The Reformation Study Bible™ (2015)

Copyright © 2015 by Reformation Trust Publishing, a division of Ligonier Ministries.

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THE HOLY BIBLE, ENGLISH STANDARD VERSION® (ESV®)

Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers.

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ESV Text Edition: 2011

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The Holy Bible, English Standard Version (ESV) is adapted from the Revised Standard Version of the Bible, copyright © 1952 [2nd edition 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. All rights reserved.

SUPPLEMENTARY MATERIAL

In-text maps and visual aids from the Holman Bible Atlas © 1998 by B&H Publishing Group. Most maps have been enlarged and cropped. Used by Permission. Typeface design and re-coloring of visual aids by Metaleap Creative and Jennifer C. Castles.

ACKNOWLEDGMENTS

Theological notes adapted from R.C. Sproul, Essential Truths of the Christian Faith (Tyndale House, 1992), used with permission. Some notes in the New Testament adapted from: G.K. Beale, A New Testament Biblical Theology (Baker Academic, 2011), used with permission. G.K. Beale, Handbook on the New Testament Use of the Old Testament (Baker Academic, 2012), used with permission. D.A. Carson and G.K. Beale, Commentary on the New Testament Use of the Old Testament (Baker Academic, 2007), used with permission. G.K. Beale, The Temple and the Church’s Mission (InterVarsity Press, 2004), used with permission. G.K. Beale, We Become What We Worship (InterVarsity Press, 2008), used with permission. G.K. Beale, 1–2 Thessalonians (InterVarsity Press, 2003), used with permission. G.K. Beale, The Book of Revelation: a Commentary on the Greek Text (Eerdmans, 1999), used with permission. Topical article “Creeds and Confessions” adapted from Burk Parsons, Why Do We Have Creeds? (P&R, 2012), used with permission.

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Table

of Contents

Theological Notes

In-Text Maps and Illustrations

Introduction by R.C. Sproul

Contributors

Preface to the English Standard Version

Explanation of Features

OLD TESTAMENT

Introduction to the Pentateuch

Genesis (Gen.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50

Exodus (Ex.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40

Leviticus (Lev.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

Numbers (Num.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36

Deuteronomy (Deut.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34

Introduction to the Historical Books

Joshua (Josh.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

Judges (Judg.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

Ruth (Ruth)

1 2 3 4

1 Samuel (1 Sam.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31

2 Samuel (2 Sam.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

1 Kings (1 Kin.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22

2 Kings (2 Kin.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25

1 Chronicles (1 Chron.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

2 Chronicles (2 Chron.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36

Ezra (Ezra)

1 2 3 4 5 6 7 8 9 10

Nehemiah (Neh.)

1 2 3 4 5 6 7 8 9 10 11 12 13

Esther (Esth.)

1 2 3 4 5 6 7 8 9 10

Introduction to Hebrew Poetry

Job (Job)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42

Psalms (Ps.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150

Introduction to the Wisdom Literature

Proverbs (Prov.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31

Ecclesiastes (Eccl.)

1 2 3 4 5 6 7 8 9 10 11 12

Song of Solomon (Song)

1 2 3 4 5 6 7 8

Introduction to the Prophets

Isaiah (Is.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66

Jeremiah (Jer.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52

Lamentations (Lam.)

1 2 3 4 5

Ezekiel (Ezek.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48

Daniel (Dan.)

1 2 3 4 5 6 7 8 9 10 11 12

Hosea (Hos.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14

Joel (Joel)

1 2 3

Amos (Amos)

1 2 3 4 5 6 7 8 9

Obadiah (Obad.)

Jonah (Jon.)

1 2 3 4

Micah (Mic.)

1 2 3 4 5 6 7

Nahum (Nah.)

1 2 3

Habakkuk (Hab.)

1 2 3

Zephaniah (Zeph.)

1 2 3

Haggai (Hag.)

1 2

Zechariah (Zech.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14

Malachi (Mal.)

1 2 3 4

NEW TESTAMENT

Introduction to the Intertestamental Period

Introduction to the Gospels and Acts

Matthew (Matt.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

Mark (Mark)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16

Luke (Luke)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

John (John)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

Acts (Acts)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

Introduction to the Epistles

Romans (Rom.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16

1 Corinthians (1 Cor.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16

2 Corinthians (2 Cor.)

1 2 3 4 5 6 7 8 9 10 11 12 13

Galatians (Gal.)

1 2 3 4 5 6

Ephesians (Eph.)

1 2 3 4 5 6

Philippians (Phil.)

1 2 3 4

Colossians (Col.)

1 2 3 4

1 Thessalonians (1 Thess.)

1 2 3 4 5

2 Thessalonians (2 Thess.)

1 2 3

1 Timothy (1 Tim.)

1 2 3 4 5 6

2 Timothy (2 Tim.)

1 2 3 4

Titus (Titus)

1 2 3

Philemon (Philem.)

Hebrews (Heb.)

1 2 3 4 5 6 7 8 9 10 11 12 13

James (James)

1 2 3 4 5

1 Peter (1 Pet.)

1 2 3 4 5

2 Peter (2 Pet.)

1 2 3

1 John (1 John)

1 2 3 4 5

2 John (2 John)

3 John (3 John)

Jude (Jude)

Revelation (Rev.)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22

TOPICAL ARTICLES

Apologetics

The Bible in Church History

The Bible vs. Other Sacred Texts

Canonicity

Covenant Theology

Creeds and Confessions

Hermeneutics

The Inerrancy of Holy Scripture

Interpreting Scripture by Scripture

New Testament Textual Criticism

Old Testament Textual Criticism

The Preaching of the Reformation

The Reformation

Worship

CREEDS, CONFESSIONS, AND CATECHISMS

The Apostles’ Creed

The Nicene Creed

The Chalcedonian Definition of the Faith

The Heidelberg Catechism

The Belgic Confession

The Canons of Dort

The Westminster Confession of Faith

The Westminster Larger Catechism

The Westminster Shorter Catechism

The 1689 London Baptist Confession of Faith

RESOURCES

Concordance

Bible Reading Plan

Table of Weights and Measures

Color Maps Supplement

Theological Notes

THE REFORMATION STUDY BIBLE

Human Beings Created in the Image of God

Covenant of Works

Original Sin

Covenant

Infant Baptism

The Law of God

Special Revelation and the Bible

The Holiness of God

The Threefold Use of the Law

The Prophets of God

Demons

Miracles

The Incomprehensibility of God

Oaths and Vows

Satan

Divine Revelation

Human Depravity

The Self-Existence of God

The Goodness of God

The Omniscience of God

Providence

The Triunity of God

Knowledge of Self and Knowledge of God

Free Will

The Omnipresence of God

The Will of God

Syncretism

Predestination

Marriage

Excommunication

Legalism

The Sacraments

The Baptism of Christ

The Unforgivable Sin

Hell

Divorce

The Virgin Birth

Prayer

The Kingdom of God

The Ascension of Christ

The Deity of Christ

Rebirth

Definite Atonement

The Personality of the Holy Spirit

The Apostles

Human Beings as Body and Soul

Repentance

Atonement

Baptism

Perseverance of the Saints

Predestination and Reprobation

Civil Government

The Illumination of the Holy Spirit

The Holy Spirit as Sanctifier

The Lord’s Supper

Love

The Last Resurrection

Salvation

Justification by Faith

The Church

The Intermediate State

The Return of Christ

Effectual Calling

Jesus Christ as Mediator

The Sinlessness of Christ

Hope

Faith and Works

Antinomianism

The Humanity of Christ

Heaven

In-Text Maps and Illustrations

THE REFORMATION STUDY BIBLE

The Table of Nations

The Migration of Abraham

Abraham in Canaan

Travels of Jacob

The Journeys of Joseph

The Route of the Exodus

The Journey from Kadesh-Barnea

Joshua’s Central and Southern Campaigns

Joshua’s Northern Campaign

The Tribal Allotments of Israel

Gideon’s Battles with the Amalekites

The Judges of Israel

David’s Flight from Saul

Reconstruction of David’s Jerusalem

David’s Wars of Conquest

Kingdom of David and Solomon

The Kingdoms of Israel and Judah

Elijah and Elisha

The Fall of Samaria and Deportation of Israelites

Nebuchadnezzar’s Campaigns against Judah

Jewish Exiles in Babylonia

The Returns of Jewish Exiles to Judah

The Persian Empire

Alexander the Great’s Empire

The Division of Alexander’s Empire about 275 B.C.

The Roman Empire in the Age of Augustus

Palestine in the Time of Jesus

Jesus’ Birth and Early Childhood

Galilee in the Time of Jesus

The Ministry of Jesus beyond Galilee

Reconstruction of Jerusalem

Jesus’ Journeys from Galilee to Judea

The Passion Week in Jerusalem

Pentecost and the Jewish Diaspora

Expansion of the Early Church in Palestine

Paul’s Conversion and Early Ministry

The First Missionary Journey of Paul

The Second Missionary Journey of Paul

The Third Missionary Journey of Paul

Paul’s Voyage to Rome

Churches of the Revelation

Introduction

THE REFORMATION STUDY BIBLE

R.C. Sproul

T he Bible is a book. It may be called a collection of books compiled into one majestic volume. As a book it is designed to be read. In this respect it is like all other books. But in important ways, the Bible is not like any other book. It is the Book of books. We customarily call this book the Holy Bible. Its holiness is found in its otherness. It is a sacred book because it transcends and stands apart from and above every other book. It is holy because its ultimate Author is holy. It is holy because its message is holy. And it is holy because its content is designed to make us holy.

The Bible is an inspired book; that is, it is “breathed out” by God (2 Tim. 3:16). It is inspired in a way that reaches far beyond the inspiration of human artists. The Bible offers more than brilliant insight, more than human sagacity. It is called “inspired” not because of its supernatural mode of transmission via human authors, but because of its origin. It is not merely a book about God; it is a book from God. Therefore, the true church confesses its trust and confidence that the Bible is the vox Dei, the veritable “voice of God.”

The Bible is a normative book. The church has rightly declared that the Bible is the “norm of norms, and without norm.” A norm is a standard, a measuring rod by which things are judged. We may use many lesser standards to regulate our lives, but all such regulations must be subordinate to Scripture. To be the “norm of norms” is to be the superlative norm, the standard by which all other norms are measured. The Bible is not simply “first among equals”; other standards have no parity with it. As Jesus is exalted as King of kings and Lord of lords, so we submit to His Word as the norm of norms, the standard of truth, and the one infallible rule for the people of God.

God is the Lord of heaven and earth, and He alone is able to impose absolute obligation upon His creatures. He does this through the written Word. The Reformers of the sixteenth century recognized this unique authority of the Bible, expressing it in the motto sola Scriptura, “Scripture alone.” The Reformers did not despise other authorities or deny the value of tradition and the creeds, but they distinguished the singular authority of the Bible, the only infallible rule of faith and practice.

God calls every Christian to pursue righteousness. Our trust is to be childlike, but our understanding must be mature. Such trust and understanding require study of God’s Word. The authentic disciple meditates on it day and night. Our goal is more than knowledge; it is wisdom, the fruit of inward and outward obedience. It is our prayer that The Reformation Study Bible will aid students of the Bible in their understanding of Scripture that they might walk wisely before the Lord in all wisdom.

The Reformation Study Bible is so called because it stands in the Reformed tradition of the original Geneva Bible of the sixteenth century. In modern Geneva, Switzerland, a memorial wall has been built and dedicated to the sixteenth-century Reformation. This International Monument to the Reformation is adorned with statues of the great leaders John Calvin, Theodore Beza, William Farel, and John Knox. Surrounding these figures is the phrase post tenebras lux—“After darkness, light.”

The light of the Reformation was the light of the Bible. Luther translated the Bible, which in his day could be read almost exclusively by professionals who knew Latin, into everyday German that could be read by ordinary people. John Wycliffe and William Tyndale translated the Bible into English. Yet there was substantial opposition to these efforts in England. Tyndale was burned at the stake in 1536, and later, the Reformation was suppressed during the reign of Mary Tudor (1553–58). The Roman Catholic Mass was enforced, services could not be conducted in English, and priests were forbidden to marry. Two hundred eighty-eight people were burned alive, including the archbishop of Canterbury, Thomas Cranmer.

These persecutions drove exiles from Britain to the European Continent. Many of the most capable scholars among them came to Geneva. There they undertook the task of preparing a new translation of the Bible in English. This new translation, the Geneva Bible, was published in 1560 and was carefully designed to be accurate and understandable. It was the first English Bible to use verse divisions, as “most profitable for memory” and for finding and comparing other passages. It included study notes explaining Scripture based on the interpretative principles reclaimed during the Reformation.

The Geneva Bible was the most widely used translation in the English-speaking world for a hundred years. It was the Bible used by John Bunyan, Oliver Cromwell, John Knox, and William Shakespeare. Though the King James Bible was published in 1611, it did not supplant the Geneva Bible until fifty years later. It was the Geneva Bible that the Pilgrims and Puritans carried to the shores of the New World. It was used by many American colonists who read it, studied it, and sought to live by its light.

Since the Geneva Bible was published, a multitude of English translations and study Bibles have appeared. This present volume intends to return to the clarity and power of that important translation. By presenting a modern restatement of biblical, Reformation truth in its comments and theological notes, The Reformation Study Bible aims to carry on the legacy of the Geneva Bible in shining forth the light of biblical Christianity, which was recovered in the Reformation.

The Reformed tradition understands biblical Christianity as “the faith that was once for all delivered to the saints” (Jude 3). This faith, we believe, is expressed in the ecumenical creeds common to all Christian traditions, together with the Reformation distinctives that are the result of accepting the Bible as the supreme and only infallible authority for faith and practice. We believe that these ecumenical creeds and the Reformation confessions provide the church with a full-orbed summary of the doctrine of Scripture. The words of the Bible are true, and its message is powerful. It conveys the infallible promise of God, its Author, that it will not return to Him empty but will certainly accomplish His intended purpose (Is. 55:11).

Contributors

THE REFORMATION STUDY BIBLE

GENERAL EDITOR

R.C. Sproul, Drs., Ph.D.

Ligonier Ministries

ASSOCIATE EDITORS

James Montgomery Boice, Th.D.†*

Tenth Presbyterian Church, Philadelphia

Edmund Clowney, S.T.M., D.D.†*

Westminster Seminary California

Sean Michael Lucas, Ph.D.

Reformed Theological Seminary

Keith A. Mathison, Ph.D.

Reformation Bible College

L. Michael Morales, Ph.D.

Greenville Presbyterian Theological Seminary

Stephen J. Nichols, Ph.D.

Reformation Bible College

Roger Nicole, Ph.D.†*

Reformed Theological Seminary

J.I. Packer, Ph.D.*

Regent College

Burk Parsons, M.Div.

Ligonier Ministries

OLD TESTAMENT EDITORS

T. Desmond Alexander, Ph.D.

Union Theological College

John D. Currid, Ph.D.

Reformed Theological Seminary

Iain Duguid, Ph.D.

Westminster Theological Seminary

Bryan Estelle, Ph.D.

Westminster Seminary California

Mark D. Futato Sr., Ph.D.

Reformed Theological Seminary

John L. Mackay, M.Litt.

Edinburgh Theological Seminary

Bruce K. Waltke, Th.D., Ph.D.*

Knox Theological Seminary

NEW TESTAMENT EDITORS

Gregory K. Beale, Ph.D.

Westminster Theological Seminary

Dennis E. Johnson, Ph.D.

Westminster Seminary California

Moisés Silva, Ph.D. (retired)*

Gordon-Conwell Theological Seminary

Guy Prentiss Waters, Ph.D.

Reformed Theological Seminary

ASSISTANT EDITORS

William B. Evans, Ph.D.*

Erskine College

Kevin D. Gardner, M.Div.

Ligonier Ministries

Robert Rothwell, M.Th.

Ligonier Ministries

OLD TESTAMENT CONTRIBUTORS

Carl E. Armerding, Ph.D.

Oxford Centre for Mission Studies

Raymond B. Dillard, Ph.D.†

Westminster Theological Seminary

William Dumbrell, Ph.D. (retired)

Trinity Theological College, Singapore

Mark D. Futato Sr., Ph.D.

Reformed Theological Seminary

Graeme Goldsworthy, Ph.D. (retired)

Moore Theological College

J. Alan Groves, Ph.D.†

Westminster Theological Seminary

R. Laird Harris, Ph.D.†

Covenant Theological Seminary

M.M. Kline, Ph.D. (cand.)

Gordon-Conwell Theological Seminary

Gary Knoppers, Ph.D.

University of Notre Dame

Donald Leggett, Ph.D.†

Tyndale University College & Seminary

V. Philips Long, Ph.D.

Regent College

Tremper Longman III, Ph.D.*

Westmont College

Allan A. MacRae, Ph.D.†

Biblical Theological Seminary

J. Gordon McConville, Ph.D.

University of Gloucestershire

Jeffrey Niehaus, Ph.D.

Gordon-Conwell Theological Seminary

Dirk H. Odendaal, Ph.D.†

University of Stellenbosch

Raymond C. Ortlund Jr., Ph.D.

Immanuel Church, Nashville, Tenn.

Gary Pratico, Th.D.

Gordon-Conwell Theological Seminary

Richard L. Pratt Jr., Th.D.

Third Millennium Ministries

Elmer Smick, Ph.D.†

Gordon-Conwell Theological Seminary

Marion Ann Taylor, Ph.D.

Wycliffe College, Toronto

Willem A. VanGemeren, Ph.D. (emeritus)

Trinity Evangelical Divinity School

J. Robert Vannoy, Th.D. (retired)

Biblical Theological Seminary

Bruce K. Waltke, Th.D., Ph.D.

Knox Theological Seminary

Barry Webb, Ph.D. (emeritus)

Moore Theological College

Gordon Wenham, Ph.D.

Trinity College, Bristol

John Woodhouse, Ph.D. (retired)

Moore Theological College

NEW TESTAMENT CONTRIBUTORS

Knox Chamblin, Th.D.†

Reformed Theological Seminary

Sinclair B. Ferguson, Ph.D.

Teaching Fellow, Ligonier Ministries

T. David Gordon, Ph.D.

Grove City College

Wayne Grudem, Ph.D.

Phoenix Seminary

Charles E. Hill, Ph.D.

Reformed Theological Seminary

Dennis Ireland, Ph.D.

Reformed Theological Seminary

Dennis E. Johnson, Ph.D.

Westminster Seminary California

Peter Jones, Ph.D.

Westminster Seminary California

Reggie M. Kidd, Ph.D.

Reformed Theological Seminary

Simon J. Kistemaker, Th.D. (emeritus)

Reformed Theological Seminary

W. Harold Mare, Ph.D.†

Covenant Theological Seminary

Dan G. McCartney, Ph.D.

Redeemer Seminary

Leon Morris, Ph.D.†

Ridley College

Vern S. Poythress, D.Th.

Westminster Theological Seminary

Moisés Silva, Ph.D. (retired)

Gordon-Conwell Theological Seminary

R.C. Sproul, Drs., Ph.D.

Ligonier Ministries

Frank Thielman, Ph.D.

Beeson Divinity School

Joseph Trafton, Ph.D.

Western Kentucky University

Theological Contributors

T. Desmond Alexander, Ph.D.

Union Theological College

Sinclair B. Ferguson, Ph.D.

Teaching Fellow, Ligonier Ministries

W. Robert Godfrey, Ph.D.

Westminster Seminary California

Michael S. Horton, Ph.D.

Westminster Seminary California

Michael J. Kruger, Ph.D.

Reformed Theological Seminary

Steven J. Lawson, D.Min.

OnePassion Ministries

Stephen J. Nichols, Ph.D.

Reformation Bible College

Burk Parsons, M.Div.

Ligonier Ministries

Mark Ross, Ph.D.

Erskine Theological Seminary

R.C. Sproul Jr., D.Min.

Reformation Bible College

Derek W.H. Thomas, Ph.D.

Reformed Theological Seminary

Robert Yarbrough, Ph.D.

Covenant Theological Seminary

PRODUCTION ASSISTANTS

Thomas Brewer, M.Div.

Ligonier Ministries

Ryan Fraser, M.A.

Reformation Bible College

Andrew Morton, M.Div.

Warsaw Evangelical Presbyterian Church, Warsaw, Ind.

PUBLISHER

Reformation Trust: The Publishing Division of Ligonier Ministries

R.C. Sproul, Founder and Chairman

Chris Larson, President and Chief Executive Officer

Stephen J. Nichols, Chief Academic Officer

Burk Parsons, Vice President of Publishing

John Cobb, Vice President of Outreach

J.D. Bridges, Vice President of Sales

CREATIVE DESIGNERS

José Reyes, Design Director for Metaleap Creative

Matt Mantooth, Art Director

Lucy Naves, Creative Services Manager

Chip Crissey, Project Manager

* Editors of previous editions of The Reformation Study Bible

† Deceased

Preface

TO THE ENGLISH STANDARD VERSION

THE BIBLE

“This Book [is] the most valuable thing that this world affords. Here is Wisdom; this is the royal Law; these are the lively Oracles of God.” With these words the Moderator of the Church of Scotland hands a Bible to the new monarch in Britain’s coronation service. These words echo the King James Bible translators, who wrote in 1611: “God’s sacred Word ... is that inestimable treasure that excelleth all the riches of the earth.” This assessment of the Bible is the motivating force behind the publication of the English Standard Version.

TRANSLATION LEGACY

The English Standard Version (ESV) stands in the classic mainstream of English Bible translations over the past half-millennium. The fountainhead of that stream was William Tyndale’s New Testament of 1526; marking its course were the King James Version of 1611 (KJV), the English Revised Version of 1885 (RV), the American Standard Version of 1901 (ASV), and the Revised Standard Version of 1952 and 1971 (RSV). In that stream, faithfulness to the text and vigorous pursuit of accuracy were combined with simplicity, beauty, and dignity of expression. Our goal has been to carry forward this legacy for a new century.

To this end each word and phrase in the ESV has been carefully weighed against the original Hebrew, Aramaic, and Greek, to ensure the fullest accuracy and clarity and to avoid under-translating or overlooking any nuance of the original text. The words and phrases themselves grow out of the Tyndale–King James legacy, and most recently out of the RSV, with the 1971 RSV text providing the starting point for our work. Archaic language has been brought to current usage and significant corrections have been made in the translation of key texts. But throughout, our goal has been to retain the depth of meaning and enduring language that have made their indelible mark on the English-speaking world and have defined the life and doctrine of the church over the last four centuries.

TRANSLATION PHILOSOPHY

The ESV is an “essentially literal” translation that seeks as far as possible to capture the precise wording of the original text and the personal style of each Bible writer. As such, its emphasis is on “word-for-word” correspondence, at the same time taking into account differences of grammar, syntax, and idiom between current literary English and the original languages. Thus it seeks to be transparent to the original text, letting the reader see as directly as possible the structure and meaning of the original.

In contrast to the ESV, some Bible versions have followed a “thought-for-thought” rather than “word-for-word” translation philosophy, emphasizing “dynamic equivalence” rather than the “essentially literal” meaning of the original. A “thought-for-thought” translation is of necessity more inclined to reflect the interpretive opinions of the translator and the influences of contemporary culture.

Every translation is at many points a trade-off between literal precision and readability, between “formal equivalence” in expression and “functional equivalence” in communication, and the ESV is no exception. Within this framework we have sought to be “as literal as possible” while maintaining clarity of expression and literary excellence. Therefore, to the extent that plain English permits and the meaning in each case allows, we have sought to use the same English word for important recurring words in the original; and, as far as grammar and syntax allow, we have rendered Old Testament passages cited in the New in ways that show their correspondence. Thus in each of these areas, as well as throughout the Bible as a whole, we have sought to capture the echoes and overtones of meaning that are so abundantly present in the original texts.

As an essentially literal translation, then, the ESV seeks to carry over every possible nuance of meaning in the original words of Scripture into our own language. As such, the ESV is ideally suited for in-depth study of the Bible. Indeed, with its emphasis on literary excellence, the ESV is equally suited for public reading and preaching, for private reading and reflection, for both academic and devotional study, and for Scripture memorization.

TRANSLATION PRINCIPLES AND STYLE

The ESV also carries forward classic translation principles in its literary style. Accordingly it retains theological terminology—words such as grace, faith, justification, sanctification, redemption, regeneration, reconciliation, propitiation—because of their central importance for Christian doctrine and also because the underlying Greek words were already becoming key words and technical terms in New Testament times.

The ESV lets the stylistic variety of the biblical writers fully express itself—from the exalted prose that opens Genesis, to the flowing narratives of the historical books, to the rich metaphors and dramatic imagery of the poetic books, to the ringing rhetorical indictments in the prophetic books, to the smooth elegance of Luke, to the profound simplicities of John, and the closely reasoned logic of Paul.

In punctuating, paragraphing, dividing long sentences, and rendering connectives, the ESV follows the path that seems to make the ongoing flow of thought clearest in English. The biblical languages regularly connect sentences by frequent repetition of words such as “and,” “but,” and “for,” in a way that goes beyond the conventions of literary English. Effective translation, however, requires that these links in the original be reproduced so that the flow of the argument will be transparent to the reader. We have therefore normally translated these connectives, though occasionally we have varied the rendering by using alternatives (such as “also,” “however,” “now,” “so,” “then,” or “thus”) when they better capture the sense in specific instances.

In the area of gender language, the goal of the ESV is to render literally what is in the original. For example, “anyone” replaces “any man” where there is no word corresponding to “man” in the original languages, and “people” rather than “men” is regularly used where the original languages refer to both men and women. But the words “man” and “men” are retained where a male meaning component is part of the original Greek or Hebrew. Likewise, the word “man” has been retained where the original text intends to convey a clear contrast between “God” on the one hand and “man” on the other hand, with “man” being used in the collective sense of the whole human race (see Luke 2:52). Similarly, the English word “brothers” (translating the Greek word adelphoi ) is retained as an important familial form of address between fellow-Jews and fellow-Christians in the first century. A recurring note is included to indicate that the term “brothers” (adelphoi ) was often used in Greek to refer to both men and women, and to indicate the specific instances in the text where this is the case. In addition, the English word “sons” (translating the Greek word huioi ) is retained in specific instances because the underlying Greek term usually includes a male meaning component and it was used as a legal term in the adoption and inheritance laws of first-century Rome. As used by the apostle Paul, this term refers to the status of all Christians, both men and women, who, having been adopted into God’s family, now enjoy all the privileges, obligations, and inheritance rights of God’s children.

The inclusive use of the generic “he” has also regularly been retained, because this is consistent with similar usage in the original languages and because an essentially literal translation would be impossible without it.

In each case the objective has been transparency to the original text, allowing the reader to understand the original on its own terms rather than on the terms of our present-day culture.

THE TRANSLATION OF SPECIALIZED TERMS

In the translation of biblical terms referring to God, the ESV takes great care to convey the specific nuances of meaning of the original Hebrew and Greek terms. First, concerning terms that refer to God in the Old Testament: God, the Maker of heaven and earth, introduced himself to the people of Israel with a special personal name, the consonants for which are YHWH (see Exodus 3:14–15). Scholars call this the “Tetragrammaton,” a Greek term referring to the four Hebrew letters YHWH. The exact pronunciation of YHWH is uncertain, because the Jewish people considered the personal name of God to be so holy that it should never be spoken aloud. Instead of reading the word YHWH, they would normally read the Hebrew word ’adonay (“Lord”), and the ancient translations into Greek, Syriac, and Aramaic also followed this practice. When the vowels of the word ’adonay are placed with the consonants of YHWH, this results in the familiar word Jehovah that was used in some earlier English Bible translations. As is common among English translations today, the ESV usually renders the personal name of God (YHWH) with the word Lord (printed in small capitals). An exception to this is when the Hebrew word ’adonay appears together with YHWH, in which case the two words are rendered together as “the Lord [in lower case] God [in small capitals].” In contrast to the personal name for God (YHWH), the more general name for God in Old Testament Hebrew is ’elohim and its related forms of ’el or ’eloah, all of which are normally translated “God” (in lower case letters). The use of these different ways to translate the Hebrew words for God is especially beneficial to the English reader, enabling the reader to see and understand the different ways that the personal name and the general name for God are both used to refer to the One True God of the Old Testament.

Second, in the New Testament, the Greek word Christos has been translated consistently as “Christ.” Although the term originally meant “anointed,” among Jews in New Testament times the term came to designate the Messiah, the great Savior that God had promised to raise up. In other New Testament contexts, however, especially among Gentiles, Christos (“Christ”) was on its way to becoming a proper name. It is important, therefore, to keep the context in mind in understanding the various ways that Christos (“Christ”) is used in the New Testament. At the same time, in accord with its “essentially literal” translation philosophy, the ESV has retained consistency and concordance in the translation of Christos (“Christ”) throughout the New Testament.

Third, a particular difficulty is presented when words in biblical Hebrew and Greek refer to ancient practices and institutions that do not correspond directly to those in the modern world. Such is the case in the translation of ‘ebed (Hebrew) and doulos (Greek), terms which are often rendered “slave.” These terms, however, actually cover a range of relationships that require a range of renderings — either “slave,” “bondservant,” or “servant” — depending on the context. Further, the word “slave” currently carries associations with the often brutal and dehumanizing institution of slavery in nineteenth-century America. For this reason, the ESV translation of the words ‘ebed and doulos has been undertaken with particular attention to their meaning in each specific context. Thus in Old Testament times, one might enter slavery either voluntarily (e.g., to escape poverty or to pay off a debt) or involuntarily (e.g., by birth, by being captured in battle, or by judicial sentence). Protection for all in servitude in ancient Israel was provided by the Mosaic Law. In New Testament times, a doulos is often best described as a “bondservant” — that is, as someone bound to serve his master for a specific (usually lengthy) period of time, but also as someone who might nevertheless own property, achieve social advancement, and even be released or purchase his freedom. The ESV usage thus seeks to express the nuance of meaning in each context. Where absolute ownership by a master is in view (as in Romans 6), “slave” is used; where a more limited form of servitude is in view, “bondservant” is used (as in 1 Corinthians 7:21–24); where the context indicates a wide range of freedom (as in John 4:51), “servant” is preferred. Footnotes are generally provided to identify the Hebrew or Greek and the range of meaning that these terms may carry in each case.

Fourth, it is sometimes suggested that Bible translations should capitalize pronouns referring to deity. It has seemed best not to capitalize deity pronouns in the ESV, however, for the following reasons: first, there is nothing in the original Hebrew and Greek manuscripts that corresponds to such capitalization; second, the practice of capitalizing deity pronouns in English Bible translations is a recent innovation, which began only in the mid-twentieth century; and, third, such capitalization is absent from the KJV Bible and the whole stream of Bible translations that the ESV seeks to carry forward.

A fifth specialized term, the word “behold,” usually has been retained as the most common translation for the Hebrew word hinneh and the Greek word idou. Both of these words mean something like “Pay careful attention to what follows! This is important!” Other than the word “behold,” there is no single word in English that fits well in most contexts. Although “Look!” and “See!” and “Listen!” would be workable in some contexts, in many others these words lack sufficient weight and dignity. Given the principles of “essentially literal” translation, it is important not to leave hinneh and idou completely untranslated, and so to lose the intended emphasis in the original languages. The older and more formal word “behold” has usually been retained, therefore, as the best available option for conveying the original sense of meaning.

TEXTUAL BASIS AND RESOURCES

The ESV is based on the Masoretic text of the Hebrew Bible as found in Biblia Hebraica Stuttgartensia (2nd ed., 1983), and on the Greek text in the 1993 editions of the Greek New Testament (4th corrected ed.), published by the United Bible Societies (UBS), and Novum Testamentum Graece (27th ed.), edited by Nestle and Aland. The currently renewed respect among Old Testament scholars for the Masoretic text is reflected in the ESV’s attempt, wherever possible, to translate difficult Hebrew passages as they stand in the Masoretic text rather than resorting to emendations or to finding an alternative reading in the ancient versions. In exceptional, difficult cases, the Dead Sea Scrolls, the Septuagint, the Samaritan Pentateuch, the Syriac Peshitta, the Latin Vulgate, and other sources were consulted to shed possible light on the text, or, if necessary, to support a divergence from the Masoretic text. Similarly, in a few difficult cases in the New Testament, the ESV has followed a Greek text different from the text given preference in the UBS/Nestle-Aland 27th edition. Throughout, the translation team has benefited greatly from the massive textual resources that have become readily available recently, from new insights into biblical laws and culture, and from current advances in Hebrew and Greek lexicography and grammatical understanding.

TEXTUAL FOOTNOTES

The footnotes that accompany the ESV text are an integral part of the ESV translation, informing the reader of textual variations and difficulties and showing how these have been resolved by the ESV translation team. In addition to this, the footnotes indicate significant alternative readings and occasionally provide an explanation for technical terms or for a difficult reading in the text.

PUBLISHING TEAM

The ESV publishing team includes more than a hundred people. The fourteen-member Translation Oversight Committee has benefited from the work of more than fifty biblical experts serving as Translation Review Scholars and from the comments of the more than fifty members of the Advisory Council, all of which has been carried out under the auspices of the Crossway Board of Directors. This hundred-plus-member team shares a common commitment to the truth of God’s Word and to historic Christian orthodoxy and is international in scope, including leaders in many denominations.

TO GOD’S HONOR AND PRAISE

We know that no Bible translation is perfect or final; but we also know that God uses imperfect and inadequate things to his honor and praise. So to our triune God and to his people we offer what we have done, with our prayers that it may prove useful, with gratitude for much help given, and with ongoing wonder that our God should ever have entrusted to us so momentous a task.

Soli Deo Gloria! —To God alone be the glory!

The Translation Oversight Committee*

*A complete list of the Translation Oversight Committee, the Translation Review Scholars, and the Advisory Council, is available upon request from Crossway.

Explanation of Features

INCLUDED IN THIS EDITION

The Reformation Study Bible includes a number of valuable features to encourage the reading and study of the Bible. A brief description is provided below explaining the purpose and use of The Reformation Study Bible features.

CENTER-COLUMN CROSS-REFERENCE SYSTEM

The Reformation Study Bible includes one of the most extensive and useful cross-reference systems available. The English Standard Version cross-reference system is based on a comprehensive system developed more than a hundred years ago by a team of Bible scholars from Oxford and Cambridge Universities. As far as possible this system also included the cross-references used in the original King James Version of 1611. The resulting cross-reference system was first used in the English Revised Version (RV) and has been highly regarded around the world for its effectiveness in showing the internal interrelationship of the text throughout the Bible.

The cross-reference system as it appears in The ESV Reformation Study Bible has been adapted as needed from the RV system for use with the ESV text. In some cases, therefore, the specific wording of the reference passage may differ, although the underlying meaning and relationship to the referenced text is normally the same.

Because the ESV is an essentially literal, word-for-word translation, the ESV is especially suited for cross-reference study of key words and concepts throughout the Bible.

Using the ESV Cross-Reference System

An alphabetical superscript, preceding a word or phrase, is used to indicate each word or phrase that is cross-referenced. Numerical superscripts, however, which follow words or phrases, refer to footnotes at the bottom of the page. See, for example, the word “p sound^4 ” in Titus 2:1, where the letter superscript “p” preceding the word refers to the cross-reference, while the number superscript “4” refers to the footnote at the bottom of the page.

Types of Cross-References

The ESV cross-reference system includes several types of cross-references, as illustrated here from Romans 3:3-4. These include:

(1) References to Specific Words or Phrases. References to words and phrases within the same chapter appear as, e.g., “ver. 7”; within the same book, as, e.g., “ch. 9:6”; in other books of the Bible, as, e.g., “Heb. 4:2.”

(2) Comparative References. These references direct the reader to passages with the same theme and are indicated by square brackets, e.g., “[ch. 9:6; 2 Tim. 2:13].” In this example the theme of God’s faithfulness as found in Romans 3:3 is cross-referenced with the same theme found later in Romans 9:6 and in 2 Timothy 2:13.

(3) Less Direct References. These references generally provide additional information or insight about a specific theme and are introduced with the word “See,” e.g., “See Jn. 8:26.” In this example the reader is directed to John 8:26, where God is presented as a trustworthy judge, thereby illustrating the theme of God’s faithfulness as taught in Romans 3:4.

(4) Quoted References. These references indicate the source for verses or phrases quoted from other places in the Bible, e.g., “Cited from Ps. 51:4.” (In this example the reference includes the abbreviation “Gk.,” indicating that in this specific case the source of the quote is the Septuagint, the Greek translation of the Old Testament, which was often used by the New Testament writers instead of the original Hebrew Old Testament.)

FOOTNOTES

Several kinds of footnotes related to the ESV text are provided throughout the ESV Bible to assist the reader. These footnotes appear at the bottom of the scripture text and are indicated in the ESV text by a superscript number that follows the word or phrase to which the footnote applies (e.g., “Isaac 2 ”). Superscript letters that precede a word (e.g., “c Isaac”) are used to indicate cross-references (see cross-reference explanation).

The footnotes included in the ESV Bible are an integral part of the text and provide important information concerning the understanding and translation of the text. The footnotes fall mainly into four categories, as illustrated in the examples below.

Types of Footnotes

(1) Alternative Translations. Footnotes of this kind provide alternative translations for specific words or phrases when there is a strong possibility that such words or phrases could be translated in another way, such as: “Or keep awake ” (see Matt. 26:38); and “Or down payment” (see Eph. 1:14). In such cases, the translation deemed to have the stronger support is in the text while other possible renderings are given in the note.

(2) Explanation of Greek and Hebrew Terms. Notes of this kind relate primarily to the meaning of specific Greek or Hebrew terms, as illustrated by the following examples:

(a) Notes about the meaning of names in the original languages, such as: “Isaac means he laughs ” (see Gen. 17:19); and “Simeon sounds like the Hebrew for heard ” (see Gen. 29:33).

(b) Notes that give the literal translation of a Greek or Hebrew word or phrase deemed too awkward to be used in the English text, such as: “Greek girding up the loins of your mind ” (see 1 Pet. 1:13).

(c) Notes indicating that absolute certainty of the meaning of a word or phrase is not possible given our best understanding of the original language (e.g., Hebrew words occurring so infrequently in the Old Testament that their meaning cannot be determined with certainty). Such words are identified with a note stating that “The meaning of the Hebrew is uncertain” (see, e.g., Josh. 17:11).

(d) Notes that indicate the specialized use of a Greek word, such as: “brothers,” translating the Greek word adelphoi (see, e.g., the extended note on Rom. 1:13, corresponding to the first occurrence of adelphoi in any New Testament book, and the abbreviated note, e.g., on Rom. 7:1, corresponding to subsequent occurrences of adelphoi in any New Testament book); and “sons,” translating the Greek word huioi (see, e.g., Rom. 8:14). See also the discussion of adelphoi and huioi in the preface.

(3) Other Explanatory Notes. Footnotes of this kind provide clarifying information as illustrated by the following examples:

(a) Notes clarifying additional meanings that may not otherwise be apparent in the text, such as: “Leprosy was a term for several skin diseases; see Leviticus 13.”

(b) Notes clarifying important grammatical points that would not otherwise be apparent in English, such as: “In Hebrew you is plural in verses 1-5” (see Gen. 3:1).

(c) Notes clarifying when the referent for a pronoun has been supplied in the English text, such as: “Greek he ” (see, e.g., Mark 1:43).

(d) Notes giving English equivalents for weights, measures, and monetary values.

(4) Technical Translation Notes. Footnotes of this kind indicate how decisions have been made in the translation of difficult Hebrew and Greek passages. Such notes occasionally include technical terms. For an explanation of these terms the reader is referred to standard Bible study reference works. See further the section in the preface on “Textual Basis” for an explanation of the original language texts used in the translation of the ESV Bible and how the translation of difficult passages has been resolved.

THE

Old Testament

INTRODUCTION to the

Pentateuch

The first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), commonly called “the Law” or “the Pentateuch” (Greek pentateuchos, “five volume [book]”), are the first and most important section of the Old Testament in both Jewish and Christian Bibles. The threefold division of the Hebrew Bible into Law, Prophets, and Writings can be traced back beyond the New Testament (Luke 24:44) to the prologue to Sirach or Ecclesiasticus (c. 180 B.C.). The ordering of the Old Testament in Christian Bibles, based on the Greek Old Testament (the Septuagint; c. 150 B.C.), also gives the Pentateuch such primacy. These five books are foundational for the unfolding of God’s design for redemption.

AUTHOR AND DATE

The books of the Pentateuch, which form a coherent, continuous narrative, do not explicitly name their author. References to “the Book of Moses” (Neh. 13:1; 2 Chr. 25:4), “the Book of the Law of Moses” (Neh. 8:1), “the Law of the LORD” (1 Chr. 16:40; Ezra 7:10), and “the Book of the Law of God” (Neh. 8:18), which are restricted to writings following the Babylonian exile of the Jews in the sixth century B.C., have given rise to the tradition that Moses was the author of the Pentateuch. The New Testament uses similar designations for the Pentateuch (Matt. 12:5; Mark 12:26; Luke 16:16; John 7:19; Gal. 3:10).

Besides these titles indicating Moses’s authorship, Jesus said, “Moses ... wrote of me” (John 5:46), and He explained to His disciples on the road to Emmaus what the Scriptures said about Him “beginning with Moses” (Luke 24:27). The Pentateuch itself tells of Moses’s decisive contribution to it: he copied down the Book of the Covenant (cf. Ex. 24:3–7), and composed the exposition of the covenant obligations recorded in Deuteronomy (cf. Deut. 31:24–26). Clearly, the testimony of Scripture itself points to Moses’s authorship of the Pentateuch.

During the past two centuries, however, most scholars who do not accept the Bible’s own witness about its authorship have held that the Pentateuch was composed by editors in the period following the Babylonian exile of the sixth century B.C. Such scholars maintain that the editors creatively pieced together at least four earlier literary documents. The theory is based on the following observations: the distribution of divine names, especially “Elohim” and “Yahweh”; variations of vocabulary, such as the different Hebrew words for “maidservant”; duplicate stories (e.g., Gen. 12:10–20; 20:1–19; 26:1–11); the repetition of laws, such as those for the Passover (Ex. 12:1–20, 21–23; Deut. 16:1–8); and supposedly varying theologies. They regard the Pentateuch as a composite of works by the “Yahwist,” the “Elohist,” the “Deuteronomist,” and the “Priestly” writer. The corresponding documents, conventionally abbreviated “J,” “E,” “D,” and “P,” are assigned approximate dates of 950, 850, 600, and 500 B.C.

More recently the number of the scholars following this view has been significantly reduced. The theory of four sources has been widely challenged and either modified substantially or rejected completely. Scholars now propose a wide range of theories on how the Pentateuch was composed, a result of the highly speculative methods used to recover the process by which these books were supposedly written.

In conformity with known practices in the ancient Near East, Moses may have used literary sources. Sometimes these are identified (e.g., Gen. 5:1; Num. 21:14); in other places they may possibly be inferred by distinctive literary styles (cf. Gen. 1:1–2:3 and Gen. 2:4–25), although literary styles may sometimes be determined more by subject matter and purpose of writing than by authorship. Then too, prophets of later times who succeeded Moses in mediating God’s authoritative word (cf. Deut. 18:15–20) may have kept the text up-to-date linguistically and historically, adding some material such as Gen. 36:31 and Moses’s obituary (Deut. 34:1–12).

UNITY

The Pentateuch is both a composite document of individual books and also a seamless narrative of a complete story from creation to the death of Moses. The story is foundational, yet it anticipates that more will follow.

Each of the books holds its own interest and unity. Genesis reveals its literary structure by repeating eleven times the formula, “these are the generations of …” (cf. 2:4; 5:1; 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1; 36:9; 37:2). These headings draw attention to a unique family line that will eventually lead to the creation of a royal dynasty in Israel, through which all the nations of the earth will be blessed. In the book of Exodus, God’s rescue of the Israelites from bondage in Egypt sees them being transformed from slaves into royal priests who form a holy nation with God coming to reside in their midst. At the heart of this process of transformation stands the Passover, an event of great significance because the firstborn Israelites males are ransomed from death to become God’s holy possession. Although God willingly delivers the Israelites from slavery, He does not compel them to serve Him, but rather invites them to submit freely to His lordship over them. While Exodus explains how God becomes both savior and king over Israel, the book of Leviticus concentrates on how the Israelites shall continue to be a holy nation. Rituals to atone for sin and its consequences are set alongside instructions meant to distinguish the Israelites from other nations in a manner that is in keeping with their call to be holy as God is holy. Numbers recounts Israel’s preparations for moving from the wilderness of Sinai into Canaan. However, fear of those dwelling in Canaan causes the Israelites to rebel against God, resulting in a punishment that involves the death of all the adults who came out of Egypt, apart from Joshua and Caleb. Finally, Deuteronomy records Moses’s exposition of the covenant obligations received at Mount Sinai about forty years earlier. Moses sets these out to a new adult generation of Israelites as they prepare to cross over the River Jordan into the land of Canaan. Moses exhorts them to be more faithful to God than their parents had been.

Although each book is distinctive, the five books of the Pentateuch are linked together as a continuous narrative. Exodus continues the story begun in Genesis of the Israelites who had gone to Egypt (Gen. 46:26, 27; Ex. 1:1). Moses fulfills Joseph’s deathbed oath to carry up his bones out of Egypt (Gen. 50:25; Ex. 13:19). Leviticus 8–9 shows how the instructions for sanctifying the priests, outlined in Exodus 29, were carried out. Exodus, Leviticus and Numbers are joined together by the recounting instructions that God gave at Mount Sinai, anticipating the Israelites’ onward journey to the land of Canaan. Numbers records the tragic failure of the Israelites to trust God fully when they contemplate the challenge of occupying the land promised to the patriarch of Genesis. Those who rebel are punished by God and die in the wilderness. Almost forty years pass before entry into Canaan becomes a possibility once again. At this stage, Moses as an elderly leader of the people addresses them. In his first address in Deuteronomy, Moses summarizes Israel’s history from Sinai to Moab as recorded in Numbers. In his second address he makes frequent allusions to Exodus, repeating with slight modification the Ten Commandments and Israel’s response to them (Ex. 20; Deut. 5).

THEME

Viewed in isolation, the Pentateuch centers on the remarkable transformation of enslaved Israelites into a holy nation, with God coming to dwell in their midst. Yet, the Pentateuch was never intended to be read on its own. Deuteronomy concludes with the nation still outside the Promised Land, and only in the books of Joshua to Kings is there a partial fulfillment of expectations introduced in the Pentateuch. The rest of Scripture returns to the foundations here in the Pentateuch, culminating in the New Heavens and the New Earth revealed in the closing chapters of Revelation.

All importantly, the grand story of which the Pentateuch forms the opening part is about much more than the creation of Israel as a holy nation, for this event prefigures the creation of an even greater holy nation. For this reason, the opening chapters of Genesis begin with the creation of the whole world, with the expectation that God will reside on an earth filled with those who love and trust Him. Unfortunately, the disobedience of Adam and Eve alienates humanity from God, bringing them under His curse. The Pentateuch introduces the process of redemption, specifically at Genesis 3:15, initiating a series of steps by which God will fulfill His purposes. At the heart of these is the covenant promise that Abraham will become the father of many nations, because through one of his descendants, all nations on earth will be blessed. According to Galatians, the gracious promise announced to Abraham is the same gospel preached by Jesus Christ and realized through His death and resurrection (Gal. 3:8, 14). The enduring power of the Pentateuch is not a mystery, but a consequence of its inspiration by the Spirit of God.

The FIRST BOOK of MOSES CALLED

Genesis

TITLE

The Hebrew title, following the ancient custom of naming books by their first word(s), is bereshit, “in the beginning.” The Greek title, based on the book’s content, is genesis, “origin.” Both titles are appropriate since the book is about the origin of our world as God’s good creation, marred by human sinfulness.

AUTHOR

Because this anonymous book is part of the unified Pentateuch, establishing its authorship and date cannot be separated from the composition of the Pentateuch as a whole (see Introduction to the Pentateuch). Evidence relating to Genesis itself, however, suggests that, like the remainder of the Pentateuch, Moses gave the book its essential substance, and later editors supplemented it, all by the Holy Spirit’s inspiration. The New Testament gives specific testimony that Moses authored the Pentateuch, and within it Genesis. Jesus said that “Moses gave you circumcision” (John 7:22; Acts 15:1), which is uniquely given in Gen. 17.

It is not surprising that the founder of Israel’s theocracy may have shaped this masterful introduction to the grand narrative that ultimately runs from Genesis to Kings. Importantly, the historical narrative of Genesis furnishes the theological explanation for God’s activity in the world.

DATE AND OCCASION

Moses likely drew upon already existing oral and written sources as he wrote the book of Genesis. Readers should also be aware that although words known only from the middle of the second millennium occasionally appear in the text, the grammar of the Pentateuch was updated at some point, as were some place names (14:14 note). Also, the list of kings in 36:31–43 was apparently added after the monarchy was first established in Israel at the time of Saul.

The date of the writing of Genesis, along with the rest of the Pentateuch, hangs on dating when Moses was active, likely around the fifteenth century B.C. This date for Moses is also tied to the dating of the Exodus. See the introduction to Exodus for more detail.

Like its authorship and date, the purpose of Genesis cannot be considered apart from its place within the Pentateuch as a whole (see Introduction to the Pentateuch. As the opening part of this Old Testament grand narrative, Genesis sets the scene, beginning with the creation of the world.

GENRE

Genesis forms part of a continuous narrative (Genesis–Kings) that selectively recounts events from the creation of the world to the downfall of the city of Jerusalem in 587/86 B.C. This is no ordinary history, however, because it includes within its scope the actions of God. Accordingly, this historical narrative is set apart from modern histories, which focus only on the activities of people.

Although the book of Genesis is unique, it has interesting points of similarity with other ancient Near Eastern writings. The first eleven chapters of Genesis share many parallels, as well as conscious dissimilarities with ancient Near Eastern myths that preceded the time of Moses (Mesopotamian creation accounts such as the Enuma Elish; flood accounts such as those included in the Atrahasis Epic; and the eleventh tablet of the Gilgamesh Epic). Names and customs in the narratives about the patriarchs (chs. 12–50) accurately reflect that era, suggesting an early author with reliable documents. The Ebla texts (twenty-fourth century B.C.) mention Ebrium, possibly the Eber of Gen. 10:21, and the Mari texts (eighteenth century B.C.) attest to names such as “Abraham,” “Jacob,” and “Amorite.” The practice of granting a birthright (i.e., additional privileges to the eldest son, 25:5–6, 32–34; 43:33; 49:3) was widespread in the ancient Near East, and the sale of an inheritance (25:29–34) is documented at different periods in this area. The adoption of one’s slave (15:1–3) is found in a Larsa letter from Old Babylonia, and the adoption of Ephraim and Manasseh by their grandfather (48:5) may be compared to a similar adoption of a grandson at Ugarit (fourteenth century B.C.). The gift of a female slave as part of a dowry and her presentation to her husband by an infertile wife (16:1–6; 30:1–3 and notes) are attested in the laws of Hammurabi (c. 1750 B.C.). These and similar facts support the historical nature of the narrative. Direct proof of the historical reliability of the Genesis narrative has not been discovered, but this is not surprising given the age and nature of the events described in Genesis. Unfortunately, the lack of such evidence is often cited as a reason for questioning its historicity. However, such argumentation is flawed, and it makes no allowance for the antiquity of the materials being considered. Much of Genesis focuses on the experiences of a semi-nomadic family that lived about 2000 B.C. Ultimately, the reader is invited to accept the claims of Genesis and evaluate them in light of the rest of Scripture.

LITERARY FEATURES

The literary structure of Genesis is marked by a series of headings that shape the overall account. After the prologue (1:1–2:3), Genesis is divided into ten parts marked out by the formula “These are the generations of ...” Each heading is followed by a genealogy of those descended from the person named (or objects, in 2:4) or by stories involving his notable descendants. To some extent, accounts one through three and accounts four through six parallel one another: (a) stories about the developments of humankind universally at the creation and at the re-creation after the flood (accounts one and four, respectively); (b) the genealogy of the redemptive lines through Seth and Shem (accounts two and five); and (c) the stories of the epochal covenant transactions with Noah and Abraham (accounts three and six). The final two pairs of accounts extend the Abrahamic line, contrasting his rejected offspring, Ishmael and Esau (accounts seven and nine), with stories about the elect, Isaac and Jacob respectively (accounts eight and ten).

The headings in Genesis draw attention to a unique line of descendants that begins with Adam and concludes with the family of Jacob. Members of this family line include significant individuals such as Noah and Abraham. Beginning with Adam, his unique family line is destined to play a vital role in the fulfillment of God’s redemptive plan for the world, anticipating later the establishment of the Davidic dynasty and eventually the coming of Jesus Christ. Genesis reveals God’s plan both to overthrow Satan through a future member of this line descended from Eve (3:15) and to bless all the nations of the earth (12:3; 22:18). By the end of Genesis, two potential royal lines are highlighted. The first is associated with Joseph and his younger son Ephraim. The other potential royal line focuses on Judah and his younger son Perez. Genesis 49:8–10 anticipates that the line of Joseph/Ephraim will eventually be rejected by God and replaced by that of Judah, but this state of affairs will not come about until the time of David (Ps. 78:66–72).

Genesis is a more difficult book to read than most suppose. The modern tendency is to read a short section of Genesis with little consideration given to the overall content of the book. Such an approach fails to recognize that Hebrew narrative writing often communicates important ideas through recurring motifs, word plays, and subtle changes between similar scenes. The depth of Genesis is often missed, with many readers failing to grasp the important truths contained in the text.

CHARACTERISTICS AND PRIMARY THEMES

As the opening part of the grand narrative that runs through the books of Genesis to Kings, and then on through the entire Bible, the book of Genesis sets the scene for all that is to follow. The initial chapters of Genesis are exceptionally important, for they explain how the relationship between God and humanity is broken and how God mercifully sets in place plans for the redemption of the whole world from the power of Satan. Although the opening chapters leave some questions unanswered (e.g., the origin of evil in the world), chs. 1–3 are fundamental for understanding the whole Bible.

At the start of Genesis, human beings are created to be God’s vice-regents, extending His rule over the earth as they are fruitful and multiply. Given authority by God to rule over other creatures, human beings are privileged by God in a special way. Yet, through an act of betrayal, Adam and Eve are persuaded by a mysterious serpent to disobey God. They do so with tragic consequences for the whole world. Against this background, the book of Genesis narrates how God, in punishing the human couple, promises to send a descendant of the woman who will overcome the serpent, later revealed to be Satan.

As Genesis traces the offspring of Eve, Abel’s murder by his brother Cain is the first indication that evil’s grip on the world will not be easily loosened. Humans proved their depravity by token religion, fratricide, and unrestrained vengeance (ch. 4); by tyranny, violence, and thinking evil continually (6:1–8); and by erecting an anti-kingdom against God (Nimrod and the infamous city with its high tower, 10:8–12; 11:1–9 note). God’s verdict about humankind stands: “The intention of man’s heart is evil from his youth” (8:21). With the exception of Noah and his family, humanity is destroyed.

Just as miraculously and surely as God sovereignly transformed the dark empty void at earth’s origin (1:2) into a glorious habitat for humankind and brought it to rest (1:3–2:3), so also God sovereignly chose the patriarchs Abraham, Isaac, and Jacob, promising to send through them a future descendant who would mediate God’s blessing to the nations of the world (12:1–3, 7; 13:14–17; 17:1–8; 26:2–6; 28:10–15). Before Jacob was born and had done either good or evil, God revealed that Jacob would rule over Esau, his older twin brother (25:21–23). God chose Jacob, even though he cheated his brother, deceived his father, and blasphemed God (ch. 27). God even used Judah’s scandalous wrongs against Tamar, and her daring ruse as well, to advance the messianic line (ch. 38). The heavenly King displayed His glorious rule by miraculously preserving the matriarchs in pagan harems (12:10–20; ch. 20) and opening their barren wombs (17:15–22; 18:1–15; 21:1–7; 25:21; 29:31; 30:22). He overrode human ways and customs by repeatedly choosing the younger, not the older, to inherit the birthright of the firstborn and with this the power to mediate blessing to others (25:23 note).

God inclined the heart of His elect to trust His promises and to obey His commands. Against all hope, Abraham counted on God to give him innumerable offspring, and God credited that to him as righteousness (15:6). Confident of God’s sure promises, Abraham gave up his rights to the land (ch. 13); and Jacob, renamed “Israel” and clinging only to God (ch. 32), symbolically gave back the birthright to Esau (ch. 33). At the beginning of the Joseph story, Judah sold Joseph as a slave (37:26, 27), but later the former slave trader was willing to become a slave in the place of his brother (44:33, 34). Secure in the truth that God’s gracious design had brought good out of sins as heinous as murder and slave trading, Joseph forgave his brothers without recrimination (45:4–8; 50:24).

THEOLOGY OF GENESIS

The opening chapters of Genesis portray God in two complementary but complex ways. On the one hand, Gen. 1:1–2:3 presents Him as a transcendent being who exists apart from and outside of the universe He creates. His authority and power are demonstrated by His ability to order the world merely by speaking. He is both a God of order who establishes boundaries and the source of moral judgment who declares what is good. On the other hand, Genesis 2:4–3:24 pictures God as immanent, a deity who sculpts the first man from the ground and later fashions from one of his ribs a suitable companion for him. This God walks in the garden and communicates face-to-face with those He has created. Set side by side, both portraits of God bring out distinctive aspects of His nature. As the rest of Genesis unfolds, we witness in a variety of ways the transcendence and immanence of God as He both judges human wrongdoing and graciously establishes the means by which humanity may once again know His favor and blessing. Through the covenants that He establishes with Noah and Abraham, God reveals Himself as one who will be faithful to what He promises. In the outworking of His plan of salvation, God displays both His sovereignty and His graciousness, working patiently in the face of human rebellion and corruption.

GENESIS IN THE LARGER STORY OF THE BIBLE

The book of Genesis provides the foundation upon which the whole of Scripture rests. Opening the grand story of the Bible, it sets the scene, introduces the characters and their relationship to one another, and reports certain events that prove decisive for understanding the world in which we now live. In particular, the opening chapters of Genesis not only explain how humanity has become alienated from God, living under His curse rather than His blessing, but also reveal that God will not allow evil to win the final victory. Through a process that begins in Genesis, God will eventually overcome the serpent/Satan through the offspring of the woman, the new Adam, Jesus Christ (3:15).

CHRIST IN GENESIS

What starts in Genesis is fulfilled in Christ. The paradise lost by the first Adam is restored forever by the last Adam. God Himself proclaimed that the woman’s offspring would destroy Satan (3:15). The genealogy begun in ch. 5 and advanced in ch. 11 is completed with the birth of Jesus Christ (Matt. 1; Luke 3:23–27). He is the ultimate offspring promised to Abraham (22:18; Gal. 3:16). The elect are blessed in Him because He alone, by His active and passive obedience, satisfied the law’s demands and died in their stead. All who are united to Christ by faith are Abraham’s descendants (Gal. 3:26–29). The bold prophecies and subtle types in Genesis show that God is writing a history leading to eternal rest in Christ. On the threshold of biblical prophecy Noah predicted that the Japhethites would find salvation through the Semites, a prophecy fulfilled in the New Testament (9:27 and note). The gift of the bride to Adam provides an image for understanding the gift of the church to Christ (2:18–25; Eph. 5:22–32). Melchizedek’s priesthood is like that of the Son of God’s (14:18–20; Heb. 7). This marvelously unified sacred history certifies that the focus of Genesis is Christ.

HISTORY OF INTERPRETATION

The interpretation of Genesis has been profoundly distorted in the past two centuries by methodologies that have dismissed the book’s obvious unity, preferring rather to focus on hypothetical literary sources or numerous independent oral compositions. Scholarly attempts to reconstruct a complex process of transmission stray well beyond what may be known with certainty, often driven by misguided presuppositions about how Israelite religion developed. As a result, the message of Genesis as a unified work has largely been ignored or replaced by ideas that fail to do justice to what the text of Genesis says in its received form. Against such a negative background, recent studies in Hebrew narrative writing have helped scholars better appreciate how ancient writers constructed literary works. This has led to a greater understanding of the message of Genesis.

SPECIAL ISSUES

The tension between Genesis and modern science about the origins of the universe and of living species is largely resolved when it is recognized that they are speaking from different perspectives. The questions of who created and why are more central to the book’s overall message than are specific details about how and when the universe was created. Science cannot answer the former questions, and Genesis says little about the latter (1:2, 5, 6, 11 and notes). Though this topic is important, of far greater significance is the redemptive narrative that begins with the creation of the first Adam and culminates in the new creation achieved by the last Adam.

Throughout most of the twentieth century, scholars holding to the “documentary hypothesis” have contended that Genesis is composed of conflicting documents: J (for Jahweh/Yahweh, “the LORD”), E (for Elohim, “God”), D (for Deuteronomist—although rare in Genesis), and P (for Priestly writer). While this scheme is still accepted by some, many scholars today question the criteria used for identifying these alleged sources, with some emphasizing instead the unity of the text as we have it. For example, the flood story, once thought to be a classic example of the documentary hypothesis, is now conceded to demonstrate remarkable unity (6:9–9:29 note). See Introduction to the Pentateuch.

OUTLINE OF GENESIS

I. PROLOGUE: CREATION OF HEAVEN AND EARTH (1:1–2:3)

II. ACCOUNT OF HEAVENS AND EARTH (2:4–4:26)

A. Adam and Eve on probation in paradise (2:4–25)

B. The fall and its consequences (ch. 3)

C. Escalation of sin in the line of Cain (4:1–24)

D. An alternative righteous line (4:25, 26)

III. ACCOUNT OF ADAM (5:1–6:8)

A. The godly line of Seth (ch. 5)

B. Escalation of sin before the flood (6:1–8)

IV. ACCOUNT OF NOAH (6:9–9:29)

A. Preparation for the flood (6:9–7:10)

B. The flood and salvation (7:11–8:19)

C. God’s covenant not to destroy the earth (8:20–9:17)

D. Prophecies about Noah’s sons (9:18–29)

V. ACCOUNT OF SHEM, HAM, AND JAPHETH (10:1–11:9)

A. Table of Nations (ch. 10)

B. Escalation of evil in Babylon (11:1–9)

VI. ACCOUNT OF SHEM (11:10–26)

VII. ACCOUNT OF TERAH (11:27–25:11)

A. Introductory information (11:27–32)

B. The Abrahamic covenants: nationhood and international blessing (12:1–22:19)

1. Migration to the Promised Land (12:1–9)

2. Sarah endangered in Egypt (12:10–20)

3. Lot’s separation from the land (ch. 13)

4. Victory over the eastern kings (ch. 14)

5. God’s covenant of nationhood ratified (ch. 15)

6. Hagar and Ishmael rejected (ch. 16)

7. God’s covenant of international blessing established (ch. 17)

8. Sarah to have a son (18:1–15)

9. Lot’s rescue from Sodom (18:16–19:38)

10. Sarah endangered in Gerar (ch. 20)

11. Birth of Isaac and blessing in the land (ch. 21)

12. God’s oath to bless the world through Abraham’s offspring (22:1–19)

C. Transition to Isaac (22:20–25:11)

1. Rebekah’s family background (22:20–24)

2. Death of Sarah (ch. 23)

3. Isaac’s marriage to Rebekah (ch. 24)

4. Isaac the sole heir (25:1–6)

5. Death of Abraham (25:7–11)

VIII. ACCOUNT OF ISHMAEL (25:12–18)

IX. ACCOUNT OF ISAAC (25:19–35:29)

A. Tension in the family (25:19–34)

B. Covenant blessings on Isaac (ch. 26)

C. Jacob’s misappropriation of Esau’s blessing (27:1–40)

D. Covenant blessings on Jacob and his exile (27:41–32:32)

1. Jacob sent to Laban (27:41–28:9)

2. Encounter with the angel at Bethel (28:10–22)

3. Conflict with Laban (29:1–30)

4. Birth of tribal fathers (29:31–30:24)

5. Jacob’s prosperity and flight from Laban (30:25–31:55)

6. Jacob’s struggle with God at Peniel (ch. 32)

E. Jacob’s reconciliation with Esau (33:1–17)

F. Itinerary and deaths from Shechem to Mamre (33:18–35:29)

X. ACCOUNT OF ESAU (36:1–37:1)

XI. ACCOUNT OF JACOB (37:2–50:26)

A. Joseph’s dreams of kingship and subsequent enslavement (37:2–36)

B. Judah’s transformation and the birth of Perez (38:1–30)

C. Joseph’s rise to rulership over Egypt (chs. 39–41)

D. Joseph’s ruse and the reconciliation of Jacob’s family (chs. 42–45)

E. Transition to Exodus (chs. 46–50)

1. Migration to Egypt (46:1–27)

2. Preservation in Goshen (46:28–47:31)

3. Jacob’s blessings on the twelve tribes (48:1–49:28)

4. Jacob’s death and burial in Canaan (49:29–50:14)

5. Joseph’s death in Egypt with the promise of Canaan (50:15–26)

THE CREATION OF THE WORLD

1  In the beginning, God created the heavens and the earth. [2] The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.

[3] And God said, “Let there be light,” and there was light. [4] And God saw that the light was good. And God separated the light from the darkness. [5] God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

[6] And God said, “Let there be an expanse [1] in the midst of the waters, and let it separate the waters from the waters.” 7 And God made [2] the expanse and separated the waters that were under the expanse from the waters that were above the expanse. And it was so. 8 And God called the expanse Heaven. [3] And there was evening and there was morning, the second day.

9 And God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear.” And it was so. [10] God called the dry land Earth, [4] and the waters that were gathered together he called Seas. And God saw that it was good.

[11] And God said, “Let the earth sprout vegetation, plants [5] yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.” And it was so. 12 The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind. And God saw that it was good. 13 And there was evening and there was morning, the third day.

[14] And God said, “Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, [6] and for days and years, 15 and let them be lights in the expanse of the heavens to give light upon the earth.” And it was so. [16] And God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. 17 And God set them in the expanse of the heavens to give light on the earth, 18 to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. 19 And there was evening and there was morning, the fourth day.

20 And God said, “Let the waters swarm with swarms of living creatures, and let birds [7] fly above the earth across the expanse of the heavens.” [21] So God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. [22] And God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” 23 And there was evening and there was morning, the fifth day.

[24] And God said, “Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.” And it was so. 25 And God made the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind. And God saw that it was good.

[26] Then God said, “Let us make man [1] in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

[27] So God created man in his own image,

in the image of God he created him;

male and female he created them.

[28] And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” [29] And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. 30 And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. 31 And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.

HUMAN BEINGS CREATED IN THE IMAGE OF GOD

In art, the making of images is an exercise of beauty. Painting, sculpture, and the like are often imitative. Through our craft we depict objects drawn from real life.

The ultimate artist is God. When He fashioned the universe, He left His own mark upon it in such a way that the heavens declare His glory and the firmament shows forth His handiwork.

When God made the creatures that filled the earth and the sea, He created one creature to be uniquely made in His own image. Genesis 1:26-27 declares:

Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” So God created man in his own image, in the image of God he created him; male and female he created them.

That the Bible says we are created in the image and likeness of God has led some to conclude that there is a difference between being in the image and being in the likeness of God. But the structure of the biblical language indicates that image and likeness refer to the same thing. We are the icons of God, creatures made with a unique capacity to mirror and reflect the character of God.

Being made in the image of God is usually understood to point to the sense in which we are like God. Though He is the Creator and we are creatures, and though God transcends us in being, power, and glory, nevertheless there is some sense in which we are like Him. There is some analogy between God and us. God is an intelligent and moral being. We are also moral agents equipped with a mind, a heart, and a will. These faculties make it possible for us to mirror God’s holiness, which was our original vocation.

The term man, when used in such Scripture passages as “God created man in His own image” (Genesis 1:27), means “humankind.” Both male and female of the human species are made in the image of God. Part of the image includes mankind’s call to rule the earth, to have dominion over it. We are called to dress, fill, and keep the earth as God’s vice-regents. Here we are called to reflect the character of God’s righteous rule over the universe. He never ravages or exploits what He rules, but rather reigns in justice and kindness.

In the fall of mankind, something ghastly happened. The image of God was severely tarnished. Our ability to mirror His holiness has been greatly affected so that now the mirror is fogged.

The Fall, however, did not destroy our humanity. Though our ability to reflect God’s holiness was lost in the Fall, we are still human. We still have a mind, a heart, and a will. We still bear the mark of our Creator upon ourselves. The restoration of the fullness of the image of God in human beings is accomplished by Christ. He is, as the author of Hebrews declares, “the radiance of the glory of God and the exact imprint of his nature” (Hebrews 1:3).

THE SEVENTH DAY, GOD RESTS

2  Thus the heavens and the earth were finished, and all the host of them. [2] And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. [3] So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.

THE CREATION OF MAN AND WOMAN

[4] These are the generations

of the heavens and the earth when they were created,

in the day that the LORD God made the earth and the heavens.

[5] When no bush of the field [1] was yet in the land [2] and no small plant of the field had yet sprung up—for the LORD God had not caused it to rain on the land, and there was no man to work the ground, 6 and a mist [3] was going up from the land and was watering the whole face of the ground— [7] then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature. [8] And the LORD God planted a garden in Eden, in the east, and there he put the man whom he had formed. [9] And out of the ground the LORD God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil.

[10] A river flowed out of Eden to water the garden, and there it divided and became four rivers. [11] The name of the first is the Pishon. It is the one that flowed around the whole land of Havilah, where there is gold. 12 And the gold of that land is good; bdellium and onyx stone are there. 13 The name of the second river is the Gihon. It is the one that flowed around the whole land of Cush. 14 And the name of the third river is the Tigris, which flows east of Assyria. And the fourth river is the Euphrates.

[15] The LORD God took the man and put him in the garden of Eden to work it and keep it. [16] And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden, [17] but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat [1] of it you shall surely die.”

[18] Then the LORD God said, “It is not good that the man should be alone; I will make him a helper fit for [1] him.” [19] Now out of the ground the LORD God had formed [2] every beast of the field and every bird of the heavens and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name. [20] The man gave names to all livestock and to the birds of the heavens and to every beast of the field. But for Adam [3] there was not found a helper fit for him. [21] So the LORD God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. 22 And the rib that the LORD God had taken from the man he made [4] into a woman and brought her to the man. [23] Then the man said,

“This at last is bone of my bones

and flesh of my flesh;

she shall be called Woman,

because she was taken out of Man.” [5]

[24] Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. [25] And the man and his wife were both naked and were not ashamed.

COVENANT OF WORKS

When Adam and Eve were created, they stood in a moral relationship with God, their Creator. They possessed a duty of obedience to Him without any inherent claim to reward or blessing for such obedience. In His love, mercy, and grace, however, God voluntarily entered into a covenant with His creatures by which He added a promise of blessing to His law. This was not a covenant of equal partners, but one that rested on God’s initiative and His divine authority.

The original covenant between God and humankind was a covenant of works. In this covenant, God required perfect and total obedience to His rule. He promised eternal life as the blessing of obedience, but threatened mankind with death for disobeying God’s law. All human beings from Adam to the present are inescapably members of this covenant. People may refuse to obey or even acknowledge the existence of such a covenant, but they can never escape it. All human beings are in a covenant relationship to God, either as covenant breakers or covenant keepers. The covenant of works is the basis of our need of redemption (because we have violated it) and our hope of redemption (because Christ has fulfilled its terms for us).

A single sin is enough to violate the covenant of works and make us debtors who cannot pay our own debt to God. That we, after even a single sin, have any hope of redemption is due to God’s grace and God’s grace alone.

The rewards we will receive from God in heaven are also acts of grace. They are God’s crowning of His own gracious gifts. Had Adam been obedient to God’s covenant of works, he would only have achieved the merit that comes by virtue of fulfilling the covenant agreement with God. Because Adam fell into sin, God, in His mercy, added a new covenant of grace by which salvation became possible and actual.

Only one human being has ever kept the covenant of works. That person was Jesus. His work as the second or new Adam fulfilled all the terms of our original covenant with God. His merit in achieving this is available to all who put their trust in Him.

Jesus is the first person to get into heaven by His good works. We also get into heaven by good works—the good works of Jesus. They become “our” good works when we receive Christ by faith. When we put our faith in Christ, God credits the good works of Christ to our account. The covenant of grace fulfills the covenant of works because God graciously applies the merit of Christ to our account. Thus by grace we meet the terms set forth in the covenant of works.

THE FALL

3  Now the serpent was more crafty than any other beast of the field that the LORD God had made.

He said to the woman, “Did God actually say, ‘You [1] shall not eat of any tree in the garden’?” [2] And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, 3 but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’” 4 But the serpent said to the woman, “You will not surely die. [5] For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” [6] So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, [1] she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. [7] Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths.

ORIGINAL SIN

It is commonplace to hear the statement, “people are basically good.” Though it is admitted that no one is perfect, human wickedness is minimized. Yet if people are basically good, why is sin so universal?

It is often suggested that everybody sins because society has such a negative influence upon us. The problem is seen with our environment, not with our nature. This explanation for the universality of sin raises the question, how did society become corrupt in the first place? If people are born good or innocent, we would expect at least a percentage of them to remain good and sinless. We should be able to find societies that are not corrupt, where the environment has been conditioned by sinlessness rather than sinfulness. Yet the most dedicated-to-righteousness communes we can find still have provisions for dealing with the guilt of sin.

Since the fruit is universally corrupt we look for the root of the problem in the tree. Jesus indicated that a good tree does not produce corrupt fruit. The Bible clearly teaches that our original parents, Adam and Eve, fell in sin. Subsequently, every human being has been born with a sinful and corrupt nature. If the Bible didn’t explicitly teach this, we would have to deduce it rationally from the bare fact of the universality of sin.

Yet the Fall is not simply a question of rational deduction. It is a point of divine revelation. It refers to what we call original sin. Original sin does not refer primarily to the first or original sin committed by Adam and Eve. Original sin refers to the result of the first sin—the corruption of the human race. Original sin refers to the fallen condition in which we are born.

That the Fall occurred is clear in Scripture. The Fall was devastating. How it came to pass is open to dispute even among Reformed thinkers. The Westminster Confession explains the event simply, much in the manner that Scripture explains it:

Our first parents, being seduced by the subtlety and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed to order it to His own glory. (Westminster Confession 6:1).

Thus, the Fall occurred. The results, however, reached far beyond Adam and Eve. They not only touched all mankind, but decimated all mankind. We are sinners in Adam. We cannot ask, “When does the individual become a sinner?” For the truth is that human beings come into existence in a state of sinfulness. They are seen by God as sinful because of their solidarity with Adam.

The Westminster Confession again elegantly expresses the results of the Fall, particularly as it relates to human beings:

By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body. They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions. (Westminster Confession 6:1-4).

That last phrase is crucial. We are sinners not because we sin. Rather, we sin because we are sinners. Thus David laments, “Behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Psalm 51:5).

[8] And they heard the sound of the LORD God walking in the garden in the cool [2] of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. [9] But the LORD God called to the man and said to him, “Where are you?” [3] 10 And he said, “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.” [11] He said, “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?” [12] The man said, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.” [13] Then the LORD God said to the woman, “What is this that you have done?” The woman said, “The serpent deceived me, and I ate.”

[14] The LORD God said to the serpent,

“Because you have done this,

cursed are you above all livestock

and above all beasts of the field;

on your belly you shall go,

and dust you shall eat

all the days of your life.

[15] I will put enmity between you and the woman,

and between your offspring [4] and her offspring;

he shall bruise your head,

and you shall bruise his heel.”

[16] To the woman he said,

“I will surely multiply your pain in childbearing;

in pain you shall bring forth children.

Your desire shall be for [1] your husband,

and he shall rule over you.”

[17] And to Adam he said,

“Because you have listened to the voice of your wife

and have eaten of the tree

of which I commanded you,

‘You shall not eat of it,’

cursed is the ground because of you;

in pain you shall eat of it all the days of your life;

18 thorns and thistles it shall bring forth for you;

and you shall eat the plants of the field.

[19] By the sweat of your face

you shall eat bread,

till you return to the ground,

for out of it you were taken;

for you are dust,

and to dust you shall return.”

[20] The man called his wife’s name Eve, because she was the mother of all living. [2] [21] And the LORD God made for Adam and for his wife garments of skins and clothed them.

[22] Then the LORD God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—” [23] therefore the LORD God sent him out from the garden of Eden to work the ground from which he was taken. [24] He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.

CAIN AND ABEL

4  Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten [1] a man with the help of the LORD.” [2] And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. 3 In the course of time Cain brought to the LORD an offering of the fruit of the ground, [4] and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, [5] but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. [6] The LORD said to Cain, “Why are you angry, and why has your face fallen? [7] If you do well, will you not be accepted? [2] And if you do not do well, sin is crouching at the door. Its desire is for [3] you, but you must rule over it.”

[8] Cain spoke to Abel his brother. [4] And when they were in the field, Cain rose up against his brother Abel and killed him. [9] Then the LORD said to Cain, “Where is Abel your brother?” He said, “I do not know; am I my brother’s keeper?” [10] And the LORD said, “What have you done? The voice of your brother’s blood is crying to me from the ground. [11] And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 When you work the ground, it shall no longer yield to you its strength. You shall be a fugitive and a wanderer on the earth.” [13] Cain said to the LORD, “My punishment is greater than I can bear. [5] [14] Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me.” [15] Then the LORD said to him, “Not so! If anyone kills Cain, vengeance shall be taken on him sevenfold.” And the LORD put a mark on Cain, lest any who found him should attack him. 16 Then Cain went away from the presence of the LORD and settled in the land of Nod, [1] east of Eden.

[17] Cain knew his wife, and she conceived and bore Enoch. When he built a city, he called the name of the city after the name of his son, Enoch. [18] To Enoch was born Irad, and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech. [19] And Lamech took two wives. The name of the one was Adah, and the name of the other Zillah. 20 Adah bore Jabal; he was the father of those who dwell in tents and have livestock. 21 His brother’s name was Jubal; he was the father of all those who play the lyre and pipe. 22 Zillah also bore Tubal-cain; he was the forger of all instruments of bronze and iron. The sister of Tubal-cain was Naamah.

23 Lamech said to his wives:

“Adah and Zillah, hear my voice;

you wives of Lamech, listen to what I say:

I have killed a man for wounding me,

a young man for striking me.

[24] If Cain’s revenge is sevenfold,

then Lamech’s is seventy-sevenfold.”

[25] And Adam knew his wife again, and she bore a son and called his name Seth, for she said, “God has appointed [2] for me another offspring instead of Abel, for Cain killed him.” [26] To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD.

ADAM’S DESCENDANTS TO NOAH

5  This is the book of the generations of Adam. When God created man, he made him in the likeness of God. [2] Male and female he created them, and he blessed them and named them Man [3] when they were created. [3] When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth. 4 The days of Adam after he fathered Seth were 800 years; and he had other sons and daughters. [5] Thus all the days that Adam lived were 930 years, and he died.

6 When Seth had lived 105 years, he fathered Enosh. 7 Seth lived after he fathered Enosh 807 years and had other sons and daughters. 8 Thus all the days of Seth were 912 years, and he died.

9 When Enosh had lived 90 years, he fathered Kenan. 10 Enosh lived after he fathered Kenan 815 years and had other sons and daughters. 11 Thus all the days of Enosh were 905 years, and he died.

12 When Kenan had lived 70 years, he fathered Mahalalel. 13 Kenan lived after he fathered Mahalalel 840 years and had other sons and daughters. 14 Thus all the days of Kenan were 910 years, and he died.

15 When Mahalalel had lived 65 years, he fathered Jared. 16 Mahalalel lived after he fathered Jared 830 years and had other sons and daughters. 17 Thus all the days of Mahalalel were 895 years, and he died.

18 When Jared had lived 162 years he fathered Enoch. 19 Jared lived after he fathered Enoch 800 years and had other sons and daughters. 20 Thus all the days of Jared were 962 years, and he died.

21 When Enoch had lived 65 years, he fathered Methuselah. [22] Enoch walked with God [1] after he fathered Methuselah 300 years and had other sons and daughters. [23] Thus all the days of Enoch were 365 years. [24] Enoch walked with God, and he was not, [2] for God took him.

25 When Methuselah had lived 187 years, he fathered Lamech. 26 Methuselah lived after he fathered Lamech 782 years and had other sons and daughters. 27 Thus all the days of Methuselah were 969 years, and he died.

28 When Lamech had lived 182 years, he fathered a son [29] and called his name Noah, saying, “Out of the ground that the LORD has cursed, this one shall bring us relief [3] from our work and from the painful toil of our hands.” 30 Lamech lived after he fathered Noah 595 years and had other sons and daughters. 31 Thus all the days of Lamech were 777 years, and he died.

[32] After Noah was 500 years old, Noah fathered Shem, Ham, and Japheth.

INCREASING CORRUPTION ON EARTH

6  When man began to multiply on the face of the land and daughters were born to them, [2] the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. [3] Then the LORD said, “My Spirit shall not abide in [1] man forever, for he is flesh: his days shall be 120 years.” [4] The Nephilim [2] were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.

[5] The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. [6] And the LORD regretted that he had made man on the earth, and it grieved him to his heart. [7] So the LORD said, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.” [8] But Noah found favor in the eyes of the LORD.

NOAH AND THE FLOOD

[9] These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God. 10 And Noah had three sons, Shem, Ham, and Japheth.

11 Now the earth was corrupt in God’s sight, and the earth was filled with violence. 12 And God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way on the earth. [13] And God said to Noah, “I have determined to make an end of all flesh, [1] for the earth is filled with violence through them. Behold, I will destroy them with the earth. [14] Make yourself an ark of gopher wood. [2] Make rooms in the ark, and cover it inside and out with pitch. [15] This is how you are to make it: the length of the ark 300 cubits, [3] its breadth 50 cubits, and its height 30 cubits. 16 Make a roof [4] for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks. [17] For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die. [18] But I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you. 19 And of every living thing of all flesh, you shall bring two of every sort into the ark to keep them alive with you. They shall be male and female. [20] Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground, according to its kind, two of every sort shall come in to you to keep them alive. 21 Also take with you every sort of food that is eaten, and store it up. It shall serve as food for you and for them.” [22] Noah did this; he did all that God commanded him.

7  Then the LORD said to Noah, “Go into the ark, you and all your household, for I have seen that you are righteous before me in this generation. [2] Take with you seven pairs of all clean animals, [5] the male and his mate, and a pair of the animals that are not clean, the male and his mate, [3] and seven pairs [6] of the birds of the heavens also, male and female, to keep their offspring alive on the face of all the earth. [4] For in seven days I will send rain on the earth forty days and forty nights, and every living thing [1] that I have made I will blot out from the face of the ground.” [5] And Noah did all that the LORD had commanded him.

[6] Noah was six hundred years old when the flood of waters came upon the earth. [7] And Noah and his sons and his wife and his sons’ wives with him went into the ark to escape the waters of the flood. 8 Of clean animals, and of animals that are not clean, and of birds, and of everything that creeps on the ground, [9] two and two, male and female, went into the ark with Noah, as God had commanded Noah. [10] And after seven days the waters of the flood came upon the earth.

[11] In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened. 12 And rain fell upon the earth forty days and forty nights. [13] On the very same day Noah and his sons, Shem and Ham and Japheth, and Noah’s wife and the three wives of his sons with them entered the ark, 14 they and every beast, according to its kind, and all the livestock according to their kinds, and every creeping thing that creeps on the earth, according to its kind, and every bird, according to its kind, every winged creature. 15 They went into the ark with Noah, two and two of all flesh in which there was the breath of life. [16] And those that entered, male and female of all flesh, went in as God had commanded him. And the LORD shut him in.

[17] The flood continued forty days on the earth. The waters increased and bore up the ark, and it rose high above the earth. [18] The waters prevailed and increased greatly on the earth, and the ark floated on the face of the waters. 19 And the waters prevailed so mightily on the earth that all the high mountains under the whole heaven were covered. [20] The waters prevailed above the mountains, covering them fifteen cubits [2] deep. [21] And all flesh died that moved on the earth, birds, livestock, beasts, all swarming creatures that swarm on the earth, and all mankind. 22 Everything on the dry land in whose nostrils was the breath of life died. [23] He blotted out every living thing that was on the face of the ground, man and animals and creeping things and birds of the heavens. They were blotted out from the earth. Only Noah was left, and those who were with him in the ark. 24 And the waters prevailed on the earth 150 days.

THE FLOOD SUBSIDES

8  But God remembered Noah and all the beasts and all the livestock that were with him in the ark. And God made a wind blow over the earth, and the waters subsided. 2 The fountains of the deep and the windows of the heavens were closed, the rain from the heavens was restrained, 3 and the waters receded from the earth continually. At the end of 150 days the waters had abated, [4] and in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat. 5 And the waters continued to abate until the tenth month; in the tenth month, on the first day of the month, the tops of the mountains were seen.

[6] At the end of forty days Noah opened the window of the ark that he had made 7 and sent forth a raven. It went to and fro until the waters were dried up from the earth. 8 Then he sent forth a dove from him, to see if the waters had subsided from the face of the ground. 9 But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him. 10 He waited another seven days, and again he sent forth the dove out of the ark. 11 And the dove came back to him in the evening, and behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters had subsided from the earth. 12 Then he waited another seven days and sent forth the dove, and she did not return to him anymore.

13 In the six hundred and first year, in the first month, the first day of the month, the waters were dried from off the earth. And Noah removed the covering of the ark and looked, and behold, the face of the ground was dry. 14 In the second month, on the twenty-seventh day of the month, the earth had dried out. 15 Then God said to Noah, [16] “Go out from the ark, you and your wife, and your sons and your sons’ wives with you. 17 Bring out with you every living thing that is with you of all flesh—birds and animals and every creeping thing that creeps on the earth—that they may swarm on the earth, and be fruitful and multiply on the earth.” [18] So Noah went out, and his sons and his wife and his sons’ wives with him. 19 Every beast, every creeping thing, and every bird, everything that moves on the earth, went out by families from the ark.

GOD’S COVENANT WITH NOAH

[20] Then Noah built an altar to the LORD and took some of every clean animal and some of every clean bird and offered burnt offerings on the altar. [21] And when the LORD smelled the pleasing aroma, the LORD said in his heart, “I will never again curse [1] the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done. [22] While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.”

9  And God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth. [2] The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered. [3] Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything. [4] But you shall not eat flesh with its life, that is, its blood. [5] And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man.

[6] “Whoever sheds the blood of man,

by man shall his blood be shed,

for God made man in his own image.

7 And you, [1] be fruitful and multiply, increase greatly on the earth and multiply in it.”

8 Then God said to Noah and to his sons with him, [9] “Behold, I establish my covenant with you and your offspring after you, 10 and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark; it is for every beast of the earth. 11 I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth.” [12] And God said, “This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: 13 I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth. 14 When I bring clouds over the earth and the bow is seen in the clouds, [15] I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh. [16] When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” 17 God said to Noah, “This is the sign of the covenant that I have established between me and all flesh that is on the earth.”

NOAH’S DESCENDANTS

[18] The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.) 19 These three were the sons of Noah, and from these the people of the whole earth were dispersed. [2]

[20] Noah began to be a man of the soil, and he planted a vineyard. [1] [21] He drank of the wine and became drunk and lay uncovered in his tent. [22] And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside. 23 Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father’s nakedness. 24 When Noah awoke from his wine and knew what his youngest son had done to him, [25] he said,

“Cursed be Canaan;

a servant of servants shall he be to his brothers.”

[26] He also said,

“Blessed be the LORD, the God of Shem;

and let Canaan be his servant.

[27] May God enlarge Japheth, [2]

and let him dwell in the tents of Shem,

and let Canaan be his servant.”

[28] After the flood Noah lived 350 years. [29] All the days of Noah were 950 years, and he died.

NATIONS DESCENDED FROM NOAH

10  These are the generations of the sons of Noah, Shem, Ham, and Japheth. Sons were born to them after the flood.

[2] The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. [3] The sons of Gomer: Ashkenaz, Riphath, and Togarmah. [4] The sons of Javan: Elishah, Tarshish, Kittim, and Dodanim. [5] From these the coastland peoples spread in their lands, each with his own language, by their clans, in their nations.

[6] The sons of Ham: Cush, Egypt, Put, and Canaan. [7] The sons of Cush: Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan. [8] Cush fathered Nimrod; he was the first on earth to be a mighty man. [1] 9 He was a mighty hunter before the LORD. Therefore it is said, “Like Nimrod a mighty hunter before the LORD.” [10] The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. [11] From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Calah, and [12] Resen between Nineveh and Calah; that is the great city. [13] Egypt fathered Ludim, Anamim, Lehabim, Naphtuhim, [14] Pathrusim, Casluhim (from whom [2] the Philistines came), and Caphtorim.

[15] Canaan fathered Sidon his firstborn and Heth, [16] and the Jebusites, the Amorites, the Girgashites, [17] the Hivites, the Arkites, the Sinites, [18] the Arvadites, the Zemarites, and the Hamathites. Afterward the clans of the Canaanites dispersed. [19] And the territory of the Canaanites extended from Sidon in the direction of Gerar as far as Gaza, and in the direction of Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 20 These are the sons of Ham, by their clans, their languages, their lands, and their nations.

[21] To Shem also, the father of all the children of Eber, the elder brother of Japheth, children were born. [22] The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. [23] The sons of Aram: Uz, Hul, Gether, and Mash. [24] Arpachshad fathered Shelah; and Shelah fathered Eber. [25] To Eber were born two sons: the name of the one was Peleg, [1] for in his days the earth was divided, and his brother’s name was Joktan. 26 Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah, 27 Hadoram, Uzal, Diklah, 28 Obal, Abimael, Sheba, [29] Ophir, Havilah, and Jobab; all these were the sons of Joktan. [30] The territory in which they lived extended from Mesha in the direction of Sephar to the hill country of the east. 31 These are the sons of Shem, by their clans, their languages, their lands, and their nations.

32 These are the clans of the sons of Noah, according to their genealogies, in their nations, and from these the nations spread abroad on the earth after the flood.

THE TOWER OF BABEL

11  Now the whole earth had one language and the same words. 2 And as people migrated from the east, they found a plain in the land of Shinar and settled there. 3 And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. [4] Then they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” [5] And the LORD came down to see the city and the tower, which the children of man had built. [6] And the LORD said, “Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. [7] Come, let us go down and there confuse their language, so that they may not understand one another’s speech.” [8] So the LORD dispersed them from there over the face of all the earth, and they left off building the city. [9] Therefore its name was called Babel, because there the LORD confused [1] the language of all the earth. And from there the LORD dispersed them over the face of all the earth.

SHEM’S DESCENDANTS

[10] These are the generations of Shem. When Shem was 100 years old, he fathered Arpachshad two years after the flood. 11 And Shem lived after he fathered Arpachshad 500 years and had other sons and daughters.

[12] When Arpachshad had lived 35 years, he fathered Shelah. 13 And Arpachshad lived after he fathered Shelah 403 years and had other sons and daughters.

[14] When Shelah had lived 30 years, he fathered Eber. 15 And Shelah lived after he fathered Eber 403 years and had other sons and daughters.

[16] When Eber had lived 34 years, he fathered Peleg. 17 And Eber lived after he fathered Peleg 430 years and had other sons and daughters.

18 When Peleg had lived 30 years, he fathered Reu. 19 And Peleg lived after he fathered Reu 209 years and had other sons and daughters.

20 When Reu had lived 32 years, he fathered Serug. 21 And Reu lived after he fathered Serug 207 years and had other sons and daughters.

22 When Serug had lived 30 years, he fathered Nahor. 23 And Serug lived after he fathered Nahor 200 years and had other sons and daughters.

24 When Nahor had lived 29 years, he fathered Terah. 25 And Nahor lived after he fathered Terah 119 years and had other sons and daughters.

[26] When Terah had lived 70 years, he fathered Abram, Nahor, and Haran.

TERAH’S DESCENDANTS

[27] Now these are the generations of Terah. Terah fathered Abram, Nahor, and Haran; and Haran fathered Lot. [28] Haran died in the presence of his father Terah in the land of his kindred, in Ur of the Chaldeans. [29] And Abram and Nahor took wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and Iscah. [30] Now Sarai was barren; she had no child.

31 Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there. [32] The days of Terah were 205 years, and Terah died in Haran.

THE CALL OF ABRAM

12  Now the LORD said [1] to Abram, “Go from your country [2] and your kindred and your father’s house to the land that I will show you. [2] And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. [3] I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” [1]

[4] So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran. 5 And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, [6] Abram passed through the land to the place at Shechem, to the oak [2] of Moreh. At that time the Canaanites were in the land. [7] Then the LORD appeared to Abram and said, “To your offspring I will give this land.” So he built there an altar to the LORD, who had appeared to him. [8] From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD. [9] And Abram journeyed on, still going toward the Negeb.

ABRAM AND SARAI IN EGYPT

[10] Now there was a famine in the land. So Abram went down to Egypt to sojourn there, for the famine was severe in the land. 11 When he was about to enter Egypt, he said to Sarai his wife, “I know that you are a woman beautiful in appearance, [12] and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me, but they will let you live. [13] Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake.” 14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. [15] And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh’s house. 16 And for her sake he dealt well with Abram; and he had sheep, oxen, male donkeys, male servants, female servants, female donkeys, and camels.

17 But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram’s wife. 18 So Pharaoh called Abram and said, “What is this you have done to me? Why did you not tell me that she was your wife? 19 Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife; take her, and go.” 20 And Pharaoh gave men orders concerning him, and they sent him away with his wife and all that he had.

ABRAM AND LOT SEPARATE

13  So Abram went up from Egypt, he and his wife and all that he had, and Lot with him, into the Negeb.

[2] Now Abram was very rich in livestock, in silver, and in gold. 3 And he journeyed on from the Negeb as far as Bethel to the place where his tent had been at the beginning, between Bethel and Ai, 4 to the place where he had made an altar at the first. And there Abram called upon the name of the LORD. 5 And Lot, who went with Abram, also had flocks and herds and tents, [6] so that the land could not support both of them dwelling together; for their possessions were so great that they could not dwell together, 7 and there was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. At that time the Canaanites and the Perizzites were dwelling in the land.

[8] Then Abram said to Lot, “Let there be no strife between you and me, and between your herdsmen and my herdsmen, for we are kinsmen. [1] [9] Is not the whole land before you? Separate yourself from me. If you take the left hand, then I will go to the right, or if you take the right hand, then I will go to the left.” [10] And Lot lifted up his eyes and saw that the Jordan Valley was well watered everywhere like the garden of the LORD, like the land of Egypt, in the direction of Zoar. (This was before the LORD destroyed Sodom and Gomorrah.) 11 So Lot chose for himself all the Jordan Valley, and Lot journeyed east. Thus they separated from each other. [12] Abram settled in the land of Canaan, while Lot settled among the cities of the valley and moved his tent as far as Sodom. 13 Now the men of Sodom were wicked, great sinners against the LORD.

[14] The LORD said to Abram, after Lot had separated from him, “Lift up your eyes and look from the place where you are, northward and southward and eastward and westward, [15] for all the land that you see I will give to you and to your offspring forever. [16] I will make your offspring as the dust of the earth, so that if one can count the dust of the earth, your offspring also can be counted. [17] Arise, walk through the length and the breadth of the land, for I will give it to you.” [18] So Abram moved his tent and came and settled by the oaks [1] of Mamre, which are at Hebron, and there he built an altar to the LORD.

ABRAM RESCUES LOT

14  In the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, [2] these kings made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 3 And all these joined forces in the Valley of Siddim (that is, the Salt Sea). [4] Twelve years they had served Chedorlaomer, but in the thirteenth year they rebelled. [5] In the fourteenth year Chedorlaomer and the kings who were with him came and defeated the Rephaim in Ashteroth-karnaim, the Zuzim in Ham, the Emim in Shaveh-kiriathaim, [6] and the Horites in their hill country of Seir as far as El-paran on the border of the wilderness. 7 Then they turned back and came to En-mishpat (that is, Kadesh) and defeated all the country of the Amalekites, and also the Amorites who were dwelling in Hazazon-tamar.

8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out, and they joined battle in the Valley of Siddim 9 with Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar, four kings against five. 10 Now the Valley of Siddim was full of bitumen pits, and as the kings of Sodom and Gomorrah fled, some fell into them, and the rest fled to the hill country. 11 So the enemy took all the possessions of Sodom and Gomorrah, and all their provisions, and went their way. [12] They also took Lot, the son of Abram’s brother, who was dwelling in Sodom, and his possessions, and went their way.

[13] Then one who had escaped came and told Abram the Hebrew, who was living by the oaks [2] of Mamre the Amorite, brother of Eshcol and of Aner. These were allies of Abram. [14] When Abram heard that his kinsman had been taken captive, he led forth his trained men, born in his house, 318 of them, and went in pursuit as far as Dan. 15 And he divided his forces against them by night, he and his servants, and defeated them and pursued them to Hobah, north of Damascus. 16 Then he brought back all the possessions, and also brought back his kinsman Lot with his possessions, and the women and the people.

ABRAM BLESSED BY MELCHIZEDEK

17 After his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King’s Valley). [18] And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) [19] And he blessed him and said,

“Blessed be Abram by God Most High,

Possessor [1] of heaven and earth;

[20] and blessed be God Most High,

who has delivered your enemies into your hand!”

And Abram gave him a tenth of everything. 21 And the king of Sodom said to Abram, “Give me the persons, but take the goods for yourself.” [22] But Abram said to the king of Sodom, “I have lifted my hand [2] to the LORD, God Most High, Possessor of heaven and earth, [23] that I would not take a thread or a sandal strap or anything that is yours, lest you should say, ‘I have made Abram rich.’ [24] I will take nothing but what the young men have eaten, and the share of the men who went with me. Let Aner, Eshcol, and Mamre take their share.”

GOD’S COVENANT WITH ABRAM

15  After these things the word of the LORD came to Abram in a vision: “Fear not, Abram, I am your shield; your reward shall be very great.” [2] But Abram said, “O Lord GOD, what will you give me, for I continue [3] childless, and the heir of my house is Eliezer of Damascus?” [3] And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.” 4 And behold, the word of the LORD came to him: “This man shall not be your heir; your very own son [1] shall be your heir.” [5] And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” [6] And he believed the LORD, and he counted it to him as righteousness.

[7] And he said to him, “I am the LORD who brought you out from Ur of the Chaldeans to give you this land to possess.” [8] But he said, “O Lord GOD, how am I to know that I shall possess it?” [9] He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.” 10 And he brought him all these, cut them in half, and laid each half over against the other. But he did not cut the birds in half. [11] And when birds of prey came down on the carcasses, Abram drove them away.

COVENANT

The basic structure of the relationship God has established with His people is the covenant. A covenant is usually thought of as a contract. While there surely are some similarities between covenants and contracts, there are also important differences. Both are binding agreements. Contracts are made from somewhat equal bargaining positions, and both parties are free not to sign the contract. A covenant is likewise an agreement. However, covenants in the Bible are not usually between equals. Rather, they follow a pattern common to the ancient Near East suzerain-vassal treaties. Suzerain-vassal treaties (as seen among the Hittite kings) were made between a conquering king and the conquered. There was no negotiation between the parties.

The first element of these covenants is the preamble, which lists the respective parties. Exodus 20:2 begins with “I am the LORD your God.” God is the suzerain; the people of Israel are the vassals. The second element is the historical prologue. This section lists what the suzerain (or Lord) has done to deserve loyalty, such as bringing the Hebrews out of slavery in Egypt. In theological terms, this is the section of grace. In the next section, the Lord lists what He will require of those He rules. In Exodus 20, these are the Ten Commandments. Each of the commandments were considered morally binding on the entire covenant community.

The final part of this type of covenant lists blessings and cursings. The Lord lists the benefits that He will bestow upon His vasssals if they follow the stipulations of the covenant. An example of this is found in the fifth commandment. God promises the Israelites that their days will be long in the Promised Land if they honor their parents. The covenant also presents curses should the people fail in their responsibilities. God warns Israel that He will not hold them guiltless if they fail to honor His name. This basic pattern is evident in God’s covenants with Adam, Noah, Abraham, Moses, and the covenant between Jesus and His church.

In biblical times, covenants were ratified in blood. It was customary for both parties to the covenant to pass between dismembered animals, signifying their agreement to the terms of the covenant (see Jeremiah 34:18). We have an example of this kind of covenant in Genesis 15:7-21. Here, God made certain promises to Abraham, which were ratified by the sacrificing of animals. However in this case, God alone passes through the animals, indicating that He is binding Himself by a solemn oath to fulfill the covenant.

The new covenant, the covenant of grace, was ratified by the shed blood of Christ upon the cross. At the heart of this covenant is God’s promise of redemption. God has not only promised to redeem all who put their trust in Christ, but has sealed and confirmed that promise with a most holy vow. We serve and worship a God who has pledged Himself to our full redemption.

[12] As the sun was going down, a deep sleep fell on Abram. And behold, dreadful and great darkness fell upon him. [13] Then the LORD said to Abram, “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. 14 But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. [15] As for you, you shall go to your fathers in peace; you shall be buried in a good old age. [16] And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.”

[17] When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. [18] On that day the LORD made a covenant with Abram, saying, “To your offspring I give [1] this land, from the river of Egypt to the great river, the river Euphrates, [19] the land of the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites and the Jebusites.”

SARAI AND HAGAR

16  Now Sarai, Abram’s wife, had borne him no children. She had a female Egyptian servant whose name was Hagar. [2] And Sarai said to Abram, “Behold now, the LORD has prevented me from bearing children. Go in to my servant; it may be that I shall obtain children [2] by her.” And Abram listened to the voice of Sarai. [3] So, after Abram had lived ten years in the land of Canaan, Sarai, Abram’s wife, took Hagar the Egyptian, her servant, and gave her to Abram her husband as a wife. [4] And he went in to Hagar, and she conceived. And when she saw that she had conceived, she looked with contempt on her mistress. [3] [5] And Sarai said to Abram, “May the wrong done to me be on you! I gave my servant to your embrace, and when she saw that she had conceived, she looked on me with contempt. May the LORD judge between you and me!” [6] But Abram said to Sarai, “Behold, your servant is in your power; do to her as you please.” Then Sarai dealt harshly with her, and she fled from her.

[7] The angel of the LORD found her by a spring of water in the wilderness, the spring on the way to Shur. [8] And he said, “Hagar, servant of Sarai, where have you come from and where are you going?” She said, “I am fleeing from my mistress Sarai.” 9 The angel of the LORD said to her, “Return to your mistress and submit to her.” [10] The angel of the LORD also said to her, “I will surely multiply your offspring so that they cannot be numbered for multitude.” 11 And the angel of the LORD said to her,

“Behold, you are pregnant

and shall bear a son.

You shall call his name Ishmael, [1]

because the LORD has listened to your affliction.

[12] He shall be a wild donkey of a man,

his hand against everyone

and everyone’s hand against him,

and he shall dwell over against all his kinsmen.”

[13] So she called the name of the LORD who spoke to her, “You are a God of seeing,” [2] for she said, “Truly here I have seen him who looks after me.” [3] [14] Therefore the well was called Beer-lahai-roi; [4] it lies between Kadesh and Bered.

[15] And Hagar bore Abram a son, and Abram called the name of his son, whom Hagar bore, Ishmael. 16 Abram was eighty-six years old when Hagar bore Ishmael to Abram.

ABRAHAM AND THE COVENANT OF CIRCUMCISION

17  When Abram was ninety-nine years old the LORD appeared to Abram and said to him, “I am God Almighty; [5] walk before me, and be blameless, [2] that I may make my covenant between me and you, and may multiply you greatly.” 3 Then Abram fell on his face. And God said to him, 4 “Behold, my covenant is with you, and you shall be the father of a multitude of nations. [5] No longer shall your name be called Abram, [6] but your name shall be Abraham, [7] for I have made you the father of a multitude of nations. 6 I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you. [7] And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. [8] And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God.”

9 And God said to Abraham, “As for you, you shall keep my covenant, you and your offspring after you throughout their generations. [10] This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised. [11] You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you. [12] He who is eight days old among you shall be circumcised. Every male throughout your generations, whether born in your house or bought with your money from any foreigner who is not of your offspring, [13] both he who is born in your house and he who is bought with your money, shall surely be circumcised. So shall my covenant be in your flesh an everlasting covenant. [14] Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.”

ISAAC’S BIRTH PROMISED

[15] And God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah [1] shall be her name. [16] I will bless her, and moreover, I will give [2] you a son by her. I will bless her, and she shall become nations; kings of peoples shall come from her.” [17] Then Abraham fell on his face and laughed and said to himself, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?” 18 And Abraham said to God, “Oh that Ishmael might live before you!” 19 God said, “No, but Sarah your wife shall bear you a son, and you shall call his name Isaac. [3] I will establish my covenant with him as an everlasting covenant for his offspring after him. [20] As for Ishmael, I have heard you; behold, I have blessed him and will make him fruitful and multiply him greatly. He shall father twelve princes, and I will make him into a great nation. [21] But I will establish my covenant with Isaac, whom Sarah shall bear to you at this time next year.”

22 When he had finished talking with him, God went up from Abraham. [23] Then Abraham took Ishmael his son and all those born in his house or bought with his money, every male among the men of Abraham’s house, and he circumcised the flesh of their foreskins that very day, as God had said to him. 24 Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin. 25 And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. 26 That very day Abraham and his son Ishmael were circumcised. 27 And all the men of his house, those born in the house and those bought with money from a foreigner, were circumcised with him.

18  And the LORD appeared to him by the oaks [1] of Mamre, as he sat at the door of his tent in the heat of the day. [2] He lifted up his eyes and looked, and behold, three men were standing in front of him. When he saw them, he ran from the tent door to meet them and bowed himself to the earth [3] and said, “O Lord, [2] if I have found favor in your sight, do not pass by your servant. 4 Let a little water be brought, and wash your feet, and rest yourselves under the tree, 5 while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.” 6 And Abraham went quickly into the tent to Sarah and said, “Quick! Three seahs [1] of fine flour! Knead it, and make cakes.” 7 And Abraham ran to the herd and took a calf, tender and good, and gave it to a young man, who prepared it quickly. 8 Then he took curds and milk and the calf that he had prepared, and set it before them. And he stood by them under the tree while they ate.

INFANT BAPTISM

Though infant baptism has been the majority practice of historic Christianity, its propriety has been solemnly challenged by godly Christians of various denominations. The question surrounding infant baptism rests upon several concerns. The New Testament neither explicitly commands infants to be baptized nor explicitly prohibits them from being baptized. The debate centers on questions surrounding the meaning of baptism and the degree of continuity between the Old Covenant and New Covenant.

The most crucial objection from those who oppose infant baptism is that the sacrament of baptism belongs to members of the church and the church is a company of believers. Since infants are incapable of exercising faith, they ought not to be baptized. It is also stressed that of the baptisms recorded in the New Testament there are no specific references to infants. A further objection is that the Old Covenant, though not conveying salvation via biological blood lines, nevertheless did involve an ethnic emphasis on the nation of Israel. The covenant was passed through family and national ties. In the New Testament the covenant is more inclusive, allowing Gentiles into the community of faith. This point of discontinuity makes a difference between circumcision and baptism.

On the other hand, those who favor infant baptism stress its parallels with circumcision. Though baptism and circumcision are not identical, they have crucial points in common. Both are signs of the covenant, and both are signs of faith. In the case of Abraham, he came to faith as an adult. He made a profession of faith before he was circumcised. He had faith before he received the sign of that faith. Abraham’s son Isaac, on the other hand, received the sign of his faith before he had the faith that the sign signified (as was the case with all future children of the covenant).

The crucial point is that in the Old Testament, God ordered that a sign of faith be given before faith was present. Since that was clearly the case, it is erroneous to argue in principle that it is wrong to administer a sign of faith before faith is present.

It is also important to notice that the narrative record of baptisms in the New Testament are of adults who were previously unbelievers. They were first generation Christians. Again, it has always been the rule that adult converts (who were not children of believers at the time of their infancy) must first make a profession of faith before receiving baptism, which is the sign of their faith.

About one fourth of the baptisms mentioned in the New Testament indicate that entire households were baptized. This strongly suggests, though it does not prove, that infants were included among those baptized. Since the New Testament does not explicitly exclude infants from the covenant sign (and they had been included for thousands of years while the covenant sign was circumcision), it would naturally be assumed in the early church that infants were to be given the sign of the covenant.

History bears witness to this assumption. The first direct mention of infant baptism is around the middle of the second century A.D. What is noteworthy about this reference is that it assumes infant baptism to be the universal practice of the church. If infant baptism were not the practice of the first-century church, how and why did this departure from orthodoxy happen so fast and so pervasively? Not only was the spread rapid and universal, the extant literature from that time does not reflect any controversy concerning the issue.

In general, the New Covenant is more inclusive than the Old Covenant. Yet those who dispute the validity of infant baptism make it less inclusive with respect to children, despite the absence of any biblical prohibition against infant baptism.

[9] They said to him, “Where is Sarah your wife?” And he said, “She is in the tent.” [10] The LORD said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him. [11] Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah. 12 So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” 13 The LORD said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’ [14] Is anything too hard [2] for the LORD? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.” [15] But Sarah denied it, [3] saying, “I did not laugh,” for she was afraid. He said, “No, but you did laugh.”

[16] Then the men set out from there, and they looked down toward Sodom. And Abraham went with them to set them on their way. [17] The LORD said, “Shall I hide from Abraham what I am about to do, 18 seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? [19] For I have chosen [4] him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him.” [20] Then the LORD said, “Because the outcry against Sodom and Gomorrah is great and their sin is very grave, [21] I will go down to see whether they have done altogether [5] according to the outcry that has come to me. And if not, I will know.”

ABRAHAM INTERCEDES FOR SODOM

22 So the men turned from there and went toward Sodom, but Abraham still stood before the LORD. [23] Then Abraham drew near and said, “Will you indeed sweep away the righteous with the wicked? 24 Suppose there are fifty righteous within the city. Will you then sweep away the place and not spare it for the fifty righteous who are in it? 25 Far be it from you to do such a thing, to put the righteous to death with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?” 26 And the LORD said, “If I find at Sodom fifty righteous in the city, I will spare the whole place for their sake.”

27 Abraham answered and said, “Behold, I have undertaken to speak to the Lord, I who am but dust and ashes. 28 Suppose five of the fifty righteous are lacking. Will you destroy the whole city for lack of five?” And he said, “I will not destroy it if I find forty-five there.” 29 Again he spoke to him and said, “Suppose forty are found there.” He answered, “For the sake of forty I will not do it.” 30 Then he said, “Oh let not the Lord be angry, and I will speak. Suppose thirty are found there.” He answered, “I will not do it, if I find thirty there.” 31 He said, “Behold, I have undertaken to speak to the Lord. Suppose twenty are found there.” He answered, “For the sake of twenty I will not destroy it.” [32] Then he said, “Oh let not the Lord be angry, and I will speak again but this once. Suppose ten are found there.” He answered, “For the sake of ten I will not destroy it.” 33 And the LORD went his way, when he had finished speaking to Abraham, and Abraham returned to his place.

GOD RESCUES LOT

19  The two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed himself with his face to the earth 2 and said, “My lords, please turn aside to your servant’s house and spend the night and wash your feet. Then you may rise up early and go on your way.” They said, “No; we will spend the night in the town square.” 3 But he pressed them strongly; so they turned aside to him and entered his house. And he made them a feast and baked unleavened bread, and they ate.

[4] But before they lay down, the men of the city, the men of Sodom, both young and old, all the people to the last man, surrounded the house. 5 And they called to Lot, “Where are the men who came to you tonight? Bring them out to us, that we may know them.” 6 Lot went out to the men at the entrance, shut the door after him, [7] and said, “I beg you, my brothers, do not act so wickedly. [8] Behold, I have two daughters who have not known any man. Let me bring them out to you, and do to them as you please. Only do nothing to these men, for they have come under the shelter of my roof.” 9 But they said, “Stand back!” And they said, “This fellow came to sojourn, and he has become the judge! Now we will deal worse with you than with them.” Then they pressed hard against the man Lot, and drew near to break the door down. [10] But the men reached out their hands and brought Lot into the house with them and shut the door. 11 And they struck with blindness the men who were at the entrance of the house, both small and great, so that they wore themselves out groping for the door.

12 Then the men said to Lot, “Have you anyone else here? Sons-in-law, sons, daughters, or anyone you have in the city, bring them out of the place. 13 For we are about to destroy this place, because the outcry against its people has become great before the LORD, and the LORD has sent us to destroy it.” 14 So Lot went out and said to his sons-in-law, who were to marry his daughters, “Up! Get out of this place, for the LORD is about to destroy the city.” But he seemed to his sons-in-law to be jesting.

[15] As morning dawned, the angels urged Lot, saying, “Up! Take your wife and your two daughters who are here, lest you be swept away in the punishment of the city.” [16] But he lingered. So the men seized him and his wife and his two daughters by the hand, the LORD being merciful to him, and they brought him out and set him outside the city. 17 And as they brought them out, one said, “Escape for your life. Do not look back or stop anywhere in the valley. Escape to the hills, lest you be swept away.” 18 And Lot said to them, “Oh, no, my lords. 19 Behold, your servant has found favor in your sight, and you have shown me great kindness in saving my life. But I cannot escape to the hills, lest the disaster overtake me and I die. 20 Behold, this city is near enough to flee to, and it is a little one. Let me escape there—is it not a little one?—and my life will be saved!” 21 He said to him, “Behold, I grant you this favor also, that I will not overthrow the city of which you have spoken. 22 Escape there quickly, for I can do nothing till you arrive there.” Therefore the name of the city was called Zoar. [1]

GOD DESTROYS SODOM

23 The sun had risen on the earth when Lot came to Zoar. [24] Then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven. 25 And he overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. [26] But Lot’s wife, behind him, looked back, and she became a pillar of salt.

27 And Abraham went early in the morning to the place where he had stood before the LORD. 28 And he looked down toward Sodom and Gomorrah and toward all the land of the valley, and he looked and, behold, the smoke of the land went up like the smoke of a furnace.

[29] So it was that, when God destroyed the cities of the valley, God remembered Abraham and sent Lot out of the midst of the overthrow when he overthrew the cities in which Lot had lived.

LOT AND HIS DAUGHTERS

[30] Now Lot went up out of Zoar and lived in the hills with his two daughters, for he was afraid to live in Zoar. So he lived in a cave with his two daughters. [31] And the firstborn said to the younger, “Our father is old, and there is not a man on earth to come in to us after the manner of all the earth. [32] Come, let us make our father drink wine, and we will lie with him, that we may preserve offspring from our father.” 33 So they made their father drink wine that night. And the firstborn went in and lay with her father. He did not know when she lay down or when she arose.

34 The next day, the firstborn said to the younger, “Behold, I lay last night with my father. Let us make him drink wine tonight also. Then you go in and lie with him, that we may preserve offspring from our father.” 35 So they made their father drink wine that night also. And the younger arose and lay with him, and he did not know when she lay down or when she arose. 36 Thus both the daughters of Lot became pregnant by their father. [37] The firstborn bore a son and called his name Moab. [1] He is the father of the Moabites to this day. [38] The younger also bore a son and called his name Ben-ammi. [2] He is the father of the Ammonites to this day.

ABRAHAM AND ABIMELECH

20  From there Abraham journeyed toward the territory of the Negeb and lived between Kadesh and Shur; and he sojourned in Gerar. [2] And Abraham said of Sarah his wife, “She is my sister.” And Abimelech king of Gerar sent and took Sarah. [3] But God came to Abimelech in a dream by night and said to him, “Behold, you are a dead man because of the woman whom you have taken, for she is a man’s wife.” [4] Now Abimelech had not approached her. So he said, “Lord, will you kill an innocent people? [5] Did he not himself say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ In the integrity of my heart and the innocence of my hands I have done this.” 6 Then God said to him in the dream, “Yes, I know that you have done this in the integrity of your heart, and it was I who kept you from sinning against me. Therefore I did not let you touch her. [7] Now then, return the man’s wife, for he is a prophet, so that he will pray for you, and you shall live. But if you do not return her, know that you shall surely die, you and all who are yours.”

8 So Abimelech rose early in the morning and called all his servants and told them all these things. And the men were very much afraid. [9] Then Abimelech called Abraham and said to him, “What have you done to us? And how have I sinned against you, that you have brought on me and my kingdom a great sin? You have done to me things that ought not to be done.” 10 And Abimelech said to Abraham, “What did you see, that you did this thing?” [11] Abraham said, “I did it because I thought, ‘There is no fear of God at all in this place, and they will kill me because of my wife.’ [12] Besides, she is indeed my sister, the daughter of my father though not the daughter of my mother, and she became my wife. 13 And when God caused me to wander from my father’s house, I said to her, ‘This is the kindness you must do me: at every place to which we come, say of me, “He is my brother.”’”

[14] Then Abimelech took sheep and oxen, and male servants and female servants, and gave them to Abraham, and returned Sarah his wife to him. 15 And Abimelech said, “Behold, my land is before you; dwell where it pleases you.” [16] To Sarah he said, “Behold, I have given your brother a thousand pieces of silver. It is a sign of your innocence in the eyes of all [1] who are with you, and before everyone you are vindicated.” [17] Then Abraham prayed to God, and God healed Abimelech, and also healed his wife and female slaves so that they bore children. 18 For the LORD had closed all the wombs of the house of Abimelech because of Sarah, Abraham’s wife.

THE BIRTH OF ISAAC

21  The LORD visited Sarah as he had said, and the LORD did to Sarah as he had promised. [2] And Sarah conceived and bore Abraham a son in his old age at the time of which God had spoken to him. [3] Abraham called the name of his son who was born to him, whom Sarah bore him, Isaac. [2] [4] And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. 5 Abraham was a hundred years old when his son Isaac was born to him. [6] And Sarah said, “God has made laughter for me; everyone who hears will laugh over me.” 7 And she said, “Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”

GOD PROTECTS HAGAR AND ISHMAEL

[8] And the child grew and was weaned. And Abraham made a great feast on the day that Isaac was weaned. [9] But Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, laughing. [3] [10] So she said to Abraham, “Cast out this slave woman with her son, for the son of this slave woman shall not be heir with my son Isaac.” [11] And the thing was very displeasing to Abraham on account of his son. [12] But God said to Abraham, “Be not displeased because of the boy and because of your slave woman. Whatever Sarah says to you, do as she tells you, for through Isaac shall your offspring be named. [13] And I will make a nation of the son of the slave woman also, because he is your offspring.” 14 So Abraham rose early in the morning and took bread and a skin of water and gave it to Hagar, putting it on her shoulder, along with the child, and sent her away. And she departed and wandered in the wilderness of Beersheba.

15 When the water in the skin was gone, she put the child under one of the bushes. 16 Then she went and sat down opposite him a good way off, about the distance of a bowshot, for she said, “Let me not look on the death of the child.” And as she sat opposite him, she lifted up her voice and wept. 17 And God heard the voice of the boy, and the angel of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for God has heard the voice of the boy where he is. 18 Up! Lift up the boy, and hold him fast with your hand, for I will make him into a great nation.” 19 Then God opened her eyes, and she saw a well of water. And she went and filled the skin with water and gave the boy a drink. 20 And God was with the boy, and he grew up. He lived in the wilderness and became an expert with the bow. [21] He lived in the wilderness of Paran, and his mother took a wife for him from the land of Egypt.

A TREATY WITH ABIMELECH

[22] At that time Abimelech and Phicol the commander of his army said to Abraham, “God is with you in all that you do. [23] Now therefore swear to me here by God that you will not deal falsely with me or with my descendants or with my posterity, but as I have dealt kindly with you, so you will deal with me and with the land where you have sojourned.” 24 And Abraham said, “I will swear.”

25 When Abraham reproved Abimelech about a well of water that Abimelech’s servants had seized, 26 Abimelech said, “I do not know who has done this thing; you did not tell me, and I have not heard of it until today.” 27 So Abraham took sheep and oxen and gave them to Abimelech, and the two men made a covenant. 28 Abraham set seven ewe lambs of the flock apart. 29 And Abimelech said to Abraham, “What is the meaning of these seven ewe lambs that you have set apart?” [30] He said, “These seven ewe lambs you will take from my hand, that this [1] may be a witness for me that I dug this well.” [31] Therefore that place was called Beersheba, [2] because there both of them swore an oath. 32 So they made a covenant at Beersheba. Then Abimelech and Phicol the commander of his army rose up and returned to the land of the Philistines. [33] Abraham planted a tamarisk tree in Beersheba and called there on the name of the LORD, the Everlasting God. [34] And Abraham sojourned many days in the land of the Philistines.

THE SACRIFICE OF ISAAC

22  After these things God tested Abraham and said to him, “Abraham!” And he said, “Here I am.” [2] He said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.” [3] So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, and his son Isaac. And he cut the wood for the burnt offering and arose and went to the place of which God had told him. 4 On the third day Abraham lifted up his eyes and saw the place from afar. 5 Then Abraham said to his young men, “Stay here with the donkey; I and the boy [1] will go over there and worship and come again to you.” 6 And Abraham took the wood of the burnt offering and laid it on Isaac his son. And he took in his hand the fire and the knife. So they went both of them together. 7 And Isaac said to his father Abraham, “My father!” And he said, “Here I am, my son.” He said, “Behold, the fire and the wood, but where is the lamb for a burnt offering?” [8] Abraham said, “God will provide for himself the lamb for a burnt offering, my son.” So they went both of them together.

9 When they came to the place of which God had told him, Abraham built the altar there and laid the wood in order and bound Isaac his son and laid him on the altar, on top of the wood. 10 Then Abraham reached out his hand and took the knife to slaughter his son. [11] But the angel of the LORD called to him from heaven and said, “Abraham, Abraham!” And he said, “Here I am.” [12] He said, “Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me.” [13] And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns. And Abraham went and took the ram and offered it up as a burnt offering instead of his son. [14] So Abraham called the name of that place, “The LORD will provide”; [2] as it is said to this day, “On the mount of the LORD it shall be provided.” [3]

15 And the angel of the LORD called to Abraham a second time from heaven [16] and said, “By myself I have sworn, declares the LORD, because you have done this and have not withheld your son, your only son, [17] I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his [4] enemies, [18] and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.” 19 So Abraham returned to his young men, and they arose and went together to Beersheba. And Abraham lived at Beersheba.

[20] Now after these things it was told to Abraham, “Behold, Milcah also has borne children to your brother Nahor: 21 Uz his firstborn, Buz his brother, Kemuel the father of Aram, 22 Chesed, Hazo, Pildash, Jidlaph, and Bethuel.” [23] (Bethuel fathered Rebekah.) These eight Milcah bore to Nahor, Abraham’s brother. 24 Moreover, his concubine, whose name was Reumah, bore Tebah, Gaham, Tahash, and Maacah.

SARAH’S DEATH AND BURIAL

23  Sarah lived 127 years; these were the years of the life of Sarah. 2 And Sarah died at Kiriath-arba (that is, Hebron) in the land of Canaan, and Abraham went in to mourn for Sarah and to weep for her. [3] And Abraham rose up from before his dead and said to the Hittites, [1] [4] “I am a sojourner and foreigner among you; give me property among you for a burying place, that I may bury my dead out of my sight.” 5 The Hittites answered Abraham, [6] “Hear us, my lord; you are a prince of God [2] among us. Bury your dead in the choicest of our tombs. None of us will withhold from you his tomb to hinder you from burying your dead.” 7 Abraham rose and bowed to the Hittites, the people of the land. 8 And he said to them, “If you are willing that I should bury my dead out of my sight, hear me and entreat for me Ephron the son of Zohar, 9 that he may give me the cave of Machpelah, which he owns; it is at the end of his field. For the full price let him give it to me in your presence as property for a burying place.”

[10] Now Ephron was sitting among the Hittites, and Ephron the Hittite answered Abraham in the hearing of the Hittites, of all who went in at the gate of his city, [11] “No, my lord, hear me: I give you the field, and I give you the cave that is in it. In the sight of the sons of my people I give it to you. Bury your dead.” 12 Then Abraham bowed down before the people of the land. 13 And he said to Ephron in the hearing of the people of the land, “But if you will, hear me: I give the price of the field. Accept it from me, that I may bury my dead there.” 14 Ephron answered Abraham, [15] “My lord, listen to me: a piece of land worth four hundred shekels [3] of silver, what is that between you and me? Bury your dead.” [16] Abraham listened to Ephron, and Abraham weighed out for Ephron the silver that he had named in the hearing of the Hittites, four hundred shekels of silver, according to the weights current among the merchants.

17 So the field of Ephron in Machpelah, which was to the east of Mamre, the field with the cave that was in it and all the trees that were in the field, throughout its whole area, was made over 18 to Abraham as a possession in the presence of the Hittites, before all who went in at the gate of his city. [19] After this, Abraham buried Sarah his wife in the cave of the field of Machpelah east of Mamre (that is, Hebron) in the land of Canaan. 20 The field and the cave that is in it were made over to Abraham as property for a burying place by the Hittites.

ISAAC AND REBEKAH

24  Now Abraham was old, well advanced in years. And the LORD had blessed Abraham in all things. [2] And Abraham said to his servant, the oldest of his household, who had charge of all that he had, “Put your hand under my thigh, [3] that I may make you swear by the LORD, the God of heaven and God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell, 4 but will go to my country and to my kindred, and take a wife for my son Isaac.” 5 The servant said to him, “Perhaps the woman may not be willing to follow me to this land. Must I then take your son back to the land from which you came?” [6] Abraham said to him, “See to it that you do not take my son back there. [7] The LORD, the God of heaven, who took me from my father’s house and from the land of my kindred, and who spoke to me and swore to me, ‘To your offspring I will give this land,’ he will send his angel before you, and you shall take a wife for my son from there. 8 But if the woman is not willing to follow you, then you will be free from this oath of mine; only you must not take my son back there.” 9 So the servant put his hand under the thigh of Abraham his master and swore to him concerning this matter.

10 Then the servant took ten of his master’s camels and departed, taking all sorts of choice gifts from his master; and he arose and went to Mesopotamia [1] to the city of Nahor. 11 And he made the camels kneel down outside the city by the well of water at the time of evening, the time when women go out to draw water. [12] And he said, “O LORD, God of my master Abraham, please grant me success today and show steadfast love to my master Abraham. 13 Behold, I am standing by the spring of water, and the daughters of the men of the city are coming out to draw water. [14] Let the young woman to whom I shall say, ‘Please let down your jar that I may drink,’ and who shall say, ‘Drink, and I will water your camels’—let her be the one whom you have appointed for your servant Isaac. By this [2] I shall know that you have shown steadfast love to my master.”

[15] Before he had finished speaking, behold, Rebekah, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham’s brother, came out with her water jar on her shoulder. [16] The young woman was very attractive in appearance, a maiden [3] whom no man had known. She went down to the spring and filled her jar and came up. 17 Then the servant ran to meet her and said, “Please give me a little water to drink from your jar.” 18 She said, “Drink, my lord.” And she quickly let down her jar upon her hand and gave him a drink. 19 When she had finished giving him a drink, she said, “I will draw water for your camels also, until they have finished drinking.” 20 So she quickly emptied her jar into the trough and ran again to the well to draw water, and she drew for all his camels. 21 The man gazed at her in silence to learn whether the LORD had prospered his journey or not.

22 When the camels had finished drinking, the man took a gold ring weighing a half shekel, [4] and two bracelets for her arms weighing ten gold shekels, 23 and said, “Please tell me whose daughter you are. Is there room in your father’s house for us to spend the night?” 24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” 25 She added, “We have plenty of both straw and fodder, and room to spend the night.” 26 The man bowed his head and worshiped the LORD [27] and said, “Blessed be the LORD, the God of my master Abraham, who has not forsaken his steadfast love and his faithfulness toward my master. As for me, the LORD has led me in the way to the house of my master’s kinsmen.” 28 Then the young woman ran and told her mother’s household about these things.

[29] Rebekah had a brother whose name was Laban. Laban ran out toward the man, to the spring. 30 As soon as he saw the ring and the bracelets on his sister’s arms, and heard the words of Rebekah his sister, “Thus the man spoke to me,” he went to the man. And behold, he was standing by the camels at the spring. 31 He said, “Come in, O blessed of the LORD. Why do you stand outside? For I have prepared the house and a place for the camels.” 32 So the man came to the house and unharnessed the camels, and gave straw and fodder to the camels, and there was water to wash his feet and the feet of the men who were with him. [33] Then food was set before him to eat. But he said, “I will not eat until I have said what I have to say.” He said, “Speak on.”

34 So he said, “I am Abraham’s servant. 35 The LORD has greatly blessed my master, and he has become great. He has given him flocks and herds, silver and gold, male servants and female servants, camels and donkeys. [36] And Sarah my master’s wife bore a son to my master when she was old, and to him he has given all that he has. 37 My master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell, 38 but you shall go to my father’s house and to my clan and take a wife for my son.’ 39 I said to my master, ‘Perhaps the woman will not follow me.’ 40 But he said to me, ‘The LORD, before whom I have walked, will send his angel with you and prosper your way. You shall take a wife for my son from my clan and from my father’s house. 41 Then you will be free from my oath, when you come to my clan. And if they will not give her to you, you will be free from my oath.’

42 “I came today to the spring and said, ‘O LORD, the God of my master Abraham, if now you are prospering the way that I go, 43 behold, I am standing by the spring of water. Let the virgin who comes out to draw water, to whom I shall say, “Please give me a little water from your jar to drink,” 44 and who will say to me, “Drink, and I will draw for your camels also,” let her be the woman whom the LORD has appointed for my master’s son.’

45 “Before I had finished speaking in my heart, behold, Rebekah came out with her water jar on her shoulder, and she went down to the spring and drew water. I said to her, ‘Please let me drink.’ 46 She quickly let down her jar from her shoulder and said, ‘Drink, and I will give your camels drink also.’ So I drank, and she gave the camels drink also. 47 Then I asked her, ‘Whose daughter are you?’ She said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ So I put the ring on her nose and the bracelets on her arms. 48 Then I bowed my head and worshiped the LORD and blessed the LORD, the God of my master Abraham, who had led me by the right way [1] to take the daughter of my master’s kinsman for his son. 49 Now then, if you are going to show steadfast love and faithfulness to my master, tell me; and if not, tell me, that I may turn to the right hand or to the left.”

[50] Then Laban and Bethuel answered and said, “The thing has come from the LORD; we cannot speak to you bad or good. 51 Behold, Rebekah is before you; take her and go, and let her be the wife of your master’s son, as the LORD has spoken.”

52 When Abraham’s servant heard their words, he bowed himself to the earth before the LORD. 53 And the servant brought out jewelry of silver and of gold, and garments, and gave them to Rebekah. He also gave to her brother and to her mother costly ornaments. 54 And he and the men who were with him ate and drank, and they spent the night there. When they arose in the morning, he said, “Send me away to my master.” 55 Her brother and her mother said, “Let the young woman remain with us a while, at least ten days; after that she may go.” 56 But he said to them, “Do not delay me, since the LORD has prospered my way. Send me away that I may go to my master.” 57 They said, “Let us call the young woman and ask her.” 58 And they called Rebekah and said to her, “Will you go with this man?” She said, “I will go.” 59 So they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men. [60] And they blessed Rebekah and said to her,

“Our sister, may you become

thousands of ten thousands,

and may your offspring possess

the gate of those who hate him!” [1]

61 Then Rebekah and her young women arose and rode on the camels and followed the man. Thus the servant took Rebekah and went his way.

62 Now Isaac had returned from Beer-lahai-roi and was dwelling in the Negeb. 63 And Isaac went out to meditate in the field toward evening. And he lifted up his eyes and saw, and behold, there were camels coming. [64] And Rebekah lifted up her eyes, and when she saw Isaac, she dismounted from the camel [65] and said to the servant, “Who is that man, walking in the field to meet us?” The servant said, “It is my master.” So she took her veil and covered herself. [66] And the servant told Isaac all the things that he had done. [67] Then Isaac brought her into the tent of Sarah his mother and took Rebekah, and she became his wife, and he loved her. So Isaac was comforted after his mother’s death.

ABRAHAM’S DEATH AND HIS DESCENDANTS

25  Abraham took another wife, whose name was Keturah. [2] She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 3 Jokshan fathered Sheba and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim. 4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah. [5] Abraham gave all he had to Isaac. [6] But to the sons of his concubines Abraham gave gifts, and while he was still living he sent them away from his son Isaac, eastward to the east country.

7 These are the days of the years of Abraham’s life, 175 years. [8] Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people. [9] Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, east of Mamre, 10 the field that Abraham purchased from the Hittites. There Abraham was buried, with Sarah his wife. 11 After the death of Abraham, God blessed Isaac his son. And Isaac settled at Beer-lahai-roi.

[12] These are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s servant, bore to Abraham. [13] These are the names of the sons of Ishmael, named in the order of their birth: Nebaioth, the firstborn of Ishmael; and Kedar, Adbeel, Mibsam, 14 Mishma, Dumah, Massa, 15 Hadad, Tema, Jetur, Naphish, and Kedemah. [16] These are the sons of Ishmael and these are their names, by their villages and by their encampments, twelve princes according to their tribes. 17 (These are the years of the life of Ishmael: 137 years. He breathed his last and died, and was gathered to his people.) [18] They settled from Havilah to Shur, which is opposite Egypt in the direction of Assyria. He settled [2] over against all his kinsmen.

THE BIRTH OF ESAU AND JACOB

[19] These are the generations of Isaac, Abraham’s son: Abraham fathered Isaac, [20] and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan-aram, the sister of Laban the Aramean, to be his wife. [21] And Isaac prayed to the LORD for his wife, because she was barren. And the LORD granted his prayer, and Rebekah his wife conceived. 22 The children struggled together within her, and she said, “If it is thus, why is this happening to me?” [1] So she went to inquire of the LORD. [23] And the LORD said to her,

“Two nations are in your womb,

and two peoples from within you [2] shall be divided;

the one shall be stronger than the other,

the older shall serve the younger.”

24 When her days to give birth were completed, behold, there were twins in her womb. [25] The first came out red, all his body like a hairy cloak, so they called his name Esau. [26] Afterward his brother came out with his hand holding Esau’s heel, so his name was called Jacob. [3] Isaac was sixty years old when she bore them.

[27] When the boys grew up, Esau was a skillful hunter, a man of the field, while Jacob was a quiet man, dwelling in tents. [28] Isaac loved Esau because he ate of his game, but Rebekah loved Jacob.

ESAU SELLS HIS BIRTHRIGHT

29 Once when Jacob was cooking stew, Esau came in from the field, and he was exhausted. [30] And Esau said to Jacob, “Let me eat some of that red stew, for I am exhausted!” (Therefore his name was called Edom. [4]) [31] Jacob said, “Sell me your birthright now.” 32 Esau said, “I am about to die; of what use is a birthright to me?” 33 Jacob said, “Swear to me now.” So he swore to him and sold his birthright to Jacob. [34] Then Jacob gave Esau bread and lentil stew, and he ate and drank and rose and went his way. Thus Esau despised his birthright.

GOD’S PROMISE TO ISAAC

26  Now there was a famine in the land, besides the former famine that was in the days of Abraham. And Isaac went to Gerar to Abimelech king of the Philistines. [2] And the LORD appeared to him and said, “Do not go down to Egypt; dwell in the land of which I shall tell you. [3] Sojourn in this land, and I will be with you and will bless you, for to you and to your offspring I will give all these lands, and I will establish the oath that I swore to Abraham your father. [4] I will multiply your offspring as the stars of heaven and will give to your offspring all these lands. And in your offspring all the nations of the earth shall be blessed, [5] because Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws.”

ISAAC AND ABIMELECH

[6] So Isaac settled in Gerar. [7] When the men of the place asked him about his wife, he said, “She is my sister,” for he feared to say, “My wife,” thinking, “lest the men of the place should kill me because of Rebekah,” because she was attractive in appearance. [8] When he had been there a long time, Abimelech king of the Philistines looked out of a window and saw Isaac laughing with [1] Rebekah his wife. [9] So Abimelech called Isaac and said, “Behold, she is your wife. How then could you say, ‘She is my sister’?” Isaac said to him, “Because I thought, ‘Lest I die because of her.’” [10] Abimelech said, “What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt upon us.” 11 So Abimelech warned all the people, saying, “Whoever touches this man or his wife shall surely be put to death.”

[12] And Isaac sowed in that land and reaped in the same year a hundredfold. The LORD blessed him, 13 and the man became rich, and gained more and more until he became very wealthy. 14 He had possessions of flocks and herds and many servants, so that the Philistines envied him. [15] (Now the Philistines had stopped and filled with earth all the wells that his father’s servants had dug in the days of Abraham his father.) [16] And Abimelech said to Isaac, “Go away from us, for you are much mightier than we.”

[17] So Isaac departed from there and encamped in the Valley of Gerar and settled there. 18 And Isaac dug again the wells of water that had been dug in the days of Abraham his father, which the Philistines had stopped after the death of Abraham. And he gave them the names that his father had given them. 19 But when Isaac’s servants dug in the valley and found there a well of spring water, 20 the herdsmen of Gerar quarreled with Isaac’s herdsmen, saying, “The water is ours.” So he called the name of the well Esek, [1] because they contended with him. [21] Then they dug another well, and they quarreled over that also, so he called its name Sitnah. [2] [22] And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, [3] saying, “For now the LORD has made room for us, and we shall be fruitful in the land.”

[23] From there he went up to Beersheba. [24] And the LORD appeared to him the same night and said, “I am the God of Abraham your father. Fear not, for I am with you and will bless you and multiply your offspring for my servant Abraham’s sake.” [25] So he built an altar there and called upon the name of the LORD and pitched his tent there. And there Isaac’s servants dug a well.

[26] When Abimelech went to him from Gerar with Ahuzzath his adviser and Phicol the commander of his army, 27 Isaac said to them, “Why have you come to me, seeing that you hate me and have sent me away from you?” [28] They said, “We see plainly that the LORD has been with you. So we said, let there be a sworn pact between us, between you and us, and let us make a covenant with you, 29 that you will do us no harm, just as we have not touched you and have done to you nothing but good and have sent you away in peace. You are now the blessed of the LORD.” 30 So he made them a feast, and they ate and drank. 31 In the morning they rose early and exchanged oaths. And Isaac sent them on their way, and they departed from him in peace. 32 That same day Isaac’s servants came and told him about the well that they had dug and said to him, “We have found water.” [33] He called it Shibah; [4] therefore the name of the city is Beersheba to this day.

[34] When Esau was forty years old, he took Judith the daughter of Beeri the Hittite to be his wife, and Basemath the daughter of Elon the Hittite, [35] and they made life bitter [5] for Isaac and Rebekah.

ISAAC BLESSES JACOB

27  When Isaac was old and his eyes were dim so that he could not see, he called Esau his older son and said to him, “My son”; and he answered, “Here I am.” 2 He said, “Behold, I am old; I do not know the day of my death. 3 Now then, take your weapons, your quiver and your bow, and go out to the field and hunt game for me, [4] and prepare for me delicious food, such as I love, and bring it to me so that I may eat, that my soul may bless you before I die.”

[5] Now Rebekah was listening when Isaac spoke to his son Esau. So when Esau went to the field to hunt for game and bring it, 6 Rebekah said to her son Jacob, “I heard your father speak to your brother Esau, [7] ‘Bring me game and prepare for me delicious food, that I may eat it and bless you before the LORD before I die.’ 8 Now therefore, my son, obey my voice as I command you. 9 Go to the flock and bring me two good young goats, so that I may prepare from them delicious food for your father, such as he loves. 10 And you shall bring it to your father to eat, so that he may bless you before he dies.” [11] But Jacob said to Rebekah his mother, “Behold, my brother Esau is a hairy man, and I am a smooth man. [12] Perhaps my father will feel me, and I shall seem to be mocking him and bring a curse upon myself and not a blessing.” [13] His mother said to him, “Let your curse be on me, my son; only obey my voice, and go, bring them to me.”

14 So he went and took them and brought them to his mother, and his mother prepared delicious food, such as his father loved. [15] Then Rebekah took the best garments of Esau her older son, which were with her in the house, and put them on Jacob her younger son. 16 And the skins of the young goats she put on his hands and on the smooth part of his neck. 17 And she put the delicious food and the bread, which she had prepared, into the hand of her son Jacob.

[18] So he went in to his father and said, “My father.” And he said, “Here I am. Who are you, my son?” 19 Jacob said to his father, “I am Esau your firstborn. I have done as you told me; now sit up and eat of my game, that your soul may bless me.” [20] But Isaac said to his son, “How is it that you have found it so quickly, my son?” He answered, “Because the LORD your God granted me success.” 21 Then Isaac said to Jacob, “Please come near, that I may feel you, my son, to know whether you are really my son Esau or not.” 22 So Jacob went near to Isaac his father, who felt him and said, “The voice is Jacob’s voice, but the hands are the hands of Esau.” 23 And he did not recognize him, because his hands were hairy like his brother Esau’s hands. So he blessed him. 24 He said, “Are you really my son Esau?” He answered, “I am.” 25 Then he said, “Bring it near to me, that I may eat of my son’s game and bless you.” So he brought it near to him, and he ate; and he brought him wine, and he drank.

[26] Then his father Isaac said to him, “Come near and kiss me, my son.” 27 So he came near and kissed him. And Isaac smelled the smell of his garments and blessed him and said,

“See, the smell of my son

is as the smell of a field that the LORD has blessed!

[28] May God give you of the dew of heaven

and of the fatness of the earth

and plenty of grain and wine.

[29] Let peoples serve you,

and nations bow down to you.

Be lord over your brothers,

and may your mother’s sons bow down to you.

Cursed be everyone who curses you,

and blessed be everyone who blesses you!”

30 As soon as Isaac had finished blessing Jacob, when Jacob had scarcely gone out from the presence of Isaac his father, Esau his brother came in from his hunting. 31 He also prepared delicious food and brought it to his father. And he said to his father, “Let my father arise and eat of his son’s game, that you may bless me.” 32 His father Isaac said to him, “Who are you?” He answered, “I am your son, your firstborn, Esau.” 33 Then Isaac trembled very violently and said, “Who was it then that hunted game and brought it to me, and I ate it all before you came, and I have blessed him? Yes, and he shall be blessed.” [34] As soon as Esau heard the words of his father, he cried out with an exceedingly great and bitter cry and said to his father, “Bless me, even me also, O my father!” 35 But he said, “Your brother came deceitfully, and he has taken away your blessing.” [36] Esau said, “Is he not rightly named Jacob? [1] For he has cheated me these two times. He took away my birthright, and behold, now he has taken away my blessing.” Then he said, “Have you not reserved a blessing for me?” [37] Isaac answered and said to Esau, “Behold, I have made him lord over you, and all his brothers I have given to him for servants, and with grain and wine I have sustained him. What then can I do for you, my son?” 38 Esau said to his father, “Have you but one blessing, my father? Bless me, even me also, O my father.” And Esau lifted up his voice and wept.

[39] Then Isaac his father answered and said to him:

“Behold, away from [2] the fatness of the earth shall your dwelling be,

and away from [3] the dew of heaven on high.

[40] By your sword you shall live,

and you shall serve your brother;

but when you grow restless

you shall break his yoke from your neck.”

41 Now Esau hated Jacob because of the blessing with which his father had blessed him, and Esau said to himself, “The days of mourning for my father are approaching; then I will kill my brother Jacob.” 42 But the words of Esau her older son were told to Rebekah. So she sent and called Jacob her younger son and said to him, “Behold, your brother Esau comforts himself about you by planning to kill you. 43 Now therefore, my son, obey my voice. Arise, flee to Laban my brother in Haran 44 and stay with him a while, until your brother’s fury turns away— [45] until your brother’s anger turns away from you, and he forgets what you have done to him. Then I will send and bring you from there. Why should I be bereft of you both in one day?”

[46] Then Rebekah said to Isaac, “I loathe my life because of the Hittite women. [1] If Jacob marries one of the Hittite women like these, one of the women of the land, what good will my life be to me?”

JACOB SENT TO LABAN

28  Then Isaac called Jacob and blessed him and directed him, “You must not take a wife from the Canaanite women. [2] Arise, go to Paddan-aram to the house of Bethuel your mother’s father, and take as your wife from there one of the daughters of Laban your mother’s brother. [3] God Almighty [2] bless you and make you fruitful and multiply you, that you may become a company of peoples. [4] May he give the blessing of Abraham to you and to your offspring with you, that you may take possession of the land of your sojournings that God gave to Abraham!” 5 Thus Isaac sent Jacob away. And he went to Paddan-aram, to Laban, the son of Bethuel the Aramean, the brother of Rebekah, Jacob’s and Esau’s mother.

ESAU MARRIES AN ISHMAELITE

[6] Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan-aram to take a wife from there, and that as he blessed him he directed him, “You must not take a wife from the Canaanite women,” 7 and that Jacob had obeyed his father and his mother and gone to Paddan-aram. 8 So when Esau saw that the Canaanite women did not please Isaac his father, 9 Esau went to Ishmael and took as his wife, besides the wives he had, Mahalath the daughter of Ishmael, Abraham’s son, the sister of Nebaioth.

JACOB’S DREAM

[10] Jacob left Beersheba and went toward Haran. [11] And he came to a certain place and stayed there that night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place to sleep. [12] And he dreamed, and behold, there was a ladder [3] set up on the earth, and the top of it reached to heaven. And behold, the angels of God were ascending and descending on it! [13] And behold, the LORD stood above it [4] and said, “I am the LORD, the God of Abraham your father and the God of Isaac. The land on which you lie I will give to you and to your offspring. [14] Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed. [15] Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you.” 16 Then Jacob awoke from his sleep and said, “Surely the LORD is in this place, and I did not know it.” [17] And he was afraid and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven.”

[18] So early in the morning Jacob took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. 19 He called the name of that place Bethel, [1] but the name of the city was Luz at the first. [20] Then Jacob made a vow, saying, “If God will be with me and will keep me in this way that I go, and will give me bread to eat and clothing to wear, 21 so that I come again to my father’s house in peace, then the LORD shall be my God, [22] and this stone, which I have set up for a pillar, shall be God’s house. And of all that you give me I will give a full tenth to you.”

JACOB MARRIES LEAH AND RACHEL

29  Then Jacob went on his journey and came to the land of the people of the east. [2] As he looked, he saw a well in the field, and behold, three flocks of sheep lying beside it, for out of that well the flocks were watered. The stone on the well’s mouth was large, 3 and when all the flocks were gathered there, the shepherds would roll the stone from the mouth of the well and water the sheep, and put the stone back in its place over the mouth of the well.

[4] Jacob said to them, “My brothers, where do you come from?” They said, “We are from Haran.” 5 He said to them, “Do you know Laban the son of Nahor?” They said, “We know him.” 6 He said to them, “Is it well with him?” They said, “It is well; and see, Rachel his daughter is coming with the sheep!” 7 He said, “Behold, it is still high day; it is not time for the livestock to be gathered together. Water the sheep and go, pasture them.” 8 But they said, “We cannot until all the flocks are gathered together and the stone is rolled from the mouth of the well; then we water the sheep.”

9 While he was still speaking with them, Rachel came with her father’s sheep, for she was a shepherdess. [10] Now as soon as Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, Jacob came near and rolled the stone from the well’s mouth and watered the flock of Laban his mother’s brother. [11] Then Jacob kissed Rachel and wept aloud. 12 And Jacob told Rachel that he was her father’s kinsman, and that he was Rebekah’s son, and she ran and told her father.

13 As soon as Laban heard the news about Jacob, his sister’s son, he ran to meet him and embraced him and kissed him and brought him to his house. Jacob told Laban all these things, 14 and Laban said to him, “Surely you are my bone and my flesh!” And he stayed with him a month.

15 Then Laban said to Jacob, “Because you are my kinsman, should you therefore serve me for nothing? Tell me, what shall your wages be?” [16] Now Laban had two daughters. The name of the older was Leah, and the name of the younger was Rachel. 17 Leah’s eyes were weak, [1] but Rachel was beautiful in form and appearance. 18 Jacob loved Rachel. And he said, “I will serve you seven years for your younger daughter Rachel.” 19 Laban said, “It is better that I give her to you than that I should give her to any other man; stay with me.” 20 So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her.

21 Then Jacob said to Laban, “Give me my wife that I may go in to her, for my time is completed.” 22 So Laban gathered together all the people of the place and made a feast. [23] But in the evening he took his daughter Leah and brought her to Jacob, and he went in to her. 24 (Laban gave [2] his female servant Zilpah to his daughter Leah to be her servant.) [25] And in the morning, behold, it was Leah! And Jacob said to Laban, “What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?” [26] Laban said, “It is not so done in our country, to give the younger before the firstborn. [27] Complete the week of this one, and we will give you the other also in return for serving me another seven years.” 28 Jacob did so, and completed her week. Then Laban gave him his daughter Rachel to be his wife. 29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) 30 So Jacob went in to Rachel also, and he loved Rachel more than Leah, and served Laban for another seven years.

JACOB’S CHILDREN

[31] When the LORD saw that Leah was hated, he opened her womb, but Rachel was barren. 32 And Leah conceived and bore a son, and she called his name Reuben, [3] for she said, “Because the LORD has looked upon my affliction; for now my husband will love me.” 33 She conceived again and bore a son, and said, “Because the LORD has heard that I am hated, he has given me this son also.” And she called his name Simeon. [4] 34 Again she conceived and bore a son, and said, “Now this time my husband will be attached to me, because I have borne him three sons.” Therefore his name was called Levi. [5] [35] And she conceived again and bore a son, and said, “This time I will praise the LORD.” Therefore she called his name Judah. [6] Then she ceased bearing.

30  When Rachel saw that she bore Jacob no children, she envied her sister. She said to Jacob, “Give me children, or I shall die!” [2] Jacob’s anger was kindled against Rachel, and he said, “Am I in the place of God, who has withheld from you the fruit of the womb?” [3] Then she said, “Here is my servant Bilhah; go in to her, so that she may give birth on my behalf, [7] that even I may have children [8] through her.” 4 So she gave him her servant Bilhah as a wife, and Jacob went in to her. 5 And Bilhah conceived and bore Jacob a son. 6 Then Rachel said, “God has judged me, and has also heard my voice and given me a son.” Therefore she called his name Dan. [1] 7 Rachel’s servant Bilhah conceived again and bore Jacob a second son. 8 Then Rachel said, “With mighty wrestlings [2] I have wrestled with my sister and have prevailed.” So she called his name Naphtali. [3]

9 When Leah saw that she had ceased bearing children, she took her servant Zilpah and gave her to Jacob as a wife. 10 Then Leah’s servant Zilpah bore Jacob a son. 11 And Leah said, “Good fortune has come!” so she called his name Gad. [4] 12 Leah’s servant Zilpah bore Jacob a second son. 13 And Leah said, “Happy am I! For women have called me happy.” So she called his name Asher. [5]

[14] In the days of wheat harvest Reuben went and found mandrakes in the field and brought them to his mother Leah. Then Rachel said to Leah, “Please give me some of your son’s mandrakes.” 15 But she said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?” Rachel said, “Then he may lie with you tonight in exchange for your son’s mandrakes.” 16 When Jacob came from the field in the evening, Leah went out to meet him and said, “You must come in to me, for I have hired you with my son’s mandrakes.” So he lay with her that night. 17 And God listened to Leah, and she conceived and bore Jacob a fifth son. 18 Leah said, “God has given me my wages because I gave my servant to my husband.” So she called his name Issachar. [6]

19 And Leah conceived again, and she bore Jacob a sixth son. [20] Then Leah said, “God has endowed me with a good endowment; now my husband will honor me, because I have borne him six sons.” So she called his name Zebulun. [7] [21] Afterward she bore a daughter and called her name Dinah.

[22] Then God remembered Rachel, and God listened to her and opened her womb. 23 She conceived and bore a son and said, “God has taken away my reproach.” 24 And she called his name Joseph, [8] saying, “May the LORD add to me another son!”

JACOB’S PROSPERITY

[25] As soon as Rachel had borne Joseph, Jacob said to Laban, “Send me away, that I may go to my own home and country. 26 Give me my wives and my children for whom I have served you, that I may go, for you know the service that I have given you.” [27] But Laban said to him, “If I have found favor in your sight, I have learned by divination that [9] the LORD has blessed me because of you. [28] Name your wages, and I will give it.” 29 Jacob said to him, “You yourself know how I have served you, and how your livestock has fared with me. 30 For you had little before I came, and it has increased abundantly, and the LORD has blessed you wherever I turned. But now when shall I provide for my own household also?” [31] He said, “What shall I give you?” Jacob said, “You shall not give me anything. If you will do this for me, I will again pasture your flock and keep it: 32 let me pass through all your flock today, removing from it every speckled and spotted sheep and every black lamb, and the spotted and speckled among the goats, and they shall be my wages. 33 So my honesty will answer for me later, when you come to look into my wages with you. Every one that is not speckled and spotted among the goats and black among the lambs, if found with me, shall be counted stolen.” 34 Laban said, “Good! Let it be as you have said.” [35] But that day Laban removed the male goats that were striped and spotted, and all the female goats that were speckled and spotted, every one that had white on it, and every lamb that was black, and put them in the charge of his sons. 36 And he set a distance of three days’ journey between himself and Jacob, and Jacob pastured the rest of Laban’s flock.

37 Then Jacob took fresh sticks of poplar and almond and plane trees, and peeled white streaks in them, exposing the white of the sticks. 38 He set the sticks that he had peeled in front of the flocks in the troughs, that is, the watering places, where the flocks came to drink. And since they bred when they came to drink, [39] the flocks bred in front of the sticks and so the flocks brought forth striped, speckled, and spotted. 40 And Jacob separated the lambs and set the faces of the flocks toward the striped and all the black in the flock of Laban. He put his own droves apart and did not put them with Laban’s flock. 41 Whenever the stronger of the flock were breeding, Jacob would lay the sticks in the troughs before the eyes of the flock, that they might breed among the sticks, 42 but for the feebler of the flock he would not lay them there. So the feebler would be Laban’s, and the stronger Jacob’s. [43] Thus the man increased greatly and had large flocks, female servants and male servants, and camels and donkeys.

JACOB FLEES FROM LABAN

31  Now Jacob heard that the sons of Laban were saying, “Jacob has taken all that was our father’s, and from what was our father’s he has gained all this wealth.” 2 And Jacob saw that Laban did not regard him with favor as before. [3] Then the LORD said to Jacob, “Return to the land of your fathers and to your kindred, and I will be with you.”

[4] So Jacob sent and called Rachel and Leah into the field where his flock was [5] and said to them, “I see that your father does not regard me with favor as he did before. But the God of my father has been with me. [6] You know that I have served your father with all my strength, [7] yet your father has cheated me and changed my wages ten times. But God did not permit him to harm me. [8] If he said, ‘The spotted shall be your wages,’ then all the flock bore spotted; and if he said, ‘The striped shall be your wages,’ then all the flock bore striped. [9] Thus God has taken away the livestock of your father and given them to me. 10 In the breeding season of the flock I lifted up my eyes and saw in a dream that the goats that mated with the flock were striped, spotted, and mottled. [11] Then the angel of God said to me in the dream, ‘Jacob,’ and I said, ‘Here I am!’ 12 And he said, ‘Lift up your eyes and see, all the goats that mate with the flock are striped, spotted, and mottled, for I have seen all that Laban is doing to you. 13 I am the God of Bethel, where you anointed a pillar and made a vow to me. Now arise, go out from this land and return to the land of your kindred.’” [14] Then Rachel and Leah answered and said to him, “Is there any portion or inheritance left to us in our father’s house? [15] Are we not regarded by him as foreigners? For he has sold us, and he has indeed devoured our money. 16 All the wealth that God has taken away from our father belongs to us and to our children. Now then, whatever God has said to you, do.”

17 So Jacob arose and set his sons and his wives on camels. [18] He drove away all his livestock, all his property that he had gained, the livestock in his possession that he had acquired in Paddan-aram, to go to the land of Canaan to his father Isaac. [19] Laban had gone to shear his sheep, and Rachel stole her father’s household gods. 20 And Jacob tricked [1] Laban the Aramean, by not telling him that he intended to flee. 21 He fled with all that he had and arose and crossed the Euphrates, [2] and set his face toward the hill country of Gilead.

22 When it was told Laban on the third day that Jacob had fled, [23] he took his kinsmen with him and pursued him for seven days and followed close after him into the hill country of Gilead. [24] But God came to Laban the Aramean in a dream by night and said to him, “Be careful not to say anything to Jacob, either good or bad.”

25 And Laban overtook Jacob. Now Jacob had pitched his tent in the hill country, and Laban with his kinsmen pitched tents in the hill country of Gilead. 26 And Laban said to Jacob, “What have you done, that you have tricked me and driven away my daughters like captives of the sword? [27] Why did you flee secretly and trick me, and did not tell me, so that I might have sent you away with mirth and songs, with tambourine and lyre? 28 And why did you not permit me to kiss my sons and my daughters farewell? Now you have done foolishly. [29] It is in my power to do you harm. But the God of your [3] father spoke to me last night, saying, ‘Be careful not to say anything to Jacob, either good or bad.’ 30 And now you have gone away because you longed greatly for your father’s house, but why did you steal my gods?” 31 Jacob answered and said to Laban, “Because I was afraid, for I thought that you would take your daughters from me by force. 32 Anyone with whom you find your gods shall not live. In the presence of our kinsmen point out what I have that is yours, and take it.” Now Jacob did not know that Rachel had stolen them.

33 So Laban went into Jacob’s tent and into Leah’s tent and into the tent of the two female servants, but he did not find them. And he went out of Leah’s tent and entered Rachel’s. [34] Now Rachel had taken the household gods and put them in the camel’s saddle and sat on them. Laban felt all about the tent, but did not find them. [35] And she said to her father, “Let not my lord be angry that I cannot rise before you, for the way of women is upon me.” So he searched but did not find the household gods.

36 Then Jacob became angry and berated Laban. Jacob said to Laban, “What is my offense? What is my sin, that you have hotly pursued me? 37 For you have felt through all my goods; what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two. 38 These twenty years I have been with you. Your ewes and your female goats have not miscarried, and I have not eaten the rams of your flocks. [39] What was torn by wild beasts I did not bring to you. I bore the loss of it myself. From my hand you required it, whether stolen by day or stolen by night. 40 There I was: by day the heat consumed me, and the cold by night, and my sleep fled from my eyes. 41 These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times. [42] If the God of my father, the God of Abraham and the Fear of Isaac, had not been on my side, surely now you would have sent me away empty-handed. God saw my affliction and the labor of my hands and rebuked you last night.”

[43] Then Laban answered and said to Jacob, “The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine. But what can I do this day for these my daughters or for their children whom they have borne? [44] Come now, let us make a covenant, you and I. And let it be a witness between you and me.” 45 So Jacob took a stone and set it up as a pillar. 46 And Jacob said to his kinsmen, “Gather stones.” And they took stones and made a heap, and they ate there by the heap. 47 Laban called it Jegar-sahadutha, [1] but Jacob called it Galeed. [2] 48 Laban said, “This heap is a witness between you and me today.” Therefore he named it Galeed, 49 and Mizpah, [3] for he said, “The LORD watch between you and me, when we are out of one another’s sight. [50] If you oppress my daughters, or if you take wives besides my daughters, although no one is with us, see, God is witness between you and me.”

51 Then Laban said to Jacob, “See this heap and the pillar, which I have set between you and me. 52 This heap is a witness, and the pillar is a witness, that I will not pass over this heap to you, and you will not pass over this heap and this pillar to me, to do harm. [53] The God of Abraham and the God of Nahor, the God of their father, judge between us.” So Jacob swore by the Fear of his father Isaac, 54 and Jacob offered a sacrifice in the hill country and called his kinsmen to eat bread. They ate bread and spent the night in the hill country.

[55] [4] Early in the morning Laban arose and kissed his grandchildren and his daughters and blessed them. Then Laban departed and returned home.

JACOB FEARS ESAU

32  Jacob went on his way, and the angels of God met him. [2] And when Jacob saw them he said, “This is God’s camp!” So he called the name of that place Mahanaim. [5]

[3] And Jacob sent [6] messengers before him to Esau his brother in the land of Seir, the country of Edom, [4] instructing them, “Thus you shall say to my lord Esau: Thus says your servant Jacob, ‘I have sojourned with Laban and stayed until now. [5] I have oxen, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’”

[6] And the messengers returned to Jacob, saying, “We came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.” 7 Then Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocks and herds and camels, into two camps, 8 thinking, “If Esau comes to the one camp and attacks it, then the camp that is left will escape.”

[9] And Jacob said, “O God of my father Abraham and God of my father Isaac, O LORD who said to me, ‘Return to your country and to your kindred, that I may do you good,’ [10] I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. 11 Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children. [12] But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude.’”

[13] So he stayed there that night, and from what he had with him he took a present for his brother Esau, [14] two hundred female goats and twenty male goats, two hundred ewes and twenty rams, [15] thirty milking camels and their calves, forty cows and ten bulls, twenty female donkeys and ten male donkeys. 16 These he handed over to his servants, every drove by itself, and said to his servants, “Pass on ahead of me and put a space between drove and drove.” 17 He instructed the first, “When Esau my brother meets you and asks you, ‘To whom do you belong? Where are you going? And whose are these ahead of you?’ 18 then you shall say, ‘They belong to your servant Jacob. They are a present sent to my lord Esau. And moreover, he is behind us.’” 19 He likewise instructed the second and the third and all who followed the droves, “You shall say the same thing to Esau when you find him, [20] and you shall say, ‘Moreover, your servant Jacob is behind us.’” For he thought, “I may appease him [1] with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.” [2] 21 So the present passed on ahead of him, and he himself stayed that night in the camp.

JACOB WRESTLES WITH GOD

[22] The same night he arose and took his two wives, his two female servants, and his eleven children, [3] and crossed the ford of the Jabbok. 23 He took them and sent them across the stream, and everything else that he had. [24] And Jacob was left alone. And a man wrestled with him until the breaking of the day. [25] When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob’s hip was put out of joint as he wrestled with him. 26 Then he said, “Let me go, for the day has broken.” But Jacob said, “I will not let you go unless you bless me.” [27] And he said to him, “What is your name?” And he said, “Jacob.” [28] Then he said, “Your name shall no longer be called Jacob, but Israel, [4] for you have striven with God and with men, and have prevailed.” [29] Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. [30] So Jacob called the name of the place Peniel, [5] saying, “For I have seen God face to face, and yet my life has been delivered.” 31 The sun rose upon him as he passed Penuel, limping because of his hip. [32] Therefore to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket, because he touched the socket of Jacob’s hip on the sinew of the thigh.

JACOB MEETS ESAU

33  And Jacob lifted up his eyes and looked, and behold, Esau was coming, and four hundred men with him. So he divided the children among Leah and Rachel and the two female servants. 2 And he put the servants with their children in front, then Leah with her children, and Rachel and Joseph last of all. [3] He himself went on before them, bowing himself to the ground seven times, until he came near to his brother.

[4] But Esau ran to meet him and embraced him and fell on his neck and kissed him, and they wept. [5] And when Esau lifted up his eyes and saw the women and children, he said, “Who are these with you?” Jacob said, “The children whom God has graciously given your servant.” 6 Then the servants drew near, they and their children, and bowed down. 7 Leah likewise and her children drew near and bowed down. And last Joseph and Rachel drew near, and they bowed down. 8 Esau said, “What do you mean by all this company [1] that I met?” Jacob answered, “To find favor in the sight of my lord.” 9 But Esau said, “I have enough, my brother; keep what you have for yourself.” [10] Jacob said, “No, please, if I have found favor in your sight, then accept my present from my hand. For I have seen your face, which is like seeing the face of God, and you have accepted me. [11] Please accept my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.” Thus he urged him, and he took it.

12 Then Esau said, “Let us journey on our way, and I will go ahead of [2] you.” 13 But Jacob said to him, “My lord knows that the children are frail, and that the nursing flocks and herds are a care to me. If they are driven hard for one day, all the flocks will die. [14] Let my lord pass on ahead of his servant, and I will lead on slowly, at the pace of the livestock that are ahead of me and at the pace of the children, until I come to my lord in Seir.”

15 So Esau said, “Let me leave with you some of the people who are with me.” But he said, “What need is there? Let me find favor in the sight of my lord.” 16 So Esau returned that day on his way to Seir. 17 But Jacob journeyed to Succoth, and built himself a house and made booths for his livestock. Therefore the name of the place is called Succoth. [3]

[18] And Jacob came safely [4] to the city of Shechem, which is in the land of Canaan, on his way from Paddan-aram, and he camped before the city. 19 And from the sons of Hamor, Shechem’s father, he bought for a hundred pieces of money [5] the piece of land on which he had pitched his tent. [20] There he erected an altar and called it El-Elohe-Israel. [6]

THE DEFILING OF DINAH

34  Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land. [2] And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her. 3 And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her. 4 So Shechem spoke to his father Hamor, saying, “Get me this girl for my wife.”

5 Now Jacob heard that he had defiled his daughter Dinah. But his sons were with his livestock in the field, so Jacob held his peace until they came. 6 And Hamor the father of Shechem went out to Jacob to speak with him. [7] The sons of Jacob had come in from the field as soon as they heard of it, and the men were indignant and very angry, because he had done an outrageous thing in Israel by lying with Jacob’s daughter, for such a thing must not be done.

8 But Hamor spoke with them, saying, “The soul of my son Shechem longs for your [1] daughter. Please give her to him to be his wife. [9] Make marriages with us. Give your daughters to us, and take our daughters for yourselves. 10 You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it.” 11 Shechem also said to her father and to her brothers, “Let me find favor in your eyes, and whatever you say to me I will give. [12] Ask me for as great a bride price [2] and gift as you will, and I will give whatever you say to me. Only give me the young woman to be my wife.”

[13] The sons of Jacob answered Shechem and his father Hamor deceitfully, because he had defiled their sister Dinah. 14 They said to them, “We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us. [15] Only on this condition will we agree with you—that you will become as we are by every male among you being circumcised. 16 Then we will give our daughters to you, and we will take your daughters to ourselves, and we will dwell with you and become one people. 17 But if you will not listen to us and be circumcised, then we will take our daughter, and we will be gone.”

18 Their words pleased Hamor and Hamor’s son Shechem. 19 And the young man did not delay to do the thing, because he delighted in Jacob’s daughter. Now he was the most honored of all his father’s house. [20] So Hamor and his son Shechem came to the gate of their city and spoke to the men of their city, saying, 21 “These men are at peace with us; let them dwell in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters. 22 Only on this condition will the men agree to dwell with us to become one people—when every male among us is circumcised as they are circumcised. 23 Will not their livestock, their property and all their beasts be ours? Only let us agree with them, and they will dwell with us.” [24] And all who went out of the gate of his city listened to Hamor and his son Shechem, and every male was circumcised, all who went out of the gate of his city.

[25] On the third day, when they were sore, two of the sons of Jacob, Simeon and Levi, Dinah’s brothers, took their swords and came against the city while it felt secure and killed all the males. 26 They killed Hamor and his son Shechem with the sword and took Dinah out of Shechem’s house and went away. [27] The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister. 28 They took their flocks and their herds, their donkeys, and whatever was in the city and in the field. 29 All their wealth, all their little ones and their wives, all that was in the houses, they captured and plundered.

[30] Then Jacob said to Simeon and Levi, “You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.” 31 But they said, “Should he treat our sister like a prostitute?”

GOD BLESSES AND RENAMES JACOB

35  God said to Jacob, “Arise, go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau.” [2] So Jacob said to his household and to all who were with him, “Put away the foreign gods that are among you and purify yourselves and change your garments. 3 Then let us arise and go up to Bethel, so that I may make there an altar to the God who answers me in the day of my distress and has been with me wherever I have gone.” [4] So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem.

[5] And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob. 6 And Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him, [7] and there he built an altar and called the place El-bethel, [1] because there God had revealed himself to him when he fled from his brother. [8] And Deborah, Rebekah’s nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth. [2]

[9] God appeared [3] to Jacob again, when he came from Paddan-aram, and blessed him. 10 And God said to him, “Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.” So he called his name Israel. [11] And God said to him, “I am God Almighty: [4] be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. [5] [12] The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.” [13] Then God went up from him in the place where he had spoken with him. 14 And Jacob set up a pillar in the place where he had spoken with him, a pillar of stone. He poured out a drink offering on it and poured oil on it. 15 So Jacob called the name of the place where God had spoken with him Bethel.

THE DEATHS OF RACHEL AND ISAAC

[16] Then they journeyed from Bethel. When they were still some distance [6] from Ephrath, Rachel went into labor, and she had hard labor. [17] And when her labor was at its hardest, the midwife said to her, “Do not fear, for you have another son.” [18] And as her soul was departing (for she was dying), she called his name Ben-oni; [7] but his father called him Benjamin. [8] 19 So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), 20 and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day. 21 Israel journeyed on and pitched his tent beyond the tower of Eder.

[22] While Israel lived in that land, Reuben went and lay with Bilhah his father’s concubine. And Israel heard of it.

Now the sons of Jacob were twelve. 23 The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. 24 The sons of Rachel: Joseph and Benjamin. 25 The sons of Bilhah, Rachel’s servant: Dan and Naphtali. [26] The sons of Zilpah, Leah’s servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram.

[27] And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. 28 Now the days of Isaac were 180 years. 29 And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.

ESAU’S DESCENDANTS

36  These are the generations of Esau (that is, Edom). [2] Esau took his wives from the Canaanites: Adah the daughter of Elon the Hittite, Oholibamah the daughter of Anah the daughter [1] of Zibeon the Hivite, 3 and Basemath, Ishmael’s daughter, the sister of Nebaioth. 4 And Adah bore to Esau, Eliphaz; Basemath bore Reuel; 5 and Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau who were born to him in the land of Canaan.

[6] Then Esau took his wives, his sons, his daughters, and all the members of his household, his livestock, all his beasts, and all his property that he had acquired in the land of Canaan. He went into a land away from his brother Jacob. 7 For their possessions were too great for them to dwell together. The land of their sojournings could not support them because of their livestock. 8 So Esau settled in the hill country of Seir. (Esau is Edom.)

[9] These are the generations of Esau the father of the Edomites in the hill country of Seir. 10 These are the names of Esau’s sons: Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau. 11 The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. 12 (Timna was a concubine of Eliphaz, Esau’s son; she bore Amalek to Eliphaz.) These are the sons of Adah, Esau’s wife. 13 These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These are the sons of Basemath, Esau’s wife. 14 These are the sons of Oholibamah the daughter of Anah the daughter of Zibeon, Esau’s wife: she bore to Esau Jeush, Jalam, and Korah.

[15] These are the chiefs of the sons of Esau. The sons of Eliphaz the firstborn of Esau: the chiefs Teman, Omar, Zepho, Kenaz, 16 Korah, Gatam, and Amalek; these are the chiefs of Eliphaz in the land of Edom; these are the sons of Adah. 17 These are the sons of Reuel, Esau’s son: the chiefs Nahath, Zerah, Shammah, and Mizzah; these are the chiefs of Reuel in the land of Edom; these are the sons of Basemath, Esau’s wife. 18 These are the sons of Oholibamah, Esau’s wife: the chiefs Jeush, Jalam, and Korah; these are the chiefs born of Oholibamah the daughter of Anah, Esau’s wife. 19 These are the sons of Esau (that is, Edom), and these are their chiefs.

[20] These are the sons of Seir the Horite, the inhabitants of the land: Lotan, Shobal, Zibeon, Anah, 21 Dishon, Ezer, and Dishan; these are the chiefs of the Horites, the sons of Seir in the land of Edom. 22 The sons of Lotan were Hori and Hemam; and Lotan’s sister was Timna. 23 These are the sons of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam. 24 These are the sons of Zibeon: Aiah and Anah; he is the Anah who found the hot springs in the wilderness, as he pastured the donkeys of Zibeon his father. 25 These are the children of Anah: Dishon and Oholibamah the daughter of Anah. 26 These are the sons of Dishon: Hemdan, Eshban, Ithran, and Cheran. 27 These are the sons of Ezer: Bilhan, Zaavan, and Akan. 28 These are the sons of Dishan: Uz and Aran. 29 These are the chiefs of the Horites: the chiefs Lotan, Shobal, Zibeon, Anah, 30 Dishon, Ezer, and Dishan; these are the chiefs of the Horites, chief by chief in the land of Seir.

[31] These are the kings who reigned in the land of Edom, before any king reigned over the Israelites. 32 Bela the son of Beor reigned in Edom, the name of his city being Dinhabah. 33 Bela died, and Jobab the son of Zerah of Bozrah reigned in his place. 34 Jobab died, and Husham of the land of the Temanites reigned in his place. 35 Husham died, and Hadad the son of Bedad, who defeated Midian in the country of Moab, reigned in his place, the name of his city being Avith. 36 Hadad died, and Samlah of Masrekah reigned in his place. 37 Samlah died, and Shaul of Rehoboth on the Euphrates [1] reigned in his place. 38 Shaul died, and Baal-hanan the son of Achbor reigned in his place. 39 Baal-hanan the son of Achbor died, and Hadar reigned in his place, the name of his city being Pau; his wife’s name was Mehetabel, the daughter of Matred, daughter of Mezahab.

40 These are the names of the chiefs of Esau, according to their clans and their dwelling places, by their names: the chiefs Timna, Alvah, Jetheth, 41 Oholibamah, Elah, Pinon, 42 Kenaz, Teman, Mibzar, 43 Magdiel, and Iram; these are the chiefs of Edom (that is, Esau, the father of Edom), according to their dwelling places in the land of their possession.

JOSEPH’S DREAMS

37  Jacob lived in the land of his father’s sojournings, in the land of Canaan.

[2] These are the generations of Jacob.

Joseph, being seventeen years old, was pasturing the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father’s wives. And Joseph brought a bad report of them to their father. [3] Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colors. [2] [4] But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peacefully to him.

[5] Now Joseph had a dream, and when he told it to his brothers they hated him even more. 6 He said to them, “Hear this dream that I have dreamed: [7] Behold, we were binding sheaves in the field, and behold, my sheaf arose and stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf.” [8] His brothers said to him, “Are you indeed to reign over us? Or are you indeed to rule over us?” So they hated him even more for his dreams and for his words.

[9] Then he dreamed another dream and told it to his brothers and said, “Behold, I have dreamed another dream. Behold, the sun, the moon, and eleven stars were bowing down to me.” [10] But when he told it to his father and to his brothers, his father rebuked him and said to him, “What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?” [11] And his brothers were jealous of him, but his father kept the saying in mind.

JOSEPH SOLD BY HIS BROTHERS

12 Now his brothers went to pasture their father’s flock near Shechem. 13 And Israel said to Joseph, “Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.” And he said to him, “Here I am.” 14 So he said to him, “Go now, see if it is well with your brothers and with the flock, and bring me word.” So he sent him from the Valley of Hebron, and he came to Shechem. [15] And a man found him wandering in the fields. And the man asked him, “What are you seeking?” 16 “I am seeking my brothers,” he said. “Tell me, please, where they are pasturing the flock.” 17 And the man said, “They have gone away, for I heard them say, ‘Let us go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

18 They saw him from afar, and before he came near to them they conspired against him to kill him. 19 They said to one another, “Here comes this dreamer. 20 Come now, let us kill him and throw him into one of the pits. [1] Then we will say that a fierce animal has devoured him, and we will see what will become of his dreams.” [21] But when Reuben heard it, he rescued him out of their hands, saying, “Let us not take his life.” 22 And Reuben said to them, “Shed no blood; throw him into this pit here in the wilderness, but do not lay a hand on him”—that he might rescue him out of their hand to restore him to his father. 23 So when Joseph came to his brothers, they stripped him of his robe, the robe of many colors that he wore. 24 And they took him and threw him into a pit. The pit was empty; there was no water in it.

[25] Then they sat down to eat. And looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels bearing gum, balm, and myrrh, on their way to carry it down to Egypt. 26 Then Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? [27] Come, let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother, our own flesh.” And his brothers listened to him. [28] Then Midianite traders passed by. And they drew Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels [1] of silver. They took Joseph to Egypt.

29 When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes [30] and returned to his brothers and said, “The boy is gone, and I, where shall I go?” [31] Then they took Joseph’s robe and slaughtered a goat and dipped the robe in the blood. 32 And they sent the robe of many colors and brought it to their father and said, “This we have found; please identify whether it is your son’s robe or not.” 33 And he identified it and said, “It is my son’s robe. A fierce animal has devoured him. Joseph is without doubt torn to pieces.” 34 Then Jacob tore his garments and put sackcloth on his loins and mourned for his son many days. 35 All his sons and all his daughters rose up to comfort him, but he refused to be comforted and said, “No, I shall go down to Sheol to my son, mourning.” Thus his father wept for him. [36] Meanwhile the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh, the captain of the guard.

JUDAH AND TAMAR

38  It happened at that time that Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah. [2] There Judah saw the daughter of a certain Canaanite whose name was Shua. He took her and went in to her, 3 and she conceived and bore a son, and he called his name Er. 4 She conceived again and bore a son, and she called his name Onan. [5] Yet again she bore a son, and she called his name Shelah. Judah [2] was in Chezib when she bore him.

6 And Judah took a wife for Er his firstborn, and her name was Tamar. 7 But Er, Judah’s firstborn, was wicked in the sight of the LORD, and the LORD put him to death. [8] Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her, and raise up offspring for your brother.” [9] But Onan knew that the offspring would not be his. So whenever he went in to his brother’s wife he would waste the semen on the ground, so as not to give offspring to his brother. 10 And what he did was wicked in the sight of the LORD, and he put him to death also. [11] Then Judah said to Tamar his daughter-in-law, “Remain a widow in your father’s house, till Shelah my son grows up”—for he feared that he would die, like his brothers. So Tamar went and remained in her father’s house.

12 In the course of time the wife of Judah, Shua’s daughter, died. When Judah was comforted, he went up to Timnah to his sheepshearers, he and his friend Hirah the Adullamite. [13] And when Tamar was told, “Your father-in-law is going up to Timnah to shear his sheep,” [14] she took off her widow’s garments and covered herself with a veil, wrapping herself up, and sat at the entrance to Enaim, which is on the road to Timnah. For she saw that Shelah was grown up, and she had not been given to him in marriage. 15 When Judah saw her, he thought she was a prostitute, for she had covered her face. 16 He turned to her at the roadside and said, “Come, let me come in to you,” for he did not know that she was his daughter-in-law. She said, “What will you give me, that you may come in to me?” 17 He answered, “I will send you a young goat from the flock.” And she said, “If you give me a pledge, until you send it—” [18] He said, “What pledge shall I give you?” She replied, “Your signet and your cord and your staff that is in your hand.” So he gave them to her and went in to her, and she conceived by him. 19 Then she arose and went away, and taking off her veil she put on the garments of her widowhood.

20 When Judah sent the young goat by his friend the Adullamite to take back the pledge from the woman’s hand, he did not find her. [21] And he asked the men of the place, “Where is the cult prostitute [1] who was at Enaim at the roadside?” And they said, “No cult prostitute has been here.” 22 So he returned to Judah and said, “I have not found her. Also, the men of the place said, ‘No cult prostitute has been here.’” 23 And Judah replied, “Let her keep the things as her own, or we shall be laughed at. You see, I sent this young goat, and you did not find her.”

[24] About three months later Judah was told, “Tamar your daughter-in-law has been immoral. [2] Moreover, she is pregnant by immorality.” [3] And Judah said, “Bring her out, and let her be burned.” 25 As she was being brought out, she sent word to her father-in-law, “By the man to whom these belong, I am pregnant.” And she said, “Please identify whose these are, the signet and the cord and the staff.” [26] Then Judah identified them and said, “She is more righteous than I, since I did not give her to my son Shelah.” And he did not know her again.

[27] When the time of her labor came, there were twins in her womb. 28 And when she was in labor, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, “This one came out first.” [29] But as he drew back his hand, behold, his brother came out. And she said, “What a breach you have made for yourself!” Therefore his name was called Perez. [4] 30 Afterward his brother came out with the scarlet thread on his hand, and his name was called Zerah.

JOSEPH AND POTIPHAR’S WIFE

39  Now Joseph had been brought down to Egypt, and Potiphar, an officer of Pharaoh, the captain of the guard, an Egyptian, had bought him from the Ishmaelites who had brought him down there. [2] The LORD was with Joseph, and he became a successful man, and he was in the house of his Egyptian master. 3 His master saw that the LORD was with him and that the LORD caused all that he did to succeed in his hands. 4 So Joseph found favor in his sight and attended him, and he made him overseer of his house and put him in charge of all that he had. [5] From the time that he made him overseer in his house and over all that he had, the LORD blessed the Egyptian’s house for Joseph’s sake; the blessing of the LORD was on all that he had, in house and field. [6] So he left all that he had in Joseph’s charge, and because of him he had no concern about anything but the food he ate.

Now Joseph was handsome in form and appearance. 7 And after a time his master’s wife cast her eyes on Joseph and said, “Lie with me.” 8 But he refused and said to his master’s wife, “Behold, because of me my master has no concern about anything in the house, and he has put everything that he has in my charge. [9] He is not greater in this house than I am, nor has he kept back anything from me except you, because you are his wife. How then can I do this great wickedness and sin against God?” 10 And as she spoke to Joseph day after day, he would not listen to her, to lie beside her or to be with her.

11 But one day, when he went into the house to do his work and none of the men of the house was there in the house, 12 she caught him by his garment, saying, “Lie with me.” But he left his garment in her hand and fled and got out of the house. 13 And as soon as she saw that he had left his garment in her hand and had fled out of the house, [14] she called to the men of her household and said to them, “See, he has brought among us a Hebrew to laugh at us. He came in to me to lie with me, and I cried out with a loud voice. 15 And as soon as he heard that I lifted up my voice and cried out, he left his garment beside me and fled and got out of the house.” 16 Then she laid up his garment by her until his master came home, 17 and she told him the same story, saying, “The Hebrew servant, whom you have brought among us, came in to me to laugh at me. 18 But as soon as I lifted up my voice and cried, he left his garment beside me and fled out of the house.”

[19] As soon as his master heard the words that his wife spoke to him, “This is the way your servant treated me,” his anger was kindled. [20] And Joseph’s master took him and put him into the prison, the place where the king’s prisoners were confined, and he was there in prison. [21] But the LORD was with Joseph and showed him steadfast love and gave him favor in the sight of the keeper of the prison. 22 And the keeper of the prison put Joseph in charge of all the prisoners who were in the prison. Whatever was done there, he was the one who did it. 23 The keeper of the prison paid no attention to anything that was in Joseph’s charge, because the LORD was with him. And whatever he did, the LORD made it succeed.

JOSEPH INTERPRETS TWO PRISONERS’ DREAMS

40  Some time after this, the cupbearer of the king of Egypt and his baker committed an offense against their lord the king of Egypt. 2 And Pharaoh was angry with his two officers, the chief cupbearer and the chief baker, [3] and he put them in custody in the house of the captain of the guard, in the prison where Joseph was confined. 4 The captain of the guard appointed Joseph to be with them, and he attended them. They continued for some time in custody.

5 And one night they both dreamed—the cupbearer and the baker of the king of Egypt, who were confined in the prison—each his own dream, and each dream with its own interpretation. 6 When Joseph came to them in the morning, he saw that they were troubled. 7 So he asked Pharaoh’s officers who were with him in custody in his master’s house, “Why are your faces downcast today?” [8] They said to him, “We have had dreams, and there is no one to interpret them.” And Joseph said to them, “Do not interpretations belong to God? Please tell them to me.”

9 So the chief cupbearer told his dream to Joseph and said to him, “In my dream there was a vine before me, 10 and on the vine there were three branches. As soon as it budded, its blossoms shot forth, and the clusters ripened into grapes. 11 Pharaoh’s cup was in my hand, and I took the grapes and pressed them into Pharaoh’s cup and placed the cup in Pharaoh’s hand.” 12 Then Joseph said to him, “This is its interpretation: the three branches are three days. [13] In three days Pharaoh will lift up your head and restore you to your office, and you shall place Pharaoh’s cup in his hand as formerly, when you were his cupbearer. 14 Only remember me, when it is well with you, and please do me the kindness to mention me to Pharaoh, and so get me out of this house. [15] For I was indeed stolen out of the land of the Hebrews, and here also I have done nothing that they should put me into the pit.”

[16] When the chief baker saw that the interpretation was favorable, he said to Joseph, “I also had a dream: there were three cake baskets on my head, 17 and in the uppermost basket there were all sorts of baked food for Pharaoh, but the birds were eating it out of the basket on my head.” 18 And Joseph answered and said, “This is its interpretation: the three baskets are three days. 19 In three days Pharaoh will lift up your head—from you!—and hang you on a tree. And the birds will eat the flesh from you.”

[20] On the third day, which was Pharaoh’s birthday, he made a feast for all his servants and lifted up the head of the chief cupbearer and the head of the chief baker among his servants. 21 He restored the chief cupbearer to his position, and he placed the cup in Pharaoh’s hand. [22] But he hanged the chief baker, as Joseph had interpreted to them. 23 Yet the chief cupbearer did not remember Joseph, but forgot him.

JOSEPH INTERPRETS PHARAOH’S DREAMS

41  After two whole years, Pharaoh dreamed that he was standing by the Nile, 2 and behold, there came up out of the Nile seven cows attractive and plump, and they fed in the reed grass. 3 And behold, seven other cows, ugly and thin, came up out of the Nile after them, and stood by the other cows on the bank of the Nile. 4 And the ugly, thin cows ate up the seven attractive, plump cows. And Pharaoh awoke. 5 And he fell asleep and dreamed a second time. And behold, seven ears of grain, plump and good, were growing on one stalk. 6 And behold, after them sprouted seven ears, thin and blighted by the east wind. 7 And the thin ears swallowed up the seven plump, full ears. And Pharaoh awoke, and behold, it was a dream. [8] So in the morning his spirit was troubled, and he sent and called for all the magicians of Egypt and all its wise men. Pharaoh told them his dreams, but there was none who could interpret them to Pharaoh.

9 Then the chief cupbearer said to Pharaoh, “I remember my offenses today. 10 When Pharaoh was angry with his servants and put me and the chief baker in custody in the house of the captain of the guard, 11 we dreamed on the same night, he and I, each having a dream with its own interpretation. [12] A young Hebrew was there with us, a servant of the captain of the guard. When we told him, he interpreted our dreams to us, giving an interpretation to each man according to his dream. 13 And as he interpreted to us, so it came about. I was restored to my office, and the baker was hanged.”

[14] Then Pharaoh sent and called Joseph, and they quickly brought him out of the pit. And when he had shaved himself and changed his clothes, he came in before Pharaoh. 15 And Pharaoh said to Joseph, “I have had a dream, and there is no one who can interpret it. I have heard it said of you that when you hear a dream you can interpret it.” [16] Joseph answered Pharaoh, “It is not in me; God will give Pharaoh a favorable answer.” [1] 17 Then Pharaoh said to Joseph, “Behold, in my dream I was standing on the banks of the Nile. 18 Seven cows, plump and attractive, came up out of the Nile and fed in the reed grass. 19 Seven other cows came up after them, poor and very ugly and thin, such as I had never seen in all the land of Egypt. 20 And the thin, ugly cows ate up the first seven plump cows, 21 but when they had eaten them no one would have known that they had eaten them, for they were still as ugly as at the beginning. Then I awoke. 22 I also saw in my dream seven ears growing on one stalk, full and good. 23 Seven ears, withered, thin, and blighted by the east wind, sprouted after them, 24 and the thin ears swallowed up the seven good ears. And I told it to the magicians, but there was no one who could explain it to me.”

[25] Then Joseph said to Pharaoh, “The dreams of Pharaoh are one; God has revealed to Pharaoh what he is about to do. 26 The seven good cows are seven years, and the seven good ears are seven years; the dreams are one. 27 The seven lean and ugly cows that came up after them are seven years, and the seven empty ears blighted by the east wind are also seven years of famine. 28 It is as I told Pharaoh; God has shown to Pharaoh what he is about to do. 29 There will come seven years of great plenty throughout all the land of Egypt, 30 but after them there will arise seven years of famine, and all the plenty will be forgotten in the land of Egypt. The famine will consume the land, 31 and the plenty will be unknown in the land by reason of the famine that will follow, for it will be very severe. [32] And the doubling of Pharaoh’s dream means that the thing is fixed by God, and God will shortly bring it about. 33 Now therefore let Pharaoh select a discerning and wise man, and set him over the land of Egypt. 34 Let Pharaoh proceed to appoint overseers over the land and take one-fifth of the produce of the land [2] of Egypt during the seven plentiful years. 35 And let them gather all the food of these good years that are coming and store up grain under the authority of Pharaoh for food in the cities, and let them keep it. 36 That food shall be a reserve for the land against the seven years of famine that are to occur in the land of Egypt, so that the land may not perish through the famine.”

JOSEPH RISES TO POWER

37 This proposal pleased Pharaoh and all his servants. [38] And Pharaoh said to his servants, “Can we find a man like this, in whom is the Spirit of God?” [1] [39] Then Pharaoh said to Joseph, “Since God has shown you all this, there is none so discerning and wise as you are. 40 You shall be over my house, and all my people shall order themselves as you command. [2] Only as regards the throne will I be greater than you.” [41] And Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.” 42 Then Pharaoh took his signet ring from his hand and put it on Joseph’s hand, and clothed him in garments of fine linen and put a gold chain about his neck. 43 And he made him ride in his second chariot. And they called out before him, “Bow the knee!” [3] Thus he set him over all the land of Egypt. 44 Moreover, Pharaoh said to Joseph, “I am Pharaoh, and without your consent no one shall lift up hand or foot in all the land of Egypt.” [45] And Pharaoh called Joseph’s name Zaphenath-paneah. And he gave him in marriage Asenath, the daughter of Potiphera priest of On. So Joseph went out over the land of Egypt.

[46] Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh and went through all the land of Egypt. 47 During the seven plentiful years the earth produced abundantly, 48 and he gathered up all the food of these seven years, which occurred in the land of Egypt, and put the food in the cities. He put in every city the food from the fields around it. 49 And Joseph stored up grain in great abundance, like the sand of the sea, until he ceased to measure it, for it could not be measured.

50 Before the year of famine came, two sons were born to Joseph. Asenath, the daughter of Potiphera priest of On, bore them to him. [51] Joseph called the name of the firstborn Manasseh. “For,” he said, “God has made me forget all my hardship and all my father’s house.” [4] [52] The name of the second he called Ephraim, “For God has made me fruitful in the land of my affliction.” [5]

53 The seven years of plenty that occurred in the land of Egypt came to an end, 54 and the seven years of famine began to come, as Joseph had said. There was famine in all lands, but in all the land of Egypt there was bread. 55 When all the land of Egypt was famished, the people cried to Pharaoh for bread. Pharaoh said to all the Egyptians, “Go to Joseph. What he says to you, do.”

56 So when the famine had spread over all the land, Joseph opened all the storehouses [6] and sold to the Egyptians, for the famine was severe in the land of Egypt. [57] Moreover, all the earth came to Egypt to Joseph to buy grain, because the famine was severe over all the earth.

JOSEPH’S BROTHERS GO TO EGYPT

42  When Jacob learned that there was grain for sale in Egypt, he said to his sons, “Why do you look at one another?” 2 And he said, “Behold, I have heard that there is grain for sale in Egypt. Go down and buy grain for us there, that we may live and not die.” 3 So ten of Joseph’s brothers went down to buy grain in Egypt. [4] But Jacob did not send Benjamin, Joseph’s brother, with his brothers, for he feared that harm might happen to him. 5 Thus the sons of Israel came to buy among the others who came, for the famine was in the land of Canaan.

[6] Now Joseph was governor over the land. He was the one who sold to all the people of the land. And Joseph’s brothers came and bowed themselves before him with their faces to the ground. [7] Joseph saw his brothers and recognized them, but he treated them like strangers and spoke roughly to them. “Where do you come from?” he said. They said, “From the land of Canaan, to buy food.” [8] And Joseph recognized his brothers, but they did not recognize him. 9 And Joseph remembered the dreams that he had dreamed of them. And he said to them, “You are spies; you have come to see the nakedness of the land.” 10 They said to him, “No, my lord, your servants have come to buy food. [11] We are all sons of one man. We are honest men. Your servants have never been spies.”

[12] He said to them, “No, it is the nakedness of the land that you have come to see.” [13] And they said, “We, your servants, are twelve brothers, the sons of one man in the land of Canaan, and behold, the youngest is this day with our father, and one is no more.” 14 But Joseph said to them, “It is as I said to you. You are spies. [15] By this you shall be tested: by the life of Pharaoh, you shall not go from this place unless your youngest brother comes here. 16 Send one of you, and let him bring your brother, while you remain confined, that your words may be tested, whether there is truth in you. Or else, by the life of Pharaoh, surely you are spies.” 17 And he put them all together in custody for three days.

[18] On the third day Joseph said to them, “Do this and you will live, for I fear God: 19 if you are honest men, let one of your brothers remain confined where you are in custody, and let the rest go and carry grain for the famine of your households, 20 and bring your youngest brother to me. So your words will be verified, and you shall not die.” And they did so. [21] Then they said to one another, “In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he begged us and we did not listen. That is why this distress has come upon us.” 22 And Reuben answered them, “Did I not tell you not to sin against the boy? But you did not listen. So now there comes a reckoning for his blood.” 23 They did not know that Joseph understood them, for there was an interpreter between them. [24] Then he turned away from them and wept. And he returned to them and spoke to them. And he took Simeon from them and bound him before their eyes. 25 And Joseph gave orders to fill their bags with grain, and to replace every man’s money in his sack, and to give them provisions for the journey. This was done for them.

26 Then they loaded their donkeys with their grain and departed. 27 And as one of them opened his sack to give his donkey fodder at the lodging place, he saw his money in the mouth of his sack. [28] He said to his brothers, “My money has been put back; here it is in the mouth of my sack!” At this their hearts failed them, and they turned trembling to one another, saying, “What is this that God has done to us?”

29 When they came to Jacob their father in the land of Canaan, they told him all that had happened to them, saying, 30 “The man, the lord of the land, spoke roughly to us and took us to be spies of the land. 31 But we said to him, ‘We are honest men; we have never been spies. 32 We are twelve brothers, sons of our father. One is no more, and the youngest is this day with our father in the land of Canaan.’ 33 Then the man, the lord of the land, said to us, ‘By this I shall know that you are honest men: leave one of your brothers with me, and take grain for the famine of your households, and go your way. [34] Bring your youngest brother to me. Then I shall know that you are not spies but honest men, and I will deliver your brother to you, and you shall trade in the land.’”

35 As they emptied their sacks, behold, every man’s bundle of money was in his sack. And when they and their father saw their bundles of money, they were afraid. 36 And Jacob their father said to them, “You have bereaved me of my children: Joseph is no more, and Simeon is no more, and now you would take Benjamin. All this has come against me.” [37] Then Reuben said to his father, “Kill my two sons if I do not bring him back to you. Put him in my hands, and I will bring him back to you.” 38 But he said, “My son shall not go down with you, for his brother is dead, and he is the only one left. If harm should happen to him on the journey that you are to make, you would bring down my gray hairs with sorrow to Sheol.”

JOSEPH’S BROTHERS RETURN TO EGYPT

43  Now the famine was severe in the land. 2 And when they had eaten the grain that they had brought from Egypt, their father said to them, “Go again, buy us a little food.” [3] But Judah said to him, “The man solemnly warned us, saying, ‘You shall not see my face unless your brother is with you.’ 4 If you will send our brother with us, we will go down and buy you food. 5 But if you will not send him, we will not go down, for the man said to us, ‘You shall not see my face, unless your brother is with you.’” 6 Israel said, “Why did you treat me so badly as to tell the man that you had another brother?” 7 They replied, “The man questioned us carefully about ourselves and our kindred, saying, ‘Is your father still alive? Do you have another brother?’ What we told him was in answer to these questions. Could we in any way know that he would say, ‘Bring your brother down’?” [8] And Judah said to Israel his father, “Send the boy with me, and we will arise and go, that we may live and not die, both we and you and also our little ones. 9 I will be a pledge of his safety. From my hand you shall require him. If I do not bring him back to you and set him before you, then let me bear the blame forever. 10 If we had not delayed, we would now have returned twice.”

[11] Then their father Israel said to them, “If it must be so, then do this: take some of the choice fruits of the land in your bags, and carry a present down to the man, a little balm and a little honey, gum, myrrh, pistachio nuts, and almonds. 12 Take double the money with you. Carry back with you the money that was returned in the mouth of your sacks. Perhaps it was an oversight. 13 Take also your brother, and arise, go again to the man. [14] May God Almighty [1] grant you mercy before the man, and may he send back your other brother and Benjamin. And as for me, if I am bereaved of my children, I am bereaved.”

15 So the men took this present, and they took double the money with them, and Benjamin. They arose and went down to Egypt and stood before Joseph.

16 When Joseph saw Benjamin with them, he said to the steward of his house, “Bring the men into the house, and slaughter an animal and make ready, for the men are to dine with me at noon.” 17 The man did as Joseph told him and brought the men to Joseph’s house. 18 And the men were afraid because they were brought to Joseph’s house, and they said, “It is because of the money, which was replaced in our sacks the first time, that we are brought in, so that he may assault us and fall upon us to make us servants and seize our donkeys.” 19 So they went up to the steward of Joseph’s house and spoke with him at the door of the house, 20 and said, “Oh, my lord, we came down the first time to buy food. 21 And when we came to the lodging place we opened our sacks, and there was each man’s money in the mouth of his sack, our money in full weight. So we have brought it again with us, 22 and we have brought other money down with us to buy food. We do not know who put our money in our sacks.” 23 He replied, “Peace to you, do not be afraid. Your God and the God of your father has put treasure in your sacks for you. I received your money.” Then he brought Simeon out to them. 24 And when the man had brought the men into Joseph’s house and given them water, and they had washed their feet, and when he had given their donkeys fodder, 25 they prepared the present for Joseph’s coming at noon, for they heard that they should eat bread there.

[26] When Joseph came home, they brought into the house to him the present that they had with them and bowed down to him to the ground. 27 And he inquired about their welfare and said, “Is your father well, the old man of whom you spoke? Is he still alive?” 28 They said, “Your servant our father is well; he is still alive.” And they bowed their heads and prostrated themselves. [29] And he lifted up his eyes and saw his brother Benjamin, his mother’s son, and said, “Is this your youngest brother, of whom you spoke to me? God be gracious to you, my son!” 30 Then Joseph hurried out, for his compassion grew warm for his brother, and he sought a place to weep. And he entered his chamber and wept there. 31 Then he washed his face and came out. And controlling himself he said, “Serve the food.” [32] They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians could not eat with the Hebrews, for that is an abomination to the Egyptians. [33] And they sat before him, the firstborn according to his birthright and the youngest according to his youth. And the men looked at one another in amazement. [34] Portions were taken to them from Joseph’s table, but Benjamin’s portion was five times as much as any of theirs. And they drank and were merry [1] with him.

JOSEPH TESTS HIS BROTHERS

44  Then he commanded the steward of his house, “Fill the men’s sacks with food, as much as they can carry, and put each man’s money in the mouth of his sack, [2] and put my cup, the silver cup, in the mouth of the sack of the youngest, with his money for the grain.” And he did as Joseph told him.

3 As soon as the morning was light, the men were sent away with their donkeys. 4 They had gone only a short distance from the city. Now Joseph said to his steward, “Up, follow after the men, and when you overtake them, say to them, ‘Why have you repaid evil for good? [2] [5] Is it not from this that my lord drinks, and by this that he practices divination? You have done evil in doing this.’”

6 When he overtook them, he spoke to them these words. 7 They said to him, “Why does my lord speak such words as these? Far be it from your servants to do such a thing! 8 Behold, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. How then could we steal silver or gold from your lord’s house? 9 Whichever of your servants is found with it shall die, and we also will be my lord’s servants.” [10] He said, “Let it be as you say: he who is found with it shall be my servant, and the rest of you shall be innocent.” 11 Then each man quickly lowered his sack to the ground, and each man opened his sack. 12 And he searched, beginning with the eldest and ending with the youngest. And the cup was found in Benjamin’s sack. [13] Then they tore their clothes, and every man loaded his donkey, and they returned to the city.

[14] When Judah and his brothers came to Joseph’s house, he was still there. They fell before him to the ground. [15] Joseph said to them, “What deed is this that you have done? Do you not know that a man like me can indeed practice divination?” [16] And Judah said, “What shall we say to my lord? What shall we speak? Or how can we clear ourselves? God has found out the guilt of your servants; behold, we are my lord’s servants, both we and he also in whose hand the cup has been found.” [17] But he said, “Far be it from me that I should do so! Only the man in whose hand the cup was found shall be my servant. But as for you, go up in peace to your father.”

[18] Then Judah went up to him and said, “Oh, my lord, please let your servant speak a word in my lord’s ears, and let not your anger burn against your servant, for you are like Pharaoh himself. 19 My lord asked his servants, saying, ‘Have you a father, or a brother?’ 20 And we said to my lord, ‘We have a father, an old man, and a young brother, the child of his old age. His brother is dead, and he alone is left of his mother’s children, and his father loves him.’ 21 Then you said to your servants, ‘Bring him down to me, that I may set my eyes on him.’ 22 We said to my lord, ‘The boy cannot leave his father, for if he should leave his father, his father would die.’ 23 Then you said to your servants, ‘Unless your youngest brother comes down with you, you shall not see my face again.’

24 “When we went back to your servant my father, we told him the words of my lord. 25 And when our father said, ‘Go again, buy us a little food,’ 26 we said, ‘We cannot go down. If our youngest brother goes with us, then we will go down. For we cannot see the man’s face unless our youngest brother is with us.’ 27 Then your servant my father said to us, ‘You know that my wife bore me two sons. 28 One left me, and I said, “Surely he has been torn to pieces,” and I have never seen him since. 29 If you take this one also from me, and harm happens to him, you will bring down my gray hairs in evil to Sheol.’

30 “Now therefore, as soon as I come to your servant my father, and the boy is not with us, then, as his life is bound up in the boy’s life, 31 as soon as he sees that the boy is not with us, he will die, and your servants will bring down the gray hairs of your servant our father with sorrow to Sheol. 32 For your servant became a pledge of safety for the boy to my father, saying, ‘If I do not bring him back to you, then I shall bear the blame before my father all my life.’ [33] Now therefore, please let your servant remain instead of the boy as a servant to my lord, and let the boy go back with his brothers. [34] For how can I go back to my father if the boy is not with me? I fear to see the evil that would find my father.”

JOSEPH PROVIDES FOR HIS BROTHERS AND FAMILY

45  Then Joseph could not control himself before all those who stood by him. He cried, “Make everyone go out from me.” So no one stayed with him when Joseph made himself known to his brothers. 2 And he wept aloud, so that the Egyptians heard it, and the household of Pharaoh heard it. 3 And Joseph said to his brothers, “I am Joseph! Is my father still alive?” But his brothers could not answer him, for they were dismayed at his presence.

4 So Joseph said to his brothers, “Come near to me, please.” And they came near. And he said, “I am your brother, Joseph, whom you sold into Egypt. [5] And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life. [6] For the famine has been in the land these two years, and there are yet five years in which there will be neither plowing nor harvest. [7] And God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. [8] So it was not you who sent me here, but God. He has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. 9 Hurry and go up to my father and say to him, ‘Thus says your son Joseph, God has made me lord of all Egypt. Come down to me; do not tarry. [10] You shall dwell in the land of Goshen, and you shall be near me, you and your children and your children’s children, and your flocks, your herds, and all that you have. 11 There I will provide for you, for there are yet five years of famine to come, so that you and your household, and all that you have, do not come to poverty.’ 12 And now your eyes see, and the eyes of my brother Benjamin see, that it is my mouth that speaks to you. 13 You must tell my father of all my honor in Egypt, and of all that you have seen. Hurry and bring my father down here.” 14 Then he fell upon his brother Benjamin’s neck and wept, and Benjamin wept upon his neck. 15 And he kissed all his brothers and wept upon them. After that his brothers talked with him.

16 When the report was heard in Pharaoh’s house, “Joseph’s brothers have come,” it pleased Pharaoh and his servants. 17 And Pharaoh said to Joseph, “Say to your brothers, ‘Do this: load your beasts and go back to the land of Canaan, 18 and take your father and your households, and come to me, and I will give you the best of the land of Egypt, and you shall eat the fat of the land.’ 19 And you, Joseph, are commanded to say, ‘Do this: take wagons from the land of Egypt for your little ones and for your wives, and bring your father, and come. 20 Have no concern for [1] your goods, for the best of all the land of Egypt is yours.’”

21 The sons of Israel did so: and Joseph gave them wagons, according to the command of Pharaoh, and gave them provisions for the journey. [22] To each and all of them he gave a change of clothes, but to Benjamin he gave three hundred shekels [2] of silver and five changes of clothes. 23 To his father he sent as follows: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and provision for his father on the journey. [24] Then he sent his brothers away, and as they departed, he said to them, “Do not quarrel on the way.”

25 So they went up out of Egypt and came to the land of Canaan to their father Jacob. 26 And they told him, “Joseph is still alive, and he is ruler over all the land of Egypt.” And his heart became numb, for he did not believe them. 27 But when they told him all the words of Joseph, which he had said to them, and when he saw the wagons that Joseph had sent to carry him, the spirit of their father Jacob revived. 28 And Israel said, “It is enough; Joseph my son is still alive. I will go and see him before I die.”

JOSEPH BRINGS HIS FAMILY TO EGYPT

46  So Israel took his journey with all that he had and came to Beersheba, and offered sacrifices to the God of his father Isaac. [2] And God spoke to Israel in visions of the night and said, “Jacob, Jacob.” And he said, “Here I am.” [3] Then he said, “I am God, the God of your father. Do not be afraid to go down to Egypt, for there I will make you into a great nation. [4] I myself will go down with you to Egypt, and I will also bring you up again, and Joseph’s hand shall close your eyes.”

5 Then Jacob set out from Beersheba. The sons of Israel carried Jacob their father, their little ones, and their wives, in the wagons that Pharaoh had sent to carry him. 6 They also took their livestock and their goods, which they had gained in the land of Canaan, and came into Egypt, Jacob and all his offspring with him, 7 his sons, and his sons’ sons with him, his daughters, and his sons’ daughters. All his offspring he brought with him into Egypt.

[8] Now these are the names of the descendants of Israel, who came into Egypt, Jacob and his sons. Reuben, Jacob’s firstborn, 9 and the sons of Reuben: Hanoch, Pallu, Hezron, and Carmi. [10] The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman. 11 The sons of Levi: Gershon, Kohath, and Merari. 12 The sons of Judah: Er, Onan, Shelah, Perez, and Zerah (but Er and Onan died in the land of Canaan); and the sons of Perez were Hezron and Hamul. 13 The sons of Issachar: Tola, Puvah, Yob, and Shimron. 14 The sons of Zebulun: Sered, Elon, and Jahleel. [15] These are the sons of Leah, whom she bore to Jacob in Paddan-aram, together with his daughter Dinah; altogether his sons and his daughters numbered thirty-three.

16 The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. 17 The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, with Serah their sister. And the sons of Beriah: Heber and Malchiel. 18 These are the sons of Zilpah, whom Laban gave to Leah his daughter; and these she bore to Jacob—sixteen persons.

19 The sons of Rachel, Jacob’s wife: Joseph and Benjamin. 20 And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera the priest of On, bore to him. 21 And the sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. 22 These are the sons of Rachel, who were born to Jacob—fourteen persons in all.

23 The son [1] of Dan: Hushim. 24 The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem. 25 These are the sons of Bilhah, whom Laban gave to Rachel his daughter, and these she bore to Jacob—seven persons in all.

[26] All the persons belonging to Jacob who came into Egypt, who were his own descendants, not including Jacob’s sons’ wives, were sixty-six persons in all. [27] And the sons of Joseph, who were born to him in Egypt, were two. All the persons of the house of Jacob who came into Egypt were seventy.

JACOB AND JOSEPH REUNITED

[28] He had sent Judah ahead of him to Joseph to show the way before him in Goshen, and they came into the land of Goshen. 29 Then Joseph prepared his chariot and went up to meet Israel his father in Goshen. He presented himself to him and fell on his neck and wept on his neck a good while. 30 Israel said to Joseph, “Now let me die, since I have seen your face and know that you are still alive.” 31 Joseph said to his brothers and to his father’s household, “I will go up and tell Pharaoh and will say to him, ‘My brothers and my father’s household, who were in the land of Canaan, have come to me. [32] And the men are shepherds, for they have been keepers of livestock, and they have brought their flocks and their herds and all that they have.’ 33 When Pharaoh calls you and says, ‘What is your occupation?’ [34] you shall say, ‘Your servants have been keepers of livestock from our youth even until now, both we and our fathers,’ in order that you may dwell in the land of Goshen, for every shepherd is an abomination to the Egyptians.”

JACOB’S FAMILY SETTLES IN GOSHEN

47  So Joseph went in and told Pharaoh, “My father and my brothers, with their flocks and herds and all that they possess, have come from the land of Canaan. They are now in the land of Goshen.” 2 And from among his brothers he took five men and presented them to Pharaoh. 3 Pharaoh said to his brothers, “What is your occupation?” And they said to Pharaoh, “Your servants are shepherds, as our fathers were.” 4 They said to Pharaoh, “We have come to sojourn in the land, for there is no pasture for your servants’ flocks, for the famine is severe in the land of Canaan. And now, please let your servants dwell in the land of Goshen.” 5 Then Pharaoh said to Joseph, “Your father and your brothers have come to you. 6 The land of Egypt is before you. Settle your father and your brothers in the best of the land. Let them settle in the land of Goshen, and if you know any able men among them, put them in charge of my livestock.”

[7] Then Joseph brought in Jacob his father and stood him before Pharaoh, and Jacob blessed Pharaoh. 8 And Pharaoh said to Jacob, “How many are the days of the years of your life?” [9] And Jacob said to Pharaoh, “The days of the years of my sojourning are 130 years. Few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojourning.” 10 And Jacob blessed Pharaoh and went out from the presence of Pharaoh. [11] Then Joseph settled his father and his brothers and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. 12 And Joseph provided his father, his brothers, and all his father’s household with food, according to the number of their dependents.

JOSEPH AND THE FAMINE

[13] Now there was no food in all the land, for the famine was very severe, so that the land of Egypt and the land of Canaan languished by reason of the famine. 14 And Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, in exchange for the grain that they bought. And Joseph brought the money into Pharaoh’s house. 15 And when the money was all spent in the land of Egypt and in the land of Canaan, all the Egyptians came to Joseph and said, “Give us food. Why should we die before your eyes? For our money is gone.” 16 And Joseph answered, “Give your livestock, and I will give you food in exchange for your livestock, if your money is gone.” 17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for the horses, the flocks, the herds, and the donkeys. He supplied them with food in exchange for all their livestock that year. 18 And when that year was ended, they came to him the following year and said to him, “We will not hide from my lord that our money is all spent. The herds of livestock are my lord’s. There is nothing left in the sight of my lord but our bodies and our land. 19 Why should we die before your eyes, both we and our land? Buy us and our land for food, and we with our land will be servants to Pharaoh. And give us seed that we may live and not die, and that the land may not be desolate.”

20 So Joseph bought all the land of Egypt for Pharaoh, for all the Egyptians sold their fields, because the famine was severe on them. The land became Pharaoh’s. [21] As for the people, he made servants of them [1] from one end of Egypt to the other. 22 Only the land of the priests he did not buy, for the priests had a fixed allowance from Pharaoh and lived on the allowance that Pharaoh gave them; therefore they did not sell their land.

23 Then Joseph said to the people, “Behold, I have this day bought you and your land for Pharaoh. Now here is seed for you, and you shall sow the land. 24 And at the harvests you shall give a fifth to Pharaoh, and four fifths shall be your own, as seed for the field and as food for yourselves and your households, and as food for your little ones.” 25 And they said, “You have saved our lives; may it please my lord, we will be servants to Pharaoh.” 26 So Joseph made it a statute concerning the land of Egypt, and it stands to this day, that Pharaoh should have the fifth; the land of the priests alone did not become Pharaoh’s.

[27] Thus Israel settled in the land of Egypt, in the land of Goshen. And they gained possessions in it, and were fruitful and multiplied greatly. 28 And Jacob lived in the land of Egypt seventeen years. So the days of Jacob, the years of his life, were 147 years.

[29] And when the time drew near that Israel must die, he called his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh and promise to deal kindly and truly with me. Do not bury me in Egypt, [30] but let me lie with my fathers. Carry me out of Egypt and bury me in their burying place.” He answered, “I will do as you have said.” [31] And he said, “Swear to me”; and he swore to him. Then Israel bowed himself upon the head of his bed. [1]

JACOB BLESSES EPHRAIM AND MANASSEH

48  After this, Joseph was told, “Behold, your father is ill.” So he took with him his two sons, Manasseh and Ephraim. 2 And it was told to Jacob, “Your son Joseph has come to you.” Then Israel summoned his strength and sat up in bed. [3] And Jacob said to Joseph, “God Almighty [2] appeared to me at Luz in the land of Canaan and blessed me, [4] and said to me, ‘Behold, I will make you fruitful and multiply you, and I will make of you a company of peoples and will give this land to your offspring after you for an everlasting possession.’ [5] And now your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are mine; Ephraim and Manasseh shall be mine, as Reuben and Simeon are. [6] And the children that you fathered after them shall be yours. They shall be called by the name of their brothers in their inheritance. [7] As for me, when I came from Paddan, to my sorrow Rachel died in the land of Canaan on the way, when there was still some distance [3] to go to Ephrath, and I buried her there on the way to Ephrath (that is, Bethlehem).”

[8] When Israel saw Joseph’s sons, he said, “Who are these?” [9] Joseph said to his father, “They are my sons, whom God has given me here.” And he said, “Bring them to me, please, that I may bless them.” [10] Now the eyes of Israel were dim with age, so that he could not see. So Joseph brought them near him, and he kissed them and embraced them. [11] And Israel said to Joseph, “I never expected to see your face; and behold, God has let me see your offspring also.” [12] Then Joseph removed them from his knees, and he bowed himself with his face to the earth. 13 And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near him. [14] And Israel stretched out his right hand and laid it on the head of Ephraim, who was the younger, and his left hand on the head of Manasseh, crossing his hands (for Manasseh was the firstborn). [15] And he blessed Joseph and said,

“The God before whom my fathers Abraham and Isaac walked,

the God who has been my shepherd all my life long to this day,

[16] the angel who has redeemed me from all evil, bless the boys;

and in them let my name be carried on, and the name of my fathers Abraham and Isaac;

and let them grow into a multitude [1] in the midst of the earth.”

[17] When Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him, and he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 18 And Joseph said to his father, “Not this way, my father; since this one is the firstborn, put your right hand on his head.” 19 But his father refused and said, “I know, my son, I know. He also shall become a people, and he also shall be great. Nevertheless, his younger brother shall be greater than he, and his offspring shall become a multitude [2] of nations.” [20] So he blessed them that day, saying,

“By you Israel will pronounce blessings, saying,

‘God make you as Ephraim and as Manasseh.’”

Thus he put Ephraim before Manasseh. 21 Then Israel said to Joseph, “Behold, I am about to die, but God will be with you and will bring you again to the land of your fathers. [22] Moreover, I have given to you rather than to your brothers one mountain slope [3] that I took from the hand of the Amorites with my sword and with my bow.”

JACOB BLESSES HIS SONS

49  Then Jacob called his sons and said, “Gather yourselves together, that I may tell you what shall happen to you in days to come.

2 “Assemble and listen, O sons of Jacob,

listen to Israel your father.

[3] “Reuben, you are my firstborn,

my might, and the firstfruits of my strength,

preeminent in dignity and preeminent in power.

[4] Unstable as water, you shall not have preeminence,

because you went up to your father’s bed;

then you defiled it—he went up to my couch!

[5] “Simeon and Levi are brothers;

weapons of violence are their swords.

6 Let my soul come not into their council;

O my glory, be not joined to their company.

For in their anger they killed men,

and in their willfulness they hamstrung oxen.

[7] Cursed be their anger, for it is fierce,

and their wrath, for it is cruel!

I will divide them in Jacob

and scatter them in Israel.

[8] “Judah, your brothers shall praise you;

your hand shall be on the neck of your enemies;

your father’s sons shall bow down before you.

[9] Judah is a lion’s cub;

from the prey, my son, you have gone up.

He stooped down; he crouched as a lion

and as a lioness; who dares rouse him?

[10] The scepter shall not depart from Judah,

nor the ruler’s staff from between his feet,

until tribute comes to him; [1]

and to him shall be the obedience of the peoples.

[11] Binding his foal to the vine

and his donkey’s colt to the choice vine,

he has washed his garments in wine

and his vesture in the blood of grapes.

[12] His eyes are darker than wine,

and his teeth whiter than milk.

[13] “Zebulun shall dwell at the shore of the sea;

he shall become a haven for ships,

and his border shall be at Sidon.

[14] “Issachar is a strong donkey,

crouching between the sheepfolds. [1]

[15] He saw that a resting place was good,

and that the land was pleasant,

so he bowed his shoulder to bear,

and became a servant at forced labor.

[16] “Dan shall judge his people

as one of the tribes of Israel.

[17] Dan shall be a serpent in the way,

a viper by the path,

that bites the horse’s heels

so that his rider falls backward.

[18] I wait for your salvation, O LORD.

[19] “Raiders shall raid Gad, [2]

but he shall raid at their heels.

[20] “Asher’s food shall be rich,

and he shall yield royal delicacies.

[21] “Naphtali is a doe let loose

that bears beautiful fawns. [3]

[22] “Joseph is a fruitful bough,

a fruitful bough by a spring;

his branches run over the wall. [4]

23 The archers bitterly attacked him,

shot at him, and harassed him severely,

[24] yet his bow remained unmoved;

his arms [5] were made agile

by the hands of the Mighty One of Jacob

(from there is the Shepherd, [6] the Stone of Israel),

[25] by the God of your father who will help you,

by the Almighty [7] who will bless you

with blessings of heaven above,

blessings of the deep that crouches beneath,

blessings of the breasts and of the womb.

[26] The blessings of your father

are mighty beyond the blessings of my parents,

up to the bounties of the everlasting hills. [8]

May they be on the head of Joseph,

and on the brow of him who was set apart from his brothers.

[27] “Benjamin is a ravenous wolf,

in the morning devouring the prey

and at evening dividing the spoil.”

JACOB’S DEATH AND BURIAL

28 All these are the twelve tribes of Israel. This is what their father said to them as he blessed them, blessing each with the blessing suitable to him. [29] Then he commanded them and said to them, “I am to be gathered to my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite, 30 in the cave that is in the field at Machpelah, to the east of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite to possess as a burying place. 31 There they buried Abraham and Sarah his wife. There they buried Isaac and Rebekah his wife, and there I buried Leah— 32 the field and the cave that is in it were bought from the Hittites.” 33 When Jacob finished commanding his sons, he drew up his feet into the bed and breathed his last and was gathered to his people.

50  Then Joseph fell on his father’s face and wept over him and kissed him. [2] And Joseph commanded his servants the physicians to embalm his father. So the physicians embalmed Israel. 3 Forty days were required for it, for that is how many are required for embalming. And the Egyptians wept for him seventy days.

[4] And when the days of weeping for him were past, Joseph spoke to the household of Pharaoh, saying, “If now I have found favor in your eyes, please speak in the ears of Pharaoh, saying, [5] ‘My father made me swear, saying, “I am about to die: in my tomb that I hewed out for myself in the land of Canaan, there shall you bury me.” Now therefore, let me please go up and bury my father. Then I will return.’” 6 And Pharaoh answered, “Go up, and bury your father, as he made you swear.” 7 So Joseph went up to bury his father. With him went up all the servants of Pharaoh, the elders of his household, and all the elders of the land of Egypt, 8 as well as all the household of Joseph, his brothers, and his father’s household. Only their children, their flocks, and their herds were left in the land of Goshen. [9] And there went up with him both chariots and horsemen. It was a very great company. 10 When they came to the threshing floor of Atad, which is beyond the Jordan, they lamented there with a very great and grievous lamentation, and he made a mourning for his father seven days. 11 When the inhabitants of the land, the Canaanites, saw the mourning on the threshing floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore the place was named Abel-mizraim; [1] it is beyond the Jordan. 12 Thus his sons did for him as he had commanded them, 13 for his sons carried him to the land of Canaan and buried him in the cave of the field at Machpelah, to the east of Mamre, which Abraham bought with the field from Ephron the Hittite to possess as a burying place. 14 After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father.

GOD’S GOOD PURPOSES

15 When Joseph’s brothers saw that their father was dead, they said, “It may be that Joseph will hate us and pay us back for all the evil that we did to him.” [16] So they sent a message to Joseph, saying, “Your father gave this command before he died: 17 ‘Say to Joseph, “Please forgive the transgression of your brothers and their sin, because they did evil to you.”’ And now, please forgive the transgression of the servants of the God of your father.” Joseph wept when they spoke to him. 18 His brothers also came and fell down before him and said, “Behold, we are your servants.” [19] But Joseph said to them, “Do not fear, for am I in the place of God? [20] As for you, you meant evil against me, but God meant it for good, to bring it about that many people [1] should be kept alive, as they are today. 21 So do not fear; I will provide for you and your little ones.” Thus he comforted them and spoke kindly to them.

THE DEATH OF JOSEPH

22 So Joseph remained in Egypt, he and his father’s house. Joseph lived 110 years. [23] And Joseph saw Ephraim’s children of the third generation. The children also of Machir the son of Manasseh were counted as Joseph’s own. [2] [24] And Joseph said to his brothers, “I am about to die, but God will visit you and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob.” [25] Then Joseph made the sons of Israel swear, saying, “God will surely visit you, and you shall carry up my bones from here.” 26 So Joseph died, being 110 years old. They embalmed him, and he was put in a coffin in Egypt.

STUDY NOTES FOR GENESIS 1

STUDY NOTE FOR GENESIS 1:1–2:3 This account of creation lays the foundation of Israel’s worldview, setting out the hierarchy of God, human beings, and the rest of creation. This carefully structured presentation emphasizes the transcendent nature of God, who exists apart from all that He creates. The layout of the narrative underlines the orderly nature of creation and the structures that God puts in place. Gen. 1 does not attempt to tell us in detail how God manufactured the physical world and everything in it. Rather, it seeks to explain the hierarchy of relationships and boundaries established by God. Behind the simplicity of presentation, structured around seven days, the text does not tell us everything about the processes by which God created the world. Even so, it affirms certain important truths about the creation of our world, including the fact that God directly made all things, that everything He made was originally very good, and that men and women are made in His image.

1:1 In the beginning, God. The Hb. word for “God,” the first subject of Genesis and the Bible, is plural to denote His majesty. There is no other god (Deut. 4:39; Is. 40:21, 28; 43:10; John 1:1; Col. 1:17). He is truth, the basis for all sound knowledge (John 14:6). God is personal; He speaks and acts.

created. This translates a Hebrew word reserved for God’s creative activity alone. Linguistically possible, though less likely, is the translation “When God began to create the heavens and the earth, the earth was without form and void.” God’s creative activity is not merely the ordering of preexistent matter (like an artisan fashioning a product); other passages clearly teach that the universe was created ex nihilo; (i.e., out of nothing; John 1:3; Heb. 11:3; 2 Pet. 3:5) and that only God is eternal and transcendent (e.g., Ps. 102:25–27; Prov. 8:22–31). Not even the darkness exists apart from God’s creative word (Is. 45:7). While the narrative here is fully consistent with the doctrine of creation ex nihilo, the emphasis falls on God’s progressive ordering and filling of a world that is both formless and empty (v. 2 note).

the heavens and the earth. This compound of opposites signifies the organized universe. BACK TO GENESIS 1:1

STUDY NOTE FOR GENESIS 1:2 The earth. The primordial earth is lightless and landless. Neither the origins of darkness and the abyss nor the origin of Satan (3:1–6) is explained in Genesis. Their beginnings are a mystery, but only God is eternal (Ps. 90:2; Prov. 8:22–31). In the new heaven and new earth there will be no sea or darkness (Rev. 21:1, 25).

earth was without form and void. This description signifies the as yet unordered or unfilled creation. Some suggest that vv. 1 and 2 refer to two separate creative acts separated by a span of time. They argue that the initial creation fell into a desolate condition (perhaps because of the fall of Satan), and that the Hb. word here translated “was” should be rendered “became.” This view (popularly called the “gap theory”) is very doubtful, however, because the proposed translation “became” is unlikely in this context, and because the description “without form and void” refers more naturally to a creation yet to be ordered and filled rather than to one that had fallen into disrepair.

Spirit of God. God’s Spirit gives life; when He withdraws His Spirit, life ceases. He continues to give life and to withdraw life (Job 33:4; Ps. 104:30; Eccl. 12:7; Luke 23:46). The Spirit is active in the building of “temples”: the cosmos (Ps. 104:1–4); the tabernacle (Ex. 28:3; 35:31); Christ (Luke 1:35; cf. John 2:19); the church (1 Cor. 3:16; Eph. 2:22). See “The Personality of the Holy Spirit” at John 16:23.

hovering over the ... waters. Hovering eagle-like over the primordial deep, the almighty Spirit makes the earth into a habitation for human beings (cf. Deut. 32:11). BACK TO GENESIS 1:2

STUDY NOTE FOR GENESIS 1:3–31 The creation progresses over two triads of days looking back respectively to “without form and void” of v. 2:

Day 1—Light (vv. 3-5)

Day 4—Luminaries (vv. 14-19)

Day 2—Sky, water (vv. 6-8)

Day 5—Fish, fowl (vv. 20-23)

Day 3—Land, vegetation (vv. 9–13)

Day 6—Animals, humans (vv. 24–31)

In the first triad God gives the earth form by separating the light of day from the darkness of night, the sea below from the clouds above, and the dry land with vegetation from the sea; in the second He fills these realms. Each triad, moving from sky to earth, progresses from a single creative act (vv. 3–5, 14–19) to one creative act with two aspects (vv. 6–8, 20–23), to two separate creative acts, each culminating in the earth bringing forth (vv. 9–13, 24–31). The pattern of each day is similar: an announcement (“God said”); a command (“let there be”); a report (“and it was so”); an evaluation (“it was good”); and a chronological framework (e.g., “the first day”).

1:3 God said. God’s free act of creation through the divine Word (Ps. 33:6, 9; cf. John 1:1, 3) signifies that the universe is not an emanation or part of the divine being, thus ruling out all forms of pantheism (God is all; He is identified with His creation). Though creation is not part of God’s being, all creation is utterly dependent on God for its existence, for He creates and sustains all that is by the power of His own being.

Let there be. God’s will is irresistible. It is carried out by divine imperative. BACK TO GENESIS 1:3

STUDY NOTE FOR GENESIS 1:4 light. God is the ultimate source of the daylight that alternates with darkness; the sun is later introduced as the immediate cause (vv. 14–18; v. 5 and note). Light symbolizes life and blessing (Pss. 4:6, 7; 56:13; Is. 9:2; John 1:4, 5). In this context, light and darkness draw attention to the creation of time, for the light is called “day” and the darkness “night” (v. 5).

good. Brought within God’s constraints, even the darkness and watery deep (vv. 2, 10) are now “good,” serving God’s benevolent purposes (Ps. 104:19–26). The creation bears witness to God’s handiwork (Ps. 19:1–6).

separated. An important part of the creation process is the establishment of boundaries that separate creation into different parts, distinguishing one thing from another. These God-established boundaries are important for the ordering of the world. Without them the world is in chaos. What is true here of the material environment is equally true as regards the moral order that God establishes. BACK TO GENESIS 1:4

STUDY NOTE FOR GENESIS 1:5 called. God shows He is ruler of the cosmos by naming its spheres (17:5; cf. Num. 32:38; 2 Kin. 23:34; 24:17). By His creative commands and designations, God gives existence and meaning to everything according to His eternal counsel. For God Himself there are no mysteries, and all creation has coherence and meaning within His will. For people, the beginning of wisdom is the fear of the all-wise God (Prov. 1:7).

first day. This presentation of the creation week enables God’s covenant people to imitate the Creator in their weekly pattern of work and rest (Ex. 20:11; 31:13, 17).

The Days of Creation

The creation account raises two significant interpretive issues. The first concerns the age of the universe. The second concerns the meaning of the word “day.” Reformed scholars have proposed a variety of views on both of these issues.

First, regarding the age of the universe, some advocate a young earth, dating the beginning of creation from 4,000–10,000 B.C. This view holds that the earth and the universe were created with “apparent age.” Other scholars have argued for a much older earth, based on the data of general revelation.

Second, regarding the interpretation of “day,” the “calendar day view” holds to the Hebrew word yom as referring to literal, sequential, 24-hour days. The word “day” should not be isolated from the refrain “morning and evening.” This expression suggests 24-hour days are in view. The “day-age view” argues that the Hebrew word yom can refer to an extended period of time, not necessarily a 24-hour day. Others propose an “intermittent day view,” arguing for 24-hour creation days, separated by unknown intervals of time. The “analogical day view” understands the creation week as a description of God’s workweek and an exemplar for how we ought to pattern our week: six days of work followed by one of rest and worship (Ex. 31:15–17). The days are thus “God-divided” days, which are considered broadly sequential. Finally, some scholars emphasize that the “days” of creation constitute a literary framework that describes God’s creation of dwelling places on days 1–3 for the objects and creatures fashioned on days 4–6 (vv. 3–31 note). Advocates of this “framework view” stress that the creation account is designed to teach that God alone is the creator of an orderly universe and to call on human beings, made in the Creator’s image, to reflect God’s creative activity in their own pattern of labor (2:2; Ex. 31:17).

We should note two things in response to these interpretive issues. First, Scripture does not speak directly to the question of the age of the universe. Each interpretation of the length of the days as recorded in Genesis 1 is compatible with either an old-earth or young-earth position. Second, some of the views on the length of the days are, in fact, compatible with one another. For example, the “framework” view, since it is an observation about the literary structure of the text, can be held in conjunction with a view that suggests the creation days were longer and also in conjunction with a view that teaches the creation days were consecutive, twenty-four periods. BACK TO GENESIS 1:5

STUDY NOTE FOR GENESIS 1:6–8 During the second and third creative days, the watery deep is structured into a benevolent system of rain clouds, springs, and rivers.

1:6 expanse. Describing the sky in terms of how it appears from the earth, in vv. 6–8 “expanse” refers ambiguously to the atmosphere, to the sky, or to both. Here it separates rain clouds from rivers and seas. BACK TO GENESIS 1:6

STUDY NOTE FOR GENESIS 1:10 Earth. The word connotes that which is benevolently ordered by God’s sovereignty in the interests of human life and security (Ps. 24:1, 2; cf. Prov. 2:21, 22). BACK TO GENESIS 1:10

STUDY NOTE FOR GENESIS 1:11 according to its kind. There are no species of life apart from God’s design and creative acts. He intended the vegetation to serve as food for higher forms of life (vv. 29, 30). BACK TO GENESIS 1:11

STUDY NOTE FOR GENESIS 1:14 in ... the heavens. The description is phenomenological (i.e., as things appear to the eye). BACK TO GENESIS 1:14

STUDY NOTE FOR GENESIS 1:16 two great lights. The sun and moon, principal deities in ancient Near Eastern pagan pantheons, are not even named, effectively demoting them and emphasizing that they serve humankind according to God’s design.

rule. The moving forms of the second triad of days fill the spheres that house and shelter them (1:3–31 note). Particular attention is given to how the sun and moon determine days and months.

the stars. Pagans often credited the stars (which were numbered among their gods) with controlling human destiny. Here they are mentioned almost in passing. BACK TO GENESIS 1:16

STUDY NOTE FOR GENESIS 1:21 created. See v. 1.

great sea creatures. In OT poetry these are the dreaded sea dragons associated with ancient mythology, thought by pagans to rival the creating gods (Ps. 74:13; Is. 27:1; 51:9; Jer. 51:34). By adapting and modifying this pagan imagery without embracing it as a true picture of reality, the Hebrew writers subvert the pagan theology; the goodness of creation and the subservience of the aquatic animals are stressed. BACK TO GENESIS 1:21

STUDY NOTE FOR GENESIS 1:22 Be fruitful and multiply. The process of filling the earth is not achieved immediately. BACK TO GENESIS 1:22

STUDY NOTE FOR GENESIS 1:24 livestock ... beasts of the earth. A distinction is drawn between domesticated and wild animals. BACK TO GENESIS 1:24

STUDY NOTE FOR GENESIS 1:26 Let us ... our ... our. The use of the plural here is variously interpreted. Some view this as an indication of plurality within the divine unity, hinting at the later NT revelation of the one God as Father, Son, and Holy Spirit. Others explain this usage grammatically—either as a plural of majesty (cf. v. 1 note) or as a deliberative plural (in which God directs the statement to Himself). Finally, some argue that God and His heavenly angelic court are in view (Is. 6:8 note).

image ... likeness. In some ancient Near Eastern cultures the human king was considered to be an image of a deity; as such he ruled on behalf of the deity. By making people in His image, God grants to them authority to rule over the earth as His vice-regents. This is reinforced by the references to exercising dominion over all other creatures in vv. 26 and 28. While God intends people to rule as He would rule, Adam and Eve betray God by failing to exercise authority over the serpent (3:1–7). While humanity thereafter retains their God-given capacity to rule, they no longer do so as God’s vice-regents. The violent behavior of people in the early chapters of Genesis is testimony to their misguided use of power. Only in Jesus Christ do we first encounter one who rules as God’s true vice-regent, the one who also restores vice-regency to His people.

Medieval theologians strongly distinguished “image” and “likeness,” with “image” viewed as a reference to natural reason, and “likeness” as a reference to the original righteousness lost in the fall. More recent scholarship notes that the two Hebrew terms are used synonymously in Scripture (v. 27; 5:1, 3; 9:6).

have dominion. God gives humans the cultural mandate to rule the creation as benevolent kings (9:2; Ps. 8:5–8; Heb. 2:5–9). People are intended by God to rule over other living creatures (v. 28), but they cannot rule the heavenly powers, especially Satan (ch. 3; Eph. 6:10–12). Only the last Adam, the very image of God’s person (Col. 1:15; Heb. 1:3) and those united to Him can do that (3:15; Matt. 4:1–11; Col. 3:10). BACK TO GENESIS 1:26

STUDY NOTE FOR GENESIS 1:27 See theological note “Human Beings Created in the Image of God.”

created. See note on v. 1. These apparently poetic lines (the verb “create” is used three times) celebrate the creation of man. BACK TO GENESIS 1:27

STUDY NOTE FOR GENESIS 1:28 blessed. See v. 22; 9:1 and notes. The genealogies of chs. 5; 9; 11; 25; 36; and 46 bear witness to the fulfillment of this blessing.

have dominion ... earth. Under divine blessing, humans accomplish the cultural mandate (v. 26 and note) by naming and caring for the creation (2:19, 20; cf. v. 5). This activity expresses their bearing the image of the creator King. Fallen people, however, often distort this activity into self-deification and abuse of the creation. BACK TO GENESIS 1:28

STUDY NOTE FOR GENESIS 1:29 plant ... tree. In Mesopotamian myths, people were created to provide the gods with food; here God creates food for people. While the death of plants is recorded here, Reformed Christians have differed in their beliefs as to whether the death of animals might have also occurred before the fall (9:3 note). BACK TO GENESIS 1:29

STUDY NOTES FOR GENESIS 2

STUDY NOTE FOR GENESIS 2:1 The concluding summary statement underscores that the Creator perfectly executed His will in creation (v. 31). BACK TO GENESIS 2:1

STUDY NOTE FOR GENESIS 2:2 God finished ... he rested. The creation cycle was completed on the sixth day, and God rests on the seventh, providing people with a model for the cycle of labor and rest. No mention is made of “evening and morning,” perhaps because the Sabbath ordinance continues and people are exhorted to participate in it (Ex. 31:17), and to look forward to the eternal redemptive Sabbath rest (Heb. 4:3–10). BACK TO GENESIS 2:2

STUDY NOTE FOR GENESIS 2:3 made it holy. The seventh day is the first thing in the Torah to which God imparts His holiness, thereby setting it apart to Himself (Ex. 20:11). It summons humankind to imitate the pattern of the King and so to confess God’s lordship and their consecration to Him. This sign of the covenant with God (Ex. 31:13, 17) is also a type of Christ (Col. 2:16, 17), and it gives promise of divine rest both now and forever (Matt. 11:28). BACK TO GENESIS 2:3

STUDY NOTE FOR GENESIS 2:4–4:26 The Genesis narrative moves from the prologue concerning the creation of heaven and earth to the account (2:4 note and text note) of what is brought forth by heaven and earth: the creation and probation of Adam and Eve in Paradise (2:4–25); their fall into sin and its consequences (ch. 3); the escalation of sin in the ungodly line of Cain (4:1–24); and the preservation of a godly remnant in the line of Seth (4:25, 26).

2:4–3:24 From the panoramic view of creation in 1:1–2:3, Genesis moves to a more focused and intimate description of creation that centers on the first human couple. In keeping with this shift of focus, the emphasis on God’s transcendence in ch. 1 shifts to an emphasis on His immanence in ch. 2, for we read therein of His very personal relationship with Adam and Eve. This adds to the tragedy of what occurs, for the story presents the fall of Adam and Eve from innocence to sin. Though historical persons (1 Chr. 1:1; Matt. 19:4, 5; Luke 3:23–38; Rom. 5:12–14; 1 Cor. 15:45), Adam and Eve also represent every man and woman (2:24; 3:16–19; Matt. 19:4–6). The chief actor throughout is God: He forms the man (v. 7; Job 10:8–12), plants the garden (Ps. 87:1; Matt. 16:18), sovereignly places man in it (v. 15; Eph. 1:3–14), orders his life (vv. 16, 17; Ps. 31:15), gives him his wife (vv. 18–25; Matt. 19:6), judges the first parents for their sin, and actively works for their redemption from the power of evil (ch. 3; Heb. 9:27, 28).

2:4 the generations of. The Hebrew word (toledot) translated here as “the generations of,” sometimes rendered “the history of” or “the genealogy of,” introduces major new developments in the Genesis narrative (5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2). The introductory phrase “generations of the heavens and the earth” pertains to what follows—to what the universe generated or brought forth—rather than to the preceding account of the divine creation of the earth.

LORD God. Normally these names for God are isolated: the generic term “God” to represent Him as the sovereign creator of all (as in 1:1–2:3), and “LORD,” which translates the Hebrew personal name Yahweh. The latter recalls His unique covenant commitment to Israel (Ex. 3:14, 15). Here they are combined to stress that the Creator is also Israel’s covenant God. BACK TO GENESIS 2:4

STUDY NOTE FOR GENESIS 2:5 no bush ... no small plant of the field. Inedible growth, such as thorns (3:18) and cultivated grains (3:17), respectively. Because of the crucial role played by the garden, trees, and the cursed ground, this introduction to the fall narrative focuses on plants, not animals. BACK TO GENESIS 2:5

STUDY NOTE FOR GENESIS 2:7 formed. This figure from pottery-making represents God’s activity in shaping each person (Job 10:8–12). The creator deity as pottery maker is a common motif in ancient Near Eastern literature, such as the work of the Egyptian creator god Khnum.

man ... from the ground. The wordplay in Hebrew, “man” (Hebrew adam) and “ground” (Hebrew adamah), shows man’s close connection with the ground (2:5, 15; 3:19), and underlies Paul’s later teaching that the first Adam was fashioned in a natural body for an earthly existence. The heavenly Son of Man (Dan. 7:13) shared in this earthly state in order to secure for fallen people a spiritual body of imperishable glory in the resurrection of the redeemed (1 Cor. 15:42–49).

breathed. This figure represents the Spirit’s creative activity (Ps. 104:30; Ezek. 37:1–10, 14).

living creature. The Hebrew here does not say “a living being became man”—man is not formed from preexistent life. Man is differentiated from the animals by bearing the image of God (1:26 and notes), and he shows his authority over the animals by naming them (vv. 19, 20). BACK TO GENESIS 2:7

STUDY NOTE FOR GENESIS 2:8–17 The account of man’s probation begins with his creation (v. 7). The stage for this drama is the paradisiacal garden of Eden (vv. 8–14), while the plot consists of the events during that probation that test man’s obedience to God (vv. 15–17). In this arrangement God voluntarily condescends and offers life to humankind, but He demands obedience to His command. The first Adam, representing all human beings, fails to obey and brings death upon humanity. The active obedience of the last Adam, Christ, representing the elect, satisfies God’s demands and earns for them eternal life (Rom. 5:12–19; 1 Cor. 15:45–49).

2:8–14 The Creator, by providing man with every blessing, presses upon him the claims of God’s love and makes his later rebellion all the more inexcusable (Rom. 1:20). Humankind is meant for fellowship with God in the garden; his expulsion from that paradise is unnatural.

2:8 garden. A sanctuary where God invites humanity to enjoy fellowship and peace with Him. Later, cherubim and a flaming sword will protect the garden’s sanctity (3:24 and note; Ex. 26:1; 2 Chr. 3:7) so that sin and death will be excluded (3:23; Rev. 21:8). Faith and obedience are prerequisites for living in this place of special communion with God.

Eden. The origin of the term “Eden” is disputed; it may derive from an Akkadian term meaning “plain” or “prairie,” or from the Hebrew term meaning “pleasure” or “delight” (from which the association of Eden with the term “paradise” derives). Eden was apparently the region in which the garden was located (v. 10). The mention of Assyria and the Tigris and Euphrates Rivers (v. 14 and text note) indicates a location east of Palestine in Mesopotamia.

in the east. In biblical times the east, where the sun rises, represented life and light (3:24 note). However, the movement “east of Eden” represents a movement away from God (4:16). BACK TO GENESIS 2:8

STUDY NOTE FOR GENESIS 2:9 every tree ... food. Life in the garden is represented as a banquet table.

tree of life. This tree represents life in its highest potency—eternal life. It is available only to those who reenter the garden through the second Adam (3:22; Rev. 22:14). The NT counterpart of this tree’s life-giving fruit is found in partaking of the life-giving Christ (John 6:53–56).

tree of the knowledge of good and evil. Good and evil, a compound of opposites like heaven and earth (1:1), is a figure for exercising moral judgment (cf. Mic. 3:1–2; 1 Kin. 3:9–28). It is a good tree (3:22), but man must not seize it. The illicit taking of this fruit involves the assertion of human autonomy, the attempt to govern apart from God (ch. 3). Man must live by faith in God’s Word and not by a professed self-sufficiency of moral judgment. The law makes wise the simple (Ps. 19:7–9). BACK TO GENESIS 2:9

STUDY NOTE FOR GENESIS 2:10 A river. The location of this river is now unknown. As we now know them, the Tigris and Euphrates do not have a single source. This river reminds us of the spring of living water, the spiritual source of life, which issues from the throne of the living God (Ps. 36:8; Jer. 17:13; Ezek. 47:1–12; Rev. 22:1). Jesus also used the symbol of “living water” in describing the blessings of salvation (John 4:14; 7:37–39). BACK TO GENESIS 2:10

STUDY NOTE FOR GENESIS 2:11–13 The identity of the Pishon and Gihon Rivers is uncertain.

2:11 Havilah. Possibly located in Arabia (10:7, 29; 25:18; 1 Sam. 15:7). BACK TO GENESIS 2:11

STUDY NOTE FOR GENESIS 2:15 work it and keep it. Man has been created to find fulfillment not in idleness but in a life of rewarding labor in obedience to God’s command. Work is instituted before the fall and is part of God’s good creation, indicating that labor itself is not part of the curse on creation after the sin of Adam and Eve. Lawful work is a good thing, and though we presently struggle against difficulties that attend our labor in this fallen world (3:17–19), things will not always be this way. The effects of the curse will be removed from creation, and we will enjoy blessed labor in the new heavens and earth (Rom. 8:18–25; Rev. 21).

The Hebrew behind the latter term “keep” (translated “guard” in 3:24) also entails the notion of protecting it against enemies. Elsewhere, the verbs “work” (or “serve”) and “keep” (or “guard”) are sometimes used in combination to describe the duties of those who served within the tabernacle (Num. 3:7–8; 8:26; 18:5–6). Further parallels between the garden of Eden and the tabernacle suggest that Adam is to be guardian of the garden sanctuary. After he and the woman are expelled from the garden, this task is given to the cherubim (3:24). BACK TO GENESIS 2:15

STUDY NOTE FOR GENESIS 2:16 commanded. God’s first words to man assume his ability to choose and his moral capacity and responsibility. BACK TO GENESIS 2:16

STUDY NOTE FOR GENESIS 2:17 you shall not eat. This unique exclusion confronts Adam with the Creator’s rule over him. See theological note “Covenant of Works” on the next page. BACK TO GENESIS 2:17

STUDY NOTE FOR GENESIS 2:18–25 The gift of the first bride presents marriage before the fall and so provides the foundation for the laws against adultery (Ex. 20:14; Heb. 13:4); a model for marriage; the basis for government in the home and church (1 Cor. 11:3–12; 1 Tim. 2:12, 13); and a type of Christ’s relationship to His church (Eph. 5:22–32). The focus in 1:26, 27 is on their gender distinctions as male and female. Here, the focus is on their social relationship as husband and wife.

2:18 not good. See 1:4 and note. Man needs companionship on earth. In the OT even the most holy person, the high priest, marries (Lev. 21:13), and the Nazirite, uniquely set apart to God, is not celibate (Num. 6:1–4). Abstention from lawful marriage is never commanded in Scripture (cf. 1 Tim. 4:3), although some are given the gift of celibacy for service (1 Cor. 7:7).

helper. Man is formed first, giving him social priority, and the woman is later given to him as a helper (1 Cor. 11:3–12; 1 Tim. 2:10). The word “helper” entails his inadequacy, not her inferiority, for elsewhere it is often used of God.

fit for him. The expression assumes a complementary relationship; what he lacks she supplies and vice versa. Both share the image of God (1:26, 27). BACK TO GENESIS 2:18

STUDY NOTE FOR GENESIS 2:19, 20 Adam is being prepared for God’s gift of Eve by becoming aware of his loneliness and lack of companionship.

2:19 called. See 1:5 and note. The image-bearer now carries out the cultural mandate (1:26 and note). The place of humans is a little lower than heavenly beings and higher than the animals (Ps. 8:5).

2:20–25 See “Marriage” at Mal. 2:16. BACK TO GENESIS 2:19, BACK TO GENESIS 2:20

STUDY NOTE FOR GENESIS 2:21 one of his ribs. Or, “from his side.” The woman derives from the man, giving him priority within the institution of marriage (1 Cor. 11:3, 8) and pointing to the harmony and intimacy that should characterize the marriage relationship (v. 22; Eph. 5:28). BACK TO GENESIS 2:21

STUDY NOTE FOR GENESIS 2:23 This ... Man. Man’s first poem, his only recorded statement prior to the fall, celebrates his wife’s kinship and companionship with him.

called. His twofold naming of her entails his authority in the home (3:20; cf. Num. 30:6–8). In ancient times the authority to name often implied authority to govern (v. 19; cf. 1:5 and notes). BACK TO GENESIS 2:23

STUDY NOTE FOR GENESIS 2:24 leave. At marriage a man’s priorities change. Obligations to his wife take precedence.

hold fast to. This is the language of covenant commitment. Humans are never more like the covenant-keeping God than when they pledge themselves in covenant to one another. Marriage pictures God’s relationship to His people (Hos. 2:14–23; Eph. 5:22–32).

one flesh. A phrase pointing to the profound solidarity of the marriage relationship. The singular and total commitment involved indicates that God has intended from the beginning for marriage to be monogamous. BACK TO GENESIS 2:24

STUDY NOTE FOR GENESIS 2:25 not ashamed. This statement does not idealize nudity but anticipates why humans must wear clothes. With the fall came a tragic loss of innocence (together with the resulting shame). When people’s minds are enlightened by the gospel, they understand their moral frailty and practice customs of dress that shield them against sexual temptation. BACK TO GENESIS 2:25

STUDY NOTES FOR GENESIS 3

STUDY NOTE FOR GENESIS 3:1–24 The guardians of the sanctuary (2:15 note) are now tested for fidelity to their King. Although the term “covenant” is not used here, one does not need the word in order to communicate the concept. For instance, the word “covenant” does not appear in 2 Sam. 7:1–17, but Scripture later describes the arrangement between God and David as a “covenant” (cf. Ps. 132:12). It is not without good reason that Reformed theologians have long maintained that the test is administered under a covenant of works: obedience entitles them to life with God; disobedience brings death. The consequences of their failure can only be reversed through the justification and sanctification that comes through Christ’s fulfillment of the covenant of grace.

3:1 the serpent. In the ancient Near Eastern world, snakes were variously symbolic of life, wisdom, and chaos. Undoubtedly, this talking serpent is unique and, given his anti-God disposition, is no common snake. While the present passage provides no explanation as to the origin of this extraordinary creature, later biblical writings reveal that this serpent is an incarnation of Satan, the adversary (Rev. 12:9; 20:2). See v. 15 note; “Satan” at Job 1:6. The existence of the serpent reveals that evil already existed prior to the disobedience of Adam and Eve. This may explain why Adam is instructed to “guard” the garden sanctuary (2:15).

more crafty. Satan’s choice of embodiment is a fitting instrument for his malevolent brilliance (cf. 2 Cor. 11:13–15). His words must be carefully scrutinized. He can be withstood only with the help of God’s splendid armor (Matt. 4:1–11; Eph. 6:10–20).

woman. Satan subverts the marriage institution by bypassing the man and tempting the woman to usurp his authority (1 Tim. 2:12, 14). Nevertheless, the husband is held accountable for obeying her (vv. 9, 17). BACK TO GENESIS 3:1

STUDY NOTE FOR GENESIS 3:2–5 Satan tempts Eve by emphasizing God’s prohibition, not His provision; reducing God’s command to a question; casting doubt upon God’s sincerity and defaming His motives; and denying the truthfulness of His threat. The woman gradually yields to Satan’s denials and half-truths by disparaging her privileges in adding to the prohibition (“neither shall you touch it,” v. 3), and minimizing the threat (v. 6). BACK TO GENESIS 3:2

STUDY NOTE FOR GENESIS 3:5 good and evil. See 2:9 and note. BACK TO GENESIS 3:5

STUDY NOTE FOR GENESIS 3:6 Sin is essentially failure to trust in God. It is an act or state of unbelief, and an assertion of autonomy (2:9 note). Sin manifests itself in both doing what God has forbidden and failing to do what He has commanded. True religion consists of communion with God based on trust. And genuine trust bears fruit in obedience (John 14:15). See theological note “Original Sin” on previous page.

tree ... wise. Her decision is based on practical values, aesthetic appreciation, and intellectual gratification.

took of its fruit. By this act she seals an alliance with the prince of death and darkness. God’s loving election and plan of redemption are her only hope (v. 15 and notes).

he ate. Man becomes a rebel: surrounded with sufficient motives to trust and obey God, he chooses disobedience against God (6:5; 8:21). Salvation depends entirely upon the Lord, not the rebel. By God’s appointment Adam represents the race as its federal head; thus, his sin brings death upon all (Rom. 5:12–19). He also represents, as a model and prototype, humanity’s hostility against God (2:4–3:24 note). BACK TO GENESIS 3:6

STUDY NOTE FOR GENESIS 3:7–11 Their spiritual death (2:17 and note) is shown by their alienation from one another, symbolized by the sewing together of fig leaves for clothing, and separation from God, signified by their hiding among the trees.

3:7 naked. Nakedness in the OT suggests weakness, need, and humiliation (Deut. 28:48; Job 1:21; Is. 58:7). The Hebrew word for “naked” sounds like the Hebrew for “crafty” in 3:1. The intimacy of marriage is shattered (2:21, 24 and notes); trust is replaced by distrust. The first experience of guilt is expressed in terms of an awareness of nakedness. Redemption is linked to God’s providing a covering for human sin (v. 21 and notes; Ex. 25:17 note). BACK TO GENESIS 3:7

STUDY NOTE FOR GENESIS 3:8 hid themselves. Their consciences condemning them, they shrink from the intimacy with God they formerly enjoyed in the garden (Rom. 2:12–16). Their expulsion from it matches their attitudes and actions. BACK TO GENESIS 3:8

STUDY NOTE FOR GENESIS 3:9 Where. Though omniscient, God accommodates His speech to human limitations. Here the question induces them to come to Him (cf. 4:9; 11:5). BACK TO GENESIS 3:9

STUDY NOTE FOR GENESIS 3:11 Who. See note on 11:5. The questions (v. 13) prod them to confess their guilt. God asks Satan no questions, simply consigning him to judgment (v. 14). BACK TO GENESIS 3:11

STUDY NOTE FOR GENESIS 3:12, 13 They show their allegiance to Satan by distorting the truth, accusing one another, and ultimately accusing God (cf. James 1:13). Their efforts to conceal their sin only expose it. BACK TO GENESIS 3:12

3:13 deceived. This word underlies Paul’s teaching in 1 Tim. 2:12, 14. BACK TO GENESIS 3:13

STUDY NOTE FOR GENESIS 3:14–20 God’s weighty judgments against Satan (vv. 14–15), the woman (v. 16), and the man (vv. 17–19) nevertheless include the promise of salvation for God’s people (v. 15).

3:14 cursed. Cursedness, the opposite of blessedness (1:22 and note), denotes a breaking of Satan’s powers.

dust you shall eat all the days. Dust is the symbol of abject humiliation (Ps. 44:25; 72:9), an indignity lasting forever. Satan’s final defeat under the heel of the Messiah (v. 15) is delayed so that God’s program of redemption through the promised seed of the woman may be accomplished. BACK TO GENESIS 3:14

STUDY NOTE FOR GENESIS 3:15 I will put enmity. God graciously converts the depraved woman’s affections from Satan to Himself.

your offspring and her offspring. Humanity is now divided into two communities: the redeemed, who love God, and the reprobate, who love self (John 8:33, 44; 1 John 3:8). The division finds immediate expression in the hostility of Cain against Abel (ch. 4). This prophecy finds ultimate fulfillment in the triumph of the second Adam, and the community united with Him, over the forces of sin, death, and the devil (Dan. 7:13, 14; Rom. 5:12–19; 16:20; 1 Cor. 15:45–49; Heb. 2:14, 15). The rest of Genesis traces the woman’s offspring, beginning with Eve’s son Seth, and ending with the sons of Jacob. Ultimately, this line of descendants leads to Jesus Christ (Luke 3:23–38).

bruise ... bruise. Before His glorious victory, the woman’s seed must suffer to win the new community from the serpent’s dominion (Is. 53:12; Luke 24:26, 46; 2 Cor. 1:5–7; Col. 1:24; 1 Pet. 1:11).

head ... heel. The suffering Christ is victorious. He has already won the victory at the cross by providing atonement for the saints (Col. 2:13–15) and will consummate it at His second coming (2 Thess. 1:5–10).

Due to the announcement of the defeat of the serpent by the seed of the woman, Jesus the Messiah, theologians have long referred to Gen. 3:15 as the protoevangelion, or “the first gospel.” This verse is the first promise of redemption in Scripture. BACK TO GENESIS 3:15

STUDY NOTE FOR GENESIS 3:16–19 The woman is frustrated in her natural relationships within the home: painful labor in bearing children and subordination toward her husband. The man is frustrated in his activity to provide food. Each experiences pain by these reversals.

3:16 pain ... bring forth children. Pain is experienced even at a point of great fulfillment for the woman—the birth of her children. Nevertheless, in her role of bearing and raising children of promise in Jesus Christ, the woman is privileged to participate in God’s plan to create a people for Himself (v. 15; cf. 1 Tim. 2:15).

desire. The phrase “he shall rule over you” and the parallel wording in 4:7 suggests that her desire is to dominate. The marriage ordinance continues but is frustrated by the battle of the sexes.

rule over you. The harmony, intimacy, and complementarity of the pre-fall marriage relationship (2:21–24 and notes) are corrupted by sin and marred both by domination and enforced submission. The restoration of this relationship takes place through new life in Christ (Eph. 5:22–33). BACK TO GENESIS 3:16

STUDY NOTE FOR GENESIS 3:17 ground. Man’s natural relationship to the ground, to rule over it, is reversed; instead of submitting to him, it resists and eventually swallows him (2:7 and note). The earth, frustrated by the Creator’s assignment to disharmony, longs for restoration (Rom. 8:20–22).

in pain. Labor itself is a blessing because man’s work reflects the activity of the working God (2:2 note). But the object of man’s labor, the ground, is cursed and becomes a source of frustration. BACK TO GENESIS 3:17

STUDY NOTE FOR GENESIS 3:19 to dust you shall return. In this context physical death is a judgment (cf. Rom. 3:23). The human couple will be prevented from eating of the tree of life (3:22). BACK TO GENESIS 3:19

STUDY NOTE FOR GENESIS 3:20 called. See notes on 1:5; 2:23.

mother of all living. Adam’s choice of the name Eve demonstrates his faith in God’s promise that the woman will bear children, including the seed who will defeat Satan. BACK TO GENESIS 3:20

STUDY NOTE FOR GENESIS 3:21 garments of skins. God’s durable “tunics” contrast with the inadequate attempt by Adam and Eve to cover their shame (3:7). His provision also entails killing an animal, suggesting the need for a sacrifice in order to restore what was lost in the fall (3:7 note; Lev. 17:11). BACK TO GENESIS 3:21

STUDY NOTE FOR GENESIS 3:22 us. See note on 1:26.

live forever. Adam and Eve are protected from an eternal bondage to sin and misery that would result if they ate of the tree of life (v. 19 note). BACK TO GENESIS 3:22

STUDY NOTE FOR GENESIS 3:23 sent him out. God cleanses His garden sanctuary/temple (2:8 note; cf. Luke 10:18; John 2:12–17; Rev. 21:27). BACK TO GENESIS 3:23

STUDY NOTE FOR GENESIS 3:24 east. See 2:8 and note. Israel’s tabernacle and temple, like the medieval cathedrals, faced toward the east.

cherubim ... to guard. These heavenly beings take over the duty assigned to the human couple. The cherubim prohibit sinners from having access to God’s sanctuary (Ex. 25:18; 2 Chr. 3:7). The coming heavenly Adam, who bears the curse of toil, sweat, thorns, conflict, death on a tree, and descent into dust, will ultimately restore access to the tree of life, tearing apart the veil of the temple on which cherubim were sewn (2:8 and note; Ex. 26:1; Matt. 27:51; Heb. 6:19; 9:3; Rev. 22:1–3, 14). BACK TO GENESIS 3:24

STUDY NOTES FOR GENESIS 4

STUDY NOTE FOR GENESIS 4:1–26 In the light of God’s promise that an offspring of the woman will overthrow the serpent, the birth of two sons to Eve is significant. However, the narrative takes a sinister twist when Cain kills Abel. The prophesied hostility between the offspring of the serpent and the offspring of the woman (cf. 3:15) takes shape immediately in the hostility of ungodly Cain against godly Abel (vv. 1–16) and in the contrast of Cain’s ungodly offspring with the godly line of Seth (4:17–5:32). There is a horrendous escalation of sin from Cain to Lamech.

4:1–16 The focus is on Cain, the archetype of Satan’s followers. Cain displays his kinship with the devil by his hostility against God and his murder of a good man (v. 8; Matt. 23:35; Heb. 11:4), together with his lies (v. 9; John 8:44; 1 John 3:12).

4:1 Adam knew Eve. The Hebrew word for “know” is used here to denote the sexual intimacy of the marriage relationship.

a man with the help of the LORD. Humans, both originally (1:26, 27) and presently, owe their existence to God. Woman originally came from the man; now man comes forth from the woman. The sexes are dependent on each other, and both are dependent on God (1 Cor. 11:8–12). BACK TO GENESIS 4:1

STUDY NOTE FOR GENESIS 4:2 Abel. The name means “breath,” “vapor,” or “nothing” with the connotation of “perishable,” a somber prophecy of what follows. BACK TO GENESIS 4:2

STUDY NOTE FOR GENESIS 4:4, 5 offering. The Hebrew here is the common word for “tribute,” the gift of an inferior to a superior (1 Sam. 10:27; 1 Kin. 4:21). Each brother brings a gift appropriate to his vocation (cf. Gen. 32:13–21).

4:4 firstborn. As the author and owner of life, God is entitled to the first share produced by plants (firstfruits, Deut. 26:1–11), animals, and men (firstborn, Ex. 13:2, 12; 34:19), and to the best of what a worshiper had to offer (fat, Lev. 3:14–16). Abel brings both the first and the best; Cain brought neither. Some also point out that Abel brought a blood sacrifice, while Cain did not. In the end, God accepts Abel’s offering, not Cain’s for reasons we cannot fully understand, except that He accepted Abel’s offering based on His sovereign choice and for His glory.

the LORD had regard. God sees the heart (cf. 1 Sam. 16:7).

Abel and his offering. The worshiper and his offering are inseparable: by faith Abel is commended as a righteous man when God speaks well of his offerings; without faith neither Cain nor his offerings are pleasing to God (Heb. 11:4, 6). BACK TO GENESIS 4:4

4:5 Cain is very angry. Cain’s failure in worship and his subsequent angry response are basic to his unethical behavior. BACK TO GENESIS 4:5

STUDY NOTE FOR GENESIS 4:6 Why. God’s question introduces the admonition in v. 7 (3:9 note). BACK TO GENESIS 4:6

STUDY NOTE FOR GENESIS 4:7 crouching at the door. Sin is depicted as a threatening creature crouching outside the door of a house. God is warning Cain of his spiritual peril.

desire. See note on 3:16.

rule over it. Knowing Cain’s heart, God warns him not to submit to the murderous temptation of the devil (cf. 1 John 3:12). Although unregenerate humans can rule over the ground and flocks, they cannot finally master sin (1:26 note; Ps. 53:3; Rom. 8:7). BACK TO GENESIS 4:7

STUDY NOTE FOR GENESIS 4:8 spoke to Abel. Ignoring God and His warning, Cain’s subsequent actions reveal his answer. Abel is mentioned only for his birth, offering, and death.

killed him. The fracturing of family ties by sin, begun in ch. 3, quickly reaches the extreme of murder. Seeking autonomy from God like his parents (3:6 note), Cain usurps divine sovereignty over life. BACK TO GENESIS 4:8

STUDY NOTE FOR GENESIS 4:9 Where is Abel. See note on 11:5.

am I my brother’s keeper. The sarcastic hypocrite has already killed his brother when he makes this statement. BACK TO GENESIS 4:9

STUDY NOTE FOR GENESIS 4:10–14 Cain the murderer, alienated both from the ground and from society, has no rest.

4:10 What have you done. The question registers God’s outrage.

crying. Whereas Abel’s blood cries out for vengeance (Is. 26:21; Matt. 23:35; Rev. 6:10), Christ’s blood cries out for forgiveness (Heb. 12:24). BACK TO GENESIS 4:10

STUDY NOTE FOR GENESIS 4:11 cursed. God’s curse now links Cain with Satan (3:14; 1 John 3:12). His time of grace ended, he is consigned to judgment (Heb. 9:27; 10:27). Whereas in 3:17–19 the ground is cursed so as not to yield its produce without frustrating labor, now Cain is cursed to become a fugitive without a permanent place and security. BACK TO GENESIS 4:11

STUDY NOTE FOR GENESIS 4:13 greater than I can bear. Cain responds with self-pity instead of repenting for his sin against God and his brother. He fears physical and social exposure but not the God who made him. BACK TO GENESIS 4:13

STUDY NOTE FOR GENESIS 4:14 whoever finds me. The story up to now has focused on Cain, not on Adam’s other descendants (v. 17; 5:4). Ironically, after murdering his brother, Cain now fears vengeance from his own family (cf. Num. 35:19).

kill me. Cain anticipates the violent behavior of other humans (6:5, 11). BACK TO GENESIS 4:14

STUDY NOTE FOR GENESIS 4:15 mark. This may have be a protective sign or insignia identifying Cain as one under God’s protection. In addition to describing physical signs or marks, this term can also refer to solemn verbal oaths. BACK TO GENESIS 4:15

STUDY NOTE FOR GENESIS 4:17–24 The ambivalence of godless human culture is portrayed by advances in civilization, including the first city, that parallel an increase in violence.

4:17, 18 Cain ... Enoch ... Irad ... Mehujael ... Methushael ... Lamech. The names are similar to those in ch. 5, paralleling and contrasting the two lines of Adam’s offspring. The seventh from Adam through Cain and Seth—the ungodly Lamech (vv. 19–24) and the godly Enoch (5:24), respectively—stand in sharp contrast to each other. The former inflicted death; the latter did not die.

4:17 knew his wife ... bore Enoch. See note on v. 1. In God’s common grace, family life is enjoyed by unbelievers as well as by believers.

he built a city. In seeking the security of a city, it appears that sinful Cain both defies the divine judgment that he should be a vagabond (v. 12) and shows his lack of faith in the protection provided by God’s mark (v. 15). The earthly city provides both civilization and protection, but culminates in the building of a city that challenges God’s supremacy (11:4). The faithful, by contrast, look for a heavenly city (Phil. 3:20; Col. 3:1–4; Heb. 11:10, 16; 12:22; 13:14). God’s ultimate plan for the earth and humanity is the construction of a unique city that He will inhabit with redeemed humanity (Rev. 21–22). BACK TO GENESIS 4:17

STUDY NOTE FOR GENESIS 4:19–24 Lamech. Lamech represents both a progressive hardening in sin—polygamy (cf. 2:24; Matt. 19:5, 6) and a grossly unjust vendetta—and the extension of the cultural mandate from animal husbandry (v. 20) to the arts (v. 21) and sciences (v. 22). Lamech expresses, indeed celebrates, his deepening depravity by his song (vv. 23, 24).

4:19 two wives. Bigamy is an abuse of the marriage institution that God has intended from the beginning to be monogamous (2:24 note). BACK TO GENESIS 4:19

STUDY NOTE FOR GENESIS 4:24 seventy-sevenfold. Cain’s violence and vindictiveness are greatly magnified in his descendant. The depth of Lamech’s depravity is evident in his arrogant assurance and self-reliance (in contrast to Cain’s fear, v. 14). Note the contrast with Jesus’ teaching in Matt. 18:21–22. BACK TO GENESIS 4:24

STUDY NOTE FOR GENESIS 4:25, 26 This episode provides a transition between the two accounts begun in 2:4 and 5:1 (cf. 6:1–8; 9:18–29). Having traced Cain’s line for seven generations, the narrative goes back in time to report the birth of another son to Eve.

4:25 knew his wife. See note on v. 1. The comparison and contrast with vv. 1, 17 signal the transition to the line of the godly offspring predicted in 3:15.

Seth. His name, derived from the Hebrew verb translated “appointed” (text note), expresses Eve’s faith that God will continue the covenant family in spite of death (3:15; cf. 3:20 note).

another offspring. This younger brother of Cain and Abel is the one through whom the seed of the woman will come.

4:26 call upon the name of the LORD . This action suggests that the family line of Seth and Enosh is righteous. The family, making its petition and praise in the name of the Lord, glorifies God, not people (cf. vv. 23, 24). BACK TO GENESIS 4:25

STUDY NOTES FOR GENESIS 5

STUDY NOTE FOR GENESIS 5:1–6:8 This account of Adam’s genealogy focuses on the covenant line of Seth (ch. 5) and then summarizes the terrible escalation of sin on the earth before the flood (6:1–8).

5:1–3 The godly line of Seth, in contrast with that of Cain (4:17–24), is begun by linking it with the original creation: vv. 1–2 summarize 1:1–2:3, esp. 1:27, 28. Verse 3b echoes both 1:27, 28 and 4:25 (11:10–26). God’s intention for creation will be realized through Seth, not Cain.

5:1 This is the book of the generations. A new section of Genesis begins (2:4 note). The mention of a “book” or “document” indicates that the author used sources (cf. 11:10–26). BACK TO GENESIS 5:1

STUDY NOTE FOR GENESIS 5:2 blessed. The creation blessing is reiterated (1:28; 9:1 note).

named. See 1:5 and note. BACK TO GENESIS 5:2

STUDY NOTE FOR GENESIS 5:3–32 These verses contain ten paragraphs, each written in the same form, with one paragraph for each generation in Adam’s line through Seth. There are some similarities, as well as significant differences, between this material and the Sumerian King List (written c. 2000 B.C.), which mentions eight antediluvian (pre-flood) kings who reigned for exceptionally long periods (up to 72,000 years). Following the Sumerian flood account (chs. 6–9), there is another list of shorter-lived postdiluvians, that is, people who lived after the flood (ch. 11).

More significant are the formal similarities and material differences between this Sethite genealogy and the Cainite genealogy in ch. 4. Both are initially linear, focusing on one individual in each generation, and both conclude by dividing the line among three sons (4:20–22; 5:32; the same is true in 11:10–26). But the central themes of these genealogies contrast sharply. Cain’s line dies in the flood; Seth’s lives through it. Whereas the former presents the curse-laden line of Cain as concluding with another murderer (4:17–24), the latter links the founder of humanity, Adam, with its re-founder, Noah (4:25, 26 note). The Enoch and Lamech in Seth’s line cannot be confused with the first and last descendants bearing these names in Cain’s line. Enoch, the seventh in the line of Seth, “walked with God” and “God took him” (v. 24). The Sethite Lamech names his son Noah, hoping the Lord will “bring us relief” (cf. v. 29).

Because the Hebrew word translated “fathered” often means “became the ancestor of,” and because some of the numbers may be symbolic, many scholars argue that there are gaps in these genealogies and cannot be used to compute a precise chronology to date the age of the earth. Others disagree. In any case, the significant seventh generation of each genealogy marks a high point—the height of wickedness in the Cainite Lamech (4:18–24), and the height of godliness in the Sethite Enoch (vv. 18–24; cf. vv. 21–24 note). The figure of ten generations from Seth to Noah (vv. 3–32) matches the ten generations from Shem to Abram in 11:10–26. (This latter genealogy appears to contain gaps; see 11:10–26 note; cf. Matt. 1:17 note.) Unlike modern genealogies, in which exhaustive accounts are desired, genealogies in the ancient Near East and the Bible are often formulated along lines that emphasize theological purposes and functions. BACK TO GENESIS 5:3

STUDY NOTE FOR GENESIS 5:5 he died. See 3:19 and notes. Through Adam’s transgression death came upon all (Rom. 5:12–14). On the other hand, in spite of this judgment God’s grace preserves the messianic line (3:15 and note) even while sin abounds on the earth (4:17–24). BACK TO GENESIS 5:5

STUDY NOTE FOR GENESIS 5:22 walked with God. The expression, repeated twice (here and v. 24), signifies intimate fellowship (3:8; 6:9). After the flood, the prospect of a similar relationship is promised through the presence of God in the tabernacle (Lev. 26:12). BACK TO GENESIS 5:22

STUDY NOTE FOR GENESIS 5:23 365 years. Although longevity is often a sign of divine blessing and favor (Ps. 91:16), the blessed Enoch’s relatively short life span, especially compared to his son Methuselah, shows that being in God’s presence is an even greater privilege (John 17:24). BACK TO GENESIS 5:23

STUDY NOTE FOR GENESIS 5:24 was not, for God took him. Of all the saints recorded in the OT, only Enoch and Elijah did not experience physical death (2 Kin. 2:1–12; Heb. 11:5). BACK TO GENESIS 5:24

STUDY NOTE FOR GENESIS 5:29 this one shall bring us relief. Whereas the Cainite Lamech sought to redress wrong through revenge (4:24), the Sethite Lamech looks in hope to the Lord to provide the seed through whom would come deliverance from the curse. BACK TO GENESIS 5:29

STUDY NOTE FOR GENESIS 5:32 500. See 6:3 and note.

Shem, Ham, and Japheth. Their story is resumed in 9:18. BACK TO GENESIS 5:32

STUDY NOTES FOR GENESIS 6

STUDY NOTE FOR GENESIS 6:1–8 This section, by the mention of Noah (5:32; 6:8, 9), signals the transition from the godly line of Seth to the flood story (6:9–9:17) and recalls the ominous situation at the end of the Cainite lineage (4:17–24). BACK TO GENESIS 6:1

STUDY NOTE FOR GENESIS 6:2 sons of God. These have been identified as Sethites (the traditional Christian interpretation), as angels (the earliest Jewish interpretation; cf. Job 1:6), and as royal tyrannical successors to Lamech who gathered harems (proposed by rabbis of the second century A.D.). All three interpretations can be defended linguistically. The first interpretation best fits the immediate preceding context (a contrast of the curse-laden line of Cain with the godly line of Seth). If “sons of God” denotes Seth’s line, then “daughters of man” probably refers specifically to Cainite women. The intermarriage of the two lines easily explains why Noah is the sole righteous offspring of Seth after nine generations. Luke’s genealogy of Jesus provides a basis for understanding how Seth’s lineage may be viewed as “sons of God” (Luke 3:36–38). The second view has ancient support, but seems to contradict Jesus’ statement that angels do not marry (Mark 12:25) and does not explain why the focus is on mortals (v. 3) and the judgment on them (vv. 5–7). The third interpretation explains the phrase “any they chose” and matches the description of Lamech’s actions in 4:19–24 but lacks much ancient support and demands that “sons of God” refers to people who are anything but God-like.

saw ... attractive ... took. The Hebrew term here translated “attractive” is often rendered “good.” Their sin repeats the pattern (“saw ... good ... took”) of the original sin in 3:6. BACK TO GENESIS 6:2

STUDY NOTE FOR GENESIS 6:3 My Spirit. See note on 1:2.

abide in. The Hebrew word is difficult to translate. Some scholars relate it to a term meaning “rule” or “judge,” while ancient translators understood it to mean “remain” or “contend” (text note). Either way, the sentence points to the withdrawal of God’s life-giving Spirit (1:2 note).

120 years. Probably the span of time between this proclamation and the flood (5:32; 7:6). It may refer to an individual’s life span, but that interpretation seems contradicted by the age of the postdiluvians who at first lived much longer (9:28; 11:10–26) and then much shorter (Ps. 90:10). BACK TO GENESIS 6:3

STUDY NOTE FOR GENESIS 6:4 Nephilim. See text note. These giant-like “mighty men” fill the earth with violence (v. 11; Num. 13:32, 33). The Hebrew root means “to fall” and may suggest their fate (Ezek. 32:20–28).

and also afterward. This parenthetical remark reminds the book’s original audience that the same kind of horrible people existed after the flood (Num. 13:32, 33).

mighty men. The Hebrew here is also used later for Nimrod and his bestial kingdom (10:8–11). As a consequence of the fall, human beings misuse their God-given capacity to rule over other creatures. Aggressive force and violence become the hallmark of human dominion on earth. BACK TO GENESIS 6:4

STUDY NOTE FOR GENESIS 6:5 every intention ... of his heart. A vivid portrayal of the depth and comprehensiveness of human depravity (cf. 8:21). BACK TO GENESIS 6:5

STUDY NOTE FOR GENESIS 6:6 regretted. Here is a reference to a change of attitude and action. There is no contradiction between this verse and passages teaching the changelessness (immutability) of God (Mal. 3:6; James 1:17) and that God does not change His mind (Num. 23:19; 1 Sam. 15:29; Ps. 33:11; Is. 46:10). Remembering that this description is anthropopathic (God is depicted in terms of the human experience of knowledge and emotion), we must also recognize that the immutable and sovereign God deals appropriately with changes in human behavior. When people sin or repent of sin, He “changes His mind” with regard to the blessing or punishment appropriate to the situation (Ex. 32:12, 14; 1 Sam. 15:11; 2 Sam. 24:16; Jer. 18:11; Amos 7:3, 6)—all in accordance with His sovereign and eternal purposes. He works out all things according to the counsel of His will (Eph. 1:11), having ordained every change in human behavior as well as His response to it; thus, He never changes like we do on the basis of new information or unforeseen consequences. Because God is changeless in His being and eternally loyal to His covenant promises and unchanging decree, we can have firm confidence in Him who is “the same yesterday and today and forever” (Heb. 13:8 and note).

grieved him to his heart. The Hebrew here means “indignant rage” (cf. 34:7). Christ’s sacrifice pacifies God’s bitter indignation against sin (8:21). BACK TO GENESIS 6:6

STUDY NOTE FOR GENESIS 6:7 I will blot out. In this story the first created order is destroyed by a flood and the second inaugurated, a scenario constituting a prophetic model of the present order to be destroyed by fire and replaced by the third and perfect one (2 Pet. 3:3–13). Jesus also uses this model as a type of the day of the Lord (Matt. 24:37–39).

animals ... heavens. As the ground has endured the consequences of its rulers’ sin, so also must the animals. BACK TO GENESIS 6:7

STUDY NOTE FOR GENESIS 6:8 But Noah. Noah is the righteous remnant in his day, a remnant God always establishes and preserves by grace. See Rom. 11:1–6; Heb. 11:7; 2 Pet. 2:5.

found favor. God’s grace and favor are always unmerited by human beings, and Noah’s integrity cannot earn God’s acceptance for eternal salvation (Rom. 3:10–12). God saves Noah, as He saves us, as a free, unconditional gift that Christ finally purchases with His own blood. BACK TO GENESIS 6:8

STUDY NOTE FOR GENESIS 6:9–9:29 Although stories of a great flood are found in many cultures, none are so strikingly similar to this account as those of ancient Mesopotamia (e.g., the Gilgamesh Epic and the Atrahasis Epic). There are crucial differences, however. In the Mesopotamian tales, the petty pagan gods bring about a flood to control overpopulation or to quiet the annoying noise of people, and once it comes, they are frightened by it. In contrast, the true God sovereignly brings the flood because of man’s wickedness; and in response to Noah’s sacrifices, He pledges never again to destroy the earth. See note 6:22.

The description of the flood parallels in various ways the initial account of creation, particularly with the dry land emerging from the waters. This conveys the impression that the flood is an act of re-creation. In addition, other aspects of the story suggest that the earth, which has been defiled by human wrongdoing, is purified by the waters.

6:9–22 This section depicts the covenant relationship: Noah is righteous (v. 9), obeying God’s commands, and God promises to confirm a covenant with him to preserve creation (v. 18). Corresponding to the creation account of ch. 1, God’s commands (vv. 13–21) are followed by obedience (v. 22).

6:9 These are the generations of. See note on 2:4.

righteous. Noah’s way of life distinguishes him from others. His moral integrity is evidence of his trust in God and relationship with God.

blameless. Not that Noah is sinless (cf. 9:20–23) but that his devotion to God and God’s commandments is unchallenged (cf. 2 Sam. 22:24). The fundamental orientation of his life is to please the Lord.

walked with God. See note on 5:22. BACK TO GENESIS 6:9

STUDY NOTE FOR GENESIS 6:13 destroy. The same Hebrew word lies behind “corrupt” and “corrupted” in vv. 11, 12. The punishment matches the crime: Just as sinful mankind has ruined the earth, God will ruin the earth as punishment against them. BACK TO GENESIS 6:13

STUDY NOTE FOR GENESIS 6:14 ark ... pitch. The same Hebrew terms are used in Ex. 2:3 for the ark (of bulrushes) that protected Moses, whom God also used to bring forth a new humanity from a world under judgment. BACK TO GENESIS 6:14

STUDY NOTE FOR GENESIS 6:15 This is how. The Lord uniquely specifies the design for the building of the ark, the wilderness tabernacle, and Solomon’s temple. The ark preserves Noah’s family; the latter structures will sustain the later covenant people.

300 cubits ... 30 cubits. See text note. The dimensions (450 x 75 x 45 feet [137 x 23 x 14 m]) indicate a stable and seaworthy vessel similar in size to a modern battleship. By contrast the ark in the Babylonian Gilgamesh Epic, though pitched within and without, is an unstable 180-foot cube, about four times larger in volume than Noah’s ark (7:4 and note). BACK TO GENESIS 6:15

STUDY NOTE FOR GENESIS 6:17 I will bring a flood of waters. God sovereignly rules over the flood (Ps. 29:10).

earth ... all flesh. A worldwide flood is in view (7:19–23; 8:21; 9:11,15; 2 Pet. 3:5–7). BACK TO GENESIS 6:17

STUDY NOTE FOR GENESIS 6:18–21 God preserves His creation in miniature: humans (v. 18), animals (v. 20), food (v. 21).

6:18 will establish my covenant. The first occurrence in Genesis of the Hebrew term for “covenant” (berit). The Hebrew here denotes the initiation of a covenant of preservation that will be set in place after the flood, guaranteeing that such an event will never happen again (9:8–17). Noah’s salvation from the waters of the flood is an example of God’s grace and mercy. See “Covenant” at 15:18.

your sons ... with you. This refrain (7:7, 13; 8:16, 18; cf. 7:1) emphasizes that God preserves humanity in its basic family structure, and that God often deals savingly with entire family units, including children. Here physical salvation is secured in the midst of floodwater, a type of Christian baptism (1 Pet. 3:20, 21). BACK TO GENESIS 6:18

STUDY NOTE FOR GENESIS 6:20 shall come in to you. God’s power can be discerned in the animals’ coming to Noah. BACK TO GENESIS 6:20

STUDY NOTE FOR GENESIS 6:22 The ancient Mesopotamian flood stories focused on human heroes or mighty men such as Utnapishtim, the only survivor of the flood in the Gilgamesh Epic (6:9–9:29 note). By contrast, the Genesis account focuses on God and mentions only Noah’s obedience (7:5, 9, 16). BACK TO GENESIS 6:22

STUDY NOTES FOR GENESIS 7

STUDY NOTE FOR GENESIS 7:1–10 See note on 6:9–9:29. The gathering and preservation of this remnant is a prototype of God’s salvation of His elect in the day of the Lord (Matt. 3:12; 24:31; 2 Thess. 2:1). Unlike the community who will be saved in the day of the Lord, however, the remnant from the flood is a mixture of elect and non-elect (9:20–27 and notes).

7:1 all your household. See note on 6:18.

righteous. See notes on 6:9. BACK TO GENESIS 7:1

STUDY NOTE FOR GENESIS 7:2, 3 These precise directives clarify, rather than contradict, those of 6:19, 20.

7:2 seven. The additional clean animals are needed for sacrificial purposes (8:20) and for food (9:3).

all ... animals. See 6:19, 20 and note.

clean. Noah knows the distinction between clean and unclean through special revelation. Fundamental institutions of the Mosaic law—the Sabbath (2:1–3), the ideal sanctuary (2:8 note), and sacrifice (3:21; 4:3–5)—reach back to the pre-flood creation order; others, such as tithing (14:20) and circumcision (17:9–14), to at least the time of the patriarchs. Earth’s future depends on these sacrificial animals (8:20–22 and notes; Lev. 11:1–47 note). BACK TO GENESIS 7:2

STUDY NOTE FOR GENESIS 7:4 in seven days. One hundred twenty years were needed to build the ark (6:3 and note) and one week is necessary to fill it. One Babylonian flood account imagines seven days to build a ship much bigger than Noah’s and a flood lasting seven days (6:15 note).

forty. Forty is a conventional number often used to mark a distinctive period of time (e.g., Ex. 24:18; 1 Kin. 19:8; Acts 1:3). It can also be associated with a period of testing. The forty days and forty nights of rain are part of the 150 total days (8:4). BACK TO GENESIS 7:4

STUDY NOTE FOR GENESIS 7:5 commanded. See note on 6:22. BACK TO GENESIS 7:5

STUDY NOTE FOR GENESIS 7:6 six hundred. See 6:3 and note. The precise day is given in v. 11. BACK TO GENESIS 7:6

STUDY NOTE FOR GENESIS 7:7 sons. See 6:18 and note. BACK TO GENESIS 7:7

STUDY NOTE FOR GENESIS 7:9 went. See note on 6:20. BACK TO GENESIS 7:9

STUDY NOTE FOR GENESIS 7:10 waters ... came upon the earth. See note on 6:17. BACK TO GENESIS 7:10

STUDY NOTE FOR GENESIS 7:11 fountains ... windows. Poetic expressions for the unrestrained release of water (Ps. 78:23; Is. 24:18; Mal. 3:10). The earth is being returned to its primordial condition by the release of the bounded waters above and by the upsurge of the subterranean waters (1:2, 6–9; cf. 8:1–5 and note).

deep. See note on 1:2. BACK TO GENESIS 7:11

STUDY NOTE FOR GENESIS 7:13–16 See note on 6:18–20. The full roll call, with the phrase “according to its kind,” echoes the creation account (e.g., 1:21, 24, 25).

7:13 on the very same day. This phrase suggests a memorable occasion (17:23, 26; Ex. 12:41, 51; Deut. 32:48). BACK TO GENESIS 7:13

STUDY NOTE FOR GENESIS 7:16 the LORD shut. God’s works of grace are both sovereign and particular. In a Babylonian flood account the hero shuts the door; God is the chief actor throughout the biblical account. In shutting the door, God also distinguishes between the righteous and the wicked (6:18–20 note). Elsewhere in Scripture, doors provide safety for God’s people in times of judgment. While God rained judgment on the wicked, Lot (19:10), Israel (Ex. 12:23), and Rahab (Josh. 2:19) found safety behind closed doors. Jesus uses this symbol of separation in describing the safety of the righteous in the day of the Lord’s coming (Matt. 25:10–13). BACK TO GENESIS 7:16

STUDY NOTE FOR GENESIS 7:17–24 In this climactic section the churning waters multiply and triumph, destroying the creation. Contrast this scene with the blessing of 1:22.

7:17 forty. See note on v. 4. BACK TO GENESIS 7:17

STUDY NOTE FOR GENESIS 7:18 prevailed. The Hebrew word, repeated in vv. 19, 20, is a military term for triumph in battle. BACK TO GENESIS 7:18

STUDY NOTE FOR GENESIS 7:20 fifteen cubits deep. The mountains are submerged to a depth of fifteen cubits (22.5 feet [7 m]), a depth sufficient to keep the ark from grounding. BACK TO GENESIS 7:20

STUDY NOTE FOR GENESIS 7:21 The creatures are listed in the order of their creation (1:20–25).

all flesh died. See note on 6:17. BACK TO GENESIS 7:21

STUDY NOTE FOR GENESIS 7:23 Only Noah ... in the ark. See note on 6:18. The flood was God’s means for punishing human wickedness, purifying a defiled world, and preserving the human race for the fulfillment of His redemptive purposes. BACK TO GENESIS 7:23

STUDY NOTES FOR GENESIS 8

STUDY NOTE FOR GENESIS 8:1–11:26 The account of post-flood history contains echoes of the pre-flood period, reflecting both the ongoing sinfulness of human nature (e.g., 8:20–22; 9:20–23; 11:1–9) and the continuation of the unique family line that will eventually lead to Jesus Christ (11:10–26). While the going down of the flood waters is portrayed as an act of re-creation, human nature continues unchanged.

8:1 God remembered Noah. The Hebrew expression indicates action based on a previous commitment (9:15; 19:29; 30:22; Ex. 2:24; 6:5; Luke 1:72, 73), not merely mental recall.

wind. The Hebrew word here is the same one for “Spirit” in 1:2, recalling the original creation account and introducing God’s first re-creative act, renewing the earth out of the waters (8:1–12:9 note). Successive re-creative acts mirroring the original creation follow: the gathering of the waters (vv. 2–5; cf. 1:6–9), the placing of birds in the heavens (vv. 6–12; cf. 1:20–23), the establishment of dry ground (v. 13; cf. 1:9–12), the emergence of animals and humans upon the earth to multiply and fill it (vv. 16–19; cf. 1:24–27), and the divine blessing (9:1–3; cf. 1:28–30). BACK TO GENESIS 8:1

STUDY NOTE FOR GENESIS 8:4 mountains of Ararat. In the area of ancient Urartu (2 Kin. 19:37), now part of northeastern Turkey and Armenia. BACK TO GENESIS 8:4

STUDY NOTE FOR GENESIS 8:6 forty. See note on 7:4. BACK TO GENESIS 8:6

STUDY NOTE FOR GENESIS 8:16 Go out. Since the flood is a type of Christian baptism (1 Pet. 3:20, 21), the coming of Noah and his family out of the ark may be thought of as their emerging out of the waters of death into a new life (cf. John 5:28, 29; 11:43; Rom. 6:3–6). They prefigure the new humanity who prevail over evil (Rev. 21:7).

your sons. See 6:18 and note. BACK TO GENESIS 8:16

STUDY NOTE FOR GENESIS 8:18 So Noah went out. See note on 6:22. BACK TO GENESIS 8:18

STUDY NOTE FOR GENESIS 8:20–9:17 The Noahic covenant is established. The Lord graciously promises with a solemn covenant oath never again to destroy the earth by flood. As with other biblical covenants, the covenant promise (8:21, 22; 9:11) is accompanied by covenant mandates or stipulations (9:1–7) and the giving of a covenant sign (9:12–17).

8:20 altar ... burnt offerings. Significantly, Noah’s first act after emerging from the ark is to worship God. Though mentioned here for the first time, the key aspects of the sacrificial system are presupposed (7:2 note). The burnt offering signifies dedication to God and propitiation for sin (v. 21 note; Lev. 1:4; 6:8–13).

clean. See note on 7:2. BACK TO GENESIS 8:20

STUDY NOTE FOR GENESIS 8:21 pleasing. A play on words results from the similarity between this Hebrew word and Noah’s name. This reference to the divine sense of smell anthropomorphically portrays the pleasure God takes in the worship of His people (Ezek. 20:41; Eph. 5:2; cf. 2 Cor. 2:15, 16). As a propitiatory sacrifice, Noah’s burnt offering soothes God’s indignation against sin (6:6) and prefigures the death of Christ (Is. 53:10). Pleased with the sacrifice of His servant Noah (cf. 4:4), God resolves never again to send a worldwide flood (cf. 6:6 note).

curse the ground. God is not lifting the curse of 3:17 but promising not to destroy the earth again by a worldwide flood (9:11).

for the intention ... evil. The gracious character of the Noahic covenant is underscored by the divine promise to never again send a deluge despite the continuing presence of human sin deserving judgment. Such grace also underlies God’s preservation of Israel (Ex. 33:3; 34:9).

Neither will I ever again strike. God’s grace toward Noah is extended to humanity in general (6:8; 9:12). BACK TO GENESIS 8:21

STUDY NOTE FOR GENESIS 8:22 While the earth remains. This qualifies “neither will I ever again” in v. 21. God will preserve the earth until the final judgment (2 Pet. 3:7, 13); the earthly order will not end prematurely. BACK TO GENESIS 8:22

STUDY NOTES FOR GENESIS 9

STUDY NOTE FOR GENESIS 9:1 blessed. God’s blessing on Noah to be fruitful and have dominion constitutes the climactic act in God’s renewal of creation (8:1 note), recalling God’s announcement in 1:28. BACK TO GENESIS 9:1

STUDY NOTE FOR GENESIS 9:2 fear of you. The reference to “fear” underscores a significant change from the pre-fall situation. Whereas before this point, it may be that people were vegetarians, they now are given permission to eat animals (v. 3 note). BACK TO GENESIS 9:2

STUDY NOTE FOR GENESIS 9:3 Every moving thing ... everything. The human diet is expanded to include meat (1:29 note), though the consumption of carrion (Lev. 11:40; Deut. 14:21) and blood (v. 4; Lev. 17:10) is forbidden. Rather than initiating the practice of meat eating, this divine injunction may simply permit what sinful humanity had earlier practiced. In fact, John Calvin and other Reformed scholars have argued that humans were already permitted to eat meat before the flood and even before the fall. Significantly, no distinction is made between clean and unclean, a situation restored under the new covenant (Mark 7:19; Acts 10:9–16; 1 Tim. 4:3–5). BACK TO GENESIS 9:3

STUDY NOTE FOR GENESIS 9:4 not eat ... blood. This requirement points to the symbolic connection between blood and life, a concept also basic to the sacrificial system (Lev. 17:11) and the atoning work of Christ (Heb. 9:14, 22). All life belongs to God, and people must acknowledge this by not eating blood. See Lev. 3:17; 7:27; 19:26; Deut. 12:16; 1 Sam. 14:32–34. BACK TO GENESIS 9:4

STUDY NOTE FOR GENESIS 9:5 I will require ... require ... require. This threefold usage of the same Hebrew verb underscores the principle that human life, which is in the image of God (v. 6), is so valuable that God demands as compensation for unlawful killing nothing less than the life of the murderer. Ultimately, the Lord is the vindicator of life (Ps. 9:12; 2 Kin. 9:26). Murder burdens the guilty with its pollution (Num. 35:33; Ps. 106:38) and is expiated by the death of the murderer (v. 6; 1 Kin. 2:31, 32) or through atonement when the murderer is unknown (Deut. 21:7–9). If these measures were not used, it brought the Lord’s judgment on the land (2 Sam. 21; Deut. 19:13; 1 Kin. 2:9, 31–33).

from every beast. See Ex. 21:28, 29. BACK TO GENESIS 9:5

STUDY NOTE FOR GENESIS 9:6 by man. See v. 5; 4:16 and notes. God’s endowment of humans with this judicial authority shows they bear responsibility for the actions of others (1:26) and lays the foundation for government by the state (Rom. 13:1–7).

image. Though distorted by sin, people are still special because they are made in the image of God (1:26 and note; 8:21). This explains why homicidal blood, in contrast to animal blood, must be compensated for. See “Human Beings Created in the Image of God” at 1:27. BACK TO GENESIS 9:6

STUDY NOTE FOR GENESIS 9:9 I establish my covenant. See notes on 6:9–22; 8:20–9:17. God’s promise to preserve the earth (8:20–22) is now confirmed by a covenant that includes Noah, his descendants, and all creation (v. 12). See “Covenant” at 15:18. BACK TO GENESIS 9:9

STUDY NOTE FOR GENESIS 9:12 sign. Biblical covenants are usually certified by visual symbols; these include circumcision for the Abrahamic covenant (17:11), the Sabbath for the Mosaic covenant (Ex. 31:13, 17), and the Lord’s Supper for the new covenant (Luke 22:20). Often these signs were already in existence (e.g., the Sabbath and circumcision), but were given new significance by their incorporation into a divine-human covenant. BACK TO GENESIS 9:12

STUDY NOTE FOR GENESIS 9:15 remember. See 8:1 and note. BACK TO GENESIS 9:15

STUDY NOTE FOR GENESIS 9:16 everlasting. See note on 8:22. BACK TO GENESIS 9:16

STUDY NOTE FOR GENESIS 9:18–29 This transitional section links the Noahic covenant with the Table of Nations in ch. 10 by focusing on Noah’s three sons. BACK TO GENESIS 9:18

STUDY NOTE FOR GENESIS 9:20 a man of the soil. The Hebrew text speaks of Noah being a “man of the ground,” implying that he enjoys a good relationship with the soil. BACK TO GENESIS 9:20

STUDY NOTE FOR GENESIS 9:21 drank of the wine. Scripture both looks favorably on wine (Num. 15:5–10; Deut. 14:26; Ps. 104:15; John 2:1–11) and soberly warns of its dangers (Is. 5:22; Prov. 21:17; 23:20, 21, 29–35; Is. 28:7), particularly the moral laxity exemplified by self-exposure in a state of drunkenness (Lam. 4:21; Hab. 2:15). Nazirites (Num. 6:3, 4), officiating priests (Lev. 10:9), and rulers making decisions (Prov. 31:4, 5) were to abstain from it.

became drunk. Some scholars observe that just as Adam, the original head of the human race, sinned through eating (3:6), so Noah, the head of the human race after the flood, sins through drinking. While Noah’s actions are not commended, the focus of this passage is not on Noah’s sinful drunkenness but on the immoral actions of his son Ham.

lay uncovered. Self-exposure is both publicly demeaning (2 Sam. 6:16) and incompatible with living in God’s presence (Ex. 20:26; cf. Deut. 23:12–14). BACK TO GENESIS 9:21

STUDY NOTE FOR GENESIS 9:22 saw the nakedness of his father. Gazing at another’s nakedness, either in lust or scorn, is morally wrong. See notes on 2:25; 3:7. Ham’s scornful leering at the father whom he should revere is particularly reprehensible (Ex. 21:15, 17; Deut. 21:18–21; Mark 7:10).

told. If it is wrong to publicize another’s sin (Prov. 10:12b; 17:9), how much more a father’s. The story further condemns the failure to respect one’s parents. BACK TO GENESIS 9:22

STUDY NOTE FOR GENESIS 9:25 Canaan. Since the curses and blessings on the three sons have their descendants in view, it is not strange that the curse is on his son, not on Ham himself (vv. 18, 22), especially since God has already blessed Ham (9:1). As Ham, the youngest son of Noah, has wronged his father, so the curse will fall on Ham’s youngest son (v. 24), who shares his moral decadence (Lev. 18:3; Deut. 9:1–5). Ham’s descendants include, in addition to the Canaanites, the names of Israel’s most dreaded enemies: Egypt, Philistia, Assyria, and Babylon (10:6–13).

servant of servants. Noah prophetically alludes to the coming subjugation of Canaan’s offspring by the offspring of Shem (e.g., Israel) and Japheth (the “coastland peoples,” 10:2–5). BACK TO GENESIS 9:25

STUDY NOTE FOR GENESIS 9:26 Blessed ... God of Shem. With this doxological blessing Noah acknowledges God as the author of life. The line of messianic promise is now narrowed to Shem’s offspring (cf. 3:15; 4:26 and notes), and it will be further narrowed in Genesis to the line of Abraham (12:1–3) through Isaac (21:8–12), Jacob (25:23; 27:28, 29), and Judah (49:10). With the coming of the Messiah and the new covenant, the covenant promise is extended to all who believe (Acts 10:34, 35; Gal. 3:29). BACK TO GENESIS 9:26

STUDY NOTE FOR GENESIS 9:27 dwell in the tents. Japheth is presented as a guest or an outsider who is drawn to Shem and to God—a promise finding final fulfillment in the NT (10:5 note; Acts 14:27; Eph. 2:11–22; 3:6). BACK TO GENESIS 9:27

STUDY NOTE FOR GENESIS 9:28, 29 The genealogy begun in 5:32 is now completed according to the pattern of ch. 5. BACK TO GENESIS 9:28

STUDY NOTES FOR GENESIS 10

STUDY NOTE FOR GENESIS 10:1–11:9 The “account” or “generations” of Noah’s family (2:4 note) consists of the Table of Nations (ch. 10) and the Tower of Babel narrative (11:1–9). Chronologically, the report of the Tower of Babel incident involves a flashback in time, for the Table of Nations presupposes the confusion of languages (10:5, 17, 20, 31). Two different yet complementary perspectives are present in this account: the Table of Nations presents the nations as of one blood, multiplying under God’s blessing (9:1), while the Tower of Babel narrative presents the nations as confused due to divine judgment (11:1–9).

10:1–32 The tripartite arrangement of the Table of Nations (vv. 2–5, 6–20, 21–31) reflects the threefold division of humanity. Seventy (representing a large and complete number, cf. Judg. 8:30; 2 Kin. 10:1) nations are given: fourteen from Japheth, thirty from Ham, and twenty-six from Shem. The Japhethites migrated westward, the Hamites, south by southwest, and the Semites, south by southeast. The process of migration probably took place over a long period of time.

Some names are personal (e.g., Japheth, Nimrod); others are place names (e.g., Sidon, Sheba) or names of peoples (e.g., Ludim, Caphtorim). Some belong to more than one family because of early marriages between various families and peoples. BACK TO GENESIS 10:1

The Table of Nations

10:1 These are the generations. See note on 2:4.

STUDY NOTE FOR GENESIS 10:2 Gomer. The Cimmerians, a nomadic people to the north of the Black Sea. They later migrated into Asia Minor. See Ezek. 38:6.

Magog. See Ezek. 38:2; 39:6; its identity is disputed.

Madai. The Medes. See 2 Kin. 17:6; Jer. 51:11; Dan. 5:28.

Javan. The Greeks.

Tubal, Meshech. Located in central and eastern Asia Minor.

Tiras. One of the coastland peoples from the region of the Aegean Sea. Perhaps to be identified as the Etruscans, who eventually settled in Italy. BACK TO GENESIS 10:2

STUDY NOTE FOR GENESIS 10:3 Ashkenaz. Probably the Scythians, who were later derided by the Greeks as uncivilized (Col. 3:11 note).

Riphath. Located in Asia Minor.

Togarmah. Possibly the area west of the upper Euphrates. BACK TO GENESIS 10:3

STUDY NOTE FOR GENESIS 10:4 Elishah. Often identified as part of Cyprus (cf. Ezek. 27:6, 7).

Tarshish. Usually identified with Tartessus in southern Spain.

Kittim. Inhabitants of Cyprus.

Dodanim. Possibly north of Tyre. If “Rodanim” is preferred, the reference is probably to the Greek island of Rhodes. BACK TO GENESIS 10:4

STUDY NOTE FOR GENESIS 10:5 coastland peoples. The Hebrew here is rendered “coastlands” in Is. 41:5; 42:4. Isaiah, perhaps reaching back to Gen. 9:27 and 10:2, presents them as coming to salvation in the messianic age (9:27 note).

each ... language. An anticipation of 11:1–9. BACK TO GENESIS 10:5

STUDY NOTE FOR GENESIS 10:6–20 The Egyptians, Babylonians, and Canaanites, Israel’s most bitter and influential neighbors, are mentioned in this list (9:25 note).

10:6 Cush. The area south of Egypt.

Put. Traditionally identified as Libya. BACK TO GENESIS 10:6

STUDY NOTE FOR GENESIS 10:7 sons of Cush. These nations were probably all located in Arabia.

Havilah. Possibly in Arabia. Its relation to the locations mentioned in v. 29 and 2:11 is uncertain. BACK TO GENESIS 10:7

STUDY NOTE FOR GENESIS 10:8–12 This break in the genealogy is of prime importance to Israel’s history: it explains the racial and spiritual origins of Assyria and Babylon, who later conquered them.

10:8 Nimrod. His name means “we shall rebel”; later Jewish tradition identifies him as the builder of the Tower of Babel (11:1–9). This hunter and warrior is an archetype of Mesopotamian ideals of kingship.

he was the first. This and similar phrases are used to mark important historical developments (4:26; 6:1; 9:20; 11:6).

mighty man. This title may link him with the mighty men in 6:4. BACK TO GENESIS 10:8

STUDY NOTE FOR GENESIS 10:10 beginning of his kingdom. Nimrod, the prototypical city and kingdom builder, marks the beginning of man’s post-flood quest for domination and autonomy over and against God (4:17 note; 11:4–6).

Babel. The Babylonians, infamous destroyers of Judah.

Erech. One of the oldest known cities, Erech (or Uruk; modern Warka) was an important city on the Euphrates River. Inhabitants of this area were later deported to Samaria by the Assyrians (Ezra 4:9, 10).

Accad. Though Accad was the home of the famous King Sargon (c. 2350–2295 B.C.), it has not been located.

Calneh. Not the Calneh of Amos 6:2; this site has not been identified.

Shinar. The region of Babylonia. BACK TO GENESIS 10:10

STUDY NOTE FOR GENESIS 10:11 Assyria. One of the cruelest nations of ancient history, Assyria was the infamous destroyer of Israel’s northern kingdom (cf. Mic. 5:5, 6).

Calah. Located on the site of the modern Nimrud, where the Tigris and Zab Rivers meet. BACK TO GENESIS 10:11

STUDY NOTE FOR GENESIS 10:12 Resen. The location is uncertain.

the great city. Possibly the combined cities of Nineveh, Rehoboth Ir, Calah, and Resen (Jon. 3:2, 3). BACK TO GENESIS 10:12

STUDY NOTE FOR GENESIS 10:13 Egypt. The infamous place of Israel’s slavery.

Ludim. The Ludim probably lived near Egypt. See v. 22.

Anamim. These descendants of Egypt have not been precisely identified.

Lehabim. Generally regarded as a variant of “Lubim,” the Libyans.

Naphtuhim. Probably inhabitants of the Nile Delta region of Lower Egypt. BACK TO GENESIS 10:13

STUDY NOTE FOR GENESIS 10:14 Pathrusim. Inhabitants of Pathros in Upper or southern Egypt.

Casluhim. Their identification is uncertain.

Philistines. Not one of the seventy nations but mentioned parenthetically as another foe of Israel. The Philistines, one of the coastland peoples, came to Egypt by way of Crete (Caphtor, Amos 9:7) before settling in Palestine. Some suggest that the connection here with Egypt is geographical rather than genealogical (ch. 10 note).

Caphtorim. Inhabitants of Crete. BACK TO GENESIS 10:14

STUDY NOTE FOR GENESIS 10:15–19 The area of Canaan, the curse-laden people (9:25 and note), extends from modern southwest Syria to the Brook of Egypt near Gaza (Num. 34).

10:15 Heth. His descendants are sometimes called “Hittites.” As is evident here, these Hittites were reckoned as among the Canaanites, and the relationship between the Hittites mentioned in the OT (e.g., 23:3–20; 26:34; 27:46; 1 Sam. 26:6; 2 Sam. 11:3), whose names appear to be Semitic rather than Hittite, and the great Hittite Empire of Asia Minor is debated. BACK TO GENESIS 10:15

STUDY NOTE FOR GENESIS 10:16 Jebusites. One of the Canaanite nations dispossessed by Israel. One of their cities was Jerusalem, which was finally conquered by David (2 Sam. 5:6–9).

Amorites. The OT uses the term loosely, sometimes referring to the pagan inhabitants of Palestine in general (15:16; Josh. 10:5) and sometimes to the people of the Palestinian hill country (Num. 13:29). Some of the most famous dynasties of Babylon, including that of Hammurabi, came from this Western Semitic group.

Girgashites. See 15:21; Deut. 7:1 note; Josh. 3:10. BACK TO GENESIS 10:16

STUDY NOTE FOR GENESIS 10:17 Hivites. The Hivites lived in Lebanon and Syria (Josh. 11:3; Judg. 3:3), as well as in the area of Shechem and Gibeon (Gen. 34:2; Josh. 9:1, 7).

Arkites. Inhabitants of Arqat, identified as the modern Tell Arqa, located twelve miles (19 km) northeast of Tripoli.

Sinites. Inhabitants of a Phoenician coastal town near Arqat. BACK TO GENESIS 10:17

STUDY NOTE FOR GENESIS 10:18 Arvadites. This group lived on an island now called Ruad, fifty miles (80 km) north of Byblos (Gebal).

Zemarites. This group has not been identified.

Hamathites. Inhabitants of the city of Hamath (modern Hama), located on the Orontes River (Num. 34:8; Josh. 13:5; 2 Sam. 8:9, 10).

dispersed. See note on 10:1–11:9. BACK TO GENESIS 10:18

STUDY NOTE FOR GENESIS 10:19 Gerar. Modern Tell Abu Hureira, eleven miles (18 km) southeast of Gaza. See chs. 20; 21; 26.

Sodom ... Zeboiim. See chs. 13; 14; 18; 19.

Lasha. Its identity is uncertain. BACK TO GENESIS 10:19

STUDY NOTE FOR GENESIS 10:21–31 The descendants of Shem are presented last (9:26 note), and they overlap with the more specific lineage of Eber (v. 21) in 11:10–26. Whereas the genealogies of ch. 10 list the different branches of Noah’s descendants, the linear genealogy in 11:10–26 follows one unique line of descendants. This line eventually leads to Jesus Christ.

10:21 father of all. Or, “ancestor of all” (cf. 5:3–32 note). The Hebrew term for “father” was used for more remote ancestors (28:13). Shem was Eber’s great-great-grandfather (10:24; 11:10–14).

Eber. The word for “Hebrew” perhaps comes from this name (cf. 14:13 note). He is the heir of God’s blessing on Shem, just as Canaan, son of Ham, was the target of Noah’s curse.

brother of Japheth. Because of the translation difficulty, it is uncertain whether Shem or Japheth was the oldest. Ham was likely the youngest (9:24). If Shem was the oldest, his firstborn status is stressed, despite the fact that his genealogy is presented last. BACK TO GENESIS 10:21

STUDY NOTE FOR GENESIS 10:22 Elam. See 14:1, 9; Is. 11:11; Ezra 4:9.

Asshur. An ancestor of the Assyrians. Though a mixed people (cf. v. 11), the Assyrians were predominantly Semitic.

Arpachshad. The third son of Shem and the first born after the flood (11:10), he was the ancestor of many Semitic tribes, including the Hebrews (cf. Luke 3:36).

Lud. Cf. v. 13. Perhaps the Lydians of Asia Minor (Is. 66:19; Ezek. 27:10).

Aram. The patriarchs had close relations with the Arameans (25:20; 31:20; Deut. 26:5). BACK TO GENESIS 10:22

STUDY NOTE FOR GENESIS 10:23 sons of Aram. Little is known of this group. BACK TO GENESIS 10:23

STUDY NOTE FOR GENESIS 10:24, 25a These verses are expanded in 11:12–17.

10:24 Arpachshad fathered Shelah. The Septuagint (Greek OT) adds Cainan between Arpachshad and Shelah; this additional name is found in the lineage of Jesus Christ (Luke 3:36).

10:25 Peleg. See text note. This name, from the Hebrew term for “split” or “divide,” probably prophesied the dispersal of the nations at Babel. See Ps. 55:9, where the same Hebrew term is employed in the phrase “divide their tongues.” BACK TO GENESIS 10:24

STUDY NOTE FOR GENESIS 10:29 Ophir. A region, perhaps in Arabia, known for its pure gold (1 Kin. 9:28; Job 22:24).

Havilah. See note on 2:11 and 10:7. The name Havilah was probably used of two different locations. BACK TO GENESIS 10:29

STUDY NOTE FOR GENESIS 10:30 from Mesha ... Sephar. Though these locations are unidentified, the names of the sons of Joktan point to a location in southern Arabia. BACK TO GENESIS 10:30

STUDY NOTES FOR GENESIS 11

STUDY NOTE FOR GENESIS 11:1–9 See note on 10:1–11:9. Some scholars identify the tower in this narrative as the three-hundred-foot high temple ziggurat of Marduk at Babylon. In Hebrew the name for Babylon is Babel. The same arrogant pride that inspired rebellious Eve and Adam to rival God’s knowledge (3:5) and the ungodly Cain to build his city (4:17), now inspires “the whole earth” (v. 4). The mention of “Shinar” (v. 2; cf. 10:10) and “Babel” (v. 9; cf. 10:10) recall Nimrod’s rebellious kingdom (10:8–12 and notes).

11:1 whole earth. See note on 10:1–11:9. BACK TO GENESIS 11:1

STUDY NOTE FOR GENESIS 11:4 city. See notes on 4:17; 8:1–12:9; and 10:10.

tower ... in the heavens. This description suggests a monumental effort motivated by pride (cf. Is. 2:15–17). Human beings—this time in a titanic attempt at corporate self-assertion—again sacrilegiously challenge God (3:6 note).

make a name for ourselves. Since “name” connotes fame and progeny, these city builders are attempting to find significance and immortality in their own achievements. But God gives an everlasting name only to those who serve Him (12:2).

lest we be dispersed. Like Cain in their isolation from God, these proud sinners fear dislocation and perhaps one another as well (4:14). Also like Cain, they find their solution in a city that rivals God—a strategy that involves disobeying God’s command to “fill the earth” (9:1). BACK TO GENESIS 11:4

STUDY NOTE FOR GENESIS 11:5 the LORD came down to see. Divine investigation prior to judgment is frequently depicted in Genesis (3:11–13; 4:9, 10; 18:21). Rather than conflict with the doctrine of divine omniscience (cf. 6:6 note), this anthropomorphic description of God’s activity serves to emphasize that divine judgment is always according to truth. The Mesopotamian ziggurat towers were built as descending stairways for the gods to travel. But God comes down in judgment on this tower of human pride. BACK TO GENESIS 11:5

STUDY NOTE FOR GENESIS 11:6 the beginning of what they will do. See note on 10:8. BACK TO GENESIS 11:6

STUDY NOTE FOR GENESIS 11:7 let us go down. See note on 1:26. BACK TO GENESIS 11:7

STUDY NOTE FOR GENESIS 11:8 dispersed. Ironically, instead of attaining significance and immortality, they achieve alienation and dispersal. Expulsion was the earlier fate of Adam and Eve (3:23) and of Cain (4:12). This judgment is also an act of grace; in isolation, the peoples are more likely to turn to God (12:3; Acts 17:26, 27). BACK TO GENESIS 11:8

STUDY NOTE FOR GENESIS 11:9 Babel. An ironic etymology derived from the Hebrew word meaning “confuse.” To the Babylonians, Babel meant “gate of god.” BACK TO GENESIS 11:9

STUDY NOTE FOR GENESIS 11:10–26 See note 5:3–32. This linear genealogy continues the line of Seth in 5:3–32. Both genealogies link Abraham to the promised seed of Eve. The present genealogy, which overlaps with the segmented genealogy in 10:21–31, forms a transition from primeval history to the account of Abraham.

As is common in ancient genealogies, it is apparent that this genealogy contains gaps. If it were precisely sequential, the events of chs. 9–11 would cover less than three centuries, all of Abraham’s ancestors would have been still living when he was born, and Shem would outlive Abraham by fourteen years. The purpose of this genealogy is to record the advances of the messianic line (see Introduction: Literary Features).

11:10 These are the generations of. See note on 2:4. BACK TO GENESIS 11:10

STUDY NOTE FOR GENESIS 11:12 In the Sumerian flood story the ages of the kings are also reduced after the flood (5:3–32 note). BACK TO GENESIS 11:12

STUDY NOTE FOR GENESIS 11:14 Eber. See note on 10:21. BACK TO GENESIS 11:14

STUDY NOTE FOR GENESIS 11:16 Peleg. See note on 10:25. BACK TO GENESIS 11:16

STUDY NOTE FOR GENESIS 11:26 Abram. See notes on 17:5. BACK TO GENESIS 11:26

STUDY NOTE FOR GENESIS 11:27–32 This introduction to the Abraham story identifies the main characters in Abraham’s life: father, brother, wife, sister-in-law, and nephew.

11:27 these are the generations of Terah. See note on 2:4. Terah, the father of the principal figure, Abraham, gives his name to the family history, since the family involved in this story descends from him. After this introduction he is not mentioned again, probably because he did not share Abraham’s faith. The family may have been involved in moon worship, since Ur and Haran were important centers for worship of the Mesopotamian moon gods Nanna and Sin (cf. Josh. 24:2).

Nahor. See 22:20–24. BACK TO GENESIS 11:27

STUDY NOTE FOR GENESIS 11:28 Haran died. Haran’s premature death explains the fate of his children in this closely knit family. Abraham adopted Lot, Haran’s son (v. 31; 12:4), and Nahor married Milcah, Haran’s daughter. BACK TO GENESIS 11:28

The Migration of Abraham Abraham’s 1,500-mile journey was fueled by faith. “And he went out, not knowing where he was going. By faith he went to live in the land of promise, as in a foreign land . . . For he was looking forward to the city that has foundations, whose designer and builder is God’’ (Heb. 11:8-10).

Ur of the Chaldeans. Probably the important city in southern Mesopotamia on the Euphrates River (flourished c. 3000–1900 B.C.). Because the Chaldeans did not reach southern Mesopotamia until after the time of Moses (and almost a millennium after Abraham), this description of Ur may represent an updating of the text after the time of Moses (see Introduction: Date and Occasion).

STUDY NOTE FOR GENESIS 11:29 Sarai. She is the daughter of Terah by a different mother than Abraham’s (20:2). The prohibition against such a marriage was unknown in patriarchal times (cf. Lev. 18:9; 20:17; Deut. 27:22). BACK TO GENESIS 11:29

STUDY NOTE FOR GENESIS 11:30 barren. This mention of childlessness anticipates the miraculous provision of offspring to continue the covenant line of promise (18:1–15; 21:1–12). BACK TO GENESIS 11:30

STUDY NOTE FOR GENESIS 11:32 205 years. If Abram was born when Terah was seventy years old (v. 26), and if Abram departed Haran when he was seventy-five years old (12:4) after the death of his father Terah (Acts 7:4), Terah is only 145 years old at his death. Several possible solutions to this apparent difficulty have been advanced. Some suggest that Stephen in Acts 7:4 relies on a different Hebrew textual tradition (the Samaritan Pentateuch text of this passage reads “145 years”). Others propose that the Hebrew word rendered “fathered” in v. 26 means “began to father” and that Abram was not the firstborn.

11:27–22:19 God’s division of the world into nations (11:1–9), following their failed attempt to build a universal city, provides the backdrop for God’s call of Abram. With Abram commences the story of God’s creation of Israel, a story in which He will reveal His freedom in being merciful to Israel, His holiness in judging them, His faithfulness in restoring them, and His absolute sovereignty over human history. Abram’s story begins with his departure from a city of man (Ur) in search of the city “whose designer and builder is God” (Heb. 11:10). BACK TO GENESIS 11:32

STUDY NOTES FOR GENESIS 12

STUDY NOTE FOR GENESIS 12:1–9 Abraham’s call as an agent of redemptive grace parallels Noah’s as the mediator of a covenant to all creation (8:1–12:9 note). The form of God’s call to Abraham also resembles His pattern in creation (1:3–31 note)—announcement, command (v. 1), and report (vv. 4–9)—but the pattern is broken by the divine promise (vv. 2–3), highlighting Abraham’s faith and believing obedience (vv. 4–9; cf. 22:1–19; Rom. 4:3; Heb. 11:8–12).

12:1–3 These verses mark a pivotal point in Genesis and in the history of redemption as God begins to establish a covenant people for Himself in fulfillment of the promise He made in 3:15. The progress of God’s redemptive plan is evident in His setting Abraham apart (v. 1) and making Israel into a great nation (v. 2; 46:3). It climaxes in Jesus Christ, the true seed of Abraham (Gal. 3:16), who brings salvation to the world (v. 3). The call to Abraham is passed on to the next two patriarchs, Isaac (26:2–4) and Jacob (28:14). The nation will be formed from Jacob’s twelve sons (ch. 49). See theological note “Covenant” on p. 37.

The call of Abraham requires a response of obedience based on a genuine faith in what God promises. By abandoning the security of his homeland and family, Abraham trusts that God will fulfill His promise to make Abraham into a great nation despite the fact that he is both childless and landless. Moreover, God promises that through Abraham all the families of the earth will enjoy God’s favor, although the beneficiaries will be only those who bless Abraham. What is promised to Abraham at this stage, nationhood and international blessing, will be later guaranteed through distinctive covenants (15:1–21; 17:1–27).

12:1 said. The call comes to Abraham in Ur before his father died, not in Haran (15:7).

the land. The scope of this land grant will be progressively defined (12:7; 13:14–17; 15:18–21). BACK TO GENESIS 12:1

STUDY NOTE FOR GENESIS 12:2 bless. Crucial elements of divine blessing and promise in Genesis—fruitfulness and dominion—are evident here and are further spelled out in 22:17.

make your name great. What the city builders at Babel sought in their own strength (11:4 note), God gives in sovereign grace. Subsequent history confirms God’s promise—the great names of Abraham and David (2 Sam. 7:9) prefigure that of Jesus Christ (Phil. 2:9–11).

you will be a blessing. This occurrence of the verb “to bless” is an imperative. Abraham will not only be blessed, but is to be a blessing to others (v. 3). BACK TO GENESIS 12:2

STUDY NOTE FOR GENESIS 12:3 bless those ... him ... I will curse. The extent of God’s merciful and gracious intention is indicated in the Hebrew by a switch from the plural object of blessing to the singular object of cursing. The subsequent account of Abraham’s life confirms that many will receive God’s blessing through the unique seed of Abraham (22:18; Gal. 3:8; Rev. 7:9, 10).

those who bless. Those who acknowledge Abraham and his offspring as God’s agent of blessing.

him who dishonors you I will curse. The Hebrew words here translated “dishonors” and “curse” differ: the second means “to disdain,” while the first often has the sense of “to weaken” (3:14). God will be an effective adversary of those who curse Abraham and his seed.

in you. Abraham will play a vital role in the process by which God’s blessing will come to the families of the earth. Later, this will be extended to involve his seed (22:18), eventually coming to fulfillment in Jesus Christ, the seed of Abraham (Gal. 3:16), and in the spiritual seed of Abraham of all ages united with Christ (Gal. 3:29; Phil. 3:3 note). This spiritual seed is not made up of all ethnic Israelites; rather, it includes only believing ethnic Israelites and believing ethnic Gentiles (Rom. 11; Gal. 3:26–28). Those who are not of faith, be they ethnically Jew or Gentile, do not inherit the promises of God (John 8:39; Rom. 9:6–8).

shall be blessed. Some have argued that the Hebrew verb should be translated reflexively: “shall bless themselves” (i.e., will desire the blessing of Abraham). While grammatically possible, this proposed reading hardly does justice to the context of this divine promise, and the passive translation here (“be blessed”) presents no real linguistic difficulties. In addition, the Septuagint (Greek OT) rendered it as passive. We are fully justified in viewing this promise as a reference to God’s plan for the salvation of the world. BACK TO GENESIS 12:3

STUDY NOTE FOR GENESIS 12:4 seventy-five. See note on 11:32. BACK TO GENESIS 12:4

STUDY NOTE FOR GENESIS 12:6 Shechem. See 33:18–34:31; 48:22; 50:25; Josh. 24:32 and notes.

oak of Moreh. A tree whose greater height made it a preferred place of worship (13:18; 18:1; 21:33). Although pagans worshiped fertility deities under such trees, Abraham, who looked for a heavenly city (Heb. 11:10), worships only the true God (v. 8). The name “Moreh” means “teacher.” This was probably a pagan site for oracles; the Lord sanctified it by appearing to Abraham (v. 7).

the Canaanites ... in the land. Two obstacles stand in the way of God’s promise: Sarah’s barrenness (11:30) and the Canaanites who prevent him from settling in the land. BACK TO GENESIS 12:6

STUDY NOTE FOR GENESIS 12:7 appeared. On various occasions God appears to the patriarchs (15:1, 4; 17:1; 18:1; 20:7; 26:2, 24; 28:10–15; 31:3; 35:9; 48:3). Later, He will come to live among their descendants when the tabernacle is constructed (Ex. 40:34–38).

offspring. Grammatically, the Hebrew for “offspring” is a collective singular noun, which may denote either one or many depending on the context. Paul declares that it pertains uniquely to Jesus Christ as the source of blessing (Gal. 3:16) and to all those who share Abraham’s faith in God as the recipients of blessing (Rom. 4:16, 23–24; Gal. 3:26–29).

built there an altar. By this act the father of the new nation begins the process of consecrating the Promised Land to God (Ex. 20:24; Josh. 22:19). See v. 8; 13:18; 22:9; 26:25; 35:7. BACK TO GENESIS 12:7

STUDY NOTE FOR GENESIS 12:8 called upon the name of the LORD . See 4:26 and note. BACK TO GENESIS 12:8

STUDY NOTE FOR GENESIS 12:9 the Negeb. The desert region southwest of the Dead Sea. Covering an area of about 4,500 square miles (7240 km), its rainfall is too low to sustain cultivated grain. BACK TO GENESIS 12:9

STUDY NOTE FOR GENESIS 12:10–20 The matriarch Sarah is also endangered in ch. 20. Abraham’s exodus from Egypt prefigures the nation’s later exodus: God sends a famine (v. 10; 47:4); the Egyptians afflict them (vv. 12–15; Ex. 1:11–14); God sends plagues on the Egyptians (v. 17; Ex. 8–11); the Egyptians let them go with great wealth (vv. 16, 20; Ex. 12:33–36); they return to the land by stages through the wilderness (13:3; Ex. 17:1); and finally arrive back in the land, where they worship the Lord (13:3; Ex. 15:17). See Ps. 105:14, 15; 1 Cor. 10:1–4. BACK TO GENESIS 12:10

STUDY NOTE FOR GENESIS 12:12 Egyptians ... will kill me. Although hospitality to strangers was a duty in the ancient Near East (18:2–5; Deut. 10:18, 19), strangers remained vulnerable (cf. 19:3–11). Abraham is not necessarily selling Sarah’s honor to save himself, since this ruse was planned long before (cf. 20:13), perhaps to stall for time in dangerous circumstances (cf. 24:55; 34:13–17). His actions, however, reflect his failure at this point to trust God fully. BACK TO GENESIS 12:12

STUDY NOTE FOR GENESIS 12:13 sister. See note on 11:29. BACK TO GENESIS 12:13

STUDY NOTE FOR GENESIS 12:15 was taken. The Hebrew here does not necessarily imply sexual intercourse (cf. 20:2, 4, 6); the text does not add “and humiliated her” (34:2) or “and went in to her” (38:2). BACK TO GENESIS 12:15

STUDY NOTES FOR GENESIS 13

STUDY NOTE FOR GENESIS 13:1–18 Lot’s separation from Abraham alienates him from blessing. He turns his back on his uncle and ignores the dangers of Sodom. But “even as he thought he was living in heaven, he had already sunk almost into hell” (Calvin, Commentary on Gen. 13:10). In contrast to Lot, Abraham trusts God and by faith inherits “all the land ... forever” (v. 15) and “offspring as the dust” (v. 16). BACK TO GENESIS 13:1

STUDY NOTE FOR GENESIS 13:2 rich. The Hebrew word here is translated “severe” in 12:10, inviting a contrast in Abraham’s situation before and after he went to Egypt (12:10–20 note). BACK TO GENESIS 13:2

STUDY NOTE FOR GENESIS 13:6 possessions were so great. Paradoxically, God’s blessing, not famine, provokes the problem (v. 10 note). BACK TO GENESIS 13:6

STUDY NOTE FOR GENESIS 13:8–17 Lot and Abraham are compared and contrasted: both look around (vv. 10, 14), are offered land (vv. 9, 15–17), and travel to their allotted portion (vv. 11–12, 18). But Lot, who chooses by sight, will escape twice by the skin of his teeth (14:12, 16; 19:1–29), while by faith Abraham will be enriched forever. BACK TO GENESIS 13:8

STUDY NOTE FOR GENESIS 13:9 If you ... then I. Faith in God’s sovereignty gives Abraham the freedom to be generous (cf. 14:19, 20). God applauds generosity and peacemakers (Lev. 19:18; Ps. 133; Matt. 5:43–48; James 3:17, 18). BACK TO GENESIS 13:9

STUDY NOTE FOR GENESIS 13:10 Jordan Valley. The edge of the Promised Land or just beyond it (Num. 34:2–12); this area is contrasted with Canaan in v. 12.

like the garden of the LORD. Humanity’s environment is not the cause of sin—human depravity is. In the ideal environment of Eden sin originated, and sin now abounds in the rich territory that Lot chooses (v. 13; 18:16–19:29). BACK TO GENESIS 13:10

STUDY NOTE FOR GENESIS 13:12 moved his tent. See note on 14:12. BACK TO GENESIS 13:12

STUDY NOTE FOR GENESIS 13:14 look ... westward. The Lord invited Moses to a similar panoramic overview of the land (Deut. 34:1–4). In each case, the invitation is given to confirm the promise to one who will not participate in dispossessing the Canaanites. BACK TO GENESIS 13:14

STUDY NOTE FOR GENESIS 13:15 land ... forever. See 12:1 and note. The promises of land were fulfilled several times but never consummated. God fulfilled the promise through Joshua (Josh. 21:43–45) but not completely (Josh. 13:1–7); even more so through David and Solomon (1 Kin. 4:20–25; Neh. 9:8) but still not completely (Ps. 95:11; Heb. 4:6–8; 11:39–40; Heb. 12:22–24). As Israel’s exodus from Egypt through the Passover (Ex. 12:1) is a type of the church’s exodus from bondage to sin through Christ (1 Cor. 5:7; 10:1–4), so also old Israel’s life in the land is a type of new Israel’s life in Christ. Both are a gift (15:7, 18; Deut. 1:8; Rom. 6:23) and are received by faith (Num. 14:26–44; Josh. 7 and John 3:16). Both uniquely possess the blessed presence, life, and rest of God (Ex. 23:20–31; Deut. 11:12; 12:9,10; 28:1–14; John 1:51; 14:9; Matt. 11:28), and demand persevering faith (Deut. 28:15–19; Heb. 6). The land promises are consummated forever in the new heaven and new earth (Heb. 11:39, 40; Rev. 21:1–22:6). BACK TO GENESIS 13:15

STUDY NOTE FOR GENESIS 13:16 as the dust. See 32:12. The promise of offspring also finds fulfillment in old Israel (Num. 23:10; 1 Kin. 4:20; 2 Chr. 1:9) and consummation in the new Israel, composed of Jew and Gentile (12:3 and note; Rom. 4:16–18; Gal. 3:29; Rev. 7:9). BACK TO GENESIS 13:16

STUDY NOTE FOR GENESIS 13:17 Arise, walk. According to ancient custom, a property transfer was finalized by the new owner’s visit to the tract. By this command, God has Abraham lay symbolic claim to the Promised Land (12:7 and note; Josh. 1:3; 18:4; 24:3). BACK TO GENESIS 13:17

STUDY NOTE FOR GENESIS 13:18 oaks. See note on 12:6.

Mamre. An Amorite who will seek security in an alliance with Abraham (14:13) and be blessed through him (14:24).

built an altar. See 12:7 and note. BACK TO GENESIS 13:18

STUDY NOTES FOR GENESIS 14

STUDY NOTE FOR GENESIS 14:1–24 Abraham displays obedient faith by risking his life to deliver his nephew, Lot. His victory is astonishing since the plundering confederacy of five kings has just conquered many Canaanites and a confederacy of five Dead Sea kings. See note on v. 4.

14:1, 2 None of these kings has been definitely identified in extrabiblical sources. One comes from Elam (part of modern Iran), one from Babylon (part of modern Iraq), and two probably from the region of modern Turkey.

14:1 Shinar. See note on 10:10. BACK TO GENESIS 14:1

STUDY NOTE FOR GENESIS 14:4 they had served. They are subject as vassals to the king of Elam with the obligation to pay him tribute. BACK TO GENESIS 14:4

STUDY NOTE FOR GENESIS 14:5 Rephaim ... Zuzim ... Emim. See note on Deut. 2:10–12. The mention of these defeated nations further emphasizes the impressiveness of Abraham’s victory. BACK TO GENESIS 14:5

STUDY NOTE FOR GENESIS 14:6 Horites. See note on Deut. 2:10–12. BACK TO GENESIS 14:6

STUDY NOTE FOR GENESIS 14:12 dwelling in Sodom. Note the progressive identification of Lot with Sodom: camping near it (13:12), living in it, and residing as a respected citizen in it (19:1, 6). BACK TO GENESIS 14:12

STUDY NOTE FOR GENESIS 14:13 the Hebrew. Probably an ethnic identification designating Abraham as a descendant of Eber (10:21 note). However, some contend that the term derives from habiru, a disparaging word used to designate a widely dispersed social class of semi-nomads in the ancient Near East of the second millennium B.C.

oaks of Mamre. See note on 12:6.

Amorite. Sometimes a blanket term for the earlier inhabitants of Palestine (48:22; Deut. 1:44; Josh. 2:10). Mamre the Amorite, an ally of Abraham who accompanies him in battle, finds blessing through his identification with Abraham (v. 24; cf. 12:3). BACK TO GENESIS 14:13

STUDY NOTE FOR GENESIS 14:14 kinsman. The term explains the character of Abraham’s action: the godly display of loving loyalty toward his nephew.

trained men. Servants trained in the use of weapons. A fighting force of three hundred men was a sizable army in Abraham’s time.

Dan. This place name was updated from Laish after the time of Moses (see Introduction: Date and Occasion; Judg. 18:29). BACK TO GENESIS 14:14

STUDY NOTE FOR GENESIS 14:18 Melchizedek. Lit. “king of righteousness.” The Hebrew word melek means “king,” and tsedek means “righteousness.” See Introduction: Christ in Genesis; Heb. 7:1–3 and notes.

king of Salem ... priest of God. The introduction of Melchizedek emphasizes that he is a king as well as a priest. This remarkable priest-king associated with Jerusalem is mentioned in the book of Hebrews to explain how Jesus can also be a priest-king in spite of not being a Levite (cf. Ps. 110:4). Salem was apparently an ancient name for Jerusalem (Ps. 76:2).

bread and wine. The combination means “a full dinner, a banquet.” BACK TO GENESIS 14:18

STUDY NOTE FOR GENESIS 14:19 blessed him. That Melchizedek blesses Abraham is understood by the author of Hebrews to indicate that Melchizedek is greater than Abraham (Heb. 7:1–8).

God Most High. Hebrew El Elyon. Similar titles are used of God in the Genesis narrative (e.g., El Olam, “Everlasting God”). The patriarchs used these titles for the Lord, the true God, creator of heaven and earth. Abraham interprets Melchizedek’s praise in this way, repeating the same titles but adding the covenantal divine name LORD (Yahweh) in v. 22. Though probably a Canaanite, Melchizedek knows the true God—a pagan priest cannot meaningfully “bless” Abraham, nor can Abraham, who is consecrating the land to the Lord (12:7 note), give “a tithe” to the priest of the depraved Canaanite god El. BACK TO GENESIS 14:19

Abraham in Canaan

STUDY NOTE FOR GENESIS 14:20 tenth. The practice of paying a tenth to a king or to a god was widespread in the ancient Near East, and predates the Mosaic law (28:22; Lev. 27:30–33; Num. 18:21–32). Abraham’s gift to Melchizedek is probably not the payment of the “king’s tithe” (cf. 1 Sam. 8:15, 17) but rather an offering that reflects Abraham’s regard for Melchizedek as a priest of the true God. By giving this tenth to Melchizedek, Abraham affirms his agreement with what Melchizedek has said in blessing God for the victory.

everything. The booty won in battle against the four kings. BACK TO GENESIS 14:20

STUDY NOTE FOR GENESIS 14:22 LORD. See note on v. 19. BACK TO GENESIS 14:22

STUDY NOTE FOR GENESIS 14:23 I would not take ... yours. In contrast to his dealings with Melchizedek, from whom he accepted bread and wine (v. 18) and to whom he gave a tithe (v. 20), Abraham wants nothing to do with the wicked king of Sodom. Abraham rejects the use of military force in order to take control of the land of Canaan. He will wait for God to give it to him. BACK TO GENESIS 14:23

STUDY NOTE FOR GENESIS 14:24 of the men ... with me. The spoil is their rightful share. Abraham’s disposition towards the goods emphasizes his fairness and generosity. BACK TO GENESIS 14:24

STUDY NOTES FOR GENESIS 15

STUDY NOTE FOR GENESIS 15:1–19 After Abraham’s expression of faith in God’s reward (14:22, 23), God certifies His promise of offspring (vv. 1–6) and land (12:7 and note) by making a covenant (vv. 18–21; Neh. 9:8). The two night scenes (vv. 5, 17) parallel each other: the Lord promises a reward (vv. 1, 7); Abraham questions the sovereign Lord about the inheritance (vv. 2–3, 8); and the Lord responds with a visual act (vv. 4–5, 9–21). Abraham’s faith is accounted to him as righteousness (v. 6).

15:1 word of the LORD came. This phrase typically introduces a revelation to a prophet (20:7 note; Jer. 18:1; Ezek. 6:1; Hos. 1:1).

vision. Visions were an ancient mode of revelation (Num. 12:6) and often occurred at night (v. 5; 1 Sam. 3:1–3; Job 33:14–16).

reward. See note on 14:23. BACK TO GENESIS 15:1

STUDY NOTE FOR GENESIS 15:2 continue childless. This Hebrew metaphor may mean either “to live childless” or “to die childless.” Abraham is perplexed, perhaps in part because childlessness is seen in his day as a sign of divine judgment (Lev. 20:20, 21; 1 Sam. 1:11; Jer. 22:30) but more likely because God’s promise of nationhood requires descendants. BACK TO GENESIS 15:2

STUDY NOTE FOR GENESIS 15:3 a member of my household ... heir. The practice of a childless couple adopting a slave as heir is attested in the Nuzi texts (c. 1500 B.C.), a collection of over four thousand clay tablets found near Kirkuk in modern Iraq. BACK TO GENESIS 15:3

STUDY NOTE FOR GENESIS 15:5 offspring. See 12:7; 13:16 and notes. BACK TO GENESIS 15:5

STUDY NOTE FOR GENESIS 15:6 This verse provides the early core doctrine of justification by faith apart from works (Gal. 3:6–14). Abraham believes the promise of the birth even though, humanly speaking, he is “as good as dead” and not likely to produce an heir with Sarah (Rom. 4:17–21; Heb. 11:11, 12). By faith alone God counts Abraham as righteous. Abraham’s justification by faith is a model of our faith in the resurrection of Jesus Christ, God’s sacrifice for sin, and God’s crediting Christ’s righteousness to us by faith alone (Rom. 4:22–25).

believed. Abraham is father of all who believe (Rom. 4:11), and all who believe are children of Abraham (Gal. 3:7).

righteousness. See 6:9 and note; Heb. 11:6–12. BACK TO GENESIS 15:6

STUDY NOTE FOR GENESIS 15:7 I am the LORD who brought you out. A portent of God’s self-identification after the exodus (Ex. 20:2).

land. See note on 13:15. BACK TO GENESIS 15:7

STUDY NOTE FOR GENESIS 15:8 how am I to know. His request for a sign is motivated by faith (v. 6; cf. Is. 7:10–14). BACK TO GENESIS 15:8

STUDY NOTE FOR GENESIS 15:9 heifer ... pigeon. All the species that are suitable for sacrifice. BACK TO GENESIS 15:9

STUDY NOTE FOR GENESIS 15:11 birds of prey. Symbolic of the unclean nations seeking to destroy the descendants of Abraham.

drove them away. Abraham symbolically defends his promised inheritance against foreign attackers. BACK TO GENESIS 15:11

STUDY NOTE FOR GENESIS 15:12–14 Israel must inherit Canaan through God’s supernatural act of redemption from slavery. BACK TO GENESIS 15:12

STUDY NOTE FOR GENESIS 15:13 four hundred years. A round number for the period spent in Egypt (cf. Ex. 12:40, 41). BACK TO GENESIS 15:13

STUDY NOTE FOR GENESIS 15:15 good old age. See 25:8. BACK TO GENESIS 15:15

STUDY NOTE FOR GENESIS 15:16 Amorites. See note on 14:13. BACK TO GENESIS 15:16

STUDY NOTE FOR GENESIS 15:17 smoking fire pot and a flaming torch. Symbols of God’s presence with Israel on its way to the Promised Land (cf. Ex. 13:21; 19:18; 20:18).

passed between these pieces. As other ancient Near Eastern texts and Jer. 34:18 indicate, by passing between the torn animals (signifying the punishment due those who break the covenant) God invokes a self-maledictory oath or curse upon Himself should He fail to keep His covenant. Because He can swear by no higher authority, God swears by Himself to keep the covenantal terms. See 22:16, 17; Heb. 6:13 note. BACK TO GENESIS 15:17

STUDY NOTE FOR GENESIS 15:18 covenant. God’s covenant with Abraham closely parallels ancient Near Eastern royal land grants made by kings to loyal servants and their descendants in perpetuity. See theological note “Covenant” on previous page.

from the river ... Euphrates. Delineation of borders was an important part of the ancient royal land grants.

river of Egypt. It is debated whether the brook of Egypt, the Wadi el Arish in northeastern Sinai (Num. 34:5), or the eastern branch of the Nile delta is in view. See 1 Kin. 4:21. BACK TO GENESIS 15:18

STUDY NOTE FOR GENESIS 15:19–21 In addition to its geographical boundaries the land is defined by its occupants. See 10:15–18. BACK TO GENESIS 15:19

STUDY NOTES FOR GENESIS 16

STUDY NOTE FOR GENESIS 16:1–15 In her impatience, Sarah tries to fulfill the divine promise through her own initiative by means of her maidservant, Hagar. The immediate result is strife in the home, and its long-term consequence is the mixed blessing of numerous progeny who will inherit Hagar’s defiant spirit (v. 12). This natural generation will not bring peace; only the greater seed of Abraham (Gal. 3:16), the Son of the God of peace, can do that.

16:1 servant. The Hebrew term denotes a personal servant of the wife, not a slave girl (cf. 21:10 note). Her relationship to Sarah resembles Eliezer’s to Abraham (15:2). BACK TO GENESIS 16:1

STUDY NOTE FOR GENESIS 16:2 obtain children by her. In this custom, attested so far in the Code of Hammurabi and in texts from Nuzi and Nimrud, the authority over the children resulting from this union belonged to the chief wife, not the slave-wife. BACK TO GENESIS 16:2

STUDY NOTE FOR GENESIS 16:3 ten years. See 12:4. BACK TO GENESIS 16:3

STUDY NOTE FOR GENESIS 16:4 looked with contempt. The Hebrew word here is translated “curse” in 12:3 (12:3 note; cf. Prov. 30:23). Because she treats Sarah with disdain, Hagar is alienated from the family of blessing. BACK TO GENESIS 16:4

STUDY NOTE FOR GENESIS 16:5 May the wrong done to me be on you. Sarah lays responsibility for the situation upon Abraham. The narrative suggests that all parties share responsibility for the tense situation that develops.

May the LORD judge. She appeals to a still higher court (31:53; Ex. 5:21; 1 Sam. 24:12, 15). BACK TO GENESIS 16:5

STUDY NOTE FOR GENESIS 16:6 as you please. According to the Code of Hammurabi (c. 1750), the despised mistress in this situation could not sell her maidservant, but she could mark her with the slave mark and count her among the slaves.

dealt harshly ... fled. The intractable Ishmael is the unruly son of a mother who chooses the freedom of the wilderness over submitting to the yoke of her mistress (v. 9). BACK TO GENESIS 16:6

STUDY NOTE FOR GENESIS 16:7 angel of the LORD. The identity of the angel of the Lord is debated. According to some scholars, the angel of the Lord appears in many instances to be a theophany, a visual manifestation of God Himself (e.g., 18:1–33; 22:11–18; 32:24–30; Ex. 3:2–6), though the angel of the Lord is sometimes distinguished from God in other cases (e.g., 21:17). Hagar’s remarks in v. 13 imply that she has seen God. Others, however, note that “angel” means “messenger.” They argue that as secular messengers are fully equated with their senders (Judg. 11:13; 2 Sam. 3:12, 13; 1 Kin. 20:2–4), so God’s angel is identified with Him (see also Gen. 21:17; 31:11; Ex. 14:19; 23:20; 32:34). Either way, God communicates to Hagar through the angel in this text.

Shur. The name means “wall,” a reference to Egyptian border forts. Hagar apparently flees toward her home in Egypt (cf. v. 1). BACK TO GENESIS 16:7

STUDY NOTE FOR GENESIS 16:8 where. See notes on 3:9 and 11:5. BACK TO GENESIS 16:8

STUDY NOTE FOR GENESIS 16:10 multiply your offspring. Abraham fathers many descendants. It is not the mere natural children who finally inherit the promise (Rom. 9:8). Even the physical offspring of Abraham may persecute the sons of promise (21:9; Gal. 4:29, 30). BACK TO GENESIS 16:10

STUDY NOTE FOR GENESIS 16:12 against everyone. The fierce, aggressive ways of the Ishmaelites will leave a legacy of conflict. BACK TO GENESIS 16:12

STUDY NOTE FOR GENESIS 16:13 You are a God of seeing. This divine name is not attested elsewhere. It expresses the deep significance to Hagar of God’s gracious revelation to her. Even while she is lost in the wilderness, God sees her and reveals Himself to her. BACK TO GENESIS 16:13

STUDY NOTE FOR GENESIS 16:14 it lies between Kadesh and Bered. Today the site is uncertain. BACK TO GENESIS 16:14

STUDY NOTE FOR GENESIS 16:15 a son. Ishmael’s genealogy is given in 25:12–18. Abraham may view him as the son through whom God will fulfill His purposes (cf. 17:18), especially given that God’s intervention causes Hagar to return to Abraham’s household. However, God promises Abraham another son through whom the promises will be fulfilled: Isaac (cf. v. 19). BACK TO GENESIS 16:15

STUDY NOTES FOR GENESIS 17

STUDY NOTE FOR GENESIS 17:1 God Almighty. See text note. This divine name may signify God’s universal dominion. It occurs frequently in Job, as well as in the patriarchal narratives, often when the covenant promise of progeny is stressed (28:3; 35:11; 43:14; 48:3; 49:25).

walk before me, and be blameless. These phrases denote the service due a king. Even Israel’s kings were commanded to “walk before” their greater sovereign, the Lord Himself (1 Kin. 9:4; 2 Kin. 20:3). The covenantal arrangement again surfaces: God’s gracious promises call for the obedient response of Abraham. BACK TO GENESIS 17:1

STUDY NOTE FOR GENESIS 17:2 my covenant. The covenant relationship between God and Abraham includes both promises obligating God to Abraham (vv. 4–8, 16) and commands obligating Abraham and Sarah to God (“As for you,” vv. 9–15). This pattern of mutual obligation is not a relationship of equal parties (as in a human contract). Rather, God sovereignly bestows the covenant, gives the grace of faith and obedience to the elect, and graciously provides the remedy for human disobedience (28:20 note). The history of the covenant of circumcision in the OT is largely one of human failure fully to obey the covenantal requirements. Nevertheless, the gracious covenant God remains faithful to His promises even when human beings are faithless (v. 7 note; Lev. 26:44, 45; Deut. 4:30, 31; 2 Tim. 2:13 and note). BACK TO GENESIS 17:2

STUDY NOTE FOR GENESIS 17:5 Abram ... Abraham. Abram, an ancient West Semitic name, means “exalted father,” perhaps originally a reference to Abraham’s father Terah. “Abraham” sounds like a Hebrew expression meaning “father of a multitude of nations.” His old name spoke of his aristocratic ancestry; the new speaks of his many offspring.

your name shall be. The name changes of the patriarch and matriarch show that they are under God’s rule (1:5 note) and are called to a new destiny and mission.

father of a multitude of nations. Abraham is the physical father of several nations: ethnic Israel through the promised son Isaac, the Ishmaelites through his son Ishmael (v. 20; 21:13; 25:12–18), the Edomites through his grandson Esau (25:23; 36:1–43), and his descendants through Keturah (25:1–4). But this promise finds final fulfillment in the multitude of people from every tribe, language, and nation who share the faith of Abraham and are baptized into Jesus Christ (Rom. 4:16, 17; 15:8–12; Gal. 3:29; Rev. 7:9). The term “father” need not imply a biological connection. Later, Joseph describes himself as “a father to Pharaoh” (45:8). BACK TO GENESIS 17:5

STUDY NOTE FOR GENESIS 17:7 your offspring. The descendants of Abraham through the child of promise, Isaac (Rom. 4:19; 9:6–9). Gentile believers participate in this covenant promise through spiritual incorporation into Israel (Eph. 2:11–13; 1 Pet. 2:10 note) by union with Christ, the great offspring (seed) of Abraham (Gal. 3:16, 26–29).

everlasting. The unilateral and gracious nature of God’s covenant with Abraham is underscored by its eternal character (v. 2 note). God’s covenant endures forever because He does not change, and Jesus Christ fulfills the covenant’s every condition (2 Cor. 1:20; Eph. 2:12, 13).

to be God to you. Although there is a legal dimension to the covenant (v. 2 note), God’s covenant relationship with His people is also one of divine-human communion and fellowship (Ex. 6:7; Deut. 29:13). God graciously dwells with His people, and they gratefully respond in faith, love, and obedience. BACK TO GENESIS 17:7

STUDY NOTE FOR GENESIS 17:8 land of Canaan ... everlasting possession. See 13:15 and note. BACK TO GENESIS 17:8

STUDY NOTE FOR GENESIS 17:10 circumcised. By the ritual of circumcision, old covenant believers consecrated the organ of procreation to God. This draws attention to the concept of “seed” or “offspring,” recalling the importance of the seed of the woman (3:15; 4:25). More importantly, God has always wanted the heart consecrated to Him (Deut. 10:16; 30:6; Jer. 4:4; 6:10; Ezek. 44:7, 9). Mere circumcision in the flesh is inadequate to please God (17:11–14 notes; Jer. 9:25, 26). BACK TO GENESIS 17:10

STUDY NOTE FOR GENESIS 17:11 sign of the covenant. See note on 9:12. BACK TO GENESIS 17:11

STUDY NOTE FOR GENESIS 17:12 eight days old. See Luke 1:59; 2:21; Phil. 3:5. Some ancient Near Eastern cultures circumcised their children at puberty as a rite of passage from childhood to manhood. God employed the sign for infants to show that the children of believing parents are “holy” (i.e., separated from the profane world and members of the covenant community, Rom. 11:16; 1 Cor. 7:14). God continues to use the family institution (Acts 16:31). The initiation rite into the covenant community today is baptism. In Christ there is no longer male or female, Jew or Gentile, so all may come (Gal. 3:26–29; Col. 2:11, 12). See theological note “Infant Baptism.” BACK TO GENESIS 17:12

STUDY NOTE FOR GENESIS 17:13 born ... bought. The covenant promises are extended to all within the household of faith. Even in the OT, the scope of the covenant community was not exclusively determined by ancestry—a foreshadowing of the expansion of the covenant to a multitude from every tribe and nation. See notes on vv. 6, 7.

in your flesh an everlasting covenant. See note on v. 7. The covenant of grace between God and His people is indeed an eternal covenant, although the mode of administration changes with the transition from Israel to the church (e.g., circumcision is replaced by baptism, see v. 12 note). See “The Sacraments” at Matt. 28:19. BACK TO GENESIS 17:13

STUDY NOTE FOR GENESIS 17:14 who is not circumcised ... shall be cut off. Circumcision, the sign of inclusion into the covenant community, also bore associations with death and judgment (i.e., “cutting off”). Though it may seem strange that God would choose a judgment symbol as an entrance rite associated with the covenant of promise, this act points toward the sacrifice of Christ, who experienced divine judgment in order to bring sinners into a covenant relationship of fellowship and peace with God. BACK TO GENESIS 17:14

STUDY NOTE FOR GENESIS 17:15 Sarai ... Sarah. See text note. Both names seem to be variants meaning “princess.” Her birth name probably looks back on her noble descent, whereas her covenant name looks ahead to her noble descendants (v. 5 and note). BACK TO GENESIS 17:15

STUDY NOTE FOR GENESIS 17:16 bless. See note on 12:2. BACK TO GENESIS 17:16

STUDY NOTE FOR GENESIS 17:17 laughed. See note on 21:3. BACK TO GENESIS 17:17

STUDY NOTE FOR GENESIS 17:20 twelve princes. See 25:12–16. BACK TO GENESIS 17:20

STUDY NOTE FOR GENESIS 17:21 with Isaac. By His own sovereign counsel the Lord chooses Isaac, not Ishmael (see Introduction: Characteristics and Primary Themes). Isaac’s unexpected birth signifies that the people of God result not from mere natural generation, but from the promise and the supernatural grace of the Holy Spirit (Rom. 4:17; Gal. 4:21–31). An important distinction is drawn between the unique family line that will eventually lead to Jesus Christ and all those who are circumcised, which includes Ishmael and all the males within Abraham’s household. The former are the source of blessing, whereas the latter are its recipients. BACK TO GENESIS 17:21

STUDY NOTE FOR GENESIS 17:23 that very day. Abraham demonstrates his faith in God’s gracious covenant promises by his obedience (v. 1 note; Rom. 4:9–12). BACK TO GENESIS 17:23

STUDY NOTES FOR GENESIS 18

STUDY NOTE FOR GENESIS 18:1 appeared. See note on 12:7.

oaks of Mamre. See note on 12:6.

heat of the day. The time when travelers seek shade and rest. BACK TO GENESIS 18:1

STUDY NOTE FOR GENESIS 18:2 three men. The Lord and two angels (vv. 1, 13; 19:1). The NT admonition to show hospitality in Heb. 13:2 is based on the incidents in chs. 18 and 19.

ran. Observing the ancient Near Eastern custom of hospitality, Abraham typifies the gracious host and is completely at the service of his guests. His behavior contrasts with the immorality of the Sodomites (19:4, 5). BACK TO GENESIS 18:2

STUDY NOTE FOR GENESIS 18:3 O Lord. This Hebrew term unequivocally refers to God. BACK TO GENESIS 18:3

STUDY NOTE FOR GENESIS 18:9 Where. See notes on 3:9 and 11:5. BACK TO GENESIS 18:9

STUDY NOTE FOR GENESIS 18:10 Sarah ... son. See 11:30; 15:2–4; 16:11; 17:15, 16; Rom. 9:9. BACK TO GENESIS 18:10

STUDY NOTE FOR GENESIS 18:11 The way of women had ceased to be. Lit. “Sarah no longer experienced the cycle of women.” Her body is no longer able to conceive (Heb. 11:11, 12; Rom. 4:19). BACK TO GENESIS 18:11

STUDY NOTE FOR GENESIS 18:14 too hard. Despite her initial skepticism, Sarah will also come to believe the promise (Heb. 11:11) and join her husband in faith (Rom. 4:13–25). BACK TO GENESIS 18:14

STUDY NOTE FOR GENESIS 18:15 you did laugh. See note on 21:3. BACK TO GENESIS 18:15

STUDY NOTE FOR GENESIS 18:16–33 The Lord’s promise of a miraculous offspring anticipates that Abraham will become a great and powerful nation to bless the earth. Beginning with its father, Abraham, such a nation must learn justice (vv. 17–19). The Lord demonstrates His justice to Abraham in the judgment upon the wicked cities of Sodom and Gomorrah (vv. 20–33). God investigates the accusations thoroughly (vv. 20–21; 11:5 note), and he promises to spare the city even if he can find only ten righteous people there (v. 32). BACK TO GENESIS 18:16

STUDY NOTE FOR GENESIS 18:17 Shall I hide. God so esteems Abraham that He reveals His plans to him. This may be one of the grounds for considering him a prophet (20:7; Amos 3:7; cf. John 15:15). As a prophet, Abraham also intercedes for others (cf. Jer. 15:1; 27:18; Amos 7:1–9). BACK TO GENESIS 18:17

STUDY NOTE FOR GENESIS 18:19 I have chosen him, that he may. The Hebrew word translated “chosen” here means “chosen in love.” The purpose of God’s sovereign and gracious election is that His people will be holy and righteous in His sight (Eph. 1:4).

that the LORD ... what he has promised. Those promises claimed by Abraham in faith must be claimed by his descendants as well. Their hope in God’s covenant will be demonstrated by their covenant obedience. God’s plan will be realized through the covenant faithfulness of His people (22:18; 26:4, 5). See note on 17:2. BACK TO GENESIS 18:19

STUDY NOTE FOR GENESIS 18:20 outcry. All cries of wrongdoing come to the attention of the “Judge of all the earth” (v. 25; cf. 4:10). Despite the mercy shown to Sodom through Abraham (ch. 14), Sodom has not repented of its sin.

their sin. The sinfulness of Sodom is both proverbial and extensive (13:13; Jer. 23:14). It involves extreme displays of sexual depravity (particularly homosexuality, 19:5; Jude 7), arrogance and abuse of the poor (Ezek. 16:49, 50), and a failure to show hospitality (19:8). BACK TO GENESIS 18:20

STUDY NOTE FOR GENESIS 18:21 go down to see. See note on 11:5. BACK TO GENESIS 18:21

STUDY NOTE FOR GENESIS 18:23 Will you indeed sweep away the righteous. Clearly, no one can escape the massive destruction intended for the cities, so Abraham petitions God on behalf of the righteous who might reside there. The series of questions and answers that follow establish beyond doubt the justice of God’s judgment. BACK TO GENESIS 18:23

STUDY NOTE FOR GENESIS 18:32 ten. God’s mercy is evident in His willingness to spare the sinful majority for the sake of even ten righteous people. Fewer than ten can be saved individually, as happens in ch. 19. In cases of special punishment inflicted upon cities and nations, righteous individuals were sometimes singled out for preservation (Josh. 6:25; cf. Ezek. 14:14, 16, 18, 20). BACK TO GENESIS 18:32

STUDY NOTES FOR GENESIS 19

STUDY NOTE FOR GENESIS 19:1–29 Just as God had rescued righteous Noah from the sinful pre-flood world (chs. 6–8), so also He rescues Lot from Sodom. Ultimately, Lot is saved because of God’s mercy to him (v. 16) and because of God’s covenantal commitment to Abraham (v. 29). The destruction of Sodom becomes a paradigm of God’s judgment on sin (Is. 1:9, 10; Ezek. 16:46–49; Amos 4:11; Rom. 9:29; 2 Pet. 2:5, 6).

19:1–11 See the similar episode recorded in Judg. 19:15–25.

19:1 two angels. See note on 18:2. The two angels continue on to Sodom, but the Lord Himself does not appear after 18:33; He will rain down the judgment from heaven (v. 24).

sitting in the gate. See 14:12 and note. That Lot was sitting in the city gate indicates his status as a respected member of the community. However, as vv. 6–9 reveal, he is clearly powerless to stop the sinful actions of his fellow citizens. In that ancient culture, legal matters were decided at the city gate by community elders such as Lot (Deut. 21:18–21; Amos 5:15).

bowed himself. Throughout the story Lot demonstrates his righteousness by his hospitality to strangers (cf. 2 Pet. 2:6, 7). His actions parallel those of Abraham (18:2 and notes). BACK TO GENESIS 19:1

STUDY NOTE FOR GENESIS 19:4 young and old ... to the last man. These details are necessary to show that everyone destroyed was wicked (18:23 note). See also 6:5; 8:21; Rom. 1:26–32. BACK TO GENESIS 19:4

STUDY NOTE FOR GENESIS 19:7 so wickedly. The character of Lot’s appeal demonstrates his righteousness (2 Pet. 2:6, 7). BACK TO GENESIS 19:7

STUDY NOTE FOR GENESIS 19:8 See notes on 18:2 and 19:1. As one bound by the ancient Near Eastern code of hospitality, which required the protection of guests, Lot is willing to risk danger to his own family rather than allow harm to come to his guests. BACK TO GENESIS 19:8

STUDY NOTE FOR GENESIS 19:10 shut the door. See note on 7:16. BACK TO GENESIS 19:10

STUDY NOTE FOR GENESIS 19:15 wife ... daughters. The family is saved from the city’s destruction as a unit, but this family, like Noah’s, will prove to be a mixture of those who persevere (Lot) and those who do not (Lot’s wife, v. 26). BACK TO GENESIS 19:15

STUDY NOTE FOR GENESIS 19:16 he lingered. Lot’s status in the city is probably due to his great wealth (13:6) and to his uncle Abraham’s rescue of the city (ch. 14). Now, having to flee with virtually nothing from the comforts of the city (vv. 18–21), Lot hesitates. BACK TO GENESIS 19:16

STUDY NOTE FOR GENESIS 19:24 the LORD rained ... sulfur and fire. A detailed explanation of the inferno that engulfed the cities remains difficult; the Bible here emphasizes the final divine cause and not the secondary causes within God’s plan. Deposits of sulfur are found near the Dead Sea. Some suggest that an earthquake caused a mixture of sulfur, asphalt (also abundant in this area, 14:10), and gasses from the earth to ignite (cf. Is. 34:9, 10). Or, God issued an immediate judgment apart from secondary means. BACK TO GENESIS 19:24

STUDY NOTE FOR GENESIS 19:26 Lot’s wife ... looked back. Lot’s wife is a sobering lesson against vacillation when God’s judgment is at hand (Luke 17:28–37). BACK TO GENESIS 19:26

STUDY NOTE FOR GENESIS 19:29 remembered. See note on 8:1. Twice Lot was saved because of faithful Abraham (14:1–16; 19:1–29). BACK TO GENESIS 19:29

STUDY NOTE FOR GENESIS 19:30–38 The desperate act by Lot’s daughters to preserve seed from their drunken father brings to a conclusion the tragic account of Lot that began with his separation from Abraham in 13:11. In spite of Lot’s affiliation with Sodom and the unbelief of his family, the Lord protects his lineage and land because of his faith and his relationship to Abraham (Deut. 2:16–19).

19:30 afraid to live in Zoar. See note on v. 16. Ironically, while Lot had sought to live in Zoar because of his fear of the mountains (v. 19), he now lives in the mountains for fear of Zoar. Note the contrast with Lot’s prosperity and prospect in 13:1–13. BACK TO GENESIS 19:30

STUDY NOTE FOR GENESIS 19:31 old. He is too old to remarry and unlikely to father further descendants. BACK TO GENESIS 19:31

STUDY NOTE FOR GENESIS 19:32 drink wine ... lie with him. See note 9:21. The daughters’ initiative contrasts with Lot, who apparently had made no effort to find spouses for his daughters. Their sexual immorality anticipates their descendants’ seduction of Israel’s men (Num. 25). BACK TO GENESIS 19:32

STUDY NOTE FOR GENESIS 19:37, 38 This genealogical conclusion (vv. 37, 38) begins the story of the bitter animosity of Moab and Ammon against Israel (Num. 23–25; 2 Kin. 3). The Moabites and Ammonites were rejected by God not because of their questionable lineage, but because they mistreated Israel (Deut. 23:3–6; Neh. 13:1, 2). Ruth, an ancestor of Jesus Christ, was a Moabitess (Ruth 4:18–22; Matt. 1:5), but she was eventually counted in the tribe of Judah through her faith and her redemptive marriage to Boaz. BACK TO GENESIS 19:37

STUDY NOTES FOR GENESIS 20

STUDY NOTE FOR GENESIS 20:1–18 Again Abraham fails to trust God for protection and resorts instead to deception (cf. 12:10–20). Despite Abraham’s failure, God preserves the line of promise just as He had in Egypt.

20:1 the Negeb. See note on 12:9. BACK TO GENESIS 20:1

STUDY NOTE FOR GENESIS 20:2 my sister. See v. 11 and note on 11:29.

Abimelech. Lit. “my father is king” or “father of a king.” This Abimelech was probably the father or grandfather of the Abimelech encountered by Isaac (26:1). Elsewhere, a ruler of Tyre (c. 1375 B.C.) had this name, which may have been a royal title (Ps. 34; cf. 1 Sam. 27:2).

sent and took Sarah. See 12:15 and note. On the brink of Isaac’s conception (18:10–14; 21:1, 2), the program of redemption through the seed of Abraham is placed in jeopardy. Salvation finally depends on the faithful Lord, not on unfaithful humans, and here God protects the purity of Sarah (vv. 4, 6). BACK TO GENESIS 20:2

STUDY NOTE FOR GENESIS 20:3 in a dream. In the OT God often communicated with His people through dreams (28:12; 37:5–9; Num. 12:6). Sometimes such dreams were given to those outside the covenant community (31:24; 40:5; 41:1; Num. 22:9, 20; Dan. 2:1–45). BACK TO GENESIS 20:3

STUDY NOTE FOR GENESIS 20:4 will you kill an innocent people. See 18:23, 32 and notes. BACK TO GENESIS 20:4

STUDY NOTE FOR GENESIS 20:5 integrity of my heart. God judges by their consciences those who do not possess the written law (3:8; 6:9; Rom. 2:12–16 and notes). BACK TO GENESIS 20:5

STUDY NOTE FOR GENESIS 20:7 prophet. The first use of this term in the Bible. Abraham was a man of God who received revelations and interceded for others (15:1; 18:17 and notes; Ps 105:12–15). BACK TO GENESIS 20:7

STUDY NOTE FOR GENESIS 20:9 great sin. Adultery was considered a great sin by the peoples of the ancient Near East. Many ancient law codes, including that of Hammurabi, contained provisions for dealing with adultery (cf. 26:10; 39:9). See note on Ex. 20:14. BACK TO GENESIS 20:9

STUDY NOTE FOR GENESIS 20:11 fear of God. Though this term often denotes the proper worship, reverence, and obedience of the true God (e.g., 22:12), here (and in 42:18) the expression probably means “adherence (out of fear of divine judgment) to moral standards known through conscience.” BACK TO GENESIS 20:11

STUDY NOTE FOR GENESIS 20:12 my sister. See notes on 11:29 and 12:12. BACK TO GENESIS 20:12

STUDY NOTE FOR GENESIS 20:14–16 Abimelech gives gifts to Abraham (vv. 14, 15) and Sarah (v. 16) to honor God and their special relationship to Him, not to compensate for his guilt (v. 16 note; cf. 12:19, 20). God not only delivers His chosen servants out of dreadful peril but rewards them with unexpected riches. Sarah’s public vindication rules out the possibility that Abimelech might be the father of the soon-to-be-born Isaac. BACK TO GENESIS 20:14

STUDY NOTE FOR GENESIS 20:16 given your brother. Social convention demands that the gift to Sarah be given through the male head of the family.

a thousand pieces of silver. A very large amount.

before everyone you are vindicated. Abimelech is guiltless and under no obligation to Abraham and Sarah (v. 6). Out of regard for the God of Abraham, however, Abimelech seeks to restore the honor that Sarah may have lost in the eyes of others. BACK TO GENESIS 20:16

STUDY NOTE FOR GENESIS 20:17 Abraham prayed to God. See note on v. 7. BACK TO GENESIS 20:17

STUDY NOTES FOR GENESIS 21

STUDY NOTE FOR GENESIS 21:1–7 The report of Isaac’s birth concludes the story of Sarah’s barrenness begun in 11:27–32. God keeps His promise to give Abraham a son by Sarah (vv. 1–2; 17:1–6, 15–16; 18:1–15), and Abraham responds in obedience by naming him Isaac (v. 3; 17:19) and circumcising him (vv. 4, 5; 17:9–14), while Sarah responds with praise (vv. 6, 7).

21:1 visited. See 50:24 and note for this same expression of God’s gracious intervention. BACK TO GENESIS 21:1

STUDY NOTE FOR GENESIS 21:2 in his old age at the time. See 17:17, 24; 18:11–14. Abraham’s greater offspring also came at the appointed time (cf. Rom. 5:6; Gal. 4:4). BACK TO GENESIS 21:2

STUDY NOTE FOR GENESIS 21:3 Isaac. See text note. Both Abraham and Sarah at first laughed in disbelief (17:17; 18:12), but when Isaac is born Sarah laughs for joy at the supernatural work of grace (v. 6). BACK TO GENESIS 21:3

STUDY NOTE FOR GENESIS 21:4 circumcised. See note on 17:12. BACK TO GENESIS 21:4

STUDY NOTE FOR GENESIS 21:6 will laugh. See note on v. 3. BACK TO GENESIS 21:6

STUDY NOTE FOR GENESIS 21:8–11 The expulsion of Hagar and Ishmael remove any threat to Isaac’s inheritance. The accounts of the birth of Isaac and the removal of Ishmael are linked by another reference to laughter, Ishmael’s “scoffing” at Isaac (v. 9 text note).

21:8 weaned. This rite of passage from the stage of infancy to childhood occurred in the ancient Near East at about three years of age. Here the occasion is celebrated by a feast. BACK TO GENESIS 21:8

STUDY NOTE FOR GENESIS 21:9 Sarah saw. From her experience with Hagar (ch. 16), Sarah perceives the significance of Ishmael’s disdain for Isaac and his threat to her son’s inheritance.

laughing. The Hebrew root means “to laugh,” but the form here signifies “to laugh at” or “make sport of” (text note). The son of the slave woman persecutes the son of the free (Gal. 4:29). BACK TO GENESIS 21:9

STUDY NOTE FOR GENESIS 21:10 Cast out. So as to disinherit (cf. 25:5, 6).

slave woman. The Hebrew word here differs from the one translated “servant” in 16:1 (16:1 note). In her anger Sarah stresses Hagar’s servile status—an indication of the animosity between these two rivals. BACK TO GENESIS 21:10

STUDY NOTE FOR GENESIS 21:11 displeasing. As a father, Abraham feels genuine love and affection for Ishmael (17:18). In addition, he may be displeased with Sarah’s request on account of customs prohibiting the expulsion of Hagar and her son (16:6 note). BACK TO GENESIS 21:11

STUDY NOTE FOR GENESIS 21:12 your offspring be named. God’s promises will reach their fulfillment through the divinely given offspring, Isaac, not through the natural (Rom. 9:7, 8). See note 17:7. BACK TO GENESIS 21:12

STUDY NOTE FOR GENESIS 21:13 nation. See v. 18. Because of God’s great love for Abraham, even his natural children will be blessed on earth, though they are not part of the line of covenant promise. BACK TO GENESIS 21:13

STUDY NOTE FOR GENESIS 21:21 wilderness of Paran. A region in the east-central portion of the Sinai peninsula. Ishmael’s departure from Abraham’s household seals his destiny; he will not inherit the divine promises of offspring and land.

Egypt. See 16:1. BACK TO GENESIS 21:21

STUDY NOTE FOR GENESIS 21:22–34 Through divine blessing, Abraham and his household have become a formidable presence in the land (14:13; 23:6). That a Philistine king and his commander seeks a permanent nonaggression pact with Abraham and his descendants provides concrete evidence of God’s rich covenant blessing on Abraham.

21:22 Abimelech. See note 20:2. Abraham’s first encounter with Abimelech pertained to seed (ch. 20); this one, to land.

Phichol. Probably a title, rather than a personal name, for the Philistine army commander (26:26). BACK TO GENESIS 21:22

STUDY NOTE FOR GENESIS 21:23 by God. The oaths are in God’s name (vv. 31, 33; Deut. 6:13 note).

my posterity. While this treaty is intended to endure, tensions surface as early as the next generation (26:23–31). BACK TO GENESIS 21:23

STUDY NOTE FOR GENESIS 21:30 seven ewe lambs ... my hand. By accepting the gift, Abimelech is obliged to acknowledge Abraham’s right to the well. The covenant must be ratified by witnesses and oaths (v. 31). BACK TO GENESIS 21:30

STUDY NOTE FOR GENESIS 21:31 swore. A verbal agreement to the covenant terms is not enough (v. 23). It must be ratified by an oath (v. 31). BACK TO GENESIS 21:31

STUDY NOTE FOR GENESIS 21:33 tamarisk tree. The planting of this small tree in the Negev probably serves as a landmark of God’s grace, a pledge that Abraham will stay in the land, and perhaps as a symbol of God’s shading presence.

Everlasting God. Hebrew El Olam. See note 14:19. BACK TO GENESIS 21:33

STUDY NOTE FOR GENESIS 21:34 sojourned. The Hebrew term here may be translated “sojourn” or “stay for a while.” It denotes a resident alien (Ex. 6:4 text note; Heb. 11:9, 13). BACK TO GENESIS 21:34

STUDY NOTES FOR GENESIS 22

STUDY NOTE FOR GENESIS 22:1–19 Having already graciously committed Himself to Abraham, God tests Abraham’s obedience. In his obedience Abraham displays his full commitment to the Lord, symbolically receiving Isaac, the child of promise, back from death (vv. 1–12). In response to Abraham’s obedience, God makes an oath guaranteeing that Abraham will have numerous descendants and that all nations will be blessed through Abraham’s singular seed (vv. 15–19). See note on Heb. 11:17–19.

22:1 tested. God tests His saints to prove the quality of their faith and obedience, often through adversity or hardship (Ex. 20:20; Deut. 8:2; 2 Chr. 32:31). The Hebrew here does not mean “enticed to do wrong.” People, however, must not put God to the test (Ex. 17:2, 7; Deut. 6:16). BACK TO GENESIS 22:1

STUDY NOTE FOR GENESIS 22:2 your only son ... whom you love. Isaac is the beloved son, the only son of the promise (25:1–18 note). Ishmael has been disinherited and sent away (21:10, 14), leaving Isaac as Abraham’s only son. These terms are applied to Christ in the NT (Matt. 3:17; 17:5; John 3:16; Eph. 1:6; 2 Pet. 1:17) as God’s Son who would not be spared (Rom. 8:32).

land of Moriah. Later the site of Israel’s temple in Jerusalem (2 Chr. 3:1).

offer him. This command is perplexing to us at first and seems to contradict the sixth commandment (Ex. 20:13). As the narrative unfolds, however, it is evident that the test is whether Abraham will proceed with the preparations for sacrifice while holding steadfastly to the promise of 21:12, “Through Isaac shall your offspring be named.” Abraham knows that God has obligated Himself to keep His promise, and he knows that a dead Isaac cannot continue the covenant line. Heb. 11:19 unveils Abraham’s secret: he concludes “that God was able even to raise him from the dead.”

burnt offering. See note on 8:20. BACK TO GENESIS 22:2

STUDY NOTE FOR GENESIS 22:3 early in the morning. Another example of Abraham’s prompt obedience (17:23 and note). BACK TO GENESIS 22:3

STUDY NOTE FOR GENESIS 22:8 provide ... the lamb. Abraham’s confidence in God as the one who will provide the necessary sacrifice anticipates how God will later provide His own Son, Jesus Christ, as a sacrifice for sin (John 1:29, 36). BACK TO GENESIS 22:8

STUDY NOTE FOR GENESIS 22:11 angel of the LORD. See note on 16:7. BACK TO GENESIS 22:11

STUDY NOTE FOR GENESIS 22:12 you have not withheld. Abraham’s faith is confirmed by his obedience (Gal. 5:6; Heb. 11:17; James 2:21 note). BACK TO GENESIS 22:12

STUDY NOTE FOR GENESIS 22:13 instead of his son. Although Abraham has demonstrated his obedience to God by being willing to sacrifice Isaac, a sacrifice is still necessary before God can confirm by oath His earlier promises to Abraham (cf. 8:20 where Noah’s offering precedes the covenant made in ch. 9). BACK TO GENESIS 22:13

STUDY NOTE FOR GENESIS 22:14 The LORD will provide. The Hebrew word here translated “provide” means “see” or “see to it” (used in vv. 4, 8, 13, 14). The name by which Abraham commemorates the event shows that he perceives God’s revelation of His saving purpose. BACK TO GENESIS 22:14

STUDY NOTE FOR GENESIS 22:16 By myself I have sworn. God reinforces the surety of His infallible promise by an oath (15:8–21; 22:17; cf. Heb. 6:13–18). While sinful and fallible human beings swear by an authority higher than themselves, God, the supreme being and authority, swears by Himself (Heb. 6:13 note).

not withheld ... your only son. Abraham’s action of offering up his son points forward to God the Father’s provision of “his only Son” as the final sacrifice for sin (John 3:16; Rom. 8:32). BACK TO GENESIS 22:16

STUDY NOTE FOR GENESIS 22:17 the gate of his enemies. This is achieved by one of Abraham’s offspring, not all of them. This picks up on the earlier divine promise to Eve that one of her offspring would overcome the serpent. The singular reading is preferable here and fully supported by the Hebrew text. As elsewhere in the Abraham narrative, an important distinction is drawn between the patriarch’s many descendants and a future descendant who will come from the unique family line that is traced throughout Genesis. BACK TO GENESIS 22:17

STUDY NOTE FOR GENESIS 22:18 In your offspring shall all the nations of the earth shall be blessed. Although the wording differs slightly, this echoes the initial promise to Abraham in 12:3. From this point forward, the fulfillment of this divine promise is linked explicitly to a future descendant. While the present passage stops short of saying he is a king, this may be implied by the reference to his victory over his enemies (v. 17; cf. Ps. 72:17).

because you have obeyed my voice. See notes on 17:2 and 18:19. BACK TO GENESIS 22:18

STUDY NOTE FOR GENESIS 22:20–25:11 This final section of the account of Terah provides a transition from the patriarchal headship of Abraham to that of Isaac (2:4 note; Introduction: Outline). It narrates Sarah’s death (ch. 23); Isaac’s marriage to Rebekah (ch. 24); the dismissal of Abraham’s other children, leaving Isaac as the sole heir (25:1–6); and Abraham’s death (25:7–11). BACK TO GENESIS 22:20

STUDY NOTE FOR GENESIS 22:23 Rebekah. Isaac’s future wife is introduced (ch. 24). Her father Bethuel is the son of Milcah, the daughter of Haran and wife of Nahor, Abraham’s brothers (11:28 note). BACK TO GENESIS 22:23

STUDY NOTES FOR GENESIS 23

STUDY NOTE FOR GENESIS 23:3–18 The extensive description of the negotiation and sale of the cave demonstrates that Abraham secures an impeccable legal claim to the field in Machpelah. Anticipating the greater fulfillment of the land grant promise (13:15 note), Abraham now becomes legal heir to a small plot in the Promised Land. BACK TO GENESIS 23:3

STUDY NOTE FOR GENESIS 23:4 a sojourner and foreigner. Though Abraham lived in the Promised Land as a sojourner (21:34 note; Heb. 11:9, 13), he demonstrates his faith in the covenant promises by buying his first piece of property in the Promised Land—a cave to serve as a burial site. BACK TO GENESIS 23:4

STUDY NOTE FOR GENESIS 23:6 a prince of God. Or, “a mighty prince” (text note). Though some suggest that this is merely respectful flattery, it is likely that the citizens of Hebron discern God’s blessing on Abraham (cf. 21:22). BACK TO GENESIS 23:6

STUDY NOTE FOR GENESIS 23:10 gate. Legal transactions took place at the gates of ancient Near Eastern cities (19:1 note; Ruth 4:1, 2). BACK TO GENESIS 23:10

STUDY NOTE FOR GENESIS 23:11 I give. Out of respect for Abraham, Ephron offers to give the cave and field without payment. Abraham refuses this offer in order to establish beyond doubt that the land in question will belong to him and his descendants in perpetuity. The generosity of the offer, reflecting ancient Near Eastern bargaining practices, is perhaps intended either to obligate Abraham to respond with a gift of even greater value (if accepted) or to discourage Abraham from lengthy negotiation over the price. BACK TO GENESIS 23:11

STUDY NOTE FOR GENESIS 23:15 four hundred shekels. A high price, especially when compared with the field that Jeremiah bought for seventeen shekels (Jer. 32:9). BACK TO GENESIS 23:15

STUDY NOTE FOR GENESIS 23:16 Abraham weighed out. Abraham is willing to pay an excessive price in return for an unimpeachable sale. BACK TO GENESIS 23:16

STUDY NOTE FOR GENESIS 23:19 buried ... in the cave. In faithful expectation that God will fulfill the covenant promise of land (13:15 and note), Abraham seeks to anchor his descendants in the Promised Land (24:6–9; 25:9; 49:30; 50:13). BACK TO GENESIS 23:19

STUDY NOTES FOR GENESIS 24

STUDY NOTE FOR GENESIS 24:1 –67 The events of this chapter highlight the providence of God in guiding Abraham’s servant to Rebekah. In seeking the perfect wife for Isaac, not only does the servant look to God for guidance but also he applies common sense in looking for a woman who is compassionate at heart. Rebekah’s suitability is underlined by her Abraham-like willingness to leave her family and homeland, and go to another land in order to marry a man she has never met.

24:1–9 See “Oaths and Vows” at Neh. 5:12. BACK TO GENESIS 24:1

STUDY NOTE FOR GENESIS 24:2 oldest. Abraham assigns this important mission only to his most trusted manager, perhaps Eliezer of Damascus (15:2, 3).

Put your hand under my thigh. The loins were viewed as the source of vital and procreative power (Deut. 33:11; Job 40:16; Heb. 7:10). Such an oath is inviolable, even after the death of the one to whom it was sworn (47:29–31). BACK TO GENESIS 24:2

STUDY NOTE FOR GENESIS 24:3 the LORD ... of the earth. See 14:22.

not ... from the daughters of the Canaanites. Abraham sets an example for his descendants to avoid taking idolatrous wives from the Canaanites (Deut. 7:1–4). BACK TO GENESIS 24:3

STUDY NOTE FOR GENESIS 24:6 do not take my son back there. See note on 23:19. BACK TO GENESIS 24:6

STUDY NOTE FOR GENESIS 24:7 I will give ... he will send. Claiming God’s covenant promise (12:7), Abraham looks forward to God’s continuing guidance and provision. Abraham has learned from his experience with Hagar not to trust the flesh to secure the promise but to rely on God’s supernatural provision (ch. 16). BACK TO GENESIS 24:7

STUDY NOTE FOR GENESIS 24:12 O LORD , God. The meeting of Abraham’s servant and Rebekah is framed in prayer (vv. 26, 27).

steadfast love. The Hebrew word hesed means “loyalty to a covenant relationship” (Ex. 15:13 note). BACK TO GENESIS 24:12

STUDY NOTE FOR GENESIS 24:14 By this I shall know. A request for a sign is appropriate in connection with the servant’s mission to advance the messianic line (cf. Is. 7:10–14). BACK TO GENESIS 24:14

STUDY NOTE FOR GENESIS 24:15 Rebekah. See note on 22:23. BACK TO GENESIS 24:15

STUDY NOTE FOR GENESIS 24:16 a maiden whom no man had known. Her virginity is important to ensure that the offspring will be Isaac’s. BACK TO GENESIS 24:16

STUDY NOTE FOR GENESIS 24:27 the LORD has led me. God guides His saints through providential acts (cf. 50:20). Later in the Pentateuch, the expression is used for God’s special guidance of His people through the wilderness to the Promised Land (Ex. 13:17, 21; 15:13). BACK TO GENESIS 24:27

STUDY NOTE FOR GENESIS 24:29 Laban. Laban takes responsibility for the family, probably because Bethuel is incapacitated (v. 50 and note). BACK TO GENESIS 24:29

STUDY NOTE FOR GENESIS 24:33 not eat until I have said. The servant recounts the story (vv. 34–48) in detail so that Rebekah and her family will acknowledge the hand of the Lord (v. 50). BACK TO GENESIS 24:33

STUDY NOTE FOR GENESIS 24:36 he has given all that he has. An important detail, considering Abraham’s considerable wealth (cf. 25:5, 6). BACK TO GENESIS 24:36

STUDY NOTE FOR GENESIS 24:50 Laban and Bethuel. The irregular sequence of mentioning the son before the father suggests that Bethuel is incapacitated. In v. 55 only the brother and mother are mentioned (cf. v. 28).

The thing has come from the LORD . They acknowledge God’s providence in the matter. BACK TO GENESIS 24:50

STUDY NOTE FOR GENESIS 24:60 thousands of ten thousands ... possess the gate. See 13:16; 15:5; 22:17 note. BACK TO GENESIS 24:60

STUDY NOTE FOR GENESIS 24:64, 65 The customary bridal veil shields the bride’s face from the husband until the consummation of the marriage (cf. Song 4:1). BACK TO GENESIS 24:64

STUDY NOTE FOR GENESIS 24:66 told Isaac. Abraham lives another thirty-five years after Isaac’s marriage (21:5; 25:7, 9, 20). As the attention shifts to Isaac, the narrative omits the servant’s report to Abraham and goes directly to the future patriarch. BACK TO GENESIS 24:66

STUDY NOTE FOR GENESIS 24:67 brought ... took ... loved her. God has granted complete success to the journey. In obedience to God both Isaac and Rebekah find fulfillment.

the tent of Sarah. Rebekah replaces Sarah as matriarch of the family. BACK TO GENESIS 24:67

STUDY NOTES FOR GENESIS 25

STUDY NOTE FOR GENESIS 25:1–18 The genealogies that precede (vv. 1–4) and follow (vv. 12–18) the account of Abraham’s death (vv. 7–11) are of Abraham’s natural sons. They highlight that the offspring through Sarah is unique, that Abraham’s many natural offspring in no way disadvantage Isaac’s inheritance in the land (vv. 5–6). Isaac was Abraham’s “only son” of promise (22:2 and note).

25:1 took another wife. Keturah is a concubine (v. 6; 1 Chr. 1:32). No attempt is made to date this secondary offspring of Abraham. BACK TO GENESIS 25:1

STUDY NOTE FOR GENESIS 25:2–4 Some of these names are associated with Syria and Arabia. BACK TO GENESIS 25:2

STUDY NOTE FOR GENESIS 25:5 gave all he had to Isaac. See 24:36. Like Ishmael, the son of Hagar (21:10 and note), Abraham’s children by Keturah are excluded from inheriting the land of Canaan. BACK TO GENESIS 25:5

STUDY NOTE FOR GENESIS 25:6 while he was still living. Abraham himself legally secures Isaac’s inheritance in the land. BACK TO GENESIS 25:6

STUDY NOTE FOR GENESIS 25:8 died. Abraham dies in faith, seeing the promises afar off (Heb. 11:13–16).

in a good old age. In fulfillment of the divine promise in 15:15.

was gathered to his people. A Hebrew idiom meaning that the deceased has entered the realm of death to join his ancestors (v. 17; 35:29; 49:29, 33; Deut. 32:50). BACK TO GENESIS 25:8

STUDY NOTE FOR GENESIS 25:9 in the cave. See ch. 23; 35:27–29; 49:29–32. BACK TO GENESIS 25:9

STUDY NOTE FOR GENESIS 25:12–18 The genealogy of Ishmael demonstrates God’s faithfulness in keeping His promise to Abraham (17:20).

25:12 These are the generations. See note on 2:4. BACK TO GENESIS 25:12

STUDY NOTE FOR GENESIS 25:13–15 Some of these names are attested in extrabiblical texts as northwest Arabian tribes. BACK TO GENESIS 25:13

STUDY NOTE FOR GENESIS 25:16 twelve princes. See 17:20. BACK TO GENESIS 25:16

STUDY NOTE FOR GENESIS 25:18 settled over against all his kinsmen. The Hebrew of this phrase is difficult to render. It could also mean that Ishmael dies in the presence of all his brethren. BACK TO GENESIS 25:18

STUDY NOTE FOR GENESIS 25:19–35:29 The account of Isaac is one of tension between Isaac and Rebekah (v. 28; ch. 27), Jacob and Esau (25:19–34; chs. 27; 32; 33), Jacob and Laban (chs. 29–31), Leah and Rachel (29:31–30:24), and finally and decisively between Jacob and the angel of the Lord (32:22–32; cf. 16:7 note). At the story’s core is the promise to Abraham (24:7), passed on to Isaac and Jacob (26:2–5; 28:3, 4, 13–15; 35:11–12). The promise is elaborated to include God’s protective presence (28:15; 31:42; 32:9, 12; 35:3). Overarching the entire story is God’s sovereign good pleasure (Rom. 9:10–12). He opens Rebekah’s barren womb, announcing the supremacy of Jacob over Esau. In the subsequent narrative, God’s purposes are fulfilled in spite of obstacles placed in the way by human participants.

25:19–26 The struggle between Jacob and Esau in the womb and the Lord’s sovereign choice of Jacob form a fitting introduction to this account and sets its tone (see Introduction: Characteristics and Primary Themes).

25:19 the generations of Isaac. Or, “the account of Isaac” (2:4 note); this will focus mainly on Isaac’s children. This account (25:19–35:29) covers the period from Isaac’s marriage to his death. Much of the story, however, features Jacob (see Introduction: Outline). BACK TO GENESIS 25:19

STUDY NOTE FOR GENESIS 25:20 Paddan-aram. The region surrounding the city of Haran in northern Mesopotamia (24:10; 28:2). BACK TO GENESIS 25:20

STUDY NOTE FOR GENESIS 25:21 prayed ... barren. Like Abraham, Isaac must learn that the seed of promise is a gift of God’s grace (11:30; 17:15, 16; 18:1–15; 21:1–7). Both Isaac’s wife and offspring are secured through prayer (24:12). BACK TO GENESIS 25:21

STUDY NOTE FOR GENESIS 25:23 the LORD said. The three major patriarchal narratives (those of Abraham, Jacob, and Joseph/Judah) each begin with a divine revelation of what is to follow (12:1–3; 25:22–23; 37:5–10).

older shall serve the younger. Jacob owes his supremacy to sovereign election, not natural rights (cf. Deut. 21:15–17). The prophecy finds fulfillment as Esau’s descendants, the Edomites, are often subjugated by Israel later on, and at last come to be included in the Jewish state during the intertestamental period (1 Sam. 14:47; 2 Sam. 8:13, 14; 2 Kin. 14:7).

God’s choice of Jacob (the younger) over Esau (the older) is a paradigmatic example of divine sovereign election (Rom. 9:9–13, 18–23). God deals justly with all, but He has mercy only on some (Matt. 20:1–16). It is noteworthy that the narrative highlights the contrasting attitudes of Jacob and Esau toward the benefits of being heir to the divine promises. Whereas Jacob yearns to have the status of firstborn, Esau places no value on it. BACK TO GENESIS 25:23

STUDY NOTE FOR GENESIS 25:25 hairy. The Hebrew word sounds like “Seir,” where Esau later lived (36:8). BACK TO GENESIS 25:25

STUDY NOTE FOR GENESIS 25:26 Jacob. See text note. Though destined to supplant his brother, Jacob tarnishes his name to mean “deceitful” through cunning efforts to gain his brother’s privilege (25:29–34; 27:1–40). BACK TO GENESIS 25:26

STUDY NOTE FOR GENESIS 25:27–34 Esau is a profane, rough-and-ready man of the field who shortsightedly gratifies his appetite and despises the family’s future inheritance. Despite his dishonesty, Jacob has farsightedness to value the inheritance.

25:27 quiet. The Hebrew here suggests a civilized or peaceful man. BACK TO GENESIS 25:27

STUDY NOTE FOR GENESIS 25:28 Isaac loved ... Rebekah loved. Parental favoritism further set the family at loggerheads. God’s sovereign choice will have to prevail over Isaac’s appetite (27:18–27), for Isaac has the legal authority to pass on the family’s inheritance and blessing (24:36; 25:5). BACK TO GENESIS 25:28

STUDY NOTE FOR GENESIS 25:30 Let me eat. The Hebrew indicates the impulsive and hurried request of one who lives for the moment. Esau’s impulsiveness is further revealed in v. 32.

that red stew. Lit. “the red stuff, that red stuff.” Esau’s clumsy repetition of the Hebrew word for “red” (adom) recalls v. 25 and explains the name by which his descendants will be known (Hebrew edom). BACK TO GENESIS 25:30

STUDY NOTE FOR GENESIS 25:31 Sell me. Jacob takes advantage of his brother’s weakness. His behavior contrasts sharply with Abraham’s treatment of Lot (13:8, 9) and will be corrected (33:1–17).

birthright. The firstborn had the right to be the principal heir of the family’s fortunes (27:33; cf. Deut. 21:17; 1 Chr. 5:1, 2). In the covenant family, this fortune includes the substance of the Abrahamic blessing of offspring and land (12:2, 3, 7). Apart from divine revelation, the covenant family should also expect that the family line leading to the unique seed of Eve will be traced through the firstborn. In Genesis, however, the firstborn sons are often passed over in favor of younger siblings. Sometimes the narrator highlights a character flaw as the reason for rejecting the oldest son (e.g., Seth replaces Cain because he is a murderer). BACK TO GENESIS 25:31

STUDY NOTE FOR GENESIS 25:34 ate and drank and rose and went his way. The staccato style of the Hebrew narrative implies that Esau himself is as crude and unreflective as his speech.

despised his birthright. By despising his birthright, Esau holds God’s promises in contempt (Heb. 12:16, 17). BACK TO GENESIS 25:34

STUDY NOTES FOR GENESIS 26

STUDY NOTE FOR GENESIS 26:1–33 After the introduction to the account of Isaac (25:19–34), Isaac is linked with the covenant promises (ch. 26). There are two revelations of covenantal promises (vv. 2–6, 24). Also, the extensive parallels between Isaac’s experience in ch. 26 and Abraham’s in chs. 12; 13; 20; 21—famine (v. 1; cf. 12:10), deception involving the marital status of the matriarch (v. 7; cf. 12:13; 20:2), material prosperity (vv. 13, 14; cf. 12:16; 13:6), conflict over land (vv. 20, 21; cf. 13:7), and the covenant with the Philistines at Beersheba (vv. 26–33; cf. 21:22–34)—are included to show that Isaac was indeed the recipient of the covenant promises made to Abraham. Although they remained sojourners (v. 3 note), the patriarchs had a foretaste of life in the land. BACK TO GENESIS 26:1

STUDY NOTE FOR GENESIS 26:2–6 The form and content of the Lord’s command and promise to Isaac, as well as Isaac’s obedience, are linked with Abraham (12:1–4 and notes). BACK TO GENESIS 26:2

STUDY NOTE FOR GENESIS 26:3 Sojourn in this land. The Hebrew word translated “sojourn” indicates a resident alien (21:34 note; Heb. 11:9, 13). Isaac is to remain there as a “stranger” who does not yet have the land in possession.

bless. See note on 12:2.

give all these lands. See note on 13:15.

establish the oath. This refers to the oath given in 22:16–18. The promise to Abraham is secure, but Isaac’s participation in the covenant blessings requires his obedience. BACK TO GENESIS 26:3

STUDY NOTE FOR GENESIS 26:4 stars of heaven. See 15:5.

offspring. See notes on 12:3, 7. BACK TO GENESIS 26:4

STUDY NOTE FOR GENESIS 26:5 because. See 22:18; notes on 17:2; 18:19.

my charge, my commandments, my statutes ... laws. Abraham’s obedience is described in terms that point to Israel’s requirement to love God by being completely obedient to everything that He should require (cf. Deut. 11:1). BACK TO GENESIS 26:5

STUDY NOTE FOR GENESIS 26:6 So Isaac settled. Like his father, Abraham, Isaac responds obediently to God’s promise (12:4; 17:23; 22:3 and notes). BACK TO GENESIS 26:6

STUDY NOTE FOR GENESIS 26:7–11 This narrative of deception and peril to Rebekah closely parallels those involving Sarah (12:10–20; ch. 20), but the significant differences in the accounts indicate that they are not merely the same event retold. Though father and son make the same mistake, they are protected.

26:7 sister. See 12:13; 20:2. BACK TO GENESIS 26:7

STUDY NOTE FOR GENESIS 26:8 looked out of a window. Whereas Abraham’s deception was disclosed by a special revelation to Abimelech (20:3), Isaac’s is discovered by providence.

laughing with. The Hebrew here means “play” and is from the same Hebrew root as the name Isaac. BACK TO GENESIS 26:8

STUDY NOTE FOR GENESIS 26:9 Abimelech. See note on 20:2. BACK TO GENESIS 26:9

STUDY NOTE FOR GENESIS 26:10 brought guilt. See note on 20:9. BACK TO GENESIS 26:10

STUDY NOTE FOR GENESIS 26:12 sowed. Isaac becomes more stationary than his nomadic father. His success depends on rain from heaven.

hundredfold. His obedience during the famine is rewarded (vv. 2–6). God’s blessing is as evident upon Isaac, the chosen successor to God’s promises, as it was upon his father, Abraham (21:22). BACK TO GENESIS 26:12

STUDY NOTE FOR GENESIS 26:15 Philistines had stopped ... wells. With Abraham gone, the Philistines effectively negate their nonaggression pact (21:22–34 note). BACK TO GENESIS 26:15

STUDY NOTE FOR GENESIS 26:16 much mightier than we. See 21:22, 23; Ex. 1:9. BACK TO GENESIS 26:16

STUDY NOTE FOR GENESIS 26:17–22 The wealthy Isaac retreats from the fertile land into the Valley of Gerar, depending on wells originally dug by Abraham (v. 18). None of the patriarchs rashly risk war for the Promised Land. They trust God to give their descendants the land at the right time (15:13, 14). The names of the wells commemorate God’s provision and protection. BACK TO GENESIS 26:17

STUDY NOTE FOR GENESIS 26:21 Sitnah. See text note. BACK TO GENESIS 26:21

STUDY NOTE FOR GENESIS 26:22 the LORD has made room for us. God’s protection of Isaac during this rivalry over wells recalls His reward to Abraham during the controversy with Lot (13:6–18). BACK TO GENESIS 26:22

STUDY NOTE FOR GENESIS 26:23 Beersheba. The site of the original nonaggression pact with the Philistines (21:32). BACK TO GENESIS 26:23

STUDY NOTE FOR GENESIS 26:24 The form and content of God’s blessing to Isaac again underscores the theme of continuity with the Abrahamic covenant promises (vv. 2–5; 15:1; 17:7). BACK TO GENESIS 26:24

STUDY NOTE FOR GENESIS 26:25 built an altar. Like his father, Isaac builds an altar in response to God’s revelation (12:7, 8). BACK TO GENESIS 26:25

STUDY NOTE FOR GENESIS 26:26 Abimelech. See note on 20:2.

Phicol. See note on 21:22. BACK TO GENESIS 26:26

STUDY NOTE FOR GENESIS 26:28 We see plainly ... LORD has been with you. Their statement bears unintended witness to the Lord’s promise in vv. 3–4 (21:22; cf. 1 Kin. 10:9).

a sworn pact ... a covenant. See 21:23 and notes. BACK TO GENESIS 26:28

STUDY NOTE FOR GENESIS 26:33 name of the city is Beersheba. The Lord’s protection of Abraham at Beersheba is now extended to Isaac (21:32). BACK TO GENESIS 26:33

STUDY NOTE FOR GENESIS 26:34–27:46 The theme of family tension, between the parents and between the twins, now becomes full-blown in pursuit of the patriarch’s blessing. Isaac depends on his fallible senses rather than on divine guidance (27:4; cf. 25:23), and Rebekah uses deception (27:6–17). Esau breaks his oath (27:5 note), and Jacob blasphemously lies (27:19, 20). Though the blessing is passed on according to God’s good pleasure, the divine verdict on their actions is pronounced in the disastrous consequences: Esau resolves to murder Jacob (27:41; cf. 4:8), and Jacob flees the land.

Implicit here is a contrast between Abraham, who in faith provided for Isaac’s future according to God’s elective purposes (ch. 24), and Isaac, who seems to have made no attempt to find suitable wives for his sons (cf. 24:2–4), and who fails to discern God’s purposes for his sons (27:1–4; cf. 25:23).

26:34, 35 The story of the stolen blessing is framed by references to Esau’s marriage to Hittite women and his parents’ resulting displeasure (27:46). Profane Esau shows his disregard for the covenant blessings by marrying daughters of the land (24:3–4; 31:50 and notes). By intermarrying with the Canaanites and so vexing his parents (27:46), he effectively seals himself off from the sacred inheritance (21:21; 25:6). BACK TO GENESIS 26:35

26:34 Hittite. See note on 10:15. BACK TO GENESIS 26:34

STUDY NOTES FOR GENESIS 27

STUDY NOTE FOR GENESIS 27:4 delicious food, such as I love. Isaac’s sensuality is at the root of this conflict (vv. 18–27 note; 25:27, 28). BACK TO GENESIS 27:4

STUDY NOTE FOR GENESIS 27:5–17 Rebekah is the chief figure here. Though her method is deplorable (cf. 2 Cor. 4:2), her concern to see the elect child blessed and marry a godly wife is sound (25:23; 26:35; 27:46).

27:5 Rebekah was listening. In keeping with a long-standing pattern, Isaac neither provides spiritual leadership in the home nor does he listen to his wife’s counsel—factors that strongly contribute to his family difficulties. Isaac’s behavior contrasts with that of Abraham (21:8–14).

Esau went. Though birthright and blessing are not identical, they are related because both pertain to the inheritance. Esau reneges on the oath he had made with Jacob (25:33), but the original act of unbelief in selling his inheritance is decisive (Heb. 12:16, 17). BACK TO GENESIS 27:5

STUDY NOTE FOR GENESIS 27:7 bless you. In patriarchal times, a solemn family blessing was given at departures (24:60; 28:1–5) or when death was imminent (48:15–16; 49:1–28). It could be given to only one person and could not be altered. The patriarchal blessings of Abraham, Isaac, and Jacob had spiritual significance because the Lord used the social customs of those times to communicate His sovereign purposes. BACK TO GENESIS 27:7

STUDY NOTE FOR GENESIS 27:11, 12 Jacob has no qualms about the morality of the plan but only about its feasibility. BACK TO GENESIS 27:11, 12

STUDY NOTE FOR GENESIS 27:13 As the instigator of the deception, Rebekah is prepared to bear full responsibility for Jacob’s trickery. BACK TO GENESIS 27:13

STUDY NOTE FOR GENESIS 27:15 garments. Jacob, too, is later deceived by clothing (37:31–33). BACK TO GENESIS 27:15

STUDY NOTE FOR GENESIS 27:18–27 Isaac fails because he depends on his fallible senses—touch (v. 22), taste (v. 25), and smell (v. 27)—rather than upon spiritual understanding (v. 4 note; cf. 13:8–17 note). BACK TO GENESIS 27:18

STUDY NOTE FOR GENESIS 27:20 the LORD your God. Jacob compounds his guilt by taking the Lord’s name in vain (Ex. 20:7 note). Here Jacob regards the Lord as the God of his father. At this stage, Jacob himself lacks a personal knowledge of God. Later the Lord will reveal Himself as the God of Jacob (28:13–15, 20–22; 33:20 text note). BACK TO GENESIS 27:20

STUDY NOTE FOR GENESIS 27:26 kiss. This physical contact was part of the ancient blessing ritual (48:1 note). BACK TO GENESIS 27:26

STUDY NOTE FOR GENESIS 27:28, 29 What Isaac perceives through the sense of smell (v. 27) gives form to the blessing, which pertains to the land’s fertility (v. 28) and to dominion (v. 29). The blessing’s similarity to the prenatal oracle (25:23) points to the Lord’s sovereignty in these events.

27:28 dew ... fatness ... plenty. These terms anticipate the blessing on the nation of Israel when settled in the Promised Land (Deut. 7:13; 33:28). BACK TO GENESIS 27:28

27:29 Cursed be everyone who curses. See 12:3. BACK TO GENESIS 27:29

STUDY NOTE FOR GENESIS 27:34 great and bitter cry. See Heb. 12:16, 17 and notes. BACK TO GENESIS 27:34

STUDY NOTE FOR GENESIS 27:36 Jacob. See text note; note on 25:26. BACK TO GENESIS 27:36

STUDY NOTE FOR GENESIS 27:37 What then can I do for you. Though Isaac knows God’s purpose is for the older to serve the younger, he had intended to give everything to the elder Esau (26:34–27:46 note). BACK TO GENESIS 27:37

STUDY NOTE FOR GENESIS 27:39 from the fatness ... from the dew. The Hebrew wording is similar to Jacob’s blessing but with a very different meaning. While God will give to Jacob “of the dew” and “of the fatness” (v. 28), Esau will dwell “away from the fatness of the earth” and “away from the dew of heaven.” This blessing will find fulfillment as Esau’s descendants, the Edomites, settle in the arid region southeast of the Dead Sea. Esau inherits an anti-blessing: he is denied the earth’s fertility and dominion over his brother (cf. vv. 28, 29). BACK TO GENESIS 27:39

STUDY NOTE FOR GENESIS 27:40 break his yoke. See note 25:23. From time to time Edom was able to break free of Israelite domination (2 Kin. 8:20–22). In addition, Herod the Great was a descendant of Esau. BACK TO GENESIS 27:40

STUDY NOTE FOR GENESIS 27:45 I will send. Jacob is ultimately absent for twenty years (31:38); Rebekah never sees her son again (35:8 note).

bereft of you both in one day. Both will be lost if Jacob is killed by his brother Esau, for Esau will forfeit his own life by killing Jacob (9:6; Num. 35:19–21). BACK TO GENESIS 27:45

STUDY NOTE FOR GENESIS 27:46 This transitional verse provides a conclusion to 26:34–27:46 (26:34, 35 note) and an introduction to 27:46–28:9.

Rebekah said. As Sarah took initiative to provide for Isaac (21:10), here Rebekah acts for Jacob.

the Hittite women. See 26:34 and note on 10:15. BACK TO GENESIS 27:46

STUDY NOTES FOR GENESIS 28

STUDY NOTE FOR GENESIS 28:1, 2 The negative and positive commands correspond to those of Abraham (24:3–4).

28:1 blessed. See note on 27:7. The first blessing (27:27–29) determined the patriarchal succession; this one explicitly links Jacob with the blessings of the Abrahamic covenant (17:1–8). BACK TO GENESIS 28:1

28:2 Paddan-aram. See note on 25:20. BACK TO GENESIS 28:2

STUDY NOTE FOR GENESIS 28:3 God Almighty. See note on 17:1.

a company of peoples. See 17:5 and note; 35:11. BACK TO GENESIS 28:3

STUDY NOTE FOR GENESIS 28:4 take possession. The Hebrew verb here can mean “taking possession by force,” perhaps anticipating the concept of holy war against the Canaanites (15:16; Ex. 23:22–33). BACK TO GENESIS 28:4

STUDY NOTE FOR GENESIS 28:6–9 Acting out of rivalry with his brother (v. 6) and a desire to please his father (v. 8), Esau seeks another wife from among his relatives, the family of Ishmael (v. 9). Even in this effort Esau lacks spiritual perception, for Ishmael was the rejected natural offspring of Abraham (17:18–21; 21:12, 13). BACK TO GENESIS 28:6

STUDY NOTE FOR GENESIS 28:10–22 The Lord appears to Jacob and gives him promises at critical points in his life: during his flight to Paddan-aram (28:10–22) and on his return to confront Esau (31:3; 32:1, 2, 22–32). BACK TO GENESIS 28:10

STUDY NOTE FOR GENESIS 28:11 under his head. The Hebrew term here is translated “at his head” in 1 Sam. 26:7. Instead of serving as a pillow, the rock may have protected his head. BACK TO GENESIS 28:11

STUDY NOTE FOR GENESIS 28:12 a ladder. Probably a vast stone ramp with steps. The phrase “top of it reached to heaven” recalls the description of the tower of Babel (11:4). Jacob may have seen a ziggurat. See notes 11:1–9 and 11:5.

earth ... heaven ... ascending and descending. The location of Jacob’s dream is highly significant because of the link between heaven and earth. Jacob names the place Bethel to underline this connection, anticipating a time in the future when God’s presence will fill the earth. Jacob’s dream of a meeting place between heaven and earth also points forward to Jesus Christ, the God-man who reunites heaven and earth (John 1:51 and note). Through Christ, the only “mediator between God and men” (1 Tim. 2:5), we have access to the Father (Eph. 2:18). BACK TO GENESIS 28:12

STUDY NOTE FOR GENESIS 28:13 the LORD stood above it. Or, “the LORD stood beside him.” If this second reading is preferred (note Jacob’s response in v. 16: “Surely the LORD is in this place”), then God comes down the stairway in Jacob’s dream. He does not stand above the stairway, but over a sleeping Jacob.

I am the LORD. See note on 27:20.

land on which you lie. God’s promise is adapted to the immediate situation.

offspring. The Hebrew term here may be translated “seed” or “descendants” (12:7 note). The language of vv. 13–15 vividly recalls God’s promises to Abraham (cf. 12:3; 13:14–16). BACK TO GENESIS 28:13

STUDY NOTE FOR GENESIS 28:14 blessed. See notes on 12:3; 18:18; 22:18. BACK TO GENESIS 28:14

STUDY NOTE FOR GENESIS 28:15 I am with you. See 26:3; Ex. 3:12; Pss. 23; 46; Heb. 13:5. The promises of this verse pertain to Jacob’s lifetime.

wherever you go. In contrast to pagan deities, whose powers were thought to be tied to particular localities.

until I have done. The Hebrew here signifies only that the promise will be completed, not that it will be changed after its fulfillment. BACK TO GENESIS 28:15

STUDY NOTE FOR GENESIS 28:17 he was afraid. Worshipful fear in God’s presence is appropriate (Ex. 3:6; 19:16; Ps. 2:11). BACK TO GENESIS 28:17

STUDY NOTE FOR GENESIS 28:18 a pillar. A witness and monument drawing attention to the importance of the place (cf. 31:45–59).

poured oil. An act of consecration (35:14; Ex. 40:9; 2 Sam. 1:21). BACK TO GENESIS 28:18

STUDY NOTE FOR GENESIS 28:20–22 The longest vow recorded in the OT.

28:20 If God will be with me. Jacob’s reaction contrasts strikingly with Abraham’s (15:6). Though Jacob’s journey of faith has begun, he still has far to go. Note that God’s unconditional promises of vv. 13–15 are here transformed into a conditional bargain: if God does His part, then Jacob will acknowledge Him as God (v. 21). God had sovereignly chosen Jacob in the womb (25:23 and note), and now He graciously bestows the patriarchal promise quite apart from Jacob’s faith; that, too, must be the gift of God (17:2 note; Eph. 2:8-9). BACK TO GENESIS 28:20

STUDY NOTE FOR GENESIS 28:22 give a full tenth. See note on 14:20. BACK TO GENESIS 28:22

STUDY NOTES FOR GENESIS 29

STUDY NOTE FOR GENESIS 29:1–30 Jacob experiences the blessings of divine providence in meeting Rachel (vv. 1–14), and in a bitter irony the deceiver becomes the deceived (vv. 15–29). Behind the two scenes, the gracious and just hand of the sovereign God, who works all things according to His own purpose and who promised to be with Jacob (28:15), can be discerned. BACK TO GENESIS 29:1

STUDY NOTE FOR GENESIS 29:2 well. The similarity of this meeting at the well with the meeting in 24:11–33 suggests the benevolence of divine providence but also highlights the contrast between the prayerful servant and the prayerless patriarch. BACK TO GENESIS 29:2

STUDY NOTE FOR GENESIS 29:4 My brothers. The greeting is a gesture of goodwill. BACK TO GENESIS 29:4

STUDY NOTE FOR GENESIS 29:10 rolled the stone. The stone is large (v. 2). Earlier the gold jewelry of Abraham’s servant had attracted Laban’s attention (24:30); now Jacob’s feat of strength impresses Laban with the kind of service Jacob could render. BACK TO GENESIS 29:10

STUDY NOTE FOR GENESIS 29:11 kissed. A customary greeting among relatives (v. 14; 31:55). BACK TO GENESIS 29:11

STUDY NOTE FOR GENESIS 29:16 Leah ... Rachel. The name Rachel means “ewe,” while Leah perhaps means “wild cow” or “wild ox.” BACK TO GENESIS 29:16

STUDY NOTE FOR GENESIS 29:23 evening. As Jacob took advantage of his father’s blindness to deceive him, so Laban uses the cover of night to outwit Jacob.

he took his daughter Leah. The custom of veiling the bride (24:64, 65 note) and of marrying off the elder daughter first (v. 26) serve Laban’s selfish intentions. He shamelessly uses his unloved daughter and introduces a source of continuing discord into Jacob’s family (30:1, 2; 31:15). Laban’s daughters are not deceived by his unscrupulous behavior (31:14–16). BACK TO GENESIS 29:23

STUDY NOTE FOR GENESIS 29:25 deceived me. See 27:35. BACK TO GENESIS 29:25

STUDY NOTE FOR GENESIS 29:26 the younger before the firstborn. This statement underscores the irony of Jacob’s situation. Jacob has stolen the blessing customarily reserved for the firstborn (ch. 27), and here Laban deceives Jacob in order to uphold a similar custom. BACK TO GENESIS 29:26

STUDY NOTE FOR GENESIS 29:27 Complete the week. The week of bridal feasting. The extended feast (v. 22) celebrates Laban’s cleverness and Jacob’s humiliation, turning what should be a joyous occasion into a bad joke. BACK TO GENESIS 29:27

STUDY NOTE FOR GENESIS 29:31–30:24 God blesses Jacob with twelve sons in spite of his prayerlessness and the rivalry of Rachel and Leah, who compete for his affections by bearing him sons (25:19–35:29 note). The names the mothers give these children reflect this struggle and also their recognition of God’s assistance to them in their unloved or childless states. God will graciously build up Israel by championing the needy (e.g., Hannah in 1 Sam. 1), but the spiritual failures of Jacob’s family will later result in rivalries among Israelite tribes.

29:31–35 God graciously gives Leah, the unloved wife, half of Jacob’s sons, including the priestly line of Levi (v. 34) and the messianic line of Judah (v. 35; 49:10). The first and last of the children born in Paddan-aram are given by the Lord to compensate disgraced wives, first Leah (v. 32), then Rachel (30:23, 24).

29:31 opened. See 16:2; 20:17, 18.

barren. See 11:30; 25:21. BACK TO GENESIS 29:31

STUDY NOTE FOR GENESIS 29:35 Judah. The name means “praised,” here of the Lord, and in 49:8 of Judah himself. BACK TO GENESIS 29:35

STUDY NOTES FOR GENESIS 30

STUDY NOTE FOR GENESIS 30:1 or I shall die. A hyperbolic expression of her extreme distress (25:32; 27:46). Ironically, she later dies in childbirth (35:16–18). BACK TO GENESIS 30:1

STUDY NOTE FOR GENESIS 30:2 Am I in the place of God. Jacob’s angry retort contrasts sharply with the fervent prayer of Isaac for his childless wife (25:21). BACK TO GENESIS 30:2

STUDY NOTE FOR GENESIS 30:3 Here is ... Bilhah. See 16:1, 2 and notes.

on my behalf. Literally, “on my knees.” The knee was symbolic of parental care (48:12; 50:23; Job 3:12). According to ancient Near Eastern custom, the delivery of the concubine’s child upon the knees of the wife symbolized the adoption of the child by the wife. BACK TO GENESIS 30:3

STUDY NOTE FOR GENESIS 30:14 mandrakes. Sometimes called “love apples,” the roots of the mandrake plant were considered an aphrodisiac by the ancients and used to promote sexual activity and conception (cf. Song 7:13). BACK TO GENESIS 30:14

STUDY NOTE FOR GENESIS 30:20 endowment. A dowry. BACK TO GENESIS 30:20

STUDY NOTE FOR GENESIS 30:21 Dinah. Because Dinah figures prominently in ch. 34, she is the only daughter of Jacob whose name is given (cf. 46:7). BACK TO GENESIS 30:21

STUDY NOTE FOR GENESIS 30:22 Then God remembered. See note on 8:1. This verse is the climax of 29:31–30:24. Rachel credits the birth of Joseph not to the aphrodisiac (v. 14 note) but to God (v. 23). BACK TO GENESIS 30:22

STUDY NOTE FOR GENESIS 30:25–43 God sovereignly blesses Jacob’s flocks at Laban’s expense in spite of the inexcusable cunning of both men. Jacob appears to outwit Laban, repaying Laban’s trickery, but he obtains his family and wealth entirely by God’s grace (29:31–30:24; 31:9). BACK TO GENESIS 30:25

STUDY NOTE FOR GENESIS 30:27 If I have found favor. A formula of courtesy in negotiations.

learned by divination. Many ancient extrabiblical texts from Mesopotamia pertain to the practice of occult divination, something forbidden in Israel (Deut. 18:10, 14). Noting Jacob’s good fortune, the pagan Laban has attempted to discover the reason through divination (31:19 and note).

blessed me because of you. Once again, others are blessed through their association with the patriarchs (12:2, 3; 13:5, 6; 14:13 and note). This anticipates the greater blessing that will come through Jesus Christ. BACK TO GENESIS 30:27

STUDY NOTE FOR GENESIS 30:28 Name your wages. The opportunistic Laban is reluctant to let Jacob go, for he hopes to receive God’s blessing. BACK TO GENESIS 30:28

STUDY NOTE FOR GENESIS 30:31–34 In the ancient Near East, many lambs were white and most goats black or dark brown. Thinking the agreement poses little risk to himself, Laban eagerly grants Jacob’s request for the unusually colored animals (v. 34). Even though Jacob’s scheming denies God His rightful praise, God’s intention to bless Jacob is not thwarted (31:11, 12). BACK TO GENESIS 30:31

STUDY NOTE FOR GENESIS 30:35 that day Laban removed. The unscrupulous Laban immediately resorts to cheating. According to the agreement, the unusually colored animals should be Jacob’s starting flock (v. 32). Jacob begins with none of these. BACK TO GENESIS 30:35

STUDY NOTE FOR GENESIS 30:39 flocks brought forth. Jacob’s success is due to God’s grace (31:9–12). BACK TO GENESIS 30:39

STUDY NOTE FOR GENESIS 30:43 increased greatly. God does abundantly more than Jacob has asked (28:20). BACK TO GENESIS 30:43

STUDY NOTES FOR GENESIS 31

STUDY NOTE FOR GENESIS 31:1–55 In fulfillment of His promise in 28:15, the Lord leads a chastened Jacob back to the Promised Land with great wealth at Laban’s expense, and over Laban’s opposition (v. 42). God remains faithful to His promises despite Jacob’s scheming and the pagan idolatry in his household (v. 19 and note; 28:20 note). BACK TO GENESIS 31:1

STUDY NOTE FOR GENESIS 31:3 Return to the land. Having previously fled from Canaan to avoid being killed by Esau, Jacob is now divinely instructed to go back. God’s call comes at a time in his life when he is unsettled by Laban’s attitude toward him.

I will be with you. See 28:15 and notes. BACK TO GENESIS 31:3

STUDY NOTE FOR GENESIS 31:4 So Jacob sent and called. Jacob responds to God in prompt obedience (cf. 12:4; 17:23; 22:3). BACK TO GENESIS 31:4

STUDY NOTE FOR GENESIS 31:5 God of my father has been with me. Acknowledging the Lord’s faithfulness, Jacob is ready to pay his vow (v. 13; 28:20–22 and notes). BACK TO GENESIS 31:5

STUDY NOTE FOR GENESIS 31:6 with all my strength. See note on 29:10. BACK TO GENESIS 31:6

STUDY NOTE FOR GENESIS 31:7 ten times. Jacob deplores the magnitude of Laban’s dishonesty.

God did not permit him. In spite of his own schemes, Jacob recognizes that the Lord has blessed him. BACK TO GENESIS 31:7

STUDY NOTE FOR GENESIS 31:8 spotted ... striped. See note on 30:31–34. BACK TO GENESIS 31:8

STUDY NOTE FOR GENESIS 31:9 Thus God has taken away. Through his dishonest behavior toward Jacob, Laban no longer enjoys God’s blessing (12:3; 27:29). BACK TO GENESIS 31:9

STUDY NOTE FOR GENESIS 31:11 angel of God. See note on 16:7. BACK TO GENESIS 31:11

STUDY NOTE FOR GENESIS 31:14–16 In bitterness against their dishonest father (vv. 14–15) and in recognition of God’s providence (v. 16), Leah and Rachel decide to follow Jacob. BACK TO GENESIS 31:14

STUDY NOTE FOR GENESIS 31:15 he has sold us. They resent that their father has squandered the bride price that Jacob gave to him; Rachel and Leah cannot look to their father for financial security in the future. The price paid was Jacob’s labor (29:18, 27).

devoured our money. This phrase occurs in similar social contexts in Mesopotamian texts from Nuzi (c. 1500 B.C.). Legally, at least part of the bride price received by a father in return for giving his daughter in marriage was to be given to the daughter. BACK TO GENESIS 31:15

STUDY NOTE FOR GENESIS 31:18 Paddan-aram. See note on 25:20. BACK TO GENESIS 31:18

STUDY NOTE FOR GENESIS 31:19 household gods. Small household gods or teraphim were thought to provide protection and were used in divination (30:27 note; Ezek. 21:21; Zech. 10:2). Unlike Sarah and Rebekah, Rachel has not given up her pagan idols or ethics (vv. 34, 35; 35:2). Perhaps Rachel hid the idols before she left Laban so that he could not use them to harm Jacob through divination. BACK TO GENESIS 31:19

STUDY NOTE FOR GENESIS 31:23 his kinsmen. Laban has military superiority (v. 29). BACK TO GENESIS 31:23

STUDY NOTE FOR GENESIS 31:24 God came. God sovereignly protects Jacob as He did Abraham (12:17; 20:3) and Isaac (26:8 and note). BACK TO GENESIS 31:24

STUDY NOTE FOR GENESIS 31:27 mirth ... lyre. Again Laban appeals to custom (cf. 29:26), this time complaining that the conventional departure ritual had not been followed (cf. 24:60). BACK TO GENESIS 31:27

STUDY NOTE FOR GENESIS 31:29 It is in my power to ... harm. See v. 23 and note. BACK TO GENESIS 31:29

STUDY NOTE FOR GENESIS 31:34 Rachel ... sat on them. The narrative ridicules the false gods—here the powerless idols are sat on by a woman (v. 35 note; Lev. 15:19–24).

felt all about. Trusting in their senses, neither Isaac nor Laban discover the truth (27:18–27 note). BACK TO GENESIS 31:34

STUDY NOTE FOR GENESIS 31:35 the way of women. The time of her menstrual period. As in ch. 27, the younger child deceives the father. BACK TO GENESIS 31:35

STUDY NOTE FOR GENESIS 31:39 I bore the loss. According to ancient laws specifying the responsibilities of shepherds, such as those in the Code of Hammurabi (c. 1750 B.C.), Jacob should not have been liable for the loss. BACK TO GENESIS 31:39

STUDY NOTE FOR GENESIS 31:42 If the God ... on my side. See 28:15, 20 and notes.

the Fear of Isaac. Or, “the Awesome One of Isaac.” See v. 53 and note.

sent me away empty-handed. An allusion to one of Laban’s more conspicuous faults—his failure to pay workers their just wages (29:25; 31:7, 41). BACK TO GENESIS 31:42

STUDY NOTE FOR GENESIS 31:43 all that you see is mine. Laban’s claim shows that Jacob’s fears have been justified (v. 31). BACK TO GENESIS 31:43

STUDY NOTE FOR GENESIS 31:44 make a covenant. This covenant, or “treaty,” is like the nonaggression treaties Abraham and Isaac made with the Philistines (21:27; 26:28), but unlike the unconditional covenant God made with Abraham (15:8). BACK TO GENESIS 31:44

STUDY NOTE FOR GENESIS 31:50 wives besides my daughters. Laban is deeply concerned to ensure that the status and security of his daughters will not be undermined by Jacob taking other wives. This prohibition is found commonly in marriage contracts from the ancient Near East. BACK TO GENESIS 31:50

STUDY NOTE FOR GENESIS 31:53 The God of Abraham ... Nahor ... father. The pagan Laban apparently regards the God of Abraham as one of the gods of his family. Terah, the father of Abraham and Nahor, had probably been a moon-worshiper in Ur (11:27 note; Josh. 24:14).

Fear of his father Isaac. Not equating the God of Abraham with the God of Nahor, Jacob swears by the “Fear of his father Isaac” (v. 42 note), another name for the God of Abraham. BACK TO GENESIS 31:53

STUDY NOTE FOR GENESIS 31:55 blessed. See 24:60; 27:7; 28:1 and notes. BACK TO GENESIS 31:55

STUDY NOTES FOR GENESIS 32

STUDY NOTE FOR GENESIS 32:1 angels of God. Jacob again encounters the angels of God whom he had met earlier at Bethel (28:12). These angelic encounters upon leaving and returning to the Promised Land frame Jacob’s experiences with Laban (28:10–22 note) and attest to God’s promise to be with and protect Jacob wherever he goes (28:15).

Faithful to His promise, God has been with Jacob—not only protecting him but also remaking his character. The formerly prayerless and ambitiously deceptive Jacob is now a humble man of prayer (vv. 9–12). BACK TO GENESIS 32:1

STUDY NOTE FOR GENESIS 32:2 Mahanaim. See text note. Jacob may have in mind both his camp and God’s camp, a heavenly shield and escort. As Bethel was the house of God and the gate of heaven (28:17), Mahanaim was God’s camp on earth. Mahanaim later served as a capital for Saul’s son Ishbosheth (2 Sam. 2:8) and as a refuge for David during Absalom’s rebellion (2 Sam. 17:24). Mahanaim was situated east of the Jordan River near the River Jabbok, but its precise location is uncertain. BACK TO GENESIS 32:2

STUDY NOTE FOR GENESIS 32:3 Seir. See 25:25 and note. BACK TO GENESIS 32:3

STUDY NOTE FOR GENESIS 32:4, 5 Jacob’s humble manner of address toward his brother and former rival suggests that his character change is real (v. 1 note). Like Abraham with Lot (13:8, 9), Jacob does not insist on his covenantal privileges but leaves the matter in God’s hands. BACK TO GENESIS 32:4, 5

STUDY NOTE FOR GENESIS 32:6 four hundred men. Jacob has reason to fear (14:14; 27:40, 41), yet he has survived Laban’s forces with God’s help (31:29 and note). BACK TO GENESIS 32:6

STUDY NOTE FOR GENESIS 32:9 Jacob said. Jacob’s first recorded prayer (vv. 9–12) stands between the two presents to Esau (vv. 3–8, 13–21). This structure suggests that he trusts God to prosper his two gifts. BACK TO GENESIS 32:9

STUDY NOTE FOR GENESIS 32:10 I am not worthy. A spiritual transformation has taken place in Jacob: he submits to Esau and recognizes his unworthiness before God.

steadfast love ... faithfulness. Words often used to describe God’s loyalty to His covenant promises (24:27; Ex. 15:13 note; Pss. 40:11; 61:7). Jacob now identifies himself fully with God’s covenant with Abraham and Isaac, and his faith rests firmly on God’s covenant promises. BACK TO GENESIS 32:10

STUDY NOTE FOR GENESIS 32:12 make your offspring as the sand. In faith Jacob applies to himself the language of the covenantal promise to Abraham (22:17; cf. 28:14). BACK TO GENESIS 32:12

STUDY NOTE FOR GENESIS 32:13 a present. The Hebrew here connotes tribute, a gift expressing loyalty to a superior. See notes on 33:3, 4 and 33:11. BACK TO GENESIS 32:13

STUDY NOTE FOR GENESIS 32:14, 15 Five-hundred-fifty animals was an extravagant gift. BACK TO GENESIS 32:14, 15

STUDY NOTE FOR GENESIS 32:20 appease him. Lit. “cover his face,” an expression meaning the covering over of guilt. Jacob is painfully aware that he has sinned against his brother. BACK TO GENESIS 32:20

STUDY NOTE FOR GENESIS 32:22–32 In wrestling with Jacob, God appears in human form and deprives Jacob of his natural strength, but Jacob tenaciously clings to God for blessing. BACK TO GENESIS 32:22

STUDY NOTE FOR GENESIS 32:24 a man wrestled with him. This mysterious man is a theophany, a visible (and in this case tangible) manifestation of God, the Angel of the Lord (16:7 note; Hos. 12:4). The Lord unexpectedly initiates the match. BACK TO GENESIS 32:24

STUDY NOTE FOR GENESIS 32:25 he did not prevail. Though Jacob is apparently a man of considerable strength (29:2, 10), the Angel of the Lord accommodates His strength to Jacob’s.

touched. God dislocates Jacob’s hip, the wrestler’s pivot of strength (v. 31). Having previously depended upon his wits and strength, Jacob’s natural powers are now crippled. All his future steps will remind him of his dependence upon divine grace. BACK TO GENESIS 32:25

STUDY NOTE FOR GENESIS 32:27 What is your name. See note on 3:9. BACK TO GENESIS 32:27

STUDY NOTE FOR GENESIS 32:28 Your name. See note on 17:6.

Israel. See text note. The new name indicates that the patriarch is radically transformed through this encounter with God.

striven with God. The “man” is implicitly identified as God Himself (v. 30). BACK TO GENESIS 32:28

STUDY NOTE FOR GENESIS 32:29 Why is it that you ask. In ancient times, a name was thought to express essential nature as well as identity. The divine name partakes of the sacredness of God’s being (Judg. 13:18) and was to be reverenced (Ex. 20:7). The pagans believed that knowing the name of a god imparted ability to invoke that deity’s power. Here, however, the divine name is withheld (cf. 28:13; Hos. 12:5), showing that the Lord’s revelation of His name is a gracious act of divine initiative, not a response to human effort to invoke and control God. BACK TO GENESIS 32:29

STUDY NOTE FOR GENESIS 32:30 Peniel. See text note. Peniel was located on the River Jabbok near the modern Tulul edh-Dhahab. The town was destroyed by Gideon (Judg. 8:8) and later fortified by Jeroboam I (1 Kin. 12:25).

delivered. Jacob’s preservation during his “face-to-face” meeting with almighty God anticipates his preservation during his imminent encounter with Esau, a mere human being (cf. v. 11). BACK TO GENESIS 32:30

STUDY NOTE FOR GENESIS 32:32 to this day. The restriction against eating the sciatic tendon, mentioned elsewhere only in extrabiblical Jewish literature, commemorates this significant event in the nation’s history. BACK TO GENESIS 32:32

STUDY NOTES FOR GENESIS 33

STUDY NOTE FOR GENESIS 33:1 four hundred men. See note on 32:6. BACK TO GENESIS 33:1

STUDY NOTE FOR GENESIS 33:3, 4 Jacob greets Esau as a vassal greets his patron in the ceremony of a royal court, with the deference appropriate to a superior—note the sevenfold obeisance (common practice in ancient Near Eastern court protocol, v. 3), the submissive address of a “servant” (v. 5) to his “lord” (vv. 8, 13), and the presentation of gifts of homage (vv. 10, 11). In contrast, Esau greets Jacob as one brother greets another after a long separation (vv. 4, 9). BACK TO GENESIS 33:3, 4

Travels of Jacob After 20 years in Paddan-aram, located in Northern Mesopotamia, Jacob returned to Canaan. He met the angels of God at Mahanaim. At Peniel he wrestled with a messenger of the Lord and prevailed.

STUDY NOTE FOR GENESIS 33:5 graciously given. As Jacob remembers his troubled history, he confesses God’s unmerited kindness in giving him children (29:31–30:24) and prosperity (30:25–31:55). BACK TO GENESIS 33:5

STUDY NOTE FOR GENESIS 33:10 present. See 32:13 and note.

like seeing the face of God. As at Peniel, when Jacob saw God’s face by theophany and his life was graciously spared (32:30), so also here he sees the dreaded face of Esau and is graciously received. BACK TO GENESIS 33:10

STUDY NOTE FOR GENESIS 33:11 my blessing. Although this refers to Jacob’s gift to Esau (v. 10), it recalls his earlier theft of the paternal blessing in ch. 27. Jacob here offers recompense out of the many blessings God has given him.

urged ... took. The reconciliation is sealed by accepting the gift. BACK TO GENESIS 33:11

STUDY NOTE FOR GENESIS 33:14 until I come to ... Seir. Given his intention to travel to Succoth (v. 17), Jacob may have been speaking deceptively, but more probably Esau knows that this was Jacob’s polite way of not contradicting him (cf. 23:11 note). Though reconciled, the brothers will live apart. BACK TO GENESIS 33:14

STUDY NOTE FOR GENESIS 33:18–35:29 This final section of “the account of Isaac” (see Introduction: Outline), like the closing section in “the account of Abraham” (22:20–25:11), records the transition of patriarchies. It is structured according to Jacob’s itinerary back in the land, featuring deaths at various sites (which mark the passage of Isaac’s generation), and important episodes in the “account” such as the sins of Reuben, Simeon, and Levi. BACK TO GENESIS 33:18

STUDY NOTE FOR GENESIS 33:20 There he erected an altar. Jacob builds his altar at Shechem where Abraham built his first altar in the Promised Land (see 12:6, 7). See also 28:20–22. BACK TO GENESIS 33:20

STUDY NOTES FOR GENESIS 34

STUDY NOTE FOR GENESIS 34:1–31 The threat to the covenant community at Shechem was severe. Hamor’s proposal would have meant the assimilation of Jacob’s family into the surrounding peoples (vv. 8–10; Num. 25:1–3 note).

The transition from Jacob’s act of worship (33:20) to the depraved behavior of ch. 34 is striking. Instead of residing at Shechem (33:18, 19), perhaps Jacob should have fulfilled his vow at Bethel (28:22; 31:13; 35:1). There is no mention of God in this chapter and no separation from idolatry (35:1–5), a sad commentary on Jacob’s spiritual leadership (35:4 note). BACK TO GENESIS 34:1

STUDY NOTE FOR GENESIS 34:2 Hivite. See 9:25; 10:15, 17 and notes.

saw ... seized ... humiliated. The precise nature of what Shechem does is open to debate. He may have intercourse with Dinah prior to being betrothed, which would have be unacceptable. It is also likely that he rapes her, since the Hebrew word translated “humiliated” is rendered “violated” in 2 Sam. 13:12, 14, 22, 32. The sequence “saw ... seized” recalls 3:6 and 6:2. BACK TO GENESIS 34:2

STUDY NOTE FOR GENESIS 34:7 in Israel. The nation of Israel. This description assumes the later development of the nation from the sons of Israel (cf. 49:28). BACK TO GENESIS 34:7

STUDY NOTE FOR GENESIS 34:9 Make marriages. See note on ch. 34. BACK TO GENESIS 34:9

STUDY NOTE FOR GENESIS 34:12 bride price. This is not the dowry given by the bride’s family to the groom, but rather a reciprocal gift given by the groom to the bride’s father (24:53; 1 Sam. 18:25). BACK TO GENESIS 34:12

STUDY NOTE FOR GENESIS 34:13 sons of Jacob answered ... deceitfully. Jacob reaps the whirlwind; his sons copy his deception (27:35, 36). BACK TO GENESIS 34:13

STUDY NOTE FOR GENESIS 34:15 every male ... circumcised. Jacob’s sons sacrilegiously empty the holy covenant sign of its religious significance (17:10, 11 and notes) and abuse it for the purpose of inflicting vengeance. BACK TO GENESIS 34:15

STUDY NOTE FOR GENESIS 34:20 gate. See note on 23:10. BACK TO GENESIS 34:20

STUDY NOTE FOR GENESIS 34:24 all ... listened to Hamor. The Shechemites probably neither know nor care about the religious significance of the rite; they agree only to advance their own interests (v. 23). BACK TO GENESIS 34:24

STUDY NOTE FOR GENESIS 34:25 killed all the males. Under the Mosaic law, Shechem’s sin against Dinah does not merit such excessive punishment (Deut. 22:28, 29). The action of Simeon and Levi is totally unjustified according to the doctrine of retribution. Furthermore, it endangers their households (v. 30). For an evaluation of just how distasteful this act is in their father’s eyes, see Gen. 49:5–7. BACK TO GENESIS 34:25

STUDY NOTE FOR GENESIS 34:27 plundered. By their unbridled, faithless, and rash revenge, Simeon and Levi lose leadership and land in Israel (49:5–7). BACK TO GENESIS 34:27

STUDY NOTE FOR GENESIS 34:30 I shall be destroyed. Jacob here displays fear, not obedient faith (cf. 35:5). BACK TO GENESIS 34:30

STUDY NOTES FOR GENESIS 35

STUDY NOTE FOR GENESIS 35:1–29 Jacob’s journey through time, as indicated by births (vv. 16–18), deaths (vv. 8, 19, 20), and genealogies (vv. 23–26), and through space, as indicated by itineraries (vv. 6, 16, 21, 27), is brought to completion because God is with him (v. 3). He returns to pay his vow at Bethel (vv. 1–8), is confirmed as the successor to God’s Abrahamic promises (vv. 9–15), sees his twelve sons safely settled in the Promised Land (vv. 16–26), and is reunited with his father and brother (vv. 27–29).

35:1 go up to Bethel. Jacob has a vow to fulfill (28:20–22; 34:1–31 note). God’s revelation at Bethel (vv. 9–13) reiterates the covenant promises to Abraham, who himself had earlier worshiped at Bethel (12:8; 13:3, 4). BACK TO GENESIS 35:1

STUDY NOTE FOR GENESIS 35:2 Put away. Repentance involves renouncing whatever hinders or tarnishes the worship and service of God. The covenant’s primary requirement is exclusive allegiance to the Lord (Ex. 20:3–5; Josh. 24:14; Judg. 10:16).

foreign gods. See notes on 31:19; Josh. 24:23. BACK TO GENESIS 35:2

STUDY NOTE FOR GENESIS 35:4 they gave to Jacob. Jacob recovers his spiritual leadership of the family (30:2 note; 34:1–31 note).

rings ... ears. These are amulets associated with pagan worship (cf. v. 2).

terebinth tree ... near Shechem. Probably the sacred tree associated with Abraham (12:6 and note). BACK TO GENESIS 35:4

STUDY NOTE FOR GENESIS 35:5 terror from God. God’s protection of Jacob’s family by divinely induced panic (cf. Ex. 23:27; Josh. 2:9) is necessary because their reputation has changed from that of peaceful shepherds (34:21) to rapacious warriors (34:30). BACK TO GENESIS 35:5

STUDY NOTE FOR GENESIS 35:7 built an altar. Jacob finally fulfills his vow to the Lord (28:20–22). By such altar building, the patriarchal family acknowledges the covenant promises and consecrates the Promised Land. Regular worship is crucial if they are to maintain their religious separation from the surrounding Canaanites (ch. 34; Num. 25:1–3 and notes). See 12:7 and note; 13:18; 22:9; 33:20. BACK TO GENESIS 35:7

STUDY NOTE FOR GENESIS 35:8 Rebekah’s nurse. She is briefly mentioned in 24:59. Scripture memorializes the death of the aged, faithful nurse of Rebekah rather than the matriarch herself, perhaps because of Rebekah’s deception (ch. 27). BACK TO GENESIS 35:8

STUDY NOTE FOR GENESIS 35:9–15 God’s revelation to Jacob after his return from Paddan-aram to Bethel confirms the earlier promises of 28:13, 14. Using language that closely parallels the Abrahamic promises of nations, royalty, and land (17:5–8), God confirms His promises to Israel, the transformed Jacob (32:28), and indirectly to his twelve sons.

35:9 Paddan-aram. See note on 25:20. BACK TO GENESIS 35:9

STUDY NOTE FOR GENESIS 35:11 be fruitful. God’s gracious blessing on all humankind (1:28; 9:1, 7) is focused particularly on the covenant community (28:3; cf. 47:27; Ex. 1:7 note). BACK TO GENESIS 35:11

STUDY NOTE FOR GENESIS 35:12 land ... offspring. See notes on 12:7; 13:15. BACK TO GENESIS 35:12

STUDY NOTE FOR GENESIS 35:13 God went up from him. This recalls Jacob’s first meeting with the Lord at Bethel (28:13 note). BACK TO GENESIS 35:13

STUDY NOTE FOR GENESIS 35:16–20 Near Ephrath, Rachel dies giving birth to Jacob’s twelfth son (30:1 note). The birth of Benjamin completes the patriarchal roster of the twelve tribes of Israel. BACK TO GENESIS 35:16

STUDY NOTE FOR GENESIS 35:17 another son. Rachel’s prayer is answered (30:24). BACK TO GENESIS 35:17

STUDY NOTE FOR GENESIS 35:18 Ben-oni. See text note. Rachel’s weeping for her child portends an anguished future for the nation (Jer. 31:15–17; Matt. 2:17, 18).

Benjamin. See text note. The Hebrew word yamin can refer both to the right hand and to the south (the Hebrews often described directions in terms of a person facing the east; the right hand thus pointed to the south). Jacob’s other sons were born in Paddan-aram, northeast of Canaan. BACK TO GENESIS 35:18

STUDY NOTE FOR GENESIS 35:22 Reuben ... lay with Bilhah. To gratify his lusts and perhaps to certify his leadership as firstborn over the next generation (cf. 2 Sam. 16:15–23; 1 Kin. 2:22). For his sin Reuben is deprived of his status as firstborn (48:1 note) and of his leadership (49:3, 4; Deut. 22:30), which Joseph will assume instead (1 Chr. 5:1–2). Later, Joseph’s leadership will pass to the tribe of Ephraim, although Ephraim is ultimately rejected by God as the leader of His people in favor of Judah (Gen. 49:8–10; Ps. 78:67–72). BACK TO GENESIS 35:22

STUDY NOTE FOR GENESIS 35:26 sons ... born ... in Paddan-aram. Benjamin is not actually born in Paddan-aram, but after the return to Canaan (vv. 16–18). The statement must be taken as an informal review of the sons born to Jacob during this general period of his sojourn in Paddan-aram and the immediate aftermath (46:8–27 note). BACK TO GENESIS 35:26

STUDY NOTE FOR GENESIS 35:27–29 Isaac again appears in the narrative (28:5). His journey ends with a full length of years. BACK TO GENESIS 35:27

STUDY NOTES FOR GENESIS 36

STUDY NOTE FOR GENESIS 36:1 generations. With this genealogy, or account, of Esau, a new section of Genesis begins (2:4 note).

Esau (that is, Edom). “Edom,” derived from the Hebrew word for “red,” was another name for Esau (25:25; 25:30 and note). The term was appropriate also for the land of Edom, with its red sandstone formations and soil. BACK TO GENESIS 36:1

STUDY NOTE FOR GENESIS 36:2–8 This genealogy focuses on Esau’s Canaanite wives and the children born in Canaan prior to his migration to Mount Seir.

36:2 took his wives. See 26:34; 27:46 and notes.

Canaanites. See 9:25; 10:15–19. The word broadly covers the tribes in the land.

Adah. The names of Esau’s wives here differ from those in 26:34; 28:9. The use of alternate names for the same individuals may account for some of the variation. BACK TO GENESIS 36:2

STUDY NOTE FOR GENESIS 36:6 went into a land. Jacob’s return to Mamre clinches Esau’s decision to move permanently to Edom. Separated in spirit, Jacob and Esau will be separated by geography as well (cf. 33:14 note). BACK TO GENESIS 36:6

STUDY NOTE FOR GENESIS 36:9–14 This genealogy focuses on Esau’s twelve sons (vv. 2–8), not counting Amalek, the son of Eliphaz’s concubine, Timna (v. 12). BACK TO GENESIS 36:9

STUDY NOTE FOR GENESIS 36:15–19 This list shows the transition of Esau’s descendants from a family to a tribal structure. BACK TO GENESIS 36:15

STUDY NOTE FOR GENESIS 36:20–30 This genealogy presents the aboriginal inhabitants of Mount Seir whom the sons of Esau later destroy (Deut. 2:22) and, in other cases, marry (vv. 22, 25). BACK TO GENESIS 36:20

STUDY NOTE FOR GENESIS 36:31–39 The list shows Edom’s transition from tribal structure to designated kingship.

36:31 before any king reigned over the Israelites. This creates an expectation that in the subsequent narrative, kings will reign over Israel. Or perhaps v. 31 was later updated after the establishment of the monarchy. See Introduction: Date and Occasion. BACK TO GENESIS 36:31

STUDY NOTES FOR GENESIS 37

STUDY NOTE FOR GENESIS 37:2–50:26 The final section of Genesis, “the generations of Jacob,” begins. It starts on a negative note with the shattering of the covenant family’s peace (ch. 37) but concludes with the family’s reconciliation and preservation in Egypt.

Just as Jacob figured prominently in the “account of Isaac,” so also does Joseph in the “generations of Jacob.” God used Joseph, the rejected, godly brother, to save and reconcile the covenant family (45:5–8; 50:24). Though these parallels are not developed explicitly in the NT, the Christian church has traditionally recognized several parallels between the life of Joseph and the life of Christ. Godly Joseph, beloved by his father (37:3; cf. Mark 1:11), was sent to his brothers, was rejected by them, and was then sold for twenty pieces of silver (37:28; cf. Matt. 26:15). After suffering persecution and temptation (37:18–36; 39:7–20; cf. Matt. 4:1–11), righteous Joseph was exalted as lord over his brothers (37:5–11; 41:37–45; 42:6; cf. Phil. 2:9, 10).

37:2 the generations of Jacob. The material to follow will focus on Jacob’s children. See note on 2:4.

sons of Bilhah and Zilpah. Dan, Naphtali, Gad, and Asher (30:4–13). BACK TO GENESIS 37:2

STUDY NOTE FOR GENESIS 37:3 loved. As in the case of Jacob, parental favoritism again promotes family discord, deception, and the disappearance of the preferred son, but God graciously uses it to achieve His good purpose (cf. 25:28).

old age. See 30:22–24.

robe of many colors. A sign of Joseph’s preferential status, perhaps suggesting that he is a prince (cf. 2 Sam. 13:18), and a galling reminder to Joseph’s brothers of their father’s favoritism. The exact nature of the coat is uncertain. The rendering “of many colors” reflects the Septuagint (Greek OT) translation. Some suggest that the Hebrew means a “long coat with sleeves.” BACK TO GENESIS 37:3

STUDY NOTE FOR GENESIS 37:4 could not speak peacefully to him. Or, “could not greet him with peace.” The greeting, or salutation, was a crucial element of ancient etiquette (cf. 1 Sam. 25:6). Such a failure to extend the greeting indicates the depth of the brothers’ animosity toward Joseph. BACK TO GENESIS 37:4

STUDY NOTE FOR GENESIS 37:5 dream. As in certain other Genesis narratives, the key to the Joseph story is given in an opening revelation (cf. 12:1–3; 25:22, 23). This prophetic dream shows that God’s sovereign purpose lies behind all the events of the narrative (45:5–8). See note 20:3. BACK TO GENESIS 37:5

STUDY NOTE FOR GENESIS 37:7 bowed down. See 42:6; 43:26; 44:14. BACK TO GENESIS 37:7

STUDY NOTE FOR GENESIS 37:8 reign. Their rhetorical question is later answered when Joseph comes to rule “over all the land of Egypt” (41:43) and then over the covenant family living in Egypt. Joseph’s status as head of the covenant family is confirmed when he receives the birthright from his father Jacob (1 Chr. 5:2; cf. Deut. 33:16). BACK TO GENESIS 37:8

The Journeys of Joseph Joseph followed his shepherd brothers from Hebron to Dothan, where they sold him to a caravan of Ishmaelites en route to Egypt.

STUDY NOTE FOR GENESIS 37:9 another dream. The reiteration of the theme in Joseph’s second dream, like the similar repetition in Pharaoh’s dreams (41:1–7), shows that the matter has been determined by God and will quickly come to pass (41:32). BACK TO GENESIS 37:9

STUDY NOTE FOR GENESIS 37:10 mother. Probably a reference to Joseph’s stepmother, Leah; his mother Rachel is already dead at this point (35:16–20). BACK TO GENESIS 37:10

STUDY NOTE FOR GENESIS 37:11 kept the saying in mind. This statement perhaps anticipates Jacob’s later decision to give Joseph the birthright and double portion (v. 8 note; 48:5, 6). BACK TO GENESIS 37:11

STUDY NOTE FOR GENESIS 37:15 wandering in the fields. Because of this divinely ordained delay, the Ishmaelites arrive at just the right time (vv. 21–28). BACK TO GENESIS 37:15

STUDY NOTE FOR GENESIS 37:21 Reuben ... rescued him. As the eldest brother (29:32), Reuben assumes leadership in Jacob’s absence and is responsible for the safety of his brothers (vv. 29, 30). In attempting to rescue Joseph, Reuben may wish to regain his father’s favor after acting inappropriately with Bilhah (35:22). BACK TO GENESIS 37:21

STUDY NOTE FOR GENESIS 37:25 they sat down to eat. The brothers later acknowledge the heartlessness of their behavior (42:21).

Ishmaelites. These traders are also identified as Midianites (v. 28). Both groups are descended from Abraham and had no doubt intermarried by this point (25:2, 12). BACK TO GENESIS 37:25

STUDY NOTE FOR GENESIS 37:27 sell him. Note the later prohibition in the Mosaic law against kidnapping (Ex. 21:16; Deut. 24:7). BACK TO GENESIS 37:27

STUDY NOTE FOR GENESIS 37:28 twenty shekels. See Lev. 27:5. BACK TO GENESIS 37:28

STUDY NOTE FOR GENESIS 37:30 where shall I go. Under such circumstances, Reuben dreads returning to his father, to whom he must give an account (v. 21 note). BACK TO GENESIS 37:30

STUDY NOTE FOR GENESIS 37:31–33 Note the irony of these verses. Having deceived his father Isaac with goat skins (27:9) and with Esau’s clothing (27:27), Jacob here is deceived by goat’s blood on his son’s clothes. BACK TO GENESIS 37:31

STUDY NOTE FOR GENESIS 37:36 Potiphar. This Egyptian name means “he whom [the sun god] Ra has given.” BACK TO GENESIS 37:36

STUDY NOTES FOR GENESIS 38

STUDY NOTE FOR GENESIS 38:1–30 The report of Joseph’s being sold into slavery is immediately followed by an episode involving Judah, the brother who proposed selling Joseph as a slave. Attention focuses on the continuation of Judah’s family line, ending with a brief report on how twin boys are born to Judah’s daughter-in-law Tamar. The report of Judah’s dealing with Tamar suggests that his son Perez will have a role to play in continuing the unique family line that began with Adam. That the bizarre episode of Judah and Tamar should contribute to the genealogy of Jesus Christ is a vivid demonstration of God’s grace (Matt. 1:3–16 note).

A major reason this story interrupts the Joseph narrative is that it serves as a foil to chapter 39 of the Joseph story. Judah marries a Canaanite, and after his wife’s death he has sexual relations with a woman he thinks is a prostitute. Joseph, on the contrary, does not succumb to sexual temptation. The events of the story also parallel Gen. 37. Judah is deceived by Tamar just as Jacob was earlier deceived by Judah and his brothers regarding Joseph’s “death.” Here, Judah is repaid for his earlier deception, which seems to be the first step toward his later transformation (43:8–9; ch. 44).

38:1 Judah went down. From Hebron in the hill country to the lowlands (35:27). The family further degenerates by disloyalty.

Adullamite. An inhabitant of the royal Canaanite city of Adullam (Josh. 12:15). BACK TO GENESIS 38:1

STUDY NOTE FOR GENESIS 38:2 Canaanite. See 9:25, 26 and notes.

took her. See 24:3; 26:34, 35 and notes. BACK TO GENESIS 38:2

STUDY NOTE FOR GENESIS 38:5 Chezib. A town near Adullam (v. 1 note). The mention of this Canaanite town, the name of which means “deceptive,” underscores the theme of deception in the story of Jacob and his family. BACK TO GENESIS 38:5

STUDY NOTE FOR GENESIS 38:8 raise up offspring for your brother. The first reference in Scripture to the widespread ancient custom of levirate marriage, whereby the brother of a deceased man (who lacked an heir) was expected to marry the widow. The offspring were considered children and heirs of the deceased (Deut. 25:5 note). Since Genesis is especially interested in tracing the ancestry of the “seed” of the woman, the present interest in Judah’s offspring is noteworthy. Judah’s descendants will play an important role in the process of overcoming the serpent (3:15 note). BACK TO GENESIS 38:8

STUDY NOTE FOR GENESIS 38:9 so as not to give offspring to his brother. Because the deceased Er was the firstborn, his heir would have inherited his position of family leadership and double portion (37:11 note). Desiring the place of firstborn for himself, second-born Onan (v. 4) has intercourse with Tamar but prevents conception of a child. In so doing he is unfair to both his deceased brother and Tamar. BACK TO GENESIS 38:9

STUDY NOTE FOR GENESIS 38:11 for he feared. Failing to perceive God’s judgment on his folly and on his wicked sons, Judah superstitiously regards Tamar as a wife who brings misfortune. Because Judah is not about to risk the life of his third son, Tamar’s future (which depends on having offspring) is bleak. BACK TO GENESIS 38:11

STUDY NOTE FOR GENESIS 38:13 to shear his sheep. Judah departs with his Canaanite friend Hirah (v. 1) to attend the sheep shearing, an event marked by a great feast. This provides Tamar with an opportunity to effect her plan. BACK TO GENESIS 38:13

STUDY NOTE FOR GENESIS 38:14 garments. Once again clothing plays a part in deception (37:31–33 note). BACK TO GENESIS 38:14

STUDY NOTE FOR GENESIS 38:18 Your signet and your cord and your staff. A cylinder seal, worn on a cord around the neck, was the insignia of a prominent man. He signed contracts by rolling the seal over the clay on which the contract was etched. The staff was a symbol of one’s identity, authority, and power. BACK TO GENESIS 38:18

STUDY NOTE FOR GENESIS 38:21 prostitute. Out of deference to Judah, his friend here uses a more respectable term meaning “shrine prostitute” (a different Hebrew word is translated “prostitute” in v. 15). Cultic prostitution was integral to the Canaanite fertility religions and was later a persistent snare to Israel (Deut. 23:17; 1 Kin. 14:24 text note; 2 Kin. 23:7 text note). BACK TO GENESIS 38:21

STUDY NOTE FOR GENESIS 38:24 burned. A punishment later codified in the Mosaic law for a priest’s daughter who prostituted herself (Lev. 21:9; cf. Deut. 22:21). BACK TO GENESIS 38:24

STUDY NOTE FOR GENESIS 38:26 more righteous than I. Though she played on Judah’s vice, Tamar is commended for her daring ruse to redress Judah’s wrong and build up her family. Thus she becomes a heroine in Israel (Ruth 4:12).

did not know her again. To do so would make him guilty of incest. BACK TO GENESIS 38:26

STUDY NOTE FOR GENESIS 38:27–30 Another notable birth of twins in which the identity of the firstborn is crucial to the story (cf. 25:21–34). Having identified with a thread one child as the firstborn, the midwife is surprised when the other twin is born first. In the light of the recurring motif in Genesis of a younger brother replacing a firstborn sibling, Perez’s action takes on special significance. BACK TO GENESIS 38:27

STUDY NOTE FOR GENESIS 38:29 Perez. Named for the circumstance of his unusual birth (see text note), Perez becomes part of the messianic line (Ruth 4:18–22; Matt. 1:1–6; Luke 3:33). BACK TO GENESIS 38:29

STUDY NOTES FOR GENESIS 39

STUDY NOTE FOR GENESIS 39:1–23 The narrative returns to Joseph in Egypt, where he survives a succession of injustices and is advanced because the Lord is with him (vv. 2, 23). God orchestrates an astonishing chain of events that moves unerringly to save His people (Ps. 105:16–22).

39:1 Potiphar. See note on 37:36.

Ishmaelites. See note on 37:25. BACK TO GENESIS 39:1

STUDY NOTE FOR GENESIS 39:2 The LORD was with Joseph. This repeated formula provides the theological theme of the story (vv. 3, 21, 23), and the link between Joseph and the patriarchs (28:15; cf. Acts 7:9). God’s beneficent presence is experienced even in the slavery he endures outside the land of blessing. BACK TO GENESIS 39:2

STUDY NOTE FOR GENESIS 39:5 the LORD blessed the Egyptian’s house. Once again the elect line is a means of blessing to others (12:3 note; 14:13, 24 and notes). BACK TO GENESIS 39:5

STUDY NOTE FOR GENESIS 39:6 the food he ate. Probably a figure of speech for his private affairs. BACK TO GENESIS 39:6

STUDY NOTE FOR GENESIS 39:9 sin against God. Adultery was considered a great sin in the ancient Near East (20:9 and note), but Joseph is particularly conscious that he lives in the presence of God (cf. 2 Sam. 12:13; Ps. 51:4). BACK TO GENESIS 39:9

STUDY NOTE FOR GENESIS 39:14 a Hebrew. See notes on 14:13; 41:12; 43:32. BACK TO GENESIS 39:14

STUDY NOTE FOR GENESIS 39:19, 20 Though Potiphar’s anger may initially be directed at Joseph, his subsequent action indicates that he doubts his wife’s accusation. Attempted rape of the master’s wife by a slave might have earned a death sentence, but Joseph’s punishment (confinement with the king’s prisoners) is relatively mild. BACK TO GENESIS 39:19, 20

STUDY NOTE FOR GENESIS 39:21 gave him favor. God will similarly commend the Israelites to the Egyptians before the exodus (Ex. 3:21; 11:3; 12:36). BACK TO GENESIS 39:21

STUDY NOTES FOR GENESIS 40

STUDY NOTE FOR GENESIS 40:3 custody. They are awaiting Pharaoh’s sentence. BACK TO GENESIS 40:3

STUDY NOTE FOR GENESIS 40:8 dreams. See notes on 20:3 and 37:9. The three sets of dreams, to Joseph (37:5–11), to the cupbearer and baker (ch. 40), and to Pharaoh (ch. 41), show God’s sovereign control (41:28).

no one to interpret. Among the ancient Egyptians, the two principal genres of divination focused on oracles and dream interpretation. Dreams were valued as a means of discerning the future; professional dream interpreters were often employed by royal courts.

interpretations belong to God. Joseph corrects the pagan beliefs of the Egyptian prisoners by acknowledging that God alone is the source of reliable interpretation and that He bestows the gift of interpretation as He pleases (41:16; Dan. 2:24–49).

tell them to me. Joseph recognizes himself as a prophet (37:5–11). BACK TO GENESIS 40:8

STUDY NOTE FOR GENESIS 40:13 lift up your head. A Hebrew idiom often meaning “restore to honor” or “release” (2 Kin. 25:27; Ps. 24:7). Here it may refer more particularly to a ritual audience with Pharaoh in which the servant is singled out for special attention (v. 20). Note the pun in v. 19, where a slight variation in the Hebrew gives the meaning “lift off your head” (perhaps a reference to execution by decapitation). BACK TO GENESIS 40:13

STUDY NOTE FOR GENESIS 40:15 the pit. An exaggerated description reflecting the frustrated prisoner’s point of view. Joseph’s place of confinement with the king’s prisoners is not excessively miserable (see 39:19–23 and notes). This is the same word that is used of the place of Joseph’s confinement at the hands of his brothers (37:20, 22, 28–29). BACK TO GENESIS 40:15

STUDY NOTE FOR GENESIS 40:16 on my head. Ancient Egyptian art portrayed a baker carrying a basket on his head. BACK TO GENESIS 40:16

STUDY NOTE FOR GENESIS 40:20 lifted up the head. See note on v. 13. BACK TO GENESIS 40:20

STUDY NOTE FOR GENESIS 40:22 he hanged the chief baker. Not a reference to hanging as a method of execution but to the public display of the corpse after death (v. 13 note; Deut. 21:22 note). BACK TO GENESIS 40:22

STUDY NOTES FOR GENESIS 41

STUDY NOTE FOR GENESIS 41:1–57 God exalts faithful Joseph over all Egypt by giving him supernatural wisdom: the ability to interpret dreams (v. 16) and skill in political economy and statesmanship (vv. 33, 38).

41:1 dreamed. People of the ancient Near East typically viewed kings as chosen representatives of the gods. Royal dreams were seen as particularly significant (40:8 and notes).

the Nile. The source of Egypt’s fertility. BACK TO GENESIS 41:1

STUDY NOTE FOR GENESIS 41:8 magicians. Like many other ancient rulers, the Egyptian pharaohs retained sorcerer-priests, dream interpreters, and wise men (40:8 note; Ex. 7:11; Dan. 2:2) for counsel in important matters.

none who could interpret. See 40:8 and note. BACK TO GENESIS 41:8

STUDY NOTE FOR GENESIS 41:12 Hebrew. See 14:13 and note; 39:14; 43:32. BACK TO GENESIS 41:12

STUDY NOTE FOR GENESIS 41:14 shaved ... and changed his clothes. Unlike most ancient Near Eastern men (including the Hebrews), Egyptians were normally clean shaven. Thus, it would be inappropriate for Joseph to appear before the king in prison rags (cf. 2 Kin. 25:29). BACK TO GENESIS 41:14

STUDY NOTE FOR GENESIS 41:16 It is not in me; God will give. See note on 40:8; cf. 2 Cor. 3:5. BACK TO GENESIS 41:16

STUDY NOTE FOR GENESIS 41:25 God has revealed to Pharaoh. Both the dream and its interpretation are from God (40:8 and note). Joseph is inspired by God; he does not act as an Egyptian priest. Neither Pharaoh nor his officials are in control; God and His servant are in charge, as they will be centuries later in the time of Moses (Ex. 7:1–5). BACK TO GENESIS 41:25

STUDY NOTE FOR GENESIS 41:32 the doubling of Pharaoh’s dream. See note on 37:9. BACK TO GENESIS 41:32

STUDY NOTE FOR GENESIS 41:38 Spirit of God. Joseph points to God’s action in giving the dream (v. 16), and Pharaoh acknowledges God’s power at work in Joseph (41:1–57 note). BACK TO GENESIS 41:38

STUDY NOTE FOR GENESIS 41:39 none so discerning and wise as you. Joseph has just surpassed Egypt’s best wise men (cf. Ex. 8:18; Dan. 2:10, 27, 28). BACK TO GENESIS 41:39

STUDY NOTE FOR GENESIS 41:41–46 Joseph’s installation as viceroy over Egypt consists of a public act of installation (vv. 41–44), the conferring of a new name (v. 45), and the elevation to nobility by marriage (v. 46).

41:41 set you over all the land. Joseph, who has been faithful in little (39:4, 22), is put in charge of much (cf. Luke 16:10; 19:17). BACK TO GENESIS 41:41

STUDY NOTE FOR GENESIS 41:45 Zaphenath-paneah. Joseph’s role in Egypt was like that of Daniel’s in Babylon: both accepted pagan names without embracing pagan religion (Dan. 1:7).

Asenath. Her name means “belongs to [the goddess] Neit.”

Potiphera. Probably a variant spelling of Potiphar (37:36 note).

On. Called Heliopolis in Greek, this city was a center for the worship of the sun god Ra (Jer. 43:13 text note); its high priest was one of the most prominent in ancient Egypt. It was well known as a city of seers, priests, and dream interpreters. BACK TO GENESIS 41:45

STUDY NOTE FOR GENESIS 41:46 thirty years. Joseph has risen from slavery to become the king’s second-in-command in a mere thirteen years (37:2). BACK TO GENESIS 41:46

STUDY NOTE FOR GENESIS 41:51, 52 See text notes. As the names of his sons indicate, Joseph has been ever mindful of God’s hand upon him. The first commemorates God’s preservation through great hardship (v. 51); the second memorializes the divine favor with echoes of the Abrahamic blessing (v. 52; cf. 17:6, 20; 28:3; 48:4; cf. Ps. 105:23, 24). BACK TO GENESIS 41:51, 52

STUDY NOTE FOR GENESIS 41:57 all the earth. The temporal salvation (from starvation) of the known world depends on one descendant of the patriarchs (12:3; 39:5 and notes). BACK TO GENESIS 41:57

STUDY NOTES FOR GENESIS 42

STUDY NOTE FOR GENESIS 42:1–38 Joseph uses the providential famine and his authority to help reconcile his fragmented family. By confronting them with life and death (vv. 18, 20) he awakens their consciences to confess their guilt (vv. 21–24) and to protect Benjamin from harm (v. 37; 43:8, 9; 44:18–34). See note on chs. 43–45.

42:1 grain for sale in Egypt. See 12:10; 26:1, 2. BACK TO GENESIS 42:1

STUDY NOTE FOR GENESIS 42:4 did not send Benjamin. Joseph’s full brother has taken his place in his father’s affections (37:3 and notes). The brothers’ treatment of him and of their father will indicate whether there has been a spiritual change in them. BACK TO GENESIS 42:4

STUDY NOTE FOR GENESIS 42:6 bowed. To preserve their lives, they unwittingly fulfill Joseph’s dream (37:5 and note). BACK TO GENESIS 42:6

STUDY NOTE FOR GENESIS 42:7 like strangers ... spoke roughly. As the rest of the narrative shows, Joseph is acting to ascertain his brothers’ attitudes and to heal the breach between him and his brothers. A quick pardon will not lead to true repentance and spiritual healing within the family. BACK TO GENESIS 42:7

STUDY NOTE FOR GENESIS 42:8 they did not recognize him. Joseph has grown from a boy of seventeen to a man of almost forty (41:46, 47, 54; 45:6 note). He has the appearance of an august Egyptian official (41:14, 41–43) and uses an interpreter (v. 23). BACK TO GENESIS 42:8

STUDY NOTE FOR GENESIS 42:11 sons of one man. They are a family unit, not spies of a nation bent on war (cf. Num. 13:2). BACK TO GENESIS 42:11

STUDY NOTE FOR GENESIS 42:12 you have come to see. This interrogation, with its repeated accusations (cf. v. 9), is necessary for the ruse and to extract information out of them so that Joseph can take his next step (43:7). BACK TO GENESIS 42:12

STUDY NOTE FOR GENESIS 42:13 they said. The brothers no doubt think the added details strengthen their credibility. BACK TO GENESIS 42:13

STUDY NOTE FOR GENESIS 42:15 by the life of Pharaoh. The ancients swore solemn oaths by the life of the king or the name of a deity (2 Sam. 15:21; Deut. 6:13 note). BACK TO GENESIS 42:15

STUDY NOTE FOR GENESIS 42:18–20 Joseph’s presentation of a choice—life or death—has the desired effect (v. 21).

42:18 I fear God. Joseph assures the brothers that he will deal honestly with them (20:11 note). BACK TO GENESIS 42:18

STUDY NOTE FOR GENESIS 42:21 In truth we are guilty. Though falsely accused of spying, they see the Egyptian as the tool of God’s higher justice, matching their punishment with their real crime against Joseph.

we did not listen. Their consciences awakened, the brothers’ heartless behavior comes back to haunt them (37:25 and note). BACK TO GENESIS 42:21

STUDY NOTE FOR GENESIS 42:24 he ... wept. With their confession of guilt, reconciliation is possible. BACK TO GENESIS 42:24

STUDY NOTE FOR GENESIS 42:28 God has done. The first explicit mention of God by the brothers; they see the hand of God at work behind their frightful circumstances (vv. 21, 22). BACK TO GENESIS 42:28

STUDY NOTE FOR GENESIS 42:34 you shall trade in the land. In order not to distress their aged father further, they change Joseph’s threat of death (vv. 18, 20) to a promise of economic opportunity. BACK TO GENESIS 42:34

STUDY NOTE FOR GENESIS 42:37 Kill my two sons. Jacob does not accept Reuben’s ill-considered proposal. Only the threat of starvation coupled with Judah’s assurances will change his mind (43:1–14). BACK TO GENESIS 42:37

STUDY NOTES FOR GENESIS 43

STUDY NOTE FOR GENESIS 43:1–45:28 Joseph’s ruse has already begun to move his brothers from indifference to integrity and loyalty toward one another (42:21, 22). This change is further manifested in Judah’s offer of himself as surety (43:9) and in his offer to sacrifice himself in Benjamin’s stead (44:33). Finally, Joseph makes himself known to his brothers and, seeing their sins in the light of God’s purpose, he forgives them (ch. 45).

43:1–34 Through Joseph, the merciful (v. 14), providing (v. 23), and gracious (v. 29) God of the fathers begins to bring peace to the fragmented family (vv. 23, 26–28). See note on ch. 42. BACK TO GENESIS 43:1

STUDY NOTE FOR GENESIS 43:3 Judah. Another brother must step forward after Jacob’s definitive refusal to Reuben (42:37, 38; cf. 49:3, 4). With his leadership rebuffed, Reuben is henceforth eclipsed by Joseph (who assumes the firstborn’s privileges; 37:8 note) and by Judah (who here takes Reuben’s place of responsibility for the eleven brothers and whose tribe will later produce the Messiah, vv. 8, 9; 49:10; cf. Ps. 78:67–72). BACK TO GENESIS 43:3

STUDY NOTE FOR GENESIS 43:8 live and not die. A reference to the severe famine (v. 1) that also recalls Joseph’s threat (42:18–20, 34 and note). BACK TO GENESIS 43:8

STUDY NOTE FOR GENESIS 43:11 a present. See note on 32:13. BACK TO GENESIS 43:11

STUDY NOTE FOR GENESIS 43:14 God Almighty. See note on 17:1. BACK TO GENESIS 43:14

STUDY NOTE FOR GENESIS 43:26 bowed down. See 37:5–11. At their first meeting they bowed in submission (42:6); here they bow in homage with tribute in hand (v. 28; cf. Matt. 2:11). BACK TO GENESIS 43:26

STUDY NOTE FOR GENESIS 43:29 God be gracious. Joseph reserves a special greeting for his beloved full-brother Benjamin (cf. Num. 6:25; Rom. 1:7). BACK TO GENESIS 43:29

STUDY NOTE FOR GENESIS 43:32 Hebrews. See 14:13 and note; 39:14; 41:12.

an abomination to the Egyptians. As Palestinian shepherds, the Hebrews follow different dietary practices and slaughter for food animals that are sacred to the Egyptians (46:34 and note). Such customs serve the divine purpose by isolating the Israelites in the land of Goshen and preventing their assimilation into the pagan Egyptian culture (38:1–30 note). BACK TO GENESIS 43:32

STUDY NOTE FOR GENESIS 43:33 amazement. The assigned seating of the brothers (in order of their birth) understandably amazes them. BACK TO GENESIS 43:33

STUDY NOTE FOR GENESIS 43:34 Benjamin’s ... five times as much. This display of favoritism toward Benjamin (v. 29 note; cf. 37:3–11) is designed to test the brothers for jealousy. Their behavior (“they drank and were merry”) indicates that their change of heart is real. BACK TO GENESIS 43:34

STUDY NOTES FOR GENESIS 44

STUDY NOTE FOR GENESIS 44:2 put my cup. Joseph is putting the brothers to the final test of family fidelity.

sack of the youngest. The original crime pertained to Joseph, Rachel’s son and Jacob’s favorite, and the brothers’ selling him into slavery in Egypt. To test the brothers, Joseph brilliantly creates a situation where Rachel’s other son (and Jacob’s favorite), Benjamin, is also threatened with slavery in Egypt. BACK TO GENESIS 44:2

STUDY NOTE FOR GENESIS 44:5 practices divination. Hydromancy, a form of ancient Near Eastern divination, made use of vessels of water. Objects or liquids put in the water generated patterns that were thought to reveal the future. This description and Joseph’s statement in v. 15 do not indicate that he actually practices pagan divination; this description is necessary to the ruse and identifies the silver cup as a treasured possession (cf. 42:7, 12). Joseph receives revelation from God alone (40:8 and note; 41:16). BACK TO GENESIS 44:5

STUDY NOTE FOR GENESIS 44:10 shall be my servant. Joseph’s modification of the brothers’ offer (v. 9) is necessary: he is testing their attitude toward making Benjamin a slave (v. 17 and note). BACK TO GENESIS 44:10

STUDY NOTE FOR GENESIS 44:13 they tore their clothes. This display of extreme distress demonstrates their affection for both father and brother. BACK TO GENESIS 44:13

STUDY NOTE FOR GENESIS 44:14 fell before him. Now they bow before Joseph, asking for mercy (43:26 note). BACK TO GENESIS 44:14

STUDY NOTE FOR GENESIS 44:15 divination. See note on v. 5. BACK TO GENESIS 44:15

STUDY NOTE FOR GENESIS 44:16 found out the guilt of your servants. Judah sees the impending penalty as punishment for their treatment of Joseph (42:21 and note). BACK TO GENESIS 44:16

STUDY NOTE FOR GENESIS 44:17 man ... shall be my servant. The stage for the great test is set (v. 2 note). Will they show compassion on their father and loyalty to Joseph’s brother? BACK TO GENESIS 44:17

STUDY NOTE FOR GENESIS 44:18 Judah. Possibly representing the brothers (43:3 note), although his offer to take Benjamin’s place suggests that he is prepared to take sole responsibility for Benjamin. BACK TO GENESIS 44:18

STUDY NOTE FOR GENESIS 44:33 instead of the boy. Here is a Judah very different from the one who sold Joseph into slavery (37:26, 27). Judah’s self-sacrificing love here brings to mind the vicarious atonement of Judah’s royal descendant, Jesus Christ, who by His voluntary suffering healed the breach between God and humans. BACK TO GENESIS 44:33

STUDY NOTE FOR GENESIS 44:34 see the evil. See 37:34, 35. BACK TO GENESIS 44:34

STUDY NOTES FOR GENESIS 45

STUDY NOTE FOR GENESIS 45:1–28 In this narrative of forgiveness and reconciliation, Joseph presents a model of submission to God’s eternal and benevolent purpose (vv. 5–8). All the evil done to him by his brothers was only part of God’s secret plan designed for the good not only of Joseph but also of his wicked brothers. We learn that “all things work together” to accomplish God’s excellent purpose (Rom. 8:28), not only for us who presently “love God,” but for the “great multitude” that will comprise the everlasting city (Rev. 7:9). BACK TO GENESIS 45:1

STUDY NOTE FOR GENESIS 45:5–8 These verses, with Joseph’s repeated affirmation “God sent me” (vv. 5, 7, 8), form the theological heart of the Joseph narrative (cf. 50:19–21; Acts 7:9–14). God oversees the course of human action to achieve His good and set purpose (Acts 2:23; 4:28).

45:5 do not be ... angry with yourselves. Joseph directs their gaze away from their sins to God’s grace (50:19). BACK TO GENESIS 45:5

STUDY NOTE FOR GENESIS 45:6 these two years. Joseph is thirty-nine years old at this time (41:46; 42:8 note). BACK TO GENESIS 45:6

STUDY NOTE FOR GENESIS 45:7 remnant. Joseph’s use of this term indicates his strong faith, tested by hard experience, in the faithfulness of God to His covenant promises. Out of this small endangered group a great nation will be built (12:1–3; 17:7). The prophets will later use this term in affirming that even in trying circumstances, God will always preserve a people for Himself (Is. 10:20; 37:30–32; Mic. 2:12, 13). BACK TO GENESIS 45:7

STUDY NOTE FOR GENESIS 45:8 it was not you ... but God. Without excusing their sin, for which repentance was necessary (42:4 note), Joseph encourages the contrite sinners to rejoice in God’s sovereign and gracious overruling of their evil intentions.

father to Pharaoh. This recalls how God covenanted with Abraham to make him the father of many nations (17:4–5). As an offspring of Abraham, Joseph belongs to the unique family line through which the nations of the earth will be blessed. Under Joseph, Pharaoh and the Egyptians, along with other nations, experience a taste of God’s blessing during a period of severe famine. BACK TO GENESIS 45:8

STUDY NOTE FOR GENESIS 45:10 land of Goshen. A region in northeastern Egypt near the Wadi Tumilat in the Nile delta. This fertile region will provide ample grazing for their flocks (v. 18; 47:4, 6). BACK TO GENESIS 45:10

STUDY NOTE FOR GENESIS 45:22 a change of clothes. In striking contrast to when the brothers stripped Joseph of his tunic (37:23). BACK TO GENESIS 45:22

STUDY NOTE FOR GENESIS 45:24 Do not quarrel. The brothers are not to quarrel among one another, particularly over responsibility for their crime against Joseph and how to explain it to their father. BACK TO GENESIS 45:24

STUDY NOTES FOR GENESIS 46

STUDY NOTE FOR GENESIS 46:1–50:26 This closing section of the “generations of Jacob” (37:2) provides a transition to the book of Exodus.

46:1 offered sacrifices. Beersheba was the place of worship for Abraham (21:32, 33), Isaac (26:23–25), and Jacob (28:10–15). BACK TO GENESIS 46:1

STUDY NOTE FOR GENESIS 46:2 God spoke. Once again, upon Jacob’s departure from the Promised Land, God repeats His promise to be with him and to bring His people back to Canaan (cf. 28:15).

visions of the night. The patriarchs functioned from time to time as prophets (12:7; 15:1; 18:17; 20:7 and notes). No visions to Jacob’s twelve sons regarding the covenant promises of seed and land are recorded. BACK TO GENESIS 46:2

STUDY NOTE FOR GENESIS 46:3 I am ... the God. God repeats His assuring promises to Isaac (26:24) and Jacob (28:13–15).

I will make you into a great nation. A repetition of the covenant promise to Abraham (12:2; 15:13, 14; 18:18; cf. Ex. 1:7). BACK TO GENESIS 46:3

STUDY NOTE FOR GENESIS 46:4 Joseph’s hand shall close your eyes. A word of comfort for the aged Jacob; he will die peacefully in Joseph’s presence (50:1; cf. 15:15). BACK TO GENESIS 46:4

STUDY NOTE FOR GENESIS 46:8–27 This catalog of sons closes the patriarchal period in Canaan and forms a transition to the exodus from Egypt (Ex. 1:1–7). The list includes the sons and grandsons of Jacob (some of whom were born in Egypt) through his various wives and concubines, although his daughters and granddaughters, except for Dinah (v. 15) and Serah (v. 17), are omitted. Thus the list is designed to culminate in the significant number seventy (v. 27 note) to show both God’s blessing on the family and to anticipate their further expansion into a great nation.

46:8 who came into Egypt. This list includes the sons of Benjamin, who were probably born in Egypt (vv. 21, 27), just as the catalog of those born in Paddan-aram (35:23–26) included Benjamin, who was obviously born in Canaan (35:26 note). The offspring are here viewed as present in their parents (cf. Heb. 7:9, 10). BACK TO GENESIS 46:8

STUDY NOTE FOR GENESIS 46:10 Ohad. This name is not included in parallel lists (Num. 26:12–13; 1 Chr. 4:24). BACK TO GENESIS 46:10

STUDY NOTE FOR GENESIS 46:15 Paddan-aram. See note on 25:20.

thirty-three. The total of Jacob and his offspring through Leah—six sons, twenty-five grandsons, two great-grandsons, and daughter Dinah—comes to thirty-five. The figure thirty-three may reflect the omission of Er and Onan (v. 12) or perhaps of Ohad (v. 10 note) and Jacob. BACK TO GENESIS 46:15

STUDY NOTE FOR GENESIS 46:26 sixty-six. The total of thirty-three (v. 15 and note), sixteen (v. 18), fourteen (v. 22), and seven (v. 25) comes to seventy. The figure of sixty-six persons probably reflects the omission of Er and Onan (v. 12) and Ephraim and Manasseh (vv. 20, 27). BACK TO GENESIS 46:26

STUDY NOTE FOR GENESIS 46:27 seventy. The covenant family is represented by the symbolic number seventy (vv. 8–27 note), signifying a large and complete number (cf. ch. 10 note; Ex. 24:1; Ps. 90:10). In this group of seventy, the emerging nation of Israel is comprehended.

The Septuagint adds five sons and grandsons of Manasseh and Ephraim at v. 20 and gives a total of seventy-five, a reading followed by Stephen in Acts 7:14. Such variations occasionally occur in the Septuagint, and we don’t always have the information necessary to explain them. BACK TO GENESIS 46:27

STUDY NOTE FOR GENESIS 46:28–47:31 Through Joseph’s wisdom God preserves Israel in Goshen, both physically, by providing food and land (45:10 note), and spiritually, by providing for their isolation from the pagan Egyptians until the exodus (43:32; Num. 25:1–3 and notes). Under Jacob’s blessing on Pharaoh (47:7, 10; cf. 12:2) and Pharaoh’s honoring of Israel (45:17–20; 47:6; cf. 12:3) everyone prospers: Pharaoh gains control of all the property and people in Egypt (47:19–21), the Egyptians hail Joseph as a savior (47:25), and Israel prospers even more than the Egyptians (47:27; Ex. 1:7). This mutual blessing and prosperity contrasts with the situation four hundred years later when another pharaoh exploits Israel and suffers the consequences (Ex. 1:8–14). BACK TO GENESIS 46:28

STUDY NOTE FOR GENESIS 46:32 shepherds. Their identity as shepherds will assure Pharaoh that they entertain no social or political ambitions under their brother’s auspices and will help insulate them from intermarriage with the pagan Egyptians (v. 34; 43:32 and notes). The latter threat increased when they possessed property in Egypt (47:11). BACK TO GENESIS 46:32

STUDY NOTE FOR GENESIS 46:34 every shepherd is an abomination. The Egyptians also kept animals (47:6; Ex. 9:3, 4); this probably refers to foreign shepherds (43:32 note). BACK TO GENESIS 46:34

STUDY NOTES FOR GENESIS 47

STUDY NOTE FOR GENESIS 47:7–10 In this remarkable audience with mighty Pharaoh—the greater typically blesses the lesser (14:19 and note)—the aged shepherd patriarch demonstrates his dignity. His blessing is fulfilled in vv. 13–25. Once more, Genesis highlights the important theme of blessing being mediated to others through the unique line of offspring descended from Abraham. Ultimately, this is fulfilled in Jesus Christ (Gal. 3:14). BACK TO GENESIS 47:7

STUDY NOTE FOR GENESIS 47:9 sojourning. The Hebrew term denotes a temporary abode, the condition of a resident alien. Jacob describes his own life, and that of his fathers, as a sojourn (21:34; 24:3; 26:3 and notes). Though awaiting the fulfillment of the divine covenant promise of land, their hope extends beyond Canaan to a heavenly and eternal country, to a “city ... whose designer and builder is God” (Heb. 11:10). See notes on 13:15 and Heb. 11:8–10.

Few and evil. Jacob does not glory in the number of his years. Though blessed by God and a blessing to others, he has had his share of human failings and afflictions. BACK TO GENESIS 47:9

STUDY NOTE FOR GENESIS 47:11 land of Rameses. Assuming an early date for the exodus from Egypt (see Introduction to Exodus: Special Issues), this designation of the land of Goshen, after Pharaoh Rameses II (c. 1279–1213 B.C.), indicates that the place name was updated after the time of Moses (14:14 note; see Introduction: Date and Occasion). BACK TO GENESIS 47:11

STUDY NOTE FOR GENESIS 47:13–26 Joseph brings all the money, land, and people under Pharaoh in exchange for food, thereby preserving the Egyptians. BACK TO GENESIS 47:13

STUDY NOTE FOR GENESIS 47:21 made servants of them. The Hebrew is uncertain. This reading describes the result of Joseph’s policies—servitude for the people. The people, however, view Joseph not as a tyrant but as a savior (v. 25; cf. 45:7). BACK TO GENESIS 47:21

STUDY NOTE FOR GENESIS 47:27–31 Having witnessed God’s faithfulness, by faith Jacob looks beyond his death in Egypt to his burial in the Promised Land.

47:27 gained possessions ... multiplied greatly. In fulfillment of the divine promise (46:3 and notes). The independence and prosperity of the Israelites contrasts with the fate of the Egyptians (vv. 13–26 note). This description also provides a link with Ex. 1:7. BACK TO GENESIS 47:27

STUDY NOTE FOR GENESIS 47:29 Joseph. Jacob later repeats the command to all his sons in 49:29–32, but Joseph is in charge (48:1 note).

put your hand under my thigh. See note on 24:2. BACK TO GENESIS 47:29

STUDY NOTE FOR GENESIS 47:30 in their burying place. By faith Israel sees his destiny in the Promised Land, not in an embalmed body in the choicest land of Egypt (v. 11; 50:2). BACK TO GENESIS 47:30

STUDY NOTE FOR GENESIS 47:31 Swear to me. Jacob asks that Joseph confirm his promise (v. 30) with a solemn oath. Likewise, God underscores the surety of His gracious covenant promises with oaths (15:8–21; 22:17; Heb. 6:13, 14 note). For Joseph’s fulfillment of his oath, see 50:1–14.

bowed himself. An expression of reverent thanksgiving to God that his last wish will be fulfilled (cf. 1 Kin. 1:47, 48). BACK TO GENESIS 47:31

STUDY NOTES FOR GENESIS 48

STUDY NOTE FOR GENESIS 48:1 Manasseh and Ephraim. Joseph receives the rights of firstborn and the double portion through Jacob’s adoption and elevation of Joseph’s two sons to the status of founding fathers among Israel’s twelve tribes (37:8; 43:3; 1 Chr. 5:2 and notes). The adoption ritual includes Jacob’s statements of authority (vv. 3, 4) and intent to adopt Ephraim and Manasseh (vv. 5–7), legal gestures (vv. 8–12), and words of blessing (vv. 15–16). An ancient text from the city of Ugarit (Ras Shamra) describes a similar adoption of a grandson (c. 1500 B.C.). BACK TO GENESIS 48:1

STUDY NOTE FOR GENESIS 48:3 God Almighty. See note on 17:1.

appeared ... blessed me. God’s direct revelation of the covenant blessing to Jacob empowers him to legitimate Joseph’s two sons as numbered among the twelve (v. 5) and to bless the twelve tribes (48:5–49:28). This preference for Joseph, giving him the double portion, reasserts God’s sovereign prerogative to do as He pleases with Israel (see Introduction: Characteristics and Primary Themes).

at Luz. See 28:19. BACK TO GENESIS 48:3

STUDY NOTE FOR GENESIS 48:4 fruitful ... company ... land. Jacob briefly summarizes part of the content of the covenant promises to the patriarchs (12:1–3, 7; 13:14–17; 15:12–21; 17:4–8; 22:15–18; 28:3, 4, 13–15). BACK TO GENESIS 48:4

STUDY NOTE FOR GENESIS 48:5 Ephraim and Manasseh. The younger (Ephraim) is again preferred before the older (vv. 17–20; 25:23 and note).

Reuben and Simeon. The first two sons of Leah are mentioned because they are bypassed to give the double portion to Joseph, Rachel’s firstborn. Reuben loses his rights as firstborn because he defiled his father’s marriage bed (35:22; 43:3 note; 49:3, 4). Likewise, Simeon’s actions against the men of Shechem exclude him (34:1–31). BACK TO GENESIS 48:5

STUDY NOTE FOR GENESIS 48:6 shall be yours ... name of their brothers. Joseph’s other sons are not adopted by Jacob but will be embraced within the clans of Ephraim and Manasseh. These younger sons of Joseph are probably included in Num. 26:28–37; 1 Chr. 7:14–29. BACK TO GENESIS 48:6

STUDY NOTE FOR GENESIS 48:7 Paddan. See note on 25:20.

Rachel. Though Leah is buried in the family grave (49:31; cf. 35:16–20), Rachel is honored and memorialized in the double portion given her firstborn. BACK TO GENESIS 48:7

STUDY NOTE FOR GENESIS 48:8 Who are these. Identification of the beneficiaries is part of the blessing ritual (v. 1 note). The nearly sightless Jacob (cf. 27:1) carefully identifies the recipients of the irrevocable blessing (27:7 note). BACK TO GENESIS 48:8

STUDY NOTE FOR GENESIS 48:9 whom God has given. Joseph, who shares his father’s faith, gives the same answer that Jacob gave Esau to a similar question (33:5; cf. 41:51, 52 and note). BACK TO GENESIS 48:9

STUDY NOTE FOR GENESIS 48:10 kissed them and embraced them. Part of the blessing ritual (27:26 and note). BACK TO GENESIS 48:10

STUDY NOTE FOR GENESIS 48:11–16 In the blessing, Jacob’s perspective shifts from thanksgiving for God’s covenant faithfulness and miraculous provision (v. 15) to anticipation of God’s faithfulness and blessing on future generations (v. 16). BACK TO GENESIS 48:11

STUDY NOTE FOR GENESIS 48:12 Joseph ... bowed. The one second only to Pharaoh (41:40) humbles himself before the patriarch who mediates God’s promises.

from his knees. In the ancient Near East, the knee was symbolic of parental care and, by extension, of adoption (30:3 note). BACK TO GENESIS 48:12

STUDY NOTE FOR GENESIS 48:14 right hand. In the ancient Near East oral statements were accompanied by the correct placement of the right hand, an action that functioned as a legal safeguard. This is also the first instance in Scripture where a blessing is accompanied by the laying on of hands (cf. Ps. 139:5; Matt. 19:13–15). BACK TO GENESIS 48:14

STUDY NOTE FOR GENESIS 48:15 he blessed Joseph. Joseph is represented in his two sons. Joseph is later blessed without distinguishing his two sons (49:22–26). See note on 27:7.

before whom my fathers ... walked. See note on 17:1. BACK TO GENESIS 48:15

STUDY NOTE FOR GENESIS 48:16 the angel. See notes on 16:7; 28:12; 31:11; 32:1, 22–32. BACK TO GENESIS 48:16

STUDY NOTE FOR GENESIS 48:17–20 An explanatory notice appended here to the ritual so as not to interrupt the narrative (v. 1 note).

younger brother shall be greater. Against social convention, the younger is blessed, as in the divine choices of Isaac over Ishmael (17:18, 19), Jacob over Esau (25:23), and Joseph over Reuben (v. 1 note). God’s sovereign choice overrides the natural ways of men (cf. Is. 55:8, 9). While the line of seed will continue through the tribe of Ephraim, it will later be transferred by God to the tribe of Judah (Ps. 78:67–72). BACK TO GENESIS 48:17

STUDY NOTE FOR GENESIS 48:20 Ephraim before Manasseh. Jacob’s prophetic blessing is fulfilled after the exodus as Ephraim becomes the dominant Israelite tribe in the northern part of the Promised Land (Deut. 33:17 note). BACK TO GENESIS 48:20

STUDY NOTE FOR GENESIS 48:22 given to you ... mountain slope. The Hebrew word translated “mountain slope” (shechem) often means “shoulder” or “ridge” and is identical to the place-name “Shechem” (33:19). Some see here a reference to the double portion in the Promised Land that Joseph received through Ephraim and Manasseh (v. 1 note). Others infer that Jacob bequeaths the area of Shechem to Joseph’s descendants (Josh. 24:32), the Shechem where Jacob purchased a tract of land (33:18, 19) and that his sons later conquered (34:25–31). BACK TO GENESIS 48:22

STUDY NOTES FOR GENESIS 49

STUDY NOTE FOR GENESIS 49:1–28 The blessings of the inspired patriarch prophesy the fate of the twelve tribes descended from his sons, mostly by means of wordplays on their names or comparisons to animals. The names and actions (good or bad) of the twelve sons portend the destiny of the tribes. These prophetic blessings at the end of the patriarchal era are arranged according to the mothers—Leah’s six sons (vv. 3–15), the handmaids’ four (vv. 16–21); and Rachel’s two (vv. 22–27)—and exhibit God’s sovereignty over the nation. These blessings will be expanded in the parallel final blessing of Moses upon Israel that is given on the threshold of Israel’s conquest of the Promised Land (Deut. 33).

49:1 days to come. Jacob’s prophecies embrace the entire history of Israel from the conquest and distribution of the land to the reign of the Messiah, Jesus Christ (v. 10 and note). See Num. 24:14; Deut. 31:28, 29; Is. 2:2. BACK TO GENESIS 49:1

STUDY NOTE FOR GENESIS 49:3–7 The prophecies about Leah’s first three sons, Reuben, Simeon and Levi, pronounce punishment for crimes and do not use animal comparisons. The sins of the fathers impact future generations (Ex. 20:5).

49:3 Reuben. See 29:32; 35:22 and note. A son’s inheritance in the ancient Near East could not be altered by a father’s arbitrary decision, but such changes could be made after serious sexual offenses by the son against the family. BACK TO GENESIS 49:3

STUDY NOTE FOR GENESIS 49:4 Unstable. Reuben’s behavior with Jacob’s concubine was reckless and destructive. The Hebrew here connotes pride and presumption (cf. Judg. 9:4; 1 Chr. 5:1, 2). BACK TO GENESIS 49:4

STUDY NOTE FOR GENESIS 49:5 Simeon and Levi. See 29:33, 34; 34:25 and note. BACK TO GENESIS 49:5

STUDY NOTE FOR GENESIS 49:7 divide ... scatter. Sharing an inclination toward destructive anger and cruelty, Simeon and Levi pose a threat to peace (34:25–31). After the exodus from Egypt, the tribe of Simeon declines in importance and is not mentioned in Moses’s blessing (Deut. 33). Simeon’s lack of strength as a tribe is also reflected in the fact that the Simeonites are allotted cities within the territory taken by the tribe of Judah and do not get their own land (Josh. 19:1–9). Similarly, the priestly tribe of Levi is allotted cities. BACK TO GENESIS 49:7

STUDY NOTE FOR GENESIS 49:8 Judah. See 29:35; 43:3 and notes.

your father’s sons shall bow. The tribes will bow down to Judah’s descendant David because of his heroic deeds (2 Sam. 5:1–3). BACK TO GENESIS 49:8

STUDY NOTE FOR GENESIS 49:9 lion’s cub. Signifying strength, courage, and boldness (Judg. 14:18; Prov. 28:1), the lion is an apt symbol of the warrior kings of Judah’s Davidic line—a royal line culminating in the conquering Messiah, Jesus Christ (Rev. 5:5). BACK TO GENESIS 49:9

STUDY NOTE FOR GENESIS 49:10 scepter shall not depart. The scepter symbolizes royal authority. This prophecy is further elaborated and confirmed by the Davidic covenant (2 Sam. 7:16).

until tribute comes to him. Lit. “Until Shiloh comes.” The precise meaning of this phrase is debated. Some understand “Shiloh” as a place name (“until Judah’s leadership comes to Shiloh”; cf. Josh. 18:1) or as a reference to tribute (“until tribute is brought to Judah”). According to Ps. 78:67–72, the tribe of Judah, through David, assumes leadership of the nation of Israel after God rejects Shiloh as the location for His temple. Others see Shiloh as a reference to a coming Judahite ruler: “until he comes to whom it belongs” (cf. Ezek. 21:27) or “until Shiloh [possibly a messianic term] comes.” The subsequent mention of dominion over “people” (or “peoples”—the Hebrew noun is plural) points to the final realization of this prophecy in the universal messianic reign of Christ (1 Cor. 15:24–28; Rev. 5:5). God’s plan for humanity to rule and have dominion (1:26–28) is concentrated in Him. BACK TO GENESIS 49:10

STUDY NOTE FOR GENESIS 49:11, 12 The blessedness of the messianic ruler is represented by wine (a symbol of prosperity, 27:28) and by his beauty (Ps. 45:2–9). BACK TO GENESIS 49:12

49:11 donkey’s colt. See Zech. 9:9; Matt. 21:7. BACK TO GENESIS 49:11

STUDY NOTE FOR GENESIS 49:13 Zebulun. See 30:20; Deut. 33:19, 20; Josh. 19:10–16. BACK TO GENESIS 49:13

STUDY NOTE FOR GENESIS 49:14 Issachar. See 30:18. BACK TO GENESIS 49:14

STUDY NOTE FOR GENESIS 49:15 a servant. Later failing to drive the Canaanites out of its territory, the tribe of Issachar is apparently willing to trade its liberty for forced labor (cf. Judg. 1:28, 30). Issachar throws off the Canaanite yoke under the leadership of Deborah and Barak (Judg. 5:15). BACK TO GENESIS 49:15

STUDY NOTE FOR GENESIS 49:16 judge his people. Or, provide justice for them. See 30:6. BACK TO GENESIS 49:16

STUDY NOTE FOR GENESIS 49:17 a serpent. Though small, Dan is dangerous and strikes unexpectedly to overthrow larger foes (Judg. 18). The Danite Samson single-handedly strikes the Philistines with great destruction (Judg. 13–16). BACK TO GENESIS 49:17

STUDY NOTE FOR GENESIS 49:18 A brief prayer stands in the middle of the oracles. BACK TO GENESIS 49:18

STUDY NOTE FOR GENESIS 49:19 Gad. This verse consists of a play on words (four of the six Hebrew words sound like “Gad”) that points to the constant danger to Gad from its southern and eastern neighbors (Ammon and Moab). BACK TO GENESIS 49:19

STUDY NOTE FOR GENESIS 49:20 food ... delicacies. A reference to its fertile land (Deut. 33:24; Josh. 19:24–31). See 30:13. BACK TO GENESIS 49:20

STUDY NOTE FOR GENESIS 49:21 Naphtali. See 30:8; Josh. 19:32–38. BACK TO GENESIS 49:21

STUDY NOTE FOR GENESIS 49:22 Joseph. See 30:24; 48:15–20.

fruitful. Barren Rachel will produce the most fruitful tribe (30:2, 22; 41:52).

run over the wall. The children of Joseph later seek to increase their territory (Josh. 17:14–18). BACK TO GENESIS 49:22

STUDY NOTE FOR GENESIS 49:24, 25 Note the striking multiplication of divine names.

49:24 Stone. Israel’s sure defense (Deut. 32:4 note).

49:25 Almighty. See note on 17:1.

bless. The Hebrew root for “bless” is used six times in this verse. These blessings are fertility of land fed by water from heaven above and earth below (1:6–8 and note) and fertility of body (1:22; cf. Num. 24:5–7). Blessings given humankind at creation and later associated especially with Abraham are concentrated on Joseph. Through Joseph, the divine promise to bless the nations is continued (cf. 22:18). BACK TO GENESIS 49:24

STUDY NOTE FOR GENESIS 49:26 set apart. See note on Deut. 33:16. BACK TO GENESIS 49:26

STUDY NOTE FOR GENESIS 49:27 Benjamin ... wolf. See 35:18. This tribe will later have a fierce reputation (Judg. 20:14–25; 1 Kin. 12:21; 2 Chr. 14:8; 17:17). BACK TO GENESIS 49:27

STUDY NOTE FOR GENESIS 49:29–50:26 Believing in God’s promises to Abraham and Isaac about the Promised Land (13:15 and note), Jacob arranges for his burial with them in Canaan (49:29–32; cf. 47:29–31). Joseph also instructs his family to bury him in the Promised Land after the exodus (50:24–26; cf. Josh. 24:32). The burial of Jacob in the ancestral cave and Joseph’s determination to be buried in Canaan underscore the covenant family’s solidarity and point forward to the exodus from Egypt. The unity of the family is further emphasized by Joseph’s kind words and provisions for his offending brothers (50:15–21).

49:29 in the cave. See ch. 23; 25:9 and notes. BACK TO GENESIS 49:29

STUDY NOTES FOR GENESIS 50

STUDY NOTE FOR GENESIS 50:2 to embalm. An Egyptian practice designed to preserve the body after death and so to maintain personal identity in the afterlife; embalming was not practiced in Israel. Here the embalming preserves the body for transport back to Canaan. BACK TO GENESIS 50:2

STUDY NOTE FOR GENESIS 50:4 spoke to the household of Pharaoh. Having just mourned his father’s death (Deut. 34:8 note), Joseph’s appearance is probably unsuitable for an appearance before Pharaoh (cf. 41:14). BACK TO GENESIS 50:4

STUDY NOTE FOR GENESIS 50:5 I hewed out for myself. The Hebrew verb translated “hewed out” can also mean “purchased” (cf. ch. 23). If the text reading is followed, Joseph simply expresses Jacob’s instructions in words Pharaoh will understand. BACK TO GENESIS 50:5

STUDY NOTE FOR GENESIS 50:9 chariots and horsemen. The protection given the burial party by Egyptian arms contrasts with the threat of Egyptian chariots during the Mosaic exodus (Ex. 14:9; 15:4, 5). BACK TO GENESIS 50:9

STUDY NOTE FOR GENESIS 50:16 gave this command. It is unclear whether Jacob has actually said this or the fearful brothers simply have invented it. In any case, they base their plea for forgiveness on their worship of the same God (v. 17). BACK TO GENESIS 50:16

STUDY NOTE FOR GENESIS 50:19 am I in the place of God. Joseph recognizes that his captivity has been part of God’s gracious plan to save the covenant family (45:5–8); it is not his place to question God’s wisdom. BACK TO GENESIS 50:19

STUDY NOTE FOR GENESIS 50:20 you meant evil ... God meant it for good. A classic statement of God’s sovereign overruling of human history to accomplish His gracious purposes (24:27; 45:5, 7, 8 and notes). See “Providence” at Prov. 16:33.

that many people should be kept alive. In Egypt, Canaan, and elsewhere (41:57). Viewed in the light of God’s earlier promise to Abraham that all the nations will be blessed through one of his descendants (22:18), Joseph’s actions prefigure those of Jesus Christ. The salvation provided by Christ, however, extends far beyond feeding people in a time of famine. BACK TO GENESIS 50:20

STUDY NOTE FOR GENESIS 50:23 counted as Joseph’s own. See notes on 30:3 and 48:12. Joseph apparently adopted these great-grandchildren.

Machir is an important son of Manasseh who becomes the progenitor of the Gileadites (Num. 26:29; 32:39; Deut. 3:15; Josh. 13:31). His descendants later settle the areas of Gilead and Bashan on the eastern side of the Jordan River (Josh. 17:1). BACK TO GENESIS 50:23

STUDY NOTE FOR GENESIS 50:24 God will visit you. Like his father, Jacob, on his deathbed (48:21), Joseph expresses firm confidence in God’s covenant promises and His gracious visitation. The Hebrew verb translated “visit” denotes a divine encounter that will change one’s fortunes for good or ill. For other instances of God’s gracious “visitation,” see 21:1 (Abraham and Sarah); Ex. 3:16 and 4:31 (the exodus); Luke 1:68, 78 (the birth of Jesus); and Acts 15:14 (the extension of the gospel to the Gentiles).

Abraham ... Isaac ... Jacob. For the first time the three patriarchs are mentioned together; the patriarchal era has passed, but not its hope (Ex. 3:6; Deut. 30:20; 1 Kin. 18:36; 2 Chr. 30:6). BACK TO GENESIS 50:24

STUDY NOTE FOR GENESIS 50:25 carry up my bones. Joseph’s bones will be taken from Egypt by Moses (Ex. 13:19) and later buried at Shechem (Josh. 24:32). Ultimately, he sees his time in Egypt as merely a sojourn. His true home is in God’s blessed presence, which is prefigured in dwelling and burial in the Promised Land. BACK TO GENESIS 50:25

FOOTNOTES FOR GENESIS 1

1 Or a canopy; also verses 7, 8, 14, 15, 17, 20 2 Or fashioned; also verse 16 3 Or Sky; also verses 9, 14, 15, 17, 20, 26, 28, 30; 2:1 4 Or Land; also verses 11, 12, 22, 24, 25, 26, 28, 30; 2:1 5 Or small plants; also verses 12, 29 6 Or appointed times 7 Or flying things; see Leviticus 11:19–20

1 The Hebrew word for man (adam) is the generic term for mankind and becomes the proper name Adam

FOOTNOTES FOR GENESIS 2

1 Or open country 2 Or earth; also verse 6 3 Or spring

1 Or when you eat

1 Or corresponding to; also verse 20 2 Or And out of the ground the LORD God formed 3 Or the man 4 Hebrew built 5 The Hebrew words for woman (ishshah) and man (ish) sound alike

FOOTNOTES FOR GENESIS 3

1 In Hebrew you is plural in verses 1–5

1 Or to give insight 2 Hebrew wind 3 In Hebrew you is singular in verses 9 and 11 4 Hebrew seed; so throughout Genesis

1 Or against 2 Eve sounds like the Hebrew for life-giver and resembles the word for living

FOOTNOTES FOR GENESIS 4

1 Cain sounds like the Hebrew for gotten 2 Hebrew will there not be a lifting up [of your face]? 3 Or against 4 Hebrew; Samaritan, Septuagint, Syriac, Vulgate add Let us go out to the field 5 Or My guilt is too great to bear

1 Nod means wandering 2 Seth sounds like the Hebrew for he appointed

FOOTNOTES FOR GENESIS 5

3 Hebrew adam

1 Septuagint pleased God 2 Septuagint was not found 3 Noah sounds like the Hebrew for rest

FOOTNOTES FOR GENESIS 6

1 Or My Spirit shall not contend with 2 Or giants

1 Hebrew The end of all flesh has come before me 2 An unknown kind of tree; transliterated from Hebrew 3 A cubit was about 18 inches or 45 centimeters 4 Or skylight

FOOTNOTES FOR GENESIS 7

5 Or seven of each kind of clean animal 6 Or seven of each kind

1 Hebrew all existence; also verse 23 2 A cubit was about 18 inches or 45 centimeters

FOOTNOTES FOR GENESIS 8

1 Or dishonor

FOOTNOTES FOR GENESIS 9

1 In Hebrew you is plural 2 Or from these the whole earth was populated

1 Or Noah, a man of the soil, was the first to plant a vineyard 2 Japheth sounds like the Hebrew for enlarge

FOOTNOTES FOR GENESIS 10

1 Or he began to be a mighty man on the earth 2 Or from where

1 Peleg means division

FOOTNOTES FOR GENESIS 11

1 Babel sounds like the Hebrew for confused

FOOTNOTES FOR GENESIS 12

1 Or had said 2 Or land

1 Or by you all the families of the earth shall bless themselves 2 Or terebinth

FOOTNOTES FOR GENESIS 13

1 Hebrew we are men, brothers

1 Or terebinths

FOOTNOTES FOR GENESIS 14

2 Or terebinths

1 Or Creator; also verse 22 2 Or I have taken a solemn oath

FOOTNOTES FOR GENESIS 15

3 Or I shall die

1 Hebrew what will come out of your own loins

1 Or have given

FOOTNOTES FOR GENESIS 16

2 Hebrew be built up, which sounds like the Hebrew for children 3 Hebrew her mistress was dishonorable in her eyes; similarly in verse 5

1 Ishmael means God hears 2 Or You are a God who sees me 3 Hebrew Have I really seen him here who sees me? or Would I have looked here for the one who sees me? 4 Beer-lahai-roi means the well of the Living One who sees me

FOOTNOTES FOR GENESIS 17

5 Hebrew El Shaddai 6 Abram means exalted father 7 Abraham means father of a multitude

1 Sarai and Sarah mean princess 2 Hebrew have given 3 Isaac means he laughs

FOOTNOTES FOR GENESIS 18

1 Or terebinths 2 Or My lord

1 A seah was about 7 quarts or 7.3 liters 2 Or wonderful 3 Or acted falsely 4 Hebrew known 5 Or they deserve destruction; Hebrew they have made a complete end

FOOTNOTES FOR GENESIS 19

1 Zoar means little

1 Moab sounds like the Hebrew for from father 2 Ben-ammi means son of my people

FOOTNOTES FOR GENESIS 20

1 Hebrew It is a covering of eyes for all

FOOTNOTES FOR GENESIS 21

2 Isaac means he laughs 3 Possibly laughing in mockery

1 Or you 2 Beersheba means well of seven or well of the oath

FOOTNOTES FOR GENESIS 22

1 Or young man; also verse 12 2 Or will see 3 Or he will be seen 4 Or their

FOOTNOTES FOR GENESIS 23

1 Hebrew sons of Heth; also verses 5, 7, 10, 16, 18, 20 2 Or a mighty prince 3 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR GENESIS 24

1 Hebrew Aram-naharaim 2 Or By her 3 Or a woman of marriageable age 4 A shekel was about 2/5 ounce or 11 grams

1 Or faithfully

1 Or hate them

FOOTNOTES FOR GENESIS 25

2 Hebrew fell

1 Or why do I live? 2 Or from birth 3 Jacob means He takes by the heel, or He cheats 4 Edom sounds like the Hebrew for red

FOOTNOTES FOR GENESIS 26

1 Hebrew may suggest an intimate relationship

1 Esek means contention 2 Sitnah means enmity 3 Rehoboth means broad places, or room 4 Shibah sounds like the Hebrew for oath 5 Hebrew they were bitterness of spirit

FOOTNOTES FOR GENESIS 27

1 Jacob means He takes by the heel, or He cheats 2 Or Behold, of 3 Or and of

1 Hebrew daughters of Heth

FOOTNOTES FOR GENESIS 28

2 Hebrew El Shaddai 3 Or a flight of steps 4 Or beside him

1 Bethel means the house of God

FOOTNOTES FOR GENESIS 29

1 Or soft 2 Or had given; also verse 29 3 Reuben means See, a son 4 Simeon sounds like the Hebrew for heard 5 Levi sounds like the Hebrew for attached 6 Judah sounds like the Hebrew for praise

FOOTNOTES FOR GENESIS 30

7 Hebrew on my knees 8 Hebrew be built up, which sounds like the Hebrew for children

1 Dan sounds like the Hebrew for judged 2 Hebrew With wrestlings of God 3 Naphtali sounds like the Hebrew for wrestling 4 Gad sounds like the Hebrew for good fortune 5 Asher sounds like the Hebrew for happy 6 Issachar sounds like the Hebrew for wages, or hire 7 Zebulun sounds like the Hebrew for honor 8 Joseph means May he add, and sounds like the Hebrew for taken away 9 Or have become rich and

FOOTNOTES FOR GENESIS 31

1 Hebrew stole the heart of; also verses 26, 27 2 Hebrew the River 3 The Hebrew for your is plural here

1 Aramaic the heap of witness 2 Hebrew the heap of witness 3 Mizpah means watchpost 4 Ch 32:1 in Hebrew

FOOTNOTES FOR GENESIS 32

5 Mahanaim means two camps 6 Or had sent

1 Hebrew appease his face 2 Hebrew he will lift my face 3 Or sons 4 Israel means He strives with God, or God strives 5 Peniel means the face of God

FOOTNOTES FOR GENESIS 33

1 Hebrew camp 2 Or along with 3 Succoth means booths 4 Or peacefully 5 Hebrew a hundred qesitah; a unit of money of unknown value 6 El-Elohe-Israel means God, the God of Israel

FOOTNOTES FOR GENESIS 34

1 The Hebrew for your is plural here 2 Or engagement present

1 El-bethel means God of Bethel 2 Allon-bacuth means oak of weeping 3 Or had appeared 4 Hebrew El Shaddai 5 Hebrew from your loins 6 Or about two hours’ distance 7 Ben-oni could mean son of my sorrow, or son of my strength 8 Benjamin means son of the right hand

FOOTNOTES FOR GENESIS 35

1 Hebrew; Samaritan, Septuagint, Syriac son; also verse 14

FOOTNOTES FOR GENESIS 36

1 Hebrew the River

FOOTNOTES FOR GENESIS 37

2 See Septuagint, Vulgate; or (with Syriac) a robe with long sleeves. The meaning of the Hebrew is uncertain; also verses 23, 32

1 Or cisterns; also verses 22, 24

1 A shekel was about 2/5 ounce or 11 grams 2 Hebrew He

FOOTNOTES FOR GENESIS 38

1 Hebrew sacred woman; a woman who served a pagan deity by prostitution; also verse 22 2 Or has committed prostitution 3 Or by prostitution 4 Perez means a breach

FOOTNOTES FOR GENESIS 41

1 Or (compare Samaritan, Septuagint) Without God it is not possible to give Pharaoh an answer about his welfare 2 Or over the land and organize the land

1 Or of the gods 2 Hebrew and according to your command all my people shall kiss the ground 3 Abrek, probably an Egyptian word, similar in sound to the Hebrew word meaning to kneel 4 Manasseh sounds like the Hebrew for making to forget 5 Ephraim sounds like the Hebrew for making fruitful 6 Hebrew all that was in them

FOOTNOTES FOR GENESIS 43

1 Hebrew El Shaddai

1 Hebrew and became intoxicated

FOOTNOTES FOR GENESIS 44

2 Septuagint (compare Vulgate) adds Why have you stolen my silver cup?

FOOTNOTES FOR GENESIS 45

1 Hebrew Let your eye not pity 2 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR GENESIS 46

1 Hebrew sons

FOOTNOTES FOR GENESIS 47

1 Samaritan, Septuagint, Vulgate; Hebrew he removed them to the cities

1 Hebrew; Septuagint staff

FOOTNOTES FOR GENESIS 48

2 Hebrew El Shaddai 3 Or about two hours’ distance

1 Or let them be like fish for multitude 2 Hebrew fullness 3 Or one portion of the land; Hebrew shekem, which sounds like the town and district called Shechem

FOOTNOTES FOR GENESIS 49

1 By a slight revocalization; a slight emendation yields (compare Septuagint, Syriac, Targum) until he comes to whom it belongs; Hebrew until Shiloh comes, or until he comes to Shiloh

1 Or between its saddlebags 2 Gad sounds like the Hebrew for raiders and raid 3 Or he gives beautiful words, or that bears fawns of the fold 4 Or Joseph is a wild donkey, a wild donkey beside a spring, his wild colts beside the wall 5 Hebrew the arms of his hands 6 Or by the name of the Shepherd 7 Hebrew Shaddai 8 A slight emendation yields (compare Septuagint) the blessings of the eternal mountains, the bounties of the everlasting hills

FOOTNOTES FOR GENESIS 50

1 Abel-mizraim means mourning (or meadow) of Egypt

1 Or a numerous people 2 Hebrew were born on Joseph’s knees

The SECOND BOOK of MOSES CALLED

Exodus

TITLE

The title of the book, “Exodus,” is derived from the Greek word exodos (Luke 9:31), which means “exit” or “departure.” The book takes its name from the central event of Israel’s departure from Egypt, recorded in the book’s first fifteen chapters.

AUTHOR

It is not possible to separate the authorship of Exodus from the authorship of the Pentateuch as a whole (see Introduction to the Pentateuch). Both the Jewish and Christian tradition ascribes authorship to Moses. Within the book, there are explicit references to Moses writing down the materials (Ex. 24:4, 34:28) or to demands that Moses write (Ex. 17:14). Further, Jesus, referring to Exodus, calls it “the book of Moses” (Mark 12:26; Mark 7:10). While the book itself is anonymous and while there appears to be reference to an event shortly after the time of Moses (Ex. 16:35–36), there are no compelling reasons to deny the essential Mosaic authorship of the book.

DATE AND OCCASION

Exodus carries forward the story of God’s fulfillment of His promise to Abraham to bless him and make of him a great nation (Gen. 12:2). It begins by referring to the descent of Jacob’s family into Egypt (1:1–7), linking with Genesis, especially Gen. 46:8–27. The book concludes with Israel at Sinai where the tabernacle is completed. While multiple views of the date of the exodus have been proposed (see Special Issues below), the events covered in the book may be credibly placed against the following historical background.

Joseph’s rise to power (1:5) probably precedes the rule over Lower Egypt of the Semitic Hyksos (c. 1700–1550 B.C.). The reference at 1:8 to a new king “who did not know Joseph” likely refers to the expulsion of the Hyksos by the eighteenth dynasty founder Ahmose I (1550–1525 B.C.). If the exodus is dated c. 1447 B.C. (see Special Issues), the Pharaoh of the initial oppression was probably Ahmose I (1550–1525 B.C.), while the Pharaoh of the exodus was Thutmose III (1479–1425 B.C.). Moses’s birth would have fallen within the reign of Ahmoses I (1550–1525 B.C.). Given Moses’s authorship of Exodus, we should date the book after the exodus event (c. 1447 B.C.) and before his death, about 1406 B.C.

GENRE

Exodus forms an integral part of the continuous narrative that runs from Genesis to Kings, recounting events from the creation of the world to the downfall of the city of Jerusalem in 586 B.C. Unlike modern histories, which focus only on the activities of people, this narrative focuses on God’s actions and words. Exodus has within it a variety of literary forms that have been carefully integrated into the theological-historical narrative. The poetic victory song of ch. 15 forms the climax to the deliverance of the Israelites from Pharaoh’s army. The Book of the Covenant (20:22–23:33) contains a mixture of materials: case laws (21:1–22:20); moral imperatives (22:21–23:9); cultic instructions (23:10–19). The instructions for the building of the tabernacle and the appointment of priests are set out in considerable detail (chs. 25–31), as is the report of the tent’s construction (chs. 35–40). The inclusion of such different types of material within Exodus enriches greatly the reader’s perception of what took place.

LITERARY FEATURES

The narrative recorded in the book of Exodus may be viewed as falling into two halves with ch. 18 forming a hinge that links them together. Jethro’s visit to Moses close to Mount Sinai provides an opportunity to review what has happened to Moses and the Israelites in the preceding chapters of Exodus. Jethro’s response provides a suitable summary for all that has occurred: “Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh and who has delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people” (Ex. 18:10–11). After looking backwards, the rest of ch. 18 looks forward, anticipating how God will provide within the Book of the Covenant legal judgments to guide those involved in resolving disputes (Ex. 21:1–22:20). By establishing different levels of judges within Israel, the people will be helped to fulfill their calling to be a holy nation.

The written preservation of the words of God’s covenant has central importance for the theology of the book of Exodus. God Himself not only speaks the Ten Commandments to His assembled people at Sinai, but He also later inscribes these on tablets of stone, “written with the finger of God” (31:18; cf. 32:15, 16; 34:1, 28). The terms of the covenant were further specified by the so-called “Book of the Covenant” (20:22–23:33), the words of God written down by Moses, the mediator of God’s covenant (24:4, 7; cf. 34:27).

Elements of the Sinai covenant resemble in both form and content the state treaty form of the second millennium B.C., particularly the Hittite state treaties. These treaties included a preamble (20:2), general obligations (20:3–17), specific obligations (21:1–23:33) and ratification (24:1–11). A copy of the treaty was often preserved at the sanctuaries of the parties (e.g., the two tablets of 31:18). Also, the similarity of the content of the case laws of chs. 21:1–22:20 to ancient Near Eastern codes (particularly the Code of Hammurabi of Babylon, c. 1750 B.C.) has often been noted. The Exodus case laws, however, give greater prominence to the value of human life compared to property.

CHARACTERISTICS AND PRIMARY THEMES

Several major themes are evident in the book of Exodus. First, it tells how the Lord liberated the people of Israel from Egypt to begin to fulfill His covenant with their fathers. A second major element of the book is the covenant ratification at Sinai, which specified the terms of relationship between the holy God and His people. The third theme issues from the first two and is their consummation: the reestablishment of God’s dwelling with people. Each of these themes involves a triumph of divine grace: God’s mighty rescue of His people from slavery in Egypt, His thunderous self-revelation at Sinai, and His gracious condescension to dwell among His erring people in the tabernacle. The unfolding of these themes also reveals the Lord’s holiness and grace in His covenant obligations and in His willingness to forgive His disobedient servants.

Crucial to the narrative is Moses’s role as mediator between God and people. As God’s chosen servant, Moses is the mediator of judgment against Egypt and is the one through whom God delivers Israel. Through Moses God gives His revelation at Sinai. Moses also shepherds the people through the wilderness to the Promised Land. He pleads for the people, and he is the one through whom the Lord provides food and water. Moses’s role in the history of redemption prepares pointedly for Christ, the Mediator of the new covenant (Deut. 18:15). The revelation that Moses receives of God’s name “abounding in steadfast love and faithfulness” (34:6) justifies the building of the tabernacle, but that description of the Lord will be revealed more fully in the incarnate Christ, the greater servant of the Lord, who will tabernacle among His people (John 1:14, 17; Heb. 3:1–6).

God’s covenant obligations (the Ten Commandments as broad principals and the Book of the Covenant, containing case laws, moral imperatives and cultic regulations) reveal His holy nature and require holiness of the people among whom God will dwell. The instructions for building the tabernacle (chs. 25–31) and the report of how these were fulfilled (chs. 35–40) underline the importance of God coming to dwell among the Israelites. God’s presence in their midst distinguished them from every other nation.

THEOLOGY OF EXODUS

Underlying the deliverance of the Israelites from slavery in Egypt is the motif of God making Himself known. He comes not merely to rescue His people, but more importantly to reveal something of His glorious nature to them. From beginning to end, Exodus describes how God reveals Himself through both powerful supernatural events and spoken words. In Exodus God moves from being perceived as a distant deity to becoming a God who dwells in the midst of His people. The experience of the Israelites is contrasted with that of Pharaoh who refuses to know the Lord: “Who is the LORD, that I should obey His voice and let Israel go? I do not know the LORD and moreover, I will not let Israel go” (5:2).

Yet, while the Israelites were given every reason to believe in God because of all that they witnessed in Egypt and in the wilderness, even they were rebellious. Having covenanted to worship God exclusively, they soon committed apostasy by fashioning a golden calf. While they fully deserved to be punished, God displayed grace, revealing to Moses something of His remarkable nature: “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation” (34:6–7). God’s own description of Himself would form one of the central statements of His nature in the Old Testament.

Having displayed His awesome power in rescuing the Israelites from the king of Egypt and later destroying his army, the book of Exodus underlines the majesty of God in the description of the tabernacle that is constructed for His use. Manufactured from the finest of materials, including considerable quantities of gold, the tabernacle was meant to honor the King of Kings.

EXODUS IN THE LARGER STORY OF THE BIBLE

In addition to its description of the historical events by which Israel is delivered from slavery to become God’s people, Exodus also provides an important illustration of God’s saving work. The savior God redeems His chosen people from the powers of evil, judges those powers, and claims His people as His firstborn son, a holy nation of priests and kings among whom He dwells. At the heart of this process is the Passover, an event by which the firstborn male Israelites are ransomed from death and set apart as holy to belong to God. Not only is God the Savior of His people, but He then invites them to accept Him as their King through the covenant at Mount Sinai. The pattern of divine victory over enemies, followed by the establishment of the divine dwelling place, is repeated in Christ’s first and second advents (e.g., Eph. 2:14–22; Rev. 20:11–22:5).

CHRIST IN EXODUS

The sacrificial death of Jesus at the time of Passover provides the key to understanding how the book of Exodus prepares for the coming of Jesus Christ. God’s deliverance of the Israelites from oppressive slavery in Egypt anticipates a greater deliverance from slavery to sin that is accomplished through the death of Christ, the Lamb of God, our Passover sacrifice (John 1:29; 1 Cor. 5:7). As the “bread of life” (John 6:35, 48), Jesus is new manna from heaven. The sprinkled blood of animal sacrifice is now replaced by the blood of Christ (24:8; Matt. 26:27, 28; Heb. 12:24; 1 Pet. 1:2). His “exodus” at Jerusalem (Luke 9:31) accomplishes the salvation of the true people of God. God’s new covenant people are joined to Jesus Christ, in whom the Gentiles become the people of God, members of the commonwealth of Israel, and fellow citizens with the Old Testament saints (19:5, 6; Eph. 2:11–19). The full meaning of the description of Israel in Exodus may now therefore be applied to the churches of the Gentiles (1 Pet. 2:9, 10).

HISTORY OF INTERPRETATION

In the past two centuries the interpretation of Exodus has been significantly influenced by methodologies that have focused attention on the hypothetical literary sources that were used to compose the present text. While Moses may have used various written and oral sources in writing Exodus (e.g. “the Book of the Covenant” in Exodus 21–24), scholarly attempts to deconstruct these sources usually rely on unfounded presuppositions about how Israelite religion developed, or they depend on unsatisfactory criteria for distinguishing one source from another. As a result, the message of Exodus as a unified work has largely been ignored or replaced by ideas that fail to do justice to what Exodus says in its received form. Additionally, debate over the historicity of the exodus event has significantly impacted the way that many scholars approach the text (see Special Issues below). Also of significance is the prominent role of the exodus event and Moses as the deliverer in African and African-American Christianity.

SPECIAL ISSUES

The date and route of the exodus have been subjects of considerable debate. Biblical chronology dates the exodus event at 480 years before the reign of Solomon (1 Kin. 6:1). This would place the event at about 1447 B.C. This early date is consistent with Judg. 11:26, which declares that three hundred years had elapsed since Israel entered Canaan. The c. 1447 B.C. date is also supported by 12:40, 41, where 430 years is the duration of Israel’s stay in Egypt (itself a reference to Gen. 15:13). The Pharaoh of the exodus would then be Thutmoses III (1479–1425). Moses’s death would have occurred sometime later, in 1406. B.C.

Advocates of a much later date appeal to the name “Raamses” (or “Rameses” Gen. 47:11) as one of the store cities built with Israelite labor (1:11). Rameses II (1279–1213 B.C.) is taken to be the Pharaoh of the exodus, and the approximate date is 1270 B.C., with the death of Moses taking place around 1230 B.C. This was held to be more consistent with the archaeology of cities destroyed in Palestine and with the lack of earlier settlement in Transjordan (the region east of the Jordan River and the Dead Sea). However, more recent discoveries in Transjordan and a new evaluation of the destruction of Jericho have weakened the case for the late date.

The route of the exodus began at Raamses (or Rameses). Its exact location is the subject of considerable debate, though modern Qantir is the site most favored (Tell el-Dab’a). From there the Hebrews journeyed south to Succoth (13:20). Here, apparently unable to move on, the Hebrews turned northward (14:2). Three sites are mentioned, Baalzephon, Migdol, and Pi-hahiroth, all of which seem to have been located west of Lake Ballah. There were three possible routes of Israelite escape. The “way of the land of the Philistines” (13:17) connected Egypt with Canaan by the heavily fortified coastal route. A second route, the way of Shur, began near the Wadi Tumilat in the Delta area, crossed to Kadesh-barnea, and branched off to Canaan. The Egyptian boundary wall of Shur may have been a major obstacle to this route. In leading the people south to southern Sinai, the Lord not only brought them to the mountain He had designated to Moses, but distanced them from further contact with the Egyptians. The deliverance through the sea may have been through one of the bitter lakes north of the Gulf of Suez.

The Sinai peninsula is a triangle of land measuring approximately 150 miles (241 km) across at the top and 260 miles (420) along the sides. Two arms of the Red Sea, the Gulf of Suez and the Gulf of Aqaba, flank it. The Hebrews proceeded south along the west coast of the Sinai. The bitter waters of Marah (15:22–25) are possibly identified with Bir el-Mura or ‘Ayun Musa (“springs of Moses”). Elim with its many springs and trees has been tentatively identified as Wadi Gharandel, the encampment by the Red Sea (Num. 33:10). The wilderness of Sin lay along the western edge of the Sinai Plateau close to the Gulf of Suez. If the traditional location of Mount Sinai as Jebel Musa is correct, Israel would have then turned inland by a series of valleys to Jebel Musa, traveling through the desert of Rephidim, where they fought against the Amalekites (17:8–16). Rephidim was the last encampment in the wilderness of Sinai before the sacred mountain. Then they proceeded to Mount Sinai (ch. 19) where they were invited by God to enter into a special covenant relationship with Him, the result being that He graciously descended to dwell in their midst in the newly constructed and highly ornate tabernacle.

OUTLINE OF EXODUS

I. GOD DELIVERS HIS PEOPLE: THE EXODUS (1:1–15:21)

A. God in Faithfulness Remembers Israel (chs. 1; 2)

B. God Calls Moses to Deliver Israel (3:1–4:26)

C. Pharaoh Rejects God’s Demand (4:27–7:13)

D. God’s Signs and Wonders against Egypt (7:14–10:29)

E. God Delivers Israel from Egypt through the Passover (11:1–13:16)

F. God Saves Israel at the Red Sea (13:17–15:21)

II. GOD LEADS HIS PEOPLE: THE WILDERNESS TESTING (15:22–18:27)

A. Marah to Elim: God Brings Healing (15:22–27)

B. Wilderness of Sin: God Provides Manna (ch. 16)

C. Rephidim: God Provides Water (17:1–7)

D. Rephidim: God Provides Protection (17:8–16)

E. Mountain of God: God Provides Organization (ch. 18)

III. GOD AND ISRAEL ENTER INTO COVENANT (CHS. 19–24)

A. Preparations for the Covenant (ch. 19)

B. God Proclaims the Main Covenant Obligations (ch. 20)

C. God Gives through Moses Further Covenant Obligations (chs. 21–23)

D. Israel Ratifies the Covenant (ch. 24)

IV. GOD REVEALS THE PATTERN OF THE TABERNACLE AND ITS MINISTRY (CHS. 25–31)

A. The Tabernacle, Courts, and Furnishings (chs. 25–27)

B. Instructions for Priestly Ministry (chs. 28–30)

C. Artisans for the Tabernacle Construction (31:1–11)

D. Sign of the Covenant and the Tablets (31:12–18)

V. ISRAEL’S REBELLION, JUDGMENT, AND RESTORATION (CHS. 32–34)

A. Israel’s Idolatrous Worship (32:1–6)

B. Israel Judged for Idolatry (32:7–29)

C. God Threatens to Withdraw His Presence from Israel (32:30–34:9)

D. God Renews His Covenant (34:10–35)

VI. ISRAEL’S ARTISANS PREPARE THE TABERNACLE (CHS. 35–39)

A. Israel Admonished to Remember the Sabbath (35:1–3)

B. Freewill Offerings for the Tabernacle (35:4–29)

C. Craftsmen Called to Begin the Work (35:30–36:17)

D. The Curtains, Boards, and Veils are Made (36:8–38)

E. The Furnishings are Fashioned (37:1–38:8)

F. The Courtyard is Made (38:9–20)

G. Summary: Treasurer’s Report (38:21–31)

H. The Priestly Garments Are Sewn (39:1–31)

I. The Work Completed (39:32–43)

VII. ISRAEL’S ARTISANS ERECT THE TABERNACLE (CH. 40)

A. Instructions for the Tabernacle Erection (40:1–16)

B. Moses Supervises the Raising of the Tabernacle (40:17–33)

C. God’s Glory Fills the Tabernacle (40:34–38)

ISRAEL INCREASES GREATLY IN EGYPT

1  These are the names of the sons of Israel who came to Egypt with Jacob, each with his household: 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan and Naphtali, Gad and Asher. [5] All the descendants of Jacob were seventy persons; Joseph was already in Egypt. 6 Then Joseph died, and all his brothers and all that generation. [7] But the people of Israel were fruitful and increased greatly; they multiplied and grew exceedingly strong, so that the land was filled with them.

PHARAOH OPPRESSES ISRAEL

[8] Now there arose a new king over Egypt, who did not know Joseph. 9 And he said to his people, “Behold, the people of Israel are too many and too mighty for us. 10 Come, let us deal shrewdly with them, lest they multiply, and, if war breaks out, they join our enemies and fight against us and escape from the land.” [11] Therefore they set taskmasters over them to afflict them with heavy burdens. They built for Pharaoh store cities, Pithom and Raamses. 12 But the more they were oppressed, the more they multiplied and the more they spread abroad. And the Egyptians were in dread of the people of Israel. 13 So they ruthlessly made the people of Israel work as slaves [14] and made their lives bitter with hard service, in mortar and brick, and in all kinds of work in the field. In all their work they ruthlessly made them work as slaves.

[15] Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, [16] “When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him, but if it is a daughter, she shall live.” 17 But the midwives feared God and did not do as the king of Egypt commanded them, but let the male children live. 18 So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.” 20 So God dealt well with the midwives. And the people multiplied and grew very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews [1] you shall cast into the Nile, but you shall let every daughter live.”

THE BIRTH OF MOSES

2  Now a man from the house of Levi went and took as his wife a Levite woman. [2] The woman conceived and bore a son, and when she saw that he was a fine child, she hid him three months. [3] When she could hide him no longer, she took for him a basket made of bulrushes [1] and daubed it with bitumen and pitch. She put the child in it and placed it among the reeds by the river bank. 4 And his sister stood at a distance to know what would be done to him. [5] Now the daughter of Pharaoh came down to bathe at the river, while her young women walked beside the river. She saw the basket among the reeds and sent her servant woman, and she took it. 6 When she opened it, she saw the child, and behold, the baby was crying. She took pity on him and said, “This is one of the Hebrews’ children.” 7 Then his sister said to Pharaoh’s daughter, “Shall I go and call you a nurse from the Hebrew women to nurse the child for you?” 8 And Pharaoh’s daughter said to her, “Go.” So the girl went and called the child’s mother. 9 And Pharaoh’s daughter said to her, “Take this child away and nurse him for me, and I will give you your wages.” So the woman took the child and nursed him. [10] When the child grew older, she brought him to Pharaoh’s daughter, and he became her son. She named him Moses, “Because,” she said, “I drew him out of the water.” [2]

MOSES FLEES TO MIDIAN

[11] One day, when Moses had grown up, he went out to his people and looked on their burdens, and he saw an Egyptian beating a Hebrew, one of his people. [3] 12 He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand. [13] When he went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, “Why do you strike your companion?” 14 He answered, “Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?” Then Moses was afraid, and thought, “Surely the thing is known.” [15] When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. And he sat down by a well.

[16] Now the priest of Midian had seven daughters, and they came and drew water and filled the troughs to water their father’s flock. [17] The shepherds came and drove them away, but Moses stood up and saved them, and watered their flock. [18] When they came home to their father Reuel, he said, “How is it that you have come home so soon today?” 19 They said, “An Egyptian delivered us out of the hand of the shepherds and even drew water for us and watered the flock.” 20 He said to his daughters, “Then where is he? Why have you left the man? Call him, that he may eat bread.” 21 And Moses was content to dwell with the man, and he gave Moses his daughter Zipporah. [22] She gave birth to a son, and he called his name Gershom, for he said, “I have been a sojourner [4] in a foreign land.”

GOD HEARS ISRAEL’S GROANING

[23] During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. 24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 God saw the people of Israel—and God knew.

THE BURNING BUSH

3  Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God. [2] And the angel of the LORD appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed. [3] And Moses said, “I will turn aside to see this great sight, why the bush is not burned.” 4 When the LORD saw that he turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.” [5] Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.” [6] And he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God.

7 Then the LORD said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, [8] and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. 9 And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them. [10] Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.” [11] But Moses said to God, “Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?” [12] He said, “But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.”

[13] Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” [14] God said to Moses, “I AM WHO I AM.” [1] And he said, “Say this to the people of Israel, ‘I AM has sent me to you.’” [15] God also said to Moses, “Say this to the people of Israel, ‘The LORD, [2] the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and thus I am to be remembered throughout all generations. [16] Go and gather the elders of Israel together and say to them, ‘The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have observed you and what has been done to you in Egypt, [17] and I promise that I will bring you up out of the affliction of Egypt to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, a land flowing with milk and honey.”’ 18 And they will listen to your voice, and you and the elders of Israel shall go to the king of Egypt and say to him, ‘The LORD, the God of the Hebrews, has met with us; and now, please let us go a three days’ journey into the wilderness, that we may sacrifice to the LORD our God.’ 19 But I know that the king of Egypt will not let you go unless compelled by a mighty hand. [1] [20] So I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go. [21] And I will give this people favor in the sight of the Egyptians; and when you go, you shall not go empty, 22 but each woman shall ask of her neighbor, and any woman who lives in her house, for silver and gold jewelry, and for clothing. You shall put them on your sons and on your daughters. So you shall plunder the Egyptians.”

MOSES GIVEN POWERFUL SIGNS

4  Then Moses answered, “But behold, they will not believe me or listen to my voice, for they will say, ‘The LORD did not appear to you.’” [2] The LORD said to him, “What is that in your hand?” He said, “A staff.” 3 And he said, “Throw it on the ground.” So he threw it on the ground, and it became a serpent, and Moses ran from it. 4 But the LORD said to Moses, “Put out your hand and catch it by the tail”—so he put out his hand and caught it, and it became a staff in his hand— 5 “that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.” [6] Again, the LORD said to him, “Put your hand inside your cloak.” [2] And he put his hand inside his cloak, and when he took it out, behold, his hand was leprous [3] like snow. 7 Then God said, “Put your hand back inside your cloak.” So he put his hand back inside his cloak, and when he took it out, behold, it was restored like the rest of his flesh. 8 “If they will not believe you,” God said, “or listen to the first sign, they may believe the latter sign. [9] If they will not believe even these two signs or listen to your voice, you shall take some water from the Nile and pour it on the dry ground, and the water that you shall take from the Nile will become blood on the dry ground.”

[10] But Moses said to the LORD, “Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue.” 11 Then the LORD said to him, “Who has made man’s mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the LORD? 12 Now therefore go, and I will be with your mouth and teach you what you shall speak.” [13] But he said, “Oh, my Lord, please send someone else.” 14 Then the anger of the LORD was kindled against Moses and he said, “Is there not Aaron, your brother, the Levite? I know that he can speak well. Behold, he is coming out to meet you, and when he sees you, he will be glad in his heart. 15 You shall speak to him and put the words in his mouth, and I will be with your mouth and with his mouth and will teach you both what to do. 16 He shall speak for you to the people, and he shall be your mouth, and you shall be as God to him. [17] And take in your hand this staff, with which you shall do the signs.”

MOSES RETURNS TO EGYPT

18 Moses went back to Jethro his father-in-law and said to him, “Please let me go back to my brothers in Egypt to see whether they are still alive.” And Jethro said to Moses, “Go in peace.” [19] And the LORD said to Moses in Midian, “Go back to Egypt, for all the men who were seeking your life are dead.” [20] So Moses took his wife and his sons and had them ride on a donkey, and went back to the land of Egypt. And Moses took the staff of God in his hand.

[21] And the LORD said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the miracles that I have put in your power. But I will harden his heart, so that he will not let the people go. [22] Then you shall say to Pharaoh, ‘Thus says the LORD, Israel is my firstborn son, 23 and I say to you, “Let my son go that he may serve me.” If you refuse to let him go, behold, I will kill your firstborn son.’”

[24] At a lodging place on the way the LORD met him and sought to put him to death. [25] Then Zipporah took a flint and cut off her son’s foreskin and touched Moses’ [1] feet with it and said, “Surely you are a bridegroom of blood to me!” 26 So he let him alone. It was then that she said, “A bridegroom of blood,” because of the circumcision.

27 The LORD said to Aaron, “Go into the wilderness to meet Moses.” So he went and met him at the mountain of God and kissed him. 28 And Moses told Aaron all the words of the LORD with which he had sent him to speak, and all the signs that he had commanded him to do. 29 Then Moses and Aaron went and gathered together all the elders of the people of Israel. [30] Aaron spoke all the words that the LORD had spoken to Moses and did the signs in the sight of the people. [31] And the people believed; and when they heard that the LORD had visited the people of Israel and that he had seen their affliction, they bowed their heads and worshiped.

MAKING BRICKS WITHOUT STRAW

5  Afterward Moses and Aaron went and said to Pharaoh, “Thus says the LORD, the God of Israel, ‘Let my people go, that they may hold a feast to me in the wilderness.’” [2] But Pharaoh said, “Who is the LORD, that I should obey his voice and let Israel go? I do not know the LORD, and moreover, I will not let Israel go.” [3] Then they said, “The God of the Hebrews has met with us. Please let us go a three days’ journey into the wilderness that we may sacrifice to the LORD our God, lest he fall upon us with pestilence or with the sword.” 4 But the king of Egypt said to them, “Moses and Aaron, why do you take the people away from their work? Get back to your burdens.” [5] And Pharaoh said, “Behold, the people of the land are now many, [1] and you make them rest from their burdens!” 6 The same day Pharaoh commanded the taskmasters of the people and their foremen, [7] “You shall no longer give the people straw to make bricks, as in the past; let them go and gather straw for themselves. 8 But the number of bricks that they made in the past you shall impose on them, you shall by no means reduce it, for they are idle. Therefore they cry, ‘Let us go and offer sacrifice to our God.’ 9 Let heavier work be laid on the men that they may labor at it and pay no regard to lying words.”

[10] So the taskmasters and the foremen of the people went out and said to the people, “Thus says Pharaoh, ‘I will not give you straw. 11 Go and get your straw yourselves wherever you can find it, but your work will not be reduced in the least.’” 12 So the people were scattered throughout all the land of Egypt to gather stubble for straw. [13] The taskmasters were urgent, saying, “Complete your work, your daily task each day, as when there was straw.” 14 And the foremen of the people of Israel, whom Pharaoh’s taskmasters had set over them, were beaten and were asked, “Why have you not done all your task of making bricks today and yesterday, as in the past?”

[15] Then the foremen of the people of Israel came and cried to Pharaoh, “Why do you treat your servants like this? 16 No straw is given to your servants, yet they say to us, ‘Make bricks!’ And behold, your servants are beaten; but the fault is in your own people.” 17 But he said, “You are idle, you are idle; that is why you say, ‘Let us go and sacrifice to the LORD.’ 18 Go now and work. No straw will be given you, but you must still deliver the same number of bricks.” 19 The foremen of the people of Israel saw that they were in trouble when they said, “You shall by no means reduce your number of bricks, your daily task each day.” 20 They met Moses and Aaron, who were waiting for them, as they came out from Pharaoh; [21] and they said to them, “The LORD look on you and judge, because you have made us stink in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us.”

[22] Then Moses turned to the LORD and said, “O Lord, why have you done evil to this people? Why did you ever send me? 23 For since I came to Pharaoh to speak in your name, he has done evil to this people, and you have not delivered your people at all.”

GOD PROMISES DELIVERANCE

6  But the LORD said to Moses, “Now you shall see what I will do to Pharaoh; for with a strong hand he will send them out, and with a strong hand he will drive them out of his land.”

[2] God spoke to Moses and said to him, “I am the LORD. [3] I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, [2] but by my name the LORD I did not make myself known to them. [4] I also established my covenant with them to give them the land of Canaan, the land in which they lived as sojourners. [5] Moreover, I have heard the groaning of the people of Israel whom the Egyptians hold as slaves, and I have remembered my covenant. [6] Say therefore to the people of Israel, ‘I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment. [7] I will take you to be my people, and I will be your God, and you shall know that I am the LORD your God, who has brought you out from under the burdens of the Egyptians. 8 I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you for a possession. I am the LORD.’” [9] Moses spoke thus to the people of Israel, but they did not listen to Moses, because of their broken spirit and harsh slavery.

10 So the LORD said to Moses, 11 “Go in, tell Pharaoh king of Egypt to let the people of Israel go out of his land.” 12 But Moses said to the LORD, “Behold, the people of Israel have not listened to me. How then shall Pharaoh listen to me, for I am of uncircumcised lips?” 13 But the LORD spoke to Moses and Aaron and gave them a charge about the people of Israel and about Pharaoh king of Egypt: to bring the people of Israel out of the land of Egypt.

THE GENEALOGY OF MOSES AND AARON

[14] These are the heads of their fathers’ houses: the sons of Reuben, the firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi; these are the clans of Reuben. 15 The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman; these are the clans of Simeon. 16 These are the names of the sons of Levi according to their generations: Gershon, Kohath, and Merari, the years of the life of Levi being 137 years. 17 The sons of Gershon: Libni and Shimei, by their clans. 18 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel, the years of the life of Kohath being 133 years. 19 The sons of Merari: Mahli and Mushi. These are the clans of the Levites according to their generations. [20] Amram took as his wife Jochebed his father’s sister, and she bore him Aaron and Moses, the years of the life of Amram being 137 years. 21 The sons of Izhar: Korah, Nepheg, and Zichri. 22 The sons of Uzziel: Mishael, Elzaphan, and Sithri. [23] Aaron took as his wife Elisheba, the daughter of Amminadab and the sister of Nahshon, and she bore him Nadab, Abihu, Eleazar, and Ithamar. 24 The sons of Korah: Assir, Elkanah, and Abiasaph; these are the clans of the Korahites. [25] Eleazar, Aaron’s son, took as his wife one of the daughters of Putiel, and she bore him Phinehas. These are the heads of the fathers’ houses of the Levites by their clans.

26 These are the Aaron and Moses to whom the LORD said: “Bring out the people of Israel from the land of Egypt by their hosts.” 27 It was they who spoke to Pharaoh king of Egypt about bringing out the people of Israel from Egypt, this Moses and this Aaron.

[28] On the day when the LORD spoke to Moses in the land of Egypt, 29 the LORD said to Moses, “I am the LORD; tell Pharaoh king of Egypt all that I say to you.” 30 But Moses said to the LORD, “Behold, I am of uncircumcised lips. How will Pharaoh listen to me?”

MOSES AND AARON BEFORE PHARAOH

7  And the LORD said to Moses, “See, I have made you like God to Pharaoh, and your brother Aaron shall be your prophet. [2] You shall speak all that I command you, and your brother Aaron shall tell Pharaoh to let the people of Israel go out of his land. [3] But I will harden Pharaoh’s heart, and though I multiply my signs and wonders in the land of Egypt, 4 Pharaoh will not listen to you. Then I will lay my hand on Egypt and bring my hosts, my people the children of Israel, out of the land of Egypt by great acts of judgment. [5] The Egyptians shall know that I am the LORD, when I stretch out my hand against Egypt and bring out the people of Israel from among them.” 6 Moses and Aaron did so; they did just as the LORD commanded them. 7 Now Moses was eighty years old, and Aaron eighty-three years old, when they spoke to Pharaoh.

8 Then the LORD said to Moses and Aaron, [9] “When Pharaoh says to you, ‘Prove yourselves by working a miracle,’ then you shall say to Aaron, ‘Take your staff and cast it down before Pharaoh, that it may become a serpent.’” 10 So Moses and Aaron went to Pharaoh and did just as the LORD commanded. Aaron cast down his staff before Pharaoh and his servants, and it became a serpent. [11] Then Pharaoh summoned the wise men and the sorcerers, and they, the magicians of Egypt, also did the same by their secret arts. 12 For each man cast down his staff, and they became serpents. But Aaron’s staff swallowed up their staffs. [13] Still Pharaoh’s heart was hardened, and he would not listen to them, as the LORD had said.

THE FIRST PLAGUE: WATER TURNED TO BLOOD

[14] Then the LORD said to Moses, “Pharaoh’s heart is hardened; he refuses to let the people go. 15 Go to Pharaoh in the morning, as he is going out to the water. Stand on the bank of the Nile to meet him, and take in your hand the staff that turned into a serpent. 16 And you shall say to him, ‘The LORD, the God of the Hebrews, sent me to you, saying, “Let my people go, that they may serve me in the wilderness.” But so far, you have not obeyed. [17] Thus says the LORD, “By this you shall know that I am the LORD: behold, with the staff that is in my hand I will strike the water that is in the Nile, and it shall turn into blood. 18 The fish in the Nile shall die, and the Nile will stink, and the Egyptians will grow weary of drinking water from the Nile.”’ ” [19] And the LORD said to Moses, “Say to Aaron, ‘Take your staff and stretch out your hand over the waters of Egypt, over their rivers, their canals, and their ponds, and all their pools of water, so that they may become blood, and there shall be blood throughout all the land of Egypt, even in vessels of wood and in vessels of stone.’”

20 Moses and Aaron did as the LORD commanded. In the sight of Pharaoh and in the sight of his servants he lifted up the staff and struck the water in the Nile, and all the water in the Nile turned into blood. 21 And the fish in the Nile died, and the Nile stank, so that the Egyptians could not drink water from the Nile. There was blood throughout all the land of Egypt. [22] But the magicians of Egypt did the same by their secret arts. So Pharaoh’s heart remained hardened, and he would not listen to them, as the LORD had said. 23 Pharaoh turned and went into his house, and he did not take even this to heart. 24 And all the Egyptians dug along the Nile for water to drink, for they could not drink the water of the Nile.

25 Seven full days passed after the LORD had struck the Nile.

THE SECOND PLAGUE: FROGS

8 [1] Then the LORD said to Moses, “Go in to Pharaoh and say to him, ‘Thus says the LORD,“Let my people go, that they may serve me. 2 But if you refuse to let them go, behold, I will plague all your country with frogs. [3] The Nile shall swarm with frogs that shall come up into your house and into your bedroom and on your bed and into the houses of your servants and your people, [2] and into your ovens and your kneading bowls. 4 The frogs shall come up on you and on your people and on all your servants.”’ ” 5 [3] And the LORD said to Moses, “Say to Aaron, ‘Stretch out your hand with your staff over the rivers, over the canals and over the pools, and make frogs come up on the land of Egypt!’” 6 So Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt. [7] But the magicians did the same by their secret arts and made frogs come up on the land of Egypt.

[8] Then Pharaoh called Moses and Aaron and said, “Plead with the LORD to take away the frogs from me and from my people, and I will let the people go to sacrifice to the LORD.” 9 Moses said to Pharaoh, “Be pleased to command me when I am to plead for you and for your servants and for your people, that the frogs be cut off from you and your houses and be left only in the Nile.” 10 And he said, “Tomorrow.” Moses said, “Be it as you say, so that you may know that there is no one like the LORD our God. 11 The frogs shall go away from you and your houses and your servants and your people. They shall be left only in the Nile.” 12 So Moses and Aaron went out from Pharaoh, and Moses cried to the LORD about the frogs, as he had agreed with Pharaoh. [4] 13 And the LORD did according to the word of Moses. The frogs died out in the houses, the courtyards, and the fields. 14 And they gathered them together in heaps, and the land stank. 15 But when Pharaoh saw that there was a respite, he hardened his heart and would not listen to them, as the LORD had said.

THE THIRD PLAGUE: GNATS

[16] Then the LORD said to Moses, “Say to Aaron, ‘Stretch out your staff and strike the dust of the earth, so that it may become gnats in all the land of Egypt.’” 17 And they did so. Aaron stretched out his hand with his staff and struck the dust of the earth, and there were gnats on man and beast. All the dust of the earth became gnats in all the land of Egypt. 18 The magicians tried by their secret arts to produce gnats, but they could not. So there were gnats on man and beast. [19] Then the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hardened, and he would not listen to them, as the LORD had said.

THE FOURTH PLAGUE: FLIES

[20] Then the LORD said to Moses, “Rise up early in the morning and present yourself to Pharaoh, as he goes out to the water, and say to him, ‘Thus says the LORD, “Let my people go, that they may serve me. 21 Or else, if you will not let my people go, behold, I will send swarms of flies on you and your servants and your people, and into your houses. And the houses of the Egyptians shall be filled with swarms of flies, and also the ground on which they stand. 22 But on that day I will set apart the land of Goshen, where my people dwell, so that no swarms of flies shall be there, that you may know that I am the LORD in the midst of the earth. [1] [23] Thus I will put a division [2] between my people and your people. Tomorrow this sign shall happen.”’ ” 24 And the LORD did so. There came great swarms of flies into the house of Pharaoh and into his servants’ houses. Throughout all the land of Egypt the land was ruined by the swarms of flies.

[25] Then Pharaoh called Moses and Aaron and said, “Go, sacrifice to your God within the land.” [26] But Moses said, “It would not be right to do so, for the offerings we shall sacrifice to the LORD our God are an abomination to the Egyptians. If we sacrifice offerings abominable to the Egyptians before their eyes, will they not stone us? 27 We must go three days’ journey into the wilderness and sacrifice to the LORD our God as he tells us.” 28 So Pharaoh said, “I will let you go to sacrifice to the LORD your God in the wilderness; only you must not go very far away. Plead for me.” 29 Then Moses said, “Behold, I am going out from you and I will plead with the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, tomorrow. Only let not Pharaoh cheat again by not letting the people go to sacrifice to the LORD.” 30 So Moses went out from Pharaoh and prayed to the LORD. 31 And the LORD did as Moses asked, and removed the swarms of flies from Pharaoh, from his servants, and from his people; not one remained. 32 But Pharaoh hardened his heart this time also, and did not let the people go.

THE FIFTH PLAGUE: EGYPTIAN LIVESTOCK DIE

9  Then the LORD said to Moses, “Go in to Pharaoh and say to him, ‘Thus says the LORD, the God of the Hebrews, “Let my people go, that they may serve me. 2 For if you refuse to let them go and still hold them, [3] behold, the hand of the LORD will fall with a very severe plague upon your livestock that are in the field, the horses, the donkeys, the camels, the herds, and the flocks. 4 But the LORD will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing of all that belongs to the people of Israel shall die.”’ ” [5] And the LORD set a time, saying, “Tomorrow the LORD will do this thing in the land.” [6] And the next day the LORD did this thing. All the livestock of the Egyptians died, but not one of the livestock of the people of Israel died. [7] And Pharaoh sent, and behold, not one of the livestock of Israel was dead. But the heart of Pharaoh was hardened, and he did not let the people go.

THE SIXTH PLAGUE: BOILS

[8] And the LORD said to Moses and Aaron, “Take handfuls of soot from the kiln, and let Moses throw them in the air in the sight of Pharaoh. 9 It shall become fine dust over all the land of Egypt, and become boils breaking out in sores on man and beast throughout all the land of Egypt.” 10 So they took soot from the kiln and stood before Pharaoh. And Moses threw it in the air, and it became boils breaking out in sores on man and beast. [11] And the magicians could not stand before Moses because of the boils, for the boils came upon the magicians and upon all the Egyptians. 12 But the LORD hardened the heart of Pharaoh, and he did not listen to them, as the LORD had spoken to Moses.

THE SEVENTH PLAGUE: HAIL

13 Then the LORD said to Moses, “Rise up early in the morning and present yourself before Pharaoh and say to him, ‘Thus says the LORD, the God of the Hebrews, “Let my people go, that they may serve me. [14] For this time I will send all my plagues on you yourself, [1] and on your servants and your people, so that you may know that there is none like me in all the earth. [15] For by now I could have put out my hand and struck you and your people with pestilence, and you would have been cut off from the earth. [16] But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth. 17 You are still exalting yourself against my people and will not let them go. 18 Behold, about this time tomorrow I will cause very heavy hail to fall, such as never has been in Egypt from the day it was founded until now. 19 Now therefore send, get your livestock and all that you have in the field into safe shelter, for every man and beast that is in the field and is not brought home will die when the hail falls on them.”’” [20] Then whoever feared the word of the LORD among the servants of Pharaoh hurried his slaves and his livestock into the houses, [21] but whoever did not pay attention to the word of the LORD left his slaves and his livestock in the field.

22 Then the LORD said to Moses, “Stretch out your hand toward heaven, so that there may be hail in all the land of Egypt, on man and beast and every plant of the field, in the land of Egypt.” 23 Then Moses stretched out his staff toward heaven, and the LORD sent thunder and hail, and fire ran down to the earth. And the LORD rained hail upon the land of Egypt. 24 There was hail and fire flashing continually in the midst of the hail, very heavy hail, such as had never been in all the land of Egypt since it became a nation. [25] The hail struck down everything that was in the field in all the land of Egypt, both man and beast. And the hail struck down every plant of the field and broke every tree of the field. 26 Only in the land of Goshen, where the people of Israel were, was there no hail.

[27] Then Pharaoh sent and called Moses and Aaron and said to them, “This time I have sinned; the LORD is in the right, and I and my people are in the wrong. 28 Plead with the LORD, for there has been enough of God’s thunder and hail. I will let you go, and you shall stay no longer.” 29 Moses said to him, “As soon as I have gone out of the city, I will stretch out my hands to the LORD. The thunder will cease, and there will be no more hail, so that you may know that the earth is the LORD’s. 30 But as for you and your servants, I know that you do not yet fear the LORD God.” [31] (The flax and the barley were struck down, for the barley was in the ear and the flax was in bud. [32] But the wheat and the emmer [1] were not struck down, for they are late in coming up.) 33 So Moses went out of the city from Pharaoh and stretched out his hands to the LORD, and the thunder and the hail ceased, and the rain no longer poured upon the earth. 34 But when Pharaoh saw that the rain and the hail and the thunder had ceased, he sinned yet again and hardened his heart, he and his servants. 35 So the heart of Pharaoh was hardened, and he did not let the people of Israel go, just as the LORD had spoken through Moses.

THE EIGHTH PLAGUE: LOCUSTS

10  Then the LORD said to Moses, “Go in to Pharaoh, for I have hardened his heart and the heart of his servants, that I may show these signs of mine among them, [2] and that you may tell in the hearing of your son and of your grandson how I have dealt harshly with the Egyptians and what signs I have done among them, that you may know that I am the LORD.”

3 So Moses and Aaron went in to Pharaoh and said to him, “Thus says the LORD, the God of the Hebrews, ‘How long will you refuse to humble yourself before me? Let my people go, that they may serve me. 4 For if you refuse to let my people go, behold, tomorrow I will bring locusts into your country, 5 and they shall cover the face of the land, so that no one can see the land. And they shall eat what is left to you after the hail, and they shall eat every tree of yours that grows in the field, 6 and they shall fill your houses and the houses of all your servants and of all the Egyptians, as neither your fathers nor your grandfathers have seen, from the day they came on earth to this day.’” Then he turned and went out from Pharaoh.

7 Then Pharaoh’s servants said to him, “How long shall this man be a snare to us? Let the men go, that they may serve the LORD their God. Do you not yet understand that Egypt is ruined?” 8 So Moses and Aaron were brought back to Pharaoh. And he said to them, “Go, serve the LORD your God. But which ones are to go?” [9] Moses said, “We will go with our young and our old. We will go with our sons and daughters and with our flocks and herds, for we must hold a feast to the LORD.” 10 But he said to them, “The LORD be with you, if ever I let you and your little ones go! Look, you have some evil purpose in mind. [2] [11] No! Go, the men among you, and serve the LORD, for that is what you are asking.” And they were driven out from Pharaoh’s presence.

[12] Then the LORD said to Moses, “Stretch out your hand over the land of Egypt for the locusts, so that they may come upon the land of Egypt and eat every plant in the land, all that the hail has left.” 13 So Moses stretched out his staff over the land of Egypt, and the LORD brought an east wind upon the land all that day and all that night. When it was morning, the east wind had brought the locusts. 14 The locusts came up over all the land of Egypt and settled on the whole country of Egypt, such a dense swarm of locusts as had never been before, nor ever will be again. 15 They covered the face of the whole land, so that the land was darkened, and they ate all the plants in the land and all the fruit of the trees that the hail had left. Not a green thing remained, neither tree nor plant of the field, through all the land of Egypt. [16] Then Pharaoh hastily called Moses and Aaron and said, “I have sinned against the LORD your God, and against you. 17 Now therefore, forgive my sin, please, only this once, and plead with the LORD your God only to remove this death from me.” 18 So he went out from Pharaoh and pleaded with the LORD. 19 And the LORD turned the wind into a very strong west wind, which lifted the locusts and drove them into the Red Sea. Not a single locust was left in all the country of Egypt. 20 But the LORD hardened Pharaoh’s heart, and he did not let the people of Israel go.

THE NINTH PLAGUE: DARKNESS

21 Then the LORD said to Moses, “Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, a darkness to be felt.” [22] So Moses stretched out his hand toward heaven, and there was pitch darkness in all the land of Egypt three days. 23 They did not see one another, nor did anyone rise from his place for three days, but all the people of Israel had light where they lived. 24 Then Pharaoh called Moses and said, “Go, serve the LORD; your little ones also may go with you; only let your flocks and your herds remain behind.” 25 But Moses said, “You must also let us have sacrifices and burnt offerings, that we may sacrifice to the LORD our God. 26 Our livestock also must go with us; not a hoof shall be left behind, for we must take of them to serve the LORD our God, and we do not know with what we must serve the LORD until we arrive there.” 27 But the LORD hardened Pharaoh’s heart, and he would not let them go. 28 Then Pharaoh said to him, “Get away from me; take care never to see my face again, for on the day you see my face you shall die.” 29 Moses said, “As you say! I will not see your face again.”

A FINAL PLAGUE THREATENED

11  The LORD said to Moses, “Yet one plague more I will bring upon Pharaoh and upon Egypt. Afterward he will let you go from here. When he lets you go, he will drive you away completely. 2 Speak now in the hearing of the people, that they ask, every man of his neighbor and every woman of her neighbor, for silver and gold jewelry.” [3] And the LORD gave the people favor in the sight of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants and in the sight of the people.

4 So Moses said, “Thus says the LORD: ‘About midnight I will go out in the midst of Egypt, [5] and every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the slave girl who is behind the handmill, and all the firstborn of the cattle. 6 There shall be a great cry throughout all the land of Egypt, such as there has never been, nor ever will be again. 7 But not a dog shall growl against any of the people of Israel, either man or beast, that you may know that the LORD makes a distinction between Egypt and Israel.’ 8 And all these your servants shall come down to me and bow down to me, saying, ‘Get out, you and all the people who follow you.’ And after that I will go out.” And he went out from Pharaoh in hot anger. 9 Then the LORD said to Moses, “Pharaoh will not listen to you, that my wonders may be multiplied in the land of Egypt.”

10 Moses and Aaron did all these wonders before Pharaoh, and the LORD hardened Pharaoh’s heart, and he did not let the people of Israel go out of his land.

THE PASSOVER

12  The LORD said to Moses and Aaron in the land of Egypt, [2] “This month shall be for you the beginning of months. It shall be the first month of the year for you. 3 Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers’ houses, a lamb for a household. 4 And if the household is too small for a lamb, then he and his nearest neighbor shall take according to the number of persons; according to what each can eat you shall make your count for the lamb. [5] Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, [6] and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight. [1]

[7] “Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. [8] They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it. [9] Do not eat any of it raw or boiled in water, but roasted, its head with its legs and its inner parts. 10 And you shall let none of it remain until the morning; anything that remains until the morning you shall burn. [11] In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD’s Passover. [12] For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the LORD. 13 The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt.

14 “This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as a statute forever, you shall keep it as a feast. [15] Seven days you shall eat unleavened bread. On the first day you shall remove leaven out of your houses, for if anyone eats what is leavened, from the first day until the seventh day, that person shall be cut off from Israel. 16 On the first day you shall hold a holy assembly, and on the seventh day a holy assembly. No work shall be done on those days. But what everyone needs to eat, that alone may be prepared by you. 17 And you shall observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt. Therefore you shall observe this day, throughout your generations, as a statute forever. 18 In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening. [19] For seven days no leaven is to be found in your houses. If anyone eats what is leavened, that person will be cut off from the congregation of Israel, whether he is a sojourner or a native of the land. 20 You shall eat nothing leavened; in all your dwelling places you shall eat unleavened bread.”

21 Then Moses called all the elders of Israel and said to them, “Go and select lambs for yourselves according to your clans, and kill the Passover lamb. [22] Take a bunch of hyssop and dip it in the blood that is in the basin, and touch the lintel and the two doorposts with the blood that is in the basin. None of you shall go out of the door of his house until the morning. [23] For the LORD will pass through to strike the Egyptians, and when he sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to enter your houses to strike you. [24] You shall observe this rite as a statute for you and for your sons forever. 25 And when you come to the land that the LORD will give you, as he has promised, you shall keep this service. [26] And when your children say to you, ‘What do you mean by this service?’ 27 you shall say, ‘It is the sacrifice of the LORD’s Passover, for he passed over the houses of the people of Israel in Egypt, when he struck the Egyptians but spared our houses.’” And the people bowed their heads and worshiped.

28 Then the people of Israel went and did so; as the LORD had commanded Moses and Aaron, so they did.

THE TENTH PLAGUE: DEATH OF THE FIRSTBORN

29 At midnight the LORD struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock. 30 And Pharaoh rose up in the night, he and all his servants and all the Egyptians. And there was a great cry in Egypt, for there was not a house where someone was not dead. [31] Then he summoned Moses and Aaron by night and said, “Up, go out from among my people, both you and the people of Israel; and go, serve the LORD, as you have said. [32] Take your flocks and your herds, as you have said, and be gone, and bless me also!”

THE EXODUS

33 The Egyptians were urgent with the people to send them out of the land in haste. For they said, “We shall all be dead.” 34 So the people took their dough before it was leavened, their kneading bowls being bound up in their cloaks on their shoulders. 35 The people of Israel had also done as Moses told them, for they had asked the Egyptians for silver and gold jewelry and for clothing. [36] And the LORD had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thus they plundered the Egyptians.

[37] And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children. [38] A mixed multitude also went up with them, and very much livestock, both flocks and herds. 39 And they baked unleavened cakes of the dough that they had brought out of Egypt, for it was not leavened, because they were thrust out of Egypt and could not wait, nor had they prepared any provisions for themselves.

[40] The time that the people of Israel lived in Egypt was 430 years. [41] At the end of 430 years, on that very day, all the hosts of the LORD went out from the land of Egypt. 42 It was a night of watching by the LORD, to bring them out of the land of Egypt; so this same night is a night of watching kept to the LORD by all the people of Israel throughout their generations.

INSTITUTION OF THE PASSOVER

[43] And the LORD said to Moses and Aaron, “This is the statute of the Passover: no foreigner shall eat of it, 44 but every slave [1] that is bought for money may eat of it after you have circumcised him. 45 No foreigner or hired worker may eat of it. [46] It shall be eaten in one house; you shall not take any of the flesh outside the house, and you shall not break any of its bones. 47 All the congregation of Israel shall keep it. 48 If a stranger shall sojourn with you and would keep the Passover to the LORD, let all his males be circumcised. Then he may come near and keep it; he shall be as a native of the land. But no uncircumcised person shall eat of it. 49 There shall be one law for the native and for the stranger who sojourns among you.”

50 All the people of Israel did just as the LORD commanded Moses and Aaron. 51 And on that very day the LORD brought the people of Israel out of the land of Egypt by their hosts.

CONSECRATION OF THE FIRSTBORN

13  The LORD said to Moses, [2] “Consecrate to me all the firstborn. Whatever is the first to open the womb among the people of Israel, both of man and of beast, is mine.”

THE FEAST OF UNLEAVENED BREAD

3 Then Moses said to the people, “Remember this day in which you came out from Egypt, out of the house of slavery, for by a strong hand the LORD brought you out from this place. No leavened bread shall be eaten. 4 Today, in the month of Abib, you are going out. 5 And when the LORD brings you into the land of the Canaanites, the Hittites, the Amorites, the Hivites, and the Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, you shall keep this service in this month. 6 Seven days you shall eat unleavened bread, and on the seventh day there shall be a feast to the LORD. 7 Unleavened bread shall be eaten for seven days; no leavened bread shall be seen with you, and no leaven shall be seen with you in all your territory. [8] You shall tell your son on that day, ‘It is because of what the LORD did for me when I came out of Egypt.’ [9] And it shall be to you as a sign on your hand and as a memorial between your eyes, that the law of the LORD may be in your mouth. For with a strong hand the LORD has brought you out of Egypt. 10 You shall therefore keep this statute at its appointed time from year to year.

11 “When the LORD brings you into the land of the Canaanites, as he swore to you and your fathers, and shall give it to you, [12] you shall set apart to the LORD all that first opens the womb. All the firstborn of your animals that are males shall be the LORD’s. [13] Every firstborn of a donkey you shall redeem with a lamb, or if you will not redeem it you shall break its neck. Every firstborn of man among your sons you shall redeem. [14] And when in time to come your son asks you, ‘What does this mean?’ you shall say to him, ‘By a strong hand the LORD brought us out of Egypt, from the house of slavery. [15] For when Pharaoh stubbornly refused to let us go, the LORD killed all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of animals. Therefore I sacrifice to the LORD all the males that first open the womb, but all the firstborn of my sons I redeem.’ 16 It shall be as a mark on your hand or frontlets between your eyes, for by a strong hand the LORD brought us out of Egypt.”

PILLARS OF CLOUD AND FIRE

[17] When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that was near. For God said, “Lest the people change their minds when they see war and return to Egypt.” [18] But God led the people around by the way of the wilderness toward the Red Sea. And the people of Israel went up out of the land of Egypt equipped for battle. [19] Moses took the bones of Joseph with him, for Joseph [1] had made the sons of Israel solemnly swear, saying, “God will surely visit you, and you shall carry up my bones with you from here.” [20] And they moved on from Succoth and encamped at Etham, on the edge of the wilderness. [21] And the LORD went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light, that they might travel by day and by night. 22 The pillar of cloud by day and the pillar of fire by night did not depart from before the people.

CROSSING THE RED SEA

14  Then the LORD said to Moses, [2] “Tell the people of Israel to turn back and encamp in front of Pi-hahiroth, between Migdol and the sea, in front of Baal-zephon; you shall encamp facing it, by the sea. 3 For Pharaoh will say of the people of Israel, ‘They are wandering in the land; the wilderness has shut them in.’ 4 And I will harden Pharaoh’s heart, and he will pursue them, and I will get glory over Pharaoh and all his host, and the Egyptians shall know that I am the LORD.” And they did so.

5 When the king of Egypt was told that the people had fled, the mind of Pharaoh and his servants was changed toward the people, and they said, “What is this we have done, that we have let Israel go from serving us?” [6] So he made ready his chariot and took his army with him, 7 and took six hundred chosen chariots and all the other chariots of Egypt with officers over all of them. 8 And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued the people of Israel while the people of Israel were going out defiantly. 9 The Egyptians pursued them, all Pharaoh’s horses and chariots and his horsemen and his army, and overtook them encamped at the sea, by Pi-hahiroth, in front of Baal-zephon.

10 When Pharaoh drew near, the people of Israel lifted up their eyes, and behold, the Egyptians were marching after them, and they feared greatly. And the people of Israel cried out to the LORD. [11] They said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us in bringing us out of Egypt? 12 Is not this what we said to you in Egypt: ‘Leave us alone that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness.” [13] And Moses said to the people, “Fear not, stand firm, and see the salvation of the LORD, which he will work for you today. For the Egyptians whom you see today, you shall never see again. [14] The LORD will fight for you, and you have only to be silent.”

[15] The LORD said to Moses, “Why do you cry to me? Tell the people of Israel to go forward. [16] Lift up your staff, and stretch out your hand over the sea and divide it, that the people of Israel may go through the sea on dry ground. 17 And I will harden the hearts of the Egyptians so that they shall go in after them, and I will get glory over Pharaoh and all his host, his chariots, and his horsemen. 18 And the Egyptians shall know that I am the LORD, when I have gotten glory over Pharaoh, his chariots, and his horsemen.”

[19] Then the angel of God who was going before the host of Israel moved and went behind them, and the pillar of cloud moved from before them and stood behind them, 20 coming between the host of Egypt and the host of Israel. And there was the cloud and the darkness. And it lit up the night [1] without one coming near the other all night.

[21] Then Moses stretched out his hand over the sea, and the LORD drove the sea back by a strong east wind all night and made the sea dry land, and the waters were divided. 22 And the people of Israel went into the midst of the sea on dry ground, the waters being a wall to them on their right hand and on their left. 23 The Egyptians pursued and went in after them into the midst of the sea, all Pharaoh’s horses, his chariots, and his horsemen. [24] And in the morning watch the LORD in the pillar of fire and of cloud looked down on the Egyptian forces and threw the Egyptian forces into a panic, [25] clogging [1] their chariot wheels so that they drove heavily. And the Egyptians said, “Let us flee from before Israel, for the LORD fights for them against the Egyptians.”

26 Then the LORD said to Moses, “Stretch out your hand over the sea, that the water may come back upon the Egyptians, upon their chariots, and upon their horsemen.” [27] So Moses stretched out his hand over the sea, and the sea returned to its normal course when the morning appeared. And as the Egyptians fled into it, the LORD threw [2] the Egyptians into the midst of the sea. 28 The waters returned and covered the chariots and the horsemen; of all the host of Pharaoh that had followed them into the sea, not one of them remained. 29 But the people of Israel walked on dry ground through the sea, the waters being a wall to them on their right hand and on their left.

[30] Thus the LORD saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. [31] Israel saw the great power that the LORD used against the Egyptians, so the people feared the LORD, and they believed in the LORD and in his servant Moses.

THE SONG OF MOSES

15  Then Moses and the people of Israel sang this song to the LORD, saying,

“I will sing to the LORD, for he has triumphed gloriously;

the horse and his rider [3] he has thrown into the sea.

2 The LORD is my strength and my song,

and he has become my salvation;

this is my God, and I will praise him,

my father’s God, and I will exalt him.

[3] The LORD is a man of war;

the LORD is his name.

4“Pharaoh’s chariots and his host he cast into the sea,

and his chosen officers were sunk in the Red Sea.

5 The floods covered them;

they went down into the depths like a stone.

[6] Your right hand, O LORD, glorious in power,

your right hand, O LORD, shatters the enemy.

7 In the greatness of your majesty you overthrow your adversaries;

you send out your fury; it consumes them like stubble.

[8] At the blast of your nostrils the waters piled up;

the floods stood up in a heap;

the deeps congealed in the heart of the sea.

[9] The enemy said, ‘I will pursue, I will overtake,

I will divide the spoil, my desire shall have its fill of them.

I will draw my sword; my hand shall destroy them.’

10 You blew with your wind; the sea covered them;

they sank like lead in the mighty waters.

[11]“Who is like you, O LORD, among the gods?

Who is like you, majestic in holiness,

awesome in glorious deeds, doing wonders?

[12] You stretched out your right hand;

the earth swallowed them.

[13] “You have led in your steadfast love the people whom you have redeemed;

you have guided them by your strength to your holy abode.

[14] The peoples have heard; they tremble;

pangs have seized the inhabitants of Philistia.

15 Now are the chiefs of Edom dismayed;

trembling seizes the leaders of Moab;

all the inhabitants of Canaan have melted away.

16 Terror and dread fall upon them;

because of the greatness of your arm, they are still as a stone,

till your people, O LORD, pass by,

till the people pass by whom you have purchased.

[17] You will bring them in and plant them on your own mountain,

the place, O LORD, which you have made for your abode,

the sanctuary, O Lord, which your hands have established.

[18] The LORD will reign forever and ever.”

19 For when the horses of Pharaoh with his chariots and his horsemen went into the sea, the LORD brought back the waters of the sea upon them, but the people of Israel walked on dry ground in the midst of the sea. 20 Then Miriam the prophetess, the sister of Aaron, took a tambourine in her hand, and all the women went out after her with tambourines and dancing. 21 And Miriam sang to them:

“Sing to the LORD, for he has triumphed gloriously;

the horse and his rider he has thrown into the sea.”

BITTER WATER MADE SWEET

[22] Then Moses made Israel set out from the Red Sea, and they went into the wilderness of Shur. They went three days in the wilderness and found no water. [23] When they came to Marah, they could not drink the water of Marah because it was bitter; therefore it was named Marah. [1] [24] And the people grumbled against Moses, saying, “What shall we drink?” [25] And he cried to the LORD, and the LORD showed him a log, [2] and he threw it into the water, and the water became sweet.

There the LORD [3] made for them a statute and a rule, and there he tested them, [26] saying, “If you will diligently listen to the voice of the LORD your God, and do that which is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on you that I put on the Egyptians, for I am the LORD, your healer.”

[27] Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they encamped there by the water.

BREAD FROM HEAVEN

16  They set out from Elim, and all the congregation of the people of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after they had departed from the land of Egypt. 2 And the whole congregation of the people of Israel grumbled against Moses and Aaron in the wilderness, 3 and the people of Israel said to them, “Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger.”

[4] Then the LORD said to Moses, “Behold, I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not. 5 On the sixth day, when they prepare what they bring in, it will be twice as much as they gather daily.” 6 So Moses and Aaron said to all the people of Israel, “At evening you shall know that it was the LORD who brought you out of the land of Egypt, [7] and in the morning you shall see the glory of the LORD, because he has heard your grumbling against the LORD. For what are we, that you grumble against us?” 8 And Moses said, “When the LORD gives you in the evening meat to eat and in the morning bread to the full, because the LORD has heard your grumbling that you grumble against him—what are we? Your grumbling is not against us but against the LORD.”

9 Then Moses said to Aaron, “Say to the whole congregation of the people of Israel, ‘Come near before the LORD, for he has heard your grumbling.’” 10 And as soon as Aaron spoke to the whole congregation of the people of Israel, they looked toward the wilderness, and behold, the glory of the LORD appeared in the cloud. 11 And the LORD said to Moses, 12 “I have heard the grumbling of the people of Israel. Say to them, ‘At twilight you shall eat meat, and in the morning you shall be filled with bread. Then you shall know that I am the LORD your God.’”

[13] In the evening quail came up and covered the camp, and in the morning dew lay around the camp. 14 And when the dew had gone up, there was on the face of the wilderness a fine, flake-like thing, fine as frost on the ground. 15 When the people of Israel saw it, they said to one another, “What is it?” [1] For they did not know what it was. And Moses said to them, “It is the bread that the LORD has given you to eat. 16 This is what the LORD has commanded: ‘Gather of it, each one of you, as much as he can eat. You shall each take an omer, [2] according to the number of the persons that each of you has in his tent.’” 17 And the people of Israel did so. They gathered, some more, some less. 18 But when they measured it with an omer, whoever gathered much had nothing left over, and whoever gathered little had no lack. Each of them gathered as much as he could eat. 19 And Moses said to them, “Let no one leave any of it over till the morning.” 20 But they did not listen to Moses. Some left part of it till the morning, and it bred worms and stank. And Moses was angry with them. 21 Morning by morning they gathered it, each as much as he could eat; but when the sun grew hot, it melted.

22 On the sixth day they gathered twice as much bread, two omers each. And when all the leaders of the congregation came and told Moses, [23] he said to them, “This is what the LORD has commanded: ‘Tomorrow is a day of solemn rest, a holy Sabbath to the LORD; bake what you will bake and boil what you will boil, and all that is left over lay aside to be kept till the morning.’” 24 So they laid it aside till the morning, as Moses commanded them, and it did not stink, and there were no worms in it. 25 Moses said, “Eat it today, for today is a Sabbath to the LORD; today you will not find it in the field. 26 Six days you shall gather it, but on the seventh day, which is a Sabbath, there will be none.”

27 On the seventh day some of the people went out to gather, but they found none. 28 And the LORD said to Moses, “How long will you refuse to keep my commandments and my laws? 29 See! The LORD has given you the Sabbath; therefore on the sixth day he gives you bread for two days. Remain each of you in his place; let no one go out of his place on the seventh day.” 30 So the people rested on the seventh day.

[31] Now the house of Israel called its name manna. It was like coriander seed, white, and the taste of it was like wafers made with honey. 32 Moses said, “This is what the LORD has commanded: ‘Let an omer of it be kept throughout your generations, so that they may see the bread with which I fed you in the wilderness, when I brought you out of the land of Egypt.’” [33] And Moses said to Aaron, “Take a jar, and put an omer of manna in it, and place it before the LORD to be kept throughout your generations.” 34 As the LORD commanded Moses, so Aaron placed it before the testimony to be kept. [35] The people of Israel ate the manna forty years, till they came to a habitable land. They ate the manna till they came to the border of the land of Canaan. 36 (An omer is the tenth part of an ephah.) [3]

WATER FROM THE ROCK

17  All the congregation of the people of Israel moved on from the wilderness of Sin by stages, according to the commandment of the LORD, and camped at Rephidim, but there was no water for the people to drink. [2] Therefore the people quarreled with Moses and said, “Give us water to drink.” And Moses said to them, “Why do you quarrel with me? Why do you test the LORD?” 3 But the people thirsted there for water, and the people grumbled against Moses and said, “Why did you bring us up out of Egypt, to kill us and our children and our livestock with thirst?” 4 So Moses cried to the LORD, “What shall I do with this people? They are almost ready to stone me.” [5] And the LORD said to Moses, “Pass on before the people, taking with you some of the elders of Israel, and take in your hand the staff with which you struck the Nile, and go. [6] Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink.” And Moses did so, in the sight of the elders of Israel. [7] And he called the name of the place Massah [1] and Meribah, [2] because of the quarreling of the people of Israel, and because they tested the LORD by saying, “Is the LORD among us or not?”

ISRAEL DEFEATS AMALEK

[8] Then Amalek came and fought with Israel at Rephidim. [9] So Moses said to Joshua, “Choose for us men, and go out and fight with Amalek. Tomorrow I will stand on the top of the hill with the staff of God in my hand.” [10] So Joshua did as Moses told him, and fought with Amalek, while Moses, Aaron, and Hur went up to the top of the hill. 11 Whenever Moses held up his hand, Israel prevailed, and whenever he lowered his hand, Amalek prevailed. 12 But Moses’ hands grew weary, so they took a stone and put it under him, and he sat on it, while Aaron and Hur held up his hands, one on one side, and the other on the other side. So his hands were steady until the going down of the sun. 13 And Joshua overwhelmed Amalek and his people with the sword.

[14] Then the LORD said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.” [15] And Moses built an altar and called the name of it, The LORD Is My Banner, [16] saying, “A hand upon the throne [3] of the LORD! The LORD will have war with Amalek from generation to generation.”

JETHRO’S ADVICE

18  Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt. [2] Now Jethro, Moses’ father-in-law, had taken Zipporah, Moses’ wife, after he had sent her home, 3 along with her two sons. The name of the one was Gershom (for he said, “I have been a sojourner [1] in a foreign land”), 4 and the name of the other, Eliezer [2] (for he said, “The God of my father was my help, and delivered me from the sword of Pharaoh”). 5 Jethro, Moses’ father-in-law, came with his sons and his wife to Moses in the wilderness where he was encamped at the mountain of God. 6 And when he sent word to Moses, “I, [3] your father-in-law Jethro, am coming to you with your wife and her two sons with her,” 7 Moses went out to meet his father-in-law and bowed down and kissed him. And they asked each other of their welfare and went into the tent. 8 Then Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardship that had come upon them in the way, and how the LORD had delivered them. 9 And Jethro rejoiced for all the good that the LORD had done to Israel, in that he had delivered them out of the hand of the Egyptians.

10 Jethro said, “Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh and has delivered the people from under the hand of the Egyptians. [11] Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people.” [4] 12 And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices to God; and Aaron came with all the elders of Israel to eat bread with Moses’ father-in-law before God.

13 The next day Moses sat to judge the people, and the people stood around Moses from morning till evening. 14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this that you are doing for the people? Why do you sit alone, and all the people stand around you from morning till evening?” 15 And Moses said to his father-in-law, “Because the people come to me to inquire of God; [16] when they have a dispute, they come to me and I decide between one person and another, and I make them know the statutes of God and his laws.” 17 Moses’ father-in-law said to him, “What you are doing is not good. 18 You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone. 19 Now obey my voice; I will give you advice, and God be with you! You shall represent the people before God and bring their cases to God, 20 and you shall warn them about the statutes and the laws, and make them know the way in which they must walk and what they must do. [21] Moreover, look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens. 22 And let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves. So it will be easier for you, and they will bear the burden with you. 23 If you do this, God will direct you, you will be able to endure, and all this people also will go to their place in peace.”

24 So Moses listened to the voice of his father-in-law and did all that he had said. 25 Moses chose able men out of all Israel and made them heads over the people, chiefs of thousands, of hundreds, of fifties, and of tens. 26 And they judged the people at all times. Any hard case they brought to Moses, but any small matter they decided themselves. 27 Then Moses let his father-in-law depart, and he went away to his own country.

ISRAEL AT MOUNT SINAI

19  On the third new moon after the people of Israel had gone out of the land of Egypt, on that day they came into the wilderness of Sinai. 2 They set out from Rephidim and came into the wilderness of Sinai, and they encamped in the wilderness. There Israel encamped before the mountain, [3] while Moses went up to God. The LORD called to him out of the mountain, saying, “Thus you shall say to the house of Jacob, and tell the people of Israel: [4] You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. [5] Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; [6] and you shall be to me a kingdom of priests and a holy nation. These are the words that you shall speak to the people of Israel.”

7 So Moses came and called the elders of the people and set before them all these words that the LORD had commanded him. 8 All the people answered together and said, “All that the LORD has spoken we will do.” And Moses reported the words of the people to the LORD. 9 And the LORD said to Moses, “Behold, I am coming to you in a thick cloud, that the people may hear when I speak with you, and may also believe you forever.”

When Moses told the words of the people to the LORD, 10 the LORD said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their garments [11] and be ready for the third day. For on the third day the LORD will come down on Mount Sinai in the sight of all the people. 12 And you shall set limits for the people all around, saying, ‘Take care not to go up into the mountain or touch the edge of it. Whoever touches the mountain shall be put to death. 13 No hand shall touch him, but he shall be stoned or shot; [1] whether beast or man, he shall not live.’ When the trumpet sounds a long blast, they shall come up to the mountain.” 14 So Moses went down from the mountain to the people and consecrated the people; and they washed their garments. 15 And he said to the people, “Be ready for the third day; do not go near a woman.”

[16] On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled. 17 Then Moses brought the people out of the camp to meet God, and they took their stand at the foot of the mountain. 18 Now Mount Sinai was wrapped in smoke because the LORD had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly. 19 And as the sound of the trumpet grew louder and louder, Moses spoke, and God answered him in thunder. 20 The LORD came down on Mount Sinai, to the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up.

21 And the LORD said to Moses, “Go down and warn the people, lest they break through to the LORD to look and many of them perish. 22 Also let the priests who come near to the LORD consecrate themselves, lest the LORD break out against them.” 23 And Moses said to the LORD, “The people cannot come up to Mount Sinai, for you yourself warned us, saying, ‘Set limits around the mountain and consecrate it.’” [24] And the LORD said to him, “Go down, and come up bringing Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest he break out against them.” 25 So Moses went down to the people and told them.

THE TEN COMMANDMENTS

20  And God spoke all these words, saying,

[2] “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

[3] “You shall have no other gods before [1] me.

THE LAW OF GOD

God rules His universe by law. Nature itself operates under His providential government. The so-called laws of nature merely describe God’s normal way of ordering His universe. These “laws” are expressions of His sovereign will.

God is not accountable to any laws outside of Himself. There are no independent, cosmic rules that God is obligated to obey. Rather, God is a law unto Himself. This simply means that God acts according to His own moral character. His own character is not only morally perfect, it is the ultimate standard of perfection. His actions are perfect because His nature is perfect, and He always acts according to His nature. God is therefore never arbitrary, whimsical, or capricious. He always does what is right.

As God’s creatures, we are also required to do what is right. God demands that we live according to His moral law, which He has revealed to us in the Bible. God’s law is the ultimate standard of righteousness and the supreme norm for judging right and wrong. As our sovereign, God has the authority to impose obligations on us, to command our obedience, and to bind our conscience. He also has the power and right to punish disobedience when we violate His law. (Sin may be defined as disobedience to God’s law.)

Some laws in the Bible are directly based on the character of God. These laws reflect the permanent, transcultural elements of relationships, both divine and human. Other laws were intended for temporary conditions of society. This means that some laws are absolute and eternal, while others may be annulled by God for historical reasons, such as the dietary and ceremonial laws of Israel. Only God Himself may set aside such laws. Human beings never have the authority to set aside God’s law.

We are not autonomous. That is, we may not live according to our own law. The moral condition of humankind is that of heteronomy: we live under the law of another. The specific form of heteronomy under which we live is the law of God.

[4] “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. [5] You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, [6] but showing steadfast love to thousands [1] of those who love me and keep my commandments.

[7] “You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.

[8] “Remember the Sabbath day, to keep it holy. 9 Six days you shall labor, and do all your work, [10] but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. 11 For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.

[12] “Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you.

[13] “You shall not murder. [2]

[14] “You shall not commit adultery.

[15] “You shall not steal.

[16] “You shall not bear false witness against your neighbor.

17 “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.”

[18] Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid [1] and trembled, and they stood far off [19] and said to Moses, “You speak to us, and we will listen; but do not let God speak to us, lest we die.” 20 Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.” 21 The people stood far off, while Moses drew near to the thick darkness where God was.

LAWS ABOUT ALTARS

22 And the LORD said to Moses, “Thus you shall say to the people of Israel: ‘You have seen for yourselves that I have talked with you from heaven. 23 You shall not make gods of silver to be with me, nor shall you make for yourselves gods of gold. [24] An altar of earth you shall make for me and sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I cause my name to be remembered I will come to you and bless you. [25] If you make me an altar of stone, you shall not build it of hewn stones, for if you wield your tool on it you profane it. [26] And you shall not go up by steps to my altar, that your nakedness be not exposed on it.’

LAWS ABOUT SLAVES

21  “Now these are the rules that you shall set before them. [2] When you buy a Hebrew slave, [2] he shall serve six years, and in the seventh he shall go out free, for nothing. 3 If he comes in single, he shall go out single; if he comes in married, then his wife shall go out with him. 4 If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master’s, and he shall go out alone. 5 But if the slave plainly says, ‘I love my master, my wife, and my children; I will not go out free,’ [6] then his master shall bring him to God, and he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl, and he shall be his slave forever.

[7] “When a man sells his daughter as a slave, she shall not go out as the male slaves do. 8 If she does not please her master, who has designated her [3] for himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has broken faith with her. 9 If he designates her for his son, he shall deal with her as with a daughter. 10 If he takes another wife to himself, he shall not diminish her food, her clothing, or her marital rights. 11 And if he does not do these three things for her, she shall go out for nothing, without payment of money.

12 “Whoever strikes a man so that he dies shall be put to death. [13] But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint for you a place to which he may flee. 14 But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die.

[15] “Whoever strikes his father or his mother shall be put to death.

[16] “Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.

[17] “Whoever curses [1] his father or his mother shall be put to death.

18 “When men quarrel and one strikes the other with a stone or with his fist and the man does not die but takes to his bed, [19] then if the man rises again and walks outdoors with his staff, he who struck him shall be clear; only he shall pay for the loss of his time, and shall have him thoroughly healed.

[20] “When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged. [21] But if the slave survives a day or two, he is not to be avenged, for the slave is his money.

[22] “When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine. 23 But if there is harm, [2] then you shall pay life for life, [24] eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, stripe for stripe.

26 “When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye. 27 If he knocks out the tooth of his slave, male or female, he shall let the slave go free because of his tooth.

[28] “When an ox gores a man or a woman to death, the ox shall be stoned, and its flesh shall not be eaten, but the owner of the ox shall not be liable. 29 But if the ox has been accustomed to gore in the past, and its owner has been warned but has not kept it in, and it kills a man or a woman, the ox shall be stoned, and its owner also shall be put to death. 30 If a ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed on him. 31 If it gores a man’s son or daughter, he shall be dealt with according to this same rule. [32] If the ox gores a slave, male or female, the owner shall give to their master thirty shekels [3] of silver, and the ox shall be stoned.

LAWS ABOUT RESTITUTION

33 “When a man opens a pit, or when a man digs a pit and does not cover it, and an ox or a donkey falls into it, 34 the owner of the pit shall make restoration. He shall give money to its owner, and the dead beast shall be his.

35 “When one man’s ox butts another’s, so that it dies, then they shall sell the live ox and share its price, and the dead beast also they shall share. 36 Or if it is known that the ox has been accustomed to gore in the past, and its owner has not kept it in, he shall repay ox for ox, and the dead beast shall be his.

22  [1] “If a man steals an ox or a sheep, and kills it or sells it, he shall repay five oxen for an ox, and four sheep for a sheep. 2 [2] If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him, [3] but if the sun has risen on him, there shall be bloodguilt for him. He shall surely pay. If he has nothing, then he shall be sold for his theft. [4] If the stolen beast is found alive in his possession, whether it is an ox or a donkey or a sheep, he shall pay double.

5 “If a man causes a field or vineyard to be grazed over, or lets his beast loose and it feeds in another man’s field, he shall make restitution from the best in his own field and in his own vineyard.

[6] “If fire breaks out and catches in thorns so that the stacked grain or the standing grain or the field is consumed, he who started the fire shall make full restitution.

7 “If a man gives to his neighbor money or goods to keep safe, and it is stolen from the man’s house, then, if the thief is found, he shall pay double. [8] If the thief is not found, the owner of the house shall come near to God to show whether or not he has put his hand to his neighbor’s property. 9 For every breach of trust, whether it is for an ox, for a donkey, for a sheep, for a cloak, or for any kind of lost thing, of which one says, ‘This is it,’ the case of both parties shall come before God. The one whom God condemns shall pay double to his neighbor.

10 “If a man gives to his neighbor a donkey or an ox or a sheep or any beast to keep safe, and it dies or is injured or is driven away, without anyone seeing it, 11 an oath by the LORD shall be between them both to see whether or not he has put his hand to his neighbor’s property. The owner shall accept the oath, and he shall not make restitution. [12] But if it is stolen from him, he shall make restitution to its owner. 13 If it is torn by beasts, let him bring it as evidence. He shall not make restitution for what has been torn.

[14] “If a man borrows anything of his neighbor, and it is injured or dies, the owner not being with it, he shall make full restitution. [15] If the owner was with it, he shall not make restitution; if it was hired, it came for its hiring fee. [3]

LAWS ABOUT SOCIAL JUSTICE

[16] “If a man seduces a virgin [4] who is not betrothed and lies with her, he shall give the bride-price [5] for her and make her his wife. 17 If her father utterly refuses to give her to him, he shall pay money equal to the bride-price for virgins.

[18] “You shall not permit a sorceress to live.

19 “Whoever lies with an animal shall be put to death.

[20] “Whoever sacrifices to any god, other than the LORD alone, shall be devoted to destruction. [6]

[21] “You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt. [22] You shall not mistreat any widow or fatherless child. 23 If you do mistreat them, and they cry out to me, I will surely hear their cry, 24 and my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children fatherless.

[25] “If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him. [26] If ever you take your neighbor’s cloak in pledge, you shall return it to him before the sun goes down, 27 for that is his only covering, and it is his cloak for his body; in what else shall he sleep? And if he cries to me, I will hear, for I am compassionate.

[28] “You shall not revile God, nor curse a ruler of your people.

[29] “You shall not delay to offer from the fullness of your harvest and from the outflow of your presses. The firstborn of your sons you shall give to me. 30 You shall do the same with your oxen and with your sheep: seven days it shall be with its mother; on the eighth day you shall give it to me.

[31] “You shall be consecrated to me. Therefore you shall not eat any flesh that is torn by beasts in the field; you shall throw it to the dogs.

23  “You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness. 2 You shall not fall in with the many to do evil, nor shall you bear witness in a lawsuit, siding with the many, so as to pervert justice, 3 nor shall you be partial to a poor man in his lawsuit.

[4] “If you meet your enemy’s ox or his donkey going astray, you shall bring it back to him. 5 If you see the donkey of one who hates you lying down under its burden, you shall refrain from leaving him with it; you shall rescue it with him.

6 “You shall not pervert the justice due to your poor in his lawsuit. 7 Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked. 8 And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right.

[9] “You shall not oppress a sojourner. You know the heart of a sojourner, for you were sojourners in the land of Egypt.

LAWS ABOUT THE SABBATH AND FESTIVALS

10 “For six years you shall sow your land and gather in its yield, [11] but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard.

12 “Six days you shall do your work, but on the seventh day you shall rest; that your ox and your donkey may have rest, and the son of your servant woman, and the alien, may be refreshed.

13 “Pay attention to all that I have said to you, and make no mention of the names of other gods, nor let it be heard on your lips.

[14] “Three times in the year you shall keep a feast to me. [15] You shall keep the Feast of Unleavened Bread. As I commanded you, you shall eat unleavened bread for seven days at the appointed time in the month of Abib, for in it you came out of Egypt. None shall appear before me empty-handed. [16] You shall keep the Feast of Harvest, of the firstfruits of your labor, of what you sow in the field. You shall keep the Feast of Ingathering at the end of the year, when you gather in from the field the fruit of your labor. 17 Three times in the year shall all your males appear before the Lord GOD.

[18] “You shall not offer the blood of my sacrifice with anything leavened, or let the fat of my feast remain until the morning.

[19] “The best of the firstfruits of your ground you shall bring into the house of the LORD your God.

“You shall not boil a young goat in its mother’s milk.

CONQUEST OF CANAAN PROMISED

[20] “Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared. 21 Pay careful attention to him and obey his voice; do not rebel against him, for he will not pardon your transgression, for my name is in him.

22 “But if you carefully obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries.

23 “When my angel goes before you and brings you to the Amorites and the Hittites and the Perizzites and the Canaanites, the Hivites and the Jebusites, and I blot them out, [24] you shall not bow down to their gods nor serve them, nor do as they do, but you shall utterly overthrow them and break their pillars in pieces. [25] You shall serve the LORD your God, and he [1] will bless your bread and your water, and I will take sickness away from among you. 26 None shall miscarry or be barren in your land; I will fulfill the number of your days. [27] I will send my terror before you and will throw into confusion all the people against whom you shall come, and I will make all your enemies turn their backs to you. [28] And I will send hornets [2] before you, which shall drive out the Hivites, the Canaanites, and the Hittites from before you. [29] I will not drive them out from before you in one year, lest the land become desolate and the wild beasts multiply against you. 30 Little by little I will drive them out from before you, until you have increased and possess the land. [31] And I will set your border from the Red Sea to the Sea of the Philistines, and from the wilderness to the Euphrates, [3] for I will give the inhabitants of the land into your hand, and you shall drive them out before you. [32] You shall make no covenant with them and their gods. 33 They shall not dwell in your land, lest they make you sin against me; for if you serve their gods, it will surely be a snare to you.”

THE COVENANT CONFIRMED

24  Then he said to Moses, “Come up to the LORD, you and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship from afar. 2 Moses alone shall come near to the LORD, but the others shall not come near, and the people shall not come up with him.”

[3] Moses came and told the people all the words of the LORD and all the rules. [1] And all the people answered with one voice and said, “All the words that the LORD has spoken we will do.” [4] And Moses wrote down all the words of the LORD. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. [5] And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. 6 And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. [7] Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the LORD has spoken we will do, and we will be obedient.” [8] And Moses took the blood and threw it on the people and said, “Behold the blood of the covenant that the LORD has made with you in accordance with all these words.”

9 Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, [10] and they saw the God of Israel. There was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness. [11] And he did not lay his hand on the chief men of the people of Israel; they beheld God, and ate and drank.

[12] The LORD said to Moses, “Come up to me on the mountain and wait there, that I may give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” 13 So Moses rose with his assistant Joshua, and Moses went up into the mountain of God. [14] And he said to the elders, “Wait here for us until we return to you. And behold, Aaron and Hur are with you. Whoever has a dispute, let him go to them.”

15 Then Moses went up on the mountain, and the cloud covered the mountain. [16] The glory of the LORD dwelt on Mount Sinai, and the cloud covered it six days. And on the seventh day he called to Moses out of the midst of the cloud. 17 Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel. 18 Moses entered the cloud and went up on the mountain. And Moses was on the mountain forty days and forty nights.

CONTRIBUTIONS FOR THE SANCTUARY

25  The LORD said to Moses, 2 “Speak to the people of Israel, that they take for me a contribution. From every man whose heart moves him you shall receive the contribution for me. [3] And this is the contribution that you shall receive from them: gold, silver, and bronze, [4] blue and purple and scarlet yarns and fine twined linen, goats’ hair, [5] tanned rams’ skins, goatskins, [2] acacia wood, [6] oil for the lamps, spices for the anointing oil and for the fragrant incense, [7] onyx stones, and stones for setting, for the ephod and for the breastpiece. [8] And let them make me a sanctuary, that I may dwell in their midst. [9] Exactly as I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it.

THE ARK OF THE COVENANT

[10] “They shall make an ark of acacia wood. Two cubits [1] and a half shall be its length, a cubit and a half its breadth, and a cubit and a half its height. 11 You shall overlay it with pure gold, inside and outside shall you overlay it, and you shall make on it a molding of gold around it. 12 You shall cast four rings of gold for it and put them on its four feet, two rings on the one side of it, and two rings on the other side of it. [13] You shall make poles of acacia wood and overlay them with gold. 14 And you shall put the poles into the rings on the sides of the ark to carry the ark by them. 15 The poles shall remain in the rings of the ark; they shall not be taken from it. [16] And you shall put into the ark the testimony that I shall give you.

[17] “You shall make a mercy seat [2] of pure gold. Two cubits and a half shall be its length, and a cubit and a half its breadth. [18] And you shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy seat. 19 Make one cherub on the one end, and one cherub on the other end. Of one piece with the mercy seat shall you make the cherubim on its two ends. 20 The cherubim shall spread out their wings above, overshadowing the mercy seat with their wings, their faces one to another; toward the mercy seat shall the faces of the cherubim be. 21 And you shall put the mercy seat on the top of the ark, and in the ark you shall put the testimony that I shall give you. [22] There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.

THE TABLE FOR BREAD

[23] “You shall make a table of acacia wood. Two cubits shall be its length, a cubit its breadth, and a cubit and a half its height. 24 You shall overlay it with pure gold and make a molding of gold around it. 25 And you shall make a rim around it a handbreadth [1] wide, and a molding of gold around the rim. 26 And you shall make for it four rings of gold, and fasten the rings to the four corners at its four legs. 27 Close to the frame the rings shall lie, as holders for the poles to carry the table. 28 You shall make the poles of acacia wood, and overlay them with gold, and the table shall be carried with these. [29] And you shall make its plates and dishes for incense, and its flagons and bowls with which to pour drink offerings; you shall make them of pure gold. [30] And you shall set the bread of the Presence on the table before me regularly.

THE GOLDEN LAMPSTAND

[31] “You shall make a lampstand of pure gold. The lampstand shall be made of hammered work: its base, its stem, its cups, its calyxes, and its flowers shall be of one piece with it. [32] And there shall be six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side of it; 33 three cups made like almond blossoms, each with calyx and flower, on one branch, and three cups made like almond blossoms, each with calyx and flower, on the other branch—so for the six branches going out of the lampstand. 34 And on the lampstand itself there shall be four cups made like almond blossoms, with their calyxes and flowers, 35 and a calyx of one piece with it under each pair of the six branches going out from the lampstand. 36 Their calyxes and their branches shall be of one piece with it, the whole of it a single piece of hammered work of pure gold. 37 You shall make seven lamps for it. And the lamps shall be set up so as to give light on the space in front of it. 38 Its tongs and their trays shall be of pure gold. 39 It shall be made, with all these utensils, out of a talent [2] of pure gold. 40 And see that you make them after the pattern for them, which is being shown you on the mountain.

THE TABERNACLE

26  “Moreover, you shall make the tabernacle with ten curtains of fine twined linen and blue and purple and scarlet yarns; you shall make them with cherubim skillfully worked into them. 2 The length of each curtain shall be twenty-eight cubits, [3] and the breadth of each curtain four cubits; all the curtains shall be the same size. 3 Five curtains shall be coupled to one another, and the other five curtains shall be coupled to one another. 4 And you shall make loops of blue on the edge of the outermost curtain in the first set. Likewise you shall make loops on the edge of the outermost curtain in the second set. 5 Fifty loops you shall make on the one curtain, and fifty loops you shall make on the edge of the curtain that is in the second set; the loops shall be opposite one another. 6 And you shall make fifty clasps of gold, and couple the curtains one to the other with the clasps, so that the tabernacle may be a single whole.

[7] “You shall also make curtains of goats’ hair for a tent over the tabernacle; eleven curtains shall you make. 8 The length of each curtain shall be thirty cubits, and the breadth of each curtain four cubits. The eleven curtains shall be the same size. 9 You shall couple five curtains by themselves, and six curtains by themselves, and the sixth curtain you shall double over at the front of the tent. 10 You shall make fifty loops on the edge of the curtain that is outermost in one set, and fifty loops on the edge of the curtain that is outermost in the second set.

11 “You shall make fifty clasps of bronze, and put the clasps into the loops, and couple the tent together that it may be a single whole. 12 And the part that remains of the curtains of the tent, the half curtain that remains, shall hang over the back of the tabernacle. [13] And the extra that remains in the length of the curtains, the cubit on the one side, and the cubit on the other side, shall hang over the sides of the tabernacle, on this side and that side, to cover it. [14] And you shall make for the tent a covering of tanned rams’ skins and a covering of goatskins on top.

[15] “You shall make upright frames for the tabernacle of acacia wood. 16 Ten cubits shall be the length of a frame, and a cubit and a half the breadth of each frame. 17 There shall be two tenons in each frame, for fitting together. So shall you do for all the frames of the tabernacle. 18 You shall make the frames for the tabernacle: twenty frames for the south side; 19 and forty bases of silver you shall make under the twenty frames, two bases under one frame for its two tenons, and two bases under the next frame for its two tenons; 20 and for the second side of the tabernacle, on the north side twenty frames, 21 and their forty bases of silver, two bases under one frame, and two bases under the next frame. 22 And for the rear of the tabernacle westward you shall make six frames. 23 And you shall make two frames for corners of the tabernacle in the rear; 24 they shall be separate beneath, but joined at the top, at the first ring. Thus shall it be with both of them; they shall form the two corners. 25 And there shall be eight frames, with their bases of silver, sixteen bases; two bases under one frame, and two bases under another frame.

[26] “You shall make bars of acacia wood, five for the frames of the one side of the tabernacle, 27 and five bars for the frames of the other side of the tabernacle, and five bars for the frames of the side of the tabernacle at the rear westward. 28 The middle bar, halfway up the frames, shall run from end to end. 29 You shall overlay the frames with gold and shall make their rings of gold for holders for the bars, and you shall overlay the bars with gold. 30 Then you shall erect the tabernacle according to the plan for it that you were shown on the mountain.

[31] “And you shall make a veil of blue and purple and scarlet yarns and fine twined linen. It shall be made with cherubim skillfully worked into it. 32 And you shall hang it on four pillars of acacia overlaid with gold, with hooks of gold, on four bases of silver. 33 And you shall hang the veil from the clasps, and bring the ark of the testimony in there within the veil. And the veil shall separate for you the Holy Place from the Most Holy. 34 You shall put the mercy seat on the ark of the testimony in the Most Holy Place. 35 And you shall set the table outside the veil, and the lampstand on the south side of the tabernacle opposite the table, and you shall put the table on the north side.

[36] “You shall make a screen for the entrance of the tent, of blue and purple and scarlet yarns and fine twined linen, embroidered with needlework. 37 And you shall make for the screen five pillars of acacia, and overlay them with gold. Their hooks shall be of gold, and you shall cast five bases of bronze for them.

THE BRONZE ALTAR

27  “You shall make the altar of acacia wood, five cubits [1] long and five cubits broad. The altar shall be square, and its height shall be three cubits. 2 And you shall make horns for it on its four corners; its horns shall be of one piece with it, and you shall overlay it with bronze. [3] You shall make pots for it to receive its ashes, and shovels and basins and forks and fire pans. You shall make all its utensils of bronze. [4] You shall also make for it a grating, a network of bronze, and on the net you shall make four bronze rings at its four corners. 5 And you shall set it under the ledge of the altar so that the net extends halfway down the altar. 6 And you shall make poles for the altar, poles of acacia wood, and overlay them with bronze. 7 And the poles shall be put through the rings, so that the poles are on the two sides of the altar when it is carried. 8 You shall make it hollow, with boards. As it has been shown you on the mountain, so shall it be made.

THE COURT OF THE TABERNACLE

[9] “You shall make the court of the tabernacle. On the south side the court shall have hangings of fine twined linen a hundred cubits long for one side. 10 Its twenty pillars and their twenty bases shall be of bronze, but the hooks of the pillars and their fillets shall be of silver. 11 And likewise for its length on the north side there shall be hangings a hundred cubits long, its pillars twenty and their bases twenty, of bronze, but the hooks of the pillars and their fillets shall be of silver. 12 And for the breadth of the court on the west side there shall be hangings for fifty cubits, with ten pillars and ten bases. 13 The breadth of the court on the front to the east shall be fifty cubits. 14 The hangings for the one side of the gate shall be fifteen cubits, with their three pillars and three bases. 15 On the other side the hangings shall be fifteen cubits, with their three pillars and three bases. [16] For the gate of the court there shall be a screen twenty cubits long, of blue and purple and scarlet yarns and fine twined linen, embroidered with needlework. It shall have four pillars and with them four bases. 17 All the pillars around the court shall be filleted with silver. Their hooks shall be of silver, and their bases of bronze. [18] The length of the court shall be a hundred cubits, the breadth fifty, and the height five cubits, with hangings of fine twined linen and bases of bronze. 19 All the utensils of the tabernacle for every use, and all its pegs and all the pegs of the court, shall be of bronze.

OIL FOR THE LAMP

[20] “You shall command the people of Israel that they bring to you pure beaten olive oil for the light, that a lamp may regularly be set up to burn. [21] In the tent of meeting, outside the veil that is before the testimony, Aaron and his sons shall tend it from evening to morning before the LORD. It shall be a statute forever to be observed throughout their generations by the people of Israel.

THE PRIESTS’ GARMENTS

28  “Then bring near to you Aaron your brother, and his sons with him, from among the people of Israel, to serve me as priests—Aaron and Aaron’s sons, Nadab and Abihu, Eleazar and Ithamar. [2] And you shall make holy garments for Aaron your brother, for glory and for beauty. 3 You shall speak to all the skillful, whom I have filled with a spirit of skill, that they make Aaron’s garments to consecrate him for my priesthood. 4 These are the garments that they shall make: a breastpiece, an ephod, a robe, a coat of checker work, a turban, and a sash. They shall make holy garments for Aaron your brother and his sons to serve me as priests. 5 They shall receive gold, blue and purple and scarlet yarns, and fine twined linen.

[6] “And they shall make the ephod of gold, of blue and purple and scarlet yarns, and of fine twined linen, skillfully worked. 7 It shall have two shoulder pieces attached to its two edges, so that it may be joined together. 8 And the skillfully woven band on it shall be made like it and be of one piece with it, of gold, blue and purple and scarlet yarns, and fine twined linen. 9 You shall take two onyx stones, and engrave on them the names of the sons of Israel, 10 six of their names on the one stone, and the names of the remaining six on the other stone, in the order of their birth. 11 As a jeweler engraves signets, so shall you engrave the two stones with the names of the sons of Israel. You shall enclose them in settings of gold filigree. 12 And you shall set the two stones on the shoulder pieces of the ephod, as stones of remembrance for the sons of Israel. And Aaron shall bear their names before the LORD on his two shoulders for remembrance. 13 You shall make settings of gold filigree, 14 and two chains of pure gold, twisted like cords; and you shall attach the corded chains to the settings.

[15] “You shall make a breastpiece of judgment, in skilled work. In the style of the ephod you shall make it—of gold, blue and purple and scarlet yarns, and fine twined linen shall you make it. 16 It shall be square and doubled, a span [1] its length and a span its breadth. 17 You shall set in it four rows of stones. A row of sardius, [2] topaz, and carbuncle shall be the first row; 18 and the second row an emerald, a sapphire, and a diamond; 19 and the third row a jacinth, an agate, and an amethyst; 20 and the fourth row a beryl, an onyx, and a jasper. They shall be set in gold filigree. 21 There shall be twelve stones with their names according to the names of the sons of Israel. They shall be like signets, each engraved with its name, for the twelve tribes. [22] You shall make for the breastpiece twisted chains like cords, of pure gold. 23 And you shall make for the breastpiece two rings of gold, and put the two rings on the two edges of the breastpiece. 24 And you shall put the two cords of gold in the two rings at the edges of the breastpiece. 25 The two ends of the two cords you shall attach to the two settings of filigree, and so attach it in front to the shoulder pieces of the ephod. 26 You shall make two rings of gold, and put them at the two ends of the breastpiece, on its inside edge next to the ephod. 27 And you shall make two rings of gold, and attach them in front to the lower part of the two shoulder pieces of the ephod, at its seam above the skillfully woven band of the ephod. 28 And they shall bind the breastpiece by its rings to the rings of the ephod with a lace of blue, so that it may lie on the skillfully woven band of the ephod, so that the breastpiece shall not come loose from the ephod. [29] So Aaron shall bear the names of the sons of Israel in the breastpiece of judgment on his heart, when he goes into the Holy Place, to bring them to regular remembrance before the LORD. [30] And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron’s heart, when he goes in before the LORD. Thus Aaron shall bear the judgment of the people of Israel on his heart before the LORD regularly.

[31] “You shall make the robe of the ephod all of blue. 32 It shall have an opening for the head in the middle of it, with a woven binding around the opening, like the opening in a garment, [3] so that it may not tear. 33 On its hem you shall make pomegranates of blue and purple and scarlet yarns, around its hem, with bells of gold between them, 34 a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. 35 And it shall be on Aaron when he ministers, and its sound shall be heard when he goes into the Holy Place before the LORD, and when he comes out, so that he does not die.

[36] “You shall make a plate of pure gold and engrave on it, like the engraving of a signet, ‘Holy to the LORD.’ 37 And you shall fasten it on the turban by a cord of blue. It shall be on the front of the turban. 38 It shall be on Aaron’s forehead, and Aaron shall bear any guilt from the holy things that the people of Israel consecrate as their holy gifts. It shall regularly be on his forehead, that they may be accepted before the LORD.

39 “You shall weave the coat in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash embroidered with needlework.

[40] “For Aaron’s sons you shall make coats and sashes and caps. You shall make them for glory and beauty. 41 And you shall put them on Aaron your brother, and on his sons with him, and shall anoint them and ordain them and consecrate them, that they may serve me as priests. [42] You shall make for them linen undergarments to cover their naked flesh. They shall reach from the hips to the thighs; 43 and they shall be on Aaron and on his sons when they go into the tent of meeting or when they come near the altar to minister in the Holy Place, lest they bear guilt and die. This shall be a statute forever for him and for his offspring after him.

CONSECRATION OF THE PRIESTS

29  “Now this is what you shall do to them to consecrate them, that they may serve me as priests. Take one bull of the herd and two rams without blemish, [2] and unleavened bread, unleavened cakes mixed with oil, and unleavened wafers smeared with oil. You shall make them of fine wheat flour. 3 You shall put them in one basket and bring them in the basket, and bring the bull and the two rams. [4] You shall bring Aaron and his sons to the entrance of the tent of meeting and wash them with water. [5] Then you shall take the garments, and put on Aaron the coat and the robe of the ephod, and the ephod, and the breastpiece, and gird him with the skillfully woven band of the ephod. 6 And you shall set the turban on his head and put the holy crown on the turban. 7 You shall take the anointing oil and pour it on his head and anoint him. 8 Then you shall bring his sons and put coats on them, [9] and you shall gird Aaron and his sons with sashes and bind caps on them. And the priesthood shall be theirs by a statute forever. Thus you shall ordain Aaron and his sons.

[10] “Then you shall bring the bull before the tent of meeting. Aaron and his sons shall lay their hands on the head of the bull. 11 Then you shall kill the bull before the LORD at the entrance of the tent of meeting, 12 and shall take part of the blood of the bull and put it on the horns of the altar with your finger, and the rest of [1] the blood you shall pour out at the base of the altar. 13 And you shall take all the fat that covers the entrails, and the long lobe of the liver, and the two kidneys with the fat that is on them, and burn them on the altar. 14 But the flesh of the bull and its skin and its dung you shall burn with fire outside the camp; it is a sin offering.

[15] “Then you shall take one of the rams, and Aaron and his sons shall lay their hands on the head of the ram, 16 and you shall kill the ram and shall take its blood and throw it against the sides of the altar. 17 Then you shall cut the ram into pieces, and wash its entrails and its legs, and put them with its pieces and its head, 18 and burn the whole ram on the altar. It is a burnt offering to the LORD. It is a pleasing aroma, a food offering [2] to the LORD.

[19] “You shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram, [20] and you shall kill the ram and take part of its blood and put it on the tip of the right ear of Aaron and on the tips of the right ears of his sons, and on the thumbs of their right hands and on the great toes of their right feet, and throw the rest of the blood against the sides of the altar. 21 Then you shall take part of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aaron and his garments, and on his sons and his sons’ garments with him. He and his garments shall be holy, and his sons and his sons’ garments with him.

[22] “You shall also take the fat from the ram and the fat tail and the fat that covers the entrails, and the long lobe of the liver and the two kidneys with the fat that is on them, and the right thigh (for it is a ram of ordination), 23 and one loaf of bread and one cake of bread made with oil, and one wafer out of the basket of unleavened bread that is before the LORD. [24] You shall put all these on the palms of Aaron and on the palms of his sons, and wave them for a wave offering before the LORD. 25 Then you shall take them from their hands and burn them on the altar on top of the burnt offering, as a pleasing aroma before the LORD. It is a food offering to the LORD.

[26] “You shall take the breast of the ram of Aaron’s ordination and wave it for a wave offering before the LORD, and it shall be your portion. 27 And you shall consecrate the breast of the wave offering that is waved and the thigh of the priests’ portion that is contributed from the ram of ordination, from what was Aaron’s and his sons’. 28 It shall be for Aaron and his sons as a perpetual due from the people of Israel, for it is a contribution. It shall be a contribution from the people of Israel from their peace offerings, their contribution to the LORD.

29 “The holy garments of Aaron shall be for his sons after him; they shall be anointed in them and ordained in them. 30 The son who succeeds him as priest, who comes into the tent of meeting to minister in the Holy Place, shall wear them seven days.

31 “You shall take the ram of ordination and boil its flesh in a holy place. 32 And Aaron and his sons shall eat the flesh of the ram and the bread that is in the basket in the entrance of the tent of meeting. 33 They shall eat those things with which atonement was made at their ordination and consecration, but an outsider shall not eat of them, because they are holy. 34 And if any of the flesh for the ordination or of the bread remain until the morning, then you shall burn the remainder with fire. It shall not be eaten, because it is holy.

35 “Thus you shall do to Aaron and to his sons, according to all that I have commanded you. Through seven days shall you ordain them, 36 and every day you shall offer a bull as a sin offering for atonement. Also you shall purify the altar, when you make atonement for it, and shall anoint it to consecrate it. 37 Seven days you shall make atonement for the altar and consecrate it, and the altar shall be most holy. Whatever touches the altar shall become holy.

[38] “Now this is what you shall offer on the altar: two lambs a year old day by day regularly. 39 One lamb you shall offer in the morning, and the other lamb you shall offer at twilight. 40 And with the first lamb a tenth measure [1] of fine flour mingled with a fourth of a hin [2] of beaten oil, and a fourth of a hin of wine for a drink offering. 41 The other lamb you shall offer at twilight, and shall offer with it a grain offering and its drink offering, as in the morning, for a pleasing aroma, a food offering to the LORD. [42] It shall be a regular burnt offering throughout your generations at the entrance of the tent of meeting before the LORD, where I will meet with you, to speak to you there. 43 There I will meet with the people of Israel, and it shall be sanctified by my glory. 44 I will consecrate the tent of meeting and the altar. Aaron also and his sons I will consecrate to serve me as priests. 45 I will dwell among the people of Israel and will be their God. 46 And they shall know that I am the LORD their God, who brought them out of the land of Egypt that I might dwell among them. I am the LORD their God.

THE ALTAR OF INCENSE

30  “You shall make an altar on which to burn incense; you shall make it of acacia wood. 2 A cubit [3] shall be its length, and a cubit its breadth. It shall be square, and two cubits shall be its height. Its horns shall be of one piece with it. 3 You shall overlay it with pure gold, its top and around its sides and its horns. And you shall make a molding of gold around it. 4 And you shall make two golden rings for it. Under its molding on two opposite sides of it you shall make them, and they shall be holders for poles with which to carry it. 5 You shall make the poles of acacia wood and overlay them with gold. 6 And you shall put it in front of the veil that is above the ark of the testimony, in front of the mercy seat that is above the testimony, where I will meet with you. 7 And Aaron shall burn fragrant incense on it. Every morning when he dresses the lamps he shall burn it, 8 and when Aaron sets up the lamps at twilight, he shall burn it, a regular incense offering before the LORD throughout your generations. 9 You shall not offer unauthorized incense on it, or a burnt offering, or a grain offering, and you shall not pour a drink offering on it. 10 Aaron shall make atonement on its horns once a year. With the blood of the sin offering of atonement he shall make atonement for it once in the year throughout your generations. It is most holy to the LORD.”

THE CENSUS TAX

11 The LORD said to Moses, [12] “When you take the census of the people of Israel, then each shall give a ransom for his life to the LORD when you number them, that there be no plague among them when you number them. 13 Each one who is numbered in the census shall give this: half a shekel [1] according to the shekel of the sanctuary (the shekel is twenty gerahs), [2] half a shekel as an offering to the LORD. 14 Everyone who is numbered in the census, from twenty years old and upward, shall give the LORD’s offering. 15 The rich shall not give more, and the poor shall not give less, than the half shekel, when you give the LORD’s offering to make atonement for your lives. 16 You shall take the atonement money from the people of Israel and shall give it for the service of the tent of meeting, that it may bring the people of Israel to remembrance before the LORD, so as to make atonement for your lives.”

THE BRONZE BASIN

[17] The LORD said to Moses, 18 “You shall also make a basin of bronze, with its stand of bronze, for washing. You shall put it between the tent of meeting and the altar, and you shall put water in it, 19 with which Aaron and his sons shall wash their hands and their feet. 20 When they go into the tent of meeting, or when they come near the altar to minister, to burn a food offering [3] to the LORD, they shall wash with water, so that they may not die. 21 They shall wash their hands and their feet, so that they may not die. It shall be a statute forever to them, even to him and to his offspring throughout their generations.”

THE ANOINTING OIL AND INCENSE

22 The LORD said to Moses, 23 “Take the finest spices: of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250, and 250 of aromatic cane, 24 and 500 of cassia, according to the shekel of the sanctuary, and a hin [4] of olive oil. 25 And you shall make of these a sacred anointing oil blended as by the perfumer; it shall be a holy anointing oil. 26 With it you shall anoint the tent of meeting and the ark of the testimony, 27 and the table and all its utensils, and the lampstand and its utensils, and the altar of incense, 28 and the altar of burnt offering with all its utensils and the basin and its stand. 29 You shall consecrate them, that they may be most holy. Whatever touches them will become holy. 30 You shall anoint Aaron and his sons, and consecrate them, that they may serve me as priests. 31 And you shall say to the people of Israel, ‘This shall be my holy anointing oil throughout your generations. 32 It shall not be poured on the body of an ordinary person, and you shall make no other like it in composition. It is holy, and it shall be holy to you. 33 Whoever compounds any like it or whoever puts any of it on an outsider shall be cut off from his people.’”

34 The LORD said to Moses, “Take sweet spices, stacte, and onycha, and galbanum, sweet spices with pure frankincense (of each shall there be an equal part), 35 and make an incense blended as by the perfumer, seasoned with salt, pure and holy. 36 You shall beat some of it very small, and put part of it before the testimony in the tent of meeting where I shall meet with you. It shall be most holy for you. 37 And the incense that you shall make according to its composition, you shall not make for yourselves. It shall be for you holy to the LORD. 38 Whoever makes any like it to use as perfume shall be cut off from his people.”

OHOLIAB AND BEZALEL

31  The LORD said to Moses, [2] “See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, 3 and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, 4 to devise artistic designs, to work in gold, silver, and bronze, 5 in cutting stones for setting, and in carving wood, to work in every craft. [6] And behold, I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan. And I have given to all able men ability, that they may make all that I have commanded you: 7 the tent of meeting, and the ark of the testimony, and the mercy seat that is on it, and all the furnishings of the tent, 8 the table and its utensils, and the pure lampstand with all its utensils, and the altar of incense, 9 and the altar of burnt offering with all its utensils, and the basin and its stand, 10 and the finely worked garments, [1] the holy garments for Aaron the priest and the garments of his sons, for their service as priests, 11 and the anointing oil and the fragrant incense for the Holy Place. According to all that I have commanded you, they shall do.”

THE SABBATH

[12] And the LORD said to Moses, 13 “You are to speak to the people of Israel and say, ‘Above all you shall keep my Sabbaths, for this is a sign between me and you throughout your generations, that you may know that I, the LORD, sanctify you. 14 You shall keep the Sabbath, because it is holy for you. Everyone who profanes it shall be put to death. Whoever does any work on it, that soul shall be cut off from among his people. 15 Six days shall work be done, but the seventh day is a Sabbath of solemn rest, holy to the LORD. Whoever does any work on the Sabbath day shall be put to death. 16 Therefore the people of Israel shall keep the Sabbath, observing the Sabbath throughout their generations, as a covenant forever. 17 It is a sign forever between me and the people of Israel that in six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed.’”

[18] And he gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God.

THE GOLDEN CALF

32  When the people saw that Moses delayed to come down from the mountain, the people gathered themselves together to Aaron and said to him, “Up, make us gods who shall go before us. As for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” 2 So Aaron said to them, “Take off the rings of gold that are in the ears of your wives, your sons, and your daughters, and bring them to me.” 3 So all the people took off the rings of gold that were in their ears and brought them to Aaron. [4] And he received the gold from their hand and fashioned it with a graving tool and made a golden [1] calf. And they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!” [5] When Aaron saw this, he built an altar before it. And Aaron made a proclamation and said, “Tomorrow shall be a feast to the LORD.” [6] And they rose up early the next day and offered burnt offerings and brought peace offerings. And the people sat down to eat and drink and rose up to play.

[7] And the LORD said to Moses, “Go down, for your people, whom you brought up out of the land of Egypt, have corrupted themselves. 8 They have turned aside quickly out of the way that I commanded them. They have made for themselves a golden calf and have worshiped it and sacrificed to it and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’” 9 And the LORD said to Moses, “I have seen this people, and behold, it is a stiff-necked people. [10] Now therefore let me alone, that my wrath may burn hot against them and I may consume them, in order that I may make a great nation of you.”

SPECIAL REVELATION IN THE BIBLE

When Jesus was tempted by Satan in the wilderness, He rebuked the devil with the words, “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4). Historically, the church has echoed the teaching of Jesus by affirming that the Bible is the vox Dei, the “voice of God” or the verbum Dei, the “Word of God.” To call the Bible the Word of God is not to suggest that it was written by God’s own divine hand or that it fell from heaven in a parachute. The Bible itself clearly calls attention to its many human authors. In a careful study of Scripture we notice that each human author has his own peculiar literary style, vocabulary, special emphasis, perspective, and the like. Since the production of the Bible involved human effort, how can it be regarded as the Word of God?

The Bible is called the Word of God because of its claim, believed by the church, that the human writers did not merely write their own opinions, but that their words were inspired by God. The apostle Paul writes: “All Scripture is breathed out by God” (2 Timothy 3:16). When we say that the Bible is inspired by God, which is a translation from the Greek word meaning “God-breathed.” God breathed out the Bible. Just as we must expel breath from our mouths when we speak, so ultimately Scripture is God speaking.

Although Scripture came to us from the pens of human authors, the ultimate source of Scripture is God. That is why the prophets could preface their words by saying, “Thus says the Lord.” This is also why Jesus could say, “Your word is truth” (John 17:17), and “Scripture cannot be broken” (John 10:35).

The word inspiration also calls attention to the process by which the Holy Spirit superintended the production of Scripture. The Holy Spirit guided the human authors so that their words would be nothing less than the word of God. How God superintended the original writings of the Bible is not known. But inspiration does not mean that God dictated his messages to those who wrote the Bible. Rather, the Holy Spirit communicated through the human writers the very words of God.

Christians affirm the infallibility and inerrancy of the Bible because God is ultimately the author of the Bible. And because God is incapable of inspiring falsehood, His Word is altogether true and trustworthy. Any normally prepared human literary product is liable to error. But the Bible is not a normal human project. If the Bible is inspired and superintended by God, then it cannot err.

This does not mean that the Bible translations we have today are without error, but that the original manuscripts were absolutely correct. Nor does it mean that every statement in the Bible is true. The writer of the book of Ecclesiastes, for instance, declares that “there is no work or device or knowledge or wisdom in the grave where you are going” (Ecclesiastes 9:10). The writer was speaking from the standpoint of human despair, and we know his statement to be untrue from other parts of Scripture. Even in revealing the false reasonings of a despairing man, the Bible speaks truth.

[11] But Moses implored the LORD his God and said, “O LORD, why does your wrath burn hot against your people, whom you have brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, ‘With evil intent did he bring them out, to kill them in the mountains and to consume them from the face of the earth’? Turn from your burning anger and relent from this disaster against your people. [13] Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your offspring as the stars of heaven, and all this land that I have promised I will give to your offspring, and they shall inherit it forever.’” [14] And the LORD relented from the disaster that he had spoken of bringing on his people.

15 Then Moses turned and went down from the mountain with the two tablets of the testimony in his hand, tablets that were written on both sides; on the front and on the back they were written. [16] The tablets were the work of God, and the writing was the writing of God, engraved on the tablets. 17 When Joshua heard the noise of the people as they shouted, he said to Moses, “There is a noise of war in the camp.” [18] But he said, “It is not the sound of shouting for victory, or the sound of the cry of defeat, but the sound of singing that I hear.” [19] And as soon as he came near the camp and saw the calf and the dancing, Moses’ anger burned hot, and he threw the tablets out of his hands and broke them at the foot of the mountain. [20] He took the calf that they had made and burned it with fire and ground it to powder and scattered it on the water and made the people of Israel drink it.

[21] And Moses said to Aaron, “What did this people do to you that you have brought such a great sin upon them?” 22 And Aaron said, “Let not the anger of my lord burn hot. You know the people, that they are set on evil. 23 For they said to me, ‘Make us gods who shall go before us. As for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.’ 24 So I said to them, ‘Let any who have gold take it off.’ So they gave it to me, and I threw it into the fire, and out came this calf.”

25 And when Moses saw that the people had broken loose (for Aaron had let them break loose, to the derision of their enemies), [26] then Moses stood in the gate of the camp and said, “Who is on the LORD’s side? Come to me.” And all the sons of Levi gathered around him. 27 And he said to them, “Thus says the LORD God of Israel, ‘Put your sword on your side each of you, and go to and fro from gate to gate throughout the camp, and each of you kill his brother and his companion and his neighbor.’” 28 And the sons of Levi did according to the word of Moses. And that day about three thousand men of the people fell. [29] And Moses said, “Today you have been ordained for the service of the LORD, each one at the cost of his son and of his brother, so that he might bestow a blessing upon you this day.”

[30] The next day Moses said to the people, “You have sinned a great sin. And now I will go up to the LORD; perhaps I can make atonement for your sin.” 31 So Moses returned to the LORD and said, “Alas, this people has sinned a great sin. They have made for themselves gods of gold. [32] But now, if you will forgive their sin—but if not, please blot me out of your book that you have written.” [33] But the LORD said to Moses, “Whoever has sinned against me, I will blot out of my book. [34] But now go, lead the people to the place about which I have spoken to you; behold, my angel shall go before you. Nevertheless, in the day when I visit, I will visit their sin upon them.”

35 Then the LORD sent a plague on the people, because they made the calf, the one that Aaron made.

THE COMMAND TO LEAVE SINAI

33  The LORD said to Moses, “Depart; go up from here, you and the people whom you have brought up out of the land of Egypt, to the land of which I swore to Abraham, Isaac, and Jacob, saying, ‘To your offspring I will give it.’ [2] I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites. 3 Go up to a land flowing with milk and honey; but I will not go up among you, lest I consume you on the way, for you are a stiff-necked people.”

[4] When the people heard this disastrous word, they mourned, and no one put on his ornaments. [5] For the LORD had said to Moses, “Say to the people of Israel, ‘You are a stiff-necked people; if for a single moment I should go up among you, I would consume you. So now take off your ornaments, that I may know what to do with you.’” 6 Therefore the people of Israel stripped themselves of their ornaments, from Mount Horeb onward.

THE TENT OF MEETING

[7] Now Moses used to take the tent and pitch it outside the camp, far off from the camp, and he called it the tent of meeting. And everyone who sought the LORD would go out to the tent of meeting, which was outside the camp. 8 Whenever Moses went out to the tent, all the people would rise up, and each would stand at his tent door, and watch Moses until he had gone into the tent. 9 When Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the LORD [1] would speak with Moses. 10 And when all the people saw the pillar of cloud standing at the entrance of the tent, all the people would rise up and worship, each at his tent door. 11 Thus the LORD used to speak to Moses face to face, as a man speaks to his friend. When Moses turned again into the camp, his assistant Joshua the son of Nun, a young man, would not depart from the tent.

MOSES’ INTERCESSION

[12] Moses said to the LORD, “See, you say to me, ‘Bring up this people,’ but you have not let me know whom you will send with me. Yet you have said, ‘I know you by name, and you have also found favor in my sight.’ [13] Now therefore, if I have found favor in your sight, please show me now your ways, that I may know you in order to find favor in your sight. Consider too that this nation is your people.” [14] And he said, “My presence will go with you, and I will give you rest.” [15] And he said to him, “If your presence will not go with me, do not bring us up from here. [16] For how shall it be known that I have found favor in your sight, I and your people? Is it not in your going with us, so that we are distinct, I and your people, from every other people on the face of the earth?”

[17] And the LORD said to Moses, “This very thing that you have spoken I will do, for you have found favor in my sight, and I know you by name.” [18] Moses said, “Please show me your glory.” [19] And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The LORD.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But,” he said, “you cannot see my face, for man shall not see me and live.” 21 And the LORD said, “Behold, there is a place by me where you shall stand on the rock, 22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. [23] Then I will take away my hand, and you shall see my back, but my face shall not be seen.”

MOSES MAKES NEW TABLETS

34  The LORD said to Moses, “Cut for yourself two tablets of stone like the first, and I will write on the tablets the words that were on the first tablets, which you broke. [2] Be ready by the morning, and come up in the morning to Mount Sinai, and present yourself there to me on the top of the mountain. [3] No one shall come up with you, and let no one be seen throughout all the mountain. Let no flocks or herds graze opposite that mountain.” 4 So Moses cut two tablets of stone like the first. And he rose early in the morning and went up on Mount Sinai, as the LORD had commanded him, and took in his hand two tablets of stone. [5] The LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. [6] The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, [7] keeping steadfast love for thousands, [1] forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” 8 And Moses quickly bowed his head toward the earth and worshiped. [9] And he said, “If now I have found favor in your sight, O Lord, please let the Lord go in the midst of us, for it is a stiff-necked people, and pardon our iniquity and our sin, and take us for your inheritance.”

THE COVENANT RENEWED

10 And he said, “Behold, I am making a covenant. Before all your people I will do marvels, such as have not been created in all the earth or in any nation. And all the people among whom you are shall see the work of the LORD, for it is an awesome thing that I will do with you.

[11] “Observe what I command you this day. Behold, I will drive out before you the Amorites, the Canaanites, the Hittites, the Perizzites, the Hivites, and the Jebusites. 12 Take care, lest you make a covenant with the inhabitants of the land to which you go, lest it become a snare in your midst. [13] You shall tear down their altars and break their pillars and cut down their Asherim [14] (for you shall worship no other god, for the LORD, whose name is Jealous, is a jealous God), 15 lest you make a covenant with the inhabitants of the land, and when they whore after their gods and sacrifice to their gods and you are invited, you eat of his sacrifice, 16 and you take of their daughters for your sons, and their daughters whore after their gods and make your sons whore after their gods.

17 “You shall not make for yourself any gods of cast metal.

[18] “You shall keep the Feast of Unleavened Bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month Abib, for in the month Abib you came out from Egypt. 19 All that open the womb are mine, all your male [2] livestock, the firstborn of cow and sheep. 20 The firstborn of a donkey you shall redeem with a lamb, or if you will not redeem it you shall break its neck. All the firstborn of your sons you shall redeem. And none shall appear before me empty-handed.

21 “Six days you shall work, but on the seventh day you shall rest. In plowing time and in harvest you shall rest. 22 You shall observe the Feast of Weeks, the firstfruits of wheat harvest, and the Feast of Ingathering at the year’s end. 23 Three times in the year shall all your males appear before the LORD God, the God of Israel. 24 For I willcast out nations before you and enlarge your borders; no one shall covet your land, when you go up to appear before the LORD your God three times in the year.

25 “You shall not offer the blood of my sacrifice with anything leavened, or let the sacrifice of the Feast of the Passover remain until the morning. 26 The best of the firstfruits of your ground you shall bring to the house of the LORD your God. You shall not boil a young goat in its mother’s milk.”

[27] And the LORD said to Moses, “Write these words, for in accordance with these words I have made a covenant with you and with Israel.” [28] So he was there with the LORD forty days and forty nights. He neither ate bread nor drank water. And he wrote on the tablets the words of the covenant, the Ten Commandments. [1]

THE SHINING FACE OF MOSES

[29] When Moses came down from Mount Sinai, with the two tablets of the testimony in his hand as he came down from the mountain, Moses did not know that the skin of his face shone because he had been talking with God. [2] [30] Aaron and all the people of Israel saw Moses, and behold, the skin of his face shone, and they were afraid to come near him. 31 But Moses called to them, and Aaron and all the leaders of the congregation returned to him, and Moses talked with them. 32 Afterward all the people of Israel came near, and he commanded them all that the LORD had spoken with him in Mount Sinai. [33] And when Moses had finished speaking with them, he put a veil over his face.

34 Whenever Moses went in before the LORD to speak with him, he would remove the veil, until he came out. And when he came out and told the people of Israel what he was commanded, 35 the people of Israel would see the face of Moses, that the skin of Moses’ face was shining. And Moses would put the veil over his face again, until he went in to speak with him.

SABBATH REGULATIONS

35  Moses assembled all the congregation of the people of Israel and said to them, “These are the things that the LORD has commanded you to do. 2 Six days work shall be done, but on the seventh day you shall have a Sabbath of solemn rest, holy to the LORD. Whoever does any work on it shall be put to death. 3 You shall kindle no fire in all your dwelling places on the Sabbath day.”

CONTRIBUTIONS FOR THE TABERNACLE

[4] Moses said to all the congregation of the people of Israel, “This is the thing that the LORD has commanded. 5 Take from among you a contribution to the LORD. Whoever is of a generous heart, let him bring the LORD’s contribution: gold, silver, and bronze; 6 blue and purple and scarlet yarns and fine twined linen; goats’ hair, 7 tanned rams’ skins, and goatskins; [3] acacia wood, 8 oil for the light, spices for the anointing oil and for the fragrant incense, 9 and onyx stones and stones for setting, for the ephod and for the breastpiece.

10 “Let every skillful craftsman among you come and make all that the LORD has commanded: 11 the tabernacle, its tent and its covering, its hooks and its frames, its bars, its pillars, and its bases; 12 the ark with its poles, the mercy seat, and the veil of the screen; 13 the table with its poles and all its utensils, and the bread of the Presence; 14 the lampstand also for the light, with its utensils and its lamps, and the oil for the light; 15 and the altar of incense, with its poles, and the anointing oil and the fragrant incense, and the screen for the door, at the door of the tabernacle; 16 the altar of burnt offering, with its grating of bronze, its poles, and all its utensils, the basin and its stand; 17 the hangings of the court, its pillars and its bases, and the screen for the gate of the court; 18 the pegs of the tabernacle and the pegs of the court, and their cords; 19 the finely worked garments for ministering [1] in the Holy Place, the holy garments for Aaron the priest, and the garments of his sons, for their service as priests.”

20 Then all the congregation of the people of Israel departed from the presence of Moses. 21 And they came, everyone whose heart stirred him, and everyone whose spirit moved him, and brought the LORD’s contribution to be used for the tent of meeting, and for all its service, and for the holy garments. [22] So they came, both men and women. All who were of a willing heart brought brooches and earrings and signet rings and armlets, all sorts of gold objects, every man dedicating an offering of gold to the LORD. 23 And every one who possessed blue or purple or scarlet yarns or fine linen or goats’ hair or tanned rams’ skins or goatskins brought them. 24 Everyone who could make a contribution of silver or bronze brought it as the LORD’s contribution. And every one who possessed acacia wood of any use in the work brought it. 25 And every skillful woman spun with her hands, and they all brought what they had spun in blue and purple and scarlet yarns and fine twined linen. 26 All the women whose hearts stirred them to use their skill spun the goats’ hair. 27 And the leaders brought onyx stones and stones to be set, for the ephod and for the breastpiece, 28 and spices and oil for the light, and for the anointing oil, and for the fragrant incense. 29 All the men and women, the people of Israel, whose heart moved them to bring anything for the work that the LORD had commanded by Moses to be done brought it as a freewill offering to the LORD.

CONSTRUCTION OF THE TABERNACLE

30 Then Moses said to the people of Israel, “See, the LORD has called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah; 31 and he has filled him with the Spirit of God, with skill, with intelligence, with knowledge, and with all craftsmanship, 32 to devise artistic designs, to work in gold and silver and bronze, 33 in cutting stones for setting, and in carving wood, for work in every skilled craft. 34 And he has inspired him to teach, both him and Oholiab the son of Ahisamach of the tribe of Dan. 35 He has filled them with skill to do every sort of work done by an engraver or by a designer or by an embroiderer in blue and purple and scarlet yarns and fine twined linen, or by a weaver—by any sort of workman or skilled designer.

36  “Bezalel and Oholiab and every craftsman in whom the LORD has put skill and intelligence to know how to do any work in the construction of the sanctuary shall work in accordance with all that the LORD has commanded.”

2 And Moses called Bezalel and Oholiab and every craftsman in whose mind the LORD had put skill, everyone whose heart stirred him up to come to do the work. 3 And they received from Moses all the contribution that the people of Israel had brought for doing the work on the sanctuary. They still kept bringing him freewill offerings every morning, 4 so that all the craftsmen who were doing every sort of task on the sanctuary came, each from the task that he was doing, 5 and said to Moses, “The people bring much more than enough for doing the work that the LORD has commanded us to do.” 6 So Moses gave command, and word was proclaimed throughout the camp, “Let no man or woman do anything more for the contribution for the sanctuary.” So the people were restrained from bringing, 7 for the material they had was sufficient to do all the work, and more.

[8] And all the craftsmen among the workmen made the tabernacle with ten curtains. They were made of fine twined linen and blue and purple and scarlet yarns, with cherubim skillfully worked. 9 The length of each curtain was twenty-eight cubits, [1] and the breadth of each curtain four cubits. All the curtains were the same size.

10 He [2] coupled five curtains to one another, and the other five curtains he coupled to one another. 11 He made loops of blue on the edge of the outermost curtain of the first set. Likewise he made them on the edge of the outermost curtain of the second set. 12 He made fifty loops on the one curtain, and he made fifty loops on the edge of the curtain that was in the second set. The loops were opposite one another. 13 And he made fifty clasps of gold, and coupled the curtains one to the other with clasps. So the tabernacle was a single whole.

14 He also made curtains of goats’ hair for a tent over the tabernacle. He made eleven curtains. 15 The length of each curtain was thirty cubits, and the breadth of each curtain four cubits. The eleven curtains were the same size. 16 He coupled five curtains by themselves, and six curtains by themselves. 17 And he made fifty loops on the edge of the outermost curtain of the one set, and fifty loops on the edge of the other connecting curtain. 18 And he made fifty clasps of bronze to couple the tent together that it might be a single whole. 19 And he made for the tent a covering of tanned rams’ skins and goatskins.

20 Then he made the upright frames for the tabernacle of acacia wood. 21 Ten cubits was the length of a frame, and a cubit and a half the breadth of each frame. 22 Each frame had two tenons for fitting together. He did this for all the frames of the tabernacle. 23 The frames for the tabernacle he made thus: twenty frames for the south side. 24 And he made forty bases of silver under the twenty frames, two bases under one frame for its two tenons, and two bases under the next frame for its two tenons. 25 For the second side of the tabernacle, on the north side, he made twenty frames 26 and their forty bases of silver, two bases under one frame and two bases under the next frame. 27 For the rear of the tabernacle westward he made six frames. 28 He made two frames for corners of the tabernacle in the rear. 29 And they were separate beneath but joined at the top, at the first ring. He made two of them this way for the two corners. 30 There were eight frames with their bases of silver: sixteen bases, under every frame two bases.

31 He made bars of acacia wood, five for the frames of the one side of the tabernacle, 32 and five bars for the frames of the other side of the tabernacle, and five bars for the frames of the tabernacle at the rear westward. 33 And he made the middle bar to run from end to end halfway up the frames. 34 And he overlaid the frames with gold, and made their rings of gold for holders for the bars, and overlaid the bars with gold.

35 He made the veil of blue and purple and scarlet yarns and fine twined linen; with cherubim skillfully worked into it he made it. 36 And for it he made four pillars of acacia and overlaid them with gold. Their hooks were of gold, and he cast for them four bases of silver. 37 He also made a screen for the entrance of the tent, of blue and purple and scarlet yarns and fine twined linen, embroidered with needlework, 38 and its five pillars with their hooks. He overlaid their capitals, and their fillets were of gold, but their five bases were of bronze.

MAKING THE ARK

37  Bezalel made the ark of acacia wood. Two cubits [3] and a half was its length, a cubit and a half its breadth, and a cubit and a half its height. 2 And he overlaid it with pure gold inside and outside, and made a molding of gold around it. 3 And he cast for it four rings of gold for its four feet, two rings on its one side and two rings on its other side. 4 And he made poles of acacia wood and overlaid them with gold 5 and put the poles into the rings on the sides of the ark to carry the ark. 6 And he made a mercy seat of pure gold. Two cubits and a half was its length, and a cubit and a half its breadth. 7 And he made two cherubim of gold. He made them of hammered work on the two ends of the mercy seat, 8 one cherub on the one end, and one cherub on the other end. Of one piece with the mercy seat he made the cherubim on its two ends. 9 The cherubim spread out their wings above, overshadowing the mercy seat with their wings, with their faces one to another; toward the mercy seat were the faces of the cherubim.

MAKING THE TABLE

10 He also made the table of acacia wood. Two cubits was its length, a cubit its breadth, and a cubit and a half its height. 11 And he overlaid it with pure gold, and made a molding of gold around it. 12 And he made a rim around it a handbreadth [1] wide, and made a molding of gold around the rim. 13 He cast for it four rings of gold and fastened the rings to the four corners at its four legs. 14 Close to the frame were the rings, as holders for the poles to carry the table. 15 He made the poles of acacia wood to carry the table, and overlaid them with gold. 16 And he made the vessels of pure gold that were to be on the table, its plates and dishes for incense, and its bowls and flagons with which to pour drink offerings.

MAKING THE LAMPSTAND

17 He also made the lampstand of pure gold. He made the lampstand of hammered work. Its base, its stem, its cups, its calyxes, and its flowers were of one piece with it. 18 And there were six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side of it; 19 three cups made like almond blossoms, each with calyx and flower, on one branch, and three cups made like almond blossoms, each with calyx and flower, on the other branch—so for the six branches going out of the lampstand. 20 And on the lampstand itself were four cups made like almond blossoms, with their calyxes and flowers, 21 and a calyx of one piece with it under each pair of the six branches going out of it. 22 Their calyxes and their branches were of one piece with it. The whole of it was a single piece of hammered work of pure gold. 23 And he made its seven lamps and its tongs and its trays of pure gold. 24 He made it and all its utensils out of a talent [2] of pure gold.

MAKING THE ALTAR OF INCENSE

25 He made the altar of incense of acacia wood. Its length was a cubit, and its breadth was a cubit. It was square, and two cubits was its height. Its horns were of one piece with it. 26 He overlaid it with pure gold, its top and around its sides and its horns. And he made a molding of gold around it, 27 and made two rings of gold on it under its molding, on two opposite sides of it, as holders for the poles with which to carry it. 28 And he made the poles of acacia wood and overlaid them with gold.

29 He made the holy anointing oil also, and the pure fragrant incense, blended as by the perfumer.

MAKING THE ALTAR OF BURNT OFFERING

38  He made the altar of burnt offering of acacia wood. Five cubits [3] was its length, and five cubits its breadth. It was square, and three cubits was its height. 2 He made horns for it on its four corners. Its horns were of one piece with it, and he overlaid it with bronze. 3 And he made all the utensils of the altar, the pots, the shovels, the basins, the forks, and the fire pans. He made all its utensils of bronze. 4 And he made for the altar a grating, a network of bronze, under its ledge, extending halfway down. 5 He cast four rings on the four corners of the bronze grating as holders for the poles. 6 He made the poles of acacia wood and overlaid them with bronze. 7 And he put the poles through the rings on the sides of the altar to carry it with them. He made it hollow, with boards.

MAKING THE BRONZE BASIN

8 He made the basin of bronze and its stand of bronze, from the mirrors of the ministering women who ministered in the entrance of the tent of meeting.

MAKING THE COURT

9 And he made the court. For the south side the hangings of the court were of fine twined linen, a hundred cubits; 10 their twenty pillars and their twenty bases were of bronze, but the hooks of the pillars and their fillets were of silver. 11 And for the north side there were hangings of a hundred cubits, their twenty pillars, their twenty bases were of bronze, but the hooks of the pillars and their fillets were of silver. 12 And for the west side were hangings of fifty cubits, their ten pillars, and their ten bases; the hooks of the pillars and their fillets were of silver. 13 And for the front to the east, fifty cubits. 14 The hangings for one side of the gate were fifteen cubits, with their three pillars and three bases. 15 And so for the other side. On both sides of the gate of the court were hangings of fifteen cubits, with their three pillars and their three bases. 16 All the hangings around the court were of fine twined linen. 17 And the bases for the pillars were of bronze, but the hooks of the pillars and their fillets were of silver. The overlaying of their capitals was also of silver, and all the pillars of the court were filleted with silver. 18 And the screen for the gate of the court was embroidered with needlework in blue and purple and scarlet yarns and fine twined linen. It was twenty cubits long and five cubits high in its breadth, corresponding to the hangings of the court. 19 And their pillars were four in number. Their four bases were of bronze, their hooks of silver, and the overlaying of their capitals and their fillets of silver. 20 And all the pegs for the tabernacle and for the court all around were of bronze.

MATERIALS FOR THE TABERNACLE

21 These are the records of the tabernacle, the tabernacle of the testimony, as they were recorded at the commandment of Moses, the responsibility of the Levites under the direction of Ithamar the son of Aaron the priest. 22 Bezalel the son of Uri, son of Hur, of the tribe of Judah, made all that the LORD commanded Moses; 23 and with him was Oholiab the son of Ahisamach, of the tribe of Dan, an engraver and designer and embroiderer in blue and purple and scarlet yarns and fine twined linen.

24 All the gold that was used for the work, in all the construction of the sanctuary, the gold from the offering, was twenty-nine talents and 730 shekels, [1] by the shekel of the sanctuary. [25] The silver from those of the congregation who were recorded was a hundred talents and 1,775 shekels, by the shekel of the sanctuary: 26 a beka [2] a head (that is, half a shekel, by the shekel of the sanctuary), for everyone who was listed in the records, from twenty years old and upward, for 603,550 men. 27 The hundred talents of silver were for casting the bases of the sanctuary and the bases of the veil; a hundred bases for the hundred talents, a talent a base. 28 And of the 1,775 shekels he made hooks for the pillars and overlaid their capitals and made fillets for them. 29 The bronze that was offered was seventy talents and 2,400 shekels; 30 with it he made the bases for the entrance of the tent of meeting, the bronze altar and the bronze grating for it and all the utensils of the altar, 31 the bases around the court, and the bases of the gate of the court, all the pegs of the tabernacle, and all the pegs around the court.

MAKING THE PRIESTLY GARMENTS

39  From the blue and purple and scarlet yarns they made finely woven garments, [3] for ministering in the Holy Place. They made the holy garments for Aaron, as the LORD had commanded Moses.

2 He made the ephod of gold, blue and purple and scarlet yarns, and fine twined linen. 3 And they hammered out gold leaf, and he cut it into threads to work into the blue and purple and the scarlet yarns, and into the fine twined linen, in skilled design. 4 They made for the ephod attaching shoulder pieces, joined to it at its two edges. 5 And the skillfully woven band on it was of one piece with it and made like it, of gold, blue and purple and scarlet yarns, and fine twined linen, as the LORD had commanded Moses.

6 They made the onyx stones, enclosed in settings of gold filigree, and engraved like the engravings of a signet, according to the names of the sons of Israel. 7 And he set them on the shoulder pieces of the ephod to be stones of remembrance for the sons of Israel, as the LORD had commanded Moses.

8 He made the breastpiece, in skilled work, in the style of the ephod, of gold, blue and purple and scarlet yarns, and fine twined linen. 9 It was square. They made the breastpiece doubled, a span [1] its length and a span its breadth when doubled. 10 And they set in it four rows of stones. A row of sardius, topaz, and carbuncle was the first row; 11 and the second row, an emerald, a sapphire, and a diamond; 12 and the third row, a jacinth, an agate, and an amethyst; 13 and the fourth row, a beryl, an onyx, and a jasper. They were enclosed in settings of gold filigree. 14 There were twelve stones with their names according to the names of the sons of Israel. They were like signets, each engraved with its name, for the twelve tribes. 15 And they made on the breastpiece twisted chains like cords, of pure gold. 16 And they made two settings of gold filigree and two gold rings, and put the two rings on the two edges of the breastpiece. 17 And they put the two cords of gold in the two rings at the edges of the breastpiece. 18 They attached the two ends of the two cords to the two settings of filigree. Thus they attached it in front to the shoulder pieces of the ephod. 19 Then they made two rings of gold, and put them at the two ends of the breastpiece, on its inside edge next to the ephod. 20 And they made two rings of gold, and attached them in front to the lower part of the two shoulder pieces of the ephod, at its seam above the skillfully woven band of the ephod. 21 And they bound the breastpiece by its rings to the rings of the ephod with a lace of blue, so that it should lie on the skillfully woven band of the ephod, and that the breastpiece should not come loose from the ephod, as the LORD had commanded Moses.

22 He also made the robe of the ephod woven all of blue, 23 and the opening of the robe in it was like the opening in a garment, with a binding around the opening, so that it might not tear. 24 On the hem of the robe they made pomegranates of blue and purple and scarlet yarns and fine twined linen. 25 They also made bells of pure gold, and put the bells between the pomegranates all around the hem of the robe, between the pomegranates— 26 a bell and a pomegranate, a bell and a pomegranate around the hem of the robe for ministering, as the LORD had commanded Moses.

27 They also made the coats, woven of fine linen, for Aaron and his sons, 28 and the turban of fine linen, and the caps of fine linen, and the linen undergarments of fine twined linen, 29 and the sash of fine twined linen and of blue and purple and scarlet yarns, embroidered with needlework, as the LORD had commanded Moses.

30 They made the plate of the holy crown of pure gold, and wrote on it an inscription, like the engraving of a signet, “Holy to the LORD.” 31 And they tied to it a cord of blue to fasten it on the turban above, as the LORD had commanded Moses.

32 Thus all the work of the tabernacle of the tent of meeting was finished, and the people of Israel did according to all that the LORD had commanded Moses; so they did. [33] Then they brought the tabernacle to Moses, the tent and all its utensils, its hooks, its frames, its bars, its pillars, and its bases; 34 the covering of tanned rams’ skins and goatskins, and the veil of the screen; 35 the ark of the testimony with its poles and the mercy seat; 36 the table with all its utensils, and the bread of the Presence; 37 the lampstand of pure gold and its lamps with the lamps set and all its utensils, and the oil for the light; 38 the golden altar, the anointing oil and the fragrant incense, and the screen for the entrance of the tent; 39 the bronze altar, and its grating of bronze, its poles, and all its utensils; the basin and its stand; 40 the hangings of the court, its pillars, and its bases, and the screen for the gate of the court, its cords, and its pegs; and all the utensils for the service of the tabernacle, for the tent of meeting; 41 the finely worked garments for ministering in the Holy Place, the holy garments for Aaron the priest, and the garments of his sons for their service as priests. 42 According to all that the LORD had commanded Moses, so the people of Israel had done all the work. 43 And Moses saw all the work, and behold, they had done it; as the LORD had commanded, so had they done it. Then Moses blessed them.

THE TABERNACLE ERECTED

40  The LORD spoke to Moses, saying, [2] “On the first day of the first month you shall erect the tabernacle of the tent of meeting. 3 And you shall put in it the ark of the testimony, and you shall screen the ark with the veil. 4 And you shall bring in the table and arrange it, and you shall bring in the lampstand and set up its lamps. 5 And you shall put the golden altar for incense before the ark of the testimony, and set up the screen for the door of the tabernacle. 6 You shall set the altar of burnt offering before the door of the tabernacle of the tent of meeting, 7 and place the basin between the tent of meeting and the altar, and put water in it. 8 And you shall set up the court all around, and hang up the screen for the gate of the court.

9 “Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and consecrate it and all its furniture, so that it may become holy. 10 You shall also anoint the altar of burnt offering and all its utensils, and consecrate the altar, so that the altar may become most holy. 11 You shall also anoint the basin and its stand, and consecrate it. 12 Then you shall bring Aaron and his sons to the entrance of the tent of meeting and shall wash them with water 13 and put on Aaron the holy garments. And you shall anoint him and consecrate him, that he may serve me as priest. 14 You shall bring his sons also and put coats on them, 15 and anoint them, as you anointed their father, that they may serve me as priests. And their anointing shall admit them to a perpetual priesthood throughout their generations.”

16 This Moses did; according to all that the LORD commanded him, so he did. 17 In the first month in the second year, on the first day of the month, the tabernacle was erected. 18 Moses erected the tabernacle. He laid its bases, and set up its frames, and put in its poles, and raised up its pillars. 19 And he spread the tent over the tabernacle and put the covering of the tent over it, as the LORD had commanded Moses. 20 He took the testimony and put it into the ark, and put the poles on the ark and set the mercy seat above on the ark. 21 And he brought the ark into the tabernacle and set up the veil of the screen, and screened the ark of the testimony, as the LORD had commanded Moses. 22 He put the table in the tent of meeting, on the north side of the tabernacle, outside the veil, 23 and arranged the bread on it before the LORD, as the LORD had commanded Moses. 24 He put the lampstand in the tent of meeting, opposite the table on the south side of the tabernacle, 25 and set up the lamps before the LORD, as the LORD had commanded Moses. 26 He put the golden altar in the tent of meeting before the veil, 27 and burned fragrant incense on it, as the LORD had commanded Moses. 28 He put in place the screen for the door of the tabernacle. 29 And he set the altar of burnt offering at the entrance of the tabernacle of the tent of meeting, and offered on it the burnt offering and the grain offering, as the LORD had commanded Moses. 30 He set the basin between the tent of meeting and the altar, and put water in it for washing, [31] with which Moses and Aaron and his sons washed their hands and their feet. 32 When they went into the tent of meeting, and when they approached the altar, they washed, as the LORD commanded Moses. 33 And he erected the court around the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work.

THE GLORY OF THE LORD

[34] Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. 35 And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle. [36] Throughout all their journeys, whenever the cloud was taken up from over the tabernacle, the people of Israel would set out. 37 But if the cloud was not taken up, then they did not set out till the day that it was taken up. 38 For the cloud of the LORD was on the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel throughout all their journeys.

STUDY NOTES FOR EXODUS 1

STUDY NOTE FOR EXODUS 1:1–4 Genesis and Exodus are linked by this introduction (Gen. 46:8–27). God’s promise of nationhood to Abraham begins to be fulfilled by Israel’s fruitfulness (Gen. 12:2). BACK TO EXODUS 1:1

STUDY NOTE FOR EXODUS 1:5 seventy. The number going into Egypt is sometimes given as seventy-five (Acts 7:14), with the difference due to who is counted. The Septuagint text adds five of Joseph’s further male descendants, yielding a total of seventy-five. See notes on Gen. 46:15–27. BACK TO EXODUS 1:5

STUDY NOTE FOR EXODUS 1:7 multiplied ... exceedingly. The terms “fruitful,” “multiplied,” and “the land was filled” remind us of Gen. 1:26–28. Israel fulfills the mandate given to humankind in Gen. 1. By opposing the growth of the Israelites, Pharaoh sets himself against God’s purposes for humanity. BACK TO EXODUS 1:7

STUDY NOTE FOR EXODUS 1:8–22 God’s multiplication of Israel leads to their oppression by the Egyptians.

1:8a new king. The beginning of a new era is marked off by the advent of a new pharaoh. This pharaoh may have been Ahmose I (1550–1525 B.C.) of the eighteenth dynasty, who expelled the Hyksos, the Semitic rulers of Egypt from about 1700–1550 B.C. (Introduction: Date and Occasion; Acts 7:18 note). BACK TO EXODUS 1:8

STUDY NOTE FOR EXODUS 1:11 Pithom and Raamses. These cities for storing agricultural provisions and military supplies were located in the strategic Nile Delta region. Pithom was probably located at modern Tell er-Ratabah or at Tell Hisn, and Raamses is identified as modern Qantir. The city name Raamses was given to the location by Ramesses II (1279–1213 B.C.), who made the city his capital. Prior to this the city was known as Avaris during the period of the Hyksos, then possibly Peru-nefer before being renamed Raamses. Recent archaeological excavations at Qantir have revealed the remains of an impressive city from the second millennium, when a branch of the Nile flowed beside the city. When this branch silted up, Raamses was abandoned, with much of its valuable stonework being removed to Tanis. BACK TO EXODUS 1:11

STUDY NOTE FOR EXODUS 1:14 bitter. The bitter oppression of Egypt is later commemorated by the bitter herbs of the Passover meal (12:8). BACK TO EXODUS 1:14

STUDY NOTE FOR EXODUS 1:15 Hebrew. See note on Gen. 14:13.

midwives. Two midwives to serve such a large population seems far too few; they may be guild leaders. Their names are Semitic, and v. 15 identifies them as Hebrews. While the Pharaoh remains anonymous, the names of the two midwives live on. BACK TO EXODUS 1:15

STUDY NOTE FOR EXODUS 1:16 birthstool. This consisted of two stones upon which women in labor squatted. BACK TO EXODUS 1:16

STUDY NOTES FOR EXODUS 2

STUDY NOTE FOR EXODUS 2:1 a man. The fate of Israel hangs on one family member. Moses has an older sister (v. 4) and brother (7:7). His parents, Amram and Jochebed, are nephew and aunt (6:20). BACK TO EXODUS 2:1

STUDY NOTE FOR EXODUS 2:2 fine child. Moses is a healthy child and likely to survive. BACK TO EXODUS 2:2

STUDY NOTE FOR EXODUS 2:3 basket made of bulrushes. A box of woven papyrus reeds, daubed with tar to make it watertight (cf. Job 9:26; Is. 18:2). The Hebrew term translated “basket” here is used for Noah’s craft in Gen. 7–9. BACK TO EXODUS 2:3

STUDY NOTE FOR EXODUS 2:5 daughter of Pharaoh. There is great irony in the fact that Pharaoh’s daughter rescues Moses from the Nile; her father had commanded the Egyptians to throw all male children into the river (1:22). BACK TO EXODUS 2:5

STUDY NOTE FOR EXODUS 2:10 Moses. This name is Semitic (text note), though perhaps it is compatible with the Egyptian word Mose meaning “born of” (e.g., Thutmose, meaning “born of Thut”). He is educated in the Egyptian court as a promising young noble (Acts 7:22). BACK TO EXODUS 2:10

STUDY NOTE FOR EXODUS 2:11–15 Now forty years old (Acts 7:23), Moses identifies himself with God’s people (Heb. 11:24–27). His effort to deliver an Israelite from oppression proves vain when he seeks to be a judge of Israel (v. 14). While the Israelite challenges Moses’s role as judge, God later appoints Moses to fulfill this task. BACK TO EXODUS 2:11

STUDY NOTE FOR EXODUS 2:13 to the man in the wrong. This is a judicial term (Deut. 25:1; 1 Kin. 8:32). BACK TO EXODUS 2:13

STUDY NOTE FOR EXODUS 2:15 Midian. Probably the name of an early tribal confederacy operating in the Arabian desert. The Midianites were descendants of Abraham and Keturah (Gen. 25:1–6; Num. 10:29–32; Judg. 6). BACK TO EXODUS 2:15

STUDY NOTE FOR EXODUS 2:16 drew water. The women do the difficult task and then are driven off. BACK TO EXODUS 2:16

STUDY NOTE FOR EXODUS 2:17 saved them. This is Moses’s third intervention in defense of the weak. Strife over water rights was common in that region. BACK TO EXODUS 2:17

STUDY NOTE FOR EXODUS 2:18 Reuel. The name means “Friend of God.” Moses’s father-in-law is known by two names: Reuel and Jethro (3:1; 4:18). Jethro and Reuel may be variant names, or Reuel a clan name. BACK TO EXODUS 2:18

STUDY NOTE FOR EXODUS 2:22 Gershom. See text note. Moses is conscious that Midian is not his home. He will later lead Israel from Egypt to the homeland of the people of God. BACK TO EXODUS 2:22

STUDY NOTE FOR EXODUS 2:23 groaned ... cried out ... came up. Israel’s anguished cry is balanced by a fourfold description of God’s response. God “heard ... remembered ... saw ... knew” (vv. 24, 25). This summary prepares for the call of Moses and underscores the theme of divine faithfulness to the covenant promises. BACK TO EXODUS 2:23

STUDY NOTES FOR EXODUS 3

STUDY NOTE FOR EXODUS 3:1 wilderness. An uncultivated area but capable of sustaining grazing livestock. According to 13:4 and Num. 10:11, the wilderness of Sinai later sustains Israel’s flocks for a year. Horeb and Sinai are terms that possibly distinguish Horeb as a wider region from Mount Sinai.

mountain of God. This term anticipates how the mountain will be closely associated with God. Moses is now eighty years old (7:7) and has been in Midian forty years. BACK TO EXODUS 3:1

STUDY NOTE FOR EXODUS 3:2 angel of the LORD . This is a theophany, a visible manifestation of God (v. 4). See note on Gen. 16:7.

fire. A frequent biblical symbol for God’s presence (13:21; 19:18; cf. Gen. 3:24; 1 Kin. 18:24, 38); it particularly expresses His all-consuming holiness (Heb. 12:29). BACK TO EXODUS 3:2

The Route of the Exodus

STUDY NOTE FOR EXODUS 3:3 bush. A real bush is illumined with supernatural fire. God is transcendent, but reveals Himself as fire in the bush to call Moses. BACK TO EXODUS 3:3

STUDY NOTE FOR EXODUS 3:5 holy. The spot is made sacred by God’s presence. See 19:23; 24:2. Only those who are holy can remain in God’s presence. Israel must become a holy nation if God is to dwell among them. BACK TO EXODUS 3:5

STUDY NOTE FOR EXODUS 3:6 God of your father. God remembers His covenant promises to the patriarchs and identifies Himself as their God. See Gen. 26:24; 28:13; 31:42; 32:9. BACK TO EXODUS 3:6

STUDY NOTE FOR EXODUS 3:8 Canaanites. The inhabitants of the Syro-Palestinian coastland.

Hittites. See note on Gen. 10:15.

Amorites. See note on Gen. 10:16.

Perizzites. Possibly the peasantry located in central Palestine (Josh. 17:15).

Hivites. See note on Gen. 10:17.

Jebusites. The original occupants of Jerusalem, later dispossessed by David (Gen. 10:16 note; 2 Sam. 5:6–9). BACK TO EXODUS 3:8

STUDY NOTE FOR EXODUS 3:10 Pharaoh. Probably Thutmose III (1479–1425 B.C.). See Introduction: Date and Occasion. BACK TO EXODUS 3:10

STUDY NOTE FOR EXODUS 3:11 Who am I. Moses felt inadequate for the task, as did Gideon (Judg. 6:15) and Jeremiah (Jer. 1:6). This is the first of his four objections (cf. v. 13; 4:1, 10). BACK TO EXODUS 3:11

STUDY NOTE FOR EXODUS 3:12 sign. God’s call will be confirmed by His future action. God will be with Moses to bring him back to worship (“serve God”) on this same mountain. Having served the Egyptians under duress, the Israelites will become God’s servants in response to His rescue of them. BACK TO EXODUS 3:12

STUDY NOTE FOR EXODUS 3:13 What is his name. Moses anticipates a question from the people regarding the identity of the God who has sent him back to Egypt. In Scripture, a personal name is not merely a form of address but a description of character and personality (Ps. 9:10; cf. 1 Sam. 25:25). In Genesis, God is known to the patriarchs by different names: e.g., God Most High; God Almighty; God Everlasting. BACK TO EXODUS 3:13

STUDY NOTE FOR EXODUS 3:14 I AM WHO I AM. This expression, which builds on God’s promise to be with Moses (v. 12), repeats twice the word ehyeh (“I AM”). God will be who He is. He does not change in His perfections. What He is now, He will be in the future. Other designations of God usually draw attention to some particular aspect of His nature. This expression is all-inclusive. BACK TO EXODUS 3:14

STUDY NOTE FOR EXODUS 3:15 The LORD . The Hebrew is Yahweh, associated here by wordplay with the Hebrew verb for “to be” (thus meaning “he is” or “he will be”). The corresponding first person is ehyeh, that is, “I am.” Note the parallels: “I AM has sent me” (v. 14) and “The Lord [Yahweh] ... has sent me” (v. 15).

remembered throughout all generations. Yahweh, the divine name particularly associated with God’s covenant relationship with Israel, is henceforth to be used in worship. English versions of the OT usually render the Hebrew name “Yahweh” as “the LORD.” The Jews thought the name too holy to pronounce, and when reading the text substituted adonay (“my Lord”). The vowel signs for adonay were later added to the Hebrew consonants of Yahweh as a pronunciation reminder, and this hybrid form was rendered “Jehovah” by William Tyndale’s English translation (A.D. 1530). BACK TO EXODUS 3:15

STUDY NOTE FOR EXODUS 3:16 elders. These are family heads who represent Israel. They will be assembled to hear of God’s faithfulness (4:30, 31). BACK TO EXODUS 3:16

STUDY NOTE FOR EXODUS 3:17 milk and honey. The usual biblical description of Canaan. The Hebrew term translated “honey” probably refers here to a sweet syrup derived from dates or grapes. BACK TO EXODUS 3:17

STUDY NOTE FOR EXODUS 3:20 wonders. This mention of extraordinary deeds anticipates the miraculous events that will take place in Egypt (7:14–12:30). BACK TO EXODUS 3:20

STUDY NOTE FOR EXODUS 3:21 not go empty. As He promised, God will see that their years of bondage are recompensed (Gen. 15:14). BACK TO EXODUS 3:21

STUDY NOTES FOR EXODUS 4

STUDY NOTE FOR EXODUS 4:1–9 God gives Moses three miraculous signs to perform before the Israelites. Later, similar signs will be performed before the Pharaoh. Whereas the Israelites will believe, Pharaoh will disregard both these and subsequent signs warning of disaster.

4:1 But behold. Moses’s third objection (3:11 note). Israel must be persuaded. This will be a difficult task, but God has purposed to see that Israel will believe (3:18). Nothing is said here about convincing Pharaoh (cf. 6:12). BACK TO EXODUS 4:1

STUDY NOTE FOR EXODUS 4:2 hand. The Hebrew word for “hand” often connotes power. Against the oppressing hand of Egypt (3:8; 14:30; 18:10), the mighty hand of God will be stretched out (3:19–20). God will use the hand of Moses to show His power. Moses’s staff will become the staff of God (v. 20). BACK TO EXODUS 4:2

STUDY NOTE FOR EXODUS 4:6 leprous. Not what is today called Hansen’s Disease, but a common skin disease of the time. God shows His power to judge and to heal. BACK TO EXODUS 4:6

STUDY NOTE FOR EXODUS 4:9 the Nile. The Nile was revered as a god and was the source of Egypt’s life. BACK TO EXODUS 4:9

STUDY NOTE FOR EXODUS 4:10 slow of speech. The fourth objection. Moses claims not to be fluent, but God equips whom He calls (cf. Jer. 1:9). God is teaching Moses and his successors to depend on Him for their gifts. Since God made the mouth, He can enable a person to use it (v. 11). BACK TO EXODUS 4:10

STUDY NOTE FOR EXODUS 4:13–16 Left without excuse, Moses still tries to decline his commission. But the Lord has already summoned his brother Aaron. The relation of Moses to Aaron sheds light on the nature of prophecy: Aaron will be a mouthpiece for Moses just as a prophet is for God (v. 16). See also 6:30; 7:1. BACK TO EXODUS 4:13

STUDY NOTE FOR EXODUS 4:17 signs. The supernatural events are again anticipated (3:20 note). These miraculous deeds will be performed with this same staff. BACK TO EXODUS 4:17

STUDY NOTE FOR EXODUS 4:19 all the men ... dead. Including the Egyptian pharaoh (Introduction: Date and Occasion). BACK TO EXODUS 4:19

STUDY NOTE FOR EXODUS 4:20 sons. Gershom (2:22) and Eliezer (18:4). BACK TO EXODUS 4:20

STUDY NOTE FOR EXODUS 4:21 I will harden his heart. Since in this context “heart” denotes “will,” God states that He will strengthen Pharaoh’s resolve not to release the Israelites. Strange as this may seem, God will give Pharaoh the courage to do what Pharaoh has chosen to do from the outset. God does not force Pharaoh to act contrary to his own will. God will display His power over the stubborn hostility of the king so that His people might know that He is the Lord, their deliverer (6:6–8). BACK TO EXODUS 4:21

STUDY NOTE FOR EXODUS 4:22 Israel is my firstborn son. The Lord puts His claim upon Israel as His firstborn son. God’s claim is the reason for God’s deliverance and the covenant to be sealed at Sinai (“that he may serve me,” v. 23). This claim issues in God’s threat against Pharaoh’s firstborn (i.e., the firstborn of Egypt). BACK TO EXODUS 4:22

STUDY NOTE FOR EXODUS 4:24 put him to death. The Hebrew is slightly ambiguous. Most likely the attack is directed against Moses himself, perhaps because of his failure to circumcise his son. Alternatively, it may be against Moses’s firstborn, Gershom. BACK TO EXODUS 4:24

STUDY NOTE FOR EXODUS 4:25 flint. Presumably a ceremonial instrument. Zipporah intervenes to circumcise her son.

Moses’ feet. Lit. “his feet”; the word “Moses’ ” is supplied (cf. v. 24 note). The connection of Zipporah’s action with the “bridegroom of blood” is uncertain. The Lord, the God of the patriarchs, requires the sign of circumcision that He gave to Abraham (Gen. 17:10). BACK TO EXODUS 4:25

STUDY NOTE FOR EXODUS 4:30 Aaron. Aaron will now function as Moses’s spokesman (vv. 13–16 note). BACK TO EXODUS 4:30

STUDY NOTE FOR EXODUS 4:31 believed. Israel now believes as God said they would (3:18). They worship, praising God for His care. BACK TO EXODUS 4:31

STUDY NOTES FOR EXODUS 5

STUDY NOTE FOR EXODUS 5:1 Let my people go. The confrontation with Pharaoh begins with God’s demand. The people are His, not Pharaoh’s.

hold a feast. This is a pilgrimage to a shrine where a festival will be held (3:18). BACK TO EXODUS 5:1

STUDY NOTE FOR EXODUS 5:2 Who is the LORD ? Pharaoh’s question highlights an important theme within the book of Exodus. Subsequent events will make the Lord known. BACK TO EXODUS 5:2

STUDY NOTE FOR EXODUS 5:3 After presenting God’s demand, Moses and Aaron seek to reason with Pharaoh. The Lord is the God of the Hebrews; the distance will be only a three-day journey (3:18); and Israel’s disobedience to God’s command might seriously reduce Pharaoh’s work force. BACK TO EXODUS 5:3

STUDY NOTE FOR EXODUS 5:5 people of the land. Later this term comes to mean the responsible landowners in Israel (2 Kin. 11:18–20; Jer. 34:19), but here it means peasant workers attached to the land. BACK TO EXODUS 5:5

STUDY NOTE FOR EXODUS 5:7 straw. The bricks of the time were much larger than modern bricks; they were molded of Nile mud with straw to increase their strength. BACK TO EXODUS 5:7

STUDY NOTE FOR EXODUS 5:10 taskmasters. The slave masters and section leaders pass the order down through the ranks. During the events of vv. 6–19, Moses and Aaron do not intervene. This crushing reply of Pharaoh shows his human supremacy. BACK TO EXODUS 5:10

STUDY NOTE FOR EXODUS 5:13 were urgent. The taskmasters continue to pressure the people to produce the same number of bricks as before. BACK TO EXODUS 5:13

STUDY NOTE FOR EXODUS 5:15–21 Israel appeals to Pharaoh for relief and complains to Moses and Aaron about their plight. BACK TO EXODUS 5:15

STUDY NOTE FOR EXODUS 5:21 the LORD ... judge. Not for the last time, the leaders of Israel curse Moses for obeying the command of the Lord. BACK TO EXODUS 5:21

STUDY NOTE FOR EXODUS 5:22 Moses ... said. As a mediator, Moses speaks God’s Word to the people, and he pleads the plight of the people to God. This pattern is repeated throughout Exodus. God’s reply gives assurance that the hopeless situation will be the occasion for His mighty action (see ch. 6). BACK TO EXODUS 5:22

STUDY NOTES FOR EXODUS 6

STUDY NOTE FOR EXODUS 6:1 drive. The Lord’s power will more than prevail. Pharaoh will not only let them go, he will drive Israel out. BACK TO EXODUS 6:1

STUDY NOTE FOR EXODUS 6:2–8 Note the repeated use of the revelation (authority) formula, “I am the LORD,” in these verses (vv. 2, 6–8). The use of God’s name underscores the surety of His covenant promises and faithfulness (3:15 and notes). BACK TO EXODUS 6:2

STUDY NOTE FOR EXODUS 6:3 God Almighty. God had revealed Himself to the patriarchs as God Almighty (Hebrew El Shaddai; cf. Gen. 17:1; 28:3; 35:11). Throughout Genesis, however, the name Yahweh is much more commonly used, and it was clearly known by the patriarchs (e.g., Gen. 15:7). While some scholars suggest that the significance of the name Yahweh was not fully known by the patriarchs, it is more likely that the final part of v. 3 ought to be translated: “My name is Yahweh. Did I not make myself known to them?” BACK TO EXODUS 6:3

STUDY NOTE FOR EXODUS 6:4 my covenant. Yahweh is also El Shaddai, the God of Abraham, Isaac, and Jacob. His covenant promises to these earlier patriarchs include the gift of the land of Canaan. BACK TO EXODUS 6:4

STUDY NOTE FOR EXODUS 6:5 remembered my covenant. When used of God, “remembered” means that He is prepared to act on His promises, not simply recall them. BACK TO EXODUS 6:5

STUDY NOTE FOR EXODUS 6:6 bring you out ... redeem. God’s reply to Moses’s complaint of 5:22–23. This is the central core of the section, a solemn assurance of redemption and of covenant reaffirmation. The concept of redemption points to the redemptive work of Christ for His people (Luke 4:16–21; Gal. 3:13; 4:5; Heb. 9:15).

redeem. This term normally refers to the restoration of rights to a disadvantaged family member by the payment of a price or a ransom; such redemption was normally effected by the next of kin (Lev. 25:25; cf. Ruth 4). Israel, as Yahweh’s son (4:22), is redeemed from Egypt to be God’s own people. Redemption and covenant relation are the keys to the passage. The heart of the covenant is God’s claim on His people and the reciprocal claim that He allows them to make on Him. BACK TO EXODUS 6:6

STUDY NOTE FOR EXODUS 6:7 my people. This anticipates 19:5–6. BACK TO EXODUS 6:7

STUDY NOTE FOR EXODUS 6:9–13 In spite of God’s renewed promise, the Israelites remain unconvinced, and even Moses has difficulty believing that his mission will be effective. BACK TO EXODUS 6:9

STUDY NOTE FOR EXODUS 6:14–27 The genealogical material in vv.14–25 interrupts the flow of the story, which is picked up in vv. 26–30; these latter verses deliberately echo vv. 10–12. In this transitional section, Moses and Aaron are formally identified, and the story of their work is reviewed and resumed in preparation for the description of the signs and wonders. The formal identification is accomplished through a genealogy that begins with Reuben, Israel’s oldest son, then proceeds to Simeon, the second son, and finally to Levi. Levi’s genealogy establishes the link to Moses and Aaron. Among the Levites Amram is singled out, then Aaron and Moses. The subsequent names constitute the priestly line for Israel (Num. 25:10–13; 26:57–62). For Korah, see Num. 16:1–35. BACK TO EXODUS 6:14

STUDY NOTE FOR EXODUS 6:20 The record of the marriage of Amram to his paternal aunt would be most unlikely if the genealogy were fictional. Such a marriage was later forbidden in the Mosaic Law (Lev. 18:12), so an author who was making up the genealogy to put Moses’s family in the best light possible would certainly not have invented such a potentially scandalous relationship. The form of the genealogy changes between vv. 19 and 20, suggesting that the Amram of v. 20 was a different person than the Amram of v. 18. The genealogy deliberately omits a number of generations while still establishing that Aaron and Moses were descended from Levi. Three women are mentioned in tracing the line: Jochebed, Elisheba, and a daughter of Putiel. BACK TO EXODUS 6:20

STUDY NOTE FOR EXODUS 6:23 bore him. No descendant of Moses is named, but those of Aaron continue for the next two generations to establish priestly succession from Aaron through his successor Eleazar. The genealogy spans only four generations for the sojourn in Egypt and is clearly selective (Gen. 5:3–32 note). BACK TO EXODUS 6:23

STUDY NOTE FOR EXODUS 6:25 Putiel ... Phinehas. Those named appear later in the story of Israel’s time in the wilderness. BACK TO EXODUS 6:25

STUDY NOTE FOR EXODUS 6:28–7:7 Having told Moses what he should say to the Israelites (6:6–8), the Lord now instructs him regarding Pharaoh. His real demand now appears: not a temporary absence, but a definitive exodus from Egypt. BACK TO EXODUS 6:28

STUDY NOTES FOR EXODUS 7

STUDY NOTE FOR EXODUS 7:1 prophet. The function of Aaron in relation to Moses demonstrates the function of a true prophet in relation to God (4:13–16 note). BACK TO EXODUS 7:1

STUDY NOTE FOR EXODUS 7:2–5 These verses provide an insight into God’s purpose in sending a series of supernatural events against the Egyptians. As v. 5 highlights, these events are designed to make God known to the Egyptians, addressing Pharaoh’s earlier question, “Who is the Lord, that I should obey his voice and let Israel go?” (5:2). In order to fulfill this aim, God states that He will “harden Pharaoh’s heart.” This is a difficult concept to grasp, complicated by the fact that whereas in English the idiom “to be hard-hearted” implies that one lacks compassion, in Hebrew it implies that one is determined or resolved to do something, not necessarily with negative connotations. At no point does God cause Pharaoh to act contrary to his own desires. On the contrary, He actually gives Pharaoh the courage to remain stubbornly committed to his initial plan. Remarkably, God does not use force to manipulate other people to do His will. Pharaoh is allowed to resist—even when the signs and wonders clearly indicate that such resistance will ultimately be futile. BACK TO EXODUS 7:2

STUDY NOTE FOR EXODUS 7:3 heart. The Hebrew is a broad term describing the center of feeling, thinking, and willing.

though I multiply. Or, “in order that I might multiply.”

my signs and wonders. The expression “signs and wonders” is the one used most regularly in the rest of the OT to denote the events that took place in Egypt (cf. Deut. 4:34; 6:22; 7:19; 26:8; 29:3; 34:11; Neh. 9:10; Pss. 105:27; 135:9; Jer. 32:20). Although it has become customary to speak of these as the “ten plagues,” this designation is misleading. Whereas today the term “plague” is generally understood to denote some form of infectious disease, it previously meant in English a “blow” or “stroke” (based on the Latin term plaga). In the Hebrew text of Exodus, the signs and wonders are presented as a series of blows that God sends against the Egyptians, blows often symbolized by the use that Aaron and Moses make of the “staff of God” (4:20). BACK TO EXODUS 7:3

STUDY NOTE FOR EXODUS 7:5 shall know ... bring out the people. God’s purpose in saving the Israelites from Egypt is not merely for their good but so that people will know that He is the Lord (cf. 18:10–12; see Introduction: Theology of Exodus). BACK TO EXODUS 7:5

STUDY NOTE FOR EXODUS 7:9 serpent. The Hebrew word here (different from the word for “serpent” in 4:3) often refers to a reptile associated with water (Gen. 1:21; Ezek. 29:3; 32:2). A crocodile may be in view. Alternatively, it might be a cobra, which is a major symbol for the land of Egypt. BACK TO EXODUS 7:9

STUDY NOTE FOR EXODUS 7:11 magicians. The Hebrew term refers to priests who were associated with the worship of Egyptian deities. Their power to perform miracles may be occultic. See note on 9:11. BACK TO EXODUS 7:11

STUDY NOTE FOR EXODUS 7:13 as the LORD had said. As predicted in 4:21 (cf. 7:3). BACK TO EXODUS 7:13

STUDY NOTE FOR EXODUS 7:14–10:29 A theory of natural causes for the signs and wonders does not do justice to the clear statements of the text (7:17; 9:5 notes). A particular order would be essential for an explanation of the plagues as normal events associated with the overflow of the Nile, but neither the narrative here, nor the lists in Ps. 78:44–51; 105:28–36, suggest such an order.

The signs and wonders are arranged in three groups of three (7:14–8:19; 8:20–9:12; 9:13–10:29), preceded by the transformation of Moses’s staff into a reptile (7:9–13) and climaxed by the death of the firstborn (12:29–32). In the first plague of each series, Moses contacts Pharaoh in the morning; no time indication is given for the other two. The first two plagues in each sequence are preceded by a divine warning, but the third comes unheralded. There is a progression in the severity of the signs, as gradually God persuades some of the Egyptians to take seriously Moses’s request for the release of the Israelites. Pharaoh, however, remains resistant to letting them go.

7:14 hardened. Pharaoh’s heart is strong; he possibly takes courage from the fact that his sorcerer-priests are able to duplicate what Moses and Aaron did. BACK TO EXODUS 7:14

STUDY NOTE FOR EXODUS 7:17 Repeated references to the rod point to Yahweh as the source of power for all that occurs.

I will strike. Aaron will strike, but the Lord will perform the miracle (vv. 14– 20). The striking is by God’s hand, by His rod. The deed of Aaron is owned by God no less than the word that God gave him through Moses.

blood. In Hebrew the word never denotes its red color, but always blood as a substance. The red clay that comes down at the time of flooding from the Ethiopian highlands (coloring the Nile water red) is not in view. BACK TO EXODUS 7:17

STUDY NOTE FOR EXODUS 7:19 waters. All the natural waters of Egypt are involved, including the natural arms of the Nile, the irrigation canals, and the pools formed by river flooding. The Nile River, the source of Egypt’s agricultural life, was revered as a god by the Egyptians in Moses’s day. Beginning with this plague, the Lord’s superiority over the Egyptian pantheon of gods is demonstrated. BACK TO EXODUS 7:19

STUDY NOTE FOR EXODUS 7:22 magicians. See note on 7:11. BACK TO EXODUS 7:22

STUDY NOTES FOR EXODUS 8

STUDY NOTE FOR EXODUS 8:3 Nile shall swarm with frogs. Here the allegedly divine river and frogs bring misery on the Egyptians—another demonstration of the Lord’s supremacy. BACK TO EXODUS 8:3

STUDY NOTE FOR EXODUS 8:7 made frogs come up. The sorcerer-priests can only add to the distress (9:11 note). BACK TO EXODUS 8:7

STUDY NOTE FOR EXODUS 8:8 I will let the people go. Pharaoh, personally affected, makes his first concession. However, he will renege on his promise once the frogs are removed. BACK TO EXODUS 8:8

STUDY NOTE FOR EXODUS 8:16–19 God raises His rod against the dust, turning it into an outbreak of gnats or, perhaps more likely, lice. BACK TO EXODUS 8:16

STUDY NOTE FOR EXODUS 8:19 finger of God. The magicians now admit that a divine intervention is directly involved (cf. 31:18; Ps. 8:3), but Pharaoh is not persuaded. BACK TO EXODUS 8:19

STUDY NOTE FOR EXODUS 8:20 water. This first plague of the second sequence again finds Pharaoh at the Nile (cf. 7:15). BACK TO EXODUS 8:20

STUDY NOTE FOR EXODUS 8:23 put a division. See text note. In the second set of the three signs, God distinguishes between Goshen and the rest of Egypt. He shows His favor toward His own people. Pharaoh later investigates this (9:7). BACK TO EXODUS 8:23

STUDY NOTE FOR EXODUS 8:25 During the swarms of flies, Pharaoh offers to let the people sacrifice, but he is not prepared to agree to all that the Lord demands. Moses regularly refuses to compromise: he will neither worship in the land nor go less than a three-day journey (v. 28); neither will he leave behind the women and children (10:9–11) nor the flocks and herds (10:24–26). At last, after Pharaoh repeatedly breaks faith, God’s liberation is total. Israel not only goes out to worship at Sinai but leaves Egypt for Canaan. BACK TO EXODUS 8:25

STUDY NOTE FOR EXODUS 8:26 abomination. The ancient Egyptians may have deified the animals customarily sacrificed by the Israelites, but some other reason, now unknown, may have caused the Egyptians to abhor Israelite sacrifices. BACK TO EXODUS 8:26

STUDY NOTES FOR EXODUS 9

STUDY NOTE FOR EXODUS 9:3 horses. The horse was brought into Egypt by the Hyksos (c. 1700 B.C.).

camels. Though sporadically used during this period (cf. Gen. 12:16), widespread use of the camel in Egypt only came much later. Perhaps camels of the merchant traders from Arabia and elsewhere are referred to here. BACK TO EXODUS 9:3

STUDY NOTE FOR EXODUS 9:5 set a time. The wonder has not come by coincidence. The biblical account gives no room for a naturalistic explanation. BACK TO EXODUS 9:5

STUDY NOTE FOR EXODUS 9:6 All the livestock. Since the next plague affects livestock also, this phrase must designate either “all kinds of livestock” or all the livestock in the field (cf. vv. 18–19). BACK TO EXODUS 9:6

STUDY NOTE FOR EXODUS 9:7 See 8:23 and note. BACK TO EXODUS 9:7

STUDY NOTE FOR EXODUS 9:8 handfuls. This is done before Pharaoh to underscore that the event is supernatural. BACK TO EXODUS 9:8

STUDY NOTE FOR EXODUS 9:11 magicians. The defeat of the sorcerer-priests has been clear from the start, when Aaron’s staff-become-reptile swallowed up the reptiles they produced (7:12). They have been able to imitate turning water to blood and producing frogs, but they have been able only to add to, and not reverse, these wonders (7:22; 8:7). When they cannot imitate the production of lice (or gnats), they tell Pharaoh that this is of divine origin (8:18, 19). Finally, the magicians are struck with boils and retreat in discomfort and disgrace (9:11). BACK TO EXODUS 9:11

STUDY NOTE FOR EXODUS 9:14 my plagues. These plagues (lit. “blows” or “strokes”) show the power of God’s hand in striking Egypt (3:20; 7:25; 12:13). The last three wonders fall when the staff of the Lord is stretched out to heaven, earth, and heaven (9:22; 10:13, 21). Ex. 9:13–19 is one of the longest speeches in the plagues cycle, with God explaining His own actions. BACK TO EXODUS 9:14

STUDY NOTE FOR EXODUS 9:15, 16 God’s actions are tempered by mercy. He withholds total destruction so that the Egyptians might know His power and repent (v. 15). Further, God’s actions against Pharaoh will cause God’s name to be proclaimed to the nations. BACK TO EXODUS 9:15, 16

STUDY NOTE FOR EXODUS 9:20, 21 Some Egyptians learn to fear God’s word (10:7). BACK TO EXODUS 9:20, 21

STUDY NOTE FOR EXODUS 9:25 broke every tree. See Ps. 29:5. BACK TO EXODUS 9:25

STUDY NOTE FOR EXODUS 9:27 I have sinned. Pharaoh confesses his guilt for the first time, but the phrase “this time” points to the superficiality of his confession. Though not believing him, Moses nevertheless shows God’s power over the earth by stopping the hail. BACK TO EXODUS 9:27

STUDY NOTE FOR EXODUS 9:31, 32 in bud ... late in coming up. This information seems to set the time in January–February, a time when hailstorms are frequent in Egypt. Flax was in the bud in January. Barley was in the ear at that time; it would have been harvested in February. BACK TO EXODUS 9:31, 32

STUDY NOTES FOR EXODUS 10

STUDY NOTE FOR EXODUS 10:1 hardened his heart. Pharaoh’s will is strengthened four times in this one narrative: vv. 8, 10–11, 16–17, 20. BACK TO EXODUS 10:1

STUDY NOTE FOR EXODUS 10:2 tell ... what signs. A clear statement of the divine plan involving Pharaoh. The signs and wonders are designed to teach Israel and to leave an indelible impression on their posterity (Deut. 6:20–25). BACK TO EXODUS 10:2

STUDY NOTE FOR EXODUS 10:9 feast. Moses demands that Israel’s permission to worship be unqualified and total. See note on 8:25. BACK TO EXODUS 10:9

STUDY NOTE FOR EXODUS 10:11 the men among you. Pharaoh is willing to let the men go, but not the rest of the Israelite population. Note the sarcasm of v. 10. BACK TO EXODUS 10:11

STUDY NOTE FOR EXODUS 10:12–15 Goshen is presumably exempt. BACK TO EXODUS 10:12

STUDY NOTE FOR EXODUS 10:16 hastily. The speed of Pharaoh’s action and his confession of sin underscore Egypt’s peril. Severe famine is threatened (“Not a green thing remained”; see v. 15). BACK TO EXODUS 10:16

STUDY NOTE FOR EXODUS 10:22 pitch darkness. This darkness is clearly more than a blinding sandstorm or an eclipse of the sun. It is an unnatural darkness, like that associated with the day of the Lord (Is. 8:22; 58:10; Joel 2:2; Amos 5:20; Zeph. 1:15; cf. Deut. 28:29). This supernatural darkness is further demonstration of the Lord’s authority and power over nature and the false gods of Egypt. The ancient Egyptians regarded Amon-Ra, the personification of the sun, as their chief deity. In this plague, he is not allowed to shine and give life to his people. BACK TO EXODUS 10:22

STUDY NOTES FOR EXODUS 11

STUDY NOTE FOR EXODUS 11:1 plague. A different Hebrew word for “plague” (9:14 note) is used to emphasize the climactic act of divine judgment—the death of the firstborn. The Hebrew word means “stroke” or “blow” and was translated into Latin by the term plaga, from which comes the English term “plague.” Unfortunately, the term “plague” today is generally understood to be a synonym for “pestilence” rather than meaning a strike or blow, which is what it meant when the KJV was translated. BACK TO EXODUS 11:1

STUDY NOTE FOR EXODUS 11:3 gave ... favor. All four references to this event (3:21–22; 11:2–3; 12:35–36; Ps. 105:36–38) emphasize that Egypt gives gladly because of the Lord’s intervention. BACK TO EXODUS 11:3

STUDY NOTE FOR EXODUS 11:5 handmill. The grinding of corn was menial work done by slaves and prisoners of war. BACK TO EXODUS 11:5

STUDY NOTES FOR EXODUS 12

STUDY NOTE FOR EXODUS 12:2 The first month of the Hebrew year was Abib (March–April). This verse appears to report the institution of this new religious calendar, in commemoration of the exodus. In the later Babylonian calendar, the month of Abib is called Nisan (Neh. 2:1; Esth. 3:7). BACK TO EXODUS 12:2

STUDY NOTE FOR EXODUS 12:5 without blemish. Like the sacrifices of Israel (e.g., Lev. 1:3), the Passover lamb must be without flaw. The idea of substitution is evident—the lamb dies in place of the firstborn. Jesus, whose death is prefigured by the Passover sacrifice, is called “the Lamb of God” and “the firstborn” (John 1:29, 36; Rom. 8:29; Col. 1:15, 18; 1 Pet. 1:19; Heb. 1:6; Rev. 5:6). BACK TO EXODUS 12:5

STUDY NOTE FOR EXODUS 12:6 The slaughter occurs at sunset (Deut. 16:6). The act marks the beginning of the Passover. BACK TO EXODUS 12:6

STUDY NOTE FOR EXODUS 12:7 blood. Blood symbolizes the life of a victim (Lev. 17:11). BACK TO EXODUS 12:7

STUDY NOTE FOR EXODUS 12:8, 9 The Passover meal must be eaten as if in haste—the lamb roasted whole and accompanied by unleavened bread. The bitter herbs recall the bitter suffering of slavery in Egypt (1:14). BACK TO EXODUS 12:8, 9

STUDY NOTE FOR EXODUS 12:11 Your belt fastened. The story has arrived at a climactic moment, and the Hebrews must be ready to flee immediately. Their garments, which resemble loose skirts, must be tied up in preparation for a hasty departure. BACK TO EXODUS 12:11

LORD’S Passover. The Passover observance is the oldest of the Jewish festivals and is celebrated at twilight on the fourteenth day of the first month (12:6). It is described in many key OT texts in addition to ch. 12 (cf. 34:25; Lev. 23:5–8; Num. 9:1–14; 28:16–25; 2 Chr. 30:1–9). It is immediately followed by the Feast of Unleavened Bread, which runs for the next seven days (the fifteenth through the twenty-first). Due to the hasty departure of the Israelites from Egypt, only the Passover is observed on this inaugural occasion. Later participants are garbed for travel to celebrate the exit of Israel from Egypt in haste and anxiety. The practice of ritual questions posed by the children during the Passover celebration is a later development rooted in vv. 26, 27.

The NT establishes a direct redemptive connection between the Passover and the death of Jesus, the supreme Passover Lamb who was sacrificed for those who believe (1 Cor. 5:7).

STUDY NOTE FOR EXODUS 12:12 on all the gods of Egypt ... judgments. The impotence of Egypt’s deities to protect the land’s inhabitants is vividly demonstrated to all. BACK TO EXODUS 12:12

STUDY NOTE FOR EXODUS 12:15 leaven. Due to the haste of their departure from Egypt, the Israelites are unable to bake bread leavened with yeast. Unleavened bread becomes a symbol of their swift departure. BACK TO EXODUS 12:15

STUDY NOTE FOR EXODUS 12:19 cut off from the congregation of Israel. See note on Lev. 7:20. Resident aliens and native-born non-Israelites were expected to observe this regulation. BACK TO EXODUS 12:19

STUDY NOTE FOR EXODUS 12:22 hyssop. Hyssop was a species of marjoram used for purification (Lev. 14:4–6; Num. 19:6, 18; Ps. 51:7). The richly textured branches and leaves held enough blood to perform the required act. Hyssop has many stalks, and its use prevents the blood of the animal from coagulating. BACK TO EXODUS 12:22

STUDY NOTE FOR EXODUS 12:23 destroyer. The precise identity of the “destroyer” is uncertain; the alternative translation “destruction” may be preferable. BACK TO EXODUS 12:23

STUDY NOTE FOR EXODUS 12:24 See “The Sacraments” at Matt. 28:19. BACK TO EXODUS 12:24

STUDY NOTE FOR EXODUS 12:26 your children say to you. See note on v. 11. In Jewish Passover celebrations today, the youngest child asks the ritual question, and the father then recites the story of the exodus (cf. 13:8). BACK TO EXODUS 12:26

STUDY NOTE FOR EXODUS 12:31 Up, go out ... serve. The threefold command underscores Pharaoh’s urgency. He admits defeat. BACK TO EXODUS 12:31

STUDY NOTE FOR EXODUS 12:32 bless me also. The blessing sought is presumably to countermand the dreadful curse that has gone through the land. BACK TO EXODUS 12:32

STUDY NOTE FOR EXODUS 12:36 given ... favor. These actions confirm the statement in 11:3 (cf. 3:22). BACK TO EXODUS 12:36

STUDY NOTE FOR EXODUS 12:37 Rameses to Succoth. See note 1:11. Succoth cannot be precisely located but must have been in the eastern Delta, possibly at Tell el-Maskhuta in the Wadi Tumilat. The coastal routes to Canaan (13:17) were shorter but well guarded.

six hundred thousand men on foot. Males of military age (v. 41 note; cf. Num. 11:21; 26:51). Against objections that this number is too large, it has been argued that four centuries might well produce such numbers (1:7). As is often suggested, the Hebrew word for “thousand” can also be taken as meaning “family” or some subsection of a tribe such as a clan (Judg. 6:15). Others have argued that certain numbers were inadvertently altered on account of scribal misreading, which may explain the differences evident between other portions of the biblical text as presently known (cf. 2 Sam. 10:18 and 1 Chr. 19:18; See Introduction to Numbers: Special Issues). BACK TO EXODUS 12:37

STUDY NOTE FOR EXODUS 12:38 mixed multitude. Perhaps persecuted minorities or other slaves come with them. Egyptians who had intermarried with the Hebrews, and even God-fearing Egyptians, are doubtless also included (cf. 9:19–20; 12:48; Is. 56:3). BACK TO EXODUS 12:38

STUDY NOTE FOR EXODUS 12:40 430 years. See Gen. 15:13; note on Acts 7:6. BACK TO EXODUS 12:40

STUDY NOTE FOR EXODUS 12:41 hosts. The Hebrew term denotes clans (cf. 6:19). BACK TO EXODUS 12:41

STUDY NOTE FOR EXODUS 12:43–49 This added explanation of the Passover regulations, focusing on the restriction of the ceremony to the covenant community, is occasioned by the mention of non-Israelites leaving Egypt with Israel (v. 38). Only circumcised covenant members are eligible to participate. BACK TO EXODUS 12:43

STUDY NOTE FOR EXODUS 12:46 in one house. None of the meat is to be taken outside of the house where non-covenant members can have access to it.

bones. No bones of the animals are to be broken, perhaps as a symbol of covenant unity. As with the Passover lamb, no bones of Jesus were broken at His crucifixion (John 19:36; cf. 1 Cor. 5:7). BACK TO EXODUS 12:46

STUDY NOTES FOR EXODUS 13

STUDY NOTE FOR EXODUS 13:2 all the firstborn. Due to the Passover, firstborn males of humans and cattle belong to the Lord (cf. vv. 11–16). The firstborn from the womb represents God’s claim on all. The principle is enunciated here and the details are given at 13:12–16; 22:29, 30; 34:19, 20. In this way, Jesus is later presented as Mary’s firstborn (Luke 2:22–23). BACK TO EXODUS 13:2

STUDY NOTE FOR EXODUS 13:8 tell your son. See note on 12:26. BACK TO EXODUS 13:8

STUDY NOTE FOR EXODUS 13:9 sign ... memorial. Interpreting this figurative expression literally, Jews later put brief passages of the Law (13:1–10, 11–16; Deut. 6:4–9; 11:13–21) in small boxes and attached them to the left arm and forehead. These are the tephillim, the phylacteries (protections) of later Judaism, to which Jesus refers in criticizing the Pharisees’ ostentatious displays of piety (Matt. 23:5). BACK TO EXODUS 13:9

STUDY NOTE FOR EXODUS 13:12 set apart. An animal from the herd or flock can be given to the Lord as a whole burnt offering. The firstborn son is always to be redeemed (v. 13).

firstborn ... males. See note on v. 2. BACK TO EXODUS 13:12

STUDY NOTE FOR EXODUS 13:13 break its neck. This does not involve the shedding of blood and is not a sacrifice. BACK TO EXODUS 13:13

STUDY NOTE FOR EXODUS 13:14 What does this mean. Like the Passover ritual (12:26, 27; 13:8), the ransom of the firstborn is to remind the Israelites that their firstborn males had been ransomed from death. BACK TO EXODUS 13:14

STUDY NOTE FOR EXODUS 13:15 Israel is not exempted from the death sentence on the firstborn in Egypt. The firstborn were spared only through the blood of the Passover lamb. Subsequent generations must be ransomed, either through the life consecration of the Levites, chosen by God in place of the firstborn (Num. 3:11–13), or through the redemption price of five shekels (Num. 3:46–51). BACK TO EXODUS 13:15

STUDY NOTE FOR EXODUS 13:17 way ... of the Philistines. The strongly fortified caravan route that ran parallel to the Mediterranean coast (see Introduction: Special Issues). The Philistines were not in Palestine in considerable numbers until the twelfth century B.C., but there may have been coastal pockets of Philistine (Minoan) trading colonies there earlier. BACK TO EXODUS 13:17

STUDY NOTE FOR EXODUS 13:18 Red Sea. The Hebrew term (yam suph) is used to designate the Gulf of Aqaba (23:31), the Gulf of Suez (10:19; Num. 33:10), as well as the body of water crossed in the Exodus. Scholars suggest that the term may mean “sea of reeds” or “sea of the end.” The “Red Sea” of the exodus was probably one of the Bitter Lakes north of the Gulf of Suez. Perhaps it was the southern extension of the present Lake Menzaleh, or possibly it was Lake Ballah. Archaeological evidence suggests that the Bitter Lakes were at one time joined to the Gulf of Suez.

equipped for battle. This expression translates a rare Hebrew word that may not necessarily have military connotations. “In an orderly fashion” might be a better translation, especially given what is said in v. 17. BACK TO EXODUS 13:18

STUDY NOTE FOR EXODUS 13:19 bones of Joseph. Moses fulfills the request made by Joseph centuries earlier (cf. Gen. 50:25; Josh. 24:32). BACK TO EXODUS 13:19

STUDY NOTE FOR EXODUS 13:20 Etham. Israel camps on the edge of the wilderness near what may have been an Egyptian fortress at Etham (since the name seems Egyptian), where they understandably turn back (14:2). BACK TO EXODUS 13:20

STUDY NOTE FOR EXODUS 13:21 cloud ... fire. Customary symbols of the immediate presence of God (3:2 note; 33:9–10; 40:34–38; Num. 9:15–22; 11:25; Pss. 99:7; 105:39). God guides Israel day and night by His presence. BACK TO EXODUS 13:21

STUDY NOTES FOR EXODUS 14

STUDY NOTE FOR EXODUS 14:2 Pi-hahiroth. By divine command, Israel turns back and camps at Pi-hahiroth. This invites Pharaoh’s pursuit (cf. vv. 3–4).

Migdol. A general word for “fortification”; its location is presently unknown.

Baal-zephon. This site (“Baal of the North”) may have been a shrine dedicated to the worship of a god who was viewed as a protector of sailors. The precise location of Baal-zephon is unknown. BACK TO EXODUS 14:2

STUDY NOTE FOR EXODUS 14:6 made ready his chariot. Pharaoh is in earnest since his elite chariot force is deployed. The horse and chariot seem to have been introduced into Egypt by the Hyksos (c. 1700 B.C.). The Egyptian chariot normally carried two men, although it may have been accompanied by another man who was a runner. BACK TO EXODUS 14:6

STUDY NOTE FOR EXODUS 14:11 They said to Moses. Israel’s rebellious complaints against God’s leading are a continuing theme in Exodus (5:21; 15:24; 16:3; 17:2; 32:1). BACK TO EXODUS 14:11

STUDY NOTE FOR EXODUS 14:13 Fear not. At the crucial point of Israel’s deliverance they must see that their salvation is entirely God’s work. His signs and wonders in Egypt, His leading Israel to this hopeless impasse, pinned between Pharaoh’s chariots and the sea—all prepare for the climactic display of His saving power. The Lord will fight for them; they need only be still. He will gain the glory (14:18). BACK TO EXODUS 14:13

STUDY NOTE FOR EXODUS 14:14 The LORD will fight. This phrase indicates the origin of the theme of the Lord as “divine Warrior,” celebrated in ch. 15. War in the ancient world was viewed as a sacred undertaking in which the honor of the deity was at stake. In Israel, God was the “God of the armies of Israel” (1 Sam. 17:45), but also the “Lord of Hosts” (i.e., the Lord of the armies of heaven, the architect of Israel’s victories and the inflicter of Israel’s defeats). An early account of Israel’s conquests under the Lord’s leadership was called “the Book of the Wars of the Lord” (Num. 21:14). The theology of Holy War, which arose as a result, finds expression throughout both the OT and NT. BACK TO EXODUS 14:14

STUDY NOTE FOR EXODUS 14:15 cry. A prayer of Moses is to be understood. BACK TO EXODUS 14:15

STUDY NOTE FOR EXODUS 14:16 Lift up your staff. The rod of Moses, used in bringing God’s signs and wonders on Egypt, will now bring salvation to His people. BACK TO EXODUS 14:16

STUDY NOTE FOR EXODUS 14:19 angel ... cloud. The Angel of the Lord is identified with God’s own presence in the cloud (23:20–22). See note on Gen. 16:7. BACK TO EXODUS 14:19

STUDY NOTE FOR EXODUS 14:21 east wind. God sends the wind to accomplish His purpose. BACK TO EXODUS 14:21

STUDY NOTE FOR EXODUS 14:24 morning watch. The night was divided into three watches of four hours, the last of which (the morning watch) was from 2 a.m. to 6 a.m., often the time for surprise attacks (cf. 1 Sam. 11:11). The Lord Himself throws the Egyptian army into confusion. BACK TO EXODUS 14:24

STUDY NOTE FOR EXODUS 14:25 the LORD fights. Egypt recognizes the victory as God’s (cf. v. 14). BACK TO EXODUS 14:25

STUDY NOTE FOR EXODUS 14:27 The outstretched hand and staff of Moses are the instruments of destruction for the pursuing army, and they bring about Israel’s deliverance. BACK TO EXODUS 14:27

STUDY NOTE FOR EXODUS 14:30 the LORD saved Israel. Verses 30, 31 summarize God’s saving deed and its effect on Israel. BACK TO EXODUS 14:30

STUDY NOTE FOR EXODUS 14:31 feared ... believed in the LORD and in his servant Moses. At this point, Israel is a community that professes faith. Later, in the wilderness, they will apostatize and come under God’s wrath (Num. 14; Ps. 95). The church, as a professing community, must avoid this example (1 Cor. 10:6–12). BACK TO EXODUS 14:31

STUDY NOTES FOR EXODUS 15

STUDY NOTE FOR EXODUS 15:1 –21 Moses and Israel sing of deliverance and hope. The poem of vv. 1–18, unique in the OT, is a victory song expressed in the first person singular, sung by Moses and all the people. It celebrates the Lord’s majestic power in saving Israel at the sea (vv. 1–13) and claims His power in planting Israel in the land (vv. 14–18). The song’s many archaic expressions point to its origin in the Mosaic period.

15:1 I will sing. The Lord has shown His glory as He promised, and it is the privilege of His people to praise the God of their salvation. The form of the Hebrew verb indicates that this song was sung regularly by the Israelites thereafter. BACK TO EXODUS 15:1

STUDY NOTE FOR EXODUS 15:3 The theme of Yahweh as the Divine Warrior is emphasized. See Is. 59:16–18. BACK TO EXODUS 15:3

STUDY NOTE FOR EXODUS 15:6 Your right hand. A symbol of power. In Canaanite art the god Baal was sometimes depicted with a mace upheld in his right hand. Here, the symbol of divine power is the outstretched hand of Moses holding the rod of the Lord. BACK TO EXODUS 15:6

STUDY NOTE FOR EXODUS 15:8 floods stood up. Through the threatening waters of death God brings His people to Himself. The waters are an instrument of judgment for Egypt and a means of deliverance for Israel. Paul, with some support from Jewish tradition, understands the Red Sea crossing as Israel’s “baptism” (1 Cor. 10:2; cf. 1 Pet. 3:21 note). BACK TO EXODUS 15:8

STUDY NOTE FOR EXODUS 15:9 I ... I ... I ... I. The staccato repetition of these first person claims reveals an arrogance that is soon silenced. BACK TO EXODUS 15:9

STUDY NOTE FOR EXODUS 15:11 Who is like you. The comparison is rhetorical in this threefold presentation of God’s nature and power. BACK TO EXODUS 15:11

STUDY NOTE FOR EXODUS 15:12 earth swallowed them. An expression for their reception into the abode of the dead (Pss. 63:9; 71:20). BACK TO EXODUS 15:12

STUDY NOTE FOR EXODUS 15:13 steadfast love. This translates the Hebrew word hesed, the precise sense of which is difficult to render in English. Here it refers to God’s loyalty and devotion to His people, a loyalty created by the bond of God’s covenant with them. Though we might expect it to be used for the devotion of God’s people to Him, its overwhelming use in the OT is as a description of God’s devotion to His people. There is no stronger term to express the free and faithful grace of His love (34:6, “abounding in steadfast love”; Ps. 136, “his steadfast love endures forever”). God’s abiding covenant love and mercy find particular illustration in the book of Hosea (Hos. 2:19).

your holy abode. The term used here denotes a temporary resting place, which shepherds might use. While Sinai represents the Lord’s resting place at this moment in the exodus, Zion ultimately serves as the place where God gathers His people and dwells among them. BACK TO EXODUS 15:13

STUDY NOTE FOR EXODUS 15:14 tremble. The extraordinary, divinely induced fear of the inhabitants of Canaan is here depicted (Deut. 2:25 note). The peoples are mentioned in the approximate order they will be encountered by the Israelites as they journey to the Promised Land. BACK TO EXODUS 15:14

STUDY NOTE FOR EXODUS 15:17 An important summary of the aims of the exodus that gives prominence to the motif of God dwelling on the earth. The purpose is the settlement of Israel as God’s special people in the Promised Land, the sanctuary of God’s dwelling.

your own mountain. The point of contact between heaven and earth will be here. The OT regularly associates God’s earthly dwelling place with mountains. Here the whole of Palestine is viewed as the place of revelation (cf. Ps. 78:54; Is. 11:9).

sanctuary. The land will become such by God’s indwelling presence, reminding readers that the goal of the exodus is the worship of God in the land. Apart from God’s gracious presence, there is no point in going to the land (33:15). BACK TO EXODUS 15:17

STUDY NOTE FOR EXODUS 15:18 The LORD will reign. Apart from two other explicit references to God’s kingship in the Pentateuch (Num. 23:21; Deut. 33:5), the tabernacle is presented as a royal tent. The concept of divine covenant with Israel involved a recognition of God’s kingship (1 Sam. 8:6–9). BACK TO EXODUS 15:18

STUDY NOTE FOR EXODUS 15:22 –17:16 As the Lord leads His people into the wilderness, He tests and delivers them in ways that reveal His purposes. He heals bitter water to show Himself as the Healer (15:22–27); gives manna and quail to show Himself as Provider and the one who establishes rest (Sabbath) for His people (16:1–26); and gives the water of life (17:1–7). Finally, in military victory, it is the Lord Himself who is the ensign of His people (17:15).

15:22 wilderness of Shur. Israel travels in the Sinai peninsula (about 260 miles [418 km] long and 150 miles [240 km] wide). The word “wilderness” refers here to grazing land as opposed to cultivated land. Shur was located northeast of the Sinai Peninsula, between Egypt and Palestine (Gen. 16:7; 20:1; 25:18). BACK TO EXODUS 15:22

STUDY NOTE FOR EXODUS 15:23 Marah. The word means “bitterness.” The location is suggested to be modern Ain Hawarah, inland and 50 miles (80 km) south of the northern end of Suez. Apparently Israel went down the west coast of the peninsula until they turned east toward Sinai. BACK TO EXODUS 15:23

STUDY NOTE FOR EXODUS 15:24 grumbled. The first instance of Israel’s wilderness complaint—behavior that typifies Israel’s unbelief in the wilderness. The situation is critical. After nine days the water skins are empty, and death from dehydration is an immediate threat. Further, their hopes are dashed—they have located water, but have found it undrinkable (v. 23). BACK TO EXODUS 15:24

STUDY NOTE FOR EXODUS 15:25 he cried. The complaint of the people directed to Moses is really against God. Since Moses leads at God’s command (17:1), he appeals to the Lord.

showed. God instructs Moses by showing him a tree. The general term for God’s law (Hebrew torah) is a form of the verb “showed.” God’s revelation in this event is a “statute and a rule,” preparing for the statutes and ordinances to be given at Sinai and then inscripturated as God’s Word written. God’s Word instructs Israel as He leads and tests them (cf. Jesus’ use of Deut. 8:3 in Matt. 4:4). The tree is a sign of healing and sweetness (Gen. 2:9; Judg. 9:11; Jer. 8:22; Ezek. 47:7, 8). BACK TO EXODUS 15:25

STUDY NOTE FOR EXODUS 15:26 diseases ... I put. See Deut. 28:26, 60–62; 7:15. Diseases mark the effects of the divine curse.

I am the LORD , your healer. God has the power and the mercy to heal (Deut. 32:39; Ps. 103:3). He alone can heal in the peace of His salvation (2 Chr. 16:12; Is. 38:17). To the prayer of anguish (Jer. 17:14), God responds (Jer. 30:17; 33:6). Healing from the damage inflicted by sin and death will come through the Lord’s Anointed, by whose wounds we are healed (Is. 53:5; 61:1,2; Matt. 8:17). BACK TO EXODUS 15:26

STUDY NOTE FOR EXODUS 15:27 Elim. The precise location of this site is uncertain. The Lord, who healed the water of Marah (v. 23), leads His people to a place of rest and refreshment. Had the people trusted God fully, there would have been no need to grumble at Marah. Elim was only a short distance away. BACK TO EXODUS 15:27

STUDY NOTES FOR EXODUS 16

STUDY NOTE FOR EXODUS 16:1 –36 The Israelites continue their journey toward Mt Sinai. A theophany occurs in response to the people’s complaints (16:9–13). The chapter draws to a close with a rest on the following Sabbath (16:27–30). Israel’s keeping of the Sabbath prior to the revelation at Sinai is highlighted, as is God’s continued testing of Israel (v. 4; cf. 15:25; 17:2).

16:1 wilderness of Sin. Situated in the southwest of Sinai. BACK TO EXODUS 16:1

STUDY NOTE FOR EXODUS 16:4 bread. The people cry for bread and meat (v. 3), and God will give both (v. 8). Manna is called the “bread of the angels” (Ps. 78:25). In John 6:26–58, Jesus calls Himself the true manna (“bread of life”) of which this provision in the wilderness was a symbol and type. BACK TO EXODUS 16:4

STUDY NOTE FOR EXODUS 16:7 glory. The word normally refers to the manifested presence of God. Here, the Lord’s gracious provision of the manna is in view. BACK TO EXODUS 16:7

STUDY NOTE FOR EXODUS 16:13 quail. These small migratory game birds of the partridge family come from their winter habitat in Africa in the spring. They are miraculously provided by God to demonstrate His concern for the hunger of the Israelites (see Ps. 78:27). The gift of quail prepares for the sending of manna, which will become the daily food of the Israelites. Quail are given only on one other occasion (Num. 11). BACK TO EXODUS 16:13

STUDY NOTE FOR EXODUS 16:23 holy Sabbath. An elevated term normally reserved for holy festivals. The implication is that the weekly Sabbath was normally kept by Israel before Sinai. The Sabbath ordinance in the Ten Commandments represents a codification of Sabbath observance, not its inauguration. BACK TO EXODUS 16:23

STUDY NOTE FOR EXODUS 16:31 coriander. This seed is small, globular, grayish, and aromatic, tasting like honey cakes. BACK TO EXODUS 16:31

STUDY NOTE FOR EXODUS 16:33 jar. To commemorate the gift of manna, a daily portion is preserved in a special container, called “the golden urn” in Heb. 9:4. Normally, any manna kept overnight decomposed rapidly and became inedible. BACK TO EXODUS 16:33

STUDY NOTE FOR EXODUS 16:35 forty years. The manna continues until they come to Canaan (Josh. 5:10–12). The nomadic lifestyle of the Israelites in the wilderness prevents them from growing crops. BACK TO EXODUS 16:35

STUDY NOTES FOR EXODUS 17

STUDY NOTE FOR EXODUS 17:1 Rephidim. This region, generally identified with the modern Wadi Refayid, about eight miles (13 km) south of Jebel Musa, is the last stop before Sinai. BACK TO EXODUS 17:1

STUDY NOTE FOR EXODUS 17:2 quarreled. This translates the Hebrew word rib, which appears in the name “Meribah” (v. 7).

test the LORD . It is not Moses who is being put on trial, but God. God is being accused of abandoning Israel to die of thirst in the desert. Previously, God indicated that He would test the Israelites through their wilderness experience. BACK TO EXODUS 17:2

STUDY NOTE FOR EXODUS 17:5 Pass on before the people. Moses, taking his rod in his hand and accompanied by elders of Israel who are summoned as representative witnesses of the nation, is to pass on before the people (cf. v. 6). BACK TO EXODUS 17:5

STUDY NOTE FOR EXODUS 17:6 on the rock. God stands on or beside the rock and is identified with it. God is called the “Rock” in the song of Moses (Deut. 32:4, 15, 18, 31) and in the psalms that speak of this event (Ps. 78:35; 95:1).

strike the rock. Moses lifts the rod associated with God’s power and strikes the rock. The fearful solemnity of Moses’s blow appears when he later strikes the rock in disobedience, thereby dishonoring the holiness of God (Num. 20:9–12). BACK TO EXODUS 17:6

STUDY NOTE FOR EXODUS 17:7 Massah and Meribah. Only here and in Ps. 95:8 are Meribah and Massah used in combination with reference to these events. The shorter name Massah is used in place of Massah and Meribah in Deut. 6:16; 9:22; 33:8. BACK TO EXODUS 17:7

STUDY NOTE FOR EXODUS 17:8 Amalek. The Amalekites, a nomadic group based in southern Palestine, were possibly descendants of Esau (Gen. 36:12–16). The Amalekites attacked from the rear (Deut. 25:18). God has provided manna from heaven and water from the rock; now He provides deliverance from enemies. BACK TO EXODUS 17:8

STUDY NOTE FOR EXODUS 17:9 Joshua. Joshua, an Ephraimite previously known as Hoshea (“salvation”), is called Joshua (“Yahweh saves”) at Kadesh, possibly as a result of this victory (Num. 13:8, 16).

I will stand ... with the staff. Joshua will choose men to fight, but they will do so under the uplifted staff, the sign of the Lord’s victory. BACK TO EXODUS 17:9

STUDY NOTE FOR EXODUS 17:10 Joshua ... fought. Joshua prevails in this battle only when Moses holds up to heaven the staff symbolizing the Lord’s presence that brought the signs and wonders in Egypt (4:2; 9:23) and dried up the sea (14:16).

Hur. Hur, attested in later tradition as the husband of Moses’s sister Miriam, was possibly the grandfather of the famous artisan of the tabernacle, Bezalel (1 Chr. 2:19–20). BACK TO EXODUS 17:10

STUDY NOTE FOR EXODUS 17:14 Write this. One of several references to writing in Exodus. The account was perhaps written in the Book of the Wars of the Lord that is mentioned in Num. 21:14. BACK TO EXODUS 17:14

STUDY NOTE FOR EXODUS 17:15 The LORD Is My Banner. The Hebrew word translated “banner” underlies “staff” in v. 9 and is used for the “pole” on which the bronze serpent will later be placed (Num. 21:8). Since “banner” suggests cloth to us, this connection is lost. A spear could serve as a standard in battle, with or without bits of cloth tied to it. Moses’s staff is the ensign to which Joshua’s army can look and that symbolizes God’s saving power. Moses declares that God Himself is the standard, the ensign of His people. BACK TO EXODUS 17:15

STUDY NOTE FOR EXODUS 17:16 A hand ... the LORD . The Hebrew is difficult to translate and interpret (cf. text note). The central message is nevertheless clear: God gives Israel the victory, and the continuing warfare between Israel and Amalek is the Lord’s. On the historic enmity between Israel and Amalek, see Num. 24:20; Deut. 25:17; 1 Sam. 15:2–33; 27:8, 9; 30:1–20; 2 Sam. 8:11, 12; 1 Chr. 4:42, 43; Esth. 3:1 note. BACK TO EXODUS 17:16

STUDY NOTES FOR EXODUS 18

STUDY NOTE FOR EXODUS 18:1–27 The visit of Jethro, the priest of Midian and Moses’s father-in-law, provides an important hinge in the book of Exodus, linking what has already occurred with the covenant about to be ratified. The first half of ch. 18 records Jethro’s reaction to the report of all that God has done for the Israelites in releasing them from Pharaoh’s control. Jethro responds appropriately by worshipping God. The second half of ch. 18 anticipates how the covenant will impact the daily lives of the Israelites by setting out God’s standards for holy living. Because of their sinful nature, the Israelites will need to be taught these standards and have disputes resolved using values derived from these divinely revealed regulations. BACK TO EXODUS 18:1

STUDY NOTE FOR EXODUS 18:2 sent her home. Moses apparently sent Zipporah and his family back to Jethro sometime after the incident of 4:24–26. BACK TO EXODUS 18:2

STUDY NOTE FOR EXODUS 18:11 Now I know. This formula could indicate either the beginning of Jethro’s faith (2 Kin. 5:15) or its strengthening (1 Kin. 17:24). In any event, Jethro offers sacrifices and shares the communion meal as a worshipper of the Lord of Israel, the one true God. By delivering the Israelites from Egypt, God has made Himself known to Jethro (cf. 7:5 and note). BACK TO EXODUS 18:11

STUDY NOTE FOR EXODUS 18:16 statutes ... laws. “Statutes” perhaps suggests standing regulations, and “laws” suggests instructions or teachings. BACK TO EXODUS 18:16

STUDY NOTE FOR EXODUS 18:21 look for able men. Delegation is often difficult for an able leader. Men are chosen here on moral rather than intellectual grounds to deal with simple matters. Difficult cases, perhaps those without precedent, are brought to Moses. This is how Israel’s legal system will later function. No difference is made between the sacred and the secular. The entire law was God’s gift to Israel, and obedience to it amounted to obedience to God. BACK TO EXODUS 18:21

STUDY NOTES FOR EXODUS 19

STUDY NOTE FOR EXODUS 19:1 –24:18 The Lord liberates His people from Egypt to bring them to Himself, to make them His special possession among all peoples. In order to enjoy this blessing, however, they must obey Him and keep His covenant. The revelation at Sinai manifests the holy character of the covenant God and defines the character and behavior appropriate for God’s covenant people.

The Sinai covenant also underscores the special role of the mediator. The Lord declares His intention to descend and speak directly so that the people might hear and trust Moses forever (19:9). However, the face-to-face revelation so terrifies the people that they plead with Moses to go up to God and receive the commands, then return and report to them (20:18–21).

Another crucial lesson of the theophany and revelation at Sinai is the importance of recognizing the holiness of God.

19:1 came into ... Sinai. The wilderness of Sinai probably lay in the southeast region of the Sinai peninsula. Mount Sinai is traditionally identified as Jebel Musa, a mountain with a broad plain at its base that seems to fit the biblical evidence (v. 2; cf. Deut. 9:21 note). Arriving at Sinai possibly seventy days after the Passover, Israel will remain there for almost eleven months (Num. 10:11). BACK TO EXODUS 19:1

STUDY NOTE FOR EXODUS 19:3–6 God’s words begin (v. 3) and end (v. 6) with an instruction of God to Moses. What lies in between is a summary of God’s covenant faithfulness and Israel’s covenant responsibilities. God invites the Israelites to enter into this special covenant relationship. He does not compel them by force to accept His lordship over them. BACK TO EXODUS 19:3

STUDY NOTE FOR EXODUS 19:4 brought you to myself. God’s deliverance from slavery was not just liberation, but also adoption. He has brought the Israelites out and carried them through the wilderness to bring them to Himself, to make them His (Gen. 17:7 note). BACK TO EXODUS 19:4

STUDY NOTE FOR EXODUS 19:5 obey my voice and keep my covenant. Terms summarizing the proper human response to God’s gracious covenant (Gen. 17:2 note).

treasured possession. As the following clause shows, God means that Israel will be His personal treasure within what is more generally owned (1 Chr. 29:3). Israel is separated by God’s election from the world, which belongs in its entirety to Him. BACK TO EXODUS 19:5

STUDY NOTE FOR EXODUS 19:6 kingdom of priests and a holy nation. Israel is to be a priestly royalty, that is, they are to have the status of both priests and kings. This is the status that Adam and Eve forfeited when they betrayed God in the garden of Eden. The Israelites will be a holy nation because God, the Holy One, will come to dwell among them. The emphasis here falls on Israel’s relation to God rather than on any priestly ministry to the nations, yet Israel’s relation to the Lord also bears witness to the world. What this passage prescribes for Israel, the new covenant makes a reality for believers (1 Pet. 2:9–10; Rev. 1:6; 5:10; 20:6). BACK TO EXODUS 19:6

STUDY NOTE FOR EXODUS 19:11 be ready for the third day. Arrangements to ensure ritual purity (washing clothes, v. 10; abstention from sexual intercourse, v. 15; Lev. 15:18; 1 Sam. 21:4) and to safeguard the holiness of the mountain (vv. 12, 13) are commanded in preparation for the theophany, a special visual manifestation of divine presence.

come down on Mount Sinai. The mountain is the Lord’s place of meeting with His people, not His residence. The tabernacle is soon to be His earthly dwelling place. BACK TO EXODUS 19:11

STUDY NOTE FOR EXODUS 19:16 On the morning of the third day. God comes as promised on the morning of the third day. No natural explanation of vv. 16–19a (e.g., a volcanic eruption) is sufficient. This is a divine manifestation by storm and fire.

a very loud trumpet blast. Later, special occasions of worship are signaled by the blast of the horn (Num. 10:10). BACK TO EXODUS 19:16

STUDY NOTE FOR EXODUS 19:24 priests. This may refer to those who discharged the duties of priesthood prior to the establishment of the Levitical priesthood. BACK TO EXODUS 19:24

STUDY NOTES FOR EXODUS 20

STUDY NOTE FOR EXODUS 20:1–17 The Ten Commandments, or “Ten Words” of the covenant. These are expressions of the eternal moral values of God that transcend the OT and the NT. The first four commandments describe how the people are to relate to God, while the remainder describe how God’s people are to relate to each other (Deut. 4:13 note). See “The Threefold Use of the Law” at Deut. 13:10.

20:1 See theological note “The Law of God.”

God spoke all these words. God speaks only these commandments directly to the people (vv. 18–20 and notes; 19:9; Deut. 4:10–14; 5:22–27; 9:10; Neh. 9:13). What are called “words” here are elsewhere called “commandments” (34:28; Deut. 4:13; 10:4). The Hebrew for “word” (dabar) was the term for stipulations in the political treaties of the time.

The Decalogue (from the Greek term meaning “ten words”) itself possibly reflects the ancient treaty framework (see Introduction: Literary Features). First comes the treaty preamble (“I am the LORD your God,” v. 2), then the historical prologue (“who brought you out of the land of Egypt”). The commandments themselves are the treaty stipulations. God is Israel’s Suzerain-King, to whom the people owe complete allegiance. The absence of penalties indicates that the Decalogue is not a legal code but rather a foundational covenant document. The “ten words” are framed as broad principles and not as legislation intended for use in a law court. These covenant principles are then applied in the “Book of the Covenant,” part of which is a set of sample case laws with penalties attached, which follows (20:22–23:19). BACK TO EXODUS 20:1

STUDY NOTE FOR EXODUS 20:2 your God. God’s claim comes first. Israel is His by right of creation and redemption. The Lord’s covenant commands are given to those whom He has already redeemed for Himself from enslavement to Egypt (19:4). BACK TO EXODUS 20:2

STUDY NOTE FOR EXODUS 20:3 before me. Lit. “before My face” or “in My presence.” The Lord is a jealous God who already claims Israel as His (v. 5 note). BACK TO EXODUS 20:3

STUDY NOTE FOR EXODUS 20:4 carved image. The term means something hewn from wood or stone. The prohibited image may be that of the Lord, since other deities have been excluded by v. 2, though the qualifying words “any likeness of anything” suggest that pagan idols may be in view. Israel is to be distinguished from the nations by worship that does not make use of images of God. Images are forbidden, not because there can be none, since God made mankind in His own image (Gen. 1:26, 27), but because God must reveal Himself. He is not subject to human imagination. In His own time, God did provide His own image—Jesus Christ is the true image of the Godhead in bodily form (Col. 1:15; 2:19). See “Syncretism” at Hos. 2:13. BACK TO EXODUS 20:4

STUDY NOTE FOR EXODUS 20:5 jealous. When used of God, this word describes His passion for His holy name, a zeal that demands the exclusive devotion of His people. It is employed when that claim is threatened by other deities (Deut. 6:15; Josh. 24:19).

third and the fourth generation. The longest span of generations represented in a given household at any one time. The severity of God’s judgment on subsequent generations warns those who love their children’s children of the terrible consequences of their sin. BACK TO EXODUS 20:5

STUDY NOTE FOR EXODUS 20:6 showing steadfast love. God’s covenant mercy, or steadfast love (Hebrew hesed) is His devotion to His people (15:13 note). BACK TO EXODUS 20:6

STUDY NOTE FOR EXODUS 20:7 takes his name in vain. God’s name is a gift of grace to Israel. And it is in the name, not through an idol, that Israel has access to God in worship. God’s name is therefore to be revered. This command forbids the use of God’s name in false worship, for incantations or divination, as well as for attesting falsehood or speaking blasphemy (Deut. 28:58). Jesus teaches His disciples to pray that God will hallow His name, and Jesus hallows the Father’s name on the cross (Matt. 6:9; John 12:27, 28). BACK TO EXODUS 20:7

STUDY NOTE FOR EXODUS 20:8 Sabbath. The Hebrew word (shabbat) apparently derives from the verb meaning “to cease”—the Sabbath being the day that regular labor ceased. Exodus cites God’s work of creation as the basis for the command (v. 11), while Deuteronomy bases the Sabbath ordinance on the deliverance from Egypt (Deut. 5:12 and note). The Sabbath ordinance is rooted in both creation and of redemption—it looks backward to God’s good creation (Gen. 2:2, 3) and forward to the final redemptive Sabbath rest for God’s people (Heb. 4:1–11). Just as circumcision is the sign of the Abrahamic covenant (Gen. 17), so the Sabbath becomes the sign of the Sinai covenant (31:13), reminding God’s people of their place within God’s purposes for creation and of their salvation from physical bondage in Egypt. Ultimately, the Sabbath points to Christ, our Creator and Redeemer, who brings rest to the people of God (Matt. 11:28; Col. 2:16, 17). BACK TO EXODUS 20:8

STUDY NOTE FOR EXODUS 20:10 shall not do any work. The Sabbath is not designed as a burden, but as a blessed release from hard labor (Mark 2:27). The holiness of the day separates it to the Lord so that it is enjoyed by sharing His rest, celebrating His work of creation and redemption (Deut. 5:15). BACK TO EXODUS 20:10

STUDY NOTE FOR EXODUS 20:12 your father and your mother. With this fifth commandment, the Decalogue turns to human relations, beginning with the family. Honor toward parents anchors society, and it binds children to parents in the community of faith. The promise and implied warning of this commandment are unique in this series. Disrespect for parents is a serious matter, for it also dishonors the Lord. BACK TO EXODUS 20:12

STUDY NOTE FOR EXODUS 20:13 murder. The Hebrew term used here prohibits more than just murder, hence the KJV translation “Thou shalt not kill.” It refers to the taking of any human life when this is not sanctioned by God, the giver of life. OT legislation distinguishes between manslaughter and premeditated murder, both of which are forbidden but incur different penalties (Num. 35:9–34). The verb here is never applied to Israel at war, and capital punishment was authorized before the revelation of this command (Gen. 9:6; cf. Lev. 24:17; Num. 35:30–34). Human life is sacred because man bears God’s image (Gen. 9:5, 6 and notes). BACK TO EXODUS 20:13

STUDY NOTE FOR EXODUS 20:14 adultery. The commandment emphasizes the importance of faithfulness in human relationships. When such faithfulness is absent from the most intimate of relationships, all relationships are undermined. If Israelites break a marriage covenant, they are very likely to break their covenant with God. See “Marriage” at Mal. 2:16; “Divorce” at Mark 10:2. BACK TO EXODUS 20:14

STUDY NOTE FOR EXODUS 20:15 steal. Property is placed below life and marriage in God’s scheme of moral values. BACK TO EXODUS 20:15

STUDY NOTE FOR EXODUS 20:16 See “Oaths, and Vows” at Neh. 5:12. BACK TO EXODUS 20:16

STUDY NOTE FOR EXODUS 20:18 were afraid and trembled. The awe that recognizes God’s power and glory deters sin (v. 20). BACK TO EXODUS 20:18

STUDY NOTE FOR EXODUS 20:19 You speak to us. Moses’s authority as God’s mediator is acknowledged. That God actually did speak distinguishes Him from false gods, who cannot speak (vv. 22, 23). BACK TO EXODUS 20:19

STUDY NOTE FOR EXODUS 20:24 burnt offerings ... peace offerings. See notes on Lev. 1:3–17 and 3:1. Only two types of sacrifices are briefly mentioned here; the list of sacrifices will be expanded in Lev. 1–7 after the tabernacle is constructed and God comes to dwell among the people. BACK TO EXODUS 20:24

STUDY NOTE FOR EXODUS 20:25 tool ... profane. The reasons for this prohibition are no longer clear. Some suggest that this provision was designed to prevent the Israelites from using the altars of Canaanite holy places, which typically were constructed of cut stones. The altar of burnt offering for the tabernacle was made of wood, covered with bronze. The type of altar described here was used for sacrifices made away from the tabernacle. See note on Deut. 27:5. BACK TO EXODUS 20:25

STUDY NOTE FOR EXODUS 20:26 See note on 28:42. BACK TO EXODUS 20:26

STUDY NOTES FOR EXODUS 21

STUDY NOTE FOR EXODUS 21:1–23:33 The Lord sets forth the obligations of His covenant. Civil and penal case laws are presented at 21:1–22:20; moral imperatives that go beyond what laws might enforce are listed in 22:21–29; instructions for sabbatical periods and the celebration of festivals come in 23:10–19; instructions relating to the occupation of the land of Canaan are given in 23:20–33. The purpose of these covenant obligations was to regulate Israelite life in the Promised Land. Interestingly, many of the laws are paralleled in the Code of Hammurabi.

21:1 rules. The Hebrew word here means “precedents,” or guiding principles determined by case decisions. These sample laws, which apply the foundational Decalogue (20:1–17) to society, extend to 22:20. BACK TO EXODUS 21:1

STUDY NOTE FOR EXODUS 21:2 buy a Hebrew slave. The case law appropriately commences with laws regulating slavery, for that had been Israel’s position in Egypt. A person could sell himself or his wife into slavery because of poverty or debt (2 Kin. 4:1; Neh. 5:1–5; Amos 2:6). Though the Mosaic law allowed the practice of indentured servitude, abuses were carefully limited (Deut. 15:12 note)—such servitude was limited to six years (v. 2) and the rights of slaves were underscored. See note on 1 Pet. 2:18. BACK TO EXODUS 21:2

STUDY NOTE FOR EXODUS 21:6 to God. The judges probably held court at God’s sanctuary. Whether the door or doorpost was at the sanctuary or the home is not specified here, but Deut. 15:17 favors the latter. The piercing of the ear was a public indication of permanent slavery. BACK TO EXODUS 21:6

STUDY NOTE FOR EXODUS 21:7–11 The sale of a woman as a slave-wife seems intended, hence the protection. BACK TO EXODUS 21:7

STUDY NOTE FOR EXODUS 21:13 not lie in wait. An instance of unintentional manslaughter is in view. See note on Deut. 19:4. BACK TO EXODUS 21:13

STUDY NOTE FOR EXODUS 21:15 strikes his father. Such actions transgress the fifth commandment (20:12). BACK TO EXODUS 21:15

STUDY NOTE FOR EXODUS 21:16 steals a man. See note on Deut. 24:7. BACK TO EXODUS 21:16

STUDY NOTE FOR EXODUS 21:17 curses. A further transgression of the fifth commandment. The Hebrew word for “curses” may denote other forms of overt dishonor to parents in addition to spoken curses. BACK TO EXODUS 21:17

STUDY NOTE FOR EXODUS 21:19 walks outdoors with his staff. Evidence that he is recovering from his injury. BACK TO EXODUS 21:19

STUDY NOTE FOR EXODUS 21:20 slave. That the slave does not die immediately is taken as evidence that the master did not intend to kill. BACK TO EXODUS 21:20

STUDY NOTE FOR EXODUS 21:21 his money. While indentured slavery was accepted in the OT, the clear implications of the Christian gospel led to its abolition (1 Pet. 2:18 note). The laws governing Israel’s life should be interpreted in light of their cultural and social setting. They restrained exploitation and oppression in recognition of man’s “hardness of heart” (cf. Matt. 19:8). BACK TO EXODUS 21:21

STUDY NOTE FOR EXODUS 21:22 her children come out. The usual Hebrew word for “child” is used (as in v. 4 and 1:17, 18). The Hebrew verb describes the emergence of a child in Gen. 25:26; 38:28–30. There is no reason to limit the “harm” spoken of to the mother. If there is no lasting harm either to the mother or the child, compensation for the hurt inflicted is to be paid to the husband, fixed by a third party. Otherwise, the penalty is proportionate to the injury to the mother or child. Although the harm to the woman or child was not intentional, there was culpable negligence in disregarding the welfare of the pregnant woman. BACK TO EXODUS 21:22

STUDY NOTE FOR EXODUS 21:24 eye for eye. The fundamental principle is that punishment should fit the crime (Lev. 24:19, 20; Deut. 19:21). Similar statements are found in the laws of Hammurabi (c. 1750 B.C.). It seems that “eye for eye” was idiomatic for the principle of proportional justice, and that such penalties were not literally imposed as the immediate context clearly shows (cf. vv. 18–21; 26–27). BACK TO EXODUS 21:24

STUDY NOTE FOR EXODUS 21:28 When an ox gores. Harm done by animals is the responsibility of the careless owner, and appropriate compensation must be paid. Since the ox had been involved in blood guilt, its flesh was not to be eaten. BACK TO EXODUS 21:28

STUDY NOTE FOR EXODUS 21:32 thirty shekels of silver. The value of a slave’s life and the price Judas was paid to betray Jesus (Matt. 26:15; cf. Zech. 11:12). BACK TO EXODUS 21:32

STUDY NOTES FOR EXODUS 22

STUDY NOTE FOR EXODUS 22:1 repay. Thieves who compound their guilt by profiting from and disposing the stolen animals are to restore fourfold or fivefold (cf. v. 4). More compensation is required in the case of oxen, which take longer to raise. BACK TO EXODUS 22:1

STUDY NOTE FOR EXODUS 22:3 if the sun has risen. The killing of an unknown nighttime burglar does not incur bloodguilt, since confronting the burglar might endanger the homeowner’s life. The daytime thief is readily identifiable, and killing is not justified. BACK TO EXODUS 22:3

STUDY NOTE FOR EXODUS 22:4 double. See note on v. 1. BACK TO EXODUS 22:4

STUDY NOTE FOR EXODUS 22:6 in thorns. Thorns were used as hedges to keep animals out of fields (Mic. 7:4); they were also flammable and used for fuel (Ps. 58:9). BACK TO EXODUS 22:6

STUDY NOTE FOR EXODUS 22:8 come near to God. If the thief is not found, the one entrusted with his neighbor’s goods is brought to the sanctuary (21:6 note), where an oath of innocence is presumably sworn. BACK TO EXODUS 22:8

STUDY NOTE FOR EXODUS 22:12 is stolen. The man entrusted with his neighbor’s animal is presumed to have been negligent. BACK TO EXODUS 22:12

STUDY NOTE FOR EXODUS 22:14 make full restitution. In the owner’s absence, the onus of proof falls on the borrower. BACK TO EXODUS 22:14

STUDY NOTE FOR EXODUS 22:15 came for its hiring fee. The cost of renting the animal is to cover the possibility of loss. BACK TO EXODUS 22:15

STUDY NOTE FOR EXODUS 22:16 If a man seduces. Laws on premarital intercourse require full responsibility from the male for its consequences. The exploited person must be protected. See note on Deut. 22:22–29. BACK TO EXODUS 22:16

STUDY NOTE FOR EXODUS 22:18 sorceress. Sorcery, the attempt to determine and influence the future through occult means, is strongly condemned (Deut. 18:9–13; 2 Kin. 21:6; Jer. 27:9–10; Mic. 5:12; Nah. 3:4). The future is in God’s hands alone (Deut. 18:9 note). BACK TO EXODUS 22:18

STUDY NOTE FOR EXODUS 22:20 destruction. Lit. “devoted to sacred use” or “put to the ban” (Deut. 20:17 note). If a sacred use is impossible, as here, the item is destroyed. In Israel’s holy war—by which God’s judgment was executed against the Canaanites—the spoils were under the ban, devoted to God (Num. 21:2, 3; Josh. 7:11). BACK TO EXODUS 22:20

STUDY NOTE FOR EXODUS 22:21 sojourner. This refers to a temporary dweller without family support, much as Israel had been in Egypt. BACK TO EXODUS 22:21

STUDY NOTE FOR EXODUS 22:22 You shall not mistreat. Widows and orphans, who might lack family defenders, are God’s special concern. He will hear their cry and avenge them. BACK TO EXODUS 22:22

STUDY NOTE FOR EXODUS 22:25 not exact interest. The poor must not be exploited because they are more vulnerable and lack the power or wealth to defend themselves. See note on Deut. 23:19. BACK TO EXODUS 22:25

STUDY NOTE FOR EXODUS 22:26 pledge. See note on Deut. 24:6. A pledge must be returned before hardship is caused by its absence (Deut. 24:10, 11; Amos 2:8). BACK TO EXODUS 22:26

STUDY NOTE FOR EXODUS 22:28 revile God. This text is cited by Paul at Acts 23:5. To question duly appointed authority amounts to questioning God’s authority (Rom. 13:1, 2). Neither God nor the ruler whose authority comes from Him are to be reviled. BACK TO EXODUS 22:28

STUDY NOTE FOR EXODUS 22:29 You shall not delay. Because the firstfruits are symbolic of God’s claim on everything, Israelites are not to hold back this offering (13:2 note). BACK TO EXODUS 22:29

STUDY NOTE FOR EXODUS 22:31 torn by beasts. Since the blood will not have been properly drained (Lev. 3:17; 7:22–27). BACK TO EXODUS 22:31

STUDY NOTES FOR EXODUS 23

STUDY NOTE FOR EXODUS 23:4 your enemy’s ox. The covenant member is not to take advantage of an enemy’s misfortune. See Matt. 5:43–48; Rom. 12:20, 21. BACK TO EXODUS 23:4

STUDY NOTE FOR EXODUS 23:9 sojourner. The substance of 22:21 is repeated, framing the moral obligations set out in 22:21–23:9. These obligations go beyond what courts can enforce and demand exemplary moral behavior. BACK TO EXODUS 23:9

STUDY NOTE FOR EXODUS 23:11 seventh year. Like the weekly Sabbath on which it was patterned, the sabbatical year is intended for the good of humanity and of creation (20:8–11 and notes). It reminds Israel that God, the true owner of the land, has entrusted it to them (Lev. 25:2). The land is to lie fallow, and what grew of itself is reserved for the poor, who will not have been able to save sufficient food resources. Leviticus 26:34–35 suggests that the sabbatical year was not always observed, but it is clearly in place at Neh. 10:31. BACK TO EXODUS 23:11

STUDY NOTE FOR EXODUS 23:14 Three times in the year. The Feast of Unleavened Bread occurred in March or April in celebration of the Israelites’ divine rescue from slavery in Egypt. Seven weeks later came the Feast of Weeks, celebrating the harvest of cereal crops such as wheat. Finally, the Feast of Tabernacles celebrated the final harvest and the end of the agricultural season in autumn (September). BACK TO EXODUS 23:14

STUDY NOTE FOR EXODUS 23:15 Feast of Unleavened Bread. Passover and the Feast of Unleavened Bread are closely associated—the Feast begins the day after Passover. Some have mistakenly argued that the Feast of Unleavened Bread is simply an agricultural festival, but its commemoration of the exodus is clear here. See note on Deut. 16:9–12. BACK TO EXODUS 23:15

STUDY NOTE FOR EXODUS 23:16 Feast of Harvest. See v. 14; Deut. 16:9–12 and notes. Also known as the Feast of Weeks or Pentecost. The Holy Spirit later came in great power at Pentecost (Acts 2:1–39; cf. Rom. 8:23).

Feast of Ingathering. Also called the Feast of Tabernacles or Booths. See v. 14; Deut. 16:13–17 and notes.

end of the year. This refers to the end of the agricultural, not calendar, year. See note on 12:2. BACK TO EXODUS 23:16

STUDY NOTE FOR EXODUS 23:18 You shall not offer. The details of this verse apply to the Passover celebration (cf. 12:10). BACK TO EXODUS 23:18

STUDY NOTE FOR EXODUS 23:19 firstfruits. See notes on 13:2; 1 Cor. 15:20.

You shall not boil. See note on Deut. 14:21. BACK TO EXODUS 23:19

STUDY NOTE FOR EXODUS 23:20 an angel. Despite the reference to pardoning sin, this angel is probably not the Angel of the Lord who is associated with the burning bush (3:2) and the cloud (14:19). See note on Gen. 16:7. BACK TO EXODUS 23:20

STUDY NOTE FOR EXODUS 23:24 pillars. These were stone pillars connected with Canaanite shrines. BACK TO EXODUS 23:24

STUDY NOTE FOR EXODUS 23:25 he will bless. For a longer list of blessings, see Deut. 28:1–14. BACK TO EXODUS 23:25

STUDY NOTE FOR EXODUS 23:27 my terror. See note on 15:14. BACK TO EXODUS 23:27

STUDY NOTE FOR EXODUS 23:28 hornets. See note on Deut. 7:20. BACK TO EXODUS 23:28

STUDY NOTE FOR EXODUS 23:29 I will not drive them out. The coming conquest will be gradual. The Israelites will not assume responsibility for the whole land until they are able to defend and care for it. BACK TO EXODUS 23:29

STUDY NOTE FOR EXODUS 23:31 border. See note on Gen. 13:15.

Red Sea. See note on 13:18. BACK TO EXODUS 23:31

STUDY NOTE FOR EXODUS 23:32 make no covenant. Israel is quick to disobey this command (Josh. 9). The collection of covenant obligations ends as it began—with an emphasis upon keeping the first two commandments (20:1–4, 22). BACK TO EXODUS 23:32

STUDY NOTES FOR EXODUS 24

STUDY NOTE FOR EXODUS 24:1–18 The terms of the covenant having been stipulated, the people ratify the covenant by agreeing to abide by its conditions (vv. 3, 7; cf. 19:8).

24:1 Then he said to Moses. Having set out the covenant obligations, God now gives further instructions to Moses and the leaders of Israel. The mention of Aaron and his two sons speaks for the authenticity of the narrative, for the sons were later killed for an offense against God (Lev. 10:1–2). BACK TO EXODUS 24:1

STUDY NOTE FOR EXODUS 24:3 all the words…and all the rules. This may mark Moses’s delivery of the Book of the Covenant (20:22–23:33), since all Israel has heard the Decalogue (20:1 note). The “rules” are the material in 21:1–22:20. BACK TO EXODUS 24:3

STUDY NOTE FOR EXODUS 24:4 Moses wrote. For another reference to Moses writing, see note on Deut. 31:9. BACK TO EXODUS 24:4

STUDY NOTE FOR EXODUS 24:5 young men. There is no appointed priesthood as yet. The offerings seal the covenant, indicating that God’s acceptance of Israel is on the basis of blood atonement for sin. BACK TO EXODUS 24:5

STUDY NOTE FOR EXODUS 24:7 Book of the Covenant. This phrase probably applies to 20:22–23:33, which Moses recorded (v. 4). BACK TO EXODUS 24:7

STUDY NOTE FOR EXODUS 24:8 threw it on the people. The people are sprinkled with “the blood of the covenant,” the blood that puts the covenant into effect (Heb. 9:16–22 and notes). The blood signifies cleansing from sin so that the people might enter the covenant relation, and it underscores that the ultimate penalty for breaking the covenant is death. This ritual, like the Passover, resembles how the Aaronic priests are consecrated for service in the tabernacle. The people are sanctified to become a holy nation (cf. 19:6). Jesus proclaims the fulfillment of the symbolism at the Last Supper when He offers the cup: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matt. 26:28). BACK TO EXODUS 24:8

STUDY NOTE FOR EXODUS 24:10 they saw the God of Israel. They see a visible manifestation of the Lord, but not the fullness of His glory and power. Moses is later privileged to view the “goodness” and the “back” of God (33:19–23 and notes), though the limited character of the manifestation is emphasized.

feet. The description concentrates only on God’s feet, an indication of the partial character of the divine manifestation.

pavement. Perhaps the vault of the sky under the throne (cf. Ezek. 1:26).

sapphire. The area beneath God’s feet is compared to a pavement of blue lapis lazuli. This semiprecious stone was available in a natural form from Cyprus and Scythia, and in artificial form from Egypt. BACK TO EXODUS 24:10

STUDY NOTE FOR EXODUS 24:11 his hand. His power (4:2 note). Not only do they see God, they eat and drink before Him. Similar meals in celebration of the conclusion of a covenant are recorded at Gen. 31:46; Matt. 26:28. BACK TO EXODUS 24:11

STUDY NOTE FOR EXODUS 24:12–18 Moses ascends Mount Sinai to receive the covenant tablets and further instructions regarding Israel’s worship and the tabernacle. BACK TO EXODUS 24:12

STUDY NOTE FOR EXODUS 24:14 Wait here for us. Moses’s absence sets the scene for the golden calf incident in ch. 32. BACK TO EXODUS 24:14

STUDY NOTE FOR EXODUS 24:16 glory. The term is used for a manifestation of the divine presence. The remainder of Exodus deals with the preparations necessary for God to dwell permanently with His people. BACK TO EXODUS 24:16

STUDY NOTES FOR EXODUS 25

STUDY NOTE FOR EXODUS 25:1–31:8 This section goes into great detail regarding the divine pattern for the place where the Lord Himself will dwell among His people. The tabernacle and its ministry are the two central features—details of the tabernacle construction, and the precise elements, manner, and persons to be employed in God’s service are carefully specified. The inauguration of the covenant established God’s kingship over Israel. That kingship is now to be appropriately recognized by the Israelites via the building of a portable residence for God as a symbol of His royal authority over Israel.

25:1 The materials are to be gathered as freewill offerings from the treasures of the people (12:35, 36). Ironically, while these instructions are being given, the people are contributing gold for an idol at the foot of the mountain (32:1–4). BACK TO EXODUS 25:1

STUDY NOTE FOR EXODUS 25:3 gold, silver, and bronze. The nearer the divine presence, the finer and more precious the material required. Metals and colored yarns are listed in descending order of value. BACK TO EXODUS 25:3

STUDY NOTE FOR EXODUS 25:4 blue. Or violet. Violet and purple dyes were obtained from shellfish; scarlet from insects. These colors were precious because of the cost of the dye. The blue of the tabernacle particularly came to be associated with the Lord (Num. 15:38).

fine twined linen. The fine linen was probably Egyptian.

goats’ hair. The goat hair was undyed. It was to be used as a first covering for the tabernacle, and over it other skins would be placed (26:14). BACK TO EXODUS 25:4

STUDY NOTE FOR EXODUS 25:5 rams’ skins. The ram skin leather was tanned or dyed, perhaps both.

goatskins. The meaning of the Hebrew is uncertain. Dolphin (text note) and sea cow skin are also possible. Such leather may have been cured only, in which case there may be a descending order of value in the skins selected.

acacia wood. A hard, long-lasting wood suitable for carving and overlay. BACK TO EXODUS 25:5

STUDY NOTE FOR EXODUS 25:6 spices. See 30:23–25, 34–38. BACK TO EXODUS 25:6

STUDY NOTE FOR EXODUS 25:7 onyx stones. The stones set in the two shoulder pieces of the ephod were of a substance that could be engraved, such as carnelian, onyx, or lapis lazuli (24:10 note; 28:9–12; 39:6–7). BACK TO EXODUS 25:7

STUDY NOTE FOR EXODUS 25:8 sanctuary. This term underlines the holy nature of God’s residence. It is holy because the Holy One is present there. BACK TO EXODUS 25:8

STUDY NOTE FOR EXODUS 25:9 pattern. The pattern shown to Moses is a model or plan of the tabernacle to be built (cf. the plan of the temple revealed to David in 1 Chr. 28:19). At the same time, it reflects the heavenly residence which already existed (Heb. 9:24). See Ezek. 43:10, 11.

tabernacle. The term means “dwelling place.” With the construction of the tabernacle, God comes to dwell among the Israelites. This marks a radically new stage in the divine-human relationship, because God had no earthly residence prior to this. This tabernacle foreshadows the dwelling of God with humanity in the person of Jesus Christ (John 1:14 note). BACK TO EXODUS 25:9

STUDY NOTE FOR EXODUS 25:10 ark. The revelation of the pattern for the earthly sanctuary begins with the plans for the ark of the covenant, the most holy object in the tabernacle. This ornate chest later contains the Ten Commandments, the pot of manna, and Aaron’s staff (16:33; 25:16; Num. 17:10; Deut. 10:1–5; Heb. 9:4). The ark is viewed as a footstool of the heavenly throne (vv. 18, 22 and notes).

cubit. A cubit is roughly the distance from the tip of the middle finger to the elbow—about eighteen inches. BACK TO EXODUS 25:10

STUDY NOTE FOR EXODUS 25:13 make poles. So that the ark can be moved without being touched (cf. 2 Sam. 6:6, 7). Its holiness and portability are stressed. BACK TO EXODUS 25:13

STUDY NOTE FOR EXODUS 25:16 testimony. The stone tablets of the Sinai covenant. God’s written Word is His witness to the terms of His covenant. BACK TO EXODUS 25:16

STUDY NOTE FOR EXODUS 25:17 mercy seat. Lit. the “atonement covering,” a place at which estranged parties are reconciled. “Atonement” is the normal English translation for the Hebrew root that means “to wipe away” or perhaps “to cover” the guilt of sin from God’s eyes so that believers may be reconciled with God. Propitiation (i.e., turning away divine wrath and satisfying the claims of divine justice) is effected by blood sacrifice in the OT (Lev. 17:11). This shedding of blood dramatizes the cost of forgiveness, and it points forward to the sacrificial death of Christ on the Cross, where the symbolism of the Passover was fulfilled (1 Cor. 5:7). Paul declares that Jesus has been made the propitiation for our sins (Rom. 3:25; cf. 1 John 2:2).

The “mercy seat” is the ark cover, which is sometimes mentioned in distinction from the ark as the place where God is propitiated. In the Septuagint, the Greek term for “mercy seat” (hilasterion) means lit. “place of propitiation” (also in Heb. 9:5). BACK TO EXODUS 25:17

STUDY NOTE FOR EXODUS 25:18 cherubim. In the OT, the cherubs are usually associated with the throne of the Lord as guardians or bearers of the throne (1 Sam. 4:4; Is. 37:16). In the pagan world, cherubs were minor deities protective of palaces and temples; here they symbolize angelic guardians (Gen. 3:24). They were perhaps depicted as winged sphinxes (winged lions with human heads). BACK TO EXODUS 25:18

STUDY NOTE FOR EXODUS 25:22 I will meet. The Lord is the One “who is enthroned on the cherubim” (1 Sam. 4:4; 2 Sam. 6:2; 2 Kin. 19:15; Ps. 80:1; 99:1; Is. 37:16). The mercy seat becomes the focal point for God’s meeting with His people. The purpose of the exodus was the bridging of the chasm separating God and humanity (29:45, 46). BACK TO EXODUS 25:22

STUDY NOTE FOR EXODUS 25:23–40 The revelation of the earthly sanctuary pattern continues with the plans for objects to be housed in the holy place—the table of the bread of the Presence, its dishes, and the golden lampstand. Instructions for the altar of incense, also housed in the Holy Place, are given in 30:1–10.

25:23 make a table. Called “table of the bread of the Presence” (Num. 4:7) and the “table of pure gold” (Lev. 24:6, 2 Chr. 13:11) on which the bread was arranged (1 Kin. 7:48). It stood on the north side of the holy place (40:22). BACK TO EXODUS 25:23

STUDY NOTE FOR EXODUS 25:29 make its ... dishes. These dishes, all of pure gold, include a plate on which the bread of the Presence was placed, a small pan for the frankincense, a pitcher for the wine libation or drink offering, and a bowl into which this was poured (37:16; Lev. 24:7; Num. 4:7). BACK TO EXODUS 25:29

STUDY NOTE FOR EXODUS 25:30 bread of the Presence. This bread can only be eaten by the priests (Lev. 24:8, 9). The careful placement of the twelve loaves (probably symbolizing the twelve tribes of Israel) before the Lord and the eating of the loaves by the people’s religious representatives (the priests) remind Israel of its constant dependence on God’s life-giving presence. BACK TO EXODUS 25:30

STUDY NOTE FOR EXODUS 25:31 lampstand. The lampstand, which stood opposite the table in the Holy Place, is constructed of a talent (about seventy-five pounds) of hammered gold and patterned to suggest a growing almond tree. Perhaps symbolic of new life, the almond tree blossomed in late January, before other trees. BACK TO EXODUS 25:31

STUDY NOTE FOR EXODUS 25:32 six branches. The pedestal and main upright represent the trunk of the tree, out of which grew three branches on either side. The six branches probably rose to the height of the central shaft, with seven lamps (the number signifying completeness) resting on the topmost ornaments of the shaft and branches (v. 37). BACK TO EXODUS 25:32

STUDY NOTES FOR EXODUS 26

STUDY NOTE FOR EXODUS 26:1–37 God reveals the pattern for the tabernacle proper. The tabernacle, God’s holy dwelling in the midst of His sinful people, serves a double function. On the one hand, it protects the people from the dangers of unauthorized intrusion into God’s holy presence—the curtains of the Most Holy Place, of the Holy Place, and even of the courtyard stand between the people and the threat of God’s consuming holy presence. On the other hand, the tabernacle provides a way of approach to the Lord. Worshipers enter the outer court to pray and offer sacrifices; the priests carry the people’s petitions into the holy place; and once a year on the Day of Atonement, the high priest enters the Most Holy Place, the very throne-room of the Almighty, with a blood atonement to meet the Lord at the mercy seat.

Nevertheless, the tabernacle was a provisional symbol of God’s dwelling with humanity, rather than the full reality. It symbolized the heavenly temple of God (Heb. 8:1–6; 9:1–15) and pointed forward to the dwelling of God with humanity in Jesus Christ, God incarnate in human flesh (John 1:14 note). As the author of Hebrews makes clear, the tabernacle and its ministry were insufficient in themselves (Heb. 10:1–4). Rather, they foreshadowed the final and completely sufficient priestly work of Christ (Heb. 10:11–18). The tabernacle was also viewed as a model of the cosmos, anticipating a future time when God’s presence would fill the whole earth. The vision of the New Jerusalem in Rev. 21–22 reveals the fulfillment of this expectation.

26:1 tabernacle. The tabernacle itself, which houses the Holy and Most Holy Places, is forty-five feet long, fifteen feet wide, and fifteen feet high. It is covered with ten curtains woven of expensive fabrics adorned with cherubim. Two sets of five curtains, forty-two feet long by six feet wide, each of fine linen, are connected so as to provide a continuous piece measuring forty-two feet by sixty feet. This is then draped over the wooden framework. This inner covering ends one cubit (18 inches) short of the ground on either side (vv. 1–6). BACK TO EXODUS 26:1

STUDY NOTE FOR EXODUS 26:7 curtains of goats’ hair. As protection for the inner curtain, two sets of curtains of goats’ hair are to be joined by loops and clasps to make one curtain of forty-five feet from top to bottom and sixty-six feet from end to end. BACK TO EXODUS 26:7

STUDY NOTE FOR EXODUS 26:13 the cubit ... shall hang over. The outer curtains are two cubits (three feet) longer than the inner ones and barely reach the ground (v. 1 note). BACK TO EXODUS 26:13

STUDY NOTE FOR EXODUS 26:14 a covering. Two further covers of rams’ skins and goatskins, apparently arranged in that sequence, are made to protect the two inner sets. BACK TO EXODUS 26:14

STUDY NOTE FOR EXODUS 26:15 upright frames. These provide the framework on which the curtains are draped. They are planks, or more likely open frames, that are set vertically to provide the sides and back of the structure. They are stabilized with cross bars and anchored in silver bases driven into the ground. There are twenty on each side and six at the back (west). BACK TO EXODUS 26:15

STUDY NOTE FOR EXODUS 26:26 make bars. The frames are supported by fifteen cross members overlaid with gold, five for each of the enclosed sides. The entire structure can be dismantled or assembled in a minimum amount of time. BACK TO EXODUS 26:26

STUDY NOTE FOR EXODUS 26:31 make a veil. The interior of the tabernacle tent is to be divided by the “veil of the screen” (39:34; 40:21; Num. 4:5) that separates the inner Most Holy Place from the outer Holy Place. This veil is a tapestry that hangs thirty feet from the entrance to the tent, creating an inner cube fifteen feet square where the ark is kept. This is the Most Holy Place, the throne room where the Lord will meet with Israel’s high priest on the Day of Atonement. The Holy Place, a royal antechamber, extends thirty feet from the veil to the tent entrance. BACK TO EXODUS 26:31

STUDY NOTE FOR EXODUS 26:36 for the entrance. The gate at the east end is covered by a screen supported by acacia pillars set in bronze sockets. The screen is made of the same material as the inner curtains and the veil, but is of embroidery rather than tapestry since it was further from the Most Holy Place. BACK TO EXODUS 26:36

STUDY NOTES FOR EXODUS 27

STUDY NOTE FOR EXODUS 27:1 altar. The altar of burnt offering is made of acacia wood overlaid with bronze. The horns at the four corners are important in the ritual and were smeared with blood at the consecration of priests (29:12), in the sin offering (Lev. 4:25, 30), and on the Day of the Atonement (Lev. 16:18). They give sanctuary to anyone who lays hold of them (1 Kin. 1:50). This altar differs from those made of earth or uncut stones (20:24–25). BACK TO EXODUS 27:1

STUDY NOTE FOR EXODUS 27:3 its utensils. Accessories, being outside of the tabernacle proper, are all of bronze. BACK TO EXODUS 27:3

STUDY NOTE FOR EXODUS 27:4 make for it a grating. The grate details and its function are obscure. It is placed halfway down the altar running from below the ledge of the altar to the ground. Perhaps it is for ventilation of the altar fire. The “ledge” of v. 5 is apparently for priests to stand on when offering sacrifice. BACK TO EXODUS 27:4

STUDY NOTE FOR EXODUS 27:9 make the court. The court is a rectangle of 150 by 75 feet (46 by 23 m) enclosed by white linen hangings seven and one-half feet high that separate it from the surrounding camp of Israel (v. 18). BACK TO EXODUS 27:9

STUDY NOTE FOR EXODUS 27:16 For the gate. A thirty-foot opening on the east side was covered by a screen (v. 16). Fifty-six pillars (twenty on the north and south sides, ten on the west, and three on either side of the entrance on the east) in bronze sockets hold up the linen hangings. Another four pillars support the screen. Their arrangement is not specified, and neither is the placement of the tabernacle within the courtyard. The pillars may be held in place by pegs and guy ropes (35:18). BACK TO EXODUS 27:16

STUDY NOTE FOR EXODUS 27:18 length of the court. The court apparently consists of two equal seventy-five-foot squares containing the tabernacle proper and the open space before it. The ark and the altar of burnt offering are the respective central objects. The eastern, open half of the court provides public space for sacrifices and the gathering of worshipers. BACK TO EXODUS 27:18

STUDY NOTE FOR EXODUS 27:20 pure beaten olive oil for the light. Pure olive oil provides a virtually smoke-free light. The lamp is the golden lampstand that stands on the south side of the Holy Place (Lev. 24:1–4). BACK TO EXODUS 27:20

STUDY NOTE FOR EXODUS 27:21 tent of meeting. The tabernacle is so named because God and Israel’s priestly representatives meet there as determined by liturgical regulation. It is not identical with the tabernacle of meeting outside the camp where God meets Moses (33:7 note; Num. 12:4). BACK TO EXODUS 27:21

STUDY NOTES FOR EXODUS 28

STUDY NOTE FOR EXODUS 28:1–30:3 Having revealed the pattern of the earthly sanctuary (25:1–27:21), God now reveals the regulations for the priestly ministry of the sanctuary.

28:1 serve me as priests. First and foremost, the priests are to serve as mediators between God and humanity. As priests and representatives of a holy God, Aaron and his sons participate in the holiness of the tabernacle and are held to strict standards of ritual purity (Lev. 21:1–22:16). In addition to their ceremonial duties, such as offering sacrifices and caring for the place of worship, they act as judges (Deut. 17:8–13), dispense blessings (Num. 6:22–27), give oracles (Num. 27:21), and teach God’s rules and instructions to the people (Deut. 33:10).

Nadab and Abihu. These two sons of Aaron are killed for unlawful activity (Lev. 10:1–2). Aaron is succeeded by Eleazar (Deut. 10:6). BACK TO EXODUS 28:1

STUDY NOTE FOR EXODUS 28:2 make holy garments. The vestments of God’s holy high priest are of paramount importance. They are designed for glory and for beauty, and they are made of the same expensive materials as the tabernacle. BACK TO EXODUS 28:2

STUDY NOTE FOR EXODUS 28:6 the ephod. This sleeveless linen garment decorated with colored thread is made from costly materials and reached from the breast down to the hips. It has shoulder straps with two onyx stones engraved with the names of the tribes, and a waistband (39:2–7). The breastpiece that contains the Urim and Thummim is fastened to the ephod (v. 27; 1 Sam. 23:9–10). BACK TO EXODUS 28:6

STUDY NOTE FOR EXODUS 28:15 a breastpiece. This is a single piece of fabric, folded double to form a square pouch with gemstones bearing the names of the twelve tribes on its front (v. 21) and the Urim and Thummim inside (v. 30). BACK TO EXODUS 28:15

STUDY NOTE FOR EXODUS 28:22 chains. Ropes of twisted gold thread connect the breastpiece to the shoulder straps of the ephod. BACK TO EXODUS 28:22

STUDY NOTE FOR EXODUS 28:29 names of the sons of Israel. Aaron carries this reminder of the nation he represents when he enters the Holy Place. BACK TO EXODUS 28:29

STUDY NOTE FOR EXODUS 28:30 the Urim and the Thummim. Lit. “lights and perfections.” They are used to receive oracles from God (Num. 27:21; Deut. 33:8; 1 Sam. 23:6–13; 28:6; Ezra 2:63). There is no hint of how they function or what they are—perhaps stones of different colors, or two small objects engraved with symbols or letters of the alphabet. BACK TO EXODUS 28:30

STUDY NOTE FOR EXODUS 28:31 robe of the ephod. This blue robe with bells is worn under the breastpiece and ephod to identify and protect the priest when he enters an area of special sanctity. BACK TO EXODUS 28:31

STUDY NOTE FOR EXODUS 28:36 Holy to the LORD . On the turban of Aaron is fastened a plate or diadem. The same object is called a crown (29:6; 39:30; Lev. 8:9) and worn by kings (2 Sam. 1:10; 2 Kin. 11:12; Ps. 89:39). The engraved plate is of pure gold, and it identifies Aaron as set apart to the Lord and as Israel’s representative. BACK TO EXODUS 28:36

STUDY NOTE FOR EXODUS 28:40 make coats ... sashes ... caps. The other priestly garments are only briefly described. The coat seems to have been a long shirt-like garment worn under the robe. These priestly garments are to be worn in God’s presence (v. 43). Ordinary priests wear plain coats, a less ornate sash, and a headdress different from the high priest’s. BACK TO EXODUS 28:40

STUDY NOTE FOR EXODUS 28:42 linen undergarments. The undergarment is worn so as not to violate the command of 20:26. Ritual nakedness, so common in other ancient religions, is forbidden in Israel. BACK TO EXODUS 28:42

STUDY NOTES FOR EXODUS 29

STUDY NOTE FOR EXODUS 29:1 consecrate. Or “make them holy,” set them apart from their fellow Israelites for God’s service. To serve within the tabernacle, the priests have to be holy. BACK TO EXODUS 29:1

STUDY NOTE FOR EXODUS 29:2 bread ... cakes ... wafers. Three kinds of grain offering are to be presented (cf. Lev. 2:4–10). BACK TO EXODUS 29:2

STUDY NOTE FOR EXODUS 29:4 wash them with water. Aaron and his sons cannot enter the tabernacle until they have been ceremonially cleansed by washing and sacrifice has been made for them (cf. Heb. 7:26–28). BACK TO EXODUS 29:4

STUDY NOTE FOR EXODUS 29:5 take the garments. Aaron and his sons are to be clothed with sacred garments symbolic of their office. Only Aaron is anointed and thereby authorized to act as chief priest. BACK TO EXODUS 29:5

STUDY NOTE FOR EXODUS 29:9 ordain. Lit. “fill the hand.” Possibly a Hebrew idiom for induction into office, but it may refer to how they will receive meat from the sacrifices offered by the Israelites in the future (cf. vv. 27–28). BACK TO EXODUS 29:9

STUDY NOTE FOR EXODUS 29:10 bring the bull. Priests lay their hands on the bull calf to symbolize personal identification and substitution in this sin offering. Blood is to be smeared on the horns of the altar of burnt offering as it was for laymen, since Aaron and his sons are still unconsecrated (Lev. 4:25, 30). The remainder of the blood is poured at the bottom of the altar as in the sin offering (Lev. 4:7; 9:9). Certain parts are to be burned on the altar (v. 13), but the remainder is to be burned outside the camp as unclean (v. 14). BACK TO EXODUS 29:10

STUDY NOTE FOR EXODUS 29:15 one of the rams. This ram will be offered as a dedicatory burnt offering (Lev. 1:3–17 note). BACK TO EXODUS 29:15

STUDY NOTE FOR EXODUS 29:19 take the other ram. The other ram will be offered as a peace offering (Lev. 3:1 note). BACK TO EXODUS 29:19

STUDY NOTE FOR EXODUS 29:20 put it on the tip. The ear, hands, and feet of the priests (extremities as representative parts of the whole) are cleansed from impurities to consecrate for service. BACK TO EXODUS 29:20

STUDY NOTE FOR EXODUS 29:22 the right thigh. Normally part of the priest’s portion (Lev. 7:32), it is also burned in this sacrifice for the priests. BACK TO EXODUS 29:22

STUDY NOTE FOR EXODUS 29:24 wave them. The ceremonial waving symbolizes their dedication as gifts to God. BACK TO EXODUS 29:24

STUDY NOTE FOR EXODUS 29:26 your portion. Moses, since he is acting as priest, will receive the breast and the thigh of the ram from the consecration of Aaron and his sons as his portion; thereafter, the priests are to receive these (Lev. 7:31–32). BACK TO EXODUS 29:26

STUDY NOTE FOR EXODUS 29:38 day by day regularly. The requirements for the daily priestly offerings are reviewed (vv. 38–46). The author of Hebrews contrasts these daily sacrifices for sin (whose repetition pointed to their insufficiency) with the once-for-all sacrifice of Christ (Heb. 10:11–14). BACK TO EXODUS 29:38

STUDY NOTE FOR EXODUS 29:42–46 This passage states the goal of the exodus (and of the book). God “brought them out of the land of Egypt” that He might “dwell among them” (v. 46; cf. 7:5; 18:10–12 and notes). The covenant relationship between God and His people is fundamentally one of communion between God and humanity (Gen. 17:7; Ex. 6:7). BACK TO EXODUS 29:42

STUDY NOTES FOR EXODUS 30

STUDY NOTE FOR EXODUS 30:1 an altar on which to burn incense. The altar is to be placed in front of the veil at the entrance to the Most Holy Place (v. 6). It is lit by the high priest morning and evening. The smoke that then covers the mercy seat protects the high priest from the divine presence (Lev. 16:13). BACK TO EXODUS 30:1

STUDY NOTE FOR EXODUS 30:12 take the census. The half-shekel atonement money that accompanies each census witnesses to Israel’s dependence on the Lord’s mercy. Their lives are forfeit because of sin and must be redeemed. The lesson of the Passover and the redemption of the firstborn is applied to all Israel (13:15; 22:29; Num. 3:40–51).

ransom. Lit. “atonement.” The payment serves as an act of individual atonement and is an assertion of God’s rights over Israel. BACK TO EXODUS 30:12

STUDY NOTE FOR EXODUS 30:17–21 The priests wash their hands and feet when they approach the altar or enter the tabernacle for ministry. No dimensions are given for the basin, though Solomon’s temple basins are massive (1 Kin. 7:38). Neglecting to wash might cause death—the holy God is not to be approached casually (vv. 20, 21). BACK TO EXODUS 30:17

STUDY NOTES FOR EXODUS 31

STUDY NOTE FOR EXODUS 31:1–11 The tabernacle is to be constructed according to the divine design by gifted men who are supernaturally enabled by the Holy Spirit to oversee all the tasks required (vv. 3–6, 11). All the work is described to Moses by God and little room is left for creative variation (25:9). BACK TO EXODUS 31:1

STUDY NOTE FOR EXODUS 31:2 Bezalel. The name is archaic and means “in El’s [God’s] shadow” (cf. 17:10 note). BACK TO EXODUS 31:2

STUDY NOTE FOR EXODUS 31:6 Oholiab. Bezalel’s assistant. His name means “the father is my tent.” BACK TO EXODUS 31:6

STUDY NOTE FOR EXODUS 31:12–17 The Sabbath commandment is reiterated and designated as the covenant sign of the Mosaic covenant (Gen. 9:12 note). To keep God’s Sabbath is to keep the covenant since the Sabbath is a sign of the special relationship between God and Israel. To disregard God’s Sabbath is to disregard God’s purposes for creation through His redemption of Israel. BACK TO EXODUS 31:12

STUDY NOTE FOR EXODUS 31:18 two tablets of the testimony. See note on Deut. 5:22. Some suggest that these were two identical copies. Consistent with ancient Near Eastern suzerainty treaties, one copy belonged to each treaty partner and the copies were housed in the respective sanctuaries of the suzerain and the vassal. The ark was both the focal point of Israel’s sanctuary and the special dwelling place of God. Hence, both copies were placed in the ark.

finger of God. See 8:19a and note. BACK TO EXODUS 31:18

STUDY NOTES FOR EXODUS 32

STUDY NOTE FOR EXODUS 32:1 –34:35 God’s continued mercy shown to the people of Israel in these chapters is striking indeed. Even after His mighty exodus deliverance and miraculous provisions for them in the wilderness, they respond with complaints, recriminations, and the idolatrous worship of the golden calf (16:2, 3; 17:1–3; 32:1–6). We should note, however, that this section displays not only the treachery of Israel and the kindness of their God, but also the central role of Moses the mediator. Because the Lord is pleased with the mediator, He does not cast off the people and start anew to make a great nation out of Moses (32:10–14).

We should not conclude that Israel’s continuing in God’s favor is due solely to the merit of Moses as God’s mediator. Rather, the ground of Moses’s plea for mercy is his concern for God’s glory and his appeal to the gracious covenant promises God had made to the patriarchs (32:11–14). The crisis of Israel’s disloyalty, and the Lord’s threat to destroy them, is resolved in the faithfulness of God revealed through the successful appeal of the man Moses, who knows God and His intent to glorify Himself by keeping His promises.

32:1 gathered themselves together. The phrase is ominous (used of the rebellion of Korah at Num. 16:3; 20:2). The problem is not with Moses’s past leadership, but with his absence. BACK TO EXODUS 32:1

STUDY NOTE FOR EXODUS 32:4 calf. The bull as a symbol of deity was common in the ancient world. Perhaps a symbol of Apis, the Egyptian fertility bull-god, was meant. Aaron himself may be presenting the calf as a symbol of the true God, and he apparently attempts to blunt the apostasy by building an altar and announcing a festival to the Lord (v. 5). Noting that the Hebrew term elohim, translated “gods” in vv. 1 and 4, can be rendered as singular or plural, some have argued that the people are worshiping the calf as a symbol of the Lord (if so, they are still guilty of idolatry; 20:4 note). But the shout of the people is reported here using the plural verb (“brought ... out”) with ’elohim. The singular form is always used with this noun when it refers to the true God; thus, it is more likely that the people are turning to the bull-god to lead them, in gross violation of 20:2 (cf. Acts 7:39–41). BACK TO EXODUS 32:4

STUDY NOTE FOR EXODUS 32:5 feast. The first, second, third, and probably the seventh commandments are violated in this festival (v. 6 note; 20:2–7, 14). BACK TO EXODUS 32:5

STUDY NOTE FOR EXODUS 32:6 rose up to play. They rise from their meal to engage in what is probably a fertility cult orgy (the bull-god Apis was the Egyptian god of fertility). That this festival involves sexual immorality is further indicated by the later reference to shameful lack of restraint (v. 25). BACK TO EXODUS 32:6

STUDY NOTE FOR EXODUS 32:7 your people. In righteous anger against their idolatry, God does not acknowledge the people as His own. Instead, He designates them to Moses as “your people.” BACK TO EXODUS 32:7

STUDY NOTE FOR EXODUS 32:10 let me alone. Anticipating the intercession of Moses, God proposes to destroy the stiff-necked apostates and to make a new nation of Moses. If He were to do so, God would be setting aside His promises to Abraham, Isaac, and Jacob (Gen. 12:2; 26:4; 28:14). BACK TO EXODUS 32:10

STUDY NOTE FOR EXODUS 32:11 Moses rejects God’s offer of v. 10. Instead, arguing on the basis of the honor of God’s name (v. 12) and appealing to God’s faithfulness to the covenant promises made to the patriarchs (v. 13), Moses pleads that God would continue to acknowledge Israel as His people. BACK TO EXODUS 32:11

STUDY NOTE FOR EXODUS 32:13 Israel. Elsewhere the sequence is “Abraham, Isaac, and Jacob” (cf. 2:24; 3:6; Deut. 1:8), but the substitution is made by Moses to suit the occasion. BACK TO EXODUS 32:13

STUDY NOTE FOR EXODUS 32:14 the LORD relented. See note on Gen. 6:6. Moses’s intercessory prayer itself is also part of God’s will and purpose to show His grace. But the effectiveness of Moses’s intercession can only be described by characterizing the Lord in human terms: He relents and withholds the total judgment He had threatened. BACK TO EXODUS 32:14

STUDY NOTE FOR EXODUS 32:16 work of God ... writing of God. Attention is emphatically drawn to the divine origin of the tablets to be smashed. See theological note “Special Revelation and the Bible.” BACK TO EXODUS 32:16

STUDY NOTE FOR EXODUS 32:18 singing. Moses replies in a short graphic poem with a threefold use of the word for “singing,” which lit. reads: “Not the sound of singing victory, not the sound of singing defeat, but the sound of singing I hear.” BACK TO EXODUS 32:18

STUDY NOTE FOR EXODUS 32:19 broke them. The broken tablets of the Ten Commandments powerfully picture the broken covenant (20:1 note). BACK TO EXODUS 32:19

STUDY NOTE FOR EXODUS 32:20 burned it. The calf seems to be wooden with a golden overlay. Israel was forced to drink this symbol of their sin to demonstrate that they would bear the responsibility for it (cf. the water of bitterness that an accused adulteress must drink, Num. 5:18–22). BACK TO EXODUS 32:20

STUDY NOTE FOR EXODUS 32:21–24 In Aaron’s pathetic defense he blames the people for his own unfaithfulness, and even suggests a miraculous origin for the calf (v. 24). Aaron’s conduct throughout this episode suggests that the Levitical priesthood is destined for failure from its inception (Heb. 5:2, 3; 9:7). Divine judgment upon Aaron is averted only by Moses’s intercession (Deut. 9:20; 10:6–9 and note on 10:6). BACK TO EXODUS 32:21

STUDY NOTE FOR EXODUS 32:26 Who is on the LORD’S side. Only the Levites, Moses’s own tribe, answer his call to arms to put down the rebellion. They are prepared to use the sword of judgment against neighbors and even family members (v. 28; cf. Num. 25:1–9). BACK TO EXODUS 32:26

STUDY NOTE FOR EXODUS 32:29 ordained. Lit. “filled the hand.” See note on 29:9. BACK TO EXODUS 32:29

STUDY NOTE FOR EXODUS 32:30 I will go up to the LORD . Although the rebellion has been put down, Israel’s guilt before God still looms. Moses again must leave Israel and climb the mountain to meet the Lord. BACK TO EXODUS 32:30

STUDY NOTE FOR EXODUS 32:32 blot me out of your book. As there is a register of Israel (cf. Num. 1–4), so God Himself has a register of His people (Ps. 56:8; Is. 4:3; Mal. 3:16). If God will not forgive His people, Moses asks to be disinherited with them (cf. vv. 10, 11). Note the similar attitude of Paul in Rom. 9:3. BACK TO EXODUS 32:32

STUDY NOTE FOR EXODUS 32:33 Whoever has sinned. Moses’s intercession is partially successful: God does not finally reject His people, but the sinful individuals will be judged. The limitations of Moses’s mediatorial office and ministry point to the need for a greater mediator who will present a full and efficacious atonement for sin (Heb. 3:1–6; 10:11–18). See “Jesus Christ as Mediator” on p. 2157. BACK TO EXODUS 32:33

STUDY NOTE FOR EXODUS 32:34 I will visit their sin. Israel’s punishment is presented as certain but undefined. Apparently, a plague was soon added as a temporary punishment (v. 35). According to 1 Cor. 10:8, twenty-three thousand people died. BACK TO EXODUS 32:34

STUDY NOTES FOR EXODUS 33

STUDY NOTE FOR EXODUS 33:1 you have brought up out. “You” suggests that God absolves Himself of responsibility for Israel since the covenant has been broken (32:7 note). BACK TO EXODUS 33:1

STUDY NOTE FOR EXODUS 33:2 I will send an angel before you. This is possibly a different angel than the Angel of the Lord that appeared to Moses in the burning bush (3:2). The key to understanding God’s proposal is found in v. 3 (“I will not go up among you”). At issue is God’s gracious dwelling in the midst of the people (29:44–46). If God does not dwell in Israel’s midst, then there is no point in building the tabernacle; indeed, Israel can “depart” immediately without constructing it (v. 1). Instead, another arrangement, already in operation (described in vv. 7–11), is continued. God will meet with Moses and with inquiring Israelites at a tent “outside the camp, far off from the camp” (v. 7). This new “tent of meeting” is not God’s dwelling; Joshua accompanies Moses there (v. 11). God will come in the pillar of cloud from time to time to the entrance of the tent to speak with Moses (vv. 9, 10). BACK TO EXODUS 33:2

STUDY NOTE FOR EXODUS 33:4 they mourned. One might think that the Israelites should rejoice at the prospect of receiving their inheritance in the land without the threat of God’s immediate presence. Instead, they mourn, for no longer will Israel be a nation of priests, enjoying immediate fellowship with God (19:3–6; 29:45, 46). This episode is one of the great crises of the Exodus story. BACK TO EXODUS 33:4

STUDY NOTE FOR EXODUS 33:5 take off your ornaments. They strip off the festive dress associated with idolatry (cf. Gen. 35:4) and assume the posture of mourners. But this is remorse, not true repentance. They have been and will continue to be a stiff-necked people. Still, there is a note of hope in God’s words, “that I may know what to do with you.” BACK TO EXODUS 33:5

STUDY NOTE FOR EXODUS 33:7 take ... pitch. The Hebrew verbs used here indicate this was the customary practice during the period at Sinai. This “tent of meeting” was a temporary structure that served as a meeting place for God and Moses until the tabernacle proper could be built (v. 2 note).

outside ... far off from. At this stage God is not present among the people in the camp. BACK TO EXODUS 33:7

STUDY NOTE FOR EXODUS 33:12 Moses said to the LORD . Moses responds to the dismaying threat of vv. 1–3. He cannot argue that Israel is not stiff-necked, or that the golden calf is an uncharacteristic aberration. He can only plead God’s grace and covenant mercy. He does so by repeatedly asking for precisely what the Lord threatened to withdraw: the revelation of His own Presence (vv. 13–18). Moses’s faithful persistence in intercession is grounded in God’s covenant promise of divine-human communion (6:7; 19:5, 6; Gen. 17:7 note), and reminds us of Jacob’s persistent struggle with God in the quest for divine blessing (Gen. 32:24–30).

whom you will send with me. Moses wants to know who will go with him, for he is not prepared to lead the people without God accompanying them.

I know you by name. God eariler declared His knowledge of Moses, implying a personal relationship (32:10; 33:11), and will repeat that assurance expressly (v. 17). Because the Lord knows Moses by name personally and intimately, Moses will know the Lord (Num. 12:6–8). BACK TO EXODUS 33:12

STUDY NOTE FOR EXODUS 33:13 your ways. Moses will know the Lord Himself and His purposes for Israel. BACK TO EXODUS 33:13

STUDY NOTE FOR EXODUS 33:14 presence. Lit. “face.” God Himself will go with Moses.

give you rest. Use of the singular pronoun “you” means that the promise of 3:13–15 for all Israel is now repeated for Moses alone. BACK TO EXODUS 33:14

STUDY NOTE FOR EXODUS 33:15 me ... us. Moses prays for God’s presence to go with “us,” linking Israel with himself. If God chooses not to go with His people by dwelling among them, it will be useless to go to the Promised Land. The goal is not just milk and honey in Canaan, but a holy land where God will dwell with His people. BACK TO EXODUS 33:15

STUDY NOTE FOR EXODUS 33:16 distinct. Israel’s distinctness is grounded in the gracious presence of God Himself. BACK TO EXODUS 33:16

STUDY NOTE FOR EXODUS 33:17 found favor in my sight. God includes Israel for Moses’s sake; Israel depends upon Moses as mediator. Moses’s intercession is a type of Christ’s work as the new covenant Mediator (cf. Heb. 3; 9:16–22). BACK TO EXODUS 33:17

STUDY NOTE FOR EXODUS 33:18 show me your glory. The Lord sealed His covenant with Israel by revealing Himself (24:9–11), and Moses now seeks a further revelation of God in His glory. His only hope for God’s continuing mercy to Israel lay in God Himself. Having tasted God’s mercy, Moses yearns for a full disclosure. BACK TO EXODUS 33:18

STUDY NOTE FOR EXODUS 33:19 my goodness ... my name. Though the visible magnificence of this theophany is apparent from the text, the emphasis falls on a revelation to Moses of God’s sovereign, gracious, and compassionate nature (cf. 34:5–7). In Jesus Christ, the glory of the gracious and compassionate God that was withheld even from Moses is displayed to believers through the Spirit (John 1:14; 2 Cor. 3:18).

to whom ... on whom. The Lord is sovereign in His purposes of mercy (Rom. 9:14–16). See “Predestination” at Mal. 1:2. BACK TO EXODUS 33:19

STUDY NOTE FOR EXODUS 33:23 my back. The Lord’s goodness withholds what Moses cannot bear and reveals all that he can. BACK TO EXODUS 33:23

STUDY NOTES FOR EXODUS 34

STUDY NOTE FOR EXODUS 34:1 two tablets of stone. The replacement of the tablets signals the renewal of the covenant (20:1 note). BACK TO EXODUS 34:1

STUDY NOTE FOR EXODUS 34:2, 3 The uniqueness of Moses’s mediatorial office is emphasized. The encounter of ch. 19 is to be repeated, but this time with Moses only (cf. 19:24; 24:9). BACK TO EXODUS 34:2, 3

STUDY NOTE FOR EXODUS 34:5 The LORD descended. This is the revelation promised in 33:19–23: Yahweh passed by and proclaimed His name. Moses receives an overwhelming answer to his prayer (33:19 note). BACK TO EXODUS 34:5

STUDY NOTE FOR EXODUS 34:6, 7 This description of God is foundational for later Israelite knowledge of God (Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13; Jon. 4:2; Nah. 1:3). God’s mercy is still proclaimed toward Israel despite her dismal failure (Hos. 11:8). Remarkably, in the light of the golden calf incident, these verses contain echoes of 20:4–6. While God forgives the Israelites, the original covenant obligations are not abandoned. BACK TO EXODUS 34:7

34:6 abounding in steadfast love. “Steadfast love” here translates the Hebrew term (hesed) denoting God’s covenant faithfulness and devotion to His people (15:13 note). Because of God’s love and faithfulness, He will not abandon His people, but dwell among them in His tabernacle. BACK TO EXODUS 34:6

STUDY NOTE FOR EXODUS 34:9 go in the midst of us. This is what the Lord said He would not do, because the people were too sinful, too “stiff-necked” (33:3, 5). Now Moses cites their sin as the very reason for the Presence of God. In effect, he is asking the compassionate and merciful Lord of grace to dwell in His tabernacle among His people and forgive their sin. Then comes the amazing request: “take us for your inheritance.” Moses does not say “give us our inheritance in the land” (cf. 33:2, 3), but “take us for your special treasure in Your faithful love” (the thought contained in 19:5). BACK TO EXODUS 34:9

STUDY NOTE FOR EXODUS 34:11–16 God warns against apostate practices. The selection of cultic laws points to the area where Israel has sinned or is weak. Singular pronouns are used almost totally throughout, for God is making His covenant with Moses and with Israel through him (v. 27). BACK TO EXODUS 34:11

STUDY NOTE FOR EXODUS 34:13 Asherim. These cultic objects were sacred trees or poles that stood beside the Baal altars in Canaan and represented the Canaanite goddess of fertility (Asherah; cf. Judg. 6:25). Israel must not be compromised by adopting the pagan practices of peoples in the land. BACK TO EXODUS 34:13

STUDY NOTE FOR EXODUS 34:14–16 no other god. The theme continues with allusions to the first (vv. 14–16) and second commandments (v. 17). God begins at the point of Israel’s sin and with the Decalogue that was violated. BACK TO EXODUS 34:14

STUDY NOTE FOR EXODUS 34:18–26 This section parallels the cultic instructions in the Book of the Covenant (23:14–19). BACK TO EXODUS 34:18

STUDY NOTE FOR EXODUS 34:27 these words. The commands of vv. 12–26. BACK TO EXODUS 34:27

STUDY NOTE FOR EXODUS 34:28 he wrote ... the words of the covenant. The Lord Himself writes the Ten Commandments on the tablets (v. 1; 20:1 note). BACK TO EXODUS 34:28

STUDY NOTE FOR EXODUS 34:29 shone. Lit. “sent out horns.” Although the Hebrew root usually refers to horns, it seems that rays of light are in view here (cf. Hab. 3:4). Moses’s leadership is confirmed by the reflected light of God’s glory. BACK TO EXODUS 34:29

STUDY NOTE FOR EXODUS 34:30 they were afraid to come near him. The reaction of fear recalls the events of chs. 19 and 20. Only when they draw near and converse without harm are they reassured. BACK TO EXODUS 34:30

STUDY NOTE FOR EXODUS 34:33 put a veil over his face. The purpose of the veil is not to calm the anxiety of the people, for Moses puts on the veil only after the people come near and after he finishes declaring the covenant obligations to the people (vv. 31, 32). Rather, as Paul makes clear, the veil is to keep the Israelites from seeing that the glory is fading away (2 Cor. 3:13). According to Paul, this fading glory shows the temporary and inadequate character of the old Mosaic covenant and points to the need for a greater covenant Mediator—Jesus Christ (2 Cor. 3:12–4:6). BACK TO EXODUS 34:33

STUDY NOTES FOR EXODUS 35

STUDY NOTE FOR EXODUS 35:1–3 The work on the tabernacle starts with an admonition to keep the Sabbath, just as the instructions for the work had concluded with such a reminder (31:12–18). BACK TO EXODUS 35:1

STUDY NOTE FOR EXODUS 35:4–39:43 This entire section is based on chs. 25–31 but follows a different order. While chs. 25–31 give the instructions for the tabernacle, this section describes its construction. Beginning with the reiteration of instructions for the gathering of offerings and artisans (35:4–19), the narrative then moves logically to the gathering of materials and the recognition of artisans (35:20–36:7), the construction of the tabernacle parts and contents (36:8–38:31), the preparation of sacred vestments (39:1–31), the erection of the tabernacle (39:32–40:33), and finally to the climactic arrival of the glory of the Lord in the tabernacle (40:34–38). BACK TO EXODUS 35:4

STUDY NOTE FOR EXODUS 35:22 women. Women are mentioned for the first time. Their involvement both in the donation and preparation of the materials is significant (vv. 25, 26, 29). They, no less than the men, are to worship the Lord from their hearts. Their relationship to the Lord is personal and not subsumed under their husbands’ relationship to God. BACK TO EXODUS 35:22

STUDY NOTES FOR EXODUS 36

STUDY NOTE FOR EXODUS 36:8–39:43 The work of Bezalel, Oholiab, and their crew of skilled laborers is recounted. The detail of the account underscores the attention paid by the builders to the word of the Lord (39:42–43). BACK TO EXODUS 36:8

STUDY NOTES FOR EXODUS 38

STUDY NOTE FOR EXODUS 38:25 talents ... shekels. At the recognized ratio of three thousand shekels to the talent (a talent was roughly 75 pounds [34 kg]), a total of 2,193 pounds (995 kg) of gold, 7,544 (3,422 kg) of silver, and 5,310 (2,409 kg) of copper is collected. The amount of silver, a total of 301,175 shekels, is linked to the head count of the Israelites: half a shekel from all males over the age of twenty (603,550 men of military age; Num. 1:46). See note on 30:12. BACK TO EXODUS 38:25

STUDY NOTES FOR EXODUS 39

STUDY NOTE FOR EXODUS 39:33 they brought ... to Moses. The finished components are brought to Moses for inspection. Moses received the instructions from the Lord (chs. 25–31), and only Moses can determine the fitness of what has been made. BACK TO EXODUS 39:33

STUDY NOTES FOR EXODUS 40

STUDY NOTE FOR EXODUS 40:1–33 The Lord’s detailed instructions to Moses regarding the erection of the tabernacle and the consecration of tabernacle and priests (vv. 1–15), together with the subsequent narrative of Moses’s obedience (vv. 16–33), emphasize that the tabernacle is completed and its ministry inaugurated in precise obedience to the divine commands. BACK TO EXODUS 40:1

STUDY NOTE FOR EXODUS 40:2 erect the tabernacle. The tabernacle is set up about nine months after the arrival at Sinai. BACK TO EXODUS 40:2

STUDY NOTE FOR EXODUS 40:31 washed their hands and their feet. Following the placement of the basin, Moses and Aaron comply with the law of priestly washing (30:19–21). BACK TO EXODUS 40:31

STUDY NOTE FOR EXODUS 40:34–38 The glory of the Lord filling the tabernacle brings the book of Exodus to a climax. God, who brought Israel out of Egypt, makes and renews His covenant with them and makes His dwelling in their midst. A careful recapitulation of the primary theme of the book—the reestablishment of God’s dwelling with man—is given in vv. 34–38. This passage also indicates that Israel has begun corporate worship. The history of God’s guidance to the Promised Land will follow in the remainder of the Pentateuch. BACK TO EXODUS 40:34

STUDY NOTE FOR EXODUS 40:36 Throughout all their journeys. Israel’s journeys are linked to the guiding Presence. The covenant God dwells among His people at last and will lead the nation to the land He promised them. BACK TO EXODUS 40:36

FOOTNOTES FOR EXODUS 1

1 Samaritan, Septuagint, Targum; Hebrew lacks to the Hebrews

FOOTNOTES FOR EXODUS 2

1 Hebrew papyrus reeds 2 Moses sounds like the Hebrew for draw out 3 Hebrew brothers 4 Gershom sounds like the Hebrew for sojourner

FOOTNOTES FOR EXODUS 3

1 Or I AM WHAT I AM, or I WILL BE WHAT I WILL BE 2 The word LORD, when spelled with capital letters, stands for the divine name, YHWH, which is here connected with the verb hayah, “to be” in verse 14

1 Septuagint, Vulgate; Hebrew go, not by a mighty hand

FOOTNOTES FOR EXODUS 4

2 Hebrew into your bosom; also verse 7 3 Leprosy was a term for several skin diseases; see Leviticus 13

1 Hebrew his

FOOTNOTES FOR EXODUS 5

1 Samaritan they are now more numerous than the people of the land

FOOTNOTES FOR EXODUS 6

2 Hebrew El Shaddai

FOOTNOTES FOR EXODUS 8

1 Ch 7:26 in Hebrew 2 Or among your people 3 Ch 8:1 in Hebrew 4 Or which he had brought upon Pharaoh

1 Or that I the LORD am in the land 2 Septuagint, Vulgate; Hebrew set redemption

FOOTNOTES FOR EXODUS 9

1 Hebrew on your heart

1 A type of wheat

FOOTNOTES FOR EXODUS 10

2 Hebrew before your face

FOOTNOTES FOR EXODUS 12

1 Hebrew between the two evenings

1 Or servant; the Hebrew term ‘ebed designates a range of social and economic roles (see Preface)

FOOTNOTES FOR EXODUS 13

1 Samaritan, Septuagint; Hebrew he

FOOTNOTES FOR EXODUS 14

1 Septuagint and the night passed

1 Or binding (compare Samaritan, Septuagint, Syriac); Hebrew removing 2 Hebrew shook off 3 Or its chariot; also verse 21

FOOTNOTES FOR EXODUS 15

1 Marah means bitterness 2 Or tree 3 Hebrew he

FOOTNOTES FOR EXODUS 16

1 Or “It is manna.” Hebrew man hu 2 An omer was about 2 quarts or 2 liters 3 An ephah was about 3/5 bushel or 22 liters

FOOTNOTES FOR EXODUS 17

1 Massah means testing 2 Meribah means quarreling 3 A slight change would yield upon the banner

FOOTNOTES FOR EXODUS 18

1 Gershom sounds like the Hebrew word for sojourner 2 Eliezer means My God is help 3 Hebrew; Samaritan, Septuagint, Syriac behold 4 Hebrew with them

FOOTNOTES FOR EXODUS 19

1 That is, shot with an arrow

FOOTNOTES FOR EXODUS 20

1 Or besides

1 Or to the thousandth generation 2 The Hebrew word also covers causing human death through carelessness or negligence

1 Samaritan, Septuagint, Syriac, Vulgate; Masoretic Text the people saw

FOOTNOTES FOR EXODUS 21

2 Or servant; the Hebrew term ‘ebed designates a range of social and economic roles; also verses 5, 6, 7, 20, 21, 26, 27, 32 (see Preface) 3 Or so that he has not designated her

1 Or dishonors; Septuagint reviles 2 Or so that her children come out and it is clear who was to blame, he shall be fined as the woman’s husband shall impose on him, and he alone shall pay. If it is unclear who was to blame . . . 3 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR EXODUS 22

1 Ch 21:37 in Hebrew 2 Ch 22:1 in Hebrew 3 Or it is reckoned in (Hebrew comes into) its hiring fee 4 Or a girl of marriageable age; also verse 17 5 Or engagement present; also verse 17 6 That is, set apart (devoted) as an offering to the Lord (for destruction)

FOOTNOTES FOR EXODUS 23

1 Septuagint, Vulgate I 2 Or the hornet 3 Hebrew the River

FOOTNOTES FOR EXODUS 24

1 Or all the just decrees 2 Uncertain; possibly dolphin skins, or dugong skins; compare 26:14

FOOTNOTES FOR EXODUS 25

1 A cubit was about 18 inches or 45 centimeters 2 Or cover

1 A handbreadth was about 3 inches or 7.5 centimeters 2 A talent was about 75 pounds or 34 kilograms

FOOTNOTES FOR EXODUS 26

3 A cubit was about 18 inches or 45 centimeters

FOOTNOTES FOR EXODUS 27

1 A cubit was about 18 inches or 45 centimeters

FOOTNOTES FOR EXODUS 28

1 A span was about 9 inches or 22 centimeters 2 The identity of some of these stones is uncertain 3 The meaning of the Hebrew word is uncertain; possibly coat of mail

FOOTNOTES FOR EXODUS 29

1 Hebrew all 2 Or an offering by fire; also verses 25, 41

1 Possibly an ephah (about 3/5 bushel or 22 liters) 2 A hin was about 4 quarts or 3.5 liters

FOOTNOTES FOR EXODUS 30

3 A cubit was about 18 inches or 45 centimeters

1 A shekel was about 2/5 ounce or 11 grams 2 A gerah was about 1/50 ounce or 0.6 gram 3 Or an offering by fire 4 A hin was about 4 quarts or 3.5 liters

FOOTNOTES FOR EXODUS 31

1 Or garments for worship

FOOTNOTES FOR EXODUS 32

1 Hebrew cast metal; also verse 8

FOOTNOTES FOR EXODUS 33

1 Hebrew he

FOOTNOTES FOR EXODUS 34

1 Or to the thousandth generation 2 Septuagint, Theodotion, Vulgate, Targum; the meaning of the Hebrew is uncertain

1 Hebrew the ten words 2 Hebrew him

FOOTNOTES FOR EXODUS 35

3 The meaning of the Hebrew word is uncertain; also verse 23; compare 25:5

1 Or garments for worship; see 31:10

FOOTNOTES FOR EXODUS 36

1 A cubit was about 18 inches or 45 centimeters 2 Probably Bezalel (compare 35:30; 37:1)

FOOTNOTES FOR EXODUS 37

3 A cubit was about 18 inches or 45 centimeters

1 A handbreadth was about 3 inches or 7.5 centimeters 2 A talent was about 75 pounds or 34 kilograms

FOOTNOTES FOR EXODUS 38

3 A cubit was about 18 inches or 45 centimeters

1 A talent was about 75 pounds or 34 kilograms; a shekel was about 2/5 ounce or 11 grams 2 A beka was about 1/5 ounce or 5.5 grams

FOOTNOTES FOR EXODUS 39

3 Or garments for worship

1 A span was about 9 inches or 22 centimeters

The THIRD BOOK of MOSES CALLED

Leviticus

TITLE

Leviticus, the Latin form of the Greek title of the book, means “about Levites.” The Jews have traditionally called the book vayikra’ (“and He [the Lord] called”), after the opening words of the book. The Levites, who form much of the subject matter of this book, were the tribe of Israel from which the priests were drawn; they were responsible for maintaining Israel’s worship facilities and practices,band promoting holy living. The title is apt, because the book is primarily about the Israelites being a holy nation due to God’s presence among them. It is not addressed solely to priests or Levites, but to all Israelites, telling them how to offer sacrifices and maintain ritual and moral purity in light of God’s presence among them.

AUTHOR

The conclusion that Moses wrote Leviticus derives from the internal character of Leviticus itself and of the Pentateuch as a whole, as well as from Old and New Testament references to Moses as an author. For a more complete discussion of the issues relating to Mosaic authorship, see “Introduction to the Pentateuch.”

DATE AND OCCASION

Much of Leviticus reports the words of God to Moses and his brother Aaron, but it never states when and how these words were written down. The precise date that Leviticus was committed to writing remains somewhat uncertain, though it likely occurred during the wilderness wanderings prior to Moses’s death (c. 1406 or 1230 B.C.). The majority of critical scholars place the writing of Leviticus in the postexilic era (c. the fifth century B.C.), many centuries after Moses. This view is improbable, however, because the content of Leviticus does not fit such a late period: the worship of the second temple differed significantly from that enjoined in Leviticus, and Leviticus is presupposed or quoted by earlier books such as Deuteronomy, Amos, and, most obviously, Ezekiel. The book reflects the ideals of worship and holiness that were accepted in Israel from the time of Moses to the fall of Jerusalem in 586 B.C.

GENRE

Leviticus records various instructions that were given by God in order for the people to be a holy nation. Most of Leviticus consists of speeches, with only a few events being narrated. However, these divine speeches form a manual of worship for the tabernacle with specific directions for sacrifices and offerings, laws about purification and purity, and specification of punishments for false worship. Apart from the numerous short introductions to the instructions given by God, the only reported events are the consecration of the priests and the associated deaths of Nadab and Abihu (8:1–10:20), as well as the punishment of a man who curses God (24:10–23).

LITERARY FEATURES

Leviticus is dominated by speeches, spoken by God usually to Moses (e.g., 1:1; 4:1), but sometimes to both Moses and Aaron (e.g., 11:1; 13:1). God’s instructions, however, are normally intended for the Israelites as a whole (e.g., 1:2; 4:2) or for the priests in particular (e.g., 6:9; 21:1). This reflects Moses’s role as mediator between God and the people, something which the people requested after God spoke the Ten Commandments directly to them (Ex. 20:18–21).

An analysis of the vocabulary of Leviticus reveals that certain key words occur with considerable frequency. These terms underline the importance of the categories of holiness, cleanness/purity and uncleanness/impurity. Leviticus is particularly interested in how the Israelites were to be a holy nation so that the Holy One of Israel might reside in the tabernacle at the center of their camp.

CHARACTERISTICS AND PRIMARY THEMES

No book in the Old Testament presents a greater challenge to the modern reader than Leviticus, and imagination is required to picture the ceremonies and rites that form the bulk of the book. However, it is important to try to understand the rituals in Leviticus for two reasons. First, rituals enshrine, express, and teach those values and ideas that a society holds most dear. By analyzing the ceremonies described in Leviticus, we can learn about what was most important to the Old Testament Israelites. Second, these same ideas are foundational for the New Testament writers. The concepts of holiness, cleanness and uncleanness found in Leviticus shed important light on how New Testament writers interpret the death of Christ (see Christ in Leviticus below).

While the rituals of Leviticus are often obscure to us, they were so central to Old Testament thinking that they required no explanation to the first readers of Leviticus. Every Israelite knew why a particular sacrifice was offered on a specific occasion and what a certain gesture meant. For readers today, every hint in the text must be grasped to understand these things, and a judicious reading between the lines is sometimes required.

Leviticus is part of the covenant instructions given at Sinai. The ideas that inform the whole Sinaitic covenant, including God’s sovereign grace in choosing Israel and His moral demands, are presupposed here. Certain themes are especially prominent in Leviticus. First, God is present with His people, a direct result of the tabernacle having been constructed. Second, because God is holy, His people must also be holy (11:45). Third, since people are sinful and ritually unclean, they cannot expect to come close to or dwell near the holy God. Contact between a sinner and divine holiness will result in death. Hence, atonement for sin through the offering of sacrifice is of paramount importance. These themes may be elaborated as follows:

1. The Divine Presence. The book of Leviticus presupposes the concluding event of Exodus. God now dwells with His people in the tabernacle or tent of meeting. Nevertheless, access into God’s immediate presence is still restricted due to human sinfulness. Since God is present in the Most Holy Place, entry is barred to all but the high priest once a year on the Day of Atonement (16:17). Though God’s presence is usually unseen, He may manifest His glory on special occasions such as the ordination of the priests (9:23, 24). The greatest of God’s gifts is that He deigns to dwell with His people (26:12).

2. Holiness. The aims of Leviticus are summarized in 11:45: “You shall therefore be holy, for I am holy.” People are meant to be like God, which entails imitating God in daily life. The holiness of God involves His being the source of perfect life in its physical, spiritual, and moral dimensions. Animals offered to Him in sacrifice must be free of blemish (1:3), and priests who represent God to people and people to God must be free of physical handicaps (21:17–23). Those who suffer discharges, particularly of blood, or who have disfiguring skin diseases are barred from worship until they are cured and become ritually clean again (chs. 12–15). Physical wholeness is seen as symbolizing the perfection of divine life. Yet holiness is also an inward matter of attitudes issuing in wholesome moral behavior. The concept of holiness is especially emphasized in chs. 17–25, which are chiefly concerned with personal ethical conduct, epitomized in 19:18 by the statement, “you shall love your neighbor as yourself.”

3. Atonement through Sacrifice. Since Israel failed to live up to God’s righteous requirements, a means of atonement was essential so that both moral lapses and shortcomings could be pardoned. To this end, Leviticus gives the most extensive descriptions found in the Old Testament of the sacrificial system (chs. 1–7), the role of the priests (chs. 8–10; 21–22), and the great national festivals (chs. 16; 23; 25). These great ceremonies were designed to make possible the coexistence of the holy God with His sinful people.

Leviticus also shows clearly Israel’s sinfulness: no sooner are Aaron’s sons ordained than two of them profane their office and die in a fearful display of divine judgment (ch. 10). Those suffering from skin disease or bodily discharge, as well as those guilty of grave moral sins, are barred from the worshipping community because their imperfections are incompatible with a holy and perfect God (chs. 12–15). In showing the sinfulness of Israel, the nation God set apart from the unholy world and called to be holy, the symbols of Leviticus teach the universality of human sin, a doctrine endorsed by Jesus (Mark 10:18) and Paul (Rom. 3:23). Leviticus speaks to humanity in every age, reminding us of the depth of our sin, but also pointing us to the sacrifice of Christ, whose blood is far more effective than the blood of bulls and goats.

THEOLOGY OF LEVITICUS

Through the symbols and rites it describes, Leviticus paints a picture of God’s character that is both presupposed and deepened in the New Testament. Leviticus teaches that God, as the Holy One of Israel, is the source of perfect life, that He loves His people, and that He desires to dwell among them. In this we see a foreshadowing of the incarnation, when “the Word became flesh and dwelt among us” (John 1:14).

The symbolism that underlies the customs and rituals of Leviticus not only stresses that God is holy, but it also underlines that He is the source of life and wholeness. For this reason, any and every thing associated with death stands in opposition to God and His purposes. To come close to God is to find life in all its perfection; to move away from God is to enter the domain of death and evil.

LEVITICUS IN THE LARGER STORY OF THE BIBLE

Perhaps more than any other book of the Bible, Leviticus provides an important insight into the nature of divine holiness/wholeness. While the storyline in Leviticus involves little action, with the Israelites remaining at Mount Sinai, the content of the instructions they receive from God is exceptionally important, since it defines how they are to be a holy nation, distinct from all other nations. Importantly, much of Leviticus underlines the moral standards that God expects of His people in order for them to be holy as He is holy. While the coming of Jesus Christ and the creation of the church as a new dwelling-place for God impacts some of God’s instructions in Leviticus, the underlying moral expectations do not change. God still demands that His people should be holy as He is holy.

CHRIST IN LEVITICUS

The book of Leviticus underlines how the concepts of holiness, cleanness, and uncleanness impact every aspect of life, reflecting the consequences of human sin which is associated with death. In the Gospels, Jesus frequently brings healing to people who have illnesses that make them ritually unclean and exclude them from the worshipping community of Israel (e.g., lepers). Jesus often heals those who are ritually unclean by touching them. He himself is never made unclean, but His power transforms those who are unclean. For the Gospel writers, this is further evidence of Jesus’ divine status, for only God can cleanse the unclean.

Caught between divine holiness and human sinfulness, the people’s paramount need is for atonement and cleansing. It is here that Leviticus has the most to teach Christians, since its ideas help explain the New Testament description of the atoning work of Christ, which is based primarily on the Passover sacrifice. He is the perfect sacrificial Lamb who takes away the sin of the world (John 1:29). His death is the ransom for many (Mark 10:45). His blood cleanses us from all sin (1 John 1:7). Additionally, Jesus is the perfect High Priest who enters not the earthly tabernacle once a year on the Day of Atonement (ch. 16), but has ascended to the heavenly tabernacle forever, because He has not offered merely a goat for the sins of His people, but His own life (Heb. 9; 10). The rending of the temple veil when Jesus was crucified was a visible demonstration that His death opened up the way to God for all believers (Matt. 27:51; Heb. 10:19, 20).

Leviticus restricts salvation to the old covenant community of Israel. The food laws (ch. 11) and the prohibitions on mixtures (19:19) reminded Jews of their unique status. But the New Testament opens the kingdom to all nations and abrogates the food laws (Mark 7:14–23; Acts 10), while at the same time insisting on the separation of the church from the world (John 17:16; 2 Cor. 6:14–7:1). While the Old Testament sufferer had to wait for God to heal him (ch. 14), in the Gospels God in Christ draws near and heals both lepers and those with discharges (Luke 8:43–48; 17:12–19). The God of Leviticus, whose essential character is shown to be holy life, is shown in the Gospels to be present in Christ and His redemptive work.

HISTORY OF INTERPRETATION

Like the other books of the Pentateuch, the interpretation of Leviticus has been heavily influenced in the past two centuries by critical ideas regarding the process by which the Pentateuch was composed. Under the “Documentary Hypothesis” of the late nineteenth century, much of the material in Leviticus was assigned to the post-exilic period and viewed as reflecting a form of religion inferior to that found in other Pentateuchal sources. Such thinking has been rightly challenged, but it continues to be widely held. While the material in Leviticus is perhaps some of the most difficult for modern readers to appreciate, when correctly approached it complements well all that is said elsewhere in the Pentateuch.

SPECIAL ISSUES

The Christian appropriation of the book of Leviticus presents particular difficulties. Why is it that Christians ignore many of the instructions that are given by God for the people of Israel? Why, for example, did Jesus and the early church abandon the food regulations set out in ch. 11? For the Christian reader of the Bible, the book of Leviticus may initially seem to have little to say to those who live under the new covenant established by Christ. To be sure, Christians are not expected to offer the sacrifices listed in chs. 1–7, conform to the dietary rules of ch. 11, or adhere to the ritual regulations concerning uncleanness in chs. 12–15. All of these regulations, together with the instructions for the Levitical priesthood, are related directly to the creation of the tabernacle as God’s residence under the Sinai Covenant. Under the new covenant, with its organic temple, the church, instructions for holy living take a different form. Yet although the civil and ceremonial regulations of ancient Israel are no longer in force, they still have much to teach us about the nature of God, especially His holiness. For this reason, the book of Leviticus continues to be of tremendous relevance for Christians.

OUTLINE OF LEVITICUS

I. LAWS ON SACRIFICE (CHS. 1–7)

A. Instructions for the Laity (1:1–6:7)

1. The Burnt Offering (ch. 1)

2. The Grain Offering (ch. 2)

3. The Peace (or Fellowship) Offering (ch. 3)

4. The Sin (or Purification) Offering (4:1–5:13)

5. The Guilt (or Reparation) Offering (5:14–6:7)

B. Instructions for the Priests (6:8–7:38)

1. The Burnt Offering (6:8–13)

2. The Grain Offering (6:14–23)

3. The Sin (or Purification) Offering (6:24–30)

4. The Guilt (or Reparation) Offering (7:1–10)

5. The Peace (or Fellowship) Offering (7:11–36)

6. Summary (7:37, 38)

II. INSTITUTION OF PRIESTHOOD (CHS. 8–10)

A. Consecration of Aaron and His Sons (ch. 8)

B. Aaron’s First Sacrifices (ch. 9)

C. Judgment on Aaron’s Sons (ch. 10)

III. UNCLEANNESS AND ITS TREATMENT (CHS. 11–16)

A. Unclean Animals (ch. 11)

B. Childbirth (ch. 12)

C. Skin Disease (chs. 13; 14)

D. Discharges (ch. 15)

E. The Day of Atonement (ch. 16)

IV. THE PRACTICE OF HOLINESS (CHS. 17–27)

A. Sacrifice and Food (ch. 17)

B. Sexual Behavior (ch. 18)

C. Principles of Good Neighborliness (ch. 19)

D. Capital Crimes (ch. 20)

E. Disqualifications for Priests (ch. 21)

F. Rules on Sacrifice (ch. 22)

G. Feasts (ch. 23)

H. The Tabernacle Lamps and Loaves (24:1–9)

I. Blasphemy (24:10–23)

J. Years of Release (ch. 25)

K. The Blessing and Curse (ch. 26)

L. Rules on Vows and Tithes (ch. 27)

LAWS FOR BURNT OFFERINGS

1  The LORD called Moses and spoke to him from the tent of meeting, saying, [2] “Speak to the people of Israel and say to them, When any one of you brings an offering to the LORD, you shall bring your offering of livestock from the herd or from the flock.

[3] “If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall bring it to the entrance of the tent of meeting, that he may be accepted before the LORD. [4] He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him. 5 Then he shall kill the bull before the LORD, and Aaron’s sons the priests shall bring the blood and throw the blood against the sides of the altar that is at the entrance of the tent of meeting. 6 Then he shall flay the burnt offering and cut it into pieces, 7 and the sons of Aaron the priest shall put fire on the altar and arrange wood on the fire. 8 And Aaron’s sons the priests shall arrange the pieces, the head, and the fat, on the wood that is on the fire on the altar; [9] but its entrails and its legs he shall wash with water. And the priest shall burn all of it on the altar, as a burnt offering, a food offering [1] with a pleasing aroma to the LORD.

[10] “If his gift for a burnt offering is from the flock, from the sheep or goats, he shall bring a male without blemish, 11 and he shall kill it on the north side of the altar before the LORD, and Aaron’s sons the priests shall throw its blood against the sides of the altar. 12 And he shall cut it into pieces, with its head and its fat, and the priest shall arrange them on the wood that is on the fire on the altar, 13 but the entrails and the legs he shall wash with water. And the priest shall offer all of it and burn it on the altar; it is a burnt offering, a food offering with a pleasing aroma to the LORD.

[14] “If his offering to the LORD is a burnt offering of birds, then he shall bring his offering of turtledoves or pigeons. 15 And the priest shall bring it to the altar and wring off its head and burn it on the altar. Its blood shall be drained out on the side of the altar. 16 He shall remove its crop with its contents [2] and cast it beside the altar on the east side, in the place for ashes. 17 He shall tear it open by its wings, but shall not sever it completely. And the priest shall burn it on the altar, on the wood that is on the fire. It is a burnt offering, a food offering with a pleasing aroma to the LORD.

LAWS FOR GRAIN OFFERINGS

2  “When anyone brings a grain offering as an offering to the LORD, his offering shall be of fine flour. He shall pour oil on it and put frankincense on it [2] and bring it to Aaron’s sons the priests. And he shall take from it a handful of the fine flour and oil, with all of its frankincense, and the priest shall burn this as its memorial portion on the altar, a food offering with a pleasing aroma to the LORD. 3 But the rest of the grain offering shall be for Aaron and his sons; it is a most holy part of the LORD’s food offerings.

4 “When you bring a grain offering baked in the oven as an offering, it shall be unleavened loaves of fine flour mixed with oil or unleavened wafers smeared with oil. 5 And if your offering is a grain offering baked on a griddle, it shall be of fine flour unleavened, mixed with oil. 6 You shall break it in pieces and pour oil on it; it is a grain offering. 7 And if your offering is a grain offering cooked in a pan, it shall be made of fine flour with oil. 8 And you shall bring the grain offering that is made of these things to the LORD, and when it is presented to the priest, he shall bring it to the altar. 9 And the priest shall take from the grain offering its memorial portion and burn this on the altar, a food offering with a pleasing aroma to the LORD. 10 But the rest of the grain offering shall be for Aaron and his sons; it is a most holy part of the LORD’s food offerings.

[11] “No grain offering that you bring to the LORD shall be made with leaven, for you shall burn no leaven nor any honey as a food offering to the LORD. 12 As an offering of firstfruits you may bring them to the LORD, but they shall not be offered on the altar for a pleasing aroma. [13] You shall season all your grain offerings with salt. You shall not let the salt of the covenant with your God be missing from your grain offering; with all your offerings you shall offer salt.

[14] “If you offer a grain offering of firstfruits to the LORD, you shall offer for the grain offering of your firstfruits fresh ears, roasted with fire, crushed new grain. 15 And you shall put oil on it and lay frankincense on it; it is a grain offering. 16 And the priest shall burn as its memorial portion some of the crushed grain and some of the oil with all of its frankincense; it is a food offering to the LORD.

LAWS FOR PEACE OFFERINGS

3  “If his offering is a sacrifice of peace offering, if he offers an animal from the herd, male or female, he shall offer it without blemish before the LORD. 2 And he shall lay his hand on the head of his offering and kill it at the entrance of the tent of meeting, and Aaron’s sons the priests shall throw the blood against the sides of the altar. [3] And from the sacrifice of the peace offering, as a food offering to the LORD, he shall offer the fat covering the entrails and all the fat that is on the entrails, [4] and the two kidneys with the fat that is on them at the loins, and the long lobe of the liver that he shall remove with the kidneys. 5 Then Aaron’s sons shall burn it on the altar on top of the burnt offering, which is on the wood on the fire; it is a food offering with a pleasing aroma to the LORD.

6 “If his offering for a sacrifice of peace offering to the LORD is an animal from the flock, male or female, he shall offer it without blemish. 7 If he offers a lamb for his offering, then he shall offer it before the LORD, 8 lay his hand on the head of his offering, and kill it in front of the tent of meeting; and Aaron’s sons shall throw its blood against the sides of the altar. 9 Then from the sacrifice of the peace offering he shall offer as a food offering to the LORD its fat; he shall remove the whole fat tail, cut off close to the backbone, and the fat that covers the entrails and all the fat that is on the entrails 10 and the two kidneys with the fat that is on them at the loins and the long lobe of the liver that he shall remove with the kidneys. [11] And the priest shall burn it on the altar as a food offering to the LORD.

12 “If his offering is a goat, then he shall offer it before the LORD 13 and lay his hand on its head and kill it in front of the tent of meeting, and the sons of Aaron shall throw its blood against the sides of the altar. 14 Then he shall offer from it, as his offering for a food offering to the LORD, the fat covering the entrails and all the fat that is on the entrails 15 and the two kidneys with the fat that is on them at the loins and the long lobe of the liver that he shall remove with the kidneys. 16 And the priest shall burn them on the altar as a food offering with a pleasing aroma. All fat is the LORD’s. [17] It shall be a statute forever throughout your generations, in all your dwelling places, that you eat neither fat nor blood.”

LAWS FOR SIN OFFERINGS

4  And the LORD spoke to Moses, saying, [2] “Speak to the people of Israel, saying, If anyone sins unintentionally [1] in any of the LORD’s commandments about things not to be done, and does any one of them, [3] if it is the anointed priest who sins, thus bringing guilt on the people, then he shall offer for the sin that he has committed a bull from the herd without blemish to the LORD for a sin offering. 4 He shall bring the bull to the entrance of the tent of meeting before the LORD and lay his hand on the head of the bull and kill the bull before the LORD. 5 And the anointed priest shall take some of the blood of the bull and bring it into the tent of meeting, [6] and the priest shall dip his finger in the blood and sprinkle part of the blood seven times before the LORD in front of the veil of the sanctuary. [7] And the priest shall put some of the blood on the horns of the altar of fragrant incense before the LORD that is in the tent of meeting, and all the rest of the blood of the bull he shall pour out at the base of the altar of burnt offering that is at the entrance of the tent of meeting. 8 And all the fat of the bull of the sin offering he shall remove from it, the fat that covers the entrails and all the fat that is on the entrails 9 and the two kidneys with the fat that is on them at the loins and the long lobe of the liver that he shall remove with the kidneys 10 (just as these are taken from the ox of the sacrifice of the peace offerings); and the priest shall burn them on the altar of burnt offering. 11 But the skin of the bull and all its flesh, with its head, its legs, its entrails, and its dung— [12] all the rest of the bull—he shall carry outside the camp to a clean place, to the ash heap, and shall burn it up on a fire of wood. On the ash heap it shall be burned up.

[13] “If the whole congregation of Israel sins unintentionally [1] and the thing is hidden from the eyes of the assembly, and they do any one of the things that by the LORD’s commandments ought not to be done, and they realize their guilt, [2] 14 when the sin which they have committed becomes known, the assembly shall offer a bull from the herd for a sin offering and bring it in front of the tent of meeting. 15 And the elders of the congregation shall lay their hands on the head of the bull before the LORD, and the bull shall be killed before the LORD. 16 Then the anointed priest shall bring some of the blood of the bull into the tent of meeting, 17 and the priest shall dip his finger in the blood and sprinkle it seven times before the LORD in front of the veil. 18 And he shall put some of the blood on the horns of the altar that is in the tent of meeting before the LORD, and the rest of the blood he shall pour out at the base of the altar of burnt offering that is at the entrance of the tent of meeting. 19 And all its fat he shall take from it and burn on the altar. 20 Thus shall he do with the bull. As he did with the bull of the sin offering, so shall he do with this. And the priest shall make atonement for them, and they shall be forgiven. 21 And he shall carry the bull outside the camp and burn it up as he burned the first bull; it is the sin offering for the assembly.

[22] “When a leader sins, doing unintentionally any one of all the things that by the commandments of the LORD his God ought not to be done, and realizes his guilt, 23 or the sin which he has committed is made known to him, he shall bring as his offering a goat, a male without blemish, 24 and shall lay his hand on the head of the goat and kill it in the place where they kill the burnt offering before the LORD; it is a sin offering. 25 Then the priest shall take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering and pour out the rest of its blood at the base of the altar of burnt offering. 26 And all its fat he shall burn on the altar, like the fat of the sacrifice of peace offerings. So the priest shall make atonement for him for his sin, and he shall be forgiven.

[27] “If anyone of the common people sins unintentionally in doing any one of the things that by the LORD’s commandments ought not to be done, and realizes his guilt, 28 or the sin which he has committed is made known to him, he shall bring for his offering a goat, a female without blemish, for his sin which he has committed. 29 And he shall lay his hand on the head of the sin offering and kill the sin offering in the place of burnt offering. 30 And the priest shall take some of its blood with his finger and put it on the horns of the altar of burnt offering and pour out all the rest of its blood at the base of the altar. 31 And all its fat he shall remove, as the fat is removed from the peace offerings, and the priest shall burn it on the altar for a pleasing aroma to the LORD. And the priest shall make atonement for him, and he shall be forgiven.

32 “If he brings a lamb as his offering for a sin offering, he shall bring a female without blemish 33 and lay his hand on the head of the sin offering and kill it for a sin offering in the place where they kill the burnt offering. 34 Then the priest shall take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering and pour out all the rest of its blood at the base of the altar. 35 And all its fat he shall remove as the fat of the lamb is removed from the sacrifice of peace offerings, and the priest shall burn it on the altar, on top of the LORD’s food offerings. And the priest shall make atonement for him for the sin which he has committed, and he shall be forgiven.

5  “If anyone sins in that he hears a public adjuration to testify, and though he is a witness, whether he has seen or come to know the matter, yet does not speak, he shall bear his iniquity; [2] or if anyone touches an unclean thing, whether a carcass of an unclean wild animal or a carcass of unclean livestock or a carcass of unclean swarming things, and it is hidden from him and he has become unclean, and he realizes his guilt; 3 or if he touches human uncleanness, of whatever sort the uncleanness may be with which one becomes unclean, and it is hidden from him, when he comes to know it, and realizes his guilt; 4 or if anyone utters with his lips a rash oath to do evil or to do good, any sort of rash oath that people swear, and it is hidden from him, when he comes to know it, and he realizes his guilt in any of these; [5] when he realizes his guilt in any of these and confesses the sin he has committed, 6 he shall bring to the LORD as his compensation [1] for the sin that he has committed, a female from the flock, a lamb or a goat, for a sin offering. And the priest shall make atonement for him for his sin.

[7] “But if he cannot afford a lamb, then he shall bring to the LORD as his compensation for the sin that he has committed two turtledoves or two pigeons, [2] one for a sin offering and the other for a burnt offering. 8 He shall bring them to the priest, who shall offer first the one for the sin offering. He shall wring its head from its neck but shall not sever it completely, 9 and he shall sprinkle some of the blood of the sin offering on the side of the altar, while the rest of the blood shall be drained out at the base of the altar; it is a sin offering. [10] Then he shall offer the second for a burnt offering according to the rule. And the priest shall make atonement for him for the sin that he has committed, and he shall be forgiven.

[11] “But if he cannot afford two turtledoves or two pigeons, then he shall bring as his offering for the sin that he has committed a tenth of an ephah [3] of fine flour for a sin offering. He shall put no oil on it and shall put no frankincense on it, for it is a sin offering. 12 And he shall bring it to the priest, and the priest shall take a handful of it as its memorial portion and burn this on the altar, on the LORD’s food offerings; it is a sin offering. 13 Thus the priest shall make atonement for him for the sin which he has committed in any one of these things, and he shall be forgiven. And the remainder [4] shall be for the priest, as in the grain offering.”

LAWS FOR GUILT OFFERINGS

[14] The LORD spoke to Moses, saying, 15 “If anyone commits a breach of faith and sins unintentionally in any of the holy things of the LORD, he shall bring to the LORD as his compensation, a ram without blemish out of the flock, valued [5] in silver shekels, [6] according to the shekel of the sanctuary, for a guilt offering. [16] He shall also make restitution for what he has done amiss in the holy thing and shall add a fifth to it and give it to the priest. And the priest shall make atonement for him with the ram of the guilt offering, and he shall be forgiven.

[17] “If anyone sins, doing any of the things that by the LORD’s commandments ought not to be done, though he did not know it, then realizes his guilt, he shall bear his iniquity. 18 He shall bring to the priest a ram without blemish out of the flock, or its equivalent for a guilt offering, and the priest shall make atonement for him for the mistake that he made unintentionally, and he shall be forgiven. 19 It is a guilt offering; he has indeed incurred guilt before [1] the LORD.”

6 [2] The LORD spoke to Moses, saying, 2 “If anyone sins and commits a breach of faith against the LORD by deceiving his neighbor in a matter of deposit or security, or through robbery, or if he has oppressed his neighbor 3 or has found something lost and lied about it, swearing falsely—in any of all the things that people do and sin thereby— 4 if he has sinned and has realized his guilt and will restore what he took by robbery or what he got by oppression or the deposit that was committed to him or the lost thing that he found 5 or anything about which he has sworn falsely, he shall restore it in full and shall add a fifth to it, and give it to him to whom it belongs on the day he realizes his guilt. 6 And he shall bring to the priest as his compensation to the LORD a ram without blemish out of the flock, or its equivalent for a guilt offering. 7 And the priest shall make atonement for him before the LORD, and he shall be forgiven for any of the things that one may do and thereby become guilty.”

THE PRIESTS AND THE OFFERINGS

[8] [3] The LORD spoke to Moses, saying, [9] “Command Aaron and his sons, saying, This is the law of the burnt offering. The burnt offering shall be on the hearth on the altar all night until the morning, and the fire of the altar shall be kept burning on it. [10] And the priest shall put on his linen garment and put his linen undergarment on his body, and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and put them beside the altar. 11 Then he shall take off his garments and put on other garments and carry the ashes outside the camp to a clean place. [12] The fire on the altar shall be kept burning on it; it shall not go out. The priest shall burn wood on it every morning, and he shall arrange the burnt offering on it and shall burn on it the fat of the peace offerings. 13 Fire shall be kept burning on the altar continually; it shall not go out.

14 “And this is the law of the grain offering. The sons of Aaron shall offer it before the LORD in front of the altar. 15 And one shall take from it a handful of the fine flour of the grain offering and its oil and all the frankincense that is on the grain offering and burn this as its memorial portion on the altar, a pleasing aroma to the LORD. 16 And the rest of it Aaron and his sons shall eat. It shall be eaten unleavened in a holy place. In the court of the tent of meeting they shall eat it. 17 It shall not be baked with leaven. I have given it as their portion of my food offerings. It is a thing most holy, like the sin offering and the guilt offering. [18] Every male among the children of Aaron may eat of it, as decreed forever throughout your generations, from the LORD’s food offerings. Whatever touches them shall become holy.”

[19] The LORD spoke to Moses, saying, 20 “This is the offering that Aaron and his sons shall offer to the LORD on the day when he is anointed: a tenth of an ephah [4] of fine flour as a regular grain offering, half of it in the morning and half in the evening. 21 It shall be made with oil on a griddle. You shall bring it well mixed, in baked [5] pieces like a grain offering, and offer it for a pleasing aroma to the LORD. [22] The priest from among Aaron’s sons, who is anointed to succeed him, shall offer it to the LORD as decreed forever. The whole of it shall be burned. 23 Every grain offering of a priest shall be wholly burned. It shall not be eaten.”

[24] The LORD spoke to Moses, saying, 25 “Speak to Aaron and his sons, saying, This is the law of the sin offering. In the place where the burnt offering is killed shall the sin offering be killed before the LORD; it is most holy. 26 The priest who offers it for sin shall eat it. In a holy place it shall be eaten, in the court of the tent of meeting. 27 Whatever touches its flesh shall be holy, and when any of its blood is splashed on a garment, you shall wash that on which it was splashed in a holy place. 28 And the earthenware vessel in which it is boiled shall be broken. But if it is boiled in a bronze vessel, that shall be scoured and rinsed in water. 29 Every male among the priests may eat of it; it is most holy. 30 But no sin offering shall be eaten from which any blood is brought into the tent of meeting to make atonement in the Holy Place; it shall be burned up with fire.

7  “This is the law of the guilt offering. It is most holy. 2 In the place where they kill the burnt offering they shall kill the guilt offering, and its blood shall be thrown against the sides of the altar. 3 And all its fat shall be offered, the fat tail, the fat that covers the entrails, 4 the two kidneys with the fat that is on them at the loins, and the long lobe of the liver that he shall remove with the kidneys. 5 The priest shall burn them on the altar as a food offering to the LORD; it is a guilt offering. 6 Every male among the priests may eat of it. It shall be eaten in a holy place. It is most holy. 7 The guilt offering is just like the sin offering; there is one law for them. The priest who makes atonement with it shall have it. 8 And the priest who offers any man’s burnt offering shall have for himself the skin of the burnt offering that he has offered. 9 And every grain offering baked in the oven and all that is prepared on a pan or a griddle shall belong to the priest who offers it. 10 And every grain offering, mixed with oil or dry, shall be shared equally among all the sons of Aaron.

[11] “And this is the law of the sacrifice of peace offerings that one may offer to the LORD. [12] If he offers it for a thanksgiving, then he shall offer with the thanksgiving sacrifice unleavened loaves mixed with oil, unleavened wafers smeared with oil, and loaves of fine flour well mixed with oil. 13 With the sacrifice of his peace offerings for thanksgiving he shall bring his offering with loaves of leavened bread. 14 And from it he shall offer one loaf from each offering, as a gift to the LORD. It shall belong to the priest who throws the blood of the peace offerings. 15 And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten on the day of his offering. He shall not leave any of it until the morning. [16] But if the sacrifice of his offering is a vow offering or a freewill offering, it shall be eaten on the day that he offers his sacrifice, and on the next day what remains of it shall be eaten. 17 But what remains of the flesh of the sacrifice on the third day shall be burned up with fire. 18 If any of the flesh of the sacrifice of his peace offering is eaten on the third day, he who offers it shall not be accepted, neither shall it be credited to him. It is tainted, and he who eats of it shall bear his iniquity.

19 “Flesh that touches any unclean thing shall not be eaten. It shall be burned up with fire. All who are clean may eat flesh, [20] but the person who eats of the flesh of the sacrifice of the LORD’s peace offerings while an uncleanness is on him, that person shall be cut off from his people. 21 And if anyone touches an unclean thing, whether human uncleanness or an unclean beast or any unclean detestable creature, and then eats some flesh from the sacrifice of the LORD’s peace offerings, that person shall be cut off from his people.”

22 The LORD spoke to Moses, saying, 23 “Speak to the people of Israel, saying, You shall eat no fat, of ox or sheep or goat. 24 The fat of an animal that dies of itself and the fat of one that is torn by beasts may be put to any other use, but on no account shall you eat it. [25] For every person who eats of the fat of an animal of which a food offering may be made to the LORD shall be cut off from his people. [26] Moreover, you shall eat no blood whatever, whether of fowl or of animal, in any of your dwelling places. 27 Whoever eats any blood, that person shall be cut off from his people.”

28 The LORD spoke to Moses, saying, 29 “Speak to the people of Israel, saying, Whoever offers the sacrifice of his peace offerings to the LORD shall bring his offering to the LORD from the sacrifice of his peace offerings. 30 His own hands shall bring the LORD’s food offerings. He shall bring the fat with the breast, that the breast may be waved as a wave offering before the LORD. 31 The priest shall burn the fat on the altar, but the breast shall be for Aaron and his sons. 32 And the right thigh you shall give to the priest as a contribution from the sacrifice of your peace offerings. 33 Whoever among the sons of Aaron offers the blood of the peace offerings and the fat shall have the right thigh for a portion. 34 For the breast that is waved and the thigh that is contributed I have taken from the people of Israel, out of the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons, as a perpetual due from the people of Israel. 35 This is the portion of Aaron and of his sons from the LORD’s food offerings, from the day they were presented to serve as priests of the LORD. 36 The LORD commanded this to be given them by the people of Israel, from the day that he anointed them. It is a perpetual due throughout their generations.”

37 This is the law of the burnt offering, of the grain offering, of the sin offering, of the guilt offering, of the ordination offering, and of the peace offering, 38 which the LORD commanded Moses on Mount Sinai, on the day that he commanded the people of Israel to bring their offerings to the LORD, in the wilderness of Sinai.

CONSECRATION OF AARON AND HIS SONS

8  The LORD spoke to Moses, saying, 2 “Take Aaron and his sons with him, and the garments and the anointing oil and the bull of the sin offering and the two rams and the basket of unleavened bread. [3] And assemble all the congregation at the entrance of the tent of meeting.” 4 And Moses did as the LORD commanded him, and the congregation was assembled at the entrance of the tent of meeting.

5 And Moses said to the congregation, “This is the thing that the LORD has commanded to be done.” 6 And Moses brought Aaron and his sons and washed them with water. [7] And he put the coat on him and tied the sash around his waist and clothed him with the robe and put the ephod on him and tied the skillfully woven band of the ephod around him, binding it to him with the band. [1] [8] And he placed the breastpiece on him, and in the breastpiece he put the Urim and the Thummim. 9 And he set the turban on his head, and on the turban, in front, he set the golden plate, the holy crown, as the LORD commanded Moses.

10 Then Moses took the anointing oil and anointed the tabernacle and all that was in it, and consecrated them. 11 And he sprinkled some of it on the altar seven times, and anointed the altar and all its utensils and the basin and its stand, to consecrate them. 12 And he poured some of the anointing oil on Aaron’s head and anointed him to consecrate him. 13 And Moses brought Aaron’s sons and clothed them with coats and tied sashes around their waists and bound caps on them, as the LORD commanded Moses.

14 Then he brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering. 15 And he [1] killed it, and Moses took the blood, and with his finger put it on the horns of the altar around it and purified the altar and poured out the blood at the base of the altar and consecrated it to make atonement for it. 16 And he took all the fat that was on the entrails and the long lobe of the liver and the two kidneys with their fat, and Moses burned them on the altar. 17 But the bull and its skin and its flesh and its dung he burned up with fire outside the camp, as the LORD commanded Moses.

18 Then he presented the ram of the burnt offering, and Aaron and his sons laid their hands on the head of the ram. 19 And he killed it, and Moses threw the blood against the sides of the altar. 20 He cut the ram into pieces, and Moses burned the head and the pieces and the fat. 21 He washed the entrails and the legs with water, and Moses burned the whole ram on the altar. It was a burnt offering with a pleasing aroma, a food offering for the LORD, as the LORD commanded Moses.

22 Then he presented the other ram, the ram of ordination, and Aaron and his sons laid their hands on the head of the ram. [23] And he killed it, and Moses took some of its blood and put it on the lobe of Aaron’s right ear and on the thumb of his right hand and on the big toe of his right foot. 24 Then he presented Aaron’s sons, and Moses put some of the blood on the lobes of their right ears and on the thumbs of their right hands and on the big toes of their right feet. And Moses threw the blood against the sides of the altar. 25 Then he took the fat and the fat tail and all the fat that was on the entrails and the long lobe of the liver and the two kidneys with their fat and the right thigh, 26 and out of the basket of unleavened bread that was before the LORD he took one unleavened loaf and one loaf of bread with oil and one wafer and placed them on the pieces of fat and on the right thigh. 27 And he put all these in the hands of Aaron and in the hands of his sons and waved them as a wave offering before the LORD. 28 Then Moses took them from their hands and burned them on the altar with the burnt offering. This was an ordination offering with a pleasing aroma, a food offering to the LORD. 29 And Moses took the breast and waved it for a wave offering before the LORD. It was Moses’ portion of the ram of ordination, as the LORD commanded Moses.

30 Then Moses took some of the anointing oil and of the blood that was on the altar and sprinkled it on Aaron and his garments, and also on his sons and his sons’ garments. So he consecrated Aaron and his garments, and his sons and his sons’ garments with him.

31 And Moses said to Aaron and his sons, “Boil the flesh at the entrance of the tent of meeting, and there eat it and the bread that is in the basket of ordination offerings, as I commanded, saying, ‘Aaron and his sons shall eat it.’ 32 And what remains of the flesh and the bread you shall burn up with fire. 33 And you shall not go outside the entrance of the tent of meeting for seven days, until the days of your ordination are completed, for it will take seven days to ordain you. 34 As has been done today, the LORD has commanded to be done to make atonement for you. 35 At the entrance of the tent of meeting you shall remain day and night for seven days, performing what the LORD has charged, so that you do not die, for so I have been commanded.” 36 And Aaron and his sons did all the things that the LORD commanded by Moses.

THE LORD ACCEPTS AARON’S OFFERING

9  On the eighth day Moses called Aaron and his sons and the elders of Israel, 2 and he said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both without blemish, and offer them before the LORD. 3 And say to the people of Israel, ‘Take a male goat for a sin offering, and a calf and a lamb, both a year old without blemish, for a burnt offering, 4 and an ox and a ram for peace offerings, to sacrifice before the LORD, and a grain offering mixed with oil, for today the LORD will appear to you.’” 5 And they brought what Moses commanded in front of the tent of meeting, and all the congregation drew near and stood before the LORD. 6 And Moses said, “This is the thing that the LORD commanded you to do, that the glory of the LORD may appear to you.” [7] Then Moses said to Aaron, “Draw near to the altar and offer your sin offering and your burnt offering and make atonement for yourself and for the people, and bring the offering of the people and make atonement for them, as the LORD has commanded.”

8 So Aaron drew near to the altar and killed the calf of the sin offering, which was for himself. 9 And the sons of Aaron presented the blood to him, and he dipped his finger in the blood and put it on the horns of the altar and poured out the blood at the base of the altar. 10 But the fat and the kidneys and the long lobe of the liver from the sin offering he burned on the altar, as the LORD commanded Moses. 11 The flesh and the skin he burned up with fire outside the camp.

12 Then he killed the burnt offering, and Aaron’s sons handed him the blood, and he threw it against the sides of the altar. 13 And they handed the burnt offering to him, piece by piece, and the head, and he burned them on the altar. 14 And he washed the entrails and the legs and burned them with the burnt offering on the altar.

15 Then he presented the people’s offering and took the goat of the sin offering that was for the people and killed it and offered it as a sin offering, like the first one. 16 And he presented the burnt offering and offered it according to the rule. 17 And he presented the grain offering, took a handful of it, and burned it on the altar, besides the burnt offering of the morning.

18 Then he killed the ox and the ram, the sacrifice of peace offerings for the people. And Aaron’s sons handed him the blood, and he threw it against the sides of the altar. 19 But the fat pieces of the ox and of the ram, the fat tail and that which covers the entrails and the kidneys and the long lobe of the liver— 20 they put the fat pieces on the breasts, and he burned the fat pieces on the altar, 21 but the breasts and the right thigh Aaron waved for a wave offering before the LORD, as Moses commanded.

[22] Then Aaron lifted up his hands toward the people and blessed them, and he came down from offering the sin offering and the burnt offering and the peace offerings. [23] And Moses and Aaron went into the tent of meeting, and when they came out they blessed the people, and the glory of the LORD appeared to all the people. 24 And fire came out from before the LORD and consumed the burnt offering and the pieces of fat on the altar, and when all the people saw it, they shouted and fell on their faces.

THE DEATH OF NADAB AND ABIHU

10  Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized [1] fire before the LORD, which he had not commanded them. [2] And fire came out from before the LORD and consumed them, and they died before the LORD. 3 Then Moses said to Aaron, “This is what the LORD has said: ‘Among those who are near me I will be sanctified, and before all the people I will be glorified.’” And Aaron held his peace.

4 And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said to them, “Come near; carry your brothers away from the front of the sanctuary and out of the camp.” 5 So they came near and carried them in their coats out of the camp, as Moses had said. [6] And Moses said to Aaron and to Eleazar and Ithamar his sons, “Do not let the hair of your heads hang loose, and do not tear your clothes, lest you die, and wrath come upon all the congregation; but let your brothers, the whole house of Israel, bewail the burning that the LORD has kindled. 7 And do not go outside the entrance of the tent of meeting, lest you die, for the anointing oil of the LORD is upon you.” And they did according to the word of Moses.

8 And the LORD spoke to Aaron, saying, 9 “Drink no wine or strong drink, you or your sons with you, when you go into the tent of meeting, lest you die. It shall be a statute forever throughout your generations. [10] You are to distinguish between the holy and the common, and between the unclean and the clean, 11 and you are to teach the people of Israel all the statutes that the LORD has spoken to them by Moses.”

12 Moses spoke to Aaron and to Eleazar and Ithamar, his surviving sons: “Take the grain offering that is left of the LORD’s food offerings, and eat it unleavened beside the altar, for it is most holy. 13 You shall eat it in a holy place, because it is your due and your sons’ due, from the LORD’s food offerings, for so I am commanded. 14 But the breast that is waved and the thigh that is contributed you shall eat in a clean place, you and your sons and your daughters with you, for they are given as your due and your sons’ due from the sacrifices of the peace offerings of the people of Israel. 15 The thigh that is contributed and the breast that is waved they shall bring with the food offerings of the fat pieces to wave for a wave offering before the LORD, and it shall be yours and your sons’ with you as a due forever, as the LORD has commanded.”

16 Now Moses diligently inquired about the goat of the sin offering, and behold, it was burned up! And he was angry with Eleazar and Ithamar, the surviving sons of Aaron, saying, [17] “Why have you not eaten the sin offering in the place of the sanctuary, since it is a thing most holy and has been given to you that you may bear the iniquity of the congregation, to make atonement for them before the LORD? 18 Behold, its blood was not brought into the inner part of the sanctuary. You certainly ought to have eaten it in the sanctuary, as I commanded.” [19] And Aaron said to Moses, “Behold, today they have offered their sin offering and their burnt offering before the LORD, and yet such things as these have happened to me! If I had eaten the sin offering today, would the LORD have approved?” [20] And when Moses heard that, he approved.

CLEAN AND UNCLEAN ANIMALS

11  And the LORD spoke to Moses and Aaron, saying to them, [2] “Speak to the people of Israel, saying, These are the living things that you may eat among all the animals that are on the earth. 3 Whatever parts the hoof and is cloven-footed and chews the cud, among the animals, you may eat. 4 Nevertheless, among those that chew the cud or part the hoof, you shall not eat these: The camel, because it chews the cud but does not part the hoof, is unclean to you. 5 And the rock badger, because it chews the cud but does not part the hoof, is unclean to you. 6 And the hare, because it chews the cud but does not part the hoof, is unclean to you. 7 And the pig, because it parts the hoof and is cloven-footed but does not chew the cud, is unclean to you. 8 You shall not eat any of their flesh, and you shall not touch their carcasses; they are unclean to you.

[9] “These you may eat, of all that are in the waters. Everything in the waters that has fins and scales, whether in the seas or in the rivers, you may eat. 10 But anything in the seas or the rivers that does not have fins and scales, of the swarming creatures in the waters and of the living creatures that are in the waters, is detestable to you. 11 You shall regard them as detestable; you shall not eat any of their flesh, and you shall detest their carcasses. 12 Everything in the waters that does not have fins and scales is detestable to you.

[13] “And these you shall detest among the birds; [1] they shall not be eaten; they are detestable: the eagle, [2] the bearded vulture, the black vulture, 14 the kite, the falcon of any kind, 15 every raven of any kind, 16 the ostrich, the nighthawk, the sea gull, the hawk of any kind, 17 the little owl, the cormorant, the short-eared owl, 18 the barn owl, the tawny owl, the carrion vulture, 19 the stork, the heron of any kind, the hoopoe, and the bat.

[20] “All winged insects that go on all fours are detestable to you. 21 Yet among the winged insects that go on all fours you may eat those that have jointed legs above their feet, with which to hop on the ground. 22 Of them you may eat: the locust of any kind, the bald locust of any kind, the cricket of any kind, and the grasshopper of any kind. 23 But all other winged insects that have four feet are detestable to you.

24 “And by these you shall become unclean. Whoever touches their carcass shall be unclean until the evening, 25 and whoever carries any part of their carcass shall wash his clothes and be unclean until the evening. 26 Every animal that parts the hoof but is not cloven-footed or does not chew the cud is unclean to you. Everyone who touches them shall be unclean. 27 And all that walk on their paws, among the animals that go on all fours, are unclean to you. Whoever touches their carcass shall be unclean until the evening, 28 and he who carries their carcass shall wash his clothes and be unclean until the evening; they are unclean to you.

29 “And these are unclean to you among the swarming things that swarm on the ground: the mole rat, the mouse, the great lizard of any kind, 30 the gecko, the monitor lizard, the lizard, the sand lizard, and the chameleon. 31 These are unclean to you among all that swarm. Whoever touches them when they are dead shall be unclean until the evening. 32 And anything on which any of them falls when they are dead shall be unclean, whether it is an article of wood or a garment or a skin or a sack, any article that is used for any purpose. It must be put into water, and it shall be unclean until the evening; then it shall be clean. 33 And if any of them falls into any earthenware vessel, all that is in it shall be unclean, and you shall break it. 34 Any food in it that could be eaten, on which water comes, shall be unclean. And all drink that could be drunk from every such vessel shall be unclean. 35 And everything on which any part of their carcass falls shall be unclean. Whether oven or stove, it shall be broken in pieces. They are unclean and shall remain unclean for you. 36 Nevertheless, a spring or a cistern holding water shall be clean, but whoever touches a carcass in them shall be unclean. 37 And if any part of their carcass falls upon any seed grain that is to be sown, it is clean, 38 but if water is put on the seed and any part of their carcass falls on it, it is unclean to you.

39 “And if any animal which you may eat dies, whoever touches its carcass shall be unclean until the evening, 40 and whoever eats of its carcass shall wash his clothes and be unclean until the evening. And whoever carries the carcass shall wash his clothes and be unclean until the evening.

41 “Every swarming thing that swarms on the ground is detestable; it shall not be eaten. 42 Whatever goes on its belly, and whatever goes on all fours, or whatever has many feet, any swarming thing that swarms on the ground, you shall not eat, for they are detestable. 43 You shall not make yourselves detestable with any swarming thing that swarms, and you shall not defile yourselves with them, and become unclean through them. [44] For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. You shall not defile yourselves with any swarming thing that crawls on the ground. [45] For I am the LORD who brought you up out of the land of Egypt to be your God. You shall therefore be holy, for I am holy.”

46 This is the law about beast and bird and every living creature that moves through the waters and every creature that swarms on the ground, 47 to make a distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten.

THE HOLINESS OF GOD

Two virtues assigned to God, greatness and goodness, may be captured by one biblical word, holy. When we speak of God’s holiness, we are accustomed to associating it almost exclusively with the purity and righteousness of God. Surely the idea of holiness contains these virtues, but they are not the primary meaning of holiness.

The biblical word holy has two distinct meanings. The primary meaning is “apartness” or “otherness.” When we say that God is holy, we call attention to the profound difference between Him and all creatures. It refers to God’s transcendent majesty, His august superiority, by virtue of which He is worthy of our honor, reverence, adoration, and worship. He is “other” or different from us in His glory. When the Bible speaks of holy objects or holy people or holy time, it refers to things that have been set apart, consecrated, or made different by the touch of God upon them. The ground where Moses stood near the burning bush was holy ground because God was present there in a special way. It was the nearness of the divine that made the ordinary suddenly extraordinary and the common, uncommon.

The secondary meaning of holy refers to God’s pure and righteous actions. God does what is right. He never does what is wrong. God always acts in a righteous manner because His nature is holy. Thus, we can distinguish between the internal righteousness of God (His holy nature) and the external righteousness of God (His actions).

Because God is holy, He is both great and good. There is no evil mixed in with His goodness. When we are called to be holy, it does not mean that we share in God’s divine majesty, but that we are to be different from our normal fallen sinfulness. We are called to mirror and reflect the moral character and activity of God. We are to imitate His goodness.

PURIFICATION AFTER CHILDBIRTH

12  The LORD spoke to Moses, saying, [2] “Speak to the people of Israel, saying, If a woman conceives and bears a male child, then she shall be unclean seven days. As at the time of her menstruation, she shall be unclean. 3 And on the eighth day the flesh of his foreskin shall be circumcised. 4 Then she shall continue for thirty-three days in the blood of her purifying. She shall not touch anything holy, nor come into the sanctuary, until the days of her purifying are completed. [5] But if she bears a female child, then she shall be unclean two weeks, as in her menstruation. And she shall continue in the blood of her purifying for sixty-six days.

6 “And when the days of her purifying are completed, whether for a son or for a daughter, she shall bring to the priest at the entrance of the tent of meeting a lamb a year old for a burnt offering, and a pigeon or a turtledove for a sin offering, 7 and he shall offer it before the LORD and make atonement for her. Then she shall be clean from the flow of her blood. This is the law for her who bears a child, either male or female. [8] And if she cannot afford a lamb, then she shall take two turtledoves or two pigeons, [1] one for a burnt offering and the other for a sin offering. And the priest shall make atonement for her, and she shall be clean.”

LAWS ABOUT LEPROSY

13  The LORD spoke to Moses and Aaron, saying, 2 “When a person has on the skin of his body a swelling or an eruption or a spot, and it turns into a case of leprous [2] disease on the skin of his body, then he shall be brought to Aaron the priest or to one of his sons the priests, 3 and the priest shall examine the diseased area on the skin of his body. And if the hair in the diseased area has turned white and the disease appears to be deeper than the skin of his body, it is a case of leprous disease. When the priest has examined him, he shall pronounce him unclean. 4 But if the spot is white in the skin of his body and appears no deeper than the skin, and the hair in it has not turned white, the priest shall shut up the diseased person for seven days. 5 And the priest shall examine him on the seventh day, and if in his eyes the disease is checked and the disease has not spread in the skin, then the priest shall shut him up for another seven days. 6 And the priest shall examine him again on the seventh day, and if the diseased area has faded and the disease has not spread in the skin, then the priest shall pronounce him clean; it is only an eruption. And he shall wash his clothes and be clean. 7 But if the eruption spreads in the skin, after he has shown himself to the priest for his cleansing, he shall appear again before the priest. 8 And the priest shall look, and if the eruption has spread in the skin, then the priest shall pronounce him unclean; it is a leprous disease.

9 “When a man is afflicted with a leprous disease, he shall be brought to the priest, 10 and the priest shall look. And if there is a white swelling in the skin that has turned the hair white, and there is raw flesh in the swelling, 11 it is a chronic leprous disease in the skin of his body, and the priest shall pronounce him unclean. He shall not shut him up, for he is unclean. 12 And if the leprous disease breaks out in the skin, so that the leprous disease covers all the skin of the diseased person from head to foot, so far as the priest can see, 13 then the priest shall look, and if the leprous disease has covered all his body, he shall pronounce him clean of the disease; it has all turned white, and he is clean. 14 But when raw flesh appears on him, he shall be unclean. 15 And the priest shall examine the raw flesh and pronounce him unclean. Raw flesh is unclean, for it is a leprous disease. 16 But if the raw flesh recovers and turns white again, then he shall come to the priest, 17 and the priest shall examine him, and if the disease has turned white, then the priest shall pronounce the diseased person clean; he is clean.

18 “If there is in the skin of one’s body a boil and it heals, 19 and in the place of the boil there comes a white swelling or a reddish-white spot, then it shall be shown to the priest. 20 And the priest shall look, and if it appears deeper than the skin and its hair has turned white, then the priest shall pronounce him unclean. It is a case of leprous disease that has broken out in the boil. 21 But if the priest examines it and there is no white hair in it and it is not deeper than the skin, but has faded, then the priest shall shut him up seven days. 22 And if it spreads in the skin, then the priest shall pronounce him unclean; it is a disease. 23 But if the spot remains in one place and does not spread, it is the scar of the boil, and the priest shall pronounce him clean.

24 “Or, when the body has a burn on its skin and the raw flesh of the burn becomes a spot, reddish-white or white, 25 the priest shall examine it, and if the hair in the spot has turned white and it appears deeper than the skin, then it is a leprous disease. It has broken out in the burn, and the priest shall pronounce him unclean; it is a case of leprous disease. 26 But if the priest examines it and there is no white hair in the spot and it is no deeper than the skin, but has faded, the priest shall shut him up seven days, 27 and the priest shall examine him the seventh day. If it is spreading in the skin, then the priest shall pronounce him unclean; it is a case of leprous disease. 28 But if the spot remains in one place and does not spread in the skin, but has faded, it is a swelling from the burn, and the priest shall pronounce him clean, for it is the scar of the burn.

29 “When a man or woman has a disease on the head or the beard, 30 the priest shall examine the disease. And if it appears deeper than the skin, and the hair in it is yellow and thin, then the priest shall pronounce him unclean. It is an itch, a leprous disease of the head or the beard. 31 And if the priest examines the itching disease and it appears no deeper than the skin and there is no black hair in it, then the priest shall shut up the person with the itching disease for seven days, 32 and on the seventh day the priest shall examine the disease. If the itch has not spread, and there is in it no yellow hair, and the itch appears to be no deeper than the skin, 33 then he shall shave himself, but the itch he shall not shave; and the priest shall shut up the person with the itching disease for another seven days. 34 And on the seventh day the priest shall examine the itch, and if the itch has not spread in the skin and it appears to be no deeper than the skin, then the priest shall pronounce him clean. And he shall wash his clothes and be clean. 35 But if the itch spreads in the skin after his cleansing, 36 then the priest shall examine him, and if the itch has spread in the skin, the priest need not seek for the yellow hair; he is unclean. 37 But if in his eyes the itch is unchanged and black hair has grown in it, the itch is healed and he is clean, and the priest shall pronounce him clean.

38 “When a man or a woman has spots on the skin of the body, white spots, 39 the priest shall look, and if the spots on the skin of the body are of a dull white, it is leukoderma that has broken out in the skin; he is clean.

40 “If a man’s hair falls out from his head, he is bald; he is clean. 41 And if a man’s hair falls out from his forehead, he has baldness of the forehead; he is clean. 42 But if there is on the bald head or the bald forehead a reddish-white diseased area, it is a leprous disease breaking out on his bald head or his bald forehead. 43 Then the priest shall examine him, and if the diseased swelling is reddish-white on his bald head or on his bald forehead, like the appearance of leprous disease in the skin of the body, 44 he is a leprous man, he is unclean. The priest must pronounce him unclean; his disease is on his head.

45 “The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip [1] and cry out, ‘Unclean, unclean.’ 46 He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp.

47 “When there is a case of leprous disease in a garment, whether a woolen or a linen garment, 48 in warp or woof of linen or wool, or in a skin or in anything made of skin, 49 if the disease is greenish or reddish in the garment, or in the skin or in the warp or the woof or in any article made of skin, it is a case of leprous disease, and it shall be shown to the priest. 50 And the priest shall examine the disease and shut up that which has the disease for seven days. 51 Then he shall examine the disease on the seventh day. If the disease has spread in the garment, in the warp or the woof, or in the skin, whatever be the use of the skin, the disease is a persistent leprous disease; it is unclean. 52 And he shall burn the garment, or the warp or the woof, the wool or the linen, or any article made of skin that is diseased, for it is a persistent leprous disease. It shall be burned in the fire.

53 “And if the priest examines, and if the disease has not spread in the garment, in the warp or the woof or in any article made of skin, 54 then the priest shall command that they wash the thing in which is the disease, and he shall shut it up for another seven days. 55 And the priest shall examine the diseased thing after it has been washed. And if the appearance of the diseased area has not changed, though the disease has not spread, it is unclean. You shall burn it in the fire, whether the rot is on the back or on the front.

56 “But if the priest examines, and if the diseased area has faded after it has been washed, he shall tear it out of the garment or the skin or the warp or the woof. 57 Then if it appears again in the garment, in the warp or the woof, or in any article made of skin, it is spreading. You shall burn with fire whatever has the disease. 58 But the garment, or the warp or the woof, or any article made of skin from which the disease departs when you have washed it, shall then be washed a second time, and be clean.”

59 This is the law for a case of leprous disease in a garment of wool or linen, either in the warp or the woof, or in any article made of skin, to determine whether it is clean or unclean.

LAWS FOR CLEANSING LEPERS

14  The LORD spoke to Moses, saying, [2] “This shall be the law of the leprous person for the day of his cleansing. He shall be brought to the priest, [3] and the priest shall go out of the camp, and the priest shall look. Then, if the case of leprous disease is healed in the leprous person, 4 the priest shall command them to take for him who is to be cleansed two live [2] clean birds and cedarwood and scarlet yarn and hyssop. 5 And the priest shall command them to kill one of the birds in an earthenware vessel over fresh [3] water. 6 He shall take the live bird with the cedarwood and the scarlet yarn and the hyssop, and dip them and the live bird in the blood of the bird that was killed over the fresh water. 7 And he shall sprinkle it seven times on him who is to be cleansed of the leprous disease. Then he shall pronounce him clean and shall let the living bird go into the open field. 8 And he who is to be cleansed shall wash his clothes and shave off all his hair and bathe himself in water, and he shall be clean. And after that he may come into the camp, but live outside his tent seven days. [9] And on the seventh day he shall shave off all his hair from his head, his beard, and his eyebrows. He shall shave off all his hair, and then he shall wash his clothes and bathe his body in water, and he shall be clean.

10 “And on the eighth day he shall take two male lambs without blemish, and one ewe lamb a year old without blemish, and a grain offering of three tenths of an ephah [1] of fine flour mixed with oil, and one log [2] of oil. 11 And the priest who cleanses him shall set the man who is to be cleansed and these things before the LORD, at the entrance of the tent of meeting. 12 And the priest shall take one of the male lambs and offer it for a guilt offering, along with the log of oil, and wave them for a wave offering before the LORD. 13 And he shall kill the lamb in the place where they kill the sin offering and the burnt offering, in the place of the sanctuary. For the guilt offering, like the sin offering, belongs to the priest; it is most holy. 14 The priest shall take some of the blood of the guilt offering, and the priest shall put it on the lobe of the right ear of him who is to be cleansed and on the thumb of his right hand and on the big toe of his right foot. 15 Then the priest shall take some of the log of oil and pour it into the palm of his own left hand 16 and dip his right finger in the oil that is in his left hand and sprinkle some oil with his finger seven times before the LORD. 17 And some of the oil that remains in his hand the priest shall put on the lobe of the right ear of him who is to be cleansed and on the thumb of his right hand and on the big toe of his right foot, on top of the blood of the guilt offering. 18 And the rest of the oil that is in the priest’s hand he shall put on the head of him who is to be cleansed. Then the priest shall make atonement for him before the LORD. 19 The priest shall offer the sin offering, to make atonement for him who is to be cleansed from his uncleanness. And afterward he shall kill the burnt offering. 20 And the priest shall offer the burnt offering and the grain offering on the altar. Thus the priest shall make atonement for him, and he shall be clean.

21 “But if he is poor and cannot afford so much, then he shall take one male lamb for a guilt offering to be waved, to make atonement for him, and a tenth of an ephah of fine flour mixed with oil for a grain offering, and a log of oil; 22 also two turtledoves or two pigeons, whichever he can afford. The one shall be a sin offering and the other a burnt offering. 23 And on the eighth day he shall bring them for his cleansing to the priest, to the entrance of the tent of meeting, before the LORD. 24 And the priest shall take the lamb of the guilt offering and the log of oil, and the priest shall wave them for a wave offering before the LORD. 25 And he shall kill the lamb of the guilt offering. And the priest shall take some of the blood of the guilt offering and put it on the lobe of the right ear of him who is to be cleansed, and on the thumb of his right hand and on the big toe of his right foot. 26 And the priest shall pour some of the oil into the palm of his own left hand, 27 and shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD. 28 And the priest shall put some of the oil that is in his hand on the lobe of the right ear of him who is to be cleansed and on the thumb of his right hand and on the big toe of his right foot, in the place where the blood of the guilt offering was put. 29 And the rest of the oil that is in the priest’s hand he shall put on the head of him who is to be cleansed, to make atonement for him before the LORD. 30 And he shall offer, of the turtledoves or pigeons, whichever he can afford, 31 one [3] for a sin offering and the other for a burnt offering, along with a grain offering. And the priest shall make atonement before the LORD for him who is being cleansed. 32 This is the law for him in whom is a case of leprous disease, who cannot afford the offerings for his cleansing.”

LAWS FOR CLEANSING HOUSES

33 The LORD spoke to Moses and Aaron, saying, [34] “When you come into the land of Canaan, which I give you for a possession, and I put a case of leprous disease in a house in the land of your possession, 35 then he who owns the house shall come and tell the priest, ‘There seems to me to be some case of disease in my house.’ 36 Then the priest shall command that they empty the house before the priest goes to examine the disease, lest all that is in the house be declared unclean. And afterward the priest shall go in to see the house. 37 And he shall examine the disease. And if the disease is in the walls of the house with greenish or reddish spots, and if it appears to be deeper than the surface, 38 then the priest shall go out of the house to the door of the house and shut up the house seven days. 39 And the priest shall come again on the seventh day, and look. If the disease has spread in the walls of the house, 40 then the priest shall command that they take out the stones in which is the disease and throw them into an unclean place outside the city. 41 And he shall have the inside of the house scraped all around, and the plaster that they scrape off they shall pour out in an unclean place outside the city. 42 Then they shall take other stones and put them in the place of those stones, and he shall take other plaster and plaster the house.

43 “If the disease breaks out again in the house, after he has taken out the stones and scraped the house and plastered it, 44 then the priest shall go and look. And if the disease has spread in the house, it is a persistent leprous disease in the house; it is unclean. 45 And he shall break down the house, its stones and timber and all the plaster of the house, and he shall carry them out of the city to an unclean place. 46 Moreover, whoever enters the house while it is shut up shall be unclean until the evening, 47 and whoever sleeps in the house shall wash his clothes, and whoever eats in the house shall wash his clothes.

48 “But if the priest comes and looks, and if the disease has not spread in the house after the house was plastered, then the priest shall pronounce the house clean, for the disease is healed. 49 And for the cleansing of the house he shall take two small birds, with cedarwood and scarlet yarn and hyssop, 50 and shall kill one of the birds in an earthenware vessel over fresh water 51 and shall take the cedarwood and the hyssop and the scarlet yarn, along with the live bird, and dip them in the blood of the bird that was killed and in the fresh water and sprinkle the house seven times. 52 Thus he shall cleanse the house with the blood of the bird and with the fresh water and with the live bird and with the cedarwood and hyssop and scarlet yarn. 53 And he shall let the live bird go out of the city into the open country. So he shall make atonement for the house, and it shall be clean.”

54 This is the law for any case of leprous disease: for an itch, 55 for leprous disease in a garment or in a house, 56 and for a swelling or an eruption or a spot, 57 to show when it is unclean and when it is clean. This is the law for leprous disease.

LAWS ABOUT BODILY DISCHARGES

15  The LORD spoke to Moses and Aaron, saying, 2 “Speak to the people of Israel and say to them, When any man has a discharge from his body, [1] his discharge is unclean. 3 And this is the law of his uncleanness for a discharge: whether his body runs with his discharge, or his body is blocked up by his discharge, it is his uncleanness. 4 Every bed on which the one with the discharge lies shall be unclean, and everything on which he sits shall be unclean. 5 And anyone who touches his bed shall wash his clothes and bathe himself in water and be unclean until the evening. 6 And whoever sits on anything on which the one with the discharge has sat shall wash his clothes and bathe himself in water and be unclean until the evening. 7 And whoever touches the body of the one with the discharge shall wash his clothes and bathe himself in water and be unclean until the evening. 8 And if the one with the discharge spits on someone who is clean, then he shall wash his clothes and bathe himself in water and be unclean until the evening. 9 And any saddle on which the one with the discharge rides shall be unclean. 10 And whoever touches anything that was under him shall be unclean until the evening. And whoever carries such things shall wash his clothes and bathe himself in water and be unclean until the evening. 11 Anyone whom the one with the discharge touches without having rinsed his hands in water shall wash his clothes and bathe himself in water and be unclean until the evening. 12 And an earthenware vessel that the one with the discharge touches shall be broken, and every vessel of wood shall be rinsed in water.

13 “And when the one with a discharge is cleansed of his discharge, then he shall count for himself seven days for his cleansing, and wash his clothes. And he shall bathe his body in fresh water and shall be clean. 14 And on the eighth day he shall take two turtledoves or two pigeons and come before the LORD to the entrance of the tent of meeting and give them to the priest. 15 And the priest shall use them, one for a sin offering and the other for a burnt offering. And the priest shall make atonement for him before the LORD for his discharge.

16 “If a man has an emission of semen, he shall bathe his whole body in water and be unclean until the evening. 17 And every garment and every skin on which the semen comes shall be washed with water and be unclean until the evening. 18 If a man lies with a woman and has an emission of semen, both of them shall bathe themselves in water and be unclean until the evening.

19 “When a woman has a discharge, and the discharge in her body is blood, she shall be in her menstrual impurity for seven days, and whoever touches her shall be unclean until the evening. 20 And everything on which she lies during her menstrual impurity shall be unclean. Everything also on which she sits shall be unclean. 21 And whoever touches her bed shall wash his clothes and bathe himself in water and be unclean until the evening. 22 And whoever touches anything on which she sits shall wash his clothes and bathe himself in water and be unclean until the evening. 23 Whether it is the bed or anything on which she sits, when he touches it he shall be unclean until the evening. 24 And if any man lies with her and her menstrual impurity comes upon him, he shall be unclean seven days, and every bed on which he lies shall be unclean.

25 “If a woman has a discharge of blood for many days, not at the time of her menstrual impurity, or if she has a discharge beyond the time of her impurity, all the days of the discharge she shall continue in uncleanness. As in the days of her impurity, she shall be unclean. 26 Every bed on which she lies, all the days of her discharge, shall be to her as the bed of her impurity. And everything on which she sits shall be unclean, as in the uncleanness of her menstrual impurity. 27 And whoever touches these things shall be unclean, and shall wash his clothes and bathe himself in water and be unclean until the evening. 28 But if she is cleansed of her discharge, she shall count for herself seven days, and after that she shall be clean. 29 And on the eighth day she shall take two turtledoves or two pigeons and bring them to the priest, to the entrance of the tent of meeting. 30 And the priest shall use one for a sin offering and the other for a burnt offering. And the priest shall make atonement for her before the LORD for her unclean discharge.

31 “Thus you shall keep the people of Israel separate from their uncleanness, lest they die in their uncleanness by defiling my tabernacle that is in their midst.”

32 This is the law for him who has a discharge and for him who has an emission of semen, becoming unclean thereby; 33 also for her who is unwell with her menstrual impurity, that is, for anyone, male or female, who has a discharge, and for the man who lies with a woman who is unclean.

THE DAY OF ATONEMENT

16  The LORD spoke to Moses after the death of the two sons of Aaron, when they drew near before the LORD and died, [2] and the LORD said to Moses, “Tell Aaron your brother not to come at any time into the Holy Place inside the veil, before the mercy seat that is on the ark, so that he may not die. For I will appear in the cloud over the mercy seat. [3] But in this way Aaron shall come into the Holy Place: with a bull from the herd for a sin offering and a ram for a burnt offering. 4 He shall put on the holy linen coat and shall have the linen undergarment on his body, and he shall tie the linen sash around his waist, and wear the linen turban; these are the holy garments. He shall bathe his body in water and then put them on. 5 And he shall take from the congregation of the people of Israel two male goats for a sin offering, and one ram for a burnt offering.

6 “Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself and for his house. 7 Then he shall take the two goats and set them before the LORD at the entrance of the tent of meeting. [8] And Aaron shall cast lots over the two goats, one lot for the LORD and the other lot for Azazel. [1] 9 And Aaron shall present the goat on which the lot fell for the LORD and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.

11 “Aaron shall present the bull as a sin offering for himself, and shall make atonement for himself and for his house. He shall kill the bull as a sin offering for himself. [12] And he shall take a censer full of coals of fire from the altar before the LORD, and two handfuls of sweet incense beaten small, and he shall bring it inside the veil 13 and put the incense on the fire before the LORD, that the cloud of the incense may cover the mercy seat that is over the testimony, so that he does not die. 14 And he shall take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.

15 “Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat. [16] Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses. 17 No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out and has made atonement for himself and for his house and for all the assembly of Israel. 18 Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. 19 And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel.

20 “And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat. 21 And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness. 22 The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness.

23 “Then Aaron shall come into the tent of meeting and shall take off the linen garments that he put on when he went into the Holy Place and shall leave them there. 24 And he shall bathe his body in water in a holy place and put on his garments and come out and offer his burnt offering and the burnt offering of the people and make atonement for himself and for the people. 25 And the fat of the sin offering he shall burn on the altar. 26 And he who lets the goat go to Azazel shall wash his clothes and bathe his body in water, and afterward he may come into the camp. 27 And the bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp. Their skin and their flesh and their dung shall be burned up with fire. 28 And he who burns them shall wash his clothes and bathe his body in water, and afterward he may come into the camp.

[29] “And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves [1] and shall do no work, either the native or the stranger who sojourns among you. 30 For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins. 31 It is a Sabbath of solemn rest to you, and you shall afflict yourselves; it is a statute forever. 32 And the priest who is anointed and consecrated as priest in his father’s place shall make atonement, wearing the holy linen garments. 33 He shall make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly. [34] And this shall be a statute forever for you, that atonement may be made for the people of Israel once in the year because of all their sins.” And Aaron [2] did as the LORD commanded Moses.

THE PLACE OF SACRIFICE

17  And the LORD spoke to Moses, saying, 2 “Speak to Aaron and his sons and to all the people of Israel and say to them, This is the thing that the LORD has commanded. [3] If any one of the house of Israel kills an ox or a lamb or a goat in the camp, or kills it outside the camp, [4] and does not bring it to the entrance of the tent of meeting to offer it as a gift to the LORD in front of the tabernacle of the LORD, bloodguilt shall be imputed to that man. He has shed blood, and that man shall be cut off from among his people. 5 This is to the end that the people of Israel may bring their sacrifices that they sacrifice in the open field, that they may bring them to the LORD, to the priest at the entrance of the tent of meeting, and sacrifice them as sacrifices of peace offerings to the LORD. 6 And the priest shall throw the blood on the altar of the LORD at the entrance of the tent of meeting and burn the fat for a pleasing aroma to the LORD. 7 So they shall no more sacrifice their sacrifices to goat demons, after whom they whore. This shall be a statute forever for them throughout their generations.

8 “And you shall say to them, Any one of the house of Israel, or of the strangers who sojourn among them, who offers a burnt offering or sacrifice 9 and does not bring it to the entrance of the tent of meeting to offer it to the LORD, that man shall be cut off from his people.

LAWS AGAINST EATING BLOOD

10 “If any one of the house of Israel or of the strangers who sojourn among them eats any blood, I will set my face against that person who eats blood and will cut him off from among his people. [11] For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life. 12 Therefore I have said to the people of Israel, No person among you shall eat blood, neither shall any stranger who sojourns among you eat blood.

13 “Any one also of the people of Israel, or of the strangers who sojourn among them, who takes in hunting any beast or bird that may be eaten shall pour out its blood and cover it with earth. 14 For the life of every creature [1] is its blood: its blood is its life. [2] Therefore I have said to the people of Israel, You shall not eat the blood of any creature, for the life of every creature is its blood. Whoever eats it shall be cut off. 15 And every person who eats what dies of itself or what is torn by beasts, whether he is a native or a sojourner, shall wash his clothes and bathe himself in water and be unclean until the evening; then he shall be clean. 16 But if he does not wash them or bathe his flesh, he shall bear his iniquity.”

UNLAWFUL SEXUAL RELATIONS

18  And the LORD spoke to Moses, saying, 2 “Speak to the people of Israel and say to them, I am the LORD your God. 3 You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not walk in their statutes. 4 You shall follow my rules [3] and keep my statutes and walk in them. I am the LORD your God. [5] You shall therefore keep my statutes and my rules; if a person does them, he shall live by them: I am the LORD.

6 “None of you shall approach any one of his close relatives to uncover nakedness. I am the LORD. 7 You shall not uncover the nakedness of your father, which is the nakedness of your mother; she is your mother, you shall not uncover her nakedness. [8] You shall not uncover the nakedness of your father’s wife; it is your father’s nakedness. [9] You shall not uncover the nakedness of your sister, your father’s daughter or your mother’s daughter, whether brought up in the family or in another home. 10 You shall not uncover the nakedness of your son’s daughter or of your daughter’s daughter, for their nakedness is your own nakedness. [11] You shall not uncover the nakedness of your father’s wife’s daughter, brought up in your father’s family, since she is your sister. 12 You shall not uncover the nakedness of your father’s sister; she is your father’s relative. 13 You shall not uncover the nakedness of your mother’s sister, for she is your mother’s relative. 14 You shall not uncover the nakedness of your father’s brother, that is, you shall not approach his wife; she is your aunt. 15 You shall not uncover the nakedness of your daughter-in-law; she is your son’s wife, you shall not uncover her nakedness. [16] You shall not uncover the nakedness of your brother’s wife; it is your brother’s nakedness. [17] You shall not uncover the nakedness of a woman and of her daughter, and you shall not take her son’s daughter or her daughter’s daughter to uncover her nakedness; they are relatives; it is depravity. [18] And you shall not take a woman as a rival wife to her sister, uncovering her nakedness while her sister is still alive.

[19] “You shall not approach a woman to uncover her nakedness while she is in her menstrual uncleanness. 20 And you shall not lie sexually with your neighbor’s wife and so make yourself unclean with her. [21] You shall not give any of your children to offer them [1] to Molech, and so profane the name of your God: I am the LORD. 22 You shall not lie with a male as with a woman; it is an abomination. 23 And you shall not lie with any animal and so make yourself unclean with it, neither shall any woman give herself to an animal to lie with it: it is perversion.

24 “Do not make yourselves unclean by any of these things, for by all these the nations I am driving out before you have become unclean, [25] and the land became unclean, so that I punished its iniquity, and the land vomited out its inhabitants. 26 But you shall keep my statutes and my rules and do none of these abominations, either the native or the stranger who sojourns among you 27 (for the people of the land, who were before you, did all of these abominations, so that the land became unclean), 28 lest the land vomit you out when you make it unclean, as it vomited out the nation that was before you. [29] For everyone who does any of these abominations, the persons who do them shall be cut off from among their people. 30 So keep my charge never to practice any of these abominable customs that were practiced before you, and never to make yourselves unclean by them: I am the LORD your God.”

THE LORD IS HOLY

19  And the LORD spoke to Moses, saying, [2] “Speak to all the congregation of the people of Israel and say to them, You shall be holy, for I the LORD your God am holy. 3 Every one of you shall revere his mother and his father, and you shall keep my Sabbaths: I am the LORD your God. 4 Do not turn to idols or make for yourselves any gods of cast metal: I am the LORD your God.

[5] “When you offer a sacrifice of peace offerings to the LORD, you shall offer it so that you may be accepted. 6 It shall be eaten the same day you offer it or on the day after, and anything left over until the third day shall be burned up with fire. 7 If it is eaten at all on the third day, it is tainted; it will not be accepted, 8 and everyone who eats it shall bear his iniquity, because he has profaned what is holy to the LORD, and that person shall be cut off from his people.

LOVE YOUR NEIGHBOR AS YOURSELF

[9] “When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. [10] And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the LORD your God.

11 “You shall not steal; you shall not deal falsely; you shall not lie to one another. 12 You shall not swear by my name falsely, and so profane the name of your God: I am the LORD.

[13] “You shall not oppress your neighbor or rob him. The wages of a hired worker shall not remain with you all night until the morning. 14 You shall not curse the deaf or put a stumbling block before the blind, but you shall fear your God: I am the LORD.

15 “You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor. 16 You shall not go around as a slanderer among your people, and you shall not stand up against the life [1] of your neighbor: I am the LORD.

[17] “You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. [18] You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.

YOU SHALL KEEP MY STATUTES

[19] “You shall keep my statutes. You shall not let your cattle breed with a different kind. You shall not sow your field with two kinds of seed, nor shall you wear a garment of cloth made of two kinds of material.

20 “If a man lies sexually with a woman who is a slave, assigned to another man and not yet ransomed or given her freedom, a distinction shall be made. They shall not be put to death, because she was not free; [21] but he shall bring his compensation to the LORD, to the entrance of the tent of meeting, a ram for a guilt offering. 22 And the priest shall make atonement for him with the ram of the guilt offering before the LORD for his sin that he has committed, and he shall be forgiven for the sin that he has committed.

23 “When you come into the land and plant any kind of tree for food, then you shall regard its fruit as forbidden. [2] Three years it shall be forbidden to you; it must not be eaten. [24] And in the fourth year all its fruit shall be holy, an offering of praise to the LORD. 25 But in the fifth year you may eat of its fruit, to increase its yield for you: I am the LORD your God.

26 “You shall not eat any flesh with the blood in it. You shall not interpret omens or tell fortunes. 27 You shall not round off the hair on your temples or mar the edges of your beard. [28] You shall not make any cuts on your body for the dead or tattoo yourselves: I am the LORD.

29 “Do not profane your daughter by making her a prostitute, lest the land fall into prostitution and the land become full of depravity. 30 You shall keep my Sabbaths and reverence my sanctuary: I am the LORD.

31 “Do not turn to mediums or necromancers; do not seek them out, and so make yourselves unclean by them: I am the LORD your God.

32 “You shall stand up before the gray head and honor the face of an old man, and you shall fear your God: I am the LORD.

33 “When a stranger sojourns with you in your land, you shall not do him wrong. 34 You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the LORD your God.

35 “You shall do no wrong in judgment, in measures of length or weight or quantity. 36 You shall have just balances, just weights, a just ephah, and a just hin: [1] I am the LORD your God, who brought you out of the land of Egypt. 37 And you shall observe all my statutes and all my rules, and do them: I am the LORD.”

PUNISHMENT FOR CHILD SACRIFICE

20  The LORD spoke to Moses, saying, 2 “Say to the people of Israel, Any one of the people of Israel or of the strangers who sojourn in Israel who gives any of his children to Molech shall surely be put to death. The people of the land shall stone him with stones. 3 I myself will set my face against that man and will cut him off from among his people, because he has given one of his children to Molech, to make my sanctuary unclean and to profane my holy name. 4 And if the people of the land do at all close their eyes to that man when he gives one of his children to Molech, and do not put him to death, 5 then I will set my face against that man and against his clan and will cut them off from among their people, him and all who follow him in whoring after Molech.

[6] “If a person turns to mediums and necromancers, whoring after them, I will set my face against that person and will cut him off from among his people. 7 Consecrate yourselves, therefore, and be holy, for I am the LORD your God. 8 Keep my statutes and do them; I am the LORD who sanctifies you. [9] For anyone who curses his father or his mother shall surely be put to death; he has cursed his father or his mother; his blood is upon him.

PUNISHMENTS FOR SEXUAL IMMORALITY

10 “If a man commits adultery with the wife of [2] his neighbor, both the adulterer and the adulteress shall surely be put to death. 11 If a man lies with his father’s wife, he has uncovered his father’s nakedness; both of them shall surely be put to death; their blood is upon them. 12 If a man lies with his daughter-in-law, both of them shall surely be put to death; they have committed perversion; their blood is upon them. 13 If a man lies with a male as with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon them. 14 If a man takes a woman and her mother also, it is depravity; he and they shall be burned with fire, that there may be no depravity among you. 15 If a man lies with an animal, he shall surely be put to death, and you shall kill the animal. 16 If a woman approaches any animal and lies with it, you shall kill the woman and the animal; they shall surely be put to death; their blood is upon them.

17 “If a man takes his sister, a daughter of his father or a daughter of his mother, and sees her nakedness, and she sees his nakedness, it is a disgrace, and they shall be cut off in the sight of the children of their people. He has uncovered his sister’s nakedness, and he shall bear his iniquity. 18 If a man lies with a woman during her menstrual period and uncovers her nakedness, he has made naked her fountain, and she has uncovered the fountain of her blood. Both of them shall be cut off from among their people. 19 You shall not uncover the nakedness of your mother’s sister or of your father’s sister, for that is to make naked one’s relative; they shall bear their iniquity. 20 If a man lies with his uncle’s wife, he has uncovered his uncle’s nakedness; they shall bear their sin; they shall die childless. 21 If a man takes his brother’s wife, it is impurity. [1] He has uncovered his brother’s nakedness; they shall be childless.

YOU SHALL BE HOLY

22 “You shall therefore keep all my statutes and all my rules and do them, that the land where I am bringing you to live may not vomit you out. 23 And you shall not walk in the customs of the nation that I am driving out before you, for they did all these things, and therefore I detested them. 24 But I have said to you, ‘You shall inherit their land, and I will give it to you to possess, a land flowing with milk and honey.’ I am the LORD your God, who has separated you from the peoples. [25] You shall therefore separate the clean beast from the unclean, and the unclean bird from the clean. You shall not make yourselves detestable by beast or by bird or by anything with which the ground crawls, which I have set apart for you to hold unclean. [26] You shall be holy to me, for I the LORD am holy and have separated you from the peoples, that you should be mine.

[27] “A man or a woman who is a medium or a necromancer shall surely be put to death. They shall be stoned with stones; their blood shall be upon them.”

HOLINESS AND THE PRIESTS

21  And the LORD said to Moses, “Speak to the priests, the sons of Aaron, and say to them, No one shall make himself unclean for the dead among his people, 2 except for his closest relatives, his mother, his father, his son, his daughter, his brother, 3 or his virgin sister (who is near to him because she has had no husband; for her he may make himself unclean). 4 He shall not make himself unclean as a husband among his people and so profane himself. [5] They shall not make bald patches on their heads, nor shave off the edges of their beards, nor make any cuts on their body. 6 They shall be holy to their God and not profane the name of their God. For they offer the LORD’s food offerings, the bread of their God; therefore they shall be holy. 7 They shall not marry a prostitute or a woman who has been defiled, neither shall they marry a woman divorced from her husband, for the priest is holy to his God. 8 You shall sanctify him, for he offers the bread of your God. He shall be holy to you, for I, the LORD, who sanctify you, am holy. 9 And the daughter of any priest, if she profanes herself by whoring, profanes her father; she shall be burned with fire.

[10] “The priest who is chief among his brothers, on whose head the anointing oil is poured and who has been consecrated to wear the garments, shall not let the hair of his head hang loose nor tear his clothes. 11 He shall not go in to any dead bodies nor make himself unclean, even for his father or for his mother. 12 He shall not go out of the sanctuary, lest he profane the sanctuary of his God, for the consecration of the anointing oil of his God is on him: I am the LORD. 13 And he shall take a wife in her virginity. [2] 14 A widow, or a divorced woman, or a woman who has been defiled, or a prostitute, these he shall not marry. But he shall take as his wife a virgin [1] of his own people, 15 that he may not profane his offspring among his people, for I am the LORD who sanctifies him.”

16 And the LORD spoke to Moses, saying, 17 “Speak to Aaron, saying, None of your offspring throughout their generations who has a blemish may approach to offer the bread of his God. 18 For no one who has a blemish shall draw near, a man blind or lame, or one who has a mutilated face or a limb too long, 19 or a man who has an injured foot or an injured hand, 20 or a hunchback or a dwarf or a man with a defect in his sight or an itching disease or scabs or crushed testicles. 21 No man of the offspring of Aaron the priest who has a blemish shall come near to offer the LORD’s food offerings; since he has a blemish, he shall not come near to offer the bread of his God. 22 He may eat the bread of his God, both of the most holy and of the holy things, 23 but he shall not go through the veil or approach the altar, because he has a blemish, that he may not profane my sanctuaries, for I am the LORD who sanctifies them.” 24 So Moses spoke to Aaron and to his sons and to all the people of Israel.

22  And the LORD spoke to Moses, saying, 2 “Speak to Aaron and his sons so that they abstain from the holy things of the people of Israel, which they dedicate to me, so that they do not profane my holy name: I am the LORD. [3] Say to them, ‘If any one of all your offspring throughout your generations approaches the holy things that the people of Israel dedicate to the LORD, while he has an uncleanness, that person shall be cut off from my presence: I am the LORD. 4 None of the offspring of Aaron who has a leprous disease or a discharge may eat of the holy things until he is clean. Whoever touches anything that is unclean through contact with the dead or a man who has had an emission of semen, 5 and whoever touches a swarming thing by which he may be made unclean or a person from whom he may take uncleanness, whatever his uncleanness may be— 6 the person who touches such a thing shall be unclean until the evening and shall not eat of the holy things unless he has bathed his body in water. 7 When the sun goes down he shall be clean, and afterward he may eat of the holy things, because they are his food. 8 He shall not eat what dies of itself or is torn by beasts, and so make himself unclean by it: I am the LORD.’ 9 They shall therefore keep my charge, lest they bear sin for it and die thereby when they profane it: I am the LORD who sanctifies them.

[10] “A lay person shall not eat of a holy thing; no foreign guest of the priest or hired worker shall eat of a holy thing, 11 but if a priest buys a slave [2] as his property for money, the slave [3] may eat of it, and anyone born in his house may eat of his food. 12 If a priest’s daughter marries a layman, she shall not eat of the contribution of the holy things. 13 But if a priest’s daughter is widowed or divorced and has no child and returns to her father’s house, as in her youth, she may eat of her father’s food; yet no lay person shall eat of it. [14] And if anyone eats of a holy thing unintentionally, he shall add the fifth of its value to it and give the holy thing to the priest. 15 They shall not profane the holy things of the people of Israel, which they contribute to the LORD, 16 and so cause them to bear iniquity and guilt, by eating their holy things: for I am the LORD who sanctifies them.”

ACCEPTABLE OFFERINGS

[17] And the LORD spoke to Moses, saying, 18 “Speak to Aaron and his sons and all the people of Israel and say to them, When any one of the house of Israel or of the sojourners in Israel presents a burnt offering as his offering, for any of their vows or freewill offerings that they offer to the LORD, 19 if it is to be accepted for you it shall be a male without blemish, of the bulls or the sheep or the goats. 20 You shall not offer anything that has a blemish, for it will not be acceptable for you. 21 And when anyone offers a sacrifice of peace offerings to the LORD to fulfill a vow or as a freewill offering from the herd or from the flock, to be accepted it must be perfect; there shall be no blemish in it. 22 Animals blind or disabled or mutilated or having a discharge or an itch or scabs you shall not offer to the LORD or give them to the LORD as a food offering on the altar. [23] You may present a bull or a lamb that has a part too long or too short for a freewill offering, but for a vow offering it cannot be accepted. 24 Any animal that has its testicles bruised or crushed or torn or cut you shall not offer to the LORD; you shall not do it within your land, 25 neither shall you offer as the bread of your God any such animals gotten from a foreigner. Since there is a blemish in them, because of their mutilation, they will not be accepted for you.”

26 And the LORD spoke to Moses, saying, [27] “When an ox or sheep or goat is born, it shall remain seven days with its mother, and from the eighth day on it shall be acceptable as a food offering to the LORD. [28] But you shall not kill an ox or a sheep and her young in one day. 29 And when you sacrifice a sacrifice of thanksgiving to the LORD, you shall sacrifice it so that you may be accepted. 30 It shall be eaten on the same day; you shall leave none of it until morning: I am the LORD.

31 “So you shall keep my commandments and do them: I am the LORD. 32 And you shall not profane my holy name, that I may be sanctified among the people of Israel. I am the LORD who sanctifies you, 33 who brought you out of the land of Egypt to be your God: I am the LORD.”

FEASTS OF THE LORD

23  The LORD spoke to Moses, saying, 2 “Speak to the people of Israel and say to them, These are the appointed feasts of the LORD that you shall proclaim as holy convocations; they are my appointed feasts.

THE SABBATH

3 “Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work. It is a Sabbath to the LORD in all your dwelling places.

THE PASSOVER

[4] “These are the appointed feasts of the LORD, the holy convocations, which you shall proclaim at the time appointed for them. 5 In the first month, on the fourteenth day of the month at twilight, [1] is the LORD’s Passover. 6 And on the fifteenth day of the same month is the Feast of Unleavened Bread to the LORD; for seven days you shall eat unleavened bread. 7 On the first day you shall have a holy convocation; you shall not do any ordinary work. 8 But you shall present a food offering to the LORD for seven days. On the seventh day is a holy convocation; you shall not do any ordinary work.”

THE FEAST OF FIRSTFRUITS

9 And the LORD spoke to Moses, saying, 10 “Speak to the people of Israel and say to them, When you come into the land that I give you and reap its harvest, you shall bring the sheaf of the firstfruits of your harvest to the priest, 11 and he shall wave the sheaf before the LORD, so that you may be accepted. On the day after the Sabbath the priest shall wave it. 12 And on the day when you wave the sheaf, you shall offer a male lamb a year old without blemish as a burnt offering to the LORD. 13 And the grain offering with it shall be two tenths of an ephah [2] of fine flour mixed with oil, a food offering to the LORD with a pleasing aroma, and the drink offering with it shall be of wine, a fourth of a hin. [3] 14 And you shall eat neither bread nor grain parched or fresh until this same day, until you have brought the offering of your God: it is a statute forever throughout your generations in all your dwellings.

THE FEAST OF WEEKS

15 “You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. 16 You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to the LORD. 17 You shall bring from your dwelling places two loaves of bread to be waved, made of two tenths of an ephah. They shall be of fine flour, and they shall be baked with leaven, as firstfruits to the LORD. 18 And you shall present with the bread seven lambs a year old without blemish, and one bull from the herd and two rams. They shall be a burnt offering to the LORD, with their grain offering and their drink offerings, a food offering with a pleasing aroma to the LORD. 19 And you shall offer one male goat for a sin offering, and two male lambs a year old as a sacrifice of peace offerings. 20 And the priest shall wave them with the bread of the firstfruits as a wave offering before the LORD, with the two lambs. They shall be holy to the LORD for the priest. 21 And you shall make a proclamation on the same day. You shall hold a holy convocation. You shall not do any ordinary work. It is a statute forever in all your dwelling places throughout your generations.

22 “And when you reap the harvest of your land, you shall not reap your field right up to its edge, nor shall you gather the gleanings after your harvest. You shall leave them for the poor and for the sojourner: I am the LORD your God.”

THE FEAST OF TRUMPETS

23 And the LORD spoke to Moses, saying, 24 “Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets, a holy convocation. 25 You shall not do any ordinary work, and you shall present a food offering to the LORD.”

THE DAY OF ATONEMENT

[26] And the LORD spoke to Moses, saying, 27 “Now on the tenth day of this seventh month is the Day of Atonement. It shall be for you a time of holy convocation, and you shall afflict yourselves [1] and present a food offering to the LORD. 28 And you shall not do any work on that very day, for it is a Day of Atonement, to make atonement for you before the LORD your God. 29 For whoever is not afflicted on that very day shall be cut off from his people. 30 And whoever does any work on that very day, that person I will destroy from among his people. 31 You shall not do any work. It is a statute forever throughout your generations in all your dwelling places. 32 It shall be to you a Sabbath of solemn rest, and you shall afflict yourselves. On the ninth day of the month beginning at evening, from evening to evening shall you keep your Sabbath.”

THE FEAST OF BOOTHS

[33] And the LORD spoke to Moses, saying, 34 “Speak to the people of Israel, saying, On the fifteenth day of this seventh month and for seven days is the Feast of Booths [2] to the LORD. 35 On the first day shall be a holy convocation; you shall not do any ordinary work. 36 For seven days you shall present food offerings to the LORD. On the eighth day you shall hold a holy convocation and present a food offering to the LORD. It is a solemn assembly; you shall not do any ordinary work.

37 “These are the appointed feasts of the LORD, which you shall proclaim as times of holy convocation, for presenting to the LORD food offerings, burnt offerings and grain offerings, sacrifices and drink offerings, each on its proper day, 38 besides the LORD’s Sabbaths and besides your gifts and besides all your vow offerings and besides all your freewill offerings, which you give to the LORD.

39 “On the fifteenth day of the seventh month, when you have gathered in the produce of the land, you shall celebrate the feast of the LORD seven days. On the first day shall be a solemn rest, and on the eighth day shall be a solemn rest. 40 And you shall take on the first day the fruit of splendid trees, branches of palm trees and boughs of leafy trees and willows of the brook, and you shall rejoice before the LORD your God seven days. 41 You shall celebrate it as a feast to the LORD for seven days in the year. It is a statute forever throughout your generations; you shall celebrate it in the seventh month. 42 You shall dwell in booths for seven days. All native Israelites shall dwell in booths, 43 that your generations may know that I made the people of Israel dwell in booths when I brought them out of the land of Egypt: I am the LORD your God.”

44 Thus Moses declared to the people of Israel the appointed feasts of the LORD.

THE LAMPS

24  The LORD spoke to Moses, saying, [2] “Command the people of Israel to bring you pure oil from beaten olives for the lamp, that a light may be kept burning regularly. 3 Outside the veil of the testimony, in the tent of meeting, Aaron shall arrange it from evening to morning before the LORD regularly. It shall be a statute forever throughout your generations. 4 He shall arrange the lamps on the lampstand of pure gold [1] before the LORD regularly.

BREAD FOR THE TABERNACLE

[5] “You shall take fine flour and bake twelve loaves from it; two tenths of an ephah [2] shall be in each loaf. 6 And you shall set them in two piles, six in a pile, on the table of pure gold [3] before the LORD. 7 And you shall put pure frankincense on each pile, that it may go with the bread as a memorial portion as a food offering to the LORD. 8 Every Sabbath day Aaron shall arrange it before the LORD regularly; it is from the people of Israel as a covenant forever. 9 And it shall be for Aaron and his sons, and they shall eat it in a holy place, since it is for him a most holy portion out of the LORD’s food offerings, a perpetual due.”

PUNISHMENT FOR BLASPHEMY

[10] Now an Israelite woman’s son, whose father was an Egyptian, went out among the people of Israel. And the Israelite woman’s son and a man of Israel fought in the camp, [11] and the Israelite woman’s son blasphemed the Name, and cursed. Then they brought him to Moses. His mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan. 12 And they put him in custody, till the will of the LORD should be clear to them.

13 Then the LORD spoke to Moses, saying, [14] “Bring out of the camp the one who cursed, and let all who heard him lay their hands on his head, and let all the congregation stone him. 15 And speak to the people of Israel, saying, Whoever curses his God shall bear his sin. 16 Whoever blasphemes the name of the LORD shall surely be put to death. All the congregation shall stone him. The sojourner as well as the native, when he blasphemes the Name, shall be put to death.

AN EYE FOR AN EYE

17 “Whoever takes a human life shall surely be put to death. 18 Whoever takes an animal’s life shall make it good, life for life. 19 If anyone injures his neighbor, as he has done it shall be done to him, [20] fracture for fracture, eye for eye, tooth for tooth; whatever injury he has given a person shall be given to him. 21 Whoever kills an animal shall make it good, and whoever kills a person shall be put to death. 22 You shall have the same rule for the sojourner and for the native, for I am the LORD your God.” 23 So Moses spoke to the people of Israel, and they brought out of the camp the one who had cursed and stoned him with stones. Thus the people of Israel did as the LORD commanded Moses.

THE SABBATH YEAR

25  The LORD spoke to Moses on Mount Sinai, saying, 2 “Speak to the people of Israel and say to them, When you come into the land that I give you, the land shall keep a Sabbath to the LORD. 3 For six years you shall sow your field, and for six years you shall prune your vineyard and gather in its fruits, 4 but in the seventh year there shall be a Sabbath of solemn rest for the land, a Sabbath to the LORD. You shall not sow your field or prune your vineyard. 5 You shall not reap what grows of itself in your harvest, or gather the grapes of your undressed vine. It shall be a year of solemn rest for the land. 6 The Sabbath of the land [1] shall provide food for you, for yourself and for your male and female slaves [2] and for your hired worker and the sojourner who lives with you, 7 and for your cattle and for the wild animals that are in your land: all its yield shall be for food.

THE YEAR OF JUBILEE

8 “You shall count seven weeks [3] of years, seven times seven years, so that the time of the seven weeks of years shall give you forty-nine years. 9 Then you shall sound the loud trumpet on the tenth day of the seventh month. On the Day of Atonement you shall sound the trumpet throughout all your land. [10] And you shall consecrate the fiftieth year, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you, when each of you shall return to his property and each of you shall return to his clan. 11 That fiftieth year shall be a jubilee for you; in it you shall neither sow nor reap what grows of itself nor gather the grapes from the undressed vines. 12 For it is a jubilee. It shall be holy to you. You may eat the produce of the field. [4]

[13] “In this year of jubilee each of you shall return to his property. 14 And if you make a sale to your neighbor or buy from your neighbor, you shall not wrong one another. 15 You shall pay your neighbor according to the number of years after the jubilee, and he shall sell to you according to the number of years for crops. 16 If the years are many, you shall increase the price, and if the years are few, you shall reduce the price, for it is the number of the crops that he is selling to you. 17 You shall not wrong one another, but you shall fear your God, for I am the LORD your God.

18 “Therefore you shall do my statutes and keep my rules and perform them, and then you will dwell in the land securely. 19 The land will yield its fruit, and you will eat your fill and dwell in it securely. 20 And if you say, ‘What shall we eat in the seventh year, if we may not sow or gather in our crop?’ 21 I will command my blessing on you in the sixth year, so that it will produce a crop sufficient for three years. 22 When you sow in the eighth year, you will be eating some of the old crop; you shall eat the old until the ninth year, when its crop arrives.

REDEMPTION OF PROPERTY

[23] “The land shall not be sold in perpetuity, for the land is mine. For you are strangers and sojourners with me. 24 And in all the country you possess, you shall allow a redemption of the land.

[25] “If your brother becomes poor and sells part of his property, then his nearest redeemer shall come and redeem what his brother has sold. [26] If a man has no one to redeem it and then himself becomes prosperous and finds sufficient means to redeem it, 27 let him calculate the years since he sold it and pay back the balance to the man to whom he sold it, and then return to his property. 28 But if he does not have sufficient means to recover it, then what he sold shall remain in the hand of the buyer until the year of jubilee. In the jubilee it shall be released, and he shall return to his property.

[29] “If a man sells a dwelling house in a walled city, he may redeem it within a year of its sale. For a full year he shall have the right of redemption. [30] If it is not redeemed within a full year, then the house in the walled city shall belong in perpetuity to the buyer, throughout his generations; it shall not be released in the jubilee. 31 But the houses of the villages that have no wall around them shall be classified with the fields of the land. They may be redeemed, and they shall be released in the jubilee. 32 As for the cities of the Levites, the Levites may redeem at any time the houses in the cities they possess. 33 And if one of the Levites exercises his right of redemption, then the house that was sold in a city they possess shall be released in the jubilee. For the houses in the cities of the Levites are their possession among the people of Israel. 34 But the fields of pastureland belonging to their cities may not be sold, for that is their possession forever.

KINDNESS FOR POOR BROTHERS

35 “If your brother becomes poor and cannot maintain himself with you, you shall support him as though he were a stranger and a sojourner, and he shall live with you. [36] Take no interest from him or profit, but fear your God, that your brother may live beside you. 37 You shall not lend him your money at interest, nor give him your food for profit. 38 I am the LORD your God, who brought you out of the land of Egypt to give you the land of Canaan, and to be your God.

[39] “If your brother becomes poor beside you and sells himself to you, you shall not make him serve as a slave: 40 he shall be with you as a hired worker and as a sojourner. He shall serve with you until the year of the jubilee. 41 Then he shall go out from you, he and his children with him, and go back to his own clan and return to the possession of his fathers. 42 For they are my servants, [1] whom I brought out of the land of Egypt; they shall not be sold as slaves. 43 You shall not rule over him ruthlessly but shall fear your God. 44 As for your male and female slaves whom you may have: you may buy male and female slaves from among the nations that are around you. 45 You may also buy from among the strangers who sojourn with you and their clans that are with you, who have been born in your land, and they may be your property. 46 You may bequeath them to your sons after you to inherit as a possession forever. You may make slaves of them, but over your brothers the people of Israel you shall not rule, one over another ruthlessly.

REDEEMING A POOR MAN

47 “If a stranger or sojourner with you becomes rich, and your brother beside him becomes poor and sells himself to the stranger or sojourner with you or to a member of the stranger’s clan, 48 then after he is sold he may be redeemed. One of his brothers may redeem him, 49 or his uncle or his cousin may redeem him, or a close relative from his clan may redeem him. Or if he grows rich he may redeem himself. 50 He shall calculate with his buyer from the year when he sold himself to him until the year of jubilee, and the price of his sale shall vary with the number of years. The time he was with his owner shall be rated as the time of a hired worker. 51 If there are still many years left, he shall pay proportionately for his redemption some of his sale price. 52 If there remain but a few years until the year of jubilee, he shall calculate and pay for his redemption in proportion to his years of service. 53 He shall treat him as a worker hired year by year. He shall not rule ruthlessly over him in your sight. 54 And if he is not redeemed by these means, then he and his children with him shall be released in the year of jubilee. 55 For it is to me that the people of Israel are servants. [1] They are my servants whom I brought out of the land of Egypt: I am the LORD your God.

BLESSINGS FOR OBEDIENCE

26  “You shall not make idols for yourselves or erect an image or pillar, and you shall not set up a figured stone in your land to bow down to it, for I am the LORD your God. 2 You shall keep my Sabbaths and reverence my sanctuary: I am the LORD.

3 “If you walk in my statutes and observe my commandments and do them, 4 then I will give you your rains in their season, and the land shall yield its increase, and the trees of the field shall yield their fruit. 5 Your threshing shall last to the time of the grape harvest, and the grape harvest shall last to the time for sowing. And you shall eat your bread to the full and dwell in your land securely. 6 I will give peace in the land, and you shall lie down, and none shall make you afraid. And I will remove harmful beasts from the land, and the sword shall not go through your land. 7 You shall chase your enemies, and they shall fall before you by the sword. 8 Five of you shall chase a hundred, and a hundred of you shall chase ten thousand, and your enemies shall fall before you by the sword. 9 I will turn to you and make you fruitful and multiply you and will confirm my covenant with you. 10 You shall eat old store long kept, and you shall clear out the old to make way for the new. [11] I will make my dwelling [2] among you, and my soul shall not abhor you. 12 And I will walk among you and will be your God, and you shall be my people. 13 I am the LORD your God, who brought you out of the land of Egypt, that you should not be their slaves. And I have broken the bars of your yoke and made you walk erect.

PUNISHMENT FOR DISOBEDIENCE

[14] “But if you will not listen to me and will not do all these commandments, 15 if you spurn my statutes, and if your soul abhors my rules, so that you will not do all my commandments, but break my covenant, 16 then I will do this to you: I will visit you with panic, with wasting disease and fever that consume the eyes and make the heart ache. And you shall sow your seed in vain, for your enemies shall eat it. 17 I will set my face against you, and you shall be struck down before your enemies. Those who hate you shall rule over you, and you shall flee when none pursues you. 18 And if in spite of this you will not listen to me, then I will discipline you again sevenfold for your sins, 19 and I will break the pride of your power, and I will make your heavens like iron and your earth like bronze. 20 And your strength shall be spent in vain, for your land shall not yield its increase, and the trees of the land shall not yield their fruit.

21 “Then if you walk contrary to me and will not listen to me, I will continue striking you, sevenfold for your sins. 22 And I will let loose the wild beasts against you, which shall bereave you of your children and destroy your livestock and make you few in number, so that your roads shall be deserted.

23 “And if by this discipline you are not turned to me but walk contrary to me, 24 then I also will walk contrary to you, and I myself will strike you sevenfold for your sins. 25 And I will bring a sword upon you, that shall execute vengeance for the covenant. And if you gather within your cities, I will send pestilence among you, and you shall be delivered into the hand of the enemy. 26 When I break your supply [1] of bread, ten women shall bake your bread in a single oven and shall dole out your bread again by weight, and you shall eat and not be satisfied.

27 “But if in spite of this you will not listen to me, but walk contrary to me, 28 then I will walk contrary to you in fury, and I myself will discipline you sevenfold for your sins. 29 You shall eat the flesh of your sons, and you shall eat the flesh of your daughters. 30 And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you. 31 And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas. 32 And I myself will devastate the land, so that your enemies who settle in it shall be appalled at it. 33 And I will scatter you among the nations, and I will unsheathe the sword after you, and your land shall be a desolation, and your cities shall be a waste.

34 “Then the land shall enjoy [2] its Sabbaths as long as it lies desolate, while you are in your enemies’ land; then the land shall rest, and enjoy its Sabbaths. 35 As long as it lies desolate it shall have rest, the rest that it did not have on your Sabbaths when you were dwelling in it. 36 And as for those of you who are left, I will send faintness into their hearts in the lands of their enemies. The sound of a driven leaf shall put them to flight, and they shall flee as one flees from the sword, and they shall fall when none pursues. 37 They shall stumble over one another, as if to escape a sword, though none pursues. And you shall have no power to stand before your enemies. 38 And you shall perish among the nations, and the land of your enemies shall eat you up. 39 And those of you who are left shall rot away in your enemies’ lands because of their iniquity, and also because of the iniquities of their fathers they shall rot away like them.

[40] “But if they confess their iniquity and the iniquity of their fathers in their treachery that they committed against me, and also in walking contrary to me, 41 so that I walked contrary to them and brought them into the land of their enemies—if then their uncircumcised heart is humbled and they make amends for their iniquity, 42 then I will remember my covenant with Jacob, and I will remember my covenant with Isaac and my covenant with Abraham, and I will remember the land. 43 But the land shall be abandoned by them and enjoy its Sabbaths while it lies desolate without them, and they shall make amends for their iniquity, because they spurned my rules and their soul abhorred my statutes. 44 Yet for all that, when they are in the land of their enemies, I will not spurn them, neither will I abhor them so as to destroy them utterly and break my covenant with them, for I am the LORD their God. 45 But I will for their sake remember the covenant with their forefathers, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.”

[46] These are the statutes and rules and laws that the LORD made between himself and the people of Israel through Moses on Mount Sinai.

LAWS ABOUT VOWS

27  The LORD spoke to Moses, saying, [2] “Speak to the people of Israel and say to them, If anyone makes a special vow to the LORD involving the valuation of persons, 3 then the valuation of a male from twenty years old up to sixty years old shall be fifty shekels [3] of silver, according to the shekel of the sanctuary. 4 If the person is a female, the valuation shall be thirty shekels. 5 If the person is from five years old up to twenty years old, the valuation shall be for a male twenty shekels, and for a female ten shekels. 6 If the person is from a month old up to five years old, the valuation shall be for a male five shekels of silver, and for a female the valuation shall be three shekels of silver. 7 And if the person is sixty years old or over, then the valuation for a male shall be fifteen shekels, and for a female ten shekels. 8 And if someone is too poor to pay the valuation, then he shall be made to stand before the priest, and the priest shall value him; the priest shall value him according to what the vower can afford.

[9] “If the vow [1] is an animal that may be offered as an offering to the LORD, all of it that he gives to the LORD is holy. 10 He shall not exchange it or make a substitute for it, good for bad, or bad for good; and if he does in fact substitute one animal for another, then both it and the substitute shall be holy. [11] And if it is any unclean animal that may not be offered as an offering to the LORD, then he shall stand the animal before the priest, 12 and the priest shall value it as either good or bad; as the priest values it, so it shall be. 13 But if he wishes to redeem it, he shall add a fifth to the valuation.

14 “When a man dedicates his house as a holy gift to the LORD, the priest shall value it as either good or bad; as the priest values it, so it shall stand. 15 And if the donor wishes to redeem his house, he shall add a fifth to the valuation price, and it shall be his.

16 “If a man dedicates to the LORD part of the land that is his possession, then the valuation shall be in proportion to its seed. A homer [2] of barley seed shall be valued at fifty shekels of silver. 17 If he dedicates his field from the year of jubilee, the valuation shall stand, 18 but if he dedicates his field after the jubilee, then the priest shall calculate the price according to the years that remain until the year of jubilee, and a deduction shall be made from the valuation. 19 And if he who dedicates the field wishes to redeem it, then he shall add a fifth to its valuation price, and it shall remain his. 20 But if he does not wish to redeem the field, or if he has sold the field to another man, it shall not be redeemed anymore. 21 But the field, when it is released in the jubilee, shall be a holy gift to the LORD, like a field that has been devoted. The priest shall be in possession of it. 22 If he dedicates to the LORD a field that he has bought, which is not a part of his possession, 23 then the priest shall calculate the amount of the valuation for it up to the year of jubilee, and the man shall give the valuation on that day as a holy gift to the LORD. 24 In the year of jubilee the field shall return to him from whom it was bought, to whom the land belongs as a possession. 25 Every valuation shall be according to the shekel of the sanctuary: twenty gerahs [3] shall make a shekel.

26 “But a firstborn of animals, which as a firstborn belongs to the LORD, no man may dedicate; whether ox or sheep, it is the LORD’s. 27 And if it is an unclean animal, then he shall buy it back at the valuation, and add a fifth to it; or, if it is not redeemed, it shall be sold at the valuation.

[28] “But no devoted thing that a man devotes to the LORD, of anything that he has, whether man or beast, or of his inherited field, shall be sold or redeemed; every devoted thing is most holy to the LORD. 29 No one devoted, who is to be devoted for destruction [4] from mankind, shall be ransomed; he shall surely be put to death.

[30] “Every tithe of the land, whether of the seed of the land or of the fruit of the trees, is the LORD’s; it is holy to the LORD. 31 If a man wishes to redeem some of his tithe, he shall add a fifth to it. 32 And every tithe of herds and flocks, every tenth animal of all that pass under the herdsman’s staff, shall be holy to the LORD. 33 One shall not differentiate between good or bad, neither shall he make a substitute for it; and if he does substitute for it, then both it and the substitute shall be holy; it shall not be redeemed.”

34 These are the commandments that the LORD commanded Moses for the people of Israel on Mount Sinai.

STUDY NOTES FOR LEVITICUS 1

STUDY NOTE FOR LEVITICUS 1:1, 2 Leviticus continues the narrative that concludes in Exodus with God coming to dwell in the midst of the Israelite camp. Of necessity, special arrangements need to be put in place for the Holy One to reside among the Israelites. Priority is given to outlining a range of sacrifices that address the serious consequences of human sin. The regulations are subdivided into sections addressed to the laity (1:1–6:7) and to the priests (6:8–7:38). Sacrifice in Israel involved the offering of selected domestic animals, grain, oil, and wine. In every animal offering the worshiper placed his hand on the victim’s head, thereby identifying himself with the animal, saying in effect, “This animal represents me.” The animal sacrifices involved the animal’s death, and so the sacrifices had atoning symbolism: the animal dying in the sinful worshiper’s place represented redemption from the death he deserved. There is then a common core of meaning and significance shared by all the sacrifices. But each sacrifice also had its own distinctive ritual features and religious emphases. This is indicated by the different names of the sacrifices, which sometimes highlight the ritual distinctiveness (“burnt offering”) and sometimes the theologically distinctive feature (“peace offering”).

Although the Lord, in response to Moses’s intercession (Ex. 32), had rescinded His verdict to judge the people for their idolatrous worship of the golden calf, their ongoing sin remained a problem. These sacrifices provided atonement for them.

1:1 tent of meeting. The tent shrine or tabernacle described in Ex. 26. BACK TO LEVITICUS 1:1

STUDY NOTE FOR LEVITICUS 1:2 you shall bring. Israel must obey these divinely given instructions on how to be fit to live in the presence of God. God, not humans, prescribes the way His people must live with Him.

of livestock. Only unblemished (v. 3) domesticated animals can be offered. Wild animals, which cost nothing to the worshiper, cannot be offered. BACK TO LEVITICUS 1:2

STUDY NOTE FOR LEVITICUS 1:3–17 The burnt offering, which begins the list of sacrifices, is the most comprehensive sacrifice. Its distinctive feature is that the whole animal, except for the skin, is burned on the altar. This symbolizes the total consecration of the worshiper to God’s service, and it serves to cover the sins of the worshiper (v. 4 and note). The regulations begin by specifying the most expensive kind of animal that could be offered, the bull (vv. 2–9), and end with the cheapest, the young pigeon (vv. 14–17). No Israelite is excluded from making a burnt offering because he is too poor.

1:3 he shall offer. The layman offering the sacrifice (vv. 4–6, 9) is to kill, skin, cut up, and wash the animal, whereas the priest brings it to God by putting the blood and flesh on the altar.

entrance of the tent. The screened-off courtyard surrounding the tabernacle of meeting. The great altar and a laver for washing the sacrifices stand in the courtyard (v. 9). BACK TO LEVITICUS 1:3

STUDY NOTE FOR LEVITICUS 1:4 make atonement. Lit. “to cover over.” The death of the animal in place of the sinner “covers over” or shields the worshiper from the holy wrath of God. BACK TO LEVITICUS 1:4

STUDY NOTE FOR LEVITICUS 1:9 pleasing aroma to the LORD . The meaning of this phrase is seen most clearly in Gen. 8:21. Sacrifices avert God’s anger, causing Him to look benevolently on the worshiper. God is holy and cannot look at sin. The phrase is anthropomorphic, describing in human language how the sacrifice is satisfying to the Lord. The NT speaks of the death of Christ in similar language (Eph. 5:2). BACK TO LEVITICUS 1:9

STUDY NOTE FOR LEVITICUS 1:10–13 Sheep and goats are sacrificed in the same way as bulls in vv. 3–9. BACK TO LEVITICUS 1:10

STUDY NOTE FOR LEVITICUS 1:14–17 A simpler procedure is prescribed for doves or pigeons, the offering of the poor. Due to the smaller size of the offering, the priest carries out the whole ceremony. BACK TO LEVITICUS 1:14

STUDY NOTES FOR LEVITICUS 2

STUDY NOTE FOR LEVITICUS 2:1 grain offering. Usually offered in conjunction with an animal sacrifice, it consists of wheat flour mixed with olive oil, incense, and salt. The mixture is baked, fried, or, in the case of a grain offering of firstfruits, roasted (vv. 4–7, 14). Like the other sacrifices, the grain offering symbolizes the worshiper’s dedication of himself to God. The Hebrew name for this offering suggests that it was a gift, expressing the worshiper’s gratitude to God. This name is also used to describe tribute, which underscores the subservience of the presenter to someone greater (Gen. 32:13; Judg. 3:15; 2 Kin. 8:8). BACK TO LEVITICUS 2:1

STUDY NOTE FOR LEVITICUS 2:2 memorial. Only a handful of the grain offering is burned; the rest goes to the priest (v. 3). Such offerings constitute an important part of a priest’s income. BACK TO LEVITICUS 2:2

STUDY NOTE FOR LEVITICUS 2:11 leaven nor any honey. Possibly omitted because they cause fermentation or decay, which suggests corruption. BACK TO LEVITICUS 2:11

STUDY NOTE FOR LEVITICUS 2:13 salt. Because salt is a preservative, it symbolizes the enduring covenant between God and Israel (Num. 18:19 note). BACK TO LEVITICUS 2:13

STUDY NOTE FOR LEVITICUS 2:14 firstfruits. See 23:9–14; Deut. 26:1–11. The Israelite is expected to give the first of his harvest to God, and on this occasion the grain offering is prepared differently. BACK TO LEVITICUS 2:14

STUDY NOTES FOR LEVITICUS 3

STUDY NOTE FOR LEVITICUS 3:1 peace offering. Also called the “fellowship offering.” The Hebrew name for this offering is related to the word shalom, meaning “peace, well-being.” This sacrifice is unique in that the worshiper and his family can eat much of the meat, as only part of the offering is given to the priests or burned on the altar. It is a sacrifice brought when someone is seeking God’s blessing or celebrating blessings received. It is offered to underline a solemn prayer (such as a vow), when such a prayer is answered, or out of simple gratitude (7:16). Eating meat was a rare luxury in ancient times and was usually something of a celebration. Moses prescribes that every animal killed for food must be offered in sacrifice first (17:3 note), so at least during the wilderness period, every meal involving meat is preceded by a peace offering. BACK TO LEVITICUS 3:1

STUDY NOTE FOR LEVITICUS 3:3, 4 The choicest parts of the carcass are symbolically given to God by being burned. BACK TO LEVITICUS 3:3, 4

STUDY NOTE FOR LEVITICUS 3:11 as a food offering. The OT insists that God supplies man with food, not vice versa (Gen. 1:29; Ps. 50:12–14). Therefore, this comment must be understood figuratively—God is pleased with the sacrifice offered in faith (cf. Heb. 11:4), just as human beings enjoy food. BACK TO LEVITICUS 3:11

STUDY NOTE FOR LEVITICUS 3:17 neither fat nor blood. Fat from sacrificial animals belongs to God (v. 3). Eating blood means eating meat from which the blood has not been drained (1 Sam. 14:33). The theological reason for this ban is given in 17:11 (see Gen. 9:4 and note). BACK TO LEVITICUS 3:17

STUDY NOTES FOR LEVITICUS 4

STUDY NOTE FOR LEVITICUS 4:1–5:13 With the words “If anyone sins” (4:2), Moses introduces his instruction to the laity regarding the sin or purification offering. While most sacrifices make atonement for sin to some extent, purification is the dominant concern of the sin offering. Sin and uncleanness make a person unfit to be in God’s presence and also pollute the sanctuary, making it impossible for God to dwell there. The sin offering is designed to cope with this aspect of sin by purifying the sanctuary. The distinctive feature of the sin offering is the use to which the sacrificial blood is put. In other sacrifices the animal’s blood is splashed over the side of the altar, but in the case of the sin offering it can be applied to the horned corners of the altar, or sprinkled inside the tabernacle tent (on the incense altar or veil) or even inside the Most Holy Place. The greater the sin, the greater the defilement caused within the sanctuary. Because the tabernacle and its furniture were closely associated with the people who met God there (Heb. 9:22 note), the people’s sin defiled the tabernacle. Such pollution required cleansing. BACK TO LEVITICUS 4:1

STUDY NOTE FOR LEVITICUS 4:2–35 These verses deal with four cases where people of various ranks do something sinful “unintentionally” (v. 2 text note): the high priest (vv. 3–12), the congregation (vv. 13–21), a ruler (vv. 22–26), and a common person (vv. 27–35). BACK TO LEVITICUS 4:2

STUDY NOTE FOR LEVITICUS 4:3 anointed priest. The high priest. His sin has the direct consequence of “bringing guilt on the people” and requires the most expensive atonement, a bull.

he shall offer. The sin (or purification) and guilt (or reparation) offerings were compulsory after committing certain sins, whereas the other offerings could sometimes be offered voluntarily when the worshiper felt so inclined. BACK TO LEVITICUS 4:3

STUDY NOTE FOR LEVITICUS 4:6 The serious effects of high priestly sin are shown by the need to purify “the veil of the sanctuary” (the veil separating the Most Holy Place from the Holy Place, Ex. 26:31–35). BACK TO LEVITICUS 4:6

STUDY NOTE FOR LEVITICUS 4:7 the altar of fragrant incense. This piece of sacred furniture stands in front of the curtain leading into the Most Holy Place. It is cleansed by sprinkling with blood, the holy cleansing agent, making it possible for God to dwell in the tent. BACK TO LEVITICUS 4:7

STUDY NOTE FOR LEVITICUS 4:12 outside the camp. See Heb. 13:11–13 and notes.

a clean place. Many places outside the camp contained impurity that would make the priest unfit to officiate in worship. He was to avoid these and put the ashes left from the burnt offering in a designated clean place, where the remainder of the sacrificial bull was burned. BACK TO LEVITICUS 4:12

STUDY NOTE FOR LEVITICUS 4:13–21 For sin involving the congregation as a whole, a procedure like the one described in vv. 3–12 is prescribed, with the community elders representing the people at the altar (v. 15). BACK TO LEVITICUS 4:13

STUDY NOTE FOR LEVITICUS 4:22–26 A sin by a leader of a tribe or clan is not as serious a threat to the tabernacle’s holiness as the first two cases (vv. 3–21). This is reflected in that he is required to offer only a male goat (v. 23), whose blood is applied not within the tent, but outside to the altar of burnt offering (v. 25). BACK TO LEVITICUS 4:22

STUDY NOTE FOR LEVITICUS 4:27–35 Unintentional sins by ordinary Israelites are treated similarly to those of leaders. However, they can offer a female goat instead of a male goat, and if they are poor, birds or grain (5:7–13). BACK TO LEVITICUS 4:27

STUDY NOTES FOR LEVITICUS 5

STUDY NOTE FOR LEVITICUS 5:1 –13 It is debated whether this section belongs with what precedes (the sin offering, ch. 4) or with what follows (the guilt offering, 5:14–6:7). Because of the similarity of 4:1 and 5:14, as well as the occurrence of the Hebrew term for “sin offering” throughout 4:1–5:13, many argue that the description of the guilt offering begins at 5:14. Alternatively, the occurrence of the Hebrew word asham (meaning “guilt” or “guilt offering”) in 5:6, 7 has led some to conclude that the discussion of the guilt offering begins in 5:1.

5:1–6 These verses treat sins of omission, inadvertence, or rashness. The cases in view are (a) the sin of withholding evidence (v. 1); (b) the sin of contact with anything unclean (vv. 2, 3); and (c) the sin of careless oath-taking (v. 4). BACK TO LEVITICUS 5:1

STUDY NOTE FOR LEVITICUS 5:2 unclean. See notes regarding cleanness and uncleanness on chs. 11–16. BACK TO LEVITICUS 5:2

STUDY NOTE FOR LEVITICUS 5:5 These sins require confession to God in the presence of a priest and a sin offering for the forgiveness of the sinner (cf. 1 John 1:7, 9). BACK TO LEVITICUS 5:5

STUDY NOTE FOR LEVITICUS 5:7–10 The poor man’s sin offering is like the humblest burnt offering (1:14–17), except for the sprinkling of the blood (5:9; cf. 1:15). BACK TO LEVITICUS 5:7

STUDY NOTE FOR LEVITICUS 5:10 See “Atonement” at Rom. 3:25. BACK TO LEVITICUS 5:10

STUDY NOTE FOR LEVITICUS 5:11–13 The items brought here as sin offerings resemble those of the grain offering of ch. 2, but no oil or incense is included. BACK TO LEVITICUS 5:11

STUDY NOTE FOR LEVITICUS 5:14–6:7 Moses gives instructions to the laity regarding the guilt or reparation offering. While the focus of the sin offering is upon purification of the sanctuary, the guilt offering is concerned with restitution or reparation. Three types of sins requiring guilt offerings are mentioned: misuse of “the holy things of the LORD” (5:15, 16), supposed sin involving things that “ought not to be done” (5:17–19), and trespasses against a neighbor’s rights and property (6:2–7). BACK TO LEVITICUS 5:14

STUDY NOTE FOR LEVITICUS 5:16 holy thing. A reference to tithes and offerings, as well as property dedicated to God (22:7, 10, 14; 27:28).

add a fifth. In cases where a guilt or reparation offering is required, misappropriated property also has to be restored plus a fifth (cf. 6:5). This is intended to compensate the wronged party. BACK TO LEVITICUS 5:16

STUDY NOTE FOR LEVITICUS 5:17–19 As the phrase “though he did not know it” (v. 17) indicates, these verses concern the person who suspects he has transgressed against divine law or another person but is not sure. Sacrificial remedy is provided for those with an uneasy conscience and reparation is offered to God. BACK TO LEVITICUS 5:17

STUDY NOTES FOR LEVITICUS 6

STUDY NOTE FOR LEVITICUS 6:1–7 Trespasses against a neighbor require restoration of the loss plus “a fifth” (v. 5), and the offering of sacrifice to God (cf. Matt. 5:24). BACK TO LEVITICUS 6:1

STUDY NOTE FOR LEVITICUS 6:8–7:36 Having addressed the laity concerning the laws of sacrifice, Moses now addresses the priests, especially about their entitlement to a share in the sacrifices. BACK TO LEVITICUS 6:8

STUDY NOTE FOR LEVITICUS 6:9 burnt offering. See note on 1:3–17. The consecration portrayed by the burnt offering points to Christ, who is wholly consecrated to God, suffering death for sin and bringing about the believer’s death to sin (cf. Rom. 6:2–7). BACK TO LEVITICUS 6:9

STUDY NOTE FOR LEVITICUS 6:10 linen garment. Being white, this apparel probably symbolizes purity. These garments are to cover their private parts (see Ex. 20:26; 28:42 note; cf. Gen. 3:7, 21). BACK TO LEVITICUS 6:10

STUDY NOTE FOR LEVITICUS 6:12 fire ... shall be kept burning. This action is perhaps prescribed as a reminder of God’s continual presence and the people’s need for continual atonement. The first burnt offering at the tabernacle is consumed by fire from God Himself (9:24). BACK TO LEVITICUS 6:12

STUDY NOTE FOR LEVITICUS 6:18 shall become holy. This is a warning to laity not to touch food consecrated to God in sacrifice. Contact with the sacred food would render a person ritually holy (v. 27 text note; Ex. 29:37). Those who incurred such holiness probably were temporarily placed under restrictions like those governing the activity of priests (21:1–8). BACK TO LEVITICUS 6:18

STUDY NOTE FOR LEVITICUS 6:19–23 The priest’s grain offering, mentioned here for the first time, had to be offered daily (6:20). Unlike these daily sacrifices, Christ our great High Priest offered Himself “once for all” (Heb. 7:27). BACK TO LEVITICUS 6:19

STUDY NOTE FOR LEVITICUS 6:22 priest ... who is anointed. The high priest. BACK TO LEVITICUS 6:22

STUDY NOTE FOR LEVITICUS 6:24–30 sin offering. See 4:1–5:13 and notes. BACK TO LEVITICUS 6:24

STUDY NOTES FOR LEVITICUS 7

STUDY NOTE FOR LEVITICUS 7:1–10 guilt offering. See 5:14–6:7 and notes. BACK TO LEVITICUS 7:1

STUDY NOTE FOR LEVITICUS 7:11–36 peace offerings. See note on 3:1. Here rules are given about the grain offerings that must accompany peace offerings, and how the meat must be eaten (vv. 15, 16). As the only offering in which the worshiper receives back a portion of the sacrifice, the peace offering involves a fellowship meal eaten in the presence of God. This aspect of the meal is reflected in the Lord’s Supper, wherein believers eat of the sign and seal of Christ’s sacrifice in fellowship with God and one another. BACK TO LEVITICUS 7:11

STUDY NOTE FOR LEVITICUS 7:12 thanksgiving sacrifice. The Hebrew word here translated “thanksgiving” can also mean “confession” (of sin or of faith in response to God’s goodness and mercy). The sacrifice serves to underline prayers for forgiveness and healing, or as an expression of gratitude for prayers answered. BACK TO LEVITICUS 7:12

STUDY NOTE FOR LEVITICUS 7:16 vow. People in dire straits might make vows promising something to God if He will answer their prayers (Gen. 28:20–22; 1 Sam. 1:11; 2:21). Such vows are usually accompanied by a peace offering when first made and then again when the vows are fulfilled.

freewill offering. This spontaneous offering showed gratitude to God. BACK TO LEVITICUS 7:16

STUDY NOTE FOR LEVITICUS 7:20 uncleanness. See notes regarding cleanness and uncleanness on chs. 11–16.

be cut off. This language is a general expression for coming under God’s curse, the exact meaning of which is determined by the context of Scripture. It may mean the penalty of execution (e.g., Ex. 31:14–15) or of death without children (18:29; cf. 20:20). In any event, God puts the offender to death with or without human agency. BACK TO LEVITICUS 7:20

STUDY NOTE FOR LEVITICUS 7:25 fat. See 3:3, 17. BACK TO LEVITICUS 7:25

STUDY NOTE FOR LEVITICUS 7:26 eat no blood. This phrase refers to eating meat from which the blood has not been drained (1 Sam. 14:33). The reason for this ban is given in 17:11 and Gen. 9:4. BACK TO LEVITICUS 7:26

STUDY NOTES FOR LEVITICUS 8

STUDY NOTE FOR LEVITICUS 8:1 –10:20 The Lord instructs Moses regarding the institution of the priesthood. The narrative moves from their installation (ch. 8), through their first sacrifices (ch. 9), to God’s judgment of two priests (ch. 10).

8:1–36 The instructions of Ex. 29 for the consecration of the Aaronic priests are carried out. The repetition and elaborateness of the sacrifices (Ex. 29:35–37), and the splendor of Aaron’s apparel (vv. 7–9) all point to the importance of the high priesthood. He represents Israel before God. BACK TO LEVITICUS 8:1

STUDY NOTE FOR LEVITICUS 8:3 at the entrance of the tent of meeting. See note on 1:3. BACK TO LEVITICUS 8:3

STUDY NOTE FOR LEVITICUS 8:7 ephod. See note on Ex. 28:6. BACK TO LEVITICUS 8:7

STUDY NOTE FOR LEVITICUS 8:8 Urim and the Thummim. See note on Ex. 28:30. BACK TO LEVITICUS 8:8

STUDY NOTE FOR LEVITICUS 8:23 Applying the blood to the different parts of Aaron’s body symbolized cleansing from the defilement caused by sin (Ex. 29:20 note). BACK TO LEVITICUS 8:23

STUDY NOTES FOR LEVITICUS 9

STUDY NOTE FOR LEVITICUS 9:1–24 The consecration of Aaron and his sons takes eight days and culminates in the offering of his first sacrifices and the appearance of God’s glory (9:23–24). BACK TO LEVITICUS 9:1

STUDY NOTE FOR LEVITICUS 9:7 Aaron has to make atonement for himself first and then for the people (cf. Heb. 5:3). BACK TO LEVITICUS 9:7

STUDY NOTE FOR LEVITICUS 9:22 blessed. The traditional priestly blessing is found in Num. 6:23–26. BACK TO LEVITICUS 9:22

STUDY NOTE FOR LEVITICUS 9:23 the glory of the LORD . God’s appearance signals His approval of the first sacrifices offered by the newly consecrated priests. The fire that then consumes the offering (v. 24) confirms God’s acceptance of Aaron’s ministry (cf. 1 Kin. 18:38; Heb. 12:28, 29). BACK TO LEVITICUS 9:23

STUDY NOTES FOR LEVITICUS 10

STUDY NOTE FOR LEVITICUS 10:1 –20 The Lord, who accepted Aaron’s sacrifice (9:23, 24), now rejects the ministry of his sons Nadab and Abihu. His sons Eleazar and Ithamar fail in their first ministrations as well (vv. 16–20). These first halting steps of the Levites foreshadow their subsequent history and lead to Malachi’s prophecy of a purified priesthood (Mal. 3:1–5).

10:1 censer. A vessel for burning incense.

unauthorized fire. Lit. “strange fire.” Perhaps Nadab and Abihu had used coals from elsewhere than the altar (Lev. 16:12; cf. Ex. 30:1–9). Some interpreters suggest that the two men were also drunk, but this is not specifically stated (cf. v. 9). While the precise nature of Nadab and Abihu’s offering is unknown, they sought to draw near to the Lord by other means than those He had appointed. BACK TO LEVITICUS 10:1

STUDY NOTE FOR LEVITICUS 10:2 fire came out from before the LORD . The OT frequently warns people against approaching God in an unfit state (Ex. 19:12, 21); this principle is also evident in the NT (Acts 5:1–10; 1 Cor. 11:29, 30). Eating sacrificial food while unclean (7:21) or entering the Most Holy Place without divine approval might lead to death (16:2). The same divine fire that ignited the inaugural sacrifice, providing atonement for the people (9:24), now engulfs those who encroach upon His altar in an unauthorized fashion. So also the same divine wrath against sin that fell upon Christ in His vicarious sacrifice for His people will blaze against those who reject that sacrifice and yet attempt to approach God in their sin (Heb. 10:26–31). BACK TO LEVITICUS 10:2

STUDY NOTE FOR LEVITICUS 10:6 let the hair ... tear. These were signs of mourning (13:45). The high priest is forbidden to mourn even their closest relatives (21:10–12), since total consecration to God means complete separation from death. BACK TO LEVITICUS 10:6

STUDY NOTE FOR LEVITICUS 10:10 distinguish between the holy and the common. The priest’s job is to teach the people these basic religious distinctions. “Holy” applies to what belongs to God, “clean” to what is fit for Him. See notes regarding cleanness and uncleanness on chs. 11–16. BACK TO LEVITICUS 10:10

STUDY NOTE FOR LEVITICUS 10:17–20 Aaron and his sons had offered two sin offerings (v. 19; cf. 9:8–17): one for Aaron, the blood of which was sprinkled in the holy place and the remainder burned (4:6, 12), and one for the people, the blood of which was sprinkled on the altar of burnt offering in the courtyard and which was then to be eaten by the priests (6:25, 26). Normally he and his sons should have eaten the meat of the people’s sin offering to complete the atonement process, but they had not. BACK TO LEVITICUS 10:17

STUDY NOTE FOR LEVITICUS 10:19 such things as these have happened to me. Probably a reference to the terrifying events of vv. 1–7. After the display of God’s consuming judgment, Aaron is apparently afraid or too upset by the sudden death of his sons to eat the sacrificial meat, which is holy (6:26–29). BACK TO LEVITICUS 10:19

STUDY NOTE FOR LEVITICUS 10:20 Moses ... approved. He realizes that the mistake of Aaron and his sons is not motivated by rebellion or by a disregard for the holiness of God. BACK TO LEVITICUS 10:20

STUDY NOTES FOR LEVITICUS 11

STUDY NOTE FOR LEVITICUS 11:1 –16:34 In these chapters, Moses explains the difference between the ceremonially clean and unclean. For the Israelites, people, objects, places, and even time could be placed along a spectrum with holiness on one side and uncleanness on the other. Holiness is associated with God, for He alone is inherently holy. At the other extreme is uncleanness, associated with forces opposed to God. To be in God’s presence requires a person to be holy; sin causes him to be ritually unclean and means that he cannot come near God. Anyone who is unclean or who has come in contact with uncleanness is to abstain from public worship until he is cleansed. Because holiness is linked to God, it is associated with perfection and life. Uncleanness, in marked contrast, is linked to chaos and death. Normal, healthy creatures are clean, but abnormal or unhealthy creatures, and particularly corpses, are unclean. Abnormalities that suggest or that might lead to death are marks of uncleanness. Life and death are not to be mixed, so the unclean is never to enter God’s presence. Ultimately, it is Christ, the great Mediator and High Priest, who triumphs over death and corruption in behalf of those who trust in Him (1 Cor. 15:20–28, 50–57).

11:1–47 Moses instructs the Israelites regarding the principles of cleanness, showing them that, though all corpses are unclean (vv. 24, 27, 31–40), some perfectly healthy creatures are also stated to be unclean in a milder sense and therefore must not be eaten. Although some of the forbidden animals posed a possible health threat (e.g., pigs as carriers of trichinosis), the classification of uncleanness is not based on health grounds. Rather, the principle teaches basic moral and spiritual truths. Carnivorous animals and birds of prey eat flesh with blood in it, something forbidden to human beings (7:26). Such animals also come into contact with carcasses, which are unclean. The clean creatures here symbolize Israelites, while unclean animals symbolize Gentiles. Only domesticated clean animals may be offered in sacrifice, for the sacrificial animal symbolizes the priest. In restricting his diet to clean animals, the Israelite was reminded that God had chosen Israel alone among the nations. Only when the new covenant admitted Gentiles to the community of God were the food laws abrogated (Mark 7:19; Acts 10:15). BACK TO LEVITICUS 11:1

STUDY NOTE FOR LEVITICUS 11:2–8 Cud-chewing, cloven-hoofed land animals are clean and so can be eaten. Other animals are unclean. Animals with claws are normally carnivorous. BACK TO LEVITICUS 11:2

STUDY NOTE FOR LEVITICUS 11:9–12 Only ordinary fish with fins and scales are clean. Other water creatures are unclean and therefore inedible. BACK TO LEVITICUS 11:9

STUDY NOTE FOR LEVITICUS 11:13–19 Birds of prey, associated with death, are unclean, but most other types of bird are clean. BACK TO LEVITICUS 11:13

STUDY NOTE FOR LEVITICUS 11:20–23 Insects that hop may be eaten (v. 21), but not others. BACK TO LEVITICUS 11:20

STUDY NOTE FOR LEVITICUS 11:44 See theological note “The Holiness of God.” BACK TO LEVITICUS 11:44

STUDY NOTE FOR LEVITICUS 11:45 be holy. The word “holy” is often taken to mean “separate” or “set apart,” but it implies much more than simply being set apart. It is associated with wholeness and perfection. Only God is intrinsically holy. He is by nature majestic, awesome, pure, and perfect. He demonstrated His transcendent holiness by His creation of the world (see Gen. 1:1, 3 and notes), by His great acts in history such as redeeming His people from Egypt, and by His perfect laws. Israel’s holiness is derived from her unique covenant relationship with the only true and living God. His covenant provides, among other things, moral and judicial laws that reflect God’s own righteous standards, and the sacrificial system to atone for sin. The immediate background for this designation of Israel as a “holy nation” is the Lord’s appearance on Mount Sinai: they washed their clothes, avoided contact with the mountain, and abstained from sexual intercourse in preparation for that unique event (Ex. 19:10–15, 21–24; Heb. 12:18–21). By dwelling among the people, God makes them holy and demands that they be holy as He is holy (cf. 1 Pet. 1:16).

Jesus Christ, the Mediator of the new covenant (Heb. 8:6; 9:15; 12:24), also demands perfection (Matt. 5:48). But He provides the new Israel with holiness by His perfect sacrifice, which removed the sins of His people forever (Heb. 9; 10), and by His Holy Spirit, who inscribes God’s moral law on their hearts (2 Cor. 3:3; cf. Jer. 31:31–34). Without holiness, no one will see God (Heb. 12:14). BACK TO LEVITICUS 11:45

STUDY NOTES FOR LEVITICUS 12

STUDY NOTE FOR LEVITICUS 12:2 unclean. The flow of blood after childbirth makes a mother unclean (vv. 4, 5, 7). Loss of blood could lead to death, thus illustrating the equation of uncleanness with death or the threat thereof (chs. 11–16 note). BACK TO LEVITICUS 12:2

STUDY NOTE FOR LEVITICUS 12:5 sixty-six days. The text does not explain why the birth of a daughter made a mother unclean for twice as long as the birth of a son. Perhaps a daughter, as a potential mother and subject eventually to the loss of blood in childbirth, was subject to uncleanness in a way a son was not (12:2 note). BACK TO LEVITICUS 12:5

STUDY NOTE FOR LEVITICUS 12:8 burnt offering ... sin offering. These sacrifices for atonement and purification are offered after the birth of Jesus (Luke 2:24). BACK TO LEVITICUS 12:8

STUDY NOTES FOR LEVITICUS 13

STUDY NOTE FOR LEVITICUS 13:1–14:57 These chapters contain God’s laws concerning unclean skin diseases referred to as “leprous disease” (13:2, 8). Modern physicians recognize here the symptoms of various modern complaints, but we should remember that the biblical classification is based primarily on spiritual rather than hygienic or medical considerations. The key principle in identifying a skin disease as “unclean” was whether the skin seemed to be rotting away, suggesting the spiritual principle of death. Patchy complaints amounted to uncleanness (vv. 9, 10), but a complaint affecting the whole body did not (vv. 12, 13). Stable conditions were clean, but deteriorating ones were unclean (vv. 5–8, 18–37). Similar principles applied to the diagnosis of uncleanness in clothing: progressive mildews were unclean (vv. 47–52), but stable ones were clean (vv. 53–58). The close association of uncleanness with death is shown in 13:45–46. The person afflicted with a serious skin disease behaved as a mourner (“let the hair of his head hang loose”). He was excluded from the camp, not to protect the health of Israel, but because God was in the camp and uncleanness (death) had to be separated from the presence of God (life). See Num. 5:1–4; 12:14, 15. BACK TO LEVITICUS 13:1

STUDY NOTES FOR LEVITICUS 14

STUDY NOTE FOR LEVITICUS 14:2 cleansing. These ceremonies conducted by the priest do not cure skin disease. A diseased person comes to the priest after he has been healed (Luke 5:14). The task of the priest is to make ceremonially clean the person who, due to his uncleanness, has been excluded from the camp, from his people, and from God. Through these ceremonial cleansings, which take place in two stages a week apart, the diseased individual is restored to fellowship with God and with His people. BACK TO LEVITICUS 14:2

STUDY NOTE FOR LEVITICUS 14:3–8 The first stage of cleansing takes place outside the camp. The man washes himself and his clothes, and he shaves. Two birds are taken. The blood of one is used to purify the man. The death of that bird portrays the end of the man’s old life outside the camp, and the flight to freedom of the other pictures his liberation from the effects of the disease. Then, the man can enter the camp again. BACK TO LEVITICUS 14:3

STUDY NOTE FOR LEVITICUS 14:9–20 In the second cleansing stage, the Israelite is brought back into full communion with God. The ceremonies here resemble the consecration of the priest (ch. 8). The Israelite is daubed with blood and anointed with oil, being linked to the altar, the symbol of God’s presence. A variation on this restoration procedure is prescribed for the poor in vv. 21–31. BACK TO LEVITICUS 14:9

STUDY NOTE FOR LEVITICUS 14:34–57 This passage adapts principles of diagnosis (13:47–58) and cleansing (14:1–7) to the problem of “disease” (mildew or dry rot) in houses. This problem would have arisen after the settlement in Canaan (v. 34). BACK TO LEVITICUS 14:34

STUDY NOTES FOR LEVITICUS 15

STUDY NOTE FOR LEVITICUS 15:1–33 This chapter deals with the uncleanness caused by discharges from the sexual organs: (a) long-term male discharge (e.g., gonorrhea; vv. 2–15); (b) short-term male discharges (vv. 16–18); (c) short-term female discharge (menstruation; vv. 19–24); and (d) long-term female discharges (vv. 25–30). That perfectly natural processes like sexual intercourse (v. 18) or menstruation should make someone unclean (i.e., unfit to worship) is surprising. But all these cases involve the loss of bodily fluids (blood or semen), and any loss of a “life fluid” suggested death and was incompatible with the presence of God, who is perfect life.

The NT shows God, the giver of perfect life, incarnate in Jesus Christ, healing those who suffered exclusion from His presence under these OT rules (Matt. 9:20–22). The divine program of redemption was historically progressive. The old covenant arrangements that seem so strange to us were early object lessons, a “guardian” pointing forward to the full redemption accomplished in Jesus Christ (Gal. 3:24, 25). BACK TO LEVITICUS 15:1

STUDY NOTES FOR LEVITICUS 16

STUDY NOTE FOR LEVITICUS 16:1–34 The Day of Atonement, when annual atonement is made for the sins of the nation, is the holiest day in the OT calendar. It falls in the seventh month of the Hebrew calendar (September/October) and involves the offering of various sacrifices, the entry of the high priest into the Most Holy Place (in this chapter referred to simply as the “Holy Place” or “holy sanctuary”), and the dispatch of a goat into the wilderness carrying the people’s sins. For a summary of the sacrifices, see notes on chs. 1; 4; and 5. A summary of the rites is given in vv. 6–10 and fuller details in vv. 11–28. The Day of Atonement proceeds according to the following steps: (a) The high priest washes and dresses (v. 4); (b) he sacrifices a bull as a sin offering for himself (v. 6; cf. v. 11); (c) he enters the Most Holy Place and sprinkles the ark with blood (vv. 12–14); (d) he takes two goats and by lot chooses one to be the scapegoat (Azazel) and the other to be a sin or purification offering (vv. 7, 8); (e) he sacrifices one goat as a sin or purification offering (vv. 9, 15); (f) he enters the Most Holy Place and sprinkles the ark with blood (v. 15); (g) he goes out to the outer part of the tabernacle of meeting and sprinkles the blood (v. 16); (h) he goes out into the courtyard of the tabernacle and sprinkles the main altar with blood (vv. 18, 19); (i) he confesses the sins of the Israelites as he lays his hands on the scapegoat’s head (v. 21); (j) he sends the scapegoat into the wilderness (vv. 21, 22); (k) the scapegoat gone, the high priest changes into his regular garments and washes (vv. 23, 24); and (l) finally, he offers burnt offerings for himself and for the people (vv. 24, 25).

For the high priest, the most important aspects of the ceremony are his entry into the Most Holy Place with the blood of the sin or purification offering and the dispatch of the scapegoat into the wilderness. These actions atone for the sins of repentant Israelites (vv. 16, 19, 21, 22). All sin offerings serve to cleanse both the earthly sanctuary and the worshipers, but on other occasions the high priest does not enter the (inner) Most Holy Place, but only the anteroom before the separating veil (usually called the “Holy Place”), the chamber containing the altar of incense, the gold lampstand, and the table of showbread. Because the ark of the covenant, the focal point of God’s presence in the tabernacle (v. 2 note; Ex. 25:17–22 and notes), is housed in the Most Holy Place, entry to the Most Holy Place is rare and dangerous (v. 2). That the high priest enters the inner chamber only on this one day of the year indicates the depth of atonement being made.

The scapegoat ceremony was also unique to this day. By placing his hands on the goat’s head and confessing the nation’s sins, the high priest transfers those sins to the goat. The goat then symbolically carries the people’s sins away into the wilderness. Christians have long regarded the scapegoat as a type of Christ. That Christ was delivered to the Gentiles and killed outside the walls of Jerusalem indicates that He was sent “outside the camp” like the scapegoat of old (Heb. 9:6–28; 13:11–13).

16:1 death of the two sons of Aaron. See 10:1–3. BACK TO LEVITICUS 16:1

STUDY NOTE FOR LEVITICUS 16:2 mercy seat. Lit. “atonement covering” or “place of atonement” (Ex. 25:17 note). This slab of pure gold serves as a lid for the ark and as a base for the two golden cherubim. The divine presence appears above the lid of the ark (Ex. 25:22; Ps. 99:1), and Aaron sprinkles the mercy seat with blood on the Day of Atonement. God symbolically reveals the gospel through this cover on the ark. The ark contains the two stone tablets of the Ten Commandments inscribed by the finger of God Himself, representing the principal obligations of the Sinai covenant (Deut. 10:1–5). Since all humans have violated God’s moral demands, the righteousness of God demands death (Ezek. 18:20; Rom. 6:23). God provides the only means of atonement for His chosen people and for their reconciliation to Him—the atoning blood on the ark’s cover. That blood-drenched cover is the meeting point of the holy God with His unholy people. It resembles the heavenly sanctuary where Christ has entered with His own blood (Heb. 9:12), blood that is efficacious for all the sins—past, present, and future—of His people (Rom. 3:21–26; Heb. 9:15). BACK TO LEVITICUS 16:2

STUDY NOTE FOR LEVITICUS 16:3 Before offering a goat for the people, Aaron is to offer a bull as a sin or purification offering and a ram as a burnt offering for himself and his family (v. 5). By contrast, Jesus Christ, the Mediator of the eternal new covenant, is without sin and therefore offered sacrifice for His people only (Heb. 7:26, 27). BACK TO LEVITICUS 16:3

STUDY NOTE FOR LEVITICUS 16:8 one lot for the LORD . The goat to be sacrificed. BACK TO LEVITICUS 16:8

STUDY NOTE FOR LEVITICUS 16:12 take a censer. The smoke from the incense serves as a screen between the mercy seat and the high priest, probably to prevent the high priest from seeing the divine presence (v. 13; cf. Ex. 33:20). It also may serve to avert God’s wrath (Num. 16:46–50). BACK TO LEVITICUS 16:12

STUDY NOTE FOR LEVITICUS 16:16 the Holy Place. Here the term denotes the Most Holy Place, or inner sanctuary. The object of the sacrificial ritual is the sanctuary itself, which was defiled by people’s sins. The earthly sanctuary is a representation of the heavenly sanctuary that the blood of Christ also cleansed (Heb. 9:23, 24).

which dwells with them. Lit. “which camps among them.” The verb connotes impermanence. God’s presence is not finalized in this arrangement. His tent dwelling foreshadowed His dwelling among His people through Christ’s incarnation (John 1:14). Today He has sent His Spirit upon His new covenant people, the church (Acts 2), and His Spirit indwells believers, making them the temple of God (1 Cor. 3:16; 6:19; Eph. 2:21, 22). His final dwelling with His people will occur in the new heavens and the new earth (Rev. 21:1–4). BACK TO LEVITICUS 16:16

STUDY NOTE FOR LEVITICUS 16:29 afflict yourselves. See text note. The ordinary Israelites are to show penitence for their sins by not working, by fasting, and possibly by wearing sackcloth (Ps. 69:10, 11). Failing to observe the Day of Atonement could entail death (23:28–30). This is the only holy day to which this threat is attached. BACK TO LEVITICUS 16:29

STUDY NOTE FOR LEVITICUS 16:34 once in the year. By contrast, Jesus Christ offered the final and complete sacrifice for sin (Heb. 9:23–28). BACK TO LEVITICUS 16:34

STUDY NOTES FOR LEVITICUS 17

STUDY NOTE FOR LEVITICUS 17:1–27:34 In these chapters, the Lord’s demands for holiness clearly reach into every aspect of Israel’s life. In a discussion on topics as diverse as sexual behavior and the Year of Jubilee, capital crimes, and the tabernacle loaves, the Lord teaches that Israel must reflect His holiness in their behavior. BACK TO LEVITICUS 17:1

STUDY NOTE FOR LEVITICUS 17:3–8 In the wilderness period, animals could be killed only at the tabernacle, even for ordinary meals. This was to prevent secret sacrifices to idols (v. 7). After entering Canaan, this rule was relaxed (Deut. 12:15–16). BACK TO LEVITICUS 17:3

STUDY NOTE FOR LEVITICUS 17:4 has shed blood. Or, has committed a transgression as grievous as any involving bloodshed.

cut off. See note on 7:20. BACK TO LEVITICUS 17:4

STUDY NOTE FOR LEVITICUS 17:11 One of the most important theological statements in Leviticus (see also Lev. 18:5). Life is sacred because it belongs to God. As a mark of respect for life and for its Creator, no Israelite may eat meat with blood in it “for the life of the flesh is in the blood” (cf. Gen. 9:4–6). A second reason is that it is the blood that makes “atonement for your souls.” The animal’s life, represented by its blood shed in sacrifice, takes the place of the life of the worshiper, symbolically redeeming him. Because animal blood is the sign of salvation, people may not consume it. These ideas are both assumed and transformed in the NT. Christ’s shed blood actually atoned for sin (Heb. 9:14, 22; 1 John 1:7), and those who drink that blood spiritually—receiving the benefits of His death through faith in Him alone—have eternal life (John 6:54).

have given it for you. The sacrificial system of the OT is God’s gracious gift to His people to enable them to live in God’s presence. In anticipation of the final and perfect blood sacrifice offered by Christ, God Himself ordains the procedures whereby His righteous wrath might be averted and His people reconciled to Him. BACK TO LEVITICUS 17:11

STUDY NOTES FOR LEVITICUS 18

STUDY NOTE FOR LEVITICUS 18:1–30 Moses instructs Israel concerning unlawful practices linked to sex and family, including incest (vv. 6–20), child sacrifice (v. 21), homosexuality (v. 22), and bestiality (v. 23). Israel’s neighbors were much less restrained in their sexual attitudes and behavior (v. 3). They permitted closer intermarriage than allowed here; they allowed homosexuality (cf. v. 22), and even some types of bestiality (cf. v. 23). The regulations in this chapter presuppose that an Israelite would normally marry another Israelite. However, unions between blood relatives of the first degree (brother-sister, father-daughter) and the second degree (father-granddaughter, nephew-aunt) were prohibited. Marriage between close relatives by marriage was also banned. BACK TO LEVITICUS 18:1

STUDY NOTE FOR LEVITICUS 18:5 You shall therefore keep my statutes and my rules. The passage is one of only two passages from Leviticus that the apostle Paul quotes (cf. Gal 3:12ff. and Rom 10:5ff.). This command expresses in a single sentence the goal and rationale of the law, which requires perfect, personal, and perpetual obedience from all people. BACK TO LEVITICUS 18:5

STUDY NOTE FOR LEVITICUS 18:8 your father’s wife. Not one’s own mother (cf. v. 7), but the father’s second wife (cf. 1 Cor. 5:1). The phrase “it is your father’s nakedness” recalls the teaching in Gen. 2:24 that the married couple “become one flesh.” BACK TO LEVITICUS 18:8

STUDY NOTE FOR LEVITICUS 18:9 your sister. A full sister or half sister. BACK TO LEVITICUS 18:9

STUDY NOTE FOR LEVITICUS 18:11 your sister. A stepsister. BACK TO LEVITICUS 18:11

STUDY NOTE FOR LEVITICUS 18:16 The law of levirate marriage (Deut. 25:5 note) encouraged a man to marry his widowed sister-in-law if her first marriage was childless. This provision shows the importance of preserving the family inheritance by perpetuating the family line in OT society (Num. 27:1–11 note). BACK TO LEVITICUS 18:16

STUDY NOTE FOR LEVITICUS 18:17 her daughter. The daughter of the woman would be the man’s stepdaughter or step-granddaughter. BACK TO LEVITICUS 18:17

STUDY NOTE FOR LEVITICUS 18:18 The sad example of Jacob’s marriage to Leah and Rachel illustrates the compassionate wisdom of this law (Gen. 29:23–30:24). BACK TO LEVITICUS 18:18

STUDY NOTE FOR LEVITICUS 18:19 See note on ch. 15. BACK TO LEVITICUS 18:19

STUDY NOTE FOR LEVITICUS 18:21 offer them to Molech. The custom of sacrificing children was practiced among the ancient Phoenicians and pagan inhabitants of Canaan (Deut. 12:31 note). The cult of Molech, a god of the Ammonites, was a temptation to the Israelites (cf. 1 Kin. 11:7; 2 Kin. 23:10). BACK TO LEVITICUS 18:21

STUDY NOTE FOR LEVITICUS 18:25 the land became unclean. Ritual uncleanness, caused by sin, was contagious—all and everything that came in contact with it was infected, including the sanctuary (16:16 note) and the land. The pollution of the land by impurity was seen as a grave danger and a major threat to Israel. Though the Israelites would be given the privilege of occupying the Promised Land, the land would “vomit” them out if they were to defile it as the previous inhabitants had.

vomited. This personification of the land underscores the poisonous contagion of uncleanness due to sin. BACK TO LEVITICUS 18:25

STUDY NOTE FOR LEVITICUS 18:29 cut off from among their people. See note on 7:20. God requires personal, entire, exact, and perpetual obedience of both corporate Israel and individuals who reside within her. BACK TO LEVITICUS 18:29

STUDY NOTES FOR LEVITICUS 19

STUDY NOTE FOR LEVITICUS 19:1–37 The theme of holiness is elaborated on as God instructs the people on principles of good neighborliness. The chapter illustrates what holiness meant in the daily lives of the ancient Israelites. See Introduction: Characteristics and Primary Themes (cf. Matt. 5:48; 1 Cor. 11:1; 1 Pet. 1:16). BACK TO LEVITICUS 19:1

STUDY NOTE FOR LEVITICUS 19:2 See theological note “The Holiness of God” on p. 172.

be holy. See note on 11:45. BACK TO LEVITICUS 19:2

STUDY NOTE FOR LEVITICUS 19:5 peace offerings. See note on 3:1; cf. 7:16–18. BACK TO LEVITICUS 19:5

STUDY NOTE FOR LEVITICUS 19:9, 10 See Ruth 2:2–23. BACK TO LEVITICUS 19:9, 10

STUDY NOTE FOR LEVITICUS 19:13 wages of a hired worker. See Deut. 24:14, 15. BACK TO LEVITICUS 19:13

STUDY NOTE FOR LEVITICUS 19:17 reason frankly ... because of him. A candid yet tactful reproof of the wrongdoer is better than storing up destructive hatred against that neighbor and so causing oneself to sin as well (Prov. 27:5; Matt. 18:15; Gal. 6:1). BACK TO LEVITICUS 19:17

STUDY NOTE FOR LEVITICUS 19:18 love your neighbor. A “neighbor” is anyone with whom there is contact, whether Israelite (v. 17) or alien (v. 34; cf. Matt. 22:39, 40; Rom. 13:9). BACK TO LEVITICUS 19:18

STUDY NOTE FOR LEVITICUS 19:19 Respecting boundaries and distinctions is an aspect of holiness. BACK TO LEVITICUS 19:19

STUDY NOTE FOR LEVITICUS 19:21 guilt offering. See note on 5:14–6:7. BACK TO LEVITICUS 19:21

STUDY NOTE FOR LEVITICUS 19:24 Firstfruits such as firstborn livestock and children were to be given to God (Ex. 22:29, 30; 23:19), for Israel was God’s firstborn and so was consecrated to Him (Ex. 4:22). BACK TO LEVITICUS 19:24

STUDY NOTE FOR LEVITICUS 19:28 Mutilation of the body created by God is incompatible with holiness, for the holy God is perfect life (Deut. 14:1 note). BACK TO LEVITICUS 19:28

STUDY NOTES FOR LEVITICUS 20

STUDY NOTE FOR LEVITICUS 20:1–27 The instruction here repeats many of the same points of chs. 18 and 19 (for parallel verses, consult the cross-references), but with the addition of prescribed penalties. The death penalty is indicated for many offenses, pointing to the horror with which God viewed them (cf. Rom. 1:18–32). In other cases, divine penalties, such as cutting off (7:20 note), are mentioned; these cover situations where detection might be difficult (v. 18) or family solidarity might make the head of the family reluctant to punish the offender (v. 17). BACK TO LEVITICUS 20:1

STUDY NOTE FOR LEVITICUS 20:6 See Deut. 18:10, 11; 1 Sam. 28:9. BACK TO LEVITICUS 20:6

STUDY NOTE FOR LEVITICUS 20:9 Jesus quotes this text in Mark 7:10. BACK TO LEVITICUS 20:9

STUDY NOTE FOR LEVITICUS 20:25 See notes on ch. 11. BACK TO LEVITICUS 20:25

STUDY NOTE FOR LEVITICUS 20:26 be holy. See note on 11:45. BACK TO LEVITICUS 20:26

STUDY NOTE FOR LEVITICUS 20:27 See note on v. 6. BACK TO LEVITICUS 20:27

STUDY NOTES FOR LEVITICUS 21

STUDY NOTE FOR LEVITICUS 21:1–24 Ceremonial cleanliness regulations specific to the priests are recorded. These deal with priests in general (vv. 1–9), the high priest (vv. 10–15), and priests suffering from defects (vv. 16–24). All priests who serve within the tabernacle have to show God’s holiness in their character and in their bodies. Because their duties bring them closer to God, it is essential that they be holy. Holiness in restored man ultimately involves his perfection and health (fullness of life; freedom from mortality and decay), so priests with certain handicaps are forbidden to offer sacrifice (vv. 17–21). Wholeness is closely associated with holiness. But handicapped priests still enjoy a full share of priestly provisions (v. 22).

21:1 Holiness (as a key attribute of God, who is Himself life) and death are incompatible; therefore, priests may not mourn for any save their closest relatives (vv. 2–3). BACK TO LEVITICUS 21:1

STUDY NOTE FOR LEVITICUS 21:5 Mourning customs involving disfigurement of the body were also banned, for priests as holy men had to have whole bodies (Deut. 14:1 note). BACK TO LEVITICUS 21:5

STUDY NOTE FOR LEVITICUS 21:10–12 The high priest, who has the privilege of entering into God’s immediate presence, is obliged to avoid all contact with death (cf. 10:6, 7). BACK TO LEVITICUS 21:10

STUDY NOTES FOR LEVITICUS 22

STUDY NOTE FOR LEVITICUS 22:3 For any unclean person to eat holy food from a sacrifice is to risk death (7:20–21). Uncleanness (death) and holiness (life) are not to mix. BACK TO LEVITICUS 22:3

STUDY NOTE FOR LEVITICUS 22:10–13 These verses define which dependents of the priests are allowed to eat sacrificial food. BACK TO LEVITICUS 22:10

STUDY NOTE FOR LEVITICUS 22:14 A penalty of restitution is prescribed for non-priests who eat the priestly portions of the sacrifices (cf. 5:14–16). BACK TO LEVITICUS 22:14

STUDY NOTE FOR LEVITICUS 22:17–25 Only blemish-free animals are to be sacrificed. This is partly because God is not to be given anything but the best (Mal. 1:8), and partly because the holiness of sacrifices is symbolized by a perfect physical body (cf. 21:17–21). BACK TO LEVITICUS 22:17

STUDY NOTE FOR LEVITICUS 22:23 The freewill offering is optional and not strictly mandated by God; therefore, minor blemishes may be tolerated. BACK TO LEVITICUS 22:23

STUDY NOTE FOR LEVITICUS 22:27, 28 Killing an animal soon after birth shows little respect for life and therefore is incompatible with holiness. So, too, does killing an animal and its young on the same day show disrespect for life and holiness (cf. Deut. 22:6, 7). BACK TO LEVITICUS 22:27, 28

STUDY NOTES FOR LEVITICUS 23

STUDY NOTE FOR LEVITICUS 23:1–44 Attention turns to the calendar of holy days, with specific instructions for the laity (cf. Num. 28, 29, where instructions are given to the priests specifying sacrifices on the different days). BACK TO LEVITICUS 23:1

STUDY NOTE FOR LEVITICUS 23:4–8 See Ex. 12; 13. BACK TO LEVITICUS 23:4

STUDY NOTE FOR LEVITICUS 23:26–32 See 16:2–34.  BACK TO LEVITICUS 23:26

STUDY NOTE FOR LEVITICUS 23:33–43 See Deut. 16:13–17. BACK TO LEVITICUS 23:33

STUDY NOTES FOR LEVITICUS 24

STUDY NOTE FOR LEVITICUS 24:2 the lamp. See Ex. 25:31–40 and notes. These formed part of the lampstand that stood in the holy place. Shaped to resemble an almond tree in bloom, the lampstand symbolizes the life-giving and light-giving power of God. BACK TO LEVITICUS 24:2

STUDY NOTE FOR LEVITICUS 24:5 See Ex. 25:23–30 and notes. BACK TO LEVITICUS 24:5

STUDY NOTE FOR LEVITICUS 24:10 father was an Egyptian. After many years of slavery in Egypt, cases of intermarriage were no doubt common. See note on Ex. 12:38. BACK TO LEVITICUS 24:10

STUDY NOTE FOR LEVITICUS 24:11 blasphemed. See Ex. 20:7; 22:28. BACK TO LEVITICUS 24:11

STUDY NOTE FOR LEVITICUS 24:14 lay their hands on his head. This action was taken to rid themselves of the guilt they had contracted by hearing his blasphemy. BACK TO LEVITICUS 24:14

STUDY NOTE FOR LEVITICUS 24:20 eye for eye, tooth for tooth. Designed to curb exaggerated revenge (cf. Gen. 4:24), this formula vividly expressed the principle that punishment should be proportionate to the offense. It seems not to have been enforced literally (see Ex. 21:26, 27; Deut. 19:21 note). Jesus’ opposition to the use of this phrase in everyday relationships and not in court cases for which it was intended was not an abrogation of the principle of equivalence (cf. Matt. 5:38–42). God never intended the rule to be strictly enforced in the normal course of everyday problems and disagreements, but gave it as a legal principle of restitution. Jesus calls for viewing this principle in light of its original intent for use in a court setting, as well as in light of the love commandment (19:18; cf. Matt. 7:12), in the interests of the kingdom (Matt. 5:10–12), and in the knowledge of God’s coming wrath (Rom. 12:17–21; cf. Deut. 32:35). BACK TO LEVITICUS 24:20

STUDY NOTES FOR LEVITICUS 25

STUDY NOTE FOR LEVITICUS 25:1–55 The Lord demonstrates His ownership of the Promised Land through laws preventing the exploitation of the land and its tenants (v. 23 note).

25:1–7 Just as humans need a day of rest, land without fertilizers needs to lie fallow for a time. See the similar regulations in Ex. 23:10, 11. BACK TO LEVITICUS 25:1

STUDY NOTE FOR LEVITICUS 25:10 jubilee. More than a fallow year, this was a year in which all the poor who had fallen into debt were given a fresh start. Loans were written off. Land that had been sold was returned to its original owner, and slaves were released (v. 40). BACK TO LEVITICUS 25:10

STUDY NOTE FOR LEVITICUS 25:13 return to his property. God protected His gift to each family within the covenant community. In this way He protected the family structure, provided life in perpetuity for them, and prevented unrestrained commercial exploitation of His gift. BACK TO LEVITICUS 25:13

STUDY NOTE FOR LEVITICUS 25:23 land is mine. Although God gave Israel the land as one of His good gifts to them to be enjoyed (Deut. 6:10–12; 8:10–13), He still retained final ownership and could terminate the lease should the people prove undesirable tenants. They did not possess the land as an inalienable right but within the structures of a covenantal relationship with God. The land was not property over which the Israelites had total and final control. It symbolized life with God. BACK TO LEVITICUS 25:23

STUDY NOTE FOR LEVITICUS 25:25 All the sales described here took place because of hardship. Land was not to be permanently sold from one family to another. BACK TO LEVITICUS 25:25

STUDY NOTE FOR LEVITICUS 25:26 It was hoped that a relative would buy a poor man’s land and return it to him. In any event, he or his family would receive it back in the Year of Jubilee. BACK TO LEVITICUS 25:26

STUDY NOTE FOR LEVITICUS 25:29, 30 In contrast to agricultural land, houses within cities had to be redeemed within a year or the sale was permanent. BACK TO LEVITICUS 25:29, 30

STUDY NOTE FOR LEVITICUS 25:36 See note on Deut. 23:19 (Ps. 15:5). BACK TO LEVITICUS 25:36

STUDY NOTE FOR LEVITICUS 25:39 If a man sold a son or a daughter into slavery because of debt, the slave was released after seven years (Ex. 21:2–11; Deut. 15:12–18). This text deals with an even worse debt where, presumably after selling his land for a sum insufficient to pay the debt, a man and his whole family were sold as slaves (v. 41). In such a case they were released in the Year of Jubilee. BACK TO LEVITICUS 25:39

STUDY NOTES FOR LEVITICUS 26

STUDY NOTE FOR LEVITICUS 26:1–46 The Lord’s instruction to the Israelites culminates in promises of blessings for obedience (vv. 3–13) and of curses for disobedience (vv. 14–39). BACK TO LEVITICUS 26:1

STUDY NOTE FOR LEVITICUS 26:11 Israel’s obedience to the covenant requirements would be rewarded with blessing (Ex. 20:12; Deut. 28:1–14; cf. Matt. 6:4), culminating in the greatest of all blessings—the presence of God with His people (see Ex. 29:42–46 and note). BACK TO LEVITICUS 26:11

STUDY NOTE FOR LEVITICUS 26:14–39 Disobedience to God brings suffering (Ex. 20:7; Deut. 28:15–68). Many prophetic passages echo Lev. 26 and Deut. 28, as the prophets argued that the people were suffering—or were about to suffer—God’s anger over their sins. BACK TO LEVITICUS 26:14

STUDY NOTE FOR LEVITICUS 26:40 Even in judgment there was always hope (Deut. 30:1–10). Punishment did not mean an end to the covenant (vv. 44, 45; Gen. 17:2 note; Rom. 11:1–29). God’s judgments on His people proved He still cared about them (Heb. 12:5, 6). BACK TO LEVITICUS 26:40

STUDY NOTE FOR LEVITICUS 26:46 statutes and rules and laws. A summary conclusion to the variety of instructional material in chs. 1–26. The Hebrew term “laws” refers to teaching or instruction and not legislation. BACK TO LEVITICUS 26:46

STUDY NOTES FOR LEVITICUS 27

STUDY NOTE FOR LEVITICUS 27:1–34 The final chapter of Leviticus deals with gifts promised to God, probably by Israelites in dire distress when they made a vow. Later, they might wish to take back the property vowed. The provisions of this chapter showed when and how this could be done. BACK TO LEVITICUS 27:1

STUDY NOTE FOR LEVITICUS 27:2 persons. It was possible to offer oneself or a member of one’s family to the full-time service of God in the temple (1 Sam. 1:11). But only Levites could serve God as temple priests; other vowed persons had to be redeemed according to the tariff described in vv. 3–8. BACK TO LEVITICUS 27:2

STUDY NOTE FOR LEVITICUS 27:9–10 Sacrificial animals could not be withdrawn once vowed. BACK TO LEVITICUS 27:9

STUDY NOTE FOR LEVITICUS 27:11–13 Non-sacrificial animals had to be redeemed. BACK TO LEVITICUS 27:11

STUDY NOTE FOR LEVITICUS 27:28 devoted. Property and persons devoted to God (i.e., placed under the ban) were irrevocably to be placed in the service of God (v. 28), or utterly destroyed (v. 29). This solemn vow was probably pronounced by national leaders, often in time of war (Num. 21:2; 1 Sam. 15), or against those practicing idolatry (Deut. 13:16; 20:17 note). BACK TO LEVITICUS 27:28

STUDY NOTE FOR LEVITICUS 27:30 tithe. A tenth of agricultural produce was given to God (i.e., to the priestly tribe of Levi, see Num. 18:21–29; Deut. 12:6–18; 14:22–29 and notes). BACK TO LEVITICUS 27:30

FOOTNOTES FOR LEVITICUS 1

1 Or an offering by fire; so throughout Leviticus 2 Or feathers

FOOTNOTES FOR LEVITICUS 4

1 Or by mistake; so throughout Leviticus

1 Or makes a mistake 2 Or suffer for their guilt, or are guilty; also verses 22, 27, and chapter 5

FOOTNOTES FOR LEVITICUS 5

1 Hebrew his guilt penalty; so throughout Leviticus 2 Septuagint two young pigeons; also verse 11 3 An ephah was about 3/5 bushel or 22 liters 4 Septuagint; Hebrew it 5 Or flock, or its equivalent 6 A shekel was about 2/5 ounce or 11 grams

1 Or he has paid full compensation to

FOOTNOTES FOR LEVITICUS 6

2 Ch 5:20 in Hebrew 3 Ch 6:1 in Hebrew 4 An ephah was about 3/5 bushel or 22 liters 5 The meaning of the Hebrew is uncertain

FOOTNOTES FOR LEVITICUS 8

1 Hebrew with it

1 Probably Aaron or his representative; possibly Moses; also verses 16–23

FOOTNOTES FOR LEVITICUS 10

1 Or strange

FOOTNOTES FOR LEVITICUS 11

1 Or things that fly; compare Genesis 1:20 2 The identity of many of these birds is uncertain

FOOTNOTES FOR LEVITICUS 12

1 Septuagint two young pigeons 2 Leprosy was a term for several skin diseases

FOOTNOTES FOR LEVITICUS 13

1 Or mustache

FOOTNOTES FOR LEVITICUS 14

2 Or wild 3 Or running; Hebrew living; also verses 6, 50, 51, 52

1 An ephah was about 3/5 bushel or 22 liters 2 A log was about 1/3 quart or 0.3 liter 3 Septuagint, Syriac; Hebrew afford, 31 such as he can afford, one

FOOTNOTES FOR LEVITICUS 15

1 Hebrew flesh; also verse 3

FOOTNOTES FOR LEVITICUS 16

1 The meaning of Azazel is uncertain; possibly the name of a place or a demon, traditionally a scapegoat; also verses 10, 26

1 Or shall fast; also verse 31 2 Hebrew he

FOOTNOTES FOR LEVITICUS 17

1 Hebrew all flesh 2 Hebrew it is in its life

FOOTNOTES FOR LEVITICUS 18

3 Or my just decrees; also verse 5

1 Hebrew to make them pass through [the fire]

FOOTNOTES FOR LEVITICUS 19

1 Hebrew blood 2 Hebrew as its uncircumcision

1 An ephah was about 3/5 bushel or 22 liters; a hin was about 4 quarts or 3.5 liters

FOOTNOTES FOR LEVITICUS 20

2 Hebrew repeats if a man commits adultery with the wife of

1 Literally menstrual impurity

FOOTNOTES FOR LEVITICUS 21

2 Or a young wife

1 Hebrew young woman

FOOTNOTES FOR LEVITICUS 22

2 Or servant; twice in this verse 3 Hebrew he

FOOTNOTES FOR LEVITICUS 23

1 Hebrew between the two evenings 2 An ephah was about 3/5 bushel or 22 liters 3 A hin was about 4 quarts or 3.5 liters

1 Or shall fast; also verse 32 2 Or tabernacles

FOOTNOTES FOR LEVITICUS 24

1 Hebrew the pure lampstand 2 An ephah was about 3/5 bushel or 22 liters 3 Hebrew the pure table

FOOTNOTES FOR LEVITICUS 25

1 That is, the Sabbath produce of the land 2 Or servants 3 Or Sabbaths 4 Or countryside

1 Hebrew slaves

1 Or slaves

FOOTNOTES FOR LEVITICUS 26

2 Hebrew tabernacle

1 Hebrew staff 2 Or pay for; twice in this verse; also verse 43

FOOTNOTES FOR LEVITICUS 27

3 A shekel was about 2/5 ounce or 11 grams

1 Hebrew it 2 A homer was about 6 bushels or 220 liters 3 A gerah was about 1/50 ounce or 0.6 gram 4 That is, set apart (devoted) as an offering to the Lord (for destruction)

The FOURTH BOOK of MOSES CALLED

Numbers

TITLE

In the Hebrew Bible, it was customary to designate each of the five books of Moses by the word with which it began. For Numbers, this practice was modified by using the fifth Hebrew word as a title. This word, translated “in the wilderness,” (Hb. Bemidbar) is an apt description of the book’s content, since it describes the nation’s experience during forty years in the wilderness. When the Bible was translated into Greek, its books were given Greek names. In the case of Numbers, the Greek translation abandoned the excellent Hebrew name and used a Greek word meaning “numbers” (arithmoi) that actually describes only a few of its chapters. This somewhat inappropriate Greek title was carried over by translation into the English Bible tradition.

AUTHOR

Together with the rest of the Pentateuch, Numbers has traditionally been ascribed to Moses. This conclusion is based upon the unitary character of the Pentateuch and upon the clear witness of both the Old and New Testaments associating these books with Moses and noting his role in writing sections within them (Introduction to the Pentateuch: Author and Date). It is further supported by the obvious antiquity of the materials contained in the Pentateuch. The Book of Numbers itself refers to Moses’s activity chronicling the events described in the book (33:2). That much of the book comes from Moses’s hand does not rule out the possibility of later editorial activity and the likelihood that some portions were added after Moses’s death (e.g., 12:3).

DATE AND OCCASION

Since Moses was the primary author of Numbers, we may reasonably date the composition of the book to the period after the wilderness wandering (which followed the exodus) and before the death of Moses in about 1406 or 1230 B.C. (See Introduction to Exodus: Special Issues). The book begins with the preparations for the march across the wilderness, tells of experiences along the way, describes the failure of faith that led the exodus generation of Israelites to refuse to undertake the conquest of the Promised Land, tells of the forty years of waiting until an entire adult generation would die, and ends with the preparation for entering Canaan. Given its content, Numbers was likely written as a warning to the generation of Israelites born in the wilderness that they should persevere in faith and obedience where their parents had not. For future generations of God’s people, the book would speak a similar message.

GENRE

Numbers forms an integral part of the “five books of Moses,” the Pentateuch, as well as in the larger theological-historical narrative that runs from Genesis to Kings. It presupposes what has already been told and anticipates events that will be described in later books. As in other books of the Pentateuch, the overall narrative incorporates different types of material that enrich the description of what occurs. In Numbers these include census lists (chs. 1, 26) and various passages that outline regulations concerning different areas of religious life (e.g., duties of Levites; Nazirite vow; offerings and special festivals).

LITERARY FEATURES

The book of Numbers may be viewed as falling into four main sections (see Outline of Numbers below), the first and last focusing on preparations for entering the land of Canaan. Both of these sections are introduced by a census numbering the men who are eligible to fight in the army. The second census, however, confirms that of all those counted on the first occasion, only two remain alive to enter the land of Canaan (Joshua and Caleb; see 26:64–65). The explanation for the death of the first generation comes in the middle two sections of Numbers. The first of these, which is the longer (chs. 10–21), describes how the Israelites rebel against God when confronted by the challenge of taking the land of Canaan and how they fail to trust God fully to provide for them in the wilderness. For these failures the adult generation is condemned by God to die in the wilderness, and the whole nation must spend forty years in the wilderness. The second of the middle two sections (chs. 22–25), which prepares for a new generation of adult Israelites entering the Promised Land, focuses on a series of blessings pronounced by a foreign prophet, Balaam. These blessings echo the divine promises given to the patriarchs in Genesis, indicating that, in spite of punishing the Israelites in the wilderness, God has not abandoned His plans for the nation.

Several episodes in Numbers form a striking parallel to episodes in Exodus that recount how the Israelites complained to God regarding a lack of food or water in the wilderness. Interestingly, whereas in Exodus the people go unpunished for their failure to trust God, in Numbers, God punishes them in differing ways (compare, for example, Ex. 16 with Num. 11). Having committed themselves to be God’s holy nation at Mount Sinai, the Israelites are judged and punished according to the terms of the covenant.

CHARACTERISTICS AND PRIMARY THEMES

The events of Numbers vividly portray the faithfulness of the covenant God despite the failures of an erring humanity. God directs His people as they prepare for their journey through the wilderness, comforts them in difficulties, deals with their fears and failures, and rebukes or punishes them when necessary. This portrayal of God’s faithfulness stands in sharp contrast to the book’s repeated depiction of human faithlessness, the utter failure of humanity to meet God’s standards by its own strength. Human failures are clearly portrayed and contrasted with the wise measures of the ever-faithful God. Even Moses, their great leader, sinned and was not permitted to enter the Promised Land, although he saw it from a distance (20:6–13 and notes; 27:12–14). This shows that even the best of persons are still sinners and are saved only through the merits of Christ—salvation comes only by the grace of God through faith in Christ.

THEOLOGY OF NUMBERS

In general terms, the book of Numbers portrays God consistently with how the preceding books have presented Him. Numbers underlines the sovereign power of God in history. Despite imposing obstacles, great dangers, and the failures of His people, God brings them safely through the wilderness. His sovereign power is sufficient for every eventuality.

NUMBERS IN THE LARGER STORY OF THE BIBLE

Numbers contributes to the grand narrative that begins in Genesis by describing the forty years that Israel spends in the wilderness. This period of time between the ratification of the Sinai covenant and entering into the land of Canaan is presented as a period of testing, when God exposes the people’s lack of true commitment to Him. The Apostle Paul later recalls in 1 Cor. 10:1–13 how these things were written in order to be a warning to others. Although the adult generation of Israelites that Moses led out of Egypt witnessed God’s power in saving them and entering willingly into a covenant relationship with Him, they were still exceptionally prone to sin. All of their spiritual experiences did not prevent them from being idolaters, indulging in sexual immorality, testing God, and grumbling against God. Like the ancient Israelites in the wilderness, Christians may also be tempted to sin despite God’s steadfast faithfulness.

CHRIST IN NUMBERS

Whereas Genesis anticipates the coming of a future king through whom the nations will be blessed, and Exodus presents the Passover as a paradigm for divine salvation, anticipating Christ’s death as the supreme Passover sacrifice, Numbers provides no comparable link with Christ. Nevertheless, the New Testament connects Jesus with the book of Numbers in other ways. In particular, whereas the Israelites fail when tested in the wilderness, Jesus demonstrates His complete faith in God when tempted and tested by the Devil (Matt. 4:1–11; Luke 4:–13). The work of Christ is foreshadowed by the typology of the red heifer (19:2–10; Heb. 9:13), the rock that provided water (20:11; 1 Cor. 10:4), and the raised serpent that brought life out of death (21:4–9; John 3:14, 15). The specific prophecy of the conquests of David, the coming one who would defeat Israel’s enemies (24:15–19), foreshadows the time when Christ, who is the consummate fulfillment of the Davidic covenant, will universally be recognized as the greatest King of all.

HISTORY OF INTERPRETATION

Like the other books of the Pentateuch, the interpretation of Numbers has been heavily influenced in the past two centuries by critical ideas regarding the process by which the Pentateuch was composed. Under the “Documentary Hypothesis” of the late nineteenth century, much of the material in Numbers was assigned to the exilic or early post-exilic period and viewed as reflecting an inferior form of religion to that found in other Pentateuchal sources. Such thinking has been rightly challenged, but it continues to be widely held by critical scholars.

SPECIAL ISSUES

Some commentators question the reliability and feasibility of the census figures that appear in chs. 1, 2, and 26 because they are unexpectedly high for the ancient world. For example, if the number 603,550 represents only the males who were eligible for military service (1:3), the total number of Israelites in the wilderness was more than two million once we account for women and children as well. Given that it would have been quite difficult to support the needs of such a large group of people for the many years Israel wandered in the desert, and since other ancient kingdoms rarely report armies of that size, some scholars doubt that the census totals reported in the book of Numbers are accurate.

Consequently, a variety of suggestions have been made to address the issue of these apparently inflated numbers. It has been argued that perhaps the figures are not merely a military census, but that they also include women and children. Thus, the number 603,550 is inclusive of the entire nation. Others have suggested that the word for “thousand” actually refers in these chapters to a military unit or group. So, for example, the numbers for the tribe of Reuben (1:21) would actually be “forty-six units (totaling) 500 soldiers.” The entire enrollment of Israel, then, would be 598 units totaling 5,550 soldiers. Others suggest that the census figures derive from a later period in Israel’s history and were then projected back into this earlier episode, but this can be safely rejected given the proven reliability of the biblical account.

None of the aforementioned solutions entirely solves the proposed difficulty. The one solution that is rarely heard today from critics of the census figures is that the numbers are reliable and that the author is reporting them accurately. We should not miss the irony here, for the primary purpose of a census is numerical accuracy. Furthermore, if almighty God was with the Israelites in the wilderness, there is no good reason to deny that He could have met the needs of millions of people even in the harshest of conditions. In any case, we can be sure that Moses is reporting true numbers even if we are not sure whether they represent all the Israelites in the wilderness, all of Israel’s enlisted soldiers, the total number of military units, or something else. No matter the explanation, the dramatic expansion of the Israelite nation represents a clear fulfillment of the promises of God to Abraham (Gen. 15:5; 22:17; 26:4) and to the other patriarchs (Gen. 28:14; 32:12).

OUTLINE OF NUMBERS

I. PREPARATION FOR THE JOURNEY THROUGH THE WILDERNESS (1:1–10:10)

A. The Men of Military Age Numbered (ch. 1)

B. Positions for the Camp and March Assigned (ch. 2)

C. The Levites Numbered and Their Duties Described (chs. 3; 4)

D. Removal of Defilement from the Camp (ch. 5)

E. A Special Type of Separation—the Nazirite Vow (6:1–21).

F. Arrangements for the Religious Life of the Camp (6:22–9:14)

G. God’s Provision for Direction and Guidance (9:15–10:10)

II. FROM SINAI TO THE PLAINS OF MOAB (10:11–22:1)

A. The First Stage of the Journey (10:11–36)

B. Rebellion and Disaffection (chs. 11; 12)

C. The Crisis at Kadesh-barnea (chs. 13; 14)

D. Ritual Instructions concerning Offerings (ch. 15)

E. The Great Rebellion of Korah, Dathan, and Abiram (ch. 16)

F. The Budding of Aaron’s Rod (ch. 17)

G. Duties and Privileges of Priests and Levites (ch. 18)

H. Arrangements for Cleansing (ch. 19)

I. Moses’s Sin at Meribah (20:1–13)

J. Events on the Way to the Plains of Moab (20:14–22:1)

III. THE BALAAM INCIDENT (22:2–25:18)

A. The Summoning of Balaam (22:2–40)

B. Balaam’s Prophecies (22:41–24:24)

C. The Aftermath of the Balaam Incident (24:25–25:18)

IV. PREPARATIONS FOR ENTERING CANAAN (CHS. 26–36)

A. Men of Military Age Numbered (ch. 26)

B. The Problem of Zelophehad’s Daughters (27:1–11)

C. Appointment of a Successor for Moses (27:12–23)

D. Regulations for Offerings and Special Feasts (chs. 28; 29)

E. Regulations about Vows (ch. 30)

F. Vengeance on the Midianites (ch. 31)

G. The Apportionment of Transjordan (ch. 32)

H. A Summary of Journeys from Egypt to the Plains of Moab (33:1–49)

I. Plans for Division of Canaan (33:50–34:29)

J. Levite Towns and Cities of Refuge (ch. 35)

K. The Second Problem of Zelophehad’s Daughters (ch. 36)

A CENSUS OF ISRAEL’S WARRIORS

1  The LORD spoke to Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month, in the second year after they had come out of the land of Egypt, saying, 2 “Take a census of all the congregation of the people of Israel, by clans, by fathers’ houses, according to the number of names, every male, head by head. 3 From twenty years old and upward, all in Israel who are able to go to war, you and Aaron shall list them, company by company. 4 And there shall be with you a man from each tribe, each man being the head of the house of his fathers. [5] And these are the names of the men who shall assist you. From Reuben, Elizur the son of Shedeur; 6 from Simeon, Shelumiel the son of Zurishaddai; 7 from Judah, Nahshon the son of Amminadab; 8 from Issachar, Nethanel the son of Zuar; 9 from Zebulun, Eliab the son of Helon; 10 from the sons of Joseph, from Ephraim, Elishama the son of Ammihud, and from Manasseh, Gamaliel the son of Pedahzur; 11 from Benjamin, Abidan the son of Gideoni; 12 from Dan, Ahiezer the son of Ammishaddai; 13 from Asher, Pagiel the son of Ochran; 14 from Gad, Eliasaph the son of Deuel; 15 from Naphtali, Ahira the son of Enan.” 16 These were the ones chosen from the congregation, the chiefs of their ancestral tribes, the heads of the clans of Israel.

17 Moses and Aaron took these men who had been named, 18 and on the first day of the second month, they assembled the whole congregation together, who registered themselves by clans, by fathers’ houses, according to the number of names from twenty years old and upward, head by head, 19 as the LORD commanded Moses. So he listed them in the wilderness of Sinai.

[20] The people of Reuben, Israel’s firstborn, their generations, by their clans, by their fathers’ houses, according to the number of names, head by head, every male from twenty years old and upward, all who were able to go to war: 21 those listed of the tribe of Reuben were 46,500.

22 Of the people of Simeon, their generations, by their clans, by their fathers’ houses, those of them who were listed, according to the number of names, head by head, every male from twenty years old and upward, all who were able to go to war: 23 those listed of the tribe of Simeon were 59,300.

24 Of the people of Gad, their generations, by their clans, by their fathers’ houses, according to the number of the names, from twenty years old and upward, all who were able to go to war: 25 those listed of the tribe of Gad were 45,650.

26 Of the people of Judah, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: 27 those listed of the tribe of Judah were 74,600.

28 Of the people of Issachar, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: 29 those listed of the tribe of Issachar were 54,400.

30 Of the people of Zebulun, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: 31 those listed of the tribe of Zebulun were 57,400.

32 Of the people of Joseph, namely, of the people of Ephraim, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: 33 those listed of the tribe of Ephraim were 40,500.

34 Of the people of Manasseh, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: 35 those listed of the tribe of Manasseh were 32,200.

36 Of the people of Benjamin, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: 37 those listed of the tribe of Benjamin were 35,400.

38 Of the people of Dan, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: 39 those listed of the tribe of Dan were 62,700.

40 Of the people of Asher, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: 41 those listed of the tribe of Asher were 41,500.

42 Of the people of Naphtali, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: 43 those listed of the tribe of Naphtali were 53,400.

44 These are those who were listed, whom Moses and Aaron listed with the help of the chiefs of Israel, twelve men, each representing his fathers’ house. [45] So all those listed of the people of Israel, by their fathers’ houses, from twenty years old and upward, every man able to go to war in Israel— [46] all those listed were 603,550.

LEVITES EXEMPTED

[47] But the Levites were not listed along with them by their ancestral tribe. 48 For the LORD spoke to Moses, saying, 49 “Only the tribe of Levi you shall not list, and you shall not take a census of them among the people of Israel. 50 But appoint the Levites over the tabernacle of the testimony, and over all its furnishings, and over all that belongs to it. They are to carry the tabernacle and all its furnishings, and they shall take care of it and shall camp around the tabernacle. 51 When the tabernacle is to set out, the Levites shall take it down, and when the tabernacle is to be pitched, the Levites shall set it up. And if any outsider comes near, he shall be put to death. 52 The people of Israel shall pitch their tents by their companies, each man in his own camp and each man by his own standard. 53 But the Levites shall camp around the tabernacle of the testimony, so that there may be no wrath on the congregation of the people of Israel. And the Levites shall keep guard over the tabernacle of the testimony.” 54 Thus did the people of Israel; they did according to all that the LORD commanded Moses.

ARRANGEMENT OF THE CAMP

2  The LORD spoke to Moses and Aaron, saying, 2 “The people of Israel shall camp each by his own standard, with the banners of their fathers’ houses. They shall camp facing the tent of meeting on every side. 3 Those to camp on the east side toward the sunrise shall be of the standard of the camp of Judah by their companies, the chief of the people of Judah being Nahshon the son of Amminadab, 4 his company as listed being 74,600. 5 Those to camp next to him shall be the tribe of Issachar, the chief of the people of Issachar being Nethanel the son of Zuar, 6 his company as listed being 54,400. 7 Then the tribe of Zebulun, the chief of the people of Zebulun being Eliab the son of Helon, 8 his company as listed being 57,400. 9 All those listed of the camp of Judah, by their companies, were 186,400. They shall set out first on the march.

10 “On the south side shall be the standard of the camp of Reuben by their companies, the chief of the people of Reuben being Elizur the son of Shedeur, 11 his company as listed being 46,500. 12 And those to camp next to him shall be the tribe of Simeon, the chief of the people of Simeon being Shelumiel the son of Zurishaddai, 13 his company as listed being 59,300. [14] Then the tribe of Gad, the chief of the people of Gad being Eliasaph the son of Reuel, 15 his company as listed being 45,650. 16 All those listed of the camp of Reuben, by their companies, were 151,450. They shall set out second.

17 “Then the tent of meeting shall set out, with the camp of the Levites in the midst of the camps; as they camp, so shall they set out, each in position, standard by standard.

18 “On the west side shall be the standard of the camp of Ephraim by their companies, the chief of the people of Ephraim being Elishama the son of Ammihud, 19 his company as listed being 40,500. 20 And next to him shall be the tribe of Manasseh, the chief of the people of Manasseh being Gamaliel the son of Pedahzur, 21 his company as listed being 32,200. 22 Then the tribe of Benjamin, the chief of the people of Benjamin being Abidan the son of Gideoni, 23 his company as listed being 35,400. 24 All those listed of the camp of Ephraim, by their companies, were 108,100. They shall set out third on the march.

25 “On the north side shall be the standard of the camp of Dan by their companies, the chief of the people of Dan being Ahiezer the son of Ammishaddai, 26 his company as listed being 62,700. 27 And those to camp next to him shall be the tribe of Asher, the chief of the people of Asher being Pagiel the son of Ochran, 28 his company as listed being 41,500. 29 Then the tribe of Naphtali, the chief of the people of Naphtali being Ahira the son of Enan, 30 his company as listed being 53,400. 31 All those listed of the camp of Dan were 157,600. They shall set out last, standard by standard.”

32 These are the people of Israel as listed by their fathers’ houses. All those listed in the camps by their companies were 603,550. 33 But the Levites were not listed among the people of Israel, as the LORD commanded Moses.

34 Thus did the people of Israel. According to all that the LORD commanded Moses, so they camped by their standards, and so they set out, each one in his clan, according to his fathers’ house.

THE SONS OF AARON

3  These are the generations of Aaron and Moses at the time when the LORD spoke with Moses on Mount Sinai. 2 These are the names of the sons of Aaron: Nadab the firstborn, and Abihu, Eleazar, and Ithamar. [3] These are the names of the sons of Aaron, the anointed priests, whom he ordained to serve as priests. [4] But Nadab and Abihu died before the LORD when they offered unauthorized fire before the LORD in the wilderness of Sinai, and they had no children. So Eleazar and Ithamar served as priests in the lifetime of Aaron their father.

DUTIES OF THE LEVITES

5 And the LORD spoke to Moses, saying, 6 “Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister to him. 7 They shall keep guard over him and over the whole congregation before the tent of meeting, as they minister at the tabernacle. 8 They shall guard all the furnishings of the tent of meeting, and keep guard over the people of Israel as they minister at the tabernacle. 9 And you shall give the Levites to Aaron and his sons; they are wholly given to him from among the people of Israel. 10 And you shall appoint Aaron and his sons, and they shall guard their priesthood. But if any outsider comes near, he shall be put to death.”

[11] And the LORD spoke to Moses, saying, 12 “Behold, I have taken the Levites from among the people of Israel instead of every firstborn who opens the womb among the people of Israel. The Levites shall be mine, 13 for all the firstborn are mine. On the day that I struck down all the firstborn in the land of Egypt, I consecrated for my own all the firstborn in Israel, both of man and of beast. They shall be mine: I am the LORD.”

[14] And the LORD spoke to Moses in the wilderness of Sinai, saying, 15 “List the sons of Levi, by fathers’ houses and by clans; every male from a month old and upward you shall list.” 16 So Moses listed them according to the word of the LORD, as he was commanded. 17 And these were the sons of Levi by their names: Gershon and Kohath and Merari. 18 And these are the names of the sons of Gershon by their clans: Libni and Shimei. 19 And the sons of Kohath by their clans: Amram, Izhar, Hebron, and Uzziel. 20 And the sons of Merari by their clans: Mahli and Mushi. These are the clans of the Levites, by their fathers’ houses.

21 To Gershon belonged the clan of the Libnites and the clan of the Shimeites; these were the clans of the Gershonites. 22 Their listing according to the number of all the males from a month old and upward was [1] 7,500. 23 The clans of the Gershonites were to camp behind the tabernacle on the west, 24 with Eliasaph, the son of Lael as chief of the fathers’ house of the Gershonites. 25 And the guard duty of the sons of Gershon in the tent of meeting involved the tabernacle, the tent with its covering, the screen for the entrance of the tent of meeting, 26 the hangings of the court, the screen for the door of the court that is around the tabernacle and the altar, and its cords—all the service connected with these.

27 To Kohath belonged the clan of the Amramites and the clan of the Izharites and the clan of the Hebronites and the clan of the Uzzielites; these are the clans of the Kohathites. 28 According to the number of all the males, from a month old and upward, there were 8,600, keeping guard over the sanctuary. 29 The clans of the sons of Kohath were to camp on the south side of the tabernacle, 30 with Elizaphan the son of Uzziel as chief of the fathers’ house of the clans of the Kohathites. 31 And their guard duty involved the ark, the table, the lampstand, the altars, the vessels of the sanctuary with which the priests minister, and the screen; all the service connected with these. 32 And Eleazar the son of Aaron the priest was to be chief over the chiefs of the Levites, and to have oversight of those who kept guard over the sanctuary.

33 To Merari belonged the clan of the Mahlites and the clan of the Mushites: these are the clans of Merari. 34 Their listing according to the number of all the males from a month old and upward was 6,200. 35 And the chief of the fathers’ house of the clans of Merari was Zuriel the son of Abihail. They were to camp on the north side of the tabernacle. 36 And the appointed guard duty of the sons of Merari involved the frames of the tabernacle, the bars, the pillars, the bases, and all their accessories; all the service connected with these; 37 also the pillars around the court, with their bases and pegs and cords.

[38] Those who were to camp before the tabernacle on the east, before the tent of meeting toward the sunrise, were Moses and Aaron and his sons, guarding the sanctuary itself, to protect [2] the people of Israel. And any outsider who came near was to be put to death. [39] All those listed among the Levites, whom Moses and Aaron listed at the commandment of the LORD, by clans, all the males from a month old and upward, were 22,000.

REDEMPTION OF THE FIRSTBORN

40 And the LORD said to Moses, “List all the firstborn males of the people of Israel, from a month old and upward, taking the number of their names. 41 And you shall take the Levites for me—I am the LORD—instead of all the firstborn among the people of Israel, and the cattle of the Levites instead of all the firstborn among the cattle of the people of Israel.” 42 So Moses listed all the firstborn among the people of Israel, as the LORD commanded him. 43 And all the firstborn males, according to the number of names, from a month old and upward as listed were 22,273.

44 And the LORD spoke to Moses, saying, 45 “Take the Levites instead of all the firstborn among the people of Israel, and the cattle of the Levites instead of their cattle. The Levites shall be mine: I am the LORD. 46 And as the redemption price for the 273 of the firstborn of the people of Israel, over and above the number of the male Levites, 47 you shall take five shekels [1] per head; you shall take them according to the shekel of the sanctuary (the shekel of twenty gerahs [2]), 48 and give the money to Aaron and his sons as the redemption price for those who are over.” 49 So Moses took the redemption money from those who were over and above those redeemed by the Levites. 50 From the firstborn of the people of Israel he took the money, 1,365 shekels, by the shekel of the sanctuary. 51 And Moses gave the redemption money to Aaron and his sons, according to the word of the LORD, as the LORD commanded Moses.

DUTIES OF THE KOHATHITES

4  The LORD spoke to Moses and Aaron, saying, 2 “Take a census of the sons of Kohath from among the sons of Levi, by their clans and their fathers’ houses, 3 from thirty years old up to fifty years old, all who can come on duty, to do the work in the tent of meeting. 4 This is the service of the sons of Kohath in the tent of meeting: the most holy things. 5 When the camp is to set out, Aaron and his sons shall go in and take down the veil of the screen and cover the ark of the testimony with it. 6 Then they shall put on it a covering of goatskin [3] and spread on top of that a cloth all of blue, and shall put in its poles. 7 And over the table of the bread of the Presence they shall spread a cloth of blue and put on it the plates, the dishes for incense, the bowls, and the flagons for the drink offering; the regular showbread also shall be on it. 8 Then they shall spread over them a cloth of scarlet and cover the same with a covering of goatskin, and shall put in its poles. 9 And they shall take a cloth of blue and cover the lampstand for the light, with its lamps, its tongs, its trays, and all the vessels for oil with which it is supplied. 10 And they shall put it with all its utensils in a covering of goatskin and put it on the carrying frame. 11 And over the golden altar they shall spread a cloth of blue and cover it with a covering of goatskin, and shall put in its poles. 12 And they shall take all the vessels of the service that are used in the sanctuary and put them in a cloth of blue and cover them with a covering of goatskin and put them on the carrying frame. 13 And they shall take away the ashes from the altar and spread a purple cloth over it. 14 And they shall put on it all the utensils of the altar, which are used for the service there, the fire pans, the forks, the shovels, and the basins, all the utensils of the altar; and they shall spread on it a covering of goatskin, and shall put in its poles. 15 And when Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, as the camp sets out, after that the sons of Kohath shall come to carry these, but they must not touch the holy things, lest they die. These are the things of the tent of meeting that the sons of Kohath are to carry.

16 “And Eleazar the son of Aaron the priest shall have charge of the oil for the light, the fragrant incense, the regular grain offering, and the anointing oil, with the oversight of the whole tabernacle and all that is in it, of the sanctuary and its vessels.”

17 The LORD spoke to Moses and Aaron, saying, 18 “Let not the tribe of the clans of the Kohathites be destroyed from among the Levites, 19 but deal thus with them, that they may live and not die when they come near to the most holy things: Aaron and his sons shall go in and appoint them each to his task and to his burden, 20 but they shall not go in to look on the holy things even for a moment, lest they die.”

21 The LORD spoke to Moses, saying, 22 “Take a census of the sons of Gershon also, by their fathers’ houses and by their clans. 23 From thirty years old up to fifty years old, you shall list them, all who can come to do duty, to do service in the tent of meeting. 24 This is the service of the clans of the Gershonites, in serving and bearing burdens: 25 they shall carry the curtains of the tabernacle and the tent of meeting with its covering and the covering of goatskin that is on top of it and the screen for the entrance of the tent of meeting 26 and the hangings of the court and the screen for the entrance of the gate of the court that is around the tabernacle and the altar, and their cords and all the equipment for their service. And they shall do all that needs to be done with regard to them. 27 All the service of the sons of the Gershonites shall be at the command of Aaron and his sons, in all that they are to carry and in all that they have to do. And you shall assign to their charge all that they are to carry. 28 This is the service of the clans of the sons of the Gershonites in the tent of meeting, and their guard duty is to be under the direction of Ithamar the son of Aaron the priest.

29 “As for the sons of Merari, you shall list them by their clans and their fathers’ houses. 30 From thirty years old up to fifty years old, you shall list them, everyone who can come on duty, to do the service of the tent of meeting. 31 And this is what they are charged to carry, as the whole of their service in the tent of meeting: the frames of the tabernacle, with its bars, pillars, and bases, 32 and the pillars around the court with their bases, pegs, and cords, with all their equipment and all their accessories. And you shall list by name the objects that they are required to carry. 33 This is the service of the clans of the sons of Merari, the whole of their service in the tent of meeting, under the direction of Ithamar the son of Aaron the priest.”

34 And Moses and Aaron and the chiefs of the congregation listed the sons of the Kohathites, by their clans and their fathers’ houses, 35 from thirty years old up to fifty years old, everyone who could come on duty, for service in the tent of meeting; 36 and those listed by clans were 2,750. 37 This was the list of the clans of the Kohathites, all who served in the tent of meeting, whom Moses and Aaron listed according to the commandment of the LORD by Moses.

38 Those listed of the sons of Gershon, by their clans and their fathers’ houses, 39 from thirty years old up to fifty years old, everyone who could come on duty for service in the tent of meeting— 40 those listed by their clans and their fathers’ houses were 2,630. 41 This was the list of the clans of the sons of Gershon, all who served in the tent of meeting, whom Moses and Aaron listed according to the commandment of the LORD.

42 Those listed of the clans of the sons of Merari, by their clans and their fathers’ houses, 43 from thirty years old up to fifty years old, everyone who could come on duty, for service in the tent of meeting— 44 those listed by clans were 3,200. 45 This was the list of the clans of the sons of Merari, whom Moses and Aaron listed according to the commandment of the LORD by Moses.

46 All those who were listed of the Levites, whom Moses and Aaron and the chiefs of Israel listed, by their clans and their fathers’ houses, 47 from thirty years old up to fifty years old, everyone who could come to do the service of ministry and the service of bearing burdens in the tent of meeting, 48 those listed were 8,580. 49 According to the commandment of the LORD through Moses they were listed, each one with his task of serving or carrying. Thus they were listed by him, as the LORD commanded Moses.

UNCLEAN PEOPLE

5  The LORD spoke to Moses, saying, 2 “Command the people of Israel that they put out of the camp everyone who is leprous [1] or has a discharge and everyone who is unclean through contact with the dead. 3 You shall put out both male and female, putting them outside the camp, that they may not defile their camp, in the midst of which I dwell.” 4 And the people of Israel did so, and put them outside the camp; as the LORD said to Moses, so the people of Israel did.

CONFESSION AND RESTITUTION

[5] And the LORD spoke to Moses, saying, 6 “Speak to the people of Israel, When a man or woman commits any of the sins that people commit by breaking faith with the LORD, and that person realizes his guilt, 7 he shall confess his sin that he has committed. [2] And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong. 8 But if the man has no next of kin to whom restitution may be made for the wrong, the restitution for wrong shall go to the LORD for the priest, in addition to the ram of atonement with which atonement is made for him. 9 And every contribution, all the holy donations of the people of Israel, which they bring to the priest, shall be his. 10 Each one shall keep his holy donations: whatever anyone gives to the priest shall be his.”

A TEST FOR ADULTERY

[11] And the LORD spoke to Moses, saying, 12 “Speak to the people of Israel, If any man’s wife goes astray and breaks faith with him, 13 if a man lies with her sexually, and it is hidden from the eyes of her husband, and she is undetected though she has defiled herself, and there is no witness against her, since she was not taken in the act, 14 and if the spirit of jealousy comes over him and he is jealous of his wife who has defiled herself, or if the spirit of jealousy comes over him and he is jealous of his wife, though she has not defiled herself, 15 then the man shall bring his wife to the priest and bring the offering required of her, a tenth of an ephah [3] of barley flour. He shall pour no oil on it and put no frankincense on it, for it is a grain offering of jealousy, a grain offering of remembrance, bringing iniquity to remembrance.

16 “And the priest shall bring her near and set her before the LORD. 17 And the priest shall take holy water in an earthenware vessel and take some of the dust that is on the floor of the tabernacle and put it into the water. 18 And the priest shall set the woman before the LORD and unbind the hair of the woman’s head and place in her hands the grain offering of remembrance, which is the grain offering of jealousy. And in his hand the priest shall have the water of bitterness that brings the curse. 19 Then the priest shall make her take an oath, saying, ‘If no man has lain with you, and if you have not turned aside to uncleanness while you were under your husband’s authority, be free from this water of bitterness that brings the curse. 20 But if you have gone astray, though you are under your husband’s authority, and if you have defiled yourself, and some man other than your husband has lain with you, 21 then’ (let the priest make the woman take the oath of the curse, and say to the woman) ‘the LORD make you a curse and an oath among your people, when the LORD makes your thigh fall away and your body swell. 22 May this water that brings the curse pass into your bowels and make your womb swell and your thigh fall away.’ And the woman shall say, ‘Amen, Amen.’

23 “Then the priest shall write these curses in a book and wash them off into the water of bitterness. 24 And he shall make the woman drink the water of bitterness that brings the curse, and the water that brings the curse shall enter into her and cause bitter pain. 25 And the priest shall take the grain offering of jealousy out of the woman’s hand and shall wave the grain offering before the LORD and bring it to the altar. 26 And the priest shall take a handful of the grain offering, as its memorial portion, and burn it on the altar, and afterward shall make the woman drink the water. 27 And when he has made her drink the water, then, if she has defiled herself and has broken faith with her husband, the water that brings the curse shall enter into her and cause bitter pain, and her womb shall swell, and her thigh shall fall away, and the woman shall become a curse among her people. 28 But if the woman has not defiled herself and is clean, then she shall be free and shall conceive children.

29 “This is the law in cases of jealousy, when a wife, though under her husband’s authority, goes astray and defiles herself, 30 or when the spirit of jealousy comes over a man and he is jealous of his wife. Then he shall set the woman before the LORD, and the priest shall carry out for her all this law. 31 The man shall be free from iniquity, but the woman shall bear her iniquity.”

THE NAZIRITE VOW

6  And the LORD spoke to Moses, saying, 2 “Speak to the people of Israel and say to them, When either a man or a woman makes a special vow, the vow of a Nazirite, [1] to separate himself to the LORD, 3 he shall separate himself from wine and strong drink. He shall drink no vinegar made from wine or strong drink and shall not drink any juice of grapes or eat grapes, fresh or dried. 4 All the days of his separation [2] he shall eat nothing that is produced by the grapevine, not even the seeds or the skins.

5 “All the days of his vow of separation, no razor shall touch his head. Until the time is completed for which he separates himself to the LORD, he shall be holy. He shall let the locks of hair of his head grow long.

6 “All the days that he separates himself to the LORD he shall not go near a dead body. 7 Not even for his father or for his mother, for brother or sister, if they die, shall he make himself unclean, because his separation to God is on his head. 8 All the days of his separation he is holy to the LORD.

9 “And if any man dies very suddenly beside him and he defiles his consecrated head, then he shall shave his head on the day of his cleansing; on the seventh day he shall shave it. 10 On the eighth day he shall bring two turtledoves or two pigeons to the priest to the entrance of the tent of meeting, 11 and the priest shall offer one for a sin offering and the other for a burnt offering, and make atonement for him, because he sinned by reason of the dead body. And he shall consecrate his head that same day 12 and separate himself to the LORD for the days of his separation and bring a male lamb a year old for a guilt offering. But the previous period shall be void, because his separation was defiled.

13 “And this is the law for the Nazirite, when the time of his separation has been completed: he shall be brought to the entrance of the tent of meeting, 14 and he shall bring his gift to the LORD, one male lamb a year old without blemish for a burnt offering, and one ewe lamb a year old without blemish as a sin offering, and one ram without blemish as a peace offering, 15 and a basket of unleavened bread, loaves of fine flour mixed with oil, and unleavened wafers smeared with oil, and their grain offering and their drink offerings. 16 And the priest shall bring them before the LORD and offer his sin offering and his burnt offering, 17 and he shall offer the ram as a sacrifice of peace offering to the LORD, with the basket of unleavened bread. The priest shall offer also its grain offering and its drink offering. 18 And the Nazirite shall shave his consecrated head at the entrance of the tent of meeting and shall take the hair from his consecrated head and put it on the fire that is under the sacrifice of the peace offering. 19 And the priest shall take the shoulder of the ram, when it is boiled, and one unleavened loaf out of the basket and one unleavened wafer, and shall put them on the hands of the Nazirite, after he has shaved the hair of his consecration, 20 and the priest shall wave them for a wave offering before the LORD. They are a holy portion for the priest, together with the breast that is waved and the thigh that is contributed. And after that the Nazirite may drink wine.

21 “This is the law of the Nazirite. But if he vows an offering to the LORD above his Nazirite vow, as he can afford, in exact accordance with the vow that he takes, then he shall do in addition to the law of the Nazirite.”

AARON’S BLESSING

22 The LORD spoke to Moses, saying, 23 “Speak to Aaron and his sons, saying, Thus you shall bless the people of Israel: you shall say to them,

[24] The LORD bless you and keep you;

[25] the LORD make his face to shine upon you and be gracious to you;

26 the LORD lift up his countenance [1] upon you and give you peace.

27 “So shall they put my name upon the people of Israel, and I will bless them.”

OFFERINGS AT THE TABERNACLE’S CONSECRATION

7  On the day when Moses had finished setting up the tabernacle and had anointed and consecrated it with all its furnishings and had anointed and consecrated the altar with all its utensils, 2 the chiefs of Israel, heads of their fathers’ houses, who were the chiefs of the tribes, who were over those who were listed, approached 3 and brought their offerings before the LORD, six wagons and twelve oxen, a wagon for every two of the chiefs, and for each one an ox. They brought them before the tabernacle. 4 Then the LORD said to Moses, 5 “Accept these from them, that they may be used in the service of the tent of meeting, and give them to the Levites, to each man according to his service.” 6 So Moses took the wagons and the oxen and gave them to the Levites. 7 Two wagons and four oxen he gave to the sons of Gershon, according to their service. 8 And four wagons and eight oxen he gave to the sons of Merari, according to their service, under the direction of Ithamar the son of Aaron the priest. 9 But to the sons of Kohath he gave none, because they were charged with the service of the holy things that had to be carried on the shoulder. 10 And the chiefs offered offerings for the dedication of the altar on the day it was anointed; and the chiefs offered their offering before the altar. 11 And the LORD said to Moses, “They shall offer their offerings, one chief each day, for the dedication of the altar.”

12 He who offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah. 13 And his offering was one silver plate whose weight was 130 shekels, [2] one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 14 one golden dish of 10 shekels, full of incense; 15 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 16 one male goat for a sin offering; 17 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Nahshon the son of Amminadab.

18 On the second day Nethanel the son of Zuar, the chief of Issachar, made an offering. 19 He offered for his offering one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 20 one golden dish of 10 shekels, full of incense; 21 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 22 one male goat for a sin offering; 23 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Nethanel the son of Zuar.

24 On the third day Eliab the son of Helon, the chief of the people of Zebulun: 25 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 26 one golden dish of 10 shekels, full of incense; 27 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 28 one male goat for a sin offering; 29 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Eliab the son of Helon.

30 On the fourth day Elizur the son of Shedeur, the chief of the people of Reuben: 31 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 32 one golden dish of 10 shekels, full of incense; 33 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 34 one male goat for a sin offering; 35 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Elizur the son of Shedeur.

36 On the fifth day Shelumiel the son of Zurishaddai, the chief of the people of Simeon: 37 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 38 one golden dish of 10 shekels, full of incense; 39 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 40 one male goat for a sin offering; 41 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Shelumiel the son of Zurishaddai.

42 On the sixth day Eliasaph the son of Deuel, the chief of the people of Gad: 43 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 44 one golden dish of 10 shekels, full of incense; 45 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 46 one male goat for a sin offering; 47 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Eliasaph the son of Deuel.

48 On the seventh day Elishama the son of Ammihud, the chief of the people of Ephraim: 49 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 50 one golden dish of 10 shekels, full of incense; 51 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 52 one male goat for a sin offering; 53 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Elishama the son of Ammihud.

54 On the eighth day Gamaliel the son of Pedahzur, the chief of the people of Manasseh: 55 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 56 one golden dish of 10 shekels, full of incense; 57 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 58 one male goat for a sin offering; 59 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Gamaliel the son of Pedahzur.

60 On the ninth day Abidan the son of Gideoni, the chief of the people of Benjamin: 61 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 62 one golden dish of 10 shekels, full of incense; 63 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 64 one male goat for a sin offering; 65 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Abidan the son of Gideoni.

66 On the tenth day Ahiezer the son of Ammishaddai, the chief of the people of Dan: 67 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 68 one golden dish of 10 shekels, full of incense; 69 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 70 one male goat for a sin offering; 71 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Ahiezer the son of Ammishaddai.

72 On the eleventh day Pagiel the son of Ochran, the chief of the people of Asher: 73 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 74 one golden dish of 10 shekels, full of incense; 75 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 76 one male goat for a sin offering; 77 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Pagiel the son of Ochran.

78 On the twelfth day Ahira the son of Enan, the chief of the people of Naphtali: 79 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 80 one golden dish of 10 shekels, full of incense; 81 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 82 one male goat for a sin offering; 83 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira the son of Enan.

84 This was the dedication offering for the altar on the day when it was anointed, from the chiefs of Israel: twelve silver plates, twelve silver basins, twelve golden dishes, 85 each silver plate weighing 130 shekels and each basin 70, all the silver of the vessels 2,400 shekels according to the shekel of the sanctuary, 86 the twelve golden dishes, full of incense, weighing 10 shekels apiece according to the shekel of the sanctuary, all the gold of the dishes being 120 shekels; 87 all the cattle for the burnt offering twelve bulls, twelve rams, twelve male lambs a year old, with their grain offering; and twelve male goats for a sin offering; 88 and all the cattle for the sacrifice of peace offerings twenty-four bulls, the rams sixty, the male goats sixty, the male lambs a year old sixty. This was the dedication offering for the altar after it was anointed.

[89] And when Moses went into the tent of meeting to speak with the LORD, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim; and it spoke to him.

THE SEVEN LAMPS

8  Now the LORD spoke to Moses, saying, 2 “Speak to Aaron and say to him, When you set up the lamps, the seven lamps shall give light in front of the lampstand.” 3 And Aaron did so: he set up its lamps in front of the lampstand, as the LORD commanded Moses. 4 And this was the workmanship of the lampstand, hammered work of gold. From its base to its flowers, it was hammered work; according to the pattern that the LORD had shown Moses, so he made the lampstand.

CLEANSING OF THE LEVITES

[5] And the LORD spoke to Moses, saying, 6 “Take the Levites from among the people of Israel and cleanse them. 7 Thus you shall do to them to cleanse them: sprinkle the water of purification upon them, and let them go with a razor over all their body, and wash their clothes and cleanse themselves. 8 Then let them take a bull from the herd and its grain offering of fine flour mixed with oil, and you shall take another bull from the herd for a sin offering. 9 And you shall bring the Levites before the tent of meeting and assemble the whole congregation of the people of Israel. 10 When you bring the Levites before the LORD, the people of Israel shall lay their hands on the Levites, 11 and Aaron shall offer the Levites before the LORD as a wave offering from the people of Israel, that they may do the service of the LORD. 12 Then the Levites shall lay their hands on the heads of the bulls, and you shall offer the one for a sin offering and the other for a burnt offering to the LORD to make atonement for the Levites. 13 And you shall set the Levites before Aaron and his sons, and shall offer them as a wave offering to the LORD.

14 “Thus you shall separate the Levites from among the people of Israel, and the Levites shall be mine. 15 And after that the Levites shall go in to serve at the tent of meeting, when you have cleansed them and offered them as a wave offering. 16 For they are wholly given to me from among the people of Israel. Instead of all who open the womb, the firstborn of all the people of Israel, I have taken them for myself. 17 For all the firstborn among the people of Israel are mine, both of man and of beast. On the day that I struck down all the firstborn in the land of Egypt I consecrated them for myself, [18] and I have taken the Levites instead of all the firstborn among the people of Israel. 19 And I have given the Levites as a gift to Aaron and his sons from among the people of Israel, to do the service for the people of Israel at the tent of meeting and to make atonement for the people of Israel, that there may be no plague among the people of Israel when the people of Israel come near the sanctuary.”

20 Thus did Moses and Aaron and all the congregation of the people of Israel to the Levites. According to all that the LORD commanded Moses concerning the Levites, the people of Israel did to them. 21 And the Levites purified themselves from sin and washed their clothes, and Aaron offered them as a wave offering before the LORD, and Aaron made atonement for them to cleanse them. 22 And after that the Levites went in to do their service in the tent of meeting before Aaron and his sons; as the LORD had commanded Moses concerning the Levites, so they did to them.

RETIREMENT OF THE LEVITES

23 And the LORD spoke to Moses, saying, [24] “This applies to the Levites: from twenty-five years old and upward they [1] shall come to do duty in the service of the tent of meeting. 25 And from the age of fifty years they shall withdraw from the duty of the service and serve no more. 26 They minister [2] to their brothers in the tent of meeting by keeping guard, but they shall do no service. Thus shall you do to the Levites in assigning their duties.”

THE PASSOVER CELEBRATED

9  And the LORD spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying, 2 “Let the people of Israel keep the Passover at its appointed time. 3 On the fourteenth day of this month, at twilight, you shall keep it at its appointed time; according to all its statutes and all its rules you shall keep it.” 4 So Moses told the people of Israel that they should keep the Passover. 5 And they kept the Passover in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai; according to all that the LORD commanded Moses, so the people of Israel did. [6] And there were certain men who were unclean through touching a dead body, so that they could not keep the Passover on that day, and they came before Moses and Aaron on that day. 7 And those men said to him, “We are unclean through touching a dead body. Why are we kept from bringing the LORD’s offering at its appointed time among the people of Israel?” 8 And Moses said to them, “Wait, that I may hear what the LORD will command concerning you.”

9 The LORD spoke to Moses, saying, 10 “Speak to the people of Israel, saying, If any one of you or of your descendants is unclean through touching a dead body, or is on a long journey, he shall still keep the Passover to the LORD. 11 In the second month on the fourteenth day at twilight they shall keep it. They shall eat it with unleavened bread and bitter herbs. 12 They shall leave none of it until the morning, nor break any of its bones; according to all the statute for the Passover they shall keep it. 13 But if anyone who is clean and is not on a journey fails to keep the Passover, that person shall be cut off from his people because he did not bring the LORD’s offering at its appointed time; that man shall bear his sin. [14] And if a stranger sojourns among you and would keep the Passover to the LORD, according to the statute of the Passover and according to its rule, so shall he do. You shall have one statute, both for the sojourner and for the native.”

THE CLOUD COVERING THE TABERNACLE

[15] On the day that the tabernacle was set up, the cloud covered the tabernacle, the tent of the testimony. And at evening it was over the tabernacle like the appearance of fire until morning. 16 So it was always: the cloud covered it by day [1] and the appearance of fire by night. 17 And whenever the cloud lifted from over the tent, after that the people of Israel set out, and in the place where the cloud settled down, there the people of Israel camped. 18 At the command of the LORD the people of Israel set out, and at the command of the LORD they camped. As long as the cloud rested over the tabernacle, they remained in camp. 19 Even when the cloud continued over the tabernacle many days, the people of Israel kept the charge of the LORD and did not set out. 20 Sometimes the cloud was a few days over the tabernacle, and according to the command of the LORD they remained in camp; then according to the command of the LORD they set out. 21 And sometimes the cloud remained from evening until morning. And when the cloud lifted in the morning, they set out, or if it continued for a day and a night, when the cloud lifted they set out. 22 Whether it was two days, or a month, or a longer time, that the cloud continued over the tabernacle, abiding there, the people of Israel remained in camp and did not set out, but when it lifted they set out. 23 At the command of the LORD they camped, and at the command of the LORD they set out. They kept the charge of the LORD, at the command of the LORD by Moses.

THE SILVER TRUMPETS

10  The LORD spoke to Moses, saying, 2 “Make two silver trumpets. Of hammered work you shall make them, and you shall use them for summoning the congregation and for breaking camp. 3 And when both are blown, all the congregation shall gather themselves to you at the entrance of the tent of meeting. 4 But if they blow only one, then the chiefs, the heads of the tribes of Israel, shall gather themselves to you. 5 When you blow an alarm, the camps that are on the east side shall set out. 6 And when you blow an alarm the second time, the camps that are on the south side shall set out. An alarm is to be blown whenever they are to set out. 7 But when the assembly is to be gathered together, you shall blow a long blast, but you shall not sound an alarm. 8 And the sons of Aaron, the priests, shall blow the trumpets. The trumpets shall be to you for a perpetual statute throughout your generations. 9 And when you go to war in your land against the adversary who oppresses you, then you shall sound an alarm with the trumpets, that you may be remembered before the LORD your God, and you shall be saved from your enemies. 10 On the day of your gladness also, and at your appointed feasts and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over the sacrifices of your peace offerings. They shall be a reminder of you before your God: I am the LORD your God.”

ISRAEL LEAVES SINAI

[11] In the second year, in the second month, on the twentieth day of the month, the cloud lifted from over the tabernacle of the testimony, 12 and the people of Israel set out by stages from the wilderness of Sinai. And the cloud settled down in the wilderness of Paran. 13 They set out for the first time at the command of the LORD by Moses. [14] The standard of the camp of the people of Judah set out first by their companies, and over their company was Nahshon the son of Amminadab. 15 And over the company of the tribe of the people of Issachar was Nethanel the son of Zuar. 16 And over the company of the tribe of the people of Zebulun was Eliab the son of Helon.

17 And when the tabernacle was taken down, the sons of Gershon and the sons of Merari, who carried the tabernacle, set out. 18 And the standard of the camp of Reuben set out by their companies, and over their company was Elizur the son of Shedeur. 19 And over the company of the tribe of the people of Simeon was Shelumiel the son of Zurishaddai. 20 And over the company of the tribe of the people of Gad was Eliasaph the son of Deuel.

21 Then the Kohathites set out, carrying the holy things, and the tabernacle was set up before their arrival. 22 And the standard of the camp of the people of Ephraim set out by their companies, and over their company was Elishama the son of Ammihud. 23 And over the company of the tribe of the people of Manasseh was Gamaliel the son of Pedahzur. 24 And over the company of the tribe of the people of Benjamin was Abidan the son of Gideoni.

25 Then the standard of the camp of the people of Dan, acting as the rear guard of all the camps, set out by their companies, and over their company was Ahiezer the son of Ammishaddai. 26 And over the company of the tribe of the people of Asher was Pagiel the son of Ochran. 27 And over the company of the tribe of the people of Naphtali was Ahira the son of Enan. 28 This was the order of march of the people of Israel by their companies, when they set out.

[29] And Moses said to Hobab the son of Reuel the Midianite, Moses’ father-in-law, “We are setting out for the place of which the LORD said, ‘I will give it to you.’ Come with us, and we will do good to you, for the LORD has promised good to Israel.” 30 But he said to him, “I will not go. I will depart to my own land and to my kindred.” 31 And he said, “Please do not leave us, for you know where we should camp in the wilderness, and you will serve as eyes for us. 32 And if you do go with us, whatever good the LORD will do to us, the same will we do to you.”

33 So they set out from the mount of the LORD three days’ journey. And the ark of the covenant of the LORD went before them three days’ journey, to seek out a resting place for them. 34 And the cloud of the LORD was over them by day, whenever they set out from the camp.

[35] And whenever the ark set out, Moses said, “Arise, O LORD, and let your enemies be scattered, and let those who hate you flee before you.” 36 And when it rested, he said, “Return, O LORD, to the ten thousand thousands of Israel.”

THE PEOPLE COMPLAIN

11  And the people complained in the hearing of the LORD about their misfortunes, and when the LORD heard it, his anger was kindled, and the fire of the LORD burned among them and consumed some outlying parts of the camp. 2 Then the people cried out to Moses, and Moses prayed to the LORD, and the fire died down. 3 So the name of that place was called Taberah, [1] because the fire of the LORD burned among them.

[4] Now the rabble that was among them had a strong craving. And the people of Israel also wept again and said, “Oh that we had meat to eat! 5 We remember the fish we ate in Egypt that cost nothing, the cucumbers, the melons, the leeks, the onions, and the garlic. 6 But now our strength is dried up, and there is nothing at all but this manna to look at.”

[7] Now the manna was like coriander seed, and its appearance like that of bdellium. 8 The people went about and gathered it and ground it in handmills or beat it in mortars and boiled it in pots and made cakes of it. And the taste of it was like the taste of cakes baked with oil. 9 When the dew fell upon the camp in the night, the manna fell with it.

10 Moses heard the people weeping throughout their clans, everyone at the door of his tent. And the anger of the LORD blazed hotly, and Moses was displeased. 11 Moses said to the LORD, “Why have you dealt ill with your servant? And why have I not found favor in your sight, that you lay the burden of all this people on me? 12 Did I conceive all this people? Did I give them birth, that you should say to me, ‘Carry them in your bosom, as a nurse carries a nursing child,’ to the land that you swore to give their fathers? 13 Where am I to get meat to give to all this people? For they weep before me and say, ‘Give us meat, that we may eat.’ 14 I am not able to carry all this people alone; the burden is too heavy for me. 15 If you will treat me like this, kill me at once, if I find favor in your sight, that I may not see my wretchedness.”

ELDERS APPOINTED TO AID MOSES

16 Then the LORD said to Moses, “Gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them, and bring them to the tent of meeting, and let them take their stand there with you. 17 And I will come down and talk with you there. And I will take some of the Spirit that is on you and put it on them, and they shall bear the burden of the people with you, so that you may not bear it yourself alone. 18 And say to the people, ‘Consecrate yourselves for tomorrow, and you shall eat meat, for you have wept in the hearing of the LORD, saying, “Who will give us meat to eat? For it was better for us in Egypt.” Therefore the LORD will give you meat, and you shall eat. 19 You shall not eat just one day, or two days, or five days, or ten days, or twenty days, 20 but a whole month, until it comes out at your nostrils and becomes loathsome to you, because you have rejected the LORD who is among you and have wept before him, saying, “Why did we come out of Egypt?”’” 21 But Moses said, “The people among whom I am number six hundred thousand on foot, and you have said, ‘I will give them meat, that they may eat a whole month!’ 22 Shall flocks and herds be slaughtered for them, and be enough for them? Or shall all the fish of the sea be gathered together for them, and be enough for them?” 23 And the LORD said to Moses, “Is the LORD’s hand shortened? Now you shall see whether my word will come true for you or not.”

24 So Moses went out and told the people the words of the LORD. And he gathered seventy men of the elders of the people and placed them around the tent. [25] Then the LORD came down in the cloud and spoke to him, and took some of the Spirit that was on him and put it on the seventy elders. And as soon as the Spirit rested on them, they prophesied. But they did not continue doing it.

26 Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them. They were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. 27 And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp.” 28 And Joshua the son of Nun, the assistant of Moses from his youth, said, “My lord Moses, stop them.” 29 But Moses said to him, “Are you jealous for my sake? Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them!” 30 And Moses and the elders of Israel returned to the camp.

QUAIL AND A PLAGUE

[31] Then a wind from the LORD sprang up, and it brought quail from the sea and let them fall beside the camp, about a day’s journey on this side and a day’s journey on the other side, around the camp, and about two cubits [1] above the ground. 32 And the people rose all that day and all night and all the next day, and gathered the quail. Those who gathered least gathered ten homers. [2] And they spread them out for themselves all around the camp. 33 While the meat was yet between their teeth, before it was consumed, the anger of the LORD was kindled against the people, and the LORD struck down the people with a very great plague. 34 Therefore the name of that place was called Kibroth-hattaavah, [3] because there they buried the people who had the craving. 35 From Kibroth-hattaavah the people journeyed to Hazeroth, and they remained at Hazeroth.

MIRIAM AND AARON OPPOSE MOSES

12  Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married, for he had married a Cushite woman. [2] And they said, “Has the LORD indeed spoken only through Moses? Has he not spoken through us also?” And the LORD heard it. [3] Now the man Moses was very meek, more than all people who were on the face of the earth. 4 And suddenly the LORD said to Moses and to Aaron and Miriam, “Come out, you three, to the tent of meeting.” And the three of them came out. [5] And the LORD came down in a pillar of cloud and stood at the entrance of the tent and called Aaron and Miriam, and they both came forward. [6] And he said, “Hear my words: If there is a prophet among you, I the LORD make myself known to him in a vision; I speak with him in a dream. [7] Not so with my servant Moses. He is faithful in all my house. [8] With him I speak mouth to mouth, clearly, and not in riddles, and he beholds the form of the LORD. Why then were you not afraid to speak against my servant Moses?” 9 And the anger of the LORD was kindled against them, and he departed.

[10] When the cloud removed from over the tent, behold, Miriam was leprous, [1] like snow. And Aaron turned toward Miriam, and behold, she was leprous. 11 And Aaron said to Moses, “Oh, my lord, do not punish us [2] because we have done foolishly and have sinned. 12 Let her not be as one dead, whose flesh is half eaten away when he comes out of his mother’s womb.” 13 And Moses cried to the LORD, “O God, please heal her—please.” 14 But the LORD said to Moses, “If her father had but spit in her face, should she not be shamed seven days? Let her be shut outside the camp seven days, and after that she may be brought in again.” 15 So Miriam was shut outside the camp seven days, and the people did not set out on the march till Miriam was brought in again. [16] After that the people set out from Hazeroth, and camped in the wilderness of Paran.

SPIES SENT INTO CANAAN

13  The LORD spoke to Moses, saying, 2 “Send men to spy out the land of Canaan, which I am giving to the people of Israel. From each tribe of their fathers you shall send a man, every one a chief among them.” [3] So Moses sent them from the wilderness of Paran, according to the command of the LORD, all of them men who were heads of the people of Israel. 4 And these were their names: From the tribe of Reuben, Shammua the son of Zaccur; 5 from the tribe of Simeon, Shaphat the son of Hori; 6 from the tribe of Judah, Caleb the son of Jephunneh; 7 from the tribe of Issachar, Igal the son of Joseph; 8 from the tribe of Ephraim, Hoshea the son of Nun; 9 from the tribe of Benjamin, Palti the son of Raphu; 10 from the tribe of Zebulun, Gaddiel the son of Sodi; 11 from the tribe of Joseph (that is, from the tribe of Manasseh), Gaddi the son of Susi; 12 from the tribe of Dan, Ammiel the son of Gemalli; 13 from the tribe of Asher, Sethur the son of Michael; 14 from the tribe of Naphtali, Nahbi the son of Vophsi; 15 from the tribe of Gad, Geuel the son of Machi. [16] These were the names of the men whom Moses sent to spy out the land. And Moses called Hoshea the son of Nun Joshua.

17 Moses sent them to spy out the land of Canaan and said to them, “Go up into the Negeb and go up into the hill country, 18 and see what the land is, and whether the people who dwell in it are strong or weak, whether they are few or many, 19 and whether the land that they dwell in is good or bad, and whether the cities that they dwell in are camps or strongholds, 20 and whether the land is rich or poor, and whether there are trees in it or not. Be of good courage and bring some of the fruit of the land.” Now the time was the season of the first ripe grapes.

21 So they went up and spied out the land from the wilderness of Zin to Rehob, near Lebo-hamath. [22] They went up into the Negeb and came to Hebron. Ahiman, Sheshai, and Talmai, the descendants of Anak, were there. (Hebron was built seven years before Zoan in Egypt.) 23 And they came to the Valley of Eshcol and cut down from there a branch with a single cluster of grapes, and they carried it on a pole between two of them; they also brought some pomegranates and figs. 24 That place was called the Valley of Eshcol, [1] because of the cluster that the people of Israel cut down from there.

REPORT OF THE SPIES

25 At the end of forty days they returned from spying out the land. 26 And they came to Moses and Aaron and to all the congregation of the people of Israel in the wilderness of Paran, at Kadesh. They brought back word to them and to all the congregation, and showed them the fruit of the land. 27 And they told him, “We came to the land to which you sent us. It flows with milk and honey, and this is its fruit. 28 However, the people who dwell in the land are strong, and the cities are fortified and very large. And besides, we saw the descendants of Anak there. 29 The Amalekites dwell in the land of the Negeb. The Hittites, the Jebusites, and the Amorites dwell in the hill country. And the Canaanites dwell by the sea, and along the Jordan.”

30 But Caleb quieted the people before Moses and said, “Let us go up at once and occupy it, for we are well able to overcome it.” 31 Then the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we are.” 32 So they brought to the people of Israel a bad report of the land that they had spied out, saying, “The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. [33] And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them.”

THE PEOPLE REBEL

14  Then all the congregation raised a loud cry, and the people wept that night. 2 And all the people of Israel grumbled against Moses and Aaron. The whole congregation said to them, “Would that we had died in the land of Egypt! Or would that we had died in this wilderness! 3 Why is the LORD bringing us into this land, to fall by the sword? Our wives and our little ones will become a prey. Would it not be better for us to go back to Egypt?” 4 And they said to one another, “Let us choose a leader and go back to Egypt.”

5 Then Moses and Aaron fell on their faces before all the assembly of the congregation of the people of Israel. 6 And Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes 7 and said to all the congregation of the people of Israel, “The land, which we passed through to spy it out, is an exceedingly good land. 8 If the LORD delights in us, he will bring us into this land and give it to us, a land that flows with milk and honey. 9 Only do not rebel against the LORD. And do not fear the people of the land, for they are bread for us. Their protection is removed from them, and the LORD is with us; do not fear them.” 10 Then all the congregation said to stone them with stones. But the glory of the LORD appeared at the tent of meeting to all the people of Israel.

11 And the LORD said to Moses, “How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them? 12 I will strike them with the pestilence and disinherit them, and I will make of you a nation greater and mightier than they.”

MOSES INTERCEDES FOR THE PEOPLE

13 But Moses said to the LORD, “Then the Egyptians will hear of it, for you brought up this people in your might from among them, 14 and they will tell the inhabitants of this land. They have heard that you, O LORD, are in the midst of this people. For you, O LORD, are seen face to face, and your cloud stands over them and you go before them, in a pillar of cloud by day and in a pillar of fire by night. 15 Now if you kill this people as one man, then the nations who have heard your fame will say, 16 ‘It is because the LORD was not able to bring this people into the land that he swore to give to them that he has killed them in the wilderness.’ 17 And now, please let the power of the Lord be great as you have promised, saying, 18 ‘The LORD is slow to anger and abounding in steadfast love, forgiving iniquity and transgression, but he will by no means clear the guilty, visiting the iniquity of the fathers on the children, to the third and the fourth generation.’ 19 Please pardon the iniquity of this people, according to the greatness of your steadfast love, just as you have forgiven this people, from Egypt until now.”

GOD PROMISES JUDGMENT

20 Then the LORD said, “I have pardoned, according to your word. 21 But truly, as I live, and as all the earth shall be filled with the glory of the LORD, 22 none of the men who have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have put me to the test these ten times and have not obeyed my voice, 23 shall see the land that I swore to give to their fathers. And none of those who despised me shall see it. 24 But my servant Caleb, because he has a different spirit and has followed me fully, I will bring into the land into which he went, and his descendants shall possess it. 25 Now, since the Amalekites and the Canaanites dwell in the valleys, turn tomorrow and set out for the wilderness by the way to the Red Sea.”

26 And the LORD spoke to Moses and to Aaron, saying, 27 “How long shall this wicked congregation grumble against me? I have heard the grumblings of the people of Israel, which they grumble against me. 28 Say to them, ‘As I live, declares the LORD, what you have said in my hearing I will do to you: 29 your dead bodies shall fall in this wilderness, and of all your number, listed in the census from twenty years old and upward, who have grumbled against me, 30 not one shall come into the land where I swore that I would make you dwell, except Caleb the son of Jephunneh and Joshua the son of Nun. 31 But your little ones, who you said would become a prey, I will bring in, and they shall know the land that you have rejected. 32 But as for you, your dead bodies shall fall in this wilderness. 33 And your children shall be shepherds in the wilderness forty years and shall suffer for your faithlessness, until the last of your dead bodies lies in the wilderness. 34 According to the number of the days in which you spied out the land, forty days, a year for each day, you shall bear your iniquity forty years, and you shall know my displeasure.’ 35 I, the LORD, have spoken. Surely this will I do to all this wicked congregation who are gathered together against me: in this wilderness they shall come to a full end, and there they shall die.”

36 And the men whom Moses sent to spy out the land, who returned and made all the congregation grumble against him by bringing up a bad report about the land— 37 the men who brought up a bad report of the land—died by plague before the LORD. 38 Of those men who went to spy out the land, only Joshua the son of Nun and Caleb the son of Jephunneh remained alive.

ISRAEL DEFEATED IN BATTLE

[39] When Moses told these words to all the people of Israel, the people mourned greatly. 40 And they rose early in the morning and went up to the heights of the hill country, saying, “Here we are. We will go up to the place that the LORD has promised, for we have sinned.” 41 But Moses said, “Why now are you transgressing the command of the LORD, when that will not succeed? 42 Do not go up, for the Lord is not among you, lest you be struck down before your enemies. 43 For there the Amalekites and the Canaanites are facing you, and you shall fall by the sword. Because you have turned back from following the LORD, the LORD will not be with you.” 44 But they presumed to go up to the heights of the hill country, although neither the ark of the covenant of the LORD nor Moses departed out of the camp. [45] Then the Amalekites and the Canaanites who lived in that hill country came down and defeated them and pursued them, even to Hormah.

LAWS ABOUT SACRIFICES

15  The LORD spoke to Moses, saying, [2] “Speak to the people of Israel and say to them, When you come into the land you are to inhabit, which I am giving you, 3 and you offer to the LORD from the herd or from the flock a food offering [1] or a burnt offering or a sacrifice, to fulfill a vow or as a freewill offering or at your appointed feasts, to make a pleasing aroma to the LORD, 4 then he who brings his offering shall offer to the LORD a grain offering of a tenth of an ephah [2] of fine flour, mixed with a quarter of a hin [3] of oil; 5 and you shall offer with the burnt offering, or for the sacrifice, a quarter of a hin of wine for the drink offering for each lamb. 6 Or for a ram, you shall offer for a grain offering two tenths of an ephah of fine flour mixed with a third of a hin of oil. 7 And for the drink offering you shall offer a third of a hin of wine, a pleasing aroma to the LORD. 8 And when you offer a bull as a burnt offering or sacrifice, to fulfill a vow or for peace offerings to the LORD, 9 then one shall offer with the bull a grain offering of three tenths of an ephah of fine flour, mixed with half a hin of oil. 10 And you shall offer for the drink offering half a hin of wine, as a food offering, a pleasing aroma to the LORD.

11 “Thus it shall be done for each bull or ram, or for each lamb or young goat. 12 As many as you offer, so shall you do with each one, as many as there are. 13 Every native Israelite shall do these things in this way, in offering a food offering, with a pleasing aroma to the LORD. 14 And if a stranger is sojourning with you, or anyone is living permanently among you, and he wishes to offer a food offering, with a pleasing aroma to the LORD, he shall do as you do. 15 For the assembly, there shall be one statute for you and for the stranger who sojourns with you, a statute forever throughout your generations. You and the sojourner shall be alike before the LORD. 16 One law and one rule shall be for you and for the stranger who sojourns with you.”

17 The LORD spoke to Moses, saying, 18 “Speak to the people of Israel and say to them, When you come into the land to which I bring you 19 and when you eat of the bread of the land, you shall present a contribution to the LORD. 20 Of the first of your dough you shall present a loaf as a contribution; like a contribution from the threshing floor, so shall you present it. 21 Some of the first of your dough you shall give to the LORD as a contribution throughout your generations.

LAWS ABOUT UNINTENTIONAL SINS

[22] “But if you sin unintentionally, [4] and do not observe all these commandments that the LORD has spoken to Moses, 23 all that the LORD has commanded you by Moses, from the day that the LORD gave commandment, and onward throughout your generations, 24 then if it was done unintentionally without the knowledge of the congregation, all the congregation shall offer one bull from the herd for a burnt offering, a pleasing aroma to the LORD, with its grain offering and its drink offering, according to the rule, and one male goat for a sin offering. 25 And the priest shall make atonement for all the congregation of the people of Israel, and they shall be forgiven, because it was a mistake, and they have brought their offering, a food offering to the LORD, and their sin offering before the LORD for their mistake. 26 And all the congregation of the people of Israel shall be forgiven, and the stranger who sojourns among them, because the whole population was involved in the mistake.

27 “If one person sins unintentionally, he shall offer a female goat a year old for a sin offering. 28 And the priest shall make atonement before the LORD for the person who makes a mistake, when he sins unintentionally, to make atonement for him, and he shall be forgiven. 29 You shall have one law for him who does anything unintentionally, for him who is native among the people of Israel and for the stranger who sojourns among them. [30] But the person who does anything with a high hand, whether he is native or a sojourner, reviles the LORD, and that person shall be cut off from among his people. 31 Because he has despised the word of the LORD and has broken his commandment, that person shall be utterly cut off; his iniquity shall be on him.”

A SABBATHBREAKER EXECUTED

32 While the people of Israel were in the wilderness, they found a man gathering sticks on the Sabbath day. 33 And those who found him gathering sticks brought him to Moses and Aaron and to all the congregation. 34 They put him in custody, because it had not been made clear what should be done to him. 35 And the LORD said to Moses, “The man shall be put to death; all the congregation shall stone him with stones outside the camp.” 36 And all the congregation brought him outside the camp and stoned him to death with stones, as the LORD commanded Moses.

TASSELS ON GARMENTS

[37] The LORD said to Moses, 38 “Speak to the people of Israel, and tell them to make tassels on the corners of their garments throughout their generations, and to put a cord of blue on the tassel of each corner. 39 And it shall be a tassel for you to look at and remember all the commandments of the LORD, to do them, not to follow [1] after your own heart and your own eyes, which you are inclined to whore after. 40 So you shall remember and do all my commandments, and be holy to your God. 41 I am the LORD your God, who brought you out of the land of Egypt to be your God: I am the LORD your God.”

KORAH’S REBELLION

16  Now Korah the son of Izhar, son of Kohath, son of Levi, and Dathan and Abiram the sons of Eliab, and On the son of Peleth, sons of Reuben, took men. 2 And they rose up before Moses, with a number of the people of Israel, 250 chiefs of the congregation, chosen from the assembly, well-known men. 3 They assembled themselves together against Moses and against Aaron and said to them, “You have gone too far! For all in the congregation are holy, every one of them, and the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD?” [4] When Moses heard it, he fell on his face, 5 and he said to Korah and all his company, “In the morning the LORD will show who is his, [2] and who is holy, and will bring him near to him. The one whom he chooses he will bring near to him. 6 Do this: take censers, Korah and all his company; 7 put fire in them and put incense on them before the LORD tomorrow, and the man whom the LORD chooses shall be the holy one. You have gone too far, sons of Levi!” 8 And Moses said to Korah, “Hear now, you sons of Levi: 9 is it too small a thing for you that the God of Israel has separated you from the congregation of Israel, to bring you near to himself, to do service in the tabernacle of the LORD and to stand before the congregation to minister to them, 10 and that he has brought you near him, and all your brothers the sons of Levi with you? And would you seek the priesthood also? 11 Therefore it is against the LORD that you and all your company have gathered together. What is Aaron that you grumble against him?”

[12] And Moses sent to call Dathan and Abiram the sons of Eliab, and they said, “We will not come up. 13 Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, that you must also make yourself a prince over us? 14 Moreover, you have not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards. Will you put out the eyes of these men? We will not come up.” 15 And Moses was very angry and said to the LORD, “Do not respect their offering. I have not taken one donkey from them, and I have not harmed one of them.”

16 And Moses said to Korah, “Be present, you and all your company, before the LORD, you and they, and Aaron, tomorrow. 17 And let every one of you take his censer and put incense on it, and every one of you bring before the LORD his censer, 250 censers; you also, and Aaron, each his censer.” 18 So every man took his censer and put fire in them and laid incense on them and stood at the entrance of the tent of meeting with Moses and Aaron. 19 Then Korah assembled all the congregation against them at the entrance of the tent of meeting. And the glory of the LORD appeared to all the congregation.

20 And the LORD spoke to Moses and to Aaron, saying, 21 “Separate yourselves from among this congregation, that I may consume them in a moment.” [22] And they fell on their faces and said, “O God, the God of the spirits of all flesh, shall one man sin, and will you be angry with all the congregation?” 23 And the LORD spoke to Moses, saying, 24 “Say to the congregation, Get away from the dwelling of Korah, Dathan, and Abiram.”

25 Then Moses rose and went to Dathan and Abiram, and the elders of Israel followed him. 26 And he spoke to the congregation, saying, “Depart, please, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins.” 27 So they got away from the dwelling of Korah, Dathan, and Abiram. And Dathan and Abiram came out and stood at the door of their tents, together with their wives, their sons, and their little ones. [28] And Moses said, “Hereby you shall know that the LORD has sent me to do all these works, and that it has not been of my own accord. 29 If these men die as all men die, or if they are visited by the fate of all mankind, then the LORD has not sent me. 30 But if the LORD creates something new, and the ground opens its mouth and swallows them up with all that belongs to them, and they go down alive into Sheol, then you shall know that these men have despised the LORD.”

31 And as soon as he had finished speaking all these words, the ground under them split apart. [32] And the earth opened its mouth and swallowed them up, with their households and all the people who belonged to Korah and all their goods. 33 So they and all that belonged to them went down alive into Sheol, and the earth closed over them, and they perished from the midst of the assembly. 34 And all Israel who were around them fled at their cry, for they said, “Lest the earth swallow us up!” 35 And fire came out from the LORD and consumed the 250 men offering the incense.

[36] [1] Then the LORD spoke to Moses, saying, 37 “Tell Eleazar the son of Aaron the priest to take up the censers out of the blaze. Then scatter the fire far and wide, for they have become holy. 38 As for the censers of these men who have sinned at the cost of their lives, let them be made into hammered plates as a covering for the altar, for they offered them before the LORD, and they became holy. Thus they shall be a sign to the people of Israel.” 39 So Eleazar the priest took the bronze censers, which those who were burned had offered, and they were hammered out as a covering for the altar, 40 to be a reminder to the people of Israel, so that no outsider, who is not of the descendants of Aaron, should draw near to burn incense before the LORD, lest he become like Korah and his company—as the LORD said to him through Moses.

41 But on the next day all the congregation of the people of Israel grumbled against Moses and against Aaron, saying, “You have killed the people of the LORD.” 42 And when the congregation had assembled against Moses and against Aaron, they turned toward the tent of meeting. And behold, the cloud covered it, and the glory of the LORD appeared. 43 And Moses and Aaron came to the front of the tent of meeting, 44 and the LORD spoke to Moses, saying, [45] “Get away from the midst of this congregation, that I may consume them in a moment.” And they fell on their faces. 46 And Moses said to Aaron, “Take your censer, and put fire on it from off the altar and lay incense on it and carry it quickly to the congregation and make atonement for them, for wrath has gone out from the LORD; the plague has begun.” 47 So Aaron took it as Moses said and ran into the midst of the assembly. And behold, the plague had already begun among the people. And he put on the incense and made atonement for the people. 48 And he stood between the dead and the living, and the plague was stopped. 49 Now those who died in the plague were 14,700, besides those who died in the affair of Korah. 50 And Aaron returned to Moses at the entrance of the tent of meeting, when the plague was stopped.

AARON’S STAFF BUDS

17  [1] The LORD spoke to Moses, saying, 2 “Speak to the people of Israel, and get from them staffs, one for each fathers’ house, from all their chiefs according to their fathers’ houses, twelve staffs. Write each man’s name on his staff, 3 and write Aaron’s name on the staff of Levi. For there shall be one staff for the head of each fathers’ house. [4] Then you shall deposit them in the tent of meeting before the testimony, where I meet with you. 5 And the staff of the man whom I choose shall sprout. Thus I will make to cease from me the grumblings of the people of Israel, which they grumble against you.” 6 Moses spoke to the people of Israel. And all their chiefs gave him staffs, one for each chief, according to their fathers’ houses, twelve staffs. And the staff of Aaron was among their staffs. 7 And Moses deposited the staffs before the LORD in the tent of the testimony.

8 On the next day Moses went into the tent of the testimony, and behold, the staff of Aaron for the house of Levi had sprouted and put forth buds and produced blossoms, and it bore ripe almonds. 9 Then Moses brought out all the staffs from before the LORD to all the people of Israel. And they looked, and each man took his staff. 10 And the LORD said to Moses, “Put back the staff of Aaron before the testimony, to be kept as a sign for the rebels, that you may make an end of their grumblings against me, lest they die.” 11 Thus did Moses; as the LORD commanded him, so he did.

12 And the people of Israel said to Moses, “Behold, we perish, we are undone, we are all undone. [13] Everyone who comes near, who comes near to the tabernacle of the LORD, shall die. Are we all to perish?”

DUTIES OF PRIESTS AND LEVITES

18  So the LORD said to Aaron, “You and your sons and your father’s house with you shall bear iniquity connected with the sanctuary, and you and your sons with you shall bear iniquity connected with your priesthood. 2 And with you bring your brothers also, the tribe of Levi, the tribe of your father, that they may join you and minister to you while you and your sons with you are before the tent of the testimony. 3 They shall keep guard over you and over the whole tent, but shall not come near to the vessels of the sanctuary or to the altar lest they, and you, die. 4 They shall join you and keep guard over the tent of meeting for all the service of the tent, and no outsider shall come near you. 5 And you shall keep guard over the sanctuary and over the altar, that there may never again be wrath on the people of Israel. 6 And behold, I have taken your brothers the Levites from among the people of Israel. They are a gift to you, given to the LORD, to do the service of the tent of meeting. 7 And you and your sons with you shall guard your priesthood for all that concerns the altar and that is within the veil; and you shall serve. I give your priesthood as a gift, [1] and any outsider who comes near shall be put to death.”

8 Then the LORD spoke to Aaron, “Behold, I have given you charge of the contributions made to me, all the consecrated things of the people of Israel. I have given them to you as a portion and to your sons as a perpetual due. 9 This shall be yours of the most holy things, reserved from the fire: every offering of theirs, every grain offering of theirs and every sin offering of theirs and every guilt offering of theirs, which they render to me, shall be most holy to you and to your sons. 10 In a most holy place shall you eat it. Every male may eat it; it is holy to you. 11 This also is yours: the contribution of their gift, all the wave offerings of the people of Israel. I have given them to you, and to your sons and daughters with you, as a perpetual due. Everyone who is clean in your house may eat it. 12 All the best of the oil and all the best of the wine and of the grain, the firstfruits of what they give to the LORD, I give to you. 13 The first ripe fruits of all that is in their land, which they bring to the LORD, shall be yours. Everyone who is clean in your house may eat it. 14 Every devoted thing in Israel shall be yours. 15 Everything that opens the womb of all flesh, whether man or beast, which they offer to the LORD, shall be yours. Nevertheless, the firstborn of man you shall redeem, and the firstborn of unclean animals you shall redeem. 16 And their redemption price (at a month old you shall redeem them) you shall fix at five shekels [2] in silver, according to the shekel of the sanctuary, which is twenty gerahs. 17 But the firstborn of a cow, or the firstborn of a sheep, or the firstborn of a goat, you shall not redeem; they are holy. You shall sprinkle their blood on the altar and shall burn their fat as a food offering, with a pleasing aroma to the LORD. 18 But their flesh shall be yours, as the breast that is waved and as the right thigh are yours. [19] All the holy contributions that the people of Israel present to the LORD I give to you, and to your sons and daughters with you, as a perpetual due. It is a covenant of salt forever before the LORD for you and for your offspring with you.” 20 And the LORD said to Aaron, “You shall have no inheritance in their land, neither shall you have any portion among them. I am your portion and your inheritance among the people of Israel.

21 “To the Levites I have given every tithe in Israel for an inheritance, in return for their service that they do, their service in the tent of meeting, 22 so that the people of Israel do not come near the tent of meeting, lest they bear sin and die. 23 But the Levites shall do the service of the tent of meeting, and they shall bear their iniquity. It shall be a perpetual statute throughout your generations, and among the people of Israel they shall have no inheritance. 24 For the tithe of the people of Israel, which they present as a contribution to the LORD, I have given to the Levites for an inheritance. Therefore I have said of them that they shall have no inheritance among the people of Israel.”

[25] And the LORD spoke to Moses, saying, 26 “Moreover, you shall speak and say to the Levites, ‘When you take from the people of Israel the tithe that I have given you from them for your inheritance, then you shall present a contribution from it to the LORD, a tithe of the tithe. 27 And your contribution shall be counted to you as though it were the grain of the threshing floor, and as the fullness of the winepress. 28 So you shall also present a contribution to the LORD from all your tithes, which you receive from the people of Israel. And from it you shall give the LORD’s contribution to Aaron the priest. 29 Out of all the gifts to you, you shall present every contribution due to the LORD; from each its best part is to be dedicated.’ 30 Therefore you shall say to them, ‘When you have offered from it the best of it, then the rest shall be counted to the Levites as produce of the threshing floor, and as produce of the winepress. 31 And you may eat it in any place, you and your households, for it is your reward in return for your service in the tent of meeting. 32 And you shall bear no sin by reason of it, when you have contributed the best of it. But you shall not profane the holy things of the people of Israel, lest you die.’”

LAWS FOR PURIFICATION

19  Now the LORD spoke to Moses and to Aaron, saying, 2 “This is the statute of the law that the LORD has commanded: Tell the people of Israel to bring you a red heifer without defect, in which there is no blemish, and on which a yoke has never come. 3 And you shall give it to Eleazar the priest, and it shall be taken outside the camp and slaughtered before him. 4 And Eleazar the priest shall take some of its blood with his finger, and sprinkle some of its blood toward the front of the tent of meeting seven times. 5 And the heifer shall be burned in his sight. Its skin, its flesh, and its blood, with its dung, shall be burned. 6 And the priest shall take cedarwood and hyssop and scarlet yarn, and throw them into the fire burning the heifer. 7 Then the priest shall wash his clothes and bathe his body in water, and afterward he may come into the camp. But the priest shall be unclean until evening. 8 The one who burns the heifer shall wash his clothes in water and bathe his body in water and shall be unclean until evening. [9] And a man who is clean shall gather up the ashes of the heifer and deposit them outside the camp in a clean place. And they shall be kept for the water for impurity for the congregation of the people of Israel; it is a sin offering. 10 And the one who gathers the ashes of the heifer shall wash his clothes and be unclean until evening. And this shall be a perpetual statute for the people of Israel, and for the stranger who sojourns among them.

11 “Whoever touches the dead body of any person shall be unclean seven days. 12 He shall cleanse himself with the water on the third day and on the seventh day, and so be clean. But if he does not cleanse himself on the third day and on the seventh day, he will not become clean. 13 Whoever touches a dead person, the body of anyone who has died, and does not cleanse himself, defiles the tabernacle of the LORD, and that person shall be cut off from Israel; because the water for impurity was not thrown on him, he shall be unclean. His uncleanness is still on him.

14 “This is the law when someone dies in a tent: everyone who comes into the tent and everyone who is in the tent shall be unclean seven days. 15 And every open vessel that has no cover fastened on it is unclean. 16 Whoever in the open field touches someone who was killed with a sword or who died naturally, or touches a human bone or a grave, shall be unclean seven days. 17 For the unclean they shall take some ashes of the burnt sin offering, and fresh [1] water shall be added in a vessel. 18 Then a clean person shall take hyssop and dip it in the water and sprinkle it on the tent and on all the furnishings and on the persons who were there and on whoever touched the bone, or the slain or the dead or the grave. 19 And the clean person shall sprinkle it on the unclean on the third day and on the seventh day. Thus on the seventh day he shall cleanse him, and he shall wash his clothes and bathe himself in water, and at evening he shall be clean.

[20] “If the man who is unclean does not cleanse himself, that person shall be cut off from the midst of the assembly, since he has defiled the sanctuary of the LORD. Because the water for impurity has not been thrown on him, he is unclean. 21 And it shall be a statute forever for them. The one who sprinkles the water for impurity shall wash his clothes, and the one who touches the water for impurity shall be unclean until evening. 22 And whatever the unclean person touches shall be unclean, and anyone who touches it shall be unclean until evening.”

THE DEATH OF MIRIAM

20  And the people of Israel, the whole congregation, came into the wilderness of Zin in the first month, and the people stayed in Kadesh. And Miriam died there and was buried there.

THE WATERS OF MERIBAH

[2] Now there was no water for the congregation. And they assembled themselves together against Moses and against Aaron. 3 And the people quarreled with Moses and said, “Would that we had perished when our brothers perished before the LORD! 4 Why have you brought the assembly of the LORD into this wilderness, that we should die here, both we and our cattle? 5 And why have you made us come up out of Egypt to bring us to this evil place? It is no place for grain or figs or vines or pomegranates, and there is no water to drink.” [6] Then Moses and Aaron went from the presence of the assembly to the entrance of the tent of meeting and fell on their faces. And the glory of the LORD appeared to them, 7 and the LORD spoke to Moses, saying, 8 “Take the staff, and assemble the congregation, you and Aaron your brother, and tell the rock before their eyes to yield its water. So you shall bring water out of the rock for them and give drink to the congregation and their cattle.” 9 And Moses took the staff from before the LORD, as he commanded him.

MOSES STRIKES THE ROCK

10 Then Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels: shall we bring water for you out of this rock?” 11 And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock. [12] And the LORD said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them.” [13] These are the waters of Meribah, [1] where the people of Israel quarreled with the LORD, and through them he showed himself holy.

EDOM REFUSES PASSAGE

[14] Moses sent messengers from Kadesh to the king of Edom: “Thus says your brother Israel: You know all the hardship that we have met: 15 how our fathers went down to Egypt, and we lived in Egypt a long time. And the Egyptians dealt harshly with us and our fathers. 16 And when we cried to the LORD, he heard our voice and sent an angel and brought us out of Egypt. And here we are in Kadesh, a city on the edge of your territory. 17 Please let us pass through your land. We will not pass through field or vineyard, or drink water from a well. We will go along the King’s Highway. We will not turn aside to the right hand or to the left until we have passed through your territory.” 18 But Edom said to him, “You shall not pass through, lest I come out with the sword against you.” 19 And the people of Israel said to him, “We will go up by the highway, and if we drink of your water, I and my livestock, then I will pay for it. Let me only pass through on foot, nothing more.” 20 But he said, “You shall not pass through.” And Edom came out against them with a large army and with a strong force. 21 Thus Edom refused to give Israel passage through his territory, so Israel turned away from him.

THE DEATH OF AARON

[22] And they journeyed from Kadesh, and the people of Israel, the whole congregation, came to Mount Hor. 23 And the LORD said to Moses and Aaron at Mount Hor, on the border of the land of Edom, 24 “Let Aaron be gathered to his people, for he shall not enter the land that I have given to the people of Israel, because you rebelled against my command at the waters of Meribah. 25 Take Aaron and Eleazar his son and bring them up to Mount Hor. 26 And strip Aaron of his garments and put them on Eleazar his son. And Aaron shall be gathered to his people and shall die there.” 27 Moses did as the LORD commanded. And they went up Mount Hor in the sight of all the congregation. 28 And Moses stripped Aaron of his garments and put them on Eleazar his son. And Aaron died there on the top of the mountain. Then Moses and Eleazar came down from the mountain. [29] And when all the congregation saw that Aaron had perished, all the house of Israel wept for Aaron thirty days.

ARAD DESTROYED

21  When the Canaanite, the king of Arad, who lived in the Negeb, heard that Israel was coming by the way of Atharim, he fought against Israel, and took some of them captive. 2 And Israel vowed a vow to the LORD and said, “If you will indeed give this people into my hand, then I will devote their cities to destruction.” [1] 3 And the LORD heeded the voice of Israel and gave over the Canaanites, and they devoted them and their cities to destruction. So the name of the place was called Hormah. [2]

THE BRONZE SERPENT

[4] From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom. And the people became impatient on the way. 5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this worthless food.” 6 Then the LORD sent fiery serpents among the people, and they bit the people, so that many people of Israel died. 7 And the people came to Moses and said, “We have sinned, for we have spoken against the LORD and against you. Pray to the LORD, that he take away the serpents from us.” So Moses prayed for the people. 8 And the LORD said to Moses, “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.” 9 So Moses made a bronze [3] serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.

THE SONG OF THE WELL

10 And the people of Israel set out and camped in Oboth. 11 And they set out from Oboth and camped at Iye-abarim, in the wilderness that is opposite Moab, toward the sunrise. 12 From there they set out and camped in the Valley of Zered. 13 From there they set out and camped on the other side of the Arnon, which is in the wilderness that extends from the border of the Amorites, for the Arnon is the border of Moab, between Moab and the Amorites. [14] Therefore it is said in the Book of the Wars of the LORD,

“Waheb in Suphah, and the valleys of the Arnon,

15 and the slope of the valleys

that extends to the seat of Ar,

and leans to the border of Moab.”

16 And from there they continued to Beer; [4] that is the well of which the LORD said to Moses, “Gather the people together, so that I may give them water.” 17 Then Israel sang this song:

“Spring up, O well!—Sing to it!—

18 the well that the princes made,

that the nobles of the people dug,

with the scepter and with their staffs.”

And from the wilderness they went on to Mattanah, 19 and from Mattanah to Nahaliel, and from Nahaliel to Bamoth, 20 and from Bamoth to the valley lying in the region of Moab by the top of Pisgah that looks down on the desert. [1]

KING SIHON DEFEATED

[21] Then Israel sent messengers to Sihon king of the Amorites, saying, 22 “Let me pass through your land. We will not turn aside into field or vineyard. We will not drink the water of a well. We will go by the King’s Highway until we have passed through your territory.” 23 But Sihon would not allow Israel to pass through his territory. He gathered all his people together and went out against Israel to the wilderness and came to Jahaz and fought against Israel. 24 And Israel defeated him with the edge of the sword and took possession of his land from the Arnon to the Jabbok, as far as to the Ammonites, for the border of the Ammonites was strong. 25 And Israel took all these cities, and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. 26 For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab and taken all his land out of his hand, as far as the Arnon. 27 Therefore the ballad singers say,

“Come to Heshbon, let it be built;

let the city of Sihon be established.

28 For fire came out from Heshbon,

flame from the city of Sihon.

It devoured Ar of Moab,

and swallowed [2] the heights of the Arnon.

29 Woe to you, O Moab!

You are undone, O people of Chemosh!

He has made his sons fugitives,

and his daughters captives,

to an Amorite king, Sihon.

30 So we overthrew them;

Heshbon, as far as Dibon, perished;

and we laid waste as far as Nophah;

fire spread as far as Medeba.” [3]

KING OG DEFEATED

31 Thus Israel lived in the land of the Amorites. 32 And Moses sent to spy out Jazer, and they captured its villages and dispossessed the Amorites who were there. [33] Then they turned and went up by the way to Bashan. And Og the king of Bashan came out against them, he and all his people, to battle at Edrei. 34 But the LORD said to Moses, “Do not fear him, for I have given him into your hand, and all his people, and his land. And you shall do to him as you did to Sihon king of the Amorites, who lived at Heshbon.” 35 So they defeated him and his sons and all his people, until he had no survivor left. And they possessed his land.

BALAK SUMMONS BALAAM

22  Then the people of Israel set out and camped in the plains of Moab beyond the Jordan at Jericho. [2] And Balak the son of Zippor saw all that Israel had done to the Amorites. 3 And Moab was in great dread of the people, because they were many. Moab was overcome with fear of the people of Israel. [4] And Moab said to the elders of Midian, “This horde will now lick up all that is around us, as the ox licks up the grass of the field.” So Balak the son of Zippor, who was king of Moab at that time, [5] sent messengers to Balaam the son of Beor at Pethor, which is near the River in the land of the people of Amaw, [1] to call him, saying, “Behold, a people has come out of Egypt. They cover the face of the earth, and they are dwelling opposite me. 6 Come now, curse this people for me, since they are too mighty for me. Perhaps I shall be able to defeat them and drive them from the land, for I know that he whom you bless is blessed, and he whom you curse is cursed.”

7 So the elders of Moab and the elders of Midian departed with the fees for divination in their hand. And they came to Balaam and gave him Balak’s message. 8 And he said to them, “Lodge here tonight, and I will bring back word to you, as the LORD speaks to me.” So the princes of Moab stayed with Balaam. 9 And God came to Balaam and said, “Who are these men with you?” 10 And Balaam said to God, “Balak the son of Zippor, king of Moab, has sent to me, saying, 11 ‘Behold, a people has come out of Egypt, and it covers the face of the earth. Now come, curse them for me. Perhaps I shall be able to fight against them and drive them out.’” 12 God said to Balaam, “You shall not go with them. You shall not curse the people, for they are blessed.” 13 So Balaam rose in the morning and said to the princes of Balak, “Go to your own land, for the LORD has refused to let me go with you.” 14 So the princes of Moab rose and went to Balak and said, “Balaam refuses to come with us.”

15 Once again Balak sent princes, more in number and more honorable than these. 16 And they came to Balaam and said to him, “Thus says Balak the son of Zippor: ‘Let nothing hinder you from coming to me, 17 for I will surely do you great honor, and whatever you say to me I will do. Come, curse this people for me.’” 18 But Balaam answered and said to the servants of Balak, “Though Balak were to give me his house full of silver and gold, I could not go beyond the command of the LORD my God to do less or more. 19 So you, too, please stay here tonight, that I may know what more the LORD will say to me.” 20 And God came to Balaam at night and said to him, “If the men have come to call you, rise, go with them; but only do what I tell you.” 21 So Balaam rose in the morning and saddled his donkey and went with the princes of Moab.

BALAAM’S DONKEY AND THE ANGEL

[22] But God’s anger was kindled because he went, and the angel of the LORD took his stand in the way as his adversary. Now he was riding on the donkey, and his two servants were with him. 23 And the donkey saw the angel of the LORD standing in the road, with a drawn sword in his hand. And the donkey turned aside out of the road and went into the field. And Balaam struck the donkey, to turn her into the road. 24 Then the angel of the LORD stood in a narrow path between the vineyards, with a wall on either side. 25 And when the donkey saw the angel of the LORD, she pushed against the wall and pressed Balaam’s foot against the wall. So he struck her again. 26 Then the angel of the LORD went ahead and stood in a narrow place, where there was no way to turn either to the right or to the left. 27 When the donkey saw the angel of the LORD, she lay down under Balaam. And Balaam’s anger was kindled, and he struck the donkey with his staff. [28] Then the LORD opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times?” [29] And Balaam said to the donkey, “Because you have made a fool of me. I wish I had a sword in my hand, for then I would kill you.” 30 And the donkey said to Balaam, “Am I not your donkey, on which you have ridden all your life long to this day? Is it my habit to treat you this way?” And he said, “No.”

31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, with his drawn sword in his hand. And he bowed down and fell on his face. 32 And the angel of the LORD said to him, “Why have you struck your donkey these three times? Behold, I have come out to oppose you because your way is perverse [1] before me. 33 The donkey saw me and turned aside before me these three times. If she had not turned aside from me, surely just now I would have killed you and let her live.” 34 Then Balaam said to the angel of the LORD, “I have sinned, for I did not know that you stood in the road against me. Now therefore, if it is evil in your sight, I will turn back.” 35 And the angel of the LORD said to Balaam, “Go with the men, but speak only the word that I tell you.” So Balaam went on with the princes of Balak.

36 When Balak heard that Balaam had come, he went out to meet him at the city of Moab, on the border formed by the Arnon, at the extremity of the border. 37 And Balak said to Balaam, “Did I not send to you to call you? Why did you not come to me? Am I not able to honor you?” 38 Balaam said to Balak, “Behold, I have come to you! Have I now any power of my own to speak anything? The word that God puts in my mouth, that must I speak.” 39 Then Balaam went with Balak, and they came to Kiriath-huzoth. [40] And Balak sacrificed oxen and sheep, and sent for Balaam and for the princes who were with him.

41 And in the morning Balak took Balaam and brought him up to Bamoth-baal, and from there he saw a fraction of the people.

BALAAM’S FIRST ORACLE

23  And Balaam said to Balak, “Build for me here seven altars, and prepare for me here seven bulls and seven rams.” 2 Balak did as Balaam had said. And Balak and Balaam offered on each altar a bull and a ram. 3 And Balaam said to Balak, “Stand beside your burnt offering, and I will go. Perhaps the LORD will come to meet me, and whatever he shows me I will tell you.” And he went to a bare height, 4 and God met Balaam. And Balaam said to him, “I have arranged the seven altars and I have offered on each altar a bull and a ram.” 5 And the LORD put a word in Balaam’s mouth and said, “Return to Balak, and thus you shall speak.” 6 And he returned to him, and behold, he and all the princes of Moab were standing beside his burnt offering. 7 And Balaam took up his discourse and said,

“From Aram Balak has brought me,

the king of Moab from the eastern mountains:

‘Come, curse Jacob for me,

and come, denounce Israel!’

8 How can I curse whom God has not cursed?

How can I denounce whom the LORD has not denounced?

9 For from the top of the crags I see him,

from the hills I behold him;

behold, a people dwelling alone,

and not counting itself among the nations!

10 Who can count the dust of Jacob

or number the fourth part [1] of Israel?

Let me die the death of the upright,

and let my end be like his!”

11 And Balak said to Balaam, “What have you done to me? I took you to curse my enemies, and behold, you have done nothing but bless them.” 12 And he answered and said, “Must I not take care to speak what the LORD puts in my mouth?”

BALAAM’S SECOND ORACLE

13 And Balak said to him, “Please come with me to another place, from which you may see them. You shall see only a fraction of them and shall not see them all. Then curse them for me from there.” 14 And he took him to the field of Zophim, to the top of Pisgah, and built seven altars and offered a bull and a ram on each altar. 15 Balaam said to Balak, “Stand here beside your burnt offering, while I meet the LORD over there.” 16 And the LORD met Balaam and put a word in his mouth and said, “Return to Balak, and thus shall you speak.” 17 And he came to him, and behold, he was standing beside his burnt offering, and the princes of Moab with him. And Balak said to him, “What has the LORD spoken?” [18] And Balaam took up his discourse and said,

“Rise, Balak, and hear;

give ear to me, O son of Zippor:

19 God is not man, that he should lie,

or a son of man, that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not fulfill it?

20 Behold, I received a command to bless:

he has blessed, and I cannot revoke it.

21 He has not beheld misfortune in Jacob,

nor has he seen trouble in Israel.

The LORD their God is with them,

and the shout of a king is among them.

22 God brings them out of Egypt

and is for them like the horns of the wild ox.

23 For there is no enchantment against Jacob,

no divination against Israel;

now it shall be said of Jacob and Israel,

‘What has God wrought!’

24 Behold, a people! As a lioness it rises up

and as a lion it lifts itself;

it does not lie down until it has devoured the prey

and drunk the blood of the slain.”

25 And Balak said to Balaam, “Do not curse them at all, and do not bless them at all.” 26 But Balaam answered Balak, “Did I not tell you, ‘All that the LORD says, that I must do’?” [27] And Balak said to Balaam, “Come now, I will take you to another place. Perhaps it will please God that you may curse them for me from there.” 28 So Balak took Balaam to the top of Peor, which overlooks the desert. [1] 29 And Balaam said to Balak, “Build for me here seven altars and prepare for me here seven bulls and seven rams.” 30 And Balak did as Balaam had said, and offered a bull and a ram on each altar.

BALAAM’S THIRD ORACLE

24  When Balaam saw that it pleased the LORD to bless Israel, he did not go, as at other times, to look for omens, but set his face toward the wilderness. 2 And Balaam lifted up his eyes and saw Israel camping tribe by tribe. And the Spirit of God came upon him, 3 and he took up his discourse and said,

“The oracle of Balaam the son of Beor,

the oracle of the man whose eye is opened, [2]

[4] the oracle of him who hears the words of God,

who sees the vision of the Almighty,

falling down with his eyes uncovered:

5 How lovely are your tents, O Jacob,

your encampments, O Israel!

6 Like palm groves [3] that stretch afar,

like gardens beside a river,

like aloes that the LORD has planted,

like cedar trees beside the waters.

[7] Water shall flow from his buckets,

and his seed shall be in many waters;

his king shall be higher than Agag,

and his kingdom shall be exalted.

8 God brings him out of Egypt

and is for him like the horns of the wild ox;

he shall eat up the nations, his adversaries,

and shall break their bones in pieces

and pierce them through with his arrows.

9 He crouched, he lay down like a lion

and like a lioness; who will rouse him up?

Blessed are those who bless you,

and cursed are those who curse you.”

[10] And Balak’s anger was kindled against Balaam, and he struck his hands together. And Balak said to Balaam, “I called you to curse my enemies, and behold, you have blessed them these three times. [11] Therefore now flee to your own place. I said, ‘I will certainly honor you,’ but the LORD has held you back from honor.” 12 And Balaam said to Balak, “Did I not tell your messengers whom you sent to me, 13 ‘If Balak should give me his house full of silver and gold, I would not be able to go beyond the word of the LORD, to do either good or bad of my own will. What the LORD speaks, that will I speak’? 14 And now, behold, I am going to my people. Come, I will let you know what this people will do to your people in the latter days.”

BALAAM’S FINAL ORACLE

[15] And he took up his discourse and said,

“The oracle of Balaam the son of Beor,

the oracle of the man whose eye is opened,

16 the oracle of him who hears the words of God,

and knows the knowledge of the Most High,

who sees the vision of the Almighty,

falling down with his eyes uncovered:

17 I see him, but not now;

I behold him, but not near:

a star shall come out of Jacob,

and a scepter shall rise out of Israel;

it shall crush the forehead [1] of Moab

and break down all the sons of Sheth.

18 Edom shall be dispossessed;

Seir also, his enemies, shall be dispossessed.

Israel is doing valiantly.

19 And one from Jacob shall exercise dominion

and destroy the survivors of cities!”

[20] Then he looked on Amalek and took up his discourse and said,

“Amalek was the first among the nations,

but its end is utter destruction.”

[21] And he looked on the Kenite, and took up his discourse and said,

“Enduring is your dwelling place,

and your nest is set in the rock.

[22] Nevertheless, Kain shall be burned

when Asshur takes you away captive.”

23 And he took up his discourse and said,

“Alas, who shall live when God does this?

[24] But ships shall come from Kittim

and shall afflict Asshur and Eber;

and he too shall come to utter destruction.”

25 Then Balaam rose and went back to his place. And Balak also went his way.

BAAL WORSHIP AT PEOR

25  While Israel lived in Shittim, the people began to whore with the daughters of Moab. 2 These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. [3] So Israel yoked himself to Baal of Peor. And the anger of the LORD was kindled against Israel. [4] And the LORD said to Moses, “Take all the chiefs of the people and hang [1] them in the sun before the LORD, that the fierce anger of the LORD may turn away from Israel.” 5 And Moses said to the judges of Israel, “Each of you kill those of his men who have yoked themselves to Baal of Peor.”

6 And behold, one of the people of Israel came and brought a Midianite woman to his family, in the sight of Moses and in the sight of the whole congregation of the people of Israel, while they were weeping in the entrance of the tent of meeting. 7 When Phinehas the son of Eleazar, son of Aaron the priest, saw it, he rose and left the congregation and took a spear in his hand 8 and went after the man of Israel into the chamber and pierced both of them, the man of Israel and the woman through her belly. Thus the plague on the people of Israel was stopped. 9 Nevertheless, those who died by the plague were twenty-four thousand.

THE ZEAL OF PHINEHAS

10 And the LORD said to Moses, [11] “Phinehas the son of Eleazar, son of Aaron the priest, has turned back my wrath from the people of Israel, in that he was jealous with my jealousy among them, so that I did not consume the people of Israel in my jealousy. 12 Therefore say, ‘Behold, I give to him my covenant of peace, 13 and it shall be to him and to his descendants after him the covenant of a perpetual priesthood, because he was jealous for his God and made atonement for the people of Israel.’”

14 The name of the slain man of Israel, who was killed with the Midianite woman, was Zimri the son of Salu, chief of a father’s house belonging to the Simeonites. 15 And the name of the Midianite woman who was killed was Cozbi the daughter of Zur, who was the tribal head of a father’s house in Midian.

16 And the LORD spoke to Moses, saying, 17 “Harass the Midianites and strike them down, 18 for they have harassed you with their wiles, with which they beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of the chief of Midian, their sister, who was killed on the day of the plague on account of Peor.”

CENSUS OF THE NEW GENERATION

26  After the plague, the LORD said to Moses and to Eleazar the son of Aaron, the priest, 2 “Take a census of all the congregation of the people of Israel, from twenty years old and upward, by their fathers’ houses, all in Israel who are able to go to war.” 3 And Moses and Eleazar the priest spoke with them in the plains of Moab by the Jordan at Jericho, saying, 4 “Take a census of the people, [2] from twenty years old and upward,” as the LORD commanded Moses. The people of Israel who came out of the land of Egypt were:

[5] Reuben, the firstborn of Israel; the sons of Reuben: of Hanoch, the clan of the Hanochites; of Pallu, the clan of the Palluites; 6 of Hezron, the clan of the Hezronites; of Carmi, the clan of the Carmites. 7 These are the clans of the Reubenites, and those listed were 43,730. 8 And the sons of Pallu: Eliab. 9 The sons of Eliab: Nemuel, Dathan, and Abiram. These are the Dathan and Abiram, chosen from the congregation, who contended against Moses and Aaron in the company of Korah, when they contended against the LORD 10 and the earth opened its mouth and swallowed them up together with Korah, when that company died, when the fire devoured 250 men, and they became a warning. 11 But the sons of Korah did not die.

[12] The sons of Simeon according to their clans: of Nemuel, the clan of the Nemuelites; of Jamin, the clan of the Jaminites; of Jachin, the clan of the Jachinites; 13 of Zerah, the clan of the Zerahites; of Shaul, the clan of the Shaulites. 14 These are the clans of the Simeonites, 22,200.

15 The sons of Gad according to their clans: of Zephon, the clan of the Zephonites; of Haggi, the clan of the Haggites; of Shuni, the clan of the Shunites; 16 of Ozni, the clan of the Oznites; of Eri, the clan of the Erites; 17 of Arod, the clan of the Arodites; of Areli, the clan of the Arelites. 18 These are the clans of the sons of Gad as they were listed, 40,500.

[19] The sons of Judah were Er and Onan; and Er and Onan died in the land of Canaan. 20 And the sons of Judah according to their clans were: of Shelah, the clan of the Shelanites; of Perez, the clan of the Perezites; of Zerah, the clan of the Zerahites. 21 And the sons of Perez were: of Hezron, the clan of the Hezronites; of Hamul, the clan of the Hamulites. 22 These are the clans of Judah as they were listed, 76,500.

23 The sons of Issachar according to their clans: of Tola, the clan of the Tolaites; of Puvah, the clan of the Punites; 24 of Jashub, the clan of the Jashubites; of Shimron, the clan of the Shimronites. 25 These are the clans of Issachar as they were listed, 64,300.

26 The sons of Zebulun, according to their clans: of Sered, the clan of the Seredites; of Elon, the clan of the Elonites; of Jahleel, the clan of the Jahleelites. 27 These are the clans of the Zebulunites as they were listed, 60,500.

28 The sons of Joseph according to their clans: Manasseh and Ephraim. 29 The sons of Manasseh: of Machir, the clan of the Machirites; and Machir was the father of Gilead; of Gilead, the clan of the Gileadites. 30 These are the sons of Gilead: of Iezer, the clan of the Iezerites; of Helek, the clan of the Helekites; 31 and of Asriel, the clan of the Asrielites; and of Shechem, the clan of the Shechemites; 32 and of Shemida, the clan of the Shemidaites; and of Hepher, the clan of the Hepherites. [33] Now Zelophehad the son of Hepher had no sons, but daughters. And the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah. 34 These are the clans of Manasseh, and those listed were 52,700.

35 These are the sons of Ephraim according to their clans: of Shuthelah, the clan of the Shuthelahites; of Becher, the clan of the Becherites; of Tahan, the clan of the Tahanites. 36 And these are the sons of Shuthelah: of Eran, the clan of the Eranites. 37 These are the clans of the sons of Ephraim as they were listed, 32,500. These are the sons of Joseph according to their clans.

38 The sons of Benjamin according to their clans: of Bela, the clan of the Belaites; of Ashbel, the clan of the Ashbelites; of Ahiram, the clan of the Ahiramites; 39 of Shephupham, the clan of the Shuphamites; of Hupham, the clan of the Huphamites. 40 And the sons of Bela were Ard and Naaman: of Ard, the clan of the Ardites; of Naaman, the clan of the Naamites. 41 These are the sons of Benjamin according to their clans, and those listed were 45,600.

42 These are the sons of Dan according to their clans: of Shuham, the clan of the Shuhamites. These are the clans of Dan according to their clans. 43 All the clans of the Shuhamites, as they were listed, were 64,400.

44 The sons of Asher according to their clans: of Imnah, the clan of the Imnites; of Ishvi, the clan of the Ishvites; of Beriah, the clan of the Beriites. 45 Of the sons of Beriah: of Heber, the clan of the Heberites; of Malchiel, the clan of the Malchielites. 46 And the name of the daughter of Asher was Serah. 47 These are the clans of the sons of Asher as they were listed, 53,400.

48 The sons of Naphtali according to their clans: of Jahzeel, the clan of the Jahzeelites; of Guni, the clan of the Gunites; 49 of Jezer, the clan of the Jezerites; of Shillem, the clan of the Shillemites. 50 These are the clans of Naphtali according to their clans, and those listed were 45,400.

51 This was the list of the people of Israel, 601,730.

[52] The LORD spoke to Moses, saying, 53 “Among these the land shall be divided for inheritance according to the number of names. 54 To a large tribe you shall give a large inheritance, and to a small tribe you shall give a small inheritance; every tribe shall be given its inheritance in proportion to its list. 55 But the land shall be divided by lot. According to the names of the tribes of their fathers they shall inherit. 56 Their inheritance shall be divided according to lot between the larger and the smaller.”

57 This was the list of the Levites according to their clans: of Gershon, the clan of the Gershonites; of Kohath, the clan of the Kohathites; of Merari, the clan of the Merarites. 58 These are the clans of Levi: the clan of the Libnites, the clan of the Hebronites, the clan of the Mahlites, the clan of the Mushites, the clan of the Korahites. And Kohath was the father of Amram. 59 The name of Amram’s wife was Jochebed the daughter of Levi, who was born to Levi in Egypt. And she bore to Amram Aaron and Moses and Miriam their sister. 60 And to Aaron were born Nadab, Abihu, Eleazar, and Ithamar. 61 But Nadab and Abihu died when they offered unauthorized fire before the LORD. 62 And those listed were 23,000, every male from a month old and upward. For they were not listed among the people of Israel, because there was no inheritance given to them among the people of Israel.

63 These were those listed by Moses and Eleazar the priest, who listed the people of Israel in the plains of Moab by the Jordan at Jericho. 64 But among these there was not one of those listed by Moses and Aaron the priest, who had listed the people of Israel in the wilderness of Sinai. 65 For the LORD had said of them, “They shall die in the wilderness.” Not one of them was left, except Caleb the son of Jephunneh and Joshua the son of Nun.

THE DAUGHTERS OF ZELOPHEHAD

27  Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, from the clans of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 2 And they stood before Moses and before Eleazar the priest and before the chiefs and all the congregation, at the entrance of the tent of meeting, saying, 3 “Our father died in the wilderness. He was not among the company of those who gathered themselves together against the LORD in the company of Korah, but died for his own sin. And he had no sons. 4 Why should the name of our father be taken away from his clan because he had no son? Give to us a possession among our father’s brothers.”

5 Moses brought their case before the LORD. 6 And the LORD said to Moses, 7 “The daughters of Zelophehad are right. You shall give them possession of an inheritance among their father’s brothers and transfer the inheritance of their father to them. 8 And you shall speak to the people of Israel, saying, ‘If a man dies and has no son, then you shall transfer his inheritance to his daughter. 9 And if he has no daughter, then you shall give his inheritance to his brothers. 10 And if he has no brothers, then you shall give his inheritance to his father’s brothers. 11 And if his father has no brothers, then you shall give his inheritance to the nearest kinsman of his clan, and he shall possess it. And it shall be for the people of Israel a statute and rule, as the LORD commanded Moses.’”

JOSHUA TO SUCCEED MOSES

[12] The LORD said to Moses, “Go up into this mountain of Abarim and see the land that I have given to the people of Israel. 13 When you have seen it, you also shall be gathered to your people, as your brother Aaron was, 14 because you rebelled against my word in the wilderness of Zin when the congregation quarreled, failing to uphold me as holy at the waters before their eyes.” (These are the waters of Meribah of Kadesh in the wilderness of Zin.) 15 Moses spoke to the LORD, saying, 16 “Let the LORD, the God of the spirits of all flesh, appoint a man over the congregation 17 who shall go out before them and come in before them, who shall lead them out and bring them in, that the congregation of the LORD may not be as sheep that have no shepherd.” [18] So the LORD said to Moses, “Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him. 19 Make him stand before Eleazar the priest and all the congregation, and you shall commission him in their sight. [20] You shall invest him with some of your authority, that all the congregation of the people of Israel may obey. 21 And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD. At his word they shall go out, and at his word they shall come in, both he and all the people of Israel with him, the whole congregation.” 22 And Moses did as the LORD commanded him. He took Joshua and made him stand before Eleazar the priest and the whole congregation, 23 and he laid his hands on him and commissioned him as the LORD directed through Moses.

DAILY OFFERINGS

28  The LORD spoke to Moses, saying, 2 “Command the people of Israel and say to them, ‘My offering, my food for my food offerings, my pleasing aroma, you shall be careful to offer to me at its appointed time.’ 3 And you shall say to them, This is the food offering that you shall offer to the LORD: two male lambs a year old without blemish, day by day, as a regular offering. 4 The one lamb you shall offer in the morning, and the other lamb you shall offer at twilight; 5 also a tenth of an ephah [1] of fine flour for a grain offering, mixed with a quarter of a hin [2] of beaten oil. 6 It is a regular burnt offering, which was ordained at Mount Sinai for a pleasing aroma, a food offering to the LORD. 7 Its drink offering shall be a quarter of a hin for each lamb. In the Holy Place you shall pour out a drink offering of strong drink to the LORD. 8 The other lamb you shall offer at twilight. Like the grain offering of the morning, and like its drink offering, you shall offer it as a food offering, with a pleasing aroma to the LORD.

SABBATH OFFERINGS

9 “On the Sabbath day, two male lambs a year old without blemish, and two tenths of an ephah of fine flour for a grain offering, mixed with oil, and its drink offering: 10 this is the burnt offering of every Sabbath, besides the regular burnt offering and its drink offering.

MONTHLY OFFERINGS

11 “At the beginnings of your months, you shall offer a burnt offering to the LORD: two bulls from the herd, one ram, seven male lambs a year old without blemish; 12 also three tenths of an ephah of fine flour for a grain offering, mixed with oil, for each bull, and two tenths of fine flour for a grain offering, mixed with oil, for the one ram; 13 and a tenth of fine flour mixed with oil as a grain offering for every lamb; for a burnt offering with a pleasing aroma, a food offering to the LORD. 14 Their drink offerings shall be half a hin of wine for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb. This is the burnt offering of each month throughout the months of the year. 15 Also one male goat for a sin offering to the LORD; it shall be offered besides the regular burnt offering and its drink offering.

PASSOVER OFFERINGS

16 “On the fourteenth day of the first month is the LORD’s Passover, 17 and on the fifteenth day of this month is a feast. Seven days shall unleavened bread be eaten. 18 On the first day there shall be a holy convocation. You shall not do any ordinary work, 19 but offer a food offering, a burnt offering to the LORD: two bulls from the herd, one ram, and seven male lambs a year old; see that they are without blemish; 20 also their grain offering of fine flour mixed with oil; three tenths of an ephah shall you offer for a bull, and two tenths for a ram; 21 a tenth shall you offer for each of the seven lambs; 22 also one male goat for a sin offering, to make atonement for you. 23 You shall offer these besides the burnt offering of the morning, which is for a regular burnt offering. 24 In the same way you shall offer daily, for seven days, the food of a food offering, with a pleasing aroma to the LORD. It shall be offered besides the regular burnt offering and its drink offering. 25 And on the seventh day you shall have a holy convocation. You shall not do any ordinary work.

OFFERINGS FOR THE FEAST OF WEEKS

26 “On the day of the firstfruits, when you offer a grain offering of new grain to the LORD at your Feast of Weeks, you shall have a holy convocation. You shall not do any ordinary work, 27 but offer a burnt offering, with a pleasing aroma to the LORD: two bulls from the herd, one ram, seven male lambs a year old; 28 also their grain offering of fine flour mixed with oil, three tenths of an ephah for each bull, two tenths for one ram, 29 a tenth for each of the seven lambs; 30 with one male goat, to make atonement for you. 31 Besides the regular burnt offering and its grain offering, you shall offer them and their drink offering. See that they are without blemish.

OFFERINGS FOR THE FEAST OF TRUMPETS

29  “On the first day of the seventh month you shall have a holy convocation. You shall not do any ordinary work. It is a day for you to blow the trumpets, 2 and you shall offer a burnt offering, for a pleasing aroma to the LORD: one bull from the herd, one ram, seven male lambs a year old without blemish; 3 also their grain offering of fine flour mixed with oil, three tenths of an ephah [1] for the bull, two tenths for the ram, 4 and one tenth for each of the seven lambs; 5 with one male goat for a sin offering, to make atonement for you; 6 besides the burnt offering of the new moon, and its grain offering, and the regular burnt offering and its grain offering, and their drink offering, according to the rule for them, for a pleasing aroma, a food offering to the LORD.

OFFERINGS FOR THE DAY OF ATONEMENT

7 “On the tenth day of this seventh month you shall have a holy convocation and afflict yourselves. [2] You shall do no work, 8 but you shall offer a burnt offering to the LORD, a pleasing aroma: one bull from the herd, one ram, seven male lambs a year old: see that they are without blemish. 9 And their grain offering shall be of fine flour mixed with oil, three tenths of an ephah for the bull, two tenths for the one ram, 10 a tenth for each of the seven lambs: 11 also one male goat for a sin offering, besides the sin offering of atonement, and the regular burnt offering and its grain offering, and their drink offerings.

OFFERINGS FOR THE FEAST OF BOOTHS

12 “On the fifteenth day of the seventh month you shall have a holy convocation. You shall not do any ordinary work, and you shall keep a feast to the LORD seven days. 13 And you shall offer a burnt offering, a food offering, with a pleasing aroma to the LORD, thirteen bulls from the herd, two rams, fourteen male lambs a year old; they shall be without blemish; 14 and their grain offering of fine flour mixed with oil, three tenths of an ephah for each of the thirteen bulls, two tenths for each of the two rams, 15 and a tenth for each of the fourteen lambs; 16 also one male goat for a sin offering, besides the regular burnt offering, its grain offering and its drink offering.

17 “On the second day twelve bulls from the herd, two rams, fourteen male lambs a year old without blemish, 18 with the grain offering and the drink offerings for the bulls, for the rams, and for the lambs, in the prescribed quantities; 19 also one male goat for a sin offering, besides the regular burnt offering and its grain offering, and their drink offerings.

20 “On the third day eleven bulls, two rams, fourteen male lambs a year old without blemish, 21 with the grain offering and the drink offerings for the bulls, for the rams, and for the lambs, in the prescribed quantities; 22 also one male goat for a sin offering, besides the regular burnt offering and its grain offering and its drink offering.

23 “On the fourth day ten bulls, two rams, fourteen male lambs a year old without blemish, 24 with the grain offering and the drink offerings for the bulls, for the rams, and for the lambs, in the prescribed quantities; 25 also one male goat for a sin offering, besides the regular burnt offering, its grain offering and its drink offering.

26 “On the fifth day nine bulls, two rams, fourteen male lambs a year old without blemish, 27 with the grain offering and the drink offerings for the bulls, for the rams, and for the lambs, in the prescribed quantities; 28 also one male goat for a sin offering; besides the regular burnt offering and its grain offering and its drink offering.

29 “On the sixth day eight bulls, two rams, fourteen male lambs a year old without blemish, 30 with the grain offering and the drink offerings for the bulls, for the rams, and for the lambs, in the prescribed quantities; 31 also one male goat for a sin offering; besides the regular burnt offering, its grain offering, and its drink offerings.

32 “On the seventh day seven bulls, two rams, fourteen male lambs a year old without blemish, 33 with the grain offering and the drink offerings for the bulls, for the rams, and for the lambs, in the prescribed quantities; 34 also one male goat for a sin offering; besides the regular burnt offering, its grain offering, and its drink offering.

35 “On the eighth day you shall have a solemn assembly. You shall not do any ordinary work, 36 but you shall offer a burnt offering, a food offering, with a pleasing aroma to the LORD: one bull, one ram, seven male lambs a year old without blemish, 37 and the grain offering and the drink offerings for the bull, for the ram, and for the lambs, in the prescribed quantities; 38 also one male goat for a sin offering; besides the regular burnt offering and its grain offering and its drink offering.

39 “These you shall offer to the LORD at your appointed feasts, in addition to your vow offerings and your freewill offerings, for your burnt offerings, and for your grain offerings, and for your drink offerings, and for your peace offerings.”

40 [1] So Moses told the people of Israel everything just as the LORD had commanded Moses.

MEN AND VOWS

30  Moses spoke to the heads of the tribes of the people of Israel, saying, “This is what the LORD has commanded. 2 If a man vows a vow to the LORD, or swears an oath to bind himself by a pledge, he shall not break his word. He shall do according to all that proceeds out of his mouth.

WOMEN AND VOWS

3 “If a woman vows a vow to the LORD and binds herself by a pledge, while within her father’s house in her youth, 4 and her father hears of her vow and of her pledge by which she has bound herself and says nothing to her, then all her vows shall stand, and every pledge by which she has bound herself shall stand. 5 But if her father opposes her on the day that he hears of it, no vow of hers, no pledge by which she has bound herself shall stand. And the LORD will forgive her, because her father opposed her.

6 “If she marries a husband, while under her vows or any thoughtless utterance of her lips by which she has bound herself, 7 and her husband hears of it and says nothing to her on the day that he hears, then her vows shall stand, and her pledges by which she has bound herself shall stand. 8 But if, on the day that her husband comes to hear of it, he opposes her, then he makes void her vow that was on her, and the thoughtless utterance of her lips by which she bound herself. And the LORD will forgive her. 9 (But any vow of a widow or of a divorced woman, anything by which she has bound herself, shall stand against her.) 10 And if she vowed in her husband’s house or bound herself by a pledge with an oath, 11 and her husband heard of it and said nothing to her and did not oppose her, then all her vows shall stand, and every pledge by which she bound herself shall stand. 12 But if her husband makes them null and void on the day that he hears them, then whatever proceeds out of her lips concerning her vows or concerning her pledge of herself shall not stand. Her husband has made them void, and the LORD will forgive her. 13 Any vow and any binding oath to afflict herself, [1] her husband may establish, [2] or her husband may make void. 14 But if her husband says nothing to her from day to day, then he establishes all her vows or all her pledges that are upon her. He has established them, because he said nothing to her on the day that he heard of them. 15 But if he makes them null and void after he has heard of them, then he shall bear her iniquity.”

16 These are the statutes that the LORD commanded Moses about a man and his wife and about a father and his daughter while she is in her youth within her father’s house.

VENGEANCE ON MIDIAN

31  The LORD spoke to Moses, saying, 2 “Avenge the people of Israel on the Midianites. Afterward you shall be gathered to your people.” 3 So Moses spoke to the people, saying, “Arm men from among you for the war, that they may go against Midian to execute the LORD’s vengeance on Midian. 4 You shall send a thousand from each of the tribes of Israel to the war.” 5 So there were provided, out of the thousands of Israel, a thousand from each tribe, twelve thousand armed for war. [6] And Moses sent them to the war, a thousand from each tribe, together with Phinehas the son of Eleazar the priest, with the vessels of the sanctuary and the trumpets for the alarm in his hand. 7 They warred against Midian, as the LORD commanded Moses, and killed every male. [8] They killed the kings of Midian with the rest of their slain, Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. And they also killed Balaam the son of Beor with the sword. 9 And the people of Israel took captive the women of Midian and their little ones, and they took as plunder all their cattle, their flocks, and all their goods. 10 All their cities in the places where they lived, and all their encampments, they burned with fire, 11 and took all the spoil and all the plunder, both of man and of beast. 12 Then they brought the captives and the plunder and the spoil to Moses, and to Eleazar the priest, and to the congregation of the people of Israel, at the camp on the plains of Moab by the Jordan at Jericho.

[13] Moses and Eleazar the priest and all the chiefs of the congregation went to meet them outside the camp. 14 And Moses was angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had come from service in the war. 15 Moses said to them, “Have you let all the women live? [16] Behold, these, on Balaam’s advice, caused the people of Israel to act treacherously against the LORD in the incident of Peor, and so the plague came among the congregation of the LORD. 17 Now therefore, kill every male among the little ones, and kill every woman who has known man by lying with him. 18 But all the young girls who have not known man by lying with him keep alive for yourselves. 19 Encamp outside the camp seven days. Whoever of you has killed any person and whoever has touched any slain, purify yourselves and your captives on the third day and on the seventh day. 20 You shall purify every garment, every article of skin, all work of goats’ hair, and every article of wood.”

21 Then Eleazar the priest said to the men in the army who had gone to battle: “This is the statute of the law that the LORD has commanded Moses: 22 only the gold, the silver, the bronze, the iron, the tin, and the lead, 23 everything that can stand the fire, you shall pass through the fire, and it shall be clean. Nevertheless, it shall also be purified with the water for impurity. And whatever cannot stand the fire, you shall pass through the water. 24 You must wash your clothes on the seventh day, and you shall be clean. And afterward you may come into the camp.”

[25] The LORD said to Moses, 26 “Take the count of the plunder that was taken, both of man and of beast, you and Eleazar the priest and the heads of the fathers’ houses of the congregation, 27 and divide the plunder into two parts between the warriors who went out to battle and all the congregation. 28 And levy for the LORD a tribute from the men of war who went out to battle, one out of five hundred, of the people and of the oxen and of the donkeys and of the flocks. 29 Take it from their half and give it to Eleazar the priest as a contribution to the LORD. 30 And from the people of Israel’s half you shall take one drawn out of every fifty, of the people, of the oxen, of the donkeys, and of the flocks, of all the cattle, and give them to the Levites who keep guard over the tabernacle of the LORD.” 31 And Moses and Eleazar the priest did as the LORD commanded Moses.

32 Now the plunder remaining of the spoil that the army took was 675,000 sheep, 33 72,000 cattle, 34 61,000 donkeys, 35 and 32,000 persons in all, women who had not known man by lying with him. 36 And the half, the portion of those who had gone out in the army, numbered 337,500 sheep, 37 and the LORD’s tribute of sheep was 675. 38 The cattle were 36,000, of which the LORD’s tribute was 72. 39 The donkeys were 30,500, of which the LORD’s tribute was 61. 40 The persons were 16,000, of which the LORD’s tribute was 32 persons. 41 And Moses gave the tribute, which was the contribution for the LORD, to Eleazar the priest, as the LORD commanded Moses.

42 From the people of Israel’s half, which Moses separated from that of the men who had served in the army— 43 now the congregation’s half was 337,500 sheep, 44 36,000 cattle, 45 and 30,500 donkeys, 46 and 16,000 persons— 47 from the people of Israel’s half Moses took one of every 50, both of persons and of beasts, and gave them to the Levites who kept guard over the tabernacle of the LORD, as the LORD commanded Moses.

48 Then the officers who were over the thousands of the army, the commanders of thousands and the commanders of hundreds, came near to Moses 49 and said to Moses, “Your servants have counted the men of war who are under our command, and there is not a man missing from us. 50 And we have brought the LORD’s offering, what each man found, articles of gold, armlets and bracelets, signet rings, earrings, and beads, to make atonement for ourselves before the LORD.” 51 And Moses and Eleazar the priest received from them the gold, all crafted articles. 52 And all the gold of the contribution that they presented to the LORD, from the commanders of thousands and the commanders of hundreds, was 16,750 shekels. [1] 53 (The men in the army had each taken plunder for himself.) 54 And Moses and Eleazar the priest received the gold from the commanders of thousands and of hundreds, and brought it into the tent of meeting, as a memorial for the people of Israel before the LORD.

REUBEN AND GAD SETTLE IN GILEAD

32  Now the people of Reuben and the people of Gad had a very great number of livestock. And they saw the land of Jazer and the land of Gilead, and behold, the place was a place for livestock. 2 So the people of Gad and the people of Reuben came and said to Moses and to Eleazar the priest and to the chiefs of the congregation, 3 “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon, 4 the land that the LORD struck down before the congregation of Israel, is a land for livestock, and your servants have livestock.” 5 And they said, “If we have found favor in your sight, let this land be given to your servants for a possession. Do not take us across the Jordan.”

6 But Moses said to the people of Gad and to the people of Reuben, “Shall your brothers go to the war while you sit here? 7 Why will you discourage the heart of the people of Israel from going over into the land that the LORD has given them? 8 Your fathers did this, when I sent them from Kadesh-barnea to see the land. 9 For when they went up to the Valley of Eshcol and saw the land, they discouraged the heart of the people of Israel from going into the land that the LORD had given them. 10 And the LORD’s anger was kindled on that day, and he swore, saying, 11 ‘Surely none of the men who came up out of Egypt, from twenty years old and upward, shall see the land that I swore to give to Abraham, to Isaac, and to Jacob, because they have not wholly followed me, 12 none except Caleb the son of Jephunneh the Kenizzite and Joshua the son of Nun, for they have wholly followed the LORD.’ 13 And the LORD’s anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation that had done evil in the sight of the LORD was gone. 14 And behold, you have risen in your fathers’ place, a brood of sinful men, to increase still more the fierce anger of the LORD against Israel! 15 For if you turn away from following him, he will again abandon them in the wilderness, and you will destroy all this people.”

16 Then they came near to him and said, “We will build sheepfolds here for our livestock, and cities for our little ones, 17 but we will take up arms, ready to go before the people of Israel, until we have brought them to their place. And our little ones shall live in the fortified cities because of the inhabitants of the land. 18 We will not return to our homes until each of the people of Israel has gained his inheritance. 19 For we will not inherit with them on the other side of the Jordan and beyond, because our inheritance has come to us on this side of the Jordan to the east.” 20 So Moses said to them, “If you will do this, if you will take up arms to go before the LORD for the war, 21 and every armed man of you will pass over the Jordan before the LORD, until he has driven out his enemies from before him 22 and the land is subdued before the LORD; then after that you shall return and be free of obligation to the LORD and to Israel, and this land shall be your possession before the LORD. 23 But if you will not do so, behold, you have sinned against the LORD, and be sure your sin will find you out. 24 Build cities for your little ones and folds for your sheep, and do what you have promised.” 25 And the people of Gad and the people of Reuben said to Moses, “Your servants will do as my lord commands. 26 Our little ones, our wives, our livestock, and all our cattle shall remain there in the cities of Gilead, 27 but your servants will pass over, every man who is armed for war, before the LORD to battle, as my lord orders.”

28 So Moses gave command concerning them to Eleazar the priest and to Joshua the son of Nun and to the heads of the fathers’ houses of the tribes of the people of Israel. 29 And Moses said to them, “If the people of Gad and the people of Reuben, every man who is armed to battle before the LORD, will pass with you over the Jordan and the land shall be subdued before you, then you shall give them the land of Gilead for a possession. 30 However, if they will not pass over with you armed, they shall have possessions among you in the land of Canaan.” 31 And the people of Gad and the people of Reuben answered, “What the LORD has said to your servants, we will do. 32 We will pass over armed before the LORD into the land of Canaan, and the possession of our inheritance shall remain with us beyond the Jordan.”

[33] And Moses gave to them, to the people of Gad and to the people of Reuben and to the half-tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan, the land and its cities with their territories, the cities of the land throughout the country. 34 And the people of Gad built Dibon, Ataroth, Aroer, 35 Atroth-shophan, Jazer, Jogbehah, 36 Beth-nimrah and Beth-haran, fortified cities, and folds for sheep. 37 And the people of Reuben built Heshbon, Elealeh, Kiriathaim, 38 Nebo, and Baal-meon (their names were changed), and Sibmah. And they gave other names to the cities that they built. 39 And the sons of Machir the son of Manasseh went to Gilead and captured it, and dispossessed the Amorites who were in it. 40 And Moses gave Gilead to Machir the son of Manasseh, and he settled in it. 41 And Jair the son of Manasseh went and captured their villages, and called them Havvoth-jair. [1] 42 And Nobah went and captured Kenath and its villages, and called it Nobah, after his own name.

RECOUNTING ISRAEL’S JOURNEY

33  These are the stages of the people of Israel, when they went out of the land of Egypt by their companies under the leadership of Moses and Aaron. 2 Moses wrote down their starting places, stage by stage, by command of the LORD, and these are their stages according to their starting places. [3] They set out from Rameses in the first month, on the fifteenth day of the first month. On the day after the Passover, the people of Israel went out triumphantly in the sight of all the Egyptians, [4] while the Egyptians were burying all their firstborn, whom the LORD had struck down among them. On their gods also the LORD executed judgments.

[5] So the people of Israel set out from Rameses and camped at Succoth. 6 And they set out from Succoth and camped at Etham, which is on the edge of the wilderness. 7 And they set out from Etham and turned back to Pi-hahiroth, which is east of Baal-zephon, and they camped before Migdol. 8 And they set out from before Hahiroth [2] and passed through the midst of the sea into the wilderness, and they went a three days’ journey in the wilderness of Etham and camped at Marah. 9 And they set out from Marah and came to Elim; at Elim there were twelve springs of water and seventy palm trees, and they camped there. 10 And they set out from Elim and camped by the Red Sea. 11 And they set out from the Red Sea and camped in the wilderness of Sin. 12 And they set out from the wilderness of Sin and camped at Dophkah. 13 And they set out from Dophkah and camped at Alush. 14 And they set out from Alush and camped at Rephidim, where there was no water for the people to drink. 15 And they set out from Rephidim and camped in the wilderness of Sinai. 16 And they set out from the wilderness of Sinai and camped at Kibroth-hattaavah. 17 And they set out from Kibroth-hattaavah and camped at Hazeroth. 18 And they set out from Hazeroth and camped at Rithmah. 19 And they set out from Rithmah and camped at Rimmon-perez. 20 And they set out from Rimmon-perez and camped at Libnah. 21 And they set out from Libnah and camped at Rissah. 22 And they set out from Rissah and camped at Kehelathah. 23 And they set out from Kehelathah and camped at Mount Shepher. 24 And they set out from Mount Shepher and camped at Haradah. 25 And they set out from Haradah and camped at Makheloth. 26 And they set out from Makheloth and camped at Tahath. 27 And they set out from Tahath and camped at Terah. 28 And they set out from Terah and camped at Mithkah. 29 And they set out from Mithkah and camped at Hashmonah. 30 And they set out from Hashmonah and camped at Moseroth. [31] And they set out from Moseroth and camped at Bene-jaakan. 32 And they set out from Bene-jaakan and camped at Hor-haggidgad. 33 And they set out from Hor-haggidgad and camped at Jotbathah. 34 And they set out from Jotbathah and camped at Abronah. 35 And they set out from Abronah and camped at Ezion-geber. [36] And they set out from Ezion-geber and camped in the wilderness of Zin (that is, Kadesh). 37 And they set out from Kadesh and camped at Mount Hor, on the edge of the land of Edom.

38 And Aaron the priest went up Mount Hor at the command of the LORD and died there, in the fortieth year after the people of Israel had come out of the land of Egypt, on the first day of the fifth month. 39 And Aaron was 123 years old when he died on Mount Hor.

40 And the Canaanite, the king of Arad, who lived in the Negeb in the land of Canaan, heard of the coming of the people of Israel.

41 And they set out from Mount Hor and camped at Zalmonah. 42 And they set out from Zalmonah and camped at Punon. 43 And they set out from Punon and camped at Oboth. [44] And they set out from Oboth and camped at Iye-abarim, in the territory of Moab. 45 And they set out from Iyim and camped at Dibon-gad. 46 And they set out from Dibon-gad and camped at Almon-diblathaim. 47 And they set out from Almon-diblathaim and camped in the mountains of Abarim, before Nebo. 48 And they set out from the mountains of Abarim and camped in the plains of Moab by the Jordan at Jericho; 49 they camped by the Jordan from Beth-jeshimoth as far as Abel-shittim in the plains of Moab.

DRIVE OUT THE INHABITANTS

50 And the LORD spoke to Moses in the plains of Moab by the Jordan at Jericho, saying, 51 “Speak to the people of Israel and say to them, When you pass over the Jordan into the land of Canaan, [52] then you shall drive out all the inhabitants of the land from before you and destroy all their figured stones and destroy all their metal images and demolish all their high places. [53] And you shall take possession of the land and settle in it, for I have given the land to you to possess it. 54 You shall inherit the land by lot according to your clans. To a large tribe you shall give a large inheritance, and to a small tribe you shall give a small inheritance. Wherever the lot falls for anyone, that shall be his. According to the tribes of your fathers you shall inherit. 55 But if you do not drive out the inhabitants of the land from before you, then those of them whom you let remain shall be as barbs in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell. 56 And I will do to you as I thought to do to them.”

BOUNDARIES OF THE LAND

34  The LORD spoke to Moses, saying, 2 “Command the people of Israel, and say to them, When you enter the land of Canaan (this is the land that shall fall to you for an inheritance, the land of Canaan as defined by its borders), 3 your south side shall be from the wilderness of Zin alongside Edom, and your southern border shall run from the end of the Salt Sea on the east. 4 And your border shall turn south of the ascent of Akrabbim, and cross to Zin, and its limit shall be south of Kadesh-barnea. Then it shall go on to Hazar-addar, and pass along to Azmon. 5 And the border shall turn from Azmon to the Brook of Egypt, and its limit shall be at the sea.

6 “For the western border, you shall have the Great Sea and its [1] coast. This shall be your western border.

7 “This shall be your northern border: from the Great Sea you shall draw a line to Mount Hor. 8 From Mount Hor you shall draw a line to Lebo-hamath, and the limit of the border shall be at Zedad. 9 Then the border shall extend to Ziphron, and its limit shall be at Hazar-enan. This shall be your northern border.

10 “You shall draw a line for your eastern border from Hazar-enan to Shepham. 11 And the border shall go down from Shepham to Riblah on the east side of Ain. And the border shall go down and reach to the shoulder of the Sea of Chinnereth on the east. 12 And the border shall go down to the Jordan, and its limit shall be at the Salt Sea. This shall be your land as defined by its borders all around.”

13 Moses commanded the people of Israel, saying, “This is the land that you shall inherit by lot, which the LORD has commanded to give to the nine tribes and to the half-tribe. 14 For the tribe of the people of Reuben by fathers’ houses and the tribe of the people of Gad by their fathers’ houses have received their inheritance, and also the half-tribe of Manasseh. 15 The two tribes and the half-tribe have received their inheritance beyond the Jordan east of Jericho, toward the sunrise.”

LIST OF TRIBAL CHIEFS

[16] The LORD spoke to Moses, saying, 17 “These are the names of the men who shall divide the land to you for inheritance: Eleazar the priest and Joshua the son of Nun. 18 You shall take one chief from every tribe to divide the land for inheritance. 19 These are the names of the men: Of the tribe of Judah, Caleb the son of Jephunneh. 20 Of the tribe of the people of Simeon, Shemuel the son of Ammihud. 21 Of the tribe of Benjamin, Elidad the son of Chislon. 22 Of the tribe of the people of Dan a chief, Bukki the son of Jogli. 23 Of the people of Joseph: of the tribe of the people of Manasseh a chief, Hanniel the son of Ephod. 24 And of the tribe of the people of Ephraim a chief, Kemuel the son of Shiphtan. 25 Of the tribe of the people of Zebulun a chief, Elizaphan the son of Parnach. 26 Of the tribe of the people of Issachar a chief, Paltiel the son of Azzan. 27 And of the tribe of the people of Asher a chief, Ahihud the son of Shelomi. 28 Of the tribe of the people of Naphtali a chief, Pedahel the son of Ammihud. 29 These are the men whom the LORD commanded to divide the inheritance for the people of Israel in the land of Canaan.”

CITIES FOR THE LEVITES

35  The LORD spoke to Moses in the plains of Moab by the Jordan at Jericho, saying, 2 “Command the people of Israel to give to the Levites some of the inheritance of their possession as cities for them to dwell in. And you shall give to the Levites pasturelands around the cities. 3 The cities shall be theirs to dwell in, and their pasturelands shall be for their cattle and for their livestock and for all their beasts. 4 The pasturelands of the cities, which you shall give to the Levites, shall reach from the wall of the city outward a thousand cubits [2] all around. 5 And you shall measure, outside the city, on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits, the city being in the middle. This shall belong to them as pastureland for their cities.

6 “The cities that you give to the Levites shall be the six cities of refuge, where you shall permit the manslayer to flee, and in addition to them you shall give forty-two cities. 7 All the cities that you give to the Levites shall be forty-eight, with their pasturelands. 8 And as for the cities that you shall give from the possession of the people of Israel, from the larger tribes you shall take many, and from the smaller tribes you shall take few; each, in proportion to the inheritance that it inherits, shall give of its cities to the Levites.”

CITIES OF REFUGE

[9] And the LORD spoke to Moses, saying, 10 “Speak to the people of Israel and say to them, When you cross the Jordan into the land of Canaan, 11 then you shall select cities to be cities of refuge for you, that the manslayer who kills any person without intent may flee there. [12] The cities shall be for you a refuge from the avenger, that the manslayer may not die until he stands before the congregation for judgment. 13 And the cities that you give shall be your six cities of refuge. 14 You shall give three cities beyond the Jordan, and three cities in the land of Canaan, to be cities of refuge. 15 These six cities shall be for refuge for the people of Israel, and for the stranger and for the sojourner among them, that anyone who kills any person without intent may flee there.

16 “But if he struck him down with an iron object, so that he died, he is a murderer. The murderer shall be put to death. 17 And if he struck him down with a stone tool that could cause death, and he died, he is a murderer. The murderer shall be put to death. 18 Or if he struck him down with a wooden tool that could cause death, and he died, he is a murderer. The murderer shall be put to death. 19 The avenger of blood shall himself put the murderer to death; when he meets him, he shall put him to death. 20 And if he pushed him out of hatred or hurled something at him, lying in wait, so that he died, 21 or in enmity struck him down with his hand, so that he died, then he who struck the blow shall be put to death. He is a murderer. The avenger of blood shall put the murderer to death when he meets him.

22 “But if he pushed him suddenly without enmity, or hurled anything on him without lying in wait 23 or used a stone that could cause death, and without seeing him dropped it on him, so that he died, though he was not his enemy and did not seek his harm, 24 then the congregation shall judge between the manslayer and the avenger of blood, in accordance with these rules. [25] And the congregation shall rescue the manslayer from the hand of the avenger of blood, and the congregation shall restore him to his city of refuge to which he had fled, and he shall live in it until the death of the high priest who was anointed with the holy oil. 26 But if the manslayer shall at any time go beyond the boundaries of his city of refuge to which he fled, 27 and the avenger of blood finds him outside the boundaries of his city of refuge, and the avenger of blood kills the manslayer, he shall not be guilty of blood. 28 For he must remain in his city of refuge until the death of the high priest, but after the death of the high priest the manslayer may return to the land of his possession. 29 And these things shall be for a statute and rule for you throughout your generations in all your dwelling places.

[30] “If anyone kills a person, the murderer shall be put to death on the evidence of witnesses. But no person shall be put to death on the testimony of one witness. [31] Moreover, you shall accept no ransom for the life of a murderer, who is guilty of death, but he shall be put to death. [32] And you shall accept no ransom for him who has fled to his city of refuge, that he may return to dwell in the land before the death of the high priest. [33] You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land for the blood that is shed in it, except by the blood of the one who shed it. [34] You shall not defile the land in which you live, in the midst of which I dwell, for I the LORD dwell in the midst of the people of Israel.”

MARRIAGE OF FEMALE HEIRS

36  The heads of the fathers’ houses of the clan of the people of Gilead the son of Machir, son of Manasseh, from the clans of the people of Joseph, came near and spoke before Moses and before the chiefs, the heads of the fathers’ houses of the people of Israel. 2 They said, “The LORD commanded my lord to give the land for inheritance by lot to the people of Israel, and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother to his daughters. 3 But if they are married to any of the sons of the other tribes of the people of Israel, then their inheritance will be taken from the inheritance of our fathers and added to the inheritance of the tribe into which they marry. So it will be taken away from the lot of our inheritance. [4] And when the jubilee of the people of Israel comes, then their inheritance will be added to the inheritance of the tribe into which they marry, and their inheritance will be taken from the inheritance of the tribe of our fathers.”

5 And Moses commanded the people of Israel according to the word of the LORD, saying, “The tribe of the people of Joseph is right. 6 This is what the LORD commands concerning the daughters of Zelophehad: ‘Let them marry whom they think best, only they shall marry within the clan of the tribe of their father. 7 The inheritance of the people of Israel shall not be transferred from one tribe to another, for every one of the people of Israel shall hold on to the inheritance of the tribe of his fathers. 8 And every daughter who possesses an inheritance in any tribe of the people of Israel shall be wife to one of the clan of the tribe of her father, so that every one of the people of Israel may possess the inheritance of his fathers. 9 So no inheritance shall be transferred from one tribe to another, for each of the tribes of the people of Israel shall hold on to its own inheritance.’”

10 The daughters of Zelophehad did as the LORD commanded Moses, 11 for Mahlah, Tirzah, Hoglah, Milcah, and Noah, the daughters of Zelophehad, were married to sons of their father’s brothers. 12 They were married into the clans of the people of Manasseh the son of Joseph, and their inheritance remained in the tribe of their father’s clan.

13 These are the commandments and the rules that the LORD commanded through Moses to the people of Israel in the plains of Moab by the Jordan at Jericho.

STUDY NOTES FOR NUMBERS 1

STUDY NOTE FOR NUMBERS 1:1–10:10 With the completion of the tabernacle (Ex. 35:4–40:38) and the giving of instructions for holy living (Lev. 1–27), the Lord continues to prepare His people to occupy the Promised Land. A census of fighting men is taken (ch. 1). Then, measures to ensure the order and purity of the camp are related—the organization of the camp, the commissioning of the Levites and their ministry, and various provisions for ceremonial purity and religious observance. Finally, provisions are made for direction and guidance of the community (9:15–10:10).

1:1 –46 In preparation for the conquest of the land, God commands that a census of the fighting men of Israel be taken. Another census, recorded near the end of the book, is taken some forty years later to establish military strength (26:2). In the ancient Near East, a census could be taken for military, forced labor, or taxation purposes.

1:1 The LORD spoke to Moses. Such statements occur dozens of times in Numbers. The OT views Moses as the preeminent prophet. God spoke to the prophets in visions and dreams, but with Moses He spoke face-to-face (12:8), giving him greater authority.

the tent of meeting. The tent shrine or tabernacle where God speaks to Moses (Ex. 29:42; 40:34, 35). This term occurs frequently in the Pentateuch and occasionally in later books.

in the second year. Numbers begins thirteen months after the exodus and relates events that occur during the next thirty-nine years. BACK TO NUMBERS 1:1

STUDY NOTE FOR NUMBERS 1:5–16 The heads of all the tribes, except the Levites (who are set apart for the service of the tabernacle), are listed here and also in chs. 2; 7; and 10. Although the Levites are not counted as one of the twelve tribes of Israel (v. 49), the two tribes of Ephraim and Manasseh are listed under Joseph (v. 10), preserving the number of twelve tribes. BACK TO NUMBERS 1:5

STUDY NOTE FOR NUMBERS 1:20–43 These verses list the number of fighting men in each tribe. Except for the differences in the numbers, these verses follow a strict formula. The tribes are listed in the same order as in vv. 1–15, except that the tribe of Gad is now mentioned third instead of eleventh (vv. 24, 25). BACK TO NUMBERS 1:20

STUDY NOTE FOR NUMBERS 1:45, 46 These two verses give a total for the census. Various view have been suggested as to how these census numbers should be interpreted. See Introduction: Special Issues. BACK TO NUMBERS 1:45, 46

STUDY NOTE FOR NUMBERS 1:47–54 The Levites are not counted with the others, since they are set apart to care for the tabernacle and are exempt from military service. Their inheritance is also set apart among the Israelites (ch. 3). BACK TO NUMBERS 1:47

STUDY NOTES FOR NUMBERS 2

STUDY NOTE FOR NUMBERS 2:1–34 Regulations for the placing of the various tribes in the camp and for their order on the march are given. The people are divided into four groups of three tribes, with each group located some distance from the tabernacle on the north, south, east, and west. The Levites camp around the tabernacle (1:53). On the march, the tribes are to follow one another in the same order in which they are mentioned. Compare this arrangement with the four-square city of Rev. 21:16, the final dwelling place of God with man. BACK TO NUMBERS 2:1

STUDY NOTE FOR NUMBERS 2:14 Reuel. Some Hebrew manuscripts have “Deuel.” The misspelling “Reuel” is due to the similarity of R and D in the Hebrew alphabet. It is traditional to note the correction rather than to alter the text. BACK TO NUMBERS 2:14

STUDY NOTES FOR NUMBERS 3

STUDY NOTE FOR NUMBERS 3:1 Aaron and Moses. Aaron, who is older than Moses, is mentioned first because his family is the subject of the chapter. BACK TO NUMBERS 3:1

STUDY NOTE FOR NUMBERS 3:3 anointed priests. The anointing of Aaron and his sons as priests of the Lord is described in Lev. 8 (cf. Ex. 29 for instructions). BACK TO NUMBERS 3:3

STUDY NOTE FOR NUMBERS 3:4 Nadab and Abihu. The serious misdeed and resulting death of Aaron’s older sons is described in Lev. 10:1–3. Similar divine judgments occur at other important points in salvation history (Josh. 7:13–26; 2 Sam. 6:7; 2 Chr. 26:16–21; Acts 5:1–11). BACK TO NUMBERS 3:4

STUDY NOTE FOR NUMBERS 3:11–13 The Levites are taken by God in place of the firstborn Israelite males (vv. 40–51; Ex. 13:15 note). The firstborn males belong to God in a special way because they were delivered from death at the Passover. BACK TO NUMBERS 3:11

STUDY NOTE FOR NUMBERS 3:14–37 The Levite clans are identified and their various duties prescribed: the Gershonites are to care for the large structures of the tabernacle (vv. 21–26), the Kohathites for its interior furnishings (vv. 27–32), and the Merarites for the smaller parts of the structure (vv. 33–37). BACK TO NUMBERS 3:14

STUDY NOTE FOR NUMBERS 3:38 Moses, Aaron, and Aaron’s sons are to camp in front of the tent of meeting and to have exclusive approach to the sanctuary. BACK TO NUMBERS 3:38

STUDY NOTE FOR NUMBERS 3:39–49 Firstborn Israelite males are to be redeemed by devoting the Levites to God’s service. Money is given to redeem the excess number of firstborn males (vv. 46–49). BACK TO NUMBERS 3:39

STUDY NOTES FOR NUMBERS 4

STUDY NOTE FOR NUMBERS 4:1–33 The work of the Levitical families—the Kohathites (vv. 1–15), the Gershonites (vv. 21–28), and the Merarites (vv. 29–33)—is further explained. In vv. 16–20 Aaron’s son Eleazar is assigned supervision of the entire tabernacle. But all Kohathites, except the descendants of Aaron, are forbidden direct access to the holy things. BACK TO NUMBERS 4:1

STUDY NOTES FOR NUMBERS 5

STUDY NOTE FOR NUMBERS 5:1–4 Persons ceremonially unclean are sent outside the camp. This action is taken because uncleanness is incompatible with the holiness of God. See note on Lev. 13:1–14:57. BACK TO NUMBERS 5:1

STUDY NOTE FOR NUMBERS 5:5–10 When someone wrongs another, restitution must be made, plus an additional fifth (Lev. 5:14–6:7). If the wronged person is not available and has no relative to whom restitution can be made, it is to be given to the priest, as representing the Lord. BACK TO NUMBERS 5:5

STUDY NOTE FOR NUMBERS 5:11–31 A procedure is described by which the priest can determine whether a woman accused of unfaithfulness by her husband is guilty or innocent. If she is guilty, God will make her sick and unable to bear children (v. 27); if innocent, she is able to bear children (v. 28). This is an example of the ancient legal practice of trial by ordeal. BACK TO NUMBERS 5:11

STUDY NOTES FOR NUMBERS 6

STUDY NOTE FOR NUMBERS 6:1–21 The Nazirite vow was a special type of voluntary devotion to God in ancient Israel. People could take a special vow of separation for a limited period of time, during which they were not to eat or drink anything that came from the grapevine and were not to cut their hair or beard. The grapevine was a source of physical pleasure, and abstention from it represented a life given over to God. Allowing the hair to grow signified abstention from human adornment.

During the period for which the vow was taken, the Nazirite was to be careful to avoid becoming ceremonially unclean for any reason (v. 7). If someone should die suddenly in the presence of one who had taken a Nazirite vow, it would be necessary to make certain prescribed offerings (vv. 9–12), shave one’s head, and start the period of separation all over again (v. 12). A special ceremony ending the period of Nazirite separation is described (vv. 13–21). BACK TO NUMBERS 6:1

STUDY NOTE FOR NUMBERS 6:24–26 This threefold, divinely inspired blessing was pronounced by the priest with uplifted hands (Lev. 9:22). It moves from a general blessing (v. 24), to an invocation of God’s favor and presence (v. 25), and finally to a climactic mention of the peace that comes only with God’s gracious presence (v. 26). The pronouncement of this blessing placed God’s covenant name “LORD” (Yahweh) on the people (v. 27). This Aaronic benediction has been discovered on two small silver scrolls found at Ketef Hinnom that date to the seventh and sixth centuries B.C. BACK TO NUMBERS 6:24

STUDY NOTE FOR NUMBERS 6:25 make his face to shine upon you. A vivid figure for God’s looking favorably upon His worshipers. The closer one’s access to the face of God, the greater the blessing. BACK TO NUMBERS 6:25

STUDY NOTES FOR NUMBERS 7

STUDY NOTE FOR NUMBERS 7:1–88 Offerings made at the dedication of the tabernacle are listed. Each of the twelve tribal leaders has a day in which he brings a number of expensive gifts and specified offerings. These gifts and offerings are mentioned in precise detail in each case, even though all the lists are identical—a vivid reminder that God is interested in every part of the spiritual service rendered by His people.

7:1–9 The carts and the oxen are presented. The tribal leaders join together to provide carts, as well as oxen to pull them, for the use of two of the Levitical clans in carrying the parts of the tabernacle that have been assigned to their care (3:21–26, 33–37; 4:21–33). No cart is given to the Kohathites; they are expected to carry the holy things on their shoulders (v. 9). BACK TO NUMBERS 7:1

STUDY NOTE FOR NUMBERS 7:89 the mercy seat. This designation of the ornate cover of the ark represents one Hebrew word (lit. “atonement covering” or “place of atonement”). The mercy seat is mentioned twenty-five times in the Pentateuch but only once in later books (1 Chr. 28:11). See notes on Ex. 25:17 and Lev. 16:2. BACK TO NUMBERS 7:89

STUDY NOTES FOR NUMBERS 8

STUDY NOTE FOR NUMBERS 8:5–22 This ceremony, which sets apart the Levites for service to the Lord, differs significantly from the consecration ceremony of the priests (Ex. 29:1–37; Lev. 8). Key terms in the ordination of Aaron and his sons as priests are “hallow” and “consecrate” (Ex. 29:1, 9 and notes); the Levites are “cleansed” (vv. 6, 15, 21). The priests receive new garments (Ex. 29:5–9); the Levites shave the hair on their bodies and wash their clothes. The rituals reflect the different degrees of holiness required in order to undertake the specific duties assigned to the priests and the Levites. BACK TO NUMBERS 8:5

STUDY NOTE FOR NUMBERS 8:18 instead of all the firstborn. See note on 3:11–13. BACK TO NUMBERS 8:18

STUDY NOTE FOR NUMBERS 8:24 twenty-five years old. In 4:3 the term of service is listed as from thirty to fifty years old. Rabbinic sources suggest that a five-year apprenticeship was served prior to full service. Alternatively, 4:3 may designate the time when complete responsibility for transporting the tabernacle is to undertaken, with lighter duties being assumed at age twenty-five. Later on, David lowers the age of Levitical service to twenty because transportation of the tabernacle was no longer necessary (1 Chr. 23:24–26). BACK TO NUMBERS 8:24

STUDY NOTES FOR NUMBERS 9

STUDY NOTE FOR NUMBERS 9:6–13 A special problem is identified, and God’s answer is given: a person who is unclean or on a journey at the regular time may celebrate Passover exactly one month later. No others may postpone its observance. BACK TO NUMBERS 9:6

STUDY NOTE FOR NUMBERS 9:14 As a covenant rite, the Passover is to be celebrated only by members of the covenant community. Male strangers who want to participate must accept the terms of the covenant by being circumcised (Ex. 12:48). BACK TO NUMBERS 9:14

STUDY NOTE FOR NUMBERS 9:15–10:6 Two kinds of guidance are arranged for the march: supernatural guidance by the cloud (9:15–23) and orders from Moses given by trumpet (10:1–6). BACK TO NUMBERS 9:15

STUDY NOTES FOR NUMBERS 10

STUDY NOTE FOR NUMBERS 10:11–22:1 This section begins with the Lord’s guidance of the people immediately to the area of Kadesh in the wilderness of Paran (10:12; 12:16; 13:3, 26), the camp from which they will begin the settlement of Canaan. Instead of the promised victory, the spies’ gloomy report creates a rebellion that affects the entire nation except for Moses, Aaron, Joshua, and Caleb. The Lord pronounces judgment on the entire first generation of people who were counted in the census and tells them to leave Kadesh and turn back toward Sinai.

In view of this judgment, the regulations and results of the meager history in chs. 15–19 are striking for two reasons: (1) after the judgment, the Lord immediately tells Israel how to serve Him in the Land of Promise (ch. 15), a clear indication that they will eventually go there as promised; and (2) for the whole period of the wilderness judgment we are given only two events (which are actually one connected incident): Korah’s rebellion and the budding of Aaron’s rod.

The events in chs. 20 and 21 are clearly transitional, beginning with the return to Kadesh, a hint that the conquest is on again. The victory over the king of Arad also signals the change, as the place of victory is named “Hormah,” “destruction” (21:3), in contrast to the tragic defeat in ch. 14.

10:11 year ... month ... day. Almost fourteen months after the exodus from Egypt and about eleven months after the arrival at Sinai (Ex. 19:1 note). BACK TO NUMBERS 10:11

STUDY NOTE FOR NUMBERS 10:14–28 The order of the march follows the prescription of ch. 2, though more detail about the Levites is given here (vv. 17, 21). BACK TO NUMBERS 10:14

STUDY NOTE FOR NUMBERS 10:29 Hobab. Yet another element of guidance is found. Moses asks his Midianite brother-in-law, a man familiar with the wilderness, for assistance (Ex. 2:16–3:1; Judg. 1:16). BACK TO NUMBERS 10:29

STUDY NOTE FOR NUMBERS 10:35–36 Moses is intensely conscious of God’s mighty presence with His people. These prayers honor the Lord as the divine warrior who goes before the host of the people (v. 35) and as the source of divine protection for the camp (v. 36). BACK TO NUMBERS 10:35

STUDY NOTES FOR NUMBERS 11

STUDY NOTE FOR NUMBERS 11:4 the rabble. These are the non-Israelites who came out from Egypt with the Israelites (Ex. 12:38 note). BACK TO NUMBERS 11:4

STUDY NOTE FOR NUMBERS 11:7 manna. See note on Ex. 16:14. BACK TO NUMBERS 11:7

STUDY NOTE FOR NUMBERS 11:25 prophesied. An instance of divinely inspired ecstatic utterance by the elders (cf. 1 Sam. 10:10; 19:24). This apparently temporary phenomenon serves to authenticate the leadership of the elders. BACK TO NUMBERS 11:25

STUDY NOTE FOR NUMBERS 11:31 about two cubits above the ground. The quail are not piled to this depth but are flying blindly at a level of about three feet, where they are easily seized or struck down. See note on Ex. 16:13. BACK TO NUMBERS 11:31

STUDY NOTES FOR NUMBERS 12

STUDY NOTE FOR NUMBERS 12:1 Cushite. Cush is the region south of Egypt. Although it is possible that Moses’s wife Zipporah (Ex. 2:16–21) is in view here, the directness of the explanation that Moses “had married a Cushite woman” suggests Zipporah died before this episode and that Moses has married again. BACK TO NUMBERS 12:1

STUDY NOTE FOR NUMBERS 12:2 spoken only through Moses. The real reason for the criticism comes to view—jealousy of Moses. Miriam and Aaron have important places in God’s plan for Israel (cf. Mic. 6:4). Miriam is a prophetess (Ex. 15:20), and Aaron, as the high priest, wears the Urim and Thummim (Ex. 28:30). However, their jealousy of Moses, if not corrected, might greatly injure the work of God. BACK TO NUMBERS 12:2

STUDY NOTE FOR NUMBERS 12:3 Many suggest that this statement about Moses was added by someone other than Moses, though the Mosaic origin of this verse is not impossible. (A unique feature of Scripture is its accurate representation of both the good and bad qualities of its characters; cf. Neh. 13:14, 22; 1 Cor. 4:16, 17.) The statement establishes that Moses has done nothing to provoke the complaint of Miriam and Aaron and explains God’s swift defense of His prophet. BACK TO NUMBERS 12:3

STUDY NOTE FOR NUMBERS 12:5 came down. This phrase is often used in Scripture to indicate a special act of God in dealing with earthly events (e.g., Is. 64:1). BACK TO NUMBERS 12:5

STUDY NOTE FOR NUMBERS 12:6–8 The Lord summons Moses and his two accusers to the tent of meeting. There He rebukes Aaron and Miriam for their arrogance in opposing Moses. In light of the clarity and directness of God’s self-revelation to Moses, they should accept their subordination to his unique status and support him. See theological note “The Prophets of God” on p. 279. BACK TO NUMBERS 12:6

STUDY NOTE FOR NUMBERS 12:7 my servant Moses. The NT contrasts the great honor of Moses referred to here with the even greater honor of Jesus Christ—Moses was a faithful servant in God’s house, but Christ is “faithful over God’s house as a son” (Heb. 3:6). BACK TO NUMBERS 12:7

STUDY NOTE FOR NUMBERS 12:8 mouth to mouth. In contrast to the way God revealed His will even to Elijah (1 Kin. 19:9–18). No other OT figure had as intimate a relation to God as Moses, and this description in turn highlights the greater privilege of the Christian—in Jesus Christ, the glory of God’s goodness and mercy that was withheld even from Moses is displayed to believers through the Spirit (Ex. 33:19, 20; John 1:14; 2 Cor. 3:18). But the believer also looks forward to a yet greater visio dei (vision of God)—seeing Christ “face to face” (1 Cor. 13:12; Rev. 22:4).

clearly, and not in riddles. With respect to the clarity of divine revelation given to him, Moses stands apart from all other OT prophets (cf. v. 6). BACK TO NUMBERS 12:8

STUDY NOTE FOR NUMBERS 12:10 leprous. The Hebrew word can refer to various skin diseases, not necessarily Hansen’s disease. It is clear to anyone who sees Miriam that God has condemned her attitude. Aaron shares the humiliation, for it is evident to all that he, too, is being chastened for joining her in claiming that they are as great as Moses. God does not make Aaron leprous, however, since his position as high priest (second in importance only to that of Moses) needs to be safeguarded (cf. Num. 16:6–17:11). Later on, Uzziah, a beloved king of Judah, is stricken with leprosy when he tries to assume the prerogatives of the high priest (2 Chr. 26:16–21). BACK TO NUMBERS 12:10

STUDY NOTE FOR NUMBERS 12:16 wilderness of Paran. The region southwest of the Promised Land in the east-central portion of the Sinai Peninsula (Gen. 21:21). BACK TO NUMBERS 12:16

STUDY NOTES FOR NUMBERS 13

STUDY NOTE FOR NUMBERS 13:1 The LORD spoke to Moses. God tells Moses to send spies, apparently in response to an earlier petition of the people. (Deut. 1:22, 23 indicates that they asked for this, and God approved.) The response of the spies shows that the people as a whole are not yet ready to enter the Promised Land. BACK TO NUMBERS 13:1

STUDY NOTE FOR NUMBERS 13:3 heads of the people of Israel. The names in vv. 4–15 are not found in the earlier lists of leaders and heads of houses (chs. 1; 2; 7; 10). The spies are a separate group of persons specially chosen for the dangerous task of reconnaissance. BACK TO NUMBERS 13:3

STUDY NOTE FOR NUMBERS 13:16 Hoshea ... Joshua. The name “Hoshea” simply means “salvation”; “Joshua” means “the Lord saves.” It is appropriate that the man succeeding Moses as leader should bear a name that points to the Lord as the one from whom the nation’s salvation must come. BACK TO NUMBERS 13:16

STUDY NOTE FOR NUMBERS 13:22 Hebron. The city of Hebron has a long history and has been rebuilt on various occasions. Hebron is well known as the gravesite of Abraham, Isaac, and Jacob (Gen. 23:19; 25:10b; 49:29–33; 50:13). Zoan, which was built seven years after Hebron, is the city of Tanis in Egypt founded in c. 1430 B.C. Another name for Hebron is Kiriath-arba, and it is associated with the Anakim or descendants of Anak, a clan of large and intimidating fighters (Josh. 14:15). In later history, David occupies Hebron and is anointed there, first as king of Judah and then as king of Israel and Judah (2 Sam. 2:1–3; 5:1–5). BACK TO NUMBERS 13:22

STUDY NOTE FOR NUMBERS 13:33 Nephilim. See note on Gen. 6:4. The Hebrew term is used in Gen. 6:4 for a group of strong and wicked men who lived in the earth before the flood. The spies’ exaggerated and cowardly report disheartens the people and brings God’s judgment on the spies themselves (14:36, 37). BACK TO NUMBERS 13:33

STUDY NOTES FOR NUMBERS 14

STUDY NOTE FOR NUMBERS 14:1–45 The exodus generation provides an example of apostasy that the psalmist (Ps. 95:7–11) and NT authors (1 Cor. 10:5; Heb. 3:12–4:13) use as a warning for later generations of God’s people. BACK TO NUMBERS 14:1

STUDY NOTE FOR NUMBERS 14:39–45 The Israelites make a futile attempt to conquer Canaan. Despite Moses’s opposition, the disappointed people try to enter the Promised Land and are driven back. BACK TO NUMBERS 14:39

STUDY NOTE FOR NUMBERS 14:45 Hormah. A place of some importance in later history (21:1–3; Josh. 15:30; 19:4; Judg. 1:17; 1 Sam. 30:26–30). BACK TO NUMBERS 14:45

STUDY NOTES FOR NUMBERS 15

STUDY NOTE FOR NUMBERS 15:1–41 The location of this chapter—between the disastrous defeat at the hands of the Amalekites and Canaanites (14:39–45) and Korah’s rebellion (ch. 16)—is significant. Through ch. 15 and its instructions for Israel’s behavior in the land (v. 2), God assures the Israelites that despite their failures and rebellions, He still plans to give Canaan to them. BACK TO NUMBERS 15:1

STUDY NOTE FOR NUMBERS 15:2 When you come into the land ... I am giving you. This expectation is a key to the chapter. BACK TO NUMBERS 15:2

STUDY NOTE FOR NUMBERS 15:22–29 Sacrifices of atonement for unintentional sins are prescribed. The whole community (vv. 24–26) or an individual alone (v. 27) might be responsible for such transgressions, e.g., of ritual commandments like those given in vv. 1–21. BACK TO NUMBERS 15:22

STUDY NOTE FOR NUMBERS 15:30 does anything with a high hand. The treatment of an individual who sins defiantly is laid down: first, the rule (vv. 30, 31), and then, the illustration of the Sabbath breaker (vv. 32–36).

cut off. See note on Lev. 7:20. BACK TO NUMBERS 15:30

STUDY NOTE FOR NUMBERS 15:37–41 Tassels with blue threads are to be affixed to garments as reminders to be holy and to keep God’s commands (v. 40). BACK TO NUMBERS 15:37

STUDY NOTES FOR NUMBERS 16

STUDY NOTE FOR NUMBERS 16:1–3 This chapter describes a complicated series of events in which two separate movements combine forces to oppose Moses and Aaron. One group, led by Dathan, Abiram, and On, from the tribe of Reuben, is jealous of the leadership that God has established and propagandizes against Moses and Aaron. The other disaffected group consists of Kohathites (Levites), the very group to which Moses and Aaron belong. The Kohathites are already privileged above others by having special duties associated with the tabernacle. BACK TO NUMBERS 16:1

STUDY NOTE FOR NUMBERS 16:4–11 Moses deals first with the Kohathites, who have access to the tabernacle. Moses’s proposal in vv. 6, 7 sets the stage for divine judgment in v. 35. BACK TO NUMBERS 16:4

STUDY NOTE FOR NUMBERS 16:12–14 Moses next deals with Reubenites Dathan and Abiram. After refusing to leave their tents, they are destroyed with their families (vv. 31–33). BACK TO NUMBERS 16:12

STUDY NOTE FOR NUMBERS 16:22 Again Moses acts as an intercessor together with Aaron for the assembly (11:2; 12:13; 14:13–19; and 16:45–48). See notes on Ex. 32–34 and 33:17. BACK TO NUMBERS 16:22

STUDY NOTE FOR NUMBERS 16:28–30 Moses depends on God for his defense (cf. 12:3), relying on divine provision of an irrefutable sign (“something new”). BACK TO NUMBERS 16:28

STUDY NOTE FOR NUMBERS 16:32 households and all the people who belonged to Korah. The children of Korah appear to have survived (26:11; cf. 1 Chr. 9:19). BACK TO NUMBERS 16:32

STUDY NOTE FOR NUMBERS 16:36–40 The metal censers are removed from the ashes and made into sheets to cover the altar as a permanent reminder that none but Aaron’s descendants are to serve as priests. BACK TO NUMBERS 16:36

STUDY NOTE FOR NUMBERS 16:45b–48 Moses and Aaron again act as intercessors for the sinful people (v. 22 note). BACK TO NUMBERS 16:45

STUDY NOTES FOR NUMBERS 17

STUDY NOTE FOR NUMBERS 17:1–11 Further evidence of Aaron’s unique priesthood is given by God. The blossoms of Aaron’s rod teach the leaders of Israel that God has chosen Aaron and his descendants as priests. Aaron’s rod is kept permanently in front of the ark as a witness (v. 10). BACK TO NUMBERS 17:1

STUDY NOTE FOR NUMBERS 17:4 before the testimony. In front of the ark in the Most Holy Place (cf. vv. 8, 10). BACK TO NUMBERS 17:4

STUDY NOTE FOR NUMBERS 17:13 Everyone who comes near ... the tabernacle. This terror of approaching God’s dwelling highlights the importance of the mediatorial ministry of the priests and Levites described in ch. 18. BACK TO NUMBERS 17:13

STUDY NOTES FOR NUMBERS 18

STUDY NOTE FOR NUMBERS 18:1–24 The duties and support of the priests and Levites are detailed. Only Aaron and his family can go near the furnishings of the sanctuary or the altar; the other Levites answer to the priests and are to do all the work at the tent of meeting (vv. 1–7). The males of Aaron’s family are to receive the parts of the most holy offerings that are kept from the fire (vv. 8–10). All members of this family who are ceremonially clean share the wave offerings (v. 11; cf. Ex. 29:24–27; Lev. 7:30–34) and the firstfruits (vv. 12, 13; cf. Ex. 23:16–19; 34:22–26; Lev. 23:20; Deut. 18:4; 26:10). Support for the Levites comes from the tithes offered by the people (Deut. 14:22–29 and notes).

18:1 bear iniquity. Aaron and his sons are responsible for offenses against the holiness of the sanctuary and for violations of the rules of the priesthood. The imperfection of their priesthood is indicated by their having to make sacrifices for their own sins as well as for the sins of others (Ex. 29:38; Heb. 9:7). This imperfection points forward to a greater, perfect priest who will not need to offer sacrifices for His own sin (Heb. 10:11–14). BACK TO NUMBERS 18:1

STUDY NOTE FOR NUMBERS 18:19 a covenant of salt forever. Based on the apparent indestructibility of salt, which does not burn, the phrase “covenant of salt forever” indicates the permanent nature of God’s promise. The priests have no inheritance in the land. Rather, through the tithes and offerings presented to the Lord by the people, the Lord Himself is to be the Levites’ portion (vv. 20, 21). BACK TO NUMBERS 18:19

STUDY NOTE FOR NUMBERS 18:25–32 From the tithes they receive from the people, the Levites, too, are to give a tenth to the priests. It must be taken from the best and holiest parts (vv. 29–32). BACK TO NUMBERS 18:25

STUDY NOTES FOR NUMBERS 19

STUDY NOTE FOR NUMBERS 19:1–22 Arrangements for cleansing those ceremonially unclean are presented. Under the direction of Eleazar the priest, a red heifer without blemish (v. 2) is taken outside the camp and killed (v. 3). The priest performs a prescribed ceremony (v. 4), and the heifer is burned (v. 5, 6; cf. Heb. 9:11–13). Then the ashes are gathered and put in a clean place outside the camp to be kept for use in the water of cleansing (vv. 9, 10). Situations of uncleanness requiring ceremonial cleansing are discussed in vv. 11–16, followed by the procedures for use of the water for impurity (vv. 17–22). BACK TO NUMBERS 19:1

STUDY NOTE FOR NUMBERS 19:9 outside the camp. Christ “suffered outside the gate in order to sanctify the people through his own blood” (Heb. 13:12). The ceremonies for cleansing and purification provide an interpretive backdrop to Christ’s ministry. BACK TO NUMBERS 19:9

STUDY NOTE FOR NUMBERS 19:20 cut off from the midst of the assembly. This exact phrase occurs nowhere else in the Bible. “Cut off from Israel” occurs twice (Ex. 12:15; Num. 19:13). Similar expressions occur in Lev. 17:10; 20:3, 5, 6; 23:29; Num. 9:13; 15:30; Ezek. 14:8. On the meaning of “cut off,” see note on Lev. 7:20. BACK TO NUMBERS 19:20

STUDY NOTES FOR NUMBERS 20

STUDY NOTE FOR NUMBERS 20:1–13 In his exasperation with Israel, Moses acts presumptuously and fails to honor the holiness of God (Ex. 17:6 notes). The seriousness of Moses’s sin is evident from the resulting judgment—he is not allowed to enter the Promised Land (v. 12).

20:1 the first month. This will be at the end of the forty years of wandering decreed in 14:32–34. (Deut. 2:14 speaks of thirty-eight years.) The period of wandering in the wilderness is nearing its end. Everyone under sixty is, in effect, from a new generation about to begin the next part of God’s plan—entrance into Canaan and conquest of the Promised Land.

Miriam died. Moses’s sister was a godly woman. When Moses was a baby, she helped preserve him from destruction (Ex. 2:4–10). After the deliverance at the Red Sea, she led the victory celebration (Ex. 15:20, 21). Yet 12:5–15 shows her serious sin and the resulting punishment. BACK TO NUMBERS 20:1

STUDY NOTE FOR NUMBERS 20:2 no water. Water is the greatest need in wilderness travel (cf. Gen. 21:14–19; Ex. 17:1–7).

20:2–5 The people complain again—an echo of previous complaints (Ex. 15:24; 16:2; 17:3; Num. 11:1; 14:2). BACK TO NUMBERS 20:2

STUDY NOTE FOR NUMBERS 20:6–11 After years of constant service and unparalleled patience, Moses falls at his strongest point (12:3): (1) he speaks in anger; (2) he usurps the place of God, saying, “Shall we bring water for you out of this rock?” and (3) he acts violently, striking the rock twice, when God has told him only to speak to it. On the symbolism of the rock, see notes on Ex. 17:6. BACK TO NUMBERS 20:6

STUDY NOTE FOR NUMBERS 20:12 God’s word of judgment is directed to both Moses and Aaron, for Aaron has accompanied Moses and is implicated in the rashness of his brother’s action. Their ministry is coming to an end. BACK TO NUMBERS 20:12

STUDY NOTE FOR NUMBERS 20:13 Meribah. See text note. A similar name, “Massah and Meriabah,” was used at the first incident of striking water from a rock (Ex. 17:7; Ps. 95:8 and text notes). BACK TO NUMBERS 20:13

STUDY NOTE FOR NUMBERS 20:14–20 The Edomites, descendants of Jacob’s brother Esau (Gen. 25:25–34; 27:1–42; 28:5–9; 32:3–33:16; 35:29; 36:1–43), show an unbrotherly attitude toward Israel. Moses makes a courteous request of the Edomites, asking permission to go peacefully through their territory and offering to pay the Edomites for anything the travelers might need on the way. Since Israel is denied permission and they do not want to fight their way through, they cannot reach the Promised Land without first making a long march through a particularly unpleasant part of the wilderness.

20:14 your brother Israel. Jacob (later called Israel, Gen. 32:28) and his brother Esau had quarreled in their youth, but they were reconciled in their later years (Gen. 33:9–16; 35:29). BACK TO NUMBERS 20:14

STUDY NOTE FOR NUMBERS 20:22–29 Eleazar succeeds his father as high priest. Aaron has the joy of seeing his work carried on by a son; God establishes a priestly dynasty through Aaron. Moses, whose ministry as mediator of the Sinai covenant is unique (12:8 note; Ex. 18:1–24:18 note), is not succeeded by his son. Leadership of the nation passes to Joshua, who belongs to the tribe of Ephraim (27:12-23). BACK TO NUMBERS 20:22

The Journey from Kadesh-Barnea

STUDY NOTE FOR NUMBERS 20:29 wept ... thirty days. See note on Deut. 34:8. BACK TO NUMBERS 20:29

STUDY NOTES FOR NUMBERS 21

STUDY NOTE FOR NUMBERS 21:1–3 The Israelites’ first victory against the Canaanites is over Arad at Hormah, where Israel had suffered stinging defeat many years before (14:45). This victory marks a shift in focus from the exodus generation condemned to die in the wilderness (14:29–35) to the generation born in the wilderness. BACK TO NUMBERS 21:1

STUDY NOTE FOR NUMBERS 21:4–9 This event typifies both the sacrifice of Christ and the faith of His people. Just as the bronze representation of the poisonous serpent is lifted up, so Christ, as one born “in the likeness of sinful flesh” (Rom. 8:3), will be lifted up (John 3:14). The afflicted Israelites have no other means of rescue than to look at the bronze snake, just as sinners have no hope for salvation except faith in the crucified Christ (John 3:15, 16). Unfortunately, this bronze serpent later becomes the object of idolatrous worship (2 Kin. 18:4). BACK TO NUMBERS 21:4

STUDY NOTE FOR NUMBERS 21:14 the Book of the Wars of the LORD . This is the only biblical reference to a book of victory songs that was apparently current in the land of Israel at the time of David or before. A similar work, the Book of Jashar, is quoted in Josh. 10:12, 13 and 2 Sam. 1:17–27.

Arnon. This perennial stream flowed into the Dead Sea from the east, through a deep ravine. It formed the border between the territory of Moab and the Amorite kingdom of Sihon (21:21–31). See Deut. 1:5 note. BACK TO NUMBERS 21:14

STUDY NOTE FOR NUMBERS 21:21–35 Moses narrates Israel’s conquest of Heshbon and Bashan. Both of these kingdoms were in eastern Palestine, across the Jordan from Canaan (the Transjordan). BACK TO NUMBERS 21:21

STUDY NOTE FOR NUMBERS 21:33 Bashan. See note on Deut. 3:1. BACK TO NUMBERS 21:33

STUDY NOTES FOR NUMBERS 22

STUDY NOTE FOR NUMBERS 22:1 After the conquest of Heshbon in the southern Transjordan (21:21–26) and Bashan in the north (21:33–35), the Israelites return south to the area across the Jordan from Jericho and north of the territory of Moab. BACK TO NUMBERS 22:1

STUDY NOTE FOR NUMBERS 22:2–24:25 Though the narrative itself has considerable literary charm (22:28 note), the Balaam incident must also be viewed within the context of God’s covenant relationship with His people. The preceding narrative in Numbers focuses on God’s punishment of the rebellious adult generation of Israelites, but Balaam unexpectedly pronounces a series of blessings that recall God’s promises to the patriarchs. Despite their sinfulness, God has not abandoned the Israelites. God is faithful to the covenant promises made to Abraham (Gen. 12:3 and note). Ironically, the Lord also uses the pagan prophet Balaam, who has been hired by the Moabite king to curse the Israelites, to bless them instead and to prophesy the coming of a royal star out of Jacob—the Messiah Himself—who will triumph over Israel’s enemies (24:17–19). BACK TO NUMBERS 22:2

STUDY NOTE FOR NUMBERS 22:4 Moab. The Moabites are descendants of Lot’s incestuous relationship with his daughter (Gen. 19:37, 38 note). The Moabites are asking the Midianites to help them resist the Israelite invaders. BACK TO NUMBERS 22:4

STUDY NOTE FOR NUMBERS 22:5 Balaam. The pagan prophet Balaam lives at Pethor, a city in northern Mesopotamia on the banks of the Euphrates River. That Balak sends emissaries such a great distance is evidence of Balaam’s considerable reputation for supernatural powers.

The nature and extent of Balaam’s knowledge of the true God is uncertain. Though a famous sorcerer and false prophet, Balaam has some regard for the true God (22:8, 18), and the Lord uses Balaam to communicate His word (23:7–10, 18–24; 24:3–9, 15–24). Fundamentally, however, Balaam seems to be a syncretistic opportunist who seeks to manipulate the spirit world for his own gain. In the course of this narrative, Balaam establishes himself as a prime example of the false prophet and teacher (31:16; 2 Pet. 2:15; Jude 11). BACK TO NUMBERS 22:5

STUDY NOTE FOR NUMBERS 22:22 because he went. In light of God’s earlier permission to travel (v. 20), the Lord’s response is perhaps surprising. The narrative as a whole indicates, however, that Balaam’s trip is perversely motivated and that he certainly hopes to curse Israel (v. 32). God uses this confrontation between Balaam and the angel of the Lord to underscore His command to say nothing except what He might direct (v. 35).

the angel of the LORD . See note on Gen. 16:7. BACK TO NUMBERS 22:22

STUDY NOTE FOR NUMBERS 22:28 the mouth of the donkey. The story of Balaam abounds in comic irony. The donkey is able to see the path better than the diviner and tell him about it (2 Pet. 2:16). BACK TO NUMBERS 22:28

STUDY NOTE FOR NUMBERS 22:29 I wish I had a sword. Balaam is calling for a sword without knowing that he is about to see one pointed at him. BACK TO NUMBERS 22:29

STUDY NOTE FOR NUMBERS 22:40 sent for Balaam ... princes. Because Balaam and the princes receive the meat, this is probably a sacrificial meal, though some suggest a reference to the pagan use of animal entrails for divination (cf. 24:1). BACK TO NUMBERS 22:40

STUDY NOTES FOR NUMBERS 23

STUDY NOTE FOR NUMBERS 23:1 seven ... seven ... seven. The number seven was of profound symbolic significance in the ancient Near East. The sum of the sacred numbers three and four, it often appears in a ritual context in the OT (Gen. 21:28; 33:3; Ex. 12:15; 29:35–37). BACK TO NUMBERS 23:1

STUDY NOTE FOR NUMBERS 23:18–24 Balaam’s second oracle reaffirms God’s determination to bless Israel by giving them victory over the Moabites. Verse 21 is surprising in view of the sins described in the book of Numbers. Despite their failings, God regards His people as righteous for the sake of His covenant promises, and He provides the means of their forgiveness (Gen. 17:2 note). BACK TO NUMBERS 23:18

STUDY NOTE FOR NUMBERS 23:27–30 Balak superstitiously decides to see whether another location or additional sacrifices can bring a more favorable result. BACK TO NUMBERS 23:27

STUDY NOTES FOR NUMBERS 24

STUDY NOTE FOR NUMBERS 24:1–9 Balaam’s third oracle pictures the blessings that God plans for Israel, ending with a curse from the Abrahamic promise against those who curse her (v. 9; Gen. 12:3). BACK TO NUMBERS 24:1

STUDY NOTE FOR NUMBERS 24:4 the vision of the Almighty. The word translated “Almighty” (also in v. 16) is the Hebrew word shaddai, a divine name associated with the patriarchal narratives (Gen. 17:1; 28:3; 35:11; 43:14; 48:3; 49:25) that also occurs frequently in Job. BACK TO NUMBERS 24:4

STUDY NOTE FOR NUMBERS 24:7 Agag. 1 Samuel 15:32, 33 recounts the death of an Amalekite king who bore this name. Here Balaam may refer to an earlier prominent king of the Amalekites who bore the same personal name. It is also possible that “Agag” was a title, just as the title “Pharaoh” was used by many Egyptian rulers. BACK TO NUMBERS 24:7

STUDY NOTE FOR NUMBERS 24:10, 11 Balak refuses to pay the hired prophet his “wages of unrighteousness”—the “honor” he is expecting (22:7; 2 Pet. 2:15). BACK TO NUMBERS 24:10, 11

STUDY NOTE FOR NUMBERS 24:15–19 In his fourth oracle, Balaam predicts the future advent of a royal conqueror who will triumph over Moab and Edom. An initial fulfillment of these predictions is found in 2 Sam. 8:2–14, which describes David’s victory over the Moabites and Edomites. But his accomplishments prefigure the greater conquests of Christ (cf., Col. 2:15; 1 Cor. 15:25, 26; Rev. 20:10, 14). BACK TO NUMBERS 24:15

STUDY NOTE FOR NUMBERS 24:20–25 In his final oracles, Balaam predicts the downfall of the other nations in the area.

24:20 Amalek. See notes on Ex. 17:8, 16. BACK TO NUMBERS 24:20

STUDY NOTE FOR NUMBERS 24:21 Kenite. A nomadic tribe of metalworkers found in the ancient Near East from the Patriarchal period onward (Gen. 15:19). Moses’s father-in-law is identified as both a Midianite and a Kenite (Ex. 2:16; Judg. 1:16). The Rechabites of Jer. 35 are thought to be descendants of the Kenites (1 Chr. 2:55; Neh. 3:14). BACK TO NUMBERS 24:21

STUDY NOTE FOR NUMBERS 24:22 Asshur. The Assyrians of northern Mesopotamia are already an important military power at this time, but their greatest conquests will be made centuries later (cf. Is. 36). BACK TO NUMBERS 24:22

STUDY NOTE FOR NUMBERS 24:24 Kittim. The Hebrew name for Cyprus came to represent the Mediterranean region to the west of Palestine. In Dan. 11:30 this word is used to predict the effects of Roman naval power. BACK TO NUMBERS 24:24

STUDY NOTES FOR NUMBERS 25

STUDY NOTE FOR NUMBERS 25:1–3 Afraid to attack the vast throng of Israelites (22:3) and having failed to thwart them by means of Balaam, the Moabites and Midianites (at Balaam’s instigation, 31:16) seek to subvert and assimilate Israel through idolatry and immorality. When the world cannot eliminate the witness of God’s people through direct conflict, it often tries to neutralize that witness by absorbing them into the world. OT Israel must survive in physical separation from her neighbors (Lev. 18:24; Deut. 7:3; Josh. 23:12, 13), trusting in God’s promises of land and the Messiah.

This incident at Beth Peor is later seen as a prime example of the temptations that the surrounding peoples provide to the covenant people (Deut. 4:3; Josh. 22:17; Ps. 106:28; Hos. 9:10).

25:1 Shittim. This Hebrew word identifies the region across the Jordan from Jericho (cf. Josh. 2:1). Here worship of the local fertility god is joined with ritual prostitution (vv. 1–3, 6). BACK TO NUMBERS 25:1

STUDY NOTE FOR NUMBERS 25:3 yoked himself to Baal of Peor. In gross defiance of the covenant between the Lord and Israel, the Israelites yoke themselves to the false god through their idolatrous worship. BACK TO NUMBERS 25:3

STUDY NOTE FOR NUMBERS 25:4 hang them. See note on Deut. 21:22. BACK TO NUMBERS 25:4

STUDY NOTE FOR NUMBERS 25:11 Jealous with my jealousy. Note the stress on Phinehas as embodying God’s own zeal for the purity of His people. Such zeal earns Phinehas divine commendation and the promise of a perpetual priesthood (v. 13). Later in Jewish history, Phinehas becomes a symbol of uncompromising loyalty to God’s law (Ps. 106:30, 31). BACK TO NUMBERS 25:11

STUDY NOTES FOR NUMBERS 26

STUDY NOTE FOR NUMBERS 26:1–36:13 The final major section of Numbers concerns preparations for entering the Promised Land, with particular attention paid to matters relevant to life in the land.

26:1–51 Like the census taken thirty-eight years earlier (ch. 1), this second census counts only males, aged twenty or older, able to serve in the army (v. 2). It records only the total number for each tribe, though in each case the names of the tribe’s subdivisions are included. Overall, there has been a decline of nearly two thousand in the total number of fighting men. The census reveals that of all the men counted previously, only Joshua and Caleb remain alive to enter the land of Canaan. BACK TO NUMBERS 26:1

STUDY NOTE FOR NUMBERS 26:5–11 The tribe of Jacob’s eldest son, Reuben, is listed first. Although it suffered losses because of the rebellion of Dathan and Abiram (vv. 8–10), it has recovered sufficiently to be almost as numerous as at the first census. Korah (of the tribe of Levi) is mentioned here because of his association with Dathan and Abiram, and it is observed that his line has not died out (v. 11). BACK TO NUMBERS 26:5

STUDY NOTE FOR NUMBERS 26:12–14 Simeon’s numbers have declined far more than those of any other tribe (from nearly 60,000 to a little over 22,000), probably indicating that the Simeonite leader killed during the Midianite seduction shortly before this census was taken (25:14) was but one of thousands of Simeonites involved in the Midianite seduction (25:1–9). See note on Gen. 49:7. BACK TO NUMBERS 26:12

STUDY NOTE FOR NUMBERS 26:19 Er and Onan. See Gen. 38:1–10 and notes. BACK TO NUMBERS 26:19

STUDY NOTE FOR NUMBERS 26:33 Zelophehad. See 27:1–11; 36:1–12. BACK TO NUMBERS 26:33

STUDY NOTE FOR NUMBERS 26:52–56 The Promised Land is to be divided in proportion to the size of each group, with locations decided by lot. BACK TO NUMBERS 26:52

STUDY NOTES FOR NUMBERS 27

STUDY NOTE FOR NUMBERS 27:1–11 Rules for inheritance of land, which notably include women, are explained after the account of Zelophehad’s daughters. These legal requirements are similar in form to those listed in Ex. 21:1–22:17. Zelophehad had died without leaving a male heir, and his daughters petition Moses and the leaders to allow the daughters to inherit their father’s portion in the land and not to let his name be cut off. The names of all five daughters are recorded in v. 1.

In ch. 36 a related question is raised by the tribal leaders: if the daughters of Zelophehad marry men of a different tribe, will their father’s inheritance be transferred to that tribe? In response to both questions, the Lord answers that the family and tribal legacies should be protected (27:7; 36:6). These protections, as well as the prohibition against permanent transfer of land from one family to another, are rooted in God’s ultimate ownership of the Promised Land (Lev. 25:23) and the fact that He has entrusted it to all His people as a good gift and permanent possession to be enjoyed (Lev. 25:34; Deut. 6:10–12; 8:10–13). The land is not simply private property to be transferred on the basis of human convention and agreement; rather, it symbolizes life with God. BACK TO NUMBERS 27:1

STUDY NOTE FOR NUMBERS 27:12–14 Moses is not permitted to enter the Promised Land but only to see it from a distance. This is punishment for his failure at Meribah (20:9–13 and notes). BACK TO NUMBERS 27:12

STUDY NOTE FOR NUMBERS 27:18 lay your hand on him. See note on Deut. 34:9. BACK TO NUMBERS 27:18

STUDY NOTE FOR NUMBERS 27:20 invest him with some of your authority. Moses’s office and ministry are unique (12:6–8; 20:22–29 note), but a portion of his honor and authority will be imparted to Joshua. BACK TO NUMBERS 27:20

STUDY NOTES FOR NUMBERS 28

STUDY NOTE FOR NUMBERS 28:1–29:40 In preparation for entry into the land, the instructions for regular sacrifice and celebration presented earlier (see cross-references) are summarized. Beginning with daily (28:1–8), Sabbath (28:9, 10), and monthly offerings (28:11–15), and then with the celebration of annual feasts (28:16–29:40), the summary shows clearly how Israelite life in the land is to revolve around the worship and service of the Lord. BACK TO NUMBERS 28:1

STUDY NOTES FOR NUMBERS 30

STUDY NOTE FOR NUMBERS 30:1–16 Ordinarily, people are obliged to fulfill any vow or obligation they make, including even a rash promise (v. 6). However, the vow of a subordinate member of a household can be cancelled by the head of the house (vv. 5, 8, 12–13, 15). Moses urges the people not to make rash vows but declares that if made, they must be fulfilled (Deut. 23:21–23; cf. Prov. 20:25). For a terrible instance of a rash vow, see Judg. 11:30–40 and notes. BACK TO NUMBERS 30:1

STUDY NOTES FOR NUMBERS 31

STUDY NOTE FOR NUMBERS 31:1–54 Vengeance against the Midianites for their efforts to seduce the Israelites into idol worship and sexual immorality (ch. 25) is undertaken. This narrative deals particularly with details concerning the plunder taken from the Midianites. Because the plunder of war must be handled in a fashion that preserves the holiness of God and of the people, the principles stated here help prepare the Israelites for the coming conquest of the land. BACK TO NUMBERS 31:1

STUDY NOTE FOR NUMBERS 31:6 Phinehas. See note on 25:11. BACK TO NUMBERS 31:6

STUDY NOTE FOR NUMBERS 31:8 Balaam. See note on 22:5. BACK TO NUMBERS 31:8

STUDY NOTE FOR NUMBERS 31:13–18 Although the Israelite soldiers initially spare the Midianite women and children, Moses’s command that all the women who are not virgins must be killed is due to their role in causing the Israelites to sin at Peor (see 25:1–18, esp. vv. 16–18). All males are killed, including children, probably to prevent any resurgence of the Midianite clans (cf. v. 7). BACK TO NUMBERS 31:13

STUDY NOTE FOR NUMBERS 31:16 on Balaam’s advice. See Deut. 23:4, 5; Josh. 13:22; 24:9, 10; Neh. 13:2; Mic. 6:5; 2 Pet. 2:15; Jude 11; Rev. 2:14. BACK TO NUMBERS 31:16

STUDY NOTE FOR NUMBERS 31:25–47 Israel divides the Midianite spoils: half to the soldiers and half to the community (vv. 25–27). As a tribute to the Lord, one out of every five hundred from the soldier’s half, and one out of every fifty from the community’s half is to be given to the Levites (vv. 28–31, 41). A detailed enumeration of the portions is given (vv. 32–47). BACK TO NUMBERS 31:25

STUDY NOTES FOR NUMBERS 32

STUDY NOTE FOR NUMBERS 32:1–42 The tribes of Reuben and Gad, possessors of much livestock, request permission to settle in the Transjordan territory (the region east of the Jordan River and the Dead Sea) already conquered (vv. 1–5; cf. 21:24–26, 31–35). Because all of Israel is to participate in the conquest and because their departure would dishearten the other tribes if it were to occur, Moses sternly warns them against the sin of the exodus generation (vv. 6–15). His admonition includes a classic recognition of God’s sovereign dominion as judge: “be sure your sin will find you out” (v. 23). BACK TO NUMBERS 32:1

STUDY NOTE FOR NUMBERS 32:33 the half-tribe of Manasseh. Apparently, many from this tribe joined Reuben and Gad in wishing to live east of the Jordan. During the time in the wilderness, Manasseh has increased from 32,200 to 52,700 (cf. 1:35 and 26:34). Reuben and Gad settle territory already conquered (vv. 33–38), but the half-tribe of Manasseh goes further north and makes new conquests (vv. 39–42). BACK TO NUMBERS 32:33

STUDY NOTES FOR NUMBERS 33

STUDY NOTE FOR NUMBERS 33:3, 4 These verses give a vivid summary of the Israelites’ departure from Egypt. BACK TO NUMBERS 33:3

33:4 all their firstborn. See Ex. 12:29–33.

On their gods ... judgments. See note on Ex. 12:12. BACK TO NUMBERS 33:4

STUDY NOTE FOR NUMBERS 33:5–48 Many of the names in this list may represent wilderness camps that have since disappeared. For other mentions of some of these locations, see the cross-references. BACK TO NUMBERS 33:5

STUDY NOTE FOR NUMBERS 33:31 Bene-jaakan. See Deut. 10:6. BACK TO NUMBERS 33:31

STUDY NOTE FOR NUMBERS 33:36 wilderness of Zin. See 13:21. BACK TO NUMBERS 33:36

STUDY NOTE FOR NUMBERS 33:44 Iye-abarim. See 27:12. BACK TO NUMBERS 33:44

STUDY NOTE FOR NUMBERS 33:52 drive out all the inhabitants. God orders the complete removal of the Canaanites and the destruction of all marks of idolatry, as was done to the Midianites (ch. 31). The command to drive out (cf. v. 55) suggests that the Israelites are to expel rather than exterminate all the inhabitants of Canaan. However, those who resist with force place their own lives in danger. BACK TO NUMBERS 33:52

STUDY NOTE FOR NUMBERS 33:53 settle in it. God sets forth rules for settlement, summarizing the directions in 26:52–56. BACK TO NUMBERS 33:53

STUDY NOTES FOR NUMBERS 34

STUDY NOTE FOR NUMBERS 34:1–15 These boundaries of Canaan do not include the territory already assigned in Transjordan, east of the Jordan River (vv. 13–15). See ch. 32. BACK TO NUMBERS 34:1

STUDY NOTE FOR NUMBERS 34:16–29 The Lord designates men to assign the portions of the land of Canaan: Eleazar the priest (Num. 20:25–26) and Joshua the commander (Num. 27:18–23) are to be in charge, together with a leader from each of the ten tribes that has not yet been given their inheritance. None of these ten names are included in earlier lists of leaders (Num. 1:5–15; 2:3–29; 7:12–78), nor is any one of them the son of a man included in those lists. BACK TO NUMBERS 34:16

STUDY NOTES FOR NUMBERS 35

STUDY NOTE FOR NUMBERS 35:1–8 Because the Levites were not given a tribal land inheritance (18:20), they are instead assigned forty-eight towns with surrounding pastureland, including six “cities of refuge.” BACK TO NUMBERS 35:1

STUDY NOTE FOR NUMBERS 35:9–33 Six cities of refuge are to be established for those who accidentally kill another person. See note on Deut. 4:41–43. BACK TO NUMBERS 35:9

STUDY NOTE FOR NUMBERS 35:12 the avenger. In ancient Israel, a member of the victim’s family was customarily designated to avenge the victim’s death by seeking the death penalty in the case of murder. BACK TO NUMBERS 35:12

STUDY NOTE FOR NUMBERS 35:25 until the death of the high priest. See also v. 28. The death of the high priest brings a change in the legal status of a person guilty of manslaughter. The guilty one is no longer liable to the penalty for manslaughter—confinement within a city of refuge. BACK TO NUMBERS 35:25

STUDY NOTE FOR NUMBERS 35:30 No one is to be put to death on the evidence of only one witness. BACK TO NUMBERS 35:30

STUDY NOTE FOR NUMBERS 35:31, 32 Accepting a ransom payment is forbidden in cases of murder and manslaughter. This provision emphasizes the value God places on human life. BACK TO NUMBERS 35:31, 32

STUDY NOTE FOR NUMBERS 35:33, 34 Because the shedding of human blood defiles the land, it will become ritually unclean. Since God dwells among the Israelites, they must ensure that the land remains undefiled. Pollution of the land by bloodshed can be removed only by shedding the blood of the murderer (Gen. 9:5, 6 and notes). BACK TO NUMBERS 35:33, 34

STUDY NOTES FOR NUMBERS 36

STUDY NOTE FOR NUMBERS 36:1–11 See note on 27:1–11. BACK TO NUMBERS 36:1

STUDY NOTE FOR NUMBERS 36:4 the jubilee. In the Jubilee year, all property will revert to its original (male) owner or (male) heir (Lev. 25:8–17). In the case of the daughters of Zelophehad, it has been established that women can inherit land (27:1–11). If a daughter inheriting property marries outside her tribe, it appears that the law of Jubilee will cause the land to be transferred to the tribe of the new husband. (In a society where tribal membership is reckoned according to one’s father, a property-owning woman who marries outside her tribe and bears a son creates an heir for her husband’s tribe, granting her son a claim to land that should belong to her own father’s tribe, not her husband’s.) To keep this from happening, Moses rules that a woman with property may not marry outside her tribe. In agreement with this, the daughters of Zelophehad marry relatives in Manasseh, thereby ensuring that all of their heirs will be from the tribe of Manasseh just like Zelophehad. BACK TO NUMBERS 36:4

FOOTNOTES FOR NUMBERS 3

1 Hebrew their listing was 2 Hebrew guard

1 A shekel was about 2/5 ounce or 11 grams 2 A gerah was about 1/50 ounce or 0.6 gram

FOOTNOTES FOR NUMBERS 4

3 The meaning of the Hebrew word is uncertain; compare Exodus 25:5

FOOTNOTES FOR NUMBERS 5

1 Leprosy was a term for several skin diseases; see Leviticus 13 2 Hebrew they shall confess their sin that they have committed 3 An ephah was about 3/5 bushel or 22 liters

FOOTNOTES FOR NUMBERS 6

1 Nazirite means one separated, or one consecrated 2 Or Naziriteship

1 Or face

FOOTNOTES FOR NUMBERS 7

2 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR NUMBERS 8

1 Hebrew he; also verses 25, 26 2 Hebrew He ministers

FOOTNOTES FOR NUMBERS 9

1 Septuagint, Syriac, Vulgate; Hebrew lacks by day

FOOTNOTES FOR NUMBERS 11

1 Taberah means burning

1 A cubit was about 18 inches or 45 centimeters 2 A homer was about 6 bushels or 220 liters 3 Kibroth-hattaavah means graves of craving

FOOTNOTES FOR NUMBERS 12

1 Leprosy was a term for several skin diseases; see Leviticus 13 2 Hebrew do not lay sin upon us

FOOTNOTES FOR NUMBERS 13

1 Eshcol means cluster

FOOTNOTES FOR NUMBERS 15

1 Or an offering by fire; so throughout Numbers 2 An ephah was about 3/5 bushel or 22 liters 3 A hin was about 4 quarts or 3.5 liters 4 Or by mistake; also verses 24, 27, 28, 29

1 Hebrew to spy out

FOOTNOTES FOR NUMBERS 16

2 Septuagint The LORD knows those who are his

1 Ch 17:1 in Hebrew

FOOTNOTES FOR NUMBERS 17

1 Ch 17:16 in Hebrew

FOOTNOTES FOR NUMBERS 18

1 Hebrew service of gift 2 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR NUMBERS 19

1 Hebrew living

FOOTNOTES FOR NUMBERS 20

1 Meribah means quarreling

FOOTNOTES FOR NUMBERS 21

1 That is, set apart (devote) as an offering to the Lord (for destruction); also verse 3 2 Hormah means destruction 3 Or copper 4 Beer means well

1 Or Jeshimon 2 Septuagint; Hebrew the lords of 3 Compare Samaritan and Septuagint; Hebrew and we laid waste as far as Nophah, which is as far as Medeba

FOOTNOTES FOR NUMBERS 22

1 Or the people of his kindred

1 Or reckless

FOOTNOTES FOR NUMBERS 23

1 Or dust clouds

1 Or Jeshimon

FOOTNOTES FOR NUMBERS 24

2 Or closed, or perfect; also verse 15 3 Or valleys

1 Hebrew corners [of the head]

FOOTNOTES FOR NUMBERS 25

1 Or impale

FOOTNOTES FOR NUMBERS 26

2 Take a census of the people is implied (compare verse 2)

FOOTNOTES FOR NUMBERS 28

1 An ephah was about 3/5 bushel or 22 liters 2 A hin was about 4 quarts or 3.5 liters

FOOTNOTES FOR NUMBERS 29

1 An ephah was about 3/5 bushel or 22 liters 2 Or and fast

1 Ch 30:1 in Hebrew

FOOTNOTES FOR NUMBERS 30

1 Or to fast 2 Or may allow to stand

FOOTNOTES FOR NUMBERS 31

1 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR NUMBERS 32

1 Havvoth-jair means the villages of Jair

FOOTNOTES FOR NUMBERS 33

2 Some manuscripts and versions Pi-hahiroth

FOOTNOTES FOR NUMBERS 34

1 Syriac; Hebrew lacks its

FOOTNOTES FOR NUMBERS 35

2 A cubit was about 18 inches or 45 centimeters

The FIFTH BOOK of MOSES CALLED

Deuteronomy

TITLE

The book of Deuteronomy, the fifth book of Moses, receives its title from the Septuagint, which called it Deuteronomion, meaning the “Second Law,” or the “Repetition of the Law.”

AUTHOR

By its own testimony (1:1, 5; 31:22), Deuteronomy is the work of Moses. Mosaic authorship is affirmed many times elsewhere in the Old Testament (e.g. 2 Kin. 14:6), in ancient Jewish sources (e.g., Josephus), and in the New Testament. This view was almost universally held until the rise of rationalistic criticism in modern times (See Introduction to the Pentateuch: Author and Date).

Scholars correctly point out that the last chapter could not have been written by Moses, and it is widely agreed that ch. 34 was written by another hand. It is possible that Joshua added the description of Moses’s death and Israel’s acceptance of Joshua in order to link his own book to Moses’s great production. In light of vv. 10–12, others suggest that a later scribe added this chapter in order to demonstrate the unity between the Law and the Prophets. Such obvious additions do not, however, negate the essential authorship of Moses.

More controversially, some critics have alleged that the language of 1:1, 5 indicates that the writer of the book must have been located on the west side of the Jordan River, i.e., in Canaan (the Hebrew phrase here translated “beyond the Jordan” is often translated “the other side of the Jordan” or “this side of the Jordan”). Such a description, they argue, belies the credibility of Deuteronomy as a work of Moses, since Moses never crossed the Jordan. This argument assumes that the Hebrew phrase in question must always refer to the region east of the Jordan. It is evident, however, that the precise meaning of the phrase must be determined by the context, and that it can refer either to Transjordan (the region to the east of the Jordan and the Dead Sea; see 1:1–5; 3:8; 4:41, 47, 49) or to Canaan itself (3:20, 25; 11:30; Josh. 9:1, 10) without requiring the speaker to be on the other side of the Jordan. Here it clearly means the region east of the Jordan, as the geographical descriptions indicate (1:1, 5).

DATE AND OCCASION

In the nineteenth century, biblical critics contended that Deuteronomy was written about 620 B.C. as part of the religious reform of King Josiah, in which he insisted that worship be centered in Jerusalem. These critics said that the regulation of the central sanctuary (ch. 12) was invented by a writer who supported Josiah’s reform. In more recent years, however, this view has received less favor. Some have dated Deuteronomy as early as Samuel, others as late as the exile. Many critics still date the book in the seventh century B.C., to the period of Josiah. But these scholars also question the unity of the book. If some parts seem “early” (from Moses’s time), they ascribe those parts to an old tradition that has conveniently been preserved. If other parts seem “late” (during or after the time of Josiah), they are said to be “later editions” or to result from “late editing.” However, there is no textual support for these elastic, subjective, and speculative conclusions. No concrete evidence rules out the composition of Deuteronomy at the time of Moses, making reasonable allowances for additions by someone who appended Moses’s obituary to the book, and for some later updating of Hebrew grammar and place names.

The background and setting of the book reflect conditions prior to the conquest of Canaan under Joshua. There is no mention of a king in Judah or of the city of Jerusalem, which is named over one hundred times by the prophet Jeremiah (who wrote in Josiah’s day). It is unlikely that a sixth-century author would make no allusion whatever to that capital city or its temple. The twelve tribes are represented as one nation (instead of, as in Josiah’s period, the kingdoms of Judah and Israel). The Transjordan cities of refuge are named, while those in Canaan (which are named later by Joshua) are not. The Babylonian names of months are not used, and there are no Persian loan words in the vocabulary, even though such words would be expected to appear in a work supposedly written during a period when these empires were dominant. Moses, Aaron, and Joshua are named, but no later persons or later historical incidents are mentioned. It is unlikely that a later author, even one well-versed in the lore of the past, could so completely avoid the use of later terms and the mention of persons and events of his own period.

Some scholars have noted the general conformity of Deuteronomy’s structure to the covenant or treaty form of the mid-second millennium B.C. (the approximate time of Moses). They find the following treaty elements in Deuteronomy: (a) a preamble identifying the covenant mediator (1:1–5); (b) a historical prologue reviewing previous covenant history (1:6–4:40); (c) stipulations expounding the covenant way of life (4:44–11:32; 12–26); (d) a declaration of sanctions stating the blessings for obedience and curses for disobedience of the covenant (chs. 27–30); and (e) a provision for the administration of the covenant after the death of the inaugural mediator (chs. 31–34). Though aspects of this approach have much merit, the present layout of Deuteronomy is shaped by two lengthy exhortatory speeches by Moses. While these speeches possibly mirror in part the original form of the covenant initiated at Mount Sinai, the present text of Deuteronomy incorporates that form within the overall narrative of the Pentateuch. This evidence leads to the conclusion that Moses, Israel’s lawgiver, wrote Deuteronomy (excluding the record of his death in ch. 34) before his death in 1406 B.C.

GENRE

Deuteronomy narrates the events that took place between the events recorded in Numbers Numbers and the events recorded in Joshua. Moses spoke to the Israelites while they were encamped on the plains of Moab, just before Joshua took command and led them into the land of Canaan. The content of the speeches is in keeping with their context; Moses was close to death, and these were his parting words to the people he had led for the past forty years.

LITERARY FEATURES

Much of Deuteronomy consists of two substantial speeches given by Moses, exhorting the Israelites to love and obey God (chs. 1–4; 5–26). With the conquest of Transjordan successfully concluded, Moses challenged the Israelites in these farewell addresses. Deuteronomy combines exhortation and instructions, and it serves as an example of how the covenant obligations should be taught.

The opening address (1:5–4:40) recounts the experiences of Israel under Moses’s leadership. Deuteronomy does not speak of how Moses confronted Pharaoh and how the miraculous signs and wonders forced Pharaoh to let the people go, but it alludes to the exodus repeatedly (five times in the first address: 1:20, 34; 4:20, 34, 37). Moses recounts God’s providential and miraculous care for the people during the journey from Egypt to Sinai. Then he details their defeat both spiritually and militarily at Kadesh-barnea. There are references here to events recorded in Numbers, but like the record in Numbers, almost nothing is said about events during the forty years of wilderness wandering. The journey around Edom toward Transjordan is mentioned, and the defeat of the kings Sihon and Og is recorded in fuller detail than in Numbers. Then comes the allocation of land in Transjordan for the tribes of Reuben, Gad, and half of Manasseh (as in Num. 32), and the narrative ends with reference to Moses’s plea for himself to enter Canaan, which God disallows (as in Num. 27:12–23). Moses concludes the first speech with exhortations to be loyal to the Lord.

The second speech begins with exhortations (5:1–11:32). The address continues to 26:19, with Moses’s expounding the statutes and judgments linked to the Sinai covenant (chs. 12–26). The speech begins with the Ten Commandments, almost exactly like the wording in Ex. 20, aside from the fourth commandment (5:12–15 note). The terror of the theophany (a visible self-revelation of God) at Mount Sinai is recalled, with a summons by Moses to obedience. At Mount Sinai, only the Ten Commandments were given directly by the voice of God; the rest of the covenant obligations were mediated through Moses (5:22 note). The famous Shema, “Hear, O Israel: The Lord our God, the Lord is one,” is given in 6:4, with the exhortation to teach, remember, and obey. Chapters 6–11 are sprinkled with examples of God’s care and judgments since leaving Egypt—all allusions to material in Exodus and Numbers. These examples serve to warn Israel to trust the Lord and not themselves. This leads to a promise of success in the coming conflict in Canaan.

The statutes and judgments in chs. 12–26 include regulations for worship, clean foods, slaves and debts, annual feasts, judges, cities of refuge, and various matters of conduct. Most of these have some parallel to material found in the previous books of the Pentateuch, which parallels are noted at the appropriate places.

The final chapters of Deuteronomy contain a mixture of shorter speeches by Moses and narrative reporting. In chs. 27–30 Moses exhorts the Israelites yet again to obey the instructions or Torah that he has given them. Moses gives instructions for a solemn ceremony to be held in the valley between Mount Ebal and Mount Gerizim, near Shechem, after Israel has secured a foothold in Canaan—a ceremony reminiscent of the covenant ceremony of Ex. 20:1–24:8, and that Joshua later carries out (Josh. 8:30–35). These instructions and exhortations are given by Moses with emphasis on Israel’s obligation before God to hear and obey the Lord’s commands.

The final sections of the book are equally important and powerful (31:1–34:2). They include the installation of Joshua as Moses’s successor; the great Song of Moses celebrating the greatness of God and His care for His covenant people, but warning the people of their proneness to disobedience (ch. 32); Moses’s song of blessing, directed to the twelve tribes after the fashion of Jacob’s blessing of his twelve sons in Gen. 49 (ch. 33); and finally, the addendum describing the death of Moses (ch. 34).

CHARACTERISTICS AND PRIMARY THEMES

As already noted, Deuteronomy records Moses’s final speeches to the Israelites. The people stand on the threshold of a new future in the land of Canaan, and Moses exhorts them to love and obey the Lord in order to experience life in all its fullness. With good reason, Moses underlines the need for exclusive loyalty to God, warning of the danger imposed by the idolatrous practices of the nations already living in Canaan. Additionally, Moses sets out afresh the obligations of the Sinai covenant, reminding the people of how obedience will bring blessing and disobedience will bring cursing. Deuteronomy concludes with the expectation that the Israelites will fail to keep their covenant obligations.

THEOLOGY OF DEUTERONOMY

By recalling what God has already done for the Israelites in delivering them from bondage in Egypt, Moses portrays God as both all-powerful and compassionate. Moreover, the Lord has been faithful to the promises made to the patriarchs, in spite of the wavering faithfulness of the Israelites. As in Exodus and Leviticus, the covenant obligations underscore God’s moral nature, emphasizing His holiness and purity.

DEUTERONOMY IN THE LARGER STORY OF THE BIBLE

As an exposition of the covenant obligations placed upon the Israelites, the book of Deuteronomy is exceptionally important. As the subsequent books of the OT reveal, the persistent inability of the Israelites to uphold their side of the covenant resulted finally in divine judgment and punishment. The OT prophets returned to the covenant stipulations in Deuteronomy as they called Israel to repentance. As Moses anticipated and God warned, the Israelites eventually experience the full force of the curses set out in Deuteronomy 27, 28. Their failure underlines the inadequacy of the Mosaic covenant and explains why a new covenant was initiated by Jesus Christ. While Christians are not directly bound by the obligations of the Mosaic covenant, the moral values underlying these obligations remain instructive and provide guidance for everyday living.

CHRIST IN DEUTERONOMY

According to Deut. 17:14–20, the Israelite king was to meditate daily on the teaching set out in Deuteronomy 5–26 and live by it. As the divinely chosen heir to the Davidic dynasty, Jesus undoubtedly knew well the contents of the book of Deuteronomy and quoted it when tempted by Satan (Matt. 4:1–11; Luke 4:1–13).

Through types and prophecy, Deuteronomy also points to Christ. He is the Passover Lamb (16:1 note) and the coming Prophet (18:15–19 note). Moses, the founder of Israel’s theocracy, mediated the old covenant, but Jesus Christ, the Son of God, mediated the new covenant (Jer. 31:31–34; Heb. 3:1–6). Whereas the old covenant was written on tablets of stone, Christ writes the new covenant through the Spirit of the living God on the tablets of human hearts (2 Cor. 3:3). The old covenant called for shedding the blood of animals; the everlasting new covenant was instituted once and for all by the blood of Christ (Jer. 32:40; Heb. 9:11–28). The old covenant calls for a heart religion, but it failed through human weakness and became obsolete after its fulfillment at Calvary (Rom. 8:3; Heb. 7:12; 8:13).

HISTORY OF INTERPRETATION

Deuteronomy is quoted in the New Testament over fifty times, a number exceeded only by Psalms and Isaiah. Since the early nineteenth century, critical scholarship has significantly influenced how the book of Deuteronomy has been approached, denying its Mosaic origin and arguing that it was the invention of a later period. Naturally, such an approach undermines the authority of Scripture and distorts the biblical picture of how Israelite religion developed from the time of Moses onwards. The evidence for the late composition of Deuteronomy is not compelling, and it relies largely on questionable presuppositions (see Date and Occasion above).

OUTLINE OF DEUTERONOMY

I. INTRODUCTION (1:1–5)

II. MOSES’S FIRST ADDRESS (1:6–4:40)

A. The Travel from Horeb to the Arnon River (1:6–2:23)

B. The Transjordan Campaign and Settlement (2:24–3:29)

C. Exhortation to Obey God’s Law (4:1–14)

D. Warning against Idolatry (4:15–40)

III. INTERLUDE: CITIES OF REFUGE IN TRANSJORDAN (4:41–43)

IV. INTRODUCTION TO MOSES’S SECOND ADDRESS (4:44–49)

V. MOSES’S SECOND ADDRESS (CHS. 5-26)

A. Preface and the Ten Commandments (4:44–5:22)

B. Mediation of the Rest of the Law by Moses (5:23–33)

C. Love and Obedience to the One True God (ch. 6)

D. Promise of Victory and Call to Separation (7:1–10:5)

E. Parenthesis: The Levites Set Apart for Service (10:6–9)

F. The Charge to Love and Obey the Great and True God (10:10–11:25)

G. First Mention of Ebal-Gerizim Liturgy (11:26–32)

H. One Place of Sacrifice, Penalty for Idolatry (chs. 12; 13)

I. Instructions for Worship: Cleanness, Judges, King, Priesthood, Prophet (chs. 14–18)

J. Instructions for Conduct: Cities of Refuge, War, Purity, Honesty (chs. 19–25)

K. Firstfruits and Tithes, Concluding Exhortations (ch. 26)

VI. FURTHER INSTRUCTIONS: THE COVENANT AND EBAL-GERIZIM LITURGY (CHS. 27–30)

A. The Cursings and Blessings at Ebal and Gerizim (chs. 27; 28)

B. The Moab Covenant (chs. 29; 30)

VII. THE CONCLUSION OF MOSES’S MINISTRY (CHS. 31–34)

A. Transfer of Leadership to Joshua (31:1–29)

B. The Song of Moses (31:30–32:52)

C. Moses’s Blessing on the Twelve Tribes (ch. 33)

D. Addendum: The Death of Moses and Eulogy for Him (ch. 34)

THE COMMAND TO LEAVE HOREB

1  These are the words that Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Dizahab. [2] It is eleven days’ journey from Horeb by the way of Mount Seir to Kadesh-barnea. [3] In the fortieth year, on the first day of the eleventh month, Moses spoke to the people of Israel according to all that the LORD had given him in commandment to them, [4] after he had defeated Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth and in Edrei. [5] Beyond the Jordan, in the land of Moab, Moses undertook to explain this law, saying, [6] “The LORD our God said to us in Horeb, ‘You have stayed long enough at this mountain. [7] Turn and take your journey, and go to the hill country of the Amorites and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negeb and by the seacoast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. [8] See, I have set the land before you. Go in and take possession of the land that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and to their offspring after them.’

LEADERS APPOINTED

9 “At that time I said to you, ‘I am not able to bear you by myself. 10 The LORD your God has multiplied you, and behold, you are today as numerous as the stars of heaven. 11 May the LORD, the God of your fathers, make you a thousand times as many as you are and bless you, as he has promised you! 12 How can I bear by myself the weight and burden of you and your strife? [13] Choose for your tribes wise, understanding, and experienced men, and I will appoint them as your heads.’ 14 And you answered me, ‘The thing that you have spoken is good for us to do.’ 15 So I took the heads of your tribes, wise and experienced men, and set them as heads over you, commanders of thousands, commanders of hundreds, commanders of fifties, commanders of tens, and officers, throughout your tribes. 16 And I charged your judges at that time, ‘Hear the cases between your brothers, and judge righteously between a man and his brother or the alien who is with him. 17 You shall not be partial in judgment. You shall hear the small and the great alike. You shall not be intimidated by anyone, for the judgment is God’s. And the case that is too hard for you, you shall bring to me, and I will hear it.’ 18 And I commanded you at that time all the things that you should do.

ISRAEL’S REFUSAL TO ENTER THE LAND

[19] “Then we set out from Horeb and went through all that great and terrifying wilderness that you saw, on the way to the hill country of the Amorites, as the LORD our God commanded us. And we came to Kadesh-barnea. 20 And I said to you, ‘You have come to the hill country of the Amorites, which the LORD our God is giving us. 21 See, the LORD your God has set the land before you. Go up, take possession, as the LORD, the God of your fathers, has told you. Do not fear or be dismayed.’ 22 Then all of you came near me and said, ‘Let us send men before us, that they may explore the land for us and bring us word again of the way by which we must go up and the cities into which we shall come.’ 23 The thing seemed good to me, and I took twelve men from you, one man from each tribe. 24 And they turned and went up into the hill country, and came to the Valley of Eshcol and spied it out. 25 And they took in their hands some of the fruit of the land and brought it down to us, and brought us word again and said, ‘It is a good land that the LORD our God is giving us.’

[26] “Yet you would not go up, but rebelled against the command of the LORD your God. 27 And you murmured in your tents and said, ‘Because the LORD hated us he has brought us out of the land of Egypt, to give us into the hand of the Amorites, to destroy us. [28] Where are we going up? Our brothers have made our hearts melt, saying, “The people are greater and taller than we. The cities are great and fortified up to heaven. And besides, we have seen the sons of the Anakim there.”’ 29 Then I said to you, ‘Do not be in dread or afraid of them. 30 The LORD your God who goes before you will himself fight for you, just as he did for you in Egypt before your eyes, 31 and in the wilderness, where you have seen how the LORD your God carried you, as a man carries his son, all the way that you went until you came to this place.’ 32 Yet in spite of this word you did not believe the LORD your God, [33] who went before you in the way to seek you out a place to pitch your tents, in fire by night and in the cloud by day, to show you by what way you should go.

THE PENALTY FOR ISRAEL’S REBELLION

34 “And the LORD heard your words and was angered, and he swore, 35 ‘Not one of these men of this evil generation shall see the good land that I swore to give to your fathers, 36 except Caleb the son of Jephunneh. He shall see it, and to him and to his children I will give the land on which he has trodden, because he has wholly followed the LORD!’ [37] Even with me the LORD was angry on your account and said, ‘You also shall not go in there. 38 Joshua the son of Nun, who stands before you, he shall enter. Encourage him, for he shall cause Israel to inherit it. 39 And as for your little ones, who you said would become a prey, and your children, who today have no knowledge of good or evil, they shall go in there. And to them I will give it, and they shall possess it. 40 But as for you, turn, and journey into the wilderness in the direction of the Red Sea.’

41 “Then you answered me, ‘We have sinned against the LORD. We ourselves will go up and fight, just as the LORD our God commanded us.’ And every one of you fastened on his weapons of war and thought it easy to go up into the hill country. 42 And the LORD said to me, ‘Say to them, Do not go up or fight, for I am not in your midst, lest you be defeated before your enemies.’ 43 So I spoke to you, and you would not listen; but you rebelled against the command of the LORD and presumptuously went up into the hill country. 44 Then the Amorites who lived in that hill country came out against you and chased you as bees do and beat you down in Seir as far as Hormah. 45 And you returned and wept before the LORD, but the LORD did not listen to your voice or give ear to you. [46] So you remained at Kadesh many days, the days that you remained there.

THE WILDERNESS YEARS

2  “Then we turned and journeyed into the wilderness in the direction of the Red Sea, as the LORD told me. And for many days we traveled around Mount Seir. 2 Then the LORD said to me, 3 ‘You have been traveling around this mountain country long enough. Turn northward [4] and command the people, “You are about to pass through the territory of your brothers, the people of Esau, who live in Seir; and they will be afraid of you. So be very careful. 5 Do not contend with them, for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau as a possession. 6 You shall purchase food from them with money, that you may eat, and you shall also buy water from them with money, that you may drink. 7 For the LORD your God has blessed you in all the work of your hands. He knows your going through this great wilderness. These forty years the LORD your God has been with you. You have lacked nothing.”’ [8] So we went on, away from our brothers, the people of Esau, who live in Seir, away from the Arabah road from Elath and Ezion-geber.

“And we turned and went in the direction of the wilderness of Moab. 9 And the LORD said to me, ‘Do not harass Moab or contend with them in battle, for I will not give you any of their land for a possession, because I have given Ar to the people of Lot for a possession.’ [10] (The Emim formerly lived there, a people great and many, and tall as the Anakim. 11 Like the Anakim they are also counted as Rephaim, but the Moabites call them Emim. [12] The Horites also lived in Seir formerly, but the people of Esau dispossessed them and destroyed them from before them and settled in their place, as Israel did to the land of their possession, which the LORD gave to them.) 13 ‘Now rise up and go over the brook Zered.’ So we went over the brook Zered. [14] And the time from our leaving Kadesh-barnea until we crossed the brook Zered was thirty-eight years, until the entire generation, that is, the men of war, had perished from the camp, as the LORD had sworn to them. 15 For indeed the hand of the LORD was against them, to destroy them from the camp, until they had perished.

16 “So as soon as all the men of war had perished and were dead from among the people, 17 the LORD said to me, 18 ‘Today you are to cross the border of Moab at Ar. [19] And when you approach the territory of the people of Ammon, do not harass them or contend with them, for I will not give you any of the land of the people of Ammon as a possession, because I have given it to the sons of Lot for a possession.’ 20 (It is also counted as a land of Rephaim. Rephaim formerly lived there—but the Ammonites call them Zamzummim— 21 a people great and many, and tall as the Anakim; but the LORD destroyed them before the Ammonites, [1] and they dispossessed them and settled in their place, 22 as he did for the people of Esau, who live in Seir, when he destroyed the Horites before them and they dispossessed them and settled in their place even to this day. [23] As for the Avvim, who lived in villages as far as Gaza, the Caphtorim, who came from Caphtor, destroyed them and settled in their place.) 24 ‘Rise up, set out on your journey and go over the Valley of the Arnon. Behold, I have given into your hand Sihon the Amorite, king of Heshbon, and his land. Begin to take possession, and contend with him in battle. [25] This day I will begin to put the dread and fear of you on the peoples who are under the whole heaven, who shall hear the report of you and shall tremble and be in anguish because of you.’

THE DEFEAT OF KING SIHON

26 “So I sent messengers from the wilderness of Kedemoth to Sihon the king of Heshbon, with words of peace, saying, [27] ‘Let me pass through your land. I will go only by the road; I will turn aside neither to the right nor to the left. 28 You shall sell me food for money, that I may eat, and give me water for money, that I may drink. Only let me pass through on foot, 29 as the sons of Esau who live in Seir and the Moabites who live in Ar did for me, until I go over the Jordan into the land that the LORD our God is giving to us.’ 30 But Sihon the king of Heshbon would not let us pass by him, for the LORD your God hardened his spirit and made his heart obstinate, that he might give him into your hand, as he is this day. 31 And the LORD said to me, ‘Behold, I have begun to give Sihon and his land over to you. Begin to take possession, that you may occupy his land.’ [32] Then Sihon came out against us, he and all his people, to battle at Jahaz. 33 And the LORD our God gave him over to us, and we defeated him and his sons and all his people. 34 And we captured all his cities at that time and devoted to destruction [2] every city, men, women, and children. We left no survivors. 35 Only the livestock we took as spoil for ourselves, with the plunder of the cities that we captured. 36 From Aroer, which is on the edge of the Valley of the Arnon, and from the city that is in the valley, as far as Gilead, there was not a city too high for us. The LORD our God gave all into our hands. 37 Only to the land of the sons of Ammon you did not draw near, that is, to all the banks of the river Jabbok and the cities of the hill country, whatever the LORD our God had forbidden us.

THE DEFEAT OF KING OG

3  “Then we turned and went up the way to Bashan. And Og the king of Bashan came out against us, he and all his people, to battle at Edrei. 2 But the LORD said to me, ‘Do not fear him, for I have given him and all his people and his land into your hand. And you shall do to him as you did to Sihon the king of the Amorites, who lived at Heshbon.’ 3 So the LORD our God gave into our hand Og also, the king of Bashan, and all his people, and we struck him down until he had no survivor left. 4 And we took all his cities at that time—there was not a city that we did not take from them—sixty cities, the whole region of Argob, the kingdom of Og in Bashan. 5 All these were cities fortified with high walls, gates, and bars, besides very many unwalled villages. 6 And we devoted them to destruction, [1] as we did to Sihon the king of Heshbon, devoting to destruction every city, men, women, and children. 7 But all the livestock and the spoil of the cities we took as our plunder. [8] So we took the land at that time out of the hand of the two kings of the Amorites who were beyond the Jordan, from the Valley of the Arnon to Mount Hermon [9] (the Sidonians call Hermon Sirion, while the Amorites call it Senir), 10 all the cities of the tableland and all Gilead and all Bashan, as far as Salecah and Edrei, cities of the kingdom of Og in Bashan. [11] (For only Og the king of Bashan was left of the remnant of the Rephaim. Behold, his bed was a bed of iron. Is it not in Rabbah of the Ammonites? Nine cubits [2] was its length, and four cubits its breadth, according to the common cubit. [3])

[12] “When we took possession of this land at that time, I gave to the Reubenites and the Gadites the territory beginning at Aroer, which is on the edge of the Valley of the Arnon, and half the hill country of Gilead with its cities. [13] The rest of Gilead, and all Bashan, the kingdom of Og, that is, all the region of Argob, I gave to the half-tribe of Manasseh. (All that portion of Bashan is called the land of Rephaim. [14] Jair the Manassite took all the region of Argob, that is, Bashan, as far as the border of the Geshurites and the Maacathites, and called the villages after his own name, Havvoth-jair, as it is to this day.) 15 To Machir I gave Gilead, 16 and to the Reubenites and the Gadites I gave the territory from Gilead as far as the Valley of the Arnon, with the middle of the valley as a border, as far over as the river Jabbok, the border of the Ammonites; 17 the Arabah also, with the Jordan as the border, from Chinnereth as far as the Sea of the Arabah, the Salt Sea, under the slopes of Pisgah on the east.

[18] “And I commanded you at that time, saying, ‘The LORD your God has given you this land to possess. All your men of valor shall cross over armed before your brothers, the people of Israel. 19 Only your wives, your little ones, and your livestock (I know that you have much livestock) shall remain in the cities that I have given you, 20 until the LORD gives rest to your brothers, as to you, and they also occupy the land that the LORD your God gives them beyond the Jordan. Then each of you may return to his possession which I have given you.’ 21 And I commanded Joshua at that time, ‘Your eyes have seen all that the LORD your God has done to these two kings. So will the LORD do to all the kingdoms into which you are crossing. [22] You shall not fear them, for it is the LORD your God who fights for you.’

MOSES FORBIDDEN TO ENTER THE LAND

[23] “And I pleaded with the LORD at that time, saying, 24 ‘O Lord GOD, you have only begun to show your servant your greatness and your mighty hand. For what god is there in heaven or on earth who can do such works and mighty acts as yours? 25 Please let me go over and see the good land beyond the Jordan, that good hill country and Lebanon.’ 26 But the LORD was angry with me because of you and would not listen to me. And the LORD said to me, ‘Enough from you; do not speak to me of this matter again. 27 Go up to the top of Pisgah and lift up your eyes westward and northward and southward and eastward, and look at it with your eyes, for you shall not go over this Jordan. 28 But charge Joshua, and encourage and strengthen him, for he shall go over at the head of this people, and he shall put them in possession of the land that you shall see.’ [29] So we remained in the valley opposite Beth-peor.

MOSES COMMANDS OBEDIENCE

4  “And now, O Israel, listen to the statutes and the rules [1] that I am teaching you, and do them, that you may live, and go in and take possession of the land that the LORD, the God of your fathers, is giving you. [2] You shall not add to the word that I command you, nor take from it, that you may keep the commandments of the LORD your God that I command you. [3] Your eyes have seen what the LORD did at Baal-peor, for the LORD your God destroyed from among you all the men who followed the Baal of Peor. 4 But you who held fast to the LORD your God are all alive today. 5 See, I have taught you statutes and rules, as the LORD my God commanded me, that you should do them in the land that you are entering to take possession of it. [6] Keep them and do them, for that will be your wisdom and your understanding in the sight of the peoples, who, when they hear all these statutes, will say, ‘Surely this great nation is a wise and understanding people.’ 7 For what great nation is there that has a god so near to it as the LORD our God is to us, whenever we call upon him? 8 And what great nation is there, that has statutes and rules so righteous as all this law that I set before you today?

[9] “Only take care, and keep your soul diligently, lest you forget the things that your eyes have seen, and lest they depart from your heart all the days of your life. Make them known to your children and your children’s children— [10] how on the day that you stood before the LORD your God at Horeb, the LORD said to me, ‘Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live on the earth, and that they may teach their children so.’ 11 And you came near and stood at the foot of the mountain, while the mountain burned with fire to the heart of heaven, wrapped in darkness, cloud, and gloom. 12 Then the LORD spoke to you out of the midst of the fire. You heard the sound of words, but saw no form; there was only a voice. [13] And he declared to you his covenant, which he commanded you to perform, that is, the Ten Commandments, [2] and he wrote them on two tablets of stone. 14 And the LORD commanded me at that time to teach you statutes and rules, that you might do them in the land that you are going over to possess.

IDOLATRY FORBIDDEN

[15] “Therefore watch yourselves very carefully. Since you saw no form on the day that the LORD spoke to you at Horeb out of the midst of the fire, 16 beware lest you act corruptly by making a carved image for yourselves, in the form of any figure, the likeness of male or female, 17 the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the air, 18 the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth. 19 And beware lest you raise your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, things that the LORD your God has allotted to all the peoples under the whole heaven. [20] But the LORD has taken you and brought you out of the iron furnace, out of Egypt, to be a people of his own inheritance, as you are this day. [21] Furthermore, the LORD was angry with me because of you, and he swore that I should not cross the Jordan, and that I should not enter the good land that the LORD your God is giving you for an inheritance. 22 For I must die in this land; I must not go over the Jordan. But you shall go over and take possession of that good land. 23 Take care, lest you forget the covenant of the LORD your God, which he made with you, and make a carved image, the form of anything that the LORD your God has forbidden you. [24] For the LORD your God is a consuming fire, a jealous God.

[25] “When you father children and children’s children, and have grown old in the land, if you act corruptly by making a carved image in the form of anything, and by doing what is evil in the sight of the LORD your God, so as to provoke him to anger, 26 I call heaven and earth to witness against you today, that you will soon utterly perish from the land that you are going over the Jordan to possess. You will not live long in it, but will be utterly destroyed. [27] And the LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD will drive you. 28 And there you will serve gods of wood and stone, the work of human hands, that neither see, nor hear, nor eat, nor smell. 29 But from there you will seek the LORD your God and you will find him, if you search after him with all your heart and with all your soul. [30] When you are in tribulation, and all these things come upon you in the latter days, you will return to the LORD your God and obey his voice. [31] For the LORD your God is a merciful God. He will not leave you or destroy you or forget the covenant with your fathers that he swore to them.

THE LORD ALONE IS GOD

[32] “For ask now of the days that are past, which were before you, since the day that God created man on the earth, and ask from one end of heaven to the other, whether such a great thing as this has ever happened or was ever heard of. 33 Did any people ever hear the voice of a god speaking out of the midst of the fire, as you have heard, and still live? [34] Or has any god ever attempted to go and take a nation for himself from the midst of another nation, by trials, by signs, by wonders, and by war, by a mighty hand and an outstretched arm, and by great deeds of terror, all of which the LORD your God did for you in Egypt before your eyes? 35 To you it was shown, that you might know that the LORD is God; there is no other besides him. 36 Out of heaven he let you hear his voice, that he might discipline you. And on earth he let you see his great fire, and you heard his words out of the midst of the fire. [37] And because he loved your fathers and chose their offspring after them [1] and brought you out of Egypt with his own presence, by his great power, 38 driving out before you nations greater and mightier than you, to bring you in, to give you their land for an inheritance, as it is this day, 39 know therefore today, and lay it to your heart, that the LORD is God in heaven above and on the earth beneath; there is no other. 40 Therefore you shall keep his statutes and his commandments, which I command you today, that it may go well with you and with your children after you, and that you may prolong your days in the land that the LORD your God is giving you for all time.”

CITIES OF REFUGE

[41] Then Moses set apart three cities in the east beyond the Jordan, 42 that the manslayer might flee there, anyone who kills his neighbor unintentionally, without being at enmity with him in time past; he may flee to one of these cities and save his life: 43 Bezer in the wilderness on the tableland for the Reubenites, Ramoth in Gilead for the Gadites, and Golan in Bashan for the Manassites.

INTRODUCTION TO THE LAW

[44] This is the law that Moses set before the people of Israel. [45] These are the testimonies, the statutes, and the rules, which Moses spoke to the people of Israel when they came out of Egypt, 46 beyond the Jordan in the valley opposite Beth-peor, in the land of Sihon the king of the Amorites, who lived at Heshbon, whom Moses and the people of Israel defeated when they came out of Egypt. 47 And they took possession of his land and the land of Og, the king of Bashan, the two kings of the Amorites, who lived to the east beyond the Jordan; 48 from Aroer, which is on the edge of the Valley of the Arnon, as far as Mount Sirion [2] (that is, Hermon), [49] together with all the Arabah on the east side of the Jordan as far as the Sea of the Arabah, under the slopes of Pisgah.

THE TEN COMMANDMENTS

5  And Moses summoned all Israel and said to them, “Hear, O Israel, the statutes and the rules that I speak in your hearing today, and you shall learn them and be careful to do them. 2 The LORD our God made a covenant with us in Horeb. [3] Not with our fathers did the LORD make this covenant, but with us, who are all of us here alive today. [4] The LORD spoke with you face to face at the mountain, out of the midst of the fire, 5 while I stood between the LORD and you at that time, to declare to you the word of the LORD. For you were afraid because of the fire, and you did not go up into the mountain. He said:

[6] “‘I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

[7] “‘You shall have no other gods before [1] me.

[8] “‘You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. 9 You shall not bow down to them or serve them; for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate me, [10] but showing steadfast love to thousands [2] of those who love me and keep my commandments.

11 “‘You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.

[12] “‘Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. 13 Six days you shall labor and do all your work, 14 but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you or your son or your daughter or your male servant or your female servant, or your ox or your donkey or any of your livestock, or the sojourner who is within your gates, that your male servant and your female servant may rest as well as you. 15 You shall remember that you were a slave [3] in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm. Therefore the LORD your God commanded you to keep the Sabbath day.

[16] “‘Honor your father and your mother, as the LORD your God commanded you, that your days may be long, and that it may go well with you in the land that the LORD your God is giving you.

17 “‘You shall not murder. [4]

18 “‘And you shall not commit adultery.

19 “‘And you shall not steal.

20 “‘And you shall not bear false witness against your neighbor.

21 “‘And you shall not covet your neighbor’s wife. And you shall not desire your neighbor’s house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor’s.’

[22] “These words the LORD spoke to all your assembly at the mountain out of the midst of the fire, the cloud, and the thick darkness, with a loud voice; and he added no more. And he wrote them on two tablets of stone and gave them to me. 23 And as soon as you heard the voice out of the midst of the darkness, while the mountain was burning with fire, you came near to me, all the heads of your tribes, and your elders. 24 And you said, ‘Behold, the LORD our God has shown us his glory and greatness, and we have heard his voice out of the midst of the fire. This day we have seen God speak with man, and man still live. 25 Now therefore why should we die? For this great fire will consume us. If we hear the voice of the LORD our God any more, we shall die. 26 For who is there of all flesh, that has heard the voice of the living God speaking out of the midst of fire as we have, and has still lived? 27 Go near and hear all that the LORD our God will say, and speak to us all that the LORD our God will speak to you, and we will hear and do it.’

28 “And the LORD heard your words, when you spoke to me. And the LORD said to me, ‘I have heard the words of this people, which they have spoken to you. They are right in all that they have spoken. 29 Oh that they had such a heart as this always, to fear me and to keep all my commandments, that it might go well with them and with their descendants [1] forever! 30 Go and say to them, “Return to your tents.” 31 But you, stand here by me, and I will tell you the whole commandment and the statutes and the rules that you shall teach them, that they may do them in the land that I am giving them to possess.’ 32 You shall be careful therefore to do as the LORD your God has commanded you. You shall not turn aside to the right hand or to the left. 33 You shall walk in all the way that the LORD your God has commanded you, that you may live, and that it may go well with you, and that you may live long in the land that you shall possess.

THE GREATEST COMMANDMENT

6  “Now this is the commandment—the statutes and the rules [2]—that the LORD your God commanded me to teach you, that you may do them in the land to which you are going over, to possess it, [2] that you may fear the LORD your God, you and your son and your son’s son, by keeping all his statutes and his commandments, which I command you, all the days of your life, and that your days may be long. 3 Hear therefore, O Israel, and be careful to do them, that it may go well with you, and that you may multiply greatly, as the LORD, the God of your fathers, has promised you, in a land flowing with milk and honey.

[4] “Hear, O Israel: The LORD our God, the LORD is one. [3] [5] You shall love the LORD your God with all your heart and with all your soul and with all your might. 6 And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. [8] You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. 9 You shall write them on the doorposts of your house and on your gates.

[10] “And when the LORD your God brings you into the land that he swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you—with great and good cities that you did not build, 11 and houses full of all good things that you did not fill, and cisterns that you did not dig, and vineyards and olive trees that you did not plant—and when you eat and are full, 12 then take care lest you forget the LORD, who brought you out of the land of Egypt, out of the house of slavery. [13] It is the LORD your God you shall fear. Him you shall serve and by his name you shall swear. 14 You shall not go after other gods, the gods of the peoples who are around you— [15] for the LORD your God in your midst is a jealous God—lest the anger of the LORD your God be kindled against you, and he destroy you from off the face of the earth.

[16] “You shall not put the LORD your God to the test, as you tested him at Massah. 17 You shall diligently keep the commandments of the LORD your God, and his testimonies and his statutes, which he has commanded you. 18 And you shall do what is right and good in the sight of the LORD, that it may go well with you, and that you may go in and take possession of the good land that the LORD swore to give to your fathers 19 by thrusting out all your enemies from before you, as the LORD has promised.

[20] “When your son asks you in time to come, ‘What is the meaning of the testimonies and the statutes and the rules that the LORD our God has commanded you?’ 21 then you shall say to your son, ‘We were Pharaoh’s slaves in Egypt. And the LORD brought us out of Egypt with a mighty hand. 22 And the LORD showed signs and wonders, great and grievous, against Egypt and against Pharaoh and all his household, before our eyes. 23 And he brought us out from there, that he might bring us in and give us the land that he swore to give to our fathers. [24] And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as we are this day. 25 And it will be righteousness for us, if we are careful to do all this commandment before the LORD our God, as he has commanded us.’

A CHOSEN PEOPLE

7  “When the LORD your God brings you into the land that you are entering to take possession of it, and clears away many nations before you, the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, seven nations more numerous and mightier than you, [2] and when the LORD your God gives them over to you, and you defeat them, then you must devote them to complete destruction. [1] You shall make no covenant with them and show no mercy to them. [3] You shall not intermarry with them, giving your daughters to their sons or taking their daughters for your sons, 4 for they would turn away your sons from following me, to serve other gods. Then the anger of the LORD would be kindled against you, and he would destroy you quickly. [5] But thus shall you deal with them: you shall break down their altars and dash in pieces their pillars and chop down their Asherim and burn their carved images with fire.

6 “For you are a people holy to the LORD your God. The LORD your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth. 7 It was not because you were more in number than any other people that the LORD set his love on you and chose you, for you were the fewest of all peoples, [8] but it is because the LORD loves you and is keeping the oath that he swore to your fathers, that the LORD has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. [9] Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations, 10 and repays to their face those who hate him, by destroying them. He will not be slack with one who hates him. He will repay him to his face. 11 You shall therefore be careful to do the commandment and the statutes and the rules that I command you today.

12 “And because you listen to these rules and keep and do them, the LORD your God will keep with you the covenant and the steadfast love that he swore to your fathers. [13] He will love you, bless you, and multiply you. He will also bless the fruit of your womb and the fruit of your ground, your grain and your wine and your oil, the increase of your herds and the young of your flock, in the land that he swore to your fathers to give you. 14 You shall be blessed above all peoples. There shall not be male or female barren among you or among your livestock. [15] And the LORD will take away from you all sickness, and none of the evil diseases of Egypt, which you knew, will he inflict on you, but he will lay them on all who hate you. 16 And you shall consume all the peoples that the LORD your God will give over to you. Your eye shall not pity them, neither shall you serve their gods, for that would be a snare to you.

17 “If you say in your heart, ‘These nations are greater than I. How can I dispossess them?’ 18 you shall not be afraid of them but you shall remember what the LORD your God did to Pharaoh and to all Egypt, 19 the great trials that your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm, by which the LORD your God brought you out. So will the LORD your God do to all the peoples of whom you are afraid. [20] Moreover, the LORD your God will send hornets among them, until those who are left and hide themselves from you are destroyed. [21] You shall not be in dread of them, for the LORD your God is in your midst, a great and awesome God. 22 The LORD your God will clear away these nations before you little by little. You may not make an end of them at once, [1] lest the wild beasts grow too numerous for you. 23 But the LORD your God will give them over to you and throw them into great confusion, until they are destroyed. 24 And he will give their kings into your hand, and you shall make their name perish from under heaven. No one shall be able to stand against you until you have destroyed them. [25] The carved images of their gods you shall burn with fire. You shall not covet the silver or the gold that is on them or take it for yourselves, lest you be ensnared by it, for it is an abomination to the LORD your God. 26 And you shall not bring an abominable thing into your house and become devoted to destruction [2] like it. You shall utterly detest and abhor it, for it is devoted to destruction.

REMEMBER THE LORD YOUR GOD

8  “The whole commandment that I command you today you shall be careful to do, that you may live and multiply, and go in and possess the land that the LORD swore to give to your fathers. 2 And you shall remember the whole way that the LORD your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not. [3] And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word [1] that comes from the mouth of the LORD. [4] Your clothing did not wear out on you and your foot did not swell these forty years. [5] Know then in your heart that, as a man disciplines his son, the LORD your God disciplines you. 6 So you shall keep the commandments of the LORD your God by walking in his ways and by fearing him. [7] For the LORD your God is bringing you into a good land, a land of brooks of water, of fountains and springs, flowing out in the valleys and hills, 8 a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive trees and honey, [9] a land in which you will eat bread without scarcity, in which you will lack nothing, a land whose stones are iron, and out of whose hills you can dig copper. 10 And you shall eat and be full, and you shall bless the LORD your God for the good land he has given you.

11 “Take care lest you forget the LORD your God by not keeping his commandments and his rules and his statutes, which I command you today, 12 lest, when you have eaten and are full and have built good houses and live in them, 13 and when your herds and flocks multiply and your silver and gold is multiplied and all that you have is multiplied, 14 then your heart be lifted up, and you forget the LORD your God, who brought you out of the land of Egypt, out of the house of slavery, 15 who led you through the great and terrifying wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water, who brought you water out of the flinty rock, 16 who fed you in the wilderness with manna that your fathers did not know, that he might humble you and test you, to do you good in the end. 17 Beware lest you say in your heart, ‘My power and the might of my hand have gotten me this wealth.’ 18 You shall remember the LORD your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day. [19] And if you forget the LORD your God and go after other gods and serve them and worship them, I solemnly warn you today that you shall surely perish. 20 Like the nations that the LORD makes to perish before you, so shall you perish, because you would not obey the voice of the LORD your God.

NOT BECAUSE OF RIGHTEOUSNESS

9  “Hear, O Israel: you are to cross over the Jordan today, to go in to dispossess nations greater and mightier than you, cities great and fortified up to heaven, [2] a people great and tall, the sons of the Anakim, whom you know, and of whom you have heard it said, ‘Who can stand before the sons of Anak?’ 3 Know therefore today that he who goes over before you as a consuming fire is the LORD your God. He will destroy them and subdue them before you. So you shall drive them out and make them perish quickly, as the LORD has promised you.

[4] “Do not say in your heart, after the LORD your God has thrust them out before you, ‘It is because of my righteousness that the LORD has brought me in to possess this land,’ whereas it is because of the wickedness of these nations that the LORD is driving them out before you. 5 Not because of your righteousness or the uprightness of your heart are you going in to possess their land, but because of the wickedness of these nations the LORD your God is driving them out from before you, and that he may confirm the word that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob.

6 “Know, therefore, that the LORD your God is not giving you this good land to possess because of your righteousness, for you are a stubborn people. 7 Remember and do not forget how you provoked the LORD your God to wrath in the wilderness. From the day you came out of the land of Egypt until you came to this place, you have been rebellious against the LORD. 8 Even at Horeb you provoked the LORD to wrath, and the LORD was so angry with you that he was ready to destroy you. [9] When I went up the mountain to receive the tablets of stone, the tablets of the covenant that the LORD made with you, I remained on the mountain forty days and forty nights. I neither ate bread nor drank water. 10 And the LORD gave me the two tablets of stone written with the finger of God, and on them were all the words that the LORD had spoken with you on the mountain out of the midst of the fire on the day of the assembly. 11 And at the end of forty days and forty nights the LORD gave me the two tablets of stone, the tablets of the covenant. 12 Then the LORD said to me, ‘Arise, go down quickly from here, for your people whom you have brought from Egypt have acted corruptly. They have turned aside quickly out of the way that I commanded them; they have made themselves a metal image.’

THE GOLDEN CALF

13 “Furthermore, the LORD said to me, ‘I have seen this people, and behold, it is a stubborn people. 14 Let me alone, that I may destroy them and blot out their name from under heaven. And I will make of you a nation mightier and greater than they.’ 15 So I turned and came down from the mountain, and the mountain was burning with fire. And the two tablets of the covenant were in my two hands. 16 And I looked, and behold, you had sinned against the LORD your God. You had made yourselves a golden [1] calf. You had turned aside quickly from the way that the LORD had commanded you. 17 So I took hold of the two tablets and threw them out of my two hands and broke them before your eyes. 18 Then I lay prostrate before the LORD as before, forty days and forty nights. I neither ate bread nor drank water, because of all the sin that you had committed, in doing what was evil in the sight of the LORD to provoke him to anger. 19 For I was afraid of the anger and hot displeasure that the LORD bore against you, so that he was ready to destroy you. But the LORD listened to me that time also. 20 And the LORD was so angry with Aaron that he was ready to destroy him. And I prayed for Aaron also at the same time. [21] Then I took the sinful thing, the calf that you had made, and burned it with fire and crushed it, grinding it very small, until it was as fine as dust. And I threw the dust of it into the brook that ran down from the mountain.

[22] “At Taberah also, and at Massah and at Kibroth-hattaavah you provoked the LORD to wrath. [23] And when the LORD sent you from Kadesh-barnea, saying, ‘Go up and take possession of the land that I have given you,’ then you rebelled against the commandment of the LORD your God and did not believe him or obey his voice. 24 You have been rebellious against the LORD from the day that I knew you.

25 “So I lay prostrate before the LORD for these forty days and forty nights, because the LORD had said he would destroy you. 26 And I prayed to the LORD, ‘O Lord GOD, do not destroy your people and your heritage, whom you have redeemed through your greatness, whom you have brought out of Egypt with a mighty hand. 27 Remember your servants, Abraham, Isaac, and Jacob. Do not regard the stubbornness of this people, or their wickedness or their sin, 28 lest the land from which you brought us say, “Because the LORD was not able to bring them into the land that he promised them, and because he hated them, he has brought them out to put them to death in the wilderness.” 29 For they are your people and your heritage, whom you brought out by your great power and by your outstretched arm.’

NEW TABLETS OF STONE

10  “At that time the LORD said to me, ‘Cut for yourself two tablets of stone like the first, and come up to me on the mountain and make an ark of wood. 2 And I will write on the tablets the words that were on the first tablets that you broke, and you shall put them in the ark.’ 3 So I made an ark of acacia wood, and cut two tablets of stone like the first, and went up the mountain with the two tablets in my hand. [4] And he wrote on the tablets, in the same writing as before, the Ten Commandments [1] that the LORD had spoken to you on the mountain out of the midst of the fire on the day of the assembly. And the LORD gave them to me. 5 Then I turned and came down from the mountain and put the tablets in the ark that I had made. And there they are, as the LORD commanded me.”

[6] (The people of Israel journeyed from Beeroth Bene-jaakan [2] to Moserah. There Aaron died, and there he was buried. And his son Eleazar ministered as priest in his place. 7 From there they journeyed to Gudgodah, and from Gudgodah to Jotbathah, a land with brooks of water. [8] At that time the LORD set apart the tribe of Levi to carry the ark of the covenant of the LORD to stand before the LORD to minister to him and to bless in his name, to this day. 9 Therefore Levi has no portion or inheritance with his brothers. The LORD is his inheritance, as the LORD your God said to him.)

10 “I myself stayed on the mountain, as at the first time, forty days and forty nights, and the LORD listened to me that time also. The LORD was unwilling to destroy you. [11] And the LORD said to me, ‘Arise, go on your journey at the head of the people, so that they may go in and possess the land, which I swore to their fathers to give them.’

CIRCUMCISE YOUR HEART

[12] “And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul, 13 and to keep the commandments and statutes of the LORD, which I am commanding you today for your good? 14 Behold, to the LORD your God belong heaven and the heaven of heavens, the earth with all that is in it. [15] Yet the LORD set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day. [16] Circumcise therefore the foreskin of your heart, and be no longer stubborn. 17 For the LORD your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe. [18] He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing. 19 Love the sojourner, therefore, for you were sojourners in the land of Egypt. 20 You shall fear the LORD your God. You shall serve him and hold fast to him, and by his name you shall swear. 21 He is your praise. He is your God, who has done for you these great and terrifying things that your eyes have seen. [22] Your fathers went down to Egypt seventy persons, and now the LORD your God has made you as numerous as the stars of heaven.

LOVE AND SERVE THE LORD

11  “You shall therefore love the LORD your God and keep his charge, his statutes, his rules, and his commandments always. [2] And consider today (since I am not speaking to your children who have not known or seen it), consider the discipline [1] of the LORD your God, his greatness, his mighty hand and his outstretched arm, 3 his signs and his deeds that he did in Egypt to Pharaoh the king of Egypt and to all his land, 4 and what he did to the army of Egypt, to their horses and to their chariots, how he made the water of the Red Sea flow over them as they pursued after you, and how the LORD has destroyed them to this day, 5 and what he did to you in the wilderness, until you came to this place, [6] and what he did to Dathan and Abiram the sons of Eliab, son of Reuben, how the earth opened its mouth and swallowed them up, with their households, their tents, and every living thing that followed them, in the midst of all Israel. 7 For your eyes have seen all the great work of the LORD that he did.

8 “You shall therefore keep the whole commandment that I command you today, that you may be strong, and go in and take possession of the land that you are going over to possess, [9] and that you may live long in the land that the LORD swore to your fathers to give to them and to their offspring, a land flowing with milk and honey. [10] For the land that you are entering to take possession of it is not like the land of Egypt, from which you have come, where you sowed your seed and irrigated it, [2] like a garden of vegetables. 11 But the land that you are going over to possess is a land of hills and valleys, which drinks water by the rain from heaven, 12 a land that the LORD your God cares for. The eyes of the LORD your God are always upon it, from the beginning of the year to the end of the year.

[13] “And if you will indeed obey my commandments that I command you today, to love the LORD your God, and to serve him with all your heart and with all your soul, [14] he [1] will give the rain for your land in its season, the early rain and the later rain, that you may gather in your grain and your wine and your oil. 15 And he will give grass in your fields for your livestock, and you shall eat and be full. 16 Take care lest your heart be deceived, and you turn aside and serve other gods and worship them; 17 then the anger of the LORD will be kindled against you, and he will shut up the heavens, so that there will be no rain, and the land will yield no fruit, and you will perish quickly off the good land that the LORD is giving you.

18 “You shall therefore lay up these words of mine in your heart and in your soul, and you shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. [19] You shall teach them to your children, talking of them when you are sitting in your house, and when you are walking by the way, and when you lie down, and when you rise. 20 You shall write them on the doorposts of your house and on your gates, 21 that your days and the days of your children may be multiplied in the land that the LORD swore to your fathers to give them, as long as the heavens are above the earth. 22 For if you will be careful to do all this commandment that I command you to do, loving the LORD your God, walking in all his ways, and holding fast to him, 23 then the LORD will drive out all these nations before you, and you will dispossess nations greater and mightier than you. [24] Every place on which the sole of your foot treads shall be yours. Your territory shall be from the wilderness to [2] the Lebanon and from the River, the river Euphrates, to the western sea. 25 No one shall be able to stand against you. The LORD your God will lay the fear of you and the dread of you on all the land that you shall tread, as he promised you.

[26] “See, I am setting before you today a blessing and a curse: 27 the blessing, if you obey the commandments of the LORD your God, which I command you today, 28 and the curse, if you do not obey the commandments of the LORD your God, but turn aside from the way that I am commanding you today, to go after other gods that you have not known. [29] And when the LORD your God brings you into the land that you are entering to take possession of it, you shall set the blessing on Mount Gerizim and the curse on Mount Ebal. 30 Are they not beyond the Jordan, west of the road, toward the going down of the sun, in the land of the Canaanites who live in the Arabah, opposite Gilgal, beside the oak [3] of Moreh? 31 For you are to cross over the Jordan to go in to take possession of the land that the LORD your God is giving you. And when you possess it and live in it, 32 you shall be careful to do all the statutes and the rules that I am setting before you today.

THE LORD’S CHOSEN PLACE OF WORSHIP

12  “These are the statutes and rules that you shall be careful to do in the land that the LORD, the God of your fathers, has given you to possess, all the days that you live on the earth. 2 You shall surely destroy all the places where the nations whom you shall dispossess served their gods, on the high mountains and on the hills and under every green tree. 3 You shall tear down their altars and dash in pieces their pillars and burn their Asherim with fire. You shall chop down the carved images of their gods and destroy their name out of that place. 4 You shall not worship the LORD your God in that way. [5] But you shall seek the place that the LORD your God will choose out of all your tribes to put his name and make his habitation [1] there. There you shall go, 6 and there you shall bring your burnt offerings and your sacrifices, your tithes and the contribution that you present, your vow offerings, your freewill offerings, and the firstborn of your herd and of your flock. [7] And there you shall eat before the LORD your God, and you shall rejoice, you and your households, in all that you undertake, in which the LORD your God has blessed you.

8 “You shall not do according to all that we are doing here today, everyone doing whatever is right in his own eyes, 9 for you have not as yet come to the rest and to the inheritance that the LORD your God is giving you. 10 But when you go over the Jordan and live in the land that the LORD your God is giving you to inherit, and when he gives you rest from all your enemies around, so that you live in safety, 11 then to the place that the LORD your God will choose, to make his name dwell there, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution that you present, and all your finest vow offerings that you vow to the LORD. [12] And you shall rejoice before the LORD your God, you and your sons and your daughters, your male servants and your female servants, and the Levite that is within your towns, since he has no portion or inheritance with you. 13 Take care that you do not offer your burnt offerings at any place that you see, 14 but at the place that the LORD will choose in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I am commanding you.

[15] “However, you may slaughter and eat meat within any of your towns, as much as you desire, according to the blessing of the LORD your God that he has given you. The unclean and the clean may eat of it, as of the gazelle and as of the deer. 16 Only you shall not eat the blood; you shall pour it out on the earth like water. 17 You may not eat within your towns the tithe of your grain or of your wine or of your oil, or the firstborn of your herd or of your flock, or any of your vow offerings that you vow, or your freewill offerings or the contribution that you present, 18 but you shall eat them before the LORD your God in the place that the LORD your God will choose, you and your son and your daughter, your male servant and your female servant, and the Levite who is within your towns. And you shall rejoice before the LORD your God in all that you undertake. 19 Take care that you do not neglect the Levite as long as you live in your land.

20 “When the LORD your God enlarges your territory, as he has promised you, and you say, ‘I will eat meat,’ because you crave meat, you may eat meat whenever you desire. [21] If the place that the LORD your God will choose to put his name there is too far from you, then you may kill any of your herd or your flock, which the LORD has given you, as I have commanded you, and you may eat within your towns whenever you desire. 22 Just as the gazelle or the deer is eaten, so you may eat of it. The unclean and the clean alike may eat of it. [23] Only be sure that you do not eat the blood, for the blood is the life, and you shall not eat the life with the flesh. 24 You shall not eat it; you shall pour it out on the earth like water. 25 You shall not eat it, that all may go well with you and with your children after you, when you do what is right in the sight of the LORD. 26 But the holy things that are due from you, and your vow offerings, you shall take, and you shall go to the place that the LORD will choose, 27 and offer your burnt offerings, the flesh and the blood, on the altar of the LORD your God. The blood of your sacrifices shall be poured out on the altar of the LORD your God, but the flesh you may eat. 28 Be careful to obey all these words that I command you, that it may go well with you and with your children after you forever, when you do what is good and right in the sight of the LORD your God.

WARNING AGAINST IDOLATRY

29 “When the LORD your God cuts off before you the nations whom you go in to dispossess, and you dispossess them and dwell in their land, 30 take care that you be not ensnared to follow them, after they have been destroyed before you, and that you do not inquire about their gods, saying, ‘How did these nations serve their gods?—that I also may do the same.’ [31] You shall not worship the LORD your God in that way, for every abominable thing that the LORD hates they have done for their gods, for they even burn their sons and their daughters in the fire to their gods.

[32] [1] “Everything that I command you, you shall be careful to do. You shall not add to it or take from it.

13  “If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2 and the sign or wonder that he tells you comes to pass, and if he says, ‘Let us go after other gods,’ which you have not known, ‘and let us serve them,’ 3 you shall not listen to the words of that prophet or that dreamer of dreams. For the LORD your God is testing you, to know whether you love the LORD your God with all your heart and with all your soul. 4 You shall walk after the LORD your God and fear him and keep his commandments and obey his voice, and you shall serve him and hold fast to him. 5 But that prophet or that dreamer of dreams shall be put to death, because he has taught rebellion against the LORD your God, who brought you out of the land of Egypt and redeemed you out of the house of slavery, to make you leave the way in which the LORD your God commanded you to walk. So you shall purge the evil [2] from your midst.

[6] “If your brother, the son of your mother, or your son or your daughter or the wife you embrace [3] or your friend who is as your own soul entices you secretly, saying, ‘Let us go and serve other gods,’ which neither you nor your fathers have known, 7 some of the gods of the peoples who are around you, whether near you or far off from you, from the one end of the earth to the other, 8 you shall not yield to him or listen to him, nor shall your eye pity him, nor shall you spare him, nor shall you conceal him. 9 But you shall kill him. Your hand shall be first against him to put him to death, and afterward the hand of all the people. [10] You shall stone him to death with stones, because he sought to draw you away from the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. 11 And all Israel shall hear and fear and never again do any such wickedness as this among you.

[12] “If you hear in one of your cities, which the LORD your God is giving you to dwell there, 13 that certain worthless fellows have gone out among you and have drawn away the inhabitants of their city, saying, ‘Let us go and serve other gods,’ which you have not known, 14 then you shall inquire and make search and ask diligently. And behold, if it be true and certain that such an abomination has been done among you, 15 you shall surely put the inhabitants of that city to the sword, devoting it to destruction, [1] all who are in it and its cattle, with the edge of the sword. 16 You shall gather all its spoil into the midst of its open square and burn the city and all its spoil with fire, as a whole burnt offering to the LORD your God. It shall be a heap forever. It shall not be built again. 17 None of the devoted things shall stick to your hand, that the LORD may turn from the fierceness of his anger and show you mercy and have compassion on you and multiply you, as he swore to your fathers, 18 if you obey the voice of the LORD your God, keeping all his commandments that I am commanding you today, and doing what is right in the sight of the LORD your God.

CLEAN AND UNCLEAN FOOD

14  “You are the sons of the LORD your God. You shall not cut yourselves or make any baldness on your foreheads for the dead. 2 For you are a people holy to the LORD your God, and the LORD has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth.

[3] “You shall not eat any abomination. 4 These are the animals you may eat: the ox, the sheep, the goat, 5 the deer, the gazelle, the roebuck, the wild goat, the ibex, [1] the antelope, and the mountain sheep. 6 Every animal that parts the hoof and has the hoof cloven in two and chews the cud, among the animals, you may eat. 7 Yet of those that chew the cud or have the hoof cloven you shall not eat these: the camel, the hare, and the rock badger, because they chew the cud but do not part the hoof, are unclean for you. 8 And the pig, because it parts the hoof but does not chew the cud, is unclean for you. Their flesh you shall not eat, and their carcasses you shall not touch.

THE THREEFOLD USE OF THE LAW

Every Christian wrestles with the question, how does the Old Testament law relate to my life? Is the Old Testament law irrelevant to Christians or is there some sense in which we are still bound by portions of it? As the heresy of antinomianism becomes ever more pervasive in our culture, the need to answer these questions grows increasingly urgent.

The Reformation was founded on grace and not upon law. Yet the law of God was not repudiated by the Reformers. John Calvin, for example, wrote what has become known as the “Threefold Use of the Law” in order to show the importance of the law for the Christian life (Institutes 2.1.304-10).

The first purpose of the law is to be a mirror. On the one hand, the law of God reflects and mirrors the perfect righteousness of God. The law tells us much about who God is. Perhaps more important, the law illumines human sinfulness. Augustine wrote, “The law orders, that we, after attempting to do what is ordered, and so feeling our weakness under the law, may learn to implore the help of grace” (Institutes 2.1.306). The law highlights our weakness so that we might seek the strength found in Christ. Here the law acts as a severe schoolmaster who drives us to Christ.

A second purpose for the law is the restraint of evil. The law, in and of itself, cannot change human hearts. It can, however, serve to protect the righteous from the unjust. Calvin says this purpose is “by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice” (Institutes 2.1.307). The law allows for a limited measure of justice on this earth, until the last judgment is realized.

The third purpose of the law is to reveal what is pleasing to God. As born again children of God, the law enlightens us as to what is pleasing to our Father, whom we seek to serve. The Christian delights in the law as God Himself delights in it. Jesus said, “If you love Me, keep My commandments” (John 14:15). This is the highest function of the law, to serve as an instrument for the people of God to give Him honor and glory.

By studying or meditating on the law of God, we attend the school of righteousness. We learn what pleases God and what offends Him. The moral law that God reveals in Scripture is always binding upon us. Our redemption is from the curse of God’s law, not from our duty to obey it. We are justified, not because of our obedience to the law, but in order that we may become obedient to God’s law. To love Christ is to keep His commandments. To love God is to obey His law.

9 “Of all that are in the waters you may eat these: whatever has fins and scales you may eat. 10 And whatever does not have fins and scales you shall not eat; it is unclean for you.

[11] “You may eat all clean birds. 12 But these are the ones that you shall not eat: the eagle, [2] the bearded vulture, the black vulture, 13 the kite, the falcon of any kind; 14 every raven of any kind; 15 the ostrich, the nighthawk, the sea gull, the hawk of any kind; 16 the little owl and the short-eared owl, the barn owl 17 and the tawny owl, the carrion vulture and the cormorant, 18 the stork, the heron of any kind; the hoopoe and the bat. [19] And all winged insects are unclean for you; they shall not be eaten. 20 All clean winged things you may eat.

[21] “You shall not eat anything that has died naturally. You may give it to the sojourner who is within your towns, that he may eat it, or you may sell it to a foreigner. For you are a people holy to the LORD your God.

“You shall not boil a young goat in its mother’s milk.

TITHES

[22] “You shall tithe all the yield of your seed that comes from the field year by year. [23] And before the LORD your God, in the place that he will choose, to make his name dwell there, you shall eat the tithe of your grain, of your wine, and of your oil, and the firstborn of your herd and flock, that you may learn to fear the LORD your God always. [24] And if the way is too long for you, so that you are not able to carry the tithe, when the LORD your God blesses you, because the place is too far from you, which the LORD your God chooses, to set his name there, 25 then you shall turn it into money and bind up the money in your hand and go to the place that the LORD your God chooses 26 and spend the money for whatever you desire—oxen or sheep or wine or strong drink, whatever your appetite craves. And you shall eat there before the LORD your God and rejoice, you and your household. 27 And you shall not neglect the Levite who is within your towns, for he has no portion or inheritance with you.

[28] “At the end of every three years you shall bring out all the tithe of your produce in the same year and lay it up within your towns. 29 And the Levite, because he has no portion or inheritance with you, and the sojourner, the fatherless, and the widow, who are within your towns, shall come and eat and be filled, that the LORD your God may bless you in all the work of your hands that you do.

THE SABBATICAL YEAR

15  “At the end of every seven years you shall grant a release. 2 And this is the manner of the release: every creditor shall release what he has lent to his neighbor. He shall not exact it of his neighbor, his brother, because the LORD’s release has been proclaimed. 3 Of a foreigner you may exact it, but whatever of yours is with your brother your hand shall release. [4] But there will be no poor among you; for the LORD will bless you in the land that the LORD your God is giving you for an inheritance to possess— 5 if only you will strictly obey the voice of the LORD your God, being careful to do all this commandment that I command you today. 6 For the LORD your God will bless you, as he promised you, and you shall lend to many nations, but you shall not borrow, and you shall rule over many nations, but they shall not rule over you.

7 “If among you, one of your brothers should become poor, in any of your towns within your land that the LORD your God is giving you, you shall not harden your heart or shut your hand against your poor brother, 8 but you shall open your hand to him and lend him sufficient for his need, whatever it may be. 9 Take care lest there be an unworthy thought in your heart and you say, ‘The seventh year, the year of release is near,’ and your eye look grudgingly [1] on your poor brother, and you give him nothing, and he cry to the LORD against you, and you be guilty of sin. 10 You shall give to him freely, and your heart shall not be grudging when you give to him, because for this the LORD your God will bless you in all your work and in all that you undertake. 11 For there will never cease to be poor in the land. Therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor, in your land.’

[12] “If your brother, a Hebrew man or a Hebrew woman, is sold [2] to you, he shall serve you six years, and in the seventh year you shall let him go free from you. 13 And when you let him go free from you, you shall not let him go empty-handed. 14 You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the LORD your God has blessed you, you shall give to him. 15 You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; therefore I command you this today. 16 But if he says to you, ‘I will not go out from you,’ because he loves you and your household, since he is well-off with you, 17 then you shall take an awl, and put it through his ear into the door, and he shall be your slave [3] forever. And to your female slave [4] you shall do the same. 18 It shall not seem hard to you when you let him go free from you, for at half the cost of a hired worker he has served you six years. So the LORD your God will bless you in all that you do.

[19] “All the firstborn males that are born of your herd and flock you shall dedicate to the LORD your God. You shall do no work with the firstborn of your herd, nor shear the firstborn of your flock. 20 You shall eat it, you and your household, before the LORD your God year by year at the place that the LORD will choose. [21] But if it has any blemish, if it is lame or blind or has any serious blemish whatever, you shall not sacrifice it to the LORD your God. 22 You shall eat it within your towns. The unclean and the clean alike may eat it, as though it were a gazelle or a deer. 23 Only you shall not eat its blood; you shall pour it out on the ground like water.

PASSOVER

16  “Observe the month of Abib and keep the Passover to the LORD your God, for in the month of Abib the LORD your God brought you out of Egypt by night. 2 And you shall offer the Passover sacrifice to the LORD your God, from the flock or the herd, at the place that the LORD will choose, to make his name dwell there. 3 You shall eat no leavened bread with it. Seven days you shall eat it with unleavened bread, the bread of affliction—for you came out of the land of Egypt in haste—that all the days of your life you may remember the day when you came out of the land of Egypt. 4 No leaven shall be seen with you in all your territory for seven days, nor shall any of the flesh that you sacrifice on the evening of the first day remain all night until morning. 5 You may not offer the Passover sacrifice within any of your towns that the LORD your God is giving you, [6] but at the place that the LORD your God will choose, to make his name dwell in it, there you shall offer the Passover sacrifice, in the evening at sunset, at the time you came out of Egypt. [7] And you shall cook it and eat it at the place that the LORD your God will choose. And in the morning you shall turn and go to your tents. 8 For six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly to the LORD your God. You shall do no work on it.

THE FEAST OF WEEKS

[9] “You shall count seven weeks. Begin to count the seven weeks from the time the sickle is first put to the standing grain. 10 Then you shall keep the Feast of Weeks to the LORD your God with the tribute of a freewill offering from your hand, which you shall give as the LORD your God blesses you. 11 And you shall rejoice before the LORD your God, you and your son and your daughter, your male servant and your female servant, the Levite who is within your towns, the sojourner, the fatherless, and the widow who are among you, at the place that the LORD your God will choose, to make his name dwell there. 12 You shall remember that you were a slave in Egypt; and you shall be careful to observe these statutes.

THE FEAST OF BOOTHS

[13] “You shall keep the Feast of Booths seven days, when you have gathered in the produce from your threshing floor and your winepress. 14 You shall rejoice in your feast, you and your son and your daughter, your male servant and your female servant, the Levite, the sojourner, the fatherless, and the widow who are within your towns. 15 For seven days you shall keep the feast to the LORD your God at the place that the LORD will choose, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you will be altogether joyful.

16 “Three times a year all your males shall appear before the LORD your God at the place that he will choose: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Booths. They shall not appear before the LORD empty-handed. 17 Every man shall give as he is able, according to the blessing of the LORD your God that he has given you.

JUSTICE

[18] “You shall appoint judges and officers in all your towns that the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment. [19] You shall not pervert justice. You shall not show partiality, and you shall not accept a bribe, for a bribe blinds the eyes of the wise and subverts the cause of the righteous. 20 Justice, and only justice, you shall follow, that you may live and inherit the land that the LORD your God is giving you.

FORBIDDEN FORMS OF WORSHIP

[21] “You shall not plant any tree as an Asherah beside the altar of the LORD your God that you shall make. 22 And you shall not set up a pillar, which the LORD your God hates.

17  “You shall not sacrifice to the LORD your God an ox or a sheep in which is a blemish, any defect whatever, for that is an abomination to the LORD your God.

[2] “If there is found among you, within any of your towns that the LORD your God is giving you, a man or woman who does what is evil in the sight of the LORD your God, in transgressing his covenant, 3 and has gone and served other gods and worshiped them, or the sun or the moon or any of the host of heaven, which I have forbidden, 4 and it is told you and you hear of it, then you shall inquire diligently, and if it is true and certain that such an abomination has been done in Israel, 5 then you shall bring out to your gates that man or woman who has done this evil thing, and you shall stone that man or woman to death with stones. [6] On the evidence of two witnesses or of three witnesses the one who is to die shall be put to death; a person shall not be put to death on the evidence of one witness. 7 The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people. So you shall purge [1] the evil [2] from your midst.

LEGAL DECISIONS BY PRIESTS AND JUDGES

[8] “If any case arises requiring decision between one kind of homicide and another, one kind of legal right and another, or one kind of assault and another, any case within your towns that is too difficult for you, then you shall arise and go up to the place that the LORD your God will choose. 9 And you shall come to the Levitical priests and to the judge who is in office in those days, and you shall consult them, and they shall declare to you the decision. 10 Then you shall do according to what they declare to you from that place that the LORD will choose. And you shall be careful to do according to all that they direct you. 11 According to the instructions that they give you, and according to the decision which they pronounce to you, you shall do. You shall not turn aside from the verdict that they declare to you, either to the right hand or to the left. 12 The man who acts presumptuously by not obeying the priest who stands to minister there before the LORD your God, or the judge, that man shall die. So you shall purge the evil from Israel. 13 And all the people shall hear and fear and not act presumptuously again.

LAWS CONCERNING ISRAEL’S KINGS

[14] “When you come to the land that the LORD your God is giving you, and you possess it and dwell in it and then say, ‘I will set a king over me, like all the nations that are around me,’ 15 you may indeed set a king over you whom the LORD your God will choose. One from among your brothers you shall set as king over you. You may not put a foreigner over you, who is not your brother. 16 Only he must not acquire many horses for himself or cause the people to return to Egypt in order to acquire many horses, since the LORD has said to you, ‘You shall never return that way again.’ 17 And he shall not acquire many wives for himself, lest his heart turn away, nor shall he acquire for himself excessive silver and gold.

[18] “And when he sits on the throne of his kingdom, he shall write for himself in a book a copy of this law, approved by [1] the Levitical priests. 19 And it shall be with him, and he shall read in it all the days of his life, that he may learn to fear the LORD his God by keeping all the words of this law and these statutes, and doing them, 20 that his heart may not be lifted up above his brothers, and that he may not turn aside from the commandment, either to the right hand or to the left, so that he may continue long in his kingdom, he and his children, in Israel.

PROVISION FOR PRIESTS AND LEVITES

18  “The Levitical priests, all the tribe of Levi, shall have no portion or inheritance with Israel. They shall eat the LORD’s food offerings [2] as their [3] inheritance. 2 They shall have no inheritance among their brothers; the LORD is their inheritance, as he promised them. [3] And this shall be the priests’ due from the people, from those offering a sacrifice, whether an ox or a sheep: they shall give to the priest the shoulder and the two cheeks and the stomach. 4 The firstfruits of your grain, of your wine and of your oil, and the first fleece of your sheep, you shall give him. 5 For the LORD your God has chosen him out of all your tribes to stand and minister in the name of the LORD, him and his sons for all time.

6 “And if a Levite comes from any of your towns out of all Israel, where he lives—and he may come when he desires [4]—to the place that the LORD will choose, 7 and ministers in the name of the LORD his God, like all his fellow Levites who stand to minister there before the LORD, 8 then he may have equal portions to eat, besides what he receives from the sale of his patrimony. [1]

ABOMINABLE PRACTICES

[9] “When you come into the land that the LORD your God is giving you, you shall not learn to follow the abominable practices of those nations. 10 There shall not be found among you anyone who burns his son or his daughter as an offering, [2] anyone who practices divination or tells fortunes or interprets omens, or a sorcerer 11 or a charmer or a medium or a necromancer or one who inquires of the dead, 12 for whoever does these things is an abomination to the LORD. And because of these abominations the LORD your God is driving them out before you. 13 You shall be blameless before the LORD your God, 14 for these nations, which you are about to dispossess, listen to fortune-tellers and to diviners. But as for you, the LORD your God has not allowed you to do this.

A NEW PROPHET LIKE MOSES

15 “The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen— 16 just as you desired of the LORD your God at Horeb on the day of the assembly, when you said, ‘Let me not hear again the voice of the LORD my God or see this great fire any more, lest I die.’ 17 And the LORD said to me, ‘They are right in what they have spoken. [18] I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him. 19 And whoever will not listen to my words that he shall speak in my name, I myself will require it of him. [20] But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or [1] who speaks in the name of other gods, that same prophet shall die.’ 21 And if you say in your heart, ‘How may we know the word that the LORD has not spoken?’— 22 when a prophet speaks in the name of the LORD, if the word does not come to pass or come true, that is a word that the LORD has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.

THE PROPHETS OF GOD

The prophets of the Old Testament were persons uniquely called of God and supernaturally given God’s messages to pass on to us. God spoke His word through the lips and writings of the prophets.

Prophecy involved both future prediction (foretelling) and present proclamation and exhortation of God’s word (forthtelling). The prophets were so endowed by the Holy Spirit that their words were God’s words. That is why prophetic messages were often prefaced by the phrase, “Thus says the Lord.”

The prophets were reformers of Israel’s religion. They called the people back to pure worship and obedience to God. Although the prophets were critical of the way Jewish worship often degenerated into mere ritual, they did not condemn or attack the original forms of worship that God had given His people. The prophets were not revolutionaries or religious anarchists. Their task was to purify, not destroy; to reform, not replace the worship of Israel.

The prophets were also deeply concerned about social justice and righteousness. They were the conscience of Israel, calling the people to repentance. They also functioned as God’s covenantal lawsuit prosecutors. They “served subpoenas” on the nation for violating the terms of the covenant with God.

Prophets spoke with divine authority because God specifically called them to be His spokesmen. They did not inherit their office, nor were they elected to it. The immediate call from God coupled with the Holy Spirit’s power constituted the prophets’ credentials.

False prophets were a constant problem in Israel. Instead of speaking the oracles of God, they related their own dreams and opinions—telling people only what they wanted to hear. The true prophets were frequently severely persecuted and rejected by their contemporaries for refusing to compromise the proclamation of the whole counsel of God.

Sometimes the books of the prophets are divided into the “major prophets” and the “minor prophets.” This distinction is a reference not to greater or lesser importance of the prophets, but to the volume of their canonical writings. Isaiah, Jeremiah, Ezekiel, and Daniel are called major prophets because they wrote so much, while Amos, Hosea, Micah, Jonah, etc., are referred to as the minor prophets because their books are much smaller.

The New Testament apostles possessed many of the characteristics of the Old Testament prophets. The apostles and the prophets together are called the foundation of the church.

LAWS CONCERNING CITIES OF REFUGE

19  “When the LORD your God cuts off the nations whose land the LORD your God is giving you, and you dispossess them and dwell in their cities and in their houses, [2] you shall set apart three cities for yourselves in the land that the LORD your God is giving you to possess. 3 You shall measure the distances [2] and divide into three parts the area of the land that the LORD your God gives you as a possession, so that any manslayer can flee to them.

[4] “This is the provision for the manslayer, who by fleeing there may save his life. If anyone kills his neighbor unintentionally without having hated him in the past— 5 as when someone goes into the forest with his neighbor to cut wood, and his hand swings the axe to cut down a tree, and the head slips from the handle and strikes his neighbor so that he dies—he may flee to one of these cities and live, 6 lest the avenger of blood in hot anger pursue the manslayer and overtake him, because the way is long, and strike him fatally, though the man did not deserve to die, since he had not hated his neighbor in the past. 7 Therefore I command you, You shall set apart three cities. 8 And if the LORD your God enlarges your territory, as he has sworn to your fathers, and gives you all the land that he promised to give to your fathers— 9 provided you are careful to keep all this commandment, which I command you today, by loving the LORD your God and by walking ever in his ways—then you shall add three other cities to these three, 10 lest innocent blood be shed in your land that the LORD your God is giving you for an inheritance, and so the guilt of bloodshed be upon you.

11 “But if anyone hates his neighbor and lies in wait for him and attacks him and strikes him fatally so that he dies, and he flees into one of these cities, 12 then the elders of his city shall send and take him from there, and hand him over to the avenger of blood, so that he may die. 13 Your eye shall not pity him, but you shall purge the guilt of innocent blood [3] from Israel, so that it may be well with you.

PROPERTY BOUNDARIES

[14] “You shall not move your neighbor’s landmark, which the men of old have set, in the inheritance that you will hold in the land that the LORD your God is giving you to possess.

LAWS CONCERNING WITNESSES

[15] “A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established. 16 If a malicious witness arises to accuse a person of wrongdoing, 17 then both parties to the dispute shall appear before the LORD, before the priests and the judges who are in office in those days. 18 The judges shall inquire diligently, and if the witness is a false witness and has accused his brother falsely, 19 then you shall do to him as he had meant to do to his brother. So you shall purge the evil [1] from your midst. [20] And the rest shall hear and fear, and shall never again commit any such evil among you. [21] Your eye shall not pity. It shall be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

LAWS CONCERNING WARFARE

20  “When you go out to war against your enemies, and see horses and chariots and an army larger than your own, you shall not be afraid of them, for the LORD your God is with you, who brought you up out of the land of Egypt. 2 And when you draw near to the battle, the priest shall come forward and speak to the people 3 and shall say to them, ‘Hear, O Israel, today you are drawing near for battle against your enemies: let not your heart faint. Do not fear or panic or be in dread of them, 4 for the LORD your God is he who goes with you to fight for you against your enemies, to give you the victory.’ 5 Then the officers shall speak to the people, saying, ‘Is there any man who has built a new house and has not dedicated it? Let him go back to his house, lest he die in the battle and another man dedicate it. 6 And is there any man who has planted a vineyard and has not enjoyed its fruit? Let him go back to his house, lest he die in the battle and another man enjoy its fruit. 7 And is there any man who has betrothed a wife and has not taken her? Let him go back to his house, lest he die in the battle and another man take her.’ 8 And the officers shall speak further to the people, and say, ‘Is there any man who is fearful and fainthearted? Let him go back to his house, lest he make the heart of his fellows melt like his own.’ 9 And when the officers have finished speaking to the people, then commanders shall be appointed at the head of the people.

[10] “When you draw near to a city to fight against it, offer terms of peace to it. 11 And if it responds to you peaceably and it opens to you, then all the people who are found in it shall do forced labor for you and shall serve you. 12 But if it makes no peace with you, but makes war against you, then you shall besiege it. 13 And when the LORD your God gives it into your hand, you shall put all its males to the sword, 14 but the women and the little ones, the livestock, and everything else in the city, all its spoil, you shall take as plunder for yourselves. And you shall enjoy the spoil of your enemies, which the LORD your God has given you. 15 Thus you shall do to all the cities that are very far from you, which are not cities of the nations here. 16 But in the cities of these peoples that the LORD your God is giving you for an inheritance, you shall save alive nothing that breathes, [17] but you shall devote them to complete destruction, [1] the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites, as the LORD your God has commanded, 18 that they may not teach you to do according to all their abominable practices that they have done for their gods, and so you sin against the LORD your God.

[19] “When you besiege a city for a long time, making war against it in order to take it, you shall not destroy its trees by wielding an axe against them. You may eat from them, but you shall not cut them down. Are the trees in the field human, that they should be besieged by you? 20 Only the trees that you know are not trees for food you may destroy and cut down, that you may build siegeworks against the city that makes war with you, until it falls.

ATONEMENT FOR UNSOLVED MURDERS

21  “If in the land that the LORD your God is giving you to possess someone is found slain, lying in the open country, and it is not known who killed him, 2 then your elders and your judges shall come out, and they shall measure the distance to the surrounding cities. 3 And the elders of the city that is nearest to the slain man shall take a heifer that has never been worked and that has not pulled in a yoke. 4 And the elders of that city shall bring the heifer down to a valley with running water, which is neither plowed nor sown, and shall break the heifer’s neck there in the valley. 5 Then the priests, the sons of Levi, shall come forward, for the LORD your God has chosen them to minister to him and to bless in the name of the LORD, and by their word every dispute and every assault shall be settled. 6 And all the elders of that city nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley, 7 and they shall testify, ‘Our hands did not shed this blood, nor did our eyes see it shed. 8 Accept atonement, O LORD, for your people Israel, whom you have redeemed, and do not set the guilt of innocent blood in the midst of your people Israel, so that their blood guilt be atoned for.’ 9 So you shall purge the guilt of innocent blood from your midst, when you do what is right in the sight of the LORD.

MARRYING FEMALE CAPTIVES

10 “When you go out to war against your enemies, and the LORD your God gives them into your hand and you take them captive, [11] and you see among the captives a beautiful woman, and you desire to take her to be your wife, 12 and you bring her home to your house, she shall shave her head and pare her nails. 13 And she shall take off the clothes in which she was captured and shall remain in your house and lament her father and her mother a full month. After that you may go in to her and be her husband, and she shall be your wife. 14 But if you no longer delight in her, you shall let her go where she wants. But you shall not sell her for money, nor shall you treat her as a slave, since you have humiliated her.

INHERITANCE RIGHTS OF THE FIRSTBORN

[15] “If a man has two wives, the one loved and the other unloved, and both the loved and the unloved have borne him children, and if the firstborn son belongs to the unloved, [2] 16 then on the day when he assigns his possessions as an inheritance to his sons, he may not treat the son of the loved as the firstborn in preference to the son of the unloved, who is the firstborn, 17 but he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the firstfruits of his strength. The right of the firstborn is his.

A REBELLIOUS SON

[18] “If a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and, though they discipline him, will not listen to them, 19 then his father and his mother shall take hold of him and bring him out to the elders of his city at the gate of the place where he lives, 20 and they shall say to the elders of his city, ‘This our son is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard.’ 21 Then all the men of the city shall stone him to death with stones. So you shall purge the evil from your midst, and all Israel shall hear, and fear.

A MAN HANGED ON A TREE IS CURSED

[22] “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, 23 his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the LORD your God is giving you for an inheritance.

VARIOUS LAWS

22  “You shall not see your brother’s ox or his sheep going astray and ignore them. You shall take them back to your brother. 2 And if he does not live near you and you do not know who he is, you shall bring it home to your house, and it shall stay with you until your brother seeks it. Then you shall restore it to him. 3 And you shall do the same with his donkey or with his garment, or with any lost thing of your brother’s, which he loses and you find; you may not ignore it. [4] You shall not see your brother’s donkey or his ox fallen down by the way and ignore them. You shall help him to lift them up again.

[5] “A woman shall not wear a man’s garment, nor shall a man put on a woman’s cloak, for whoever does these things is an abomination to the LORD your God.

6 “If you come across a bird’s nest in any tree or on the ground, with young ones or eggs and the mother sitting on the young or on the eggs, you shall not take the mother with the young. 7 You shall let the mother go, but the young you may take for yourself, that it may go well with you, and that you may live long.

[8] “When you build a new house, you shall make a parapet for your roof, that you may not bring the guilt of blood upon your house, if anyone should fall from it.

[9] “You shall not sow your vineyard with two kinds of seed, lest the whole yield be forfeited, [1] the crop that you have sown and the yield of the vineyard. [10] You shall not plow with an ox and a donkey together. [11] You shall not wear cloth of wool and linen mixed together.

[12] “You shall make yourself tassels on the four corners of the garment with which you cover yourself.

LAWS CONCERNING SEXUAL IMMORALITY

13 “If any man takes a wife and goes in to her and then hates her [14] and accuses her of misconduct and brings a bad name upon her, saying, ‘I took this woman, and when I came near her, I did not find in her evidence of virginity,’ 15 then the father of the young woman and her mother shall take and bring out the evidence of her virginity to the elders of the city in the gate. 16 And the father of the young woman shall say to the elders, ‘I gave my daughter to this man to marry, and he hates her; 17 and behold, he has accused her of misconduct, saying, “I did not find in your daughter evidence of virginity.” And yet this is the evidence of my daughter’s virginity.’ And they shall spread the cloak before the elders of the city. 18 Then the elders of that city shall take the man and whip [1] him, 19 and they shall fine him a hundred shekels [2] of silver and give them to the father of the young woman, because he has brought a bad name upon a virgin [3] of Israel. And she shall be his wife. He may not divorce her all his days. 20 But if the thing is true, that evidence of virginity was not found in the young woman, 21 then they shall bring out the young woman to the door of her father’s house, and the men of her city shall stone her to death with stones, because she has done an outrageous thing in Israel by whoring in her father’s house. So you shall purge the evil from your midst.

[22] “If a man is found lying with the wife of another man, both of them shall die, the man who lay with the woman, and the woman. So you shall purge the evil from Israel.

23 “If there is a betrothed virgin, and a man meets her in the city and lies with her, 24 then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry for help though she was in the city, and the man because he violated his neighbor’s wife. So you shall purge the evil from your midst.

25 “But if in the open country a man meets a young woman who is betrothed, and the man seizes her and lies with her, then only the man who lay with her shall die. 26 But you shall do nothing to the young woman; she has committed no offense punishable by death. For this case is like that of a man attacking and murdering his neighbor, 27 because he met her in the open country, and though the betrothed young woman cried for help there was no one to rescue her.

28 “If a man meets a virgin who is not betrothed, and seizes her and lies with her, and they are found, 29 then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because he has violated her. He may not divorce her all his days.

[30] [4] “A man shall not take his father’s wife, so that he does not uncover his father’s nakedness. [5]

THOSE EXCLUDED FROM THE ASSEMBLY

23  “No one whose testicles are crushed or whose male organ is cut off shall enter the assembly of the LORD.

2 “No one born of a forbidden union may enter the assembly of the LORD. Even to the tenth generation, none of his descendants may enter the assembly of the LORD.

[3] “No Ammonite or Moabite may enter the assembly of the LORD. Even to the tenth generation, none of them may enter the assembly of the LORD forever, [4] because they did not meet you with bread and with water on the way, when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. 5 But the LORD your God would not listen to Balaam; instead the LORD your God turned the curse into a blessing for you, because the LORD your God loved you. 6 You shall not seek their peace or their prosperity all your days forever.

7 “You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were a sojourner in his land. 8 Children born to them in the third generation may enter the assembly of the LORD.

UNCLEANNESS IN THE CAMP

[9] “When you are encamped against your enemies, then you shall keep yourself from every evil thing.

10 “If any man among you becomes unclean because of a nocturnal emission, then he shall go outside the camp. He shall not come inside the camp, 11 but when evening comes, he shall bathe himself in water, and as the sun sets, he may come inside the camp.

12 “You shall have a place outside the camp, and you shall go out to it. 13 And you shall have a trowel with your tools, and when you sit down outside, you shall dig a hole with it and turn back and cover up your excrement. 14 Because the LORD your God walks in the midst of your camp, to deliver you and to give up your enemies before you, therefore your camp must be holy, so that he may not see anything indecent among you and turn away from you.

MISCELLANEOUS LAWS

[15] “You shall not give up to his master a slave [1] who has escaped from his master to you. 16 He shall dwell with you, in your midst, in the place that he shall choose within one of your towns, wherever it suits him. You shall not wrong him.

[17] “None of the daughters of Israel shall be a cult prostitute, and none of the sons of Israel shall be a cult prostitute. 18 You shall not bring the fee of a prostitute or the wages of a dog [2] into the house of the LORD your God in payment for any vow, for both of these are an abomination to the LORD your God.

[19] “You shall not charge interest on loans to your brother, interest on money, interest on food, interest on anything that is lent for interest. 20 You may charge a foreigner interest, but you may not charge your brother interest, that the LORD your God may bless you in all that you undertake in the land that you are entering to take possession of it.

[21] “If you make a vow to the LORD your God, you shall not delay fulfilling it, for the LORD your God will surely require it of you, and you will be guilty of sin. 22 But if you refrain from vowing, you will not be guilty of sin. 23 You shall be careful to do what has passed your lips, for you have voluntarily vowed to the LORD your God what you have promised with your mouth.

24 “If you go into your neighbor’s vineyard, you may eat your fill of grapes, as many as you wish, but you shall not put any in your bag. 25 If you go into your neighbor’s standing grain, you may pluck the ears with your hand, but you shall not put a sickle to your neighbor’s standing grain.

LAWS CONCERNING DIVORCE

24  “When a man takes a wife and marries her, if then she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out of his house, and she departs out of his house, 2 and if she goes and becomes another man’s wife, 3 and the latter man hates her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter man dies, who took her to be his wife, 4 then her former husband, who sent her away, may not take her again to be his wife, after she has been defiled, for that is an abomination before the LORD. And you shall not bring sin upon the land that the LORD your God is giving you for an inheritance.

MISCELLANEOUS LAWS

[5] “When a man is newly married, he shall not go out with the army or be liable for any other public duty. He shall be free at home one year to be happy with his wife whom he has taken.

[6] “No one shall take a mill or an upper millstone in pledge, for that would be taking a life in pledge.

[7] “If a man is found stealing one of his brothers of the people of Israel, and if he treats him as a slave or sells him, then that thief shall die. So you shall purge the evil from your midst.

[8] “Take care, in a case of leprous [1] disease, to be very careful to do according to all that the Levitical priests shall direct you. As I commanded them, so you shall be careful to do. 9 Remember what the LORD your God did to Miriam on the way as you came out of Egypt.

10 “When you make your neighbor a loan of any sort, you shall not go into his house to collect his pledge. 11 You shall stand outside, and the man to whom you make the loan shall bring the pledge out to you. 12 And if he is a poor man, you shall not sleep in his pledge. 13 You shall restore to him the pledge as the sun sets, that he may sleep in his cloak and bless you. And it shall be righteousness for you before the LORD your God.

[14] “You shall not oppress a hired worker who is poor and needy, whether he is one of your brothers or one of the sojourners who are in your land within your towns. 15 You shall give him his wages on the same day, before the sun sets (for he is poor and counts on it), lest he cry against you to the LORD, and you be guilty of sin.

[16] “Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. Each one shall be put to death for his own sin.

17 “You shall not pervert the justice due to the sojourner or to the fatherless, or take a widow’s garment in pledge, 18 but you shall remember that you were a slave in Egypt and the LORD your God redeemed you from there; therefore I command you to do this.

[19] “When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it. It shall be for the sojourner, the fatherless, and the widow, that the LORD your God may bless you in all the work of your hands. 20 When you beat your olive trees, you shall not go over them again. It shall be for the sojourner, the fatherless, and the widow. 21 When you gather the grapes of your vineyard, you shall not strip it afterward. It shall be for the sojourner, the fatherless, and the widow. 22 You shall remember that you were a slave in the land of Egypt; therefore I command you to do this.

25  “If there is a dispute between men and they come into court and the judges decide between them, acquitting the innocent and condemning the guilty, 2 then if the guilty man deserves to be beaten, the judge shall cause him to lie down and be beaten in his presence with a number of stripes in proportion to his offense. [3] Forty stripes may be given him, but not more, lest, if one should go on to beat him with more stripes than these, your brother be degraded in your sight.

[4] “You shall not muzzle an ox when it is treading out the grain.

LAWS CONCERNING LEVIRATE MARRIAGE

[5] “If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband’s brother shall go in to her and take her as his wife and perform the duty of a husband’s brother to her. 6 And the first son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel. 7 And if the man does not wish to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say, ‘My husband’s brother refuses to perpetuate his brother’s name in Israel; he will not perform the duty of a husband’s brother to me.’ 8 Then the elders of his city shall call him and speak to him, and if he persists, saying, ‘I do not wish to take her,’ 9 then his brother’s wife shall go up to him in the presence of the elders and pull his sandal off his foot and spit in his face. And she shall answer and say, ‘So shall it be done to the man who does not build up his brother’s house.’ 10 And the name of his house [1] shall be called in Israel, ‘The house of him who had his sandal pulled off.’

MISCELLANEOUS LAWS

11 “When men fight with one another and the wife of the one draws near to rescue her husband from the hand of him who is beating him and puts out her hand and seizes him by the private parts, 12 then you shall cut off her hand. Your eye shall have no pity.

[13] “You shall not have in your bag two kinds of weights, a large and a small. 14 You shall not have in your house two kinds of measures, a large and a small. 15 A full and fair [1] weight you shall have, a full and fair measure you shall have, that your days may be long in the land that the LORD your God is giving you. 16 For all who do such things, all who act dishonestly, are an abomination to the LORD your God.

[17] “Remember what Amalek did to you on the way as you came out of Egypt, 18 how he attacked you on the way when you were faint and weary, and cut off your tail, those who were lagging behind you, and he did not fear God. 19 Therefore when the LORD your God has given you rest from all your enemies around you, in the land that the LORD your God is giving you for an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you shall not forget.

OFFERINGS OF FIRSTFRUITS AND TITHES

26  “When you come into the land that the LORD your God is giving you for an inheritance and have taken possession of it and live in it, [2] you shall take some of the first of all the fruit of the ground, which you harvest from your land that the LORD your God is giving you, and you shall put it in a basket, and you shall go to the place that the LORD your God will choose, to make his name to dwell there. 3 And you shall go to the priest who is in office at that time and say to him, ‘I declare today to the LORD your God that I have come into the land that the LORD swore to our fathers to give us.’ 4 Then the priest shall take the basket from your hand and set it down before the altar of the LORD your God.

[5] “And you shall make response before the LORD your God, ‘A wandering Aramean was my father. And he went down into Egypt and sojourned there, few in number, and there he became a nation, great, mighty, and populous. 6 And the Egyptians treated us harshly and humiliated us and laid on us hard labor. 7 Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw our affliction, our toil, and our oppression. 8 And the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great deeds of terror, [2] with signs and wonders. 9 And he brought us into this place and gave us this land, a land flowing with milk and honey. 10 And behold, now I bring the first of the fruit of the ground, which you, O LORD, have given me.’ And you shall set it down before the LORD your God and worship before the LORD your God. 11 And you shall rejoice in all the good that the LORD your God has given to you and to your house, you, and the Levite, and the sojourner who is among you.

[12] “When you have finished paying all the tithe of your produce in the third year, which is the year of tithing, giving it to the Levite, the sojourner, the fatherless, and the widow, so that they may eat within your towns and be filled, [13] then you shall say before the LORD your God, ‘I have removed the sacred portion out of my house, and moreover, I have given it to the Levite, the sojourner, the fatherless, and the widow, according to all your commandment that you have commanded me. I have not transgressed any of your commandments, nor have I forgotten them. 14 I have not eaten of the tithe while I was mourning, or removed any of it while I was unclean, or offered any of it to the dead. I have obeyed the voice of the LORD my God. I have done according to all that you have commanded me. [15] Look down from your holy habitation, from heaven, and bless your people Israel and the ground that you have given us, as you swore to our fathers, a land flowing with milk and honey.’

[16] “This day the LORD your God commands you to do these statutes and rules. You shall therefore be careful to do them with all your heart and with all your soul. 17 You have declared today that the LORD is your God, and that you will walk in his ways, and keep his statutes and his commandments and his rules, and will obey his voice. 18 And the LORD has declared today that you are a people for his treasured possession, as he has promised you, and that you are to keep all his commandments, 19 and that he will set you in praise and in fame and in honor high above all nations that he has made, and that you shall be a people holy to the LORD your God, as he promised.”

THE ALTAR ON MOUNT EBAL

27  Now Moses and the elders of Israel commanded the people, saying, “Keep the whole commandment that I command you today. [2] And on the day you cross over the Jordan to the land that the LORD your God is giving you, you shall set up large stones and plaster them with plaster. 3 And you shall write on them all the words of this law, when you cross over to enter the land that the LORD your God is giving you, a land flowing with milk and honey, as the LORD, the God of your fathers, has promised you. 4 And when you have crossed over the Jordan, you shall set up these stones, concerning which I command you today, on Mount Ebal, and you shall plaster them with plaster. [5] And there you shall build an altar to the LORD your God, an altar of stones. You shall wield no iron tool on them; 6 you shall build an altar to the LORD your God of uncut [1] stones. And you shall offer burnt offerings on it to the LORD your God, 7 and you shall sacrifice peace offerings and shall eat there, and you shall rejoice before the LORD your God. 8 And you shall write on the stones all the words of this law very plainly.”

CURSES FROM MOUNT EBAL

9 Then Moses and the Levitical priests said to all Israel, “Keep silence and hear, O Israel: this day you have become the people of the LORD your God. 10 You shall therefore obey the voice of the LORD your God, keeping his commandments and his statutes, which I command you today.”

11 That day Moses charged the people, saying, [12] “When you have crossed over the Jordan, these shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13 And these shall stand on Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali. 14 And the Levites shall declare to all the men of Israel in a loud voice:

[15] “‘Cursed be the man who makes a carved or cast metal image, an abomination to the LORD, a thing made by the hands of a craftsman, and sets it up in secret.’ And all the people shall answer and say, ‘Amen.’

[16] “‘Cursed be anyone who dishonors his father or his mother.’ And all the people shall say, ‘Amen.’

[17] “‘Cursed be anyone who moves his neighbor’s landmark.’ And all the people shall say, ‘Amen.’

[18] “‘Cursed be anyone who misleads a blind man on the road.’ And all the people shall say, ‘Amen.’

[19] “‘Cursed be anyone who perverts the justice due to the sojourner, the fatherless, and the widow.’ And all the people shall say, ‘Amen.’

[20] “‘Cursed be anyone who lies with his father’s wife, because he has uncovered his father’s nakedness.’ [1] And all the people shall say, ‘Amen.’

[21] “‘Cursed be anyone who lies with any kind of animal.’ And all the people shall say, ‘Amen.’

[22] “‘Cursed be anyone who lies with his sister, whether the daughter of his father or the daughter of his mother.’ And all the people shall say, ‘Amen.’

[23] “‘Cursed be anyone who lies with his mother-in-law.’ And all the people shall say, ‘Amen.’

[24] “‘Cursed be anyone who strikes down his neighbor in secret.’ And all the people shall say, ‘Amen.’

[25] “‘Cursed be anyone who takes a bribe to shed innocent blood.’ And all the people shall say, ‘Amen.’

[26] “‘Cursed be anyone who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’

BLESSINGS FOR OBEDIENCE

28  “And if you faithfully obey the voice of the LORD your God, being careful to do all his commandments that I command you today, the LORD your God will set you high above all the nations of the earth. 2 And all these blessings shall come upon you and overtake you, if you obey the voice of the LORD your God. 3 Blessed shall you be in the city, and blessed shall you be in the field. [4] Blessed shall be the fruit of your womb and the fruit of your ground and the fruit of your cattle, the increase of your herds and the young of your flock. [5] Blessed shall be your basket and your kneading bowl. [6] Blessed shall you be when you come in, and blessed shall you be when you go out.

7 “The LORD will cause your enemies who rise against you to be defeated before you. They shall come out against you one way and flee before you seven ways. 8 The LORD will command the blessing on you in your barns and in all that you undertake. And he will bless you in the land that the LORD your God is giving you. 9 The LORD will establish you as a people holy to himself, as he has sworn to you, if you keep the commandments of the LORD your God and walk in his ways. 10 And all the peoples of the earth shall see that you are called by the name of the LORD, and they shall be afraid of you. [11] And the LORD will make you abound in prosperity, in the fruit of your womb and in the fruit of your livestock and in the fruit of your ground, within the land that the LORD swore to your fathers to give you. [12] The LORD will open to you his good treasury, the heavens, to give the rain to your land in its season and to bless all the work of your hands. And you shall lend to many nations, but you shall not borrow. 13 And the LORD will make you the head and not the tail, and you shall only go up and not down, if you obey the commandments of the LORD your God, which I command you today, being careful to do them, 14 and if you do not turn aside from any of the words that I command you today, to the right hand or to the left, to go after other gods to serve them.

CURSES FOR DISOBEDIENCE

15 “But if you will not obey the voice of the LORD your God or be careful to do all his commandments and his statutes that I command you today, then all these curses shall come upon you and overtake you. [16] Cursed shall you be in the city, and cursed shall you be in the field. 17 Cursed shall be your basket and your kneading bowl. 18 Cursed shall be the fruit of your womb and the fruit of your ground, the increase of your herds and the young of your flock. 19 Cursed shall you be when you come in, and cursed shall you be when you go out.

20 “The LORD will send on you curses, confusion, and frustration in all that you undertake to do, until you are destroyed and perish quickly on account of the evil of your deeds, because you have forsaken me. 21 The LORD will make the pestilence stick to you until he has consumed you off the land that you are entering to take possession of it. 22 The LORD will strike you with wasting disease and with fever, inflammation and fiery heat, and with drought [1] and with blight and with mildew. They shall pursue you until you perish. [23] And the heavens over your head shall be bronze, and the earth under you shall be iron. 24 The LORD will make the rain of your land powder. From heaven dust shall come down on you until you are destroyed.

[25] “The LORD will cause you to be defeated before your enemies. You shall go out one way against them and flee seven ways before them. And you shall be a horror to all the kingdoms of the earth. 26 And your dead body shall be food for all birds of the air and for the beasts of the earth, and there shall be no one to frighten them away. [27] The LORD will strike you with the boils of Egypt, and with tumors and scabs and itch, of which you cannot be healed. 28 The LORD will strike you with madness and blindness and confusion of mind, 29 and you shall grope at noonday, as the blind grope in darkness, and you shall not prosper in your ways. [2] And you shall be only oppressed and robbed continually, and there shall be no one to help you. 30 You shall betroth a wife, but another man shall ravish her. You shall build a house, but you shall not dwell in it. You shall plant a vineyard, but you shall not enjoy its fruit. 31 Your ox shall be slaughtered before your eyes, but you shall not eat any of it. Your donkey shall be seized before your face, but shall not be restored to you. Your sheep shall be given to your enemies, but there shall be no one to help you. 32 Your sons and your daughters shall be given to another people, while your eyes look on and fail with longing for them all day long, but you shall be helpless. 33 A nation that you have not known shall eat up the fruit of your ground and of all your labors, and you shall be only oppressed and crushed continually, 34 so that you are driven mad by the sights that your eyes see. [35] The LORD will strike you on the knees and on the legs with grievous boils of which you cannot be healed, from the sole of your foot to the crown of your head.

[36] “The LORD will bring you and your king whom you set over you to a nation that neither you nor your fathers have known. And there you shall serve other gods of wood and stone. [37] And you shall become a horror, a proverb, and a byword among all the peoples where the LORD will lead you away. 38 You shall carry much seed into the field and shall gather in little, for the locust shall consume it. 39 You shall plant vineyards and dress them, but you shall neither drink of the wine nor gather the grapes, for the worm shall eat them. 40 You shall have olive trees throughout all your territory, but you shall not anoint yourself with the oil, for your olives shall drop off. 41 You shall father sons and daughters, but they shall not be yours, for they shall go into captivity. 42 The cricket [1] shall possess all your trees and the fruit of your ground. 43 The sojourner who is among you shall rise higher and higher above you, and you shall come down lower and lower. [44] He shall lend to you, and you shall not lend to him. He shall be the head, and you shall be the tail.

45 “All these curses shall come upon you and pursue you and overtake you till you are destroyed, because you did not obey the voice of the LORD your God, to keep his commandments and his statutes that he commanded you. 46 They shall be a sign and a wonder against you and your offspring forever. 47 Because you did not serve the LORD your God with joyfulness and gladness of heart, because of the abundance of all things, 48 therefore you shall serve your enemies whom the LORD will send against you, in hunger and thirst, in nakedness, and lacking everything. And he will put a yoke of iron on your neck until he has destroyed you. [49] The LORD will bring a nation against you from far away, from the end of the earth, swooping down like the eagle, a nation whose language you do not understand, 50 a hard-faced nation who shall not respect the old or show mercy to the young. 51 It shall eat the offspring of your cattle and the fruit of your ground, until you are destroyed; it also shall not leave you grain, wine, or oil, the increase of your herds or the young of your flock, until they have caused you to perish.

52 “They shall besiege you in all your towns, until your high and fortified walls, in which you trusted, come down throughout all your land. And they shall besiege you in all your towns throughout all your land, which the LORD your God has given you. [53] And you shall eat the fruit of your womb, the flesh of your sons and daughters, whom the LORD your God has given you, in the siege and in the distress with which your enemies shall distress you. 54 The man who is the most tender and refined among you will begrudge food to his brother, to the wife he embraces, [2] and to the last of the children whom he has left, 55 so that he will not give to any of them any of the flesh of his children whom he is eating, because he has nothing else left, in the siege and in the distress with which your enemy shall distress you in all your towns. 56 The most tender and refined woman among you, who would not venture to set the sole of her foot on the ground because she is so delicate and tender, will begrudge to the husband she embraces, [3] to her son and to her daughter, 57 her afterbirth that comes out from between her feet and her children whom she bears, because lacking everything she will eat them secretly, in the siege and in the distress with which your enemy shall distress you in your towns.

58 “If you are not careful to do all the words of this law that are written in this book, that you may fear this glorious and awesome name, the LORD your God, 59 then the LORD will bring on you and your offspring extraordinary afflictions, afflictions severe and lasting, and sicknesses grievous and lasting. 60 And he will bring upon you again all the diseases of Egypt, of which you were afraid, and they shall cling to you. [61] Every sickness also and every affliction that is not recorded in the book of this law, the LORD will bring upon you, until you are destroyed. 62 Whereas you were as numerous as the stars of heaven, you shall be left few in number, because you did not obey the voice of the LORD your God. 63 And as the LORD took delight in doing you good and multiplying you, so the LORD will take delight in bringing ruin upon you and destroying you. And you shall be plucked off the land that you are entering to take possession of it.

[64] “And the LORD will scatter you among all peoples, from one end of the earth to the other, and there you shall serve other gods of wood and stone, which neither you nor your fathers have known. 65 And among these nations you shall find no respite, and there shall be no resting place for the sole of your foot, but the LORD will give you there a trembling heart and failing eyes and a languishing soul. 66 Your life shall hang in doubt before you. Night and day you shall be in dread and have no assurance of your life. 67 In the morning you shall say, ‘If only it were evening!’ and at evening you shall say, ‘If only it were morning!’ because of the dread that your heart shall feel, and the sights that your eyes shall see. [68] And the LORD will bring you back in ships to Egypt, a journey that I promised that you should never make again; and there you shall offer yourselves for sale to your enemies as male and female slaves, but there will be no buyer.”

THE COVENANT RENEWED IN MOAB

29  [1] These are the words of the covenant that the LORD commanded Moses to make with the people of Israel in the land of Moab, besides the covenant that he had made with them at Horeb.

[2] [2] And Moses summoned all Israel and said to them: “You have seen all that the LORD did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land, 3 the great trials that your eyes saw, the signs, and those great wonders. [4] But to this day the LORD has not given you a heart to understand or eyes to see or ears to hear. [5] I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn off your feet. 6 You have not eaten bread, and you have not drunk wine or strong drink, that you may know that I am the LORD your God. 7 And when you came to this place, Sihon the king of Heshbon and Og the king of Bashan came out against us to battle, but we defeated them. 8 We took their land and gave it for an inheritance to the Reubenites, the Gadites, and the half-tribe of the Manassites. 9 Therefore keep the words of this covenant and do them, that you may prosper [1] in all that you do.

10 “You are standing today all of you before the LORD your God: the heads of your tribes, [2] your elders, and your officers, all the men of Israel, 11 your little ones, your wives, and the sojourner who is in your camp, from the one who chops your wood to the one who draws your water, [12] so that you may enter into the sworn covenant of the LORD your God, which the LORD your God is making with you today, 13 that he may establish you today as his people, and that he may be your God, as he promised you, and as he swore to your fathers, to Abraham, to Isaac, and to Jacob. 14 It is not with you alone that I am making this sworn covenant, 15 but with whoever is standing here with us today before the LORD our God, and with whoever is not here with us today.

16 “You know how we lived in the land of Egypt, and how we came through the midst of the nations through which you passed. 17 And you have seen their detestable things, their idols of wood and stone, of silver and gold, which were among them. 18 Beware lest there be among you a man or woman or clan or tribe whose heart is turning away today from the LORD our God to go and serve the gods of those nations. Beware lest there be among you a root bearing poisonous and bitter fruit, [19] one who, when he hears the words of this sworn covenant, blesses himself in his heart, saying, ‘I shall be safe, though I walk in the stubbornness of my heart.’ This will lead to the sweeping away of moist and dry alike. 20 The LORD will not be willing to forgive him, but rather the anger of the LORD and his jealousy will smoke against that man, and the curses written in this book will settle upon him, and the LORD will blot out his name from under heaven. [21] And the LORD will single him out from all the tribes of Israel for calamity, in accordance with all the curses of the covenant written in this Book of the Law. 22 And the next generation, your children who rise up after you, and the foreigner who comes from a far land, will say, when they see the afflictions of that land and the sicknesses with which the LORD has made it sick— [23] the whole land burned out with brimstone and salt, nothing sown and nothing growing, where no plant can sprout, an overthrow like that of Sodom and Gomorrah, Admah, and Zeboiim, which the LORD overthrew in his anger and wrath— 24 all the nations will say, ‘Why has the LORD done thus to this land? What caused the heat of this great anger?’ 25 Then people will say, ‘It is because they abandoned the covenant of the LORD, the God of their fathers, which he made with them when he brought them out of the land of Egypt, 26 and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them. 27 Therefore the anger of the LORD was kindled against this land, bringing upon it all the curses written in this book, 28 and the LORD uprooted them from their land in anger and fury and great wrath, and cast them into another land, as they are this day.’

[29] “The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.

REPENTANCE AND FORGIVENESS

30  “And when all these things come upon you, the blessing and the curse, which I have set before you, and you call them to mind among all the nations where the LORD your God has driven you, [2] and return to the LORD your God, you and your children, and obey his voice in all that I command you today, with all your heart and with all your soul, 3 then the LORD your God will restore your fortunes and have mercy on you, and he will gather you again from all the peoples where the LORD your God has scattered you. [4] If your outcasts are in the uttermost parts of heaven, from there the LORD your God will gather you, and from there he will take you. [5] And the LORD your God will bring you into the land that your fathers possessed, that you may possess it. And he will make you more prosperous and numerous than your fathers. [6] And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live. [7] And the LORD your God will put all these curses on your foes and enemies who persecuted you. 8 And you shall again obey the voice of the LORD and keep all his commandments that I command you today. 9 The LORD your God will make you abundantly prosperous in all the work of your hand, in the fruit of your womb and in the fruit of your cattle and in the fruit of your ground. For the LORD will again take delight in prospering you, as he took delight in your fathers, [10] when you obey the voice of the LORD your God, to keep his commandments and his statutes that are written in this Book of the Law, when you turn to the LORD your God with all your heart and with all your soul.

THE CHOICE OF LIFE AND DEATH

[11] “For this commandment that I command you today is not too hard for you, neither is it far off. 12 It is not in heaven, that you should say, ‘Who will ascend to heaven for us and bring it to us, that we may hear it and do it?’ 13 Neither is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’ 14 But the word is very near you. It is in your mouth and in your heart, so that you can do it.

[15] “See, I have set before you today life and good, death and evil. 16 If you obey the commandments of the LORD your God [1] that I command you today, by loving the LORD your God, by walking in his ways, and by keeping his commandments and his statutes and his rules, [2] then you shall live and multiply, and the LORD your God will bless you in the land that you are entering to take possession of it. 17 But if your heart turns away, and you will not hear, but are drawn away to worship other gods and serve them, 18 I declare to you today, that you shall surely perish. You shall not live long in the land that you are going over the Jordan to enter and possess. [19] I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live, 20 loving the LORD your God, obeying his voice and holding fast to him, for he is your life and length of days, that you may dwell in the land that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them.”

JOSHUA TO SUCCEED MOSES

31  So Moses continued to speak these words to all Israel. [2] And he said to them, “I am 120 years old today. I am no longer able to go out and come in. The LORD has said to me, ‘You shall not go over this Jordan.’ [3] The LORD your God himself will go over before you. He will destroy these nations before you, so that you shall dispossess them, and Joshua will go over at your head, as the LORD has spoken. 4 And the LORD will do to them as he did to Sihon and Og, the kings of the Amorites, and to their land, when he destroyed them. 5 And the LORD will give them over to you, and you shall do to them according to the whole commandment that I have commanded you. [6] Be strong and courageous. Do not fear or be in dread of them, for it is the LORD your God who goes with you. He will not leave you or forsake you.”

[7] Then Moses summoned Joshua and said to him in the sight of all Israel, “Be strong and courageous, for you shall go with this people into the land that the LORD has sworn to their fathers to give them, and you shall put them in possession of it. 8 It is the LORD who goes before you. He will be with you; he will not leave you or forsake you. Do not fear or be dismayed.”

THE READING OF THE LAW

[9] Then Moses wrote this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of the LORD, and to all the elders of Israel. [10] And Moses commanded them, “At the end of every seven years, at the set time in the year of release, at the Feast of Booths, 11 when all Israel comes to appear before the LORD your God at the place that he will choose, you shall read this law before all Israel in their hearing. 12 Assemble the people, men, women, and little ones, and the sojourner within your towns, that they may hear and learn to fear the LORD your God, and be careful to do all the words of this law, 13 and that their children, who have not known it, may hear and learn to fear the LORD your God, as long as you live in the land that you are going over the Jordan to possess.”

JOSHUA COMMISSIONED TO LEAD ISRAEL

[14] And the LORD said to Moses, “Behold, the days approach when you must die. Call Joshua and present yourselves in the tent of meeting, that I may commission him.” And Moses and Joshua went and presented themselves in the tent of meeting. 15 And the LORD appeared in the tent in a pillar of cloud. And the pillar of cloud stood over the entrance of the tent.

16 And the LORD said to Moses, “Behold, you are about to lie down with your fathers. Then this people will rise and whore after the foreign gods among them in the land that they are entering, and they will forsake me and break my covenant that I have made with them. 17 Then my anger will be kindled against them in that day, and I will forsake them and hide my face from them, and they will be devoured. And many evils and troubles will come upon them, so that they will say in that day, ‘Have not these evils come upon us because our God is not among us?’ 18 And I will surely hide my face in that day because of all the evil that they have done, because they have turned to other gods.

[19] “Now therefore write this song and teach it to the people of Israel. Put it in their mouths, that this song may be a witness for me against the people of Israel. 20 For when I have brought them into the land flowing with milk and honey, which I swore to give to their fathers, and they have eaten and are full and grown fat, they will turn to other gods and serve them, and despise me and break my covenant. 21 And when many evils and troubles have come upon them, this song shall confront them as a witness (for it will live unforgotten in the mouths of their offspring). For I know what they are inclined to do even today, before I have brought them into the land that I swore to give.” 22 So Moses wrote this song the same day and taught it to the people of Israel.

23 And the LORD [1] commissioned Joshua the son of Nun and said, “Be strong and courageous, for you shall bring the people of Israel into the land that I swore to give them. I will be with you.”

24 When Moses had finished writing the words of this law in a book to the very end, 25 Moses commanded the Levites who carried the ark of the covenant of the LORD, 26 “Take this Book of the Law and put it by the side of the ark of the covenant of the LORD your God, that it may be there for a witness against you. 27 For I know how rebellious and stubborn you are. Behold, even today while I am yet alive with you, you have been rebellious against the LORD. How much more after my death! 28 Assemble to me all the elders of your tribes and your officers, that I may speak these words in their ears and call heaven and earth to witness against them. 29 For I know that after my death you will surely act corruptly and turn aside from the way that I have commanded you. And in the days to come evil will befall you, because you will do what is evil in the sight of the LORD, provoking him to anger through the work of your hands.”

THE SONG OF MOSES

30 Then Moses spoke the words of this song until they were finished, in the ears of all the assembly of Israel:

32  “Give ear, O heavens, and I will speak,

and let the earth hear the words of my mouth.

2 May my teaching drop as the rain,

my speech distill as the dew,

like gentle rain upon the tender grass,

and like showers upon the herb.

[3] For I will proclaim the name of the LORD;

ascribe greatness to our God!

[4] “The Rock, his work is perfect,

for all his ways are justice.

A God of faithfulness and without iniquity,

just and upright is he.

[5] They have dealt corruptly with him;

they are no longer his children because they are blemished;

they are a crooked and twisted generation.

6 Do you thus repay the LORD,

you foolish and senseless people?

Is not he your father, who created you,

who made you and established you?

7 Remember the days of old;

consider the years of many generations;

ask your father, and he will show you,

your elders, and they will tell you.

[8] When the Most High gave to the nations their inheritance,

when he divided mankind,

he fixed the borders [1] of the peoples

according to the number of the sons of God. [2]

9 But the LORD’s portion is his people,

Jacob his allotted heritage.

[10] “He found him in a desert land,

and in the howling waste of the wilderness;

he encircled him, he cared for him,

he kept him as the apple of his eye.

[11] Like an eagle that stirs up its nest,

that flutters over its young,

spreading out its wings, catching them,

bearing them on its pinions,

12 the LORD alone guided him,

no foreign god was with him.

13 He made him ride on the high places of the land,

and he ate the produce of the field,

and he suckled him with honey out of the rock,

and oil out of the flinty rock.

[14] Curds from the herd, and milk from the flock,

with fat [1] of lambs,

rams of Bashan and goats,

with the very finest [2] of the wheat—

and you drank foaming wine made from the blood of the grape.

[15] “But Jeshurun grew fat, and kicked;

you grew fat, stout, and sleek;

then he forsook God who made him

and scoffed at the Rock of his salvation.

16 They stirred him to jealousy with strange gods;

with abominations they provoked him to anger.

[17] They sacrificed to demons that were no gods,

to gods they had never known,

to new gods that had come recently,

whom your fathers had never dreaded.

18 You were unmindful of the Rock that bore [3] you,

and you forgot the God who gave you birth.

19 “The LORD saw it and spurned them,

because of the provocation of his sons and his daughters.

20 And he said, ‘I will hide my face from them;

I will see what their end will be,

for they are a perverse generation,

children in whom is no faithfulness.

[21] They have made me jealous with what is no god;

they have provoked me to anger with their idols.

So I will make them jealous with those who are no people;

I will provoke them to anger with a foolish nation.

[22] For a fire is kindled by my anger,

and it burns to the depths of Sheol,

devours the earth and its increase,

and sets on fire the foundations of the mountains.

23 “‘And I will heap disasters upon them;

I will spend my arrows on them;

24 they shall be wasted with hunger,

and devoured by plague

and poisonous pestilence;

I will send the teeth of beasts against them,

with the venom of things that crawl in the dust.

25 Outdoors the sword shall bereave,

and indoors terror,

for young man and woman alike,

the nursing child with the man of gray hairs.

26 I would have said, “I will cut them to pieces;

I will wipe them from human memory,”

[27] had I not feared provocation by the enemy,

lest their adversaries should misunderstand,

lest they should say, “Our hand is triumphant,

it was not the LORD who did all this.”’

28 “For they are a nation void of counsel,

and there is no understanding in them.

29 If they were wise, they would understand this;

they would discern their latter end!

[30] How could one have chased a thousand,

and two have put ten thousand to flight,

unless their Rock had sold them,

and the LORD had given them up?

31 For their rock is not as our Rock;

our enemies are by themselves.

[32] For their vine comes from the vine of Sodom

and from the fields of Gomorrah;

their grapes are grapes of poison;

their clusters are bitter;

33 their wine is the poison of serpents

and the cruel venom of asps.

34 “‘Is not this laid up in store with me,

sealed up in my treasuries?

[35] Vengeance is mine, and recompense, [1]

for the time when their foot shall slip;

for the day of their calamity is at hand,

and their doom comes swiftly.’

[36] For the LORD will vindicate [2] his people

and have compassion on his servants,

when he sees that their power is gone

and there is none remaining, bond or free.

37 Then he will say, ‘Where are their gods,

the rock in which they took refuge,

38 who ate the fat of their sacrifices

and drank the wine of their drink offering?

Let them rise up and help you;

let them be your protection!

[39] “‘See now that I, even I, am he,

and there is no god beside me;

I kill and I make alive;

I wound and I heal;

and there is none that can deliver out of my hand.

40 For I lift up my hand to heaven

and swear, As I live forever,

41 if I sharpen my flashing sword [3]

and my hand takes hold on judgment,

I will take vengeance on my adversaries

and will repay those who hate me.

42 I will make my arrows drunk with blood,

and my sword shall devour flesh—

with the blood of the slain and the captives,

from the long-haired heads of the enemy.’

[43] “Rejoice with him, O heavens; [4]

bow down to him, all gods, [5]

for he avenges the blood of his children [6]

and takes vengeance on his adversaries.

He repays those who hate him [7]

and cleanses [8] his people’s land.” [9]

DEMONS

Demons are supernatural beings who are subservient to Satan. They, like Satan, were once angels. They joined Satan in his rebellion and were cast out of heaven with him. When they are mentioned in Scripture, the primary focus is on demon possession of human beings.

The apostle Paul points out that while the idolatrous gods pagans worship do not actually exist, there are demons who do exist, instigating and propagating such pagan worship. Those who participate in these pagan rituals are actually offering worship to demons and are thus operating under demonic direction.

The New Testament reveals several characteristics of demons. There is often a physical or mental ailment associated with them, such as blindness or self-torture. Demons often recognized Christ as the Holy One of God. They feared and were subject to the authority of Jesus. In addition, demons had superior or supernatural knowledge, superior strength, and the ability to foretell the future.

The Reformers reacted strongly against the excess practices and superstitions surrounding demons in the Middle Ages. By the end of the sixteenth century, the practice of expelling demons had been abolished in the Lutheran church.

While demons still continue to act, the level and severity of activity expressed in the New Testament is unique. It was the “fullness of time,” the last great defense of this world against the Redeemer of mankind. Satan, as it were, pulled out all the stops. With the Resurrection and the coming of the Holy Spirit at Pentecost, Satan’s reign, and that of his fellow demons, was severely restricted. However, both Paul and John warn believers that in the end times the activities of Satan and his demons will be on the increase.

If we take the Bible seriously, we must take the demonic world seriously. There can be no biblical theology without a corresponding demonology.

Though demons are real and powerful, there is no reason to believe that they can ever possess a Christian. We may be harassed, tempted, or accused by demons, but never controlled by them. Every Christian is indwelt by the Holy Spirit. His presence guarantees liberty from demonic possession. He is stronger than any demon that might attack us.

44 Moses came and recited all the words of this song in the hearing of the people, he and Joshua [1] the son of Nun. 45 And when Moses had finished speaking all these words to all Israel, 46 he said to them, “Take to heart all the words by which I am warning you today, that you may command them to your children, that they may be careful to do all the words of this law. [47] For it is no empty word for you, but your very life, and by this word you shall live long in the land that you are going over the Jordan to possess.”

MOSES’ DEATH FORETOLD

48 That very day the LORD spoke to Moses, [49] “Go up this mountain of the Abarim, Mount Nebo, which is in the land of Moab, opposite Jericho, and view the land of Canaan, which I am giving to the people of Israel for a possession. 50 And die on the mountain which you go up, and be gathered to your people, as Aaron your brother died in Mount Hor and was gathered to his people, 51 because you broke faith with me in the midst of the people of Israel at the waters of Meribah-kadesh, in the wilderness of Zin, and because you did not treat me as holy in the midst of the people of Israel. 52 For you shall see the land before you, but you shall not go there, into the land that I am giving to the people of Israel.”

MOSES’ FINAL BLESSING ON ISRAEL

33  This is the blessing with which Moses the man of God blessed the people of Israel before his death. [2] He said,

“The LORD came from Sinai

and dawned from Seir upon us; [2]

he shone forth from Mount Paran;

he came from the ten thousands of holy ones,

with flaming fire [3] at his right hand.

3 Yes, he loved his people, [4]

all his holy ones were in his [5] hand;

so they followed [6] in your steps,

receiving direction from you,

4 when Moses commanded us a law,

as a possession for the assembly of Jacob.

[5] Thus the LORD [7] became king in Jeshurun,

when the heads of the people were gathered,

all the tribes of Israel together.

[6] “Let Reuben live, and not die,

but let his men be few.”

[7] And this he said of Judah:

“Hear, O LORD, the voice of Judah,

and bring him in to his people.

With your hands contend [1] for him,

and be a help against his adversaries.”

[8] And of Levi he said,

“Give to Levi [2] your Thummim,

and your Urim to your godly one,

whom you tested at Massah,

with whom you quarreled at the waters of Meribah;

9 who said of his father and mother,

‘I regard them not’;

he disowned his brothers

and ignored his children.

For they observed your word

and kept your covenant.

10 They shall teach Jacob your rules

and Israel your law;

they shall put incense before you

and whole burnt offerings on your altar.

11 Bless, O LORD, his substance,

and accept the work of his hands;

crush the loins of his adversaries,

of those who hate him, that they rise not again.”

12 Of Benjamin he said,

“The beloved of the LORD dwells in safety.

The High God [3] surrounds him all day long,

and dwells between his shoulders.”

13 And of Joseph he said,

“Blessed by the LORD be his land,

with the choicest gifts of heaven above, [4]

and of the deep that crouches beneath,

14 with the choicest fruits of the sun

and the rich yield of the months,

15 with the finest produce of the ancient mountains

and the abundance of the everlasting hills,

[16] with the best gifts of the earth and its fullness

and the favor of him who dwells in the bush.

May these rest on the head of Joseph,

on the pate of him who is prince among his brothers.

[17] A firstborn bull [1]—he has majesty,

and his horns are the horns of a wild ox;

with them he shall gore the peoples,

all of them, to the ends of the earth;

they are the ten thousands of Ephraim,

and they are the thousands of Manasseh.”

18 And of Zebulun he said,

“Rejoice, Zebulun, in your going out,

and Issachar, in your tents.

19 They shall call peoples to their mountain;

there they offer right sacrifices;

for they draw from the abundance of the seas

and the hidden treasures of the sand.”

20 And of Gad he said,

“Blessed be he who enlarges Gad!

Gad crouches like a lion;

he tears off arm and scalp.

21 He chose the best of the land for himself,

for there a commander’s portion was reserved;

and he came with the heads of the people,

with Israel he executed the justice of the LORD,

and his judgments for Israel.”

[22] And of Dan he said,

“Dan is a lion’s cub

that leaps from Bashan.”

23 And of Naphtali he said,

“O Naphtali, sated with favor,

and full of the blessing of the LORD,

possess the lake [2] and the south.”

[24] And of Asher he said,

“Most blessed of sons be Asher;

let him be the favorite of his brothers,

and let him dip his foot in oil.

25 Your bars shall be iron and bronze,

and as your days, so shall your strength be.

[26] “There is none like God, O Jeshurun,

who rides through the heavens to your help,

through the skies in his majesty.

27 The eternal God is your dwelling place, [1]

and underneath are the everlasting arms. [2]

And he thrust out the enemy before you

and said, ‘Destroy.’

28 So Israel lived in safety,

Jacob lived alone, [3]

in a land of grain and wine,

whose heavens drop down dew.

29 Happy are you, O Israel! Who is like you,

a people saved by the LORD,

the shield of your help,

and the sword of your triumph!

Your enemies shall come fawning to you,

and you shall tread upon their backs.”

THE DEATH OF MOSES

34  Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the LORD showed him all the land, Gilead as far as Dan, 2 all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the western sea, 3 the Negeb, and the Plain, that is, the Valley of Jericho the city of palm trees, as far as Zoar. 4 And the LORD said to him, “This is the land of which I swore to Abraham, to Isaac, and to Jacob, ‘I will give it to your offspring.’ I have let you see it with your eyes, but you shall not go over there.” 5 So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD, 6 and he buried him in the valley in the land of Moab opposite Beth-peor; but no one knows the place of his burial to this day. [7] Moses was 120 years old when he died. His eye was undimmed, and his vigor unabated. [8] And the people of Israel wept for Moses in the plains of Moab thirty days. Then the days of weeping and mourning for Moses were ended.

[9] And Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands on him. So the people of Israel obeyed him and did as the LORD had commanded Moses. [10] And there has not arisen a prophet since in Israel like Moses, whom the LORD knew face to face, [11] none like him for all the signs and the wonders that the LORD sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land, 12 and for all the mighty power and all the great deeds of terror that Moses did in the sight of all Israel.

STUDY NOTES FOR DEUTERONOMY 1

STUDY NOTE FOR DEUTERONOMY 1:1–5 These introductory verses set the scene, identifying Moses and the circumstances of his addresses to the people just before he dies and the people cross the Jordan.

1:1 beyond the Jordan. See Introduction: Author.

the Arabah opposite Suph. The exact location is uncertain, but taken as a whole, the description points to the region of Moab. This Arabah or “plain” extends along the eastern edge of Palestine from the Sea of Galilee south to the Gulf of Aqaba. Suph, meaning “reeds,” may refer to a location in Moab near the Arnon River. The names Paran and Hazeroth are mentioned during Israel’s travels in the Sinai Peninsula (Num. 10:12; 11:35; 12:16; 33:17), but it is unclear whether they are the same places as mentioned here. Tophel, Laban, and Dizahab are mentioned only here. BACK TO DEUTERONOMY 1:1

STUDY NOTE FOR DEUTERONOMY 1:2 eleven days’ journey. The distance between Horeb and Kadesh-barnea is about 150 miles (240 km). The Israelites went by way of the Mount Seir road, which probably means they traveled part of the time along the valley north of Ezion-geber, a journey of 175 miles (280 km) or more. They made good time if the whole nation arrived in eleven days. But the “eleven days’ journey” could be a conventional expression for the distance involved rather than the time taken on this particular journey. BACK TO DEUTERONOMY 1:2

STUDY NOTE FOR DEUTERONOMY 1:3 the fortieth year. This date (forty years since the exodus from Egypt) serves to fix the time for the book as a whole. The years of divine judgment have ended (Num. 14:33, 34), and Israel prepares to enter the Promised Land. This forty-year period included thirty-eight years in the wilderness, followed by two years for the conquest of Transjordan (2:14). BACK TO DEUTERONOMY 1:3

STUDY NOTE FOR DEUTERONOMY 1:4 Sihon ... Og. The conquest of Transjordan is detailed in 2:24–3:11.

Heshbon. The name has been preserved in the modern Tell Hesban, located in Transjordan some thirty-five miles (56 km) east of Jerusalem. Extensive excavations have discovered no remains at Hesban from Moses’s time (i.e., from the fourteenth century B.C.). It is possible that a nearby mound that does contain fourteenth-century remains is the Heshbon of Moses’s day.

Edrei. The name is probably preserved in the town name of modern Der’a on the border between Syria and Jordan, which does have ruins of this period. BACK TO DEUTERONOMY 1:4

STUDY NOTE FOR DEUTERONOMY 1:5 in the land of Moab. The Israelites are camped in the plains of Moab (e.g., Num. 22:1; 26:3, 63), otherwise called “the land of Moab” (e.g., Deut. 29:1; 32:49). This probably refers to the region north of the Dead Sea and east of the Jordan River. This territory was once part of Moab, but Sihon the Amorite drove the Moabites southward prior to Israel’s arrival (Num. 21:26). Jephthah rehearses this history in Judg. 11:14–27.

to explain this law. On the brink of entering into the land of promise, Moses, as their leader for the past forty years, explains to the Israelites the obligations that they need to fulfill as God’s covenant people. The term “law” translates the Hebrew word torah, which has the connotation of teaching or instruction. The English term “law” is too narrow to be an exact translation, for much of the material expounded by Moses is not formulated as legislation. The covenant obligations are not restricted to laws. Because Moses explains to the people the obligations given at Mount Sinai, much of the book of Deuteronomy sounds like a sermon with exhortation to obey what is being taught. BACK TO DEUTERONOMY 1:5

STUDY NOTE FOR DEUTERONOMY 1:6–4:40 Moses reviews the history of Israel prior to this covenant ratification occasion. He provides a travelogue of the nation’s movements from the Sinai region to Hormah, on to the Arnon, and into the Transjordan area. This segment of the book concludes with an overview of the covenant now to be renewed with the generation born in the wilderness.

1:6 Horeb. The name for the area around and including Mount Sinai. The name Sinai nearly always has the designation “Mount” or “wilderness.” Horeb only once has the designation “Mount” (Ex. 33:6), and probably denotes a region larger than that covered by the term Sinai. BACK TO DEUTERONOMY 1:6

STUDY NOTE FOR DEUTERONOMY 1:7 the land of the Canaanites. These borders of the Promised Land were given to Abraham in Gen. 15:17–21. The promise to Abraham included driving out the Canaanites and the other nations (Gen. 15:14). BACK TO DEUTERONOMY 1:7

STUDY NOTE FOR DEUTERONOMY 1:8 the LORD swore. God’s solemn oath to give the land to Abraham’s descendants is mentioned at least six times in Genesis and is found at least twenty-five times in Deuteronomy (it is also mentioned in Exodus, Leviticus, and Numbers). Deuteronomy anticipates that the Israelites will very soon begin to take possession of the land of Canaan. BACK TO DEUTERONOMY 1:8

STUDY NOTE FOR DEUTERONOMY 1:13 Choose ... wise ... men. A reference to the episode in which Moses took the good advice of Jethro, his father-in-law (Ex. 18:24–26). During the year at Mount Sinai, Moses, under God, organized the nation’s judicial system and worship. Regarding the judges, see 16:18; 17:8–13; 19:17. BACK TO DEUTERONOMY 1:13

STUDY NOTE FOR DEUTERONOMY 1:19 Kadesh-barnea. The place was called simply “Kadesh” in Num. 13:26. Kadesh means “holy place,” and the name was doubtless given by the original inhabitants to many supposedly sacred places. This place was called Kadesh-barnea to distinguish it from other such places (e.g., in Judah, Josh. 15:23; in Naphtali, Judg. 4:6). BACK TO DEUTERONOMY 1:19

STUDY NOTE FOR DEUTERONOMY 1:26 but rebelled. This account of the people’s failure at Kadesh parallels extensively the account in Num. 13. BACK TO DEUTERONOMY 1:26

STUDY NOTE FOR DEUTERONOMY 1:28 the Anakim. The name “Anak” appears in Egyptian texts of the early second millennium as the name of a ruler in Palestine. It probably is related to the biblical Anak whose descendants lived in Hebron (Num. 13:22). They were taller than the Israelites and were feared for their military prowess. Joshua conquered them, and their remnants merged with the Philistines (Josh. 12:21, 22). BACK TO DEUTERONOMY 1:28

STUDY NOTE FOR DEUTERONOMY 1:33 in fire by night. The mention of the pillar of fire and the cloud refers to Ex. 13:21, where the pillar guided them out of Egypt, and especially to Num. 9:15–23, which tells of the Lord’s guidance through the whole wilderness journey. BACK TO DEUTERONOMY 1:33

STUDY NOTE FOR DEUTERONOMY 1:37 Even with me the LORD was angry. Mention of the doom of the lost generation recalls that God was also displeased with Moses and refused to allow him to enter Canaan (32:51; Num. 20:9–11 note; 27:14). Joshua, a faithful spy, would carry on as leader (Num. 27:12–23). BACK TO DEUTERONOMY 1:37

STUDY NOTE FOR DEUTERONOMY 1:46 at Kadesh many days. Little is said in Numbers or Deuteronomy about the forty years of lost time. Numbers gives examples of the people’s rebellions against Moses (Num. 16; 17). It is likely that the list of the wanderings in Num. 33:18–49, after they left Hazeroth and the wilderness of Paran, indicates where the tabernacle was set up and the core of the people stayed. As for the rebellious majority, they may have fanned out over the peninsula of Sinai with their flocks in order to find forage. BACK TO DEUTERONOMY 1:46

STUDY NOTES FOR DEUTERONOMY 2

STUDY NOTE FOR DEUTERONOMY 2:1 direction of the Red Sea. Because the term “Red Sea” could include the Gulf of Aqaba (Ex. 13:18 note), this was likely the desert road to the gulf.

traveled around Mount Seir. Or “we circled around Mount Seir.” The Israelites lived a nomadic life in the wilderness. BACK TO DEUTERONOMY 2:1

STUDY NOTE FOR DEUTERONOMY 2:4 your brothers, the people of Esau. As explained in v. 8 and in Num. 20:14–21, the Edomites refused peaceful passage, so Israel went around their territory. Deuteronomy adds to the Numbers account that this was the Lord’s command. The Edomites were related to Israel in ancestry (Gen. 25:25, 26). BACK TO DEUTERONOMY 2:4

STUDY NOTE FOR DEUTERONOMY 2:8 from Elath and Ezion-geber. Stops at Punon, Oboth, and Iye-abarim are mentioned at Num. 33:43, 44. Punon is probably modern Feinan, in the valley south of the Dead Sea, where there is a good spring. Israel is bypassing Edom and Moab and will attack Canaan from the eastern gateway. BACK TO DEUTERONOMY 2:8

STUDY NOTE FOR DEUTERONOMY 2:10–12 The Emim ... Horites. We know little about these former inhabitants of Transjordan, but their names occur in Gen. 14, the report of the raid of eastern kings throughout this area in the days of Abraham. The Emim, also called Rephaim (or “giants”), lived where Moab later lived; the Zamzummim, also called Rephaim, lived where the Ammonites later lived; and the Horites preceded the Edomites (vv. 10–12, 20–23). This remark that the Emim and Zamzummim are tall like the Anakim (but had nevertheless been conquered) boosts the morale of Israel who has yet to conquer the Anakim (the -im ending of such names is the Hebrew plural suffix) at this point. The identity of the Horites is puzzling. An important early people in Mesopotamia were called Hurrians (an equivalent of the Hebrew term translated “Horite”). Some Horites in Canaan seem to have Hurrian names, but their relationship to the Hurrians is unclear. BACK TO DEUTERONOMY 2:10

STUDY NOTE FOR DEUTERONOMY 2:12 possession, which the LORD gave to them. This phrase seems to be a later insertion after Israel conquered Canaan, but Moses could have spoken it after the significant conquest of Transjordan and settlement of the two-and-a-half tribes there. BACK TO DEUTERONOMY 2:12

STUDY NOTE FOR DEUTERONOMY 2:14 thirty-eight years. See note on 1:3.

as the LORD had sworn. Another clear reference to Numbers, where God swore that the faithless generation would die in the wilderness (Num. 14:21–23). BACK TO DEUTERONOMY 2:14

STUDY NOTE FOR DEUTERONOMY 2:19 the people of Ammon. The kinship with Ammon, as with Moab and Edom, has long been remembered up to this point (Gen. 19:37, 38). BACK TO DEUTERONOMY 2:19

STUDY NOTE FOR DEUTERONOMY 2:23 the Avvim. We know nothing of these people. If the Gaza mentioned is the same as the Gaza in southeastern Canaan, then Moses mentions it here only as part of his survey of earlier dislocations of peoples.

the Caphtorim. If Caphtor means Crete, as is usual, then the reference is to an early and probably local Philistine community (before the later, great Philistine invasion of c. 1200 B.C.), of which the Abimelech in Gen. 20 was perhaps a member (cf. Jer. 47:4). BACK TO DEUTERONOMY 2:23

STUDY NOTE FOR DEUTERONOMY 2:25 fear of you. Israel was to begin its conquest, but the people were to remember that it is God who goes before them. This was to be the emphasis of God’s people ever after (cf. Ps. 44:3). BACK TO DEUTERONOMY 2:25

STUDY NOTE FOR DEUTERONOMY 2:27 Let me pass through. The same offer as was given to Edom and Moab. Here, however, it was God’s will for Israel to conquer the territory. Sihon refused Moses’s offer, but God was in sovereign control as He had been with Pharaoh (Ex. 4:21). Sihon’s resistance became Israel’s opportunity. BACK TO DEUTERONOMY 2:27

STUDY NOTE FOR DEUTERONOMY 2:32 at Jahaz. About seven miles (11 km) south of Heshbon, Sihon was beaten and his territory conquered. The cities were put under the ban (i.e., Israel left no survivors, v. 34; Lev. 27:28 note). The calculated effect of the ban in ancient times was to make the inhabitants of an area flee without putting up resistance. Israel was commanded not to use this procedure except in their conquest of Canaan and Transjordan (20:10–15), where the holy nation would be corrupted by the influence of the remaining pagan culture (Ps. 106:34–39). The name of the city of Jahaz is found on the Moabite Stone from the ninth century B.C. Mesha, king of Moab, relates how he captured the city from the Israelites. BACK TO DEUTERONOMY 2:32

STUDY NOTES FOR DEUTERONOMY 3

STUDY NOTE FOR DEUTERONOMY 3:1 Og the king of Bashan. Bashan was a fertile region located east of the Jordan and the Sea of Galilee, extending from the Yarmuk River in the south to Mount Hermon in the north. It is wheat country today, and in ancient time was famous for its cattle and flocks (Ps. 22:12; Deut. 32:14). The spoil of this area must have seemed a treasure to the nomadic Israelites. BACK TO DEUTERONOMY 3:1

STUDY NOTE FOR DEUTERONOMY 3:8 beyond the Jordan. The east side of the river. This territory was more than half as large as Canaan proper. From the Arnon River to Mount Hermon is about 150 miles (240 km). BACK TO DEUTERONOMY 3:8

STUDY NOTE FOR DEUTERONOMY 3:9 Sirion ... Senir. Both terms for Mount Hermon are witnessed in ancient Canaanite and Mesopotamian texts. BACK TO DEUTERONOMY 3:9

STUDY NOTE FOR DEUTERONOMY 3:11 a bed of iron. Og’s bed, thirteen feet and six inches long by six feet wide (4.1 x 1.8 m), suggests he was a giant and that his people, the Rephaim, were also giants (2:10–12 note). The word translated “bed” is rare and could here be a euphemism for a sarcophagus large enough to hold tomb objects. The reference to “iron” may mean only that it was joined or trimmed with iron, a new material at this date (before the beginning of the Iron Age c. 1200 B.C.). See note on 8:9. BACK TO DEUTERONOMY 3:11

STUDY NOTE FOR DEUTERONOMY 3:12 the Reubenites and the Gadites. These tribes received the southern part of the conquered Transjordan area. Sparsely populated in the modern period, it was more thickly settled in ancient times. BACK TO DEUTERONOMY 3:12

STUDY NOTE FOR DEUTERONOMY 3:13 half-tribe of Manasseh. The north half of Gilead, beginning near Zarethan, and all of Bashan went to this half-tribe. BACK TO DEUTERONOMY 3:13

STUDY NOTE FOR DEUTERONOMY 3:14 Jair the Manassite. Manasseh had but one son, Machir, and he had one son, Gilead, who had many descendants (Num. 26:29–34). The conquest of Jair, who must have been one of the descendants of Gilead, is mentioned in Num. 32:41. BACK TO DEUTERONOMY 3:14

STUDY NOTE FOR DEUTERONOMY 3:18 All your men of valor shall cross. Note the required unity. None can settle until all the tribes have conquered their inheritance. Details are given in Num. 32. See the fulfillment of the pledge in Josh. 22. BACK TO DEUTERONOMY 3:18

STUDY NOTE FOR DEUTERONOMY 3:22 the LORD your God ... fights for you. When Moses passed the command to Joshua (Num. 27:12–23), he emphasized the promise: the Lord will give victory. BACK TO DEUTERONOMY 3:22

STUDY NOTE FOR DEUTERONOMY 3:23–28 Moses’s account of his prayer in the valley opposite Beth-peor is instructive (vv. 24, 25). It shows his knowledge of the Lord’s anger because of his sin at Meribah (Num. 20:12), and his knowledge that God does not “keep his anger forever” (cf. Ps. 103:9). In his prayer, Moses recognized God’s sovereign power and asked for mercy. BACK TO DEUTERONOMY 3:23

STUDY NOTE FOR DEUTERONOMY 3:29 Beth-peor. Means “House of Peor.” See note on 4:3. BACK TO DEUTERONOMY 3:29

STUDY NOTES FOR DEUTERONOMY 4

STUDY NOTE FOR DEUTERONOMY 4:1 statutes ... rules. “Statutes” may include regulations concerning worship (e.g., Ex. 12:24, the Passover); “rules” denotes case laws (Ex. 21:1–22:20). BACK TO DEUTERONOMY 4:1

STUDY NOTE FOR DEUTERONOMY 4:2 You shall not add. God’s instructions to Moses must be treated as sacred and kept inviolate (12:32). See the similar certification in Rev. 22:18, 19, which is quite possibly modeled on this prohibition in Deuteronomy. BACK TO DEUTERONOMY 4:2

STUDY NOTE FOR DEUTERONOMY 4:3 Baal-peor. A dreadful warning. The reference is to Num. 25, which details the idolatry at Baal-peor that God judged by killing twenty-four thousand people. BACK TO DEUTERONOMY 4:3

STUDY NOTE FOR DEUTERONOMY 4:6 the peoples. Israel’s fidelity will be a testimony to the world that God is near His people and that His moral demands are righteous. BACK TO DEUTERONOMY 4:6

STUDY NOTE FOR DEUTERONOMY 4:9 Make them known to your children. Deuteronomy stresses the covenant responsibility of parents for their children (6:7; 11:19). This covenant concern for children continues in the NT (Matt. 19:14 note; Acts 2:39; Eph. 6:4). BACK TO DEUTERONOMY 4:9

STUDY NOTE FOR DEUTERONOMY 4:10 how on the day that you stood. A reference to the great theophany (visible self-revelation of God) at Mount Sinai recorded in Ex. 19:9–20:19. It was an unforgettable experience. BACK TO DEUTERONOMY 4:10

STUDY NOTE FOR DEUTERONOMY 4:13 the Ten Commandments. This title is used also in 10:4 and Ex. 34:28. Most Protestants usually divide them into four commandments dealing with duty to God and six with duty to man. Roman Catholics unite the first and second and divide the tenth, resulting in a division of three and seven. The command regarding the Sabbath is pivotal: it has reference to God and is for the benefit of both people and animals as well (Mark 2:27). The first three commandments concern God exclusively; the last six deal with humans. BACK TO DEUTERONOMY 4:13

STUDY NOTE FOR DEUTERONOMY 4:15 you saw no form. God is transcendent Spirit (John 4:24), which rules out any idolatrous representation of the divine nature in the form of animate objects (vv. 16–18) and any worship of the created order (v. 19). BACK TO DEUTERONOMY 4:15

STUDY NOTE FOR DEUTERONOMY 4:20 the iron furnace. A hot furnace used to smelt iron, making for a vivid metaphor for a place of great suffering (8:9 note). BACK TO DEUTERONOMY 4:20

STUDY NOTE FOR DEUTERONOMY 4:21 the LORD was angry with me. See 1:37; 3:26; Num. 20:12. BACK TO DEUTERONOMY 4:21

STUDY NOTE FOR DEUTERONOMY 4:24 a consuming fire. God’s presence is often associated with fire (Gen. 15:17; Ex. 3:3–5; 13:21; Num. 11:1–3), and divine judgment comes occasionally through fire (Lev. 10:2).

a jealous God. See note on Ex. 20:5. BACK TO DEUTERONOMY 4:24

STUDY NOTE FOR DEUTERONOMY 4:25–29 Here in brief form is found the warning embodied in the curses of 28:15–68. But here also is a promise to the repentant. BACK TO DEUTERONOMY 4:25

STUDY NOTE FOR DEUTERONOMY 4:27 the LORD will scatter you. Such passages have been taken by some as proof that Deuteronomy was not written by Moses but by someone in the sixth century B.C. during the Jewish exile in Babylon. However, the warning is general, and there is no mention of captivity in Babylon or of conditions in that later period, which would be expected if the book was written then. BACK TO DEUTERONOMY 4:27

STUDY NOTE FOR DEUTERONOMY 4:30 the latter days. This phrase, repeated in 31:29, refers to any future time of apostasy and renewal (cf. Num. 24:14). BACK TO DEUTERONOMY 4:30

STUDY NOTE FOR DEUTERONOMY 4:31 a merciful God. This description may allude to the name of God given in Ex. 34:6 (“the LORD, a God merciful”). The theme of God’s love for His people is highlighted in Deuteronomy (7:7–9, 13; 10:15, 18; 23:5; 33:3), anticipating the more complete revelation of God’s love in the NT (John 3:16; Rom. 5:8; Eph. 2:4, 5; 1 John 3:1).

the covenant with your fathers. See 1:8. BACK TO DEUTERONOMY 4:31

STUDY NOTE FOR DEUTERONOMY 4:32 the day that God created man. Except for the creation account in the early chapters of Genesis, this is the only mention in the Pentateuch of the creation of human beings. BACK TO DEUTERONOMY 4:32

STUDY NOTE FOR DEUTERONOMY 4:34 in Egypt. A reference to the deliverance from Egypt, a topic repeatedly mentioned in Deuteronomy. BACK TO DEUTERONOMY 4:34

STUDY NOTE FOR DEUTERONOMY 4:37 his own presence. See Ex. 33:14. BACK TO DEUTERONOMY 4:37

STUDY NOTE FOR DEUTERONOMY 4:41–43 This parenthetical section, in narrative style, marks the close of the first great speech. Moses names the cities of refuge for Transjordan. The principle of having cities of refuge was given in Ex. 21:13; that there should be six was stated in Num. 35:6. This section names the three for Transjordan, while 19:1–13 specifies that three should be designated for Canaan itself. Finally, all six cities are named in Josh. 20:7, 8. This progressive unfolding is consistent with Mosaic authorship and an indication that Deuteronomy was not written after the conquest of Canaan. BACK TO DEUTERONOMY 4:41

STUDY NOTE FOR DEUTERONOMY 4:44–11:32 In his second address (and in the section to follow, chs. 12–26), Moses expounds the way of life in the covenant. The exposition focuses on love for the Lord, love that issues in obedience and consecration, as exemplified among the Levites set apart for service to the Lord. The sermon closes with a preview of the solemn declaration of covenant obligations elaborated in chs. 27–30. BACK TO DEUTERONOMY 4:44

STUDY NOTE FOR DEUTERONOMY 4:45 testimonies ... statutes ... rules. Note the use of covenantal language. This portion of Deuteronomy, with its listing of covenantal requirements, resembles the stipulation sections of ancient treaties, especially those of the second millennium B.C. (see Introduction: Date and Occasion). BACK TO DEUTERONOMY 4:45

STUDY NOTE FOR DEUTERONOMY 4:49 the slopes of Pisgah. See the similar area description in 3:17. BACK TO DEUTERONOMY 4:49

STUDY NOTES FOR DEUTERONOMY 5

STUDY NOTE FOR DEUTERONOMY 5:1 Hear, O Israel. This solemn form of address to Israel is found only in Deuteronomy: first here, then in the great Shema of 6:4, and finally in the exhortation of 9:1–3. Here the foundational covenant at Mount Sinai in Horeb is recalled. BACK TO DEUTERONOMY 5:1

STUDY NOTE FOR DEUTERONOMY 5:3 Not with our fathers. Moses is differentiating the Sinai covenant from the promise of the land made to the patriarchs—Abraham, Isaac, and Jacob. It was not the patriarchs who stood before God at Sinai but the Israelites who left Egypt with Moses (11:2 note). BACK TO DEUTERONOMY 5:3

STUDY NOTE FOR DEUTERONOMY 5:4 face to face. Directly, without a mediator. After God spoke the Ten Commandments to the people, out of fear they asked for Moses to be a mediator between them and God (Ex. 20:18–19). BACK TO DEUTERONOMY 5:4

STUDY NOTE FOR DEUTERONOMY 5:6–21 See Ex. 20:2–17 and notes. BACK TO DEUTERONOMY 5:6

STUDY NOTE FOR DEUTERONOMY 5:7 no other gods. The exalted monotheism of this commandment and of the whole OT was unique in ancient times. There are no other gods (4:39), and the worship of anything other than God Himself is forbidden. BACK TO DEUTERONOMY 5:7

STUDY NOTE FOR DEUTERONOMY 5:8 a carved image. See 4:15–18; note on Ex. 20:4. BACK TO DEUTERONOMY 5:8

STUDY NOTE FOR DEUTERONOMY 5:10 to thousands. Whereas God’s anger extends only to the third and fourth generation, His love extends to thousands. In light of 7:9, some interpret “thousands” to refer to generations. This may not necessarily be implied here. BACK TO DEUTERONOMY 5:10

STUDY NOTE FOR DEUTERONOMY 5:12 Observe the Sabbath day. Most of the commandments in Deuteronomy parallel almost verbatim those in Exodus. Although there are numerous subtle distinctions between the two passages when read in Hebrew, they nevertheless demonstrate an obvious interdependence. Deuteronomy bases these commands on the deliverance from the bondage of Egypt, whereas Exodus cites God’s work of creation as a basis. The continuing sabbatical principle commands a weekly day of rest. The change from the seventh day to the first day or Lord’s Day by the NT church (Rev. 1:10), in celebration of Christ’s resurrection, points to the inauguration of the new creation (1 Cor. 15:45–49; 2 Cor. 5:17; cf. Ex. 20:11) and to the believer’s redemption from bondage to sin through the death and resurrection of Christ. BACK TO DEUTERONOMY 5:12

STUDY NOTE FOR DEUTERONOMY 5:16 that your days may be long. Other passages suggest that this clause may primarily be a promise of settled conditions and long peace for the people in the land, which also includes freedom from early death in war and revolution (5:33; 30:18, 20; cf. 25:15). BACK TO DEUTERONOMY 5:16

STUDY NOTE FOR DEUTERONOMY 5:22 and he added no more. Lit. “and He did not add,” perhaps an idiom meaning that He spoke no more. This would fit the statement in Exodus that the people in their fear asked that God speak no more to them directly but to address them only through Moses (Ex. 20:19).

two tablets of stone. The tablets are mentioned in Ex. 31:18, where they are called the “two tablets of the testimony ... written with the finger of God.” In addition, the tablets were inscribed on both sides (Ex. 32:15). These tablets were broken (Ex. 32:19), but new ones were made (Ex. 34:1–4, 27). Called “the testimony,” the tablets were placed in the ark of the testimony (Ex. 25:16; 40:20), also called the “ark of the covenant” (Num. 10:33). The “testimony” refers to the written record attesting the terms of the covenant (Ex. 25:16 note). BACK TO DEUTERONOMY 5:22

STUDY NOTES FOR DEUTERONOMY 6

STUDY NOTE FOR DEUTERONOMY 6:2 days may be long. These words translate the same Hebrew phrase as in 5:33. Here also we may understand the meaning as “long life in the land.” BACK TO DEUTERONOMY 6:2

STUDY NOTE FOR DEUTERONOMY 6:4 Hear, O Israel. Often called the Shema, from the initial Hebrew word meaning “hear,” this verse is the great confession of Israel’s monotheistic faith, and to this day it is recited morning and evening by Jews (cf. Mark 12:29). See note on 5:1.

The LORD ... LORD is one. Though the Hebrew may be translated several ways (see text note), it is best to understand the verse as affirming both God’s uniqueness and unity or singularity—the only God is “one” (Mark 12:29). As the OT implies and the NT explicitly teaches, however, there is differentiation of persons within the unity of the Godhead. See theological note “The Triunity of God” on p. 1204. BACK TO DEUTERONOMY 6:4

STUDY NOTE FOR DEUTERONOMY 6:5 all your might. The Hebrew expresses totality. For this reason the NT sometimes renders it “mind and strength” (Mark 12:30). This is the language of devotion. God demands not mere outward obedience to His commands but the heartfelt love and commitment of the whole person (Prov. 23:26). BACK TO DEUTERONOMY 6:5

STUDY NOTE FOR DEUTERONOMY 6:8 frontlets between your eyes. The phrases in this section are multiplied to emphasize the overall importance of God’s demands. Jews since before the time of Christ have taken these verses literally and tie little boxes containing these verses on their arms and foreheads and fasten them on their doorposts (cf. Matt. 23:5). BACK TO DEUTERONOMY 6:8

STUDY NOTE FOR DEUTERONOMY 6:10 the land that he swore to your fathers. See 5:3 and note. This is one of many references in Deuteronomy to God’s solemn promise to the patriarchs. BACK TO DEUTERONOMY 6:10

STUDY NOTE FOR DEUTERONOMY 6:13 by his name you shall swear. The third commandment does not forbid the invocation of God’s name in oaths and vows (cf. Judg. 8:19), but it forbids false oaths and vows. Because swearing by the name of a god implies the recognition and worship of that god, the Israelites are not to swear by other gods (cf. Jer. 5:7; Zeph. 1:5). This verse is quoted by Jesus when tempted by Satan (Matt. 4:10; Luke 4:8). BACK TO DEUTERONOMY 6:13

STUDY NOTE FOR DEUTERONOMY 6:15 a jealous God. See note on Ex. 20:5. BACK TO DEUTERONOMY 6:15

STUDY NOTE FOR DEUTERONOMY 6:16 Massah. This word means “testing” (Ex. 17:7). Later in OT history, King Ahaz of Judah cites this verse insincerely (Is. 7:12). This verse is quoted by Jesus when Satan tempts Him (Matt. 4:7; Luke 4:12). BACK TO DEUTERONOMY 6:16

STUDY NOTE FOR DEUTERONOMY 6:20–24 See note on 4:9. BACK TO DEUTERONOMY 6:20

STUDY NOTE FOR DEUTERONOMY 6:24 to do ... to fear the LORD . See John 14:23. BACK TO DEUTERONOMY 6:24

STUDY NOTES FOR DEUTERONOMY 7

STUDY NOTE FOR DEUTERONOMY 7:1 clears away. See note on 2:32. Here the Israelites are specifically promised that the Lord will drive out the inhabitants.

seven nations. These seven nations are difficult to identify. In 20:17 only six nations are mentioned (as also in Ex. 3:8, 17; 13:5; 33:2; 34:11), and the Girgashites are omitted. The Jebusites inhabited Jebus, another name for Jerusalem, and there is some indication that they were Hurrians (2:10–12). Amorites are known from ancient Mesopotamia. The ancient lawgiver Hammurabi (1792–1750 B.C.) was an Amorite, as were Og and Sihon, kings of Transjordan. The word “Canaanite” seems to include them all. BACK TO DEUTERONOMY 7:1

STUDY NOTE FOR DEUTERONOMY 7:2 complete destruction. See note 2:32. Some think that the God of the OT was harsh and vengeful to decree the destruction of the Canaanites, but this is to forget that God is just. The sins of the land’s inhabitants were extreme, and the time for judgment had come (cf. Gen. 15:16). God used Israel to punish the Canaanites but warned that if Israel committed apostasy, leaving the God who had graciously revealed Himself to them, they too would perish (28:15–68). Centuries later, God used the Assyrians and the Babylonians to punish Israel. BACK TO DEUTERONOMY 7:2

STUDY NOTE FOR DEUTERONOMY 7:3 You shall not intermarry. Marriage is the closest of human ties, and its sacredness is guarded in OT law. The corollary is that marriage must not be contracted with unbelievers, a principle repeated in the NT (1 Cor. 7:39). Israel did not maintain her spiritual purity and suffered for it (Ps. 106:37–39). BACK TO DEUTERONOMY 7:3

STUDY NOTE FOR DEUTERONOMY 7:5 break down their altars. Israel was chosen to be a holy people (v. 6), and God does not tolerate false religions. Although the means of separation have changed, believers today have been chosen for holiness (Eph. 1:4) and are called to separate from false worship (2 Cor. 6:15–18). BACK TO DEUTERONOMY 7:5

STUDY NOTE FOR DEUTERONOMY 7:8 loves you ... keeping the oath. The election of Israel as a holy nation set apart for God (vv. 6, 7) was grounded not in any merit or intrinsic goodness in Israel but in God’s love and in His faithfulness to the covenant promises made to the patriarchs (6:10). God’s election of the church is based on His oath to Jesus, the son of Abraham, the Son of God (Ps. 110:4; John 17:6). See theological note “Covenant” on p. 37. BACK TO DEUTERONOMY 7:8

STUDY NOTE FOR DEUTERONOMY 7:9 a thousand generations. See 5:10 and note. BACK TO DEUTERONOMY 7:9

STUDY NOTE FOR DEUTERONOMY 7:13 He will also bless the fruit of your womb. See 28:4, where a similar verse is included in a litany of blessings.

grain ... wine ... oil. The three staples of the ancient agricultural economy, here symbolic of prosperity (11:14; 14:23; 18:4); the “oil” is the olive oil used in cooking and lamps. BACK TO DEUTERONOMY 7:13

STUDY NOTE FOR DEUTERONOMY 7:15 the evil diseases of Egypt. The same promise of health is given in Ex. 15:26, and the converse is given as a curse in Deut. 28:60. BACK TO DEUTERONOMY 7:15

STUDY NOTE FOR DEUTERONOMY 7:20 God will send hornets. The Hb. word for “hornet” may mean “depression” or “discouragement.” The figure of stinging insects chasing the enemy is used elsewhere (1:44; Is. 7:18), and the metaphor of a hornet is quite appropriate (Ex. 23:28 note). God promises to fight for His people with the same power He manifested in the exodus (v. 18). BACK TO DEUTERONOMY 7:20

STUDY NOTE FOR DEUTERONOMY 7:21 great and awesome. See theological note “The Incomprehensibility of God” on p. 630. BACK TO DEUTERONOMY 7:21

STUDY NOTE FOR DEUTERONOMY 7:25 it is an abomination. Another call for Israel to utterly hate pagan idolatry. But the idols were often made of gold and were valuable. The precious metal was under the ban (Hb. herem); the idols were to be destroyed, and what could pass through the fire was to be given to the Lord (Josh. 6:18, 19). BACK TO DEUTERONOMY 7:25

STUDY NOTES FOR DEUTERONOMY 8

STUDY NOTE FOR DEUTERONOMY 8:3 manna, which you did not know. The initial giving of manna is mentioned in Ex. 16:15, its cessation in Josh. 5:12. God chose to sustain His people in the wilderness by a means previously unknown to them. Through this miraculous provision God humbled the people (by challenging their self-sufficiency) and tested their obedience (v. 16; cf. Ex. 16:16–30).

man does not live by bread alone. See Matt. 4:4; Luke 4:4.

every word that comes from the mouth of the LORD . Even more basic to life than physical food is the sustaining Word of God (Heb. 1:3). BACK TO DEUTERONOMY 8:3

STUDY NOTE FOR DEUTERONOMY 8:4 Your clothing did not wear out. This miraculous preservation is mentioned also in 29:5 but not elsewhere. BACK TO DEUTERONOMY 8:4

STUDY NOTE FOR DEUTERONOMY 8:5 as a man disciplines his son. God let them hunger that He might show them His supply (v. 3). Discipline usually includes initial difficulty followed by blessing (Prov. 3:11, 12; Heb. 12:5, 6). BACK TO DEUTERONOMY 8:5

STUDY NOTE FOR DEUTERONOMY 8:7–9 a good land ... iron ... copper. The description is more extensive than the familiar “flowing with milk and honey” found in most of the rest of the Pentateuch. Palestine certainly had more variety and more rainfall than the flat land of Goshen, but today much of the land is arid. The climate may have been different then, for a small difference in rainfall can significantly affect productivity. The land today has suffered from years of mismanagement—modern hills that were forested within recent memory are now barren. In Assyrian reliefs from c. 800 B.C., Israel is depicted with lush vines and grapes, and there is no reason to deny the characterization of the land as pleasant (11:9–12). BACK TO DEUTERONOMY 8:7

STUDY NOTE FOR DEUTERONOMY 8:9 whose stones are iron. The Iron Age (c. 1200–300 B.C.) came to Palestine after Moses died (c. 1406 B.C.), but iron was known before that. Inventories in ancient Ugarit (c. 1400 B.C.) mention two talents of iron. The copper mines of the Sinai Peninsula and the area of south Transjordan were a valuable resource in antiquity and probably were a source of Solomon’s wealth. BACK TO DEUTERONOMY 8:9

STUDY NOTE FOR DEUTERONOMY 8:19 if you forget. Continuing fidelity is the requirement for blessing. Israel without God is no better than the pagans. But God will keep His covenant with the fathers and save a remnant chosen by grace (v. 18; Rom. 11:28, 29). BACK TO DEUTERONOMY 8:19

STUDY NOTES FOR DEUTERONOMY 9

STUDY NOTE FOR DEUTERONOMY 9:1 Hear, O Israel. See note 5:1. In this long section of exhortation (9:1–11:32), Moses turns toward the future. In the forthcoming conquest of Canaan, God will go before them (v. 3). BACK TO DEUTERONOMY 9:1

STUDY NOTE FOR DEUTERONOMY 9:2 the Anakim. See 1:28; 2:21. The Anakim frightened the faithless spies forty years earlier (Num. 13:22, 28). BACK TO DEUTERONOMY 9:2

STUDY NOTE FOR DEUTERONOMY 9:4 because of my righteousness. Note the threefold emphasis in this section (vv. 4–6) that the victory was not because of Israel’s goodness but was entirely the work of God’s grace. Repetition was characteristic of Hebrew literature and aided learning and memorization. BACK TO DEUTERONOMY 9:4

STUDY NOTE FOR DEUTERONOMY 9:9 I went up the mountain. Moses retells the story given in Exodus (Ex. 24:12, 18; 32:7–10, 15–20). BACK TO DEUTERONOMY 9:9

STUDY NOTE FOR DEUTERONOMY 9:21 the brook that ran down from the mountain. Today, no stream flows down from Jebel Musa, the peak often identified as Mount Sinai (Ex. 16:1 note). The ground has some moisture, and low bushes grow, but the mention of a stream implies that in Moses’s time there was more rainfall than now (8:7–9 note). BACK TO DEUTERONOMY 9:21

STUDY NOTE FOR DEUTERONOMY 9:22 Taberah. See Num. 11:3.

Massah. See 6:16 and Ex. 17:7.

Kibroth-hattaavah. See Num. 11:34. BACK TO DEUTERONOMY 9:22

STUDY NOTE FOR DEUTERONOMY 9:23 you rebelled. The sheer persistence in rebellion by the Israelites (v. 24) points to the importance of Moses’s intercession (vv. 25–28; Ex. 32:11–13) and to the gracious power of God, who remains faithful to His covenant despite the failings of His people (v. 29). BACK TO DEUTERONOMY 9:23

STUDY NOTES FOR DEUTERONOMY 10

STUDY NOTE FOR DEUTERONOMY 10:1–5 Summarizing the material in Ex. 34:1–4 and 37:1–9, Moses here telescopes the receiving of the commandments and the building of the ark. The tablets were put in the ark when the tabernacle was set up, as mentioned in Ex. 40:20.

10:1 two tablets of stone. It has generally been assumed that the law was written once, the extent of the material requiring two tablets or a double tablet. More recently, some have suggested that there were two tablets, each a separate copy of the law. This reflects the ancient practice of providing each treaty partner with a copy of the agreement. Because the ark was both the place of God’s presence with His people and the focal point of Israel’s worship, it was appropriate for both copies of the covenantal terms to be housed in the ark. See note on Ex. 31:18. BACK TO DEUTERONOMY 10:1

STUDY NOTE FOR DEUTERONOMY 10:4 the Ten Commandments. See note on 4:13. BACK TO DEUTERONOMY 10:4

STUDY NOTE FOR DEUTERONOMY 10:6–9 Some have suggested that this parenthetical section breaks the narrative and is, therefore, a later insertion. It is evident, however, that this section ties together a number of themes from the preceding context: Aaron’s role in the golden calf incident, for which he was threatened with death that was averted only by Moses’s intercession (9:20); the impending possession of the land (9:1–4), in which the Levites would not participate because the Lord was their inheritance (v. 9; cf. 9:29); and the ark (vv. 1–5), which the Levites were to tend (v. 8).

The journeys in vv. 6, 7 appear to correspond to Num. 33:31–33. These movements are difficult to locate because we can identify only a few of the places mentioned.

10:6 Moserah ... Aaron died. This mention of Aaron’s death underscores the effectiveness of Moses’s intercession (9:20). Aaron was not killed at Sinai but lived until the fortieth year after the exodus (Num. 33:38). BACK TO DEUTERONOMY 10:6

STUDY NOTE FOR DEUTERONOMY 10:8 At that time. This does not refer to the time of Aaron’s death (v. 6) or to the events of v. 7 but to the time of the revelation at Sinai (Ex. 28; 29). BACK TO DEUTERONOMY 10:8

STUDY NOTE FOR DEUTERONOMY 10:11 to their fathers. To the patriarchs (9:5; Ex. 33:1). BACK TO DEUTERONOMY 10:11

STUDY NOTE FOR DEUTERONOMY 10:12 what does the LORD your God require of you. This rhetorical question resembles the much-quoted Mic. 6:8, which calls us to justice, mercy, and humility in our walk with God (cf. Matt. 23:23). To walk with God requires that we love Him with all our being and keep His commandments—love and obedience go together (John 14:23). To love God with our whole being is the greatest commandment (Deut. 6:5; Mark 12:29–34). BACK TO DEUTERONOMY 10:12

STUDY NOTE FOR DEUTERONOMY 10:15 you above all. The contrast is a noble one, between God’s sovereignty over and common grace to all creation (v. 14) and His special electing love for the patriarchs and the nation (v. 15). BACK TO DEUTERONOMY 10:15

STUDY NOTE FOR DEUTERONOMY 10:16 Circumcise ... your heart. This verse (along with Deut. 30:6 and Jer. 4:4) is an effective answer to those who imagine that the OT teaches merely a religion of outward form. Circumcision was a sign of God’s covenant with Abraham (Gen. 17:10–14). What really mattered was a life oriented toward what the covenant promised and demanded, not the physical act of circumcision itself. As Paul indicates, circumcision in itself has no saving significance. True circumcision is “of the heart, by the Spirit, not by the letter” (Rom. 2:29). BACK TO DEUTERONOMY 10:16

STUDY NOTE FOR DEUTERONOMY 10:18 He executes justice. The Lord of surpassing greatness and sovereignty (“God of gods and Lord of lords,” v. 17) is also revealed to be the supremely compassionate God who has deep concern for the least in human society: the fatherless, the widow, and the alien. In this He is our example (v. 19). BACK TO DEUTERONOMY 10:18

STUDY NOTE FOR DEUTERONOMY 10:22 seventy. See note on Ex. 1:5. Mention of the number who went into Egypt emphasizes God’s great love in increasing Israel’s population. BACK TO DEUTERONOMY 10:22

STUDY NOTES FOR DEUTERONOMY 11

STUDY NOTE FOR DEUTERONOMY 11:2 your children. Since the people have seen God’s wonderful deliverance (v. 8), they should therefore obey God’s commands all the more faithfully. In his mention of “children,” it does not seem that Moses distinguishes the adults over age forty in his audience, who saw the exodus, from the youths who did not. The younger generation also has seen God’s preserving care and discipline in the wilderness (vv. 5, 6). Probably, therefore, Moses is distinguishing the current generation to which he is speaking from their children yet to be born. BACK TO DEUTERONOMY 11:2

STUDY NOTE FOR DEUTERONOMY 11:6 Dathan and Abiram. Moses distinguishes Dathan and Abiram from Korah. Likewise, Ps. 106:17 does not include Korah with those buried alive. This distinction is not because the information about Korah belongs to a later time of writing, as some have held; rather, this distinction by Moses is precise. Closer reading of the record in Num. 16:16–35 shows that Korah was at the tabernacle among the 250 men with censers. Dathan and Abiram, who were not Levites, were in front of their tents with their families when the earth swallowed them up and Korah’s family with them. But Korah himself perished with the 250 in the fire from the Lord. BACK TO DEUTERONOMY 11:6

STUDY NOTE FOR DEUTERONOMY 11:9 live long in the land. See note on 5:16. BACK TO DEUTERONOMY 11:9

STUDY NOTE FOR DEUTERONOMY 11:10 irrigated it. The precise detail of this allusion is unclear. It may refer to the sluice gates of irrigation canals (which were often opened by the gardener’s foot), or to the burdensome practice of carrying water by bucket. In contrast to the Promised Land, which had sufficient rainfall for agriculture (vv. 9, 11), arid Egypt depended heavily upon irrigation for farming. BACK TO DEUTERONOMY 11:10

STUDY NOTE FOR DEUTERONOMY 11:13 with all your heart. The command to love the Lord “with all your heart” (6:5) is echoed in Deuteronomy nine times. BACK TO DEUTERONOMY 11:13

STUDY NOTE FOR DEUTERONOMY 11:14 grain ... wine ... oil. See note on 7:13. BACK TO DEUTERONOMY 11:14

STUDY NOTE FOR DEUTERONOMY 11:19 teach them to your children. See note on 4:9, and the similar exhortations and metaphors in 6:6–9. BACK TO DEUTERONOMY 11:19

STUDY NOTE FOR DEUTERONOMY 11:24 Every place ... your foot treads. The same expression and the same boundaries of Canaan are repeated in Josh. 1:3–5. Because the boundaries need to include a southern limit, “wilderness” probably means the Sinai Desert. The boundaries include all of modern Israel and Lebanon, together with part of Syria. This expression may refer to the practice of gaining formal title to a land by walking through it. BACK TO DEUTERONOMY 11:24

STUDY NOTE FOR DEUTERONOMY 11:26 a blessing and a curse. This introduction to the ceremony of blessing and cursing that is to take place at Ebal and Gerizim is reiterated in Deut. 30:19 at the end of Moses’s speech. Under divine inspiration, Moses emphasizes the people’s obligation to love God and obey His commands. BACK TO DEUTERONOMY 11:26

STUDY NOTE FOR DEUTERONOMY 11:29 Mount Gerizim ... Mount Ebal. The details of this ceremony are provided in chs. 27; 28; the ceremony itself is performed according to Moses’s direction by Joshua (Josh. 8:30–35). The phrase “beyond the Jordan ... toward the going down of the sun” (v. 30) point to a location in Canaan (i.e., west of the Jordan). According to Gen. 12:6, the “oak of Moreh” was near Shechem. The precise location of Gilgal is uncertain, but it seems to have been near Jericho (Josh. 4:19). The Canaanites inhabited this whole territory, and there is no reason to doubt the usual identification of these mountains as the two mountains near Shechem astride the main north-south road. BACK TO DEUTERONOMY 11:29

STUDY NOTES FOR DEUTERONOMY 12

STUDY NOTE FOR DEUTERONOMY 12:1–26:19 Moses continues to expound the covenant way of life, reiterating laws governing Israel’s worship and conduct. The laws pertain to topics from idolatry to tithes, from priests to divorce, from nations to the individual. The section concludes with exhortations to obey the Lord, who is both redeemer and king.

12:1 statutes and rules. See 4:1 note. Moses explains in chs. 12–26 the covenant obligations. BACK TO DEUTERONOMY 12:1

STUDY NOTE FOR DEUTERONOMY 12:5 the place that the LORD your God will choose. This passage has been used to argue that Deuteronomy was written in the sixth century B.C. so as to support Josiah’s centralization of worship at Jerusalem in that period (Introduction: Date and Occasion). But that view, which presupposes an untenable evolutionary theory of the development of Israelite religion, misreads this verse. The reference here to “the place” certainly need not imply that the location of the temple in Jerusalem was known when this text was written. In the course of Israel’s history, worship of the Lord was successively centered in several places: Shiloh (Josh. 18:1) and Gibeon (1 Chr. 16:39) as well as later in Jerusalem. The stress here is on the contrast between “the place ... the LORD your God will choose” and “the places where the nations ... served their gods” (v. 2). Purity of worship in obedience to divine command, rather than centralization, is primarily in view. BACK TO DEUTERONOMY 12:5

STUDY NOTE FOR DEUTERONOMY 12:7 eat ... rejoice. Some sacrifices are shared by priests and worshipers. The worship of Israel is meant to be holy, reverent, and joyful. The worship of the holy God involves repentance and cleansing, but the redeemed heart is full of joy and praise. Psalms frequently expresses such joyful devotion. BACK TO DEUTERONOMY 12:7

STUDY NOTE FOR DEUTERONOMY 12:12 no ... inheritance. The gifts of the worshipers are, in part, to support the priests and Levites, who are allotted no farmland of their own (10:6–9). BACK TO DEUTERONOMY 12:12

STUDY NOTE FOR DEUTERONOMY 12:15 slaughter ... within any of your towns. The same rule is given in vv. 20, 21. They can slaughter for meat anywhere, but sacrificial meat and foodstuffs devoted to God can only be eaten at the central place of worship. See note Lev. 17:3. BACK TO DEUTERONOMY 12:15

STUDY NOTE FOR DEUTERONOMY 12:21 If the place ... is too far. See 14:24–26. BACK TO DEUTERONOMY 12:21

STUDY NOTE FOR DEUTERONOMY 12:23 the blood is the life. The same principle is given in Gen. 9:4 and Lev. 17:10–14. The treatment of the blood in the sacrificial system shows that it stands for the life of the animal. When the blood is gone, the life is gone. When blood is sprinkled on the altar, innocent life is shed for a guilty sinner. The OT sacrifices show a theology of substitution of the innocent for the guilty. This concept anticipates something more important to come, because an animal, no matter how perfect, is by no means as valuable as a human being (Mic. 6:6, 7). For this reason, Is. 53:10 looks forward to the innocent Servant of the Lord dying as a sin offering (cf. John 1:29). BACK TO DEUTERONOMY 12:23

STUDY NOTE FOR DEUTERONOMY 12:31 they even burn their sons and their daughters. Child sacrifice was common in ancient times, especially in the Phoenician colony of Carthage in North Africa. In ancient pagan cultures, children were sometimes sacrificed in times of great need as an expression of devotion to a god (2 Kin. 3:27). Even some Israelites at times engaged in this detestable practice (Judg. 11:30–40; Ps. 106:34–39; Jer. 7:31). BACK TO DEUTERONOMY 12:31

STUDY NOTE FOR DEUTERONOMY 12:32 You shall not add. See 4:2. BACK TO DEUTERONOMY 12:32

STUDY NOTES FOR DEUTERONOMY 13

STUDY NOTE FOR DEUTERONOMY 13:1–18 Moses issues warnings against apostasy in ch. 13. The first (vv. 1–5) concerns false prophets. The other sections warn against a near relative who tempts a family member to apostasy (vv. 6–11) and the apostasy of a whole town (vv. 12–18). In each case, the penalty is death.

13:1–5 The caution against a false prophet is given to emphasize that even though a prophet seems to carry impressive credentials, the theological test is still crucial. No true prophet can possibly advance a false religion, since Israel’s God is the true and only God. All other gods are the creations of men. Those who follow them and worship them must be eliminated from Israel. BACK TO DEUTERONOMY 13:1

STUDY NOTE FOR DEUTERONOMY 13:6–11 Attention turns to the second instance of seduction to apostasy.

13:6 your brother ... friend. The closest ties on earth do not dissolve the obligation to remain faithful to the true and only God (cf. 21:18–21). BACK TO DEUTERONOMY 13:6

STUDY NOTE FOR DEUTERONOMY 13:10 See theological note “The Threefold Use of the Law.” BACK TO DEUTERONOMY 13:10

STUDY NOTE FOR DEUTERONOMY 13:12–18 In the third instance of apostasy, the case of a whole town is considered. First, investigation is undertaken (vv. 12–14). If the thing is true, the town must be destroyed (vv. 14–15). Note that the plunder of the town is not to be taken for private gain (vv. 16–18). The thought of gain might cloud the judgment of those who investigate the charges of apostasy. The Hebrew for “heap” is tel, the word now used by archaeologists for the mounds comprising the ruins of successive generations of the buried cities they excavate. BACK TO DEUTERONOMY 13:12

STUDY NOTES FOR DEUTERONOMY 14

STUDY NOTE FOR DEUTERONOMY 14:1 You shall not cut yourselves ... for the dead. See Lev. 19:27, 28, where the same rules are given. Details of this custom are unclear, but it doubtless involves practices associated with ancestor worship and pagan ritual mourning. Because Israel has been chosen by God as His special possession (v. 2; 26:18), Israel is to be different and was to reject all pagan religion and associated rituals. BACK TO DEUTERONOMY 14:1

STUDY NOTE FOR DEUTERONOMY 14:3–21 This section and Num. 5:1–4 are the main references to the legislation regarding cleanness and uncleanness outside of Lev. 11–15. The only ground given for the prohibitions is that Israel is to be holy to the Lord. Several reasons, ranging from religious to medical, have been suggested for these laws. While in some cases the prohibitions require what is good public health procedure, the distinction of clean and unclean is not a matter of health. Rather, it reflects an important way of viewing the world, a view in which holiness and cleanness are associated with life and uncleanness with death. To be holy is to be like God, the source of life; to be unclean is to be under the power of death. The food laws will distinguish Israel as a holy nation; other nations are considered to be unclean. At the coming of Jesus and the inauguration of a new era in God’s redemptive purposes, the makeup of the holy nation changes with the incorporation of Gentiles (1 Pet. 2:9). See notes Lev. 11–15. BACK TO DEUTERONOMY 14:3

STUDY NOTE FOR DEUTERONOMY 14:11 all clean birds. No easy formula is given to identify clean birds. In general the scavenger birds are unclean, probably because of their frequent contact with carrion. Such birds might pose a health risk as well. Some of the birds listed in vv. 12–18 can no longer be precisely identified. BACK TO DEUTERONOMY 14:11

STUDY NOTE FOR DEUTERONOMY 14:19 winged insects. But there are exceptions: Lev. 11:22 explicitly mentions the locust, destroying locust, cricket, and grasshopper as clean. BACK TO DEUTERONOMY 14:19

STUDY NOTE FOR DEUTERONOMY 14:21 a young goat in its mother’s milk. This prohibition is not fully explained. Appearing also in Ex. 23:19 and 34:26, it is the basis of the practice among orthodox Jews of not eating milk and meat products together. Some have also suggested that cooking a goat in milk may have been a Canaanite practice with pagan religious implications, but the evidence is not clear. More likely, the regulation is intended to avoid mixing life and death; milk is meant to nourish the kid and should not, therefore, be associated with its death. BACK TO DEUTERONOMY 14:21

STUDY NOTE FOR DEUTERONOMY 14:22 tithe. A tenth. The custom of the tithe was known as early as the time of the patriarchs (Gen. 14:20; 28:22). Lev. 27:32 specifies that the tithe of animals must not be selected but must be “all that pass under the herdsman’s staff.” BACK TO DEUTERONOMY 14:22

STUDY NOTE FOR DEUTERONOMY 14:23 before the LORD . The tithe is to be taken to the sanctuary (12:17), where the worshipers are to eat a portion in joyful fellowship with the priests, Levites, and the poor. Far from being a burdensome requirement, the giving of the tithe is to be an occasion of celebration and worship (12:7 note; cf. 2 Cor. 9:7). BACK TO DEUTERONOMY 14:23

STUDY NOTE FOR DEUTERONOMY 14:24 if the way is too long. Travel in the ancient world was not easy, and the transportation of agricultural products was harder still. Here, Moses gives practical solution for these ancient Israelites—they can convert the goods to money and carry the money (v. 25). BACK TO DEUTERONOMY 14:24

STUDY NOTE FOR DEUTERONOMY 14:28 At the end of every three years. The third-year tithe is mentioned again only in 26:12, and the precise details are unclear. Because it is a special gift for the Levites and the poor, and because the Levitical cities will be scattered throughout Israel (Josh. 21), it will be impractical to take all the tithes at one time to the central place of worship. Thus, these tithe offerings are to be stored in the towns of Israel and used to provide for the needy. BACK TO DEUTERONOMY 14:28

STUDY NOTES FOR DEUTERONOMY 15

STUDY NOTE FOR DEUTERONOMY 15:1 every seven years ... grant a release. The sabbatical year was established and described in Ex. 23:10, 11 and Lev. 25:1–7, which require that the land should lie fallow during the seventh year. This passage (15:1–11) adds the provision that debts should be forgiven in that year. Since a loan might be arranged shortly before the sabbatical year, and thus be almost immediately forgiven, it might amount to a gift. For this reason vv. 7–11 warn against refusing to lend to the poor under these circumstances. BACK TO DEUTERONOMY 15:1

STUDY NOTE FOR DEUTERONOMY 15:4 there will be no poor. The forgiveness of personal loans to the poor is apparently in view here. God desires to bless His people materially in the Land of Promise so that borrowing would be unnecessary (vv. 5, 6). Although full obedience will result in the eradication of poverty from Israel, Moses realistically recognizes that some poverty will remain (v. 11; cf. Matt. 26:11). The sabbatical year and the Jubilee provisions (Lev. 25:8–34) are God’s gracious provisions to minimize the oppression of the poor in Israel. BACK TO DEUTERONOMY 15:4

STUDY NOTE FOR DEUTERONOMY 15:12 If your brother ... is sold. Because this law of servitude is similar to the sabbatical year regulation, one might think that the sabbatical year freed all slaves. But that is not stated. Rather, the period of servitude is six years for every Hebrew slave, and in the seventh year he goes free.

Recalling the nation’s experience of servitude in Egypt (v. 15), Israel is to be merciful to its slaves. Slaves will have rights (Ex. 21:1–11, 20), and the redemption provisions here are generous—the freed slave must be given something with which to start fresh (v. 13, 14; cf. Ex. 12:35, 36). The law of servitude described does not contradict the provision for freedom in the Year of Jubilee (Lev. 25:39–43). That provision probably refers to the special case of an impoverished servant whose ancestral property is gone and who therefore has nowhere to go if freed. When the Year of Jubilee comes, his home is to be restored and he will go to it. BACK TO DEUTERONOMY 15:12

STUDY NOTE FOR DEUTERONOMY 15:19 All the firstborn ... dedicate. See 12:17; 15:19 text note.

nor shear. The firstborn ox is not to be worked nor the firstborn sheep shorn, because they are to be given to the Lord while still young. BACK TO DEUTERONOMY 15:19

STUDY NOTE FOR DEUTERONOMY 15:21 any blemish. See 17:1. BACK TO DEUTERONOMY 15:21

STUDY NOTES FOR DEUTERONOMY 16

STUDY NOTE FOR DEUTERONOMY 16:1–17 Most of ch. 16 deals with the three pilgrimage festivals, so called because they require all grown males to celebrate them at the sanctuary. These feasts are mentioned briefly in Ex. 23:14–17, ending with the same charge given in similar language at Deut. 16:16: every man must bring his offering. The feasts are listed again in Ex. 34:18–23, where the Passover is simply included with the closely associated Feast of Unleavened Bread (Ex. 23:15 note). All five major feasts are listed more fully in Lev. 23, and they are listed with their offerings in Num. 28; 29.

16:1 the month of Abib. In Exodus, the Passover (Ex. 12:1–14) and the Feast of Unleavened Bread (Ex. 12:15–20) were instituted in the “first month” (Ex. 12:2, 18), also called the month of Abib, one of the Canaanite month names (Ex. 13:4; 23:15). The Babylonian name of the first month is Nisan, and Babylonian month names appear in the OT of the exilic and postexilic periods (e.g., Esth. 3:7).

keep the Passover. See notes on Ex. 12:1–26. The Passover clearly symbolizes substitution, since the lamb is slain in place of the firstborn. Although the blood of animals cannot, in itself, redeem human beings, the Passover lamb points forward to the effectual sacrifice of Christ (Heb. 10:1–14). So Paul is fully justified in saying, “Christ, our Passover lamb, has been sacrificed” (1 Cor. 5:7; cf. John 19:31–36). BACK TO DEUTERONOMY 16:1

STUDY NOTE FOR DEUTERONOMY 16:6 at the place ... God will choose. At the location of the sanctuary. See note 12:5. BACK TO DEUTERONOMY 16:6

STUDY NOTE FOR DEUTERONOMY 16:7 in the morning ... go to your tents. The lamb or goat is to be slaughtered at the sanctuary at sundown, roasted in that area for several hours, and then eaten at midnight. Following the celebration, the people will return to their tents in the morning. After their settlement in Canaan, when they assemble at the central sanctuary, the majority will surely live in tents again. In modern times, the Samaritan Passover on Mount Gerizim is performed precisely in this way. BACK TO DEUTERONOMY 16:7

STUDY NOTE FOR DEUTERONOMY 16:9–12 The Passover is always celebrated on the fourteenth day of the first month (corresponding to modern March–April). The Israelites use the lunar month, so the Passover is always close to a full moon. Associated with Passover is the presentation of the first ripe sheaf of grain (Lev. 23:4–14). On the day following the seventh Sabbath after that presentation (Lev. 23:15, 16) is the one-day “Feast of Weeks” (v. 10), called “Pentecost” in the NT because of this fifty-day (and seven-week) calculation. BACK TO DEUTERONOMY 16:9

STUDY NOTE FOR DEUTERONOMY 16:13–17 The “Feast of Booths” (v. 13) is so called because for a week the people are to gather at the sanctuary and live in temporary structures. It begins on the fifteenth day of the seventh lunar month (modern September–October), at the end of the agricultural season after the grain has been threshed and the grapes harvested. Naturally, the tithe of the harvest is to be brought at this feast, which is also to memorialize Israel’s pilgrim experience in leaving Egypt (Lev. 23:43). In addition, at every seventh celebration of this feast, the covenant obligations recorded by Moses are to be read publicly (31:10–13; Neh. 8). BACK TO DEUTERONOMY 16:13

STUDY NOTE FOR DEUTERONOMY 16:18 appoint judges and officers. Moses appointed leaders at Sinai (1:13), and this section specifies that such an organization should continue. Moreover, the high ideal of justice is to guide their conduct (19:15–21 note). BACK TO DEUTERONOMY 16:18

STUDY NOTE FOR DEUTERONOMY 16:19 a bribe blinds. This fact is often emphasized (Ex. 23:8; Prov. 17:23). BACK TO DEUTERONOMY 16:19

STUDY NOTE FOR DEUTERONOMY 16:21 Asherah. A reference to the wooden poles, images, or trees that represent the Canaanite goddess Asherah. There is to be no compromise with pagan idolatry (17:2–7). Despite such warnings, these pagan Asherah shrines later become a snare to the Israelites (Judg. 3:7, 8; 2 Kin. 13:6; 17:10). BACK TO DEUTERONOMY 16:21

STUDY NOTES FOR DEUTERONOMY 17

STUDY NOTE FOR DEUTERONOMY 17:1 blemish ... defect. It is repeatedly commanded that any flaw or defect makes an animal unsuitable for sacrifice (15:21; Lev. 22:19–25; Num. 19:2). Also, Lev. 21:16–23 specifies that any priest with a physical deformity cannot officiate. The symbolism is clear: God is holy (Lev. 21:23), and He demands perfection. To be fully holy is to be fully perfect, both physically and morally. As symbols of the coming perfect Savior and His worthy sacrifice, the sacrificial animals are to be without defect. BACK TO DEUTERONOMY 17:1

STUDY NOTE FOR DEUTERONOMY 17:2–7 The sin of idolatry is in view, the seriousness of which is indicated by the consistently prescribed death penalty (v. 5; ch. 13). In such instances, the judicial goal is not rehabilitation or restitution but to purge Israel of the abomination of idolatry (vv. 4, 7). The covenant originally ratified at Mount Sinai demands exclusive allegiance to God from the Israelites. They are to have no other gods (Ex. 20:3). BACK TO DEUTERONOMY 17:2

STUDY NOTE FOR DEUTERONOMY 17:6 two witnesses or of three witnesses. Condemnation does not take place on the basis of hearsay. Two or three witnesses must agree (v. 6; 19:15–19; Num. 35:30), and must be sufficiently convinced and sincere to take part in the stoning, knowing that the penalty for false witness to a crime is the same as for the crime itself (19:19). There is no torture for confession or torture of witnesses. BACK TO DEUTERONOMY 17:6

STUDY NOTE FOR DEUTERONOMY 17:8 requiring decision. We do not know the precise details of the ancient Israelite judicial system (19:15–21 note). There were graded courts to take care of difficult cases (Ex. 18:21–26), with priests who judged and also other judges, probably tribal elders or leaders drawn from the people. There were no professional judges in ancient Israel. This passage stresses that the judicial office is divinely ordained and that verdicts were to be accepted on pain of death (v. 12). BACK TO DEUTERONOMY 17:8

STUDY NOTE FOR DEUTERONOMY 17:14–17 The reference to “a king” (v. 14) is conditional and need not imply that the text was written when a king ruled Israel, although critics have argued that with its reference to horses, wives, and wealth, the section refers to Solomon and was written long after him by one of his detractors. There was no king in Moses’s time, but the future possibility of such a ruler was obvious since expectations of a king are central to the fulfillment of God’s redemptive purposes as revealed in Genesis (Gen. 17:6; 27:29; 49:10). That Israel might have a king is never denied, although it is stated most emphatically that God is their king (33:5). In addition, v. 15 warns against choosing a foreign king, a stipulation that cannot be directed against Solomon and his successors, who were native Israelites. BACK TO DEUTERONOMY 17:14

STUDY NOTE FOR DEUTERONOMY 17:18 write ... a copy of this law. The phrase “this law” may refer to a substantial part of the book of Deuteronomy (see 31:9–13; cf. 27:1–7), or it may signify the law given at Sinai (see 1:5). As a covenant nation, Israel is to be governed according to the covenant obligations. BACK TO DEUTERONOMY 17:18

STUDY NOTES FOR DEUTERONOMY 18

STUDY NOTE FOR DEUTERONOMY 18:1 all the tribe of Levi. Not only the priests but the whole tribe of Levi, numbering twenty-three thousand, is to receive no inheritance (Num. 18:20; 26:62; Deut. 10:9). This tribe will have no farms for livelihood but will depend on the tithes and offerings of the people (vv. 3–5). Moses specifically allots them forty-two cities, six of which will be cities of refuge (Num. 35:2–8). In due time these cities are allocated by Joshua (Josh. 21). BACK TO DEUTERONOMY 18:1

STUDY NOTE FOR DEUTERONOMY 18:3 priests’ due. In place of a land inheritance and in recognition of their priestly duties, the priests have a right to specific portions of the animals offered for sacrifice. Later, this practice is sometimes abused by corrupt priests (1 Sam. 2:12–17). BACK TO DEUTERONOMY 18:3

STUDY NOTE FOR DEUTERONOMY 18:9 the abominable practices of those nations. Anticipating the instructions regarding true and false prophecy in vv. 19–22, Moses forbids all attempts to discern the future through occult, pagan means. All other forms of sorcery and witchcraft are also prohibited. The detestable character of these practices is underscored and cited as a reason for divine judgment upon the Canaanites (vv. 9, 12). All of these are illegitimate ways in which to receive divine knowledge. God will provide a different way by sending prophets to deliver His words to His people (v. 15). BACK TO DEUTERONOMY 18:9

STUDY NOTE FOR DEUTERONOMY 18:18 Moses, the preeminent prophet of the OT period, introduces the topic of Israelite prophecy. God will communicate His word to Israel through a succession of prophets. As mediators of God’s words to the people, the other OT prophets will function in ways similar to Moses (v. 16). But none will be the initial mediators of a covenant, and none will equal Moses’s intimacy with God or receive divine revelations in the same manner that he does (Num. 12:6–8; Deut. 34:10). This passage, then, finds final fulfillment in the prophet who is equal to, indeed greater than, the prophet Moses—Jesus Christ (Acts 3:22–26; 7:37; cf. John 5:45–47; Heb. 3:2–6). Like Moses, Christ is the mediator of a covenant between God and His people (Luke 22:20; Heb. 8:7–13). Unlike Moses, Christ not only speaks God’s words—He is the Word of God (John 1:1–18). See theological note “The Prophets of God.” BACK TO DEUTERONOMY 18:18

STUDY NOTE FOR DEUTERONOMY 18:20–22 Two means of discerning false prophets from true prophets are given in Deuteronomy. The first is theological integrity—a true prophet will not teach error or lead the people astray (v. 20; 13:1–5). The second is that his prophetic predictions of the future will come true (v. 22). BACK TO DEUTERONOMY 18:20

STUDY NOTES FOR DEUTERONOMY 19

STUDY NOTE FOR DEUTERONOMY 19:2 three cities. These cities of refuge are to be set aside in Canaan. The three cities of refuge for Transjordan have already been named and set aside. See 4:41–43 for the sequence of establishing these cities. BACK TO DEUTERONOMY 19:2

STUDY NOTE FOR DEUTERONOMY 19:4 If anyone kills his neighbor unintentionally. The law of manslaughter is given first in Ex. 21:13, then more fully in Num. 35:6–28. This passage repeats some matters given in Numbers. Other regulations are added, such as the provision for building access roads to the cities of refuge. Also, this passage specifies three extra cities in Canaan if the nation’s territory is greatly enlarged. But it is plain in both Numbers and Deuteronomy that a man guilty of premeditated murder must die. The death penalty is grounded not in disrespect for life but in intense respect for the life of the innocent victim made in the image of God (Gen. 9:6). BACK TO DEUTERONOMY 19:4

STUDY NOTE FOR DEUTERONOMY 19:14 your neighbor’s landmark. Though this verse has sometimes been misinterpreted to urge respect for ancient customs and beliefs, the term “landmark” actually refers to stones that serve as boundary markers. This law is essential to prevent encroachment and theft of land (27:17; Prov. 22:28; 23:10, 11). BACK TO DEUTERONOMY 19:14

STUDY NOTE FOR DEUTERONOMY 19:15–21 The general principle is that a conviction is not to be based on the testimony of a single witness (v. 15). When false testimony is detected, the false witness is to receive the same punishment that the person falsely accused and convicted of a crime receives (vv. 19–21).

In the jurisprudence of the ancient Near East, much responsibility was given to judges. They did not simply compare an offense to a particular law and pronounce a verdict. Rather, they compared a case with the principles of the law and with typical cases, and then they gave a decision in accordance with justice and equity (1:13; 16:18; 17:8).

19:15 single witness. See 17:6. BACK TO DEUTERONOMY 19:15

STUDY NOTE FOR DEUTERONOMY 19:20 fear. See theological note “The Threefold Use of the Law” on p. 273. BACK TO DEUTERONOMY 19:20

STUDY NOTE FOR DEUTERONOMY 19:21 eye for eye. The phrase “eye for eye” occurs twice more in the Pentateuch (Ex. 21:24; Lev. 24:20). In each case, the verse is in a legal context, so it is a principle of public justice—the penalty must fit the crime, being no more or no less than is deserved. The only physical penalty mentioned in the law is flogging, and that limited to forty strokes (Deut. 25:3). There is evidence that this principle is not intended to be taken literally in practice (Ex. 21:24 and Lev. 24:20 notes). BACK TO DEUTERONOMY 19:21

STUDY NOTES FOR DEUTERONOMY 20

STUDY NOTE FOR DEUTERONOMY 20:1 you shall not be afraid. Morale in the army, particularly the importance of single-minded reliance upon God, is the subject of vv. 1–9. The exemptions cited illustrate the principle that anyone whose heart is not in the fight should not be enlisted (vv. 5–8). The power of God, rather than numerical superiority, will guarantee Israel’s victory (v. 4; cf. 32:30 note; Judg. 7:1–8). One result of such an attitude will be high morale, which will itself contribute to victory. BACK TO DEUTERONOMY 20:1

STUDY NOTE FOR DEUTERONOMY 20:10 offer terms of peace. Ancient walled cities could withstand attack for some time, and attackers wanted to avoid the trouble of a lengthy siege. An offer of peace in exchange for vassal tribute (v. 11), coupled with the threat of death for the defending soldiers, could be attractive to both sides. These warfare provisions (comparatively humane for that period) are applied to enemies outside the Promised Land (v. 15). BACK TO DEUTERONOMY 20:10

STUDY NOTE FOR DEUTERONOMY 20:17 complete destruction. The Hebrew word for this practice is herem, which means “to put under the ban” (i.e., to devote everything to the Lord), as occurred at Jericho during the conquest (Josh. 6:17–19). See notes Lev. 27:28; Deut. 7:25. BACK TO DEUTERONOMY 20:17

STUDY NOTE FOR DEUTERONOMY 20:19 you shall not destroy its trees. The reference is clearly to fruit trees (v. 20). One of Israel’s covenant blessings is to enjoy the fruit of the land God had given them (7:12, 13). BACK TO DEUTERONOMY 20:19

STUDY NOTES FOR DEUTERONOMY 21

STUDY NOTE FOR DEUTERONOMY 21:1 If ... someone is found slain. In the case of an unsolved murder, the elders from the nearest town are to take an oath of innocence and ignorance. The symbolism of the heifer, killed while the oath is taken, is clear: it dies as a symbol of the murderer who ought to die. The land, which has been defiled by the shedding of innocent blood, is to be purged of serious guilt. The vicarious death of the heifer is based on the same principle that underlies the death of Christ as a satisfaction for the sins, known and unknown, of His people. BACK TO DEUTERONOMY 21:1

STUDY NOTE FOR DEUTERONOMY 21:11 among the captives a beautiful woman. The law preserves the sanctity of marriage. An Israelite man might take a captive woman, but he must wait a month. She is to be given a chance to adjust and to grieve for her lost family. She is a wife, not property, and if the husband later divorces her, he cannot sell her as a slave. BACK TO DEUTERONOMY 21:11

STUDY NOTE FOR DEUTERONOMY 21:15 two wives. It may be that just as divorce was allowed “because of your hardness of heart” (Matt. 19:8), so polygamy was permitted, but its harsher evils were mitigated. Alternatively, the situation described here could involve a situation in which a man remarries after the death of his first wife. The unloved wife has her rights, and the firstborn son of an unloved wife cannot be dispossessed. BACK TO DEUTERONOMY 21:15

STUDY NOTE FOR DEUTERONOMY 21:18 a stubborn and rebellious son. In view here is not the petty disobedience of children but a long-term pattern of rebellion and deep sin. Although “stubborn and rebellious” is not precisely defined, in v. 20 the son is called “a glutton and a drunkard” (cf. Prov. 23:21). In such cases, even the parents are not to shield their offspring (cf. Zech. 13:2, 3). BACK TO DEUTERONOMY 21:18

STUDY NOTE FOR DEUTERONOMY 21:22 hang him on a tree. Hanging as a method of execution is not mentioned in the OT. The practice in view here is the exposure of the corpse of a criminal or an enemy (1 Sam. 31:10–13). Such gruesome exposure, symbolizing the divine curse (v. 23), is not to be continued more than a day. This verse motivated the Pharisees’ request to have the body of Jesus taken off the cross before nightfall (John 19:31). The point of Gal. 3:13 is that Christ, though innocent, died a criminal’s death, taking the curse that we deserved (cf. Acts 5:30). BACK TO DEUTERONOMY 21:22

STUDY NOTES FOR DEUTERONOMY 22

STUDY NOTE FOR DEUTERONOMY 22:1 take them back. The law concerning lost property requires that an effort be made to find the owner of strayed or lost property and return the property to him (cf. Ex. 23:4). If the owner cannot be found, the property is to be kept for him until he is found. BACK TO DEUTERONOMY 22:1

STUDY NOTE FOR DEUTERONOMY 22:4 his ox fallen down. Again, accidental loss of private property is to be prevented if possible (cf. Ex. 23:5). Jesus quotes this verse to justify healing a man on the Sabbath. The Pharisees allowed the law of helping a fallen animal to supersede their rules for Sabbath keeping but had no pity on a man in serious need (Luke 14:5). BACK TO DEUTERONOMY 22:4

STUDY NOTE FOR DEUTERONOMY 22:5 a man’s garment ... a woman’s cloak. Women are not to adopt the accoutrements of the male (e.g., carrying weapons), and men are not to dress as women. The symbols of gender difference are to be respected, and while such symbols vary over time and from culture to culture, the principle of gender distinction remains (Gen. 1:27; cf. 1 Tim. 2:13). Violations of the creation order, such as homosexuality and bestiality (Lev. 18:22, 23; 20:13; 1 Cor. 6:9; 1 Tim. 1:10), are an “abomination.” BACK TO DEUTERONOMY 22:5

STUDY NOTE FOR DEUTERONOMY 22:8 parapet for your roof. This is a law against criminal negligence. Roofs in ancient Israel were flat and often reached by an outside stairway. The roof was used for work (Josh. 2:6) or leisure. To prevent accidental injury or death from falling, a parapet or fence is specified. BACK TO DEUTERONOMY 22:8

STUDY NOTE FOR DEUTERONOMY 22:9–11 Similar prohibitions of mixtures are found in Lev. 19:19. Reasons for these regulations are no longer clear. Of the various suggestions that have been made, the most likely are that these verses teach the importance of creation-order distinctions or that they remind Israel of her call to purity and separation from the surrounding nations (v. 11 note). BACK TO DEUTERONOMY 22:9

STUDY NOTE FOR DEUTERONOMY 22:10 an ox and a donkey together. The reason for this may be the impracticality both of making a donkey pull an ox’s load and of making an ox go at the faster donkey’s pace. Or, perhaps more likely, the contrast between clean animals (the ox) and unclean (the donkey, 14:1–8) may be intended to remind Israel of her call to purity. Paul cites this verse in 2 Cor. 6:14 to forbid the fellowship of believers and unbelievers in matters of faith and worship. BACK TO DEUTERONOMY 22:10

STUDY NOTE FOR DEUTERONOMY 22:11 cloth ... wool and linen. Some suggest that this prohibition is due to the fact that such material might shrink unevenly and therefore not wash well. Others argue that through eating pure food (14:3–21) and not mixing their seeds (Deut. 22:9), their draft animals (22:10), or the materials of their garments, Israel will be reminded that they are to be a pure people (7:2–5 and notes). BACK TO DEUTERONOMY 22:11

STUDY NOTE FOR DEUTERONOMY 22:12 make yourself tassels. These tassels are to remind Israel of the Lord’s commandments and the nation’s responsibility to be holy before God (Num. 15:38–40). BACK TO DEUTERONOMY 22:12

STUDY NOTE FOR DEUTERONOMY 22:14–21 These verses provide for judging a husband’s complaint that his wife was not a virgin when they married. Such an accusation, when made by a man who wished to be rid of a wife who displeased him, can be disproved by the wife’s parents presenting visible “evidence of ... virginity,” presumably the stained bedclothes of the wedding night (v. 15). BACK TO DEUTERONOMY 22:14

STUDY NOTE FOR DEUTERONOMY 22:22–29 The implications of the seventh commandment (5:18; Ex. 20:14) are developed with respect to instances of adultery and rape. Particular care is given to guarding the sanctity of the marriage covenant: adultery with a married or betrothed woman is punishable by the death of both consenting parties (vv. 22–24), while lesser penalties are prescribed for a sexual relationship with an unmarried woman (vv. 28, 29). Women depended on their marriage relationship for protection and status in ancient Near Eastern society, and the law provides important protections for women. The penalty for forcible rape of a married woman is the death of the offending man (vv. 25–27). The man who violates the honor of a virgin is compelled to marry her and cannot later divorce her (v. 29). BACK TO DEUTERONOMY 22:22

STUDY NOTE FOR DEUTERONOMY 22:30 A man shall not take his father’s wife. Sexual relations with a stepmother are probably in view (Lev. 18:7, 8; 20:11). BACK TO DEUTERONOMY 22:30

STUDY NOTES FOR DEUTERONOMY 23

STUDY NOTE FOR DEUTERONOMY 23:1 the assembly of the LORD . This phrase possibly refers to the worshiping community gathered before the presence of God rather than to Israel’s population as a whole (Neh. 13:1–3). It may, however, have a much narrower connotation, since apart from the present context it appears only in Mic. 2:5. The similar expression “assembly of God” comes in Neh. 13:1 at the start of a passage that focuses on the inappropriate provision of accommodation within the temple courts for Tobiah the Ammonite. The Hebrew word for “assembly” (qahal) is usually rendered ekklesia in the Septuagint. This is also the term used in the Greek NT for “church.” BACK TO DEUTERONOMY 23:1

STUDY NOTE FOR DEUTERONOMY 23:3 Ammonite or Moabite ... the tenth generation. As the word “forever” in this verse indicates, “tenth generation” is probably an idiom denoting permanent exclusion for all who reject the God of Israel. This special exclusion of Ammonites and Moabites is due not to their incestuous origin (Gen. 19:30–38) but to their stubborn opposition to Israel (v. 4; Neh. 13:2). The OT also looks forward to a new covenant in which the exclusions of this passage are transcended (Is. 56:3–8), though even under the old covenant, all those who trusted in the God of Israel could join the community of Israel. Ruth, the Moabitess who became the ancestor of David and of the Messiah, illustrates this (Ruth 1:4; 4:17; Matt. 1:5). BACK TO DEUTERONOMY 23:3

STUDY NOTE FOR DEUTERONOMY 23:4 Balaam. Note the clear reference to details in Num. 22–24. BACK TO DEUTERONOMY 23:4

STUDY NOTE FOR DEUTERONOMY 23:9–14 Because the camp of Israelite soldiers is a place of God’s presence as divine warrior (v. 14; 20:4), the camp is to be kept pure of unclean things. In view here are occurrences that are both unseemly and ceremonially unclean: instances of urination or perhaps nocturnal emission (v. 10; cf. Lev. 15:16), and defecation in the camp (v. 13). A sense of God’s presence in the camp is meant to impact everything done by the Israelites. BACK TO DEUTERONOMY 23:9

STUDY NOTE FOR DEUTERONOMY 23:15 slave who has escaped. Slavery in Israel was carefully regulated and its abuses limited (15:12 note). In view here is an escaped slave from another country who takes refuge in Israel. BACK TO DEUTERONOMY 23:15

STUDY NOTE FOR DEUTERONOMY 23:17 cult prostitute. Ritual prostitution, involving both male and female prostitutes, was characteristic of the Canaanite fertility religions. BACK TO DEUTERONOMY 23:17

STUDY NOTE FOR DEUTERONOMY 23:19 interest. God desires to bless an obedient Israel so that borrowing will be unnecessary (15:4 note), and those whom the Lord has blessed materially are to assist fellow Israelites in distress by not charging interest. This regulation does not apply to those outside the covenant (the “foreigner,” v. 20). The agricultural economy of ancient Israel was different from the commercial economy of today, and borrowing was usually due to poverty. BACK TO DEUTERONOMY 23:19

STUDY NOTE FOR DEUTERONOMY 23:21 a vow to the LORD . Such a vow is given voluntarily (v. 22). It is a serious matter and, if a valid vow, must be kept. The regulations for vows are given fully in Lev. 27 and Num. 30. BACK TO DEUTERONOMY 23:21

STUDY NOTES FOR DEUTERONOMY 24

STUDY NOTE FOR DEUTERONOMY 24:1–4 See “Marriage” at Mal. 2:16 and “Divorce” at Mark 10:2. The situation described (vv. 1–3) is followed by the legal prescription (v. 4). Divorce is permitted in the Mosaic law, as Jesus later says, because of “hardness of heart” (Matt. 19:8). The restriction on remarriage of a divorced couple after an intervening marriage (v. 4) discourages casual divorces.

24:1 some indecency. The Hebrew of this phrase is the same as “anything indecent” in 23:14, and is rather general. Adultery is apparently not in view, for adultery is punishable by death (22:22). The fact of divorce for a variety of reasons is recognized but not necessarily condoned (vv. 1–3 are descriptive, not prescriptive). BACK TO DEUTERONOMY 24:1

STUDY NOTE FOR DEUTERONOMY 24:5 newly married. A one-year exemption for the newly married not only strengthens the marriage relationship and benefits the home but also prevents a man from being criticized for not joining the army just after being married. BACK TO DEUTERONOMY 24:5

STUDY NOTE FOR DEUTERONOMY 24:6 take ... in pledge. Because loans in ancient Israel were typically given to relieve the economic hardship of the borrower (23:19 note), the material given in pledge was likely not collateral property of equal value to the amount of the loan but a personal possession given as a token of the promise to pay. In keeping with the purpose of the loan, the lender may not to cause further hardship to the borrower by confiscating essential items such as household millstones or outer garments (vv. 10–13, 17). Other references to OT borrowing practices include Ex. 22:26, 27; Job 22:6; 24:3, 9; Amos 2:8. BACK TO DEUTERONOMY 24:6

STUDY NOTE FOR DEUTERONOMY 24:7 stealing ... his brothers. The chief purpose of kidnapping in the ancient world was the enslavement of others for profit. To sell fellow Israelites into slavery in other countries is forbidden on pain of death, probably because such slaves are cut off from the life of the covenant community (itself a form of “death”; cf. Ex. 12:19 and Lev. 7:20 notes). Indentured slavery is allowed within Israel but is tempered in several important ways (15:12 note). Paul condemns slave traders (“enslavers”) together with other violators of the Ten Commandments (1 Tim. 1:10). BACK TO DEUTERONOMY 24:7

STUDY NOTE FOR DEUTERONOMY 24:8 leprous disease. See note on Lev. 13; 14. BACK TO DEUTERONOMY 24:8

STUDY NOTE FOR DEUTERONOMY 24:14 a hired worker who is poor. God’s concern for the poor and oppressed is emphasized in this passage (Ps. 9:18 note). BACK TO DEUTERONOMY 24:14

STUDY NOTE FOR DEUTERONOMY 24:16 Fathers shall not be put to death because of their children. This interesting and just law is quoted in 2 Kin. 14:6 and 2 Chr. 25:4, where it is cited as from the “Book of the Law of Moses” or the “Law in the Book of Moses.” BACK TO DEUTERONOMY 24:16

STUDY NOTE FOR DEUTERONOMY 24:19 When you reap your harvest. The compassionate intention of this law is realized in Ruth 2:2–23 (cf. Lev. 19:9, 10; 23:22). BACK TO DEUTERONOMY 24:19

STUDY NOTES FOR DEUTERONOMY 25

STUDY NOTE FOR DEUTERONOMY 25:3 Forty stripes. This is the background of the Jewish practice of giving “forty lashes less one” (2 Cor. 11:24). The intent is to guard against any possible miscount by erring on the side of mercy. BACK TO DEUTERONOMY 25:3

STUDY NOTE FOR DEUTERONOMY 25:4 You shall not muzzle an ox. According to Paul, this provision for oxen points to the more general principle that those who labor, particularly Christian ministers, deserve fair remuneration for their work (1 Cor. 9:9–12; 1 Tim. 5:18). BACK TO DEUTERONOMY 25:4

STUDY NOTE FOR DEUTERONOMY 25:5 Her husband’s brother. The law of levirate marriage (Lat. levir, meaning “husband’s brother”) is given only here. The limitation to brothers who “dwell together” may indicate that it applies only to an unmarried brother, but it is doubtful that this limitation held in practice. The obvious purpose of the arrangement is to maintain the property rights of the deceased’s family line. The levirate custom dates to patriarchal times and is mentioned in Gen. 38:8–11; Ruth 3:1–4:12; Matt. 22:23–28; Mark 12:18–23; and Luke 20:27–33. BACK TO DEUTERONOMY 25:5

STUDY NOTE FOR DEUTERONOMY 25:13 two kinds of weights. God’s displeasure at dishonest business dealing is stressed (Lev. 19:35, 36; Prov. 11:1; 16:21; 20:10, 23; and Mic. 6:11). BACK TO DEUTERONOMY 25:13

STUDY NOTE FOR DEUTERONOMY 25:17–19 On the historic conflict between Israel and Amalek, see Ex. 17:16 and note. BACK TO DEUTERONOMY 25:17

STUDY NOTES FOR DEUTERONOMY 26

STUDY NOTE FOR DEUTERONOMY 26:2 first of all the fruit. Many scholars suggest that vv. 1–11 refer to a special firstfruits offering that Israel was to bring when they took possession of the land (v. 4), although some relate the ceremony described in these verses to the perpetual firstfruits offering (Lev. 23:9–14). Either way, it is probable that the words of the ceremony reciting God’s mighty acts on Israel’s behalf (vv. 3–10) continued to be used in Israelite worship.

place ... God will choose. See note on 12:5. BACK TO DEUTERONOMY 26:2

STUDY NOTE FOR DEUTERONOMY 26:5 A wandering Aramean. This verse may refer either to the advanced age of Jacob when he went down to Egypt (Gen. 47:9; cf. 46:30) or to Jacob’s changing circumstances and travels to Aram, back to Canaan, throughout Canaan, and finally to Egypt (Gen. 28:2–5; 29:1; 31:20, 21; 33:18; 35:1, 16, 21; 46:1–28). BACK TO DEUTERONOMY 26:5

STUDY NOTE FOR DEUTERONOMY 26:12 the tithe. Regarding the tithe and third-year tithe, see notes on 14:22 and 14:28. BACK TO DEUTERONOMY 26:12

STUDY NOTE FOR DEUTERONOMY 26:13 sacred portion. As holy things (belonging to God), the tithes are not to be put to any unclean or idolatrous use (v. 14). The phrase “offered ... to the dead” (v. 14) may refer to idolatrous practices (14:1 note). BACK TO DEUTERONOMY 26:13

STUDY NOTE FOR DEUTERONOMY 26:15 Look down from ... heaven. This phrase is adapted by Solomon in his great prayer at the dedication of the temple (1 Kin. 8:30). BACK TO DEUTERONOMY 26:15

STUDY NOTE FOR DEUTERONOMY 26:16–19 These verses conclude the covenant stipulations section that began at 12:1. Here the people accept the terms of God’s covenant by their pledge of obedience to the covenant stipulations (v. 17; cf. Ex. 24:7), and the two parties of the covenant (God and the people) “declare” loyalty to the other (vv. 17, 18).

26:16 statutes and rules. See 12:1 note. BACK TO DEUTERONOMY 26:16

STUDY NOTES FOR DEUTERONOMY 27

STUDY NOTE FOR DEUTERONOMY 27:1–30:20 Moses continues his book of farewells with a third address devoted especially to the sanctions by which the covenant requirements will be enforced. After summoning the people to covenant oath in light of their rebelliousness and prophesying covenant renewal in the future, Moses calls for the people to “choose life” according to the promise given to their fathers, Abraham, Isaac, and Jacob.

27:1 Moses ... commanded. Moses and the elders specify a ceremony of dedication to be held after the Israelites enter the land. The teaching of Moses will be published for everyone to see; the ceremony will be impressive; the people will add their “amen,” and a liturgy of promised blessings and curses will follow. BACK TO DEUTERONOMY 27:1

STUDY NOTE FOR DEUTERONOMY 27:2 plaster them with plaster. Moses provides for the publication of his speech at the covenant renewal ceremony on Mount Ebal (vv. 3, 8). Large stones are to be whitewashed and the words of Moses written on them. This technique of writing upon a whitewashed surface was typically Egyptian (the Canaanite and Mesopotamian practice was to inscribe words into stone surfaces). Because Moses was intimately familiar with Egypt and its practices, these verses provide another indication that the text of Deuteronomy dates to the Mosaic era. BACK TO DEUTERONOMY 27:2

STUDY NOTE FOR DEUTERONOMY 27:5 wield no iron tool. The stones are to be uncut (cf. Ex. 20:25). This may indicate that the altar is not to become a permanent feature. Because iron is later used in the building of Solomon’s temple (1 Chr. 22:3, 14), we need not conclude that it is a taboo metal forbidden for religious worship. See note on 8:9. BACK TO DEUTERONOMY 27:5

STUDY NOTE FOR DEUTERONOMY 27:12 these ... on Mount Gerizim to bless. There is no apparent reason for the precise tribal assignments. Here Levi is included among the regular tribes (even among the six that pronounce the blessings), although some of the Levites are to recite the curses that the people will answer. The tribe of Joseph unites Manasseh and Ephraim, so the enumeration follows the names of the twelve sons of Jacob rather than the later tribal divisions. BACK TO DEUTERONOMY 27:12

STUDY NOTE FOR DEUTERONOMY 27:15–26 This list of offenses subject to curse is not exhaustive. These offenses may be chosen as representative of the sorts of sins that might escape detection and so remain secret (cf. vv. 15, 24). Even secret sins will affect Israel’s covenant relationship with God (cf. Josh. 7:10–26).

27:15 the man who makes a carved ... image. The first curse concerns idolatry (5:7–9).

Amen. The Hebrew word means “so be it.” BACK TO DEUTERONOMY 27:15

STUDY NOTE FOR DEUTERONOMY 27:16 anyone who dishonors his father or his mother. The second curse concerns the fifth commandment (5:16). BACK TO DEUTERONOMY 27:16

STUDY NOTE FOR DEUTERONOMY 27:17 landmark. See note on 19:14. BACK TO DEUTERONOMY 27:17

STUDY NOTE FOR DEUTERONOMY 27:18 misleads a blind man. Leviticus 19:14 commands care for the disabled. BACK TO DEUTERONOMY 27:18

STUDY NOTE FOR DEUTERONOMY 27:19 perverts the justice. God upholds the cause of the helpless (10:18). BACK TO DEUTERONOMY 27:19

STUDY NOTE FOR DEUTERONOMY 27:20 lies with his father’s wife. See note on 22:30. BACK TO DEUTERONOMY 27:20

STUDY NOTE FOR DEUTERONOMY 27:21 lies with any kind of animal. The penalty for this perversion is death (Ex. 22:19; Lev. 18:23; 20:15). BACK TO DEUTERONOMY 27:21

STUDY NOTE FOR DEUTERONOMY 27:22 lies with his sister. This curse concerns both a full sister and a half-sister (having the same father but a different mother). See Lev. 18:11; 20:17. BACK TO DEUTERONOMY 27:22

STUDY NOTE FOR DEUTERONOMY 27:23 lies with his mother-in-law. The penalty is death (Lev. 18:17; 20:14). BACK TO DEUTERONOMY 27:23

STUDY NOTE FOR DEUTERONOMY 27:24, 25 Both the secret attacker and the hired assassin fall under the divine curse, even though both might be expected to avoid detection (vv. 15–26 note). BACK TO DEUTERONOMY 27:24, 25

STUDY NOTE FOR DEUTERONOMY 27:26 does not confirm the words of this law. The final curse covers all the rest of God’s commandments. Paul quotes this verse to underscore the stringency of the law’s demands and the impossibility of meriting salvation by works (Gal. 3:10). Measured by God’s standards, all have sinned and fall short of the glory of God (Rom. 3:23). But this does not remove the obligation of the believer to obey the moral demands of God by the enabling of the Holy Spirit. Yet, such obedience does not merit justification; rather, it is the evidence and fruit of justifying faith. BACK TO DEUTERONOMY 27:26

STUDY NOTES FOR DEUTERONOMY 28

STUDY NOTE FOR DEUTERONOMY 28:1–68 After recording the liturgy for the covenant ritual at Mount Ebal and Mount Gerizim (ch. 27), Moses calls on the congregation at Moab to obey the commands of God, setting forth God’s promised blessings for obedience and His curses for disobedience. The blessings are briefer and come first. The curses are, in some cases, the exact reverse of the blessings, and they continue with awesome emphasis before climaxing in a note of doom (v. 68). The relative lengths of the two lists possibly imply that in the future the Israelites, due to their disobedience, will be more likely to experience God’s curses rather than His blessings. Based on Deut. 31:16–17 and 32:20–21, God indeed declares that the people will fail in their obedience to His commands (cf. Hos 1–3). BACK TO DEUTERONOMY 28:1

STUDY NOTE FOR DEUTERONOMY 28:4 fruit. Their children, crops, and herds will be blessed. For an agricultural people, these are the crucial elements of physical life. BACK TO DEUTERONOMY 28:4

STUDY NOTE FOR DEUTERONOMY 28:5 your basket and your kneading bowl. Household endeavors will be blessed. BACK TO DEUTERONOMY 28:5

STUDY NOTE FOR DEUTERONOMY 28:6 come in ... go out. This idiom referring to normal, everyday activities underscores the comprehensiveness of divine blessing (cf. 31:2). God will bless an obedient people in every way. BACK TO DEUTERONOMY 28:6

STUDY NOTE FOR DEUTERONOMY 28:11 within the land. The blessings detailed above will be realized in the Land of Promise—itself a major part of the blessing. BACK TO DEUTERONOMY 28:11

STUDY NOTE FOR DEUTERONOMY 28:12 his good treasury, the heavens. This idiom expresses the conviction that the rainfall, so crucial to Israel’s agricultural prosperity, is a gift of God (11:11–17; Ps. 104:13). Here is an implicit warning against the Canaanite fertility religions, which ascribed the rainfall to the pagan god Baal. BACK TO DEUTERONOMY 28:12

STUDY NOTE FOR DEUTERONOMY 28:16–19 The curses here negatively mirror the blessings of vv. 3–6. BACK TO DEUTERONOMY 28:16

STUDY NOTE FOR DEUTERONOMY 28:23 bronze ... iron. These metaphors of rainless sky and barren land are frightful to an agricultural people so dependent on rain and soil (cf. Lev. 26:19). BACK TO DEUTERONOMY 28:23

STUDY NOTE FOR DEUTERONOMY 28:25 defeated before your enemies. The expression is the reverse of the blessing in v. 7, with the added horror that their corpses will be exposed and not enjoy a proper burial (v. 26). BACK TO DEUTERONOMY 28:25

STUDY NOTE FOR DEUTERONOMY 28:27 The various diseases mentioned here cannot be precisely identified. They may be included in the “diseases of Egypt” (v. 60), from which God has promised to deliver them (7:15; Ex. 15:26) if they will obey His laws. The ancient Egyptians suffered from a variety of tropical diseases and parasites (cf. 14:3–21 note). BACK TO DEUTERONOMY 28:27

STUDY NOTE FOR DEUTERONOMY 28:35 sole of your foot ... head. A description of great torment also used to describe Job’s boils (Job 2:7). BACK TO DEUTERONOMY 28:35

STUDY NOTE FOR DEUTERONOMY 28:36, 37 The covenantal curse of captivity and exile mentioned here becomes an important element of the prophetic covenant lawsuits against disobedient Israel later in the OT (e.g., Is. 5:13; Jer. 13:19; 29:17–19). BACK TO DEUTERONOMY 28:37

28:36 king whom you set over you. See 17:14–17 for another mention of possible future kingship in Israel. BACK TO DEUTERONOMY 28:36

STUDY NOTE FOR DEUTERONOMY 28:44 He shall lend to you. This curse, like several in this section, is the reverse of an earlier blessing (vv. 12, 13; 23:19 note). BACK TO DEUTERONOMY 28:44

STUDY NOTE FOR DEUTERONOMY 28:49 the end of the earth. This expression for extreme distance is based on how the eye perceives the earth to end where horizon and sky meet; it is equivalent to “far off from you” (cf. 13:7). BACK TO DEUTERONOMY 28:49

STUDY NOTE FOR DEUTERONOMY 28:53 eat the fruit of your womb. Cannibalism was a dreadful accompaniment of ancient sieges, when a city’s food supply was cut off for lengthy periods. This curse finds frightful fulfillment during the sieges of Samaria and Jerusalem (2 Kin. 6:28, 29; Jer. 19:9; Lam. 2:20; 4:10). BACK TO DEUTERONOMY 28:53

STUDY NOTE FOR DEUTERONOMY 28:61 the book of this law. The written record documenting the terms of a covenant had legal status and was a crucial part of the ancient Near Eastern treaty (Introduction: Date and Occasion). Much of Deuteronomy, probably 5:1–29:19 and perhaps also 28:1–68, preserves the record of God’s covenant with His people (v. 58; 31:24–26). It is the written record of the terms of the covenant and was legally binding on Israel. BACK TO DEUTERONOMY 28:61

STUDY NOTE FOR DEUTERONOMY 28:64 will scatter you. Some argue that these threats of exile indicate that portions of Deuteronomy were written during or after the Babylonian exile (sixth century B.C.). This argument is rooted in the view that supernatural predictive prophecy is impossible. But, in fact, this covenant curse is couched in more general terms than those that apply only to the Babylonian exile. It threatens a widespread dispersion “from one end of the earth to the other.” It finds fulfillment in the Assyrian and Babylonian exiles, and perhaps also in the dispersion of the Jews after the fall of Jerusalem in A.D. 70. BACK TO DEUTERONOMY 28:64

STUDY NOTE FOR DEUTERONOMY 28:68 there will be no buyer. This theme of abandonment echoes v. 29. The aggregation of curses here is overwhelming. This chapter should be compared with the similar but shorter Lev. 26, which ends with the possibility of confession, repentance, and restoration. Here, the theme of possible restoration is left for ch. 30. BACK TO DEUTERONOMY 28:68

STUDY NOTES FOR DEUTERONOMY 29

STUDY NOTE FOR DEUTERONOMY 29:1 the covenant ... in the land of Moab. Scholars debate whether v. 1 concludes what precedes or introduces what follows. The latter, as reflected in the ESV text division, is more likely. This “covenant ... in the land of Moab” is a renewal of the Sinai covenant (“the covenant ... at Horeb”). As usual, Moses recites the history of God’s mighty acts on Israel’s behalf in the exodus from Egypt and in the wilderness (cf. Moses’s speech in 1:6–4:38). There follows a warning against departing from the Lord, a promise of restoration upon repentance, and a solemn charge to obey.

Horeb. See note on 1:6. BACK TO DEUTERONOMY 29:1

STUDY NOTE FOR DEUTERONOMY 29:2 in the land of Egypt. The deliverance from Egypt, which occupies a third of the book of Exodus, is mentioned many times in Deuteronomy (e.g., 1:30; 4:20, 34; 5:6; 11:2–7). BACK TO DEUTERONOMY 29:2

STUDY NOTE FOR DEUTERONOMY 29:4 the LORD has not given ... eyes to see. Paul combines this verse with Is. 29:10 and applies both verses to the Jews of his day (Rom. 11:8). BACK TO DEUTERONOMY 29:4

STUDY NOTE FOR DEUTERONOMY 29:5 forty years. The special preservation of clothes is mentioned in 8:4. The additional fact given here is that they have drunk no wine or other fermented drink, since there are no grapes in the desert. They have also had no bread, but God has supplied them with manna. BACK TO DEUTERONOMY 29:5

STUDY NOTE FOR DEUTERONOMY 29:12 enter into the sworn covenant. In terming this a renewal of the Sinai covenant, we should remember that the covenant is the same, but the people are not. All those over twenty years of age at Sinai have perished in the wilderness. Many of the people under twenty years of age at that point are now between the ages of forty and sixty, and they saw the great events at Sinai. Now they, too, are to affirm their personal commitment to God by renewing the covenant. BACK TO DEUTERONOMY 29:12

STUDY NOTE FOR DEUTERONOMY 29:19 the sweeping away of moist and dry alike. The Hebrew of this phrase (apparently an ancient proverb) is difficult to translate. The entire phrase as translated here means that the sinner will not escape judgment by hiding undetected in the company of the righteous (cf. v. 21). Another possibility is to render the phrase “so that the well-watered land is destroyed along with dry land” or “so that the drunkard is destroyed along with the thirsty,” indicating that the sin of one brings disaster on many (cf. vv. 22–25). Another possible translation is “to add drunkenness to thirst,” meaning that the sinful man compounds his guilt by sinking further into sin. BACK TO DEUTERONOMY 29:19

STUDY NOTE FOR DEUTERONOMY 29:21 this Book of the Law. See note on 28:61 (cf. Josh. 1:7, 8). BACK TO DEUTERONOMY 29:21

STUDY NOTE FOR DEUTERONOMY 29:23 Sodom. The four cities of the plain that were destroyed in Abraham’s day are named. In Gen. 14 five cities of the plain are mentioned but not their destruction. In Gen. 19 Sodom and Gomorrah are mentioned, and the whole area is said to be destroyed, but Zoar is spared. Deuteronomy puts the two records together and lists the four destroyed cities. The judgment of Sodom is a prophetic model of divine wrath. Like Moses, Isaiah compares the judgment of Israel to that of Sodom (Is. 1:10). Jesus also compares the judgment at His second coming to that of Sodom (Luke 17:28–35), as does Peter (2 Pet. 2:6). BACK TO DEUTERONOMY 29:23

STUDY NOTE FOR DEUTERONOMY 29:29 The meaning of the latter part of this verse is apparent: God’s revealed instruction is of vital importance, and the Israelites and their children must follow this teaching. The reference to “secret things” may suggest that Moses anticipates the uncertain future of the nation, remembering their waywardness and how they turned to the golden calf at Horeb (Ex. 32). In this uncertainty, Moses trusts the hidden future to his trustworthy God. BACK TO DEUTERONOMY 29:29

STUDY NOTES FOR DEUTERONOMY 30

STUDY NOTE FOR DEUTERONOMY 30:1–10 Anticipating the real possibility of judgment and exile for Israel, Moses looks beyond the time of judgment to Israel’s future repentance, restoration, and divine blessing. Significantly, this future blessing will include deliverance from slavery to sin. Moses’s reference to the circumcision of the “heart” (v. 6; cf. 10:16) is foundational for the later prophetic expectation (Jer. 31:31–34; Ezek. 36:25–27), and it finds fulfillment in the NT (Rom. 2:29). BACK TO DEUTERONOMY 30:1

STUDY NOTE FOR DEUTERONOMY 30:2 with all your heart and with all your soul. Moses refers again to the great commandment of 6:5, holding out the hope of repentance even when there has been apostasy and judgment. BACK TO DEUTERONOMY 30:2

STUDY NOTE FOR DEUTERONOMY 30:4, 5 The measure of God’s compassion in restoration will exceed the measure of His wrath in judgment and exile. BACK TO DEUTERONOMY 30:4, 5

STUDY NOTE FOR DEUTERONOMY 30:6 the LORD ... will circumcise your heart. See notes on vv. 1–10 and 10:16. The promised restoration and renewal will result from a sovereign work of God in the hearts of His elect. By circumcising (transforming) their hearts, He will replace their total inability and stubbornness (5:29; 10:16; 29:4) with the humility and repentance they need (cf. vv. 1, 2), purifying for Himself a people who will love and obey Him. See “Legalism” at Matt. 23:4. BACK TO DEUTERONOMY 30:6

STUDY NOTE FOR DEUTERONOMY 30:7 on your foes and enemies. The future restoration will bring a fulfillment of the promise made to Abraham and his seed: “Him who dishonors you I will curse” (Gen. 12:3). Moses links the restoration pictured in vv. 3–10 to a future judgment by God against the enemies of His people. BACK TO DEUTERONOMY 30:7

STUDY NOTE FOR DEUTERONOMY 30:10 The blessings of the renewed covenant will be inseparable from, but not based on, the obedience of the restored remnant of the people to their Lord’s commandments (cf., e.g., Matt. 7:21). The obedience of Christ, which is the victory over sin in which the remnant by faith will share, is the only meritorious basis of such blessings (1 Cor. 1:30–31; 2 Cor. 5:21; Eph. 2:8–10). BACK TO DEUTERONOMY 30:10

STUDY NOTE FOR DEUTERONOMY 30:11–14 Recalling his words in 6:6, Moses maintains that the covenant obligations God revealed through him and the righteousness required are readily accessible to and attainable by Israel (v. 11)—if they will seek such things properly, namely, by trusting only in the Lord and His mercy. He anticipates, however, that those with uncircumcised hearts and ears will raise questions denying these truths and will seek to establish a righteousness of their own (vv. 12, 13). Moses rebukes such stubbornness, insisting that the word of righteousness is found “in your mouth and in your heart” (v. 14)—in the mouth and heart that speak not in the unbelief and rebellion of their own imperfect righteousness but in the faith and humility of the Lord’s perfect righteousness alone. This righteousness the Lord has demonstrated to Israel in the works of salvation and judgment by which He confirmed His oath to Abraham, Isaac, and Jacob (cf. 8:17, 18; 9:4–6; 30:1–7; esp. 1:29–33; 9:23). The commandment that Moses proclaims here is a word calling for trust in God and His promises alone, and the righteousness it reveals is a righteousness attained only by faith (cf. v. 10 note; Gen. 15:6 note).

Paul later alludes to these verses in Rom. 10:6–8, updating Moses’s admonition in view of the revelation of God’s righteousness in the person and work of Christ. Paul preaches the word that calls for faith where Moses had to leave off, insisting that Israel (and the Gentiles) must now confess with their mouths that Jesus is Lord (Rom. 10:12, 13; cf. Deut. 6:4), and believe with their hearts that God raised Him from the dead (Rom. 10:9). God’s work in Jesus Christ yet again reveals His righteousness (Rom. 3:21–26) and confirms His oath to the fathers (cf. Rom. 4:18–25; Gal. 3). See “Special Revelation and the Bible” at Ex. 32:16. BACK TO DEUTERONOMY 30:11

STUDY NOTE FOR DEUTERONOMY 30:15 I have set before you. Moses calls for a decision. There are two ways: life or death, God’s blessing or sure judgment. Joshua later presents the same alternatives (Josh. 24:15), and Jesus, who is greater than Moses or Joshua, calls His disciples to take the narrow path that leads to life (Matt. 7:13, 14). BACK TO DEUTERONOMY 30:15

STUDY NOTE FOR DEUTERONOMY 30:19 heaven and earth to witness. The mention of witnesses recalls the form of ancient Near Eastern treaty documents, which have a list of witnesses at the end, often the names of pagan gods. In the biblical covenant, God’s creation is called to witness against His people because He alone is the Lord and there are no gods beside Him. BACK TO DEUTERONOMY 30:19

STUDY NOTES FOR DEUTERONOMY 31

STUDY NOTE FOR DEUTERONOMY 31:1–34:12 In this final section of his work, Moses provides for a smooth transition in covenant administration after his death. Also included are the Song of Moses and Moses’s blessing of the twelve tribes. The book concludes with an obituary for Moses.

31:1 Moses continued to speak. This brief exhortation (vv. 1–8) can hardly be called another address but is part of Moses’s arrangement of his final affairs and the transfer of authority to his successor Joshua (Introduction: Outline). BACK TO DEUTERONOMY 31:1

STUDY NOTE FOR DEUTERONOMY 31:2 120 years old. Acts 7:30 tells us that Moses spent forty years in Midian tending sheep. This time was not wasted, as he learned the geography and climate of the Sinai Peninsula in preparation for leading the Israelites in that area for another forty years. The humiliation of being reduced from a prince in Egypt to a hired tender of sheep also accomplished the divine disciplinary purpose of preparing Moses for his greater role as shepherd of God’s people. This leaves forty years for Moses’s youth and training in Egypt. Thus, God ensured that Moses was well prepared for his great task.

no longer able to go out and come in. Moses anticipates that he will soon die and no longer participate in the regular affairs of the community. Moses’s many-faceted role as Israel’s leader is coming to an end. BACK TO DEUTERONOMY 31:2

STUDY NOTE FOR DEUTERONOMY 31:3 Joshua will go over. See notes on 1:37 and 3:23-28. Though the aged Moses is still active (34:7), the conquest of Canaan will require some years, and it is time for the younger man to take charge. Most importantly, the Lord Himself will lead Israel under Joshua as He has done with Moses (Ex. 33:14, 15). BACK TO DEUTERONOMY 31:3

STUDY NOTE FOR DEUTERONOMY 31:6 Be strong and courageous. These and the following words resemble the encouragement God gives Joshua after Moses died (Josh. 1:9). BACK TO DEUTERONOMY 31:6

STUDY NOTE FOR DEUTERONOMY 31:7 Moses summoned Joshua. The transfer of leadership is often a delicate matter. Moses wisely, and at God’s command, elevates Joshua in the presence of the people. BACK TO DEUTERONOMY 31:7

STUDY NOTE FOR DEUTERONOMY 31:9 Moses wrote this law. The conclusion of Moses’s covenant ministry is marked by the recording in writing of Moses’s speech (vv. 24–26; 28:61 note). Repeatedly in Exodus and in Deuteronomy, Moses is said to have written down the regulations and instructions given by the Lord. In Leviticus most of the chapters begin with the words, “The Lord spoke to Moses.” God used Moses preeminently to speak and write His word for Israel. BACK TO DEUTERONOMY 31:9

STUDY NOTE FOR DEUTERONOMY 31:10–13 Moses provides for regular instruction of the people and their children in the covenant stipulations by the priests at a point in the year when the people have ample time to learn. The Feast of Booths comes in the fall and lasts a week (16:13–17 note). During the sabbatical year the land is to lie fallow, and the people will not be burdened with agricultural duties (15:1 note). This practice of reading the covenant stipulations at regular intervals was characteristic of the suzerainty treaties among nations of Moses’s time, which typically provided for the regular publication of the covenantal terms of agreement (see Introduction: Date and Occasion). BACK TO DEUTERONOMY 31:10

STUDY NOTE FOR DEUTERONOMY 31:14 the tent of meeting. Joshua’s legitimacy and authority as Moses’s successor are underscored by his commission at the tent of meeting (that is, the tabernacle), accompanied by God’s appearance in the pillar of cloud (cf. Num. 12:4–12). BACK TO DEUTERONOMY 31:14

STUDY NOTE FOR DEUTERONOMY 31:19 write this song. Knowing the people’s inclination to be unfaithful (v. 21), and realizing the power of song in worship and in memory, the Lord commands Moses to write a song that will serve as a testimony in future days. Other examples of poetry associated with Moses include Ex. 15:1–18; 32:18; Num. 10:35, 36; and Ps. 90. BACK TO DEUTERONOMY 31:19

STUDY NOTES FOR DEUTERONOMY 32

STUDY NOTE FOR DEUTERONOMY 32:1 O heavens ... earth. Moses called heaven and earth as witnesses at the end of the covenant renewal in 30:19. BACK TO DEUTERONOMY 32:1

STUDY NOTE FOR DEUTERONOMY 32:3 proclaim the name of the LORD . This song is to witness in future days to the Lord, His goodness, and His saving work for Israel (31:19). BACK TO DEUTERONOMY 32:3

STUDY NOTE FOR DEUTERONOMY 32:4 Rock. This chapter provides the first instances in Scripture of “Rock” as a name for God (vv. 15, 18, 30; there is a similar image in Gen. 49:24 using a different Hebrew word). Suggesting God’s steadfast faithfulness and permanence, the term is common in the Psalms and other poetic passages (Ps. 95:1; Is. 44:8). BACK TO DEUTERONOMY 32:4

STUDY NOTE FOR DEUTERONOMY 32:5 because they are blemished. Note the sharp contrast between the steadfast, righteous God (v. 4) and the corrupt nation (v. 5). BACK TO DEUTERONOMY 32:5

STUDY NOTE FOR DEUTERONOMY 32:8 their inheritance. The meaning here is that God by decree gave the Promised Land to Israel. It was an ancient grant to the patriarchs (v. 7).

according to ... the sons of God. Moses is recalling the ancient days (Gen. 10, the table of nations and the dividing of peoples) in order to make the point that Israel alone is selected in the midst of the dispersion of tribes and nations for the Lord’s special vocation. God is sovereign over all of history, but history itself is ordered in the interests of God’s plan of redemption for His chosen people Israel (Gen. 12:3). BACK TO DEUTERONOMY 32:8

STUDY NOTE FOR DEUTERONOMY 32:10 as the apple of his eye. A reference to the pupil of the eye. Just as the pupil of the eye is closely guarded against harm, so God protects Israel. God’s people are thus at the very core and heart of God’s vision. BACK TO DEUTERONOMY 32:10

STUDY NOTE FOR DEUTERONOMY 32:11 flutters over its young. The image is of an eagle teaching its young to fly. The poetic figures of the Song of Moses are powerful expressions of God’s dealings with His people. See also Gen. 1:2 and note. BACK TO DEUTERONOMY 32:11

STUDY NOTE FOR DEUTERONOMY 32:14 rams of Bashan. See note at 3:1. BACK TO DEUTERONOMY 32:14

STUDY NOTE FOR DEUTERONOMY 32:15 Jeshurun. From the Hebrew term for “upright” (yashar). Often used to represent Israel as the upright people of a holy and righteous God (33:5, 26; Is. 44:2), here the term is used ironically.

grew fat, and kicked. Israel is described with the telling figure of a well-fed ox. BACK TO DEUTERONOMY 32:15

STUDY NOTE FOR DEUTERONOMY 32:17 See theological note “Demons.” BACK TO DEUTERONOMY 32:17

STUDY NOTE FOR DEUTERONOMY 32:21 no people. Just as Israel provoked God by worshiping that which was “no god,” so God will provoke them by means of “those who are no people” (people outside the sphere of the Mosaic covenant). This prophecy is partly fulfilled in the OT as Israel is defeated by God’s instruments of judgment, the Assyrians and Babylonians (Is. 10:5; Jer. 21:4–10). In the NT, Paul finds further fulfillment of this verse in the extension of the gospel to the Gentiles (Rom. 10:19; 11:11). BACK TO DEUTERONOMY 32:21

STUDY NOTE FOR DEUTERONOMY 32:22 a fire is kindled ... to the depths of Sheol. For the figure of God’s anger as a consuming fire, see Ps. 21:9; Jer. 15:14; 17:4. The poetic figure here represents God’s wrath as an all-devouring fire that burns to the deepest grave, consumes the surface of the earth, and reaches to the roots of the mountains. “Sheol” is often simply a term for the grave, but it may also refer to the location where the wicked go after death to await final judgment. BACK TO DEUTERONOMY 32:22

STUDY NOTE FOR DEUTERONOMY 32:27 lest their adversaries should misunderstand. Though Israel deserves utter destruction because of her disobedience (v. 26), the Lord preserves a remnant of the people, lest the Gentiles take credit for their victory over Israel and fail to see God’s hand in history. Assyria and Babylon are later judged for their arrogant misunderstanding (Is. 10:12–19; 47:6–8). BACK TO DEUTERONOMY 32:27

STUDY NOTE FOR DEUTERONOMY 32:30 one have chased a thousand. Numbers are of no consequence when the Lord intervenes. Israel with God’s help will put to flight vast numbers of adversaries (Lev. 26:8), while a numerous but disobedient Israel will be defeated by a few, even fleeing when no one pursues (Lev. 26:17). BACK TO DEUTERONOMY 32:30

STUDY NOTE FOR DEUTERONOMY 32:32 the vine of Sodom. False gods bring evil deeds and poisonous fruit. Sodom symbolizes awful destruction (29:23 note). BACK TO DEUTERONOMY 32:32

STUDY NOTE FOR DEUTERONOMY 32:35 Vengeance is mine, and recompense. The NT quotes this verse twice, using a slightly different wording (Rom. 12:19; Heb. 10:30). BACK TO DEUTERONOMY 32:35

STUDY NOTE FOR DEUTERONOMY 32:36 vindicate ... have compassion. Israel must see that they have no help apart from the one true God. BACK TO DEUTERONOMY 32:36

STUDY NOTE FOR DEUTERONOMY 32:39 I, even I, am he. The Hebrew emphasizes by repetition. This whole stanza is a towering expression of the uniqueness of God in His being, power, providence, and justice. Because God is both infinitely just and all-powerful, we can be sure that evil will at last be destroyed (Rev. 19:1, 2). BACK TO DEUTERONOMY 32:39

STUDY NOTE FOR DEUTERONOMY 32:43 Rejoice. The Septuagint and one of the Dead Sea Scrolls contain a longer version of this phrase (text note). This longer version is possibly quoted in Heb. 1:6.

he avenges the blood of his children. This triumphal Song of Moses is echoed at the consummation of human history (Rev. 19:2). BACK TO DEUTERONOMY 32:43

STUDY NOTE FOR DEUTERONOMY 32:47 your very life. Moses emphasizes again that obedience to God’s commands, from the heart, is a matter of life—eternal life—and death (30:19, 20). Because sinners cannot render the perfect obedience that the Lord commands, the obedience that secures eternal life is ultimately the obedience of another—Jesus Christ, the perfect Lamb of God prefigured in the OT sacrifices (Rom. 3:21–26; 5:12–21; Heb. 9:1–10:18). BACK TO DEUTERONOMY 32:47

STUDY NOTE FOR DEUTERONOMY 32:49 Mount Nebo. Usually identified as the modern Jebel Neba, a mountain twelve miles (19 km) east of the Jordan River’s point of entry into the Dead Sea. Rising over four thousand feet (1,219 m) above the Dead Sea, Mount Nebo will provide Moses a vantage point from which to view the Promised Land. BACK TO DEUTERONOMY 32:49

STUDY NOTES FOR DEUTERONOMY 33

STUDY NOTE FOR DEUTERONOMY 33:1–29 In Gen. 49, Leah’s children are listed first, followed by those of the handmaidens and Rachel. Here the order is different. Reuben, the firstborn, is mentioned first (v. 6), followed by the royal tribe of Judah (v. 7; cf. Gen. 49:10) and the priestly tribe of Levi (vv. 8–11). The tribes descending from Rachel’s sons are next (vv. 12–17), followed by two remaining sons of Leah, Zebulun and Issachar (vv. 18, 19). Finally, the servants’ children are listed (vv. 20–24). The tribe of Simeon is omitted, perhaps to retain the number twelve, although Jacob’s blessing predicted that Simeon would be scattered throughout Israel (Gen. 49:7).

33:1 the man of God. This expression is used customarily for prophets (1 Sam. 9:6; 1 Kin. 13:1; 17:18; 2 Kin. 4:7) but is applied to Moses only here and in the title of Ps. 90. BACK TO DEUTERONOMY 33:1

STUDY NOTE FOR DEUTERONOMY 33:2 The LORD came from Sinai. The defining event of Moses’s ministry, the revelation at Sinai, is recalled in terms describing the theophany on the mountain (Ex. 19:18; cf. Hab. 3:3).

holy ones. This is likely a reference to the angels of the heavenly host surrounding God’s throne (cf. 1 Kin. 22:19; Dan. 7:9, 10). The NT also mentions the role of angels in giving the Mosaic law (Acts 7:53; Gal. 3:19; Heb. 2:2 and note). BACK TO DEUTERONOMY 33:2

STUDY NOTE FOR DEUTERONOMY 33:5 became king in Jeshurun. A reference to the Lord as king over His people (cf. 1 Sam. 12:12; Ps. 10:16). Moses is never called a king. On “Jeshurun,” see note 32:15. BACK TO DEUTERONOMY 33:5

STUDY NOTE FOR DEUTERONOMY 33:6 but let. This reading could reflect the curse on Reuben in Gen. 49:3, 4. BACK TO DEUTERONOMY 33:6

STUDY NOTE FOR DEUTERONOMY 33:7 Judah. This blessing hints at the warrior role of the Davidic kings, descendants of Judah, in leading Israel into battle. But the blessing on Judah is extremely brief in view of the promise of rulership to Judah in Gen. 49:8–12 and in view of Judah’s large part in later history. Because a later writer might have wanted to give Judah more prominence, the brevity of this blessing points to a date of composition during Moses’s lifetime. BACK TO DEUTERONOMY 33:7

STUDY NOTE FOR DEUTERONOMY 33:8 Levi. The blessing on Levi reflects the tribe’s fidelity at the time of the golden calf, when the Levites rallied to Moses’s side and acted in judgment against their sinful brethren (Ex. 32:27–29).

Thummim ... Urim. See note on Ex. 28:30. BACK TO DEUTERONOMY 33:8

STUDY NOTE FOR DEUTERONOMY 33:16 who dwells in the bush. Moses alludes to Ex. 3:4.

prince among his brothers. The Hebrew word translated “prince among” is sometimes used for one who is set apart by the Nazirite vow (cf. Num. 6:1–21 note). See Gen. 49:26. This may be the basis for Jesus being called a Nazarene in Matt. 2:23. BACK TO DEUTERONOMY 33:16

STUDY NOTE FOR DEUTERONOMY 33:17 ten thousands ... thousands. During this period, Ephraim is smaller than Manasseh (Num. 26:34, 37), but Ephraim will become more numerous and important (cf. Gen. 48:17–20). Because of the tribe’s importance, the name “Ephraim” is later applied to the ten tribes making up the northern kingdom of Israel (2 Chr. 25:7; Hos. 5:3, 11–14). BACK TO DEUTERONOMY 33:17

STUDY NOTE FOR DEUTERONOMY 33:22 Bashan. See note on 3:1. This blessing may refer to the northern settlement of Dan, located near Bashan (Judg. 18:27–29). More likely, a comparison of Dan to the strength and ferocity of the lions inhabiting the forests of Bashan may be in view. BACK TO DEUTERONOMY 33:22

STUDY NOTE FOR DEUTERONOMY 33:24 dip his foot in oil. Olive oil, valuable for food and also as fuel for lamps, is here symbolic of the tribe’s material prosperity (Gen. 49:20; cf. Job 29:6). BACK TO DEUTERONOMY 33:24

STUDY NOTE FOR DEUTERONOMY 33:26–29 This final stanza has blessed the hearts of God’s people through the ages. He is the majestic God (v. 26), the eternal God (v. 27), the protecting and providing God (v. 28). The great blessing of Israel was that He was their God. The great blessing of the new covenant church is that this same God is our God. Such a splendid hymn of praise is perhaps only matched by passages in the NT such as “the song of Moses, the servant of God, and the song of the Lamb” in Rev. 15:3, 4.

33:26 Jeshurun. See 32:15 and note. BACK TO DEUTERONOMY 33:26

STUDY NOTES FOR DEUTERONOMY 34

STUDY NOTE FOR DEUTERONOMY 34:1–12 This chapter is a supplement. Many suggest that it was added by the author of the book of Joshua in order to connect his work with the books of Moses, though it also could have been the addition of a later editor (Introduction: Author).

34:1 Gilead as far as Dan. The descriptions here and in v. 2 name the areas in terms of the tribal areas as designated in the book of Joshua (Josh. 13–19). BACK TO DEUTERONOMY 34:1

STUDY NOTE FOR DEUTERONOMY 34:7 undimmed ... unabated. See note on 31:2. BACK TO DEUTERONOMY 34:7

STUDY NOTE FOR DEUTERONOMY 34:8 thirty days. The same period of mourning as for Aaron (Num. 20:29; cf. Gen. 50:3, 10; 2 Sam. 1:12). Ritual displays of mourning in the OT include weeping, fasting, tearing of clothing, wearing sackcloth, and throwing dust on the head (Gen. 37:34, 35; Ps. 35:13; Lam. 2:10). Certain mourning practices were forbidden to Israel (14:1 note). BACK TO DEUTERONOMY 34:8

STUDY NOTE FOR DEUTERONOMY 34:9 spirit of wisdom ... laid his hands on him. Moses previously put his hand on Joshua to symbolize the transfer of divinely ordained leadership (Num. 27:18). God empowers those whom He chooses and ordains for service. BACK TO DEUTERONOMY 34:9

STUDY NOTE FOR DEUTERONOMY 34:10–12 See theological note “The Prophets of God” on p. 279.

34:10 since. Because no length of time is specified, these words need not imply that many generations had passed since Moses’s death. Joshua took Moses’s place, but he realized that Moses’s miracles and access to God had been unique (Num. 12:6–8). BACK TO DEUTERONOMY 34:10

STUDY NOTE FOR DEUTERONOMY 34:11 signs and the wonders. The miraculous displays of God’s power in Egypt at the time of the exodus. Jesus arose as a prophet like Moses yet superior to him. He did miracles, signs, and wonders before the kings and rulers of the people and in the sight of all Israel (Matt. 4:23–25; John 20:30–31; Acts 2:22; 3:22–26). BACK TO DEUTERONOMY 34:11

FOOTNOTES FOR DEUTERONOMY 2

1 Hebrew them 2 That is, set apart (devoted) as an offering to the Lord (for destruction)

FOOTNOTES FOR DEUTERONOMY 3

1 That is, set apart (devoted) as an offering to the Lord (for destruction); twice in this verse 2 A cubit was about 18 inches or 45 centimeters 3 Hebrew cubit of a man

FOOTNOTES FOR DEUTERONOMY 4

1 Or just decrees; also verses 5, 8, 14, 45 2 Hebrew words

1 Hebrew his offspring after him 2 Syriac; Hebrew Sion

FOOTNOTES FOR DEUTERONOMY 5

1 Or besides 2 Or to the thousandth generation 3 Or servant 4 The Hebrew word also covers causing human death through carelessness or negligence

1 Or sons

FOOTNOTES FOR DEUTERONOMY 6

2 Or just decrees; also verse 20 3 Or The LORD our God is one LORD; or The LORD is our God, the LORD is one; or The LORD is our God, the LORD alone

FOOTNOTES FOR DEUTERONOMY 7

1 That is, set apart (devote) as an offering to the Lord (for destruction)

1 Or quickly 2 That is, set apart (devoted) as an offering to the Lord (for destruction); twice in this verse

FOOTNOTES FOR DEUTERONOMY 8

1 Hebrew by all

FOOTNOTES FOR DEUTERONOMY 9

1 Hebrew cast metal

FOOTNOTES FOR DEUTERONOMY 10

1 Hebrew words 2 Or the wells of the Bene-jaakan

FOOTNOTES FOR DEUTERONOMY 11

1 Or instruction 2 Hebrew watered it with your feet

1 Samaritan, Septuagint, Vulgate; Hebrew I; also verse 15 2 Hebrew and 3 Septuagint, Syriac; see Genesis 12:6. Hebrew oaks, or terebinths

FOOTNOTES FOR DEUTERONOMY 12

1 Or name as its habitation

1 Ch 13:1 in Hebrew

FOOTNOTES FOR DEUTERONOMY 13

2 Or evil person 3 Hebrew the wife of your bosom

1 That is, setting apart (devoting) as an offering to the Lord (for destruction)

FOOTNOTES FOR DEUTERONOMY 14

1 Or addax 2 The identity of many of these birds is uncertain

FOOTNOTES FOR DEUTERONOMY 15

1 Or be evil; also verse 10 2 Or sells himself 3 Or servant; the Hebrew term ‘ebed designates a range of social and economic roles (see Preface) 4 Or servant

FOOTNOTES FOR DEUTERONOMY 17

1 Septuagint drive out; also verse 12 2 Or evil person; also verse 12

1 Hebrew from before

FOOTNOTES FOR DEUTERONOMY 18

2 Or the offerings by fire to the LORD 3 Hebrew his 4 Or lives—if he comes enthusiastically

1 The meaning of the Hebrew is uncertain 2 Hebrew makes his son or his daughter pass through the fire

1 Or and

FOOTNOTES FOR DEUTERONOMY 19

2 Hebrew road 3 Or the blood of the innocent

1 Or evil person

FOOTNOTES FOR DEUTERONOMY 20

1 That is, set apart (devote) as an offering to the Lord (for destruction)

FOOTNOTES FOR DEUTERONOMY 21

2 Or hated; also verses 16, 17

FOOTNOTES FOR DEUTERONOMY 22

1 Hebrew become holy

1 Or discipline 2 A shekel was about 2/5 ounce or 11 grams 3 Or girl of marriageable age 4 Ch 23:1 in Hebrew 5 Hebrew uncover his father’s skirt

FOOTNOTES FOR DEUTERONOMY 23

1 Or servant; the Hebrew term ‘ebed designates a range of social and economic roles (see Preface) 2 Or male prostitute

FOOTNOTES FOR DEUTERONOMY 24

1 Leprosy was a term for several skin diseases; see Leviticus 13

FOOTNOTES FOR DEUTERONOMY 25

1 Hebrew its name

1 Or just, or righteous; twice in this verse

FOOTNOTES FOR DEUTERONOMY 26

2 Hebrew with great terror

FOOTNOTES FOR DEUTERONOMY 27

1 Hebrew whole

1 Hebrew uncovered his father’s skirt

FOOTNOTES FOR DEUTERONOMY 28

1 Or sword 2 Or shall not succeed in finding your ways

1 Identity uncertain 2 Hebrew the wife of his bosom 3 Hebrew the husband of her bosom

FOOTNOTES FOR DEUTERONOMY 29

1 Ch 28:69 in Hebrew 2 Ch 29:1 in Hebrew

1 Or deal wisely 2 Septuagint, Syriac; Hebrew your heads, your tribes

FOOTNOTES FOR DEUTERONOMY 30

1 Septuagint; Hebrew lacks If you obey the commandments of the LORD your God 2 Or his just decrees

FOOTNOTES FOR DEUTERONOMY 31

1 Hebrew he

FOOTNOTES FOR DEUTERONOMY 32

1 Or territories 2 Compare Dead Sea Scroll, Septuagint; Masoretic Text sons of Israel

1 That is, with the best 2 Hebrew with the kidney fat 3 Or fathered

1 Septuagint and I will repay 2 Septuagint judge 3 Hebrew the lightning of my sword 4 Dead Sea Scroll, Septuagint; Masoretic Text Rejoice his people, O nations 5 Masoretic Text lacks bow down to him, all gods 6 Dead Sea Scroll, Septuagint; Masoretic Text servants 7 Dead Sea Scroll, Septuagint; Masoretic Text lacks He repays those who hate him 8 Or atones for 9 Septuagint, Vulgate; Hebrew his land his people

1 Septuagint, Syriac, Vulgate; Hebrew Hoshea

FOOTNOTES FOR DEUTERONOMY 33

2 Septuagint, Syriac, Vulgate; Hebrew them 3 The meaning of the Hebrew word is uncertain 4 Septuagint; Hebrew peoples 5 Hebrew your 6 The meaning of the Hebrew word is uncertain 7 Hebrew Thus he

1 Probable reading; Hebrew With his hands he contended 2 Dead Sea Scroll, Septuagint; Masoretic Text lacks Give to Levi 3 Septuagint; Hebrew dwells in safety by him. He 4 Two Hebrew manuscripts and Targum; Hebrew with the dew

1 Dead Sea Scroll, Septuagint, Samaritan; Masoretic Text His firstborn bull 2 Or west

1 Or a dwelling place 2 Revocalization of verse 27 yields He subdues the ancient gods, and shatters the forces of old 3 Hebrew the abode of Jacob was alone

INTRODUCTION to the

Historical Books

The arrangement of books in the Protestant Old Testament canon includes Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, and Esther. This section relates the history of Israel beginning with the settlement of Canaan under Joshua, and concluding centuries later with the return of the Jews to Judah during the Persian period. Each book narrates important events in God’s dealings with His covenant people.

The order in which the historical books appear in the English Bible derives from the chronological arrangement found in the Septuagint (the Greek translation of the Old Testament begun in the late 3rd century B.C.). The order of the books in the Hebrew Bible is different. The books of Joshua, Judges, 1–2 Samuel, and 1–2 Kings are grouped together as the “former prophets,” and they constitute the first part of the second division of the Jewish canon known as the “Prophets.” The labeling of these books as prophetic is probably for three reasons: 1) they are principally theological in nature rather than merely rote history; 2) the prophets play a central role in these books, more so than during any other period in Israel’s history; and 3) the authors of the prophetic books (Is.–Mal.) presume an awareness of the material in the “former prophets” and that their books will be read in the context of the “former prophets,” given that prophetic books typically begin with a reference to historical events in the “former prophets.” The rest of the historical books—Ruth, 1–2 Chronicles, Ezra, Nehemiah, and Esther—belong to a third division of the Hebrew canon known as the “Writings.”

Many scholars believe that the books of Joshua, Judges, 1–2 Samuel, and 1–2 Kings are a carefully constructed history of Israel that was completed during the Babylonian exile. Much of their materials date to earlier periods, some even contemporary to events recorded, but this section was not completed and put into final form until the exilic period. These books, in addition, were written to demonstrate how the book of Deuteronomy served as a preamble and foundation for their composition. In other words, the former prophets share with Deuteronomy a common perspective on theology and history. This history reiterates from Deuteronomy both such specific issues for the life of the covenant community as the “law of the king” (Deut. 17:14–20; cf. 1 Sam. 8:10–18) and such fundamental theological concepts as blessings for obedience and curses for disobedience (Deut. 28). Indeed, the dominant theological theme may be summed up in the statement, “Sin brings punishment, repentance brings restoration” (see especially the repeated cycles of sin, oppression, repentance, and deliverance in the book of Judges). The repeated sins of idolatry and injustice throughout the histories of Israel and Judah culminated in the ultimate punishment of exile from the Promised Land (Deut. 28:47–68; 2 Kin. 17:7–23; 23:26–27). However, the release of Jehoiachin from prison offers a glimmer of hope that repentance will again bring restoration (2 Kin. 25:27–30).

The books of 1–2 Chronicles, Ezra, and Nehemiah form a thematic block of material in the “Writings” section of the Hebrew canon. They were completed during the period of Judah’s restoration from the Babylonian exile. Although there is disagreement among scholars regarding whether they are the work of a single author, these books do share common theological interests related to their later historical setting. Ezra and Nehemiah were perhaps originally one book, and they narrate the history of Judah from the proclamation of the Persian ruler Cyrus that allowed the exiles to return to Jerusalem (c. 538 B.C.) unto the final resettlement of Jerusalem in c. 400 B.C. This history includes three returns from exile: the first return that occurred in 538 B.C., and it included 49,897 returnees (Ezra 2:64–65); the second return that was led by Ezra with about 5,000 people in 458 B.C. (Ezra 8:1–14), and a third return under Nehemiah in 445 B.C. (Neh. 2:1). The two books recount the rebuilding of the temple under Zerubbabel, the repair of Jerusalem’s walls under Nehemiah, and the reconstitution of religious life under Ezra.

1–2 Chronicles retell the history of God’s chosen people. The text begins with a series of genealogies that trace God’s people from the first man, Adam, to the proclamation of Cyrus in 539 B.C., which allowed the Jews to return to the land of Judah. Much of the material in the two books focuses on the kingship of David and his descendants who rule over the southern kingdom. These books are deeply concerned with how God’s people should respond to His gracious act of restoring Judah after the exile. They stress the importance of the temple, its worship, and its officials in directing the religious life of God’s people. They, in addition, focus attention on the central role of the house of David in the proper administration of the temple and in the religious life of the people. Further, by concentrating on the Davidic dynasty, 1–2 Chronicles creates the expectation that God’s commitment to David concerning the everlasting nature of his dynasty will ultimately be fulfilled. The restoration of the temple, linked closely to the royal family of David, anticipates the restoration of the dynasty (2 Chr. 36:22–23).

In the Hebrew Bible, the books of Ruth and Esther are contained in a special grouping of five books within the “Writings” called the “Festival Scrolls.” Jewish tradition requires that they be read on certain religious holidays: Ruth at Pentecost and Esther at Purim. In the English Bible, the book of Ruth is probably included in the historical books directly after the book of Judges because the opening words of the Ruth are, “In the days when the judges ruled ...” (1:1). The location of Esther in the canon of the English Bible is obviously because it deals with the Jews who stayed in exile in Persia during and after the three returns recorded in Ezra and Nehemiah.

As the years passed, it became clear that the hopes of the restored community for the resumption of rule by a descendant of David as king over Judah would not be realized immediately. The people continued to read in 1–2 Chronicles about the glorious history of David’s rule and how David and his descendants preserved true worship in Jerusalem. As they reflected on that history, their hopes were directed toward the future Son of David, the Messiah, who would be the perfect Davidic king over God’s people. The history of God’s saving acts for His people was not to end with Esther’s role of rescuing them from destruction by the Persians, or even Ezra and Nehemiah’s work of re-establishing them in the Promised Land. It would only find its fulfillment in the coming of the great King, Jesus Christ.

The BOOK of

Joshua

TITLE

The book derives its title from the name of its central character, Joshua. As the successor to Moses, Joshua was from the tribe of Ephraim, which from the time of Joseph until the prophet Samuel was the tribe associated with the overall leadership of the nation of Israel.

AUTHOR

The author of the book of Joshua is unknown, and our knowledge of when this book was written depends on the interpretation of certain clues within it. Theories range from the view that the book was largely composed by Joshua himself (the tradition of the Jewish Talmud) to the modern critical hypothesis that it was written by someone long after the Jews returned from exile in Babylon. From the standpoint of the final form of the book, it is probable that a man or group committed to the theological outlook of Deuteronomy gave Joshua its canonical form. See Date and Occasion below and Introduction to the Historical Books.

DATE AND OCCASION

It is not clear when Joshua was composed. Comments within the book itself, such as notices that something is true “to this day,” suggest that many of its sources came from a time between the death of Joshua (24:29–31) and the time of Samuel and Saul (c. 1050 B.C.). Because Sidon is still reckoned as Phoenicia’s leading city (11:8; 19:28), some date the book no later than 1200 B.C.; after that time Tyre gained the ascendancy. Jerusalem is as yet unconquered (15:63), a feat accomplished by David (2 Sam. 5:6–10), and Gezer is not as yet under Solomon’s rule (16:10; 1 Kin. 9:16).

On balance it appears that the book was written after Joshua’s death but before Saul (c. 1050 B.C.) and his successors. The author wrote doubtless to recount the astounding fulfillment of the Lord’s promises under Joshua. At the same time, recognizing the need to consolidate the Israelite conquest of the land, the author wrote in hope of the rise of another faithful servant who, like Joshua, could lead the Israelites to victory over every enemy still in the land.

GENRE

In the English Bible, Joshua is grouped with the historical books, reflective of its primary genre, historical narrative. As a history of conquest, the book also reflects features of military history or military reports, such as the lists in chapter 13.

LITERARY FEATURES

The theme of land—or, perhaps more accurately, taking possession of land—dominates the book. The vivid account of the Israelites’ crossing the River Jordan under the leadership of Joshua and capturing the walled city of Jericho dominates the opening chapters and casts a long shadow over everything else that is recorded. This emphasis upon possessing land is further underlined when we look at the overall structure of the book, which falls largely into two parts. Chapters 1–12 describe the process by which opposition to the Israelite conquest of the land is overcome. This climaxes in chapter 12 with a list of the thirty-one kings defeated by Joshua. Thereafter, in chapters 13–21, details are given as to how the land is to be allocated among the nine and a half tribes that have crossed the Jordan. The tribes of Reuben, Gad, and half of Manasseh were already settled on the eastern side of the Jordan prior to the conquest.

CHARACTERISTICS AND PRIMARY THEMES

The main theological idea in Joshua is the promise of God to give the land of Canaan to the descendants of Abraham, the people of Israel (Gen. 12:7). This aspect of the various divine promises made to Abraham, Isaac, and Jacob (Gen. 12:1–3) dominates from Genesis through Deuteronomy. Joshua testifies to God’s faithfulness to this promise by recounting the successful entry of the Israelites into the land (2:1–5:12), the dispossession of some of the land’s inhabitants (5:13–12:24; cf. Gen. 15:13–16 and notes), and the allocation of the territory to the twelve tribes, with some of it already taken in Joshua’s lifetime and other portions remaining to be possessed (chs. 13–21). The closing sentence of the main body of the book (21:45) summarizes the overall theme: “Not one word of all the good promises that the Lord had made to the house of Israel had failed; all came to pass” (21:45; see 23:14). This bold assertion of God’s complete faithfulness is accompanied by the recognition that much of what was promised was still unrealized (e.g., 13:1; 23:5) and that the complete enjoyment of the fulfilled promise remains conditional upon the people’s obedience (e.g., 23:12, 13, 15, 16). The Promised Land would not be fully occupied until the reigns of David and Solomon, for God recognized in the time of Moses that the Israelites would not take possession of the whole land in a short period of time (cf. Deut. 7:22).

Of particular note is the distinction drawn between those tribes that had already occupied territory in Canaan and those whose allocated land is still to be taken. Attention is given first to the tribe of Judah (chs. 14–15), which is portrayed as the most active and successful in possessing territory in Canaan. Observe in particular the very detailed list of locations mentioned in connection with Judah. This anticipates the special role that Judah later plays in the history of Israel as the tribe from which the Davidic monarchy comes. The tribes of Ephraim and Manasseh are listed next (chs. 16–17), suggesting that they take second place in occupying the Promised Land. Significantly, although Joshua is from the tribe of Ephraim and leadership is clearly linked to this tribe, the Ephraimites are somewhat fearful about attempting to drive out the powerful Canaanites, who are equipped with chariots (17:15–18). As for the remaining tribes, they are apportioned land by lots (chs. 18–19). This is territory that has yet to be seized, which implies that these tribes have been less active in settling within the land of Canaan. Interestingly, the territory allocated to the tribe of Simeon falls within the boundaries of the land already taken by the tribe of Judah. While some tribes are quick to seize land, God ensures that every tribe is given an appropriate allocation of land.

THEOLOGY OF JOSHUA

Apart from stressing the faithfulness of God to His promises and the power of God in overcoming Israel’s enemies, the book also highlights the importance of faith in God and the need to live by the moral standards He demands (Deut. 28). Through obedience to God, Joshua enjoys success as the leader of Israel. While the inhabitants of Jericho who stand in defiance of God are punished, the Canaanite family of Rahab survives because of her faith; her willingness to help the Israelite spies escape from the city is testimony to her belief that Israel’s God is the one true God. While Rahab survives, as do the people of Gibeon (ch. 9), Achan the Judahite comes under God’s severe judgment for taking from the plunder of Jericho that which was devoted to God. These contrasting experiences underline the importance of trusting and obeying the Lord—faith, not ethnicity, finally determines one’s place among God’s people.

JOSHUA IN THE LARGER STORY OF THE BIBLE

Joshua should be understood in relation to the Pentateuch, the content of which is summarized in 24:2–10. These verses recount the history of the descendants of Abraham, Isaac, and Jacob from the time the promise was first given to Abraham (Gen. 12:1–3) to the death of Moses (Deut. 34), who led the Israelites from Egypt to the land promised to them by God. But the Pentateuch ends with the people still outside the Promised Land. Furthermore, the generation of Israelites who came out of Egypt did not make it to the edge of Canaan but had fallen under God’s judgment because of their rebellion in the wilderness (Num. 13; 14; Deut. 1:26–36), and even the death of Moses is understood in those terms (Deut. 1:37; 32:48–52). In this context, Joshua speaks of the Lord’s faithfulness to His promises made to the patriarchs, despite the rebellion of the earlier generation of Israelites and God’s subsequent judgment.

Joshua should also be understood in relation to the history of Israel in the land, recorded in the books of Joshua through 2 Kings. The story is a tragic one as far as Israel is concerned. The nation failed to follow the Lord wholeheartedly, and it was all but destroyed by God’s judgment in the form of the successive assaults by the Assyrians in the eighth century B.C. (2 Kin. 17) and the Babylonians in the sixth century (2 Kin. 25). The book of Joshua confirms from the outset that the demise of Israel cannot be blamed on a failure of God’s power or faithfulness, for under Joshua the Israelites enjoyed success during the first phase of conquering the Promised Land.

The New Testament provides a third perspective from which the book should be understood. The promise of God, to which the book of Joshua points, is the gospel preached to Abraham beforehand (Gal. 3:8; Gen. 12:1–3). This promise was kept by God through the time of Joshua and is ultimately fulfilled in Jesus Christ (Acts 13:32, 33; Heb. 4:8–11). The faithfulness of God proclaimed in Joshua is His faithfulness to the gospel of Christ. Israel’s entrance into and occupation of the land prefigures the Christian’s life in Christ, to be consummated with the entrance and life of God’s people in the new heaven and earth (Rev. 21).

CHRIST IN JOSHUA

Joshua is one of the few Old Testament leaders portrayed positively. As the one who led Israel into the Promised Land, obeying God faithfully, Joshua provides an Old Testament model of what might be expected from the Messiah. With good reason, the Greek name “Jesus” is equivalent to the Hebrew name “Joshua,” which means, “the Lord is salvation.” Like Joshua, Jesus battles against forces opposed to God (e.g., Matt. 12:24–29), and those who follow Him continue in this struggle against the powers of evil (e.g., Eph. 6:10–18). As Israel’s warrior, Joshua is a type of Christ as the Lord’s warrior. Further, chapter 5 records a preincarnate appearance of Christ as “the commander of the army of the Lord” (v. 14).

HISTORY OF INTERPRETATION

With the rise of critical scholarship, two issues have dominated the study of Joshua. First, doubts have been expressed about the historicity of the account of Israel’s conquest of Canaan (see Special Issues below). Second, questions have been raised about the morality of what occurred when the Israelites dispossessed those already living in the land of Canaan.

Importantly, the gift of the land of Canaan to Abraham’s descendants is associated with the divine punishment of its present inhabitants. As Gen. 15:16 reveals, the Israelites were only to take possession of the land when the sin of the Amorites had reached its full measure. In a similar fashion, Lev. 18:25 states that the expulsion of Canaan’s descendants is due to their defiling of the land. Interestingly, Leviticus uses the image of the land vomiting out its inhabitants, a motif that associates possession of the land with righteous behavior and loss of land with immoral behavior. In light of this, Israel’s seizure of Canaan is a vivid reminder of the reality of divine judgment upon those who by their unrighteous actions forfeit their land.

SPECIAL ISSUES

Any attempt to relate the accounts of the book of Joshua to data gained from archaeological investigations must reckon with the nature of both the biblical record and the archaeological evidence. All historical writing is selective in what it records and interpretive in the manner in which it presents its material. Biblical history has a particular interest in the purposes of God. Archaeological evidence is often ambiguous and illustrative rather than specific in the information it yields.

The task of correlating archaeological data and the biblical record is well illustrated by the debate over Joshua. Among those who accept the biblical representation of the Israelites entering the land of Canaan from outside and settling within it, there are basically two schools of thought. One believes there is persuasive archaeological evidence (such as the destruction of Canaanite cities and occupation patterns) for a successful Israelite conquest of Canaan in c. 1250 B.C. The other argues that archaeological evidence (such as that at Jericho) together with texts such as 1 Kin. 6:1, Judg. 11:26, and Ex. 12:40 indicates that the conquest should be dated earlier (c. 1400 B.C.). The difficulties arise from uncertainties about the identification of modern sites with biblical locations, disputes over the dating of materials, biblical chronology, and how certain data should be interpreted. Ongoing research continues to bring to light new evidence. As the case for a late thirteenth-century conquest of Canaan has become weaker, new discoveries at Tell el-Dab’a (biblical Rameses) in Egypt lend support to a fifteenth-century date.

The Israelite conquest of Canaan and the associated destruction of those already occupying the land raise serious questions regarding the morality of what occurred. Was this a process of ethnic cleansing sanctioned by God? While this criticism is often raised by those who wish to undermine the authority of the Bible, the biblical accounts of large numbers of people being put to death cannot be easily overlooked. In considering the significance of such events, various factors need to be taken into account. First, such events are inevitably associated with human sinfulness and presented as acts of judgment sanctioned by God. As the “Judge of all the earth” (Gen. 18:25), God alone has the authority to determine the fate of people. When punishment comes, we must believe that it is due to the seriousness of human sin. While God may display considerable tolerance toward the wrongdoing of people, such behavior will ultimately be punished. God alludes to this regarding the inhabitants of Canaan in Gen. 15:16. Second, God’s punishment of the Canaanites and other groups is not motivated by racial or ethnic concerns but by universal moral considerations. God’s actions are not one-sided. Num. 25:9 records how 24,000 Israelites died in the plague that God sent because they worshiped Baal of Peor. Earlier, 23,000 Israelites were struck dead at Mount Sinai for committing sexual immorality while worshiping the golden calf (1 Cor. 10:8; cf. Ex. 32:6, 35). Indeed, of the entire adult generation that God delivered out of slavery in Egypt, only Joshua and Caleb survived to enter into the land of Canaan (Num. 26:65). Throughout the history of the Israelite nation, God raised up nations to bring destruction upon His own people when they promoted injustice and immorality. Although modern readers may balk at the severity of the divine punishments reflected in the early books of the Bible, these are entirely consistent with God’s warnings to the people of Israel (see Lev. 18:24–29).

OUTLINE OF JOSHUA

I. PROLOGUE: THE PROMISE AND ITS CONSEQUENCES (CH. 1)

II. ENTERING THE LAND (2:1–5:12)

A. The Promise and a Canaanite Harlot (ch. 2)

B. The Promise and the Crossing of the Jordan (chs. 3; 4)

C. The Promise Remembered in the Land (5:1–12)

III. CONQUERING THE LAND (5:13–12:24)

A. The Commander of the Lord’s Army (5:13–15)

B. Perishing and Surviving under the Promise: Jericho and Rahab (ch. 6)

C. Presuming on the Promise: Achan (ch. 7)

D. Promised Victory: Ai (8:1–29)

E. The People of the Promise (8:30–35)

F. Canaanite Fear and Israelite Failure: Gibeon’s Treaty and Curse (ch. 9)

G. The Conquest of the South (ch. 10)

H. The Conquest of the North (ch. 11)

I. List of Defeated Kings and Conquered Territory (ch. 12)

IV. ALLOCATING THE PROMISED LAND (13:1–21:45)

A. The Command to Allocate the Land (13:1–7)

B. East of the Jordan: The Land Given to Reuben, Gad, and the Half-Tribe of Manasseh (13:8–33)

C. West of the Jordan (14:1–19:51)

1. Introduction (14:1–5)

2. Caleb: example of faithful obedience (14:6–15)

3. Judah (ch. 15)

4. Ephraim and Manasseh (16:1–17:18)

5. The other tribes and Joshua (18:1–19:51)

D. Justice in the Promised Land: Cities of Refuge (20:1–9) E. Cities for the Levites (21:1–42)

1. The Levites’ request (21:1–3)

2. The allocation of cities (21:4–8)

3. Lists of cities (21:9–40)

a. Cities for the Kohathites (21:9–26)

b. Cities for the Gershonites (21:27–33)

c. Cities for the Merarites (21:34–40)

4. Total of cities for the Levities (21:41, 42)

F. Concluding Summary (21:43–45)

V. EPILOGUE: (22:1–24:33)

A. Unity of Israel: Its Basis and Its Vulnerability (ch. 22)

B. The Demands of God’s Faithfulness (ch. 23)

C. Decision: Israel’s Choice at Shechem (24:1–28)

D. The End of an Era: The Deaths of Joshua and Eleazar (24:29–33)

GOD COMMISSIONS JOSHUA

1  After the death of Moses the servant of the LORD, the LORD said to Joshua the son of Nun, Moses’ assistant, [2] “Moses my servant is dead. Now therefore arise, go over this Jordan, you and all this people, into the land that I am giving to them, to the people of Israel. [3] Every place that the sole of your foot will tread upon I have given to you, just as I promised to Moses. [4] From the wilderness and this Lebanon as far as the great river, the river Euphrates, all the land of the Hittites to the Great Sea toward the going down of the sun shall be your territory. [5] No man shall be able to stand before you all the days of your life. Just as I was with Moses, so I will be with you. I will not leave you or forsake you. [6] Be strong and courageous, for you shall cause this people to inherit the land that I swore to their fathers to give them. [7] Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success [1] wherever you go. [8] This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. 9 Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go.”

JOSHUA ASSUMES COMMAND

10 And Joshua commanded the officers of the people, [11] “Pass through the midst of the camp and command the people, ‘Prepare your provisions, for within three days you are to pass over this Jordan to go in to take possession of the land that the LORD your God is giving you to possess.’”

[12] And to the Reubenites, the Gadites, and the half-tribe of Manasseh Joshua said, [13] “Remember the word that Moses the servant of the LORD commanded you, saying, ‘The LORD your God is providing you a place of rest and will give you this land.’ 14 Your wives, your little ones, and your livestock shall remain in the land that Moses gave you beyond the Jordan, but all the men of valor among you shall pass over armed before your brothers and shall help them, 15 until the LORD gives rest to your brothers as he has to you, and they also take possession of the land that the LORD your God is giving them. Then you shall return to the land of your possession and shall possess it, the land that Moses the servant of the LORD gave you beyond the Jordan toward the sunrise.”

[16] And they answered Joshua, “All that you have commanded us we will do, and wherever you send us we will go. 17 Just as we obeyed Moses in all things, so we will obey you. Only may the LORD your God be with you, as he was with Moses! 18 Whoever rebels against your commandment and disobeys your words, whatever you command him, shall be put to death. Only be strong and courageous.”

RAHAB HIDES THE SPIES

2  And Joshua the son of Nun sent [1] two men secretly from Shittim as spies, saying, “Go, view the land, especially Jericho.” And they went and came into the house of a prostitute whose name was Rahab and lodged there. [2] And it was told to the king of Jericho, “Behold, men of Israel have come here tonight to search out the land.” [3] Then the king of Jericho sent to Rahab, saying, “Bring out the men who have come to you, who entered your house, for they have come to search out all the land.” [4] But the woman had taken the two men and hidden them. And she said, “True, the men came to me, but I did not know where they were from. 5 And when the gate was about to be closed at dark, the men went out. I do not know where the men went. Pursue them quickly, for you will overtake them.” [6] But she had brought them up to the roof and hid them with the stalks of flax that she had laid in order on the roof. [7] So the men pursued after them on the way to the Jordan as far as the fords. And the gate was shut as soon as the pursuers had gone out.

8 Before the men [1] lay down, she came up to them on the roof [9] and said to the men, “I know that the LORD has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you. [10] For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction. [2] [11] And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the LORD your God, he is God in the heavens above and on the earth beneath. [12] Now then, please swear to me by the LORD that, as I have dealt kindly with you, you also will deal kindly with my father’s house, and give me a sure sign [13] that you will save alive my father and mother, my brothers and sisters, and all who belong to them, and deliver our lives from death.” [14] And the men said to her, “Our life for yours even to death! If you do not tell this business of ours, then when the LORD gives us the land we will deal kindly and faithfully with you.”

[15] Then she let them down by a rope through the window, for her house was built into the city wall, so that she lived in the wall. 16 And she said [3] to them, “Go into the hills, or the pursuers will encounter you, and hide there three days until the pursuers have returned. Then afterward you may go your way.” 17 The men said to her, “We will be guiltless with respect to this oath of yours that you have made us swear. [18] Behold, when we come into the land, you shall tie this scarlet cord in the window through which you let us down, and you shall gather into your house your father and mother, your brothers, and all your father’s household. 19 Then if anyone goes out of the doors of your house into the street, his blood shall be on his own head, and we shall be guiltless. But if a hand is laid on anyone who is with you in the house, his blood shall be on our head. 20 But if you tell this business of ours, then we shall be guiltless with respect to your oath that you have made us swear.” 21 And she said, “According to your words, so be it.” Then she sent them away, and they departed. And she tied the scarlet cord in the window.

22 They departed and went into the hills and remained there three days until the pursuers returned, and the pursuers searched all along the way and found nothing. 23 Then the two men returned. They came down from the hills and passed over and came to Joshua the son of Nun, and they told him all that had happened to them. [24] And they said to Joshua, “Truly the LORD has given all the land into our hands. And also, all the inhabitants of the land melt away because of us.”

ISRAEL CROSSES THE JORDAN

3  Then Joshua rose early in the morning and they set out from Shittim. And they came to the Jordan, he and all the people of Israel, and lodged there before they passed over. [2] At the end of three days the officers went through the camp [3] and commanded the people, “As soon as you see the ark of the covenant of the LORD your God being carried by the Levitical priests, then you shall set out from your place and follow it. [4] Yet there shall be a distance between you and it, about 2,000 cubits [1] in length. Do not come near it, in order that you may know the way you shall go, for you have not passed this way before.” [5] Then Joshua said to the people, “Consecrate yourselves, for tomorrow the LORD will do wonders among you.” 6 And Joshua said to the priests, “Take up the ark of the covenant and pass on before the people.” So they took up the ark of the covenant and went before the people.

[7] The LORD said to Joshua, “Today I will begin to exalt you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you. 8 And as for you, command the priests who bear the ark of the covenant, ‘When you come to the brink of the waters of the Jordan, you shall stand still in the Jordan.’” [9] And Joshua said to the people of Israel, “Come here and listen to the words of the LORD your God.” [10] And Joshua said, “Here is how you shall know that the living God is among you and that he will without fail drive out from before you the Canaanites, the Hittites, the Hivites, the Perizzites, the Girgashites, the Amorites, and the Jebusites. [11] Behold, the ark of the covenant of the Lord of all the earth [2] is passing over before you into the Jordan. [12] Now therefore take twelve men from the tribes of Israel, from each tribe a man. [13] And when the soles of the feet of the priests bearing the ark of the LORD, the Lord of all the earth, shall rest in the waters of the Jordan, the waters of the Jordan shall be cut off from flowing, and the waters coming down from above shall stand in one heap.”

[14] So when the people set out from their tents to pass over the Jordan with the priests bearing the ark of the covenant before the people, [15] and as soon as those bearing the ark had come as far as the Jordan, and the feet of the priests bearing the ark were dipped in the brink of the water (now the Jordan overflows all its banks throughout the time of harvest), [16] the waters coming down from above stood and rose up in a heap very far away, at Adam, the city that is beside Zarethan, and those flowing down toward the Sea of the Arabah, the Salt Sea, were completely cut off. And the people passed over opposite Jericho. [17] Now the priests bearing the ark of the covenant of the LORD stood firmly on dry ground in the midst of the Jordan, and all Israel was passing over on dry ground until all the nation finished passing over the Jordan.

TWELVE MEMORIAL STONES FROM THE JORDAN

4  When all the nation had finished passing over the Jordan, the LORD said to Joshua, [2] “Take twelve men from the people, from each tribe a man, 3 and command them, saying, ‘Take twelve stones from here out of the midst of the Jordan, from the very place where the priests’ feet stood firmly, and bring them over with you and lay them down in the place where you lodge tonight.’” 4 Then Joshua called the twelve men from the people of Israel, whom he had appointed, a man from each tribe. 5 And Joshua said to them, “Pass on before the ark of the LORD your God into the midst of the Jordan, and take up each of you a stone upon his shoulder, according to the number of the tribes of the people of Israel, [6] that this may be a sign among you. When your children ask in time to come, ‘What do those stones mean to you?’ [7] then you shall tell them that the waters of the Jordan were cut off before the ark of the covenant of the LORD. When it passed over the Jordan, the waters of the Jordan were cut off. So these stones shall be to the people of Israel a memorial forever.”

8 And the people of Israel did just as Joshua commanded and took up twelve stones out of the midst of the Jordan, according to the number of the tribes of the people of Israel, just as the LORD told Joshua. And they carried them over with them to the place where they lodged and laid them down [1] there. [9] And Joshua set up [2] twelve stones in the midst of the Jordan, in the place where the feet of the priests bearing the ark of the covenant had stood; and they are there to this day. 10 For the priests bearing the ark stood in the midst of the Jordan until everything was finished that the LORD commanded Joshua to tell the people, according to all that Moses had commanded Joshua.

The people passed over in haste. 11 And when all the people had finished passing over, the ark of the LORD and the priests passed over before the people. [12] The sons of Reuben and the sons of Gad and the half-tribe of Manasseh passed over armed before the people of Israel, as Moses had told them. [13] About 40,000 ready for war passed over before the LORD for battle, to the plains of Jericho. [14] On that day the LORD exalted Joshua in the sight of all Israel, and they stood in awe of him just as they had stood in awe of Moses, all the days of his life.

[15] And the LORD said to Joshua, [16] “Command the priests bearing the ark of the testimony to come up out of the Jordan.” 17 So Joshua commanded the priests, “Come up out of the Jordan.” 18 And when the priests bearing the ark of the covenant of the LORD came up from the midst of the Jordan, and the soles of the priests’ feet were lifted up on dry ground, the waters of the Jordan returned to their place and overflowed all its banks, as before.

[19] The people came up out of the Jordan on the tenth day of the first month, and they encamped at Gilgal on the east border of Jericho. 20 And those twelve stones, which they took out of the Jordan, Joshua set up at Gilgal. 21 And he said to the people of Israel, “When your children ask their fathers in times to come, ‘What do these stones mean?’ 22 then you shall let your children know, ‘Israel passed over this Jordan on dry ground.’ [23] For the LORD your God dried up the waters of the Jordan for you until you passed over, as the LORD your God did to the Red Sea, which he dried up for us until we passed over, [24] so that all the peoples of the earth may know that the hand of the LORD is mighty, that you may fear the LORD your God forever.” [1]

THE NEW GENERATION CIRCUMCISED

5  As soon as all the kings of the Amorites who were beyond the Jordan to the west, and all the kings of the Canaanites who were by the sea, heard that the LORD had dried up the waters of the Jordan for the people of Israel until they had crossed over, their hearts melted and there was no longer any spirit in them because of the people of Israel.

[2] At that time the LORD said to Joshua, “Make flint knives and circumcise the sons of Israel a second time.” 3 So Joshua made flint knives and circumcised the sons of Israel at Gibeath-haaraloth. [2] [4] And this is the reason why Joshua circumcised them: all the males of the people who came out of Egypt, all the men of war, had died in the wilderness on the way after they had come out of Egypt. 5 Though all the people who came out had been circumcised, yet all the people who were born on the way in the wilderness after they had come out of Egypt had not been circumcised. [6] For the people of Israel walked forty years in the wilderness, until all the nation, the men of war who came out of Egypt, perished, because they did not obey the voice of the LORD; the LORD swore to them that he would not let them see the land that the LORD had sworn to their fathers to give to us, a land flowing with milk and honey. [7] So it was their children, whom he raised up in their place, that Joshua circumcised. For they were uncircumcised, because they had not been circumcised on the way.

8 When the circumcising of the whole nation was finished, they remained in their places in the camp until they were healed. [9] And the LORD said to Joshua, “Today I have rolled away the reproach of Egypt from you.” And so the name of that place is called Gilgal [1] to this day.

FIRST PASSOVER IN CANAAN

10 While the people of Israel were encamped at Gilgal, they kept the Passover on the fourteenth day of the month in the evening on the plains of Jericho. 11 And the day after the Passover, on that very day, they ate of the produce of the land, unleavened cakes and parched grain. [12] And the manna ceased the day after they ate of the produce of the land. And there was no longer manna for the people of Israel, but they ate of the fruit of the land of Canaan that year.

THE COMMANDER OF THE LORD’S ARMY

[13] When Joshua was by Jericho, he lifted up his eyes and looked, and behold, a man was standing before him with his drawn sword in his hand. And Joshua went to him and said to him, “Are you for us, or for our adversaries?” [14] And he said, “No; but I am the commander of the army of the LORD. Now I have come.” And Joshua fell on his face to the earth and worshiped and said to him, “What does my lord say to his servant?” [15] And the commander of the LORD’s army said to Joshua, “Take off your sandals from your feet, for the place where you are standing is holy.” And Joshua did so.

THE FALL OF JERICHO

6  Now Jericho was shut up inside and outside because of the people of Israel. None went out, and none came in. [2] And the LORD said to Joshua, “See, I have given Jericho into your hand, with its king and mighty men of valor. 3 You shall march around the city, all the men of war going around the city once. Thus shall you do for six days. [4] Seven priests shall bear seven trumpets of rams’ horns before the ark. On the seventh day you shall march around the city seven times, and the priests shall blow the trumpets. [5] And when they make a long blast with the ram’s horn, when you hear the sound of the trumpet, then all the people shall shout with a great shout, and the wall of the city will fall down flat, [1] and the people shall go up, everyone straight before him.” [6] So Joshua the son of Nun called the priests and said to them, “Take up the ark of the covenant and let seven priests bear seven trumpets of rams’ horns before the ark of the LORD.” 7 And he said to the people, “Go forward. March around the city and let the armed men pass on before the ark of the LORD.”

[8] And just as Joshua had commanded the people, the seven priests bearing the seven trumpets of rams’ horns before the LORD went forward, blowing the trumpets, with the ark of the covenant of the LORD following them. 9 The armed men were walking before the priests who were blowing the trumpets, and the rear guard was walking after the ark, while the trumpets blew continually. 10 But Joshua commanded the people, “You shall not shout or make your voice heard, neither shall any word go out of your mouth, until the day I tell you to shout. Then you shall shout.” [11] So he caused the ark of the LORD to circle the city, going about it once. And they came into the camp and spent the night in the camp.

12 Then Joshua rose early in the morning, and the priests took up the ark of the LORD. 13 And the seven priests bearing the seven trumpets of rams’ horns before the ark of the LORD walked on, and they blew the trumpets continually. And the armed men were walking before them, and the rear guard was walking after the ark of the LORD, while the trumpets blew continually. 14 And the second day they marched around the city once, and returned into the camp. So they did for six days.

[15] On the seventh day they rose early, at the dawn of day, and marched around the city in the same manner seven times. It was only on that day that they marched around the city seven times. 16 And at the seventh time, when the priests had blown the trumpets, Joshua said to the people, “Shout, for the LORD has given you the city. [17] And the city and all that is within it shall be devoted to the LORD for destruction. [1] Only Rahab the prostitute and all who are with her in her house shall live, because she hid the messengers whom we sent. [18] But you, keep yourselves from the things devoted to destruction, lest when you have devoted them you take any of the devoted things and make the camp of Israel a thing for destruction and bring trouble upon it. [19] But all silver and gold, and every vessel of bronze and iron, are holy to the LORD; they shall go into the treasury of the LORD.” [20] So the people shouted, and the trumpets were blown. As soon as the people heard the sound of the trumpet, the people shouted a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they captured the city. [21] Then they devoted all in the city to destruction, both men and women, young and old, oxen, sheep, and donkeys, with the edge of the sword.

22 But to the two men who had spied out the land, Joshua said, “Go into the prostitute’s house and bring out from there the woman and all who belong to her, as you swore to her.” [23] So the young men who had been spies went in and brought out Rahab and her father and mother and brothers and all who belonged to her. And they brought all her relatives and put them outside the camp of Israel. [24] And they burned the city with fire, and everything in it. Only the silver and gold, and the vessels of bronze and of iron, they put into the treasury of the house of the LORD. [25] But Rahab the prostitute and her father’s household and all who belonged to her, Joshua saved alive. And she has lived in Israel to this day, because she hid the messengers whom Joshua sent to spy out Jericho.

[26] Joshua laid an oath on them at that time, saying, “Cursed before the LORD be the man who rises up and rebuilds this city, Jericho.

“At the cost of his firstborn shall he

lay its foundation,

and at the cost of his youngest son

shall he set up its gates.”

[27] So the LORD was with Joshua, and his fame was in all the land.

ISRAEL DEFEATED AT AI

7  But the people of Israel broke faith in regard to the devoted things, for Achan the son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, took some of the devoted things. And the anger of the LORD burned against the people of Israel.

[2] Joshua sent men from Jericho to Ai, which is near Beth-aven, east of Bethel, and said to them, “Go up and spy out the land.” And the men went up and spied out Ai. [3] And they returned to Joshua and said to him, “Do not have all the people go up, but let about two or three thousand men go up and attack Ai. Do not make the whole people toil up there, for they are few.” 4 So about three thousand men went up there from the people. And they fled before the men of Ai, [5] and the men of Ai killed about thirty-six of their men and chased them before the gate as far as Shebarim and struck them at the descent. And the hearts of the people melted and became as water.

[6] Then Joshua tore his clothes and fell to the earth on his face before the ark of the LORD until the evening, he and the elders of Israel. And they put dust on their heads. [7] And Joshua said, “Alas, O Lord GOD, why have you brought this people over the Jordan at all, to give us into the hands of the Amorites, to destroy us? Would that we had been content to dwell beyond the Jordan! 8 O Lord, what can I say, when Israel has turned their backs before their enemies! [9] For the Canaanites and all the inhabitants of the land will hear of it and will surround us and cut off our name from the earth. And what will you do for your great name?”

THE SIN OF ACHAN

10 The LORD said to Joshua, “Get up! Why have you fallen on your face? [11] Israel has sinned; they have transgressed my covenant that I commanded them; they have taken some of the devoted things; they have stolen and lied and put them among their own belongings. [12] Therefore the people of Israel cannot stand before their enemies. They turn their backs before their enemies, because they have become devoted for destruction. [1] I will be with you no more, unless you destroy the devoted things from among you. [13] Get up! Consecrate the people and say, ‘Consecrate yourselves for tomorrow; for thus says the LORD, God of Israel, “There are devoted things in your midst, O Israel. You cannot stand before your enemies until you take away the devoted things from among you.” [14] In the morning therefore you shall be brought near by your tribes. And the tribe that the LORD takes by lot shall come near by clans. And the clan that the LORD takes shall come near by households. And the household that the LORD takes shall come near man by man. [15] And he who is taken with the devoted things shall be burned with fire, he and all that he has, because he has transgressed the covenant of the LORD, and because he has done an outrageous thing in Israel.’”

16 So Joshua rose early in the morning and brought Israel near tribe by tribe, and the tribe of Judah was taken. 17 And he brought near the clans of Judah, and the clan of the Zerahites was taken. And he brought near the clan of the Zerahites man by man, and Zabdi was taken. 18 And he brought near his household man by man, and Achan the son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, was taken. 19 Then Joshua said to Achan, “My son, give glory to the LORD God of Israel and give praise [1] to him. And tell me now what you have done; do not hide it from me.” [20] And Achan answered Joshua, “Truly I have sinned against the LORD God of Israel, and this is what I did: [21] when I saw among the spoil a beautiful cloak from Shinar, and 200 shekels of silver, and a bar of gold weighing 50 shekels, [2] then I coveted them and took them. And see, they are hidden in the earth inside my tent, with the silver underneath.”

22 So Joshua sent messengers, and they ran to the tent; and behold, it was hidden in his tent with the silver underneath. [23] And they took them out of the tent and brought them to Joshua and to all the people of Israel. And they laid them down before the LORD. [24] And Joshua and all Israel with him took Achan the son of Zerah, and the silver and the cloak and the bar of gold, and his sons and daughters and his oxen and donkeys and sheep and his tent and all that he had. And they brought them up to the Valley of Achor. [25] And Joshua said, “Why did you bring trouble on us? The LORD brings trouble on you today.” And all Israel stoned him with stones. They burned them with fire and stoned them with stones. [26] And they raised over him a great heap of stones that remains to this day. Then the LORD turned from his burning anger. Therefore, to this day the name of that place is called the Valley of Achor. [3]

THE FALL OF AI

8  And the LORD said to Joshua, “Do not fear and do not be dismayed. Take all the fighting men with you, and arise, go up to Ai. See, I have given into your hand the king of Ai, and his people, his city, and his land. [2] And you shall do to Ai and its king as you did to Jericho and its king. Only its spoil and its livestock you shall take as plunder for yourselves. Lay an ambush against the city, behind it.”

[3] So Joshua and all the fighting men arose to go up to Ai. And Joshua chose 30,000 mighty men of valor and sent them out by night. 4 And he commanded them, “Behold, you shall lie in ambush against the city, behind it. Do not go very far from the city, but all of you remain ready. [5] And I and all the people who are with me will approach the city. And when they come out against us just as before, we shall flee before them. 6 And they will come out after us, until we have drawn them away from the city. For they will say, ‘They are fleeing from us, just as before.’ So we will flee before them. 7 Then you shall rise up from the ambush and seize the city, for the LORD your God will give it into your hand. 8 And as soon as you have taken the city, you shall set the city on fire. You shall do according to the word of the LORD. See, I have commanded you.” 9 So Joshua sent them out. And they went to the place of ambush and lay between Bethel and Ai, to the west of Ai, but Joshua spent that night among the people.

10 Joshua arose early in the morning and mustered the people and went up, he and the elders of Israel, before the people to Ai. 11 And all the fighting men who were with him went up and drew near before the city and encamped on the north side of Ai, with a ravine between them and Ai. [12] He took about 5,000 men and set them in ambush between Bethel and Ai, to the west of the city. 13 So they stationed the forces, the main encampment that was north of the city and its rear guard west of the city. But Joshua spent that night in the valley. [14] And as soon as the king of Ai saw this, he and all his people, the men of the city, hurried and went out early to the appointed place [1] toward the Arabah to meet Israel in battle. But he did not know that there was an ambush against him behind the city. [15] And Joshua and all Israel pretended to be beaten before them and fled in the direction of the wilderness. 16 So all the people who were in the city were called together to pursue them, and as they pursued Joshua they were drawn away from the city. [17] Not a man was left in Ai or Bethel who did not go out after Israel. They left the city open and pursued Israel.

[18] Then the LORD said to Joshua, “Stretch out the javelin that is in your hand toward Ai, for I will give it into your hand.” And Joshua stretched out the javelin that was in his hand toward the city. 19 And the men in the ambush rose quickly out of their place, and as soon as he had stretched out his hand, they ran and entered the city and captured it. And they hurried to set the city on fire. 20 So when the men of Ai looked back, behold, the smoke of the city went up to heaven, and they had no power to flee this way or that, for the people who fled to the wilderness turned back against the pursuers. 21 And when Joshua and all Israel saw that the ambush had captured the city, and that the smoke of the city went up, then they turned back and struck down the men of Ai. 22 And the others came out from the city against them, so they were in the midst of Israel, some on this side, and some on that side. And Israel struck them down, until there was left none that survived or escaped. 23 But the king of Ai they took alive, and brought him near to Joshua.

24 When Israel had finished killing all the inhabitants of Ai in the open wilderness where they pursued them, and all of them to the very last had fallen by the edge of the sword, all Israel returned to Ai and struck it down with the edge of the sword. 25 And all who fell that day, both men and women, were 12,000, all the people of Ai. 26 But Joshua did not draw back his hand with which he stretched out the javelin until he had devoted all the inhabitants of Ai to destruction. [2] 27 Only the livestock and the spoil of that city Israel took as their plunder, according to the word of the LORD that he commanded Joshua. [28] So Joshua burned Ai and made it forever a heap of ruins, as it is to this day. [29] And he hanged the king of Ai on a tree until evening. And at sunset Joshua commanded, and they took his body down from the tree and threw it at the entrance of the gate of the city and raised over it a great heap of stones, which stands there to this day.

JOSHUA RENEWS THE COVENANT

[30] At that time Joshua built an altar to the LORD, the God of Israel, on Mount Ebal, [31] just as Moses the servant of the LORD had commanded the people of Israel, as it is written in the Book of the Law of Moses, “an altar of uncut stones, upon which no man has wielded an iron tool.” And they offered on it burnt offerings to the LORD and sacrificed peace offerings. [32] And there, in the presence of the people of Israel, he wrote on the stones a copy of the law of Moses, which he had written. [33] And all Israel, sojourner as well as native born, with their elders and officers and their judges, stood on opposite sides of the ark before the Levitical priests who carried the ark of the covenant of the LORD, half of them in front of Mount Gerizim and half of them in front of Mount Ebal, just as Moses the servant of the LORD had commanded at the first, to bless the people of Israel. [34] And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the Book of the Law. 35 There was not a word of all that Moses commanded that Joshua did not read before all the assembly of Israel, and the women, and the little ones, and the sojourners who lived [1] among them.

THE GIBEONITE DECEPTION

9  As soon as all the kings who were beyond the Jordan in the hill country and in the lowland all along the coast of the Great Sea toward Lebanon, the Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, heard of this, [2] they gathered together as one to fight against Joshua and Israel.

[3] But when the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai, [4] they on their part acted with cunning and went and made ready provisions and took worn-out sacks for their donkeys, and wineskins, worn-out and torn and mended, 5 with worn-out, patched sandals on their feet, and worn-out clothes. And all their provisions were dry and crumbly. [6] And they went to Joshua in the camp at Gilgal and said to him and to the men of Israel, “We have come from a distant country, so now make a covenant with us.” [7] But the men of Israel said to the Hivites, “Perhaps you live among us; then how can we make a covenant with you?” 8 They said to Joshua, “We are your servants.” And Joshua said to them, “Who are you? And where do you come from?” [9] They said to him, “From a very distant country your servants have come, because of the name of the LORD your God. For we have heard a report of him, and all that he did in Egypt, [10] and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon the king of Heshbon, and to Og king of Bashan, who lived in Ashtaroth. 11 So our elders and all the inhabitants of our country said to us, ‘Take provisions in your hand for the journey and go to meet them and say to them, “We are your servants. Come now, make a covenant with us.”’ 12 Here is our bread. It was still warm when we took it from our houses as our food for the journey on the day we set out to come to you, but now, behold, it is dry and crumbly. 13 These wineskins were new when we filled them, and behold, they have burst. And these garments and sandals of ours are worn out from the very long journey.” [14] So the men took some of their provisions, but did not ask counsel from the LORD. [15] And Joshua made peace with them and made a covenant with them, to let them live, and the leaders of the congregation swore to them.

[16] At the end of three days after they had made a covenant with them, they heard that they were their neighbors and that they lived among them. [17] And the people of Israel set out and reached their cities on the third day. Now their cities were Gibeon, Chephirah, Beeroth, and Kiriath-jearim. [18] But the people of Israel did not attack them, because the leaders of the congregation had sworn to them by the LORD, the God of Israel. Then all the congregation murmured against the leaders. 19 But all the leaders said to all the congregation, “We have sworn to them by the LORD, the God of Israel, and now we may not touch them. [20] This we will do to them: let them live, lest wrath be upon us, because of the oath that we swore to them.” [21] And the leaders said to them, “Let them live.” So they became cutters of wood and drawers of water for all the congregation, just as the leaders had said of them.

22 Joshua summoned them, and he said to them, “Why did you deceive us, saying, ‘We are very far from you,’ when you dwell among us? [23] Now therefore you are cursed, and some of you shall never be anything but servants, cutters of wood and drawers of water for the house of my God.” [24] They answered Joshua, “Because it was told to your servants for a certainty that the LORD your God had commanded his servant Moses to give you all the land and to destroy all the inhabitants of the land from before you—so we feared greatly for our lives because of you and did this thing. 25 And now, behold, we are in your hand. Whatever seems good and right in your sight to do to us, do it.” 26 So he did this to them and delivered them out of the hand of the people of Israel, and they did not kill them. [27] But Joshua made them that day cutters of wood and drawers of water for the congregation and for the altar of the LORD, to this day, in the place that he should choose.

THE SUN STANDS STILL

10  As soon as Adoni-zedek, king of Jerusalem, heard how Joshua had captured Ai and had devoted it to destruction, [1] doing to Ai and its king as he had done to Jericho and its king, and how the inhabitants of Gibeon had made peace with Israel and were among them, [2] he [2] feared greatly, because Gibeon was a great city, like one of the royal cities, and because it was greater than Ai, and all its men were warriors. [3] So Adoni-zedek king of Jerusalem sent to Hoham king of Hebron, to Piram king of Jarmuth, to Japhia king of Lachish, and to Debir king of Eglon, saying, 4 “Come up to me and help me, and let us strike Gibeon. For it has made peace with Joshua and with the people of Israel.” [5] Then the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon, gathered their forces and went up with all their armies and encamped against Gibeon and made war against it.

[6] And the men of Gibeon sent to Joshua at the camp in Gilgal, saying, “Do not relax your hand from your servants. Come up to us quickly and save us and help us, for all the kings of the Amorites who dwell in the hill country are gathered against us.” 7 So Joshua went up from Gilgal, he and all the people of war with him, and all the mighty men of valor. [8] And the LORD said to Joshua, “Do not fear them, for I have given them into your hands. Not a man of them shall stand before you.” [9] So Joshua came upon them suddenly, having marched up all night from Gilgal. [10] And the LORD threw them into a panic before Israel, who [1] struck them with a great blow at Gibeon and chased them by the way of the ascent of Beth-horon and struck them as far as Azekah and Makkedah. [11] And as they fled before Israel, while they were going down the ascent of Beth-horon, the LORD threw down large stones from heaven on them as far as Azekah, and they died. There were more who died because of the hailstones than the sons of Israel killed with the sword.

[12] At that time Joshua spoke to the LORD in the day when the LORD gave the Amorites over to the sons of Israel, and he said in the sight of Israel,

“Sun, stand still at Gibeon,

and moon, in the Valley of Aijalon.”

[13] And the sun stood still, and the moon stopped,

until the nation took vengeance on their enemies.

Is this not written in the Book of Jashar? The sun stopped in the midst of heaven and did not hurry to set for about a whole day. [14] There has been no day like it before or since, when the LORD heeded the voice of a man, for the LORD fought for Israel.

15 So Joshua returned, and all Israel with him, to the camp at Gilgal.

FIVE AMORITE KINGS EXECUTED

[16] These five kings fled and hid themselves in the cave at Makkedah. 17 And it was told to Joshua, “The five kings have been found, hidden in the cave at Makkedah.” 18 And Joshua said, “Roll large stones against the mouth of the cave and set men by it to guard them, [19] but do not stay there yourselves. Pursue your enemies; attack their rear guard. Do not let them enter their cities, for the LORD your God has given them into your hand.” 20 When Joshua and the sons of Israel had finished striking them with a great blow until they were wiped out, and when the remnant that remained of them had entered into the fortified cities, [21] then all the people returned safe to Joshua in the camp at Makkedah. Not a man moved his tongue against any of the people of Israel.

22 Then Joshua said, “Open the mouth of the cave and bring those five kings out to me from the cave.” 23 And they did so, and brought those five kings out to him from the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. [24] And when they brought those kings out to Joshua, Joshua summoned all the men of Israel and said to the chiefs of the men of war who had gone with him, “Come near; put your feet on the necks of these kings.” Then they came near and put their feet on their necks. 25 And Joshua said to them, “Do not be afraid or dismayed; be strong and courageous. For thus the LORD will do to all your enemies against whom you fight.” [26] And afterward Joshua struck them and put them to death, and he hanged them on five trees. And they hung on the trees until evening. [27] But at the time of the going down of the sun, Joshua commanded, and they took them down from the trees and threw them into the cave where they had hidden themselves, and they set large stones against the mouth of the cave, which remain to this very day.

[28] As for Makkedah, Joshua captured it on that day and struck it, and its king, with the edge of the sword. He devoted to destruction every person in it; he left none remaining. And he did to the king of Makkedah just as he had done to the king of Jericho.

CONQUEST OF SOUTHERN CANAAN

29 Then Joshua and all Israel with him passed on from Makkedah to Libnah and fought against Libnah. 30 And the LORD gave it also and its king into the hand of Israel. And he struck it with the edge of the sword, and every person in it; he left none remaining in it. And he did to its king as he had done to the king of Jericho.

31 Then Joshua and all Israel with him passed on from Libnah to Lachish and laid siege to it and fought against it. 32 And the LORD gave Lachish into the hand of Israel, and he captured it on the second day and struck it with the edge of the sword, and every person in it, as he had done to Libnah.

33 Then Horam king of Gezer came up to help Lachish. And Joshua struck him and his people, until he left none remaining.

34 Then Joshua and all Israel with him passed on from Lachish to Eglon. And they laid siege to it and fought against it. 35 And they captured it on that day, and struck it with the edge of the sword. And he devoted every person in it to destruction that day, as he had done to Lachish.

36 Then Joshua and all Israel with him went up from Eglon to Hebron. And they fought against it 37 and captured it and struck it with the edge of the sword, and its king and its towns, and every person in it. He left none remaining, as he had done to Eglon, and devoted it to destruction and every person in it.

38 Then Joshua and all Israel with him turned back to Debir and fought against it 39 and he captured it with its king and all its towns. And they struck them with the edge of the sword and devoted to destruction every person in it; he left none remaining. Just as he had done to Hebron and to Libnah and its king, so he did to Debir and to its king.

40 So Joshua struck the whole land, the hill country and the Negeb and the lowland and the slopes, and all their kings. He left none remaining, but devoted to destruction all that breathed, just as the LORD God of Israel commanded. 41 And Joshua struck them from Kadesh-barnea as far as Gaza, and all the country of Goshen, as far as Gibeon. 42 And Joshua captured all these kings and their land at one time, because the LORD God of Israel fought for Israel. 43 Then Joshua returned, and all Israel with him, to the camp at Gilgal.

CONQUESTS IN NORTHERN CANAAN

11  When Jabin, king of Hazor, heard of this, he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph, [2] and to the kings who were in the northern hill country, and in the Arabah south of Chinneroth, and in the lowland, and in Naphoth-dor on the west, 3 to the Canaanites in the east and the west, the Amorites, the Hittites, the Perizzites, and the Jebusites in the hill country, and the Hivites under Hermon in the land of Mizpah. [4] And they came out with all their troops, a great horde, in number like the sand that is on the seashore, with very many horses and chariots. 5 And all these kings joined their forces and came and encamped together at the waters of Merom to fight against Israel.

[6] And the LORD said to Joshua, “Do not be afraid of them, for tomorrow at this time I will give over all of them, slain, to Israel. You shall hamstring their horses and burn their chariots with fire.” 7 So Joshua and all his warriors came suddenly against them by the waters of Merom and fell upon them. 8 And the LORD gave them into the hand of Israel, who struck them and chased them as far as Great Sidon and Misrephoth-maim, and eastward as far as the Valley of Mizpeh. And they struck them until he left none remaining. 9 And Joshua did to them just as the LORD said to him: he hamstrung their horses and burned their chariots with fire.

10 And Joshua turned back at that time and captured Hazor and struck its king with the sword, for Hazor formerly was the head of all those kingdoms. [11] And they struck with the sword all who were in it, devoting them to destruction; [1] there was none left that breathed. And he burned Hazor with fire. [12] And all the cities of those kings, and all their kings, Joshua captured, and struck them with the edge of the sword, devoting them to destruction, just as Moses the servant of the LORD had commanded. 13 But none of the cities that stood on mounds did Israel burn, except Hazor alone; that Joshua burned. 14 And all the spoil of these cities and the livestock, the people of Israel took for their plunder. But every person they struck with the edge of the sword until they had destroyed them, and they did not leave any who breathed. 15 Just as the LORD had commanded Moses his servant, so Moses commanded Joshua, and so Joshua did. He left nothing undone of all that the LORD had commanded Moses.

[16] So Joshua took all that land, the hill country and all the Negeb and all the land of Goshen and the lowland and the Arabah and the hill country of Israel and its lowland 17 from Mount Halak, which rises toward Seir, as far as Baal-gad in the Valley of Lebanon below Mount Hermon. And he captured all their kings and struck them and put them to death. [18] Joshua made war a long time with all those kings. [19] There was not a city that made peace with the people of Israel except the Hivites, the inhabitants of Gibeon. They took them all in battle. [20] For it was the LORD’s doing to harden their hearts that they should come against Israel in battle, in order that they should be devoted to destruction and should receive no mercy but be destroyed, just as the LORD commanded Moses.

[21] And Joshua came at that time and cut off the Anakim from the hill country, from Hebron, from Debir, from Anab, and from all the hill country of Judah, and from all the hill country of Israel. Joshua devoted them to destruction with their cities. [22] There was none of the Anakim left in the land of the people of Israel. Only in Gaza, in Gath, and in Ashdod did some remain. [23] So Joshua took the whole land, according to all that the LORD had spoken to Moses. And Joshua gave it for an inheritance to Israel according to their tribal allotments. And the land had rest from war.

KINGS DEFEATED BY MOSES

12  Now these are the kings of the land whom the people of Israel defeated and took possession of their land beyond the Jordan toward the sunrise, from the Valley of the Arnon to Mount Hermon, with all the Arabah eastward: [2] Sihon king of the Amorites who lived at Heshbon and ruled from Aroer, which is on the edge of the Valley of the Arnon, and from the middle of the valley as far as the river Jabbok, the boundary of the Ammonites, that is, half of Gilead, 3 and the Arabah to the Sea of Chinneroth eastward, and in the direction of Beth-jeshimoth, to the Sea of the Arabah, the Salt Sea, southward to the foot of the slopes of Pisgah; 4 and Og [1] king of Bashan, one of the remnant of the Rephaim, who lived at Ashtaroth and at Edrei 5 and ruled over Mount Hermon and Salecah and all Bashan to the boundary of the Geshurites and the Maacathites, and over half of Gilead to the boundary of Sihon king of Heshbon. [6] Moses, the servant of the LORD, and the people of Israel defeated them. And Moses the servant of the LORD gave their land for a possession to the Reubenites and the Gadites and the half-tribe of Manasseh.

KINGS DEFEATED BY JOSHUA

[7] And these are the kings of the land whom Joshua and the people of Israel defeated on the west side of the Jordan, from Baal-gad in the Valley of Lebanon to Mount Halak, that rises toward Seir (and Joshua gave their land to the tribes of Israel as a possession according to their allotments, 8 in the hill country, in the lowland, in the Arabah, in the slopes, in the wilderness, and in the Negeb, the land of the Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites): 9 the king of Jericho, one; the king of Ai, which is beside Bethel, one; 10 the king of Jerusalem, one; the king of Hebron, one; 11 the king of Jarmuth, one; the king of Lachish, one; 12 the king of Eglon, one; the king of Gezer, one; 13 the king of Debir, one; the king of Geder, one; 14 the king of Hormah, one; the king of Arad, one; 15 the king of Libnah, one; the king of Adullam, one; 16 the king of Makkedah, one; the king of Bethel, one; 17 the king of Tappuah, one; the king of Hepher, one; 18 the king of Aphek, one; the king of Lasharon, one; 19 the king of Madon, one; the king of Hazor, one; 20 the king of Shimron-meron, one; the king of Achshaph, one; 21 the king of Taanach, one; the king of Megiddo, one; 22 the king of Kedesh, one; the king of Jokneam in Carmel, one; 23 the king of Dor in Naphath-dor, one; the king of Goiim in Galilee, [1] one; 24 the king of Tirzah, one: in all, thirty-one kings.

LAND STILL TO BE CONQUERED

13  Now Joshua was old and advanced in years, and the LORD said to him, “You are old and advanced in years, and there remains yet very much land to possess. 2 This is the land that yet remains: all the regions of the Philistines, and all those of the Geshurites [3] (from the Shihor, which is east of Egypt, northward to the boundary of Ekron, it is counted as Canaanite; there are five rulers of the Philistines, those of Gaza, Ashdod, Ashkelon, Gath, and Ekron), and those of the Avvim, [4] in the south, all the land of the Canaanites, and Mearah that belongs to the Sidonians, to Aphek, to the boundary of the Amorites, 5 and the land of the Gebalites, and all Lebanon, toward the sunrise, from Baal-gad below Mount Hermon to Lebo-hamath, [6] all the inhabitants of the hill country from Lebanon to Misrephoth-maim, even all the Sidonians. I myself will drive them out from before the people of Israel. Only allot the land to Israel for an inheritance, as I have commanded you. [7] Now therefore divide this land for an inheritance to the nine tribes and half the tribe of Manasseh.”

THE INHERITANCE EAST OF THE JORDAN

[8] With the other half of the tribe of Manasseh [1] the Reubenites and the Gadites received their inheritance, which Moses gave them, beyond the Jordan eastward, as Moses the servant of the LORD gave them: 9 from Aroer, which is on the edge of the Valley of the Arnon, and the city that is in the middle of the valley, and all the tableland of Medeba as far as Dibon; 10 and all the cities of Sihon king of the Amorites, who reigned in Heshbon, as far as the boundary of the Ammonites; 11 and Gilead, and the region of the Geshurites and Maacathites, and all Mount Hermon, and all Bashan to Salecah; 12 all the kingdom of Og in Bashan, who reigned in Ashtaroth and in Edrei (he alone was left of the remnant of the Rephaim); these Moses had struck and driven out. [13] Yet the people of Israel did not drive out the Geshurites or the Maacathites, but Geshur and Maacath dwell in the midst of Israel to this day.

[14] To the tribe of Levi alone Moses gave no inheritance. The offerings by fire to the LORD God of Israel are their inheritance, as he said to him.

15 And Moses gave an inheritance to the tribe of the people of Reuben according to their clans. 16 So their territory was from Aroer, which is on the edge of the Valley of the Arnon, and the city that is in the middle of the valley, and all the tableland by Medeba; 17 with Heshbon, and all its cities that are in the tableland; Dibon, and Bamoth-baal, and Beth-baal-meon, 18 and Jahaz, and Kedemoth, and Mephaath, 19 and Kiriathaim, and Sibmah, and Zereth-shahar on the hill of the valley, 20 and Beth-peor, and the slopes of Pisgah, and Beth-jeshimoth, 21 that is, all the cities of the tableland, and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses defeated with the leaders of Midian, Evi and Rekem and Zur and Hur and Reba, the princes of Sihon, who lived in the land. [22] Balaam also, the son of Beor, the one who practiced divination, was killed with the sword by the people of Israel among the rest of their slain. 23 And the border of the people of Reuben was the Jordan as a boundary. This was the inheritance of the people of Reuben, according to their clans with their cities and villages.

24 Moses gave an inheritance also to the tribe of Gad, to the people of Gad, according to their clans. 25 Their territory was Jazer, and all the cities of Gilead, and half the land of the Ammonites, to Aroer, which is east of Rabbah, 26 and from Heshbon to Ramath-mizpeh and Betonim, and from Mahanaim to the territory of Debir, [1] 27 and in the valley Beth-haram, Beth-nimrah, Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, having the Jordan as a boundary, to the lower end of the Sea of Chinnereth, eastward beyond the Jordan. 28 This is the inheritance of the people of Gad according to their clans, with their cities and villages.

29 And Moses gave an inheritance to the half-tribe of Manasseh. It was allotted to the half-tribe of the people of Manasseh according to their clans. 30 Their region extended from Mahanaim, through all Bashan, the whole kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, sixty cities, 31 and half Gilead, and Ashtaroth, and Edrei, the cities of the kingdom of Og in Bashan. These were allotted to the people of Machir the son of Manasseh for the half of the people of Machir according to their clans.

32 These are the inheritances that Moses distributed in the plains of Moab, beyond the Jordan east of Jericho. [33] But to the tribe of Levi Moses gave no inheritance; the LORD God of Israel is their inheritance, just as he said to them.

THE INHERITANCE WEST OF THE JORDAN

14  These are the inheritances that the people of Israel received in the land of Canaan, which Eleazar the priest and Joshua the son of Nun and the heads of the fathers’ houses of the tribes of the people of Israel gave them to inherit. [2] Their inheritance was by lot, just as the LORD had commanded by the hand of Moses for the nine and one-half tribes. [3] For Moses had given an inheritance to the two and one-half tribes beyond the Jordan, but to the Levites he gave no inheritance among them. [4] For the people of Joseph were two tribes, Manasseh and Ephraim. And no portion was given to the Levites in the land, but only cities to dwell in, with their pasturelands for their livestock and their substance. 5 The people of Israel did as the LORD commanded Moses; they allotted the land.

CALEB’S REQUEST AND INHERITANCE

[6] Then the people of Judah came to Joshua at Gilgal. And Caleb the son of Jephunneh the Kenizzite said to him, “You know what the LORD said to Moses the man of God in Kadesh-barnea concerning you and me. [7] I was forty years old when Moses the servant of the LORD sent me from Kadesh-barnea to spy out the land, and I brought him word again as it was in my heart. [8] But my brothers who went up with me made the heart of the people melt; yet I wholly followed the LORD my God. [9] And Moses swore on that day, saying, ‘Surely the land on which your foot has trodden shall be an inheritance for you and your children forever, because you have wholly followed the LORD my God.’ 10 And now, behold, the LORD has kept me alive, just as he said, these forty-five years since the time that the LORD spoke this word to Moses, while Israel walked in the wilderness. And now, behold, I am this day eighty-five years old. 11 I am still as strong today as I was in the day that Moses sent me; my strength now is as my strength was then, for war and for going and coming. [12] So now give me this hill country of which the LORD spoke on that day, for you heard on that day how the Anakim were there, with great fortified cities. It may be that the LORD will be with me, and I shall drive them out just as the LORD said.”

13 Then Joshua blessed him, and he gave Hebron to Caleb the son of Jephunneh for an inheritance. [14] Therefore Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day, because he wholly followed the LORD, the God of Israel. [15] Now the name of Hebron formerly was Kiriath-arba. [1] (Arba [2] was the greatest man among the Anakim.) And the land had rest from war.

THE ALLOTMENT FOR JUDAH

15  The allotment for the tribe of the people of Judah according to their clans reached southward to the boundary of Edom, to the wilderness of Zin at the farthest south. 2 And their south boundary ran from the end of the Salt Sea, from the bay that faces southward. 3 It goes out southward of the ascent of Akrabbim, passes along to Zin, and goes up south of Kadesh-barnea, along by Hezron, up to Addar, turns about to Karka, 4 passes along to Azmon, goes out by the Brook of Egypt, and comes to its end at the sea. This shall be your south boundary. 5 And the east boundary is the Salt Sea, to the mouth of the Jordan. And the boundary on the north side runs from the bay of the sea at the mouth of the Jordan. 6 And the boundary goes up to Beth-hoglah and passes along north of Beth-arabah. And the boundary goes up to the stone of Bohan the son of Reuben. 7 And the boundary goes up to Debir from the Valley of Achor, and so northward, turning toward Gilgal, which is opposite the ascent of Adummim, which is on the south side of the valley. And the boundary passes along to the waters of En-shemesh and ends at En-rogel. [8] Then the boundary goes up by the Valley of the Son of Hinnom at the southern shoulder of the Jebusite (that is, Jerusalem). And the boundary goes up to the top of the mountain that lies over against the Valley of Hinnom, on the west, at the northern end of the Valley of Rephaim. 9 Then the boundary extends from the top of the mountain to the spring of the waters of Nephtoah, and from there to the cities of Mount Ephron. Then the boundary bends around to Baalah (that is, Kiriath-jearim). 10 And the boundary circles west of Baalah to Mount Seir, passes along to the northern shoulder of Mount Jearim (that is, Chesalon), and goes down to Beth-shemesh and passes along by Timnah. 11 The boundary goes out to the shoulder of the hill north of Ekron, then the boundary bends around to Shikkeron and passes along to Mount Baalah and goes out to Jabneel. Then the boundary comes to an end at the sea. 12 And the west boundary was the Great Sea with its coastline. This is the boundary around the people of Judah according to their clans.

13 According to the commandment of the LORD to Joshua, he gave to Caleb the son of Jephunneh a portion among the people of Judah, Kiriath-arba, that is, Hebron (Arba was the father of Anak). [14] And Caleb drove out from there the three sons of Anak, Sheshai and Ahiman and Talmai, the descendants of Anak. 15 And he went up from there against the inhabitants of Debir. Now the name of Debir formerly was Kiriath-sepher. 16 And Caleb said, “Whoever strikes Kiriath-sepher and captures it, to him will I give Achsah my daughter as wife.” [17] And Othniel the son of Kenaz, the brother of Caleb, captured it. And he gave him Achsah his daughter as wife. 18 When she came to him, she urged him to ask her father for a field. And she got off her donkey, and Caleb said to her, “What do you want?” 19 She said to him, “Give me a blessing. Since you have given me the land of the Negeb, give me also springs of water.” And he gave her the upper springs and the lower springs.

[20] This is the inheritance of the tribe of the people of Judah according to their clans. 21 The cities belonging to the tribe of the people of Judah in the extreme south, toward the boundary of Edom, were Kabzeel, Eder, Jagur, 22 Kinah, Dimonah, Adadah, 23 Kedesh, Hazor, Ithnan, 24 Ziph, Telem, Bealoth, 25 Hazor-hadattah, Kerioth-hezron (that is, Hazor), 26 Amam, Shema, Moladah, 27 Hazar-gaddah, Heshmon, Beth-pelet, 28 Hazar-shual, Beersheba, Biziothiah, 29 Baalah, Iim, Ezem, 30 Eltolad, Chesil, Hormah, 31 Ziklag, Madmannah, Sansannah, 32 Lebaoth, Shilhim, Ain, and Rimmon: in all, twenty-nine cities with their villages.

33 And in the lowland, Eshtaol, Zorah, Ashnah, 34 Zanoah, En-gannim, Tappuah, Enam, 35 Jarmuth, Adullam, Socoh, Azekah, 36 Shaaraim, Adithaim, Gederah, Gederothaim: fourteen cities with their villages.

37 Zenan, Hadashah, Migdal-gad, 38 Dilean, Mizpeh, Joktheel, 39 Lachish, Bozkath, Eglon, 40 Cabbon, Lahmam, Chitlish, 41 Gederoth, Beth-dagon, Naamah, and Makkedah: sixteen cities with their villages.

42 Libnah, Ether, Ashan, 43 Iphtah, Ashnah, Nezib, 44 Keilah, Achzib, and Mareshah: nine cities with their villages.

45 Ekron, with its towns and its villages; 46 from Ekron to the sea, all that were by the side of Ashdod, with their villages.

47 Ashdod, its towns and its villages; Gaza, its towns and its villages; to the Brook of Egypt, and the Great Sea with its coastline.

48 And in the hill country, Shamir, Jattir, Socoh, 49 Dannah, Kiriath-sannah (that is, Debir), 50 Anab, Eshtemoh, Anim, 51 Goshen, Holon, and Giloh: eleven cities with their villages.

52 Arab, Dumah, Eshan, 53 Janim, Beth-tappuah, Aphekah, 54 Humtah, Kiriath-arba (that is, Hebron), and Zior: nine cities with their villages.

55 Maon, Carmel, Ziph, Juttah, 56 Jezreel, Jokdeam, Zanoah, 57 Kain, Gibeah, and Timnah: ten cities with their villages.

58 Halhul, Beth-zur, Gedor, 59 Maarath, Beth-anoth, and Eltekon: six cities with their villages.

60 Kiriath-baal (that is, Kiriath-jearim), and Rabbah: two cities with their villages.

61 In the wilderness, Beth-arabah, Middin, Secacah, 62 Nibshan, the City of Salt, and Engedi: six cities with their villages.

[63] But the Jebusites, the inhabitants of Jerusalem, the people of Judah could not drive out, so the Jebusites dwell with the people of Judah at Jerusalem to this day.

THE ALLOTMENT FOR EPHRAIM AND MANASSEH

16  The allotment of the people of Joseph went from the Jordan by Jericho, east of the waters of Jericho, into the wilderness, going up from Jericho into the hill country to Bethel. 2 Then going from Bethel to Luz, it passes along to Ataroth, the territory of the Archites. 3 Then it goes down westward to the territory of the Japhletites, as far as the territory of Lower Beth-horon, then to Gezer, and it ends at the sea.

[4] The people of Joseph, Manasseh and Ephraim, received their inheritance.

[5] The territory of the people of Ephraim by their clans was as follows: the boundary of their inheritance on the east was Ataroth-addar as far as Upper Beth-horon, 6 and the boundary goes from there to the sea. On the north is Michmethath. Then on the east the boundary turns around toward Taanath-shiloh and passes along beyond it on the east to Janoah, 7 then it goes down from Janoah to Ataroth and to Naarah, and touches Jericho, ending at the Jordan. 8 From Tappuah the boundary goes westward to the brook Kanah and ends at the sea. Such is the inheritance of the tribe of the people of Ephraim by their clans, 9 together with the towns that were set apart for the people of Ephraim within the inheritance of the Manassites, all those towns with their villages. [10] However, they did not drive out the Canaanites who lived in Gezer, so the Canaanites have lived in the midst of Ephraim to this day but have been made to do forced labor.

17  Then allotment was made to the people of Manasseh, for he was the firstborn of Joseph. To Machir the firstborn of Manasseh, the father of Gilead, were allotted Gilead and Bashan, because he was a man of war. 2 And allotments were made to the rest of the people of Manasseh by their clans, Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These were the male descendants of Manasseh the son of Joseph, by their clans.

[3] Now Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, had no sons, but only daughters, and these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 4 They approached Eleazar the priest and Joshua the son of Nun and the leaders and said, “The LORD commanded Moses to give us an inheritance along with our brothers.” So according to the mouth of the LORD he gave them an inheritance among the brothers of their father. 5 Thus there fell to Manasseh ten portions, besides the land of Gilead and Bashan, which is on the other side of the Jordan, 6 because the daughters of Manasseh received an inheritance along with his sons. The land of Gilead was allotted to the rest of the people of Manasseh.

7 The territory of Manasseh reached from Asher to Michmethath, which is east of Shechem. Then the boundary goes along southward to the inhabitants of En-tappuah. 8 The land of Tappuah belonged to Manasseh, but the town of Tappuah on the boundary of Manasseh belonged to the people of Ephraim. 9 Then the boundary went down to the brook Kanah. These cities, to the south of the brook, among the cities of Manasseh, belong to Ephraim. Then the boundary of Manasseh goes on the north side of the brook and ends at the sea, 10 the land to the south being Ephraim’s and that to the north being Manasseh’s, with the sea forming its boundary. On the north Asher is reached, and on the east Issachar. 11 Also in Issachar and in Asher Manasseh had Beth-shean and its villages, and Ibleam and its villages, and the inhabitants of Dor and its villages, and the inhabitants of En-dor and its villages, and the inhabitants of Taanach and its villages, and the inhabitants of Megiddo and its villages; the third is Naphath. [1] 12 Yet the people of Manasseh could not take possession of those cities, but the Canaanites persisted in dwelling in that land. [13] Now when the people of Israel grew strong, they put the Canaanites to forced labor, but did not utterly drive them out.

[14] Then the people of Joseph spoke to Joshua, saying, “Why have you given me but one lot and one portion as an inheritance, although I am a numerous people, since all along the LORD has blessed me?” [15] And Joshua said to them, “If you are a numerous people, go up by yourselves to the forest, and there clear ground for yourselves in the land of the Perizzites and the Rephaim, since the hill country of Ephraim is too narrow for you.” [16] The people of Joseph said, “The hill country is not enough for us. Yet all the Canaanites who dwell in the plain have chariots of iron, both those in Beth-shean and its villages and those in the Valley of Jezreel.” 17 Then Joshua said to the house of Joseph, to Ephraim and Manasseh, “You are a numerous people and have great power. You shall not have one allotment only, [18] but the hill country shall be yours, for though it is a forest, you shall clear it and possess it to its farthest borders. For you shall drive out the Canaanites, though they have chariots of iron, and though they are strong.”

ALLOTMENT OF THE REMAINING LAND

18  Then the whole congregation of the people of Israel assembled at Shiloh and set up the tent of meeting there. The land lay subdued before them.

2 There remained among the people of Israel seven tribes whose inheritance had not yet been apportioned. [3] So Joshua said to the people of Israel, “How long will you put off going in to take possession of the land, which the LORD, the God of your fathers, has given you? 4 Provide three men from each tribe, and I will send them out that they may set out and go up and down the land. They shall write a description of it with a view to their inheritances, and then come to me. [5] They shall divide it into seven portions. Judah shall continue in his territory on the south, and the house of Joseph shall continue in their territory on the north. [6] And you shall describe the land in seven divisions and bring the description here to me. And I will cast lots for you here before the LORD our God. [7] The Levites have no portion among you, for the priesthood of the LORD is their heritage. And Gad and Reuben and half the tribe of Manasseh have received their inheritance beyond the Jordan eastward, which Moses the servant of the LORD gave them.”

8 So the men arose and went, and Joshua charged those who went to write the description of the land, saying, “Go up and down in the land and write a description and return to me. And I will cast lots for you here before the LORD in Shiloh.” 9 So the men went and passed up and down in the land and wrote in a book a description of it by towns in seven divisions. Then they came to Joshua to the camp at Shiloh, 10 and Joshua cast lots for them in Shiloh before the LORD. And there Joshua apportioned the land to the people of Israel, to each his portion.

THE INHERITANCE FOR BENJAMIN

11 The lot of the tribe of the people of Benjamin according to its clans came up, and the territory allotted to it fell between the people of Judah and the people of Joseph. 12 On the north side their boundary began at the Jordan. Then the boundary goes up to the shoulder north of Jericho, then up through the hill country westward, and it ends at the wilderness of Beth-aven. 13 From there the boundary passes along southward in the direction of Luz, to the shoulder of Luz (that is, Bethel), then the boundary goes down to Ataroth-addar, on the mountain that lies south of Lower Beth-horon. 14 Then the boundary goes in another direction, turning on the western side southward from the mountain that lies to the south, opposite Beth-horon, and it ends at Kiriath-baal (that is, Kiriath-jearim), a city belonging to the people of Judah. This forms the western side. 15 And the southern side begins at the outskirts of Kiriath-jearim. And the boundary goes from there to Ephron, [1] to the spring of the waters of Nephtoah. 16 Then the boundary goes down to the border of the mountain that overlooks the Valley of the Son of Hinnom, which is at the north end of the Valley of Rephaim. And it then goes down the Valley of Hinnom, south of the shoulder of the Jebusites, and downward to En-rogel. 17 Then it bends in a northerly direction going on to En-shemesh, and from there goes to Geliloth, which is opposite the ascent of Adummim. Then it goes down to the stone of Bohan the son of Reuben, 18 and passing on to the north of the shoulder of Beth-arabah [2] it goes down to the Arabah. 19 Then the boundary passes on to the north of the shoulder of Beth-hoglah. And the boundary ends at the northern bay of the Salt Sea, at the south end of the Jordan: this is the southern border. 20 The Jordan forms its boundary on the eastern side. This is the inheritance of the people of Benjamin, according to their clans, boundary by boundary all around.

21 Now the cities of the tribe of the people of Benjamin according to their clans were Jericho, Beth-hoglah, Emek-keziz, 22 Beth-arabah, Zemaraim, Bethel, 23 Avvim, Parah, Ophrah, 24 Chephar-ammoni, Ophni, Geba—twelve cities with their villages: 25 Gibeon, Ramah, Beeroth, 26 Mizpeh, Chephirah, Mozah, 27 Rekem, Irpeel, Taralah, 28 Zela, Haeleph, Jebus [3] (that is, Jerusalem), Gibeah [4] and Kiriath-jearim [5]—fourteen cities with their villages. This is the inheritance of the people of Benjamin according to its clans.

THE INHERITANCE FOR SIMEON

19  The second lot came out for Simeon, for the tribe of the people of Simeon, according to their clans, and their inheritance was in the midst of the inheritance of the people of Judah. 2 And they had for their inheritance Beersheba, Sheba, Moladah, 3 Hazar-shual, Balah, Ezem, 4 Eltolad, Bethul, Hormah, 5 Ziklag, Beth-marcaboth, Hazar-susah, 6 Beth-lebaoth, and Sharuhen—thirteen cities with their villages; 7 Ain, Rimmon, Ether, and Ashan—four cities with their villages, [8] together with all the villages around these cities as far as Baalath-beer, Ramah of the Negeb. This was the inheritance of the tribe of the people of Simeon according to their clans. [9] The inheritance of the people of Simeon formed part of the territory of the people of Judah. Because the portion of the people of Judah was too large for them, the people of Simeon obtained an inheritance in the midst of their inheritance.

THE INHERITANCE FOR ZEBULUN

10 The third lot came up for the people of Zebulun, according to their clans. And the territory of their inheritance reached as far as Sarid. 11 Then their boundary goes up westward and on to Mareal and touches Dabbesheth, then the brook that is east of Jokneam. 12 From Sarid it goes in the other direction eastward toward the sunrise to the boundary of Chisloth-tabor. From there it goes to Daberath, then up to Japhia. 13 From there it passes along on the east toward the sunrise to Gath-hepher, to Eth-kazin, and going on to Rimmon it bends toward Neah, 14 then on the north the boundary turns about to Hannathon, and it ends at the Valley of Iphtahel; [15] and Kattath, Nahalal, Shimron, Idalah, and Bethlehem—twelve cities with their villages. 16 This is the inheritance of the people of Zebulun, according to their clans—these cities with their villages.

THE INHERITANCE FOR ISSACHAR

17 The fourth lot came out for Issachar, for the people of Issachar, according to their clans. 18 Their territory included Jezreel, Chesulloth, Shunem, 19 Hapharaim, Shion, Anaharath, 20 Rabbith, Kishion, Ebez, 21 Remeth, En-gannim, En-haddah, Beth-pazzez. 22 The boundary also touches Tabor, Shahazumah, and Beth-shemesh, and its boundary ends at the Jordan—sixteen cities with their villages. 23 This is the inheritance of the tribe of the people of Issachar, according to their clans—the cities with their villages.

THE INHERITANCE FOR ASHER

24 The fifth lot came out for the tribe of the people of Asher according to their clans. 25 Their territory included Helkath, Hali, Beten, Achshaph, 26 Allammelech, Amad, and Mishal. On the west it touches Carmel and Shihor-libnath, 27 then it turns eastward, it goes to Beth-dagon, and touches Zebulun and the Valley of Iphtahel northward to Beth-emek and Neiel. Then it continues in the north to Cabul, 28 Ebron, Rehob, Hammon, Kanah, as far as Sidon the Great. 29 Then the boundary turns to Ramah, reaching to the fortified city of Tyre. Then the boundary turns to Hosah, and it ends at the sea; Mahalab, [1] Achzib, [30] Ummah, Aphek and Rehob—twenty-two cities with their villages. 31 This is the inheritance of the tribe of the people of Asher according to their clans—these cities with their villages.

THE INHERITANCE FOR NAPHTALI

32 The sixth lot came out for the people of Naphtali, for the people of Naphtali, according to their clans. 33 And their boundary ran from Heleph, from the oak in Zaanannim, and Adami-nekeb, and Jabneel, as far as Lakkum, and it ended at the Jordan. 34 Then the boundary turns westward to Aznoth-tabor and goes from there to Hukkok, touching Zebulun at the south and Asher on the west and Judah on the east at the Jordan. 35 The fortified cities are Ziddim, Zer, Hammath, Rakkath, Chinnereth, 36 Adamah, Ramah, Hazor, 37 Kedesh, Edrei, En-hazor, [38] Yiron, Migdal-el, Horem, Beth-anath, and Beth-shemesh—nineteen cities with their villages. 39 This is the inheritance of the tribe of the people of Naphtali according to their clans—the cities with their villages.

THE INHERITANCE FOR DAN

40 The seventh lot came out for the tribe of the people of Dan, according to their clans. 41 And the territory of its inheritance included Zorah, Eshtaol, Ir-shemesh, 42 Shaalabbin, Aijalon, Ithlah, 43 Elon, Timnah, Ekron, 44 Eltekeh, Gibbethon, Baalath, 45 Jehud, Bene-berak, Gath-rimmon, 46 and Me-jarkon and Rakkon with the territory over against Joppa. [47] When the territory of the people of Dan was lost to them, the people of Dan went up and fought against Leshem, and after capturing it and striking it with the sword they took possession of it and settled in it, calling Leshem, Dan, after the name of Dan their ancestor. 48 This is the inheritance of the tribe of the people of Dan, according to their clans—these cities with their villages.

THE INHERITANCE FOR JOSHUA

[49] When they had finished distributing the several territories of the land as inheritances, the people of Israel gave an inheritance among them to Joshua the son of Nun. [50] By command of the LORD they gave him the city that he asked, Timnath-serah in the hill country of Ephraim. And he rebuilt the city and settled in it.

[51] These are the inheritances that Eleazar the priest and Joshua the son of Nun and the heads of the fathers’ houses of the tribes of the people of Israel distributed by lot at Shiloh before the LORD, at the entrance of the tent of meeting. So they finished dividing the land.

THE CITIES OF REFUGE

20  Then the LORD said to Joshua, [2] “Say to the people of Israel, ‘Appoint the cities of refuge, of which I spoke to you through Moses, [3] that the manslayer who strikes any person without intent or unknowingly may flee there. They shall be for you a refuge from the avenger of blood. [4] He shall flee to one of these cities and shall stand at the entrance of the gate of the city and explain his case to the elders of that city. Then they shall take him into the city and give him a place, and he shall remain with them. [5] And if the avenger of blood pursues him, they shall not give up the manslayer into his hand, because he struck his neighbor unknowingly, and did not hate him in the past. [6] And he shall remain in that city until he has stood before the congregation for judgment, until the death of him who is high priest at the time. Then the manslayer may return to his own town and his own home, to the town from which he fled.’”

[7] So they set apart Kedesh in Galilee in the hill country of Naphtali, and Shechem in the hill country of Ephraim, and Kiriath-arba (that is, Hebron) in the hill country of Judah. [8] And beyond the Jordan east of Jericho, they appointed Bezer in the wilderness on the tableland, from the tribe of Reuben, and Ramoth in Gilead, from the tribe of Gad, and Golan in Bashan, from the tribe of Manasseh. [9] These were the cities designated for all the people of Israel and for the stranger sojourning among them, that anyone who killed a person without intent could flee there, so that he might not die by the hand of the avenger of blood, till he stood before the congregation.

CITIES AND PASTURELANDS ALLOTTED TO LEVI

21  Then the heads of the fathers’ houses of the Levites came to Eleazar the priest and to Joshua the son of Nun and to the heads of the fathers’ houses of the tribes of the people of Israel. [2] And they said to them at Shiloh in the land of Canaan, “The LORD commanded through Moses that we be given cities to dwell in, along with their pasturelands for our livestock.” [3] So by command of the LORD the people of Israel gave to the Levites the following cities and pasturelands out of their inheritance.

[4] The lot came out for the clans of the Kohathites. So those Levites who were descendants of Aaron the priest received by lot from the tribes of Judah, Simeon, and Benjamin, thirteen cities.

5 And the rest of the Kohathites received by lot from the clans of the tribe of Ephraim, from the tribe of Dan and the half-tribe of Manasseh, ten cities.

[6] The Gershonites received by lot from the clans of the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the half-tribe of Manasseh in Bashan, thirteen cities.

[7] The Merarites according to their clans received from the tribe of Reuben, the tribe of Gad, and the tribe of Zebulun, twelve cities.

8 These cities and their pasturelands the people of Israel gave by lot to the Levites, as the LORD had commanded through Moses.

9 Out of the tribe of the people of Judah and the tribe of the people of Simeon they gave the following cities mentioned by name, [10] which went to the descendants of Aaron, one of the clans of the Kohathites who belonged to the people of Levi; since the lot fell to them first. 11 They gave them Kiriath-arba (Arba being the father of Anak), that is Hebron, in the hill country of Judah, along with the pasturelands around it. [12] But the fields of the city and its villages had been given to Caleb the son of Jephunneh as his possession.

[13] And to the descendants of Aaron the priest they gave Hebron, the city of refuge for the manslayer, with its pasturelands, Libnah with its pasturelands, 14 Jattir with its pasturelands, Eshtemoa with its pasturelands, 15 Holon with its pasturelands, Debir with its pasturelands, 16 Ain with its pasturelands, Juttah with its pasturelands, Beth-shemesh with its pasturelands—nine cities out of these two tribes; [17] then out of the tribe of Benjamin, Gibeon with its pasturelands, Geba with its pasturelands, 18 Anathoth with its pasturelands, and Almon with its pasturelands—four cities. 19 The cities of the descendants of Aaron, the priests, were in all thirteen cities with their pasturelands.

20 As to the rest of the Kohathites belonging to the Kohathite clans of the Levites, the cities allotted to them were out of the tribe of Ephraim. 21 To them were given Shechem, the city of refuge for the manslayer, with its pasturelands in the hill country of Ephraim, Gezer with its pasturelands, 22 Kibzaim with its pasturelands, Beth-horon with its pasturelands—four cities; 23 and out of the tribe of Dan, Elteke with its pasturelands, Gibbethon with its pasturelands, 24 Aijalon with its pasturelands, Gath-rimmon with its pasturelands—four cities; 25 and out of the half-tribe of Manasseh, Taanach with its pasturelands, and Gath-rimmon with its pasturelands—two cities. 26 The cities of the clans of the rest of the Kohathites were ten in all with their pasturelands.

27 And to the Gershonites, one of the clans of the Levites, were given out of the half-tribe of Manasseh, Golan in Bashan with its pasturelands, the city of refuge for the manslayer, and Beeshterah with its pasturelands—two cities; 28 and out of the tribe of Issachar, Kishion with its pasturelands, Daberath with its pasturelands, 29 Jarmuth with its pasturelands, En-gannim with its pasturelands—four cities; 30 and out of the tribe of Asher, Mishal with its pasturelands, Abdon with its pasturelands, 31 Helkath with its pasturelands, and Rehob with its pasturelands—four cities; 32 and out of the tribe of Naphtali, Kedesh in Galilee with its pasturelands, the city of refuge for the manslayer, Hammoth-dor with its pasturelands, and Kartan with its pasturelands—three cities. 33 The cities of the several clans of the Gershonites were in all thirteen cities with their pasturelands.

34 And to the rest of the Levites, the Merarite clans, were given out of the tribe of Zebulun, Jokneam with its pasturelands, Kartah with its pasturelands, 35 Dimnah with its pasturelands, Nahalal with its pasturelands—four cities; 36 and out of the tribe of Reuben, Bezer with its pasturelands, Jahaz with its pasturelands, 37 Kedemoth with its pasturelands, and Mephaath with its pasturelands—four cities; 38 and out of the tribe of Gad, Ramoth in Gilead with its pasturelands, the city of refuge for the manslayer, Mahanaim with its pasturelands, 39 Heshbon with its pasturelands, Jazer with its pasturelands—four cities in all. 40 As for the cities of the several Merarite clans, that is, the remainder of the clans of the Levites, those allotted to them were in all twelve cities.

41 The cities of the Levites in the midst of the possession of the people of Israel were in all forty-eight cities with their pasturelands. 42 These cities each had its pasturelands around it. So it was with all these cities.

[43] Thus the LORD gave to Israel all the land that he swore to give to their fathers. And they took possession of it, and they settled there. [44] And the LORD gave them rest on every side just as he had sworn to their fathers. Not one of all their enemies had withstood them, for the LORD had given all their enemies into their hands. [45] Not one word of all the good promises that the LORD had made to the house of Israel had failed; all came to pass.

THE EASTERN TRIBES RETURN HOME

22  At that time Joshua summoned the Reubenites and the Gadites and the half-tribe of Manasseh, 2 and said to them, “You have kept all that Moses the servant of the LORD commanded you and have obeyed my voice in all that I have commanded you. 3 You have not forsaken your brothers these many days, down to this day, but have been careful to keep the charge of the LORD your God. [4] And now the LORD your God has given rest to your brothers, as he promised them. Therefore turn and go to your tents in the land where your possession lies, which Moses the servant of the LORD gave you on the other side of the Jordan. [5] Only be very careful to observe the commandment and the law that Moses the servant of the LORD commanded you, to love the LORD your God, and to walk in all his ways and to keep his commandments and to cling to him and to serve him with all your heart and with all your soul.” [6] So Joshua blessed them and sent them away, and they went to their tents.

[7] Now to the one half of the tribe of Manasseh Moses had given a possession in Bashan, but to the other half Joshua had given a possession beside their brothers in the land west of the Jordan. And when Joshua sent them away to their homes and blessed them, [8] he said to them, “Go back to your tents with much wealth and with very much livestock, with silver, gold, bronze, and iron, and with much clothing. Divide the spoil of your enemies with your brothers.” [9] So the people of Reuben and the people of Gad and the half-tribe of Manasseh returned home, parting from the people of Israel at Shiloh, which is in the land of Canaan, to go to the land of Gilead, their own land of which they had possessed themselves by command of the LORD through Moses.

THE EASTERN TRIBES’ ALTAR OF WITNESS

[10] And when they came to the region of the Jordan that is in the land of Canaan, the people of Reuben and the people of Gad and the half-tribe of Manasseh built there an altar by the Jordan, an altar of imposing size. 11 And the people of Israel heard it said, “Behold, the people of Reuben and the people of Gad and the half-tribe of Manasseh have built the altar at the frontier of the land of Canaan, in the region about the Jordan, on the side that belongs to the people of Israel.” [12] And when the people of Israel heard of it, the whole assembly of the people of Israel gathered at Shiloh to make war against them.

[13] Then the people of Israel sent to the people of Reuben and the people of Gad and the half-tribe of Manasseh, in the land of Gilead, Phinehas the son of Eleazar the priest, 14 and with him ten chiefs, one from each of the tribal families of Israel, every one of them the head of a family among the clans of Israel. 15 And they came to the people of Reuben, the people of Gad, and the half-tribe of Manasseh, in the land of Gilead, and they said to them, [16] “Thus says the whole congregation of the LORD, ‘What is this breach of faith that you have committed against the God of Israel in turning away this day from following the LORD by building yourselves an altar this day in rebellion against the LORD? [17] Have we not had enough of the sin at Peor from which even yet we have not cleansed ourselves, and for which there came a plague upon the congregation of the LORD, [18] that you too must turn away this day from following the LORD? And if you too rebel against the LORD today then tomorrow he will be angry with the whole congregation of Israel. [19] But now, if the land of your possession is unclean, pass over into the LORD’s land where the LORD’s tabernacle stands, and take for yourselves a possession among us. Only do not rebel against the LORD or make us as rebels by building for yourselves an altar other than the altar of the LORD our God. 20 Did not Achan the son of Zerah break faith in the matter of the devoted things, and wrath fell upon all the congregation of Israel? And he did not perish alone for his iniquity.’”

21 Then the people of Reuben, the people of Gad, and the half-tribe of Manasseh said in answer to the heads of the families of Israel, 22 “The Mighty One, God, the LORD! The Mighty One, God, the LORD! He knows; and let Israel itself know! If it was in rebellion or in breach of faith against the LORD, do not spare us today [23] for building an altar to turn away from following the LORD. Or if we did so to offer burnt offerings or grain offerings or peace offerings on it, may the LORD himself take vengeance. 24 No, but we did it from fear that in time to come your children might say to our children, ‘What have you to do with the LORD, the God of Israel? [25] For the LORD has made the Jordan a boundary between us and you, you people of Reuben and people of Gad. You have no portion in the LORD.’ So your children might make our children cease to worship the LORD. 26 Therefore we said, ‘Let us now build an altar, not for burnt offering, nor for sacrifice, [27] but to be a witness between us and you, and between our generations after us, that we do perform the service of the LORD in his presence with our burnt offerings and sacrifices and peace offerings, so your children will not say to our children in time to come, “You have no portion in the LORD.”’ 28 And we thought, ‘If this should be said to us or to our descendants in time to come, we should say, “Behold, the copy of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifice, but to be a witness between us and you.”’ 29 Far be it from us that we should rebel against the LORD and turn away this day from following the LORD by building an altar for burnt offering, grain offering, or sacrifice, other than the altar of the LORD our God that stands before his tabernacle!”

[30] When Phinehas the priest and the chiefs of the congregation, the heads of the families of Israel who were with him, heard the words that the people of Reuben and the people of Gad and the people of Manasseh spoke, it was good in their eyes. [31] And Phinehas the son of Eleazar the priest said to the people of Reuben and the people of Gad and the people of Manasseh, “Today we know that the LORD is in our midst, because you have not committed this breach of faith against the LORD. Now you have delivered the people of Israel from the hand of the LORD.”

32 Then Phinehas the son of Eleazar the priest, and the chiefs, returned from the people of Reuben and the people of Gad in the land of Gilead to the land of Canaan, to the people of Israel, and brought back word to them. 33 And the report was good in the eyes of the people of Israel. And the people of Israel blessed God and spoke no more of making war against them to destroy the land where the people of Reuben and the people of Gad were settled. [34] The people of Reuben and the people of Gad called the altar Witness, “For,” they said, “it is a witness between us that the LORD is God.”

JOSHUA’S CHARGE TO ISRAEL’S LEADERS

23  A long time afterward, when the LORD had given rest to Israel from all their surrounding enemies, and Joshua was old and well advanced in years, [2] Joshua summoned all Israel, its elders and heads, its judges and officers, and said to them, “I am now old and well advanced in years. [3] And you have seen all that the LORD your God has done to all these nations for your sake, for it is the LORD your God who has fought for you. [4] Behold, I have allotted to you as an inheritance for your tribes those nations that remain, along with all the nations that I have already cut off, from the Jordan to the Great Sea in the west. 5 The LORD your God will push them back before you and drive them out of your sight. And you shall possess their land, just as the LORD your God promised you. [6] Therefore, be very strong to keep and to do all that is written in the Book of the Law of Moses, turning aside from it neither to the right hand nor to the left, [7] that you may not mix with these nations remaining among you or make mention of the names of their gods or swear by them or serve them or bow down to them, [8] but you shall cling to the LORD your God just as you have done to this day. [9] For the LORD has driven out before you great and strong nations. And as for you, no man has been able to stand before you to this day. 10 One man of you puts to flight a thousand, since it is the LORD your God who fights for you, just as he promised you. [11] Be very careful, therefore, to love the LORD your God. [12] For if you turn back and cling to the remnant of these nations remaining among you and make marriages with them, so that you associate with them and they with you, [13] know for certain that the LORD your God will no longer drive out these nations before you, but they shall be a snare and a trap for you, a whip on your sides and thorns in your eyes, until you perish from off this good ground that the LORD your God has given you.

[14] “And now I am about to go the way of all the earth, and you know in your hearts and souls, all of you, that not one word has failed of all the good things [1] that the LORD your God promised concerning you. All have come to pass for you; not one of them has failed. [15] But just as all the good things that the LORD your God promised concerning you have been fulfilled for you, so the LORD will bring upon you all the evil things, until he has destroyed you from off this good land that the LORD your God has given you, [16] if you transgress the covenant of the LORD your God, which he commanded you, and go and serve other gods and bow down to them. Then the anger of the LORD will be kindled against you, and you shall perish quickly from off the good land that he has given to you.”

THE COVENANT RENEWAL AT SHECHEM

24  Joshua gathered all the tribes of Israel to Shechem and summoned the elders, the heads, the judges, and the officers of Israel. And they presented themselves before God. [2] And Joshua said to all the people, “Thus says the LORD, the God of Israel, ‘Long ago, your fathers lived beyond the Euphrates, [1] Terah, the father of Abraham and of Nahor; and they served other gods. [3] Then I took your father Abraham from beyond the River and led him through all the land of Canaan, and made his offspring many. I gave him Isaac. 4 And to Isaac I gave Jacob and Esau. And I gave Esau the hill country of Seir to possess, but Jacob and his children went down to Egypt. [5] And I sent Moses and Aaron, and I plagued Egypt with what I did in the midst of it, and afterward I brought you out.

[6] “‘Then I brought your fathers out of Egypt, and you came to the sea. And the Egyptians pursued your fathers with chariots and horsemen to the Red Sea. [7] And when they cried to the LORD, he put darkness between you and the Egyptians and made the sea come upon them and cover them; and your eyes saw what I did in Egypt. And you lived in the wilderness a long time. [8] Then I brought you to the land of the Amorites, who lived on the other side of the Jordan. They fought with you, and I gave them into your hand, and you took possession of their land, and I destroyed them before you. [9] Then Balak the son of Zippor, king of Moab, arose and fought against Israel. And he sent and invited Balaam the son of Beor to curse you, [10] but I would not listen to Balaam. Indeed, he blessed you. So I delivered you out of his hand. [11] And you went over the Jordan and came to Jericho, and the leaders of Jericho fought against you, and also the Amorites, the Perizzites, the Canaanites, the Hittites, the Girgashites, the Hivites, and the Jebusites. And I gave them into your hand. [12] And I sent the hornet before you, which drove them out before you, the two kings of the Amorites; it was not by your sword or by your bow. 13 I gave you a land on which you had not labored and cities that you had not built, and you dwell in them. You eat the fruit of vineyards and olive orchards that you did not plant.’

CHOOSE WHOM YOU WILL SERVE

[14] “Now therefore fear the LORD and serve him in sincerity and in faithfulness. Put away the gods that your fathers served beyond the River and in Egypt, and serve the LORD. [15] And if it is evil in your eyes to serve the LORD, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the LORD.”

[16] Then the people answered, “Far be it from us that we should forsake the LORD to serve other gods, 17 for it is the LORD our God who brought us and our fathers up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight and preserved us in all the way that we went, and among all the peoples through whom we passed. 18 And the LORD drove out before us all the peoples, the Amorites who lived in the land. Therefore we also will serve the LORD, for he is our God.”

[19] But Joshua said to the people, “You are not able to serve the LORD, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins. [20] If you forsake the LORD and serve foreign gods, then he will turn and do you harm and consume you, after having done you good.” [21] And the people said to Joshua, “No, but we will serve the LORD.” [22] Then Joshua said to the people, “You are witnesses against yourselves that you have chosen the LORD, to serve him.” And they said, “We are witnesses.” [23] He said, “Then put away the foreign gods that are among you, and incline your heart to the LORD, the God of Israel.” 24 And the people said to Joshua, “The LORD our God we will serve, and his voice we will obey.” [25] So Joshua made a covenant with the people that day, and put in place statutes and rules for them at Shechem. [26] And Joshua wrote these words in the Book of the Law of God. And he took a large stone and set it up there under the terebinth that was by the sanctuary of the LORD. [27] And Joshua said to all the people, “Behold, this stone shall be a witness against us, for it has heard all the words of the LORD that he spoke to us. Therefore it shall be a witness against you, lest you deal falsely with your God.” [28] So Joshua sent the people away, every man to his inheritance.

JOSHUA’S DEATH AND BURIAL

[29] After these things Joshua the son of Nun, the servant of the LORD, died, being 110 years old. [30] And they buried him in his own inheritance at Timnath-serah, which is in the hill country of Ephraim, north of the mountain of Gaash.

[31] Israel served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua and had known all the work that the LORD did for Israel.

[32] As for the bones of Joseph, which the people of Israel brought up from Egypt, they buried them at Shechem, in the piece of land that Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of money. [1] It became an inheritance of the descendants of Joseph.

[33] And Eleazar the son of Aaron died, and they buried him at Gibeah, the town of Phinehas his son, which had been given him in the hill country of Ephraim.

STUDY NOTES FOR JOSHUA 1

STUDY NOTE FOR JOSHUA 1:1–18 The opening words indicate both the historical starting point of the book and the theological crisis with which it deals. Moses’s death, recorded at the end of Deuteronomy, concludes the judgment of God on the generation that came out of Egypt (5:4–6; Deut. 1:35; 32:51). What is to be said now that Moses has died and the people of Israel have fallen under God’s judgment? Ch. 1 introduces the answer to this question, namely, that even “after the death of Moses” the Lord is faithful to His promises. See Introduction: Characteristics and Primary Themes. This reality and its consequences are spelled out by God to Joshua (vv. 1–9), and then by Joshua to the people in general (vv. 10, 11) and the two-and-a-half tribes in particular (vv. 12–15). Finally, the people’s response is recorded (vv. 16–18).

1:1 the servant of the LORD . This title of honor, first given to Moses in Deut. 34:5, recalls the special role of Moses in God’s purposes (vv. 1, 2, 7, 13, 15; cf. Is. 42:1). It is later applied to Joshua at his death (24:29).

Joshua. Joshua’s name was changed from Hoshea (“salvation”) to Joshua (“the Lord is salvation”) by Moses (Num. 13:16). Joshua appears as Moses’s assistant as early as Ex. 17. He was one of the men sent from Kadesh-barnea to explore the land (Num. 13:8), and he joined Caleb in calling on the Israelites to trust the Lord and not to rebel against Him (Num. 14:6–9). Like Caleb (Deut. 1:36), he escaped the judgment that fell on that generation because of its refusal to obey God at Kadesh-barnea. Joshua is here presented as the successor to Moses, as was anticipated before Moses’s death (Num. 27:12–23; Deut. 3:28; 31:1–8). Joshua’s role, however, continues to be subordinate to that of Moses. This is expressed in his submission to the “Book of the Law” (1:8 note) and his obedience to the commands of Moses, something repeatedly emphasized throughout the book (e.g., 1:7; 8:31; 11:12, 15; 14:2, 5; 20:2).

Importantly, Joshua was from the tribe of Ephraim and as a descendant of Joseph may well have been viewed by his contemporaries as belonging to the unique family line through which God would establish a monarchy in Israel. Only later, in the time of Samuel, would the tribe of Ephraim be rejected by God in favor of the tribe of Judah (cf. Ps. 78:67–72), though this development is anticipated as early as Joseph’s lifetime (Gen. 49:8–10). BACK TO JOSHUA 1:1

STUDY NOTE FOR JOSHUA 1:2 go over this Jordan. The people are east of the river (Deut. 1:1), which forms a boundary between them and the land God promised to the west. See also 3:15.

into the land. The land is God’s gift to the Israelites, in faithfulness to His promise to Abraham (see vv. 3, 6). This is the dominant theme of the book: note the elaboration of this idea in 24:13, echoing Deut. 6:10, 11. See note on 21:43. BACK TO JOSHUA 1:2

STUDY NOTE FOR JOSHUA 1:3 your foot. “Your” and “you” are plural, indicating the promise is addressed to all Israel. BACK TO JOSHUA 1:3

STUDY NOTE FOR JOSHUA 1:4 The extent of the land promised here exceeds what is actually received in the days of Joshua and corresponds to the dimensions of Solomon’s kingdom (1 Kin. 4:21). Despite the emphasis on fulfillment in Joshua (21:45 note), the book sees the promise as still pointing to the future (13:1 note; 23:5, 12–13). BACK TO JOSHUA 1:4

STUDY NOTE FOR JOSHUA 1:5–9 These promises are addressed to Joshua individually, as the successor to Moses. The section begins and ends with God’s promise to be with him. Near the end is the exhortation to be strong and courageous. In the middle is the commandment to keep God’s instructions, along with the promise of success if he does. In ch. 23 Joshua applies these ideas to the whole people of Israel in the light of the faithfulness of God, which the whole book proclaims.

1:5 I will be with you. See Gen. 26:3 and notes; Ex. 3:12. The divine presence is not a general concept or a mystical experience, but rather the presence of God to fulfill His promises. Cf. the promise of Jesus in Matt. 28:20. BACK TO JOSHUA 1:5

STUDY NOTE FOR JOSHUA 1:6 Be strong and courageous. Confidence based on the promises of God is the essence of biblical faith (vv. 9, 18; 8:1; 10:8, 25; 11:6).

inherit. The land as an inheritance is important in this book. An inheritance is something handed down from the past, as the land was first given in the divine oath made to Abraham (Gen. 15:18–21) and subsequently restated to Isaac and Jacob (Gen 26:3–4; 28:13–15). BACK TO JOSHUA 1:6

STUDY NOTE FOR JOSHUA 1:7 to do. The essential relationship between faith and obedience is illustrated here. Faith is confidence based on God’s promise (v. 6), and such faith bears the fruit of obedience (v. 7).

the law. The Hebrew word is broader in meaning than the English word “law”; a better translation is “instruction” (see 1:8). See theological note “Special Revelation and the Bible” on p. 142.

have good success. Success is understood in terms of what God has promised. Such success cannot be understood simply as a reward earned by obedience, because the promise is issued before any obedience. It is more accurate to understand the promised success as something that can be forfeited by disobedience. Ultimately, however, God preserves an inheritance for His elect (Rom. 8:28–30). BACK TO JOSHUA 1:7

STUDY NOTE FOR JOSHUA 1:8 Book of the Law. The material recorded by Moses after he spoke to the Israelites in the wilderness east of the Jordan. It probably refers to all that is now preserved in Deut. 5:1–26:19. According to Deut. 17:18–19, Israelite kings must make a copy of the Book of the Law and meditate upon it every day in order to know how to lead the people of Israel. The Israelites will be judged by God on the basis of their obedience to the Book of the Law. Deut. 31:24–26 records how Moses wrote this book and entrusted it to the Levites who carried the ark of the covenant. See 8:34–35; 23:6; 24:26.

meditate. Cf. Ps. 1:2. From meditation on the Book of the Law flow all the consequences of the promise already seen in vv. 6, 7: obedience and success (v. 8); faith and the presence of God (v. 9). BACK TO JOSHUA 1:8

STUDY NOTE FOR JOSHUA 1:11 three days. While it is also possible that “three days” is not a precise expression and means “a few days,” it seems best to understand it here as a precise length of time.

to possess. The promise that God has given (v. 2) demands the human act of taking possession, an act of obedience that demonstrates true faith (vv. 6; 18:3; and notes). BACK TO JOSHUA 1:11

STUDY NOTE FOR JOSHUA 1:12–15 Num. 32 shows how the Reubenites, Gadites, and half-tribe of Manasseh (13:8 note) have already received their portion of land east of the Jordan. It has been understood that they will join in Israel’s conquest of the western portion of the Promised Land (Num. 32:16–32; Deut. 3:18–20). All Israel must participate in taking possession of the whole land. There is a dramatic sequel in ch. 22. See notes on 12:1; 13:8–33. BACK TO JOSHUA 1:12

STUDY NOTE FOR JOSHUA 1:13 rest. See also v. 15. The goal of God’s gift of the land is often referred to as “rest” (11:23; 21:44; 22:4; 23:1), a condition or state that links the land with God’s purposes in creation (Gen. 2:2, 3). For the NT extension of this idea, see Heb. 3:7–4:11. BACK TO JOSHUA 1:13

STUDY NOTE FOR JOSHUA 1:16–18 The people’s obedient response to Joshua, and therefore to God, will be echoed and elaborated at the end of the book (24:16–24). The essential connection between faith and obedience is implicit: the obedience of the people is not meritorious in any sense for salvation; nevertheless, it provides unambiguous evidence that they believe the Lord’s promise (cf. James 2:14–26 and notes). The necessary qualities for Joshua’s leadership are that God is with him (v. 5 note) and that he is a man of faith (v. 6 note). BACK TO JOSHUA 1:16

STUDY NOTES FOR JOSHUA 2

STUDY NOTE FOR JOSHUA 2:1–5:12 The Israelites divide and conquer the land in a series of three campaigns. They start with a central campaign (chs. 2–8), then progress to a southern campaign (chs. 9–10), and finally march on the northern territory (ch. 11). The first major section of the book recounts the movement of the Israelites from Shittim (2:1), across the Jordan River (chs. 3; 4; cf. 1:2), and into the center of the land of Canaan. This movement marks the end of one era (5:9) and the beginning of the new life in the Land of Promise (5:12). It is the book’s first main testimony to God’s faithfulness to His promises.

2:1–24 Before the expected sequel to ch. 1 (see 3:1), there is the surprising story of the spies who return to Joshua proclaiming the promise of God (v. 24; cf. 1:2–5). Although the book of Joshua describes in graphic detail the defeat of the Canaanites (chs. 6–12), it gives a prominent place to Rahab, a Canaanite harlot (6:17). It is from her lips that the spies hear testimony to the promise and the power of God (vv. 9–11), wherein she seeks and finds His kindness (vv. 12–14). She will be spared from the coming judgment (6:22, 23) and find a place among the people of God (6:25). The chapter testifies to the grace of God in bringing such a woman to seek and find His mercy. The story of Rahab supplies an important perspective on the judgments of God that occupy much of this book.

2:1 Shittim. The site is a reminder of a time when Israel was guilty of harlotry (both physical and spiritual; Num. 25:1–3), a time not forgotten in this book (22:17).

spies. The role of these spies is as unusual as the conquest to follow. Both their role and the conquest are shaped by the promise of God. See their report in v. 24; cf. Num. 13:17–20.

prostitute ... Rahab. The narrative does not say why the spies choose Rahab’s house. She is remembered in the NT as an ancestor of David and of Christ through her marriage to Salmon (Matt. 1:5) and as an example of faith (Heb. 11:31) and good works (James 2:25). BACK TO JOSHUA 2:1

STUDY NOTE FOR JOSHUA 2:2 king of Jericho. The Israelites invade a Canaan made up of city-states, each with its own king. BACK TO JOSHUA 2:2

STUDY NOTE FOR JOSHUA 2:3 The skillfully narrated story creates a moment of tension before telling the reader that the men have been hidden (v. 4). BACK TO JOSHUA 2:3

STUDY NOTE FOR JOSHUA 2:4 I did not know. Undoubtedly Rahab did know (v. 9). The writer of Joshua does not justify or condemn Rahab’s deception, although her actions clearly save the lives of the Israelite spies (vv. 9–11). In the NT, James approves Rahab’s rescue of the spies because it was an act of faith based on the belief that God would give Jericho to the Israelites (James 2:25). BACK TO JOSHUA 2:4

STUDY NOTE FOR JOSHUA 2:6 she had brought them. Note the narrative style in which information is given out of chronological sequence. See Introduction: Characteristics and Primary Themes. BACK TO JOSHUA 2:6

STUDY NOTE FOR JOSHUA 2:7 the gate was shut. The suspense of the narrative increases, since the spies now seem to be trapped. BACK TO JOSHUA 2:7

STUDY NOTE FOR JOSHUA 2:9 I know. Rahab knows what God wants Israel to know (3:10), namely, that the promise of God is true.

fear. This is the inevitable response to finding oneself on the wrong side of what God has promised to do (cf. 1:6). God’s destruction of the Egyptian army is a warning to the people of Canaan, though few Canaanites besides Rahab heed it (5:1; 9:24; 10:2; cf. Ex. 15:14–16; Deut. 2:25). BACK TO JOSHUA 2:9

STUDY NOTE FOR JOSHUA 2:10 we have heard. The cause of Rahab’s knowledge, and the Canaanites’ terror, is the news of what God has already done for Israel in faithfulness to His promises. See note on 9:3.

Amorites. The term is flexible, sometimes applying to all the peoples of Canaan (e.g., 24:15), sometimes more specifically to people in the hill country (e.g., 5:1), especially as distinct from the Jebusites, who also occupied the hill country (e.g., 3:10).

Sihon and Og. See note on 12:2–5.

destruction. See notes on 6:17, 18. BACK TO JOSHUA 2:10

STUDY NOTE FOR JOSHUA 2:11 the LORD your God, he is God in the heavens above and on the earth beneath. The acknowledgment of God required in Israel (Deut. 4:39) is made by Rahab. BACK TO JOSHUA 2:11

STUDY NOTE FOR JOSHUA 2:12 deal kindly. The Hebrew word often refers to God’s mercy to Israel in accordance with His promises.

a sure sign. Probably the oath (v. 14). BACK TO JOSHUA 2:12

STUDY NOTE FOR JOSHUA 2:13 deliver our lives from death. The mercy sought presupposes the certainty of the promise of God. It is no less than deliverance from the coming wrath (cf. 1 Thess. 1:10). BACK TO JOSHUA 2:13

STUDY NOTE FOR JOSHUA 2:14 when the LORD gives us the land. The certainty of the promise is again assumed. BACK TO JOSHUA 2:14

STUDY NOTE FOR JOSHUA 2:15 she let them down ... the city wall. The suspense created in vv. 2, 3, 7 is resolved. BACK TO JOSHUA 2:15

STUDY NOTE FOR JOSHUA 2:18 scarlet cord. The cord is not mentioned in ch. 6. It is unlikely that symbolic significance should be seen in the color, although allegorical readings have sometimes associated the cord with the blood of the Passover lamb and the blood of Christ. BACK TO JOSHUA 2:18

STUDY NOTE FOR JOSHUA 2:24 the LORD has given. These spies return with the news that the promise of God is indeed certain (1:2), news they have learned from Rahab. BACK TO JOSHUA 2:24

STUDY NOTES FOR JOSHUA 3

STUDY NOTE FOR JOSHUA 3:1–4:24 The crossing of the Jordan River, the river marking the boundary of the Promised Land, is an occasion of wonders comparable to the crossing of the Red Sea (4:23; cf. 3:7; 4:14). The great significance of these wonders is indicated in 4:24. They are to remain a testimony for all peoples for all time that the hand of the Lord is powerful. The prominence of the ark of the covenant (3:3 note) relates God’s power to His promises that are at the heart of the covenant. Chapter 3 gives the events in order; ch. 4 returns to and elaborates on several points, especially the memorial of stones at Gilgal. BACK TO JOSHUA 3:1

STUDY NOTE FOR JOSHUA 3:2 three days. In light of Joshua’s instructions in 1:11, it is probable that 3:1 looks back in time, introducing events that took place at the same time as the actions of the spies in ch. 2. We are not told that the spies returned to Shittim before the Israelites left there. BACK TO JOSHUA 3:2

STUDY NOTE FOR JOSHUA 3:3 the ark of the covenant of the LORD your God. See Ex. 25:10–22; Deut. 10:5. The ark plays a prominent role in chs. 3; 4; 6; and 8. As the footstool to the heavenly throne (1 Chron. 28:2), it signifies not only the presence of the Lord (Num. 10:33–36) but specifically His covenant, which means His commitment to His promises as well as the consequent obligations of Israel. See notes on 1:5; 24:25.

the Levitical priests. See Deut. 10:8. BACK TO JOSHUA 3:3

STUDY NOTE FOR JOSHUA 3:4 a distance between you and it. The purpose of the separation may be to ensure that the ark will be visible to the maximum number of people. See 4:11. BACK TO JOSHUA 3:4

STUDY NOTE FOR JOSHUA 3:5 Consecrate yourselves. “Consecrate” means “to make holy” (5:15 note), and probably refers to physical actions, such as washing, that symbolize the holiness of the people. There was a similar requirement when God came down to the people at Mount Sinai (Ex. 19:10, 14, 15).

wonders. The same word is used of the miraculous events in Egypt (Ex. 3:20; Judg. 6:13; Ps. 78:11; Mic. 7:15) and the conquest of Canaan (Ex. 34:10; 1 Chr. 16:9–24; cf. Jer. 21:2). BACK TO JOSHUA 3:5

STUDY NOTE FOR JOSHUA 3:7 I will begin to exalt you. The Lord validates Joshua’s leadership by repeating the wonders He did at the Red Sea through Moses (Ex. 14–15). The God of Joshua is the God of Moses. See note on 4:14.

that they may know. God’s acts bring about knowledge (Ex. 8:10; Deut. 4:35; 2 Kin. 19:19; Is. 45:6), and such knowledge is never merely intellectual. It does not bypass the intellect, however, as it is attainable by hearing the news of God’s acts and by seeing them (2:9, 10; 4:24). Here the object of knowledge is the presence of God with Joshua (1:5 note; cf. Ex. 14:31), which the people will experience through the faithfulness of God to His promises. See notes on v. 10; 4:24. BACK TO JOSHUA 3:7

STUDY NOTE FOR JOSHUA 3:9 listen to the words of the LORD . A fundamental duty of the people of God. See 1:8; 24:2. BACK TO JOSHUA 3:9

STUDY NOTE FOR JOSHUA 3:10 Here is how. The reference is probably to the entire miracle of the crossing, but attention is focused on the role of the ark (v. 11).

know. That is, “know by experience” (cf. v. 7). Israel will know the presence of God with them to bring His promise to certain fulfillment. Remarkably, Rahab has already attained this knowledge (2:9).

the living God. Israel’s God is opposed to and contrasted with lifeless idols (Deut. 32:21).

Canaanites ... Jebusites. One of several ways of listing the inhabitants of Canaan (Gen. 15:18–21; Deut. 7:1). See note on 2:10. BACK TO JOSHUA 3:10

STUDY NOTE FOR JOSHUA 3:11 the ark of the covenant of the Lord of all the earth. Lit. “the ark of the covenant, the Lord of all the earth.” Not only the symbol of the covenant but the Lord Himself will go ahead of His people. The reminder that He is Lord of all the earth suggests that the events to follow have a purpose that reaches beyond Israel (4:24; cf. 2:11; Gen. 12:3; Ex. 19:5, 6). BACK TO JOSHUA 3:11

STUDY NOTE FOR JOSHUA 3:12 twelve men. Anticipates the main subject of ch. 4; see 4:2. BACK TO JOSHUA 3:12

STUDY NOTE FOR JOSHUA 3:13 stand in one heap. The language has similarities to Ex. 15:8 and Ps. 78:13, which describe the crossing of the Red Sea (4:23). The God of the exodus is the God who will settle the Israelites in Canaan. BACK TO JOSHUA 3:13

STUDY NOTE FOR JOSHUA 3:14 the people set out. This verse picks up the action from v. 6. BACK TO JOSHUA 3:14

STUDY NOTE FOR JOSHUA 3:15 the Jordan overflows ... throughout ... harvest. This vital piece of information takes the reader by surprise. The crossing will be even more remarkable than was indicated in v. 13. BACK TO JOSHUA 3:15

STUDY NOTE FOR JOSHUA 3:16 Adam. A site on the eastern bank of the Jordan River approximately sixteen miles (26 km) north of Jericho. BACK TO JOSHUA 3:16

STUDY NOTE FOR JOSHUA 3:17 the ark. As instrumental in the miracle, the ark conveys the powerful message of God’s royal presence and his faithfulness to His covenant promises. BACK TO JOSHUA 3:17

STUDY NOTES FOR JOSHUA 4

STUDY NOTE FOR JOSHUA 4:2 twelve. All Israel is to be represented (1:12–15). BACK TO JOSHUA 4:2

STUDY NOTE FOR JOSHUA 4:6 sign. This testimony for future generations of God’s faithfulness is the first of several in Joshua (7:26; 8:29). See note on v. 9.

What do those stones mean. Ex. 12:26, 27; Deut. 6:20–25. BACK TO JOSHUA 4:6

STUDY NOTE FOR JOSHUA 4:7 the ark. As the ark is prominent in ch. 3, so is it central to the retelling of the story to future generations. See notes on 3:3, 17.

memorial. The purpose of the “sign” (v. 6) and telling about it is for future generations to remember God’s faithfulness to His promises. On the importance of Israel’s remembering, see Deut. 8:1–20; 1 Cor. 11:25; 2 Tim. 2:8. BACK TO JOSHUA 4:7

STUDY NOTE FOR JOSHUA 4:9 to this day. That is, the day of the narrator. This expression occurs frequently in Joshua (5:9; 6:25; 7:26; 8:28, 29; 9:27; 10:27; 13:13; 14:14; 15:63; 16:10), evidencing the truth and relevance of the narrative. BACK TO JOSHUA 4:9

STUDY NOTE FOR JOSHUA 4:12 Reuben ... Gad ... Manasseh. See 1:12–15. BACK TO JOSHUA 4:12

STUDY NOTE FOR JOSHUA 4:13 About 40,000. Some scholars suggest that the word translated “thousand” means a military unit of unspecified size, a “contingent.” BACK TO JOSHUA 4:13

STUDY NOTE FOR JOSHUA 4:14 the LORD exalted Joshua ... and they stood in awe of him. Joshua’s exaltation is in fulfillment of 3:7 (cf. Ex. 14:31). God’s powerful faithfulness to His promises has the effect of exalting the one whose leadership is based on those promises. BACK TO JOSHUA 4:14

STUDY NOTE FOR JOSHUA 4:15–18 The conclusion of the miracle is described, with the focus still on the ark. BACK TO JOSHUA 4:15

STUDY NOTE FOR JOSHUA 4:16 the ark of the testimony. Also called the “ark of the covenant” (Ex. 25:16, 21, 22; 31:18; 32:15; 40:20). The Ten Commandments were deposited in the ark as a testimony to the agreement God made with Israel. BACK TO JOSHUA 4:16

STUDY NOTE FOR JOSHUA 4:19 the tenth day of the first month. The day the Passover lamb is chosen (Ex. 12:3), underlining the connection between the crossing and the exodus. See v. 23 and 5:10. BACK TO JOSHUA 4:19

STUDY NOTE FOR JOSHUA 4:23, 24 you. The pronoun “you” identifies the later generations with the earlier great acts of God, as Moses did in Deut. 4:9–24; 5:2–5, and as Joshua will do in Josh. 24:5–10 (24:7 note). BACK TO JOSHUA 4:23

4:24 all the peoples of the earth. The wonders of chs. 3 and 4 will have effects far beyond both the immediate generation and the Israelite people (2:10; 5:1; cf. Gen. 12:3). The works of God powerfully affect not only those who see them but also those who hear about them (Ex. 10:2; John 20:30, 31). See notes 2:9, 10.

know. The knowledge of God and His purposes has been the objective of these wonders (3:7, 10 notes), a goal now shown to apply to all peoples. Such knowledge does not necessarily imply salvation (Ex. 14:18).

fear the LORD . A common OT expression for true faith (Ps. 128:1). See 24:14 note. BACK TO JOSHUA 4:24

STUDY NOTES FOR JOSHUA 5

STUDY NOTE FOR JOSHUA 5:1–12 A significant moment (v. 9), with the wilderness behind them and the new life in the Land of Promise before them (vv. 11, 12), is marked by two symbolic actions: circumcision (vv. 2–8) and the Passover (v. 10). Circumcision was the sign of the covenant with Abraham (Gen. 17:9–14 notes) and was required for participation in the Passover (Ex. 12:48). Circumcision marked the people of the promise; the Passover celebrated their redemption from Egypt. Both the promise to Abraham and the redemption from Egypt looked forward to this day of crossing and conquest (Gen. 17:8; Ex. 3:8).

5:1 As soon as all the kings ... heard. See 4:24; note on 2:9.

Amorites. See note on 2:10.

Canaanites. Probably refers to those who lived in the lower regions of the land (Num. 13:29; 14:25; Deut. 1:7). BACK TO JOSHUA 5:1

STUDY NOTE FOR JOSHUA 5:2 circumcise ... a second time. See v. 5. BACK TO JOSHUA 5:2

STUDY NOTE FOR JOSHUA 5:4–7 This circumcision is necessary because the generation that came out of Egypt had fallen under God’s judgment. In His grace God is raising up a new generation for Himself (v. 7). Physical circumcision has its spiritual counterpart in circumcised hearts (Deut. 10:16; 30:6 and notes). BACK TO JOSHUA 5:4

STUDY NOTE FOR JOSHUA 5:6 they did not obey ... the LORD . The simplest description of the behavior that brought judgment. The reference is to Num. 14 (Deut. 1:32, 43).

the LORD swore. The promise of God can be negative. BACK TO JOSHUA 5:6

STUDY NOTE FOR JOSHUA 5:7 children ... in their place. These people are, in effect, a “new Israel.” BACK TO JOSHUA 5:7

STUDY NOTE FOR JOSHUA 5:9 Today I have rolled away the reproach of Egypt. These words indicate the great significance of this moment. The redemption from Egypt is complete only with the entry into the Promised Land. See the promise of the exodus and its goal in Ex. 3:8. Had that goal not been reached, the reproach or scorn of Egypt would have remained (Deut. 9:28).

to this day. See note on 4:9. BACK TO JOSHUA 5:9

STUDY NOTE FOR JOSHUA 5:12 the manna ceased. Another indication that a new era has begun, and the first major section of the book is concluded; see Introduction: Outline. On manna and its significance, see Ex. 16; Deut. 8:3. BACK TO JOSHUA 5:12

STUDY NOTE FOR JOSHUA 5:13–12:24 The second major section of the book describes how the Israelites subdue Canaan. It is commonly thought that the Israelite invasion was accompanied by widespread violence and destruction. Yet, the book of Joshua records only three cities being razed by the Israelites—Jericho (6:24), Ai (8:28), and Hazor (11:11)—and in each instance, the Israelites give their enemies an opportunity to avoid death by abandoning their territory or, as with Rahab, seeking refuge in Israel’s God. While every opportunity is given for people to flee from the Israelites, those who resist forfeit their lives. As Gen. 15:16 reveals, the Israelites are to take possession of the land only when the sin of the Amorites has reached its full measure. In a similar fashion, Lev. 18:25 states that the expulsion of Canaan’s descendants is due to their defiling of the land. Leviticus uses the image of the land vomiting out its inhabitants, a motif that associates possession of the land with righteous behavior and loss of land with immoral behavior. In light of this, Israel’s seizure of Canaan is a vivid reminder of the reality of divine judgment upon those who by their unrighteous actions lose their land. These accounts of destruction, no less than anything else in the book, prefigure God’s final judgment on those who reject His grace (Matt. 25:46; Heb. 9:27; 10:26–31).

5:13–15 The account of the conquest begins with the appearance of “the commander of the army of the LORD,” which shows that God, not Joshua, controls the ensuing action. Joshua is the servant of the same God who appeared to Moses in the burning bush (Ex. 3:5). BACK TO JOSHUA 5:13

STUDY NOTE FOR JOSHUA 5:14 No. The commander of the Lord’s army encourages Joshua, but He is not under Joshua’s command. God is bound neither to destroy all Canaanites nor to deliver all Israelites, as is powerfully illustrated in the subsequent chapters in the experiences of Rahab (6:25) and Achan (ch. 7). See notes on 6:17, 18.

commander of the army of the LORD . Some scholars believe that the commander is an appearance of the preincarnate Son of God. As v. 15 reveals, the ground is made holy by God’s presence. The divine warrior and His army are prepared for war, reassuring Joshua of victory. BACK TO JOSHUA 5:14

STUDY NOTE FOR JOSHUA 5:15 Take off your sandals. This command is like that of Ex. 3:5, establishing a continuity between what began with Moses and what follows under Joshua. Joshua is the successor to Moses. Holiness is fundamentally a quality of God. People (3:5 note) or things are described as holy when they belong to God in some special way. BACK TO JOSHUA 5:15

STUDY NOTES FOR JOSHUA 6

STUDY NOTE FOR JOSHUA 6:1 Jericho. Its name means “moon,” implying that the city is a center for astral worship in Joshua’s time.

6:1–27 The essential elements for a theological understanding of the Israelite conquest of Canaan are indicated in this account of Jericho, the first city to be destroyed. The destruction of the Canaanites, no less than the crossing of the Jordan, is the powerful work of the sovereign God (note the role of the ark of the covenant in chs. 3, 4, and 6; see notes on 3:3, 11, 14, 17; 4:16). The fearful judgment of God working to bring about the promised deliverance of His people is an important biblical theme (e.g., Ex. 14:13–14; Rev. 19:1–2). Furthermore, that the grace of God is not restricted to Israel (Gen. 12:3) is evidenced by the experience of Rahab and her household (v. 25). Here we observe the principle that faith in God saves despite physical descent. God is not simply anti-Canaanite (see note 5:14). Moreover, the people of Jericho are given six days in which to escape from the city. BACK TO JOSHUA 6:1

STUDY NOTE FOR JOSHUA 6:2 the LORD . Probably refers to the “commander of the army of the LORD” (5:13–15), although these verses may be part of a separate episode introducing the whole of the conquest of Jericho.

See, I have given. A striking paradox, since all that has been seen is Jericho’s shut gates (v. 1). The promise of God creates possibilities not inherent in the present situation. The contrast between present circumstances and God’s promises is found often in the Bible (Gen. 15:2–5; Is. 65:17; Rom. 8:18). BACK TO JOSHUA 6:2

STUDY NOTE FOR JOSHUA 6:4 the seventh day. Suggests a parallel to the work of creation. Just as the work of creation reached its goal in the seventh day (Gen. 2:1–3), so the work of redemption from Egypt reaches its goal with possession of the Promised Land. Sabbath rest is related to both creation and redemption (Ex. 20:8–11; Deut. 5:12–15; Josh. 1:13 note). In Heb. 3:7–4:11 “rest” refers to the ultimate goal of God’s people. BACK TO JOSHUA 6:4

STUDY NOTE FOR JOSHUA 6:5 straight before him. The collapse of the wall will allow access from every direction. BACK TO JOSHUA 6:5

STUDY NOTE FOR JOSHUA 6:6 the ark of the covenant. See note 3:3. The procession, with the ark at its center, applies the covenant promises of God symbolically to Jericho. For Jericho, the covenant promises will mean judgment as the city stands in opposition to God. BACK TO JOSHUA 6:6

Joshua’s Central and Southern Campaigns

STUDY NOTE FOR JOSHUA 6:8 before the LORD . As in 3:11 (note), the presence of the ark is identified with the presence of the Lord Himself. See note on 1:5. BACK TO JOSHUA 6:8

STUDY NOTE FOR JOSHUA 6:11 he caused the ark ... circle. The whole procession can be summed up with reference only to the ark.

in the camp. At Gilgal (5:10). BACK TO JOSHUA 6:11

STUDY NOTE FOR JOSHUA 6:15–19 The description of the seventh day is expanded with a report of Joshua’s speech. In accordance with the narrative style noted elsewhere (1:11; 2:6 and notes), the words of vv. 17–19 may have been spoken earlier but are recorded here for dramatic effect. BACK TO JOSHUA 6:15

STUDY NOTE FOR JOSHUA 6:17 devoted ... for destruction. Holy war involves the awful reality of God’s judgment on Jericho, as also on the whole of Canaan (11:11–12, 14, 20; Lev. 27:28–29; Deut. 13:16; 20:10–18). All that is captured in battle is to be given over to God, which involves the death of everyone—men, women, and children (e.g., Deut. 2:34; 3:6). While people and property are devoted to destruction frequently in Joshua (2:10; 6:17, 18, 21; 7:1, 11–15; 8:26; 10:1, 28, 35–40; 11:11–12, 20–21; 19:38; 22:20), earlier passages speak of the Israelites “dispossessing” or “expelling” the nations of Canaan. It is therefore noteworthy that the concept of total destruction in war was first introduced in the context of the Israelites being attacked by the Canaanite king of Arad (Num. 21:1–3). Later, Deut. 2:34 and 3:6 apply the same concept to Sihon, king of Heshbon, and Og, king of Bashan, both of whom deliberately attack the Israelites. A survey of the book of Joshua also suggests that the concept of total destruction is applied only to those who are actively hostile toward the Israelites. Since such hostility is actually directed against God, all those involved forfeit their right to life.

Only Rahab ... and all who are with her. Judgment on Canaan does not exclude grace. The mercy she sought in 2:12 will be extended to her. BACK TO JOSHUA 6:17

STUDY NOTE FOR JOSHUA 6:18 devoted to destruction. The same Hebrew term found in v. 17 occurs three times here, warning Israel not to fall into the same judgment as the Canaanites. Chapter 7 shows the need for this warning. BACK TO JOSHUA 6:18

STUDY NOTE FOR JOSHUA 6:19 holy. See note on 5:15. BACK TO JOSHUA 6:19

STUDY NOTE FOR JOSHUA 6:20, 21 The fall of Jericho is briefly described. Further details may be deduced from v. 24; 8:2; 10:1; 24:11. BACK TO JOSHUA 6:20, 21

STUDY NOTE FOR JOSHUA 6:23 outside the camp. This phrase can describe a temporary state of affairs (v. 25) due to ceremonial uncleanness (e.g., Lev. 13:46). BACK TO JOSHUA 6:23

STUDY NOTE FOR JOSHUA 6:24 the house of the LORD . See note on 9:23. BACK TO JOSHUA 6:24

STUDY NOTE FOR JOSHUA 6:25 she has lived in Israel. Rahab is included in the people of God. See Matt. 1:5; Heb. 11:31; James 2:25.

to this day. See note on 4:9. BACK TO JOSHUA 6:25

STUDY NOTE FOR JOSHUA 6:26 Cursed ... who rises up and rebuilds. Jericho is to remain under God’s curse, presumably as a sign of God’s judgment, which had fallen on the Canaanites and could fall on Israel. See 1 Kin. 16:34. BACK TO JOSHUA 6:26

STUDY NOTE FOR JOSHUA 6:27 the LORD was with Joshua. See note on 4:14. BACK TO JOSHUA 6:27

STUDY NOTES FOR JOSHUA 7

STUDY NOTE FOR JOSHUA 7:1–26 If the story of Rahab, the Canaanite who found mercy, reveals God’s grace in the midst of judgment (6:25), Achan’s story is a reminder of God’s holiness—on which no one may presume (24:19; Num. 17:11–13; Heb. 10:30, 31). Unbelief destroys, regardless of physical descent. Chapter 7 recounts the first instance of disobedience in the Promised Land, an ominous event in light of the history that follows (2 Kin. 17:7–20) and an occasion reminiscent of Gen. 3 (v. 21 note). The incident and its lesson for Israel are recalled in 22:18–20.

7:1 the people of Israel. Although the offense was committed by one man, all Israel is involved and affected (see v. 11; 22:18). The facts stated in v. 1 only gradually became known to the Israelites.

devoted things. See 6:18; note on 6:17.

the anger of the LORD . The anger of God is His personal, righteous hostility to evil. Unlike ancient pagan conceptions of divine wrath, God’s anger is never arbitrary or capricious. It is as much a part of the NT message as it is of the OT (Matt. 3:7; John 3:36; Rom. 1:18; Col. 3:6; 1 Thess. 1:10; Heb. 10:26–31; Rev. 6:16). BACK TO JOSHUA 7:1

STUDY NOTE FOR JOSHUA 7:2–5 In contrast to the stories of the spies (ch. 2) and the conquest of Jericho (ch. 6), Israel is now under God’s anger, and the outcome will be different.

7:2 from Jericho to Ai. The movement is westward and up into the central hill country. The Israelites are attempting to secure the center of Canaan before proceeding to conquer the southern and northern regions.

Beth-aven. The name means “house of nothingness” or “house of wickedness,” and is on occasion used disparagingly of Bethel (as in Hos. 4:15; 10:5). BACK TO JOSHUA 7:2

STUDY NOTE FOR JOSHUA 7:3 Do not have all the people go up. Cf. the report of the spies in 2:24. BACK TO JOSHUA 7:3

STUDY NOTE FOR JOSHUA 7:5 thirty-six. The number of casualties is not great. The fear and dismay of the people are due more to the Lord’s anger than to the human scale of the defeat.

the hearts of the people melted. Disobedience in Israel has brought about a great reversal. The Israelites now find themselves in the situation of the Canaanites in 2:11; 5:1. BACK TO JOSHUA 7:5

STUDY NOTE FOR JOSHUA 7:6 tore his clothes ... put dust on their heads. These are conventional expressions of grief (Job 1:20; 2:12). The cause of grief is the apparent failure of the covenant promises, the symbol of which is the ark. See notes on 3:3, 17; 4:16. Joshua’s prayer (vv. 7–9) will appeal to those promises. See note on 10:6. BACK TO JOSHUA 7:6

STUDY NOTE FOR JOSHUA 7:7–9 Joshua prays for Israel just as Moses did in similar circumstances (cf. Num. 14:13–19).

7:7 why. A question that comes to the lips of those who find their experience contradicting their understanding of the promises of God. It can be a rebellious question (as in Num. 14:3), but it can also express a true faith perplexed by circumstances (cf. Ps. 22:1).

Amorites. See note on 2:10. BACK TO JOSHUA 7:7

STUDY NOTE FOR JOSHUA 7:9 will hear. See note on 9:3.

our name. The promise to Abraham included a great name (Gen. 12:2). Joshua’s prayer is based on the promises of God.

your great name. God’s reputation is at stake (Ex. 32:12; Num. 14:13–16; Ezek. 36:16–23). BACK TO JOSHUA 7:9

STUDY NOTE FOR JOSHUA 7:11 Israel. The corporate unity of Israel is stressed throughout the chapter. The sin of one man (v. 15) has brought guilt on his community (22:18).

transgressed my covenant. This is a further indication of the nature of the sin. God’s covenant includes His commitment to His promises and the consequent obligations of the people who receive the promises. See note on 3:3. It is God’s covenant because He has set its terms.

devoted things. See 6:18; note on 6:17. BACK TO JOSHUA 7:11

STUDY NOTE FOR JOSHUA 7:12 devoted for destruction. The cause of Israel’s defeat at Ai is a failure not of God’s promises (7:6 note) but of Israel’s obedience.

I will be with you no more. This terrible reversal of 1:5 brings the first half of ch. 7 to a climax; the second half will elaborate on the words “unless you destroy the devoted things from among you.” BACK TO JOSHUA 7:12

STUDY NOTE FOR JOSHUA 7:13 Consecrate. See note 3:5. In contrast to ch. 3, this is preparation to meet God’s judgment. BACK TO JOSHUA 7:13

STUDY NOTE FOR JOSHUA 7:14 that the LORD takes. The actual procedure may have been by the Urim and Thummim (Ex. 28:30 note). BACK TO JOSHUA 7:14

STUDY NOTE FOR JOSHUA 7:15 an outrageous thing in Israel. Such an act is contrary to the nature of Israel as the covenant people and therefore folly. Elsewhere this expression is used of sexual perversions prohibited in Israel (Gen. 34:7; Deut. 22:21; Judg. 20:6, 10; 2 Sam. 13:12; Jer. 29:23). BACK TO JOSHUA 7:15

STUDY NOTE FOR JOSHUA 7:20 sinned. See note on v. 11. BACK TO JOSHUA 7:20

STUDY NOTE FOR JOSHUA 7:21 saw ... coveted ... took. Perhaps an allusion to Gen. 3:6, where these three verbs occur in the same order. The pattern of the garden of Eden has been repeated in the Promised Land: no sooner was the gift of God given than a recipient desired what was forbidden and took it. BACK TO JOSHUA 7:21

STUDY NOTE FOR JOSHUA 7:23 before the LORD . That is, presumably before the ark. See note on 6:8. BACK TO JOSHUA 7:23

STUDY NOTE FOR JOSHUA 7:24 all that he had. God’s mercy to Rahab extended to her family (6:23), and the punishment of Achan reaches his family. BACK TO JOSHUA 7:24

STUDY NOTE FOR JOSHUA 7:25 stoned them with stones. While the covenantal practice of dealing with an entire family as a single unit was not uncommon, some suggest that God might have extended mercy to Achan’s family members. A different verb is usually used for stoning than the one used here, which possibly implies that Achan’s family and livestock were driven away rather than put to death with Achan. If this is the case, only the items taken as plunder were burned (cf. v. 15). On the other hand, many of the items listed as destroyed at Jericho (6:21) were actually destroyed in the Valley of Achor. This suggests that because Achan broke the ban, he became an object of the ban. BACK TO JOSHUA 7:25

STUDY NOTE FOR JOSHUA 7:26 from his burning anger. God’s wrath, being righteous, ceases when sin has been dealt with. This is fundamental to the NT teaching that the death of Christ is an atoning or propitiatory sacrifice (Rom. 3:25, 26). BACK TO JOSHUA 7:26

STUDY NOTES FOR JOSHUA 8

STUDY NOTE FOR JOSHUA 8:1 Do not fear. Cf. 7:5. A call to faith (1:9; 1:6 note) based on the promises of God despite visible circumstances. Also a common expression of God’s favor (Gen. 15:1). It confirms that the Lord’s anger toward Israel has ceased.

all the fighting men. Cf. 7:3.

given. The promise of 1:2, 3 (see notes) is applied to Ai. BACK TO JOSHUA 8:1

STUDY NOTE FOR JOSHUA 8:2 as you did to Jericho. See 6:21; 6:17 note.

take as plunder. Just as there was an exception to the total destruction of Jericho (6:17), so God makes another exception to that requirement here. BACK TO JOSHUA 8:2

STUDY NOTE FOR JOSHUA 8:3 30,000. See note on 4:13. BACK TO JOSHUA 8:3

STUDY NOTE FOR JOSHUA 8:5 just as before. See 7:5. BACK TO JOSHUA 8:5

STUDY NOTE FOR JOSHUA 8:12 5,000. Different from the “30,000” in v. 3, which may indicate that there are two distinct units assigned to different aspects of the ambush. BACK TO JOSHUA 8:12

STUDY NOTE FOR JOSHUA 8:14 the Arabah. The Jordan Rift Valley, running from the Sea of Galilee to the Gulf of Aqaba. BACK TO JOSHUA 8:14

STUDY NOTE FOR JOSHUA 8:15 the wilderness. Uncultivated land to the east of Ai, not the wilderness on the east side of the Jordan Valley (v. 24). BACK TO JOSHUA 8:15

STUDY NOTE FOR JOSHUA 8:17 or Bethel. The city of Bethel may have provided the troops garrisoned at Ai, which might explain the sudden inclusion of Bethel (see 12:9, 16). BACK TO JOSHUA 8:17

STUDY NOTE FOR JOSHUA 8:18 the javelin. Cf. Moses’s action in Ex. 14:16; 17:9. BACK TO JOSHUA 8:18

STUDY NOTE FOR JOSHUA 8:28, 29 to this day. See note on 4:9. BACK TO JOSHUA 8:28

8:29 hanged ... on a tree. A sign of the curse of God (Deut. 21:22, 23; cf. Gal. 3:13). BACK TO JOSHUA 8:29

STUDY NOTE FOR JOSHUA 8:30–35 The first phase of the account of the conquest (6:1–8:35) concludes with the assembly of the people at Mount Ebal and Mount Gerizim to hear God’s promise of blessing and His warning of curse. This assembly was commanded by Moses (Deut. 11:29; 27:1–13); it shows that the life of Israel, including entry into the Promised Land, is established by the covenant and must be lived under the words of God (v. 34).

8:30 Mount Ebal. Just north of Shechem, where Abraham heard God’s promise to give the land to his descendants and where he built an altar to God (Gen. 12:6, 7). Joshua’s altar built in the same location many years later accompanies the repetition and renewal of the covenant promises. BACK TO JOSHUA 8:30

STUDY NOTE FOR JOSHUA 8:31 Moses the servant of the LORD . See note on 1:1.

the Book of the Law of Moses. See note on 1:8. Here the reference is to Deut. 27:4–8.

uncut stones. These are to be used for ordinary altars constructed by the Israelites (Ex. 20:25 note).

burnt offerings ... peace offerings. These two types of offerings were essential for the initial establishment of the covenant with God at Mount Sinai. Joshua’s actions parallel those of Moses when the covenant was first ratified at Sinai (Ex. 24:3–8). BACK TO JOSHUA 8:31

STUDY NOTE FOR JOSHUA 8:32 stones. Deut. 27:1–8 indicates that special stones should be set up as writing surfaces.

the law of Moses. The instructions that Moses gave to the Israelites just before his death. These were recorded in writing by Moses and entrusted to the Levites (Deut. 31:9). BACK TO JOSHUA 8:32

STUDY NOTE FOR JOSHUA 8:33 the ark. At the center of the assembly of Israel is the ark of the covenant, which as the footstool of the heavenly throne contains the terms of the covenant that make them the people of God and according to which they have received the land (3:3; 6:4; 7:6 and notes).

bless the people of Israel. Although blessings and curses will be read (v. 34), God’s desire is to bless the people. BACK TO JOSHUA 8:33

STUDY NOTE FOR JOSHUA 8:34 the blessing and the curse. Both sides of the covenant have already been experienced in the land: blessing in ch. 6 and 8:1–29, cursing in ch. 7. See Deut. 27–28. Obedience to the instructions given through Moses will bring God’s favor; disobedience will result in punishment. BACK TO JOSHUA 8:34

STUDY NOTES FOR JOSHUA 9

STUDY NOTE FOR JOSHUA 9:1, 2 These verses form the background to chs. 9–12. The fear of the Israelites that immobilized the Canaanites in 5:1 here unites them against Israel, as Joshua apprehensively anticipated (7:7–9). Opposition to God and His people is a recurring theme throughout the Bible (e.g., Ps. 2:1–3; Acts 4:25–27).

Hittites ... Jebusites. See note on 3:10. BACK TO JOSHUA 9:1, 2

STUDY NOTE FOR JOSHUA 9:3 Gibeon. The action of the people of Gibeon, eight miles (13 km) north of Jerusalem, is in contrast to the general pattern throughout Canaan (vv. 1, 2).

heard. The effect of the news of God’s power is an important theme in the account of the conquest (2:10, 11; 5:1; 9:1, 9; 10:1; 11:1; cf. 7:9). For the Canaanites, this news is terrifying, for it means that the God of heaven and earth (2:11) will defeat them (5:13–12:24 note). BACK TO JOSHUA 9:3

STUDY NOTE FOR JOSHUA 9:4 acted with cunning. This deception will bring a curse on the Gibeonites (v. 23) and is a contrast to Rahab’s action toward the representatives of Israel in ch. 2. BACK TO JOSHUA 9:4

STUDY NOTE FOR JOSHUA 9:6 We have come from a distant country. The Gibeonites pretend to live outside Israel’s potential zone of interest. The Israelites are prepared to make a treaty with them because of the provisions of Deut. 20:10–18.

covenant. A treaty relationship. This covenant will commit Israel to spare the Gibeonites. BACK TO JOSHUA 9:6

STUDY NOTE FOR JOSHUA 9:7 Hivites. This ethnic group, to which the Gibeonites belong, is one of those that God has promised to drive out of Canaan (3:10). BACK TO JOSHUA 9:7

STUDY NOTE FOR JOSHUA 9:9 name. See note on 7:9.

heard. See note on v. 3. BACK TO JOSHUA 9:9

STUDY NOTE FOR JOSHUA 9:10 all that he did. The Gibeonites have heard the same report as that noted earlier by Rahab (2:10 note). Although their action differs from hers, they, too, believe the reports of God’s sovereign power.

Amorites. See note on 2:10. BACK TO JOSHUA 9:10

STUDY NOTE FOR JOSHUA 9:14 did not ask counsel from the LORD . How they should have sought counsel is not specified, but as in 5:6, Israel has failed to look to God for guidance. BACK TO JOSHUA 9:14

STUDY NOTE FOR JOSHUA 9:15 made peace. The sense is explained by the phrase “to let them live.” BACK TO JOSHUA 9:15

STUDY NOTE FOR JOSHUA 9:16, 17 three days ... the third day. If v. 16 anticipates the result of v. 17, the three days in each verse may be the same. From Gilgal to Gibeon is about nineteen miles (30 km). BACK TO JOSHUA 9:16, 17

STUDY NOTE FOR JOSHUA 9:18 murmured. Grumbling (against Moses, Aaron, and ultimately the Lord) was a frequent activity of Israel in the desert (Ex. 15:24; 16:2, 7–9; 17:3; Num. 14:2, 27, 36). BACK TO JOSHUA 9:18

STUDY NOTE FOR JOSHUA 9:20 wrath. See 7:11 and note. Contrast this oath, kept scrupulously although based on a Gibeonite lie, and the covenant of 7:11, based on the Lord’s command but broken. BACK TO JOSHUA 9:20

STUDY NOTE FOR JOSHUA 9:21 cutters of wood and drawers of water. That is, household slaves. See Deut. 29:11. BACK TO JOSHUA 9:21

STUDY NOTE FOR JOSHUA 9:23 house. The Hebrew term is a general word for a dwelling, used for both the portable tabernacle and later temples.

my God. Implies that the Gibeonites will serve in the house of Israel’s God without being counted as members of His people. The rituals and sacrifices of the tabernacle require supplies of wood and water. BACK TO JOSHUA 9:23

STUDY NOTE FOR JOSHUA 9:24 feared greatly. See note on 2:9. BACK TO JOSHUA 9:24

STUDY NOTE FOR JOSHUA 9:27 to this day. See note on 4:9.

the place that he should choose. See Deut. 12; cf. Ex. 20:24. BACK TO JOSHUA 9:27

STUDY NOTES FOR JOSHUA 10

STUDY NOTE FOR JOSHUA 10:1–43 The hostility anticipated in 9:1, 2 begins to emerge; in ch. 10, the hostile nations to the south are overthrown by remarkable divine intervention. The scheming of the five kings (v. 4) and their destruction (v. 26, 40–42) reflect a common biblical theme of human rulers opposing God (cf. Ps. 2). This is the kind of battle described in Deut. 20, a battle not ultimately fought by Israel but by God (v. 14 and Deut. 20:4).

10:1 Adoni-zedek. His name means “my Lord is righteous.” Compare the name of Melchizedek, who was king in Salem (or Jerusalem); see Gen. 14:18 note.

Jerusalem. This is the first time in Scripture that this form of the city’s name occurs; in Gen. 14:18 it is referred to as “Salem.”

destruction. See notes on 6:17, 18.

peace. See 9:15. BACK TO JOSHUA 10:1

STUDY NOTE FOR JOSHUA 10:2 feared. See note on 2:9.

a great city, like one of the royal cities. In Joshua’s day, Gibeon is one of numerous Canaanite city-states with kings. BACK TO JOSHUA 10:2

STUDY NOTE FOR JOSHUA 10:3 Hoham ... Debir. These are the kings of five southern Canaanite cities. BACK TO JOSHUA 10:3

STUDY NOTE FOR JOSHUA 10:5 Amorites. See note on 2:10. Gen. 15:16 highlights in particular the sin of the Amorites in predicting how the Israelites will punish the inhabitants of Canaan. BACK TO JOSHUA 10:5

STUDY NOTE FOR JOSHUA 10:6 save us and help us. The treaty relationship between Gibeon and Israel (9:15) allows Gibeon to appeal for help from Israel, the stronger of the treaty partners. This aspect of a human covenant illustrates an aspect of the covenant between God and Israel. BACK TO JOSHUA 10:6

STUDY NOTE FOR JOSHUA 10:8 Do not fear ... I have given them. The particular actions in this chapter take place under the promises of God introduced in ch. 1. See 1:2, 3, 5–9; 8:1 and notes. BACK TO JOSHUA 10:8

STUDY NOTE FOR JOSHUA 10:9 all night. Gilgal is in the Jordan Valley, and Gibeon is on top of a mountain fifteen miles (24 km) to the west. BACK TO JOSHUA 10:9

STUDY NOTE FOR JOSHUA 10:10 threw them into a panic. The same expression is often used to describe the impact made by God as a divine warrior (2:9 note; Ex. 14:24; 23:27; Judg. 4:15; 1 Sam. 7:10; 2 Sam. 22:15; cf. Jer. 51:1–58). BACK TO JOSHUA 10:10

STUDY NOTE FOR JOSHUA 10:11 more who died because of the hailstones. Emphasizes that the victory is a divine gift to Israel. Such experiences illuminate the use of storm phenomena in poetic descriptions of God’s judgment (Ps. 18:7–16; Is. 30:30). BACK TO JOSHUA 10:11

STUDY NOTE FOR JOSHUA 10:12 in the day. This account may be a flashback; the chronological order of events is hard to discern.

Sun ... moon. These rhetorical words addressed to the sun and the moon are in reality a prayer to the Lord. BACK TO JOSHUA 10:12

STUDY NOTE FOR JOSHUA 10:13 the sun stood still. The words describe what happens during the battle in everyday language that does not explain the nature of the miracle.

the Book of Jashar. A literary work now lost, possibly a celebration of the lives of Israelite heroes (2 Sam. 1:18). The quotation from the Book of Jashar may extend as far as the end of v. 15. The biblical writers often used written sources (Num. 21:14). BACK TO JOSHUA 10:13

STUDY NOTE FOR JOSHUA 10:14 the LORD fought for Israel. See Deut. 20, esp. v. 4; cf. Ex. 14:14. BACK TO JOSHUA 10:14

STUDY NOTE FOR JOSHUA 10:16–27 The narrative returns to the events of v. 10 to finish the story of the five kings introduced in v. 5. BACK TO JOSHUA 10:16

STUDY NOTE FOR JOSHUA 10:19 the LORD ... has given. The action of God, in terms of His promise, still dominates the account. See vv. 8, 10, 14. BACK TO JOSHUA 10:19

STUDY NOTE FOR JOSHUA 10:21 Not a man moved his tongue. Not even a word, let alone a weapon, can be raised against God’s army. BACK TO JOSHUA 10:21

STUDY NOTE FOR JOSHUA 10:24 your feet on the necks. This is a vivid, symbolic ritual of victory. Defeated enemies are often said to be “under the feet” of the victor (1 Kin. 5:3; Ps. 110:1; 1 Cor. 15:25; cf. Gen. 3:15; Rom. 16:20), and Egyptian royal footstools depict the Pharaoh’s feet on his enemies’ necks. BACK TO JOSHUA 10:24

STUDY NOTE FOR JOSHUA 10:26 hanged them on five trees. See note on 8:29. BACK TO JOSHUA 10:26

STUDY NOTE FOR JOSHUA 10:27 to this very day. See note on 4:9. BACK TO JOSHUA 10:27

STUDY NOTE FOR JOSHUA 10:28–39 A summary account of victories over various cities in southern Canaan, some of which were involved in attacking the Gibeonites (e.g., Lachish; Eglon). The account emphasizes the complete destruction of those who may pose a threat to the welfare of the Israelites. Another emphasis is the unity of Israel (1:12–15) under Joshua’s leadership (1:1–9). BACK TO JOSHUA 10:28

STUDY NOTES FOR JOSHUA 11

STUDY NOTE FOR JOSHUA 11:1–23 The account of the conquest of the northern region of Palestine is similar in its emphases to the report of the southern victories in ch. 10 (10:1–43 note) and brings the book’s record of Israel’s taking of the land to a conclusion. Once again, others attack Israel first.

11:1–5 Cf. the reaction of the Canaanite kings in 10:1–5.

11:1 Jabin, king of Hazor. In Joshua’s day, Hazor is an important city in northern Palestine (v. 10). Jabin is possibly an inherited title, as another individual with the same name is mentioned in Judg. 4:2.

heard. See note on 9:3. BACK TO JOSHUA 11:1

STUDY NOTE FOR JOSHUA 11:2 Chinneroth. Probably near the Sea of Galilee (12:3).

the lowland. The Jordan Valley.

Naphoth-dor. On the Mediterranean coast. BACK TO JOSHUA 11:2

STUDY NOTE FOR JOSHUA 11:4 a great horde. The enormous threat posed by the Canaanites is vividly presented as the background to the promise in v. 6. BACK TO JOSHUA 11:4

STUDY NOTE FOR JOSHUA 11:6 Do not be afraid. The promise of God (1:2, 3, 9), against the background of vv. 4, 5, again creates a possibility not inherent in the situation. See notes 6:2; 8:1; 10:8.

I will give. The Hebrew wording is emphatic and identical to “I am giving” in 1:2.

hamstring their horses and burn their chariots. A promise that God will prevail over the most advanced military weapons of the time (Ps. 20:7). BACK TO JOSHUA 11:6

STUDY NOTE FOR JOSHUA 11:11 devoting them to destruction. The same term occurs in vv. 12, 20, 21. See note 6:17. BACK TO JOSHUA 11:11

STUDY NOTE FOR JOSHUA 11:12 as Moses the servant of the LORD had commanded. The success of the conquest is emphatically portrayed in terms of obedience to the commands of God given through Moses (1:1–18; 1:1, 3; 5:15 and notes). The writer makes the closest possible connection between the promises of God (v. 6 note) and His commands. Faith and obedience cannot be separated, for obedience is the necessary fruit of faith, although the obedience of sinners is never meritorious for salvation. See note on 1:7. BACK TO JOSHUA 11:12

Joshua's Northern Campaign

STUDY NOTE FOR JOSHUA 11:16 all that land. In principle the whole land is now subject to the Israelites, although there is “yet very much land to possess” (13:1). As chs. 14–19 reveal, only the tribes of Judah, Ephraim, and Manasseh are listed as having taken possession of territory in Canaan during Joshua’s lifetime. The other tribes have yet to occupy the land that will be allocated to them by lot. BACK TO JOSHUA 11:16

STUDY NOTE FOR JOSHUA 11:18 a long time. An indication that the preceding chapters present a greatly condensed account. BACK TO JOSHUA 11:18

STUDY NOTE FOR JOSHUA 11:19 made peace. Unlike the Gibeonites (see 9:6, 15), other cities refuse to make peace with the Israelites. Their unwillingness to live peacefully with the Israelites explains in part why the Israelites are forced to kill so many of the inhabitants of Canaan. BACK TO JOSHUA 11:19

STUDY NOTE FOR JOSHUA 11:20 it was the LORD ’s doing to harden. As with the Egyptian Pharaoh, God gives the inhabitants of Canaan courage to resist the Israelites; He does not force them to act against their wishes. The complex relationship between divine sovereignty and human responsibility is seen in the divine hardening of hearts to achieve His purposes. God’s sovereign act does not overthrow either His justice or human responsibility (Ex. 10:1, 2; Rom. 9:14–29). BACK TO JOSHUA 11:20

STUDY NOTE FOR JOSHUA 11:21, 22 Anakim. The fearsome inhabitants of Canaan who frightened the Israelites into disobedience a generation earlier (Num. 13:26–33; Deut. 1:28; 2:10–12 and notes; Josh. 14:12; 15:14). Their destruction concludes the account of the obedient conquest under Joshua. BACK TO JOSHUA 11:21, 22

STUDY NOTE FOR JOSHUA 11:23 an inheritance ... according to their tribal allotments. An anticipatory summary of chs. 13–21. See note on 1:6.

the land had rest from war. These words summarize the Israelites’ arrival in Canaan and the fulfillment of God’s promise given in 1:2–5. God promised rest to the Israelites, and now the Israelites enjoy a period of rest. See notes on 1:13; 21:45. BACK TO JOSHUA 11:23

STUDY NOTES FOR JOSHUA 12

STUDY NOTE FOR JOSHUA 12:1–24 This chapter summarizes the entire conquest under Moses and Joshua with a list of defeated kings and territories. It is an elaboration of 11:17, a striking resolution to 9:1, 2 (note), and a testimony to the truth of the promise in 1:5, providing a fitting conclusion to the whole account of the conquest.

12:1 land. The territory east of the Jordan is clearly included in the land given by God to Israel (v. 7). See notes on 1:12–15; 13:8–33.

Valley of the Arnon. Runs into the Dead Sea from the east and marks the southern boundary here.

Mount Hermon. Northeast of the Sea of Galilee. BACK TO JOSHUA 12:1

STUDY NOTE FOR JOSHUA 12:2–5 See Num. 21:21–35; Deut. 2:24–3:11. The defeat of Sihon and Og in the days of Moses marked the beginning of the Israelite occupation of the land and is remembered as a testimony to God’s power and faithfulness (e.g., Deut. 29:7, 8; 31:4; Josh. 2:10; 9:10; Neh. 9:22; Pss. 135:11; 136:19, 20). BACK TO JOSHUA 12:2

STUDY NOTE FOR JOSHUA 12:6 Moses, the servant of the LORD . See note on 1:1. BACK TO JOSHUA 12:6

STUDY NOTE FOR JOSHUA 12:7–24 This summary of the conquest under Joshua approximates the account so far given but with additions, indicating the incomplete and representative nature of the preceding account. Although Joshua is never designated a king, his ability to lead the Israelites to victory against the kings of Canaan is underlined by the list of defeated kings. BACK TO JOSHUA 12:7

STUDY NOTES FOR JOSHUA 13

STUDY NOTE FOR JOSHUA 13:1–21:45 The third major section of the book details the division of the land among the tribes. The significance of these chapters is made explicit in 21:43–45. The lists of boundaries and towns represent the objective content of God’s promises. However, many of the places are no longer known, and their allotment here does not in all cases mean that the designated tribe actually occupies them at this point in Israel’s history (23:13). Nevertheless, these allotments are an elaborate testimony to the faithfulness of the Lord. Note also the important contrast drawn between some of the tribes. Whereas Judah, Ephraim, and half of Manasseh have actively taken possession of territory in Joshua’s lifetime, the tribes of Benjamin, Simeon, Zebulun, Issachar, Asher, Naphtali, and Dan have yet to settle in their allocated regions. The prominence given to Judah, in particular, anticipates how that tribe will provide leadership for the whole nation of Israel through the Davidic dynasty. Though the tribe of Ephraim enjoys the privilege of being the leading tribe in the time of Joshua, the book of Judges will chronicle the tribe’s fall from divine favor, something already signaled by its reluctance to overthrow the Canaanites in the Valley of Jezreel and in Beth Shan (17:16–18).

13:1 Joshua was old. The implication is that further conquest will not take place under him.

very much land. By the end of Joshua’s lifetime the Israelites do not yet occupy all of Canaan. The gradual occupation of the land is predicted in Ex. 23:29–30 and Deut. 7:22, where God indicates that the Israelites will settle in the land “little by little.” It is against this background that the book of Joshua speaks of both the fulfillment of God’s promises (11:23; 21:45) and the incompleteness of the actual possession of the land (e.g., 13:1; 23:4–5). While the book of Joshua testifies to Israel’s experience of the Lord’s faithfulness, the land of Canaan will only be fully settled after the death of Joshua. BACK TO JOSHUA 13:1

STUDY NOTE FOR JOSHUA 13:3 counted as Canaanite. The Philistines are not, strictly speaking, Canaanites, but their territory is in Canaan and is included in God’s promise to Israel. BACK TO JOSHUA 13:3

STUDY NOTE FOR JOSHUA 13:4 Amorites. See note on 2:10. BACK TO JOSHUA 13:4

STUDY NOTE FOR JOSHUA 13:6 allot the land. See 14:2; note on 15:1; 18:6; 19:51.

inheritance. See note on 1:6. BACK TO JOSHUA 13:6

STUDY NOTE FOR JOSHUA 13:7 Manasseh. The older of Joseph’s two sons. See Gen. 48 and notes. BACK TO JOSHUA 13:7

STUDY NOTE FOR JOSHUA 13:8–33 As the summary of the conquest in ch. 12 began with the kings and their territory east of the Jordan (12:1–6; cf. 1:12–15), so the account of the distribution of the land begins with the allocation of this territory to the tribes of Reuben (vv. 15–23), Gad (vv. 24–28), and the half-tribe of Manasseh (vv. 29–31) in the days of Moses. In this way what Joshua does is seen as the completion of what Moses began, and the unity of all Israel is affirmed despite the geographical boundary of the Jordan (22:25) and the lapse of time between the work of Moses and Joshua. See ch. 22.

13:8 Reubenites. Reuben was Jacob’s oldest son, born to Leah (Gen. 29:32; 35:22; 49:3, 4 and notes).

Gadites. Gad was Jacob’s seventh son, his first from Zilpah (Gen. 30:9–11; 49:19 and note). BACK TO JOSHUA 13:8

STUDY NOTE FOR JOSHUA 13:13 did not drive out. The significance of this failure of the Israelites will become clearer in Judges (Judg. 1:27–36; 2:20–3:6).

to this day. See note on 4:9. BACK TO JOSHUA 13:13

STUDY NOTE FOR JOSHUA 13:14 the tribe of Levi. Levi was Jacob’s third son, born to Leah (Gen. 29:34; 34:25; 49:5 and notes). That Levi receives no allotment of land from either Moses or Joshua is explained here and in v. 33 (also 14:3, 4; 18:7; see Deut. 18:1–8). The twelve tribes of Israel are counted in various ways in the OT. For the division into twelve territories, the descendants of Joseph are counted as two tribes, Ephraim and Manasseh (14:4; Gen. 48:5). This unusual arrangement may be explained by noting that Jacob removed the status of firstborn from his eldest son, Reuben, and gave it to Joseph (cf. 1 Chron. 5:1–2). BACK TO JOSHUA 13:14

The Tribal Allotments of Israel

STUDY NOTE FOR JOSHUA 13:22 Balaam ... the son of Beor. See Num. 31:8. Balaam is associated with “the incident of Peor” (Num. 31:16) referred to in Josh. 22:17. His evil influence will be long remembered (2 Pet. 2:15; Rev. 2:14).

practiced divination. A soothsayer tries to attain knowledge by magical or occult means, a common practice among other nations but forbidden in Israel (Lev. 19:26; Deut. 18:9–14; 1 Sam. 15:23; 2 Kin. 17:17; 21:6; Is. 2:6; Ezek. 13:23). BACK TO JOSHUA 13:22

STUDY NOTE FOR JOSHUA 13:33 the tribe of Levi. See note on v. 14. BACK TO JOSHUA 13:33

STUDY NOTES FOR JOSHUA 14

STUDY NOTE FOR JOSHUA 14:1–5 Introduces the territories west of the Jordan and relates them to those on the east, explaining again the exception of the Levites. The effect is to keep the reader’s attention on the essential unity of all Israel. See note on 13:8–33.

14:1 inheritances. See note on 1:6.

Canaan. Here this means the land west of the Jordan.

Eleazar the priest. Eleazar was the son of Aaron the high priest (Ex. 6:23). He is mentioned before Joshua, possibly because of the priest’s role in casting lots (Ex. 28:30; 1 Sam. 2:28). BACK TO JOSHUA 14:1

STUDY NOTE FOR JOSHUA 14:2 by lot. See note on 15:1. BACK TO JOSHUA 14:2

STUDY NOTE FOR JOSHUA 14:3, 4 the Levites ... Manasseh and Ephraim. See note on 13:14. BACK TO JOSHUA 14:3, 4

STUDY NOTE FOR JOSHUA 14:6–15 The story of Caleb’s inheritance opens the account of the allotment of land under Joshua, while Joshua’s inheritance comes at the end (19:49–50). This framework illustrates the principle that human faithfulness to God is inseparable from God’s faithfulness to His promises. The story of Caleb is concluded in 15:13–19.

14:6 Gilgal. This is probably the same Gilgal as in 10:43, to the east of Jericho.

Caleb. He represented Judah among the twelve spies sent by Moses from Kadesh-barnea into the land (Num. 13:6). Joshua represented Ephraim on the same mission (Num. 13:8), and they were the only two on that occasion to believe the promise of God (Num. 13:30; 14:6–9, 24, 30, 38; Deut. 1:36). BACK TO JOSHUA 14:6

STUDY NOTE FOR JOSHUA 14:7 as it was in my heart. Caleb’s report expressed his trust in God’s promise. See Num. 14:6–9. BACK TO JOSHUA 14:7

STUDY NOTE FOR JOSHUA 14:8 I wholly followed the LORD . Caleb’s faith is exemplary. BACK TO JOSHUA 14:8

STUDY NOTE FOR JOSHUA 14:9 Moses swore. This oath is not recorded in Num. 14 or Deut. 1. BACK TO JOSHUA 14:9

STUDY NOTE FOR JOSHUA 14:12 Anakim. See note on 11:21, 22.

I shall drive them out. Faith in God’s promise is not demonstrated in human passivity but in active obedience. Good works follow and evidence faith. They do not save us, but they are proof that the Lord has redeemed us only by grace. See notes on 1:6, 7; 17:15; Eph. 2:8–10; James 2:14–26. BACK TO JOSHUA 14:12

STUDY NOTE FOR JOSHUA 14:14 to this day. See note on 4:9. BACK TO JOSHUA 14:14

STUDY NOTE FOR JOSHUA 14:15 the land had rest from war. See note on 11:23. BACK TO JOSHUA 14:15

STUDY NOTES FOR JOSHUA 15

STUDY NOTE FOR JOSHUA 15:1–63 The first territory west of the Jordan to be described is Judah’s, anticipating the importance of Judah in the later history of Israel as the tribe of David and his greater son, the Messiah to come (Is. 11:1; see also Gen. 49:8–12). By listing Judah’s territory before that of Ephraim, the narrator probably implies that the tribe of Judah took the lead in occupying the land of Canaan during the initial conquest. The extensive list of place names conveys well the territory already taken. Judah’s zeal is such that some of the land seized by Judah is later allocated to the tribe of Simeon.

15:1 allotment. See 14:2; 18:6. Possibly at this stage no lots are cast, for Judah has already settled in this region. Lots are cast only for the seven tribes that have not yet taken any land (cf. 18:6). BACK TO JOSHUA 15:1

STUDY NOTE FOR JOSHUA 15:8 Jerusalem. Jerusalem lay on the border of Judah’s territory until the city was finally captured by David (2 Sam. 5:7). BACK TO JOSHUA 15:8

STUDY NOTE FOR JOSHUA 15:14 sons of Anak. See note on 11:21–22. BACK TO JOSHUA 15:14

STUDY NOTE FOR JOSHUA 15:17 Othniel. See Judg. 3:7–11 for his later role as judge. BACK TO JOSHUA 15:17

STUDY NOTE FOR JOSHUA 15:20–62 These verses are a detailed list of towns allotted to Judah. Although many of them can no longer be identified, the extensive enumeration is intended to confirm that the tribe of Judah has already occupied these locations.

15:20 inheritance. See note on 1:6. BACK TO JOSHUA 15:20

STUDY NOTE FOR JOSHUA 15:63 the people of Judah could not drive out. This brief note on Judah’s failure is a reminder that the fulfillment of God’s promises is not complete in Joshua’s day. The victory over the Jebusites in Judg. 1:8 is apparently not permanent (cf. Judg. 1:21), and it is left to King David to finally subdue the city of Jerusalem (2 Sam. 5:6–8). The city of Jerusalem later becomes the location of God’s earthly temple.

to this day. See note on 4:9. BACK TO JOSHUA 15:63

STUDY NOTES FOR JOSHUA 16

STUDY NOTE FOR JOSHUA 16:1–17:18 These two chapters describe the allotment of land to Joseph’s two sons, Ephraim and Manasseh (Gen. 41:50–52; Josh. 13:14 note). Half the tribe of Manasseh has already received its land east of the Jordan (17:1).

16:1 The allotment. See note on 15:1. BACK TO JOSHUA 16:1

STUDY NOTE FOR JOSHUA 16:4 Manasseh and Ephraim. Here they are mentioned in the order of birth (Gen. 48:12–20).

inheritance. See note on 1:6. BACK TO JOSHUA 16:4

STUDY NOTE FOR JOSHUA 16:5–10 Ephraim was Joseph’s younger son (Gen. 41:52), but his tribe’s territory is described before Manasseh’s, probably because of the precedence given him in Gen. 48:12–20. Ephraim was formally blessed by Jacob as Joseph’s firstborn son. For this reason, leadership of Israel after Moses is initially linked to the tribe of Ephraim, with Joshua being the first to fulfill this role. BACK TO JOSHUA 16:5

STUDY NOTE FOR JOSHUA 16:10 they did not drive out. The first of several references to the inability of the Ephraimites to drive out Canaanites from various locations (cf. 17:16–18). The narrator attributes this failure to a lack of faith on the part of the Ephraimites; because they have not trusted fully in God, they have been unable to successfully overcome their opponents.

to this day. See note on 4:9. BACK TO JOSHUA 16:10

STUDY NOTES FOR JOSHUA 17

STUDY NOTE FOR JOSHUA 17:1 Manasseh. Manasseh was the older of Joseph’s two sons (Gen. 41:50–51; 48:12–20; Josh. 16:5–10 note).

the firstborn of Manasseh. See Gen. 50:23. BACK TO JOSHUA 17:1

STUDY NOTE FOR JOSHUA 17:3–6 The law of Moses provides that the daughters of a man with no son inherit property from their father (Num. 27:1–11, esp. v. 8). BACK TO JOSHUA 17:3

STUDY NOTE FOR JOSHUA 17:13 did not utterly drive them out. See note on 16:10. BACK TO JOSHUA 17:13

STUDY NOTE FOR JOSHUA 17:14–18 The complaining request of the people of Joseph (v. 14) and their fear of the Canaanites (v. 16) are in contrast to Caleb’s faith and courage (14:6–12). Although Joshua, an Ephraimite, is leading the Israelite tribes, there are hints here that the Ephraimites will fail to fulfill this leadership role. Later, the tribe of Judah will replace Ephraim as the divinely chosen source of a monarchy in Israel (cf. Ps. 78:67–72).

17:14 one lot and one portion. The territory of Manasseh on both sides of the Jordan and of Ephraim is treated as a unit (16:1). BACK TO JOSHUA 17:14

STUDY NOTE FOR JOSHUA 17:15 go up ... clear ground for yourselves. Faith in the promise of God should be expressed in courageous, obedient action. See notes on 1:6, 7; 14:12. BACK TO JOSHUA 17:15

STUDY NOTE FOR JOSHUA 17:16 not enough ... the Canaanites. Their fear and unwillingness to obey are expressions of unbelief. BACK TO JOSHUA 17:16

STUDY NOTE FOR JOSHUA 17:18 you shall drive out. Joshua answers the fears of the people of Joseph with an application of the promise of God (1:2–5). BACK TO JOSHUA 17:18

STUDY NOTES FOR JOSHUA 18

STUDY NOTE FOR JOSHUA 18:1–19:48 There remain seven tribes that have yet to occupy any land. For these tribes, the process of land allocation is somewhat different. The territory yet to be taken is surveyed and divided into seven regions. Lots are then used to allocate a district to each tribe.

18:1 the whole congregation ... assembled. See 8:35 and note.

Shiloh. Located in Ephraim, the city of Shiloh has thus far not been that important in the history of God’s people, but here it becomes “the place that the LORD your God will choose” (Deut. 12:5, 11, 18; cf. Jer. 7:12). In the days of David Jerusalem becomes God’s place of choice when He rejects both the tribe of Ephraim and its main city, Shiloh, in favor of the tribe of Judah and Jerusalem (Ps. 78:67–72). For the role of Shiloh in Israel’s history see 22:12; Judg. 18:31; 21:19; 1 Sam. 1:3, 24; 2:14; 3:21; 4:3; 14:3; 1 Kin. 2:27; 11:29; 14:2; Ps. 78:60; Jer. 7:12, 14; 26:6, 9.

tent of meeting. This name for the tabernacle is used in Joshua only here and at 19:51 (“tabernacle” in 22:19, 29; “house” in 6:24; 9:23). The “meeting” is that of God with His people (1:5 note). The tabernacle contained the ark of the covenant, the gold-plated, wooden chest containing the Ten Commandments (3:3; 4:16 and notes; Ex. 25:10–22). BACK TO JOSHUA 18:1

STUDY NOTE FOR JOSHUA 18:3 will you put off. Or “be slack” (the same Heb. verb occurs in Prov. 18:9; 24:10).

take possession. This means to occupy the land completely, something more than the initial conquest (1:11, 15; 13:1; 21:43). It is an act of obedient faith because it is based on the promise of God (1:11 note), hence the note of rebuke in Joshua’s question.

the LORD , the God of your fathers. This is an allusion to the promises to the fathers (1:1–9 note).

has given. See notes on 1:2, 3, 11. BACK TO JOSHUA 18:3

STUDY NOTE FOR JOSHUA 18:5 Judah ... house of Joseph. The tribes of Judah, Ephraim, and Manasseh have already taken territory in Canaan. BACK TO JOSHUA 18:5

STUDY NOTE FOR JOSHUA 18:6 before the LORD . God’s presence is represented by the tabernacle because He spoke to Moses “from between the two cherubim” (3:11; 7:23 notes; Ex. 25:22). BACK TO JOSHUA 18:6

STUDY NOTE FOR JOSHUA 18:7 The Levites have no portion ... Gad and Reuben and ... Manasseh have received. The means of counting exactly twelve tribes in Israel is explained again. See notes 13:8–33 and 13:14. BACK TO JOSHUA 18:7

STUDY NOTES FOR JOSHUA 19

STUDY NOTE FOR JOSHUA 19:1 in the midst ... Judah. Simeon’s allotment is inside the territory of Judah. Judah and Simeon act together in Judg. 1:3, 17. At some stage, the tribe of Simeon seems to have lost its distinct identity (Gen. 49:5–7). BACK TO JOSHUA 19:1

STUDY NOTE FOR JOSHUA 19:8, 9 inheritance. See note on 1:6. BACK TO JOSHUA 19:8, 9

STUDY NOTE FOR JOSHUA 19:15 Bethlehem. Obviously not the Bethlehem associated with David that was near Jerusalem.

twelve. Not all twelve cities are named. BACK TO JOSHUA 19:15

STUDY NOTE FOR JOSHUA 19:30 twenty-two. There are more than twenty-two towns mentioned, but some may be noted as points on the boundary. BACK TO JOSHUA 19:30

STUDY NOTE FOR JOSHUA 19:38 nineteen. The list of names is apparently incomplete. BACK TO JOSHUA 19:38

STUDY NOTE FOR JOSHUA 19:47 Dan. A fuller account of Dan and its conquest of Leshem is given in Judg. 18. BACK TO JOSHUA 19:47

STUDY NOTE FOR JOSHUA 19:49, 50 See notes on 14:6–15. BACK TO JOSHUA 19:49

STUDY NOTE FOR JOSHUA 19:50 By command of the LORD . This divine command is not recorded elsewhere (cf. 14:9 note). See Num. 14:30.

Timnath-serah. Joshua is later buried here (24:30). BACK TO JOSHUA 19:50

STUDY NOTE FOR JOSHUA 19:51 Eleazar. See note on 14:1.

Shiloh. See note on 18:1.

before the LORD . See note on 18:6.

tent of meeting. See note on 18:1. BACK TO JOSHUA 19:51

STUDY NOTES FOR JOSHUA 20

STUDY NOTE FOR JOSHUA 20:1–9 The record of the division of the land is followed by a provision for basic justice in it, illustrating God’s concern for justice and the preservation of life. The provision allows for just retribution while restraining the injustice that might flow from vengeance (Deut. 4:41–43). BACK TO JOSHUA 20:1

STUDY NOTE FOR JOSHUA 20:2 cities of refuge. Places where certain offenders can escape unjust vengeance and seek a fair trial. Similar cities are also to be given to the Levites (21:1–42; Num. 35:6) and by implication are places where the law of God can be found.

through Moses. See Ex. 21:12–14; Num. 35:6–34; Deut. 19:1–13. BACK TO JOSHUA 20:2

STUDY NOTE FOR JOSHUA 20:3 without intent or unknowingly. Unintentional sin receives specific treatment in the law (Lev. 4:2, 13, 22, 27; 5:15, 18; Num. 15:22–29; 35:22; Deut. 4:42; 19:4; Ezek. 45:20; cf. Heb. 9:7).

avenger of blood. Typically a close relative of the victim (Num. 35:19–21). In the time of Joshua, Israel does not have a legal system overseen by state-employed officials. BACK TO JOSHUA 20:3

STUDY NOTE FOR JOSHUA 20:4 the gate of the city. The usual place for legal transactions (Ruth 4:1–12).

elders. Apparently the elders hold a preliminary hearing of the accused man’s case. BACK TO JOSHUA 20:4

STUDY NOTE FOR JOSHUA 20:5 they shall not give up. There is a presumption in favor of the accused. BACK TO JOSHUA 20:5

STUDY NOTE FOR JOSHUA 20:6 death of ... high priest. His death marks the end of an era and provides a convenient limitation to the provisions made here. BACK TO JOSHUA 20:6

STUDY NOTE FOR JOSHUA 20:7 set apart. The Hebrew verb can also be translated “sanctified.” BACK TO JOSHUA 20:7

STUDY NOTE FOR JOSHUA 20:8 beyond. See Deut. 4:41–43. BACK TO JOSHUA 20:8

STUDY NOTE FOR JOSHUA 20:9 the stranger. Concern for the foreigner in Israel is reflected in the nation’s religious practices and values (e.g., Ex. 12:48–49; 20:10; 22:21; 23:9, 12). BACK TO JOSHUA 20:9

STUDY NOTES FOR JOSHUA 21

STUDY NOTE FOR JOSHUA 21:1–42 The last part of the division of the land is the assignment of towns to the Levites, whose lack of an inheritance in the land is mentioned in 13:14 (note), 33; 14:3–4; 18:7. These towns continue to belong to the tribes to which they had been assigned but are provided, along with adjoining pasturelands (v. 8), for the Levites to live in. BACK TO JOSHUA 21:1

STUDY NOTE FOR JOSHUA 21:2 The LORD commanded through Moses. Refers to Num. 35:1–8. The request of the Levites, like that of Caleb in 14:6–12, is an expression of faith in the promise of God. BACK TO JOSHUA 21:2

STUDY NOTE FOR JOSHUA 21:3 inheritance. See note on 1:6. BACK TO JOSHUA 21:3

STUDY NOTE FOR JOSHUA 21:4 lot. See note on 15:1.

Kohathites. Kohath was Levi’s second son (Ex. 6:16; Num. 3:17), but his descendants have precedence because the priestly line through Aaron descended from him (Ex. 6:18, 20). Aaron and his sons were chosen by God to be priests (Ex. 28:1; Lev. 8:1–36).

Judah, Simeon, and Benjamin. The towns allotted for these tribes are near Jerusalem, where the temple is later built, although Jerusalem itself is not mentioned in this chapter. BACK TO JOSHUA 21:4

STUDY NOTE FOR JOSHUA 21:6 Gershonites. Descendants of Levi’s first son (Ex. 6:16; Num. 3:17). BACK TO JOSHUA 21:6

STUDY NOTE FOR JOSHUA 21:7 Merarites. Descendants of Levi’s third son (Ex. 6:16; Num. 3:17). BACK TO JOSHUA 21:7

STUDY NOTE FOR JOSHUA 21:10 first. The precedence of the priestly line is emphasized (v. 4). BACK TO JOSHUA 21:10

STUDY NOTE FOR JOSHUA 21:12 Caleb. See note on 14:6. BACK TO JOSHUA 21:12

STUDY NOTE FOR JOSHUA 21:13 city of refuge. See note on 20:2. BACK TO JOSHUA 21:13

STUDY NOTE FOR JOSHUA 21:17 Gibeon. See note on 9:3. The Gibeonites must serve in the house of God (9:23 and note). BACK TO JOSHUA 21:17

STUDY NOTE FOR JOSHUA 21:43–45 This summary reviews the whole book, not just chs. 13–21. The idea that dominates the entire book is the faithfulness of God to His promises (v. 45).

21:43 he swore to give to their fathers. God’s faithfulness to the promises made to Abraham, Isaac, and Jacob (e.g. Gen. 12:1–3, 5–7; 15:18–21). BACK TO JOSHUA 21:43

STUDY NOTE FOR JOSHUA 21:44 Not one ... withstood. This sums up chs. 1–12, fulfilling the promise of 1:5.

enemies. See note on 23:1. BACK TO JOSHUA 21:44

STUDY NOTE FOR JOSHUA 21:45 Not one word ... failed. The writer speaks of the conquest as fulfilling God’s promises to the patriarchs (10:40–42; 11:23; 23:1, 14), while continuing to describe the occupation as incomplete (13:1–7; 15:63; 17:12–13; 18:3; 23:5). See note 13:1.

the house of Israel. Israel is considered as a unity (1:12–15; 13:8–33 notes). BACK TO JOSHUA 21:45

STUDY NOTES FOR JOSHUA 22

STUDY NOTE FOR JOSHUA 22:1–24:33 The book closes with three chapters about Israel’s faithfulness. The human response demanded by God’s remarkable grace is the recurring theme of the final chapters. Each chapter begins with Joshua summoning the people (22:1; 23:1–2; 24:1) and focuses on the faithfulness that God continues to require of them.

22:1 Reubenites ... Manasseh. See note on 13:8–33. BACK TO JOSHUA 22:1

STUDY NOTE FOR JOSHUA 22:4 rest. See 21:44; 1:13 and note. BACK TO JOSHUA 22:4

STUDY NOTE FOR JOSHUA 22:5 to observe ... to love ... to walk. The various expressions used to describe the proper human response to the grace of God are found in Deuteronomy (4:9, 29; 6:5; 10:12–13; 11:13 and notes). They portray a wholehearted, confident love and obedience (23:11 and note; John 14:23). BACK TO JOSHUA 22:5

STUDY NOTE FOR JOSHUA 22:6, 7 blessed. See note on 8:33. BACK TO JOSHUA 22:6, 7

STUDY NOTE FOR JOSHUA 22:8 Go back. Joshua’s words of blessing are in the form of commands (like Gen. 1:28). To obey them is to receive the benefit. BACK TO JOSHUA 22:8

STUDY NOTE FOR JOSHUA 22:9 Shiloh. See note on 18:1.

Gilead. Referring generally to the land east of the Jordan. BACK TO JOSHUA 22:9

STUDY NOTE FOR JOSHUA 22:10 an altar of imposing size. It will serve as a monument (v. 27). BACK TO JOSHUA 22:10

STUDY NOTE FOR JOSHUA 22:12 the whole assembly. See 8:35 and note.

to make war. The reaction of the Israelites can be understood in light of the command to have no rival altars to the one at the central sanctuary (Lev. 17:8–9). The law demands disciplinary action against apostasy (Deut. 13:12–18). BACK TO JOSHUA 22:12

STUDY NOTE FOR JOSHUA 22:13 Phinehas. His action at Peor (v. 17; Num. 25:7–8) adds solemnity to his being chosen for this mission. BACK TO JOSHUA 22:13

STUDY NOTE FOR JOSHUA 22:16 the whole congregation. The unity of Israel is emphasized throughout Joshua. Geographical boundaries and differences of experience are transcended by the one God, under whose promises all Israel is one people (13:8–33 note). The corollary is that apostasy and rebellion against God will destroy this unity.

turning away. Apostasy is turning away from the Lord; repentance is turning away from sin and toward the Lord (1 Kin. 8:33; Jer. 3:7; Hos. 6:1).

an altar ... in rebellion. The altar is understood by the rest of Israel in the light of such teaching as Lev. 17:8–9; Deut. 12. But the accusation is rash. The law requires careful investigation before taking action (Deut. 13:12–14). BACK TO JOSHUA 22:16

STUDY NOTE FOR JOSHUA 22:17 the sin at Peor. An occasion of great apostasy before entering Canaan (Num. 25; Josh. 2:1 note).

not cleansed. For cleansing, see Lev. 11–16. An inner cleansing also is implied here. The Israelites are not yet rid of the tendency they displayed at Peor. BACK TO JOSHUA 22:17

STUDY NOTE FOR JOSHUA 22:18 angry. See note on 7:1. BACK TO JOSHUA 22:18

STUDY NOTE FOR JOSHUA 22:19 if the land ... is unclean. That is, if the land is not made holy by God’s presence. The land east of the Jordan is as much God’s gift as the land on the west, despite the geographical separation (13:8–33 and note).

tabernacle. See note on 18:1.

make us as rebels. Apostasy offends not only God but also His people. BACK TO JOSHUA 22:19

STUDY NOTE FOR JOSHUA 22:23 building an altar. Both groups accept the teaching of passages such as Lev. 17:8, 9 and Deut. 12 (v. 16 note).

offerings. See Lev. 1–3. BACK TO JOSHUA 22:23

STUDY NOTE FOR JOSHUA 22:25 a boundary between us and you. The book of Joshua repeatedly rejects disunity (v. 16 note).

no portion in the LORD . To deny that their land is God’s land (v. 19) is to deny that they share in God’s promise. BACK TO JOSHUA 22:25

STUDY NOTE FOR JOSHUA 22:27 witness. The altar is to function as a testimony (cf. the stones at Gilgal, 4:20–24), not as a place of sacrifice. BACK TO JOSHUA 22:27

STUDY NOTE FOR JOSHUA 22:30 good in their eyes. Cf. Phinehas’s reaction to actual apostasy in Num. 25:7–8. BACK TO JOSHUA 22:30

STUDY NOTE FOR JOSHUA 22:31 the LORD is in our midst. The fears of v. 18 will not be realized because the suspected unfaithfulness has not occurred.

you have delivered. An unusual way of making an important point: by not turning from God they have saved Israel from God’s wrath. BACK TO JOSHUA 22:31

STUDY NOTE FOR JOSHUA 22:34 Witness. The altar witnesses (v. 27) to the one reality that unites all Israel and, by implication, to the offense that can destroy Israel (v. 16). BACK TO JOSHUA 22:34

STUDY NOTES FOR JOSHUA 23

STUDY NOTE FOR JOSHUA 23:1–16 Joshua in his old age addresses all Israel, probably at Shiloh (18:1; 19:51; 21:2). Chs. 23 and 24 take up the exhortations of ch. 1 and apply them to Israel following the substantial fulfillment of God’s promises. The beginning and end of the book (chs. 1 and 23, 24) convey the purpose of the whole, namely, an exhortation to faithful obedience based on the complete faithfulness of God to His promises. Joshua’s speech in ch. 23 expresses this three times over with variations in emphasis (vv. 3–8, 9–13, 14–16).

23:1 rest. See note on 1:13. The Israelites experience “rest ... from all their surrounding enemies” in Joshua’s lifetime. However, the process of occupying the land remains to be completed. The “rest” enjoyed by the first generation of those who settle in Canaan becomes part of Israel’s future hope (Deut. 12:10; 2 Sam. 7:11; 1 Chr. 22:9; cf. Mic. 5:9; Luke 1:71). Unfortunately, due to disobedience, subsequent generations of Israelites do not always know this rest.

enemies. The nations’ hostility to Israel expresses their hostility to God (cf. Gen. 3:15; Ex. 23:22 notes).

old. Joshua dies at the age of 110 (24:29 note). BACK TO JOSHUA 23:1

STUDY NOTE FOR JOSHUA 23:2 all Israel. He calls representatives of every tribe. BACK TO JOSHUA 23:2

STUDY NOTE FOR JOSHUA 23:3–8 The call to obedience is introduced by a reminder of God’s faithfulness (vv. 5, 9, 14).

23:3 God ... fought for you. See note on 10:14. BACK TO JOSHUA 23:3

STUDY NOTE FOR JOSHUA 23:4 inheritance. See note on 1:6.

nations that remain. Affirmation of the complete faithfulness of God to His promises and the incompleteness of the actual conquest stand side by side in this chapter (13:1 note). BACK TO JOSHUA 23:4

STUDY NOTE FOR JOSHUA 23:6 be very strong. The consequences of God’s promises applied to Joshua in 1:6 (note) are now applied to all Israel.

and to do. See note on 1:7.

Book of the Law. See note on 1:8. BACK TO JOSHUA 23:6

STUDY NOTE FOR JOSHUA 23:7 that you may not mix with these nations. The Hebrew makes a close connection between vv. 6 and 7. Faithful obedience to the Book of the Law will keep Israel from associating with the religions of the pagan nations. BACK TO JOSHUA 23:7

STUDY NOTE FOR JOSHUA 23:8 cling to. See note on 22:5.

as you have done. The previous generation who rebelled in the wilderness did not cling to the Lord, the generations to follow will also fail to cling to God (cf. 24:31). BACK TO JOSHUA 23:8

STUDY NOTE FOR JOSHUA 23:9 no man has been able to stand before you. The promise to Joshua in 1:5 has been fulfilled for the Israelites (Deut. 7:24; 11:25). BACK TO JOSHUA 23:9

STUDY NOTE FOR JOSHUA 23:11 love the LORD your God. In the Bible love can be commanded, and it is expressed in glad and willing obedience (22:5 note). BACK TO JOSHUA 23:11

STUDY NOTE FOR JOSHUA 23:12 turn back. See 22:16 and note.

make marriages with them. See notes on Gen. 26:34, 35. BACK TO JOSHUA 23:12

STUDY NOTE FOR JOSHUA 23:13 God will no longer drive out. Anticipates what will occur in the generations after Joshua, as reported in Judges. Exclusive loyalty to God is a necessary condition for the successful occupation of the land. BACK TO JOSHUA 23:13

STUDY NOTE FOR JOSHUA 23:14–16 See note on vv. 3–8. In this final section of Joshua’s speech, the exhortation is again based on a reminder of God’s faithfulness but consists entirely of warnings of the consequences of turning away from the Lord.

23:14 know in your hearts and souls. Knowledge of God’s faithfulness can never be merely intellectual but pervades and shapes every aspect of a person’s life.

not one word has failed. See note on 21:45. BACK TO JOSHUA 23:14

STUDY NOTE FOR JOSHUA 23:15 good things ... evil things. There are two sides to God’s faithfulness because there are two sides to His covenant: promises and warnings. God can be trusted to enforce the warnings as fully as He can be trusted to keep His promises. BACK TO JOSHUA 23:15

STUDY NOTE FOR JOSHUA 23:16 transgress the covenant. See note on 7:11.

anger. See note on 7:1. BACK TO JOSHUA 23:16

STUDY NOTES FOR JOSHUA 24

STUDY NOTE FOR JOSHUA 24:1–28 At the end of his life Joshua leads Israel in a reaffirmation of the covenant, much as Moses did before he died (Deut. 32:46). As with Deuteronomy, there may be an analogy between this covenant renewal and the kind of treaties that were typically used to formalize relations between powerful sovereign nations and weaker client states in the ancient Near East (see Deuteronomy: Introduction). Called “suzerainty treaties,” they commonly included elements such as those found in Josh. 24: a historical prologue reviewing the care given by the powerful party to the client (vv. 2–13); a prohibition of any outside alliance (vv. 14, 23); and provision for a written document (vv. 25, 26). There are also significant differences between such ancient treaties and Josh. 24.

24:1 Joshua gathered all the tribes. See 8:33–35; 23:2 and note.

Shechem. The very place where God had first promised the land to the descendants of Abraham (Gen. 12:6–7) is the place where the descendants assemble, having received the land. See note on 8:30.

before God. Joshua possibly arranges for the tabernacle or the ark of the covenant to be brought from Shiloh (19:51) to Shechem for the occasion. BACK TO JOSHUA 24:1

STUDY NOTE FOR JOSHUA 24:2 Thus says the LORD . Joshua speaks with divine authority just as Moses did (Deut. 5:27) and as future prophets will do (cf. Deut. 18:15–19).

beyond the Euphrates. Presumably a reference to Ur (Gen. 11:28) or Haran (Gen. 11:31).

other gods. The nation’s pagan beginnings highlight the grace of God to which this history testifies and provide the background for the exhortation in v. 14. BACK TO JOSHUA 24:2

STUDY NOTE FOR JOSHUA 24:3–13 The words of God to the people on this occasion are not new. The books of Genesis (vv. 2–4), Exodus (vv. 5–7), Numbers (vv. 8–10), and Joshua (vv. 11–13) are reviewed by way of rehearsing God’s dealings with the people since the time of Abraham, focusing on the gift of the land promised to Abraham and now received by his descendants. The review begins with a digest of Genesis from the promise to Abraham through the descent into Egypt (Gen. 11–50).

24:3 Then I. God is the dominant subject of the verbs in vv. 3–13.

made his offspring many. The promise of many descendants to Abraham is a preeminent concern in Genesis (Gen. 12:2; 15:5; 17:2 and notes) and is related to God’s blessing on humanity in Gen. 1:26–28 (cf. Ex. 1:7 note). BACK TO JOSHUA 24:3

STUDY NOTE FOR JOSHUA 24:5–7 Joshua’s summary of the exodus reviews the actions that directly led up to the occupation of the Promised Land. BACK TO JOSHUA 24:5

STUDY NOTE FOR JOSHUA 24:6 Red Sea. See note on Ex. 13:18. BACK TO JOSHUA 24:6

STUDY NOTE FOR JOSHUA 24:7 your eyes saw. The people of Joshua’s day have participated in the redemptive events of the past. This emphasizes that they must see the goodness of God toward them not only in their personal experience but also in the larger history of their people. See note on 4:23, 24.

in the wilderness a long time. A few words summarize everything from leaving Egypt to arriving at the land. See note on vv. 5–7. BACK TO JOSHUA 24:7

STUDY NOTE FOR JOSHUA 24:8–10 Joshua’s summary of Numbers does not mention the rebellions that took place in the wilderness (Num. 14; 25), probably because the emphasis of his review is on the deeds of God.

24:8 Amorites. See note on 2:10. BACK TO JOSHUA 24:8

STUDY NOTE FOR JOSHUA 24:9 Balaam. See Num. 22–24; note on Josh. 13:22. BACK TO JOSHUA 24:9

STUDY NOTE FOR JOSHUA 24:10 Indeed, he blessed you. Balaam illustrates God’s complete power over those who would bring harm to His people. BACK TO JOSHUA 24:10

STUDY NOTE FOR JOSHUA 24:11 Amorites ... Jebusites. See 3:10 and note. BACK TO JOSHUA 24:11

STUDY NOTE FOR JOSHUA 24:12 hornet. This echoes what is said in Ex. 23:28 and Deut. 7:20. The precise meaning of the Hebrew term used here is unclear; it could possibly refer to a swarm of insects.

not by your sword. The Israelites received the land as a gift, so the conquest must not be considered their own achievement (1:2 note; cf. Eph. 2:8). BACK TO JOSHUA 24:12

STUDY NOTE FOR JOSHUA 24:14 fear the LORD . See 4:24. This response is demanded by the history of God’s faithfulness to His promises in vv. 2–13. The fear of God is associated with knowledge of His grace and is fully compatible with love for Him (Deut. 10:12, 13; Ps. 130:4). Cf. 2:9, where the Canaanites fear God because of His coming judgment; and 7:5, where the Israelites experience His anger.

Put away the gods. This may refer literally to idols, or metaphorically to abandoning the gods they represent, or to both. The goodness of God to Israel (vv. 2–13) demands exclusive allegiance, summed up by the first commandment (Ex. 20:3).

the River. The Euphrates; see note on v. 2.

and in Egypt. Israel’s idolatry in Egypt will be remembered by Ezekiel (20:7–10; 23:3–8, 19–21, 27). BACK TO JOSHUA 24:14

STUDY NOTE FOR JOSHUA 24:15 choose this day whom you will serve. With irony Joshua presents the alternatives that are available if the Israelites reject the Lord. The choice is between the gods Abraham left behind (vv. 2, 3) and the gods of the dispossessed Amorites (vv. 12; 2:10 note).

me and my house. See 6:25; 7:24; Acts 16:15. BACK TO JOSHUA 24:15

STUDY NOTE FOR JOSHUA 24:16–18 In response to the call of v. 14, the people repudiate other gods (v. 16), acknowledge the Lord’s goodness from the exodus to the conquest, and conclude by promising obedience to the Lord. BACK TO JOSHUA 24:16

STUDY NOTE FOR JOSHUA 24:19 You are not able to serve the LORD . This paradoxical statement will be proven true all too soon (v. 31 note; 7:1–26 note; 23:12, 13 note; Judg. 2:7, 10–13; 2 Kin. 17:7–23; Deut. 31:16). Joshua warns the people because he knows their rebellious nature from personal experience (22:17 and note).

holy. Only a people separated from pagan ways (Lev. 18:3; 20:26) can serve the God who is holy, entirely separate from other gods (Lev. 19:2).

jealous. See Ex. 20:5 and note.

will not forgive. The transgressions in view here amount to the apostasy described in the following verse. BACK TO JOSHUA 24:19

STUDY NOTE FOR JOSHUA 24:20 he will turn. By forsaking the Lord for other gods, the people will experience God’s righteous anger. BACK TO JOSHUA 24:20

STUDY NOTE FOR JOSHUA 24:21 we will serve the LORD . The people reject the possibility envisaged or predicted in v. 20. BACK TO JOSHUA 24:21

STUDY NOTE FOR JOSHUA 24:22 witnesses against yourselves. When they are accused of forsaking the Lord, the case against them will be supported by their decision on this occasion. BACK TO JOSHUA 24:22

STUDY NOTE FOR JOSHUA 24:23 put away. See note on v. 14. BACK TO JOSHUA 24:23

STUDY NOTE FOR JOSHUA 24:25 made a covenant. Joshua formalizes the covenant relationship (cf. Deut. 4:23; 29:1; see also notes on 3:3; 9:6).

statutes and rules. These specify the content of Israel’s obedience to the Lord. BACK TO JOSHUA 24:25

STUDY NOTE FOR JOSHUA 24:26 Book of the Law of God. Possibly the Book of the Law in 1:8; 8:31; 23:6, although it could be a book very similar to that produced by Moses (Deut. 31:24).

terebinth. Cf. Gen. 12:6; 35:4; Judg. 9:6. BACK TO JOSHUA 24:26

STUDY NOTE FOR JOSHUA 24:27 witness. Cf. how the stones at Gilgal were to provide a testimony to what God had done (4:20–24 and note). BACK TO JOSHUA 24:27

STUDY NOTE FOR JOSHUA 24:28 every man to his inheritance. An appropriate concluding note to the book that tells of God’s giving the promised inheritance to Israel. Similar words occur, after a considerably different period, at the end of Judges (Judg. 21:24). See note on 1:6. BACK TO JOSHUA 24:28

STUDY NOTE FOR JOSHUA 24:29–33 The deaths of Joshua and Eleazar mark the end of the period that has been the subject of this book. Their burials, along with the burial of the bones of Joseph, in the land that is now Israel’s possession symbolizes God’s faithful fulfillment of His promises to the patriarchs.

24:29 servant of the LORD . See note on 1:1.

110. The same age as Joseph at his death (Gen. 50:22 and note). Such long lives signify God’s blessing (cf. Deut. 34:7). BACK TO JOSHUA 24:29

STUDY NOTE FOR JOSHUA 24:30 his own inheritance. See 19:49–50. Unlike Abraham, who had to purchase land for a burial plot (Gen. 23:4; cf. Gen. 33:19), Joshua is buried in his own land. BACK TO JOSHUA 24:30

STUDY NOTE FOR JOSHUA 24:31 Israel served the LORD all the days of Joshua. The faithfulness of the generation of Joshua and the elders is a testimony to the Lord’s power in everything He has done for Israel. That such faithfulness is so short-lived supports Joshua’s assertion in vv. 19, 20 (notes; Judg. 2:7, 10–13). BACK TO JOSHUA 24:31

STUDY NOTE FOR JOSHUA 24:32 the bones of Joseph. The promise believed by Joseph (Gen. 50:24, 25 and notes) now comes to fulfillment.

Jacob bought. See Gen. 33:19. The new situation of owning the land is again contrasted with the time of the patriarchs, who had only the promise of it. BACK TO JOSHUA 24:32

STUDY NOTE FOR JOSHUA 24:33 Eleazar. See note on 14:1.

Phinehas. See note on 22:13. BACK TO JOSHUA 24:33

FOOTNOTES FOR JOSHUA 1

1 Or may act wisely

FOOTNOTES FOR JOSHUA 2

1 Or had sent

1 Hebrew they 2 That is, set apart (devoted) as an offering to the Lord (for destruction) 3 Or had said

FOOTNOTES FOR JOSHUA 3

1 A cubit was about 18 inches or 45 centimeters 2 Hebrew the ark of the covenant, the Lord of all the earth

FOOTNOTES FOR JOSHUA 4

1 Or to rest 2 Or Joshua had set up

1 Or all the days

FOOTNOTES FOR JOSHUA 5

2 Gibeath-haaraloth means the hill of the foreskins

1 Gilgal sounds like the Hebrew for to roll

FOOTNOTES FOR JOSHUA 6

1 Hebrew under itself; also verse 20

1 That is, set apart (devoted) as an offering to the Lord (for destruction); also verses 18, 21

FOOTNOTES FOR JOSHUA 7

1 That is, set apart (devoted) as an offering to the Lord (for destruction)

1 Or and make confession 2 A shekel was about 2/5 ounce or 11 grams 3 Achor means trouble

FOOTNOTES FOR JOSHUA 8

1 Hebrew appointed time 2 That is, set apart (devoted) as an offering to the Lord (for destruction)

1 Or traveled

FOOTNOTES FOR JOSHUA 10

1 That is, set apart (devoted) as an offering to the Lord (for destruction); also verses 28, 35, 37, 39, 40 2 One Hebrew manuscript, Vulgate (compare Syriac); most Hebrew manuscripts they

1 Or and he

FOOTNOTES FOR JOSHUA 11

1 That is, setting apart (devoting) as an offering to the Lord (for destruction); also verses 12, 20, 21

FOOTNOTES FOR JOSHUA 12

1 Septuagint; Hebrew the boundary of Og

1 Septuagint; Hebrew Gilgal

FOOTNOTES FOR JOSHUA 13

1 Hebrew With it

1 Septuagint, Syriac, Vulgate; Hebrew Lidebir

FOOTNOTES FOR JOSHUA 14

1 Kiriath-arba means the city of Arba 2 Hebrew He

FOOTNOTES FOR JOSHUA 17

1 The meaning of the Hebrew is uncertain

FOOTNOTES FOR JOSHUA 18

1 See 15:9; Hebrew westward 2 Septuagint; Hebrew to the shoulder over against the Arabah 3 Septuagint, Syriac, Vulgate; Hebrew the Jebusite 4 Hebrew Gibeath 5 Septuagint; Hebrew Kiriath

FOOTNOTES FOR JOSHUA 19

1 Compare Septuagint; Hebrew Mehebel

FOOTNOTES FOR JOSHUA 23

1 Or words; also twice in verse 15

FOOTNOTES FOR JOSHUA 24

1 Hebrew the River

1 Hebrew for a hundred qesitah; a unit of money of unknown value

The BOOK of

Judges

TITLE

The name of the book of Judges derives from the title given to twelve Israelite leaders who delivered their people from oppression during the period after the conquest under Joshua up to the establishment of the monarchy under Samuel. The term “judge” in this book principally refers to a leader with multiple roles: in foreign affairs the judge was a military deliverer; in national affairs the judge was an administrator of justice; and in religious affairs the judge was a model covenant keeper.

AUTHOR

The author’s name is not given in the book itself or anywhere else in the Bible; the writer is anonymous. It is likely that the final author collected various historical episodes and then put them together into a historical account. This author clearly affirmed God’s final choice of the tribe of Judah (David and his sons), and not the tribe of Benjamin (Saul and his sons), to rule over Israel (20:18). The author’s loyalty to David and the tribe of Judah indicate that he lived and wrote during the early period of David’s reign at Hebron. The writer of Judges addressed the Israelites of his day from the same theological point of view as that of Deuteronomy, specifically in regard to covenant keeping and the consequences of covenant breaking (Deut. 26–28).

DATE AND OCCASION

The book records events that occurred between the death of Joshua in the mid-fourteenth century or late thirteenth century B.C. (Josh. 24:29) and the appearance of Samuel, the last judge in the middle of the eleventh century (1 Sam. 1). The first of the judges in the book, Othniel, appeared during the generation following Joshua. Samson, the last judge in the book, was a contemporary of Samuel. During this period, Israel was oppressed from within by the Canaanites and from without by the Arameans, Moabites, Midianites, Ammonites, Amalekites, Amorites, and Philistines.

The earliest the book would have been composed is after its last recorded event, namely, the civil war between Benjamin and the rest of the tribes of Israel (Judg. 19–21), which presumably took place in the first half of the eleventh century B.C. Judges may have been written in the early part of David’s kingship because the book says the Jebusites controlled the city of Jerusalem “to this day.” David captured the city and made it his capital c. 1000 B.C., and the Jebusites did not inhabit the city after that time.

Judges amplifies the picture of the conquest already recorded in Joshua. The latter portrays an initial conquest of the Land of Promise, but its capture was unfinished and incomplete (see Josh. 13:1). Judges furnishes the same viewpoint (see Judg. 1:3–8). In other words, the allotted territory of the Land of Promise was generally captured under Joshua, but the Canaanites were not dislodged completely.

The character of the period may be defined by the book’s thematic statement: “In those days there was no king in Israel. Everyone did what was right in his own eyes” (17:6; 18:1; 19:1; 21:25). This thematic statement is, on the one hand, clearly political; that is, there existed no centralized government in the land. The twelve tribes were a loosely tied confederation, and at times anarchy prevailed in the land. On the other hand, this theme sentence is also an ethical critique. During this time, moral relativism reigned. It was a period of confusion, degradation, and apostasy. The threat of religious assimilation was real. Because Israel had not fully conquered the land, Canaanites and Israelites lived side by side. That contact led to religious syncretism in which Baalism was assimilated into Israelite worship. In the final analysis, the period of the judges was generally a dark, grim one for the people of God.

GENRE

The dominant literary format of Judges is historical narrative. The biblical author, however, employed various other genres in the writing of it. For example, he included poetry (5:1–31), riddle (14:14, 18), prayer (13:8), and conquest itineraries (1:1–36). The core of the book is a series of heroic stories that demonstrate the ever-increasing apostasy of the Israelites and God’s repeated deliverance of the people from oppression.

LITERARY FEATURES

Judges can be divided into three distinct sections (see Outline below). Each section has its own internal style and consistency, containing lively narration of God’s people and leaders in action. Occasionally humorous, sometimes tragic, but never dull, the individual stories within each section, while complete in themselves, invite the reader to compare one judge with another.

The introduction (1:1–3:6) contains two balanced sections that show how Israel moved from conquest to apostasy through failure in foreign wars (1:1–2:5) and failure with foreign idols (2:6–3:6). The body (3:7–16:31) contains the stories of the judges arranged in a concentric pattern with Gideon in the center; this structure underscores the downward spiral toward apostasy. Othniel (3:7–11), who is married to the godly Achsah, contrasts with Samson (13:1–16:31), who is always chasing foreign women; the seizing of the fords of the Jordan in the days of Ehud (3:28), which results in the conquest of Canaanites, contrasts with the seizing of the fords of the Jordan in the days of Jephthah (12:5), which results in the conquest of Israelites; the driving of a tent peg by a woman into the head of a Canaanite leader in Deborah’s day (4:21) contrasts with the dropping of a millstone by a woman on the head of an Israelite leader in Abimelech’s day (9:53). The conclusion (17:1–21:25) contains two sections that show the results of apostasy in terms of the cult (i.e., worship) and in terms of morality. These failures mirror the introduction with a focus on failure through domestic idols (17:1–18:31; cf. 2:6–3:6) and failure in domestic wars (19:1–21:25; cf. 1:1–2:5).

Each episode and section in 1:1–2:5 employs verbal repetition, historical comparison, and quotations from the book of Joshua to emphasize the connections between people, places, and events. The reader is invited to search for the pattern and moral framework of the history. Compared to the largely positive picture presented in Joshua, the portrayal of Israel in Judges is largely negative.

Judges 2:11–19 outlines a pattern that recurs throughout Israel’s history during the bulk of the period of the judges (3:7–16:31). This provides the macrostructure for each of the judgeship stories that take place in the book.

The opening part of the cycle is the apostasy of the people of God (vv. 11–13). Repeatedly the Israelites commit idolatry (e.g., 3:7, 12; 4:1; 6:1; 8:33; 10:6; 13:1). The second element of the pattern is God’s response to the defection of His people: He becomes angry and sells them into the hands of their enemies (vv. 14–15). In the majority of the stories, God chastises and disciplines His people in this way (e.g., 3:8, 12–14; 4:2; 6:1–2; 10:7). Because of the oppression, the people cry out to the Lord for deliverance (e.g., 3:9, 15; 4:3; 6:7; 10:10). Then God raises up a judge to deliver the people for a season from their oppressors (v. 16). The bulk of material in the book focuses on this aspect of the cycle (e.g., 3:9–11, 15–29; 4:4–24; 6:8–8:27; 13:2–16:30). The cycle normally ends with the statement “and the land had rest [x] years” (e.g., 3:11, 30; 5:31; 8:28).

Subtle changes are evident in the cycle, and these changes underscore the downward spiral in the stories. The pattern of crying out, the Lord raising up a judge, and the land having rest starts to break down with Deborah, when the text says Deborah “summoned Barak” (4:6) instead of stating that the Lord raised up a judge. After the people cry out in the days of Gideon, the text says, “The Lord sent a prophet” (6:8). Further breakdown is evident in the days of Jephthah when instead of crying out to the Lord, “the elders of Gilead went to bring Jephthah from the land of Tob” (11:5). The breakdown in the pattern culminates in the days of Samson when there is no cry and no rest.

Judges 2:11–19 underscores the repetition of the cycle. Even though the individual judges succeed for a short time, the nation quickly returns to its ways of idolatry (v. 17) and becomes more corrupt in each subsequent cycle of the pattern (vv. 18–19). By the close of the book, the reader is confronted with a tragic story in which the tribe of Benjamin acts similarly to the Sodomites in Gen. 19:1–13 (Judg. 19:14–20:48). The cycle of the period of the judges forms a downward spiral into religious and moral disaster.

The full cycle appears in Judges seven times (3:7–11, 12–30; 4:1–5:31; 6:1–8:28; 8:33–10:5; 10:6–12:7; 13:1–16:31). The number seven in Hebrew culture often symbolized completion and fulfillment (e.g., Gen. 1:1–2:3). By the end of Judges, therefore, the reader witnesses an almost full-blown anarchy in Israel: “everyone did what was right in his own eyes.” In addition, the reader ought to be struck by how highly structured and well-composed this book is.

CHARACTERISTICS AND PRIMARY THEMES

The Lord promised Abraham and his descendants that they would have a land of their own (Gen. 12:7; 13:15; 17:8), and in the book of Joshua Israel began to take possession of it. During the subsequent period of the judges, however, the existence of Israel was deeply threatened by two things: (1) the danger of military invasion, especially at the hands of the Philistines; and (2) the recurrent apostasy of the Israelites. The former was a strong threat because Israel had no standing army for mutual tribal defense. The latter was even more dangerous because it involved a continual breaking of the covenant with the Lord, and it would eventually result in the exile and captivity of the people of God (18:30).

The principal form of Israelite apostasy was idolatry. Time and again, Israel abandoned the Lord and went after the Canaanite deities Baal and Asherah (2:11–13; 3:7; 6:28–32; 8:33) and other foreign gods (10:6). The biblical author employs strong language to describe Israel’s idolatry: “They whored after other gods” (2:17; 8:27, 33). This explicit sexual language equates idolatry with spiritual adultery; that is, Israel was forsaking the Lord as husband by prostituting herself with other deities.

Israel’s apostasy was in direct contrast to God’s faithfulness to the covenant relationship. Despite Israel’s recurrent sin, God delivered the people repeatedly. This continual deliverance was a tremendous testimony to God’s long-suffering, patient, and faithful character. He did not deliver Israel because of her righteousness, repentance, or upright disposition; rather, salvation came strictly from God’s mercy and compassion (2:18).

The events of Judges are foundational to the establishment of a monarchy in Israel. From the setting apart of the Hebrew people in the time of Abraham, God promised that they would one day be ruled by a king (Gen. 17:6, 16; 35:11; 49:10). Deuteronomy confirms this promise when it describes in detail the type of king Israel ought to have when the monarchy is later formed (17:14–20). Judges demonstrates what life was like in Israel in the absence of a godly king: anarchic and chaotic.

THEOLOGY OF THE BOOK OF JUDGES

The judges are often described as ones who “saved” Israel from oppression (2:16; 3:9, 31; 8:22; 13:5). The reality is that the biblical author often underscores the truth that it was the Lord who “saved” His people by means of the judges: “Whenever the Lord raised up judges for them, the Lord was with the judge, and he saved them from the hand of their enemies all the days of the judge” (2:18; cf. 10:11–12). The biblical doctrine highlighted here is later proclaimed by the psalmist: “Salvation belongs to the Lord” (Ps. 3:8; cf., Pss. 37:39; 62:6–7). The Lord is the one and only true Savior of His people.

Judges clearly teaches that sin brings God’s judgment and punishment. The apostasy of Israel resulted directly in the nation’s being given over by God into servitude to another people. Yet the book also presents the truth that repentance leads to deliverance and rest. When the people of God turned back to Him in sorrow and repentance, He saved them from the hand of their oppressors. This pattern is a standard biblical truth that has great spiritual application. The apostle Paul taught that “the wages of sin is death” (Rom. 6:23), and thus humankind is under God’s condemnation. But there is also hope, as the apostle Peter declared to the crowds gathered in Solomon’s portico: “Repent therefore, and turn again, that your sins may be blotted out” (Acts 3:19).

At the heart of the book is the sovereignty of God. It was God who employed pagan nations as an instrument to punish Israel because of her apostasy. It was God who raised up deliverers for Israel when the people cried out to Him for salvation. It was God who empowered judges with the Spirit of the Lord to defeat those non-Israelite nations and to bring rest to the land of Israel. God was in total control of this seemingly chaotic period in the history of Israel.

JUDGES IN THE LARGER STORY OF THE BIBLE

In the book of Judges, the Lord commonly delivers His people through the use of a judge/deliverer/mediator. These recurrent accounts picture the salvation of the Israelites in a temporal, external, and physical manner through a flawed human set apart by God for this task. The stories prefigure the work of the Messiah, who is the only one who can mediate the true, final, and everlasting salvation of the people of God. As Peter taught in the temple precincts, “There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). Christ, then, is the final judge/deliverer who redeems the people of God.

Judges also anticipates the coming of a righteous, faithful king. The establishment of the monarchy in Israel was the initial fulfillment of that need. However, the kings of Israel and Judah never attained the idealized royal position that God had established (Deut. 17:14–20). This set the stage for the coming messianic king, the final, absolute king who justly rules over the people of God forever.

CHRIST IN THE BOOK OF JUDGES

As the nation of Israel became increasingly immoral, this was reflected even in the judges. Each successive judge had more flaws and fell further short of the ideal picture of a leader than the judge before him. In addition, the deliverances they secured were short-lived periods of peace and rest for the land of Israel. These deficiencies encourage the reader to yearn and long for an ultimate deliverer to usher in a final rest for the people of God. In other words, the tenor of the entire period of the judges cries out for the promised Messiah (Gen. 3:15), one who will come and redeem His people forever.

The angel of the Lord makes a number of appearances in the accounts of the judges (2:1–5; 5:23; 6:11–24; 13:1–25). Each of these is a theophany, that is, a visible, physical representation of the Lord. For example, after Manoah and his wife saw the angel of the Lord, Manoah said to his wife, “We shall surely die, for we have seen God” (13:22). The angel of the Lord spoke as if he were God: it is he who said to Israel, “I brought you up from Egypt and brought you into the land that I swore to give to your fathers” (2:1). Some commentators believe that the angel of the Lord is the preincarnate Messiah. This conclusion, while not provable beyond all shadow of a doubt, is theologically sound, since “no one has ever seen God; the only God, who is at the Father’s side, he has made him known” (John 1:18).

HISTORY OF INTERPRETATION

For well over a century, the commonly held view is that Judges evolved over time. In other words, it went through various stages of writing and editing. One widely held position among liberal scholars is that early in Israel’s monarchic history, there existed a number of narratives that purportedly came from the period of the judges. Some of these stories were then collected in the eighth century B.C. and incorporated into a larger collection of historical books in the next century. Finally, the entire collection was edited and updated after the fall of Jerusalem in 586 B.C. This position asserts that several editors worked on the book. Recently, however, studies have begun to recognize that, in fact, the book of Judges is a single literary unit. Given its structure and careful composition, there is every reason to believe that it records true history and is substantially the work of a single author.

OUTLINE OF JUDGES

I. THE ROOTS OF APOSTASY (1:1–3:6)

A. From Conquest to Coexistence

1. The promise to Judah (1:1, 2)

2. Judah’s successes (1:3–20)

3. Benjamin’s failure to take Jerusalem (1:21)

4. Joseph’s success at Bethel (1:22–26)

4. Failures in conquest by the rest of the tribes (1:27–36)

5. God’s judgment for disobedience (2:1–5)

B. From Coexistence to Apostasy (2:6–3:6)

1. Joshua and the generation after him (2:6–10)

2. The pattern of Israel’s covenant obedience (2:11–19)

3. God’s judgment for covenant disobedience (2:20–3:6)

a. The Purpose in God’s judgment (2:20–23)

b. The Instruments of God’s judgment (3:1–4)

c. The Reason for God’s judgment (3:5–6)

II. THE DOWNWARD SPIRAL OF APOSTASY (3:7–16:31)

A. Othniel (3:7–11)

B. Ehud (3:12–31)

C. Deborah (4:1–5:31)

D. Gideon (6:1–8:32)

E. Abimelech (8:33–10:5)

F. Jephthah (10:6–12:15)

G. Samson (13:1–16:31)

III. THE RESULTS OF APOSTASY (17:1–21:15)

A. Cultic Chaos (17:1–18:31)

B. Moral Chaos (19:1–21:25)

THE CONTINUING CONQUEST OF CANAAN

1  After the death of Joshua, the people of Israel inquired of the LORD, “Who shall go up first for us against the Canaanites, to fight against them?” [2] The LORD said, “Judah shall go up; behold, I have given the land into his hand.” 3 And Judah said to Simeon his brother, “Come up with me into the territory allotted to me, that we may fight against the Canaanites. And I likewise will go with you into the territory allotted to you.” So Simeon went with him. 4 Then Judah went up and the LORD gave the Canaanites and the Perizzites into their hand, and they defeated 10,000 of them at Bezek. 5 They found Adoni-bezek at Bezek and fought against him and defeated the Canaanites and the Perizzites. [6] Adoni-bezek fled, but they pursued him and caught him and cut off his thumbs and his big toes. 7 And Adoni-bezek said, “Seventy kings with their thumbs and their big toes cut off used to pick up scraps under my table. As I have done, so God has repaid me.” And they brought him to Jerusalem, and he died there.

[8] And the men of Judah fought against Jerusalem and captured it and struck it with the edge of the sword and set the city on fire. 9 And afterward the men of Judah went down to fight against the Canaanites who lived in the hill country, in the Negeb, and in the lowland. [10] And Judah went against the Canaanites who lived in Hebron (now the name of Hebron was formerly Kiriath-arba), and they defeated Sheshai and Ahiman and Talmai.

11 From there they went against the inhabitants of Debir. The name of Debir was formerly Kiriath-sepher. [12] And Caleb said, “He who attacks Kiriath-sepher and captures it, I will give him Achsah my daughter for a wife.” [13] And Othniel the son of Kenaz, Caleb’s younger brother, captured it. And he gave him Achsah his daughter for a wife. 14 When she came to him, she urged him to ask her father for a field. And she dismounted from her donkey, and Caleb said to her, “What do you want?” 15 She said to him, “Give me a blessing. Since you have set me in the land of the Negeb, give me also springs of water.” And Caleb gave her the upper springs and the lower springs.

16 And the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the city of palms into the wilderness of Judah, which lies in the Negeb near Arad, and they went and settled with the people. 17 And Judah went with Simeon his brother, and they defeated the Canaanites who inhabited Zephath and devoted it to destruction. So the name of the city was called Hormah. [1] 18 Judah also captured Gaza with its territory, and Ashkelon with its territory, and Ekron with its territory. [19] And the LORD was with Judah, and he took possession of the hill country, but he could not drive out the inhabitants of the plain because they had chariots of iron. [20] And Hebron was given to Caleb, as Moses had said. And he drove out from it the three sons of Anak. [21] But the people of Benjamin did not drive out the Jebusites who lived in Jerusalem, so the Jebusites have lived with the people of Benjamin in Jerusalem to this day.

[22] The house of Joseph also went up against Bethel, and the LORD was with them. 23 And the house of Joseph scouted out Bethel. (Now the name of the city was formerly Luz.) 24 And the spies saw a man coming out of the city, and they said to him, “Please show us the way into the city, and we will deal kindly with you.” 25 And he showed them the way into the city. And they struck the city with the edge of the sword, but they let the man and all his family go. 26 And the man went to the land of the Hittites and built a city and called its name Luz. That is its name to this day.

FAILURE TO COMPLETE THE CONQUEST

[27] Manasseh did not drive out the inhabitants of Beth-shean and its villages, or Taanach and its villages, or the inhabitants of Dor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages, for the Canaanites persisted in dwelling in that land. 28 When Israel grew strong, they put the Canaanites to forced labor, but did not drive them out completely.

29 And Ephraim did not drive out the Canaanites who lived in Gezer, so the Canaanites lived in Gezer among them.

30 Zebulun did not drive out the inhabitants of Kitron, or the inhabitants of Nahalol, so the Canaanites lived among them, but became subject to forced labor.

31 Asher did not drive out the inhabitants of Acco, or the inhabitants of Sidon or of Ahlab or of Achzib or of Helbah or of Aphik or of Rehob, 32 so the Asherites lived among the Canaanites, the inhabitants of the land, for they did not drive them out.

33 Naphtali did not drive out the inhabitants of Beth-shemesh, or the inhabitants of Beth-anath, so they lived among the Canaanites, the inhabitants of the land. Nevertheless, the inhabitants of Beth-shemesh and of Beth-anath became subject to forced labor for them.

[34] The Amorites pressed the people of Dan back into the hill country, for they did not allow them to come down to the plain. 35 The Amorites persisted in dwelling in Mount Heres, in Aijalon, and in Shaalbim, but the hand of the house of Joseph rested heavily on them, and they became subject to forced labor. 36 And the border of the Amorites ran from the ascent of Akrabbim, from Sela and upward.

ISRAEL’S DISOBEDIENCE

2  Now the angel of the LORD went up from Gilgal to Bochim. And he said, “I brought you up from Egypt and brought you into the land that I swore to give to your fathers. I said, ‘I will never break my covenant with you, [2] and you shall make no covenant with the inhabitants of this land; you shall break down their altars.’ But you have not obeyed my voice. What is this you have done? [3] So now I say, I will not drive them out before you, but they shall become thorns in your sides, and their gods shall be a snare to you.” 4 As soon as the angel of the LORD spoke these words to all the people of Israel, the people lifted up their voices and wept. 5 And they called the name of that place Bochim. [1] And they sacrificed there to the LORD.

THE DEATH OF JOSHUA

[6] When Joshua dismissed the people, the people of Israel went each to his inheritance to take possession of the land. [7] And the people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great work that the LORD had done for Israel. 8 And Joshua the son of Nun, the servant of the LORD, died at the age of 110 years. 9 And they buried him within the boundaries of his inheritance in Timnath-heres, in the hill country of Ephraim, north of the mountain of Gaash. [10] And all that generation also were gathered to their fathers. And there arose another generation after them who did not know the LORD or the work that he had done for Israel.

ISRAEL’S UNFAITHFULNESS

[11] And the people of Israel did what was evil in the sight of the LORD and served the Baals. 12 And they abandoned the LORD, the God of their fathers, who had brought them out of the land of Egypt. They went after other gods, from among the gods of the peoples who were around them, and bowed down to them. And they provoked the LORD to anger. [13] They abandoned the LORD and served the Baals and the Ashtaroth. [14] So the anger of the LORD was kindled against Israel, and he gave them over to plunderers, who plundered them. And he sold them into the hand of their surrounding enemies, so that they could no longer withstand their enemies. [15] Whenever they marched out, the hand of the LORD was against them for harm, as the LORD had warned, and as the LORD had sworn to them. And they were in terrible distress.

THE LORD RAISES UP JUDGES

[16] Then the LORD raised up judges, who saved them out of the hand of those who plundered them. [17] Yet they did not listen to their judges, for they whored after other gods and bowed down to them. They soon turned aside from the way in which their fathers had walked, who had obeyed the commandments of the LORD, and they did not do so. [18] Whenever the LORD raised up judges for them, the LORD was with the judge, and he saved them from the hand of their enemies all the days of the judge. For the LORD was moved to pity by their groaning because of those who afflicted and oppressed them. [19] But whenever the judge died, they turned back and were more corrupt than their fathers, going after other gods, serving them and bowing down to them. They did not drop any of their practices or their stubborn ways. 20 So the anger of the LORD was kindled against Israel, and he said, “Because this people have transgressed my covenant that I commanded their fathers and have not obeyed my voice, 21 I will no longer drive out before them any of the nations that Joshua left when he died, 22 in order to test Israel by them, whether they will take care to walk in the way of the LORD as their fathers did, or not.” [23] So the LORD left those nations, not driving them out quickly, and he did not give them into the hand of Joshua.

3  Now these are the nations that the LORD left, to test Israel by them, that is, all in Israel who had not experienced all the wars in Canaan. 2 It was only in order that the generations of the people of Israel might know war, to teach war to those who had not known it before. [3] These are the nations: the five lords of the Philistines and all the Canaanites and the Sidonians and the Hivites who lived on Mount Lebanon, from Mount Baal-hermon as far as Lebo-hamath. 4 They were for the testing of Israel, to know whether Israel would obey the commandments of the LORD, which he commanded their fathers by the hand of Moses. [5] So the people of Israel lived among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. [6] And their daughters they took to themselves for wives, and their own daughters they gave to their sons, and they served their gods.

OTHNIEL

[7] And the people of Israel did what was evil in the sight of the LORD. They forgot the LORD their God and served the Baals and the Asheroth. 8 Therefore the anger of the LORD was kindled against Israel, and he sold them into the hand of Cushan-rishathaim king of Mesopotamia. And the people of Israel served Cushan-rishathaim eight years. [9] But when the people of Israel cried out to the LORD, the LORD raised up a deliverer for the people of Israel, who saved them, Othniel the son of Kenaz, Caleb’s younger brother. [10] The Spirit of the LORD was upon him, and he judged Israel. He went out to war, and the LORD gave Cushan-rishathaim king of Mesopotamia into his hand. And his hand prevailed over Cushan-rishathaim. [11] So the land had rest forty years. Then Othniel the son of Kenaz died.

EHUD

[12] And the people of Israel again did what was evil in the sight of the LORD, and the LORD strengthened Eglon the king of Moab against Israel, because they had done what was evil in the sight of the LORD. [13] He gathered to himself the Ammonites and the Amalekites, and went and defeated Israel. And they took possession of the city of palms. 14 And the people of Israel served Eglon the king of Moab eighteen years.

[15] Then the people of Israel cried out to the LORD, and the LORD raised up for them a deliverer, Ehud, the son of Gera, the Benjaminite, a left-handed man. The people of Israel sent tribute by him to Eglon the king of Moab. [16] And Ehud made for himself a sword with two edges, a cubit [1] in length, and he bound it on his right thigh under his clothes. 17 And he presented the tribute to Eglon king of Moab. Now Eglon was a very fat man. 18 And when Ehud had finished presenting the tribute, he sent away the people who carried the tribute. [19] But he himself turned back at the idols near Gilgal and said, “I have a secret message for you, O king.” And he commanded, “Silence.” And all his attendants went out from his presence. [20] And Ehud came to him as he was sitting alone in his cool roof chamber. And Ehud said, “I have a message from God for you.” And he arose from his seat. 21 And Ehud reached with his left hand, took the sword from his right thigh, and thrust it into his belly. 22 And the hilt also went in after the blade, and the fat closed over the blade, for he did not pull the sword out of his belly; and the dung came out. 23 Then Ehud went out into the porch [2] and closed the doors of the roof chamber behind him and locked them.

24 When he had gone, the servants came, and when they saw that the doors of the roof chamber were locked, they thought, “Surely he is relieving himself in the closet of the cool chamber.” 25 And they waited till they were embarrassed. But when he still did not open the doors of the roof chamber, they took the key and opened them, and there lay their lord dead on the floor.

26 Ehud escaped while they delayed, and he passed beyond the idols and escaped to Seirah. 27 When he arrived, he sounded the trumpet in the hill country of Ephraim. Then the people of Israel went down with him from the hill country, and he was their leader. [28] And he said to them, “Follow after me, for the LORD has given your enemies the Moabites into your hand.” So they went down after him and seized the fords of the Jordan against the Moabites and did not allow anyone to pass over. 29 And they killed at that time about 10,000 of the Moabites, all strong, able-bodied men; not a man escaped. [30] So Moab was subdued that day under the hand of Israel. And the land had rest for eighty years.

SHAMGAR

[31] After him was Shamgar the son of Anath, who killed 600 of the Philistines with an oxgoad, and he also saved Israel.

DEBORAH AND BARAK

4  And the people of Israel again did what was evil in the sight of the LORD after Ehud died. [2] And the LORD sold them into the hand of Jabin king of Canaan, who reigned in Hazor. The commander of his army was Sisera, who lived in Harosheth-hagoyim. [3] Then the people of Israel cried out to the LORD for help, for he had 900 chariots of iron and he oppressed the people of Israel cruelly for twenty years.

[4] Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. [5] She used to sit under the palm of Deborah between Ramah and Bethel in the hill country of Ephraim, and the people of Israel came up to her for judgment. [6] She sent and summoned Barak the son of Abinoam from Kedesh-naphtali and said to him, “Has not the LORD, the God of Israel, commanded you, ‘Go, gather your men at Mount Tabor, taking 10,000 from the people of Naphtali and the people of Zebulun. [7] And I will draw out Sisera, the general of Jabin’s army, to meet you by the river Kishon with his chariots and his troops, and I will give him into your hand’?” [8] Barak said to her, “If you will go with me, I will go, but if you will not go with me, I will not go.” [9] And she said, “I will surely go with you. Nevertheless, the road on which you are going will not lead to your glory, for the LORD will sell Sisera into the hand of a woman.” Then Deborah arose and went with Barak to Kedesh. [10] And Barak called out Zebulun and Naphtali to Kedesh. And 10,000 men went up at his heels, and Deborah went up with him.

11 Now Heber the Kenite had separated from the Kenites, the descendants of Hobab the father-in-law of Moses, and had pitched his tent as far away as the oak in Zaanannim, which is near Kedesh.

12 When Sisera was told that Barak the son of Abinoam had gone up to Mount Tabor, [13] Sisera called out all his chariots, 900 chariots of iron, and all the men who were with him, from Harosheth-hagoyim to the river Kishon. [14] And Deborah said to Barak, “Up! For this is the day in which the LORD has given Sisera into your hand. Does not the LORD go out before you?” So Barak went down from Mount Tabor with 10,000 men following him. [15] And the LORD routed Sisera and all his chariots and all his army before Barak by the edge of the sword. And Sisera got down from his chariot and fled away on foot. 16 And Barak pursued the chariots and the army to Harosheth-hagoyim, and all the army of Sisera fell by the edge of the sword; not a man was left.

17 But Sisera fled away on foot to the tent of Jael, the wife of Heber the Kenite, for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. [18] And Jael came out to meet Sisera and said to him, “Turn aside, my lord; turn aside to me; do not be afraid.” So he turned aside to her into the tent, and she covered him with a rug. 19 And he said to her, “Please give me a little water to drink, for I am thirsty.” So she opened a skin of milk and gave him a drink and covered him. 20 And he said to her, “Stand at the opening of the tent, and if any man comes and asks you, ‘Is anyone here?’ say, ‘No.’” [21] But Jael the wife of Heber took a tent peg, and took a hammer in her hand. Then she went softly to him and drove the peg into his temple until it went down into the ground while he was lying fast asleep from weariness. So he died. 22 And behold, as Barak was pursuing Sisera, Jael went out to meet him and said to him, “Come, and I will show you the man whom you are seeking.” So he went in to her tent, and there lay Sisera dead, with the tent peg in his temple.

23 So on that day God subdued Jabin the king of Canaan before the people of Israel. 24 And the hand of the people of Israel pressed harder and harder against Jabin the king of Canaan, until they destroyed Jabin king of Canaan.

THE SONG OF DEBORAH AND BARAK

5  Then sang Deborah and Barak the son of Abinoam on that day:

[2] “That the leaders took the lead in Israel,

that the people offered themselves willingly,

bless the LORD!

3 “Hear, O kings; give ear, O princes;

to the LORD I will sing;

I will make melody to the LORD, the God of Israel.

[4] “LORD, when you went out from Seir,

when you marched from the region of Edom,

the earth trembled

and the heavens dropped,

yes, the clouds dropped water.

[5] The mountains quaked before the LORD,

even Sinai before the LORD, the God of Israel.

[6] “In the days of Shamgar, son of Anath,

in the days of Jael, the highways were abandoned,

and travelers kept to the byways.

[7] The villagers ceased in Israel;

they ceased to be until I arose;

I, Deborah, arose as a mother in Israel.

[8] When new gods were chosen,

then war was in the gates.

Was shield or spear to be seen

among forty thousand in Israel?

[9] My heart goes out to the commanders of Israel

who offered themselves willingly among the people.

Bless the LORD.

[10] “Tell of it, you who ride on white donkeys,

you who sit on rich carpets [1]

and you who walk by the way.

[11] To the sound of musicians [2] at the watering places,

there they repeat the righteous triumphs of the LORD,

the righteous triumphs of his villagers in Israel.

“Then down to the gates marched the people of the LORD.

[12] “Awake, awake, Deborah!

Awake, awake, break out in a song!

Arise, Barak, lead away your captives,

O son of Abinoam.

13 Then down marched the remnant of the noble;

the people of the LORD marched down for me against the mighty.

[14] From Ephraim their root they marched down into the valley, [3]

following you, Benjamin, with your kinsmen;

from Machir marched down the commanders,

and from Zebulun those who bear the lieutenant’s [4] staff;

[15] the princes of Issachar came with Deborah,

and Issachar faithful to Barak;

into the valley they rushed at his heels.

Among the clans of Reuben

there were great searchings of heart.

16 Why did you sit still among the sheepfolds,

to hear the whistling for the flocks?

Among the clans of Reuben

there were great searchings of heart.

[17] Gilead stayed beyond the Jordan;

and Dan, why did he stay with the ships?

Asher sat still at the coast of the sea,

staying by his landings.

18 Zebulun is a people who risked their lives to the death;

Naphtali, too, on the heights of the field.

19 “The kings came, they fought;

then fought the kings of Canaan,

at Taanach, by the waters of Megiddo;

they got no spoils of silver.

[20] From heaven the stars fought,

from their courses they fought against Sisera.

21 The torrent Kishon swept them away,

the ancient torrent, the torrent Kishon.

March on, my soul, with might!

22 “Then loud beat the horses’ hoofs

with the galloping, galloping of his steeds.

[23] “Curse Meroz, says the angel of the LORD,

curse its inhabitants thoroughly,

because they did not come to the help of the LORD,

to the help of the LORD against the mighty.

[24] “Most blessed of women be Jael,

the wife of Heber the Kenite,

of tent-dwelling women most blessed.

25 He asked for water and she gave him milk;

she brought him curds in a noble’s bowl.

26 She sent her hand to the tent peg

and her right hand to the workmen’s mallet;

she struck Sisera;

she crushed his head;

she shattered and pierced his temple.

27 Between her feet

he sank, he fell, he lay still;

between her feet

he sank, he fell;

where he sank,

there he fell—dead.

[28] “Out of the window she peered,

the mother of Sisera wailed through the lattice:

‘Why is his chariot so long in coming?

Why tarry the hoofbeats of his chariots?’

29 Her wisest princesses answer,

indeed, she answers herself,

30 ‘Have they not found and divided the spoil?—

A womb or two for every man;

spoil of dyed materials for Sisera,

spoil of dyed materials embroidered,

two pieces of dyed work embroidered for the neck as spoil?’

[31] “So may all your enemies perish, O LORD!

But your friends be like the sun as he rises in his might.”

And the land had rest for forty years.

MIDIAN OPPRESSES ISRAEL

6  The people of Israel did what was evil in the sight of the LORD, and the LORD gave them into the hand of Midian seven years. [2] And the hand of Midian overpowered Israel, and because of Midian the people of Israel made for themselves the dens that are in the mountains and the caves and the strongholds. 3 For whenever the Israelites planted crops, the Midianites and the Amalekites and the people of the East would come up against them. 4 They would encamp against them and devour the produce of the land, as far as Gaza, and leave no sustenance in Israel and no sheep or ox or donkey. 5 For they would come up with their livestock and their tents; they would come like locusts in number—both they and their camels could not be counted—so that they laid waste the land as they came in. [6] And Israel was brought very low because of Midian. And the people of Israel cried out for help to the LORD.

7 When the people of Israel cried out to the LORD on account of the Midianites, [8] the LORD sent a prophet to the people of Israel. And he said to them, “Thus says the LORD, the God of Israel: I led you up from Egypt and brought you out of the house of slavery. [9] And I delivered you from the hand of the Egyptians and from the hand of all who oppressed you, and drove them out before you and gave you their land. 10 And I said to you, ‘I am the LORD your God; you shall not fear the gods of the Amorites in whose land you dwell.’ But you have not obeyed my voice.”

THE CALL OF GIDEON

[11] Now the angel of the LORD came and sat under the terebinth at Ophrah, which belonged to Joash the Abiezrite, while his son Gideon was beating out wheat in the winepress to hide it from the Midianites. 12 And the angel of the LORD appeared to him and said to him, “The LORD is with you, O mighty man of valor.” [13] And Gideon said to him, “Please, sir, [1] if the LORD is with us, why then has all this happened to us? And where are all his wonderful deeds that our fathers recounted to us, saying, ‘Did not the LORD bring us up from Egypt?’ But now the LORD has forsaken us and given us into the hand of Midian.” [14] And the LORD [2] turned to him and said, “Go in this might of yours and save Israel from the hand of Midian; do not I send you?” [15] And he said to him, “Please, Lord, how can I save Israel? Behold, my clan is the weakest in Manasseh, and I am the least in my father’s house.” 16 And the LORD said to him, “But I will be with you, and you shall strike the Midianites as one man.” 17 And he said to him, “If now I have found favor in your eyes, then show me a sign that it is you who speak with me. 18 Please do not depart from here until I come to you and bring out my present and set it before you.” And he said, “I will stay till you return.”

19 So Gideon went into his house and prepared a young goat and unleavened cakes from an ephah [3] of flour. The meat he put in a basket, and the broth he put in a pot, and brought them to him under the terebinth and presented them. 20 And the angel of God said to him, “Take the meat and the unleavened cakes, and put them on this rock, and pour the broth over them.” And he did so. 21 Then the angel of the LORD reached out the tip of the staff that was in his hand and touched the meat and the unleavened cakes. And fire sprang up from the rock and consumed the meat and the unleavened cakes. And the angel of the LORD vanished from his sight. [22] Then Gideon perceived that he was the angel of the LORD. And Gideon said, “Alas, O Lord GOD! For now I have seen the angel of the LORD face to face.” 23 But the LORD said to him, “Peace be to you. Do not fear; you shall not die.” 24 Then Gideon built an altar there to the LORD and called it, The LORD Is Peace. To this day it still stands at Ophrah, which belongs to the Abiezrites.

[25] That night the LORD said to him, “Take your father’s bull, and the second bull seven years old, and pull down the altar of Baal that your father has, and cut down the Asherah that is beside it [26] and build an altar to the LORD your God on the top of the stronghold here, with stones laid in due order. Then take the second bull and offer it as a burnt offering with the wood of the Asherah that you shall cut down.” 27 So Gideon took ten men of his servants and did as the LORD had told him. But because he was too afraid of his family and the men of the town to do it by day, he did it by night.

GIDEON DESTROYS THE ALTAR OF BAAL

28 When the men of the town rose early in the morning, behold, the altar of Baal was broken down, and the Asherah beside it was cut down, and the second bull was offered on the altar that had been built. 29 And they said to one another, “Who has done this thing?” And after they had searched and inquired, they said, “Gideon the son of Joash has done this thing.” 30 Then the men of the town said to Joash, “Bring out your son, that he may die, for he has broken down the altar of Baal and cut down the Asherah beside it.” [31] But Joash said to all who stood against him, “Will you contend for Baal? Or will you save him? Whoever contends for him shall be put to death by morning. If he is a god, let him contend for himself, because his altar has been broken down.” 32 Therefore on that day Gideon [1] was called Jerubbaal, that is to say, “Let Baal contend against him,” because he broke down his altar.

[33] Now all the Midianites and the Amalekites and the people of the East came together, and they crossed the Jordan and encamped in the Valley of Jezreel. [34] But the Spirit of the LORD clothed Gideon, and he sounded the trumpet, and the Abiezrites were called out to follow him. 35 And he sent messengers throughout all Manasseh, and they too were called out to follow him. And he sent messengers to Asher, Zebulun, and Naphtali, and they went up to meet them.

THE SIGN OF THE FLEECE

[36] Then Gideon said to God, “If you will save Israel by my hand, as you have said, 37 behold, I am laying a fleece of wool on the threshing floor. If there is dew on the fleece alone, and it is dry on all the ground, then I shall know that you will save Israel by my hand, as you have said.” 38 And it was so. When he rose early next morning and squeezed the fleece, he wrung enough dew from the fleece to fill a bowl with water. 39 Then Gideon said to God, “Let not your anger burn against me; let me speak just once more. Please let me test just once more with the fleece. Please let it be dry on the fleece only, and on all the ground let there be dew.” 40 And God did so that night; and it was dry on the fleece only, and on all the ground there was dew.

GIDEON’S THREE HUNDRED MEN

7  Then Jerubbaal (that is, Gideon) and all the people who were with him rose early and encamped beside the spring of Harod. And the camp of Midian was north of them, by the hill of Moreh, in the valley.

2 The LORD said to Gideon, “The people with you are too many for me to give the Midianites into their hand, lest Israel boast over me, saying, ‘My own hand has saved me.’ [3] Now therefore proclaim in the ears of the people, saying, ‘Whoever is fearful and trembling, let him return home and hurry away from Mount Gilead.’” Then 22,000 of the people returned, and 10,000 remained.

4 And the LORD said to Gideon, “The people are still too many. Take them down to the water, and I will test them for you there, and anyone of whom I say to you, ‘This one shall go with you,’ shall go with you, and anyone of whom I say to you, ‘This one shall not go with you,’ shall not go.” [5] So he brought the people down to the water. And the LORD said to Gideon, “Every one who laps the water with his tongue, as a dog laps, you shall set by himself. Likewise, every one who kneels down to drink.” 6 And the number of those who lapped, putting their hands to their mouths, was 300 men, but all the rest of the people knelt down to drink water. 7 And the LORD said to Gideon, “With the 300 men who lapped I will save you and give the Midianites into your hand, and let all the others go every man to his home.” 8 So the people took provisions in their hands, and their trumpets. And he sent all the rest of Israel every man to his tent, but retained the 300 men. And the camp of Midian was below him in the valley.

9 That same night the LORD said to him, “Arise, go down against the camp, for I have given it into your hand. [10] But if you are afraid to go down, go down to the camp with Purah your servant. 11 And you shall hear what they say, and afterward your hands shall be strengthened to go down against the camp.” Then he went down with Purah his servant to the outposts of the armed men who were in the camp. 12 And the Midianites and the Amalekites and all the people of the East lay along the valley like locusts in abundance, and their camels were without number, as the sand that is on the seashore in abundance. 13 When Gideon came, behold, a man was telling a dream to his comrade. And he said, “Behold, I dreamed a dream, and behold, a cake of barley bread tumbled into the camp of Midian and came to the tent and struck it so that it fell and turned it upside down, so that the tent lay flat.” 14 And his comrade answered, “This is no other than the sword of Gideon the son of Joash, a man of Israel; God has given into his hand Midian and all the camp.”

15 As soon as Gideon heard the telling of the dream and its interpretation, he worshiped. And he returned to the camp of Israel and said, “Arise, for the LORD has given the host of Midian into your hand.” 16 And he divided the 300 men into three companies and put trumpets into the hands of all of them and empty jars, with torches inside the jars. 17 And he said to them, “Look at me, and do likewise. When I come to the outskirts of the camp, do as I do. 18 When I blow the trumpet, I and all who are with me, then blow the trumpets also on every side of all the camp and shout, ‘For the LORD and for Gideon.’”

GIDEON DEFEATS MIDIAN

[19] So Gideon and the hundred men who were with him came to the outskirts of the camp at the beginning of the middle watch, when they had just set the watch. And they blew the trumpets and smashed the jars that were in their hands. [20] Then the three companies blew the trumpets and broke the jars. They held in their left hands the torches, and in their right hands the trumpets to blow. And they cried out, “A sword for the LORD and for Gideon!” 21 Every man stood in his place around the camp, and all the army ran. They cried out and fled. 22 When they blew the 300 trumpets, the LORD set every man’s sword against his comrade and against all the army. And the army fled as far as Beth-shittah toward Zererah, [1] as far as the border of Abel-meholah, by Tabbath. [23] And the men of Israel were called out from Naphtali and from Asher and from all Manasseh, and they pursued after Midian.

24 Gideon sent messengers throughout all the hill country of Ephraim, saying, “Come down against the Midianites and capture the waters against them, as far as Beth-barah, and also the Jordan.” So all the men of Ephraim were called out, and they captured the waters as far as Beth-barah, and also the Jordan. [25] And they captured the two princes of Midian, Oreb and Zeeb. They killed Oreb at the rock of Oreb, and Zeeb they killed at the winepress of Zeeb. Then they pursued Midian, and they brought the heads of Oreb and Zeeb to Gideon across the Jordan.

GIDEON DEFEATS ZEBAH AND ZALMUNNA

8  Then the men of Ephraim said to him, “What is this that you have done to us, not to call us when you went to fight against Midian?” And they accused him fiercely. 2 And he said to them, “What have I done now in comparison with you? Is not the gleaning of the grapes of Ephraim better than the grape harvest of Abiezer? 3 God has given into your hands the princes of Midian, Oreb and Zeeb. What have I been able to do in comparison with you?” Then their anger [1] against him subsided when he said this.

[4] And Gideon came to the Jordan and crossed over, he and the 300 men who were with him, exhausted yet pursuing. 5 So he said to the men of Succoth, “Please give loaves of bread to the people who follow me, for they are exhausted, and I am pursuing after Zebah and Zalmunna, the kings of Midian.” 6 And the officials of Succoth said, “Are the hands of Zebah and Zalmunna already in your hand, that we should give bread to your army?” 7 So Gideon said, “Well then, when the LORD has given Zebah and Zalmunna into my hand, I will flail your flesh with the thorns of the wilderness and with briers.” 8 And from there he went up to Penuel, and spoke to them in the same way, and the men of Penuel answered him as the men of Succoth had answered. 9 And he said to the men of Penuel, “When I come again in peace, I will break down this tower.”

10 Now Zebah and Zalmunna were in Karkor with their army, about 15,000 men, all who were left of all the army of the people of the East, for there had fallen 120,000 men who drew the sword. 11 And Gideon went up by the way of the tent dwellers east of Nobah and Jogbehah and attacked the army, for the army felt secure. 12 And Zebah and Zalmunna fled, and he pursued them and captured the two kings of Midian, Zebah and Zalmunna, and he threw all the army into a panic.

13 Then Gideon the son of Joash returned from the battle by the ascent of Heres. 14 And he captured a young man of Succoth and questioned him. And he wrote down for him the officials and elders of Succoth, seventy-seven men. 15 And he came to the men of Succoth and said, “Behold Zebah and Zalmunna, about whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna already in your hand, that we should give bread to your men who are exhausted?’” 16 And he took the elders of the city, and he took thorns of the wilderness and briers and with them taught the men of Succoth a lesson. 17 And he broke down the tower of Penuel and killed the men of the city.

[18] Then he said to Zebah and Zalmunna, “Where are the men whom you killed at Tabor?” They answered, “As you are, so were they. Every one of them resembled the son of a king.” 19 And he said, “They were my brothers, the sons of my mother. As the LORD lives, if you had saved them alive, I would not kill you.” 20 So he said to Jether his firstborn, “Rise and kill them!” But the young man did not draw his sword, for he was afraid, because he was still a young man. 21 Then Zebah and Zalmunna said, “Rise yourself and fall upon us, for as the man is, so is his strength.” And Gideon arose and killed Zebah and Zalmunna, and he took the crescent ornaments that were on the necks of their camels.

GIDEON’S EPHOD

[22] Then the men of Israel said to Gideon, “Rule over us, you and your son and your grandson also, for you have saved us from the hand of Midian.” 23 Gideon said to them, “I will not rule over you, and my son will not rule over you; the LORD will rule over you.” [24] And Gideon said to them, “Let me make a request of you: every one of you give me the earrings from his spoil.” (For they had golden earrings, because they were Ishmaelites.) 25 And they answered, “We will willingly give them.” And they spread a cloak, and every man threw in it the earrings of his spoil. 26 And the weight of the golden earrings that he requested was 1,700 shekels [1] of gold, besides the crescent ornaments and the pendants and the purple garments worn by the kings of Midian, and besides the collars that were around the necks of their camels. [27] And Gideon made an ephod of it and put it in his city, in Ophrah. And all Israel whored after it there, and it became a snare to Gideon and to his family. 28 So Midian was subdued before the people of Israel, and they raised their heads no more. And the land had rest forty years in the days of Gideon.

THE DEATH OF GIDEON

29 Jerubbaal the son of Joash went and lived in his own house. 30 Now Gideon had seventy sons, his own offspring, [2] for he had many wives. [31] And his concubine who was in Shechem also bore him a son, and he called his name Abimelech. 32 And Gideon the son of Joash died in a good old age and was buried in the tomb of Joash his father, at Ophrah of the Abiezrites.

[33] As soon as Gideon died, the people of Israel turned again and whored after the Baals and made Baal-berith their god. [34] And the people of Israel did not remember the LORD their God, who had delivered them from the hand of all their enemies on every side, [35] and they did not show steadfast love to the family of Jerubbaal (that is, Gideon) in return for all the good that he had done to Israel.

ABIMELECH’S CONSPIRACY

9  Now Abimelech the son of Jerubbaal went to Shechem to his mother’s relatives and said to them and to the whole clan of his mother’s family, 2 “Say in the ears of all the leaders of Shechem, ‘Which is better for you, that all seventy of the sons of Jerubbaal rule over you, or that one rule over you?’ Remember also that I am your bone and your flesh.”

3 And his mother’s relatives spoke all these words on his behalf in the ears of all the leaders of Shechem, and their hearts inclined to follow Abimelech, for they said, “He is our brother.” [4] And they gave him seventy pieces of silver out of the house of Baal-berith with which Abimelech hired worthless and reckless fellows, who followed him. [5] And he went to his father’s house at Ophrah and killed his brothers the sons of Jerubbaal, seventy men, on one stone. But Jotham the youngest son of Jerubbaal was left, for he hid himself. 6 And all the leaders of Shechem came together, and all Beth-millo, and they went and made Abimelech king, by the oak of the pillar at Shechem.

[7] When it was told to Jotham, he went and stood on top of Mount Gerizim and cried aloud and said to them, “Listen to me, you leaders of Shechem, that God may listen to you. 8 The trees once went out to anoint a king over them, and they said to the olive tree, ‘Reign over us.’ 9 But the olive tree said to them, ‘Shall I leave my abundance, by which gods and men are honored, and go hold sway over the trees?’ 10 And the trees said to the fig tree, ‘You come and reign over us.’ 11 But the fig tree said to them, ‘Shall I leave my sweetness and my good fruit and go hold sway over the trees?’ 12 And the trees said to the vine, ‘You come and reign over us.’ 13 But the vine said to them, ‘Shall I leave my wine that cheers God and men and go hold sway over the trees?’ [14] Then all the trees said to the bramble, ‘You come and reign over us.’ 15 And the bramble said to the trees, ‘If in good faith you are anointing me king over you, then come and take refuge in my shade, but if not, let fire come out of the bramble and devour the cedars of Lebanon.’

16 “Now therefore, if you acted in good faith and integrity when you made Abimelech king, and if you have dealt well with Jerubbaal and his house and have done to him as his deeds deserved— 17 for my father fought for you and risked his life and delivered you from the hand of Midian, 18 and you have risen up against my father’s house this day and have killed his sons, seventy men on one stone, and have made Abimelech, the son of his female servant, king over the leaders of Shechem, because he is your relative— 19 if you then have acted in good faith and integrity with Jerubbaal and with his house this day, then rejoice in Abimelech, and let him also rejoice in you. [20] But if not, let fire come out from Abimelech and devour the leaders of Shechem and Beth-millo; and let fire come out from the leaders of Shechem and from Beth-millo and devour Abimelech.” 21 And Jotham ran away and fled and went to Beer and lived there, because of Abimelech his brother.

THE DOWNFALL OF ABIMELECH

22 Abimelech ruled over Israel three years. [23] And God sent an evil spirit between Abimelech and the leaders of Shechem, and the leaders of Shechem dealt treacherously with Abimelech, 24 that the violence done to the seventy sons of Jerubbaal might come, and their blood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers. 25 And the leaders of Shechem put men in ambush against him on the mountaintops, and they robbed all who passed by them along that way. And it was told to Abimelech.

[26] And Gaal the son of Ebed moved into Shechem with his relatives, and the leaders of Shechem put confidence in him. 27 And they went out into the field and gathered the grapes from their vineyards and trod them and held a festival; and they went into the house of their god and ate and drank and reviled Abimelech. [28] And Gaal the son of Ebed said, “Who is Abimelech, and who are we of Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? Serve the men of Hamor the father of Shechem; but why should we serve him? 29 Would that this people were under my hand! Then I would remove Abimelech. I would say [1] to Abimelech, ‘Increase your army, and come out.’”

30 When Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. 31 And he sent messengers to Abimelech secretly, [2] saying, “Behold, Gaal the son of Ebed and his relatives have come to Shechem, and they are stirring up [3] the city against you. 32 Now therefore, go by night, you and the people who are with you, and set an ambush in the field. 33 Then in the morning, as soon as the sun is up, rise early and rush upon the city. And when he and the people who are with him come out against you, you may do to them as your hand finds to do.”

34 So Abimelech and all the men who were with him rose up by night and set an ambush against Shechem in four companies. 35 And Gaal the son of Ebed went out and stood in the entrance of the gate of the city, and Abimelech and the people who were with him rose from the ambush. 36 And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the mountaintops!” And Zebul said to him, “You mistake [1] the shadow of the mountains for men.” 37 Gaal spoke again and said, “Look, people are coming down from the center of the land, and one company is coming from the direction of the Diviners’ Oak.” 38 Then Zebul said to him, “Where is your mouth now, you who said, ‘Who is Abimelech, that we should serve him?’ Are not these the people whom you despised? Go out now and fight with them.” 39 And Gaal went out at the head of the leaders of Shechem and fought with Abimelech. 40 And Abimelech chased him, and he fled before him. And many fell wounded, up to the entrance of the gate. 41 And Abimelech lived at Arumah, and Zebul drove out Gaal and his relatives, so that they could not dwell at Shechem.

42 On the following day, the people went out into the field, and Abimelech was told. 43 He took his people and divided them into three companies and set an ambush in the fields. And he looked and saw the people coming out of the city. So he rose against them and killed them. 44 Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city, while the two companies rushed upon all who were in the field and killed them. [45] And Abimelech fought against the city all that day. He captured the city and killed the people who were in it, and he razed the city and sowed it with salt.

[46] When all the leaders of the Tower of Shechem heard of it, they entered the stronghold of the house of El-berith. 47 Abimelech was told that all the leaders of the Tower of Shechem were gathered together. [48] And Abimelech went up to Mount Zalmon, he and all the people who were with him. And Abimelech took an axe in his hand and cut down a bundle of brushwood and took it up and laid it on his shoulder. And he said to the men who were with him, “What you have seen me do, hurry and do as I have done.” [49] So every one of the people cut down his bundle and following Abimelech put it against the stronghold, and they set the stronghold on fire over them, so that all the people of the Tower of Shechem also died, about 1,000 men and women.

50 Then Abimelech went to Thebez and encamped against Thebez and captured it. [51] But there was a strong tower within the city, and all the men and women and all the leaders of the city fled to it and shut themselves in, and they went up to the roof of the tower. 52 And Abimelech came to the tower and fought against it and drew near to the door of the tower to burn it with fire. [53] And a certain woman threw an upper millstone on Abimelech’s head and crushed his skull. [54] Then he called quickly to the young man his armor-bearer and said to him, “Draw your sword and kill me, lest they say of me, ‘A woman killed him.’” And his young man thrust him through, and he died. 55 And when the men of Israel saw that Abimelech was dead, everyone departed to his home. [56] Thus God returned the evil of Abimelech, which he committed against his father in killing his seventy brothers. 57 And God also made all the evil of the men of Shechem return on their heads, and upon them came the curse of Jotham the son of Jerubbaal.

TOLA AND JAIR

10  After Abimelech there arose to save Israel Tola the son of Puah, son of Dodo, a man of Issachar, and he lived at Shamir in the hill country of Ephraim. 2 And he judged Israel twenty-three years. Then he died and was buried at Shamir.

[3] After him arose Jair the Gileadite, who judged Israel twenty-two years. [4] And he had thirty sons who rode on thirty donkeys, and they had thirty cities, called Havvoth-jair to this day, which are in the land of Gilead. 5 And Jair died and was buried in Kamon.

FURTHER DISOBEDIENCE AND OPPRESSION

[6] The people of Israel again did what was evil in the sight of the LORD and served the Baals and the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines. And they forsook the LORD and did not serve him. 7 So the anger of the LORD was kindled against Israel, and he sold them into the hand of the Philistines and into the hand of the Ammonites, 8 and they crushed and oppressed the people of Israel that year. For eighteen years they oppressed all the people of Israel who were beyond the Jordan in the land of the Amorites, which is in Gilead. 9 And the Ammonites crossed the Jordan to fight also against Judah and against Benjamin and against the house of Ephraim, so that Israel was severely distressed.

[10] And the people of Israel cried out to the LORD, saying, “We have sinned against you, because we have forsaken our God and have served the Baals.” 11 And the LORD said to the people of Israel, “Did I not save you from the Egyptians and from the Amorites, from the Ammonites and from the Philistines? [12] The Sidonians also, and the Amalekites and the Maonites oppressed you, and you cried out to me, and I saved you out of their hand. [13] Yet you have forsaken me and served other gods; therefore I will save you no more. [14] Go and cry out to the gods whom you have chosen; let them save you in the time of your distress.” [15] And the people of Israel said to the LORD, “We have sinned; do to us whatever seems good to you. Only please deliver us this day.” 16 So they put away the foreign gods from among them and served the LORD, and he became impatient over the misery of Israel.

[17] Then the Ammonites were called to arms, and they encamped in Gilead. And the people of Israel came together, and they encamped at Mizpah. 18 And the people, the leaders of Gilead, said one to another, “Who is the man who will begin to fight against the Ammonites? He shall be head over all the inhabitants of Gilead.”

JEPHTHAH DELIVERS ISRAEL

11  Now Jephthah the Gileadite was a mighty warrior, but he was the son of a prostitute. Gilead was the father of Jephthah. 2 And Gilead’s wife also bore him sons. And when his wife’s sons grew up, they drove Jephthah out and said to him, “You shall not have an inheritance in our father’s house, for you are the son of another woman.” [3] Then Jephthah fled from his brothers and lived in the land of Tob, and worthless fellows collected around Jephthah and went out with him.

4 After a time the Ammonites made war against Israel. 5 And when the Ammonites made war against Israel, the elders of Gilead went to bring Jephthah from the land of Tob. 6 And they said to Jephthah, “Come and be our leader, that we may fight against the Ammonites.” 7 But Jephthah said to the elders of Gilead, “Did you not hate me and drive me out of my father’s house? Why have you come to me now when you are in distress?” 8 And the elders of Gilead said to Jephthah, “That is why we have turned to you now, that you may go with us and fight against the Ammonites and be our head over all the inhabitants of Gilead.” [9] Jephthah said to the elders of Gilead, “If you bring me home again to fight against the Ammonites, and the LORD gives them over to me, I will be your head.” [10] And the elders of Gilead said to Jephthah, “The LORD will be witness between us, if we do not do as you say.” [11] So Jephthah went with the elders of Gilead, and the people made him head and leader over them. And Jephthah spoke all his words before the LORD at Mizpah.

[12] Then Jephthah sent messengers to the king of the Ammonites and said, “What do you have against me, that you have come to me to fight against my land?” 13 And the king of the Ammonites answered the messengers of Jephthah, “Because Israel on coming up from Egypt took away my land, from the Arnon to the Jabbok and to the Jordan; now therefore restore it peaceably.” 14 Jephthah again sent messengers to the king of the Ammonites 15 and said to him, “Thus says Jephthah: Israel did not take away the land of Moab or the land of the Ammonites, 16 but when they came up from Egypt, Israel went through the wilderness to the Red Sea and came to Kadesh. 17 Israel then sent messengers to the king of Edom, saying, ‘Please let us pass through your land,’ but the king of Edom would not listen. And they sent also to the king of Moab, but he would not consent. So Israel remained at Kadesh.

18 “Then they journeyed through the wilderness and went around the land of Edom and the land of Moab and arrived on the east side of the land of Moab and camped on the other side of the Arnon. But they did not enter the territory of Moab, for the Arnon was the boundary of Moab. 19 Israel then sent messengers to Sihon king of the Amorites, king of Heshbon, and Israel said to him, ‘Please let us pass through your land to our country,’ 20 but Sihon did not trust Israel to pass through his territory, so Sihon gathered all his people together and encamped at Jahaz and fought with Israel. 21 And the LORD, the God of Israel, gave Sihon and all his people into the hand of Israel, and they defeated them. So Israel took possession of all the land of the Amorites, who inhabited that country. 22 And they took possession of all the territory of the Amorites from the Arnon to the Jabbok and from the wilderness to the Jordan. [23] So then the LORD, the God of Israel, dispossessed the Amorites from before his people Israel; and are you to take possession of them? 24 Will you not possess what Chemosh your god gives you to possess? And all that the LORD our God has dispossessed before us, we will possess. 25 Now are you any better than Balak the son of Zippor, king of Moab? Did he ever contend against Israel, or did he ever go to war with them? 26 While Israel lived in Heshbon and its villages, and in Aroer and its villages, and in all the cities that are on the banks of the Arnon, 300 years, why did you not deliver them within that time? [27] I therefore have not sinned against you, and you do me wrong by making war on me. The LORD, the Judge, decide this day between the people of Israel and the people of Ammon.” 28 But the king of the Ammonites did not listen to the words of Jephthah that he sent to him.

JEPHTHAH’S TRAGIC VOW

[29] Then the Spirit of the LORD was upon Jephthah, and he passed through Gilead and Manasseh and passed on to Mizpah of Gilead, and from Mizpah of Gilead he passed on to the Ammonites. [30] And Jephthah made a vow to the LORD and said, “If you will give the Ammonites into my hand, [31] then whatever [1] comes out from the doors of my house to meet me when I return in peace from the Ammonites shall be the LORD’s, and I will offer it [2] up for a burnt offering.” 32 So Jephthah crossed over to the Ammonites to fight against them, and the LORD gave them into his hand. 33 And he struck them from Aroer to the neighborhood of Minnith, twenty cities, and as far as Abel-keramim, with a great blow. So the Ammonites were subdued before the people of Israel.

34 Then Jephthah came to his home at Mizpah. And behold, his daughter came out to meet him with tambourines and with dances. She was his only child; besides her he had neither son nor daughter. [35] And as soon as he saw her, he tore his clothes and said, “Alas, my daughter! You have brought me very low, and you have become the cause of great trouble to me. For I have opened my mouth to the LORD, and I cannot take back my vow.” [36] And she said to him, “My father, you have opened your mouth to the LORD; do to me according to what has gone out of your mouth, now that the LORD has avenged you on your enemies, on the Ammonites.” [37] So she said to her father, “Let this thing be done for me: leave me alone two months, that I may go up and down on the mountains and weep for my virginity, I and my companions.” 38 So he said, “Go.” Then he sent her away for two months, and she departed, she and her companions, and wept for her virginity on the mountains. [39] And at the end of two months, she returned to her father, who did with her according to his vow that he had made. She had never known a man, and it became a custom in Israel 40 that the daughters of Israel went year by year to lament the daughter of Jephthah the Gileadite four days in the year.

JEPHTHAH’S CONFLICT WITH EPHRAIM

12  The men of Ephraim were called to arms, and they crossed to Zaphon and said to Jephthah, “Why did you cross over to fight against the Ammonites and did not call us to go with you? We will burn your house over you with fire.” 2 And Jephthah said to them, “I and my people had a great dispute with the Ammonites, and when I called you, you did not save me from their hand. 3 And when I saw that you would not save me, I took my life in my hand and crossed over against the Ammonites, and the LORD gave them into my hand. Why then have you come up to me this day to fight against me?” [4] Then Jephthah gathered all the men of Gilead and fought with Ephraim. And the men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the midst of Ephraim and Manasseh.” [5] And the Gileadites captured the fords of the Jordan against the Ephraimites. And when any of the fugitives of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” When he said, “No,” [6] they said to him, “Then say Shibboleth,” and he said, “Sibboleth,” for he could not pronounce it right. Then they seized him and slaughtered him at the fords of the Jordan. At that time 42,000 of the Ephraimites fell.

[7] Jephthah judged Israel six years. Then Jephthah the Gileadite died and was buried in his city in Gilead. [1]

IBZAN, ELON, AND ABDON

[8] After him Ibzan of Bethlehem judged Israel. 9 He had thirty sons, and thirty daughters he gave in marriage outside his clan, and thirty daughters he brought in from outside for his sons. And he judged Israel seven years. 10 Then Ibzan died and was buried at Bethlehem.

11 After him Elon the Zebulunite judged Israel, and he judged Israel ten years. 12 Then Elon the Zebulunite died and was buried at Aijalon in the land of Zebulun.

13 After him Abdon the son of Hillel the Pirathonite judged Israel. 14 He had forty sons and thirty grandsons, who rode on seventy donkeys, and he judged Israel eight years. 15 Then Abdon the son of Hillel the Pirathonite died and was buried at Pirathon in the land of Ephraim, in the hill country of the Amalekites.

THE BIRTH OF SAMSON

13  And the people of Israel again did what was evil in the sight of the LORD, so the LORD gave them into the hand of the Philistines for forty years.

[2] There was a certain man of Zorah, of the tribe of the Danites, whose name was Manoah. And his wife was barren and had no children. [3] And the angel of the LORD appeared to the woman and said to her, “Behold, you are barren and have not borne children, but you shall conceive and bear a son. 4 Therefore be careful and drink no wine or strong drink, and eat nothing unclean, [5] for behold, you shall conceive and bear a son. No razor shall come upon his head, for the child shall be a Nazirite to God from the womb, and he shall begin to save Israel from the hand of the Philistines.” [6] Then the woman came and told her husband, “A man of God came to me, and his appearance was like the appearance of the angel of God, very awesome. I did not ask him where he was from, and he did not tell me his name, 7 but he said to me, ‘Behold, you shall conceive and bear a son. So then drink no wine or strong drink, and eat nothing unclean, for the child shall be a Nazirite to God from the womb to the day of his death.’”

8 Then Manoah prayed to the LORD and said, “O Lord, please let the man of God whom you sent come again to us and teach us what we are to do with the child who will be born.” 9 And God listened to the voice of Manoah, and the angel of God came again to the woman as she sat in the field. But Manoah her husband was not with her. 10 So the woman ran quickly and told her husband, “Behold, the man who came to me the other day has appeared to me.” 11 And Manoah arose and went after his wife and came to the man and said to him, “Are you the man who spoke to this woman?” And he said, “I am.” 12 And Manoah said, “Now when your words come true, what is to be the child’s manner of life, and what is his mission?” 13 And the angel of the LORD said to Manoah, “Of all that I said to the woman let her be careful. 14 She may not eat of anything that comes from the vine, neither let her drink wine or strong drink, or eat any unclean thing. All that I commanded her let her observe.”

[15] Manoah said to the angel of the LORD, “Please let us detain you and prepare a young goat for you.” 16 And the angel of the LORD said to Manoah, “If you detain me, I will not eat of your food. But if you prepare a burnt offering, then offer it to the LORD.” (For Manoah did not know that he was the angel of the LORD.) [17] And Manoah said to the angel of the LORD, “What is your name, so that, when your words come true, we may honor you?” 18 And the angel of the LORD said to him, “Why do you ask my name, seeing it is wonderful?” [19] So Manoah took the young goat with the grain offering, and offered it on the rock to the LORD, to the one who works [1] wonders, and Manoah and his wife were watching. 20 And when the flame went up toward heaven from the altar, the angel of the LORD went up in the flame of the altar. Now Manoah and his wife were watching, and they fell on their faces to the ground.

21 The angel of the LORD appeared no more to Manoah and to his wife. Then Manoah knew that he was the angel of the LORD. 22 And Manoah said to his wife, “We shall surely die, for we have seen God.” 23 But his wife said to him, “If the LORD had meant to kill us, he would not have accepted a burnt offering and a grain offering at our hands, or shown us all these things, or now announced to us such things as these.” [24] And the woman bore a son and called his name Samson. And the young man grew, and the LORD blessed him. [25] And the Spirit of the LORD began to stir him in Mahaneh-dan, between Zorah and Eshtaol.

SAMSON’S MARRIAGE

14  Samson went down to Timnah, and at Timnah he saw one of the daughters of the Philistines. [2] Then he came up and told his father and mother, “I saw one of the daughters of the Philistines at Timnah. Now get her for me as my wife.” [3] But his father and mother said to him, “Is there not a woman among the daughters of your relatives, or among all our people, that you must go to take a wife from the uncircumcised Philistines?” But Samson said to his father, “Get her for me, for she is right in my eyes.”

[4] His father and mother did not know that it was from the LORD, for he was seeking an opportunity against the Philistines. At that time the Philistines ruled over Israel.

5 Then Samson went down with his father and mother to Timnah, and they came to the vineyards of Timnah. And behold, a young lion came toward him roaring. [6] Then the Spirit of the LORD rushed upon him, and although he had nothing in his hand, he tore the lion in pieces as one tears a young goat. But he did not tell his father or his mother what he had done. [7] Then he went down and talked with the woman, and she was right in Samson’s eyes.

[8] After some days he returned to take her. And he turned aside to see the carcass of the lion, and behold, there was a swarm of bees in the body of the lion, and honey. [9] He scraped it out into his hands and went on, eating as he went. And he came to his father and mother and gave some to them, and they ate. But he did not tell them that he had scraped the honey from the carcass of the lion.

[10] His father went down to the woman, and Samson prepared a feast there, for so the young men used to do. 11 As soon as the people saw him, they brought thirty companions to be with him. 12 And Samson said to them, “Let me now put a riddle to you. If you can tell me what it is, within the seven days of the feast, and find it out, then I will give you thirty linen garments and thirty changes of clothes, 13 but if you cannot tell me what it is, then you shall give me thirty linen garments and thirty changes of clothes.” And they said to him, “Put your riddle, that we may hear it.” [14] And he said to them,

“Out of the eater came something to eat.

Out of the strong came something sweet.”

And in three days they could not solve the riddle.

15 On the fourth [1] day they said to Samson’s wife, “Entice your husband to tell us what the riddle is, lest we burn you and your father’s house with fire. Have you invited us here to impoverish us?” 16 And Samson’s wife wept over him and said, “You only hate me; you do not love me. You have put a riddle to my people, and you have not told me what it is.” And he said to her, “Behold, I have not told my father nor my mother, and shall I tell you?” 17 She wept before him the seven days that their feast lasted, and on the seventh day he told her, because she pressed him hard. Then she told the riddle to her people. 18 And the men of the city said to him on the seventh day before the sun went down,

“What is sweeter than honey?

What is stronger than a lion?”

And he said to them,

“If you had not plowed with my heifer,

you would not have found out my riddle.”

[19] And the Spirit of the LORD rushed upon him, and he went down to Ashkelon and struck down thirty men of the town and took their spoil and gave the garments to those who had told the riddle. In hot anger he went back to his father’s house. [20] And Samson’s wife was given to his companion, who had been his best man.

SAMSON DEFEATS THE PHILISTINES

15  After some days, at the time of wheat harvest, Samson went to visit his wife with a young goat. And he said, “I will go in to my wife in the chamber.” But her father would not allow him to go in. [2] And her father said, “I really thought that you utterly hated her, so I gave her to your companion. Is not her younger sister more beautiful than she? Please take her instead.” 3 And Samson said to them, “This time I shall be innocent in regard to the Philistines, when I do them harm.” [4] So Samson went and caught 300 foxes and took torches. And he turned them tail to tail and put a torch between each pair of tails. [5] And when he had set fire to the torches, he let the foxes go into the standing grain of the Philistines and set fire to the stacked grain and the standing grain, as well as the olive orchards. [6] Then the Philistines said, “Who has done this?” And they said, “Samson, the son-in-law of the Timnite, because he has taken his wife and given her to his companion.” And the Philistines came up and burned her and her father with fire. 7 And Samson said to them, “If this is what you do, I swear I will be avenged on you, and after that I will quit.” [8] And he struck them hip and thigh with a great blow, and he went down and stayed in the cleft of the rock of Etam.

9 Then the Philistines came up and encamped in Judah and made a raid on Lehi. [10] And the men of Judah said, “Why have you come up against us?” They said, “We have come up to bind Samson, to do to him as he did to us.” [11] Then 3,000 men of Judah went down to the cleft of the rock of Etam, and said to Samson, “Do you not know that the Philistines are rulers over us? What then is this that you have done to us?” And he said to them, “As they did to me, so have I done to them.” 12 And they said to him, “We have come down to bind you, that we may give you into the hands of the Philistines.” And Samson said to them, “Swear to me that you will not attack me yourselves.” [13] They said to him, “No; we will only bind you and give you into their hands. We will surely not kill you.” So they bound him with two new ropes and brought him up from the rock.

[14] When he came to Lehi, the Philistines came shouting to meet him. Then the Spirit of the LORD rushed upon him, and the ropes that were on his arms became as flax that has caught fire, and his bonds melted off his hands. [15] And he found a fresh jawbone of a donkey, and put out his hand and took it, and with it he struck 1,000 men. 16 And Samson said,

“With the jawbone of a donkey,

heaps upon heaps,

with the jawbone of a donkey

have I struck down a thousand men.”

17 As soon as he had finished speaking, he threw away the jawbone out of his hand. And that place was called Ramath-lehi. [1]

[18] And he was very thirsty, and he called upon the LORD and said, “You have granted this great salvation by the hand of your servant, and shall I now die of thirst and fall into the hands of the uncircumcised?” 19 And God split open the hollow place that is at Lehi, and water came out from it. And when he drank, his spirit returned, and he revived. Therefore the name of it was called En-hakkore; [2] it is at Lehi to this day. [20] And he judged Israel in the days of the Philistines twenty years.

SAMSON AND DELILAH

16  Samson went to Gaza, and there he saw a prostitute, and he went in to her. 2 The Gazites were told, “Samson has come here.” And they surrounded the place and set an ambush for him all night at the gate of the city. They kept quiet all night, saying, “Let us wait till the light of the morning; then we will kill him.” [3] But Samson lay till midnight, and at midnight he arose and took hold of the doors of the gate of the city and the two posts, and pulled them up, bar and all, and put them on his shoulders and carried them to the top of the hill that is in front of Hebron.

4 After this he loved a woman in the Valley of Sorek, whose name was Delilah. 5 And the lords of the Philistines came up to her and said to her, “Seduce him, and see where his great strength lies, and by what means we may overpower him, that we may bind him to humble him. And we will each give you 1,100 pieces of silver.” 6 So Delilah said to Samson, “Please tell me where your great strength lies, and how you might be bound, that one could subdue you.”

7 Samson said to her, “If they bind me with seven fresh bowstrings that have not been dried, then I shall become weak and be like any other man.” 8 Then the lords of the Philistines brought up to her seven fresh bowstrings that had not been dried, and she bound him with them. 9 Now she had men lying in ambush in an inner chamber. And she said to him, “The Philistines are upon you, Samson!” But he snapped the bowstrings, as a thread of flax snaps when it touches the fire. So the secret of his strength was not known.

10 Then Delilah said to Samson, “Behold, you have mocked me and told me lies. Please tell me how you might be bound.” [11] And he said to her, “If they bind me with new ropes that have not been used, then I shall become weak and be like any other man.” 12 So Delilah took new ropes and bound him with them and said to him, “The Philistines are upon you, Samson!” And the men lying in ambush were in an inner chamber. But he snapped the ropes off his arms like a thread.

13 Then Delilah said to Samson, “Until now you have mocked me and told me lies. Tell me how you might be bound.” And he said to her, “If you weave the seven locks of my head with the web and fasten it tight with the pin, then I shall become weak and be like any other man.” [14] So while he slept, Delilah took the seven locks of his head and wove them into the web. [1] And she made them tight with the pin and said to him, “The Philistines are upon you, Samson!” But he awoke from his sleep and pulled away the pin, the loom, and the web.

[15] And she said to him, “How can you say, ‘I love you,’ when your heart is not with me? You have mocked me these three times, and you have not told me where your great strength lies.” 16 And when she pressed him hard with her words day after day, and urged him, his soul was vexed to death. [17] And he told her all his heart, and said to her, “A razor has never come upon my head, for I have been a Nazirite to God from my mother’s womb. If my head is shaved, then my strength will leave me, and I shall become weak and be like any other man.”

18 When Delilah saw that he had told her all his heart, she sent and called the lords of the Philistines, saying, “Come up again, for he has told me all his heart.” Then the lords of the Philistines came up to her and brought the money in their hands. 19 She made him sleep on her knees. And she called a man and had him shave off the seven locks of his head. Then she began to torment him, and his strength left him. [20] And she said, “The Philistines are upon you, Samson!” And he awoke from his sleep and said, “I will go out as at other times and shake myself free.” But he did not know that the LORD had left him. [21] And the Philistines seized him and gouged out his eyes and brought him down to Gaza and bound him with bronze shackles. And he ground at the mill in the prison. 22 But the hair of his head began to grow again after it had been shaved.

THE DEATH OF SAMSON

[23] Now the lords of the Philistines gathered to offer a great sacrifice to Dagon their god and to rejoice, and they said, “Our god has given Samson our enemy into our hand.” 24 And when the people saw him, they praised their god. For they said, “Our god has given our enemy into our hand, the ravager of our country, who has killed many of us.” [2] 25 And when their hearts were merry, they said, “Call Samson, that he may entertain us.” So they called Samson out of the prison, and he entertained them. They made him stand between the pillars. 26 And Samson said to the young man who held him by the hand, “Let me feel the pillars on which the house rests, that I may lean against them.” 27 Now the house was full of men and women. All the lords of the Philistines were there, and on the roof there were about 3,000 men and women, who looked on while Samson entertained.

[28] Then Samson called to the LORD and said, “O Lord GOD, please remember me and please strengthen me only this once, O God, that I may be avenged on the Philistines for my two eyes.” [29] And Samson grasped the two middle pillars on which the house rested, and he leaned his weight against them, his right hand on the one and his left hand on the other. [30] And Samson said, “Let me die with the Philistines.” Then he bowed with all his strength, and the house fell upon the lords and upon all the people who were in it. So the dead whom he killed at his death were more than those whom he had killed during his life. [31] Then his brothers and all his family came down and took him and brought him up and buried him between Zorah and Eshtaol in the tomb of Manoah his father. He had judged Israel twenty years.

MICAH AND THE LEVITE

17  There was a man of the hill country of Ephraim, whose name was Micah. [2] And he said to his mother, “The 1,100 pieces of silver that were taken from you, about which you uttered a curse, and also spoke it in my ears, behold, the silver is with me; I took it.” And his mother said, “Blessed be my son by the LORD.” [3] And he restored the 1,100 pieces of silver to his mother. And his mother said, “I dedicate the silver to the LORD from my hand for my son, to make a carved image and a metal image. Now therefore I will restore it to you.” 4 So when he restored the money to his mother, his mother took 200 pieces of silver and gave it to the silversmith, who made it into a carved image and a metal image. And it was in the house of Micah. [5] And the man Micah had a shrine, and he made an ephod and household gods, and ordained [1] one of his sons, who became his priest. [6] In those days there was no king in Israel. Everyone did what was right in his own eyes.

[7] Now there was a young man of Bethlehem in Judah, of the family of Judah, who was a Levite, and he sojourned there. 8 And the man departed from the town of Bethlehem in Judah to sojourn where he could find a place. And as he journeyed, he came to the hill country of Ephraim to the house of Micah. 9 And Micah said to him, “Where do you come from?” And he said to him, “I am a Levite of Bethlehem in Judah, and I am going to sojourn where I may find a place.” [10] And Micah said to him, “Stay with me, and be to me a father and a priest, and I will give you ten pieces of silver a year and a suit of clothes and your living.” And the Levite went in. [11] And the Levite was content to dwell with the man, and the young man became to him like one of his sons. [12] And Micah ordained the Levite, and the young man became his priest, and was in the house of Micah. [13] Then Micah said, “Now I know that the LORD will prosper me, because I have a Levite as priest.”

DANITES TAKE THE LEVITE AND THE IDOL

18  In those days there was no king in Israel. And in those days the tribe of the people of Dan was seeking for itself an inheritance to dwell in, for until then no inheritance among the tribes of Israel had fallen to them. [2] So the people of Dan sent five able men from the whole number of their tribe, from Zorah and from Eshtaol, to spy out the land and to explore it. And they said to them, “Go and explore the land.” And they came to the hill country of Ephraim, to the house of Micah, and lodged there. [3] When they were by the house of Micah, they recognized the voice of the young Levite. And they turned aside and said to him, “Who brought you here? What are you doing in this place? What is your business here?” 4 And he said to them, “This is how Micah dealt with me: he has hired me, and I have become his priest.” [5] And they said to him, “Inquire of God, please, that we may know whether the journey on which we are setting out will succeed.” [6] And the priest said to them, “Go in peace. The journey on which you go is under the eye of the LORD.”

[7] Then the five men departed and came to Laish and saw the people who were there, how they lived in security, after the manner of the Sidonians, quiet and unsuspecting, lacking [1] nothing that is in the earth and possessing wealth, and how they were far from the Sidonians and had no dealings with anyone. 8 And when they came to their brothers at Zorah and Eshtaol, their brothers said to them, “What do you report?” [9] They said, “Arise, and let us go up against them, for we have seen the land, and behold, it is very good. And will you do nothing? Do not be slow to go, to enter in and possess the land. 10 As soon as you go, you will come to an unsuspecting people. The land is spacious, for God has given it into your hands, a place where there is no lack of anything that is in the earth.”

11 So 600 men of the tribe of Dan, armed with weapons of war, set out from Zorah and Eshtaol, 12 and went up and encamped at Kiriath-jearim in Judah. On this account that place is called Mahaneh-dan [2] to this day; behold, it is west of Kiriath-jearim. 13 And they passed on from there to the hill country of Ephraim, and came to the house of Micah.

[14] Then the five men who had gone to scout out the country of Laish said to their brothers, “Do you know that in these houses there are an ephod, household gods, a carved image, and a metal image? Now therefore consider what you will do.” 15 And they turned aside there and came to the house of the young Levite, at the home of Micah, and asked him about his welfare. [16] Now the 600 men of the Danites, armed with their weapons of war, stood by the entrance of the gate. 17 And the five men who had gone to scout out the land went up and entered and took the carved image, the ephod, the household gods, and the metal image, while the priest stood by the entrance of the gate with the 600 men armed with weapons of war. 18 And when these went into Micah’s house and took the carved image, the ephod, the household gods, and the metal image, the priest said to them, “What are you doing?” [19] And they said to him, “Keep quiet; put your hand on your mouth and come with us and be to us a father and a priest. Is it better for you to be priest to the house of one man, or to be priest to a tribe and clan in Israel?” [20] And the priest’s heart was glad. He took the ephod and the household gods and the carved image and went along with the people.

[21] So they turned and departed, putting the little ones and the livestock and the goods in front of them. 22 When they had gone a distance from the home of Micah, the men who were in the houses near Micah’s house were called out, and they overtook the people of Dan. 23 And they shouted to the people of Dan, who turned around and said to Micah, “What is the matter with you, that you come with such a company?” [24] And he said, “You take my gods that I made and the priest, and go away, and what have I left? How then do you ask me, ‘What is the matter with you?’” 25 And the people of Dan said to him, “Do not let your voice be heard among us, lest angry fellows fall upon you, and you lose your life with the lives of your household.” 26 Then the people of Dan went their way. And when Micah saw that they were too strong for him, he turned and went back to his home.

[27] But the people of Dan took what Micah had made, and the priest who belonged to him, and they came to Laish, to a people quiet and unsuspecting, and struck them with the edge of the sword and burned the city with fire. 28 And there was no deliverer because it was far from Sidon, and they had no dealings with anyone. It was in the valley that belongs to Beth-rehob. Then they rebuilt the city and lived in it. 29 And they named the city Dan, after the name of Dan their ancestor, who was born to Israel; but the name of the city was Laish at the first. [30] And the people of Dan set up the carved image for themselves, and Jonathan the son of Gershom, son of Moses, [1] and his sons were priests to the tribe of the Danites until the day of the captivity of the land. [31] So they set up Micah’s carved image that he made, as long as the house of God was at Shiloh.

A LEVITE AND HIS CONCUBINE

19  In those days, when there was no king in Israel, a certain Levite was sojourning in the remote parts of the hill country of Ephraim, who took to himself a concubine from Bethlehem in Judah. [2] And his concubine was unfaithful to [2] him, and she went away from him to her father’s house at Bethlehem in Judah, and was there some four months. 3 Then her husband arose and went after her, to speak kindly to her and bring her back. He had with him his servant and a couple of donkeys. And she brought him into her father’s house. And when the girl’s father saw him, he came with joy to meet him. 4 And his father-in-law, the girl’s father, made him stay, and he remained with him three days. So they ate and drank and spent the night there. 5 And on the fourth day they arose early in the morning, and he prepared to go, but the girl’s father said to his son-in-law, “Strengthen your heart with a morsel of bread, and after that you may go.” 6 So the two of them sat and ate and drank together. And the girl’s father said to the man, “Be pleased to spend the night, and let your heart be merry.” 7 And when the man rose up to go, his father-in-law pressed him, till he spent the night there again. 8 And on the fifth day he arose early in the morning to depart. And the girl’s father said, “Strengthen your heart and wait until the day declines.” So they ate, both of them. 9 And when the man and his concubine and his servant rose up to depart, his father-in-law, the girl’s father, said to him, “Behold, now the day has waned toward evening. Please, spend the night. Behold, the day draws to its close. Lodge here and let your heart be merry, and tomorrow you shall arise early in the morning for your journey, and go home.”

[10] But the man would not spend the night. He rose up and departed and arrived opposite Jebus (that is, Jerusalem). He had with him a couple of saddled donkeys, and his concubine was with him. 11 When they were near Jebus, the day was nearly over, and the servant said to his master, “Come now, let us turn aside to this city of the Jebusites and spend the night in it.” [12] And his master said to him, “We will not turn aside into the city of foreigners, who do not belong to the people of Israel, but we will pass on to Gibeah.” 13 And he said to his young man, “Come and let us draw near to one of these places and spend the night at Gibeah or at Ramah.” [14] So they passed on and went their way. And the sun went down on them near Gibeah, which belongs to Benjamin, [15] and they turned aside there, to go in and spend the night at Gibeah. And he went in and sat down in the open square of the city, for no one took them into his house to spend the night.

[16] And behold, an old man was coming from his work in the field at evening. The man was from the hill country of Ephraim, and he was sojourning in Gibeah. The men of the place were Benjaminites. 17 And he lifted up his eyes and saw the traveler in the open square of the city. And the old man said, “Where are you going? And where do you come from?” [18] And he said to him, “We are passing from Bethlehem in Judah to the remote parts of the hill country of Ephraim, from which I come. I went to Bethlehem in Judah, and I am going to the house of the Lord, [1] but no one has taken me into his house. 19 We have straw and feed for our donkeys, with bread and wine for me and your female servant and the young man with your servants. There is no lack of anything.” 20 And the old man said, “Peace be to you; I will care for all your wants. Only, do not spend the night in the square.” 21 So he brought him into his house and gave the donkeys feed. And they washed their feet, and ate and drank.

GIBEAH’S CRIME

[22] As they were making their hearts merry, behold, the men of the city, worthless fellows, surrounded the house, beating on the door. And they said to the old man, the master of the house, “Bring out the man who came into your house, that we may know him.” [23] And the man, the master of the house, went out to them and said to them, “No, my brothers, do not act so wickedly; since this man has come into my house, do not do this vile thing. [24] Behold, here are my virgin daughter and his concubine. Let me bring them out now. Violate them and do with them what seems good to you, but against this man do not do this outrageous thing.” [25] But the men would not listen to him. So the man seized his concubine and made her go out to them. And they knew her and abused her all night until the morning. And as the dawn began to break, they let her go. 26 And as morning appeared, the woman came and fell down at the door of the man’s house where her master was, until it was light.

[27] And her master rose up in the morning, and when he opened the doors of the house and went out to go on his way, behold, there was his concubine lying at the door of the house, with her hands on the threshold. [28] He said to her, “Get up, let us be going.” But there was no answer. Then he put her on the donkey, and the man rose up and went away to his home. [29] And when he entered his house, he took a knife, and taking hold of his concubine he divided her, limb by limb, into twelve pieces, and sent her throughout all the territory of Israel. [30] And all who saw it said, “Such a thing has never happened or been seen from the day that the people of Israel came up out of the land of Egypt until this day; consider it, take counsel, and speak.”

ISRAEL’S WAR WITH THE TRIBE OF BENJAMIN

20  Then all the people of Israel came out, from Dan to Beersheba, including the land of Gilead, and the congregation assembled as one man to the LORD at Mizpah. [2] And the chiefs of all the people, of all the tribes of Israel, presented themselves in the assembly of the people of God, 400,000 men on foot that drew the sword. 3 (Now the people of Benjamin heard that the people of Israel had gone up to Mizpah.) And the people of Israel said, “Tell us, how did this evil happen?” 4 And the Levite, the husband of the woman who was murdered, answered and said, “I came to Gibeah that belongs to Benjamin, I and my concubine, to spend the night. [5] And the leaders of Gibeah rose against me and surrounded the house against me by night. They meant to kill me, and they violated my concubine, and she is dead. 6 So I took hold of my concubine and cut her in pieces and sent her throughout all the country of the inheritance of Israel, for they have committed abomination and outrage in Israel. 7 Behold, you people of Israel, all of you, give your advice and counsel here.”

[8] And all the people arose as one man, saying, “None of us will go to his tent, and none of us will return to his house. 9 But now this is what we will do to Gibeah: we will go up against it by lot, 10 and we will take ten men of a hundred throughout all the tribes of Israel, and a hundred of a thousand, and a thousand of ten thousand, to bring provisions for the people, that when they come they may repay Gibeah of Benjamin, for all the outrage that they have committed in Israel.” 11 So all the men of Israel gathered against the city, united as one man.

12 And the tribes of Israel sent men through all the tribe of Benjamin, saying, “What evil is this that has taken place among you? [13] Now therefore give up the men, the worthless fellows in Gibeah, that we may put them to death and purge evil from Israel.” But the Benjaminites would not listen to the voice of their brothers, the people of Israel. 14 Then the people of Benjamin came together out of the cities to Gibeah to go out to battle against the people of Israel. 15 And the people of Benjamin mustered out of their cities on that day 26,000 men who drew the sword, besides the inhabitants of Gibeah, who mustered 700 chosen men. [16] Among all these were 700 chosen men who were left-handed; every one could sling a stone at a hair and not miss. 17 And the men of Israel, apart from Benjamin, mustered 400,000 men who drew the sword; all these were men of war.

[18] The people of Israel arose and went up to Bethel and inquired of God, “Who shall go up first for us to fight against the people of Benjamin?” And the LORD said, “Judah shall go up first.”

19 Then the people of Israel rose in the morning and encamped against Gibeah. 20 And the men of Israel went out to fight against Benjamin, and the men of Israel drew up the battle line against them at Gibeah. 21 The people of Benjamin came out of Gibeah and destroyed on that day 22,000 men of the Israelites. 22 But the people, the men of Israel, took courage, and again formed the battle line in the same place where they had formed it on the first day. [23] And the people of Israel went up and wept before the LORD until the evening. And they inquired of the LORD, “Shall we again draw near to fight against our brothers, the people of Benjamin?” And the LORD said, “Go up against them.”

24 So the people of Israel came near against the people of Benjamin the second day. 25 And Benjamin went against them out of Gibeah the second day, and destroyed 18,000 men of the people of Israel. All these were men who drew the sword. 26 Then all the people of Israel, the whole army, went up and came to Bethel and wept. They sat there before the LORD and fasted that day until evening, and offered burnt offerings and peace offerings before the LORD. 27 And the people of Israel inquired of the LORD (for the ark of the covenant of God was there in those days, 28 and Phinehas the son of Eleazar, son of Aaron, ministered before it in those days), saying, “Shall we go out once more to battle against our brothers, the people of Benjamin, or shall we cease?” And the LORD said, “Go up, for tomorrow I will give them into your hand.”

29 So Israel set men in ambush around Gibeah. 30 And the people of Israel went up against the people of Benjamin on the third day and set themselves in array against Gibeah, as at other times. 31 And the people of Benjamin went out against the people and were drawn away from the city. And as at other times they began to strike and kill some of the people in the highways, one of which goes up to Bethel and the other to Gibeah, and in the open country, about thirty men of Israel. 32 And the people of Benjamin said, “They are routed before us, as at the first.” But the people of Israel said, “Let us flee and draw them away from the city to the highways.” 33 And all the men of Israel rose up out of their place and set themselves in array at Baal-tamar, and the men of Israel who were in ambush rushed out of their place from Maareh-geba. [1] 34 And there came against Gibeah 10,000 chosen men out of all Israel, and the battle was hard, but the Benjaminites did not know that disaster was close upon them. 35 And the LORD defeated Benjamin before Israel, and the people of Israel destroyed 25,100 men of Benjamin that day. All these were men who drew the sword. 36 So the people of Benjamin saw that they were defeated.

The men of Israel gave ground to Benjamin, because they trusted the men in ambush whom they had set against Gibeah. 37 Then the men in ambush hurried and rushed against Gibeah; the men in ambush moved out and struck all the city with the edge of the sword. 38 Now the appointed signal between the men of Israel and the men in the main ambush was that when they made a great cloud of smoke rise up out of the city 39 the men of Israel should turn in battle. Now Benjamin had begun to strike and kill about thirty men of Israel. They said, “Surely they are defeated before us, as in the first battle.” 40 But when the signal began to rise out of the city in a column of smoke, the Benjaminites looked behind them, and behold, the whole of the city went up in smoke to heaven. 41 Then the men of Israel turned, and the men of Benjamin were dismayed, for they saw that disaster was close upon them. 42 Therefore they turned their backs before the men of Israel in the direction of the wilderness, but the battle overtook them. And those who came out of the cities were destroying them in their midst. 43 Surrounding the Benjaminites, they pursued them and trod them down from Nohah [2] as far as opposite Gibeah on the east. 44 Eighteen thousand men of Benjamin fell, all of them men of valor. 45 And they turned and fled toward the wilderness to the rock of Rimmon. Five thousand men of them were cut down in the highways. And they were pursued hard to Gidom, and 2,000 men of them were struck down. 46 So all who fell that day of Benjamin were 25,000 men who drew the sword, all of them men of valor. 47 But 600 men turned and fled toward the wilderness to the rock of Rimmon and remained at the rock of Rimmon four months. [48] And the men of Israel turned back against the people of Benjamin and struck them with the edge of the sword, the city, men and beasts and all that they found. And all the towns that they found they set on fire.

WIVES PROVIDED FOR THE TRIBE OF BENJAMIN

21  Now the men of Israel had sworn at Mizpah, “No one of us shall give his daughter in marriage to Benjamin.” 2 And the people came to Bethel and sat there till evening before God, and they lifted up their voices and wept bitterly. 3 And they said, “O LORD, the God of Israel, why has this happened in Israel, that today there should be one tribe lacking in Israel?” 4 And the next day the people rose early and built there an altar and offered burnt offerings and peace offerings. 5 And the people of Israel said, “Which of all the tribes of Israel did not come up in the assembly to the LORD?” For they had taken a great oath concerning him who did not come up to the LORD to Mizpah, saying, “He shall surely be put to death.” 6 And the people of Israel had compassion for Benjamin their brother and said, “One tribe is cut off from Israel this day. 7 What shall we do for wives for those who are left, since we have sworn by the LORD that we will not give them any of our daughters for wives?”

[8] And they said, “What one is there of the tribes of Israel that did not come up to the LORD to Mizpah?” And behold, no one had come to the camp from Jabesh-gilead, to the assembly. 9 For when the people were mustered, behold, not one of the inhabitants of Jabesh-gilead was there. 10 So the congregation sent 12,000 of their bravest men there and commanded them, “Go and strike the inhabitants of Jabesh-gilead with the edge of the sword; also the women and the little ones. 11 This is what you shall do: every male and every woman that has lain with a male you shall devote to destruction.” 12 And they found among the inhabitants of Jabesh-gilead 400 young virgins who had not known a man by lying with him, and they brought them to the camp at Shiloh, which is in the land of Canaan.

13 Then the whole congregation sent word to the people of Benjamin who were at the rock of Rimmon and proclaimed peace to them. 14 And Benjamin returned at that time. And they gave them the women whom they had saved alive of the women of Jabesh-gilead, but they were not enough for them. [15] And the people had compassion on Benjamin because the LORD had made a breach in the tribes of Israel.

16 Then the elders of the congregation said, “What shall we do for wives for those who are left, since the women are destroyed out of Benjamin?” 17 And they said, “There must be an inheritance for the survivors of Benjamin, that a tribe not be blotted out from Israel. 18 Yet we cannot give them wives from our daughters.” For the people of Israel had sworn, “Cursed be he who gives a wife to Benjamin.” [19] So they said, “Behold, there is the yearly feast of the LORD at Shiloh, which is north of Bethel, on the east of the highway that goes up from Bethel to Shechem, and south of Lebonah.” 20 And they commanded the people of Benjamin, saying, “Go and lie in ambush in the vineyards 21 and watch. If the daughters of Shiloh come out to dance in the dances, then come out of the vineyards and snatch each man his wife from the daughters of Shiloh, and go to the land of Benjamin. 22 And when their fathers or their brothers come to complain to us, we will say to them, ‘Grant them graciously to us, because we did not take for each man of them his wife in battle, neither did you give them to them, else you would now be guilty.’” 23 And the people of Benjamin did so and took their wives, according to their number, from the dancers whom they carried off. Then they went and returned to their inheritance and rebuilt the towns and lived in them. 24 And the people of Israel departed from there at that time, every man to his tribe and family, and they went out from there every man to his inheritance.

[25] In those days there was no king in Israel. Everyone did what was right in his own eyes.

STUDY NOTES FOR JUDGES 1

STUDY NOTE FOR JUDGES 1:1–2:5 This section serves as the first part of an introduction to Judges, and in it the gradual shift from conquest to coexistence comes to expression. Additionally, the need for leaders who will fight against the Canaanites is expressed in the opening verse of the book. The covenant-keeping successes and failures of the various tribes, and God’s judgment on Israel for the covenant failure of letting the Canaanites live in the land, are recounted (cf. Deut. 7:1–2; 20:16–20). The space and detail given to Judah’s successes (vv. 3–20) contrast strongly with the brief accounts of the failures of the other tribes (vv. 21–36). The house of Joseph is treated positively (vv. 22–26), but Judah’s prominence is evidence that Israel should look to that tribe for leadership.

1:1–8 This opening story demonstrates that the land was conquered in principle under Joshua, yet there remain both pockets of Canaanite resistance (cf. Josh. 13:1) and large areas that still need to be settled. The allotted territory generally belongs to Israel, but many of the original inhabitants need to be dislodged.

1:1 After the death of Joshua. The book of Joshua opens similarly: “After the death of Moses” (Josh. 1:1).

Who. The Israelites ask an almost identical question at the end of the book: “Who shall go up first for us to fight against the people of Benjamin?” (20:18). A question raised at the beginning of the book to initiate holy war against the Canaanites is raised near the end of the book to initiate holy war within Israel.

Canaanites. The Canaanites are one of several groups inhabiting the land of Canaan. The Israelites have been commanded to dispossess and destroy them (Deut. 7:1–2; 20:16–20). Whether the Israelites can obey these terms of the covenant will be the issue for this entire introductory section. BACK TO JUDGES 1:1

STUDY NOTE FOR JUDGES 1:2 Judah shall go up. God’s choice is Judah. David and his heirs will come from this tribe, and this serves as evidence for God’s choice of the house of David during the war between the house of David and the house of Saul. BACK TO JUDGES 1:2

STUDY NOTE FOR JUDGES 1:6–7 cut off his thumbs and his big toes. The severing of the digits of Adoni-bezek is a form of ironic justice: he committed this act against seventy kings, and now it is done to him. It is a symbol of taking away one’s power and authority. BACK TO JUDGES 1:6

STUDY NOTE FOR JUDGES 1:8 sword. Judah obeys the covenant by destroying the inhabitants without mercy (Deut. 7:1–2; 20:16–20). Judah does not occupy Jerusalem at this point (v. 21). BACK TO JUDGES 1:8

STUDY NOTE FOR JUDGES 1:10–15 These verses, describing the victories of Caleb and Othniel, are essentially the same as Josh. 15:15–19. BACK TO JUDGES 1:10

STUDY NOTE FOR JUDGES 1:12 Caleb. Caleb, though of Kenizzite ancestry (Gen. 15:19; Num. 32:12), is counted as belonging to the tribe of Judah. He represented Judah when the spies were sent into Canaan (Num. 13:6). BACK TO JUDGES 1:12

STUDY NOTE FOR JUDGES 1:13 Othniel ... Caleb’s younger brother. He is the first judge whose judgeship is recounted in the book (3:7–11).

Achsah. It is significant that Othniel, the first and best of the judges, is married to the daughter of the godly Caleb, one of two (Joshua being the other) from the wilderness generation to enter the Promised Land. The significance is seen in connection with the theme of intermarriage to pagan women as the problem that leads eventually to apostasy (3:5–6). Othniel represents the solution, not the problem; in contrast, Samson is the epitome of the problem (14:1; 16:1; 16:4). BACK TO JUDGES 1:13

STUDY NOTE FOR JUDGES 1:19 the LORD was with Judah. God keeps His covenant promise (v. 2). With the exception of the house of Joseph, the writer deals briefly with the rest of the tribes, describing the failures of their efforts at settlement (1:27–36 note). Although the Ephraimites considered themselves to be the leading tribe among the Israelites, the book of Judges points to the ever-increasing role played by Judah, as was promised in Jacob’s blessing to Judah in Gen. 49:8.

chariots of iron. Such chariots, with their wooden wheels overlaid with iron, were powerful weapons, especially on the level plains. According to archaeological site surveys of the land, the major concentration of Canaanite settlements was in the valleys and plains of Canaan. In Iron Age I (c. 1200 B.C..), settlement surveys have demonstrated a great increase of sites in the hill country. BACK TO JUDGES 1:19

STUDY NOTE FOR JUDGES 1:20 Caleb. Caleb, from the tribe of Judah, is an example of faithfulness to the covenant. In Deut. 1:36–37, Caleb is rewarded for his covenant obedience, which flows from faith in God’s promise. BACK TO JUDGES 1:20

STUDY NOTE FOR JUDGES 1:21 people of Benjamin. The writer specifies that Benjamin, Saul’s tribe, does not make a final conquest of Jerusalem. This contrasts with the victories of Judah and provides an argument for Israel not to side with the house of Saul during the war between the house of David and the house of Saul. BACK TO JUDGES 1:21

STUDY NOTE FOR JUDGES 1:22 the LORD was with them. Besides Judah (v. 19), only with regard to the house of Joseph is it said that “the LORD was with them.” BACK TO JUDGES 1:22

STUDY NOTE FOR JUDGES 1:27–36 Judah, Benjamin, and Joseph have already been mentioned. The shortcomings of the remaining tribes are briefly presented in outline fashion. BACK TO JUDGES 1:27

STUDY NOTE FOR JUDGES 1:34 people of Dan. See chs. 17, 18. BACK TO JUDGES 1:34

STUDY NOTES FOR JUDGES 2

STUDY NOTE FOR JUDGES 2:1–5 This passage reviews the preceding chapter and, like 2:20–3:6, provides the background for the narrative that follows. The covenant was made between God and “your fathers,” and the covenant terms forbid treaties or mixed worship with the Canaanites. Failure to observe these requirements brings the judgment of the covenant on Israel (Deut. 28–31).

2:1 the angel of the LORD. Because the words of God’s preeminent messenger are the words of the Lord Himself (6:11–24; cf. Ex. 3:1–17), this should likely be read as a theophany, that is, a visible revelation of God. See 6:11–24; 13:2–23. The angel of the Lord led Israel out of captivity in Egypt and fought for them (Ex. 14:19; 23:20–23; 33:2; Num. 20:16; Is. 63:9). Some commentators suggest that the angel of the Lord, at least in these cases, is a preincarnate appearance of the Messiah.

Gilgal. At this time, the ark of the covenant is at Gilgal (Josh. 5:1–12).

I brought you up from Egypt. The Ten Commandments begin with the same statement (Ex. 20:2; Deut. 5:6), a reminder that the history of what God has done is linked to His commands. The sovereign God who sets out the terms of the covenant identifies Himself as the benefactor of His people.

and brought you into the land that I swore. God has kept His oath (Josh. 23:3–16). The chief difference here between God and His people is that God keeps His vow while the people break theirs.

I will never break my covenant. See Deut. 7:9. BACK TO JUDGES 2:1

STUDY NOTE FOR JUDGES 2:2 you shall break down their altars. Idolatry is the leading, typical act of covenant breaking (v. 11; Ex. 34:13; Num. 33:52; Deut. 7:5; 12:3; Josh. 23:16).

you have not obeyed. Israel has contracted marriages with the people of the land (3:5–6) and has not torn down their altars (6:25–32). The Canaanites cannot be driven out because of Israel’s sin. BACK TO JUDGES 2:2

STUDY NOTE FOR JUDGES 2:3 thorns ... a snare. Intermarriage and all other relationships with the Canaanites have been forbidden because such contact will lead to idolatry (Ex. 23:33; 34:12; Num. 33:55; Deut. 7:16; Josh. 23:12–13). For disobeying the terms of the covenant, Israel will suffer what Canaan suffered: removal from the land (Num. 33:56; Josh. 23:13; 2 Kin. 17:5–8; 25:1–11). BACK TO JUDGES 2:3

STUDY NOTE FOR JUDGES 2:6–3:6 This section serves as the second part of an introduction to Judges, and in it the gradual shift from Israel’s mere coexistence alongside the Canaanites to Israel’s apostate embrace of Canaanite religion comes to expression.

2:6–10 This section, except for v. 10, is similar to Josh. 24:28–31 and introduces the pattern for the cycle of the judges that follows. BACK TO JUDGES 2:6

STUDY NOTE FOR JUDGES 2:7 the people served the LORD. Echoes Josh. 24:31. Covenant obedience led to blessing in the land for Joshua’s generation. BACK TO JUDGES 2:7

STUDY NOTE FOR JUDGES 2:10 who did not know the LORD or the work that he had done for Israel. One generation is to declare God’s wonders to the next (Deut. 4:9; 6:1–6). Later psalmists extol them (Pss. 44:1–3; 78:2–8). If God’s people know Him personally and what He has done, they will obey the commands of His covenant. But after Joshua, the leaders—heads of families, priests, and judges—fail to keep the covenant or to tell the next generation about God’s mighty deeds. BACK TO JUDGES 2:10

STUDY NOTE FOR JUDGES 2:11–19 This passage presents the macrostructure or pattern of Israel’s history during the period of the judges. The first part of the sketch is Israel’s apostasy (vv. 11–13). It is followed by God’s response of anger and judgment by giving Israel into the hands of her enemies (vv. 14, 15). Subsequently, the Lord raises up a judge to deliver the people (v. 16). Although the judge succeeds for a time, the nation quickly returns to its ways of apostasy (v. 17). The nation reverts to wickedness, and the people become more corrupt than the previous generation (vv. 18, 19). The period of the judges is a downward spiral. See Introduction.

2:11 did what was evil. Lit. “the evil”; the definite article refers specifically to the sin of apostasy. This refrain occurs at 2:11; 3:7, 12; 4:1; 6:1; 10:6; 13:1.

served the Baals. Israel’s evil is summed up in their worship of false gods (v. 2 note). They choose Baal, the Canaanite storm god, and reject the Lord, who brought them through the Red Sea and is the true Lord of the storm. “Baals” is plural because Baal is worshiped differently in various Canaanite localities. Thus, “Baal” contrasts with the Lord, who is one who has integrity of character and is the same wherever and whenever He is encountered (Deut. 6:4; Heb. 13:8). BACK TO JUDGES 2:11

STUDY NOTE FOR JUDGES 2:13 Ashtaroth. These are the goddesses of fertility in the Canaanite pantheon. BACK TO JUDGES 2:13

STUDY NOTE FOR JUDGES 2:14 he gave them over. See Deut. 28:48; 1 Sam. 12:9. Israel’s enemies and oppressors have no power over God’s people unless God allows it. Israel’s conquest is now reversed, as people from outside Canaan (Arameans, Moabites, Midianites, Amalekites, and Philistines) oppress the Israelites, the new inhabitants of the land (3:8–12; 4:2; 6:1; 10:7; 13:1). BACK TO JUDGES 2:14

STUDY NOTE FOR JUDGES 2:15 the hand of the LORD was against them. The hand of the Lord is associated with the saving power of God (Ex. 3:20; 6:1; 13:3; Deut. 4:34). Now the same hand is turned against them in punishment. The Lord is faithful both to bless and to judge. When God rescues His people, He rescues them from their enemies as an act of grace. It is His own judgment that allows their enemies to prevail, and in rescuing them He must turn His own judgment aside. BACK TO JUDGES 2:15

STUDY NOTE FOR JUDGES 2:16 judges. The term for “judge” is not used in the sense of one who decides court cases but of one who delivers from injustice and oppression. The primary task of a judge is military in nature. The bulk of the material in the cycle of judges focuses on the military deliverance of the judges. BACK TO JUDGES 2:16

STUDY NOTE FOR JUDGES 2:17 they whored after. Since the covenant agreement can be compared to marriage, harlotry is a standard metaphor for faithlessness and disobedience (8:33; Deut. 31:16; Hosea). BACK TO JUDGES 2:17

STUDY NOTE FOR JUDGES 2:18 was moved to pity. The people’s groaning moves their God (Ex. 2:24; 6:5). BACK TO JUDGES 2:18

STUDY NOTE FOR JUDGES 2:19 They did not drop. Neither their judges (v. 17) nor the memory of how they have been delivered is enough to make the people keep the covenant (v. 10).

stubborn. This is one of the words used in Exodus regarding Pharaoh’s hard heart. He adamantly refused to allow Israel to leave Egypt; Israel now displays a similar obstinacy in her apostasy. BACK TO JUDGES 2:19

STUDY NOTE FOR JUDGES 2:23 left those nations. Explains why there are still Canaanites during a period when Israel was faithful (vv. 6–9; cf. Deut. 7:22–23; Josh. 13:1–7). Verses 20–22 and 3:1–4 provide a new reason for God’s leaving the Canaanites: to test the hearts of the people. BACK TO JUDGES 2:23

STUDY NOTES FOR JUDGES 3

STUDY NOTE FOR JUDGES 3:1 not experienced. See 2:10. Even God’s judgment is not without grace. The testing is an opportunity for a generation who has not seen the Lord work on their behalf to exercise faith and see His might with their own eyes (v. 2). BACK TO JUDGES 3:1

STUDY NOTE FOR JUDGES 3:3 Philistines ... Canaanites ... Sidonians ... Hivites. The Canaanites and the Hivites are to be utterly destroyed (Deut. 7:1, 2). BACK TO JUDGES 3:3

STUDY NOTE FOR JUDGES 3:5 among the Canaanites ... Jebusites. All these are nations devoted to destruction (3:3 note). Israel violates the covenant by living among them and not destroying them. BACK TO JUDGES 3:5

STUDY NOTE FOR JUDGES 3:6 their daughters they took. This coexistence leads the Israelites into the apostasy of idolatry. The result of making covenants with the Canaanites rather than destroying that population is repeatedly explained in the following narrative cycles (2:2). It becomes clear that the people care more about covenants with their pagan neighbors than about their covenant with God. BACK TO JUDGES 3:6

STUDY NOTE FOR JUDGES 3:7 the Baals and the Asheroth. See 2:11, 13 and notes. This is the apostasy that results from the coexistence mentioned in v. 6. BACK TO JUDGES 3:7

STUDY NOTE FOR JUDGES 3:9 Othniel. See notes on 1:13. Othniel is the epitome of a godly judge, being married to the godly Achsah. He forms a sharp contrast with Samson, seen in his relations with foreign women (14:1; 16:1; 16:4); see Introduction: Literary Features. In this account the prominence of Judah in Israel is highlighted, since the first judge is from Judah and is the only judge without an explicit failure in his covenant keeping. The success of Judah anticipates the future enthronement of David, who comes from that tribe. BACK TO JUDGES 3:9

STUDY NOTE FOR JUDGES 3:10 Spirit of the LORD. The Spirit is also mentioned in connection with Gideon, Jephthah, and Samson. By the gift of the Spirit, the judge is empowered to deliver the people (6:34; 11:29; 13:25; 14:6, 19; 15:14). This idiom does not necessarily reflect spiritual regeneration, but it signifies a special dispensation of the Lord’s power and authority granted to the judge. The Spirit of God temporarily empowers the judge to perform extraordinary feats of deliverance.

he judged Israel. This means he fights for Israel and delivers the nation. See Introduction: Title. BACK TO JUDGES 3:10

STUDY NOTE FOR JUDGES 3:11 the land had rest forty years. Though the pattern in 2:11–19 does not mention the time length of peace, the stories themselves end with a comment about peace or the lack of it (v. 30; 5:31; 8:28; 12:7; 15:20; 16:31). BACK TO JUDGES 3:11

STUDY NOTE FOR JUDGES 3:12–30 The story of Ehud humiliates the oppressor of God’s people.

3:12 See note on 2:11.

Eglon the king of Moab. The Lord strengthens the pagan king to be used as His instrument of judgment. BACK TO JUDGES 3:12

STUDY NOTE FOR JUDGES 3:13 the Ammonites and the Amalekites. Old enemies from the exodus period (Num. 14:45; 21:24).

the city of palms. The city of Jericho in the Jordan Valley; it was the first site conquered by Israel during the period of the conquest (Josh. 6). BACK TO JUDGES 3:13

STUDY NOTE FOR JUDGES 3:15 left-handed. Lit. “with his right hand restricted.” This is not the usual Hebrew word for “left-handed.” It is used elsewhere only in 20:16, also for the men of Benjamin. “Benjamin” can be translated “son of the right hand,” and the writer may be making a pun about a left-handed son of the right hand. BACK TO JUDGES 3:15

STUDY NOTE FOR JUDGES 3:16 two edges. Lit. “two mouths.” The sword of Ehud is double-edged. BACK TO JUDGES 3:16

STUDY NOTE FOR JUDGES 3:19 I have a secret message. The Hebrew term for “message” is “word” or “thing.” Perhaps a double entendre in which Eglon believes Ehud had a secret word, when in fact Ehud has a secret thing, a sword, in his cloak. BACK TO JUDGES 3:19

STUDY NOTE FOR JUDGES 3:20 I have a message from God for you. The secret message of v. 19 becomes a divine message. It is not a false word but the true word of God working against the same rod raised up by God to punish His people (v. 12 note). Eglon has been useful as a tool of God’s wrath against Israel, but now that wrath comes back upon him. Ehud does not invoke the covenantal name of Yahweh but rather employs the generic name Elohim. BACK TO JUDGES 3:20

STUDY NOTE FOR JUDGES 3:28 the LORD has given. Each major judge except for Othniel verbally acknowledges God’s control in Israel’s victory (4:14; 7:15; 11:21–30; 15:18; 16:28).

the fords of the Jordan. This seizure results in the conquest of Canaanites, whereas the corresponding seizure in 12:5 results in the conquest of Israelites. See Introduction: Literary Features. Holy war against Canaan later gives way to civil war within Israel, owing to Israel’s apostasy. BACK TO JUDGES 3:28

STUDY NOTE FOR JUDGES 3:30 rest for eighty years. See note on v. 11. BACK TO JUDGES 3:30

STUDY NOTE FOR JUDGES 3:31 Shamgar the son of Anath. Shamgar is mentioned only here and in the song of Deborah (5:6). Since Anath was a Canaanite goddess of war, perhaps “son of Anath” was a war hero’s nickname. Alternatively, Anath could be a place name (see 1:33 for mention of Beth-anath).

600 ... with an oxgoad. Samson later slays one thousand Philistines with the jawbone of a donkey (15:15–17). BACK TO JUDGES 3:31

STUDY NOTES FOR JUDGES 4

STUDY NOTE FOR JUDGES 4:2 Jabin. Perhaps a descendant of the Jabin mentioned in Josh. 11:1–9.

Hazor. During the northern campaign under Joshua, Israel had destroyed this city (Josh. 11:10–13). Apparently, the Canaanites recaptured and resettled the site, and it had become a royal center in Canaan. BACK TO JUDGES 4:2

STUDY NOTE FOR JUDGES 4:3 oppressed. The same verb is used of Israel’s circumstances in Egypt (Ex. 22:21).

twenty years. The first oppression lasted eight years (3:8) and the second for eighteen years (3:14), but this one under Jabin lasts two decades. There is an intensification in Israel’s sin and its oppression. BACK TO JUDGES 4:3

STUDY NOTE FOR JUDGES 4:4 Deborah, a prophetess, the wife of Lappidoth. Lit. “a woman, a prophetess, the wife of Lappidoth.” This emphasizes that this woman is the leader in Israel, and this is because the men lack faith, courage, and leadership (vv. 8, 9 notes). Deborah, a prophetess, is introduced at the point where the narrator usually mentions the deliverer (6:8 note). The word “prophetess” occurs five times in the OT (Ex. 15:20; 2 Kin. 22:14; 2 Chron. 34:22; Neh. 6:14; Is. 8:3). Although there is a feminine ending on the word “prophet,” the author adds the word “woman” in his description. He is underscoring the unique, special character of this judgeship. BACK TO JUDGES 4:4

STUDY NOTE FOR JUDGES 4:5 sit ... for judgment. That is, she is a magistrate, handing down legal decisions. BACK TO JUDGES 4:5

STUDY NOTE FOR JUDGES 4:6 Mount Tabor. A rounded hillock standing isolated on the north side of the plain in the Jezreel Valley, approximately fourteen miles (22 km) southwest of the Sea of Galilee. BACK TO JUDGES 4:6

STUDY NOTE FOR JUDGES 4:7 river Kishon. The River Kishon is near the base of Mount Tabor and is virtually dry for much of the year (v. 15 note). BACK TO JUDGES 4:7

STUDY NOTE FOR JUDGES 4:8 If you will go. Barak is asking Deborah to risk her life to verify the truth of her words, and he is also asking a woman to do what he had been assigned to do. From his point of view, the mission is suicidal, since the exposed Mount Tabor can easily be surrounded by the chariots of Sisera, cutting off any escape. Barak’s faith is not equal to this danger. BACK TO JUDGES 4:8

STUDY NOTE FOR JUDGES 4:9 will not lead to your glory. Barak is punished for doubting (v. 8). Deborah has spoken the word of God to him (v. 6), yet he hesitates to obey. He refuses to go unless Deborah accompanies him.

for the LORD will sell Sisera into the hand of a woman. The enemy will not be delivered to Barak but to a woman. Jael (v. 17) will succeed where faithless Barak will fail (vv. 18–22). The male leaders in Israel are shamed for their lack of courage and leadership. BACK TO JUDGES 4:9

STUDY NOTE FOR JUDGES 4:10 Zebulun and Naphtali. See 5:13–18. These are the two tribes located directly north of the Jezreel Valley and Mount Tabor. BACK TO JUDGES 4:10

STUDY NOTE FOR JUDGES 4:13 river Kishon. See note on v. 7. BACK TO JUDGES 4:13

STUDY NOTE FOR JUDGES 4:14 the LORD has given Sisera. Deborah confirms her word from the Lord (v. 7). It is the Lord who fights for Israel. BACK TO JUDGES 4:14

STUDY NOTE FOR JUDGES 4:15 the LORD routed. From Deborah’s song we learn that the Lord does this by sending rain that causes flash floods, trapping the chariots (5:4). BACK TO JUDGES 4:15

STUDY NOTE FOR JUDGES 4:18–21 See 5:24–27 for the poetic account. BACK TO JUDGES 4:18

STUDY NOTE FOR JUDGES 4:21 drove the peg into his temple. No motive is given for Jael’s action. A woman kills Sisera by striking his head, and the Lord’s word to Barak is fulfilled (v. 9). In this era, women are not normally warriors, and it is considered shameful to die at the hands of a woman (9:53–54). Jael drives the point home that Israel is saved by the hand of a woman. In the corresponding story about Abimelech, a woman crushes the head of Abimelech by dropping a millstone on him (9:53); see Introduction: Literary Features. BACK TO JUDGES 4:21

STUDY NOTES FOR JUDGES 5

STUDY NOTE FOR JUDGES 5:1–32 The song of Deborah and Barak is a victory song celebrating what has just taken place (cf. Ex. 15:1–18, the song of Moses). Scholars acknowledge that its structure, grammar, and vocabulary reflect an early date. The song is also recognized for its outstanding literary quality. BACK TO JUDGES 5:1

STUDY NOTE FOR JUDGES 5:2 That the leaders took the lead. Leadership is a major theme in Judges. BACK TO JUDGES 5:2

STUDY NOTE FOR JUDGES 5:4 from Seir ... from the region of Edom. Mount Seir is the main mountain ridge running through Edom, Israel’s point of departure for the battles of conquest (Deut. 33:2). God is pictured as the mighty warrior going before His people.

5:4, 5 the earth trembled ... before the LORD . God is pictured as a warrior who fights by means of the created elements.

earth ... heavens. A literary feature called a merism, which references two opposites that are all inclusive. In other words, all creation trembled at the movement of the Lord. BACK TO JUDGES 5:4

STUDY NOTE FOR JUDGES 5:6 the highways were abandoned. Israel’s failed leadership prior to Deborah resulted in chaos and foreign domination. It was not like the days in which God was the warrior at the front of Israel (vv. 4–5). The roads were abandoned because they were not safe for travel on account of the foreign oppressors and robbers. No one provided protection. BACK TO JUDGES 5:6

STUDY NOTE FOR JUDGES 5:7 villagers ceased. This probably indicates that due to the dangerous times, most people were living in walled cities for protection.

a mother in Israel. Since the princes would not lead (implied by v. 2), a woman was raised up to lead Israel. Cf. this “mother in Israel” with the despairing mother of Sisera (v. 28). BACK TO JUDGES 5:7

STUDY NOTE FOR JUDGES 5:8 When new gods were chosen, then war was in the gates. A poetic representation of the cycle of sin and punishment (2:11–19). Idolatry brings suffering to the city. BACK TO JUDGES 5:8

STUDY NOTE FOR JUDGES 5:9 offered themselves. Later in the song, there is a pointed comparison of those who volunteered to fight and those who for some reason refused (vv. 13–23). BACK TO JUDGES 5:9

STUDY NOTE FOR JUDGES 5:10 ride on white donkeys. Donkeys were ridden by nobility in the era of the judges.

you who walk. The mention of both the rich who ride and the lowly who walk reflects the point that all types of people are to retell the story of Deborah and Barak and, in particular, the work of the Lord. BACK TO JUDGES 5:10

STUDY NOTE FOR JUDGES 5:11 the righteous triumphs of the LORD. The Lord’s righteous acts are His intervention and defeat of His people’s enemies. These are His judgments in the earth (cf. Rev. 15:4). BACK TO JUDGES 5:11

STUDY NOTE FOR JUDGES 5:12 Awake. Six commands appear in this verse to emphasize what Deborah and Barak are to do. BACK TO JUDGES 5:12

STUDY NOTE FOR JUDGES 5:14–18 The following tribes and clans took part in the battle at Mount Tabor: Ephraim, Benjamin, Machir (Gen. 50:23), Zebulun, Issachar, and Naphtali. Not all Israel participated because it was a regional conflict. BACK TO JUDGES 5:14

STUDY NOTE FOR JUDGES 5:15 great searchings. The failure of Reuben, Gilead, Dan, and Asher (v. 17) to participate shows that Israel was not united prior to the battle and remains disunited thereafter. BACK TO JUDGES 5:15

STUDY NOTE FOR JUDGES 5:17 Dan. Obviously the migration of Dan to the north had not yet taken place. BACK TO JUDGES 5:17

STUDY NOTE FOR JUDGES 5:20 the stars fought. The forces of nature fought on the side of the Lord. The participation of the heavens means that God was intervening, fighting as the divine warrior from heaven. BACK TO JUDGES 5:20

STUDY NOTE FOR JUDGES 5:23 Meroz. A city of uncertain location, although it probably lies just north of Mount Tabor. BACK TO JUDGES 5:23

STUDY NOTE FOR JUDGES 5:24–27 This section of the song closely parallels the narrative of 4:18–22. BACK TO JUDGES 5:24

STUDY NOTE FOR JUDGES 5:28 the mother of Sisera. The scene changes from the tent of Jael to the house of Sisera’s mother. BACK TO JUDGES 5:28

STUDY NOTE FOR JUDGES 5:31 rest for forty years. This standard conclusion ties Deborah’s and Barak’s song to ch. 4 (cf. 2:18; 3:11). BACK TO JUDGES 5:31

STUDY NOTES FOR JUDGES 6

STUDY NOTE FOR JUDGES 6:1–8:32 Gideon was one of the greatest judges, as evidenced by several facts: (1) his story is the longest in the book; (2) the Lord is more visibly active in his story than in any of the others; (3) the angel of the Lord appeared to him but to no other judge (vv. 11–24); (4) centuries later, Isaiah remembers Gideon’s defeat of Midian as a significant victory (Is. 9:4; 10:26); (5) he is listed first in Samuel’s list of deliverers (“Jerubbaal,” 1 Sam. 12:11); (6) he is paralleled with Moses (6:11–24 note); (7) the people sought to make him king (8:22–23); and (8) he lived like a king (8:26–27, 30, 32). Yet for all this, Gideon was conflicted and failed badly at one point by making a gold ephod that drew him and others into sin (8:27). Gideon is thus the turning point in the downward spiral of the judges. In both his greatness and his deficiency, Gideon points to the need for a better deliverer, a king who will truly keep the covenant—Jesus Christ. BACK TO JUDGES 6:1

STUDY NOTE FOR JUDGES 6:2 Midian overpowered. None of the other stories in Judges devotes such attention to the details of the Midianite oppression as this one. Homes, crops, and livestock were subject to the covenant curse (Deut. 28:30–33, 38–42). BACK TO JUDGES 6:2

STUDY NOTE FOR JUDGES 6:6 was brought very low. Lit. “made small.” The covenant curse is a reversal of God’s promise to Abraham (Gen. 15:5; 22:17; Deut. 28:62; Ps. 107:38, 39).

cried out. See 2:18; 3:9. BACK TO JUDGES 6:6

STUDY NOTE FOR JUDGES 6:8 a prophet. An anonymous prophet. The prophets constantly remind the people of their covenant obligations. The words of this unnamed prophet (vv. 8–10) are virtually identical to the words of the angel of the Lord in 2:1–3.

6:8, 9 brought ... delivered ... drove them ... gave you. In Israel, religious apostasy is always linked to forgetting God’s saving acts and His law. Remembering these saving actions of God and His revelation is the first part of keeping the covenant. BACK TO JUDGES 6:8

STUDY NOTE FOR JUDGES 6:11–24 This is the heart of the Gideon narrative. His call is similar to Moses’s call (Ex. 3); he asks the question that is central to the book’s message (v. 13); and his search for faith begins with signs (6:1–8:32 note). The need for a covenant-keeping deliverer like the prophet Moses and the resulting search for one is the focus of Judges.

6:11 angel of the LORD came. See 2:1; 13:3. BACK TO JUDGES 6:11

STUDY NOTE FOR JUDGES 6:13 why. This question is central to Judges. The angel does not answer the question, since the prophet has already answered it (vv. 8–10; Deut. 28:47–52; 29:24–27; 31:17, 18). Some of the psalms ask a similar question (Pss. 44:20; 74:9–11). BACK TO JUDGES 6:13

STUDY NOTE FOR JUDGES 6:14 LORD. The Hebrew text identifies the angel of the Lord with the covenant Lord Himself. BACK TO JUDGES 6:14

Gideon’s Battles with the Amalekites

Go in this might of yours. See v. 34; 7:2, 7. God will be his strength, though Gideon does not yet know it.

STUDY NOTE FOR JUDGES 6:15 weakest. When asked about kingship, Saul uses similar words (1 Sam. 9:21). Gideon’s response is reminiscent of Moses’s question in regard to his call to deliver Israel from Egypt (Ex. 3:11). BACK TO JUDGES 6:15

STUDY NOTE FOR JUDGES 6:22 I have seen ... face. See 13:22; Deut. 5:24; Is. 6:5; 1 Tim. 6:16. Again, this is reminiscent of Moses’s relationship with God (Deut. 34:10). BACK TO JUDGES 6:22

STUDY NOTE FOR JUDGES 6:25–32 This episode in Gideon’s life reveals how he comes to be known as Jerubbaal. His father’s idolatry is tragic in light of what Gideon says about “our fathers” in v. 13.

6:25, 26 pull down the altar. See Deut. 12:3.

6:26 due order. That is, according to the prescriptions of the Book of the Covenant (Ex. 20:24–25). BACK TO JUDGES 6:25

STUDY NOTE FOR JUDGES 6:31 If he is a god. See 10:14. BACK TO JUDGES 6:31

STUDY NOTE FOR JUDGES 6:33–40 Gideon’s struggle to believe is seen in his seeking of signs (v. 17), which the Lord does not refuse to give him (cf. Luke 1:18–20). BACK TO JUDGES 6:33

STUDY NOTE FOR JUDGES 6:34 Spirit of the LORD. See 3:10 and note; 11:29; 13:25; 14:6, 19; 15:14. BACK TO JUDGES 6:34

STUDY NOTE FOR JUDGES 6:36 If you will save. Even though the Spirit has come upon him, Gideon still struggles to trust the Lord. BACK TO JUDGES 6:36

STUDY NOTES FOR JUDGES 7

STUDY NOTE FOR JUDGES 7:1–8 The drastic reduction of troops demonstrates God’s power to save Israel and brings Him glory. It also challenges Gideon and encourages Israel to trust him.

7:1 Harod. Gideon and his men are encamped near this spring, which lies south of the Midianites who are spread out in the Valley of Jezreel. BACK TO JUDGES 7:1

STUDY NOTE FOR JUDGES 7:3 fearful and trembling. Israelite laws of warfare allow for certain exemptions from military service (Deut. 20:5–9). One exemption is for the cowardly person, because timidity is infectious and can easily spread to other troops. This is the first test to reduce the size of Gideon’s force. BACK TO JUDGES 7:3

STUDY NOTE FOR JUDGES 7:5–6 laps ... kneels down. This second test probably reflects how ready and alert the soldiers are for battle. One who kneels down appears more vulnerable to attack than the one who brings the water to his mouth by his hand. BACK TO JUDGES 7:5

STUDY NOTE FOR JUDGES 7:10 if you are afraid. God provides Gideon with a preview of the victory that he will soon have over the Midianites. BACK TO JUDGES 7:10

STUDY NOTE FOR JUDGES 7:19 the middle watch. The Hebrews in Gideon’s day divide the night into three watches. Ex. 14:24 and 1 Sam. 11:11 mention the “morning watch.” In the NT period, the Jews separate the night into four watches (see Matt. 14:25). The middle watch signifies the period after the Midianites had gone to sleep. BACK TO JUDGES 7:19

STUDY NOTE FOR JUDGES 7:20 A sword for the LORD and for Gideon. The Israelites send the Midianites into panic and flight by employing trumpets, jars, and torches, but no swords of Israel are mentioned. Ironically, the swords of Midianite destruction are their own (v. 22). BACK TO JUDGES 7:20

STUDY NOTE FOR JUDGES 7:23–8:21 Israel’s lack of unity is apparent in the difficulties between Gideon, Ephraim, Succoth, and Penuel. BACK TO JUDGES 7:23

STUDY NOTE FOR JUDGES 7:25 at the rock of Oreb. See Is. 10:26. BACK TO JUDGES 7:25

STUDY NOTES FOR JUDGES 8

STUDY NOTE FOR JUDGES 8:1–3 The conflict here between Ephraim and Gideon is similar to the conflict between Ephraim and Jephthah (see 12:1–6). Gideon belongs to the tribe of Manasseh (6:15). The Ephraimites resent Gideon’s victory because they see themselves as the tribe that should provide leadership for the Israelites. BACK TO JUDGES 8:1

STUDY NOTE FOR JUDGES 8:4–21 Gideon has problems with the men of Succoth and Penuel and ultimately punishes both for failing to help him in his pursuit of the Midianite leaders. Many problems during the period of the judges occur because of the infighting among Israelite tribes, clans, and cities. BACK TO JUDGES 8:4

STUDY NOTE FOR JUDGES 8:18–21 The text reveals that Gideon’s attack on the Midianites is partly a personal feud because Zebah and Zalmuna, Midianite kings, destroyed his brothers some time earlier. BACK TO JUDGES 8:18

STUDY NOTE FOR JUDGES 8:22–23 Rule over us ... the LORD will rule. These verses demonstrate a major antithesis in the book: the people desire a human king to rule over them, yet the Lord is their true king. This conflict finds its climax in 1 Sam. 8. These verses also show Gideon’s inner conflict regarding whether he should be king (v. 31 note). BACK TO JUDGES 8:22

STUDY NOTE FOR JUDGES 8:24 give me the earrings. Though Gideon rejects kingship, he acts like a king (v. 30). BACK TO JUDGES 8:24

STUDY NOTE FOR JUDGES 8:27 ephod. The genuine ephod of the high priest is employed for seeking the Lord’s will (1 Sam. 23:9–11; 30:7, 8).

whored after it. Gideon, the greatest of the judges until Samuel, gives the people occasion to sin (2:17 and notes).

a snare to Gideon and to his family. Gideon’s father was an idolater (6:25), and now Gideon falls into the same sin. BACK TO JUDGES 8:27

STUDY NOTE FOR JUDGES 8:31 Abimelech. Gideon names the son of his concubine “Abimelech” (“my father is king”) notwithstanding all Gideon’s claims to the contrary. See vv. 23, 24. BACK TO JUDGES 8:31

STUDY NOTE FOR JUDGES 8:33–9:57 Though not called a judge, Abimelech is treated as a judge in the outline of the book because he is described in the concentric pattern of the stories about the judges (see Introduction: Literary Features). The Abimelech story demonstrates the disaster wrought by the wrong kind of king. Abimelech is an anti-deliverer, an oppressor of the people, and a breaker of the covenant. His story raises the question of who should be king (9:2, 8–20, 28, 29). In light of this question, it is significant that Abimelech and Saul resemble each other in important ways (9:23 note; 9:54 note). This implies that Saul and Abimelech are the same sort of king.

8:33 Baal-berith. Lit. “Baal (lord) of the covenant,” a counterfeit of the God who truly is the Lord of the covenant. See note on 9:4. BACK TO JUDGES 8:33

STUDY NOTE FOR JUDGES 8:34 did not remember. Remembering God and His work of salvation is the first step in covenant obedience (2:10 note). BACK TO JUDGES 8:34

STUDY NOTE FOR JUDGES 8:35 they did not show steadfast love. See 9:5, 16–19. BACK TO JUDGES 8:35

STUDY NOTES FOR JUDGES 9

STUDY NOTE FOR JUDGES 9:1 Abimelech. See note on 8:31. BACK TO JUDGES 9:1

STUDY NOTE FOR JUDGES 9:4 Baal-berith. See notes on v. 46; 8:33. The temple of Baal-berith paid the wages of those who oppressed Israel under Abimelech. Archaeologists have discovered a temple from the era of Joshua and the judges at Shechem that contained an altar and a huge standing stone (Josh. 24:26, 27). The excavators have identified this cultic structure with the temple of Baal-berith or El-berith in Judges 9. BACK TO JUDGES 9:4

STUDY NOTE FOR JUDGES 9:5 on one stone. The men were in effect sacrificed to Baal-berith (v. 53 note). BACK TO JUDGES 9:5

STUDY NOTE FOR JUDGES 9:7 Mount Gerizim. The mount of blessing (Deut. 27:12) was used for a curse. This highlights the reversal theme that permeates the Abimelech story (8:33–9:57 note). BACK TO JUDGES 9:7

STUDY NOTE FOR JUDGES 9:14 bramble. As the product of idolatry (v. 4), Abimelech’s kingship will be a thorn to Israel (2:3 note). BACK TO JUDGES 9:14

STUDY NOTE FOR JUDGES 9:20 let fire. Jotham’s curse is fulfilled in vv. 45–52. BACK TO JUDGES 9:20

STUDY NOTE FOR JUDGES 9:23 an evil spirit. Both Abimelech and Saul experience an evil spirit come against them as they begin to lose their kingdoms (1 Sam. 16:14). BACK TO JUDGES 9:23

STUDY NOTE FOR JUDGES 9:26 Gaal. Gaal is a second “Abimelech,” a lost brother claiming the right to rule by right of his ancestry. BACK TO JUDGES 9:26

STUDY NOTE FOR JUDGES 9:28 Who is Abimelech. Note the similar speech at v. 2, also delivered in Shechem. BACK TO JUDGES 9:28

STUDY NOTE FOR JUDGES 9:45 sowed it with salt. This will ruin it for farming. It also symbolized that the city will be barren and dead from now on (Deut. 29:23). Jeroboam later rebuilds the city, and it serves as his capital for a short time (1 Kin. 12:25). BACK TO JUDGES 9:45

STUDY NOTE FOR JUDGES 9:46 El-berith. Lit. “god of the covenant.” El was the father of the gods in the Canaanite pantheon. This is probably the same temple as the one mentioned at 9:4, which supplied Abimelech money. Now he returns to destroy it. BACK TO JUDGES 9:46

STUDY NOTE FOR JUDGES 9:48 do as I have done. Abimelech’s words, as he leads his men, resemble his father’s (7:17). BACK TO JUDGES 9:48

STUDY NOTE FOR JUDGES 9:49 set the stronghold on fire. This fulfills Jotham’s curse (v. 20). BACK TO JUDGES 9:49

STUDY NOTE FOR JUDGES 9:51 Towers are mentioned elsewhere in Judges (8:17; 9:46–49). At the site of Giloh the foundations of a square tower (124 sq. ft.; 11.5 sq. m.) have been found from this period. This discovery indicates that the tower was well built, having been constructed of large, roughly hewn stones; its interior was filled with rubble. BACK TO JUDGES 9:51

STUDY NOTE FOR JUDGES 9:53 an upper millstone. A stone figures prominently in Abimelech’s death, as it did in the murder of all his brothers (9:5 note). This is part of a grinding stone used to reduce wheat into flour; such stones are frequently found in excavations of the period. Abimelech’s death is an example of ironic justice (see v. 56). BACK TO JUDGES 9:53

STUDY NOTE FOR JUDGES 9:54 Draw your sword and kill me. Like Saul (1 Sam. 31:4), Abimelech seeks to die proudly. This incident, like the presence of an evil spirit from God (9:23 and note), is a strong point of resemblance between Saul and Abimelech.

A woman killed him. He shares this indignity with Sisera (4:9). BACK TO JUDGES 9:54

STUDY NOTE FOR JUDGES 9:56 Thus God returned. God is not highly visible in this narrative (9:23 note), but He brings Abimelech to judgment. BACK TO JUDGES 9:56

STUDY NOTES FOR JUDGES 10

STUDY NOTE FOR JUDGES 10:1–5 Two judges, Tola and Jair, are introduced with few details. Four other minor judges are described in similar fashion (3:31; 12:8–15).

10:1 Tola. Tola is mentioned only here in Scripture. BACK TO JUDGES 10:1

STUDY NOTE FOR JUDGES 10:3 Jair. Like Tola, Jair is not mentioned anywhere else in the Bible. BACK TO JUDGES 10:3

STUDY NOTE FOR JUDGES 10:4 who rode on thirty donkeys. Thirty sons, thirty donkeys, and the control of thirty towns indicate great wealth and power (5:10). BACK TO JUDGES 10:4

STUDY NOTE FOR JUDGES 10:6–12:7 Cf. 1 Sam. 12:11. The list of idols that Israel is following grows, and the internal chaos of Israel becomes more pronounced (10:6; 12:1–7), indicating further decline. Jephthah brings only six years of peace (12:7) instead of peace for a generation (3:11, 30; 5:31; 8:28). Finally, Jephthah rashly and sinfully sacrifices his daughter (11:30–40 note).

Many things about Jephthah are reminiscent of Gideon, Abimelech, and Saul. Jephthah, like Gideon, is a “mighty man of valor” (6:12; 11:1). Both men make the Ephraimites angry by not calling them to participate in battle (8:1–3; 12:1–6). Jephthah and Abimelech are both outcast sons, one born to a concubine and the other to a harlot. They gather to themselves bands of adventurers (9:4; 11:3). Both Jephthah and Saul are made leaders in Mizpah (11:11; 1 Sam. 10:17), and both men face Ammonites as their first adversaries (11:12–29; 1 Sam. 11:1–11). Jephthah and Saul each make an unwise vow that threatens their firstborn, and each offers an unlawful sacrifice (11:30–40; 1 Sam. 13:8–14; 14:24–25).

10:6 gods. In previous accounts, only the Baals and the Ashtaroth are mentioned (2:11, 13; 3:7). This longer list of gods indicates a downward spiral in Israel’s violations of the covenant. See also vv. 11–12 and note. The peoples mentioned surround Israel on its borders during the era of the judges. BACK TO JUDGES 10:6

The Judges of Israel

STUDY NOTE FOR JUDGES 10:10–16 This is the only account in Judges where Israel not only cries out to God but also puts away idols. Elsewhere, they simply cry out to the Lord, and He delivers them (3:9, 15; 4:3; 6:6, 7).

10:10 forsaken our God and have served the Baals. The same language is used in their indictment in v. 6. BACK TO JUDGES 10:10

STUDY NOTE FOR JUDGES 10:12 oppressed you. The list of gods in v. 6 coincides almost identically with the list of oppressing nations. Israel has rejected the God who had saved them and instead has followed the compassionless gods of their oppressors. BACK TO JUDGES 10:12

STUDY NOTE FOR JUDGES 10:13 no more. See 2:3; Deut. 8:19, 20; 31:16, 17; Num. 33:55–56; Josh. 23:13 BACK TO JUDGES 10:13

STUDY NOTE FOR JUDGES 10:14 cry out to the gods whom you have chosen. See Deut. 32:37, 38. The same taunt is made in Jer. 2:28; 11:12, 13. BACK TO JUDGES 10:14

STUDY NOTE FOR JUDGES 10:15 deliver us. The desire to be delivered, rather than to serve the Lord, is Israel’s true motive in repenting. BACK TO JUDGES 10:15

STUDY NOTE FOR JUDGES 10:17 Mizpah. See 11:11; 20:1. BACK TO JUDGES 10:17

STUDY NOTES FOR JUDGES 11

STUDY NOTE FOR JUDGES 11:1 a mighty warrior. This is what Gideon was called (6:12).

son of a prostitute. Jephthah’s heritage makes him an outcast (v. 2). BACK TO JUDGES 11:1

STUDY NOTE FOR JUDGES 11:3 worthless fellows. Another similarity between Jephthah and Abimelech is their followers (9:4). BACK TO JUDGES 11:3

STUDY NOTE FOR JUDGES 11:9 the LORD gives them. By attributing the victory to God, Jephthah shows his faith in God. BACK TO JUDGES 11:9

STUDY NOTE FOR JUDGES 11:10 The LORD will be witness. The elders are swearing an oath in order to confirm a covenant. BACK TO JUDGES 11:10

STUDY NOTE FOR JUDGES 11:11 Jephthah spoke all his words before the LORD at Mizpah. The covenant is confirmed before the Lord in Mizpah. Years later, the people make Saul king, also before the Lord, at Mizpah (1 Sam. 10:17). BACK TO JUDGES 11:11

STUDY NOTE FOR JUDGES 11:12–29 For the historical background to this conflict, see Num. 20:14–21; 21:10–35; Deut. 2:16–3:11. At the time of Jephthah, the Ammonites hope to extend their territory into what once was their land but has now been Israel’s for three hundred years. Jephthah counters Ammonite demands by rehearsing this history and showing that the Israelites took no more than what the God of Israel gave them and, having been instructed by Him (Deut. 2:18, 19), the Israelites did not take anything from Ammon.

11:12 king of the Ammonites. Like Saul later, Jephthah’s first adversaries are the Ammonites (1 Sam. 11:1–11). Gilead is the region threatened in Saul’s story as well. BACK TO JUDGES 11:12

STUDY NOTE FOR JUDGES 11:23 the LORD, the God of Israel. Warfare in the ancient world was viewed as a battle between the gods of the opposing forces. Israel’s victory over Ammon in the days of Moses was the work of the God of Israel, and no one could dispute the result (v. 24). See v. 21. BACK TO JUDGES 11:23

STUDY NOTE FOR JUDGES 11:27 The LORD, the Judge, decide this day. See vv. 21, 23. Jephthah declares that God is the judge over all peoples and gods. Here the word is used in a legal sense, as in handing down a decision, although God will ultimately be a deliverer as well (vv. 32, 33). Judges affirms that God is the true king (8:23) and judge who alone can solve Israel’s woes. BACK TO JUDGES 11:27

STUDY NOTE FOR JUDGES 11:29 Spirit of the LORD. See 3:10 and note. Because the king of Ammon rejected Jephthah’s plea for peace, Jephthah is likely traveling through Gilead and Manasseh to raise an army (see v. 32). BACK TO JUDGES 11:29

STUDY NOTE FOR JUDGES 11:30–40 Jephthah defeats the Ammonites, but in the process sins greatly when he makes a rash vow to the Lord and sacrifices his daughter as a burnt offering. God is not to be worshiped in the way the pagans worship their gods, namely, by human sacrifice (Deut. 12:31; 18:10; Ps. 106:37, 38). Although he is a deliverer who has given evidence of his faith, Jephthah does not show the people how to keep the covenant (vv. 10, 11, 21, 23, 27). Like Jephthah, Saul also makes a rash vow that turns out to be a threat to his child (1 Sam. 14:24–45). BACK TO JUDGES 11:30

STUDY NOTE FOR JUDGES 11:31 burnt offering. A sacrifice that is totally consumed by fire (Lev. 1) or what the Septuagint calls a “holocaust.” It may be that Jephthah expects an animal to come out of the house to meet him. At this time, animals roam freely in the courtyards of houses. Excavations at Megiddo from this period have revealed houses that were two-storied, three-sided complexes in which families probably lived in the second floor. BACK TO JUDGES 11:31

STUDY NOTE FOR JUDGES 11:35 tore his clothes. The sign of mourning over death (cf. Job 1:20).

opened my mouth. Vows are sacred (Deut. 23:21–23), and they are to be kept (Num. 30:2). Jephthah refuses to retract his vow even though it was an unlawful oath according to the prohibition of human sacrifice in Israel. BACK TO JUDGES 11:35

STUDY NOTE FOR JUDGES 11:36 do to me according to what has gone out of your mouth. That is, “offer me as a sacrifice” (vv. 30, 31). BACK TO JUDGES 11:36

STUDY NOTE FOR JUDGES 11:37 weep for my virginity. This probably means to lament that she will never marry or have children (vv. 38, 39). BACK TO JUDGES 11:37

STUDY NOTE FOR JUDGES 11:39 according to his vow. Lit. “he did to her his vow which he vowed.” Jephthah sacrifices his daughter as a burnt offering. It is observed that she is a virgin, but this is not the content of the vow. Human sacrifice is sin, an imitation of pagan practice (11:30–40 note; Deut. 12:31; Ps. 106:38).

11:39–40 This ritual is never mentioned again in the OT. Perhaps it was a mere regional activity that died out after the time of the judges. BACK TO JUDGES 11:39

STUDY NOTES FOR JUDGES 12

STUDY NOTE FOR JUDGES 12:1–7 Following immediately after the sacrifice of his daughter (11:30–40), this story implies that Jephthah’s struggle with Ephraim and his abbreviated judgeship (v. 7) are God’s judgment on him for making the sacrifice. Ps. 78 (esp. vv. 9–11, 67) reflects on Ephraim’s failure to fight and explains God’s rejection of Ephraim as the ruling tribe in Israel. David from the tribe of Judah is chosen by God to lead Israel (Ps. 78:68–72).

12:1 men of Ephraim. Like Gideon, Jephthah has trouble with Ephraim (8:1–5); unlike with Gideon, this trouble leads to civil war. Unity is sorely lacking in Israel, and the Ephraimites grumble against Jephthah because they view him as usurping their position as the leaders of Israel. On this occasion their failure to lead responsibly results in their punishment.

Why. See 8:1 for an almost identical question put to Gideon. BACK TO JUDGES 12:1

STUDY NOTE FOR JUDGES 12:4 the midst of Ephraim and Manasseh. The Gileadites are descended from Joseph, as are the tribes of Ephraim and Manasseh. BACK TO JUDGES 12:4

STUDY NOTE FOR JUDGES 12:5 fords of the Jordan. Gilead is on the east side of the Jordan, Ephraim on the west. This seizing contrasts with that in 3:28 (see Introduction: Literary Features). BACK TO JUDGES 12:5

STUDY NOTE FOR JUDGES 12:6 Shibboleth ... Sibboleth. The Ephraimites can be recognized by the way certain words are pronounced in their dialect. The word is fairly uncommon in the Hebrew Bible, and it likely means “a flowing stream,” “an ear of grain,” or “a bunch of twigs.” Whatever the meaning, it is a rare word used to trap an Ephraimite, who has difficulty pronouncing it. BACK TO JUDGES 12:6

STUDY NOTE FOR JUDGES 12:7 Jephthah judged Israel six years. Previous judges led for forty or eighty years, and peace lasted a generation or two. Jephthah’s abbreviated rule, the increased number of gods being worshiped, and the civil war with Ephraim contribute to a picture of Israel’s downward spiral. BACK TO JUDGES 12:7

STUDY NOTE FOR JUDGES 12:8–15 Ibzan, Elon, and Abdon are briefly mentioned (10:1–5 note). Nothing more is known about them. They bring the total of judges mentioned in the book to twelve. The descriptions of Ibzan and Abdon in particular demonstrate that they are men of means and power. BACK TO JUDGES 12:8

STUDY NOTES FOR JUDGES 13

STUDY NOTE FOR JUDGES 13:1–16:31 Samson’s story is the last in the cycle of the judges. A Nazirite from the womb, his birth is a supernatural gift to barren parents. As happened with the great judge Gideon, the Angel of the Lord appears at his calling, but unlike any other judge, he is called from the womb. He also experiences the Spirit coming upon him more than any other judge (13:25; 14:6, 19; 15:14). Of all the judges, Samson is perhaps the most complex. Having taken the Nazirite vow (13:4, 5, 7, 14; 16:17; cf. Num. 6:1–21), he exhibits through his conduct a growing disregard for God’s covenant and his vow. His interest in delivering Israel seems at times to be overshadowed by his pursuit of pleasure and personal glory. The fanfare of his calling and the circumstances surrounding his birth only heighten the tragedy of his life and emphasize the depths to which Israel has descended. Nevertheless, God raises him up to deliver Israel from the Philistines (v. 5), and He uses even the sins of Samson as an occasion against them (14:4).

Though the Spirit comes upon him repeatedly, this has no apparent impact on his character. Yet the account of the end of his life (16:25–31) reflects a renewal of his faith while a prisoner of his (and God’s) enemies. In spite of his shortcomings, Samson demonstrates genuine faith in the Lord, as is evidenced by the fact that the author of Hebrews lists Samson on the honor roll of faith (Heb. 11:32).

13:1 the people of Israel again did what was evil. The usual introductory formula is especially abbreviated (cf. 2:11–19).

gave them ... Philistines. See 2:14; 1 Sam. 12:9. BACK TO JUDGES 13:1

STUDY NOTE FOR JUDGES 13:2–25 Like Gideon (6:11–24), Samson’s parents do not recognize the Angel of the Lord. They see a miraculous fire and then fear the consequences of having seen the angel. These strong parallels pose the question as to whether Samson might not become as great a judge as Gideon (13:1–16:31 note). Three times the Nazirite requirements are spelled out even before Samson is born (vv. 4–5, 7, 14). This repetition heightens their importance.

13:2 barren. Like Sarah, Rebekah, Rachel, and Hannah, Samson’s mother is barren (13:1–16:31 note; see Gen. 16:1; 25:21; 29:31; 1 Sam. 1:2, 5). BACK TO JUDGES 13:2

STUDY NOTE FOR JUDGES 13:3 the angel of the LORD. See 2:1; 6:11–24; note on 13:1–16:31. BACK TO JUDGES 13:3

STUDY NOTE FOR JUDGES 13:5 Nazirite ... from the womb. For background, see Num. 6:1–21. Normally, the Nazirite vow is taken for a set amount of time and not from birth (13:1–16:31 note). BACK TO JUDGES 13:5

STUDY NOTE FOR JUDGES 13:6 the appearance of the angel of God. She fails to recognize that it really is the Angel of the Lord (6:22; 13:16). BACK TO JUDGES 13:6

STUDY NOTE FOR JUDGES 13:15 prepare a young goat. They repeat Gideon’s hospitality (6:19). BACK TO JUDGES 13:15

STUDY NOTE FOR JUDGES 13:17 What is your name. Jacob asks the same question (Gen. 32:29). BACK TO JUDGES 13:17

STUDY NOTE FOR JUDGES 13:19–22 The incidents here parallel episodes in Gideon’s life (6:20–22). BACK TO JUDGES 13:19

STUDY NOTE FOR JUDGES 13:24 the young man grew, and the LORD blessed him. Cf. God’s blessing upon Samuel (1 Sam. 2:26; 3:19) and His blessing upon Jesus (Luke 2:52). BACK TO JUDGES 13:24

STUDY NOTE FOR JUDGES 13:25 the Spirit of the LORD . See note on 3:10. BACK TO JUDGES 13:25

STUDY NOTES FOR JUDGES 14

STUDY NOTE FOR JUDGES 14:1–15:20 Immediately after learning that the Lord is with Samson and that the Spirit has begun to stir in him (13:25), the reader is told that Samson seeks a wife from among the Philistines (14:1–2). In this section, Samson’s prodigious strength, poetic abilities, and intense pride and temper are revealed. The narrative revolves around the pursuit and loss of the Philistine wife and the consequences for both Philistia and Samson. In the course of these events, it is possible that Samson breaks the Nazirite vow by touching a dead thing (14:8, 9) and by drinking wine (v. 10). If so, all that remains is for him to cut his hair. Three times the Spirit of the Lord comes on him, and he kills his enemies. He leads Israel for twenty years (15:20). Based on the accounts of the other judges, the reader expects the narrative to end at this point. However, Samson continues to be distracted by foreign women, and the story concludes with his consequent demise (ch. 16).

14:1–2 The verbs “went down” and “came up” reflect the geography of the story: the Israelites have settled mainly in the highland areas, and the Philistines live in the coastal plain. Thus, Samson goes down to Timnah, which is located at the site of Tel Batash. Excavations there have revealed a thriving Philistine city from the early Iron Age. BACK TO JUDGES 14:1

STUDY NOTE FOR JUDGES 14:2 daughters of the Philistines. Israelites must not marry foreign wives (3:1–6; 14:3; cf. Deut. 7:3–4; 1 Kin. 11:1–6; Ezra 9–10). BACK TO JUDGES 14:2

STUDY NOTE FOR JUDGES 14:3 she is right in my eyes. Samson’s desire to take this woman as his wife illustrates a motif in Judges: “Everyone did what was right in his own eyes” (17:6; 21:25). BACK TO JUDGES 14:3

STUDY NOTE FOR JUDGES 14:4 that it was from the LORD . While Samson’s desire is sinful, God uses it for His own purposes to bring judgment on the Philistines. BACK TO JUDGES 14:4

STUDY NOTE FOR JUDGES 14:6 Spirit of the LORD . See note on 3:10. This event sets up the riddle that Samson will later pose to the wedding guests. BACK TO JUDGES 14:6

STUDY NOTE FOR JUDGES 14:7 she was right in Samson’s eyes. A leading clause in the text; see v. 3 above. BACK TO JUDGES 14:7

STUDY NOTE FOR JUDGES 14:8, 9 the carcass of the lion. Part of the Nazirite vow is to avoid even approaching a human corpse (Num. 6:6). Many interpreters consider Samson’s act of touching the lion’s carcass to be a tacit violation of his vow. BACK TO JUDGES 14:8, 9

STUDY NOTE FOR JUDGES 14:10 His father went down. It is the custom in this era that the father of the groom makes the marriage agreement.

prepared a feast. At such a feast wine is usual. As a Nazirite, Samson is forbidden to drink wine (Num. 6:3, 4). Though the text does not say whether Samson actually drinks wine at the feast, this is the second suggestion in this chapter that he may have violated his vow. BACK TO JUDGES 14:10

STUDY NOTE FOR JUDGES 14:14 three days. Three of the seven days of the feast have now passed. BACK TO JUDGES 14:14

STUDY NOTE FOR JUDGES 14:19 the Spirit of the LORD . See note on 3:10.

Ashkelon. One of the Philistine pentapolis cities, that is, one of their five capital cities.

spoil. Reflects what has been stripped off the dead. BACK TO JUDGES 14:19

STUDY NOTE FOR JUDGES 14:20 was given to his companion. Not a custom; rather, an attempt by an embarrassed father to save face (15:1, 2). Even the Philistines continue to refer to Samson as “the son-in-law of the Timnite” (15:6). BACK TO JUDGES 14:20

STUDY NOTES FOR JUDGES 15

STUDY NOTE FOR JUDGES 15:1 at the time of wheat harvest. A dry time when fields burn easily (vv. 4–5).

his wife. Legally she is Samson’s wife.

a young goat. Samson is bringing her a gift. BACK TO JUDGES 15:1

STUDY NOTE FOR JUDGES 15:2 I gave her to your companion. See 14:20 and note. BACK TO JUDGES 15:2

STUDY NOTE FOR JUDGES 15:4 foxes. Perhaps jackals, which travel in packs, rather than foxes, which are solitary and independent. BACK TO JUDGES 15:4

STUDY NOTE FOR JUDGES 15:5 set fire. It is ironic that the Philistines earlier threatened to burn Samson’s wife and her father’s house, and now Samson burns down their fields (14:15). BACK TO JUDGES 15:5

STUDY NOTE FOR JUDGES 15:6 the son-in-law of the Timnite. See 14:20 and note. BACK TO JUDGES 15:6

STUDY NOTE FOR JUDGES 15:8 hip and thigh. Lit. “from lower leg to upper leg,” that is, a full and devastating blow. BACK TO JUDGES 15:8

STUDY NOTE FOR JUDGES 15:10 to do to him as he did to us. The Philistines seek ironic justice against Samson. BACK TO JUDGES 15:10

STUDY NOTE FOR JUDGES 15:11 As they did to me, so I have done to them. Samson himself seeks ironic justice (cf. v. 10). BACK TO JUDGES 15:11

STUDY NOTE FOR JUDGES 15:13 bound him with two new ropes. See 16:11, 12. BACK TO JUDGES 15:13

STUDY NOTE FOR JUDGES 15:14 the Spirit of the LORD. See notes on 3:10; 14:6, 19. BACK TO JUDGES 15:14

STUDY NOTE FOR JUDGES 15:15 a fresh jawbone ... 1,000 men. See the parallel with Shamgar, son of Anath (3:31). BACK TO JUDGES 15:15

STUDY NOTE FOR JUDGES 15:18 he called upon the LORD. This is one of only two times that Samson is mentioned as having spoken to the Lord (16:28).

shall I now die of thirst. Like the Israelites who experienced miracle upon miracle in the wilderness, Samson complains to God. The parallel is marked by the cry for water and the miraculous manner in which God supplies it (v. 19; Ex. 17:1–7; Num. 20:1–13). Both Israel and Samson complain to God, but God in His mercy and compassion meets their need (cf. Ex. 16). BACK TO JUDGES 15:18

STUDY NOTE FOR JUDGES 15:20 twenty years. The typical signal for the end of the story, but not so here (14:1–15:20 note). Unlike all of the earlier judges except Jephthah (12:7), Samson does not lead Israel for a full generation (forty years). BACK TO JUDGES 15:20

STUDY NOTES FOR JUDGES 16

STUDY NOTE FOR JUDGES 16:1–22 This account contains two parallel stories showing Samson’s desire for women, his prodigious strength, and the efforts the Philistines make to capture him. Samson’s continual covenant breaking is judged by God when he is finally captured by the Philistines and blinded (vv. 21, 22). Delilah’s attempts to snare Samson reveal Samson to be a fool for remaining with her. It is noteworthy that the Spirit of God leaves him only when his hair is cut, not at an earlier point of his covenant breaking. God is patient with Samson until the last sign of his vow is gone, and then God judges him.

16:1 Gaza ... a prostitute. A common prostitute, not a temple prostitute, from one of the Philistines’ pentapolis cities. Samson once again breaks the covenant (14:2). BACK TO JUDGES 16:1

STUDY NOTE FOR JUDGES 16:3 Hebron. Indicates an incredible feat of strength and endurance because the distance from Gaza to Hebron is approximately forty miles (64 km) and uphill. BACK TO JUDGES 16:3

STUDY NOTE FOR JUDGES 16:11 new ropes. See 15:13. BACK TO JUDGES 16:11

STUDY NOTE FOR JUDGES 16:14 made them tight with the pin. Lit. “drove the peg,” the same expression used of Jael’s thrusting a tent peg into Sisera’s temple. The similarity is that both men, Sisera and Samson, are unaware of great danger from the hands of women. BACK TO JUDGES 16:14

STUDY NOTE FOR JUDGES 16:15 How can you say. See 14:16, 17. BACK TO JUDGES 16:15

STUDY NOTE FOR JUDGES 16:17 from my mother’s womb. See 13:5.

If my head is shaved. Samson seems to have ignored the other aspects of his vow (14:8–10). His true strength is the Spirit of the Lord (v. 20). BACK TO JUDGES 16:17

STUDY NOTE FOR JUDGES 16:20 the LORD had left him. The Spirit of the Lord no longer gives him strength (13:25; 14:6, 19; 15:14). God has been his power, not magic associated with long hair. BACK TO JUDGES 16:20

STUDY NOTE FOR JUDGES 16:21 Gaza. Samson is taken to serve in the city from which he earlier stole one of its gates (vv. 1–3). BACK TO JUDGES 16:21

STUDY NOTE FOR JUDGES 16:23 Dagon. A god of agriculture and the main deity of the Philistines. His name means “grain,” a fitting name in that the Philistine plain was an excellent area for growing grain. Dagon was once thought to be the fish-god because the common Semitic word for fish is dag, but this reconstruction is unlikely.

Our god has given. God is the judge who allows oppressors to mistreat His people on account of their sin (v. 20); it is not the power of the gods of the nations that enables them to overcome Israel (2:14, 15). BACK TO JUDGES 16:23

STUDY NOTE FOR JUDGES 16:28 O Lord GOD. Samson’s final plea is to avenge the loss of his sight. The writer does not comment on this motive. God in His grace answers the prayer and allows Samson to kill the enemies of Israel (10:10–16; 15:18, 19). BACK TO JUDGES 16:28

STUDY NOTE FOR JUDGES 16:29 A Philistine temple from the time of the judges that was constructed with two pillars that support the roof of the whole building has been discovered at the site of Tell Qasile. This design and construction are unlike either Canaanite or Israelite temples of the Iron Age. BACK TO JUDGES 16:29

STUDY NOTE FOR JUDGES 16:30 more than ... he had killed during his life. See note on 13:1–16:31. BACK TO JUDGES 16:30

STUDY NOTE FOR JUDGES 16:31 He had judged ... twenty years. See note on 15:20. BACK TO JUDGES 16:31

STUDY NOTES FOR JUDGES 17

STUDY NOTE FOR JUDGES 17:1–21:25 This section is a twofold conclusion that focuses on chaos in worship (17:1–18:31) and chaos in morality (19:1–21:25) rising from the apostasy recounted in the body of the book of Judges. The section is held together by a refrain highlighting the anarchy that has resulted from the lack of proper leadership: “In those days there was no king in Israel. Everyone did what was right in his own eyes” (17:6; 18:1; 19:1; 21:25).

17:1–18:31 This section, recounting the Danite idolatry, is part of the conclusion to Judges. The phrases “In those days there was no king in Israel” (17:6; 18:1) and “Everyone did what was right in his own eyes” (17:6) are repeated in the last section of the narrative cycles (19:1; 21:25). Without a king, the people lack moral direction from a God-appointed leader. BACK TO JUDGES 17:1

STUDY NOTE FOR JUDGES 17:2 The story starts abruptly with the return of stolen goods. The mother seems to be unsurprised. No reason is provided for why Micah absconded with the silver. His theft of the silver from his mother implies that he disregards two of the Ten Commandments. BACK TO JUDGES 17:2

STUDY NOTE FOR JUDGES 17:3 dedicate ... to the LORD ... to make a carved image and a metal image. This statement is highly ironic. She uses the covenantal name for the God of Israel, Yahweh. However well intentioned, consecrating the silver in this way violates the second commandment (Ex. 20:4; Deut. 5:8), an indication of the spiritual ignorance of the period. BACK TO JUDGES 17:3

STUDY NOTE FOR JUDGES 17:5 an ephod. See 8:27 and note. BACK TO JUDGES 17:5

STUDY NOTE FOR JUDGES 17:6 In those days. See 18:1; 19:1; 21:25. The refrain comments on the ignorance of Micah and his mother that is typical of the time. They make idols in the name of the Lord and appoint their own priest. Not only is there political anarchy in the land, but this story highlights the reality of spiritual anarchy as well. BACK TO JUDGES 17:6

STUDY NOTE FOR JUDGES 17:7 Bethlehem in Judah. The Levites have no allotment of land in Israel except for forty-eight Levitical cities distributed among the other tribes. Bethlehem is not a Levitical city, so this Levite is sojourning among the people of Judah.

Levite. The Levites’ inheritance is to serve the Lord at His dwelling place, the tabernacle (Deut. 18:1–8; Josh. 13:14, 33; 14:3, 4). BACK TO JUDGES 17:7

STUDY NOTE FOR JUDGES 17:10 be to me a father. That is, in a religious sense. BACK TO JUDGES 17:10

STUDY NOTE FOR JUDGES 17:11 like one of his sons. That the Levite is “content” with the arrangement shows complete insensitivity to apostasy. An appointed officer of the tabernacle is serving an idol. BACK TO JUDGES 17:11

STUDY NOTE FOR JUDGES 17:12 ordained. The religious corruption in this story is highlighted by Micah’s ordination of a Levite to the office of priest. BACK TO JUDGES 17:12

STUDY NOTE FOR JUDGES 17:13 prosper me. A foolish statement (v. 3 note; 17:1–18:31 note) that further illustrates the darkened understanding of the time, descending to the level of superstition. BACK TO JUDGES 17:13

STUDY NOTES FOR JUDGES 18

STUDY NOTE FOR JUDGES 18:1 In those days ... in those days. The repetition (see also 17:6) subtly indicates from the very outset of the narrative that the Danites are doing what is right in their own eyes.

no king in Israel. See note on 17:6.

no inheritance ... had fallen to them. The Danites have failed to conquer the portion assigned to them (1:34–36). They are in violation of the covenant. BACK TO JUDGES 18:1

STUDY NOTE FOR JUDGES 18:2 to spy out the land. They are imitating their forefathers (Num. 13:2, 12). BACK TO JUDGES 18:2

STUDY NOTE FOR JUDGES 18:3 they recognized the voice. That is, the distinctive accent of the young man from the south of Israel (cf. 12:6). BACK TO JUDGES 18:3

STUDY NOTE FOR JUDGES 18:5 Inquire of God. Priests in ancient Israel apparently used an ephod to seek the will of the Lord (8:27 and note). BACK TO JUDGES 18:5

STUDY NOTE FOR JUDGES 18:6 The journey on which you go is under the eye of the LORD. The tragic irony of this story—the Levite ministering to idols; Micah’s absurd confidence (17:13)—cancels the validity of such a benediction uttered by unholy lips. BACK TO JUDGES 18:6

STUDY NOTE FOR JUDGES 18:7 Laish. The region in which this city sits is frontier territory where the inhabitants dwell in unfortified towns and villages, making for great difficulty in trying to repel a Danite attack. This city is renamed Dan, and it becomes infamous when Jeroboam I sets up his golden calf at the site (1 Kin. 12:28–30).

quiet and unsuspecting. Their peaceful, defenseless nature is emphasized by repetition (vv. 10, 27, 28). BACK TO JUDGES 18:7

STUDY NOTE FOR JUDGES 18:9 the land ... is very good. Unlike the original spies that entered Canaan, these spies bring back a good report. Conquest will be easy because the people are unsuspecting and peaceful (vv. 7, 10). BACK TO JUDGES 18:9

STUDY NOTE FOR JUDGES 18:14 an ephod, household gods, a carved image, and a metal image. This whole list (17:5) is repeated three times in the next six verses (vv. 17, 18, 20) and is twice referred to more generally (vv. 27, 30, 31). BACK TO JUDGES 18:14

STUDY NOTE FOR JUDGES 18:16 600 men ... armed ... by the entrance. The Danites’ action is a kind of parody of the conquest of the land begun earlier under Joshua. They go in the strength of overwhelming numbers against a single household rather than in the strength of the Lord against a fierce enemy. The armed men are mentioned twice as standing outside the door. BACK TO JUDGES 18:16

STUDY NOTE FOR JUDGES 18:19 be to us a father and a priest. See note on 17:10. BACK TO JUDGES 18:19

STUDY NOTE FOR JUDGES 18:20 And the priest’s heart was glad. He is happy for advancement.

He took the ephod ... carved image. The priest is going to lead Dan in false worship as he had Micah’s household. BACK TO JUDGES 18:20

STUDY NOTE FOR JUDGES 18:21 in front of them. That is, to protect them from an attack from behind. BACK TO JUDGES 18:21

STUDY NOTE FOR JUDGES 18:24 How then do you ask me. Micah is a pathetic figure, believing that God will bless so-called obedience in any way that he chooses to offer it (17:13). BACK TO JUDGES 18:24

STUDY NOTE FOR JUDGES 18:27 took what Micah had made. See v. 14.

a people quiet and unsuspecting. The Israelites were to destroy only the seven proscribed Canaanite nations (Deut. 7:1). To other peoples they were first to offer peace (Deut. 20:10–18). The tribe of Dan does not ask who these people are (Josh. 9:1–27) and may destroy an innocent population. Moreover, this is not the land God allotted them (Josh. 19:47). BACK TO JUDGES 18:27

STUDY NOTE FOR JUDGES 18:30 set up the carved image for themselves. An example of what it means for everyone to do what is right in his own eyes in the absence of a king (v. 14; 17:6).

Jonathan the son of Gershom, son of Moses. The Levite whom Micah hired (17:10, 13). That apostasy has infected even the lineage of Moses was too much to bear for some scribes. Scribal emendation of this text is commonly found in various manuscripts, and it reads “Jonathan the son of Gershom, the son of Manasseh” (see text note).

until the day. Since v. 31 specifies that Micah’s idol is set up as long as “the house of God was at Shiloh,” the captivity mentioned here is the time of oppression that will begin with the Philistine victory near Shiloh, when the ark is removed from there (1 Sam. 4:4, 11). The captivity in Babylon occurs much later. BACK TO JUDGES 18:30

STUDY NOTE FOR JUDGES 18:31 house of God. That is, the tabernacle, which is at Shiloh up to the time of Samuel (Josh. 18:1; 1 Sam. 3:21; 4:3) before David’s reign. The ark is taken by Eli’s sons from Shiloh into battle and lost to the Philistines (1 Sam. 4:4–11). After that, the ark is never in Shiloh again. BACK TO JUDGES 18:31

STUDY NOTES FOR JUDGES 19

STUDY NOTE FOR JUDGES 19:1–21:25 The situation in Israel has deteriorated so much that some of God’s people behave like the people of Sodom and Gomorrah (Gen. 19:1–11). Civil war between the tribes is the result. This final story in the conclusion of Judges blames the misery of Israel on the lack of a king (19:1; 21:25; cf. 17:6; 18:1). Benjamin is the tribe that sins. Even more, it is the men of Gibeah, Saul’s hometown, who behave like the people of Sodom. Saul’s action in 1 Sam. 11:6–8 recalls the Levite’s desecration of his concubine (19:29 note). Finally, Judah, the tribe of David, is the Lord’s choice to be the leader against Benjamin (note the similarity of wording between 1:1, 2 and 20:18). The Benjaminites have practically become Canaanites. No one is without fault, however. Each tribe is doing as it sees fit (21:25). The conclusion to be drawn is that a king is needed—a king from Judah and not Benjamin. David, not Saul, will qualify. Yet even David, being only a man, proves unequal to the task, as later developments show (2 Sam. 12:10, 11). The Lord alone, whom the people have rejected (1 Sam. 8:7, 8), can be their true king (8:22, 23).

19:1 Levite. This man is from the tribe that serves the Lord as His priests.

concubine. In this era, a concubine is usually a slave and has a lower legal status than a wife (8:31; 9:18). BACK TO JUDGES 19:1

STUDY NOTE FOR JUDGES 19:2 unfaithful. The law demands the stoning of adulterers (Deut. 22:22), but the people are not following the law (17:6; 21:25). BACK TO JUDGES 19:2

STUDY NOTE FOR JUDGES 19:10 Jebus ... Jerusalem. See 1:21 and note. BACK TO JUDGES 19:10

STUDY NOTE FOR JUDGES 19:12 We will not turn aside. Ironically, they refuse to lodge with foreigners, only to find that their fellow Israelites are no better than the residents of Sodom (19:1–21:25 note).

Gibeah. When Judges was written, Gibeah was well known as the hometown of Saul (19:1–21:25 note). BACK TO JUDGES 19:12

STUDY NOTE FOR JUDGES 19:14–20:48 The story of what happened to the Levite in Gibeah is similar to the story of Sodom and Gomorrah (Gen. 19:1–13). Gibeah’s sin is like that of the men of Sodom, and the Benjaminites are largely destroyed by the Lord’s permission and assistance (20:18, 28, 35). Saul is from Benjamin, and these events foreshadow his own failure as Israel’s leader. BACK TO JUDGES 19:14

STUDY NOTE FOR JUDGES 19:15 sat down in the open square. In this manner, the travelers advertise their need for hospitality (vv. 16–20). BACK TO JUDGES 19:15

STUDY NOTE FOR JUDGES 19:16 an old man ... of Ephraim. It takes another foreigner from another generation to show hospitality. BACK TO JUDGES 19:16

STUDY NOTE FOR JUDGES 19:18 to the house of the LORD. That is, to the tabernacle in Shiloh (18:31). BACK TO JUDGES 19:18

STUDY NOTE FOR JUDGES 19:22 Bring out the man. See Gen. 19:5. BACK TO JUDGES 19:22

STUDY NOTE FOR JUDGES 19:23 do not do this vile thing. Whatever else may be said, according to the customs of hospitality, the host cannot contemplate surrendering his guest to violence. In the law, the sexual act contemplated is described as “an abomination” (Lev. 18:22; 20:13). BACK TO JUDGES 19:23

STUDY NOTE FOR JUDGES 19:24 my virgin daughter. As Lot offered his daughters to protect his guests (Gen. 19:8), the host offers his daughter to protect the Levite. The author does not comment on the morality of this offer, but the whole story is presented as a final illustration of the evil consequences of forsaking God’s rule and doing what is right in one’s own eyes. BACK TO JUDGES 19:24

STUDY NOTE FOR JUDGES 19:25 The Levite gives his concubine to the men. There is no mention of the old man’s daughter being given to them. BACK TO JUDGES 19:25

STUDY NOTE FOR JUDGES 19:27 The Levite displays no concern for the well-being of his concubine. The narrator underlines his callous behavior. BACK TO JUDGES 19:27

STUDY NOTE FOR JUDGES 19:28 But there was no answer. She is dead. BACK TO JUDGES 19:28

STUDY NOTE FOR JUDGES 19:29 twelve pieces. It is often assumed that the Levite divides the concubine into twelve parts and then sends one piece to each tribe to draw attention to Benjamin’s horrific deed in Gibeah. However, the text says that he sends “her” throughout all the land of Israel, that is, her whole body cut into twelve pieces. It is thus to be a symbol to anyone who sees it that Israel is not one entity but is acting as a divided body. The original audience of Judges was well aware of how Saul later cut up oxen into twelve parts in order to summon Israel to fight against the Ammonites (1 Sam. 11:6–8). BACK TO JUDGES 19:29

STUDY NOTE FOR JUDGES 19:30 Such a thing. Refers to the grotesque use of the woman’s body. The downward ethical and spiritual spiral of Israel is accentuated by this statement. BACK TO JUDGES 19:30

STUDY NOTES FOR JUDGES 20

STUDY NOTE FOR JUDGES 20:1–48 The attack upon the Levite and his concubine results in civil war between all Israel and Benjamin (ch. 19). Repeated references to Israel’s oneness (vv. 1, 2, 8, 11) makes an important point: the Israelites are united for the first time in the book. Although their action is not unjust, it is sad that they finally unite only in order to punish one of their own number (v. 23). Judah is to lead against Benjamin as it had led against the Canaanites (v. 18; 1:1, 2 and notes).

20:1 from Dan to Beersheba. A biblical idiom to denote the entirety of Israel.

assembled as one man. For the first time Israel is united, but the purpose is to wage war against her brothers.

to the LORD at Mizpah. See note on 11:11. Saul is later made king at Mizpah. BACK TO JUDGES 20:1

STUDY NOTE FOR JUDGES 20:2 in the assembly of the people of God. After the repeated cycle of sin, judgment, and deliverance, it is an evidence of God’s mercy that Israel is still called His people. BACK TO JUDGES 20:2

STUDY NOTE FOR JUDGES 20:5 they violated my concubine. The Levite omits the details of how the concubine has been offered (19:23, 24). BACK TO JUDGES 20:5

STUDY NOTE FOR JUDGES 20:8 as one man. See vv. 1, 11, and note on 20:1–48. The Israelites take an oath to see this through to the end. BACK TO JUDGES 20:8

STUDY NOTE FOR JUDGES 20:13 purge evil. The Israelites do not see the evil that pervaded their community. BACK TO JUDGES 20:13

STUDY NOTE FOR JUDGES 20:16 were left-handed. See note on 3:15. BACK TO JUDGES 20:16

STUDY NOTE FOR JUDGES 20:18 to Bethel. The ark of the Lord and the priest with the ephod are at Bethel at this time (v. 27).

Who shall go up first. The same language that is used at the beginning of Judges, where the question to be decided is who should lead against the Canaanites (1:1).

Judah. The Lord gives the same answer as in 1:2 in a different situation. BACK TO JUDGES 20:18

STUDY NOTE FOR JUDGES 20:23 inquired of the LORD. See vv. 18, 27, 28; cf. 1 Sam. 28:6.

our brothers, the people of Benjamin. The Israelites now add the word “brothers” to their inquiry (v. 18). BACK TO JUDGES 20:23

STUDY NOTE FOR JUDGES 20:48 struck them with the edge of the sword. The Israelites treat the Benjaminites like the Canaanites (1:8, 17). Moreover, the Benjaminites’ end is like that of the inhabitants of Sodom (19:14–20:48 note). BACK TO JUDGES 20:48

STUDY NOTES FOR JUDGES 21

STUDY NOTE FOR JUDGES 21:1–25 The actions of Israel in this final episode should be interpreted in light of the concluding comment: “In those days there was no king in Israel. Everyone did what was right in his own eyes” (v. 25). The Israelites wonder why this evil has come upon them (vv. 3, 15; 6:13 note). As with Gideon (6:13), no answer is given explicitly. Yet the book’s larger context gives the clear answer: Israel has sinned and continues to sin in horrible ways. BACK TO JUDGES 21:1

STUDY NOTE FOR JUDGES 21:8 Jabesh-gilead. This city is located on the east side of the Jordan River. The inhabitants obviously do not feel threatened by the situation in Benjamin, and thus they do not heed the call to arms. Saul’s first act as king is to defend Jabesh-gilead. Since he was a Benjaminite from Gibeah, Saul may have descended from one of the women taken from Jabesh-gilead (v. 12). BACK TO JUDGES 21:8

STUDY NOTE FOR JUDGES 21:15 the LORD had made a breach in the tribes of Israel. God does this to punish the Benjaminites for their sin. BACK TO JUDGES 21:15

STUDY NOTE FOR JUDGES 21:19–23 Israel’s degeneracy is now so complete that they even propose and allow the kidnapping of their own women to avoid breaking a rash vow. The nation is indeed acting—unchecked—in accord with its own sinful inclinations (v. 25; cf. 17:6). BACK TO JUDGES 21:19

STUDY NOTE FOR JUDGES 21:25 In those days. Israel’s hope is directed toward a godly human king who will reflect the Lord’s righteous kingship. This hope will be fulfilled temporarily by David, but it finds everlasting fulfillment in David’s greater Son, Jesus Christ (Matt. 1:1–14; Rom. 1:1–4). BACK TO JUDGES 21:25

FOOTNOTES FOR JUDGES 1

1 Hormah means utter destruction

FOOTNOTES FOR JUDGES 2

1 Bochim means weepers

FOOTNOTES FOR JUDGES 3

1 A cubit was about 18 inches or 45 centimeters 2 The meaning of the Hebrew word is uncertain

FOOTNOTES FOR JUDGES 5

1 The meaning of the Hebrew word is uncertain; it may connote saddle blankets 2 Or archers; the meaning of the Hebrew word is uncertain 3 Septuagint; Hebrew in Amalek 4 Hebrew commander’s

FOOTNOTES FOR JUDGES 6

1 Or Please, my Lord 2 Septuagint the angel of the LORD; also verse 16 3 An ephah was about 3/5 bushel or 22 liters

1 Hebrew he

FOOTNOTES FOR JUDGES 7

1 Some Hebrew manuscripts Zeredah

FOOTNOTES FOR JUDGES 8

1 Hebrew their spirit

1 A shekel was about 2/5 ounce or 11 grams 2 Hebrew who came from his own loins

FOOTNOTES FOR JUDGES 9

1 Septuagint; Hebrew and he said 2 Or at Tormah 3 Hebrew besieging, or closing up

1 Hebrew You see

FOOTNOTES FOR JUDGES 11

1 Or whoever 2 Or him

FOOTNOTES FOR JUDGES 12

1 Septuagint; Hebrew in the cities of Gilead

FOOTNOTES FOR JUDGES 13

1 Septuagint, Vulgate; Hebrew LORD, and working

FOOTNOTES FOR JUDGES 14

1 Septuagint, Syriac; Hebrew seventh

FOOTNOTES FOR JUDGES 15

1 Ramath-lehi means the hill of the jawbone 2 En-hakkore means the spring of him who called

FOOTNOTES FOR JUDGES 16

1 Compare Septuagint; Hebrew lacks and fasten it tight . . . into the web 2 Or who has multiplied our slain

FOOTNOTES FOR JUDGES 17

1 Hebrew filled the hand of; also verse 12

FOOTNOTES FOR JUDGES 18

1 Compare 18:10; the meaning of the Hebrew word is uncertain 2 Mahaneh-dan means camp of Dan

1 Or Manasseh

FOOTNOTES FOR JUDGES 19

2 Septuagint, Old Latin became angry with

1 Septuagint my home; compare verse 29

FOOTNOTES FOR JUDGES 20

1 Some Septuagint manuscripts place west of Geba 2 Septuagint; Hebrew [at their] resting place

The BOOK of

Ruth

TITLE AND AUTHOR

The writer of the book of Ruth is anonymous. This, however, has not stopped speculation in regard to authorship. A widely held position is that Solomon wrote the book after the death of his father, David. The Babylonian Talmud considers the prophet Samuel to be the author: “Samuel wrote his book, Judges, and Ruth.” Some commentators argue that this makes sense because they believe that Judges and Ruth were originally one book. Others argue that Ruth was composed during the fifth century B.C. The title of the book does not help to identify the author. It simply refers to one of the main characters of the story and not to its writer.

DATE AND OCCASION

The earliest date the book of Ruth could have been written is during the time of David because the genealogy at the close of the book ends by listing his name. David’s rise to the throne of Judah occurred around 1010 B.C., and he ruled over Judah, and later over all Israel, until about 970 B.C. The author thus wrote the book during David’s reign or later. The writer may have employed both written records and oral history that were related to David.

The setting of the story is provided in v. 1 of the opening chapter: “In the days when the judges ruled.” The period of the judges is the backdrop for the story of Ruth, and that period is encapsulated in the last verse of Judges: “In those days there was no king in Israel. Everyone did what was right in his own eyes” (21:25). That statement reflects a political anarchy in which there was no central authority in Israel. It also demonstrates a lack of spiritual focus; the land was dominated by relativism. God’s Word was no longer the standard of living. The people were trusting in themselves and ignoring their covenant obligations to God.

The story takes place during a time of famine in the land (1:1). Agricultural adversity struck the people of Israel in the Land of Promise. In the Old Testament, famine is often understood as a sign of God’s displeasure with an unfaithful Israel (Lev. 26:18–20). This reflects the period of the judges, a time of disobedience and unfaithfulness. This was also a time of moral collapse, great apostasy, and physical hardship. The looming question at the outset of the book is, how will the people of Israel respond to such adversity?

GENRE

The genre of the book of Ruth is historical narrative in the form of a short story. The book contains a simple plot that revolves around three main characters: Naomi, Ruth, and Boaz. Its literary style stands between a short tale like the brief account of Ehud (Judg. 3:12–30) and a long novella like the extended record of the life of Joseph (Gen. 37–50). The purpose of short stories in Scripture is to teach and encourage the people of God in an entertaining way.

LITERARY FEATURES

The book is written in highly artistic prose narrative. The writer employs various literary forms in order to present his message in a dramatic manner. For instance, the author uses leading words that appear repeatedly throughout a passage. In 1:6–22 the verb “to return” appears twelve times. While this verb can simply indicate one’s physical return to a particular place, it is often used in Scripture to refer to spiritual renewal (e.g., Hos. 3:5; 6:1; 7:10). So, the repetition of the verb in Ruth likely signifies that the characters were returning not only to the Land of Promise but also to the Lord.

The meaning of the names of the characters is also important for the development of the story. For example, “Naomi” derives from a Hebrew word that means “sweet, pleasant, delightful” (1:2), but by the close of chapter 1, Naomi wants to be called “Mara” instead, which means “bitter” and not “sweet.” These names thus echo Naomi’s radically altered circumstances.

Another interesting feature regards the women of Bethlehem. They appear in 2:19 and again in 4:17. As secondary characters they serve to move the narrative along at these two crucial junctures.

CHARACTERISTICS AND PRIMARY THEMES

1) Emptiness to fullness. An overarching theme is how God fills people who find themselves empty. Though titled “Ruth” because Ruth is the heroine, the story is largely about Naomi’s being brought from emptiness to fullness. Having lost all of the males in her life, which means losing all forms of temporal security and provision, Naomi begins to be filled as Boaz, through Ruth, provides her with grain (2:18; 3:17), and she experiences poetic fullness when Ruth and Boaz provide her with a son (4:13–17).

2) Cost of disobedience. The people of God need to understand that there are consequences to their sin. Although believers have been delivered from sin by the work of Christ, there are yet temporal results from disobedience to God and His Word. Elimelech and his family are God’s covenantal people, yet when hardship strikes, they move to Moab. They place themselves under Moabite authority, and even the two sons of the family marry foreign women. This activity results in poverty, death, and widowhood.

3) God’s sovereignty. God’s providence shines forth even in the midst of sin and disobedience. Though Elimelech’s family moves to Moab, a land of unbelievers, this book highlights God’s sovereign, unconditional election of Ruth the Moabite as a believer. She is made an heir of salvation. This story, then, is a picture of the engrafting of the Gentiles into the people of God. The fact that Ruth is included in the genealogy of Jesus confirms this truth (Matt. 1:5). God’s sovereignty is further revealed throughout the book in many ways. He providentially preserves the line of the Messiah; behind the scenes, God is working, guiding, and directing the events of the story.

4) Faithful living. Boaz and Ruth are characters of faith and people of integrity, industry, and honor. They exhibit their faith in how they live and act. Their conduct is a true reflection of their faith as followers of the Lord.

5) Redemption. The biblical concept of redemption is the heart of the story. Redemption was a Hebrew cultural practice in which something alienated might be restored to a family by a kinsman-redeemer or next of kin. Thus, if someone had to sell himself or his land to pay a debt, the kinsman-redeemer had the duty to step in and act upon the situation. He was to redeem and restore. As one can imagine, there were varied circumstances in regard to these laws, and the book of Ruth presents customs applicable to the period of the judges. More importantly, the Hebrew customs of redemption are a picture of God’s relationship to and activity on behalf of His covenant people.

RUTH IN THE LARGER STORY OF THE BIBLE

Although the human relationships in the story ought to be encouraging to the reader (and in some ways the characters are worthy of emulation, especially Ruth and Boaz), this is hardly the main point of the book. More important is that the book of Ruth anticipates the coming of a king to the throne of Israel. The book records the ancestry of David, the most beloved king in the history of Israel. The book thus finds its climax in the coming David, whose ancestors are Ruth and Boaz. Moreover, by describing both Boaz and Obed as redeemers (4:14–15), the book of Ruth suggests that David will also be a redeemer. Therefore, the book serves the higher purpose of pointing to the future reality of David and his line.

CHRIST IN THE BOOK OF RUTH

The eventual arrival of David, however, is not the ultimate climax of the book. In reality, the book has its final fulfillment in the coming of the last and consummate king—Jesus Christ, the son of David. Indeed, many of the main characters are listed in the genealogy of Jesus (Matt. 1:1–17). The reader needs to keep Christ’s genealogy in mind continually when studying the book, for the provision of a son for Naomi is a key part of the story of Israel and God’s salvation, the glorious end of which is the great coming of the Messiah, our redeemer. The women of Bethlehem declare to Ruth that a son, the redeemer, has been born to her (4:17). The angels declare to the shepherds the birth of the “Savior, who is Christ the Lord.” (Luke 2:10).

OUTLINE OF RUTH

I. NAOMI IS EMPTIED (1:6–22)

A. Naomi Loses Her Husband and Sons (1:1–5)

B. Naomi and Her Daughters-in-Law Leave Moab (1:6, 7)

C. Naomi Urges Orpah to Go Back Home (1:8–14)

D. Ruth’s Solemn Promise (1:15–18)

E. Naomi’s Bitter Homecoming (1:19–22)

II. RUTH GLEANS IN THE FIELDS OF BOAZ (2:1–23)

A. Ruth Goes Out to Glean (2:1–3)

B. Boaz Meets Ruth (2:4–16)

C. Naomi’s Assessment of Boaz (2:17–23)

III. RUTH VISITS BOAZ AT THE THRESHING FLOOR (3:1–18)

A. Naomi’s Plan (3:1–5)

B. Boaz Discovers Ruth (3:6–13)

C. Ruth Returns to Naomi (3:14–18)

IV. BOAZ REDEEMS RUTH (4:1–12)

A. The Close Relative Excuses Himself (4:1–6)

B. Ruth and Boaz Are Married before Witnesses (4:7–12)

V. NAOMI IS FILLED (4:13–22)

A. The First Child Is Welcomed and Blessed (4:13–17)

B. Genealogy from Perez to David (4:18–22)

NAOMI WIDOWED

1  In the days when the judges ruled there was a famine in the land, and a man of Bethlehem in Judah went to sojourn in the country of Moab, he and his wife and his two sons. [2] The name of the man was Elimelech and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion. They were Ephrathites from Bethlehem in Judah. They went into the country of Moab and remained there. 3 But Elimelech, the husband of Naomi, died, and she was left with her two sons. [4] These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. They lived there about ten years, [5] and both Mahlon and Chilion died, so that the woman was left without her two sons and her husband.

RUTH’S LOYALTY TO NAOMI

[6] Then she arose with her daughters-in-law to return from the country of Moab, for she had heard in the fields of Moab that the LORD had visited his people and given them food. [7] So she set out from the place where she was with her two daughters-in-law, and they went on the way to return to the land of Judah. 8 But Naomi said to her two daughters-in-law, “Go, return each of you to her mother’s house. May the LORD deal kindly with you, as you have dealt with the dead and with me. [9] The LORD grant that you may find rest, each of you in the house of her husband!” Then she kissed them, and they lifted up their voices and wept. [10] And they said to her, “No, we will return with you to your people.” [11] But Naomi said, “Turn back, my daughters; why will you go with me? Have I yet sons in my womb that they may become your husbands? 12 Turn back, my daughters; go your way, for I am too old to have a husband. If I should say I have hope, even if I should have a husband this night and should bear sons, [13] would you therefore wait till they were grown? Would you therefore refrain from marrying? No, my daughters, for it is exceedingly bitter to me for your sake that the hand of the LORD has gone out against me.” 14 Then they lifted up their voices and wept again. And Orpah kissed her mother-in-law, but Ruth clung to her.

[15] And she said, “See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.” [16] But Ruth said, “Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God. 17 Where you die I will die, and there will I be buried. May the LORD do so to me and more also if anything but death parts me from you.” 18 And when Naomi saw that she was determined to go with her, she said no more.

NAOMI AND RUTH RETURN

19 So the two of them went on until they came to Bethlehem. And when they came to Bethlehem, the whole town was stirred because of them. And the women said, “Is this Naomi?” [20] She said to them, “Do not call me Naomi; [1] call me Mara, [2] for the Almighty has dealt very bitterly with me. 21 I went away full, and the LORD has brought me back empty. Why call me Naomi, when the LORD has testified against me and the Almighty has brought calamity upon me?”

[22] So Naomi returned, and Ruth the Moabite her daughter-in-law with her, who returned from the country of Moab. And they came to Bethlehem at the beginning of barley harvest.

RUTH MEETS BOAZ

2  Now Naomi had a relative of her husband’s, a worthy man of the clan of Elimelech, whose name was Boaz. [2] And Ruth the Moabite said to Naomi, “Let me go to the field and glean among the ears of grain after him in whose sight I shall find favor.” And she said to her, “Go, my daughter.” [3] So she set out and went and gleaned in the field after the reapers, and she happened to come to the part of the field belonging to Boaz, who was of the clan of Elimelech. [4] And behold, Boaz came from Bethlehem. And he said to the reapers, “The LORD be with you!” And they answered, “The LORD bless you.” 5 Then Boaz said to his young man who was in charge of the reapers, “Whose young woman is this?” [6] And the servant who was in charge of the reapers answered, “She is the young Moabite woman, who came back with Naomi from the country of Moab. [7] She said, ‘Please let me glean and gather among the sheaves after the reapers.’ So she came, and she has continued from early morning until now, except for a short rest.” [1]

[8] Then Boaz said to Ruth, “Now, listen, my daughter, do not go to glean in another field or leave this one, but keep close to my young women. 9 Let your eyes be on the field that they are reaping, and go after them. Have I not charged the young men not to touch you? And when you are thirsty, go to the vessels and drink what the young men have drawn.” [10] Then she fell on her face, bowing to the ground, and said to him, “Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?” 11 But Boaz answered her, “All that you have done for your mother-in-law since the death of your husband has been fully told to me, and how you left your father and mother and your native land and came to a people that you did not know before. [12] The LORD repay you for what you have done, and a full reward be given you by the LORD, the God of Israel, under whose wings you have come to take refuge!” 13 Then she said, “I have found favor in your eyes, my lord, for you have comforted me and spoken kindly to your servant, though I am not one of your servants.”

[14] And at mealtime Boaz said to her, “Come here and eat some bread and dip your morsel in the wine.” So she sat beside the reapers, and he passed to her roasted grain. And she ate until she was satisfied, and she had some left over. 15 When she rose to glean, Boaz instructed his young men, saying, “Let her glean even among the sheaves, and do not reproach her. 16 And also pull out some from the bundles for her and leave it for her to glean, and do not rebuke her.”

[17] So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah [2] of barley. [18] And she took it up and went into the city. Her mother-in-law saw what she had gleaned. She also brought out and gave her what food she had left over after being satisfied. 19 And her mother-in-law said to her, “Where did you glean today? And where have you worked? Blessed be the man who took notice of you.” So she told her mother-in-law with whom she had worked and said, “The man’s name with whom I worked today is Boaz.” [20] And Naomi said to her daughter-in-law, “May he be blessed by the LORD, whose kindness has not forsaken the living or the dead!” Naomi also said to her, “The man is a close relative of ours, one of our redeemers.” 21 And Ruth the Moabite said, “Besides, he said to me, ‘You shall keep close by my young men until they have finished all my harvest.’” 22 And Naomi said to Ruth, her daughter-in-law, “It is good, my daughter, that you go out with his young women, lest in another field you be assaulted.” [23] So she kept close to the young women of Boaz, gleaning until the end of the barley and wheat harvests. And she lived with her mother-in-law.

RUTH AND BOAZ AT THE THRESHING FLOOR

3  Then Naomi her mother-in-law said to her, “My daughter, should I not seek rest for you, that it may be well with you? 2 Is not Boaz our relative, with whose young women you were? See, he is winnowing barley tonight at the threshing floor. [3] Wash therefore and anoint yourself, and put on your cloak and go down to the threshing floor, but do not make yourself known to the man until he has finished eating and drinking. [4] But when he lies down, observe the place where he lies. Then go and uncover his feet and lie down, and he will tell you what to do.” 5 And she replied, “All that you say I will do.”

6 So she went down to the threshing floor and did just as her mother-in-law had commanded her. [7] And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of grain. Then she came softly and uncovered his feet and lay down. 8 At midnight the man was startled and turned over, and behold, a woman lay at his feet! [9] He said, “Who are you?” And she answered, “I am Ruth, your servant. Spread your wings [1] over your servant, for you are a redeemer.” [10] And he said, “May you be blessed by the LORD, my daughter. You have made this last kindness greater than the first in that you have not gone after young men, whether poor or rich. [11] And now, my daughter, do not fear. I will do for you all that you ask, for all my fellow townsmen know that you are a worthy woman. [12] And now it is true that I am a redeemer. Yet there is a redeemer nearer than I. 13 Remain tonight, and in the morning, if he will redeem you, good; let him do it. But if he is not willing to redeem you, then, as the LORD lives, I will redeem you. Lie down until the morning.”

14 So she lay at his feet until the morning, but arose before one could recognize another. And he said, “Let it not be known that the woman came to the threshing floor.” [15] And he said, “Bring the garment you are wearing and hold it out.” So she held it, and he measured out six measures of barley and put it on her. Then she went into the city. [16] And when she came to her mother-in-law, she said, “How did you fare, my daughter?” Then she told her all that the man had done for her, [17] saying, “These six measures of barley he gave to me, for he said to me, ‘You must not go back empty-handed to your mother-in-law.’” [18] She replied, “Wait, my daughter, until you learn how the matter turns out, for the man will not rest but will settle the matter today.”

BOAZ REDEEMS RUTH

4  Now Boaz had gone up to the gate and sat down there. And behold, the redeemer, of whom Boaz had spoken, came by. So Boaz said, “Turn aside, friend; sit down here.” And he turned aside and sat down. [2] And he took ten men of the elders of the city and said, “Sit down here.” So they sat down. [3] Then he said to the redeemer, “Naomi, who has come back from the country of Moab, is selling the parcel of land that belonged to our relative Elimelech. 4 So I thought I would tell you of it and say, ‘Buy it in the presence of those sitting here and in the presence of the elders of my people.’ If you will redeem it, redeem it. But if you [1] will not, tell me, that I may know, for there is no one besides you to redeem it, and I come after you.” And he said, “I will redeem it.” 5 Then Boaz said, “The day you buy the field from the hand of Naomi, you also acquire Ruth [2] the Moabite, the widow of the dead, in order to perpetuate the name of the dead in his inheritance.” 6 Then the redeemer said, “I cannot redeem it for myself, lest I impair my own inheritance. Take my right of redemption yourself, for I cannot redeem it.”

[7] Now this was the custom in former times in Israel concerning redeeming and exchanging: to confirm a transaction, the one drew off his sandal and gave it to the other, and this was the manner of attesting in Israel. 8 So when the redeemer said to Boaz, “Buy it for yourself,” he drew off his sandal. 9 Then Boaz said to the elders and all the people, “You are witnesses this day that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and to Mahlon. [10] Also Ruth the Moabite, the widow of Mahlon, I have bought to be my wife, to perpetuate the name of the dead in his inheritance, that the name of the dead may not be cut off from among his brothers and from the gate of his native place. You are witnesses this day.” [11] Then all the people who were at the gate and the elders said, “We are witnesses. May the LORD make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem, [12] and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the LORD will give you by this young woman.”

RUTH AND BOAZ MARRY

[13] So Boaz took Ruth, and she became his wife. And he went in to her, and the LORD gave her conception, and she bore a son. [14] Then the women said to Naomi, “Blessed be the LORD, who has not left you this day without a redeemer, and may his name be renowned in Israel! 15 He shall be to you a restorer of life and a nourisher of your old age, for your daughter-in-law who loves you, who is more to you than seven sons, has given birth to him.” [16] Then Naomi took the child and laid him on her lap and became his nurse. [17] And the women of the neighborhood gave him a name, saying, “A son has been born to Naomi.” They named him Obed. He was the father of Jesse, the father of David.

THE GENEALOGY OF DAVID

[18] Now these are the generations of Perez: Perez fathered Hezron, 19 Hezron fathered Ram, Ram fathered Amminadab, 20 Amminadab fathered Nahshon, Nahshon fathered Salmon, 21 Salmon fathered Boaz, Boaz fathered Obed, [22] Obed fathered Jesse, and Jesse fathered David.

STUDY NOTES FOR RUTH 1

STUDY NOTE FOR RUTH 1:1–5 The preface moves quickly through the necessary background (time, place, and source of conflict), setting the stage for the scenes that follow.

1:1 In the days when the judges ruled. The period of the judges in Israel was infamous as a time of instability and apostasy. The final verse of the book of Judges summarizes the moral quality of the time: “In those days there was no king in Israel. Everyone did what was right in his own eyes” (Judg. 21:25).

a famine. Famine in ancient Israel was a common calamity: Abraham fled to Egypt due to a famine (Gen. 12:10); Jacob led the Hebrews to Egypt because of a severe famine (Genesis 42–45). Famines were often understood as a sign of God’s displeasure (Lev. 26:18–20; 1 Kin. 17:1). The occurrence of a famine at this time reflects Israel’s overall disobedience and unfaithfulness during the period of the judges.

Bethlehem in Judah. This city lies in the tribal region of Judah. This distinctive name first occurs in the final chapters of Judges (17:7–9; 19:1, 2, 18) and in the opening verses of Ruth (vv. 1, 2). Bethlehem means “house of food,” but at this point the house of food is empty.

to sojourn. A technical term in antiquity for someone living as an alien in a foreign land. It describes the social standing of one who works in a foreign country but has few of the rights and privileges of a native citizen.

country of Moab. Lit. “fields of Moab.” Moabites, who were related to Israel through Lot (Gen. 19:37), occupied parts of central Transjordan at various times. Although God protected them at first from the Israelite invaders (Deut. 2:9), the Moabites were subjugated by Saul (1 Sam. 14:47) and then by David (2 Sam. 8:2). See also Deut. 23:3. There were some periods of friendly relations, with considerable cultural and economic interchange, as shown by David’s placement of his parents with the king of Moab while he was a fugitive (1 Sam. 22:3). During the period of the judges, in which the book of Ruth takes place, there were times of hostility between Israel and Moab (see Judg. 3:12–30). BACK TO RUTH 1:1

STUDY NOTE FOR RUTH 1:2 Elimelech. Lit. “my God is king.” There is irony in the fact that Elimelech’s actions belie his name: he does not trust God, his king, to provide for him in the Promised Land, and so he moves to a pagan land where he dies. The ensuing drama emphasizes the role of the women in the family as they demonstrate the trust in the Lord that Elimelech lacked (4:14, 16).

Naomi. Lit. “pleasant/sweet” (vv. 20, 21). Naomi’s story is told first.

Mahlon and Chilion. Like their father, Mahlon (lit. “illness”) and Chilion (lit. “destruction”) die outside the Promised Land. BACK TO RUTH 1:2

STUDY NOTE FOR RUTH 1:4 Moabite wives. These marriages are ill-advised. Biblical law demands that the Israelites not intermarry with pagan peoples (e.g., Deut. 7:1–4). The irony is that an heir, and an ancestor of the great king David, will come through one of these foreigners. God will take these questionable marriages and redeem them for His own glory and purposes.

Orpah. The meaning of this name is not certain, but it may be related to “stubborn,” which is consistent with Orpah’s decision to stay in Moab.

Ruth. This name sounds like the Hebrew word for “friend,” and Ruth’s actions epitomize covenant friendship. BACK TO RUTH 1:4

STUDY NOTE FOR RUTH 1:5 the woman was left without. Naomi is an elderly widow, a sojourner in a foreign land, with two Moabite daughters-in-law who are also widows and childless. She is completely empty at this point and seems an unlikely prospect for any role in the Lord’s covenantal history of redemption. BACK TO RUTH 1:5

STUDY NOTE FOR RUTH 1:6, 7 These verses set the stage for vv. 8–18. The women must decide what factors will determine their paths: finding a husband and having children, living in one’s own country, being close to one’s family, or (finally, for Ruth) trusting in the sovereign Lord of Israel and the only true God. Naomi’s love for her daughters-in-law and her reaction to bitter experiences at God’s hand dominate this scene. Ruth’s decision and her irrevocable vow of fidelity to Naomi’s people and her God say much about the impact of Naomi’s character and faith on her daughter-in-law.

1:6 the Lord had visited his people. A note of hope is sounded. Ruth’s story never loses sight of God, whose faithful love determines history. BACK TO RUTH 1:6

1:7 to return. The verb “to return” occurs twelve times in Ruth 1:6–22. While it is commonly used in Hebrew of a person changing a course of action and physically returning to a place, it can also describe a spiritual renewal. It is used in the OT for a person who repents and turns back to God (e.g., Hos. 3:5; 6:1; 7:10). Its repetition in the text of Ruth likely indicates that the characters are not merely returning to the Land of Promise but also turning to Yahweh. BACK TO RUTH 1:7

STUDY NOTE FOR RUTH 1:9, 10 we will return with you. This initial declaration of both daughters heightens the dramatic tension. BACK TO RUTH 1:9, 10

STUDY NOTE FOR RUTH 1:11 Have I yet sons. Naomi’s talk of raising up sons to replace the missing husbands only exaggerates her loss. The idea itself may refer to the law of levirate marriage. According to this law, if a man dies leaving a widow, his brother is obligated to marry the widow, taking his place and preserving the family line (Deut. 25:5, 6). The term “levirate” derives from the Latin levir, which means “husband’s brother.” There is also a custom that when someone dies, a close relative (or redeemer) is supposed to buy (or redeem) the deceased’s estate (2:20 note). BACK TO RUTH 1:11

STUDY NOTE FOR RUTH 1:13 the hand of the LORD has gone out against me. Naomi understands that no matter what happens to her, good or ill, her circumstances are playing out according to the providence of God. BACK TO RUTH 1:13

STUDY NOTE FOR RUTH 1:15 her gods. A new element is introduced. It becomes clear that the choice of homeland is a choice for or against the true God. Against the background of Orpah’s choice, the courage and beauty of Ruth’s declaration (vv. 16, 17) are all the more obvious. BACK TO RUTH 1:15

STUDY NOTE FOR RUTH 1:16 where you go I will go. This verse includes four constructions known as idem per idem, a literary device in which the same verb or noun is used of one person’s actions and then of another person’s actions. It is used to underscore the intensity of the action as well as the totality of commitment. BACK TO RUTH 1:16

STUDY NOTE FOR RUTH 1:20 Mara. As noted in 1:2, Naomi’s name means “sweet.” She does not want to be called this anymore because this name does not reflect her current life situation. She now wants to be called “Mara,” a Hebrew word meaning “bitter” (cf. 1:13). BACK TO RUTH 1:20

STUDY NOTE FOR RUTH 1:22 Ruth the Moabite. She is not just any Ruth. For the story it is crucial that she be remembered as a foreigner (1:4; 2:2, 6, 21; 4:5, 10; esp. 2:10). Also, the reader is prompted to think of Ruth’s ancestor, Lot’s daughter, and the incestuous beginnings of the Moabite nation (Gen. 19:30–38). In both cases, the problem is childlessness or lack of a male heir.

barley harvest. Early calendars, like the Gezer calendar from the tenth century B.C.., associated months with the agricultural cycle. Barley was the first of the cereals to be harvested, in April; wheat was the last. In later tradition the barley and wheat harvests came to be identified with the festivals of Passover and Pentecost. The season of harvest was a time of celebration, rejoicing together before God, and remembering the poor. The narrative development is tied to this scheme. The women return home at the barley harvest, a time of God’s favor and the beginning of fruitful restoration for Naomi. BACK TO RUTH 1:22

STUDY NOTES FOR RUTH 2

STUDY NOTE FOR RUTH 2:1–23 Ch. 2 introduces the last main character, Boaz, and the major theme, that of the close relative, or redeemer, who has certain responsibilities for the family and property of a relative who dies (2:20 note). The narrator, who already knows what is ahead, gives only a hint with the description of Boaz as “a relative” in v. 1. Only after the natural kindness of Boaz and the natural winsomeness of Ruth have taken their course does Naomi reveal the key to the entire story: Boaz is “a close relative” (2:20). Even then, no claims are made; there is no appeal to custom. Events must wait their time; while Naomi plans, Ruth serves quietly, and Boaz finishes the harvest. However, God had already provided an answer through the law (Leviticus 25).

2:1 relative. Or “acquaintance.” The Hebrew text leaves the technical status of Boaz unclear, but the story unfolds as if he is the one described in Lev. 25:25 as the “nearest redeemer,” whose responsibility relates primarily but not exclusively to the property of an impoverished relative (1:11; 2:20 and notes). Later (2:20; 3:9), Boaz will be identified as a “close relative,” but at this point he is introduced to prepare the reader for the events that place Ruth in his field.

worthy. This Hebrew word describes someone powerful and important in society.

Boaz. Lit. “in him is strength,” and Boaz shows himself to be a man of strong covenant character. BACK TO RUTH 2:1

STUDY NOTE FOR RUTH 2:2 Let me go to the field. Ruth’s initiative, on the surface, is simply to keep herself and Naomi alive, according to a custom codified in Leviticus (19:9, 10; 23:22) and Deuteronomy (24:19). As poor people, Ruth and Naomi will receive some help, but much more is about to come their way. A hint of this provision is given in Ruth’s plaintive request that she might glean “after him in whose sight I shall find favor.” BACK TO RUTH 2:2

STUDY NOTE FOR RUTH 2:3 she happened to come. From Ruth’s perspective, where she ends up working is mere happenstance. However, in reality, all is unfolding according to the mysterious providence of God. BACK TO RUTH 2:3

STUDY NOTE FOR RUTH 2:4 behold. Boaz’s arrival satisfies the expectations raised in vv. 1–3. BACK TO RUTH 2:4

STUDY NOTE FOR RUTH 2:6, 7 The servant’s answer establishes Ruth’s character. She is faithful, having come while still in her youth to a foreign country for the sake of her mother-in-law. She is hardworking, having been busy since morning. BACK TO RUTH 2:6

2:7 among the sheaves. Ruth’s request is within the bounds of her right as a widow (Deut. 24:19–21). But Boaz’s response will go far beyond the legal requirement (v. 15), thereby demonstrating his generosity.

except for a short rest. Lit. “This is her dwelling; the house is little.” “This” refers to the field, and it has been her residence all day long. The “house” in town has meant “little” to her. Ruth is diligent and industrious, spending so much time at work in the field that it has become her “home.” BACK TO RUTH 2:7

STUDY NOTE FOR RUTH 2:8–12 Events unfold quickly as Boaz accedes to the request and offers his protection and provision (vv. 8, 9). Ruth acknowledges his favor to her, an undeserving “foreigner” (v. 10). Only then does the narrative give some inkling of God’s providential working (vv. 11, 12). Boaz already knows that Ruth is no ordinary foreigner. She has taken “refuge” under the “wings” of the Lord, and she will receive “a full reward” from Him (v. 12). Though a foreigner, Ruth’s loyalty to God is a key element in God’s great plan of redemption. The plan will be worked out through two of Ruth’s descendants: David, the covenant king, and Christ, David’s greatest son. The reward of Ruth’s faith far transcends local time and circumstances. BACK TO RUTH 2:8

STUDY NOTE FOR RUTH 2:10 take notice of ... a foreigner. There is a wordplay here, as the term “foreigner” is related to the verb “to take notice of.” BACK TO RUTH 2:10

STUDY NOTE FOR RUTH 2:12 wings. A frequent image of safety and protection in the Psalms (17:8; 36:7; 57:1; 61:4; 63:7; 91:4). BACK TO RUTH 2:12

STUDY NOTE FOR RUTH 2:14–16 Boaz’s permission is clearly extraordinary.

2:14 wine. A sour but refreshing drink or dip (cf. Num. 6:3). BACK TO RUTH 2:14

STUDY NOTE FOR RUTH 2:17 beat out ... about an ephah. Beating out the grain, or threshing it, separates the kernels from the husks, chaff, and stalks. An ephah is a measure of dry capacity equal to three-fifths of a bushel, or about thirty pounds (13 kg) of barley. BACK TO RUTH 2:17

STUDY NOTE FOR RUTH 2:18 what food she had left over. What she set aside from her noon meal (v. 14). BACK TO RUTH 2:18

STUDY NOTE FOR RUTH 2:20 whose kindness has not forsaken. God is faithful, and He will not forget the ones He loves. The blessings He promises will pass from Boaz to Ruth to Naomi, and eventually to all the elect.

close relative of ours. The law of redemption now comes into view. According to this law, the nearest male blood relative has the duty of preserving the family name and property. This duty might entail avenging the death of a family member (Num. 35:19–21); buying back family property that was sold to pay debts (Lev. 25:25); buying back a relative who sold himself into slavery to pay debts (Lev. 25:47–49); and levirate marriage, marrying the widow of a deceased relative (Deut. 25:5–10). Apparently, these duties can be renounced or declined under certain circumstances (cf. Ruth 3:12; 4:1–8). Boaz is such a “close relative” (or “redeemer”) to Ruth, and this fact now determines the course of action (1:11; 2:1 and notes). Ruth’s destiny will proceed according to the law, unlike that of her ancestor, Lot’s daughter, who committed incest (Gen. 19:30–38). BACK TO RUTH 2:20

STUDY NOTE FOR RUTH 2:23 until the end of the barley and wheat harvests. The time of Ruth’s labor amounts to approximately three months in the fields. BACK TO RUTH 2:23

STUDY NOTES FOR RUTH 3

STUDY NOTE FOR RUTH 3:1–18 Now the narrative moves toward resolution. In a late-night visit, Ruth carries out and expands Naomi’s plan, putting her own reputation and all her expectations at risk. She claims the protection of Boaz as a “redeemer” (v. 9). Her trust in his character is vindicated, and she is unharmed. God’s activity behind the scenes continues without a break. But even at this moment, the engagement must be delayed; there is a closer relative (3:12), and Boaz, a man of outstanding honor, will not rest until this obstacle is removed.

3:1 rest for you. This means that Ruth should be married, a need that Naomi has taken to heart (1:9). BACK TO RUTH 3:1

STUDY NOTE FOR RUTH 3:3 the threshing floor. A cleared area where grain is crushed or torn to separate the chaff, straw, and grains. The harvest is then winnowed, or thrown into the air for the wind to blow away the chaff as the grains fall directly to the ground. All this takes place in the spring at the time of the harvest festivals. BACK TO RUTH 3:3

STUDY NOTE FOR RUTH 3:4 uncover his feet. A highly symbolic act. By coming to the threshing floor and lying at Boaz’s feet, Ruth is asking Boaz to marry her. She is, in effect, saying she wants to be redeemed, and she awaits Boaz’s judgment in the matter.

lie down. Ruth lies patiently at Boaz’s feet until he awakens (vv. 8, 9); nothing unseemly happens between them during the night (v. 11). BACK TO RUTH 3:4

STUDY NOTE FOR RUTH 3:7 merry. Boaz has been drinking but is hardly drunk. He is content and fulfilled with his day’s labor and his evening meal. After all the work of the day, Boaz goes to “the end of the heap of grain,” a place where Ruth is able to meet him privately. God’s providence is clearing a path for her. BACK TO RUTH 3:7

STUDY NOTE FOR RUTH 3:9 Spread your wings over your servant. Boaz has wished for protection for Ruth under God’s wings (2:12); Ruth now gives Boaz the opportunity to be the answer to his own prayer. See text note. Ezek. 16:8 explains the idiom. Ruth asks directly for the favor of marriage, although Naomi’s instructions were not quite so bold (v. 4).

redeemer. The law does not specify marriage as the responsibility of such a person, though an extension of Leviticus 25 can readily be envisioned. Mahlon’s name and property will be preserved (4:10), suggesting the levirate marriage, but it is difficult to see how Deut. 25:5, 6 can be strictly applied. BACK TO RUTH 3:9

STUDY NOTE FOR RUTH 3:10 kindness. Lit. “covenant love.” Throughout the book, God’s own covenant love (1:8; 2:20) is mirrored by that of Ruth (1:8, 16, 17). Now her faithfulness is proved as she invokes the duties of a close relative and declines to follow any of the young men. The “kindness” Boaz refers to is evidently Ruth’s proposal to follow the custom that will provide an heir for Naomi.

the first. When she chose to accompany Naomi. BACK TO RUTH 3:10

STUDY NOTE FOR RUTH 3:11 a worthy woman. The feminine equivalent of the Hebrew phrase in 2:1. Ruth has risen from being a Moabite and servant to becoming attractive to Boaz as a possible marriage partner. In the Hebrew canon, the book of Ruth follows the book of Proverbs. In the last section of Proverbs, the author asks, “A worthy woman who can find?” one whose “works praise her in the gates?” (Prov. 31:30, 31). The answer is immediate in the Hebrew canon: Boaz has found a “worthy woman” who is praised in the gates, one who is known for her selflessness and her covenant love for Naomi (2:8–13). BACK TO RUTH 3:11

STUDY NOTE FOR RUTH 3:12 a redeemer nearer than I. Boaz suddenly mentions a complicating factor. Hebrew law appears to mandate an order of rank of kinsman-redeemers (Lev. 25:47–49), and there is a closer kinsman than Boaz who has the first right of acceptance or refusal. The custom of redemption seems to be leading to a solution, but now it creates a problem along the way. The engagement must be postponed. BACK TO RUTH 3:12

STUDY NOTE FOR RUTH 3:15 six measures of barley. This gift of barley shows Boaz’s magnanimity toward Ruth (v. 17) and is a symbol of Naomi’s changed estate (1:21). Ruth receives grain from Boaz as an emblem of her future fruitfulness.

Then she went into the city. Lit. “Then he went into the city.” The latter makes perfectly good sense: as soon as Boaz gives his word to Ruth, he goes directly into Bethlehem to fulfill his oath. BACK TO RUTH 3:15

STUDY NOTE FOR RUTH 3:16 How did you fare. The same Hebrew words are translated “Who are you?” in v. 9. BACK TO RUTH 3:16

STUDY NOTE FOR RUTH 3:17 six measures of barley. The grain serves as a token and pledge not only to Ruth but also to Naomi. It is a visible sign of a promise. BACK TO RUTH 3:17

STUDY NOTE FOR RUTH 3:18 Wait. This is an ironic touch, for the time to wait will be very short. Naomi does not expect a conclusion to be long in coming. BACK TO RUTH 3:18

STUDY NOTES FOR RUTH 4

STUDY NOTE FOR RUTH 4:1–17 Ch. 4 brings out the divine purpose behind Ruth’s original decision to follow Naomi and Naomi’s God. The necessary arrangements seem to turn on a combination of levirate marriage regulations (Deut. 25:5–10) and the laws for a redeeming relative (Lev. 25). Ruth is taken as a wife, and ancient blessings for fruitfulness are invoked. Naomi’s bitterness turns to joy, and her grandson is shown to be the grandfather of King David. In these events the Lord’s hidden providence is revealed.

4:1 the gate. Excavations at Iron Age Israelite sites have revealed a number of gateways with built-in benches where the elders sat in judgment (e.g., Megiddo and Gezer). The city gates were an area of economic activity.

friend. Boaz must know the man’s name, but the narrator quotes Boaz as referring to the man with an indefinite phrase, something like the English expression “Mr. So-and-So.” Because the other names in the book are related to one’s character, it is likely that this man has no name because he has no character. For the purposes of the story, he is “Mr. No Name.” BACK TO RUTH 4:1

STUDY NOTE FOR RUTH 4:2 took ten men. There is no recorded legal requirement for a particular number of men. The later Jewish tradition by which ten men make up a quorum for worship may derive from this incident. In a rural culture, where the use of writing was limited, it was important for a contract to be made with a number of official witnesses. BACK TO RUTH 4:2

STUDY NOTE FOR RUTH 4:3 selling the parcel of land. This sale is a surprising new element, no hint of which has been given up to now. Details about the sale are not necessary for the story and are omitted. A parallel example can be seen in Jer. 32:6–15. BACK TO RUTH 4:3

STUDY NOTE FOR RUTH 4:7 drew off his sandal. Little is known about the symbolism of this custom. Its point clearly is to confirm the transaction legally. See Deut. 25:9, 10 (a different setting) and Amos 8:6. BACK TO RUTH 4:7

STUDY NOTE FOR RUTH 4:10 to perpetuate the name of the dead. The OT considers the disappearance of one’s name an extreme misfortune (1 Sam. 24:21; 2 Sam. 14:7). BACK TO RUTH 4:10

STUDY NOTE FOR RUTH 4:11 like Rachel and Leah. These are the two wives of Jacob (Israel), the mothers, either naturally or through their maids Zilpah and Bilhah, of all the sons of Israel, the heads of the twelve tribes.

Ephrathah ... Bethlehem. As in 1:1, 2, these place names, associated with David, are given special prominence. BACK TO RUTH 4:11

STUDY NOTE FOR RUTH 4:12 be like ... Perez. In a much earlier time, Judah became the father of Perez because Onan refused to carry out his obligation as a close relative (Gen. 38:29). Perez is a symbol of the fruitful offspring. In the same way, Boaz becomes the father of Obed (v. 21) because another person has refused to carry out the levirate obligation. Despite human failures, the messianic line is preserved (Matt. 1:3, 5, 16). Interestingly, strong parallels exist between Tamar and Ruth, both of whom are women and foreigners who play key roles in continuing the messianic line. BACK TO RUTH 4:12

STUDY NOTE FOR RUTH 4:13 and the LORD gave her conception. This statement underscores the providence of God in the story. BACK TO RUTH 4:13

STUDY NOTE FOR RUTH 4:14–17 The women’s praises celebrate the fulfillment of God’s covenant love to Naomi. Her daughter-in-law Ruth is more to her than seven sons would be (v. 15). Moreover, Naomi in effect has a son in her grandson Obed (v. 17). He will become the grandfather of David. Remarkably, the infant Obed is described by the women of Bethlehem as a redeemer. This implies that the line of Boaz is associated with the concept of redemption. Ultimately, Jesus Christ is the Redeemer of the world. BACK TO RUTH 4:14

STUDY NOTE FOR RUTH 4:16 Naomi took the child. This is probably not a formal rite of adoption. Rather, it is a symbol that Naomi views the child as her own in a manner of speaking. He is the heir of Elimelech’s estate and the continuation of her husband’s lineage. BACK TO RUTH 4:16

STUDY NOTE FOR RUTH 4:17 Obed. Lit. “servant,” because he will serve Naomi in her old age. BACK TO RUTH 4:17

STUDY NOTE FOR RUTH 4:18–22 The closing genealogy is almost exactly what is recorded in the genealogy of Jesus in Matt. 1:3–6. The book of Ruth finds its climax in the coming of the Messiah, Jesus Christ. The main characters, Boaz and Ruth, have faded from the story. The emphasis is now on the lineage that points to Christ. The coming of the Messiah is the end-all of the book of Ruth. BACK TO RUTH 4:18

STUDY NOTE FOR RUTH 4:22 David. Here and in v. 17, the author mentions ancient Israel’s greatest king explicitly. We are not to view the book of Ruth as merely a story of honorable people in a dishonorable era, but as the account of God’s providence and grace in providing a king who gives rest to His people Israel (2 Sam. 7:1–17). Of course, David fails to give Israel permanent rest, but in providing a son for Naomi, the Lord also preserves a lineage that births David’s greatest son, Jesus Christ, who gives rest to all who trust in Him (Matt. 11:28–30). BACK TO RUTH 4:22

FOOTNOTES FOR RUTH 1

1 Naomi means pleasant 2 Mara means bitter

FOOTNOTES FOR RUTH 2

1 Compare Septuagint, Vulgate; the meaning of the Hebrew phrase is uncertain 2 An ephah was about 3/5 bushel or 22 liters

FOOTNOTES FOR RUTH 3

1 Compare 2:12; the word for wings can also mean corners of a garment

FOOTNOTES FOR RUTH 4

1 Hebrew he 2 Masoretic Text you also buy it from Ruth

The FIRST BOOK of

Samuel

TITLE

The books of Samuel have had various titles. The Septuagint (the Greek translation of the Old Testament) treats Samuel and Kings as parts of a unified work called “the book of the Kingdoms.” It was probably the first to divide Samuel into two separate books because of its length, a practice followed by most subsequent translations. The title “Samuel” derives from the fact that the prophet Samuel is a transitional and pivotal character in the books. It was Samuel who anointed the first kings of Israel, Saul and David (1 Sam. 10:1; 16:13), and thus helped in Israel’s transition from a tribal confederacy to a united monarchy.

AUTHOR

The author of 1 and 2 Samuel is anonymous. Jewish tradition, at least as early as the Babylonian Talmud in the sixth century A.D., believed that Samuel wrote these books. The major difficulties with this view are that Samuel and his name appear nowhere in 2 Samuel and that his death is recorded in 1 Sam. 25:1 and 28:3. He certainly could not have recorded the events that took place after his death. Some have suggested that he wrote much of the material of 1 Samuel, and then others took over the writing. They refer to 1 Chr. 29:29 as confirmation: “Now the acts of King David, from first to last, are written in the Chronicles of Samuel the seer, and in the Chronicles of Nathan the prophet, and in the Chronicles of Gad the seer.”

DATE AND OCCASION

The final form of the books of Samuel dates from a time after the occurrence of the events recorded. The books do contain information from sources contemporary with the events narrated in them, such as David’s eulogies for Saul and his sons (2 Sam. 1:17–27) and his lament for Abner (2 Sam. 3:33–34). They rely to some degree on stories, chronicles, and poems that came from an earlier period. The text itself gives evidence that demonstrates that its final composition was later than the recorded events. For example, 1 Sam. 27:6 says, “Therefore Ziklag has belonged to the kings of Judah to this day.” That statement denotes that a number of kings have ruled over Judah since the death of Solomon and the division of the monarchy. Found also in that verse is an expression common in the books of Samuel: “to this day” (1 Sam. 5:5; 6:18; 27:6; 30:25; 2 Sam. 4:3; 6:8; 18:18), which indicates that the writer is narrating events that had taken place prior to his time.

It is reasonable to believe that the final editing and composition of the books occurred in the ninth or eighth centuries B.C., that is, sometime after David’s reign. It is likely that an official court historian wrote 1 and 2 Samuel within one to three centuries of the events. There is little compelling reason to think that the books were given a final form in either the exilic or the postexilic period.

Although the exact dates of the events recorded in Samuel are elusive, the general chronology of the period can be defined. Definite figures are given for the duration of David’s reign over Judah and Israel (2 Sam. 5:4–5), but there is no clear indication of how long Saul reigned (1 Sam. 13:1 note). The specific years of David’s and Saul’s reigns have been established by working back from the dates of events recorded in Kings, which have their own chronological difficulties (see Introduction to 1 Kings). There is broad consensus that David began his rule in Hebron around 1010 B.C. and died around 970 B.C. Samuel may have been born about 1100 B.C. Thus, the books of Samuel cover a period that includes most of the eleventh century B.C. and the first quarter of the tenth century B.C.

In the latter half of the eleventh century B.C., a time when international powers of the ancient Near East were preoccupied with internal conflicts, Israel was transformed from a loosely knit tribal confederation into a united monarchy. The institution of the monarchy was a new stage in the political and religious history of Israel, although the idea of kingship itself would have been known to Israel from the practice of its neighbors (Judg. 3:12; 4:2; 8:5). It is remarkable not that Israel eventually installed a king but that it resisted doing so for so long. One cause of Israel’s reluctance is revealed in the words of Gideon: “I will not rule over you, and my son will not rule over you; the Lord will rule over you” (Judg. 8:23). A fundamental tenet of Israel’s faith was that the Lord Himself (Yahweh) was Israel’s sovereign, their great King (1 Sam. 8:7; 12:12; Num. 23:21; Ps. 5:2; Mal. 1:14). Nevertheless, the opening books of the Bible contain indications that Israel, in accordance with the divine will, would one day have a human monarch (Gen. 49:10; Num. 24:7, 17–19; cf. Gen. 17:6, 16; 35:11). Moses anticipated a time when Israel would be settled in the Promised Land and would desire a king, and he gave instructions to regulate kingship when it came (Deut. 17:14–20; cf. 28:36). As 1 Samuel opens, that time has almost arrived.

The two books of Samuel are not a formal, comprehensive history of Israel during the monarchic period. Rather, the biblical writer focuses primarily on the three most prominent Israelite leaders of the time: Samuel, Saul, and David. 1 Samuel 1–8 describes Samuel’s birth, call to ministry, and judgeship. Samuel is often considered the last judge of Israel, and he was a pivotal figure between the era of the judges and the monarchic period. The next section, 1 Samuel 9–31, recounts the failed kingship of Saul, the first ruler of Israel. It relates his being chosen as king, his anointing to the office by the prophet Samuel, his early military victories, his repeated disobedience to the commands of God, his final rejection as king, and his death at the hands of the Philistines during the battle at Mount Gilboa. Second Samuel is a narration of the kingship of David. It details the rise of David to the kingship over all Israel, his early military conquests, his fall into sin, and the constant internal rebellion that took place within his kingdom.

GENRE

The prevailing literary style of the books of Samuel is historical narrative. The biblical author, however, weaves various other literary forms with the narrative: prayer (1 Sam. 2:1–10), poetry (1 Sam. 15:22–23), short story (1 Sam. 17:1–58), obituary (1 Sam. 25:1), song (1 Sam. 29:5), lament (2 Sam. 1:17–27; 3:33–34), covenant (2 Sam. 7:1–17), and others. The heart of the books is a pair of court histories: one recounting the kingship of Saul and the other the kingship of David.

LITERARY FEATURES

The narratives of 1 and 2 Samuel are written in an economical style using a variety of narrative techniques: keywords (e.g., 1 Sam. 2:29 note); comparative characterizations (Saul and Jonathan, David and Uriah; see 1 Sam. 13:22; 14:6 notes; 2 Sam. 11); repetition and variation (Saul’s two confessions in 1 Sam. 15:24, 25, 30); and analogy (Nabal compared with Saul in 1 Sam. 25; cf. vv. 14, 36 notes). Sensitivity to such literary features can open the door to theological and historical understanding and to a sense of the unity of the text.

The overall literary structure of the two books is a deliberate comparison and contrast between the lives and kingships of Saul and David. In a general way, the narratives of the two kings run parallel: after ascending to the throne, both characters had early military successes. However, these were soon followed by grievous sins committed by both rulers. The similarity ends at that point because of the divergent ways in which the two kings dealt with their sin. Note the comparison:

CHARACTERISTICS AND PRIMARY THEMES

At the very heart of 1 and 2 Samuel is the establishment of the institution of kingship. The founding of a monarchy for Israel was not bad in itself; in fact, its very roots go back to the book of Genesis. Contained in the divine revelations to the patriarchs was a promise of kings coming through their posterity (Gen. 17:6, 16; 35:11). Jacob prophesied that the scepter, the symbol of kingly authority, would not depart from the tribe of Judah until the ultimate, final king would appear (Gen. 49:10). The institution of a monarchy in Israel was clearly in accord with the eternal plan of God, and He declared that truth in the Scriptures prior to Israel’s settlement in Canaan (Deut. 17:14–20).

This kingship, however, was to be different from the monarchies of the nations surrounding Israel. The human ruler of Israel was not to be autonomous; rather, he was to be subject to God and fully dependent on God’s word as the rule and authority of the kingdom. Thus, the foundation of biblical kingship is that ultimately God is king and will always be king. As the psalmist proclaims, “The Lord is king forever and ever” (Ps. 10:16). Under this structure, a theocratic monarchy, Israel was to have a human king who served as deputy under the Lord, the ultimate king.

When Israel sought a king (1 Sam. 8), the elders, moved by a sense of military insecurity, advocated for a king similar to the kings of the nations around them. They wanted a human king who would deliver them from their enemies, which amounted to a rejection of the theocratic monarchy. The Lord Himself assessed Israel’s choice: “They have rejected me from being king over them” (v. 7).

In response, the prophet Samuel warned Israel that their desire for such a king would have dire consequences, such as oppression of the people (1 Sam. 8:10–18), but the people dismissed his argument and demanded a king similar to the other ancient Near Eastern monarchs. In response God selected Saul to be the first king of Israel. The choice of Saul reflects one of the important themes of the books of Samuel: God raises up and brings down (see 1 Sam. 2:7–8).

Unfortunately, Israel’s first king, Saul, turned out to be exactly what Samuel had warned against. Saul’s kingship began well, but it soon became dark and dysfunctional. He was followed on the throne by David, who was the greatest king in the history of old covenant Israel. He was a ruler after God’s own heart, and his kingship started out quite well. However, David soon fell into deep sin, particularly seen in his relationship with Bathsheba, and throughout the second half of 2 Samuel, David’s kingdom was in disarray. By the close of the book, the reader is struck by the flawed and broken nature of David’s kingship.

David’s kingship is properly understood as a pointer to the coming of a greater king, that is, the messianic monarch (2 Sam. 7:12–16). In other words, David himself was not the messianic ruler; he was a forerunner of him. This is evident by the close of 2 Samuel, when David’s kingdom is shown in turmoil and disorder. The reader thus longs for the arrival of the promised king who would live according to God’s word (Deut. 17:14–20). The messianic king eventually came in the person of Jesus Christ, “the son of David” (e.g., Matt. 9:27; 12:23; 21:9).

In 1 and 2 Samuel, Israel is in the process of becoming a kingdom, which can be defined as “a land or realm over which a monarch rules.” Earlier, at Mount Sinai, God vowed that His people would one day be a “kingdom” and a “nation” (Ex. 19:6). From Sinai, God led Israel through the wilderness to the Land of Promise, and they then conquered Canaan under the leadership of Joshua. The subsequent period of the judges was one of anarchy. All of that led to the events recorded in 1 and 2 Samuel. Despite the initially promising reigns of Saul, David, and Solomon, each of these rulers demonstrated an inability to exercise the righteous kingship that God’s people needed. After the death of Solomon, the monarchy divided into the two kingdoms of Israel and Judah. Both of those kingdoms were eventually destroyed and their populations sent into exile.

The failures of the kings of Israel and Judah illustrate the need for a greater ruler. When the messianic King appeared, His message was that “the kingdom of heaven is at hand” (Matt. 3:2). The final, ultimate King came to usher in the final, ultimate kingdom—an eternal kingdom that will never perish (1 Pet. 2:9).

THEOLOGY OF 1 AND 2 SAMUEL

Although the books of 1 and 2 Samuel describe the attempt by Israel to establish a human monarchy, in the final analysis, God was king over Israel. As the sovereign over Israel, he governed the people as well as all the other events that occurred which affected them. Whatever took place in Israel during those days, it was God who ordained it (1 Sam. 2:6–7). The Lord was the one who orchestrated Saul’s search for his father’s lost donkeys, which then led to his anointing at the hands of Samuel (1 Sam. 9:15–16). God also predetermined the choice of David to succeed Saul on the throne of Israel (1 Sam. 16:7). It was the Lord who sat enthroned as king over Israel in those days. Indeed, it is the Lord who sits enthroned as king over all creation yesterday, today, and forever.

1 AND 2 SAMUEL IN THE LARGER STORY OF THE BIBLE

The books of 1 and 2 Samuel play a key role in the unfolding of God’s redemptive plan throughout history. In many ways, David’s career typifies that of his greater Son, Jesus Christ. Both were sanctioned by a prophet—David by Samuel (1 Sam. 16:13) and Jesus by John the Baptist (Matt. 14:5; John 1:29–31; 5:31–35). The Spirit of the Lord came upon both (1 Sam. 16:13; Mark 1:9–11). Both were rejected by jealous kings (1 Sam. 18:9; Matt. 2:16) and warned to flee for their lives (1 Sam. 20; Matt. 2:13–15). Rejected by their own people without cause (1 Sam. 23:12; John 19:15), both learned to depend upon God in exile.

Hannah’s giving birth to Samuel and her subsequent song of praise (1 Sam. 1–2) serve as paradigms for Mary’s birthing of Jesus and her magnificat (Luke 1:46–55). In addition, God’s choice of David’s line to sit upon the throne of Israel forever (2 Sam. 7:16) found its fulfillment in the coming of the messianic king.

HISTORY OF INTERPRETATION

For the last 150 years or so, critical scholarship has attempted to unravel the compositional history of 1 and 2 Samuel. There are a myriad of interpretations of that process. Today, some scholars believe that the two books are part of the so-called “Deuteronomistic History,” in which the final stages of the composition did not occur until the period of the exile. Thus, over the span of many centuries, various authors, editors, and redactors had input into the compositional structure of the two books. However, it is presently impossible to reconstruct the compositional history of 1 and 2 Samuel, and it is likely that it was written in an essentially final form at a much earlier date than supposed by some scholars.

OUTLINE OF 1 SAMUEL

I. BEFORE THE MONARCHY: GOD RULES AND RESCUES HIS PEOPLE (CHS. 1–7)

A. God’s Man: Samuel and Eli at Shiloh (chs. 1–3)

1. Samuel’s birth and Hannah’s song of thanksgiving (1:1–2:10)

2. The rejection of the house of Eli (2:11–36)

3. The initiation of Samuel as prophet (ch. 3)

B. God’s Power: The Ark of God and Philistia (4:1–7:1)

1. The ark is captured by the Philistines (ch. 4)

2. The ark in Philistia (ch. 5)

3. The ark is returned to Israel (6:1–7:1)

C. God’s Victory: Samuel vs. the Philistines at Mizpah (7:2–17)

II. THE BEGINNING OF MONARCHY: THE PEOPLE DEMAND A KING (CHS. 8–12)

A. Samuel Hears and God Grants the People’s Request (ch. 8)

B. Saul’s Rise: Designation by Samuel and Demonstration in Battle (chs. 9–12)

1. Saul anointed by Samuel (9:1–10:16)

2. Saul publicly selected by lot at Mizpah (10:17–27)

3. Saul rescues Jabesh-gilead from the Ammonites (ch. 11)

C. Samuel Issues Warnings about Monarchy (ch. 12)

III. ISRAEL’S FIRST KING: THE REIGN AND REJECTION OF KING SAUL (CHS. 13–15)

A. Saul vs. the Philistines: Saul’s First Rejection (chs. 13; 14)

1. Jonathan attacks the Philistines; Saul fails the test (ch. 13)

2. Jonathan leads the people to victory; Saul becomes isolated (ch. 14)

B. Saul vs. the Amalekites: Saul Rejected (ch. 15)

IV. GOD’S ALTERNATIVE KING: THE RISE OF DAVID AND FALL OF SAUL (CHS. 16–31)

A. David’s Rise Delights All but Saul (chs. 16–18)

1. David anointed by Samuel and introduced to Saul (ch. 16)

2. David and Goliath (ch. 17)

3. David and the House of Saul (ch. 18)

B. Saul Seeks David’s Life (chs. 19–23)

1. Saul’s attempts to kill David are thwarted (ch. 19)

2. Jonathan aids and encourages David (ch. 20)

3. David deceives Ahimelech at Nob and escapes to Gath (ch. 21)

4. Saul destroys the priests of Nob; David delivers the people of Keilah (22:1–23:6)

5. Saul pursues David but is thwarted by the Philistines (23:7–29)

C. David Protects Saul’s Life (chs. 24–26)

1. David spares Saul’s life in the cave (ch. 24)

2. Abigail keeps David from murder in his dispute with Nabal (ch. 25)

3. David spares Saul’s life in the camp (ch. 26)

D. David Hides with the Philistines; Saul Takes His Own Life (chs. 27–31)

1. David flees to the Philistines (ch. 27)

2. Saul and the medium at En-dor (ch. 28)

3. David rejected by the Philistines (ch. 29)

4. David recovers what had been taken by the Amalekites (ch. 30)

5. Saul, wounded on Mount Gilboa, takes his own life (ch. 31)

THE BIRTH OF SAMUEL

1  There was a certain man of Ramathaim-zophim of the hill country of Ephraim whose name was Elkanah the son of Jeroham, son of Elihu, son of Tohu, son of Zuph, an Ephrathite. [2] He had two wives. The name of the one was Hannah, and the name of the other, Peninnah. And Peninnah had children, but Hannah had no children.

[3] Now this man used to go up year by year from his city to worship and to sacrifice to the LORD of hosts at Shiloh, where the two sons of Eli, Hophni and Phinehas, were priests of the LORD. 4 On the day when Elkanah sacrificed, he would give portions to Peninnah his wife and to all her sons and daughters. [5] But to Hannah he gave a double portion, because he loved her, though the LORD had closed her womb. [1] [6] And her rival used to provoke her grievously to irritate her, because the LORD had closed her womb. [7] So it went on year by year. As often as she went up to the house of the LORD, she used to provoke her. Therefore Hannah wept and would not eat. 8 And Elkanah, her husband, said to her, “Hannah, why do you weep? And why do you not eat? And why is your heart sad? Am I not more to you than ten sons?”

[9] After they had eaten and drunk in Shiloh, Hannah rose. Now Eli the priest was sitting on the seat beside the doorpost of the temple of the LORD. 10 She was deeply distressed and prayed to the LORD and wept bitterly. [11] And she vowed a vow and said, “O LORD of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the LORD all the days of his life, and no razor shall touch his head.”

12 As she continued praying before the LORD, Eli observed her mouth. [13] Hannah was speaking in her heart; only her lips moved, and her voice was not heard. Therefore Eli took her to be a drunken woman. 14 And Eli said to her, “How long will you go on being drunk? Put your wine away from you.” 15 But Hannah answered, “No, my lord, I am a woman troubled in spirit. I have drunk neither wine nor strong drink, but I have been pouring out my soul before the LORD. [16] Do not regard your servant as a worthless woman, for all along I have been speaking out of my great anxiety and vexation.” 17 Then Eli answered, “Go in peace, and the God of Israel grant your petition that you have made to him.” [18] And she said, “Let your servant find favor in your eyes.” Then the woman went her way and ate, and her face was no longer sad.

19 They rose early in the morning and worshiped before the LORD; then they went back to their house at Ramah. And Elkanah knew Hannah his wife, and the LORD remembered her. [20] And in due time Hannah conceived and bore a son, and she called his name Samuel, for she said, “I have asked for him from the LORD.” [1]

SAMUEL GIVEN TO THE LORD

[21] The man Elkanah and all his house went up to offer to the LORD the yearly sacrifice and to pay his vow. [22] But Hannah did not go up, for she said to her husband, “As soon as the child is weaned, I will bring him, so that he may appear in the presence of the LORD and dwell there forever.” [23] Elkanah her husband said to her, “Do what seems best to you; wait until you have weaned him; only, may the LORD establish his word.” So the woman remained and nursed her son until she weaned him. [24] And when she had weaned him, she took him up with her, along with a three-year-old bull, [2] an ephah [3] of flour, and a skin of wine, and she brought him to the house of the LORD at Shiloh. And the child was young. 25 Then they slaughtered the bull, and they brought the child to Eli. 26 And she said, “Oh, my lord! As you live, my lord, I am the woman who was standing here in your presence, praying to the LORD. 27 For this child I prayed, and the LORD has granted me my petition that I made to him. 28 Therefore I have lent him to the LORD. As long as he lives, he is lent to the LORD.”

And he worshiped the LORD there.

HANNAH’S PRAYER

2  And Hannah prayed and said,

“My heart exults in the LORD;

my horn is exalted in the LORD.

My mouth derides my enemies,

because I rejoice in your salvation.

[2] “There is none holy like the LORD:

for there is none besides you;

there is no rock like our God.

3 Talk no more so very proudly,

let not arrogance come from your mouth;

for the LORD is a God of knowledge,

and by him actions are weighed.

4 The bows of the mighty are broken,

but the feeble bind on strength.

[5] Those who were full have hired themselves out for bread,

but those who were hungry have ceased to hunger.

The barren has borne seven,

but she who has many children is forlorn.

[6] The LORD kills and brings to life;

he brings down to Sheol and raises up.

[7] The LORD makes poor and makes rich;

he brings low and he exalts.

8 He raises up the poor from the dust;

he lifts the needy from the ash heap

to make them sit with princes

and inherit a seat of honor.

For the pillars of the earth are the LORD’s,

and on them he has set the world.

[9] “He will guard the feet of his faithful ones,

but the wicked shall be cut off in darkness,

for not by might shall a man prevail.

[10] The adversaries of the LORD shall be broken to pieces;

against them he will thunder in heaven.

The LORD will judge the ends of the earth;

he will give strength to his king

and exalt the horn of his anointed.”

11 Then Elkanah went home to Ramah. And the boy [1] was ministering to the LORD in the presence of Eli the priest.

ELI’S WORTHLESS SONS

[12] Now the sons of Eli were worthless men. They did not know the LORD. [13] The custom of the priests with the people was that when any man offered sacrifice, the priest’s servant would come, while the meat was boiling, with a three-pronged fork in his hand, 14 and he would thrust it into the pan or kettle or cauldron or pot. All that the fork brought up the priest would take for himself. This is what they did at Shiloh to all the Israelites who came there. [15] Moreover, before the fat was burned, the priest’s servant would come and say to the man who was sacrificing, “Give meat for the priest to roast, for he will not accept boiled meat from you but only raw.” 16 And if the man said to him, “Let them burn the fat first, and then take as much as you wish,” he would say, “No, you must give it now, and if not, I will take it by force.” 17 Thus the sin of the young men was very great in the sight of the LORD, for the men treated the offering of the LORD with contempt.

[18] Samuel was ministering before the LORD, a boy clothed with a linen ephod. [19] And his mother used to make for him a little robe and take it to him each year when she went up with her husband to offer the yearly sacrifice. [20] Then Eli would bless Elkanah and his wife, and say, “May the LORD give you children by this woman for the petition she asked of the LORD.” So then they would return to their home.

[21] Indeed the LORD visited Hannah, and she conceived and bore three sons and two daughters. And the boy Samuel grew in the presence of the LORD.

ELI REBUKES HIS SONS

[22] Now Eli was very old, and he kept hearing all that his sons were doing to all Israel, and how they lay with the women who were serving at the entrance to the tent of meeting. 23 And he said to them, “Why do you do such things? For I hear of your evil dealings from all these people. 24 No, my sons; it is no good report that I hear the people of the LORD spreading abroad. [25] If someone sins against a man, God will mediate for him, but if someone sins against the LORD, who can intercede for him?” But they would not listen to the voice of their father, for it was the will of the LORD to put them to death.

[26] Now the boy Samuel continued to grow both in stature and in favor with the LORD and also with man.

THE LORD REJECTS ELI’S HOUSEHOLD

[27] And there came a man of God to Eli and said to him, “Thus says the LORD, ‘Did I indeed reveal myself to the house of your father when they were in Egypt subject to the house of Pharaoh? [28] Did I choose him out of all the tribes of Israel to be my priest, to go up to my altar, to burn incense, to wear an ephod before me? I gave to the house of your father all my offerings by fire from the people of Israel. [29] Why then do you scorn [1] my sacrifices and my offerings that I commanded for my dwelling, and honor your sons above me by fattening yourselves on the choicest parts of every offering of my people Israel?’ [30] Therefore the LORD, the God of Israel, declares: ‘I promised that your house and the house of your father should go in and out before me forever,’ but now the LORD declares: ‘Far be it from me, for those who honor me I will honor, and those who despise me shall be lightly esteemed. [31] Behold, the days are coming when I will cut off your strength and the strength of your father’s house, so that there will not be an old man in your house. [32] Then in distress you will look with envious eye on all the prosperity that shall be bestowed on Israel, and there shall not be an old man in your house forever. 33 The only one of you whom I shall not cut off from my altar shall be spared to weep his [2] eyes out to grieve his heart, and all the descendants [3] of your house shall die by the sword of men. [4] [34] And this that shall come upon your two sons, Hophni and Phinehas, shall be the sign to you: both of them shall die on the same day. [35] And I will raise up for myself a faithful priest, who shall do according to what is in my heart and in my mind. And I will build him a sure house, and he shall go in and out before my anointed forever. [36] And everyone who is left in your house shall come to implore him for a piece of silver or a loaf of bread and shall say, “Please put me in one of the priests’ places, that I may eat a morsel of bread.” ’ ”

THE LORD CALLS SAMUEL

3  Now the boy Samuel was ministering to the LORD in the presence of Eli. And the word of the LORD was rare in those days; there was no frequent vision.

[2] At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his own place. [3] The lamp of God had not yet gone out, and Samuel was lying down in the temple of the LORD, where the ark of God was.

4 Then the LORD called Samuel, and he said, “Here I am!” 5 and ran to Eli and said, “Here I am, for you called me.” But he said, “I did not call; lie down again.” So he went and lay down.

6 And the LORD called again, “Samuel!” and Samuel arose and went to Eli and said, “Here I am, for you called me.” But he said, “I did not call, my son; lie down again.” [7] Now Samuel did not yet know the LORD, and the word of the LORD had not yet been revealed to him.

[8] And the LORD called Samuel again the third time. And he arose and went to Eli and said, “Here I am, for you called me.” Then Eli perceived that the LORD was calling the boy. 9 Therefore Eli said to Samuel, “Go, lie down, and if he calls you, you shall say, ‘Speak, LORD, for your servant hears.’” So Samuel went and lay down in his place.

[10] And the LORD came and stood, calling as at other times, “Samuel! Samuel!” And Samuel said, “Speak, for your servant hears.” 11 Then the LORD said to Samuel, “Behold, I am about to do a thing in Israel at which the two ears of everyone who hears it will tingle. [12] On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end. [13] And I declare to him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, [1] and he did not restrain them. [14] Therefore I swear to the house of Eli that the iniquity of Eli’s house shall not be atoned for by sacrifice or offering forever.”

15 Samuel lay until morning; then he opened the doors of the house of the LORD. And Samuel was afraid to tell the vision to Eli. 16 But Eli called Samuel and said, “Samuel, my son.” And he said, “Here I am.” 17 And Eli said, “What was it that he told you? Do not hide it from me. May God do so to you and more also if you hide anything from me of all that he told you.” [18] So Samuel told him everything and hid nothing from him. And he said, “It is the LORD. Let him do what seems good to him.”

[19] And Samuel grew, and the LORD was with him and let none of his words fall to the ground. [20] And all Israel from Dan to Beersheba knew that Samuel was established as a prophet of the LORD. [21] And the LORD appeared again at Shiloh, for the LORD revealed himself to Samuel at Shiloh by the word of the LORD.

THE PHILISTINES CAPTURE THE ARK

4  And the word of Samuel came to all Israel.

Now Israel went out to battle against the Philistines. They encamped at Ebenezer, and the Philistines encamped at Aphek. 2 The Philistines drew up in line against Israel, and when the battle spread, Israel was defeated before the Philistines, who killed about four thousand men on the field of battle. [3] And when the people came to the camp, the elders of Israel said, “Why has the LORD defeated us today before the Philistines? Let us bring the ark of the covenant of the LORD here from Shiloh, that it [1] may come among us and save us from the power of our enemies.” [4] So the people sent to Shiloh and brought from there the ark of the covenant of the LORD of hosts, who is enthroned on the cherubim. And the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

5 As soon as the ark of the covenant of the LORD came into the camp, all Israel gave a mighty shout, so that the earth resounded. [6] And when the Philistines heard the noise of the shouting, they said, “What does this great shouting in the camp of the Hebrews mean?” And when they learned that the ark of the LORD had come to the camp, 7 the Philistines were afraid, for they said, “A god has come into the camp.” And they said, “Woe to us! For nothing like this has happened before. [8] Woe to us! Who can deliver us from the power of these mighty gods? These are the gods who struck the Egyptians with every sort of plague in the wilderness. 9 Take courage, and be men, O Philistines, lest you become slaves to the Hebrews as they have been to you; be men and fight.”

[10] So the Philistines fought, and Israel was defeated, and they fled, every man to his home. And there was a very great slaughter, for thirty thousand foot soldiers of Israel fell. [11] And the ark of God was captured, and the two sons of Eli, Hophni and Phinehas, died.

THE DEATH OF ELI

[12] A man of Benjamin ran from the battle line and came to Shiloh the same day, with his clothes torn and with dirt on his head. [13] When he arrived, Eli was sitting on his seat by the road watching, for his heart trembled for the ark of God. And when the man came into the city and told the news, all the city cried out. 14 When Eli heard the sound of the outcry, he said, “What is this uproar?” Then the man hurried and came and told Eli. 15 Now Eli was ninety-eight years old and his eyes were set so that he could not see. 16 And the man said to Eli, “I am he who has come from the battle; I fled from the battle today.” And he said, “How did it go, my son?” 17 He who brought the news answered and said, “Israel has fled before the Philistines, and there has also been a great defeat among the people. Your two sons also, Hophni and Phinehas, are dead, and the ark of God has been captured.” [18] As soon as he mentioned the ark of God, Eli fell over backward from his seat by the side of the gate, and his neck was broken and he died, for the man was old and heavy. He had judged Israel forty years.

19 Now his daughter-in-law, the wife of Phinehas, was pregnant, about to give birth. And when she heard the news that the ark of God was captured, and that her father-in-law and her husband were dead, she bowed and gave birth, for her pains came upon her. 20 And about the time of her death the women attending her said to her, “Do not be afraid, for you have borne a son.” But she did not answer or pay attention. [21] And she named the child Ichabod, saying, “The glory has departed [1] from Israel!” because the ark of God had been captured and because of her father-in-law and her husband. 22 And she said, “The glory has departed from Israel, for the ark of God has been captured.”

THE PHILISTINES AND THE ARK

5  When the Philistines captured the ark of God, they brought it from Ebenezer to Ashdod. [2] Then the Philistines took the ark of God and brought it into the house of Dagon and set it up beside Dagon. [3] And when the people of Ashdod rose early the next day, behold, Dagon had fallen face downward on the ground before the ark of the LORD. So they took Dagon and put him back in his place. [4] But when they rose early on the next morning, behold, Dagon had fallen face downward on the ground before the ark of the LORD, and the head of Dagon and both his hands were lying cut off on the threshold. Only the trunk of Dagon was left to him. [5] This is why the priests of Dagon and all who enter the house of Dagon do not tread on the threshold of Dagon in Ashdod to this day.

[6] The hand of the LORD was heavy against the people of Ashdod, and he terrified and afflicted them with tumors, both Ashdod and its territory. 7 And when the men of Ashdod saw how things were, they said, “The ark of the God of Israel must not remain with us, for his hand is hard against us and against Dagon our god.” [8] So they sent and gathered together all the lords of the Philistines and said, “What shall we do with the ark of the God of Israel?” They answered, “Let the ark of the God of Israel be brought around to Gath.” So they brought the ark of the God of Israel there. 9 But after they had brought it around, the hand of the LORD was against the city, causing a very great panic, and he afflicted the men of the city, both young and old, so that tumors broke out on them. [10] So they sent the ark of God to Ekron. But as soon as the ark of God came to Ekron, the people of Ekron cried out, “They have brought around to us the ark of the God of Israel to kill us and our people.” [11] They sent therefore and gathered together all the lords of the Philistines and said, “Send away the ark of the God of Israel, and let it return to its own place, that it may not kill us and our people.” For there was a deathly panic throughout the whole city. The hand of God was very heavy there. 12 The men who did not die were struck with tumors, and the cry of the city went up to heaven.

THE ARK RETURNED TO ISRAEL

6  The ark of the LORD was in the country of the Philistines seven months. [2] And the Philistines called for the priests and the diviners and said, “What shall we do with the ark of the LORD? Tell us with what we shall send it to its place.” [3] They said, “If you send away the ark of the God of Israel, do not send it empty, but by all means return him a guilt offering. Then you will be healed, and it will be known to you why his hand does not turn away from you.” 4 And they said, “What is the guilt offering that we shall return to him?” They answered, “Five golden tumors and five golden mice, according to the number of the lords of the Philistines, for the same plague was on all of you and on your lords. [5] So you must make images of your tumors and images of your mice that ravage the land, and give glory to the God of Israel. Perhaps he will lighten his hand from off you and your gods and your land. [6] Why should you harden your hearts as the Egyptians and Pharaoh hardened their hearts? After he had dealt severely with them, did they not send the people away, and they departed? [7] Now then, take and prepare a new cart and two milk cows on which there has never come a yoke, and yoke the cows to the cart, but take their calves home, away from them. 8 And take the ark of the LORD and place it on the cart and put in a box at its side the figures of gold, which you are returning to him as a guilt offering. Then send it off and let it go its way [9] and watch. If it goes up on the way to its own land, to Beth-shemesh, then it is he who has done us this great harm, but if not, then we shall know that it is not his hand that struck us; it happened to us by coincidence.”

10 The men did so, and took two milk cows and yoked them to the cart and shut up their calves at home. 11 And they put the ark of the LORD on the cart and the box with the golden mice and the images of their tumors. [12] And the cows went straight in the direction of Beth-shemesh along one highway, lowing as they went. They turned neither to the right nor to the left, and the lords of the Philistines went after them as far as the border of Beth-shemesh. [13] Now the people of Beth-shemesh were reaping their wheat harvest in the valley. And when they lifted up their eyes and saw the ark, they rejoiced to see it. [14] The cart came into the field of Joshua of Beth-shemesh and stopped there. A great stone was there. And they split up the wood of the cart and offered the cows as a burnt offering to the LORD. [15] And the Levites took down the ark of the LORD and the box that was beside it, in which were the golden figures, and set them upon the great stone. And the men of Beth-shemesh offered burnt offerings and sacrificed sacrifices on that day to the LORD. 16 And when the five lords of the Philistines saw it, they returned that day to Ekron.

17 These are the golden tumors that the Philistines returned as a guilt offering to the LORD: one for Ashdod, one for Gaza, one for Ashkelon, one for Gath, one for Ekron, [18] and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both fortified cities and unwalled villages. The great stone beside which they set down the ark of the LORD is a witness to this day in the field of Joshua of Beth-shemesh.

[19] And he struck some of the men of Beth-shemesh, because they looked upon the ark of the LORD. He struck seventy men of them, [1] and the people mourned because the LORD had struck the people with a great blow. [20] Then the men of Beth-shemesh said, “Who is able to stand before the LORD, this holy God? And to whom shall he go up away from us?” [21] So they sent messengers to the inhabitants of Kiriath-jearim, saying, “The Philistines have returned the ark of the LORD. Come down and take it up to you.”

7  And the men of Kiriath-jearim came and took up the ark of the LORD and brought it to the house of Abinadab on the hill. And they consecrated his son Eleazar to have charge of the ark of the LORD. [2] From the day that the ark was lodged at Kiriath-jearim, a long time passed, some twenty years, and all the house of Israel lamented after the LORD.

SAMUEL JUDGES ISRAEL

[3] And Samuel said to all the house of Israel, “If you are returning to the LORD with all your heart, then put away the foreign gods and the Ashtaroth from among you and direct your heart to the LORD and serve him only, and he will deliver you out of the hand of the Philistines.” [4] So the people of Israel put away the Baals and the Ashtaroth, and they served the LORD only.

[5] Then Samuel said, “Gather all Israel at Mizpah, and I will pray to the LORD for you.” [6] So they gathered at Mizpah and drew water and poured it out before the LORD and fasted on that day and said there, “We have sinned against the LORD.” And Samuel judged the people of Israel at Mizpah. 7 Now when the Philistines heard that the people of Israel had gathered at Mizpah, the lords of the Philistines went up against Israel. And when the people of Israel heard of it, they were afraid of the Philistines. [8] And the people of Israel said to Samuel, “Do not cease to cry out to the LORD our God for us, that he may save us from the hand of the Philistines.” [9] So Samuel took a nursing lamb and offered it as a whole burnt offering to the LORD. And Samuel cried out to the LORD for Israel, and the LORD answered him. [10] As Samuel was offering up the burnt offering, the Philistines drew near to attack Israel. But the LORD thundered with a mighty sound that day against the Philistines and threw them into confusion, and they were defeated before Israel. [11] And the men of Israel went out from Mizpah and pursued the Philistines and struck them, as far as below Beth-car.

[12] Then Samuel took a stone and set it up between Mizpah and Shen [1] and called its name Ebenezer; [2] for he said, “Till now the LORD has helped us.” [13] So the Philistines were subdued and did not again enter the territory of Israel. And the hand of the LORD was against the Philistines all the days of Samuel. 14 The cities that the Philistines had taken from Israel were restored to Israel, from Ekron to Gath, and Israel delivered their territory from the hand of the Philistines. There was peace also between Israel and the Amorites.

15 Samuel judged Israel all the days of his life. [16] And he went on a circuit year by year to Bethel, Gilgal, and Mizpah. And he judged Israel in all these places. [17] Then he would return to Ramah, for his home was there, and there also he judged Israel. And he built there an altar to the LORD.

ISRAEL DEMANDS A KING

8  When Samuel became old, he made his sons judges over Israel. [2] The name of his firstborn son was Joel, and the name of his second, Abijah; they were judges in Beersheba. 3 Yet his sons did not walk in his ways but turned aside after gain. They took bribes and perverted justice.

4 Then all the elders of Israel gathered together and came to Samuel at Ramah [5] and said to him, “Behold, you are old and your sons do not walk in your ways. Now appoint for us a king to judge us like all the nations.” 6 But the thing displeased Samuel when they said, “Give us a king to judge us.” And Samuel prayed to the LORD. [7] And the LORD said to Samuel, “Obey the voice of the people in all that they say to you, for they have not rejected you, but they have rejected me from being king over them. 8 According to all the deeds that they have done, from the day I brought them up out of Egypt even to this day, forsaking me and serving other gods, so they are also doing to you. 9 Now then, obey their voice; only you shall solemnly warn them and show them the ways of the king who shall reign over them.”

SAMUEL’S WARNING AGAINST KINGS

[10] So Samuel told all the words of the LORD to the people who were asking for a king from him. [11] He said, “These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen and to run before his chariots. 12 And he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. 13 He will take your daughters to be perfumers and cooks and bakers. [14] He will take the best of your fields and vineyards and olive orchards and give them to his servants. [15] He will take the tenth of your grain and of your vineyards and give it to his officers and to his servants. 16 He will take your male servants and female servants and the best of your young men [1] and your donkeys, and put them to his work. 17 He will take the tenth of your flocks, and you shall be his slaves. [18] And in that day you will cry out because of your king, whom you have chosen for yourselves, but the LORD will not answer you in that day.”

THE LORD GRANTS ISRAEL’S REQUEST

19 But the people refused to obey the voice of Samuel. And they said, “No! But there shall be a king over us, [20] that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles.” 21 And when Samuel had heard all the words of the people, he repeated them in the ears of the LORD. [22] And the LORD said to Samuel, “Obey their voice and make them a king.” Samuel then said to the men of Israel, “Go every man to his city.”

SAUL CHOSEN TO BE KING

9  There was a man of Benjamin whose name was Kish, the son of Abiel, son of Zeror, son of Becorath, son of Aphiah, a Benjaminite, a man of wealth. [2] And he had a son whose name was Saul, a handsome young man. There was not a man among the people of Israel more handsome than he. From his shoulders upward he was taller than any of the people.

3 Now the donkeys of Kish, Saul’s father, were lost. So Kish said to Saul his son, “Take one of the young men with you, and arise, go and look for the donkeys.” [4] And he passed through the hill country of Ephraim and passed through the land of Shalishah, but they did not find them. And they passed through the land of Shaalim, but they were not there. Then they passed through the land of Benjamin, but did not find them.

5 When they came to the land of Zuph, Saul said to his servant [1] who was with him, “Come, let us go back, lest my father cease to care about the donkeys and become anxious about us.” [6] But he said to him, “Behold, there is a man of God in this city, and he is a man who is held in honor; all that he says comes true. So now let us go there. Perhaps he can tell us the way we should go.” [7] Then Saul said to his servant, “But if we go, what can we bring the man? For the bread in our sacks is gone, and there is no present to bring to the man of God. What do we have?” 8 The servant answered Saul again, “Here, I have with me a quarter of a shekel [2] of silver, and I will give it to the man of God to tell us our way.” [9] (Formerly in Israel, when a man went to inquire of God, he said, “Come, let us go to the seer,” for today’s “prophet” was formerly called a seer.) 10 And Saul said to his servant, “Well said; come, let us go.” So they went to the city where the man of God was.

11 As they went up the hill to the city, they met young women coming out to draw water and said to them, “Is the seer here?” [12] They answered, “He is; behold, he is just ahead of you. Hurry. He has come just now to the city, because the people have a sacrifice today on the high place. 13 As soon as you enter the city you will find him, before he goes up to the high place to eat. For the people will not eat till he comes, since he must bless the sacrifice; afterward those who are invited will eat. Now go up, for you will meet him immediately.” 14 So they went up to the city. As they were entering the city, they saw Samuel coming out toward them on his way up to the high place.

15 Now the day before Saul came, the LORD had revealed to Samuel: [16] “Tomorrow about this time I will send to you a man from the land of Benjamin, and you shall anoint him to be prince [3] over my people Israel. He shall save my people from the hand of the Philistines. For I have seen [4] my people, because their cry has come to me.” 17 When Samuel saw Saul, the LORD told him, “Here is the man of whom I spoke to you! He it is who shall restrain my people.” [18] Then Saul approached Samuel in the gate and said, “Tell me where is the house of the seer?” 19 Samuel answered Saul, “I am the seer. Go up before me to the high place, for today you shall eat with me, and in the morning I will let you go and will tell you all that is on your mind. [20] As for your donkeys that were lost three days ago, do not set your mind on them, for they have been found. And for whom is all that is desirable in Israel? Is it not for you and for all your father’s house?” 21 Saul answered, “Am I not a Benjaminite, from the least of the tribes of Israel? And is not my clan the humblest of all the clans of the tribe of Benjamin? Why then have you spoken to me in this way?”

22 Then Samuel took Saul and his young man and brought them into the hall and gave them a place at the head of those who had been invited, who were about thirty persons. 23 And Samuel said to the cook, “Bring the portion I gave you, of which I said to you, ‘Put it aside.’” [24] So the cook took up the leg and what was on it and set them before Saul. And Samuel said, “See, what was kept is set before you. Eat, because it was kept for you until the hour appointed, that you might eat with the guests.” [1]

So Saul ate with Samuel that day. 25 And when they came down from the high place into the city, a bed was spread for Saul [2] on the roof, and he lay down to sleep. 26 Then at the break of dawn [3] Samuel called to Saul on the roof, “Up, that I may send you on your way.” So Saul arose, and both he and Samuel went out into the street.

27 As they were going down to the outskirts of the city, Samuel said to Saul, “Tell the servant to pass on before us, and when he has passed on, stop here yourself for a while, that I may make known to you the word of God.”

SAUL ANOINTED KING

10  Then Samuel took a flask of oil and poured it on his head and kissed him and said, “Has not the LORD anointed you to be prince [4] over his people Israel? And you shall reign over the people of the LORD and you will save them from the hand of their surrounding enemies. And this shall be the sign to you that the LORD has anointed you to be prince [5] over his heritage. [2] When you depart from me today, you will meet two men by Rachel’s tomb in the territory of Benjamin at Zelzah, and they will say to you, ‘The donkeys that you went to seek are found, and now your father has ceased to care about the donkeys and is anxious about you, saying, “What shall I do about my son?”’ 3 Then you shall go on from there farther and come to the oak of Tabor. Three men going up to God at Bethel will meet you there, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine. 4 And they will greet you and give you two loaves of bread, which you shall accept from their hand. [5] After that you shall come to Gibeath-elohim, [6] where there is a garrison of the Philistines. And there, as soon as you come to the city, you will meet a group of prophets coming down from the high place with harp, tambourine, flute, and lyre before them, prophesying. [6] Then the Spirit of the LORD will rush upon you, and you will prophesy with them and be turned into another man. [7] Now when these signs meet you, do what your hand finds to do, for God is with you. [8] Then go down before me to Gilgal. And behold, I am coming down to you to offer burnt offerings and to sacrifice peace offerings. Seven days you shall wait, until I come to you and show you what you shall do.”

[9] When he turned his back to leave Samuel, God gave him another heart. And all these signs came to pass that day. 10 When they came to Gibeah, [1] behold, a group of prophets met him, and the Spirit of God rushed upon him, and he prophesied among them. [11] And when all who knew him previously saw how he prophesied with the prophets, the people said to one another, “What has come over the son of Kish? Is Saul also among the prophets?” [12] And a man of the place answered, “And who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?” 13 When he had finished prophesying, he came to the high place.

[14] Saul’s uncle said to him and to his servant, “Where did you go?” And he said, “To seek the donkeys. And when we saw they were not to be found, we went to Samuel.” 15 And Saul’s uncle said, “Please tell me what Samuel said to you.” 16 And Saul said to his uncle, “He told us plainly that the donkeys had been found.” But about the matter of the kingdom, of which Samuel had spoken, he did not tell him anything.

SAUL PROCLAIMED KING

[17] Now Samuel called the people together to the LORD at Mizpah. 18 And he said to the people of Israel, “Thus says the LORD, the God of Israel, ‘I brought up Israel out of Egypt, and I delivered you from the hand of the Egyptians and from the hand of all the kingdoms that were oppressing you.’ 19 But today you have rejected your God, who saves you from all your calamities and your distresses, and you have said to him, ‘Set a king over us.’ Now therefore present yourselves before the LORD by your tribes and by your thousands.”

[20] Then Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken by lot. 21 He brought the tribe of Benjamin near by its clans, and the clan of the Matrites was taken by lot; [2] and Saul the son of Kish was taken by lot. But when they sought him, he could not be found. [22] So they inquired again of the LORD, “Is there a man still to come?” and the LORD said, “Behold, he has hidden himself among the baggage.” 23 Then they ran and took him from there. And when he stood among the people, he was taller than any of the people from his shoulders upward. 24 And Samuel said to all the people, “Do you see him whom the LORD has chosen? There is none like him among all the people.” And all the people shouted, “Long live the king!”

[25] Then Samuel told the people the rights and duties of the kingship, and he wrote them in a book and laid it up before the LORD. Then Samuel sent all the people away, each one to his home. 26 Saul also went to his home at Gibeah, and with him went men of valor whose hearts God had touched. [27] But some worthless fellows said, “How can this man save us?” And they despised him and brought him no present. But he held his peace.

SAUL DEFEATS THE AMMONITES

11  Then Nahash the Ammonite went up and besieged Jabesh-gilead, and all the men of Jabesh said to Nahash, “Make a treaty with us, and we will serve you.” [2] But Nahash the Ammonite said to them, “On this condition I will make a treaty with you, that I gouge out all your right eyes, and thus bring disgrace on all Israel.” [3] The elders of Jabesh said to him, “Give us seven days’ respite that we may send messengers through all the territory of Israel. Then, if there is no one to save us, we will give ourselves up to you.” 4 When the messengers came to Gibeah of Saul, they reported the matter in the ears of the people, and all the people wept aloud.

5 Now, behold, Saul was coming from the field behind the oxen. And Saul said, “What is wrong with the people, that they are weeping?” So they told him the news of the men of Jabesh. [6] And the Spirit of God rushed upon Saul when he heard these words, and his anger was greatly kindled. [7] He took a yoke of oxen and cut them in pieces and sent them throughout all the territory of Israel by the hand of the messengers, saying, “Whoever does not come out after Saul and Samuel, so shall it be done to his oxen!” Then the dread of the LORD fell upon the people, and they came out as one man. [8] When he mustered them at Bezek, the people of Israel were three hundred thousand, and the men of Judah thirty thousand. 9 And they said to the messengers who had come, “Thus shall you say to the men of Jabesh-gilead: ‘Tomorrow, by the time the sun is hot, you shall have salvation.’” When the messengers came and told the men of Jabesh, they were glad. [10] Therefore the men of Jabesh said, “Tomorrow we will give ourselves up to you, and you may do to us whatever seems good to you.” [11] And the next day Saul put the people in three companies. And they came into the midst of the camp in the morning watch and struck down the Ammonites until the heat of the day. And those who survived were scattered, so that no two of them were left together.

THE KINGDOM IS RENEWED

[12] Then the people said to Samuel, “Who is it that said, ‘Shall Saul reign over us?’ Bring the men, that we may put them to death.” [13] But Saul said, “Not a man shall be put to death this day, for today the LORD has worked salvation in Israel.” [14] Then Samuel said to the people, “Come, let us go to Gilgal and there renew the kingdom.” [15] So all the people went to Gilgal, and there they made Saul king before the LORD in Gilgal. There they sacrificed peace offerings before the LORD, and there Saul and all the men of Israel rejoiced greatly.

SAMUEL’S FAREWELL ADDRESS

12  And Samuel said to all Israel, “Behold, I have obeyed your voice in all that you have said to me and have made a king over you. 2 And now, behold, the king walks before you, and I am old and gray; and behold, my sons are with you. I have walked before you from my youth until this day. [3] Here I am; testify against me before the LORD and before his anointed. Whose ox have I taken? Or whose donkey have I taken? Or whom have I defrauded? Whom have I oppressed? Or from whose hand have I taken a bribe to blind my eyes with it? Testify against me [1] and I will restore it to you.” 4 They said, “You have not defrauded us or oppressed us or taken anything from any man’s hand.” 5 And he said to them, “The LORD is witness against you, and his anointed is witness this day, that you have not found anything in my hand.” And they said, “He is witness.”

6 And Samuel said to the people, “The LORD is witness, [2] who appointed Moses and Aaron and brought your fathers up out of the land of Egypt. [7] Now therefore stand still that I may plead with you before the LORD concerning all the righteous deeds of the LORD that he performed for you and for your fathers. 8 When Jacob went into Egypt, and the Egyptians oppressed them, [3] then your fathers cried out to the LORD and the LORD sent Moses and Aaron, who brought your fathers out of Egypt and made them dwell in this place. 9 But they forgot the LORD their God. And he sold them into the hand of Sisera, commander of the army of Hazor, [4] and into the hand of the Philistines, and into the hand of the king of Moab. And they fought against them. 10 And they cried out to the LORD and said, ‘We have sinned, because we have forsaken the LORD and have served the Baals and the Ashtaroth. But now deliver us out of the hand of our enemies, that we may serve you.’ 11 And the LORD sent Jerubbaal and Barak [5] and Jephthah and Samuel and delivered you out of the hand of your enemies on every side, and you lived in safety. [12] And when you saw that Nahash the king of the Ammonites came against you, you said to me, ‘No, but a king shall reign over us,’ when the LORD your God was your king. [13] And now behold the king whom you have chosen, for whom you have asked; behold, the LORD has set a king over you. [14] If you will fear the LORD and serve him and obey his voice and not rebel against the commandment of the LORD, and if both you and the king who reigns over you will follow the LORD your God, it will be well. 15 But if you will not obey the voice of the LORD, but rebel against the commandment of the LORD, then the hand of the LORD will be against you and your king. [1] [16] Now therefore stand still and see this great thing that the LORD will do before your eyes. [17] Is it not wheat harvest today? I will call upon the LORD, that he may send thunder and rain. And you shall know and see that your wickedness is great, which you have done in the sight of the LORD, in asking for yourselves a king.” 18 So Samuel called upon the LORD, and the LORD sent thunder and rain that day, and all the people greatly feared the LORD and Samuel.

19 And all the people said to Samuel, “Pray for your servants to the LORD your God, that we may not die, for we have added to all our sins this evil, to ask for ourselves a king.” [20] And Samuel said to the people, “Do not be afraid; you have done all this evil. Yet do not turn aside from following the LORD, but serve the LORD with all your heart. 21 And do not turn aside after empty things that cannot profit or deliver, for they are empty. 22 For the LORD will not forsake his people, for his great name’s sake, because it has pleased the LORD to make you a people for himself. [23] Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you, and I will instruct you in the good and the right way. [24] Only fear the LORD and serve him faithfully with all your heart. For consider what great things he has done for you. 25 But if you still do wickedly, you shall be swept away, both you and your king.”

SAUL FIGHTS THE PHILISTINES

13  Saul lived for one year and then became king, and when he had reigned for two years over Israel, [2] [2] Saul chose three thousand men of Israel. Two thousand were with Saul in Michmash and the hill country of Bethel, and a thousand were with Jonathan in Gibeah of Benjamin. The rest of the people he sent home, every man to his tent. [3] Jonathan defeated the garrison of the Philistines that was at Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, “Let the Hebrews hear.” [4] And all Israel heard it said that Saul had defeated the garrison of the Philistines, and also that Israel had become a stench to the Philistines. And the people were called out to join Saul at Gilgal.

5 And the Philistines mustered to fight with Israel, thirty thousand chariots and six thousand horsemen and troops like the sand on the seashore in multitude. They came up and encamped in Michmash, to the east of Beth-aven. 6 When the men of Israel saw that they were in trouble (for the people were hard pressed), the people hid themselves in caves and in holes and in rocks and in tombs and in cisterns, [7] and some Hebrews crossed the fords of the Jordan to the land of Gad and Gilead. Saul was still at Gilgal, and all the people followed him trembling.

SAUL’S UNLAWFUL SACRIFICE

[8] He waited seven days, the time appointed by Samuel. But Samuel did not come to Gilgal, and the people were scattering from him. [9] So Saul said, “Bring the burnt offering here to me, and the peace offerings.” And he offered the burnt offering. 10 As soon as he had finished offering the burnt offering, behold, Samuel came. And Saul went out to meet him and greet him. [11] Samuel said, “What have you done?” And Saul said, “When I saw that the people were scattering from me, and that you did not come within the days appointed, and that the Philistines had mustered at Michmash, 12 I said, ‘Now the Philistines will come down against me at Gilgal, and I have not sought the favor of the LORD.’ So I forced myself, and offered the burnt offering.” [13] And Samuel said to Saul, “You have done foolishly. You have not kept the command of the LORD your God, with which he commanded you. For then the LORD would have established your kingdom over Israel forever. [14] But now your kingdom shall not continue. The LORD has sought out a man after his own heart, and the LORD has commanded him to be prince [1] over his people, because you have not kept what the LORD commanded you.” [15] And Samuel arose and went up from Gilgal. The rest of the people went up after Saul to meet the army; they went up from Gilgal [2] to Gibeah of Benjamin.

And Saul numbered the people who were present with him, about six hundred men. [16] And Saul and Jonathan his son and the people who were present with them stayed in Geba of Benjamin, but the Philistines encamped in Michmash. [17] And raiders came out of the camp of the Philistines in three companies. One company turned toward Ophrah, to the land of Shual; 18 another company turned toward Beth-horon; and another company turned toward the border that looks down on the Valley of Zeboim toward the wilderness.

[19] Now there was no blacksmith to be found throughout all the land of Israel, for the Philistines said, “Lest the Hebrews make themselves swords or spears.” 20 But every one of the Israelites went down to the Philistines to sharpen his plowshare, his mattock, his axe, or his sickle, [3] 21 and the charge was two-thirds of a shekel [4] for the plowshares and for the mattocks, and a third of a shekel [1] for sharpening the axes and for setting the goads. [2] [22] So on the day of the battle there was neither sword nor spear found in the hand of any of the people with Saul and Jonathan, but Saul and Jonathan his son had them. 23 And the garrison of the Philistines went out to the pass of Michmash.

JONATHAN DEFEATS THE PHILISTINES

14  One day Jonathan the son of Saul said to the young man who carried his armor, “Come, let us go over to the Philistine garrison on the other side.” But he did not tell his father. 2 Saul was staying in the outskirts of Gibeah in the pomegranate cave [3] at Migron. The people who were with him were about six hundred men, [3] including Ahijah the son of Ahitub, Ichabod’s brother, son of Phinehas, son of Eli, the priest of the LORD in Shiloh, wearing an ephod. And the people did not know that Jonathan had gone. [4] Within the passes, by which Jonathan sought to go over to the Philistine garrison, there was a rocky crag on the one side and a rocky crag on the other side. The name of the one was Bozez, and the name of the other Seneh. 5 The one crag rose on the north in front of Michmash, and the other on the south in front of Geba.

[6] Jonathan said to the young man who carried his armor, “Come, let us go over to the garrison of these uncircumcised. It may be that the LORD will work for us, for nothing can hinder the LORD from saving by many or by few.” 7 And his armor-bearer said to him, “Do all that is in your heart. Do as you wish. [4] Behold, I am with you heart and soul.” 8 Then Jonathan said, “Behold, we will cross over to the men, and we will show ourselves to them. 9 If they say to us, ‘Wait until we come to you,’ then we will stand still in our place, and we will not go up to them. [10] But if they say, ‘Come up to us,’ then we will go up, for the LORD has given them into our hand. And this shall be the sign to us.” [11] So both of them showed themselves to the garrison of the Philistines. And the Philistines said, “Look, Hebrews are coming out of the holes where they have hidden themselves.” 12 And the men of the garrison hailed Jonathan and his armor-bearer and said, “Come up to us, and we will show you a thing.” And Jonathan said to his armor-bearer, “Come up after me, for the LORD has given them into the hand of Israel.” 13 Then Jonathan climbed up on his hands and feet, and his armor-bearer after him. And they fell before Jonathan, and his armor-bearer killed them after him. 14 And that first strike, which Jonathan and his armor-bearer made, killed about twenty men within as it were half a furrow’s length in an acre [5] of land. 15 And there was a panic in the camp, in the field, and among all the people. The garrison and even the raiders trembled, the earth quaked, and it became a very great panic. [6]

16 And the watchmen of Saul in Gibeah of Benjamin looked, and behold, the multitude was dispersing here and there. [7] 17 Then Saul said to the people who were with him, “Count and see who has gone from us.” And when they had counted, behold, Jonathan and his armor-bearer were not there. [18] So Saul said to Ahijah, “Bring the ark of God here.” For the ark of God went at that time with the people [1] of Israel. [19] Now while Saul was talking to the priest, the tumult in the camp of the Philistines increased more and more. So Saul said to the priest, “Withdraw your hand.” 20 Then Saul and all the people who were with him rallied and went into the battle. And behold, every Philistine’s sword was against his fellow, and there was very great confusion. 21 Now the Hebrews who had been with the Philistines before that time and who had gone up with them into the camp, even they also turned to be with the Israelites who were with Saul and Jonathan. 22 Likewise, when all the men of Israel who had hidden themselves in the hill country of Ephraim heard that the Philistines were fleeing, they too followed hard after them in the battle. 23 So the LORD saved Israel that day. And the battle passed beyond Beth-aven.

SAUL’S RASH VOW

[24] And the men of Israel had been hard pressed that day, so Saul had laid an oath on the people, saying, “Cursed be the man who eats food until it is evening and I am avenged on my enemies.” So none of the people had tasted food. 25 Now when all the people [2] came to the forest, behold, there was honey on the ground. 26 And when the people entered the forest, behold, the honey was dropping, but no one put his hand to his mouth, for the people feared the oath. [27] But Jonathan had not heard his father charge the people with the oath, so he put out the tip of the staff that was in his hand and dipped it in the honeycomb and put his hand to his mouth, and his eyes became bright. 28 Then one of the people said, “Your father strictly charged the people with an oath, saying, ‘Cursed be the man who eats food this day.’” And the people were faint. [29] Then Jonathan said, “My father has troubled the land. See how my eyes have become bright because I tasted a little of this honey. 30 How much better if the people had eaten freely today of the spoil of their enemies that they found. For now the defeat among the Philistines has not been great.”

[31] They struck down the Philistines that day from Michmash to Aijalon. And the people were very faint. 32 The people pounced on the spoil and took sheep and oxen and calves and slaughtered them on the ground. And the people ate them with the blood. [33] Then they told Saul, “Behold, the people are sinning against the LORD by eating with the blood.” And he said, “You have dealt treacherously; roll a great stone to me here.” [3] 34 And Saul said, “Disperse yourselves among the people and say to them, ‘Let every man bring his ox or his sheep and slaughter them here and eat, and do not sin against the LORD by eating with the blood.’” So every one of the people brought his ox with him that night and they slaughtered them there. [35] And Saul built an altar to the LORD; it was the first altar that he built to the LORD.

[36] Then Saul said, “Let us go down after the Philistines by night and plunder them until the morning light; let us not leave a man of them.” And they said, “Do whatever seems good to you.” But the priest said, “Let us draw near to God here.” 37 And Saul inquired of God, “Shall I go down after the Philistines? Will you give them into the hand of Israel?” But he did not answer him that day. 38 And Saul said, “Come here, all you leaders of the people, and know and see how this sin has arisen today. [39] For as the LORD lives who saves Israel, though it be in Jonathan my son, he shall surely die.” But there was not a man among all the people who answered him. 40 Then he said to all Israel, “You shall be on one side, and I and Jonathan my son will be on the other side.” And the people said to Saul, “Do what seems good to you.” 41 Therefore Saul said, “O LORD God of Israel, why have you not answered your servant this day? If this guilt is in me or in Jonathan my son, O LORD, God of Israel, give Urim. But if this guilt is in your people Israel, give Thummim.” [1] And Jonathan and Saul were taken, but the people escaped. 42 Then Saul said, “Cast the lot between me and my son Jonathan.” And Jonathan was taken.

43 Then Saul said to Jonathan, “Tell me what you have done.” And Jonathan told him, “I tasted a little honey with the tip of the staff that was in my hand. Here I am; I will die.” 44 And Saul said, “God do so to me and more also; you shall surely die, Jonathan.” [45] Then the people said to Saul, “Shall Jonathan die, who has worked this great salvation in Israel? Far from it! As the LORD lives, there shall not one hair of his head fall to the ground, for he has worked with God this day.” So the people ransomed Jonathan, so that he did not die. 46 Then Saul went up from pursuing the Philistines, and the Philistines went to their own place.

SAUL FIGHTS ISRAEL’S ENEMIES

[47] When Saul had taken the kingship over Israel, he fought against all his enemies on every side, against Moab, against the Ammonites, against Edom, against the kings of Zobah, and against the Philistines. Wherever he turned he routed them. 48 And he did valiantly and struck the Amalekites and delivered Israel out of the hands of those who plundered them.

[49] Now the sons of Saul were Jonathan, Ishvi, and Malchi-shua. And the names of his two daughters were these: the name of the firstborn was Merab, and the name of the younger Michal. 50 And the name of Saul’s wife was Ahinoam the daughter of Ahimaaz. And the name of the commander of his army was Abner the son of Ner, Saul’s uncle. 51 Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.

[52] There was hard fighting against the Philistines all the days of Saul. And when Saul saw any strong man, or any valiant man, he attached him to himself.

THE LORD REJECTS SAUL

15  And Samuel said to Saul, “The LORD sent me to anoint you king over his people Israel; now therefore listen to the words of the LORD. [2] Thus says the LORD of hosts, ‘I have noted what Amalek did to Israel in opposing them on the way when they came up out of Egypt. [3] Now go and strike Amalek and devote to destruction [2] all that they have. Do not spare them, but kill both man and woman, child and infant, ox and sheep, camel and donkey.’”

[4] So Saul summoned the people and numbered them in Telaim, two hundred thousand men on foot, and ten thousand men of Judah. 5 And Saul came to the city of Amalek and lay in wait in the valley. [6] Then Saul said to the Kenites, “Go, depart; go down from among the Amalekites, lest I destroy you with them. For you showed kindness to all the people of Israel when they came up out of Egypt.” So the Kenites departed from among the Amalekites. [7] And Saul defeated the Amalekites from Havilah as far as Shur, which is east of Egypt. [8] And he took Agag the king of the Amalekites alive and devoted to destruction all the people with the edge of the sword. [9] But Saul and the people spared Agag and the best of the sheep and of the oxen and of the fattened calves [1] and the lambs, and all that was good, and would not utterly destroy them. All that was despised and worthless they devoted to destruction.

10 The word of the LORD came to Samuel: [11] “I regret [2] that I have made Saul king, for he has turned back from following me and has not performed my commandments.” And Samuel was angry, and he cried to the LORD all night. [12] And Samuel rose early to meet Saul in the morning. And it was told Samuel, “Saul came to Carmel, and behold, he set up a monument for himself and turned and passed on and went down to Gilgal.” 13 And Samuel came to Saul, and Saul said to him, “Blessed be you to the LORD. I have performed the commandment of the LORD.” [14] And Samuel said, “What then is this bleating of the sheep in my ears and the lowing of the oxen that I hear?” [15] Saul said, “They have brought them from the Amalekites, for the people spared the best of the sheep and of the oxen to sacrifice to the LORD your God, and the rest we have devoted to destruction.” 16 Then Samuel said to Saul, “Stop! I will tell you what the LORD said to me this night.” And he said to him, “Speak.”

[17] And Samuel said, “Though you are little in your own eyes, are you not the head of the tribes of Israel? The LORD anointed you king over Israel. 18 And the LORD sent you on a mission and said, ‘Go, devote to destruction the sinners, the Amalekites, and fight against them until they are consumed.’ [19] Why then did you not obey the voice of the LORD? Why did you pounce on the spoil and do what was evil in the sight of the LORD?” [20] And Saul said to Samuel, “I have obeyed the voice of the LORD. I have gone on the mission on which the LORD sent me. I have brought Agag the king of Amalek, and I have devoted the Amalekites to destruction. [21] But the people took of the spoil, sheep and oxen, the best of the things devoted to destruction, to sacrifice to the LORD your God in Gilgal.” [22] And Samuel said,

“Has the LORD as great delight in burnt offerings and sacrifices,

as in obeying the voice of the LORD?

Behold, to obey is better than sacrifice,

and to listen than the fat of rams.

[23] For rebellion is as the sin of divination,

and presumption is as iniquity and idolatry.

Because you have rejected the word of the LORD,

he has also rejected you from being king.”

[24] Saul said to Samuel, “I have sinned, for I have transgressed the commandment of the LORD and your words, because I feared the people and obeyed their voice. [25] Now therefore, please pardon my sin and return with me that I may bow before the LORD.” [26] And Samuel said to Saul, “I will not return with you. For you have rejected the word of the LORD, and the LORD has rejected you from being king over Israel.” 27 As Samuel turned to go away, Saul seized the skirt of his robe, and it tore. [28] And Samuel said to him, “The LORD has torn the kingdom of Israel from you this day and has given it to a neighbor of yours, who is better than you. [29] And also the Glory of Israel will not lie or have regret, for he is not a man, that he should have regret.” [30] Then he said, “I have sinned; yet honor me now before the elders of my people and before Israel, and return with me, that I may bow before the LORD your God.” [31] So Samuel turned back after Saul, and Saul bowed before the LORD.

32 Then Samuel said, “Bring here to me Agag the king of the Amalekites.” And Agag came to him cheerfully. [1] Agag said, “Surely the bitterness of death is past.” [33] And Samuel said, “As your sword has made women childless, so shall your mother be childless among women.” And Samuel hacked Agag to pieces before the LORD in Gilgal.

34 Then Samuel went to Ramah, and Saul went up to his house in Gibeah of Saul. [35] And Samuel did not see Saul again until the day of his death, but Samuel grieved over Saul. And the LORD regretted that he had made Saul king over Israel.

DAVID ANOINTED KING

16  The LORD said to Samuel, “How long will you grieve over Saul, since I have rejected him from being king over Israel? Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite, for I have provided for myself a king among his sons.” [2] And Samuel said, “How can I go? If Saul hears it, he will kill me.” And the LORD said, “Take a heifer with you and say, ‘I have come to sacrifice to the LORD.’ [3] And invite Jesse to the sacrifice, and I will show you what you shall do. And you shall anoint for me him whom I declare to you.” [4] Samuel did what the LORD commanded and came to Bethlehem. The elders of the city came to meet him trembling and said, “Do you come peaceably?” 5 And he said, “Peaceably; I have come to sacrifice to the LORD. Consecrate yourselves, and come with me to the sacrifice.” And he consecrated Jesse and his sons and invited them to the sacrifice.

6 When they came, he looked on Eliab and thought, “Surely the LORD’s anointed is before him.” [7] But the LORD said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart.” 8 Then Jesse called Abinadab and made him pass before Samuel. And he said, “Neither has the LORD chosen this one.” 9 Then Jesse made Shammah pass by. And he said, “Neither has the LORD chosen this one.” 10 And Jesse made seven of his sons pass before Samuel. And Samuel said to Jesse, “The LORD has not chosen these.” 11 Then Samuel said to Jesse, “Are all your sons here?” And he said, “There remains yet the youngest, [1] but behold, he is keeping the sheep.” And Samuel said to Jesse, “Send and get him, for we will not sit down till he comes here.” 12 And he sent and brought him in. Now he was ruddy and had beautiful eyes and was handsome. And the LORD said, “Arise, anoint him, for this is he.” [13] Then Samuel took the horn of oil and anointed him in the midst of his brothers. And the Spirit of the LORD rushed upon David from that day forward. And Samuel rose up and went to Ramah.

DAVID IN SAUL’S SERVICE

[14] Now the Spirit of the LORD departed from Saul, and a harmful spirit from the LORD tormented him. 15 And Saul’s servants said to him, “Behold now, a harmful spirit from God is tormenting you. 16 Let our lord now command your servants who are before you to seek out a man who is skillful in playing the lyre, and when the harmful spirit from God is upon you, he will play it, and you will be well.” 17 So Saul said to his servants, “Provide for me a man who can play well and bring him to me.” [18] One of the young men answered, “Behold, I have seen a son of Jesse the Bethlehemite, who is skillful in playing, a man of valor, a man of war, prudent in speech, and a man of good presence, and the LORD is with him.” [19] Therefore Saul sent messengers to Jesse and said, “Send me David your son, who is with the sheep.” 20 And Jesse took a donkey laden with bread and a skin of wine and a young goat and sent them by David his son to Saul. [21] And David came to Saul and entered his service. And Saul loved him greatly, and he became his armor-bearer. 22 And Saul sent to Jesse, saying, “Let David remain in my service, for he has found favor in my sight.” 23 And whenever the harmful spirit from God was upon Saul, David took the lyre and played it with his hand. So Saul was refreshed and was well, and the harmful spirit departed from him.

DAVID AND GOLIATH

17  Now the Philistines gathered their armies for battle. And they were gathered at Socoh, which belongs to Judah, and encamped between Socoh and Azekah, in Ephes-dammim. [2] And Saul and the men of Israel were gathered, and encamped in the Valley of Elah, and drew up in line of battle against the Philistines. 3 And the Philistines stood on the mountain on the one side, and Israel stood on the mountain on the other side, with a valley between them. [4] And there came out from the camp of the Philistines a champion named Goliath of Gath, whose height was six [1] cubits [2] and a span. [5] He had a helmet of bronze on his head, and he was armed with a coat of mail, and the weight of the coat was five thousand shekels [3] of bronze. 6 And he had bronze armor on his legs, and a javelin of bronze slung between his shoulders. 7 The shaft of his spear was like a weaver’s beam, and his spear’s head weighed six hundred shekels of iron. And his shield-bearer went before him. 8 He stood and shouted to the ranks of Israel, “Why have you come out to draw up for battle? Am I not a Philistine, and are you not servants of Saul? Choose a man for yourselves, and let him come down to me. 9 If he is able to fight with me and kill me, then we will be your servants. But if I prevail against him and kill him, then you shall be our servants and serve us.” 10 And the Philistine said, “I defy the ranks of Israel this day. Give me a man, that we may fight together.” [11] When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid.

[12] Now David was the son of an Ephrathite of Bethlehem in Judah, named Jesse, who had eight sons. In the days of Saul the man was already old and advanced in years. [4] 13 The three oldest sons of Jesse had followed Saul to the battle. And the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah. 14 David was the youngest. The three eldest followed Saul, [15] but David went back and forth from Saul to feed his father’s sheep at Bethlehem. [16] For forty days the Philistine came forward and took his stand, morning and evening.

17 And Jesse said to David his son, “Take for your brothers an ephah [5] of this parched grain, and these ten loaves, and carry them quickly to the camp to your brothers. 18 Also take these ten cheeses to the commander of their thousand. See if your brothers are well, and bring some token from them.”

19 Now Saul and they and all the men of Israel were in the Valley of Elah, fighting with the Philistines. 20 And David rose early in the morning and left the sheep with a keeper and took the provisions and went, as Jesse had commanded him. And he came to the encampment as the host was going out to the battle line, shouting the war cry. 21 And Israel and the Philistines drew up for battle, army against army. 22 And David left the things in charge of the keeper of the baggage and ran to the ranks and went and greeted his brothers. 23 As he talked with them, behold, the champion, the Philistine of Gath, Goliath by name, came up out of the ranks of the Philistines and spoke the same words as before. And David heard him.

24 All the men of Israel, when they saw the man, fled from him and were much afraid. [25] And the men of Israel said, “Have you seen this man who has come up? Surely he has come up to defy Israel. And the king will enrich the man who kills him with great riches and will give him his daughter and make his father’s house free in Israel.” [26] And David said to the men who stood by him, “What shall be done for the man who kills this Philistine and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the armies of the living God?” 27 And the people answered him in the same way, “So shall it be done to the man who kills him.”

[28] Now Eliab his eldest brother heard when he spoke to the men. And Eliab’s anger was kindled against David, and he said, “Why have you come down? And with whom have you left those few sheep in the wilderness? I know your presumption and the evil of your heart, for you have come down to see the battle.” 29 And David said, “What have I done now? Was it not but a word?” 30 And he turned away from him toward another, and spoke in the same way, and the people answered him again as before.

31 When the words that David spoke were heard, they repeated them before Saul, and he sent for him. 32 And David said to Saul, “Let no man’s heart fail because of him. Your servant will go and fight with this Philistine.” [33] And Saul said to David, “You are not able to go against this Philistine to fight with him, for you are but a youth, and he has been a man of war from his youth.” 34 But David said to Saul, “Your servant used to keep sheep for his father. And when there came a lion, or a bear, and took a lamb from the flock, 35 I went after him and struck him and delivered it out of his mouth. And if he arose against me, I caught him by his beard and struck him and killed him. [36] Your servant has struck down both lions and bears, and this uncircumcised Philistine shall be like one of them, for he has defied the armies of the living God.” [37] And David said, “The LORD who delivered me from the paw of the lion and from the paw of the bear will deliver me from the hand of this Philistine.” And Saul said to David, “Go, and the LORD be with you!”

[38] Then Saul clothed David with his armor. He put a helmet of bronze on his head and clothed him with a coat of mail, [39] and David strapped his sword over his armor. And he tried in vain to go, for he had not tested them. Then David said to Saul, “I cannot go with these, for I have not tested them.” So David put them off. 40 Then he took his staff in his hand and chose five smooth stones from the brook and put them in his shepherd’s pouch. His sling was in his hand, and he approached the Philistine.

41 And the Philistine moved forward and came near to David, with his shield-bearer in front of him. 42 And when the Philistine looked and saw David, he disdained him, for he was but a youth, ruddy and handsome in appearance. 43 And the Philistine said to David, “Am I a dog, that you come to me with sticks?” And the Philistine cursed David by his gods. 44 The Philistine said to David, “Come to me, and I will give your flesh to the birds of the air and to the beasts of the field.” [45] Then David said to the Philistine, “You come to me with a sword and with a spear and with a javelin, but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied. [46] This day the LORD will deliver you into my hand, and I will strike you down and cut off your head. And I will give the dead bodies of the host of the Philistines this day to the birds of the air and to the wild beasts of the earth, that all the earth may know that there is a God in Israel, [47] and that all this assembly may know that the LORD saves not with sword and spear. For the battle is the LORD’s, and he will give you into our hand.”

48 When the Philistine arose and came and drew near to meet David, David ran quickly toward the battle line to meet the Philistine. [49] And David put his hand in his bag and took out a stone and slung it and struck the Philistine on his forehead. The stone sank into his forehead, and he fell on his face to the ground.

[50] So David prevailed over the Philistine with a sling and with a stone, and struck the Philistine and killed him. There was no sword in the hand of David. [51] Then David ran and stood over the Philistine and took his sword and drew it out of its sheath and killed him and cut off his head with it. When the Philistines saw that their champion was dead, they fled. [52] And the men of Israel and Judah rose with a shout and pursued the Philistines as far as Gath [1] and the gates of Ekron, so that the wounded Philistines fell on the way from Shaaraim as far as Gath and Ekron. 53 And the people of Israel came back from chasing the Philistines, and they plundered their camp. [54] And David took the head of the Philistine and brought it to Jerusalem, but he put his armor in his tent.

[55] As soon as Saul saw David go out against the Philistine, he said to Abner, the commander of the army, “Abner, whose son is this youth?” And Abner said, “As your soul lives, O king, I do not know.” 56 And the king said, “Inquire whose son the boy is.” 57 And as soon as David returned from the striking down of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. 58 And Saul said to him, “Whose son are you, young man?” And David answered, “I am the son of your servant Jesse the Bethlehemite.”

DAVID AND JONATHAN’S FRIENDSHIP

18  As soon as he had finished speaking to Saul, the soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul. [2] And Saul took him that day and would not let him return to his father’s house. [3] Then Jonathan made a covenant with David, because he loved him as his own soul. [4] And Jonathan stripped himself of the robe that was on him and gave it to David, and his armor, and even his sword and his bow and his belt. [5] And David went out and was successful wherever Saul sent him, so that Saul set him over the men of war. And this was good in the sight of all the people and also in the sight of Saul’s servants.

SAUL’S JEALOUSY OF DAVID

6 As they were coming home, when David returned from striking down the Philistine, the women came out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with songs of joy, and with musical instruments. [1] [7] And the women sang to one another as they celebrated,

“Saul has struck down his thousands,

and David his ten thousands.”

[8] And Saul was very angry, and this saying displeased him. He said, “They have ascribed to David ten thousands, and to me they have ascribed thousands, and what more can he have but the kingdom?” 9 And Saul eyed David from that day on.

[10] The next day a harmful spirit from God rushed upon Saul, and he raved within his house while David was playing the lyre, as he did day by day. Saul had his spear in his hand. 11 And Saul hurled the spear, for he thought, “I will pin David to the wall.” But David evaded him twice.

[12] Saul was afraid of David because the LORD was with him but had departed from Saul. [13] So Saul removed him from his presence and made him a commander of a thousand. And he went out and came in before the people. 14 And David had success in all his undertakings, for the LORD was with him. 15 And when Saul saw that he had great success, he stood in fearful awe of him. 16 But all Israel and Judah loved David, for he went out and came in before them.

DAVID MARRIES MICHAL

[17] Then Saul said to David, “Here is my elder daughter Merab. I will give her to you for a wife. Only be valiant for me and fight the LORD’s battles.” For Saul thought, “Let not my hand be against him, but let the hand of the Philistines be against him.” 18 And David said to Saul, “Who am I, and who are my relatives, my father’s clan in Israel, that I should be son-in-law to the king?” 19 But at the time when Merab, Saul’s daughter, should have been given to David, she was given to Adriel the Meholathite for a wife.

[20] Now Saul’s daughter Michal loved David. And they told Saul, and the thing pleased him. 21 Saul thought, “Let me give her to him, that she may be a snare for him and that the hand of the Philistines may be against him.” Therefore Saul said to David a second time, [1] “You shall now be my son-in-law.” 22 And Saul commanded his servants, “Speak to David in private and say, ‘Behold, the king has delight in you, and all his servants love you. Now then become the king’s son-in-law.’” 23 And Saul’s servants spoke those words in the ears of David. And David said, “Does it seem to you a little thing to become the king’s son-in-law, since I am a poor man and have no reputation?” 24 And the servants of Saul told him, “Thus and so did David speak.” 25 Then Saul said, “Thus shall you say to David, ‘The king desires no bride-price except a hundred foreskins of the Philistines, that he may be avenged of the king’s enemies.’” Now Saul thought to make David fall by the hand of the Philistines. 26 And when his servants told David these words, it pleased David well to be the king’s son-in-law. Before the time had expired, 27 David arose and went, along with his men, and killed two hundred of the Philistines. And David brought their foreskins, which were given in full number to the king, that he might become the king’s son-in-law. And Saul gave him his daughter Michal for a wife. [28] But when Saul saw and knew that the LORD was with David, and that Michal, Saul’s daughter, loved him, [29] Saul was even more afraid of David. So Saul was David’s enemy continually.

30 Then the commanders of the Philistines came out to battle, and as often as they came out David had more success than all the servants of Saul, so that his name was highly esteemed.

SAUL TRIES TO KILL DAVID

19  And Saul spoke to Jonathan his son and to all his servants, that they should kill David. But Jonathan, Saul’s son, delighted much in David. 2 And Jonathan told David, “Saul my father seeks to kill you. Therefore be on your guard in the morning. Stay in a secret place and hide yourself. 3 And I will go out and stand beside my father in the field where you are, and I will speak to my father about you. And if I learn anything I will tell you.” [4] And Jonathan spoke well of David to Saul his father and said to him, “Let not the king sin against his servant David, because he has not sinned against you, and because his deeds have brought good to you. 5 For he took his life in his hand and he struck down the Philistine, and the LORD worked a great salvation for all Israel. You saw it, and rejoiced. Why then will you sin against innocent blood by killing David without cause?” 6 And Saul listened to the voice of Jonathan. Saul swore, “As the LORD lives, he shall not be put to death.” 7 And Jonathan called David, and Jonathan reported to him all these things. And Jonathan brought David to Saul, and he was in his presence as before.

8 And there was war again. And David went out and fought with the Philistines and struck them with a great blow, so that they fled before him. [9] Then a harmful spirit from the LORD came upon Saul, as he sat in his house with his spear in his hand. And David was playing the lyre. [10] And Saul sought to pin David to the wall with the spear, but he eluded Saul, so that he struck the spear into the wall. And David fled and escaped that night.

[11] Saul sent messengers to David’s house to watch him, that he might kill him in the morning. But Michal, David’s wife, told him, “If you do not escape with your life tonight, tomorrow you will be killed.” [12] So Michal let David down through the window, and he fled away and escaped. [13] Michal took an image [2] and laid it on the bed and put a pillow of goats’ hair at its head and covered it with the clothes. 14 And when Saul sent messengers to take David, she said, “He is sick.” 15 Then Saul sent the messengers to see David, saying, “Bring him up to me in the bed, that I may kill him.” 16 And when the messengers came in, behold, the image was in the bed, with the pillow of goats’ hair at its head. [17] Saul said to Michal, “Why have you deceived me thus and let my enemy go, so that he has escaped?” And Michal answered Saul, “He said to me, ‘Let me go. Why should I kill you?’”

[18] Now David fled and escaped, and he came to Samuel at Ramah and told him all that Saul had done to him. And he and Samuel went and lived at Naioth. 19 And it was told Saul, “Behold, David is at Naioth in Ramah.” [20] Then Saul sent messengers to take David, and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. 21 When it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied. [22] Then he himself went to Ramah and came to the great well that is in Secu. And he asked, “Where are Samuel and David?” And one said, “Behold, they are at Naioth in Ramah.” [23] And he went there to Naioth in Ramah. And the Spirit of God came upon him also, and as he went he prophesied until he came to Naioth in Ramah. [24] And he too stripped off his clothes, and he too prophesied before Samuel and lay naked all that day and all that night. Thus it is said, “Is Saul also among the prophets?”

JONATHAN WARNS DAVID

20  Then David fled from Naioth in Ramah and came and said before Jonathan, “What have I done? What is my guilt? And what is my sin before your father, that he seeks my life?” [2] And he said to him, “Far from it! You shall not die. Behold, my father does nothing either great or small without disclosing it to me. And why should my father hide this from me? It is not so.” 3 But David vowed again, saying, “Your father knows well that I have found favor in your eyes, and he thinks, ‘Do not let Jonathan know this, lest he be grieved.’ But truly, as the LORD lives and as your soul lives, there is but a step between me and death.” 4 Then Jonathan said to David, “Whatever you say, I will do for you.” [5] David said to Jonathan, “Behold, tomorrow is the new moon, and I should not fail to sit at table with the king. But let me go, that I may hide myself in the field till the third day at evening. [6] If your father misses me at all, then say, ‘David earnestly asked leave of me to run to Bethlehem his city, for there is a yearly sacrifice there for all the clan.’ [7] If he says, ‘Good!’ it will be well with your servant, but if he is angry, then know that harm is determined by him. [8] Therefore deal kindly with your servant, for you have brought your servant into a covenant of the LORD with you. But if there is guilt in me, kill me yourself, for why should you bring me to your father?” 9 And Jonathan said, “Far be it from you! If I knew that it was determined by my father that harm should come to you, would I not tell you?” 10 Then David said to Jonathan, “Who will tell me if your father answers you roughly?” 11 And Jonathan said to David, “Come, let us go out into the field.” So they both went out into the field.

12 And Jonathan said to David, “The LORD, the God of Israel, be witness! [1] When I have sounded out my father, about this time tomorrow, or the third day, behold, if he is well disposed toward David, shall I not then send and disclose it to you? [13] But should it please my father to do you harm, the LORD do so to Jonathan and more also if I do not disclose it to you and send you away, that you may go in safety. May the LORD be with you, as he has been with my father. 14 If I am still alive, show me the steadfast love of the LORD, that I may not die; [15] and do not cut off [2] your steadfast love from my house forever, when the LORD cuts off every one of the enemies of David from the face of the earth.” [16] And Jonathan made a covenant with the house of David, saying, “May [3] the LORD take vengeance on David’s enemies.” [17] And Jonathan made David swear again by his love for him, for he loved him as he loved his own soul.

[18] Then Jonathan said to him, “Tomorrow is the new moon, and you will be missed, because your seat will be empty. [19] On the third day go down quickly to the place where you hid yourself when the matter was in hand, and remain beside the stone heap. [4] 20 And I will shoot three arrows to the side of it, as though I shot at a mark. 21 And behold, I will send the boy, saying, ‘Go, find the arrows.’ If I say to the boy, ‘Look, the arrows are on this side of you, take them,’ then you are to come, for, as the LORD lives, it is safe for you and there is no danger. 22 But if I say to the youth, ‘Look, the arrows are beyond you,’ then go, for the LORD has sent you away. [23] And as for the matter of which you and I have spoken, behold, the LORD is between you and me forever.”

24 So David hid himself in the field. And when the new moon came, the king sat down to eat food. [25] The king sat on his seat, as at other times, on the seat by the wall. Jonathan sat opposite, [5] and Abner sat by Saul’s side, but David’s place was empty.

[26] Yet Saul did not say anything that day, for he thought, “Something has happened to him. He is not clean; surely he is not clean.” [27] But on the second day, the day after the new moon, David’s place was empty. And Saul said to Jonathan his son, “Why has not the son of Jesse come to the meal, either yesterday or today?” [28] Jonathan answered Saul, “David earnestly asked leave of me to go to Bethlehem. [29] He said, ‘Let me go, for our clan holds a sacrifice in the city, and my brother has commanded me to be there. So now, if I have found favor in your eyes, let me get away and see my brothers.’ For this reason he has not come to the king’s table.”

[30] Then Saul’s anger was kindled against Jonathan, and he said to him, “You son of a perverse, rebellious woman, do I not know that you have chosen the son of Jesse to your own shame, and to the shame of your mother’s nakedness? [31] For as long as the son of Jesse lives on the earth, neither you nor your kingdom shall be established. Therefore send and bring him to me, for he shall surely die.” 32 Then Jonathan answered Saul his father, “Why should he be put to death? What has he done?” [33] But Saul hurled his spear at him to strike him. So Jonathan knew that his father was determined to put David to death. 34 And Jonathan rose from the table in fierce anger and ate no food the second day of the month, for he was grieved for David, because his father had disgraced him.

35 In the morning Jonathan went out into the field to the appointment with David, and with him a little boy. 36 And he said to his boy, “Run and find the arrows that I shoot.” As the boy ran, he shot an arrow beyond him. [37] And when the boy came to the place of the arrow that Jonathan had shot, Jonathan called after the boy and said, “Is not the arrow beyond you?” 38 And Jonathan called after the boy, “Hurry! Be quick! Do not stay!” So Jonathan’s boy gathered up the arrows and came to his master. 39 But the boy knew nothing. Only Jonathan and David knew the matter. 40 And Jonathan gave his weapons to his boy and said to him, “Go and carry them to the city.” 41 And as soon as the boy had gone, David rose from beside the stone heap [1] and fell on his face to the ground and bowed three times. And they kissed one another and wept with one another, David weeping the most. [42] Then Jonathan said to David, “Go in peace, because we have sworn both of us in the name of the LORD, saying, ‘The LORD shall be between me and you, and between my offspring and your offspring, forever.’” And he rose and departed, and Jonathan went into the city. [2]

DAVID AND THE HOLY BREAD

21  [3] Then David came to Nob to Ahimelech the priest. And Ahimelech came to meet David trembling and said to him, “Why are you alone, and no one with you?” [2] And David said to Ahimelech the priest, “The king has charged me with a matter and said to me, ‘Let no one know anything of the matter about which I send you, and with which I have charged you.’ I have made an appointment with the young men for such and such a place. 3 Now then, what do you have on hand? Give me five loaves of bread, or whatever is here.” [4] And the priest answered David, “I have no common bread on hand, but there is holy bread—if the young men have kept themselves from women.” 5 And David answered the priest, “Truly women have been kept from us as always when I go on an expedition. The vessels of the young men are holy even when it is an ordinary journey. How much more today will their vessels be holy?” [6] So the priest gave him the holy bread, for there was no bread there but the bread of the Presence, which is removed from before the LORD, to be replaced by hot bread on the day it is taken away.

[7] Now a certain man of the servants of Saul was there that day, detained before the LORD. His name was Doeg the Edomite, the chief of Saul’s herdsmen.

8 Then David said to Ahimelech, “Then have you not here a spear or a sword at hand? For I have brought neither my sword nor my weapons with me, because the king’s business required haste.” [9] And the priest said, “The sword of Goliath the Philistine, whom you struck down in the Valley of Elah, behold, it is here wrapped in a cloth behind the ephod. If you will take that, take it, for there is none but that here.” And David said, “There is none like that; give it to me.”

DAVID FLEES TO GATH

[10] And David rose and fled that day from Saul and went to Achish the king of Gath. [11] And the servants of Achish said to him, “Is not this David the king of the land? Did they not sing to one another of him in dances,

‘Saul has struck down his thousands,

and David his ten thousands’?”

12 And David took these words to heart and was much afraid of Achish the king of Gath. 13 So he changed his behavior before them and pretended to be insane in their hands and made marks on the doors of the gate and let his spittle run down his beard. 14 Then Achish said to his servants, “Behold, you see the man is mad. Why then have you brought him to me? 15 Do I lack madmen, that you have brought this fellow to behave as a madman in my presence? Shall this fellow come into my house?”

DAVID AT THE CAVE OF ADULLAM

22  David departed from there and escaped to the cave of Adullam. And when his brothers and all his father’s house heard it, they went down there to him. 2 And everyone who was in distress, and everyone who was in debt, and everyone who was bitter in soul, [1] gathered to him. And he became commander over them. And there were with him about four hundred men.

[3] And David went from there to Mizpeh of Moab. And he said to the king of Moab, “Please let my father and my mother stay [2] with you, till I know what God will do for me.” [4] And he left them with the king of Moab, and they stayed with him all the time that David was in the stronghold. [5] Then the prophet Gad said to David, “Do not remain in the stronghold; depart, and go into the land of Judah.” So David departed and went into the forest of Hereth.

SAUL KILLS THE PRIESTS AT NOB

[6] Now Saul heard that David was discovered, and the men who were with him. Saul was sitting at Gibeah under the tamarisk tree on the height with his spear in his hand, and all his servants were standing about him. [7] And Saul said to his servants who stood about him, “Hear now, people of Benjamin; will the son of Jesse give every one of you fields and vineyards, will he make you all commanders of thousands and commanders of hundreds, [8] that all of you have conspired against me? No one discloses to me when my son makes a covenant with the son of Jesse. None of you is sorry for me or discloses to me that my son has stirred up my servant against me, to lie in wait, as at this day.” [9] Then answered Doeg the Edomite, who stood by the servants of Saul, “I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub, 10 and he inquired of the LORD for him and gave him provisions and gave him the sword of Goliath the Philistine.”

11 Then the king sent to summon Ahimelech the priest, the son of Ahitub, and all his father’s house, the priests who were at Nob, and all of them came to the king. 12 And Saul said, “Hear now, son of Ahitub.” And he answered, “Here I am, my lord.” [13] And Saul said to him, “Why have you conspired against me, you and the son of Jesse, in that you have given him bread and a sword and have inquired of God for him, so that he has risen against me, to lie in wait, as at this day?” [14] Then Ahimelech answered the king, “And who among all your servants is so faithful as David, who is the king’s son-in-law, and captain over [1] your bodyguard, and honored in your house? 15 Is today the first time that I have inquired of God for him? No! Let not the king impute anything to his servant or to all the house of my father, for your servant has known nothing of all this, much or little.” 16 And the king said, “You shall surely die, Ahimelech, you and all your father’s house.” [17] And the king said to the guard who stood about him, “Turn and kill the priests of the LORD, because their hand also is with David, and they knew that he fled and did not disclose it to me.” But the servants of the king would not put out their hand to strike the priests of the LORD. [18] Then the king said to Doeg, “You turn and strike the priests.” And Doeg the Edomite turned and struck down the priests, and he killed on that day eighty-five persons who wore the linen ephod. [19] And Nob, the city of the priests, he put to the sword; both man and woman, child and infant, ox, donkey and sheep, he put to the sword.

[20] But one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David. 21 And Abiathar told David that Saul had killed the priests of the LORD. [22] And David said to Abiathar, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I have occasioned the death of all the persons of your father’s house. 23 Stay with me; do not be afraid, for he who seeks my life seeks your life. With me you shall be in safekeeping.”

DAVID SAVES THE CITY OF KEILAH

23  Now they told David, “Behold, the Philistines are fighting against Keilah and are robbing the threshing floors.” 2 Therefore David inquired of the LORD, “Shall I go and attack these Philistines?” And the LORD said to David, “Go and attack the Philistines and save Keilah.” 3 But David’s men said to him, “Behold, we are afraid here in Judah; how much more then if we go to Keilah against the armies of the Philistines?” 4 Then David inquired of the LORD again. And the LORD answered him, “Arise, go down to Keilah, for I will give the Philistines into your hand.” 5 And David and his men went to Keilah and fought with the Philistines and brought away their livestock and struck them with a great blow. So David saved the inhabitants of Keilah.

[6] When Abiathar the son of Ahimelech had fled to David to Keilah, he had come down with an ephod in his hand. [7] Now it was told Saul that David had come to Keilah. And Saul said, “God has given him into my hand, for he has shut himself in by entering a town that has gates and bars.” 8 And Saul summoned all the people to war, to go down to Keilah, to besiege David and his men. 9 David knew that Saul was plotting harm against him. And he said to Abiathar the priest, “Bring the ephod here.” 10 Then David said, “O LORD, the God of Israel, your servant has surely heard that Saul seeks to come to Keilah, to destroy the city on my account. 11 Will the men of Keilah surrender me into his hand? Will Saul come down, as your servant has heard? O LORD, the God of Israel, please tell your servant.” And the LORD said, “He will come down.” [12] Then David said, “Will the men of Keilah surrender me and my men into the hand of Saul?” And the LORD said, “They will surrender you.” [13] Then David and his men, who were about six hundred, arose and departed from Keilah, and they went wherever they could go. When Saul was told that David had escaped from Keilah, he gave up the expedition. [14] And David remained in the strongholds in the wilderness, in the hill country of the wilderness of Ziph. And Saul sought him every day, but God did not give him into his hand.

SAUL PURSUES DAVID

15 David saw that Saul had come out to seek his life. David was in the wilderness of Ziph at Horesh. [16] And Jonathan, Saul’s son, rose and went to David at Horesh, and strengthened his hand in God. [17] And he said to him, “Do not fear, for the hand of Saul my father shall not find you. You shall be king over Israel, and I shall be next to you. Saul my father also knows this.” [18] And the two of them made a covenant before the LORD. David remained at Horesh, and Jonathan went home.

[19] Then the Ziphites went up to Saul at Gibeah, saying, “Is not David hiding among us in the strongholds at Horesh, on the hill of Hachilah, which is south of Jeshimon? 20 Now come down, O king, according to all your heart’s desire to come down, and our part shall be to surrender him into the king’s hand.” 21 And Saul said, “May you be blessed by the LORD, for you have had compassion on me. 22 Go, make yet more sure. Know and see the place where his foot is, and who has seen him there, for it is told me that he is very cunning. 23 See therefore and take note of all the lurking places where he hides, and come back to me with sure information. Then I will go with you. And if he is in the land, I will search him out among all the thousands of Judah.” [24] And they arose and went to Ziph ahead of Saul.

Now David and his men were in the wilderness of Maon, in the Arabah to the south of Jeshimon. 25 And Saul and his men went to seek him. And David was told, so he went down to the rock and lived in the wilderness of Maon. And when Saul heard that, he pursued after David in the wilderness of Maon. 26 Saul went on one side of the mountain, and David and his men on the other side of the mountain. And David was hurrying to get away from Saul. As Saul and his men were closing in on David and his men to capture them, [27] a messenger came to Saul, saying, “Hurry and come, for the Philistines have made a raid against the land.” 28 So Saul returned from pursuing after David and went against the Philistines. Therefore that place was called the Rock of Escape. [1] [29] [2] And David went up from there and lived in the strongholds of Engedi.

DAVID SPARES SAUL’S LIFE

24  [3] When Saul returned from following the Philistines, he was told, “Behold, David is in the wilderness of Engedi.” [2] Then Saul took three thousand chosen men out of all Israel and went to seek David and his men in front of the Wildgoats’ Rocks. 3 And he came to the sheepfolds by the way, where there was a cave, and Saul went in to relieve himself. [4] Now David and his men were sitting in the innermost parts of the cave. [4] And the men of David said to him, “Here is the day of which the LORD said to you, ‘Behold, I will give your enemy into your hand, and you shall do to him as it shall seem good to you.’” Then David arose and stealthily cut off a corner of Saul’s robe. [5] And afterward David’s heart struck him, because he had cut off a corner of Saul’s robe. [6] He said to his men, “The LORD forbid that I should do this thing to my lord, the LORD’s anointed, to put out my hand against him, seeing he is the LORD’s anointed.” 7 So David persuaded his men with these words and did not permit them to attack Saul. And Saul rose up and left the cave and went on his way.

8 Afterward David also arose and went out of the cave, and called after Saul, “My lord the king!” And when Saul looked behind him, David bowed with his face to the earth and paid homage. 9 And David said to Saul, “Why do you listen to the words of men who say, ‘Behold, David seeks your harm’? 10 Behold, this day your eyes have seen how the LORD gave you today into my hand in the cave. And some told me to kill you, but I spared you. [5] I said, ‘I will not put out my hand against my lord, for he is the LORD’s anointed.’ 11 See, my father, see the corner of your robe in my hand. For by the fact that I cut off the corner of your robe and did not kill you, you may know and see that there is no wrong or treason in my hands. I have not sinned against you, though you hunt my life to take it. 12 May the LORD judge between me and you, may the LORD avenge me against you, but my hand shall not be against you. [13] As the proverb of the ancients says, ‘Out of the wicked comes wickedness.’ But my hand shall not be against you. [14] After whom has the king of Israel come out? After whom do you pursue? After a dead dog! After a flea! 15 May the LORD therefore be judge and give sentence between me and you, and see to it and plead my cause and deliver me from your hand.”

16 As soon as David had finished speaking these words to Saul, Saul said, “Is this your voice, my son David?” And Saul lifted up his voice and wept. [17] He said to David, “You are more righteous than I, for you have repaid me good, whereas I have repaid you evil. 18 And you have declared this day how you have dealt well with me, in that you did not kill me when the LORD put me into your hands. 19 For if a man finds his enemy, will he let him go away safe? So may the LORD reward you with good for what you have done to me this day. [20] And now, behold, I know that you shall surely be king, and that the kingdom of Israel shall be established in your hand. 21 Swear to me therefore by the LORD that you will not cut off my offspring after me, and that you will not destroy my name out of my father’s house.” 22 And David swore this to Saul. Then Saul went home, but David and his men went up to the stronghold.

THE DEATH OF SAMUEL

25  Now Samuel died. And all Israel assembled and mourned for him, and they buried him in his house at Ramah.

DAVID AND ABIGAIL

Then David rose and went down to the wilderness of Paran. [2] And there was a man in Maon whose business was in Carmel. The man was very rich; he had three thousand sheep and a thousand goats. He was shearing his sheep in Carmel. [3] Now the name of the man was Nabal, and the name of his wife Abigail. The woman was discerning and beautiful, but the man was harsh and badly behaved; he was a Calebite. 4 David heard in the wilderness that Nabal was shearing his sheep. 5 So David sent ten young men. And David said to the young men, “Go up to Carmel, and go to Nabal and greet him in my name. 6 And thus you shall greet him: ‘Peace be to you, and peace be to your house, and peace be to all that you have. 7 I hear that you have shearers. Now your shepherds have been with us, and we did them no harm, and they missed nothing all the time they were in Carmel. [8] Ask your young men, and they will tell you. Therefore let my young men find favor in your eyes, for we come on a feast day. Please give whatever you have at hand to your servants and to your son David.’”

9 When David’s young men came, they said all this to Nabal in the name of David, and then they waited. 10 And Nabal answered David’s servants, “Who is David? Who is the son of Jesse? There are many servants these days who are breaking away from their masters. 11 Shall I take my bread and my water and my meat that I have killed for my shearers and give it to men who come from I do not know where?” 12 So David’s young men turned away and came back and told him all this. 13 And David said to his men, “Every man strap on his sword!” And every man of them strapped on his sword. David also strapped on his sword. And about four hundred men went up after David, while two hundred remained with the baggage.

[14] But one of the young men told Abigail, Nabal’s wife, “Behold, David sent messengers out of the wilderness to greet our master, and he railed at them. 15 Yet the men were very good to us, and we suffered no harm, and we did not miss anything when we were in the fields, as long as we went with them. [16] They were a wall to us both by night and by day, all the while we were with them keeping the sheep. [17] Now therefore know this and consider what you should do, for harm is determined against our master and against all his house, and he is such a worthless man that one cannot speak to him.”

18 Then Abigail made haste and took two hundred loaves and two skins of wine and five sheep already prepared and five seahs [1] of parched grain and a hundred clusters of raisins and two hundred cakes of figs, and laid them on donkeys. [19] And she said to her young men, “Go on before me; behold, I come after you.” But she did not tell her husband Nabal. 20 And as she rode on the donkey and came down under cover of the mountain, behold, David and his men came down toward her, and she met them. 21 Now David had said, “Surely in vain have I guarded all that this fellow has in the wilderness, so that nothing was missed of all that belonged to him, and he has returned me evil for good. [22] God do so to the enemies of David [2] and more also, if by morning I leave so much as one male of all who belong to him.”

23 When Abigail saw David, she hurried and got down from the donkey and fell before David on her face and bowed to the ground. 24 She fell at his feet and said, “On me alone, my lord, be the guilt. Please let your servant speak in your ears, and hear the words of your servant. [25] Let not my lord regard this worthless fellow, Nabal, for as his name is, so is he. Nabal [3] is his name, and folly is with him. But I your servant did not see the young men of my lord, whom you sent. 26 Now then, my lord, as the LORD lives, and as your soul lives, because the LORD has restrained you from bloodguilt and from saving with your own hand, now then let your enemies and those who seek to do evil to my lord be as Nabal. 27 And now let this present that your servant has brought to my lord be given to the young men who follow my lord. [28] Please forgive the trespass of your servant. For the LORD will certainly make my lord a sure house, because my lord is fighting the battles of the LORD, and evil shall not be found in you so long as you live. [29] If men rise up to pursue you and to seek your life, the life of my lord shall be bound in the bundle of the living in the care of the LORD your God. And the lives of your enemies he shall sling out as from the hollow of a sling. 30 And when the LORD has done to my lord according to all the good that he has spoken concerning you and has appointed you prince [1] over Israel, 31 my lord shall have no cause of grief or pangs of conscience for having shed blood without cause or for my lord working salvation himself. And when the LORD has dealt well with my lord, then remember your servant.”

32 And David said to Abigail, “Blessed be the LORD, the God of Israel, who sent you this day to meet me! 33 Blessed be your discretion, and blessed be you, who have kept me this day from bloodguilt and from working salvation with my own hand! 34 For as surely as the LORD, the God of Israel, lives, who has restrained me from hurting you, unless you had hurried and come to meet me, truly by morning there had not been left to Nabal so much as one male.” 35 Then David received from her hand what she had brought him. And he said to her, “Go up in peace to your house. See, I have obeyed your voice, and I have granted your petition.”

[36] And Abigail came to Nabal, and behold, he was holding a feast in his house, like the feast of a king. And Nabal’s heart was merry within him, for he was very drunk. So she told him nothing at all until the morning light. 37 In the morning, when the wine had gone out of Nabal, his wife told him these things, and his heart died within him, and he became as a stone. 38 And about ten days later the LORD struck Nabal, and he died.

[39] When David heard that Nabal was dead, he said, “Blessed be the LORD who has avenged the insult I received at the hand of Nabal, and has kept back his servant from wrongdoing. The LORD has returned the evil of Nabal on his own head.” Then David sent and spoke to Abigail, to take her as his wife. [40] When the servants of David came to Abigail at Carmel, they said to her, “David has sent us to you to take you to him as his wife.” 41 And she rose and bowed with her face to the ground and said, “Behold, your handmaid is a servant to wash the feet of the servants of my lord.” 42 And Abigail hurried and rose and mounted a donkey, and her five young women attended her. She followed the messengers of David and became his wife.

43 David also took Ahinoam of Jezreel, and both of them became his wives. 44 Saul had given Michal his daughter, David’s wife, to Palti the son of Laish, who was of Gallim.

DAVID SPARES SAUL AGAIN

26  Then the Ziphites came to Saul at Gibeah, saying, “Is not David hiding himself on the hill of Hachilah, which is on the east of Jeshimon?” 2 So Saul arose and went down to the wilderness of Ziph with three thousand chosen men of Israel to seek David in the wilderness of Ziph. 3 And Saul encamped on the hill of Hachilah, which is beside the road on the east of Jeshimon. But David remained in the wilderness. When he saw that Saul came after him into the wilderness, 4 David sent out spies and learned that Saul had indeed come. 5 Then David rose and came to the place where Saul had encamped. And David saw the place where Saul lay, with Abner the son of Ner, the commander of his army. Saul was lying within the encampment, while the army was encamped around him.

[6] Then David said to Ahimelech the Hittite, and to Joab’s brother Abishai the son of Zeruiah, “Who will go down with me into the camp to Saul?” And Abishai said, “I will go down with you.” 7 So David and Abishai went to the army by night. And there lay Saul sleeping within the encampment, with his spear stuck in the ground at his head, and Abner and the army lay around him. [8] Then Abishai said to David, “God has given your enemy into your hand this day. Now please let me pin him to the earth with one stroke of the spear, and I will not strike him twice.” [9] But David said to Abishai, “Do not destroy him, for who can put out his hand against the LORD’s anointed and be guiltless?” [10] And David said, “As the LORD lives, the LORD will strike him, or his day will come to die, or he will go down into battle and perish. 11 The LORD forbid that I should put out my hand against the LORD’s anointed. But take now the spear that is at his head and the jar of water, and let us go.” [12] So David took the spear and the jar of water from Saul’s head, and they went away. No man saw it or knew it, nor did any awake, for they were all asleep, because a deep sleep from the LORD had fallen upon them.

13 Then David went over to the other side and stood far off on the top of the hill, with a great space between them. 14 And David called to the army, and to Abner the son of Ner, saying, “Will you not answer, Abner?” Then Abner answered, “Who are you who calls to the king?” 15 And David said to Abner, “Are you not a man? Who is like you in Israel? Why then have you not kept watch over your lord the king? For one of the people came in to destroy the king your lord. 16 This thing that you have done is not good. As the LORD lives, you deserve to die, because you have not kept watch over your lord, the LORD’s anointed. And now see where the king’s spear is and the jar of water that was at his head.”

17 Saul recognized David’s voice and said, “Is this your voice, my son David?” And David said, “It is my voice, my lord, O king.” 18 And he said, “Why does my lord pursue after his servant? For what have I done? What evil is on my hands? [19] Now therefore let my lord the king hear the words of his servant. If it is the LORD who has stirred you up against me, may he accept an offering, but if it is men, may they be cursed before the LORD, for they have driven me out this day that I should have no share in the heritage of the LORD, saying, ‘Go, serve other gods.’ [20] Now therefore, let not my blood fall to the earth away from the presence of the LORD, for the king of Israel has come out to seek a single flea like one who hunts a partridge in the mountains.”

[21] Then Saul said, “I have sinned. Return, my son David, for I will no more do you harm, because my life was precious in your eyes this day. Behold, I have acted foolishly, and have made a great mistake.” 22 And David answered and said, “Here is the spear, O king! Let one of the young men come over and take it. 23 The LORD rewards every man for his righteousness and his faithfulness, for the LORD gave you into my hand today, and I would not put out my hand against the LORD’s anointed. 24 Behold, as your life was precious this day in my sight, so may my life be precious in the sight of the LORD, and may he deliver me out of all tribulation.” [25] Then Saul said to David, “Blessed be you, my son David! You will do many things and will succeed in them.” So David went his way, and Saul returned to his place.

DAVID FLEES TO THE PHILISTINES

27  Then David said in his heart, “Now I shall perish one day by the hand of Saul. There is nothing better for me than that I should escape to the land of the Philistines. Then Saul will despair of seeking me any longer within the borders of Israel, and I shall escape out of his hand.” [2] So David arose and went over, he and the six hundred men who were with him, to Achish the son of Maoch, king of Gath. [3] And David lived with Achish at Gath, he and his men, every man with his household, and David with his two wives, Ahinoam of Jezreel, and Abigail of Carmel, Nabal’s widow. 4 And when it was told Saul that David had fled to Gath, he no longer sought him.

[5] Then David said to Achish, “If I have found favor in your eyes, let a place be given me in one of the country towns, that I may dwell there. For why should your servant dwell in the royal city with you?” [6] So that day Achish gave him Ziklag. Therefore Ziklag has belonged to the kings of Judah to this day. 7 And the number of the days that David lived in the country of the Philistines was a year and four months.

[8] Now David and his men went up and made raids against the Geshurites, the Girzites, and the Amalekites, for these were the inhabitants of the land from of old, as far as Shur, to the land of Egypt. [9] And David would strike the land and would leave neither man nor woman alive, but would take away the sheep, the oxen, the donkeys, the camels, and the garments, and come back to Achish. [10] When Achish asked, “Where have you made a raid today?” David would say, “Against the Negeb of Judah,” or, “Against the Negeb of the Jerahmeelites,” or, “Against the Negeb of the Kenites.” 11 And David would leave neither man nor woman alive to bring news to Gath, thinking, “lest they should tell about us and say, ‘So David has done.’” Such was his custom all the while he lived in the country of the Philistines. [12] And Achish trusted David, thinking, “He has made himself an utter stench to his people Israel; therefore he shall always be my servant.”

SAUL AND THE MEDIUM OF EN-DOR

28  In those days the Philistines gathered their forces for war, to fight against Israel. And Achish said to David, “Understand that you and your men are to go out with me in the army.” [2] David said to Achish, “Very well, you shall know what your servant can do.” And Achish said to David, “Very well, I will make you my bodyguard for life.”

[3] Now Samuel had died, and all Israel had mourned for him and buried him in Ramah, his own city. And Saul had put the mediums and the necromancers out of the land. [4] The Philistines assembled and came and encamped at Shunem. And Saul gathered all Israel, and they encamped at Gilboa. [5] When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. [6] And when Saul inquired of the LORD, the LORD did not answer him, either by dreams, or by Urim, or by prophets. [7] Then Saul said to his servants, “Seek out for me a woman who is a medium, that I may go to her and inquire of her.” And his servants said to him, “Behold, there is a medium at En-dor.”

8 So Saul disguised himself and put on other garments and went, he and two men with him. And they came to the woman by night. And he said, “Divine for me by a spirit and bring up for me whomever I shall name to you.” 9 The woman said to him, “Surely you know what Saul has done, how he has cut off the mediums and the necromancers from the land. Why then are you laying a trap for my life to bring about my death?” 10 But Saul swore to her by the LORD, “As the LORD lives, no punishment shall come upon you for this thing.” 11 Then the woman said, “Whom shall I bring up for you?” He said, “Bring up Samuel for me.” [12] When the woman saw Samuel, she cried out with a loud voice. And the woman said to Saul, “Why have you deceived me? You are Saul.” 13 The king said to her, “Do not be afraid. What do you see?” And the woman said to Saul, “I see a god coming up out of the earth.” [14] He said to her, “What is his appearance?” And she said, “An old man is coming up, and he is wrapped in a robe.” And Saul knew that it was Samuel, and he bowed with his face to the ground and paid homage.

[15] Then Samuel said to Saul, “Why have you disturbed me by bringing me up?” Saul answered, “I am in great distress, for the Philistines are warring against me, and God has turned away from me and answers me no more, either by prophets or by dreams. Therefore I have summoned you to tell me what I shall do.” 16 And Samuel said, “Why then do you ask me, since the LORD has turned from you and become your enemy? 17 The LORD has done to you as he spoke by me, for the LORD has torn the kingdom out of your hand and given it to your neighbor, David. 18 Because you did not obey the voice of the LORD and did not carry out his fierce wrath against Amalek, therefore the LORD has done this thing to you this day. [19] Moreover, the LORD will give Israel also with you into the hand of the Philistines, and tomorrow you and your sons shall be with me. The LORD will give the army of Israel also into the hand of the Philistines.”

20 Then Saul fell at once full length on the ground, filled with fear because of the words of Samuel. And there was no strength in him, for he had eaten nothing all day and all night. 21 And the woman came to Saul, and when she saw that he was terrified, she said to him, “Behold, your servant has obeyed you. I have taken my life in my hand and have listened to what you have said to me. 22 Now therefore, you also obey your servant. Let me set a morsel of bread before you; and eat, that you may have strength when you go on your way.” [23] He refused and said, “I will not eat.” But his servants, together with the woman, urged him, and he listened to their words. So he arose from the earth and sat on the bed. [24] Now the woman had a fattened calf in the house, and she quickly killed it, and she took flour and kneaded it and baked unleavened bread of it, 25 and she put it before Saul and his servants, and they ate. Then they rose and went away that night.

THE PHILISTINES REJECT DAVID

29  Now the Philistines had gathered all their forces at Aphek. And the Israelites were encamped by the spring that is in Jezreel. 2 As the lords of the Philistines were passing on by hundreds and by thousands, and David and his men were passing on in the rear with Achish, [3] the commanders of the Philistines said, “What are these Hebrews doing here?” And Achish said to the commanders of the Philistines, “Is this not David, the servant of Saul, king of Israel, who has been with me now for days and years, and since he deserted to me I have found no fault in him to this day.” [4] But the commanders of the Philistines were angry with him. And the commanders of the Philistines said to him, “Send the man back, that he may return to the place to which you have assigned him. He shall not go down with us to battle, lest in the battle he become an adversary to us. For how could this fellow reconcile himself to his lord? Would it not be with the heads of the men here? [5] Is not this David, of whom they sing to one another in dances,

‘Saul has struck down his thousands,

and David his ten thousands’?”

6 Then Achish called David and said to him, “As the LORD lives, you have been honest, and to me it seems right that you should march out and in with me in the campaign. For I have found nothing wrong in you from the day of your coming to me to this day. Nevertheless, the lords do not approve of you. 7 So go back now; and go peaceably, that you may not displease the lords of the Philistines.” [8] And David said to Achish, “But what have I done? What have you found in your servant from the day I entered your service until now, that I may not go and fight against the enemies of my lord the king?” [9] And Achish answered David and said, “I know that you are as blameless in my sight as an angel of God. Nevertheless, the commanders of the Philistines have said, ‘He shall not go up with us to the battle.’ 10 Now then rise early in the morning with the servants of your lord who came with you, and start early in the morning, and depart as soon as you have light.” 11 So David set out with his men early in the morning to return to the land of the Philistines. But the Philistines went up to Jezreel.

DAVID’S WIVES ARE CAPTURED

30  Now when David and his men came to Ziklag on the third day, the Amalekites had made a raid against the Negeb and against Ziklag. They had overcome Ziklag and burned it with fire [2] and taken captive the women and all [1] who were in it, both small and great. They killed no one, but carried them off and went their way. [3] And when David and his men came to the city, they found it burned with fire, and their wives and sons and daughters taken captive. 4 Then David and the people who were with him raised their voices and wept until they had no more strength to weep. 5 David’s two wives also had been taken captive, Ahinoam of Jezreel and Abigail the widow of Nabal of Carmel. [6] And David was greatly distressed, for the people spoke of stoning him, because all the people were bitter in soul, [1] each for his sons and daughters. But David strengthened himself in the LORD his God.

[7] And David said to Abiathar the priest, the son of Ahimelech, “Bring me the ephod.” So Abiathar brought the ephod to David. 8 And David inquired of the LORD, “Shall I pursue after this band? Shall I overtake them?” He answered him, “Pursue, for you shall surely overtake and shall surely rescue.” [9] So David set out, and the six hundred men who were with him, and they came to the brook Besor, where those who were left behind stayed. [10] But David pursued, he and four hundred men. Two hundred stayed behind, who were too exhausted to cross the brook Besor.

11 They found an Egyptian in the open country and brought him to David. And they gave him bread and he ate. They gave him water to drink, 12 and they gave him a piece of a cake of figs and two clusters of raisins. And when he had eaten, his spirit revived, for he had not eaten bread or drunk water for three days and three nights. 13 And David said to him, “To whom do you belong? And where are you from?” He said, “I am a young man of Egypt, servant to an Amalekite, and my master left me behind because I fell sick three days ago. [14] We had made a raid against the Negeb of the Cherethites and against that which belongs to Judah and against the Negeb of Caleb, and we burned Ziklag with fire.” 15 And David said to him, “Will you take me down to this band?” And he said, “Swear to me by God that you will not kill me or deliver me into the hands of my master, and I will take you down to this band.”

DAVID DEFEATS THE AMALEKITES

16 And when he had taken him down, behold, they were spread abroad over all the land, eating and drinking and dancing, because of all the great spoil they had taken from the land of the Philistines and from the land of Judah. 17 And David struck them down from twilight until the evening of the next day, and not a man of them escaped, except four hundred young men, who mounted camels and fled. 18 David recovered all that the Amalekites had taken, and David rescued his two wives. [19] Nothing was missing, whether small or great, sons or daughters, spoil or anything that had been taken. David brought back all. 20 David also captured all the flocks and herds, and the people drove the livestock before him, [2] and said, “This is David’s spoil.”

[21] Then David came to the two hundred men who had been too exhausted to follow David, and who had been left at the brook Besor. And they went out to meet David and to meet the people who were with him. And when David came near to the people he greeted them. [22] Then all the wicked and worthless fellows among the men who had gone with David said, “Because they did not go with us, we will not give them any of the spoil that we have recovered, except that each man may lead away his wife and children, and depart.” [23] But David said, “You shall not do so, my brothers, with what the LORD has given us. He has preserved us and given into our hand the band that came against us. 24 Who would listen to you in this matter? For as his share is who goes down into the battle, so shall his share be who stays by the baggage. They shall share alike.” 25 And he made it a statute and a rule for Israel from that day forward to this day.

[26] When David came to Ziklag, he sent part of the spoil to his friends, the elders of Judah, saying, “Here is a present for you from the spoil of the enemies of the LORD.” [27] It was for those in Bethel, in Ramoth of the Negeb, in Jattir, 28 in Aroer, in Siphmoth, in Eshtemoa, 29 in Racal, in the cities of the Jerahmeelites, in the cities of the Kenites, 30 in Hormah, in Bor-ashan, in Athach, 31 in Hebron, for all the places where David and his men had roamed.

THE DEATH OF SAUL

31  Now the Philistines were fighting against Israel, and the men of Israel fled before the Philistines and fell slain on Mount Gilboa. [2] And the Philistines overtook Saul and his sons, and the Philistines struck down Jonathan and Abinadab and Malchi-shua, the sons of Saul. 3 The battle pressed hard against Saul, and the archers found him, and he was badly wounded by the archers. [4] Then Saul said to his armor-bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through, and mistreat me.” But his armor-bearer would not, for he feared greatly. Therefore Saul took his own sword and fell upon it. 5 And when his armor-bearer saw that Saul was dead, he also fell upon his sword and died with him. [6] Thus Saul died, and his three sons, and his armor-bearer, and all his men, on the same day together. 7 And when the men of Israel who were on the other side of the valley and those beyond the Jordan saw that the men of Israel had fled and that Saul and his sons were dead, they abandoned their cities and fled. And the Philistines came and lived in them.

8 The next day, when the Philistines came to strip the slain, they found Saul and his three sons fallen on Mount Gilboa. 9 So they cut off his head and stripped off his armor and sent messengers throughout the land of the Philistines, to carry the good news to the house of their idols and to the people. [10] They put his armor in the temple of Ashtaroth, and they fastened his body to the wall of Beth-shan. [11] But when the inhabitants of Jabesh-gilead heard what the Philistines had done to Saul, [12] all the valiant men arose and went all night and took the body of Saul and the bodies of his sons from the wall of Beth-shan, and they came to Jabesh and burned them there. 13 And they took their bones and buried them under the tamarisk tree in Jabesh and fasted seven days.

STUDY NOTES FOR 1 SAMUEL 1

STUDY NOTE FOR 1 SAMUEL 1:1–7:17 God rules and delivers His people before the time of the monarchy. He does so by raising up Samuel (chs. 1–3), intervening directly against the Philistines (4:1–7:1), and giving Samuel victory over the Philistines (7:2–17).

1:1 a certain man. This expression and the accompanying genealogy suggest that Elkanah is a man of standing. The reference to a barren wife (v. 2) resembles the introduction to the birth of Samson (Judg. 13:2).

Ramathaim-zophim. Possibly meaning “twin heights,” the name occurs only here in the OT. It may be the same location as the NT Arimathea (northwest of Bethel). Samuel’s hometown is usually called Ramah, about five miles (8 km) north of Jerusalem (1:19; 2:11; 7:17; 8:4; 15:34; 19:18; 25:1).

of Zuph. “Zuph” is both a personal name (1 Chr. 6:35) and a territory (9:5).

Ephrathite. Ephraim is the place he is from, not necessarily the tribe of his ancestry (1 Chr. 6:16–30, 33–37). BACK TO 1 SAMUEL 1:1

STUDY NOTE FOR 1 SAMUEL 1:2 two wives. Monogamy is God’s design for humanity (Gen. 2:18–25). Polygamy is first mentioned in Gen. 4:19. It is possibly recognized and regulated, though not endorsed, in Deut. 21:15–17, although this passage may address a situation in which a man remarries after the death of his first wife.

no children. Hannah is childless and is provoked by her fertile rival (vv. 6, 7). A barren but favored wife who receives a special offspring from Yahweh is not uncommon in the OT. See Gen. 18:1–15 (Sarah/Isaac); 25:21–26 (Rebekah/Esau and Jacob); 30:22–24 (Rachel/Joseph); and Judg. 13:2–5 (Manoah’s wife/Samson). In the NT, see Luke 1:5–25 (Elizabeth/John). BACK TO 1 SAMUEL 1:2

STUDY NOTE FOR 1 SAMUEL 1:3 this man used to go up. Perhaps he observes “the yearly feast of the LORD at Shiloh” (Judg. 21:19), or perhaps he goes for a family ceremony (20:6). In the Pentateuch, reference is made to three annual pilgrim feasts (Ex. 23:14–17; 34:18–23; Deut. 16:1–17). BACK TO 1 SAMUEL 1:3

LORD of hosts. This title occurs here for the first time in the OT. “LORD” denotes the personal name of the God of Israel (Heb. Yahweh). The Hebrew word translated “hosts” can also be rendered as “armies.” Depending on the context, this includes the hosts of Israel (17:45), the cosmic hosts or celestial bodies (Deut. 4:19), and the angelic hosts (Josh. 5:14). As a whole, the title expresses the Lord’s sovereignty over all earthly and heavenly powers.

Shiloh. Halfway between Shechem and Bethel, Shiloh (modern Seilun) is an important Israelite religious center in the period before the monarchy (Josh. 18:1; Judg. 21:19). The sanctuary there (Jer. 7:12), and perhaps more of it, may have been destroyed by the Philistines after the battle of Aphek (4:1–11). Excavations have revealed that Shiloh was a thriving town during the early Iron Age.

Eli. As with some other well-known people in the OT (Joshua, Ex. 17:9; and Jonathan, 1 Sam. 13:2), Eli is first introduced by name only.

STUDY NOTE FOR 1 SAMUEL 1:5 double portion. The Hebrew is difficult but has usually been interpreted as an especially honorable portion or perhaps a double portion. Elkanah’s attempts to lessen Hannah’s sorrow by expressing his love for her (v. 8) are ineffective.

the LORD had closed her womb. Hannah’s barrenness comes not by chance or as a form of punishment (2 Sam. 6:23) but is under the Lord’s sovereign control. BACK TO 1 SAMUEL 1:5

STUDY NOTE FOR 1 SAMUEL 1:6 her rival. See note on 1:2. BACK TO 1 SAMUEL 1:6

STUDY NOTE FOR 1 SAMUEL 1:7 would not eat. Hannah refuses to eat until the Lord answers her prayer; cf. David’s actions in 2 Sam. 12:16–20 and Saul’s in 1 Sam. 28:23–25. In the NT, fasting often accompanies serious dealings with the Lord (Acts 13:2, 3; 14:23). BACK TO 1 SAMUEL 1:7

STUDY NOTE FOR 1 SAMUEL 1:9 temple. The mention of a “doorpost” here and “doors” in 3:15, as well as sleeping quarters in 3:2, 3, may suggest a more permanent structure than the tent of Moses’s time. Other designations for the structure in Samuel are “the house of the LORD” (v. 7; 3:15) and “the tent of meeting” (2:22). From 2 Sam. 7:6 it is clear that in the era before the time of David, the tabernacle or temple is a tent and not a permanent structure. BACK TO 1 SAMUEL 1:9

STUDY NOTE FOR 1 SAMUEL 1:11 vow. On the making of vows by married women and the husbands’ responsibility to confirm or nullify, see Num. 30:6–15.

remember me. Hannah asks not simply for the Lord to keep her in mind but for Him to do something special to help her.

no razor. Hannah’s vow reflects elements of the Nazirite vow (Num. 6:1–21), which includes abstaining from grapes or anything made from grapes, not cutting the hair, and avoiding all contact with dead bodies. While such vows are generally made for a limited period of time, Hannah’s is for “all the days” of her son’s life (cf. Judg. 13:5 note). BACK TO 1 SAMUEL 1:11

STUDY NOTE FOR 1 SAMUEL 1:13 drunken. Eli’s conclusion that Hannah is drunk is an unsettling element in the narrative because it suggests that he is unfamiliar with fervency in prayer. Drunkenness in the tabernacle precincts is a severe offense, particularly priests, who are to be executed for ministering in such a condition (Lev. 10:9). BACK TO 1 SAMUEL 1:13

STUDY NOTE FOR 1 SAMUEL 1:16 worthless woman. Lit. a “daughter of Belial,” which is an idiom for a worthless person. The word “Belial” is later used of Eli’s own sons (2:12). BACK TO 1 SAMUEL 1:16

STUDY NOTE FOR 1 SAMUEL 1:18 her face was no longer sad. Hannah’s actions in response to the benediction of v. 17 give evidence of her belief. BACK TO 1 SAMUEL 1:18

STUDY NOTE FOR 1 SAMUEL 1:20 Samuel. Various meanings of the name “Samuel” have been suggested, including “heard by God,” “he who is from God,” “name of God,” and even “son of God” (as one “given” or “promised” by God). Regardless of the linguistic etymology, “heard of God” is the folk etymology: Hannah asked and her prayer was heard by God. “Saul” is also from the Hebrew verb “to ask” (8:10 note). BACK TO 1 SAMUEL 1:20

STUDY NOTE FOR 1 SAMUEL 1:21 vow. See Lev. 7:16 and note. BACK TO 1 SAMUEL 1:21

STUDY NOTE FOR 1 SAMUEL 1:22 weaned. In the ancient Near East a child was weaned later than is customary today. Weaning may also have been celebrated with a feast (Gen. 21:8). BACK TO 1 SAMUEL 1:22

STUDY NOTE FOR 1 SAMUEL 1:23 his word. “Your word” is also a plausible translation here. Elkanah, as Hannah’s husband (1:11 note), invokes the Lord’s assistance in Hannah’s fulfillment of her vow. BACK TO 1 SAMUEL 1:23

STUDY NOTE FOR 1 SAMUEL 1:24 three-year-old bull ... skin of wine. According to Num. 15:8–10, the fulfillment of a vow is to be accompanied by an offering of a young bull, fine flour, and wine. Hannah brings all three but in larger measure than required. BACK TO 1 SAMUEL 1:24

STUDY NOTES FOR 1 SAMUEL 2

STUDY NOTE FOR 1 SAMUEL 2:1–10 Her prayer for a son having been answered, Hannah offers a jubilant song of thanksgiving. Focusing on the Lord’s sovereignty and the exaltation of the humble, Hannah anticipates the major themes of the books of Samuel. The same themes of sovereignty, grace, and deliverance are reiterated in David’s song of thanksgiving near the end of 2 Samuel (ch. 22). The two songs provide a poetic frame for 1 and 2 Samuel. Mary’s briefer song of praise (the Magnificat, Luke 1:46–55) seems to be modeled on Hannah’s. The settings of the two stories are similar: a childless woman receives God’s intervention in the birth of a son. Both descendants grow up to deliver their people. Both songs open with rejoicing in the Lord’s deliverance (v. 1; Luke 1:46–48), extol the Lord’s uniqueness and holiness (v. 2; Luke 1:49, 50), condemn proud boasting (v. 3; Luke 1:51), point to reversals of human fortune as the result of interventions by the sovereign Lord (vv. 4–8; Luke 1:52, 53), and express the Lord’s faithful care for His own (v. 9; Luke 1:54, 55). Hannah’s song concludes with the assertion that the Lord Himself will give strength to His king, His anointed (vv. 9–10).

2:1 horn. It is God who exalts the strength of the righteous but cuts off the strength of the wicked (Ps. 75:10). BACK TO 1 SAMUEL 2:1

STUDY NOTE FOR 1 SAMUEL 2:2 rock. As a metaphor for God, this term is concentrated in poetic passages such as the song of Moses in Deut. 32; the song of David in 2 Sam. 22; Psalms; and Isaiah. The metaphor suggests God’s strength and sovereignty and the security of those who trust in Him. Here the focus is on the uniqueness of the one true God as opposed to false sources of security (cf. false gods, also called “rock,” in Deut. 32:31, 37; Is. 44:8). BACK TO 1 SAMUEL 2:2

STUDY NOTE FOR 1 SAMUEL 2:5 has borne seven. The number seven represents ideal completeness (see Ruth 4:15). BACK TO 1 SAMUEL 2:5

STUDY NOTE FOR 1 SAMUEL 2:6–7 Hannah’s acknowledgment of the actions of the Lord takes the form of four merisms. A merism is a figure of speech in which two opposite terms signify inclusiveness. As these words express, the Lord is sovereign over all things. BACK TO 1 SAMUEL 2:6

STUDY NOTE FOR 1 SAMUEL 2:7–8 Hannah’s reference to God’s raising the poor to sit with princes highlights an important theme in the books of Samuel. Those who display humility are promoted to king. However, the reverse is also true. Arrogance and pride are important factors in the divine rejection of Saul. BACK TO 1 SAMUEL 2:7

STUDY NOTE FOR 1 SAMUEL 2:9 for not by might shall a man prevail. The subsequent narratives confirm that it is not physical prowess but God’s presence that brings success. In the ark narrative of chs. 4–6, the Lord makes His hand felt by the Philistines without the assistance of human agents (5:6). Other such examples are the Lord’s victory through Samuel in ch. 7; the contrasting successes of Saul and Jonathan in chs. 13, 14; the choice of David, the youngest of Jesse’s sons, in ch. 16; and David’s victory over Goliath in ch. 17. BACK TO 1 SAMUEL 2:9

STUDY NOTE FOR 1 SAMUEL 2:10 his king. The reference to the Lord’s king here points forward to the central event of the books of Samuel, namely, the institution of a monarchy, and implies that the idea of kingship, properly conceived, is not wrong. That Israel will have a king is anticipated in various places in the Pentateuch (Gen. 49:10; Num. 24:7, 17–19; Deut. 17:14–20).

exalt the horn. The horn is a symbol of power that derives from the picture of the strength of a goring animal such as a bull (v. 1 and note).

his anointed. Numerous objects and persons were subject to religious anointing in ancient Israel (Ex. 30:22–33), but it was the king ultimately who had the title of the “Lord’s anointed” or simply “the anointed.” Persons chosen for divine service were anointed to signify their calling and their authority to perform the service. Anointing also signified that God would give them the help they needed. References to the king as the Lord’s anointed are prevalent in the books of Samuel (v. 35; 12:3, 5; 16:6; 24:6) and Psalms (2:2; 18:50). The present passage is the first reference to a king of Israel as God’s anointed, though the idea of anointing a king is found in Jotham’s fable (Judg. 9:8, 15). The English word “messiah” comes from the Hebrew word meaning “anointed.” In the NT, “Christ” translates the Greek word Christos, also meaning “anointed.” BACK TO 1 SAMUEL 2:10

STUDY NOTE FOR 1 SAMUEL 2:12 worthless. This Hebrew phrase (lit. “sons of Belial”) connotes vile persons. It is used of those who incite to idolatry (Deut. 13:13) or insurrection (10:27; 2 Sam. 16:7; 20:1); the sexually immoral (Judg. 19:22); and liars (1 Kin. 21:10, 13). The phrase is appropriately applied to Eli’s sons.

did not know. This is the heart of the problem. Use of the verb “know” here and in 3:7 sets up an ironic contrast between Eli’s sons and Samuel (3:7 note). BACK TO 1 SAMUEL 2:12

STUDY NOTE FOR 1 SAMUEL 2:13 custom of the priests. The practice described in vv. 13, 14 is different from the prescriptions of Lev. 7:28–36 and Deut. 18:3. The greed of the sons of Eli has caused the people to treat “the offering of the LORD with contempt” (v. 17). BACK TO 1 SAMUEL 2:13

STUDY NOTE FOR 1 SAMUEL 2:15 before the fat was burned. Since the time of Abel’s offering of the fat of the firstborn of his flock (Gen. 4:4), the fat portion was considered to be the best, and as such, to belong to the Lord. The priests had the duty of burning the fat on the altar as an offering to the Lord (Lev. 3:16; 7:31). Like blood, the fat was strictly forbidden for human consumption, and anyone who ate it would be expelled from the people (Lev. 3:17; 7:23–25). BACK TO 1 SAMUEL 2:15

STUDY NOTE FOR 1 SAMUEL 2:18 Samuel. The behavior of Samuel, who ministers faithfully before the Lord, and also of Eli, who regularly blesses Elkanah and his wife (v. 20), is in sharp contrast to the abuses of Eli’s sons.

linen ephod. A short inner garment of some sort, and associated with priestly service (22:18), the linen ephod is worn also by King David when he brought the ark to Jerusalem (2 Sam. 6:14). See also 2:28 and note. BACK TO 1 SAMUEL 2:18

STUDY NOTE FOR 1 SAMUEL 2:19 robe. An outer garment to be worn over the linen ephod. BACK TO 1 SAMUEL 2:19

STUDY NOTE FOR 1 SAMUEL 2:20 petition she asked. Eli’s words recall those of Hannah in 1:27, 28. Both “petition” and “asked” in Hebrew derive from the same word as the name “Saul” (1:20 note). BACK TO 1 SAMUEL 2:20

STUDY NOTE FOR 1 SAMUEL 2:21 in the presence of the LORD . Or “with the LORD.” The same Hebrew expression is used in v. 26. BACK TO 1 SAMUEL 2:21

STUDY NOTE FOR 1 SAMUEL 2:22 Now Eli. Again, as at v. 12, the focus shifts from the boy Samuel to the house of Eli.

kept hearing. Eli must be told about what he should already observe and control. But his offenses run much deeper than mere inattentiveness (v. 29).

lay with the women. On the “tent of meeting,” see note on 1:9; on “the women who were serving,” see Ex. 38:8. Though explicitly condemned by the law (Deut. 23:17, 18), religious prostitution was practiced by the Canaanites and posed a constant danger to the Israelites (1 Kin. 15:12; 2 Kin. 23:7; Hos. 4:14). BACK TO 1 SAMUEL 2:22

STUDY NOTE FOR 1 SAMUEL 2:25 God will mediate. Eli’s point is that while there may be some mediation of disputes between people, when someone offends God there is no one who can intervene. Eli’s sons have sinned first and foremost against the Lord (v. 17), and they seal their doom by refusing to hear Eli’s warning.

it was the will of the LORD to put them to death. This clear statement of God’s sovereignty over the destiny of the wicked does not diminish people’s responsibility for their own actions. BACK TO 1 SAMUEL 2:25

STUDY NOTE FOR 1 SAMUEL 2:26 in favor with the LORD . The gravity of Eli’s sons’ refusal to listen to their father or God is emphasized by the striking contrast to Samuel, who grows in favor with God and people. The emphasis on Samuel’s growth as more than merely physical foreshadows a theme that is later developed in the contrasting portraits of Saul and David. The expression of v. 26 is used by Luke to describe the childhood of Jesus (Luke 2:52; see Prov. 3:4). BACK TO 1 SAMUEL 2:26

STUDY NOTE FOR 1 SAMUEL 2:27–36 The words of the man of God to Eli exhibit features typical of prophetic judgment speeches. There is an accusation (expressed here through accusing questions that emphasize the contrast between the Lord’s grace and Eli’s disobedience) and an announcement of judgment confirmed by a sign. Other examples of prophetic speeches of this type are found in chs. 13; 15; and 2 Sam. 12:7–12.

2:27 man of God. In the OT this designation is used interchangeably with “prophet” (9:8–11; 1 Kin. 13:14–18; 2 Kin. 5:8; 6:10–12).

house of your father ... in Egypt. Although Eli’s genealogy is nowhere recorded in the OT, v. 28 implies that he is a descendant of Aaron. The assertion that the Lord revealed Himself and selected Eli’s house as far back as the period of Israelite servitude in Egypt underscores the gross ingratitude of the house of Eli. BACK TO 1 SAMUEL 2:27

STUDY NOTE FOR 1 SAMUEL 2:28 wear an ephod. Or perhaps “carry” an ephod. The ephod mentioned here is not the garment mentioned in v. 18 but the high-priestly ephod bearing the “breastpiece of judgment” and the “Urim and Thummim,” through which the ancient Israelites determine the Lord’s will (Ex. 28:4–30).

gave ... my offerings. Both in the OT (Num. 18:8; Deut. 18:1) and in the NT (1 Cor. 9:13, 14; 1 Tim. 5:17, 18), God provides for the support of those who are called to full-time ministry. BACK TO 1 SAMUEL 2:28

STUDY NOTE FOR 1 SAMUEL 2:29 honor. Though the offenses of his sons are more blatant, Eli himself does not escape blame. As father and high priest, he should confront his sons with more than words (vv. 23–25). His failure to take action amounts to honoring his sons above the Lord (v. 30). The Hebrew word for “honor” is key in the subsequent accounts of the fall of the family of Eli and the capture and return of the ark (chs. 4–7); see notes on 4:21; 6:5, 6. BACK TO 1 SAMUEL 2:29

STUDY NOTE FOR 1 SAMUEL 2:30 forever. That is, continually or indefinitely. BACK TO 1 SAMUEL 2:30

STUDY NOTE FOR 1 SAMUEL 2:31 will not be an old man in your house. The downfall of Eli’s house begins with the death of his sons (4:11) and himself (4:18). It continues with Saul’s massacre of the priests of Nob (22:17–19) and culminates in Solomon’s removal of Abiathar from the priesthood (1 Kin. 2:26, 27). BACK TO 1 SAMUEL 2:31

STUDY NOTE FOR 1 SAMUEL 2:32 in distress you will look with envious eye. The Hebrew is difficult, and parts of vv. 31, 32 are lacking in the Septuagint and the Dead Sea Scrolls. BACK TO 1 SAMUEL 2:32

STUDY NOTE FOR 1 SAMUEL 2:34 sign. Prophetic utterances are often confirmed by signs in the OT (2:27–36 note; cf. 10:7, 9; 1 Kin. 13:3, 5; 2 Kin. 19:29; 20:8, 9). BACK TO 1 SAMUEL 2:34

STUDY NOTE FOR 1 SAMUEL 2:35 faithful priest. While the statement in 3:20 that Samuel is “established” as a prophet of the Lord suggests Samuel may be the fulfillment of this prediction, the clearer fulfillment comes in the person of Zadok, who serves as high priest alongside Abiathar under David (2 Sam. 8:17 note) and comes to preeminence under Solomon (1 Kin. 2:35). The descendants of Zadok hold the high priesthood from the time of Solomon to the time of Antiochus Epiphanes and the Maccabees (for details see Introduction to the Intertestamental Period).

my anointed. This is the second allusion in this chapter to the coming king (v. 10 note). BACK TO 1 SAMUEL 2:35

STUDY NOTE FOR 1 SAMUEL 2:36 eat a morsel of bread. Prophetic judgments are characterized by a correspondence of crime and punishment. The hunger threatened in this verse corresponds to the greedy satisfaction described in vv. 12–27, 29. BACK TO 1 SAMUEL 2:36

STUDY NOTES FOR 1 SAMUEL 3

STUDY NOTE FOR 1 SAMUEL 3:1–21 This section describes the Lord’s call to Samuel to be a prophet.

3:1 the word of the LORD was rare. The Lord’s withholding His word is a sign of His displeasure (14:37; Ps. 74:9; Lam. 2:9; Amos 8:11, 12). Conversely, His communication to Samuel is a sign of favor.

vision. The Hebrew word often denotes an auditory encounter rather than a visual one. God’s revelation of His will is necessary for the well being of God’s people (Prov. 29:18). BACK TO 1 SAMUEL 3:1

STUDY NOTE FOR 1 SAMUEL 3:2 he could not see. Ironically, Eli has neither physical nor spiritual vision (cf. v. 1). BACK TO 1 SAMUEL 3:2

STUDY NOTE FOR 1 SAMUEL 3:3 The lamp of God had not yet gone out. This notice may be simply a time reference (Ex. 27:20–21; Lev. 24:1–4). “Lamp” is used as a metaphor for guidance, blessing, proclamation, and revelation. In the context of 3:1, “the word of the LORD was rare in those days; there was no frequent vision,” “lamp” here probably refers to divine revelation. Though rare, divine revelation has not been snuffed out completely in Samuel’s era (see v. 21).

temple. See note on 1:9.

ark of God. Elsewhere called “the ark of the testimony” and “the ark of the covenant,” this chest of acacia wood overlaid with gold is described in Ex. 25:10–22. The Israelites consider this ark to be the footstool of the heavenly throne (1 Sam. 4:4). The ark is important in chs. 4–6 and again in 2 Sam. 6. BACK TO 1 SAMUEL 3:3

STUDY NOTE FOR 1 SAMUEL 3:7 Samuel did not yet know the LORD . The repetition of terminology from 2:12 about knowing God only emphasizes the contrast in meaning. Eli’s sons “did not know the LORD,” because they wickedly disregarded Him. Samuel is a child, and no revelation has yet come to him. BACK TO 1 SAMUEL 3:7

STUDY NOTE FOR 1 SAMUEL 3:8 Then Eli perceived. Eli’s slowness to recognize that God is calling Samuel recalls earlier instances of misperception (1:12–16) and unawareness (2:22 note), contributing to the reader’s impression of Eli as an aged priest whose eyes have grown dim (v. 2) in more ways than one. BACK TO 1 SAMUEL 3:8

STUDY NOTE FOR 1 SAMUEL 3:10 came and stood. The drama of the scene now becomes greatly heightened. The verb “stood” is occasionally used of God when He appears in a theophany (Gen. 18:2; 28:13; Num. 22:22). BACK TO 1 SAMUEL 3:10

STUDY NOTE FOR 1 SAMUEL 3:12 all that I have spoken. See 2:27–36. The repetition to Samuel of the oracle against Eli confirms the oracle itself and establishes Samuel as a prophet of the Lord (v. 20). BACK TO 1 SAMUEL 3:12

STUDY NOTE FOR 1 SAMUEL 3:13 were blaspheming God. If Eli’s sons are cursing God, they are committing an offense worthy of death (Lev. 24:15, 16).

did not restrain them. Eli, in view of his position as high priest, should be taking action to restrain his sons once verbal rebuke proves ineffective (2:29 note; 2 Sam. 13:21 note). BACK TO 1 SAMUEL 3:13

STUDY NOTE FOR 1 SAMUEL 3:14 not be atoned for by sacrifice or offering forever. While there is provision to atone for unintentional priestly sins (Lev. 4:1–12), the sins of Eli’s house are clearly acts of open defiance (Num. 15:30–31). They have scorned the normal means of atonement, namely, sacrifice and offering (2:17, 29). BACK TO 1 SAMUEL 3:14

STUDY NOTE FOR 1 SAMUEL 3:18 It is the LORD. Let him do what seems good to him. Eli confesses God’s right to rule in the affairs of people. His words establish a benchmark by which later characters in the narrative should be judged: Saul (20:30, 31) and David (2 Sam. 15:25, 26). BACK TO 1 SAMUEL 3:18

STUDY NOTE FOR 1 SAMUEL 3:19 the LORD was with him. From the perspective of the books of Samuel, God’s presence with someone makes the difference between success and failure (16:18; 18:12, 14, 28).

let none of his words fall to the ground. See 9:6. Samuel thus passed the test of a true prophet (Deut. 18:21, 22). BACK TO 1 SAMUEL 3:19

STUDY NOTE FOR 1 SAMUEL 3:20 Dan to Beersheba ... prophet of the LORD . Dan is the northernmost city in the Promised Land and Beersheba the southernmost, so the phrase “Dan to Beersheba” is a colloquial way to refer to all Israel (cf. 2 Sam. 3:10; 17:11; 24:15; 1 Kin. 4:25). While Samuel’s responsibilities as judge take him on a circuit of the central hill country (7:15–17), his reputation as a prophet spreads throughout “all Israel.” BACK TO 1 SAMUEL 3:20

STUDY NOTE FOR 1 SAMUEL 3:21 Shiloh. See note on 1:3. BACK TO 1 SAMUEL 3:21

STUDY NOTES FOR 1 SAMUEL 4

STUDY NOTE FOR 1 SAMUEL 4:1 the word of Samuel came to all Israel. The episode that began with a notice of the rarity of the word of the Lord (3:1) concludes with a notice of the change brought by the selection of Samuel to be “a prophet of the LORD” (3:20 and note).

Philistines. The Philistines are one of the “Sea Peoples” named in Egyptian texts from the time of Rameses III. By the time of the judges (Judg. 3:31; 13–16), the Philistines had settled along the coastlands of southern Canaan in a league of five cities: Ashdod, Ashkelon, Ekron, Gath, and Gaza (6:17; Judg. 3:3). The Philistines often tried to expand their territory, and in the time of Samuel and the early monarchy they came in direct conflict with the Israelites to the north and east. During the rule of Samson, the last judge, the Philistines were a thorn in Israel’s side (Judg. 15:20).

Ebenezer. This may be an archaeological site about two miles (3 km) east of Aphek (cf. v. 6). Ebenezer (meaning “stone of help”) is mentioned again in 5:1. The Ebenezer of 7:12 recalls these earlier references (7:12 note), but it is a different place, near Mizpah.

Aphek. Aphek was at the southern end of the plain of Sharon, about five miles (8 km) inland from the Mediterranean, near the source of the Yarkon River (29:1). It was among the cities conquered by Joshua (Josh. 12:18). BACK TO 1 SAMUEL 4:1

STUDY NOTE FOR 1 SAMUEL 4:3 Why has the LORD defeated us. The elders’ question is appropriate insofar as it reflects the belief that “the battle is the LORD’s” (17:47). They do not wait for an answer, however, but immediately take matters into their own hands.

Let us bring the ark. The elders’ apparent conviction that the ark is a magical guarantee of the Lord’s presence is similar to that of the Philistines (vv. 7–9). This belief denies the biblical truth that salvation depends on God’s free initiative and sovereign grace, not on human techniques or schemes (2 Sam. 15:25 and note). BACK TO 1 SAMUEL 4:3

STUDY NOTE FOR 1 SAMUEL 4:4 LORD of hosts. See note on 1:3.

Hophni and Phinehas. With his two wicked sons (2:12–17, 27–36) in charge of the ark, it is not surprising that Eli’s “heart trembled for the ark of God” (v. 13). BACK TO 1 SAMUEL 4:4

STUDY NOTE FOR 1 SAMUEL 4:6 Hebrews. This word first occurs in Gen. 14:13 as a description of Abram. Extrabiblical documents of the second millennium B.C.. mention a diverse and widespread people called “Habiru.” This has caused considerable debate about whether the biblical Hebrews are the same as these people. The Habiru seem to have been a landless class of aliens or refugees who survived either by hiring themselves out as soldiers or farmers or by plundering. Although the names “Hebrew” and “Habiru” look similar, no linguistic connection exists between them. BACK TO 1 SAMUEL 4:6

STUDY NOTE FOR 1 SAMUEL 4:8 mighty gods ... who struck the Egyptians. The Philistines’ cry of woe betrays their polytheistic perspective but nevertheless leaves little doubt of the impact the exodus of Israel from Egypt had on surrounding nations (6:6; Josh. 2:9–11). BACK TO 1 SAMUEL 4:8

STUDY NOTE FOR 1 SAMUEL 4:10 thirty thousand. Far from bringing relief, the Israelites’ attempt to manipulate the Lord for their own ends results in even greater defeat (v. 2). BACK TO 1 SAMUEL 4:10

STUDY NOTE FOR 1 SAMUEL 4:11 the ark of God was captured. An event as astonishing as it was disastrous, the loss of the ark surely makes “the ears ... tingle” (3:11).

Hophni and Phinehas, died. In fulfillment of 2:34 and 3:12. BACK TO 1 SAMUEL 4:11

STUDY NOTE FOR 1 SAMUEL 4:12 clothes torn and with dirt on his head. These are common signs of mourning, grief, and despair (Job 1:20; 2:12; 2 Sam. 1:2, 11). BACK TO 1 SAMUEL 4:12

STUDY NOTE FOR 1 SAMUEL 4:13 his heart trembled for the ark of God. Earlier rebuked for honoring his sons more than the Lord (2:29), Eli now shows a concern for the ark of God that surpasses his concern for his sons (vv. 17, 18). BACK TO 1 SAMUEL 4:13

STUDY NOTE FOR 1 SAMUEL 4:18 mentioned the ark. Not the news of heavy losses suffered by the Israelites, nor the news of the death of his sons (v. 17), but the announcement that the ark of God has been captured prompts the reaction that results in Eli’s death.

He had judged Israel. There is no necessary contradiction in Eli’s being described as both priest and judge (Deut. 17:8–12; 19:17; 1 Chr. 23:2–4; 2 Chr. 19:8; Ezek. 44:15–24). “Judged” associates him with the leaders God raised up between the death of Joshua and the institution of kingship.

forty years. Eli’s forty-year tenure of leadership overlapped with the exploits of Samson (Judg. 13–16) and possibly also the activity of the judges mentioned in Judg. 12:8–15. BACK TO 1 SAMUEL 4:18

STUDY NOTE FOR 1 SAMUEL 4:21 Ichabod ... The glory has departed. Phinehas’s wife, as she dies, names their newborn son Ichabod, meaning either “no glory” or “where is the glory?” (2:29 note). As v. 22 makes clear, the “glory” to which she refers is not primarily the house of Eli but the ark of God now lost. See also the note on 14:3. BACK TO 1 SAMUEL 4:21

STUDY NOTES FOR 1 SAMUEL 5

STUDY NOTE FOR 1 SAMUEL 5:1 Ebenezer. See note on 4:1.

Ashdod. One of the five main Philistine cities (6:17), Ashdod is about thirty miles (48 km) south of Ebenezer and three miles (5 km) inland from the Mediterranean. Philistine occupation of Ashdod during the twelfth and eleventh centuries B.C.. is attested archaeologically. In the NT period, the site is called Azotus (Acts 8:40). BACK TO 1 SAMUEL 5:1

STUDY NOTE FOR 1 SAMUEL 5:2 Dagon. A prominent deity among the Philistines as well as other peoples in Mesopotamia, Syria, and Phoenicia from the middle of the third millennium B.C.., Dagon was once thought to be a fish deity because of the similarity between the name Dagon and the Hebrew word for fish (dag). It now appears more likely that the name is associated with the Hebrew word for grain (dagan), making Dagon an agricultural or fertility god. Dagon seems to have headed the Philistine pantheon (Judg. 16:23; 1 Chr. 10:10), which included the goddess Ashtoreth (31:8–10) and the god Baal-zebul (“Baal the prince”). Baal-zebul was worshiped at Ekron, and his name was intentionally distorted by the Israelites to Baal-zebub (“lord of the flies,” 2 Kin. 1:1–6, 16). The worship of Dagon is attested as late as the Maccabean period (second century B.C..).

set it up beside Dagon. In the ancient Near East the victorious army would carry off the gods of the vanquished and deposit them in the temple of their own gods as a sign of the inferiority and subordination of the captured gods. Though not an idol, the ark of God is treated that way by the Philistines after it is captured. BACK TO 1 SAMUEL 5:2

STUDY NOTE FOR 1 SAMUEL 5:3 Dagon had fallen face downward. The supposedly victorious deity falls on its face doing homage to the ostensibly vanquished one (v. 2 note). BACK TO 1 SAMUEL 5:3

STUDY NOTE FOR 1 SAMUEL 5:4 head ... hands were lying cut off. The specific damage to the idol is to be understood in light of the common practice in antiquity of removing the head and hands of the enemy dead (Judg. 7:25; 8:6; 1 Sam. 17:54; 31:9; 2 Sam. 4:12). The same vocabulary is used of Goliath’s death at the hands of David (1 Sam. 17:48–51). What happens to the Philistine god Dagon after the ark is captured later happens to his most infamous disciple, Goliath. BACK TO 1 SAMUEL 5:4

STUDY NOTE FOR 1 SAMUEL 5:5 tread on the threshold. Thresholds are often invested with special significance, and the practice of not stepping on the threshold of a sacred place is known, if not approved, in Israel at this time (cf. Zeph. 1:9). Linking the custom of the priests of Dagon with this humiliating incident may be intended more to ridicule them than to convey information about their ritual practice.

to this day. This phrase suggests a significant interval of time between the event and the account of it (cf. 6:18). BACK TO 1 SAMUEL 5:5

STUDY NOTE FOR 1 SAMUEL 5:6 The hand of the LORD was heavy. See v. 11 and notes on vv. 1, 4; 2:9. The Lord is not tamed by friend or foe. Refusing to be manipulated by Israel, God departs to the territory of Israel’s enemies (4:21). There He demonstrates His sovereignty, causing the Philistines to feel the weight of His hand in judgment.

tumors. Probably symptoms of bubonic plague, transmitted by rodents. BACK TO 1 SAMUEL 5:6

STUDY NOTE FOR 1 SAMUEL 5:8 lords of the Philistines. The reference is apparently to the rulers of the Philistine league (4:1 note), who cooperate in times of emergency.

Gath. The location of Gath is at modern Tel es-Safi, about twelve miles (19 km) east of Ashdod. Possibly the Philistine plan is to move the ark to another town in the hope that the plague will not break out there, showing that the plague in Ashdod has been a coincidence. This hope is dramatically dashed (v. 9). BACK TO 1 SAMUEL 5:8

STUDY NOTE FOR 1 SAMUEL 5:10 the people of Ekron. After the failed experiment in Gath, the people of Ekron at least are no longer skeptical about the danger of keeping the ark (v. 8 note). Ekron lies nineteen miles (30 km) inland and twelve miles (19 km) northeast of Ashdod at the modern site of Tel Miqne. Of the Philistines’ major cities, it is the closest to Israelite territory during this era. BACK TO 1 SAMUEL 5:10

STUDY NOTE FOR 1 SAMUEL 5:11 Send away the ark. Unable to bear up under the heavy “hand of the LORD” (v. 6 note), the Ekronites now plead that the ark be returned “to its own place.” BACK TO 1 SAMUEL 5:11

STUDY NOTES FOR 1 SAMUEL 6

STUDY NOTE FOR 1 SAMUEL 6:1 seven months. The events recorded in the previous chapter took place not in a matter of days but months. The number seven often signifies completeness. BACK TO 1 SAMUEL 6:1

STUDY NOTE FOR 1 SAMUEL 6:2 diviners. Together with witchcraft and sorcery (Num. 23:23), divination is explicitly condemned in Israel (Deut. 18:10, 14; Jer. 27:9; Ezek. 13:23). It is practiced by some of Israel’s neighbors at this time (Num. 22:7; Ezek. 21:21).

What shall we do. They have the same problem as that faced by the people of Ashdod (5:8). Moving the ark from place to place inside Philistine territory has failed, making it clear that the only solution is to return the ark to Israel. BACK TO 1 SAMUEL 6:2

STUDY NOTE FOR 1 SAMUEL 6:3 guilt offering. The offering is intended to acknowledge guilt and to compensate for the offense of taking the ark (v. 4). BACK TO 1 SAMUEL 6:3

STUDY NOTE FOR 1 SAMUEL 6:5 make images of your tumors. The procedure adopted by the Philistines has several purposes. The gold used for the models is a kind of compensation for having taken the ark (v. 4), while the images of tumors and rats are probably a form of sympathetic magic. The Philistines’ stated purpose, however, is to “give glory” to Israel’s God. With this announcement, the ark narrative comes almost full circle. Israel’s failure to honor the Lord and handle the ark properly led God to remove it from them. Now that the pagans “give glory” to the God of Israel, the ark is sent back to its people.

your gods. The Lord’s oppressive treatment of the gods of the Philistines is like His treatment of “the gods of Egypt” (Ex. 12:12). As the next verse indicates, this comparison is not lost on the Philistines themselves. BACK TO 1 SAMUEL 6:5

STUDY NOTE FOR 1 SAMUEL 6:6 Why should you harden your hearts. Forms of the Hebrew word translated “harden” in this sentence are encountered often in the story of the rejection of the priesthood of Eli’s house and the loss of the ark. Elsewhere the word is translated “glory” (v. 5; 4:21) and “honor” (see 2:29 and note).

dealt severely with them. The same expression is used in 31:4; Ex. 10:2; Jer. 38:19. BACK TO 1 SAMUEL 6:6

STUDY NOTE FOR 1 SAMUEL 6:7–9 An ancient Hittite ritual text shows some parallels to the procedure described here. In the Hittite ritual, relief from a plague thought to be caused by an enemy god is sought by ceremonially crowning a ram to pacify the enemy god and driving the ram down a road leading to enemy territory. In the Philistine version, the point of choosing cows that have never been yoked and of locking away their calves is apparently to make certain that if the cows do head for Israel, it will not be from natural causes or by coincidence but by the influence of Israel’s God. BACK TO 1 SAMUEL 6:7

STUDY NOTE FOR 1 SAMUEL 6:9 Beth-shemesh. Lit. “House of the Sun.” One of several places in Israel with this name, this Beth-shemesh has been identified with Tel er-Rumeileh, seven miles (11 km) east of Ekron (5:10 note). Beth-shemesh is a border city (v. 12; Josh. 15:10) frequently in dispute between the Philistines and the Israelites (2 Chr. 28:18). BACK TO 1 SAMUEL 6:9

STUDY NOTE FOR 1 SAMUEL 6:12 lowing as they went. Obviously not happy to be leaving their calves behind, the cows nevertheless do not deviate from their divinely directed path. BACK TO 1 SAMUEL 6:12

STUDY NOTE FOR 1 SAMUEL 6:13 their wheat harvest. The month of June. See note on 12:17. BACK TO 1 SAMUEL 6:13

STUDY NOTE FOR 1 SAMUEL 6:14 Joshua of Beth-shemesh. Although this Joshua is not mentioned elsewhere in the Bible, his field and the prominent rock located in it were apparently well known at the time the present account was written (v. 18).

burnt offering. See note on 10:8. BACK TO 1 SAMUEL 6:14

STUDY NOTE FOR 1 SAMUEL 6:15 Levites. Beth-shemesh was assigned to the Levites, specifically, the descendants of Aaron (Josh. 21:16).

set them upon the great stone. The large rock is used as a pedestal for the ark and the gold objects, not as an impromptu altar. BACK TO 1 SAMUEL 6:15

STUDY NOTE FOR 1 SAMUEL 6:18 to this day. See note on v. 14. BACK TO 1 SAMUEL 6:18

STUDY NOTE FOR 1 SAMUEL 6:19 looked upon the ark. See Num. 4:5, 20. Presumptuous handling of the ark led to its capture, and a similar offense must now be purged on the occasion of its return. The problem of handling the ark improperly arises again in 2 Sam. 6. BACK TO 1 SAMUEL 6:19

STUDY NOTE FOR 1 SAMUEL 6:20 Who is able to stand. Cf. Ex. 9:11. BACK TO 1 SAMUEL 6:20

STUDY NOTE FOR 1 SAMUEL 6:21 Kiriath-jearim. Located nine miles (14 km) northeast of Beth-shemesh in the Sorek Valley, Kiriath-jearim is also called Kiriath-baal (Josh. 15:60; 18:14), Baalah (Josh. 15:9), and Baale-judah (2 Sam. 6:2). BACK TO 1 SAMUEL 6:21

STUDY NOTES FOR 1 SAMUEL 7

STUDY NOTE FOR 1 SAMUEL 7:2 twenty years ... lamented after the LORD . In light of Samuel’s reference to “foreign gods” among the Israelites (v. 3), it seems that it is only at the close of these twenty years that Israel begins to seek the Lord. BACK TO 1 SAMUEL 7:2

STUDY NOTE FOR 1 SAMUEL 7:3 direct your heart to the LORD ... and he will deliver you. The cycle of apostasy, oppression, repentance, and deliverance so typical of the book of Judges (Judg. 3:7–9) is repeated in the events of this chapter. BACK TO 1 SAMUEL 7:3

STUDY NOTE FOR 1 SAMUEL 7:4 the Baals and the Ashtaroth. See notes on 5:2; 31:10. BACK TO 1 SAMUEL 7:4

STUDY NOTE FOR 1 SAMUEL 7:5 Mizpah. A town in Benjamin seven miles (11 km) north of Jerusalem and eight miles (13 km) northeast of Kiriath-jearim, Mizpah plays a prominent role in Israel before the monarchy (10:17; Judg. 20:1; 21:1, 5, 8). It is one of the regular stops in Samuel’s circuit (v. 16). The name, meaning something like “place of watching,” implies a high vantage point and is given to a number of sites (e.g., 22:3). BACK TO 1 SAMUEL 7:5

STUDY NOTE FOR 1 SAMUEL 7:6 drew water and poured it out before the LORD . Although this action is not paralleled elsewhere in Scripture, it seems to signify sorrow and, along with fasting, a desire to seek God earnestly (cf. 1:15; Ps. 62:8; Lam. 2:19). David’s action in 2 Sam. 23:16 occurs in a different context and has a different meaning.

We have sinned against the LORD . The words and actions (v. 4) of the Israelites give evidence of true repentance. The time is ripe for the Lord to deliver His people from their Philistine oppressors. The response of the Philistines to the convocation at Mizpah (v. 7) provides an opportunity for this deliverance. BACK TO 1 SAMUEL 7:6

STUDY NOTE FOR 1 SAMUEL 7:8 cry out to the LORD . In the book of Judges, “crying out” to the Lord is answered through a deliverer whom the Lord raises up (Judg. 3:9, 15). Here Samuel functions as intercessor and intermediary, while the victory is clearly the Lord’s doing (v. 10). BACK TO 1 SAMUEL 7:8

STUDY NOTE FOR 1 SAMUEL 7:9 burnt offering. See note on 10:8. BACK TO 1 SAMUEL 7:9

STUDY NOTE FOR 1 SAMUEL 7:10 the LORD thundered ... against the Philistines. This statement dramatically recalls the earlier words of Hannah that “the adversaries ... shall be broken to pieces; against them he will thunder in heaven” (2:10; cf. 2 Sam. 22:14). Hannah’s words are immediately preceded by the statement that “not by might shall a man prevail” (2:9). Human strength is of little consequence when the Lord decides to act. BACK TO 1 SAMUEL 7:10

STUDY NOTE FOR 1 SAMUEL 7:11 Beth-car. Location is unknown. BACK TO 1 SAMUEL 7:11

STUDY NOTE FOR 1 SAMUEL 7:12 Ebenezer. A different site than that mentioned in 4:1 (note) and 5:1, this Ebenezer nevertheless recalls the earlier episode, when the Israelites tried to manipulate their God by carrying the ark into battle only to suffer a resounding defeat. Now God has given them a great victory over the same enemies. Samuel sets up a memorial stone with the name Ebenezer, “Stone of Help,” not only to commemorate the victory but also as a reminder of the different results brought about by presumption on the one hand and by repentance on the other.

Till now the LORD has helped us. The saying means that the Lord has been with them all the way “to this place,” or “to this hour.” BACK TO 1 SAMUEL 7:12

STUDY NOTE FOR 1 SAMUEL 7:13 did not again enter the territory of Israel. The reference is to the tactical situation and not to the continuing history of Israel. The Philistines have been convincingly defeated and attempt no counterattack (cf. 2 Sam. 2:28 with 3:1; also 2 Kin. 6:23 with 6:24), but this does not rule out subsequent Philistine aggression (9:16; 10:5; 13:3; 14:52).

the hand of the LORD was against the Philistines. What God did during the tenure of the ark in Philistine territory (5:4, 6; 6:5 and notes), He continues through the leadership of Samuel. Throughout Samuel’s lifetime God continues to give Israel victory, though the fighting at times is fierce (14:52). The defeat recounted in ch. 31 comes only after Samuel’s death (25:1). BACK TO 1 SAMUEL 7:13

STUDY NOTE FOR 1 SAMUEL 7:16 Bethel. Ten miles (16 km) north of Jerusalem.

Gilgal. Probably in the Jordan Valley near Jericho (Josh. 5:10).

Mizpah. See note on 7:5. BACK TO 1 SAMUEL 7:16

STUDY NOTE FOR 1 SAMUEL 7:17 Ramah. See note on 1:1. Samuel travels a yearly circuit to perform his judgeship duties. His home is Ramah, and from there he travels to Bethel, Gilgal, and Mizpah. All four of these sites are located on the main north-south road in the central hill country called “the spine.” In addition, the four towns are in a cluster, each within a twelve miles (19 km) from one another. This is one indication that the rule of the judges was more local than national. BACK TO 1 SAMUEL 7:17

STUDY NOTES FOR 1 SAMUEL 8

STUDY NOTE FOR 1 SAMUEL 8:2–3 Beersheba. Samuel’s sons are judges in this city, which is located about fifty miles (80 km) south of Jerusalem at Tell es-Seba. It is considered the southern border of the land of Israel. Their wicked activity is far from the authority of their father. BACK TO 1 SAMUEL 8:2

STUDY NOTE FOR 1 SAMUEL 8:5 appoint for us a king. The reasons given by the elders for wanting a king, though acceptable in themselves (as confirmed by the narrator in vv. 1–3), are really a pretext; what they really want is to become like “all the nations” (cf. v. 20). BACK TO 1 SAMUEL 8:5

STUDY NOTE FOR 1 SAMUEL 8:7 they have not rejected you. Since the elders couch their request in terms of a “king to judge us” (v. 5 note), Samuel initially interprets their overture as an attack on his leadership (v. 6). But the Lord points out to him that the affront is far graver than that.

they have rejected me. The offense of the elders’ request lies not in the concept of human kingship in itself, for kingship in Israel has long been anticipated by this point (2:10 note), but in breaking their covenant relationship with God. Their sin is to reject God as their king and to take instead a human monarch (10:19; 12:12–20; cf. Gideon’s refusal in Judg. 8:23). BACK TO 1 SAMUEL 8:7

STUDY NOTE FOR 1 SAMUEL 8:10 who were asking for a king. For the second time in 1 Samuel, an individual is requested. The individual given in response to the first request is Samuel (1:20 note), and it is Saul (whose name is based on the Hebrew root meaning “ask for”) who will be given in response to the second request. BACK TO 1 SAMUEL 8:10

STUDY NOTE FOR 1 SAMUEL 8:11 These will be the ways of the king. Israel’s Canaanite neighbors and many of the Israelite kings were guilty of harsh practices such as those described in vv. 11–17.

run before. Cf. the actions of Absalom in 2 Sam. 15:1 with those of Adonijah in 1 Kin. 1:5.

chariots. See 2 Sam. 8:4; 15:1; 1 Kin. 4:26; 10:26–29. BACK TO 1 SAMUEL 8:11

STUDY NOTE FOR 1 SAMUEL 8:14 fields ... vineyards. See note on 22:7. BACK TO 1 SAMUEL 8:14

STUDY NOTE FOR 1 SAMUEL 8:15–17 tenth. The demands of the king will either take from what belongs to the Lord (Lev. 27:30–32; Deut. 14:22, 28) or create a tax burden for his subjects. BACK TO 1 SAMUEL 8:15

STUDY NOTE FOR 1 SAMUEL 8:18 cry out. A common verb in the book of Judges when the people of God call for divine aid because of their oppression under a foreign monarch (Judg. 3:9, 15; 4:3; 6:7; 10:10).

your king. See 12:13; cf. 16:1.

the LORD will not answer you. Judging by the consequences, Israel’s rejection of the Lord in favor of a human king is the moral and religious equivalent of forsaking the Lord to serve other gods (Judg. 10:10–14). BACK TO 1 SAMUEL 8:18

STUDY NOTE FOR 1 SAMUEL 8:20 like all the nations. See note on v. 5.

fight our battles. To be contrasted with “the LORD’s battles” (18:17; 25:28). BACK TO 1 SAMUEL 8:20

STUDY NOTE FOR 1 SAMUEL 8:22 Obey their voice and make them a king. The Lord’s concession to the people’s sinful request is, at this point in the account, perplexing. If their desire for a king is sinful, amounting to a rejection of God as king (vv. 7, 18 and notes), how can God grant it? One answer lies in the standards of acceptable kingship that the Lord will establish. God is graciously willing to give the people a king and even to bless him (see Deut. 17:14–20), although not the sort of king they envision (10:1, 7, 8 and notes). At the same time, because they adopt kingship in unbelief, they come to suffer under kings like those of the nations.

Go every man to his city. Samuel’s dismissal of the men of Israel implies that appointing a king will require some preparation. The course of that preparation will be related in the chapters that follow. BACK TO 1 SAMUEL 8:22

STUDY NOTES FOR 1 SAMUEL 9

STUDY NOTE FOR 1 SAMUEL 9:1 a man of wealth. The opening verse of the account of Saul’s adventures is formally similar to the beginning of the birth narrative of Samuel (1:1). In both instances the father of the principal character is introduced with sufficient genealogical references to suggest a man of standing. This description is employed elsewhere in the OT to picture one who is not only wealthy but of upright character (e.g., Boaz in Ruth 2:1). In Samuel’s introduction we are also told of the father’s faithful religious observance (1:3–5), whereas in this account we are introduced immediately to Saul (v. 2), and the focus remains exclusively on external qualities. BACK TO 1 SAMUEL 9:1

STUDY NOTE FOR 1 SAMUEL 9:2 a handsome young man. The emphasis of this description is Saul’s physical stature and impressive appearance. Cf. the description of Absalom in 2 Sam. 14:25, 26. BACK TO 1 SAMUEL 9:2

STUDY NOTE FOR 1 SAMUEL 9:4 Ephraim. Saul looks for his father’s donkeys not only in his own tribal territory of Benjamin but also in the land of Ephraim. Ephraim lies directly north of Benjamin. BACK TO 1 SAMUEL 9:4

STUDY NOTE FOR 1 SAMUEL 9:6 there is a man of God in this city. A “man of God” is a prophet. That Saul is unaware of the presence and reputation of the man of God or has not thought of consulting him reflects negatively on his judgment.

all that he says comes true. The man of God is Samuel, of whom it is said in 3:19 that the Lord “let none of his words fall to the ground.” This is a sign that Samuel is a true prophet of the Lord (Deut. 18:21, 22). BACK TO 1 SAMUEL 9:6

STUDY NOTE FOR 1 SAMUEL 9:7 there is no present to bring to the man of God. The first-century historian Josephus interprets Saul’s words as a sign that he is ignorant that a true prophet will accept no reward. Israel’s writing prophets express disdain for those who prophesy for money (Mic. 3:5, 11), although there are various references to goods being offered in return for prophetic favors (e.g., 1 Kin. 14:3; 2 Kin. 4:42; 8:8). In two instances payment is explicitly refused (1 Kin. 13:7–9; 2 Kin. 5:15, 16), and in one instance where goods are accepted, the payment does not benefit the prophet personally but is distributed among the people (2 Kin. 4:42). BACK TO 1 SAMUEL 9:7

STUDY NOTE FOR 1 SAMUEL 9:9 today’s “prophet” was formerly called a seer. The terms are synonymous. BACK TO 1 SAMUEL 9:9

STUDY NOTE FOR 1 SAMUEL 9:12 They answered. In the Hebrew, vv. 12, 13 convey excitement and animation as the girls urge Saul to hurry up to the city, where he will arrive just in time to meet Samuel.

high place. Although it was recognized that such high places (often sites of Canaanite worship) posed a clear danger to the purity of Israelite worship (e.g., Lev. 26:30; Num. 33:52; Deut. 12:2, 3; Jer. 2:20), it is apparent from passages such as this that worship of Yahweh was sometimes conducted there, especially during the early monarchy (10:5; 1 Kin. 3:2–4). After the division of the kingdom, worship at “high places” was a serious problem both in the north (1 Kin. 12:31, 32; 13:32–34) and in the south (1 Kin. 14:22–24). Removal of the high places was a major goal of reform movements under southern kings such as Hezekiah (2 Kin. 18:4) and Josiah (2 Kin. 23:5). BACK TO 1 SAMUEL 9:12

STUDY NOTE FOR 1 SAMUEL 9:16 anoint him. See note on 2:10.

prince. The word appears to be a title for “one designated to rule” (cf. its use with reference to Solomon as crown prince in 1 Kin. 1:35). Saul’s assignment in the immediate context is to deliver Israel from the Philistines, and against the background of ch. 8, the logical assumption is that he will go on to become king.

Philistines. See note on 4:1. BACK TO 1 SAMUEL 9:16

STUDY NOTE FOR 1 SAMUEL 9:18 Saul approached Samuel. Saul’s failure to recognize Samuel is a troubling hint of spiritual insensitivity and inattentiveness that will increasingly characterize Saul as the narrative progresses. BACK TO 1 SAMUEL 9:18

STUDY NOTE FOR 1 SAMUEL 9:20 all that is desirable in Israel. This expression may suggest that Saul is just the kind of king the people want. BACK TO 1 SAMUEL 9:20

STUDY NOTE FOR 1 SAMUEL 9:24 took up the leg ... set them before Saul. The special treatment given Saul illustrates not only his newly elevated status but also Samuel’s divinely enabled anticipation of his arrival (vv. 15, 16). This scene is perhaps a pre-coronation banquet (see 2 Sam. 15:10–12). BACK TO 1 SAMUEL 9:24

STUDY NOTES FOR 1 SAMUEL 10

STUDY NOTE FOR 1 SAMUEL 10:1 kissed him. Perhaps a sign of loyalty to the new king (1 Kin. 19:18; Ps. 2:12).

anointed you to be prince. See note on 9:16.

his heritage. See 9:16 (“my people Israel”); 2 Sam. 20:19 and note; Deut. 32:9. The Lord’s willingness to grant the people a human king does not mean that He forfeits His rule over Israel. The appointed king is always subordinate to God. BACK TO 1 SAMUEL 10:1

STUDY NOTE FOR 1 SAMUEL 10:2–6 Samuel’s words will be confirmed to Saul as the sequence of events comes to pass in the order foretold. Finally, Saul will come under the power of the Spirit (vv. 5, 6). BACK TO 1 SAMUEL 10:2

STUDY NOTE FOR 1 SAMUEL 10:5 a garrison of the Philistines. The mention of a Philistine garrison foreshadows the task ahead for the one designated to deliver the people of God from the Philistines (9:16). On the stationing of garrisons in subject territories, see David’s practice in 2 Sam. 8:6.

group of prophets. Samuel is associated with a group of prophets in 19:20, where he is described as their leader. Note the similar association of Elisha with the “sons of the prophets” in 2 Kin. 2; 6:1; 9:1; etc. These prophetic guilds appear to have been made up of defenders of true religion in times of widespread apostasy and spiritual indifference.

prophesying. Prophecy in the OT is often, though not exclusively, associated with the giving of a message (see Aaron’s role as Moses’s “prophet” or spokesman in Ex. 7:1; cf. Ezek. 21:9; Amos 3:8). According to Scripture, God’s prophets are His messengers (2 Sam. 7:1–5; 12:1; 24:11, 12). In some places, prophecy is associated with music (Ex. 15:20, 21; 1 Chr. 25:1). The prophesying in view here seems to be praising God and exhorting the people with musical accompaniment. BACK TO 1 SAMUEL 10:5

STUDY NOTE FOR 1 SAMUEL 10:6 Spirit of the LORD will rush upon you. See v. 10; note on 11:6. The activity of the Spirit with Samson is expressed in identical terms (Judg. 14:6, 19; 15:14). Whereas the Spirit is ultimately withdrawn from Saul (cf. 16:14; 18:10), David’s endowment with the Spirit is permanent (16:13). Frequently in the OT, the bestowal of the Spirit is an empowerment by God of an individual for a particular task. Conversely, God can send a lying spirit (1 Kin. 22:23) or an evil (“distressing”) spirit (16:14–16, 23; 18:10; 19:9; Judg. 9:23). BACK TO 1 SAMUEL 10:6

STUDY NOTE FOR 1 SAMUEL 10:7 do what your hand finds to do. In light of Saul’s general commission to deliver Israel from the Philistines (9:16) and of Samuel’s specific mention of a visible symbol of Philistine domination at the site of the third and final sign (v. 5), Samuel’s words can be taken to imply that Saul should respond to his anointing by attacking the Philistine outpost. Samuel’s words can also be interpreted as an encouragement for Saul to submit to the prophetic influence mentioned in v. 6. BACK TO 1 SAMUEL 10:7

STUDY NOTE FOR 1 SAMUEL 10:8 go down before me to Gilgal. Gilgal is one of the cities on Samuel’s normal circuit (see 7:16). When Saul has done what his “hand finds to do,” he is to meet Samuel in Gilgal so that the latter can offer sacrifices and give Saul further instructions.

burnt offerings. A full description of the ritual of the burnt offering can be found in Lev. 1:3–17. Burnt offerings are also mentioned in 6:14, 15; 7:9, 10; 13:9, 12; 15:22; 2 Sam. 6:17, 18; 24:22–25.

peace offerings. The peace offering is described in Lev. 3 and is first mentioned in Ex. 20:24. Other references in Samuel to peace offerings are 11:15; 13:9; 2 Sam. 6:17, 18; 24:25. BACK TO 1 SAMUEL 10:8

STUDY NOTE FOR 1 SAMUEL 10:9 God gave him another heart. The language is similar to Ezek. 11:19; 36:26 (cf. Jer. 31:31–34; John 3:3). But it is difficult to define Saul’s experience precisely. BACK TO 1 SAMUEL 10:9

STUDY NOTE FOR 1 SAMUEL 10:11 Is Saul also among the prophets. Or, “Is even Saul among the prophets?” The proverb (v. 12) expresses surprise at something highly improbable. The onlookers who know Saul are surprised to find him associating with religious enthusiasts. This question becomes proverbial in Israel when someone acts out of character (19:24). BACK TO 1 SAMUEL 10:11

STUDY NOTE FOR 1 SAMUEL 10:12 who is their father. Since the leader of a prophetic guild is sometimes called “father” (2 Kin. 2:12; 6:21), this question might be asking for the leader of this particular guild. If, on the other hand, the onlookers are contemptuous of prophecy, their surprise might be that a man of good family and social standing such as Saul is associating with such “mad fellows” (cf. 2 Kin. 9:11), whose fathers were inferior to his. Still another possibility is that the question means that the “father” or origin of the prophetic band does not follow normal rules, and Saul, unlikely as it may seem, has found a place with them. See theological note “The Prophets of God” on p. 279. BACK TO 1 SAMUEL 10:12

STUDY NOTE FOR 1 SAMUEL 10:14–16 The significance of this conversation has long puzzled commentators. Some have understood Saul’s reluctance to mention the kingship (v. 16) as a sign of humility. BACK TO 1 SAMUEL 10:14

STUDY NOTE FOR 1 SAMUEL 10:17 Samuel called the people. The Lord’s choice of Saul is now made public at Mizpah, apparently through casting a lot or using the Urim and Thummim (v. 20 and note). BACK TO 1 SAMUEL 10:17

STUDY NOTE FOR 1 SAMUEL 10:20 Benjamin was taken. Casting lots is probably the method of selection (cf. Lev. 16:8–10; Num. 26:55), and it may involve the Urim and Thummim (2:28; cf. Ex. 28:30 note; Num. 27:21; Deut. 33:8). BACK TO 1 SAMUEL 10:20

STUDY NOTE FOR 1 SAMUEL 10:22 hidden himself among the baggage. The Lord singles out Saul even though he is not immediately present. Something similar occurs with David (16:11). BACK TO 1 SAMUEL 10:22

STUDY NOTE FOR 1 SAMUEL 10:25 rights and duties of the kingship. A similar expression in 8:9–11 refers to the negative consequences of having a king. Here it means the regulations that a king must follow (Deut. 17:14–20; 2 Kin. 11:12 note).

laid it up before the LORD . See Deut. 31:26; Josh. 24:26. BACK TO 1 SAMUEL 10:25

STUDY NOTE FOR 1 SAMUEL 10:27 worthless fellows. Lit. “sons of Belial”; this term was previously used of the wicked sons of Eli (2:12).

How can this man save us. Those who pose this question are rebels because they call into question the Lord’s process of selection. BACK TO 1 SAMUEL 10:27

STUDY NOTES FOR 1 SAMUEL 11

STUDY NOTE FOR 1 SAMUEL 11:1 Nahash the Ammonite. Descended from Lot, the Ammonites were a Semitic people (Gen. 19:38; Deut. 2:19) whose kingdom was on the east side of the Jordan, south of the Jabbok River. The capital of Ammon was Rabbah, located next to a spring that feeds the Jabbok River. While Ammon was sometimes on friendly terms with Israel (2 Sam. 10:2), the Ammonites often exerted pressure on Israel’s eastern border (Judg. 3:13; 11:4–32), as the Philistines did on the west. According to the Dead Sea Scrolls and the first-century historian Josephus, the siege of Jabesh-gilead was part of a larger campaign by Nahash.

Jabesh-gilead. A principal city in what was probably the territory of East Manasseh, Jabesh-gilead was east of the Jordan River, twenty-two miles (35 km) south of the Sea of Chinnereth (Galilee). BACK TO 1 SAMUEL 11:1

STUDY NOTE FOR 1 SAMUEL 11:2 gouge out all your right eyes. While the stated reason for such treatment is to “bring disgrace on all Israel,” Josephus remarks that the loss of the right eye would have made military service impossible, since the sight of the left eye would be hindered by the shield. BACK TO 1 SAMUEL 11:2

STUDY NOTE FOR 1 SAMUEL 11:3 we will give ourselves up to you. While the elders of Jabesh clearly intend Nahash to understand their words as a surrender, the Hebrew verb employed is often used in the sense of soldiers “going out” to battle (8:20; 18:30; 2 Sam. 18:2–4, 6). When in v. 10 the men of Jabesh again promise to give themselves up to the Ammonites, it is with some irony because the Ammonites are still thinking of “surrender,” but the townspeople are planning to fight. BACK TO 1 SAMUEL 11:3

STUDY NOTE FOR 1 SAMUEL 11:6 Spirit of God rushed upon Saul. Similar language is used of the Lord’s Spirit empowering some of the judges: Othniel, Gideon, Jephthah, and Samson (Judg. 3:10; 6:34: 11:29; 13:25; 14:6, 19; 15:14). BACK TO 1 SAMUEL 11:6

STUDY NOTE FOR 1 SAMUEL 11:7 cut them in pieces. Saul’s action roughly parallels that of the Levite in Judg. 19, and the city of Gibeah plays a central role in both episodes. The Levite’s sin was notorious, and the comparison is not at all complimentary.

and Samuel. See notes on 10:1, 7, 8. BACK TO 1 SAMUEL 11:7

STUDY NOTE FOR 1 SAMUEL 11:8 Bezek. Located at Khirbet Ibziq, twelve miles (19 km) west of the Jordan River, opposite of Jabesh-gilead.

people of Israel ... men of Judah. Even before the division of the kingdom (1 Kin. 12), a distinction is often made between the northern and southern tribes (17:52; 18:16; cf. 2 Sam. 2:10; 3:10; 5:5; 11:11; 12:8; 19:11, 40–43; 20:2; 21:2; 24:1, 9). BACK TO 1 SAMUEL 11:8

STUDY NOTE FOR 1 SAMUEL 11:10 we will give ourselves up to you. See note on v. 3. BACK TO 1 SAMUEL 11:10

STUDY NOTE FOR 1 SAMUEL 11:11 three companies. See 13:17; Judg. 7:16; 9:43; 2 Sam. 18:2.

in the morning watch. Between 2 and 6 A.M., taking advantage of the cover of darkness. BACK TO 1 SAMUEL 11:11

STUDY NOTE FOR 1 SAMUEL 11:12 Bring the men. The reference includes, but may not be limited to, the “worthless fellows” of 10:27. BACK TO 1 SAMUEL 11:12

STUDY NOTE FOR 1 SAMUEL 11:13 the LORD has worked salvation in Israel. Saul interrupts a question directed to Samuel with a confession that marks a high point in his own life. BACK TO 1 SAMUEL 11:13

STUDY NOTE FOR 1 SAMUEL 11:14 let us go to Gilgal and there renew the kingdom. The process of Saul’s accession to the throne can now be resumed (v. 15 note), but on a deeper level it is the continued reign of the Lord that must be renewed (ch. 12).

Gilgal. See note on 13:4. BACK TO 1 SAMUEL 11:14

STUDY NOTE FOR 1 SAMUEL 11:15 made Saul king. The rise to leadership in ancient Israel can be seen as following a three-step process: (1) designation as the Lord’s choice; (2) demonstration of valor and of having the Lord’s power through performing a heroic feat; and (3) confirmation by the people. Saul is designated by Samuel, and he has a prophetic experience (ch. 10). Although he could have attacked the Philistine garrison at Gibeah immediately (10:5, 8), he gains an important victory by delivering Jabesh-gilead (v. 13). He is then crowned at Gilgal.

peace offerings. See note on 10:8. BACK TO 1 SAMUEL 11:15

STUDY NOTES FOR 1 SAMUEL 12

STUDY NOTE FOR 1 SAMUEL 12:1 have made a king over you. The process of accession to the throne has been completed, and Samuel’s speech in ch. 12 marks the end of the period of the judges. BACK TO 1 SAMUEL 12:1

STUDY NOTE FOR 1 SAMUEL 12:3–15 Samuel advances a three-pronged argument to compel the people to recognize their guilt for requesting a king. First, he invites agreement from the people that his leadership has been blameless (vv. 4, 5). Second, he points out that in the past it was always the Lord who appointed leaders (v. 6), and these proved fully adequate (vv. 7, 8). Third, he emphasizes that even when Israel “forgot the LORD their God,” the Lord was gracious to them. Although the Lord subjected them to enemy oppression (v. 9), He heard their confessions of sin and cries for deliverance (v. 10) and raised up judges, among them Samuel himself (v. 11). Against this background of the sufficiency of the Lord’s provision, the people’s demand to have a human king, even though the Lord is their king (v. 12) can be seen for what it is (8:7). Nevertheless, kingship can succeed, if both king and people “fear the LORD and serve him and obey his voice” (v. 14).

12:3 his anointed. See note on 2:10. Saul’s anointing is ordered in 9:16 and performed in 10:1.

Whose ox ... whose donkey have I taken. Valuable possessions in biblical times, the ox and the donkey are mentioned in the tenth commandment as typical objects of covetousness (Ex. 20:17; Deut. 5:21). Samuel declares he has never taken an ox or a donkey, and this contrasts with the ways of a king (see 8:11–17). BACK TO 1 SAMUEL 12:3

STUDY NOTE FOR 1 SAMUEL 12:7 may plead with you. Samuel has taken the stand himself as a defendant and been acquitted (vv. 3–5); now he takes the role of prosecutor, and the people become the defendants. Their crime is having desired a king in total disregard of all the “righteous deeds of the LORD” throughout the time of the exodus and the judges (vv. 7–11). BACK TO 1 SAMUEL 12:7

STUDY NOTE FOR 1 SAMUEL 12:12 when you saw that Nahash the king of the Ammonites came against you. Though it is not explicitly mentioned in ch. 8, it is possible that the Ammonite threat was already a concern at that time (11:1 note). Alternatively, Samuel may simply be citing the Ammonite episode as the most recent example of the people’s faithless tendency to seek help from men rather than God. Saul himself gave the Lord credit for the victory (11:13). BACK TO 1 SAMUEL 12:12

STUDY NOTE FOR 1 SAMUEL 12:13 the king whom you have chosen. See 8:18; cf. 16:1.

for whom you have asked. See note on 8:10. BACK TO 1 SAMUEL 12:13

STUDY NOTE FOR 1 SAMUEL 12:14 fear the LORD. A fundamental prerequisite for covenant blessing in Moses’s day (Deut. 6:2, 24; 10:12; 31:12, 13), in Joshua’s (Josh. 4:24; 24:14), and now in the new era of the monarchy. To “fear the LORD” means standing in awe of Him and giving Him the honor and obedience that is His due as God and gracious Father. BACK TO 1 SAMUEL 12:14

STUDY NOTE FOR 1 SAMUEL 12:16–19 Having made his case against the people in vv. 3–15, Samuel now invokes a dramatic sign to drive home the point of the people’s guilt. The sign achieves the desired result, and the people repent for having “added to all our sins this evil, to ask for ourselves a king” (v. 19). On signs accompanying prophetic utterances, see note on 2:34.

12:16 stand still and see. These two imperatives are the same commands that Moses gave to the people at the Red Sea when God divided the waters (Ex. 14:13). BACK TO 1 SAMUEL 12:16

STUDY NOTE FOR 1 SAMUEL 12:17 wheat harvest. The wheat harvest took place in late May and June, early in Israel’s dry season. BACK TO 1 SAMUEL 12:17

STUDY NOTE FOR 1 SAMUEL 12:20–25 In response to the people’s repentance, Samuel comforts them, “Do not be afraid,” and challenges them to renewed commitment (v. 20). BACK TO 1 SAMUEL 12:20

STUDY NOTE FOR 1 SAMUEL 12:23 pray for you ... instruct you. Samuel’s responsibilities in the kingdom will include intercession and instruction (12:1 note; for other duties of Samuel, see 10:8). BACK TO 1 SAMUEL 12:23

STUDY NOTE FOR 1 SAMUEL 12:24 fear the LORD. See note on v. 14.

with all your heart. See v. 20; 16:7. BACK TO 1 SAMUEL 12:24

STUDY NOTES FOR 1 SAMUEL 13

STUDY NOTE FOR 1 SAMUEL 13:1–14:52 Saul’s reign officially begins. Cf. the chronological notice of 13:1 with similar formulas in 2 Sam. 2:10; 5:4; 1 Kin. 14:21; 22:42. The narrative turns to Saul’s first encounters with the Philistines, who are a continuing threat to Israel.

13:1 Existing Hebrew manuscripts contain what is likely an inadvertent scribal departure from the original wording, since as it stands the Hebrew says that Saul was one year old when he began to rule. Saul probably reigned about twenty years, and if so, the number “forty” in Acts 13:21 is a round figure meaning “a long time.” See the chronology in Introduction: Date and Occasion. BACK TO 1 SAMUEL 13:1

STUDY NOTE FOR 1 SAMUEL 13:2 Michmash. Some four miles (6 km) northeast of Gibeah in the tribal territory of Benjamin.

Gibeah of Benjamin. It lies at modern Tell el-Ful in the central hill country three miles (5 km) due north of Jerusalem. BACK TO 1 SAMUEL 13:2

STUDY NOTE FOR 1 SAMUEL 13:3 Jonathan defeated the garrison ... at Geba. This could be the same garrison near where Saul prophesied.

blew the trumpet. Trumpets were used in war as a signaling device (2 Sam. 2:28; 18:16; 20:1).

Hebrews. See note on 4:6. BACK TO 1 SAMUEL 13:3

STUDY NOTE FOR 1 SAMUEL 13:4 Gilgal. Saul responds to the crisis precipitated by Jonathan (v. 3), gathering the people at Gilgal in accordance with Samuel’s instructions (10:8). Gilgal’s situation in the Jordan Valley near Jericho placed it outside immediate Philistine control, making it a strategic site for a general muster of the troops. Already at this point, Gilgal has figured prominently in Israel’s history (Josh. 4:19, 20; 5:10; 9:6; 10:6–15, 43; 1 Sam. 7:16; 11:14). BACK TO 1 SAMUEL 13:4

STUDY NOTE FOR 1 SAMUEL 13:7 all the people. These are the people summoned in v. 4, not the troops already deployed in v. 2. BACK TO 1 SAMUEL 13:7

STUDY NOTE FOR 1 SAMUEL 13:8 the time appointed by Samuel. Samuel previously specified seven days (10:8). BACK TO 1 SAMUEL 13:8

STUDY NOTE FOR 1 SAMUEL 13:9 burnt offering ... peace offerings. See note on 10:8. BACK TO 1 SAMUEL 13:9

STUDY NOTE FOR 1 SAMUEL 13:11 What have you done. See note on 2:27–36.

When I saw. From a purely human perspective, Saul’s excuses seem to carry some weight. But they do not take into account the freedom of God to act on behalf of His people, as Jonathan’s testimony in 14:6 confirms. BACK TO 1 SAMUEL 13:11

STUDY NOTE FOR 1 SAMUEL 13:13 You have done foolishly. This Hebrew expression implies both intellectual and moral failure. For a similar confrontation between a prophet and a king, see 2 Chr. 16:7–9.

You have not kept the command. In this context, Saul had transgressed by offering sacrifices on his own authority and usurping priestly sacrificial duties. BACK TO 1 SAMUEL 13:13

STUDY NOTE FOR 1 SAMUEL 13:14 your kingdom shall not continue. Saul’s hopes of establishing a dynasty are dashed, though Saul himself will not yet be deposed (15:23).

a man after his own heart. This phrase occurs only one other time in the OT, Deut. 20:8, which is translated “like his own heart.” In the light of passages such as 2:35 and 16:7, the text appears to be saying that David was “after God’s heart” in the sense of being committed to His will and purposes. Acts 13:22 seems to understand the text in this way when it says, “I have found in David the son of Jesse a man after my heart, who will do all my will.” BACK TO 1 SAMUEL 13:14

STUDY NOTE FOR 1 SAMUEL 13:15 And Samuel arose. Because of Saul’s foolish action, Samuel apparently departs without giving Saul any further instructions (10:8). The longer reading of the Septuagint (see text note) suggests that after Samuel’s departure, Saul rejoins Jonathan at Geba (v. 2 note; v. 16 note). BACK TO 1 SAMUEL 13:15

STUDY NOTE FOR 1 SAMUEL 13:16 Geba ... Michmash. The two armies are mustered and positioned. These two sites are approximately one mile (1.6 km) apart, and they are separated by the Wadi es-Suwenit. BACK TO 1 SAMUEL 13:16

STUDY NOTE FOR 1 SAMUEL 13:17 raiders came out ... in three companies. Raiding parties in this era plunder and terrorize, as well as keep up military pressure by reconnoitering and controlling important routes. The three bands raid in separate directions: Ophrah is north, Beth-horon is west, and the wilderness is east. BACK TO 1 SAMUEL 13:17

STUDY NOTE FOR 1 SAMUEL 13:19–21 The Israelites are short of weapons and depend on the Philistines even for making their tools. Archaeological evidence confirms that the Philistines learned how to work iron earlier than their neighbors. BACK TO 1 SAMUEL 13:19

STUDY NOTE FOR 1 SAMUEL 13:22 with Saul and Jonathan. This notice pins the hopes of Israel on two people in particular, and the following chapter compares them to the disadvantage of Saul. BACK TO 1 SAMUEL 13:22

STUDY NOTES FOR 1 SAMUEL 14

STUDY NOTE FOR 1 SAMUEL 14:1 young man who carried his armor. An armor bearer had an important military position in antiquity; he was not a mere servant (1 Sam. 16:21; 31:5–6).

But he did not tell his father. Jonathan’s decision not to tell his father of his daring plan may imply a lack of confidence in him (cf. Abigail’s similar action in response to her husband, Nabal, in 25:19). BACK TO 1 SAMUEL 14:1

STUDY NOTE FOR 1 SAMUEL 14:3 son of Ahitub, Ichabod’s brother. The presence of a member of the rejected priestly house of Eli (2:30) in Saul’s camp is a reminder of the recent rejection of Saul’s own royal house (13:14).

wearing an ephod. The presence in Saul’s camp of the ephod used for seeking God’s will (2:28 note) encourages the expectation that he will use it to ask the Lord’s guidance, as David does later (23:9–12; 30:7, 8). In this instance, however, Saul leaves it to Jonathan to discover the Lord’s will (v. 10 note). In v. 19 (note) Saul shows a lack of respect for the ephod; later he savagely turns against those whose task it is to oversee its care and use (22:18; cf. 21:9). In the end, Saul’s efforts to discover the Lord’s will are met with silence (28:6 note). BACK TO 1 SAMUEL 14:3

STUDY NOTE FOR 1 SAMUEL 14:4 Bozez ... Seneh. These names possibly mean “slippery” and “thorny,” and so dramatize the challenge facing Jonathan. BACK TO 1 SAMUEL 14:4

STUDY NOTE FOR 1 SAMUEL 14:6 uncircumcised. The uncircumcised are people like the Philistines, who stand outside God’s covenant (Gen. 17:14; Ex. 12:48; Judg. 14:3; 15:18).

nothing can hinder the LORD from saving. Cf. David’s confidence in 17:47. Although the narrator does not offer a criticism of Saul’s excuse in 13:11 (that “the people were scattering” and so forth), Jonathan’s bold confession makes an indirect commentary on the inadequacy of that excuse. BACK TO 1 SAMUEL 14:6

STUDY NOTE FOR 1 SAMUEL 14:10 the sign to us. Jonathan is not willing to move ahead without the Lord’s approval. In this regard he is more faithful than his father, who seems to show a declining commitment to obtaining divine guidance (13:8–15; 14:18, 19, 36 and notes). BACK TO 1 SAMUEL 14:10

STUDY NOTE FOR 1 SAMUEL 14:11 Hebrews. See note on 4:6. BACK TO 1 SAMUEL 14:11

STUDY NOTE FOR 1 SAMUEL 14:18 ark of God. The Septuagint reads “ephod.” The ephod is clearly present in Gibeah (v. 3 note), where it is used to inquire of the Lord (2:28 note). BACK TO 1 SAMUEL 14:18

STUDY NOTE FOR 1 SAMUEL 14:19 Withdraw your hand. In ordering the priest to let go of the instrument by which the will of the Lord can be determined, Saul takes matters back into his own hands (cf. 13:9). BACK TO 1 SAMUEL 14:19

STUDY NOTE FOR 1 SAMUEL 14:24 had been hard pressed. This is an account of something that took place earlier the same day, that is, after Jonathan left to make an attack on the Philistines (vv. 13, 14) but before Saul joined the battle (v. 20).

laid an oath. This verb in Hebrew is related to another verb that means “to play the fool”; it is a wordplay that underscores that, in reality, Saul’s vow is foolhardy. BACK TO 1 SAMUEL 14:24

STUDY NOTE FOR 1 SAMUEL 14:27 But Jonathan had not heard. Probably Jonathan has not heard because he left the camp before the oath was imposed (v. 24 note).

his eyes became bright. An expression indicating that his physical energy has been renewed, owing to the sugar from the honey. BACK TO 1 SAMUEL 14:27

STUDY NOTE FOR 1 SAMUEL 14:29 My father has troubled the land. The lack of confidence implicit in Jonathan’s exclusion of his father from his plans (v. 1) now rises to an outright condemnation of his father’s foolish action in binding the people under an oath. As in the case of Achan (Josh. 7:16–18, 25), a lot will be cast to uncover the guilty party, the “troubler” of the land. The lot reveals Jonathan as the one who violated the oath (v. 42), but the real troubler of Israel is Saul. BACK TO 1 SAMUEL 14:29

STUDY NOTE FOR 1 SAMUEL 14:31 Aijalon. About fifteen miles (24 km) west of Michmash in the Valley of Aijalon, the route the Philistines probably follow back to their homeland. BACK TO 1 SAMUEL 14:31

STUDY NOTE FOR 1 SAMUEL 14:33 eating with the blood. Prohibitions against eating blood are recorded often in the OT (Gen. 9:4; Lev. 3:17; 7:26, 27; 17:10, 12; 19:26; Deut. 15:23; Ezek. 33:25).

You have dealt treacherously. The plural “you” indicates that Saul places the blame for the broken vow directly on the troops. He takes no responsibility for the affair. BACK TO 1 SAMUEL 14:33

STUDY NOTE FOR 1 SAMUEL 14:35 the first altar. This is also the only altar to be mentioned. BACK TO 1 SAMUEL 14:35

STUDY NOTE FOR 1 SAMUEL 14:36 But the priest said. It is unusual that the priest, probably Ahijah (v. 3), should take the initiative. But this agrees with the pattern of Saul’s declining commitment to obtain the Lord’s guidance (v. 10 note). BACK TO 1 SAMUEL 14:36

STUDY NOTE FOR 1 SAMUEL 14:39 not a man ... answered him. The people protect Jonathan. BACK TO 1 SAMUEL 14:39

STUDY NOTE FOR 1 SAMUEL 14:45 Far from it. When forced by Saul’s hardness (vv. 39, 44) to choose between Saul and Jonathan, the people choose Jonathan, whom they clearly recognize as the one the Lord used in the battle that day. Saul’s foolish behavior has alienated him from everyone around him, even his own people. His isolation is not permanent, however, for Jonathan becomes his confidant again later (20:2), and the people show signs of renewed loyalty (23:19; 24:1). Even Samuel has further dealings with him (ch. 15). BACK TO 1 SAMUEL 14:45

STUDY NOTE FOR 1 SAMUEL 14:47–51 This gives a summary of Saul’s military accomplishments (vv. 47, 48) and details about his family and Abner’s (vv. 49–51). A comparison of this section with the longer summary of David’s victories and officers in 2 Sam. 8 reveals a number of similarities but also a telling difference: nowhere in the summation of Saul is there anything akin to the statement repeated about David, that “the LORD gave victory to David wherever he went” (2 Sam. 8:6, 14). BACK TO 1 SAMUEL 14:47

STUDY NOTE FOR 1 SAMUEL 14:49 Saul had four sons and two daughters. One son, Abinadab, is not mentioned here but is listed in 1 Chr. 8:33; 9:39. Later, David is offered the hand of both daughters of Saul in marriage (18:17–27).

Ishvi. He is probably to be identified with Ish-bosheth (2 Sam. 2:8–15; 3:7–15; 4:1–12) and Eshbaal (1 Chr. 8:33; 9:39). BACK TO 1 SAMUEL 14:49

STUDY NOTE FOR 1 SAMUEL 14:52 hard fighting. See notes on 7:13. BACK TO 1 SAMUEL 14:52

STUDY NOTES FOR 1 SAMUEL 15

STUDY NOTE FOR 1 SAMUEL 15:1 The LORD sent me to anoint you. Samuel mentions his role in anointing Saul to set the context for his continuing service as mediator of God’s orders to Saul (10:1 note).

listen to the words of the LORD . The Hebrew word translated “listen” is repeated several times in this chapter, underscoring the central theme of obedience (“listen,” “hear,” “obey,” and “voice,” “bleating,” “lowing” in vv. 1, 14, 19, 20, 22, 24). BACK TO 1 SAMUEL 15:1

STUDY NOTE FOR 1 SAMUEL 15:2 Amalek. Descendants of Esau (according to Gen. 36:12, 16), the Amalekites were a nomadic desert people who lived in southern Judah and beyond, toward Egypt. They fought frequently with the Israelites. BACK TO 1 SAMUEL 15:2

STUDY NOTE FOR 1 SAMUEL 15:3 devote to destruction. Lit. “place them under the ban.” This meant to devote persons or things completely to the Lord. In war it usually required the total destruction of properties and execution of people. The inclusion of animals in this verse is especially striking. The ban was an element of holy war and could not be decreed by anyone but God. The concept of the ban was not a uniquely Israelite practice. As seen in the Moabite inscription of the ninth-century B.C.. King Mesha, Moab devoted to destruction all the Israelites who were in his land, dedicating them to his god Chemosh.

man and woman, child and infant. See 22:19 and note. BACK TO 1 SAMUEL 15:3

STUDY NOTE FOR 1 SAMUEL 15:4 Telaim. Probably the Telem listed in Josh. 15:24 as one of the cities of Judah. The Septuagint has Gilgal instead, which some have suggested was the site of Samuel’s instructions to Saul (vv. 1–3). BACK TO 1 SAMUEL 15:4

STUDY NOTE FOR 1 SAMUEL 15:6 For you showed kindness. Perhaps an allusion to the kindness of Moses’s Kenite father-in-law (Judg. 1:16) recorded in Ex. 18. BACK TO 1 SAMUEL 15:6

STUDY NOTE FOR 1 SAMUEL 15:7 from Havilah ... Shur. See Gen. 25:18. Shur is mentioned in 27:8 as lying at the frontiers of the territory of the Amalekites, near the eastern border of Egypt. The location of Havilah remains uncertain, but the general sense of the reference is that Saul’s victory is extensive. BACK TO 1 SAMUEL 15:7

STUDY NOTE FOR 1 SAMUEL 15:8 Agag. This is either a personal name or a title, such as in the use of “Pharaoh” (Num. 24:7; cf. “Agagite” in Esth. 3:1).

all the people. That is, all who have fallen into Saul’s hands (there are later references to Amalekites in 27:8; 30:1, 18). For this limited sense of “all,” cf. 13:7; 31:6. BACK TO 1 SAMUEL 15:8

STUDY NOTE FOR 1 SAMUEL 15:9 Saul and the people spared. They go against the Lord’s command (v. 3). A desire to profit from the victory may be the underlying reason for the unwillingness to destroy anything that is good. Achan kept back goods that were devoted to destruction, apparently because he was greedy (Josh. 7:1). The reader is not told Saul’s motive for sparing Agag, whether political, like Ahab’s mercy to Ben-hadad (1 Kin. 20:30–34), or a prideful desire to parade his captive as a trophy of war. Saul does set up a victory monument “for himself” (v. 12). BACK TO 1 SAMUEL 15:9

STUDY NOTE FOR 1 SAMUEL 15:11 I regret. See note on v. 29.

turned back. A serious indictment in view of 12:14, where obedience and following the Lord are named as the essential requirements for a successful reign.

Samuel was angry. The same Hebrew expression is used in 18:8 and 2 Sam. 6:8.

he cried to the LORD all night. Clearly, Samuel takes no pleasure in Saul’s rejection (v. 35; 16:1). BACK TO 1 SAMUEL 15:11

STUDY NOTE FOR 1 SAMUEL 15:12 Carmel. About seven miles (11 km) south of Hebron (25:2; cf. Josh. 15:55). This is not the Mount Carmel on the northern coast.

monument for himself. The closest parallel is in 2 Sam. 18:18, where Absalom erects a pillar “for himself” to commemorate his name. This act symbolizes the central focus of Saul’s kingship. Whereas Saul was humble at the start of his reign, his increasing pride contributes to his downfall as king (cf. 1 Sam. 2:7, 8). BACK TO 1 SAMUEL 15:12

STUDY NOTE FOR 1 SAMUEL 15:14–23 These verses display the standard features of a prophetic judgment speech to an individual (2:27–36 note), but in this instance the accused, Saul, vigorously contests the charges. BACK TO 1 SAMUEL 15:14

STUDY NOTE FOR 1 SAMUEL 15:15 They have brought them ... to sacrifice. In response to Samuel’s accusation, Saul offers two excuses: first, the people are responsible and not he; second, the animals will be killed as sacrifices. Samuel will answer these excuses. BACK TO 1 SAMUEL 15:15

STUDY NOTE FOR 1 SAMUEL 15:17 little in your own eyes. Whatever ideas Saul has about his role as king, Samuel rejects his attempt to avoid personal responsibility for what has happened. BACK TO 1 SAMUEL 15:17

STUDY NOTE FOR 1 SAMUEL 15:19 pounce on the spoil. Samuel rejects Saul’s claim that the animals were spared because they were needed for sacrifice. On the verb translated “pounce,” see note on 25:14. BACK TO 1 SAMUEL 15:19

STUDY NOTE FOR 1 SAMUEL 15:20, 21 Ignoring Samuel’s refusal to accept his excuses, Saul repeats them adamantly. BACK TO 1 SAMUEL 15:20, 21

STUDY NOTE FOR 1 SAMUEL 15:22, 23 The poetic form of these two verses highlights their climactic importance in the episode.

15:22 burnt offerings. See note on 10:8.

to obey is better than sacrifice. Although Samuel clearly disbelieves Saul’s excuse (v. 19 note), he accepts it for the sake of argument and makes the point that ritual performance is worthless when not accompanied by a sincere and submissive spirit. For similar denunciations of empty ritual by Israel’s later prophets, see Is. 1:10–17; Jer. 6:19, 20; 7:21–26; Hos. 6:6; Amos 5:21–24; Mic. 6:6–8; also Ps. 51:16, 17; Prov. 15:8; 21:3, 27. BACK TO 1 SAMUEL 15:22

15:23 rebellion ... divination ... idolatry. Witchcraft and idolatry are especially serious sins.

Because you have rejected ... he has also rejected. As Samuel comes to the announcement of judgment upon Saul, he expresses it in a manner that makes plain the justice of God’s verdict. Offense and punishment correspond (2:27–36 note). While Saul’s failure in ch. 13 meant the end of any hopes for his dynasty (13:14), his disobedience in the present context means the end of his personal right to be king. The next chapter recounts the anointing of David and the departure of the Spirit of the Lord from Saul (16:13, 14). BACK TO 1 SAMUEL 15:23

STUDY NOTE FOR 1 SAMUEL 15:24, 25 At last Saul begins to accept responsibility (“I have sinned”), though he still blames the people for initiating the unfortunate events (“I feared the people and obeyed their voice”). On the surface, Saul’s confession sounds adequate, but against the background of Samuel’s warnings in 12:14, 15, his admissions lead not so much to a possibility that there will be reconciliation as to the certainty that he will be “swept away” (12:25). Saul will offer a second, more candid confession in v. 30. BACK TO 1 SAMUEL 15:24, 25

STUDY NOTE FOR 1 SAMUEL 15:26 I will not return with you. Samuel’s refusal to return with Saul suggests Samuel is not satisfied with the sincerity of the confession as a whole (v. 30 note). BACK TO 1 SAMUEL 15:26

STUDY NOTE FOR 1 SAMUEL 15:28 torn the kingdom. Samuel seizes upon the tearing of the robe as a fitting symbol of the Lord’s having “torn the kingdom” from Saul (cf. 24:4, 5; 1 Kin. 11:29–33). BACK TO 1 SAMUEL 15:28

STUDY NOTE FOR 1 SAMUEL 15:29 will not lie or have regret. Saul’s rejection is final, and no attempt to mitigate its consequences will avail. There is no contradiction between this statement and the notices in vv. 11 and 35 that the Lord “regretted” having made Saul king. As in Num. 23:19, the point is that when the Lord makes a pronouncement intended to be final, He cannot be talked out of it. BACK TO 1 SAMUEL 15:29

STUDY NOTE FOR 1 SAMUEL 15:30 honor me. Saul’s real concern becomes clear in this, his second confession (cf. vv. 24, 25 and note). As Samuel seems already to suspect (v. 26 note), Saul is less concerned with being reconciled to the Lord than with finding honor before the elders of “my people.” In return for this honor, Saul offers to do obeisance before the Lord “your” God. Samuel’s God should be Saul’s God as well, but Saul has been faithless and cannot rightly say, “my God.” BACK TO 1 SAMUEL 15:30

STUDY NOTE FOR 1 SAMUEL 15:31 Samuel turned back. Several reasons for Samuel’s reversal of his earlier decision (v. 26) may be suggested: (1) Saul has at last issued a candid confession; (2) there is no danger after vv. 28, 29 that Saul might interpret Samuel’s actions as a retraction of his judgment; (3) Samuel must still deal with Agag. BACK TO 1 SAMUEL 15:31

STUDY NOTE FOR 1 SAMUEL 15:33 Samuel completes the task that Saul failed to do. BACK TO 1 SAMUEL 15:33

STUDY NOTE FOR 1 SAMUEL 15:35 Samuel grieved over Saul. See note on v. 11. BACK TO 1 SAMUEL 15:35

STUDY NOTES FOR 1 SAMUEL 16

STUDY NOTE FOR 1 SAMUEL 16:1–31:13 These chapters narrate David’s rise to power and Saul’s fall from the throne to his death. David’s rise is marked by his anointing by Samuel and his time in Saul’s service (chs. 16–18), his flight from Saul (chs. 19–23), his avoidance of bloodguilt (chs. 24–26), and his escape to the Philistines (chs. 27–31).

16:1 Jesse the Bethlehemite. His genealogy is provided in Ruth 4:18–22. He is the grandson of Boaz and Ruth and the great-grandson of Rahab, the Gentile prostitute from Jericho (see Matt. 1:5–6). First mentioned in Gen. 35:19, Bethlehem is David’s hometown (17:12, 15). On the significance of this site for the Messiah (“the anointed one”), see Mic. 5:2; Matt. 2:5, 6; John 7:42.

I have provided for myself. The selection of a king for “myself” (the Lord), contrasts with the choice of a king for “them” (the people) in 8:22 (8:18; 12:13). BACK TO 1 SAMUEL 16:1

STUDY NOTE FOR 1 SAMUEL 16:2 I have come to sacrifice. While true insofar as it goes, this statement does not disclose the real reason for Samuel’s journey to Bethlehem (v. 1). There may well be an ironic tone in the Lord’s instruction to Samuel, coming as it does on the heels of Saul’s claim to have spared animals only “to sacrifice” them (15:15, 21). Cases of deception like this one must be weighed in their particular circumstances (20:6; 21:2; 27:10; 2 Sam. 16:17–19; Josh. 2:4 and notes). BACK TO 1 SAMUEL 16:2

STUDY NOTE FOR 1 SAMUEL 16:3 anoint. See note on 2:10. BACK TO 1 SAMUEL 16:3

STUDY NOTE FOR 1 SAMUEL 16:4 The elders of the city ... trembling. See the similar response of Ahimelech upon David’s arrival alone in Nob (21:1). No reason is given for the elders’ trembling. It probably has to do with Samuel’s prophetic function as an instrument of God’s judgment. BACK TO 1 SAMUEL 16:4

STUDY NOTE FOR 1 SAMUEL 16:7 stature, because I have rejected him. The reference to “stature” as a false measure of an individual’s qualification to be king, along with the notice that this son of Jesse is “rejected,” is reminiscent of Saul, who was notable for his height (9:2; 10:23) but was rejected (15:23, 26). Samuel is not acting as a seer, for he sees only the outward appearance of the brothers.

the LORD looks on the heart. It is an axiom that God’s standards are inward, not outward (13:14 note; Rom. 2:28, 29). BACK TO 1 SAMUEL 16:7

STUDY NOTE FOR 1 SAMUEL 16:13 in the midst of his brothers. It is likely that the elders also witness David’s being anointed (vv. 4, 5). The emphasis on the brothers being present at the event may shed light on Eliab’s behavior in 17:28.

Spirit of the LORD rushed upon David. See notes on 10:6; 11:6. David’s endowment with the Spirit “from that day forward” sets him apart from Saul (and also Samson) upon whom the Spirit descends only temporarily. BACK TO 1 SAMUEL 16:13

STUDY NOTE FOR 1 SAMUEL 16:14 Spirit of the LORD departed from Saul. The empowering and validating presence of God’s Spirit must have been removed from Saul at his definitive rejection as king in ch. 15 (cf. also v. 1).

harmful spirit. Cf. 1 Kin. 22:21–23. The Hebrew word may describe something that is troubling, annoying, or evil. BACK TO 1 SAMUEL 16:14

STUDY NOTE FOR 1 SAMUEL 16:18 man of war. This speech may seem to conflict with Saul’s statement in 17:33 that David, who is but a youth, will be no match for Goliath. In response one can say that the servant’s recommendation of David may be exaggerated. Saul for his part is comparing David to Goliath and is reluctant to take the risk of sending anyone against the Philistine giant.

the LORD is with him. This fact, more than any human quality, accounts for David’s persistent, if circuitous, rise to power, while Saul’s increasing recognition that David is preferred to him plays no small part in his own psychological disintegration (3:19; 17:37; 18:12, 28, 29; 20:13; 2 Sam. 7:9 and notes). BACK TO 1 SAMUEL 16:18

STUDY NOTE FOR 1 SAMUEL 16:19 Send me David your son, who is with the sheep. Saul unwittingly invites his eventual replacement to enter his court. David’s rise to power is providentially directed and not the result of human effort or grasping for power. BACK TO 1 SAMUEL 16:19

STUDY NOTE FOR 1 SAMUEL 16:21 Saul loved him greatly. Note Jonathan’s response to David (18:1, 3; 20:17) as well as the responses of Michal (18:20, 28), the people (18:16), and possibly even Saul’s other servants (18:22). BACK TO 1 SAMUEL 16:21

STUDY NOTES FOR 1 SAMUEL 17

STUDY NOTE FOR 1 SAMUEL 17:1 between Socoh and Azekah, in Ephes-dammim. Socoh is located at modern Khirbet ‘Abbad, fourteen miles (23 km) west of Bethlehem on the Philistine border. Azekah is identified with Tell Zakariyeh, which is three miles (5 km) northwest of Socoh, and five miles (8 km) east of the Philistine capital of Gath. BACK TO 1 SAMUEL 17:1

STUDY NOTE FOR 1 SAMUEL 17:2 Valley of Elah. This valley runs east to west from Bethlehem to Gath through the “shephelah” or foothills, of Palestine. BACK TO 1 SAMUEL 17:2

STUDY NOTE FOR 1 SAMUEL 17:4 champion. Trial by single combat, where the outcome of a fight to the death between two champions is taken as the will of the gods, is rare in the OT (cf. 2 Sam. 2:14–16). It is well attested, however, among some of Israel’s neighbors.

six cubits and a span. That is, nine feet, nine inches or approximately three meters. The Septuagint and other ancient sources all have four cubits instead of six, making Goliath six and a half feet tall (2 m), still a remarkable height by ancient standards. BACK TO 1 SAMUEL 17:4

STUDY NOTE FOR 1 SAMUEL 17:5–7 The detailed description of Goliath’s armor and weapons is striking. David does not have to trust in equipment (vv. 39, 50). BACK TO 1 SAMUEL 17:5

STUDY NOTE FOR 1 SAMUEL 17:11 Saul. The Philistine challenge to the “servants of Saul” was to “choose a man” (v. 8). The logical choice is Saul (9:2; 10:23, 24), but he is terrified like everyone else. BACK TO 1 SAMUEL 17:11

STUDY NOTE FOR 1 SAMUEL 17:12 Ephrathite. See Gen. 35:19; 48:7; Ruth 1:2; 4:11; 1 Chr. 4:4; Mic. 5:2. BACK TO 1 SAMUEL 17:12

STUDY NOTE FOR 1 SAMUEL 17:15 David went back and forth from Saul. David’s time is split between duties to his king (16:21–23) and to his father. David’s whole family is introduced with him (vv. 12–14). BACK TO 1 SAMUEL 17:15

STUDY NOTE FOR 1 SAMUEL 17:16 forty days. The number forty in Hebrew often denotes a period of trial and testing (Gen. 7:4; Num. 14:33, 34). Goliath taunts Israel every morning and evening for forty days. BACK TO 1 SAMUEL 17:16

STUDY NOTE FOR 1 SAMUEL 17:25 give him his daughter. See notes on 18:17–19, 20–27. BACK TO 1 SAMUEL 17:25

STUDY NOTE FOR 1 SAMUEL 17:26 uncircumcised Philistine. See note on 14:6. BACK TO 1 SAMUEL 17:26

STUDY NOTE FOR 1 SAMUEL 17:28 Eliab’s anger was kindled. Eliab’s sudden anger is the reaction of a man who is unable to meet a challenge and who resents being outdone by his little brother. David’s anointing will certainly increase Eliab’s jealousy. In Gen. 37, Joseph’s older brothers react in the same way to the knowledge that he will one day be superior to them (vv. 2–19).

with whom have you left those few sheep. Whatever his excitement about the battle, David has acted responsibly in regard to his more mundane duties (vv. 20, 22).

your presumption. Or “your insolence.”

the evil of your heart. Cf. Eliab’s judgment of David with God’s evaluation, as indicated by statements such as “a man after his own heart” (13:14), and “the LORD looks on the heart” (16:7). BACK TO 1 SAMUEL 17:28

STUDY NOTE FOR 1 SAMUEL 17:33–37 The conversation between Saul and David vividly illustrates the radical difference in their perspectives. Saul continues to think in terms of what is humanly possible (“You are not able,” v. 33), while David is confident that “The LORD ... will deliver me” (v. 37). BACK TO 1 SAMUEL 17:33

STUDY NOTE FOR 1 SAMUEL 17:36 uncircumcised Philistine. See note on 14:6. BACK TO 1 SAMUEL 17:36

STUDY NOTE FOR 1 SAMUEL 17:37 the LORD be with you. David’s rise to power continues to be furthered, if unwittingly, by Saul. Having brought him into his court (16:19 note), Saul now sends him out to fight his battle. Most ironic of all, Saul invokes over David the benediction that most clearly distinguishes them and will account for David’s ultimate success—“the LORD be with you” (16:18 and note). BACK TO 1 SAMUEL 17:37

STUDY NOTE FOR 1 SAMUEL 17:38, 39 armor. Saul attempts to equip David with weaponry similar to that of Goliath (17:5). David’s rejection of Saul’s armor and weapons supports the point of the narrative that “the LORD saves not with sword and spear. For the battle is the LORD’s” (v. 47). BACK TO 1 SAMUEL 17:38, 39

STUDY NOTE FOR 1 SAMUEL 17:45 in the name of the LORD of hosts. See note on 1:3. David comes “in the name” of God, that is, by the authority and power of God. On the significance of God’s name in relation to His character, see, e.g., Ex. 34:5–7. BACK TO 1 SAMUEL 17:45

STUDY NOTE FOR 1 SAMUEL 17:46 dead bodies ... of the Philistines. David outdoes Goliath’s threat (v. 44) by extending his counter-threat to encompass the entire Philistine army. BACK TO 1 SAMUEL 17:46

STUDY NOTE FOR 1 SAMUEL 17:47 battle is the LORD’s. See notes on vv. 38, 39; 14:6. BACK TO 1 SAMUEL 17:47

STUDY NOTE FOR 1 SAMUEL 17:49 he fell on his face. The same thing previously happened to Goliath’s god, Dagon (5:3, 4). BACK TO 1 SAMUEL 17:49

STUDY NOTE FOR 1 SAMUEL 17:50 killed. That is, deals him the mortal wound (v. 51 note).

There was no sword. This verse marks the climax of the contest between Goliath, who physically speaking has all the advantages, and David, who has God on his side and is able to triumph even without a sword (cf. vv. 45–47). BACK TO 1 SAMUEL 17:50

STUDY NOTE FOR 1 SAMUEL 17:51 killed. A form of the Hebrew verb different from that used in v. 50; the sense is “dispatched,” as in 14:13. BACK TO 1 SAMUEL 17:51

STUDY NOTE FOR 1 SAMUEL 17:52 Gath and Ekron. See notes on 4:1; 5:8, 10. BACK TO 1 SAMUEL 17:52

STUDY NOTE FOR 1 SAMUEL 17:54 brought it to Jerusalem. At this time, Jerusalem is still under the control of the Jebusites. It does not come under Israelite rule until later in David’s reign (2 Sam. 5:6–9). Perhaps David is taunting the Jebusites by displaying Goliath’s head to them (cf. 31:9, 10). BACK TO 1 SAMUEL 17:54

STUDY NOTE FOR 1 SAMUEL 17:55 whose son is this youth. Saul’s question and Abner’s response appear to conflict with the events described in 16:18–22. At the same time, a chronological relationship between chs. 16 and 17 seems warranted (v. 15 and 18:2). Saul’s question may be prompted by concerns about the social status of someone who might receive the position promised in 17:25, including marriage to his daughter. The intensity of Saul’s interest may also reflect his knowledge that the kingdom will ultimately be given to “a neighbor of yours, who is better than you” (15:28). See 18:8 and note. BACK TO 1 SAMUEL 17:55

STUDY NOTES FOR 1 SAMUEL 18

STUDY NOTE FOR 1 SAMUEL 18:2 took. See 8:11 in which the king is described as one who forcibly takes young men into his service.

would not let him return. See note on 17:15. BACK TO 1 SAMUEL 18:2

STUDY NOTE FOR 1 SAMUEL 18:3 covenant. The nature of the covenant is not explicitly stated but see the note on v. 4. Further references to the covenant between Jonathan and David include 20:8, 13–17, 42; 22:8; 23:18. BACK TO 1 SAMUEL 18:3

STUDY NOTE FOR 1 SAMUEL 18:4 Jonathan stripped himself of the robe. As crown prince (20:31), Jonathan is the one ordinarily expected to succeed his father as king. In 13:22 Jonathan and Saul were distinguished from the rest of the people by their possession of swords and spears. Here Jonathan’s gifts of his robe and weapons to David not only signifies his loyalty but also implies his recognition of David as God’s choice for the next king. See Jonathan’s explicit confession in 23:17; note on 2 Sam. 1:10. BACK TO 1 SAMUEL 18:4

STUDY NOTE FOR 1 SAMUEL 18:5 Saul set him over the men of war. Military success continues to be David’s hallmark, and Saul gives David a rank in the army commensurate with his accomplishments. BACK TO 1 SAMUEL 18:5

STUDY NOTE FOR 1 SAMUEL 18:7 David his ten thousands. See 21:11; 29:5. It is a common feature of Hebrew poetry for one or more terms in the first half of a verse to be increased or intensified in the second half. For the thousand-ten thousand parallelism, see Deut. 32:30; Pss. 91:7; 144:13; Mic. 6:7. Whether the women’s song praises Saul and David as equals or implies that David is better than Saul, Saul certainly takes offense to it (v. 8). BACK TO 1 SAMUEL 18:7

STUDY NOTE FOR 1 SAMUEL 18:8 what more can he have but the kingdom. Saul rightly senses that David may be the “neighbor” who will replace him (15:28; 17:55 note). BACK TO 1 SAMUEL 18:8

STUDY NOTE FOR 1 SAMUEL 18:10 a harmful spirit. See note on 16:14.

raved. Ecstatic experiences can be caused by God’s Spirit (10:6, 15) but also by evil spirits or false prophets (1 Kin. 18:29). BACK TO 1 SAMUEL 18:10

STUDY NOTE FOR 1 SAMUEL 18:12 the LORD was with him. See 16:18 and note.

had departed from Saul. See 16:14 and note. BACK TO 1 SAMUEL 18:12

STUDY NOTE FOR 1 SAMUEL 18:13–16 Saul’s removal of David from the court, with an accompanying demotion in military rank, may be intended to decrease David’s visibility and popularity as well as to increase the risk of his dying in battle. The effect of Saul’s scheming, however, is actually the reverse. David is brought into closer contact with the people, so that “all Israel and Judah loved David” (v. 16). BACK TO 1 SAMUEL 18:13

STUDY NOTE FOR 1 SAMUEL 18:17–19 In view of David’s great popularity, Saul cannot continue to delay fulfilling his promise (17:25). Nevertheless, he adds a further condition, that David “fight the LORD’s battles,” in the hope that the Philistines would kill David for him (vv. 17, 21, 25). David says that he lacks the social standing to marry the king’s daughter, a conventional protest in such circumstances (cf. 9:21). At the last minute, Saul reneges on his promise and gives Merab to someone else. BACK TO 1 SAMUEL 18:17

STUDY NOTE FOR 1 SAMUEL 18:20–27 When Saul’s second daughter, Michal, falls in love with David, Saul offers David another chance to become his son-in-law (vv. 20, 21). He adds again to the conditions David must fulfill (v. 25). David wastes no time in meeting Saul’s requirement twice over and becomes the king’s son-in-law (vv. 26, 27). BACK TO 1 SAMUEL 18:20

STUDY NOTE FOR 1 SAMUEL 18:28, 29 the LORD was with David. Saul’s increasing fear of David is well founded, since the Lord is with David (vv. 12, 14). David’s success would not distress Saul so much if, like Jonathan, Saul were able to accept his rejection with equanimity. BACK TO 1 SAMUEL 18:28, 29

STUDY NOTES FOR 1 SAMUEL 19

STUDY NOTE FOR 1 SAMUEL 19:1 they should kill David. Saul’s covert attempts on David’s life having come to nothing (ch. 18), he decides to take a direct approach. BACK TO 1 SAMUEL 19:1

STUDY NOTE FOR 1 SAMUEL 19:4 Jonathan spoke well of David. Jonathan’s magnanimity toward David stands in stark contrast to Saul’s malevolence, continuing the unfavorable comparison of father and son noted earlier (13:22; 14:1, 6, 10, 29 and notes). It seems likely that Jonathan’s loyalty to David stems not from ignorance of David’s destiny but from a willing acceptance of it (18:4; 23:17 notes). BACK TO 1 SAMUEL 19:4

STUDY NOTE FOR 1 SAMUEL 19:9 a harmful spirit. See note on 16:14. BACK TO 1 SAMUEL 19:9

STUDY NOTE FOR 1 SAMUEL 19:10 Saul sought to pin David to the wall. Perhaps again galled by David’s military success (v. 8; 18:8), Saul resorts to one of his old tricks (18:10, 11). BACK TO 1 SAMUEL 19:10

STUDY NOTE FOR 1 SAMUEL 19:11 Michal, David’s wife, told him. As Saul’s designs on David’s life become increasingly intense and overt, David is warned first by Saul’s son (v. 2) and then by Saul’s daughter. BACK TO 1 SAMUEL 19:11

STUDY NOTE FOR 1 SAMUEL 19:12 he fled away and escaped. Henceforth, David will be on the run from Saul. BACK TO 1 SAMUEL 19:12

STUDY NOTE FOR 1 SAMUEL 19:13 an image. The same Hebrew term is translated “household gods” in Gen. 31:19, 34, 35; Judg. 18:14. The Genesis references imply small objects, while the present reference suggests something larger. BACK TO 1 SAMUEL 19:13

STUDY NOTE FOR 1 SAMUEL 19:17 He said to me. Michal’s deception here has an element of self-preservation. In light of Saul’s later behavior (20:32, 33), Michal has reason to be afraid of her father (cf. 16:2). BACK TO 1 SAMUEL 19:17

David's Flight from Saul

STUDY NOTE FOR 1 SAMUEL 19:18 Ramah. See note on 1:1.

Naioth. This word, which occurs only in this section, is associated with the place name Ramah. It is quite possibly not a proper noun at all but a word meaning the “camps” in which the prophets at Ramah are active (cf. the prophets’ lodge in 2 Kin. 6:1, 2). BACK TO 1 SAMUEL 19:18

STUDY NOTE FOR 1 SAMUEL 19:20 the company of the prophets prophesying. See note on 10:5. BACK TO 1 SAMUEL 19:20

STUDY NOTE FOR 1 SAMUEL 19:22 great well ... in Secu. Secu is unknown, but it may be a site about two miles (3 km) north of Ramah. Some have suggested reconstructing the difficult Hebrew on the basis of the Septuagint to read “well of the threshing floor on the bare height.” This may be a familiar landmark; such landmarks are mentioned more than once in Samuel (20:19; 2 Sam. 20:8). BACK TO 1 SAMUEL 19:22

STUDY NOTE FOR 1 SAMUEL 19:23 the Spirit of God came upon him. Having set out to destroy David, Saul has been frustrated by Jonathan, Michal, Samuel, and now finally by God Himself. BACK TO 1 SAMUEL 19:23

STUDY NOTE FOR 1 SAMUEL 19:24 he too stripped off his clothes. Robes in the books of Samuel often seem to have a symbolic significance, frequently pertaining to the kingship (15:28; 18:4; 24:4–6 and notes). While Jonathan’s gift of his robe to David in 18:4 was voluntary, Saul’s action here is under the compulsion of God’s Spirit.

Is Saul also among the prophets? This question appeared first in 10:11, 12, and there it had a positive sense. The present case seems to be a negative evaluation of the king. BACK TO 1 SAMUEL 19:24

STUDY NOTES FOR 1 SAMUEL 20

STUDY NOTE FOR 1 SAMUEL 20:1 Naioth. See note on 19:18. BACK TO 1 SAMUEL 20:1

STUDY NOTE FOR 1 SAMUEL 20:2 Far from it. Apparently Jonathan is unaware of the most recent attempts on David’s life (19:9–24) and assumes that the oath of 19:6 still stands. BACK TO 1 SAMUEL 20:2

STUDY NOTE FOR 1 SAMUEL 20:5 the new moon. This festival was a time of rejoicing at the beginning of each month. It was marked by the sounding of trumpets (Num. 10:10; Ps. 81:3) and special sacrifices (Num. 28:11–15). The festival is often mentioned in conjunction with the Sabbath (2 Kin. 4:23; 1 Chr. 23:31; Neh. 10:33; Is. 66:23; Ezek. 46:3) and may have been subject to similar regulations (Amos 8:5). The new moon celebration is mentioned once in the NT (Col. 2:16). BACK TO 1 SAMUEL 20:5

STUDY NOTE FOR 1 SAMUEL 20:6 then say. Jonathan goes along with David’s pretext in vv. 28, 29.

Bethlehem. See note on 16:1.

yearly sacrifice. See note on 1:3; cf. 1:21. BACK TO 1 SAMUEL 20:6

STUDY NOTE FOR 1 SAMUEL 20:7 your servant. This address expresses humility and deference (1:11, 16; 3:10; 17:32; 22:15; 23:10; 25:24). BACK TO 1 SAMUEL 20:7

STUDY NOTE FOR 1 SAMUEL 20:8 covenant. See 18:3, 4 and notes. Pledges of friendship and loyalty are reiterated in vv. 13–17, 42. BACK TO 1 SAMUEL 20:8

STUDY NOTE FOR 1 SAMUEL 20:13 the LORD be with you, as he has been with my father. Recognizing that David is now God’s chosen king (18:4; 23:17 and notes), Jonathan gives him allegiance over and above allegiance to his own father (v. 16). BACK TO 1 SAMUEL 20:13

STUDY NOTE FOR 1 SAMUEL 20:15 do not cut off your steadfast love. For the fulfillment of this request, see 2 Sam. 9:1–8; 21:7. BACK TO 1 SAMUEL 20:15

STUDY NOTE FOR 1 SAMUEL 20:16 David’s enemies. See note on v. 13. Since it is David himself who will be accountable to keep covenant with Jonathan, “enemies” is probably a euphemistic reference to Saul, Jonathan’s father (cf. 25:22; 2 Sam. 12:14). BACK TO 1 SAMUEL 20:16

STUDY NOTE FOR 1 SAMUEL 20:17 swear. See note on v. 8. BACK TO 1 SAMUEL 20:17

STUDY NOTE FOR 1 SAMUEL 20:18 new moon. See note on v. 5. BACK TO 1 SAMUEL 20:18

STUDY NOTE FOR 1 SAMUEL 20:19 the stone heap. The site is otherwise unknown. The Hebrew may mean something like “departure stone.” The stone is possibly a familiar landmark on the way out of town; for other such landmarks mentioned in Samuel, see 19:22; 2 Sam. 20:8 and notes. BACK TO 1 SAMUEL 20:19

STUDY NOTE FOR 1 SAMUEL 20:23 LORD is between you and me. See Gen. 31:50, 53. BACK TO 1 SAMUEL 20:23

STUDY NOTE FOR 1 SAMUEL 20:25 Abner. Saul’s relative and military commander (14:50). BACK TO 1 SAMUEL 20:25

STUDY NOTE FOR 1 SAMUEL 20:26 not clean. See esp. Lev. 7:19–21; 15:16–18; Deut. 23:10, 11. Laws of cleanliness are covered most fully in Lev. 11–15, though references to “clean” and “unclean” are frequent throughout the Pentateuch (e.g., Gen. 7:2; Lev. 5:2; Num. 5:2; Deut. 14:3–21). The point is not physical but ritual or religious uncleanness. BACK TO 1 SAMUEL 20:26

STUDY NOTE FOR 1 SAMUEL 20:27 the son of Jesse. Saul is insulting David by refusing to call him by name. BACK TO 1 SAMUEL 20:27

STUDY NOTE FOR 1 SAMUEL 20:28, 29 See note on v. 6. BACK TO 1 SAMUEL 20:28, 29

STUDY NOTE FOR 1 SAMUEL 20:30 son of a perverse, rebellious woman. As in similar modern expressions, the insult is meant for Jonathan and not necessarily his mother. BACK TO 1 SAMUEL 20:30

STUDY NOTE FOR 1 SAMUEL 20:31 neither you nor your kingdom shall be established. Despite Samuel’s words in 13:14, Saul still clings to hope for his dynasty (cf. 18:8 note). Cf. Jonathan’s ready acceptance of the Lord’s will (v. 13; 18:4; 23:17 and notes). It may be inferred from Saul’s words that Jonathan is his firstborn and thus in line for the throne. BACK TO 1 SAMUEL 20:31

STUDY NOTE FOR 1 SAMUEL 20:33 Saul hurled his spear at him. Saul’s and Jonathan’s opposite reactions to David have driven a wedge between them. Saul’s attempt on Jonathan’s life matches his earlier attempts on David’s (18:11; 19:10). BACK TO 1 SAMUEL 20:33

STUDY NOTE FOR 1 SAMUEL 20:37 beyond you. The arrow travels farther than where the boy is standing, and this is a negative sign that David must run for his life (see v. 22). BACK TO 1 SAMUEL 20:37

STUDY NOTE FOR 1 SAMUEL 20:42 sworn. See note on v. 8. BACK TO 1 SAMUEL 20:42

STUDY NOTES FOR 1 SAMUEL 21

STUDY NOTE FOR 1 SAMUEL 21:1 Nob. Probably located less than two miles (3.2 km) northeast of Jerusalem (Is. 10:32), Nob became “the city of the priests” (22:19) sometime after the disaster that came upon Shiloh (1:3; 2:32 and notes) at the hands of the Philistines (4:1–11).

Ahimelech. Either Ahijah’s brother or simply another name for Ahijah (14:3), Ahimelech occupies the position of high priest once held by his great-grandfather Eli (1:9). See also Mark 2:26 and note. BACK TO 1 SAMUEL 21:1

STUDY NOTE FOR 1 SAMUEL 21:2 king has charged me. Having employed a pretext to good advantage not long before (20:6 note), David does so again, with disastrous results for Ahimelech and the priests at Nob (22:6–19). BACK TO 1 SAMUEL 21:2

STUDY NOTE FOR 1 SAMUEL 21:4 holy bread. That is, “the showbread” (v. 6; cf. Ex. 25:30; 35:13; Lev. 24:5–9; 1 Chr. 9:32). Twelve fresh loaves of bread were placed on the table in the holy place each Sabbath, and the priests were the only ones allowed to eat this bread (Lev. 24:5–9). See Jesus’ reference to this episode in Matt. 12:3, 4; Mark 2:25, 26; Luke 6:3, 4.

kept themselves from women. Ritual cleanliness was a part of consecration prior to battle or other important occasions (Ex. 19:15; Lev. 15:18; Deut. 23:9–14; Josh. 3:5; 2 Sam. 11:11–12). BACK TO 1 SAMUEL 21:4

STUDY NOTE FOR 1 SAMUEL 21:6 bread of the Presence. See v. 4 and note. BACK TO 1 SAMUEL 21:6

STUDY NOTE FOR 1 SAMUEL 21:7 Doeg the Edomite. The presence of Doeg at these transactions arouses apprehensions in the reader as it does in David (22:22). These apprehensions prove well founded as the narrative progresses (22:9, 10, 18, 19). Doeg is also mentioned in the title of Ps. 52. BACK TO 1 SAMUEL 21:7

STUDY NOTE FOR 1 SAMUEL 21:9 sword of Goliath. See 17:51, 54.

ephod. See note on 2:28. BACK TO 1 SAMUEL 21:9

STUDY NOTE FOR 1 SAMUEL 21:10 Achish. See 27:2–12; 29:1–11; title to Ps. 34, where “Abimelech” may be a name for Philistine kings.

Gath. See notes on 4:1; 5:8. BACK TO 1 SAMUEL 21:10

STUDY NOTE FOR 1 SAMUEL 21:11 David the king. Outside as well as inside Israel, David’s royal destiny seems to be recognized, even if the Philistines’ statement is best understood as popular exaggeration.

David his ten thousands. See note on 18:7. BACK TO 1 SAMUEL 21:11

STUDY NOTES FOR 1 SAMUEL 22

STUDY NOTE FOR 1 SAMUEL 22:1 cave of Adullam. Adullam, which may mean “refuge,” is located in the foothills of Judah at the site of Khirbet ash-Sheikh about ten miles (16 km) east of Gath. See also 2 Sam. 23:13; cf. Josh. 12:15; titles to Ps. 57 and 142.

his father’s house ... went down there to him. The vehemence that has driven Saul to attack even his own family (20:33) leaves David’s family with little reason to feel secure. BACK TO 1 SAMUEL 22:1

STUDY NOTE FOR 1 SAMUEL 22:3 Mizpeh of Moab. The specific location of this city is unknown. On the name Mizpeh (“watchtower”), see note on 7:5.

king of Moab. Moab had a king already in Judg. 3:12.

stay with you. David’s decision to seek sanctuary in Moab may be based not only on the assumption that a nation at odds with Saul (14:47) might well wish to side with a rival but also on David’s family ties to the Moabites (Ruth 4:13–17).

what God will do for me. While taking whatever practical measures he can, David nevertheless sees God in sovereign control of his situation (2 Sam. 15:25, 26). BACK TO 1 SAMUEL 22:3

STUDY NOTE FOR 1 SAMUEL 22:4 the stronghold. See note on 23:14. BACK TO 1 SAMUEL 22:4

STUDY NOTE FOR 1 SAMUEL 22:5 prophet Gad. Later to serve as King David’s seer (2 Sam. 24:11; 2 Chr. 29:25; cf. 1 Chr. 29:29), Gad’s presence at this point is a reminder that David’s destiny is divinely appointed and that he is under the Lord’s protection. David will later be joined by a priest (vv. 20–23). BACK TO 1 SAMUEL 22:5

STUDY NOTE FOR 1 SAMUEL 22:6 spear in his hand. The mention of Saul’s spear here may be a reminder of Saul’s violent temper (18:10, 11; 19:10; 20:33), which comes to full expression in this episode. BACK TO 1 SAMUEL 22:6

STUDY NOTE FOR 1 SAMUEL 22:7 people of Benjamin. Having apparently surrounded himself with members of his own tribe (9:1, 2; 10:21), Saul seeks to reinforce their loyalty with an appeal to self-interest; he is becoming more like the kings of surrounding nations (8:12–14).

fields and vineyards. The questions addressed by Saul to his officials suggest that he engaged in at least some of the abusive royal practices about which Samuel had warned (8:10–18). BACK TO 1 SAMUEL 22:7

STUDY NOTE FOR 1 SAMUEL 22:8 when my son makes a covenant. See notes on 18:3, 4. BACK TO 1 SAMUEL 22:8

STUDY NOTE FOR 1 SAMUEL 22:9 Doeg the Edomite. See 21:7 and note.

Ahimelech the son of Ahitub. See 21:1 and notes. BACK TO 1 SAMUEL 22:9

STUDY NOTE FOR 1 SAMUEL 22:13 conspired against me. Saul’s assumption that Ahimelech has plotted with David against the king is baseless; Ahimelech was simply misled by David (21:2 note). Saul has accused the priests of Nob of conspiring against him as well (22:8).

risen against me, to lie in wait. Saul’s assumption of hostile motives on David’s part is as ill founded as his assumption about Ahimelech. BACK TO 1 SAMUEL 22:13

STUDY NOTE FOR 1 SAMUEL 22:14 captain over your bodyguard. Ahimelech may still think at this point that David was doing covert work for Saul when he came for help (21:2). BACK TO 1 SAMUEL 22:14

STUDY NOTE FOR 1 SAMUEL 22:17 would not ... strike the priests. Saul’s command that the priests of the Lord be slaughtered is so evil and irrational that his own men refuse to carry it out. At least once before, Saul’s men found it necessary to go against him (14:45 and note). BACK TO 1 SAMUEL 22:17

STUDY NOTE FOR 1 SAMUEL 22:18 killed ... eighty-five persons. See note on 2:31.

linen ephod. See note on 2:18. BACK TO 1 SAMUEL 22:18

STUDY NOTE FOR 1 SAMUEL 22:19 both man and woman, child and infant. It is an irony extremely damaging to Saul’s image that the description of the total slaughter of the inhabitants of Nob, “the city of the priests,” matches almost verbatim the order Saul received to slaughter of the Amalekites (15:3), an order he failed to carry out. BACK TO 1 SAMUEL 22:19

STUDY NOTE FOR 1 SAMUEL 22:20 Abiathar ... fled after David. Support for David continues to build, chiefly as a result of Saul’s misguided attempts at self-preservation. David now has the support of both prophet (v. 5) and priest. Abiathar brings to David the ephod used for discerning the Lord’s will (23:6; cf. 2:28; 14:3 and notes). BACK TO 1 SAMUEL 22:20

STUDY NOTE FOR 1 SAMUEL 22:22 I have occasioned. It would be easy for David to excuse himself for the massacre at Nob by simply condemning Saul. Instead, he readily admits his share of responsibility for the disaster (21:2 note). In this admission, the reader glimpses a major difference between David and his predecessor in the quality of their repentance, linked to humility (15:24–26, 30 and notes; 2 Sam. 12:13 note). BACK TO 1 SAMUEL 22:22

STUDY NOTES FOR 1 SAMUEL 23

STUDY NOTE FOR 1 SAMUEL 23:1 Keilah. Located about three miles (5 km) south of Adullam (22:1) near Philistine territory, Keilah is also mentioned in Josh. 15:44.

robbing the threshing floors. Cf. Judg. 6:3–6. The primary reason for the raid is to plunder foodstores. BACK TO 1 SAMUEL 23:1

STUDY NOTE FOR 1 SAMUEL 23:6 ephod. Not the linen ephod traditionally worn by all priests (cf. 22:18), but the ephod associated with divine inquiry (2:28 note). BACK TO 1 SAMUEL 23:6

STUDY NOTE FOR 1 SAMUEL 23:7 God has given him into my hand. Saul’s interpretation of events is without foundation, as the narrator’s diametrically opposed assertion makes clear: “God did not give him into his hand” (v. 14). BACK TO 1 SAMUEL 23:7

STUDY NOTE FOR 1 SAMUEL 23:12 Will the men of Keilah surrender me. In view of Saul’s ruthless treatment of the city of Nob, the behavior of the Keilahites probably reflects fear rather than ingratitude to David. BACK TO 1 SAMUEL 23:12

STUDY NOTE FOR 1 SAMUEL 23:13 men, who were about six hundred. The growth of David’s company from four hundred (22:2) to six hundred is an indication of his increasing strength (22:20 note). BACK TO 1 SAMUEL 23:13

STUDY NOTE FOR 1 SAMUEL 23:14 strongholds in the wilderness. The term “strongholds” (plural) suggests a geographical area, not a single location (22:4; 2 Sam. 5:17; 23:14).

wilderness of Ziph. The village of Ziph is thirteen miles (21 km) southeast of Keilah and five miles (8 km) southeast of Hebron. The wilderness is the desert area south of Hebron. Ziph is mentioned in Josh. 15:55, along with Maon (v. 24) and Carmel (15:12; 25:2).

God did not give him into his hand. God is in sovereign control of David’s destiny (v. 7; 22:20 and notes). BACK TO 1 SAMUEL 23:14

STUDY NOTE FOR 1 SAMUEL 23:16 Jonathan, Saul’s son ... strengthened his hand in God. No longer ignorant of his father’s malevolence toward David (cf. 20:2), Jonathan acts as a true friend by aiding David in finding strength where true strength can alone be found. See 30:6, where David once more “strengthened himself in the LORD his God.” BACK TO 1 SAMUEL 23:16

STUDY NOTE FOR 1 SAMUEL 23:17 I shall be next to you. Though Jonathan will not survive to serve David (31:2), his readiness to let go of personal ambition for the sake of God’s chosen king (18:4; 20:13) is a foil to Saul’s desperate efforts to hang on to a kingdom that is no longer his (15:23).

Saul ... knows this. See 20:30, 31. Saul’s refusal to accept his rejection (cf. Eli’s response in 3:18) cannot be excused on the grounds that he does not know to whom the kingdom should go. BACK TO 1 SAMUEL 23:17

STUDY NOTE FOR 1 SAMUEL 23:18 covenant. See notes on 18:3, 4. BACK TO 1 SAMUEL 23:18

STUDY NOTE FOR 1 SAMUEL 23:19 Ziphites. See note on v. 14; 26:1. Ps. 54 is later penned by David in light of the Ziphites’ betrayal.

Gibeah. Saul’s hometown (10:26). BACK TO 1 SAMUEL 23:19

STUDY NOTE FOR 1 SAMUEL 23:24 wilderness of Maon. About eight miles (13 km) south of Hebron, Maon is mentioned in 25:2 as the hometown of Nabal. BACK TO 1 SAMUEL 23:24

STUDY NOTE FOR 1 SAMUEL 23:27 Philistines have made a raid against the land. The providential timing of this Philistine incursion is obvious. BACK TO 1 SAMUEL 23:27

STUDY NOTE FOR 1 SAMUEL 23:29 strongholds of Engedi. Engedi is a large spring on the steep western shore of the Dead Sea. Its vicinity affords David provisions and protection in his flight from Saul. BACK TO 1 SAMUEL 23:29

STUDY NOTES FOR 1 SAMUEL 24

STUDY NOTE FOR 1 SAMUEL 24:1 wilderness of Engedi. See note on 23:29. BACK TO 1 SAMUEL 24:1

STUDY NOTE FOR 1 SAMUEL 24:2 chosen. Saul’s elite troops. BACK TO 1 SAMUEL 24:2

STUDY NOTE FOR 1 SAMUEL 24:4 Here is the day of which the LORD said to you. While it is providential that Saul should enter the very cave where David and his men are hidden, there has been no hint that God wants David to lift a hand against Saul (cf. v. 6). The suggestion by David’s men that he do so is a mistaken conclusion.

cut off a corner of Saul’s robe. David restricts himself to a symbolic act (v. 5 note). The robe symbolizes Saul’s authority as king. BACK TO 1 SAMUEL 24:4

STUDY NOTE FOR 1 SAMUEL 24:5 David’s heart struck him. Although David later displays the corner of Saul’s robe as evidence of his goodwill toward Saul (v. 11), his pangs of conscience (cf. 2 Sam. 24:10) suggest that a desire to secure such proof may not have been his only reason for going so close to Saul. In view of the royal significance of robes (15:28; 18:4; 19:24 and notes), David may have felt guilty of an inappropriate grasping after the kingship and of an act of aggression against the Lord’s anointed (v. 6). BACK TO 1 SAMUEL 24:5

STUDY NOTE FOR 1 SAMUEL 24:6 LORD’s anointed. David recognizes and safeguards the sanctity of the Lord’s anointed (26:9; cf. 2:10 note), leaving judgment and vengeance to the Lord (v. 12). BACK TO 1 SAMUEL 24:6

STUDY NOTE FOR 1 SAMUEL 24:13 proverb. David’s point seems to be like Jesus’ teaching, “You will recognize them by their fruits” (Matt. 7:16, 20). David is known by his restraint, but Saul is known from his efforts to harm David. BACK TO 1 SAMUEL 24:13

STUDY NOTE FOR 1 SAMUEL 24:14 a dead dog. David abases himself before Saul, as Mephibosheth will later do before David (2 Sam. 9:8). The expression “dead dog” occurs only one other time in the OT, in 2 Sam. 16:9. “Dog” is usually an insult (17:43; 2 Sam. 3:8; 2 Kin. 8:13). This comment by David underlines his humility (see 1 Sam. 2:7, 8). BACK TO 1 SAMUEL 24:14

STUDY NOTE FOR 1 SAMUEL 24:17 You are more righteous than I. Having just escaped with his life, Saul experiences a rare moment of remorse. His testimony to David’s righteousness recognizes David’s right to rule; even Saul acknowledges that David did not rise to power by illicit means. BACK TO 1 SAMUEL 24:17

STUDY NOTE FOR 1 SAMUEL 24:20 you shall surely be king. Cf. Samuel’s rebuke of Saul in 13:14: “But now your kingdom shall not continue.” Yet in contrast to Jonathan’s action in 18:4 (note), Saul gives no sign of being ready to give the throne to David (cf. 26:25 note). BACK TO 1 SAMUEL 24:20

STUDY NOTES FOR 1 SAMUEL 25

STUDY NOTE FOR 1 SAMUEL 25:1 all Israel ... mourned for him. The extent of mourning is a sign of Samuel’s prominence as a leader. Cf. the mourning that accompanied the deaths of Jacob (Gen. 50:10), Aaron (Num. 20:29), and Moses (Deut. 34:8).

Ramah. Samuel’s hometown (1:1 note).

Paran. A region located in the northeast Sinai Peninsula immediately to the northwest of the Gulf of Aqaba and southeast of Kadesh-barnea. BACK TO 1 SAMUEL 25:1

STUDY NOTE FOR 1 SAMUEL 25:2 Maon. See 23:24.

Carmel. The same Carmel where Saul erected a monument in his own honor (15:12 notes). The setting of this incident near Carmel is the first of many reminders of Saul in this chapter. Although Carmel is a Judahite site, it seems to have political leanings toward Saul. BACK TO 1 SAMUEL 25:2

STUDY NOTE FOR 1 SAMUEL 25:3 Nabal. In v. 25 Abigail explains the name as meaning “folly.” It seems unlikely that parents would name a child “fool.” The etymological meaning of the name is probably related to an Arabic word that means “noble.” “Folly” is thus a disparaging play on a name that sounds like “fool.”

Calebite. Nabal is of the clan of Caleb, the trustworthy spy during the conquest who later settles in Hebron. Maon is merely eight miles (13 km) south of Hebron. On Caleb’s tribal holdings, see Josh. 14:13; 15:13. The similarity of the name “Caleb” to the Hebrew word for “dog” (cf. 24:14 note) may account for the inclusion of this particular detail in the introduction of Nabal. BACK TO 1 SAMUEL 25:3

STUDY NOTE FOR 1 SAMUEL 25:8 your son David. Cf. the attitude of respect and deference adopted by David in addressing Saul as “my father” in 24:11. BACK TO 1 SAMUEL 25:8

STUDY NOTE FOR 1 SAMUEL 25:14 he railed at them. Nabal’s attack on David’s messengers is vicious. The Hebrew verb translated “railed” means “to shriek” or “to fly at” something and is closely related to the Hebrew noun for “birds of prey.” The same verb is used of Saul in 15:19 to describe his unrestrained “pouncing” upon the Amalekite spoils (cf. 14:32). BACK TO 1 SAMUEL 25:14

STUDY NOTE FOR 1 SAMUEL 25:16 They were a wall to us. Not only have David’s men refrained from inflicting harm (v. 7); their presence has given protection to the shepherds of Nabal (v. 21). BACK TO 1 SAMUEL 25:16

STUDY NOTE FOR 1 SAMUEL 25:17 he is such a worthless man that one cannot speak to him. The designation “worthless man” is lit. “a son of Belial” (cf. 1:16; 2:12; 10:26, 27). Nabal’s plight springs from his wickedness. His lack of knowledge is a refusal to know. BACK TO 1 SAMUEL 25:17

STUDY NOTE FOR 1 SAMUEL 25:19 But she did not tell her husband Nabal. In refusing to confide in her husband, Abigail shows her lack of confidence in him. In view of Abigail’s insight into the Lord’s choice of David (v. 28 and note), her decision to go against her husband’s wishes seems to fall under the category of obeying God rather than men (Acts 5:29). BACK TO 1 SAMUEL 25:19

STUDY NOTE FOR 1 SAMUEL 25:22 if by morning I leave ... one male. Unrestrained by any special status of the man Nabal (cf. 24:9–12), David is intent upon exacting personal revenge. BACK TO 1 SAMUEL 25:22

STUDY NOTE FOR 1 SAMUEL 25:25 Abigail calls Nabal “a son of Belial” (see note on 25:17).

as his name is, so is he. See note on v. 3. BACK TO 1 SAMUEL 25:25

STUDY NOTE FOR 1 SAMUEL 25:28 a sure house. Abigail’s perception of David is as right as her husband’s is wrong (vv. 10, 11; 2 Sam. 7:11–16).

fighting the battles of the LORD . Abigail’s words hint at the difference between David’s proper military role and the personal vendetta he is now pursuing. Righteous engagement in conflict means standing boldly for God and leaving personal injuries to be dealt with by the Lord (24:12).

evil shall not be found in you. To take his own revenge on an enemy will make David little better than Saul, and David later praises the Lord for sending Abigail to deter him from such a transgression (v. 32). BACK TO 1 SAMUEL 25:28

STUDY NOTE FOR 1 SAMUEL 25:29 bound ... bundle ... sling ... sling. Note the poetic repetition in Abigail’s speech. BACK TO 1 SAMUEL 25:29

STUDY NOTE FOR 1 SAMUEL 25:36 like the feast of a king. This phrase invites the thought that Nabal is somehow like another king, Saul. BACK TO 1 SAMUEL 25:36

STUDY NOTE FOR 1 SAMUEL 25:39 Blessed be the LORD . It would have been wrong for David to take matters into his own hands, but not because Nabal was innocent. Having heard of Nabal’s death, David thanks the Lord for keeping him from personal wrongdoing while at the same time upholding his cause. BACK TO 1 SAMUEL 25:39

STUDY NOTE FOR 1 SAMUEL 25:40–44 Abigail ... Ahinoam ... Michal. David now has three wives: Michal, Saul’s daughter, who has been given to someone else; Ahinoam; and Abigail. See also 2 Sam. 2:2; 3:2, 3. BACK TO 1 SAMUEL 25:40

STUDY NOTES FOR 1 SAMUEL 26

STUDY NOTE FOR 1 SAMUEL 26:1 Ziphites came to Saul. See note on 23:19; cf. 24:2. BACK TO 1 SAMUEL 26:1

STUDY NOTE FOR 1 SAMUEL 26:6 Abishai the son of Zeruiah. See note on 2 Sam. 2:18. BACK TO 1 SAMUEL 26:6

STUDY NOTE FOR 1 SAMUEL 26:8 God has given your enemy. See note on 24:4. BACK TO 1 SAMUEL 26:8

STUDY NOTE FOR 1 SAMUEL 26:9 against the LORD’s anointed. See note on 24:6. BACK TO 1 SAMUEL 26:9

STUDY NOTE FOR 1 SAMUEL 26:10 the LORD will strike him. David’s words express an assurance gained, or at least reinforced, by the Lord’s recent dealings with Nabal (25:38, 39). BACK TO 1 SAMUEL 26:10

STUDY NOTE FOR 1 SAMUEL 26:12 a deep sleep from the LORD . David’s survival and ultimate success are divinely overseen and directed (cf. 30:2, 19 and notes). BACK TO 1 SAMUEL 26:12

STUDY NOTE FOR 1 SAMUEL 26:19 the heritage of the LORD . See note on 2 Sam. 20:19.

Go, serve other gods. David means that he has been expelled to live among aliens, away from the people of God. BACK TO 1 SAMUEL 26:19

STUDY NOTE FOR 1 SAMUEL 26:20 flea. Cf. 24:14.

a partridge. The partridge (Heb. “caller”) is a cleverly chosen name for David, who stands on the crest of a mountain and “calls” (vv. 13, 14). BACK TO 1 SAMUEL 26:20

STUDY NOTE FOR 1 SAMUEL 26:21 I have sinned. Return. David’s response to Saul’s confession and invitation (v. 22) indicates he doubts Saul’s sincerity; cf. Samuel’s response to a similar invitation by Saul in 15:24–26. BACK TO 1 SAMUEL 26:21

STUDY NOTE FOR 1 SAMUEL 26:25 Blessed be you, my son David. Saul’s behavior is erratic, and David trusts neither his confessions nor his blessings (27:1; 24:20 note). BACK TO 1 SAMUEL 26:25

STUDY NOTES FOR 1 SAMUEL 27

STUDY NOTE FOR 1 SAMUEL 27:1 one day by the hand of Saul. Despite recently learned lessons of faith (26:10), David tires of being a fugitive in constant danger and gives in to the human fear that Saul will eventually succeed in destroying him. David’s anxiety may be heightened since he and his men have their families with them (v. 3). For the second time (21:10), David seeks refuge among Israel’s archenemies, the Philistines. BACK TO 1 SAMUEL 27:1

STUDY NOTE FOR 1 SAMUEL 27:2 Achish. Now that the rift between David and Saul is conspicuous and indisputable, Achish readily accepts David’s presence, doubtless hoping to benefit from David’s allegiance in his own struggles against Saul (29:6). For the location of Gath, see 5:8. BACK TO 1 SAMUEL 27:2

STUDY NOTE FOR 1 SAMUEL 27:3 his two wives. See note on 25:40–44. BACK TO 1 SAMUEL 27:3

STUDY NOTE FOR 1 SAMUEL 27:5 in the royal city with you. While David’s request to be assigned to “one of the country towns” is ostensibly based on a desire not to burden the royal city, it promises him a greater freedom of action by removing him from the eyes of Achish (vv. 8–11). BACK TO 1 SAMUEL 27:5

STUDY NOTE FOR 1 SAMUEL 27:6 Ziklag. Once an Israelite possession, Ziklag is under Philistine control at this time. Listed among the cities of Judah (Josh. 15:31; 19:5), ancient Ziklag may have been at Tel esh-Shariah, fifteen miles (24 km) northwest of Beersheba.

kings of Judah. This expression is probably from the viewpoint of a time after the division of Israel into the northern and southern kingdoms (1 Kin. 12). BACK TO 1 SAMUEL 27:6

STUDY NOTE FOR 1 SAMUEL 27:8 Geshurites. Neighbors of the Philistines (Josh. 13:2), these people are not the same as the Geshurites from east of the Jordan (Josh. 13:11; 2 Sam. 15:8; 1 Chr. 2:23). David’s wife, Absalom’s mother (2 Sam. 3:3), is from the Geshurites east of the Jordan.

Girzites. Not identifiable; Gezer is quite distant.

Amalekites. See note on 15:2.

Shur. See note on 15:7. BACK TO 1 SAMUEL 27:8

STUDY NOTE FOR 1 SAMUEL 27:9 leave neither man nor woman alive. David’s practice will conceal his double-dealings from Achish (v. 11). Whether it was right is doubtful at best in the absence of any indication that the Lord has ordered his actions. This is was a partial ban in which David destroys all humans but takes other things for spoil. BACK TO 1 SAMUEL 27:9

STUDY NOTE FOR 1 SAMUEL 27:10 David would say. This is not the first time David thinks it necessary to deceive (20:6; 21:2 and notes; cf. 16:2 note).

the Negeb of Judah. See 2 Sam. 24:7; 2 Chr. 28:18. The large southern region of Israel, the Negeb, extends from Beersheba south to the Gulf of Aqaba.

Jerahmeelites. 1 Chr. 2:9–15 mentions Jerahmeel as a descendant of Judah through Hezron and as a brother of Ram, an ancestor of David.

Kenites. Kenites and Jerahmeelites are mentioned together in 30:29. BACK TO 1 SAMUEL 27:10

STUDY NOTE FOR 1 SAMUEL 27:12 Achish trusted David. Achish is deceived by David’s pretense of raiding villages in Judah and its environs. BACK TO 1 SAMUEL 27:12

STUDY NOTES FOR 1 SAMUEL 28

STUDY NOTE FOR 1 SAMUEL 28:1 Understand. Achish points out that his benevolence to David has certain strings attached. The same Hebrew phrase is used in Solomon’s warning to Shimei in 1 Kin. 2:37, 42. BACK TO 1 SAMUEL 28:1

STUDY NOTE FOR 1 SAMUEL 28:2 what your servant can do. The irony of David’s ambiguous answer (will David fight for or against him?) has a counterpoint in the perhaps unconscious irony of Achish’s reply.

my bodyguard for life. Presumably Achish’s offer is contingent on David’s performance in battle. The Hebrew term used by Achish for “bodyguard,” lit. “keeper of my head,” is an unfortunate choice of words in view of David’s treatment of Goliath (17:49–54). This story will resume in 29:1. BACK TO 1 SAMUEL 28:2

STUDY NOTE FOR 1 SAMUEL 28:3 Samuel had died. The death of Samuel signals the passing of an era.

the mediums and the necromancers. Although Saul’s expulsion of mediums and necromancers is fully in keeping with Mosaic law (Lev. 19:31; 20:6, 27; Deut. 18:9–14), it does not prove his personal zeal for the religion of Israel. Saul’s consultation of a medium is a clear indication of unfaithfulness and disobedience (1 Chr. 10:13); Lev. 20:6 says that such a person is to be “cut ... off from among his people.” BACK TO 1 SAMUEL 28:3

STUDY NOTE FOR 1 SAMUEL 28:4 Shunem. Located at modern Sulem in the eastern part of the Jezreel Valley. Shunem is the site of the Philistine camp on the eve of the battle in which Saul died (ch. 31).

Gilboa. This is probably the mountain range that begins five miles (8 km) south of Shunem and extends south along the eastern edge of the plain of Jezreel. It could also be a village located in the heart of the Gilboa range eleven miles (18 km) south of Shunem. See 29:1 and note. BACK TO 1 SAMUEL 28:4

STUDY NOTE FOR 1 SAMUEL 28:5 his heart trembled greatly. See 17:11 and note. BACK TO 1 SAMUEL 28:5

STUDY NOTE FOR 1 SAMUEL 28:6 the LORD did not answer him. Saul’s inquiry is prompted by anxiety (v. 5), not piety, and the Lord’s refusal to answer is reminiscent of the threat of 8:18.

by dreams, or by Urim, or by prophets. Saul rejected the Lord and as a consequence was rejected by the Lord (15:23 and note). This has cut him off from the usual means of divine inquiry. Whereas David had the prophet Gad in his retinue (22:5), it is unlikely that a true prophet has accompanied Saul. Moreover, the authentic ephod containing the Urim and Thummim (2:28 note) has come into David’s possession through Abiathar (23:6). BACK TO 1 SAMUEL 28:6

STUDY NOTE FOR 1 SAMUEL 28:7 Seek out for me a woman who is a medium. His purge of the land notwithstanding (v. 3 note), Saul seems to have no doubt that a medium can be found, and his attendants can name one immediately.

En-dor. Josh. 17:11, 12 attests to a persistent Canaanite influence at En-dor, which is about four miles (6 km) northeast of Shunem (v. 4 note). Saul’s recourse to En-dor takes him behind Philistine lines. BACK TO 1 SAMUEL 28:7

STUDY NOTE FOR 1 SAMUEL 28:12 the woman saw Samuel. Probably this is Samuel himself, not merely an apparition. The consternation of the medium shows that the figure is something outside her usual experience of magic arts. The narrator calls it simply “Samuel,” and what the figure says is consistent with Samuel’s pronouncements when he was alive (esp. ch. 15). For some reason the Lord allows Samuel to visit Saul. It is clear from the medium’s reaction that she cannot compel him to appear. BACK TO 1 SAMUEL 28:12

STUDY NOTE FOR 1 SAMUEL 28:14 Saul knew that it was Samuel. Apparently Saul recognizes Samuel when the woman describes his mantle. Robes have symbolized the fate of Saul’s kingship in a variety of ways, and mention of Samuel’s mantle recollects the devastating pronouncement of 15:28 (see also 18:4; 24:4–6). BACK TO 1 SAMUEL 28:14

STUDY NOTE FOR 1 SAMUEL 28:15 Saul’s egotism is on display in this verse: he uses the first-person pronoun six times in his response to Samuel. BACK TO 1 SAMUEL 28:15

STUDY NOTE FOR 1 SAMUEL 28:19 you and your sons shall be with me. That is, among the dead (31:2–4). BACK TO 1 SAMUEL 28:19

STUDY NOTE FOR 1 SAMUEL 28:23 I will not eat. See note on 1:7. BACK TO 1 SAMUEL 28:23

STUDY NOTE FOR 1 SAMUEL 28:24 fattened calf. Much has changed since Saul’s first encounter with Samuel, when he was designated as the one to deliver Israel from the Philistines (9:16) and was treated to a festal meal by the prophet (9:22–24). Now in his last encounter with Samuel, on the eve of his own death and the crushing Philistine defeat of Israel, Saul is treated to a fatted calf by a medium. BACK TO 1 SAMUEL 28:24

STUDY NOTES FOR 1 SAMUEL 29

STUDY NOTE FOR 1 SAMUEL 29:1 the Philistines had gathered. This notice resumes the account initiated in 28:1, 2 but suspended in order to relate Saul’s visit with the medium (28:3–25).

Aphek. Probably the same Aphek mentioned in 4:1 (note), twenty-eight miles (45 km) north of Gath. The Philistines assemble their forces at Aphek before continuing their northward march (v. 2). The site is located on the main highway called the “Great Trunk Road.”

Jezreel. North of Mount Gilboa, a few miles south of Shunem, and forty miles (64 km) northeast of Aphek. BACK TO 1 SAMUEL 29:1

STUDY NOTE FOR 1 SAMUEL 29:3 Hebrews. See note on 4:6.

I have found no fault in him. This judgment is a measure of Achish’s gullibility, not David’s sincerity (27:8–12). BACK TO 1 SAMUEL 29:3

STUDY NOTE FOR 1 SAMUEL 29:4 lest in the battle he become an adversary. The other Philistine commanders are less gullible than Achish and perhaps still carry painful memories of mid-battle defection in an earlier war with Israel (14:21). BACK TO 1 SAMUEL 29:4

STUDY NOTE FOR 1 SAMUEL 29:5 Is not this David, of whom they sing. See note on 18:7; 21:11. Apparently this song is famously known even in Philistia. BACK TO 1 SAMUEL 29:5

STUDY NOTE FOR 1 SAMUEL 29:8 But what have I done. A protest of genuine innocence when spoken to Saul (26:18), the question is now no more than a ruse. David has indeed done much (27:8–12)—if Achish is willing to see it.

that I may not go and fight against the enemies of my lord the king. As in 28:2, David deals in ambiguities apparent to the reader, if not to Achish. The ambiguity here is the identity of “my lord the king.” It could be Achish, Saul, or possibly God Himself. BACK TO 1 SAMUEL 29:8

STUDY NOTE FOR 1 SAMUEL 29:9 you are as blameless in my sight as an angel of God. Achish’s grossly misplaced confidence makes him appear practically a fool. On the expression “angel of God,” see 2 Sam. 14:17, 20; 19:27. BACK TO 1 SAMUEL 29:9

STUDY NOTES FOR 1 SAMUEL 30

STUDY NOTE FOR 1 SAMUEL 30:1 Ziklag. See note on 27:6.

Amalekites had made a raid. See notes on 15:2, 8. Having been the victims of David’s forays (27:8), the Amalekites have taken the opportunity of David’s absence from Ziklag to retaliate.

the Negeb. See note on 27:10. BACK TO 1 SAMUEL 30:1

STUDY NOTE FOR 1 SAMUEL 30:2 They killed no one. A remarkable evidence of the Lord’s providential protection of David (v. 19; 26:12), whose own practice has been quite different (27:9). BACK TO 1 SAMUEL 30:2

STUDY NOTE FOR 1 SAMUEL 30:3 their wives and sons and daughters taken captive. This turn of events is especially troubling, inasmuch as concern for the safety of their families may have motivated the retreat of David and his men to Philistine territory in the first place (27:1 note). BACK TO 1 SAMUEL 30:3

STUDY NOTE FOR 1 SAMUEL 30:6 David strengthened himself in the LORD his God. See note on 23:16. BACK TO 1 SAMUEL 30:6

STUDY NOTE FOR 1 SAMUEL 30:7 Abiathar brought the ephod. See note on 22:20. BACK TO 1 SAMUEL 30:7

STUDY NOTE FOR 1 SAMUEL 30:9 brook Besor. Seasonal rivers (or wadis) from the vicinity of Beersheba and south converge to form the brook Besor, which runs northwest to empty into the Mediterranean. David and his men have come to the ravine some thirteen miles (21 km) south of Ziklag. BACK TO 1 SAMUEL 30:9

STUDY NOTE FOR 1 SAMUEL 30:10 too exhausted. Their exhaustion is not surprising after a march of more than sixty miles (nearly 100 km) from Aphek (29:1–11) to the brook Besor. BACK TO 1 SAMUEL 30:10

STUDY NOTE FOR 1 SAMUEL 30:14 the Negeb of the Cherethites. The Cherethites were probably from Crete. They are often mentioned alongside the Philistines (Ezek. 25:16; Zeph. 2:5). The “Cherethites and Pelethites” served under the command of Benaiah, son of Jehoiada, as professional troops loyal to David (2 Sam. 8:18; 15:18; 20:7, 23) and, for a short time at least, to Solomon (1 Kin. 1:44). They seem to have been the king’s bodyguard (2 Sam. 23:20, 23).

the Negeb of Caleb. Caleb, son of Jephunneh, is first mentioned in Num. 13:6 as one of the spies chosen to scout out the land of Canaan. He is commended in Num. 14:24 as one who followed the Lord “fully” and who therefore would receive an inheritance in the Promised Land. His inheritance included Hebron (Josh. 14:13, 14; Judg. 1:20). BACK TO 1 SAMUEL 30:14

STUDY NOTE FOR 1 SAMUEL 30:19 Nothing was missing. This is further, striking evidence of the Lord’s watchful care over David’s affairs (v. 2 note). BACK TO 1 SAMUEL 30:19

STUDY NOTE FOR 1 SAMUEL 30:21 brook Besor. See note on v. 9. BACK TO 1 SAMUEL 30:21

STUDY NOTE FOR 1 SAMUEL 30:22 worthless fellows. See note on 2:12, where the same Hebrew expression is used. BACK TO 1 SAMUEL 30:22

STUDY NOTE FOR 1 SAMUEL 30:23 what the LORD has given us. David recognizes that the successful rescue is not his doing but the Lord’s (vv. 2, 19 and notes). This leads him to reject the idea that the frontline troops have a right to more spoil than those who stayed behind. BACK TO 1 SAMUEL 30:23

STUDY NOTE FOR 1 SAMUEL 30:26 spoil to ... the elders of Judah. Probably he is thanking them for the help he received in escaping from Saul (v. 31), though it is also in this area that David’s kingship is first officially recognized (2 Sam. 2:1–4). BACK TO 1 SAMUEL 30:26

STUDY NOTE FOR 1 SAMUEL 30:27–31 As v. 31 says, these cities are within the range of David’s roamings as a fugitive. All of them are in the south of Judah. This Bethel (v. 27) should not be confused with the more northern city of the same name (7:16 note). BACK TO 1 SAMUEL 30:27

STUDY NOTES FOR 1 SAMUEL 31

STUDY NOTE FOR 1 SAMUEL 31:1 Mount Gilboa. See note on 28:4. BACK TO 1 SAMUEL 31:1

STUDY NOTE FOR 1 SAMUEL 31:2 Jonathan and Abinadab and Malchi-shua, the sons of Saul. See 14:49. For a listing of all four sons of Saul, see 1 Chr. 8:33. Only one of Saul’s sons remains alive after the battle (see 2 Sam. 2:8). BACK TO 1 SAMUEL 31:2

STUDY NOTE FOR 1 SAMUEL 31:4 uncircumcised. See note on 14:6.

Saul took his own sword and fell upon it. While some praise Saul’s action as worthy of a tragic hero, the tenor of the books of Samuel points in another direction. To be commended are those who, like David, in times of distress find strength in God (23:16; 30:6), and who, like Jonathan, yield fully to His will (18:4, 28, 29; 19:4; 20:31; 23:17 and notes). BACK TO 1 SAMUEL 31:4

STUDY NOTE FOR 1 SAMUEL 31:6 all his men. On the qualified sense of “all,” see note on 15:8. BACK TO 1 SAMUEL 31:6

STUDY NOTE FOR 1 SAMUEL 31:10 Ashtaroth. The fertility goddesses of the Canaanites.

Beth-shan. Located in the Jordan Valley some sixteen miles (26 km) south of the Sea of Chinnereth (Galilee), this border city of the territory of Manasseh is listed in Josh. 17:11, 16; Judg. 1:27 among those cities that resisted Israelite occupation and remained Canaanite and Philistine strongholds. BACK TO 1 SAMUEL 31:10

STUDY NOTE FOR 1 SAMUEL 31:11 Jabesh-gilead. See note on 11:1. BACK TO 1 SAMUEL 31:11

STUDY NOTE FOR 1 SAMUEL 31:12 took the body of Saul ... from the wall. This courageous act of the “valiant men” of Jabesh-gilead is an expression of gratitude for their rescue by Saul, recounted in ch. 11. It is regarded as shameful in Saul’s era for the dead to remain unburied. BACK TO 1 SAMUEL 31:12

FOOTNOTES FOR 1 SAMUEL 1

1 Syriac; the meaning of the Hebrew is uncertain. Septuagint And, although he loved Hannah, he would give Hannah only one portion, because the LORD had closed her womb

1 Samuel sounds like the Hebrew for heard of God 2 Dead Sea Scroll, Septuagint, Syriac; Masoretic Text three bulls 3 An ephah was about 3/5 bushel or 22 liters

FOOTNOTES FOR 1 SAMUEL 2

1 Hebrew na‘ar can be rendered boy (2:11, 18, 21, 26; 3:1, 8), servant (2:13, 15), or young man (2:17), depending on the context

1 Hebrew kick at 2 Septuagint; Hebrew your; twice in this verse 3 Hebrew increase 4 Septuagint; Hebrew die as men

FOOTNOTES FOR 1 SAMUEL 3

1 Or blaspheming for themselves

FOOTNOTES FOR 1 SAMUEL 4

1 Or he

1 Or gone into exile; also verse 22

FOOTNOTES FOR 1 SAMUEL 6

1 Most Hebrew manuscripts struck of the people seventy men, fifty thousand men

FOOTNOTES FOR 1 SAMUEL 7

1 Hebrew; Septuagint, Syriac Jeshanah 2 Ebenezer means stone of help

FOOTNOTES FOR 1 SAMUEL 8

1 Septuagint cattle

FOOTNOTES FOR 1 SAMUEL 9

1 Hebrew young man; also verses 7, 8, 10, 27 2 A shekel was about 2/5 ounce or 11 grams 3 Or leader 4 Septuagint adds the affliction of

1 Hebrew appointed, saying, ‘I have invited the people’ 2 Septuagint; Hebrew and he spoke with Saul 3 Septuagint; Hebrew And they arose early and at the break of dawn

FOOTNOTES FOR 1 SAMUEL 10

4 Or leader 5 Septuagint; Hebrew lacks over his people Israel? And you shall... . to be prince 6 Gibeath-elohim means the hill of God

1 Gibeah means the hill 2 Septuagint adds finally he brought the family of the Matrites near, man by man

FOOTNOTES FOR 1 SAMUEL 12

1 Septuagint; Hebrew lacks Testify against me 2 Septuagint; Hebrew lacks is witness 3 Septuagint; Hebrew lacks and the Egyptians oppressed them 4 Septuagint the army of Jabin king of Hazor 5 Septuagint, Syriac; Hebrew Bedan

1 Septuagint; Hebrew fathers

FOOTNOTES FOR 1 SAMUEL 13

2 Hebrew Saul was one year old when he became king, and he reigned two years over Israel (see 1 Samuel 10:6); some Greek manuscripts give Saul’s age when he began to reign as thirty years

1 Or leader 2 Septuagint; Hebrew lacks The rest of the people ... from Gilgal 3 Septuagint; Hebrew plowshare 4 Hebrew was a pim

1 A shekel was about 2/5 ounce or 11 grams 2 The meaning of the Hebrew verse is uncertain

FOOTNOTES FOR 1 SAMUEL 14

3 Or under the pomegranate [tree] 4 Septuagint Do all that your mind inclines to 5 Hebrew a yoke 6 Or became a panic from God 7 Septuagint; Hebrew they went here and there

1 Hebrew; Septuagint “Bring the ephod.” For at that time he wore the ephod before the people 2 Hebrew land 3 Septuagint; Hebrew this day

1 Vulgate and Septuagint; Hebrew Therefore Saul said to the LORD, the God of Israel, “Give Thummim.”

FOOTNOTES FOR 1 SAMUEL 15

2 That is, set apart (devote) as an offering to the Lord (for destruction); also verses 8, 9, 15, 18, 20, 21

1 The meaning of the Hebrew term is uncertain 2 See also verses 29, 35

1 Or haltingly (compare Septuagint); the Hebrew is uncertain

FOOTNOTES FOR 1 SAMUEL 16

1 Or smallest

FOOTNOTES FOR 1 SAMUEL 17

1 Hebrew; Septuagint, Dead Sea Scroll and Josephus four 2 A cubit was about 18 inches or 45 centimeters 3 A shekel was about 2/5 ounce or 11 grams 4 Septuagint, Syriac; Hebrew advanced among men 5 An ephah was about 3/5 bushel or 22 liters

1 Septuagint; Hebrew Gai

FOOTNOTES FOR 1 SAMUEL 18

1 Or triangles, or three-stringed instruments

1 Hebrew by two

FOOTNOTES FOR 1 SAMUEL 19

2 Or a household god

FOOTNOTES FOR 1 SAMUEL 20

1 Hebrew lacks be witness 2 Or but if I die, do not cut off 3 Septuagint earth, 16 let not the name of Jonathan be cut off from the house of David. And may 4 Septuagint; Hebrew the stone Ezel 5 Compare Septuagint; Hebrew stood up

1 Septuagint; Hebrew from beside the south 2 This sentence is 21:1 in Hebrew

FOOTNOTES FOR 1 SAMUEL 21

3 Ch 21:2 in Hebrew

FOOTNOTES FOR 1 SAMUEL 22

1 Or discontented 2 Syriac, Vulgate; Hebrew go out

1 Septuagint, Targum; Hebrew and has turned aside to

FOOTNOTES FOR 1 SAMUEL 23

1 Or Rock of Divisions 2 Ch 24:1 in Hebrew

FOOTNOTES FOR 1 SAMUEL 24

3 Ch 24:2 in Hebrew 4 Hebrew cover his feet 5 Septuagint, Syriac, Targum; Hebrew it [my eye] spared you

FOOTNOTES FOR 1 SAMUEL 25

1 A seah was about 7 quarts or 7.3 liters 2 Septuagint to David 3 Nabal means fool

1 Or leader

FOOTNOTES FOR 1 SAMUEL 30

1 Septuagint; Hebrew lacks and all

1 Compare 22:2 2 The meaning of the Hebrew clause is uncertain

The SECOND BOOK of

Samuel

TITLE AND AUTHOR

1 and 2 Samuel originally formed a single book. For discussions of most topics related to 1 and 2 Samuel, see Introduction to 1 Samuel.

CHARACTERISTICS AND PRIMARY THEMES

The entire account of 2 Samuel centers on the kingship of David; it is, in a sense, his court history. The book may be divided into four sections in regard to his kingship: David’s ascendancy to the throne, first over Judah and then over all Israel (1:1–5:5); David’s glorious kingship (5:6–10:19); the failure of his kingship (11:1–20:26); and then some final reflections on his kingship (21:1–24:25), including his last words (23:1–7).

In addition to the themes covered in the introduction to 1 Samuel, additional features of 2 Samuel require highlighting. Importantly, 2 Sam. 7 describes the covenant that God established with David. Although God denied David’s request to build a temple for him (vv. 4–7), He promised, through the prophet Nathan, that one of David’s “offspring” would be established on the throne of Israel (v. 12). This descendant would one day build a house, or temple, for the Lord (v. 13a). Additionally, the eternal nature of the descendant’s kingship is underscored as God vowed that it would last “forever” (vv. 13b, 16). God would discipline David’s offspring for iniquity but would not abandon him (vv. 15–16). This prophecy found its initial fulfillment in David’s son Solomon: Solomon was David’s direct descendant, he was established as king over Israel, and he built the temple of the Lord. The prophecy of the Davidic covenant, however, has greater expectations than what occurred in the time of Solomon, especially in regard to the kingship’s eternality. Indeed, there appeared a greater fulfillment of the prophecy in the coming of Jesus Christ: He is the son of David, He is the true king of Israel, He is building a greater temple (Heb. 3:1–4), and His throne is eternal.

The pivot of the book of 2 Samuel is David’s sin with Bathsheba and against Uriah in chapters 11–12. When confronted by Nathan, David’s repentance was genuine, and God’s forgiveness was immediate. Yet sin still had its consequences for David and his reign. In his later years, David witnessed his own sins replicated in the lives of his sons. God further promised that “the sword shall never depart” from David’s house (12:10). The king lived to see four of his sons die, three of them—Absalom, Amnon, and Adonijah—by the sword. Not until David survived two rebellions, first by his son Absalom and then by Sheba, son of Bichri (ch. 20), did David’s reign regain a measure of equilibrium.

Thematic closure is provided for the books of 1 and 2 Samuel by a kind of epilogue in 2 Sam. 21–24. These chapters are symmetrical in outline, and at the center are two poems celebrating the two fundamental reasons for David’s blessedness. First, the Lord was his deliverer (22:2–51); and, second, the Lord made an “everlasting covenant” with him (23:1–7). This ending demonstrates the fervor of David’s heart and the way that he valued his relationship with God above all else.

OUTLINE OF 2 SAMUEL

I. GOD ENTHRONES DAVID OVER JUDAH AND ISRAEL (1:1–5:5)

A. David Becomes King over Judah (1:1–2:7)

1. David avenges and laments the deaths of Saul and Jonathan (ch. 1)

2. David anointed king over Judah (2:1–7)

B. David Becomes King over Israel (2:8–5:5)

1. Abner makes Ish-bosheth king over Israel, and there is war between the houses of Saul and David (2:8–32)

2. Abner goes over to David and is murdered by Joab (ch. 3)

3. Ish-bosheth is assassinated, and David becomes king over all Israel (4:1–5:5)

II. DAVID GAINS A CITY AND A PROMISE OF AN EVERLASTING DYNASTY (5:6–10:19)

A. David Establishes His Capital in Jerusalem (5:6–6:23)

1. David captures Jerusalem and defeats the Philistines (5:6–25)

2. David brings the ark of God to Jerusalem (ch. 6)

B. God Promises David an Everlasting Dynasty (ch. 7)

C. David’s Achievements as King (chs. 8–10)

1. David’s victories and officers (ch. 8)

2. David’s kindness to Mephibosheth (ch. 9)

3. David’s kindness to Hanun is rebuffed, and war with Ammon ensues (ch. 10)

III. DAVID SINS AND SUFFERS THE CONSEQUENCES (CHS. 11–20)

A. David Sins and Finds Reconciliation (chs. 11; 12)

1. Bathsheba and Uriah (ch. 11)

2. David repents, but his sin carries consequences (ch. 12)

B. David’s Sons Sin, and Reconciliation Is Incomplete (chs. 13; 14)

1. Amnon commits sexual sin, and Absalom commits murder (ch. 13)

2. Absalom returns to Jerusalem but is not fully reconciled to David (ch. 14)

C. Absalom Rebels and Dies (chs. 15–18)

1. Absalom revolts against David, and David flees Jerusalem (ch. 15)

2. Shimei curses David (ch. 16)

3. Hushai confuses the war council of Absalom (ch. 17)

4. Absalom is killed by Joab and mourned by David (ch. 18)

D. God Restores David’s Reign (chs. 19; 20)

1. David returns to Jerusalem (ch. 19)

2. Sheba’s attempts to secede (ch. 20)

IV. EPILOGUE: LAST WORDS ABOUT DAVID’S REIGN (CHS. 21–24)

A. A Famine Resulting from Saul’s Sin Is Stopped (21:1–14)

B. Human Agents of David’s Success (21:15–22)

C. David Sings the Praises of God (ch. 22)

D. David’s Last Words (23:1–7)

E. More Human Agents of David’s Success (23:8–39)

F. A Plague Resulting from David’s Sin Is Stopped (ch. 24)

DAVID HEARS OF SAUL’S DEATH

1  After the death of Saul, when David had returned from striking down the Amalekites, David remained two days in Ziklag. [2] And on the third day, behold, a man came from Saul’s camp, with his clothes torn and dirt on his head. And when he came to David, he fell to the ground and paid homage. 3 David said to him, “Where do you come from?” And he said to him, “I have escaped from the camp of Israel.” 4 And David said to him, “How did it go? Tell me.” And he answered, “The people fled from the battle, and also many of the people have fallen and are dead, and Saul and his son Jonathan are also dead.” 5 Then David said to the young man who told him, “How do you know that Saul and his son Jonathan are dead?” [6] And the young man who told him said, “By chance I happened to be on Mount Gilboa, and there was Saul leaning on his spear, and behold, the chariots and the horsemen were close upon him. 7 And when he looked behind him, he saw me, and called to me. And I answered, ‘Here I am.’ 8 And he said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’ 9 And he said to me, ‘Stand beside me and kill me, for anguish has seized me, and yet my life still lingers.’ [10] So I stood beside him and killed him, because I was sure that he could not live after he had fallen. And I took the crown that was on his head and the armlet that was on his arm, and I have brought them here to my lord.”

11 Then David took hold of his clothes and tore them, and so did all the men who were with him. 12 And they mourned and wept and fasted until evening for Saul and for Jonathan his son and for the people of the LORD and for the house of Israel, because they had fallen by the sword. [13] And David said to the young man who told him, “Where do you come from?” And he answered, “I am the son of a sojourner, an Amalekite.” [14] David said to him, “How is it you were not afraid to put out your hand to destroy the LORD’s anointed?” [15] Then David called one of the young men and said, “Go, execute him.” And he struck him down so that he died. 16 And David said to him, “Your blood be on your head, for your own mouth has testified against you, saying, ‘I have killed the LORD’s anointed.’”

DAVID’S LAMENT FOR SAUL AND JONATHAN

[17] And David lamented with this lamentation over Saul and Jonathan his son, [18] and he said it [1] should be taught to the people of Judah; behold, it is written in the Book of Jashar. [2] He said:

[19] “Your glory, O Israel, is slain on your high places!

How the mighty have fallen!

[20] Tell it not in Gath,

publish it not in the streets of Ashkelon,

lest the daughters of the Philistines rejoice,

lest the daughters of the uncircumcised exult.

[21] “You mountains of Gilboa,

let there be no dew or rain upon you,

nor fields of offerings! [1]

For there the shield of the mighty was defiled,

the shield of Saul, not anointed with oil.

[22] “From the blood of the slain,

from the fat of the mighty,

the bow of Jonathan turned not back,

and the sword of Saul returned not empty.

23 “Saul and Jonathan, beloved and lovely!

In life and in death they were not divided;

they were swifter than eagles;

they were stronger than lions.

[24] “You daughters of Israel, weep over Saul,

who clothed you luxuriously in scarlet,

who put ornaments of gold on your apparel.

25 “How the mighty have fallen

in the midst of the battle!

“Jonathan lies slain on your high places.

[26] I am distressed for you, my brother Jonathan;

very pleasant have you been to me;

your love to me was extraordinary,

surpassing the love of women.

[27] “How the mighty have fallen,

and the weapons of war perished!”

DAVID ANOINTED KING OF JUDAH

2  After this David inquired of the LORD, “Shall I go up into any of the cities of Judah?” And the LORD said to him, “Go up.” David said, “To which shall I go up?” And he said, “To Hebron.” [2] So David went up there, and his two wives also, Ahinoam of Jezreel and Abigail the widow of Nabal of Carmel. 3 And David brought up his men who were with him, everyone with his household, and they lived in the towns of Hebron. [4] And the men of Judah came, and there they anointed David king over the house of Judah.

When they told David, “It was the men of Jabesh-gilead who buried Saul,” [5] David sent messengers to the men of Jabesh-gilead and said to them, “May you be blessed by the LORD, because you showed this loyalty to Saul your lord and buried him. 6 Now may the LORD show steadfast love and faithfulness to you. And I will do good to you because you have done this thing. 7 Now therefore let your hands be strong, and be valiant, for Saul your lord is dead, and the house of Judah has anointed me king over them.”

ISH-BOSHETH MADE KING OF ISRAEL

[8] But Abner the son of Ner, commander of Saul’s army, took Ish-bosheth the son of Saul and brought him over to Mahanaim, [9] and he made him king over Gilead and the Ashurites and Jezreel and Ephraim and Benjamin and all Israel. [10] Ish-bosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David. [11] And the time that David was king in Hebron over the house of Judah was seven years and six months.

THE BATTLE OF GIBEON

[12] Abner the son of Ner, and the servants of Ish-bosheth the son of Saul, went out from Mahanaim to Gibeon. [13] And Joab the son of Zeruiah and the servants of David went out and met them at the pool of Gibeon. And they sat down, the one on the one side of the pool, and the other on the other side of the pool. [14] And Abner said to Joab, “Let the young men arise and compete before us.” And Joab said, “Let them arise.” 15 Then they arose and passed over by number, twelve for Benjamin and Ish-bosheth the son of Saul, and twelve of the servants of David. 16 And each caught his opponent by the head and thrust his sword in his opponent’s side, so they fell down together. Therefore that place was called Helkath-hazzurim, [1] which is at Gibeon. 17 And the battle was very fierce that day. And Abner and the men of Israel were beaten before the servants of David.

[18] And the three sons of Zeruiah were there, Joab, Abishai, and Asahel. Now Asahel was as swift of foot as a wild gazelle. 19 And Asahel pursued Abner, and as he went, he turned neither to the right hand nor to the left from following Abner. 20 Then Abner looked behind him and said, “Is it you, Asahel?” And he answered, “It is I.” 21 Abner said to him, “Turn aside to your right hand or to your left, and seize one of the young men and take his spoil.” But Asahel would not turn aside from following him. [22] And Abner said again to Asahel, “Turn aside from following me. Why should I strike you to the ground? How then could I lift up my face to your brother Joab?” 23 But he refused to turn aside. Therefore Abner struck him in the stomach with the butt of his spear, so that the spear came out at his back. And he fell there and died where he was. And all who came to the place where Asahel had fallen and died, stood still.

24 But Joab and Abishai pursued Abner. And as the sun was going down they came to the hill of Ammah, which lies before Giah on the way to the wilderness of Gibeon. 25 And the people of Benjamin gathered themselves together behind Abner and became one group and took their stand on the top of a hill. [26] Then Abner called to Joab, “Shall the sword devour forever? Do you not know that the end will be bitter? How long will it be before you tell your people to turn from the pursuit of their brothers?” 27 And Joab said, “As God lives, if you had not spoken, surely the men would not have given up the pursuit of their brothers until the morning.” [28] So Joab blew the trumpet, and all the men stopped and pursued Israel no more, nor did they fight anymore.

29 And Abner and his men went all that night through the Arabah. They crossed the Jordan, and marching the whole morning, they came to Mahanaim. [30] Joab returned from the pursuit of Abner. And when he had gathered all the people together, there were missing from David’s servants nineteen men besides Asahel. [31] But the servants of David had struck down of Benjamin 360 of Abner’s men. [32] And they took up Asahel and buried him in the tomb of his father, which was at Bethlehem. And Joab and his men marched all night, and the day broke upon them at Hebron.

ABNER JOINS DAVID

3  There was a long war between the house of Saul and the house of David. And David grew stronger and stronger, while the house of Saul became weaker and weaker.

[2] And sons were born to David at Hebron: his firstborn was Amnon, of Ahinoam of Jezreel; [3] and his second, Chileab, of Abigail the widow of Nabal of Carmel; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; 4 and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital; 5 and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.

6 While there was war between the house of Saul and the house of David, Abner was making himself strong in the house of Saul. [7] Now Saul had a concubine whose name was Rizpah, the daughter of Aiah. And Ish-bosheth said to Abner, “Why have you gone in to my father’s concubine?” 8 Then Abner was very angry over the words of Ish-bosheth and said, “Am I a dog’s head of Judah? To this day I keep showing steadfast love to the house of Saul your father, to his brothers, and to his friends, and have not given you into the hand of David. And yet you charge me today with a fault concerning a woman. [9] God do so to Abner and more also, if I do not accomplish for David what the LORD has sworn to him, [10] to transfer the kingdom from the house of Saul and set up the throne of David over Israel and over Judah, from Dan to Beersheba.” [11] And Ish-bosheth could not answer Abner another word, because he feared him.

[12] And Abner sent messengers to David on his behalf, [1] saying, “To whom does the land belong? Make your covenant with me, and behold, my hand shall be with you to bring over all Israel to you.” [13] And he said, “Good; I will make a covenant with you. But one thing I require of you; that is, you shall not see my face unless you first bring Michal, Saul’s daughter, when you come to see my face.” [14] Then David sent messengers to Ish-bosheth, Saul’s son, saying, “Give me my wife Michal, for whom I paid the bridal price of a hundred foreskins of the Philistines.” 15 And Ish-bosheth sent and took her from her husband Paltiel the son of Laish. [16] But her husband went with her, weeping after her all the way to Bahurim. Then Abner said to him, “Go, return.” And he returned.

[17] And Abner conferred with the elders of Israel, saying, “For some time past you have been seeking David as king over you. [18] Now then bring it about, for the LORD has promised David, saying, ‘By the hand of my servant David I will save my people Israel from the hand of the Philistines, and from the hand of all their enemies.’” 19 Abner also spoke to Benjamin. And then Abner went to tell David at Hebron all that Israel and the whole house of Benjamin thought good to do.

20 When Abner came with twenty men to David at Hebron, David made a feast for Abner and the men who were with him. [21] And Abner said to David, “I will arise and go and will gather all Israel to my lord the king, that they may make a covenant with you, and that you may reign over all that your heart desires.” So David sent Abner away, and he went in peace.

22 Just then the servants of David arrived with Joab from a raid, bringing much spoil with them. But Abner was not with David at Hebron, for he had sent him away, and he had gone in peace. 23 When Joab and all the army that was with him came, it was told Joab, “Abner the son of Ner came to the king, and he has let him go, and he has gone in peace.” [24] Then Joab went to the king and said, “What have you done? Behold, Abner came to you. Why is it that you have sent him away, so that he is gone? 25 You know that Abner the son of Ner came to deceive you and to know your going out and your coming in, and to know all that you are doing.”

JOAB MURDERS ABNER

[26] When Joab came out from David’s presence, he sent messengers after Abner, and they brought him back from the cistern of Sirah. But David did not know about it. [27] And when Abner returned to Hebron, Joab took him aside into the midst of the gate to speak with him privately, and there he struck him in the stomach, so that he died, for the blood of Asahel his brother. [28] Afterward, when David heard of it, he said, “I and my kingdom are forever guiltless before the LORD for the blood of Abner the son of Ner. [29] May it fall upon the head of Joab and upon all his father’s house, and may the house of Joab never be without one who has a discharge or who is leprous or who holds a spindle or who falls by the sword or who lacks bread!” 30 So Joab and Abishai his brother killed Abner, because he had put their brother Asahel to death in the battle at Gibeon.

DAVID MOURNS ABNER

31 Then David said to Joab and to all the people who were with him, “Tear your clothes and put on sackcloth and mourn before Abner.” And King David followed the bier. 32 They buried Abner at Hebron. And the king lifted up his voice and wept at the grave of Abner, and all the people wept. [33] And the king lamented for Abner, saying,

“Should Abner die as a fool dies?

[34] Your hands were not bound;

your feet were not fettered;

as one falls before the wicked

you have fallen.”

And all the people wept again over him. 35 Then all the people came to persuade David to eat bread while it was yet day. But David swore, saying, “God do so to me and more also, if I taste bread or anything else till the sun goes down!” 36 And all the people took notice of it, and it pleased them, as everything that the king did pleased all the people. 37 So all the people and all Israel understood that day that it had not been the king’s will to put to death Abner the son of Ner. 38 And the king said to his servants, “Do you not know that a prince and a great man has fallen this day in Israel? [39] And I was gentle today, though anointed king. These men, the sons of Zeruiah, are more severe than I. The LORD repay the evildoer according to his wickedness!”

ISH-BOSHETH MURDERED

4  When Ish-bosheth, Saul’s son, heard that Abner had died at Hebron, his courage failed, and all Israel was dismayed. [2] Now Saul’s son had two men who were captains of raiding bands; the name of the one was Baanah, and the name of the other Rechab, sons of Rimmon a man of Benjamin from Beeroth (for Beeroth also is counted part of Benjamin; [3] the Beerothites fled to Gittaim and have been sojourners there to this day).

[4] Jonathan, the son of Saul, had a son who was crippled in his feet. He was five years old when the news about Saul and Jonathan came from Jezreel, and his nurse took him up and fled, and as she fled in her haste, he fell and became lame. And his name was Mephibosheth.

5 Now the sons of Rimmon the Beerothite, Rechab and Baanah, set out, and about the heat of the day they came to the house of Ish-bosheth as he was taking his noonday rest. 6 And they came into the midst of the house as if to get wheat, and they stabbed him in the stomach. Then Rechab and Baanah his brother escaped. [1] [7] When they came into the house, as he lay on his bed in his bedroom, they struck him and put him to death and beheaded him. They took his head and went by the way of the Arabah all night, 8 and brought the head of Ish-bosheth to David at Hebron. And they said to the king, “Here is the head of Ish-bosheth, the son of Saul, your enemy, who sought your life. The LORD has avenged my lord the king this day on Saul and on his offspring.” [9] But David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, “As the LORD lives, who has redeemed my life out of every adversity, [10] when one told me, ‘Behold, Saul is dead,’ and thought he was bringing good news, I seized him and killed him at Ziklag, which was the reward I gave him for his news. 11 How much more, when wicked men have killed a righteous man in his own house on his bed, shall I not now require his blood at your hand and destroy you from the earth?” [12] And David commanded his young men, and they killed them and cut off their hands and feet and hanged them beside the pool at Hebron. But they took the head of Ish-bosheth and buried it in the tomb of Abner at Hebron.

DAVID ANOINTED KING OF ISRAEL

5  Then all the tribes of Israel came to David at Hebron and said, “Behold, we are your bone and flesh. [2] In times past, when Saul was king over us, it was you who led out and brought in Israel. And the LORD said to you, ‘You shall be shepherd of my people Israel, and you shall be prince [2] over Israel.’” [3] So all the elders of Israel came to the king at Hebron, and King David made a covenant with them at Hebron before the LORD, and they anointed David king over Israel. [4] David was thirty years old when he began to reign, and he reigned forty years. [5] At Hebron he reigned over Judah seven years and six months, and at Jerusalem he reigned over all Israel and Judah thirty-three years. [3]

[6] And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land, who said to David, “You will not come in here, but the blind and the lame will ward you off”—thinking, “David cannot come in here.” [7] Nevertheless, David took the stronghold of Zion, that is, the city of David. [8] And David said on that day, “Whoever would strike the Jebusites, let him get up the water shaft to attack ‘the lame and the blind,’ who are hated by David’s soul.” Therefore it is said, “The blind and the lame shall not come into the house.” [9] And David lived in the stronghold and called it the city of David. And David built the city all around from the Millo inward. [10] And David became greater and greater, for the LORD, the God of hosts, was with him.

[11] And Hiram king of Tyre sent messengers to David, and cedar trees, also carpenters and masons who built David a house. [12] And David knew that the LORD had established him king over Israel, and that he had exalted his kingdom for the sake of his people Israel.

[13] And David took more concubines and wives from Jerusalem, after he came from Hebron, and more sons and daughters were born to David. 14 And these are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, 15 Ibhar, Elishua, Nepheg, Japhia, 16 Elishama, Eliada, and Eliphelet.

DAVID DEFEATS THE PHILISTINES

[17] When the Philistines heard that David had been anointed king over Israel, all the Philistines went up to search for David. But David heard of it and went down to the stronghold. [18] Now the Philistines had come and spread out in the Valley of Rephaim. [19] And David inquired of the LORD, “Shall I go up against the Philistines? Will you give them into my hand?” And the LORD said to David, “Go up, for I will certainly give the Philistines into your hand.” [20] And David came to Baal-perazim, and David defeated them there. And he said, “The LORD has broken through my enemies before me like a breaking flood.” Therefore the name of that place is called Baal-perazim. [1] [21] And the Philistines left their idols there, and David and his men carried them away.

22 And the Philistines came up yet again and spread out in the Valley of Rephaim. 23 And when David inquired of the LORD, he said, “You shall not go up; go around to their rear, and come against them opposite the balsam trees. [24] And when you hear the sound of marching in the tops of the balsam trees, then rouse yourself, for then the LORD has gone out before you to strike down the army of the Philistines.” [25] And David did as the LORD commanded him, and struck down the Philistines from Geba to Gezer.

THE ARK BROUGHT TO JERUSALEM

6  David again gathered all the chosen men of Israel, thirty thousand. [2] And David arose and went with all the people who were with him from Baale-judah to bring up from there the ark of God, which is called by the name of the LORD of hosts who sits enthroned on the cherubim. [3] And they carried the ark of God on a new cart and brought it out of the house of Abinadab, which was on the hill. And Uzzah and Ahio, [2] the sons of Abinadab, were driving the new cart, [3] 4 with the ark of God, and Ahio went before the ark.

UZZAH AND THE ARK

5 And David and all the house of Israel were celebrating before the LORD, with songs [4] and lyres and harps and tambourines and castanets and cymbals. 6 And when they came to the threshing floor of Nacon, Uzzah put out his hand to the ark of God and took hold of it, for the oxen stumbled. [7] And the anger of the LORD was kindled against Uzzah, and God struck him down there because of his error, and he died there beside the ark of God. [8] And David was angry because the LORD had broken out against Uzzah. And that place is called Perez-uzzah [5] to this day. 9 And David was afraid of the LORD that day, and he said, “How can the ark of the LORD come to me?” [10] So David was not willing to take the ark of the LORD into the city of David. But David took it aside to the house of Obed-edom the Gittite. 11 And the ark of the LORD remained in the house of Obed-edom the Gittite three months, and the LORD blessed Obed-edom and all his household.

12 And it was told King David, “The LORD has blessed the household of Obed-edom and all that belongs to him, because of the ark of God.” So David went and brought up the ark of God from the house of Obed-edom to the city of David with rejoicing. [13] And when those who bore the ark of the LORD had gone six steps, he sacrificed an ox and a fattened animal. [14] And David danced before the LORD with all his might. And David was wearing a linen ephod. 15 So David and all the house of Israel brought up the ark of the LORD with shouting and with the sound of the horn.

DAVID AND MICHAL

[16] As the ark of the LORD came into the city of David, Michal the daughter of Saul looked out of the window and saw King David leaping and dancing before the LORD, and she despised him in her heart. [17] And they brought in the ark of the LORD and set it in its place, inside the tent that David had pitched for it. And David offered burnt offerings and peace offerings before the LORD. 18 And when David had finished offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD of hosts 19 and distributed among all the people, the whole multitude of Israel, both men and women, a cake of bread, a portion of meat, [1] and a cake of raisins to each one. Then all the people departed, each to his house.

[20] And David returned to bless his household. But Michal the daughter of Saul came out to meet David and said, “How the king of Israel honored himself today, uncovering himself today before the eyes of his servants’ female servants, as one of the vulgar fellows shamelessly uncovers himself!” [21] And David said to Michal, “It was before the LORD, who chose me above your father and above all his house, to appoint me as prince [2] over Israel, the people of the LORD—and I will celebrate before the LORD. [22] I will make myself yet more contemptible than this, and I will be abased in your [3] eyes. But by the female servants of whom you have spoken, by them I shall be held in honor.” [23] And Michal the daughter of Saul had no child to the day of her death.

THE LORD’S COVENANT WITH DAVID

7  Now when the king lived in his house and the LORD had given him rest from all his surrounding enemies, [2] the king said to Nathan the prophet, “See now, I dwell in a house of cedar, but the ark of God dwells in a tent.” [3] And Nathan said to the king, “Go, do all that is in your heart, for the LORD is with you.”

[4] But that same night the word of the LORD came to Nathan, [5] “Go and tell my servant David, ‘Thus says the LORD: Would you build me a house to dwell in? [6] I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent for my dwelling. 7 In all places where I have moved with all the people of Israel, did I speak a word with any of the judges [1] of Israel, whom I commanded to shepherd my people Israel, saying, “Why have you not built me a house of cedar?”’ 8 Now, therefore, thus you shall say to my servant David, ‘Thus says the LORD of hosts, I took you from the pasture, from following the sheep, that you should be prince [2] over my people Israel. [9] And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth. 10 And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly, [11] from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the LORD declares to you that the LORD will make you a house. [12] When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. [13] He shall build a house for my name, and I will establish the throne of his kingdom forever. [14] I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, 15 but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. 16 And your house and your kingdom shall be made sure forever before me. [3] Your throne shall be established forever.’” 17 In accordance with all these words, and in accordance with all this vision, Nathan spoke to David.

DAVID’S PRAYER OF GRATITUDE

[18] Then King David went in and sat before the LORD and said, “Who am I, O Lord GOD, and what is my house, that you have brought me thus far? [19] And yet this was a small thing in your eyes, O Lord GOD. You have spoken also of your servant’s house for a great while to come, and this is instruction for mankind, O Lord GOD! 20 And what more can David say to you? For you know your servant, O Lord GOD! 21 Because of your promise, and according to your own heart, you have brought about all this greatness, to make your servant know it. [22] Therefore you are great, O LORD God. For there is none like you, and there is no God besides you, according to all that we have heard with our ears. 23 And who is like your people Israel, the one nation on earth whom God went to redeem to be his people, making himself a name and doing for them [1] great and awesome things by driving out [2] before your people, whom you redeemed for yourself from Egypt, a nation and its gods? 24 And you established for yourself your people Israel to be your people forever. And you, O LORD, became their God. 25 And now, O LORD God, confirm forever the word that you have spoken concerning your servant and concerning his house, and do as you have spoken. 26 And your name will be magnified forever, saying, ‘The LORD of hosts is God over Israel,’ and the house of your servant David will be established before you. 27 For you, O LORD of hosts, the God of Israel, have made this revelation to your servant, saying, ‘I will build you a house.’ Therefore your servant has found courage to pray this prayer to you. 28 And now, O Lord GOD, you are God, and your words are true, and you have promised this good thing to your servant. 29 Now therefore may it please you to bless the house of your servant, so that it may continue forever before you. For you, O Lord GOD, have spoken, and with your blessing shall the house of your servant be blessed forever.”

DAVID’S VICTORIES

8  After this David defeated the Philistines and subdued them, and David took Metheg-ammah out of the hand of the Philistines.

[2] And he defeated Moab and he measured them with a line, making them lie down on the ground. Two lines he measured to be put to death, and one full line to be spared. And the Moabites became servants to David and brought tribute.

[3] David also defeated Hadadezer the son of Rehob, king of Zobah, as he went to restore his power at the river Euphrates. [4] And David took from him 1,700 horsemen, and 20,000 foot soldiers. And David hamstrung all the chariot horses but left enough for 100 chariots. 5 And when the Syrians of Damascus came to help Hadadezer king of Zobah, David struck down 22,000 men of the Syrians. [6] Then David put garrisons in Aram of Damascus, and the Syrians became servants to David and brought tribute. And the LORD gave victory to David wherever he went. 7 And David took the shields of gold that were carried by the servants of Hadadezer and brought them to Jerusalem. [8] And from Betah and from Berothai, cities of Hadadezer, King David took very much bronze.

[9] When Toi king of Hamath heard that David had defeated the whole army of Hadadezer, 10 Toi sent his son Joram to King David, to ask about his health and to bless him because he had fought against Hadadezer and defeated him, for Hadadezer had often been at war with Toi. And Joram brought with him articles of silver, of gold, and of bronze. [11] These also King David dedicated to the LORD, together with the silver and gold that he dedicated from all the nations he subdued, 12 from Edom, Moab, the Ammonites, the Philistines, Amalek, and from the spoil of Hadadezer the son of Rehob, king of Zobah.

[13] And David made a name for himself when he returned from striking down 18,000 Edomites in the Valley of Salt. [14] Then he put garrisons in Edom; throughout all Edom he put garrisons, and all the Edomites became David’s servants. And the LORD gave victory to David wherever he went.

DAVID’S OFFICIALS

[15] So David reigned over all Israel. And David administered justice and equity to all his people. [16] Joab the son of Zeruiah was over the army, and Jehoshaphat the son of Ahilud was recorder, [17] and Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, and Seraiah was secretary, [18] and Benaiah the son of Jehoiada was over [1] the Cherethites and the Pelethites, and David’s sons were priests.

DAVID’S KINDNESS TO MEPHIBOSHETH

9  And David said, “Is there still anyone left of the house of Saul, that I may show him kindness for Jonathan’s sake?” [2] Now there was a servant of the house of Saul whose name was Ziba, and they called him to David. And the king said to him, “Are you Ziba?” And he said, “I am your servant.” 3 And the king said, “Is there not still someone of the house of Saul, that I may show the kindness of God to him?” Ziba said to the king, “There is still a son of Jonathan; he is crippled in his feet.” [4] The king said to him, “Where is he?” And Ziba said to the king, “He is in the house of Machir the son of Ammiel, at Lo-debar.” 5 Then King David sent and brought him from the house of Machir the son of Ammiel, at Lo-debar. [6] And Mephibosheth the son of Jonathan, son of Saul, came to David and fell on his face and paid homage. And David said, “Mephibosheth!” And he answered, “Behold, I am your servant.” [7] And David said to him, “Do not fear, for I will show you kindness for the sake of your father Jonathan, and I will restore to you all the land of Saul your father, and you shall eat at my table always.” [8] And he paid homage and said, “What is your servant, that you should show regard for a dead dog such as I?”

9 Then the king called Ziba, Saul’s servant, and said to him, “All that belonged to Saul and to all his house I have given to your master’s grandson. [10] And you and your sons and your servants shall till the land for him and shall bring in the produce, that your master’s grandson may have bread to eat. But Mephibosheth your master’s grandson shall always eat at my table.” Now Ziba had fifteen sons and twenty servants. 11 Then Ziba said to the king, “According to all that my lord the king commands his servant, so will your servant do.” So Mephibosheth ate at David’s [1] table, like one of the king’s sons. [12] And Mephibosheth had a young son, whose name was Mica. And all who lived in Ziba’s house became Mephibosheth’s servants. 13 So Mephibosheth lived in Jerusalem, for he ate always at the king’s table. Now he was lame in both his feet.

DAVID DEFEATS AMMON AND SYRIA

10  After this the king of the Ammonites died, and Hanun his son reigned in his place. [2] And David said, “I will deal loyally [2] with Hanun the son of Nahash, as his father dealt loyally with me.” So David sent by his servants to console him concerning his father. And David’s servants came into the land of the Ammonites. [3] But the princes of the Ammonites said to Hanun their lord, “Do you think, because David has sent comforters to you, that he is honoring your father? Has not David sent his servants to you to search the city and to spy it out and to overthrow it?” [4] So Hanun took David’s servants and shaved off half the beard of each and cut off their garments in the middle, at their hips, and sent them away. [5] When it was told David, he sent to meet them, for the men were greatly ashamed. And the king said, “Remain at Jericho until your beards have grown and then return.”

[6] When the Ammonites saw that they had become a stench to David, the Ammonites sent and hired the Syrians of Beth-rehob, and the Syrians of Zobah, 20,000 foot soldiers, and the king of Maacah with 1,000 men, and the men of Tob, 12,000 men. [7] And when David heard of it, he sent Joab and all the host of the mighty men. 8 And the Ammonites came out and drew up in battle array at the entrance of the gate, and the Syrians of Zobah and of Rehob and the men of Tob and Maacah were by themselves in the open country.

[9] When Joab saw that the battle was set against him both in front and in the rear, he chose some of the best men of Israel and arrayed them against the Syrians. [10] The rest of his men he put in the charge of Abishai his brother, and he arrayed them against the Ammonites. 11 And he said, “If the Syrians are too strong for me, then you shall help me, but if the Ammonites are too strong for you, then I will come and help you. [12] Be of good courage, and let us be courageous for our people, and for the cities of our God, and may the LORD do what seems good to him.” 13 So Joab and the people who were with him drew near to battle against the Syrians, and they fled before him. [14] And when the Ammonites saw that the Syrians fled, they likewise fled before Abishai and entered the city. Then Joab returned from fighting against the Ammonites and came to Jerusalem.

15 But when the Syrians saw that they had been defeated by Israel, they gathered themselves together. [16] And Hadadezer sent and brought out the Syrians who were beyond the Euphrates. [1] They came to Helam, with Shobach the commander of the army of Hadadezer at their head. 17 And when it was told David, he gathered all Israel together and crossed the Jordan and came to Helam. The Syrians arrayed themselves against David and fought with him. 18 And the Syrians fled before Israel, and David killed of the Syrians the men of 700 chariots, and 40,000 horsemen, and wounded Shobach the commander of their army, so that he died there. [19] And when all the kings who were servants of Hadadezer saw that they had been defeated by Israel, they made peace with Israel and became subject to them. So the Syrians were afraid to save the Ammonites anymore.

DAVID AND BATHSHEBA

11  In the spring of the year, the time when kings go out to battle, David sent Joab, and his servants with him, and all Israel. And they ravaged the Ammonites and besieged Rabbah. But David remained at Jerusalem.

[2] It happened, late one afternoon, when David arose from his couch and was walking on the roof of the king’s house, that he saw from the roof a woman bathing; and the woman was very beautiful. [3] And David sent and inquired about the woman. And one said, “Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?” [4] So David sent messengers and took her, and she came to him, and he lay with her. (Now she had been purifying herself from her uncleanness.) Then she returned to her house. [5] And the woman conceived, and she sent and told David, “I am pregnant.”

6 So David sent word to Joab, “Send me Uriah the Hittite.” And Joab sent Uriah to David. 7 When Uriah came to him, David asked how Joab was doing and how the people were doing and how the war was going. [8] Then David said to Uriah, “Go down to your house and wash your feet.” And Uriah went out of the king’s house, and there followed him a present from the king. [9] But Uriah slept at the door of the king’s house with all the servants of his lord, and did not go down to his house. 10 When they told David, “Uriah did not go down to his house,” David said to Uriah, “Have you not come from a journey? Why did you not go down to your house?” [11] Uriah said to David, “The ark and Israel and Judah dwell in booths, and my lord Joab and the servants of my lord are camping in the open field. Shall I then go to my house, to eat and to drink and to lie with my wife? As you live, and as your soul lives, I will not do this thing.” 12 Then David said to Uriah, “Remain here today also, and tomorrow I will send you back.” So Uriah remained in Jerusalem that day and the next. [13] And David invited him, and he ate in his presence and drank, so that he made him drunk. And in the evening he went out to lie on his couch with the servants of his lord, but he did not go down to his house.

14 In the morning David wrote a letter to Joab and sent it by the hand of Uriah. [15] In the letter he wrote, “Set Uriah in the forefront of the hardest fighting, and then draw back from him, that he may be struck down, and die.” 16 And as Joab was besieging the city, he assigned Uriah to the place where he knew there were valiant men. 17 And the men of the city came out and fought with Joab, and some of the servants of David among the people fell. Uriah the Hittite also died. 18 Then Joab sent and told David all the news about the fighting. 19 And he instructed the messenger, “When you have finished telling all the news about the fighting to the king, 20 then, if the king’s anger rises, and if he says to you, ‘Why did you go so near the city to fight? Did you not know that they would shoot from the wall? [21] Who killed Abimelech the son of Jerubbesheth? Did not a woman cast an upper millstone on him from the wall, so that he died at Thebez? Why did you go so near the wall?’ then you shall say, ‘Your servant Uriah the Hittite is dead also.’”

[22] So the messenger went and came and told David all that Joab had sent him to tell. 23 The messenger said to David, “The men gained an advantage over us and came out against us in the field, but we drove them back to the entrance of the gate. 24 Then the archers shot at your servants from the wall. Some of the king’s servants are dead, and your servant Uriah the Hittite is dead also.” [25] David said to the messenger, “Thus shall you say to Joab, ‘Do not let this matter displease you, for the sword devours now one and now another. Strengthen your attack against the city and overthrow it.’ And encourage him.”

26 When the wife of Uriah heard that Uriah her husband was dead, she lamented over her husband. [27] And when the mourning was over, David sent and brought her to his house, and she became his wife and bore him a son. But the thing that David had done displeased the LORD.

NATHAN REBUKES DAVID

12  And the LORD sent Nathan to David. He came to him and said to him, “There were two men in a certain city, the one rich and the other poor. 2 The rich man had very many flocks and herds, [3] but the poor man had nothing but one little ewe lamb, which he had bought. And he brought it up, and it grew up with him and with his children. It used to eat of his morsel and drink from his cup and lie in his arms, [1] and it was like a daughter to him. 4 Now there came a traveler to the rich man, and he was unwilling to take one of his own flock or herd to prepare for the guest who had come to him, but he took the poor man’s lamb and prepared it for the man who had come to him.” [5] Then David’s anger was greatly kindled against the man, and he said to Nathan, “As the LORD lives, the man who has done this deserves to die, [6] and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”

[7] Nathan said to David, “You are the man! Thus says the LORD, the God of Israel, ‘I anointed you king over Israel, and I delivered you out of the hand of Saul. [8] And I gave you your master’s house and your master’s wives into your arms and gave you the house of Israel and of Judah. And if this were too little, I would add to you as much more. [9] Why have you despised the word of the LORD, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword and have taken his wife to be your wife and have killed him with the sword of the Ammonites. [10] Now therefore the sword shall never depart from your house, because you have despised me and have taken the wife of Uriah the Hittite to be your wife.’ [11] Thus says the LORD, ‘Behold, I will raise up evil against you out of your own house. And I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun. 12 For you did it secretly, but I will do this thing before all Israel and before the sun.’” [13] David said to Nathan, “I have sinned against the LORD.” And Nathan said to David, “The LORD also has put away your sin; you shall not die. 14 Nevertheless, because by this deed you have utterly scorned the LORD, [2] the child who is born to you shall die.” 15 Then Nathan went to his house.

DAVID’S CHILD DIES

And the LORD afflicted the child that Uriah’s wife bore to David, and he became sick. 16 David therefore sought God on behalf of the child. And David fasted and went in and lay all night on the ground. [17] And the elders of his house stood beside him, to raise him from the ground, but he would not, nor did he eat food with them. 18 On the seventh day the child died. And the servants of David were afraid to tell him that the child was dead, for they said, “Behold, while the child was yet alive, we spoke to him, and he did not listen to us. How then can we say to him the child is dead? He may do himself some harm.” 19 But when David saw that his servants were whispering together, David understood that the child was dead. And David said to his servants, “Is the child dead?” They said, “He is dead.” [20] Then David arose from the earth and washed and anointed himself and changed his clothes. And he went into the house of the LORD and worshiped. He then went to his own house. And when he asked, they set food before him, and he ate. 21 Then his servants said to him, “What is this thing that you have done? You fasted and wept for the child while he was alive; but when the child died, you arose and ate food.” 22 He said, “While the child was still alive, I fasted and wept, for I said, ‘Who knows whether the LORD will be gracious to me, that the child may live?’ [23] But now he is dead. Why should I fast? Can I bring him back again? I shall go to him, but he will not return to me.”

SOLOMON’S BIRTH

[24] Then David comforted his wife, Bathsheba, and went in to her and lay with her, and she bore a son, and he called his name Solomon. And the LORD loved him [25] and sent a message by Nathan the prophet. So he called his name Jedidiah, [1] because of the LORD.

RABBAH IS CAPTURED

[26] Now Joab fought against Rabbah of the Ammonites and took the royal city. 27 And Joab sent messengers to David and said, “I have fought against Rabbah; moreover, I have taken the city of waters. [28] Now then gather the rest of the people together and encamp against the city and take it, lest I take the city and it be called by my name.” 29 So David gathered all the people together and went to Rabbah and fought against it and took it. [30] And he took the crown of their king from his head. The weight of it was a talent [2] of gold, and in it was a precious stone, and it was placed on David’s head. And he brought out the spoil of the city, a very great amount. [31] And he brought out the people who were in it and set them to labor with saws and iron picks and iron axes and made them toil at [3] the brick kilns. And thus he did to all the cities of the Ammonites. Then David and all the people returned to Jerusalem.

AMNON AND TAMAR

13  Now Absalom, David’s son, had a beautiful sister, whose name was Tamar. And after a time Amnon, David’s son, loved her. 2 And Amnon was so tormented that he made himself ill because of his sister Tamar, for she was a virgin, and it seemed impossible to Amnon to do anything to her. 3 But Amnon had a friend, whose name was Jonadab, the son of Shimeah, David’s brother. And Jonadab was a very crafty man. 4 And he said to him, “O son of the king, why are you so haggard morning after morning? Will you not tell me?” Amnon said to him, “I love Tamar, my brother Absalom’s sister.” 5 Jonadab said to him, “Lie down on your bed and pretend to be ill. And when your father comes to see you, say to him, ‘Let my sister Tamar come and give me bread to eat, and prepare the food in my sight, that I may see it and eat it from her hand.’” [6] So Amnon lay down and pretended to be ill. And when the king came to see him, Amnon said to the king, “Please let my sister Tamar come and make a couple of cakes in my sight, that I may eat from her hand.”

7 Then David sent home to Tamar, saying, “Go to your brother Amnon’s house and prepare food for him.” 8 So Tamar went to her brother Amnon’s house, where he was lying down. And she took dough and kneaded it and made cakes in his sight and baked the cakes. 9 And she took the pan and emptied it out before him, but he refused to eat. And Amnon said, “Send out everyone from me.” So everyone went out from him. 10 Then Amnon said to Tamar, “Bring the food into the chamber, that I may eat from your hand.” And Tamar took the cakes she had made and brought them into the chamber to Amnon her brother. 11 But when she brought them near him to eat, he took hold of her and said to her, “Come, lie with me, my sister.” [12] She answered him, “No, my brother, do not violate [1] me, for such a thing is not done in Israel; do not do this outrageous thing. [13] As for me, where could I carry my shame? And as for you, you would be as one of the outrageous fools in Israel. Now therefore, please speak to the king, for he will not withhold me from you.” 14 But he would not listen to her, and being stronger than she, he violated her and lay with her.

[15] Then Amnon hated her with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her. And Amnon said to her, “Get up! Go!” [16] But she said to him, “No, my brother, for this wrong in sending me away is greater than the other that you did to me.” [2] But he would not listen to her. [17] He called the young man who served him and said, “Put this woman out of my presence and bolt the door after her.” [18] Now she was wearing a long robe [3] with sleeves, for thus were the virgin daughters of the king dressed. So his servant put her out and bolted the door after her. 19 And Tamar put ashes on her head and tore the long robe that she wore. And she laid her hand on her head and went away, crying aloud as she went.

[20] And her brother Absalom said to her, “Has Amnon your brother been with you? Now hold your peace, my sister. He is your brother; do not take this to heart.” So Tamar lived, a desolate woman, in her brother Absalom’s house. [21] When King David heard of all these things, he was very angry. [4] 22 But Absalom spoke to Amnon neither good nor bad, for Absalom hated Amnon, because he had violated his sister Tamar.

ABSALOM MURDERS AMNON

[23] After two full years Absalom had sheepshearers at Baal-hazor, which is near Ephraim, and Absalom invited all the king’s sons. 24 And Absalom came to the king and said, “Behold, your servant has sheepshearers. Please let the king and his servants go with your servant.” 25 But the king said to Absalom, “No, my son, let us not all go, lest we be burdensome to you.” He pressed him, but he would not go but gave him his blessing. [26] Then Absalom said, “If not, please let my brother Amnon go with us.” And the king said to him, “Why should he go with you?” [27] But Absalom pressed him until he let Amnon and all the king’s sons go with him. [28] Then Absalom commanded his servants, “Mark when Amnon’s heart is merry with wine, and when I say to you, ‘Strike Amnon,’ then kill him. Do not fear; have I not commanded you? Be courageous and be valiant.” [29] So the servants of Absalom did to Amnon as Absalom had commanded. Then all the king’s sons arose, and each mounted his mule and fled.

30 While they were on the way, news came to David, “Absalom has struck down all the king’s sons, and not one of them is left.” 31 Then the king arose and tore his garments and lay on the earth. And all his servants who were standing by tore their garments. [32] But Jonadab the son of Shimeah, David’s brother, said, “Let not my lord suppose that they have killed all the young men, the king’s sons, for Amnon alone is dead. For by the command of Absalom this has been determined from the day he violated his sister Tamar. 33 Now therefore let not my lord the king so take it to heart as to suppose that all the king’s sons are dead, for Amnon alone is dead.”

ABSALOM FLEES TO GESHUR

34 But Absalom fled. And the young man who kept the watch lifted up his eyes and looked, and behold, many people were coming from the road behind him [1] by the side of the mountain. 35 And Jonadab said to the king, “Behold, the king’s sons have come; as your servant said, so it has come about.” 36 And as soon as he had finished speaking, behold, the king’s sons came and lifted up their voice and wept. And the king also and all his servants wept very bitterly.

[37] But Absalom fled and went to Talmai the son of Ammihud, king of Geshur. And David mourned for his son day after day. 38 So Absalom fled and went to Geshur, and was there three years. [39] And the spirit of the king [2] longed to go out [3] to Absalom, because he was comforted about Amnon, since he was dead.

ABSALOM RETURNS TO JERUSALEM

14  Now Joab the son of Zeruiah knew that the king’s heart went out to Absalom. [2] And Joab sent to Tekoa and brought from there a wise woman and said to her, “Pretend to be a mourner and put on mourning garments. Do not anoint yourself with oil, but behave like a woman who has been mourning many days for the dead. 3 Go to the king and speak thus to him.” So Joab put the words in her mouth.

4 When the woman of Tekoa came to the king, she fell on her face to the ground and paid homage and said, “Save me, O king.” 5 And the king said to her, “What is your trouble?” She answered, “Alas, I am a widow; my husband is dead. 6 And your servant had two sons, and they quarreled with one another in the field. There was no one to separate them, and one struck the other and killed him. [7] And now the whole clan has risen against your servant, and they say, ‘Give up the man who struck his brother, that we may put him to death for the life of his brother whom he killed.’ And so they would destroy the heir also. Thus they would quench my coal that is left and leave to my husband neither name nor remnant on the face of the earth.”

8 Then the king said to the woman, “Go to your house, and I will give orders concerning you.” [9] And the woman of Tekoa said to the king, “On me be the guilt, my lord the king, and on my father’s house; let the king and his throne be guiltless.” 10 The king said, “If anyone says anything to you, bring him to me, and he shall never touch you again.” [11] Then she said, “Please let the king invoke the LORD your God, that the avenger of blood kill no more, and my son be not destroyed.” He said, “As the LORD lives, not one hair of your son shall fall to the ground.”

12 Then the woman said, “Please let your servant speak a word to my lord the king.” He said, “Speak.” 13 And the woman said, “Why then have you planned such a thing against the people of God? For in giving this decision the king convicts himself, inasmuch as the king does not bring his banished one home again. [14] We must all die; we are like water spilled on the ground, which cannot be gathered up again. But God will not take away life, and he devises means so that the banished one will not remain an outcast. [15] Now I have come to say this to my lord the king because the people have made me afraid, and your servant thought, ‘I will speak to the king; it may be that the king will perform the request of his servant. [16] For the king will hear and deliver his servant from the hand of the man who would destroy me and my son together from the heritage of God.’ [17] And your servant thought, ‘The word of my lord the king will set me at rest,’ for my lord the king is like the angel of God to discern good and evil. The LORD your God be with you!”

18 Then the king answered the woman, “Do not hide from me anything I ask you.” And the woman said, “Let my lord the king speak.” 19 The king said, “Is the hand of Joab with you in all this?” The woman answered and said, “As surely as you live, my lord the king, one cannot turn to the right hand or to the left from anything that my lord the king has said. It was your servant Joab who commanded me; it was he who put all these words in the mouth of your servant. 20 In order to change the course of things your servant Joab did this. But my lord has wisdom like the wisdom of the angel of God to know all things that are on the earth.”

21 Then the king said to Joab, “Behold now, I grant this; go, bring back the young man Absalom.” 22 And Joab fell on his face to the ground and paid homage and blessed the king. And Joab said, “Today your servant knows that I have found favor in your sight, my lord the king, in that the king has granted the request of his servant.” [23] So Joab arose and went to Geshur and brought Absalom to Jerusalem. [24] And the king said, “Let him dwell apart in his own house; he is not to come into my presence.” So Absalom lived apart in his own house and did not come into the king’s presence.

[25] Now in all Israel there was no one so much to be praised for his handsome appearance as Absalom. From the sole of his foot to the crown of his head there was no blemish in him. [26] And when he cut the hair of his head (for at the end of every year he used to cut it; when it was heavy on him, he cut it), he weighed the hair of his head, two hundred shekels [1] by the king’s weight. [27] There were born to Absalom three sons, and one daughter whose name was Tamar. She was a beautiful woman.

[28] So Absalom lived two full years in Jerusalem, without coming into the king’s presence. 29 Then Absalom sent for Joab, to send him to the king, but Joab would not come to him. And he sent a second time, but Joab would not come. 30 Then he said to his servants, “See, Joab’s field is next to mine, and he has barley there; go and set it on fire.” So Absalom’s servants set the field on fire. [2] 31 Then Joab arose and went to Absalom at his house and said to him, “Why have your servants set my field on fire?” [32] Absalom answered Joab, “Behold, I sent word to you, ‘Come here, that I may send you to the king, to ask, “Why have I come from Geshur? It would be better for me to be there still.” Now therefore let me go into the presence of the king, and if there is guilt in me, let him put me to death.’” [33] Then Joab went to the king and told him, and he summoned Absalom. So he came to the king and bowed himself on his face to the ground before the king, and the king kissed Absalom.

ABSALOM’S CONSPIRACY

15  After this Absalom got himself a chariot and horses, and fifty men to run before him. 2 And Absalom used to rise early and stand beside the way of the gate. And when any man had a dispute to come before the king for judgment, Absalom would call to him and say, “From what city are you?” And when he said, “Your servant is of such and such a tribe in Israel,” 3 Absalom would say to him, “See, your claims are good and right, but there is no man designated by the king to hear you.” [4] Then Absalom would say, “Oh that I were judge in the land! Then every man with a dispute or cause might come to me, and I would give him justice.” 5 And whenever a man came near to pay homage to him, he would put out his hand and take hold of him and kiss him. 6 Thus Absalom did to all of Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.

[7] And at the end of four [3] years Absalom said to the king, “Please let me go and pay my vow, which I have vowed to the LORD, in Hebron. [8] For your servant vowed a vow while I lived at Geshur in Aram, saying, ‘If the LORD will indeed bring me back to Jerusalem, then I will offer worship to [1] the LORD.’” [9] The king said to him, “Go in peace.” So he arose and went to Hebron. [10] But Absalom sent secret messengers throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then say, ‘Absalom is king at Hebron!’” 11 With Absalom went two hundred men from Jerusalem who were invited guests, and they went in their innocence and knew nothing. [12] And while Absalom was offering the sacrifices, he sent for [2] Ahithophel the Gilonite, David’s counselor, from his city Giloh. And the conspiracy grew strong, and the people with Absalom kept increasing.

DAVID FLEES JERUSALEM

13 And a messenger came to David, saying, “The hearts of the men of Israel have gone after Absalom.” 14 Then David said to all his servants who were with him at Jerusalem, “Arise, and let us flee, or else there will be no escape for us from Absalom. Go quickly, lest he overtake us quickly and bring down ruin on us and strike the city with the edge of the sword.” 15 And the king’s servants said to the king, “Behold, your servants are ready to do whatever my lord the king decides.” 16 So the king went out, and all his household after him. And the king left ten concubines to keep the house. [17] And the king went out, and all the people after him. And they halted at the last house.

[18] And all his servants passed by him, and all the Cherethites, and all the Pelethites, and all the six hundred Gittites who had followed him from Gath, passed on before the king. [19] Then the king said to Ittai the Gittite, “Why do you also go with us? Go back and stay with the king, for you are a foreigner and also an exile from your home. [20] You came only yesterday, and shall I today make you wander about with us, since I go I know not where? Go back and take your brothers with you, and may the LORD show [3] steadfast love and faithfulness to you.” [21] But Ittai answered the king, “As the LORD lives, and as my lord the king lives, wherever my lord the king shall be, whether for death or for life, there also will your servant be.” 22 And David said to Ittai, “Go then, pass on.” So Ittai the Gittite passed on with all his men and all the little ones who were with him. [23] And all the land wept aloud as all the people passed by, and the king crossed the brook Kidron, and all the people passed on toward the wilderness.

[24] And Abiathar came up, and behold, Zadok came also with all the Levites, bearing the ark of the covenant of God. And they set down the ark of God until the people had all passed out of the city. [25] Then the king said to Zadok, “Carry the ark of God back into the city. If I find favor in the eyes of the LORD, he will bring me back and let me see both it and his dwelling place. [26] But if he says, ‘I have no pleasure in you,’ behold, here I am, let him do to me what seems good to him.” [27] The king also said to Zadok the priest, “Are you not a seer? Go back [4] to the city in peace, with your two sons, Ahimaaz your son, and Jonathan the son of Abiathar. [28] See, I will wait at the fords of the wilderness until word comes from you to inform me.” 29 So Zadok and Abiathar carried the ark of God back to Jerusalem, and they remained there.

[30] But David went up the ascent of the Mount of Olives, weeping as he went, barefoot and with his head covered. And all the people who were with him covered their heads, and they went up, weeping as they went. 31 And it was told David, “Ahithophel is among the conspirators with Absalom.” And David said, “O LORD, please turn the counsel of Ahithophel into foolishness.”

[32] While David was coming to the summit, where God was worshiped, behold, Hushai the Archite came to meet him with his coat torn and dirt on his head. 33 David said to him, “If you go on with me, you will be a burden to me. 34 But if you return to the city and say to Absalom, ‘I will be your servant, O king; as I have been your father’s servant in time past, so now I will be your servant,’ then you will defeat for me the counsel of Ahithophel. 35 Are not Zadok and Abiathar the priests with you there? So whatever you hear from the king’s house, tell it to Zadok and Abiathar the priests. 36 Behold, their two sons are with them there, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son, and by them you shall send to me everything you hear.” [37] So Hushai, David’s friend, came into the city, just as Absalom was entering Jerusalem.

DAVID AND ZIBA

16  When David had passed a little beyond the summit, Ziba the servant of Mephibosheth met him, with a couple of donkeys saddled, bearing two hundred loaves of bread, a hundred bunches of raisins, a hundred of summer fruits, and a skin of wine. 2 And the king said to Ziba, “Why have you brought these?” Ziba answered, “The donkeys are for the king’s household to ride on, the bread and summer fruit for the young men to eat, and the wine for those who faint in the wilderness to drink.” 3 And the king said, “And where is your master’s son?” Ziba said to the king, “Behold, he remains in Jerusalem, for he said, ‘Today the house of Israel will give me back the kingdom of my father.’” [4] Then the king said to Ziba, “Behold, all that belonged to Mephibosheth is now yours.” And Ziba said, “I pay homage; let me ever find favor in your sight, my lord the king.”

SHIMEI CURSES DAVID

[5] When King David came to Bahurim, there came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera, and as he came he cursed continually. 6 And he threw stones at David and at all the servants of King David, and all the people and all the mighty men were on his right hand and on his left. [7] And Shimei said as he cursed, “Get out, get out, you man of blood, you worthless man! [8] The LORD has avenged on you all the blood of the house of Saul, in whose place you have reigned, and the LORD has given the kingdom into the hand of your son Absalom. See, your evil is on you, for you are a man of blood.”

[9] Then Abishai the son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and take off his head.” 10 But the king said, “What have I to do with you, you sons of Zeruiah? If he is cursing because the LORD has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’” [11] And David said to Abishai and to all his servants, “Behold, my own son seeks my life; how much more now may this Benjaminite! Leave him alone, and let him curse, for the LORD has told him to. 12 It may be that the LORD will look on the wrong done to me, [1] and that the LORD will repay me with good for his cursing today.” 13 So David and his men went on the road, while Shimei went along on the hillside opposite him and cursed as he went and threw stones at him and flung dust. 14 And the king, and all the people who were with him, arrived weary at the Jordan. [2] And there he refreshed himself.

ABSALOM ENTERS JERUSALEM

[15] Now Absalom and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him. [16] And when Hushai the Archite, David’s friend, came to Absalom, Hushai said to Absalom, “Long live the king! Long live the king!” [17] And Absalom said to Hushai, “Is this your loyalty to your friend? Why did you not go with your friend?” 18 And Hushai said to Absalom, “No, for whom the LORD and this people and all the men of Israel have chosen, his I will be, and with him I will remain. 19 And again, whom should I serve? Should it not be his son? As I have served your father, so I will serve you.”

20 Then Absalom said to Ahithophel, “Give your counsel. What shall we do?” [21] Ahithophel said to Absalom, “Go in to your father’s concubines, whom he has left to keep the house, and all Israel will hear that you have made yourself a stench to your father, and the hands of all who are with you will be strengthened.” [22] So they pitched a tent for Absalom on the roof. And Absalom went in to his father’s concubines in the sight of all Israel. 23 Now in those days the counsel that Ahithophel gave was as if one consulted the word of God; so was all the counsel of Ahithophel esteemed, both by David and by Absalom.

HUSHAI SAVES DAVID

17  Moreover, Ahithophel said to Absalom, “Let me choose twelve thousand men, and I will arise and pursue David tonight. 2 I will come upon him while he is weary and discouraged and throw him into a panic, and all the people who are with him will flee. I will strike down only the king, 3 and I will bring all the people back to you as a bride comes home to her husband. You seek the life of only one man, [3] and all the people will be at peace.” 4 And the advice seemed right in the eyes of Absalom and all the elders of Israel.

[5] Then Absalom said, “Call Hushai the Archite also, and let us hear what he has to say.” [6] And when Hushai came to Absalom, Absalom said to him, “Thus has Ahithophel spoken; shall we do as he says? If not, you speak.” [7] Then Hushai said to Absalom, “This time the counsel that Ahithophel has given is not good.” 8 Hushai said, “You know that your father and his men are mighty men, and that they are enraged, [4] like a bear robbed of her cubs in the field. Besides, your father is expert in war; he will not spend the night with the people. 9 Behold, even now he has hidden himself in one of the pits or in some other place. And as soon as some of the people fall [1] at the first attack, whoever hears it will say, ‘There has been a slaughter among the people who follow Absalom.’ 10 Then even the valiant man, whose heart is like the heart of a lion, will utterly melt with fear, for all Israel knows that your father is a mighty man, and that those who are with him are valiant men. [11] But my counsel is that all Israel be gathered to you, from Dan to Beersheba, as the sand by the sea for multitude, and that you go to battle in person. [12] So we shall come upon him in some place where he is to be found, and we shall light upon him as the dew falls on the ground, and of him and all the men with him not one will be left. 13 If he withdraws into a city, then all Israel will bring ropes to that city, and we shall drag it into the valley, until not even a pebble is to be found there.” [14] And Absalom and all the men of Israel said, “The counsel of Hushai the Archite is better than the counsel of Ahithophel.” For the LORD had ordained [2] to defeat the good counsel of Ahithophel, so that the LORD might bring harm upon Absalom.

[15] Then Hushai said to Zadok and Abiathar the priests, “Thus and so did Ahithophel counsel Absalom and the elders of Israel, and thus and so have I counseled. [16] Now therefore send quickly and tell David, ‘Do not stay tonight at the fords of the wilderness, but by all means pass over, lest the king and all the people who are with him be swallowed up.’” [17] Now Jonathan and Ahimaaz were waiting at En-rogel. A female servant was to go and tell them, and they were to go and tell King David, for they were not to be seen entering the city. [18] But a young man saw them and told Absalom. So both of them went away quickly and came to the house of a man at Bahurim, who had a well in his courtyard. And they went down into it. 19 And the woman took and spread a covering over the well’s mouth and scattered grain on it, and nothing was known of it. 20 When Absalom’s servants came to the woman at the house, they said, “Where are Ahimaaz and Jonathan?” And the woman said to them, “They have gone over the brook [3] of water.” And when they had sought and could not find them, they returned to Jerusalem.

21 After they had gone, the men came up out of the well, and went and told King David. They said to David, “Arise, and go quickly over the water, for thus and so has Ahithophel counseled against you.” 22 Then David arose, and all the people who were with him, and they crossed the Jordan. By daybreak not one was left who had not crossed the Jordan.

[23] When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father.

[24] Then David came to Mahanaim. And Absalom crossed the Jordan with all the men of Israel. [25] Now Absalom had set Amasa over the army instead of Joab. Amasa was the son of a man named Ithra the Ishmaelite, [4] who had married Abigal the daughter of Nahash, sister of Zeruiah, Joab’s mother. 26 And Israel and Absalom encamped in the land of Gilead.

[27] When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, and Machir the son of Ammiel from Lo-debar, and Barzillai the Gileadite from Rogelim, 28 brought beds, basins, and earthen vessels, wheat, barley, flour, parched grain, beans and lentils, [1] 29 honey and curds and sheep and cheese from the herd, for David and the people with him to eat, for they said, “The people are hungry and weary and thirsty in the wilderness.”

ABSALOM KILLED

18  Then David mustered the men who were with him and set over them commanders of thousands and commanders of hundreds. [2] And David sent out the army, one third under the command of Joab, one third under the command of Abishai the son of Zeruiah, Joab’s brother, and one third under the command of Ittai the Gittite. And the king said to the men, “I myself will also go out with you.” [3] But the men said, “You shall not go out. For if we flee, they will not care about us. If half of us die, they will not care about us. But you are worth ten thousand of us. Therefore it is better that you send us help from the city.” [4] The king said to them, “Whatever seems best to you I will do.” So the king stood at the side of the gate, while all the army marched out by hundreds and by thousands. 5 And the king ordered Joab and Abishai and Ittai, “Deal gently for my sake with the young man Absalom.” And all the people heard when the king gave orders to all the commanders about Absalom.

[6] So the army went out into the field against Israel, and the battle was fought in the forest of Ephraim. 7 And the men of Israel were defeated there by the servants of David, and the loss there was great on that day, twenty thousand men. [8] The battle spread over the face of all the country, and the forest devoured more people that day than the sword.

[9] And Absalom happened to meet the servants of David. Absalom was riding on his mule, and the mule went under the thick branches of a great oak, [2] and his head caught fast in the oak, and he was suspended between heaven and earth, while the mule that was under him went on. 10 And a certain man saw it and told Joab, “Behold, I saw Absalom hanging in an oak.” [11] Joab said to the man who told him, “What, you saw him! Why then did you not strike him there to the ground? I would have been glad to give you ten pieces of silver and a belt.” [12] But the man said to Joab, “Even if I felt in my hand the weight of a thousand pieces of silver, I would not reach out my hand against the king’s son, for in our hearing the king commanded you and Abishai and Ittai, ‘For my sake protect the young man Absalom.’ [13] On the other hand, if I had dealt treacherously against his life [3] (and there is nothing hidden from the king), then you yourself would have stood aloof.” 14 Joab said, “I will not waste time like this with you.” And he took three javelins in his hand and thrust them into the heart of Absalom while he was still alive in the oak. 15 And ten young men, Joab’s armor-bearers, surrounded Absalom and struck him and killed him.

[16] Then Joab blew the trumpet, and the troops came back from pursuing Israel, for Joab restrained them. [17] And they took Absalom and threw him into a great pit in the forest and raised over him a very great heap of stones. And all Israel fled every one to his own home. [18] Now Absalom in his lifetime had taken and set up for himself the pillar that is in the King’s Valley, for he said, “I have no son to keep my name in remembrance.” He called the pillar after his own name, and it is called Absalom’s monument [1] to this day.

DAVID HEARS OF ABSALOM’S DEATH

[19] Then Ahimaaz the son of Zadok said, “Let me run and carry news to the king that the LORD has delivered him from the hand of his enemies.” [20] And Joab said to him, “You are not to carry news today. You may carry news another day, but today you shall carry no news, because the king’s son is dead.” [21] Then Joab said to the Cushite, “Go, tell the king what you have seen.” The Cushite bowed before Joab, and ran. 22 Then Ahimaaz the son of Zadok said again to Joab, “Come what may, let me also run after the Cushite.” And Joab said, “Why will you run, my son, seeing that you will have no reward for the news?” 23 “Come what may,” he said, “I will run.” So he said to him, “Run.” Then Ahimaaz ran by the way of the plain, and outran the Cushite.

24 Now David was sitting between the two gates, and the watchman went up to the roof of the gate by the wall, and when he lifted up his eyes and looked, he saw a man running alone. [25] The watchman called out and told the king. And the king said, “If he is alone, there is news in his mouth.” And he drew nearer and nearer. 26 The watchman saw another man running. And the watchman called to the gate and said, “See, another man running alone!” The king said, “He also brings news.” [27] The watchman said, “I think the running of the first is like the running of Ahimaaz the son of Zadok.” And the king said, “He is a good man and comes with good news.”

28 Then Ahimaaz cried out to the king, “All is well.” And he bowed before the king with his face to the earth and said, “Blessed be the LORD your God, who has delivered up the men who raised their hand against my lord the king.” [29] And the king said, “Is it well with the young man Absalom?” Ahimaaz answered, “When Joab sent the king’s servant, your servant, I saw a great commotion, but I do not know what it was.” 30 And the king said, “Turn aside and stand here.” So he turned aside and stood still.

DAVID’S GRIEF

31 And behold, the Cushite came, and the Cushite said, “Good news for my lord the king! For the LORD has delivered you this day from the hand of all who rose up against you.” [32] The king said to the Cushite, “Is it well with the young man Absalom?” And the Cushite answered, “May the enemies of my lord the king and all who rise up against you for evil be like that young man.” [33] [1] And the king was deeply moved and went up to the chamber over the gate and wept. And as he went, he said, “O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!”

JOAB REBUKES DAVID

19  It was told Joab, “Behold, the king is weeping and mourning for Absalom.” 2 So the victory that day was turned into mourning for all the people, for the people heard that day, “The king is grieving for his son.” 3 And the people stole into the city that day as people steal in who are ashamed when they flee in battle. 4 The king covered his face, and the king cried with a loud voice, “O my son Absalom, O Absalom, my son, my son!” [5] Then Joab came into the house to the king and said, “You have today covered with shame the faces of all your servants, who have this day saved your life and the lives of your sons and your daughters and the lives of your wives and your concubines, 6 because you love those who hate you and hate those who love you. For you have made it clear today that commanders and servants are nothing to you, for today I know that if Absalom were alive and all of us were dead today, then you would be pleased. [7] Now therefore arise, go out and speak kindly to your servants, for I swear by the LORD, if you do not go, not a man will stay with you this night, and this will be worse for you than all the evil that has come upon you from your youth until now.” [8] Then the king arose and took his seat in the gate. And the people were all told, “Behold, the king is sitting in the gate.” And all the people came before the king.

DAVID RETURNS TO JERUSALEM

Now Israel had fled every man to his own home. 9 And all the people were arguing throughout all the tribes of Israel, saying, “The king delivered us from the hand of our enemies and saved us from the hand of the Philistines, and now he has fled out of the land from Absalom. 10 But Absalom, whom we anointed over us, is dead in battle. Now therefore why do you say nothing about bringing the king back?”

11 And King David sent this message to Zadok and Abiathar the priests: “Say to the elders of Judah, ‘Why should you be the last to bring the king back to his house, when the word of all Israel has come to the king? [2] 12 You are my brothers; you are my bone and my flesh. Why then should you be the last to bring back the king?’ [13] And say to Amasa, ‘Are you not my bone and my flesh? God do so to me and more also, if you are not commander of my army from now on in place of Joab.’” 14 And he swayed the heart of all the men of Judah as one man, so that they sent word to the king, “Return, both you and all your servants.” [15] So the king came back to the Jordan, and Judah came to Gilgal to meet the king and to bring the king over the Jordan.

DAVID PARDONS HIS ENEMIES

[16] And Shimei the son of Gera, the Benjaminite, from Bahurim, hurried to come down with the men of Judah to meet King David. 17 And with him were a thousand men from Benjamin. And Ziba the servant of the house of Saul, with his fifteen sons and his twenty servants, rushed down to the Jordan before the king, 18 and they crossed the ford to bring over the king’s household and to do his pleasure. And Shimei the son of Gera fell down before the king, as he was about to cross the Jordan, 19 and said to the king, “Let not my lord hold me guilty or remember how your servant did wrong on the day my lord the king left Jerusalem. Do not let the king take it to heart. [20] For your servant knows that I have sinned. Therefore, behold, I have come this day, the first of all the house of Joseph to come down to meet my lord the king.” [21] Abishai the son of Zeruiah answered, “Shall not Shimei be put to death for this, because he cursed the LORD’s anointed?” [22] But David said, “What have I to do with you, you sons of Zeruiah, that you should this day be as an adversary to me? Shall anyone be put to death in Israel this day? For do I not know that I am this day king over Israel?” [23] And the king said to Shimei, “You shall not die.” And the king gave him his oath.

[24] And Mephibosheth the son of Saul came down to meet the king. He had neither taken care of his feet nor trimmed his beard nor washed his clothes, from the day the king departed until the day he came back in safety. 25 And when he came to Jerusalem to meet the king, the king said to him, “Why did you not go with me, Mephibosheth?” 26 He answered, “My lord, O king, my servant deceived me, for your servant said to him, ‘I will saddle a donkey for myself, [1] that I may ride on it and go with the king.’ For your servant is lame. [27] He has slandered your servant to my lord the king. But my lord the king is like the angel of God; do therefore what seems good to you. 28 For all my father’s house were but men doomed to death before my lord the king, but you set your servant among those who eat at your table. What further right have I, then, to cry to the king?” [29] And the king said to him, “Why speak any more of your affairs? I have decided: you and Ziba shall divide the land.” 30 And Mephibosheth said to the king, “Oh, let him take it all, since my lord the king has come safely home.”

31 Now Barzillai the Gileadite had come down from Rogelim, and he went on with the king to the Jordan, to escort him over the Jordan. 32 Barzillai was a very aged man, eighty years old. He had provided the king with food while he stayed at Mahanaim, for he was a very wealthy man. 33 And the king said to Barzillai, “Come over with me, and I will provide for you with me in Jerusalem.” 34 But Barzillai said to the king, “How many years have I still to live, that I should go up with the king to Jerusalem? 35 I am this day eighty years old. Can I discern what is pleasant and what is not? Can your servant taste what he eats or what he drinks? Can I still listen to the voice of singing men and singing women? Why then should your servant be an added burden to my lord the king? 36 Your servant will go a little way over the Jordan with the king. Why should the king repay me with such a reward? [37] Please let your servant return, that I may die in my own city near the grave of my father and my mother. But here is your servant Chimham. Let him go over with my lord the king, and do for him whatever seems good to you.” 38 And the king answered, “Chimham shall go over with me, and I will do for him whatever seems good to you, and all that you desire of me I will do for you.” 39 Then all the people went over the Jordan, and the king went over. And the king kissed Barzillai and blessed him, and he returned to his own home. 40 The king went on to Gilgal, and Chimham went on with him. All the people of Judah, and also half the people of Israel, brought the king on his way.

41 Then all the men of Israel came to the king and said to the king, “Why have our brothers the men of Judah stolen you away and brought the king and his household over the Jordan, and all David’s men with him?” 42 All the men of Judah answered the men of Israel, “Because the king is our close relative. Why then are you angry over this matter? Have we eaten at all at the king’s expense? Or has he given us any gift?” [43] And the men of Israel answered the men of Judah, “We have ten shares in the king, and in David also we have more than you. Why then did you despise us? Were we not the first to speak of bringing back our king?” But the words of the men of Judah were fiercer than the words of the men of Israel.

THE REBELLION OF SHEBA

20  Now there happened to be there a worthless man, whose name was Sheba, the son of Bichri, a Benjaminite. And he blew the trumpet and said,

“We have no portion in David,

and we have no inheritance in the son of Jesse;

every man to his tents, O Israel!”

2 So all the men of Israel withdrew from David and followed Sheba the son of Bichri. But the men of Judah followed their king steadfastly from the Jordan to Jerusalem.

[3] And David came to his house at Jerusalem. And the king took the ten concubines whom he had left to care for the house and put them in a house under guard and provided for them, but did not go in to them. So they were shut up until the day of their death, living as if in widowhood.

[4] Then the king said to Amasa, “Call the men of Judah together to me within three days, and be here yourself.” [5] So Amasa went to summon Judah, but he delayed beyond the set time that had been appointed him. [6] And David said to Abishai, “Now Sheba the son of Bichri will do us more harm than Absalom. Take your lord’s servants and pursue him, lest he get himself to fortified cities and escape from us.” [1] [7] And there went out after him Joab’s men and the Cherethites and the Pelethites, and all the mighty men. They went out from Jerusalem to pursue Sheba the son of Bichri. [8] When they were at the great stone that is in Gibeon, Amasa came to meet them. Now Joab was wearing a soldier’s garment, and over it was a belt with a sword in its sheath fastened on his thigh, and as he went forward it fell out. [9] And Joab said to Amasa, “Is it well with you, my brother?” And Joab took Amasa by the beard with his right hand to kiss him. [10] But Amasa did not observe the sword that was in Joab’s hand. So Joab struck him with it in the stomach and spilled his entrails to the ground without striking a second blow, and he died.

Then Joab and Abishai his brother pursued Sheba the son of Bichri. [11] And one of Joab’s young men took his stand by Amasa and said, “Whoever favors Joab, and whoever is for David, let him follow Joab.” 12 And Amasa lay wallowing in his blood in the highway. And anyone who came by, seeing him, stopped. And when the man saw that all the people stopped, he carried Amasa out of the highway into the field and threw a garment over him. 13 When he was taken out of the highway, all the people went on after Joab to pursue Sheba the son of Bichri.

[14] And Sheba passed through all the tribes of Israel to Abel of Beth-maacah, [1] and all the Bichrites [2] assembled and followed him in. [15] And all the men who were with Joab came and besieged him in Abel of Beth-maacah. They cast up a mound against the city, and it stood against the rampart, and they were battering the wall to throw it down. 16 Then a wise woman called from the city, “Listen! Listen! Tell Joab, ‘Come here, that I may speak to you.’” 17 And he came near her, and the woman said, “Are you Joab?” He answered, “I am.” Then she said to him, “Listen to the words of your servant.” And he answered, “I am listening.” 18 Then she said, “They used to say in former times, ‘Let them but ask counsel at Abel,’ and so they settled a matter. [19] I am one of those who are peaceable and faithful in Israel. You seek to destroy a city that is a mother in Israel. Why will you swallow up the heritage of the LORD?” 20 Joab answered, “Far be it from me, far be it, that I should swallow up or destroy! [21] That is not true. But a man of the hill country of Ephraim, called Sheba the son of Bichri, has lifted up his hand against King David. Give up him alone, and I will withdraw from the city.” And the woman said to Joab, “Behold, his head shall be thrown to you over the wall.” 22 Then the woman went to all the people in her wisdom. And they cut off the head of Sheba the son of Bichri and threw it out to Joab. So he blew the trumpet, and they dispersed from the city, every man to his home. And Joab returned to Jerusalem to the king.

[23] Now Joab was in command of all the army of Israel; and Benaiah the son of Jehoiada was in command of the Cherethites and the Pelethites; [24] and Adoram was in charge of the forced labor; and Jehoshaphat the son of Ahilud was the recorder; [25] and Sheva was secretary; and Zadok and Abiathar were priests; [26] and Ira the Jairite was also David’s priest.

DAVID AVENGES THE GIBEONITES

21  Now there was a famine in the days of David for three years, year after year. And David sought the face of the LORD. And the LORD said, “There is bloodguilt on Saul and on his house, because he put the Gibeonites to death.” [2] So the king called the Gibeonites and spoke to them. Now the Gibeonites were not of the people of Israel but of the remnant of the Amorites. Although the people of Israel had sworn to spare them, Saul had sought to strike them down in his zeal for the people of Israel and Judah. [3] And David said to the Gibeonites, “What shall I do for you? And how shall I make atonement, that you may bless the heritage of the LORD?” 4 The Gibeonites said to him, “It is not a matter of silver or gold between us and Saul or his house; neither is it for us to put any man to death in Israel.” And he said, “What do you say that I shall do for you?” 5 They said to the king, “The man who consumed us and planned to destroy us, so that we should have no place in all the territory of Israel, [6] let seven of his sons be given to us, so that we may hang them before the LORD at Gibeah of Saul, the chosen of the LORD.” And the king said, “I will give them.”

[7] But the king spared Mephibosheth, the son of Saul’s son Jonathan, because of the oath of the LORD that was between them, between David and Jonathan the son of Saul. [8] The king took the two sons of Rizpah the daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth; and the five sons of Merab [1] the daughter of Saul, whom she bore to Adriel the son of Barzillai the Meholathite; [9] and he gave them into the hands of the Gibeonites, and they hanged them on the mountain before the LORD, and the seven of them perished together. They were put to death in the first days of harvest, at the beginning of barley harvest.

[10] Then Rizpah the daughter of Aiah took sackcloth and spread it for herself on the rock, from the beginning of harvest until rain fell upon them from the heavens. And she did not allow the birds of the air to come upon them by day, or the beasts of the field by night. [11] When David was told what Rizpah the daughter of Aiah, the concubine of Saul, had done, 12 David went and took the bones of Saul and the bones of his son Jonathan from the men of Jabesh-gilead, who had stolen them from the public square of Beth-shan, where the Philistines had hanged them, on the day the Philistines killed Saul on Gilboa. 13 And he brought up from there the bones of Saul and the bones of his son Jonathan; and they gathered the bones of those who were hanged. [14] And they buried the bones of Saul and his son Jonathan in the land of Benjamin in Zela, in the tomb of Kish his father. And they did all that the king commanded. And after that God responded to the plea for the land.

WAR WITH THE PHILISTINES

[15] There was war again between the Philistines and Israel, and David went down together with his servants, and they fought against the Philistines. And David grew weary. [16] And Ishbi-benob, one of the descendants of the giants, whose spear weighed three hundred shekels [1] of bronze, and who was armed with a new sword, thought to kill David. [17] But Abishai the son of Zeruiah came to his aid and attacked the Philistine and killed him. Then David’s men swore to him, “You shall no longer go out with us to battle, lest you quench the lamp of Israel.”

[18] After this there was again war with the Philistines at Gob. Then Sibbecai the Hushathite struck down Saph, who was one of the descendants of the giants. [19] And there was again war with the Philistines at Gob, and Elhanan the son of Jaare-oregim, the Bethlehemite, struck down Goliath the Gittite, the shaft of whose spear was like a weaver’s beam. [2] [20] And there was again war at Gath, where there was a man of great stature, who had six fingers on each hand, and six toes on each foot, twenty-four in number, and he also was descended from the giants. 21 And when he taunted Israel, Jonathan the son of Shimei, David’s brother, struck him down. [22] These four were descended from the giants in Gath, and they fell by the hand of David and by the hand of his servants.

DAVID’S SONG OF DELIVERANCE

22  And David spoke to the LORD the words of this song on the day when the LORD delivered him from the hand of all his enemies, and from the hand of Saul. [2] He said,

“The LORD is my rock and my fortress and my deliverer,

[3] my [3] God, my rock, in whom I take refuge,

my shield, and the horn of my salvation,

my stronghold and my refuge,

my savior; you save me from violence.

4 I call upon the LORD, who is worthy to be praised,

and I am saved from my enemies.

[5]“For the waves of death encompassed me,

the torrents of destruction assailed me; [4]

6 the cords of Sheol entangled me;

the snares of death confronted me.

[7]“In my distress I called upon the LORD;

to my God I called.

From his temple he heard my voice,

and my cry came to his ears.

8 “Then the earth reeled and rocked;

the foundations of the heavens trembled

and quaked, because he was angry.

[9] Smoke went up from his nostrils, [1]

and devouring fire from his mouth;

glowing coals flamed forth from him.

10 He bowed the heavens and came down;

thick darkness was under his feet.

[11] He rode on a cherub and flew;

he was seen on the wings of the wind.

12 He made darkness around him his canopy,

thick clouds, a gathering of water.

13 Out of the brightness before him

coals of fire flamed forth.

[14] The LORD thundered from heaven,

and the Most High uttered his voice.

[15] And he sent out arrows and scattered them;

lightning, and routed them.

16 Then the channels of the sea were seen;

the foundations of the world were laid bare,

at the rebuke of the LORD,

at the blast of the breath of his nostrils.

[17]“He sent from on high, he took me;

he drew me out of many waters.

18 He rescued me from my strong enemy,

from those who hated me,

for they were too mighty for me.

19 They confronted me in the day of my calamity,

but the LORD was my support.

[20] He brought me out into a broad place;

he rescued me, because he delighted in me.

[21] “The LORD dealt with me according to my righteousness;

according to the cleanness of my hands he rewarded me.

22 For I have kept the ways of the LORD

and have not wickedly departed from my God.

23 For all his rules were before me,

and from his statutes I did not turn aside.

24 I was blameless before him,

and I kept myself from guilt.

25 And the LORD has rewarded me according to my righteousness,

according to my cleanness in his sight.

26“With the merciful you show yourself merciful;

with the blameless man you show yourself blameless;

[27] with the purified you deal purely,

and with the crooked you make yourself seem tortuous.

[28] You save a humble people,

but your eyes are on the haughty to bring them down.

[29] For you are my lamp, O LORD,

and my God lightens my darkness.

30 For by you I can run against a troop,

and by my God I can leap over a wall.

31 This God—his way is perfect;

the word of the LORD proves true;

he is a shield for all those who take refuge in him.

[32] “For who is God, but the LORD?

And who is a rock, except our God?

33 This God is my strong refuge

and has made my [1] way blameless. [2]

34 He made my feet like the feet of a deer

and set me secure on the heights.

35 He trains my hands for war,

so that my arms can bend a bow of bronze.

36 You have given me the shield of your salvation,

and your gentleness made me great.

37 You gave a wide place for my steps under me,

and my feet [3] did not slip;

38 I pursued my enemies and destroyed them,

and did not turn back until they were consumed.

39 I consumed them; I thrust them through, so that they did not rise;

they fell under my feet.

40 For you equipped me with strength for the battle;

you made those who rise against me sink under me.

41 You made my enemies turn their backs to me, [4]

those who hated me, and I destroyed them.

42 They looked, but there was none to save;

they cried to the LORD, but he did not answer them.

43 I beat them fine as the dust of the earth;

I crushed them and stamped them down like the mire of the streets.

[44] “You delivered me from strife with my people; [5]

you kept me as the head of the nations;

people whom I had not known served me.

45 Foreigners came cringing to me;

as soon as they heard of me, they obeyed me.

46 Foreigners lost heart

and came trembling [1] out of their fortresses.

47 “The LORD lives, and blessed be my rock,

and exalted be my God, the rock of my salvation,

48 the God who gave me vengeance

and brought down peoples under me,

49 who brought me out from my enemies;

you exalted me above those who rose against me;

you delivered me from men of violence.

50“For this I will praise you, O LORD, among the nations,

and sing praises to your name.

[51] Great salvation he brings [2] to his king,

and shows steadfast love to his anointed,

to David and his offspring forever.”

THE LAST WORDS OF DAVID

23  Now these are the last words of David:

The oracle of David, the son of Jesse,

the oracle of the man who was raised on high,

the anointed of the God of Jacob,

the sweet psalmist of Israel: [3]

[2]“The Spirit of the LORD speaks by me;

his word is on my tongue.

[3] The God of Israel has spoken;

the Rock of Israel has said to me:

When one rules justly over men,

ruling in the fear of God,

[4] he dawns on them like the morning light,

like the sun shining forth on a cloudless morning,

like rain [4] that makes grass to sprout from the earth.

[5] “For does not my house stand so with God?

For he has made with me an everlasting covenant,

ordered in all things and secure.

For will he not cause to prosper

all my help and my desire?

[6] But worthless men [1] are all like thorns that are thrown away,

for they cannot be taken with the hand;

7 but the man who touches them

arms himself with iron and the shaft of a spear,

and they are utterly consumed with fire.” [2]

DAVID’S MIGHTY MEN

[8] These are the names of the mighty men whom David had: Josheb-basshebeth a Tahchemonite; he was chief of the three. [3] He wielded his spear [4] against eight hundred whom he killed at one time.

9 And next to him among the three mighty men was Eleazar the son of Dodo, son of Ahohi. He was with David when they defied the Philistines who were gathered there for battle, and the men of Israel withdrew. [10] He rose and struck down the Philistines until his hand was weary, and his hand clung to the sword. And the LORD brought about a great victory that day, and the men returned after him only to strip the slain.

[11] And next to him was Shammah, the son of Agee the Hararite. The Philistines gathered together at Lehi, where there was a plot of ground full of lentils, and the men fled from the Philistines. 12 But he took his stand in the midst of the plot and defended it and struck down the Philistines, and the LORD worked a great victory.

[13] And three of the thirty chief men went down and came about harvest time to David at the cave of Adullam, when a band of Philistines was encamped in the Valley of Rephaim. [14] David was then in the stronghold, and the garrison of the Philistines was then at Bethlehem. 15 And David said longingly, “Oh, that someone would give me water to drink from the well of Bethlehem that is by the gate!” [16] Then the three mighty men broke through the camp of the Philistines and drew water out of the well of Bethlehem that was by the gate and carried and brought it to David. But he would not drink of it. He poured it out to the LORD 17 and said, “Far be it from me, O LORD, that I should do this. Shall I drink the blood of the men who went at the risk of their lives?” Therefore he would not drink it. These things the three mighty men did.

[18] Now Abishai, the brother of Joab, the son of Zeruiah, was chief of the thirty. [5] And he wielded his spear against three hundred men [6] and killed them and won a name beside the three. 19 He was the most renowned of the thirty [7] and became their commander, but he did not attain to the three.

[20] And Benaiah the son of Jehoiada was a valiant man [8] of Kabzeel, a doer of great deeds. He struck down two ariels [9] of Moab. He also went down and struck down a lion in a pit on a day when snow had fallen. 21 And he struck down an Egyptian, a handsome man. The Egyptian had a spear in his hand, but Benaiah went down to him with a staff and snatched the spear out of the Egyptian’s hand and killed him with his own spear. 22 These things did Benaiah the son of Jehoiada, and won a name beside the three mighty men. [23] He was renowned among the thirty, but he did not attain to the three. And David set him over his bodyguard.

[24] Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Bethlehem, 25 Shammah of Harod, Elika of Harod, 26 Helez the Paltite, Ira the son of Ikkesh of Tekoa, 27 Abiezer of Anathoth, Mebunnai the Hushathite, 28 Zalmon the Ahohite, Maharai of Netophah, [29] Heleb the son of Baanah of Netophah, Ittai the son of Ribai of Gibeah of the people of Benjamin, [30] Benaiah of Pirathon, Hiddai of the brooks of Gaash, 31 Abi-albon the Arbathite, Azmaveth of Bahurim, 32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan, 33 Shammah the Hararite, Ahiam the son of Sharar the Hararite, [34] Eliphelet the son of Ahasbai of Maacah, Eliam the son of Ahithophel of Gilo, 35 Hezro [1] of Carmel, Paarai the Arbite, [36] Igal the son of Nathan of Zobah, Bani the Gadite, [37] Zelek the Ammonite, Naharai of Beeroth, the armor-bearer of Joab the son of Zeruiah, 38 Ira the Ithrite, Gareb the Ithrite, [39] Uriah the Hittite: thirty-seven in all.

DAVID’S CENSUS

24  Again the anger of the LORD was kindled against Israel, and he incited David against them, saying, “Go, number Israel and Judah.” [2] So the king said to Joab, the commander of the army, [2] who was with him, “Go through all the tribes of Israel, from Dan to Beersheba, and number the people, that I may know the number of the people.” [3] But Joab said to the king, “May the LORD your God add to the people a hundred times as many as they are, while the eyes of my lord the king still see it, but why does my lord the king delight in this thing?” 4 But the king’s word prevailed against Joab and the commanders of the army. So Joab and the commanders of the army went out from the presence of the king to number the people of Israel. [5] They crossed the Jordan and began from Aroer, [3] and from the city that is in the middle of the valley, toward Gad and on to Jazer. 6 Then they came to Gilead, and to Kadesh in the land of the Hittites; [4] and they came to Dan, and from Dan [5] they went around to Sidon, 7 and came to the fortress of Tyre and to all the cities of the Hivites and Canaanites; and they went out to the Negeb of Judah at Beersheba. [8] So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. [9] And Joab gave the sum of the numbering of the people to the king: in Israel there were 800,000 valiant men who drew the sword, and the men of Judah were 500,000.

THE LORD’S JUDGMENT OF DAVID’S SIN

[10] But David’s heart struck him after he had numbered the people. And David said to the LORD, “I have sinned greatly in what I have done. But now, O LORD, please take away the iniquity of your servant, for I have done very foolishly.” [11] And when David arose in the morning, the word of the LORD came to the prophet Gad, David’s seer, saying, [12] “Go and say to David, ‘Thus says the LORD, Three things I offer [1] you. Choose one of them, that I may do it to you.’” [13] So Gad came to David and told him, and said to him, “Shall three [2] years of famine come to you in your land? Or will you flee three months before your foes while they pursue you? Or shall there be three days’ pestilence in your land? Now consider, and decide what answer I shall return to him who sent me.” [14] Then David said to Gad, “I am in great distress. Let us fall into the hand of the LORD, for his mercy is great; but let me not fall into the hand of man.”

[15] So the LORD sent a pestilence on Israel from the morning until the appointed time. And there died of the people from Dan to Beersheba 70,000 men. [16] And when the angel stretched out his hand toward Jerusalem to destroy it, the LORD relented from the calamity and said to the angel who was working destruction among the people, “It is enough; now stay your hand.” And the angel of the LORD was by the threshing floor of Araunah the Jebusite. [17] Then David spoke to the LORD when he saw the angel who was striking the people, and said, “Behold, I have sinned, and I have done wickedly. But these sheep, what have they done? Please let your hand be against me and against my father’s house.”

DAVID BUILDS AN ALTAR

18 And Gad came that day to David and said to him, “Go up, raise an altar to the LORD on the threshing floor of Araunah the Jebusite.” 19 So David went up at Gad’s word, as the LORD commanded. 20 And when Araunah looked down, he saw the king and his servants coming on toward him. And Araunah went out and paid homage to the king with his face to the ground. 21 And Araunah said, “Why has my lord the king come to his servant?” David said, “To buy the threshing floor from you, in order to build an altar to the LORD, that the plague may be averted from the people.” [22] Then Araunah said to David, “Let my lord the king take and offer up what seems good to him. Here are the oxen for the burnt offering and the threshing sledges and the yokes of the oxen for the wood. 23 All this, O king, Araunah gives to the king.” And Araunah said to the king, “May the LORD your God accept you.” [24] But the king said to Araunah, “No, but I will buy it from you for a price. I will not offer burnt offerings to the LORD my God that cost me nothing.” So David bought the threshing floor and the oxen for fifty shekels [1] of silver. [25] And David built there an altar to the LORD and offered burnt offerings and peace offerings. So the LORD responded to the plea for the land, and the plague was averted from Israel.

STUDY NOTES FOR 2 SAMUEL 1

STUDY NOTE FOR 2 SAMUEL 1:1 Ziklag. See 1 Sam. 30:1; note on 1 Sam. 27:6. BACK TO 2 SAMUEL 1:1

STUDY NOTE FOR 2 SAMUEL 1:2 clothes torn and dirt on his head. In the wake of Israel’s devastating defeat (1 Sam. 31:1), the messenger takes on the appearance of mourning (cf. Josh. 7:6; 1 Sam. 4:12). His claim to have had a hand in Saul’s death (v. 10), however, shows that he expects at least this item of news to please David. BACK TO 2 SAMUEL 1:2

STUDY NOTE FOR 2 SAMUEL 1:6 chariots and the horsemen were close upon him. Chariots often carried archers in those days (cf. Saul’s injury, 1 Sam. 31:3). BACK TO 2 SAMUEL 1:6

STUDY NOTE FOR 2 SAMUEL 1:10 I stood beside him and killed him. In light of 1 Sam. 31:4–6, it seems probable that the Amalekite happened upon Saul’s body before the Philistines and, in the hopes of receiving a reward from David, has fabricated a part for himself in Saul’s death. Others have suggested that Saul’s act of falling on his sword might only have wounded him and that the Amalekite’s account is therefore plausible. In either case, the Amalekite expects to receive a different response from David than what he actually receives.

crown ... armlet. Royal regalia is proof of Saul’s demise. The crown in view is presumably a lighter version of the heavy state crown. The way in which Saul’s regalia come into David’s possession is a stark contrast to Jonathan’s voluntary surrender of his robe and weapons to David (1 Sam. 18:4 and note). This contrast epitomizes the radically different responses of Saul and Jonathan to the divine will with respect to David and the house of Saul (e.g., 1 Sam. 18:28, 29; 19:4; 20:30, 31; 23:17, 18). BACK TO 2 SAMUEL 1:10

STUDY NOTE FOR 2 SAMUEL 1:13 sojourner. The Amalekite is clearly subject to the laws of Israel because he is an alien who resides in the land of Israel (Lev. 19:33, 34; 24:22). BACK TO 2 SAMUEL 1:13

STUDY NOTE FOR 2 SAMUEL 1:14 the LORD’s anointed. By not sharing David’s conviction about the sacrosanct status of “the LORD’s anointed” (1 Sam. 24:6; 26:9), the Amalekite signs his own death warrant (vv. 15, 16). BACK TO 2 SAMUEL 1:14

STUDY NOTE FOR 2 SAMUEL 1:15 Go, execute him. David’s severe reaction to the Amalekite’s story provides evidence that David was not involved in Saul’s death (cf. 4:10). BACK TO 2 SAMUEL 1:15

STUDY NOTE FOR 2 SAMUEL 1:17 David lamented. The lament opens with an introduction presenting the refrain, “How the mighty have fallen!” The first section exhorts the people to mourn for Saul and is marked by the references to “the daughters of the Philistines” (v. 20) and the “daughters of Israel” (v. 24). The second section (vv. 25, 26) expresses David’s personal mourning for Jonathan. The lament closes with a final repetition of the mournful refrain. BACK TO 2 SAMUEL 1:17

STUDY NOTE FOR 2 SAMUEL 1:18 Book of Jashar. See note on Josh. 10:13. BACK TO 2 SAMUEL 1:18

STUDY NOTE FOR 2 SAMUEL 1:19 How the mighty have fallen. This phrase, which refers to Saul and Jonathan (v. 17), is repeated as a refrain in vv. 25, 27. “Mighty” appears also in v. 21 in parallel to “Saul.” BACK TO 2 SAMUEL 1:19

STUDY NOTE FOR 2 SAMUEL 1:20 Tell it not in Gath. David implores his listeners not to let the news be heard among the Philistine cities lest the daughters of the Philistines rejoice over Israel’s defeat, in the same way that the daughters of Israel earlier rejoiced over the defeat of the Philistines (1 Sam. 18:7). BACK TO 2 SAMUEL 1:20

STUDY NOTE FOR 2 SAMUEL 1:21 not anointed with oil. It was customary to condition and preserve leather shields by rubbing them with oil (Is. 21:5). It may be more than coincidental that the particular wording is associated with royalty. Not only were kings “anointed” (1 Sam. 2:10 note) for their office, but the word “shield” is sometimes used in the OT as a figure for “sovereign” or “chieftain.” Beneath the literal meaning of the words is perhaps the implication, “sovereign Saul, no longer anointed with oil.” BACK TO 2 SAMUEL 1:21

STUDY NOTE FOR 2 SAMUEL 1:22 the sword of Saul returned not empty. The intent of this line is to praise Saul’s military prowess. BACK TO 2 SAMUEL 1:22

STUDY NOTE FOR 2 SAMUEL 1:24 scarlet. A color that represents prosperity, wealth, and luxury (Prov. 31:21). BACK TO 2 SAMUEL 1:24

STUDY NOTE FOR 2 SAMUEL 1:26 surpassing the love of women. David’s praise of Jonathan’s love (cf. 1 Sam. 18:3) does not mean that love between friends is inherently superior to marital love. Rather, the point seems to be the astonishingly selfless quality of Jonathan’s love for David. David himself does not prove selfless in his relations with women (3:2 note). Modern attempts to find in this verse evidence for a homosexual relationship between Jonathan and Saul have no exegetical warrant. Sadly, many people in our hyper-sexualized culture find it inconceivable that people of the same gender can have deep, loving friendships with one another without transgressing boundaries into sexual intimacy. Scripture, however, frequently extols the bonds of brotherhood and sisterhood, friendships that exhibit sacrificial love without any hint of eroticism (Prov. 17:17; 18:24; 4:9–12). BACK TO 2 SAMUEL 1:26

STUDY NOTE FOR 2 SAMUEL 1:27 weapons of war. Probably stands for Saul and Jonathan. Cf. the designation of Elijah and Elisha as “the chariots of Israel and its horsemen” (2 Kin. 2:12; 13:14). BACK TO 2 SAMUEL 1:27

STUDY NOTES FOR 2 SAMUEL 2

STUDY NOTE FOR 2 SAMUEL 2:1 David inquired of the LORD. Though aware of his divine appointment as Israel’s next king, David seeks the Lord’s guidance, as he has done so often before (e.g., 1 Sam. 23:2, 4, 9–12; 30:7, 8).

Hebron. Located nineteen miles (31 km) southwest of Jerusalem, Hebron has the highest elevation of any town in Israel and is strategically well suited for the inauguration of David’s rule over Judah. Hebron was a Canaanite royal city when the Israelites came from Egypt (Josh. 10:3), but its links with the people of God extend back to the patriarchs (e.g., Gen. 13:18; 23:2, 19; 35:27). Under Israelite rule, it becomes both a Levitical city and a city of refuge (Josh. 21:11–13). BACK TO 2 SAMUEL 2:1

STUDY NOTE FOR 2 SAMUEL 2:2 Ahinoam ... Abigail. See note on 1 Sam. 25:40–44.

Jezreel. Listed in Josh. 15:56 as one of the hill country villages south of Hebron, this Jezreel is not the better-known Jezreel in the north (v. 9).

Carmel. See notes on 1 Sam. 15:12; 25:2. BACK TO 2 SAMUEL 2:2

STUDY NOTE FOR 2 SAMUEL 2:4 anointed David king. On anointing, see note on 1 Sam. 2:10. David has already been anointed by Samuel (1 Sam. 16:3, 12, 13) and is now anointed again, this time as king over Judah. He will be anointed a third time, as king over Israel (5:3). BACK TO 2 SAMUEL 2:4

STUDY NOTE FOR 2 SAMUEL 2:5 May you be blessed by the LORD. David’s commendation of the Jabeshites for their kindness to Saul accomplishes two things: it shows he has no malice toward the now-deceased king, and it sets the stage for his own bid for leadership over the Gileadites east of the Jordan River. BACK TO 2 SAMUEL 2:5

STUDY NOTE FOR 2 SAMUEL 2:8–32 Abner’s installation of Saul’s son Ish-bosheth as king over Israel results in war between the houses of Saul and David.

2:8 Ish-bosheth. Ish-bosheth is the only son of Saul left alive after the defeat on Mount Gilboa. The name “Ish-bosheth” (“man of shame”) is probably a later alteration of the other names by which this son of Saul is known in the OT, Ishvi (1 Sam. 14:4) and Eshbaal (1 Chron. 8:33; 9:39), the change being made to avoid any association of Saul’s son with the Canaanite god Baal. As will become apparent, this last surviving son of Saul is little more than a pawn in the hands of Abner.

brought him over to Mahanaim. Abner brings Ish-bosheth across the Jordan River, probably in an effort to escape Philistine pressure. Two sites near the Jabbok River have been suggested for Mahanaim, one seven miles (11 km) and the other seventeen miles (27 km) from the river. BACK TO 2 SAMUEL 2:8

STUDY NOTE FOR 2 SAMUEL 2:9 king over Gilead ... all Israel. The way specific parts are listed suggests that Ish-bosheth’s control of these areas is more complete than his control of Israel as a whole. BACK TO 2 SAMUEL 2:9

STUDY NOTE FOR 2 SAMUEL 2:10 two years. This is the length of time that Israel and Judah are a divided monarchy between the death of Saul and their unification under David. BACK TO 2 SAMUEL 2:10

STUDY NOTE FOR 2 SAMUEL 2:11 seven years and six months. See note on 5:4, 5. BACK TO 2 SAMUEL 2:11

STUDY NOTE FOR 2 SAMUEL 2:12 Gibeon. Gibeon is a Benjaminite town, now called el-Jib, about five miles (8 km) north of Jerusalem. BACK TO 2 SAMUEL 2:12

STUDY NOTE FOR 2 SAMUEL 2:13 Joab the son of Zeruiah. See note on v. 18.

pool of Gibeon. Archaeologists have unearthed this structure, which served as a water storage facility for the town. BACK TO 2 SAMUEL 2:13

STUDY NOTE FOR 2 SAMUEL 2:14 Let the young men arise and compete. Abner suggests a form of representative combat similar to the contest between David and Goliath (1 Sam. 17:4 note). Large-scale bloodshed occurs on both occasions (vv. 17, 31). BACK TO 2 SAMUEL 2:14

STUDY NOTE FOR 2 SAMUEL 2:18 three sons of Zeruiah. According to 1 Chr. 2:16, Zeruiah is one of David’s two sisters, which makes her sons his nephews.

Joab. Joab plays an important role throughout David’s reign, serving as commander of David’s forces (8:16). Though an ardent supporter of David, Joab at times proves to be uncontrollable (3:39), acting in his own interests (3:26, 27) and even defying David’s orders (18:5, 9–14). Joab is later executed by King Solomon (1 Kin. 2:28–35).

Abishai. Abishai serves alongside Joab in David’s army (10:10; 18:2; 23:18).

Asahel. Also listed among David’s mighty men (23:24), Asahel’s relentless pursuit of Abner in this present episode will lead to Asahel’s violent death (v. 23). BACK TO 2 SAMUEL 2:18

STUDY NOTE FOR 2 SAMUEL 2:22 How then could I ... your brother Joab. Abner’s attempts to avoid striking down Asahel may be motivated not simply by fear of reprisal from Joab but also by a desire not to erect unnecessary barriers to an eventual compromise with David. See note on v. 26. BACK TO 2 SAMUEL 2:22

STUDY NOTE FOR 2 SAMUEL 2:26 tell your people to turn from the pursuit of their brothers. Abner’s reference to “their brothers” may suggest a shift in a more conciliatory direction; perhaps Abner senses that David cannot be stopped. Abner prefers truce to defeat, especially if he can remain autonomous. BACK TO 2 SAMUEL 2:26

STUDY NOTE FOR 2 SAMUEL 2:28 trumpet. See notes on 1 Sam. 13:3; 2 Sam. 18:16; 20:22. BACK TO 2 SAMUEL 2:28

STUDY NOTE FOR 2 SAMUEL 2:30, 31 The disparity between the number of casualties suffered by David’s troops and by the Benjaminites is a token of things to come. BACK TO 2 SAMUEL 2:30, 31

STUDY NOTE FOR 2 SAMUEL 2:32 Bethlehem ... Hebron. A twenty-three-mile (37 km) journey after a battle is duly impressive. BACK TO 2 SAMUEL 2:32

STUDY NOTES FOR 2 SAMUEL 3

STUDY NOTE FOR 2 SAMUEL 3:1 war between the house of Saul and the house of David. At least in the northern tribes, the transfer of power to David after the death of Saul is not unopposed. A key figure supporting Saul is Abner, Saul’s military commander who installed Saul’s surviving son, Ish-bosheth, as king in Mahanaim (2:8, 9). But the tide is running in David’s favor (2:30, 31 note). BACK TO 2 SAMUEL 3:1

STUDY NOTE FOR 2 SAMUEL 3:2–11 The list of six sons born to David (vv. 2–5) amplifies the statement in v. 1 that “David grew stronger and stronger,” while the wrangling between Abner and Ish-bosheth over a concubine (vv. 6–11) dramatizes the final statement in v. 1 that “the house of Saul became weaker and weaker.”

3:2 sons were born to David at Hebron. As the list that follows reveals, David takes additional wives in Hebron. In 5:13–16, after David’s arrival in Jerusalem, yet more wives and concubines are added, and at least eleven more children are born to David (cf. 1 Chr. 3:1–9). While the narrator offers no explicit evaluation of David’s behavior (ancient Near Eastern kings commonly multiplied wives and children), it violates the standards of Deut. 17:17. BACK TO 2 SAMUEL 3:2

STUDY NOTE FOR 2 SAMUEL 3:3 Maacah the daughter of Talmai king of Geshur. David’s marrying a foreign wife from the small Aramean kingdom of Geshur may be politically motivated, giving him an ally north of Ish-bosheth’s shaky realm. BACK TO 2 SAMUEL 3:3

STUDY NOTE FOR 2 SAMUEL 3:7 Why have you gone in to my father’s concubine. Abner’s appropriation of Saul’s concubine amounts to a claim on the throne (12:8 note; 16:21 note; 1 Kin. 2:22). The reader is not told whether Ish-bosheth’s suspicion is well-founded or simple paranoia. Whatever the case, Abner uses the accusation as an occasion to shift his allegiance to David (vv. 8–10). BACK TO 2 SAMUEL 3:7

STUDY NOTE FOR 2 SAMUEL 3:9 what the LORD has sworn to him. See notes on 5:2; cf. 1 Sam. 13:14; 15:28; 24:20. BACK TO 2 SAMUEL 3:9

STUDY NOTE FOR 2 SAMUEL 3:10 Dan to Beersheba. A proverbial expression for the whole country (Judg. 20:1). BACK TO 2 SAMUEL 3:10

STUDY NOTE FOR 2 SAMUEL 3:11 he feared him. Ish-bosheth’s reaction indicates that Abner is in a position not only to make a threat but also to carry it out. BACK TO 2 SAMUEL 3:11

STUDY NOTE FOR 2 SAMUEL 3:12 To whom does the land belong. Abner means either that the land is his own, as one who controls it and can give it to David, or that the land is David’s by right, and that David should enlist Abner’s help to secure it. BACK TO 2 SAMUEL 3:12

STUDY NOTE FOR 2 SAMUEL 3:13 bring Michal, Saul’s daughter. Returning David’s wife Michal to him (1 Sam. 18:27) will not only make right Saul’s wrong of giving her to another in David’s absence (1 Sam. 25:44) but will also strengthen David’s claim to the throne over Saul’s former realm. The restrictions of Deut. 24:1–4 do not apply in this situation, since David’s separation from Michal was involuntary. BACK TO 2 SAMUEL 3:13

STUDY NOTE FOR 2 SAMUEL 3:14 David sent messengers to Ish-bosheth. The insecurity of Ish-bosheth’s position is evident not only in his fear of Abner (v. 11) but also in his inability to resist David’s orders.

a hundred foreskins of the Philistines. David refers to the bride price that Saul set for Michal (1 Sam. 18:25); he actually paid twice that amount for her hand in marriage (1 Sam. 18:27). BACK TO 2 SAMUEL 3:14

STUDY NOTE FOR 2 SAMUEL 3:16 weeping. A vivid glimpse of suffering caused by deeds outside the man’s control.

Bahurim. Tentatively identified with a site about one-and-a-half miles (2 km) east of Jerusalem in the territory of Benjamin. Bahurim is the hometown of Shimei, son of Gera (16:5; 1 Kin. 2:8). BACK TO 2 SAMUEL 3:16

STUDY NOTE FOR 2 SAMUEL 3:17 you have been seeking David as king over you. See note on v. 1. Apparently Ish-bosheth and Abner are all that have stood in the way of harmonious relations between David and Israel. Abner here steps aside, and Ish-bosheth will not stand long without him (ch. 4). BACK TO 2 SAMUEL 3:17

STUDY NOTE FOR 2 SAMUEL 3:18 my servant David. David is now recognized as the recipient of a commission like the one first given to Saul (1 Sam. 9:16). BACK TO 2 SAMUEL 3:18

STUDY NOTE FOR 2 SAMUEL 3:21 that they may make a covenant with you. See 5:3.

in peace. The repetition of this phrase twice more in vv. 22, 23 underscores that David is not involved in Abner’s death; see also vv. 26, 28, 29, 37. BACK TO 2 SAMUEL 3:21

STUDY NOTE FOR 2 SAMUEL 3:24 Joab’s agitation at the thought of Abner’s peaceful departure is apparent in his words to David. BACK TO 2 SAMUEL 3:24

STUDY NOTE FOR 2 SAMUEL 3:26 cistern of Sirah. According to the first-century historian Josephus, this site is located two-and-a-half miles (4 km) north of Hebron.

But David did not know about it. This note is another confirmation of David’s innocence in the death of Abner (vv. 21–23, 28, 29, 37). BACK TO 2 SAMUEL 3:26

STUDY NOTE FOR 2 SAMUEL 3:27 in the stomach. An ironic death because Abner earlier killed Asahel by stabbing him in the stomach (see 2 Sam. 2:23).

for the blood of Asahel his brother. See also v. 30. In 2:18–23 Abner’s slaying of Asahel is depicted as essentially a matter of self-defense, and the battle context of Abner’s action makes it doubtful that Joab has the right to act as an “avenger of blood” (14:11; cf. Num. 35:16–25; Deut. 19:11–13; Josh. 20:3). Joab may also want to eliminate a potential rival in David’s court (see his murder of Amasa in 20:10). BACK TO 2 SAMUEL 3:27

STUDY NOTE FOR 2 SAMUEL 3:28 I and my kingdom are forever guiltless. See vv. 21–23, 26, 37. BACK TO 2 SAMUEL 3:28

STUDY NOTE FOR 2 SAMUEL 3:29 May it fall upon the head of Joab. David’s decision only to utter a curse upon Joab’s house rather than take direct disciplinary action may be a result of the ambiguous circumstances of Joab’s crime. More likely, however, such factors as Joab’s considerable power and reputation, and his familial relationship with David influence his decision. Ultimately Joab’s crime does not go unpunished, although Solomon’s actions in having Joab killed are questionable (1 Kin. 2:5, 6, 28–35). BACK TO 2 SAMUEL 3:29

STUDY NOTE FOR 2 SAMUEL 3:33, 34 This is David’s second lament (see 1:17–27). BACK TO 2 SAMUEL 3:33, 34

STUDY NOTE FOR 2 SAMUEL 3:39 more severe. That is, “too hard” or “ruthless.” See note on v. 29; cf. 16:10; 19:22. BACK TO 2 SAMUEL 3:39

STUDY NOTES FOR 2 SAMUEL 4

STUDY NOTE FOR 2 SAMUEL 4:1 Abner had died. The death of Abner affects Ish-bosheth and “all Israel” the same way, but for different reasons. Ish-bosheth’s courage fails because he knows that Abner’s death means the loss of the backbone of his government. Israel, on the other hand, is “dismayed” by what seems to be a rejection of their friendly overture to David (3:17–21). BACK TO 2 SAMUEL 4:1

STUDY NOTE FOR 2 SAMUEL 4:2 part of Benjamin. The Benjaminite origin of Ish-bosheth’s assassins is stressed (two verses are dedicated to establishing it), perhaps to show that disenchantment with the house of Saul extends even into his own tribe. BACK TO 2 SAMUEL 4:2

STUDY NOTE FOR 2 SAMUEL 4:3 the Beerothites fled to Gittaim. Although Beeroth is one of the four major cities of the Gibeonites (an Amorite people who duped Joshua into making a peace treaty with them; Josh. 9:17), Josh. 18:25 indicates that the town was allotted to Benjamin. King Saul attempted to annihilate the Gibeonites (21:1, 2), and this aggression may explain the flight of the Beerothites to Gittaim. BACK TO 2 SAMUEL 4:3

STUDY NOTE FOR 2 SAMUEL 4:4 news about Saul and Jonathan. That is, of their deaths (1 Sam. 31).

Mephibosheth. Mephibosheth will appear again in 9:6–13; 16:1–4; 19:24–30; 21:7 (21:8 mentions a different Mephibosheth). BACK TO 2 SAMUEL 4:4

STUDY NOTE FOR 2 SAMUEL 4:7 Arabah. The two assassins flee through this area, which is in the Jordan River Valley. They are running from Mahanaim to Hebron where David resides, a distance of some fifty-five miles (89 km). BACK TO 2 SAMUEL 4:7

STUDY NOTE FOR 2 SAMUEL 4:9 who has redeemed my life out of every adversity. Whereas Rechab and Baanah have tried to portray themselves as agents of the Lord’s judgment against Saul (v. 8), David’s response makes clear that with the Lord as his deliverer, he has no need of human assistance. BACK TO 2 SAMUEL 4:9

STUDY NOTE FOR 2 SAMUEL 4:10 See 1:13–16. BACK TO 2 SAMUEL 4:10

STUDY NOTE FOR 2 SAMUEL 4:12 And David commanded. David shows none of the hesitation to act in this instance that he demonstrated in the case of Joab (3:29 note).

cut off their hands and feet. Mutilation of this sort was not uncommon in the ancient Near East. BACK TO 2 SAMUEL 4:12

STUDY NOTES FOR 2 SAMUEL 5

STUDY NOTE FOR 2 SAMUEL 5:1 all the tribes of Israel. That is, their leaders; cf. “all the elders” in v. 3. The Hebrew word here translated “tribes” may also mean “rulers.”

your bone and flesh. An expression of kinship (19:12, 13; cf. Gen. 29:14; Judg. 9:2) and the first of three reasons given by the Israelites in vv. 1, 2 for wanting to make David king. BACK TO 2 SAMUEL 5:1

STUDY NOTE FOR 2 SAMUEL 5:2 led out and brought in Israel. An idiom for leading military campaigns (1 Sam. 18:13, 16). The second reason for wanting to make David king is his military successes (1 Sam. 17:32, 45–47; 18:7; 25:28).

the LORD said to you. The third reason is David’s divine appointment (1 Sam. 16:1 note).

shepherd. This designation is often used metaphorically in the Bible, either for God (Gen. 49:24; Pss. 23:1; 80:1; etc.), for His Son, Jesus (e.g., John 10:11; Heb. 13:20; 1 Pet. 5:4; Rev. 7:17), or for divinely appointed human leaders (e.g., 7:7; cf. Num. 27:15–17). The image is one of intimate, caring leadership (v. 12 note). BACK TO 2 SAMUEL 5:2

STUDY NOTE FOR 2 SAMUEL 5:3 King David made a covenant. See 3:21. The covenant establishing David’s rule over the northern tribes likely consists of regulations for the kingship (cf. 1 Sam. 10:25), including their rights and responsibilities to one another and to the Lord (2 Kin. 11:17). That this covenant does not end the sense of separate identity felt by Israel and Judah is evident in the revolt of Sheba (20:1) and particularly in the dissolution of the united kingdom under Rehoboam (1 Kin. 12:16).

they anointed David. See note on 2:4. BACK TO 2 SAMUEL 5:3

STUDY NOTE FOR 2 SAMUEL 5:4, 5 In the OT, a stereotyped formula often introduces the account of a king’s official tenure in office (e.g., 1 Sam. 13:1; 2 Sam. 2:10; 1 Kin. 14:21; 22:42). In this case it appropriately marks David’s assumption of power over all Israel. BACK TO 2 SAMUEL 5:4, 5

STUDY NOTE FOR 2 SAMUEL 5:6 Jerusalem. A city of great antiquity (occupied as early as the third millennium B.C..), Jerusalem is in the tribal region of Benjamin, near the northern border of Judah. The city is mentioned in extrabiblical texts as early as the twentieth century B.C. in Egypt. The city was earlier conquered by Judah (Judg. 1:8), but neither Judah nor Benjamin have been successful in permanently dislodging its Jebusite inhabitants (Josh. 15:63; Judg. 1:21). David may well think that Jerusalem’s strategic location and relatively independent status makes the city well suited to the establishment of a national capital that will not imply favoritism to any particular region.

Jebusites ... said to David. The Jebusites’ taunt, whether suggestive of overconfidence or simply of a determination to fight to the last man (even be he blind or lame), reflects the hostility between the Jebusites and David (see v. 8; 1 Sam. 17:54 note). BACK TO 2 SAMUEL 5:6

STUDY NOTE FOR 2 SAMUEL 5:7 stronghold of Zion. This marks the first occurrence of “Zion” in the Bible and the only one in Samuel. The name originally designated a fortified mound located at the southern end of the Ophel ridge. Eventually, the name came to be used in an extended sense for all of Jerusalem (2 Kin. 19:21; Is. 2:3) and even for the entire nation of Israel (Ps. 149:2; Is. 46:13). The name occurs frequently in Israel’s poetic and prophetic literature, where it is often presented as the place of God’s mighty acts of salvation and judgment (e.g., Ps. 14:7; Is. 4:4; Lam. 4:11). BACK TO 2 SAMUEL 5:7

STUDY NOTE FOR 2 SAMUEL 5:8 water shaft. Archaeologists have uncovered the remains of a complex water system in Jerusalem; it was built to bring water into the settlement from the Gihon Spring that was located outside of the city. This may be the shaft that Joab and his men use to penetrate the city (1 Chr. 11:6). BACK TO 2 SAMUEL 5:8

STUDY NOTE FOR 2 SAMUEL 5:9 Millo. Heb. “fill.” It perhaps refers to terraces that support buildings on top of them. It is mentioned in numerous passages (Judg. 9:6, 20; 1 Kin. 9:15, 24; 11:27; 1 Chr. 11:8; 2 Chr. 32:5). BACK TO 2 SAMUEL 5:9

STUDY NOTE FOR 2 SAMUEL 5:10 became greater. Just as chs. 3, 4 detail how “the house of Saul became weaker and weaker” (3:1; 3:2–11 note), so chs. 5–10 show David growing “stronger and stronger” (3:1). The fundamental reason for David’s success is that the Lord is with him (1 Sam. 16:18 note). BACK TO 2 SAMUEL 5:10

STUDY NOTE FOR 2 SAMUEL 5:11 Hiram king of Tyre. In David’s time, Tyre is a Phoenician port city about thirty-five miles (56 km) north of Mount Carmel and twenty-five miles (40 km) south of Sidon. Hiram’s generosity to David may be motivated by the impressiveness of David’s recent accomplishments, but it also involves an element of self-interest. Tyre needs the inland trade routes controlled by David and the agricultural produce of central Palestine (cf. Ezra 3:7). Hiram’s friendship with Israel continues well into Solomon’s reign (1 Kin. 5:1–12; 9:11). BACK TO 2 SAMUEL 5:11

STUDY NOTE FOR 2 SAMUEL 5:12 the LORD had established him king. See note on v. 10.

for the sake of his people Israel. David understands not only that his kingship is dependent entirely upon God but also that it is intended for the benefit of God’s people (v. 2; 8:15). BACK TO 2 SAMUEL 5:12

STUDY NOTE FOR 2 SAMUEL 5:13–16 See note on 3:2 and the slightly longer list in 1 Chr. 14:3–7. BACK TO 2 SAMUEL 5:13

STUDY NOTE FOR 2 SAMUEL 5:17 When the Philistines heard. While David’s reign over Judah has not been contested by the Philistines, the extension of his domain to the northern tribes poses a threat to Philistine interests that they cannot ignore.

stronghold. See note on 1 Sam. 23:14. BACK TO 2 SAMUEL 5:17

STUDY NOTE FOR 2 SAMUEL 5:18 Valley of Rephaim. This valley begins a few miles southwest of Jerusalem and descends westward toward Philistine territory (21:16 note; 23:13; cf. Josh. 15:8; 18:16). BACK TO 2 SAMUEL 5:18

Reconstruction of David's Jerusalem

STUDY NOTE FOR 2 SAMUEL 5:19 David inquired of the LORD. See note on 2:1. BACK TO 2 SAMUEL 5:19

STUDY NOTE FOR 2 SAMUEL 5:20 Baal-perazim. Baal-perazim has been identified with a site three miles (5 km) southwest of Jerusalem. BACK TO 2 SAMUEL 5:20

STUDY NOTE FOR 2 SAMUEL 5:21 left their idols. David inflicts on the Philistines a loss similar to what Israel suffered with the capture of the ark in 1 Sam. 4.

carried them away. See note on 1 Sam. 5:2; 1 Chr. 14:12 says that David burns them. BACK TO 2 SAMUEL 5:21

STUDY NOTE FOR 2 SAMUEL 5:24 the LORD has gone out before you. The Lord is a warrior (Ex. 15:3) who goes before His people to fight for them (Ex. 14:14; Deut. 1:30). BACK TO 2 SAMUEL 5:24

STUDY NOTE FOR 2 SAMUEL 5:25 from Geba to Gezer. David’s rout of the Philistines is far more decisive than Jonathan’s (1 Sam. 14:31). Defeating the Philistines in particular (8:1) is of special significance (3:18; 19:9; 1 Chr. 14:17; cf. 1 Sam 9:16). The deliverance from Philistine oppression that began with Samson (Judg. 13:1; 16:30) is finalized by David. BACK TO 2 SAMUEL 5:25

STUDY NOTES FOR 2 SAMUEL 6

STUDY NOTE FOR 2 SAMUEL 6:2 Baale-judah. See note on 1 Sam. 6:21.

ark of God. See note on 1 Sam. 3:3.

the name. See 1 Sam. 17:45 and note; cf. Deut. 12:5, 11, 21.

LORD of hosts. See note on 1 Sam. 1:3. BACK TO 2 SAMUEL 6:2

STUDY NOTE FOR 2 SAMUEL 6:3 new cart. This mode of transporting the ark recalls the Philistine precedent set in 1 Sam. 6:7 but neglects the divine directive that the ark, equipped with rings and poles (Ex. 25:12–14; 37:5), is to be carried on the shoulders of priests (cf. Num. 4:15, 19; 7:9; Deut. 10:8; Josh. 3:8).

house of Abinadab. See 1 Sam. 7:1.

Uzzah and Ahio. While attempts have been made to identify Uzzah with Eleazar in 1 Sam. 7:1, it is more likely that the two sons mentioned here are brothers of Eleazar, or possibly even grandsons of Abinadab. The Hebrew word “son” can also mean “descendant.” BACK TO 2 SAMUEL 6:3

STUDY NOTE FOR 2 SAMUEL 6:7 because of his error. The Hebrew here is difficult, but cf. the explanation given in 1 Chr. 13:10 “because he put out his hand to the ark.” It may be that the punishment relates not only to Uzzah’s touching the ark (Num. 4:15, 20) but also, more importantly, to the irregular way the ark is being carried (v. 3 note; 1 Chr. 15:13–15). BACK TO 2 SAMUEL 6:7

STUDY NOTE FOR 2 SAMUEL 6:8 David was angry. The reader is not told whether the main cause of David’s anger is Uzzah’s death, Uzzah’s recklessness, or his own cavalier handling of the ark. BACK TO 2 SAMUEL 6:8

STUDY NOTE FOR 2 SAMUEL 6:10 Obed-edom the Gittite. That is, a man of Gath. Whether the reference is to the Philistine city of Gath (1 Sam. 4:1 note; 5:8 note) or to Gath Rimmon (a Levitical city in Dan or Manasseh; Josh. 21:23–25) is uncertain. Obed-edom is frequently referred to as a Levite in Chronicles (e.g., 1 Chr. 15:17–25; 16:5, 38; 26:4, 5, 8, 15; 2 Chr. 25:24). BACK TO 2 SAMUEL 6:10

STUDY NOTE FOR 2 SAMUEL 6:13 bore the ark. This time the ark is transported according to the Mosaic legislation (vv. 3, 7 and notes).

he sacrificed. David’s sacrifice is perhaps a symbol of thanksgiving and intercession—thanksgiving that the procession has begun with God’s blessing, and intercession that it may so continue. BACK TO 2 SAMUEL 6:13

STUDY NOTE FOR 2 SAMUEL 6:14 linen ephod. See note on 1 Sam. 2:18. BACK TO 2 SAMUEL 6:14

STUDY NOTE FOR 2 SAMUEL 6:16 she despised him. Suggestions about the cause of Michal’s displeasure are given only later, in vv. 20–22. Michal is not identified as David’s wife but as the daughter of Saul, thus distancing Michal from David. BACK TO 2 SAMUEL 6:16

STUDY NOTE FOR 2 SAMUEL 6:17 burnt offerings and peace offerings. See note on 1 Sam. 10:8. BACK TO 2 SAMUEL 6:17

STUDY NOTE FOR 2 SAMUEL 6:20 How the king of Israel honored himself today. Michal’s comment is heavy with sarcasm. She mentions his being king and his immodesty in the presence of female servants. Her jealousy may be aroused because her father has been displaced by David.

uncovering. David has taken off his robes and wears only a linen ephod (v. 14). BACK TO 2 SAMUEL 6:20

STUDY NOTE FOR 2 SAMUEL 6:21 It was before the LORD. David will not accept Michal’s indictment. It is not before the “female servants” (that is, for their eyes) but “before the LORD” that he has celebrated. David pointedly mentions that the Lord displaced Saul and chose him instead. BACK TO 2 SAMUEL 6:21

STUDY NOTE FOR 2 SAMUEL 6:22 I will make myself yet more contemptible than this. Or, “I will humble myself even more than this.” Unlike Eli and his sons (1 Sam. 2:29, 30 and notes) and Michal’s father Saul (1 Sam. 15:12, 30 and notes), David is willing to be abased that the Lord may receive the honor due Him. The motif of David’s humility recalls Hannah’s remarks in 1 Sam. 2:7, 8.

by them I shall be held in honor. David replies that he has no reason to feel embarrassed before the maids. Michal’s displeasure in him is wrong. BACK TO 2 SAMUEL 6:22

STUDY NOTE FOR 2 SAMUEL 6:23 Michal the daughter of Saul had no child. This is either because of the direct decision of the Lord or because David excludes Michal from marital relations. To be childless in this era is a reproach (1 Sam. 1:5, 6). BACK TO 2 SAMUEL 6:23

STUDY NOTES FOR 2 SAMUEL 7

STUDY NOTE FOR 2 SAMUEL 7:1 rest from all his surrounding enemies. See notes on vv. 6, 9. See also Deut. 12:10; 25:19; Josh. 23:1; 2 Sam. 7:11. Rest is often associated with temple building. BACK TO 2 SAMUEL 7:1

STUDY NOTE FOR 2 SAMUEL 7:2 Nathan. Mentioned here for the first time, Nathan the prophet will also play a significant role in ch. 12 and 1 Kin. 1. See also 1 Chr. 29:29; 2 Chr. 9:29; 29:25.

in a tent. David apparently views his palace as symbolic of his now-established rule (5:11, 12), and he proposes that God’s rule should be similarly symbolized with a permanent dwelling. BACK TO 2 SAMUEL 7:2

STUDY NOTE FOR 2 SAMUEL 7:3 Go. David’s plan seems reasonable to Nathan, but he is quick to reverse himself when ordered by the Lord (v. 4). Nathan is no flatterer (12:7–14).

the LORD is with you. This repeated statement gets at the heart of David’s early life and early kingship (1 Sam.16:18; 17:37; 18:14, 28; 2 Sam. 5:10). BACK TO 2 SAMUEL 7:3

STUDY NOTE FOR 2 SAMUEL 7:4–17 The theological and historical significance of the divine promise to David recorded in these verses (par. 1 Chr. 17:3–15) can hardly be overestimated. Indeed, the promise of an enduring Davidic kingdom has been called the summit of the entire OT. Looking back, it takes up the promises of blessing made to Abraham and his elect seed (Gen. 17:16) and brings them to rest on David (vv. 9, 10, 12). Looking forward, it prepares for the messianic hope that inspires Israel’s faith before and after the exile in Babylon (Is. 11:1; Jer. 23:5, 6; Zech. 3:8; 6:12). The hope for a Messiah culminates in the coming of Jesus Christ (Is. 9:1–7; Luke 1:32, 33, 69, 70; Acts 2:30, 31; 13:22, 23; Rom. 1:1–4; 2 Tim. 2:8; Rev. 22:16). BACK TO 2 SAMUEL 7:4

STUDY NOTE FOR 2 SAMUEL 7:5 my servant David. Cf. 3:18; Ps. 89:3. The Lord’s reference to David as “my servant” places him in a select company that includes Abraham (Gen. 26:24), Moses (Num. 12:7, 8; Deut. 34:5), Caleb (Num. 14:24), and Joshua (Josh. 24:29). BACK TO 2 SAMUEL 7:5

STUDY NOTE FOR 2 SAMUEL 7:6 I have not lived in a house. God has accompanied His elect people throughout their wanderings (vv. 6, 7). Not until He has planted them in their place (v. 10) and they enjoy “rest” (v. 11) that exceeds what they already have under David (v. 1) will He allow a permanent house to be built for His name (v. 13). BACK TO 2 SAMUEL 7:6

STUDY NOTE FOR 2 SAMUEL 7:9 I have been with you. See note on 1 Sam. 16:18.

a great name. The declaration of a great name recalls the divine promise made to the patriarch Abraham in Gen. 12:2. Cf. 8:13, where David “made a name for himself,” possibly an implied criticism because David promotes his own name (on promoting one’s name, cf. Gen. 11:4). BACK TO 2 SAMUEL 7:9

STUDY NOTE FOR 2 SAMUEL 7:11 the LORD will make you a house. Having declined David’s offer to build Him a house (i.e., a temple; v. 5), the Lord counters with the gracious announcement that He will instead establish a house (i.e., a dynasty) for David. BACK TO 2 SAMUEL 7:11

STUDY NOTE FOR 2 SAMUEL 7:12 your offspring. A double prophecy that is first fulfilled in Solomon, but the everlasting nature of David’s throne finds its culmination in the Messiah (see Acts 2:30).

who shall come from your body. The same words were spoken to Abraham in Gen. 15:4. BACK TO 2 SAMUEL 7:12

STUDY NOTE FOR 2 SAMUEL 7:13 for my name. It was “for his great name’s sake” that the Lord refused to reject His people after their sinful request for a king (1 Sam. 12:22). Now He announces to David that his own son, who will succeed him as king, will build a temple “for my name.” For an explication of the significance of God’s name, see Ex. 34:5–7 and note on 1 Sam. 17:45. BACK TO 2 SAMUEL 7:13

STUDY NOTE FOR 2 SAMUEL 7:14–16 father ... a son. The full significance of this promise, expressive of the special relationship that the Lord establishes with the Davidic kings (Pss. 2:7; 89:18–37), is ultimately realized in Christ (Mark 1:11; Acts 13:33; Heb. 1:5).

7:14 I will discipline him. As a father, the Lord will discipline the royal son when he does wrong, but His covenantal love will never be taken away from David’s line. Though the punishment is severe, extending even to the loss of land and temple (1 Kin. 9:6–9), God’s promise to establish forever the throne of David cannot fail. This promise will increasingly come to be understood in messianic terms (Is. 9:7; 11:1–5; Jer. 33:14–26; Mic. 5:2–5). BACK TO 2 SAMUEL 7:14

STUDY NOTE FOR 2 SAMUEL 7:18 David went in and sat before the LORD. Presumably David sits in front of the ark, the symbol of the Lord’s presence (Ex. 25:22; 30:6; Deut. 10:8; Josh. 6:8). In this era, it is not usual to sit while praying (Deut. 10:8).

Who am I. Having offered God a house (i.e., a temple), David is overwhelmed by the Lord’s declaration that He will build David a house (i.e., a dynasty). The humility evident in David’s “Who am I” agrees with his recognition that it is the sovereign Lord who has been with him (1 Sam. 16:18 note) to bring him this far. BACK TO 2 SAMUEL 7:18

STUDY NOTE FOR 2 SAMUEL 7:19 this is instruction for mankind. This phrase is difficult to interpret. The parallel at 1 Chr. 17:17 reads quite differently: “[you] have shown me future generations.” The likely sense is, “this is for the benefit of mankind.” Like the covenant with Abraham (Gen. 12:1–3) and like the purpose of the crossing of the Red Sea (Ps. 66:5, 6), the covenant with David has implications for all humanity. BACK TO 2 SAMUEL 7:19

STUDY NOTE FOR 2 SAMUEL 7:22–24 David is moved by consideration of his unique status and that of his house (vv. 18–21) to contemplate the uniqueness of his God. He is the only true God, and in His unmerited favor He has chosen David and the nation of Israel itself to be the people through whom His great name will become known (Ex. 15:11–13; Deut. 7:6–8). BACK TO 2 SAMUEL 7:22

STUDY NOTES FOR 2 SAMUEL 8

STUDY NOTE FOR 2 SAMUEL 8:1 David defeated the Philistines and subdued them. In this summary of David’s victories, pride of place is given to his defeat of the Philistines, Israel’s archenemy (3:18; 1 Sam. 9:16) and against whom David’s successes far surpass those of his predecessor, Saul (1 Sam. 14:52). See note on 5:25.

Metheg-ammah. The name is otherwise unattested. BACK TO 2 SAMUEL 8:1

STUDY NOTE FOR 2 SAMUEL 8:2 he measured them. David executes two-thirds of his Moabite opponents and reduces the survivors to tributary status. The cause of David’s ruthless treatment of a people whom he earlier trusted (1 Sam. 22:3) is not stated.

Moabites. See notes on 1 Sam. 22:3. David’s great-grandmother Ruth was a Moabite (Ruth 4:21, 22). BACK TO 2 SAMUEL 8:2

STUDY NOTE FOR 2 SAMUEL 8:3 Hadadezer. This name appears to be a compound of “Hadad,” the Syrian storm-god or Baal, and “ezer,” meaning “help.” “Hadad” is found elsewhere in compound names of Syrian monarchs (1 Kin. 15:18). Though defeated by David, Hadadezer later assists the Ammonites in their opposition to David (10:15–19).

Zobah. Already during Saul’s reign there was conflict between Israel and the “kings of Zobah” (1 Sam. 14:47), a Syrian region north of Israel. BACK TO 2 SAMUEL 8:3

STUDY NOTE FOR 2 SAMUEL 8:4 hamstrung all the chariot horses. David did this to the horses so that they would be of no further military use. See also the numbers given in the parallel passage of 1 Chr. 18:4. BACK TO 2 SAMUEL 8:4

STUDY NOTE FOR 2 SAMUEL 8:6 the LORD gave victory to David wherever he went. This statement, repeated in v. 14, sets the summary of David’s victories apart from that of Saul’s (1 Sam. 14:47–51; 16:18 and notes). The Lord is the source of David’s conquests. BACK TO 2 SAMUEL 8:6

STUDY NOTE FOR 2 SAMUEL 8:8 bronze. 1 Chr. 18:8 notes that Solomon uses this bronze in the construction of the temple. BACK TO 2 SAMUEL 8:8

STUDY NOTE FOR 2 SAMUEL 8:9 Hamath. A region in Syria to the east of Zobah (8:3) and west of the Euphrates River Valley. BACK TO 2 SAMUEL 8:9

STUDY NOTE FOR 2 SAMUEL 8:11 These also King David dedicated to the LORD. David’s action is perhaps in preparation for the temple to be built by Solomon (cf. 1 Chr. 22:1–5, 14; 29:1–5, 16–19). BACK TO 2 SAMUEL 8:11

STUDY NOTE FOR 2 SAMUEL 8:13 Edomites. The slaughter of eighteen thousand Edomites in the Valley of Salt is credited to Abishai in 1 Chr. 18:12. It may be that Abishai receives credit as one of David’s generals, possibly to remove the implied criticism of David, who makes a name for himself. See also Ps. 60 and its title. BACK TO 2 SAMUEL 8:13

STUDY NOTE FOR 2 SAMUEL 8:14 the LORD gave victory to David wherever he went. This clause repeats v. 6, and it highlights the theme of the chapter. BACK TO 2 SAMUEL 8:14

STUDY NOTE FOR 2 SAMUEL 8:15 David administered justice and equity. As the prototypical theocratic king, David subjugates Israel’s enemies (vv. 1–14), but he knows that he is called to be just (23:3). His descendants do not always follow his example, despite prophetic exhortation (Jer. 22:3).

to all his people. See note on 5:12. BACK TO 2 SAMUEL 8:15

STUDY NOTE FOR 2 SAMUEL 8:16 Joab. See note on 2:18.

recorder. The specific nature of this office is hard to determine. Conjectures include keeper of state records, secretary of state, or royal herald. BACK TO 2 SAMUEL 8:16

STUDY NOTE FOR 2 SAMUEL 8:17 Zadok the son of Ahitub. Zadok is a Levite priest descended from Aaron through Eleazar (1 Chr. 6:3–8, 50–53). He becomes the sole high priest in Solomon’s administration (1 Kin. 2:35). From that time on, the Zadokite priests form one of the most important and influential priestly families (Ezra 7:1, 2; Ezek. 40:46; 44:15).

Ahimelech the son of Abiathar. According to 20:25 and 1 Kin. 4:4, Zadok and Abiathar are David’s priests (see 15:24, 35; 19:11). It was earlier reported that Abiathar, “one of the sons of Abimelech,” joined David during his exile from Saul’s court (1 Sam. 22:20). It seems likely, therefore, that the names of father and son have somehow been reversed here (as also in 1 Chr. 18:16). Abiathar is a descendant of Eli through an Ahitub different from Zadok’s father (1 Sam. 14:3; 22:20). His removal by Solomon for having supported Adonijah’s bid for the throne (1 Kin. 1:7, 8) brings to final fulfillment the judgment on the house of Eli (1 Sam. 2:31 note; 1 Kin. 2:26, 27).

Seraiah was secretary. Variations in the recording of this name (20:25; 1 Chr. 18:16; possibly 1 Kin. 4:3) may suggest a non-Israelite origin—perhaps Egypt, where the scribal tradition was well established. The scribe was among the highest ranking civil servants (2 Kin. 12:10; 18:18). BACK TO 2 SAMUEL 8:17

STUDY NOTE FOR 2 SAMUEL 8:18 Benaiah. A man of outstanding military credentials (23:20–22), Benaiah demonstrates his intense loyalty to David and Solomon (1 Kin. 1:8, 36, 37), and, after carrying out Solomon’s order to execute Joab, becomes commander-in-chief of Solomon’s army (1 Kin. 2:34, 35; 4:4).

Cherethites and the Pelethites. See note on 1 Sam. 30:14.

priests. This is an office for which they are not clearly eligible. The parallel at 1 Chr. 18:17 reads “chief officials in the service of the king.” David and Solomon at least supervise sacrifices (6:17, 18; 1 Chr. 21:28; 2 Chr. 5:6). BACK TO 2 SAMUEL 8:18

STUDY NOTES FOR 2 SAMUEL 9

STUDY NOTE FOR 2 SAMUEL 9:1 house of Saul. On the progressive decline of the “house of Saul,” see note on 5:10. David promised Saul that he would not wipe out his posterity (1 Sam. 24:21, 22). BACK TO 2 SAMUEL 9:1

David's Wars of Conquest

kindness for Jonathan’s sake. On the covenant between David and Jonathan, see 1 Sam. 18:3, 4; 20:15 and notes.

STUDY NOTE FOR 2 SAMUEL 9:2 Ziba. He had been a servant in the house of Saul, but now he says to David, “I am your servant.” He comes back into the story in 16:1–4 and 19:16–30. BACK TO 2 SAMUEL 9:2

STUDY NOTE FOR 2 SAMUEL 9:4 Machir the son of Ammiel. Mentioned also in 17:27–29, Machir appears to have been a wealthy man in a good position to host a descendant of Israel’s first king.

Lo-debar. This city has been tentatively located in Gilead about four miles (6 km) northwest of Mahanaim, Ish-bosheth’s short-lived capital east of the Jordan River (2:8 note), and ten miles (16 km) south of the Sea of Galilee. BACK TO 2 SAMUEL 9:4

STUDY NOTE FOR 2 SAMUEL 9:6 Mephibosheth. See note on 4:4. BACK TO 2 SAMUEL 9:6

STUDY NOTE FOR 2 SAMUEL 9:7 land of Saul your father. The property that David restores to Mephibosheth may well be substantial (v. 10 note).

you shall eat at my table. David also offers Mephibosheth a place of honor at his own table (on the practice, see 2 Kin. 25:29). It has been suggested that David’s act is somewhat self-serving, since the arrangement enables him to keep Mephibosheth under surveillance. But this suggestion is unlikely for several reasons. The text offers no hint of such a motive; Mephibosheth’s crippled condition makes him less of a threat; and David surely knows from experience that it is dangerous for a rival to be at the king’s court (cf. 16:3, 15–23). BACK TO 2 SAMUEL 9:7

STUDY NOTE FOR 2 SAMUEL 9:8 dead dog. See note on 1 Sam. 24:14. BACK TO 2 SAMUEL 9:8

STUDY NOTE FOR 2 SAMUEL 9:10 fifteen sons and twenty servants. The number of men put to work farming the land shows that the properties are extensive. The number also indicates Ziba’s power and his potential threat to Mephibosheth (16:3; 19:26). BACK TO 2 SAMUEL 9:10

STUDY NOTE FOR 2 SAMUEL 9:12 a young son, whose name was Mica. See also the genealogies of 1 Chr. 8:34, 35; 9:40, 41. David’s beneficence “for Jonathan’s sake” (v. 1) is not limited to Mephibosheth. BACK TO 2 SAMUEL 9:12

STUDY NOTES FOR 2 SAMUEL 10

STUDY NOTE FOR 2 SAMUEL 10:1 Ammonites. See note on 1 Sam. 11:1. BACK TO 2 SAMUEL 10:1

STUDY NOTE FOR 2 SAMUEL 10:2 I will deal loyally with Hanun the son of Nahash. The Hebrew phrase translated “deal loyally” suggests that there is a covenant between David and Nahash, even though Nahash’s aggression toward Israel had helped Saul rise to power (1 Sam. 11:1–11; 12:12). The friendly relationship between David and Nahash may have been established during the period when David was a fugitive from Saul. BACK TO 2 SAMUEL 10:2

STUDY NOTE FOR 2 SAMUEL 10:3 the city. Presumably this is a reference to the capital city, Rabbah (11:1 note). BACK TO 2 SAMUEL 10:3

STUDY NOTE FOR 2 SAMUEL 10:4 shaved off half the beard. Hanun humiliates the emissaries. BACK TO 2 SAMUEL 10:4

STUDY NOTE FOR 2 SAMUEL 10:5 Jericho. The first site west of the Jordan and just north of the Dead Sea that will be reached by the delegation returning from Rabbah. BACK TO 2 SAMUEL 10:5

STUDY NOTE FOR 2 SAMUEL 10:6 the Syrians of Beth-rehob ... of Zobah. See note on 8:3. Beth-rehob lies southwest of Zobah (cf. Num. 13:21; Judg. 18:28).

Maacah. Maacah is the region just north of Lake Huleh (Deut. 3:14; Josh. 13:11–13), which is just north of the Sea of Galilee.

Tob. A city east of the Jordan River and forty-eight miles (77 km) north of Rabbah (11:1 note; cf. Judg. 11:3, 5). BACK TO 2 SAMUEL 10:6

STUDY NOTE FOR 2 SAMUEL 10:7 Joab. See note on 2:18. BACK TO 2 SAMUEL 10:7

STUDY NOTE FOR 2 SAMUEL 10:9 Front ... rear. Israel’s army is in a vise; the Ammonite forces are arrayed outside of Rabbah on one side of Israel, and the Syrian forces are on the other side. BACK TO 2 SAMUEL 10:9

STUDY NOTE FOR 2 SAMUEL 10:10 Abishai. See note on 2:18. BACK TO 2 SAMUEL 10:10

STUDY NOTE FOR 2 SAMUEL 10:12 Be of good courage ... may the LORD do what seems good to him. Finding himself in the difficult military position of having to fight on two fronts, Joab urges courage but recognizes that the outcome of the conflict will depend ultimately on the Lord (cf. David’s words in 15:26). BACK TO 2 SAMUEL 10:12

STUDY NOTE FOR 2 SAMUEL 10:14 Joab returned. Apparently he does not capture the city of Rabbah on this occasion (11:1; 12:26–29). BACK TO 2 SAMUEL 10:14

STUDY NOTE FOR 2 SAMUEL 10:16 Hadadezer. See note on 8:3.

Helam. About twelve miles (19 km) north of Tob (v. 6 note). BACK TO 2 SAMUEL 10:16

STUDY NOTE FOR 2 SAMUEL 10:19 the Syrians were afraid to save. The door is opened to a second campaign against the Ammonites. BACK TO 2 SAMUEL 10:19

STUDY NOTES FOR 2 SAMUEL 11

STUDY NOTE FOR 2 SAMUEL 11:1 when kings go out to battle. See 1 Kin. 20:22, 26. In the Near East, spring was a logical time for military campaigns; the winter rains had ceased and the labor-intensive harvest had begun, so there was grain in the fields for consumption.

David sent Joab. This is not the first time that David has sent Joab on a military expedition (10:7), but since it is the time when “kings go out to battle” and “David remained at Jerusalem,” there may be some criticism of David for staying behind.

besieged Rabbah. Called “Rabbah of the Ammonites” in Deut. 3:11 and elsewhere (12:26; 17:27; Jer. 49:2; Ezek. 21:20), this city was the capital of Ammon (Amos 1:13–15). It is twenty-four miles (38.6 km) east of the Jordan River opposite Jericho. In NT times it was called Philadelphia, and today it is Amman, Jordan. See also 10:14 and note. BACK TO 2 SAMUEL 11:1

STUDY NOTE FOR 2 SAMUEL 11:2 late one afternoon ... David arose from his couch. David’s luxury is in marked contrast to the activities of Joab and his men (vv. 1, 11). BACK TO 2 SAMUEL 11:2

STUDY NOTE FOR 2 SAMUEL 11:3 Bathsheba. Not until 12:24 will the name “Bathsheba” be mentioned again; in the intervening verses the reference is to “the woman” (v. 5) or to “the wife of Uriah” (v. 26; 12:10, 15). The focus is not on Bathsheba herself so much as on her status as the wife of another man.

Eliam. If Bathsheba’s father is the same as “Eliam the son of Ahithophel” (23:34), this might help to explain Ahithophel’s later betrayal of David in favor of Absalom’s conspiracy (15:12; 16:15), which ostensibly is motivated by a sense of David’s failure to provide justice for the people (15:4, 6). Notice especially the nature of Ahithophel’s advice in 16:20, 21.

Uriah. Uriah is a Hebrew name meaning “the LORD is my light.” He is a member one of David’s elite forces called “The Thirty” (23:24–39). BACK TO 2 SAMUEL 11:3

STUDY NOTE FOR 2 SAMUEL 11:4 her uncleanness. If the reference is to menstruation (Lev. 15:19–30), the point is to remove all doubt that David is responsible for Bathsheba’s pregnancy (v. 5). BACK TO 2 SAMUEL 11:4

STUDY NOTE FOR 2 SAMUEL 11:5 I am pregnant. Bathsheba leaves it to David to decide what to do. BACK TO 2 SAMUEL 11:5

STUDY NOTE FOR 2 SAMUEL 11:8 wash your feet. Uriah understands David to be suggesting that he sleep with his wife. This might make possible the deception that Uriah is the child’s father.

a present. David perhaps wants to encourage the couple. BACK TO 2 SAMUEL 11:8

STUDY NOTE FOR 2 SAMUEL 11:9 But Uriah ... did not go down to his house. Despite David’s efforts, Uriah does not do what he considers wrong. It is possible that Uriah knows about David’s relationship with Bathsheba (perhaps from the messengers of v. 4), but this is unlikely in view of his willingness to carry a letter from David to Joab (v. 14). Uriah explains his abstinence in v. 11. Since sexual activity is a source of ritual impurity under the old covenant, obedient soldiers exercise abstinence during a military exercise (1 Sam. 21:5). BACK TO 2 SAMUEL 11:9

STUDY NOTE FOR 2 SAMUEL 11:11 The ark and Israel and Judah. Uriah’s insistence that he will not fare better than his fellow combatants again underscores by contrast the reprehensible nature of David’s sin. Even though the Lord Himself (as symbolized by the presence of the ark) is on the field of battle, the king is in Jerusalem (vv. 1, 2 and notes). BACK TO 2 SAMUEL 11:11

STUDY NOTE FOR 2 SAMUEL 11:13 made him drunk. See note on v. 8. Uriah still remains faithful to his duty and does not go home. BACK TO 2 SAMUEL 11:13

STUDY NOTE FOR 2 SAMUEL 11:15 Set Uriah in the forefront. Having failed to manipulate Uriah, David now feels compelled to take another course, and Joab, not surprisingly (2:18; 3:27; 20:10 and notes), is willing to help. BACK TO 2 SAMUEL 11:15

STUDY NOTE FOR 2 SAMUEL 11:21 Jerubbesheth. “Besheth,” meaning “shame,” was sometimes substituted for “Baal.” BACK TO 2 SAMUEL 11:21

STUDY NOTE FOR 2 SAMUEL 11:22 all that Joab had sent him. The Septuagint has a longer reading in which this statement is followed by an angry response from David along the lines anticipated by Joab in vv. 20, 21. BACK TO 2 SAMUEL 11:22

STUDY NOTE FOR 2 SAMUEL 11:25 Do not let this matter displease you. David’s answer is cynical. He pretends to console his accomplice in murder. Note the similar phrasing of v. 27. BACK TO 2 SAMUEL 11:25

STUDY NOTE FOR 2 SAMUEL 11:27 when the mourning was over. The customary period of mourning for her is probably seven days (Gen. 50:10; 1 Sam. 31:13). National leaders in those days were sometimes mourned for longer periods. Aaron was mourned thirty days (Num. 20:29), likewise Moses (Deut. 34:8). The Egyptians mourned seventy days for Jacob (Gen. 50:3).

bore him a son. See 12:14.

displeased the LORD. Lit. “was evil in the eyes of the LORD”; see v. 25. David has broken at least four of the Ten Commandments: murder, adultery, lying, and coveting his neighbor’s wife (Ex. 20:2–17; Deut. 5:6–21). BACK TO 2 SAMUEL 11:27

STUDY NOTES FOR 2 SAMUEL 12

STUDY NOTE FOR 2 SAMUEL 12:1 the LORD sent Nathan. The prophets were servants of the word of God, which has authority even over kings. The prophets needed courage and were sometimes in sharp conflict with the kings (1 Kin. 22:8; 2 Kin. 1:3, 4; Mark 6:17; cf. Acts 7:52).

one rich and the other poor. The rich man is David, and the poor man is Uriah. A similar injustice is later perpetrated by Ahab and Jezebel against Naboth (1 Kin. 21:1–14). BACK TO 2 SAMUEL 12:1

STUDY NOTE FOR 2 SAMUEL 12:3 like a daughter to him. The verse ends with the Hebrew word for “daughter,” which is also the first syllable of the name “Bathsheba.” BACK TO 2 SAMUEL 12:3

STUDY NOTE FOR 2 SAMUEL 12:5 the man who has done this deserves to die. Nathan’s parable has succeeded; in pronouncing judgment on the rich man, David has condemned himself. His response is an exclamation, not a legal decision. He mentions death first, then restitution. BACK TO 2 SAMUEL 12:5

STUDY NOTE FOR 2 SAMUEL 12:6 fourfold. Ex. 22:1 orders fourfold restitution for stolen sheep. Some commentators have detected here a hint of David’s subsequent loss of four sons: the first son of Bathsheba (vv. 14, 18), Amnon (13:28, 29), Absalom (18:14, 15), and Adonijah (1 Kin. 2:24, 25). BACK TO 2 SAMUEL 12:6

STUDY NOTE FOR 2 SAMUEL 12:7–12 In a manner typical of prophetic judgment speeches (1 Sam. 2:27–36 note), Nathan begins with an accusation that includes a description of the Lord’s providence (vv. 7, 8), a question, and an indictment (v. 9). He concludes by announcing the judgment and the penalties corresponding to the crime.

12:7 I anointed you. Cf. Samuel’s indictment of Saul (1 Sam. 15:17). BACK TO 2 SAMUEL 12:7

STUDY NOTE FOR 2 SAMUEL 12:8 your master’s wives. It is uncertain whether this statement is to be taken literally (only one wife and one concubine of Saul are mentioned; 3:7; cf. 1 Sam. 14:50) or as simply referring to the full extent of David’s inheritance of Saul’s kingdom. On the matter of kings acquiring their predecessors’ harems, see 3:7 and note. BACK TO 2 SAMUEL 12:8

STUDY NOTE FOR 2 SAMUEL 12:9 evil in his sight. This same idiom appears in 11:25, 27.

You have struck down Uriah. Because David causes Uriah to die in battle, he is as guilty as if he had murdered him with his own hand. BACK TO 2 SAMUEL 12:9

STUDY NOTE FOR 2 SAMUEL 12:10 the sword shall never depart from your house. As Uriah was killed by violence, the house of David will be plagued by violence. Absalom kills Amnon (13:28, 29); Joab kills Absalom (18:14, 15); and Solomon orders the deaths of Adonijah (1 Kin. 2:24, 25) and Joab (1 Kin. 2:29–34). In addition, as David has committed sexual sin, there is sexual sin in his household (2 Sam. 13:1–15). BACK TO 2 SAMUEL 12:10

STUDY NOTE FOR 2 SAMUEL 12:11 I will raise up evil. The prophecy is fulfilled by the rebellion of Absalom (chs. 15–18).

lie with your wives in the sight of this sun. This prediction is fulfilled in 16:21, 22. BACK TO 2 SAMUEL 12:11

STUDY NOTE FOR 2 SAMUEL 12:13 I have sinned against the LORD. When charged by God’s prophet, David responds with an immediate and unqualified confession; cf. Saul’s confessions in 1 Sam. 15:24, 25, 30 (notes). Ps. 51, according to its superscription, is a fuller picture of David’s repentance.

you shall not die. See notes on 11:5; 12:5. BACK TO 2 SAMUEL 12:13

STUDY NOTE FOR 2 SAMUEL 12:17 nor did he eat food with them. See note on 1 Sam. 1:7. BACK TO 2 SAMUEL 12:17

STUDY NOTE FOR 2 SAMUEL 12:20 worshiped. Like Eli, but unlike Saul, David humbly accepts the Lord’s discipline (15:26; 16:11; cf. 1 Sam. 3:18 and notes). His humble response probably explains why his dynasty is established unlike the dynasty of Saul. BACK TO 2 SAMUEL 12:20

STUDY NOTE FOR 2 SAMUEL 12:23 I shall go to him. That is, in the place of the dead (1 Sam. 28:19 note; Gen. 37:35). BACK TO 2 SAMUEL 12:23

STUDY NOTE FOR 2 SAMUEL 12:24 his wife. Bathsheba is called David’s wife for the first time (11:3 note). She has been referred to as “the wife of Uriah the Hittite” for most of the story in chs. 11, 12 (11:3, 26; 12:10, 15).

Solomon. This name is likely derived from the Hebrew word for “peace” (cf. 1 Chr. 22:9). Another possibility is that it means “replacement”; the birth of Solomon compensates for the loss of the first child. BACK TO 2 SAMUEL 12:24

STUDY NOTE FOR 2 SAMUEL 12:25 Jedidiah. See text note. This name confirms that “the LORD loved him” (v. 24) and bodes well for the future of the Davidic house. Despite the sin of David and his descendants, the Lord’s favor will not be withdrawn (7:14 note). BACK TO 2 SAMUEL 12:25

STUDY NOTE FOR 2 SAMUEL 12:26–31 The narrative once again returns to the Ammonite campaign (11:1 and note). This time it is not David who sends for Joab, but Joab who sends for David (v. 27). BACK TO 2 SAMUEL 12:26

STUDY NOTE FOR 2 SAMUEL 12:28 called by my name. Joab’s concern may be prompted by an interest in David’s reputation and the propriety of having the king receive the captive crown. BACK TO 2 SAMUEL 12:28

STUDY NOTE FOR 2 SAMUEL 12:30 the crown of their king. A crown weighing as much as seventy-five pounds (“a talent”) would have been too heavy to wear except for brief ceremonies. The crown could have been from a statue of Milcom or Molech. The same Hebrew letters translated as “their king” can also be read as “Milcom” (i.e., Molech, the chief god of the Ammonites; see 1 Kin. 11:5, 33). BACK TO 2 SAMUEL 12:30

STUDY NOTE FOR 2 SAMUEL 12:31 set them to labor. Subjugation of defeated enemies is common practice for David (8:2) and in the culture of the ancient Near East generally (Ex. 1:11; Josh. 9:22–27; 1 Kin. 9:20, 21). BACK TO 2 SAMUEL 12:31

STUDY NOTES FOR 2 SAMUEL 13

STUDY NOTE FOR 2 SAMUEL 13:1–39 David’s sons follow their father’s example of sexual misconduct (Amnon, vv. 1–22) and murder (Absalom, vv. 23–39).

13:1 Absalom and Tamar are siblings, having been born to David and his wife Maacah. Amnon is the eldest son of David, and he is a child of Ahinoam; thus Amnon is a half-brother of Tamar. BACK TO 2 SAMUEL 13:1

STUDY NOTE FOR 2 SAMUEL 13:6 make a couple of cakes. Both the words used for the “cakes” and their preparation (“make”) are cognates of the Hebrew word for “heart” and may have an amorous connotation. A more common word for food is used by Jonadab in v. 5 and by David in v. 7. Sadly, David seems to miss the innuendo in Amnon’s overture.

in my sight. This emphasis (also in vv. 5, 8) is suggestive of a lustful aspect in Amnon’s request. BACK TO 2 SAMUEL 13:6

STUDY NOTE FOR 2 SAMUEL 13:12–14 Tamar’s desperate appeal to Amnon points first to the distinctive moral standards of Israel (“such a thing is not done in Israel,” v. 12), then to the claims of human decency (“my shame”), then to Amnon’s self-interest (“you would be as one of the outrageous fools”), and finally to marriage as a better means of fulfilling Amnon’s desire (v. 13). But he does not listen (v. 14). Incest is immoral in Israel but practiced in the surrounding nations (Lev. 18:1–3, 6).

13:12 do not violate me. The verb is used elsewhere to describe acts of rape (Gen. 34:2; Deut. 22:24, 29) and sexual violence (Judg. 19:24; 20:5). BACK TO 2 SAMUEL 13:12

STUDY NOTE FOR 2 SAMUEL 13:13 he will not withhold me from you. It is uncertain whether David would allow such a marriage (see Lev. 18:9, 11; 20:17; Deut. 27:22) or whether Tamar is simply trying every possible argument. BACK TO 2 SAMUEL 13:13

STUDY NOTE FOR 2 SAMUEL 13:15 the hatred ... was greater than the love. With keen psychological insight, the narrator notes that Amnon no sooner violates Tamar than he is suddenly repulsed by the victim of his crime. BACK TO 2 SAMUEL 13:15

STUDY NOTE FOR 2 SAMUEL 13:16 this wrong in sending me away is greater. See Ex. 22:16; Deut. 22:28, 29. BACK TO 2 SAMUEL 13:16

STUDY NOTE FOR 2 SAMUEL 13:17 this woman. A rude and abrupt way of referring to Tamar. Cf. Amnon’s terse dismissal of her (v. 15). BACK TO 2 SAMUEL 13:17

STUDY NOTE FOR 2 SAMUEL 13:18 a long robe. A garment of similar description was given to Joseph by his father, Jacob (Gen. 37:3). BACK TO 2 SAMUEL 13:18

STUDY NOTE FOR 2 SAMUEL 13:20 Has Amnon your brother been with you. Absalom’s ability to discern the wrong suffered by Tamar suggests that Amnon’s infatuation with her has not been a deep secret.

hold your peace ... do not take this to heart. Though seeking to calm his sister, Absalom will soon seek revenge against Amnon (vv. 22, 32). BACK TO 2 SAMUEL 13:20

STUDY NOTE FOR 2 SAMUEL 13:21 David ... was very angry. That David is furious at Amnon’s violation of Tamar is understandable; that he takes no disciplinary action is not (1 Sam. 3:13 and note). The Septuagint and the Dead Sea Scrolls add, “He would not hurt Amnon because he was his eldest son and he loved him.” Whether original or not, the sentence accurately highlights a weakness in David’s handling of his sons (14:24, 33; 1 Kin. 1:6 and notes). It is David’s duty as father and as king to “administer justice and equity to all his people” (8:15 and note). His failure to do this contributes to the greatest political crisis of his life—Absalom’s rebellion. One of Absalom’s complaints is that David is slow to provide justice for his people (15:4–6). BACK TO 2 SAMUEL 13:21

STUDY NOTE FOR 2 SAMUEL 13:23 Baal-hazor. This site is some fifteen miles (24 km) north of Jerusalem. Absalom may choose this location to facilitate his imminent escape to relatives in Geshur, across the Jordan River (v. 37).

Absalom invited all the king’s sons. The invitation is to participate in the feasting that accompanies the shearing of sheep (cf. 1 Sam. 25:4–8). BACK TO 2 SAMUEL 13:23

STUDY NOTE FOR 2 SAMUEL 13:26 let my brother Amnon go with us. Amnon is the oldest son and crown prince, but even so his being singled out by Absalom arouses suspicion. David questions the request: “Why should he go with you?” BACK TO 2 SAMUEL 13:26

STUDY NOTE FOR 2 SAMUEL 13:27 But Absalom pressed him. David sends not only Amnon but the rest of his sons, perhaps to deter Absalom from taking revenge against Amnon. BACK TO 2 SAMUEL 13:27

STUDY NOTE FOR 2 SAMUEL 13:28 kill him. In one stroke Absalom will avenge his sister Tamar and move himself closer to the throne (3:3; 15:1–6). He will also become a murderer, repeating his father’s sin as Amnon, also like David, engaged in sexual immorality. David’s sons are demonstrating the same moral failings as their father. BACK TO 2 SAMUEL 13:28

STUDY NOTE FOR 2 SAMUEL 13:29 his mule. See note on 18:9. BACK TO 2 SAMUEL 13:29

STUDY NOTE FOR 2 SAMUEL 13:32 Amnon alone is dead. Jonadab seems to know something about Absalom’s plans. BACK TO 2 SAMUEL 13:32

STUDY NOTE FOR 2 SAMUEL 13:37 Talmai. Absalom’s maternal grandfather (3:3).

Geshur. See note on v. 23. Absalom flees here to seek the protection of his maternal grandfather (3:3). BACK TO 2 SAMUEL 13:37

STUDY NOTE FOR 2 SAMUEL 13:39–14:1 the king longed ... the king’s heart went out. It is hard to determine what emotions or reactions precisely are specified in these sentences. BACK TO 2 SAMUEL 13:39

STUDY NOTES FOR 2 SAMUEL 14

STUDY NOTE FOR 2 SAMUEL 14:2 Tekoa. Later known as the birthplace of Amos, Tekoa is a town ten miles (16 km) south of Jerusalem. BACK TO 2 SAMUEL 14:2

STUDY NOTE FOR 2 SAMUEL 14:7 the whole clan has risen against your servant. The tale that the wise woman concocts raises not only the issue of blood revenge (v. 11; 3:27; cf. Num. 35:16–25; Deut. 19:11–13; Josh. 20:3) but also the continuance of her family line on its ancestral property, for her enemies propose to execute the surviving son. As she points out, this will leave her with no name or descendant, something that Israelite law seeks to avoid (Deut. 25:5–10). The woman skillfully introduces in her fictional story the same dilemma that David has. His duty to avenge the blood of Amnon conflicts with his anxiety that Absalom, now presumably his heir, not be cut off. Cf. Nathan’s parable in 12:1–4. BACK TO 2 SAMUEL 14:7

STUDY NOTE FOR 2 SAMUEL 14:9 On me be the guilt. The woman is either expressing her willingness to shoulder whatever blame might arise or is requesting, in polite court language, permission to speak further (1 Sam. 25:24). BACK TO 2 SAMUEL 14:9

STUDY NOTE FOR 2 SAMUEL 14:11 invoke the LORD your God. The woman requests and secures an oath from David, in the name of the Lord, that “the avenger of blood kill no more.” As was the case in Nathan’s parable (12:1–6), a judgment is elicited from David’s own mouth that will then be used to judge him (v. 13). BACK TO 2 SAMUEL 14:11

STUDY NOTE FOR 2 SAMUEL 14:14 God will not take away life, and he devises means. The woman seems to mean that God does not desire to take away lives but is ready to see the banishment ended. Some translations read, “God will not take away the life of someone who arranges for a banishment to end.” BACK TO 2 SAMUEL 14:14

STUDY NOTE FOR 2 SAMUEL 14:15, 16 While the woman has accomplished her objective of pleading for Absalom, she now returns to the matter of her son, perhaps hoping that David will continue to believe her story and not discover that she and Joab have conspired together (vv. 1–3). BACK TO 2 SAMUEL 14:15, 16

STUDY NOTE FOR 2 SAMUEL 14:17 angel of God. The woman flatters David by praising his judgment. See also v. 20; 19:27; cf. 1 Sam. 29:9. BACK TO 2 SAMUEL 14:17

STUDY NOTE FOR 2 SAMUEL 14:23 Geshur. See note on 13:37. BACK TO 2 SAMUEL 14:23

STUDY NOTE FOR 2 SAMUEL 14:24 he is not to come into my presence. David allows Absalom to return to Jerusalem, but the estrangement continues. BACK TO 2 SAMUEL 14:24

STUDY NOTE FOR 2 SAMUEL 14:25, 26 As with Saul before him, Absalom is described in exclusively physical terms (1 Sam. 9:1, 2 and notes). BACK TO 2 SAMUEL 14:25

14:25 blemish. The term is used of people who are unacceptable to serve in the priesthood (Lev. 21:17–21).

14:26 he weighed the hair of his head. The weight of his hair is about five pounds (2.3 kg). The description of how his hair is cut and weighed not only hints at Absalom’s vanity but also foreshadows the way he will die (18:9–15). BACK TO 2 SAMUEL 14:26

STUDY NOTE FOR 2 SAMUEL 14:27 three sons. See note on 18:18.

daughter whose name was Tamar. That only the daughter’s name is recorded is sometimes taken as implying that Absalom’s sons all died young, but the significance of this notice may lie elsewhere. The daughter’s name is the same as the sister whose violation has brought Absalom into conflict with David. BACK TO 2 SAMUEL 14:27

STUDY NOTE FOR 2 SAMUEL 14:28 two ... years. The same amount of time that Absalom waited before taking revenge on Amnon (13:23). BACK TO 2 SAMUEL 14:28

STUDY NOTE FOR 2 SAMUEL 14:32 put me to death. Absalom hopes to win David over, and he does not expect to be executed even if David cannot be assuaged. David has not taken any dire action so far in the affair, and Absalom had some justification for killing Amnon. In effect, his request is that he should be completely punished or completely forgiven and not be left in between. BACK TO 2 SAMUEL 14:32

STUDY NOTE FOR 2 SAMUEL 14:33 the king kissed Absalom. The narrative ends abruptly. Though David’s action is sometimes referred to as the “kiss of reconciliation,” it is doubtful that a real reconciliation is effected. Ironically, by giving kisses to those who approach him with petitions, Absalom will soon steal away the hearts of the people and launch a rebellion against his father (15:5, 6). BACK TO 2 SAMUEL 14:33

STUDY NOTES FOR 2 SAMUEL 15

STUDY NOTE FOR 2 SAMUEL 15:1 a chariot and horses, and fifty men. See notes on 8:4; 1 Sam. 8:11. Adonijah later does the same thing when he attempts to succeed David on the throne (1 Kin. 1:5). BACK TO 2 SAMUEL 15:1

STUDY NOTE FOR 2 SAMUEL 15:4 I would give him justice. See note on 13:21. BACK TO 2 SAMUEL 15:4

STUDY NOTE FOR 2 SAMUEL 15:7 four years. Four years from the meeting of v. 33 equates to six years from Absalom’s return to Jerusalem (14:28).

Hebron. See note on 2:1. Hebron is Absalom’s birthplace (3:2, 3) but also the place where David was first anointed king over Judah (2:4) and subsequently also over Israel (5:3). BACK TO 2 SAMUEL 15:7

STUDY NOTE FOR 2 SAMUEL 15:8 Geshur. See note on 13:23. BACK TO 2 SAMUEL 15:8

STUDY NOTE FOR 2 SAMUEL 15:9 Go in peace. Though employing a standard expression (e.g., 1 Sam. 1:17; 20:42; 29:7), David’s farewell to Absalom adds a touch of irony to the story, since Absalom is planning to make war. BACK TO 2 SAMUEL 15:9

STUDY NOTE FOR 2 SAMUEL 15:10 Absalom is king at Hebron. See note on v. 7. David first ruled here, and thus Absalom is attempting to usurp the throne in the very heart of David’s power. BACK TO 2 SAMUEL 15:10

STUDY NOTE FOR 2 SAMUEL 15:12 Ahithophel. See note on 11:3 (“Eliam”).

Giloh. A town in the hill country of Judah (Josh. 15:48, 51), probably not far from Hebron. BACK TO 2 SAMUEL 15:12

STUDY NOTE FOR 2 SAMUEL 15:17 the last house. Heb. “the far house,” perhaps denoting a well-known landmark on the outskirts of the city. BACK TO 2 SAMUEL 15:17

STUDY NOTE FOR 2 SAMUEL 15:18 Cherethites ... Pelethites. See note on 1 Sam. 30:14. These are David’s bodyguards (1 Sam. 28:2).

six hundred. This number, which occurs frequently in military contexts (e.g., Judg. 3:31; 18:11; 20:47; 1 Sam. 13:15), may designate a standard military unit.

Gittites. That is, from Gath. Perhaps David won the loyalty of these troops during his time in the Philistine region ruled by Achish of Gath (1 Sam. 27). BACK TO 2 SAMUEL 15:18

STUDY NOTE FOR 2 SAMUEL 15:19 Ittai the Gittite. This foreigner becomes one of David’s trusted military commanders, alongside Joab and Abishai (vv. 21, 22; 18:2, 5, 12). BACK TO 2 SAMUEL 15:19

STUDY NOTE FOR 2 SAMUEL 15:20 yesterday. Presumably this is to be understood figuratively, not literally, and consequently refers to a recent action. BACK TO 2 SAMUEL 15:20

STUDY NOTE FOR 2 SAMUEL 15:21 there also will your servant be. Ittai and his men are evidently mercenaries, but Ittai’s loyalty is still outspoken. BACK TO 2 SAMUEL 15:21

STUDY NOTE FOR 2 SAMUEL 15:23 brook Kidron. A valley running from north to south along the eastern side of Jerusalem and separating Jerusalem from the Mount of Olives. David and his entourage are heading into the Judean wilderness. BACK TO 2 SAMUEL 15:23

STUDY NOTE FOR 2 SAMUEL 15:24 Abiathar ... Zadok. See note on 8:17.

ark of the covenant of God. See notes on 1 Sam. 3:3; 4:3. BACK TO 2 SAMUEL 15:24

STUDY NOTE FOR 2 SAMUEL 15:25 Carry the ark of God back. David clearly resists any magical understanding of the ark’s power (cf. the elders of Israel, 1 Sam. 4:3). Rather, he casts himself on the Lord’s mercy. BACK TO 2 SAMUEL 15:25

STUDY NOTE FOR 2 SAMUEL 15:26 let him do to me what seems good to him. David humbly accepts the Lord’s will (10:12 note; 1 Sam. 3:18), yet this does not prevent him from taking steps to secure his survival (vv. 28, 32–36). BACK TO 2 SAMUEL 15:26

STUDY NOTE FOR 2 SAMUEL 15:27 Go back to the city. Zadok, Abiathar, and their sons will prove useful to David’s cause in 17:15–21. BACK TO 2 SAMUEL 15:27

STUDY NOTE FOR 2 SAMUEL 15:28 fords of the wilderness. Probably the region along the western shore of the Dead Sea; see 17:16. BACK TO 2 SAMUEL 15:28

STUDY NOTE FOR 2 SAMUEL 15:30 Mount of Olives. See note on v. 23.

barefoot ... head covered. Signs of grief and sorrow (Esth. 6:12; Is. 20:2–4; Jer. 14:3, 4; Mic. 1:8). BACK TO 2 SAMUEL 15:30

STUDY NOTE FOR 2 SAMUEL 15:32 Hushai. No sooner does David pray that Ahithophel’s counsel be confounded than he is presented, in the person of Hushai, with the means of accomplishing his objective.

the Archite. The Archites are of Canaanite descent (Gen. 10:15–17), and their territory is west of Bethel (Josh. 16:2) in the land of the Benjaminites. BACK TO 2 SAMUEL 15:32

STUDY NOTE FOR 2 SAMUEL 15:37 Hushai, David’s friend. Probably an official counselor. See 1 Chr. 27:33. BACK TO 2 SAMUEL 15:37

STUDY NOTES FOR 2 SAMUEL 16

STUDY NOTE FOR 2 SAMUEL 16:1 Ziba. Introduced in 9:9, 10 as the steward of all Saul’s possessions after his death.

Mephibosheth. See note on 4:4. BACK TO 2 SAMUEL 16:1

STUDY NOTE FOR 2 SAMUEL 16:4 all that belonged to Mephibosheth is now yours. While David appears to believe Ziba’s tale of Mephibosheth’s treachery, he will change his ruling after hearing Mephibosheth’s side of the story (19:24–30). BACK TO 2 SAMUEL 16:4

STUDY NOTE FOR 2 SAMUEL 16:5 Bahurim. See note on 3:16.

Shimei. As a kinsman of Saul, Shimei may hold David responsible for the deaths of Abner and Ish-bosheth (vv. 7, 8; on David’s innocence, see 3:21, 26, 28; 4:9, 12 and notes). He may also resent David’s permitting seven of Saul’s descendants to be executed by the Gibeonites (21:1 note). As a resident of Bahurim, moreover, Shimei may be upset by David’s treatment of Michal, Saul’s daughter, for at Bahurim her second husband was ordered to cease following her as she was being taken back to David (3:16). BACK TO 2 SAMUEL 16:5

STUDY NOTE FOR 2 SAMUEL 16:7 worthless man. Lit. “a man of Belial.” A strong word of abasement (1 Sam. 1:16; 2:12) that describes a person as a scoundrel. BACK TO 2 SAMUEL 16:7

STUDY NOTE FOR 2 SAMUEL 16:8 The LORD has avenged on you. Shimei is correct that divine retribution plays a part in David’s distress, but it is not because of any injustice to the house of Saul. It is the result of David’s sin against Uriah and Bathsheba (12:11). BACK TO 2 SAMUEL 16:8

STUDY NOTE FOR 2 SAMUEL 16:9 Abishai the son of Zeruiah. See note on 2:18.

dead dog. See notes on 1 Sam. 24:14; 2 Sam. 9:8. BACK TO 2 SAMUEL 16:9

STUDY NOTE FOR 2 SAMUEL 16:11 let him curse. David refuses to silence Shimei for several reasons. The Lord has prompted him to curse (v. 10); if his own son wants to kill him, how much more a kinsman of Saul; if the cursing is unjust, the Lord may repay David with good (v. 12). David’s ready submission to God’s judgment is consistent with his character (12:20–23; 15:26). BACK TO 2 SAMUEL 16:11

STUDY NOTE FOR 2 SAMUEL 16:15 Ahithophel. See note on 11:3 (“Eliam”). BACK TO 2 SAMUEL 16:15

STUDY NOTE FOR 2 SAMUEL 16:16 Hushai the Archite. See note on 15:32. BACK TO 2 SAMUEL 16:16

STUDY NOTE FOR 2 SAMUEL 16:17–19 Absalom’s suspicion of David’s “friend” (v. 16; 15:37) elicits from him a clever reply that he will be loyal to the one whom the Lord and all Israel have chosen. Moreover, it is a natural thing for one who has served a father to serve his son also. BACK TO 2 SAMUEL 16:17

STUDY NOTE FOR 2 SAMUEL 16:21 Go in to your father’s concubines. To remove any thought among Absalom’s followers of a reconciliation with David, Ahithophel counsels Absalom to lie with the concubines David has left behind (15:16). This will make clear Absalom’s desire for the throne (3:7 note; 12:8 note; 1 Kin. 2:22). Whatever the motivation, such behavior is detestable to God (Lev. 18). BACK TO 2 SAMUEL 16:21

STUDY NOTE FOR 2 SAMUEL 16:22 Absalom went in. This action fulfills the judgment announced by Nathan in 12:11, 12. BACK TO 2 SAMUEL 16:22

STUDY NOTES FOR 2 SAMUEL 17

STUDY NOTE FOR 2 SAMUEL 17:5 Hushai the Archite. See note on 15:32. BACK TO 2 SAMUEL 17:5

STUDY NOTE FOR 2 SAMUEL 17:6 Thus has Ahithophel spoken. Absalom explains Ahithophel’s advice to Hushai. BACK TO 2 SAMUEL 17:6

STUDY NOTE FOR 2 SAMUEL 17:7–13 After declaring Ahithophel’s advice “not good” (v. 7), Hushai offers an alternative plan, emphasizing not quick action but overpowering numbers (vv. 11–13). The plan he suggests will gain time for David to escape across the Jordan River (vv. 16, 22). BACK TO 2 SAMUEL 17:7

STUDY NOTE FOR 2 SAMUEL 17:11 from Dan to Beersheba. See Judg. 20:1; 1 Sam. 3:20. BACK TO 2 SAMUEL 17:11

STUDY NOTE FOR 2 SAMUEL 17:12 we shall light upon him as the dew falls on the ground. Hushai’s simile evokes a sense of the all-encompassing power of a blanketing mass attack and also tends, by its use of serene imagery, to lessen the sense of urgency and to suggest that the victory will be effortless. BACK TO 2 SAMUEL 17:12

STUDY NOTE FOR 2 SAMUEL 17:14 the LORD had ordained. Though the Lord does not openly intervene, He is far from inactive.

to defeat the good counsel. An answer to David’s prayer in 15:31. BACK TO 2 SAMUEL 17:14

STUDY NOTE FOR 2 SAMUEL 17:15 Zadok and Abiathar. In 15:27–29 David sends them, along with their sons Ahimaaz and Jonathan, back to Jerusalem in order to gather and convey information to him (15:35, 36). For general information on Zadok and Abiathar, see note on 8:17. BACK TO 2 SAMUEL 17:15

STUDY NOTE FOR 2 SAMUEL 17:16 fords of the wilderness. See note on 15:28. BACK TO 2 SAMUEL 17:16

STUDY NOTE FOR 2 SAMUEL 17:17 Jonathan and Ahimaaz. See note on v. 15.

En-rogel. A spring outside the walls of Jerusalem, probably on the south (Josh. 15:7; 1 Kin. 1:9).

A female servant. Drawing water is a normal task for a young woman in that day, and these visits to the spring will not be noticed. BACK TO 2 SAMUEL 17:17

STUDY NOTE FOR 2 SAMUEL 17:18 came to the house of a man at Bahurim. From David’s recent trip through Bahurim, the site of Shimei’s cursing (16:5–14), he would know who his supporters are. On Bahurim, see note on 3:16. BACK TO 2 SAMUEL 17:18

STUDY NOTE FOR 2 SAMUEL 17:23 his own city. See 15:12 and note.

hanged himself. Ahithophel’s suicide is presumably prompted not only because his most recent advice is ignored but also because he knows Absalom’s chances of success have become slim. Neither can there be any reconciliation with David (16:21 and note). BACK TO 2 SAMUEL 17:23

STUDY NOTE FOR 2 SAMUEL 17:24 Mahanaim. See note on 2:8. BACK TO 2 SAMUEL 17:24

STUDY NOTE FOR 2 SAMUEL 17:25 Amasa. According to 1 Chr. 2:13–17, Amasa is David’s nephew. This makes Amasa a cousin of both Absalom and Joab (2:18 note). Absalom appoints Amasa to replace Joab as commander of the army, and David will later do the same (19:13). Amasa’s tenure will be short, however, for Joab is never slow in dealing with a competitor (20:9, 10).

Abigail. Amasa’s mother is either David’s sister (1 Chr. 2:15–17) or half sister since she is here described as “the daughter of Nahash, sister of Zeruiah.”

Nahash. Presumably a different Nahash than the Ammonite “Nahash from Rabbah” in v. 27. BACK TO 2 SAMUEL 17:25

STUDY NOTE FOR 2 SAMUEL 17:27 Shobi the son of Nahash. Like Hanun, Shobi is a member of the Ammonite royal family (10:1, 2), but unlike Hanun, he is friendly toward David and may even be David’s appointee to govern the city of Rabbah after its capture (12:26–31).

Rabbah of the Ammonites. See note on 11:1.

Machir. See note on 9:4.

Barzillai. For more on this benefactor of David and David’s attempt to reward him, see 19:31–39; 1 Kin. 2:7. BACK TO 2 SAMUEL 17:27

STUDY NOTES FOR 2 SAMUEL 18

STUDY NOTE FOR 2 SAMUEL 18:1 thousands ... hundreds. These are standard military units (Ex. 18:21; Num. 31:14; Deut. 1:15; 1 Sam. 8:12; 22:7; 29:2). BACK TO 2 SAMUEL 18:1

STUDY NOTE FOR 2 SAMUEL 18:2 one third. In David’s era, it is a conventional practice to divide troops into three parts (1 Sam. 11:11).

Abishai. See note on 2:18. BACK TO 2 SAMUEL 18:2

STUDY NOTE FOR 2 SAMUEL 18:3 You shall not go out. In response to David’s emphatic pronouncement in v. 2, the troops are adamant that he must not accompany them. Perhaps they fear that David’s feelings for Absalom (v. 5; 18:33–19:7) or simply his advancing age (21:15–17) might prove a liability in the campaign. They recognize, moreover, that the death of David would mean sure defeat, as Ahithophel earlier pointed out to Absalom (17:2, 3). BACK TO 2 SAMUEL 18:3

STUDY NOTE FOR 2 SAMUEL 18:4 at the side of the gate. That is, in Mahanaim (17:24, 27). See note on 19:8. BACK TO 2 SAMUEL 18:4

STUDY NOTE FOR 2 SAMUEL 18:6 the forest of Ephraim. Though the territory of Ephraim is west of the Jordan, the present context implies that “the forest of Ephraim” is east of the Jordan in Gilead (17:24; 19:15). Ephraim may have taken some territory in the east. BACK TO 2 SAMUEL 18:6

STUDY NOTE FOR 2 SAMUEL 18:8 the forest devoured more. The enemy will be lost in the unfamiliar, rough terrain. Some might take the opportunity to desert, and others will become easy prey for more experienced soldiers. BACK TO 2 SAMUEL 18:8

STUDY NOTE FOR 2 SAMUEL 18:9 riding on his mule. Mules are the royal mount of choice in this era (13:29; 1 Kin. 1:33).

his head caught fast in the oak. The text does not say that Absalom’s famous hair is caught in the branches, but it seems likely (14:25, 26 and note). BACK TO 2 SAMUEL 18:9

STUDY NOTE FOR 2 SAMUEL 18:11 I would have been glad to give you. Joab has no qualms about violating David’s express command (v. 5). BACK TO 2 SAMUEL 18:11

STUDY NOTE FOR 2 SAMUEL 18:12, 13 The man obviously does not share Joab’s cavalier attitude toward David’s orders. Moreover, he astutely concludes that if he kills Absalom, Joab will deny having any part in it and leave him to take the blame. BACK TO 2 SAMUEL 18:12, 13

STUDY NOTE FOR 2 SAMUEL 18:16 blew the trumpet. See note on 1 Sam. 13:3. BACK TO 2 SAMUEL 18:16

STUDY NOTE FOR 2 SAMUEL 18:17 raised over him a very great heap of stones. Such burial is often reserved for criminals or enemies (Josh. 7:26; 8:29). BACK TO 2 SAMUEL 18:17

STUDY NOTE FOR 2 SAMUEL 18:18 pillar. Cf. Saul’s action in 1 Sam. 15:12. In life Absalom envisaged for himself a king’s career and erected a pillar of remembrance in his own honor; in death he is branded a traitor and buried under a pile of stones.

King’s Valley. Probably near Jerusalem (Gen. 14:17).

no son. Absalom’s three sons, mentioned but not named in 14:27, presumably were not yet born or were already deceased when Absalom erected his monument. BACK TO 2 SAMUEL 18:18

STUDY NOTE FOR 2 SAMUEL 18:19 Ahimaaz. Ahimaaz previously served as a messenger for David (15:36; 17:15–21) and wishes to do so again. BACK TO 2 SAMUEL 18:19

STUDY NOTE FOR 2 SAMUEL 18:20 You are not to carry news today. It can be inferred from v. 27 that there is a correlation between the messenger chosen and the content of the message. Joab’s decision not to send Ahimaaz may be prompted by a desire not to appear as personally taking too much pleasure in Absalom’s death. BACK TO 2 SAMUEL 18:20

STUDY NOTE FOR 2 SAMUEL 18:21 Cushite. Cush is the area south of Egypt. BACK TO 2 SAMUEL 18:21

STUDY NOTE FOR 2 SAMUEL 18:25 alone, there is news in his mouth. Were he fleeing the battlefield he would not likely be alone, nor would he be approaching so energetically and openly (cf. 19:3, which speaks of people “who are ashamed when they flee in battle” and so steal into the city). BACK TO 2 SAMUEL 18:25

STUDY NOTE FOR 2 SAMUEL 18:27 good man ... good news. See note on v. 20. BACK TO 2 SAMUEL 18:27

STUDY NOTE FOR 2 SAMUEL 18:29 Is it well. The text literally says, “Is it peace with the young man Absalom?” Absalom’s name means “father of peace,” but there is nothing in the text to indicate that he lives up to his name.

I saw a great commotion, but I do not know what it was. Ahimaaz conceals his knowledge of Absalom’s death (v. 20). BACK TO 2 SAMUEL 18:29

STUDY NOTE FOR 2 SAMUEL 18:32 like that young man. The Cushite offers a conventionally phrased response (cf. 1 Sam. 25:26), which David readily understands (v. 33). BACK TO 2 SAMUEL 18:32

STUDY NOTE FOR 2 SAMUEL 18:33 O my son Absalom. The awful repetition in David’s outburst conveys his anguish at the loss of his son (19:4). In spite of all the harm that Absalom has caused, David’s grief blinds him to everything else (19:5 note). BACK TO 2 SAMUEL 18:33

STUDY NOTES FOR 2 SAMUEL 19

STUDY NOTE FOR 2 SAMUEL 19:5 You have today covered with shame. What might, under different circumstances, be an understandable display of grief is totally unacceptable here. Joab forcefully declares to David the demoralizing effect his behavior is having on those who have just saved his life. If the actions of later usurpers are any guide, Absalom’s success could have cost the lives of David and his whole household (1 Kin. 15:29; 16:11, 12; 2 Kin. 10:6, 7, 17). BACK TO 2 SAMUEL 19:5

STUDY NOTE FOR 2 SAMUEL 19:7 not a man will stay with you. Joab practically threatens to lead a rebellion himself if David does not correct his behavior and show his troops proper honor. BACK TO 2 SAMUEL 19:7

STUDY NOTE FOR 2 SAMUEL 19:8 the king is sitting in the gate. Heeding Joab’s words, David takes his place in the gate of Mahanaim (18:4 note), the same spot where he earlier gave orders concerning the treatment of Absalom (18:5). The two gateway scenes provide a frame for the account of the death of Absalom. Archaeologists at the site of Tel Dan have uncovered a gate complex that includes an ashlar-constructed platform to support a throne for judges. BACK TO 2 SAMUEL 19:8

STUDY NOTE FOR 2 SAMUEL 19:13 Amasa. See note on 17:25.

commander of my army ... in place of Joab. David’s promotion of Amasa over Joab appears to be politically astute and magnanimous, since Amasa sided with Absalom and deserves a traitor’s death. Nevertheless, this promotion will cost Amasa his life (20:8–10). BACK TO 2 SAMUEL 19:13

STUDY NOTE FOR 2 SAMUEL 19:15 Gilgal. See note on 1 Sam. 13:4. It is the location of the first encampment of the Israelites in Canaan during the conquest period (Josh. 4:19). BACK TO 2 SAMUEL 19:15

STUDY NOTE FOR 2 SAMUEL 19:16 Shimei the son of Gera. See 16:5–14 and notes.

Bahurim. See note on 3:16. BACK TO 2 SAMUEL 19:16

STUDY NOTE FOR 2 SAMUEL 19:20 house of Joseph. Strictly speaking, the “house of Joseph” includes only the descendants of Joseph’s two sons, Ephraim and Manasseh (Gen. 48:5, 20; Josh. 17:17). The expression sometimes appears to be used, however, to describe all the northern tribes (1 Kin. 11:28; Amos 5:6; Zech. 10:6). In the present context, even Benjamin, Shimei’s tribe, is included (cf. Ps. 80:1, 2). BACK TO 2 SAMUEL 19:20

STUDY NOTE FOR 2 SAMUEL 19:21 cursed the LORD’s anointed. A grave offense. See note on 1 Sam. 2:10. BACK TO 2 SAMUEL 19:21

STUDY NOTE FOR 2 SAMUEL 19:22 Shall anyone be put to death in Israel this day. For a similar sentiment under similar circumstances, see 1 Sam. 11:13. BACK TO 2 SAMUEL 19:22

STUDY NOTE FOR 2 SAMUEL 19:23 You shall not die. Although David will remember his oath, he will not forget Shimei’s offense and on his deathbed will remind Solomon of it (1 Kin. 2:8, 9). Solomon has Shimei executed, although the grounds for his doing so are questionable (1 Kin. 2:36–46). BACK TO 2 SAMUEL 19:23

STUDY NOTE FOR 2 SAMUEL 19:24 Mephibosheth. See note on 4:4.

neither taken care of his feet. Mephibosheth’s neglect of personal hygiene signifies his distress over David’s predicament, and he may also have intended this neglect to serve as evidence of his loyalty upon David’s return. BACK TO 2 SAMUEL 19:24

STUDY NOTE FOR 2 SAMUEL 19:27 angel of God. See note on 14:17. BACK TO 2 SAMUEL 19:27

STUDY NOTE FOR 2 SAMUEL 19:29 divide the land. David is either unwilling to call Ziba to account for his betrayal or uncertain of the truth of Mephibosheth’s story, so he settles for a compromise arrangement. BACK TO 2 SAMUEL 19:29

STUDY NOTE FOR 2 SAMUEL 19:37 Chimham. In light of the circumstances and of David’s words in 1 Kin. 2:7, it is reasonable to assume that Chimham is a son of Barzillai. The later place-name “Geruth Chimham, near Bethlehem” (Jer. 41:17) may suggest that a land grant is part of Chimham’s reward. BACK TO 2 SAMUEL 19:37

STUDY NOTE FOR 2 SAMUEL 19:43 ten shares in the king. Whereas there are ten northern tribes, there are only two southern tribes, Judah and Simeon. The northerners feel slighted.

you despise us. The north-south hostility so much in evidence will fuel Sheba’s revolt (ch. 20) and eventually bring about the division of the kingdom (1 Kin. 12). See note on 1 Sam. 11:8. BACK TO 2 SAMUEL 19:43

STUDY NOTES FOR 2 SAMUEL 20

STUDY NOTE FOR 2 SAMUEL 20:1 worthless man. Lit. “a man of Belial.” A common expression in the books of Samuel to describe someone as a “good-for-nothing” (1 Sam. 1:16; 2:12; 10:27; 2 Sam. 16:7; 23:6). See note on 1 Sam. 2:12.

Sheba, the son of Bichri, a Benjaminite. From the same tribe as Saul, Sheba may even be his relative.

no portion in David. See note on 19:43. Although the aggressive behavior of the men of Judah is certainly a factor, residual allegiance to Saul must also play a part in the mass withdrawal of support from David among the northern tribes.

every man to his tents. This archaic turn of phrase should not be taken to imply that the Israelites at this stage in their history are still tent dwellers. See Judg. 19:9, which renders the Hebrew word for “tent” simply as “home.” BACK TO 2 SAMUEL 20:1

STUDY NOTE FOR 2 SAMUEL 20:3 the ten concubines. See 15:16; notes on 16:21, 22. BACK TO 2 SAMUEL 20:3

STUDY NOTE FOR 2 SAMUEL 20:4 Amasa. See notes on 17:25; 19:13.

three days. This is a limited, though not impossible, amount of time for the task set by David. BACK TO 2 SAMUEL 20:4

STUDY NOTE FOR 2 SAMUEL 20:5 he delayed. The reason for Amasa’s delay is not stated. Perhaps he does not entirely support David’s cause or, alternatively, is unable to gain an immediate following among the Judahites, whose loyalties may still have be with Joab (v. 11 and note). BACK TO 2 SAMUEL 20:5

STUDY NOTE FOR 2 SAMUEL 20:6 said to Abishai. Though Amasa is proving unsatisfactory, David is still unwilling to reinstate Joab (19:13), so he addresses Joab’s brother Abishai instead. By the end of the episode, however, Joab will have retaken his former position, regardless of David’s wishes (vv. 13, 23).

your lord’s servants. They are called “Joab’s men” in v. 7. BACK TO 2 SAMUEL 20:6

STUDY NOTE FOR 2 SAMUEL 20:7 the Cherethites and the Pelethites. See note on 1 Sam. 30:14.

mighty men. They are presumably the same as those listed in 23:8–39. BACK TO 2 SAMUEL 20:7

STUDY NOTE FOR 2 SAMUEL 20:8 the great stone. This is possibly a well-known landmark, similar to others mentioned elsewhere in Samuel (15:17; cf. 1 Sam. 19:22; 20:19). The large stone may be an altar (cf. 1 Sam. 14:33, 34), and some have suggested a link with the “great high place” in Gibeon (1 Kin. 3:4).

Gibeon. See note on 2:12.

it fell out. Whether the sword falls to the ground or into the folds of Joab’s tunic (possibly girded up for marching), is not stated. See note on v. 10. BACK TO 2 SAMUEL 20:8

STUDY NOTE FOR 2 SAMUEL 20:9 took Amasa by the beard. This is a normal gesture in administering the kiss of greeting and is not likely to arouse suspicion. BACK TO 2 SAMUEL 20:9

STUDY NOTE FOR 2 SAMUEL 20:10 the sword that was in Joab’s hand. It is unclear whether this is the sword that fell and was retrieved, either from the ground or the folds of Joab’s tunic (v. 8 note), or a second weapon that has been concealed on Joab’s person (in which case the dropped sword was a decoy). At any rate, Joab is able to catch Amasa completely off guard and kill him, as he killed Abner (3:27). BACK TO 2 SAMUEL 20:10

STUDY NOTE FOR 2 SAMUEL 20:11 Whoever favors Joab ... David. Two things might be inferred from this summons. Joab continues to enjoy the personal loyalty of at least some of the troops, despite his having been ousted by David (19:13), and Amasa’s loyalty to David is not beyond question. See note on v. 5. BACK TO 2 SAMUEL 20:11

STUDY NOTE FOR 2 SAMUEL 20:14 Abel of Beth-maacah. This city is mentioned also in 1 Kin. 15:20; 2 Kin. 15:29. On the kingdom of Maacah, see 10:6 and note. Abel is usually identified with a site about twelve miles (19 km) north of Lake Huleh and four miles (6 km) west of Dan. BACK TO 2 SAMUEL 20:14

STUDY NOTE FOR 2 SAMUEL 20:15 mound. The Judahites construct a siege ramp, then drive a battering machine to the top of the tell and try to knock down the city wall. Such a siege ramp, which Sennacherib uses against the town in the eighth century B.C.., has been found at the Judean city of Lachish. BACK TO 2 SAMUEL 20:15

STUDY NOTE FOR 2 SAMUEL 20:19 a city that is a mother in Israel. The phrase “a mother in Israel” is one of veneration and honor (Judg. 5:7). This “peaceable and faithful” city deserves to be treated with respect rather than destroyed as a rebellious traitor. Such a city is central also because it has “daughter” villages around it (Judg. 1:27).

the heritage of the LORD. That is, Israel—its land and its people—as a whole and in its parts (14:16; 21:3; cf. 1 Sam. 10:1 and note; 26:19). BACK TO 2 SAMUEL 20:19

STUDY NOTE FOR 2 SAMUEL 20:21 hill country of Ephraim. This name may apply to a geographical area that extends into Benjaminite territory, or else Sheba, although of Benjaminite ancestry (v. 1), is living in Ephraim. BACK TO 2 SAMUEL 20:21

STUDY NOTE FOR 2 SAMUEL 20:23–26 This summary of David’s officers parallels the list in 8:15–18, with several differences. The opening formula regarding “David’s reign” (8:15) is lacking, as is any mention of David’s sons (cf. 8:18). Seraiah (8:17) is here called Sheva (v. 25), and two new names are added to the list: Adoram and Ira (vv. 24, 26). 1 Kin. 4:1–6 indicates that many of David’s officers continue in their duties during at least the early part of Solomon’s reign.

20:23 Joab was in command of all the army of Israel. See note on v. 6. Having regained his former position, apparently without protest from David, Joab retains it until he is executed by Solomon for treason (1 Kin. 1:7; 2:22, 28–35).

Benaiah ... the Cherethites and the Pelethites. See note on 1 Sam. 30:14. BACK TO 2 SAMUEL 20:23

STUDY NOTE FOR 2 SAMUEL 20:24 Adoram. After serving not only under David but also under Solomon (1 Kin. 4:6 note), Adoram will be stoned by “all Israel” during the early days of King Rehoboam (1 Kin. 12:18).

forced labor. The Hebrew word translated “forced labor” here and in 1 Kin. 12:18 is used to describe the hard labor imposed on subjugated peoples, similar to the work the Israelites were forced to do in Egypt (Ex. 1:11) or what the surviving Canaanites had to do after the Israelite conquest (Josh. 16:10; Judg. 1:28). It also describes the labor done by conscripts from Israel itself on the building projects of Solomon (1 Kin. 9:15). Neither Adoram nor forced laborers are included in the first summary of David’s government (8:15–18), which may suggest that forced labor is not introduced until later on in David’s reign (e.g., 12:31).

Jehoshaphat ... recorder. That is, perhaps a “royal herald” (see 8:16 note). BACK TO 2 SAMUEL 20:24

STUDY NOTE FOR 2 SAMUEL 20:25 Sheva was secretary. He is a high-ranking official, perhaps akin to secretary of state (8:17 note). BACK TO 2 SAMUEL 20:25

STUDY NOTE FOR 2 SAMUEL 20:26 Ira. Ira is not mentioned elsewhere in the OT, unless he is “Ira the son of Ikkesh” (23:26) or “Ira the Ithrite” (23:38), both listed among David’s mighty men (23:24–39).

Jairite. Some have attempted to associate “Ira the Jairite” with the Levitical city of Jattir (Josh. 21:14). Others refer to “Jair the son of Manasseh” (Num. 32:41; Deut. 3:14) or to “Jair the Gileadite” (Judg. 10:3). BACK TO 2 SAMUEL 20:26

STUDY NOTES FOR 2 SAMUEL 21

STUDY NOTE FOR 2 SAMUEL 21:1 there was a famine. Not uncommon in the land of Canaan (Gen. 12:10; 26:1; Ruth 1:1), famine is often recognized in the Bible as a manifestation of God’s judgment (e.g., 24:13; Deut. 32:24; 2 Kin. 8:1; Ps. 105:16; Is. 14:30; Jer. 11:22; Ezek. 14:21; Rev. 6:8).

in the days of David. The time frame is stated quite generally. Perhaps the famine should be placed about the time that Mephibosheth came to David’s court (v. 7; ch. 9) and before Absalom’s rebellion (16:5 note), but this is uncertain.

on Saul and on his house. Saul tried to annihilate the Gibeonites (v. 2; 4:3 note), though obviously with only partial success. BACK TO 2 SAMUEL 21:1

STUDY NOTE FOR 2 SAMUEL 21:2 the people of Israel had sworn. Israel’s treaty with the Gibeonites is recorded in Josh. 9. Although Israel was remiss in entering into such a treaty without inquiring of the Lord (Josh. 9:14), they still felt obliged to honor their word (Josh. 9:19).

in his zeal for the people of Israel and Judah. Saul’s attempt to annihilate the Gibeonites was motivated by nationalistic, not religious, zeal. He may have wanted to rid his home tribe, Benjamin, of unwanted Amorite survivors. For Saul’s ancestral association with Gibeon, see 1 Chr. 9:35–39. BACK TO 2 SAMUEL 21:2

STUDY NOTE FOR 2 SAMUEL 21:3 the heritage of the LORD. See note on 20:19. BACK TO 2 SAMUEL 21:3

STUDY NOTE FOR 2 SAMUEL 21:6 seven. This number symbolizes completeness; that is, it represents full satisfaction for the deeds of Saul. BACK TO 2 SAMUEL 21:6

STUDY NOTE FOR 2 SAMUEL 21:7 spared Mephibosheth. See note on 9:1; ch. 9.

the oath of the LORD ... between David and Jonathan. See notes on 1 Sam. 18:3; 20:13. BACK TO 2 SAMUEL 21:7

STUDY NOTE FOR 2 SAMUEL 21:8 Rizpah. See vv. 10, 11; 3:7.

Mephibosheth. A son of Saul, not to be confused with Mephibosheth, the son of Jonathan (4:4). BACK TO 2 SAMUEL 21:8

STUDY NOTE FOR 2 SAMUEL 21:9 the beginning of barley harvest. That is, in April. BACK TO 2 SAMUEL 21:9

STUDY NOTE FOR 2 SAMUEL 21:10 she did not allow the birds of the air to come upon them. In David’s era it is considered a disgrace when the bodies of the slain are allowed to become carrion for birds and beasts (Deut. 28:26; 1 Sam. 17:44, 46; Ps. 79:2; Is. 18:6; Jer. 7:33; 16:4). Rizpah guards the bodies until they can be buried (vv. 11–14). BACK TO 2 SAMUEL 21:10

STUDY NOTE FOR 2 SAMUEL 21:11–14 David is prompted by Rizpah’s vigil to gather the bones of the recently slain (so the Septuagint’s translation of v. 13), and of Saul and Jonathan as well, and to give them a proper burial in the tomb of Kish, Saul’s father. The bones of Saul and Jonathan were previously interred in Jabesh-gilead (1 Sam. 31:12, 13). BACK TO 2 SAMUEL 21:11

STUDY NOTE FOR 2 SAMUEL 21:14 God responded to the plea for the land. An almost identical statement occurs in 24:25 after the lifting of the plague brought on by David’s census. BACK TO 2 SAMUEL 21:14

STUDY NOTE FOR 2 SAMUEL 21:15–22 These verses describe briefly the defeat of four Philistine champions at the hands of David and his men. While it is difficult to locate these events chronologically with any precision, their literary placement provides a fitting preface to David’s song of praise (ch. 22). BACK TO 2 SAMUEL 21:15

STUDY NOTE FOR 2 SAMUEL 21:16 descendants of the giants. The term “Rephaim” is sometimes applied to such peoples as the Emim, Zamzummim, and Anakim (Deut. 2:10, 11, 20, 21), all distinguished for their size and strength. According to Josh. 11:21, 22, the Anakim were driven from the hill country of Israel and Judah by Joshua but remained in the Philistine cities of Gaza, Gath, and Ashdod.

three hundred shekels. That is, just over seven pounds. Goliath’s spearhead weighed twice as much (1 Sam. 17:7). BACK TO 2 SAMUEL 21:16

STUDY NOTE FOR 2 SAMUEL 21:17 Abishai. See note on 2:18.

lamp of Israel. “Lamp” is used as a metaphor for guidance, blessing, proclamation, and revelation (1 Sam. 3:3 note). Here the metaphor expresses the belief that Israel’s hope for blessing resides in David and his house (1 Kin. 11:36; 15:4; 2 Kin. 8:19). BACK TO 2 SAMUEL 21:17

STUDY NOTE FOR 2 SAMUEL 21:18 giants. See note on v. 16. BACK TO 2 SAMUEL 21:18

STUDY NOTE FOR 2 SAMUEL 21:19 Elhanan ... Goliath. The corresponding verse in 1 Chr. 20:5 contains the words “brother of.” It has been suggested that “Elhanan” is another name for David (as “Jedidiah” for Solomon, 2 Sam. 12:24, 25). This would make 2 Samuel say that Elhanan (David) killed Goliath, but it makes 1 Chr. 20:5 difficult, unless Elhanan (David) killed both Goliath and Lahmi. Neither Samuel nor Chronicles supposes that anyone except David killed Goliath, and it remains unclear why they introduce the name Elhanan in two verses. BACK TO 2 SAMUEL 21:19

STUDY NOTE FOR 2 SAMUEL 21:20 giants. See note on v. 16. BACK TO 2 SAMUEL 21:20

STUDY NOTE FOR 2 SAMUEL 21:22 by the hand of David and ... his servants. David was directly involved in the encounter with Ishbi-benob (vv. 16, 17). BACK TO 2 SAMUEL 21:22

STUDY NOTES FOR 2 SAMUEL 22

STUDY NOTE FOR 2 SAMUEL 22:1 this song. David’s song of praise (which appears also in Ps. 18, with minor variations) and the prayer of Hannah form a fitting frame for the books of 1 and 2 Samuel (1 Sam. 2:1–10 note). David’s song focuses on the Lord’s deliverance of David. It may be outlined as follows: introductory praise of God as “savior” (vv. 2–4); the psalmist’s distress (vv. 5, 6); the psalmist’s petition (v. 7); the Lord’s response in cosmic demonstration (vv. 8–16) and personal rescue (vv. 17–20); the psalmist’s innocence (vv. 21–25) and the Lord’s faithfulness (vv. 26–30); the Lord’s deliverance (vv. 31–37) and the psalmist’s resultant victories (vv. 38–46); concluding praise of God as Savior (vv. 47–51). Ps. 144, also ascribed to David, shows many similarities in theme and language. This verse is the title or superscription to this song of David, and it is nearly identical to the heading of Ps. 18.

all his enemies. See 8:1–14; cf. 5:8; 7:1, 9, 11; 18:32.

from the hand of Saul. See 12:7; cf. 1 Sam. 18–31 (esp. 18:9–11; 19:2, 10, 11, 15, 16). BACK TO 2 SAMUEL 22:1

STUDY NOTE FOR 2 SAMUEL 22:2 rock. See also vv. 32, 47; note on 1 Sam. 2:2. BACK TO 2 SAMUEL 22:2

STUDY NOTE FOR 2 SAMUEL 22:3 horn. See notes on 1 Sam. 2:1, 10. BACK TO 2 SAMUEL 22:3

STUDY NOTE FOR 2 SAMUEL 22:5 waves ... torrents. See v. 17. The image of overflowing water recurs frequently in OT poetry as a symbol of distress and destruction (Pss. 32:6; 69:1, 2, 14; 144:7; Is. 43:2; Jon. 2:5). BACK TO 2 SAMUEL 22:5

STUDY NOTE FOR 2 SAMUEL 22:7 In my distress. Being in a narrow or tightly confined space is a common figure for distress. In v. 20 (note) relief is described as being brought into a “broad place.”

From his temple. This perhaps means God’s heavenly sanctuary (1 Kin. 8:27, 38, 39; Ps. 11:4; Is. 6:1; Jon. 2:7; Rev. 11:19; 14:17; 15:5), but “temple” can be used of the tabernacle (1 Sam. 1:9). BACK TO 2 SAMUEL 22:7

STUDY NOTE FOR 2 SAMUEL 22:9 Smoke went up from his nostrils. Cf. the imagery used to describe the awesome power of Leviathan in Job 41:18–21. BACK TO 2 SAMUEL 22:9

STUDY NOTE FOR 2 SAMUEL 22:11 rode on a cherub and flew. See Ex. 25:17–22; Num. 7:89; Ezek. 10:19; 11:22. BACK TO 2 SAMUEL 22:11

STUDY NOTE FOR 2 SAMUEL 22:14 The LORD thundered. See 1 Sam. 2:10; 7:10. The Lord’s voice is often likened to thunder (Job 37:4, 5; 40:9; Ps. 29:3; Is. 33:3).

Most High. See Gen. 14:19 and notes. BACK TO 2 SAMUEL 22:14

STUDY NOTE FOR 2 SAMUEL 22:15 he sent out arrows. For similar imagery, see Deut. 32:23, 42; Job 6:4; Ps. 64:7. Lightning is sometimes described as the Lord’s arrows (Ps. 77:17; cf. Hab. 3:11; Zech. 9:14). BACK TO 2 SAMUEL 22:15

STUDY NOTE FOR 2 SAMUEL 22:17 drew me out of many waters. See note on v. 5. The verb is used in Ex. 2:10 to describe how Moses was drawn out of the waters of the Nile. BACK TO 2 SAMUEL 22:17

STUDY NOTE FOR 2 SAMUEL 22:20 broad place. See note on v. 7. BACK TO 2 SAMUEL 22:20

STUDY NOTE FOR 2 SAMUEL 22:21–25 David is not laying claim to righteousness or sinlessness in any absolute sense. Rather, he asserts his blamelessness with respect to his enemies and his confidence that the Lord rewards those who seek to be faithful to Him (v. 26; 1 Sam. 26:23). If this were not the case, David would surely be classed among “the haughty” (v. 28). BACK TO 2 SAMUEL 22:21

22:27 tortuous. Lit. “And with the twisted you will deal tortuously.” In the economy of God’s justice, those who take “twisted” paths will find the way tortuous.

STUDY NOTE FOR 2 SAMUEL 22:28 humble ... haughty. See the theme of divine reversal of fortunes in Hannah’s prayer (1 Sam. 2:1–10 and note; esp. v. 7). This theme is important throughout the books of Samuel, as both Saul and David are exalted from humble origins. BACK TO 2 SAMUEL 22:28

STUDY NOTE FOR 2 SAMUEL 22:29 my lamp. Cf. notes on 21:17; 1 Sam. 3:3. The sense of this word here is probably “blessing.” BACK TO 2 SAMUEL 22:29

STUDY NOTE FOR 2 SAMUEL 22:32 rock. See v. 2 and note. BACK TO 2 SAMUEL 22:32

STUDY NOTE FOR 2 SAMUEL 22:44 my people. This is possibly a reference to the many perils that David has experienced at the hands of Saul, Absalom, and others. The corresponding verse in Ps. 18:43 reads simply “the people,” as does the Septuagint translation of this verse. BACK TO 2 SAMUEL 22:44

STUDY NOTE FOR 2 SAMUEL 22:51 his king ... anointed. The mention of the Lord’s “king” and His “anointed” is reminiscent of the closing verse of Hannah’s prayer in 1 Sam. 2:10. After the dynastic promise of 2 Sam. 7:5–16, David can speak confidently of God’s unfailing mercy to his descendants forever. The dynastic theme is the transition to ch. 23, where David celebrates the “everlasting covenant” he has with the Lord (23:5). BACK TO 2 SAMUEL 22:51

STUDY NOTES FOR 2 SAMUEL 23

STUDY NOTE FOR 2 SAMUEL 23:1 last words. That is, his last poem. See 1 Kin. 2:1–10 for David’s final instructions to Solomon.

oracle. Or “utterance.” The Hebrew word is often, though not exclusively, associated with prophecy (e.g., 1 Sam. 2:30; 2 Kin. 9:26), an association not inappropriate for David (v. 2 and note; Acts 2:30).

the sweet psalmist of Israel. Another translation of the Hebrew is “the beloved of Israel’s protector.” BACK TO 2 SAMUEL 23:1

STUDY NOTE FOR 2 SAMUEL 23:2–4 The Lord revealed to David the essential character and glorious benefits of the ideal theocratic king. Only in Christ, the greater Son of David, will such qualities of character be fully displayed and such benefits fully realized (7:4–17 note).

23:2 The Spirit of the LORD speaks by me. Other references to David acting or speaking under divine inspiration include 1 Chr. 28:9–19; Matt. 22:43; Acts 1:16; 4:25. David’s empowerment by the Spirit is recounted in 1 Sam. 16:13. BACK TO 2 SAMUEL 23:2

STUDY NOTE FOR 2 SAMUEL 23:3 Rock. See v. 32; notes on 22:2; 1 Sam. 2:2.

justly. Righteous rule is possible only for one who lives in a right relationship with God. On what it means to “fear” God, see note on 1 Sam. 12:14. BACK TO 2 SAMUEL 23:3

STUDY NOTE FOR 2 SAMUEL 23:4 the morning light ... sun shining forth. The benefits of righteous rule are enlightenment, fruitfulness, and refreshment. For a fuller development of similar themes, see Ps. 72. BACK TO 2 SAMUEL 23:4

STUDY NOTE FOR 2 SAMUEL 23:5 does not my house stand so with God. David’s confidence rests not in his own righteousness but in the everlasting covenant made with him by a gracious God (7:11–16; 2 Chr. 13:5; 21:7; Ps. 89:3, 4, 28, 29; Is. 55:3; Ezek. 37:25, 26).

covenant. Refers to 2 Sam. 7:4–17. BACK TO 2 SAMUEL 23:5

STUDY NOTE FOR 2 SAMUEL 23:6 worthless men. The Hebrew term is “Belial”; see note on 1 Sam. 2:12. The focus here may be on those who have opposed the rule of David. BACK TO 2 SAMUEL 23:6

STUDY NOTE FOR 2 SAMUEL 23:8–39 The presentation of David’s “mighty men” in these verses forms a counterpart to the much shorter description of Davidic champions in 21:15–22. According to v. 39, the warriors listed should total thirty-seven. They are presented in two sets of three (vv. 8–12 and 13–17), plus Abishai (vv. 18, 19), Benaiah (vv. 20–23), and the thirty-one listed in vv. 24–39. However, the “three” of vv. 13–17 are apparently to be counted among “the thirty” (v. 13; v. 24 note) and not separately. Thus, this list contains thirty-six mighty men, and Joab makes thirty-seven. A similar list is given in 1 Chr. 11:10–47 with more than fifteen additional names and no summary total.

23:8 eight hundred. 1 Chr. 11:11 has “300,” possibly a copyist’s error. See Introduction to 1 Chronicles: Special Issues. BACK TO 2 SAMUEL 23:8

STUDY NOTE FOR 2 SAMUEL 23:10 The LORD brought about a great victory that day. This statement, repeated in v. 12, serves as a reminder that whatever the heroic qualities of the human agent, it is God who ultimately brings victory (8:6, 14; cf. 1 Sam. 14:15, 23; 19:5). BACK TO 2 SAMUEL 23:10

STUDY NOTE FOR 2 SAMUEL 23:11 ground full of lentils. Destroying crops is a common tactic of war (Judg. 6:3–6, 11). BACK TO 2 SAMUEL 23:11

STUDY NOTE FOR 2 SAMUEL 23:13 Valley of Rephaim. See note on 5:18. BACK TO 2 SAMUEL 23:13

STUDY NOTE FOR 2 SAMUEL 23:14 stronghold. See note on 1 Sam. 23:14. BACK TO 2 SAMUEL 23:14

STUDY NOTE FOR 2 SAMUEL 23:16 poured it out to the LORD. The brave exploit of the three men is a testimony to their devotion to David, while David’s refusal to drink (v. 17) what has been procured at such great risk to his loyal followers is testimony to his love for them. BACK TO 2 SAMUEL 23:16

STUDY NOTE FOR 2 SAMUEL 23:18 Abishai. See note on 2:18. BACK TO 2 SAMUEL 23:18

STUDY NOTE FOR 2 SAMUEL 23:20 Benaiah. See note on 8:18. BACK TO 2 SAMUEL 23:20

STUDY NOTE FOR 2 SAMUEL 23:23 bodyguard. David’s bodyguard is presumably composed of Cherethites and Pelethites (1 Sam. 30:14 note). BACK TO 2 SAMUEL 23:23

STUDY NOTE FOR 2 SAMUEL 23:24 Asahel. See note on 2:18.

the thirty. “Thirty” may be a round number. Not surprisingly, more of David’s men are from the tribe of Judah than from any other.

Elhanan. He is not necessarily the same Elhanan as in 21:19 (note). BACK TO 2 SAMUEL 23:24

STUDY NOTE FOR 2 SAMUEL 23:29 Gibeah of the people of Benjamin. David receives support even from Saul’s hometown (1 Sam. 10:26; 11:4). BACK TO 2 SAMUEL 23:29

STUDY NOTE FOR 2 SAMUEL 23:30 Benaiah. Not the same as Benaiah in vv. 20–23. BACK TO 2 SAMUEL 23:30

STUDY NOTE FOR 2 SAMUEL 23:34 Eliam the son of Ahithophel. See note on 11:3. BACK TO 2 SAMUEL 23:34

STUDY NOTE FOR 2 SAMUEL 23:36 Zobah. See note on 8:3. BACK TO 2 SAMUEL 23:36

STUDY NOTE FOR 2 SAMUEL 23:37 Beeroth. See note on 4:3. BACK TO 2 SAMUEL 23:37

STUDY NOTE FOR 2 SAMUEL 23:39 Uriah the Hittite. By concluding the list of David’s mighty men with Uriah, the victim of David’s great sin in ch. 11, the chapter ends with a poignant reminder that David is, like all men, a sinner and in need of God’s forgiveness (ch. 12). This theme is continued in the next chapter.

thirty-seven in all. See note on vv. 8–39. BACK TO 2 SAMUEL 23:39

STUDY NOTES FOR 2 SAMUEL 24

STUDY NOTE FOR 2 SAMUEL 24:1–25 This chapter is a fitting conclusion to the books of Samuel. David is shown for what he is, a sinner, but a sinner who is ready to repent and to cast himself upon God’s mercy (12:13 and note). Another appropriate note on which to end these books is the association of the threshing floor of Araunah (vv. 18–25) with Mount Moriah, the future site of the temple (Gen. 22:2; 1 Chr. 22:1; 2 Chr. 3:1).

24:1 Again. If a specific occasion is in view, a probable one is the famine of 21:1.

he incited David. The antecedent of “he” is the Lord (cf. 1 Sam. 26:19). According to 1 Chr. 21:1, however, it is Satan who moves David. At issue here is the mystery of the presence and practice of evil. The Scripture is clear that God is not the author of evil (James 1:13–15), but it also teaches that the wicked acts of men and of Satan do not fall outside God’s sovereign determination.

number Israel and Judah. Taking a census does not appear to be wrong in itself (Num. 1:1, 2; 4:1, 2; 26:1–4), but see Ex. 30:11, 12. This act of census may point to a lack of trust on David’s part, or even to a desire to gain control of God’s providence by making an inventory of His apparent resources. That the report (v. 9) emphasizes military strength may suggest that David wants to take more territory than what the Lord has granted him. BACK TO 2 SAMUEL 24:1

STUDY NOTE FOR 2 SAMUEL 24:2 from Dan to Beersheba. A proverbial expression for all the land. BACK TO 2 SAMUEL 24:2

STUDY NOTE FOR 2 SAMUEL 24:3 but why. The reason for Joab’s reluctance is not stated. It can as easily be political as religious, since the people might take a census as a sign that David plans to raise taxes or draft more soldiers. BACK TO 2 SAMUEL 24:3

STUDY NOTE FOR 2 SAMUEL 24:5–7 These verses indicate that the census is begun in the south, east of the Jordan River, and continues in a counterclockwise direction through the land, finally arriving in Beersheba. BACK TO 2 SAMUEL 24:5

STUDY NOTE FOR 2 SAMUEL 24:8 nine months and twenty days. Most of this time is needed for taking the census; the travel itself can be accomplished in a matter of weeks. BACK TO 2 SAMUEL 24:8

STUDY NOTE FOR 2 SAMUEL 24:9 in Israel there were 800,000 ... Judah were 500,000. 1 Chr. 21:5 has “1,100,000” and “470,000,” respectively. On this difference, see notes on 1 Chr. 21:5 and Introduction to 1 Chronicles: Special Issues. The Hebrew word for one thousand can mean “unit,” and therefore the figures may indicate that there are eight hundred military units in Israel and five hundred military units in Judah. BACK TO 2 SAMUEL 24:9

STUDY NOTE FOR 2 SAMUEL 24:10 take away the iniquity. It is uncertain precisely when David’s plea for forgiveness is granted, but perhaps God does it before Gad’s arrival (vv. 11–13). Nevertheless, as in the case of David’s sin against Uriah and Bathsheba, forgiveness does not mean that sin will have no further consequences (v. 13; 12:13, 14). What is David’s sin? Perhaps it is pride that he has such a large army or that he puts his hope in the size of his army rather than in the Lord. BACK TO 2 SAMUEL 24:10

Kingdom of David and Solomon

STUDY NOTE FOR 2 SAMUEL 24:11 Gad. See 1 Sam. 22:5. BACK TO 2 SAMUEL 24:11

STUDY NOTE FOR 2 SAMUEL 24:12 Go and say to David. The Lord sends Gad to confront David, just as He earlier sent the prophet Nathan (12:1 and note). BACK TO 2 SAMUEL 24:12

STUDY NOTE FOR 2 SAMUEL 24:13 famine ... foes ... pestilence. Implicit in the threat of pursuit by foes is loss of life by the sword, as 1 Chr. 21:12 makes explicit. Famine, sword, and plague are the OT’s triad of woes regularly threatened for impenitent covenant breaking (Lev. 26:23–26; Deut. 28:21–26; 32:24, 25; 1 Kin. 8:37; 2 Chr. 20:9; Is. 51:19; Jer. 14:12; Ezek. 6:11, 12). BACK TO 2 SAMUEL 24:13

STUDY NOTE FOR 2 SAMUEL 24:14 Let us fall into the hand of the LORD. Technically, this allows either the first or third option, that is, famine or plague. The inference is sometimes made that David’s choice is selfish, but all three options, including flight before enemies, will cost lives (v. 13 note). David’s motivation is entirely different, for he has learned that the Lord’s mercy is great (v. 16; cf. Ex. 34:6, 7; Neh. 9:17; Pss. 30:5; 86:14–16; 103:8–10; Is. 54:7, 8; 60:10; Hos. 11:8, 9; Joel 2:13). BACK TO 2 SAMUEL 24:14

STUDY NOTE FOR 2 SAMUEL 24:15 Dan to Beersheba. See v. 2. BACK TO 2 SAMUEL 24:15

STUDY NOTE FOR 2 SAMUEL 24:16 angel of the LORD. See note on Gen. 16:7. On the Lord’s angels as agents of judgment, see Ex. 33:2; Ps. 35:5, 6; Matt. 13:41; Acts 12:23.

threshing floor of Araunah. See note on 24:1–25. BACK TO 2 SAMUEL 24:16

STUDY NOTE FOR 2 SAMUEL 24:17 let your hand be against me. The heart of David, like the heart of God (v. 16), is grieved by the suffering he sees among his people, his “sheep.” As their shepherd-king, he is moved to compassion and, not knowing that God in His mercy has already stayed His hand (vv. 16, 21), asks that the hand of judgment fall upon him alone. David deserves punishment for his sin, and the people are innocent. David’s offer as a guilty person to suffer in the place of innocent “sheep” is not a very close analogy to Christ’s death for the sake of His sheep (John 10:11), although the language is similar. Unlike David, Christ was personally innocent and died for the guilty. BACK TO 2 SAMUEL 24:17

STUDY NOTE FOR 2 SAMUEL 24:22 burnt offering. See note on 1 Sam. 10:8. BACK TO 2 SAMUEL 24:22

STUDY NOTE FOR 2 SAMUEL 24:24 I will not offer burnt offerings to the LORD my God that cost me nothing. While God’s grace and forgiveness are free, David understands that proper worship of God is never to be cheap or careless (cf. Mal. 1:6–14; 2 Cor. 8:1–5). The consistent testimony of Scripture is that God deserves our best, the “firstfruits” (Num. 18:12; Deut. 18:3–5; 26:10; Neh. 12:44; Prov. 3:9).

fifty shekels of silver. 1 Chr. 21:25 records a much larger sum of six hundred shekels of gold, possibly referring to a larger transaction of which the fifty shekels is a part. BACK TO 2 SAMUEL 24:24

STUDY NOTE FOR 2 SAMUEL 24:25 David built there an altar to the LORD. According to 1 Chr. 22:1, this is the location for the future Solomonic temple.

burnt offerings and peace offerings. See note on 1 Sam. 10:8.

the LORD responded to the plea for the land. An almost identical statement is made in 21:14. BACK TO 2 SAMUEL 24:25

FOOTNOTES FOR 2 SAMUEL 1

1 Septuagint; Hebrew the Bow, which may be the name of the lament’s tune 2 Or of the upright

1 Septuagint firstfruits

FOOTNOTES FOR 2 SAMUEL 2

1 Helkath-hazzurim means the field of sword-edges

FOOTNOTES FOR 2 SAMUEL 3

1 Or where he was; Septuagint at Hebron

FOOTNOTES FOR 2 SAMUEL 4

1 Septuagint And behold, the doorkeeper of the house had been cleaning wheat, but she grew drowsy and slept. So Rechab and Baanah his brother slipped in

FOOTNOTES FOR 2 SAMUEL 5

2 Or leader 3 Dead Sea Scroll lacks verses 4–5

1 Baal-perazim means lord of bursting through

FOOTNOTES FOR 2 SAMUEL 6

2 Or and his brother; also verse 4 3 Compare Septuagint; Hebrew the new cart, and brought it out of the house of Abinadab, which was on the hill 4 Septuagint, 1 Chronicles 13:8; Hebrew fir trees 5 Perez-uzzah means the breaking out against Uzzah

1 Vulgate; the meaning of the Hebrew term is uncertain 2 Or leader 3 Septuagint; Hebrew my

FOOTNOTES FOR 2 SAMUEL 7

1 Compare 1 Chronicles 17:6; Hebrew tribes 2 Or leader 3 Septuagint; Hebrew you

1 With a few Targums, Vulgate, Syriac; Hebrew you 2 Septuagint (compare 1 Chronicles 17:21); Hebrew for your land

FOOTNOTES FOR 2 SAMUEL 8

1 Compare 20:23, 1 Chronicles 18:17, Syriac, Targum, Vulgate; Hebrew lacks was over

FOOTNOTES FOR 2 SAMUEL 9

1 Septuagint; Hebrew my

FOOTNOTES FOR 2 SAMUEL 10

2 Or kindly; twice in this verse

1 Hebrew the River

FOOTNOTES FOR 2 SAMUEL 12

1 Hebrew bosom; also verse 8 2 Masoretic Text the enemies of the LORD; Dead Sea Scroll the word of the LORD

1 Jedidiah means beloved of the LORD 2 A talent was about 75 pounds or 34 kilograms 3 Hebrew pass through

FOOTNOTES FOR 2 SAMUEL 13

1 Or humiliate; also verses 14, 22, 32 2 Compare Septuagint, Vulgate; the meaning of the Hebrew is uncertain 3 Or a robe of many colors (compare Genesis 37:3); also verse 19 4 Dead Sea Scroll, Septuagint add But he would not punish his son Amnon, because he loved him, since he was his firstborn

1 Septuagint the Horonaim Road 2 Dead Sea Scroll, Septuagint; Hebrew David 3 Compare Vulgate ceased to go out

FOOTNOTES FOR 2 SAMUEL 14

1 A shekel was about 2/5 ounce or 11 grams 2 Septuagint, Dead Sea Scroll add So Joab’s servants came to him with their clothes torn, and they said to him, “The servants of Absalom have set your field on fire.”

FOOTNOTES FOR 2 SAMUEL 15

3 Septuagint, Syriac; Hebrew forty

1 Or will serve 2 Or sent 3 Septuagint; Hebrew lacks may the LORD show 4 Septuagint The king also said to Zadok the priest, “Look, go back

FOOTNOTES FOR 2 SAMUEL 16

1 Septuagint, Vulgate will look upon my affliction 2 Septuagint; Hebrew lacks at the Jordan

FOOTNOTES FOR 2 SAMUEL 17

3 Septuagint; Hebrew back to you. Like the return of the whole is the man whom you seek 4 Hebrew bitter of soul

1 Or And as he falls on them 2 Hebrew commanded 3 The meaning of the Hebrew word is uncertain 4 Compare 1 Chronicles 2:17; Hebrew Israelite

1 Hebrew adds and parched grain

FOOTNOTES FOR 2 SAMUEL 18

2 Or terebinth; also verses 10, 14 3 Or at the risk of my life

1 Or Absalom’s hand

1 Ch 19:1 in Hebrew

FOOTNOTES FOR 2 SAMUEL 19

2 Septuagint; Hebrew to the king, to his house

1 Septuagint, Syriac, Vulgate Saddle a donkey for me

FOOTNOTES FOR 2 SAMUEL 20

1 Hebrew and snatch away our eyes

1 Compare 20:15; Hebrew and Beth-maacah 2 Hebrew Berites

FOOTNOTES FOR 2 SAMUEL 21

1 Two Hebrew manuscripts, Septuagint; most Hebrew manuscripts Michal

1 A shekel was about 2/5 ounce or 11 grams 2 Contrast 1 Chronicles 20:5, which may preserve the original reading

FOOTNOTES FOR 2 SAMUEL 22

3 Septuagint (compare Psalm 18:2); Hebrew lacks my 4 Or terrified me

1 Or in his wrath

1 Or his; also verse 34 2 Compare Psalm 18:32; Hebrew he has blamelessly set my way free, or he has made my way spring up blamelessly 3 Hebrew ankles 4 Or You gave me my enemies’ necks 5 Septuagint with the peoples

1 Compare Psalm 18:45; Hebrew equipped themselves 2 Or He is a tower of salvation

FOOTNOTES FOR 2 SAMUEL 23

3 Or the favorite of the songs of Israel 4 Hebrew from rain

1 Hebrew worthlessness 2 Hebrew consumed with fire in the sitting 3 Or of the captains 4 Compare 1 Chronicles 11:11; the meaning of the Hebrew expression is uncertain 5 Two Hebrew manuscripts, Syriac; most Hebrew manuscripts three 6 Or slain ones 7 Compare 1 Chronicles 11:25; Hebrew Was he the most renowned of the three? 8 Or the son of Ishhai 9 The meaning of the word ariel is unknown

1 Or Hezrai

FOOTNOTES FOR 2 SAMUEL 24

2 Septuagint to Joab and the commanders of the army 3 Septuagint; Hebrew encamped in Aroer 4 Septuagint; Hebrew to the land of Tahtim-hodshi 5 Septuagint; Hebrew they came to Dan-jaan and

1 Or hold over 2 Compare 1 Chronicles 21:12, Septuagint; Hebrew seven

1 A shekel was about 2/5 ounce or 11 grams

The FIRST BOOK of the

Kings

TITLE

The name of the books of 1 and 2 Kings is derived from its title in the Hebrew Bible. The Septuagint (the Greek translation of the Old Testament) identifies the books as “3 and 4 Kingdoms,” which follow the books of 1 and 2 Kingdoms (the Septuagint’s name for 1 and 2 Samuel). It is evident that 1 Kings originally belonged with 2 Samuel because the court history of David, which dominates 2 Samuel, is not brought to conclusion until 1 Kings 1:1–2:12. In addition, it is also clear that the two books of Kings were originally one book, and they were later divided right in the middle of the reign of the Israelite monarch Azariah.

AUTHOR

The author of the books of 1 and 2 Kings is unknown. Jewish tradition assigns the composition to the prophet Jeremiah. The Talmud concludes that “Jeremiah wrote his own book, the book of Kings, and Lamentations” (Baba’ Bathra 15a). Although it appears as if Jeremiah probably makes reference to 2 Kings in his prophecy, there is no evidence that he is the central author of that book. Many scholars today believe that the points of view of the books of Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings are similar, and, in fact, they all develop the theological ideas expressed in the book of Deuteronomy.

DATE AND OCCASION

The books of 1 and 2 Kings record the history of Israel starting with the transition of the monarchy from David to Solomon (1 Kin. 1:1–2:12) and concluding with the release of King Jehoiachin from a Babylonian prison in 561 B.C. (2 Kin. 25:27–30). All indications are that the final compilation of the books occurred during the Babylonian exile. Since there is no mention of the return of the people in 538 B.C., it is likely that the final edition of the work was completed by the mid-point of the Babylonian exile (c. 550 B.C.).

The compilers obviously employed earlier materials, and some of these were perhaps contemporary with the events recorded. The earlier sources included a variety of genres, such as prophetic, administrative, and historic writings. A few of these sources are named in 1 and 2 Kings: “the Book of the Acts of Solomon” (1 Kin. 11:41), “the Book of the Chronicles of the Kings of Israel” (1 Kin. 14:19), and “the Book of the Chronicles of the Kings of Judah” (1 Kin. 14:29). In addition, a number of statements in 1 and 2 Kings describe conditions that prevailed before the time of the exile and comment on them by saying that they continue “to this day” (1 Kin. 8:8; 9:21; 12:19; 2 Kin. 8:22). These statements point to the existence of preexilic material that was included in the very first edition of the books of Kings and then commented on by later editors or compilers. Finally, 2 Kings closes with a specific and detailed chronology of the days, months, and years of the events surrounding the fall of Jerusalem in 586 B.C. This material could have been written only during the subsequent exilic period.

Some scholars argue for a double redaction or editing. They believe that the main writing of the two books occurred during the reign of the Judean King Josiah (late seventh century B.C.). According to this view, a later historian of the exilic period updated this history, adding a brief record of Judah’s final years. Whether one holds to a one-edition hypothesis (exilic) or a two-edition hypothesis, the books demonstrate a unified perspective.

GENRE

The dominant literary style of 1 and 2 Kings is historical prose narrative. As with the other Historical Books of the Bible, however, the books of Kings interweave various other literary styles of composition within the overall framework of historical narrative. For instance, the author employs short story (1 Kin. 3:16–28), prayer (1 Kin. 8:22–53; 2 Kin. 19:14–19), benediction (1 Kin. 8:54–61), court intrigue (1 Kin. 11:14–40), prophecy (1 Kin. 13:1–3; 2 Kin. 19:20–28), eulogy (1 Kin. 14:19–20), and miracle account (1 Kin. 17:17–24). The heart of the books is a history of the monarchy of Israel and Judah that demonstrates that God is the true king over all things.

LITERARY FEATURES

After his recording of the reign of Solomon (1 Kin. 1:28–11:43), the biblical author provides a detailed description of the division of the monarchy (1 Kin. 12:1–14:31). From that point on, the bulk of the material in the two books is devoted to the history of the two kingdoms of Israel (north) and Judah (south). The writer alternates between the two kingdoms in order to underscore that, in reality, he is presenting the history of one people—God’s people. This cycle between the reigns in the north and the south continues until the northern kingdom is captured and sent into exile by the Assyrians in 721 B.C. (2 Kin. 17:6–41). The author then traces the history of the kingship in Judah until the fall of that nation in 586 B.C. (2 Kin. 18:1–25:30).

The reporting of the reigns of individual kings appears in a fairly consistent structure or framework in the books. Normatively, a reign has an introductory section that begins with the date a king ascended to the throne, based upon the year of the contemporary king in the other kingdom. So, for example, we read, “Now in the eighteenth year of King Jeroboam the son of Nebat, Abijam began to reign over Judah” (1 Kin. 15:1). This is sometimes followed by the age of the king when he came to the throne, such as, “Jehoshaphat was thirty-five years old when he began to reign” (1 Kin. 22:42). The length of the king’s reign is then included. His ancestry appears next: for the Judean kings the mother’s name is usually provided, and for the Israelite kings it is normally the father’s name. Finally, the introductory section provides a theological summary of the nature of the king’s reign. This theological assessment is formulaic: for the kings of the northern kingdom the moral evaluation normally reads, he “did what was evil in the sight of the Lord.” And, often, the king in question is compared to the standard of monarchic wickedness in Israel, that is, Jeroboam 1. The author says of the king that “he walked in the way of Jeroboam” (e.g., 1 Kin. 15:26, 34; 16:19, 26; 22:52; 2 Kin. 10:29; 13:2, 11). All kings in the northern kingdom receive a negative evaluation. Likewise, some southern kings receive a negative evaluation (e.g., 1 Kin. 15:3). Some kings receive qualified approval, doing what was right in the eyes of the Lord but not removing the high places (e.g., 1 Kin. 15:11–14). Only two kings received unqualified approval, Hezekiah (2 Kin. 18:3–4) and Josiah (2 Kin. 22:2). The paradigm for the goodness of the southern kings is David (1 Kin. 15:11; 2 Kin. 18:3; 22:2).

The reigns of particular kings also contain formulaic concluding remarks. Normally an obituary is provided in which the king’s death is reported. For the Judean kings, often more information is given, such as the place of burial, which is often “in the city of David” (1 Kin. 15:24; 2 Kin. 14:20; 15:7, 38; 16:20). In addition, a notice of succession appears, designating the particular royal son who ascended to the throne or, if applicable, the name of the usurper who seized the throne (e.g., 1 Kin. 15:8, 24; 16:28; 2 Kin. 10:35; 12:21; 13:9).

The introductory and concluding formulae bracket events and incidents that the biblical writer reports about each king. Every monarch is remembered for at least one major episode during his reign, although certain kings receive extended treatments.

CHARACTERISTICS AND PRIMARY THEMES

1. Like king, like nation. Rulers have a powerful influence upon a nation for good or bad. Prov. 14:34 states, “Righteousness exalts a nation, but sin is a reproach to any people.” In 1 and 2 Kings, there is a clear correlation between the spiritual state of a king and that of the people he leads. Normally, when a godly king rules, the people fear the Lord; however, when an evil king reigns, the people tend to fall into greater immorality and idolatry. There are exceptions to the adage “like king, like nation,” such as the kingship of Jotham (2 Kin. 15:34–35; cf. 2 Chron. 27:2). However, a common refrain for the kings of Israel is that they did not depart from the sins of Jeroboam, by “which he made Israel to sin” (e.g., 2 Kin. 13:11; 14:24; 15:9).

2. Prophets. Because of the wicked leadership of many of the kings of the two nations, God raised up prophets to serve as a check and balance against them. The prophets passionately insisted on undivided allegiance to the Lord and His law, opposing any alliance or political posture that might jeopardize the distinctiveness of Israelite religion. Not surprisingly, this strict adherence to the covenant often pits the prophets against kings and queens who were willing to compromise in politics and religion with Israel’s neighbors. Although the writer gives most of his attention to Elijah and Elisha, he mentions many other prophets: Nathan (1 Kin. 1:22), Ahijah (1 Kin. 11:29–39; 14:1–18), Shemaiah (1 Kin. 12:21–24), Micaiah (1 Kin. 22:8–28), Jonah (2 Kin. 14:25), Isaiah (2 Kin. 19:1–7; 20:14), and Huldah (2 Kin. 22:14–20).

3. The division. The roots of the division between the northern and southern kingdoms were long-standing and deep-seated. This history is important to trace, for it provides one of the important reasons for the division. In Gen. 49, Jacob blessed his sons and the tribes that would descend from them. Judah received a special blessing: he would rule over his brothers, and the great king would descend from him (vv. 8–12). Ephraim and Manasseh, the sons of Joseph, also were given a privileged position among the tribes of Israel (vv. 22–26). During the period of the conquest, Judah received the first land allotment (Josh. 15:1), and Ephraim received the second (16:5). During the settlement, Ephraim twice attempted to establish a kingship in Israel in its allotment (Judg. 8:22ff.; 9:7–16, 22). These were unsuccessful because God had other plans: “He rejected the tent of Joseph; he did not choose the tribe of Ephraim, but he chose the tribe of Judah, Mount Zion, which he loves. He chose David his servant ... to shepherd Jacob his people, Israel his inheritance” (Ps. 78:67–71 passim). The rivalry between Ephraim in the north and Judah in the south continued through the reigns of Saul (1 Sam. 11:8; 18:16), David (2 Sam. 2:4; 5:5; 20:1–22), and Solomon. When Jeroboam, an Ephraimite, led the revolt that resulted in the division, he said the following to the northern tribes: “What portion do we have in David? We have no inheritance in the son of Jesse. To your tents, O Israel! Look now to your own house, David” (1 Kin. 12:16).

THEOLOGY OF 1 AND 2 KINGS

At the very heart of the books of 1 and 2 Kings is the reality of monotheism. Yahweh is the only Lord of the cosmos and ruler over the kingdoms of the earth (2 Kin. 19:15). God leads His people into battle, answers their prayers, honors their sacrifices, and displays a special concern for the poor and oppressed. Undivided devotion to God is a hallmark of the covenant (1 Kin. 18:21, 39).

Related to the existence of the one supreme God is the author’s contention that there can be only one, central sanctuary (Deut. 12). The construction of the temple by Solomon is a major event in Israelite history. Accordingly, great attention is given in 1 Kings to the preparations for and construction of this edifice, including detailed descriptions of its dimensions and furnishings. In addition, worship at other cultic sites was prohibited. As the books of Kings chart the deteriorating devotion of Israel’s kings, the problem is not so much a wholesale abandonment of Yahweh for other gods, but combining the worship of Yahweh with the worship of other deities in unauthorized worship sites. The writer cites the worship of other gods as a major reason for the defeat and exile of both Israel and Judah (2 Kin. 17:7, 16, 19; 21:3–5).

At the center of the relationship between God and Israel is the covenant. Although the monarchy has been established and ordained by God, the power of the king is not absolute. Everyone, king and people alike, are responsible for remaining faithful to their covenant with God. Each king is evaluated based on whether he kept the Torah—the law of the covenant. Because God is faithful to keep the covenant He made with David (2 Sam. 7:14–16), He preserves the Davidic dynasty as the rulers of Judah in spite of the grievous sins committed by certain kings.

1 AND 2 KINGS IN THE LARGER STORY OF THE BIBLE

In general, a proper assessment of the period recorded in 1 and 2 Kings is that it was a failure. The people repeatedly break the covenant with the Lord, and they constantly fall into idol worship. Overall, the monarchy is ineffectual, and a majority of the kings are wicked. At the close of 2 Kings, both kingdoms have been destroyed by foreign powers, and the people, for the most part, have been exiled. The end of the book portrays despair and hopelessness for the people of God.

Such troubling circumstances ought to cause the reader to yearn for something more and different. They ought to cause one to hope and long for a new and final covenant, a new and final kingdom, and a new and final king. These are all realized in the coming of Jesus Christ. Jesus is the Son of David and the King of kings (Matt. 21:9; 1 Tim. 6:15). He has established a new covenant with His people (Luke 22:20; Heb. 8:13; 12:24), and He has ushered in the “kingdom of God” (Mark 1:15).

SPECIAL ISSUES

The books of Kings are filled with chronological data. The author dates the building of the temple 480 years after the exodus (1 Kin. 6:1). He provides figures for the length of David’s and Solomon’s reigns, and he gives explicit information on the reigns of all of Judah’s and Israel’s kings. Coordinating this data with Assyrian, Babylonian, and other extrabiblical records is a challenging task, since knowing how long a given king reigned does not establish precisely when he reigned. Furthermore, it is possible that the manner in which the northern kingdom dated the reigns of its kings was different than the manner in which the southern kingdom dated the reigns of its kings. If so, this could alter our understanding of the overlapping reigns and dates of the kings in Israel and the kings in Judah. Additionally, the possibility of co-regencies in which two successive kings of Judah or two successive kings of Israel ruled at the same time for portions of their reigns may mean that what we might think is the beginning of a reign is actually the beginning of a co-regency. This would mean that the total reign of two co-regents is actually shorter than if we were to add the total number of years given for each king’s reign in 1 and 2 Kings. For example, a co-regency between Asa and Hezekiah would indicate that a total of approximately thirty-three years passed between the ascension of Asa to the throne and the death of Hezekiah instead of the forty-five years that we get if we simply add the given lengths of their reigns together (2 Kin. 16:2; 18:2). In fact, dating the reigns of Asa, Hezekiah, and Manasseh is notoriously difficult, which means that we must be content at the present with approximate dates for the beginning and ending of each of their reigns. In any case, there are some dates that can be established with relatively little doubt. The dates of the fall of Israel and the fall of Judah are known with some certainty, and other major dates can be calculated from them. These dates are widely accepted:

970 B.C.

End of David’s Reign

970–930 B.C.

Solomon’s Reign

930 B.C.

Division of the Kingdom

722 B.C.

Fall of Israel

586 B.C.

Fall of Judah

OUTLINE OF 1 KINGS

I. THE REIGN OF SOLOMON (CHS. 1–11)

A. Solomon Established as David’s Rightful Successor (chs. 1–4)

1. Solomon’s succession to the throne (1:1–2:11)

2. Solomon’s consolidation of power (2:12–46)

3. The gift of wisdom (3:1–15)

4. Solomon’s wisdom exemplified (3:16–4:34)

B. Major Accomplishments of Solomon’s Reign (chs. 5–10)

1. Preparations for building the temple (ch. 5)

2. Construction of the temple (ch. 6)

3. Construction of a royal palace (7:1–12)

4. Furnishing the temple (7:13–51)

5. Solomon’s temple prayer and dedication (ch. 8)

6. God’s twofold response (9:1–9)

7. Solomon in all of his glory (9:10–10:29)

C. Solomon’s Spiritual and Political Decline (ch. 11)

1. Solomon’s sins (11:1–13)

2. Punishments against Solomon (11:14–25)

3. Jeroboam’s rise: punishment and new hope (11:26–43)

II. THE EARLY DIVIDED KINGDOM (CHS. 12–16)

A. The Secession of the Northern Tribes (12:1–24)

B. Jeroboam I of Israel (12:25–14:20)

1. Jeroboam’s gold calves (12:25–33)

2. Two prophets (ch. 13)

3. Judgment against Jeroboam decreed and Jeroboam’s death (14:1–20)

C. Rehoboam of Judah (14:21–31)

D. Abijam of Judah (15:1–8)

E. Asa of Judah (15:9–24)

F. Nadab of Israel (15:25–32)

G. Baasha of Israel (15:33–16:7)

H. Elah of Israel (16:8–14)

I. Zimri of Israel (16:15–20)

J. Omri of Israel (16:21–28)

K. Ahab of Israel (16:29–34)

III. PROPHETS AND KINGS (1 KIN. 17:1–2 KIN. 8:15)

A. The Prophets and Ahab (17:1–22:40)

1. Elijah the Tishbite (ch. 17)

2. Elijah against the Canaanite prophets (ch. 18)

3. The revelation to Elijah on Mount Horeb (ch. 19)

4. Ahab’s misconduct in holy war (ch. 20)

5. Ahab and Jezebel seize Naboth’s vineyard (ch. 21)

6. Micaiah’s judgment against Ahab (22:1–40)

B. Jehoshaphat of Judah (22:41–50)

C. Ahaziah of Israel Defies Elijah (22:51–2 Kin. 1:18)

DAVID IN HIS OLD AGE

1  Now King David was old and advanced in years. And although they covered him with clothes, he could not get warm. 2 Therefore his servants said to him, “Let a young woman be sought for my lord the king, and let her wait on the king and be in his service. Let her lie in your arms, [1] that my lord the king may be warm.” [3] So they sought for a beautiful young woman throughout all the territory of Israel, and found Abishag the Shunammite, and brought her to the king. [4] The young woman was very beautiful, and she was of service to the king and attended to him, but the king knew her not.

ADONIJAH SETS HIMSELF UP AS KING

[5] Now Adonijah the son of Haggith exalted himself, saying, “I will be king.” And he prepared for himself chariots and horsemen, and fifty men to run before him. [6] His father had never at any time displeased him by asking, “Why have you done thus and so?” He was also a very handsome man, and he was born next after Absalom. [7] He conferred with Joab the son of Zeruiah and with Abiathar the priest. And they followed Adonijah and helped him. [8] But Zadok the priest and Benaiah the son of Jehoiada and Nathan the prophet and Shimei and Rei and David’s mighty men were not with Adonijah.

[9] Adonijah sacrificed sheep, oxen, and fattened cattle by the Serpent’s Stone, which is beside En-rogel, and he invited all his brothers, the king’s sons, and all the royal officials of Judah, 10 but he did not invite Nathan the prophet or Benaiah or the mighty men or Solomon his brother.

NATHAN AND BATHSHEBA BEFORE DAVID

[11] Then Nathan said to Bathsheba the mother of Solomon, “Have you not heard that Adonijah the son of Haggith has become king and David our lord does not know it? [12] Now therefore come, let me give you advice, that you may save your own life and the life of your son Solomon. [13] Go in at once to King David, and say to him, ‘Did you not, my lord the king, swear to your servant, saying, “Solomon your son shall reign after me, and he shall sit on my throne”? Why then is Adonijah king?’ 14 Then while you are still speaking with the king, I also will come in after you and confirm [1] your words.”

15 So Bathsheba went to the king in his chamber (now the king was very old, and Abishag the Shunammite was attending to the king). 16 Bathsheba bowed and paid homage to the king, and the king said, “What do you desire?” [17] She said to him, “My lord, you swore to your servant by the LORD your God, saying, ‘Solomon your son shall reign after me, and he shall sit on my throne.’ 18 And now, behold, Adonijah is king, although you, my lord the king, do not know it. 19 He has sacrificed oxen, fattened cattle, and sheep in abundance, and has invited all the sons of the king, Abiathar the priest, and Joab the commander of the army, but Solomon your servant he has not invited. [20] And now, my lord the king, the eyes of all Israel are on you, to tell them who shall sit on the throne of my lord the king after him. 21 Otherwise it will come to pass, when my lord the king sleeps with his fathers, that I and my son Solomon will be counted offenders.”

22 While she was still speaking with the king, Nathan the prophet came in. 23 And they told the king, “Here is Nathan the prophet.” And when he came in before the king, he bowed before the king, with his face to the ground. [24] And Nathan said, “My lord the king, have you said, ‘Adonijah shall reign after me, and he shall sit on my throne’? 25 For he has gone down this day and has sacrificed oxen, fattened cattle, and sheep in abundance, and has invited all the king’s sons, the commanders [2] of the army, and Abiathar the priest. And behold, they are eating and drinking before him, and saying, ‘Long live King Adonijah!’ 26 But me, your servant, and Zadok the priest, and Benaiah the son of Jehoiada, and your servant Solomon he has not invited. 27 Has this thing been brought about by my lord the king and you have not told your servants who should sit on the throne of my lord the king after him?”

SOLOMON ANOINTED KING

28 Then King David answered, “Call Bathsheba to me.” So she came into the king’s presence and stood before the king. 29 And the king swore, saying, “As the LORD lives, who has redeemed my soul out of every adversity, [30] as I swore to you by the LORD, the God of Israel, saying, ‘Solomon your son shall reign after me, and he shall sit on my throne in my place,’ even so will I do this day.” 31 Then Bathsheba bowed with her face to the ground and paid homage to the king and said, “May my lord King David live forever!”

32 King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” So they came before the king. [33] And the king said to them, “Take with you the servants of your lord and have Solomon my son ride on my own mule, and bring him down to Gihon. [34] And let Zadok the priest and Nathan the prophet there anoint him king over Israel. Then blow the trumpet and say, ‘Long live King Solomon!’ [35] You shall then come up after him, and he shall come and sit on my throne, for he shall be king in my place. And I have appointed him to be ruler over Israel and over Judah.” 36 And Benaiah the son of Jehoiada answered the king, “Amen! May the LORD, the God of my lord the king, say so. 37 As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

[38] So Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule and brought him to Gihon. [39] There Zadok the priest took the horn of oil from the tent and anointed Solomon. Then they blew the trumpet, and all the people said, “Long live King Solomon!” 40 And all the people went up after him, playing on pipes, and rejoicing with great joy, so that the earth was split by their noise.

[41] Adonijah and all the guests who were with him heard it as they finished feasting. And when Joab heard the sound of the trumpet, he said, “What does this uproar in the city mean?” 42 While he was still speaking, behold, Jonathan the son of Abiathar the priest came. And Adonijah said, “Come in, for you are a worthy man and bring good news.” 43 Jonathan answered Adonijah, “No, for our lord King David has made Solomon king, 44 and the king has sent with him Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites. And they had him ride on the king’s mule. 45 And Zadok the priest and Nathan the prophet have anointed him king at Gihon, and they have gone up from there rejoicing, so that the city is in an uproar. This is the noise that you have heard. 46 Solomon sits on the royal throne. [47] Moreover, the king’s servants came to congratulate our lord King David, saying, ‘May your God make the name of Solomon more famous than yours, and make his throne greater than your throne.’ And the king bowed himself on the bed. 48 And the king also said, ‘Blessed be the LORD, the God of Israel, who has granted someone [1] to sit on my throne this day, my own eyes seeing it.’”

[49] Then all the guests of Adonijah trembled and rose, and each went his own way. [50] And Adonijah feared Solomon. So he arose and went and took hold of the horns of the altar. 51 Then it was told Solomon, “Behold, Adonijah fears King Solomon, for behold, he has laid hold of the horns of the altar, saying, ‘Let King Solomon swear to me first that he will not put his servant to death with the sword.’” [52] And Solomon said, “If he will show himself a worthy man, not one of his hairs shall fall to the earth, but if wickedness is found in him, he shall die.” 53 So King Solomon sent, and they brought him down from the altar. And he came and paid homage to King Solomon, and Solomon said to him, “Go to your house.”

DAVID’S INSTRUCTIONS TO SOLOMON

2  When David’s time to die drew near, he commanded Solomon his son, saying, [2] “I am about to go the way of all the earth. Be strong, and show yourself a man, [3] and keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn, [4] that the LORD may establish his word that he spoke concerning me, saying, ‘If your sons pay close attention to their way, to walk before me in faithfulness with all their heart and with all their soul, you shall not lack [1] a man on the throne of Israel.’

[5] “Moreover, you also know what Joab the son of Zeruiah did to me, how he dealt with the two commanders of the armies of Israel, Abner the son of Ner, and Amasa the son of Jether, whom he killed, avenging [2] in time of peace for blood that had been shed in war, and putting the blood of war [3] on the belt around his [4] waist and on the sandals on his feet. 6 Act therefore according to your wisdom, but do not let his gray head go down to Sheol in peace. [7] But deal loyally with the sons of Barzillai the Gileadite, and let them be among those who eat at your table, for with such loyalty [5] they met me when I fled from Absalom your brother. [8] And there is also with you Shimei the son of Gera, the Benjaminite from Bahurim, who cursed me with a grievous curse on the day when I went to Mahanaim. But when he came down to meet me at the Jordan, I swore to him by the LORD, saying, ‘I will not put you to death with the sword.’ [9] Now therefore do not hold him guiltless, for you are a wise man. You will know what you ought to do to him, and you shall bring his gray head down with blood to Sheol.”

THE DEATH OF DAVID

[10] Then David slept with his fathers and was buried in the city of David. [11] And the time that David reigned over Israel was forty years. He reigned seven years in Hebron and thirty-three years in Jerusalem. 12 So Solomon sat on the throne of David his father, and his kingdom was firmly established.

SOLOMON’S REIGN ESTABLISHED

13 Then Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, “Do you come peacefully?” He said, “Peacefully.” 14 Then he said, “I have something to say to you.” She said, “Speak.” [15] He said, “You know that the kingdom was mine, and that all Israel fully expected me to reign. However, the kingdom has turned about and become my brother’s, for it was his from the LORD. 16 And now I have one request to make of you; do not refuse me.” She said to him, “Speak.” [17] And he said, “Please ask King Solomon—he will not refuse you—to give me Abishag the Shunammite as my wife.” [18] Bathsheba said, “Very well; I will speak for you to the king.”

[19] So Bathsheba went to King Solomon to speak to him on behalf of Adonijah. And the king rose to meet her and bowed down to her. Then he sat on his throne and had a seat brought for the king’s mother, and she sat on his right. 20 Then she said, “I have one small request to make of you; do not refuse me.” And the king said to her, “Make your request, my mother, for I will not refuse you.” 21 She said, “Let Abishag the Shunammite be given to Adonijah your brother as his wife.” [22] King Solomon answered his mother, “And why do you ask Abishag the Shunammite for Adonijah? Ask for him the kingdom also, for he is my older brother, and on his side are Abiathar [1] the priest and Joab the son of Zeruiah.” 23 Then King Solomon swore by the LORD, saying, “God do so to me and more also if this word does not cost Adonijah his life! [24] Now therefore as the LORD lives, who has established me and placed me on the throne of David my father, and who has made me a house, as he promised, Adonijah shall be put to death today.” 25 So King Solomon sent Benaiah the son of Jehoiada, and he struck him down, and he died.

[26] And to Abiathar the priest the king said, “Go to Anathoth, to your estate, for you deserve death. But I will not at this time put you to death, because you carried the ark of the Lord GOD before David my father, and because you shared in all my father’s affliction.” [27] So Solomon expelled Abiathar from being priest to the LORD, thus fulfilling the word of the LORD that he had spoken concerning the house of Eli in Shiloh.

[28] When the news came to Joab—for Joab had supported Adonijah although he had not supported Absalom—Joab fled to the tent of the LORD and caught hold of the horns of the altar. [29] And when it was told King Solomon, “Joab has fled to the tent of the LORD, and behold, he is beside the altar,” Solomon sent Benaiah the son of Jehoiada, saying, “Go, strike him down.” [30] So Benaiah came to the tent of the LORD and said to him, “The king commands, ‘Come out.’” But he said, “No, I will die here.” Then Benaiah brought the king word again, saying, “Thus said Joab, and thus he answered me.” [31] The king replied to him, “Do as he has said, strike him down and bury him, and thus take away from me and from my father’s house the guilt for the blood that Joab shed without cause. [32] The LORD will bring back his bloody deeds on his own head, because, without the knowledge of my father David, he attacked and killed with the sword two men more righteous and better than himself, Abner the son of Ner, commander of the army of Israel, and Amasa the son of Jether, commander of the army of Judah. 33 So shall their blood come back on the head of Joab and on the head of his descendants forever. But for David and for his descendants and for his house and for his throne there shall be peace from the LORD forevermore.” 34 Then Benaiah the son of Jehoiada went up and struck him down and put him to death. And he was buried in his own house in the wilderness. [35] The king put Benaiah the son of Jehoiada over the army in place of Joab, and the king put Zadok the priest in the place of Abiathar.

[36] Then the king sent and summoned Shimei and said to him, “Build yourself a house in Jerusalem and dwell there, and do not go out from there to any place whatever. 37 For on the day you go out and cross the brook Kidron, know for certain that you shall die. Your blood shall be on your own head.” 38 And Shimei said to the king, “What you say is good; as my lord the king has said, so will your servant do.” So Shimei lived in Jerusalem many days.

[39] But it happened at the end of three years that two of Shimei’s servants ran away to Achish, son of Maacah, king of Gath. And when it was told Shimei, “Behold, your servants are in Gath,” 40 Shimei arose and saddled a donkey and went to Gath to Achish to seek his servants. Shimei went and brought his servants from Gath. 41 And when Solomon was told that Shimei had gone from Jerusalem to Gath and returned, 42 the king sent and summoned Shimei and said to him, “Did I not make you swear by the LORD and solemnly warn you, saying, ‘Know for certain that on the day you go out and go to any place whatever, you shall die’? And you said to me, ‘What you say is good; I will obey.’ 43 Why then have you not kept your oath to the LORD and the commandment with which I commanded you?” 44 The king also said to Shimei, “You know in your own heart all the harm that you did to David my father. So the LORD will bring back your harm on your own head. 45 But King Solomon shall be blessed, and the throne of David shall be established before the LORD forever.” 46 Then the king commanded Benaiah the son of Jehoiada, and he went out and struck him down, and he died.

So the kingdom was established in the hand of Solomon.

SOLOMON’S PRAYER FOR WISDOM

3  Solomon made a marriage alliance with Pharaoh king of Egypt. He took Pharaoh’s daughter and brought her into the city of David until he had finished building his own house and the house of the LORD and the wall around Jerusalem. [2] The people were sacrificing at the high places, however, because no house had yet been built for the name of the LORD.

[3] Solomon loved the LORD, walking in the statutes of David his father, only he sacrificed and made offerings at the high places. [4] And the king went to Gibeon to sacrifice there, for that was the great high place. Solomon used to offer a thousand burnt offerings on that altar. [5] At Gibeon the LORD appeared to Solomon in a dream by night, and God said, “Ask what I shall give you.” 6 And Solomon said, “You have shown great and steadfast love to your servant David my father, because he walked before you in faithfulness, in righteousness, and in uprightness of heart toward you. And you have kept for him this great and steadfast love and have given him a son to sit on his throne this day. [7] And now, O LORD my God, you have made your servant king in place of David my father, although I am but a little child. I do not know how to go out or come in. [8] And your servant is in the midst of your people whom you have chosen, a great people, too many to be numbered or counted for multitude. 9 Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?”

[10] It pleased the Lord that Solomon had asked this. 11 And God said to him, “Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, [12] behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. 13 I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days. [14] And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days.”

[15] And Solomon awoke, and behold, it was a dream. Then he came to Jerusalem and stood before the ark of the covenant of the Lord, and offered up burnt offerings and peace offerings, and made a feast for all his servants.

SOLOMON’S WISDOM

[16] Then two prostitutes came to the king and stood before him. 17 The one woman said, “Oh, my lord, this woman and I live in the same house, and I gave birth to a child while she was in the house. 18 Then on the third day after I gave birth, this woman also gave birth. And we were alone. There was no one else with us in the house; only we two were in the house. 19 And this woman’s son died in the night, because she lay on him. 20 And she arose at midnight and took my son from beside me, while your servant slept, and laid him at her breast, and laid her dead son at my breast. 21 When I rose in the morning to nurse my child, behold, he was dead. But when I looked at him closely in the morning, behold, he was not the child that I had borne.” 22 But the other woman said, “No, the living child is mine, and the dead child is yours.” The first said, “No, the dead child is yours, and the living child is mine.” Thus they spoke before the king.

23 Then the king said, “The one says, ‘This is my son that is alive, and your son is dead’; and the other says, ‘No; but your son is dead, and my son is the living one.’” [24] And the king said, “Bring me a sword.” So a sword was brought before the king. [25] And the king said, “Divide the living child in two, and give half to the one and half to the other.” 26 Then the woman whose son was alive said to the king, because her heart yearned for her son, “Oh, my lord, give her the living child, and by no means put him to death.” But the other said, “He shall be neither mine nor yours; divide him.” 27 Then the king answered and said, “Give the living child to the first woman, and by no means put him to death; she is his mother.” [28] And all Israel heard of the judgment that the king had rendered, and they stood in awe of the king, because they perceived that the wisdom of God was in him to do justice.

SOLOMON’S OFFICIALS

4  King Solomon was king over all Israel, [2] and these were his high officials: Azariah the son of Zadok was the priest; 3 Elihoreph and Ahijah the sons of Shisha were secretaries; Jehoshaphat the son of Ahilud was recorder; [4] Benaiah the son of Jehoiada was in command of the army; Zadok and Abiathar were priests; [5] Azariah the son of Nathan was over the officers; Zabud the son of Nathan was priest and king’s friend; [6] Ahishar was in charge of the palace; and Adoniram the son of Abda was in charge of the forced labor.

[7] Solomon had twelve officers over all Israel, who provided food for the king and his household. Each man had to make provision for one month in the year. 8 These were their names: Ben-hur, in the hill country of Ephraim; 9 Ben-deker, in Makaz, Shaalbim, Beth-shemesh, and Elonbeth-hanan; 10 Ben-hesed, in Arubboth (to him belonged Socoh and all the land of Hepher); 11 Ben-abinadab, in all Naphath-dor (he had Taphath the daughter of Solomon as his wife); [12] Baana the son of Ahilud, in Taanach, Megiddo, and all Beth-shean that is beside Zarethan below Jezreel, and from Beth-shean to Abel-meholah, as far as the other side of Jokmeam; 13 Ben-geber, in Ramoth-gilead (he had the villages of Jair the son of Manasseh, which are in Gilead, and he had the region of Argob, which is in Bashan, sixty great cities with walls and bronze bars); 14 Ahinadab the son of Iddo, in Mahanaim; 15 Ahimaaz, in Naphtali (he had taken Basemath the daughter of Solomon as his wife); 16 Baana the son of Hushai, in Asher and Bealoth; 17 Jehoshaphat the son of Paruah, in Issachar; 18 Shimei the son of Ela, in Benjamin; [19] Geber the son of Uri, in the land of Gilead, the country of Sihon king of the Amorites and of Og king of Bashan. And there was one governor who was over the land.

SOLOMON’S WEALTH AND WISDOM

[20] Judah and Israel were as many as the sand by the sea. They ate and drank and were happy. [21] [1] Solomon ruled over all the kingdoms from the Euphrates [2] to the land of the Philistines and to the border of Egypt. They brought tribute and served Solomon all the days of his life.

[22] Solomon’s provision for one day was thirty cors [3] of fine flour and sixty cors of meal, 23 ten fat oxen, and twenty pasture-fed cattle, a hundred sheep, besides deer, gazelles, roebucks, and fattened fowl. [24] For he had dominion over all the region west of the Euphrates [4] from Tiphsah to Gaza, over all the kings west of the Euphrates. And he had peace on all sides around him. 25 And Judah and Israel lived in safety, from Dan even to Beersheba, every man under his vine and under his fig tree, all the days of Solomon. [26] Solomon also had 40,000 [5] stalls of horses for his chariots, and 12,000 horsemen. 27 And those officers supplied provisions for King Solomon, and for all who came to King Solomon’s table, each one in his month. They let nothing be lacking. 28 Barley also and straw for the horses and swift steeds they brought to the place where it was required, each according to his duty.

29 And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, [30] so that Solomon’s wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt. 31 For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations. [32] He also spoke 3,000 proverbs, and his songs were 1,005. [33] He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. [34] And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom.

PREPARATIONS FOR BUILDING THE TEMPLE

5  [1] Now Hiram king of Tyre sent his servants to Solomon when he heard that they had anointed him king in place of his father, for Hiram always loved David. 2 And Solomon sent word to Hiram, [3] “You know that David my father could not build a house for the name of the LORD his God because of the warfare with which his enemies surrounded him, until the LORD put them under the soles of his feet. [4] But now the LORD my God has given me rest on every side. There is neither adversary nor misfortune. [5] And so I intend to build a house for the name of the LORD my God, as the LORD said to David my father, ‘Your son, whom I will set on your throne in your place, shall build the house for my name.’ [6] Now therefore command that cedars of Lebanon be cut for me. And my servants will join your servants, and I will pay you for your servants such wages as you set, for you know that there is no one among us who knows how to cut timber like the Sidonians.”

[7] As soon as Hiram heard the words of Solomon, he rejoiced greatly and said, “Blessed be the LORD this day, who has given to David a wise son to be over this great people.” 8 And Hiram sent to Solomon, saying, “I have heard the message that you have sent to me. I am ready to do all you desire in the matter of cedar and cypress timber. [9] My servants shall bring it down to the sea from Lebanon, and I will make it into rafts to go by sea to the place you direct. And I will have them broken up there, and you shall receive it. And you shall meet my wishes by providing food for my household.” 10 So Hiram supplied Solomon with all the timber of cedar and cypress that he desired, 11 while Solomon gave Hiram 20,000 cors [2] of wheat as food for his household, and 20,000 [3] cors of beaten oil. Solomon gave this to Hiram year by year. [12] And the LORD gave Solomon wisdom, as he promised him. And there was peace between Hiram and Solomon, and the two of them made a treaty.

[13] King Solomon drafted forced labor out of all Israel, and the draft numbered 30,000 men. [14] And he sent them to Lebanon, 10,000 a month in shifts. They would be a month in Lebanon and two months at home. Adoniram was in charge of the draft. 15 Solomon also had 70,000 burden-bearers and 80,000 stonecutters in the hill country, 16 besides Solomon’s 3,300 chief officers who were over the work, who had charge of the people who carried on the work. [17] At the king’s command they quarried out great, costly stones in order to lay the foundation of the house with dressed stones. [18] So Solomon’s builders and Hiram’s builders and the men of Gebal did the cutting and prepared the timber and the stone to build the house.

SOLOMON BUILDS THE TEMPLE

6  In the four hundred and eightieth year after the people of Israel came out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of Ziv, which is the second month, he began to build the house of the LORD. [2] The house that King Solomon built for the LORD was sixty cubits [1] long, twenty cubits wide, and thirty cubits high. 3 The vestibule in front of the nave of the house was twenty cubits long, equal to the width of the house, and ten cubits deep in front of the house. [4] And he made for the house windows with recessed frames. [2] [5] He also built a structure [3] against the wall of the house, running around the walls of the house, both the nave and the inner sanctuary. And he made side chambers all around. [6] The lowest story [4] was five cubits broad, the middle one was six cubits broad, and the third was seven cubits broad. For around the outside of the house he made offsets on the wall in order that the supporting beams should not be inserted into the walls of the house.

7 When the house was built, it was with stone prepared at the quarry, so that neither hammer nor axe nor any tool of iron was heard in the house while it was being built.

[8] The entrance for the lowest [5] story was on the south side of the house, and one went up by stairs to the middle story, and from the middle story to the third. 9 So he built the house and finished it, and he made the ceiling of the house of beams and planks of cedar. 10 He built the structure against the whole house, five cubits high, and it was joined to the house with timbers of cedar.

11 Now the word of the LORD came to Solomon, [12] “Concerning this house that you are building, if you will walk in my statutes and obey my rules and keep all my commandments and walk in them, then I will establish my word with you, which I spoke to David your father. [13] And I will dwell among the children of Israel and will not forsake my people Israel.”

14 So Solomon built the house and finished it. 15 He lined the walls of the house on the inside with boards of cedar. From the floor of the house to the walls of the ceiling, he covered them on the inside with wood, and he covered the floor of the house with boards of cypress. [16] He built twenty cubits of the rear of the house with boards of cedar from the floor to the walls, and he built this within as an inner sanctuary, as the Most Holy Place. 17 The house, that is, the nave in front of the inner sanctuary, was forty cubits long. 18 The cedar within the house was carved in the form of gourds and open flowers. All was cedar; no stone was seen. [19] The inner sanctuary he prepared in the innermost part of the house, to set there the ark of the covenant of the LORD. [20] The inner sanctuary [1] was twenty cubits long, twenty cubits wide, and twenty cubits high, and he overlaid it with pure gold. He also overlaid [2] an altar of cedar. 21 And Solomon overlaid the inside of the house with pure gold, and he drew chains of gold across, in front of the inner sanctuary, and overlaid it with gold. [22] And he overlaid the whole house with gold, until all the house was finished. Also the whole altar that belonged to the inner sanctuary he overlaid with gold.

[23] In the inner sanctuary he made two cherubim of olivewood, each ten cubits high. 24 Five cubits was the length of one wing of the cherub, and five cubits the length of the other wing of the cherub; it was ten cubits from the tip of one wing to the tip of the other. 25 The other cherub also measured ten cubits; both cherubim had the same measure and the same form. 26 The height of one cherub was ten cubits, and so was that of the other cherub. 27 He put the cherubim in the innermost part of the house. And the wings of the cherubim were spread out so that a wing of one touched the one wall, and a wing of the other cherub touched the other wall; their other wings touched each other in the middle of the house. 28 And he overlaid the cherubim with gold.

[29] Around all the walls of the house he carved engraved figures of cherubim and palm trees and open flowers, in the inner and outer rooms. 30 The floor of the house he overlaid with gold in the inner and outer rooms.

31 For the entrance to the inner sanctuary he made doors of olivewood; the lintel and the doorposts were five-sided. [3] 32 He covered the two doors of olivewood with carvings of cherubim, palm trees, and open flowers. He overlaid them with gold and spread gold on the cherubim and on the palm trees.

33 So also he made for the entrance to the nave doorposts of olivewood, in the form of a square, 34 and two doors of cypress wood. The two leaves of the one door were folding, and the two leaves of the other door were folding. 35 On them he carved cherubim and palm trees and open flowers, and he overlaid them with gold evenly applied on the carved work. [36] He built the inner court with three courses of cut stone and one course of cedar beams.

37 In the fourth year the foundation of the house of the LORD was laid, in the month of Ziv. [38] And in the eleventh year, in the month of Bul, which is the eighth month, the house was finished in all its parts, and according to all its specifications. He was seven years in building it.

SOLOMON BUILDS HIS PALACE

7  Solomon was building his own house thirteen years, and he finished his entire house.

[2] He built the House of the Forest of Lebanon. Its length was a hundred cubits [1] and its breadth fifty cubits and its height thirty cubits, and it was built on four [2] rows of cedar pillars, with cedar beams on the pillars. 3 And it was covered with cedar above the chambers that were on the forty-five pillars, fifteen in each row. 4 There were window frames in three rows, and window opposite window in three tiers. 5 All the doorways and windows [3] had square frames, and window was opposite window in three tiers.

[6] And he made the Hall of Pillars; its length was fifty cubits, and its breadth thirty cubits. There was a porch in front with pillars, and a canopy in front of them.

[7] And he made the Hall of the Throne where he was to pronounce judgment, even the Hall of Judgment. It was finished with cedar from floor to rafters. [4]

8 His own house where he was to dwell, in the other court back of the hall, was of like workmanship. Solomon also made a house like this hall for Pharaoh’s daughter whom he had taken in marriage.

9 All these were made of costly stones, cut according to measure, sawed with saws, back and front, even from the foundation to the coping, and from the outside to the great court. 10 The foundation was of costly stones, huge stones, stones of eight and ten cubits. 11 And above were costly stones, cut according to measurement, and cedar. 12 The great court had three courses of cut stone all around, and a course of cedar beams; so had the inner court of the house of the LORD and the vestibule of the house.

THE TEMPLE FURNISHINGS

[13] And King Solomon sent and brought Hiram from Tyre. [14] He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, a worker in bronze. And he was full of wisdom, understanding, and skill for making any work in bronze. He came to King Solomon and did all his work.

[15] He cast two pillars of bronze. Eighteen cubits was the height of one pillar, and a line of twelve cubits measured its circumference. It was hollow, and its thickness was four fingers. The second pillar was the same. [5] [16] He also made two capitals of cast bronze to set on the tops of the pillars. The height of the one capital was five cubits, and the height of the other capital was five cubits. 17 There were lattices of checker work with wreaths of chain work for the capitals on the tops of the pillars, a lattice [6] for the one capital and a lattice for the other capital. 18 Likewise he made pomegranates [7] in two rows around the one latticework to cover the capital that was on the top of the pillar, and he did the same with the other capital. 19 Now the capitals that were on the tops of the pillars in the vestibule were of lily-work, four cubits. 20 The capitals were on the two pillars and also above the rounded projection which was beside the latticework. There were two hundred pomegranates in two rows all around, and so with the other capital. 21 He set up the pillars at the vestibule of the temple. He set up the pillar on the south and called its name Jachin, and he set up the pillar on the north and called its name Boaz. 22 And on the tops of the pillars was lily-work. Thus the work of the pillars was finished.

[23] Then he made the sea of cast metal. It was round, ten cubits from brim to brim, and five cubits high, and a line of thirty cubits measured its circumference. 24 Under its brim were gourds, for ten cubits, compassing the sea all around. The gourds were in two rows, cast with it when it was cast. [25] It stood on twelve oxen, three facing north, three facing west, three facing south, and three facing east. The sea was set on them, and all their rear parts were inward. 26 Its thickness was a handbreadth, [1] and its brim was made like the brim of a cup, like the flower of a lily. It held two thousand baths. [2]

[27] He also made the ten stands of bronze. Each stand was four cubits long, four cubits wide, and three cubits high. 28 This was the construction of the stands: they had panels, and the panels were set in the frames, 29 and on the panels that were set in the frames were lions, oxen, and cherubim. On the frames, both above and below the lions and oxen, there were wreaths of beveled work. 30 Moreover, each stand had four bronze wheels and axles of bronze, and at the four corners were supports for a basin. The supports were cast with wreaths at the side of each. 31 Its opening was within a crown that projected upward one cubit. Its opening was round, as a pedestal is made, a cubit and a half deep. At its opening there were carvings, and its panels were square, not round. 32 And the four wheels were underneath the panels. The axles of the wheels were of one piece with the stands, and the height of a wheel was a cubit and a half. 33 The wheels were made like a chariot wheel; their axles, their rims, their spokes, and their hubs were all cast. 34 There were four supports at the four corners of each stand. The supports were of one piece with the stands. 35 And on the top of the stand there was a round band half a cubit high; and on the top of the stand its stays and its panels were of one piece with it. 36 And on the surfaces of its stays and on its panels, he carved cherubim, lions, and palm trees, according to the space of each, with wreaths all around. 37 After this manner he made the ten stands. All of them were cast alike, of the same measure and the same form.

38 And he made ten basins of bronze. Each basin held forty baths, each basin measured four cubits, and there was a basin for each of the ten stands. 39 And he set the stands, five on the south side of the house, and five on the north side of the house. And he set the sea at the southeast corner of the house.

[40] Hiram also made the pots, the shovels, and the basins. So Hiram finished all the work that he did for King Solomon on the house of the LORD: 41 the two pillars, the two bowls of the capitals that were on the tops of the pillars, and the two latticeworks to cover the two bowls of the capitals that were on the tops of the pillars; 42 and the four hundred pomegranates for the two latticeworks, two rows of pomegranates for each latticework, to cover the two bowls of the capitals that were on the pillars; 43 the ten stands, and the ten basins on the stands; 44 and the one sea, and the twelve oxen underneath the sea.

45 Now the pots, the shovels, and the basins, all these vessels in the house of the LORD, which Hiram made for King Solomon, were of burnished bronze. [46] In the plain of the Jordan the king cast them, in the clay ground between Succoth and Zarethan. 47 And Solomon left all the vessels unweighed, because there were so many of them; the weight of the bronze was not ascertained.

[48] So Solomon made all the vessels that were in the house of the LORD: the golden altar, the golden table for the bread of the Presence, [49] the lampstands of pure gold, five on the south side and five on the north, before the inner sanctuary; the flowers, the lamps, and the tongs, of gold; 50 the cups, snuffers, basins, dishes for incense, and fire pans, of pure gold; and the sockets of gold, for the doors of the innermost part of the house, the Most Holy Place, and for the doors of the nave of the temple.

[51] Thus all the work that King Solomon did on the house of the LORD was finished. And Solomon brought in the things that David his father had dedicated, the silver, the gold, and the vessels, and stored them in the treasuries of the house of the LORD.

THE ARK BROUGHT INTO THE TEMPLE

8  Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the fathers’ houses of the people of Israel, before King Solomon in Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion. [2] And all the men of Israel assembled to King Solomon at the feast in the month Ethanim, which is the seventh month. 3 And all the elders of Israel came, and the priests took up the ark. [4] And they brought up the ark of the LORD, the tent of meeting, and all the holy vessels that were in the tent; the priests and the Levites brought them up. 5 And King Solomon and all the congregation of Israel, who had assembled before him, were with him before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered. [6] Then the priests brought the ark of the covenant of the LORD to its place in the inner sanctuary of the house, in the Most Holy Place, underneath the wings of the cherubim. 7 For the cherubim spread out their wings over the place of the ark, so that the cherubim overshadowed the ark and its poles. [8] And the poles were so long that the ends of the poles were seen from the Holy Place before the inner sanctuary; but they could not be seen from outside. And they are there to this day. [9] There was nothing in the ark except the two tablets of stone that Moses put there at Horeb, where the LORD made a covenant with the people of Israel, when they came out of the land of Egypt. [10] And when the priests came out of the Holy Place, a cloud filled the house of the LORD, 11 so that the priests could not stand to minister because of the cloud, for the glory of the LORD filled the house of the LORD.

SOLOMON BLESSES THE LORD

[12] Then Solomon said, “The LORD [1] has said that he would dwell in thick darkness. [13] I have indeed built you an exalted house, a place for you to dwell in forever.” 14 Then the king turned around and blessed all the assembly of Israel, while all the assembly of Israel stood. 15 And he said, “Blessed be the LORD, the God of Israel, who with his hand has fulfilled what he promised with his mouth to David my father, saying, 16 ‘Since the day that I brought my people Israel out of Egypt, I chose no city out of all the tribes of Israel in which to build a house, that my name might be there. But I chose David to be over my people Israel.’ 17 Now it was in the heart of David my father to build a house for the name of the LORD, the God of Israel. 18 But the LORD said to David my father, ‘Whereas it was in your heart to build a house for my name, you did well that it was in your heart. 19 Nevertheless, you shall not build the house, but your son who shall be born to you shall build the house for my name.’ 20 Now the LORD has fulfilled his promise that he made. For I have risen in the place of David my father, and sit on the throne of Israel, as the LORD promised, and I have built the house for the name of the LORD, the God of Israel. 21 And there I have provided a place for the ark, in which is the covenant of the LORD that he made with our fathers, when he brought them out of the land of Egypt.”

SOLOMON’S PRAYER OF DEDICATION

[22] Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands toward heaven, [23] and said, “O LORD, God of Israel, there is no God like you, in heaven above or on earth beneath, keeping covenant and showing steadfast love to your servants who walk before you with all their heart; 24 you have kept with your servant David my father what you declared to him. You spoke with your mouth, and with your hand have fulfilled it this day. [25] Now therefore, O LORD, God of Israel, keep for your servant David my father what you have promised him, saying, ‘You shall not lack a man to sit before me on the throne of Israel, if only your sons pay close attention to their way, to walk before me as you have walked before me.’ 26 Now therefore, O God of Israel, let your word be confirmed, which you have spoken to your servant David my father.

27 “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built! 28 Yet have regard to the prayer of your servant and to his plea, O LORD my God, listening to the cry and to the prayer that your servant prays before you this day, [29] that your eyes may be open night and day toward this house, the place of which you have said, ‘My name shall be there,’ that you may listen to the prayer that your servant offers toward this place. 30 And listen to the plea of your servant and of your people Israel, when they pray toward this place. And listen in heaven your dwelling place, and when you hear, forgive.

[31] “If a man sins against his neighbor and is made to take an oath and comes and swears his oath before your altar in this house, 32 then hear in heaven and act and judge your servants, condemning the guilty by bringing his conduct on his own head, and vindicating the righteous by rewarding him according to his righteousness.

[33] “When your people Israel are defeated before the enemy because they have sinned against you, and if they turn again to you and acknowledge your name and pray and plead with you in this house, [34] then hear in heaven and forgive the sin of your people Israel and bring them again to the land that you gave to their fathers.

[35] “When heaven is shut up and there is no rain because they have sinned against you, if they pray toward this place and acknowledge your name and turn from their sin, when you afflict them, 36 then hear in heaven and forgive the sin of your servants, your people Israel, when you teach them the good way in which they should walk, and grant rain upon your land, which you have given to your people as an inheritance.

[37] “If there is famine in the land, if there is pestilence or blight or mildew or locust or caterpillar, if their enemy besieges them in the land at their gates, [1] whatever plague, whatever sickness there is, 38 whatever prayer, whatever plea is made by any man or by all your people Israel, each knowing the affliction of his own heart and stretching out his hands toward this house, [39] then hear in heaven your dwelling place and forgive and act and render to each whose heart you know, according to all his ways (for you, you only, know the hearts of all the children of mankind), 40 that they may fear you all the days that they live in the land that you gave to our fathers.

41 “Likewise, when a foreigner, who is not of your people Israel, comes from a far country for your name’s sake 42 (for they shall hear of your great name and your mighty hand, and of your outstretched arm), when he comes and prays toward this house, [43] hear in heaven your dwelling place and do according to all for which the foreigner calls to you, in order that all the peoples of the earth may know your name and fear you, as do your people Israel, and that they may know that this house that I have built is called by your name.

[44] “If your people go out to battle against their enemy, by whatever way you shall send them, and they pray to the LORD toward the city that you have chosen and the house that I have built for your name, 45 then hear in heaven their prayer and their plea, and maintain their cause.

[46] “If they sin against you—for there is no one who does not sin—and you are angry with them and give them to an enemy, so that they are carried away captive to the land of the enemy, far off or near, 47 yet if they turn their heart in the land to which they have been carried captive, and repent and plead with you in the land of their captors, saying, ‘We have sinned and have acted perversely and wickedly,’ 48 if they repent with all their mind and with all their heart in the land of their enemies, who carried them captive, and pray to you toward their land, which you gave to their fathers, the city that you have chosen, and the house that I have built for your name, 49 then hear in heaven your dwelling place their prayer and their plea, and maintain their cause [50] and forgive your people who have sinned against you, and all their transgressions that they have committed against you, and grant them compassion in the sight of those who carried them captive, that they may have compassion on them 51 (for they are your people, and your heritage, which you brought out of Egypt, from the midst of the iron furnace). 52 Let your eyes be open to the plea of your servant and to the plea of your people Israel, giving ear to them whenever they call to you. [53] For you separated them from among all the peoples of the earth to be your heritage, as you declared through Moses your servant, when you brought our fathers out of Egypt, O Lord GOD.”

SOLOMON’S BENEDICTION

54 Now as Solomon finished offering all this prayer and plea to the LORD, he arose from before the altar of the LORD, where he had knelt with hands outstretched toward heaven. 55 And he stood and blessed all the assembly of Israel with a loud voice, saying, [56] “Blessed be the LORD who has given rest to his people Israel, according to all that he promised. Not one word has failed of all his good promise, which he spoke by Moses his servant. 57 The LORD our God be with us, as he was with our fathers. May he not leave us or forsake us, 58 that he may incline our hearts to him, to walk in all his ways and to keep his commandments, his statutes, and his rules, which he commanded our fathers. 59 Let these words of mine, with which I have pleaded before the LORD, be near to the LORD our God day and night, and may he maintain the cause of his servant and the cause of his people Israel, as each day requires, [60] that all the peoples of the earth may know that the LORD is God; there is no other. 61 Let your heart therefore be wholly true to the LORD our God, walking in his statutes and keeping his commandments, as at this day.”

SOLOMON’S SACRIFICES

62 Then the king, and all Israel with him, offered sacrifice before the LORD. [63] Solomon offered as peace offerings to the LORD 22,000 oxen and 120,000 sheep. So the king and all the people of Israel dedicated the house of the LORD. [64] The same day the king consecrated the middle of the court that was before the house of the LORD, for there he offered the burnt offering and the grain offering and the fat pieces of the peace offerings, because the bronze altar that was before the LORD was too small to receive the burnt offering and the grain offering and the fat pieces of the peace offerings.

[65] So Solomon held the feast at that time, and all Israel with him, a great assembly, from Lebo-hamath to the Brook of Egypt, before the LORD our God, seven days. [1] [66] On the eighth day he sent the people away, and they blessed the king and went to their homes joyful and glad of heart for all the goodness that the LORD had shown to David his servant and to Israel his people.

THE LORD APPEARS TO SOLOMON

9  As soon as Solomon had finished building the house of the LORD and the king’s house and all that Solomon desired to build, [2] the LORD appeared to Solomon a second time, as he had appeared to him at Gibeon. [3] And the LORD said to him, “I have heard your prayer and your plea, which you have made before me. I have consecrated this house that you have built, by putting my name there forever. My eyes and my heart will be there for all time. [4] And as for you, if you will walk before me, as David your father walked, with integrity of heart and uprightness, doing according to all that I have commanded you, and keeping my statutes and my rules, 5 then I will establish your royal throne over Israel forever, as I promised David your father, saying, ‘You shall not lack a man on the throne of Israel.’ 6 But if you turn aside from following me, you or your children, and do not keep my commandments and my statutes that I have set before you, but go and serve other gods and worship them, [7] then I will cut off Israel from the land that I have given them, and the house that I have consecrated for my name I will cast out of my sight, and Israel will become a proverb and a byword among all peoples. 8 And this house will become a heap of ruins. [1] Everyone passing by it will be astonished and will hiss, and they will say, ‘Why has the LORD done thus to this land and to this house?’ [9] Then they will say, ‘Because they abandoned the LORD their God who brought their fathers out of the land of Egypt and laid hold on other gods and worshiped them and served them. Therefore the LORD has brought all this disaster on them.’”

SOLOMON’S OTHER ACTS

[10] At the end of twenty years, in which Solomon had built the two houses, the house of the LORD and the king’s house, [11] and Hiram king of Tyre had supplied Solomon with cedar and cypress timber and gold, as much as he desired, King Solomon gave to Hiram twenty cities in the land of Galilee. 12 But when Hiram came from Tyre to see the cities that Solomon had given him, they did not please him. [13] Therefore he said, “What kind of cities are these that you have given me, my brother?” So they are called the land of Cabul to this day. [14] Hiram had sent to the king 120 talents [2] of gold.

[15] And this is the account of the forced labor that King Solomon drafted to build the house of the LORD and his own house and the Millo and the wall of Jerusalem and Hazor and Megiddo and Gezer [16] (Pharaoh king of Egypt had gone up and captured Gezer and burned it with fire, and had killed the Canaanites who lived in the city, and had given it as dowry to his daughter, Solomon’s wife; [17] so Solomon rebuilt Gezer) and Lower Beth-horon [18] and Baalath and Tamar in the wilderness, in the land of Judah, [3] 19 and all the store cities that Solomon had, and the cities for his chariots, and the cities for his horsemen, and whatever Solomon desired to build in Jerusalem, in Lebanon, and in all the land of his dominion. [20] All the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the people of Israel— 21 their descendants who were left after them in the land, whom the people of Israel were unable to devote to destruction [4]—these Solomon drafted to be slaves, and so they are to this day. [22] But of the people of Israel Solomon made no slaves. They were the soldiers, they were his officials, his commanders, his captains, his chariot commanders and his horsemen.

23 These were the chief officers who were over Solomon’s work: 550 who had charge of the people who carried on the work.

24 But Pharaoh’s daughter went up from the city of David to her own house that Solomon had built for her. Then he built the Millo.

25 Three times a year Solomon used to offer up burnt offerings and peace offerings on the altar that he built to the LORD, making offerings with it [1] before the LORD. So he finished the house.

[26] King Solomon built a fleet of ships at Ezion-geber, which is near Eloth on the shore of the Red Sea, in the land of Edom. 27 And Hiram sent with the fleet his servants, seamen who were familiar with the sea, together with the servants of Solomon. [28] And they went to Ophir and brought from there gold, 420 talents, and they brought it to King Solomon.

THE QUEEN OF SHEBA

10  Now when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to test him with hard questions. 2 She came to Jerusalem with a very great retinue, with camels bearing spices and very much gold and precious stones. And when she came to Solomon, she told him all that was on her mind. 3 And Solomon answered all her questions; there was nothing hidden from the king that he could not explain to her. 4 And when the queen of Sheba had seen all the wisdom of Solomon, the house that he had built, [5] the food of his table, the seating of his officials, and the attendance of his servants, their clothing, his cupbearers, and his burnt offerings that he offered at the house of the LORD, there was no more breath in her.

6 And she said to the king, “The report was true that I heard in my own land of your words and of your wisdom, 7 but I did not believe the reports until I came and my own eyes had seen it. And behold, the half was not told me. Your wisdom and prosperity surpass the report that I heard. 8 Happy are your men! Happy are your servants, who continually stand before you and hear your wisdom! [9] Blessed be the LORD your God, who has delighted in you and set you on the throne of Israel! Because the LORD loved Israel forever, he has made you king, that you may execute justice and righteousness.” 10 Then she gave the king 120 talents [2] of gold, and a very great quantity of spices and precious stones. Never again came such an abundance of spices as these that the queen of Sheba gave to King Solomon.

[11] Moreover, the fleet of Hiram, which brought gold from Ophir, brought from Ophir a very great amount of almug wood and precious stones. [12] And the king made of the almug wood supports for the house of the LORD and for the king’s house, also lyres and harps for the singers. No such almug wood has come or been seen to this day.

[13] And King Solomon gave to the queen of Sheba all that she desired, whatever she asked besides what was given her by the bounty of King Solomon. So she turned and went back to her own land with her servants.

SOLOMON’S GREAT WEALTH

[14] Now the weight of gold that came to Solomon in one year was 666 talents of gold, [15] besides that which came from the explorers and from the business of the merchants, and from all the kings of the west and from the governors of the land. [16] King Solomon made 200 large shields of beaten gold; 600 shekels [1] of gold went into each shield. [17] And he made 300 shields of beaten gold; three minas [2] of gold went into each shield. And the king put them in the House of the Forest of Lebanon. [18] The king also made a great ivory throne and overlaid it with the finest gold. 19 The throne had six steps, and the throne had a round top, [3] and on each side of the seat were armrests and two lions standing beside the armrests, 20 while twelve lions stood there, one on each end of a step on the six steps. The like of it was never made in any kingdom. [21] All King Solomon’s drinking vessels were of gold, and all the vessels of the House of the Forest of Lebanon were of pure gold. None were of silver; silver was not considered as anything in the days of Solomon. [22] For the king had a fleet of ships of Tarshish at sea with the fleet of Hiram. Once every three years the fleet of ships of Tarshish used to come bringing gold, silver, ivory, apes, and peacocks. [4]

23 Thus King Solomon excelled all the kings of the earth in riches and in wisdom. 24 And the whole earth sought the presence of Solomon to hear his wisdom, which God had put into his mind. 25 Every one of them brought his present, articles of silver and gold, garments, myrrh, spices, horses, and mules, so much year by year.

[26] And Solomon gathered together chariots and horsemen. He had 1,400 chariots and 12,000 horsemen, whom he stationed in the chariot cities and with the king in Jerusalem. 27 And the king made silver as common in Jerusalem as stone, and he made cedar as plentiful as the sycamore of the Shephelah. [28] And Solomon’s import of horses was from Egypt and Kue, and the king’s traders received them from Kue at a price. [29] A chariot could be imported from Egypt for 600 shekels of silver and a horse for 150, and so through the king’s traders they were exported to all the kings of the Hittites and the kings of Syria.

SOLOMON TURNS FROM THE LORD

11  Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, [2] from the nations concerning which the LORD had said to the people of Israel, “You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods.” Solomon clung to these in love. 3 He had 700 wives, who were princesses, and 300 concubines. And his wives turned away his heart. [4] For when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the LORD his God, as was the heart of David his father. [5] For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. [6] So Solomon did what was evil in the sight of the LORD and did not wholly follow the LORD, as David his father had done. [7] Then Solomon built a high place for Chemosh the abomination of Moab, and for Molech the abomination of the Ammonites, on the mountain east of Jerusalem. 8 And so he did for all his foreign wives, who made offerings and sacrificed to their gods.

THE LORD RAISES ADVERSARIES

9 And the LORD was angry with Solomon, because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice [10] and had commanded him concerning this thing, that he should not go after other gods. But he did not keep what the LORD commanded. [11] Therefore the LORD said to Solomon, “Since this has been your practice and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and will give it to your servant. [12] Yet for the sake of David your father I will not do it in your days, but I will tear it out of the hand of your son. [13] However, I will not tear away all the kingdom, but I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen.”

14 And the LORD raised up an adversary against Solomon, Hadad the Edomite. He was of the royal house in Edom. [15] For when David was in Edom, and Joab the commander of the army went up to bury the slain, he struck down every male in Edom 16 (for Joab and all Israel remained there six months, until he had cut off every male in Edom). 17 But Hadad fled to Egypt, together with certain Edomites of his father’s servants, Hadad still being a little child. [18] They set out from Midian and came to Paran and took men with them from Paran and came to Egypt, to Pharaoh king of Egypt, who gave him a house and assigned him an allowance of food and gave him land. 19 And Hadad found great favor in the sight of Pharaoh, so that he gave him in marriage the sister of his own wife, the sister of Tahpenes the queen. 20 And the sister of Tahpenes bore him Genubath his son, whom Tahpenes weaned in Pharaoh’s house. And Genubath was in Pharaoh’s house among the sons of Pharaoh. 21 But when Hadad heard in Egypt that David slept with his fathers and that Joab the commander of the army was dead, Hadad said to Pharaoh, “Let me depart, that I may go to my own country.” [22] But Pharaoh said to him, “What have you lacked with me that you are now seeking to go to your own country?” And he said to him, “Only let me depart.”

[23] God also raised up as an adversary to him, Rezon the son of Eliada, who had fled from his master Hadadezer king of Zobah. [24] And he gathered men about him and became leader of a marauding band, after the killing by David. And they went to Damascus and lived there and made him king in Damascus. 25 He was an adversary of Israel all the days of Solomon, doing harm as Hadad did. And he loathed Israel and reigned over Syria.

[26] Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow, also lifted up his hand against the king. [27] And this was the reason why he lifted up his hand against the king. Solomon built the Millo, and closed up the breach of the city of David his father. [28] The man Jeroboam was very able, and when Solomon saw that the young man was industrious he gave him charge over all the forced labor of the house of Joseph. [29] And at that time, when Jeroboam went out of Jerusalem, the prophet Ahijah the Shilonite found him on the road. Now Ahijah had dressed himself in a new garment, and the two of them were alone in the open country. [30] Then Ahijah laid hold of the new garment that was on him, and tore it into twelve pieces. [31] And he said to Jeroboam, “Take for yourself ten pieces, for thus says the LORD, the God of Israel, ‘Behold, I am about to tear the kingdom from the hand of Solomon and will give you ten tribes [32] (but he shall have one tribe, for the sake of my servant David and for the sake of Jerusalem, the city that I have chosen out of all the tribes of Israel), 33 because they have [1] forsaken me and worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the Ammonites, and they have not walked in my ways, doing what is right in my sight and keeping my statutes and my rules, as David his father did. [34] Nevertheless, I will not take the whole kingdom out of his hand, but I will make him ruler all the days of his life, for the sake of David my servant whom I chose, who kept my commandments and my statutes. [35] But I will take the kingdom out of his son’s hand and will give it to you, ten tribes. [36] Yet to his son I will give one tribe, that David my servant may always have a lamp before me in Jerusalem, the city where I have chosen to put my name. [37] And I will take you, and you shall reign over all that your soul desires, and you shall be king over Israel. [38] And if you will listen to all that I command you, and will walk in my ways, and do what is right in my eyes by keeping my statutes and my commandments, as David my servant did, I will be with you and will build you a sure house, as I built for David, and I will give Israel to you. [39] And I will afflict the offspring of David because of this, but not forever.’” [40] Solomon sought therefore to kill Jeroboam. But Jeroboam arose and fled into Egypt, to Shishak king of Egypt, and was in Egypt until the death of Solomon.

[41] Now the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the Book of the Acts of Solomon? [42] And the time that Solomon reigned in Jerusalem over all Israel was forty years. [43] And Solomon slept with his fathers and was buried in the city of David his father. And Rehoboam his son reigned in his place.

REHOBOAM’S FOLLY

12  Rehoboam went to Shechem, for all Israel had come to Shechem to make him king. [2] And as soon as Jeroboam the son of Nebat heard of it (for he was still in Egypt, where he had fled from King Solomon), then Jeroboam returned from [1] Egypt. 3 And they sent and called him, and Jeroboam and all the assembly of Israel came and said to Rehoboam, [4] “Your father made our yoke heavy. Now therefore lighten the hard service of your father and his heavy yoke on us, and we will serve you.” 5 He said to them, “Go away for three days, then come again to me.” So the people went away.

[6] Then King Rehoboam took counsel with the old men, who had stood before Solomon his father while he was yet alive, saying, “How do you advise me to answer this people?” [7] And they said to him, “If you will be a servant to this people today and serve them, and speak good words to them when you answer them, then they will be your servants forever.” [8] But he abandoned the counsel that the old men gave him and took counsel with the young men who had grown up with him and stood before him. 9 And he said to them, “What do you advise that we answer this people who have said to me, ‘Lighten the yoke that your father put on us’?” [10] And the young men who had grown up with him said to him, “Thus shall you speak to this people who said to you, ‘Your father made our yoke heavy, but you lighten it for us,’ thus shall you say to them, ‘My little finger is thicker than my father’s thighs. [11] And now, whereas my father laid on you a heavy yoke, I will add to your yoke. My father disciplined you with whips, but I will discipline you with scorpions.’”

12 So Jeroboam and all the people came to Rehoboam the third day, as the king said, “Come to me again the third day.” 13 And the king answered the people harshly, and forsaking the counsel that the old men had given him, 14 he spoke to them according to the counsel of the young men, saying, “My father made your yoke heavy, but I will add to your yoke. My father disciplined you with whips, but I will discipline you with scorpions.” [15] So the king did not listen to the people, for it was a turn of affairs brought about by the LORD that he might fulfill his word, which the LORD spoke by Ahijah the Shilonite to Jeroboam the son of Nebat.

THE KINGDOM DIVIDED

[16] And when all Israel saw that the king did not listen to them, the people answered the king, “What portion do we have in David? We have no inheritance in the son of Jesse. To your tents, O Israel! Look now to your own house, David.” So Israel went to their tents. [17] But Rehoboam reigned over the people of Israel who lived in the cities of Judah. [18] Then King Rehoboam sent Adoram, who was taskmaster over the forced labor, and all Israel stoned him to death with stones. And King Rehoboam hurried to mount his chariot to flee to Jerusalem. [19] So Israel has been in rebellion against the house of David to this day. [20] And when all Israel heard that Jeroboam had returned, they sent and called him to the assembly and made him king over all Israel. There was none that followed the house of David but the tribe of Judah only.

21 When Rehoboam came to Jerusalem, he assembled all the house of Judah and the tribe of Benjamin, 180,000 chosen warriors, to fight against the house of Israel, to restore the kingdom to Rehoboam the son of Solomon. [22] But the word of God came to Shemaiah the man of God: [23] “Say to Rehoboam the son of Solomon, king of Judah, and to all the house of Judah and Benjamin, and to the rest of the people, [24] ‘Thus says the LORD, You shall not go up or fight against your relatives the people of Israel. Every man return to his home, for this thing is from me.’” So they listened to the word of the LORD and went home again, according to the word of the LORD.

JEROBOAM’S GOLDEN CALVES

[25] Then Jeroboam built Shechem in the hill country of Ephraim and lived there. And he went out from there and built Penuel. 26 And Jeroboam said in his heart, “Now the kingdom will turn back to the house of David. [27] If this people go up to offer sacrifices in the temple of the LORD at Jerusalem, then the heart of this people will turn again to their lord, to Rehoboam king of Judah, and they will kill me and return to Rehoboam king of Judah.” [28] So the king took counsel and made two calves of gold. And he said to the people, “You have gone up to Jerusalem long enough. Behold your gods, O Israel, who brought you up out of the land of Egypt.” [29] And he set one in Bethel, and the other he put in Dan. [30] Then this thing became a sin, for the people went as far as Dan to be before one. [1] [31] He also made temples on high places and appointed priests from among all the people, who were not of the Levites. [32] And Jeroboam appointed a feast on the fifteenth day of the eighth month like the feast that was in Judah, and he offered sacrifices on the altar. So he did in Bethel, sacrificing to the calves that he made. And he placed in Bethel the priests of the high places that he had made. [33] He went up to the altar that he had made in Bethel on the fifteenth day in the eighth month, in the month that he had devised from his own heart. And he instituted a feast for the people of Israel and went up to the altar to make offerings.

A MAN OF GOD CONFRONTS JEROBOAM

13  And behold, a man of God came out of Judah by the word of the LORD to Bethel. Jeroboam was standing by the altar to make offerings. [2] And the man cried against the altar by the word of the LORD and said, “O altar, altar, thus says the LORD: ‘Behold, a son shall be born to the house of David, Josiah by name, and he shall sacrifice on you the priests of the high places who make offerings on you, and human bones shall be burned on you.’” [3] And he gave a sign the same day, saying, “This is the sign that the LORD has spoken: ‘Behold, the altar shall be torn down, and the ashes that are on it shall be poured out.’” 4 And when the king heard the saying of the man of God, which he cried against the altar at Bethel, Jeroboam stretched out his hand from the altar, saying, “Seize him.” And his hand, which he stretched out against him, dried up, so that he could not draw it back to himself. [5] The altar also was torn down, and the ashes poured out from the altar, according to the sign that the man of God had given by the word of the LORD. [6] And the king said to the man of God, “Entreat now the favor of the LORD your God, and pray for me, that my hand may be restored to me.” And the man of God entreated the LORD, and the king’s hand was restored to him and became as it was before. 7 And the king said to the man of God, “Come home with me, and refresh yourself, and I will give you a reward.” [8] And the man of God said to the king, “If you give me half your house, I will not go in with you. And I will not eat bread or drink water in this place, [9] for so was it commanded me by the word of the LORD, saying, ‘You shall neither eat bread nor drink water nor return by the way that you came.’” 10 So he went another way and did not return by the way that he came to Bethel.

THE PROPHET’S DISOBEDIENCE

[11] Now an old prophet lived in Bethel. And his sons [1] came and told him all that the man of God had done that day in Bethel. They also told to their father the words that he had spoken to the king. 12 And their father said to them, “Which way did he go?” And his sons showed him the way that the man of God who came from Judah had gone. 13 And he said to his sons, “Saddle the donkey for me.” So they saddled the donkey for him and he mounted it. 14 And he went after the man of God and found him sitting under an oak. And he said to him, “Are you the man of God who came from Judah?” And he said, “I am.” 15 Then he said to him, “Come home with me and eat bread.” 16 And he said, “I may not return with you, or go in with you, neither will I eat bread nor drink water with you in this place, 17 for it was said to me by the word of the LORD, ‘You shall neither eat bread nor drink water there, nor return by the way that you came.’” [18] And he said to him, “I also am a prophet as you are, and an angel spoke to me by the word of the LORD, saying, ‘Bring him back with you into your house that he may eat bread and drink water.’” But he lied to him. 19 So he went back with him and ate bread in his house and drank water.

[20] And as they sat at the table, the word of the LORD came to the prophet who had brought him back. 21 And he cried to the man of God who came from Judah, “Thus says the LORD, ‘Because you have disobeyed the word of the LORD and have not kept the command that the LORD your God commanded you, [22] but have come back and have eaten bread and drunk water in the place of which he said to you, “Eat no bread and drink no water,” your body shall not come to the tomb of your fathers.’” 23 And after he had eaten bread and drunk, he saddled the donkey for the prophet whom he had brought back. [24] And as he went away a lion met him on the road and killed him. And his body was thrown in the road, and the donkey stood beside it; the lion also stood beside the body. 25 And behold, men passed by and saw the body thrown in the road and the lion standing by the body. And they came and told it in the city where the old prophet lived.

26 And when the prophet who had brought him back from the way heard of it, he said, “It is the man of God who disobeyed the word of the LORD; therefore the LORD has given him to the lion, which has torn him and killed him, according to the word that the LORD spoke to him.” 27 And he said to his sons, “Saddle the donkey for me.” And they saddled it. 28 And he went and found his body thrown in the road, and the donkey and the lion standing beside the body. The lion had not eaten the body or torn the donkey. 29 And the prophet took up the body of the man of God and laid it on the donkey and brought it back to the city [1] to mourn and to bury him. [30] And he laid the body in his own grave. And they mourned over him, saying, “Alas, my brother!” [31] And after he had buried him, he said to his sons, “When I die, bury me in the grave in which the man of God is buried; lay my bones beside his bones. 32 For the saying that he called out by the word of the LORD against the altar in Bethel and against all the houses of the high places that are in the cities of Samaria shall surely come to pass.”

33 After this thing Jeroboam did not turn from his evil way, but made priests for the high places again from among all the people. Any who would, he ordained to be priests of the high places. [34] And this thing became sin to the house of Jeroboam, so as to cut it off and to destroy it from the face of the earth.

PROPHECY AGAINST JEROBOAM

14  At that time Abijah the son of Jeroboam fell sick. [2] And Jeroboam said to his wife, “Arise, and disguise yourself, that it not be known that you are the wife of Jeroboam, and go to Shiloh. Behold, Ahijah the prophet is there, who said of me that I should be king over this people. [3] Take with you ten loaves, some cakes, and a jar of honey, and go to him. He will tell you what shall happen to the child.”

4 Jeroboam’s wife did so. She arose and went to Shiloh and came to the house of Ahijah. Now Ahijah could not see, for his eyes were dim because of his age. 5 And the LORD said to Ahijah, “Behold, the wife of Jeroboam is coming to inquire of you concerning her son, for he is sick. Thus and thus shall you say to her.”

When she came, she pretended to be another woman. 6 But when Ahijah heard the sound of her feet, as she came in at the door, he said, “Come in, wife of Jeroboam. Why do you pretend to be another? For I am charged with unbearable news for you. 7 Go, tell Jeroboam, ‘Thus says the LORD, the God of Israel: “Because I exalted you from among the people and made you leader over my people Israel 8 and tore the kingdom away from the house of David and gave it to you, and yet you have not been like my servant David, who kept my commandments and followed me with all his heart, doing only that which was right in my eyes, 9 but you have done evil above all who were before you and have gone and made for yourself other gods and metal images, provoking me to anger, and have cast me behind your back, 10 therefore behold, I will bring harm upon the house of Jeroboam and will cut off from Jeroboam every male, both bond and free in Israel, and will burn up the house of Jeroboam, as a man burns up dung until it is all gone. [11] Anyone belonging to Jeroboam who dies in the city the dogs shall eat, and anyone who dies in the open country the birds of the heavens shall eat, for the LORD has spoken it.”’ 12 Arise therefore, go to your house. When your feet enter the city, the child shall die. 13 And all Israel shall mourn for him and bury him, for he only of Jeroboam shall come to the grave, because in him there is found something pleasing to the LORD, the God of Israel, in the house of Jeroboam. 14 Moreover, the LORD will raise up for himself a king over Israel who shall cut off the house of Jeroboam today. And henceforth, [15] the LORD will strike Israel as a reed is shaken in the water, and root up Israel out of this good land that he gave to their fathers and scatter them beyond the Euphrates, [1] because they have made their Asherim, provoking the LORD to anger. 16 And he will give Israel up because of the sins of Jeroboam, which he sinned and made Israel to sin.”

[17] Then Jeroboam’s wife arose and departed and came to Tirzah. And as she came to the threshold of the house, the child died. 18 And all Israel buried him and mourned for him, according to the word of the LORD, which he spoke by his servant Ahijah the prophet.

THE DEATH OF JEROBOAM

[19] Now the rest of the acts of Jeroboam, how he warred and how he reigned, behold, they are written in the Book of the Chronicles of the Kings of Israel. [20] And the time that Jeroboam reigned was twenty-two years. And he slept with his fathers, and Nadab his son reigned in his place.

REHOBOAM REIGNS IN JUDAH

[21] Now Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city that the LORD had chosen out of all the tribes of Israel, to put his name there. His mother’s name was Naamah the Ammonite. [22] And Judah did what was evil in the sight of the LORD, and they provoked him to jealousy with their sins that they committed, more than all that their fathers had done. [23] For they also built for themselves high places and pillars and Asherim on every high hill and under every green tree, [24] and there were also male cult prostitutes in the land. They did according to all the abominations of the nations that the LORD drove out before the people of Israel.

[25] In the fifth year of King Rehoboam, Shishak king of Egypt came up against Jerusalem. [26] He took away the treasures of the house of the LORD and the treasures of the king’s house. He took away everything. He also took away all the shields of gold that Solomon had made, [27] and King Rehoboam made in their place shields of bronze, and committed them to the hands of the officers of the guard, who kept the door of the king’s house. 28 And as often as the king went into the house of the LORD, the guard carried them and brought them back to the guardroom.

[29] Now the rest of the acts of Rehoboam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? [30] And there was war between Rehoboam and Jeroboam continually. [31] And Rehoboam slept with his fathers and was buried with his fathers in the city of David. His mother’s name was Naamah the Ammonite. And Abijam his son reigned in his place.

ABIJAM REIGNS IN JUDAH

15  Now in the eighteenth year of King Jeroboam the son of Nebat, Abijam began to reign over Judah. [2] He reigned for three years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom. [3] And he walked in all the sins that his father did before him, and his heart was not wholly true to the LORD his God, as the heart of David his father. [4] Nevertheless, for David’s sake the LORD his God gave him a lamp in Jerusalem, setting up his son after him, and establishing Jerusalem, [5] because David did what was right in the eyes of the LORD and did not turn aside from anything that he commanded him all the days of his life, except in the matter of Uriah the Hittite. [6] Now there was war between Rehoboam and Jeroboam all the days of his life. [7] The rest of the acts of Abijam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? And there was war between Abijam and Jeroboam. 8 And Abijam slept with his fathers, and they buried him in the city of David. And Asa his son reigned in his place.

ASA REIGNS IN JUDAH

9 In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah, [10] and he reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom. [11] And Asa did what was right in the eyes of the LORD, as David his father had done. [12] He put away the male cult prostitutes out of the land and removed all the idols that his fathers had made. [13] He also removed Maacah his mother from being queen mother because she had made an abominable image for Asherah. And Asa cut down her image and burned it at the brook Kidron. [14] But the high places were not taken away. Nevertheless, the heart of Asa was wholly true to the LORD all his days. [15] And he brought into the house of the LORD the sacred gifts of his father and his own sacred gifts, silver, and gold, and vessels.

[16] And there was war between Asa and Baasha king of Israel all their days. [17] Baasha king of Israel went up against Judah and built Ramah, that he might permit no one to go out or come in to Asa king of Judah. [18] Then Asa took all the silver and the gold that were left in the treasures of the house of the LORD and the treasures of the king’s house and gave them into the hands of his servants. And King Asa sent them to Ben-hadad the son of Tabrimmon, the son of Hezion, king of Syria, who lived in Damascus, saying, 19 “Let there be a covenant [1] between me and you, as there was between my father and your father. Behold, I am sending to you a present of silver and gold. Go, break your covenant with Baasha king of Israel, that he may withdraw from me.” [20] And Ben-hadad listened to King Asa and sent the commanders of his armies against the cities of Israel and conquered Ijon, Dan, Abel-beth-maacah, and all Chinneroth, with all the land of Naphtali. [21] And when Baasha heard of it, he stopped building Ramah, and he lived in Tirzah. [22] Then King Asa made a proclamation to all Judah, none was exempt, and they carried away the stones of Ramah and its timber, with which Baasha had been building, and with them King Asa built Geba of Benjamin and Mizpah. [23] Now the rest of all the acts of Asa, all his might, and all that he did, and the cities that he built, are they not written in the Book of the Chronicles of the Kings of Judah? But in his old age he was diseased in his feet. [24] And Asa slept with his fathers and was buried with his fathers in the city of David his father, and Jehoshaphat his son reigned in his place.

NADAB REIGNS IN ISRAEL

[25] Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and he reigned over Israel two years. [26] He did what was evil in the sight of the LORD and walked in the way of his father, and in his sin which he made Israel to sin.

[27] Baasha the son of Ahijah, of the house of Issachar, conspired against him. And Baasha struck him down at Gibbethon, which belonged to the Philistines, for Nadab and all Israel were laying siege to Gibbethon. 28 So Baasha killed him in the third year of Asa king of Judah and reigned in his place. [29] And as soon as he was king, he killed all the house of Jeroboam. He left to the house of Jeroboam not one that breathed, until he had destroyed it, according to the word of the LORD that he spoke by his servant Ahijah the Shilonite. 30 It was for the sins of Jeroboam that he sinned and that he made Israel to sin, and because of the anger to which he provoked the LORD, the God of Israel.

[31] Now the rest of the acts of Nadab and all that he did, are they not written in the Book of the Chronicles of the Kings of Israel? [32] And there was war between Asa and Baasha king of Israel all their days.

BAASHA REIGNS IN ISRAEL

[33] In the third year of Asa king of Judah, Baasha the son of Ahijah began to reign over all Israel at Tirzah, and he reigned twenty-four years. [34] He did what was evil in the sight of the LORD and walked in the way of Jeroboam and in his sin which he made Israel to sin.

16  And the word of the LORD came to Jehu the son of Hanani against Baasha, saying, [2] “Since I exalted you out of the dust and made you leader over my people Israel, and you have walked in the way of Jeroboam and have made my people Israel to sin, provoking me to anger with their sins, [3] behold, I will utterly sweep away Baasha and his house, and I will make your house like the house of Jeroboam the son of Nebat. [4] Anyone belonging to Baasha who dies in the city the dogs shall eat, and anyone of his who dies in the field the birds of the heavens shall eat.”

[5] Now the rest of the acts of Baasha and what he did, and his might, are they not written in the Book of the Chronicles of the Kings of Israel? 6 And Baasha slept with his fathers and was buried at Tirzah, and Elah his son reigned in his place. [7] Moreover, the word of the LORD came by the prophet Jehu the son of Hanani against Baasha and his house, both because of all the evil that he did in the sight of the LORD, provoking him to anger with the work of his hands, in being like the house of Jeroboam, and also because he destroyed it.

ELAH REIGNS IN ISRAEL

[8] In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha began to reign over Israel in Tirzah, and he reigned two years. 9 But his servant Zimri, commander of half his chariots, conspired against him. When he was at Tirzah, drinking himself drunk in the house of Arza, who was over the household in Tirzah, 10 Zimri came in and struck him down and killed him, in the twenty-seventh year of Asa king of Judah, and reigned in his place.

[11] When he began to reign, as soon as he had seated himself on his throne, he struck down all the house of Baasha. He did not leave him a single male of his relatives or his friends. [12] Thus Zimri destroyed all the house of Baasha, according to the word of the LORD, which he spoke against Baasha by Jehu the prophet, 13 for all the sins of Baasha and the sins of Elah his son, which they sinned and which they made Israel to sin, provoking the LORD God of Israel to anger with their idols. [14] Now the rest of the acts of Elah and all that he did, are they not written in the Book of the Chronicles of the Kings of Israel?

ZIMRI REIGNS IN ISRAEL

[15] In the twenty-seventh year of Asa king of Judah, Zimri reigned seven days in Tirzah. Now the troops were encamped against Gibbethon, which belonged to the Philistines, [16] and the troops who were encamped heard it said, “Zimri has conspired, and he has killed the king.” Therefore all Israel made Omri, the commander of the army, king over Israel that day in the camp. 17 So Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. 18 And when Zimri saw that the city was taken, he went into the citadel of the king’s house and burned the king’s house over him with fire and died, [19] because of his sins that he committed, doing evil in the sight of the LORD, walking in the way of Jeroboam, and for his sin which he committed, making Israel to sin. [20] Now the rest of the acts of Zimri, and the conspiracy that he made, are they not written in the Book of the Chronicles of the Kings of Israel?

OMRI REIGNS IN ISRAEL

[21] Then the people of Israel were divided into two parts. Half of the people followed Tibni the son of Ginath, to make him king, and half followed Omri. [22] But the people who followed Omri overcame the people who followed Tibni the son of Ginath. So Tibni died, and Omri became king. [23] In the thirty-first year of Asa king of Judah, Omri began to reign over Israel, and he reigned for twelve years; six years he reigned in Tirzah. [24] He bought the hill of Samaria from Shemer for two talents [1] of silver, and he fortified the hill and called the name of the city that he built Samaria, after the name of Shemer, the owner of the hill.

25 Omri did what was evil in the sight of the LORD, and did more evil than all who were before him. 26 For he walked in all the way of Jeroboam the son of Nebat, and in the sins that he made Israel to sin, provoking the LORD, the God of Israel, to anger by their idols. [27] Now the rest of the acts of Omri that he did, and the might that he showed, are they not written in the Book of the Chronicles of the Kings of Israel? 28 And Omri slept with his fathers and was buried in Samaria, and Ahab his son reigned in his place.

AHAB REIGNS IN ISRAEL

[29] In the thirty-eighth year of Asa king of Judah, Ahab the son of Omri began to reign over Israel, and Ahab the son of Omri reigned over Israel in Samaria twenty-two years. 30 And Ahab the son of Omri did evil in the sight of the LORD, more than all who were before him. [31] And as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he took for his wife Jezebel the daughter of Ethbaal king of the Sidonians, and went and served Baal and worshiped him. 32 He erected an altar for Baal in the house of Baal, which he built in Samaria. [33] And Ahab made an Asherah. Ahab did more to provoke the LORD, the God of Israel, to anger than all the kings of Israel who were before him. [34] In his days Hiel of Bethel built Jericho. He laid its foundation at the cost of Abiram his firstborn, and set up its gates at the cost of his youngest son Segub, according to the word of the LORD, which he spoke by Joshua the son of Nun.

ELIJAH PREDICTS A DROUGHT

17  Now Elijah the Tishbite, of Tishbe [2] in Gilead, said to Ahab, “As the LORD, the God of Israel, lives, before whom I stand, there shall be neither dew nor rain these years, except by my word.” 2 And the word of the LORD came to him: 3 “Depart from here and turn eastward and hide yourself by the brook Cherith, which is east of the Jordan. [4] You shall drink from the brook, and I have commanded the ravens to feed you there.” [5] So he went and did according to the word of the LORD. He went and lived by the brook Cherith that is east of the Jordan. 6 And the ravens brought him bread and meat in the morning, and bread and meat in the evening, and he drank from the brook. 7 And after a while the brook dried up, because there was no rain in the land.

THE WIDOW OF ZAREPHATH

8 Then the word of the LORD came to him, [9] “Arise, go to Zarephath, which belongs to Sidon, and dwell there. Behold, I have commanded a widow there to feed you.” 10 So he arose and went to Zarephath. And when he came to the gate of the city, behold, a widow was there gathering sticks. And he called to her and said, “Bring me a little water in a vessel, that I may drink.” 11 And as she was going to bring it, he called to her and said, “Bring me a morsel of bread in your hand.” [12] And she said, “As the LORD your God lives, I have nothing baked, only a handful of flour in a jar and a little oil in a jug. And now I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it and die.” [13] And Elijah said to her, “Do not fear; go and do as you have said. But first make me a little cake of it and bring it to me, and afterward make something for yourself and your son. 14 For thus says the LORD, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the LORD sends rain upon the earth.’” 15 And she went and did as Elijah said. And she and he and her household ate for many days. 16 The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the LORD that he spoke by Elijah.

ELIJAH RAISES THE WIDOW’S SON

17 After this the son of the woman, the mistress of the house, became ill. And his illness was so severe that there was no breath left in him. [18] And she said to Elijah, “What have you against me, O man of God? You have come to me to bring my sin to remembrance and to cause the death of my son!” 19 And he said to her, “Give me your son.” And he took him from her arms and carried him up into the upper chamber where he lodged, and laid him on his own bed. 20 And he cried to the LORD, “O LORD my God, have you brought calamity even upon the widow with whom I sojourn, by killing her son?” [21] Then he stretched himself upon the child three times and cried to the LORD, “O LORD my God, let this child’s life [1] come into him again.” [22] And the LORD listened to the voice of Elijah. And the life of the child came into him again, and he revived. 23 And Elijah took the child and brought him down from the upper chamber into the house and delivered him to his mother. And Elijah said, “See, your son lives.” [24] And the woman said to Elijah, “Now I know that you are a man of God, and that the word of the LORD in your mouth is truth.”

ELIJAH CONFRONTS AHAB

18  After many days the word of the LORD came to Elijah, in the third year, saying, “Go, show yourself to Ahab, and I will send rain upon the earth.” 2 So Elijah went to show himself to Ahab. Now the famine was severe in Samaria. [3] And Ahab called Obadiah, who was over the household. (Now Obadiah feared the LORD greatly, [4] and when Jezebel cut off the prophets of the LORD, Obadiah took a hundred prophets and hid them by fifties in a cave and fed them with bread and water.) [5] And Ahab said to Obadiah, “Go through the land to all the springs of water and to all the valleys. Perhaps we may find grass and save the horses and mules alive, and not lose some of the animals.” 6 So they divided the land between them to pass through it. Ahab went in one direction by himself, and Obadiah went in another direction by himself.

7 And as Obadiah was on the way, behold, Elijah met him. And Obadiah recognized him and fell on his face and said, “Is it you, my lord Elijah?” 8 And he answered him, “It is I. Go, tell your lord, ‘Behold, Elijah is here.’” 9 And he said, “How have I sinned, that you would give your servant into the hand of Ahab, to kill me? 10 As the LORD your God lives, there is no nation or kingdom where my lord has not sent to seek you. And when they would say, ‘He is not here,’ he would take an oath of the kingdom or nation, that they had not found you. 11 And now you say, ‘Go, tell your lord, “Behold, Elijah is here.”’ [12] And as soon as I have gone from you, the Spirit of the LORD will carry you I know not where. And so, when I come and tell Ahab and he cannot find you, he will kill me, although I your servant have feared the LORD from my youth. 13 Has it not been told my lord what I did when Jezebel killed the prophets of the LORD, how I hid a hundred men of the LORD’s prophets by fifties in a cave and fed them with bread and water? 14 And now you say, ‘Go, tell your lord, “Behold, Elijah is here”’; and he will kill me.” 15 And Elijah said, “As the LORD of hosts lives, before whom I stand, I will surely show myself to him today.” 16 So Obadiah went to meet Ahab, and told him. And Ahab went to meet Elijah.

MIRACLES

The term miracle tends to be used loosely today. But the word miracle can be used in three distinct ways. The first describes common, but nevertheless impressive, events. We speak of the birth of a baby, for instance, as a miracle. In so doing, we honor God for the intricacy and beauty of His creation. We stand in awe of the majesty of the cosmos as God works through the secondary means of natural laws, which are themselves creations of God. Here the term miracle refers to common things that point to an uncommon cause in the power of God.

A second way in which we use the term miracle is similar to the first. Often in Scripture we read of God’s working through secondary means at a most opportune time or place. The star of Bethlehem, for instance, perhaps had a natural, scientific cause. The extraordinary alignment of a group of stars, or a supernova may explain its brightness. To concede this possibility, however, makes the event no less a miracle. The light radiated its brilliance at the time of Christ’s birth. It pointed the magi to Bethlehem. The star is then a miracle of timing and placement. Such a miracle honors God as He weaves the tapestry of history in such a way that the event occurred in a miraculous way.

Thirdly, miracles refer to acts of God against nature. This is the more technical usage of the term. Jesus’ turning water into wine or raising Lazarus from the dead are examples of God working against His laws of nature. There can be no natural explanation for these events. They serve to validate Christ as the divine Son of God.

The Bible uses several words to capture the concept contained in the single word miracle. The Bible speaks of signs, wonders, and powers. In its narrowest sense, we link miracle to the biblical word for sign. Miracles are called signs because like all signs they point beyond themselves to something more significant. God used miracles to prove or attest His agents of divine revelation (Hebrews 2:3-4). God gave Moses the power to perform miracles in order to demonstrate that He had sent Moses. So also the Father authenticated the Son through the signs that He performed.

Today there are three distinct views of miracles. The first is the skeptical view that denies that miracles can ever happen. The second view argues that miracles happened in Bible times and continue to happen today. The third view is that true miracles happened in the Bible, but God ceased performing miracles once His revelation was established in Scripture. This view holds that God still works in the world in a supernatural way but no longer grants miracle-working power to human beings.

[17] When Ahab saw Elijah, Ahab said to him, “Is it you, you troubler of Israel?” [18] And he answered, “I have not troubled Israel, but you have, and your father’s house, because you have abandoned the commandments of the LORD and followed the Baals. [19] Now therefore send and gather all Israel to me at Mount Carmel, and the 450 prophets of Baal and the 400 prophets of Asherah, who eat at Jezebel’s table.”

THE PROPHETS OF BAAL DEFEATED

20 So Ahab sent to all the people of Israel and gathered the prophets together at Mount Carmel. [21] And Elijah came near to all the people and said, “How long will you go limping between two different opinions? If the LORD is God, follow him; but if Baal, then follow him.” And the people did not answer him a word. 22 Then Elijah said to the people, “I, even I only, am left a prophet of the LORD, but Baal’s prophets are 450 men. 23 Let two bulls be given to us, and let them choose one bull for themselves and cut it in pieces and lay it on the wood, but put no fire to it. And I will prepare the other bull and lay it on the wood and put no fire to it. [24] And you call upon the name of your god, and I will call upon the name of the LORD, and the God who answers by fire, he is God.” And all the people answered, “It is well spoken.” 25 Then Elijah said to the prophets of Baal, “Choose for yourselves one bull and prepare it first, for you are many, and call upon the name of your god, but put no fire to it.” [26] And they took the bull that was given them, and they prepared it and called upon the name of Baal from morning until noon, saying, “O Baal, answer us!” But there was no voice, and no one answered. And they limped around the altar that they had made. [27] And at noon Elijah mocked them, saying, “Cry aloud, for he is a god. Either he is musing, or he is relieving himself, or he is on a journey, or perhaps he is asleep and must be awakened.” [28] And they cried aloud and cut themselves after their custom with swords and lances, until the blood gushed out upon them. [29] And as midday passed, they raved on until the time of the offering of the oblation, but there was no voice. No one answered; no one paid attention.

30 Then Elijah said to all the people, “Come near to me.” And all the people came near to him. And he repaired the altar of the LORD that had been thrown down. [31] Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of the LORD came, saying, “Israel shall be your name,” 32 and with the stones he built an altar in the name of the LORD. And he made a trench about the altar, as great as would contain two seahs [1] of seed. 33 And he put the wood in order and cut the bull in pieces and laid it on the wood. And he said, “Fill four jars with water and pour it on the burnt offering and on the wood.” 34 And he said, “Do it a second time.” And they did it a second time. And he said, “Do it a third time.” And they did it a third time. 35 And the water ran around the altar and filled the trench also with water.

[36] And at the time of the offering of the oblation, Elijah the prophet came near and said, “O LORD, God of Abraham, Isaac, and Israel, let it be known this day that you are God in Israel, and that I am your servant, and that I have done all these things at your word. [37] Answer me, O LORD, answer me, that this people may know that you, O LORD, are God, and that you have turned their hearts back.” 38 Then the fire of the LORD fell and consumed the burnt offering and the wood and the stones and the dust, and licked up the water that was in the trench. 39 And when all the people saw it, they fell on their faces and said, “The LORD, he is God; the LORD, he is God.” [40] And Elijah said to them, “Seize the prophets of Baal; let not one of them escape.” And they seized them. And Elijah brought them down to the brook Kishon and slaughtered them there.

THE LORD SENDS RAIN

[41] And Elijah said to Ahab, “Go up, eat and drink, for there is a sound of the rushing of rain.” 42 So Ahab went up to eat and to drink. And Elijah went up to the top of Mount Carmel. And he bowed himself down on the earth and put his face between his knees. 43 And he said to his servant, “Go up now, look toward the sea.” And he went up and looked and said, “There is nothing.” And he said, “Go again,” seven times. 44 And at the seventh time he said, “Behold, a little cloud like a man’s hand is rising from the sea.” And he said, “Go up, say to Ahab, ‘Prepare your chariot and go down, lest the rain stop you.’” [45] And in a little while the heavens grew black with clouds and wind, and there was a great rain. And Ahab rode and went to Jezreel. 46 And the hand of the LORD was on Elijah, and he gathered up his garment and ran before Ahab to the entrance of Jezreel.

ELIJAH FLEES JEZEBEL

19  Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. [2] Then Jezebel sent a messenger to Elijah, saying, “So may the gods do to me and more also, if I do not make your life as the life of one of them by this time tomorrow.” [3] Then he was afraid, and he arose and ran for his life and came to Beersheba, which belongs to Judah, and left his servant there.

[4] But he himself went a day’s journey into the wilderness and came and sat down under a broom tree. And he asked that he might die, saying, “It is enough; now, O LORD, take away my life, for I am no better than my fathers.” 5 And he lay down and slept under a broom tree. And behold, an angel touched him and said to him, “Arise and eat.” 6 And he looked, and behold, there was at his head a cake baked on hot stones and a jar of water. And he ate and drank and lay down again. [7] And the angel of the LORD came again a second time and touched him and said, “Arise and eat, for the journey is too great for you.” [8] And he arose and ate and drank, and went in the strength of that food forty days and forty nights to Horeb, the mount of God.

THE LORD SPEAKS TO ELIJAH

[9] There he came to a cave and lodged in it. And behold, the word of the LORD came to him, and he said to him, “What are you doing here, Elijah?” 10 He said, “I have been very jealous for the LORD, the God of hosts. For the people of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword, and I, even I only, am left, and they seek my life, to take it away.” [11] And he said, “Go out and stand on the mount before the LORD.” And behold, the LORD passed by, and a great and strong wind tore the mountains and broke in pieces the rocks before the LORD, but the LORD was not in the wind. And after the wind an earthquake, but the LORD was not in the earthquake. [12] And after the earthquake a fire, but the LORD was not in the fire. And after the fire the sound of a low whisper. [1] [13] And when Elijah heard it, he wrapped his face in his cloak and went out and stood at the entrance of the cave. And behold, there came a voice to him and said, “What are you doing here, Elijah?” 14 He said, “I have been very jealous for the LORD, the God of hosts. For the people of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword, and I, even I only, am left, and they seek my life, to take it away.” [15] And the LORD said to him, “Go, return on your way to the wilderness of Damascus. And when you arrive, you shall anoint Hazael to be king over Syria. [16] And Jehu the son of Nimshi you shall anoint to be king over Israel, and Elisha the son of Shaphat of Abel-meholah you shall anoint to be prophet in your place. 17 And the one who escapes from the sword of Hazael shall Jehu put to death, and the one who escapes from the sword of Jehu shall Elisha put to death. [18] Yet I will leave seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him.”

THE CALL OF ELISHA

19 So he departed from there and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen in front of him, and he was with the twelfth. Elijah passed by him and cast his cloak upon him. [20] And he left the oxen and ran after Elijah and said, “Let me kiss my father and my mother, and then I will follow you.” And he said to him, “Go back again, for what have I done to you?” [21] And he returned from following him and took the yoke of oxen and sacrificed them and boiled their flesh with the yokes of the oxen and gave it to the people, and they ate. Then he arose and went after Elijah and assisted him.

AHAB’S WARS WITH SYRIA

20  Ben-hadad the king of Syria gathered all his army together. Thirty-two kings were with him, and horses and chariots. And he went up and closed in on Samaria and fought against it. 2 And he sent messengers into the city to Ahab king of Israel and said to him, “Thus says Ben-hadad: 3 ‘Your silver and your gold are mine; your best wives and children also are mine.’” [4] And the king of Israel answered, “As you say, my lord, O king, I am yours, and all that I have.” 5 The messengers came again and said, “Thus says Ben-hadad: ‘I sent to you, saying, “Deliver to me your silver and your gold, your wives and your children.” 6 Nevertheless I will send my servants to you tomorrow about this time, and they shall search your house and the houses of your servants and lay hands on whatever pleases you and take it away.’”

7 Then the king of Israel called all the elders of the land and said, “Mark, now, and see how this man is seeking trouble, for he sent to me for my wives and my children, and for my silver and my gold, and I did not refuse him.” 8 And all the elders and all the people said to him, “Do not listen or consent.” [9] So he said to the messengers of Ben-hadad, “Tell my lord the king, ‘All that you first demanded of your servant I will do, but this thing I cannot do.’” And the messengers departed and brought him word again. [10] Ben-hadad sent to him and said, “The gods do so to me and more also, if the dust of Samaria shall suffice for handfuls for all the people who follow me.” [11] And the king of Israel answered, “Tell him, ‘Let not him who straps on his armor boast himself as he who takes it off.’” 12 When Ben-hadad heard this message as he was drinking with the kings in the booths, he said to his men, “Take your positions.” And they took their positions against the city.

AHAB DEFEATS BEN-HADAD

[13] And behold, a prophet came near to Ahab king of Israel and said, “Thus says the LORD, Have you seen all this great multitude? Behold, I will give it into your hand this day, and you shall know that I am the LORD.” 14 And Ahab said, “By whom?” He said, “Thus says the LORD, By the servants of the governors of the districts.” Then he said, “Who shall begin the battle?” He answered, “You.” 15 Then he mustered the servants of the governors of the districts, and they were 232. And after them he mustered all the people of Israel, seven thousand.

[16] And they went out at noon, while Ben-hadad was drinking himself drunk in the booths, he and the thirty-two kings who helped him. 17 The servants of the governors of the districts went out first. And Ben-hadad sent out scouts, and they reported to him, “Men are coming out from Samaria.” 18 He said, “If they have come out for peace, take them alive. Or if they have come out for war, take them alive.”

19 So these went out of the city, the servants of the governors of the districts and the army that followed them. 20 And each struck down his man. The Syrians fled, and Israel pursued them, but Ben-hadad king of Syria escaped on a horse with horsemen. 21 And the king of Israel went out and struck the horses and chariots, and struck the Syrians with a great blow.

22 Then the prophet came near to the king of Israel and said to him, “Come, strengthen yourself, and consider well what you have to do, for in the spring the king of Syria will come up against you.”

[23] And the servants of the king of Syria said to him, “Their gods are gods of the hills, and so they were stronger than we. But let us fight against them in the plain, and surely we shall be stronger than they. [24] And do this: remove the kings, each from his post, and put commanders in their places, 25 and muster an army like the army that you have lost, horse for horse, and chariot for chariot. Then we will fight against them in the plain, and surely we shall be stronger than they.” And he listened to their voice and did so.

AHAB DEFEATS BEN-HADAD AGAIN

[26] In the spring, Ben-hadad mustered the Syrians and went up to Aphek to fight against Israel. 27 And the people of Israel were mustered and were provisioned and went against them. The people of Israel encamped before them like two little flocks of goats, but the Syrians filled the country. 28 And a man of God came near and said to the king of Israel, “Thus says the LORD, ‘Because the Syrians have said, “The LORD is a god of the hills but he is not a god of the valleys,” therefore I will give all this great multitude into your hand, and you shall know that I am the LORD.’” 29 And they encamped opposite one another seven days. Then on the seventh day the battle was joined. And the people of Israel struck down of the Syrians 100,000 foot soldiers in one day. 30 And the rest fled into the city of Aphek, and the wall fell upon 27,000 men who were left.

Ben-hadad also fled and entered an inner chamber in the city. [31] And his servants said to him, “Behold now, we have heard that the kings of the house of Israel are merciful kings. Let us put sackcloth around our waists and ropes on our heads and go out to the king of Israel. Perhaps he will spare your life.” [32] So they tied sackcloth around their waists and put ropes on their heads and went to the king of Israel and said, “Your servant Ben-hadad says, ‘Please, let me live.’” And he said, “Does he still live? He is my brother.” 33 Now the men were watching for a sign, and they quickly took it up from him and said, “Yes, your brother Ben-hadad.” Then he said, “Go and bring him.” Then Ben-hadad came out to him, and he caused him to come up into the chariot. [34] And Ben-hadad said to him, “The cities that my father took from your father I will restore, and you may establish bazaars for yourself in Damascus, as my father did in Samaria.” And Ahab said, “I will let you go on these terms.” So he made a covenant with him and let him go.

A PROPHET CONDEMNS BEN-HADAD’S RELEASE

[35] And a certain man of the sons of the prophets said to his fellow at the command of the LORD, “Strike me, please.” But the man refused to strike him. [36] Then he said to him, “Because you have not obeyed the voice of the LORD, behold, as soon as you have gone from me, a lion shall strike you down.” And as soon as he had departed from him, a lion met him and struck him down. 37 Then he found another man and said, “Strike me, please.” And the man struck him—struck him and wounded him. 38 So the prophet departed and waited for the king by the way, disguising himself with a bandage over his eyes. 39 And as the king passed, he cried to the king and said, “Your servant went out into the midst of the battle, and behold, a soldier turned and brought a man to me and said, ‘Guard this man; if by any means he is missing, your life shall be for his life, or else you shall pay a talent [1] of silver.’ [40] And as your servant was busy here and there, he was gone.” The king of Israel said to him, “So shall your judgment be; you yourself have decided it.” 41 Then he hurried to take the bandage away from his eyes, and the king of Israel recognized him as one of the prophets. [42] And he said to him, “Thus says the LORD, ‘Because you have let go out of your hand the man whom I had devoted to destruction, [2] therefore your life shall be for his life, and your people for his people.’” 43 And the king of Israel went to his house vexed and sullen and came to Samaria.

NABOTH’S VINEYARD

21  Now Naboth the Jezreelite had a vineyard in Jezreel, beside the palace of Ahab king of Samaria. [2] And after this Ahab said to Naboth, “Give me your vineyard, that I may have it for a vegetable garden, because it is near my house, and I will give you a better vineyard for it; or, if it seems good to you, I will give you its value in money.” [3] But Naboth said to Ahab, “The LORD forbid that I should give you the inheritance of my fathers.” 4 And Ahab went into his house vexed and sullen because of what Naboth the Jezreelite had said to him, for he had said, “I will not give you the inheritance of my fathers.” And he lay down on his bed and turned away his face and would eat no food.

5 But Jezebel his wife came to him and said to him, “Why is your spirit so vexed that you eat no food?” 6 And he said to her, “Because I spoke to Naboth the Jezreelite and said to him, ‘Give me your vineyard for money, or else, if it please you, I will give you another vineyard for it.’ And he answered, ‘I will not give you my vineyard.’” [7] And Jezebel his wife said to him, “Do you now govern Israel? Arise and eat bread and let your heart be cheerful; I will give you the vineyard of Naboth the Jezreelite.”

[8] So she wrote letters in Ahab’s name and sealed them with his seal, and she sent the letters to the elders and the leaders who lived with Naboth in his city. [9] And she wrote in the letters, “Proclaim a fast, and set Naboth at the head of the people. [10] And set two worthless men opposite him, and let them bring a charge against him, saying, ‘You have cursed [1] God and the king.’ Then take him out and stone him to death.” 11 And the men of his city, the elders and the leaders who lived in his city, did as Jezebel had sent word to them. As it was written in the letters that she had sent to them, 12 they proclaimed a fast and set Naboth at the head of the people. [13] And the two worthless men came in and sat opposite him. And the worthless men brought a charge against Naboth in the presence of the people, saying, “Naboth cursed God and the king.” So they took him outside the city and stoned him to death with stones. 14 Then they sent to Jezebel, saying, “Naboth has been stoned; he is dead.”

15 As soon as Jezebel heard that Naboth had been stoned and was dead, Jezebel said to Ahab, “Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money, for Naboth is not alive, but dead.” 16 And as soon as Ahab heard that Naboth was dead, Ahab arose to go down to the vineyard of Naboth the Jezreelite, to take possession of it.

THE LORD CONDEMNS AHAB

17 Then the word of the LORD came to Elijah the Tishbite, saying, 18 “Arise, go down to meet Ahab king of Israel, who is in Samaria; behold, he is in the vineyard of Naboth, where he has gone to take possession. [19] And you shall say to him, ‘Thus says the LORD, “Have you killed and also taken possession?”’ And you shall say to him, ‘Thus says the LORD: “In the place where dogs licked up the blood of Naboth shall dogs lick your own blood.” ’ ”

20 Ahab said to Elijah, “Have you found me, O my enemy?” He answered, “I have found you, because you have sold yourself to do what is evil in the sight of the LORD. 21 Behold, I will bring disaster upon you. I will utterly burn you up, and will cut off from Ahab every male, bond or free, in Israel. 22 And I will make your house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the anger to which you have provoked me, and because you have made Israel to sin. 23 And of Jezebel the LORD also said, ‘The dogs shall eat Jezebel within the walls of Jezreel.’ [24] Anyone belonging to Ahab who dies in the city the dogs shall eat, and anyone of his who dies in the open country the birds of the heavens shall eat.”

AHAB’S REPENTANCE

[25] (There was none who sold himself to do what was evil in the sight of the LORD like Ahab, whom Jezebel his wife incited. [26] He acted very abominably in going after idols, as the Amorites had done, whom the LORD cast out before the people of Israel.)

[27] And when Ahab heard those words, he tore his clothes and put sackcloth on his flesh and fasted and lay in sackcloth and went about dejectedly. 28 And the word of the LORD came to Elijah the Tishbite, saying, [29] “Have you seen how Ahab has humbled himself before me? Because he has humbled himself before me, I will not bring the disaster in his days; but in his son’s days I will bring the disaster upon his house.”

AHAB AND THE FALSE PROPHETS

22  For three years Syria and Israel continued without war. [2] But in the third year Jehoshaphat the king of Judah came down to the king of Israel. [3] And the king of Israel said to his servants, “Do you know that Ramoth-gilead belongs to us, and we keep quiet and do not take it out of the hand of the king of Syria?” [4] And he said to Jehoshaphat, “Will you go with me to battle at Ramoth-gilead?” And Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses.”

[5] And Jehoshaphat said to the king of Israel, “Inquire first for the word of the LORD.” [6] Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Shall I go to battle against Ramoth-gilead, or shall I refrain?” And they said, “Go up, for the Lord will give it into the hand of the king.” [7] But Jehoshaphat said, “Is there not here another prophet of the LORD of whom we may inquire?” [8] And the king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of the LORD, Micaiah the son of Imlah, but I hate him, for he never prophesies good concerning me, but evil.” And Jehoshaphat said, “Let not the king say so.” 9 Then the king of Israel summoned an officer and said, “Bring quickly Micaiah the son of Imlah.” [10] Now the king of Israel and Jehoshaphat the king of Judah were sitting on their thrones, arrayed in their robes, at the threshing floor at the entrance of the gate of Samaria, and all the prophets were prophesying before them. [11] And Zedekiah the son of Chenaanah made for himself horns of iron and said, “Thus says the LORD, ‘With these you shall push the Syrians until they are destroyed.’” 12 And all the prophets prophesied so and said, “Go up to Ramoth-gilead and triumph; the LORD will give it into the hand of the king.”

MICAIAH PROPHESIES AGAINST AHAB

13 And the messenger who went to summon Micaiah said to him, “Behold, the words of the prophets with one accord are favorable to the king. Let your word be like the word of one of them, and speak favorably.” [14] But Micaiah said, “As the LORD lives, what the LORD says to me, that I will speak.” [15] And when he had come to the king, the king said to him, “Micaiah, shall we go to Ramoth-gilead to battle, or shall we refrain?” And he answered him, “Go up and triumph; the LORD will give it into the hand of the king.” 16 But the king said to him, “How many times shall I make you swear that you speak to me nothing but the truth in the name of the LORD?” [17] And he said, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the LORD said, ‘These have no master; let each return to his home in peace.’” 18 And the king of Israel said to Jehoshaphat, “Did I not tell you that he would not prophesy good concerning me, but evil?” 19 And Micaiah said, “Therefore hear the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing beside him on his right hand and on his left; 20 and the LORD said, ‘Who will entice Ahab, that he may go up and fall at Ramoth-gilead?’ And one said one thing, and another said another. 21 Then a spirit came forward and stood before the LORD, saying, ‘I will entice him.’ [22] And the LORD said to him, ‘By what means?’ And he said, ‘I will go out, and will be a lying spirit in the mouth of all his prophets.’ And he said, ‘You are to entice him, and you shall succeed; go out and do so.’ 23 Now therefore behold, the LORD has put a lying spirit in the mouth of all these your prophets; the LORD has declared disaster for you.”

24 Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “How did the Spirit of the LORD go from me to speak to you?” [25] And Micaiah said, “Behold, you shall see on that day when you go into an inner chamber to hide yourself.” 26 And the king of Israel said, “Seize Micaiah, and take him back to Amon the governor of the city and to Joash the king’s son, 27 and say, ‘Thus says the king, “Put this fellow in prison and feed him meager rations of bread and water, until I come in peace.” ’ ” [28] And Micaiah said, “If you return in peace, the LORD has not spoken by me.” And he said, “Hear, all you peoples!”

AHAB KILLED IN BATTLE

29 So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. [30] And the king of Israel said to Jehoshaphat, “I will disguise myself and go into battle, but you wear your robes.” And the king of Israel disguised himself and went into battle. [31] Now the king of Syria had commanded the thirty-two captains of his chariots, “Fight with neither small nor great, but only with the king of Israel.” 32 And when the captains of the chariots saw Jehoshaphat, they said, “It is surely the king of Israel.” So they turned to fight against him. And Jehoshaphat cried out. 33 And when the captains of the chariots saw that it was not the king of Israel, they turned back from pursuing him. 34 But a certain man drew his bow at random [1] and struck the king of Israel between the scale armor and the breastplate. Therefore he said to the driver of his chariot, “Turn around and carry me out of the battle, for I am wounded.” 35 And the battle continued that day, and the king was propped up in his chariot facing the Syrians, until at evening he died. And the blood of the wound flowed into the bottom of the chariot. 36 And about sunset a cry went through the army, “Every man to his city, and every man to his country!”

37 So the king died, and was brought to Samaria. And they buried the king in Samaria. [38] And they washed the chariot by the pool of Samaria, and the dogs licked up his blood, and the prostitutes washed themselves in it, according to the word of the LORD that he had spoken. [39] Now the rest of the acts of Ahab and all that he did, and the ivory house that he built and all the cities that he built, are they not written in the Book of the Chronicles of the Kings of Israel? [40] So Ahab slept with his fathers, and Ahaziah his son reigned in his place.

JEHOSHAPHAT REIGNS IN JUDAH

[41] Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. [42] Jehoshaphat was thirty-five years old when he began to reign, and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi. [43] He walked in all the way of Asa his father. He did not turn aside from it, doing what was right in the sight of the LORD. Yet the high places were not taken away, and the people still sacrificed and made offerings on the high places. [44] Jehoshaphat also made peace with the king of Israel.

[45] Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the Book of the Chronicles of the Kings of Judah? [46] And from the land he exterminated the remnant of the male cult prostitutes who remained in the days of his father Asa.

[47] There was no king in Edom; a deputy was king. [48] Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they did not go, for the ships were wrecked at Ezion-geber. [49] Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships,” but Jehoshaphat was not willing. 50 And Jehoshaphat slept with his fathers and was buried with his fathers in the city of David his father, and Jehoram his son reigned in his place.

AHAZIAH REIGNS IN ISRAEL

[51] Ahaziah the son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel. [52] He did what was evil in the sight of the LORD and walked in the way of his father and in the way of his mother and in the way of Jeroboam the son of Nebat, who made Israel to sin. [53] He served Baal and worshiped him and provoked the LORD, the God of Israel, to anger in every way that his father had done.

STUDY NOTES FOR 1 KINGS 1

STUDY NOTE FOR 1 KINGS 1:1–2:12 Solomon succeeds David as king in spite of political turmoil and intrigue by Adonijah, Abiathar, Joab, and Shimei.

1:1 old and advanced in years. As 1 Kings begins, David is about seventy years old (2 Sam. 5:4; 1 Kin. 2:11). BACK TO 1 KINGS 1:1

STUDY NOTE FOR 1 KINGS 1:3 Abishag the Shunammite. Shunem is sixteen miles (26 km) southwest of the Sea of Chinneroth (Galilee), near Mount Gilboa (Josh. 19:18; 1 Sam. 28:4; 2 Kin. 4:8). BACK TO 1 KINGS 1:3

STUDY NOTE FOR 1 KINGS 1:4 the king knew her not. This underlines David’s frailty and suggests that he no longer has the physical strength to be king. Since David does not have sexual relations with Abishag, Adonijah’s later request to marry her (2:17) is not against the law of Deut. 22:30. BACK TO 1 KINGS 1:4

STUDY NOTE FOR 1 KINGS 1:5 Adonijah. Probably the oldest living son of David (2 Sam. 3:2–5; 13:28; 18:14). As such, he may believe that he will succeed his father. However, Deut. 17 emphasizes that the king should be the one chosen by God. Adonijah, who strives to make himself king, is rejected by God (cf. Abimelech in Judg. 9).

chariots and horsemen. Like Absalom before him (2 Sam. 15:1), Adonijah signals his ambitions and positions himself to take the throne. BACK TO 1 KINGS 1:5

STUDY NOTE FOR 1 KINGS 1:6 had never at any time displeased him. As in dealing with his other rebellious sons, David makes no attempt to either question or discipline Adonijah. But his patience and forgiveness seem only to invite further rebellion (2 Sam. 13:32, 39; 14:33; 18:5).

very handsome. Handsome features are an asset for someone aspiring to the throne (1 Sam. 9:2; 16:12; 2 Sam. 14:25, 26), but God looks at inward qualities (1 Sam. 13:14 note; 16:7). BACK TO 1 KINGS 1:6

STUDY NOTE FOR 1 KINGS 1:7 Joab the son of Zeruiah. Joab is the commander of the army of Israel and one of David’s longtime supporters (2 Sam. 2:13; 8:16; 18:2; 20:10, 23). His relationship with David has been strained by his harsh actions in putting down rebellions (2 Sam. 18:5; 19:5–8, 13; 1 Kin. 2:5, 6).

Abiathar the priest. Abiathar and Zadok are the two high priests appointed by David (1 Sam. 22:20–22; 2 Sam. 8:17 note). BACK TO 1 KINGS 1:7

STUDY NOTE FOR 1 KINGS 1:8 Benaiah the son of Jehoiada. Benaiah is the commander of the Cherethites and Pelethites, mercenary forces who have functioned in large measure as David’s royal guard (2 Sam. 8:18; 20:7; 23:20; 1 Chr. 18:17).

Nathan the prophet. The most prominent prophet during David’s reign (2 Sam. 7:1–17; 12:1–15).

Shimei. A different man from the one referred to in 2 Sam. 16:5–8; 1 Kin. 2:8, 36–46. Perhaps this person is “Shimei the son of Ela,” one of Solomon’s governors (4:18).

mighty men. See 2 Sam. 23:8–39. BACK TO 1 KINGS 1:8

STUDY NOTE FOR 1 KINGS 1:9 sacrificed. Again, Adonijah follows the example of Absalom (1:5 and notes; cf. 2 Sam. 15:7–12). This activity appears to be a coronation sacrifice and banquet (1:41; cf. 1 Sam. 9:22–24; 2 Sam. 15:10–12).

En-rogel. This spring is located south of the city. Because of their importance to the city, springs are considered to be an appropriate place for such activity (cf. 2 Sam. 17:17). BACK TO 1 KINGS 1:9

STUDY NOTE FOR 1 KINGS 1:11 Bathsheba the mother of Solomon. Queen mothers can play an influential role in the affairs of state (2:19; 15:13; 2 Kin. 10:13). As Solomon’s mother, Bathsheba has a major interest in seeing that Adonijah is thwarted in his plans to become king. BACK TO 1 KINGS 1:11

STUDY NOTE FOR 1 KINGS 1:12 save your own life and the life of your son. Since contenders for the throne in the ancient Near East often sought to consolidate their positions by eliminating all potential rivals, Nathan’s advice conveys a sense of urgency (cf. 15:29; 2 Kin. 10:11; 11:1). BACK TO 1 KINGS 1:12

STUDY NOTE FOR 1 KINGS 1:13 Why then is Adonijah king. Nathan’s advice plays on the ambiguity and instability inherent during a coup attempt. Actually David is still king, but Nathan’s words underscore the fact that Adonijah has also publicly claimed this status (vv. 5, 9). By confirming Bathsheba’s concerns, Nathan underscores the gravity of the situation to the “very old” king (v. 15). BACK TO 1 KINGS 1:13

STUDY NOTE FOR 1 KINGS 1:17 you swore. In Israel an oath taken in the Lord’s name constitutes a sacred obligation and, as such, is considered inviolable (Ex. 20:7; Lev. 19:12; Josh. 9:15, 18, 20; Judg. 11:30, 35; Eccl. 5:4–7). For the oath, see 1 Chr. 22:9, 10. BACK TO 1 KINGS 1:17

STUDY NOTE FOR 1 KINGS 1:20 tell them who shall sit on the throne. Only a public declaration that Solomon will succeed David as king will suffice to turn back Adonijah’s claim to the throne. BACK TO 1 KINGS 1:20

STUDY NOTE FOR 1 KINGS 1:24–27 have you said. Nathan incisively attacks the issue. Either David has privately affirmed Adonijah as heir apparent (and hence Nathan, Zadok, and Benaiah have been shunned), or David has not done so (and hence Adonijah has rebelled against his father). BACK TO 1 KINGS 1:24

STUDY NOTE FOR 1 KINGS 1:30 Solomon your son shall reign after me. Solomon will be the offspring through whom God will fulfill His promise of establishing the throne of his kingdom forever (2 Sam. 7:12, 13). BACK TO 1 KINGS 1:30

STUDY NOTE FOR 1 KINGS 1:33 Solomon ... on my own mule. Mules and donkeys are used as mounts of royalty (Judg. 10:4; 2 Sam. 13:29; 18:9; Zech. 9:9). David is therefore making a public declaration that Solomon is the heir. The triumphal entry of Christ may be a symbol of His kingship as the son of David (see Matt. 21:1–11).

Gihon. The Gihon spring, located about one-half mile (0.8 km) north of En-rogel (v. 9), is a major supply of water for Jerusalem in this era (2 Chr. 32:30; 33:14). Due to topography, En-rogel is not visible from Gihon; however, the two are within earshot (v. 41). BACK TO 1 KINGS 1:33

STUDY NOTE FOR 1 KINGS 1:34 anoint him king over Israel. Priests (Ex. 28:41; 29:4–9; Lev. 4:3, 5, 16), kings (1 Sam. 2:10; 9:16; 10:1), and occasionally prophets (1 Kin. 19:16), were anointed in ancient Israel. The Hebrew for “anointed” became a technical term for the Lord’s anointed, usually with royal connotations. The title is usually transliterated “messiah.” The Gk. word for “anointed” is christos (“Christ,” Matt. 1:17). Although Solomon receives God’s promises to David, those promises are fully realized only with the coming of Jesus Christ.

blow the trumpet and say, “Long live King Solomon!” A public celebration of Solomon’s new status as crown prince (cf. 1 Sam. 10:24; 2 Sam. 15:10; 16:16; 2 Kin. 9:13; 11:12), or perhaps David and Solomon have a co-regency for a short time. BACK TO 1 KINGS 1:34

STUDY NOTE FOR 1 KINGS 1:35 Israel and ... Judah. Although made up of twelve tribes, the nation is composed of two major units, Israel in the north and Judah in the south. When David became king, he had to command assent from both Judah (2 Sam. 2:4) and Israel (2 Sam. 5:3). As heir to the Davidic dynasty, Solomon becomes king of both areas at once. This description may also highlight a long-standing division between the north and the south that later results in two separate monarchies at the death of Solomon. BACK TO 1 KINGS 1:35

STUDY NOTE FOR 1 KINGS 1:38 Cherethites and the Pelethites. See note on v. 8. BACK TO 1 KINGS 1:38

STUDY NOTE FOR 1 KINGS 1:39 Zadok the priest. In ancient Israel both priests and prophets could officiate at the anointing of a king (1 Sam. 9:16; 16:12; 2 Kin. 9:1–3; 11:12).

tent. A reference to the tent David pitched (2 Sam. 6:17) to house the ark of the covenant (Ex. 37:1–9); not the same as the tabernacle of Moses (Ex. 35:4–29; 36:8–38; 1 Kin. 3:4; 1 Chr. 16:39; 21:29). BACK TO 1 KINGS 1:39

STUDY NOTE FOR 1 KINGS 1:41 Adonijah ... heard it. See note on v. 33. BACK TO 1 KINGS 1:41

STUDY NOTE FOR 1 KINGS 1:47 the king bowed himself. David praises God (v. 48) because his prayer for succession has been granted (cf. Gen. 47:31). BACK TO 1 KINGS 1:47

STUDY NOTE FOR 1 KINGS 1:49 trembled. The guests at Adonijah’s coronation festival are afraid because their attendance at the feast signifies that they are part of the rebellion. BACK TO 1 KINGS 1:49

STUDY NOTE FOR 1 KINGS 1:50 horns of the altar. These are projections resembling horns at the four corners on the top of the altar (Ex. 27:2; 29:12; Lev. 4:7; Ps. 118:27). The place of sacrifice is sacred, and Adonijah is seeking sanctuary there before God in the hope that he will not be killed (Ex. 21:12–14; 1 Kin. 2:28–34). BACK TO 1 KINGS 1:50

STUDY NOTE FOR 1 KINGS 1:52 If he will show himself a worthy man. Solomon spares Adonijah on condition that he conduct himself as a loyal citizen of Solomon’s kingdom. BACK TO 1 KINGS 1:52

STUDY NOTES FOR 1 KINGS 2

STUDY NOTE FOR 1 KINGS 2:1 he commanded Solomon. David, like Jacob (Gen. 49), Moses (Deut. 31:1–8), Joshua (Josh. 23), and Samuel (1 Sam. 12) before him, gives a final speech before his death. These speeches mark the transition from one era to another and the transfer of authority. BACK TO 1 KINGS 2:1

STUDY NOTE FOR 1 KINGS 2:2 the way of all the earth. A euphemism for death (Josh. 23:14).

Be strong, and show yourself a man. These instructions are suitable either before a warrior goes into battle or before a person undertakes a difficult task (Deut. 31:7, 23; Josh. 1:6, 7, 9, 18; 1 Sam. 4:9). BACK TO 1 KINGS 2:2

STUDY NOTE FOR 1 KINGS 2:3 walking in his ways and keeping his statutes. David admonishes Solomon to be faithful to God and so experience blessing (cf. Deut. 4:40; 6:2; 8:6, 11; 10:12–11:1). BACK TO 1 KINGS 2:3

STUDY NOTE FOR 1 KINGS 2:4 If your sons pay close attention to their way. David’s instructions to Solomon echo God’s promises to David through the prophet Nathan in 2 Sam. 7:8–16 and reaffirmed in David’s prayer in 2 Sam. 7:18–29. Here David underscores the need for covenant faithfulness (cf. 8:25, 26; 9:4, 5).

with all their heart and ... soul. An allusion to Deut. 4:29 and 6:5. When Jesus is asked what is the greatest commandment, He likewise quotes from Deut. 6:5 (Matt. 22:35–40). BACK TO 1 KINGS 2:4

STUDY NOTE FOR 1 KINGS 2:5 Joab the son of Zeruiah. Joab is the most successful, but also the most unscrupulous, of David’s generals (1:7 note). David calls on Solomon to see to it that the crimes Joab has committed against his rivals Abner (2 Sam. 3:22–30) and Amasa (cf. 2 Sam. 20:4–10) do not go unpunished. The way Joab tricked Abner and Amasa and murdered them was unlawful (Deut. 19:1–13; 21:1–9). This may, in reality, be not mere vengeance on David’s part but a political move to protect Solomon from Joab, who is particularly dangerous, violent, and without scruples. BACK TO 1 KINGS 2:5

STUDY NOTE FOR 1 KINGS 2:7 eat at your table. To enjoy a position of honor at the court and share in the bounty of the state (2 Sam. 9:7; 19:28; 2 Kin. 25:29; Neh. 5:17). BACK TO 1 KINGS 2:7

STUDY NOTE FOR 1 KINGS 2:8 Shimei the son of Gera. He cursed and stoned David, who was running from his son Absalom (2 Sam. 16:5–8). Shimei later begged for pardon, and David promised that Shimei would not die (2 Sam. 19:16–23). BACK TO 1 KINGS 2:8

STUDY NOTE FOR 1 KINGS 2:9 do not hold him guiltless. Cursing a ruler violates God’s law (Ex. 22:28; cf. 1 Kin. 21:10). BACK TO 1 KINGS 2:9

STUDY NOTE FOR 1 KINGS 2:10 the city of David. One of David’s major accomplishments was to capture Jerusalem, which became the nation’s capital. The city afterward bore the name of David in his honor (2 Sam. 5:7). David’s city was located on a spur between the Central Valley and the Kidron Valley. Solomon later expanded the city to the north to include the Ophel and Mount Moriah, the site of the temple complex. BACK TO 1 KINGS 2:10

STUDY NOTE FOR 1 KINGS 2:11 David reigned ... forty years. David ruled c. 1010–970 B.C.. During his last years he may have shared the throne with Solomon (1:38–40). BACK TO 1 KINGS 2:11

STUDY NOTE FOR 1 KINGS 2:15 all Israel fully expected me to reign. This is wishful thinking on Adonijah’s part (1:7–10).

it was his from the LORD. Adonijah claims to recognize the sanctity of Solomon’s reign, but his request for Abishag suggests otherwise. BACK TO 1 KINGS 2:15

STUDY NOTE FOR 1 KINGS 2:17 give me Abishag the Shunammite. In the ancient Near East, a large court and family were a sign of royal status. Abishag remained a virgin while she stayed with David (1:1–4), so Adonijah would not be technically breaking the law by marrying her (Deut. 22:30). Nonetheless, should Adonijah prove successful in marrying Abishag from David’s harem, this might constitute a claim to the throne and an open affront to Solomon’s power (cf. 2 Sam. 3:6, 7; 12:7, 8; 16:20–24). BACK TO 1 KINGS 2:17

STUDY NOTE FOR 1 KINGS 2:18–21 Bathsheba accedes to Adonijah’s request. It is unclear whether she has been taken in by Adonijah’s ruse or whether she is merely playing along, confident of what Solomon’s response will be. Adonijah’s caution suggests that he may not be looking to overthrow Solomon. By highlighting how Solomon breaks his word to his mother, the narrator implies that Solomon’s decision to execute Adonijah is an abuse of his royal power. BACK TO 1 KINGS 2:18

STUDY NOTE FOR 1 KINGS 2:19 his right. The “right” is a position of high honor (Ps. 110:1; Matt. 20:21). BACK TO 1 KINGS 2:19

STUDY NOTE FOR 1 KINGS 2:22 the kingdom also. Solomon likely considers Adonijah’s request to marry Abishag to be treasonous and an attempt to revive his conspiracy to take the throne. BACK TO 1 KINGS 2:22

STUDY NOTE FOR 1 KINGS 2:24 established. See v. 12.

a house, as he promised. According to 1 Kin. 11:42 and 14:21, Solomon’s son Rehoboam was born about a year before Solomon comes to power (cf. 1 Chr. 22:9, 10). BACK TO 1 KINGS 2:24

STUDY NOTE FOR 1 KINGS 2:26 Because Abiathar, as a holy priest, carried the ark (2 Sam. 15:24, 29) and shared David’s hardships (1 Sam. 22:20–23; 23:6–9; 30:7; 2 Sam. 17:15; 19:11), Solomon tempers the penalty he metes out to Abiathar, banishing him to Anathoth (his ancestral home). Anathoth was four miles (6 km) from Jerusalem. BACK TO 1 KINGS 2:26

STUDY NOTE FOR 1 KINGS 2:27 fulfilling the word. The writer of Kings is fond of pointing out God’s fulfillment of earlier promises (8:20; 12:15; 15:29; 16:12). In this case, the prophecy of a man of God concerning the demise and removal of Eli’s descendants from priestly office (1 Sam. 2:30–36) is realized during the reign of Solomon. BACK TO 1 KINGS 2:27

STUDY NOTE FOR 1 KINGS 2:28 Having heard of Adonijah’s execution and Abiathar’s banishment, Joab flees to “the tent of the LORD” (1:39 note), and grasps “the horns of the altar” (1:50 note) in the hope of escaping retribution. BACK TO 1 KINGS 2:28

STUDY NOTE FOR 1 KINGS 2:29 Go, strike him down. Joab can find asylum at the altar only if he accidentally caused the death of another (Ex. 21:14). Instead, Joab’s role in Adonijah’s sedition gives Solomon the opportunity to honor one of his father’s last requests (vv. 5, 6; 1:7 note). BACK TO 1 KINGS 2:29

STUDY NOTE FOR 1 KINGS 2:30, 31 It seems likely that the narrator of Kings does not approve of Solomon’s command to kill Joab at the altar. BACK TO 1 KINGS 2:30, 31

STUDY NOTE FOR 1 KINGS 2:32 Despite their earlier loyalties to Saul and Absalom, Abner became commander of the army of Israel (2 Sam. 2:8, 9) and Amasa commander of the army of Judah (2 Sam. 19:13; 20:4–10). Joab killed them because he perceived them as threats to his control of the military. BACK TO 1 KINGS 2:32

STUDY NOTE FOR 1 KINGS 2:35 Both Zadok and Abiathar played leading roles in Israel as priests appointed by David (2 Sam. 8:17 note). Zadok and his descendants now become the sole high priestly family in Israel (1 Sam. 2:35). BACK TO 1 KINGS 2:35

STUDY NOTE FOR 1 KINGS 2:36–46 The execution of Shimei is the third death ordered by Solomon in this chapter. As with Adonijah and Joab, the narrator suggests that Solomon does not act wisely in having Shimei killed. Strictly speaking, Shimei does not disobey Solomon’s instruction in v. 37, for his journey to Gath does not take him across the Kidron Valley. In each case it can be argued that Solomon displays an inability to judge appropriately. Only after he receives wisdom from God does this change (3:16–28). BACK TO 1 KINGS 2:36

STUDY NOTE FOR 1 KINGS 2:39 Gath. One of the five major Philistine cities (Josh. 13:3; 1 Sam. 21:10; 27:2). BACK TO 1 KINGS 2:39

STUDY NOTES FOR 1 KINGS 3

STUDY NOTE FOR 1 KINGS 3:1 a marriage alliance with Pharaoh. The name of the pharaoh mentioned here is not known but could be one of the last monarchs of the Twenty-First Egyptian Dynasty. Though Egypt is not particularly powerful in Solomon’s day, this treaty marriage attests the international prominence of Israel during the period of the united monarchy. BACK TO 1 KINGS 3:1

STUDY NOTE FOR 1 KINGS 3:2 sacrificing at the high places. When the Israelites entered the land of Canaan, they were supposed to destroy all the hilltop shrines of the Canaanites (Num. 33:52; Deut. 7:5; 12:3). Until the construction of the temple, Israel was allowed to worship at divinely sanctioned sites (Ex. 20:24; Judg. 6:24; 13:19; 1 Sam. 7:17; 9:12, 13). Solomon, however, continues the building of and worship at these sites even after the temple is built (11:7, 8), in disobedience to Deut. 12. BACK TO 1 KINGS 3:2

STUDY NOTE FOR 1 KINGS 3:3 the statutes. That is, the stipulations of the Mosaic covenant (2:3 note). BACK TO 1 KINGS 3:3

STUDY NOTE FOR 1 KINGS 3:4 the great high place. Chronicles says that the tabernacle of Moses and the ancient bronze altar were located at Gibeon (1 Chr. 21:29; 2 Chr. 1:2–6).

burnt offerings. Used for thanksgiving and atonement, the burnt offering was the most common type of offering. The animal was burned completely except for the hide, which was taken by the priest (Lev. 7:8). BACK TO 1 KINGS 3:4

STUDY NOTE FOR 1 KINGS 3:5 dream. This dream sets the stage for the first major period in Solomon’s tenure as king. For dreams as vehicles of revelation, see Gen. 26:24; 28:12; 31:11; 46:2; Num. 12:6; Judg. 7:13; Dan. 2:4; 7:1; Matt. 1:20; 2:12, 19, 22. BACK TO 1 KINGS 3:5

STUDY NOTE FOR 1 KINGS 3:7 little child. Solomon is young and inexperienced but is humble enough to admit it (cf. Jer. 1:6). BACK TO 1 KINGS 3:7

STUDY NOTE FOR 1 KINGS 3:8 a great people. Since the exodus from Egypt, the Israelites have grown in population to the point that elements of the promises to Abraham (Gen. 12:2; 13:16; 22:17, 18) and Jacob (Gen. 32:12) are now being realized. This large population presents its leader with considerable challenges. BACK TO 1 KINGS 3:8

STUDY NOTE FOR 1 KINGS 3:10 pleased the LORD. Solomon does not ask for the usual wishes of an oriental king: long life, wealth, or the death of his enemies (v. 11). BACK TO 1 KINGS 3:10

STUDY NOTE FOR 1 KINGS 3:12 none like you. Solomon’s wisdom is incomparable in the history of Israel (4:29–34; 10:6–9). BACK TO 1 KINGS 3:12

STUDY NOTE FOR 1 KINGS 3:14 if you will walk in my ways ... I will lengthen your days. Unlike the other divine gifts, a long life is contingent upon Solomon’s continuing faithfulness to God—a condition he will fail to fulfill (11:1–13). BACK TO 1 KINGS 3:14

STUDY NOTE FOR 1 KINGS 3:15 In gratitude to God, Solomon returns to Jerusalem, stands before the ark, the central symbol of God’s presence (Ex. 37:1–9), and offers burnt offerings (v. 4 note) and peace offerings (Lev. 3). BACK TO 1 KINGS 3:15

STUDY NOTE FOR 1 KINGS 3:16 came to the king. In the ancient Near East it was expected of a king that he would hear special cases and appeals (2 Sam. 14:4–21; 15:1–4). In this way the monarch was directly responsible to the people. BACK TO 1 KINGS 3:16

STUDY NOTE FOR 1 KINGS 3:24 a sword. Prior to this, Solomon used the sword to avenge his and his father’s enemies. Now he uses it as a sign of his new character and wisdom. BACK TO 1 KINGS 3:24

STUDY NOTE FOR 1 KINGS 3:25 give half to the one and half to the other. A legal tradition in the ancient Near East stipulated that if a judge could not determine who owned a disputed piece of property, he should divide it evenly between the two contestants (cf. Ex. 21:35). Solomon’s application of this tradition in this case is brilliant. BACK TO 1 KINGS 3:25

STUDY NOTE FOR 1 KINGS 3:28 they stood in awe of the king. Solomon’s ruling demonstrates that God has indeed given him “wisdom ... to do justice” (cf. v. 12; Prov. 16:10). BACK TO 1 KINGS 3:28

STUDY NOTES FOR 1 KINGS 4

STUDY NOTE FOR 1 KINGS 4:1 all Israel. Solomon, like David before him, rules over a united kingdom (1:35 note). BACK TO 1 KINGS 4:1

STUDY NOTE FOR 1 KINGS 4:2 son. In Hebrew, the word “son” can mean “descendant” (Gen. 31:28, 43). In this case, Azariah is probably the son of Ahimaaz (1 Chr. 6:8, 9) and thus the grandson of Zadok the priest.

the priest. The use of the definite article indicates that Azariah is now the chief priest. BACK TO 1 KINGS 4:2

STUDY NOTE FOR 1 KINGS 4:4 Zadok and Abiathar. The two leading priests during the reign of David and the beginning of Solomon’s reign. Solomon deposes Abiathar for supporting Adonijah (1:7; 2:27), while Azariah succeeds Zadok as priest during the reign of Solomon (v. 2). BACK TO 1 KINGS 4:4

STUDY NOTE FOR 1 KINGS 4:5 Nathan. His identity is unclear. Possibilities include the prophet Nathan (2 Sam. 7:2–17; 12:1–15; 1 Kin. 1:11) and the son of David (2 Sam. 5:14).

king’s friend. That is, an advisor to the king (see 2 Sam. 15:37; 16:16). BACK TO 1 KINGS 4:5

STUDY NOTE FOR 1 KINGS 4:6 in charge of the palace. This important post involves administering the palace and overseeing the king’s properties (1 Kin. 16:9; 18:3; 2 Kin. 18:18, 37; 19:2).

Adoniram. Also known as “Adoram,” he is in charge of forced labor during the reigns of David (2 Sam. 20:24), Solomon, and Rehoboam (12:18).

forced labor. This conscripted labor is performed primarily, but not exclusively, by captives of war from defeated nations (5:13–16; 9:15, 23; cf. Num. 31:25–47; Josh. 9:23). BACK TO 1 KINGS 4:6

STUDY NOTE FOR 1 KINGS 4:7 twelve officers. The new administrative districts overseen by these governors are not exactly the same as the old Israelite tribal areas, possibly because the tribes vary greatly in population and land holdings, and Solomon desires a steady monthly income for his government. Each district is responsible to provide food for the royal court one month per year on an annual rotation. BACK TO 1 KINGS 4:7

STUDY NOTE FOR 1 KINGS 4:12 Ahilud. This name has been discovered inscribed on a jar handle at khirbet Raddana from the twelfth century B.C.. BACK TO 1 KINGS 4:12

STUDY NOTE FOR 1 KINGS 4:19 Geber ... Gilead. For Sihon see Num. 32:33; Deut. 2:24–37. Subsequent to the Israelite capture of Sihon’s territory, the Israelites defeated King Og of Bashan and captured all his lands (east of the Sea of Chinneroth; see Num. 32:33; Deut. 3:1–11). Geber is therefore governor over a large district east of the Jordan. BACK TO 1 KINGS 4:19

STUDY NOTE FOR 1 KINGS 4:20 as many as the sand by the sea. A fulfillment of the promises to the patriarchs (3:8 note; cf. Gen. 22:17; 32:12).

ate ... drank ... happy. Solomon’s economic policies produce prosperity for the nation. BACK TO 1 KINGS 4:20

STUDY NOTE FOR 1 KINGS 4:21 to the border of Egypt. Perhaps to be identified with Wadi el-Arish in northeastern Sinai. The borders of Solomon’s kingdom are in essence the borders promised to Abraham (Gen. 15:18; 17:8; Deut. 1:7; 11:24; Josh. 1:4). Hence, in the presentation of Kings, Solomon rules over an empire representing the long-awaited fulfillment of the patriarchal promises (cf. vv. 24, 25). BACK TO 1 KINGS 4:21

STUDY NOTE FOR 1 KINGS 4:22 provision for one day. These are for Solomon’s court, palace, and extended family. BACK TO 1 KINGS 4:22

STUDY NOTE FOR 1 KINGS 4:24 Tiphsah to Gaza. Tiphsah is located on the west bank of the Euphrates, and Gaza is located on the southeastern Mediterranean coast.

peace on all sides. David had to fight many wars to secure the kingdom, and Solomon enjoyed the result. Conditions of peace were a prerequisite for major building projects such as the temple and palace (2 Sam. 7:10, 11; 1 Kin. 5:3–5). BACK TO 1 KINGS 4:24

STUDY NOTE FOR 1 KINGS 4:26 40,000 stalls. There are variations in the versions as to how many stalls for chariot horses Solomon had. If the “12,000 horsemen” means “12,000 horses” then each stall has three horses, the normal complement for a chariot being two primary horses and one reserve. According to 10:26, Solomon has 1,400 chariots. Solomon’s chariot force and bureaucracy require ample, regular provisions (vv. 27, 28). BACK TO 1 KINGS 4:26

STUDY NOTE FOR 1 KINGS 4:30 the east. That is, Mesopotamia to the northeast (Gen. 29:1) and Arabia to the east (Jer. 49:28; Ezek. 25:4, 10).

Egypt. Examples of wisdom literature from both Mesopotamia and Egypt have been discovered and translated. BACK TO 1 KINGS 4:30

STUDY NOTE FOR 1 KINGS 4:32 proverbs ... songs. Solomon is a lover and supporter of wisdom literature and is himself an accomplished author. In fact, the book of Proverbs opens with the words, “The proverbs of Solomon, son of David, king of Israel.” BACK TO 1 KINGS 4:32

STUDY NOTE FOR 1 KINGS 4:33 trees ... beasts ... birds. Solomon takes a special interest in nature. By writing proverbs, Solomon gives order to social relations; by listing fauna and flora, he gives order to the elements of his kingdom. BACK TO 1 KINGS 4:33

STUDY NOTE FOR 1 KINGS 4:34 people of all nations. Solomon acquires an international reputation for wisdom during his lifetime. The monarchs of various nations send emissaries to learn from Solomon’s erudition. The Ebla texts from 2350 B.C. mention learned men from many nations lecturing in Ebla, showing how early such travel was possible. BACK TO 1 KINGS 4:34

STUDY NOTES FOR 1 KINGS 5

STUDY NOTE FOR 1 KINGS 5:1 Hiram king of Tyre. Tyre is a city on the Mediterranean coast, in modern-day Lebanon. Since Hiram ruled c. 980–947 B.C.., his reign overlaps both David’s and Solomon’s.

Hiram always loved David. Hiram supplied materials and workers when David built himself a palace (2 Sam. 5:11). BACK TO 1 KINGS 5:1

STUDY NOTE FOR 1 KINGS 5:3 the warfare with which his enemies surrounded him. Even though David wanted to build the temple himself, he spent much of his reign expanding and consolidating the kingdom (2 Sam. 7:10, 11). In a play on the Hebrew word for “house,” the prophet Nathan told David that God would build a “house,” or dynasty, for him, while David’s offspring would build a “house,” or temple, for God (2 Sam. 7:12–16). Through God’s grace, Solomon is implementing the promise made to his father David. BACK TO 1 KINGS 5:3

STUDY NOTE FOR 1 KINGS 5:4 rest on every side. The rest that many of Israel’s leaders had hoped for (Ex. 33:14; Deut. 25:19; Josh. 1:13, 15; 2 Sam. 7:11) is now a reality. BACK TO 1 KINGS 5:4

STUDY NOTE FOR 1 KINGS 5:5 the name of the LORD. In Semitic culture, a name is thought to reveal something of a person’s character and identity (Gen. 17:5; 32:28; Ex. 3:13, 14; 34:6, 7; Deut. 12:5). See 2 Sam. 7:13.

Your son. Solomon refers explicitly to God’s promise in 2 Sam. 7:12, 13. BACK TO 1 KINGS 5:5

STUDY NOTE FOR 1 KINGS 5:6 cedars of Lebanon. These trees were famous in the ancient Near East and often used in building royal palaces and temples.

no one ... who knows how. The Israelites do not have the craftsmen and artisans needed to construct the temple by themselves.

Sidonians. Taken in a narrow sense, they are the residents of the port city of Sidon north of Tyre. Here the term probably refers to the inhabitants of Tyre, Gebal (Byblos), and Sidon, the people who are later called the “Phoenicians.” BACK TO 1 KINGS 5:6

STUDY NOTE FOR 1 KINGS 5:7 Blessed be the LORD this day. Even a foreign king acknowledges the accomplishments of Israel’s God manifested through King Solomon (cf. 10:6–9). BACK TO 1 KINGS 5:7

STUDY NOTE FOR 1 KINGS 5:9 food for my household. In exchange for Hiram’s help, Solomon is expected to supply food for Hiram’s court (v. 11) and wages for his workers (v. 6). BACK TO 1 KINGS 5:9

STUDY NOTE FOR 1 KINGS 5:12 the LORD gave Solomon wisdom. Solomon’s administrative and political talents are again associated with God’s gift of wisdom. (cf. Deut. 1:15; Is. 11:2–4). BACK TO 1 KINGS 5:12

STUDY NOTE FOR 1 KINGS 5:13 drafted forced labor out of all Israel. Solomon presses some of his own people into service as forced laborers on his building projects. This policy is deeply resented and contributes in no small way to the division of the kingdom after Solomon’s death (9:22; 12:4, 16 and notes). BACK TO 1 KINGS 5:13

STUDY NOTE FOR 1 KINGS 5:14 Adoniram. See note on 4:6. BACK TO 1 KINGS 5:14

STUDY NOTE FOR 1 KINGS 5:17 dressed stones. A likely reference to the ashlar masonry used in royal Israelite architecture of the period of the united monarchy. The use of such building materials and methods is an indicator of material prosperity. BACK TO 1 KINGS 5:17

STUDY NOTE FOR 1 KINGS 5:18 men of Gebal. In this era, Gebal (or Byblos) is known internationally for its trade in papyrus, the ancient form of paper made from pressed and dried cuttings of papyrus reed. BACK TO 1 KINGS 5:18

STUDY NOTES FOR 1 KINGS 6

STUDY NOTE FOR 1 KINGS 6:1 four hundred and eightieth year. The author’s chronology reflects how momentous the construction of the temple is for Israel’s life under God. The building of the temple under Solomon is the culmination of a long series of events that began with the deliverance out of Egypt.

fourth year of Solomon’s reign. Approximately 966 B.C., placing the exodus in the year 1446 B.C.. Some scholars date the exodus in the thirteenth century B.C.. They understand four hundred eighty years in one of two ways. Some take it as a figurative number representing twelve generations of forty years each. Others, on the basis of ancient Near Eastern custom, argue that the figure is the total of a sequence of periods, some of them overlapping. BACK TO 1 KINGS 6:1

STUDY NOTE FOR 1 KINGS 6:2 The house ... for the LORD. There are a number of similarities between the tabernacle and the temple, although the temple is twice the size of the tabernacle (Ex. 26:15–30; 36:20–34). Both are divided into three main sections: a vestibule, a sanctuary (the Holy Place), and an inner sanctuary (the Most Holy Place). This three-part structure is common in other ancient Near Eastern temples. Israel’s sanctuary differs radically from a pagan sanctuary because it has no idols or standing stones. At its center is the ark of the covenant containing the Ten Commandments, the moral will of God that orders Israel’s life (Deut. 10:4, 5; 1 Kin. 8:6–9). BACK TO 1 KINGS 6:2

STUDY NOTE FOR 1 KINGS 6:4 windows with recessed frames. Wide on the inner side of the wall, these windows gradually slope to form a slit on the outer wall. BACK TO 1 KINGS 6:4

STUDY NOTE FOR 1 KINGS 6:5 chambers. These rooms surround the Most Holy Place and the Holy Place but not the vestibule. They are used for storage. BACK TO 1 KINGS 6:5

STUDY NOTE FOR 1 KINGS 6:6 The lowest story. The total height of the three stories of side rooms is not as high as the main temple itself. BACK TO 1 KINGS 6:6

STUDY NOTE FOR 1 KINGS 6:8 entrance for the lowest story. That is, of the side rooms (see text note). BACK TO 1 KINGS 6:8

STUDY NOTE FOR 1 KINGS 6:12 if you will walk in my statutes. With special reference to the building of the temple, God reminds Solomon that the promises to David require covenant fidelity on Solomon’s part (2:3, 4 and notes). BACK TO 1 KINGS 6:12

STUDY NOTE FOR 1 KINGS 6:13 will not forsake my people. The existence of the temple does not guarantee the presence of God with Israel. Loyalty to the Torah born of Israel’s trust only in the Lord is the main issue in the people’s relationship with God (cf. 2:3 note; 9:6–9). BACK TO 1 KINGS 6:13

STUDY NOTE FOR 1 KINGS 6:16 an inner sanctuary, as the Most Holy Place. The Most Holy Place, a perfect cube about thirty feet (9 m) on a side (v. 20), is the most sacred area of the temple. It contains the ark of the covenant (v. 19) and the cherubim. Only the high priest is allowed to enter this room and then only on one day a year, the Day of Atonement (Heb. Yom Kippur; Lev. 16; 23:26–32; Num. 29:7–11). The tabernacle has a Most Holy Place (Ex. 26:33; cf. Heb. 9:12). BACK TO 1 KINGS 6:16

STUDY NOTE FOR 1 KINGS 6:19 the ark of the covenant of the LORD. The central symbol of the Israelite’s communion with God, the ark contains the two tablets of the covenant (Ex. 25:21; Deut. 9:9). BACK TO 1 KINGS 6:19

STUDY NOTE FOR 1 KINGS 6:20 overlaid it with pure gold. The temple is beautiful and costly. In its glory and beauty, this earthly temple resembles God’s heavenly temple (8:36, 39; Heb. 9:11, 23, 24). BACK TO 1 KINGS 6:20

STUDY NOTE FOR 1 KINGS 6:22 altar that belonged to the inner sanctuary. Probably an incense altar (7:48; cf. Ex. 30:1, 6; 37:25–28; Heb. 9:4). BACK TO 1 KINGS 6:22

STUDY NOTE FOR 1 KINGS 6:23 two cherubim. Winged creatures with human faces (cf. Gen. 3:24; Ezek. 41:18, 19), the two cherubim stand as guardians on either side of the ark (8:6, 7; 2 Chr. 3:10–13). The tips of their unfolded wings reached ten cubits high, or half the height of the Most Holy Place itself (v. 16). In the ancient Near East, kings were sometimes depicted as sitting upon a throne supported by cherubim. The cherubim in the temple may represent God’s symbolic enthronement in the Most Holy Place. God is present with His people and associates Himself in a special way with this place of worship (1 Sam. 4:4; 6:2; 1 Kin. 8:10–13; 2 Kin. 19:15; Ps. 80:1; 99:1). BACK TO 1 KINGS 6:23

STUDY NOTE FOR 1 KINGS 6:29 palm trees and open flowers. An image reminiscent of the garden of Eden in Gen. 2. Though our first ancestors were expelled from Paradise because of their rebellion against God (Gen. 3:24), and we share their expulsion, communion with God is still possible through His grace. BACK TO 1 KINGS 6:29

STUDY NOTE FOR 1 KINGS 6:36 the inner court. Part of the exterior courtyard surrounding the temple, where the great altar and the molten sea are situated (cf. 7:23–26). Access to this area nearest the temple itself seems to be restricted to the priests (2 Chr. 4:9).

three courses. Each layer of stone is separated by a layer of cedar beams (cf. Ezra 6:4). Similar constructions have been unearthed at Megiddo. BACK TO 1 KINGS 6:36

STUDY NOTE FOR 1 KINGS 6:38 seven years. It takes Solomon seven years to build the temple, whereas it takes him thirteen years to build his palace (7:1). That it takes Solomon longer to build his own palace suggests a concern for his glory that rivals his concern for the glory of the Lord. BACK TO 1 KINGS 6:38

STUDY NOTES FOR 1 KINGS 7

STUDY NOTE FOR 1 KINGS 7:2 the House of the Forest of Lebanon. Probably so named because of the extensive use of Lebanon cedar inside. This complex includes an armory (10:16, 17) and is probably located immediately south of the temple.

length ... a hundred cubits and its breadth fifty ... and its height thirty. Although the same height as the temple, Solomon’s palace is considerably longer and more than twice as wide (6:2). BACK TO 1 KINGS 7:2

STUDY NOTE FOR 1 KINGS 7:6 the Hall of Pillars. Half the length of the palace and about two-thirds of the width (7:2), this colonnade is probably an impressive entrance hall. BACK TO 1 KINGS 7:6

STUDY NOTE FOR 1 KINGS 7:7 the Hall of Judgment. The place where Solomon formally carries out his duties as administrator of God’s holy kingdom (3:16 note). BACK TO 1 KINGS 7:7

STUDY NOTE FOR 1 KINGS 7:13–51 This part of the account is not placed chronologically; Solomon actually begins making arrangements for equipping the temple before to its actual completion (2 Chr. 2:7, 13, 14).

7:13 Hiram. He should not be confused with Hiram the king of Tyre with whom Solomon has ratified a treaty for the supply of materials and craftsmen (5:1–12). This Hiram is of mixed lineage: his father is a native of Tyre, but his mother is an Israelite. BACK TO 1 KINGS 7:13

STUDY NOTE FOR 1 KINGS 7:14 full of wisdom, understanding, and skill for making any work in bronze. This resembles the description of Bezalel, who oversaw the construction of the tabernacle (Ex. 31:2, 3; 35:30, 31). BACK TO 1 KINGS 7:14

STUDY NOTE FOR 1 KINGS 7:15 two pillars of bronze. One pillar is on each side of the temple’s entrance (v. 21). They are called Jachin and Boaz. It is unclear whether they are freestanding or whether they support a roof that may also cover the porch of the temple. BACK TO 1 KINGS 7:15

STUDY NOTE FOR 1 KINGS 7:16 two capitals. It was common in the ancient Near East to lavish capitals with ornate decoration. BACK TO 1 KINGS 7:16

STUDY NOTE FOR 1 KINGS 7:23 the sea of cast metal. A huge circular basin holding up to eight thousand gallons (30,283 L) of water (2 Chr. 4:5 note). According to Chronicles, the priests use the sea for cleansing (2 Chr. 4:6). Its symbolic significance is disputed. Some scholars highlight the positive attributes of water as life-giving, while others argue that the bronze sea commemorates God’s power over the forces of chaos, typified by the sea (cf. Rev. 21:1). BACK TO 1 KINGS 7:23

STUDY NOTE FOR 1 KINGS 7:25 twelve oxen. The sea rests on four triads of oxen pointed in the four cardinal directions. In the ancient Near East, oxen symbolized physical and reproductive potency. Their arrangement is indicative of God’s universal lordship. BACK TO 1 KINGS 7:25

STUDY NOTE FOR 1 KINGS 7:27 ten stands of bronze. These portable and highly decorated wagons hold water basins (v. 38). The priests use the water to wash sections of animals that have been slaughtered for burnt offerings (Lev. 1:9, 13; 2 Chr. 4:6). BACK TO 1 KINGS 7:27

STUDY NOTE FOR 1 KINGS 7:40 shovels, and the basins. Priests use the shovels to remove ashes from the altar and the bowls for rituals involving blood or water (Ex. 27:3; Jer. 52:18). BACK TO 1 KINGS 7:40

STUDY NOTE FOR 1 KINGS 7:46 Succoth. This center of metallurgy is located east of the Jordan, north of the Wadi Jabbok (Gen. 33:17; Josh. 13:27; Judg. 8:4, 5). Zarethan is nearby. BACK TO 1 KINGS 7:46

STUDY NOTE FOR 1 KINGS 7:48 the golden altar ... table. The same altar described in 6:22. The bread of the Presence or holy bread (1 Sam. 21:4, 6) arranged on the golden table is understood as an offering before God (Ex. 25:23–30; Lev. 24:5–9; Num. 4:7; 2 Chr. 13:11; Matt. 12:4). BACK TO 1 KINGS 7:48

STUDY NOTE FOR 1 KINGS 7:49 lampstands. There are ten lampstands in the temple as compared to only one in the tabernacle (Ex. 25:31–40; 26:35). BACK TO 1 KINGS 7:49

STUDY NOTE FOR 1 KINGS 7:51 David his father. During his reign, David accumulated booty from military campaigns and received tribute from a variety of states (2 Sam. 8:9–12; 1 Chr. 18:7–11; 2 Chr. 5:1).

treasuries of the house of the LORD. Depositories for the government’s wealth, sometimes used as tribute by the kings to ward off foreign invaders (15:18; 2 Kin. 12:18; 18:13–16). The treasure is also the object of raids by opposing kings (14:25, 26; 2 Kin. 14:13, 14). BACK TO 1 KINGS 7:51

STUDY NOTES FOR 1 KINGS 8

STUDY NOTE FOR 1 KINGS 8:1 the elders of Israel. Senior leaders who are in charge of local government and justice throughout OT history (Ex. 18:13–26; Num. 11:16–30; Judg. 21:16–24; 1 Sam. 8:1–9).

the city of David, which is Zion. This oldest section of Jerusalem is south of the temple. David earlier brought the ark from the house of Obed-edom in Baale-judah to Zion (2 Sam. 6:1–19). BACK TO 1 KINGS 8:1

STUDY NOTE FOR 1 KINGS 8:2 the feast. Solomon apparently waits eleven months to dedicate the temple (6:38) so that the ceremony can be part of the Feast of Booths in the New Year, which is commemorated during the seventh month (Lev. 23:34; Deut. 16:13–15). BACK TO 1 KINGS 8:2

STUDY NOTE FOR 1 KINGS 8:4 the tent of meeting. The tabernacle along with all its furnishings is brought, presumably from Gibeon (3:4 note), by the priests and the Levites. BACK TO 1 KINGS 8:4

STUDY NOTE FOR 1 KINGS 8:6 underneath the wings of the cherubim. See note on 6:23. BACK TO 1 KINGS 8:6

STUDY NOTE FOR 1 KINGS 8:8 to this day. Statements to this effect (9:13, 21; 10:12; 12:19) are written from the perspective of a writer who lived before the destruction of the temple (586 B.C.). See Introduction: Author. BACK TO 1 KINGS 8:8

STUDY NOTE FOR 1 KINGS 8:9 the two tablets of stone. The copy of the Ten Commandments (cf. v. 21; Ex. 34:1; Deut. 9:11).

Horeb. The name of the region within which Mount Sinai stands. BACK TO 1 KINGS 8:9

STUDY NOTE FOR 1 KINGS 8:10 a cloud filled the house of the LORD. After the exodus from Egypt, God led His people through the wilderness with a pillar of cloud by day and a pillar of fire by night (Ex. 13:21; 40:36–38). At Mount Sinai, God revealed Himself in a cloud (Ex. 19:9; 24:15–18). When the tabernacle was constructed, God covered it with the cloud and filled it with His glory (Ex. 40:34, 35; cf. Lev. 16:2). Now He shows His approval of the newly constructed sanctuary by appearing in this cloud theophany. BACK TO 1 KINGS 8:10

STUDY NOTE FOR 1 KINGS 8:12 dwell in thick darkness. No one can see God and live, but God can reveal Himself and manifest His love toward His people in indirect ways (v. 10 note). Cf. the thick darkness in Ex. 20:21; Deut. 4:11; and 5:22. BACK TO 1 KINGS 8:12

STUDY NOTE FOR 1 KINGS 8:13 a place for you to dwell in forever. The temple, as a divinely sanctioned place for prayer and sacrifice, is the place of God’s presence among His people (Pss. 76:2; 132:13, 14; Is. 8:18; Amos 1:2). BACK TO 1 KINGS 8:13

STUDY NOTE FOR 1 KINGS 8:22 spread out his hands. This gesture signifies prayer (Ex. 9:29; Is. 1:15; 1 Tim. 2:8). BACK TO 1 KINGS 8:22

STUDY NOTE FOR 1 KINGS 8:23 there is no God like you. The incomparability of God is a prominent theme throughout the Scriptures (Ex. 15:11; Deut. 4:39; Ps. 86:8; Mark 12:29–32; Eph. 4:6; Rev. 19:6). God’s fidelity is not temporary (3:6; 8:16; Deut. 7:9, 12; Ps. 52:8; Heb. 13:8), nor is His power limited to a specific country (vv. 41–43; Jon. 1:9). BACK TO 1 KINGS 8:23

STUDY NOTE FOR 1 KINGS 8:25 if only your sons pay close attention. Solomon repeats the condition that his dynasty will continue to rule Israel only if David’s descendants remain faithful to God (2:3, 4; 6:11–13; 9:4–9; 11:11–13). BACK TO 1 KINGS 8:25

STUDY NOTE FOR 1 KINGS 8:29 My name shall be there. God promised that He would be present in a special way in the Jerusalem temple, and Solomon implores God to hear the prayers that are directed toward the temple (Dan. 6:10; 9:17; Jon. 2:4). BACK TO 1 KINGS 8:29

STUDY NOTE FOR 1 KINGS 8:31 an oath. In certain trials the suspect might be required to take an oath of innocence at the sanctuary to corroborate his defense (Ex. 22:7–12; Num. 5:11–31). Solomon prays that God, through His involvement in the suspects’ lives, will condemn the guilty and declare the innocent not guilty (v. 32). BACK TO 1 KINGS 8:31

STUDY NOTE FOR 1 KINGS 8:33 because they have sinned against you. Not a defeat by an enemy’s god, but a defeat of Israel by God Himself due to Israel’s infidelity (Deut. 28:25; Josh. 7; 2 Chr. 36:15–19; Lam. 2:1–8). BACK TO 1 KINGS 8:33

STUDY NOTE FOR 1 KINGS 8:34 bring them again to the land. During Solomon’s time, it is not unusual for the army and people defeated in war to be deported to another land. Solomon asks God to be merciful and restore those who ask His forgiveness. BACK TO 1 KINGS 8:34

STUDY NOTE FOR 1 KINGS 8:35 When heaven is shut up. Just as God directs the fate of His people in war, so also God controls the world of nature. Drought is a curse of the covenant (17:1; cf. Deut. 11:16, 17; 28:22–24; Amos 4:7, 8). BACK TO 1 KINGS 8:35

STUDY NOTE FOR 1 KINGS 8:37 famine ... sickness. Solomon lists a wide variety of afflictions: famine, pestilence, locusts, war, and sickness, all mentioned in Deut. 28. BACK TO 1 KINGS 8:37

STUDY NOTE FOR 1 KINGS 8:39 render to each ... according to all his ways. Solomon prays that God would use His infinite knowledge to establish justice among His people. BACK TO 1 KINGS 8:39

STUDY NOTE FOR 1 KINGS 8:43 that all the peoples of the earth may know your name. Solomon prays that one day all peoples would commit their lives to God, just as Israel does (cf. Is. 56:6–8; Zech. 8:23; Matt. 28:19). BACK TO 1 KINGS 8:43

STUDY NOTE FOR 1 KINGS 8:44 If your people go out to battle. Solomon is referring to military endeavors taken at divine behest (20:13–30; cf. Lev. 26:7; Deut. 20; 21:10; 1 Sam. 23:2, 4; 2 Sam. 5:19, 24). BACK TO 1 KINGS 8:44

STUDY NOTE FOR 1 KINGS 8:46 no one who does not sin. See theological note “Human Depravity” on p. 889.

they are carried away captive. Exile from the land is one of the most severe curses in the Sinaitic covenant (v. 33 note; Lev. 26:33–45; Deut. 28:64–68; 30:1–5). Exile is also a curse in a number of ancient Near Eastern treaties. BACK TO 1 KINGS 8:46

STUDY NOTE FOR 1 KINGS 8:50 forgive your people. Being outside the land of Israel does not mean that God’s promises are no longer operative (Neh. 1:11). Solomon beseeches God to cause the exiles’ captors to show mercy toward their captives (Ps. 106:46). BACK TO 1 KINGS 8:50

STUDY NOTE FOR 1 KINGS 8:53 For you separated them. Since God specifically chose Israel and liberated that nation from Egypt to become His special inheritance (Ex. 19:3–6; Deut. 4:20; 9:26), Solomon prays that God will not forget this history of redemption when Israel is in exile. BACK TO 1 KINGS 8:53

STUDY NOTE FOR 1 KINGS 8:56 the LORD who has given rest to his people. After considerable upheaval in the period of wilderness wandering and conquest, Israel has experienced the fulfillment of what God had promised through His servant Moses (5:4 note; Ex. 33:14; Deut. 12:10). In the NT, where we see the Lord’s fulfillment of his promises all the more, Christians are exhorted to make every effort to enter God’s rest (Heb. 4:11; cf. Rev. 14:13). BACK TO 1 KINGS 8:56

STUDY NOTE FOR 1 KINGS 8:60 there is no other. The other gods that people worship are fabricated; the only real God is the God of Israel (cf. Deut. 4:35). BACK TO 1 KINGS 8:60

STUDY NOTE FOR 1 KINGS 8:63 22,000 oxen. Over the course of fourteen days of dedicatory festivities, Solomon and the multitude of people present in Jerusalem offer a multitude of sacrifices, far more than at the comparatively modest dedication of the second temple (Ezra 6:16–18). BACK TO 1 KINGS 8:63

STUDY NOTE FOR 1 KINGS 8:64 offering. For burnt offerings, see note on 3:4. Grain offerings often accompanied animal sacrifices (Lev. 2; 7:11–14; 8:26–28; 9:4; 14:20; Num. 15:1–10) and are indications of the worshiper’s gratitude and praise. For peace offerings, see Lev. 3.

the bronze altar. This altar on which sacrifices are burned is located in front of the temple (vv. 22, 54) and is different from the incense altar inside the temple (6:22 note). BACK TO 1 KINGS 8:64

STUDY NOTE FOR 1 KINGS 8:65 Lebo-hamath. A city in central Syria located on the Orontes River approximately fifteen miles (24 km) directly east of Byblos.

Brook of Egypt. See 4:21. BACK TO 1 KINGS 8:65

STUDY NOTE FOR 1 KINGS 8:66 all the goodness that the LORD had shown to David his servant and to Israel his people. God has graciously fulfilled His commitment to David that one of his offspring would build the temple he wanted to build (2 Sam. 7:1–16). God also gives Israel a central sanctuary (Deut. 12) and rest from their enemies (1 Kin. 5:4). BACK TO 1 KINGS 8:66

STUDY NOTES FOR 1 KINGS 9

STUDY NOTE FOR 1 KINGS 9:2 second time. The first appearance of God to Solomon was at Gibeon, where the Lord asked the king what He could give to him (3:5). BACK TO 1 KINGS 9:2

STUDY NOTE FOR 1 KINGS 9:3 have consecrated. God has made the temple holy by being present in a special way (8:10–13, 29). BACK TO 1 KINGS 9:3

STUDY NOTE FOR 1 KINGS 9:4 if you will walk. The attention shifts to the conduct of Solomon and future kings. As stated previously (2:3, 4 and notes; 8:25), the future dominion of David’s descendants over Israel is contingent on their fidelity to the Torah. BACK TO 1 KINGS 9:4

STUDY NOTE FOR 1 KINGS 9:7 cut off. The presence of the temple is not an unchangeable guarantee against the consequences of prolonged covenant infidelity (6:13 note). The covenant curses will come into effect if the king and people are unfaithful (Deut. 28:37; Jer. 19:8). Disobedience and apostasy will result in exile from the land of promise. BACK TO 1 KINGS 9:7

STUDY NOTE FOR 1 KINGS 9:9 abandoned. Other peoples will understand the cause of the unusual spectacle of God destroying His own temple and exiling His people (Deut. 29:24–28). BACK TO 1 KINGS 9:9

STUDY NOTE FOR 1 KINGS 9:10–10:29 This section highlights Solomon’s glory by summarizing his building projects (9:10–28), his fame (10:1–13), and his great riches (10:14–29).

9:10 At the end of twenty years. Given the earlier chronological notices (6:1, 37, 38; 7:1), this occurs c. 946 B.C.. BACK TO 1 KINGS 9:10

STUDY NOTE FOR 1 KINGS 9:11 Solomon gave to Hiram twenty cities. Although Solomon and Hiram made an earlier agreement (5:1–12), it appears that Solomon is now in financial difficulty. In exchange for Hiram sending Solomon 120 talents (four-and-a-half tons) of gold (v. 14), Solomon grants Hiram twenty cities in Galilee (cf. 2 Chr. 8:2 and note). BACK TO 1 KINGS 9:11

STUDY NOTE FOR 1 KINGS 9:13 Cabul. This name perhaps reflects a Hebrew construction that means “as not” or “as good as nothing.” Another possibility is that it stems from a Hebrew verb that means “to fetter” (cf. Ps. 149:8), and thus Hiram believes that he has been shackled with towns of dubious worth. BACK TO 1 KINGS 9:13

STUDY NOTE FOR 1 KINGS 9:14 120 talents of gold. At first glance, this seems like a huge amount of gold. Nevertheless, the gold Solomon receives from Hiram is not as much as the 150 talents of gold Tiglath-pileser III of Assyria later claims to receive from Tyre c. 730 B.C.. Solomon’s accumulation of gold is emphasized throughout his reign (9:28; 10:22). BACK TO 1 KINGS 9:14

STUDY NOTE FOR 1 KINGS 9:15 the Millo. As the city of Jerusalem expanded northward along the Ophel ridge, it was necessary to build supporting earthworks for the city’s fortifications. The Millo (lit. “filling”) was apparently such a restraining structure constructed east of the palace to fill in a depression along the top of the ridge (v. 24; 11:27; cf. 2 Sam. 5:9; 2 Kin. 12:20; 2 Chr. 32:5). Archaeologists have uncovered a stepped-stone structure on the Ophel ridge that perhaps served as the Millo.

Hazor and Megiddo and Gezer. These towns are strategically located along major trade routes. Hazor is ten miles (16 km) north of the Sea of Chinneroth (Galilee); Megiddo is at the opening onto the Jezreel Valley of a strategic pass through the Carmel ridge. Gezer is twenty miles (32 km) west of Jerusalem. Archaeological excavation has revealed identical Solomonic gates and outer-wall systems at each of these sites. By fortifying these three sites, Solomon has consolidated his control of trade and commerce. BACK TO 1 KINGS 9:15

STUDY NOTE FOR 1 KINGS 9:16 Pharaoh ... had gone up and captured Gezer. Gezer remained in Canaanite hands, despite the Israelite conquest (Josh. 16:10; Judg. 1:29). The pharaoh captured Gezer, perhaps from the Philistines. Since Egypt and Israel have a treaty (3:1), it is in the interest of both countries not to have Gezer in hostile hands. BACK TO 1 KINGS 9:16

STUDY NOTE FOR 1 KINGS 9:17 Lower Beth-horon. Eleven miles (18 km) northwest of Jerusalem (cf. Josh. 16:3) at the foot of a strategic pass controlling access to the Judean highlands. BACK TO 1 KINGS 9:17

STUDY NOTE FOR 1 KINGS 9:18 Baalath. Eight miles (13 km) northeast of Ashdod, near the Mediterranean coast (cf. Josh. 19:44).

Tamar. Sixteen miles (26 km) southwest of the Dead Sea (Judg. 1:16). Tamar means “palm” (Ezek. 47:19; 48:28).

in the wilderness, in the land of Judah. Excavators have discovered a series of fortresses in the northern Negev built during the reign of Solomon to serve, in particular, against an invasion from Egypt. BACK TO 1 KINGS 9:18

STUDY NOTE FOR 1 KINGS 9:20 the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites. When Israel entered the land of Canaan, they were to destroy completely the nations living there (Deut. 7:1, 2; 20:17; Josh. 3:10; 9:1). The Israelites did not do this in any systematic fashion (Josh. 16:10; Judg. 1, 2; 3:5), and Solomon’s policy is to conscript the descendants of these peoples permanently (v. 21). BACK TO 1 KINGS 9:20

STUDY NOTE FOR 1 KINGS 9:22 Solomon made no slaves. Solomon conscripts permanently foreign peoples living in the land, but the Israelite workers he conscripts serve for fixed periods of time (5:13 note; 12:4 note). BACK TO 1 KINGS 9:22

STUDY NOTE FOR 1 KINGS 9:26 Ezion-geber. So as not to be dependent on the merchant navies and ports of other nations, Solomon builds ships at Ezion-geber, his own port. This is a new venture for Israel, and Solomon enlists the help of his ally Hiram of Tyre, who supplies sailors to accompany Solomon’s own (v. 27).

Red Sea. Here, the Gulf of Aqaba (Jer. 49:20, 21). BACK TO 1 KINGS 9:26

STUDY NOTE FOR 1 KINGS 9:28 Ophir. The location of Ophir is disputed (Job 28:16; Ps. 45:9; Is. 13:12). Suggestions include western Arabia, the Horn of Africa, and India. BACK TO 1 KINGS 9:28

STUDY NOTES FOR 1 KINGS 10

STUDY NOTE FOR 1 KINGS 10:1 Sheba. Two main suggestions for this location are southwest Arabia (modern Yemen) and northern Arabia, the land of the Sabeans (Job 1:15; 6:19; Ps. 72:10).

concerning the name of the LORD. The queen of Sheba comes to Jerusalem not simply because of Solomon’s fame but because she recognizes the relationship between Solomon’s fame and the Lord.

hard questions. Wishing to discover whether Solomon’s reputation is deserved, the queen of Sheba tests him with hard questions (cf. Judg. 14:12). BACK TO 1 KINGS 10:1

STUDY NOTE FOR 1 KINGS 10:5 the food of his table. See notes on 2:7 and 4:22.

his cupbearers. The cupbearer was an important post in ancient Near Eastern governments (Gen. 40; 41:9; Neh. 1:11). BACK TO 1 KINGS 10:5

STUDY NOTE FOR 1 KINGS 10:9 Blessed be the LORD your God. The queen of Sheba specifically mentions the personal name of the God of Israel in her statement to Solomon (vv. 6–9). Jesus cites the queen of Sheba in His indictment against the people of His own day (Matt. 12:42; Luke 11:31). BACK TO 1 KINGS 10:9

STUDY NOTE FOR 1 KINGS 10:11 fleet of Hiram. In addition to helping build Solomon’s fleet, Hiram of Tyre uses some of his own ships to transport goods for Solomon (9:26–28; 10:22).

almug wood. Suggestions about the nature of this wood include red sandalwood and juniper. It was apparently quite valuable and rare. BACK TO 1 KINGS 10:11

STUDY NOTE FOR 1 KINGS 10:12 lyres and harps for the singers. Israelite royalty probably sponsored musicians to compose appropriate hymns and psalms for worship. BACK TO 1 KINGS 10:12

STUDY NOTE FOR 1 KINGS 10:13 Solomon gave. They exchange gifts (v. 10). BACK TO 1 KINGS 10:13

STUDY NOTE FOR 1 KINGS 10:14 came to Solomon in one year. Annual, steady tribute is necessary to support all of Solomon’s major projects and outlays. BACK TO 1 KINGS 10:14

STUDY NOTE FOR 1 KINGS 10:15 from the explorers ... merchants. Solomon controls a large territory on the trade routes north to Mesopotamia and south to Egypt. Tariffs on the goods transported through Israel are substantial.

governors of the land. See 4:7–19. BACK TO 1 KINGS 10:15

STUDY NOTE FOR 1 KINGS 10:16, 17 large shields. These extremely heavy and valuable shields are made chiefly for ceremonial and aesthetic reasons. The use of such shields as a visible sign of a king’s wealth and status is not unique to Solomon. After a campaign dated c. 714 B.C., King Sargon II claimed to have taken “six shields of gold” from a temple. BACK TO 1 KINGS 10:16, 17

STUDY NOTE FOR 1 KINGS 10:18 a great ivory throne. Solomon uses the great influx of tribute to support an extravagant lifestyle (vv. 18–21, 23–25). His throne is probably made of wood inlaid with ivory and gold. Ivory carvings plated with gold have been found in the Assyrian royal palaces at Nimrud. Solomon’s desire for the finest in furnishings and buildings burdens his subjects (12:4). BACK TO 1 KINGS 10:18

STUDY NOTE FOR 1 KINGS 10:21 drinking vessels were of gold. Beautiful golden vessels from ancient times have been found in Egypt (thirteenth century B.C.), Ugarit (on the Mediterranean coast in modern Syria, thirteenth century B.C..), and Persia (sixth to fourth centuries B.C..). BACK TO 1 KINGS 10:21

STUDY NOTE FOR 1 KINGS 10:22 a fleet of ships. These so-called ships of Tarshish are built to make long ocean voyages.

Tarshish. Perhaps to be identified with Tartessos, located in modern-day Spain on the very western end of the Mediterranean Sea (Jon. 1:3).

with the fleet of Hiram. See note on 9:26. BACK TO 1 KINGS 10:22

STUDY NOTE FOR 1 KINGS 10:26 chariots and horsemen. The “law of the king” in Deut. 17:16 forbids the monarch to accumulate great numbers of chariots and horses from Egypt. BACK TO 1 KINGS 10:26

STUDY NOTE FOR 1 KINGS 10:28 Egypt and Kue. It is possible that Solomon finances the buildup of his military forces by his trading in the famous Cilician horses and the superior chariots of Egypt (v. 29). BACK TO 1 KINGS 10:28

STUDY NOTE FOR 1 KINGS 10:29 imported ... they were exported. Not only does Solomon amass chariots and horses; he also initiates substantial trade in these commodities through “the king’s traders” (v. 28). In doing this, Solomon is exploiting Israel’s strategic geographic location.

the kings of the Hittites. The Hittites live in Anatolia (Asia Minor). During Solomon’s reign they are no longer the unified empire they were between 1375 and 1240 B.C. In Solomon’s day, they are ruled by a number of minor kings, each with his own domain. BACK TO 1 KINGS 10:29

STUDY NOTES FOR 1 KINGS 11

STUDY NOTE FOR 1 KINGS 11:1 loved many foreign women. Whereas in the first part of his reign, “Solomon loved the LORD, walking in the statutes of David his father” (3:3), he later “loved many foreign women.” Diplomatic marriages between the dynasties of various kingdoms were common in the ancient Near East as a means of ratifying treaties, but Deut. 17:17 forbids the multiplication of royal wives in Israel. Moreover, there are prohibitions against marrying foreign wives in Canaan (Ex. 34:16; Deut. 7:1–4; Josh. 23:12, 13). BACK TO 1 KINGS 11:1

STUDY NOTE FOR 1 KINGS 11:2 turn away your heart. Alludes to the warning of Deut. 7:4. BACK TO 1 KINGS 11:2

STUDY NOTE FOR 1 KINGS 11:4 as was the heart of David his father. David is consistently presented as a model king (3:14; 9:4; 14:8; 15:3; 2 Kin. 8:19; 22:2). He was not without sin (2 Sam. 11; 12; 24:1–15; 1 Kin. 15:5), but when he sinned, his repentance was exemplary (2 Sam. 12:16, 17; 24:10–17). David’s devotion to God was unparalleled. BACK TO 1 KINGS 11:4

STUDY NOTE FOR 1 KINGS 11:5 Ashtoreth. The Phoenician goddess of love and fertility, called Astarte by the Greeks (cf. Judg. 2:13; 2 Kin. 23:13).

Milcom. Or Molech. He was the national god of the Ammonites and was associated with child sacrifice (Lev. 18:21). BACK TO 1 KINGS 11:5

STUDY NOTE FOR 1 KINGS 11:6 Solomon did what was evil. Solomon’s many sins violate fundamental principles of Israelite religion: multiplying wives (v. 1 note), worshiping other gods (Ex. 20:3, 5), and building sanctuaries for foreign deities (vv. 7, 8; cf. Ex. 20:4). Throughout 1 and 2 Kings, monarchs are judged by whether they do what is right or what is evil in the eyes of the Lord (e.g., 1 Kin. 15:11, 26, 34). BACK TO 1 KINGS 11:6

STUDY NOTE FOR 1 KINGS 11:7 Chemosh. The national god of the Moabites (2 Kin. 3:26, 27). BACK TO 1 KINGS 11:7

STUDY NOTE FOR 1 KINGS 11:10 after other gods. See 3:14; 9:6–9. BACK TO 1 KINGS 11:10

STUDY NOTE FOR 1 KINGS 11:11 tear the kingdom from you. See vv. 29–39. BACK TO 1 KINGS 11:11

STUDY NOTE FOR 1 KINGS 11:12 I will not do it in your days. God’s great love for David causes Him to temper His judgment on Solomon in two respects: first, God postpones the division until the reign of Solomon’s son; second, God does not remove the entire kingdom from the Davidic dynasty (v. 13). BACK TO 1 KINGS 11:12

STUDY NOTE FOR 1 KINGS 11:13 one tribe. This probably refers to Judah (12:20; 2 Kin. 17:18). If Judah is already assumed and therefore not mentioned, another tribe is meant, such as Benjamin (12:21) or Simeon, which was allocated territory within the region settled by Judah (Josh. 19:1).

for the sake of Jerusalem. Jerusalem is God’s chosen city, the site of Israel’s central sanctuary anticipated in Deut. 12 and constructed by Solomon. Jerusalem is a central symbol of God’s love for His people and the communion between God and His people throughout the Bible (Pss. 68:29; 122:2–6; 135:21; 137:5–7; Is. 62:1; Dan. 9:25; Rev. 3:12; 21:2, 10). BACK TO 1 KINGS 11:13

STUDY NOTE FOR 1 KINGS 11:15 when David was in Edom. See 2 Sam. 8:14. An earlier victory by Joab is reversed, as Hadad returns from exile in Egypt and successfully rebels against Solomon (v. 25). BACK TO 1 KINGS 11:15

STUDY NOTE FOR 1 KINGS 11:18 from Midian. The Midianites live east of Moab and Edom.

Paran. This area is in the Sinai peninsula southeast of Kadesh.

gave him a house. Taking notice of the emerging power of David’s dynasty, Pharaoh has sheltered David’s foes in the hope that one day they will curtail Israel’s power (v. 21). Ancient treaties forbade providing asylum to political rebels. BACK TO 1 KINGS 11:18

STUDY NOTE FOR 1 KINGS 11:22 Only let me depart. Following David’s death, Hadad wanted to return to his own land, despite the pharaoh’s objections, probably because he wanted to liberate it from Israelite domination (v. 25). BACK TO 1 KINGS 11:22

STUDY NOTE FOR 1 KINGS 11:23 adversary. Formerly Solomon could boast that in his reign there was “neither adversary nor misfortune” (5:4), but now God has afflicted him with a succession of enemies.

Hadadezer king of Zobah. On David’s conquest of Hadadezer and Syria, see 2 Sam. 8:3–6; 10:15–19. BACK TO 1 KINGS 11:23

STUDY NOTE FOR 1 KINGS 11:24 king in Damascus. From his base in Damascus, Rezon persistently causes trouble for Solomon. BACK TO 1 KINGS 11:24

STUDY NOTE FOR 1 KINGS 11:26–43 Jeroboam rebels against Solomon and escapes to Egypt until Solomon’s death.

11:26 Jeroboam the son of Nebat ... against the king. Whereas Hadad and Rezon are external enemies raised up by God, Jeroboam, an Ephraimite, is an internal foe.

Zeredah. Twenty-one miles (34 km) east of Joppa in the territory of Ephraim. BACK TO 1 KINGS 11:26

STUDY NOTE FOR 1 KINGS 11:27 the Millo. See note on 9:15. BACK TO 1 KINGS 11:27

STUDY NOTE FOR 1 KINGS 11:28 over all the forced labor of the house of Joseph. Jeroboam is in charge of the laborers Solomon drafted from the tribes of Ephraim and Manasseh (5:13–16) and is well aware of the resentment these tribes feel toward Solomon (12:4). BACK TO 1 KINGS 11:28

STUDY NOTE FOR 1 KINGS 11:29 Shilonite. Shiloh is in Ephraim, about twelve miles (19 km) east of Zeredah. BACK TO 1 KINGS 11:29

STUDY NOTE FOR 1 KINGS 11:30 tore it into twelve pieces. Ahijah performs a symbolic action, that is, he acts out a parable. Such colorful actions dramatize the reality of the spoken word and God’s intervention in history (22:11; cf. Is. 20; Jer. 13:1–11). In this case, the torn pieces of Ahijah’s robe illustrate the impending division of the kingdom. BACK TO 1 KINGS 11:30

STUDY NOTE FOR 1 KINGS 11:31 Take for yourself ten pieces. On behalf of the Lord, Ahijah summons Jeroboam to take ten of the twelve pieces, symbolizing the ten northern tribes over which Jeroboam will shortly become king. As with the earlier rebellions of Hadad and Rezon, Jeroboam’s insurrection is a divine judgment against Solomon. BACK TO 1 KINGS 11:31

STUDY NOTE FOR 1 KINGS 11:32 one tribe. See note on v. 13. BACK TO 1 KINGS 11:32

STUDY NOTE FOR 1 KINGS 11:34 I will make him ruler. See note on v. 12. BACK TO 1 KINGS 11:34

STUDY NOTE FOR 1 KINGS 11:35 out of his son’s hand. That is, from Solomon’s successor, Rehoboam (12:1–24). BACK TO 1 KINGS 11:35

STUDY NOTE FOR 1 KINGS 11:36 that David my servant may always have a lamp. The metaphor of a lamp signifies the permanence of the Davidic dynasty in the city of Jerusalem (15:4; cf. 2 Sam. 21:17; 2 Kin. 8:19; 2 Chr. 21:7; Ps. 132:17). God’s commitment to David will have a profound effect on the future survival of the Davidic dynasty (2 Sam. 7:8–16). BACK TO 1 KINGS 11:36

STUDY NOTE FOR 1 KINGS 11:37 over all that your soul desires. A similar promise is given to David (2 Sam. 3:21).

king over Israel. That is, over the ten northern tribes. During the period of the divided kingdom, the term “Israel” most often designates these ten tribes. “Judah” denotes the domain still ruled by David’s descendants. BACK TO 1 KINGS 11:37

STUDY NOTE FOR 1 KINGS 11:38 listen to all that I command you. Jeroboam will be subject to the same covenantal stipulations that were operative for Saul, David, and Solomon (2:3, 4 and notes).

I will be with you. An assurance of God’s presence and sustenance (Deut. 31:8; Judg. 2:18; 6:12, 16; 1 Sam. 3:19; 2 Sam. 5:10; 7:9). Ahijah hopes that Jeroboam will be more loyal to the covenant than Solomon was. BACK TO 1 KINGS 11:38

STUDY NOTE FOR 1 KINGS 11:39 but not forever. This phrase looks forward to a restoration of Davidic power. Such a restoration is later attempted by Josiah of Judah, but he is unable to complete it (2 Kin. 22; 23). The prophets also look for a renewal of Davidic rule (Jer. 30:9; Ezek. 34:23; 37:15–28; Hos. 3:5; Amos 9:11). These hopes are fulfilled in Jesus Christ, the Messiah (Matt. 1:1; Mark 1:1). BACK TO 1 KINGS 11:39

STUDY NOTE FOR 1 KINGS 11:40 Shishak. Shishak, or Shoshenk I, was the first king over the Twenty-Second Dynasty and ruled 945–924 B.C. (14:25, 26). For many years before his rule, Egypt had been weak. But under his direction Egypt began to increase in power. Later Shishak attacked the two kingdoms of Israel and Judah, recording the invasion on the walls of the temple at Karnak. BACK TO 1 KINGS 11:40

STUDY NOTE FOR 1 KINGS 11:41 the Book of the Acts of Solomon. One of the sources (no longer in existence) used by the writer of 1 and 2 Kings. Other official sources are mentioned in 14:19, 29. BACK TO 1 KINGS 11:41

STUDY NOTE FOR 1 KINGS 11:42 forty years. Approximately 970–930 B.C.. BACK TO 1 KINGS 11:42

STUDY NOTE FOR 1 KINGS 11:43 slept with his fathers. See 2:10. This is idiomatic for burial. Common burials in ancient Israel were familial and generational. BACK TO 1 KINGS 11:43

STUDY NOTES FOR 1 KINGS 12

STUDY NOTE FOR 1 KINGS 12:1–24 King Rehoboam’s refusal to listen to the people’s request to lighten their burdens sparks secession by the northern tribes. From this point on, the northern kingdom is usually referred to as Israel and the southern kingdom as Judah.

12:1 Shechem. This major Israelite center associated with the renewal of the covenant with the Lord (Josh. 24:1–33) is in northern Ephraim, thirty miles (48 km) north of Jerusalem. The city is located on the central ridge road or “spin” that in ancient times went from Shechem in the north to Hebron in the south. The route was a commonly used thoroughfare from the time of the patriarchs (Gen. 35:27).

to make him king. Rehoboam travels to Shechem to be made king by acclamation (see 1 Sam. 11:15 and the covenant the northern tribes made with David in 2 Sam. 5:1–3). As it turns out, the northern tribes do not accept Rehoboam. BACK TO 1 KINGS 12:1

STUDY NOTE FOR 1 KINGS 12:2 as soon as Jeroboam ... heard of it. That is, about the death of Solomon (11:43) and the subsequent attempt of Rehoboam to become king over all Israel. BACK TO 1 KINGS 12:2

STUDY NOTE FOR 1 KINGS 12:4 Your father made our yoke heavy. The expression “yoke” is characteristically used for the oppression of the Israelites by foreign rulers (Lev. 26:13; Deut. 28:48; Is. 9:4; 10:27; 14:25; Jer. 27:8, 11; Ezek. 34:27). Its use here is an indictment of Solomon for imposing harsh labor on his own people (5:13; 9:22; 11:28 and notes). BACK TO 1 KINGS 12:4

STUDY NOTE FOR 1 KINGS 12:6 the old men. These older and experienced advisors are well acquainted with the traditions of Israel and understand how the monarchy affects the lives of ordinary Israelites. BACK TO 1 KINGS 12:6

STUDY NOTE FOR 1 KINGS 12:7 If you will be a servant. Though entrusted with power, the Israelite king is to establish justice and so serve both God and His people (Deut. 17:14–20; Ps. 72). BACK TO 1 KINGS 12:7

STUDY NOTE FOR 1 KINGS 12:8 the young men. These young advisors, like Rehoboam himself, have grown up in the royal court. Apparently they think that Rehoboam’s privileges are inalienable, like those of an oriental monarch. BACK TO 1 KINGS 12:8

STUDY NOTE FOR 1 KINGS 12:10 My little finger is thicker than my father’s thighs. An arrogant and unwise boast about how much more oppressive Rehoboam’s yoke will be than his father’s (v. 11). BACK TO 1 KINGS 12:10

STUDY NOTE FOR 1 KINGS 12:11 scorpions. By making reference to this deadly arachnid, Rehoboam is telling the people that he will increase their oppression. BACK TO 1 KINGS 12:11

STUDY NOTE FOR 1 KINGS 12:15 by the LORD. God’s agency is no excuse for Rehoboam’s foolishness. Rather, God is using Rehoboam’s misguided actions as an instrument for fulfilling Ahijah’s prophecy (11:31–39). BACK TO 1 KINGS 12:15

The Kingdoms of Israel and Judah

STUDY NOTE FOR 1 KINGS 12:16 Look now to your own house, David. “David” refers to the dynasty of David. The northern tribes secede from Judah and from the authority of David’s descendants. For an identical taunt against David himself, see 2 Sam. 20:1. BACK TO 1 KINGS 12:16

STUDY NOTE FOR 1 KINGS 12:17 people of Israel. That is, members of the northern tribes who have settled in the south. BACK TO 1 KINGS 12:17

STUDY NOTE FOR 1 KINGS 12:18 Adoram. Rehoboam unwisely sends out the chief of forced labor to quell the uprising (4:6; 5:14, where the name is given as Adoniram), and to reimpose oppressive conditions.

all Israel. Representatives of the northern tribes (12:1). BACK TO 1 KINGS 12:18

STUDY NOTE FOR 1 KINGS 12:19 to this day. See note on 8:8. BACK TO 1 KINGS 12:19

STUDY NOTE FOR 1 KINGS 12:20 to the assembly. Jeroboam does not seem to play an active role in the assembly at Shechem. Once he is made king, however, he takes charge over Israelite affairs (vv. 25–33). BACK TO 1 KINGS 12:20

STUDY NOTE FOR 1 KINGS 12:22 the man of God. This common expression designates a prophet (1 Sam. 2:27; 1 Kin. 13:1; 2 Kin. 4:7). BACK TO 1 KINGS 12:22

STUDY NOTE FOR 1 KINGS 12:23 the rest of the people. Probably a reference to members of the northern tribes who have settled in Judah (v. 17) and sojourners living in that tribal area. BACK TO 1 KINGS 12:23

STUDY NOTE FOR 1 KINGS 12:24 return to his home, for this thing is from me. The prophet Shemaiah reaffirms what the prophet Ahijah earlier declared (11:29–39): the division of the kingdom conforms to the will of God. The existence of two realms is ordained by God, and each now has the opportunity to prove its loyalty to His covenant. BACK TO 1 KINGS 12:24

STUDY NOTE FOR 1 KINGS 12:25–33 In an effort to retain the people’s loyalty, Jeroboam makes golden calves at Bethel and Dan, and institutes an alternative (and forbidden) system of worship for Israel.

12:25 Penuel. Jeroboam consolidates his rule by fortifying Shechem and then Penuel, a strategic city along the River Jabbok on the other side of the Jordan River. BACK TO 1 KINGS 12:25

STUDY NOTE FOR 1 KINGS 12:27 If this people go up to offer sacrifices. Jeroboam fears that religious unity between north and south will lead to a return to political unity as well. BACK TO 1 KINGS 12:27

STUDY NOTE FOR 1 KINGS 12:28 two calves of gold. Canaanites characteristically depicted their gods standing on bulls, calves, or other animals. Jeroboam probably prepares his golden calves as a kind of throne platform for God, not as images of the Lord. Nevertheless, his innovation is an invitation for Canaanite religious practices to enter the northern kingdom (cf. Ex. 32:4).

Behold your gods. The words of Jeroboam echo those spoken by Aaron at Mount Sinai when he set up the golden calf (Ex. 32:4). BACK TO 1 KINGS 12:28

STUDY NOTE FOR 1 KINGS 12:29 Bethel, and ... Dan. These sites are the centers farthest south and north in Jeroboam’s kingdom. Bethel (lit. “house of God”) is a historic Israelite worship center (Gen. 12:8; 28:11–19; 35:6, 7; Judg. 20:26–28; 1 Sam. 7:16). BACK TO 1 KINGS 12:29

STUDY NOTE FOR 1 KINGS 12:30 this thing became a sin. The establishment of national religious centers in competition with the one in Jerusalem is repeatedly referred to in the books of Kings as the sin of Jeroboam (13:34; 14:16; 15:26, 30; 16:2; 2 Kin. 3:3; 10:29; 13:2; 17:22). Unfortunately, every northern king follows the path blazed by Jeroboam. None of them tries to institute a thorough reform. Without determined opposition, the sin of Jeroboam brings about the deterioration and demise of Israel (2 Kin. 17:22, 23). BACK TO 1 KINGS 12:30

STUDY NOTE FOR 1 KINGS 12:31 temples on high places. See note on 3:2. By promoting worship at the high places, Jeroboam introduces further innovations into the cultic practices of Israel.

priests from among all the people. Jeroboam creates his own priesthood without regard to priestly qualifications or Levitical genealogy (Deut. 18:1–8; Judg. 17:10–13). BACK TO 1 KINGS 12:31

STUDY NOTE FOR 1 KINGS 12:32 appointed a feast. Perhaps he imitates the Feast of Booths (Lev. 23:34; 1 Kin. 8:2). BACK TO 1 KINGS 12:32

STUDY NOTE FOR 1 KINGS 12:33 the month that he had devised. That is, one not sanctioned by God. By instituting his own religious centers, festival, and priesthood, Jeroboam seeks to disassociate himself and his people from the Jerusalem temple and the worship practiced there. This clearly goes against the intent of Jeroboam’s commission from God as described in 11:36–39 and 12:15, which mandates a political but not a religious separation between Israel and Judah. Loyalty to the covenant (11:38) requires loyalty to the temple established for God’s honor as well as loyalty to its priests, festivals, and sacrifices. BACK TO 1 KINGS 12:33

STUDY NOTES FOR 1 KINGS 13

STUDY NOTE FOR 1 KINGS 13:1 man of God. See note on 12:22.

Judah. God sends a southern prophet to denounce Jeroboam’s northern cult. BACK TO 1 KINGS 13:1

STUDY NOTE FOR 1 KINGS 13:2 Josiah. He rules Judah 640–609 B.C., three hundred years after Jeroboam, and brings a major reformation to Judah based upon the Word of God (2 Kin. 22, 23).

sacrifice ... the priests of the high places. This prophecy is realized during Josiah’s reign (2 Kin. 23:15–20). By burning human bones on the altar, Josiah desecrates it and makes it unfit for continued use as a sacred precinct. BACK TO 1 KINGS 13:2

STUDY NOTE FOR 1 KINGS 13:3 sign. The prophets sometimes give a sign, an immediate proof, to corroborate a prophecy (2 Kin. 19:29; 20:8–11; Jer. 44:29, 30).

the ashes that are on it shall be poured out. The altar is thereby profaned (Lev. 6:10–13). BACK TO 1 KINGS 13:3

STUDY NOTE FOR 1 KINGS 13:5 The altar also was torn down. This sign (v. 3) confirms the prophecy about Josiah and shows God’s condemnation of Jeroboam’s religious system. BACK TO 1 KINGS 13:5

STUDY NOTE FOR 1 KINGS 13:6 that my hand may be restored. God, in generously healing Jeroboam’s hand, reaffirms the authority of His prophet. BACK TO 1 KINGS 13:6

STUDY NOTE FOR 1 KINGS 13:8 eat bread or drink water. For the prophet to accept this hospitality would imply his approval of Jeroboam’s policies. BACK TO 1 KINGS 13:8

STUDY NOTE FOR 1 KINGS 13:9 You shall neither eat ... nor drink ... nor return. The prophet has explicit instructions from God about his personal conduct (v. 17). BACK TO 1 KINGS 13:9

STUDY NOTE FOR 1 KINGS 13:11 lived in Bethel. The old prophet is from the north, unlike the man of God from Judah. BACK TO 1 KINGS 13:11

STUDY NOTE FOR 1 KINGS 13:18 he lied to him. The man of God from Judah cannot know this, except that the new revelation violates his own orders from God. BACK TO 1 KINGS 13:18

STUDY NOTE FOR 1 KINGS 13:20 the word of the LORD. Ironically, God uses the old, lying prophet of Bethel to deliver a true prophecy (v. 18). BACK TO 1 KINGS 13:20

STUDY NOTE FOR 1 KINGS 13:22 your body shall not come to the tomb of your fathers. In ancient Israel, it was considered important to be buried along with one’s ancestors in the family burial plot (1:21; cf. Gen. 47:30; Josh. 24:32; 2 Sam. 2:32; 17:23). BACK TO 1 KINGS 13:22

STUDY NOTE FOR 1 KINGS 13:24 the donkey ... lion. The strange behavior of the animals is understood to be miraculous, and when news of it reaches the old prophet, he immediately understands its significance. BACK TO 1 KINGS 13:24

STUDY NOTE FOR 1 KINGS 13:30 Alas, my brother. This lament is appropriate for an equal, not for a superior (cf. Jer. 22:18). BACK TO 1 KINGS 13:30

STUDY NOTE FOR 1 KINGS 13:31 lay my bones beside his bones. The old prophet identifies himself with the prophecy of the man from Judah by having himself buried in the same tomb. When Josiah later desecrates the Bethel altar, he does not disturb the bones out of respect for the prophet from Judah (2 Kin. 23:17, 18). BACK TO 1 KINGS 13:31

STUDY NOTE FOR 1 KINGS 13:34 sin to the house of Jeroboam. See note on 12:30. BACK TO 1 KINGS 13:34

STUDY NOTES FOR 1 KINGS 14

STUDY NOTE FOR 1 KINGS 14:1 Abijah the son of Jeroboam fell sick. People in OT times sometimes looked to prophets to heal diseases (2 Kin. 4:18–22; 5:1–14) or to predict the fate of someone who was ill (2 Kin. 1:2–4; 8:8). BACK TO 1 KINGS 14:1

STUDY NOTE FOR 1 KINGS 14:2 disguise yourself. Jeroboam evidently fears the prophet and thinks his son will be treated better if he is not associated with him. It is ironic to think, however, that one can fool a true prophet of the Lord with a human disguise (see v. 6). BACK TO 1 KINGS 14:2

STUDY NOTE FOR 1 KINGS 14:3 Take ... ten loaves. Jeroboam’s wife is to carry these gifts fit for a commoner, but not for royalty (1 Sam. 9:6–8; 2 Kin. 5:15; 8:8), to ingratiate herself with Ahijah. BACK TO 1 KINGS 14:3

STUDY NOTE FOR 1 KINGS 14:11 dogs shall eat ... the birds of the heavens. See Deut. 28:26. Such curses are typical of the ancient world. Cf. 1 Sam. 17:44. BACK TO 1 KINGS 14:11

STUDY NOTE FOR 1 KINGS 14:15 the LORD will ... root up Israel out of this good land. The possibility of exile for apostasy is raised in the Mosaic covenant (Deut. 28:63, 64; 29:28), in Joshua’s farewell speech (Josh. 23:15, 16), and in Solomon’s temple prayer (8:33, 34, 46–53).

Asherim. Probably carved figures of the Canaanite goddess Asherah, a consort of Baal (Ex. 34:13; Deut. 12:3; Judg. 3:7). BACK TO 1 KINGS 14:15

STUDY NOTE FOR 1 KINGS 14:17 Tirzah. Tirzah is five miles (8 km) northeast of Shechem and five miles (8 km) directly east of Samaria. It is Jeroboam’s place of residence and later the capital of Israel (15:33) until Omri builds the city of Samaria (16:24).

as she came to the threshold. The death of Abijah is an indication that Ahijah’s other prophecies will come true (v. 18). BACK TO 1 KINGS 14:17

STUDY NOTE FOR 1 KINGS 14:19 the rest of the acts. The biblical writer has written what he considers important for his readers to know rather than an exhaustive account of Jeroboam’s reign.

Chronicles of the Kings of Israel. See note on 11:41 and Introduction: Author. BACK TO 1 KINGS 14:19

STUDY NOTE FOR 1 KINGS 14:20 twenty-two years. 930–909 B.C.

Nadab. A few particulars of his reign are later summarized, beginning in 15:25–31. BACK TO 1 KINGS 14:20

STUDY NOTE FOR 1 KINGS 14:21–31 These verses summarize the reign of Rehoboam, Solomon’s son and immediate successor. His reign is marked by growing idolatry and immorality, loss of treasures to the king of Egypt, and continual warfare with Jeroboam.

14:21 Rehoboam. The author switches his attention to the southern kingdom, recording events that chronologically overlap with events in the north.

seventeen years. 930–913 B.C.. BACK TO 1 KINGS 14:21

STUDY NOTE FOR 1 KINGS 14:22 Judah. The Septuagint reads “Rehoboam” (cf. 2 Chr. 12:14, which reads “he did evil”). Normally the ethical nature of either Israel or Judah is evaluated in terms of the character of its king. The adage “like king, like nation” is commonly true. Here, however, the nation is being characterized by how it acts in general. Judah, as a whole, has apostatized. BACK TO 1 KINGS 14:22

STUDY NOTE FOR 1 KINGS 14:23 high places. See note on 3:2.

pillars. Basically stones set up on the ground. Many of these sacred stones are used in this era by the Canaanites in their worship. Such pillars are forbidden in Israel’s law (Ex. 23:24; Lev. 26:1; Deut. 12:3; 16:22).

Asherim. See note on v. 15.

under every green tree. Religious activities carried out near certain trees in OT times are considered of special significance (Deut. 12:2; 2 Kin. 17:10; Is. 57:5; Jer. 2:20; Ezek. 6:13; Hos. 4:13). BACK TO 1 KINGS 14:23

STUDY NOTE FOR 1 KINGS 14:24 male cult prostitutes. The Canaanites believe that ritual prostitution helps to ensure the fertility of land, flocks, and people. It is forbidden in Israel (Deut. 23:17, 18; 1 Kin. 15:12; 22:46; 2 Kin. 23:7; Hos. 4:14). BACK TO 1 KINGS 14:24

STUDY NOTE FOR 1 KINGS 14:25 Shishak. He founded the Twenty-Second Dynasty over Egypt and began to rule around 945 B.C. According to Egyptian sources, including a fragment of a stele (monument) from Shishak’s campaign, Shishak also invaded Judah and Israel, inflicting widespread destruction (11:40 note). BACK TO 1 KINGS 14:25

STUDY NOTE FOR 1 KINGS 14:26 He took away the treasures. That is, treasures stored in the temple by King Solomon (7:51). BACK TO 1 KINGS 14:26

STUDY NOTE FOR 1 KINGS 14:27 shields of bronze. The independent kingdom of Judah is too small and too poor to be able to replace Solomon’s shields exactly. BACK TO 1 KINGS 14:27

STUDY NOTE FOR 1 KINGS 14:29 Book of the Chronicles of the Kings of Judah. See note on 11:41. BACK TO 1 KINGS 14:29

STUDY NOTE FOR 1 KINGS 14:30 war ... continually. Minor border skirmishes and full-fledged wars between Israel and Judah characterize the early history of the divided monarchy (12:24; 14:19; 15:6; 2 Chr. 13:1–20). BACK TO 1 KINGS 14:30

STUDY NOTE FOR 1 KINGS 14:31 Naamah the Ammonite. Rehoboam was born of one of Solomon’s marriages to foreign women (11:1). BACK TO 1 KINGS 14:31

STUDY NOTES FOR 1 KINGS 15

STUDY NOTE FOR 1 KINGS 15:2 He reigned for three years in Jerusalem. 913–910 B.C..

His mother’s name was Maacah. Probably because of his sources, the author lists the name of the king’s mother for the monarchs of Judah only (see Introduction: Chronology). Alternatively, the inclusion of the mother’s name may be linked to the divine promise in Gen. 3:15 that the woman’s offspring would overcome the serpent. This promise will ultimately be fulfilled through the line of David.

Abishalom. A variant spelling of Absalom (cf. 2 Sam. 3:3; 14:27). It is not clear, however, that this is referring to David’s son Absalom. And, in fact, another Maacah is actually the wife of David and the mother of Absalom (2 Sam. 3:3). BACK TO 1 KINGS 15:2

STUDY NOTE FOR 1 KINGS 15:3 sins that his father did. See 14:22–24.

the heart of David his father. David was the model king (11:4 note) for doing right. BACK TO 1 KINGS 15:3

STUDY NOTE FOR 1 KINGS 15:4 a lamp. See note on 11:36. BACK TO 1 KINGS 15:4

STUDY NOTE FOR 1 KINGS 15:5 Uriah the Hittite. The husband of Bathsheba and a general in David’s army. David arranged for him to be killed in battle (2 Sam. 11). Although David was the model king, he was hardly sinless; yet he did have a heart for the Lord. BACK TO 1 KINGS 15:5

STUDY NOTE FOR 1 KINGS 15:6, 7 Now there was war between. The repetition of this statement from “Rehoboam and Jeroboam” (v. 6) to “Abijam and Jeroboam” (v. 7) probably indicates that the war between Judah and Israel merely continues from the one Judean monarch to the other. BACK TO 1 KINGS 15:6

15:7 the Book of the Chronicles of the Kings of Judah. See note on 11:41 and Introduction: Author. BACK TO 1 KINGS 15:7

STUDY NOTE FOR 1 KINGS 15:10 he reigned forty-one years. 910–869 B.C.

Maacah the daughter of Abishalom. See note on v. 2. Asa, therefore, is at least a half brother of Abijam. BACK TO 1 KINGS 15:10

STUDY NOTE FOR 1 KINGS 15:11 Asa did what was right. Asa earns this praise by expunging Canaanite religious symbols (vv. 12–14). BACK TO 1 KINGS 15:11

STUDY NOTE FOR 1 KINGS 15:12 male cult prostitutes. See note on 14:24.

the idols that his fathers had made. See note on 14:23. BACK TO 1 KINGS 15:12

STUDY NOTE FOR 1 KINGS 15:13 queen mother. The queen mother can at times exercise considerable influence in the royal court (1:11–14, 28–31; 2 Kin. 11:1–20).

brook Kidron. This wadi, or seasonal stream bed, runs through the valley that separates Jerusalem on the east from the Mount of Olives. BACK TO 1 KINGS 15:13

STUDY NOTE FOR 1 KINGS 15:14 high places. Such rural centers of worship might be devoted to the Lord, to one of the Canaanite deities, or to some combination of both (3:2 note). BACK TO 1 KINGS 15:14

STUDY NOTE FOR 1 KINGS 15:15 brought into the house of the LORD. Asa tries to replace some of the treasures lost during Shishak’s invasion (14:25, 26). BACK TO 1 KINGS 15:15

STUDY NOTE FOR 1 KINGS 15:16 war ... all their days. The reference is most likely not to a full-fledged war but to a continuing series of skirmishes and battles (14:30 note). These hostilities began with Rehoboam and Jeroboam, and they continue here (15:6, 7 note). BACK TO 1 KINGS 15:16

STUDY NOTE FOR 1 KINGS 15:17 Ramah. This town is in Benjamin, only six miles (10 km) north of Jerusalem. Since Ramah is strategically located at the junction of several routes leading into the Judean highlands, the Israelite king can limit access to Jerusalem. Moreover, Israel is much larger than Judah. Baasha’s campaign and blockade are a serious threat. BACK TO 1 KINGS 15:17

STUDY NOTE FOR 1 KINGS 15:18 sent them to Ben-hadad. Asa uses the temple money to bribe the Syrians to help him against the Israelites under Baasha. The Syrians will have to breach a treaty to do this, as Asa himself acknowledges. BACK TO 1 KINGS 15:18

STUDY NOTE FOR 1 KINGS 15:20 Ben-hadad listened. The Syrian king gains money from Judah and territory from Israel by betraying Baasha.

Ijon, Dan ... Naphtali. This area is north of the Sea of Chinneroth (Galilee). Subduing it gives Syria control of trade routes as well as access to the Phoenician cities of Tyre and Acco. BACK TO 1 KINGS 15:20

STUDY NOTE FOR 1 KINGS 15:21 Tirzah. See note on 14:17. BACK TO 1 KINGS 15:21

STUDY NOTE FOR 1 KINGS 15:22 none was exempt. Asa conscripts forced labor to destroy Ramah and build the fortifications at Geba and Mizpah (5:13 and 9:22 notes).

Geba of Benjamin. Ramah, Geba, and Mizpah are all five to ten miles (8–16 km) north of Jerusalem. By fortifying them, Asa discourages another Israelite campaign against Judah (cf. 2 Chr. 14:6, 7). BACK TO 1 KINGS 15:22

STUDY NOTE FOR 1 KINGS 15:23 Book of the Chronicles of the Kings of Judah. See note on 11:41. BACK TO 1 KINGS 15:23

STUDY NOTE FOR 1 KINGS 15:24 Jehoshaphat. For his reign, see 22:41–50. BACK TO 1 KINGS 15:24

STUDY NOTE FOR 1 KINGS 15:25–32 These verses summarize the reign of Nadab, king of Israel, but give more attention to the subsequent actions of his assassin and successor, Baasha. As soon as he becomes king, Baasha kills Jeroboam’s whole family in fulfillment of Ahijah’s prophecy (14:10, 11).

15:25 two years. 909–908 B.C. BACK TO 1 KINGS 15:25

STUDY NOTE FOR 1 KINGS 15:26 his sin which he made Israel to sin. See note on 12:30. BACK TO 1 KINGS 15:26

STUDY NOTE FOR 1 KINGS 15:27 Gibbethon. This city is assigned to the tribe of Dan but is usually controlled by the Philistines (Josh. 19:44). It is west of Jerusalem and five miles (8 km) north of Ekron. BACK TO 1 KINGS 15:27

STUDY NOTE FOR 1 KINGS 15:29 he killed all the house of Jeroboam. In order to consolidate his position as king, Baasha disposes of all potential claimants to the throne in Jeroboam’s family. This fulfills the prophecy of Ahijah to Jeroboam (14:10, 11). The author does not commend Baasha’s actions; on the contrary, he later condemns him (16:7). BACK TO 1 KINGS 15:29

STUDY NOTE FOR 1 KINGS 15:31 Book of the Chronicles of the Kings of Israel. See note on 11:41. BACK TO 1 KINGS 15:31

STUDY NOTE FOR 1 KINGS 15:32 war between Asa and Baasha. See note on 14:30. BACK TO 1 KINGS 15:32

STUDY NOTE FOR 1 KINGS 15:33 Tirzah. See note on 14:17. BACK TO 1 KINGS 15:33

STUDY NOTE FOR 1 KINGS 15:34 the way of Jeroboam. See note on 12:30. BACK TO 1 KINGS 15:34

STUDY NOTES FOR 1 KINGS 16

STUDY NOTE FOR 1 KINGS 16:2 I exalted you out of the dust. As with Ahijah’s condemnation of Jeroboam (14:7, 8), Jehu begins his prophetic speech by recounting God’s sovereign act of raising Baasha to the kingship over Israel.

the way of Jeroboam. See note on 12:30. BACK TO 1 KINGS 16:2

STUDY NOTE FOR 1 KINGS 16:3 Baasha and his house. Because Baasha follows the policies set by Jeroboam, Baasha and his house will suffer the same fate (15:29). BACK TO 1 KINGS 16:3

STUDY NOTE FOR 1 KINGS 16:4 dogs. See 14:11 and note. BACK TO 1 KINGS 16:4

STUDY NOTE FOR 1 KINGS 16:5 Book of the Chronicles of the Kings of Israel. See note on 11:41. BACK TO 1 KINGS 16:5

STUDY NOTE FOR 1 KINGS 16:7 house of Jeroboam. It is ironic that Baasha will be condemned both for being like the house of Jeroboam and for destroying that house. BACK TO 1 KINGS 16:7

STUDY NOTE FOR 1 KINGS 16:8 reigned two years. 886–885 B.C. BACK TO 1 KINGS 16:8

STUDY NOTE FOR 1 KINGS 16:11, 12 He did not leave him a single male. This action fulfills the prophecy of 16:3, 4 (15:29 note). This was a common practice in the ancient Near East so that the new monarch could rid the land of any previous royal relatives who might attempt to snatch back the throne. BACK TO 1 KINGS 16:11, 12

STUDY NOTE FOR 1 KINGS 16:14 the Book of the Chronicles of the Kings of Israel. See note on 11:41. BACK TO 1 KINGS 16:14

STUDY NOTE FOR 1 KINGS 16:15 the twenty-seventh year. 885 B.C..

reigned seven days in Tirzah. The history of Israel, the northern kingdom, is plagued by frequent coups and coup attempts. Judah, the southern kingdom, is somewhat more stable because its kings continue to be descendants of David, and God promised to establish David’s dynasty forever (2 Sam. 7:8–16). But the instability of Israel in the north can also be blamed on their kings’ disregard for the covenant. Political upheaval is God’s way of disciplining and renewing Israel’s leadership (11:29–39; 14:7–11; 16:1–4; 21:19–22; 22:17; 2 Kin. 1:2–4).

Gibbethon. See note on 15:27. BACK TO 1 KINGS 16:15

STUDY NOTE FOR 1 KINGS 16:16 Zimri has conspired. The Israelite soldiers refuse to accept Zimri’s kingship. This underscores the importance in antiquity of a new king gaining the support of the military.

Omri, the commander. Omri holds a higher rank than Zimri (v. 9). The troops may feel obliged to follow Omri rather than Zimri. BACK TO 1 KINGS 16:16

STUDY NOTE FOR 1 KINGS 16:19 the way of Jeroboam. See note on 12:30. BACK TO 1 KINGS 16:19

STUDY NOTE FOR 1 KINGS 16:20 the Book. See note on 11:41. BACK TO 1 KINGS 16:20

STUDY NOTE FOR 1 KINGS 16:21 were divided. Tibni contests Omri’s right to the throne. For a short time Israel itself is a divided kingdom. BACK TO 1 KINGS 16:21

STUDY NOTE FOR 1 KINGS 16:22 Tibni died, and Omri became king. This terse statement leaves the impression that Tibni is killed in the struggle with Omri and his followers, but natural causes cannot be ruled out. BACK TO 1 KINGS 16:22

STUDY NOTE FOR 1 KINGS 16:23 In the thirty-first year of Asa. 880 B.C. The struggle between Omri and Tibni lasts four years (v. 15).

he reigned for twelve years. 885–874 B.C.. BACK TO 1 KINGS 16:23

STUDY NOTE FOR 1 KINGS 16:24 Samaria. Like David (2 Sam. 5:6–12), Omri founds his own capital, Samaria. It is halfway between the Jordan River and the Mediterranean Sea, about thirty-seven miles (60 km) north of Jerusalem. Samaria is easily defended and becomes the permanent capital of Israel (20:1; 2 Kin. 6:24; 10:17; 13:6; 18:9, 10). It remains the capital city until the destruction of Israel by the Assyrians in 722 B.C.. Assyrian documents of the eighth century B.C.., long after the death of Omri, refer to Israel as “the land of Omri.” BACK TO 1 KINGS 16:24

STUDY NOTE FOR 1 KINGS 16:27 the might that he showed. Politically and militarily, Omri is quite successful. The Moabite Stone, an inscription from one of Israel’s neighbors, states that Omri subjugates Moab and captures Medeba during his reign. However, he receives little attention in 1 Kings because his success is not of interest to the author, who is more attentive to religious failure in the north than to political or military success. BACK TO 1 KINGS 16:27

STUDY NOTE FOR 1 KINGS 16:29 twenty-two years. 874–853 B.C.. BACK TO 1 KINGS 16:29

STUDY NOTE FOR 1 KINGS 16:31 he took for his wife Jezebel. This marriage of Omri’s son to Ethbaal’s daughter may have been arranged by Omri for diplomatic reasons. Jezebel’s presence gives official support in Israel to the worship of Baal.

served Baal. Baal, which means “lord” or “husband,” was a storm god, a dominant deity in Canaanite religion. He was considered instrumental in bringing life-giving rains and fertility to the land. Baal was believed to be the son of the supreme god El, and his consort was Anat. BACK TO 1 KINGS 16:31

STUDY NOTE FOR 1 KINGS 16:33 Asherah. See note on 14:15. BACK TO 1 KINGS 16:33

STUDY NOTE FOR 1 KINGS 16:34 Hiel of Bethel built Jericho. After its earlier destruction (Josh. 5:13–6:27), Jericho was inhabited as a settlement (Josh. 18:21; 2 Sam. 10:5). Hiel’s wish to turn the site of Jericho into a full-fledged city brought on the curse of Josh. 6:26, which prohibits rebuilding the city and outlines the consequences of doing so. The death of Hiel’s two sons is perhaps due to child sacrifice; it is evident that Canaanites and other pagans sacrificed their children as offerings to prevent evil from coming upon a building. BACK TO 1 KINGS 16:34

STUDY NOTES FOR 1 KINGS 17

STUDY NOTE FOR 1 KINGS 17:1 Elijah. The name means “My God is Yah.” Yah or Jah is a short form of the divine name Yahweh, translated as “LORD” (cf. Ex. 3:14, 15). Elijah’s name corresponds to the theme of his ministry: the Lord is God and there is no other. Elijah is the major prophet of Yahweh when Ahab and Jezebel are promoting the worship of Baal and Asherah in Israel.

Tishbite. Probably Elijah is from a town called Tishbe.

Gilead. Located east of the Jordan River between the Yarmuk River in the north and the Jabbok River in the south. It is part of the allotment to the half-tribe of Manasseh.

neither dew nor rain. Baal (16:31 note) is the Canaanite storm god, and this drought calls into question Baal’s ability to control the weather. Drought is the promised punishment for a covenant-breaking Israel (Deut. 11:16, 17).

except by my word. The drought will demonstrate to a wayward Israel who truly is God. BACK TO 1 KINGS 17:1

STUDY NOTE FOR 1 KINGS 17:4 ravens to feed you. Although Elijah is in the wilderness, the Lord can provide for him, much as He had for the nation of Israel centuries earlier during the exodus (Ex. 16:4–36). Ironically, Israel is in the Promised Land but has forgotten who sustains her. BACK TO 1 KINGS 17:4

STUDY NOTE FOR 1 KINGS 17:5 brook Cherith. This brook probably flowed into the Jordan from the east. It may have been in northern Gilead, toward the Sea of Chinneroth (Galilee). BACK TO 1 KINGS 17:5

STUDY NOTE FOR 1 KINGS 17:9 Zarephath. This town is on the Mediterranean coast between Tyre and Sidon. God commands Elijah to travel away from Israel into the area where Canaanite religion is supreme.

widow. The word is practically synonymous with “poor,” because in the ancient Near East widows were largely unprotected by the law and were easily exploited (Deut. 14:29; 16:11; 24:20; 26:12; Ps. 94:6; Is. 47:8, 9). This widow is not an Israelite. BACK TO 1 KINGS 17:9

STUDY NOTE FOR 1 KINGS 17:12 As the LORD your God lives. An oath formula (1:17 note) taken in the name of Elijah’s God. The widow may be deferring to Elijah, or she may have a genuine interest in the God of Israel. BACK TO 1 KINGS 17:12

STUDY NOTE FOR 1 KINGS 17:13 first make me a little cake. Elijah presents her with a test of faith, demanding complete commitment. Despite the scarcity of food, she is to feed God’s prophet before she takes care of herself and her son. BACK TO 1 KINGS 17:13

STUDY NOTE FOR 1 KINGS 17:18 What have you against me. The widow is upset with God because her son is dead, and she complains to Elijah by suggesting that it is his mission to punish her for her sin.

man of God. A typical title for a prophet. BACK TO 1 KINGS 17:18

STUDY NOTE FOR 1 KINGS 17:21 he stretched himself upon the child three times. Elijah performs a symbolic action together with his prophetic prayer (11:30 note). His repeated physical contact with the boy’s body emphasizes the request for warmth and life to be returned to the boy (cf. 2 Kin. 4:34; Acts 20:10). BACK TO 1 KINGS 17:21

STUDY NOTE FOR 1 KINGS 17:22 See theological note “Miracles” on next page. BACK TO 1 KINGS 17:22

STUDY NOTE FOR 1 KINGS 17:24 Now I know. The episode closes with the widow’s confession. BACK TO 1 KINGS 17:24

STUDY NOTES FOR 1 KINGS 18

STUDY NOTE FOR 1 KINGS 18:3 over the household. An important position in the royal administration (4:6 note). He is the overseer of the operation of the palace. BACK TO 1 KINGS 18:3

STUDY NOTE FOR 1 KINGS 18:4 Jezebel cut off the prophets of the LORD. Not content to promote her native religion, Jezebel persecutes followers of the Lord and murders His prophets. Obadiah, however, is a believer who preserves one hundred prophets. BACK TO 1 KINGS 18:4

STUDY NOTE FOR 1 KINGS 18:5 horses and mules. The drought threatens Ahab’s government because the army depends on these animals, e.g., in the chariot forces. Ahab’s reaction to the drought is practical, to find water, and does not reach the heart of the issue: the Lord who is sovereign over nature and life. BACK TO 1 KINGS 18:5

STUDY NOTE FOR 1 KINGS 18:12 the Spirit of the LORD will carry you. Earlier Elijah disappeared across the Jordan, only to emerge in Zarephath. BACK TO 1 KINGS 18:12

STUDY NOTE FOR 1 KINGS 18:17, 18 you troubler of Israel. Ahab views Elijah as a troublemaker, a threat to the normal functioning of society. His understanding is shallow. Elijah sees, however, that Ahab is the true troubler of the land. BACK TO 1 KINGS 18:17

18:18 the Baals. Local manifestations of the god Baal. BACK TO 1 KINGS 18:18

STUDY NOTE FOR 1 KINGS 18:19 Mount Carmel. This mountain juts out along the Mediterranean coast due west of the Sea of Chinneroth (Galilee). Because it is near the Phoenician cities, the influence of Baal religion is probably strong there.

prophets. Elijah is calling for a contest, a major confrontation between himself, as prophet of the Lord, and the prophets of Baal and Asherah.

Asherah. See note on 14:15.

who eat at Jezebel’s table. These prophets are supported by the state (2:7 note). BACK TO 1 KINGS 18:19

STUDY NOTE FOR 1 KINGS 18:21 limping. This verb appears in v. 26 of the pagan prophets dancing around the altar. BACK TO 1 KINGS 18:21

STUDY NOTE FOR 1 KINGS 18:24 the God who answers by fire. Since Baal’s followers believe that Baal controls thunder, lightning, and storms, Elijah’s challenge strikes at the core of his alleged power (16:31 note). BACK TO 1 KINGS 18:24

STUDY NOTE FOR 1 KINGS 18:26 they limped around the altar. The Baal prophets engage in a ritual dance to rouse the unresponsive Baal. BACK TO 1 KINGS 18:26

STUDY NOTE FOR 1 KINGS 18:27 Cry aloud. Myths of Baal portray him traveling, fighting war, visiting the underworld, and even dying and coming back to life. Elijah knows these beliefs and plays on them when he taunts Baal’s followers. BACK TO 1 KINGS 18:27

STUDY NOTE FOR 1 KINGS 18:28 after their custom. They cut themselves to manipulate Baal. Self-laceration is prohibited in the OT (Lev. 19:28; Deut. 14:1) but nevertheless is practiced by some (Jer. 41:5; 47:5). BACK TO 1 KINGS 18:28

STUDY NOTE FOR 1 KINGS 18:29 they raved on. This description probably indicates a trance or ecstatic state.

the time of the offering of the oblation. Around 3 p.m. (Ex. 29:38–41; Num. 28:3–8; 2 Kin. 16:15; Acts 3:1). BACK TO 1 KINGS 18:29

STUDY NOTE FOR 1 KINGS 18:31 twelve stones. Elijah emphasizes the oneness of the people, despite the division of the kingdom. In this way he also underscores that the contest at Mount Carmel is significant not only for the northern tribes but also for the southern tribes (Ex. 20:25; 24:4; Josh. 4).

Israel shall be your name. A quotation of Gen. 35:10, where God affirms the special name He gave Jacob earlier. BACK TO 1 KINGS 18:31

STUDY NOTE FOR 1 KINGS 18:36 Elijah ... came near and said. In contrast to the elaborate and frantic activities of the Baal prophets, Elijah’s prayer is simple and direct. BACK TO 1 KINGS 18:36

STUDY NOTE FOR 1 KINGS 18:37 you have turned their hearts back. The human act of repentance is not possible without divine grace. BACK TO 1 KINGS 18:37

STUDY NOTE FOR 1 KINGS 18:40 brook Kishon. This river is just to the east of Mount Carmel, and it runs in a southeast to northwest direction.

slaughtered them there. Ancient Israel was a theocracy, a society founded by and constituted under God. Deut. 13:1–5 mandates the death of false prophets; Deut. 13:13–18 and 17:2–7 prescribe death to anyone embracing idolatry or inciting others to it. BACK TO 1 KINGS 18:40

STUDY NOTE FOR 1 KINGS 18:41 eat and drink. Ahab’s austerity can end because the famine will soon be over (cf. James 5:17, 18). BACK TO 1 KINGS 18:41

STUDY NOTE FOR 1 KINGS 18:45 and there was a great rain. The drought begun with Elijah’s word in 17:1 is now over.

Ahab rode and went to Jezreel. Ahab uses the town of Jezreel (located near Mount Gilboa) as a second residence (in addition to Samaria; 20:43; 21:1). Jezebel is currently in Jezreel (19:1, 2). BACK TO 1 KINGS 18:45

STUDY NOTES FOR 1 KINGS 19

STUDY NOTE FOR 1 KINGS 19:1 Ahab told Jezebel. Jezebel plays a major role in governing Israel (18:4 note). Together with Ahab, she wants to punish Elijah for killing the prophets of Baal (v. 2). This is a serious danger because Jezebel has a history of killing the prophets of the Lord (18:1–17). BACK TO 1 KINGS 19:1

STUDY NOTE FOR 1 KINGS 19:2 So may the gods do to me. Jezebel’s oath calls down a penalty on herself if she should fail to kill Elijah within a day’s time (1:17 note). BACK TO 1 KINGS 19:2

STUDY NOTE FOR 1 KINGS 19:3 Beersheba. In the southern territory of Judah, 130 miles (209 km) south of Jezreel. As he did before, Elijah flees outside the borders of the northern kingdom (17:3–6, 9). BACK TO 1 KINGS 19:3

STUDY NOTE FOR 1 KINGS 19:4 broom tree. This desert bush grows as high as nine feet (2.7 m) and thus is large enough to provide shade. Its branches are used for fuel in Elijah’s day (Job 30:4; Ps. 120:4).

It is enough. After waging and winning a titanic struggle—with God’s help—against the prophets of Baal, Elijah is discouraged and depressed. Although the Lord has defeated Baal, Elijah has become a fugitive from Ahab and Jezebel. BACK TO 1 KINGS 19:4

STUDY NOTE FOR 1 KINGS 19:7 the journey is too great for you. Elijah is to travel all the way to Horeb (that is, Mount Sinai), the original site of God’s revelation to Moses. Horeb is in the arid Sinai peninsula between Israel and Egypt, but the exact location is unknown (Ex. 3:1; 17:6; 33:6; Deut. 1:2, 6, 19; 4:10, 15). BACK TO 1 KINGS 19:7

STUDY NOTE FOR 1 KINGS 19:8 forty days and forty nights. This period brings to mind Moses’s time on Mount Sinai (Ex. 24:18). Moses went up the mountain to receive the laws of the covenant. Elijah, on the other hand, ascends Sinai in order to make a covenant accusation: he charges Israel with breaking the covenant through idolatry. BACK TO 1 KINGS 19:8

STUDY NOTE FOR 1 KINGS 19:9 cave. The original Hebrew has a definite article: “the cave.” This perhaps refers to the crevice or cave in which Moses was placed as God passed by him (Ex. 33:21, 22). BACK TO 1 KINGS 19:9

STUDY NOTE FOR 1 KINGS 19:11, 12 the LORD passed by. In much the same way He prepared Moses at Mount Sinai, God summons Elijah to prepare for a divine revelation (Ex. 33:20–23; 34:2).

wind ... earthquake ... fire. These phenomena are indications of God’s presence on Mount Sinai (Ex. 19:18, 19; 20:18; 24:17; Deut. 4:11, 12; 5:22–25), but God does not reveal Himself to Elijah through them.

a low whisper. The Lord answers Elijah in an unexpected way. God is present in near silence. Contrary to the notions of Elijah, divine silence does not mean divine inactivity. BACK TO 1 KINGS 19:11, 12

STUDY NOTE FOR 1 KINGS 19:13 wrapped his face. Moses was covered by God’s “hand” before He passes by (Ex. 33:20–23), and Elijah covers his face upon hearing the low whisper (v.12). No fallen human being can see God and live (1 Tim. 6:16). BACK TO 1 KINGS 19:13

Elijah and Elisha

STUDY NOTE FOR 1 KINGS 19:15 anoint Hazael to be king over Syria. Although it is common for prophets to anoint kings, it is most unusual for them to anoint foreign kings. God’s purpose is to use this king from Damascus to bring His judgment against the house of Ahab (2 Kin. 8:7–15, 28, 29; 10:32; 12:17, 18; 13:3, 22). BACK TO 1 KINGS 19:15

STUDY NOTE FOR 1 KINGS 19:16 Jehu ... anoint. Jehu is a military commander under both Ahab and Ahab’s son Joram (2 Kin. 9:5, 6). At the behest of Elisha, Jehu will launch a complete purge of the house of Ahab (2 Kin. 9:1–10:17).

Elisha the son of Shaphat. The name Elisha means “God is salvation” or “God saves” and is an apt characterization of Elisha’s mission. There are many parallels between the work of Elijah and that of Elisha. Both uphold the standards of the covenant of Sinai despite the opposition of kings (18:17–46; 21:19–22; 2 Kin. 3:13; 9:1–10). BACK TO 1 KINGS 19:16

STUDY NOTE FOR 1 KINGS 19:18 seven thousand. Elijah is wrong that he is the only one left.

every mouth that has not kissed him. That is, has kissed the image of Baal (cf. Hos. 13:2) in order to pay homage to him. BACK TO 1 KINGS 19:18

STUDY NOTE FOR 1 KINGS 19:20 what have I done to you. With this elliptical and enigmatic statement, Elijah apparently permits Elisha to make a visit to his home, because what has happened to him is great and will not lose its effectiveness through such a delay. BACK TO 1 KINGS 19:20

STUDY NOTE FOR 1 KINGS 19:21 sacrificed them. Elisha makes a total commitment to his new prophetic calling by ending his old way of life. The call of Jesus to His disciples is a comprehensive claim (Mark 1:16–20; 2:14). The same can be said for Jesus’ demands upon any who will follow Him (Mark 8:34–38).

assisted him. Elisha does not begin as an equal with Elijah but as his apprentice or aide. Likewise, Moses had Joshua as his servant and trained him to be his successor (Ex. 24:13; 33:11). BACK TO 1 KINGS 19:21

STUDY NOTES FOR 1 KINGS 20

STUDY NOTE FOR 1 KINGS 20:1 Ben-hadad the king of Syria. Probably Ben-hadad II, grandson of the Ben-hadad mentioned in 15:18–20.

Thirty-two kings. Ben-hadad II assembles a coalition of thirty-two kings of client city-states and tribal chieftains to campaign against Ahab. BACK TO 1 KINGS 20:1

STUDY NOTE FOR 1 KINGS 20:4 my lord, O king. Ahab addresses Ben-hadad as an inferior to a superior. Ahab hopes that by surrendering he can preserve his own life and prevent his city from being destroyed. BACK TO 1 KINGS 20:4

STUDY NOTE FOR 1 KINGS 20:9 this thing I cannot do. In his surrender (v. 4) Ahab does not contemplate actually handing over women and children, at least not those in his own palace and retinue. BACK TO 1 KINGS 20:9

STUDY NOTE FOR 1 KINGS 20:10 The gods do so to me. Enraged at Ahab’s refusal, Ben-hadad promises to reduce Samaria to a heap of dust. BACK TO 1 KINGS 20:10

STUDY NOTE FOR 1 KINGS 20:11 him who straps on his armor. Ahab responds with a proverb that it is foolish to boast about winning before the fight has begun. BACK TO 1 KINGS 20:11

STUDY NOTE FOR 1 KINGS 20:13 I will give it into your hand this day. This is the form of assurance given before battles when the Lord is about to fight on Israel’s side (Josh. 6:2, 16; 8:1, 18; Judg. 7:2; 18:10; 2 Chr. 13:16; 16:8). God defends the cause of His people against oppressors and enemies (Ex. 15:1–21; Judg. 5; Hab. 3:3–19; Rev. 18). BACK TO 1 KINGS 20:13

STUDY NOTE FOR 1 KINGS 20:16 drinking himself drunk. The thirty-two kings are overconfident and callous about their responsibilities. BACK TO 1 KINGS 20:16

STUDY NOTE FOR 1 KINGS 20:23 Their gods are gods of the hills. Both Samaria and Jerusalem are located in the central hill country. In the polytheistic conceptions of the time, each god has specific zones of influence and strengths.

fight against them in the plain. It is understood that wars are fought not only by armies but also by their gods, and the Syrians want to fight in the plains where they think Yahweh will be outside His sphere of influence and hence in a weak position. BACK TO 1 KINGS 20:23

STUDY NOTE FOR 1 KINGS 20:24 remove the kings. The kings have been getting drunk (vv. 12, 16), and it is wise to replace them with fighting men. BACK TO 1 KINGS 20:24

STUDY NOTE FOR 1 KINGS 20:26 Aphek. About four miles (6 km) east of the Sea of Chinneroth (Galilee). BACK TO 1 KINGS 20:26

STUDY NOTE FOR 1 KINGS 20:31 the kings of ... Israel are merciful. Certain powers in the Near East, such as Assyria, were brutal toward the vanquished.

sackcloth ... ropes. The Syrians are dramatizing their humility and submission to the Israelites. BACK TO 1 KINGS 20:31

STUDY NOTE FOR 1 KINGS 20:32 Your servant. Earlier, Ahab addressed Ben-hadad as a superior (vv. 4, 9); now the tables have turned.

He is my brother. Ahab’s surprising response depicts Ben-hadad as an equal in a treaty relationship (9:13), a concession Ben-hadad’s men are quick to exploit (v. 33). BACK TO 1 KINGS 20:32

STUDY NOTE FOR 1 KINGS 20:34 you may establish bazaars. International trade can bring substantial income (10:23–29), and the guarantee of a market in another country affords a distinct economic advantage for the merchants of Israel.

these terms. The two kings formalize their negotiations by ratifying a covenant or treaty. BACK TO 1 KINGS 20:34

STUDY NOTE FOR 1 KINGS 20:35 sons of the prophets. This designation does not mean physical children but members of a prophetic guild or association. Elijah and Elisha are probably leaders of such groups (2 Kin. 2:3, 15; 4:1, 38; 6:1; 9:1). BACK TO 1 KINGS 20:35

STUDY NOTE FOR 1 KINGS 20:36 Because you have not obeyed the ... LORD. This highly unusual incident needs to be understood in the context of the previous story in which Ahab did not obey the dictates of holy war. Aware of Ahab’s treaty with Ben-hadad II, the prophet is dramatizing the consequences of refusing to heed the word of God.

a lion shall strike you. The old prophet from Bethel earlier uttered a similar decree of judgment against the man of God from Judah (13:20–25). BACK TO 1 KINGS 20:36

STUDY NOTE FOR 1 KINGS 20:40 So shall your judgment be. Ahab shows no mercy and so passes judgment on himself (v. 42; cf. 2 Sam. 12:1–15a, where Nathan says that David has passed judgment on himself). BACK TO 1 KINGS 20:40

STUDY NOTE FOR 1 KINGS 20:42 whom I had devoted to destruction. See Lev. 27:28; Josh. 6:17; 7:1, 20–26. The wars are campaigns fought and won by God Himself, using the Israelites as His agents. In fighting these wars, Israel must act in a prescribed manner, observing stipulations of holy conduct. Ahab is willing to accept divine victory, but he has violated the rules for the holy war by making a treaty with Ben-hadad and yoking Israel to a foreign power (Deut. 7:1–6; 20:16–18).

your life shall be for his life, and your people for his people. Even though each person is responsible for his conduct before God, the actions of individuals inevitably affect the lives of others for good or ill. BACK TO 1 KINGS 20:42

STUDY NOTES FOR 1 KINGS 21

STUDY NOTE FOR 1 KINGS 21:1 Jezreel. About twenty-four miles (39 km) north of Samaria. It is a strategic site located next to a major international route though the Jezreel Valley. Ahab maintains a palace here in addition to one in the capital (18:45). Excavations at Tel Jezreel have revealed an acropolis built during the ninth century B.C.. and constructed of dressed masonry similar to that used at Samaria and elsewhere. BACK TO 1 KINGS 21:1

STUDY NOTE FOR 1 KINGS 21:2 Give me your vineyard. In the Canaanite nations of Ahab’s day, a king can seize property and personal belongings at his pleasure, because in theory all the property is owned by the royal family and only entrusted to their subjects. In Israel, God owns the land (Ex. 19:3–8; Lev. 25:23), and the people hold it as His stewards (Num. 14:8; 35:34; Deut. 1:8). The powers of an Israelite monarch are limited, in contrast to the powers of a Canaanite king (Deut. 17:14–20; 1 Sam. 8:9–19; 10:25). When Ahab wants his neighbor’s vineyard, his thought is to negotiate a purchase (cf. 16:24). BACK TO 1 KINGS 21:2

STUDY NOTE FOR 1 KINGS 21:3 The LORD forbid. Naboth’s reaction is quick because his land is a sacred inheritance from the Lord. When the land was distributed after the conquest (Josh. 13–21), each family received an inheritance as a divine gift and a trust. Since Naboth’s vineyard is his portion of his family’s inheritance, to sell it would mean cutting off his descendants (Lev. 25:23; Num. 27:1–11; 36:1–12). Ahab’s demand disregards God’s law. BACK TO 1 KINGS 21:3

STUDY NOTE FOR 1 KINGS 21:7 I will give you. Jezebel’s father is king in Sidon (16:31), and her understanding of the rights of a ruler are certainly different from what the law of God prescribes (Deut. 17:14–20). Kings of the nations surrounding Israel can simply seize property for their own benefit. BACK TO 1 KINGS 21:7

STUDY NOTE FOR 1 KINGS 21:8 she wrote letters ... to the elders and the leaders. Jezebel uses the royal power to have Naboth falsely accused and executed. BACK TO 1 KINGS 21:8

STUDY NOTE FOR 1 KINGS 21:9 Proclaim a fast. Jezebel, with Ahab’s complicity, fosters apprehensiveness among the town’s inhabitants because fasting is a characteristic response to a crisis or major transgression (Judg. 20:26; 1 Sam. 7:5, 6; 2 Chr. 20:3; Jon. 3:5, 7–9). The call for a fast will also bring all the people together as witnesses to the sham court proceedings. BACK TO 1 KINGS 21:9

STUDY NOTE FOR 1 KINGS 21:10 two worthless men. The law of Israel stipulates that at least two witnesses are required to convict a person of a capital offense (Num. 35:30; Deut. 17:5, 6; 19:15).

cursed God and the king. The penalty for cursing God is death (Ex. 22:28; Lev. 24:10–16). BACK TO 1 KINGS 21:10

STUDY NOTE FOR 1 KINGS 21:13 outside the city. In accordance with the law, the murderers avoid ritual impurity (Lev. 24:14; Num. 15:35, 36). In 2 Kin. 9:26, Naboth’s sons are also killed, eliminating any possible heirs. BACK TO 1 KINGS 21:13

STUDY NOTE FOR 1 KINGS 21:19 In the place. A sense of ironic justice: Ahab’s blood will be licked up by dogs in the same place where Naboth’s blood was licked up by dogs. BACK TO 1 KINGS 21:19

STUDY NOTE FOR 1 KINGS 21:24 dogs ... birds of the heavens shall eat. See 14:11 and note. BACK TO 1 KINGS 21:24

STUDY NOTE FOR 1 KINGS 21:25 There was none ... like Ahab. See 16:30–33 and notes. BACK TO 1 KINGS 21:25

STUDY NOTE FOR 1 KINGS 21:26 Amorites. The pre-Israelite inhabitants of Canaan (Gen. 15:16; Deut. 1:7; 2 Sam. 21:2). BACK TO 1 KINGS 21:26

STUDY NOTE FOR 1 KINGS 21:27 tore his clothes and put sackcloth on. God’s judgment, uttered through Elijah, changes Ahab’s attitude. Tearing clothes and wearing sackcloth are marks of mourning and repentance (Gen. 37:34; 2 Sam. 3:31; 2 Kin. 6:30; Lam. 2:10; Joel 1:13). BACK TO 1 KINGS 21:27

STUDY NOTE FOR 1 KINGS 21:29 I will not bring the disaster in his days. God revises the punishment He gave in vv. 21–24. The penalty is not rescinded but delayed a generation due to God’s mercy.

his son’s days. That is, Joram (2 Kin. 9:25, 26). Though Ahab will not live to see the end of his dynasty, he and Jezebel die shameful deaths (22:37, 38; 2 Kin. 9:10, 34–37). BACK TO 1 KINGS 21:29

STUDY NOTES FOR 1 KINGS 22

STUDY NOTE FOR 1 KINGS 22:1 three years. Israel had peace for three years after the two-year war between Syria and Israel described in 20:1–34. During this peace, Hadadezer (Ben-hadad II) of Syria, Ahab of Israel, and ten other kings formed a coalition to ward off an Assyrian invasion led by Shalmaneser III. Assyrian records report that in the major battle of this campaign fought at Qarqar, Syria, on the Orontes River (853 B.C.), Ahab contributed two hundred chariots and ten thousand soldiers. Assyria’s claim to have won a great victory seems to be an exaggeration, because the Assyrians withdrew and did not try to invade again for about four years. BACK TO 1 KINGS 22:1

STUDY NOTE FOR 1 KINGS 22:2 Jehoshaphat the king of Judah. On his reign, see vv. 41–50 and 2 Kin. 3:7–27. BACK TO 1 KINGS 22:2

STUDY NOTE FOR 1 KINGS 22:3 Ramoth-gilead. Located about twenty-eight miles (45 km) east of the Jordan River, near a tributary to the Yarmuk River. Ramoth-gilead became Israel’s possession during the conquest (Deut. 4:43; Josh. 20:8; cf. 1 Kin. 4:13), and Ahab thinks it is time to retrieve it from the Syrians (v. 4). The town has an important strategic value, both militarily and economically, because it lies on the major international route called the “King’s Highway.” In Ahab’s day, that highway is a major thoroughfare between Egypt and Syria. BACK TO 1 KINGS 22:3

STUDY NOTE FOR 1 KINGS 22:4 I am as you are. This diplomatic language signifies Jehoshaphat’s agreement to join the campaign against the Syrians. Jehoshaphat seems to be a junior partner in this coalition rather than an equal of Ahab, for Ahab tells him what to do (v. 30). Formerly, Judah was allied with the Syrians against Israel (15:16–21), so this new arrangement marks a change in the foreign policies of both Israel and Judah. At some point earlier in Ahab’s reign, he formalized his relationship with Judah by giving his daughter Athaliah in marriage to Jehoram, the son of the king of Judah (2 Kin. 8:18, 26). Athaliah is a devoted Baal worshiper, and the diplomatic marriage introduced state-sponsored Baal worship to Judah, corrupting the worship of Yahweh (2 Kin. 11). BACK TO 1 KINGS 22:4

STUDY NOTE FOR 1 KINGS 22:5 Inquire first for the word of the LORD. It is usual to consult with God or His prophets before embarking on a major campaign (1 Sam. 23:1–4; 2 Sam. 2:1; 2 Kin. 3:11; 2 Chr. 20:3–17). BACK TO 1 KINGS 22:5

STUDY NOTE FOR 1 KINGS 22:6 prophets ... about four hundred men. The prophets whose words are recorded in the Scriptures are only a fraction of the total number of people who called themselves prophets in those times (18:19; 2 Kin. 3:13; Jer. 28). Individuals who claimed to be prophets were also common in other societies of the ancient Near East.

they said, “Go up.” Most of the self-designated prophets of Judah and Israel are eager to please their patrons, usually the kings, by pronouncing flatteries and agreeable messages (Jer. 28:1–4; Amos 7:10–13). These four hundred prophets may be those left over from the Mount Carmel confrontation (18:19–25). BACK TO 1 KINGS 22:6

STUDY NOTE FOR 1 KINGS 22:7 Is there not here another prophet of the LORD. Jehoshaphat is skeptical of Ahab’s prophets. BACK TO 1 KINGS 22:7

STUDY NOTE FOR 1 KINGS 22:8 Micaiah the son of Imlah. The name Micaiah means “who is like Yahweh?” He appears only in this chapter.

he never prophesies good concerning me. According to Jeremiah, one should be wary of prophets who prophesy too optimistically about the nation’s future (Jer. 29:8, 9). BACK TO 1 KINGS 22:8

STUDY NOTE FOR 1 KINGS 22:10 sitting on their thrones. Ahab and Jehoshaphat sit in the city at the place where judicial and municipal decisions are made (Deut. 21:19; 25:7; Ruth 4:1–12; Amos 5:10–15). BACK TO 1 KINGS 22:10

STUDY NOTE FOR 1 KINGS 22:11 Zedekiah. One of the prophets sought out by Ahab.

horns of iron. The horns symbolize power (Deut. 33:17; Zech. 1:18–21). On the symbolic actions of prophets, see note on 11:30. BACK TO 1 KINGS 22:11

STUDY NOTE FOR 1 KINGS 22:14 As the LORD lives. A conventional oath (1:17 note).

what the Lord says to me. Even if he wants to say something else, Micaiah can only speak the word of the Lord. This confirms that he is a true prophet (Deut. 18:15–22). BACK TO 1 KINGS 22:14

STUDY NOTE FOR 1 KINGS 22:15 Go up and triumph. Micaiah is being sarcastic and mocking Ahab and the four hundred prophets. BACK TO 1 KINGS 22:15

STUDY NOTE FOR 1 KINGS 22:17 I saw all Israel scattered. Micaiah depicts the defeated and leaderless armies of Israel in a state of anarchy.

that have no shepherd. The term “shepherd” can refer to a king (Zech. 13:7). Micaiah does not identify which shepherd is meant. BACK TO 1 KINGS 22:17

STUDY NOTE FOR 1 KINGS 22:22 I will go out, and will be a lying spirit. One of the celestial beings carries out God’s wishes by using the four hundred prophets as a means of reinforcing a false sense of security in Ahab (1 Sam. 16:14–16; Job 1:6–8, 12; Jer. 14:14–16; 23:16, 26; Ezek. 14:9; Gal. 1:6–9). BACK TO 1 KINGS 22:22

STUDY NOTE FOR 1 KINGS 22:25 an inner chamber to hide. When the battle is over, Zedekiah will be disgraced and forced to seek refuge (cf. 20:30). BACK TO 1 KINGS 22:25

STUDY NOTE FOR 1 KINGS 22:28 If you return in peace. Regardless of Ahab’s will, the prophecy stands. BACK TO 1 KINGS 22:28

STUDY NOTE FOR 1 KINGS 22:30 I will disguise myself. Ahab’s disguise indicates that he fears Micaiah’s words. It is also foolish to think that one can thwart God’s will by putting on a disguise (1 Sam. 28:8).

your robes. Ahab cynically has Jehoshaphat dress in royal robes, hoping that if a king has to be killed in battle (v. 17), it will be Jehoshaphat. BACK TO 1 KINGS 22:30

STUDY NOTE FOR 1 KINGS 22:31 Fight with neither. Neutralizing the leader of an opposing army is critical, because the opposing army might then collapse. BACK TO 1 KINGS 22:31

STUDY NOTE FOR 1 KINGS 22:38 the dogs licked up his blood. This action is a partial realization of Elijah’s prophecy in 21:19 (cf. 2 Kin. 9:25, 26).

the prostitutes washed. Possibly a reference to sacred prostitutes from the temple of Baal. BACK TO 1 KINGS 22:38

STUDY NOTE FOR 1 KINGS 22:39 the ivory house that he built. Archaeological excavations at Samaria have discovered decorative ivory inlays dating to this period. The prophet Amos criticizes such extravagance (Amos 3:15).

cities that he built. Archaeological excavations reveal that Samaria and Megiddo were refortified during this period.

Book of the Chronicles of the Kings of Israel. See note on 11:41. BACK TO 1 KINGS 22:39

STUDY NOTE FOR 1 KINGS 22:40 Ahaziah. On the reign of Ahaziah, see vv. 51–53; 2 Kin. 1. BACK TO 1 KINGS 22:40

STUDY NOTE FOR 1 KINGS 22:41 in the fourth year. If Jehoshaphat is co-regent with his father, Asa, for three years, as some scholars believe, the fourth year is 869 B.C. and refers to the beginning of his independent reign. BACK TO 1 KINGS 22:41

STUDY NOTE FOR 1 KINGS 22:42 he reigned twenty-five years. 872–848 B.C.. BACK TO 1 KINGS 22:42

STUDY NOTE FOR 1 KINGS 22:43 doing what was right in the sight of the LORD. Jehoshaphat is one of the southern kings depicted in a positive light by the author of Kings.

the high places were not taken away. See note on 3:2. BACK TO 1 KINGS 22:43

STUDY NOTE FOR 1 KINGS 22:44 Jehoshaphat also made peace with the king of Israel. Whereas the early years of the divided kingdom were characterized by intermittent warfare, the treaty between Jehoshaphat and Ahab is the start of a period of peaceful relations between Judah and Israel (cf. 2 Kin. 8:18, 26). BACK TO 1 KINGS 22:44

STUDY NOTE FOR 1 KINGS 22:45 how he warred. See 2 Kin. 3:7–27; 2 Chr. 17:11; 20.

Book of the Chronicles of the Kings of Judah. See note on 11:41. BACK TO 1 KINGS 22:45

STUDY NOTE FOR 1 KINGS 22:46 male cult prostitutes. See note on 14:24. BACK TO 1 KINGS 22:46

STUDY NOTE FOR 1 KINGS 22:47 a deputy was king. There is no king in Edom because in all likelihood Edom is a vassal of Judah. The king of Judah, then, decides who will rule in Edom (2 Kin. 8:20–22). BACK TO 1 KINGS 22:47

STUDY NOTE FOR 1 KINGS 22:48 made ships. Jehoshaphat, like Solomon before him, wants to establish a navy of his own based at Ezion Geber (9:26–28; 10:22; 2 Chr. 20:35–37).

Ophir. See note on 9:28. BACK TO 1 KINGS 22:48

STUDY NOTE FOR 1 KINGS 22:49 Ahaziah the son of Ahab. See 1 Kin. 22:51–2 Kin. 1:18.

Let my servants go with your servants. See 2 Chr. 20:35–37. BACK TO 1 KINGS 22:49

STUDY NOTE FOR 1 KINGS 22:51 and he reigned two years. 853–852 B.C. BACK TO 1 KINGS 22:51

STUDY NOTE FOR 1 KINGS 22:52 his father and ... mother. Ahab and Jezebel (16:29–34).

in the way of Jeroboam. See note on 12:30. BACK TO 1 KINGS 22:52

STUDY NOTE FOR 1 KINGS 22:53 He served Baal and worshiped him. The worship of Baal, introduced and supported by Ahab and Jezebel, is perpetuated by their son (16:31 note). BACK TO 1 KINGS 22:53

FOOTNOTES FOR 1 KINGS 1

1 Or in your bosom

1 Or expand on 2 Hebrew; Septuagint Joab the commander

1 Septuagint one of my offspring

FOOTNOTES FOR 1 KINGS 2

1 Hebrew there shall not be cut off for you 2 Septuagint; Hebrew placing 3 Septuagint innocent blood 4 Septuagint my; twice in this verse 5 Or steadfast love

1 Septuagint, Syriac, Vulgate; Hebrew and for him and for Abiathar

FOOTNOTES FOR 1 KINGS 4

1 Ch 5:1 in Hebrew 2 Hebrew the River 3 A cor was about 6 bushels or 220 liters 4 Hebrew the River; twice in this verse 5 Hebrew; one Hebrew manuscript (see 2 Chron. 9:25 and Septuagint of 1 Kings 10:26) 4,000

FOOTNOTES FOR 1 KINGS 5

1 Ch 5:15 in Hebrew 2 A cor was about 6 bushels or 220 liters 3 Septuagint; Hebrew twenty

FOOTNOTES FOR 1 KINGS 6

1 A cubit was about 18 inches or 45 centimeters 2 Or blocked lattice windows 3 Or platform; also verse 10 4 Septuagint; Hebrew structure, or platform 5 Septuagint, Targum; Hebrew middle

1 Vulgate; Hebrew and before the inner sanctuary 2 Septuagint made 3 The meaning of the Hebrew phrase is uncertain

FOOTNOTES FOR 1 KINGS 7

1 A cubit was about 18 inches or 45 centimeters 2 Septuagint three 3 Septuagint; Hebrew posts 4 Syriac, Vulgate; Hebrew floor 5 Targum, Syriac (compare Septuagint and Jeremiah 52:21); Hebrew fingers. And a line of twelve cubits measured the circumference of the second pillar 6 Septuagint; Hebrew seven; twice in this verse 7 Two manuscripts (compare Septuagint); Hebrew pillars

1 A handbreadth was about 3 inches or 7.5 centimeters 2 A bath was about 6 gallons or 22 liters

FOOTNOTES FOR 1 KINGS 8

1 Septuagint The LORD has set the sun in the heavens, but

1 Septuagint, Syriac in any of their cities

1 Septuagint; Hebrew seven days and seven days, fourteen days

FOOTNOTES FOR 1 KINGS 9

1 Syriac, Old Latin; Hebrew will become high 2 A talent was about 75 pounds or 34 kilograms 3 Hebrew lacks of Judah 4 That is, set apart (devote) as an offering to the Lord (for destruction)

1 Septuagint lacks with it

FOOTNOTES FOR 1 KINGS 10

2 A talent was about 75 pounds or 34 kilograms

1 A shekel was about 2/5 ounce or 11 grams 2 A mina was about 1 1/4 pounds or 0.6 kilogram 3 Or and at the back of the throne was a calf’s head 4 Or baboons

FOOTNOTES FOR 1 KINGS 11

1 Septuagint, Syriac, Vulgate he has; twice in this verse

FOOTNOTES FOR 1 KINGS 12

1 Septuagint, Vulgate (compare 2 Chronicles 10:2); Hebrew lived in

1 Septuagint went to the one at Bethel and to the other as far as Dan

FOOTNOTES FOR 1 KINGS 13

1 Septuagint, Syriac, Vulgate; Hebrew son

1 Septuagint; Hebrew he came to the city of the old prophet

FOOTNOTES FOR 1 KINGS 14

1 Hebrew the River

FOOTNOTES FOR 1 KINGS 15

1 Or treaty; twice in this verse

FOOTNOTES FOR 1 KINGS 16

1 A talent was about 75 pounds or 34 kilograms

FOOTNOTES FOR 1 KINGS 17

2 Septuagint; Hebrew of the settlers

1 Or soul; also verse 22

FOOTNOTES FOR 1 KINGS 18

1 A seah was about 7 quarts or 7.3 liters

FOOTNOTES FOR 1 KINGS 19

1 Or a sound, a thin silence

FOOTNOTES FOR 1 KINGS 20

1 A talent was about 75 pounds or 34 kilograms 2 That is, set apart (devoted) as an offering to the Lord (for destruction)

FOOTNOTES FOR 1 KINGS 21

1 Hebrew blessed; also verse 13

FOOTNOTES FOR 1 KINGS 22

1 Hebrew in his innocence

The SECOND BOOK of the

Kings

TITLE AND AUTHOR

1 and 2 Kings originally formed a single book. For discussions of most topics related to 1 and 2 Kings, see Introduction to 1 Kings.

DATE AND OCCASION

2 Kings begins with the reigns of Ahaziah in Israel (853–852 B.C.) and Jehoshaphat in Judah (870–848 B.C.). It traces the history of the northern kingdom to its destruction at the hands of the Assyrians in 722 B.C. (2 Kings 17:6). After this conquest, Hezekiah of Judah (715–686 B.C.) established a great religious reform in the southern kingdom (18:1–4). His reformation is a high point in the book; however, it did not continue after his death. One of the final eras of hope for Judah was the reign of Josiah (640–609 B.C.). He attempted to free Judah from Assyrian control, to bring about a religious reform in Judah, and to integrate the territory of the former northern kingdom into his own land. After Josiah was killed at Megiddo in 609 B.C., Judah was, for all intents and purposes, finished as a nation. In 586 B.C. the Babylonian army delivered the final blow as it captured Judah and Jerusalem, destroyed many Judean cities, and then sent many of the Judeans into exile. However, the last recorded event in this book is the release of Jehoiachin from prison. His exaltation above all the other exiled kings in Babylon offers a glimmer of hope that God has not abandoned His commitment to establish David’s dynasty forever. Eventually, this is fulfilled through Jesus Christ (Matt. 1:1).

OUTLINE OF 2 KINGS

(Continued from Outline of 1 Kings)

III. PROPHETS AND KINGS (1 KIN. 17:1–2 KIN. 8:15)

A. The Prophets and Ahab (1 Kin. 17:1–22:40)

B. Jehoshaphat of Judah (1 Kin. 22:41–50)

C. Ahaziah of Israel Defies Elijah (1 Kin. 22:51– 2 Kin. 1:18)

D. Elijah Succeeded by Elisha (2:1–18)

E. The Ministry of Elisha (2:19–8:15)

1. Elisha and the prophets (2:19–25)

2. Elisha and the war against Moab (ch. 3)

3. Elisha’s ministry to the needy (ch. 4)

4. Elisha and Naaman of Syria (ch. 5)

5. Elisha and the prophets (6:1–7)

6. Elisha and the Syrian siege of Samaria (6:8–7:20)

7. Elisha and the Shunammite woman (8:1–6)

8. Elisha and Hazael of Syria (8:7–15)

IV. THE LATE DIVIDED KINGDOM (8:16–17:41)

A. Jehoram of Judah (8:16–24)

B. Ahaziah of Judah (8:25–29)

C. Jehu of Israel (chs. 9; 10)

1. Jehu anointed King (9:1–13)

2. Jehu’s bloody coup (9:14–37)

3. Jehu massacres Ahab’s family (10:1–17)

4. Jehu’s campaign against Baal worship (10:18–36)

D. The Coup against Athaliah of Judah (ch. 11)

E. Jehoash (Joash) of Judah (ch. 12)

F. Jehoahaz of Israel (13:1–9)

G. Jehoash of Israel (13:10–25)

H. Amaziah of Judah (14:1–22)

I. Jeroboam II of Israel (14:23–29)

J. Azariah of Judah (15:1–7)

K. Zechariah of Israel (15:8–12)

L. Shallum of Israel (15:13–16)

M. Menahem of Israel (15:17–22)

N. Pekahiah of Israel (15:23–26)

O. Pekah of Israel (15:27–31)

P. Jotham of Judah (15:32–38)

Q. Ahaz of Judah (ch. 16)

R. Hoshea of Israel (17:1–6)

S. Reflection on the Exile of Israel (17:7–23)

T. Resettlement by Assyrian Deportees (17:24–41)

V. JUDAH ALONE (18:1–25:30)

A. Hezekiah (chs. 18–20)

1. Summary (18:1–8)

2. Assyrian invasion (18:9–37)

3. Divine deliverance (ch. 19)

4. Hezekiah’s illness (20:1–11)

5. The Babylonian envoy (20:12–21)

B. Manasseh (21:1–18)

C. Amon (21:19–26)

D. Josiah (22:1–23:30)

1. Repairing the temple and the discovery of the Book of the Law (ch. 22)

2. Reforms in Jerusalem, Judah, and Samaria (23:1–20)

3. Covenant renewal and Passover (23:21–28)

4. Death in battle with Neco of Egypt (23:29, 30)

E. Jehoahaz (23:31–34)

F. Jehoiakim (23:35–24:7)

G. Jehoiachin (24:8–16)

H. Zedekiah (24:17–20)

I. The Babylonian Exile of Judah (25:1–21)

J. The Assassination of Gedaliah (25:22–26)

K. Jehoiachin in Exile (25:27–30)

ELIJAH DENOUNCES AHAZIAH

1  After the death of Ahab, Moab rebelled against Israel.

[2] Now Ahaziah fell through the lattice in his upper chamber in Samaria, and lay sick; so he sent messengers, telling them, “Go, inquire of Baal-zebub, the god of Ekron, whether I shall recover from this sickness.” [3] But the angel of the LORD said to Elijah the Tishbite, “Arise, go up to meet the messengers of the king of Samaria, and say to them, ‘Is it because there is no God in Israel that you are going to inquire of Baal-zebub, the god of Ekron? 4 Now therefore thus says the LORD, You shall not come down from the bed to which you have gone up, but you shall surely die.’” So Elijah went.

5 The messengers returned to the king, and he said to them, “Why have you returned?” 6 And they said to him, “There came a man to meet us, and said to us, ‘Go back to the king who sent you, and say to him, Thus says the LORD, Is it because there is no God in Israel that you are sending to inquire of Baal-zebub, the god of Ekron? Therefore you shall not come down from the bed to which you have gone up, but you shall surely die.’” 7 He said to them, “What kind of man was he who came to meet you and told you these things?” [8] They answered him, “He wore a garment of hair, with a belt of leather about his waist.” And he said, “It is Elijah the Tishbite.”

[9] Then the king sent to him a captain of fifty men with his fifty. He went up to Elijah, who was sitting on the top of a hill, and said to him, “O man of God, the king says, ‘Come down.’” 10 But Elijah answered the captain of fifty, “If I am a man of God, let fire come down from heaven and consume you and your fifty.” Then fire came down from heaven and consumed him and his fifty.

11 Again the king sent to him another captain of fifty men with his fifty. And he answered and said to him, “O man of God, this is the king’s order, ‘Come down quickly!’” 12 But Elijah answered them, “If I am a man of God, let fire come down from heaven and consume you and your fifty.” Then the fire of God came down from heaven and consumed him and his fifty.

13 Again the king sent the captain of a third fifty with his fifty. And the third captain of fifty went up and came and fell on his knees before Elijah and entreated him, “O man of God, please let my life, and the life of these fifty servants of yours, be precious in your sight. 14 Behold, fire came down from heaven and consumed the two former captains of fifty men with their fifties, but now let my life be precious in your sight.” 15 Then the angel of the LORD said to Elijah, “Go down with him; do not be afraid of him.” So he arose and went down with him to the king 16 and said to him, “Thus says the LORD, ‘Because you have sent messengers to inquire of Baal-zebub, the god of Ekron—is it because there is no God in Israel to inquire of his word?—therefore you shall not come down from the bed to which you have gone up, but you shall surely die.’”

[17] So he died according to the word of the LORD that Elijah had spoken. Jehoram became king in his place in the second year of Jehoram the son of Jehoshaphat, king of Judah, because Ahaziah had no son. [18] Now the rest of the acts of Ahaziah that he did, are they not written in the Book of the Chronicles of the Kings of Israel?

ELIJAH TAKEN TO HEAVEN

2  Now when the LORD was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. [2] And Elijah said to Elisha, “Please stay here, for the LORD has sent me as far as Bethel.” But Elisha said, “As the LORD lives, and as you yourself live, I will not leave you.” So they went down to Bethel. [3] And the sons of the prophets who were in Bethel came out to Elisha and said to him, “Do you know that today the LORD will take away your master from over you?” And he said, “Yes, I know it; keep quiet.”

[4] Elijah said to him, “Elisha, please stay here, for the LORD has sent me to Jericho.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.” So they came to Jericho. 5 The sons of the prophets who were at Jericho drew near to Elisha and said to him, “Do you know that today the LORD will take away your master from over you?” And he answered, “Yes, I know it; keep quiet.”

6 Then Elijah said to him, “Please stay here, for the LORD has sent me to the Jordan.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.” So the two of them went on. 7 Fifty men of the sons of the prophets also went and stood at some distance from them, as they both were standing by the Jordan. [8] Then Elijah took his cloak and rolled it up and struck the water, and the water was parted to the one side and to the other, till the two of them could go over on dry ground.

[9] When they had crossed, Elijah said to Elisha, “Ask what I shall do for you, before I am taken from you.” And Elisha said, “Please let there be a double portion of your spirit on me.” [10] And he said, “You have asked a hard thing; yet, if you see me as I am being taken from you, it shall be so for you, but if you do not see me, it shall not be so.” [11] And as they still went on and talked, behold, chariots of fire and horses of fire separated the two of them. And Elijah went up by a whirlwind into heaven. [12] And Elisha saw it and he cried, “My father, my father! The chariots of Israel and its horsemen!” And he saw him no more.

Then he took hold of his own clothes and tore them in two pieces. [13] And he took up the cloak of Elijah that had fallen from him and went back and stood on the bank of the Jordan. [14] Then he took the cloak of Elijah that had fallen from him and struck the water, saying, “Where is the LORD, the God of Elijah?” And when he had struck the water, the water was parted to the one side and to the other, and Elisha went over.

ELISHA SUCCEEDS ELIJAH

[15] Now when the sons of the prophets who were at Jericho saw him opposite them, they said, “The spirit of Elijah rests on Elisha.” And they came to meet him and bowed to the ground before him. 16 And they said to him, “Behold now, there are with your servants fifty strong men. Please let them go and seek your master. It may be that the Spirit of the LORD has caught him up and cast him upon some mountain or into some valley.” And he said, “You shall not send.” 17 But when they urged him till he was ashamed, he said, “Send.” They sent therefore fifty men. And for three days they sought him but did not find him. 18 And they came back to him while he was staying at Jericho, and he said to them, “Did I not say to you, ‘Do not go’?”

[19] Now the men of the city said to Elisha, “Behold, the situation of this city is pleasant, as my lord sees, but the water is bad, and the land is unfruitful.” [20] He said, “Bring me a new bowl, and put salt in it.” So they brought it to him. 21 Then he went to the spring of water and threw salt in it and said, “Thus says the LORD, I have healed this water; from now on neither death nor miscarriage shall come from it.” 22 So the water has been healed to this day, according to the word that Elisha spoke.

[23] He went up from there to Bethel, and while he was going up on the way, some small boys came out of the city and jeered at him, saying, “Go up, you baldhead! Go up, you baldhead!” [24] And he turned around, and when he saw them, he cursed them in the name of the LORD. And two she-bears came out of the woods and tore forty-two of the boys. 25 From there he went on to Mount Carmel, and from there he returned to Samaria.

MOAB REBELS AGAINST ISRAEL

3  In the eighteenth year of Jehoshaphat king of Judah, Jehoram the son of Ahab became king over Israel in Samaria, and he reigned twelve years. [2] He did what was evil in the sight of the LORD, though not like his father and mother, for he put away the pillar of Baal that his father had made. [3] Nevertheless, he clung to the sin of Jeroboam the son of Nebat, which he made Israel to sin; he did not depart from it.

[4] Now Mesha king of Moab was a sheep breeder, and he had to deliver to the king of Israel 100,000 lambs and the wool of 100,000 rams. 5 But when Ahab died, the king of Moab rebelled against the king of Israel. 6 So King Jehoram marched out of Samaria at that time and mustered all Israel. 7 And he went and sent word to Jehoshaphat king of Judah, “The king of Moab has rebelled against me. Will you go with me to battle against Moab?” And he said, “I will go. I am as you are, my people as your people, my horses as your horses.” 8 Then he said, “By which way shall we march?” Jehoram answered, “By the way of the wilderness of Edom.”

[9] So the king of Israel went with the king of Judah and the king of Edom. And when they had made a circuitous march of seven days, there was no water for the army or for the animals that followed them. 10 Then the king of Israel said, “Alas! The LORD has called these three kings to give them into the hand of Moab.” [11] And Jehoshaphat said, “Is there no prophet of the LORD here, through whom we may inquire of the LORD?” Then one of the king of Israel’s servants answered, “Elisha the son of Shaphat is here, who poured water on the hands of Elijah.” 12 And Jehoshaphat said, “The word of the LORD is with him.” So the king of Israel and Jehoshaphat and the king of Edom went down to him.

13 And Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father and to the prophets of your mother.” But the king of Israel said to him, “No; it is the LORD who has called these three kings to give them into the hand of Moab.” [14] And Elisha said, “As the LORD of hosts lives, before whom I stand, were it not that I have regard for Jehoshaphat the king of Judah, I would neither look at you nor see you. [15] But now bring me a musician.” And when the musician played, the hand of the LORD came upon him. [16] And he said, “Thus says the LORD, ‘I will make this dry streambed full of pools.’ 17 For thus says the LORD, ‘You shall not see wind or rain, but that streambed shall be filled with water, so that you shall drink, you, your livestock, and your animals.’ 18 This is a light thing in the sight of the LORD. He will also give the Moabites into your hand, 19 and you shall attack every fortified city and every choice city, and shall fell every good tree and stop up all springs of water and ruin every good piece of land with stones.” [20] The next morning, about the time of offering the sacrifice, behold, water came from the direction of Edom, till the country was filled with water.

21 When all the Moabites heard that the kings had come up to fight against them, all who were able to put on armor, from the youngest to the oldest, were called out and were drawn up at the border. [22] And when they rose early in the morning and the sun shone on the water, the Moabites saw the water opposite them as red as blood. 23 And they said, “This is blood; the kings have surely fought together and struck one another down. Now then, Moab, to the spoil!” 24 But when they came to the camp of Israel, the Israelites rose and struck the Moabites, till they fled before them. And they went forward, striking the Moabites as they went. [1] [25] And they overthrew the cities, and on every good piece of land every man threw a stone until it was covered. They stopped every spring of water and felled all the good trees, till only its stones were left in Kir-hareseth, and the slingers surrounded and attacked it. 26 When the king of Moab saw that the battle was going against him, he took with him 700 swordsmen to break through, opposite the king of Edom, but they could not. [27] Then he took his oldest son who was to reign in his place and offered him for a burnt offering on the wall. And there came great wrath against Israel. And they withdrew from him and returned to their own land.

ELISHA AND THE WIDOW’S OIL

4  Now the wife of one of the sons of the prophets cried to Elisha, “Your servant my husband is dead, and you know that your servant feared the LORD, but the creditor has come to take my two children to be his slaves.” 2 And Elisha said to her, “What shall I do for you? Tell me; what have you in the house?” And she said, “Your servant has nothing in the house except a jar of oil.” 3 Then he said, “Go outside, borrow vessels from all your neighbors, empty vessels and not too few. 4 Then go in and shut the door behind yourself and your sons and pour into all these vessels. And when one is full, set it aside.” 5 So she went from him and shut the door behind herself and her sons. And as she poured they brought the vessels to her. 6 When the vessels were full, she said to her son, “Bring me another vessel.” And he said to her, “There is not another.” Then the oil stopped flowing. 7 She came and told the man of God, and he said, “Go, sell the oil and pay your debts, and you and your sons can live on the rest.”

ELISHA AND THE SHUNAMMITE WOMAN

[8] One day Elisha went on to Shunem, where a wealthy woman lived, who urged him to eat some food. So whenever he passed that way, he would turn in there to eat food. 9 And she said to her husband, “Behold now, I know that this is a holy man of God who is continually passing our way. 10 Let us make a small room on the roof with walls and put there for him a bed, a table, a chair, and a lamp, so that whenever he comes to us, he can go in there.”

11 One day he came there, and he turned into the chamber and rested there. [12] And he said to Gehazi his servant, “Call this Shunammite.” When he had called her, she stood before him. [13] And he said to him, “Say now to her, ‘See, you have taken all this trouble for us; what is to be done for you? Would you have a word spoken on your behalf to the king or to the commander of the army?’” She answered, “I dwell among my own people.” [14] And he said, “What then is to be done for her?” Gehazi answered, “Well, she has no son, and her husband is old.” 15 He said, “Call her.” And when he had called her, she stood in the doorway. 16 And he said, “At this season, about this time next year, you shall embrace a son.” And she said, “No, my lord, O man of God; do not lie to your servant.” [17] But the woman conceived, and she bore a son about that time the following spring, as Elisha had said to her.

ELISHA RAISES THE SHUNAMMITE’S SON

18 When the child had grown, he went out one day to his father among the reapers. 19 And he said to his father, “Oh, my head, my head!” The father said to his servant, “Carry him to his mother.” 20 And when he had lifted him and brought him to his mother, the child sat on her lap till noon, and then he died. [21] And she went up and laid him on the bed of the man of God and shut the door behind him and went out. 22 Then she called to her husband and said, “Send me one of the servants and one of the donkeys, that I may quickly go to the man of God and come back again.” [23] And he said, “Why will you go to him today? It is neither new moon nor Sabbath.” She said, “All is well.” 24 Then she saddled the donkey, and she said to her servant, “Urge the animal on; do not slacken the pace for me unless I tell you.” 25 So she set out and came to the man of God at Mount Carmel.

When the man of God saw her coming, he said to Gehazi his servant, “Look, there is the Shunammite. 26 Run at once to meet her and say to her, ‘Is all well with you? Is all well with your husband? Is all well with the child?’” And she answered, “All is well.” [27] And when she came to the mountain to the man of God, she caught hold of his feet. And Gehazi came to push her away. But the man of God said, “Leave her alone, for she is in bitter distress, and the LORD has hidden it from me and has not told me.” 28 Then she said, “Did I ask my lord for a son? Did I not say, ‘Do not deceive me?’” [29] He said to Gehazi, “Tie up your garment and take my staff in your hand and go. If you meet anyone, do not greet him, and if anyone greets you, do not reply. And lay my staff on the face of the child.” 30 Then the mother of the child said, “As the LORD lives and as you yourself live, I will not leave you.” So he arose and followed her. 31 Gehazi went on ahead and laid the staff on the face of the child, but there was no sound or sign of life. Therefore he returned to meet him and told him, “The child has not awakened.”

32 When Elisha came into the house, he saw the child lying dead on his bed. 33 So he went in and shut the door behind the two of them and prayed to the LORD. 34 Then he went up and lay on the child, putting his mouth on his mouth, his eyes on his eyes, and his hands on his hands. And as he stretched himself upon him, the flesh of the child became warm. 35 Then he got up again and walked once back and forth in the house, and went up and stretched himself upon him. The child sneezed seven times, and the child opened his eyes. 36 Then he summoned Gehazi and said, “Call this Shunammite.” So he called her. And when she came to him, he said, “Pick up your son.” 37 She came and fell at his feet, bowing to the ground. Then she picked up her son and went out.

ELISHA PURIFIES THE DEADLY STEW

[38] And Elisha came again to Gilgal when there was a famine in the land. And as the sons of the prophets were sitting before him, he said to his servant, “Set on the large pot, and boil stew for the sons of the prophets.” [39] One of them went out into the field to gather herbs, and found a wild vine and gathered from it his lap full of wild gourds, and came and cut them up into the pot of stew, not knowing what they were. 40 And they poured out some for the men to eat. But while they were eating of the stew, they cried out, “O man of God, there is death in the pot!” And they could not eat it. 41 He said, “Then bring flour.” And he threw it into the pot and said, “Pour some out for the men, that they may eat.” And there was no harm in the pot.

[42] A man came from Baal-shalishah, bringing the man of God bread of the firstfruits, twenty loaves of barley and fresh ears of grain in his sack. And Elisha said, “Give to the men, that they may eat.” 43 But his servant said, “How can I set this before a hundred men?” So he repeated, “Give them to the men, that they may eat, for thus says the LORD, ‘They shall eat and have some left.’” 44 So he set it before them. And they ate and had some left, according to the word of the LORD.

NAAMAN HEALED OF LEPROSY

5  Naaman, commander of the army of the king of Syria, was a great man with his master and in high favor, because by him the LORD had given victory to Syria. He was a mighty man of valor, but he was a leper. [1] [2] Now the Syrians on one of their raids had carried off a little girl from the land of Israel, and she worked in the service of Naaman’s wife. 3 She said to her mistress, “Would that my lord were with the prophet who is in Samaria! He would cure him of his leprosy.” 4 So Naaman went in and told his lord, “Thus and so spoke the girl from the land of Israel.” [5] And the king of Syria said, “Go now, and I will send a letter to the king of Israel.”

So he went, taking with him ten talents of silver, six thousand shekels [2] of gold, and ten changes of clothing. 6 And he brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you Naaman my servant, that you may cure him of his leprosy.” [7] And when the king of Israel read the letter, he tore his clothes and said, “Am I God, to kill and to make alive, that this man sends word to me to cure a man of his leprosy? Only consider, and see how he is seeking a quarrel with me.”

[8] But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent to the king, saying, “Why have you torn your clothes? Let him come now to me, that he may know that there is a prophet in Israel.” 9 So Naaman came with his horses and chariots and stood at the door of Elisha’s house. [10] And Elisha sent a messenger to him, saying, “Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean.” [11] But Naaman was angry and went away, saying, “Behold, I thought that he would surely come out to me and stand and call upon the name of the LORD his God, and wave his hand over the place and cure the leper. [12] Are not Abana [1] and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?” So he turned and went away in a rage. 13 But his servants came near and said to him, “My father, it is a great word the prophet has spoken to you; will you not do it? Has he actually said to you, ‘Wash, and be clean’?” 14 So he went down and dipped himself seven times in the Jordan, according to the word of the man of God, and his flesh was restored like the flesh of a little child, and he was clean.

GEHAZI’S GREED AND PUNISHMENT

[15] Then he returned to the man of God, he and all his company, and he came and stood before him. And he said, “Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant.” [16] But he said, “As the LORD lives, before whom I stand, I will receive none.” And he urged him to take it, but he refused. [17] Then Naaman said, “If not, please let there be given to your servant two mule loads of earth, for from now on your servant will not offer burnt offering or sacrifice to any god but the LORD. [18] In this matter may the LORD pardon your servant: when my master goes into the house of Rimmon to worship there, leaning on my arm, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the LORD pardon your servant in this matter.” 19 He said to him, “Go in peace.”

But when Naaman had gone from him a short distance, 20 Gehazi, the servant of Elisha the man of God, said, “See, my master has spared this Naaman the Syrian, in not accepting from his hand what he brought. As the LORD lives, I will run after him and get something from him.” 21 So Gehazi followed Naaman. And when Naaman saw someone running after him, he got down from the chariot to meet him and said, “Is all well?” [22] And he said, “All is well. My master has sent me to say, ‘There have just now come to me from the hill country of Ephraim two young men of the sons of the prophets. Please give them a talent of silver and two changes of clothing.’” 23 And Naaman said, “Be pleased to accept two talents.” And he urged him and tied up two talents of silver in two bags, with two changes of clothing, and laid them on two of his servants. And they carried them before Gehazi. 24 And when he came to the hill, he took them from their hand and put them in the house, and he sent the men away, and they departed. 25 He went in and stood before his master, and Elisha said to him, “Where have you been, Gehazi?” And he said, “Your servant went nowhere.” [26] But he said to him, “Did not my heart go when the man turned from his chariot to meet you? Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants? [27] Therefore the leprosy of Naaman shall cling to you and to your descendants forever.” So he went out from his presence a leper, like snow.

THE AXE HEAD RECOVERED

6  Now the sons of the prophets said to Elisha, “See, the place where we dwell under your charge is too small for us. 2 Let us go to the Jordan and each of us get there a log, and let us make a place for us to dwell there.” And he answered, “Go.” 3 Then one of them said, “Be pleased to go with your servants.” And he answered, “I will go.” 4 So he went with them. And when they came to the Jordan, they cut down trees. [5] But as one was felling a log, his axe head fell into the water, and he cried out, “Alas, my master! It was borrowed.” 6 Then the man of God said, “Where did it fall?” When he showed him the place, he cut off a stick and threw it in there and made the iron float. 7 And he said, “Take it up.” So he reached out his hand and took it.

HORSES AND CHARIOTS OF FIRE

[8] Once when the king of Syria was warring against Israel, he took counsel with his servants, saying, “At such and such a place shall be my camp.” [9] But the man of God sent word to the king of Israel, “Beware that you do not pass this place, for the Syrians are going down there.” 10 And the king of Israel sent to the place about which the man of God told him. Thus he used to warn him, so that he saved himself there more than once or twice.

11 And the mind of the king of Syria was greatly troubled because of this thing, and he called his servants and said to them, “Will you not show me who of us is for the king of Israel?” 12 And one of his servants said, “None, my lord, O king; but Elisha, the prophet who is in Israel, tells the king of Israel the words that you speak in your bedroom.” [13] And he said, “Go and see where he is, that I may send and seize him.” It was told him, “Behold, he is in Dothan.” 14 So he sent there horses and chariots and a great army, and they came by night and surrounded the city.

15 When the servant of the man of God rose early in the morning and went out, behold, an army with horses and chariots was all around the city. And the servant said, “Alas, my master! What shall we do?” [16] He said, “Do not be afraid, for those who are with us are more than those who are with them.” [17] Then Elisha prayed and said, “O LORD, please open his eyes that he may see.” So the LORD opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire all around Elisha. [18] And when the Syrians came down against him, Elisha prayed to the LORD and said, “Please strike this people with blindness.” So he struck them with blindness in accordance with the prayer of Elisha. 19 And Elisha said to them, “This is not the way, and this is not the city. Follow me, and I will bring you to the man whom you seek.” And he led them to Samaria.

20 As soon as they entered Samaria, Elisha said, “O LORD, open the eyes of these men, that they may see.” So the LORD opened their eyes and they saw, and behold, they were in the midst of Samaria. [21] As soon as the king of Israel saw them, he said to Elisha, “My father, shall I strike them down? Shall I strike them down?” [22] He answered, “You shall not strike them down. Would you strike down those whom you have taken captive with your sword and with your bow? Set bread and water before them, that they may eat and drink and go to their master.” 23 So he prepared for them a great feast, and when they had eaten and drunk, he sent them away, and they went to their master. And the Syrians did not come again on raids into the land of Israel.

BEN-HADAD’S SIEGE OF SAMARIA

[24] Afterward Ben-hadad king of Syria mustered his entire army and went up and besieged Samaria. [25] And there was a great famine in Samaria, as they besieged it, until a donkey’s head was sold for eighty shekels of silver, and the fourth part of a kab [1] of dove’s dung for five shekels of silver. 26 Now as the king of Israel was passing by on the wall, a woman cried out to him, saying, “Help, my lord, O king!” 27 And he said, “If the LORD will not help you, how shall I help you? From the threshing floor, or from the winepress?” [28] And the king asked her, “What is your trouble?” She answered, “This woman said to me, ‘Give your son, that we may eat him today, and we will eat my son tomorrow.’ 29 So we boiled my son and ate him. And on the next day I said to her, ‘Give your son, that we may eat him.’ But she has hidden her son.” [30] When the king heard the words of the woman, he tore his clothes—now he was passing by on the wall—and the people looked, and behold, he had sackcloth beneath on his body— 31 and he said, “May God do so to me and more also, if the head of Elisha the son of Shaphat remains on his shoulders today.”

[32] Elisha was sitting in his house, and the elders were sitting with him. Now the king had dispatched a man from his presence, but before the messenger arrived Elisha said to the elders, “Do you see how this murderer has sent to take off my head? Look, when the messenger comes, shut the door and hold the door fast against him. Is not the sound of his master’s feet behind him?” 33 And while he was still speaking with them, the messenger came down to him and said, “This trouble is from the LORD! Why should I wait for the LORD any longer?”

ELISHA PROMISES FOOD

7  But Elisha said, “Hear the word of the LORD: thus says the LORD, Tomorrow about this time a seah [2] of fine flour shall be sold for a shekel, [3] and two seahs of barley for a shekel, at the gate of Samaria.” [2] Then the captain on whose hand the king leaned said to the man of God, “If the LORD himself should make windows in heaven, could this thing be?” But he said, “You shall see it with your own eyes, but you shall not eat of it.”

THE SYRIANS FLEE

[3] Now there were four men who were lepers [1] at the entrance to the gate. And they said to one another, “Why are we sitting here until we die? 4 If we say, ‘Let us enter the city,’ the famine is in the city, and we shall die there. And if we sit here, we die also. So now come, let us go over to the camp of the Syrians. If they spare our lives we shall live, and if they kill us we shall but die.” 5 So they arose at twilight to go to the camp of the Syrians. But when they came to the edge of the camp of the Syrians, behold, there was no one there. [6] For the Lord had made the army of the Syrians hear the sound of chariots and of horses, the sound of a great army, so that they said to one another, “Behold, the king of Israel has hired against us the kings of the Hittites and the kings of Egypt to come against us.” 7 So they fled away in the twilight and abandoned their tents, their horses, and their donkeys, leaving the camp as it was, and fled for their lives. 8 And when these lepers came to the edge of the camp, they went into a tent and ate and drank, and they carried off silver and gold and clothing and went and hid them. Then they came back and entered another tent and carried off things from it and went and hid them.

9 Then they said to one another, “We are not doing right. This day is a day of good news. If we are silent and wait until the morning light, punishment will overtake us. Now therefore come; let us go and tell the king’s household.” 10 So they came and called to the gatekeepers of the city and told them, “We came to the camp of the Syrians, and behold, there was no one to be seen or heard there, nothing but the horses tied and the donkeys tied and the tents as they were.” 11 Then the gatekeepers called out, and it was told within the king’s household. 12 And the king rose in the night and said to his servants, “I will tell you what the Syrians have done to us. They know that we are hungry. Therefore they have gone out of the camp to hide themselves in the open country, thinking, ‘When they come out of the city, we shall take them alive and get into the city.’” 13 And one of his servants said, “Let some men take five of the remaining horses, seeing that those who are left here will fare like the whole multitude of Israel who have already perished. Let us send and see.” 14 So they took two horsemen, and the king sent them after the army of the Syrians, saying, “Go and see.” 15 So they went after them as far as the Jordan, and behold, all the way was littered with garments and equipment that the Syrians had thrown away in their haste. And the messengers returned and told the king.

16 Then the people went out and plundered the camp of the Syrians. So a seah of fine flour was sold for a shekel, and two seahs of barley for a shekel, according to the word of the LORD. 17 Now the king had appointed the captain on whose hand he leaned to have charge of the gate. And the people trampled him in the gate, so that he died, as the man of God had said when the king came down to him. 18 For when the man of God had said to the king, “Two seahs of barley shall be sold for a shekel, and a seah of fine flour for a shekel, about this time tomorrow in the gate of Samaria,” 19 the captain had answered the man of God, “If the LORD himself should make windows in heaven, could such a thing be?” And he had said, “You shall see it with your own eyes, but you shall not eat of it.” 20 And so it happened to him, for the people trampled him in the gate and he died.

THE SHUNAMMITE’S LAND RESTORED

8  Now Elisha had said to the woman whose son he had restored to life, “Arise, and depart with your household, and sojourn wherever you can, for the LORD has called for a famine, and it will come upon the land for seven years.” [2] So the woman arose and did according to the word of the man of God. She went with her household and sojourned in the land of the Philistines seven years. [3] And at the end of the seven years, when the woman returned from the land of the Philistines, she went to appeal to the king for her house and her land. [4] Now the king was talking with Gehazi the servant of the man of God, saying, “Tell me all the great things that Elisha has done.” 5 And while he was telling the king how Elisha had restored the dead to life, behold, the woman whose son he had restored to life appealed to the king for her house and her land. And Gehazi said, “My lord, O king, here is the woman, and here is her son whom Elisha restored to life.” 6 And when the king asked the woman, she told him. So the king appointed an official for her, saying, “Restore all that was hers, together with all the produce of the fields from the day that she left the land until now.”

HAZAEL MURDERS BEN-HADAD

[7] Now Elisha came to Damascus. Ben-hadad the king of Syria was sick. And when it was told him, “The man of God has come here,” [8] the king said to Hazael, “Take a present with you and go to meet the man of God, and inquire of the LORD through him, saying, ‘Shall I recover from this sickness?’” [9] So Hazael went to meet him, and took a present with him, all kinds of goods of Damascus, forty camels’ loads. When he came and stood before him, he said, “Your son Ben-hadad king of Syria has sent me to you, saying, ‘Shall I recover from this sickness?’” [10] And Elisha said to him, “Go, say to him, ‘You shall certainly recover,’ but [1] the LORD has shown me that he shall certainly die.” 11 And he fixed his gaze and stared at him, until he was embarrassed. And the man of God wept. [12] And Hazael said, “Why does my lord weep?” He answered, “Because I know the evil that you will do to the people of Israel. You will set on fire their fortresses, and you will kill their young men with the sword and dash in pieces their little ones and rip open their pregnant women.” [13] And Hazael said, “What is your servant, who is but a dog, that he should do this great thing?” Elisha answered, “The LORD has shown me that you are to be king over Syria.” 14 Then he departed from Elisha and came to his master, who said to him, “What did Elisha say to you?” And he answered, “He told me that you would certainly recover.” [15] But the next day he took the bed cloth [2] and dipped it in water and spread it over his face, till he died. And Hazael became king in his place.

JEHORAM REIGNS IN JUDAH

[16] In the fifth year of Joram the son of Ahab, king of Israel, when Jehoshaphat was king of Judah, [3] Jehoram the son of Jehoshaphat, king of Judah, began to reign. 17 He was thirty-two years old when he became king, and he reigned eight years in Jerusalem. [18] And he walked in the way of the kings of Israel, as the house of Ahab had done, for the daughter of Ahab was his wife. And he did what was evil in the sight of the LORD. [19] Yet the LORD was not willing to destroy Judah, for the sake of David his servant, since he promised to give a lamp to him and to his sons forever.

20 In his days Edom revolted from the rule of Judah and set up a king of their own. 21 Then Joram [1] passed over to Zair with all his chariots and rose by night, and he and his chariot commanders struck the Edomites who had surrounded him, but his army fled home. [22] So Edom revolted from the rule of Judah to this day. Then Libnah revolted at the same time. [23] Now the rest of the acts of Joram, and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? [24] So Joram slept with his fathers and was buried with his fathers in the city of David, and Ahaziah his son reigned in his place.

AHAZIAH REIGNS IN JUDAH

[25] In the twelfth year of Joram the son of Ahab, king of Israel, Ahaziah the son of Jehoram, king of Judah, began to reign. [26] Ahaziah was twenty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah; she was a granddaughter of Omri king of Israel. [27] He also walked in the way of the house of Ahab and did what was evil in the sight of the LORD, as the house of Ahab had done, for he was son-in-law to the house of Ahab.

[28] He went with Joram the son of Ahab to make war against Hazael king of Syria at Ramoth-gilead, and the Syrians wounded Joram. [29] And King Joram returned to be healed in Jezreel of the wounds that the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.

JEHU ANOINTED KING OF ISRAEL

9  Then Elisha the prophet called one of the sons of the prophets and said to him, “Tie up your garments, and take this flask of oil in your hand, and go to Ramoth-gilead. 2 And when you arrive, look there for Jehu the son of Jehoshaphat, son of Nimshi. And go in and have him rise from among his fellows, and lead him to an inner chamber. [3] Then take the flask of oil and pour it on his head and say, ‘Thus says the LORD, I anoint you king over Israel.’ Then open the door and flee; do not linger.”

4 So the young man, the servant of the prophet, went to Ramoth-gilead. 5 And when he came, behold, the commanders of the army were in council. And he said, “I have a word for you, O commander.” And Jehu said, “To which of us all?” And he said, “To you, O commander.” 6 So he arose and went into the house. And the young man poured the oil on his head, saying to him, “Thus says the LORD, the God of Israel, I anoint you king over the people of the LORD, over Israel. [7] And you shall strike down the house of Ahab your master, so that I may avenge on Jezebel the blood of my servants the prophets, and the blood of all the servants of the LORD. 8 For the whole house of Ahab shall perish, and I will cut off from Ahab every male, bond or free, in Israel. [9] And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah. [10] And the dogs shall eat Jezebel in the territory of Jezreel, and none shall bury her.” Then he opened the door and fled.

[11] When Jehu came out to the servants of his master, they said to him, “Is all well? Why did this mad fellow come to you?” And he said to them, “You know the fellow and his talk.” 12 And they said, “That is not true; tell us now.” And he said, “Thus and so he spoke to me, saying, ‘Thus says the LORD, I anoint you king over Israel.’” [13] Then in haste every man of them took his garment and put it under him on the bare [1] steps, and they blew the trumpet and proclaimed, “Jehu is king.”

JEHU ASSASSINATES JORAM AND AHAZIAH

14 Thus Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram with all Israel had been on guard at Ramoth-gilead against Hazael king of Syria, 15 but King Joram had returned to be healed in Jezreel of the wounds that the Syrians had given him, when he fought with Hazael king of Syria.) So Jehu said, “If this is your decision, then let no one slip out of the city to go and tell the news in Jezreel.” 16 Then Jehu mounted his chariot and went to Jezreel, for Joram lay there. And Ahaziah king of Judah had come down to visit Joram.

17 Now the watchman was standing on the tower in Jezreel, and he saw the company of Jehu as he came and said, “I see a company.” And Joram said, “Take a horseman and send to meet them, and let him say, ‘Is it peace?’” 18 So a man on horseback went to meet him and said, “Thus says the king, ‘Is it peace?’” And Jehu said, “What do you have to do with peace? Turn around and ride behind me.” And the watchman reported, saying, “The messenger reached them, but he is not coming back.” 19 Then he sent out a second horseman, who came to them and said, “Thus the king has said, ‘Is it peace?’” And Jehu answered, “What do you have to do with peace? Turn around and ride behind me.” 20 Again the watchman reported, “He reached them, but he is not coming back. And the driving is like the driving of Jehu the son of Nimshi, for he drives furiously.”

[21] Joram said, “Make ready.” And they made ready his chariot. Then Joram king of Israel and Ahaziah king of Judah set out, each in his chariot, and went to meet Jehu, and met him at the property of Naboth the Jezreelite. [22] And when Joram saw Jehu, he said, “Is it peace, Jehu?” He answered, “What peace can there be, so long as the whorings and the sorceries of your mother Jezebel are so many?” 23 Then Joram reined about and fled, saying to Ahaziah, “Treachery, O Ahaziah!” 24 And Jehu drew his bow with his full strength, and shot Joram between the shoulders, so that the arrow pierced his heart, and he sank in his chariot. [25] Jehu said to Bidkar his aide, “Take him up and throw him on the plot of ground belonging to Naboth the Jezreelite. For remember, when you and I rode side by side behind Ahab his father, how the LORD made this pronouncement against him: 26 ‘As surely as I saw yesterday the blood of Naboth and the blood of his sons—declares the LORD—I will repay you on this plot of ground.’ Now therefore take him up and throw him on the plot of ground, in accordance with the word of the LORD.”

[27] When Ahaziah the king of Judah saw this, he fled in the direction of Beth-haggan. And Jehu pursued him and said, “Shoot him also.” And they shot him [1] in the chariot at the ascent of Gur, which is by Ibleam. And he fled to Megiddo and died there. 28 His servants carried him in a chariot to Jerusalem, and buried him in his tomb with his fathers in the city of David.

[29] In the eleventh year of Joram the son of Ahab, Ahaziah began to reign over Judah.

JEHU EXECUTES JEZEBEL

[30] When Jehu came to Jezreel, Jezebel heard of it. And she painted her eyes and adorned her head and looked out of the window. [31] And as Jehu entered the gate, she said, “Is it peace, you Zimri, murderer of your master?” [32] And he lifted up his face to the window and said, “Who is on my side? Who?” Two or three eunuchs looked out at him. 33 He said, “Throw her down.” So they threw her down. And some of her blood spattered on the wall and on the horses, and they trampled on her. [34] Then he went in and ate and drank. And he said, “See now to this cursed woman and bury her, for she is a king’s daughter.” 35 But when they went to bury her, they found no more of her than the skull and the feet and the palms of her hands. [36] When they came back and told him, he said, “This is the word of the LORD, which he spoke by his servant Elijah the Tishbite: ‘In the territory of Jezreel the dogs shall eat the flesh of Jezebel, 37 and the corpse of Jezebel shall be as dung on the face of the field in the territory of Jezreel, so that no one can say, This is Jezebel.’”

JEHU SLAUGHTERS AHAB’S DESCENDANTS

10  Now Ahab had seventy sons in Samaria. So Jehu wrote letters and sent them to Samaria, to the rulers of the city, [2] to the elders, and to the guardians of the sons [3] of Ahab, saying, 2 “Now then, as soon as this letter comes to you, seeing your master’s sons are with you, and there are with you chariots and horses, fortified cities also, and weapons, [3] select the best and fittest of your master’s sons and set him on his father’s throne and fight for your master’s house.” 4 But they were exceedingly afraid and said, “Behold, the two kings could not stand before him. How then can we stand?” [5] So he who was over the palace, and he who was over the city, together with the elders and the guardians, sent to Jehu, saying, “We are your servants, and we will do all that you tell us. We will not make anyone king. Do whatever is good in your eyes.” [6] Then he wrote to them a second letter, saying, “If you are on my side, and if you are ready to obey me, take the heads of your master’s sons and come to me at Jezreel tomorrow at this time.” Now the king’s sons, seventy persons, were with the great men of the city, who were bringing them up. [7] And as soon as the letter came to them, they took the king’s sons and slaughtered them, seventy persons, and put their heads in baskets and sent them to him at Jezreel. [8] When the messenger came and told him, “They have brought the heads of the king’s sons,” he said, “Lay them in two heaps at the entrance of the gate until the morning.” 9 Then in the morning, when he went out, he stood and said to all the people, “You are innocent. It was I who conspired against my master and killed him, but who struck down all these? 10 Know then that there shall fall to the earth nothing of the word of the LORD, which the LORD spoke concerning the house of Ahab, for the LORD has done what he said by his servant Elijah.” [11] So Jehu struck down all who remained of the house of Ahab in Jezreel, all his great men and his close friends and his priests, until he left him none remaining.

12 Then he set out and went to Samaria. On the way, when he was at Beth-eked of the Shepherds, [13] Jehu met the relatives of Ahaziah king of Judah, and he said, “Who are you?” And they answered, “We are the relatives of Ahaziah, and we came down to visit the royal princes and the sons of the queen mother.” 14 He said, “Take them alive.” And they took them alive and slaughtered them at the pit of Beth-eked, forty-two persons, and he spared none of them.

[15] And when he departed from there, he met Jehonadab the son of Rechab coming to meet him. And he greeted him and said to him, “Is your heart true to my heart as mine is to yours?” And Jehonadab answered, “It is.” Jehu said, [1] “If it is, give me your hand.” So he gave him his hand. And Jehu took him up with him into the chariot. 16 And he said, “Come with me, and see my zeal for the LORD.” So he [2] had him ride in his chariot. 17 And when he came to Samaria, he struck down all who remained to Ahab in Samaria, till he had wiped them out, according to the word of the LORD that he spoke to Elijah.

JEHU STRIKES DOWN THE PROPHETS OF BAAL

[18] Then Jehu assembled all the people and said to them, “Ahab served Baal a little, but Jehu will serve him much. 19 Now therefore call to me all the prophets of Baal, all his worshipers and all his priests. Let none be missing, for I have a great sacrifice to offer to Baal. Whoever is missing shall not live.” But Jehu did it with cunning in order to destroy the worshipers of Baal. 20 And Jehu ordered, “Sanctify a solemn assembly for Baal.” So they proclaimed it. [21] And Jehu sent throughout all Israel, and all the worshipers of Baal came, so that there was not a man left who did not come. And they entered the house of Baal, and the house of Baal was filled from one end to the other. 22 He said to him who was in charge of the wardrobe, “Bring out the vestments for all the worshipers of Baal.” So he brought out the vestments for them. 23 Then Jehu went into the house of Baal with Jehonadab the son of Rechab, and he said to the worshipers of Baal, “Search, and see that there is no servant of the LORD here among you, but only the worshipers of Baal.” 24 Then they [3] went in to offer sacrifices and burnt offerings.

Now Jehu had stationed eighty men outside and said, “The man who allows any of those whom I give into your hands to escape shall forfeit his life.” 25 So as soon as he had made an end of offering the burnt offering, Jehu said to the guard and to the officers, “Go in and strike them down; let not a man escape.” So when they put them to the sword, the guard and the officers cast them out and went into the inner room of the house of Baal, [26] and they brought out the pillar that was in the house of Baal and burned it. [27] And they demolished the pillar of Baal, and demolished the house of Baal, and made it a latrine to this day.

JEHU REIGNS IN ISRAEL

28 Thus Jehu wiped out Baal from Israel. [29] But Jehu did not turn aside from the sins of Jeroboam the son of Nebat, which he made Israel to sin—that is, the golden calves that were in Bethel and in Dan. 30 And the LORD said to Jehu, “Because you have done well in carrying out what is right in my eyes, and have done to the house of Ahab according to all that was in my heart, your sons of the fourth generation shall sit on the throne of Israel.” [31] But Jehu was not careful to walk in the law of the LORD, the God of Israel, with all his heart. He did not turn from the sins of Jeroboam, which he made Israel to sin.

32 In those days the LORD began to cut off parts of Israel. Hazael defeated them throughout the territory of Israel: [33] from the Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the Valley of the Arnon, that is, Gilead and Bashan. [34] Now the rest of the acts of Jehu and all that he did, and all his might, are they not written in the Book of the Chronicles of the Kings of Israel? [35] So Jehu slept with his fathers, and they buried him in Samaria. And Jehoahaz his son reigned in his place. [36] The time that Jehu reigned over Israel in Samaria was twenty-eight years.

ATHALIAH REIGNS IN JUDAH

11  Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal family. [2] But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah and stole him away from among the king’s sons who were being put to death, and she put [1] him and his nurse in a bedroom. Thus they [2] hid him from Athaliah, so that he was not put to death. [3] And he remained with her six years, hidden in the house of the LORD, while Athaliah reigned over the land.

JOASH ANOINTED KING IN JUDAH

[4] But in the seventh year Jehoiada sent and brought the captains of the Carites and of the guards, and had them come to him in the house of the LORD. And he made a covenant with them and put them under oath in the house of the LORD, and he showed them the king’s son. 5 And he commanded them, “This is the thing that you shall do: one third of you, those who come off duty on the Sabbath and guard the king’s house [6] (another third being at the gate Sur and a third at the gate behind the guards) shall guard the palace. [1] 7 And the two divisions of you, which come on duty in force on the Sabbath and guard the house of the LORD on behalf of the king, 8 shall surround the king, each with his weapons in his hand. And whoever approaches the ranks is to be put to death. Be with the king when he goes out and when he comes in.”

9 The captains did according to all that Jehoiada the priest commanded, and they each brought his men who were to go off duty on the Sabbath, with those who were to come on duty on the Sabbath, and came to Jehoiada the priest. [10] And the priest gave to the captains the spears and shields that had been King David’s, which were in the house of the LORD. 11 And the guards stood, every man with his weapons in his hand, from the south side of the house to the north side of the house, around the altar and the house on behalf of the king. [12] Then he brought out the king’s son and put the crown on him and gave him the testimony. And they proclaimed him king and anointed him, and they clapped their hands and said, “Long live the king!”

13 When Athaliah heard the noise of the guard and of the people, she went into the house of the LORD to the people. [14] And when she looked, there was the king standing by the pillar, according to the custom, and the captains and the trumpeters beside the king, and all the people of the land rejoicing and blowing trumpets. And Athaliah tore her clothes and cried, “Treason! Treason!” [15] Then Jehoiada the priest commanded the captains who were set over the army, “Bring her out between the ranks, and put to death with the sword anyone who follows her.” For the priest said, “Let her not be put to death in the house of the LORD.” 16 So they laid hands on her; and she went through the horses’ entrance to the king’s house, and there she was put to death.

[17] And Jehoiada made a covenant between the LORD and the king and people, that they should be the LORD’s people, and also between the king and the people. [18] Then all the people of the land went to the house of Baal and tore it down; his altars and his images they broke in pieces, and they killed Mattan the priest of Baal before the altars. And the priest posted watchmen over the house of the LORD. [19] And he took the captains, the Carites, the guards, and all the people of the land, and they brought the king down from the house of the LORD, marching through the gate of the guards to the king’s house. And he took his seat on the throne of the kings. 20 So all the people of the land rejoiced, and the city was quiet after Athaliah had been put to death with the sword at the king’s house.

JEHOASH REIGNS IN JUDAH

[21] [1] Jehoash [2] was seven years old when he began to reign.

12  In the seventh year of Jehu, Jehoash [3] began to reign, and he reigned forty years in Jerusalem. His mother’s name was Zibiah of Beersheba. [2] And Jehoash did what was right in the eyes of the LORD all his days, because Jehoiada the priest instructed him. [3] Nevertheless, the high places were not taken away; the people continued to sacrifice and make offerings on the high places.

JEHOASH REPAIRS THE TEMPLE

[4] Jehoash said to the priests, “All the money of the holy things that is brought into the house of the LORD, the money for which each man is assessed—the money from the assessment of persons—and the money that a man’s heart prompts him to bring into the house of the LORD, 5 let the priests take, each from his donor, and let them repair the house wherever any need of repairs is discovered.” [6] But by the twenty-third year of King Jehoash, the priests had made no repairs on the house. 7 Therefore King Jehoash summoned Jehoiada the priest and the other priests and said to them, “Why are you not repairing the house? Now therefore take no more money from your donors, but hand it over for the repair of the house.” 8 So the priests agreed that they should take no more money from the people, and that they should not repair the house.

[9] Then Jehoiada the priest took a chest and bored a hole in the lid of it and set it beside the altar on the right side as one entered the house of the LORD. And the priests who guarded the threshold put in it all the money that was brought into the house of the LORD. 10 And whenever they saw that there was much money in the chest, the king’s secretary and the high priest came up and they bagged and counted the money that was found in the house of the LORD. 11 Then they would give the money that was weighed out into the hands of the workmen who had the oversight of the house of the LORD. And they paid it out to the carpenters and the builders who worked on the house of the LORD, 12 and to the masons and the stonecutters, as well as to buy timber and quarried stone for making repairs on the house of the LORD, and for any outlay for the repairs of the house. [13] But there were not made for the house of the LORD basins of silver, snuffers, bowls, trumpets, or any vessels of gold, or of silver, from the money that was brought into the house of the LORD, 14 for that was given to the workmen who were repairing the house of the LORD with it. 15 And they did not ask for an accounting from the men into whose hand they delivered the money to pay out to the workmen, for they dealt honestly. [16] The money from the guilt offerings and the money from the sin offerings was not brought into the house of the LORD; it belonged to the priests.

[17] At that time Hazael king of Syria went up and fought against Gath and took it. But when Hazael set his face to go up against Jerusalem, [18] Jehoash king of Judah took all the sacred gifts that Jehoshaphat and Jehoram and Ahaziah his fathers, the kings of Judah, had dedicated, and his own sacred gifts, and all the gold that was found in the treasuries of the house of the LORD and of the king’s house, and sent these to Hazael king of Syria. Then Hazael went away from Jerusalem.

THE DEATH OF JOASH

[19] Now the rest of the acts of Joash and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? [20] His servants arose and made a conspiracy and struck down Joash in the house of Millo, on the way that goes down to Silla. [21] It was Jozacar the son of Shimeath and Jehozabad the son of Shomer, his servants, who struck him down, so that he died. And they buried him with his fathers in the city of David, and Amaziah his son reigned in his place.

JEHOAHAZ REIGNS IN ISRAEL

13  In the twenty-third year of Joash the son of Ahaziah, king of Judah, Jehoahaz the son of Jehu began to reign over Israel in Samaria, and he reigned seventeen years. [2] He did what was evil in the sight of the LORD and followed the sins of Jeroboam the son of Nebat, which he made Israel to sin; he did not depart from them. [3] And the anger of the LORD was kindled against Israel, and he gave them continually into the hand of Hazael king of Syria and into the hand of Ben-hadad the son of Hazael. 4 Then Jehoahaz sought the favor of the LORD, and the LORD listened to him, for he saw the oppression of Israel, how the king of Syria oppressed them. [5] (Therefore the LORD gave Israel a savior, so that they escaped from the hand of the Syrians, and the people of Israel lived in their homes as formerly. [6] Nevertheless, they did not depart from the sins of the house of Jeroboam, which he made Israel to sin, but walked [1] in them; and the Asherah also remained in Samaria.) [7] For there was not left to Jehoahaz an army of more than fifty horsemen and ten chariots and ten thousand footmen, for the king of Syria had destroyed them and made them like the dust at threshing. [8] Now the rest of the acts of Jehoahaz and all that he did, and his might, are they not written in the Book of the Chronicles of the Kings of Israel? 9 So Jehoahaz slept with his fathers, and they buried him in Samaria, and Joash his son reigned in his place.

JEHOASH REIGNS IN ISRAEL

[10] In the thirty-seventh year of Joash king of Judah, Jehoash [2] the son of Jehoahaz began to reign over Israel in Samaria, and he reigned sixteen years. [11] He also did what was evil in the sight of the LORD. He did not depart from all the sins of Jeroboam the son of Nebat, which he made Israel to sin, but he walked in them. [12] Now the rest of the acts of Joash and all that he did, and the might with which he fought against Amaziah king of Judah, are they not written in the Book of the Chronicles of the Kings of Israel? [13] So Joash slept with his fathers, and Jeroboam sat on his throne. And Joash was buried in Samaria with the kings of Israel.

THE DEATH OF ELISHA

[14] Now when Elisha had fallen sick with the illness of which he was to die, Joash king of Israel went down to him and wept before him, crying, “My father, my father! The chariots of Israel and its horsemen!” 15 And Elisha said to him, “Take a bow and arrows.” So he took a bow and arrows. 16 Then he said to the king of Israel, “Draw the bow,” and he drew it. And Elisha laid his hands on the king’s hands. [17] And he said, “Open the window eastward,” and he opened it. Then Elisha said, “Shoot,” and he shot. And he said, “The LORD’s arrow of victory, the arrow of victory over Syria! For you shall fight the Syrians in Aphek until you have made an end of them.” [18] And he said, “Take the arrows,” and he took them. And he said to the king of Israel, “Strike the ground with them.” And he struck three times and stopped. 19 Then the man of God was angry with him and said, “You should have struck five or six times; then you would have struck down Syria until you had made an end of it, but now you will strike down Syria only three times.”

[20] So Elisha died, and they buried him. Now bands of Moabites used to invade the land in the spring of the year. 21 And as a man was being buried, behold, a marauding band was seen and the man was thrown into the grave of Elisha, and as soon as the man touched the bones of Elisha, he revived and stood on his feet.

22 Now Hazael king of Syria oppressed Israel all the days of Jehoahaz. [23] But the LORD was gracious to them and had compassion on them, and he turned toward them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, nor has he cast them from his presence until now.

[24] When Hazael king of Syria died, Ben-hadad his son became king in his place. [25] Then Jehoash the son of Jehoahaz took again from Ben-hadad the son of Hazael the cities that he had taken from Jehoahaz his father in war. Three times Joash defeated him and recovered the cities of Israel.

AMAZIAH REIGNS IN JUDAH

14  In the second year of Joash the son of Joahaz, king of Israel, Amaziah the son of Joash, king of Judah, began to reign. 2 He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Jehoaddin of Jerusalem. [3] And he did what was right in the eyes of the LORD, yet not like David his father. He did in all things as Joash his father had done. [4] But the high places were not removed; the people still sacrificed and made offerings on the high places. [5] And as soon as the royal power was firmly in his hand, he struck down his servants who had struck down the king his father. 6 But he did not put to death the children of the murderers, according to what is written in the Book of the Law of Moses, where the LORD commanded, “Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. But each one shall die for his own sin.”

[7] He struck down ten thousand Edomites in the Valley of Salt and took Sela by storm, and called it Joktheel, which is its name to this day.

[8] Then Amaziah sent messengers to Jehoash [1] the son of Jehoahaz, son of Jehu, king of Israel, saying, “Come, let us look one another in the face.” [9] And Jehoash king of Israel sent word to Amaziah king of Judah, “A thistle on Lebanon sent to a cedar on Lebanon, saying, ‘Give your daughter to my son for a wife,’ and a wild beast of Lebanon passed by and trampled down the thistle. 10 You have indeed struck down Edom, and your heart has lifted you up. Be content with your glory, and stay at home, for why should you provoke trouble so that you fall, you and Judah with you?”

[11] But Amaziah would not listen. So Jehoash king of Israel went up, and he and Amaziah king of Judah faced one another in battle at Beth-shemesh, which belongs to Judah. 12 And Judah was defeated by Israel, and every man fled to his home. [13] And Jehoash king of Israel captured Amaziah king of Judah, the son of Jehoash, son of Ahaziah, at Beth-shemesh, and came to Jerusalem and broke down the wall of Jerusalem for four hundred cubits, [2] from the Ephraim Gate to the Corner Gate. 14 And he seized all the gold and silver, and all the vessels that were found in the house of the LORD and in the treasuries of the king’s house, also hostages, and he returned to Samaria.

[15] Now the rest of the acts of Jehoash that he did, and his might, and how he fought with Amaziah king of Judah, are they not written in the Book of the Chronicles of the Kings of Israel? [16] And Jehoash slept with his fathers and was buried in Samaria with the kings of Israel, and Jeroboam his son reigned in his place.

17 Amaziah the son of Joash, king of Judah, lived fifteen years after the death of Jehoash son of Jehoahaz, king of Israel. [18] Now the rest of the deeds of Amaziah, are they not written in the Book of the Chronicles of the Kings of Judah? [19] And they made a conspiracy against him in Jerusalem, and he fled to Lachish. But they sent after him to Lachish and put him to death there. 20 And they brought him on horses; and he was buried in Jerusalem with his fathers in the city of David. [21] And all the people of Judah took Azariah, who was sixteen years old, and made him king instead of his father Amaziah. [22] He built Elath and restored it to Judah, after the king slept with his fathers.

JEROBOAM II REIGNS IN ISRAEL

[23] In the fifteenth year of Amaziah the son of Joash, king of Judah, Jeroboam the son of Joash, king of Israel, began to reign in Samaria, and he reigned forty-one years. [24] And he did what was evil in the sight of the LORD. He did not depart from all the sins of Jeroboam the son of Nebat, which he made Israel to sin. [25] He restored the border of Israel from Lebo-hamath as far as the Sea of the Arabah, according to the word of the LORD, the God of Israel, which he spoke by his servant Jonah the son of Amittai, the prophet, who was from Gath-hepher. 26 For the LORD saw that the affliction of Israel was very bitter, for there was none left, bond or free, and there was none to help Israel. [27] But the LORD had not said that he would blot out the name of Israel from under heaven, so he saved them by the hand of Jeroboam the son of Joash.

[28] Now the rest of the acts of Jeroboam and all that he did, and his might, how he fought, and how he restored Damascus and Hamath to Judah in Israel, are they not written in the Book of the Chronicles of the Kings of Israel? [29] And Jeroboam slept with his fathers, the kings of Israel, and Zechariah his son reigned in his place.

AZARIAH REIGNS IN JUDAH

15  In the twenty-seventh year of Jeroboam king of Israel, Azariah the son of Amaziah, king of Judah, began to reign. [2] He was sixteen years old when he began to reign, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecoliah of Jerusalem. [3] And he did what was right in the eyes of the LORD, according to all that his father Amaziah had done. [4] Nevertheless, the high places were not taken away. The people still sacrificed and made offerings on the high places. [5] And the LORD touched the king, so that he was a leper [1] to the day of his death, and he lived in a separate house. [2] And Jotham the king’s son was over the household, governing the people of the land. [6] Now the rest of the acts of Azariah, and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? [7] And Azariah slept with his fathers, and they buried him with his fathers in the city of David, and Jotham his son reigned in his place.

ZECHARIAH REIGNS IN ISRAEL

[8] In the thirty-eighth year of Azariah king of Judah, Zechariah the son of Jeroboam reigned over Israel in Samaria six months. [9] And he did what was evil in the sight of the LORD, as his fathers had done. He did not depart from the sins of Jeroboam the son of Nebat, which he made Israel to sin. [10] Shallum the son of Jabesh conspired against him and struck him down at Ibleam and put him to death and reigned in his place. [11] Now the rest of the deeds of Zechariah, behold, they are written in the Book of the Chronicles of the Kings of Israel. 12 (This was the promise of the LORD that he gave to Jehu, “Your sons shall sit on the throne of Israel to the fourth generation.” And so it came to pass.)

SHALLUM REIGNS IN ISRAEL

[13] Shallum the son of Jabesh began to reign in the thirty-ninth year of Uzziah [1] king of Judah, and he reigned one month in Samaria. [14] Then Menahem the son of Gadi came up from Tirzah and came to Samaria, and he struck down Shallum the son of Jabesh in Samaria and put him to death and reigned in his place. [15] Now the rest of the deeds of Shallum, and the conspiracy that he made, behold, they are written in the Book of the Chronicles of the Kings of Israel. [16] At that time Menahem sacked Tiphsah and all who were in it and its territory from Tirzah on, because they did not open it to him. Therefore he sacked it, and he ripped open all the women in it who were pregnant.

MENAHEM REIGNS IN ISRAEL

[17] In the thirty-ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel, and he reigned ten years in Samaria. [18] And he did what was evil in the sight of the LORD. He did not depart all his days from all the sins of Jeroboam the son of Nebat, which he made Israel to sin. [19] Pul [2] the king of Assyria came against the land, and Menahem gave Pul a thousand talents [3] of silver, that he might help him to confirm his hold on the royal power. [20] Menahem exacted the money from Israel, that is, from all the wealthy men, fifty shekels [4] of silver from every man, to give to the king of Assyria. So the king of Assyria turned back and did not stay there in the land. [21] Now the rest of the deeds of Menahem and all that he did, are they not written in the Book of the Chronicles of the Kings of Israel? 22 And Menahem slept with his fathers, and Pekahiah his son reigned in his place.

PEKAHIAH REIGNS IN ISRAEL

[23] In the fiftieth year of Azariah king of Judah, Pekahiah the son of Menahem began to reign over Israel in Samaria, and he reigned two years. [24] And he did what was evil in the sight of the LORD. He did not turn away from the sins of Jeroboam the son of Nebat, which he made Israel to sin. [25] And Pekah the son of Remaliah, his captain, conspired against him with fifty men of the people of Gilead, and struck him down in Samaria, in the citadel of the king’s house with Argob and Arieh; he put him to death and reigned in his place. [26] Now the rest of the deeds of Pekahiah and all that he did, behold, they are written in the Book of the Chronicles of the Kings of Israel.

PEKAH REIGNS IN ISRAEL

[27] In the fifty-second year of Azariah king of Judah, Pekah the son of Remaliah began to reign over Israel in Samaria, and he reigned twenty years. [28] And he did what was evil in the sight of the LORD. He did not depart from the sins of Jeroboam the son of Nebat, which he made Israel to sin.

[29] In the days of Pekah king of Israel, Tiglath-pileser king of Assyria came and captured Ijon, Abel-beth-maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, all the land of Naphtali, and he carried the people captive to Assyria. [30] Then Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah and struck him down and put him to death and reigned in his place, in the twentieth year of Jotham the son of Uzziah. [31] Now the rest of the acts of Pekah and all that he did, behold, they are written in the Book of the Chronicles of the Kings of Israel.

JOTHAM REIGNS IN JUDAH

[32] In the second year of Pekah the son of Remaliah, king of Israel, Jotham the son of Uzziah, king of Judah, began to reign. [33] He was twenty-five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother’s name was Jerusha the daughter of Zadok. [34] And he did what was right in the eyes of the LORD, according to all that his father Uzziah had done. [35] Nevertheless, the high places were not removed. The people still sacrificed and made offerings on the high places. He built the upper gate of the house of the LORD. [36] Now the rest of the acts of Jotham and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? [37] In those days the LORD began to send Rezin the king of Syria and Pekah the son of Remaliah against Judah. 38 Jotham slept with his fathers and was buried with his fathers in the city of David his father, and Ahaz his son reigned in his place.

AHAZ REIGNS IN JUDAH

16  In the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham, king of Judah, began to reign. [2] Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem. And he did not do what was right in the eyes of the LORD his God, as his father David had done, [3] but he walked in the way of the kings of Israel. He even burned his son as an offering, [1] according to the despicable practices of the nations whom the LORD drove out before the people of Israel. 4 And he sacrificed and made offerings on the high places and on the hills and under every green tree.

[5] Then Rezin king of Syria and Pekah the son of Remaliah, king of Israel, came up to wage war on Jerusalem, and they besieged Ahaz but could not conquer him. [6] At that time Rezin the king of Syria recovered Elath for Syria and drove the men of Judah from Elath, and the Edomites came to Elath, where they dwell to this day. [7] So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, “I am your servant and your son. Come up and rescue me from the hand of the king of Syria and from the hand of the king of Israel, who are attacking me.” [8] Ahaz also took the silver and gold that was found in the house of the LORD and in the treasures of the king’s house and sent a present to the king of Assyria. [9] And the king of Assyria listened to him. The king of Assyria marched up against Damascus and took it, carrying its people captive to Kir, and he killed Rezin.

[10] When King Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, he saw the altar that was at Damascus. And King Ahaz sent to Uriah the priest a model of the altar, and its pattern, exact in all its details. 11 And Uriah the priest built the altar; in accordance with all that King Ahaz had sent from Damascus, so Uriah the priest made it, before King Ahaz arrived from Damascus. 12 And when the king came from Damascus, the king viewed the altar. Then the king drew near to the altar and went up on it [13] and burned his burnt offering and his grain offering and poured his drink offering and threw the blood of his peace offerings on the altar. 14 And the bronze altar that was before the LORD he removed from the front of the house, from the place between his altar and the house of the LORD, and put it on the north side of his altar. [15] And King Ahaz commanded Uriah the priest, saying, “On the great altar burn the morning burnt offering and the evening grain offering and the king’s burnt offering and his grain offering, with the burnt offering of all the people of the land, and their grain offering and their drink offering. And throw on it all the blood of the burnt offering and all the blood of the sacrifice, but the bronze altar shall be for me to inquire by.” 16 Uriah the priest did all this, as King Ahaz commanded.

[17] And King Ahaz cut off the frames of the stands and removed the basin from them, and he took down the sea [1] from off the bronze oxen that were under it and put it on a stone pedestal. 18 And the covered way for the Sabbath that had been built inside the house and the outer entrance for the king he caused to go around the house of the LORD, because of the king of Assyria. [19] Now the rest of the acts of Ahaz that he did, are they not written in the Book of the Chronicles of the Kings of Judah? [20] And Ahaz slept with his fathers and was buried with his fathers in the city of David, and Hezekiah his son reigned in his place.

HOSHEA REIGNS IN ISRAEL

17  In the twelfth year of Ahaz king of Judah, Hoshea the son of Elah began to reign in Samaria over Israel, and he reigned nine years. [2] And he did what was evil in the sight of the LORD, yet not as the kings of Israel who were before him. [3] Against him came up Shalmaneser king of Assyria. And Hoshea became his vassal and paid him tribute. [4] But the king of Assyria found treachery in Hoshea, for he had sent messengers to So, king of Egypt, and offered no tribute to the king of Assyria, as he had done year by year. Therefore the king of Assyria shut him up and bound him in prison. [5] Then the king of Assyria invaded all the land and came to Samaria, and for three years he besieged it.

THE FALL OF ISRAEL

[6] In the ninth year of Hoshea, the king of Assyria captured Samaria, and he carried the Israelites away to Assyria and placed them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes.

EXILE BECAUSE OF IDOLATRY

7 And this occurred because the people of Israel had sinned against the LORD their God, who had brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods [8] and walked in the customs of the nations whom the LORD drove out before the people of Israel, and in the customs that the kings of Israel had practiced. [9] And the people of Israel did secretly against the LORD their God things that were not right. They built for themselves high places in all their towns, from watchtower to fortified city. [10] They set up for themselves pillars and Asherim on every high hill and under every green tree, 11 and there they made offerings on all the high places, as the nations did whom the LORD carried away before them. And they did wicked things, provoking the LORD to anger, [12] and they served idols, of which the LORD had said to them, “You shall not do this.” [13] Yet the LORD warned Israel and Judah by every prophet and every seer, saying, “Turn from your evil ways and keep my commandments and my statutes, in accordance with all the Law that I commanded your fathers, and that I sent to you by my servants the prophets.”

14 But they would not listen, but were stubborn, as their fathers had been, who did not believe in the LORD their God. 15 They despised his statutes and his covenant that he made with their fathers and the warnings that he gave them. They went after false idols and became false, and they followed the nations that were around them, concerning whom the LORD had commanded them that they should not do like them. [16] And they abandoned all the commandments of the LORD their God, and made for themselves metal images of two calves; and they made an Asherah and worshiped all the host of heaven and served Baal. [17] And they burned their sons and their daughters as offerings [1] and used divination and omens and sold themselves to do evil in the sight of the LORD, provoking him to anger. 18 Therefore the LORD was very angry with Israel and removed them out of his sight. None was left but the tribe of Judah only.

[19] Judah also did not keep the commandments of the LORD their God, but walked in the customs that Israel had introduced. [20] And the LORD rejected all the descendants of Israel and afflicted them and gave them into the hand of plunderers, until he had cast them out of his sight.

[21] When he had torn Israel from the house of David, they made Jeroboam the son of Nebat king. And Jeroboam drove Israel from following the LORD and made them commit great sin. 22 The people of Israel walked in all the sins that Jeroboam did. They did not depart from them, 23 until the LORD removed Israel out of his sight, as he had spoken by all his servants the prophets. So Israel was exiled from their own land to Assyria until this day.

ASSYRIA RESETTLES SAMARIA

[24] And the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim, and placed them in the cities of Samaria instead of the people of Israel. And they took possession of Samaria and lived in its cities. [25] And at the beginning of their dwelling there, they did not fear the LORD. Therefore the LORD sent lions among them, which killed some of them. [26] So the king of Assyria was told, “The nations that you have carried away and placed in the cities of Samaria do not know the law of the god of the land. Therefore he has sent lions among them, and behold, they are killing them, because they do not know the law of the god of the land.” 27 Then the king of Assyria commanded, “Send there one of the priests whom you carried away from there, and let him [1] go and dwell there and teach them the law of the god of the land.” 28 So one of the priests whom they had carried away from Samaria came and lived in Bethel and taught them how they should fear the LORD.

[29] But every nation still made gods of its own and put them in the shrines of the high places that the Samaritans had made, every nation in the cities in which they lived. 30 The men of Babylon made Succoth-benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, 31 and the Avvites made Nibhaz and Tartak; and the Sepharvites burned their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim. 32 They also feared the LORD and appointed from among themselves all sorts of people as priests of the high places, who sacrificed for them in the shrines of the high places. [33] So they feared the LORD but also served their own gods, after the manner of the nations from among whom they had been carried away.

[34] To this day they do according to the former manner. They do not fear the LORD, and they do not follow the statutes or the rules or the law or the commandment that the LORD commanded the children of Jacob, whom he named Israel. 35 The LORD made a covenant with them and commanded them, “You shall not fear other gods or bow yourselves to them or serve them or sacrifice to them, 36 but you shall fear the LORD, who brought you out of the land of Egypt with great power and with an outstretched arm. You shall bow yourselves to him, and to him you shall sacrifice. 37 And the statutes and the rules and the law and the commandment that he wrote for you, you shall always be careful to do. You shall not fear other gods, 38 and you shall not forget the covenant that I have made with you. You shall not fear other gods, [39] but you shall fear the LORD your God, and he will deliver you out of the hand of all your enemies.” 40 However, they would not listen, but they did according to their former manner.

[41] So these nations feared the LORD and also served their carved images. Their children did likewise, and their children’s children—as their fathers did, so they do to this day.

HEZEKIAH REIGNS IN JUDAH

18  In the third year of Hoshea son of Elah, king of Israel, Hezekiah the son of Ahaz, king of Judah, began to reign. [2] He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah. [3] And he did what was right in the eyes of the LORD, according to all that David his father had done. [4] He removed the high places and broke the pillars and cut down the Asherah. And he broke in pieces the bronze serpent that Moses had made, for until those days the people of Israel had made offerings to it (it was called Nehushtan). [1] 5 He trusted in the LORD, the God of Israel, so that there was none like him among all the kings of Judah after him, nor among those who were before him. [6] For he held fast to the LORD. He did not depart from following him, but kept the commandments that the LORD commanded Moses. [7] And the LORD was with him; wherever he went out, he prospered. He rebelled against the king of Assyria and would not serve him. [8] He struck down the Philistines as far as Gaza and its territory, from watchtower to fortified city.

[9] In the fourth year of King Hezekiah, which was the seventh year of Hoshea son of Elah, king of Israel, Shalmaneser king of Assyria came up against Samaria and besieged it, 10 and at the end of three years he took it. In the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel, Samaria was taken. 11 The king of Assyria carried the Israelites away to Assyria and put them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes, 12 because they did not obey the voice of the LORD their God but transgressed his covenant, even all that Moses the servant of the LORD commanded. They neither listened nor obeyed.

SENNACHERIB ATTACKS JUDAH

[13] In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them. [14] And Hezekiah king of Judah sent to the king of Assyria at Lachish, saying, “I have done wrong; withdraw from me. Whatever you impose on me I will bear.” And the king of Assyria required of Hezekiah king of Judah three hundred talents [2] of silver and thirty talents of gold. 15 And Hezekiah gave him all the silver that was found in the house of the LORD and in the treasuries of the king’s house. 16 At that time Hezekiah stripped the gold from the doors of the temple of the LORD and from the doorposts that Hezekiah king of Judah had overlaid and gave it to the king of Assyria. [17] And the king of Assyria sent the Tartan, the Rab-saris, and the Rabshakeh with a great army from Lachish to King Hezekiah at Jerusalem. And they went up and came to Jerusalem. When they arrived, they came and stood by the conduit of the upper pool, which is on the highway to the Washer’s Field. [18] And when they called for the king, there came out to them Eliakim the son of Hilkiah, who was over the household, and Shebnah the secretary, and Joah the son of Asaph, the recorder.

19 And the Rabshakeh said to them, “Say to Hezekiah, ‘Thus says the great king, the king of Assyria: On what do you rest this trust of yours? 20 Do you think that mere words are strategy and power for war? In whom do you now trust, that you have rebelled against me? 21 Behold, you are trusting now in Egypt, that broken reed of a staff, which will pierce the hand of any man who leans on it. Such is Pharaoh king of Egypt to all who trust in him. 22 But if you say to me, “We trust in the LORD our God,” is it not he whose high places and altars Hezekiah has removed, saying to Judah and to Jerusalem, “You shall worship before this altar in Jerusalem”? 23 Come now, make a wager with my master the king of Assyria: I will give you two thousand horses, if you are able on your part to set riders on them. 24 How then can you repulse a single captain among the least of my master’s servants, when you trust in Egypt for chariots and for horsemen? 25 Moreover, is it without the LORD that I have come up against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.’”

[26] Then Eliakim the son of Hilkiah, and Shebnah, and Joah, said to the Rabshakeh, “Please speak to your servants in Aramaic, for we understand it. Do not speak to us in the language of Judah within the hearing of the people who are on the wall.” 27 But the Rabshakeh said to them, “Has my master sent me to speak these words to your master and to you, and not to the men sitting on the wall, who are doomed with you to eat their own dung and to drink their own urine?”

28 Then the Rabshakeh stood and called out in a loud voice in the language of Judah: “Hear the word of the great king, the king of Assyria! 29 Thus says the king: ‘Do not let Hezekiah deceive you, for he will not be able to deliver you out of my [1] hand. 30 Do not let Hezekiah make you trust in the LORD by saying, The LORD will surely deliver us, and this city will not be given into the hand of the king of Assyria.’ [31] Do not listen to Hezekiah, for thus says the king of Assyria: ‘Make your peace with me [2] and come out to me. Then each one of you will eat of his own vine, and each one of his own fig tree, and each one of you will drink the water of his own cistern, [32] until I come and take you away to a land like your own land, a land of grain and wine, a land of bread and vineyards, a land of olive trees and honey, that you may live, and not die. And do not listen to Hezekiah when he misleads you by saying, “The LORD will deliver us.” [33] Has any of the gods of the nations ever delivered his land out of the hand of the king of Assyria? [34] Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they delivered Samaria out of my hand? 35 Who among all the gods of the lands have delivered their lands out of my hand, that the LORD should deliver Jerusalem out of my hand?’”

[36] But the people were silent and answered him not a word, for the king’s command was, “Do not answer him.” [37] Then Eliakim the son of Hilkiah, who was over the household, and Shebna the secretary, and Joah the son of Asaph, the recorder, came to Hezekiah with their clothes torn and told him the words of the Rabshakeh.

ISAIAH REASSURES HEZEKIAH

19  As soon as King Hezekiah heard it, he tore his clothes and covered himself with sackcloth and went into the house of the LORD. [2] And he sent Eliakim, who was over the household, and Shebna the secretary, and the senior priests, covered with sackcloth, to the prophet Isaiah the son of Amoz. 3 They said to him, “Thus says Hezekiah, This day is a day of distress, of rebuke, and of disgrace; children have come to the point of birth, and there is no strength to bring them forth. [4] It may be that the LORD your God heard all the words of the Rabshakeh, whom his master the king of Assyria has sent to mock the living God, and will rebuke the words that the LORD your God has heard; therefore lift up your prayer for the remnant that is left.” 5 When the servants of King Hezekiah came to Isaiah, 6 Isaiah said to them, “Say to your master, ‘Thus says the LORD: Do not be afraid because of the words that you have heard, with which the servants of the king of Assyria have reviled me. 7 Behold, I will put a spirit in him, so that he shall hear a rumor and return to his own land, and I will make him fall by the sword in his own land.’”

SENNACHERIB DEFIES THE LORD

[8] The Rabshakeh returned, and found the king of Assyria fighting against Libnah, for he heard that the king had left Lachish. [9] Now the king heard concerning Tirhakah king of Cush, “Behold, he has set out to fight against you.” So he sent messengers again to Hezekiah, saying, 10 “Thus shall you speak to Hezekiah king of Judah: ‘Do not let your God in whom you trust deceive you by promising that Jerusalem will not be given into the hand of the king of Assyria. 11 Behold, you have heard what the kings of Assyria have done to all lands, devoting them to destruction. And shall you be delivered? [12] Have the gods of the nations delivered them, the nations that my fathers destroyed, Gozan, Haran, Rezeph, and the people of Eden who were in Telassar? [13] Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, the king of Hena, or the king of Ivvah?’”

HEZEKIAH’S PRAYER

14 Hezekiah received the letter from the hand of the messengers and read it; and Hezekiah went up to the house of the LORD and spread it before the LORD. 15 And Hezekiah prayed before the LORD and said: “O LORD, the God of Israel, enthroned above the cherubim, you are the God, you alone, of all the kingdoms of the earth; you have made heaven and earth. 16 Incline your ear, O LORD, and hear; open your eyes, O LORD, and see; and hear the words of Sennacherib, which he has sent to mock the living God. 17 Truly, O LORD, the kings of Assyria have laid waste the nations and their lands [18] and have cast their gods into the fire, for they were not gods, but the work of men’s hands, wood and stone. Therefore they were destroyed. 19 So now, O LORD our God, save us, please, from his hand, that all the kingdoms of the earth may know that you, O LORD, are God alone.”

ISAIAH PROPHESIES SENNACHERIB’S FALL

20 Then Isaiah the son of Amoz sent to Hezekiah, saying, “Thus says the LORD, the God of Israel: Your prayer to me about Sennacherib king of Assyria I have heard. [21] This is the word that the LORD has spoken concerning him:

“She despises you, she scorns you—

the virgin daughter of Zion;

she wags her head behind you—

the daughter of Jerusalem.

22 “Whom have you mocked and reviled?

Against whom have you raised your voice

and lifted your eyes to the heights?

Against the Holy One of Israel!

23 By your messengers you have mocked the Lord,

and you have said, ‘With my many chariots

I have gone up the heights of the mountains,

to the far recesses of Lebanon;

I felled its tallest cedars,

its choicest cypresses;

I entered its farthest lodging place,

its most fruitful forest.

24 I dug wells

and drank foreign waters,

and I dried up with the sole of my foot

all the streams of Egypt.’

[25] “Have you not heard

that I determined it long ago?

I planned from days of old

what now I bring to pass,

that you should turn fortified cities

into heaps of ruins,

26 while their inhabitants, shorn of strength,

are dismayed and confounded,

and have become like plants of the field

and like tender grass,

like grass on the housetops,

blighted before it is grown.

27 “But I know your sitting down

and your going out and coming in,

and your raging against me.

[28] Because you have raged against me

and your complacency has come into my ears,

I will put my hook in your nose

and my bit in your mouth,

and I will turn you back on the way

by which you came.

[29] “And this shall be the sign for you: this year eat what grows of itself, and in the second year what springs of the same. Then in the third year sow and reap and plant vineyards, and eat their fruit. [30] And the surviving remnant of the house of Judah shall again take root downward and bear fruit upward. 31 For out of Jerusalem shall go a remnant, and out of Mount Zion a band of survivors. The zeal of the LORD will do this.

32 “Therefore thus says the LORD concerning the king of Assyria: He shall not come into this city or shoot an arrow there, or come before it with a shield or cast up a siege mound against it. 33 By the way that he came, by the same he shall return, and he shall not come into this city, declares the LORD. [34] For I will defend this city to save it, for my own sake and for the sake of my servant David.”

[35] And that night the angel of the LORD went out and struck down 185,000 in the camp of the Assyrians. And when people arose early in the morning, behold, these were all dead bodies. [36] Then Sennacherib king of Assyria departed and went home and lived at Nineveh. [37] And as he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer, his sons, struck him down with the sword and escaped into the land of Ararat. And Esarhaddon his son reigned in his place.

HEZEKIAH’S ILLNESS AND RECOVERY

20  In those days Hezekiah became sick and was at the point of death. And Isaiah the prophet the son of Amoz came to him and said to him, “Thus says the LORD, ‘Set your house in order, for you shall die; you shall not recover.’” 2 Then Hezekiah turned his face to the wall and prayed to the LORD, saying, 3 “Now, O LORD, please remember how I have walked before you in faithfulness and with a whole heart, and have done what is good in your sight.” And Hezekiah wept bitterly. [4] And before Isaiah had gone out of the middle court, the word of the LORD came to him: [5] “Turn back, and say to Hezekiah the leader of my people, Thus says the LORD, the God of David your father: I have heard your prayer; I have seen your tears. Behold, I will heal you. On the third day you shall go up to the house of the LORD, [6] and I will add fifteen years to your life. I will deliver you and this city out of the hand of the king of Assyria, and I will defend this city for my own sake and for my servant David’s sake.” [7] And Isaiah said, “Bring a cake of figs. And let them take and lay it on the boil, that he may recover.”

8 And Hezekiah said to Isaiah, “What shall be the sign that the LORD will heal me, and that I shall go up to the house of the LORD on the third day?” 9 And Isaiah said, “This shall be the sign to you from the LORD, that the LORD will do the thing that he has promised: shall the shadow go forward ten steps, or go back ten steps?” [10] And Hezekiah answered, “It is an easy thing for the shadow to lengthen ten steps. Rather let the shadow go back ten steps.” [11] And Isaiah the prophet called to the LORD, and he brought the shadow back ten steps, by which it had gone down on the steps of Ahaz.

HEZEKIAH AND THE BABYLONIAN ENVOYS

[12] At that time Merodach-baladan the son of Baladan, king of Babylon, sent envoys with letters and a present to Hezekiah, for he heard that Hezekiah had been sick. [13] And Hezekiah welcomed them, and he showed them all his treasure house, the silver, the gold, the spices, the precious oil, his armory, all that was found in his storehouses. There was nothing in his house or in all his realm that Hezekiah did not show them. 14 Then Isaiah the prophet came to King Hezekiah, and said to him, “What did these men say? And from where did they come to you?” And Hezekiah said, “They have come from a far country, from Babylon.” 15 He said, “What have they seen in your house?” And Hezekiah answered, “They have seen all that is in my house; there is nothing in my storehouses that I did not show them.”

16 Then Isaiah said to Hezekiah, “Hear the word of the LORD: [17] Behold, the days are coming, when all that is in your house, and that which your fathers have stored up till this day, shall be carried to Babylon. Nothing shall be left, says the LORD. [18] And some of your own sons, who shall be born to you, shall be taken away, and they shall be eunuchs in the palace of the king of Babylon.” 19 Then Hezekiah said to Isaiah, “The word of the LORD that you have spoken is good.” For he thought, “Why not, if there will be peace and security in my days?”

[20] The rest of the deeds of Hezekiah and all his might and how he made the pool and the conduit and brought water into the city, are they not written in the Book of the Chronicles of the Kings of Judah? 21 And Hezekiah slept with his fathers, and Manasseh his son reigned in his place.

MANASSEH REIGNS IN JUDAH

21  Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem. His mother’s name was Hephzibah. [2] And he did what was evil in the sight of the LORD, according to the despicable practices of the nations whom the LORD drove out before the people of Israel. [3] For he rebuilt the high places that Hezekiah his father had destroyed, and he erected altars for Baal and made an Asherah, as Ahab king of Israel had done, and worshiped all the host of heaven and served them. [4] And he built altars in the house of the LORD, of which the LORD had said, “In Jerusalem will I put my name.” 5 And he built altars for all the host of heaven in the two courts of the house of the LORD. [6] And he burned his son as an offering [1] and used fortune-telling and omens and dealt with mediums and with necromancers. He did much evil in the sight of the LORD, provoking him to anger. [7] And the carved image of Asherah that he had made he set in the house of which the LORD said to David and to Solomon his son, “In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever. [8] And I will not cause the feet of Israel to wander anymore out of the land that I gave to their fathers, if only they will be careful to do according to all that I have commanded them, and according to all the Law that my servant Moses commanded them.” 9 But they did not listen, and Manasseh led them astray to do more evil than the nations had done whom the LORD destroyed before the people of Israel.

MANASSEH’S IDOLATRY DENOUNCED

10 And the LORD said by his servants the prophets, [11] “Because Manasseh king of Judah has committed these abominations and has done things more evil than all that the Amorites did, who were before him, and has made Judah also to sin with his idols, 12 therefore thus says the LORD, the God of Israel: Behold, I am bringing upon Jerusalem and Judah such disaster [2] that the ears of everyone who hears of it will tingle. [13] And I will stretch over Jerusalem the measuring line of Samaria, and the plumb line of the house of Ahab, and I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. [14] And I will forsake the remnant of my heritage and give them into the hand of their enemies, and they shall become a prey and a spoil to all their enemies, [15] because they have done what is evil in my sight and have provoked me to anger, since the day their fathers came out of Egypt, even to this day.”

[16] Moreover, Manasseh shed very much innocent blood, till he had filled Jerusalem from one end to another, besides the sin that he made Judah to sin so that they did what was evil in the sight of the LORD.

[17] Now the rest of the acts of Manasseh and all that he did, and the sin that he committed, are they not written in the Book of the Chronicles of the Kings of Judah? [18] And Manasseh slept with his fathers and was buried in the garden of his house, in the garden of Uzza, and Amon his son reigned in his place.

AMON REIGNS IN JUDAH

[19] Amon was twenty-two years old when he began to reign, and he reigned two years in Jerusalem. His mother’s name was Meshullemeth the daughter of Haruz of Jotbah. 20 And he did what was evil in the sight of the LORD, as Manasseh his father had done. 21 He walked in all the way in which his father walked and served the idols that his father served and worshiped them. 22 He abandoned the LORD, the God of his fathers, and did not walk in the way of the LORD. 23 And the servants of Amon conspired against him and put the king to death in his house. [24] But the people of the land struck down all those who had conspired against King Amon, and the people of the land made Josiah his son king in his place. [25] Now the rest of the acts of Amon that he did, are they not written in the Book of the Chronicles of the Kings of Judah? 26 And he was buried in his tomb in the garden of Uzza, and Josiah his son reigned in his place.

JOSIAH REIGNS IN JUDAH

22  Josiah was eight years old when he began to reign, and he reigned thirty-one years in Jerusalem. His mother’s name was Jedidah the daughter of Adaiah of Bozkath. [2] And he did what was right in the eyes of the LORD and walked in all the way of David his father, and he did not turn aside to the right or to the left.

JOSIAH REPAIRS THE TEMPLE

[3] In the eighteenth year of King Josiah, the king sent Shaphan the son of Azaliah, son of Meshullam, the secretary, to the house of the LORD, saying, [4] “Go up to Hilkiah the high priest, that he may count the money that has been brought into the house of the LORD, which the keepers of the threshold have collected from the people. 5 And let it be given into the hand of the workmen who have the oversight of the house of the LORD, and let them give it to the workmen who are at the house of the LORD, repairing the house 6 (that is, to the carpenters, and to the builders, and to the masons), and let them use it for buying timber and quarried stone to repair the house. 7 But no accounting shall be asked from them for the money that is delivered into their hand, for they deal honestly.”

HILKIAH FINDS THE BOOK OF THE LAW

[8] And Hilkiah the high priest said to Shaphan the secretary, “I have found the Book of the Law in the house of the LORD.” And Hilkiah gave the book to Shaphan, and he read it. 9 And Shaphan the secretary came to the king, and reported to the king, “Your servants have emptied out the money that was found in the house and have delivered it into the hand of the workmen who have the oversight of the house of the LORD.” 10 Then Shaphan the secretary told the king, “Hilkiah the priest has given me a book.” And Shaphan read it before the king.

[11] When the king heard the words of the Book of the Law, he tore his clothes. [12] And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Micaiah, and Shaphan the secretary, and Asaiah the king’s servant, saying, [13] “Go, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that has been found. For great is the wrath of the LORD that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.”

[14] So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the Second Quarter), and they talked with her. 15 And she said to them, “Thus says the LORD, the God of Israel: ‘Tell the man who sent you to me, 16 Thus says the LORD, Behold, I will bring disaster upon this place and upon its inhabitants, all the words of the book that the king of Judah has read. 17 Because they have forsaken me and have made offerings to other gods, that they might provoke me to anger with all the work of their hands, therefore my wrath will be kindled against this place, and it will not be quenched. 18 But to the king of Judah, who sent you to inquire of the LORD, thus shall you say to him, Thus says the LORD, the God of Israel: Regarding the words that you have heard, 19 because your heart was penitent, and you humbled yourself before the LORD, when you heard how I spoke against this place and against its inhabitants, that they should become a desolation and a curse, and you have torn your clothes and wept before me, I also have heard you, declares the LORD. 20 Therefore, behold, I will gather you to your fathers, and you shall be gathered to your grave in peace, and your eyes shall not see all the disaster that I will bring upon this place.’” And they brought back word to the king.

JOSIAH’S REFORMS

23  Then the king sent, and all the elders of Judah and Jerusalem were gathered to him. [2] And the king went up to the house of the LORD, and with him all the men of Judah and all the inhabitants of Jerusalem and the priests and the prophets, all the people, both small and great. And he read in their hearing all the words of the Book of the Covenant that had been found in the house of the LORD. [3] And the king stood by the pillar and made a covenant before the LORD, to walk after the LORD and to keep his commandments and his testimonies and his statutes with all his heart and all his soul, to perform the words of this covenant that were written in this book. And all the people joined in the covenant.

[4] And the king commanded Hilkiah the high priest and the priests of the second order and the keepers of the threshold to bring out of the temple of the LORD all the vessels made for Baal, for Asherah, and for all the host of heaven. He burned them outside Jerusalem in the fields of the Kidron and carried their ashes to Bethel. [5] And he deposed the priests whom the kings of Judah had ordained to make offerings in the high places at the cities of Judah and around Jerusalem; those also who burned incense to Baal, to the sun and the moon and the constellations and all the host of the heavens. [6] And he brought out the Asherah from the house of the LORD, outside Jerusalem, to the brook Kidron, and burned it at the brook Kidron and beat it to dust and cast the dust of it upon the graves of the common people. [7] And he broke down the houses of the male cult prostitutes who were in the house of the LORD, where the women wove hangings for the Asherah. [8] And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had made offerings, from Geba to Beersheba. And he broke down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on one’s left at the gate of the city. [9] However, the priests of the high places did not come up to the altar of the LORD in Jerusalem, but they ate unleavened bread among their brothers. [10] And he defiled Topheth, which is in the Valley of the Son of Hinnom, that no one might burn his son or his daughter as an offering to Molech. [1] [11] And he removed the horses that the kings of Judah had dedicated to the sun, at the entrance to the house of the LORD, by the chamber of Nathan-melech the chamberlain, which was in the precincts. [2] And he burned the chariots of the sun with fire. [12] And the altars on the roof of the upper chamber of Ahaz, which the kings of Judah had made, and the altars that Manasseh had made in the two courts of the house of the LORD, he pulled down and broke in pieces [3] and cast the dust of them into the brook Kidron. [13] And the king defiled the high places that were east of Jerusalem, to the south of the mount of corruption, which Solomon the king of Israel had built for Ashtoreth the abomination of the Sidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the Ammonites. [14] And he broke in pieces the pillars and cut down the Asherim and filled their places with the bones of men.

[15] Moreover, the altar at Bethel, the high place erected by Jeroboam the son of Nebat, who made Israel to sin, that altar with the high place he pulled down and burned, [4] reducing it to dust. He also burned the Asherah. [16] And as Josiah turned, he saw the tombs there on the mount. And he sent and took the bones out of the tombs and burned them on the altar and defiled it, according to the word of the LORD that the man of God proclaimed, who had predicted these things. 17 Then he said, “What is that monument that I see?” And the men of the city told him, “It is the tomb of the man of God who came from Judah and predicted [5] these things that you have done against the altar at Bethel.” [18] And he said, “Let him be; let no man move his bones.” So they let his bones alone, with the bones of the prophet who came out of Samaria. [19] And Josiah removed all the shrines also of the high places that were in the cities of Samaria, which kings of Israel had made, provoking the LORD to anger. He did to them according to all that he had done at Bethel. [20] And he sacrificed all the priests of the high places who were there, on the altars, and burned human bones on them. Then he returned to Jerusalem.

JOSIAH RESTORES THE PASSOVER

[21] And the king commanded all the people, “Keep the Passover to the LORD your God, as it is written in this Book of the Covenant.” [22] For no such Passover had been kept since the days of the judges who judged Israel, or during all the days of the kings of Israel or of the kings of Judah. [23] But in the eighteenth year of King Josiah this Passover was kept to the LORD in Jerusalem.

[24] Moreover, Josiah put away the mediums and the necromancers and the household gods and the idols and all the abominations that were seen in the land of Judah and in Jerusalem, that he might establish the words of the law that were written in the book that Hilkiah the priest found in the house of the LORD. 25 Before him there was no king like him, who turned to the LORD with all his heart and with all his soul and with all his might, according to all the Law of Moses, nor did any like him arise after him.

[26] Still the LORD did not turn from the burning of his great wrath, by which his anger was kindled against Judah, because of all the provocations with which Manasseh had provoked him. 27 And the LORD said, “I will remove Judah also out of my sight, as I have removed Israel, and I will cast off this city that I have chosen, Jerusalem, and the house of which I said, My name shall be there.”

JOSIAH’S DEATH IN BATTLE

[28] Now the rest of the acts of Josiah and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? [29] In his days Pharaoh Neco king of Egypt went up to the king of Assyria to the river Euphrates. King Josiah went to meet him, and Pharaoh Neco killed him at Megiddo, as soon as he saw him. [30] And his servants carried him dead in a chariot from Megiddo and brought him to Jerusalem and buried him in his own tomb. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.

JEHOAHAZ’S REIGN AND CAPTIVITY

[31] Jehoahaz was twenty-three years old when he began to reign, and he reigned three months in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. 32 And he did what was evil in the sight of the LORD, according to all that his fathers had done. [33] And Pharaoh Neco put him in bonds at Riblah in the land of Hamath, that he might not reign in Jerusalem, and laid on the land a tribute of a hundred talents [1] of silver and a talent of gold. [34] And Pharaoh Neco made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim. But he took Jehoahaz away, and he came to Egypt and died there. [35] And Jehoiakim gave the silver and the gold to Pharaoh, but he taxed the land to give the money according to the command of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Neco.

JEHOIAKIM REIGNS IN JUDAH

[36] Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Zebidah the daughter of Pedaiah of Rumah. 37 And he did what was evil in the sight of the LORD, according to all that his fathers had done.

24  In his days, Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant for three years. Then he turned and rebelled against him. [2] And the LORD sent against him bands of the Chaldeans and bands of the Syrians and bands of the Moabites and bands of the Ammonites, and sent them against Judah to destroy it, according to the word of the LORD that he spoke by his servants the prophets. 3 Surely this came upon Judah at the command of the LORD, to remove them out of his sight, for the sins of Manasseh, according to all that he had done, [4] and also for the innocent blood that he had shed. For he filled Jerusalem with innocent blood, and the LORD would not pardon. [5] Now the rest of the deeds of Jehoiakim and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? [6] So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place. [7] And the king of Egypt did not come again out of his land, for the king of Babylon had taken all that belonged to the king of Egypt from the Brook of Egypt to the river Euphrates.

JEHOIACHIN REIGNS IN JUDAH

[8] Jehoiachin was eighteen years old when he became king, and he reigned three months in Jerusalem. His mother’s name was Nehushta the daughter of Elnathan of Jerusalem. 9 And he did what was evil in the sight of the LORD, according to all that his father had done.

JERUSALEM CAPTURED

[10] At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged. 11 And Nebuchadnezzar king of Babylon came to the city while his servants were besieging it, [12] and Jehoiachin the king of Judah gave himself up to the king of Babylon, himself and his mother and his servants and his officials and his palace officials. The king of Babylon took him prisoner in the eighth year of his reign [13] and carried off all the treasures of the house of the LORD and the treasures of the king’s house, and cut in pieces all the vessels of gold in the temple of the LORD, which Solomon king of Israel had made, as the LORD had foretold. [14] He carried away all Jerusalem and all the officials and all the mighty men of valor, 10,000 captives, and all the craftsmen and the smiths. None remained, except the poorest people of the land. 15 And he carried away Jehoiachin to Babylon. The king’s mother, the king’s wives, his officials, and the chief men of the land he took into captivity from Jerusalem to Babylon. [16] And the king of Babylon brought captive to Babylon all the men of valor, 7,000, and the craftsmen and the metal workers, 1,000, all of them strong and fit for war. [17] And the king of Babylon made Mattaniah, Jehoiachin’s uncle, king in his place, and changed his name to Zedekiah.

ZEDEKIAH REIGNS IN JUDAH

[18] Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. [19] And he did what was evil in the sight of the LORD, according to all that Jehoiakim had done. [20] For because of the anger of the LORD it came to the point in Jerusalem and Judah that he cast them out from his presence.

And Zedekiah rebelled against the king of Babylon.

FALL AND CAPTIVITY OF JUDAH

25  And in the ninth year of his reign, in the tenth month, on the tenth day of the month, Nebuchadnezzar king of Babylon came with all his army against Jerusalem and laid siege to it. And they built siegeworks all around it. [2] So the city was besieged till the eleventh year of King Zedekiah. [3] On the ninth day of the fourth month the famine was so severe in the city that there was no food for the people of the land. [4] Then a breach was made in the city, and all the men of war fled by night by the way of the gate between the two walls, by the king’s garden, and the Chaldeans were around the city. And they went in the direction of the Arabah. 5 But the army of the Chaldeans pursued the king and overtook him in the plains of Jericho, and all his army was scattered from him. [6] Then they captured the king and brought him up to the king of Babylon at Riblah, and they passed sentence on him. [7] They slaughtered the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah and bound him in chains and took him to Babylon.

[8] In the fifth month, on the seventh day of the month—that was the nineteenth year of King Nebuchadnezzar, king of Babylon—Nebuzaradan, the captain of the bodyguard, a servant of the king of Babylon, came to Jerusalem. [9] And he burned the house of the LORD and the king’s house and all the houses of Jerusalem; every great house he burned down. [10] And all the army of the Chaldeans, who were with the captain of the guard, broke down the walls around Jerusalem. [11] And the rest of the people who were left in the city and the deserters who had deserted to the king of Babylon, together with the rest of the multitude, Nebuzaradan the captain of the guard carried into exile. 12 But the captain of the guard left some of the poorest of the land to be vinedressers and plowmen.

13 And the pillars of bronze that were in the house of the LORD, and the stands and the bronze sea that were in the house of the LORD, the Chaldeans broke in pieces and carried the bronze to Babylon. 14 And they took away the pots and the shovels and the snuffers and the dishes for incense and all the vessels of bronze used in the temple service, [15] the fire pans also and the bowls. What was of gold the captain of the guard took away as gold, and what was of silver, as silver. 16 As for the two pillars, the one sea, and the stands that Solomon had made for the house of the LORD, the bronze of all these vessels was beyond weight. 17 The height of the one pillar was eighteen cubits, [1] and on it was a capital of bronze. The height of the capital was three cubits. A latticework and pomegranates, all of bronze, were all around the capital. And the second pillar had the same, with the latticework.

[18] And the captain of the guard took Seraiah the chief priest and Zephaniah the second priest and the three keepers of the threshold; 19 and from the city he took an officer who had been in command of the men of war, and five men of the king’s council who were found in the city; and the secretary of the commander of the army, who mustered the people of the land; and sixty men of the people of the land, who were found in the city. 20 And Nebuzaradan the captain of the guard took them and brought them to the king of Babylon at Riblah. [21] And the king of Babylon struck them down and put them to death at Riblah in the land of Hamath. So Judah was taken into exile out of its land.

GEDALIAH MADE GOVERNOR OF JUDAH

[22] And over the people who remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, he appointed Gedaliah the son of Ahikam, son of Shaphan, governor. [23] Now when all the captains and their men heard that the king of Babylon had appointed Gedaliah governor, they came with their men to Gedaliah at Mizpah, namely, Ishmael the son of Nethaniah, and Johanan the son of Kareah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite. [24] And Gedaliah swore to them and their men, saying, “Do not be afraid because of the Chaldean officials. Live in the land and serve the king of Babylon, and it shall be well with you.” [25] But in the seventh month, Ishmael the son of Nethaniah, son of Elishama, of the royal family, came with ten men and struck down Gedaliah and put him to death along with the Jews and the Chaldeans who were with him at Mizpah. [26] Then all the people, both small and great, and the captains of the forces arose and went to Egypt, for they were afraid of the Chaldeans.

JEHOIACHIN RELEASED FROM PRISON

[27] And in the thirty-seventh year of the exile of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evil-merodach king of Babylon, in the year that he began to reign, graciously freed [1] Jehoiachin king of Judah from prison. [28] And he spoke kindly to him and gave him a seat above the seats of the kings who were with him in Babylon. [29] So Jehoiachin put off his prison garments. And every day of his life he dined regularly at the king’s table, 30 and for his allowance, a regular allowance was given him by the king, according to his daily needs, as long as he lived.

STUDY NOTES FOR 2 KINGS 1

STUDY NOTE FOR 2 KINGS 1:1 Moab rebelled. This rebellion is described in 3:4–27. It also appears on the extrabiblical inscription of the Moabite Stone. King Mesha of Moab provided his version of the events of the war with Israel, and it differs with the Israelite account. The biblical narrative gives precedence to Israel’s victories over Moab, and Mesha emphasizes Moab’s advantages over Israel. BACK TO 2 KINGS 1:1

STUDY NOTE FOR 2 KINGS 1:2 Baal-zebub. Lit. “lord of the flies”; it is perhaps a purposeful revision of the name Baal-zebul, which means “Baal is exalted.” Ahaziah, king of Israel, looks for help from this local pagan deity. BACK TO 2 KINGS 1:2

STUDY NOTE FOR 2 KINGS 1:3 Elijah the Tishbite. See note on 1 Kin. 17:1.

king of Samaria. See note on 1 Kin. 16:24. BACK TO 2 KINGS 1:3

STUDY NOTE FOR 2 KINGS 1:8 a garment of hair ... a belt of leather. In his appearance, his ascetic life, and his prophetic boldness, John the Baptist resembles Elijah (Matt. 3:4). Both prophets carried out a ministry of judgment and repentance (Matt. 3:1–12; Luke 3:2–17). BACK TO 2 KINGS 1:8

STUDY NOTE FOR 2 KINGS 1:9 man of God, the king says, “Come down.” For Ahaziah, Elijah’s prophecy constitutes interference in the affairs of state, and he should therefore be held accountable to the king for his actions. Ahaziah’s response reveals a characteristically Canaanite understanding of the unbridled powers of kingship (1 Sam. 8:11–17; 1 Kin. 21:2 note; cf. Deut. 17:14–20). BACK TO 2 KINGS 1:9

STUDY NOTE FOR 2 KINGS 1:17 Jehoram. Jehoram, like Ahaziah, is a son of Ahab (3:1; 1 Kin. 22:51). This Jehoram of the northern kingdom of Israel should not be confused with Jehoram (or Joram), the son and successor to Jehoshaphat (see 8:16, 23), who reigns in the southern kingdom (Judah) at about the same time. BACK TO 2 KINGS 1:17

STUDY NOTE FOR 2 KINGS 1:18 Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 1:18

STUDY NOTES FOR 2 KINGS 2

STUDY NOTE FOR 2 KINGS 2:1 up to heaven by a whirlwind. In the Bible, only Elijah and Enoch (Gen. 5:24) are privileged not to die but to be directly taken up to heaven.

Gilgal. Probably located at Khirbet el-Mafjar, about two miles (3 km) northeast of Jericho. It was the first place Israel camped in the land of promise during the period of the conquest (Josh. 4:19). BACK TO 2 KINGS 2:1

STUDY NOTE FOR 2 KINGS 2:2 Bethel. A major Israelite city in the central highlands (1 Kin. 12:29 note). BACK TO 2 KINGS 2:2

STUDY NOTE FOR 2 KINGS 2:3 sons of the prophets. Prophetic communities that follow a prominent prophetic leader (4:1, 38; 6:1; 9:1). BACK TO 2 KINGS 2:3

STUDY NOTE FOR 2 KINGS 2:4 Jericho. Located at Tell es-Sultan about three miles (5 km) west of the Jordan River and ten miles (16 km) north of the Dead Sea. This was the first city conquered by Israel under the leadership of Joshua (Josh. 6). BACK TO 2 KINGS 2:4

STUDY NOTE FOR 2 KINGS 2:8 struck the water. Elijah, like Moses and Joshua before him, witnesses a division of waters that allows God’s chosen to pass through safely on dry ground (Ex. 14:21, 22; Josh. 3:14–17). BACK TO 2 KINGS 2:8

STUDY NOTE FOR 2 KINGS 2:9 a double portion. In Israel the oldest son received a double share of the family inheritance and with it the right of succession (Deut. 21:17). Elisha’s desire for “a double portion of your spirit” is therefore a bold request to be the “firstborn” heir of Elijah’s ministry. BACK TO 2 KINGS 2:9

STUDY NOTE FOR 2 KINGS 2:10 You have asked a hard thing. It is not up to Elijah but to God to determine whether Elisha’s daring request will be met. BACK TO 2 KINGS 2:10

STUDY NOTE FOR 2 KINGS 2:11 chariots of fire and horses of fire. God’s heavenly attendants escort Elijah to heaven by a whirlwind. Fire appears several times in Elijah’s ministry as a sign of God’s all-consuming power (1:10, 12, 14; 1 Kin. 18:38; cf. 1 Kin. 19:12). These chariots appear later in 6:16, 17. BACK TO 2 KINGS 2:11

STUDY NOTE FOR 2 KINGS 2:12 My father, my father. This title of respect for a person of authority (Gen. 45:8; Judg. 17:10; Matt. 23:9) will later be used for Elisha (6:21; 13:14). The prophet Malachi declares that Elijah will return before the coming of the “day of the LORD” (Mal. 4:5 and note). Elijah will prepare the people for the Lord’s ministry (1:8 note). BACK TO 2 KINGS 2:12

STUDY NOTE FOR 2 KINGS 2:13 took up the cloak. Earlier, Elijah cast his cloak upon Elisha as a sign that Elisha would be his successor (1 Kin. 19:19). What was promised then, now takes place. BACK TO 2 KINGS 2:13

STUDY NOTE FOR 2 KINGS 2:14 the water was parted ... and Elisha went over. God designated Joshua as the approved successor to Moses (Num. 27:12–23; Deut. 31:1–8; 34:9; Josh. 1:1–9) by having Joshua lead the people across the Jordan River into the Promised Land, much as Moses led the people through the Red Sea (Ex. 14; 15; Josh. 3). Now God designates Elisha as the successor to Elijah by dividing the Jordan for him as He did for Elijah (v. 8). BACK TO 2 KINGS 2:14

STUDY NOTE FOR 2 KINGS 2:15 the sons of the prophets ... bowed to the ground before him. See note on 1 Kin. 20:35. BACK TO 2 KINGS 2:15

STUDY NOTE FOR 2 KINGS 2:19 the men of the city. These men are probably the leaders of Jericho (v. 18). BACK TO 2 KINGS 2:19

STUDY NOTE FOR 2 KINGS 2:20 new bowl. A new vessel will be free from any ceremonial pollution.

put salt in it. Salt is a preservative and therefore an appropriate symbol for how God is faithful to His promises and maintains His people (Lev. 2:13; Num. 18:19; 2 Chr. 13:5; Ezek. 43:24; Matt. 5:13; Mark 9:49, 50). BACK TO 2 KINGS 2:20

STUDY NOTE FOR 2 KINGS 2:23 baldhead. It may be that the youths were sarcastically comparing Elisha to his teacher Elijah, who wore a garment made of hair (1:8), and taunting him to “go up” to heaven as Elijah did (v. 11). BACK TO 2 KINGS 2:23

STUDY NOTE FOR 2 KINGS 2:24 cursed. Elisha in his ministry is characteristically compassionate toward the repentant and hard on the unresponsive and obstinate. The mauling of the Bethel youths becomes another public manifestation of the power of God present in His spokesman Elisha (vv. 14, 21). BACK TO 2 KINGS 2:24

STUDY NOTES FOR 2 KINGS 3

STUDY NOTE FOR 2 KINGS 3:1 In the eighteenth year of Jehoshaphat. Jehoram of Judah and his father, Jehoshaphat, probably rule together as co-regents for approximately five years (853–848 B.C.). If so, “the second year of Jehoram” (1:17) is the same as “the eighteenth year of Jehoshaphat” (3:1).

twelve years. 852–841 B.C. BACK TO 2 KINGS 3:1

STUDY NOTE FOR 2 KINGS 3:2 pillar of Baal. See note on 1 Kin. 14:23. Jehoram initiates a minor reform, attempting to undo some of the damage of his parents. Ahab’s reign was particularly heinous; Jehoram is evil but not to the degree of his predecessors. BACK TO 2 KINGS 3:2

STUDY NOTE FOR 2 KINGS 3:3 sin of Jeroboam. See note on 1 Kin. 12:30. Jehoram’s reform is not thoroughgoing; he does not address the fundamental flaw in the worship of the northern kingdom. BACK TO 2 KINGS 3:3

STUDY NOTE FOR 2 KINGS 3:4 Mesha king of Moab. According to the Moabite Stone, Mesha acknowledges that, like his predecessors, he also is a vassal to Israel. He claims to have freed his land from subjection to Israel and boasts that “Israel has perished forever.”

he had to deliver to the king. Part of Mesha’s obligations as a vassal are to pay tribute regularly to his superior. BACK TO 2 KINGS 3:4

STUDY NOTE FOR 2 KINGS 3:9 king of Edom. The ruler of Edom is likely a vassal to the king of Judah and therefore obliged to assist him (cf. 8:20; 1 Kin. 22:47). BACK TO 2 KINGS 3:9

STUDY NOTE FOR 2 KINGS 3:11 Is there no prophet of the LORD here. Jehoshaphat earlier posed a similar question to Ahab (1 Kin. 22:7). BACK TO 2 KINGS 3:11

STUDY NOTE FOR 2 KINGS 3:14 regard for Jehoshaphat. Elisha consents to prophesy for the coalition but only for the sake of Jehoshaphat, whose reign is viewed positively (1 Kin. 22:43). BACK TO 2 KINGS 3:14

STUDY NOTE FOR 2 KINGS 3:15 bring me a musician. The musician is employed to provide an atmosphere suitable for the reception of divine revelation (cf. 1 Sam. 10:5, 6).

the hand of the LORD. A metaphor for God’s power. Though it is frequently used to describe God’s power in judgment against an enemy (Ex. 9:3; 1 Sam. 5:6) or His people (Deut. 2:15; Ruth 1:13), it can also refer to God’s power enabling His servants to receive and proclaim revelation (Ezek. 1:3; 37:1). BACK TO 2 KINGS 3:15

STUDY NOTE FOR 2 KINGS 3:16 this dry streambed. This is usually identified as the Valley of Zered, a wadi that flows into the southern end of the Dead Sea and forms the border between Edom and Moab (Deut. 2:13). BACK TO 2 KINGS 3:16

STUDY NOTE FOR 2 KINGS 3:20 water came from the direction of Edom. Flash floods in the mountains of Edom flow rapidly through the stream bed in the direction of the Dead Sea. BACK TO 2 KINGS 3:20

STUDY NOTE FOR 2 KINGS 3:22 the water ... as red as blood. The water is colored by Edom’s red sandstone (cf. Gen. 25:30). BACK TO 2 KINGS 3:22

STUDY NOTE FOR 2 KINGS 3:25 Kir-haraseth. Probably this is the capital of Moab (Is. 16:7, 11; Jer. 48:31, 36), about eleven miles (18 km) east of the Dead Sea and fourteen miles (23 km) north of the Valley of Zered, which is at the southern tip of the Dead Sea. BACK TO 2 KINGS 3:25

STUDY NOTE FOR 2 KINGS 3:27 his oldest son. This grisly act is meant to induce the god Chemosh to deliver the Moabites from certain defeat. Child sacrifice is expressly forbidden in Israel (Ex. 34:20; Deut. 18:10); nevertheless, two later kings of Judah (Ahaz and Manasseh) apparently practice it (16:3; 21:6). BACK TO 2 KINGS 3:27

STUDY NOTES FOR 2 KINGS 4

STUDY NOTE FOR 2 KINGS 4:1 sons of the prophets. See note on 1 Kin. 20:35.

my two children to be his slaves. The Mosaic law allows taking children as bond-servants (or slaves) for a limited period of time (Ex. 21:2, 7; Lev. 25:39–46; Deut. 15:12–18). Unfortunately, this provision was often abused (Neh. 5:5–8; Jer. 34:8–22; Amos 2:6; 8:6). Such situations fall under the rights of redemption (Lev. 25:23–55; cf. Ruth 4:1–12). Apparently, this widow has no kinsman-redeemer to act on her behalf, and thus she seeks Elisha’s intervention. BACK TO 2 KINGS 4:1

STUDY NOTE FOR 2 KINGS 4:8 Shunem. Shunem is located at the confluence of the Jezreel and Esdraelon valleys (1 Kin. 1:3 note). BACK TO 2 KINGS 4:8

STUDY NOTE FOR 2 KINGS 4:12 Gehazi. Elisha’s personal attendant (5:20–27; 6:15). BACK TO 2 KINGS 4:12

STUDY NOTE FOR 2 KINGS 4:13 a word spoken on your behalf. This woman is to be contrasted with the widow of 4:1–7. She is married, wealthy, and among her own people; the widow has few of those advantages. BACK TO 2 KINGS 4:13

STUDY NOTE FOR 2 KINGS 4:14 she has no son, and her husband is old. An heir is of great importance because the family name and possessions are passed on to the children. Without a son, a family’s home and goods are given to others. Moreover, living as a widow, a real prospect for this woman, will very difficult (1 Kin. 17:9 note). BACK TO 2 KINGS 4:14

STUDY NOTE FOR 2 KINGS 4:17 bore a son. Throughout the Bible, God’s grace to childless women, such as Sarah (Gen. 17:16–19), Rebekah (Gen. 25:21–26), Rachel (Gen. 29:31; 30:22–24), and Elizabeth (Luke 1:5–25), shows His love and compassion for the those in need. BACK TO 2 KINGS 4:17

STUDY NOTE FOR 2 KINGS 4:21 laid him on the bed. She refuses to accept the death of her son and conceals his body in Elisha’s room so that the ritual of mourning will not begin (Gen. 50:10; 2 Chr. 35:25; Job 2:12, 13; Mark 5:38; John 11:33).

man of God. A term for a prophet, not a way of saying “a godly man.” BACK TO 2 KINGS 4:21

STUDY NOTE FOR 2 KINGS 4:23 It is neither new moon nor Sabbath. Ancient Israel had a lunar calendar, and a festival was celebrated at each new moon (Num. 10:10; 28:11–15; Ezra 3:5; Neh. 10:33; Is. 1:13, 14; Amos 8:5). The law does not permit work on the Sabbath and possibly not on the new moon either (Ex. 16:23; 20:8–10; 1 Sam. 20:5; 1 Chr. 23:31). BACK TO 2 KINGS 4:23

STUDY NOTE FOR 2 KINGS 4:27 caught hold of his feet. A sign of respect (John 11:32).

the LORD has hidden it. Elisha is surprised by the news; prophets are not all-knowing or all-seeing but are dependent on God’s revelation to them. BACK TO 2 KINGS 4:27

STUDY NOTE FOR 2 KINGS 4:29 tie up your garment. Cf. 1 Kin. 18:46. BACK TO 2 KINGS 4:29

STUDY NOTE FOR 2 KINGS 4:38 Gilgal. See note on 2:1.

a famine. Often due to Israel’s disobedience (Lev. 26:18–20).

Set on the large pot. During a famine, Elisha’s request is not trivial (cf. 1 Kin. 17:11–13). BACK TO 2 KINGS 4:38

STUDY NOTE FOR 2 KINGS 4:39 wild gourds. There exist in this area several more or less poisonous gourds that resemble edible plants. BACK TO 2 KINGS 4:39

STUDY NOTE FOR 2 KINGS 4:42 Baal-shalishah. In the hill country of Ephraim, on the Brook of Kanah.

bread of the firstfruits. By bringing the firstfruits of the harvest, the man shows his dedication to Elisha and his gratitude for his prophetic work (Lev. 2:14; 23:9–21; Deut. 18:3–5). BACK TO 2 KINGS 4:42

STUDY NOTES FOR 2 KINGS 5

STUDY NOTE FOR 2 KINGS 5:1 the king of Syria. This king and the king of Israel (v. 5) are probably Ben-hadad II (8:7; 13:3; 1 Kin. 20:1) and Jehoram (1:17; 3:1; 9:24), respectively.

leper. Heb. “a skin disease,” which can refer a variety of skin ailments, including leprosy (Hansen’s disease). See Lev. 13, 14. BACK TO 2 KINGS 5:1

STUDY NOTE FOR 2 KINGS 5:2 raids. During the long history of tension between Israel and Syria, there have often been skirmishes and raids along the border. BACK TO 2 KINGS 5:2

STUDY NOTE FOR 2 KINGS 5:5 a letter to the king of Israel. The Syrian king sends an official letter to the king of Israel introducing Naaman and asking for a favor on his behalf. The Syrian king has mistakenly supposed that Elisha’s work is at the command of the Israelite king.

ten talents of silver, six thousand shekels of gold. That is, about 750 pounds (340 kg) of silver and 150 pounds (68 kg) of gold. BACK TO 2 KINGS 5:5

STUDY NOTE FOR 2 KINGS 5:7 he tore his clothes. A sign of great distress (1 Kin. 21:27 note). The king of Israel is alarmed that he is under obligation to cure the leper. BACK TO 2 KINGS 5:7

STUDY NOTE FOR 2 KINGS 5:8 Why have you torn your clothes. Elisha scolds the king for reacting to the Syrian request with such alarm and not believing that God can help him.

he may know that there is a prophet in Israel. See 3:11; 8:7, 8; 1 Kin. 17:24; 18:36. Elisha responds affirmatively to the Syrian gesture (v. 3). BACK TO 2 KINGS 5:8

STUDY NOTE FOR 2 KINGS 5:10 Elisha sent a messenger. Both Elijah and Elisha often test the faith of the people to whom they ministered (1 Kin. 17:13; 2 Kin. 4:3, 4). In this case, Elisha does not even meet with Naaman but sends instructions through a messenger. BACK TO 2 KINGS 5:10

STUDY NOTE FOR 2 KINGS 5:11 wave his hand over the place. Not realizing the importance of divine freedom and the critical role of faith, Naaman thinks there is something contemptible about having to bathe seven times in the river. BACK TO 2 KINGS 5:11

STUDY NOTE FOR 2 KINGS 5:12 Abana and Pharpar, the rivers of Damascus. If the prophetic healing is a meaningless ritual, Naaman might as well stay at home. Naaman displays his national pride as he scorns the Jordan River in comparison to the rivers of Syria. BACK TO 2 KINGS 5:12

STUDY NOTE FOR 2 KINGS 5:15 there is no God in all the earth but in Israel. Naaman is not merely saying that the Lord is more powerful than the Syrian gods; he is confessing that there is only one God, the Lord. In saying this, Naaman adopts the faith of Israel as his own (1 Kin. 18:39). BACK TO 2 KINGS 5:15

STUDY NOTE FOR 2 KINGS 5:16 As the LORD lives. The words are an oath (1 Kin. 1:17 note). BACK TO 2 KINGS 5:16

STUDY NOTE FOR 2 KINGS 5:17 two mule loads of earth. People in the ancient Near East believed that the gods were tied to the lands they ruled. Naaman asks for dirt from the Lord’s land to sanctify the altar he plans to build for Him in another country. (cf. Ex. 20:24, 25). BACK TO 2 KINGS 5:17

STUDY NOTE FOR 2 KINGS 5:18 Rimmon. Lit. “pomegranate”; a parody of the name Ramanu, the Syrian storm god corresponding to Baal. This chief deity of Syria is also known by the name Hadad (Zech. 12:11). BACK TO 2 KINGS 5:18

STUDY NOTE FOR 2 KINGS 5:22 sons of the prophets. See note on 1 Kin. 20:35. BACK TO 2 KINGS 5:22

STUDY NOTE FOR 2 KINGS 5:26 money. Refers not to coins (which are probably not yet in use in this era) but to quantities of gold or silver. BACK TO 2 KINGS 5:26

STUDY NOTE FOR 2 KINGS 5:27 to you and to your descendants. Sin is not only individual but also corporate (Ex. 20:5). It is ironic justice that Gehazi will not benefit from Naaman’s cure but will receive Naaman’s disease. BACK TO 2 KINGS 5:27

STUDY NOTES FOR 2 KINGS 6

STUDY NOTE FOR 2 KINGS 6:1 the sons of the prophets. See note on 1 Kin. 20:35. BACK TO 2 KINGS 6:1

STUDY NOTE FOR 2 KINGS 6:5 axe head. Heb. “iron.” Apparently, iron was a rare commodity in ancient Israel (1 Sam. 13:19–21); thus, this tool was rare and expensive. BACK TO 2 KINGS 6:5

STUDY NOTE FOR 2 KINGS 6:8 king of Syria. As in ch. 5, the kings of Syria and Israel (v. 9) are unnamed. They are most likely Ben-hadad II (8:7; 13:3; 1 Kin. 20:1) and Jehoram (1:17; 3:1; 9:24).

warring against Israel. Despite the ratification of a treaty between Israel and Syria (1 Kin. 20:34; 22:1), the two nations continue to fight. BACK TO 2 KINGS 6:8

STUDY NOTE FOR 2 KINGS 6:9 sent word. Elisha intervenes to warn the king of Israel of the Syrian plans, not because of Jehoram’s good behavior but because he is a watchman for Israel. He does his duty to protect the covenant people. BACK TO 2 KINGS 6:9

STUDY NOTE FOR 2 KINGS 6:13 Dothan. This town is located approximately nine miles (14 km) due north of Samaria, the capital city of Israel. Syrian penetration this far into Israel is quite ominous. Excavations at the site have uncovered an extensive settlement from the ninth and eighth centuries B.C.. BACK TO 2 KINGS 6:13

STUDY NOTE FOR 2 KINGS 6:16 those who are with us. Elisha is referring to God’s heavenly host or army (cf. Josh. 5:13–15; 2 Chr. 32:7, 8; Dan. 10:20; 12:1). In fighting wars for God, the Israelites believe that they are fighting with the power of God (Ex. 15:1–12; Deut. 20:1–4; 2 Sam. 22:7–16, 31–51). See also Matt. 26:53. BACK TO 2 KINGS 6:16

STUDY NOTE FOR 2 KINGS 6:17 open his eyes. Elisha prays that the servant will see something that does not appear to the naked eye: God’s heavenly armies waiting to do battle with the Syrians.

behold, the mountain was full. In v. 15, the Syrian army surrounds the city of Dothan with horses and chariots. Here the horses and chariots of the Lord surround Elisha on every side. BACK TO 2 KINGS 6:17

STUDY NOTE FOR 2 KINGS 6:18 blindness. In an ironic fashion, Elisha prays that the Syrians will become blind, whereas in the previous verse he prayed that his servant’s eyes would see. BACK TO 2 KINGS 6:18

STUDY NOTE FOR 2 KINGS 6:21 My father. The kings call Elisha “father” by way of respect (2:12 note; 13:14). BACK TO 2 KINGS 6:21

STUDY NOTE FOR 2 KINGS 6:22 Would you strike down. Elisha’s point is twofold. First, the captives do not belong to the king, because the victory is God’s. Second, captives at the mercy of their captors are not normally killed (Deut. 20:11). BACK TO 2 KINGS 6:22

STUDY NOTE FOR 2 KINGS 6:24 Ben-hadad. Most likely Ben-hadad II (8:7; 1 Kin. 20:1 note). BACK TO 2 KINGS 6:24

STUDY NOTE FOR 2 KINGS 6:25 a donkey’s head was sold for eighty shekels of silver. An undesirable part of an unclean animal (Lev. 11:2–7; Deut. 14:4–8) is selling for two pounds (1 kg) of silver. BACK TO 2 KINGS 6:25

STUDY NOTE FOR 2 KINGS 6:28 Give your son, that we may eat him. The curses of the Sinai covenant envision exactly this sort of cannibalism (Lev. 26:29; Deut. 28:52–57; cf. Lam. 2:20; 4:10; Ezek. 5:10). BACK TO 2 KINGS 6:28

STUDY NOTE FOR 2 KINGS 6:30 tore his clothes. A sign of distress (1 Kin. 21:27 note).

he had sackcloth beneath on his body. It becomes known that even the king is in a state of mourning (Gen. 37:34; 1 Kin. 21:27; Jon. 3:5, 6). BACK TO 2 KINGS 6:30

STUDY NOTE FOR 2 KINGS 6:32 the elders were sitting with him. The leaders of the city are conferring with Elisha, not with the king (1 Kin. 8:1 note). BACK TO 2 KINGS 6:32

STUDY NOTES FOR 2 KINGS 7

STUDY NOTE FOR 2 KINGS 7:1 a seah of fine flour shall be sold for a shekel. Elisha prophesies a sudden reversal of the famine; seven quarts (6.6 L) of flour will sell for less than one-half ounce (14 g) of silver (cf. 6:25).

at the gate of Samaria. The city gate in antiquity was an important place for the economic and political activity of a town. The gate is where the elders congregated (Ruth 4:1, 2), and much trade and other business occurred there. BACK TO 2 KINGS 7:1

STUDY NOTE FOR 2 KINGS 7:2 windows in heaven. The commander is mocking the situation by disparaging God’s work in the turn of events from little to plenty. BACK TO 2 KINGS 7:2

STUDY NOTE FOR 2 KINGS 7:3 at the entrance to the gate. The Mosaic regulations prohibit people with skin diseases from living in the community (Lev. 13:46; Num. 5:1–4; 12:14, 15). BACK TO 2 KINGS 7:3

STUDY NOTE FOR 2 KINGS 7:6 the Hittites and ... Egypt. The Hittites live in Asia Minor (Num. 13:29). Here the Syrian army may confuse Egypt (Heb. misrayim) with a minor state next to the Hittites, the name of which is similar to the Hebrew name for Egypt (cf. 1 Kin. 10:28, 29 notes). BACK TO 2 KINGS 7:6

STUDY NOTES FOR 2 KINGS 8

STUDY NOTE FOR 2 KINGS 8:1 a famine. The writer does not state how much time has elapsed between the events of ch. 4 and this incident. BACK TO 2 KINGS 8:1

STUDY NOTE FOR 2 KINGS 8:2 in the land of the Philistines. On the southwestern plain, where rainfall was quite adequate for agriculture. It was a common place for ancient peoples to seek refuge during times of famine, as did the patriarch Isaac (Gen. 26:1). BACK TO 2 KINGS 8:2

STUDY NOTE FOR 2 KINGS 8:3 to appeal. In his capacity as overseer of the nation’s judicial system, the king hears special cases (1 Kin. 3:16 note). Apparently, someone absconded with the woman’s holdings while she was in Philistia. BACK TO 2 KINGS 8:3

STUDY NOTE FOR 2 KINGS 8:4 the king. He is unnamed, but if this king is Jehoram (1:17; 3:13), it is surprising that he knows nothing of Elisha’s activities. Either this incident takes place soon after the events of 4:8–37, or the king referred to here is Jehu (ch. 9).

Gehazi. Elisha’s personal attendant who had been struck with leprosy (4:12 note; 5:27 note). BACK TO 2 KINGS 8:4

STUDY NOTE FOR 2 KINGS 8:7 Elisha came to Damascus. It is unusual for Israel’s prophets to visit foreign capitals, but Elisha is on an unusual mission: to implement the first of the three commands God gave to Elijah on Mount Horeb (1 Kin. 19:15, 16).

Ben-hadad. Probably Ben-hadad II (6:24; 1 Kin. 20:1 note). BACK TO 2 KINGS 8:7

STUDY NOTE FOR 2 KINGS 8:8 Hazael. The Lord told Elijah to anoint Hazael as the king over Syria as part of God’s judgment against the house of Ahab (1 Kin. 19:15). BACK TO 2 KINGS 8:8

STUDY NOTE FOR 2 KINGS 8:9 all kinds of goods of Damascus. The city of Damascus has an international reputation as a trade center in Elisha’s era.

Your son Ben-hadad. This is a diplomatic indication of the high regard Ben-hadad has for Elisha (6:21; 13:14). BACK TO 2 KINGS 8:9

STUDY NOTE FOR 2 KINGS 8:10 to him. Some observe that the Hebrew “to him” can also be translated “not.” The text would therefore read, “you shall certainly not recover.” The reason Elisha will know this is that “the LORD has shown” him that truth. On the other hand, if read simply as “you shall certainly recover,” one can conclude that perhaps Elisha is attempting to deceive the king of Syria. The monarch will be duped into a false sense of security and be unprepared for Hazael’s attack. BACK TO 2 KINGS 8:10

STUDY NOTE FOR 2 KINGS 8:12 set on fire ... rip open. Such atrocities were common in ancient wars (Ps. 137:9; Is. 13:16; Hos. 10:14; 13:16; Amos 1:13; Nah. 3:10). Elisha does not approve of such actions; he mourns them. BACK TO 2 KINGS 8:12

STUDY NOTE FOR 2 KINGS 8:13 your servant ... a dog. This expression of self-deprecation before a superior occurs in a number of extrabiblical documents (the Lachish letters) from early sixth-century Judah (see also a similar formula in 1 Sam. 17:43; 24:14; 2 Sam. 3:8). Assyrian inscriptions refer to Hazael as “the son of a nobody,” that is, a commoner. BACK TO 2 KINGS 8:13

STUDY NOTE FOR 2 KINGS 8:15 he took the bed cloth. Hazael takes Elisha’s prophecy as a license to commit murder, an indication of Hazael’s ruthlessness. BACK TO 2 KINGS 8:15

STUDY NOTE FOR 2 KINGS 8:16 Jehoram. Jehoram probably reigned together with his father, Jehoshaphat, for five years before becoming the sole monarch of Judah (1:17; 1 Kin. 22:42). This verse marks the death of Jehoshaphat and the beginning of Jehoram’s (Joram’s) independent rule (848–841 B.C.). BACK TO 2 KINGS 8:16

STUDY NOTE FOR 2 KINGS 8:18 walked in the way of the kings of Israel. Usually Judah’s kings are evaluated with reference to their predecessors. Jehoram is purposely compared to the “house of Ahab” because he imitates their policies. Ahab introduced and sanctioned Baal worship in the northern kingdom of Israel, and now Jehoram does the same in Judah.

the daughter of Ahab. The ruling dynasties of north and south are now linked by ideology and by blood (v. 26; 2 Chr. 21:6). Athaliah promotes Baal worship in the south, much as her mother, Jezebel, promoted Baal religion in the north (1 Kin. 16:31; 18:4; 19:2). BACK TO 2 KINGS 8:18

STUDY NOTE FOR 2 KINGS 8:19 for the sake of David his servant. Because of God’s love for David, He is longsuffering with Judah (2 Sam. 7:12–16 notes; 1 Kin. 11:4 note).

give a lamp ... forever. See notes on 2 Sam. 21:17 and 1 Kin. 11:36. BACK TO 2 KINGS 8:19

STUDY NOTE FOR 2 KINGS 8:22 to this day. See note on 1 Kin. 8:8.

Libnah revolted. Libnah is near the border with Philistia, about fifteen miles (24 km) southeast of Ashdod. It was conquered by Joshua (Josh. 10:29, 30) and designated a Levitical city (Josh. 21:13). Libnah revolts because Jehoram has apostatized and led Judah astray. BACK TO 2 KINGS 8:22

STUDY NOTE FOR 2 KINGS 8:23 Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 8:23

STUDY NOTE FOR 2 KINGS 8:24 Ahaziah. As king of Judah, he should not be confused with his maternal uncle King Ahaziah of Israel (1 Kin. 22:40, 51; 2 Kin. 1:18). BACK TO 2 KINGS 8:24

STUDY NOTE FOR 2 KINGS 8:25 twelfth year of Joram the son of Ahab. 841 B.C. BACK TO 2 KINGS 8:25

STUDY NOTE FOR 2 KINGS 8:26 Athaliah. See note on v. 18. BACK TO 2 KINGS 8:26

STUDY NOTE FOR 2 KINGS 8:27 He also walked in the way of the house of Ahab and did what was evil. Like his father, Jehoram, Ahaziah imitates the religious policies of Ahab, sanctioning in Judah the worship of the Canaanite god Baal (1 Kin. 16:31 note). BACK TO 2 KINGS 8:27

STUDY NOTE FOR 2 KINGS 8:28 He went with Joram the son of Ahab to make war. Earlier Jehoshaphat of Judah aligned himself with Ahab of Israel in a campaign against the Syrians at Ramoth-gilead (1 Kin. 22). This campaign, like the earlier one, ends in disaster (1 Kin. 22:32–37). BACK TO 2 KINGS 8:28

STUDY NOTE FOR 2 KINGS 8:29 King Joram returned to be healed in Jezreel. A royal residence for the northern kings was maintained at Jezreel (1 Kin. 18:45 note). It is also the site of Ahab and Jezebel’s horrendous crime against Naboth (1 Kin. 21).

Ramah. That is, Ramoth-gilead. BACK TO 2 KINGS 8:29

STUDY NOTES FOR 2 KINGS 9

STUDY NOTE FOR 2 KINGS 9:1 sons of the prophets. See note on 1 Kin. 20:35.

Tie up your garments. So that the son of the prophet can travel quickly (1 Kin. 18:46; 2 Kin. 4:29). BACK TO 2 KINGS 9:1

STUDY NOTE FOR 2 KINGS 9:3 take ... oil and pour it on his head. Elisha directs one of the prophets to perform a ritual of anointing used to designate a (future) king (11:12; 23:30; 1 Sam. 9:16; 10:1; 16:13; 2 Sam. 2:7).

flee. Why Elisha commands the son of the prophet to run immediately after he anoints Jehu is perhaps due to Jehu’s reputation as a rash and ruthless person (see v. 20). BACK TO 2 KINGS 9:3

STUDY NOTE FOR 2 KINGS 9:7 my servants the prophets. Part of the Lord’s vengeance on the house of Ahab is due to the killing of many true prophets by Jezebel (1 Kin. 18:4, 13). BACK TO 2 KINGS 9:7

STUDY NOTE FOR 2 KINGS 9:9 like the house of Jeroboam ... like the house of Baasha. God destroyed these two earlier Israelite dynasties due to their unfaithfulness (1 Kin. 15:27–30; 16:8–13). BACK TO 2 KINGS 9:9

STUDY NOTE FOR 2 KINGS 9:10 none shall bury her. The lack of a burial is a sign of disgrace (Jer. 8:2; 16:4–6; 22:19; 25:33). This is a fulfillment of the prophecy of 1 Kin. 21:23. BACK TO 2 KINGS 9:10

STUDY NOTE FOR 2 KINGS 9:11 this mad fellow. Because of their unusual lifestyle, eccentric habits, and ecstatic prophetic messages, the ancient prophets struck some people as deranged (cf. Jer. 29:26; Hos. 9:7). BACK TO 2 KINGS 9:11

STUDY NOTE FOR 2 KINGS 9:13 took his garment. This sign of the new king is reminiscent of Jesus’ triumphal entry (Matt. 21:8).

they blew the trumpet. The trumpets announce the anointing of a king (cf. 2 Sam. 15:10; 1 Kin. 1:34). BACK TO 2 KINGS 9:13

STUDY NOTE FOR 2 KINGS 9:21 Naboth the Jezreelite. Jehu’s coup reaches its climax at the very place Ahab and Jezebel had Naboth killed (1 Kin. 21:1–16). BACK TO 2 KINGS 9:21

STUDY NOTE FOR 2 KINGS 9:22 What peace. Jehu’s question addresses the heart of the issue. There can be no true peace where there is idolatry and witchcraft (cf. 17:17; 21:6; Judg. 2:17; 8:33; Hos. 2; 3; Nah. 3:4). BACK TO 2 KINGS 9:22

STUDY NOTE FOR 2 KINGS 9:25 the LORD made this pronouncement against him. See 1 Kin. 21:21–24. BACK TO 2 KINGS 9:25

STUDY NOTE FOR 2 KINGS 9:27 Ahaziah the king of Judah ... died. Jehu is not authorized to kill the descendants of David who are related to the house of Ahab through his daughter Athaliah (cf. vv. 8–10). Jehu is too zealous in carrying out his commission. Hosea criticizes him for “the blood of Jezreel” (Hos. 1:4).

Megiddo. A prominent Israelite city of the time. Ahab built extensive structures here, such as a massive water tunnel and a series of tripartite pillared buildings that served as either stables or storehouses. BACK TO 2 KINGS 9:27

STUDY NOTE FOR 2 KINGS 9:29 In the eleventh year. This figure may count only the whole years of his reign, leaving out the year he took the throne. This would agree with the figures given in 8:25, 26. BACK TO 2 KINGS 9:29

STUDY NOTE FOR 2 KINGS 9:30 Jezreel. Again the scene of action ominously returns to the site of Naboth’s murder. BACK TO 2 KINGS 9:30

STUDY NOTE FOR 2 KINGS 9:31 Zimri. In referring to Jehu in this way, Jezebel is sarcastically alluding to Zimri’s bloody purge almost half a century earlier (1 Kin. 16:9–15). BACK TO 2 KINGS 9:31

STUDY NOTE FOR 2 KINGS 9:32 eunuchs. This word can refer to men who were employed as guards and attendants of royal harems in the ancient Near East (as here) or to officials who served in the royal court (20:18; Is. 39:7; Jer. 29:2; 34:19; 38:7; Dan. 1:3, 7–10). BACK TO 2 KINGS 9:32

STUDY NOTE FOR 2 KINGS 9:34 a king’s daughter. Jehu does not dignify Jezebel with the title “queen of Israel,” but refers to her as the daughter of Ethbaal, the Sidonian king (1 Kin. 16:31). BACK TO 2 KINGS 9:34

STUDY NOTE FOR 2 KINGS 9:36 dogs shall eat the flesh of Jezebel. The judgment oracle Jezebel so contemptuously scorned in her life is now fulfilled in her death (1 Kin. 21:23). Dogs were also present at Ahab’s death (1 Kin. 22:38). BACK TO 2 KINGS 9:36

STUDY NOTES FOR 2 KINGS 10

STUDY NOTE FOR 2 KINGS 10:1 seventy sons. This figure probably includes grandsons. How many wives Ahab had is not known, though we know he had several (1 Kin. 20:5).

elders. See note on 1 Kin. 8:1.

guardians of the sons. These guardians are responsible for bringing up and educating children in the royal household. The king is dead, and Jehu addresses various lesser figures. BACK TO 2 KINGS 10:1

STUDY NOTE FOR 2 KINGS 10:3 select. Jehu is forcing the issue. Will those who have been most loyal to Ahab and his house continue to support them? BACK TO 2 KINGS 10:3

STUDY NOTE FOR 2 KINGS 10:5 over the palace. See note on 1 Kin. 4:6.

over the city. This position is similar to the governor of the city in 1 Kin. 22:26. BACK TO 2 KINGS 10:5

STUDY NOTE FOR 2 KINGS 10:6 take the heads of your master’s sons. Jehu’s demand takes the form of a pun. In Hebrew “head” can mean part of the body or it can mean “leader” or “chief.” It is uncertain whether Jehu is asking for the death of all Ahab’s male descendants or for the leaders among the royal princes. BACK TO 2 KINGS 10:6

STUDY NOTE FOR 2 KINGS 10:7 slaughtered ... seventy persons. The leaders of Samaria take no chances; they carry out Jehu’s command literally. In this way another component of Elijah’s prophecy comes to pass (1 Kin. 21:21–24). This drastic action is not unknown in the ancient Near East: its purpose was to wipe out any descendant that might seek retribution at a later time. BACK TO 2 KINGS 10:7

STUDY NOTE FOR 2 KINGS 10:8 Lay them in two heaps. Assyrian kings, such as Ashurbanipal II and Shalmaneser III, intimidated populations by leaving heaps of heads by the city gates. BACK TO 2 KINGS 10:8

STUDY NOTE FOR 2 KINGS 10:11 Jehu struck down all. Jehu’s actions go far beyond the mandate of Elijah’s oracle (1 Kin. 21:21–24) and the oracle delivered personally to Jehu (9:7–10). BACK TO 2 KINGS 10:11

STUDY NOTE FOR 2 KINGS 10:13 relatives of Ahaziah. These relatives do not realize that a coup has taken place. Thus Jehu attempts to exterminate not only the descendants of the king of Israel but also the descendants of the king of Judah. BACK TO 2 KINGS 10:13

STUDY NOTE FOR 2 KINGS 10:15 Jehonadab the son of Rechab. He is from a family or clan in Israel that leads a life of austerity and abstinence. In keeping with their convictions about worshiping God, the Rechabites do not plant fields or drink wine (Jer. 35). BACK TO 2 KINGS 10:15

STUDY NOTE FOR 2 KINGS 10:18 Ahab served Baal a little, but Jehu will serve him much. Jehu’s ruse is designed to entice Baal supporters to reveal their allegiance publicly. Having utterly destroyed the house of Ahab (v. 17), Jehu now begins his purge of Baal worship in Israel. BACK TO 2 KINGS 10:18

STUDY NOTE FOR 2 KINGS 10:21 the house of Baal. Ahab built this structure in Samaria (1 Kin. 16:32). BACK TO 2 KINGS 10:21

STUDY NOTE FOR 2 KINGS 10:26 the pillar. See note on 1 Kin. 14:23.

burned it. Stone monuments can be shattered by heating them with fire and then pouring cold water on them. BACK TO 2 KINGS 10:26

STUDY NOTE FOR 2 KINGS 10:27 made it a latrine. This desecrates the site and discourages any future Baal worshipers from trying to rebuild their temple. BACK TO 2 KINGS 10:27

STUDY NOTE FOR 2 KINGS 10:29 But Jehu. Although Jehu wipes out Baal worship from the northern kingdom, he does not restore or implement orthodoxy in Israel. He continues the idolatry of Jeroboam in regard to the golden calf worship (1 Kin. 12:25–30). BACK TO 2 KINGS 10:29

STUDY NOTE FOR 2 KINGS 10:31 law of the LORD. On the importance of keeping the law, see note on 1 Kin. 2:3. BACK TO 2 KINGS 10:31

STUDY NOTE FOR 2 KINGS 10:33 from the Jordan eastward. Hazael succeeds in capturing the Israelite tribal territories located in the Transjordan, thus realizing Elisha’s prophecy (8:12).

Aroer. The city is located just a few miles north of the River Arnon east of the Dead Sea (Deut. 2:36; Josh. 12:2; 13:9, 16). BACK TO 2 KINGS 10:33

STUDY NOTE FOR 2 KINGS 10:34 the rest of the acts of Jehu. In an inscription on the Black Obelisk, the Assyrian ruler Shalmaneser III (854–824 B.C..) records that “Jehu, son of Omri” paid him tribute of silver, gold, and other articles. On the same obelisk, Jehu, or one of his messengers, is portrayed as bowing before the Assyrian king. If the engraving is of Jehu, then it is the only known pictorial representation of an Israelite king from antiquity.

Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 10:34

STUDY NOTE FOR 2 KINGS 10:35 Jehoahaz. For his reign, see 13:1–9. BACK TO 2 KINGS 10:35

STUDY NOTE FOR 2 KINGS 10:36 twenty-eight years. 841–814 B.C. BACK TO 2 KINGS 10:36

STUDY NOTES FOR 2 KINGS 11

STUDY NOTE FOR 2 KINGS 11:1–21 Jehoiada the priest leads a coup against the usurper Athaliah, mother of Ahaziah, and installs young Joash (Jehoash), son of Ahaziah, as rightful king of Judah.

11:1 Athaliah. A daughter of Ahab and Jezebel, she has been dedicated to seeing Baal worship flourish in Judah (8:18; 11:18). Athaliah’s attempted purge of the royal house of Judah brings the dynasty of David to the brink of extinction. BACK TO 2 KINGS 11:1

STUDY NOTE FOR 2 KINGS 11:2 Jehosheba. If, as is likely, she is not a daughter of Athaliah, Jehosheba is a half sister of Ahaziah. In 2 Chr. 22:11 she is identified as the wife of Jehoiada the priest (cf. vv. 4, 9). Her actions stand in contrast to the disloyalty of the leaders of Samaria (10:1–7).

Joash. The son of Ahaziah and consequently a grandson of Athaliah. Also known as Jehoash.

in a bedroom. Joash (Jehoash), less than a year old (vv. 3, 21) and not yet weaned, is providentially saved from Athaliah’s persecution. BACK TO 2 KINGS 11:2

STUDY NOTE FOR 2 KINGS 11:3 six years. The writer acknowledges that Athaliah controls Judah for at least six years, but because he regards her reign as illegitimate, he does not dignify it with the usual introduction and conclusion (cf. vv. 1, 20 with 11:21–12:3, 19–21). Her years as Judah’s head of state are counted as part of the reign of Joash (Jehoash).

in the house of the LORD. In the temple Joash (Jehoash) will be instructed in God’s law. BACK TO 2 KINGS 11:3

STUDY NOTE FOR 2 KINGS 11:4 the guards. That is, the royal guard (cf. the Cherethites in 2 Sam. 8:18; 20:23). They are of uncertain origin, although some scholars depict them as mercenaries from Caria in southeast Asia Minor. BACK TO 2 KINGS 11:4

STUDY NOTE FOR 2 KINGS 11:6 the gate behind the guards. This gate is probably in the southern wall separating the temple from the palace. BACK TO 2 KINGS 11:6

STUDY NOTE FOR 2 KINGS 11:10 spears and shields. These articles may be part of the spoils David captured from King Hadadezer of Zobah (2 Sam. 8:3–11). If so, these spears and shields were dedicated by David to the Lord (2 Sam. 8:7, 11) and have been stored in the temple since their capture. Another explanation is that they were David’s personal spears and shields. Displaying these armaments is probably a symbolic act that indicates that the military leaders have aligned themselves with the Davidic line and its beliefs in opposition to Athaliah and her support of Baalism in the land. BACK TO 2 KINGS 11:10

STUDY NOTE FOR 2 KINGS 11:12 the testimony. This refers either to the Sinaitic covenant as a whole (Ex. 25:16; cf. 2 Kin. 23:3) or to a more limited document that specifies the duties and limitations of kingship (Deut. 17:14–20). BACK TO 2 KINGS 11:12

STUDY NOTE FOR 2 KINGS 11:14 standing by the pillar. Pillars called “Jachin” and “Boaz” frame the vestibule of the temple (1 Kin. 7:15–22). When people gather at the temple on important occasions, such as a royal speech, they stand in this area in front of the temple proper.

people of the land. Scholars dispute this term’s precise meaning, which likely changed during the course of Israelite history (Ezra 9:1, 2). Here it seems to designate leaders of the people who have remained faithful to the Lord and to the Davidic dynasty.

tore her clothes. See note on 1 Kin. 21:27. BACK TO 2 KINGS 11:14

STUDY NOTE FOR 2 KINGS 11:15 put to death with the sword. This command follows the stipulations of Deut. 13:12–18.

put to death in the house of the LORD. Bloodshed within the temple precincts is a sacrilege. BACK TO 2 KINGS 11:15

STUDY NOTE FOR 2 KINGS 11:17 a covenant. Jehoiada leads the people and Joash (Jehoash) in renewing their allegiance to the Mosaic covenant. Other covenant renewals took place in Israel’s past before this one (Deut. 29:1; Josh. 8:30–35; 24:1–28). Chronicles mentions a number of covenant renewals during the course of the monarchy (2 Chr. 15:12; 23:16; 29:10; 34:31). Considering the influx of Baal worship in Judah’s recent past, it is appropriate for all parties to make a new beginning by rededicating themselves to the Lord.

between the king and the people. See 2 Chr. 23:3. Such an agreement delineates the responsibilities of both parties within the larger context of the Mosaic covenant (Deut. 17:14–20; 2 Sam. 5:3). BACK TO 2 KINGS 11:17

STUDY NOTE FOR 2 KINGS 11:18 people of the land. See note on v. 14.

the house of Baal. Jehoiada leads the people in a thorough reformation that parallels the earlier reformation led by Jehu in the north (10:18–29). BACK TO 2 KINGS 11:18

STUDY NOTE FOR 2 KINGS 11:19 the guards. See note on v. 4. BACK TO 2 KINGS 11:19

STUDY NOTE FOR 2 KINGS 11:21 Jehoash was seven years old. Jehoiada is a significantly positive influence on Jehoash (Joash) during the first part of his reign (12:2; 2 Chr. 24:22). BACK TO 2 KINGS 11:21

STUDY NOTES FOR 2 KINGS 12

STUDY NOTE FOR 2 KINGS 12:1 seventh year of Jehu ... reigned forty years. 835–796 B.C. BACK TO 2 KINGS 12:1

STUDY NOTE FOR 2 KINGS 12:2 did what was right. Jehoash (Joash) is one of several Judean kings who receive positive evaluations (Introduction to 1 Kings: Characteristics and Primary Themes). BACK TO 2 KINGS 12:2

STUDY NOTE FOR 2 KINGS 12:3 the high places. The reign of Jehoash (Joash) is not without its religious shortcomings. The people continue to worship at the high places (1 Kin. 3:2 note). BACK TO 2 KINGS 12:3

STUDY NOTE FOR 2 KINGS 12:4 the holy things. Jehoash (Joash) proposes to use the revenue of the temple to refurbish the temple (cf. Neh. 10:32), which suffered neglect during the years of Athaliah (v. 5; 2 Chr. 24:7).

assessment. During this era, Israelite young men at the age of twenty are obliged to enlist for a year of military service and donate half a shekel to the sanctuary (Ex. 30:11–16). BACK TO 2 KINGS 12:4

STUDY NOTE FOR 2 KINGS 12:6 no repairs. It is implied that the priests are perhaps keeping the contributions for their own welfare even though they are adequately sustained through the sacrificial system (Num. 5:5–10). BACK TO 2 KINGS 12:6

STUDY NOTE FOR 2 KINGS 12:9 the priests. See 22:4; 23:4; 25:18; Jer. 52:24. BACK TO 2 KINGS 12:9

STUDY NOTE FOR 2 KINGS 12:13 any vessels. See 1 Kin. 7:50. Priority is given to repairing the temple building. During Athaliah’s regime, temple furnishings were used for the worship of Baal (2 Chr. 24:7). BACK TO 2 KINGS 12:13

STUDY NOTE FOR 2 KINGS 12:16 guilt offerings. See Lev. 5:16; 6:6, 7; Num. 5:7–10.

sin offerings. See Lev. 4. Jehoash’s (Joash’s) restoration does not deprive priests of the main sources of their income (Lev. 7:7). BACK TO 2 KINGS 12:16

STUDY NOTE FOR 2 KINGS 12:17 Gath. One of the five major Philistine cities, it previously belonged to Judah (1 Chr. 18:1; 2 Chr. 11:8). BACK TO 2 KINGS 12:17

STUDY NOTE FOR 2 KINGS 12:18 all the sacred gifts. Jehoash (Joash) plunders his own palace and temple for a bribe or tax to pay Hazael to withdraw. BACK TO 2 KINGS 12:18

STUDY NOTE FOR 2 KINGS 12:19 the rest of the acts. See 2 Chr. 22:10–24:27.

Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 12:19

STUDY NOTE FOR 2 KINGS 12:20 servants. The servants of Joash (Jehoash) are sons of foreign women in the government’s employ (14:5; 2 Chr. 24:26).

house of Millo. The term may refer either to a building constructed upon the Millo in Jerusalem (the earthworks built by Solomon; cf. 1 Kin. 9:15 note) or to a site within Jerusalem northwest of the City of David (cf. Judg. 9:6, 20). BACK TO 2 KINGS 12:20

STUDY NOTE FOR 2 KINGS 12:21 Amaziah. For the reign of Amaziah, see 14:1–22. BACK TO 2 KINGS 12:21

STUDY NOTES FOR 2 KINGS 13

STUDY NOTE FOR 2 KINGS 13:1 twenty-third year of Joash ... reigned seventeen years. 814–798 B.C. BACK TO 2 KINGS 13:1

STUDY NOTE FOR 2 KINGS 13:2 the sins of Jeroboam. See note on 1 Kin. 12:30. BACK TO 2 KINGS 13:2

STUDY NOTE FOR 2 KINGS 13:3 Ben-hadad the son of Hazael. That is, Ben-hadad III. For Ben-hadad I, see 1 Kin. 15:18–21; for Ben-hadad II, see note on 1 Kin. 20:1; 2 Kin. 6:24; 8:7. BACK TO 2 KINGS 13:3

STUDY NOTE FOR 2 KINGS 13:5 gave Israel a savior. Much as in the time of the judges (Judg. 2:16–23), God provides temporary help from the Syrian onslaught. The deliverer is not named, although a common suggestion is that it is the nation of Assyria that poses a threat to Syria at this time and thus diverts Syrian attention away from Israel. BACK TO 2 KINGS 13:5

STUDY NOTE FOR 2 KINGS 13:6 the sins of the house of Jeroboam. See note on 1 Kin. 12:30.

Asherah. This object was set up by Ahab (1 Kin. 16:33) and apparently was left untouched by Jehu’s reforms (2 Kin. 10:18–28). BACK TO 2 KINGS 13:6

STUDY NOTE FOR 2 KINGS 13:7 fifty horsemen and ten chariots and ten thousand footmen. The king is left with a large number of infantry but only a very few chariots. This cripples his ability to react quickly to a military crisis. The army is so crippled that it is compared to chaff blown away by the wind. BACK TO 2 KINGS 13:7

STUDY NOTE FOR 2 KINGS 13:8 Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 13:8

STUDY NOTE FOR 2 KINGS 13:10 the thirty-seventh year of Joash. 798 B.C. Jehoash of Israel, a different ruler from Jehoash (Joash) of Judah, reigns 798–782 B.C. BACK TO 2 KINGS 13:10

STUDY NOTE FOR 2 KINGS 13:11 the sins of Jeroboam. See note on 1 Kin. 12:30. BACK TO 2 KINGS 13:11

STUDY NOTE FOR 2 KINGS 13:12 Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 13:12

STUDY NOTE FOR 2 KINGS 13:13 Jeroboam. Jeroboam II ruled from 793–753 B.C., including eleven years as co-regent with his father, Jehoash of Israel. Jeroboam begins his independent reign when Jehoash dies in 782 B.C. See 14:23–29. BACK TO 2 KINGS 13:13

STUDY NOTE FOR 2 KINGS 13:14 My father. See note on 2:12.

The chariots of Israel and its horsemen. Earlier, Elisha used this expression of Elijah; now Jehoash applies the compliment to Elisha. BACK TO 2 KINGS 13:14

STUDY NOTE FOR 2 KINGS 13:17 eastward. This window opens toward the region controlled by Syria (10:32, 33).

the arrow of victory over Syria. The symbolic action is a prophecy that Jehoash (Joash) himself will fulfill.

Aphek. See note on 1 Kin. 20:26. BACK TO 2 KINGS 13:17

STUDY NOTE FOR 2 KINGS 13:18 and stopped. Somehow Jehoash (Joash) fails to perceive the inner meaning of what the prophet is urging him to do. Elisha considers that Jehoash is clearly guilty for his lack of enthusiasm. BACK TO 2 KINGS 13:18

STUDY NOTE FOR 2 KINGS 13:20 Elisha died. Presumably Elisha dies of old age. BACK TO 2 KINGS 13:20

STUDY NOTE FOR 2 KINGS 13:23 because of His covenant with Abraham, Isaac, and Jacob. Divine commitment is steadfast and eternal (cf. 1 Kin. 18:36). BACK TO 2 KINGS 13:23

STUDY NOTE FOR 2 KINGS 13:24 Ben-hadad. Ben-hadad III (v. 3 note). BACK TO 2 KINGS 13:24

STUDY NOTE FOR 2 KINGS 13:25 Three times Joash defeated him. Fulfilling the last prophecy of Elisha (v. 19), the victories of Joash (Jehoash) of Israel stop the Syrian expansion. Later, Jeroboam II will also defeat the Syrians (14:25). BACK TO 2 KINGS 13:25

STUDY NOTES FOR 2 KINGS 14

STUDY NOTE FOR 2 KINGS 14:1 In the second year of Joash. 796 B.C. BACK TO 2 KINGS 14:1

STUDY NOTE FOR 2 KINGS 14:3 he did what was right in the eyes of the LORD. He follows the obligations of the covenant (1 Kin. 2:3 note).

yet not like David his father. See note on 1 Kin. 11:4. Amaziah is a relatively good king. BACK TO 2 KINGS 14:3

STUDY NOTE FOR 2 KINGS 14:4 the high places were not removed. Amaziah is one of several kings of Judah praised by the author, but his praise is qualified because Amaziah tolerates worship at the hilltop shrines (1 Kin. 3:2 note). BACK TO 2 KINGS 14:4

STUDY NOTE FOR 2 KINGS 14:5 struck down his servants. See 12:20, 21. BACK TO 2 KINGS 14:5

STUDY NOTE FOR 2 KINGS 14:7 struck down ten thousand Edomites. This major victory temporarily reverses earlier losses (cf. 8:20–22; 2 Chr. 25:11, 12).

Valley of Salt. Probably this is the salt flats south of the Dead Sea (cf. 2 Sam. 8:13; Ps. 60 superscription).

Sela. The Septuagint identifies Sela (Heb. “rock”) as Petra (Gk. “rock”), located along the Rift Valley about fifty miles (80 km) south of the Dead Sea. Some modern scholars place it in northern Edomite territory near Bozrah (Judg. 1:36).

to this day. Reflects a time before the Jews are taken captive to Babylon (1 Kin. 8:8 note). BACK TO 2 KINGS 14:7

STUDY NOTE FOR 2 KINGS 14:8 Jehoash. See 13:10–25. BACK TO 2 KINGS 14:8

STUDY NOTE FOR 2 KINGS 14:9 A thistle. The northern kingdom is larger and more powerful than the southern kingdom (1 Kin. 14:30; 15:16, 17 and notes). In this fable (cf. Judg. 9:8–15) the little thistle (Amaziah) thinks it is equal to a cedar of Lebanon (Jehoash), only to be trampled underfoot. BACK TO 2 KINGS 14:9

STUDY NOTE FOR 2 KINGS 14:11 Beth-shemesh. A city fifteen miles (24 km) west of Jerusalem (1 Kin. 4:9). Having won a decisive victory here, Jehoash (Joash) has little to prevent him from attacking the capital of the southern kingdom. BACK TO 2 KINGS 14:11

STUDY NOTE FOR 2 KINGS 14:13 Jehoash ... captured Amaziah. Jehoash (Joash) probably brings Amaziah back to Samaria (v. 14). Amaziah is forced to stay there until the death of Jehoash, king of Israel (v. 17).

Ephraim Gate. This main gate is in the north wall (Neh. 8:16; 12:39).

Corner Gate. At the northwest angle of the wall (2 Chr. 26:9; Jer. 31:38; Zech. 14:10). BACK TO 2 KINGS 14:13

STUDY NOTE FOR 2 KINGS 14:15 Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 14:15

STUDY NOTE FOR 2 KINGS 14:16 Jeroboam. Jeroboam II, who rules 793–753 B.C. (vv. 23–29). BACK TO 2 KINGS 14:16

STUDY NOTE FOR 2 KINGS 14:18 Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 14:18

STUDY NOTE FOR 2 KINGS 14:19 Lachish. An important city of Judah fifteen miles (24 km) west of Hebron. BACK TO 2 KINGS 14:19

STUDY NOTE FOR 2 KINGS 14:21 sixteen years old. Probably Azariah is made king of Judah during the absence of his father, Amaziah, and the reigns of father and son overlap for many years (vv. 13, 17). BACK TO 2 KINGS 14:21

STUDY NOTE FOR 2 KINGS 14:22 Elath. A seaport on the north end of the Gulf of Aqaba, Elath was first used by Solomon to foster sea trade with other nations (1 Kin. 9:26–28). Because Amaziah defeated Edom (v. 7), his son Azariah is able to rebuild Elath and again use it as a Judean port (cf. 1 Kin. 22:47–49; 2 Kin. 8:20–22; 16:6). BACK TO 2 KINGS 14:22

STUDY NOTE FOR 2 KINGS 14:23 In the fifteenth year of Amaziah. 782 B.C., the beginning of Jeroboam’s independent reign.

Jeroboam. Jeroboam II. For the reign of Jeroboam I, see 1 Kin. 11:26–14:19.

forty-one years. 793–753 B.C. It is likely that Jeroboam II is co-regent with his father, Jehoash, for eleven years at the start of his reign (see Introduction to 1 Kings: Characteristics and Primary Themes). BACK TO 2 KINGS 14:23

STUDY NOTE FOR 2 KINGS 14:24 the sins of Jeroboam. See note on 1 Kin. 12:30. Politically and economically, Jeroboam II is one of the most successful monarchs in the entire history of the northern kingdom (v. 25). He forces the Syrians to retreat from Damascus into central Syria. He also expands Israelite territory toward the Dead Sea. BACK TO 2 KINGS 14:24

STUDY NOTE FOR 2 KINGS 14:25 Lebo-hamath. This area is the northernmost part of Israel (Num. 13:21; 34:7–9; 1 Kin. 8:65 note).

Sea of the Arabah. That is, the Dead Sea (Josh. 3:16; 12:3). Jeroboam expands Israel’s territory to the south on the eastern side of the Jordan, the lands of Ammon and Moab. Jeroboam II controls more land than any previous northern king (cf. Amos 6:14).

Jonah the son of Amittai. See Introduction to Jonah; Jon. 1:1.

Gath-hepher. About fourteen miles (22 km) west of the southern part of the Sea of Chinneroth (Galilee). See Josh. 19:13. BACK TO 2 KINGS 14:25

STUDY NOTE FOR 2 KINGS 14:27 blot out the name. In the ancient Near East, names were erased from inscriptions as a sign of total rejection or loss of power (Ex. 32:32, 33; Deut. 9:14; 29:20). BACK TO 2 KINGS 14:27

STUDY NOTE FOR 2 KINGS 14:28 Damascus. The capital of Syria.

Hamath. That is, Lebo-hamath. See note on v. 25.

Judah. David and Solomon controlled both Damascus and Hamath (2 Sam. 8:6; 1 Kin. 8:65; 2 Chr. 8:3).

Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 14:28

STUDY NOTE FOR 2 KINGS 14:29 Zechariah. On the reign of Zechariah, see 15:8–12. BACK TO 2 KINGS 14:29

STUDY NOTES FOR 2 KINGS 15

STUDY NOTE FOR 2 KINGS 15:1 In the twenty-seventh year of Jeroboam. 767 B.C., when Amaziah died and Azariah began his independent rule. BACK TO 2 KINGS 15:1

STUDY NOTE FOR 2 KINGS 15:2 He was sixteen years old. Azariah, also called “Uzziah” (15:30, 32, 34; Is. 6:1), was likely co-regent for many years with his father, Amaziah, who was captured by Jehoash of Israel (14:13 note).

fifty-two years. 792–740 B.C. Azariah, like Jeroboam II in the north, enjoyed a long reign, though in the end he suffers from a skin disease (v. 5). BACK TO 2 KINGS 15:2

STUDY NOTE FOR 2 KINGS 15:3 he did what was right in the eyes of the LORD. He follows the dictates of the covenant (1 Kin. 2:3 note). BACK TO 2 KINGS 15:3

STUDY NOTE FOR 2 KINGS 15:4 the high places were not taken away. Azariah, like his father, Amaziah (14:3, 4), is praised, but the praise is qualified because Azariah does not stop worship at the hilltop shrines (1 Kin. 3:2 note). BACK TO 2 KINGS 15:4

STUDY NOTE FOR 2 KINGS 15:5 leper. Azariah suffers from some form of skin disease. According to 2 Chr. 26:16–21, Azariah becomes arrogant, and he enters the temple to burn incense on the altar of incense. Because this is a duty reserved for the priesthood, Azariah is profaning the temple. The king is struck with leprosy and thus he himself becomes profane and is no longer permitted to enter the temple.

Jotham ... was over the household. He holds the highest post in the government of Judah (18:18; Is. 22:15–23). Jotham acts as the king when Azariah becomes incapacitated, and he becomes king when Azariah dies (vv. 32–38). BACK TO 2 KINGS 15:5

STUDY NOTE FOR 2 KINGS 15:6 Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 15:6

STUDY NOTE FOR 2 KINGS 15:7 Jotham. See vv. 32–38. BACK TO 2 KINGS 15:7

STUDY NOTE FOR 2 KINGS 15:8 In the thirty-eighth year of Azariah. 753 B.C. Zechariah is the last king in the dynasty of Jehu (10:30). BACK TO 2 KINGS 15:8

STUDY NOTE FOR 2 KINGS 15:9 the sins of Jeroboam. See note on 1 Kin. 12:30. BACK TO 2 KINGS 15:9

STUDY NOTE FOR 2 KINGS 15:10 Shallum ... struck him down. Zechariah’s death precipitates a long struggle for power that involves a series of revolutions and counterrevolutions. Including Zechariah, Israel has four different kings (Shallum, Menahem, Pekahiah) in only thirteen years. These kings do not have prophetic sanction (cf. Hos. 8:4). BACK TO 2 KINGS 15:10

STUDY NOTE FOR 2 KINGS 15:11 Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 15:11

STUDY NOTE FOR 2 KINGS 15:13–16 Having usurped the throne of Israel by assassinating Zechariah, Shallum reigns only one month before he himself is killed.

15:13 in the thirty-ninth year of Uzziah. That is, 752 B.C. Uzziah is also called “Azariah” (v. 2 note). BACK TO 2 KINGS 15:13

STUDY NOTE FOR 2 KINGS 15:14 Tirzah. The former capital of Israel (1 Kin. 14:17; 15:21, 33). BACK TO 2 KINGS 15:14

STUDY NOTE FOR 2 KINGS 15:15 Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 15:15

STUDY NOTE FOR 2 KINGS 15:16 Tiphsah. There is a place called “Tiphsah” on the Euphrates River in the far north (1 Kin. 4:24), but the text probably means Tappuah on the border between Manasseh and Ephraim (Josh. 16:8; 17:7, 8).

ripped open. See note on 8:12. BACK TO 2 KINGS 15:16

STUDY NOTE FOR 2 KINGS 15:17 reigned ten years. 752–742 B.C. BACK TO 2 KINGS 15:17

STUDY NOTE FOR 2 KINGS 15:18 the sins of Jeroboam. See note on 1 Kin. 12:30. BACK TO 2 KINGS 15:18

STUDY NOTE FOR 2 KINGS 15:19 Pul. The Babylonian throne name of the Assyrian king Tiglath-pileser III (745–727 B.C.; cf. 1 Chr. 5:26). The Assyrian Empire is growing stronger at this time. The annals of Tiglath-pileser III claim that he receives tribute from a number of western kings during this era, including Menahem of Samaria.

thousand talents of silver. This sum is consistent with the tribute demanded by other kings during this period.

confirm his hold on the royal power. Ironically, Menahem uses his vassal relationship with the dreaded Assyrians to consolidate his rule over Israel. This willing subservience to the Assyrians is condemned by the prophet Hosea (Hos. 5:13, 14). BACK TO 2 KINGS 15:19

STUDY NOTE FOR 2 KINGS 15:20 from all the wealthy men, fifty shekels. A conversion of the figures indicates that sixty thousand men paying twenty ounces (567 g) of silver each would have raised the one thousand talents required. Excavations at Samaria have uncovered sixty-three receipts that served as tax payments to the king. These records may, in fact, reflect this tax that Menahem imposed on Israel. BACK TO 2 KINGS 15:20

STUDY NOTE FOR 2 KINGS 15:21 Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 15:21

STUDY NOTE FOR 2 KINGS 15:23 fiftieth year ... reigned two years. 742–740 B.C. BACK TO 2 KINGS 15:23

STUDY NOTE FOR 2 KINGS 15:24 the sins of Jeroboam. See note on 1 Kin. 12:31. BACK TO 2 KINGS 15:24

STUDY NOTE FOR 2 KINGS 15:25 Pekah the son of Remaliah. A high-ranking official in the northern kingdom, he is evidently part of an anti-Assyrian faction within the northern kingdom (v. 29). He pursues improved relations with the Syrians during his reign as a way to offset Assyrian designs in the west (16:1–9; Is. 7:1).

fifty men of the people of Gilead. Pekah, like the rebels before him (vv. 10, 14), may be from Gilead. Pekah may have reigned over Gilead before attempting to overthrow Pekahiah in Samaria. BACK TO 2 KINGS 15:25

STUDY NOTE FOR 2 KINGS 15:26 Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 15:26

STUDY NOTE FOR 2 KINGS 15:27–31 Having assassinated Pekahiah, Pekah succeeds him as king of Israel. The king of Assyria captures part of Israel’s territory during Pekah’s reign.

15:27 In the fifty-second year of Azariah. 740 B.C.

twenty years. 752–732 B.C. The chronology of Pekah’s rule is difficult to establish. It is possible that he led a rebellion during the politically unstable reign of Menahem (vv. 17–22) and that his reign is calculated from this point (v. 25 note). BACK TO 2 KINGS 15:27

STUDY NOTE FOR 2 KINGS 15:28 the sins of Jeroboam. See note on 1 Kin. 12:30. BACK TO 2 KINGS 15:28

STUDY NOTE FOR 2 KINGS 15:29 Tiglath-pileser. That is, Tiglath-pileser III. All the cities and areas listed are in the northern part of the Israelite kingdom. During his campaign of 733–732 B.C., Tiglath-pileser also ravaged Syria and captured its capital, Damascus (16:9).

carried the people captive to Assyria. God is reducing Israel in land and population (cf. 10:32). BACK TO 2 KINGS 15:29

STUDY NOTE FOR 2 KINGS 15:30 in the twentieth year of Jotham. 732 B.C. For the reign of Hoshea, see 17:1–6. BACK TO 2 KINGS 15:30

STUDY NOTE FOR 2 KINGS 15:31 Book of the Chronicles of the Kings of Israel. See note on 1 Kin. 11:41. BACK TO 2 KINGS 15:31

STUDY NOTE FOR 2 KINGS 15:32 In the second year of Pekah. 750 B.C. BACK TO 2 KINGS 15:32

STUDY NOTE FOR 2 KINGS 15:33 He was twenty-five years old. Jotham is likely co-regent with his father Azariah (Uzziah) for the first ten years of his reign (v. 2 note).

sixteen years. 750–735 B.C. BACK TO 2 KINGS 15:33

STUDY NOTE FOR 2 KINGS 15:34 he did what was right in the eyes of the LORD. He is loyal to the covenant (1 Kin. 2:3 note). BACK TO 2 KINGS 15:34

STUDY NOTE FOR 2 KINGS 15:35 the high places were not removed. See note on 1 Kin. 3:2.

upper gate of the house of the LORD. Also called the “upper Benjamin gate” (Jer. 20:2), this gate was in the northern part of the temple complex, facing the territory of Benjamin. BACK TO 2 KINGS 15:35

STUDY NOTE FOR 2 KINGS 15:36 Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 15:36

STUDY NOTE FOR 2 KINGS 15:37 Rezin. The last king of Syria. Syria and Israel had forge an alliance to combat the Assyrians and are prepared to force the king of Judah to join them by invading Judah (v. 29 note; 16:5–12 and notes). This marks the onset of the Syro-Ephraimite War, in which Syria and Israel are aligned against Judah. Judah, contrary to the warnings of the prophet Isaiah, asks Assyria for help (16:7–9; cf. Isa. 7, 8). BACK TO 2 KINGS 15:37

STUDY NOTES FOR 2 KINGS 16

STUDY NOTE FOR 2 KINGS 16:1 In the seventeenth year of Pekah. 735 B.C. Scholars disagree over the precise chronology of Ahaz’s reign (cf. 15:33, 37; 17:1; 18:1; and also Introduction to 1 Kings: Chronology). BACK TO 2 KINGS 16:1

STUDY NOTE FOR 2 KINGS 16:2 sixteen years. 732–715 B.C. This figure represents the length of his reign from his official recognition as king of Judah by the Assyrians. BACK TO 2 KINGS 16:2

STUDY NOTE FOR 2 KINGS 16:3 he walked in the way of the kings of Israel. The sin of Jeroboam I (1 Kin. 12:26–33), continued by all subsequent Israelite kings, refers to the construction of ritual religious centers in Bethel and Dan. These northern cult sites are conduits for bringing foreign religions into the northern kingdom. In the southern kingdom, Ahaz builds a foreign altar in Jerusalem. Like Jeroboam I, Ahaz officiates at inaugural sacrifices for the new altar (vv. 10–13; 1 Kin. 12:32, 33).

burned his son as an offering. The atrocity of child sacrifice is practiced by some of Judah’s neighbors, although it is outlawed by the law of Moses (Lev. 18:21; Deut. 18:10; cf. 2 Kin. 3:27). Ahaz is not the only Judean king who disobeys this law (21:6; 23:10; Jer. 7:31; 32:35).

the despicable practices of the nations. In its behavior, Judah is becoming indistinguishable from the nations that God drove out of Canaan so that the Israelites could inhabit the land. The people are betraying their sacred calling to be “a kingdom of priests and a holy nation” (Ex. 19:6). BACK TO 2 KINGS 16:3

STUDY NOTE FOR 2 KINGS 16:5 Rezin ... and Pekah. The Israelite and Syrian kings want to bring Judah forcibly under their control so that they can make a united front against Assyria (15:19, 25, 37). Into this crisis will step the prophet Isaiah, who counsels the irresolute Ahaz (cf. Is. 7:1–17). BACK TO 2 KINGS 16:5

STUDY NOTE FOR 2 KINGS 16:6 Rezin ... recovered Elath. This undoes Azariah’s earlier victory (14:22).

Edomites came to Elath. Edom exploits Judah’s defeat for its own gain.

to this day. See note on 1 Kin. 8:8. BACK TO 2 KINGS 16:6

STUDY NOTE FOR 2 KINGS 16:7 Tiglath-pileser. See notes on 15:19, 29. BACK TO 2 KINGS 16:7

STUDY NOTE FOR 2 KINGS 16:8 Ahaz also took the silver and gold. Ahaz, like a number of kings before him, attempts to buy security with a large tribute given as a bribe to a foreign power (12:18; Ex. 23:8; Deut. 16:19; 1 Kin. 15:18; Is. 5:23; Ezek. 22:12). A list from Assyria of rulers who brought tribute to Tiglath-pileser in 734 B.C. includes “Jehoahaz of Judah” (Ahaz). Rather than turn to the Lord for help, Ahaz becomes a vassal to the Assyrians. BACK TO 2 KINGS 16:8

STUDY NOTE FOR 2 KINGS 16:9 carrying its people captive to Kir. The destruction of Syria fulfills prophecies of both Isaiah (Is. 7:16) and Amos (Amos 1:5). The exact location of Kir is unknown (Is. 22:6; Amos 9:7). BACK TO 2 KINGS 16:9

STUDY NOTE FOR 2 KINGS 16:10 altar. Traveling to meet the Assyrian suzerain in Damascus, Ahaz sees an altar there, probably to the god Hadad, and he wants to copy it for Jerusalem. His syncretism is boundless. He places the pagan altar in the place of the bronze altar that had sat in front of the temple. BACK TO 2 KINGS 16:10

STUDY NOTE FOR 2 KINGS 16:13 peace offerings. See Lev. 7:11–21. Most of these sacrifices were also offered at the dedication of the temple under Solomon (1 Kin. 8:64). Ahaz considers the construction of this foreign altar to be of great importance for his kingdom. BACK TO 2 KINGS 16:13

STUDY NOTE FOR 2 KINGS 16:15 morning burnt offering. See Ex. 29:38, 39.

evening grain offering. See note on 1 Kin. 18:29.

king’s burnt offering and his grain offering. See Ezek. 46:12.

the bronze altar shall be for me to inquire by. Ahaz perverts the old altar from its normal use and employs it for divination, a foreign practice in which priests tried to tell the future by examining the entrails of sacrificial animals. The Mosaic law rigorously outlaws divination in Israel (Lev. 19:26; Deut. 18:10). BACK TO 2 KINGS 16:15

STUDY NOTE FOR 2 KINGS 16:17 frames ... basin. See 1 Kin. 7:27–37.

sea. See 1 Kin. 7:22–26. Ahaz profanes and desecrates the temple furnishings.

bronze oxen. Ahaz probably uses the bronze to pay tribute to Assyria. BACK TO 2 KINGS 16:17

STUDY NOTE FOR 2 KINGS 16:19 Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 16:19

STUDY NOTE FOR 2 KINGS 16:20 Hezekiah. For his reign, see chs. 18–20. BACK TO 2 KINGS 16:20

STUDY NOTES FOR 2 KINGS 17

STUDY NOTE FOR 2 KINGS 17:1–6 This section narrates the reign of Hoshea, the last king of Israel. In 722 B.C., the king of Assyria conquers Samaria and deports the people of Israel to Assyria.

17:1 Ahaz. The dating of Ahaz’s reign is difficult to unravel. See 16:1 and note.

Hoshea ... reigned nine years. That is, 732–722 B.C., ending with his imprisonment for three years before the fall of Samaria (vv. 4, 5). He is the last ruler of the northern kingdom of Israel. BACK TO 2 KINGS 17:1

STUDY NOTE FOR 2 KINGS 17:2 not as the kings of Israel who were before him. Precisely what this statement implies is not clear, although it likely indicates that Hoshea is more moderate in regard to the ethical and spiritual matters of the kingdom. BACK TO 2 KINGS 17:2

STUDY NOTE FOR 2 KINGS 17:3 Shalmaneser. Shalmaneser V, who succeeds Tiglath-pileser III as king of Assyria, rules 727–722 B.C. Hoshea, unlike his predecessor Pekah (15:27–31 and notes), is a vassal of Assyria. BACK TO 2 KINGS 17:3

STUDY NOTE FOR 2 KINGS 17:4 So, king of Egypt. The identity of So is a matter of debate. Some say he is Sib’e, an Egyptian military commander, although he is unknown from any other textual evidence. Some argue that it is a place name in the eastern delta of Egypt, where the pharaoh was residing. It is likely that So is Osorkon V (735–712 B.C..), the last Egyptian king of the Twenty-Second Dynasty.

offered no tribute to the king of Assyria. Withholding tribute from a suzerain (overlord) is tantamount to rebellion. BACK TO 2 KINGS 17:4

STUDY NOTE FOR 2 KINGS 17:5 for three years he besieged it. The Assyrian campaign follows the arrest of Hoshea in 724/723 B.C. During this long siege, Shalmaneser V dies and is succeeded by Sargon II (Is. 20:1), who exiles the inhabitants of Samaria (v. 6). BACK TO 2 KINGS 17:5

STUDY NOTE FOR 2 KINGS 17:6 In the ninth year of Hoshea. That is, around 722 B.C.

the king of Assyria. Sargon II, who rules Assyria from 722–705 B.C.

carried the Israelites away. Sargon II claims in his annals to have deported 27,290 inhabitants to distant locations. The capture of Samaria marks the end of the northern kingdom (1 Chr. 5:25, 26). It never rises again (vv. 7–23 and notes). Archaeological evidence suggests that many people flee Israel during the succession of Assyrian attacks on the north and settle in Judah. This influx of northern refugees significantly increases the population of Jerusalem during the late eighth and early seventh centuries B.C.

Gozan. This Assyrian provincial capital is near the Habor River, a northern tributary of the Euphrates. The city is mentioned on a tenth-century B.C.. Aramaic inscription from northeast Syria.

cities of the Medes. Though not identified by name, they are probably in the area northeast of the Tigris River and south of the Caspian Sea. BACK TO 2 KINGS 17:6

STUDY NOTE FOR 2 KINGS 17:8 customs. Not only does Israel imitate the practices of its pagan neighbors (Ex. 34:15; Deut. 18:9; Judg. 2:13), but it also follows the cultic innovations of its wayward kings (1 Kin. 12:26–33; 16:30–34). BACK TO 2 KINGS 17:8

STUDY NOTE FOR 2 KINGS 17:9 high places. See note on 1 Kin. 3:2. BACK TO 2 KINGS 17:9

STUDY NOTE FOR 2 KINGS 17:10 pillars. See note on 1 Kin. 14:23.

Asherim. See note on 1 Kin. 14:15.

on every high hill and under every green tree. See Deut. 12:2; Jer. 2:20; 3:6, 13; 17:2. BACK TO 2 KINGS 17:10

STUDY NOTE FOR 2 KINGS 17:12 idols. Any representation of a pagan deity or of the Lord is expressly forbidden in the law of Moses (Ex. 20:4; Deut. 4:15–19, 23–28). BACK TO 2 KINGS 17:12

STUDY NOTE FOR 2 KINGS 17:13 all the Law. That is, the Mosaic law with all the provisions of the covenant (1 Kin. 2:3 note). BACK TO 2 KINGS 17:13

STUDY NOTE FOR 2 KINGS 17:16 metal images of two calves. The religious idols of Jeroboam I at Bethel and Dan (1 Kin. 12:28, 29) recall the construction of the golden calf by Aaron (Ex. 32:4, 8; Deut. 9:12, 16; Hos. 13:2). BACK TO 2 KINGS 17:16

The Fall of Samaria and Deportation of Israelites

the host of heaven. Although condemned in the Mosaic law (Deut. 4:19; 17:3), some ancient Israelites participated in such astral cults (21:5; 23:4, 5; Amos 5:26).

served Baal. See 1 Kin. 16:31, 32.

STUDY NOTE FOR 2 KINGS 17:17 burned their sons and their daughters as offerings. See notes on 3:27; 16:3.

divination and omens. See note on 16:15. BACK TO 2 KINGS 17:17

STUDY NOTE FOR 2 KINGS 17:19 the customs that Israel had introduced. See 8:18; 11:18–21. BACK TO 2 KINGS 17:19

STUDY NOTE FOR 2 KINGS 17:20 the LORD rejected all the descendants of Israel. God’s rejection is demonstrated by their exile from the land He gave to them (v. 6). BACK TO 2 KINGS 17:20

STUDY NOTE FOR 2 KINGS 17:21 When he had torn Israel from the house of David. The creation of the northern kingdom was a punishment against Solomon (1 Kin. 11:11–13), but it also was a promising beginning for the northern tribes (1 Kin. 11:29–39).

made them commit great sin. The reference is to Jeroboam’s fashioning of two calves at Bethel and Dan (1 Kin. 12:25–33; 14:7–16 and notes). BACK TO 2 KINGS 17:21

STUDY NOTE FOR 2 KINGS 17:24 king of Assyria. Probably Sargon II. As the Assyrians deported people from Israel, they imported people from other countries. This policy was intended to ensure that the defeated nation would not reassert itself. Assyrian records attest that later Assyrian kings relocated more foreign immigrants to Samaria.

Babylon, Cuthah. At this point, Babylon is under Assyrian control. Cuthah was about eight miles (13 km) northeast of Babylon.

Avva, Hamath, and Sepharvaim. Avva or “Ivvah” and Sepharvaim are probably in Syria (18:34; 19:13). Hamath is on the Orontes River (cf. 14:25 note).

Samaria. After its fall to the Assyrians, the region of the former northern kingdom of Israel is usually called “Samaria” (1 Kin. 16:24 note; John 4:1–6). BACK TO 2 KINGS 17:24

STUDY NOTE FOR 2 KINGS 17:25 lions among them. Lions are often used by God as instruments of judgment (1 Kin. 13:24; 20:36; Amos 3:12). BACK TO 2 KINGS 17:25

STUDY NOTE FOR 2 KINGS 17:26 the law of the god of the land. The Assyrians, like many other peoples in the ancient Near East, believe that the gods of a particular land will trouble the people who live there if they fail to perform the appropriate rituals for those gods. BACK TO 2 KINGS 17:26

STUDY NOTE FOR 2 KINGS 17:29 gods of its own. Bringing back an Israelite priest to serve at Bethel does not oblige the immigrants settling in Samaria to follow the local religion. On the contrary, they continue to follow their own religious practices, taking over local sanctuaries and worshiping there.

the Samaritans. See 23:19; 1 Kin. 12:31; 13:32. Although the expression “Samaritans” appears only here in the OT, it occurs in extrabiblical documents as early as the eighth century B.C. referring to the residents of the northern kingdom. BACK TO 2 KINGS 17:29

STUDY NOTE FOR 2 KINGS 17:33 served their own gods. The religion is syncretistic—it combines elements of the worship of the Lord with the worship of many other deities. BACK TO 2 KINGS 17:33

STUDY NOTE FOR 2 KINGS 17:34 To this day. See note on 1 Kin. 8:8.

the children of Jacob, whom he named Israel. The patriarch Jacob was renamed “Israel” by God (Gen. 32:28). The relationship between God and Jacob’s descendants, the people He saved from Egypt, was codified in the covenant ratified on Mount Sinai (v. 35; Ex. 19–24) and renewed on the plains of Moab (Deuteronomy). Being an Israelite was in the end not an ethnic classification but a religious one—to belong to the God of the covenant (Ex. 12:38; Deut. 26:5; Rom. 9:8). BACK TO 2 KINGS 17:34

STUDY NOTE FOR 2 KINGS 17:39 he will deliver you out of the hand of all your enemies. Just as God delivered His people in the past, He can do so again in the future (Ex. 20:2; 23:22; Deut. 20:1–4; 23:14). BACK TO 2 KINGS 17:39

STUDY NOTE FOR 2 KINGS 17:41 to this day. Despite the Assyrian conquest and its aftermath, some of the Samaritans and their descendants continued to embrace monotheism and to follow a revised form of the Sinaitic covenant throughout the biblical period. Even today there is a small community of Samaritans living in the nation state of Israel that continues to follow a revised form of the Sinaitic covenant and keeps the laws of a Samaritan version of the Pentateuch. BACK TO 2 KINGS 17:41

STUDY NOTES FOR 2 KINGS 18

STUDY NOTE FOR 2 KINGS 18:1 In the third year of Hoshea. C. 727 B.C., referring to the beginning of Hezekiah’s reign as co-regent with his father Ahaz. Determining a precise chronology for Hezekiah’s reign is difficult because there is disagreement over the chronology of Ahaz’s reign (16:1 note). BACK TO 2 KINGS 18:1

STUDY NOTE FOR 2 KINGS 18:2 twenty-nine years. Includes Hezekiah’s co-regency with Ahaz. Hezekiah became the sole ruler of Judah in 715 B.C. Some scholars do not include the co-regency and date Hezekiah’s reign 715–686 B.C. BACK TO 2 KINGS 18:2

STUDY NOTE FOR 2 KINGS 18:3 he did what was right in the eyes of the LORD. Hezekiah is one of the most highly praised kings in the entire history of Judah (vv. 4, 7 notes).

David his father. On David’s reign as the standard by which all other reigns are judged, see note on 1 Kin. 11:4. BACK TO 2 KINGS 18:3

STUDY NOTE FOR 2 KINGS 18:4 He removed the high places. Hezekiah, unlike earlier kings of Judah, reforms the people’s worship by destroying the local shrines (1 Kin. 3:2 note).

pillars ... Asherah. See notes on 1 Kin. 14:15, 23.

the bronze serpent. Originally preserved to commemorate God’s mercy to the Israelites when they were in the wilderness (Num. 21:6–9; cf. John 3:14, 15), this bronze serpent eventually became in itself an object of worship, hence an idol. That is why Hezekiah destroyed it. BACK TO 2 KINGS 18:4

STUDY NOTE FOR 2 KINGS 18:6 held fast. Hezekiah “held fast” to the Lord in contrast to Solomon who clung (held fast) to his foreign wives (1 Kin. 11:2). BACK TO 2 KINGS 18:6

STUDY NOTE FOR 2 KINGS 18:7 He rebelled against the king of Assyria and would not serve him. Hezekiah’s father, Ahaz, was a vassal of Assyria and modified temple arrangements to reflect this fact (16:7–18). Hezekiah’s rebellion against the Assyrians probably involved withholding tribute from them. BACK TO 2 KINGS 18:7

STUDY NOTE FOR 2 KINGS 18:8 He struck down the Philistines. During Ahaz’s reign, the Philistines captured Judean territory (2 Chr. 28:18).

Gaza and its territory. Gaza was near the Mediterranean coast; Hezekiah penetrated far into Philistine territory. BACK TO 2 KINGS 18:8

STUDY NOTE FOR 2 KINGS 18:9–37 The Assyrians invade Judah and, advancing to Jerusalem, demand Judah’s surrender.

18:9–12 The writer provides a summary of the fall of Samaria narrated and commented upon more fully in ch. 17. In so doing, he underscores the threat Assyria poses to Judah. BACK TO 2 KINGS 18:9

STUDY NOTE FOR 2 KINGS 18:13–20:19 The story of Sennacherib’s campaign and its aftermath, with a few additions and omissions, is found also in Is. 36–39.

18:13 In the fourteenth year. 701 B.C., dated from the beginning of his independent reign (vv. 1, 2 and notes).

Sennacherib king of Assyria. Sennacherib succeeded Sargon II in 705 B.C.. In Nineveh, a relief of Sennacherib has been discovered that pictures the Assyrian attack on the Judean city of Lachish. This attack has been confirmed through excavation: Sennacherib built a siege ramp at the southwestern part of the city in order to penetrate the city’s defense with siege machines. The Judean defenders responded by building a counter-siege ramp to strengthen their defenses at that point. Both of these ramps have been uncovered.

came up against all the fortified cities of Judah. The annals of Sennacherib record his campaign against Phoenicia, Judah, the Philistine cities, and Egypt. He claims to have taken forty-six cities and “countless small villages.” He also boasts of having shut up Hezekiah in Jerusalem “like a bird in a cage.” His annals, however, do not claim that Sennacherib captured Jerusalem (cf. Mic. 1:9 and note). BACK TO 2 KINGS 18:13

STUDY NOTE FOR 2 KINGS 18:14–16 Hezekiah attempts to convince Sennacherib to withdraw by offering a huge tribute payment (v. 7 note). In using temple and palace treasuries to influence the actions of a foreign king, Hezekiah follows the example of Asa (1 Kin. 15:18) and his own father, Ahaz (16:8, 9). The annals of Sennacherib confirm that Hezekiah sent tribute at this time. BACK TO 2 KINGS 18:14

STUDY NOTE FOR 2 KINGS 18:17 the king of Assyria sent. Some scholars believe that this refers to a second campaign of Sennacherib against Hezekiah about twelve to thirteen years after the first. While this view is possible, there is no solid evidence to support it, and, in any event, it is unnecessary. Sennacherib’s annals consistently report that Sennacherib not only demanded tribute from kings who “did not bow in submission to my yoke,” but also insisted on deposing such rebellious kings and replacing them with monarchs of his own choosing. Hezekiah only sends tribute; he does not abdicate (vv. 14–16).

Lachish. This Judean fortress is located twenty-eight miles (45 km) southwest of Jerusalem (cf. Mic. 1:13). BACK TO 2 KINGS 18:17

STUDY NOTE FOR 2 KINGS 18:18 The three Assyrian officials confer with three Judean officials: the palace administrator (cf. 1 Kin. 4:6), the secretary (cf. 2 Sam. 8:17), and the recorder (cf. 2 Sam. 8:16). BACK TO 2 KINGS 18:18

STUDY NOTE FOR 2 KINGS 18:26 Please speak to your servants in Aramaic. Aramaic (the language of ancient Syria) has become by this time the international language of diplomacy. By asking the Assyrian officials to use Aramaic, the official hopes to prevent the inhabitants of Jerusalem from understanding the field commander’s speech. BACK TO 2 KINGS 18:26

STUDY NOTE FOR 2 KINGS 18:31 vine ... fig tree, and ... cistern. The description is indicative of normal, peaceful everyday life (1 Kin. 4:25; Mic. 4:4; Zech. 3:10). Rabshakeh is proclaiming that the king of Assyria can provide this for the Judeans but that the Lord cannot. BACK TO 2 KINGS 18:31

STUDY NOTE FOR 2 KINGS 18:32 take you away to a land. These words are a parody of God’s gift of the Promised Land to the Israelites. The Assyrian king thereby offers to replace the Lord’s promises with his own. Hezekiah will later refer to these claims as blasphemous (19:1–6). BACK TO 2 KINGS 18:32

STUDY NOTE FOR 2 KINGS 18:33 In the Bible, the Lord is utterly distinct from other gods. The Assyrian field commander, however, makes no distinction. In the field commander’s opinion, if the gods of the nations could not defeat Assyria, neither can the Lord. BACK TO 2 KINGS 18:33

STUDY NOTE FOR 2 KINGS 18:34 Hamath ... Sepharvaim ... and Ivvah. See note on 17:24.

Arpad. Located near Hamath in Syria, Arpad was captured in 740 B.C. BACK TO 2 KINGS 18:34

STUDY NOTE FOR 2 KINGS 18:36 the people were silent. The Assyrian effort to rouse the populace against their king (vv. 29, 31, 32) is a total failure. BACK TO 2 KINGS 18:36

STUDY NOTE FOR 2 KINGS 18:37 with their clothes torn. The torn clothes indicate emotional duress (1 Kin. 21:27 note). BACK TO 2 KINGS 18:37

STUDY NOTES FOR 2 KINGS 19

STUDY NOTE FOR 2 KINGS 19:1 tore his clothes. See 1 Kin. 21:27.

covered himself with sackcloth. See note on 6:30. BACK TO 2 KINGS 19:1

STUDY NOTE FOR 2 KINGS 19:2 who was over the household. See note on 1 Kin. 4:6.

the secretary. See 2 Sam. 8:17.

the senior priests. These elders are probably the heads of the various priestly families in Jerusalem.

the prophet Isaiah. Isaiah plays a pivotal role by providing Hezekiah with good counsel during this crisis (Is. 37). BACK TO 2 KINGS 19:2

STUDY NOTE FOR 2 KINGS 19:4 the remnant that is left. This remnant includes all the people left in Judah, whether from Judah or Israel, after the Assyrian attacks and deportations (17:6 note). BACK TO 2 KINGS 19:4

STUDY NOTE FOR 2 KINGS 19:8 Libnah. This town is on the Judean border with Philistia, twelve miles (19 km) southeast of Ashdod. In his annals, Sennacherib boasts of how he compelled Hezekiah to surrender into his custody the king of Ekron, whom Hezekiah was holding in Jerusalem. Sennacherib was evidently successful in reversing most of Hezekiah’s earlier gains against the Philistines (18:8).

Lachish. See 18:17 and note. BACK TO 2 KINGS 19:8

STUDY NOTE FOR 2 KINGS 19:9 Tirhakah king of Cush. Cush, or Ethiopia, refers to southern Egypt and the land to the south. Tirhakah was the brother of the pharaoh Shebteko, who launched a campaign into Palestine to counter the Assyrians under Sennacherib. Although Tirhakah did not become king until 690 or 688 B.C., by the time of the composition of this passage it was natural to refer to him with his characteristic title. Sennacherib defeated that Egyptian army at Eltekeh in the coastal plain of Palestine. BACK TO 2 KINGS 19:9

STUDY NOTE FOR 2 KINGS 19:12 Gozan. See 17:6.

Haran. See Gen. 11:31.

Rezeph. A town in Syria northeast of Hamath.

the people of Eden who were in Telassar. Eden is a district in Syria south of Haran. BACK TO 2 KINGS 19:12

STUDY NOTE FOR 2 KINGS 19:13 Hamath ... Ivvah. Sennacherib provides this litany of names, including cities where the Assyrians deported people from Israel (17:24 and note), to impress on Hezekiah that Judah will suffer as Israel had. BACK TO 2 KINGS 19:13

STUDY NOTE FOR 2 KINGS 19:18 they were not gods. See Deut. 4:28, 35; 32:17–21; Ps. 115:3–8; Is. 40:18–20; 44:9–20. BACK TO 2 KINGS 19:18

STUDY NOTE FOR 2 KINGS 19:21 the virgin daughter of Zion. The phrase refers affectionately to Jerusalem (Is. 1:8).

wags her head behind you. Describes a gesture of mocking as Assyria runs away (Jer. 18:16). BACK TO 2 KINGS 19:21

STUDY NOTE FOR 2 KINGS 19:25 Have you not heard. The Assyrians mistakenly believe that their great victories stem from their own might. They do not recognize that God is ultimately responsible for their success (cf. Is. 10:5–12; 14:24–27). BACK TO 2 KINGS 19:25

STUDY NOTE FOR 2 KINGS 19:28 I will put my hook in your nose and my bit in your mouth. A reference to the Assyrian custom of treating captured enemies like animals in a caravan (2 Chr. 33:11; cf. Ezek. 19:4, 9). God will turn the tables on Assyria. BACK TO 2 KINGS 19:28

STUDY NOTE FOR 2 KINGS 19:29 sign. That is, a verification of a future event (1 Kin. 13:3 note). As the crops of Judah continue to produce, the people can be confident that Judah will survive the Assyrian invasion. BACK TO 2 KINGS 19:29

STUDY NOTE FOR 2 KINGS 19:30 remnant. See notes on v. 4 and Is. 1:9. The remnant will not only survive but also flourish. BACK TO 2 KINGS 19:30

STUDY NOTE FOR 2 KINGS 19:34 for the sake of my servant David. See note on 1 Kin. 11:36. BACK TO 2 KINGS 19:34

STUDY NOTE FOR 2 KINGS 19:35 angel of the LORD. For the angel as an instrument of destruction, see 2 Sam. 24:16. The massive destruction of the Assyrian army carries out the prophecies of vv. 21, 32–34. The Lord answers Hezekiah’s prayer (v. 19) in a remarkable way. BACK TO 2 KINGS 19:35

STUDY NOTE FOR 2 KINGS 19:36 Nineveh. The capital of the Assyrian Empire. BACK TO 2 KINGS 19:36

STUDY NOTE FOR 2 KINGS 19:37 Nisroch. This god is not found in Assyrian records. It is ironic that the Lord delivers Judah but that Sennacherib’s god cannot deliver him.

struck him down. Assyrian documents record that in a struggle for the throne in 681 B.C. one of Sennacherib’s sons killed him. The author of Kings has telescoped the events surrounding Sennacherib’s shameful defeat (701 B.C.) and his assassination (681 B.C.).

Ararat. Another name for Urartu, modern-day Armenia (Gen. 8:4).

Esarhaddon. He ruled Assyria from 681–669 B.C. BACK TO 2 KINGS 19:37

STUDY NOTES FOR 2 KINGS 20

STUDY NOTE FOR 2 KINGS 20:1 In those days. There is good reason to believe that this incident and the reception of the Babylonian envoys (vv. 12–19) occurred before the Assyrian invasion of Judah in 701 B.C., because according to Babylonian documents, Merodach-baladan (v. 12) died in 703 B.C.. Since God added fifteen years to Hezekiah’s life (v. 6), his illness occurs in 703 B.C. or earlier. See note on Is. 38:5. BACK TO 2 KINGS 20:1

STUDY NOTE FOR 2 KINGS 20:4 the middle court. This is an open area between the temple and the palace. Isaiah is on his way to the temple when the word of God comes to him, and thus he returns to speak to Hezekiah (v. 5). BACK TO 2 KINGS 20:4

STUDY NOTE FOR 2 KINGS 20:5 I have heard your prayer; I have seen your tears. God compassionately adds fifteen years (v. 6) to Hezekiah’s life. Hezekiah’s reforms (18:4, 5), together with his abiding trust in God during the Assyrian invasion (18:7, 22, 32; 19:4), reveal a consistency of character. In this respect, Hezekiah’s conduct is exemplary. This passage underscores the importance of not only prayer but also divine freedom, compassion, and omnipotence (cf. 1 Kin. 21:27–29). BACK TO 2 KINGS 20:5

STUDY NOTE FOR 2 KINGS 20:6 I will deliver you and this city out of the hand of the king of Assyria. See notes on v. 1 and 1 Kin. 11:13. BACK TO 2 KINGS 20:6

STUDY NOTE FOR 2 KINGS 20:7 cake of figs. Divine agency in healing does not rule out the use of medicine (v. 5). BACK TO 2 KINGS 20:7

STUDY NOTE FOR 2 KINGS 20:10 ten steps. The reference is to index marks on the steps (dial) of Ahaz (v. 11; Is. 38:8; cf. Josh. 10:12–14). BACK TO 2 KINGS 20:10

STUDY NOTE FOR 2 KINGS 20:11 back ten steps. The movement of the sun has already caused a shadow to go down the steps of the staircase. Hezekiah asks that the shadow unnaturally move back up the stairs. It is to serve as a sign to Hezekiah that nature is at God’s beck and call, and thus that the Lord controls even sickness that leads to death. BACK TO 2 KINGS 20:11

STUDY NOTE FOR 2 KINGS 20:12 Merodach-baladan. Merodach-baladan was king over Babylon from 721 B.C. until he was forced by the Assyrian King Sargon II into a vassal relationship in 710 B.C.. Shortly after Sargon’s death (705 B.C.), Merodach-baladan led his country to a short-lived independence in 704 B.C. before Sennacherib defeated him in 703 B.C. (v. 1 note).

sent ... letters and a present to Hezekiah. Assyria is the dominant world empire at this time, and it is likely that Merodach-baladan, together with the king of Egypt, is seeking to encourage Hezekiah to remain independent from the Assyrians. BACK TO 2 KINGS 20:12

STUDY NOTE FOR 2 KINGS 20:13 his armory, all that was found in his storehouses. This display probably occurs before Hezekiah sends his treasures as tribute to the Assyrians (v. 1 note; 18:14–16 note). Hezekiah is attempting to impress his Babylonian visitors with his nation’s wealth and power. Hezekiah is receptive to the idea of an alignment with Egypt and Babylon. Isaiah opposed Ahaz’s treaty with Assyria (Is. 7:1–17), and he opposes this attempt to make a treaty with Babylon and Egypt (vv. 16–18; Is. 30; 31). BACK TO 2 KINGS 20:13

STUDY NOTE FOR 2 KINGS 20:17 shall be carried to Babylon. Isaiah rebukes a naive Hezekiah. The same treasures that might induce a treaty might also attract an invasion. This prophecy is fulfilled by a Babylonian invasion in 598 B.C. and by the Babylonian exile of 586 B.C. Having sought refuge with the Babylonians, Hezekiah discovers that the Babylonians will ultimately be Judah’s ruin. BACK TO 2 KINGS 20:17

STUDY NOTE FOR 2 KINGS 20:18 your own sons, who shall be born to you. Hezekiah’s son Manasseh is exiled by the Assyrians and held captive in Babylon (2 Chr. 33:11). Other descendants later follow (24:15; 25:7).

eunuchs. See note on 9:32. BACK TO 2 KINGS 20:18

STUDY NOTE FOR 2 KINGS 20:20 the pool and the conduit and brought water into the city. Hezekiah made improvements in Jerusalem’s water supply in advance of the Assyrian invasion. An inscription in the Siloam Tunnel celebrates the completion of an impressive engineering feat. The conduit runs from the Gihon spring outside the city wall (cf. 1 Kin. 1:33 note) through seventeen hundred feet of solid rock to the Pool of Siloam inside the city.

Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 20:20

STUDY NOTES FOR 2 KINGS 21

STUDY NOTE FOR 2 KINGS 21:1–18 These verses summarize the evil reign of Manasseh, king of Judah. Manasseh leads Judah into sin by reintroducing idolatry; he is also guilty of shedding innocent blood (v. 16). So great is Manasseh’s sin that God pronounces disaster on Judah and Jerusalem. While the parallel account of Manasseh’s life in 2 Chr. 33 highlights his shortcomings, it also reveals that he later repents of his sins.

fifty-five years. That is, 697–642 B.C. Some scholars suggest that Hezekiah died in 686 B.C. If they are correct, Manassah served as co-regent with Hezekiah for ten years as king of Judah and reigned forty-five years after Hezekiah died. In any case, Manasseh’s reign is the longest of any Judean king. Assyrian records say that Manasseh was a vassal of both Esarhaddon (681–669 B.C.) and Ashurbanipal (669–627 B.C.). BACK TO 2 KINGS 21:1

STUDY NOTE FOR 2 KINGS 21:2 he did what was evil. Manasseh presides over the worst period of infidelity in Judah’s history. The reforms instituted by Hezekiah are reversed by his son. Manasseh also introduces pagan elements into Judean worship that have no precedent in the history of monarchy before him (vv. 3–11 notes). BACK TO 2 KINGS 21:2

STUDY NOTE FOR 2 KINGS 21:3 the high places that Hezekiah his father had destroyed. See 18:4 and note on 1 Kin. 3:2.

altars for Baal. State-sanctioned Baal worship returns after being eradicated in the reforms led by the priest Jehoiada (11:18).

Asherah. See note on 1 Kin. 14:15.

as Ahab king of Israel had done. Manasseh imitates the policies of the worst king of the northern kingdom (1 Kin. 16:30–33).

worshiped all the host of heaven. In Babylon and other nations of the time, the sun, moon, and stars are personified as gods (17:16: 23:5). Star worship is forbidden in Israel (Deut. 4:19; 17:3). BACK TO 2 KINGS 21:3

STUDY NOTE FOR 2 KINGS 21:4 altars in the house of the LORD. These altars are dedicated to “the host of heaven” (v. 5).

Jerusalem. See note on 1 Kin. 11:13. BACK TO 2 KINGS 21:4

STUDY NOTE FOR 2 KINGS 21:6 burned his son as an offering. On the gruesome practice of child sacrifice, see note on 16:3 and Deut. 12:29–31.

mediums ... necromancers. See note on 16:15. BACK TO 2 KINGS 21:6

STUDY NOTE FOR 2 KINGS 21:7 to David and to Solomon his son. David wanted to build the temple himself (2 Sam. 7:1–3), but the Lord instead promised David that He would build David a dynasty and that his son would build the temple (2 Sam. 7:8–16). That promise was fulfilled during Solomon’s reign, and God blessed the temple as the divinely ordained place for sacrifice and prayer (1 Kin. 9:1–3; cf. Deut. 12:5). BACK TO 2 KINGS 21:7

STUDY NOTE FOR 2 KINGS 21:8 if only they will be careful to do. The land is a gift, and its possession is predicated upon Israelite fidelity (Deut. 1:8; 3:18; 4:1, 25–28; 1 Kin. 9:4–9).

my servant Moses. See note on 1 Kin. 2:3. BACK TO 2 KINGS 21:8

STUDY NOTE FOR 2 KINGS 21:11 Amorites. Here a general designation of the original inhabitants of Canaan (1 Kin. 21:26 note). BACK TO 2 KINGS 21:11

STUDY NOTE FOR 2 KINGS 21:13 measuring line ... plumb line. Both Samaria (17:5, 6) and the house of Ahab (10:10, 11) were destroyed. Yahweh uses for destruction the tools normally employed for construction (Is. 34:11; Lam. 2:8; Amos 7:7–9). BACK TO 2 KINGS 21:13

STUDY NOTE FOR 2 KINGS 21:14 I will forsake. The time for patience and forbearance is over. Jerusalem and Judah will not be defeated by a superior people or a superior god. On the contrary, God is abandoning what is left of the original twelve tribes to their enemies as punishment (Is. 1:5). The exile to Babylon of 586 B.C. is in view (25:1–17). BACK TO 2 KINGS 21:14

STUDY NOTE FOR 2 KINGS 21:15 since the day. After liberating His people from slavery in Egypt, God made a covenant with Israel at Mount Sinai (Ex. 19:1–Num. 10:10). Although both God and Israel made promises in this covenant, only God has remained faithful. Israel’s history has been characterized by constant rebellion. BACK TO 2 KINGS 21:15

STUDY NOTE FOR 2 KINGS 21:16 shed very much innocent blood. This expression refers to oppression and persecution of the weak (Jer. 7:6; 22:3, 17; Ezek. 22:6–31). BACK TO 2 KINGS 21:16

STUDY NOTE FOR 2 KINGS 21:17 Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 21:17

STUDY NOTE FOR 2 KINGS 21:18 the garden of Uzza. Its location is uncertain, although it apparently lies outside the city of David (a southern escarpment in Jerusalem). Previous Judean kings were buried in the city of David (cf. 15:38; 16:20). Manasseh’s interment elsewhere may, in fact, be a sign of the heinousness of his reign. BACK TO 2 KINGS 21:18

STUDY NOTE FOR 2 KINGS 21:19 Amon ... reigned two years. 642–640 B.C. It is probable that Amon, like Manasseh before him, was an Assyrian vassal. BACK TO 2 KINGS 21:19

STUDY NOTE FOR 2 KINGS 21:24 the people of the land. See note on 11:14. Desiring thorough reforms and not merely the removal of Amon, the people step forward and install a descendant of David who will be loyal to the Davidic legacy. BACK TO 2 KINGS 21:24

STUDY NOTE FOR 2 KINGS 21:25 Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 21:25

STUDY NOTES FOR 2 KINGS 22

STUDY NOTE FOR 2 KINGS 22:1 thirty-one years. 640–609 B.C.

Bozkath. A town in Judah, mentioned in Josh. 15:39 but of unknown location. BACK TO 2 KINGS 22:1

STUDY NOTE FOR 2 KINGS 22:2 David his father. The writer commends several kings of Judah—Asa (1 Kin. 15:11), Jehoshaphat (1 Kin. 22:43), Joash (2 Kin. 12:2), Amaziah (14:3), Azariah (15:3), Jotham (15:34), and Hezekiah (18:3)—but he gives Josiah the highest praise (23:25). Josiah institutes the most thoroughgoing reforms of any king (23:1–24). The prophet Jeremiah also speaks well of Josiah’s reign (Jer. 22:15, 16).

did not turn aside. His actions are wholly in accord with the mandate of the covenant (Deut. 5:32; 17:11, 20; 28:14; Josh. 1:7; Prov. 4:27). BACK TO 2 KINGS 22:2

STUDY NOTE FOR 2 KINGS 22:3 eighteenth year. When Josiah is twenty-six years old.

secretary. Or scribe, see 2 Sam. 8:17; Ezra 7:6 and notes. By the time of Josiah’s reign, the Assyrian Empire is in a state of decline. Josiah, unlike Manasseh, asserts Judah’s independence from Assyria. Josiah is able to gain control over at least part of the former northern kingdom (23:4, 15–20). BACK TO 2 KINGS 22:3

STUDY NOTE FOR 2 KINGS 22:4 Hilkiah. Probably not the same man who is mentioned as the father of Jeremiah (Jer. 1:1); this Hilkiah is the grandfather of the high priest Seraiah, who is later exiled to Babylon (25:18–20).

which the keepers of the threshold have collected from the people. King Joash earlier used the same technique for collecting funds to refurbish the temple (12:4, 5). Josiah is restoring the temple after its neglect in the days of Manasseh and Amon. BACK TO 2 KINGS 22:4

STUDY NOTE FOR 2 KINGS 22:8 the Book of the Law. Actually a scroll, this document is probably a version of Deuteronomy (Deut. 28:61; 31:24, 26). The reforms that Josiah initiates (23:1–24) follow Deuteronomy. Apparently the scroll has been hidden or lost in the temple because of the apostate reigns of Manasseh and Amon that preceded Josiah’s rule. BACK TO 2 KINGS 22:8

STUDY NOTE FOR 2 KINGS 22:11 he tore his clothes. See note on 1 Kin. 21:27. Josiah is disturbed because the law is not being kept, and he realized that this displeases God (v. 13; Deut. 6:10–19; 28:15–68). BACK TO 2 KINGS 22:11

STUDY NOTE FOR 2 KINGS 22:12 Ahikam the son of Shaphan. Ahikam is the father of Gedaliah, who is later appointed by Nebuchadnezzar to be governor of Judah (25:22; Jer. 26:24). BACK TO 2 KINGS 22:12

STUDY NOTE FOR 2 KINGS 22:13 Go, inquire of the LORD. Josiah, like a number of kings before him, consults a prophet or prophetess in a dire situation (19:2; 20:1–5; 1 Kin. 14:1–18; 20:13, 14). BACK TO 2 KINGS 22:13

STUDY NOTE FOR 2 KINGS 22:14 Huldah the prophetess. She is the wife of a palace official.

the Second Quarter. Probably a recently developed domestic quarter on the western hill of Jerusalem (cf. 2 Chr. 33:14; Zeph. 1:10). BACK TO 2 KINGS 22:14

STUDY NOTES FOR 2 KINGS 23

STUDY NOTE FOR 2 KINGS 23:1 elders. See note on 1 Kings 8:1. BACK TO 2 KINGS 23:1

STUDY NOTE FOR 2 KINGS 23:2 Book of the Covenant. Scholars debate the precise contents of this book or scroll. Although Ex. 20–23 is called the “Book of the Covenant” (Ex. 24:7), it is unlikely that only these chapters in Exodus are meant. Judging from the kinds of reform Josiah pursues in vv. 4–24, the book is a version of Deuteronomy (22:8 note) or a larger group of laws that includes Deuteronomy. Some scholars argue that the book of Deuteronomy exhibits features found in ancient Near Eastern covenant documents. BACK TO 2 KINGS 23:2

STUDY NOTE FOR 2 KINGS 23:3 by the pillar. See notes on 11:14; 1 Kin. 7:15.

made a covenant. Josiah, like Moses (Ex. 24:1–8; Deut. 29:1), Joshua (Josh. 24:1–28), and Jehoiada (2 Kin. 11:17) before him, leads the people in renewing their commitment to God. During the liturgy, the people pledge to “keep his commandments and his testimonies and his statutes.”

with all his heart and all his soul. See Deut. 6:5 and Jesus’ summary of the law in Matt. 22:36–40. BACK TO 2 KINGS 23:3

STUDY NOTE FOR 2 KINGS 23:4 Baal. See note on 1 Kin. 16:32.

Asherah. See note on 1 Kin. 14:15.

the host of heaven. See notes on 17:16 and 21:4.

ashes to Bethel. Bethel is one of the two original places where Jeroboam I used golden calves in a rival cult (1 Kin. 12:26–33). By depositing ashes at Bethel, Josiah desecrates Jeroboam’s religious center (cf. vv. 15–20). BACK TO 2 KINGS 23:4

STUDY NOTE FOR 2 KINGS 23:5 priests. See Hos. 10:5; Zeph. 1:4.

high places. See note on 1 Kin. 3:2. BACK TO 2 KINGS 23:5

STUDY NOTE FOR 2 KINGS 23:6 burned it ... and beat it to dust. Similar to what Moses did after the Israelites worshiped a golden calf (Ex. 32:20; Deut. 9:21).

the graves of the common people. Josiah does this to desecrate both the wooden image and the Kidron Valley, which have been a site of idolatry since the days of Solomon (1 Kin. 11:7). BACK TO 2 KINGS 23:6

STUDY NOTE FOR 2 KINGS 23:7 male cult prostitutes. See note on 1 Kin. 14:24. BACK TO 2 KINGS 23:7

STUDY NOTE FOR 2 KINGS 23:8 from Geba to Beersheba. Geba, about six miles (10 km) to the north/northeast of Jerusalem, is located at the northern border of Judah, and Beersheba stands at Judah’s southern border. Josiah is centralizing the worship of the southern kingdom in accord with the prescriptions of Deut. 12. The ruins of an Israelite temple have been discovered at the fortress of Arad. First built in the tenth century B.C.., it is quite similar in form to the temple in Jerusalem. It was destroyed during the reforms of either Hezekiah or Josiah because it was not a legitimate shrine for Israel. BACK TO 2 KINGS 23:8

STUDY NOTE FOR 2 KINGS 23:9 did not come up to the altar of the LORD. Deut. 18:6–8 allows local priests the option of joining the staff of the central sanctuary. However, the uncertain ancestry of these priests may render them unfit for this task (1 Kin. 12:31; 13:33). They can aspire to a secondary role in the temple service.

ate unleavened bread. The priests from the high places are allowed a portion of the priestly provisions (Lev. 2:10; 6:16–20). BACK TO 2 KINGS 23:9

STUDY NOTE FOR 2 KINGS 23:10 Topheth. At various points in the history of Israel and Judah, child sacrifice occurred at this location in the Valley of the Son of Hinnom outside Jerusalem (16:3; 21:6; Jer. 7:31, 32; 19:5, 6).

Molech. See note on 1 Kin. 11:5. BACK TO 2 KINGS 23:10

STUDY NOTE FOR 2 KINGS 23:11 horses ... dedicated to the sun. The sun is regarded as divine by some of ancient Israel’s neighbors (17:16), and the Assyrian sun god is known by the title “chariot-rider.” Miniature clay horses with solar disks on their foreheads have been found in excavations near the temple area. See also Ezek. 8:16. BACK TO 2 KINGS 23:11

STUDY NOTE FOR 2 KINGS 23:12 pulled down. By tearing down the altars used for astral worship, Josiah reverses the policies of Ahaz (16:3, 4, 10–16), Manasseh (21:3), and Amon (21:21). BACK TO 2 KINGS 23:12

STUDY NOTE FOR 2 KINGS 23:13 the high places ... which Solomon the king of Israel had built. Of all the Judean kings, only Josiah is bold enough to tear down the high places Solomon built for the gods of his foreign wives (1 Kin. 11:1–8, 33). BACK TO 2 KINGS 23:13

STUDY NOTE FOR 2 KINGS 23:14 broke ... cut down. Josiah defiles sacred precincts dating to the time of Rehoboam, when there were pillars and Asherim (1 Kin. 14:23). BACK TO 2 KINGS 23:14

STUDY NOTE FOR 2 KINGS 23:15 the altar at Bethel. See 1 Kin. 12:32, 33. It is unclear whether Josiah defiles the cult center Jeroboam I established at Dan (1 Kin. 12:29, 30) or whether this cult center is still functioning in this era. BACK TO 2 KINGS 23:15

STUDY NOTE FOR 2 KINGS 23:16 tombs. These tombs belong to the Bethel priests appointed by Jeroboam I (1 Kin. 12:31, 32; 13:2).

according to the word of the LORD. See the prophecy of 1 Kin. 13:2, 32 and the story of which it is a part (1 Kin. 13). BACK TO 2 KINGS 23:16

STUDY NOTE FOR 2 KINGS 23:18 Samaria. The name here probably designates the former northern kingdom (v. 19; 17:24; 1 Kin. 13:32) and not the city. The northern prophet was from Bethel (1 Kin. 13:11), and Omri built the city of Samaria sometime after this prophecy (1 Kin. 16:24 and note). BACK TO 2 KINGS 23:18

STUDY NOTE FOR 2 KINGS 23:19 in the cities of Samaria. Josiah begins his northern reforms at Bethel and extends them into the former northern kingdom. BACK TO 2 KINGS 23:19

STUDY NOTE FOR 2 KINGS 23:20 sacrificed all the priests. See the statutes dealing with those advocating the worship of other gods, Deut. 13:6–18; 17:2–7. BACK TO 2 KINGS 23:20

STUDY NOTE FOR 2 KINGS 23:21–28 Josiah reinstitutes the Passover.

23:21 this Book of the Covenant. Refers to Deuteronomy, especially 16:1–8, that authorizes eating the Passover only at the central sanctuary. The first Passover in Egypt was observed in a family setting (Ex. 12:1–28, 43–49). BACK TO 2 KINGS 23:21

STUDY NOTE FOR 2 KINGS 23:22 since the days of the judges. Passover is previously mentioned in the Historical Books in Josh. 5:10–12. BACK TO 2 KINGS 23:22

STUDY NOTE FOR 2 KINGS 23:23 in the eighteenth year. When Josiah is twenty-six years old. BACK TO 2 KINGS 23:23

STUDY NOTE FOR 2 KINGS 23:24 mediums and the necromancers. Introduced by Manasseh (21:6).

household gods. On these small idols, see Gen. 31:19; Judg. 17:5; 1 Sam. 19:13.

words of the law. See notes on v. 2; 22:8. BACK TO 2 KINGS 23:24

STUDY NOTE FOR 2 KINGS 23:26 the LORD did not turn from the burning of his great wrath. The reforms of Josiah delay but do not lead God to relent from his decision to exile His people because of the sins of Manasseh (21:12–15 and notes). BACK TO 2 KINGS 23:26

STUDY NOTE FOR 2 KINGS 23:28 Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 23:28

STUDY NOTE FOR 2 KINGS 23:29 Neco. This pharaoh ruled 610–595 B.C.

to the king of Assyria. Babylon is now the most powerful nation in the Near East, and the Assyrian Empire is in decline. Neco is probably marching to aid the Assyrians against the resurgent Babylonians.

Megiddo. The Babylonian Chronicle narrates the expedition of Pharaoh Neco II to aid the Assyrians. Josiah seeks to prevent Egypt’s reinforcement of Assyria, and he dies in the ensuing battle that takes place at Megiddo. BACK TO 2 KINGS 23:29

STUDY NOTE FOR 2 KINGS 23:30 people of the land. See note on 11:14.

Jehoahaz. Jehoahaz (or Shallum) is chosen to replace the fallen Josiah even though he is Josiah’s youngest son (1 Chr. 3:15; Jer. 22:11). He may be selected over his older brothers because he pursues an anti-Egyptian posture, like that of his father (cf. Ezek. 19:3, 4).

anointed him. See note on 1 Kin. 1:34. BACK TO 2 KINGS 23:30

STUDY NOTE FOR 2 KINGS 23:31–35 These verses summarize the brief reign of Jehoahaz, king of Judah, who does “evil in the sight of the Lord” (v. 32). Jehoahaz is captured and deported to Egypt, and his older half-brother Eliakim (Jehoiakim) replaces him.

23:31 three months. During 609 B.C.

Jeremiah. Not the prophet Jeremiah, who is from Anathoth (Jer. 1:1).

Libnah. See note on 8:22. BACK TO 2 KINGS 23:31

STUDY NOTE FOR 2 KINGS 23:33 Riblah in the land of Hamath. Located on the Orontes River in the north Lebanon Valley, Riblah was used first by Neco and later by Nebuchadnezzar as a military headquarters (25:6). BACK TO 2 KINGS 23:33

STUDY NOTE FOR 2 KINGS 23:34 Eliakim ... Jehoiakim. When obliging their vassals to take a loyalty oath, Assyrian kings sometimes changed their vassals’ names. Neco’s ability to make Eliakim change his name might indicate such an attempt as a show of power. BACK TO 2 KINGS 23:34

STUDY NOTE FOR 2 KINGS 23:35 exacted the silver and the gold of the people of the land. Jehoiakim taxes the very people who brought Jehoahaz to the throne (v. 30). BACK TO 2 KINGS 23:35

STUDY NOTE FOR 2 KINGS 23:36–24:7 The writer makes it clear that the disasters befalling Judah at the hands of foreign invaders are in fulfillment of God’s word of judgment against Judah for Manasseh’s sin (21:10–15; 24:2–4).

23:36 eleven years. 609–598 B.C.

Rumah. The town is located about fourteen miles (22 km) west of the Sea of Chinneroth (Galilee). BACK TO 2 KINGS 23:36

STUDY NOTES FOR 2 KINGS 24

STUDY NOTE FOR 2 KINGS 24:1 Nebuchadnezzar. Nebuchadnezzar II was king of Babylon from 605 to 562 B.C. Babylon defeated Neco of Egypt in a major battle at Carchemish (Jer. 46:2), and Judah was thereafter ruled by Babylon instead of Egypt.

came up. According to Babylonian records, Nebuchadnezzar II subdued the “Hatti land,” including the city of Judah (that is, Jerusalem).

three years. 604–602 B.C.

he turned and rebelled. Going against Jeremiah’s counsel (Jer. 27:9–11), Jehoiakim’s decision to rebel may be influenced by Egypt’s successful defense against Nebuchadnezzar in 601 B.C. BACK TO 2 KINGS 24:1

STUDY NOTE FOR 2 KINGS 24:2 the LORD sent ... bands. God’s reaction against Judah’s rebellion is swift (cf. 23:26, 27). The Syrians, Moabites, and Ammonites are vassals of Babylon and were probably compelled to participate in the invasion of Judah. BACK TO 2 KINGS 24:2

STUDY NOTE FOR 2 KINGS 24:4 innocent blood that he had shed. See note on 21:16. The violation of the covenant is so reprehensible that the Lord will not pardon it. BACK TO 2 KINGS 24:4

STUDY NOTE FOR 2 KINGS 24:5 Book of the Chronicles of the Kings of Judah. See note on 1 Kin. 11:41. BACK TO 2 KINGS 24:5

STUDY NOTE FOR 2 KINGS 24:6 Jehoiachin. He is also called “Jeconiah” (1 Chr. 3:16) and “Coniah” (Jer. 22:24).

reigned in his place. Jehoiakim dies (598 B.C.) before Jerusalem surrenders to the Babylonians (vv. 8–12). BACK TO 2 KINGS 24:6

STUDY NOTE FOR 2 KINGS 24:7 Brook of Egypt. See note on 1 Kin. 8:65. BACK TO 2 KINGS 24:7

STUDY NOTE FOR 2 KINGS 24:8 three months. According to Babylonian records, Jerusalem fell March 16, 597 B.C. The reign of Jehoiachin must have begun in December 598. BACK TO 2 KINGS 24:8

STUDY NOTE FOR 2 KINGS 24:10 Jerusalem. The Babylonian Chronicle reports that in 597 B.C.. Nebuchadnezzar laid siege to the city, captured it, and appointed a puppet king to rule over it. He then exacted tribute from the city. BACK TO 2 KINGS 24:10

Nebuchadnezzar’s Campaigns against Judah

STUDY NOTE FOR 2 KINGS 24:12 prisoner. Cuneiform texts from Babylon mention Jehoiachin as one receiving oil while a prisoner in Babylon (cf. 25:30). BACK TO 2 KINGS 24:12

STUDY NOTE FOR 2 KINGS 24:13 all the vessels of gold. See 1 Kin. 7:51. BACK TO 2 KINGS 24:13

STUDY NOTE FOR 2 KINGS 24:14 10,000 captives. Jer. 52:28 gives a figure of 3,023 deportees, but that may not include women and children.

except the poorest. Babylonian practice at the time is to deport the upper classes and leaders from captured lands, thereby crippling the economies of those societies. BACK TO 2 KINGS 24:14

STUDY NOTE FOR 2 KINGS 24:16 all the men of valor ... and the craftsmen and the metal workers. These may be part of the round figure of 10,000 captives in v. 14. BACK TO 2 KINGS 24:16

STUDY NOTE FOR 2 KINGS 24:17 Mattaniah. A brother of Jehoiakim (Jehoiachin’s father) and son of Josiah (1 Chr. 3:15; Jer. 1:3).

Zedekiah. Mattaniah’s name is probably changed to show that he is a vassal under Nebuchadnezzar (23:34 note). BACK TO 2 KINGS 24:17

STUDY NOTE FOR 2 KINGS 24:18–25:21 This section of Kings is paralleled by Jer. 52:1–27.

24:18 eleven years. 597–586 B.C.

Jeremiah. Not the prophet Jeremiah. See 23:31 and note.

Libnah. See note on 8:22. BACK TO 2 KINGS 24:18

STUDY NOTE FOR 2 KINGS 24:19 according to all that Jehoiakim had done. The biblical writer does not tell all of the evil Zedekiah commits during his reign. God’s judgment has already been decreed, and Judah is sliding into oblivion (20:17, 18; 21:12–15; 22:16, 17). Further information on Zedekiah’s reign can be found in Jer. 21; 24; 27; 29; 32; 37–39; Ezek. 17:11–21. BACK TO 2 KINGS 24:19

STUDY NOTE FOR 2 KINGS 24:20 Zedekiah rebelled against the king of Babylon. Despite being a vassal appointed by Nebuchadnezzar, Zedekiah plots with Egypt and other nations against the Babylonians (Jer. 27:3–8; Ezek. 17:11–21). Zedekiah’s ill-fated decision to rebel against Babylon is likely prompted by the encouragement of Pharaoh Hophra (Apries), who comes to power in 589 B.C. BACK TO 2 KINGS 24:20

STUDY NOTES FOR 2 KINGS 25

STUDY NOTE FOR 2 KINGS 25:1 in the ninth year. Probably January 588 B.C. Nebuchadnezzar, before the siege of Jerusalem, attacked outlying cities. Further evidence for this comes from the site of Lachish, where twenty-one Hebrew ostraca (pieces of pottery with writing on them) have been discovered. These are addressed to an official at Lachish from a Judean officer at an outlying post. The letters were written just before the Babylonian siege of Lachish (589/588 B.C.). One contains a warning of a prophet regarding a coming assault. BACK TO 2 KINGS 25:1

STUDY NOTE FOR 2 KINGS 25:2 till the eleventh year. The precise chronology of the siege of Jerusalem is a topic of debate. Most commentators agree that the city fell in July 586 B.C., though July 587 has also been suggested (Jer. 39:2; 52:5–7). BACK TO 2 KINGS 25:2

STUDY NOTE FOR 2 KINGS 25:3 famine. During the siege, Jerusalem experiences terrible privation (Jer. 38:2, 3; Lam. 4:10). BACK TO 2 KINGS 25:3

STUDY NOTE FOR 2 KINGS 25:4 gate between the two walls. This gate is in the southeastern wall of the City of David and may be the Fountain Gate (Neh. 3:15). BACK TO 2 KINGS 25:4

STUDY NOTE FOR 2 KINGS 25:6 the king of Babylon at Riblah. See note on 23:33. BACK TO 2 KINGS 25:6

STUDY NOTE FOR 2 KINGS 25:7 put out the eyes of Zedekiah. Blinding was a common punishment in the ancient Near East for rebellious captives (Ezek. 12:13).

took him to Babylon. Zedekiah ignores the counsel of Jeremiah, who urged the king to surrender to Babylon because the Lord’s judgment was inevitable (Jer. 38:14–28). Through a peaceful surrender, Jerusalem could have been spared destruction. Zedekiah’s stubborn resistance brings only horrible results for both his family and the nation. Zedekiah himself dies in Babylon (Jer. 52:11). BACK TO 2 KINGS 25:7

STUDY NOTE FOR 2 KINGS 25:8 In the fifth month. Probably August 586 B.C. See note on 25:2. BACK TO 2 KINGS 25:8

STUDY NOTE FOR 2 KINGS 25:9 every great house. The terrible carnage and destruction are deliberate. Nebuchadnezzar does not rebuild Judah with Jerusalem as a Babylonian provincial capital. And unlike the Assyrians in their dealings with Israel (17:24–31; Ezra 4:2), he does not import new settlers from other areas to replace the dead and exiled. BACK TO 2 KINGS 25:9

STUDY NOTE FOR 2 KINGS 25:10 broke down the walls. Evidence for the destruction has been found in excavations of the city: at the base of one of the fortification towers was found a destruction layer containing Babylonian arrowheads. BACK TO 2 KINGS 25:10

STUDY NOTE FOR 2 KINGS 25:11 who had deserted. Apparently, some of the people gave their allegiance to the Babylonians even before the final siege. The Babylonians took them to Babylon.

carried into exile. The Babylonians implement a second deportation (24:12–16), leaving only the poor to till the land (v. 12). BACK TO 2 KINGS 25:11

STUDY NOTE FOR 2 KINGS 25:15 fire pans also and the bowls. See 24:13; 1 Kin. 7:50; Jer. 15:13; 20:5; 27:16–22. BACK TO 2 KINGS 25:15

STUDY NOTE FOR 2 KINGS 25:18 Seraiah the chief priest. The grandson of Hilkiah (22:4, 8; 1 Chr. 6:13, 14) and ancestor of Ezra (Ezra 7:1). BACK TO 2 KINGS 25:18

STUDY NOTE FOR 2 KINGS 25:21 put them to death. The Babylonian forces eliminate all the remaining leaders, not all of whom are soldiers. BACK TO 2 KINGS 25:21

STUDY NOTE FOR 2 KINGS 25:22 Gedaliah. Having abolished the monarchy, Nebuchadnezzar appoints Gedaliah, a well-known citizen of Judah, as governor to bring stability to the land (Jer. 40:9–12). Gedaliah’s father, Ahikam, supported Jeremiah (Jer. 26:24)..

Ahikam. Gedaliah’s father was a close advisor of Josiah (22:12). BACK TO 2 KINGS 25:22

STUDY NOTE FOR 2 KINGS 25:23 Mizpah. Gedaliah lives in Mizpah, eight miles (13 km) north of Jerusalem (Jer. 40:6). BACK TO 2 KINGS 25:23

STUDY NOTE FOR 2 KINGS 25:24 swore. See note on 1 Kin. 1:17. BACK TO 2 KINGS 25:24

STUDY NOTE FOR 2 KINGS 25:25 seventh month. Possibly October 586 B.C.

Ishmael ... of the royal family. Ishmael’s grandfather Elishama was royal secretary under Jehoiakim (Jer. 36:12; 41:1). Ishmael is part of a faction in Judah that views Gedaliah as a collaborator and wants to resist the Babylonians (see the detailed account in Jer. 40:13–41:18). Ishmael probably has set his sights on reestablishing the throne of Judah with himself as king.

struck down Gedaliah. This action creates even worse conditions in Judah (Jer. 44:1–14). The exiles consider Gedaliah’s death a great loss. They institute fast days to mourn his death as well as the destruction of Judah and Jerusalem (Zech. 7:5; 8:19). BACK TO 2 KINGS 25:25

STUDY NOTE FOR 2 KINGS 25:26 went to Egypt. Fearing reprisals from the Babylonians, these coup leaders seek refuge in Egypt, where an anti-Babylonian pharaoh rules (24:20 note). The law of the king in Deut. 17:14–20 forbids any king in Israel to lead the people back to Egypt (Deut. 17:16). Ironically, these coup leaders in their quest for power enact one of the curses of the covenant—returning to Egypt, the land of bondage and slavery (Deut. 28:68). BACK TO 2 KINGS 25:26

STUDY NOTE FOR 2 KINGS 25:27–30 The writer of Kings ends his work on a hopeful note by calling attention to the mercy shown to Jehoiachin, king of Judah, while in exile in Babylon. BACK TO 2 KINGS 25:27

Jewish Exiles in Babylonia

25:27 in the thirty-seventh year. March 561 B.C.

Evil-merodach ... began to reign. Evil-merodach is the son and successor of Nebuchadnezzar (24:1 note).

freed Jehoiachin ... from prison. Administrative texts from Babylonia mention payment of rations in oil and barley to Jehoiachin, king of Judah, and five of his sons. Evil-merodach may have initiated this act of mercy on the occasion of his enthronement.

STUDY NOTE FOR 2 KINGS 25:28 a seat above the seats. Deut. 4:25–31; 30:1–10 and King Solomon’s temple prayer (1 Kin. 8:46–53) all address conditions of exile. These texts urge repentance (Deut. 4:30; 30:2; 1 Kin. 8:47). Solomon’s prayer that the exiles might find compassion at the hands of their captors is realized in the kind treatment of Jehoiachin. Deut. 30:3–5 promises restoration to the people of God, and in 538 B.C. the Jews are allowed to return home (Ezra 1:1–4; Is. 44:24–28; 45:1–6). BACK TO 2 KINGS 25:28

STUDY NOTE FOR 2 KINGS 25:29 he dined regularly at the king’s table. See note on 1 Kin. 2:7. The preferential treatment of Jehoiachin is a glimmer of hope for the continuance of the promises to David (2 Sam. 7:8–16). The somber final chapters of Kings emphasize the divine judgment on Judah (21:10–15; 23:26, 27; 24:3, 4, 20; 25:21), but they also reveal in the last few verses that the destruction of Judah and Jerusalem does not cut off the line of David. There is reason to look to the future with trust in God that He will one day reestablish the Davidic dynasty. This is fulfilled through Jesus Christ, the son of David (Matt. 1:1). BACK TO 2 KINGS 25:29

FOOTNOTES FOR 2 KINGS 3

1 Septuagint; the meaning of the Hebrew is uncertain

FOOTNOTES FOR 2 KINGS 5

1 Leprosy was a term for several skin diseases; see Leviticus 13 2 A talent was about 75 pounds or 34 kilograms; a shekel was about 2/5 ounce or 11 grams

1 Or Amana

FOOTNOTES FOR 2 KINGS 6

1 A shekel was about 2/5 ounce or 11 grams; a kab was about 1 quart or 1 liter

FOOTNOTES FOR 2 KINGS 7

2 A seah was about 7 quarts or 7.3 liters 3 A shekel was about 2/5 ounce or 11 grams

1 Leprosy was a term for several skin diseases; see Leviticus 13

FOOTNOTES FOR 2 KINGS 8

1 Some manuscripts say, ‘You shall certainly not recover,’ for 2 The meaning of the Hebrew is uncertain 3 Septuagint, Syriac lack when Jehoshaphat was king of Judah

1 Joram is an alternate spelling of Jehoram (the son of Jehoshaphat) as in verse 16; also verses 23, 24

FOOTNOTES FOR 2 KINGS 9

1 The meaning of the Hebrew word is uncertain

1 Syriac, Vulgate (compare Septuagint); Hebrew lacks and they shot him

FOOTNOTES FOR 2 KINGS 10

2 Septuagint, Vulgate; Hebrew rulers of Jezreel 3 Hebrew lacks of the sons

1 Septuagint; Hebrew lacks Jehu said 2 Septuagint, Syriac, Targum; Hebrew they 3 Septuagint he (compare verse 25)

FOOTNOTES FOR 2 KINGS 11

1 Compare 2 Chronicles 22:11; Hebrew lacks and she put 2 Septuagint, Syriac, Vulgate (compare 2 Chronicles 22:11) she

1 The meaning of the Hebrew word is uncertain

1 Ch 12:1 in Hebrew 2 Jehoash is an alternate spelling of Joash (son of Ahaziah) as in verse 2

FOOTNOTES FOR 2 KINGS 12

3 Jehoash is an alternate spelling of Joash (son of Ahaziah) as in 11:2; also verses 2, 4, 6, 7, 18

FOOTNOTES FOR 2 KINGS 13

1 Septuagint, Syriac, Targum, Vulgate; Hebrew he walked 2 Jehoash is an alternate spelling of Joash (son of Jehoahaz) as in verses 9, 12–14; also verse 25

FOOTNOTES FOR 2 KINGS 14

1 Jehoash is an alternate spelling of Joash (son of Jehoahaz) as in 13:9, 12–14; also verses 9, 11–16 2 A cubit was about 18 inches or 45 centimeters

FOOTNOTES FOR 2 KINGS 15

1 Leprosy was a term for several skin diseases; see Leviticus 13 2 The meaning of the Hebrew word is uncertain

1 Another name for Azariah 2 Another name for Tiglath-pileser III (compare verse 29) 3 A talent was about 75 pounds or 34 kilograms 4 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR 2 KINGS 16

1 Or made his son pass through the fire

1 Compare 1 Kings 7:23

FOOTNOTES FOR 2 KINGS 17

1 Or made their sons and their daughters pass through the fire

1 Syriac, Vulgate; Hebrew them

FOOTNOTES FOR 2 KINGS 18

1 Nehushtan sounds like the Hebrew for both bronze and serpent 2 A talent was about 75 pounds or 34 kilograms

1 Hebrew his 2 Hebrew Make a blessing with me

FOOTNOTES FOR 2 KINGS 21

1 Hebrew made his son pass through the fire 2 Or evil

FOOTNOTES FOR 2 KINGS 23

1 Hebrew might cause his son or daughter to pass through the fire for Molech 2 The meaning of the Hebrew word is uncertain 3 Hebrew pieces from there 4 Septuagint broke in pieces its stones 5 Hebrew called

1 A talent was about 75 pounds or 34 kilograms

FOOTNOTES FOR 2 KINGS 25

1 A cubit was about 18 inches or 45 centimeters

1 Hebrew reign, lifted up the head of

The FIRST BOOK of the

Chronicles

TITLE

The book of Chronicles, now in two parts as 1 and 2 Chronicles, was originally a single work, known in Hebrew tradition as “words [or events] of the days,” an expression that often appears in the books of Kings as part of longer phrases (e.g., 1 Kin. 14:29), and in other places by itself (Neh. 12:23; Esth. 2:23; 6:1). The Septuagint entitled the book “Paraleipomenon” (“of the things left out”), but Jerome in the fourth century, and Luther in the sixteenth, called the book the “Chronicle of the Entire Sacred History.” The modern English title is derived from Luther’s title.

AUTHOR

Jewish tradition regards Ezra as the primary author of Chronicles, Ezra, and Nehemiah. At least two reasons make this identification plausible: the book was written following the Babylonian exile of the Jews, near the time of Ezra’s ministry (see Date and Occasion below), and many passages in Chronicles sympathize with the priestly concerns of Ezra.

Other considerations cast doubt on the traditional view of authorship. The date of composition for Chronicles cannot be limited to Ezra’s lifetime (see Date and Occasion); the focus on kingship characteristic of Chronicles is not present in Ezra’s teaching; and Ezra’s distress over the apostasy associated with intermarriage is not a prominent theme in Chronicles. In other words, historical and scriptural evidence does not point decisively to Ezra, and most scholars do not now think that all three books came from a single author, although they share similar interests. By convention, the anonymous author is known as “the Chronicler.” It is often argued that his interest in the temple and its personnel indicates that he himself was from a priestly or Levitical family.

DATE AND OCCASION

The final verses of 2 Chronicles indicate that it was written after the release of the exiles from Babylon in 538 B.C. The absence of Hellenistic influences suggests that the history was composed before the Alexandrian period (that is, before 331 B.C.). Nevertheless, opinions vary over the precise date of composition.

Some interpreters have proposed that the Chronicler wrote as early as the reconstruction of the temple under Zerubbabel (c. 520–515 B.C.). At least three pieces of evidence support this view. First, the Chronicler consistently presents the temple and its personnel in close partnership with the royal line of David. This emphasis suggests a date near the time of Zerubbabel, when expectations of royal and priestly partnership were high (Zech. 4). Second, there is close attention to the details of priestly and Levitical duties (1 Chr. 6:1–81 note). This suggests a connection with the time when the new temple order was being established. Third, the writer’s omission of Solomon’s downfall due to intermarriage with pagan women (1 Kin. 11:1–40; Neh. 13:26) suggests that Chronicles may have been written before intermarriage became a major issue in the community following the exile in Babylon.

The majority of interpreters have dated Chronicles during or shortly after the ministries of Ezra and Nehemiah, in the latter half of the fifth century or the early decades of the fourth century B.C. It is reasonable to locate the book during the period from about the time of Zerubbabel to soon after the ministries of Ezra and Nehemiah. The major themes of the book fit well within these boundaries (between 515 and 400 B.C.). Since 1 Chr. 3:17–24 lists at least two generations beyond Zerubbabel, a date somewhat after 460 B.C. is more probable.

The Chronicler wrote to encourage those who had returned from the exile because they were facing serious difficulties. The restoration had not brought about the dramatic changes for which many hoped. Instead, they had to endure discouraging economic hardship, foreign opposition, and internal conflict. These problems raised many questions. Who are the legitimate heirs to the promises God gave His people? What political and religious institutions should be embraced? Is there hope for a new Davidic king? The historian who wrote Chronicles addressed these and similar questions.

GENRE

The primary genre of Chronicles is historical narrative, with generous use of genealogy. While a history, Chronicles was composed for both historical and theological reasons. The Chronicler’s extensive use of historical documents and his devotion to numerical and chronological details (e.g., 1 Chr. 5:18; 2 Chr. 14:1, 9; 16:1, 12, 13) indicate that he intends to give his readers an accurate historical record. He does not merely offer information about the past, however; he also writes to convey a relevant theological message. Comparing Chronicles with Samuel and Kings reveals that this account of Israel’s past is shaped to address the needs of the community recently returned from Babylonian exile.

LITERARY FEATURES

The Chronicler combines information from more than one source. He depends on a number of biblical texts, especially Samuel and Kings (or possibly the sources from which they were compiled), but also the Pentateuch, Judges, Ruth, Psalms, Isaiah, Jeremiah, and Zechariah. There are specific citations of several royal sources not otherwise known, such as “the chronicles of King David” (1 Chr. 27:24), “the Book of the Kings” (2 Chr. 24:27), “the Book of the Kings of Israel” (1 Chr. 9:1; 2 Chr. 20:34), “the Book of the Kings of Judah and Israel” (2 Chr. 16:11; 25:26; 28:26; 32:32), and “the Book of the Kings of Israel and Judah” (2 Chr. 27:7; 35:27; 36:8). The Chronicler uses prophetic sources, including the writings of Samuel (1 Chr. 29:29), Nathan (29:29; 2 Chr. 9:29), Gad (1 Chr. 29:29), and others (2 Chr. 9:29; 12:15; 13:22; 26:22; 32:32). Variations of style and content in the work suggest that there may be still other unspecified sources that the Chronicler has skillfully compressed and amalgamated into a coherent account. Because a major theme of his work is the significance of the Davidic dynasty, he omits extensive documentation regarding the kings of the northern kingdom of Israel. Description of the reign of the first king, Saul, is largely confined to an account of his death, thereby setting the scene for David to succeed him. Even in describing Davidic kings, the Chronicler condenses his account so that it focuses on the particular themes he wishes to examine.

CHARACTERISTICS AND PRIMARY THEMES

The primary themes of Chronicles may be summarized in many ways, but three concerns are prominent: the people of God, the king and the temple, and divine blessing and judgment.

1. The people of God. The writer identifies the people who should be counted as heirs of God’s covenant promises. The prominence of this theme appears in his frequent use of the expression “all Israel” (1 Chr. 11:1; 2 Chr. 10:1; 29:24). On the one hand, the author considers returnees from Babylonian exile to be the people of God. Representatives of Judah, Benjamin, Ephraim, and Manasseh who have returned to the land are the chosen people (1 Chr. 9:3 note). On the other hand, the author considers the restoration of Israel to be incomplete as long as any of the tribes remain outside the land, separated from the Davidic king and the Jerusalem temple. As a result, the Chronicler is careful to include both the northern and southern tribes in his genealogies (1 Chr. 2:3–9:1), to present the picture of the united monarchy under David and Solomon extending to all the people (1 Chr. 11:1 note), and to depict the reunification of the northern and southern kingdoms in the days of Hezekiah. Thus, the Chronicler teaches that the returned exiles are the remnant of God’s people, but they look forward to the restoration of all the people of God. As Hezekiah put it, “For if you return to the LORD, your brothers and your children will find compassion with their captors and return to this land. For the LORD your God is gracious and merciful” (2 Chr. 30:9).

2. The king and the temple. Chronicles presents the people of God as organized around two central institutions: the Davidic throne and the Jerusalem temple. The genealogies give special attention to David’s lineage (1 Chr. 2:10–17; ch. 3) and to the organization of priests and Levites (1 Chr. 6). David’s line was chosen by God as the permanent dynasty over the nation (1 Chr. 17; 2 Chr. 13:5; 21:7; 23:3), and the establishment of David’s throne demonstrates divine love and blessing for Israel (1 Chr. 14:2; 2 Chr. 2:11). The historian also focuses on the temple as the place where God’s name resides (2 Chr. 7:12, 16; 33:7). The joy and splendor of music in temple worship is revealed (1 Chr. 6:31–47; 9: 33; 13:8; 15:16–24, 28; 23:5; ch. 25; 2 Chr. 5:1–13; 7:6; 23:13; 29:25–30; 34:12; and notes). According to the Chronicler, the full restoration of the kingdom cannot take place apart from the Davidic king and the Jerusalem temple. As the LORD said to David, “I will raise up your offspring after you, one of your own sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever” (1 Chr. 17:11, 12).

3. Divine blessing and judgment. The author shows his readers how to receive God’s blessings in their day. He stresses the close connection between fidelity and blessing, infidelity and judgment (1 Chr. 28:9; 2 Chr. 6:14; 7:2–22; 15:2; 16:7–9; 21:12–15; 24:20; 28:9; 34:24–28). The king and the temple cannot in themselves secure God’s blessing for Israel; there must be obedience to the Mosaic law and to prophetic and priestly instruction. The LORD blesses those who uphold the purity of temple worship and rely on Him alone (1 Chr. 5:20; 2 Chr. 13:18; 14:7; 32:20, 21). When the people or the kings turn to sin, an immediate retribution of illness and military defeat often follows (1 Chr. 10; 2 Chr. 13:1–16; 16:12; 28:1–5; 33:1–11). Even so, the people can be restored to blessing by seeking God in repentance and prayer (1 Chr. 21:1–22:1; 2 Chr. 7:13–15; 12:1–12; 33:10–13). The Chronicler shows that the full restoration of God’s people will come only as they live in fidelity to the LORD. Azariah says it well: “If you seek him, he will be found by you, but if you forsake him, he will forsake you” (2 Chr. 15:2).

THEOLOGY OF 1 CHRONICLES

Chronicles is primarily an exercise in applied covenant theology. Starting as it does with Adam, it emphasizes the overarching sovereignty of the God who has a purpose that runs throughout human history, and it implies that this purpose will surely be accomplished. The genealogies of chapters 1–9 reminded the postexilic community, who were suffering a loss of identity and purpose as they existed on the fringes of the vast Persian Empire, that they were central to God’s purpose, which spans the ages.

More particularly, the Chronicler views the community as those for whom God was the LORD (Yahweh), who graciously entered into covenant with them and bestowed on them immense spiritual privileges. The Chronicler focuses on the Davidic covenant (ch. 17) and its implications, especially the privilege accorded by the temple and God’s presence there in their midst.

1 CHRONICLES IN THE LARGER STORY OF THE BIBLE

A book that stretches from Adam (1:1) to the return from the exile in 538 B.C.—and indeed beyond that in some of the genealogies (e.g. 3:21)— inevitably covers much of the larger story of the Bible. However, the significance of the storyline is not so much that these things happened but that they are part of God’s structuring of human history to achieve His redemptive purpose. There is a momentum throughout Chronicles that guides the perceptive reader to scan the horizon for greater things yet to come. In 1 Chronicles the emphasis is primarily on how the basis for the future is set in the Davidic covenant with its provision of a dynasty and a place of worship for God’s people.

CHRIST IN 1 CHRONICLES

In selecting and structuring his material, the Chronicler adopts the framework found in Samuel and Kings, which is based on the reigns and actions of kings. Though he appears to adopt a more priestly perspective, the Davidic covenant and dynasty are nevertheless a formative influence in his perception. Consequently, throughout Chronicles there is an underlying messianic foundation that culminates in Christ, the promised Son of David.

The book’s concept of the people of God becomes a reality in Christ. Like the community of the restoration, those who follow Christ are the heirs of Israel’s promises (Gal. 3:14, 29; 4:28; Eph. 2:11–22; 3:6). However, the church also extends beyond Israel to include the Gentiles (Luke 2:32; Acts 9:15; 11:1, 18); and in the end all of God’s elect, “the Israel of God” (Gal. 6:16), will be united under the lordship of Christ.

The hope for David’s throne to be restored is fulfilled in Christ. He was born the Son of David, the heir to the Davidic covenant (Luke 1:32; Rom. 1:3; Rev. 22:16). Christ met all the conditions of obedience placed on David’s line (Rom. 5:19; Phil. 2:8; Heb. 5:7–10). In the resurrection, Christ took His throne in heaven (Acts 2:33–35; Eph. 1:20–23; Phil. 2:9; Rev. 3:21), from which He leads His people into blessing and victory (Rom. 8:37; Eph. 4:7–13). He will reign until all His enemies are defeated (1 Cor. 15:24–26).

The purposes of the temple are fulfilled in Christ. Christ was Himself the perfect sacrifice for sin (Heb. 9:11–28; 1 Pet. 3:18; 1 John 2:2). He mediates our prayers and intercedes on our behalf in heaven (Heb. 3:1; 4:14–16; 6:20; 7:26; 8:1). As our high priest and captain, He will bring all His people into the presence of God (John 14:1–4; 1 Thess. 4:16–17).

Finally, the book’s revelation of divine blessing and judgment is realized in Christ. Jesus bore the judgment of God on sin, and He sets His people free to follow the path of obedience (Rom. 3:21–26). He gives His people new life and makes them citizens of God’s kingdom (John 3:16; Phil. 3:20).

HISTORY OF INTERPRETATION

Treating Chronicles as a supplement to Samuel and Kings, rather than as a work in its own right, has led over the centuries to the work being misunderstood and undervalued. The extensive treatment of the temple and priestly offices further diminished Reformed interest in the work until quite recently.

Many critical discussions of Chronicles have characterized material not found in Samuel or Kings as distorted or fanciful. However, recent archaeological work has substantiated the Chronicler’s information, and his work is now appraised more positively.

SPECIAL ISSUES

As noted above, it is clear that the Chronicler used Samuel and Kings (or sources that Samuel and Kings also used) in the writing of his account of the history of Israel and Judah. In comparing Chronicles, Samuel, and Kings, readers will find a few discrepancies between the different accounts, particularly when it comes to the use of numbers. Often, but not always, the numbers that the Chronicler reports in his telling of events are higher than the numbers used in Samuel and Kings. For example, 2 Sam. 8:3, 4 and 1 Chron. 18:3, 4 both report David’s defeat of King Hadadezer of Zobah. However, whereas the account in 2 Samuel states that David captured 1,700 of Hadadezer’s horsemen, 1 Chronicles asserts that David captured 7,000 horsemen.

Scholars continue to investigate the reasons for these differences, and no universally satisfying solution has yet been found. Evidence from the Dead Sea Scrolls suggests that the Hebrew text of Kings and Samuel that the Chronicler used may differ in slight ways from the Masoretic Text upon which most modern translations of Samuel and Kings are based (see theological article “Old Testament Textual Criticism”). It is also possible that some accidental scribal mistakes were made in copying the numbers used in these texts, since many of them look very similar to one another in the original Hebrew, making it relatively simple for the scribal eye to confuse one number for another. Other scholars suggest that we do not know enough about how the ancient Hebrews used numbers to say definitively that there are differences between Chronicles and the books of Samuel and Kings.

We await more textual and archaeological evidence to come to a firm conclusion about this matter. At this point, we note that the appearance of these minor discrepancies, which do not affect any doctrine of the faith, actually provide further evidence that the Bible is the best preserved text from antiquity. Other ancient texts exist in such a poor state of preservation that large and vitally important sections are in question. Where textual questions exist with respect to the Bible, they concern only peripheral issues that do not affect the actual meaning of the text in any significant way. We can therefore be confident that God has preserved His Word for His people.

OUTLINE OF 1 CHRONICLES

I. THE GENEALOGIES OF GOD’S PEOPLE (1 CHR. 1:1–9:34)

A. Adam to Israel (1:1–2:2)

B. The Tribes of Israel (2:3–9:1)

1. Judah (2:3–4:23)

2. Simeon, Reuben, Gad, and the half-tribe of

Manasseh (4:24–5:26)

3. Levi (ch. 6)

4. Issachar, Benjamin, Naphtali, Manasseh, Ephraim, and Asher (ch. 7)

5. Benjamin (ch. 8)

6. Summary (9:1a)

C. Returnees from Exile (9:1b–34)

II. THE UNITED MONARCHY (1 CHR. 9:35–2 CHR. 9:31)

A. Saul (9:35–10:14)

1. Genealogy of Saul (9:35–44)

2. Death of Saul (ch. 10)

B. David (chs. 11–29)

1. Widespread support for David (chs. 11; 12)

2. Bringing the ark to Jerusalem (13:1–16:43)

a. Initial failure (13:1–14)

b. David’s blessings (14:1–17)

c. Successful recovery of the ark (15:1–16:43)

3. Preparations for the temple (17:1–29:30)

a. Commission to prepare (ch. 17)

b. Military preparations (chs. 18–20)

c. Discovery of the temple Site (21:1–22:1)

d. Commission of builders (22:2–19)

e. Arrangement of personnel (chs. 23–27)

f. National celebration and Solomon’s commission (chs. 28; 29)

FROM ADAM TO ABRAHAM

1 [1] Adam, Seth, Enosh; 2 Kenan, Mahalalel, Jared; 3 Enoch, Methuselah, Lamech; [4] Noah, Shem, Ham, and Japheth.

[5] The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.6 The sons of Gomer: Ashkenaz, Riphath,[2] and Togarmah. 7 The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim.

[8] The sons of Ham: Cush, Egypt, Put, and Canaan. 9 The sons of Cush: Seba, Havilah, Sabta, Raama, and Sabteca. The sons of Raamah: Sheba and Dedan. 10 Cush fathered Nimrod. He was the first on earth to be a mighty man.[3]

11 Egypt fathered Ludim, Anamim, Lehabim, Naphtuhim, 12 Pathrusim, Casluhim (from whom the Philistines came), and Caphtorim.

13 Canaan fathered Sidon his firstborn and Heth, 14 and the Jebusites, the Amorites, the Girgashites, 15 the Hivites, the Arkites, the Sinites, 16 the Arvadites, the Zemarites, and the Hamathites.

[17] The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. And the sons of Aram:[4] Uz, Hul, Gether, and Meshech. 18 Arpachshad fathered Shelah, and Shelah fathered Eber. 19 To Eber were born two sons: the name of the one was Peleg[5] (for in his days the earth was divided), and his brother’s name was Joktan. 20 Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah, 21 Hadoram, Uzal, Diklah, 22 Obal,[6] Abimael, Sheba, 23 Ophir, Havilah, and Jobab; all these were the sons of Joktan.

24 Shem, Arpachshad, Shelah; 25 Eber, Peleg, Reu; 26 Serug, Nahor, Terah; 27 Abram, that is, Abraham.

FROM ABRAHAM TO JACOB

[28] The sons of Abraham: Isaac and Ishmael. 29 These are their genealogies: the firstborn of Ishmael, Nebaioth, and Kedar, Adbeel, Mibsam, 30 Mishma, Dumah, Massa, Hadad, Tema, [31] Jetur, Naphish, and Kedemah. These are the sons of Ishmael. [32] The sons of Keturah, Abraham’s concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan. 33 The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the descendants of Keturah.

[34] Abraham fathered Isaac. The sons of Isaac: Esau and Israel. [35] The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah. 36 The sons of Eliphaz: Teman, Omar, Zepho, Gatam, Kenaz, and of Timna,[1] Amalek. 37 The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.

38 The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. 39 The sons of Lotan: Hori and Hemam;[2] and Lotan’s sister was Timna. 40 The sons of Shobal: Alvan,[3] Manahath, Ebal, Shepho,[4] and Onam. The sons of Zibeon: Aiah and Anah. 41 The son[5] of Anah: Dishon. The sons of Dishon: Hemdan,[6] Eshban, Ithran, and Cheran. 42 The sons of Ezer: Bilhan, Zaavan, and Akan.[7] The sons of Dishan: Uz and Aran.

43 These are the kings who reigned in the land of Edom before any king reigned over the people of Israel: Bela the son of Beor, the name of his city being Dinhabah. 44 Bela died, and Jobab the son of Zerah of Bozrah reigned in his place. 45 Jobab died, and Husham of the land of the Temanites reigned in his place. 46 Husham died, and Hadad the son of Bedad, who defeated Midian in the country of Moab, reigned in his place, the name of his city being Avith. 47 Hadad died, and Samlah of Masrekah reigned in his place. 48 Samlah died, and Shaul of Rehoboth on the Euphrates[8] reigned in his place. 49 Shaul died, and Baal-hanan, the son of Achbor, reigned in his place. 50 Baal-hanan died, and Hadad reigned in his place, the name of his city being Pai; and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab. 51 And Hadad died.

The chiefs of Edom were: chiefs Timna, Alvah, Jetheth, 52 Oholibamah, Elah, Pinon, 53 Kenaz, Teman, Mibzar, 54 Magdiel, and Iram; these are the chiefs of Edom.

A GENEALOGY OF DAVID

2  These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, 2 Dan, Joseph, Benjamin, Naphtali, Gad, and Asher. [3] The sons of Judah: Er, Onan and Shelah; these three Bath-shua the Canaanite bore to him. Now Er, Judah’s firstborn, was evil in the sight of the LORD, and he put him to death. 4 His daughter-in-law Tamar also bore him Perez and Zerah. Judah had five sons in all.

5 The sons of Perez: Hezron and Hamul. [6] The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara, five in all. [7] The son[9] of Carmi: Achan, the troubler of Israel, who broke faith in the matter of the devoted thing; 8 and Ethan’s son was Azariah.

9 The sons of Hezron that were born to him: Jerahmeel, Ram, and Chelubai. [10] Ram fathered Amminadab, and Amminadab fathered Nahshon, prince of the sons of Judah. 11 Nahshon fathered Salmon,[10] Salmon fathered Boaz, 12 Boaz fathered Obed, Obed fathered Jesse. 13 Jesse fathered Eliab his firstborn, Abinadab the second, Shimea the third, 14 Nethanel the fourth, Raddai the fifth, [15] Ozem the sixth, David the seventh. 16 And their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. 17 Abigail bore Amasa, and the father of Amasa was Jether the Ishmaelite.

[18] Caleb the son of Hezron fathered children by his wife Azubah, and by Jerioth; and these were her sons: Jesher, Shobab, and Ardon. 19 When Azubah died, Caleb married Ephrath, who bore him Hur. [20] Hur fathered Uri, and Uri fathered Bezalel.

21 Afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was sixty years old, and she bore him Segub. 22 And Segub fathered Jair, who had twenty-three cities in the land of Gilead. 23 But Geshur and Aram took from them Havvothjair, Kenath, and its villages, sixty towns. All these were descendants of Machir, the father of Gilead. 24 After the death of Hezron, Caleb went in to Ephrathah,[1] the wife of Hezron his father, and she bore him Ashhur, the father of Tekoa.

[25] The sons of Jerahmeel, the firstborn of Hezron: Ram, his firstborn, Bunah, Oren, Ozem, and Ahijah. 26 Jerahmeel also had another wife, whose name was Atarah; she was the mother of Onam. 27 The sons of Ram, the firstborn of Jerahmeel: Maaz, Jamin, and Eker. 28 The sons of Onam: Shammai and Jada. The sons of Shammai: Nadab and Abishur. 29 The name of Abishur’s wife was Abihail, and she bore him Ahban and Molid. 30 The sons of Nadab: Seled and Appaim; and Seled died childless. 31 The son[2] of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai. 32 The sons of Jada, Shammai’s brother: Jether and Jonathan; and Jether died childless. 33 The sons of Jonathan: Peleth and Zaza. These were the descendants of Jerahmeel. [34] Now Sheshan had no sons, only daughters, but Sheshan had an Egyptian slave whose name was Jarha. 35 So Sheshan gave his daughter in marriage to Jarha his slave, and she bore him Attai. 36 Attai fathered Nathan, and Nathan fathered Zabad. 37 Zabad fathered Ephlal, and Ephlal fathered Obed. 38 Obed fathered Jehu, and Jehu fathered Azariah. 39 Azariah fathered Helez, and Helez fathered Eleasah. 40 Eleasah fathered Sismai, and Sismai fathered Shallum. 41 Shallum fathered Jekamiah, and Jekamiah fathered Elishama.

[42] The sons of Caleb the brother of Jerahmeel: Mareshah[3] his firstborn, who fathered Ziph.

The son[4] of Mareshah: Hebron.[5] 43 The sons of Hebron: Korah, Tappuah, Rekem and Shema. 44 Shema fathered Raham, the father of Jorkeam; and Rekem fathered Shammai. 45 The son of Shammai: Maon; and Maon fathered Beth-zur. 46 Ephah also, Caleb’s concubine, bore Haran, Moza, and Gazez; and Haran fathered Gazez. 47 The sons of Jahdai: Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph. 48 Maacah, Caleb’s concubine, bore Sheber and Tirhanah. 49 She also bore Shaaph the father of Madmannah, Sheva the father of Machbenah and the father of Gibea; and the daughter of Caleb was Achsah. 50 These were the descendants of Caleb. The sons[6] of Hur the firstborn of Ephrathah: Shobal the father of Kiriath-jearim, 51 Salma, the father of Bethlehem, and Hareph the father of Beth-gader. 52 Shobal the father of Kiriathjearim had other sons: Haroeh, half of the Menuhoth. 53 And the clans of Kiriath-jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites; from these came the Zorathites and the Eshtaolites. 54 The sons of Salma: Bethlehem, the Netophathites, Atroth-beth-joab and half of the Manahathites, the Zorites. [55] The clans also of the scribes who lived at Jabez: the Tirathites, the Shimeathites and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab.

DESCENDANTS OF DAVID

3  These are the sons of David who were born to him in Hebron: the firstborn, Amnon, by Ahinoam the Jezreelite; the second, Daniel, by Abigail the Carmelite, 2 the third, Absalom, whose mother was Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah, whose mother was Haggith; 3 the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah; 4 six were born to him in Hebron, where he reigned for seven years and six months. And he reigned thirty-three years in Jerusalem. 5 These were born to him in Jerusalem: Shimea, Shobab, Nathan and Solomon, four by Bath-shua, the daughter of Ammiel; 6 then Ibhar, Elishama, Eliphelet, 7 Nogah, Nepheg, Japhia, 8 Elishama, Eliada, and Eliphelet, nine. 9 All these were David’s sons, besides the sons of the concubines, and Tamar was their sister.

[10] The son of Solomon was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son, 11 Joram his son, Ahaziah his son, Joash his son, 12 Amaziah his son, Azariah his son, Jotham his son, 13 Ahaz his son, Hezekiah his son, Manasseh his son, 14 Amon his son, Josiah his son. [15] The sons of Josiah: Johanan the firstborn, the second Jehoiakim, the third Zedekiah, the fourth Shallum. 16 The descendants of Jehoiakim: Jeconiah his son, Zedekiah his son; [17] and the sons of Jeconiah, the captive: Shealtiel his son, 18 Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama and Nedabiah; [19] and the sons of Pedaiah: Zerubbabel and Shimei; and the sons of Zerubbabel: Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-hesed, five. [21] The sons of Hananiah:

Pelatiah and Jeshaiah, his son[1] Rephaiah, his son Arnan, his son Obadiah, his son Shecaniah. [22] The son[2] of Shecaniah: Shemaiah. And the sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six. 23 The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three. 24 The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven.

DESCENDANTS OF JUDAH

4  The sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. 2 Reaiah the son of Shobal fathered Jahath, and Jahath fathered Ahumai and Lahad. These were the clans of the Zorathites. 3 These were the sons[3] of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazzelelponi, 4 and Penuel fathered Gedor, and Ezer fathered Hushah. These were the sons of Hur, the firstborn of Ephrathah, the father of Bethlehem. 5 Ashhur, the father of Tekoa, had two wives, Helah and Naarah; 6 Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. 7 The sons of Helah: Zereth, Izhar, and Ethnan. 8 Koz fathered Anub, Zobebah, and the clans of Aharhel, the son of Harum. [9] Jabez was more honorable than his brothers; and his mother called his name Jabez, saying, “Because I bore him in pain.” [1] 10 Jabez called upon the God of Israel, saying, “Oh that you would bless me and enlarge my border, and that your hand might be with me, and that you would keep me from harm[2] so that it might not bring me pain!” And God granted what he asked. 11 Chelub, the brother of Shuhah, fathered Mehir, who fathered Eshton. 12 Eshton fathered Beth-rapha, Paseah, and Tehinnah, the father of Ir-nahash. These are the men of Recah. [13] The sons of Kenaz: Othniel and Seraiah; and the sons of Othniel: Hathath and Meonothai.[3] 14 Meonothai fathered Ophrah; and Seraiah fathered Joab, the father of Ge-harashim,[4] so-called because they were craftsmen. 15 The sons of Caleb the son of Jephunneh: Iru, Elah, and Naam; and the son[5] of Elah: Kenaz. 16 The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel. [17] The sons of Ezrah: Jether, Mered, Epher, and Jalon. These are the sons of Bithiah, the daughter of Pharaoh, whom Mered married;[6] and she conceived and bore[7] Miriam, Shammai, and Ishbah, the father of Eshtemoa. 18 And his Judahite wife bore Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah. 19 The sons of the wife of Hodiah, the sister of Naham, were the fathers of Keilah the Garmite and Eshtemoa the Maacathite. 20 The sons of Shimon: Amnon, Rinnah, Ben-hanan, and Tilon. The sons of Ishi: Zoheth and Ben-zoheth. [21] The sons of Shelah the son of Judah: Er the father of Lecah, Laadah the father of Mareshah, and the clans of the house of linen workers at Beth-ashbea; 22 and Jokim, and the men of Cozeba, and Joash, and Saraph, who ruled in Moab and returned to Lehem[8] (now the records[9] are ancient). 23 These were the potters who were inhabitants of Netaim and Gederah. They lived there in the king’s service.

DESCENDANTS OF SIMEON

[24] The sons of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul; 25 Shallum was his son, Mibsam his son, Mishma his son. 26 The sons of Mishma: Hammuel his son, Zaccur his son, Shimei his son. 27 Shimei had sixteen sons and six daughters; but his brothers did not have many children, nor did all their clan multiply like the men of Judah. [28] They lived in Beersheba, Moladah, Hazar-shual, 29 Bilhah, Ezem, Tolad, 30 Bethuel, Hormah, Ziklag, 31 Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim. These were their cities until David reigned. 32 And their villages were Etam, Ain, Rimmon, Tochen, and Ashan, five cities, 33 along with all their villages that were around these cities as far as Baal. These were their settlements, and they kept a genealogical record.

[34] Meshobab, Jamlech, Joshah the son of Amaziah, 35 Joel, Jehu the son of Joshibiah, son of Seraiah, son of Asiel, 36 Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, 37 Ziza the son of Shiphi, son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah—38 these mentioned by name were princes in their clans, and their fathers’ houses increased greatly. 39 They journeyed to the entrance of Gedor, to the east side of the valley, to seek pasture for their flocks, 40 where they found rich, good pasture, and the land was very broad, quiet, and peaceful, for the former inhabitants there belonged to Ham. [41] These, registered by name, came in the days of Hezekiah, king of Judah, and destroyed their tents and the Meunites who were found there, and marked them for destruction to this day, and settled in their place, because there was pasture there for their flocks. 42 And some of them, five hundred men of the Simeonites, went to Mount Seir, having as their leaders Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. 43 And they defeated escaped, and they have lived there to this day.

DESCENDANTS OF REUBEN

5  The sons of Reuben the firstborn of Israel ( for he was the firstborn, but because he defiled his father’s couch, his birthright was given to the sons of Joseph the son of Israel, so that he could not be enrolled as the oldest son; [2] though Judah became strong among his brothers and a chief came from him, yet the birthright belonged to Joseph), 3 the sons of Reuben, the firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi. 4 The sons of Joel: Shemaiah his son, Gog his son, Shimei his son, 5 Micah his son, Reaiah his son, Baal his son, [6] Beerah his son, whom Tiglath-pileser[1] king of Assyria carried away into exile; he was a chief of the Reubenites. 7 And his kinsmen by their clans, when the genealogy of their generations was recorded: the chief, Jeiel, and Zechariah, [8] and Bela the son of Azaz, son of Shema, son of Joel, who lived in Aroer, as far as Nebo and Baal-meon. 9 He also lived to the east as far as the entrance of the desert this side of the Euphrates, because their livestock had multiplied in the land of Gilead. 10 And in the days of Saul they waged war against the Hagrites, who fell into their hand. And they lived in their tents throughout all the region east of Gilead.

DESCENDANTS OF GAD

11 The sons of Gad lived over against them in the land of Bashan as far as Salecah: 12 Joel the chief, Shapham the second, Janai, and Shaphat in Bashan. 13 And their kinsmen according to their fathers’ houses: Michael, Meshullam, Sheba, Jorai, Jacan, Zia and Eber, seven. 14 These were the sons of Abihail the son of Huri, son of Jaroah, son of Gilead, son of Michael, son of Jeshishai, son of Jahdo, son of Buz. 15 Ahi the son of Abdiel, son of Guni, was chief in their fathers’ houses, 16 and they lived in Gilead, in Bashan and in its towns, and in all the pasturelands of Sharon to their limits. 17 All of these were recorded in genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.

[18] The Reubenites, the Gadites, and the half-tribe of Manasseh had valiant men who carried shield and sword, and drew the bow, expert in war, 44,760, able to go to war. 19 They waged war against the Hagrites, Jetur, Naphish, and Nodab. 20 And when they prevailed[2] over them, the

Hagrites and all who were with them were given into their hands, for they cried out to God in the battle, and he granted their urgent plea because they trusted in him. [21] They carried off their livestock: 50,000 of their camels, 250,000 sheep, 2,000 donkeys, and 100,000 men alive. [22] For many fell, because the war was of God. And they lived in their place until the exile.

THE HALF-TRIBE OF MANASSEH

[23] The members of the half-tribe of Manasseh lived in the land. They were very numerous from Bashan to Baal-hermon, Senir, and Mount Hermon. 24 These were the heads of their fathers’ houses: Epher,[1] Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel, mighty warriors, famous men, heads of their fathers’ houses. [25] But they broke faith with the God of their fathers, and whored after the gods of the peoples of the land, whom God had destroyed before them. [26] So the God of Israel stirred up the spirit of Pul king of Assyria, the spirit of Tiglath-pileser king of Assyria, and he took them into exile, namely, the Reubenites, the Gadites, and the half-tribe of Manasseh, and brought them to Halah, Habor, Hara, and the river Gozan, to this day.

DESCENDANTS OF LEVI

6 [2] The sons of Levi: Gershon, Kohath, and Merari. 2 The sons of Kohath: Amram, Izhar,Hebron, and Uzziel. 3 The children of Amram: Aaron, Moses, and Miriam. The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar. 4 Eleazar fathered Phinehas, Phinehas fathered Abishua, 5 Abishua fathered Bukki, Bukki fathered Uzzi, 6 Uzzi fathered Zerahiah, Zerahiah fathered Meraioth, 7 Meraioth fathered Amariah, Amariah fathered Ahitub, [8] Ahitub fathered Zadok, Zadok fathered Ahimaaz, 9 Ahimaaz fathered Azariah, Azariah fathered Johanan, [10] and Johanan fathered Azariah ( it was he who served as priest in the house that Solomon built in Jerusalem). 11 Azariah fathered Amariah, Amariah fathered Ahitub, 12 Ahitub fathered Zadok, Zadok fathered Shallum, 13 Shallum fathered Hilkiah, Hilkiah fathered Azariah, [14] Azariah fathered Seraiah, Seraiah fathered Jehozadak; [15] and Jehozadak went into exile when the LORD sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar.

[16] [3] The sons of Levi: Gershom, Kohath, and Merari. 17 And these are the names of the sons of Gershom: Libni and Shimei. 18 The sons of Kohath: Amram, Izhar, Hebron and Uzziel. 19 The sons of Merari: Mahli and Mushi. These are the clans of the Levites according to their fathers. 20 Of Gershom: Libni his son, Jahath his son, Zimmah his son, 21 Joah his son, Iddo his son, Zerah his son, Jeatherai his son. [22] The sons of Kohath: Amminadab his son, Korah his son, Assir his son, [23] Elkanah his son, Ebiasaph his son, Assir his son, 24 Tahath his son, Uriel his son, Uzziah his son, and Shaul his son. 25 The sons of Elkanah: Amasai and Ahimoth, [26] Elkanah his son, Zophai his son, Nahath his son, [27] Eliab his son, Jeroham his son, Elkanah his son. [28] The sons of Samuel: Joel[1] his firstborn, the second Abijah.[2] 29 The sons of Merari: Mahli, Libni his son, Shimei his son, Uzzah his son, 30 Shimea his son, Haggiah his son, and Asaiah his son.

[31] These are the men whom David put in charge of the service of song in the house of the LORD after the ark rested there. 32 They ministered with song before the tabernacle of the tent of meeting until Solomon built the house of the LORD in Jerusalem, and they performed their service according to their order. 33 These are the men who served and their sons. Of the sons of the Kohathites: Heman the singer the son of Joel, son of Samuel, 34 son of Elkanah, son of Jeroham, son of Eliel, son of Toah, 35 son of Zuph, son of Elkanah, son of Mahath, son of Amasai, 36 son of Elkanah, son of Joel, son of Azariah, son of Zephaniah, 37 son of Tahath, son of Assir, son of Ebiasaph, son of Korah, 38 son of Izhar, son of Kohath, son of Levi, son of Israel; 39 and his brother Asaph, who stood on his right hand, namely, Asaph the son of Berechiah, son of Shimea, 40 son of Michael, son of Baaseiah, son of Malchijah, 41 son of Ethni, son of Zerah, son of Adaiah, 42 son of Ethan, son of Zimmah, son of Shimei, 43 son of Jahath, son of Gershom, son of Levi. 44 On the left hand were their brothers, the sons of Merari: Ethan the son of Kishi, son of Abdi, son of Malluch, 45 son of Hashabiah, son of Amaziah, son of Hilkiah, 46 son of Amzi, son of Bani, son of Shemer, 47 son of Mahli, son of Mushi, son of Merari, son of Levi. 48 And their brothers the Levites were appointed for all the service of the tabernacle of the house of God.

[49] But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense for all the work of the Most Holy Place, and to make atonement for Israel, according to all that Moses the servant of God had commanded. 50 These are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son, 51 Bukki his son, Uzzi his son, Zerahiah his son, 52 Meraioth his son, Amariah his son, Ahitub his son, [53] Zadok his son, Ahimaaz his son.

54 These are their dwelling places according to their settlements within their borders: to the sons of Aaron of the clans of Kohathites, for theirs was the first lot, 55 to them they gave Hebron in the land of Judah and its surrounding pasturelands, 56 but the fields of the city and its villages they gave to Caleb the son of Jephunneh. 57 To the sons of Aaron they gave the cities of refuge: Hebron, Libnah with its pasturelands, Jattir, Eshtemoa with its pasturelands, 58 Hilen with its pasturelands, Debir with its pasturelands, 59 Ashan with its pasturelands, and Beth-shemesh with its pasturelands; [60] and from the tribe of Benjamin, Gibeon,[3] Geba with its pasturelands, Alemeth with its pasturelands, and Anathoth with its pasturelands. All their cities throughout their clans were thirteen.

61 To the rest of the Kohathites were given by lot out of the clan of the tribe, out of the halftribe, the half of Manasseh, ten cities. 62 To the Gershomites according to their clans were allotted thirteen cities out of the tribes of Issachar, Asher, Naphtali and Manasseh in Bashan. 63 To the Merarites according to their clans were allotted twelve cities out of the tribes of Reuben, Gad, and Zebulun. [64] So the people of Israel gave the Levites the cities with their pasturelands. 65 They gave by lot out of the tribes of Judah, Simeon, and Benjamin these cities that are mentioned by name.

66 And some of the clans of the sons of Kohath had cities of their territory out of the tribe of Ephraim. 67 They were given the cities of refuge: Shechem with its pasturelands in the hill country of Ephraim, Gezer with its pasturelands, 68 Jokmeam with its pasturelands, Bethhoron with its pasturelands, 69 Aijalon with its pasturelands, Gath-rimmon with its pasturelands, 70 and out of the half-tribe of Manasseh, Aner with its pasturelands, and Bileam with its pasturelands, for the rest of the clans of the Kohathites.

71 To the Gershomites were given out of the clan of the half-tribe of Manasseh: Golan in Bashan with its pasturelands and Ashtaroth with its pasturelands; 72 and out of the tribe of Issachar: Kedesh with its pasturelands, Daberath with its pasturelands, 73 Ramoth with its pasturelands, and Anem with its pasturelands; 74 out of the tribe of Asher: Mashal with its pasturelands, Abdon with its pasturelands, 75 Hukok with its pasturelands, and Rehob with its pasturelands; 76 and out of the tribe of Naphtali: Kedesh in Galilee with its pasturelands, Hammon with its pasturelands, and Kiriathaim with its pasturelands. 77 To the rest of the Merarites were allotted out of the tribe of Zebulun: Rimmono with its pasturelands, Tabor with its pasturelands, 78 and beyond the Jordan at Jericho, on the east side of the Jordan, out of the tribe of Reuben: Bezer in the wilderness with its pasturelands, Jahzah with its pasturelands, 79 Kedemoth with its pasturelands, and Mephaath with its pasturelands; 80 and out of the tribe of Gad: Ramoth in Gilead with its pasturelands, Mahanaim with its pasturelands, 81 Heshbon with its pasturelands, and Jazer with its pasturelands.

DESCENDANTS OF ISSACHAR

7  The sons[1] of Issachar: Tola, Puah, Jashub, and Shimron, four. 2 The sons of Tola: Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel, heads of their fathers’ houses, namely of Tola, mighty warriors of their generations, their number in the days of David being 22,600. 3 The son[2] of Uzzi: Izrahiah. And the sons of Izrahiah: Michael, Obadiah, Joel, and Isshiah, all five of them were chief men. 4 And along with them, by their generations, according to their fathers’ houses, were units of the army for war, 36,000, for they had many wives and sons. 5 Their kinsmen belonging to all the clans of Issachar were in all 87,000 mighty warriors, enrolled by genealogy.

DESCENDANTS OF BENJAMIN

[6] The sons of Benjamin: Bela, Becher, and Jediael, three. 7 The sons of Bela: Ezbon, Uzzi, Uzziel, Jerimoth, and Iri, five, heads of fathers’ houses, mighty warriors. And their enrollment by genealogies was 22,034. 8 The sons of Becher: Zemirah, Joash, Eliezer, Elioenai, Omri, Jeremoth, Abijah, Anathoth, and Alemeth. All these were the sons of Becher. 9 And their enrollment by genealogies, according to their generations, as heads of their fathers’ houses, mighty warriors, was 20,200. 10 The son of Jediael: Bilhan. And the sons of Bilhan: Jeush, Benjamin, Ehud, Chenaanah, Zethan, Tarshish, and Ahishahar. 11 All these were the sons of Jediael according to the heads of their fathers’ houses, mighty warriors, 17,200, able to go to war. 12 And Shuppim and Huppim were the sons of Ir, Hushim the son of Aher.

DESCENDANTS OF NAPHTALI

[13] The sons of Naphtali: Jahziel, Guni, Jezer and Shallum, the descendants of Bilhah.

DESCENDANTS OF MANASSEH

[14] The sons of Manasseh: Asriel, whom his Aramean concubine bore; she bore Machir the father of Gilead. 15 And Machir took a wife for Huppim and for Shuppim. The name of his sister was Maacah. And the name of the second was Zelophehad, and Zelophehad had daughters. 16 And Maacah the wife of Machir bore a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem. 17 The son of Ulam: Bedan. These were the sons of Gilead the son of Machir, son of Manasseh. 18 And his sister Hammolecheth bore Ishhod, Abiezer and Mahlah. 19 The sons of Shemida were Ahian, Shechem, Likhi, and Aniam.

DESCENDANTS OF EPHRAIM

[20] The sons of Ephraim: Shuthelah, and Bered his son, Tahath his son, Eleadah his son, Tahath his son, 21 Zabad his son, Shuthelah his son, and Ezer and Elead, whom the men of Gath who were born in the land killed, because they came down to raid their livestock. 22 And Ephraim their father mourned many days, and his brothers came to comfort him. 23 And Ephraim went in to his wife, and she conceived and bore a son. And he called his name Beriah, because disaster had befallen his house.[1] 24 His daughter was Sheerah, who built both Lower and Upper Beth-horon, and Uzzen-sheerah. 25 Rephah was his son, Resheph his son, Telah his son, Tahan his son, 26 Ladan his son, Ammihud his son, Elishama his son, 27 Nun[2] his son, Joshua his son. 28 Their possessions and settlements were Bethel and its towns, and to the east Naaran, and to the west Gezer and its towns, Shechem and its towns, and Ayyah and its towns; 29 also in possession of the Manassites, Beth-shean and its towns, Taanach and its towns, Megiddo and its towns, Dor and its towns. In these lived the sons of Joseph the son of Israel.

DESCENDANTS OF ASHER

[30] The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah. 31 The sons of Beriah: Heber, and Malchiel, who fathered Birzaith. 32 Heber fathered Japhlet, Shomer, Hotham, and their sister Shua. 33 The sons of Japhlet: Pasach, Bimhal, and Ashvath. These are the sons of Japhlet. 34 The sons of Shemer his brother: Rohgah, Jehubbah, and Aram. 35 The sons of Helem his brother: Zophah, Imna, Shelesh, and Amal. 36 The sons of Zophah: Suah, Harnepher, Shual, Beri, Imrah. 37 Bezer, Hod, Shamma, Shilshah, Ithran, and Beera. 38 The sons of Jether: Jephunneh, Pispa, and Ara. 39 The sons of Ulla: Arah, Hanniel, and Rizia. 40 All of these were men of Asher, heads of fathers’ houses, approved, mighty warriors, chiefs of the princes. Their number enrolled by genealogies, for service in war, was 26,000 men.

A GENEALOGY OF SAUL

8  Benjamin fathered Bela his firstborn, Ashbel the second, Aharah the third, 2 Nohah the fourth, and Rapha the fifth. 3 And Bela had sons: Addar, Gera, Abihud, 4 Abishua, Naaman, Ahoah, 5 Gera, Shephuphan, and Huram. 6 These are the sons of Ehud (they were heads of fathers’ houses of the inhabitants of Geba, and they were carried into exile to Manahath): 7 Naaman,[3] Ahijah, and Gera, that is, Heglam,[4] who fathered Uzza and Ahihud. [8] And Shaharaim fathered sons in the country of Moab after he had sent away Hushim and Baara his wives. 9 He fathered sons by Hodesh his wife: Jobab, Zibia, Mesha, Malcam, 10 Jeuz, Sachia, and Mirmah. These were his sons, heads of fathers’ houses. 11 He also fathered sons by Hushim: Abitub and Elpaal. 12 The sons of Elpaal: Eber, Misham, and Shemed, who built Ono and Lod with its towns, 13 and Beriah and Shema (they were heads of fathers’ houses of the inhabitants of Aijalon, who caused the inhabitants of Gath to flee); 14 and Ahio, Shashak, and Jeremoth. 15 Zebadiah, Arad, Eder, 16 Michael, Ishpah, and Joha were sons of Beriah. 17 Zebadiah, Meshullam, Hizki, Heber, 18 Ishmerai, Izliah, and Jobab were the sons of Elpaal. 19 Jakim, Zichri, Zabdi, 20 Elienai, Zillethai, Eliel, 21 Adaiah, Beraiah, and Shimrath were the sons of Shimei. 22 Ishpan, Eber, Eliel, 23 Abdon, Zichri, Hanan, 24 Hananiah, Elam, Anthothijah, 25 Iphdeiah, and Penuel were the sons of Shashak. 26 Shamsherai, Shehariah, Athaliah, 27 Jaareshiah, Elijah, and Zichri were the sons of Jeroham. 28 These were the heads of fathers’ houses, according to their generations, chief men. These lived in Jerusalem.

[29] Jeiel[1] the father of Gibeon lived in Gibeon, and the name of his wife was Maacah. 30 His firstborn son: Abdon, then Zur, Kish, Baal, Nadab, 31 Gedor, Ahio, Zecher, 32 and Mikloth (he fathered Shimeah). Now these also lived opposite their kinsmen in Jerusalem, with their kinsmen. [33] Ner was the father of Kish, Kish of Saul, Saul of Jonathan, Malchi-shua, Abinadab and Eshbaal; [34] and the son of Jonathan was Merib-baal; and Merib-baal was the father of Micah. 35 The sons of Micah: Pithon, Melech, Tarea, and Ahaz. 36 Ahaz fathered Jehoaddah, and Jehoaddah fathered Alemeth, Azmaveth, and Zimri. Zimri fathered Moza. 37 Moza fathered Binea; Raphah was his son, Eleasah his son, Azel his son. 38 Azel had six sons, and these are their names: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel. 39 The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third. 40 The sons of Ulam were men who were mighty warriors, bowmen, having many sons and grandsons, 150. All these were Benjaminites.

A GENEALOGY OF THE RETURNED EXILES

9  So all Israel was recorded in genealogies, and these are written in the Book of the Kings of Israel. And Judah was taken into exile in Babylon because of their breach of faith. [2] Now the first to dwell again in their possessions in their cities were Israel, the priests, the Levites, and the temple servants. [3] And some of the people of Judah, Benjamin, Ephraim, and Manasseh lived in Jerusalem: [4] Uthai the son of Ammihud, son of Omri, son of Imri, son of Bani, from the sons of Perez the son of Judah. 5 And of the Shilonites: Asaiah the firstborn, and his sons. 6 Of the sons of Zerah: Jeuel and their kinsmen, 690. 7 Of the Benjaminites: Sallu the son of Meshullam, son of Hodaviah, son of Hassenuah, 8 Ibneiah the son of Jeroham, Elah the son of Uzzi, son of Michri, and Meshullam the son of Shephatiah, son of Reuel, son of Ibnijah; 9 and their kinsmen according to their generations, 956. All these were heads of fathers’ houses according to their fathers’ houses.

10 Of the priests: Jedaiah, Jehoiarib, Jachin, 11 and Azariah the son of Hilkiah, son of Meshullam, son of Zadok, son of Meraioth, son of Ahitub, the chief officer of the house of God; 12 and Adaiah the son of Jeroham, son of Pashhur, son of Malchijah, and Maasai the son of Adiel, son of Jahzerah, son of Meshullam, son of Meshillemith, son of Immer; 13 besides their kinsmen, heads of their fathers’ houses, 1,760, mighty men for the work of the service of the house of God.

14 Of the Levites: Shemaiah the son of Hasshub, son of Azrikam, son of Hashabiah, of the sons of Merari; [15] and Bakbakkar, Heresh, Galal and Mattaniah the son of Mica, son of Zichri, son of Asaph; [16] and Obadiah the son of Shemaiah, son of Galal, son of Jeduthun, and Berechiah the son of Asa, son of Elkanah, who lived in the villages of the Netophathites. [17] The gatekeepers were Shallum, Akkub, Talmon, Ahiman, and their kinsmen (Shallum was the chief); 18 until then they were in the king’s gate on the east side as the gatekeepers of the camps of the Levites. 19 Shallum the son of Kore, son of Ebiasaph, son of Korah, and his kinsmen of his fathers’ house, the Korahites, were in charge of the work of the service, keepers of the thresholds of the tent, as their fathers had been in charge of the camp of the Lord, keepers of the entrance. 20 And Phinehas the son of Eleazar was the chief officer over them in time past; the LORD was with him. 21 Zechariah the son of Meshelemiah was gatekeeper at the entrance of the tent of meeting. 22 All these, who were chosen as gatekeepers at the thresholds, were 212. They were enrolled by genealogies in their villages. David and Samuel the seer established them in their office of trust. 23 So they and their sons were in charge of the gates of the house of the LORD, that is, the house of the tent, as guards. 24 The gatekeepers were on the four sides, east, west, north, and south. 25 And their kinsmen who were in their villages were obligated to come in every seven days, in turn, to be with these, 26 for the four chief gatekeepers, who were Levites, were entrusted to be over the chambers and the treasures of the house of God. 27 And they lodged around the house of God, for on them lay the duty of watching, and they had charge of opening it every morning.

[28] Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. 29 Others of them were appointed over the furniture and over all the holy utensils, also over the fine flour, the wine, the oil, the incense, and the spices. 30 Others, of the sons of the priests, prepared the mixing of the spices, 31 and Mattithiah, one of the Levites, the firstborn of Shallum the Korahite, was entrusted with making the flat cakes. 32 Also some of their kinsmen of the Kohathites had charge of the showbread, to prepare it every Sabbath. [33] Now these, the singers, the heads of fathers’ houses of the Levites, were in the chambers of the temple free from other service, for they were on duty day and night. 34 These were heads of fathers’ houses of the Levites, according to their generations, leaders. These lived in Jerusalem.

SAUL’S GENEALOGY REPEATED

[35] In Gibeon lived the father of Gibeon, Jeiel, and the name of his wife was Maacah, 36 and his firstborn son Abdon, then Zur, Kish, Baal, Ner, Nadab, 37 Gedor, Ahio, Zechariah, and Mikloth; 38 and Mikloth was the father of Shimeam; and these also lived opposite their kinsmen in Jerusalem, with their kinsmen. 39 Ner fathered Kish, Kish fathered Saul, Saul fathered Jonathan, Malchi-shua, Abinadab, and Eshbaal. 40 And the son of Jonathan was Merib-baal, and Merib-baal fathered Micah. 41 The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.[1] 42 And Ahaz fathered Jarah, and Jarah fathered Alemeth, Azmaveth, and Zimri. And Zimri fathered Moza. 43 Moza fathered Binea, and Rephaiah was his son, Eleasah his son, Azel his son. 44 Azel had six sons and these are their names: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan; these were the sons of Azel.

THE DEATH OF SAUL AND HIS SONS

10  Now the Philistines fought against Israel, and the men of Israel fled before the Philistines and fell slain on Mount Gilboa. 2 And the Philistines overtook Saul and his sons, and the Philistines struck down Jonathan and Abinadab and Malchi-shua, the sons of Saul. 3 The battle pressed hard against Saul, and the archers found him, and he was wounded by the archers. 4 Then Saul said to his armor-bearer, “Draw your sword and thrust me through with it, lest these uncircumcised come and mistreat me.” But his armor-bearer would not, for he feared greatly. Therefore Saul took his own sword and fell upon it. 5 And when his armor-bearer saw that Saul was dead, he also fell upon his sword and died. [6] Thus Saul died; he and his three sons and all his house died together. 7 And when all the men of Israel who were in the valley saw that the army[1] had fled and that Saul and his sons were dead, they abandoned their cities and fled, and the Philistines came and lived in them.

8 The next day, when the Philistines came to strip the slain, they found Saul and his sons fallen on Mount Gilboa. [9] And they stripped him and took his head and his armor, and sent messengers throughout the land of the Philistines to carry the good news to their idols and to the people. 10 And they put his armor in the temple of their gods and fastened his head in the temple of Dagon. 11 But when all Jabesh-gilead heard all that the Philistines had done to Saul, 12 all the valiant men arose and took away the body of Saul and the bodies of his sons, and brought them to Jabesh. And they buried their bones under the oak in Jabesh and fasted seven days. [13] So Saul died for his breach of faith. He broke faith with the LORD in that he did not keep the command of the LORD, and also consulted a medium, seeking guidance. [14] He did not seek guidance from the LORD. Therefore the LORD put him to death and turned the kingdom over to David the son of Jesse.

DAVID ANOINTED KING

11  Then all Israel gathered together to David at Hebron and said, “Behold, we are your bone and flesh. [2] In times past, even when Saul was king, it was you who led out and brought in Israel. And the LORD your God said to you, ‘You shall be shepherd of my people Israel, and you shall be prince over my people Israel.’” [3] So all the elders of Israel came to the king at Hebron, and David made a covenant with them at Hebron before the LORD. And they anointed David king over Israel, according to the word of the LORD by Samuel.

DAVID TAKES JERUSALEM

4 And David and all Israel went to Jerusalem, that is, Jebus, where the Jebusites were, the inhabitants of the land. [5] The inhabitants of Jebus said to David, “You will not come in here.” Nevertheless, David took the stronghold of Zion, that is, the city of David. 6 David said, “Whoever strikes the Jebusites first shall be chief and commander.” And Joab the son of Zeruiah went up first, so he became chief. 7 And David lived in the stronghold; therefore it was called the city of David. [8] And he built the city all around from the Millo in complete circuit, and Joab repaired the rest of the city. 9 And David became greater and greater, for the LORD of hosts was with him.

DAVID’S MIGHTY MEN

[10] Now these are the chiefs of David’s mighty men, who gave him strong support in his kingdom, together with all Israel, to make him king, according to the word of the LORD concerning Israel. 11 This is an account of David’s mighty men: Jashobeam, a Hachmonite, was chief of the three.[1] He wielded his spear against 300 whom he killed at one time.

12 And next to him among the three mighty men was Eleazar the son of Dodo, the Ahohite. 13 He was with David at Pas-dammim when the Philistines were gathered there for battle. There was a plot of ground full of barley, and the men fled from the Philistines. 14 But he took his[2] stand in the midst of the plot and defended it and killed the Philistines. And the LORD saved them by a great victory.

[15] Three of the thirty chief men went down to the rock to David at the cave of Adullam, when the army of Philistines was encamped in the Valley of Rephaim. 16 David was then in the stronghold, and the garrison of the Philistines was then at Bethlehem. 17 And David said longingly, “Oh that someone would give me water to drink from the well of Bethlehem that is by the gate!” 18 Then the three mighty men broke through the camp of the Philistines and drew water out of the well of Bethlehem that was by the gate and took it and brought it to David. But David would not drink it. He poured it out to the LORD 19 and said, “Far be it from me before my God that I should do this. Shall I drink the lifeblood of these men? For at the risk of their lives they brought it.” Therefore he would not drink it. These things did the three mighty men.

20 Now Abishai, the brother of Joab, was chief of the thirty.[3] And he wielded his spear against 300 men and killed them and won a name beside the three. 21 He was the most renowned[4] of the thirty[5] and became their commander, but he did not attain to the three.

22 And Benaiah the son of Jehoiada was a valiant man[6] of Kabzeel, a doer of great deeds. He struck down two heroes of Moab. He also went down and struck down a lion in a pit on a day when snow had fallen. 23 And he struck down an Egyptian, a man of great stature, five cubits[7] tall. The Egyptian had in his hand a spear like a weaver’s beam, but Benaiah went down to him with a staff and snatched the spear out of the Egyptian’s hand and killed him with his own spear. 24 These things did Benaiah the son of Jehoiada and won a name beside the three mighty men. 25 He was renowned among the thirty, but he did not attain to the three. And David set him over his bodyguard.

26 The mighty men were Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem, 27 Shammoth of Harod,[1] Helez the Pelonite, 28 Ira the son of Ikkesh of Tekoa, Abiezer of

Anathoth, 29 Sibbecai the Hushathite, Ilai the Ahohite, 30 Maharai of Netophah, Heled the son of Baanah of Netophah, 31 Ithai the son of Ribai of Gibeah of the people of Benjamin, Benaiah of Pirathon, 32 Hurai of the brooks of Gaash, Abiel the Arbathite, 33 Azmaveth of Baharum, Eliahba the Shaalbonite, 34 Hashem[2] the Gizonite, Jonathan the son of Shagee the Hararite, 35 Ahiam the son of Sachar the Hararite, Eliphal the son of Ur, 36 Hepher the Mecherathite, Ahijah the Pelonite, 37 Hezro of Carmel, Naarai the son of Ezbai, 38 Joel the brother of Nathan, Mibhar the son of Hagri, 39 Zelek the Ammonite, Naharai of Beeroth, the armor-bearer of Joab the son of Zeruiah, 40 Ira the Ithrite, Gareb the Ithrite, [41] Uriah the Hittite, Zabad the son of Ahlai, 42 Adina the son of Shiza the Reubenite, a leader of the Reubenites, and thirty with him, 43 Hanan the son of Maacah, and Joshaphat the Mithnite, 44 Uzzia the Ashterathite, Shama and Jeiel the sons of Hotham the Aroerite, 45 Jediael the son of Shimri, and Joha his brother, the Tizite, 46 Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite, 47 Eliel, and Obed, and Jaasiel the Mezobaite.

THE MIGHTY MEN JOIN DAVID

12  Now these are the men who came to David at Ziklag, while he could not move about freely because of Saul the son of Kish. And they were among the mighty men who helped him in war. [2] They were bowmen and could shoot arrows and sling stones with either the right or the left hand; they were Benjaminites, Saul’s kinsmen. 3 The chief was Ahiezer, then Joash, both sons of Shemaah of Gibeah; also Jeziel and Pelet, the sons of Azmaveth; Beracah, Jehu of Anathoth, 4 Ishmaiah of Gibeon, a mighty man among the thirty and a leader over the thirty; Jeremiah,[3] Jahaziel, Johanan, Jozabad of Gederah, 5 Eluzai,[4] Jerimoth, Bealiah, Shemariah, Shephatiah the Haruphite; 6 Elkanah, Isshiah, Azarel, Joezer, and Jashobeam, the Korahites; 7 And Joelah and Zebadiah, the sons of Jeroham of Gedor.

[8] From the Gadites there went over to David at the stronghold in the wilderness mighty and experienced warriors, expert with shield and spear, whose faces were like the faces of lions and who were swift as gazelles upon the mountains: 9 Ezer the chief, Obadiah second, Eliab third, 10 Mishmannah fourth, Jeremiah fifth, 11 Attai sixth, Eliel seventh, 12 Johanan eighth, Elzabad ninth, 13 Jeremiah tenth, Machbannai eleventh. 14 These Gadites were officers of the army; the least was a match for a hundred men and the greatest for a thousand. [15] These are the men who crossed the Jordan in the first month, when it was overflowing all its banks, and put to flight all those in the valleys, to the east and to the west.

16 And some of the men of Benjamin and Judah came to the stronghold to David. 17 David went out to meet them and said to them, “If you have come to me in friendship to help me, my heart will be joined to you; but if to betray me to my adversaries, although there is no wrong in my hands, then may the God of our fathers see and rebuke you.” [18] Then the Spirit clothed Amasai, chief of the thirty, and he said,

“We are yours, O David,

and with you, O son of Jesse!

Peace, peace to you,

and peace to your helpers! For your God helps you.”

Then David received them and made them officers of his troops.

[19] Some of the men of Manasseh deserted to David when he came with the Philistines for the battle against Saul. (Yet he did not help them, for the rulers of the Philistines took counsel and sent him away, saying, “At peril to our heads he will desert to his master Saul.”) [20] As he went to Ziklag, these men of Manasseh deserted to him: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, chiefs of thousands in Manasseh. 21 They helped David against the band of raiders, for they were all mighty men of valor and were commanders in the army. [22] For from day to day men came to David to help him, until there was a great army, like an army of God.

[23] These are the numbers of the divisions of the armed troops who came to David in Hebron to turn the kingdom of Saul over to him, according to the word of the LORD. 24 The men of Judah bearing shield and spear were 6,800 armed troops. 25 Of the Simeonites, mighty men of valor for war, 7,100. 26 Of the Levites 4,600. 27 The prince Jehoiada, of the house of Aaron, and with him 3,700. 28 Zadok, a young man mighty in valor, and twenty-two commanders from his own fathers’ house. 29 Of the Benjaminites, the kinsmen of Saul, 3,000, of whom the majority had to that point kept their allegiance to the house of Saul. 30 Of the Ephraimites 20,800, mighty men of valor, famous men in their fathers’ houses. 31 Of the halftribe of Manasseh 18,000, who were expressly named to come and make David king. 32 Of Issachar, men who had understanding of the times, to know what Israel ought to do, 200 chiefs, and all their kinsmen under their command. 33 Of Zebulun 50,000 seasoned troops, equipped for battle with all the weapons of war, to help David[1] with singleness of purpose. 34 Of Naphtali 1,000 commanders with whom were 37,000 men armed with shield and spear. 35 Of the Danites 28,600 men equipped for battle. 36 Of Asher 40,000 seasoned troops ready for battle. [37] Of the Reubenites and Gadites and the half-tribe of Manasseh from beyond the Jordan, 120,000 men armed with all the weapons of war.

[38] All these, men of war, arrayed in battle order, came to Hebron with a whole heart to make David king over all Israel. Likewise, all the rest of Israel were of a single mind to make David king. 39 And they were there with David for three days, eating and drinking, for their brothers had made preparation for them. 40 And also their relatives, from as far as Issachar and Zebulun and Naphtali, came bringing food on donkeys and on camels and on mules and on oxen, abundant provisions of flour, cakes of figs, clusters of raisins, and wine and oil, oxen and sheep, for there was joy in Israel.

THE ARK BROUGHT FROM KIRIATH-JEARIM

13  David consulted with the commanders of thousands and of hundreds, with every leader. [2] And David said to all the assembly of Israel, “If it seems good to you and from the LORD our God, let us send abroad to our brothers who remain in all the lands of Israel, as well as to the priests and Levites in the cities that have pasturelands, that they may be gathered to us. [3] Then let us bring again the ark of our God to us, for we did not seek it[1] in the days of Saul.” 4 All the assembly agreed to do so, for the thing was right in the eyes of all the people.

UZZAH AND THE ARK

[5] So David assembled all Israel from the Nile[2] of Egypt to Lebo-hamath, to bring the ark of God from Kiriath-jearim. [6] And David and all Israel went up to Baalah, that is, to Kiriathjearim that belongs to Judah, to bring up from there the ark of God, which is called by the name of the LORD who sits enthroned above the cherubim. [7] And they carried the ark of God on a new cart, from the house of Abinadab, and Uzzah and Ahio[3] were driving the cart. [8] And David and all Israel were celebrating before God with all their might, with song and lyres and harps and tambourines and cymbals and trumpets.

9 And when they came to the threshing floor of Chidon, Uzzah put out his hand to take hold of the ark, for the oxen stumbled. [10] And the anger of the LORD was kindled against Uzzah, and he struck him down because he put out his hand to the ark, and he died there before God. [11] And David was angry because the LORD had broken out against Uzzah. And that place is called Perez-uzza[4] to this day. [12] And David was afraid of God that day, and he said, “How can I bring the ark of God home to me?” [13] So David did not take the ark home into the city of David, but took it aside to the house of Obed-edom the Gittite. 14 And the ark of God remained with the household of Obed-edom in his house three months. And the LORD blessed the household of Obed-edom and all that he had.

DAVID’S WIVES AND CHILDREN

14  And Hiram king of Tyre sent messengers to David, and cedar trees, also masons and carpenters to build a house for him. [2] And David knew that the LORD had established him as king over Israel, and that his kingdom was highly exalted for the sake of his people Israel.

[3] And David took more wives in Jerusalem, and David fathered more sons and daughters. 4 These are the names of the children born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, 5 Ibhar, Elishua, Elpelet, 6 Nogah, Nepheg, Japhia, 7 Elishama, Beeliada and Eliphelet.

PHILISTINES DEFEATED

[8] When the Philistines heard that David had been anointed king over all Israel, all the Philistines went up to search for David. But David heard of it and went out against them. [9] Now the Philistines had come and made a raid in the Valley of Rephaim. 10 And David inquired of God, “Shall I go up against the Philistines? Will you give them into my hand?” And the LORD said to him, “Go up, and I will give them into your hand.” 11 And he went up to Baal-perazim, and David struck them down there. And David said, “God has broken through[1] my enemies by my hand, like a bursting flood.” Therefore the name of that place is called Baal-perazim.

[12] And they left their gods there, and David gave command, and they were burned.

13 And the Philistines yet again made a raid in the valley. 14 And when David again inquired of God, God said to him, “You shall not go up after them; go around and come against them opposite the balsam trees. 15 And when you hear the sound of marching in the tops of the balsam trees, then go out to battle, for God has gone out before you to strike down the army of the Philistines.” [16] And David did as God commanded him, and they struck down the Philistine army from Gibeon to Gezer. [17] And the fame of David went out into all lands, and the LORD brought the fear of him upon all nations.

THE ARK BROUGHT TO JERUSALEM

15  David[2] built houses for himself in the city of David. And he prepared a place for the ark of God and pitched a tent for it. [2] Then David said that no one but the Levites may carry the ark of God, for the LORD had chosen them to carry the ark of the LORD and to minister to him forever. 3 And David assembled all Israel at Jerusalem to bring up the ark of the LORD to its place, which he had prepared for it. [4] And David gathered together the sons of Aaron and the Levites: 5 of the sons of Kohath, Uriel the chief, with 120 of his brothers; 6 of the sons of Merari, Asaiah the chief, with 220 of his brothers; 7 of the sons of Gershom, Joel the chief, with

130 of his brothers; 8 of the sons of Elizaphan, Shemaiah the chief, with 200 of his brothers;

9 of the sons of Hebron, Eliel the chief, with 80 of his brothers; 10 of the sons of Uzziel, Amminadab the chief, with 112 of his brothers. [11] Then David summoned the priests Zadok and Abiathar, and the Levites Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab, 12 and said to them, “You are the heads of the fathers’ houses of the Levites. Consecrate yourselves, you and your brothers, so that you may bring up the ark of the LORD, the God of Israel, to the place that I have prepared for it. 13 Because you did not carry it the first time, the LORD our God broke out against us, because we did not seek him according to the rule.” 14 So the priests and the Levites consecrated themselves to bring up the ark of the LORD, the God of Israel.

[15] And the Levites carried the ark of God on their shoulders with the poles, as Moses had commanded according to the word of the LORD.

[16] David also commanded the chiefs of the Levites to appoint their brothers as the singers who should play loudly on musical instruments, on harps and lyres and cymbals, to raise sounds of joy. 17 So the Levites appointed Heman the son of Joel; and of his brothers Asaph the son of Berechiah; and of the sons of Merari, their brothers, Ethan the son of Kushaiah;

18 and with them their brothers of the second order, Zechariah, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, and Mikneiah, and the gatekeepers Obed-edom and Jeiel. 19 The singers, Heman, Asaph, and Ethan, were to sound bronze cymbals; 20 Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah were to play harps according to Alamoth; 21 but Mattithiah, Eliphelehu, Mikneiah, Obed-edom, Jeiel, and Azaziah were to lead with lyres according to the Sheminith. 22 Chenaniah, leader of the Levites in music, should direct the music, for he understood it. 23 Berechiah and Elkanah were to be gatekeepers for the ark. 24 Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, should blow the trumpets before the ark of God. Obed-edom and Jehiah were to be gatekeepers for the ark.

25 So David and the elders of Israel and the commanders of thousands went to bring up the ark of the covenant of the LORD from the house of Obed-edom with rejoicing. 26 And because God helped the Levites who were carrying the ark of the covenant of the LORD, they sacrificed seven bulls and seven rams. [27] David was clothed with a robe of fine linen, as also were all the Levites who were carrying the ark, and the singers and Chenaniah the leader of the music of the singers. And David wore a linen ephod. [28] So all Israel brought up the ark of the covenant of the LORD with shouting, to the sound of the horn, trumpets, and cymbals, and made loud music on harps and lyres.

[29] And as the ark of the covenant of the LORD came to the city of David, Michal the daughter of Saul looked out of the window and saw King David dancing and celebrating, and she despised him in her heart.

THE ARK PLACED IN A TENT

16  And they brought in the ark of God and set it inside the tent that David had pitched for it, and they offered burnt offerings and peace offerings before God. 2 And when David had finished offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD 3 and distributed to all Israel, both men and women, to each a loaf of bread, a portion of meat,[1] and a cake of raisins.

[4] Then he appointed some of the Levites as ministers before the ark of the LORD, to invoke, to thank, and to praise the LORD, the God of Israel. [5] Asaph was the chief, and second to him were Zechariah, Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-edom, and Jeiel, who were to play harps and lyres; Asaph was to sound the cymbals, 6 and Benaiah and Jahaziel the priests were to blow trumpets regularly before the ark of the covenant of God.

[7] Then on that day David first appointed that thanksgiving be sung to the LORD by Asaph and his brothers.

DAVID’S SONG OF THANKS

8 Oh give thanks to the LORD; call upon his name;

make known his deeds among the peoples!

9 Sing to him, sing praises to him;

tell of all his wondrous works!

10 Glory in his holy name;

let the hearts of those who seek the LORD rejoice!

[11] Seek the LORD and his strength;

seek his presence continually!

12 Remember the wondrous works that he has done,

his miracles and the judgments he uttered,

13 O offspring of Israel his servant,

children of Jacob, his chosen ones!

14 He is the LORD our God;

his judgments are in all the earth.

15 Remember his covenant forever,

the word that he commanded, for a thousand generations,

16 the covenant that he made with Abraham,

his sworn promise to Isaac,

17 which he confirmed to Jacob as a statute,

to Israel as an everlasting covenant,

18 saying, “To you I will give the land of Canaan,

as your portion for an inheritance.”

19 When you were few in number,

of little account, and sojourners in it,

20 wandering from nation to nation,

from one kingdom to another people,

21 he allowed no one to oppress them;

he rebuked kings on their account,

22 saying, “Touch not my anointed ones,

do my prophets no harm!”

23 Sing to the LORD, all the earth!

Tell of his salvation from day to day.

24 Declare his glory among the nations,

his marvelous works among all the peoples!

25 For great is the LORD, and greatly to be praised,

and he is to be feared above all gods.

26 For all the gods of the peoples are worthless idols,

but the LORD made the heavens.

27 Splendor and majesty are before him;

strength and joy are in his place.

28 Ascribe to the LORD, O families of the peoples,

ascribe to the LORD glory and strength!

29 Ascribe to the LORD the glory due his name;

bring an offering and come before him!

Worship the LORD in the splendor of holiness;[1]

30 tremble before him, all the earth;

yes, the world is established; it shall never be moved.

31 Let the heavens be glad, and let the earth rejoice,

and let them say among the nations, “The LORD reigns!”

32 Let the sea roar, and all that fills it;

let the field exult, and everything in it!

33 Then shall the trees of the forest sing for joy

before the LORD, for he comes to judge the earth.

34 Oh give thanks to the LORD, for he is good;

for his steadfast love endures forever!

35 Say also:

“Save us, O God of our salvation,

and gather and deliver us from among the nations,

that we may give thanks to your holy name

and glory in your praise.

36 Blessed be the LORD, the God of Israel,

from everlasting to everlasting!”

Then all the people said, “Amen!” and praised the LORD.

WORSHIP BEFORE THE ARK

37 So David left Asaph and his brothers there before the ark of the covenant of the LORD to minister regularly before the ark as each day required, [38] and also Obed-edom and his[2] sixtyeight brothers, while Obed-edom, the son of Jeduthun, and Hosah were to be gatekeepers.

[39] And he left Zadok the priest and his brothers the priests before the tabernacle of the LORD in the high place that was at Gibeon [40] to offer burnt offerings to the LORD on the altar of burnt offering regularly morning and evening, to do all that is written in the Law of the LORD that he commanded Israel. 41 With them were Heman and Jeduthun and the rest of those chosen and expressly named to give thanks to the LORD, for his steadfast love endures forever. 42 Heman and Jeduthun had trumpets and cymbals for the music and instruments

for sacred song. The sons of Jeduthun were appointed to the gate.

43 Then all the people departed each to his house, and David went home to bless his household.

THE LORD’S C OVENANT WITH DAVID

17  Now when David lived in his house, David said to Nathan the prophet, “Behold, I dwell in a house of cedar, but the ark of the covenant of the LORD is under a tent.” [2] And Nathan said to David, “Do all that is in your heart, for God is with you.”

[3] But that same night the word of the LORD came to Nathan, 4“Go and tell my servant David, ‘Thus says the LORD: It is not you who will build me a house to dwell in. 5 For I have not lived in a house since the day I brought up Israel to this day, but I have gone from tent to tent and from dwelling to dwelling. 6 In all places where I have moved with all Israel, did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people, saying, “Why have you not built me a house of cedar?”’ [7] Now, therefore, thus shall you say to my servant David, ‘Thus says the LORD of hosts, I took you from the pasture, from following the sheep, to be prince over my people Israel, 8 and I have been with you wherever you have gone and have cut off all your enemies from before you. And I will make for you a name, like the name of the great ones of the earth. 9 And I will appoint a place for my people Israel and will plant them, that they may dwell in their own place and be disturbed no more. And violent men shall waste them no more, as formerly, [10] from the time that I appointed judges over my people Israel. And I will subdue all your enemies. Moreover, I declare to you that the LORD will build you a house. 11 When your days are fulfilled to walk with your fathers, I will raise up your offspring after you, one of your own sons, and I will establish his kingdom.

12 He shall build a house for me, and I will establish his throne forever. [13] I will be to him a father, and he shall be to me a son. I will not take my steadfast love from him, as I took it from him who was before you, [14] but I will confirm him in my house and in my kingdom forever, and his throne shall be established forever.’” 15 In accordance with all these words, and in accordance with all this vision, Nathan spoke to David.

DAVID’S PRAYER

[16] Then King David went in and sat before the LORD and said, “Who am I, O LORD God, and what is my house, that you have brought me thus far? 17 And this was a small thing in your eyes, O God. You have also spoken of your servant’s house for a great while to come, and have shown me future generations,[1] O LORD God! 18 And what more can David say to you for honoring your servant? For you know your servant. 19 For your servant’s sake, O LORD, and according to your own heart, you have done all this greatness, in making known all these great things. 20 There is none like you, O LORD, and there is no God besides you, according to all that we have heard with our ears. 21 And who is like your people Israel, the one[2] nation on earth whom God went to redeem to be his people, making for yourself a name for great and awesome things, in driving out nations before your people whom you redeemed from Egypt? 22 And you made your people Israel to be your people forever, and you, O LORD, became their God. 23 And now, O LORD, let the word that you have spoken concerning your servant and concerning his house be established forever, and do as you have spoken, [24] and your name will be established and magnified forever, saying, ‘The LORD of hosts, the God of Israel, is Israel’s God,’ and the house of your servant David will be established before you.

25 For you, my God, have revealed to your servant that you will build a house for him. Therefore your servant has found courage to pray before you. 26 And now, O LORD, you are God, and you have promised this good thing to your servant. 27 Now you have been pleased to bless the house of your servant, that it may continue forever before you, for it is you, O LORD, who have blessed, and it is blessed forever.”

DAVID DEFEATS HIS ENEMIES

18  After this David defeated the Philistines and subdued them, and he took Gath and its villages out of the hand of the Philistines.

2 And he defeated Moab, and the Moabites became servants to David and brought tribute.

[3] David also defeated Hadadezer king of Zobah-Hamath, as he went to set up his monument[3] at the river Euphrates. [4] And David took from him 1,000 chariots, 7,000 horsemen, and 20,000 foot soldiers. And David hamstrung all the chariot horses, but left enough for 100 chariots. 5 And when the Syrians of Damascus came to help Hadadezer king of Zobah, David struck down 22,000 men of the Syrians. 6 Then David put garrisons[4] in Syria of Damascus, and the Syrians became servants to David and brought tribute. And the LORD gave victory to David[5] wherever he went. 7 And David took the shields of gold that were carried by the servants of Hadadezer and brought them to Jerusalem. [8] And from Tibhath and from Cun, cities of Hadadezer, David took a large amount of bronze. With it Solomon made the bronze sea and the pillars and the vessels of bronze.

9 When Tou king of Hamath heard that David had defeated the whole army of Hadadezer, king of Zobah, 10 he sent his son Hadoram to King David, to ask about his health and to bless him because he had fought against Hadadezer and defeated him; for Hadadezer had often been at war with Tou. And he sent all sorts of articles of gold, of silver, and of bronze. [11] These also King David dedicated to the LORD, together with the silver and gold that he had carried off from all the nations, from Edom, Moab, the Ammonites, the Philistines, and Amalek.

[12] And Abishai, the son of Zeruiah, killed 18,000 Edomites in the Valley of Salt. [13] Then he put garrisons in Edom, and all the Edomites became David’s servants. And the LORD gave victory to David wherever he went.

DAVID’S ADMINISTRATION

[14] So David reigned over all Israel, and he administered justice and equity to all his people.

15 And Joab the son of Zeruiah was over the army; and Jehoshaphat the son of Ahilud was recorder; [16] and Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests; and Shavsha was secretary; [17] and Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were the chief officials in the service of the king.

THE AMMONITES DISGRACE DAVID’S MEN

19  Now after this Nahash the king of the Ammonites died, and his son reigned in his place. 2 And David said, “I will deal kindly with Hanun the son of Nahash, for his father dealt kindly with me.” So David sent messengers to console him concerning his father. And David’s servants came to the land of the Ammonites to Hanun to console him. 3 But the princes of the Ammonites said to Hanun, “Do you think, because David has sent comforters to you, that he is honoring your father? Have not his servants come to you to search and to overthrow and to spy out the land?” 4 So Hanun took David’s servants and shaved them and cut off their garments in the middle, at their hips, and sent them away; 5 and they departed. When David was told concerning the men, he sent messengers to meet them, for the men were greatly ashamed. And the king said, “Remain at Jericho until your beards have grown and then return.”

[6] When the Ammonites saw that they had become a stench to David, Hanun and the Ammonites sent 1,000 talents[1] of silver to hire chariots and horsemen from Mesopotamia, from Aram-maacah, and from Zobah. [7] They hired 32,000 chariots and the king of Maacah with his army, who came and encamped before Medeba. And the Ammonites were mustered from their cities and came to battle. 8 When David heard of it, he sent Joab and all the army of the mighty men. 9 And the Ammonites came out and drew up in battle array at the entrance of the city, and the kings who had come were by themselves in the open country.

AMMONITES AND SYRIANS DEFEATED

10 When Joab saw that the battle was set against him both in front and in the rear, he chose some of the best men of Israel and arrayed them against the Syrians. 11 The rest of his men he put in the charge of Abishai his brother, and they were arrayed against the Ammonites. 12 And he said, “If the Syrians are too strong for me, then you shall help me, but if the Ammonites are too strong for you, then I will help you. 13 Be strong, and let us use our strength for our people and for the cities of our God, and may the LORD do what seems good to him.” 14 So Joab and the people who were with him drew near before the Syrians for battle, and they fled before him. 15 And when the Ammonites saw that the Syrians fled, they likewise fled before Abishai, Joab’s brother, and entered the city. Then Joab came to Jerusalem.

16 But when the Syrians saw that they had been defeated by Israel, they sent messengers and brought out the Syrians who were beyond the Euphrates,[1] with Shophach the commander of the army of Hadadezer at their head. [17] And when it was told to David, he gathered all Israel together and crossed the Jordan and came to them and drew up his forces against them. And when David set the battle in array against the Syrians, they fought with him. [18] And the Syrians fled before Israel, and David killed of the Syrians the men of 7,000 chariots and 40,000 foot soldiers, and put to death also Shophach the commander of their army. 19 And when the servants of Hadadezer saw that they had been defeated by Israel, they made peace with David and became subject to him. So the Syrians were not willing to save the Ammonites anymore.

THE CAPTURE OF RABBAH

20  In the spring of the year, the time when kings go out to battle, Joab led out the army and ravaged the country of the Ammonites and came and besieged Rabbah. But David remained at Jerusalem. And Joab struck down Rabbah and overthrew it. [2] And David took the crown of their king from his head. He found that it weighed a talent[2] of gold, and in it was a precious stone. And it was placed on David’s head. And he brought out the spoil of the city, a very great amount. 3 And he brought out the people who were in it and set them to labor[3] with saws and iron picks and axes.[4] And thus David did to all the cities of the Ammonites. Then David and all the people returned to Jerusalem.

PHILISTINE GIANTS KILLED

[4] And after this there arose war with the Philistines at Gezer. Then Sibbecai the Hushathite struck down Sippai, who was one of the descendants of the giants, and the Philistines were subdued. 5 And there was again war with the Philistines, and Elhanan the son of Jair struck down Lahmi the brother of Goliath the Gittite, the shaft of whose spear was like a weaver’s beam. 6 And there was again war at Gath, where there was a man of great stature, who had six fingers on each hand and six toes on each foot, twenty-four in number, and he also was descended from the giants. 7 And when he taunted Israel, Jonathan the son of Shimea, David’s brother, struck him down. 8 These were descended from the giants in Gath, and they fell by the hand of David and by the hand of his servants.

DAVID’S CENSUS BRINGS PESTILENCE

21  Then Satan stood against Israel and incited David to number Israel. 2 So David said to Joab and the commanders of the army, “Go, number Israel, from Beersheba to Dan, and bring me a report, that I may know their number.” [3] But Joab said, “May the LORD add to his people a hundred times as many as they are! Are they not, my lord the king, all of them my lord’s servants? Why then should my lord require this? Why should it be a cause of guilt for Israel?” [4] But the king’s word prevailed against Joab. So Joab departed and went throughout all Israel and came back to Jerusalem. [5] And Joab gave the sum of the numbering of the people to David. In all Israel there were 1,100,000 men who drew the sword, and in Judah 470,000 who drew the sword. [6] But he did not include Levi and Benjamin in the numbering, for the king’s command was abhorrent to Joab.

7 But God was displeased with this thing, and he struck Israel. [8] And David said to God, “I have sinned greatly in that I have done this thing. But now, please take away the iniquity of your servant, for I have acted very foolishly.” [9] And the LORD spoke to Gad, David’s seer, saying, 10 “Go and say to David, ‘Thus says the LORD, Three things I offer you; choose one of them, that I may do it to you.’” 11 So Gad came to David and said to him, “Thus says the LORD, ‘Choose what you will: [12] either three years of famine, or three months of devastation by your foes while the sword of your enemies overtakes you, or else three days of the sword of the LORD, pestilence on the land, with the angel of the LORD destroying throughout all the territory of Israel.’ Now decide what answer I shall return to him who sent me.” [13] Then David said to Gad, “I am in great distress. Let me fall into the hand of the LORD, for his mercy is very great, but do not let me fall into the hand of man.”

[14] So the LORD sent a pestilence on Israel, and 70,000 men of Israel fell. [15] And God sent the angel to Jerusalem to destroy it, but as he was about to destroy it, the LORD saw, and he relented from the calamity. And he said to the angel who was working destruction, “It is enough; now stay your hand.” And the angel of the LORD was standing by the threshing floor of Ornan the Jebusite. [16] And David lifted his eyes and saw the angel of the LORD standing between earth and heaven, and in his hand a drawn sword stretched out over Jerusalem. Then David and the elders, clothed in sackcloth, fell upon their faces. [17] And David said to God, “Was it not I who gave command to number the people? It is I who have sinned and done great evil. But these sheep, what have they done? Please let your hand, O LORD my God, be against me and against my father’s house. But do not let the plague be on your people.”

DAVID BUILDS AN ALTA R

[18] Now the angel of the LORD had commanded Gad to say to David that David should go up and raise an altar to the LORD on the threshing floor of Ornan the Jebusite. 19 So David went up at Gad’s word, which he had spoken in the name of the LORD. [20] Now Ornan was threshing wheat. He turned and saw the angel, and his four sons who were with him hid themselves.

[21] As David came to Ornan, Ornan looked and saw David and went out from the threshing floor and paid homage to David with his face to the ground. [22] And David said to Ornan, “Give me the site of the threshing floor that I may build on it an altar to the LORD—give it to me at its full price—that the plague may be averted from the people.” 23 Then Ornan said to David, “Take it, and let my lord the king do what seems good to him. See, I give the oxen for burnt offerings and the threshing sledges for the wood and the wheat for a grain offering; I give it all.” 24 But King David said to Ornan, “No, but I will buy them for the full price. I will not take for the LORD what is yours, nor offer burnt offerings that cost me nothing.” [25] So David paid Ornan 600 shekels[1] of gold by weight for the site. [26] And David built there an altar to the LORD and presented burnt offerings and peace offerings and called on the LORD, and the LORD[2] answered him with fire from heaven upon the altar of burnt offering. 27 Then the LORD commanded the angel, and he put his sword back into its sheath.

[28] At that time, when David saw that the LORD had answered him at the threshing floor of Ornan the Jebusite, he sacrificed there. 29 For the tabernacle of the LORD, which Moses had made in the wilderness, and the altar of burnt offering were at that time in the high place at Gibeon, 30 but David could not go before it to inquire of God, for he was afraid of the sword of the angel of the LORD.

22  Then David said, “Here shall be the house of the LORD God and here the altar of burnt offering for Israel.”

DAVID PREPARES FOR TEMPLE BUILDING

[2] David commanded to gather together the resident aliens who were in the land of Israel, and he set stonecutters to prepare dressed stones for building the house of God. [3] David also provided great quantities of iron for nails for the doors of the gates and for clamps, as well as bronze in quantities beyond weighing, 4 and cedar timbers without number, for the Sidonians and Tyrians brought great quantities of cedar to David. [5] For David said, “Solomon my son is young and inexperienced, and the house that is to be built for the LORD must be exceedingly magnificent, of fame and glory throughout all lands. I will therefore make preparation for it.” So David provided materials in great quantity before his death.

SOLOMON CHARGED TO BUILD THE TEMPLE

[6] Then he called for Solomon his son and charged him to build a house for the LORD, the God of Israel. [7] David said to Solomon, “My son, I had it in my heart to build a house to the name of the LORD my God. [8] But the word of the LORD came to me, saying, ‘You have shed much blood and have waged great wars. You shall not build a house to my name, because you have shed so much blood before me on the earth. [9] Behold, a son shall be born to you who shall be a man of rest. I will give him rest from all his surrounding enemies. For his name shall be Solomon, and I will give peace and quiet to Israel in his days. [10] He shall build a house for my name. He shall be my son, and I will be his father, and I will establish his royal throne in Israel forever.’

11 “Now, my son, the LORD be with you, so that you may succeed in building the house of the LORD your God, as he has spoken concerning you. [12] Only, may the LORD grant you discretion and understanding, that when he gives you charge over Israel you may keep the law of the LORD your God. [13] Then you will prosper if you are careful to observe the statutes and the rules that the LORD commanded Moses for Israel. Be strong and courageous. Fear not; do not be dismayed. 14 With great pains I have provided for the house of the LORD 100,000 talents[1] of gold, a million talents of silver, and bronze and iron beyond weighing, for there is so much of it; timber and stone, too, I have provided. To these you must add. 15 You have an abundance of workmen: stonecutters, masons, carpenters, and all kinds of craftsmen without number, skilled in working 16 gold, silver, bronze, and iron. Arise and work! The LORD be with you!”

[17] David also commanded l all the leaders of Israel to help Solomon his son, saying, [18] “Is not the LORD your God with you? And has he not given you peace on every side? For he has delivered the inhabitants of the land into my hand, and the land is subdued before the LORD and his people. [19] Now set your mind and heart to seek the LORD your God. Arise and build the sanctuary of the LORD God, so that the ark of the covenant of the LORD and the holy vessels of God may be brought into a house built for the name of the LORD.”

DAVID ORGANIZES THE LEVITES

23  When David was old and full of days, he made Solomon his son king over Israel. [2] David[2] assembled all the leaders of Israel and the priests and the Levites. [3] The Levites, thirty years old and upward, were numbered, and the total was 38,000 men. 4 “Twenty-four thousand of these,” David said,[3] “shall have charge of the work in the house of the LORD, 6,000 shall be officers and judges, [5] 4,000 gatekeepers, and 4,000 shall offer praises to the LORD with the instruments that I have made for praise.” [6] And David organized them in divisions corresponding to the sons of Levi: Gershon, Kohath, and Merari.

7 The sons of Gershon[1] were Ladan and Shimei. 8 The sons of Ladan: Jehiel the chief, and Zetham, and Joel, three. 9 The sons of Shimei: Shelomoth, Haziel, and Haran, three. These were the heads of the fathers’ houses of Ladan. 10 And the sons of Shimei: Jahath, Zina, and Jeush and Beriah. These four were the sons of Shimei. [11] Jahath was the chief, and Zizah the second; but Jeush and Beriah did not have many sons, therefore they became counted as a single father’s house.

12 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel, four. 13 The sons of Amram: Aaron and Moses. Aaron was set apart to dedicate the most holy things, that he and his sons forever should make offerings before the LORD and minister to him and pronounce blessings in his name forever. 14 But the sons of Moses the man of God were named among the tribe of Levi. 15 The sons of Moses: Gershom and Eliezer. 16 The sons of Gershom: Shebuel the chief. 17 The sons of Eliezer: Rehabiah the chief. Eliezer had no other sons, but the sons of Rehabiah were very many. 18 The sons of Izhar: Shelomith the chief. 19 The sons of Hebron: Jeriah the chief, Amariah the second, Jahaziel the third, and Jekameam the fourth. 20 The sons of Uzziel: Micah the chief and Isshiah the second.

21 The sons of Merari: Mahli and Mushi. The sons of Mahli: Eleazar and Kish. 22 Eleazar died having no sons, but only daughters; their kinsmen, the sons of Kish, married them. 23 The sons of Mushi: Mahli, Eder, and Jeremoth, three.

[24] These were the sons of Levi by their fathers’ houses, the heads of fathers’ houses as they were listed according to the number of the names of the individuals from twenty years old and upward who were to do the work for the service of the house of the LORD. 25 For David said, “The LORD, the God of Israel, has given rest to his people, and he dwells in Jerusalem forever. 26 And so the Levites no longer need to carry the tabernacle or any of the things for its service.” [27] For by the last words of David the sons of Levi were numbered from twenty years old and upward. [28] For their duty was to assist the sons of Aaron for the service of the house of the LORD, having the care of the courts and the chambers, the cleansing of all that is holy, and any work for the service of the house of God. 29 Their duty was also to assist with the showbread, the flour for the grain offering, the wafers of unleavened bread, the baked offering, the offering mixed with oil, and all measures of quantity or size. 30 And they were to stand every morning, thanking and praising the LORD, and likewise at evening, 31 and whenever burnt offerings were offered to the LORD on Sabbaths, new moons, and feast days, according to the number required of them, regularly before the LORD. 32 Thus they were to keep charge of the tent of meeting and the sanctuary, and to attend the sons of Aaron, their brothers, for the service of the house of the LORD.

DAVID ORGANIZES THE PRIESTS

24  The divisions of the sons of Aaron were these. The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar. [2] But Nadab and Abihu died before their father and had no children, so Eleazar and Ithamar became the priests. [3] With the help of Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, David organized them according to the appointed duties in their service. 4 Since more chief men were found among the sons of Eleazar than among the sons of Ithamar, they organized them under sixteen heads of fathers’ houses of the sons of Eleazar, and eight of the sons of Ithamar. [5] They divided them by lot, all alike, for there were sacred officers and officers of God among both the sons of Eleazar and the sons of Ithamar. [6] And the scribe Shemaiah, the son of Nethanel, a Levite, recorded them in the presence of the king and the princes and Zadok the priest and Ahimelech the son of Abiathar and the heads of the fathers’ houses of the priests and of the Levites, one father’s house being chosen for Eleazar and one chosen for Ithamar.

[7] The first lot fell to Jehoiarib, the second to Jedaiah, 8 the third to Harim, the fourth to Seorim, 9 the fifth to Malchijah, the sixth to Mijamin, [10] the seventh to Hakkoz, the eighth to Abijah, 11 the ninth to Jeshua, the tenth to Shecaniah, 12 the eleventh to Eliashib, the twelfth to Jakim, 13 the thirteenth to Huppah, the fourteenth to Jeshebeab, 14 the fifteenth to Bilgah, the sixteenth to Immer, 15 the seventeenth to Hezir, the eighteenth to Happizzez, 16 the nineteenth to Pethahiah, the twentieth to Jehezkel, 17 the twenty-first to Jachin, the twenty-second to Gamul, 18 the twenty-third to Delaiah, the twenty-fourth to Maaziah. 19 These had as their appointed duty in their service to come into the house of the LORD according to the procedure established for them by Aaron their father, as the LORD God of Israel had commanded him.

[20] And of the rest of the sons of Levi: of the sons of Amram, Shubael; of the sons of Shubael, Jehdeiah. 21 Of Rehabiah: of the sons of Rehabiah, Isshiah the chief. 22 Of the Izharites, Shelomoth; of the sons of Shelomoth, Jahath. 23 The sons of Hebron:[1] Jeriah the chief,[2] Amariah the second, Jahaziel the third, Jekameam the fourth. 24 The sons of Uzziel, Micah; of the sons of Micah, Shamir. 25 The brother of Micah, Isshiah; of the sons of Isshiah, Zechariah. 26 The sons of Merari: Mahli and Mushi. The sons of Jaaziah: Beno.[3] 27 The sons of Merari: of Jaaziah, Beno, Shoham, Zaccur, and Ibri. 28 Of Mahli: Eleazar, who had no sons. 29 Of Kish, the sons of Kish: Jerahmeel. 30 The sons of Mushi: Mahli, Eder, and Jerimoth. These were the sons of the Levites according to their fathers’ houses. [31] These also, the head of each father’s house and his younger brother alike, cast lots, just as their brothers the sons of Aaron, in the presence of King David, Zadok, Ahimelech, and the heads of fathers’ houses of the priests and of the Levites.

DAVID ORGANIZES THE MUSICIANS

25  David and the chiefs of the service also set apart for the service the sons of Asaph, and of Heman, and of Jeduthun, who prophesied with lyres, with harps, and with Of the sons of Asaph: cymbals. The list of those who did the work and of their duties was: 2 Zaccur, Joseph, Nethaniah, and Asharelah, sons of Asaph, under the direction of Asaph, who prophesied under the direction of the king. 3 Of Jeduthun, the sons of Jeduthun: Gedaliah, Zeri, Jeshaiah, Shimei,[1] Hashabiah, and Mattithiah, six, under the direction of their father Jeduthun, who prophesied with the lyre in thanksgiving and praise to the LORD. 4 Of Heman, the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth. 5 All these were the sons of Heman the king’s seer, according to the promise of God to exalt him, for God had given Heman fourteen sons and three daughters. 6 They were all under the direction of their father in the music in the house of the LORD with cymbals, harps, and lyres for the service of the house of God. Asaph, Jeduthun, and Heman were under the order of the king. 7 The number of them along with their brothers, who were trained in singing to the LORD, all who were skillful, was 288. [8] And they cast lots for their duties, small and great, teacher and pupil alike.

[9] The first lot fell for Asaph to Joseph; the second to Gedaliah, to him and his brothers and his sons, twelve; 10 the third to Zaccur, his sons and his brothers, twelve; 11 the fourth to Izri, his sons and his brothers, twelve; 12 the fifth to Nethaniah, his sons and his brothers, twelve; 13 the sixth to Bukkiah, his sons and his brothers, twelve; 14 the seventh to Jesharelah, his sons and his brothers, twelve; 15 the eighth to Jeshaiah, his sons and his brothers, twelve; 16 the ninth to Mattaniah, his sons and his brothers, twelve; 17 the tenth to Shimei, his sons and his brothers, twelve; 18 the eleventh to Azarel, his sons and his brothers, twelve; 19 the twelfth to Hashabiah, his sons and his brothers, twelve; 20 to the thirteenth, Shubael, his sons and his brothers, twelve; 21 to the fourteenth, Mattithiah, his sons and his brothers, twelve; 22 to the fifteenth, to Jeremoth, his sons and his brothers, twelve; 23 to the sixteenth, to Hananiah, his sons and his brothers, twelve; 24 to the seventeenth, to Joshbekashah, his sons and his brothers, twelve; 25 to the eighteenth, to Hanani, his sons and his brothers, twelve; 26 to the nineteenth, to Mallothi, his sons and his brothers, twelve; 27 to the twentieth, to Eliathah, his sons and his brothers, twelve; 28 to the twenty-first, to Hothir, his sons and his brothers, twelve; 29 to the twenty-second, to Giddalti, his sons and his brothers, twelve; 30 to the twenty-third, to Mahazioth, his sons and his brothers, twelve; 31 to the twenty-fourth, to Romamti-ezer, his sons and his brothers, twelve.

DIVISIONS OF THE GATEKEEPERS

26  As for the divisions of the gatekeepers: of the Korahites, Meshelemiah the son of Kore, of the sons of Asaph. 2 And Meshelemiah had sons: Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth, 3 Elam the fifth, Jehohanan the sixth, Eliehoenai the seventh. [4] And Obed-edom had sons: Shemaiah the firstborn, Jehozabad the second, Joah the third, Sachar the fourth, Nethanel the fifth, [5] Ammiel the sixth, Issachar the seventh, Peullethai the eighth, for God blessed him. 6 Also to his son Shemaiah were sons born who were rulers in their fathers’ houses, for they were men of great ability. 7 The sons of Shemaiah: Othni, Rephael, Obed and Elzabad, whose brothers were able men, Elihu and Semachiah. 8 All these were of the sons of Obed-edom with their sons and brothers, able men qualified for the service; sixty-two of Obed-edom. 9 And Meshelemiah had sons and brothers, able men, eighteen. 10 And Hosah, of the sons of Merari, had sons: Shimri the chief (for though he was not the firstborn, his father made him chief), 11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brothers of Hosah were thirteen.

12 These divisions of the gatekeepers, corresponding to their chief men, had duties, just as their brothers did, ministering in the house of the LORD. [13] And they cast lots by fathers’ houses, small and great alike, for their gates. [14] The lot for the east fell to Shelemiah. They cast lots also for his son Zechariah, a shrewd counselor, and his lot came out for the north. [15] Obed-edom’s came out for the south, and to his sons was allotted the gatehouse. [16] For Shuppim and Hosah it came out for the west, at the gate of Shallecheth on the road that goes up. Watch corresponded to watch. 17 On the east there were six each day,[1] on the north four each day, on the south four each day, as well as two and two at the gatehouse. 18 And for the colonnade[2] on the west there were four at the road and two at the colonnade. 19 These were the divisions of the gatekeepers among the Korahites and the sons of Merari.

TREASURERS AND OTHER OFFICIALS

[20] And of the Levites, Ahijah had charge of the treasuries of the house of God and the treasuries of the dedicated gifts. 21 The sons of Ladan, the sons of the Gershonites belonging to Ladan, the heads of the fathers’ houses belonging to Ladan the Gershonite: Jehieli.[3]

22 The sons of Jehieli, Zetham, and Joel his brother, were in charge of the treasuries of the house of the LORD. 23 Of the Amramites, the Izharites, the Hebronites, and the Uzzielites—24 and Shebuel the son of Gershom, son of Moses, was chief officer in charge of the treasuries. 25 His brothers: from Eliezer were his son Rehabiah, and his son Joram, and his son Zichri, and his son Shelomoth. [26] This Shelomoth and his brothers were in charge of all the treasuries of the dedicated gifts that David the king and the heads of the fathers’ houses and the officers of the thousands and the hundreds and the commanders of the army had dedicated. 27 From spoil won in battles they dedicated gifts for the maintenance of the house of the LORD. 28 Also all that Samuel the seer and Saul the son of Kish and Abner the son of Ner and Joab the son of Zeruiah had dedicated—all dedicated gifts were in the care of Shelomoth[4] and his brothers.

[29] Of the Izharites, Chenaniah and his sons were appointed to external duties for Israel, as officers and judges. 30 Of the Hebronites, Hashabiah and his brothers, 1,700 men of ability, had the oversight of Israel westward of the Jordan for all the work of the LORD and for the service of the king. [31] Of the Hebronites, Jerijah was chief of the Hebronites of whatever genealogy or fathers’ houses. (In the fortieth year of David’s reign search was made and men of great ability among them were found at Jazer in Gilead.) 32 King David appointed him and his brothers, 2,700 men of ability, heads of fathers’ houses, to have the oversight of the Reubenites, the Gadites and the half-tribe of the Manassites for everything pertaining to God and for the affairs of the king.

MILITARY DIVISIONS

27  This is the number of the people of Israel, the heads of fathers’ houses, the commanders of thousands and hundreds, and their officers who served the king in all matters concerning the divisions that came and went, month after month throughout the year, each division numbering 24,000:

[2] Jashobeam the son of Zabdiel was in charge of the first division in the first month; in his division were 24,000. 3 He was a descendant of Perez and was chief of all the commanders. He served for the first month. 4 Dodai the Ahohite[1] was in charge of the division of the second month; in his division were 24,000. 5 The third commander, for the third month, was Benaiah, the son of Jehoiada the chief priest; in his division were 24,000. 6 This is the Benaiah who was a mighty man of the thirty and in command of the thirty; Ammizabad his son was in charge of his division.[2] 7 Asahel the brother of Joab was fourth, for the fourth month, and his son Zebadiah after him; in his division were 24,000. 8 The fifth commander, for the fifth month, was Shamhuth the Izrahite; in his division were 24,000. 9 Sixth, for the sixth month, was Ira, the son of Ikkesh the Tekoite; in his division were 24,000. 10 Seventh, for the seventh month, was Helez the Pelonite, of the sons of Ephraim; in his division were 24,000. 11 Eighth, for the eighth month, was Sibbecai the Hushathite, of the Zerahites; in his division were 24,000. 12 Ninth, for the ninth month, was Abiezer of Anathoth, a Benjaminite; in his division were 24,000. 13 Tenth, for the tenth month, was Maharai of Netophah, of the Zerahites; in his division were 24,000. 14 Eleventh, for the eleventh month, was Benaiah of Pirathon, of the sons of Ephraim; in his division were 24,000. 15 Twelfth, for the twelfth month, was Heldai the Netophathite, of Othniel; in his division were 24,000.

LEADERS OF TRIBES

[16] Over the tribes of Israel, for the Reubenites, Eliezer the son of Zichri was chief officer; for the Simeonites, Shephatiah the son of Maacah; 17 for Levi, Hashabiah the son of Kemuel; for Aaron, Zadok; 18 for Judah, Elihu, one of David’s brothers; for Issachar, Omri the son of Michael; 19 for Zebulun, Ishmaiah the son of Obadiah; for Naphtali, Jeremoth the son of Azriel; 20 for the Ephraimites, Hoshea the son of Azaziah; for the half-tribe of Manasseh, Joel the son of Pedaiah; 21 for the half-tribe of Manasseh in Gilead, Iddo the son of Zechariah; for Benjamin, Jaasiel the son of Abner; 22 for Dan, Azarel the son of Jeroham. These were the leaders of the tribes of Israel. [23] David did not count those below twenty years of age, for the LORD had promised to make Israel as many as the stars of heaven. [24] Joab the son of Zeruiah began to count, but did not finish. Yet wrath came upon Israel for this, and the number was not entered in the chronicles of King David.

[25] Over the king’s treasuries was Azmaveth the son of Adiel; and over the treasuries in the country, in the cities, in the villages, and in the towers, was Jonathan the son of Uzziah; 26 and over those who did the work of the field for tilling the soil was Ezri the son of Chelub; 27 and over the vineyards was Shimei the Ramathite; and over the produce of the vineyards for the wine cellars was Zabdi the Shiphmite. 28 Over the olive and sycamore trees in the Shephelah was Baal-hanan the Gederite; and over the stores of oil was Joash. 29 Over the herds that pastured in Sharon was Shitrai the Sharonite; over the herds in the valleys was Shaphat the son of Adlai. 30 Over the camels was Obil the Ishmaelite; and over the donkeys was Jehdeiah the Meronothite. Over the flocks was Jaziz the Hagrite. 31 All these were stewards of King David’s property.

[32] Jonathan, David’s uncle, was a counselor, being a man of understanding and a scribe. He and Jehiel the son of Hachmoni attended the king’s sons. 33 Ahithophel was the king’s counselor, and Hushai the Archite was the king’s friend. 34 Ahithophel was succeeded by Jehoiada the son of Benaiah, and Abiathar. Joab was commander of the king’s army.

DAVID’S CHARGE TO ISRAEL

28  David assembled at Jerusalem all the officials of Israel, the officials of the tribes, the officers of the divisions that served the king, the commanders of thousands, the commanders of hundreds, the stewards of all the property and livestock of the king and his sons, together with the palace officials, the mighty men and all the seasoned warriors. 2 Then King David rose to his feet and said: “Hear me, my brothers and my people. I had it in my heart to build a house of rest for the ark of the covenant of the LORD and for the footstool of our God, and I made preparations for building. [3] But God said to me, ‘You may not build a house for my name, for you are a man of war and have shed blood.’ [4] Yet the LORD God of Israel chose me from all my father’s house to be king over Israel forever. For he chose Judah as leader, and in the house of Judah my father’s house, and among my father’s sons he took pleasure in me to make me king over all Israel. [5] And of all my sons (for the LORD has given me many sons) he has chosen Solomon my son to sit on the throne of the kingdom of the LORD over Israel. [6] He said to me, ‘It is Solomon your son who shall build my house and my courts, for I have chosen him to be my son, and I will be his father. [7] I will establish his kingdom forever if he continues strong in keeping my commandments and my rules, as he is today.’ [8] Now therefore in the sight of all Israel, the assembly of the LORD, and in the hearing of our God, observe and seek out all the commandments of the LORD your God, that you may possess this good land and leave it for an inheritance to your children after you forever.

DAVID’S CHARGE TO SOLOMON

[9] “And you, Solomon my son, know the God of your father and serve him with a whole heart and with a willing mind, for the LORD searches all hearts and understands every plan and thought. If you seek him, he will be found by you, but if you forsake him, he will cast you off forever. 10 Be careful now, for the LORD has chosen you to build a house for the sanctuary; be strong and do it.”

11 Then David gave Solomon his son the plan of the vestibule of the temple,[1] and of its houses, its treasuries, its upper rooms, and its inner chambers, and of the room for the mercy seat; [12] and the plan of all that he had in mind for the courts of the house of the LORD, all the surrounding chambers, the treasuries of the house of God, and the treasuries for dedicated gifts; 13 for the divisions of the priests and of the Levites, and all the work of the service in the house of the LORD; for all the vessels for the service in the house of the LORD, 14 the weight of gold for all golden vessels for each service, the weight of silver vessels for each service, 15 the weight of the golden lampstands and their lamps, the weight of gold for each lampstand and its lamps, the weight of silver for a lampstand and its lamps, according to the use of each lampstand in the service, 16 the weight of gold for each table for the showbread, the silver for the silver tables, 17 and pure gold for the forks, the basins and the cups; for the golden bowls and the weight of each; for the silver bowls and the weight of each; 18 for the altar of incense made of refined gold, and its weight; also his plan for the golden chariot of the cherubim that spread their wings and covered the ark of the covenant of the LORD. [19] “All this he made clear to me in writing from the hand of the LORD, all the work to be done according to the plan.”

[20] Then David said to Solomon his son, “Be strong and courageous and do it. Do not be afraid and do not be dismayed, for the LORD God, even my God, is with you. He will not leave you or forsake you, until all the work for the service of the house of the LORD is finished. [21] And behold the divisions of the priests and the Levites for all the service of the house of God; and with you in all the work will be every willing man who has skill for any kind of service; also the officers and all the people will be wholly at your command.”

OFFERINGS FOR THE TEMPLE

29  And David the king said to all the assembly, “Solomon my son, whom alone God has chosen, is young and inexperienced, and the work is great, for the palace will LORD God. [2] So I have provided for the house of my God, so far as not be for man but for the I was able, the gold for the things of gold, the silver for the things of silver, and the bronze for the things of bronze, the iron for the things of iron, and wood for the things of wood, besides great quantities of onyx and stones for setting, antimony, colored stones, all sorts of precious stones and marble. [3] Moreover, in addition to all that I have provided for the holy house, I have a treasure of my own of gold and silver, and because of my devotion to the house of my God I give it to the house of my God: 4 3,000 talents[1] of gold, of the gold of Ophir, and 7,000 talents of refined silver, for overlaying the walls of the house,[2] 5 and for all the work to be done by craftsmen, gold for the things of gold and silver for the things of silver. Who then will offer willingly, consecrating himself[3] today to the LORD?”

6 Then the leaders of fathers’ houses made their freewill offerings, as did also the leaders of the tribes, the commanders of thousands and of hundreds, and the officers over the king’s work. [7] They gave for the service of the house of God 5,000 talents and 10,000 darics[4] of gold, 10,000 talents of silver, 18,000 talents of bronze and 100,000 talents of iron. 8 And whoever had precious stones gave them to the treasury of the house of the LORD, in the care of Jehiel the Gershonite. 9 Then the people rejoiced because they had given willingly, for with a whole heart they had offered freely to the LORD. David the king also rejoiced greatly.

THE INCOMPREHENSIBILITY OF GOD

John Calvin said that God speaks to us in a kind of lisping. As parents engage in “baby talk” when addressing their infant children, so God, in order to communicate with us lowly mortals, must condescend to speak to us in lisps.

No human being has the ability to understand God exhaustively. There is a built-in barrier that prohibits a total, comprehensive understanding of God. We are finite creatures; God is an infinite being. Therein lies our problem. How shall the finite comprehend the infinite? Medieval theologians had a phrase that has become a dominant axiom for all subsequent study of theology, “The finite cannot grasp (or contain) the infinite.” Nothing is more obvious than that an infinite object cannot be squeezed into a finite space.

This axiom conveys one of the most important doctrines of orthodox Christianity. It is the doctrine of the incomprehensibility of God. The term can be misleading. It may suggest to us that since the finite cannot “grasp” the infinite, that we can know nothing about God. If God is beyond human comprehension, does that not suggest that all of our religious talk is only so much theological babbling and that we are left with, at best, an altar to an unknown God?

This is by no means the intent. The incomprehensibility of God does not mean that we know nothing about God. Rather, it means that our knowledge is partial and limited, falling short of a total or comprehensive knowledge. The knowledge that God gives of Himself through revelation is both real and useful. We can know God to the degree that He chooses to reveal Himself. The finite can “grasp” the infinite, but the finite can never hold the infinite within its grasp. There is always more to God than we apprehend.

DAVID PRAYS IN THE ASSEMBLY

[10] Therefore David blessed the LORD in the presence of all the assembly. And David said: “Blessed are you, O LORD, the God of Israel our father, forever and ever. [11] Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O LORD, and you are exalted as head above all. 12 Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all. 13 And now we thank you, our God, and praise your glorious name.

[14]“But who am I, and what is my people, that we should be able thus to offer willingly? For all things come from you, and of your own have we given you. 15 For we are strangers before you and sojourners, as all our fathers were. Our days on the earth are like a shadow, and there is no abiding.[1] [16] O LORD our God, all this abundance that we have provided for building you a house for your holy name comes from your hand and is all your own. 17 I know, my God, that you test the heart and heart I have freely offered all these things, and now I have seen your people, who are present here, offering freely and joyously to you. [18] O LORD, the God of Abraham, Isaac, and Israel, our fathers, keep forever such purposes and thoughts in the hearts of your people, and direct their hearts toward you. [19] Grant to Solomon my son a whole heart that he may keep your commandments, your testimonies, and your statutes, performing all, and that he may build the palace for which I have made provision.”

20 Then David said to all the assembly, “Bless the LORD your God.” And all the assembly blessed the LORD, the God of their fathers, and bowed their heads and paid homage to the LORD and to the king. [21] And they offered sacrifices to the LORD, and on the next day offered burnt offerings to the LORD, 1,000 bulls, 1,000 rams, and 1,000 lambs, with their drink offerings, and sacrifices in abundance for all Israel. [22] And they ate and drank before the LORD on that day with great gladness.

SOLOMON ANOINTED KING

And they made Solomon the son of David king the second time, and they anointed him as prince for the LORD, and Zadok as priest.

[23] Then Solomon sat on the throne of the LORD as king in place of David his father. And he prospered, and all Israel obeyed him. [24] All the leaders and the mighty men, and also all the sons of King David, pledged their allegiance to King Solomon. [25] And the LORD made Solomon very great in the sight of all Israel and bestowed on him such royal majesty as had not been on any king before him in Israel.

THE DEATH OF DAVID

26 Thus David the son of Jesse reigned over all Israel. 27 The time that he reigned over Israel was forty years. He reigned seven years in Hebron and thirty-three years in Jerusalem. 28 Then he died at a good age, full of days, riches, and honor. And Solomon his son reigned in his place. 29 Now the acts of King David, from first to last, are written in the Chronicles of Samuel the seer, and in the Chronicles of Nathan the prophet, and in the Chronicles of Gad the seer, 30 with accounts of all his rule and his might and of the circumstances that came upon him and upon Israel and upon all the kingdoms of the countries.

STUDY NOTES FOR 1 CHRONICLES 1

STUDY NOTE FOR 1 CHRONICLES 1:1–9:34 In this section, the Chronicler establishes the election and arrangement of the people of God from the beginning of history until the return of Judah from the Babylonian exile of the sixth century B.C. This election is the basis of the privileges and responsibilities of the readers as the continuing people of God.

Genealogies in the ancient Near East had a variety of forms and functions. Some of the passages in Chronicles trace a single family line through many generations (2:34–41). Others sketch several family lines together (6:1–3). The genealogies sometimes skip generations without notice, emphasizing significant persons and events (6:4–15). Ancient genealogies often included brief narratives highlighting important events, and the writer of Chronicles pauses on occasion to tell a story (4:9,10; 5:18–22).

Ancient genealogies set out not only family relations, but political, geographical, and social connections. Chronicles contains an assortment of lists, including families (e.g., 3:17–24), political relations (e.g., 2:24, 42, 45, 49–52), and trade guilds (e.g., 4:14, 21–23).

An essential purpose of the extensive genealogies in Chronicles is to convince the returned exiles of their true status as the legitimate continuation of God’s elect people. The writer works this out by reporting the election of Israel from all peoples (1:2–2:2), the arrangement of the tribes of Israel (2:3–9:1), and the representation of the tribes that returned from Babylon (9:16–34).

The genealogies focus on the order of the tribes of Israel, especially the role of the families of David and Levi. To receive the blessings of God, the people must observe carefully the divinely ordained arrangements. Their responsibility for obeying is established by their designation as God’s elect people. BACK TO 1 CHRONICLES 1:1

STUDY NOTE FOR 1 CHRONICLES 1:4–27 Beginning with Noah, the account shows how God chose some nations over others. The sons of Noah are treated separately: Japheth (1:5–7), Ham (1:8–16), and Shem (1:17–27). Relying selectively on Gen. 10:1–32 (Gen. 10 note), the Chronicler places the chosen line last. From the descendants of Noah, the Shemites (Semitic peoples) alone were in special covenant relationship with God. BACK TO 1 CHRONICLES 1:4

STUDY NOTE FOR 1 CHRONICLES 1:5 sons. In ancient Near Eastern genealogies, the terms “sons” and “fathers” are often used literally. But they may be used more loosely, referring to relatively distant family relations or other social or geographical connections. Here “sons” points to cultural and geographical relationships. Cf. the geographical focus of 2:42–55; 4:1–23; 6:54–81; 7:20–29; 9:2; 11:10–47. BACK TO 1 CHRONICLES 1:5

STUDY NOTE FOR 1 CHRONICLES 1:8 sons of Ham. More attention is given to the Hamites than the Japhethites because Israel had more dealings with them. The list begins with all four sons of Ham but records only the descendants of Cush, Egypt, and Canaan. As a geographical term, “Cush” is the Hebrew for the area south of Egypt, modern-day northern Sudan. Though traditionally rendered “Ethiopia,” it did not stretch as far south as the modern country of that name. BACK TO 1 CHRONICLES 1:8

STUDY NOTE FOR 1 CHRONICLES 1:17 sons of Shem. Divine election narrows within the Shemites to Abraham’s family. The writer follows Gen. 10:21–31 closely and adds a brief summary of Gen. 11:10–27 to extend the genealogy to Abraham. BACK TO 1 CHRONICLES 1:17

STUDY NOTE FOR 1 CHRONICLES 1:28 Abraham. The plan of sovereign election is shown in the descendants of Abraham. As before, the writer deals first with those not chosen (1:29–33) and then with the chosen line in Isaac (1:34–2:2). BACK TO 1 CHRONICLES 1:28

STUDY NOTE FOR 1 CHRONICLES 1:31 sons of Ishmael. Following Genesis, the account distinguishes Ishmael’s descendants from the covenant line and deals with them before returning to the main focus.

Ishmael. He was promised great blessings from God (Gen. 16:11, 12), but he was not the heir of the covenant of grace God made with Abraham (Gen. 17:18–21). BACK TO 1 CHRONICLES 1:31

STUDY NOTE FOR 1 CHRONICLES 1:32 sons of Keturah. See note on Gen. 25:1–4. Abraham’s descendants through Keturah were not from the line of promise in Isaac. BACK TO 1 CHRONICLES 1:32

STUDY NOTE FOR 1 CHRONICLES 1:34 sons of Isaac. Esau and Jacob. See Gen. 25:27–34; 27:1–40. BACK TO 1 CHRONICLES 1:34

STUDY NOTE FOR 1 CHRONICLES 1:35 sons of Esau. See Gen. 36:10–43. BACK TO 1 CHRONICLES 1:35

STUDY NOTES FOR 1 CHRONICLES 2

STUDY NOTE FOR 1 CHRONICLES 2:1 sons of Israel. This list follows Gen. 35:23–26 except for the position of Dan. BACK TO 1 CHRONICLES 2:1

STUDY NOTE FOR 1 CHRONICLES 2:3–9:1 The writer has presented the twelve tribes of Israel as the goal of divine election. Now he describes the extent and order of the covenant nation, covering prominent figures in all the tribes except Dan and Zebulun. The lists involve not only people but also tribal territories. This is suggestive of a hope that the community of those returned from exile would eventually grow to include all the tribes and their territories (1:5 note). The tribes are presented in a symmetrical fashion, with the royal tribes of Judah (2:3–4:23) and Benjamin (8:1–40) at the start and finish and the priestly tribe of Levi at the center. The other tribes of lesser significance in the Chronicler’s history lesson are grouped between these tribes (see Outline of 1 Chronicles).

2:3–4:23 Judah is placed first, a departure from the order of names announced in 2:1, 2. The priority of Judah reflects the importance of the throne of David for the hope of the returned exiles.

2:3–9 sons of Judah. These were Er, Onan, Shelah (by a Canaanite woman; Gen. 38:2), Perez, and Zerah (by Tamar, Judah’s daughter-in-law; Gen. 38:11–30). Perez and Hezron were ancestors of David. BACK TO 1 CHRONICLES 2:3

STUDY NOTE FOR 1 CHRONICLES 2:6 Ethan, Heman, Calcol, and Dara. Traditional wise men, compared with Solomon in 1 Kin. 4:31. Ethan and Heman probably should be distinguished from David’s musicians having the same names (15:19 and Pss. 88; 89). BACK TO 1 CHRONICLES 2:6

STUDY NOTE FOR 1 CHRONICLES 2:7 Carmi. A son of Zimri, who is mentioned in 2:6 (Josh. 7:1).

broke faith. Or, “acted unfaithfully.” This verb and the associated noun are a key part of the Chronicler’s theological vocabulary, denoting a willful abandonment of the terms of the covenant, often evidenced by failure to worship the LORD as He desired. BACK TO 1 CHRONICLES 2:7

STUDY NOTE FOR 1 CHRONICLES 2:10 Ram. Departing from the order of Hezron’s sons presented in 2:9, Ram is placed first, as part of the line of David (2:3–4:23 note). This genealogical information is probably from the book of Ruth (Ruth 4:18–22). BACK TO 1 CHRONICLES 2:10

STUDY NOTE FOR 1 CHRONICLES 2:15 David the seventh. According to 1 Sam. 17:12–14, David was Jesse’s eighth son. Elihu, another of Jesse’s sons, is mentioned in 1 Chr. 27:18 but omitted here, possibly because he had no children. BACK TO 1 CHRONICLES 2:15

STUDY NOTE FOR 1 CHRONICLES 2:18–24 This Caleb is not “Caleb the son of Jephunneh” (Num. 13:6; 1 Chr. 4:15), but “Chelubai” (v. 9). BACK TO 1 CHRONICLES 2:18

STUDY NOTE FOR 1 CHRONICLES 2:20 Bezalel. The line of Ram (v. 10) leads to Jesse, David’s father, and the line of Caleb leads to Bezalel, supervisor of the tabernacle construction in the days of Moses (Ex. 31:1–5; 35:30–36:7). The proximity of the royal family (2:10–17) to the family of Bezalel reflects the association of the throne of David with temple worship following the exile (6:1 note). BACK TO 1 CHRONICLES 2:20

STUDY NOTE FOR 1 CHRONICLES 2:25 Jerahmeel. The only place where the Bible gives genealogical information about the family of Jerahmeel, who lived in southern Judah (1 Sam. 27:10; 30:27–29). BACK TO 1 CHRONICLES 2:25

STUDY NOTE FOR 1 CHRONICLES 2:34 Sheshan. This additional information about the family of Jerahmeel concentrates on the line from Sheshan (v. 31) to Elishama (v. 41). It is possible that Elishama was a contemporary of David (the twenty-third generation of Judah), but he may have been the scribe of King Jehoiakim (Jer. 36:12, 20). BACK TO 1 CHRONICLES 2:34

STUDY NOTE FOR 1 CHRONICLES 2:42 fathered Ziph ... Hebron. When the word “father” is associated with the name of a town or village, it probably means “founder” or “head” (1:5 note). The inclusion of settlements lying outside the control of the community would have encouraged readers of the time to consider regaining all the territories once occupied by the people of God (2:3–9:1 note). BACK TO 1 CHRONICLES 2:42

STUDY NOTE FOR 1 CHRONICLES 2:55 Kenites. Foreigners related by marriage to Moses and adopted by Judah (Judg. 1:16; 4:11). They are included as legitimate members of the people of God. BACK TO 1 CHRONICLES 2:55

STUDY NOTES FOR 1 CHRONICLES 3

STUDY NOTE FOR 1 CHRONICLES 3:1 sons of David. This material on the line of Ram, David’s ancestor (2:3–4:23 note), shows that Zerubbabel (3:19) was the legitimate heir of the Davidic line. The record of David’s family covers his children born in Hebron and Jerusalem (3:1–9); Solomon’s descendants (3:10–16); and the descendants of Jehoiachin (3:17–24). The list of these sons is from 2 Sam. 3:2–5; 5:13–16; 13:1. BACK TO 1 CHRONICLES 3:1

STUDY NOTE FOR 1 CHRONICLES 3:10 son of Solomon. David’s other sons are passed over to focus on Solomon, the chosen descendant. The royal line moves unchallenged from David to Solomon (23:1 note). Azariah (3:12) is the same person later called Uzziah (2 Chr. 26:1 note). No mention is made of Athaliah the usurper (2 Chr. 22:10–23:21). BACK TO 1 CHRONICLES 3:10

STUDY NOTE FOR 1 CHRONICLES 3:15 sons of Josiah. Josiah’s firstborn, Johanan (otherwise unknown), did not succeed him. Shallum (Jehoahaz) followed Josiah (2 Kin. 23:30, 31; 2 Chr. 36:1, 2). Pharaoh Neco removed Shallum from power and replaced him with his brother Eliakim (Jehoiakim, 2 Kin. 23:32–34; 2 Chr. 36:3, 4). Jehoiakim was succeeded by his son Jehoiachin (2 Kin. 24:8–16; 2 Chr. 36:9, 10), but Nebuchadnezzar replaced Jehoiachin with Josiah’s third son, Zedekiah (2 Kin. 24:18–20; 2 Chr. 36:10–14). BACK TO 1 CHRONICLES 3:15

STUDY NOTE FOR 1 CHRONICLES 3:17 Jeconiah. Also called Jehoiachin or Coniah. The prophet Jeremiah, whose life and words were known to the writer (2 Chr. 35:25; 36:12, 21, 22), announced that God would remove Jeconiah’s family from the throne (Jer. 22:30 note). In His mercy, however, God withdrew this curse and established Jeconiah’s line once again. Jeconiah was released from prison in Babylon (2 Kin. 25:27–30). Sheshbazzar (spelled Shenazzar in 1 Chr. 3:18) brought temple treasures back to Judah (Ezra 1:11; 5:14–16). Zerubbabel (1 Chr. 3:19) was governor over the restored community after the exile in Babylon and rebuilt the temple (Ezra 3:1–13). God declared Zerubbabel His “signet ring” (Hag. 2:23), reversing the curse on Jeconiah (Jer. 22:24). Zerubbabel never became king, but his line represented the royal hopes of the community. Both Matthew (Matt. 1:12, 13) and Luke (Luke 3:27) identify Jesus, the supreme king, with this lineage. BACK TO 1 CHRONICLES 3:17

STUDY NOTE FOR 1 CHRONICLES 3:19 Pedaiah ... Zerubbabel. Elsewhere (Ezra 3:2, 8; Neh. 12:1; Hag. 1:12, 14; 2:2, 23; Matt. 1:12; Luke 3:27), Zerubbabel is called the son of Shealtiel (3:17). This may mean that Zerubbabel succeeded Pedaiah. Alternatively, Pedaiah may have become the head of the family at Shealtiel’s death, adopting Zerubbabel as his own. BACK TO 1 CHRONICLES 3:19

STUDY NOTE FOR 1 CHRONICLES 3:21 his son Rephaiah ... Shecaniah. Probably not descendants of Zerubbabel but other Davidic families contemporary with Zerubbabel (see text note “sons of”). If this is correct, the genealogy goes only two generations beyond Zerubbabel (Introduction: Date and Occasion). On the other hand, treating the genealogy as descending would yield six generations after Zerubbabel (eight after Jehoiakim), bringing the line down to c. 400 B.C. BACK TO 1 CHRONICLES 3:21

STUDY NOTE FOR 1 CHRONICLES 3:22 six. The verse mentions only five. One name may have been lost as the text was copied later. It is also possible that “six” includes Shemaiah with the five sons as the descendants of Shecaniah. The line Shecaniah, Shemaiah, Neaniah, Elioenai, and Anani would extend to c. 425 B.C. BACK TO 1 CHRONICLES 3:22

STUDY NOTES FOR 1 CHRONICLES 4

STUDY NOTE FOR 1 CHRONICLES 4:1–23 Judah. In this section, personal and clan names are mixed with place names, some of them outside the boundaries of the territory of the returned exiles (2:42 note).

4:1 Carmi. Probably refers to Caleb (2:7). If so, the verse gives a linear genealogy from Judah to Shobal (2:4, 5, 9, 50). BACK TO 1 CHRONICLES 4:1

STUDY NOTE FOR 1 CHRONICLES 4:9 Jabez was more honorable. A brief example of extraordinary piety in the line of Judah. Blessing through prayer and trust in God is a major theme in Chronicles (5:18–22; 17:16–27; 21:1–22:1; 2 Chr. 6:12–42; 7:12–16; 13:14–16; 14:11–13; 18:31; 20:5–30; 30:18–20; 32:20–24; 33:11–13). In line with the geographical references in this chapter, the focus is on territorial expansion (1:5 note), victory, and safety through prayer (2 Chr. 6:34 note). BACK TO 1 CHRONICLES 4:9

STUDY NOTE FOR 1 CHRONICLES 4:13 Othniel. Israel’s first judge (Josh. 15:17; Judg. 1:13; 3:9–11). BACK TO 1 CHRONICLES 4:13

STUDY NOTE FOR 1 CHRONICLES 4:17 Bithiah, the daughter of Pharaoh. Mered’s marriage to Pharaoh’s daughter is otherwise not recorded. It suggests a time when Israelites were prominent in Egypt, possibly during the days of Joseph. BACK TO 1 CHRONICLES 4:17

STUDY NOTE FOR 1 CHRONICLES 4:21–23 Shelah. Judah’s oldest surviving son (2:3). The record of Shelah includes personal names, place names, and trade guilds (linen workers, potters, and royal servants; see 1:5 note). 4:24–5:26 A number of less significant tribes are brought together in this section, which balances a similar collection of tribes in 7:1–40. BACK TO 1 CHRONICLES 4:21

STUDY NOTE FOR 1 CHRONICLES 4:24 Simeon. The tribe of Simeon was closely associated with the tribe of Judah (Josh. 19:1–9; Judg. 1:3). This material is of several types: genealogies (4:24–27, 34–38), geography (4:28–33), and historical notes on territorial expansion (4:39–43). For other genealogical records of the tribe of Simeon, see Gen. 46:10; Ex. 6:15; Num. 26:12–14. BACK TO 1 CHRONICLES 4:24

STUDY NOTE FOR 1 CHRONICLES 4:28 Beersheba. This list of settlements in Simeon is drawn from Josh. 19:2–8 (see Josh. 15:26–32, where several of these villages are given to Judah). Knowing the territories held before the Babylonian exile would instill hope within the returnees for geographical expansion (2:3–9:1 note). BACK TO 1 CHRONICLES 4:28

STUDY NOTE FOR 1 CHRONICLES 4:34 Meshobab. The writer lists some prominent leaders from Simeon (4:34–38) and then describes how they expanded their territories in several directions (4:39–43). Neh. 11:26–29 indicates that some of these cities (Moladah, Hazarshual, Beersheba, Ziklag, and En-rimmon) were resettled after the Babylonian exile. The point was to tell the readers how far the Promised Land extended. BACK TO 1 CHRONICLES 4:34

STUDY NOTE FOR 1 CHRONICLES 4:41 to this day. Also v. 43. The expression “today” or “this day” in Chronicles can refer to the writer’s own time (5:26; 2 Chr. 20:26; 35:25) or to the earlier days of the sources being quoted. At times, it can even indicate the times of the sources used by the Chronicler’s sources (13:11; 2 Chr. 5:9; 8:8; 10:19; 21:10). Sometimes the expression is an idiom for “from then on” or “in perpetuity.” BACK TO 1 CHRONICLES 4:41

STUDY NOTES FOR 1 CHRONICLES 5

STUDY NOTE FOR 1 CHRONICLES 5:1–26 The tribes east of the Jordan River are discussed. This material is in four sections: Reuben (vv. 1–10); Gad (vv. 11–17); a brief narrative (vv. 18–22); and the half-tribe of Manasseh (vv. 23–26). The hope is that these tribes will be included in the nation after the return from exile in Babylon (2:42 note).

5:1 he was the firstborn. The writer explains why Reuben the firstborn is given so little prominence among the tribes. He defiled his father’s bed (Gen. 35:22; 49:4) and lost his right as firstborn to the double portion of the inheritance (Deut. 21:15–17). Instead, Joseph received Reuben’s double portion through his sons Ephraim and Manasseh, who were treated as separate tribes (Gen. 48:1–22). BACK TO 1 CHRONICLES 5:1

STUDY NOTE FOR 1 CHRONICLES 5:2 a chief came from him. The ruler mentioned here is David, and by implication Zerubbabel, his descendant (11:2; 17:7; see also 2 Sam. 5:2; 6:21). BACK TO 1 CHRONICLES 5:2

STUDY NOTE FOR 1 CHRONICLES 5:6 Tiglath-pileser. A king of Assyria (745–727 B.C.), also called Pul (v. 26). He invaded the northern kingdom of Israel (2 Kin. 15:29) and also required Ahaz of Judah to pay tribute (2 Chr. 28:21 note). See the introductions to Amos, Isaiah, Hosea, and Micah. BACK TO 1 CHRONICLES 5:6

STUDY NOTE FOR 1 CHRONICLES 5:8 Aroer ... Baal-meon. This geographical information comes from Num. 32:37, 38, and Josh. 13:15–23. BACK TO 1 CHRONICLES 5:8

STUDY NOTE FOR 1 CHRONICLES 5:18–22 The Reubenites, the Gadites, and the half-tribe of Manasseh. This brief narrative concerns all three tribes from east of the Jordan River (cf. Num. 32). The story illustrates the importance of prayer and reliance on God in battle, a theme appearing frequently in this history (2 Chr. 6:34 note). BACK TO 1 CHRONICLES 5:18

STUDY NOTE FOR 1 CHRONICLES 5:21 100,000. The Israelites overcame an army much larger than their own (v. 18; 19:7 and note). BACK TO 1 CHRONICLES 5:21

STUDY NOTE FOR 1 CHRONICLES 5:22 until the exile. This remark refers to the deportation of the tribes east of the Jordan River by the Assyrians in 734 B.C. (vv. 6, 26). BACK TO 1 CHRONICLES 5:22

STUDY NOTE FOR 1 CHRONICLES 5:23–26 The tribes east of the Jordan River suffered exile because the infidelity of the half-tribe of Manasseh invited divine retribution. These events stand in contrast to the preceding narrative of prayer and blessing (vv. 18–22; see 4:9, 10). BACK TO 1 CHRONICLES 5:23

STUDY NOTE FOR 1 CHRONICLES 5:25 whored after the gods. See note on 2 Chr. 21:11. BACK TO 1 CHRONICLES 5:25

STUDY NOTE FOR 1 CHRONICLES 5:26 to this day. See note on 4:41. BACK TO 1 CHRONICLES 5:26

STUDY NOTES FOR 1 CHRONICLES 6

STUDY NOTE FOR 1 CHRONICLES 6:1–81 Levi. A lengthy account of the tribe of Levi is placed significantly at the center of the genealogies and provides the background for the arrangement of the temple personnel in the restored community following the exile in Babylon. The writer connects the Davidic monarchy with temple worship in his conception of a restored people. The discussion covers people and territories (1:5; 2:3–9:1 note). The attention given to Levi reveals the importance of the temple and priesthood. If the returning exiles were to see God’s blessing, then both the royal family (Judah) and the temple personnel (Levi) had to carry out their proper functions (29:22 note). The material covers the priests descended from Aaron, a survey of three clans of Levi, the temple musicians appointed by David (6:31–47), and the duties of the sons of Aaron and other families. This account provides a rationale for ordering the tribe of Levi in the period after the exile in Babylon. BACK TO 1 CHRONICLES 6:1

STUDY NOTE FOR 1 CHRONICLES 6:8 Zadok. See note on 15:11. BACK TO 1 CHRONICLES 6:8

STUDY NOTE FOR 1 CHRONICLES 6:10 Azariah. An interest in Solomon’s temple arrangement as a model for the community returning from the exile explains the relevance of a comment on Azariah (1 Kin. 4:2 and Introduction: Characteristics and Primary Themes). BACK TO 1 CHRONICLES 6:10

STUDY NOTE FOR 1 CHRONICLES 6:14, 15 Jehozadak. The high-priestly line is traced to Jehozadak, father of Jeshua (usually spelled Joshua), who was high priest in the early period after the exile to Babylon (Ezra 3:2; 5:2; 10:18; Hag. 1:1; 2:2; Zech. 3:1; 6:11). BACK TO 1 CHRONICLES 6:14, 15

STUDY NOTE FOR 1 CHRONICLES 6:16–19 Drawn from Ex. 6:16–19 and Num. 3:17–20; 26:57–61. BACK TO 1 CHRONICLES 6:16

STUDY NOTE FOR 1 CHRONICLES 6:22 Amminadab. Probably another name for Izhar (vv. 2, 37, 38; Ex. 6:18, 21). BACK TO 1 CHRONICLES 6:22

STUDY NOTE FOR 1 CHRONICLES 6:22, 23 Assir ... Elkanah ... Ebiasaph. These men were all sons of Korah (see v. 37; Ex. 6:24). BACK TO 1 CHRONICLES 6:22, 23

STUDY NOTE FOR 1 CHRONICLES 6:26, 27 Zophai ... Nahath ... Eliab. Probably alternative names for Zuph, Toah, and Eliel (vv. 34, 35). BACK TO 1 CHRONICLES 6:26, 27

STUDY NOTE FOR 1 CHRONICLES 6:27, 28 Elkanah ... Samuel. 1 Sam. 1:1 traces Elkanah and his ancestors back to Zophia (Zuph) as Ephraimites. This designation may have indicated the location of his home, not his tribe (1 Sam. 1:1 note). BACK TO 1 CHRONICLES 6:27, 28

STUDY NOTE FOR 1 CHRONICLES 6:31 David put in charge. David appointed groups from each of the three clans of Levi as musicians (15:16–26; 2 Chr. 35:3): the family of Heman from Kohath (vv. 33–38), the family of Asaph from Gershon (vv. 39–43), and the family of Ethan from Merari (vv. 44–47). The importance of music in worship is stressed (15:16 note), and what is said also gives a basis for the functions of these clans in the period following the exile in Babylon. BACK TO 1 CHRONICLES 6:31

STUDY NOTE FOR 1 CHRONICLES 6:49–60 At the center of the Levitical genealogies are those of the all-important priestly families.

6:49 all that Moses ... had commanded. See note on 16:40. BACK TO 1 CHRONICLES 6:49

STUDY NOTE FOR 1 CHRONICLES 6:53 Zadok. Discussion of the Levitical families concludes with the exclusive right of the Zadokites to offer sacrifices because of their direct descent from Aaron. There may have been some controversy about this among the Levitical families at the time of writing (15:11 note). BACK TO 1 CHRONICLES 6:53

STUDY NOTE FOR 1 CHRONICLES 6:60 pasturelands. Areas of countryside used for grazing. BACK TO 1 CHRONICLES 6:60

STUDY NOTE FOR 1 CHRONICLES 6:64 In this account (vv. 54–81), drawing from Josh. 21:4–48, the writer points to the wide area that had belonged to Levi. Most of the places named were outside the boundaries of the province occupied following the return from exile, suggesting a hope that the restored community would expand (2:42 note). BACK TO 1 CHRONICLES 6:64

STUDY NOTES FOR 1 CHRONICLES 7

STUDY NOTE FOR 1 CHRONICLES 7:1–40 The remaining peripheral tribes are brought together here, balancing those mentioned in 4:24–5:26.

7:1 Issachar. The record of Issachar is drawn from Gen. 46:13; Num. 1:28; 26:23–25. Some portions of the material stem from military lists (vv. 2, 4, 5). For the numbers of fighting men, see note on 12:23. BACK TO 1 CHRONICLES 7:1

STUDY NOTE FOR 1 CHRONICLES 7:6–12 Benjamin. The writer will return to the tribe of Benjamin again in ch. 8 to trace the lineage of Saul. Here he draws upon military lists (vv. 7, 9, 11). For the numbers of fighting men see note on 12:23. BACK TO 1 CHRONICLES 7:6

STUDY NOTE FOR 1 CHRONICLES 7:13 sons of Naphtali. This list repeats information found in Gen. 46:24 and Num. 26:48–50. BACK TO 1 CHRONICLES 7:13

STUDY NOTE FOR 1 CHRONICLES 7:14 Manasseh. See note on 5:23–26. Much of this data is taken from Num. 26:29–34 and Josh. 17:1–13. The focus on women in this line may stem from the importance of Zelophehad’s daughters in Num. 26:33. BACK TO 1 CHRONICLES 7:14

STUDY NOTE FOR 1 CHRONICLES 7:20 Ephraim. Matters of lineage and geography appear again (2:3–9:1 note). BACK TO 1 CHRONICLES 7:20

STUDY NOTE FOR 1 CHRONICLES 7:30 Asher. The genealogy of Asher is drawn from Gen. 46:17 and Num. 26:44–46. For the numbers of fighting men, see note on 12:23. BACK TO 1 CHRONICLES 7:30

STUDY NOTES FOR 1 CHRONICLES 8

STUDY NOTE FOR 1 CHRONICLES 8:1–40 The survey of the tribes of Israel concludes with a second, more extensive treatment of Benjamin (see 7:6–12). The genealogy of Benjamin is comparable in length to the treatment of Judah (2:3–4:23) and Levi (6:1–81). The tribe of Benjamin is of special importance because of its close association with Judah in the days before and after the Babylonian exile (9:4–9; 1 Kin. 12:20, 21). Saul, the first king of Israel, was from the tribe of Benjamin (9:35–44; 1 Sam. 9:1–10:27). This chapter is arranged according to geography: Geba (vv. 1–7), Moab (vv. 8–13), Jerusalem (vv. 14–28), and Gibeon (vv. 29–40).

8:1–7 Cf. the various lists in 7:6–12; Gen. 46:21; Num. 26:38–41. BACK TO 1 CHRONICLES 8:1

STUDY NOTE FOR 1 CHRONICLES 8:8–13 Moab. For Israelites living in Moab (v. 8), see 1 Sam. 22:3–5 and Ruth 1:1, 2. BACK TO 1 CHRONICLES 8:8

STUDY NOTE FOR 1 CHRONICLES 8:29–40 Much of this list is repeated in 9:35–44. It traces the Benjaminites in Gibeon to Saul (8:33) and many generations after him. BACK TO 1 CHRONICLES 8:29

STUDY NOTE FOR 1 CHRONICLES 8:33 Eshbaal. This is probably his original name, meaning “man of Baal,” from a time when “baal,” lord or master, could be an epithet of the one true God. Later, scribes changed the name to Ishbosheth, “man of shame” (2 Sam. 2:8). Possibly he is to be identified with Ishvi (1 Sam. 14:49). BACK TO 1 CHRONICLES 8:33

STUDY NOTE FOR 1 CHRONICLES 8:34 Merib-baal. This name for Mephibosheth was probably first spelled Meri-baal (“hero of Baal” or “loved of Baal,” see 8:33 note) and later changed to Merib-baal (perhaps “opponent of Baal”). “Mephibosheth” itself means “from the mouth of shame” (2 Sam. 4:4; 9:6). BACK TO 1 CHRONICLES 8:34

STUDY NOTES FOR 1 CHRONICLES 9

STUDY NOTE FOR 1 CHRONICLES 9:1–34 Contains a selective summary of Israelites who made up the early community of those returning from exile in Babylon. Much of this material also appears in Neh. 11.

9:1 all Israel. The lists of the tribes of Israel represent the entire nation. The historical people of God and their territories are presented as a model for the community of those returning from exile in Babylon (11:1; 2 Chr. 10:1; 29:24 and notes). BACK TO 1 CHRONICLES 9:1

STUDY NOTE FOR 1 CHRONICLES 9:2 their possessions. The account emphasizes that the returnees took possession of land that was rightfully theirs.

Israel, the priests, the Levites, and the temple servants. The lists that follow (vv. 4–34) cover each of these categories except the temple servants, who may have been descendants of the Gibeonites (Josh. 9:23) pressed into the mundane work required for maintaining the tabernacle (Ezra 8:20). BACK TO 1 CHRONICLES 9:2

STUDY NOTE FOR 1 CHRONICLES 9:3 Judah, Benjamin, Ephraim, and Manasseh. The Chronicler views the northern and southern kingdoms as essentially reunited under Hezekiah (2 Chr. 29:1 note). Representatives of the entire nation went into the Babylonian exile and returned to the land. For this reason, the writer does not overlook Ephraim and Manasseh among those returning. Yet Judah and Benjamin are given special attention because they represent the southern kingdom, the home of the line of David and the location of the temple. BACK TO 1 CHRONICLES 9:3

STUDY NOTE FOR 1 CHRONICLES 9:4–6 Those belonging to the tribe of Judah are traced to Judah’s sons: Perez (v. 4), Shelah (v. 5; “Shilonites” probably refers to “Shelanites”; see 2:3; 4:21–23; Num. 26:20), and Zerah (v. 6). BACK TO 1 CHRONICLES 9:4

STUDY NOTE FOR 1 CHRONICLES 9:15, 16, 33 Asaph ... Jeduthun. Levites in charge of music (6:39; 9:33; 16:41, 42). Their prominence in this list reflects the importance of music in worship (15:16 note). BACK TO 1 CHRONICLES 9:15, 33

9:16 Netophathites. Netophah was a town about three miles (5 km) south of Bethlehem (Neh. 7:26; 12:28). BACK TO 1 CHRONICLES 9:16

STUDY NOTE FOR 1 CHRONICLES 9:17 gatekeepers. There is a list of gatekeepers in 26:1–19. This list reaches to the time of David (vv. 23, 24). The cycles of duty of the gatekeepers is described, evidently as a model for the new generation. David’s tabernacle required twenty-four guards. Assignments and rotations were made by lot (26:12–18). BACK TO 1 CHRONICLES 9:17

STUDY NOTE FOR 1 CHRONICLES 9:28–34 The Levites performed a variety of functions in the temple. Special exemption was made for the musicians (15:16 note). BACK TO 1 CHRONICLES 9:28

1 Chr. 9:35–2 Chr. 9:31 The writer has now established the identity, order, and territory of the people of God by lists and genealogies. His next task, occupying many chapters, is to give a portrait of the united monarchy so that it may function as a pattern for the returned exiles to emulate as they engaged in restoring their community in their day. Unlike the books of Samuel, which record Saul’s rise and fall at length, Chronicles simply reports Saul’s genealogy (1 Chr. 9:35–44) and the transfer of power from Saul to David (10:1–14) before turning to the history of David (chs. 11–29) and Solomon (2 Chr. 1–9). Saul’s sin and failure, which were followed by abandonment of the land and its occupation by others (1 Chr. 10:7) provides a paradigm for the later exile. Likewise, the subsequent glories under David and Solomon provide a hope-filled paradigm for the returned exiles.

9:35–44 The genealogy of Saul is almost identical to 8:29–40 and is repeated as a lead-in to the narrative of Saul’s death, followed by David’s accession. BACK TO 1 CHRONICLES 9:35

STUDY NOTES FOR 1 CHRONICLES 10

STUDY NOTE FOR 1 CHRONICLES 10:1–14 The Chronicler includes the narrative of Saul’s death because of his sin (v. 13), since it enhances David’s status as appointed by God to succeed him (v. 14).

10:1 fell slain. The soldiers (v. 1), Saul (vv. 4, 6–8, 12–14), his sons (vv. 2, 6–8, 12), and his armor-bearer (v. 5) all die, indicating that Saul is under severe divine judgment (v. 13). The writer follows 1 Sam. 31 in his report of Saul’s suicide, defilement, and burial. He adds vv. 13, 14 to give the reason for these tragic events. BACK TO 1 CHRONICLES 10:1

STUDY NOTE FOR 1 CHRONICLES 10:6 all his house. Saul’s three sons (v. 2) and his chief officers die, but Ish-bosheth (also called Eshbaal) survives (8:33; 9:39; 2 Sam. 2:8). Saul’s ruling house has come to an abrupt end, unlike David’s house (dynasty), which God establishes permanently over Israel (17:1–15 note). BACK TO 1 CHRONICLES 10:6

STUDY NOTE FOR 1 CHRONICLES 10:9 took his head. See the parallel with David and Goliath (1 Sam. 17:54). The treatment of Saul’s body by his enemies highlights the dishonor of his defeat and death. BACK TO 1 CHRONICLES 10:9

STUDY NOTE FOR 1 CHRONICLES 10:13 breach of faith. See note on 2:7. In 10:1–12, Saul’s demise is presented as the result of divine judgment. Saul dies because he has been unfaithful to the LORD by failing to “keep the command” and to “seek guidance” from God. Saul’s consultation with the medium at En-dor (strictly forbidden in Deut. 18:9–14) was the climax of his failures (1 Sam. 28). BACK TO 1 CHRONICLES 10:13

STUDY NOTE FOR 1 CHRONICLES 10:14 seek guidance from the LORD. See note on 2 Chr. 7:14.

the LORD put him to death. Although Saul commits suicide, his action is subject to divine control. BACK TO 1 CHRONICLES 10:14

STUDY NOTES FOR 1 CHRONICLES 11

STUDY NOTE FOR 1 CHRONICLES 11:1–29:30 The reign of David is central to the history of this period. Chronicles acknowledges that David had faults (13:7–11; 21:1–7) but does not record the major failures and troubles recorded in Samuel (2 Sam. 11:1–21:14). The Chronicler is interested in establishing the lessons to be learned from David’s strengths, not his failures. The account of David’s reign focuses on two major concerns: David’s great popularity (chs. 11, 12) and his preparations for the temple (chs. 13–29). The account is arranged primarily by topic rather than chronology. The enthusiastic support for David from all over Israel should be an encouragement and model for the returned exiles, who are the original audience of the Chronicler’s work.

11:1–12:40 Many details of the way David gained control over the land go unmentioned. These were already known to the Chronicler’s original audience from the books of Samuel. What the Chronicler does emphasize is that David did not achieve control on his own but with the wholehearted support of the people and with the assistance of special helpers.

11:1 all Israel. This and similar expressions are used in the narrative about the united monarchy to refer to the nation as a whole under the rule of David and Solomon and to show the Chronicler’s original audience the ideal of one nation united under one king (11:10; 12:38; 14:8; 15:3, 28; 18:14; 19:17; 21:5; 28:4, 8; 2 Chr. 1:2; 7:8; 9:30). Although the returnees to whom this work was first addressed initially had hope for an inclusive, unified kingdom under a new Davidic king, the audience’s hope was not realized until the coming of Christ, the Son of David and messianic king (2 Chr. 10:1 note; 2 Chr. 29:24 note; see also Introduction: Christ in 1 Chronicles). BACK TO 1 CHRONICLES 11:1

STUDY NOTE FOR 1 CHRONICLES 11:2 the LORD your God said to you. On several occasions in this section, it is explained that the popular support David receives is the result of God’s sovereign decree (11:3, 9, 10; 12:18, 23). A legitimate king of Israel has to be chosen by God, not merely by popular sentiment (Deut. 17:14, 15). David meets this qualification (2 Chr. 6:6). BACK TO 1 CHRONICLES 11:2

STUDY NOTE FOR 1 CHRONICLES 11:3 made a covenant with them. David enters into a solemn, formal agreement with the elders, probably pledging to abide by the requirements of Deut. 17:14–20. BACK TO 1 CHRONICLES 11:3

STUDY NOTE FOR 1 CHRONICLES 11:5 Nevertheless, David took the stronghold. David’s success is demonstrated by reporting the conquest and fortification of his capital city. Successful building projects often display the blessing of God on a king. See notes on 2 Chr. 2:1–8:16; 11:5–12; 14:6, 7; 17:12; 26:9; 27:3, 4; 32:27–29. BACK TO 1 CHRONICLES 11:5

STUDY NOTE FOR 1 CHRONICLES 11:8 the Millo. The term means “filling” and probably refers to infilling the area between the hills of Jebus (v. 5) and Zion by means of terraced retaining walls to make the city level. BACK TO 1 CHRONICLES 11:8

STUDY NOTE FOR 1 CHRONICLES 11:10–47 On the whole, this list of chiefs and mighty men is derived from 2 Sam. 23:8–39. The purpose is stated in the opening verse: these leaders support David’s kingship with “all Israel ... according to the word of the LORD.” The mighty acts of David’s men highlight their outstanding qualities, placing David himself in a duly favorable light.

11:10 all Israel. Emphasizes the strength that comes from harmony. See note on 11:1. BACK TO 1 CHRONICLES 11:10

STUDY NOTE FOR 1 CHRONICLES 11:15–19 David’s mighty men display skill and courage by fetching water for him from behind enemy lines. In response, David shows humility by offering the water as a drink offering to the LORD (Gen. 35:14; 2 Kin. 16:13; Jer. 7:18). BACK TO 1 CHRONICLES 11:15

STUDY NOTE FOR 1 CHRONICLES 11:41–47 The Chronicler adds to the list of David’s supporters recorded in 2 Sam. 23:39. Repeated references to tribes and locations illustrate the diverse and widespread support David enjoys. BACK TO 1 CHRONICLES 11:41

STUDY NOTES FOR 1 CHRONICLES 12

STUDY NOTE FOR 1 CHRONICLES 12:1 Ziklag. The Chronicler assumes his audience is aware of David’s stay there as related in 1 Sam. 27. This material is out of chronological order and relates to the period before David became king.

helped. This term is repeated in vv. 17, 18, 19, 21, 22. David’s success depends on the effective support of others. The message to the community of the Chronicler’s day is that similar cooperation will strengthen the nation of returned exiles in Judah. BACK TO 1 CHRONICLES 12:1

STUDY NOTE FOR 1 CHRONICLES 12:2–7 Benjamites, Saul’s kinsmen. Their presence shows David as being able to attract support from those formerly hostile to him, a significant lesson for the Chronicler’s community. BACK TO 1 CHRONICLES 12:2

STUDY NOTE FOR 1 CHRONICLES 12:8–19 At David’s wilderness stronghold (see 1 Sam. 22:14, 29; 24:1), Israelites from various locations join him. There are supporters from Gad, Benjamin, Judah, and Manasseh. See note on 11:10–47.

12:8 faces of lions ... swift as gazelles. Animal metaphors are common for warriors and leaders, and the men from Gad are swift and fierce. BACK TO 1 CHRONICLES 12:8

STUDY NOTE FOR 1 CHRONICLES 12:15 overflowing. In March and April, northern melting snows frequently swell the rivers of Palestine, making the Jordan River particularly treacherous to cross. This detail emphasizes the superior courage of David’s supporters from Gad. BACK TO 1 CHRONICLES 12:15

STUDY NOTE FOR 1 CHRONICLES 12:18 the Spirit. By mentioning the Holy Spirit, the writer explains that the defection of men from Benjamin, the tribe of Saul, to David is not misguided. The Spirit of God directs David’s supporters.

clothed. See Judg. 6:34; 2 Chr. 24:20. It seems that the Spirit is compared to a garment that clothes Amasai, possibly with the result that all can detect His inspired empowerment. BACK TO 1 CHRONICLES 12:18

STUDY NOTE FOR 1 CHRONICLES 12:19 he did not help them. While significantly abbreviating the account of 1 Sam. 29, the writer is clear that David does not fight against his fellow Israelites. BACK TO 1 CHRONICLES 12:19

STUDY NOTE FOR 1 CHRONICLES 12:20 Ziklag. David receives further support at Ziklag (12:8–19 note). BACK TO 1 CHRONICLES 12:20

STUDY NOTE FOR 1 CHRONICLES 12:22 like an army of God. The writer gives high praise to David’s army by comparing it to the innumerable heavenly army. BACK TO 1 CHRONICLES 12:22

STUDY NOTE FOR 1 CHRONICLES 12:23 Hebron. During the early part of his reign at Hebron, other supporters join David, with representatives coming from each tribe. The numbers appear very high. Several explanations of these large numbers are possible. The Hebrew word translated “thousand” may be a technical term referring to a military unit of considerably smaller size. In that case, v. 24 would read “men of Judah, carrying shield and spear, six units with (totaling) eight hundred armed for war.” Alternatively, the Hebrew consonants translated “thousand” can also be read with other vowels to mean “chiefs.” Thus, v. 24 would read “six chiefs with eight hundred armed for war.” Finally, the numbers could be figurative in nature in order to praise David’s forces (12:22 note). See Introduction: Special Issues for more on issues related to numbers in the Chronicler’s work. BACK TO 1 CHRONICLES 12:23

STUDY NOTE FOR 1 CHRONICLES 12:37 Reubenites and Gadites and the half-tribe of Manasseh. By grouping these tribes together and treating them as a unit, the Chronicler preserves twelve as the number of the tribes. BACK TO 1 CHRONICLES 12:37

STUDY NOTE FOR 1 CHRONICLES 12:38–40 The report of David’s widespread support closes with the observation that the people at Hebron, and the rest of the nation, are of “a single mind” in their support of David. They celebrate their new king with joy and feasting. This happy event would have been a model for the community returning from exile in Babylon. It also prefigures the messianic banquet when Christ returns (Matt. 8:11; 22:1–10; Rev. 19:7–9).

12:38 all Israel. See note on 11:1. BACK TO 1 CHRONICLES 12:38

STUDY NOTES FOR 1 CHRONICLES 13

STUDY NOTE FOR 1 CHRONICLES 13:1–16:43 David displays his loyalty to the LORD and his desire to promote true worship by arranging for the ark to be brought to Jerusalem. Comparison with 2 Sam. 5 and 6 indicates that the materials in Samuel and Chronicles are arranged topically and not in strict chronological order. The Chronicles account is in three parts: the initial failure to transfer the ark to Jerusalem (ch. 13); David’s blessings (ch. 14); and the successful recovery of the ark (chs. 15,16).

13:1–4 This introduction does not appear in 2 Sam. 5 and 6. It focuses on the support of “all the assembly” for worship centralized at David’s new capital, Jerusalem (13:4–8; 11:1 note). BACK TO 1 CHRONICLES 13:1

STUDY NOTE FOR 1 CHRONICLES 13:2 good to you ... from the LORD. The harmony between David and the people as they seek to obey God is a model for the returned exiles (2 Chr. 30:4, 5).

brothers who remain in all the lands of Israel. This reflects the fatalities caused by the Philistine wars. BACK TO 1 CHRONICLES 13:2

STUDY NOTE FOR 1 CHRONICLES 13:3 we did not seek it. The Chronicler contrasts David and Saul (11:2). David is concerned for the ark, while Saul neglected it. However, 1 Sam. 14:18 may favor the rendering “seek him” (see text note). Since the ark is the footstool of God’s throne, to seek the ark is to seek the LORD. BACK TO 1 CHRONICLES 13:3

STUDY NOTE FOR 1 CHRONICLES 13:5, 6 all Israel ... all Israel. The Chronicler continues to emphasize unity as the correct basis for the action of Israel gathered from the Nile (lit. “Shihor,” perhaps the easternmost distributary of the Nile, although some identify it with the more northerly Brook of Egypt) to Lebo-hamath in the north.

Kiriath-jearim. About ten miles (16 km) west of Jerusalem. BACK TO 1 CHRONICLES 13:5

13:6 called by the name of the LORD. A formula that denotes divine possession. The treatment accorded the ark has to be in accordance with the requirements of its divine owner, who is also pleased to occupy His property.

who sits enthroned above the cherubim. The ark of the covenant is the visible sign of the presence of the LORD, who condescends to dwell in the midst of His people. The cherubim function as the throne attendants of the heavenly king. BACK TO 1 CHRONICLES 13:6

STUDY NOTE FOR 1 CHRONICLES 13:7 on a new cart. The Israelites do not observe the law of God about transporting the ark with poles on the priests’ shoulders (Ex. 25:12–15). Instead, they handle it with what they themselves consider appropriate respect (in fact, in Philistine fashion, on a cart; 1 Sam. 6:7–11), and so disregard the holiness of God and the divine regulation of worship (15:2, 11–15). BACK TO 1 CHRONICLES 13:7

STUDY NOTE FOR 1 CHRONICLES 13:8 celebrating before God. See note on 15:16. BACK TO 1 CHRONICLES 13:8

STUDY NOTE FOR 1 CHRONICLES 13:10 he struck him. Uzzah demonstrates a disregard for the sanctity of worship by touching the ark (Num. 4:15). Although seemingly a minor offense, Uzzah’s violation involves carelessness for the holiness of God, which calls for judgment that would be a warning to all (v. 7 note). BACK TO 1 CHRONICLES 13:10

STUDY NOTE FOR 1 CHRONICLES 13:11 to this day. See note on 4:41. BACK TO 1 CHRONICLES 13:11

STUDY NOTE FOR 1 CHRONICLES 13:12 David was afraid. David’s initial reaction of anger (v. 11), because his plans had been upset, is replaced with fear as the reminder of the holiness of God brought home to him the awesome nature of the project in which he is engaged. BACK TO 1 CHRONICLES 13:12

STUDY NOTE FOR 1 CHRONICLES 13:13 Obed-edom. He is an appropriate caretaker for the ark since he is a Levite (15:18, 21, 24) from the region of Gath. He is blessed with many sons (26:4, 5) presumably because he cares properly for the ark. Chronicles often mentions numerous children as a sign of divine approval and blessing (14:3; 2 Chr. 11:18–23; 13:21). BACK TO 1 CHRONICLES 13:13

STUDY NOTES FOR 1 CHRONICLES 14

STUDY NOTE FOR 1 CHRONICLES 14:1–17 The account of David’s blessings is gathered from various sources and placed between David’s two attempts to relocate the ark. This illustrates that despite David’s initial failure (ch. 13), God establishes and blesses him because of his

heart commitment. Three items appear: palace preparations (14:1, 2), David’s children in Jerusalem (vv. 3–7), and David’s victory over the Philistines (vv. 8–17).

14:1 Hiram. David seems to have entered into a treaty relationship with Hiram, king of the Phoenicians. As well as being renowned as seamen, they are highly skilled craftsmen who have ready access to suitable building timber from Lebanon. BACK TO 1 CHRONICLES 14:1

STUDY NOTE FOR 1 CHRONICLES 14:2 the LORD had established ... exalted for the sake of his people. David recognizes that the establishment of his kingdom is a blessing for the people. After their exile in Babylon, the original readers would have been encouraged by these remarks in their hope for a new Davidic king (2 Chr. 2:11 note). BACK TO 1 CHRONICLES 14:2

STUDY NOTE FOR 1 CHRONICLES 14:3–7 As well as a palace, David acquires a harem, a practice commonly accepted among the oriental kings of his day. Deuteronomy 17:17, however, warns the kings of Israel not to take many wives. David’s willingness to take on additional wives eventually leads to the greatest crisis of his reign and violence in his own household (2 Sam. 11:1–12:15). While polygamy is regulated in Scripture, this is a concession to fallen humanity and not the ideal or original intent for mankind. Those who practice it experience discord in their families and, in Solomon’s case, spiritual waywardness (cf. Gen. 16; 21:1–21; 30:1–24; 1 Kings 11:1–8). Jesus tells us that God designed marriage to be a union of one man and one woman (Matt. 19:3–9). BACK TO 1 CHRONICLES 14:3

STUDY NOTE FOR 1 CHRONICLES 14:8–12 David’s victory over the Philistines contrasts with Saul’s defeat (10:1–7). David inquires of the LORD (14:10, 14), while Saul consulted a medium (10:13). This victory also contrasts with David’s failed attempt to retrieve the ark (13:1–14). While David was angered because the LORD had “broken out” against Uzzah (13:11), he now declares that “God has broken through” against the Philistines (14:11).

14:8 all Israel. See note on 11:1. BACK TO 1 CHRONICLES 14:8

STUDY NOTE FOR 1 CHRONICLES 14:9 Valley of Rephaim. Possibly three miles (5 km) southwest of Jerusalem. BACK TO 1 CHRONICLES 14:9

STUDY NOTE FOR 1 CHRONICLES 14:12 they were burned. David follows Mosaic regulations in these actions (Deut. 7:5, 25). The burning is not mentioned in 2 Sam. 5:21, but there is evidence that the Chronicler is reproducing other source material available to him. BACK TO 1 CHRONICLES 14:12

STUDY NOTE FOR 1 CHRONICLES 14:16 from Gibeon to Gezer. A distance of about fifteen miles (25 km). Gibeon is six miles (10 km) northwest of Jerusalem, and Gezer, which is under Philistine control at this time, is situated in the foothills on the edge of the coastal plain, twenty miles (31 km) west of Jerusalem. BACK TO 1 CHRONICLES 14:16

STUDY NOTE FOR 1 CHRONICLES 14:17 fear of him upon all nations. This verse is in addition to the account of 2 Sam. 5, highlighting David’s international fame (v. 1 note). David stands strong against his enemies. Other nations see the power of God in the king’s victory and fear (Josh. 2:11; 2 Chr. 17:10; 20:29). Readers of the book are encouraged to hope for a new David who will overthrow secular worldly powers (Hag. 2:6, 7, 20–23; Zech. 9:1–13). BACK TO 1 CHRONICLES 14:17

STUDY NOTES FOR 1 CHRONICLES 15

STUDY NOTE FOR 1 CHRONICLES 15:1–16:43. This account of the ark’s recovery provides the background for David’s involvement in organizing the Levites and the worship that will take place in Jerusalem. Eight verses (15:25–16:3) parallel 2 Sam. 6:12–19.

15:1 pitched a tent. The tabernacle is still in Gibeon (16:39). It is not known why David chooses to construct a new tent to shelter the ark rather than move the tabernacle. BACK TO 1 CHRONICLES 15:1

STUDY NOTE FOR 1 CHRONICLES 15:2 This verse and vv. 13–15 show that David transfers the ark in compliance with Mosaic law (Ex. 25:12–15; Deut. 10:8; 18:5). BACK TO 1 CHRONICLES 15:2

STUDY NOTE FOR 1 CHRONICLES 15:4–10 All three divisions of the tribe of Levi (Kohathites, Merarites, and Gershonites) are included in David’s worship organization, providing a model for Levitical orders after the nation’s exile in Babylon (6:1–53 and notes). BACK TO 1 CHRONICLES 15:4

STUDY NOTE FOR 1 CHRONICLES 15:11 Zadok and Abiathar. The two high priests during David’s reign. Zadok serves at the tabernacle in Gibeon (16:39), and Abiathar serves in Jerusalem (18:16; 27:34 and notes). Solomon later excludes Abiathar because of his support of Adonijah’s bid for the throne (1 Kin. 1:7; 2:26, 27). This leaves Zadok and his descendants as the highpriestly family in Jerusalem (6:1, 53 and notes). BACK TO 1 CHRONICLES 15:11

STUDY NOTE FOR 1 CHRONICLES 15:15 as Moses had commanded. See note on 16:40. BACK TO 1 CHRONICLES 15:15

STUDY NOTE FOR 1 CHRONICLES 15:16. An interest in the music of worship is apparent in Chronicles; see 1 Chr. 6:31–47; 9:15, 16, 33; 13:8; 15:28; 16:4–6; 23:5; 25:1–7; 2 Chr. 5:12, 13; 7:6; 23:13; 29:25–30; 34:12. This is a new aspect of the ministry of the Levites, introduced in preparation for temple worship. This emphasis is doubtless related to a concern for the restoration of proper worship in the period following the return from exile in Babylon (6:1–81 note). BACK TO 1 CHRONICLES 15:16

STUDY NOTE FOR 1 CHRONICLES 15:27 a robe of fine linen. The robe of fine linen and the linen ephod are the usual clothing of priests (1 Sam. 2:18; 22:18). BACK TO 1 CHRONICLES 15:27

STUDY NOTE FOR 1 CHRONICLES 15:28 all Israel. See note on 11:1. BACK TO 1 CHRONICLES 15:28

STUDY NOTE FOR 1 CHRONICLES 15:29 Michal the daughter of Saul. Attention is drawn to the hardened heart of Saul’s daughter. In contrast to the people, the Levites, and David, Michal is disgusted by the enthusiastic worship. Michal’s sarcastic rebuke (2 Sam. 6:20) is not repeated here, perhaps to avoid casting doubt on the purity of David’s worship. BACK TO 1 CHRONICLES 15:29

STUDY NOTES FOR 1 CHRONICLES 16

STUDY NOTE FOR 1 CHRONICLES 16:4 Levites. The Davidic arrangement of the Levites is noted (6:1–81 note). BACK TO 1 CHRONICLES 16:4

STUDY NOTE FOR 1 CHRONICLES 16:5 harps and lyres. See note on 15:16. BACK TO 1 CHRONICLES 16:5

STUDY NOTE FOR 1 CHRONICLES 16:7–36 thanksgiving ... sung to the LORD. A psalm of celebration not found in Samuel. The passage is similar to portions of several psalms (cf. vv. 8–22 with Ps. 105:1–15; vv. 23–33 with Ps. 96; vv. 34–36 with Ps. 106:1, 47, 48). David celebrates the entry of the ark into Jerusalem as a mighty act of God, and his words have continuing value for those returning to Jerusalem from the exile in Babylon. David calls for the praise of God (vv. 8–13). He remembers the promise of the land and the protection of God in the wanderings of the past (vv. 15–22). Later readers experience similar blessings in their return to the land. David invites the people to cry out for further protection and deliverance (v. 35). Those returned from Babylon need the same help from God. Finally, the people respond with praise and joy at the blessings of God (v. 36), just as later readers should praise God in their day. BACK TO 1 CHRONICLES 16:7

STUDY NOTE FOR 1 CHRONICLES 16:11 Seek. See note on 2 Chr. 7:14. BACK TO 1 CHRONICLES 16:11

STUDY NOTE FOR 1 CHRONICLES 16:38. The text of this verse has been somewhat corrupted (see text note and Introduction: Special Issues). It is unclear how many Levites have the name Obed-edom. One suggestion is that there are two: a musician (15:21; 16:5), who may also look after the ark (13:13), and a gatekeeper (15:18, 24; 26:4, 8, 15). Alternatively, only one man may be involved, and his varied designation may reflect changes over the long years of David’s reign. BACK TO 1 CHRONICLES 16:38

STUDY NOTE FOR 1 CHRONICLES 16:39–42 Zadok ... Heman ... Jeduthun minister at Gibeon where the tabernacle and the altar of burnt offering are still situated at this time, presumably awaiting the building of the temple. BACK TO 1 CHRONICLES 16:39

STUDY NOTE FOR 1 CHRONICLES 16:40 all that is written in the Law of the LORD. David’s commitment to observing Mosaic law is presented as a model for the reorganization of the community after the return from exile in Babylon (6:49; 15:15; 22:12, 13; 2 Chr. 6:16; 12:1, 2; 14:4; 17:3–9; 24:6, 9; 25:4; 30:15, 16; 31:3–21; 33:8; 34:19–33; 35:6–26). See Introduction: Characteristics and Themes. BACK TO 1 CHRONICLES 16:40

STUDY NOTES FOR 1 CHRONICLES 17

STUDY NOTE FOR 1 CHRONICLES 17:1–29:30 David makes a most important contribution to Israel’s history by preparing for the temple. This account has six major sections: David’s being commissioned by God (ch. 17); making military preparations (chs. 18–20); discovering the temple site (21:1–22:1); commissioning builders (22:2–19); arranging personnel (chs. 23–27); and leading national celebration and exhortation (chs. 28; 29).

17:1–27 David’s commission from God to prepare for the temple is in two parts: Nathan’s dynastic oracle (17:1–15) and David’s prayer of acceptance (17:16–27). The writer follows 2 Sam. 7 closely. In neither passage is the term “covenant” used of this divine disclosure, but other Scriptures warrant the use of the designation “Davidic covenant” (e.g. 2 Sam 23:5; Ps. 89:3).

17:1–15 The word “house” lies at the heart of this passage. David sees his own house (“palace”) and desires to build a “house” (a temple) for God. But God declares that He will build a “house” (a dynasty; v. 10) for David. David’s son will build a “house” (a temple; v. 12) for the LORD. The Davidic covenant inaugurates the dynasty and the temple as the two covenant institutions that ground the identity of Israel as God’s covenant servants and as recipients of His blessing, particularly that of His presence in their midst. Both of these roles are realized in Christ (Rom. 1:3; John 2:21). The Chronicler’s focus is on how Solomon fulfills the terms of the covenant. In this respect, Solomon is a type of Christ, anticipating what He will bring to consummation.

17:1, 10 The Chronicler does not repeat the references to David’s rest from enemies, found in 2 Sam. 7:1, 11. The emphasis is that David is a man of war (but see 17:8; 22:18) and therefore unqualified to build the temple (22:6–10 note). BACK TO 1 CHRONICLES 17:1, 10

STUDY NOTE FOR 1 CHRONICLES 17:2 Nathan’s reply is based on how he interprets God’s providential dealings with David, but since David has consulted him as a prophet, Nathan ought to have inquired of the LORD before replying. BACK TO 1 CHRONICLES 17:2

STUDY NOTE FOR 1 CHRONICLES 17:3 the word of the LORD came. Nathan is now in a position to deliver an authoritative, truly prophetic response. BACK TO 1 CHRONICLES 17:3

STUDY NOTE FOR 1 CHRONICLES 17:7–14. Nathan announces the dynastic promises associated with the Davidic covenant. The covenant with David is also celebrated in Pss. 89 and 132. The LORD promises that David’s descendants will become a dynasty, ruling always over Israel. Individual kings might become subject to severe chastisement (2 Sam. 7:14; Ps. 89:30–32), but the line of David will never be permanently rejected from the throne (2 Sam. 7:15, 16; 2 Chr. 6:16; Pss. 89:33–37; 132:11, 12). This covenant is a basis for hope that Israel can be fully restored (Introduction: Characteristics and Primary Themes). The NT reveals that the promises to David are fulfilled in Christ. Christ has kept the conditions of the covenant perfectly (Heb. 4:15); He serves as the mediator of the covenant of grace (Acts 2:25–36; Heb. 9:15); and He promises to return as conquering king (Matt. 24:29–31; Mark 13:24–27; Luke 21:25–28). BACK TO 1 CHRONICLES 17:7

STUDY NOTE FOR 1 CHRONICLES 17:13 to him a father ... to me a son. This language indicates a special adoption of the chosen king, not a belief in the divinity of the king as in other ancient Near Eastern cultures (Pss. 2:7; 45:6; 89:27 and note). NT writers understand these words about Solomon as a foreshadowing of Christ, the final Davidic king (Mark 1:11; Luke 1:32, 33; Heb. 1:5). Christ is the Son of David, but He is also the Son of God. He was conceived by the Holy Spirit (Luke 1:35) and is the second person of the Godhead (John 1:1–18; 17:1).

The Chronicler does not mention the imposition of divine discipline when David’s son goes astray (2 Sam. 7:14b), presumably because this would detract from his portrayal of Solomon as a role model. BACK TO 1 CHRONICLES 17:13

STUDY NOTE FOR 1 CHRONICLES 17:14 my house ... my kingdom. “My” twice replaces “your” in 2 Sam. 7:16 to bring out the fundamental perspective of the Chronicler that the LORD is the only source of power and authority in Israel (see 28:5; 2 Chr. 1:11; 9:8; 13:8).

his throne shall be established forever. God designates David’s line as the permanent dynasty over His people. When David’s descendants fail, they are chastised (2 Sam. 7:14), but God always raises up another son of David to continue the line. This promise gave hope to the postexilic community, and it comes to fulfillment in Jesus, who reigns on the throne of David forever (vv. 7–14 note; 2 Chr. 21:7). BACK TO 1 CHRONICLES 17:14

STUDY NOTE FOR 1 CHRONICLES 17:16 Who am I. David’s sincere expression of humility sets an attractive and valuable example (29:14–16; 2 Chr. 2:6). He recognizes that there is an overwhelming instance of divine grace in granting and fulfilling the covenant (see John 1:16; Eph. 2:7). BACK TO 1 CHRONICLES 17:16

STUDY NOTE FOR 1 CHRONICLES 17:24 name. The memory of all that God has revealed Himself to be; His reputation (see 2 Chr. 6:5). BACK TO 1 CHRONICLES 17:24

STUDY NOTES FOR 1 CHRONICLES 18

STUDY NOTE FOR 1 CHRONICLES 18:1–20:8 This section concerns David’s military and political accomplishments. Relying on 2 Sam. 8; 10; 11; and 21, it is organized in four sections: a survey of victories (18:1–13); a list of officials (18:14–17); victory over the Ammonites (19:1–20:3); and victory over the Philistines (20:4–8). This material demonstrates how David establishes the political security necessary for temple construction in Solomon’s day (18:13 note; 22:17–19). Second, it offers the background for David’s enormous material contributions to the temple construction (18:8, 11 note). Tribute from hostile nations was a major source of finance for building the temple. Third, it anticipates David’s disqualification from temple building because of his warfare (22:6–10 note; 28:3). Fourth, David’s victories inspired the readers to hope for victory over the enemies of their day (19:1–20:3 note). David’s involvement with Mephibosheth (2 Sam. 9; 21:1–14) is omitted, as is his adultery with Bathsheba and its aftermath (2 Sam. 11–20; 10:14 note). These are not relevant to the Chronicler’s theme at this point: the fulfillment of God’s covenant promises to David (17:10; 18:13).

18:1–13 This summary of David’s wars with the Philistines to the west (v. 1), with Moab to the east (v. 2), with the Syrians (Arameans) to the north (vv. 3–11), and with Edom to the southeast (vv. 12, 13) corresponds to 2 Sam. 8:1–14. The only noteworthy omission in the account is David’s severe treatment of the Moabites (2 Sam. 8:2).

18:1 After this. This marker functions as a logical transition rather than noting chronological succession from ch. 17. BACK TO 1 CHRONICLES 18:1

STUDY NOTE FOR 1 CHRONICLES 18:3 Zobah-Hamath. A Syrian (Aramean) kingdom north of Damascus, evidently intent on expanding northward to the Euphrates. BACK TO 1 CHRONICLES 18:3

STUDY NOTE FOR 1 CHRONICLES 18:4 7,000. According to the parallel text in 2 Sam. 8:4, David captured “1,700.” However, an ancient translation of 2 Samuel agrees with 1 Chronicles in reading “7,000.” It may be that the number of captives indicated in the Hebrew text of 2 Samuel that we possess was inadvertently miscopied at some point. If so, the Hebrew text of 1 Chronicles that we possess actually preserves what the author of 2 Samuel originally wrote while the Hebrew text of 2 Samuel that we possess does not. See Introduction: Special Issues. BACK TO 1 CHRONICLES 18:4

STUDY NOTE FOR 1 CHRONICLES 18:8, 11 Solomon made ... David dedicated. David devotes the spoils of warfare to temple construction, preparing the way for Solomon to build. BACK TO 1 CHRONICLES 18:8

18:11 Edom ... Amalek. This list of enemies covers most of the armies mentioned in chs. 18–20. BACK TO 1 CHRONICLES 18:11

STUDY NOTE FOR 1 CHRONICLES 18:12 Abishai. David’s nephew, son of his half sister Zeruiah, is given the credit for the victory rather than David himself (2 Sam. 8:13). Joab also contributes much to this success (1 Kin. 11:15, 16; Psalm 60 superscription). The Valley of Salt is in Edomite territory at the southern end of the Dead Sea. BACK TO 1 CHRONICLES 18:12

STUDY NOTE FOR 1 CHRONICLES 18:13 the LORD gave victory to David. David’s victories provide a secure political environment that will allow Solomon to concentrate on building (19:1–20:3 note). BACK TO 1 CHRONICLES 18:13

STUDY NOTE FOR 1 CHRONICLES 18:14 David reigned over all Israel. David’s domestic arrangements also contribute to the political stability necessary for building projects (18:1–20:8 note). The Chronicler carries over the expression “all Israel” from 2 Sam. 8:15. BACK TO 1 CHRONICLES 18:14

STUDY NOTE FOR 1 CHRONICLES 18:16 Zadok ... Ahimelech the son of Abiathar. See note on 15:11. BACK TO 1 CHRONICLES 18:16

STUDY NOTE FOR 1 CHRONICLES 18:17 Cherethites ... Pelethites. Foreign mercenaries among the king’s guards (1 Sam. 30:14 note).

chief officials. Whereas 2 Sam. 8:18 uses the term “priests” in connection with David’s sons, the Chronicler employs a term more definitely referring to high political office. David and his sons are not technically priests, and the writer is being more precise about the proper ordering of royalty and priesthood (6:1–81 note). BACK TO 1 CHRONICLES 18:17

STUDY NOTES FOR 1 CHRONICLES 19

STUDY NOTE FOR 1 CHRONICLES 19:1–20:3 Cf. 2 Sam. 10:1–19; 11:1; 12:29–31 and notes. For the omission of David’s sin with Bathsheba and the ensuing troubles in the Davidic house (2 Sam. 11:1–21:14) see note on 18:1–20:8.

19:1 Ammonites. The Ammonites, whose territory was east of the Jordan and north of Moab, are longstanding enemies of Israel (Judg. 10:7–9; 10:17–11:40; 1 Sam. 11:1–11; 14:47). They also trouble the community after the return from exile in Babylon (Neh. 2:19; 4:3, 7, 8). BACK TO 1 CHRONICLES 19:1

STUDY NOTE FOR 1 CHRONICLES 19:6 Mesopotamia. Chronicles replaces the less familiar Beth-rehob with Mesopotamia (Aram-naharim, meaning “Aram of the two rivers,” referring to northern Mesopotamia) and omits the reference to Tob (2 Sam. 10:6). BACK TO 1 CHRONICLES 19:6

STUDY NOTE FOR 1 CHRONICLES 19:7 32,000. Israel’s victory is frequently highlighted by reporting the numbers of the opposing army (2 Chr. 12:2–4; 13:3; 14:9).

Medeba. An old Moabite town, twelve miles (19 km) east of the Dead Sea, nominally in Reubenite territory but frequently changing hands. At this point, Medeba is under Ammonite control. BACK TO 1 CHRONICLES 19:7

STUDY NOTE FOR 1 CHRONICLES 19:17 all Israel. See note on 11:1. BACK TO 1 CHRONICLES 19:17

STUDY NOTE FOR 1 CHRONICLES 19:18 7,000. 2 Sam. 10:18 reads “700.” It is possible that the higher number in Chronicles is due to a inadvertent copying error in the transmission of the text. See Introduction: Special Issues. BACK TO 1 CHRONICLES 19:18

STUDY NOTES FOR 1 CHRONICLES 20

STUDY NOTE FOR 1 CHRONICLES 20:1 In the spring. Armies typically advance after the first spring harvest, when food is more abundant (2 Sam. 11:1; 1 Kin. 20:22, 26).

Rabbah. In David’s day, the major city of the Ammonites; now Amman, the capital of Jordan. BACK TO 1 CHRONICLES 20:1

STUDY NOTE FOR 1 CHRONICLES 20:2 spoil ... a very great amount. See note on 18:8, 11. BACK TO 1 CHRONICLES 20:2

STUDY NOTE FOR 1 CHRONICLES 20:4–8 Brief notes are given of three Philistine wars, corresponding to 2 Sam. 21:18–22.

20:4 after this. See note on 18:1.

were subdued. Not found in 2 Sam. 21:18. The sentence indicates that the promise of 17:10 is fulfilled (2 Chr. 13:18; cf. 28:19). BACK TO 1 CHRONICLES 20:4

STUDY NOTES FOR 1 CHRONICLES 21

STUDY NOTE FOR 1 CHRONICLES 21:1–22:1 The history continues with David’s discovery of the temple site (17:1–29:30 note). The theme of military victory (19:1–20:8) leads to an account of David’s census to assess the potential size of his army (v. 5). With two major exceptions, the account follows 2 Sam. 24 closely (21:1; 21:28–22:1 and notes). The author of 2 Samuel reports how David brings trouble on the nation but successfully intercedes on its behalf (2 Sam. 24). In Chronicles, the point of the story is to tell how God leads David to discover the holy site for the temple.

21:1 Satan stood. When the Hebrew word satan is used with a definite article, it means lit. “the adversary” (Job 1:6; Zech. 3:1). Here satan is used for the first time without a definite article, probably as a proper name (see “Satan” at Job 1:6). According to 1 Sam. 24:1, it is God who moves David. God Himself tempts no one (James 1:13), but He employs created means under His sovereign control. Chronicles identifies Satan as the instrument by which David is led astray. The two passages together remind us that God is sovereign over all events, including temptation and sin (cf. Ex. 4:21 note; Josh. 11:20; 1 Kin. 22:22, 23; 2 Chr. 10:15 note; Job 1:12; 2:10; Ezek. 3:20; 14:9; Matt. 6:13; Acts 4:27, 28). BACK TO 1 CHRONICLES 21:1

STUDY NOTE FOR 1 CHRONICLES 21:3 a cause of guilt for Israel. Taking a census is not prohibited by OT law, though there are specific regulations (Ex. 30:12; Num. 1:2; 26:2). David’s desire for a count of his military personnel may be an indication of reliance on human might rather than on divine power (2 Chr. 13:18 and note). Joab’s response (21:6; 27:24) may indicate that David has insisted that the tribe of Levi be counted for military service as well (v. 6 note). BACK TO 1 CHRONICLES 21:3

STUDY NOTE FOR 1 CHRONICLES 21:4 Joab ... went. A condensing of 2 Sam. 24:5–8. BACK TO 1 CHRONICLES 21:4

STUDY NOTE FOR 1 CHRONICLES 21:5 All Israel. 2 Sam. 24:9 reads simply “Israel.” See note on 11:1.

1,100,000. Resolving the differences between these numbers from those in 2 Sam. 24:9 (“in Israel there were 800,000 ... and the men of Judah were 500,000”) is a challenge. It may be that the Chronicler is including the men from Judah in the total for “all Israel” (that is, including Judah with 470,000, not “and in Judah”). The book of Chronicles may exclude some elements, such as Levi and Benjamin, from its count (21:6 note). Or the numbers may be approximations. There might also be issues with the scribal transmission of the numbers found at this point. See Introduction to 1 Chronicles: Special Issues. BACK TO 1 CHRONICLES 21:5

STUDY NOTE FOR 1 CHRONICLES 21:6 he did not include. Joab does not completely carry through the census David had ordered (v. 3 note).

Levi and Benjamin. These tribes are not included in the census. The tribe of Levi is to be excluded from any military census, according to Mosaic law (Num. 1:49; 2:33). Benjamin may be excluded because the tabernacle is in Gibeon (v. 29). BACK TO 1 CHRONICLES 21:6

STUDY NOTE FOR 1 CHRONICLES 21:8 I have sinned greatly. The census of men who can be called up for military service shows that David is trusting in human strategies rather than relying in faith on the LORD. BACK TO 1 CHRONICLES 21:8

STUDY NOTE FOR 1 CHRONICLES 21:9 Gad, David’s seer. Gad has been a wise counselor to David since the time he was a fugitive from Saul (1 Sam. 22:3–5). BACK TO 1 CHRONICLES 21:9

STUDY NOTE FOR 1 CHRONICLES 21:12 the sword of the LORD. “Sword” is used as a metaphor for the divine imposition of a judicial penalty. BACK TO 1 CHRONICLES 21:12

STUDY NOTE FOR 1 CHRONICLES 21:13 his mercy is very great. Despite the severity of divine chastisement, David trusts in the abundant mercy of the LORD. Undoubtedly, the promises to David in 17:1–14 supply a background to David’s confident trust in God’s mercy. BACK TO 1 CHRONICLES 21:13

STUDY NOTE FOR 1 CHRONICLES 21:14 70,000 men of Israel fell. The judgment involved in the pestilence appropriately weakens David’s false source of confidence. BACK TO 1 CHRONICLES 21:14

STUDY NOTE FOR 1 CHRONICLES 21:15 relented. In His mercy, the LORD spares Jerusalem from destruction.

the angel who was working destruction. A further reference to the angel of the LORD (see Gen. 16:7 note; 2 Sam. 24:16 note). BACK TO 1 CHRONICLES 21:15

STUDY NOTE FOR 1 CHRONICLES 21:16 This verse is not found in the traditional Masoretic Hebrew text of 2 Sam. 24. However, recently discovered texts of Samuel (Dead Sea Scrolls) and other witnesses suggest that the writer of Samuel probably included it in the first edition of his work. See Introduction: Special Issues.

lifted his eyes and saw. David is permitted to perceive spiritual reality that is ordinarily hidden from mankind. But the appearance of the angel is on this occasion visible to others (v. 20). BACK TO 1 CHRONICLES 21:16

STUDY NOTE FOR 1 CHRONICLES 21:17 these sheep. David reveals a shepherd’s concern for his flock under his care and pleads that any further imposition be against himself and his family and not on the people. However, Israel is not fault free, for the LORD’s anger had existed against them before the census (2 Sam. 24:1). BACK TO 1 CHRONICLES 21:17

STUDY NOTE FOR 1 CHRONICLES 21:18 the Jebusite. One of the original inhabitants of Jerusalem. BACK TO 1 CHRONICLES 21:18

STUDY NOTE FOR 1 CHRONICLES 21:20, 21 Although these verses about Ornan (spelled Araunah in 2 Sam. 24) do not appear in the traditional Masoretic Hebrew text of 2 Sam. 24:20, recently discovered texts of the books of Samuel among the Dead Sea Scrolls and other witnesses suggest that the author of Samuel included these verses in the first edition of his work. See Introduction: Special Issues. BACK TO 1 CHRONICLES 21:20, 21

STUDY NOTE FOR 1 CHRONICLES 21:22 at its full price. This portion of the account is reminiscent of Abraham’s purchase of the burial site for Sarah (Gen. 23). David purchases the site at full price. As a result, the future temple site (21:28–22:1 note) is a royal possession devoted to the temple. BACK TO 1 CHRONICLES 21:22

STUDY NOTE FOR 1 CHRONICLES 21:25 600 shekels ... for the site. 2 Sam. 24:24 reads, “the threshing floor and the oxen for fifty shekels of silver.” It has been suggested that Samuel focuses on the threshing floor with its oxen, while Chronicles gives the value of the whole site. BACK TO 1 CHRONICLES 21:25

STUDY NOTE FOR 1 CHRONICLES 21:26 the LORD answered him with fire. This rare occurrence indicates God’s special approval of David’s actions (Lev. 9:24; 1 Kin. 18:37, 38), and prompts David’s recognition that this is to be the site of the temple. The descent of the fire anticipates Solomon’s temple dedication later at this same site (2 Chr. 7:1). BACK TO 1 CHRONICLES 21:26

STUDY NOTE FOR 1 CHRONICLES 21:28–22:1 These verses are not found in 2 Sam. 24. They show an interest in sacrifice (21:28) and possibly help explain David’s neglect of the tabernacle (21:29, 30). The main point is that David recognizes the threshing floor of Ornan as the site for the future temple (22:1). This remarkable ending with its clear account of moral failure in David’s life indicates vividly the place to which the community must turn for sacrifice, forgiveness, and answered prayer (2 Chr. 3:1; 6:12–42 and notes). BACK TO 1 CHRONICLES 21:28

STUDY NOTES FOR 1 CHRONICLES 22

STUDY NOTE FOR 1 CHRONICLES 22:2–29:20 This long section about David’s life is found only in Chronicles. The narrative contains David’s final preparations for constructing the temple, which begin and end with assemblies held by royal authority (22:2–19; 28:1–29:20) where similar instructions are given (cf. 22:8 with 28:3; 22:13 with 28:20; and 22:17 with 28:21). Though not yet active in his own right, Solomon begins to figure prominently alongside David. The Chronicler emphasizes that building the temple is the joint achievement of David and Solomon.

22:2–19 David’s arrangements for constructing the temple begin with the assembling of a suitable workforce (22:2–4). David also explains to Solomon what is required of him (22:5–16) and exhorts the leaders of the land to cooperate in the enterprise (22:17–19).

22:2 aliens. David and Solomon use conscripted labor made up primarily of foreigners (1 Kin. 5:13–18; 9:15–23; 11:28; 2 Chr. 2:2, 17, 18; 8:7–10). BACK TO 1 CHRONICLES 22:2

STUDY NOTE FOR 1 CHRONICLES 22:3 iron. Presumably taken from the Philistines, whom David conquered (1 Sam. 13:19–22).

bronze. Taken from the spoils of war (18:8, 11 note). BACK TO 1 CHRONICLES 22:3

STUDY NOTE FOR 1 CHRONICLES 22:5 young and inexperienced. Solomon lacks the experience to handle the responsibility of preparing for the temple (see 29:1; 2 Chr. 13:7).

preparation. The central theme of this section is how David provides virtually everything for the temple built by Solomon, including plans, materials, workers, work assignments, political stability, and popular support. In effect, the temple is a joint project of David and Solomon (22:2–29:20; 2 Chr. 2:3 and notes). See Introduction: Characteristics and Primary Themes. BACK TO 1 CHRONICLES 22:5

STUDY NOTE FOR 1 CHRONICLES 22:6–10 David explains to Solomon why he is barred from building the temple. 1 Kin. 5:3–5 states that David has been preoccupied with warfare, and this passage specifically affirms that David has been ritually defiled by bloodshed, so he cannot be directly involved in the building (2 Chr. 6:9). This seems to be a private meeting; the public declaration will follow later (28:8). The process of transfer of leadership resembles the transfer that occurred when Joshua succeeded Moses (see Deut. 31:7, 8). BACK TO 1 CHRONICLES 22:6

STUDY NOTE FOR 1 CHRONICLES 22:7, 8, 10, 19 name. See note on 13:6. BACK TO 1 CHRONICLES 22:7, 8, 10, 19

STUDY NOTE FOR 1 CHRONICLES 22:9 rest ... peace and quiet. On several occasions, peace and rest from warfare are seen as God’s reward to His faithful people (v. 18; 2 Chr. 14:6, 7; 15:15; 20:30; 23:21). This blessing is held out to those returned from Babylonian exile as a basis for hope in their troubled days.

Solomon. The name is similar in form to the Hebrew word for “peace,” from which it may be derived. Peace is viewed not so much as absence of war but as a state of complete well-being for an individual or a nation.

22:10 The privilege of building the temple is the seal of the covenant relationship. BACK TO 1 CHRONICLES 22:9

STUDY NOTE FOR 1 CHRONICLES 22:12, 13 keep the law of the LORD. See note on 16:40. Enjoyment of covenant blessing is conditioned on obedience. BACK TO 1 CHRONICLES 22:12

22:13 Be strong and courageous. David’s commission to Solomon (22:12, 13) is reminiscent of Joshua’s commission from God (see 28:20; Josh. 1:6–9). BACK TO 1 CHRONICLES 22:13

STUDY NOTE FOR 1 CHRONICLES 22:17–19 David’s success in war provides the political stability necessary for constructing the temple (18:1–20:8 note). BACK TO 1 CHRONICLES 22:17

STUDY NOTE FOR 1 CHRONICLES 22:18 peace. See note on v. 9.

22:19 seek the LORD. See note on 2 Chr. 7:14. BACK TO 1 CHRONICLES 22:18

STUDY NOTES FOR 1 CHRONICLES 23

STUDY NOTE FOR 1 CHRONICLES 23:1–27:34 In his old age (he is about seventy), David effectively leaves the running of the country in Solomon’s hands, but not without first setting up an appropriate administrative structure. In accordance with the Chronicler’s priorities, he first presents David’s organization of religious personnel (23:2–26:32) and then of the civilian officials (ch. 27). These arrangements for Solomon’s reign also provide a model for the postexilic community.

23:1 This opening verse is a topical heading for 23:1–29:25.

he made Solomon his son king over Israel. Apparently assuming his readers’ knowledge of the books of Kings, the Chronicler has said little about the checkered history of David’s rise to power or the troubles of his reign (11:1–29:30 note). Similarly, he does not discuss Solomon’s struggle for the throne (1 Kings 1; 2), presenting a smooth transition of power from David to Solomon. See note on 3:10; Introduction: Characteristics and Primary Themes. BACK TO 1 CHRONICLES 23:1

STUDY NOTE FOR 1 CHRONICLES 23:2–32 the priests and the Levites. Between introductory (23:2–6) and concluding remarks (23:24–32) comes the list of divisions of Levites into Gershonites (23:7–11), Kohathites (23:12–20), and Merarites (23:21–23). See note on 6:1. BACK TO 1 CHRONICLES 23:2

STUDY NOTE FOR 1 CHRONICLES 23:3 thirty years old. Apparently, the age at which Levites began service was adjusted according to need: thirty years (Num. 4:1–3), twenty-five years (Num. 8:23–25), and twenty years (1 Chr. 23:24, 27). A period of apprenticeship may be in view in some passages. This census is legitimate, as preparatory to temple service (see Num. 4:1–3). BACK TO 1 CHRONICLES 23:3

STUDY NOTE FOR 1 CHRONICLES 23:5 instruments. See note on 15:16. BACK TO 1 CHRONICLES 23:5

STUDY NOTE FOR 1 CHRONICLES 23:6–23 Cf. similar lists in 6:16–30; 24:20–30. BACK TO 1 CHRONICLES 23:6

STUDY NOTE FOR 1 CHRONICLES 23:11 a single father’s house. Because Jeush and Beriah have few descendants, they are reckoned as one unit in organizing the Levites. BACK TO 1 CHRONICLES 23:11

STUDY NOTE FOR 1 CHRONICLES 23:24, 27 twenty years. See note on v. 3. The changed nature of the work at a fixed sanctuary may permit lowering the age. This will also lead to more qualified personnel for the increased volume of work at the temple. BACK TO 1 CHRONICLES 23:24, 27

STUDY NOTE FOR 1 CHRONICLES 23:28 to assist the sons of Aaron. The Levites are under the authority of the Aaronic priests. See notes on 6:53 and 15:11. BACK TO 1 CHRONICLES 23:28

STUDY NOTES FOR 1 CHRONICLES 24

STUDY NOTE FOR 1 CHRONICLES 24:1, 2 The account follows the traditional division of the sons of Aaron (see 6:3; Ex. 6:23; Num. 3:2–4). The deaths of Nadab and Abihu are recorded in Lev. 10:1–3. The descendants of Eleazar and Ithamar alone serve as priests (6:1 note; Lev. 10:1–3). BACK TO 1 CHRONICLES 24:1, 2

STUDY NOTE FOR 1 CHRONICLES 24:3 Zadok. See notes on 6:53 and 15:11. This is the only text where Ahimelech is clearly designated as being of the sons of Ithamar. BACK TO 1 CHRONICLES 24:3

STUDY NOTE FOR 1 CHRONICLES 24:5 divided them by lot. Casting lots in careful accord with revealed standards is designed to ensure that decisions are made according to divine direction rather than human prejudice (Prov. 16:33; Luke 1:8, 9; Acts 1:26). BACK TO 1 CHRONICLES 24:5

STUDY NOTE FOR 1 CHRONICLES 24:6 Ahimelech the son of Abiathar. Ahimelech bears the same name as his grandfather (see 15:11), and has probably taken over administrative duties from his elderly father. BACK TO 1 CHRONICLES 24:6

STUDY NOTE FOR 1 CHRONICLES 24:7–18. Twenty-four divisions are established to provide for regular rotation of duty among the priestly families. See the similar practice in NT times (Luke 1:8, 9).

24:7 Jehoiarib. The father of the Maccabees (Mattathias) was in the division of Jehoiarib, as noted in the apocryphal books of Maccabees (1 Macc. 2:1). BACK TO 1 CHRONICLES 24:7

STUDY NOTE FOR 1 CHRONICLES 24:10 Abijah. The father of John the Baptist, Zechariah, was in the division of Abijah (Luke 1:5). BACK TO 1 CHRONICLES 24:10

STUDY NOTE FOR 1 CHRONICLES 24:20–31 The Levites who are not priests are also divided into appropriate groups by lot (v. 31; see also v. 5). BACK TO 1 CHRONICLES 24:20

STUDY NOTE FOR 1 CHRONICLES 24:31 just as their brothers. The equal treatment of all the families is a model to be followed by the readers in the period after the Babylonian exile (24:5 note). Possibly there has been a controversy that requires emphasis on this fairness.

Zadok. See notes on 6:53 and 15:11. BACK TO 1 CHRONICLES 24:31

STUDY NOTES FOR 1 CHRONICLES 25

STUDY NOTE FOR 1 CHRONICLES 25:1–31 The music of worship is mentioned many times in this chapter (15:16 note), seemingly reflecting a special interest of the Chronicler, who wants to promote it in the rebuilt temple of his own day.

25:1 chiefs of the service. Asaph, Heman, and Jeduthun have already been assigned the role of temple musicians, which is here extended in perpetuity to their descendants. It may be that David consults Levitical leaders in the matter, but elsewhere “chiefs of the service” is rendered “commanders of the army,” whom David consults on other occasions regarding religious affairs (see 13:1; 15:25). Military involvement in the arrangements for temple music is not altogether improbable, as the Levites provide musical accompaniment for the army as it goes into battle (see 2 Chron. 13:12; 20:22).

prophesied. Temple personnel are seen in prophetic roles on several occasions (2 Chr. 20:14–17; 24:19–22; 29:30; 35:15; see also 2 Kin. 23:2 with 2 Chr. 34:30). The term “prophesied” may perhaps imply authoritative declaration of divine revelation accompanied by music; alternatively, it may describe a broader aspect of the Spirit’s work of empowering people for leadership. As is the case for the seventy elders of the time of Moses (Num. 11:25, 26) and for Saul (1 Sam. 10:10–12), “prophesying” does not always denote divine revelation of the kind received by the writing prophets. This theme may suggest the role of priests as guides for the restoration of the community after the return from exile in Babylon (Zech. 6:9–15). BACK TO 1 CHRONICLES 25:1

STUDY NOTE FOR 1 CHRONICLES 25:8 cast lots for their duties. See note on 24:5. BACK TO 1 CHRONICLES 25:8

STUDY NOTE FOR 1 CHRONICLES 25:9–31 first ... twenty-fourth. See note on 24:7–18. BACK TO 1 CHRONICLES 25:9

STUDY NOTES FOR 1 CHRONICLES 26

STUDY NOTE FOR 1 CHRONICLES 26:1–19 gatekeepers. The specific duties of gatekeepers are described in 9:22–29. BACK TO 1 CHRONICLES 26:1

STUDY NOTE FOR 1 CHRONICLES 26:4 Obed-edom. See note on 13:13. BACK TO 1 CHRONICLES 26:4

STUDY NOTE FOR 1 CHRONICLES 26:5 for God blessed him. To have numerous children is a sign of divine blessing (13:13 note). BACK TO 1 CHRONICLES 26:5

STUDY NOTE FOR 1 CHRONICLES 26:13–16 cast lots. For the casting of lots, see note on 24:5. Here lots are used to determine the place of service rather than its time. BACK TO 1 CHRONICLES 26:13

STUDY NOTE FOR 1 CHRONICLES 26:14 east. The main entrance to the temple, with six gatekeepers (26:17). BACK TO 1 CHRONICLES 26:14

STUDY NOTE FOR 1 CHRONICLES 26:15 Obed-edom’s came out for the south. The South Gate is the main entrance for the king. Obed-edom is highly honored by this assignment. BACK TO 1 CHRONICLES 26:15

STUDY NOTE FOR 1 CHRONICLES 26:16 the gate of Shallecheth. The only reference to this gate, situated on the western wall of the city. BACK TO 1 CHRONICLES 26:16

STUDY NOTE FOR 1 CHRONICLES 26:20 Levites. The Levites are given responsibilities in the temple (26:20–28) and away from Jerusalem (26:29–32).

treasuries. The temple is a storehouse of great wealth (29:6–9; 2 Chr. 4; 34:9–11; 36:7–19). The Levites are in charge of collecting and managing its extensive resources. BACK TO 1 CHRONICLES 26:20

STUDY NOTE FOR 1 CHRONICLES 26:26–28 David ... Samuel ... Saul ... Abner ... Joab. Apparently, special attention is given to temple donations made by important figures. BACK TO 1 CHRONICLES 26:26

STUDY NOTE FOR 1 CHRONICLES 26:29–32 Legal and administrative functions for Levites are established in Mosaic legislation (Deut. 17:8–13). See notes on 2 Chr. 17:7, 8 and 19:5–11. BACK TO 1 CHRONICLES 26:29

STUDY NOTE FOR 1 CHRONICLES 26:31 In the fortieth year. As David reigned for forty years, this occurs shortly before his death, fitting in with the background description of 23:1. BACK TO 1 CHRONICLES 26:31

STUDY NOTES FOR 1 CHRONICLES 27

STUDY NOTE FOR 1 CHRONICLES 27:1–34 The Chronicler now turns to questions of military order (27:1–15), tribal heads (27:16–24), royal overseers (27:25–31), and royal counselors (27:32–34). David’s extensive organization of his kingdom lays the groundwork for Solomon’s temple project (22:5 note).

27:1 month after month. Military duties rotate much, as do priestly responsibilities (24:7–18 note). BACK TO 1 CHRONICLES 27:1

STUDY NOTE FOR 1 CHRONICLES 27:2 24,000. See note on 12:23. Many officers listed here appear in a similar list in 11:11–47 (see also 2 Sam. 23:8–39). BACK TO 1 CHRONICLES 27:2

STUDY NOTE FOR 1 CHRONICLES 27:16–22 tribes of Israel. Gad and Asher are omitted, perhaps because Ephraim and the two halves of Manasseh are counted. The total remains twelve (see 12:37). BACK TO 1 CHRONICLES 27:16

STUDY NOTE FOR 1 CHRONICLES 27:23, 24 These verses refer to David’s census in 21:1–22:1 (cf. 2 Sam. 24). Because of God’s response to the census, the count never becomes part of the official court record. BACK TO 1 CHRONICLES 27:23, BACK TO 1 CHRONICLES 27:24

STUDY NOTE FOR 1 CHRONICLES 27:25–31 This is probably a partial list indicating how much property and wealth David has acquired in preparation for Solomon’s construction of the temple (22:5 note). BACK TO 1 CHRONICLES 27:25

STUDY NOTE FOR 1 CHRONICLES 27:32–34 A list of David’s closest advisors (18:14–17) highlights the organizational preparations David made for Solomon’s construction of the temple. BACK TO 1 CHRONICLES 27:32

STUDY NOTES FOR 1 CHRONICLES 28

STUDY NOTE FOR 1 CHRONICLES 28:1–29:20 The Chronicler describes David’s final assembly, in which he charges the officials of Israel and Solomon (ch. 28), collects contributions for the temple (29:1–9), and offers praise and petitions (29:10–20). See note on 22:2–29:20. The Chronicler omits mention of the difficulty in the transition recorded in 1 Kings 1, 2.

28:1 all the officials of Israel. The officials listed in ch. 27, representing the entire nation (11:1 note). BACK TO 1 CHRONICLES 28:1

STUDY NOTE FOR 1 CHRONICLES 28:3 my name. See note on 13:6.

a man of war and have shed blood. A public disclosure of the reasons for David being divinely barred from building the temple. They were earlier communicated privately to Solomon (22:8). BACK TO 1 CHRONICLES 28:3

STUDY NOTE FOR 1 CHRONICLES 28:4, 8 all Israel. See note on 11:1. BACK TO 1 CHRONICLES 28:4, 8

STUDY NOTE FOR 1 CHRONICLES 28:5 he has chosen. Solomon is designated as David’s successor by divine election, not because of human maneuvering. Being chosen by God is the essential requirement for a legitimate Israelite king (Deut. 17:15). No king after Solomon is spoken of as being chosen in this way.

the kingdom of the LORD. See note on 17:14. BACK TO 1 CHRONICLES 28:5

STUDY NOTE FOR 1 CHRONICLES 28:6 my son. See note on 17:13. BACK TO 1 CHRONICLES 28:6

STUDY NOTE FOR 1 CHRONICLES 28:7 keeping my commandments and my rules. See note on 16:40. BACK TO 1 CHRONICLES 28:7

STUDY NOTE FOR 1 CHRONICLES 28:9 If you seek him ... if you forsake him. Basic covenantal conditions apply to the promises given to David and his line. Though the Davidic dynasty itself will not be rejected, individual kings and the nation may suffer severely under God’s judgment for apostasy. For similar expressions of this principle, see 2 Chr. 6:14, 16; 7:17–22; 15:2; 16:7–9; 19:2, 3; 21:12–15; 24:20; 34:23–28. See also Introduction: Characteristics and Primary Themes. BACK TO 1 CHRONICLES 28:9

STUDY NOTE FOR 1 CHRONICLES 28:12 the plan of all that he had in mind. Lit. “all which was in/by the spirit with him.” These words may refer to what was divinely revealed to him. Although David actively plans for the temple, his efforts are directed by the Holy Spirit. This underlines the need for the postexilic community to follow the patterns established for the temple by David and Solomon (see the example of Moses, Ex. 25:9, 40). BACK TO 1 CHRONICLES 28:12

STUDY NOTE FOR 1 CHRONICLES 28:19 in writing. David has kept a written record of all that the LORD has revealed to him in this matter. The expression is, however, somewhat unusual and may point to a parallel with Moses (Ex. 31:18; 32:16). “From the hand of the LORD” is used in 2 Chr. 29:25 of a written prophetic record. BACK TO 1 CHRONICLES 28:19

STUDY NOTE FOR 1 CHRONICLES 28:20 Be strong and courageous. The language resembles Joshua’s commission (22:13 note). It also echoes what David said in his earlier speech (22:11–13). 29:29). Martin Luther referred to two aspects of God—the hidden and the revealed. A portion of the divine knowledge remains hidden to our gaze. We work in the light of what God has revealed. BACK TO 1 CHRONICLES 28:20

STUDY NOTE FOR 1 CHRONICLES 28:21 will be wholly at your command. David’s organization of the priests, Levites, and artisans is for the sake of building Solomon’s temple (22:5 note). BACK TO 1 CHRONICLES 28:21

STUDY NOTES FOR 1 CHRONICLES 29

STUDY NOTE FOR 1 CHRONICLES 29:1–9 David follows Moses’s example in asking for contributions to the temple project (Ex. 25:1–8; 35:4–9, 20–29). These directions remind the exiles returned from Babylon of the importance of continuing contributions to the new temple (Hag. 1:2–11; Mal. 3:8–10). See notes on 2 Chr. 24:10–12.

29:1 young and inexperienced. See note on 22:5. BACK TO 1 CHRONICLES 29:1

STUDY NOTE FOR 1 CHRONICLES 29:2–5 David declares the purpose behind his previous accomplishments. All was done to prepare for Solomon’s temple (22:5; 27:1–34 and notes). BACK TO 1 CHRONICLES 29:2

STUDY NOTE FOR 1 CHRONICLES 29:3 I have a treasure ... I give it. David gives from his own wealth in addition to the spoils of war (18:8, 11; 2 Chr. 30:24 and notes). David serves as an example of generous contribution to the temple (29:18 note). BACK TO 1 CHRONICLES 29:3

STUDY NOTE FOR 1 CHRONICLES 29:7 darics. The daric is a Persian coin used in the Chronicler’s day. He employs this terminology for the sake of his readers (Introduction: Author). BACK TO 1 CHRONICLES 29:7

STUDY NOTE FOR 1 CHRONICLES 29:10–19 David praises God for what has been accomplished (29:10–13) and asks for continued empowerment of the people and of Solomon (29:14–19). BACK TO 1 CHRONICLES 29:10

STUDY NOTE FOR 1 CHRONICLES 29:11 Yours, O LORD. Probably the source of the longer ending of the LORD’s Prayer (Matt. 6:13; cf. Luke 11:4). See theological note “The Incomprehensibility of God.” BACK TO 1 CHRONICLES 29:11

STUDY NOTE FOR 1 CHRONICLES 29:14–16 Although David worked hard to prepare for Solomon’s temple, he acknowledges that all his accomplishments have come from the sovereign hand of God. David sees himself as powerless and hopeless apart from God’s blessing (2 Chr. 1:9; 20:6, 12).

29:14 who am I. See note on 17:16; 2 Chr. 2:6. BACK TO 1 CHRONICLES 29:14

STUDY NOTE FOR 1 CHRONICLES 29:16 name. See note on 13:6. BACK TO 1 CHRONICLES 29:16

STUDY NOTE FOR 1 CHRONICLES 29:18 keep forever. David’s words speak directly to the readers of a later time, who must continue to give freely to temple worship. BACK TO 1 CHRONICLES 29:18

STUDY NOTE FOR 1 CHRONICLES 29:19 keep your commandments. See note on 16:40. BACK TO 1 CHRONICLES 29:19

STUDY NOTE FOR 1 CHRONICLES 29:21–25 The transfer of power to Solomon culminates in a grand celebration of sacrifice (v. 21), feasting (v. 22), and national harmony (vv. 22–25). See note on 23:1. BACK TO 1 CHRONICLES 29:21

STUDY NOTE FOR 1 CHRONICLES 29:22 the second time. This phrase is omitted from some ancient translations, possibly because its exact reference is hard to determine. It may be that 1 Kin. 1:32–36 is the first anointing, accomplished in private and followed by the more public one. Both Saul (1 Sam. 10:1; 11:14, 15) and David (1 Sam. 16:13; 2 Sam. 2:4; 5:3) receive more than one anointing.

Zadok as priest. The writer associates closely the Davidic monarchy and the Zadokite priestly line (6:1 note). BACK TO 1 CHRONICLES 29:22

STUDY NOTE FOR 1 CHRONICLES 29:23 all Israel. See vv. 25, 26. This emphasis on the effective unity of the people is characteristic of the Chronicler. BACK TO 1 CHRONICLES 29:23

STUDY NOTE FOR 1 CHRONICLES 29:24 pledged their allegiance. The writer omits discussion of the attempted rebellion of Adonijah (1 Kin. 1), apparently because, as a failed attempt, it does not color the unanimity of support for Solomon. BACK TO 1 CHRONICLES 29:24

STUDY NOTE FOR 1 CHRONICLES 29:25 had not been on any king before him. Especially in the building of the temple, Solomon’s reign is more glorious than his father David’s. BACK TO 1 CHRONICLES 29:25

FOOTNOTES FOR 1 CHRONICLES 1

1 Many names in these genealogies are spelled differently in other biblical books 2 Septuagint; Hebrew Diphath 3 Or He began to be a mighty man on the earth 4 Septuagint; Hebrew lacks And the sons of Aram 5 Peleg means division 6 Septuagint, Syriac (compare Genesis 10:28); Hebrew Ebal

1 Septuagint (compare Genesis 36:12); Hebrew lacks and of 2 Septuagint (compare Genesis 36:22); Hebrew Homam 3 Septuagint (compare Genesis 36:23); Hebrew Alian 4 Septuagint (compare Genesis 36:23); Hebrew Shephi 5 Hebrew sons 6 Septuagint (compare Genesis 36:26); Hebrew Hamran 7 Septuagint (compare Genesis 36:27); Hebrew Jaakan 8 Hebrew the River

FOOTNOTES FOR 1 CHRONICLES 2

9 Hebrew sons 10 Septuagint (compare Ruth 4:21); Hebrew Salma

1 Septuagint, Vulgate; Hebrew in Caleb Ephrathah 2 Hebrew sons; three times in this verse 3 Septuagint; Hebrew Mesha 4 Hebrew sons 5 Hebrew the father of Hebron 6 Septuagint, Vulgate; Hebrew son

FOOTNOTES FOR 1 CHRONICLES 3

1 Septuagint (compare Syriac, Vulgate); Hebrew sons of; four times in this verse 2 Hebrew sons

FOOTNOTES FOR 1 CHRONICLES 4

3 Septuagint (compare Vulgate); Hebrew father

1 Jabez sounds like the Hebrew for pain 2 Or evil 3 Septuagint, Vulgate; Hebrew lacks Meonothai 4 Ge-harashim means valley of craftsmen 5 Hebrew sons 6 The clause These are ... married is transposed from verse 18 7 Hebrew lacks and bore 8 Vulgate (compare Septuagint); Hebrew and Jashubi-lahem 9 Or matters

FOOTNOTES FOR 1 CHRONICLES 5

1 Hebrew Tilgath-pilneser; also verse 26 2 Or they were helped to prevail

1 Septuagint, Vulgate; Hebrew and Epher

FOOTNOTES FOR 1 CHRONICLES 6

2 Ch 5:27 in Hebrew 3 Ch 6:1 in Hebrew

1 Septuagint, Syriac (compare verse 33 and 1 Samuel 8:2); Hebrew lacks Joel 2 Hebrew and Abijah 3 Septuagint, Syriac (compare Joshua 21:17); Hebrew lacks Gibeon

FOOTNOTES FOR 1 CHRONICLES 7

1 Syriac (compare Vulgate); Hebrew And to the sons 2 Hebrew sons; also verses 10, 12, 17

1 Beriah sounds like the Hebrew for disaster 2 Hebrew Non

FOOTNOTES FOR 1 CHRONICLES 8

3 Hebrew and Naaman 4 Or he carried them into exile

1 Compare 9:35; Hebrew lacks Jeiel

FOOTNOTES FOR 1 CHRONICLES 9

1 Compare 8:35; Hebrew lacks and Ahaz

FOOTNOTES FOR 1 CHRONICLES 10

1 Hebrew they

FOOTNOTES FOR 1 CHRONICLES 11

1 Compare 2 Samuel 23:8; Hebrew thirty, or captains 2 Compare 2 Samuel 23:12; Hebrew they ... their 3 Syriac; Hebrew three 4 Compare 2 Samuel 23:19; Hebrew more renowned among the two

5 Syriac; Hebrew three 6 Syriac; Hebrew the son of a valiant man 7 A cubit was about 18 inches or 45 centimeters

1 Compare 2 Samuel 23:25; Hebrew the Harorite 2 Compare Septuagint and 2 Samuel 23:32; Hebrew the sons of Hashem

FOOTNOTES FOR 1 CHRONICLES 12

3 Hebrew verse 5 4 Hebrew verse 6

1 Septuagint; Hebrew lacks David

FOOTNOTES FOR 1 CHRONICLES 13

1 Or him 2 Hebrew Shihor 3 Or and his brother 4 Perez-uzza means the breaking out against Uzzah

FOOTNOTES FOR 1 CHRONICLES 14

1 Baal-perazim means LORD of breaking through

FOOTNOTES FOR 1 CHRONICLES 15

2 Hebrew He

FOOTNOTES FOR 1 CHRONICLES 16

1 Compare Septuagint, Syriac, Vulgate; the meaning of the Hebrew is uncertain

1 Or in holy attire 2 Hebrew their

FOOTNOTES FOR 1 CHRONICLES 17

1 The meaning of the Hebrew is uncertain 2 Septuagint, Vulgate other

FOOTNOTES FOR 1 CHRONICLES 18

3 Hebrew hand 4 Septuagint, Vulgate, 2 Samuel 8:6 (compare Syriac); Hebrew lacks garrisons 5 Hebrew the LORD saved

FOOTNOTES FOR 1 CHRONICLES 19

1 A talent was about 75 pounds or 34 kilograms

1 Hebrew the River

FOOTNOTES FOR 1 CHRONICLES 20

2 A talent was about 75 pounds or 34 kilograms 3 Compare 2 Samuel 12:31; Hebrew he sawed 4 Compare 2 Samuel 12:31; Hebrew saws

FOOTNOTES FOR 1 CHRONICLES 21

1 A shekel was about 2/5 ounce or 11 grams 2 Hebrew he

FOOTNOTES FOR 1 CHRONICLES 22

1 A talent was about 75 pounds or 34 kilograms

FOOTNOTES FOR 1 CHRONICLES 23

2 Hebrew He 3 Hebrew lacks David said

1 Vulgate (compare Septuagint, Syriac); Hebrew to the Gershonite

FOOTNOTES FOR 1 CHRONICLES 24

1 Compare 23:19; Hebrew lacks Hebron 2 Compare 23:19; Hebrew lacks the chief 3 Or his son; also verse 27

FOOTNOTES FOR 1 CHRONICLES 25

1 One Hebrew manuscript, Septuagint; most Hebrew manuscripts lack Shimei

FOOTNOTES FOR 1 CHRONICLES 26

1 Septuagint; Hebrew six Levites 2 Or court; Hebrew parbar (meaning unknown); twice in this verse 3 The Hebrew of verse 21 is uncertain 4 Hebrew Shelomith

FOOTNOTES FOR 1 CHRONICLES 27

1 Septuagint; Hebrew Ahohite and his division and Mikloth the chief officer 2 Septuagint, Vulgate; Hebrew was his division

FOOTNOTES FOR 1 CHRONICLES 28

1 Hebrew lacks of the temple

FOOTNOTES FOR 1 CHRONICLES 29

1 A talent was about 75 pounds or 34 kilograms 2 Septuagint; Hebrew houses 3 Or ordaining himself; Hebrew filling his hand 4 A daric was a coin weighing about 1/4 ounce or 8.5 grams

1 Septuagint, Vulgate; Hebrew hope, or prospect

The SECOND BOOK of the

Chronicles

TITLE AND AUTHOR

Although the break between 1 and 2 Chronicles has been inserted sensitively into the narrative, it is merely a later scribal convenience for easier handling of Greek scrolls, which contained vowels as well as consonants and so were longer than the corresponding Hebrew manuscripts. The original work was conceived of as a unity. See Introduction to 1 Chronicles: Title.

DATE AND OCCASION

See Introduction to 1 Chronicles: Date and Occasion.

GENRE

The Chronicler continues the approach he employed for the reign of David, and he structures his narrative as a court history in which the fortunes of the nation are determined by the actions of its kings. The account, however, does not give primary emphasis to military or economic affairs but to the religious health of the people. This is a presentation of covenant history to encourage the restored community in Judah to greater faithfulness in the conduct of their individual and national life.

LITERARY FEATURES

The Davidic covenant (1 Chr. 17) and Solomon’s prayer (2 Chr. 6) are used by the Chronicler to help his audience integrate their understanding of events in their national history as later events conform to the structures set out earlier. When the covenant king and his people faced danger, prayer to the Lord, as envisaged by Solomon (e.g. 6:21, 25), gave access to divine forgiveness and assistance (12:6; 13:14; 14:11; 18:31), even for as abandoned a character as Manasseh (33:12, 13).

The Chronicler assumes his audience is familiar with the accounts in Kings to such an extent that what he says would not be understood properly without it (e.g., 32:24–33). However, the Chronicler develops his source material from Kings to bring out his primary message that covenant obedience brings divine blessing, and covenant unfaithfulness entails divine chastisement. The latter outcome was tragically evident throughout the lives of some kings, and for Jehoram (21:4–20), Ahaziah (22:1–9), Ahaz (28:1–27), Amon (33:21–25), Jehoahaz (36:2–4), Jehoiakim (36:5–8), Jehoiachin (36:9, 10), and Zedekiah (36:11–14) the Chronicler is content to maintain the adverse characterization of Kings. While he retains the mixed assessments given earlier of Asa (14:2–16:14) and Jehoshaphat (17:1–21:3), he presents other monarchs more positively than Kings: Rehoboam (10:1–12:16), Joash (22:10–24:27), Amaziah (25:1–28), Uzziah (26:1–33), Josiah (34:1–36:1), and Manasseh (33:1–20). By passing over their failures and providing other examples of success not mentioned in Kings, he depicts Abijah (13:1–14:1), Jotham (27:1–9), and Hezekiah (29:1–32:33) in a very favorable fashion, in part to create within the audience a hope for the coming of the King who realizes the ideal presented in his positive portrayal of these kings.

CHARACTERISTICS AND PRIMARY THEMES

The Chronicler retells the history of Israel and Judah in order to provide theological answers to three fundamental questions that arose after the Jews returned from exile in Babylonia. First, how can the heirs to God’s covenant promises be known after the dislocation of exile and return? Second, what is to become of their central political and religious institutions, the Davidic throne and the Jerusalem temple, and how should they be related to one another in the restored community? Third, how are the people to understand the experience of exile and restoration in the light of God’s law and grace, His judgment and forgiveness? The discussion of these themes, begun in the Introduction to 1 Chronicles, is continued here with respect to 2 Chronicles.

The Chronicler is concerned to emphasize the privilege extended to the nation through the covenant the Lord instituted and maintained with them. It is their responsibility to perpetuate a true relationship with Him by means of worship at the temple, which is under the care of its priestly and Levitical guardians. What was sound and proven from the past provides the key to moving forward in harmony with God and being accepted by Him.

1. The United Monarchy under Solomon (1:1–9:31). The opening section of 2 Chronicles depicts Solomon as the divinely blessed successor of David. The Chronicler passes over Solomon’s struggle for power (1 Chr. 23:1 note) and his later downfall due to intermarriage (1 Kin. 11:1–40). He shows Solomon as the king of “all Israel” (1 Chr. 11:1 note), and as the prime instrument for constructing the temple in Jerusalem (2 Chr. 2:1–8:16). There is a brief notice of his death (9:29–31).

Solomon’s reign is narrated in a topical and symmetrical form, opening and closing with passages describing the king’s wisdom and wealth (ch. 1; 9:13–28). Just inside these passages are sections about his international relations (ch. 2; 8:17–9:12). Inserted between these passages are sections about the building of the temple and Solomon’s other projects throughout Israel (3:1–5:1; 8:1–16), and in the center is the description of the temple dedication (5:2–7:10) and the divine response to it (7:12–22). A concentric outline of this kind emphasizes the topics in the middle, in this case the dedication of the temple.

2. The Divided Kingdom (10:1–28:26). The record of Israel’s history from Rehoboam to Ahaz focuses on events in the southern kingdom of Judah. Although Kings is the source of much of the information, Chronicles omits large blocks of material dealing with the northern kingdom of Israel. The focus of Chronicles is on Judah and its capital, Jerusalem, the place of the Davidic king and the temple of God.

The kings of the period are measured by the ideal of the united monarchy. The king must be faithful to the law of Moses; he must support the temple order established by David and Solomon; and he must listen to prophetic and priestly instruction. Some kings are evaluated negatively (Jehoram, 21:4–20; Ahaziah, 22:1–9; Ahaz, 28:1–27), others positively (Abijah, 13:1–14:1; Jotham, 27:1–9). For the most part the records are mixed (Rehoboam, 10:1–12:16; Asa, 14:2–16:14; Jehoshaphat, 17:1–21:3; Joash, 22:10–24:27; Amaziah, 25:1–28; Uzziah, 26:1–23). See Literary Features above for a comparison with the assessments found in Kings.

From his inspired history of Israel and Judah, the Chronicler shows that God blesses His people when they are faithful, and He chastises them when they turn away from Him. Victory, security, and prosperity come to those who seek the Lord. Defeat, trouble, and illness come upon those who forget Him.

3. The reunited kingdom (29:1–36:23). Beginning with Hezekiah, Israel enters a new phase of her history. Like David and Solomon, Hezekiah is able to unite the faithful of Israel and Judah around the Davidic throne through worship and celebration at the temple (29:1 note and 29:24 note). This reunited people experience periods of failure: Manasseh’s apostasy (33:1–10); the reign of Amon (33:21–25); and the kings of Judah just before the Babylonian exile (36:2–14). But each failure is followed by God’s gracious renewal of the people: Manasseh’s restoration (33:11–17); Josiah’s reforms (34:3–35:19); and the return from exile in Babylonia (36:22–23).

Despite the failures of the reunited kingdom, God continues to grant blessings to His repentant people. He extends His mercy to them, offering them His blessing. At the same time, the events of the period demonstrate the requirements placed on those who long for the full restoration of the kingdom. The nation must turn to the Lord in humility and live faithfully before Him.

THEOLOGY OF 2 CHRONICLES

To the themes of the covenant people of God, the king and the temple, and divine blessing and judgment (see Introduction to 1 Chronicles: Characteristics and Primary Themes), 2 Chronicles adds repeated references to the disobedience of representatives of the dynasty and its tragic consequences for the people as a whole. Even so, the royal house is preserved, and it is possible through repentance to reverse its downward progression (see Manasseh, 33:11–17). The temple continues as an important instance of the principle of God with us, typifying the incarnation of the Messiah.

The Chronicler’s description of divine providence is often presented as a theology of immediate retribution. In Samuel and Kings, divine retribution comes on the northern kingdom (2 Kin. 17:7–20) and on Judah (2 Kin. 23:26, 27) as the culmination of a process over many generations. On the other hand, many scholars argue that in Chronicles the successes or failures of a king are rewarded or punished within his own lifetime. However, the Chronicler’s approach is much more subtle. He does not lose sight of the long-term impact of the conduct of the nation (2 Chr. 7:19–22; 36:15, 16). Even so, his major concern is to commend covenant obedience to his contemporaries, and he therefore chooses historical examples that make his point as forcibly as possible. “Whatever one sows, that will he also reap” (Gal. 6:7). But the Chronicler does not simply equate reverses experienced in life with prior disobedience. The aggression Asa encounters from Baasha in chapter 16 comes after a chapter extolling Asa’s religious reforms. More significantly, Hezekiah’s extensive reforming activity in chapters 29–31 is followed by Sennacherib’s invasion, as the Chronicler himself notes in 32:1. His is not a naive approach to events but an urgent call to repentance. Because of the enduring commitment of the Lord, the covenant people are never totally without a way back to blessing if only they will repent (7:13, 14).

It is also argued that the Chronicler focuses unduly on external aspects of religion. Starting with Jabez’s prayer in 1 Chr. 4:10, land/territory is used as an index of spiritual favor, as are large families. Some commentators also consider the temple and its material adornment to be too prominent in the Chronicler’s presentation of true piety. Here also, significant qualification is required. The temple was the focus of divine presence on earth in the Chronicler’s day, and due respect for it was indicative of heart allegiance to the Lord. Moreover, the Chronicler does not tire of mentioning that what is required is not a mechanical performance of religious rituals but a wholehearted commitment to the Lord (2 Chr. 6:14, 38; 15:12, 15; 19:9; 22:9; 25:2; 31:21; 34:31; and similar expressions in 16:9; 29:31).

2 CHRONICLES IN THE LARGER STORY OF THE BIBLE

Whereas 1 Chronicles presents the whole sweep of human history from Adam down to the Chronicler’s day, 2 Chronicles covers a more abbreviated time span. Its focus is on the need for ongoing faithfulness in living out the demands of the covenant so as to enjoy the favor and blessing of the Lord. The temple with its sacrificial rituals continues to play a vital role in the progress of salvation history. The complementary focus on the Davidic dynasty promotes hope for the eventual realization of the messianic promise.

CHRIST IN 2 CHRONICLES

When those holding a God-appointed office in Israel live up to the demands of that office, they became types of Christ, foreshadowing the corresponding aspects of His work. The Chronicler’s positive portrait of kings such as David, Solomon, and Hezekiah enhance their likeness to Christ and so serve to foster expectations of the perfect king who completely fulfills the task of establishing God’s kingdom and providing for His people.

HISTORY OF INTERPRETATION

See Introduction to 1 Chronicles: History of Interpretation.

SPECIAL ISSUES

See Introduction to 1 Chronicles: Special Issues.

OUTLINE OF 2 CHRONICLES

(Continued from Outline of 1 Chronicles)

II. THE UNITED MONARCHY (1 CHR. 9:35— 2 CHR. 9:31)

A. Saul (1 Chr. 9:35–10:14)

B. David (1 Chr. 11–29)

C. Solomon (2 Chr. 1–9)

1. Worship, wisdom and wealth (ch. 1)

2. Preparations for temple building (ch. 2)

3. Temple building and furnishings (3:1–5:1)

4. Temple dedication (5:2–7:10)

5. Divine response to dedication (7:11–22)

6. Conclusion to temple building (8:1–16)

7. International recognition (8:17–9:12)

8. Wealth and wisdom (9:13–28)

9. End of reign and death (9:29–31)

III. THE DIVIDED KINGDOM (2 CHR. 10–28)

A. Rehoboam (chs. 10–12)

B. Abijah (13:1–21)

C. Asa (14:1–16:14)

D. Jehoshaphat (17:1–20:37)

E. Jehoram (21:1–20)

F. Ahaziah (22:1–9)

G. Athaliah, Jehoshabeath and Jehoiada (22:10–23:21)

H. Joash (24:1–27)

I. Amaziah (ch. 25)

J. Uzziah (ch. 26)

K. Jotham (ch. 27)

L. Ahaz (ch. 28)

IV. THE REUNITED KINGDOM (2 CHR. 29–36)

A. Hezekiah (chs. 29–32)

B. Manasseh (33:1–20)

C. Amon (33:21–25)

D. Josiah (chs. 34; 35)

E. Josiah’s Successors (36:1–16)

F. Exile and Release (36:17–23)

SOLOMON WORSHIPS AT GIBEON

1  Solomon the son of David established himself in his kingdom, and the LORD his God was with him and made him exceedingly great.

[2] Solomon spoke to all Israel, to the commanders of thousands and of hundreds, to the judges, and to all the leaders in all Israel, the heads of fathers’ houses. 3 And Solomon, and all the assembly with him, went to the high place that was at Gibeon, for the tent of meeting of God, which Moses the servant of the LORD had made in the wilderness, was there. 4 (But David had brought up the ark of God from Kiriath-jearim to the place that David had prepared for it, for he had pitched a tent for it in Jerusalem.) [5] Moreover, the bronze altar that Bezalel the son of Uri, son of Hur, had made, was there before the tabernacle of the LORD. And Solomon and the assembly sought it [1] out. 6 And Solomon went up there to the bronze altar before the LORD, which was at the tent of meeting, and offered a thousand burnt offerings on it.

SOLOMON PRAYS FOR WISDOM

[7] In that night God appeared to Solomon, and said to him, “Ask what I shall give you.” 8 And Solomon said to God, “You have shown great and steadfast love to David my father, and have made me king in his place. [9] O LORD God, let your word to David my father be now fulfilled, for you have made me king over a people as numerous as the dust of the earth. [10] Give me now wisdom and knowledge to go out and come in before this people, for who can govern this people of yours, which is so great?” 11 God answered Solomon, “Because this was in your heart, and you have not asked for possessions, wealth, honor, or the life of those who hate you, and have not even asked for long life, but have asked for wisdom and knowledge for yourself that you may govern my people over whom I have made you king, 12 wisdom and knowledge are granted to you. I will also give you riches, possessions, and honor, such as none of the kings had who were before you, and none after you shall have the like.” [13] So Solomon came from [2] the high place at Gibeon, from before the tent of meeting, to Jerusalem. And he reigned over Israel.

SOLOMON GIVEN WEALTH

[14] Solomon gathered together chariots and horsemen. He had 1,400 chariots and 12,000 horsemen, whom he stationed in the chariot cities and with the king in Jerusalem. 15 And the king made silver and gold as common in Jerusalem as stone, and he made cedar as plentiful as the sycamore of the Shephelah. 16 And Solomon’s import of horses was from Egypt and Kue, and the king’s traders would buy them from Kue for a price. 17 They imported a chariot from Egypt for 600 shekels [1] of silver, and a horse for 150. Likewise through them these were exported to all the kings of the Hittites and the kings of Syria.

PREPARING TO BUILD THE TEMPLE

2  [2] Now Solomon purposed to build a temple for the name of the LORD, and a royal palace for himself. [2] [3] And Solomon assigned 70,000 men to bear burdens and 80,000 to quarry in the hill country, and 3,600 to oversee them. [3] And Solomon sent word to Hiram the king of Tyre: “As you dealt with David my father and sent him cedar to build himself a house to dwell in, so deal with me. [4] Behold, I am about to build a house for the name of the LORD my God and dedicate it to him for the burning of incense of sweet spices before him, and for the regular arrangement of the showbread, and for burnt offerings morning and evening, on the Sabbaths and the new moons and the appointed feasts of the LORD our God, as ordained forever for Israel. 5 The house that I am to build will be great, for our God is greater than all gods. [6] But who is able to build him a house, since heaven, even highest heaven, cannot contain him? Who am I to build a house for him, except as a place to make offerings before him? 7 So now send me a man skilled to work in gold, silver, bronze, and iron, and in purple, crimson, and blue fabrics, trained also in engraving, to be with the skilled workers who are with me in Judah and Jerusalem, whom David my father provided. 8 Send me also cedar, cypress, and algum timber from Lebanon, for I know that your servants know how to cut timber in Lebanon. And my servants will be with your servants, 9 to prepare timber for me in abundance, for the house I am to build will be great and wonderful. [10] I will give for your servants, the woodsmen who cut timber, 20,000 cors [4] of crushed wheat, 20,000 cors of barley, 20,000 baths [5] of wine, and 20,000 baths of oil.”

[11] Then Hiram the king of Tyre answered in a letter that he sent to Solomon, “Because the LORD loves his people, he has made you king over them.” [12] Hiram also said, “Blessed be the LORD God of Israel, who made heaven and earth, who has given King David a wise son, who has discretion and understanding, who will build a temple for the LORD and a royal palace for himself.

13 “Now I have sent a skilled man, who has understanding, Huram-abi, [14] the son of a woman of the daughters of Dan, and his father was a man of Tyre. He is trained to work in gold, silver, bronze, iron, stone, and wood, and in purple, blue, and crimson fabrics and fine linen, and to do all sorts of engraving and execute any design that may be assigned him, with your craftsmen, the craftsmen of my lord, David your father. 15 Now therefore the wheat and barley, oil and wine, of which my lord has spoken, let him send to his servants. 16 And we will cut whatever timber you need from Lebanon and bring it to you in rafts by sea to Joppa, so that you may take it up to Jerusalem.”

[17] Then Solomon counted all the resident aliens who were in the land of Israel, after the census of them that David his father had taken, and there were found 153,600. [18] Seventy thousand of them he assigned to bear burdens, 80,000 to quarry in the hill country, and 3,600 as overseers to make the people work.

SOLOMON BUILDS THE TEMPLE

3  Then Solomon began to build the house of the LORD in Jerusalem on Mount Moriah, where the LORD [1] had appeared to David his father, at the place that David had appointed, on the threshing floor of Ornan the Jebusite. [2] He began to build in the second month of the fourth year of his reign. [3] These are Solomon’s measurements [2] for building the house of God: the length, in cubits [3] of the old standard, was sixty cubits, and the breadth twenty cubits. [4] The vestibule in front of the nave of the house was twenty cubits long, equal to the width of the house, [4] and its height was 120 cubits. He overlaid it on the inside with pure gold. [5] The nave he lined with cypress and covered it with fine gold and made palms and chains on it. [6] He adorned the house with settings of precious stones. The gold was gold of Parvaim. 7 So he lined the house with gold—its beams, its thresholds, its walls, and its doors—and he carved cherubim on the walls.

8 And he made the Most Holy Place. Its length, corresponding to the breadth of the house, was twenty cubits, and its breadth was twenty cubits. He overlaid it with 600 talents [5] of fine gold. [9] The weight of gold for the nails was fifty shekels. [6] And he overlaid the upper chambers with gold.

[10] In the Most Holy Place he made two cherubim of wood [7] and overlaid [8] them with gold. 11 The wings of the cherubim together extended twenty cubits: one wing of the one, of five cubits, touched the wall of the house, and its other wing, of five cubits, touched the wing of the other cherub; 12 and of this cherub, one wing, of five cubits, touched the wall of the house, and the other wing, also of five cubits, was joined to the wing of the first cherub. 13 The wings of these cherubim extended twenty cubits. The cherubim [9] stood on their feet, facing the nave. [14] And he made the veil of blue and purple and crimson fabrics and fine linen, and he worked cherubim on it.

[15] In front of the house he made two pillars thirty-five cubits high, with a capital of five cubits on the top of each. [16] He made chains like a necklace [1] and put them on the tops of the pillars, and he made a hundred pomegranates and put them on the chains. [17] He set up the pillars in front of the temple, one on the south, the other on the north; that on the south he called Jachin, and that on the north Boaz.

THE TEMPLE’S FURNISHINGS

4  He made an altar of bronze, twenty cubits [2] long and twenty cubits wide and ten cubits high. [2] Then he made the sea of cast metal. It was round, ten cubits from brim to brim, and five cubits high, and a line of thirty cubits measured its circumference. [3] Under it were figures of gourds, [3] for ten cubits, compassing the sea all around. The gourds were in two rows, cast with it when it was cast. [4] It stood on twelve oxen, three facing north, three facing west, three facing south, and three facing east. The sea was set on them, and all their rear parts were inward. [5] Its thickness was a handbreadth. [4] And its brim was made like the brim of a cup, like the flower of a lily. It held 3,000 baths. [5] 6 He also made ten basins in which to wash, and set five on the south side, and five on the north side. In these they were to rinse off what was used for the burnt offering, and the sea was for the priests to wash in.

[7] And he made ten golden lampstands as prescribed, and set them in the temple, five on the south side and five on the north. [8] He also made ten tables and placed them in the temple, five on the south side and five on the north. And he made a hundred basins of gold. [9] He made the court of the priests and the great court and doors for the court and overlaid their doors with bronze. 10 And he set the sea at the southeast corner of the house.

[11] Hiram also made the pots, the shovels, and the basins. So Hiram finished the work that he did for King Solomon on the house of God: 12 the two pillars, the bowls, and the two capitals on the top of the pillars; and the two latticeworks to cover the two bowls of the capitals that were on the top of the pillars; 13 and the 400 pomegranates for the two latticeworks, two rows of pomegranates for each latticework, to cover the two bowls of the capitals that were on the pillars. 14 He made the stands also, and the basins on the stands, 15 and the one sea, and the twelve oxen underneath it. 16 The pots, the shovels, the forks, and all the equipment for these Huram-abi made of burnished bronze for King Solomon for the house of the LORD. 17 In the plain of the Jordan the king cast them, in the clay ground between Succoth and Zeredah. [6] 18 Solomon made all these things in great quantities, for the weight of the bronze was not sought.

19 So Solomon made all the vessels that were in the house of God: the golden altar, the tables for the bread of the Presence, 20 the lampstands and their lamps of pure gold to burn before the inner sanctuary, as prescribed; 21 the flowers, the lamps, and the tongs, of purest gold; 22 the snuffers, basins, dishes for incense, and fire pans, of pure gold, and the sockets [7] of the temple, for the inner doors to the Most Holy Place and for the doors of the nave of the temple were of gold.

5  Thus all the work that Solomon did for the house of the LORD was finished. And Solomon brought in the things that David his father had dedicated, and stored the silver, the gold, and all the vessels in the treasuries of the house of God.

THE ARK BROUGHT TO THE TEMPLE

[2] Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the fathers’ houses of the people of Israel, in Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion. [3] And all the men of Israel assembled before the king at the feast that is in the seventh month. 4 And all the elders of Israel came, and the Levites took up the ark. [5] And they brought up the ark, the tent of meeting, and all the holy vessels that were in the tent; the Levitical priests brought them up. 6 And King Solomon and all the congregation of Israel, who had assembled before him, were before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered. 7 Then the priests brought the ark of the covenant of the LORD to its place, in the inner sanctuary of the house, in the Most Holy Place, underneath the wings of the cherubim. 8 The cherubim spread out their wings over the place of the ark, so that the cherubim made a covering above the ark and its poles. [9] And the poles were so long that the ends of the poles were seen from the Holy Place before the inner sanctuary, but they could not be seen from outside. And they are [1] there to this day. [10] There was nothing in the ark except the two tablets that Moses put there at Horeb, where the LORD made a covenant with the people of Israel, when they came out of Egypt. [11] And when the priests came out of the Holy Place (for all the priests who were present had consecrated themselves, without regard to their divisions, 12 and all the Levitical singers, Asaph, Heman, and Jeduthun, their sons and kinsmen, arrayed in fine linen, with cymbals, harps, and lyres, stood east of the altar with 120 priests who were trumpeters; [13] and it was the duty of the trumpeters and singers to make themselves heard in unison in praise and thanksgiving to the LORD), and when the song was raised, with trumpets and cymbals and other musical instruments, in praise to the LORD,

“For he is good,

for his steadfast love endures forever,”

the house, the house of the LORD, was filled with a cloud, [14] so that the priests could not stand to minister because of the cloud, for the glory of the LORD filled the house of God.

SOLOMON BLESSES THE PEOPLE

6  Then Solomon said, “The LORD has said that he would dwell in thick darkness. [2] But I have built you an exalted house, a place for you to dwell in forever.” 3 Then the king turned around and blessed all the assembly of Israel, while all the assembly of Israel stood. 4 And he said, “Blessed be the LORD, the God of Israel, who with his hand has fulfilled what he promised with his mouth to David my father, saying, [5] ‘Since the day that I brought my people out of the land of Egypt, I chose no city out of all the tribes of Israel in which to build a house, that my name might be there, and I chose no man as prince over my people Israel; [6] but I have chosen Jerusalem that my name may be there, and I have chosen David to be over my people Israel.’ 7 Now it was in the heart of David my father to build a house for the name of the LORD, the God of Israel. 8 But the LORD said to David my father, ‘Whereas it was in your heart to build a house for my name, you did well that it was in your heart. [9] Nevertheless, it is not you who shall build the house, but your son who shall be born to you shall build the house for my name.’ [10] Now the LORD has fulfilled his promise that he made. For I have risen in the place of David my father and sit on the throne of Israel, as the LORD promised, and I have built the house for the name of the LORD, the God of Israel. 11 And there I have set the ark, in which is the covenant of the LORD that he made with the people of Israel.”

SOLOMON’S PRAYER OF DEDICATION

12 Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands. [13] Solomon had made a bronze platform five cubits [1] long, five cubits wide, and three cubits high, and had set it in the court, and he stood on it. Then he knelt on his knees in the presence of all the assembly of Israel, and spread out his hands toward heaven, [14] and said, “O LORD, God of Israel, there is no God like you, in heaven or on earth, keeping covenant and showing steadfast love to your servants who walk before you with all their heart, 15 who have kept with your servant David my father what you declared to him. You spoke with your mouth, and with your hand have fulfilled it this day. [16] Now therefore, O LORD, God of Israel, keep for your servant David my father what you have promised him, saying, ‘You shall not lack a man to sit before me on the throne of Israel, if only your sons pay close attention to their way, to walk in my law as you have walked before me.’ [17] Now therefore, O LORD, God of Israel, let your word be confirmed, which you have spoken to your servant David.

[18] “But will God indeed dwell with man on the earth? Behold, heaven and the highest heaven cannot contain you, how much less this house that I have built! [19] Yet have regard to the prayer of your servant and to his plea, O LORD my God, listening to the cry and to the prayer that your servant prays before you, [20] that your eyes may be open day and night toward this house, the place where you have promised to set your name, that you may listen to the prayer that your servant offers toward this place. [21] And listen to the pleas of your servant and of your people Israel, when they pray toward this place. And listen from heaven your dwelling place, and when you hear, forgive.

[22] “If a man sins against his neighbor and is made to take an oath and comes and swears his oath before your altar in this house, 23 then hear from heaven and act and judge your servants, repaying the guilty by bringing his conduct on his own head, and vindicating the righteous by rewarding him according to his righteousness.

[24] “If your people Israel are defeated before the enemy because they have sinned against you, and they turn again and acknowledge your name and pray and plead with you in this house, 25 then hear from heaven and forgive the sin of your people Israel and bring them again to the land that you gave to them and to their fathers.

[26] “When heaven is shut up and there is no rain because they have sinned against you, if they pray toward this place and acknowledge your name and turn from their sin, when you afflict [1] them, 27 then hear in heaven and forgive the sin of your servants, your people Israel, when you teach them the good way [2] in which they should walk, and grant rain upon your land, which you have given to your people as an inheritance.

[28] “If there is famine in the land, if there is pestilence or blight or mildew or locust or caterpillar, if their enemies besiege them in the land at their gates, whatever plague, whatever sickness there is, 29 whatever prayer, whatever plea is made by any man or by all your people Israel, each knowing his own affliction and his own sorrow and stretching out his hands toward this house, 30 then hear from heaven your dwelling place and forgive and render to each whose heart you know, according to all his ways, for you, you only, know the hearts of the children of mankind, 31 that they may fear you and walk in your ways all the days that they live in the land that you gave to our fathers.

[32] “Likewise, when a foreigner, who is not of your people Israel, comes from a far country for the sake of your great name and your mighty hand and your outstretched arm, when he comes and prays toward this house, [33] hear from heaven your dwelling place and do according to all for which the foreigner calls to you, in order that all the peoples of the earth may know your name and fear you, as do your people Israel, and that they may know that this house that I have built is called by your name.

[34] “If your people go out to battle against their enemies, by whatever way you shall send them, and they pray to you toward this city that you have chosen and the house that I have built for your name, 35 then hear from heaven their prayer and their plea, and maintain their cause.

[36] “If they sin against you—for there is no one who does not sin—and you are angry with them and give them to an enemy, so that they are carried away captive to a land far or near, [37] yet if they turn their heart in the land to which they have been carried captive, and repent and plead with you in the land of their captivity, saying, ‘We have sinned and have acted perversely and wickedly,’ [38] if they repent with all their mind and with all their heart in the land of their captivity to which they were carried captive, and pray toward their land, which you gave to their fathers, the city that you have chosen and the house that I have built for your name, 39 then hear from heaven your dwelling place their prayer and their pleas, and maintain their cause and forgive your people who have sinned against you. 40 Now, O my God, let your eyes be open and your ears attentive to the prayer of this place.

[41] “And now arise, O LORD God, and go to your resting place,

you and the ark of your might.

Let your priests, O LORD God, be clothed with salvation,

and let your saints rejoice in your goodness.

[42] O LORD God, do not turn away the face of your anointed one!

Remember your steadfast love for David your servant.”

FIRE FROM HEAVEN

7  As soon as Solomon finished his prayer, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the LORD filled the temple. [2] And the priests could not enter the house of the LORD, because the glory of the LORD filled the LORD’s house. [3] When all the people of Israel saw the fire come down and the glory of the LORD on the temple, they bowed down with their faces to the ground on the pavement and worshiped and gave thanks to the LORD, saying, “For he is good, for his steadfast love endures forever.”

THE DEDICATION OF THE TEMPLE

4 Then the king and all the people offered sacrifice before the LORD. 5 King Solomon offered as a sacrifice 22,000 oxen and 120,000 sheep. So the king and all the people dedicated the house of God. [6] The priests stood at their posts; the Levites also, with the instruments for music to the LORD that King David had made for giving thanks to the LORD—for his steadfast love endures forever—whenever David offered praises by their ministry; [1] opposite them the priests sounded trumpets, and all Israel stood.

7 And Solomon consecrated the middle of the court that was before the house of the LORD, for there he offered the burnt offering and the fat of the peace offerings, because the bronze altar Solomon had made could not hold the burnt offering and the grain offering and the fat.

[8] At that time Solomon held the feast for seven days, and all Israel with him, a very great assembly, from Lebo-hamath to the Brook of Egypt. 9 And on the eighth day they held a solemn assembly, for they had kept the dedication of the altar seven days and the feast seven days. [10] On the twenty-third day of the seventh month he sent the people away to their homes, joyful and glad of heart for the prosperity that the LORD had granted to David and to Solomon and to Israel his people.

IF MY PEOPLE PRAY

[11] Thus Solomon finished the house of the LORD and the king’s house. All that Solomon had planned to do in the house of the LORD and in his own house he successfully accomplished. 12 Then the LORD appeared to Solomon in the night and said to him: “I have heard your prayer and have chosen this place for myself as a house of sacrifice. [13] When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, [14] if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land. 15 Now my eyes will be open and my ears attentive to the prayer that is made in this place. [16] For now I have chosen and consecrated this house that my name may be there forever. My eyes and my heart will be there for all time. [17] And as for you, if you will walk before me as David your father walked, doing according to all that I have commanded you and keeping my statutes and my rules, 18 then I will establish your royal throne, as I covenanted with David your father, saying, ‘You shall not lack a man to rule Israel.’

[19] “But if you [1] turn aside and forsake my statutes and my commandments that I have set before you, and go and serve other gods and worship them, [20] then I will pluck you [2] up from my land that I have given you, and this house that I have consecrated for my name, I will cast out of my sight, and I will make it a proverb and a byword among all peoples. 21 And at this house, which was exalted, everyone passing by will be astonished and say, ‘Why has the LORD done thus to this land and to this house?’ 22 Then they will say, ‘Because they abandoned the LORD, the God of their fathers who brought them out of the land of Egypt, and laid hold on other gods and worshiped them and served them. Therefore he has brought all this disaster on them.’”

SOLOMON’S ACCOMPLISHMENTS

8  At the end of twenty years, in which Solomon had built the house of the LORD and his own house, [2] Solomon rebuilt the cities that Hiram had given to him, and settled the people of Israel in them.

[3] And Solomon went to Hamath-zobah and took it. [4] He built Tadmor in the wilderness and all the store cities that he built in Hamath. [5] He also built Upper Beth-horon and Lower Beth-horon, fortified cities with walls, gates, and bars, [6] and Baalath, and all the store cities that Solomon had and all the cities for his chariots and the cities for his horsemen, and whatever Solomon desired to build in Jerusalem, in Lebanon, and in all the land of his dominion. 7 All the people who were left of the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not of Israel, [8] from their descendants who were left after them in the land, whom the people of Israel had not destroyed—these Solomon drafted as forced labor, and so they are to this day. 9 But of the people of Israel Solomon made no slaves for his work; they were soldiers, and his officers, the commanders of his chariots, and his horsemen. 10 And these were the chief officers of King Solomon, 250, who exercised authority over the people.

[11] Solomon brought Pharaoh’s daughter up from the city of David to the house that he had built for her, for he said, “My wife shall not live in the house of David king of Israel, for the places to which the ark of the LORD has come are holy.”

[12] Then Solomon offered up burnt offerings to the LORD on the altar of the LORD that he had built before the vestibule, 13 as the duty of each day required, offering according to the commandment of Moses for the Sabbaths, the new moons, and the three annual feasts—the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Booths. 14 According to the ruling of David his father, he appointed the divisions of the priests for their service, and the Levites for their offices of praise and ministry before the priests as the duty of each day required, and the gatekeepers in their divisions at each gate, for so David the man of God had commanded. 15 And they did not turn aside from what the king had commanded the priests and Levites concerning any matter and concerning the treasuries.

16 Thus was accomplished all the work of Solomon from [1] the day the foundation of the house of the LORD was laid until it was finished. So the house of the LORD was completed.

[17] Then Solomon went to Ezion-geber and Eloth on the shore of the sea, in the land of Edom. [18] And Hiram sent to him by the hand of his servants ships and servants familiar with the sea, and they went to Ophir together with the servants of Solomon and brought from there 450 talents [2] of gold and brought it to King Solomon.

THE QUEEN OF SHEBA

9  Now when the queen of Sheba heard of the fame of Solomon, she came to Jerusalem to test him with hard questions, having a very great retinue and camels bearing spices and very much gold and precious stones. And when she came to Solomon, she told him all that was on her mind. 2 And Solomon answered all her questions. There was nothing hidden from Solomon that he could not explain to her. 3 And when the queen of Sheba had seen the wisdom of Solomon, the house that he had built, 4 the food of his table, the seating of his officials, and the attendance of his servants, and their clothing, his cupbearers, and their clothing, and his burnt offerings that he offered at the house of the LORD, there was no more breath in her.

5 And she said to the king, “The report was true that I heard in my own land of your words and of your wisdom, 6 but I did not believe the [3] reports until I came and my own eyes had seen it. And behold, half the greatness of your wisdom was not told me; you surpass the report that I heard. 7 Happy are your wives! [4] Happy are these your servants, who continually stand before you and hear your wisdom! [8] Blessed be the LORD your God, who has delighted in you and set you on his throne as king for the LORD your God! Because your God loved Israel and would establish them forever, he has made you king over them, that you may execute justice and righteousness.” 9 Then she gave the king 120 talents [1] of gold, and a very great quantity of spices, and precious stones. There were no spices such as those that the queen of Sheba gave to King Solomon.

[10] Moreover, the servants of Hiram and the servants of Solomon, who brought gold from Ophir, brought algum wood and precious stones. 11 And the king made from the algum wood supports for the house of the LORD and for the king’s house, lyres also and harps for the singers. There never was seen the like of them before in the land of Judah.

12 And King Solomon gave to the queen of Sheba all that she desired, whatever she asked besides what she had brought to the king. So she turned and went back to her own land with her servants.

SOLOMON’S WEALTH

13 Now the weight of gold that came to Solomon in one year was 666 talents of gold, [14] besides that which the explorers and merchants brought. And all the kings of Arabia and the governors of the land brought gold and silver to Solomon. 15 King Solomon made 200 large shields of beaten gold; 600 shekels [2] of beaten gold went into each shield. [16] And he made 300 shields of beaten gold; 300 shekels of gold went into each shield; and the king put them in the House of the Forest of Lebanon. 17 The king also made a great ivory throne and overlaid it with pure gold. 18 The throne had six steps and a footstool of gold, which were attached to the throne, and on each side of the seat were armrests and two lions standing beside the armrests, 19 while twelve lions stood there, one on each end of a step on the six steps. Nothing like it was ever made for any kingdom. 20 All King Solomon’s drinking vessels were of gold, and all the vessels of the House of the Forest of Lebanon were of pure gold. Silver was not considered as anything in the days of Solomon. [21] For the king’s ships went to Tarshish with the servants of Hiram. Once every three years the ships of Tarshish used to come bringing gold, silver, ivory, apes, and peacocks. [3]

22 Thus King Solomon excelled all the kings of the earth in riches and in wisdom. [23] And all the kings of the earth sought the presence of Solomon to hear his wisdom, which God had put into his mind. 24 Every one of them brought his present, articles of silver and of gold, garments, myrrh, spices, horses, and mules, so much year by year. 25 And Solomon had 4,000 stalls for horses and chariots, and 12,000 horsemen, whom he stationed in the chariot cities and with the king in Jerusalem. 26 And he ruled over all the kings from the Euphrates [4] to the land of the Philistines and to the border of Egypt. [27] And the king made silver as common in Jerusalem as stone, and he made cedar as plentiful as the sycamore of the Shephelah. [28] And horses were imported for Solomon from Egypt and from all lands.

SOLOMON’S DEATH

[29] Now the rest of the acts of Solomon, from first to last, are they not written in the history of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son of Nebat? 30 Solomon reigned in Jerusalem over all Israel forty years. 31 And Solomon slept with his fathers and was buried in the city of David his father, and Rehoboam his son reigned in his place.

THE REVOLT AGAINST REHOBOAM

10  Rehoboam went to Shechem, for all Israel had come to Shechem to make him king. [2] And as soon as Jeroboam the son of Nebat heard of it (for he was in Egypt, where he had fled from King Solomon), then Jeroboam returned from Egypt. [3] And they sent and called him. And Jeroboam and all Israel came and said to Rehoboam, 4 “Your father made our yoke heavy. Now therefore lighten the hard service of your father and his heavy yoke on us, and we will serve you.” [5] He said to them, “Come to me again in three days.” So the people went away.

6 Then King Rehoboam took counsel with the old men, [1] who had stood before Solomon his father while he was yet alive, saying, “How do you advise me to answer this people?” 7 And they said to him, “If you will be good to this people and please them and speak good words to them, then they will be your servants forever.” 8 But he abandoned the counsel that the old men gave him, and took counsel with the young men who had grown up with him and stood before him. 9 And he said to them, “What do you advise that we answer this people who have said to me, ‘Lighten the yoke that your father put on us’?” 10 And the young men who had grown up with him said to him, “Thus shall you speak to the people who said to you, ‘Your father made our yoke heavy, but you lighten it for us’; thus shall you say to them, ‘My little finger is thicker than my father’s thighs. [11] And now, whereas my father laid on you a heavy yoke, I will add to your yoke. My father disciplined you with whips, but I will discipline you with scorpions.’”

12 So Jeroboam and all the people came to Rehoboam the third day, as the king said, “Come to me again the third day.” 13 And the king answered them harshly; and forsaking the counsel of the old men, 14 King Rehoboam spoke to them according to the counsel of the young men, saying, “My father made your yoke heavy, but I will add to it. My father disciplined you with whips, but I will discipline you with scorpions.” [15] So the king did not listen to the people, for it was a turn of affairs brought about by God that the LORD might fulfill his word, which he spoke by Ahijah the Shilonite to Jeroboam the son of Nebat.

[16] And when all Israel saw that the king did not listen to them, the people answered the king, “What portion have we in David? We have no inheritance in the son of Jesse. Each of you to your tents, O Israel! Look now to your own house, David.” So all Israel went to their tents. 17 But Rehoboam reigned over the people of Israel who lived in the cities of Judah. [18] Then King Rehoboam sent Hadoram, [1] who was taskmaster over the forced labor, and the people of Israel stoned him to death with stones. And King Rehoboam quickly mounted his chariot to flee to Jerusalem. [19] So Israel has been in rebellion against the house of David to this day.

REHOBOAM SECURES HIS KINGDOM

11  When Rehoboam came to Jerusalem, he assembled the house of Judah and Benjamin, 180,000 chosen warriors, to fight against Israel, to restore the kingdom to Rehoboam. [2] But the word of the LORD came to Shemaiah the man of God: [3] “Say to Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, [4] ‘Thus says the LORD, You shall not go up or fight against your relatives. Return every man to his home, for this thing is from me.’” So they listened to the word of the LORD and returned and did not go against Jeroboam.

[5] Rehoboam lived in Jerusalem, and he built cities for defense in Judah. 6 He built Bethlehem, Etam, Tekoa, 7 Beth-zur, Soco, Adullam, 8 Gath, Mareshah, Ziph, 9 Adoraim, Lachish, Azekah, 10 Zorah, Aijalon, and Hebron, fortified cities that are in Judah and in Benjamin. 11 He made the fortresses strong, and put commanders in them, and stores of food, oil, and wine. 12 And he put shields and spears in all the cities and made them very strong. So he held Judah and Benjamin.

PRIESTS AND LEVITES COME TO JERUSALEM

[13] And the priests and the Levites who were in all Israel presented themselves to him from all places where they lived. [14] For the Levites left their common lands and their holdings and came to Judah and Jerusalem, because Jeroboam and his sons cast them out from serving as priests of the LORD, [15] and he appointed his own priests for the high places and for the goat idols and for the calves that he had made. [16] And those who had set their hearts to seek the LORD God of Israel came after them from all the tribes of Israel to Jerusalem to sacrifice to the LORD, the God of their fathers. [17] They strengthened the kingdom of Judah, and for three years they made Rehoboam the son of Solomon secure, for they walked for three years in the way of David and Solomon.

REHOBOAM’S FAMILY

[18] Rehoboam took as wife Mahalath the daughter of Jerimoth the son of David, and of Abihail the daughter of Eliab the son of Jesse, 19 and she bore him sons, Jeush, Shemariah, and Zaham. [20] After her he took Maacah the daughter of Absalom, who bore him Abijah, Attai, Ziza, and Shelomith. 21 Rehoboam loved Maacah the daughter of Absalom above all his wives and concubines (he took eighteen wives and sixty concubines, and fathered twenty-eight sons and sixty daughters). [22] And Rehoboam appointed Abijah the son of Maacah as chief prince among his brothers, for he intended to make him king. [23] And he dealt wisely and distributed some of his sons through all the districts of Judah and Benjamin, in all the fortified cities, and he gave them abundant provisions and procured wives for them. [1]

EGYPT PLUNDERS JERUSALEM

12  When the rule of Rehoboam was established and he was strong, he abandoned the law of the LORD, and all Israel with him. [2] In the fifth year of King Rehoboam, because they had been unfaithful to the LORD, Shishak king of Egypt came up against Jerusalem [3] with 1,200 chariots and 60,000 horsemen. And the people were without number who came with him from Egypt—Libyans, Sukkiim, and Ethiopians. [4] And he took the fortified cities of Judah and came as far as Jerusalem. [5] Then Shemaiah the prophet came to Rehoboam and to the princes of Judah, who had gathered at Jerusalem because of Shishak, and said to them, “Thus says the LORD, ‘You abandoned me, so I have abandoned you to the hand of Shishak.’” [6] Then the princes of Israel and the king humbled themselves and said, “The LORD is righteous.” [7] When the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah: “They have humbled themselves. I will not destroy them, but I will grant them some deliverance, and my wrath shall not be poured out on Jerusalem by the hand of Shishak. [8] Nevertheless, they shall be servants to him, that they may know my service and the service of the kingdoms of the countries.”

[9] So Shishak king of Egypt came up against Jerusalem. He took away the treasures of the house of the LORD and the treasures of the king’s house. He took away everything. He also took away the shields of gold that Solomon had made, 10 and King Rehoboam made in their place shields of bronze and committed them to the hands of the officers of the guard, who kept the door of the king’s house. 11 And as often as the king went into the house of the LORD, the guard came and carried them and brought them back to the guardroom. [12] And when he humbled himself the wrath of the LORD turned from him, so as not to make a complete destruction. Moreover, conditions were good [2] in Judah.

13 So King Rehoboam grew strong in Jerusalem and reigned. Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city that the LORD had chosen out of all the tribes of Israel to put his name there. His mother’s name was Naamah the Ammonite. [14] And he did evil, for he did not set his heart to seek the LORD.

[15] Now the acts of Rehoboam, from first to last, are they not written in the chronicles of Shemaiah the prophet and of Iddo the seer? [1] There were continual wars between Rehoboam and Jeroboam. 16 And Rehoboam slept with his fathers and was buried in the city of David, and Abijah [2] his son reigned in his place.

ABIJAH REIGNS IN JUDAH

13  In the eighteenth year of King Jeroboam, Abijah began to reign over Judah. [2] He reigned for three years in Jerusalem. His mother’s name was Micaiah [3] the daughter of Uriel of Gibeah.

Now there was war between Abijah and Jeroboam. [3] Abijah went out to battle, having an army of valiant men of war, 400,000 chosen men. And Jeroboam drew up his line of battle against him with 800,000 chosen mighty warriors. [4] Then Abijah stood up on Mount Zemaraim that is in the hill country of Ephraim and said, “Hear me, O Jeroboam and all Israel! [5] Ought you not to know that the LORD God of Israel gave the kingship over Israel forever to David and his sons by a covenant of salt? [6] Yet Jeroboam the son of Nebat, a servant of Solomon the son of David, rose up and rebelled against his lord, [7] and certain worthless scoundrels gathered about him and defied Rehoboam the son of Solomon, when Rehoboam was young and irresolute [4] and could not withstand them.

[8] “And now you think to withstand the kingdom of the LORD in the hand of the sons of David, because you are a great multitude and have with you the golden calves that Jeroboam made you for gods. [9] Have you not driven out the priests of the LORD, the sons of Aaron, and the Levites, and made priests for yourselves like the peoples of other lands? Whoever comes for ordination [5] with a young bull or seven rams becomes a priest of what are no gods. [10] But as for us, the LORD is our God, and we have not forsaken him. We have priests ministering to the LORD who are sons of Aaron, and Levites for their service. [11] They offer to the LORD every morning and every evening burnt offerings and incense of sweet spices, set out the showbread on the table of pure gold, and care for the golden lampstand that its lamps may burn every evening. For we keep the charge of the LORD our God, but you have forsaken him. [12] Behold, God is with us at our head, and his priests with their battle trumpets to sound the call to battle against you. O sons of Israel, do not fight against the LORD, the God of your fathers, for you cannot succeed.”

13 Jeroboam had sent an ambush around to come upon them from behind. Thus his troops [1] were in front of Judah, and the ambush was behind them. [14] And when Judah looked, behold, the battle was in front of and behind them. And they cried to the LORD, and the priests blew the trumpets. [15] Then the men of Judah raised the battle shout. And when the men of Judah shouted, God defeated Jeroboam and all Israel before Abijah and Judah. 16 The men of Israel fled before Judah, and God gave them into their hand. 17 Abijah and his people struck them with great force, so there fell slain of Israel 500,000 chosen men. [18] Thus the men of Israel were subdued at that time, and the men of Judah prevailed, because they relied on the LORD, the God of their fathers. 19 And Abijah pursued Jeroboam and took cities from him, Bethel with its villages and Jeshanah with its villages and Ephron [2] with its villages. [20] Jeroboam did not recover his power in the days of Abijah. And the LORD struck him down, and he died. [21] But Abijah grew mighty. And he took fourteen wives and had twenty-two sons and sixteen daughters. [22] The rest of the acts of Abijah, his ways and his sayings, are written in the story of the prophet Iddo.

ASA REIGNS IN JUDAH

14  [3] Abijah slept with his fathers, and they buried him in the city of David. And Asa his son reigned in his place. In his days the land had rest for ten years. 2 [4] And Asa did what was good and right in the eyes of the LORD his God. [3] He took away the foreign altars and the high places and broke down the pillars and cut down the Asherim [4] and commanded Judah to seek the LORD, the God of their fathers, and to keep the law and the commandment. [5] He also took out of all the cities of Judah the high places and the incense altars. And the kingdom had rest under him. [6] He built fortified cities in Judah, for the land had rest. He had no war in those years, for the LORD gave him peace. [7] And he said to Judah, “Let us build these cities and surround them with walls and towers, gates and bars. The land is still ours, because we have sought the LORD our God. We have sought him, and he has given us peace on every side.” So they built and prospered. [8] And Asa had an army of 300,000 from Judah, armed with large shields and spears, and 280,000 men from Benjamin that carried shields and drew bows. All these were mighty men of valor.

[9] Zerah the Ethiopian came out against them with an army of a million men and 300 chariots, and came as far as Mareshah. 10 And Asa went out to meet him, and they drew up their lines of battle in the Valley of Zephathah at Mareshah. [11] And Asa cried to the LORD his God, “O LORD, there is none like you to help, between the mighty and the weak. Help us, O LORD our God, for we rely on you, and in your name we have come against this multitude. O LORD, you are our God; let not man prevail against you.” 12 So the LORD defeated the Ethiopians before Asa and before Judah, and the Ethiopians fled. [13] Asa and the people who were with him pursued them as far as Gerar, and the Ethiopians fell until none remained alive, for they were broken before the LORD and his army. The men of Judah [1] carried away very much spoil. 14 And they attacked all the cities around Gerar, for the fear of the LORD was upon them. They plundered all the cities, for there was much plunder in them. 15 And they struck down the tents of those who had livestock and carried away sheep in abundance and camels. Then they returned to Jerusalem.

ASA’S RELIGIOUS REFORMS

15  The Spirit of God came upon Azariah the son of Oded, [2] and he went out to meet Asa and said to him, “Hear me, Asa, and all Judah and Benjamin: The LORD is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you. [3] For a long time Israel was without the true God, and without a teaching priest and without law, [4] but when in their distress they turned to the LORD, the God of Israel, and sought him, he was found by them. 5 In those times there was no peace to him who went out or to him who came in, for great disturbances afflicted all the inhabitants of the lands. 6 They were broken in pieces. Nation was crushed by nation and city by city, for God troubled them with every sort of distress. 7 But you, take courage! Do not let your hands be weak, for your work shall be rewarded.”

[8] As soon as Asa heard these words, the prophecy of Azariah the son of Oded, he took courage and put away the detestable idols from all the land of Judah and Benjamin and from the cities that he had taken in the hill country of Ephraim, and he repaired the altar of the LORD that was in front of the vestibule of the house of the LORD. [2] [9] And he gathered all Judah and Benjamin, and those from Ephraim, Manasseh, and Simeon who were residing with them, for great numbers had deserted to him from Israel when they saw that the LORD his God was with him. [10] They were gathered at Jerusalem in the third month of the fifteenth year of the reign of Asa. 11 They sacrificed to the LORD on that day from the spoil that they had brought 700 oxen and 7,000 sheep. [12] And they entered into a covenant to seek the LORD, the God of their fathers, with all their heart and with all their soul, [13] but that whoever would not seek the LORD, the God of Israel, should be put to death, whether young or old, man or woman. 14 They swore an oath to the LORD with a loud voice and with shouting and with trumpets and with horns. [15] And all Judah rejoiced over the oath, for they had sworn with all their heart and had sought him with their whole desire, and he was found by them, and the LORD gave them rest all around.

[16] Even Maacah, his mother, King Asa removed from being queen mother because she had made a detestable image for Asherah. Asa cut down her image, crushed it, and burned it at the brook Kidron. [17] But the high places were not taken out of Israel. Nevertheless, the heart of Asa was wholly true all his days. 18 And he brought into the house of God the sacred gifts of his father and his own sacred gifts, silver, and gold, and vessels. [19] And there was no more war until the thirty-fifth year of the reign of Asa.

ASA’S LAST YEARS

16  In the thirty-sixth year of the reign of Asa, Baasha king of Israel went up against Judah and built Ramah, that he might permit no one to go out or come in to Asa king of Judah. [2] Then Asa took silver and gold from the treasures of the house of the LORD and the king’s house and sent them to Ben-hadad king of Syria, who lived in Damascus, saying, [3] “There is a covenant [1] between me and you, as there was between my father and your father. Behold, I am sending to you silver and gold. Go, break your covenant with Baasha king of Israel, that he may withdraw from me.” [4] And Ben-hadad listened to King Asa and sent the commanders of his armies against the cities of Israel, and they conquered Ijon, Dan, Abel-maim, and all the store cities of Naphtali. 5 And when Baasha heard of it, he stopped building Ramah and let his work cease. 6 Then King Asa took all Judah, and they carried away the stones of Ramah and its timber, with which Baasha had been building, and with them he built Geba and Mizpah.

[7] At that time Hanani the seer came to Asa king of Judah and said to him, “Because you relied on the king of Syria, and did not rely on the LORD your God, the army of the king of Syria has escaped you. [8] Were not the Ethiopians and the Libyans a huge army with very many chariots and horsemen? Yet because you relied on the LORD, he gave them into your hand. [9] For the eyes of the LORD run to and fro throughout the whole earth, to give strong support to those whose heart is blameless [1] toward him. You have done foolishly in this, for from now on you will have wars.” [10] Then Asa was angry with the seer and put him in the stocks in prison, for he was in a rage with him because of this. And Asa inflicted cruelties upon some of the people at the same time.

[11] The acts of Asa, from first to last, are written in the Book of the Kings of Judah and Israel. [12] In the thirty-ninth year of his reign Asa was diseased in his feet, and his disease became severe. Yet even in his disease he did not seek the LORD, but sought help from physicians. 13 And Asa slept with his fathers, dying in the forty-first year of his reign. [14] They buried him in the tomb that he had cut for himself in the city of David. They laid him on a bier that had been filled with various kinds of spices prepared by the perfumer’s art, and they made a very great fire in his honor.

JEHOSHAPHAT REIGNS IN JUDAH

17  Jehoshaphat his son reigned in his place and strengthened himself against Israel. [2] He placed forces in all the fortified cities of Judah and set garrisons in the land of Judah, and in the cities of Ephraim that Asa his father had captured. [3] The LORD was with Jehoshaphat, because he walked in the earlier ways of his father David. He did not seek the Baals, 4 but sought the God of his father and walked in his commandments, and not according to the practices of Israel. 5 Therefore the LORD established the kingdom in his hand. And all Judah brought tribute to Jehoshaphat, and he had great riches and honor. [6] His heart was courageous in the ways of the LORD. And furthermore, he took the high places and the Asherim out of Judah.

[7] In the third year of his reign he sent his officials, Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah, to teach in the cities of Judah; [8] and with them the Levites, Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah; and with these Levites, the priests Elishama and Jehoram. [9] And they taught in Judah, having the Book of the Law of the LORD with them. They went about through all the cities of Judah and taught among the people.

[10] And the fear of the LORD fell upon all the kingdoms of the lands that were around Judah, and they made no war against Jehoshaphat. 11 Some of the Philistines brought Jehoshaphat presents and silver for tribute, and the Arabians also brought him 7,700 rams and 7,700 goats. [12] And Jehoshaphat grew steadily greater. He built in Judah fortresses and store cities, 13 and he had large supplies in the cities of Judah. He had soldiers, mighty men of valor, in Jerusalem. [14] This was the muster of them by fathers’ houses: Of Judah, the commanders of thousands: Adnah the commander, with 300,000 mighty men of valor; 15 and next to him Jehohanan the commander, with 280,000; 16 and next to him Amasiah the son of Zichri, a volunteer for the service of the LORD, with 200,000 mighty men of valor. 17 Of Benjamin: Eliada, a mighty man of valor, with 200,000 men armed with bow and shield; 18 and next to him Jehozabad with 180,000 armed for war. 19 These were in the service of the king, besides those whom the king had placed in the fortified cities throughout all Judah.

JEHOSHAPHAT ALLIES WITH AHAB

18  Now Jehoshaphat had great riches and honor, and he made a marriage alliance with Ahab. [2] After some years he went down to Ahab in Samaria. And Ahab killed an abundance of sheep and oxen for him and for the people who were with him, and induced him to go up against Ramoth-gilead. 3 Ahab king of Israel said to Jehoshaphat king of Judah, “Will you go with me to Ramoth-gilead?” He answered him, “I am as you are, my people as your people. We will be with you in the war.”

[4] And Jehoshaphat said to the king of Israel, “Inquire first for the word of the LORD.” 5 Then the king of Israel gathered the prophets together, four hundred men, and said to them, “Shall we go to battle against Ramoth-gilead, or shall I refrain?” And they said, “Go up, for God will give it into the hand of the king.” [6] But Jehoshaphat said, “Is there not here another prophet of the LORD of whom we may inquire?” 7 And the king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of the LORD, Micaiah the son of Imlah; but I hate him, for he never prophesies good concerning me, but always evil.” And Jehoshaphat said, “Let not the king say so.” [8] Then the king of Israel summoned an officer and said, “Bring quickly Micaiah the son of Imlah.” 9 Now the king of Israel and Jehoshaphat the king of Judah were sitting on their thrones, arrayed in their robes. And they were sitting at the threshing floor at the entrance of the gate of Samaria, and all the prophets were prophesying before them. 10 And Zedekiah the son of Chenaanah made for himself horns of iron and said, “Thus says the LORD, ‘With these you shall push the Syrians until they are destroyed.’” 11 And all the prophets prophesied so and said, “Go up to Ramoth-gilead and triumph. The LORD will give it into the hand of the king.”

[12] And the messenger who went to summon Micaiah said to him, “Behold, the words of the prophets with one accord are favorable to the king. Let your word be like the word of one of them, and speak favorably.” 13 But Micaiah said, “As the LORD lives, what my God says, that I will speak.” [14] And when he had come to the king, the king said to him, “Micaiah, shall we go to Ramoth-gilead to battle, or shall I refrain?” And he answered, “Go up and triumph; they will be given into your hand.” 15 But the king said to him, “How many times shall I make you swear that you speak to me nothing but the truth in the name of the LORD?” 16 And he said, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the LORD said, ‘These have no master; let each return to his home in peace.’” 17 And the king of Israel said to Jehoshaphat, “Did I not tell you that he would not prophesy good concerning me, but evil?” [18] And Micaiah said, “Therefore hear the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing on his right hand and on his left. 19 And the LORD said, ‘Who will entice Ahab the king of Israel, that he may go up and fall at Ramoth-gilead?’ And one said one thing, and another said another. 20 Then a spirit came forward and stood before the LORD, saying, ‘I will entice him.’ And the LORD said to him, ‘By what means?’ 21 And he said, ‘I will go out, and will be a lying spirit in the mouth of all his prophets.’ And he said, ‘You are to entice him, and you shall succeed; go out and do so.’ [22] Now therefore behold, the LORD has put a lying spirit in the mouth of these your prophets. The LORD has declared disaster concerning you.”

23 Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “Which way did the Spirit of the LORD go from me to speak to you?” 24 And Micaiah said, “Behold, you shall see on that day when you go into an inner chamber to hide yourself.” [25] And the king of Israel said, “Seize Micaiah and take him back to Amon the governor of the city and to Joash the king’s son, 26 and say, ‘Thus says the king, Put this fellow in prison and feed him with meager rations of bread and water until I return in peace.’” 27 And Micaiah said, “If you return in peace, the LORD has not spoken by me.” And he said, “Hear, all you peoples!”

THE DEFEAT AND DEATH OF AHAB

[28] So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. [29] And the king of Israel said to Jehoshaphat, “I will disguise myself and go into battle, but you wear your robes.” And the king of Israel disguised himself, and they went into battle. 30 Now the king of Syria had commanded the captains of his chariots, “Fight with neither small nor great, but only with the king of Israel.” [31] As soon as the captains of the chariots saw Jehoshaphat, they said, “It is the king of Israel.” So they turned to fight against him. And Jehoshaphat cried out, and the LORD helped him; God drew them away from him. 32 For as soon as the captains of the chariots saw that it was not the king of Israel, they turned back from pursuing him. 33 But a certain man drew his bow at random [1] and struck the king of Israel between the scale armor and the breastplate. Therefore he said to the driver of his chariot, “Turn around and carry me out of the battle, for I am wounded.” [34] And the battle continued that day, and the king of Israel was propped up in his chariot facing the Syrians until evening. Then at sunset he died.

JEHOSHAPHAT’S REFORMS

19  Jehoshaphat the king of Judah returned in safety to his house in Jerusalem. [2] But Jehu the son of Hanani the seer went out to meet him and said to King Jehoshaphat, “Should you help the wicked and love those who hate the LORD? Because of this, wrath has gone out against you from the LORD. [3] Nevertheless, some good is found in you, for you destroyed the Asheroth out of the land, and have set your heart to seek God.”

[4] Jehoshaphat lived at Jerusalem. And he went out again among the people, from Beersheba to the hill country of Ephraim, and brought them back to the LORD, the God of their fathers. [5] He appointed judges in the land in all the fortified cities of Judah, city by city, [6] and said to the judges, “Consider what you do, for you judge not for man but for the LORD. He is with you in giving judgment. 7 Now then, let the fear of the LORD be upon you. Be careful what you do, for there is no injustice with the LORD our God, or partiality or taking bribes.”

[8] Moreover, in Jerusalem Jehoshaphat appointed certain Levites and priests and heads of families of Israel, to give judgment for the LORD and to decide disputed cases. They had their seat at Jerusalem. 9 And he charged them: “Thus you shall do in the fear of the LORD, in faithfulness, and with your whole heart: 10 whenever a case comes to you from your brothers who live in their cities, concerning bloodshed, law or commandment, statutes or rules, then you shall warn them, that they may not incur guilt before the LORD and wrath may not come upon you and your brothers. Thus you shall do, and you will not incur guilt. 11 And behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the governor of the house of Judah, in all the king’s matters, and the Levites will serve you as officers. Deal courageously, and may the LORD be with the upright!” [1]

JEHOSHAPHAT’S PRAYER

20  After this the Moabites and Ammonites, and with them some of the Meunites, [2] came against Jehoshaphat for battle. [2] Some men came and told Jehoshaphat, “A great multitude is coming against you from Edom, [3] from beyond the sea; and, behold, they are in Hazazon-tamar” (that is, Engedi). [3] Then Jehoshaphat was afraid and set his face to seek the LORD, and proclaimed a fast throughout all Judah. 4 And Judah assembled to seek help from the LORD; from all the cities of Judah they came to seek the LORD.

[5] And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the LORD, before the new court, 6 and said, “O LORD, God of our fathers, are you not God in heaven? You rule over all the kingdoms of the nations. In your hand are power and might, so that none is able to withstand you. 7 Did you not, our God, drive out the inhabitants of this land before your people Israel, and give it forever to the descendants of Abraham your friend? 8 And they have lived in it and have built for you in it a sanctuary for your name, saying, [9] ‘If disaster comes upon us, the sword, judgment, [1] or pestilence, or famine, we will stand before this house and before you—for your name is in this house—and cry out to you in our affliction, and you will hear and save.’ 10 And now behold, the men of Ammon and Moab and Mount Seir, whom you would not let Israel invade when they came from the land of Egypt, and whom they avoided and did not destroy— 11 behold, they reward us by coming to drive us out of your possession, which you have given us to inherit. [12] O our God, will you not execute judgment on them? For we are powerless against this great horde that is coming against us. We do not know what to do, but our eyes are on you.”

13 Meanwhile all Judah stood before the LORD, with their little ones, their wives, and their children. 14 And the Spirit of the LORD came upon Jahaziel the son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly. [15] And he said, “Listen, all Judah and inhabitants of Jerusalem and King Jehoshaphat: Thus says the LORD to you, ‘Do not be afraid and do not be dismayed at this great horde, for the battle is not yours but God’s. 16 Tomorrow go down against them. Behold, they will come up by the ascent of Ziz. You will find them at the end of the valley, east of the wilderness of Jeruel. 17 You will not need to fight in this battle. Stand firm, hold your position, and see the salvation of the LORD on your behalf, O Judah and Jerusalem.’ Do not be afraid and do not be dismayed. Tomorrow go out against them, and the LORD will be with you.”

18 Then Jehoshaphat bowed his head with his face to the ground, and all Judah and the inhabitants of Jerusalem fell down before the LORD, worshiping the LORD. 19 And the Levites, of the Kohathites and the Korahites, stood up to praise the LORD, the God of Israel, with a very loud voice.

[20] And they rose early in the morning and went out into the wilderness of Tekoa. And when they went out, Jehoshaphat stood and said, “Hear me, Judah and inhabitants of Jerusalem! Believe in the LORD your God, and you will be established; believe his prophets, and you will succeed.” [21] And when he had taken counsel with the people, he appointed those who were to sing to the LORD and praise him in holy attire, as they went before the army, and say,

“Give thanks to the LORD,

for his steadfast love endures forever.”

[22] And when they began to sing and praise, the LORD set an ambush against the men of Ammon, Moab, and Mount Seir, who had come against Judah, so that they were routed. 23 For the men of Ammon and Moab rose against the inhabitants of Mount Seir, devoting them to destruction, and when they had made an end of the inhabitants of Seir, they all helped to destroy one another.

THE LORD DELIVERS JUDAH

24 When Judah came to the watchtower of the wilderness, they looked toward the horde, and behold, there [1] were dead bodies lying on the ground; none had escaped. 25 When Jehoshaphat and his people came to take their spoil, they found among them, in great numbers, goods, clothing, and precious things, which they took for themselves until they could carry no more. They were three days in taking the spoil, it was so much. [26] On the fourth day they assembled in the Valley of Beracah, [2] for there they blessed the LORD. Therefore the name of that place has been called the Valley of Beracah to this day. 27 Then they returned, every man of Judah and Jerusalem, and Jehoshaphat at their head, returning to Jerusalem with joy, for the LORD had made them rejoice over their enemies. 28 They came to Jerusalem with harps and lyres and trumpets, to the house of the LORD. [29] And the fear of God came on all the kingdoms of the countries when they heard that the LORD had fought against the enemies of Israel. [30] So the realm of Jehoshaphat was quiet, for his God gave him rest all around.

[31] Thus Jehoshaphat reigned over Judah. He was thirty-five years old when he began to reign, and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi. 32 He walked in the way of Asa his father and did not turn aside from it, doing what was right in the sight of the LORD. [33] The high places, however, were not taken away; the people had not yet set their hearts upon the God of their fathers.

[34] Now the rest of the acts of Jehoshaphat, from first to last, are written in the chronicles of Jehu the son of Hanani, which are recorded in the Book of the Kings of Israel.

THE END OF JEHOSHAPHAT’S REIGN

[35] After this Jehoshaphat king of Judah joined with Ahaziah king of Israel, who acted wickedly. [36] He joined him in building ships to go to Tarshish, and they built the ships in Ezion-geber. [37] Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, “Because you have joined with Ahaziah, the LORD will destroy what you have made.” And the ships were wrecked and were not able to go to Tarshish.

JEHORAM REIGNS IN JUDAH

21  Jehoshaphat slept with his fathers and was buried with his fathers in the city of David, and Jehoram his son reigned in his place. [2] He had brothers, the sons of Jehoshaphat: Azariah, Jehiel, Zechariah, Azariah, Michael, and Shephatiah; all these were the sons of Jehoshaphat king of Israel. [3] 3 Their father gave them great gifts of silver, gold, and valuable possessions, together with fortified cities in Judah, but he gave the kingdom to Jehoram, because he was the firstborn. 4 When Jehoram had ascended the throne of his father and was established, he killed all his brothers with the sword, and also some of the princes of Israel. [5] Jehoram was thirty-two years old when he became king, and he reigned eight years in Jerusalem. 6 And he walked in the way of the kings of Israel, as the house of Ahab had done, for the daughter of Ahab was his wife. And he did what was evil in the sight of the LORD. [7] Yet the LORD was not willing to destroy the house of David, because of the covenant that he had made with David, and since he had promised to give a lamp to him and to his sons forever.

[8] In his days Edom revolted from the rule of Judah and set up a king of their own. 9 Then Jehoram passed over with his commanders and all his chariots, and he rose by night and struck the Edomites who had surrounded him and his chariot commanders. [10] So Edom revolted from the rule of Judah to this day. At that time Libnah also revolted from his rule, because he had forsaken the LORD, the God of his fathers.

[11] Moreover, he made high places in the hill country of Judah and led the inhabitants of Jerusalem into whoredom and made Judah go astray. [12] And a letter came to him from Elijah the prophet, saying, “Thus says the LORD, the God of David your father, ‘Because you have not walked in the ways of Jehoshaphat your father, or in the ways of Asa king of Judah, 13 but have walked in the way of the kings of Israel and have enticed Judah and the inhabitants of Jerusalem into whoredom, as the house of Ahab led Israel into whoredom, and also you have killed your brothers, of your father’s house, who were better than you, [14] behold, the LORD will bring a great plague on your people, your children, your wives, and all your possessions, 15 and you yourself will have a severe sickness with a disease of your bowels, until your bowels come out because of the disease, day by day.’”

[16] And the LORD stirred up against Jehoram the anger [1] of the Philistines and of the Arabians who are near the Ethiopians. [17] And they came up against Judah and invaded it and carried away all the possessions they found that belonged to the king’s house, and also his sons and his wives, so that no son was left to him except Jehoahaz, his youngest son.

18 And after all this the LORD struck him in his bowels with an incurable disease. [19] In the course of time, at the end of two years, his bowels came out because of the disease, and he died in great agony. His people made no fire in his honor, like the fires made for his fathers. [20] He was thirty-two years old when he began to reign, and he reigned eight years in Jerusalem. And he departed with no one’s regret. They buried him in the city of David, but not in the tombs of the kings.

AHAZIAH REIGNS IN JUDAH

22  And the inhabitants of Jerusalem made Ahaziah, his youngest son, king in his place, for the band of men that came with the Arabians to the camp had killed all the older sons. So Ahaziah the son of Jehoram king of Judah reigned. [2] Ahaziah was twenty-two [2] years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah, the granddaughter of Omri. [3] He also walked in the ways of the house of Ahab, for his mother was his counselor in doing wickedly. 4 He did what was evil in the sight of the LORD, as the house of Ahab had done. For after the death of his father they were his counselors, to his undoing. [5] He even followed their counsel and went with Jehoram the son of Ahab king of Israel to make war against Hazael king of Syria at Ramoth-gilead. And the Syrians wounded Joram, 6 and he returned to be healed in Jezreel of the wounds that he had received at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was wounded.

[7] But it was ordained by God that the downfall of Ahaziah should come about through his going to visit Joram. For when he came there, he went out with Jehoram to meet Jehu the son of Nimshi, whom the LORD had anointed to destroy the house of Ahab. [8] And when Jehu was executing judgment on the house of Ahab, he met the princes of Judah and the sons of Ahaziah’s brothers, who attended Ahaziah, and he killed them. [9] He searched for Ahaziah, and he was captured while hiding in Samaria, and he was brought to Jehu and put to death. They buried him, for they said, “He is the grandson of Jehoshaphat, who sought the LORD with all his heart.” And the house of Ahaziah had no one able to rule the kingdom.

ATHALIAH REIGNS IN JUDAH

[10] Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal family of the house of Judah. [11] But Jehoshabeath, [1] the daughter of the king, took Joash the son of Ahaziah and stole him away from among the king’s sons who were about to be put to death, and she put him and his nurse in a bedroom. Thus Jehoshabeath, the daughter of King Jehoram and wife of Jehoiada the priest, because she was a sister of Ahaziah, hid him [2] from Athaliah, so that she did not put him to death. 12 And he remained with them six years, hidden in the house of God, while Athaliah reigned over the land.

JOASH MADE KING

23  But in the seventh year Jehoiada took courage and entered into a covenant with the commanders of hundreds, Azariah the son of Jeroham, Ishmael the son of Jehohanan, Azariah the son of Obed, Maaseiah the son of Adaiah, and Elishaphat the son of Zichri. [2] And they went about through Judah and gathered the Levites from all the cities of Judah, and the heads of fathers’ houses of Israel, and they came to Jerusalem. [3] And all the assembly made a covenant with the king in the house of God. And Jehoiada [3] said to them, “Behold, the king’s son! Let him reign, as the LORD spoke concerning the sons of David. [4] This is the thing that you shall do: of you priests and Levites who come off duty on the Sabbath, one third shall be gatekeepers, 5 and one third shall be at the king’s house and one third at the Gate of the Foundation. And all the people shall be in the courts of the house of the LORD. 6 Let no one enter the house of the LORD except the priests and ministering Levites. They may enter, for they are holy, but all the people shall keep the charge of the LORD. 7 The Levites shall surround the king, each with his weapons in his hand. And whoever enters the house shall be put to death. Be with the king when he comes in and when he goes out.”

8 The Levites and all Judah did according to all that Jehoiada the priest commanded, and they each brought his men, who were to go off duty on the Sabbath, with those who were to come on duty on the Sabbath, for Jehoiada the priest did not dismiss the divisions. 9 And Jehoiada the priest gave to the captains the spears and the large and small shields that had been King David’s, which were in the house of God. 10 And he set all the people as a guard for the king, every man with his weapon in his hand, from the south side of the house to the north side of the house, around the altar and the house. [11] Then they brought out the king’s son and put the crown on him and gave him the testimony. And they proclaimed him king, and Jehoiada and his sons anointed him, and they said, “Long live the king.”

ATHALIAH EXECUTED

12 When Athaliah heard the noise of the people running and praising the king, she went into the house of the LORD to the people. [13] And when she looked, there was the king standing by his pillar at the entrance, and the captains and the trumpeters beside the king, and all the people of the land rejoicing and blowing trumpets, and the singers with their musical instruments leading in the celebration. And Athaliah tore her clothes and cried, “Treason! Treason!” 14 Then Jehoiada the priest brought out the captains who were set over the army, saying to them, “Bring her out between the ranks, and anyone who follows her is to be put to death with the sword.” For the priest said, “Do not put her to death in the house of the LORD.” [15] So they laid hands on her, [1] and she went into the entrance of the horse gate of the king’s house, and they put her to death there.

JEHOIADA’S REFORMS

[16] And Jehoiada made a covenant between himself and all the people and the king that they should be the LORD’s people. [17] Then all the people went to the house of Baal and tore it down; his altars and his images they broke in pieces, and they killed Mattan the priest of Baal before the altars. [18] And Jehoiada posted watchmen for the house of the LORD under the direction of the Levitical priests and the Levites whom David had organized to be in charge of the house of the LORD, to offer burnt offerings to the LORD, as it is written in the Law of Moses, with rejoicing and with singing, according to the order of David. [19] He stationed the gatekeepers at the gates of the house of the LORD so that no one should enter who was in any way unclean. 20 And he took the captains, the nobles, the governors of the people, and all the people of the land, and they brought the king down from the house of the LORD, marching through the upper gate to the king’s house. And they set the king on the royal throne. [21] So all the people of the land rejoiced, and the city was quiet after Athaliah had been put to death with the sword.

JOASH REPAIRS THE TEMPLE

24  Joash [1] was seven years old when he began to reign, and he reigned forty years in Jerusalem. His mother’s name was Zibiah of Beersheba. [2] And Joash did what was right in the eyes of the LORD all the days of Jehoiada the priest. 3 Jehoiada got for him two wives, and he had sons and daughters.

[4] After this Joash decided to restore the house of the LORD. [5] And he gathered the priests and the Levites and said to them, “Go out to the cities of Judah and gather from all Israel money to repair the house of your God from year to year, and see that you act quickly.” But the Levites did not act quickly. [6] So the king summoned Jehoiada the chief and said to him, “Why have you not required the Levites to bring in from Judah and Jerusalem the tax levied by Moses, the servant of the LORD, and the congregation of Israel for the tent of testimony?” [7] For the sons of Athaliah, that wicked woman, had broken into the house of God, and had also used all the dedicated things of the house of the LORD for the Baals.

8 So the king commanded, and they made a chest and set it outside the gate of the house of the LORD. [9] And proclamation was made throughout Judah and Jerusalem to bring in for the LORD the tax that Moses the servant of God laid on Israel in the wilderness. [10] And all the princes and all the people rejoiced and brought their tax and dropped it into the chest until they had finished. [2] 11 And whenever the chest was brought to the king’s officers by the Levites, when they saw that there was much money in it, the king’s secretary and the officer of the chief priest would come and empty the chest and take it and return it to its place. Thus they did day after day, and collected money in abundance. 12 And the king and Jehoiada gave it to those who had charge of the work of the house of the LORD, and they hired masons and carpenters to restore the house of the LORD, and also workers in iron and bronze to repair the house of the LORD. 13 So those who were engaged in the work labored, and the repairing went forward in their hands, and they restored the house of God to its proper condition and strengthened it. 14 And when they had finished, they brought the rest of the money before the king and Jehoiada, and with it were made utensils for the house of the LORD, both for the service and for the burnt offerings, and dishes for incense and vessels of gold and silver. And they offered burnt offerings in the house of the LORD regularly all the days of Jehoiada.

[15] But Jehoiada grew old and full of days, and died. He was 130 years old at his death. 16 And they buried him in the city of David among the kings, because he had done good in Israel, and toward God and his house.

[17] Now after the death of Jehoiada the princes of Judah came and paid homage to the king. Then the king listened to them. [18] And they abandoned the house of the LORD, the God of their fathers, and served the Asherim and the idols. And wrath came upon Judah and Jerusalem for this guilt of theirs. [19] Yet he sent prophets among them to bring them back to the LORD. These testified against them, but they would not pay attention.

JOASH’S TREACHERY

[20] Then the Spirit of God clothed Zechariah the son of Jehoiada the priest, and he stood above the people, and said to them, “Thus says God, ‘Why do you break the commandments of the LORD, so that you cannot prosper? Because you have forsaken the LORD, he has forsaken you.’” [21] But they conspired against him, and by command of the king they stoned him with stones in the court of the house of the LORD. [22] Thus Joash the king did not remember the kindness that Jehoiada, Zechariah’s father, had shown him, but killed his son. And when he was dying, he said, “May the LORD see and avenge!” [1]

JOASH ASSASSINATED

[23] At the end of the year the army of the Syrians came up against Joash. They came to Judah and Jerusalem and destroyed all the princes of the people from among the people and sent all their spoil to the king of Damascus. [24] Though the army of the Syrians had come with few men, the LORD delivered into their hand a very great army, because Judah [2] had forsaken the LORD, the God of their fathers. Thus they executed judgment on Joash.

[25] When they had departed from him, leaving him severely wounded, his servants conspired against him because of the blood of the son [3] of Jehoiada the priest, and killed him on his bed. So he died, and they buried him in the city of David, but they did not bury him in the tombs of the kings. [26] Those who conspired against him were Zabad the son of Shimeath the Ammonite, and Jehozabad the son of Shimrith the Moabite. [27] Accounts of his sons and of the many oracles against him and of the rebuilding [4] of the house of God are written in the Story of the Book of the Kings. And Amaziah his son reigned in his place.

AMAZIAH REIGNS IN JUDAH

25  Amaziah was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Jehoaddan of Jerusalem. 2 And he did what was right in the eyes of the LORD, yet not with a whole heart. 3 And as soon as the royal power was firmly his, he killed his servants who had struck down the king his father. [4] But he did not put their children to death, according to what is written in the Law, in the Book of Moses, where the LORD commanded, “Fathers shall not die because of their children, nor children die because of their fathers, but each one shall die for his own sin.”

AMAZIAH’S VICTORIES

[5] Then Amaziah assembled the men of Judah and set them by fathers’ houses under commanders of thousands and of hundreds for all Judah and Benjamin. He mustered those twenty years old and upward, and found that they were 300,000 choice men, fit for war, able to handle spear and shield. [6] He hired also 100,000 mighty men of valor from Israel for 100 talents [1] of silver. [7] But a man of God came to him and said, “O king, do not let the army of Israel go with you, for the LORD is not with Israel, with all these Ephraimites. [8] But go, act, be strong for the battle. Why should you suppose that God will cast you down before the enemy? For God has power to help or to cast down.” 9 And Amaziah said to the man of God, “But what shall we do about the hundred talents that I have given to the army of Israel?” The man of God answered, “The LORD is able to give you much more than this.” [10] Then Amaziah discharged the army that had come to him from Ephraim to go home again. And they became very angry with Judah and returned home in fierce anger. [11] But Amaziah took courage and led out his people and went to the Valley of Salt and struck down 10,000 men of Seir. [12] The men of Judah captured another 10,000 alive and took them to the top of a rock and threw them down from the top of the rock, and they were all dashed to pieces. [13] But the men of the army whom Amaziah sent back, not letting them go with him to battle, raided the cities of Judah, from Samaria to Beth-horon, and struck down 3,000 people in them and took much spoil.

AMAZIAH’S IDOLATRY

[14] After Amaziah came from striking down the Edomites, he brought the gods of the men of Seir and set them up as his gods and worshiped them, making offerings to them. [15] Therefore the LORD was angry with Amaziah and sent to him a prophet, who said to him, “Why have you sought the gods of a people who did not deliver their own people from your hand?” [16] But as he was speaking, the king said to him, “Have we made you a royal counselor? Stop! Why should you be struck down?” So the prophet stopped, but said, “I know that God has determined to destroy you, because you have done this and have not listened to my counsel.”

ISRAEL DEFEATS AMAZIAH

[17] Then Amaziah king of Judah took counsel and sent to Joash the son of Jehoahaz, son of Jehu, king of Israel, saying, “Come, let us look one another in the face.” 18 And Joash the king of Israel sent word to Amaziah king of Judah, “A thistle on Lebanon sent to a cedar on Lebanon, saying, ‘Give your daughter to my son for a wife,’ and a wild beast of Lebanon passed by and trampled down the thistle. 19 You say, ‘See, I [2] have struck down Edom,’ and your heart has lifted you up in boastfulness. But now stay at home. Why should you provoke trouble so that you fall, you and Judah with you?”

[20] But Amaziah would not listen, for it was of God, in order that he might give them into the hand of their enemies, because they had sought the gods of Edom. [21] So Joash king of Israel went up, and he and Amaziah king of Judah faced one another in battle at Beth-shemesh, which belongs to Judah. [22] And Judah was defeated by Israel, and every man fled to his home. [23] And Joash king of Israel captured Amaziah king of Judah, the son of Joash, son of Ahaziah, at Beth-shemesh, and brought him to Jerusalem and broke down the wall of Jerusalem for 400 cubits, [1] from the Ephraim Gate to the Corner Gate. 24 And he seized all the gold and silver, and all the vessels that were found in the house of God, in the care of Obed-edom. He seized also the treasuries of the king’s house, also hostages, and he returned to Samaria.

25 Amaziah the son of Joash, king of Judah, lived fifteen years after the death of Joash the son of Jehoahaz, king of Israel. [26] Now the rest of the deeds of Amaziah, from first to last, are they not written in the Book of the Kings of Judah and Israel? [27] From the time when he turned away from the LORD they made a conspiracy against him in Jerusalem, and he fled to Lachish. But they sent after him to Lachish and put him to death there. 28 And they brought him upon horses, and he was buried with his fathers in the city of David. [2]

UZZIAH REIGNS IN JUDAH

26  And all the people of Judah took Uzziah, who was sixteen years old, and made him king instead of his father Amaziah. [2] He built Eloth and restored it to Judah, after the king slept with his fathers. 3 Uzziah was sixteen years old when he began to reign, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecoliah of Jerusalem. [4] And he did what was right in the eyes of the LORD, according to all that his father Amaziah had done. [5] He set himself to seek God in the days of Zechariah, who instructed him in the fear of God, and as long as he sought the LORD, God made him prosper.

[6] He went out and made war against the Philistines and broke through the wall of Gath and the wall of Jabneh and the wall of Ashdod, and he built cities in the territory of Ashdod and elsewhere among the Philistines. [7] God helped him against the Philistines and against the Arabians who lived in Gurbaal and against the Meunites. [8] The Ammonites paid tribute to Uzziah, and his fame spread even to the border of Egypt, for he became very strong. [9] Moreover, Uzziah built towers in Jerusalem at the Corner Gate and at the Valley Gate and at the Angle, and fortified them. 10 And he built towers in the wilderness and cut out many cisterns, for he had large herds, both in the Shephelah and in the plain, and he had farmers and vinedressers in the hills and in the fertile lands, for he loved the soil. 11 Moreover, Uzziah had an army of soldiers, fit for war, in divisions according to the numbers in the muster made by Jeiel the secretary and Maaseiah the officer, under the direction of Hananiah, one of the king’s commanders. 12 The whole number of the heads of fathers’ houses of mighty men of valor was 2,600. [13] Under their command was an army of 307,500, who could make war with mighty power, to help the king against the enemy. 14 And Uzziah prepared for all the army shields, spears, helmets, coats of mail, bows, and stones for slinging. 15 In Jerusalem he made machines, invented by skillful men, to be on the towers and the corners, to shoot arrows and great stones. And his fame spread far, for he was marvelously helped, till he was strong.

UZZIAH’S PRIDE AND PUNISHMENT

[16] But when he was strong, he grew proud, to his destruction. For he was unfaithful to the LORD his God and entered the temple of the LORD to burn incense on the altar of incense. [17] But Azariah the priest went in after him, with eighty priests of the LORD who were men of valor, [18] and they withstood King Uzziah and said to him, “It is not for you, Uzziah, to burn incense to the LORD, but for the priests, the sons of Aaron, who are consecrated to burn incense. Go out of the sanctuary, for you have done wrong, and it will bring you no honor from the LORD God.” [19] Then Uzziah was angry. Now he had a censer in his hand to burn incense, and when he became angry with the priests, leprosy [1] broke out on his forehead in the presence of the priests in the house of the LORD, by the altar of incense. 20 And Azariah the chief priest and all the priests looked at him, and behold, he was leprous in his forehead! And they rushed him out quickly, and he himself hurried to go out, because the LORD had struck him. [21] And King Uzziah was a leper to the day of his death, and being a leper lived in a separate house, for he was excluded from the house of the LORD. And Jotham his son was over the king’s household, governing the people of the land.

[22] Now the rest of the acts of Uzziah, from first to last, Isaiah the prophet the son of Amoz wrote. [23] And Uzziah slept with his fathers, and they buried him with his fathers in the burial field that belonged to the kings, for they said, “He is a leper.” And Jotham his son reigned in his place.

JOTHAM REIGNS IN JUDAH

27  Jotham was twenty-five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother’s name was Jerushah the daughter of Zadok. [2] And he did what was right in the eyes of the LORD according to all that his father Uzziah had done, except he did not enter the temple of the LORD. But the people still followed corrupt practices. [3] He built the upper gate of the house of the LORD and did much building on the wall of Ophel. 4 Moreover, he built cities in the hill country of Judah, and forts and towers on the wooded hills. [5] He fought with the king of the Ammonites and prevailed against them. And the Ammonites gave him that year 100 talents [1] of silver, and 10,000 cors [2] of wheat and 10,000 of barley. The Ammonites paid him the same amount in the second and the third years. [6] So Jotham became mighty, because he ordered his ways before the LORD his God. [7] Now the rest of the acts of Jotham, and all his wars and his ways, behold, they are written in the Book of the Kings of Israel and Judah. 8 He was twenty-five years old when he began to reign, and he reigned sixteen years in Jerusalem. 9 And Jotham slept with his fathers, and they buried him in the city of David, and Ahaz his son reigned in his place.

AHAZ REIGNS IN JUDAH

28  Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem. And he did not do what was right in the eyes of the LORD, as his father David had done, [2] but he walked in the ways of the kings of Israel. He even made metal images for the Baals, [3] and he made offerings in the Valley of the Son of Hinnom and burned his sons as an offering, [3] according to the abominations of the nations whom the LORD drove out before the people of Israel. 4 And he sacrificed and made offerings on the high places and on the hills and under every green tree.

JUDAH DEFEATED

[5] Therefore the LORD his God gave him into the hand of the king of Syria, who defeated him and took captive a great number of his people and brought them to Damascus. He was also given into the hand of the king of Israel, who struck him with great force. 6 For Pekah the son of Remaliah killed 120,000 from Judah in one day, all of them men of valor, because they had forsaken the LORD, the God of their fathers. 7 And Zichri, a mighty man of Ephraim, killed Maaseiah the king’s son and Azrikam the commander of the palace and Elkanah the next in authority to the king.

8 The men of Israel took captive 200,000 of their relatives, women, sons, and daughters. They also took much spoil from them and brought the spoil to Samaria. [9] But a prophet of the LORD was there, whose name was Oded, and he went out to meet the army that came to Samaria and said to them, “Behold, because the LORD, the God of your fathers, was angry with Judah, he gave them into your hand, but you have killed them in a rage that has reached up to heaven. 10 And now you intend to subjugate the people of Judah and Jerusalem, male and female, as your slaves. Have you not sins of your own against the LORD your God? [11] Now hear me, and send back the captives from your relatives whom you have taken, for the fierce wrath of the LORD is upon you.”

12 Certain chiefs also of the men of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against those who were coming from the war 13 and said to them, “You shall not bring the captives in here, for you propose to bring upon us guilt against the LORD in addition to our present sins and guilt. For our guilt is already great, and there is fierce wrath against Israel.” 14 So the armed men left the captives and the spoil before the princes and all the assembly. [15] And the men who have been mentioned by name rose and took the captives, and with the spoil they clothed all who were naked among them. They clothed them, gave them sandals, provided them with food and drink, and anointed them, and carrying all the feeble among them on donkeys, they brought them to their kinsfolk at Jericho, the city of palm trees. Then they returned to Samaria.

[16] At that time King Ahaz sent to the king [1] of Assyria for help. 17 For the Edomites had again invaded and defeated Judah and carried away captives. 18 And the Philistines had made raids on the cities in the Shephelah and the Negeb of Judah, and had taken Beth-shemesh, Aijalon, Gederoth, Soco with its villages, Timnah with its villages, and Gimzo with its villages. And they settled there. [19] For the LORD humbled Judah because of Ahaz king of Israel, for he had made Judah act sinfully [2] and had been very unfaithful to the LORD. [20] So Tiglath-pileser [3] king of Assyria came against him and afflicted him instead of strengthening him. [21] For Ahaz took a portion from the house of the LORD and the house of the king and of the princes, and gave tribute to the king of Assyria, but it did not help him.

AHAZ’S IDOLATRY

[22] In the time of his distress he became yet more faithless to the LORD—this same King Ahaz. [23] For he sacrificed to the gods of Damascus that had defeated him and said, “Because the gods of the kings of Syria helped them, I will sacrifice to them that they may help me.” But they were the ruin of him and of all Israel. [24] And Ahaz gathered together the vessels of the house of God and cut in pieces the vessels of the house of God, and he shut up the doors of the house of the LORD, and he made himself altars in every corner of Jerusalem. [25] In every city of Judah he made high places to make offerings to other gods, provoking to anger the LORD, the God of his fathers. [26] Now the rest of his acts and all his ways, from first to last, behold, they are written in the Book of the Kings of Judah and Israel. [27] And Ahaz slept with his fathers, and they buried him in the city, in Jerusalem, for they did not bring him into the tombs of the kings of Israel. And Hezekiah his son reigned in his place.

HEZEKIAH REIGNS IN JUDAH

29  Hezekiah began to reign when he was twenty-five years old, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abijah [1] the daughter of Zechariah. [2] And he did what was right in the eyes of the LORD, according to all that David his father had done.

HEZEKIAH CLEANSES THE TEMPLE

[3] In the first year of his reign, in the first month, he opened the doors of the house of the LORD and repaired them. [4] He brought in the priests and the Levites and assembled them in the square on the east 5 and said to them, “Hear me, Levites! Now consecrate yourselves, and consecrate the house of the LORD, the God of your fathers, and carry out the filth from the Holy Place. [6] For our fathers have been unfaithful and have done what was evil in the sight of the LORD our God. They have forsaken him and have turned away their faces from the habitation of the LORD and turned their backs. [7] They also shut the doors of the vestibule and put out the lamps and have not burned incense or offered burnt offerings in the Holy Place to the God of Israel. [8] Therefore the wrath of the LORD came on Judah and Jerusalem, and he has made them an object of horror, of astonishment, and of hissing, as you see with your own eyes. [9] For behold, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. [10] Now it is in my heart to make a covenant with the LORD, the God of Israel, in order that his fierce anger may turn away from us. 11 My sons, do not now be negligent, for the LORD has chosen you to stand in his presence, to minister to him and to be his ministers and make offerings to him.”

[12] Then the Levites arose, Mahath the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites; and of the sons of Merari, Kish the son of Abdi, and Azariah the son of Jehallelel; and of the Gershonites, Joah the son of Zimmah, and Eden the son of Joah; [13] and of the sons of Elizaphan, Shimri and Jeuel; and of the sons of Asaph, Zechariah and Mattaniah; 14 and of the sons of Heman, Jehuel and Shimei; and of the sons of Jeduthun, Shemaiah and Uzziel. 15 They gathered their brothers and consecrated themselves and went in as the king had commanded, by the words of the LORD, to cleanse the house of the LORD. [16] The priests went into the inner part of the house of the LORD to cleanse it, and they brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD. And the Levites took it and carried it out to the brook Kidron. [17] They began to consecrate on the first day of the first month, and on the eighth day of the month they came to the vestibule of the LORD. Then for eight days they consecrated the house of the LORD, and on the sixteenth day of the first month they finished. 18 Then they went in to Hezekiah the king and said, “We have cleansed all the house of the LORD, the altar of burnt offering and all its utensils, and the table for the showbread and all its utensils. 19 All the utensils that King Ahaz discarded in his reign when he was faithless, we have made ready and consecrated, and behold, they are before the altar of the LORD.”

HEZEKIAH RESTORES TEMPLE WORSHIP

[20] Then Hezekiah the king rose early and gathered the officials of the city and went up to the house of the LORD. [21] And they brought seven bulls, seven rams, seven lambs, and seven male goats for a sin offering for the kingdom and for the sanctuary and for Judah. And he commanded the priests, the sons of Aaron, to offer them on the altar of the LORD. 22 So they slaughtered the bulls, and the priests received the blood and threw it against the altar. And they slaughtered the rams, and their blood was thrown against the altar. And they slaughtered the lambs, and their blood was thrown against the altar. 23 Then the goats for the sin offering were brought to the king and the assembly, and they laid their hands on them, [24] and the priests slaughtered them and made a sin offering with their blood on the altar, to make atonement for all Israel. For the king commanded that the burnt offering and the sin offering should be made for all Israel.

[25] And he stationed the Levites in the house of the LORD with cymbals, harps, and lyres, according to the commandment of David and of Gad the king’s seer and of Nathan the prophet, for the commandment was from the LORD through his prophets. 26 The Levites stood with the instruments of David, and the priests with the trumpets. 27 Then Hezekiah commanded that the burnt offering be offered on the altar. And when the burnt offering began, the song to the LORD began also, and the trumpets, accompanied by the instruments of David king of Israel. 28 The whole assembly worshiped, and the singers sang, and the trumpeters sounded. All this continued until the burnt offering was finished. 29 When the offering was finished, the king and all who were present with him bowed themselves and worshiped. 30 And Hezekiah the king and the officials commanded the Levites to sing praises to the LORD with the words of David and of Asaph the seer. And they sang praises with gladness, and they bowed down and worshiped.

[31] Then Hezekiah said, “You have now consecrated yourselves to [1] the LORD. Come near; bring sacrifices and thank offerings to the house of the LORD.” And the assembly brought sacrifices and thank offerings, and all who were of a willing heart brought burnt offerings. [32] The number of the burnt offerings that the assembly brought was 70 bulls, 100 rams, and 200 lambs; all these were for a burnt offering to the LORD. 33 And the consecrated offerings were 600 bulls and 3,000 sheep. 34 But the priests were too few and could not flay all the burnt offerings, so until other priests had consecrated themselves, their brothers the Levites helped them, until the work was finished—for the Levites were more upright in heart than the priests in consecrating themselves. 35 Besides the great number of burnt offerings, there was the fat of the peace offerings, and there were the drink offerings for the burnt offerings. Thus the service of the house of the LORD was restored. [36] And Hezekiah and all the people rejoiced because God had provided for the people, for the thing came about suddenly.

PASSOVER CELEBRATED

30  Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem to keep the Passover to the LORD, the God of Israel. [2] For the king and his princes and all the assembly in Jerusalem had taken counsel to keep the Passover in the second month— 3 for they could not keep it at that time because the priests had not consecrated themselves in sufficient number, nor had the people assembled in Jerusalem— 4 and the plan seemed right to the king and all the assembly. [5] So they decreed to make a proclamation throughout all Israel, from Beersheba to Dan, that the people should come and keep the Passover to the LORD, the God of Israel, at Jerusalem, for they had not kept it as often as prescribed. [6] So couriers went throughout all Israel and Judah with letters from the king and his princes, as the king had commanded, saying, “O people of Israel, return to the LORD, the God of Abraham, Isaac, and Israel, that he may turn again to the remnant of you who have escaped from the hand of the kings of Assyria. [7] Do not be like your fathers and your brothers, who were faithless to the LORD God of their fathers, so that he made them a desolation, as you see. 8 Do not now be stiff-necked as your fathers were, but yield yourselves to the LORD and come to his sanctuary, which he has consecrated forever, and serve the LORD your God, that his fierce anger may turn away from you. [9] For if you return to the LORD, your brothers and your children will find compassion with their captors and return to this land. For the LORD your God is gracious and merciful and will not turn away his face from you, if you return to him.”

[10] So the couriers went from city to city through the country of Ephraim and Manasseh, and as far as Zebulun, but they laughed them to scorn and mocked them. [11] However, some men of Asher, of Manasseh, and of Zebulun humbled themselves and came to Jerusalem. 12 The hand of God was also on Judah to give them one heart to do what the king and the princes commanded by the word of the LORD.

13 And many people came together in Jerusalem to keep the Feast of Unleavened Bread in the second month, a very great assembly. 14 They set to work and removed the altars that were in Jerusalem, and all the altars for burning incense they took away and threw into the brook Kidron. [15] And they slaughtered the Passover lamb on the fourteenth day of the second month. And the priests and the Levites were ashamed, so that they consecrated themselves and brought burnt offerings into the house of the LORD. [16] They took their accustomed posts according to the Law of Moses the man of God. The priests threw the blood that they received from the hand of the Levites. [17] For there were many in the assembly who had not consecrated themselves. Therefore the Levites had to slaughter the Passover lamb for everyone who was not clean, to consecrate it to the LORD. 18 For a majority of the people, many of them from Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet they ate the Passover otherwise than as prescribed. For Hezekiah had prayed for them, saying, “May the good LORD pardon everyone 19 who sets his heart to seek God, the LORD, the God of his fathers, even though not according to the sanctuary’s rules of cleanness.” [1] 20 And the LORD heard Hezekiah and healed the people. 21 And the people of Israel who were present at Jerusalem kept the Feast of Unleavened Bread seven days with great gladness, and the Levites and the priests praised the LORD day by day, singing with all their might [2] to the LORD. 22 And Hezekiah spoke encouragingly to all the Levites who showed good skill in the service of the LORD. So they ate the food of the festival for seven days, sacrificing peace offerings and giving thanks to the LORD, the God of their fathers.

[23] Then the whole assembly agreed together to keep the feast for another seven days. So they kept it for another seven days with gladness. [24] For Hezekiah king of Judah gave the assembly 1,000 bulls and 7,000 sheep for offerings, and the princes gave the assembly 1,000 bulls and 10,000 sheep. And the priests consecrated themselves in great numbers. [25] The whole assembly of Judah, and the priests and the Levites, and the whole assembly that came out of Israel, and the sojourners who came out of the land of Israel, and the sojourners who lived in Judah, rejoiced. 26 So there was great joy in Jerusalem, for since the time of Solomon the son of David king of Israel there had been nothing like this in Jerusalem. [27] Then the priests and the Levites arose and blessed the people, and their voice was heard, and their prayer came to his holy habitation in heaven.

HEZEKIAH ORGANIZES THE PRIESTS

31  Now when all this was finished, all Israel who were present went out to the cities of Judah and broke in pieces the pillars and cut down the Asherim and broke down the high places and the altars throughout all Judah and Benjamin, and in Ephraim and Manasseh, until they had destroyed them all. Then all the people of Israel returned to their cities, every man to his possession.

[2] And Hezekiah appointed the divisions of the priests and of the Levites, division by division, each according to his service, the priests and the Levites, for burnt offerings and peace offerings, to minister in the gates of the camp of the LORD and to give thanks and praise. [3] The contribution of the king from his own possessions was for the burnt offerings: the burnt offerings of morning and evening, and the burnt offerings for the Sabbaths, the new moons, and the appointed feasts, as it is written in the Law of the LORD. [4] And he commanded the people who lived in Jerusalem to give the portion due to the priests and the Levites, that they might give themselves to the Law of the LORD. 5 As soon as the command was spread abroad, the people of Israel gave in abundance the firstfruits of grain, wine, oil, honey, and of all the produce of the field. And they brought in abundantly the tithe of everything. 6 And the people of Israel and Judah who lived in the cities of Judah also brought in the tithe of cattle and sheep, and the tithe of the dedicated things that had been dedicated to the LORD their God, and laid them in heaps. [7] In the third month they began to pile up the heaps, and finished them in the seventh month. 8 When Hezekiah and the princes came and saw the heaps, they blessed the LORD and his people Israel. 9 And Hezekiah questioned the priests and the Levites about the heaps. 10 Azariah the chief priest, who was of the house of Zadok, answered him, “Since they began to bring the contributions into the house of the LORD, we have eaten and had enough and have plenty left, for the LORD has blessed his people, so that we have this large amount left.”

[11] Then Hezekiah commanded them to prepare chambers in the house of the LORD, and they prepared them. 12 And they faithfully brought in the contributions, the tithes, and the dedicated things. The chief officer in charge of them was Conaniah the Levite, with Shimei his brother as second, 13 while Jehiel, Azaziah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, and Benaiah were overseers assisting Conaniah and Shimei his brother, by the appointment of Hezekiah the king and Azariah the chief officer of the house of God. 14 And Kore the son of Imnah the Levite, keeper of the east gate, was over the freewill offerings to God, to apportion the contribution reserved for the LORD and the most holy offerings. 15 Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah were faithfully assisting him in the cities of the priests, to distribute the portions to their brothers, old and young alike, by divisions, [16] except those enrolled by genealogy, males from three years old and upward—all who entered the house of the LORD as the duty of each day required—for their service according to their offices, by their divisions. 17 The enrollment of the priests was according to their fathers’ houses; that of the Levites from twenty years old and upward was according to their offices, by their divisions. 18 They were enrolled with all their little children, their wives, their sons, and their daughters, the whole assembly, for they were faithful in keeping themselves holy. 19 And for the sons of Aaron, the priests, who were in the fields of common land belonging to their cities, there were men in the several cities who were designated by name to distribute portions to every male among the priests and to everyone among the Levites who was enrolled.

20 Thus Hezekiah did throughout all Judah, and he did what was good and right and faithful before the LORD his God. [21] And every work that he undertook in the service of the house of God and in accordance with the law and the commandments, seeking his God, he did with all his heart, and prospered.

SENNACHERIB INVADES JUDAH

32  After these things and these acts of faithfulness, Sennacherib king of Assyria came and invaded Judah and encamped against the fortified cities, thinking to win them for himself. 2 And when Hezekiah saw that Sennacherib had come and intended to fight against Jerusalem, [3] he planned with his officers and his mighty men to stop the water of the springs that were outside the city; and they helped him. [4] A great many people were gathered, and they stopped all the springs and the brook that flowed through the land, saying, “Why should the kings of Assyria come and find much water?” [5] He set to work resolutely and built up all the wall that was broken down and raised towers upon it, [1] and outside it he built another wall, and he strengthened the Millo in the city of David. He also made weapons and shields in abundance. 6 And he set combat commanders over the people and gathered them together to him in the square at the gate of the city and spoke encouragingly to them, saying, [7] “Be strong and courageous. Do not be afraid or dismayed before the king of Assyria and all the horde that is with him, for there are more with us than with him. [8] With him is an arm of flesh, but with us is the LORD our God, to help us and to fight our battles.” And the people took confidence from the words of Hezekiah king of Judah.

SENNACHERIB BLASPHEMES

[9] After this, Sennacherib king of Assyria, who was besieging Lachish with all his forces, sent his servants to Jerusalem to Hezekiah king of Judah and to all the people of Judah who were in Jerusalem, saying, 10 “Thus says Sennacherib king of Assyria, ‘On what are you trusting, that you endure the siege in Jerusalem? 11 Is not Hezekiah misleading you, that he may give you over to die by famine and by thirst, when he tells you, “The LORD our God will deliver us from the hand of the king of Assyria”? 12 Has not this same Hezekiah taken away his high places and his altars and commanded Judah and Jerusalem, “Before one altar you shall worship, and on it you shall burn your sacrifices”? 13 Do you not know what I and my fathers have done to all the peoples of other lands? Were the gods of the nations of those lands at all able to deliver their lands out of my hand? 14 Who among all the gods of those nations that my fathers devoted to destruction was able to deliver his people from my hand, that your God should be able to deliver you from my hand? 15 Now, therefore, do not let Hezekiah deceive you or mislead you in this fashion, and do not believe him, for no god of any nation or kingdom has been able to deliver his people from my hand or from the hand of my fathers. How much less will your God deliver you out of my hand!’”

16 And his servants said still more against the LORD God and against his servant Hezekiah. 17 And he wrote letters to cast contempt on the LORD, the God of Israel, and to speak against him, saying, “Like the gods of the nations of the lands who have not delivered their people from my hands, so the God of Hezekiah will not deliver his people from my hand.” 18 And they shouted it with a loud voice in the language of Judah to the people of Jerusalem who were on the wall, to frighten and terrify them, in order that they might take the city. 19 And they spoke of the God of Jerusalem as they spoke of the gods of the peoples of the earth, which are the work of men’s hands.

THE LORD DELIVERS JERUSALEM

[20] Then Hezekiah the king and Isaiah the prophet, the son of Amoz, prayed because of this and cried to heaven. [21] And the LORD sent an angel, who cut off all the mighty warriors and commanders and officers in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he came into the house of his god, some of his own sons struck him down there with the sword. 22 So the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib king of Assyria and from the hand of all his enemies, and he provided for them on every side. 23 And many brought gifts to the LORD to Jerusalem and precious things to Hezekiah king of Judah, so that he was exalted in the sight of all nations from that time onward.

HEZEKIAH’S PRIDE AND ACHIEVEMENTS

[24] In those days Hezekiah became sick and was at the point of death, and he prayed to the LORD, and he answered him and gave him a sign. [25] But Hezekiah did not make return according to the benefit done to him, for his heart was proud. Therefore wrath came upon him and Judah and Jerusalem. 26 But Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come upon them in the days of Hezekiah.

[27] And Hezekiah had very great riches and honor, and he made for himself treasuries for silver, for gold, for precious stones, for spices, for shields, and for all kinds of costly vessels; 28 storehouses also for the yield of grain, wine, and oil; and stalls for all kinds of cattle, and sheepfolds. 29 He likewise provided cities for himself, and flocks and herds in abundance, for God had given him very great possessions. [30] This same Hezekiah closed the upper outlet of the waters of Gihon and directed them down to the west side of the city of David. And Hezekiah prospered in all his works. [31] And so in the matter of the envoys of the princes of Babylon, who had been sent to him to inquire about the sign that had been done in the land, God left him to himself, in order to test him and to know all that was in his heart.

[32] Now the rest of the acts of Hezekiah and his good deeds, behold, they are written in the vision of Isaiah the prophet the son of Amoz, in the Book of the Kings of Judah and Israel. 33 And Hezekiah slept with his fathers, and they buried him in the upper part of the tombs of the sons of David, and all Judah and the inhabitants of Jerusalem did him honor at his death. And Manasseh his son reigned in his place.

MANASSEH REIGNS IN JUDAH

33  Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem. [2] And he did what was evil in the sight of the LORD, according to the abominations of the nations whom the LORD drove out before the people of Israel. [3] For he rebuilt the high places that his father Hezekiah had broken down, and he erected altars to the Baals, and made Asheroth, and worshiped all the host of heaven and served them. [4] And he built altars in the house of the LORD, of which the LORD had said, “In Jerusalem shall my name be forever.” 5 And he built altars for all the host of heaven in the two courts of the house of the LORD. [6] And he burned his sons as an offering in the Valley of the Son of Hinnom, and used fortune-telling and omens and sorcery, and dealt with mediums and with necromancers. He did much evil in the sight of the LORD, provoking him to anger. [7] And the carved image of the idol that he had made he set in the house of God, of which God said to David and to Solomon his son, “In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever, [8] and I will no more remove the foot of Israel from the land that I appointed for your fathers, if only they will be careful to do all that I have commanded them, all the law, the statutes, and the rules given through Moses.” [9] Manasseh led Judah and the inhabitants of Jerusalem astray, to do more evil than the nations whom the LORD destroyed before the people of Israel.

MANASSEH’S REPENTANCE

[10] The LORD spoke to Manasseh and to his people, but they paid no attention. [11] Therefore the LORD brought upon them the commanders of the army of the king of Assyria, who captured Manasseh with hooks and bound him with chains of bronze and brought him to Babylon. [12] And when he was in distress, he entreated the favor of the LORD his God and humbled himself greatly before the God of his fathers. [13] He prayed to him, and God was moved by his entreaty and heard his plea and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD was God.

[14] Afterward he built an outer wall for the city of David west of Gihon, in the valley, and for the entrance into the Fish Gate, and carried it around Ophel, and raised it to a very great height. He also put commanders of the army in all the fortified cities in Judah. [15] And he took away the foreign gods and the idol from the house of the LORD, and all the altars that he had built on the mountain of the house of the LORD and in Jerusalem, and he threw them outside of the city. 16 He also restored the altar of the LORD and offered on it sacrifices of peace offerings and of thanksgiving, and he commanded Judah to serve the LORD, the God of Israel. 17 Nevertheless, the people still sacrificed at the high places, but only to the LORD their God.

[18] Now the rest of the acts of Manasseh, and his prayer to his God, and the words of the seers who spoke to him in the name of the LORD, the God of Israel, behold, they are in the Chronicles of the Kings of Israel. [19] And his prayer, and how God was moved by his entreaty, and all his sin and his faithlessness, and the sites on which he built high places and set up the Asherim and the images, before he humbled himself, behold, they are written in the Chronicles of the Seers. [1] [20] So Manasseh slept with his fathers, and they buried him in his house, and Amon his son reigned in his place.

AMON’S REIGN AND DEATH

[21] Amon was twenty-two years old when he began to reign, and he reigned two years in Jerusalem. 22 And he did what was evil in the sight of the LORD, as Manasseh his father had done. Amon sacrificed to all the images that Manasseh his father had made, and served them. 23 And he did not humble himself before the LORD, as Manasseh his father had humbled himself, but this Amon incurred guilt more and more. 24 And his servants conspired against him and put him to death in his house. 25 But the people of the land struck down all those who had conspired against King Amon. And the people of the land made Josiah his son king in his place.

JOSIAH REIGNS IN JUDAH

34  Josiah was eight years old when he began to reign, and he reigned thirty-one years in Jerusalem. 2 And he did what was right in the eyes of the LORD, and walked in the ways of David his father; and he did not turn aside to the right hand or to the left. [3] For in the eighth year of his reign, while he was yet a boy, he began to seek the God of David his father, and in the twelfth year he began to purge Judah and Jerusalem of the high places, the Asherim, and the carved and the metal images. 4 And they chopped down the altars of the Baals in his presence, and he cut down the incense altars that stood above them. And he broke in pieces the Asherim and the carved and the metal images, and he made dust of them and scattered it over the graves of those who had sacrificed to them. [5] He also burned the bones of the priests on their altars and cleansed Judah and Jerusalem. [6] And in the cities of Manasseh, Ephraim, and Simeon, and as far as Naphtali, in their ruins [1] all around, [7] he broke down the altars and beat the Asherim and the images into powder and cut down all the incense altars throughout all the land of Israel. Then he returned to Jerusalem.

THE BOOK OF THE LAW FOUND

[8] Now in the eighteenth year of his reign, when he had cleansed the land and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz, the recorder, to repair the house of the LORD his God. 9 They came to Hilkiah the high priest and gave him the money that had been brought into the house of God, which the Levites, the keepers of the threshold, had collected from Manasseh and Ephraim and from all the remnant of Israel and from all Judah and Benjamin and from the inhabitants of Jerusalem. 10 And they gave it to the workmen who were working in the house of the LORD. And the workmen who were working in the house of the LORD gave it for repairing and restoring the house. 11 They gave it to the carpenters and the builders to buy quarried stone, and timber for binders and beams for the buildings that the kings of Judah had let go to ruin. [12] And the men did the work faithfully. Over them were set Jahath and Obadiah the Levites, of the sons of Merari, and Zechariah and Meshullam, of the sons of the Kohathites, to have oversight. The Levites, all who were skillful with instruments of music, 13 were over the burden-bearers and directed all who did work in every kind of service, and some of the Levites were scribes and officials and gatekeepers.

14 While they were bringing out the money that had been brought into the house of the LORD, Hilkiah the priest found the Book of the Law of the LORD given through Moses. [15] Then Hilkiah answered and said to Shaphan the secretary, “I have found the Book of the Law in the house of the LORD.” And Hilkiah gave the book to Shaphan. 16 Shaphan brought the book to the king, and further reported to the king, “All that was committed to your servants they are doing. 17 They have emptied out the money that was found in the house of the LORD and have given it into the hand of the overseers and the workmen.” 18 Then Shaphan the secretary told the king, “Hilkiah the priest has given me a book.” And Shaphan read from it before the king.

[19] And when the king heard the words of the Law, he tore his clothes. [20] And the king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the secretary, and Asaiah the king’s servant, saying, 21 “Go, inquire of the LORD for me and for those who are left in Israel and in Judah, concerning the words of the book that has been found. For great is the wrath of the LORD that is poured out on us, because our fathers have not kept the word of the LORD, to do according to all that is written in this book.”

HULDAH PROPHESIES DISASTER

[22] So Hilkiah and those whom the king had sent [1] went to Huldah the prophetess, the wife of Shallum the son of Tokhath, son of Hasrah, keeper of the wardrobe (now she lived in Jerusalem in the Second Quarter) and spoke to her to that effect. [23] And she said to them, “Thus says the LORD, the God of Israel: ‘Tell the man who sent you to me, 24 Thus says the LORD, Behold, I will bring disaster upon this place and upon its inhabitants, all the curses that are written in the book that was read before the king of Judah. 25 Because they have forsaken me and have made offerings to other gods, that they might provoke me to anger with all the works of their hands, therefore my wrath will be poured out on this place and will not be quenched. 26 But to the king of Judah, who sent you to inquire of the LORD, thus shall you say to him, Thus says the LORD, the God of Israel: Regarding the words that you have heard, 27 because your heart was tender and you humbled yourself before God when you heard his words against this place and its inhabitants, and you have humbled yourself before me and have torn your clothes and wept before me, I also have heard you, declares the LORD. [28] Behold, I will gather you to your fathers, and you shall be gathered to your grave in peace, and your eyes shall not see all the disaster that I will bring upon this place and its inhabitants.’” And they brought back word to the king.

29 Then the king sent and gathered together all the elders of Judah and Jerusalem. [30] And the king went up to the house of the LORD, with all the men of Judah and the inhabitants of Jerusalem and the priests and the Levites, all the people both great and small. And he read in their hearing all the words of the Book of the Covenant that had been found in the house of the LORD. 31 And the king stood in his place and made a covenant before the LORD, to walk after the LORD and to keep his commandments and his testimonies and his statutes, with all his heart and all his soul, to perform the words of the covenant that were written in this book. [32] Then he made all who were present in Jerusalem and in Benjamin join in it. And the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers. 33 And Josiah took away all the abominations from all the territory that belonged to the people of Israel and made all who were present in Israel serve the LORD their God. All his days they did not turn away from following the LORD, the God of their fathers.

JOSIAH KEEPS THE PASSOVER

35  Josiah kept a Passover to the LORD in Jerusalem. And they slaughtered the Passover lamb on the fourteenth day of the first month. 2 He appointed the priests to their offices and encouraged them in the service of the house of the LORD. [3] And he said to the Levites who taught all Israel and who were holy to the LORD, “Put the holy ark in the house that Solomon the son of David, king of Israel, built. You need not carry it on your shoulders. Now serve the LORD your God and his people Israel. [4] Prepare yourselves according to your fathers’ houses by your divisions, as prescribed in the writing of David king of Israel and the document of Solomon his son. 5 And stand in the Holy Place according to the groupings of the fathers’ houses of your brothers the lay people, and according to the division of the Levites by fathers’ household. [6] And slaughter the Passover lamb, and consecrate yourselves, and prepare for your brothers, to do according to the word of the LORD by Moses.”

[7] Then Josiah contributed to the lay people, as Passover offerings for all who were present, lambs and young goats from the flock to the number of 30,000, and 3,000 bulls; these were from the king’s possessions. [8] And his officials contributed willingly to the people, to the priests, and to the Levites. Hilkiah, Zechariah, and Jehiel, the chief officers of the house of God, gave to the priests for the Passover offerings 2,600 Passover lambs and 300 bulls. [9] Conaniah also, and Shemaiah and Nethanel his brothers, and Hashabiah and Jeiel and Jozabad, the chiefs of the Levites, gave to the Levites for the Passover offerings 5,000 lambs and young goats and 500 bulls.

10 When the service had been prepared for, the priests stood in their place, and the Levites in their divisions according to the king’s command. 11 And they slaughtered the Passover lamb, and the priests threw the blood that they received from them while the Levites flayed the sacrifices. 12 And they set aside the burnt offerings that they might distribute them according to the groupings of the fathers’ houses of the lay people, to offer to the LORD, as it is written in the Book of Moses. And so they did with the bulls. 13 And they roasted the Passover lamb with fire according to the rule; and they boiled the holy offerings in pots, in cauldrons, and in pans, and carried them quickly to all the lay people. 14 And afterward they prepared for themselves and for the priests, because the priests, the sons of Aaron, were offering the burnt offerings and the fat parts until night; so the Levites prepared for themselves and for the priests, the sons of Aaron. 15 The singers, the sons of Asaph, were in their place according to the command of David, and Asaph, and Heman, and Jeduthun the king’s seer; and the gatekeepers were at each gate. They did not need to depart from their service, for their brothers the Levites prepared for them.

16 So all the service of the LORD was prepared that day, to keep the Passover and to offer burnt offerings on the altar of the LORD, according to the command of King Josiah. 17 And the people of Israel who were present kept the Passover at that time, and the Feast of Unleavened Bread seven days. [18] No Passover like it had been kept in Israel since the days of Samuel the prophet. None of the kings of Israel had kept such a Passover as was kept by Josiah, and the priests and the Levites, and all Judah and Israel who were present, and the inhabitants of Jerusalem. 19 In the eighteenth year of the reign of Josiah this Passover was kept.

JOSIAH KILLED IN BATTLE

[20] After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight at Carchemish on the Euphrates, and Josiah went out to meet him. [21] But he sent envoys to him, saying, “What have we to do with each other, king of Judah? I am not coming against you this day, but against the house with which I am at war. And God has commanded me to hurry. Cease opposing God, who is with me, lest he destroy you.” [22] Nevertheless, Josiah did not turn away from him, but disguised himself in order to fight with him. He did not listen to the words of Neco from the mouth of God, but came to fight in the plain of Megiddo. 23 And the archers shot King Josiah. And the king said to his servants, “Take me away, for I am badly wounded.” [24] So his servants took him out of the chariot and carried him in his second chariot and brought him to Jerusalem. And he died and was buried in the tombs of his fathers. All Judah and Jerusalem mourned for Josiah. [25] Jeremiah also uttered a lament for Josiah; and all the singing men and singing women have spoken of Josiah in their laments to this day. They made these a rule in Israel; behold, they are written in the Laments. 26 Now the rest of the acts of Josiah, and his good deeds according to what is written in the Law of the LORD, [27] and his acts, first and last, behold, they are written in the Book of the Kings of Israel and Judah.

JUDAH’S DECLINE

36  The people of the land took Jehoahaz the son of Josiah and made him king in his father’s place in Jerusalem. [2] Jehoahaz was twenty-three years old when he began to reign, and he reigned three months in Jerusalem. [3] Then the king of Egypt deposed him in Jerusalem and laid on the land a tribute of a hundred talents of silver and a talent [1] of gold. [4] And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and changed his name to Jehoiakim. But Neco took Jehoahaz his brother and carried him to Egypt.

[5] Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. He did what was evil in the sight of the LORD his God. [6] Against him came up Nebuchadnezzar king of Babylon and bound him in chains to take him to Babylon. 7 Nebuchadnezzar also carried part of the vessels of the house of the LORD to Babylon and put them in his palace in Babylon. 8 Now the rest of the acts of Jehoiakim, and the abominations that he did, and what was found against him, behold, they are written in the Book of the Kings of Israel and Judah. And Jehoiachin his son reigned in his place.

[9] Jehoiachin was eighteen [1] years old when he became king, and he reigned three months and ten days in Jerusalem. He did what was evil in the sight of the LORD. [10] In the spring of the year King Nebuchadnezzar sent and brought him to Babylon, with the precious vessels of the house of the LORD, and made his brother Zedekiah king over Judah and Jerusalem.

[11] Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. 12 He did what was evil in the sight of the LORD his God. He did not humble himself before Jeremiah the prophet, who spoke from the mouth of the LORD. [13] He also rebelled against King Nebuchadnezzar, who had made him swear by God. He stiffened his neck and hardened his heart against turning to the LORD, the God of Israel. [14] All the officers of the priests and the people likewise were exceedingly unfaithful, following all the abominations of the nations. And they polluted the house of the LORD that he had made holy in Jerusalem.

[15] The LORD, the God of their fathers, sent persistently to them by his messengers, because he had compassion on his people and on his dwelling place. [16] But they kept mocking the messengers of God, despising his words and scoffing at his prophets, until the wrath of the LORD rose against his people, until there was no remedy.

JERUSALEM CAPTURED AND BURNED

[17] Therefore he brought up against them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary and had no compassion on young man or virgin, old man or aged. He gave them all into his hand. 18 And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king and of his princes, all these he brought to Babylon. 19 And they burned the house of God and broke down the wall of Jerusalem and burned all its palaces with fire and destroyed all its precious vessels. [20] He took into exile in Babylon those who had escaped from the sword, and they became servants to him and to his sons until the establishment of the kingdom of Persia, [21] to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed its Sabbaths. All the days that it lay desolate it kept Sabbath, to fulfill seventy years.

THE PROCLAMATION OF CYRUS

[22] Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing: [23] “Thus says Cyrus king of Persia, ‘The LORD, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the LORD his God be with him. Let him go up.’”

STUDY NOTES FOR 2 CHRONICLES 1

STUDY NOTE FOR 2 CHRONICLES 1:1–9:31 In line with his overall approach, the Chronicler idealizes Solomon. By bringing out his strengths and omitting his failures, he presents Solomon as a role model for his own contemporaries and also heightens their anticipation of the coming one who will completely fulfill what is required of Him.

1:1–17 This section is balanced by a concluding section dealing with Solomon’s wisdom and wealth (9:13–28). Here, however, worship also plays a significant role, a feature sadly lacking in the closing account.

1:1 established himself. The Chronicler frequently uses such expressions to indicate success after difficulty (12:13; 13:21; 17:1; 25:11; 27:6). Indirectly, he acknowledges that Solomon’s rise to power has been tumultuous, although he omits the details given in 1 Kin. 2 (1 Chr. 23:1 note).

God was with him. Solomon’s success is the result of God’s sovereign blessing in fulfillment of David’s hopes (1 Chr. 22:11, 16; 28:20). BACK TO 2 CHRONICLES 1:1

STUDY NOTE FOR 2 CHRONICLES 1:2–13 This passage roughly follows 1 Kin. 3:4–15, but the account is expanded somewhat, emphasizing the theme of Solomon’s reign over “all Israel” (v. 2; see 1 Chr. 11:1) and explaining why Solomon went to Gibeon, eight miles (13 km) northwest of Jerusalem, to sacrifice (vv. 3–6). BACK TO 2 CHRONICLES 1:2

STUDY NOTE FOR 2 CHRONICLES 1:5 Bezalel. In the course of building the temple, Solomon emerges as a kind of counterpart to Bezalel, who helped construct the tabernacle (see 2:14). See notes on 1 Chr. 2:20 and Ex. 31:1–11.

sought it out. The Hebrew is ambiguous. Rather than referring to the altar, it may mean “sought Him out” (see text note), a reference to the Lord, which is the noun nearest to the unspecified pronoun. BACK TO 2 CHRONICLES 1:5

STUDY NOTE FOR 2 CHRONICLES 1:7 appeared ... said. As does the book of 1 Kings, Chronicles reports that God speaks directly to Solomon in dreams (7:12). Solomon, like David, is an instrument of revelation for Israel (1 Chr. 22:8; 28:6, 19). BACK TO 2 CHRONICLES 1:7

STUDY NOTE FOR 2 CHRONICLES 1:9 let your word to David my father be now fulfilled. This request ties the reign of Solomon to David (1 Chr. 17:1–15 note; 22:5 note). Solomon depends fully on God for the ability to carry out his role as king (1 Chr. 29:14–16 note).

as numerous as the dust of the earth. Solomon recognizes the multiplication of Israel as fulfillment of God’s promise to Abraham (Gen. 13:16; 22:17). The promise encourages readers in the time following the Babylonian exile to hope for successful repopulation of the Promised Land in their own day (Neh. 1:8, 9; Zech. 8:7, 8). BACK TO 2 CHRONICLES 1:9

STUDY NOTE FOR 2 CHRONICLES 1:10 wisdom. The splendor and power of Solomon’s reign is the result of divinely bestowed wisdom, a term implying discernment and capacity for effective action. In his wisdom, Solomon foreshadows Christ, who is the wisdom of God incarnate (Is. 11:1, 2; Col. 2:3).

knowledge. This also contains a practical component. It is not merely possession of facts but the ability to use them to inform suitable conduct. BACK TO 2 CHRONICLES 1:10

STUDY NOTE FOR 2 CHRONICLES 1:13 The account in Kings ends with Solomon’s sacrifice in Jerusalem (1 Kin. 3:15). Passing over this as well as Solomon’s judgment between the two mothers (1 Kin. 3:16–28), Chronicles focuses on Solomon’s temple construction as a demonstration of his wisdom. BACK TO 2 CHRONICLES 1:13

STUDY NOTE FOR 2 CHRONICLES 1:14–17 God keeps His promise to make Solomon wealthy (v. 12). This passage is connected with its parallel (9:13–28) in the overall narrative by the repetition of the topic of horse trade (cf. 1:14, 16, 17 with 9:25–28) and abundance of “silver and gold” like “stone” and “cedar” as common as sycamore trees (1:15; 9:27). Trading in horses and chariots is an aspect of international arms dealings in Solomon’s time. BACK TO 2 CHRONICLES 1:14

STUDY NOTES FOR 2 CHRONICLES 2

STUDY NOTE FOR 2 CHRONICLES 2:1–18 Solomon’s most prominent work in Chronicles is the building of the temple. The mention of the temple and palace (v. 1) and Hiram (v. 3) connects this passage with the parallel account in 8:1–16.

2:1, 4 for the name of the LORD. That is, for His possession and presence. See note on 1 Chr. 13:6. BACK TO 2 CHRONICLES 2:4

2:1 royal palace for himself. Solomon’s palace is mentioned on several occasions (2:12; 7:11; 8:1; 9:3, 11), but there is no description of its elaborate construction as in 1 Kin. 7:1–12. Attention is focused on the temple. BACK TO 2 CHRONICLES 2:1

STUDY NOTE FOR 2 CHRONICLES 2:2 assigned 70,000 men. These conscripts are not Israelites (v. 17). See note on 1 Chr. 22:2. BACK TO 2 CHRONICLES 2:2

STUDY NOTE FOR 2 CHRONICLES 2:3 David my father. This account of Solomon’s message to Hiram makes clear that David made the preparations for the construction work that Solomon is now undertaking (v. 7; and see 1 Kin. 5:3–5). See note on 1 Chr. 22:5.

2:4 as ordained forever for Israel. A reminder that Solomon’s temple services are still to be observed by the postexilic community. BACK TO 2 CHRONICLES 2:3

STUDY NOTE FOR 2 CHRONICLES 2:6 cannot contain him. Solomon recognizes that his temple is incapable of containing the omnipresent Creator (6:18). Nevertheless, the splendor of the temple must reflect the greatness of God.

Who am I. Solomon recognizes that he is unworthy of God’s blessing, as his father was before him (1 Chr. 17:16 note). BACK TO 2 CHRONICLES 2:6

STUDY NOTE FOR 2 CHRONICLES 2:10 The payment here to the workers is not the same as the annual payment to Hiram (1 Kin. 5:11). BACK TO 2 CHRONICLES 2:10

STUDY NOTE FOR 2 CHRONICLES 2:11 Because the LORD loves his people. Though Hiram’s words are intended as no more than diplomatic courtesy, the Chronicler quotes them to show that the establishment of the Davidic line is an act of divine love toward Israel (1 Chr. 14:2 note). BACK TO 2 CHRONICLES 2:11

STUDY NOTE FOR 2 CHRONICLES 2:12 wise son. This verse makes explicit that Solomon’s wisdom is visible in his construction of the temple (1:13 note). BACK TO 2 CHRONICLES 2:12

STUDY NOTE FOR 2 CHRONICLES 2:14 Dan. 1 Kin. 7:14 reports that the mother of Huram-abi (there called Hiram) is from Naphtali. She may be a member of the tribe of Dan but living in Naphtali. The Chronicler probably uses this connection, and the longer form of Huram’s name, to bring out the parallel to Oholiab, Bezalel’s assistant in constructing the tabernacle, who was from the tribe of Dan (Ex. 35:34). BACK TO 2 CHRONICLES 2:14

STUDY NOTE FOR 2 CHRONICLES 2:17, 18 aliens ... to bear burdens ... to quarry ... overseers to make the people work. See note on 1 Chr. 22:2. BACK TO 2 CHRONICLES 2:17, 18

STUDY NOTES FOR 2 CHRONICLES 3

STUDY NOTE FOR 2 CHRONICLES 3:1–5:1 Perhaps the Chronicler gives a less-detailed account of the temple structure, omitting 1 Kin. 6:4–20, because of the more modest construction of the second temple (see Hag. 2:3). However, his description of the temple equipment is more elaborate (4:1, 6–9).

3:1 Mount Moriah ... the threshing floor of Ornan. The location of Solomon’s temple is holy, corresponding to the place where Abraham was tried (Gen. 22:2–14). David purchased this site after his census (1 Chr. 21:1–22:1), securing it for Solomon to begin work there (1 Chr. 22:5 note). BACK TO 2 CHRONICLES 3:1

STUDY NOTE FOR 2 CHRONICLES 3:2 the second month of the fourth year. April/May 966 B.C. BACK TO 2 CHRONICLES 3:2

STUDY NOTE FOR 2 CHRONICLES 3:3–17 Compared to the account of temple construction in 1 Kin. 6:4–20, this account gives more details of ornamentation (3:4–9), including the decorations of the main hall (“the vestibule”; 3:4–7), the Most Holy Place (3:8–14), and the pillars (3:15–17).

3:3 cubits of the old standard. Approximately 21 inches (53 cm), three inches longer than the common cubit of about 18 inches (46 cm). BACK TO 2 CHRONICLES 3:3

STUDY NOTE FOR 2 CHRONICLES 3:4 vestibule. The vestibule of the temple brings the length of the entire structure to eighty cubits (120 feet [37 m]).

120 cubits. “Cubits” is not in the Hebrew text but is probably intended. Ancient versions suggest that the numeral should be twenty. BACK TO 2 CHRONICLES 3:4

STUDY NOTE FOR 2 CHRONICLES 3:5 The nave. That is, the Holy Place. BACK TO 2 CHRONICLES 3:5

STUDY NOTE FOR 2 CHRONICLES 3:6 gold of Parvaim. Gold of the finest quality, possibly originating in a place of that name in southeast Arabia. BACK TO 2 CHRONICLES 3:6

STUDY NOTE FOR 2 CHRONICLES 3:9 fifty shekels. The small amount of gold involved suggests it was used only as a covering for the heads of the nails. BACK TO 2 CHRONICLES 3:9

STUDY NOTE FOR 2 CHRONICLES 3:10 cherubim. These decorations are freestanding statues (vv. 11–18), much larger than the cherubim on the mercy seat of the ark of the covenant itself (Ex. 25:18–20). BACK TO 2 CHRONICLES 3:10

STUDY NOTE FOR 2 CHRONICLES 3:14 veil. Solomon’s temple is modeled on the pattern of Moses’s tabernacle but twice the size (Ex. 26:31–35). In it there is also a veil that separates the Most Holy Place from the Holy Place (“the nave”). The veil prohibits access to the Most Holy Place and symbolizes restriction of admission to God’s presence, a restriction done away with in the mediating work of Christ’s death (Matt. 27:51 note; Heb. 9:1–14 note; 10:11–22 note). BACK TO 2 CHRONICLES 3:14

STUDY NOTE FOR 2 CHRONICLES 3:15 thirty-five cubits high. 1 Kin. 7:15 reads “eighteen cubits” (see 2 Kin. 25:17; Jer. 52:21). It has been suggested that “thirty-five” represents the sum of the lengths of the two pillars (eighteen plus eighteen) or the sum of the dimensions given (eighteen in height, twelve around, and five for the capital). It is also possible that there has been an inadvertent copying error. See Introduction to 1 Chronicles: Special Issues. BACK TO 2 CHRONICLES 3:15

STUDY NOTE FOR 2 CHRONICLES 3:16 like a necklace. “In the inner sanctuary” (text note) probably arose through accidental scribal transposition of letters in the original word (see “chain work,” 1 Kin. 7:17). BACK TO 2 CHRONICLES 3:16

STUDY NOTE FOR 2 CHRONICLES 3:17 pillars. See note on 1 Kin. 7:21. BACK TO 2 CHRONICLES 3:17

STUDY NOTES FOR 2 CHRONICLES 4

STUDY NOTE FOR 2 CHRONICLES 4:1 altar of bronze. Mentioned also in 1 Kin. 8:64; 2 Kin. 16:14. The bronze altar is the main altar. The large measurements are the dimensions of the base, from which steps go to the altar (Ezek. 43:13–17). BACK TO 2 CHRONICLES 4:1

STUDY NOTE FOR 2 CHRONICLES 4:2 sea of cast metal. Solomon’s version of the “basin of bronze” in Moses’s tabernacle (Ex. 30:18). In the temple, the chaotic “sea” is symbolically subjugated into a placid pool as a sign of the Lord’s sovereignty over the entire universe. The water of this basin is used for rituals of cleansing (4:6; 1 Kin. 7:23 note). BACK TO 2 CHRONICLES 4:2

STUDY NOTE FOR 2 CHRONICLES 4:3 gourds. Though the Hebrew reads “oxen,” the ornamental border is probably gourds of some kind (see 1 Kin. 7:24). BACK TO 2 CHRONICLES 4:3

STUDY NOTE FOR 2 CHRONICLES 4:4 twelve oxen. See note on 1 Kin. 7:25. The twelve bulls point to the four directions of the compass (see Num. 2 on the encampment of the tribes; see also Rev. 21:12–14). BACK TO 2 CHRONICLES 4:4

STUDY NOTE FOR 2 CHRONICLES 4:5 3,000 baths. 1 Kin. 7:26 reads “two thousand baths.” These are round numbers, not exact statements of volume. Alternatively, one figure represents the maximum capacity while the other is what it usually contains. BACK TO 2 CHRONICLES 4:5

STUDY NOTE FOR 2 CHRONICLES 4:7, 8 ten golden lampstands ... ten tables ... a hundred basins. The tabernacle contained only one of each of these items (Ex. 25:23–40; 30:17–21). BACK TO 2 CHRONICLES 4:7, 8

STUDY NOTE FOR 2 CHRONICLES 4:9 court of the priests and the great court. Both courtyards are mentioned in Kings (1 Kin. 6:36; 7:12). The great court is for the laity. BACK TO 2 CHRONICLES 4:9

STUDY NOTE FOR 2 CHRONICLES 4:11–22 The text follows 1 Kin. 7:40–50 in the description of Hiram’s work. BACK TO 2 CHRONICLES 4:11

STUDY NOTES FOR 2 CHRONICLES 5

STUDY NOTE FOR 2 CHRONICLES 5:1 was finished. After seven and a half years.

David his father. The Chronicler ties Solomon’s temple directly to David’s preparations (2:3 note). BACK TO 2 CHRONICLES 5:1

STUDY NOTE FOR 2 CHRONICLES 5:2–7:10 The text closely follows the account of temple dedication in 1 Kin. 8. The report is in four balanced sections: an opening celebration of the transfer of the ark (5:2–6:2); Solomon’s blessing (6:3–11); Solomon’s prayer (6:12–42); and concluding celebrations (7:1–10).

5:2 to bring up the ark. From the old citadel of Zion to the ridge of Moriah, north of the original city wall. The description recalls David’s successful transportation of the ark to Jerusalem (1 Chr. 15). BACK TO 2 CHRONICLES 5:2

STUDY NOTE FOR 2 CHRONICLES 5:3 all the men of Israel. Like David, Solomon receives widespread support from Israel (1 Chr. 11:1 note).

seventh month. This is Tishri, when the Feast of Booths is celebrated. Since the temple is completed in the eighth month of Solomon’s eleventh year (1 Kin. 6:38), the ark is brought in eleven months later. A scenario favored by some, that the dedication occurs a month before the completion of the building, is extremely improbable. BACK TO 2 CHRONICLES 5:3

STUDY NOTE FOR 2 CHRONICLES 5:5 the tent of meeting. It was in Gibeon until this point (1:13).

Levitical priests. Repeated references to priests and Levites in this account indicate that Solomon observes carefully the tabernacle and temple regulations (1 Chr. 6 notes). BACK TO 2 CHRONICLES 5:5

STUDY NOTE FOR 2 CHRONICLES 5:9 there to this day. Probably a phrase copied from the Chronicler’s source. See note on 1 Chr. 4:41. BACK TO 2 CHRONICLES 5:9

STUDY NOTE FOR 2 CHRONICLES 5:10 Nothing ... except the two tablets. In Moses’s time, the ark also contained Aaron’s staff (Num. 17:10, 11) and the jar of manna (Ex. 16:32–34). Possibly these were lost in the upheavals caused by the Philistines. BACK TO 2 CHRONICLES 5:10

STUDY NOTE FOR 2 CHRONICLES 5:11–13 See 1 Kin. 8:10, 11. Chronicles emphasizes the use of music in temple worship (1 Chr. 15:16 note).

5:11 without regard to their divisions. The occasion is so important that the monthly rotation for attendance at the temple is abandoned. BACK TO 2 CHRONICLES 5:11

STUDY NOTE FOR 2 CHRONICLES 5:13 he is good ... forever. A familiar line of descriptive praise honoring God for His enduring goodness and mercy (7:3, 6; Pss. 106:1; 107:1; 136).

5:13, 14 cloud ... glory. God blesses Solomon’s temple with His the presence of His glory in the form of a cloud, just as He blessed the tabernacle (Ex. 40:34–38). The prophets later hope for God’s glory to return to the temple after the exile in Babylon (Ezek. 43:1–5; Hag. 2:7–9; Zech. 2:10; 8:3). When God’s glory does return, it takes the form not of a cloud but of the incarnate presence of one “greater than the temple,” Jesus Christ (Matt. 12:6), who is the ultimate disclosure of divine glory (John 1:14). BACK TO 2 CHRONICLES 5:13, 14

STUDY NOTES FOR 2 CHRONICLES 6

STUDY NOTE FOR 2 CHRONICLES 6:1, 2 Solomon expresses his hope for the permanence of the presence of God in the temple, a key concern for the community seeking to reestablish itself after returning from exile in Babylon in the sixth century B.C. (5:13, 14 note). BACK TO 2 CHRONICLES 6:1, 2

STUDY NOTE FOR 2 CHRONICLES 6:5–10, 20, 32–34, 38 name. The term occurs fourteen times in this chapter. The divine name encapsulates what God has disclosed of His character and essential reality. See note on 1 Chr. 13:6. Solomon’s temple is designed to be where He will draw near to His people and reveal Himself to them. BACK TO 2 CHRONICLES 6:5

STUDY NOTE FOR 2 CHRONICLES 6:6 I have chosen Jerusalem. The sovereign selection of Jerusalem fulfills Deut. 12:5. BACK TO 2 CHRONICLES 6:6

STUDY NOTE FOR 2 CHRONICLES 6:9 it is not you who shall build. For the explanation of David’s disqualification, see 1 Chr. 22:6–10 and note. BACK TO 2 CHRONICLES 6:9

STUDY NOTE FOR 2 CHRONICLES 6:10 fulfilled his promise. See notes on 1 Chr. 17:1–15. BACK TO 2 CHRONICLES 6:10

STUDY NOTE FOR 2 CHRONICLES 6:13 This verse does not appear in the traditional Hebrew (Masoretic) text of 1 Kin. 8, but it may be that it was included in the first edition of Kings and was later overlooked by a copyist. See Introduction to 1 Chronicles: Special Issues.

court. The “great court” outside the temple proper (4:9 note).

he knelt. Solomon publicly acknowledges that his kingship is subordinate to the Lord’s kingly authority. BACK TO 2 CHRONICLES 6:13

STUDY NOTE FOR 2 CHRONICLES 6:14 keeping covenant and showing steadfast love. Solomon’s words of praise touch on both sides of the covenant relationship between the Lord and His people. God keeps His covenant, and the people must walk in it “with all their heart.” Violation of the covenant invites divine retribution (Deut. 7:9–12; 30:15–20). This idea of the covenant is central in Chronicles (1 Chr. 28:9 note). BACK TO 2 CHRONICLES 6:14

STUDY NOTE FOR 2 CHRONICLES 6:16, 17 Solomon refers to the promise given through Nathan of a permanent dynasty (1 Chr. 17:7–14 notes). BACK TO 2 CHRONICLES 6:17

6:16 if only your sons pay close attention. The responsibility to persevere is emphasized.

walk in my law. See note on 1 Chr. 16:40. BACK TO 2 CHRONICLES 6:16

STUDY NOTE FOR 2 CHRONICLES 6:18–39 Solomon turns to the heart of his concern. He prays that the temple will be the national center for effective prayer. He begins with a general request to God to hear the people’s prayers (vv. 18–21) and then lists seven specific situations in which prayers may be offered in or toward the temple (vv. 22–39). This aspect of Solomon’s prayer encourages the original postexilic readers of the Chronicler’s work to make the restored temple the center of prayer in their own day.

6:18 heaven and the highest heaven cannot contain you. See note on 2:6. BACK TO 2 CHRONICLES 6:18

STUDY NOTE FOR 2 CHRONICLES 6:19–21 prayer ... prays. See note on 7:14. BACK TO 2 CHRONICLES 6:19

STUDY NOTE FOR 2 CHRONICLES 6:20 listen. Or “hear.” Occurs five times in vv. 19–21. BACK TO 2 CHRONICLES 6:20

STUDY NOTE FOR 2 CHRONICLES 6:21 listen from heaven. Solomon repeats this expression seven times in the petitions of his prayer (vv. 23, 25, 27, 30, 33, 35, 39), four times adding “Your dwelling place” (vv. 21, 30, 33, 39). For old covenant Israel, the temple is the earthly place that provides access to the heavenly court through the sacrifices offered there and the promise of God’s gracious presence (1 Chr. 13:6 note). This role is now consummated in Christ, the incarnate temple (John 16:23; Heb. 7:25). BACK TO 2 CHRONICLES 6:21

STUDY NOTE FOR 2 CHRONICLES 6:22 made to take an oath. For the kinds of legal procedures in mind here, see Ex. 22:10, 11; Lev. 6:1–7. BACK TO 2 CHRONICLES 6:22

STUDY NOTE FOR 2 CHRONICLES 6:24 defeated ... because they have sinned. Military defeat is often listed as a consequence of violating the covenant (Lev. 26:14–17; Deut. 28:25, 26, 47–52).

6:24, 26 turn again ... turn. See note on 7:14., BACK TO 2 CHRONICLES 6:26

6:24, 32 pray ... prays. See note on 7:14. BACK TO 2 CHRONICLES 6:24, 32

6:26 no rain. Rain and drought are presented as covenant blessings and curses (Lev. 26:3, 4; Deut. 11:13, 14; Jer. 3:3; Joel 2:23–27; Hag. 1:9–11). BACK TO 2 CHRONICLES 6:26

STUDY NOTE FOR 2 CHRONICLES 6:28 famine ... locust. Famines and plagues of various sorts are often listed as covenant curses (Lev. 26:16, 20, 25, 26; Deut. 28:20–22, 27, 28, 35, 42). BACK TO 2 CHRONICLES 6:28

6:32, 33 foreigner. Solomon asks that foreigners also receive answers to their prayers at the temple, which is in line with the prophetic hope for the inclusion of Gentiles among the people of God (Is. 56:6–8; Zech. 8:20–23; 14:16–21). The form of the petition emphasizes the centrality of the temple even as the kingdom expands to other nations. The inclusion of many Gentiles in the kingdom is ultimately fulfilled in Christ (Rom. 3:29; Gal. 3:14; Eph. 2:14–22). BACK TO 2 CHRONICLES 6:32, 33

STUDY NOTE FOR 2 CHRONICLES 6:34 go out to battle. The writer frequently reports how God answers prayer offered in battle (see notes on 1 Chr. 5:18–22; 2 Chr. 13:14; 14:11; 18:31; 32:20). BACK TO 2 CHRONICLES 6:34

STUDY NOTE FOR 2 CHRONICLES 6:36–39 carried away captive ... maintain their cause. Exile and captivity are often listed as curses for violating the covenant (Deut. 28:36, 37, 64). Solomon’s request is realized twice within the history of Chronicles itself. First Manasseh (33:10–13) and later the entire remnant of Israel (36:20–23) suffer exile in Babylon and are restored to the Promised Land. BACK TO 2 CHRONICLES 6:36

STUDY NOTE FOR 2 CHRONICLES 6:37 repent. See note on 7:14. BACK TO 2 CHRONICLES 6:37

STUDY NOTE FOR 2 CHRONICLES 6:38 toward their land ... city ... house. See the practice of Daniel (Dan. 6:10) and Jonah (Jon. 2:4). BACK TO 2 CHRONICLES 6:38

STUDY NOTE FOR 2 CHRONICLES 6:41, 42 Solomon’s prayer ends with an adaptation of Ps. 132:8–10 about the joy of worship in the place chosen by God. The concluding words of the prayer given in 1 Kin. 8:50, 51 specify that Israel was chosen by God and brought out of Egypt. Solomon asks God to remember the people and the place God chose, and there to receive graciously all who turn to Him. Solomon’s appeal is based on God’s initiative in election. BACK TO 2 CHRONICLES 6:41

6:42 do not turn away the face. An action implying the rejection of a supplicant, in this case “your anointed one,” a description of Solomon himself, which also points to the messianic significance of the Davidic dynasty.

your steadfast love. See 5:13; 6:14; 7:3, 6; 20:21. Here the form is plural, emphasizing the intensity and irrevocability of the LORD’S covenant commitment to David. BACK TO 2 CHRONICLES 6:42

STUDY NOTES FOR 2 CHRONICLES 7

STUDY NOTE FOR 2 CHRONICLES 7:1 fire came down. A visible and immediate sign of divine acceptance of all that has been done. See note on 1 Chr. 21:26.

glory. The luminous cloud that denotes the divine presence. BACK TO 2 CHRONICLES 7:1

STUDY NOTE FOR 2 CHRONICLES 7:2, 3 The repetition of elements from 5:13, 14 balances the initial celebration with the closing celebration. Note especially the praise for God’s enduring mercy (7:3, 6; 5:13 and note). BACK TO 2 CHRONICLES 7:2, 3

STUDY NOTE FOR 2 CHRONICLES 7:6 The music of worship adds to the splendor of the celebration (1 Chr. 15:16 note).

all Israel. The whole nation is involved (1 Chr. 11:1 note). BACK TO 2 CHRONICLES 7:6

STUDY NOTE FOR 2 CHRONICLES 7:8 feast. The Feast of Booths (5:3 note).

from Lebo-hamath. Israel’s northern boundary. “The Brook of Egypt” is the modern Wadi el-Arish, at the northwest of Sinai. BACK TO 2 CHRONICLES 7:8

STUDY NOTE FOR 2 CHRONICLES 7:10 to David and to Solomon. 1 Kin. 8:66 simply reads “David.” The Chronicler reveals the temple construction as a joint effort of David and Solomon (1 Chr. 22:5 note). BACK TO 2 CHRONICLES 7:10

STUDY NOTE FOR 2 CHRONICLES 7:11 the king’s house ... his own house. Construction of the temple and the palace took twenty years (1 Kin. 9:10), so there is a thirteen-year gap at this point (see 8:1). The year is now 946 B.C. BACK TO 2 CHRONICLES 7:11

STUDY NOTE FOR 2 CHRONICLES 7:13–15 These verses do not appear in Kings. They report God’s response to several requests mentioned in Solomon’s prayer (6:14–42), and are particularly pertinent to the original postexilic readers who look to God to help them restore or “heal” the land (Introduction to 1 Chronicles: Date and Occasion).

7:13 rain ... locust ... pestilence. Refers directly to 6:26–31. BACK TO 2 CHRONICLES 7:13

STUDY NOTE FOR 2 CHRONICLES 7:14 if my people. God promises that the nation will receive relief from the hardships caused by their sin if the people turn to Him in humility and prayer. This promise is especially relevant to the restored community after the Babylonian exile. A number of events in the divided and reunited kingdoms illustrate the principles of this passage (12:6; 13:14; 14:8–15; 18:31; 20:5–19; 32:20; 33:12, 13 and notes). Many times in Chronicles, the concepts in this passage appear as the decisive factor for divine blessings and curses.

humble. An attitude of contrition and dependence on God (12:6, 7, 12; 30:11; 33:12, 19, 23; 34:27). Some commentators see four coordinate elements of one composite response; others argue that “humble themselves” is the generic response that includes “pray ... seek ... turn.”

seek my face. An attitude of loyal devotion that desires to enjoy God’s favor and fellowship. BACK TO 2 CHRONICLES 7:14

STUDY NOTE FOR 2 CHRONICLES 7:16, 20 name. See note on 6:5. BACK TO 2 CHRONICLES 7:16, 20

STUDY NOTE FOR 2 CHRONICLES 7:17–22 The promise that the dynasty founded by David will remain forever gives hope to those seeking to restore the nation after the exile. While God made an irrevocable promise to David’s line, the nation always faced the threat of punishment for unfaithfulness (1 Chr. 17:7–14 note; 28:9 note). Verses 17, 18 are addressed to Solomon, whereas the plural “you” in v. 19 indicates the people as a whole.

7:17 keeping my statutes and my rules. See note on 1 Chr. 16:40. Solomon’s obedience will determine the extent of his enjoyment of the Davidic promise. BACK TO 2 CHRONICLES 7:17

STUDY NOTE FOR 2 CHRONICLES 7:19–22 These verses foreshadow what does, in fact, befall the nation when their unfaithfulness leads them to worship pagan gods. BACK TO 2 CHRONICLES 7:19

STUDY NOTES FOR 2 CHRONICLES 8

STUDY NOTE FOR 2 CHRONICLES 8:1–16 This account of Solomon’s building projects and temple arrangements balances with 3:1–5:1. Its content follows 1 Kin. 9:10–28. BACK TO 2 CHRONICLES 8:1

STUDY NOTE FOR 2 CHRONICLES 8:2 Hiram had given to him. Solomon gave these cities to Hiram, who later returned them as unacceptably poor (1 Kin. 9:10–14). After this, when Solomon improves them, he settles Israelites in them for the first time. BACK TO 2 CHRONICLES 8:2

STUDY NOTE FOR 2 CHRONICLES 8:3 Hamath-zobah. This is the only mention of a military campaign in Solomon’s reign. David captured this territory, including the city three hundred miles (480 km) north of Jerusalem (1 Chr. 18:3). This verse is possibly referring to Solomon’s putting down the territory’s later rebellion against Israel. BACK TO 2 CHRONICLES 8:3

STUDY NOTE FOR 2 CHRONICLES 8:4 Tadmor. During his kingship, Solomon refortifies Tadmor (later known as Palmyra), an oasis on the trade route to Mesopotamia, 150 miles (240 km) northeast of Damascus and halfway to the Euphrates. BACK TO 2 CHRONICLES 8:4

STUDY NOTE FOR 2 CHRONICLES 8:5, 6 A record of additional fortification work undertaken during Solomon’s reign. BACK TO 2 CHRONICLES 8:5, 6

STUDY NOTE FOR 2 CHRONICLES 8:8 Solomon drafted as forced labor. See note on 1 Chr. 22:2. Israelites are exempt from forced labor, instead serving in the army and bureaucracy. Both Beth-horons were located northwest of Jerusalem on a strategic artery from the coastal plain.

to this day. See note on 1 Chr. 4:41. BACK TO 2 CHRONICLES 8:8

STUDY NOTE FOR 2 CHRONICLES 8:11 the places ... are holy. Solomon moves his Egyptian wife out of regard for the holiness of the ark and the places associated with it. Unlike Kings (1 Kin. 11:1–13) and Nehemiah (Neh. 13:26, 27), Chronicles does not comment on Solomon’s international marriages. These sad facts are well known to the Chronicler’s original audience. BACK TO 2 CHRONICLES 8:11

STUDY NOTE FOR 2 CHRONICLES 8:12–16 Again the account of details concerning worship, Levites, and priests is fuller than in Kings (see 1 Kin. 9:25; 1 Chr. 6:1 note). BACK TO 2 CHRONICLES 8:12

STUDY NOTE FOR 2 CHRONICLES 8:17–9:12 The information presented here displays “Solomon in all his glory” (Matt. 6:29); any features of his reign that might detract from this picture are passed over.

8:17, 18 With Phoenician help, Solomon engages in international commerce, operating out of ports in the Gulf of Aqaba, in the southeast of his kingdom. This opens up trade with the Arabian Peninsula and beyond. Probably the ships are transported overland in pieces and reassembled. BACK TO 2 CHRONICLES 8:17, 18

STUDY NOTES FOR 2 CHRONICLES 9

STUDY NOTE FOR 2 CHRONICLES 9:1–12 the queen of Sheba. Possibly she comes from the area of modern-day Yemen, at the southwest tip of the Arabian Peninsula, 1,200 miles (1,930 km) from Jerusalem (1 Kin. 10:1–13). BACK TO 2 CHRONICLES 9:1

STUDY NOTE FOR 2 CHRONICLES 9:8 establish them forever. The queen of Sheba recognizes Solomon’s wise rule as God’s provision for the well-being of Israel. Solomon’s wealth and wisdom (vv. 13–28; cf. 1:7–17), like the international favor he enjoys (v. 23), constitute a high point for the covenant community. The Chronicler wants the generation returning from the distress of exile in Babylon to look to Solomon’s era for inspiration and courage in their work of rebuilding. BACK TO 2 CHRONICLES 9:8

STUDY NOTE FOR 2 CHRONICLES 9:10 algum wood. Possibly a name for sandalwood, a fragrant timber from India, also suitable for carving. “Supports” (v. 11) may be banisters for a staircase. BACK TO 2 CHRONICLES 9:10

STUDY NOTE FOR 2 CHRONICLES 9:14 Solomon’s income is derived from taxation on trade as well as tribute from external (“all the kings of Arabia”) and internal (“the governors of the land”) sources. BACK TO 2 CHRONICLES 9:14

STUDY NOTE FOR 2 CHRONICLES 9:16 The gold shields are not functional, but decorative. BACK TO 2 CHRONICLES 9:16

STUDY NOTE FOR 2 CHRONICLES 9:21 went to Tarshish. Lit. “going ones of Tarshish.” They are large vessels like those that went to Tarshish in the western Mediterranean. Solomon’s fleet trades around the Red Sea and possibly farther afield. BACK TO 2 CHRONICLES 9:21

STUDY NOTE FOR 2 CHRONICLES 9:23 all the kings of the earth. See note on 9:8. BACK TO 2 CHRONICLES 9:23

STUDY NOTE FOR 2 CHRONICLES 9:27, 28 silver ... cedar ... horses. See note on 1:14–17. BACK TO 2 CHRONICLES 9:27, 28

STUDY NOTE FOR 2 CHRONICLES 9:29–31 Writing for a generation in need of encouragement (v. 8 note), the author does not discuss the well-known trouble caused by Solomon’s foreign wives (1 Kin. 11:1–40). He moves directly from the king’s glory to the end of his reign. In the same way, he does not bring up David’s sin with Bathsheba and the troubles this caused.

9:29 written in the history of. See Introduction to 1 Chronicles: Author. BACK TO 2 CHRONICLES 9:29

STUDY NOTES FOR 2 CHRONICLES 10

STUDY NOTE FOR 2 CHRONICLES 10:1–28:27 In this section the Chronicler makes use of 1 Kin. 12–2 Kin. 17, but about half his material comes from other sources. His record of the period of the divided monarchy does not rehearse the harsh condemnation of the northern tribes found in Kings, focusing instead on events in Judah, the location of the temple, and the Davidic king. Throughout this section, the writer reports how the conditions in the kingdom depend on the king’s faithfulness to God and the guidance he gives to the nation. As the original readers considered these events, they could see clearly the choices for blessing and curse in their own day.

10:1–12:16 In describing Rehoboam’s reign (931–913 B.C.), the Chronicler makes broad use of Kings (cf. 10:1–11:4 with 1 Kin. 12:1–24; 12:9–16 with 1 Kin. 14:21, 25–31) while presenting the material in accord with his own theological understanding and emphasis. The account is presented in two parts (10:1–11:23 and 12:1–14), each narrating a problematic situation, prophetic encounter, and divine blessing. The conclusion is a notice of Rehoboam’s wars with Jeroboam and his death (12:15, 16). The chapters impress on the readers God’s curse against pride and infidelity and the benefits of living in humility and obedience to the prophetic word (20:20 note).

10:1–11:23 The first section recounting Rehoboam’s reign focuses on the initial three years of his rule (11:17), in which there is conflict (ch. 10), obedience to the prophetic word (11:1–4), and divine blessing (11:5–23). 10:1–11:4 is derived from 1 Kin. 12:1–24 (notes); the Chronicler adds 11:5–23.

10:1 all Israel. In the discussion of the period of the divided monarchy, this expression and others like it can refer to: the southern kingdom alone (11:3; 12:1; 24:5; 28:23); the northern kingdom alone (10:16; 11:13; 13:4, 15); or both kingdoms together (18:16; see 1 Chr. 11:1 note; 2 Chr. 29:24 note). The last usage is found here. The gathering of all the tribes is for recognition of his kingship.

Shechem. An ancient and important settlement, situated in the hill country of Ephraim, thirty-four miles (55 km) north of Jerusalem. In Rehoboam’s day, the city has been a center for the northern tribes since the time of Joshua, who had renewed the Mosaic covenant there (Josh. 24:1). BACK TO 2 CHRONICLES 10:1

STUDY NOTE FOR 2 CHRONICLES 10:2 Jeroboam. He was the foreman of the forced labor in Ephraim and Manasseh who fled to Egypt (1 Kin. 11:26–28, 40). BACK TO 2 CHRONICLES 10:2

STUDY NOTE FOR 2 CHRONICLES 10:3 they sent and called him. The northern tribes are not prepared to accept Rehoboam’s rule without negotiating the terms of their allegiance to him. BACK TO 2 CHRONICLES 10:3

STUDY NOTE FOR 2 CHRONICLES 10:5 three days. Rehoboam seems out of touch with the mood of the nation and requests three days’ respite to formulate his response to the situation. BACK TO 2 CHRONICLES 10:5

STUDY NOTE FOR 2 CHRONICLES 10:11 scorpions. Possibly a metaphorical usage for a scourge with pieces of metal in the whip. BACK TO 2 CHRONICLES 10:11

STUDY NOTE FOR 2 CHRONICLES 10:15 by God that the LORD might fulfill his word. The author points out that Rehoboam’s reaction must be seen in the light of God’s sovereign purposes. Ahijah’s prophecy concerning Jeroboam (1 Kin. 11:29–39) is fulfilled by this turn of events. Divine sovereignty extends over the sinful actions of human beings (1 Chr. 21:1 note). BACK TO 2 CHRONICLES 10:15

STUDY NOTE FOR 2 CHRONICLES 10:16 all Israel. The northern tribes alone. See note on 10:1.

to your tents, O Israel. A declaration of rebellion, renouncing Rehoboam’s authority. Cf. 1 Chr. 12:18. BACK TO 2 CHRONICLES 10:16

STUDY NOTE FOR 2 CHRONICLES 10:18 Further evidence of the extent to which Rehoboam is out of touch with the mood of the ten northern tribes. BACK TO 2 CHRONICLES 10:18

STUDY NOTE FOR 2 CHRONICLES 10:19 to this day. Obviously incorporated from the source the Chronicler is using. See note on 1 Chr. 4:41. BACK TO 2 CHRONICLES 10:19

STUDY NOTES FOR 2 CHRONICLES 11

STUDY NOTE FOR 2 CHRONICLES 11:1 Benjamin. Not all the territory of Benjamin becomes part of the northern kingdom (see 1 Kin. 12:21). BACK TO 2 CHRONICLES 11:1

STUDY NOTE FOR 2 CHRONICLES 11:2 Shemaiah. The prophet appears twice in Rehoboam’s reign (see 12:5–8). To Rehoboam’s credit and benefit, both times the king listens to the prophet’s word. BACK TO 2 CHRONICLES 11:2

STUDY NOTE FOR 2 CHRONICLES 11:3 all Israel in Judah. The phrase makes clear who is included. See note on 10:1. BACK TO 2 CHRONICLES 11:3

STUDY NOTE FOR 2 CHRONICLES 11:4 this thing is from me. See note on 10:15. God does not permit Rehoboam to reunite the people by force. BACK TO 2 CHRONICLES 11:4

STUDY NOTE FOR 2 CHRONICLES 11:5–23 The Chronicler gives three illustrations of divine blessing to demonstrate the wisdom of Rehoboam’s response to the prophetic warning (20:20 note). The text mentions fortifications and military strength in Judah and Benjamin (11:5–12), the defection of Levites from the northern kingdom (11:13–17), and the increase of his family (11:18–23). Most of this material is found only in Chronicles.

11:5 built cities for defense. Rather “rebuilt,” as the cities previously existed. An indication of divine blessing. See note on 1 Chr. 11:5. The cities lie close to Jerusalem but mainly to its west and south. Rehoboam feels threatened by Egypt rather than by the northern kingdom. BACK TO 2 CHRONICLES 11:5

STUDY NOTE FOR 2 CHRONICLES 11:13 all Israel. See note on 10:1. BACK TO 2 CHRONICLES 11:13

STUDY NOTE FOR 2 CHRONICLES 11:14 Jeroboam ... cast them out. The Chronicler does not repeat the account found in Kings about how Jeroboam establishes idolatrous worship centers at Dan and Bethel (1 Kin. 12:25–33) but assumes that the reader knows.that Jeroboam rejects priests and Levites who are faithful to Jerusalem as the proper site for worship. The Levites whose ancestral property is located throughout the northern tribes are prepared to forgo it for conscience’s sake, and they move south to Jerusalem. The theme of faithful Israelites defecting to Judah appears several times in the periods of the divided and reunited kingdoms (13:8–11; 15:9; 30:10–12). After the return from exile in Babylon, these accounts are a precedent for Israelites from the northern kingdom to join with the returned exiles, since the restoration is centered in Jerusalem (1 Chr. 9:3 note; see Introduction: Characteristics and Primary Themes). BACK TO 2 CHRONICLES 11:14

STUDY NOTE FOR 2 CHRONICLES 11:15 the goat idols. Not mentioned in Kings but see Lev. 17:7. BACK TO 2 CHRONICLES 11:15

STUDY NOTE FOR 2 CHRONICLES 11:16 those who had set their hearts to seek the LORD. Mere outward engagement in religious ceremonies does not constitute true seeking, which requires inward devotion joined with obedience to the Lord’s demands. Those in the north who have a true regard for the Lord and His worship join the Levites who have moved to the south. BACK TO 2 CHRONICLES 11:16

STUDY NOTE FOR 2 CHRONICLES 11:17 they walked for three years in the way of David and Solomon. Rehoboam enjoys God’s blessing because he and his subjects imitate the faithfulness of David and Solomon during the early years of his reign. BACK TO 2 CHRONICLES 11:17

STUDY NOTE FOR 2 CHRONICLES 11:18–23 The Chronicler frequently mentions family increase to demonstrate God’s blessing (1 Chr. 13:13 note).

11:18 Mahalath. The Chronicler notes that she is descended from David on both her father’s and her mother’s side. Jerimoth married his cousin Abihail. BACK TO 2 CHRONICLES 11:18

STUDY NOTE FOR 2 CHRONICLES 11:20 Maacah. See note on 13:2. The Absalom mentioned here is probably not David’s son (see 2 Sam. 14:27). If this Absalom is David’s son, he may be the grandfather of Maacah through his daughter Tamar (2 Sam. 14:27), who presumably becomes the wife of Uriel (13:2). BACK TO 2 CHRONICLES 11:20

STUDY NOTE FOR 2 CHRONICLES 11:22 Abijah. This appointment is typical of the co-regencies (overlapping reigns between father and son) that prevail in Judah and provide a clear line of succession there. BACK TO 2 CHRONICLES 11:22

STUDY NOTE FOR 2 CHRONICLES 11:23 he dealt wisely. By dispersing his sons throughout Judah and settling them there rather than keeping them at court, Rehoboam tries to forestall plotting against his chosen heir and also strengthens royal control of the land. BACK TO 2 CHRONICLES 11:23

STUDY NOTES FOR 2 CHRONICLES 12

STUDY NOTE FOR 2 CHRONICLES 12:1–12 For the second major portion of the account of Rehoboam’s reign (10:1–12:16 note), the historian expands the account of 1 Kin. 14:25–28. He reports Rehoboam’s disobedience in his fourth year and divine retribution by means of Shishak’s invasion in his fifth year (12:2).

12:1, 2 abandoned the law ... unfaithful to the LORD. Three years that witnessed consolidation of Rehoboam’s rule in the south are followed by a fourth in which the king and nation fall prey to pride and self-reliance. See 1 Kin. 14:22–24 for more details on their apostasy involving adoption of Canaanite idolatry and associated immoral practices. See also note on 1 Chr. 16:40.

12:1 all Israel. The southern kingdom alone as embodying the covenant community. See note on 10:1. BACK TO 2 CHRONICLES 12:1

12:2 unfaithful. They violate the terms of the covenant, particularly regarding worship of the Lord. See note on 1 Chr. 2:7.

Shishak. Most scholars identify him as Sheshonk I, founder of the Twenty-Second Dynasty of Egypt (c. 945–924 B.C..), whose military campaign extended north to the plains of Jezreel and Megiddo. BACK TO 2 CHRONICLES 12:2

STUDY NOTE FOR 2 CHRONICLES 12:3–9 The author adds these verses to complete the parallel with Rehoboam’s previous encounter with Shemaiah (cf. 11:2–4; 10:1–11:23 note).

12:3 1,200 ... 60,000 ... without number. See note on 1 Chr. 19:7. “Sukkiim” are Libyan mercenary forces, who are mentioned in Egyptian texts. BACK TO 2 CHRONICLES 12:3

STUDY NOTE FOR 2 CHRONICLES 12:4 he took the fortified cities. Rehoboam’s newly strengthened fortress towns (11:5–12) prove incapable of resisting the might of Egypt. BACK TO 2 CHRONICLES 12:4

STUDY NOTE FOR 2 CHRONICLES 12:5 Shemaiah. First appears in 11:2; here he tells the leaders of Judah that they have brought this attack on themselves by their religious compromise (see 1 Chr. 28:9; 2 Chr. 15:2). BACK TO 2 CHRONICLES 12:5

STUDY NOTE FOR 2 CHRONICLES 12:6 humbled themselves. See also vv. 7, 12. This event illustrates God’s response to Solomon’s prayer (7:14 note). It remains a standing principle of devout conduct (1 Pet. 5:6). BACK TO 2 CHRONICLES 12:6

STUDY NOTE FOR 2 CHRONICLES 12:7, 8 Although Shemaiah modifies his first warning, God’s sovereign plan is not overturned. Prophetic warnings are designed to stir repentance. If successful, the threat of judgment is often removed, postponed, or softened (Jer. 18:1–12; Joel 2:12–14; Jon. 3). BACK TO 2 CHRONICLES 12:7, 8

STUDY NOTE FOR 2 CHRONICLES 12:9 He took away everything. The glory of Solomon’s kingdom has already faded, and the people are forced into surrendering its trappings, which are taken as plunder to Egypt. BACK TO 2 CHRONICLES 12:9

STUDY NOTE FOR 2 CHRONICLES 12:12 good in Judah. The key lesson the Chronicler wants to impress on his audience is that while Rehoboam continues to suffer for his sins, God graciously establishes his kingdom and blesses the nation. BACK TO 2 CHRONICLES 12:12

STUDY NOTE FOR 2 CHRONICLES 12:14 he did evil. Probably a reference to the sins of Rehoboam’s fourth year (vv. 1, 2 note). This observation is not found in 1 Kin. 14:29–31. BACK TO 2 CHRONICLES 12:14

STUDY NOTE FOR 2 CHRONICLES 12:15 written in the chronicles. See Introduction to 1 Chronicles: Literary Features. Some of the additional sources from which the Chronicler derives his information. BACK TO 2 CHRONICLES 12:15

STUDY NOTES FOR 2 CHRONICLES 13

STUDY NOTE FOR 2 CHRONICLES 13:1–14:1 The account of Abijah’s reign in Chronicles (13:2–21) differs considerably from that in Kings (1 Kin. 15:3–5). Chronicles emphasizes the positive side of Abijah’s reign, while the writer of Kings focuses on the negative side (1 Kin. 15:3). The Chronicler reports Abijah’s speech against the northern kingdom (13:4–12) and his prayerful reliance on God in battle (13:14).

13:1 Abijah. He reigned 913–910 B.C.., during the rule of Jeroboam I in the northern kingdom (930–909 B.C.). His name is spelled Abijam in 1 Kin. 15:1–8. BACK TO 2 CHRONICLES 13:1

STUDY NOTE FOR 2 CHRONICLES 13:2 Micaiah. A variant spelling of “Maacah” (see 11:20; 1 Kin. 15:2). Maacah is apparently the granddaughter of Absalom through his daughter Tamar and her husband, Uriel of Gibeah.

war between Abijah and Jeroboam. 1 Kin. 15:6, 7 mentions this war, but Chronicles has more details, including the drawing of battle lines, Abijah’s speech, the battle itself, and its outcome. BACK TO 2 CHRONICLES 13:2

STUDY NOTE FOR 2 CHRONICLES 13:3 400,000 ... 800,000. Judah is greatly outnumbered, highlighting the power of God at work on behalf of faithful Judah (1 Chr. 12:23 note; 1 Chr. 19:7 note). The seemingly high numbers are in line with those recorded in 1 Chr. 21:5. BACK TO 2 CHRONICLES 13:3

STUDY NOTE FOR 2 CHRONICLES 13:4–12 Abijah’s speech against the northern kingdom makes clear that David’s dynasty is approved by God and that the temple worship in Jerusalem is established by God.

13:4 Mount Zemaraim. In the border regions between Judah and Israel, probably in the territory of Benjamin (see Josh. 18:22). BACK TO 2 CHRONICLES 13:4

STUDY NOTE FOR 2 CHRONICLES 13:5 Ought you not to know. The revelation embodied in the covenant and its institutions create additional obligations upon those who are aware of it. The rebellion of the north is still a recent event, and those addressed by Abijah should not suppress the truth they learned earlier.

a covenant of salt. Probably symbolic of the permanence of the covenant because of salt’s preservative qualities (Lev. 2:13; Num. 18:19). BACK TO 2 CHRONICLES 13:5

STUDY NOTE FOR 2 CHRONICLES 13:6 Jeroboam ... rebelled. Abijah appeals to the northern army by blaming Jeroboam for the rebellion against Rehoboam. BACK TO 2 CHRONICLES 13:6

STUDY NOTE FOR 2 CHRONICLES 13:7 young and irresolute and could not withstand them. Abijah explains that Rehoboam’s offense against the northern tribes (10:1–17) is the result of his youth (in fact, he is forty-one years old) and inexperience (see 1 Chr. 22:5; 29:1; 2 Chr. 12:13). BACK TO 2 CHRONICLES 13:7

STUDY NOTE FOR 2 CHRONICLES 13:8 kingdom of the LORD. Despite Rehoboam’s offense, to oppose David’s dynasty was to resist God Himself. “Withstand” is literally “to strengthen oneself before,” but it was a false confidence despite the larger army of the north. BACK TO 2 CHRONICLES 13:8

STUDY NOTE FOR 2 CHRONICLES 13:9 driven out the priests ... and the Levites. The Chronicler has already mentioned the defection of these Levites as an indication of God’s blessing on Rehoboam (11:13–17 and notes). BACK TO 2 CHRONICLES 13:9

STUDY NOTE FOR 2 CHRONICLES 13:10 we have not forsaken. In contrast to the northern kingdom, Judah has remained fundamentally loyal to the temple, priests, and Levites (but see 12:1, 2). As Hezekiah’s later reforms indicate, Judah’s faithfulness does not endure (29:4–11 note; 30:6–9 note). BACK TO 2 CHRONICLES 13:10

STUDY NOTE FOR 2 CHRONICLES 13:11, 12 Abijah’s speech refers to his care for proper worship, and is an important message for the original readers of Chronicles during their reestablishment of worship in Jerusalem after the exile. BACK TO 2 CHRONICLES 13:11

13:12 God is with us. See Num. 14:9; Ps. 46:7; notes on Is. 7:14; Matt. 1:23. Abijah asserts that God is with Judah, even in a fight against the northern kingdom. The northern kingdom’s conduct is perverse and doomed to fail, but the presence of God with the army of Judah will secure victory. BACK TO 2 CHRONICLES 13:12

STUDY NOTE FOR 2 CHRONICLES 13:14 cried to the LORD. In his dedicatory prayer, Solomon spoke of praying to God in battle (6:34 note). Prayer appears here as the decisive factor in the battle (1 Chr. 4:9 note). BACK TO 2 CHRONICLES 13:14

STUDY NOTE FOR 2 CHRONICLES 13:15 all Israel. In this context, the northern kingdom. BACK TO 2 CHRONICLES 13:15

STUDY NOTE FOR 2 CHRONICLES 13:18 were subdued. See note on 1 Chr. 20:4. This is the same verb as “to humble oneself” (see 7:14). Those who do not voluntarily humble themselves before God will be made to bow.

because they relied on the LORD. Reliance on the power of the Lord instead of on human strength is a dominant theme in Chronicles (16:2 note). BACK TO 2 CHRONICLES 13:18

STUDY NOTE FOR 2 CHRONICLES 13:20, 21 The outcomes for Jeroboam and Abijah indicate whether God approves or disapproves of them. Jeroboam never recovers from his defeat. Abijah, however, grows stronger and has many children (1 Chr. 13:13 note). BACK TO 2 CHRONICLES 13:20, 21

STUDY NOTE FOR 2 CHRONICLES 13:22 the story of the prophet Iddo. Iddo was mentioned in 9:29, and his “story” or “record” is another source used by the Chronicler. See Introduction to 1 Chronicles: Literary Features. BACK TO 2 CHRONICLES 13:22

STUDY NOTES FOR 2 CHRONICLES 14

STUDY NOTE FOR 2 CHRONICLES 14:1–16:14 This account of Asa’s reign is considerably longer than that of 1 Kin. 15:9–24 (forty-eight verses as compared to sixteen). Asa’s reign is presented in two parts: years of fidelity and blessing (14:1–15:19) and later years of infidelity and curse (ch. 16). Within these two parts there is a pattern of contrasting parallels: Asa’s growing prosperity (14:1–7) is balanced by the concluding section on his illness and death (16:11–14). This change of circumstances is explained in the central section where Asa is first presented as reliant on God and successful in war (14:9–15). This is followed by words of prophetic commendation and royal reform (ch. 15). By way of contrast, in his later years Asa relies on human power and allies himself with a foreign king (16:1–6) and so incurs prophetic condemnation (16:7–9), to which he reacts harshly (16:10). Again the Chronicler is drawing on the past to make the options more vivid for his own and succeeding generations.

14:1 A transitional verse, moving from the reign of Abijah to that of Asa.

the land had rest. See note on 1 Chr. 22:9. Asa has a lengthy reign, from 911 to 870/869 B.C. In his first ten years, his reforming zeal is blessed with national security (911–900 B.C.). BACK TO 2 CHRONICLES 14:1

STUDY NOTE FOR 2 CHRONICLES 14:3 took away ... the high places. Asa removes pagan high places (see 1 Kin. 3:2 note) from both Jerusalem and “all the cities of Judah” (14:5), but 15:17 (1 Kin. 15:14) indicates that he does not continue his initial efforts throughout his life. A similar explanation holds for the descriptions of Jehoshaphat’s removal of high places (see 17:6; 20:33). BACK TO 2 CHRONICLES 14:3

STUDY NOTE FOR 2 CHRONICLES 14:4 seek the LORD. See note on 7:14.

keep the law and the commandment. See note on 1 Chr. 16:40. BACK TO 2 CHRONICLES 14:4

STUDY NOTE FOR 2 CHRONICLES 14:5 took out ... the high places. It is later noted that “the high places were not taken out of Israel [= Judah]” (15:17; 1 Kin. 15:14). Possibly the emphasis here should be on “the cities of Judah” with high places in the countryside remaining. More probably Asa’s early reforms have only a superficial impact on the people, and later in his reign there is a resurgence of Canaanite practices. BACK TO 2 CHRONICLES 14:5

STUDY NOTE FOR 2 CHRONICLES 14:6 He had no war. Apparently this means that there are no major wars in this period. The writer says later that Asa captures some towns in Ephraim during this time (15:8).

the LORD gave him peace. Chronicles presents peace in Asa’s reign as a blessing for devotion and obedience to God (14:2–16:14 note; 1 Chr. 22:9 note).

14:6, 7 He built ... Let us build. God also assists Asa’s building projects (1 Chr. 11:5 note). BACK TO 2 CHRONICLES 14:6

14:7 because we have sought the LORD. Asa plainly says that his success comes from having sought God (v. 4). This is not uttered complacently. Past faithfulness has been rewarded and has become the basis for further faithful action—just the message for the Chronicler’s generation. BACK TO 2 CHRONICLES 14:7

STUDY NOTE FOR 2 CHRONICLES 14:8–15 When Zerah attacks, Asa seeks the Lord and gains victory, fulfilling Solomon’s request in his prayer (6:34 note). This battle directly contrasts with Asa’s later battle against Baasha (16:1–6; see 14:2–16:14 note).

14:8 Asa’s army totals 580,000. The attacking army is nearly twice as large (“a million men,” v. 9). On these large numbers, see note on 1 Chr. 12:23. BACK TO 2 CHRONICLES 14:8

STUDY NOTE FOR 2 CHRONICLES 14:9 Zerah the Ethiopian. Possibly a general of Pharaoh Osorkon I, second ruler of the Twenty-Second Dynasty of Egypt. Ethiopia (or Cush) in the Bible is the remote region south of Egypt, corresponding to modern-day northern Sudan (1 Chr. 1:8). This invasion seems to occur shortly before Asa’s fifteenth year (see 15:10).

a million men. See note on 1 Chr. 19:7.

Mareshah. About twenty-five miles (40 km) southwest of Jerusalem. BACK TO 2 CHRONICLES 14:9

STUDY NOTE FOR 2 CHRONICLES 14:11 weak. Asa expresses his utter inadequacy for battle against Zerah (20:12 note).

we rely on you. Reliance on the Lord’s power is the key to Asa’s victory (16:7 note). BACK TO 2 CHRONICLES 14:11

STUDY NOTE FOR 2 CHRONICLES 14:13 Gerar. A Philistine city that lies twenty miles (32 km) southwest of Mareshah. The area around Gerar seems already to be under Egyptian control. BACK TO 2 CHRONICLES 14:13

STUDY NOTES FOR 2 CHRONICLES 15

STUDY NOTE FOR 2 CHRONICLES 15:1–7 As the army returns from Gezer (see v. 11), Azariah proclaims the principle of retribution so often illustrated in this account of the divided monarchy. Faithfulness to God will bring blessing; disloyalty will result in chastisement. BACK TO 2 CHRONICLES 15:1

STUDY NOTE FOR 2 CHRONICLES 15:2 If you seek him. See notes on 7:14 and 1 Chr. 28:9. BACK TO 2 CHRONICLES 15:2

STUDY NOTE FOR 2 CHRONICLES 15:3 without the true God. That is, without His presence and blessing. “Without a teaching priest” implies they are neglecting their duties in this respect (Lev. 10:11), so there is no true knowledge of the law or obedience to it. Probably a reference to the days of the judges so that “Israel” is the whole nation. BACK TO 2 CHRONICLES 15:3

STUDY NOTE FOR 2 CHRONICLES 15:4 turned to the LORD. See note on 7:14. BACK TO 2 CHRONICLES 15:4

STUDY NOTE FOR 2 CHRONICLES 15:8–19 Asa responds to the prophet with further reforms (v. 8) and an assembly of covenant renewal (vv. 9–15); he goes so far as to depose Maacah, his relative, because of her religious apostasy (vv. 16–19).

15:8 repaired the altar of the LORD. The great bronze altar in the outer courtyard. Exactly how it was damaged is not known. BACK TO 2 CHRONICLES 15:8

STUDY NOTE FOR 2 CHRONICLES 15:9 deserted to him. Israelites from the northern tribes (11:14 note) defect and join Asa as he suppresses idolatry and reestablishes true worship in Jerusalem. BACK TO 2 CHRONICLES 15:9

STUDY NOTE FOR 2 CHRONICLES 15:10 the third month of the fifteenth year. Probably coincides with the celebration of the Feast of Weeks/Pentecost in May/June 895 B.C. BACK TO 2 CHRONICLES 15:10

STUDY NOTE FOR 2 CHRONICLES 15:12 entered into a covenant. A renewed pledge of adherence to the Sinai covenant as a seal of their wholehearted participation in their special relationship with the Lord. Significant for the Chronicler is that Asa (15:12), Jehoiada (23:16), Hezekiah (29:10), and Josiah (34:30–32) all lead the nation in such renewals, celebrating God’s goodness to His people over the generations. In this way, the author emphasizes to his contemporaries the importance of adhering to their similar commitments (Ezra 10:3–5; Neh. 9:38). BACK TO 2 CHRONICLES 15:12

STUDY NOTE FOR 2 CHRONICLES 15:13 put to death. The law of Moses prescribes capital punishment for those who seek other gods (Ex. 22:20; Deut. 13:6–16). BACK TO 2 CHRONICLES 15:13

STUDY NOTE FOR 2 CHRONICLES 15:15 rest all around. See note on 1 Chr. 22:9. BACK TO 2 CHRONICLES 15:15

STUDY NOTE FOR 2 CHRONICLES 15:16 Maacah. His grandmother has the same name (11:20), so “mother” may be used in an extended sense. In either case, Asa does not let family connections compromise his loyalty to the Lord.

at the brook Kidron. Outside Jerusalem, to the east. BACK TO 2 CHRONICLES 15:16

STUDY NOTE FOR 2 CHRONICLES 15:17 all his days. See note on 14:3. BACK TO 2 CHRONICLES 15:17

STUDY NOTE FOR 2 CHRONICLES 15:19 no more war. See note on 14:6.

15:19–16:1 thirty-fifth year ... thirty-sixth year. Kings reports that Elah succeeded Baasha in Asa’s twenty-sixth year (1 Kin. 15:33; 16:8), Zimri in Asa’s twenty-seventh year (1 Kin. 16:10, 15), and Omri in Asa’s thirty-first year (1 Kin. 16:23). Consequently, this battle could not have taken place in the thirty-sixth year of Asa (16:1) since Baasha would have been dead for ten years. No simple solution to this difficulty has been found. One suggestion is that an original “twenty-fifth” and “twenty-sixth” was inadvertently changed through a copyist’s error (see Introduction to 1 Chronicles: Special Issues). A plausible alternative is that the Chronicler’s source here used a chronology dating from the division of the kingdom, so that the thirty-fifth and thirty-sixth years of the kingdom correspond to what is elsewhere be expressed as Asa’s fifteenth and sixteenth years, respectively. Understood in this way, it eliminates the problem of Baasha’s waiting for ten years until 885/884 B.C. before trying to stem the flow of his subjects to the south, which began in 895 B.C. BACK TO 2 CHRONICLES 15:19

STUDY NOTES FOR 2 CHRONICLES 16

STUDY NOTE FOR 2 CHRONICLES 16:1–6 Asa’s battle with Baasha of Israel begins his downfall. He seeks the assistance of Ben-hadad of Syria, in sharp contrast with his battle against Zerah when he relied on the Lord (14:2–16:14 note).

16:1 Ramah. On the border between the two kingdoms, five miles (8 km) north of Jerusalem. Baasha is trying to prevent further defections to the south. BACK TO 2 CHRONICLES 16:1

STUDY NOTE FOR 2 CHRONICLES 16:2 treasures of the house of the LORD ... to Ben-hadad. Asa’s actions are wrong on two counts. First, he takes from the temple treasuries, showing disregard for the temple and its worship (see 28:21). Second, he allies himself with a foreign power instead of relying on the Lord. He compounds this fault in that the foreign alliance is against northern Israel. The Chronicler demonstrates many times the benefits of relying on God (1 Chr. 5:20; 2 Chr. 13:18; 14:11–15; 16:7, 8; 32:20–22). He also deplores foreign alliances and points to their dire consequences (18:1; 19:2; 20:35–37; 22:3–9; 25:7; 28:16–21; 35:21 note), a suitable warning to those engaged in rebuilding the nation after the return from exile in Babylon. BACK TO 2 CHRONICLES 16:2

STUDY NOTE FOR 2 CHRONICLES 16:3 a covenant between me and you. An international treaty, here one between equals. Asa’s payment is not tribute but a bribe to induce Ben-hadad to repudiate his alliance with Israel. Making this covenant is a sad reversal of the scene found in 15:12. BACK TO 2 CHRONICLES 16:3

STUDY NOTE FOR 2 CHRONICLES 16:4–6 Ben-hadad captures several cities in the far north of Israel, and this diverts Baasha’s attention from his southern border. Asa is therefore able to take over the newly constructed border post at Ramah, reusing its building materials on other sites nearby. The record is one of success for Asa’s political strategy. BACK TO 2 CHRONICLES 16:4

STUDY NOTE FOR 2 CHRONICLES 16:7–10 In contrast to the earlier episode of Azariah’s encouragement and Asa’s reforms (ch. 15), Hanani is sent to deliver a prophetic rebuke to King Asa, who reacts negatively (14:2–16:14 note). This is the first recorded persecution of a prophet.

16:7 you relied. This verb occurs three times in vv. 7, 8 (elsewhere in Chronicles only in 13:18; 14:11). It points to seeking God’s assistance in a time of national crisis. Even though a measure of military success is achieved, the whole enterprise is flawed because it is not based on faith in God and what He will achieve for His people.

escaped you. Baasha deserts his position before the arrival of Asa and Ben-hadad, cutting short Asa’s victory (16:5). BACK TO 2 CHRONICLES 16:7

STUDY NOTE FOR 2 CHRONICLES 16:8 Were not the Ethiopians. Hanani refers directly to the contrast with Asa’s victory over Zerah (14:8–15). “Ethiopians” means people from south of Egypt (see 14:9 note). The Libyans are from North Africa, west of Egypt. BACK TO 2 CHRONICLES 16:8

STUDY NOTE FOR 2 CHRONICLES 16:9 from now on you will have wars. Hanani threatens divine judgment because of Asa’s infidelity (1 Chr. 28:9 note; 2 Chr. 14:6 note). BACK TO 2 CHRONICLES 16:9

STUDY NOTE FOR 2 CHRONICLES 16:10 some of the people. Presumably those who agree with Hanani the prophet. BACK TO 2 CHRONICLES 16:10

STUDY NOTE FOR 2 CHRONICLES 16:11 the Book of the Kings of Judah and Israel. Not the canonical books of Kings but an earlier court chronicle. BACK TO 2 CHRONICLES 16:11

STUDY NOTE FOR 2 CHRONICLES 16:12 Asa’s rejection of the prophetic word leads to his disease and death (14:2–16:14 note).

thirty-ninth year. 872/871 B.C., two years before his death in 870/869 B.C.

physicians. Asa continues to turn away from the Lord and rely on human strength. The OT does not hesitate to prescribe medical treatment for physical maladies (2 Kin. 20:5–7 and the use of balm in Jer. 8:22; 51:8), but it never divorces natural remedies from seeking divine assistance (Deut. 32:39). BACK TO 2 CHRONICLES 16:12

STUDY NOTE FOR 2 CHRONICLES 16:14 made a very great fire in his honor. These fires are not cremations but memorials honoring deceased kings. Cf. the honor bestowed on Asa with the response to Jehoram’s death (21:19). BACK TO 2 CHRONICLES 16:14

STUDY NOTES FOR 2 CHRONICLES 17

STUDY NOTE FOR 2 CHRONICLES 17:1–20:37 The account of Jehoshaphat’s reign incorporates most of the record in Kings (cf. 1 Kin. 22:1–35 with 2 Chr. 18:2–34; 1 Kin. 22:41–46, 49 with 2 Chr. 20:31–36) but is twice as long, adding some material and a summary of his reign. The Chronicler views Jehoshaphat positively in general. In his earlier reign, Jehoshaphat is faithful (17:3–9) and faces battle (18:1–19:3). Later he again is faithful (19:4–11) and again faces battle (20:1–30). The Chronicler once more brings out the need to respond properly to God’s Word (18:4–27; 20:14–21) and the power of effective prayer (18:31; 20:5–17). Also, foreign alliances are to be avoided as they substitute reliance on human scheming and power for faithful trust in the Lord. Jehoshaphat is portrayed as a man of faith who is somewhat naive (18:29) and whose otherwise creditable desire to promote good relations with the north and a changed religious outlook there leads him to make several unwise moves.

17:1 Jehoshaphat. He reigned 873–848 B.C. Jehoshaphat was probably co-regent with Asa for three years (873–870/869 B.C.) because of Asa’s illness (16:11–14; see 20:31 note). At the beginning of his reign, there continued to be hostility toward the northern kingdom, which was by that time ruled by Ahab. BACK TO 2 CHRONICLES 17:1

STUDY NOTE FOR 2 CHRONICLES 17:2 cities of Ephraim. See note on 14:6. BACK TO 2 CHRONICLES 17:2

STUDY NOTE FOR 2 CHRONICLES 17:3 the earlier ways ... of David. The Chronicler hints that David’s later ways (2 Sam. 11–21) were different.

the Baals. This reflects the Baal worship of Canaan and Phoenicia, which is being promoted at this time in Israel by Ahab and his wife, Jezebel (1 Kin. 16:31). BACK TO 2 CHRONICLES 17:3

STUDY NOTE FOR 2 CHRONICLES 17:6 high places. See note on 14:3. Just as in the reign of his father, Asa (14:5; 15:17), the king’s initial removal of these sites of pagan worship is later reversed due to popular attachment to them (see 20:33). BACK TO 2 CHRONICLES 17:6

STUDY NOTE FOR 2 CHRONICLES 17:7 In the third year. This teaching mission probably takes place just after Asa’s death (17:1 note).

17:7, 8 officials ... Levites. The royal officials are accompanied by Levites, whom Moses ordained to be teachers of the people (1 Chr. 26:29–32 note; 2 Chr. 19:5–11 note). BACK TO 2 CHRONICLES 17:7

STUDY NOTE FOR 2 CHRONICLES 17:9 the Book of the Law of the LORD. The identity of this book is uncertain. It may include the entire Pentateuch, but in light of the nature of Jehoshaphat’s reforms (19:4–11), it certainly includes Deuteronomy. BACK TO 2 CHRONICLES 17:9

STUDY NOTE FOR 2 CHRONICLES 17:10 fear of the LORD. Fear of the divine power displayed in Jehoshaphat’s military strength gives him peace with other nations (1 Chr. 14:17 note). Some indeed pay him tribute (v. 11). BACK TO 2 CHRONICLES 17:10

STUDY NOTE FOR 2 CHRONICLES 17:12 fortresses and store cities. See note on 1 Chr. 11:5. BACK TO 2 CHRONICLES 17:12

STUDY NOTE FOR 2 CHRONICLES 17:14–18 For these large numbers, see note on 1 Chr. 12:23. BACK TO 2 CHRONICLES 17:14

STUDY NOTES FOR 2 CHRONICLES 18

STUDY NOTE FOR 2 CHRONICLES 18:1–19:3 In contrast to his early years, Jehoshaphat comes under God’s curse because he ignores the prophetic warning and makes an alliance with the northern kingdom (16:2 note; 20:20 note).

18:1 he made a marriage alliance. The author refers to the marriage of Jehoshaphat’s son Jehoram to Athaliah, daughter of Ahab (21:6; 22:2). In Kings, Ahab (874–853 B.C.) represents the depths of apostasy in the northern kingdom (1 Kin. 16:30). See note on 16:2; 19:1–3. BACK TO 2 CHRONICLES 18:1

STUDY NOTE FOR 2 CHRONICLES 18:2 After some years. Probably near the end of Ahab’s reign.

induced. The Hebrew expression can have the connotation of enticing to apostasy (Deut. 13:6; 1 Chr. 21:1).

Ramoth-gilead. A city thirty miles (48 km) east of the Jordan River, closer to the Sea of Galilee than the Dead Sea. Moses set it apart as a city of refuge in Israel (Deut. 4:43; Josh. 20:8), but it was captured later by the father of Ben-hadad, the king of Syria against whom Ahab fought several battles. Ben-hadad eventually agreed to return the city to Israel, but he failed to do so (1 Kin. 20:1–34). BACK TO 2 CHRONICLES 18:2

STUDY NOTE FOR 2 CHRONICLES 18:4 Jehoshaphat tries to still his conscience and regain some initiative in the situation by requiring the Lord’s approval for the proposed enterprise. BACK TO 2 CHRONICLES 18:4

STUDY NOTE FOR 2 CHRONICLES 18:6 Jehoshaphat perceives that though the prophets are presenting themselves as prophets of the Lord (see “another”), they are not speaking by divine direction. He therefore asks for a genuine prophet to inquire of the Lord’s will. BACK TO 2 CHRONICLES 18:6

STUDY NOTE FOR 2 CHRONICLES 18:8 Zedekiah’s enacted prophecy may be an attempt to invoke the Mosaic blessing of the Joseph tribes in Deut. 33:17. BACK TO 2 CHRONICLES 18:8

STUDY NOTE FOR 2 CHRONICLES 18:12 An attempt to coerce Micaiah to fall in with the majority viewpoint and say what the king wants to hear, but Micaiah rejects such compromise (v. 13). BACK TO 2 CHRONICLES 18:12

STUDY NOTE FOR 2 CHRONICLES 18:14 The mocking, ironic tone of Micaiah’s response is evident to Ahab. BACK TO 2 CHRONICLES 18:14

STUDY NOTE FOR 2 CHRONICLES 18:18 I saw the LORD. Micaiah’s vision of heavenly deliberations (see Job 1:6–12; Is. 6:1–8; Zech. 3) demonstrates that the sovereignty of God extends over evil events (1 Chr. 21:1 note). BACK TO 2 CHRONICLES 18:18

STUDY NOTE FOR 2 CHRONICLES 18:22 concerning you. A singular form, referring to Ahab. BACK TO 2 CHRONICLES 18:22

STUDY NOTE FOR 2 CHRONICLES 18:25 the king’s son. The designation of a court official who enforces royal orders rather than a member of Ahab’s family (see Jer. 36:26; 38:6). BACK TO 2 CHRONICLES 18:25

STUDY NOTE FOR 2 CHRONICLES 18:28 In contrast to Rehoboam (11:4) and Asa after his first battle (15:1–8), Jehoshaphat pays no attention to the prophet’s warning. As a result, Jehoshaphat barely escapes with his life (18:31). See note on 20:20. BACK TO 2 CHRONICLES 18:28

STUDY NOTE FOR 2 CHRONICLES 18:29 Ahab tries to make Jehoshaphat a target for the enemy, and, unsuspectingly, Jehoshaphat does not see the danger he is in. BACK TO 2 CHRONICLES 18:29

STUDY NOTE FOR 2 CHRONICLES 18:31 Jehoshaphat cried out. The writer adds to the words of 1 Kings 22:32 the explicit statement that “the LORD helped him,” recalling the request of Solomon’s dedicatory prayer (6:34 note; 7:14 note). Even though Jehoshaphat is engaged in an enterprise that the Lord has not sanctioned, when he cries out in prayer, he receives divine assistance. BACK TO 2 CHRONICLES 18:31

STUDY NOTE FOR 2 CHRONICLES 18:34 he died. The writer does not repeat the details of Ahab’s death found in 1 Kin. 22:36–40. BACK TO 2 CHRONICLES 18:34

STUDY NOTES FOR 2 CHRONICLES 19

STUDY NOTE FOR 2 CHRONICLES 19:1–3 Jehoshaphat escapes death after crying out to the Lord (18:31). Even so, Jehu rebukes him for his sin. God earlier chastised Jehoshaphat for depending on a foreign alliance (16:7–10 note; 1 Chr. 28:9 note). BACK TO 2 CHRONICLES 19:1

STUDY NOTE FOR 2 CHRONICLES 19:2 love those who hate the LORD. This does not interdict compassion for the lost (Matt. 5:44) but does forbid compromise with God’s enemies and involvement in their schemes (Ps. 139:21, 22). BACK TO 2 CHRONICLES 19:2

STUDY NOTE FOR 2 CHRONICLES 19:3 some good is found in you. Jehoshaphat is guilty of inconsistency, but despite that, the Lord will bless him. BACK TO 2 CHRONICLES 19:3

STUDY NOTE FOR 2 CHRONICLES 19:4 Jehoshaphat personally travels throughout the kingdom from Beersheba in the south to the northern border with Israel to draw the people back to allegiance to God. BACK TO 2 CHRONICLES 19:4

STUDY NOTE FOR 2 CHRONICLES 19:5–11 Jehoshaphat establishes a system of courts throughout Judah to enforce the Mosaic law (1 Chr. 26:20–32). He earlier sent out leaders, Levites, and priests to teach (17:7–9). BACK TO 2 CHRONICLES 19:5

STUDY NOTE FOR 2 CHRONICLES 19:6 He is with you. This does not mean that their decisions are inspired but that God approves of the work of the courts in general and wants their decisions to be made according to His law. BACK TO 2 CHRONICLES 19:6

STUDY NOTE FOR 2 CHRONICLES 19:8–11 Jehoshaphat also sets up a supreme court in Jerusalem to hear appeals. The king’s arrangements provide for religious cases to be heard by the chief priest and civil cases by a royal administrator. Zebadiah is not the same individual as the Levite of that name in 17:8. Details of such judicial arrangements were of interest to the Chronicler’s postexilic readers because the Persians granted them the right to organize local courts. BACK TO 2 CHRONICLES 19:8

STUDY NOTES FOR 2 CHRONICLES 20

STUDY NOTE FOR 2 CHRONICLES 20:1–30 This battle is not found in Kings. Jehoshaphat responds to a serious military threat with exemplary reliance on the Lord (cf. his approach to the battle in 18:1–19:3). This incident probably occurs shortly after the defeat at Ramoth-gilead.

20:1 Moabites ... Ammonites. The descendants of these enemies are still a threat to Israel after the return from exile in Babylon (Neh. 2:19; 4:1–3; 13).

Meunites. Members of an Arabian tribe who live south and east of the Dead Sea, including in the territory of Edom (1 Chr. 4:41; 2 Chr. 26:7). Possibly at this time they are dwelling in Mount Seir (v. 10), probably located in the south of Edom. BACK TO 2 CHRONICLES 20:1

STUDY NOTE FOR 2 CHRONICLES 20:2 A great multitude ... against you. See note on 1 Chr. 19:7.

Edom. Although virtually all Hebrew manuscripts read “Aram,” that is, Syria (text note), there is no mention of Aram in the context. The Hebrew for Edom and Aram differ only in one letter, so there may have been a tendency for copyists to accidentally misread “Edom” as “Aram.” See Introduction to 1 Chronicles: Special Issues.

Engedi. On the west shore of the Dead Sea, en route to Jerusalem. BACK TO 2 CHRONICLES 20:2

STUDY NOTE FOR 2 CHRONICLES 20:3 proclaimed a fast. Jehoshaphat responds immediately by calling Judah to fast and seek the Lord; these actions recall Solomon’s dedicatory prayer (6:34 notes). BACK TO 2 CHRONICLES 20:3

STUDY NOTE FOR 2 CHRONICLES 20:5–19 Jehoshaphat’s assembly follows the liturgical pattern often associated with prayers of lament: corporate prayer is offered (vv. 5–13); there is an oracle of deliverance from God (vv. 14–17); and the people respond with praise (vv. 18, 19). BACK TO 2 CHRONICLES 20:5

STUDY NOTE FOR 2 CHRONICLES 20:9 Jehoshaphat applies Solomon’s dedicatory prayer explicitly to his situation (6:12–42 and notes). BACK TO 2 CHRONICLES 20:9

STUDY NOTE FOR 2 CHRONICLES 20:12 we are powerless. Confession of human impotence, humility, and reliance on divine power appear also in Asa’s prayer (14:11 note). BACK TO 2 CHRONICLES 20:12

STUDY NOTE FOR 2 CHRONICLES 20:15 not yours but God’s. Human effort in Israel’s warfare is by divine power. The prophet reminds Jehoshaphat that human responsibility depends on the sovereignty of God (v. 17). BACK TO 2 CHRONICLES 20:15

STUDY NOTE FOR 2 CHRONICLES 20:20–30 The strategy and outcome of this battle forms a striking contrast to Jehoshaphat’s previous battle (18:28–34 and notes).

20:20 the wilderness of Tekoa. Tekoa lies twelve miles (19 km) south of Jerusalem. The mountain pass of Ziz (v. 16) begins north of Engedi and stretches inland to end near Tekoa.

believe his prophets, and you will succeed. 2 Chronicles frequently emphasizes the importance of trusting and obeying the prophetic word. See notes on chs. 10–12; 14:2–16:14; 18:1–19:3; 24:19; 25:1–13; 25:15, 16; 28:5–15; 36:15 (see also Introduction to 1 Chronicles: Characteristics and Primary Themes). Jehoshaphat’s instruction contrasts with his earlier rejection of Micaiah (18:1–32). BACK TO 2 CHRONICLES 20:20

STUDY NOTE FOR 2 CHRONICLES 20:21 his steadfast love endures forever. See note on 5:13. BACK TO 2 CHRONICLES 20:21

STUDY NOTE FOR 2 CHRONICLES 20:22 set an ambush. The Lord causes the enemy army to be attacked (by whom is not clear), but the result is that in the ensuing melee the various contingents of the enemy force engage in mutual destruction (see Judges 7:22). BACK TO 2 CHRONICLES 20:22

STUDY NOTE FOR 2 CHRONICLES 20:26 to this day. See note on 1 Chr. 4:41. BACK TO 2 CHRONICLES 20:26

STUDY NOTE FOR 2 CHRONICLES 20:29 fear of God. See note on 17:10. BACK TO 2 CHRONICLES 20:29

STUDY NOTE FOR 2 CHRONICLES 20:30 quiet ... rest. See note on 1 Chr. 22:9. BACK TO 2 CHRONICLES 20:30

STUDY NOTE FOR 2 CHRONICLES 20:31 twenty-five years. 2 Kin. 3:1 (eighteen years) and 8:16 (four years) bring Jehoshaphat’s reign to twenty-two years. Chronicles and 1 Kin. 22:42 include the three years in which Jehoshaphat was co-regent with Asa (17:1 note). BACK TO 2 CHRONICLES 20:31

STUDY NOTE FOR 2 CHRONICLES 20:33 high places. See note on 14:3. BACK TO 2 CHRONICLES 20:33

STUDY NOTE FOR 2 CHRONICLES 20:34 recorded in the Book. See Introduction to 1 Chronicles: Literary Features. BACK TO 2 CHRONICLES 20:34

STUDY NOTE FOR 2 CHRONICLES 20:35–37 The text includes a brief notice of another time Jehoshaphat received a prophetic rebuke for making an alliance with the northern kingdom (16:2 note). Ahaziah, Ahab’s son and successor, reigned briefly in 853–852 B.C. BACK TO 2 CHRONICLES 20:35

STUDY NOTE FOR 2 CHRONICLES 20:36 to go to Tarshish. See note on 9:21. BACK TO 2 CHRONICLES 20:36

STUDY NOTE FOR 2 CHRONICLES 20:37 Eliezer ... prophesied. See note on 20:20. BACK TO 2 CHRONICLES 20:37

STUDY NOTES FOR 2 CHRONICLES 21

STUDY NOTE FOR 2 CHRONICLES 21:1–20 The Chronicler supplements the record of Jehoram’s reign in Kings (2 Kin. 8:16–24); in Kings, the assessment is negative. Jehoram reigned as co-regent with Jehoshaphat from 853 to 848 B.C. (2 Kin. 1:17; 3:1) and by himself from 848 to 841 B.C.. He murdered his brothers (21:2–7); Edom and Libnah rebelled against him (21:8–10); he fell into idolatry (21:11); and Elijah prophesied an impending judgment (21:12–20). BACK TO 2 CHRONICLES 21:1

STUDY NOTE FOR 2 CHRONICLES 21:2 brothers. The murder of Jehoram’s brothers recorded here is additional to the account in Kings (2 Kin. 8:16–22). On the other hand, Kings describes how Solomon disposed of Adonijah, an event omitted from Chronicles (1 Kin. 2:24).

king of Israel. “Israel” here, and in v. 4 is a reference to the southern kingdom of Judah. See note on 10:1. BACK TO 2 CHRONICLES 21:2

STUDY NOTE FOR 2 CHRONICLES 21:5 eight years. As sole monarch (21:1–20 note). BACK TO 2 CHRONICLES 21:5

STUDY NOTE FOR 2 CHRONICLES 21:7 not willing to destroy the house of David. The house of David is on the brink of annihilation. Jehoram deserves to die, but God preserves his life to fulfill His promise of a permanent dynasty to David. Despite the sins of individual descendants of David, the Davidic line will never be entirely rejected (1 Chr. 17:7–14 note).

a lamp. In this era, lamps are kept burning in a tent to provide light in the darkest of surroundings. In this and the following reign, the Davidic dynasty falls to new lows and is maintained only by God’s grace. BACK TO 2 CHRONICLES 21:7

STUDY NOTE FOR 2 CHRONICLES 21:8–10 God’s displeasure toward Jehoram becomes evident when these two nations subject to Judah successfully rebel against him.

21:8 Edom. Jehoshaphat subjugated Edom through righteous dependence on God (20:1–30). Jehoram, however, fails in his attempt because he rebels against God (v. 10). BACK TO 2 CHRONICLES 21:8

STUDY NOTE FOR 2 CHRONICLES 21:10 to this day. See note on 1 Chr. 4:41.

Libnah. An area between Judah and Philistia. BACK TO 2 CHRONICLES 21:10

STUDY NOTE FOR 2 CHRONICLES 21:11–20 This episode illustrating the depths of Jehoram’s sin is additional to the account in Kings.

21:11 made high places. While Asa and Jehoshaphat failed to rid the land of all high places (14:3 note), Jehoram actively builds them (see 28:25).

whoredom. Perhaps literally through involvement with prostitution in pagan worship rituals or metaphorically through spiritual infidelity (1 Chr. 5:25). BACK TO 2 CHRONICLES 21:11

STUDY NOTE FOR 2 CHRONICLES 21:12 Elijah. The only mention of the prophet in Chronicles; compare the lengthy account of his prophetic activities in 1 Kin. 17–2 Kin. 2. Elijah’s translation must have occurred shortly after he wrote this letter in 848 B.C. Elijah gives the reason for impending judgment, that Jehoram has not taken his father or grandfather as role models, but the corrupt kings of the northern kingdom. BACK TO 2 CHRONICLES 21:12

STUDY NOTE FOR 2 CHRONICLES 21:14–19 The judgment against Jehoram is twofold. First, God promises “a great plague” on the people and on Jehoram’s family, a threat fulfilled by the attacks of Philistines and Arabs. Second, Jehoram becomes terminally ill, as prophesied (v. 15). The emphasis is on immediate retribution (1 Chr. 28:9 note; Introduction: Theology of 2 Chronicles). BACK TO 2 CHRONICLES 21:14

STUDY NOTE FOR 2 CHRONICLES 21:16 the Arabians who are near the Ethiopians. Lit. “near the Cushites,” possibly meaning nomads in the area between Judah and Egypt (for the normal use of “Cush,” see 1 Chr. 1:8). BACK TO 2 CHRONICLES 21:16

STUDY NOTE FOR 2 CHRONICLES 21:17 Jehoahaz. This is a variant spelling of the name Ahaziah (22:1). BACK TO 2 CHRONICLES 21:17

STUDY NOTE FOR 2 CHRONICLES 21:19 made no fire. Cf. the response to Asa’s death (16:14). Jehoram (21:20), Joash (24:25), Ahaz (28:27), and Manasseh (33:20) die in ignominy. Amon is assassinated (see 33:24). BACK TO 2 CHRONICLES 21:19

STUDY NOTE FOR 2 CHRONICLES 21:20 Chronicles supplements the record given in 2 Kin. 8:24 of Jehoram’s death and burial with details that reveal his utter disgrace.

eight years. See note on v. 5. BACK TO 2 CHRONICLES 21:20

STUDY NOTES FOR 2 CHRONICLES 22

STUDY NOTE FOR 2 CHRONICLES 22:1–9 The record of Chronicles ties Ahaziah (841 B.C.) closely to his father Jehoram (21:4–20). Both kings are deeply influenced by Athaliah and so are evaluated negatively (21:6; 22:3, 4). In both reigns, the Davidic dynasty barely escapes annihilation (21:16, 17; 22:7–9). BACK TO 2 CHRONICLES 22:1

STUDY NOTE FOR 2 CHRONICLES 22:2 twenty-two years old. The Hebrew text reads “forty-two years old” (text note), but that would make him older than his father (21:20). The correction is made based on 2 Kin. 8:26. See Introduction to 1 Chronicles: Special Issues. BACK TO 2 CHRONICLES 22:2

STUDY NOTE FOR 2 CHRONICLES 22:3–9 Chronicles presents Ahaziah’s rapid downfall as divine chastisement for his alliance with the northern kingdom (16:2 note). He is under the influence of his mother (v. 3) and of northern counselors of the house of Ahab (v. 4), a truly toxic combination bent on promoting iniquity. BACK TO 2 CHRONICLES 22:3

STUDY NOTE FOR 2 CHRONICLES 22:5 Jehoram. Also known as Joram (later in this verse, and v. 6). He was Ahaziah’s uncle.

Hazael. See 1 Kin. 19:15; 2 Kin. 8:7–15. BACK TO 2 CHRONICLES 22:5

STUDY NOTE FOR 2 CHRONICLES 22:7 It is Ahaziah’s contacts with Joram that are divinely used to bring about his downfall. BACK TO 2 CHRONICLES 22:7

STUDY NOTE FOR 2 CHRONICLES 22:8 Jehu was executing judgment. Kings reports that Elisha anointed Jehu to destroy the house of Omri (2 Kin. 9:1–10:31). The death of Ahaziah is part of this judgment. BACK TO 2 CHRONICLES 22:8

STUDY NOTE FOR 2 CHRONICLES 22:9 They buried him. Ahaziah receives an honorable burial, presumably in Jerusalem, not because of his character but out of respect for his grandfather Jehoshaphat.

no one able to rule. The only male survivor of the Davidic dynasty is Joash, still an infant. BACK TO 2 CHRONICLES 22:9

STUDY NOTE FOR 2 CHRONICLES 22:10–23:21 The Chronicler follows the record of 2 Kin. 11 closely. Athaliah is the only queen to rule in Judah (841–835 B.C.). No formal statements are made regarding the beginning and end of her reign, because she is treated as the usurper that she is, and the account of her reign focuses on opposition to her. The life of the young heir to the throne, Joash, is preserved by his aunt, Jehoshabeath (22:10–12). Seven years later, Jehoshabeath’s husband, Jehoiada the high priest, gathers sufficient support to have Joash crowned (23:1–11). Athaliah is executed (23:12–15), and Jehoiada takes action to reverse the religious decline that prevailed during her reign (23:16–21).

22:10–12 Jehoshaphat’s marriage alliance (18:1 note) finally yields its most dire consequence: the Davidic line from which the Messiah will come is almost rendered extinct. With a ruthlessness typical of the apostate north, Athaliah assassinates any who pose a threat to her hold on power. BACK TO 2 CHRONICLES 22:10

STUDY NOTE FOR 2 CHRONICLES 22:11 Jehoshabeath. (Jehosheba, 2 Kin. 11:2) is the daughter of the previous king, Jehoram. Her husband, Jehoiada, may well be much older than she (see 24:15). BACK TO 2 CHRONICLES 22:11

STUDY NOTES FOR 2 CHRONICLES 23

STUDY NOTE FOR 2 CHRONICLES 23:1–11 The Zadokite priest Jehoiada resists Queen Athaliah and gains the military support necessary for temple and political reform. The account in Kings focuses more on the royal guards, whereas the Chronicler brings out the involvement of the nation as a whole and of the temple officials. BACK TO 2 CHRONICLES 23:1

STUDY NOTE FOR 2 CHRONICLES 23:2 through Judah ... all the cities. This verse expands the account in Kings, depicting Joash’s widespread support in Judah (1 Chr. 11:1 note). BACK TO 2 CHRONICLES 23:2

STUDY NOTE FOR 2 CHRONICLES 23:3 as the LORD spoke. See note on 1 Chr. 17:14. BACK TO 2 CHRONICLES 23:3

STUDY NOTE FOR 2 CHRONICLES 23:4–10 Jehoiada is well aware of Athaliah’s ruthlessness and takes steps to ensure the young king’s safety, both in his refuge in the temple and when he leaves it. He is able to double the number of priests and Levites in the temple precincts by staging the coup when the guards are scheduled to change duty. BACK TO 2 CHRONICLES 23:4

STUDY NOTE FOR 2 CHRONICLES 23:11 the testimony. Probably the text of the covenant made in 23:3, reflecting the requirements of Deut. 17:18–20, and possibly also the role of Jehoiada during any continuing regency. BACK TO 2 CHRONICLES 23:11

STUDY NOTE FOR 2 CHRONICLES 23:13 trumpeters ... singers ... musical instruments. See note on 1 Chr. 15:16.

Treason. Athaliah is oblivious to her position and has no inkling of there being any surviving son of Ahaziah. BACK TO 2 CHRONICLES 23:13

STUDY NOTE FOR 2 CHRONICLES 23:15 they laid hands on her. The scene may be read in two ways, as the text note indicates. Probably Athaliah walks out of the temple (note “went,” not “was brought”). As one whose philosophy takes “might” to be “right,” she recognizes the inevitability of her doom. BACK TO 2 CHRONICLES 23:15

STUDY NOTE FOR 2 CHRONICLES 23:16 made a covenant. See note on 15:12. This acknowledges the Lord’s sovereignty in all matters pertaining to the kingdom and leads to the eradication of Baal worship in Jerusalem. BACK TO 2 CHRONICLES 23:16

STUDY NOTE FOR 2 CHRONICLES 23:17 house of Baal. Probably a shrine to Baal erected for Athaliah (see 1 Kin. 11:1–8). BACK TO 2 CHRONICLES 23:17

STUDY NOTE FOR 2 CHRONICLES 23:18, 19 This account emphasizes more than 2 Kin. 11:18 that the new temple order under Jehoiada and Joash is according to Mosaic and Davidic design. This provides an obvious lesson for the restored community regarding worship in the second temple. BACK TO 2 CHRONICLES 23:18, 19

STUDY NOTE FOR 2 CHRONICLES 23:21 quiet. See note on 1 Chr. 22:9. BACK TO 2 CHRONICLES 23:21

STUDY NOTES FOR 2 CHRONICLES 24

STUDY NOTE FOR 2 CHRONICLES 24:1–27 Joash reigned 835–796 B.C. This account should be compared with 2 Kin. 12, to which vv. 15–22 are a lengthy supplement. The Chronicler carefully notes the watershed in Joash’s reign, which occurs at the death of Jehoiada, so that Joash’s reign is described in two periods: years of faithful obedience (vv. 1–16) and years of treachery ending in assassination (vv. 17–27). This account is followed by those of two other reigns, Amaziah (ch. 25) and Uzziah (ch. 26), where good beginnings are not maintained and later disobedience leads to disgrace and failure. BACK TO 2 CHRONICLES 24:1

STUDY NOTE FOR 2 CHRONICLES 24:2 all the days of Jehoiada. Joash’s positive accomplishments are the result of the influence of Jehoiada (24:14). After Jehoiada’s death, Joash turns away from the Lord (24:17–19; see 26:5). The Chronicler illustrates the importance of mutual support between king and priest (22:10–23:21 and 24:1–27 notes). BACK TO 2 CHRONICLES 24:2

STUDY NOTE FOR 2 CHRONICLES 24:4 After this. The evidence of 2 Kin. 12:6 locates Joash’s initial concern for refurbishing the temple sometime before the twenty-third year of his reign. Since the Levites do not act by then (possibly because they do not wish temple donations diverted from their own upkeep, see 2 Kin. 12:7), the king takes further steps to move the work forward by allowing donations to be made at the temple itself (vv. 8–10). BACK TO 2 CHRONICLES 24:4

STUDY NOTE FOR 2 CHRONICLES 24:5 the priests and the Levites. Chronicles (23:18, 19 note) emphasizes the need for proper Levitical order more than 2 Kin. 12:1–3.

money ... from year to year. This requirement is the half-shekel tax of Ex. 30:11–16; 38:24–26 (see 24:9). BACK TO 2 CHRONICLES 24:5

STUDY NOTE FOR 2 CHRONICLES 24:6, 9 Moses ... laid on Israel. See note on 1 Chr. 16:40. BACK TO 2 CHRONICLES 24:6, 9

STUDY NOTE FOR 2 CHRONICLES 24:7 the sons of Athaliah. She has no offspring. These men are her followers, who have adopted her practices and have desecrated the temple. BACK TO 2 CHRONICLES 24:7

STUDY NOTE FOR 2 CHRONICLES 24:10–12 The generous and joyful giving of the officials and people is a good example for those engaged in restoring temple worship after the exile (1 Chr. 29:1–9 note). BACK TO 2 CHRONICLES 24:10

STUDY NOTE FOR 2 CHRONICLES 24:15–16 The death of Jehoiada marks the turning point in Joash’s career. His contribution to the life of the nation is recognized by according him the equivalent of a state funeral. BACK TO 2 CHRONICLES 24:15

STUDY NOTE FOR 2 CHRONICLES 24:17 the king listened to them. He gives his consent to the proposals of the princes and leaders of Judah that Canaanite worship should again be permitted. Joash is portrayed as being easily influenced by those around him. BACK TO 2 CHRONICLES 24:17

STUDY NOTE FOR 2 CHRONICLES 24:18, 20, 24 abandoned ... forsaken ... forsaken ... forsaken. The repetition of the same Hebrew verb denotes action contrary to the terms of the covenant. When the people and their kings are no longer obedient to the Lord and fail to observe His requirements, He treats them (temporarily) as though they have no covenant affiliation to Him in order to force them to reconsider and amend their apostate behavior. See note on 1 Chr. 28:9. BACK TO 2 CHRONICLES 24:18

STUDY NOTE FOR 2 CHRONICLES 24:19 prophets ... they would not pay attention. Apostasy is tied to the rejection of God’s prophets (20:20 note), whom He sends to warn His rebellious people of their need to repent. BACK TO 2 CHRONICLES 24:19

STUDY NOTE FOR 2 CHRONICLES 24:20 clothed Zechariah. Not Zechariah son of Berechiah, author of the prophecy (Zech. 1:1). This priest, Joash’s cousin, is divinely inspired to warn the people of their error. For “clothed,” see note on 1 Chr. 12:18. BACK TO 2 CHRONICLES 24:20

STUDY NOTE FOR 2 CHRONICLES 24:21 by command of the king. Joash refuses to heed the warning and is responsible for the death of the son of his uncle who did so much for him. Zechariah’s assassins have no scruples for the sanctity of the temple (cf. 23:14). BACK TO 2 CHRONICLES 24:21

STUDY NOTE FOR 2 CHRONICLES 24:22 kindness. Rendered “steadfast love” elsewhere. Jehoiada had acted faithfully.

May the LORD see and avenge. While this sentiment is often contrasted unfavorably with NT attitudes (Luke 23:34; Acts 7:60), there is no contradiction with NT teaching because it is divinely acknowledged in what follows. BACK TO 2 CHRONICLES 24:22

STUDY NOTE FOR 2 CHRONICLES 24:23 At the end of the year. In the spring, when ancient armies usually campaign. The vengeance of the Lord that Zechariah invoked is not long in coming. Chronicles frequently mentions military defeat as the judgment of God against sin (1 Chr. 10; 2 Chr. 13:1–16; 18:33, 34; 21:16, 17; 25:14–24; 28:1–5; 33:1–11). Here the impact of the invasion particularly affects “the princes of the people,” most probably the group that initiated the return to paganism in v. 17. BACK TO 2 CHRONICLES 24:23

STUDY NOTE FOR 2 CHRONICLES 24:24 Judah had forsaken. The tables are turned against Judah as was threatened in the covenant (Deut. 28:25; 32:30; 1 Chr. 28:9 note). BACK TO 2 CHRONICLES 24:24

STUDY NOTE FOR 2 CHRONICLES 24:25 not ... in the tombs of the kings. Joash is not accorded the honor extended to his guardian Jehoiada (v. 16). BACK TO 2 CHRONICLES 24:25

STUDY NOTE FOR 2 CHRONICLES 24:26 Ammonite ... Moabite. Jehoshaphat earlier defeated Ammon and Moab (20:1 note). This information about their nationality is not noted in Kings, but it is significant in terms of the opposition being encountered in the Chronicler’s time. BACK TO 2 CHRONICLES 24:26

STUDY NOTE FOR 2 CHRONICLES 24:27 Story of the Book of the Kings. See Introduction to 1 Chronicles: Literary Features. BACK TO 2 CHRONICLES 24:27

STUDY NOTES FOR 2 CHRONICLES 25

STUDY NOTE FOR 2 CHRONICLES 25:1–28 The account of Amaziah’s reign (796–767 B.C.) should be compared with 2 Kin. 14. Note that the details of the mercenaries and the war against Edom are recorded only in Chronicles (vv. 5–16). The Chronicler shows how foreign alliances, response to prophetic instruction, and idolatry affect Israel’s military security. The account describes fidelity and infidelity, much as in the reports about Joash (22:10–24:27) and Uzziah (ch. 26).

25:1–13 Amaziah. He is not devoted wholeheartedly to the Lord, but he responds properly to prophetic warning (20:20 note). Details of Amaziah’s halfheartedness are not recorded here (see 2 Kin. 14:4). BACK TO 2 CHRONICLES 25:1

STUDY NOTE FOR 2 CHRONICLES 25:4 Book of Moses. See 1 Chr. 16:40. In observing this limitation, which does not accord with the way vengeance is taken in the nations surrounding Judah, Amaziah honors the requirements of the Lord. BACK TO 2 CHRONICLES 25:4

STUDY NOTE FOR 2 CHRONICLES 25:5, 6 300,000 ... 100,000. For these large numbers, see note on 1 Chr. 12:23. Because of earlier losses, the numbers are lower than they had been previously (see 14:8; 17:14). BACK TO 2 CHRONICLES 25:5, 6

STUDY NOTE FOR 2 CHRONICLES 25:7 man of God. A prophet who speaks for God. His name is not recorded.

do not let the army of Israel go. Using mercenaries from the north is tantamount to a foreign alliance, a course of action that is consistently condemned by the prophets (16:2 note).

the LORD is not with Israel. Abijah voiced a similar opinion concerning the northern kingdom (13:9, 10). BACK TO 2 CHRONICLES 25:7

STUDY NOTE FOR 2 CHRONICLES 25:8 God has power. In typical fashion, the unnamed man of God proclaims the need to rely solely upon divine power in battle (16:2 note). BACK TO 2 CHRONICLES 25:8

STUDY NOTE FOR 2 CHRONICLES 25:10 angry with Judah. Although Amaziah obeys the prophetic word, the northern mercenaries are angry. Though they received some payment, they have lost their chance to gain spoils (see v. 13). BACK TO 2 CHRONICLES 25:10

STUDY NOTE FOR 2 CHRONICLES 25:11 Valley of Salt. Possibly a reference to the area south of the Dead Sea (1 Chr. 18:12).

men of Seir. Edomites. BACK TO 2 CHRONICLES 25:11

STUDY NOTE FOR 2 CHRONICLES 25:12 a rock. Possibly a reference to Sela, the Edomite capital, which was captured at this time (2 Kin. 14:7).

all dashed to pieces. Amaziah follows Mosaic instructions for holy war (Deut. 20:13–18). His obedience is rewarded with victory. BACK TO 2 CHRONICLES 25:12

STUDY NOTE FOR 2 CHRONICLES 25:13 Samaria. An unidentified town in Judah, not the better-known capital of the northern kingdom. The area involved is near the border with the north. BACK TO 2 CHRONICLES 25:13

STUDY NOTE FOR 2 CHRONICLES 25:14 brought the gods. In contrast with Amaziah’s earlier obedience (v. 12), he now disobeys Mosaic instructions (Ex. 20:3; Deut. 7:25) and David’s example (1 Chr. 14:12), bringing the Edomite gods to Jerusalem. His action is breathtakingly perverse. He abandons the God who has given him victory and worships the gods of those he defeated (perhaps with the intention of placating them). BACK TO 2 CHRONICLES 25:14

STUDY NOTE FOR 2 CHRONICLES 25:15, 16 In contrast with his earlier repentance at the prophetic word (25:7–10), Amaziah rebuffs the prophet and receives a stern warning (20:20 note).

25:16 God has determined to destroy you. See note on 1 Chr. 28:9. BACK TO 2 CHRONICLES 25:15, 16

STUDY NOTE FOR 2 CHRONICLES 25:17–19 Amaziah reacts to the Israelite raids on his territory (v. 13) by challenging the Israelite king, Joash/Jehoash (793–753 B.C.), to fight. Joash responds at first with a parable in which he compares Amaziah to a thistle seeking a favor from himself as a mighty cedar. A wild beast is a reference to the marauding soldiers. Joash argues that Amaziah has become bigheaded and should be content to stay at home. BACK TO 2 CHRONICLES 25:17

STUDY NOTE FOR 2 CHRONICLES 25:20 it was of God. The sovereignty of God includes hardening the hearts of sinners so that they no longer respond to warnings (1 Chr. 21:1 note; see also Ex. 3:19; 4:12; 7:3, 4). BACK TO 2 CHRONICLES 25:20

STUDY NOTE FOR 2 CHRONICLES 25:21 Beth-shemesh. West of Bethlehem. BACK TO 2 CHRONICLES 25:21

STUDY NOTE FOR 2 CHRONICLES 25:22–24 The defeat of Amaziah contrasts with his earlier victory (vv. 11–13). BACK TO 2 CHRONICLES 25:22

STUDY NOTE FOR 2 CHRONICLES 25:23 from the Ephraim Gate to the Corner Gate. From the northwest corner of the city wall to the northeast corner. BACK TO 2 CHRONICLES 25:23

STUDY NOTE FOR 2 CHRONICLES 25:26 Book of the Kings. See Introduction to 1 Chronicles: Literary Features. BACK TO 2 CHRONICLES 25:26

STUDY NOTE FOR 2 CHRONICLES 25:27 Amaziah’s folly leads to plotting against him by unspecified parties. His flight to Lachish (thirty miles [40 km] southwest of Jerusalem) is insufficient to extricate him from their hands. BACK TO 2 CHRONICLES 25:27

STUDY NOTES FOR 2 CHRONICLES 26

STUDY NOTE FOR 2 CHRONICLES 26:1–23 The Chronicler adds a long section (vv. 5–20) to the brief notices about Uzziah in 2 Kin. 14, 15. His account is in four stages: rise to power (vv. 1, 2); obedience and blessing (vv. 3–15); disobedience and curse (vv. 16–20); summary and death (vv. 22, 23).

26:1 Uzziah. Uzziah reigned 792/791–740 B.C.. In 2 Kings he is frequently, but not always, called “Azariah.” The chronology of his reign is best understood as presenting him at the age of sixteen as co-regent with his father in 791 B.C., an arrangement that lasts until 767 B.C., when Uzziah begins to rule in his own name. His reign ends with another co-regency (see 27:1 note). The preposition translated “instead of” may also mean “below, underneath.” BACK TO 2 CHRONICLES 26:1

STUDY NOTE FOR 2 CHRONICLES 26:2 Eloth. Or Elath. This port on the Gulf of Aqaba was repossessed by Edom during Jehoram’s reign (21:8–10). BACK TO 2 CHRONICLES 26:2

STUDY NOTE FOR 2 CHRONICLES 26:4 according to ... his father Amaziah. The historian compares Uzziah with his father, whose reign was also divided between blessing and curse. The Chronicler again omits the notice in Kings about the failure to remove the high places (2 Kin. 15:4). BACK TO 2 CHRONICLES 26:4

STUDY NOTE FOR 2 CHRONICLES 26:5 seek God ... sought the LORD. See note on 7:14.

in the days of Zechariah. An unknown royal advisor, unlikely the Zechariah named in Is. 8:2, since “in the days of” suggests that Zechariah died during Uzziah’s reign and so he could not have been an advisor to his grandson Ahaz (king at the time of Is. 8; see Is. 7:1). Joash was obedient as long as Jehoiada was alive, and Uzziah does well under Zechariah’s tutelage (24:2 note).

God made him prosper. Covenant obedience brings covenant blessing. Both Israel under Jeroboam II and Judah enjoy a period of prosperity at this time. Uzziah focuses on territory to the south of Judah. BACK TO 2 CHRONICLES 26:5

STUDY NOTE FOR 2 CHRONICLES 26:6–15 Uzziah is blessed in international conflict (vv. 6–8), domestic affairs (vv. 9, 10), and military strength (vv. 11–15). BACK TO 2 CHRONICLES 26:6

STUDY NOTE FOR 2 CHRONICLES 26:7 Meunites. Uzziah’s blessing recalls Jehoshaphat’s victory (20:1–30). BACK TO 2 CHRONICLES 26:7

STUDY NOTE FOR 2 CHRONICLES 26:8 Ammonites. See note on 1 Chr. 19:1. BACK TO 2 CHRONICLES 26:8

STUDY NOTE FOR 2 CHRONICLES 26:9 Uzziah built. A reversal of the destruction in Amaziah’s defeat (25:23). See note on 1 Chr. 11:5. BACK TO 2 CHRONICLES 26:9

STUDY NOTE FOR 2 CHRONICLES 26:13 307,500. For the large number, see note on 1 Chr. 12:23. BACK TO 2 CHRONICLES 26:13

STUDY NOTE FOR 2 CHRONICLES 26:16–20 This episode shows the Lord’s judgment against Uzziah’s pride. As with Rehoboam (12:1), initial success leads to disregard for God and His law. Uzziah’s leprosy is mentioned only briefly in 2 Kin. 15:5. It may be that Uzziah is claiming to be a priest-king similar to those in surrounding nations and is punished for his presumption and faithlessness. For “unfaithful,” see note on 1 Chr. 2:7.

26:16 when he was strong. Moses warned Israel to be careful not to let success make them proud and self-reliant (Deut. 8:10–18). BACK TO 2 CHRONICLES 26:16

STUDY NOTE FOR 2 CHRONICLES 26:17 Azariah. An otherwise unknown chief priest. He and eighty courageous priests deliver God’s judgment to Uzziah. The Chronicler highlights for a third time the role of priests as instructors of royalty (24:2 and note). BACK TO 2 CHRONICLES 26:17

STUDY NOTE FOR 2 CHRONICLES 26:18 for the priests. Burning incense is restricted to the priests in Mosaic legislation (Ex. 30:7–9; Num. 16:39, 40). See theological note “Civil Government” on p. 2004. BACK TO 2 CHRONICLES 26:18

STUDY NOTE FOR 2 CHRONICLES 26:19 Uzziah was angry. He refuses to accept the rebuke of the priests and to repent. It is this obduracy that leads to his being struck with a skin disease, which entails ceremonial uncleanness. BACK TO 2 CHRONICLES 26:19

STUDY NOTE FOR 2 CHRONICLES 26:21 excluded from the house of the LORD. Uzziah is quarantined and kept out of the temple, in accordance with the law of Moses (Lev. 13:46; Num. 5:1–4). BACK TO 2 CHRONICLES 26:21

STUDY NOTE FOR 2 CHRONICLES 26:22 Isaiah the prophet ... wrote. See Introduction to 1 Chronicles: Literary Features. The Chronicler notes that Isaiah also records Hezekiah’s reign (32:32), though that reference, unlike the one here, may refer to his canonical prophecy. BACK TO 2 CHRONICLES 26:22

STUDY NOTE FOR 2 CHRONICLES 26:23 in the burial field. Uzziah is buried away from the royal family in relative dishonor because of the curse of leprosy. BACK TO 2 CHRONICLES 26:23

STUDY NOTES FOR 2 CHRONICLES 27

STUDY NOTE FOR 2 CHRONICLES 27:1–9 In contrast to the records from Joash to Uzziah, where each reign has a balance of obedience and disobedience (22:10–24:27 note), the Chronicler’s evaluation of Jotham is fully positive. This is followed with a negative treatment of Ahaz (ch. 28). Chronicles points out that faithfulness to God is the way to success in construction projects and military conflict, providing a vital lesson for the postexilic community trying to rebuild life in the Promised Land. The Chronicler draws on 2 Kin. 15:32–38, with additional material from other sources in vv. 3–6.

27:1 Jotham ... sixteen years. Reigned 750–732 B.C. Jotham reigned during the period of his father Uzziah’s leprosy (750–740 B.C..) and had co-regency with his son Ahaz (735–732 B.C.). For six years he was the sole monarch. The figure “sixteen years” here and in v. 8 probably refers to his co-regency with his father and his independent reign. Adding his four years with Ahaz, who probably took over the reins of government, brings the total to twenty years (2 Kin. 15:30). BACK TO 2 CHRONICLES 27:1

STUDY NOTE FOR 2 CHRONICLES 27:2 did not enter the temple. Unlike his father Uzziah, Jotham does not violate priestly regulations (26:18 note).

the people still followed corrupt practices. The historian explains that the people and not Jotham are guilty of continuing corruption (see 2 Kin. 15:35), probably meaning worship at the high places. BACK TO 2 CHRONICLES 27:2

STUDY NOTE FOR 2 CHRONICLES 27:3 upper gate. Jotham rebuilds this gate on the north side of the temple.

wall of Ophel. To the south of the temple. Ophel is the northern part of the original city of David. BACK TO 2 CHRONICLES 27:3

STUDY NOTE FOR 2 CHRONICLES 27:5, 6 This record of victory over the Ammonites highlights God’s approval of Jotham. The payment for three years may be in compensation for tribute previously withheld, or it may indicate that attacks on Judah from the north occur because Jotham’s attention has been diverted from enforcing these payments. BACK TO 2 CHRONICLES 27:5, 6

STUDY NOTE FOR 2 CHRONICLES 27:7 in the Book of the Kings. See Introduction to 1 Chronicles: Literary Features. BACK TO 2 CHRONICLES 27:7

STUDY NOTES FOR 2 CHRONICLES 28

STUDY NOTE FOR 2 CHRONICLES 28:1–27 The account of Ahaz in 2 Kin. 16 is supplemented here, esp. in vv. 5–21. Ahaz’s reign contrasts sharply with his father’s (ch. 27 note), and the account focuses on how his infidelity led to military defeat.

28:1 Ahaz. Ahaz reigned together with Jotham, 735–732 B.C.., and then as sole monarch for sixteen years, 732–715 B.C.. If he was twenty when he took office, he was thirty-six when he died, and he would have been only eleven when his son Hezekiah was born (29:1). Some ancient sources give the figure “twenty-five” instead of “twenty” for his age at succession.

did not do what was right. Ahaz possesses no redeeming features; his reign is one of utter disaster from the beginning. BACK TO 2 CHRONICLES 28:1

STUDY NOTE FOR 2 CHRONICLES 28:2 the ways of the kings of Israel. As regards their religious policy of adopting Canaanite practices. In this Ahaz goes farther than others. BACK TO 2 CHRONICLES 28:2

STUDY NOTE FOR 2 CHRONICLES 28:3 Valley of the Son of Hinnom. To the south of Jerusalem, outside the city walls. Later known as Gehenna. In Ahaz’s day, the site is used by Jerusalem for rubbish disposal, and there are many fires there.

burned his sons. Ahaz’s apostasy is so complete that he practices human sacrifice. See Lev. 18:21; Deut. 12:31; 18:10; 2 Kin. 16:3; 17:17; 21:6; 23:10; 2 Chr. 33:6; Ps. 106:37, 38; Is. 57:5; Jer. 7:30, 31; 19:5; 32:35; Ezek. 16:20, 21. Human sacrifice is characteristic of the worship of the Ammonite god Molech. Though 2 Kin. 16:3 has simply “son,” the plural “sons” is also found in some early Greek manuscripts. BACK TO 2 CHRONICLES 28:3

STUDY NOTE FOR 2 CHRONICLES 28:5–15 Ahaz is defeated in battle as a divine judgment on his flagrant apostasy (v. 5).

28:5 king of Syria ... king of Israel. Rezin (king of Syria) and Pekah (king of Israel) join forces against Ahaz (2 Kin. 16:5, 6; Is. 7:1–17). BACK TO 2 CHRONICLES 28:5

STUDY NOTE FOR 2 CHRONICLES 28:9 Samaria. Turning from his usual focus on the southern kingdom (Judah), the Chronicler reports that citizens of Samaria, capital of the northern kingdom, obey when a prophet speaks to them. This obedience is an instructive contrast to the apostasy of Judah, the southern kingdom.

Oded. An otherwise unknown prophet, and not the same Oded as in 2 Chr. 15:1. BACK TO 2 CHRONICLES 28:9

STUDY NOTE FOR 2 CHRONICLES 28:11 your relatives. Lit. “your brothers.” Oded still acknowledges the bond that links north and south. BACK TO 2 CHRONICLES 28:11

STUDY NOTE FOR 2 CHRONICLES 28:15 The treatment accorded to the captives by these high-ranking men from Samaria is echoed in the parable of the good Samaritan (Luke 10:30–37). It is ironic that Israel listens to the Lord and His prophet, whereas Judah and its king are set on going their own way. BACK TO 2 CHRONICLES 28:15

STUDY NOTE FOR 2 CHRONICLES 28:16 Ahaz is thoroughly shaken by events (Is. 7:2) and decides to negotiate with the king of Assyria, Tiglath-pileser III (745–727 B.C.), to intervene on his behalf. In addition to the hostility of Syria (Aram) and Israel to the north, Ahaz faces the Edomites to the south and east (v. 17) and the Philistines to the southwest (v. 18). BACK TO 2 CHRONICLES 28:16

STUDY NOTE FOR 2 CHRONICLES 28:19, 22 very unfaithful ... yet more faithless. See note on 1 Chr. 2:7. BACK TO 2 CHRONICLES 28:19

STUDY NOTE FOR 2 CHRONICLES 28:20 afflicted him. Inviting Assyrian help proves disastrous. Though Judah is not occupied by the Assyrians at this point, and though Assyrian advances against the alliance of Damascus and Samaria remove the northern threat, Judah has to pay tribute, and the spiritual blight from the Assyrian connection is devastating. BACK TO 2 CHRONICLES 28:20

STUDY NOTE FOR 2 CHRONICLES 28:21 took ... from the house of the LORD. See note on 16:2.

did not help him. Tiglath-pileser’s intervention gives temporary relief to Judah from the threats of Syria and Israel (2 Kin. 16:7–9), but Judah becomes subservient to Assyria. BACK TO 2 CHRONICLES 28:21

STUDY NOTE FOR 2 CHRONICLES 28:22 his distress. The blows that come upon Ahaz in God’s providence do not induce in him a spirit of repentance but rather one of intensified spiritual hardness and obstinacy. BACK TO 2 CHRONICLES 28:22

STUDY NOTE FOR 2 CHRONICLES 28:23 gods of the kings of Syria. Ahaz visits Damascus (2 Kin. 16:10–16), but it is baffling why he chooses to worship the gods of a people who have been conquered by the Assyrians. BACK TO 2 CHRONICLES 28:23

STUDY NOTE FOR 2 CHRONICLES 28:24, 25 Ahaz’s changes in the temple are discussed further in 2 Kin. 16:17–18. BACK TO 2 CHRONICLES 28:24

28:25 made high places. See note on 21:11. BACK TO 2 CHRONICLES 28:25

STUDY NOTE FOR 2 CHRONICLES 28:26 the Book of the Kings. See Introduction to 1 Chronicles: Literary Features. BACK TO 2 CHRONICLES 28:26

STUDY NOTE FOR 2 CHRONICLES 28:27 not ... tombs. A note of dishonor. See note on 21:19. BACK TO 2 CHRONICLES 28:27

STUDY NOTES FOR 2 CHRONICLES 29

STUDY NOTE FOR 2 CHRONICLES 29:1–36:23 The reign of Hezekiah (c. 727–c. 696 B.C.; cf. 2 Kin. 18:1, 2; 21:1 notes; Is. 36:1 note) begins a new era in the history of Israel and Judah. The northern kingdom has been destroyed by the Assyrians, and only Judah remains. Hezekiah is portrayed as bringing together representatives from both kingdoms so as to form a single, reunited kingdom with one king and one temple in Jerusalem.

29:1 Hezekiah. The Chronicler devotes more attention to Hezekiah than to any other king except David and Solomon. He uses material from 2 Kin. 18–20, but he supplements it extensively with other details, including an lengthy account of Hezekiah’s temple reforms and Passover celebration (29:3–31:1). Hezekiah’s reign appears as a return to the glory of Solomon’s kingdom. In particular, Hezekiah’s Passover reunites the separated kingdoms under a Davidic king. This anticipates the future that the Chronicler believes awaits the restored people in postexilic Israel. BACK TO 2 CHRONICLES 29:1

STUDY NOTE FOR 2 CHRONICLES 29:2 The Chronicler’s assessment of Hezekiah is totally positive, and he passes quickly over Hezekiah’s failings as not relevant to the lessons from history he is trying to teach. Although David is mentioned here, the Chronicler repeatedly compares Hezekiah to Solomon. BACK TO 2 CHRONICLES 29:2

STUDY NOTE FOR 2 CHRONICLES 29:3 In the first year ... in the first month. Hezekiah ruled as junior partner with his father Ahaz for fourteen years from 729 B.C. As soon as he becomes sole ruler in 715 B.C., Hezekiah reverses the actions of his father, Ahaz (28:25 note), and restores the gold ornamentation stripped from the temple doors (2 Kin. 16:8, 9). BACK TO 2 CHRONICLES 29:3

STUDY NOTE FOR 2 CHRONICLES 29:4 Chronicles typically gives attention to matters concerning the priests and Levites (1 Chr. 6:1 note).

29:4–11 Hezekiah’s speech stands in contrast with Abijah’s earlier assessments (13:6–12 notes). Judah is no longer different from Israel; both have forsaken God. Judah must repent as well. BACK TO 2 CHRONICLES 29:4

STUDY NOTE FOR 2 CHRONICLES 29:6 unfaithful ... forsaken. Two key terms in the Chronicler’s vocabulary, for which see notes on 1 Chr. 2:7 and 1 Chr. 28:9, respectively. BACK TO 2 CHRONICLES 29:6

STUDY NOTE FOR 2 CHRONICLES 29:7 shut the doors. As Ahaz did (28:24). BACK TO 2 CHRONICLES 29:7

STUDY NOTE FOR 2 CHRONICLES 29:8 on Judah and Jerusalem. Hezekiah asserts that Judah and Jerusalem are under the curse of God for their neglect of the temple. BACK TO 2 CHRONICLES 29:8

STUDY NOTE FOR 2 CHRONICLES 29:9 in captivity. During the reign of Ahaz, many from Judah were taken into exile by the Syrians (28:5–8) and Edomites (28:17). These events foreshadowed the Babylonian captivity to come (36:15–23), making the reign of Hezekiah a persuasive example for restoration after exile. BACK TO 2 CHRONICLES 29:9

STUDY NOTE FOR 2 CHRONICLES 29:10 in my heart. The anger of God turns Hezekiah toward Him in repentance, not away from Him in fear.

make a covenant. Hezekiah proposes that the people reaffirm their commitment to the Sinai covenant. See note on 15:12. BACK TO 2 CHRONICLES 29:10

STUDY NOTE FOR 2 CHRONICLES 29:12–14 The Chronicler mentions representatives of the three divisions of the tribe of Levi (v. 12) and the three families of singers (vv. 13, 14). Hezekiah’s reforms are widely supported by the Levites and in accordance with the order established under David and Solomon (1 Chr. 6:1 note). BACK TO 2 CHRONICLES 29:12

STUDY NOTE FOR 2 CHRONICLES 29:13 Elizaphan. A prominent leader of the Kohathites (Num. 3:30). BACK TO 2 CHRONICLES 29:13

STUDY NOTE FOR 2 CHRONICLES 29:16 priests went into the inner part. The historian offers these details to demonstrate that Hezekiah’s renovation is in strict accordance with Mosaic legislation. BACK TO 2 CHRONICLES 29:16

STUDY NOTE FOR 2 CHRONICLES 29:17 on the sixteenth day. Two days after the regular date of the Passover. BACK TO 2 CHRONICLES 29:17

STUDY NOTE FOR 2 CHRONICLES 29:20–36 Hezekiah’s dedication of the temple is reported in three parts: sacrifices brought by the leaders (vv. 20–24), arrangement of music (vv. 25–30), and sacrifices brought by the people (vv. 31–36). BACK TO 2 CHRONICLES 29:20

STUDY NOTE FOR 2 CHRONICLES 29:21 for the kingdom ... sanctuary ... Judah. Sacrifices are made on behalf of the royal family, the priests and Levites, and the people. All three groups are involved in the apostasy under Ahaz (2 Kin. 16). BACK TO 2 CHRONICLES 29:21

STUDY NOTE FOR 2 CHRONICLES 29:24 all Israel. In connection with the reunited kingdom (chs. 29–36), the expression “all Israel” (30:1; 31:1; 35:3) refers to both Judah and the refugees from the northern tribes (1 Chr. 11:1 note; 2 Chr. 10:1 note). Hezekiah orders sacrifices to be offered not for Judah only (v. 21) but for all the descendants of Israel. This desire to unite is clearly expressed in his arrangements for the Passover (30:1–6). BACK TO 2 CHRONICLES 29:24

STUDY NOTE FOR 2 CHRONICLES 29:25 cymbals, harps, and lyres. See note on 1 Chr. 15:16. BACK TO 2 CHRONICLES 29:25

STUDY NOTE FOR 2 CHRONICLES 29:31 bring sacrifices. After the sacrifices are offered on behalf of the community as a whole, individuals are invited to bring personal offerings. BACK TO 2 CHRONICLES 29:31

STUDY NOTE FOR 2 CHRONICLES 29:32–35 These sacrifices are fewer in number but still a reminder of what Solomon offered when the temple was dedicated (7:4–6). BACK TO 2 CHRONICLES 29:32

STUDY NOTE FOR 2 CHRONICLES 29:36 came about suddenly. The restoration of the temple takes less than three weeks (vv. 3, 17), evidence that God is working in the people. BACK TO 2 CHRONICLES 29:36

STUDY NOTES FOR 2 CHRONICLES 30

STUDY NOTE FOR 2 CHRONICLES 30:1 the Passover. Kings emphasizes the Passover under Josiah (2 Kin. 23:21–23) without discussing the celebration arranged by Hezekiah. The Chronicler exalts this celebration that reunites the northern and southern tribes in temple worship. Such reunion is recorded because of its striking relevance for those working for the restoration of Israel in the time after the return of the exiles from Babylon. BACK TO 2 CHRONICLES 30:1

STUDY NOTE FOR 2 CHRONICLES 30:2 king ... princes ... all the assembly. Hezekiah follows the good example of David (1 Chr. 13:1).

the second month. Normally, the Passover and the feast of Unleavened Bread are observed in the first month (Ex. 12:2, 6; Deut. 16:1–8; see 2 Chr. 35:1). However, exceptions are made for travelers or those who are unclean during the designated time of celebration (Num. 9:9–13). Hezekiah applies the exception generously to the entire nation (v. 3). BACK TO 2 CHRONICLES 30:2

STUDY NOTE FOR 2 CHRONICLES 30:5 from Beersheba to Dan. From the southern to the northern extremities of the land, including the territory of the former northern kingdom of Israel. BACK TO 2 CHRONICLES 30:5

STUDY NOTE FOR 2 CHRONICLES 30:6–9 Hezekiah sends the same letter to both Israel and Judah (v. 6), addressing them as “Israel,” the covenant community. His letter contrasts with Abijah’s speech to the northern kingdom (13:4–12). By Hezekiah’s day, Judah and Israel are both in need of repentance and renewal.

30:6 return to the LORD. See note on 7:14.

the remnant of you who have escaped. The Chronicler uses this terminology in a technical sense, meaning those who have been spared by God to represent the continuation of the nation. BACK TO 2 CHRONICLES 30:6

STUDY NOTE FOR 2 CHRONICLES 30:7 faithless. See note on 1 Chr. 2:7. BACK TO 2 CHRONICLES 30:7

STUDY NOTE FOR 2 CHRONICLES 30:9 compassion ... return to this land. Hezekiah recalls Solomon’s dedicatory prayer (6:36–39). His concern for the return of those who were taken into exile is instructive for anyone hoping to see the nation restored in the time after the Babylonian exile (Zech. 8:7, 8). BACK TO 2 CHRONICLES 30:9

STUDY NOTE FOR 2 CHRONICLES 30:10 Zebulun. The tribal territory is in the south of Galilee. BACK TO 2 CHRONICLES 30:10

STUDY NOTE FOR 2 CHRONICLES 30:11 However, some men. The presence of some is important, even if not all will come. BACK TO 2 CHRONICLES 30:11

STUDY NOTE FOR 2 CHRONICLES 30:15 ashamed. The devotion and enthusiasm of the people spur the priests and Levites to prepare themselves for their duties. BACK TO 2 CHRONICLES 30:15

STUDY NOTE FOR 2 CHRONICLES 30:16 Law of Moses. See note on 1 Chr. 16:40. BACK TO 2 CHRONICLES 30:16

STUDY NOTE FOR 2 CHRONICLES 30:17–20 In a second departure from standard practice (see v. 2), allowance has to be made for the failure of some to be ritually clean. Hezekiah intercedes for the offenders, and God makes the reunification of the nation possible (see Ex. 32:30–32). BACK TO 2 CHRONICLES 30:17

STUDY NOTE FOR 2 CHRONICLES 30:23–27 Just as Solomon’s temple celebration was extended (7:8, 9), Hezekiah’s feast continues for another week. BACK TO 2 CHRONICLES 30:23

STUDY NOTE FOR 2 CHRONICLES 30:24 Hezekiah ... gave. Hezekiah follows the example of David in supporting the temple at his own expense (1 Chr. 29:3 note; 2 Chr. 35:7, 8 note). The additional animals made available by the king and princes not only permit further sacrifice but also make possible the extension of the celebration because much of a peace offering (v. 22) is returned to the worshiper for consumption. BACK TO 2 CHRONICLES 30:24

STUDY NOTE FOR 2 CHRONICLES 30:25 the sojourners ... the sojourners. Not natives of either kingdom but those of foreign extraction who accept Israelite religion (see Ex. 12:48). BACK TO 2 CHRONICLES 30:25

STUDY NOTE FOR 2 CHRONICLES 30:27 his holy habitation in heaven. Note the similar language in Solomon’s prayer (6:21, 30, 33, 39). BACK TO 2 CHRONICLES 30:27

STUDY NOTES FOR 2 CHRONICLES 31

STUDY NOTE FOR 2 CHRONICLES 31:1 After the fifteen-day festival ends, the worshipers extend their purge of Canaanite idolatry from Jerusalem (30:14) throughout the land, both in Judah and in the former northern kingdom. BACK TO 2 CHRONICLES 31:1

STUDY NOTE FOR 2 CHRONICLES 31:2–21 Apart from 31:20, 21 (see 2 Kin. 18:5–7), this material is not in Kings. This information is particularly pertinent to the Chronicler’s original audience, as he writes at a time when temple worship is being reestablished. The provisions of Hezekiah exemplify the generosity that the returned exiles should have in providing for the needs of the rebuilt temple.

31:2 appointed the divisions of the priests and of the Levites. Hezekiah returns to the order of Solomon (8:14), who followed David’s design (1 Chr. 6:1 note). BACK TO 2 CHRONICLES 31:2

STUDY NOTE FOR 2 CHRONICLES 31:3, 4 the Law of the LORD. See note on 1 Chr. 16:40. BACK TO 2 CHRONICLES 31:3

31:4 he commanded the people. As David did, Hezekiah gives from his treasury before appealing to the people (1 Chr. 29:3 note). BACK TO 2 CHRONICLES 31:4

STUDY NOTE FOR 2 CHRONICLES 31:7 third month ... seventh month. The “third month” is May/June, when the grain harvest begins. The “seventh month” is September/October, when the agricultural year closes with the harvesting of fruit, including grapes and olives. BACK TO 2 CHRONICLES 31:7

STUDY NOTE FOR 2 CHRONICLES 31:11 chambers. Side rooms built round the temple (1 Kin. 6:5, 6). They also need refurbishment so that they can function as storerooms for the surplus tithes. BACK TO 2 CHRONICLES 31:11

STUDY NOTE FOR 2 CHRONICLES 31:16 three years old. Perhaps this refers to the inclusion of children in the distribution of food (see also v. 18). However, because of textual transmission issues, it may be that “three” should be “thirty,” the age of active service in the temple (1 Chr. 23:3 note). See Introduction to 1 Chronicles: Special Issues. BACK TO 2 CHRONICLES 31:16

STUDY NOTE FOR 2 CHRONICLES 31:21 prospered. The Lord rewards Hezekiah for his faithfulness and obedience. He delivers him from invasion (32:1), heals his illness (32:24), forgives his pride (32:26), and gives him wealth (32:27–31). BACK TO 2 CHRONICLES 31:21

STUDY NOTES FOR 2 CHRONICLES 32

STUDY NOTE FOR 2 CHRONICLES 32:1–23 In Kings the account of Sennacherib’s invasion is the most prominent episode of Hezekiah’s reign (2 Kin. 18:17–19:37). Chronicles gives a shorter account, using it to illustrate the divine blessing granted because of fidelity, trust, and prayer. The attack of Sennacherib clearly shows that the Chronicler does not hold to a simplistic doctrine of retribution. His portrait of Hezekiah is of one who acts faithfully and wholeheartedly (31:20, 21) and yet is threatened by enemy invasion.

32:1 Sennacherib. It was in 701 B.C., the fourth year of his reign, that the Assyrian emperor embarked on a campaign to retake Judah. BACK TO 2 CHRONICLES 32:1

STUDY NOTE FOR 2 CHRONICLES 32:3, 4 The water supply is Jerusalem’s weak spot in a siege because the springs are outside the walls. BACK TO 2 CHRONICLES 32:3, 4

STUDY NOTE FOR 2 CHRONICLES 32:5 raised towers upon it. It may be better to follow the Hebrew text: “and raised upon the towers.” Archaeological evidence suggests that these towers were not on top of the walls but were freestanding, between the two walls, designed to protect the water supplies.

the Millo. The filled-in area between the temple area and the old city of David. BACK TO 2 CHRONICLES 32:5

STUDY NOTE FOR 2 CHRONICLES 32:7, 8 Hezekiah’s speech demonstrates his full reliance on divine power to overcome his great enemy. BACK TO 2 CHRONICLES 32:7, 8

STUDY NOTE FOR 2 CHRONICLES 32:9 The Chronicler does not repeat what Kings says about Hezekiah’s payment of tribute to Sennacherib from the treasures of the temple or the Assyrian’s charge that Hezekiah has an alliance with Egypt (2 Kin. 18:14–27). He emphasizes Hezekiah’s virtues.

besieging Lachish. Lachish is an important fortress thirty miles (40 km) southwest of Jerusalem, which defends the approach to the city from that direction. Sennacherib engages in psychological warfare, seeking to depress the morale of the people and to induce an early surrender. He tries to turn Hezekiah’s religious reforms against him by saying that Hezekiah removed sites for worship throughout the land. Furthermore, the gods of other nations were unable to save them before the Assyrians. Why then should the people of Israel expect their God to succeed in that regard? BACK TO 2 CHRONICLES 32:9

STUDY NOTE FOR 2 CHRONICLES 32:20 Hezekiah ... Isaiah ... prayed. For a more detailed account of these events, see 2 Kin. 19:1–34. On the value of prayer in battle, see note on 6:34. BACK TO 2 CHRONICLES 32:20

STUDY NOTE FOR 2 CHRONICLES 32:21 struck him down. This occurred in 681 B.C. BACK TO 2 CHRONICLES 32:21

STUDY NOTE FOR 2 CHRONICLES 32:24–26 See 2 Kin. 20:1–11 for a fuller account of this illness and prayer. BACK TO 2 CHRONICLES 32:24

STUDY NOTE FOR 2 CHRONICLES 32:25 heart was proud. See note on 26:16. BACK TO 2 CHRONICLES 32:25

STUDY NOTE FOR 2 CHRONICLES 32:27–29 very great riches. Hezekiah’s wealth recalls the wealth of Solomon’s kingdom (ch. 1; 9:13–28). BACK TO 2 CHRONICLES 32:27

STUDY NOTE FOR 2 CHRONICLES 32:30 closed the upper outlet. Hezekiah’s tunnel was cut through rock from the Gihon spring to the Pool of Siloam, a distance of 1,777 feet (542 m), by two groups of workers digging from each end and meeting in the middle. BACK TO 2 CHRONICLES 32:30

STUDY NOTE FOR 2 CHRONICLES 32:31 The Chronicler abbreviates the record of 2 Kin. 20:12–19 (see Is. 39), in which Isaiah tells Hezekiah that his treasures will be taken to Babylon. The author, apparently assuming that his postexilic readers are familiar with the account in Kings, leaves out Isaiah’s harsh rebuke.

envoys ... of Babylon. The Babylonian ambassadors come to investigate reports of Hezekiah’s “sign” (v. 24; see 2 Kin. 20:8–11). In Hezekiah’s day, Babylon is part of the Assyrian Empire. Apparently, they desire a military alliance with Hezekiah to support their rebellion against Assyria.

to test him. Hezekiah is tested to see whether he will form an alliance with Babylon. As Kings reports, Hezekiah fails the test (2 Kin. 20:12–19). BACK TO 2 CHRONICLES 32:31

STUDY NOTE FOR 2 CHRONICLES 32:32 written in the vision of Isaiah the prophet. The Chronicler may be referring to the canonical book of Isaiah (called a “vision,” Is. 1:1). BACK TO 2 CHRONICLES 32:32

STUDY NOTES FOR 2 CHRONICLES 33

STUDY NOTE FOR 2 CHRONICLES 33:1–20 This portrait of Manasseh forms a striking contrast with 2 Kin. 21:1–18. The harsh condemnation of Manasseh (2 Kin. 21:10–16) is omitted, and there is instead an account of his exile, repentance, return, and reforms (vv. 11–17). Kings blames Manasseh for the final downfall of Jerusalem (2 Kin. 21:11–15). Knowing this, the Chronicler encourages his readers by demonstrating that even the worst of sinners can be forgiven and restored through repentance, humility, and prayer.

33:1 Manasseh ... fifty-five years. Manasseh reigned 696–642 B.C.., the longest reign of any king in Judah. At first (vv. 1–9), the Chronicler repeats the account of Manasseh’s sin from 2 Kin. 21:1–9. See note on 2 Kin. 21:1. BACK TO 2 CHRONICLES 33:1

STUDY NOTE FOR 2 CHRONICLES 33:2 abominations of the nations. Note the repetition of this theme in v. 9. See the similar evaluation of Ahaz (28:3). Manasseh’s sins are so great that he deserves destruction as much as the Canaanites whom God destroyed during the conquest (Gen. 15:16). BACK TO 2 CHRONICLES 33:2

STUDY NOTE FOR 2 CHRONICLES 33:3 Manasseh learns nothing from his father, reversing Hezekiah’s policies and reverting to heathen worship. To previous catalogues of pagan abominations, he adds the worship of “the host of heaven,” that is, star worship (Deut. 4:19), more an Assyrian than a Canaanite practice. BACK TO 2 CHRONICLES 33:3

STUDY NOTE FOR 2 CHRONICLES 33:4 my name. See v. 7 and note on 6:5. BACK TO 2 CHRONICLES 33:4

STUDY NOTE FOR 2 CHRONICLES 33:6 he burned his sons as an offering. Another terrible similarity between Manasseh and Ahaz (28:3 note; 33:2 note).

fortune-telling. Manasseh indulges in all manner of occultism. Omens are phenomena deemed to be significant indicators of the future. Sorcery attempts to control others through contact with evil spirits. Mediums and necromancers claim to be able to communicate with the dead (see Deut. 18:10–12). BACK TO 2 CHRONICLES 33:6

STUDY NOTE FOR 2 CHRONICLES 33:7 the idol that he had made. An image of the goddess Asherah (2 Kin. 21:7). Setting it up in the temple is Manasseh’s ultimate affront. BACK TO 2 CHRONICLES 33:7

STUDY NOTE FOR 2 CHRONICLES 33:8 Moses. See note on 1 Chr. 16:40. BACK TO 2 CHRONICLES 33:8

STUDY NOTE FOR 2 CHRONICLES 33:9 The Chronicler repeats the evaluation of v. 2. The conduct of Judah has degenerated to the level of the Canaanites, so it is expected that the same fate will befall them. BACK TO 2 CHRONICLES 33:9

STUDY NOTE FOR 2 CHRONICLES 33:10 The LORD spoke. The Chronicler abbreviates the fuller description in 2 Kin. 21:10–15. Despite Judah’s depravity, the Lord continues to deal graciously with them, issuing solemn prophetic warnings. BACK TO 2 CHRONICLES 33:10

STUDY NOTE FOR 2 CHRONICLES 33:11–13 The Chronicler adds a report of Manasseh’s exile, repentance, and return, showing how divine retribution comes speedily upon the king himself.

33:11 the king of Assyria. Either Esarhaddon (681–669 B.C..) or Ashurbanipal (669–627 B.C.), both of whom list Manasseh among their vassals.

hooks. Assyrian cruelty was notorious. Leading a prisoner with hooks through his nostrils, as though he were a stubborn animal, is an attested practice of theirs.

to Babylon. It is possible that Manasseh was involved in the rebellion (652–648 B.C.) of Shamash-Shum-Ukin of Babylon against the Assyrian king Ashurbanipal. Manasseh’s captivity in Babylon and his return to the Promised Land might would have reminded postexilic readers of their own deportation to Babylon and their recent restoration. BACK TO 2 CHRONICLES 33:11

STUDY NOTE FOR 2 CHRONICLES 33:12, 13 Manasseh “entreated the favor of the LORD,” “humbled himself greatly” (v. 12), and “prayed” (v. 13). This is in line with Solomon’s dedicatory prayer (6:36–39) and God’s response to it (7:14 note). BACK TO 2 CHRONICLES 33:12, 13

STUDY NOTE FOR 2 CHRONICLES 33:14–16 For similar reforms, see 17:1–6. These acts of devotion are a significant feature of the Chronicler’s portrait as he speaks to his own generation. Like Manasseh, his generation is living in the aftermath of exile to Babylon; like him, they sinned against God; but by repentance and renewed obedience they too can set their past behind them and rebuild the land.

33:14 The Chronicler notes Manasseh’s building projects as a sign of God’s blessing. From an Assyrian point of view, they are desirable in that they strengthen Judah as a buffer against Egyptian expansion northward.

built. Or “rebuilt” (see 32:5). BACK TO 2 CHRONICLES 33:14

STUDY NOTE FOR 2 CHRONICLES 33:15 all the altars. Kings notes that Josiah must destroy altars Manasseh had erected (2 Kin. 23:12). Apparently, Manasseh’s reforms are incomplete. BACK TO 2 CHRONICLES 33:15

STUDY NOTE FOR 2 CHRONICLES 33:18, 19 Chronicles of the Kings of Israel . . . Chronicles of the Seers. See Introduction to 1 Chronicles: Literary Features. Since the northern kingdom no longer exists at the time Chronicles is written, “Israel” here refers to Judah. BACK TO 2 CHRONICLES 33:18, 19

STUDY NOTE FOR 2 CHRONICLES 33:20 buried him in his house. See note on 21:19. Probably in the palace garden, reflecting the overall wickedness of his reign (v. 19). BACK TO 2 CHRONICLES 33:20

STUDY NOTE FOR 2 CHRONICLES 33:21–25 See 2 Kin. 21:19–26. Amon reigned from 642–640 B.C. He imitates the earlier conduct of his father and does not repent. He is assassinated by his courtiers, who in turn are killed by the people as a whole. BACK TO 2 CHRONICLES 33:21

STUDY NOTES FOR 2 CHRONICLES 34

STUDY NOTE FOR 2 CHRONICLES 34:1–35:27 Josiah’s reign is also recorded in 2 Kin. 22:1–23:30. The Chronicler draws on the account of Josiah’s reforms in Kings, but the order of events differs. Broadly speaking, in Kings Josiah’s reforms are summarized geographically: discovery of the book in the temple (2 Kin. 22:3–23:3); reformation of city and nation (2 Kin. 23:4–20); and Passover celebration at the temple (2 Kin. 23:21–23). The Chronicler orders events chronologically: reforming the city and nation (34:3–7), discovering the book in the temple (34:8–33), and celebrating the Passover (35:1–19). References to the eighth and twelfth years (34:3) and the eighteenth year (34:8; 35:19) indicate that the reforms begin before the discovery of the book.

34:1 Josiah ... thirty-one years. Josiah reigned 640–609 B.C. BACK TO 2 CHRONICLES 34:1

STUDY NOTE FOR 2 CHRONICLES 34:3 while he was yet a boy. In the eighth year of his reign (632 B.C.), he is sixteen years old.

in the twelfth year. In 628 B.C., when he is twenty years old, Josiah begins to reverse the policies of Amon.

he began to purge. Josiah’s removal of idolatry is reported more completely in 2 Kin. 23:4–20. BACK TO 2 CHRONICLES 34:3

STUDY NOTE FOR 2 CHRONICLES 34:5 burned the bones. This desecrates the pagan altars so that they cannot be subsequently brought back into use. BACK TO 2 CHRONICLES 34:5

STUDY NOTE FOR 2 CHRONICLES 34:6, 7 Josiah is able to take this action as Assyrian domination waned throughout his reign and their troops withdrew to their homeland. “All the land of Israel” united in participation in this reform. BACK TO 2 CHRONICLES 34:6, 7

STUDY NOTE FOR 2 CHRONICLES 34:8 in the eighteenth year. That is, 622 B.C., when Josiah is twenty-six years old. As a result of the reforms Josiah has already undertaken, the Book of the Law is found (v. 14). BACK TO 2 CHRONICLES 34:8

STUDY NOTE FOR 2 CHRONICLES 34:12 the Levites. The involvement of the Levites will ensure that Josiah’s reforms are according to the patterns established by David (1 Chr. 6), Solomon (2 Chr. 7:6; 8:14), and Hezekiah (29:2–19).

instruments of music. See note on 1 Chr. 15:16. BACK TO 2 CHRONICLES 34:12

STUDY NOTE FOR 2 CHRONICLES 34:15 the Book of the Law ... of the LORD. Certainly Deuteronomy but possibly the official copy of the whole of the Pentateuch (cf. 2 Kin. 22:8 note). If it has been kept next to the ark, it may be that it is moved with it when Josiah later commands the Levites to restore the ark to the temple (35:3 note). Hilkiah the high priest passes on the scroll to Josiah, who accepts it as the guide for his further reforms (see Ezra 7:6–10; Neh. 8; 9). It is indicative of the extent to which Manasseh’s regime suppressed the Word of God that it is only after twenty years on the throne that a reforming king hears the divine message directly. BACK TO 2 CHRONICLES 34:15

STUDY NOTE FOR 2 CHRONICLES 34:19 tore his clothes. An expression of grief. Josiah is distraught by the curses imposed on covenant breakers, because he knows his people fall under the curse. BACK TO 2 CHRONICLES 34:19

STUDY NOTE FOR 2 CHRONICLES 34:20 the king’s servant. This seems to be the title of a senior post in the royal administration. BACK TO 2 CHRONICLES 34:20

STUDY NOTE FOR 2 CHRONICLES 34:22 the Second Quarter. The new residential zone on the west side of Jerusalem where there has been expansion in Hezekiah’s time to accommodate the population influx from the north after the fall of Samaria. BACK TO 2 CHRONICLES 34:22

STUDY NOTE FOR 2 CHRONICLES 34:23–28 Huldah the prophetess announces divine judgment because of the violation of God’s law, but Josiah’s humility has the effect of postponing disaster (1 Chr. 28:9 note). BACK TO 2 CHRONICLES 34:23

STUDY NOTE FOR 2 CHRONICLES 34:28 to your grave in peace. Although Josiah dies in battle, the land enjoys prosperity and is not invaded throughout his reign. BACK TO 2 CHRONICLES 34:28

STUDY NOTE FOR 2 CHRONICLES 34:30 the Book of the Covenant. Josiah promulgates the law of God to the people and swears that he himself will obey it. He requires the people to join him in this public renewal of God’s relationship with them (v. 32). BACK TO 2 CHRONICLES 34:30

STUDY NOTE FOR 2 CHRONICLES 34:32 he made all ... join in it. Lit. “caused all to stand,” probably as a signal of assent. The absence of any note of wholeheartedness suggests that this may be an enforced consent, not a spontaneous reaction. BACK TO 2 CHRONICLES 34:32

STUDY NOTES FOR 2 CHRONICLES 35

STUDY NOTE FOR 2 CHRONICLES 35:1 Passover. The Passover celebrated in Josiah’s eighteenth year (v. 19), the year in which the temple is refurbished, is mentioned briefly in 2 Kin. 23:21–23 but described here in detail. Like Hezekiah before him (30:1 note), Josiah enthusiastically observes this national celebration in the temple at Jerusalem (see also Ezra 6:19–22).

first month. At the appointed time, unlike Hezekiah’s Passover; see note on 30:2. BACK TO 2 CHRONICLES 35:1

STUDY NOTE FOR 2 CHRONICLES 35:3 all Israel. Includes people from the northern and southern kingdoms. Like Hezekiah, Josiah presides over a reunion of the people (30:1 note).

Put the holy ark. It seems that it was removed from the temple either during Manasseh’s reign for safety or during the refurbishment work. BACK TO 2 CHRONICLES 35:3

STUDY NOTE FOR 2 CHRONICLES 35:4 the writing of David ... and ... Solomon. Josiah’s celebration stands as an example to future generations because it is conducted according to the recognized standards of David and Solomon, a combination the Chronicler also notes in 7:10 and 11:17. BACK TO 2 CHRONICLES 35:4

STUDY NOTE FOR 2 CHRONICLES 35:6 the word of the LORD by Moses. See note on 1 Chr. 16:40. BACK TO 2 CHRONICLES 35:6

STUDY NOTE FOR 2 CHRONICLES 35:7, 8 Josiah follows a pattern similar to David (1 Chr. 29:3 note) and Hezekiah (30:24 note). His contributions are followed by enthusiastic voluntary contributions from others. Again, a significant feature for the Chronicler’s audience. BACK TO 2 CHRONICLES 35:7, 8

STUDY NOTE FOR 2 CHRONICLES 35:9 500 bulls. These are not used for the Passover offerings, which require lambs or goats that must be roasted (v. 13). The bulls here are sacrificed as peace offerings, much of which are eaten by the worshipers (“boiled”; v. 13). BACK TO 2 CHRONICLES 35:9

STUDY NOTE FOR 2 CHRONICLES 35:18 No Passover like it ... since the days of Samuel. The Chronicler makes a similar observation about Hezekiah’s Passover (30:26), but this celebration is greater in the number of animals slain (cf. v. 7 with 30:24) and also in adhering to the set date. BACK TO 2 CHRONICLES 35:18

STUDY NOTE FOR 2 CHRONICLES 35:20 After all this. The passage of time brings us to 609 B.C. when the Assyrian Empire is in its death throes. The capital, Nineveh, falls in 612 B.C. to a coalition that includes the Babylonians. Wanting to check the Babylonian advances, the Egyptians come to help the remaining Assyrian forces.

Josiah went out. His motives are unclear. But even a king who “had prepared the temple” will suffer divine retribution if he ignores the Word of God. Josiah falls in battle because he refuses to obey the divinely directed words of Pharaoh Neco (v. 22). BACK TO 2 CHRONICLES 35:20

STUDY NOTE FOR 2 CHRONICLES 35:21 house with which I am at war. It is not clear why Josiah wants to impede the progress of Pharaoh Neco. He may be entangled in an alliance with Neco’s enemies (see 2 Kin. 23:29). BACK TO 2 CHRONICLES 35:21

STUDY NOTE FOR 2 CHRONICLES 35:22 disguised himself. Like Ahab (18:29) and with similar results.

from the mouth of God. In some way God has conveyed His purposes to the foreign king, as He had to Ahimelech through a dream (Gen. 20:3), but Josiah will not listen.

in the plain of Megiddo. Megiddo is one of the towns that in Josiah’s day dominates the strategic valley of Jezreel, which provides access from the Mediterranean eastward to Galilee and beyond. It is the scene of many battles. BACK TO 2 CHRONICLES 35:22

STUDY NOTE FOR 2 CHRONICLES 35:24 Jerusalem mourned. Despite his final weakness, Josiah has been an honorable king of Judah (21:19 note). BACK TO 2 CHRONICLES 35:24

STUDY NOTE FOR 2 CHRONICLES 35:25 Jeremiah also uttered a lament. This passage (not found in Kings) has been taken as proof that Jeremiah wrote Lamentations, but the identification of that book with the specific lament mentioned here is improbable. Jeremiah may well have written Lamentations (though the book itself does not claim this), but if he did, 35:25 does not provide conclusive evidence of this fact. See Introduction to Lamentations: Author.

to this day. See note on 1 Chr. 4:41. BACK TO 2 CHRONICLES 35:25

STUDY NOTE FOR 2 CHRONICLES 35:27 the Book of the Kings. See Introduction to 1 Chronicles: Literary Features. BACK TO 2 CHRONICLES 35:27

STUDY NOTES FOR 2 CHRONICLES 36

STUDY NOTE FOR 2 CHRONICLES 36:1–16 The historian quickly traces the reigns of Josiah’s three sons (Jehoahaz, vv. 1–4; Jehoiakim, vv. 5–8; and Zedekiah, vv. 11–14) and his grandson (Jehoiachin, vv. 9, 10). The account is shorter than the record in Kings (2 Kin. 23:31–24:20) and reports the failures and disobedience leading to exile in Babylon (1 Chr. 3:15 note; 3:17 note). BACK TO 2 CHRONICLES 36:1

STUDY NOTE FOR 2 CHRONICLES 36:2 Jehoahaz. He reigned for three months in 609 B.C. He was not the eldest son of Josiah but chosen in preference to Jehoiakim. See 2 Kin. 23:31–35. BACK TO 2 CHRONICLES 36:2

STUDY NOTE FOR 2 CHRONICLES 36:3 king of Egypt. After Josiah’s defeat by Neco (609 B.C.), Egypt dominated Judah until 605 B.C. BACK TO 2 CHRONICLES 36:3

STUDY NOTE FOR 2 CHRONICLES 36:4 changed his name. To change another king’s name demonstrates Egypt’s political dominance. BACK TO 2 CHRONICLES 36:4

STUDY NOTE FOR 2 CHRONICLES 36:5–8 Jehoiakim. Reigned 609–598 B.C. The Chronicler abridges the account in 2 Kin. 23:36–24:7. BACK TO 2 CHRONICLES 36:5

STUDY NOTE FOR 2 CHRONICLES 36:6 Nebuchadnezzar king of Babylon. After Egypt was defeated by the Babylonians at Carchemish (605 B.C.), Judah was subjected to Babylonian power. It is not said that Jehoiakim was actually taken to Babylon, but this may be associated with the deportation of Daniel and his associates (Dan. 1:1). Nebuchadnezzar’s father died during this campaign, so he had to rush back to Babylon to be crowned. BACK TO 2 CHRONICLES 36:6

STUDY NOTE FOR 2 CHRONICLES 36:9–10 Jehoiachin. He reigned for just over three months, in December 598–March 597 B.C. Most Hebrew manuscripts give his age here as eight years, but “eighteen” seems to be intended (see Introduction to 1 Chronicles: Special Issues). His capture and release from prison (in 561 B.C.) are reported in 2 Kin. 24:8–12; 25:27–30. The Chronicler passes over Jehoiachin’s release from Babylon, electing instead to end his narrative with the edict of Cyrus permitting the exiles to return to Jerusalem. BACK TO 2 CHRONICLES 36:9

STUDY NOTE FOR 2 CHRONICLES 36:10 his brother. The term is used in the general sense of “relative.” Zedekiah is the uncle of the deported Jehoiachin (2 Kin. 24:17). BACK TO 2 CHRONICLES 36:10

STUDY NOTE FOR 2 CHRONICLES 36:11–14 Zedekiah. Reigned 597–586 B.C. Zedekiah seeks help from Egypt but to no avail. The Babylonians lay siege to Jerusalem for two years and finally take the city in 586 B.C. (see 2 Kin. 24:18–20). BACK TO 2 CHRONICLES 36:11

STUDY NOTE FOR 2 CHRONICLES 36:13 stiffened his neck. This metaphor for stubbornness is drawn from a recalcitrant animal unwilling to lower its head for yoking. BACK TO 2 CHRONICLES 36:13

STUDY NOTE FOR 2 CHRONICLES 36:14 All the officers. Not only the kings but also the priests and the people commit sins that subject them to the retribution of exile in Babylon. BACK TO 2 CHRONICLES 36:14

STUDY NOTE FOR 2 CHRONICLES 36:15 his messengers. The warnings of prophets appear often in Chronicles (20:20 note). Jeremiah was active during the reign of Zedekiah (Jer. 1; 21; 34; 37; 38; 52). BACK TO 2 CHRONICLES 36:15

STUDY NOTE FOR 2 CHRONICLES 36:16 no remedy. Cf. Heb. 6:4–6. BACK TO 2 CHRONICLES 36:16

STUDY NOTE FOR 2 CHRONICLES 36:17 Therefore he brought. Divine longsuffering is exhausted by the iniquity of the nation and its unwillingness to accept correction. It is the Lord who directed how events unfold. BACK TO 2 CHRONICLES 36:17

STUDY NOTE FOR 2 CHRONICLES 36:20 The establishment of the kingdom of Persia. The Babylonian Empire finally fell to the Persians in October 539 B.C. (see Dan. 5:30–31). BACK TO 2 CHRONICLES 36:20

STUDY NOTE FOR 2 CHRONICLES 36:21 land had enjoyed its Sabbaths. This observation shows that God had His purposes for allowing the Babylonian exile of the Jews. During the exile, the land enjoyed the Sabbath rest it had been denied (Lev. 26:40–45).

seventy years. A full number of years. See Jer. 25:1–14 and Dan. 9. Chronicles takes the end of the seventy years to be the first year of Cyrus (538 B.C.). Perhaps the calculation is from the first deportation (605 or 604 B.C.) under Jehoiakim. Zech. 1:12–17 may indicate that the seventy years is measured from the destruction of the temple in 586 B.C. to its rededication in 516 B.C. BACK TO 2 CHRONICLES 36:21

STUDY NOTE FOR 2 CHRONICLES 36:22, 23 This passage is repeated with some variation in Ezra 1:1–4. Cyrus exercised a liberal policy toward many people deported by the Babylonians. Israel’s release recalls Solomon’s prayer of dedication (6:36–39 note). BACK TO 2 CHRONICLES 36:22

36:23 God of heaven. See note on Ezra 1:2.

charged me to build him a house at Jerusalem. God caused Cyrus to return the people to Israel with the specific purpose of rebuilding the temple. In the course of his work, the Chronicler has given due emphasis to the temple and its services, showing how its renewal can be accomplished under God’s guidance if the postexilic community, the Chronicler’s original audience, is willing to serve the Lord. BACK TO 2 CHRONICLES 36:23

FOOTNOTES FOR 2 CHRONICLES 1

1 Or him 2 Septuagint, Vulgate; Hebrew to

1 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR 2 CHRONICLES 2

2 Ch 1:18 in Hebrew 3 Ch 2:1 in Hebrew 4 A cor was about 6 bushels or 220 liters 5 A bath was about 6 gallons or 22 liters

FOOTNOTES FOR 2 CHRONICLES 3

1 Septuagint; Hebrew lacks the LORD 2 Syriac; Hebrew foundations 3 A cubit was about 18 inches or 45 centimeters 4 Compare 1 Kings 6:3; the meaning of the Hebrew is uncertain 5 A talent was about 75 pounds or 34 kilograms 6 A shekel was about 2/5 ounce or 11 grams 7 Septuagint; the meaning of the Hebrew is uncertain 8 Hebrew they overlaid 9 Hebrew they

1 Hebrew chains in the inner sanctuary

FOOTNOTES FOR 2 CHRONICLES 4

2 A cubit was about 18 inches or 45 centimeters 3 Compare 1 Kings 7:24; Hebrew oxen; twice in this verse 4 A handbreadth was about 3 inches or 7.5 centimeters 5 A bath was about 6 gallons or 22 liters 6 Spelled Zarethan in 1 Kings 7:46 7 Compare 1 Kings 7:50; Hebrew the entrance of the house

FOOTNOTES FOR 2 CHRONICLES 5

1 Hebrew it is

FOOTNOTES FOR 2 CHRONICLES 6

1 A cubit was about 18 inches or 45 centimeters

1 Septuagint, Vulgate; Hebrew answer 2 Septuagint, Syriac, Vulgate (compare 1 Kings 8:36); Hebrew toward the good way

FOOTNOTES FOR 2 CHRONICLES 7

1 Hebrew by their hand

1 The Hebrew for you is plural here 2 Hebrew them; twice in this verse

FOOTNOTES FOR 2 CHRONICLES 8

1 Septuagint, Syriac, Vulgate; Hebrew to 2 A talent was about 75 pounds or 34 kilograms

FOOTNOTES FOR 2 CHRONICLES 9

3 Hebrew their 4 Septuagint (compare 1 Kings 10:8); Hebrew men

1 A talent was about 75 pounds or 34 kilograms 2 A shekel was about 2/5 ounce or 11 grams 3 Or baboons 4 Hebrew the River

FOOTNOTES FOR 2 CHRONICLES 10

1 Or the elders; also verses 8, 13

1 Spelled Adoram in 1 Kings 12:18

FOOTNOTES FOR 2 CHRONICLES 11

1 Hebrew and sought a multitude of wives

FOOTNOTES FOR 2 CHRONICLES 12

2 Hebrew good things were found

1 After seer, Hebrew adds according to genealogy 2 Spelled Abijam in 1 Kings 14:31

FOOTNOTES FOR 2 CHRONICLES 13

3 Spelled Maacah in 1 Kings 15:2 4 Hebrew soft of heart 5 Hebrew to fill his hand

1 Hebrew they 2 Or Ephrain

FOOTNOTES FOR 2 CHRONICLES 14

3 Ch 13:23 in Hebrew 4 Ch 14:1 in Hebrew

1 Hebrew They

FOOTNOTES FOR 2 CHRONICLES 15

2 Hebrew the vestibule of the LORD

FOOTNOTES FOR 2 CHRONICLES 16

1 Or treaty; twice in this verse

1 Or whole

FOOTNOTES FOR 2 CHRONICLES 18

1 Hebrew in his innocence

FOOTNOTES FOR 2 CHRONICLES 19

1 Hebrew the good

FOOTNOTES FOR 2 CHRONICLES 20

2 Compare 26:7; Hebrew Ammonites 3 One Hebrew manuscript; most Hebrew manuscripts Aram (Syria)

1 Or the sword of judgment

1 Hebrew they 2 Beracah means blessing

FOOTNOTES FOR 2 CHRONICLES 21

3 That is, Judah

1 Hebrew spirit

FOOTNOTES FOR 2 CHRONICLES 22

2 See 2 Kings 8:26; Hebrew forty-two; Septuagint twenty

1 Spelled Jehosheba in 2 Kings 11:2 2 That is, Joash

FOOTNOTES FOR 2 CHRONICLES 23

3 Hebrew he

1 Or they made a passage for her

FOOTNOTES FOR 2 CHRONICLES 24

1 Spelled Jehoash in 2 Kings 12:1 2 Or until it was full

1 Hebrew and seek 2 Hebrew they 3 Septuagint, Vulgate; Hebrew sons 4 Hebrew founding

FOOTNOTES FOR 2 CHRONICLES 25

1 A talent was about 75 pounds or 34 kilograms 2 Hebrew you

1 A cubit was about 18 inches or 45 centimeters 2 Hebrew of Judah

FOOTNOTES FOR 2 CHRONICLES 26

1 Leprosy was a term for several skin diseases; see Leviticus 13

FOOTNOTES FOR 2 CHRONICLES 27

1 A talent was about 75 pounds or 34 kilograms 2 A cor was about 6 bushels or 220 liters

FOOTNOTES FOR 2 CHRONICLES 28

3 Hebrew made his sons pass through the fire

1 Septuagint, Syriac, Vulgate (compare 2 Kings 16:7); Hebrew kings 2 Or wildly 3 Hebrew Tilgath-pilneser

FOOTNOTES FOR 2 CHRONICLES 29

1 Spelled Abi in 2 Kings 18:2

1 Hebrew filled your hand for

FOOTNOTES FOR 2 CHRONICLES 30

1 Hebrew not according to the cleanness of holiness 2 Compare 1 Chronicles 13:8; Hebrew with instruments of might

FOOTNOTES FOR 2 CHRONICLES 32

1 Vulgate; Hebrew and raised upon the towers

FOOTNOTES FOR 2 CHRONICLES 33

1 One Hebrew manuscript, Septuagint; most Hebrew manuscripts of Hozai

FOOTNOTES FOR 2 CHRONICLES 34

1 The meaning of the Hebrew is uncertain

1 Syriac, Vulgate; Hebrew lacks had sent

FOOTNOTES FOR 2 CHRONICLES 36

1 A talent was about 75 pounds or 34 kilograms

1 Septuagint (compare 2 Kings 24:8); most Hebrew manuscripts eight

The BOOK of

Ezra

TITLE

The book is named after its major character, who does not appear until the second section (chs. 7–10), and also in chapters 8 and 12 of Nehemiah. Ezra was a priest and scribe who returned from Babylon to Jerusalem with a number of other exiles in 458 B.C. He was authorized by the Persian king to inquire about the religious situation in Jerusalem and to undertake any necessary reforms.

AUTHOR

It is not known who wove together all the documents included in Ezra and Nehemiah to produce the finished canonical books (see Literary Features). Despite an earlier view that a single author wrote the books of Chronicles, Ezra, and Nehemiah, the current scholarly consensus views it as improbable that the historian who wrote Chronicles was also the author of Ezra and Nehemiah (see Introduction to 1 Chronicles: Author).

Ezra kept a journal or “memoirs” (7:28 note), as did Nehemiah. Given his literary skills (7:6 and note), Ezra may well have been the compiler of the books of Ezra and Nehemiah, as is held by Jewish tradition.

DATE AND OCCASION

Ezra’s return has traditionally been dated to 458 B.C., understanding “the seventh year of Artaxerxes” (7:7) to be that of the Persian king Artaxerxes I (465–424 B.C.). However, there were two later kings with the same name, and there were also many popular Jewish names held by different people in the community over the years. In particular, high priests were often named after their grandfather. Some have argued that the evidence favors Ezra’s arrival in Jerusalem as occurring in 398 B.C. under Artaxerxes II (405–359). This and other proposals have to satisfy the requirement that Ezra and Nehemiah are mentioned together in Neh. 8:9; 12:26. Although there are unresolved aspects to the chronology of the period, the traditional dating remains preferable.

The primary sources incorporated into Ezra and Nehemiah, such as their respective memoirs and the various documents sent to or issued by the Persian authorities, were contemporaneous with the events they described. It is probable that Ezra 7–10 and Nehemiah can be dated in the period 430–400 B.C., though it is less certain whether Ezra 1–6 was written then or somewhat later. The work was composed to encourage the Jews who had returned from exile by revealing to them that though they were still under Persian rule, their sovereign God was continuing His redemptive work and reestablishing true worship among them.

GENRE

Ezra-Nehemiah is a historical narrative composed of numerous originally separate documents, woven together to form a beautiful and powerful whole. Lists play a significant role in both books. There are lists regarding (a) the temple articles (1:9–11); (b) those who initially returned from exile (2:3–70, repeated in Neh. 7:8–73); (c) the leaders who returned with Ezra (8:2–14); (d) those involved in mixed marriages (10:18–43); (e) those who rebuilt the wall (Neh. 3); (f) those who sealed the covenant (Neh. 10:1–27); (g) new residents in Jerusalem and those in the villages (Neh. 11); and (h) the priests and Levites who returned with Zerubbabel (Neh. 12:1–26).

Much official correspondence has also been included. These letters were written in Aramaic, the language of international diplomacy at that time. There is (a) the letter of Rehum to Artaxerxes (4:11–16); (b) the reply of Artaxerxes (4:17–22); (c) the letter of Tattenai to Darius (5:7–17); (d) the memorandum regarding the decree of Cyrus (6:2–5); (e) the reply of Darius to Tattenai (6:6–12); and (f) the letter of Artaxerxes on behalf of Ezra (7:12–26). Inclusion of the Aramaic material indicates the extent to which the language was known in Jerusalem and also incorporates an implicit claim that the material cited is authentic and accurately represents the history of the period.

In addition, the decree of Cyrus (1:2–4) and materials from Ezra and Nehemiah themselves have been included (7:27–9:15; Neh. 1:1–7:5; 12:27–43; 13:14–31). The latter may have been developed from reports of their activities prepared for submission to the Persian king.

LITERARY FEATURES

Although modern Bibles present Ezra and Nehemiah as two separate books, they are treated as one composition in Hebrew manuscripts, the Talmud, Josephus (c. A.D. 37–100), and the oldest manuscripts of the Septuagint. Origen (A.D. 185–253) was the first to separate Ezra and Nehemiah into two books. Some scholars consider the repetition of the virtually identical lists in Ezra 2 and Nehemiah 7 as evidence that the two book were initially independent compositions, though combined at a very early date.

As befits what is primarily a historical account, the main literary structure of Ezra-Nehemiah is chronological. However, it is also possible to detect other structural patterns. For instance, Ezra-Nehemiah may be considered as tripartite, corresponding to the threefold return of the Jews from exile in Babylon, first under Zerubbabel shortly after 538 B.C. (chs. 1–6), then under Ezra in 458 (chs. 7–10), and finally under Nehemiah in 445 (Neh. 1:1–7:3). These sections share a common structure that begins with an account of who returned and is followed by a description of what they achieved, despite intense opposition, because God was with them and blessed their efforts. The books as a whole then conclude with an account of the reforms needed to secure the well-being of the returned community (Neh. 7:4–13:31).

CHARACTERISTICS AND PRIMARY THEMES

Three themes of Ezra and Nehemiah can be found in the decree of Cyrus (1:2–4). First, rebuilding the temple in Jerusalem is God’s objective in the history of redemption immediately following the return from exile. Second, the people of God as a whole, and not merely the great leaders, are vital for accomplishing this purpose. Third, the written word is a powerful tool used by God to accomplish His objective.

Cyrus commissioned the return from exile for the express purpose of rebuilding “the house of the Lord, the God of Israel” (1:3). Cyrus’s commission was directed toward the entire people of God, not toward specific leaders. The long lists of otherwise unknown individuals testify that the people of God as a whole were responsible for the rebuilding of God’s house.

Cyrus’s written decree was the human instrument generating the action in Ezra and Nehemiah. Written documents play a major role in the subordinate actions as well. Letters stop and start the work on the temple (4:23, 24; 6:6–7). A letter gives Ezra authority to carry out reforms (7:25, 26). The written Word of God is a moving force in the narrative (3:2; 10:3; Neh. 8:1; 9:13). This theme is significant, since the era involved is that of the last Old Testament prophets (Haggai, Zechariah, and Malachi). There would be a period of silence after them, during which the people of God would be informed exclusively by the written Word. The silence was broken by John the Baptist, the forerunner of Christ.

The overall purpose of Ezra and Nehemiah is to affirm that God works sovereignly through responsible human agents to accomplish His redemptive objective. Cyrus issued his decree because the Lord had moved his spirit (1:1). Those who returned came back because the Lord had moved their spirits (1:5). Ezra succeeded because the good hand of God was upon him (7:9). Artaxerxes supported the work of rebuilding because the Lord had put it in his spirit (7:27). Human beings acted freely and responsibly under the providence of the sovereign God to bring His plans to fruition.

THEOLOGY OF EZRA

Ezra-Nehemiah was written to encourage the small Jewish community in Jerusalem and its immediate surroundings in the Persian province of Yehud as they sought to remain faithful to their covenant commitment to the Lord. The narrative makes clear that past generations of returnees had to struggle against opposition as they attempted to live lives pleasing to God. They would have been unable to achieve what they did without divine assistance, sought through prayer. Furthermore, the community was called on to organize around the worship of God in the temple and in obedience to his covenant requirements. By separating from inappropriate interaction with those around them, the community would avoid jeopardizing its witness. The way forward for the original readers of the history was to emulate past prayerful dependence on God and adherence to His requirements. In that way they would enjoy cohesion and stability despite outward pressures to compromise their faith.

Two further features of Ezra are worthy of mention. One is the role played by prayer in furthering the purposes of God (9:6–15; see also Neh. 9). This is based on a mature understanding of God’s dealings with his people over the centuries. It is also the case that Ezra accords to the inscripturated Word of God a comprehensive and central role in directing the life of the community (7:6). The Scriptures have a profound impact on the spiritual sensitivity of the people (9:4; 10:3).

EZRA IN THE LARGER STORY OF THE BIBLE

The covenant community, first in the northern kingdom of Israel, and then later in the southern kingdom of Judah, had persistently been disloyal to the Lord and breached the terms of the covenant. Their rebellion brought on them the curse of the broken covenant in the form of exile to Babylon. When the Babylonian Empire was conquered by the Persians in 539 B.C., it was a mark of the Lord’s gracious commitment to His people that despite their treachery the exile did not end their national existence. God’s purposes would prevail despite human sin, and He intervened to inspire in the new Persian rulers of the Jews a favorable disposition to God’s people so as to permit them to return to Jerusalem.

The exiles who returned from Babylon anticipated an immediate fulfillment of the prophetic promises regarding God’s restoration of their community. They had to cope with the tension that arose from the gap between their expectations and the gradual realization of the divine promise (9:8–9). Ezra points to the need for ongoing covenant faithfulness and also to the good that can be achieved by individuals raised up by God to strengthen and reform His people. Despite the fact that the returned exiles achieved much, there remained a sense of incompleteness. However, it was clear that the God of heaven, who controls human history, would ensure that his promises would come to consummation. The message for both Ezra’s original readers and for us is that the Lord’s covenant blessing will be enjoyed by those who remain faithful to Him. As God’s people anticipate the completion of His purpose, they are to strive after holiness as individuals and as a community.

CHRIST IN EZRA

There are no direct messianic prophecies in Ezra. However, the leaders of the community who are presented in a positive light foreshadow the awaited leader of God’s people. Ezra and others were prepared to confront those who were going astray and to persist in their activities despite opposition. So, too, would the Messiah (Matt. 23).

The narrative focuses on the temple, and the significance accorded it also anticipates the person and work of Christ, who becomes “this temple” (John 2:19–22), the one through whom God dwells among His people, and who supersedes the physical structure of an earthly temple. The second temple also foreshadows the spiritual reality of the church as the temple of God (1 Cor. 3:16–17; 2 Cor. 6:16). This theme reaches its consummation in the holy city of God, the new Jerusalem, which has no specific temple building because the divine presence wholly pervades it (Rev. 21:22).

HISTORY OF INTERPRETATION

Although the New Testament presupposes the events related in Ezra-Nehemiah, there is no direct quotation from either book. Many traditions, however, arose regarding Ezra that accord him a greatly enhanced status as a scholar and, mistakenly, as a seer. On the contrary, Ezra was a priest and interpreter of God’s revealed Word rather than a channel for further divine disclosures.

While the status and achievements of Ezra and Nehemiah have been widely acknowledged, the books named after them have not often been intensively studied until recent years.

OUTLINE OF EZRA

I. RETURN OF THE EXILES AND REBUILDING OF THE TEMPLE (CHS. 1–6)

A. Return of the Exiles (chs. 1; 2)

1. The decree of Cyrus (1:1–4)

2. Preparations for returning (1:5–11)

3. The list of returnees (ch. 2)

B. Rebuilding of the Temple (chs. 3–6)

1. Rebuilding of the altar (3:1–6)

2. Rebuilding of the temple proper (3:7–6:22)

a. Rebuilding begun (3:7–13)

b. Opposition to rebuilding (ch. 4)

c. Rebuilding resumed (5:1, 2)

d. Opposition to rebuilding (5:3–6:12)

e. Rebuilding completed (6:13–22)

II. RETURN OF EZRA AND REBUILDING OF THE COMMUNITY (CHS. 7–10)

A. Return of Ezra (chs. 7; 8)

1. Ezra’s return (7:1–10)

2. Ezra’s commission (7:11–26)

3. Ezra’s doxology (7:27, 28)

4. Ezra’s companions (8:1–14)

5. Ezra’s return recounted (8:15–36)

B. Rebuilding of the Community (chs. 9; 10)

1. Ezra’s reaction to intermarriage (ch. 9)

a. Ezra Hears (9:1, 2)

b. Ezra grieves (9:3, 4)

c. Ezra confesses (9:5–15)

2. The people’s reaction to Ezra (ch. 10)

a. The people grieve (10:1)

b. The people confess (10:2)

c. The people repent (10:3–17)

d. The people who were guilty (10:18–44)

THE PROCLAMATION OF CYRUS

1  In the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing:

[2] “Thus says Cyrus king of Persia: The LORD, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. [3] Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and rebuild the house of the LORD, the God of Israel—he is the God who is in Jerusalem. [4] And let each survivor, in whatever place he sojourns, be assisted by the men of his place with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem.”

[5] Then rose up the heads of the fathers’ houses of Judah and Benjamin, and the priests and the Levites, everyone whose spirit God had stirred to go up to rebuild the house of the LORD that is in Jerusalem. [6] And all who were about them aided them with vessels of silver, with gold, with goods, with beasts, and with costly wares, besides all that was freely offered. [7] Cyrus the king also brought out the vessels of the house of the LORD that Nebuchadnezzar had carried away from Jerusalem and placed in the house of his gods. [8] Cyrus king of Persia brought these out in the charge of Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah. [9] And this was the number of them: 30 basins of gold, 1,000 basins of silver, 29 censers, 10 30 bowls of gold, 410 bowls of silver, and 1,000 other vessels; [11] all the vessels of gold and of silver were 5,400. All these did Sheshbazzar bring up, when the exiles were brought up from Babylonia to Jerusalem.

THE EXILES RETURN

2  Now these were the people of the province who came up out of the captivity of those exiles whom Nebuchadnezzar the king of Babylon had carried captive to Babylonia. They returned to Jerusalem and Judah, each to his own town. [2] They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.

The number of the men of the people of Israel: 3 the sons of Parosh, 2,172. 4 The sons of Shephatiah, 372. 5 The sons of Arah, 775. 6 The sons of Pahath-moab, namely the sons of Jeshua and Joab, 2,812. 7 The sons of Elam, 1,254. 8 The sons of Zattu, 945. 9 The sons of Zaccai, 760. 10 The sons of Bani, 642. 11 The sons of Bebai, 623. 12 The sons of Azgad, 1,222. 13 The sons of Adonikam, 666. 14 The sons of Bigvai, 2,056. 15 The sons of Adin, 454. 16 The sons of Ater, namely of Hezekiah, 98. 17 The sons of Bezai, 323. 18 The sons of Jorah, 112. 19 The sons of Hashum, 223. 20 The sons of Gibbar, 95. 21 The sons of Bethlehem, 123. 22 The men of Netophah, 56. 23 The men of Anathoth, 128. 24 The sons of Azmaveth, 42. 25 The sons of Kiriath-arim, Chephirah, and Beeroth, 743. 26 The sons of Ramah and Geba, 621. 27 The men of Michmas, 122. 28 The men of Bethel and Ai, 223. 29 The sons of Nebo, 52. 30 The sons of Magbish, 156. 31 The sons of the other Elam, 1,254. 32 The sons of Harim, 320. 33 The sons of Lod, Hadid, and Ono, 725. 34 The sons of Jericho, 345. 35 The sons of Senaah, 3,630.

[36] The priests: the sons of Jedaiah, of the house of Jeshua, 973. 37 The sons of Immer, 1,052. 38 The sons of Pashhur, 1,247. 39 The sons of Harim, 1,017.

40 The Levites: the sons of Jeshua and Kadmiel, of the sons of Hodaviah, 74. 41 The singers: the sons of Asaph, 128. 42 The sons of the gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, and the sons of Shobai, in all 139.

43 The temple servants: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, 44 the sons of Keros, the sons of Siaha, the sons of Padon, 45 the sons of Lebanah, the sons of Hagabah, the sons of Akkub, 46 the sons of Hagab, the sons of Shamlai, the sons of Hanan, 47 the sons of Giddel, the sons of Gahar, the sons of Reaiah, 48 the sons of Rezin, the sons of Nekoda, the sons of Gazzam, 49 the sons of Uzza, the sons of Paseah, the sons of Besai, 50 the sons of Asnah, the sons of Meunim, the sons of Nephisim, 51 the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, 52 the sons of Bazluth, the sons of Mehida, the sons of Harsha, 53 the sons of Barkos, the sons of Sisera, the sons of Temah, 54 the sons of Neziah, and the sons of Hatipha.

55 The sons of Solomon’s servants: the sons of Sotai, the sons of Hassophereth, the sons of Peruda, 56 the sons of Jaalah, the sons of Darkon, the sons of Giddel, 57 the sons of Shephatiah, the sons of Hattil, the sons of Pochereth-hazzebaim, and the sons of Ami.

58 All the temple servants and the sons of Solomon’s servants were 392.

[59] The following were those who came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer, though they could not prove their fathers’ houses or their descent, whether they belonged to Israel: 60 the sons of Delaiah, the sons of Tobiah, and the sons of Nekoda, 652. 61 Also, of the sons of the priests: the sons of Habaiah, the sons of Hakkoz, and the sons of Barzillai (who had taken a wife from the daughters of Barzillai the Gileadite, and was called by their name). [62] These sought their registration among those enrolled in the genealogies, but they were not found there, and so they were excluded from the priesthood as unclean. [63] The governor told them that they were not to partake of the most holy food, until there should be a priest to consult Urim and Thummim.

[64] The whole assembly together was 42,360, 65 besides their male and female servants, of whom there were 7,337, and they had 200 male and female singers. 66 Their horses were 736, their mules were 245, 67 their camels were 435, and their donkeys were 6,720.

[68] Some of the heads of families, when they came to the house of the LORD that is in Jerusalem, made freewill offerings for the house of God, to erect it on its site. [69] According to their ability they gave to the treasury of the work 61,000 darics [1] of gold, 5,000 minas [2] of silver, and 100 priests’ garments.

[70] Now the priests, the Levites, some of the people, the singers, the gatekeepers, and the temple servants lived in their towns, and all the rest of Israel [1] in their towns.

REBUILDING THE ALTAR

3  When the seventh month came, and the children of Israel were in the towns, the people gathered as one man to Jerusalem. [2] Then arose Jeshua the son of Jozadak, with his fellow priests, and Zerubbabel the son of Shealtiel with his kinsmen, and they built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the Law of Moses the man of God. [3] They set the altar in its place, for fear was on them because of the peoples of the lands, and they offered burnt offerings on it to the LORD, burnt offerings morning and evening. [4] And they kept the Feast of Booths, as it is written, and offered the daily burnt offerings by number according to the rule, as each day required, 5 and after that the regular burnt offerings, the offerings at the new moon and at all the appointed feasts of the LORD, and the offerings of everyone who made a freewill offering to the LORD. 6 From the first day of the seventh month they began to offer burnt offerings to the LORD. But the foundation of the temple of the LORD was not yet laid. [7] So they gave money to the masons and the carpenters, and food, drink, and oil to the Sidonians and the Tyrians to bring cedar trees from Lebanon to the sea, to Joppa, according to the grant that they had from Cyrus king of Persia.

REBUILDING THE TEMPLE

[8] Now in the second year after their coming to the house of God at Jerusalem, in the second month, Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak made a beginning, together with the rest of their kinsmen, the priests and the Levites and all who had come to Jerusalem from the captivity. They appointed the Levites, from twenty years old and upward, to supervise the work of the house of the LORD. 9 And Jeshua with his sons and his brothers, and Kadmiel and his sons, the sons of Judah, together supervised the workmen in the house of God, along with the sons of Henadad and the Levites, their sons and brothers.

[10] And when the builders laid the foundation of the temple of the LORD, the priests in their vestments came forward with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the LORD, according to the directions of David king of Israel. 11 And they sang responsively, praising and giving thanks to the LORD,

“For he is good,

for his steadfast love endures forever toward Israel.”

And all the people shouted with a great shout when they praised the LORD, because the foundation of the house of the LORD was laid. [12] But many of the priests and Levites and heads of fathers’ houses, old men who had seen the first house, wept with a loud voice when they saw the foundation of this house being laid, though many shouted aloud for joy, 13 so that the people could not distinguish the sound of the joyful shout from the sound of the people’s weeping, for the people shouted with a great shout, and the sound was heard far away.

ADVERSARIES OPPOSE THE REBUILDING

4  Now when the adversaries of Judah and Benjamin heard that the returned exiles were building a temple to the LORD, the God of Israel, [2] they approached Zerubbabel and the heads of fathers’ houses and said to them, “Let us build with you, for we worship your God as you do, and we have been sacrificing to him ever since the days of Esarhaddon king of Assyria who brought us here.” [3] But Zerubbabel, Jeshua, and the rest of the heads of fathers’ houses in Israel said to them, “You have nothing to do with us in building a house to our God; but we alone will build to the LORD, the God of Israel, as King Cyrus the king of Persia has commanded us.”

[4] Then the people of the land discouraged the people of Judah and made them afraid to build [5] and bribed counselors against them to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.

[6] And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem.

THE LETTER TO KING ARTAXERXES

[7] In the days of Artaxerxes, Bishlam and Mithredath and Tabeel and the rest of their associates wrote to Artaxerxes king of Persia. The letter was written in Aramaic and translated. [1] [8] Rehum the commander and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king as follows: [9] Rehum the commander, Shimshai the scribe, and the rest of their associates, the judges, the governors, the officials, the Persians, the men of Erech, the Babylonians, the men of Susa, that is, the Elamites, [10] and the rest of the nations whom the great and noble Osnappar deported and settled in the cities of Samaria and in the rest of the province Beyond the River. 11 (This is a copy of the letter that they sent.) “To Artaxerxes the king: Your servants, the men of the province Beyond the River, send greeting. And now [12] be it known to the king that the Jews who came up from you to us have gone to Jerusalem. They are rebuilding that rebellious and wicked city. They are finishing the walls and repairing the foundations. [13] Now be it known to the king that if this city is rebuilt and the walls finished, they will not pay tribute, custom, or toll, and the royal revenue will be impaired. [14] Now because we eat the salt of the palace and it is not fitting for us to witness the king’s dishonor, therefore we send and inform the king, [15] in order that search may be made in the book of the records of your fathers. You will find in the book of the records and learn that this city is a rebellious city, hurtful to kings and provinces, and that sedition was stirred up in it from of old. That was why this city was laid waste. [16] We make known to the king that if this city is rebuilt and its walls finished, you will then have no possession in the province Beyond the River.”

THE KING ORDERS THE WORK TO CEASE

17 The king sent an answer: “To Rehum the commander and Shimshai the scribe and the rest of their associates who live in Samaria and in the rest of the province Beyond the River, greeting. And now [18] the letter that you sent to us has been plainly read before me. 19 And I made a decree, and search has been made, and it has been found that this city from of old has risen against kings, and that rebellion and sedition have been made in it. [20] And mighty kings have been over Jerusalem, who ruled over the whole province Beyond the River, to whom tribute, custom, and toll were paid. [21] Therefore make a decree that these men be made to cease, and that this city be not rebuilt, until a decree is made by me. 22 And take care not to be slack in this matter. Why should damage grow to the hurt of the king?”

23 Then, when the copy of King Artaxerxes’ letter was read before Rehum and Shimshai the scribe and their associates, they went in haste to the Jews at Jerusalem and by force and power made them cease. [24] Then the work on the house of God that is in Jerusalem stopped, and it ceased until the second year of the reign of Darius king of Persia.

REBUILDING BEGINS ANEW

5  Now the prophets, Haggai and Zechariah the son of Iddo, prophesied to the Jews who were in Judah and Jerusalem, in the name of the God of Israel who was over them. [2] Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak arose and began to rebuild the house of God that is in Jerusalem, and the prophets of God were with them, supporting them.

[3] At the same time Tattenai the governor of the province Beyond the River and Shethar-bozenai and their associates came to them and spoke to them thus: “Who gave you a decree to build this house and to finish this structure?” [4] They [1] also asked them this: “What are the names of the men who are building this building?” [5] But the eye of their God was on the elders of the Jews, and they did not stop them until the report should reach Darius and then an answer be returned by letter concerning it.

TATTENAI’S LETTER TO KING DARIUS

[6] This is a copy of the letter that Tattenai the governor of the province Beyond the River and Shethar-bozenai and his associates, the governors who were in the province Beyond the River, sent to Darius the king. 7 They sent him a report, in which was written as follows: “To Darius the king, all peace. [8] Be it known to the king that we went to the province of Judah, to the house of the great God. It is being built with huge stones, and timber is laid in the walls. This work goes on diligently and prospers in their hands. [9] Then we asked those elders and spoke to them thus: ‘Who gave you a decree to build this house and to finish this structure?’ 10 We also asked them their names, for your information, that we might write down the names of their leaders. [2] [11] And this was their reply to us: ‘We are the servants of the God of heaven and earth, and we are rebuilding the house that was built many years ago, which a great king of Israel built and finished. [12] But because our fathers had angered the God of heaven, he gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house and carried away the people to Babylonia. [13] However, in the first year of Cyrus king of Babylon, Cyrus the king made a decree that this house of God should be rebuilt. [14] And the gold and silver vessels of the house of God, which Nebuchadnezzar had taken out of the temple that was in Jerusalem and brought into the temple of Babylon, these Cyrus the king took out of the temple of Babylon, and they were delivered to one whose name was Sheshbazzar, whom he had made governor; 15 and he said to him, “Take these vessels, go and put them in the temple that is in Jerusalem, and let the house of God be rebuilt on its site.” [16] Then this Sheshbazzar came and laid the foundations of the house of God that is in Jerusalem, and from that time until now it has been in building, and it is not yet finished.’ [17] Therefore, if it seems good to the king, let search be made in the royal archives there in Babylon, to see whether a decree was issued by Cyrus the king for the rebuilding of this house of God in Jerusalem. And let the king send us his pleasure in this matter.”

THE DECREE OF DARIUS

6  Then Darius the king made a decree, and search was made in Babylonia, in the house of the archives where the documents were stored. [2] And in Ecbatana, the citadel that is in the province of Media, a scroll was found on which this was written: “A record. [3] In the first year of Cyrus the king, Cyrus the king issued a decree: Concerning the house of God at Jerusalem, let the house be rebuilt, the place where sacrifices were offered, and let its foundations be retained. Its height shall be sixty cubits [1] and its breadth sixty cubits, [4] with three layers of great stones and one layer of timber. Let the cost be paid from the royal treasury. 5 And also let the gold and silver vessels of the house of God, which Nebuchadnezzar took out of the temple that is in Jerusalem and brought to Babylon, be restored and brought back to the temple that is in Jerusalem, each to its place. You shall put them in the house of God.”

[6] “Now therefore, Tattenai, governor of the province Beyond the River, Shethar-bozenai, and your [2] associates the governors who are in the province Beyond the River, keep away. [7] Let the work on this house of God alone. Let the governor of the Jews and the elders of the Jews rebuild this house of God on its site. 8 Moreover, I make a decree regarding what you shall do for these elders of the Jews for the rebuilding of this house of God. The cost is to be paid to these men in full and without delay from the royal revenue, the tribute of the province from Beyond the River. [9] And whatever is needed—bulls, rams, or sheep for burnt offerings to the God of heaven, wheat, salt, wine, or oil, as the priests at Jerusalem require—let that be given to them day by day without fail, [10] that they may offer pleasing sacrifices to the God of heaven and pray for the life of the king and his sons. [11] Also I make a decree that if anyone alters this edict, a beam shall be pulled out of his house, and he shall be impaled on it, and his house shall be made a dunghill. 12 May the God who has caused his name to dwell there overthrow any king or people who shall put out a hand to alter this, or to destroy this house of God that is in Jerusalem. I Darius make a decree; let it be done with all diligence.”

THE TEMPLE FINISHED AND DEDICATED

[13] Then, according to the word sent by Darius the king, Tattenai, the governor of the province Beyond the River, Shethar-bozenai, and their associates did with all diligence what Darius the king had ordered. [14] And the elders of the Jews built and prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. They finished their building by decree of the God of Israel and by decree of Cyrus and Darius and Artaxerxes king of Persia; [15] and this house was finished on the third day of the month of Adar, in the sixth year of the reign of Darius the king.

[16] And the people of Israel, the priests and the Levites, and the rest of the returned exiles, celebrated the dedication of this house of God with joy. [17] They offered at the dedication of this house of God 100 bulls, 200 rams, 400 lambs, and as a sin offering for all Israel 12 male goats, according to the number of the tribes of Israel. [18] And they set the priests in their divisions and the Levites in their divisions, for the service of God at Jerusalem, as it is written in the Book of Moses.

PASSOVER CELEBRATED

[19] On the fourteenth day of the first month, the returned exiles kept the Passover. 20 For the priests and the Levites had purified themselves together; all of them were clean. So they slaughtered the Passover lamb for all the returned exiles, for their fellow priests, and for themselves. [21] It was eaten by the people of Israel who had returned from exile, and also by every one who had joined them and separated himself from the uncleanness of the peoples of the land to worship the LORD, the God of Israel. [22] And they kept the Feast of Unleavened Bread seven days with joy, for the LORD had made them joyful and had turned the heart of the king of Assyria to them, so that he aided them in the work of the house of God, the God of Israel.

EZRA SENT TO TEACH THE PEOPLE

7  Now after this, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, son of Azariah, son of Hilkiah, 2 son of Shallum, son of Zadok, son of Ahitub, 3 son of Amariah, son of Azariah, son of Meraioth, 4 son of Zerahiah, son of Uzzi, son of Bukki, 5 son of Abishua, son of Phinehas, son of Eleazar, son of Aaron the chief priest— [6] this Ezra went up from Babylonia. He was a scribe skilled in the Law of Moses that the LORD, the God of Israel, had given, and the king granted him all that he asked, for the hand of the LORD his God was on him.

[7] And there went up also to Jerusalem, in the seventh year of Artaxerxes the king, some of the people of Israel, and some of the priests and Levites, the singers and gatekeepers, and the temple servants. [8] And Ezra [1] came to Jerusalem in the fifth month, which was in the seventh year of the king. [9] For on the first day of the first month he began to go up from Babylonia, and on the first day of the fifth month he came to Jerusalem, for the good hand of his God was on him. [10] For Ezra had set his heart to study the Law of the LORD, and to do it and to teach his statutes and rules in Israel.

[11] This is a copy of the letter that King Artaxerxes gave to Ezra the priest, the scribe, a man learned in matters of the commandments of the LORD and his statutes for Israel: [12] “Artaxerxes, king of kings, to Ezra the priest, the scribe of the Law of the God of heaven. Peace. [1] And now [13] I make a decree that anyone of the people of Israel or their priests or Levites in my kingdom, who freely offers to go to Jerusalem, may go with you. [14] For you are sent by the king and his seven counselors to make inquiries about Judah and Jerusalem according to the Law of your God, which is in your hand, [15] and also to carry the silver and gold that the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem, 16 with all the silver and gold that you shall find in the whole province of Babylonia, and with the freewill offerings of the people and the priests, vowed willingly for the house of their God that is in Jerusalem. 17 With this money, then, you shall with all diligence buy bulls, rams, and lambs, with their grain offerings and their drink offerings, and you shall offer them on the altar of the house of your God that is in Jerusalem. [18] Whatever seems good to you and your brothers to do with the rest of the silver and gold, you may do, according to the will of your God. 19 The vessels that have been given you for the service of the house of your God, you shall deliver before the God of Jerusalem. [20] And whatever else is required for the house of your God, which it falls to you to provide, you may provide it out of the king’s treasury.

21 “And I, Artaxerxes the king, make a decree to all the treasurers in the province Beyond the River: Whatever Ezra the priest, the scribe of the Law of the God of heaven, requires of you, let it be done with all diligence, 22 up to 100 talents [2] of silver, 100 cors [3] of wheat, 100 baths [4] of wine, 100 baths of oil, and salt without prescribing how much. [23] Whatever is decreed by the God of heaven, let it be done in full for the house of the God of heaven, lest his wrath be against the realm of the king and his sons. [24] We also notify you that it shall not be lawful to impose tribute, custom, or toll on anyone of the priests, the Levites, the singers, the doorkeepers, the temple servants, or other servants of this house of God.

[25] “And you, Ezra, according to the wisdom of your God that is in your hand, appoint magistrates and judges who may judge all the people in the province Beyond the River, all such as know the laws of your God. And those who do not know them, you shall teach. [26] Whoever will not obey the law of your God and the law of the king, let judgment be strictly executed on him, whether for death or for banishment or for confiscation of his goods or for imprisonment.”

[27] Blessed be the LORD, the God of our fathers, who put such a thing as this into the heart of the king, to beautify the house of the LORD that is in Jerusalem, [28] and who extended to me his steadfast love before the king and his counselors, and before all the king’s mighty officers. I took courage, for the hand of the LORD my God was on me, and I gathered leading men from Israel to go up with me.

GENEALOGY OF THOSE WHO RETURNED WITH EZRA

8  These are the heads of their fathers’ houses, and this is the genealogy of those who went up with me from Babylonia, in the reign of Artaxerxes the king: 2 Of the sons of Phinehas, Gershom. Of the sons of Ithamar, Daniel. Of the sons of David, Hattush. 3 Of the sons of Shecaniah, who was of the sons of Parosh, Zechariah, with whom were registered 150 men. 4 Of the sons of Pahath-moab, Eliehoenai the son of Zerahiah, and with him 200 men. 5 Of the sons of Zattu, [1] Shecaniah the son of Jahaziel, and with him 300 men. 6 Of the sons of Adin, Ebed the son of Jonathan, and with him 50 men. 7 Of the sons of Elam, Jeshaiah the son of Athaliah, and with him 70 men. 8 Of the sons of Shephatiah, Zebadiah the son of Michael, and with him 80 men. 9 Of the sons of Joab, Obadiah the son of Jehiel, and with him 218 men. 10 Of the sons of Bani, [2] Shelomith the son of Josiphiah, and with him 160 men. 11 Of the sons of Bebai, Zechariah, the son of Bebai, and with him 28 men. 12 Of the sons of Azgad, Johanan the son of Hakkatan, and with him 110 men. 13 Of the sons of Adonikam, those who came later, their names being Eliphelet, Jeuel, and Shemaiah, and with them 60 men. 14 Of the sons of Bigvai, Uthai and Zaccur, and with them 70 men.

EZRA SENDS FOR LEVITES

[15] I gathered them to the river that runs to Ahava, and there we camped three days. As I reviewed the people and the priests, I found there none of the sons of Levi. [16] Then I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah, and Meshullam, leading men, and for Joiarib and Elnathan, who were men of insight, [17] and sent them to Iddo, the leading man at the place Casiphia, telling them what to say to Iddo and his brothers and [3] the temple servants at the place Casiphia, namely, to send us ministers for the house of our God. [18] And by the good hand of our God on us, they brought us a man of discretion, of the sons of Mahli the son of Levi, son of Israel, namely Sherebiah with his sons and kinsmen, 18; 19 also Hashabiah, and with him Jeshaiah of the sons of Merari, with his kinsmen and their sons, 20; 20 besides 220 of the temple servants, whom David and his officials had set apart to attend the Levites. These were all mentioned by name.

FASTING AND PRAYER FOR PROTECTION

[21] Then I proclaimed a fast there, at the river Ahava, that we might humble ourselves before our God, to seek from him a safe journey for ourselves, our children, and all our goods. [22] For I was ashamed to ask the king for a band of soldiers and horsemen to protect us against the enemy on our way, since we had told the king, “The hand of our God is for good on all who seek him, and the power of his wrath is against all who forsake him.” [23] So we fasted and implored our God for this, and he listened to our entreaty.

PRIESTS TO GUARD OFFERINGS

[24] Then I set apart twelve of the leading priests: Sherebiah, Hashabiah, and ten of their kinsmen with them. [25] And I weighed out to them the silver and the gold and the vessels, the offering for the house of our God that the king and his counselors and his lords and all Israel there present had offered. [26] I weighed out into their hand 650 talents [1] of silver, and silver vessels worth 200 talents, [2] and 100 talents of gold, 27 20 bowls of gold worth 1,000 darics, [3] and two vessels of fine bright bronze as precious as gold. [28] And I said to them, “You are holy to the LORD, and the vessels are holy, and the silver and the gold are a freewill offering to the LORD, the God of your fathers. 29 Guard them and keep them until you weigh them before the chief priests and the Levites and the heads of fathers’ houses in Israel at Jerusalem, within the chambers of the house of the LORD.” 30 So the priests and the Levites took over the weight of the silver and the gold and the vessels, to bring them to Jerusalem, to the house of our God.

[31] Then we departed from the river Ahava on the twelfth day of the first month, to go to Jerusalem. The hand of our God was on us, and he delivered us from the hand of the enemy and from ambushes by the way. [32] We came to Jerusalem, and there we remained three days. [33] On the fourth day, within the house of our God, the silver and the gold and the vessels were weighed into the hands of Meremoth the priest, son of Uriah, and with him was Eleazar the son of Phinehas, and with them were the Levites, Jozabad the son of Jeshua and Noadiah the son of Binnui. 34 The whole was counted and weighed, and the weight of everything was recorded.

[35] At that time those who had come from captivity, the returned exiles, offered burnt offerings to the God of Israel, twelve bulls for all Israel, ninety-six rams, seventy-seven lambs, and as a sin offering twelve male goats. All this was a burnt offering to the LORD. [36] They also delivered the king’s commissions to the king’s satraps [4] and to the governors of the province Beyond the River, and they aided the people and the house of God.

EZRA PRAYS ABOUT INTERMARRIAGE

9  After these things had been done, the officials approached me and said, “The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands with their abominations, from the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. [2] For they have taken some of their daughters to be wives for themselves and for their sons, so that the holy race [1] has mixed itself with the peoples of the lands. And in this faithlessness the hand of the officials and chief men has been foremost.” [3] As soon as I heard this, I tore my garment and my cloak and pulled hair from my head and beard and sat appalled. [4] Then all who trembled at the words of the God of Israel, because of the faithlessness of the returned exiles, gathered around me while I sat appalled until the evening sacrifice. [5] And at the evening sacrifice I rose from my fasting, with my garment and my cloak torn, and fell upon my knees and spread out my hands to the LORD my God, [6] saying:

“O my God, I am ashamed and blush to lift my face to you, my God, for our iniquities have risen higher than our heads, and our guilt has mounted up to the heavens. [7] From the days of our fathers to this day we have been in great guilt. And for our iniquities we, our kings, and our priests have been given into the hand of the kings of the lands, to the sword, to captivity, to plundering, and to utter shame, as it is today. [8] But now for a brief moment favor has been shown by the LORD our God, to leave us a remnant and to give us a secure hold [1] within his holy place, that our God may brighten our eyes and grant us a little reviving in our slavery. [9] For we are slaves. Yet our God has not forsaken us in our slavery, but has extended to us his steadfast love before the kings of Persia, to grant us some reviving to set up the house of our God, to repair its ruins, and to give us protection [2] in Judea and Jerusalem.

[10] “And now, O our God, what shall we say after this? For we have forsaken your commandments, [11] which you commanded by your servants the prophets, saying, ‘The land that you are entering, to take possession of it, is a land impure with the impurity of the peoples of the lands, with their abominations that have filled it from end to end with their uncleanness. 12 Therefore do not give your daughters to their sons, neither take their daughters for your sons, and never seek their peace or prosperity, that you may be strong and eat the good of the land and leave it for an inheritance to your children forever.’ [13] And after all that has come upon us for our evil deeds and for our great guilt, seeing that you, our God, have punished us less than our iniquities deserved and have given us such a remnant as this, [14] shall we break your commandments again and intermarry with the peoples who practice these abominations? Would you not be angry with us until you consumed us, so that there should be no remnant, nor any to escape? [15] O LORD, the God of Israel, you are just, for we are left a remnant that has escaped, as it is today. Behold, we are before you in our guilt, for none can stand before you because of this.”

THE PEOPLE CONFESS THEIR SIN

10  While Ezra prayed and made confession, weeping and casting himself down before the house of God, a very great assembly of men, women, and children, gathered to him out of Israel, for the people wept bitterly. [2] And Shecaniah the son of Jehiel, of the sons of Elam, addressed Ezra: “We have broken faith with our God and have married foreign women from the peoples of the land, but even now there is hope for Israel in spite of this. [3] Therefore let us make a covenant with our God to put away all these wives and their children, according to the counsel of my lord [3] and of those who tremble at the commandment of our God, and let it be done according to the Law. [4] Arise, for it is your task, and we are with you; be strong and do it.” [5] Then Ezra arose and made the leading priests and Levites and all Israel take an oath that they would do as had been said. So they took the oath.

[6] Then Ezra withdrew from before the house of God and went to the chamber of Jehohanan the son of Eliashib, where he spent the night, [1] neither eating bread nor drinking water, for he was mourning over the faithlessness of the exiles. [7] And a proclamation was made throughout Judah and Jerusalem to all the returned exiles that they should assemble at Jerusalem, [8] and that if anyone did not come within three days, by order of the officials and the elders all his property should be forfeited, and he himself banned from the congregation of the exiles.

[9] Then all the men of Judah and Benjamin assembled at Jerusalem within the three days. It was the ninth month, on the twentieth day of the month. And all the people sat in the open square before the house of God, trembling because of this matter and because of the heavy rain. 10 And Ezra the priest stood up and said to them, “You have broken faith and married foreign women, and so increased the guilt of Israel. [11] Now then make confession to the LORD, the God of your fathers and do his will. Separate yourselves from the peoples of the land and from the foreign wives.” [12] Then all the assembly answered with a loud voice, “It is so; we must do as you have said. [13] But the people are many, and it is a time of heavy rain; we cannot stand in the open. Nor is this a task for one day or for two, for we have greatly transgressed in this matter. [14] Let our officials stand for the whole assembly. Let all in our cities who have taken foreign wives come at appointed times, and with them the elders and judges of every city, until the fierce wrath of our God over this matter is turned away from us.” [15] Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah opposed this, and Meshullam and Shabbethai the Levite supported them.

[16] Then the returned exiles did so. Ezra the priest selected men, [1] heads of fathers’ houses, according to their fathers’ houses, each of them designated by name. On the first day of the tenth month they sat down to examine the matter; [17] and by the first day of the first month they had come to the end of all the men who had married foreign women.

THOSE GUILTY OF INTERMARRIAGE

[18] Now there were found some of the sons of the priests who had married foreign women: Maaseiah, Eliezer, Jarib, and Gedaliah, some of the sons of Jeshua the son of Jozadak and his brothers. 19 They pledged themselves to put away their wives, and their guilt offering was a ram of the flock for their guilt. [2] 20 Of the sons of Immer: Hanani and Zebadiah. 21 Of the sons of Harim: Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah. 22 Of the sons of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah.

23 Of the Levites: Jozabad, Shimei, Kelaiah (that is, Kelita), Pethahiah, Judah, and Eliezer. 24 Of the singers: Eliashib. Of the gatekeepers: Shallum, Telem, and Uri.

25 And of Israel: of the sons of Parosh: Ramiah, Izziah, Malchijah, Mijamin, Eleazar, Hashabiah, [3] and Benaiah. 26 Of the sons of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth, and Elijah. 27 Of the sons of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza. 28 Of the sons of Bebai were Jehohanan, Hananiah, Zabbai, and Athlai. 29 Of the sons of Bani were Meshullam, Malluch, Adaiah, Jashub, Sheal, and Jeremoth. 30 Of the sons of Pahath-moab: Adna, Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui, and Manasseh. 31 Of the sons of Harim: Eliezer, Isshijah, Malchijah, Shemaiah, Shimeon, 32 Benjamin, Malluch, and Shemariah. 33 Of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei. 34 Of the sons of Bani: Maadai, Amram, Uel, 35 Benaiah, Bedeiah, Cheluhi, 36 Vaniah, Meremoth, Eliashib, 37 Mattaniah, Mattenai, Jaasu. 38 Of the sons of Binnui: [4] Shimei, 39 Shelemiah, Nathan, Adaiah, 40 Machnadebai, Shashai, Sharai, 41 Azarel, Shelemiah, Shemariah, 42 Shallum, Amariah, and Joseph. 43 Of the sons of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel, and Benaiah. 44 All these had married foreign women, and some of the women had even borne children. [5]

STUDY NOTES FOR EZRA 1

STUDY NOTE FOR EZRA 1:1–6:22 The book of Ezra deals with two sets of events, separated by more than half a century. In chs. 1–6, the focus is on the twenty-three years from the edict of Cyrus to the completion of the rebuilding of the temple in Jerusalem (538–515 B.C.), though two later incidents are mentioned in 4:6 and 4:7–23. The account is in two main sections: the return of the exiles (chs. 1; 2) and the rebuilding of the temple (chs. 3–6).

1:1–4 By beginning with the decree of Cyrus, Ezra picks up the history of redemption where Chronicles leaves off. Verses 1–3 repeat, with minor differences, the closing words of 2 Chronicles.

1:1 first year. Beginning in 559 B.C., Cyrus ruled Anshan, a territory to the north of the Persian Gulf. He extended his rule over Medo-Persia around 550 B.C.., and, after conquering lands as far as Lydia in the west of Asia Minor, in October 539 his armies entered Babylon. The reference here is to 538 B.C. The spring of that year marked the start of the first year of his reign over his enlarged empire. BACK TO EZRA 1:1

The Returns of Jewish Exiles to Judah

that the word of the LORD ... might be fulfilled. Jeremiah prophesied seventy years of captivity in Babylon (Jer. 25:11–12; 29:10; see Dan. 9:2) and also assured the exiles of the Lord’s plan for their future (Jer. 29:11). From 605, when the first captives were deported, to 538, when the decree to return was issued, is sixty-seven years. Other prophecies may also be in view (Jer. 16:14–15; 27:22). The Lord was sovereignly bringing to pass the word He had spoken more than half a century before.

the LORD stirred up the spirit. This phrase expresses the main theme of the book: God works sovereignly through responsible human agents to accomplish His redemptive plan (6:22; 7:27). In the words of Prov. 21:1, the Lord directed Cyrus’s spirit like “a stream of water ... he turns it wherever he will” (see Is. 41:25; 45:13).

STUDY NOTE FOR EZRA 1:2–4 Jewish advisors may have helped to write the decree.

1:2 The LORD, the God of heaven. A title identifying the Lord as the supreme authority and power, whose rule from on high was not constrained by any earthly boundary (5:12; 6:9, 10; 7:12, 21, 23; Neh. 1:4, 5; 2:4, 20; Dan. 2:18, 19, 37, 44; Jon. 1:9). “The God of heaven” was a divine title used by the Jews particularly in dealings with foreigners.

has given me ... has charged me. Cyrus’s testimony to the sovereignty of God is probably a diplomatic formality for him, since the famous Cylinder of Cyrus says similar things about other gods (1:3 note).

a house at Jerusalem. This “house” refers to the temple but in the end will include the city and the people of God. The rebuilding of the house of God is a dominant theme in Ezra and Nehemiah (see Introduction: Characteristics and Primary Themes). Without the temple and its associated sacrifices, the spiritual needs of the community cannot be properly met. BACK TO EZRA 1:2

STUDY NOTE FOR EZRA 1:3 Cyrus’s policy of religious toleration and support for the Jerusalem temple was similar to his treatment of other subject peoples. His purpose was to enlist the gods of these peoples in his own service (note the motivation of Darius in 6:10 and of Artaxerxes in 7:23). The Lord’s controlling purpose, however, was to continue the progress of his provision of salvation.

of all his people. Cyrus’s commission is directed to all the people, not the leaders, expressing a major theme of the book (Introduction: Characteristics and Primary Themes): the people of God as a whole are vital to accomplishing God’s redemptive plan. BACK TO EZRA 1:3

STUDY NOTE FOR EZRA 1:4 in whatever place he sojourns. Refers to deported Jews of Cyrus’ era who have been compelled to live throughout the Babylonian Empire, and perhaps to Gentiles.

be assisted. In the exodus from Egypt, the Egyptians sent Israel out with gifts (Ex. 12:35, 36). BACK TO EZRA 1:4

STUDY NOTE FOR EZRA 1:5–11 The response is described in language parallel to the decree, emphasizing the immediate reaction of the people to Cyrus’s decree and to God’s prompting (see Phil. 2:13).

1:5 heads of the fathers’ houses. The patriarchs of extended families.

Judah and Benjamin. The two southern tribes exiled by the Babylonians. There are also some survivors from the northern tribes, perhaps from those who had earlier moved south (see 1 Chr. 9:3; 2 Chr. 11:16).

the priests and the Levites. Restoration of the temple service requires their return (8:15–17).

God had stirred. The same Hebrew phrase as in v. 1. God’s sovereign power generates the decree and the response. Many Jews prefer to live under the conditions in their current location rather than face the challenges of returning to their ravaged homeland and the hardships entailed in rebuilding it, though they are willing to sponsor others. BACK TO EZRA 1:5

STUDY NOTE FOR EZRA 1:6 aided them ... besides all that was freely offered. Two sorts of donation are in view: the first is to assist the returnees; the freewill offerings are to support the temple. BACK TO EZRA 1:6

STUDY NOTE FOR EZRA 1:7 that Nebuchadnezzar had carried away. There were three occasions on which the Babylonian king did this: in 605 B.C. (Dan. 1:2), in 597 B.C.. (2 Kin. 24:13), and in 586 B.C.. (2 Kin. 25:14–15). Cyrus returns them as a mark of respect for his subjects’ religion. BACK TO EZRA 1:7

STUDY NOTE FOR EZRA 1:8 Mithredath the treasurer. A Persian official named after Mithras, the sun god. “Treasurer” is also a Persian term.

Sheshbazzar. Identified by some as Zerubbabel. However, Sheshbazzar seems to be a somewhat unknown figure in 5:14–16, whereas Zerubbabel is well known (5:2, 3). Possibly Sheshbazzar is the official leader, perhaps a Persian designated by Cyrus, while Zerubbabel is the popular leader. More probably, Sheshbazzar, though appointed by the Persians, is himself a senior Jewish figure (see 2:63) who dies shortly after the return, leaving Zerubbabel, his second-in-command, in charge of the returnees.

prince of Judah. Not necessarily a connection with the line of David. It merely points to one who is a leader. BACK TO EZRA 1:8

STUDY NOTE FOR EZRA 1:9–11 The total of the numbers in vv. 9, 10 is 2,499, not 5,400 as reported in v. 11. The reason for this discrepancy is not known, but the larger figure may include many smaller items not explicitly listed. The difficulty is compounded by not knowing exactly what the “basins” and “bowls” were. The production of these treasures must have encouraged the spirits of God’s people, since Jeremiah had prophesied that they would be preserved and carried back to Jerusalem (Jer. 27:22). BACK TO EZRA 1:9

STUDY NOTE FOR EZRA 1:11 The exiles return to Jerusalem with the articles for the temple according to the decree of Cyrus. The Lord keeps His promise that after chastening His people for breaking the covenant, He would bring them back to the Promised Land (Deut. 30:1–5). Those who return are the legitimate successors of the pre-exilic community, and God is continuing to work for and through them. BACK TO EZRA 1:11

STUDY NOTES FOR EZRA 2

STUDY NOTE FOR EZRA 2:1–70 This list of exiles who return may not appear theologically important, but the repetition of the same list, with some variations, in Neh. 7 suggests otherwise. First, the Lord knows His people personally. The covenant relation between the Lord and His people is a bond of intimate friendship. Second, common people are vital to the accomplishing of God’s redemptive plan (Introduction: Characteristics and Primary Themes). Not only the religious and political leaders but also the common people are important in rebuilding the house of God. In fact, “the rest of the people” contribute more to the rebuilding than do “the heads of the fathers’ houses” and the governor (Neh. 7:70–72). Third, the enumeration resembles that found in Numbers (1; 26) and Joshua (18; 19). As the Lord formed the covenant community after the exodus from Egypt, so He re-creates it after the return from Babylon. However, for the moment they remain “the people of the province” (v. 1), a subdivision of the vast Persian Empire. They have returned home, but they are still without political freedom. BACK TO EZRA 2:1

STUDY NOTE FOR EZRA 2:2 Zerubbabel. His name means “offspring of Babylon,” a reference to his birth in exile. He is a descendant of David, the son of Shealtiel (3:2) and a grandson of King Jehoiachin (1 Chr. 3:17). The genealogy of Jesus is traced through him (Matt. 1:12, 13; Luke 3:27). He is probably recognized by the Persians as the civil leader of the restored community. He is responsible for laying the temple’s foundation (3:8–10).

Jeshua. As high priest at the time of the restoration (Hag. 1:1; Zech. 3:1), Jeshua, a variant spelling of Joshua, is the spiritual leader of the community. His grandfather Seraiah, high priest when Jerusalem fell to the Babylonians in 586 B.C., was executed at Riblah along with other notable citizens (2 Kin. 25:18–21; Jer. 52:24–27). However, Seraiah’s son Jehozadak was spared and taken to Babylon (1 Chr. 6:15), and now Jehozadak’s son has returned to Jerusalem.

Nehemiah. Not the same Nehemiah who later oversees the reconstruction of Jerusalem’s walls.

Mordecai. Not the same Mordecai who was Esther’s cousin.

2:2–35 The first group listed is the laity. The list is in two parts: part one (vv. 3–20) gives the family names of the returnees, and part two (vv. 21–35) lists their towns in the tribal territories of Benjamin and Judah. The laity are mentioned ahead of the clergy in keeping with the emphasis in Ezra and Nehemiah on the significance of the common people in rebuilding the kingdom (2:1–70 note). The twelve leaders of the first return (see Neh. 7:7; only eleven are named here, as Nahamani is omitted) collectively represent the twelve tribes that make up the real Israel (see 6:17; 8:24, 35). BACK TO EZRA 2:2

STUDY NOTE FOR EZRA 2:36–58 The next groups are officially associated with the temple service: priests (vv. 36–39), Levites (v. 40), singers (v. 41), gatekeepers (v. 42), temple servants (vv. 43–54), and Solomon’s servants (vv. 55–57). Solomon’s servants probably served in the temple, since they are counted together with the temple servants in v. 58. BACK TO EZRA 2:36

STUDY NOTE FOR EZRA 2:59–63 The final group of returnees is made up of those who cannot prove their Israelite descent. Again, the laity is listed first (v. 60), then the priests (v. 61). BACK TO EZRA 2:59

STUDY NOTE FOR EZRA 2:62 excluded ... as unclean. A man must be descended from Aaron in order to be a priest (Ex. 29:44; Num. 3:3). BACK TO EZRA 2:62

STUDY NOTE FOR EZRA 2:63 The governor. Or tirshatha (“his excellency”). Only Sheshbazzar has been given such status by Cyrus. What he says here strongly suggests that he is a Jew with a Babylonian name.

the most holy food. Only a priest or a member of his household could eat the portion of the sacrifice allotted to the priests (Lev. 22:10).

Urim and Thummim. A device for making decisions (Ex. 28:30), needed in this case to determine the ancestry of these priests, but neither the device nor the skill to use it have survived the exile. BACK TO EZRA 2:63

STUDY NOTE FOR EZRA 2:64 42,360. The same total as in Neh. 7:66. However, the sum of the figures in the list in Ezra is only 29,818, while the sum of the list in Neh. 7 is 31,089. It may be that certain groups are being counted without being listed, or that an insignificant scribal copying mistake may have come into the text (see Introduction to 1 Chronicles: Special Issues). BACK TO EZRA 2:64

STUDY NOTE FOR EZRA 2:68 freewill offerings. The first temple was also built with freewill offerings (1 Chr. 29:1–9), not the tithe. The principle of giving beyond the tithe willingly and according to one’s ability is still at work in building the kingdom under the new covenant (2 Cor. 8:11). BACK TO EZRA 2:68

STUDY NOTE FOR EZRA 2:69 darics. Gold coins brought into use throughout the Persian Empire. The heavier “mina” (see text note) was a weight of silver, not a coin. In total, this verse refers to about 1,100 lbs. (500 kg) of gold and three tons (2,700 kg) of silver. BACK TO EZRA 2:69

STUDY NOTE FOR EZRA 2:70 This final verse closes the section by echoing v. 1, in which they “came” and “returned”; in v. 70 they “lived in their towns.” The Lord has returned the people of promise to their ancestral homes in the Land of Promise. BACK TO EZRA 2:70

STUDY NOTES FOR EZRA 3

STUDY NOTE FOR EZRA 3:1–6:22 The people rebuild the altar, resume the sacrifices (3:1–6), and then rebuild the temple itself (3:7–6:22). Spurred on by the prophets Haggai and Zechariah (5:1–2) and blessed by God (5:5), they succeed in spite of opposition from the peoples around them (ch. 4) and from the governor of “the province Beyond the River” (5:3–6:12).

3:1–6 The exiles’ merely returning to Judah is insufficient. The worship of the Lord has to be resumed even though there is time only to build an altar at the site of the former temple.

3:1 the seventh month. Tishri (September–October), the month of the Feast of Booths (Lev. 23:33–44). The desire to celebrate this feast (3:4) no doubt provided the stimulus needed to rebuild the altar. The year is not stated. The decree permitting the Jews to return was issued in Cyrus’s first year, March 538–February 537 B.C., possibly in the summer (see 6:1, 2 note). After that, time was needed to organize the return, for the actual journey, and for an initial period of resettlement. In what follows the date 536 B.C. is assumed, but a case can be made for a year earlier or later.

as one man. The decision to reinstitute the worship of the Lord in proper form is unanimous. BACK TO EZRA 3:1

STUDY NOTE FOR EZRA 3:2 Jeshua ... Zerubbabel. The only place where Jeshua is mentioned first, as is appropriate for the priestly task of erecting the altar. Here and in v. 8, Sheshbazzar may have delegated Zerubbabel to represent him because of his belonging to the house of David (see 2:2; 5:14–16). It had been prophesied that one of David’s offspring would be involved in building the temple (2 Sam. 7:12, 13).

burnt offerings. Burnt offerings were the primary offerings (Lev. 1), but others are also in view (v. 5). The burnt offering was the continuing basis on which a sinful people could live in the presence of a holy God (Ex. 29:42), looking forward as it did to the sacrifice of Christ as the final sacrifice that brings sinners into the presence of God (Heb. 10:19–20).

as it is written. The written Word is a powerful tool used by God to accomplish His redemptive plan. BACK TO EZRA 3:2

STUDY NOTE FOR EZRA 3:3 fear was on them. They have the courage to build the altar and lay the foundation of the temple. But their resolve will soon be tested (4:4, 5), and the work will stop (4:24).

the peoples of the lands. While some restrict this phrase to Judeans who never suffered exile (see 2 Kin. 25:12), it is more probably a reference to surrounding nations, including those groups settled by the Assyrians in the territory of the former kingdom of Israel to the north (see 2 Kin. 17:24). BACK TO EZRA 3:3

STUDY NOTE FOR EZRA 3:4–6 Not only is the Feast of Booths celebrated from the fifteenth to the twenty-first of the month, but the entire sacrificial system is set in motion because the sacrifices are a part of maintaining the covenant relationship (Heb. 9:22). So important are the sacrifices that they are started before the temple itself is finished. BACK TO EZRA 3:4

STUDY NOTE FOR EZRA 3:7–13 The workers are supervised by the Levites (v. 8), who are under the direction of the leading families in the community (v. 9).

3:7 Steps are immediately taken to secure the craftsmen and materials to begin rebuilding the temple. The language of v. 7 recalls the materials assembled for Solomon’s temple (1 Chr. 22:2–4; 2 Chr. 2:8–16). BACK TO EZRA 3:7

STUDY NOTE FOR EZRA 3:8 the second month. Ziv (or Iyar, April–May), the same time of year that Solomon began building the original temple (2 Chr. 3:2). Seven months have elapsed from 3:1 in procuring supplies. The year is probably 535 B.C.

to supervise the work of the house of the LORD. This phrasing is virtually identical to the language used about Solomon’s temple (1 Chr. 23:4). BACK TO EZRA 3:8

STUDY NOTE FOR EZRA 3:10 when the builders laid the foundation. The focus of the narrative is the response of the people rather than the mechanics of construction. If the return of the temple articles has encouraged the spirits of the people (1:9–11 note), much more does the laying of the foundation confirm their faith in God, who has promised restoration after exile (Deut. 30:1–5). Their expression of praise echoes exactly the dedication of Solomon’s temple (2 Chr. 5:13). BACK TO EZRA 3:10

STUDY NOTE FOR EZRA 3:12 But many ... wept. The tears of the older members of the community are not tears of joy but tears of disappointment because of the contrast between this small beginning (see Zech. 4:10) and the splendor of Solomon’s temple. Similar disappointment will later call for rebuke (Hag. 2:1–5), but for the moment the joy of the Lord is the strength of many. BACK TO EZRA 3:12

STUDY NOTES FOR EZRA 4

STUDY NOTE FOR EZRA 4:1–23 News of what is happening in Jerusalem has spread quickly and attracted hostile attention. Work on the temple is delayed for more than a decade. The prophet Haggai also sheds light on events in this period, but he focuses on the reluctance of the people to continue rebuilding the temple in difficult economic circumstances. Ezra shows that their disinclination to proceed is also significantly influenced by external opposition. Indeed, in later years similar antagonism hampers attempts to refortify Jerusalem (vv. 6–23). Consequently, from here through to the end of Nehemiah the record is one of malice, harassment, and hostility. Whenever the cause of God moves forward, it encounters opposition.

4:1 the adversaries. Though these people come with outward expressions of good intentions, they are referred to as “adversaries,” since they are really intent on undermining the work of restoration. Political factors play a part in this conflict. Only the returnees have authorization from Cyrus to undertake construction (1:2–4), and the leaders in Judah may be reluctant to accept the assistance of unauthorized persons lest the Judahites get into trouble with the empire. Ultimately, however, the trouble is religious. The adversaries include people from various places who were transplanted into Samaria, the area north of Judah, after the destruction of the northern kingdom of Israel in 722 B.C. (4:9, 10 note). They worship many gods and incorporate worship of the Lord into their polytheism (2 Kin. 17:24–41). The animosity between the Jews and the Samaritans who descend from these adversaries continues into the NT era (see John 4:1–42). BACK TO EZRA 4:1

STUDY NOTE FOR EZRA 4:2 we worship your God. The incident that led to this is described in 2 Kin. 17:24–28, but the polytheism practiced by the peoples in Samaria does not warrant them adding “as you do” (cf. 2 Kin. 17:29–41).

Esarhaddon. Assyrian policy involved substantial resettlement of subject peoples. In addition to the influx after the fall of Samaria (see 3:3) and at a later period (see v. 10), there were also settlements in the north under Esarhaddon (681–669 B.C.). BACK TO EZRA 4:2

STUDY NOTE FOR EZRA 4:3 we alone will build. The discrimination is not racial or political but religious. From the early days of living in the Promised Land (Judg. 3:6) and throughout their history (2 Kin. 17:7–17), the Israelites made alliances with foreigners that led them into idolatry and ultimately to exile from the land (2 Kin. 17:18–23). The failure of the returnees to separate themselves from the indigenous population became a problem before long (Ezra 9; 10). The same principle of religious separation is still operative under the new covenant (2 Cor. 6:14–7:1). BACK TO EZRA 4:3

STUDY NOTE FOR EZRA 4:4 the people of the land. The “adversaries” of v. 1 (see 3:3).

discouraged ... made them afraid. The word “discouraged” is lit. “made hands limp” (see Neh. 6:9). These verbs are participles, indicating that this behavior extends over a considerable period of time. BACK TO EZRA 4:4

STUDY NOTE FOR EZRA 4:5 bribed counselors. Perhaps these are Persian officials. The obstructive efforts of the adversaries cause a delay in the work from the time of Cyrus (550–530 B.C..) until the second year of Darius (522–486 B.C..). BACK TO EZRA 4:5

STUDY NOTE FOR EZRA 4:6–23 This material is a separate section, describing later opposition to the Jews during the reigns of Xerxes (486–465 B.C..) and Artaxerxes I (465–424 B.C..). The narrative justifies calling the neighboring peoples in v. 1 “adversaries.” Additionally, it shows that the opposition is not a brief and passing problem but a foretaste of prolonged opposition—to the people of God in rebuilding God’s ‘‘house” (the temple) and to the city and the nation in general.

4:6 Ahasuerus. Ahasuerus (Xerxes) succeeded Darius and was king of Persia from 486 to 465 B.C.

they wrote an accusation. The subject of the verb is not specified, but the context shows that the troublemakers are a later generation of the “adversaries” of v. 1. Nothing is said about the nature of the accusation. BACK TO EZRA 4:6

STUDY NOTE FOR EZRA 4:7 Artaxerxes. Artaxerxes I, successor to Ahasuerus (Xerxes) and king of Persia from 465 to 424 B.C..

wrote to Artaxerxes. There is no information about the content of this letter, but considering the context, it is doubtless an effort to prevent rebuilding the wall.

Aramaic. The language of international diplomacy in the ancient Near East. BACK TO EZRA 4:7

STUDY NOTE FOR EZRA 4:8–6:18 This section is written not in Hebrew but in Aramaic, the language of the original documents cited in this section. The correspondence expresses the concern of various Gentile officials about the progress of the Jews’ work.

4:8 scribe. Scribes are high officials who write official correspondence and keep archival records for the provincial government (7:6 note). BACK TO EZRA 4:8

STUDY NOTE FOR EZRA 4:9 the rest of their associates. The opposition does not come from a few but is broadly based. BACK TO EZRA 4:9

STUDY NOTE FOR EZRA 4:10 Osnappar. Probably Ashurbanipal, the last successful king of Assyria (668–627 B.C..), who transplanted various peoples into Samaria. This practice began after the fall of Samaria in 722 B.C., probably under Sargon II (2 Kin. 17:24).

Beyond the River. An extensive area west of the Euphrates, including Aram, Phoenicia, and Palestine. BACK TO EZRA 4:10

STUDY NOTE FOR EZRA 4:12 Jews. This term came into common use after the exile because the majority of the returnees were from the tribe of Judah.

from you. “From you” (singular) refers to Artaxerxes and may point to the group who returned with Ezra.

finishing the walls. See note on 4:6–23. The reference is to the walls and foundations of the city, not the temple. BACK TO EZRA 4:12

STUDY NOTE FOR EZRA 4:13 The complainants cloak their motives by expressing concern for the revenues of the Persian Empire. They predict that if Jerusalem is walled, it will again rebel and cease paying taxes. BACK TO EZRA 4:13

STUDY NOTE FOR EZRA 4:14 we eat the salt of the palace. Lit. “we have salted with the salt of the palace.” Probably a way of referring to the covenantal obligation of a vassal to his overlord (see Lev. 2:13; Num. 18:19; 2 Chr. 13:5). BACK TO EZRA 4:14

STUDY NOTE FOR EZRA 4:15 book of the records. The various Aramaic documents used in writing this section of Ezra would be kept in a similar archive.

a rebellious city ... was laid waste. See 2 Kin. 18:7; 24:1. BACK TO EZRA 4:15

STUDY NOTE FOR EZRA 4:16 have no possession. Obviously an exaggeration, these words are intended to sway Artaxerxes. This letter is written at a time when there is great unrest in the western provinces of the empire. The implied threat is probably that rebellion in Jerusalem will tip the balance of power in favor of those who oppose Persia. BACK TO EZRA 4:16

STUDY NOTE FOR EZRA 4:18 has been plainly read. The king is not given a summary of the letter; it is read to him word for word, probably translated from Aramaic into Persian. BACK TO EZRA 4:18

STUDY NOTE FOR EZRA 4:20 Israel received tribute from other nations under David and Solomon. Now, even though they have returned to the Land of Promise, God’s people must submit to the rule of the ungodly (9:9 and note). The initial phase of the restoration is less than what the prophets expected (e.g., Isa. 60:1–3; Mic. 4:1–5), leaving the full restoration of God’s people in the hands of the Messiah, Jesus Christ. BACK TO EZRA 4:20

STUDY NOTE FOR EZRA 4:21 that this city be not rebuilt. It is probable that the destruction of these newly built walls (“by force and power,” v. 23) is the subject of the report that Nehemiah receives in Neh. 1:3.

until a decree is made by me. The complainants do not get all they want. The possibility of Jerusalem’s walls being rebuilt is not entirely ruled out, but it is dependent on future imperial policy. Such a decree to rebuild the walls is made by Artaxerxes when he gives permission to Nehemiah to return and perform the work (Neh. 2:1–9). BACK TO EZRA 4:21

STUDY NOTE FOR EZRA 4:24 After the section dealing with opposition to the rebuilding of the wall (vv. 6–23), the author returns to the topic of vv. 1–5, rebuilding the temple. The author uses a technique called “repetitive resumption,” in which the substance of vv. 4, 5 is repeated, not to add new information but to mark vv. 6–23 as a digression.

the second year ... of Darius. April 520 B.C. BACK TO EZRA 4:24

STUDY NOTES FOR EZRA 5

STUDY NOTE FOR EZRA 5:1, 2 In the same year referred to in 4:24, the second year of Darius, Haggai begins to prophesy in August (Hag. 1:1). Three weeks later, work resumes at the temple site, and Zechariah’s ministry commences two months after Haggai’s (Zech. 1:1). Work on the temple proceeds not because of a decree from Darius but because of the preaching of God’s prophets and the obedient response of God’s people (Hag. 1:14, 15).

5:1 over them. Both the people (Deut. 28:10) and the prophets (Jer. 15:16) belong to God. BACK TO EZRA 5:1

5:2 supporting them. The help the prophets extend to the civil and religious leaders of the community takes the form of courageous preaching and constant encouragement (as in the books of Haggai and Zechariah). BACK TO EZRA 5:2

STUDY NOTE FOR EZRA 5:3–6:12 The work that resumed under God’s direction is soon put to the test and threatened with a prohibition order by the Persian authorities (vv. 3, 4). However, in God’s providence, the people are allowed to continue until a directive is received from the emperor. The letter sent to him (5:6–17), the record of Cyrus’s decree (6:1–5), and Darius’s permission to proceed (6:6–12) are all duly recorded. There is, however, the additional and unexpected benefit of state provision for the rebuilding work and for future sacrifices.

5:3, 4 As soon as the work on the temple resumes, the Persian officials in control of the area investigate whether the activity has been duly authorized. Large-scale construction work might be connected with the considerable political unrest throughout the empire in the early years of Darius’s reign, so the officials want to make sure the Jews are not intent on rebellion. These officials are not as hostile as those at a later date (4:7–9) and are presented as acting honorably throughout the incident. BACK TO EZRA 5:3, 4

STUDY NOTE FOR EZRA 5:5 the eye of ... God. His watchful and preserving oversight. This time God chooses to intervene, and the officials permit the work to continue until they hear from Darius. Here, as throughout Ezra and Nehemiah, God becomes involved through the actions of people (see 1:1 note). BACK TO EZRA 5:5

STUDY NOTE FOR EZRA 5:6–17 When Ezra draws up this account of earlier events, he makes use of his official position in the Persian administration to access the state archives to obtain the material. BACK TO EZRA 5:6

STUDY NOTE FOR EZRA 5:8 province of Judah. Judea is a sub-province in the Persian Empire, not an independent political state.

prospers in their hands. It prospers due to the care of God (v. 5), the preaching of the prophets (vv. 1, 2), and the leadership of Zerubbabel and Jeshua (v. 2). BACK TO EZRA 5:8

STUDY NOTE FOR EZRA 5:9 Who gave you a decree. The question underscores Judah’s lack of independence. BACK TO EZRA 5:9

STUDY NOTE FOR EZRA 5:11–16 Tattenai’s report to the king is comprehensive and includes the reply of the Jewish leaders to the questions of the Persian officials (vv. 3, 4).

5:11 God of heaven and earth. A fuller form of the more frequent title “God of heaven” (1:2 note).

a great king of Israel. Solomon built the original temple in the years 966–959 B.C.. (1 Kin. 6:1, 38). BACK TO EZRA 5:11

STUDY NOTE FOR EZRA 5:12 gave them into the hand. God used Nebuchadnezzar to punish Israel for breaking the covenant.

Chaldean. The Chaldeans lived in southern Mesopotamia and established the Neo-Babylonian Empire by overthrowing the Assyrians in 612 B.C.. The new empire continued until it was overthrown by the Persians in 539. BACK TO EZRA 5:12

STUDY NOTE FOR EZRA 5:13 made a decree. Here is the answer, on the human level, to the question posed in 5:3. BACK TO EZRA 5:13

STUDY NOTE FOR EZRA 5:14 Sheshbazzar. See note on 1:8. As the Persian appointee, his role is emphasized in dealing with another Persian official, even though the work has in fact been delegated to Zerubbabel (see Hag. 1:12–14; Zech. 4:9). BACK TO EZRA 5:14

STUDY NOTE FOR EZRA 5:16 from that time ... building. The work is not done continuously but experiences a break of about seventeen years (4:24 note). The Jewish elders view the work as suspended, not abandoned. BACK TO EZRA 5:16

STUDY NOTE FOR EZRA 5:17 let search be made. This is the second reference to an archival search, underscoring the theme of the power of written documents (Introduction: Characteristics and Primary Themes). The search mentioned earlier (4:15) stopped the building of the wall. This second search (recorded later, but occurring earlier) will result in the completion of the temple. BACK TO EZRA 5:17

STUDY NOTES FOR EZRA 6

STUDY NOTE FOR EZRA 6:1–12 A search of the royal archives unearths an official copy of Cyrus’s decree, which Darius then endorses. God overrules the interference of the officials so that the work proceeds with state protection and support.

6:1, 2 Darius responds to Tattenai’s request. The search begins in the treasury at Babylon, but the decree is found in Achmetha (Ecbatana), almost three hundred miles (480 km) northeast of Babylon, and probably the city from which Cyrus issued the decree when he stayed there in the summer of 538 B.C. BACK TO EZRA 6:1

6:2 a scroll. Probably written on leather, it is an official memorandum regarding the decree and not its exact text, which would have been preserved on a clay tablet. BACK TO EZRA 6:2

STUDY NOTE FOR EZRA 6:3–5 This copy of the decree differs somewhat from that in 1:2–4; e.g., God’s name (“LORD”) is not used. The copy in 1:2–4 is what the heralds proclaimed to the Jews, while this copy is the minutes kept as an official record.

6:3 Its height shall be sixty cubits and its breadth sixty cubits. These dimensions are larger than those of Solomon’s temple (1 Kin. 6:2). They may give the maximum size allowed rather than the size planned. BACK TO EZRA 6:3

STUDY NOTE FOR EZRA 6:4 great stones ... timber. Probably the layer of timber provides a measure of shock-proofing against earthquakes (see 1 Kin. 6:36; 7:12). The cost is to be met from state funds, something not mentioned in 1:2–4. BACK TO EZRA 6:4

STUDY NOTE FOR EZRA 6:6–12 Having found Cyrus’s decree, Darius issues a second decree reinforcing it. In God’s providence, the opposition of Tattenai and his associates turns out for the good of the project (see Gen. 50:20). BACK TO EZRA 6:6

STUDY NOTE FOR EZRA 6:7 the governor of the Jews. Unlikely to be a reference to a member of the Persian administration; most probably Zerubbabel is in view. BACK TO EZRA 6:7

STUDY NOTE FOR EZRA 6:9 whatever is needed. As a result of the opposition, provision is also made for continuing the temple services. BACK TO EZRA 6:9

STUDY NOTE FOR EZRA 6:10 pray for the life of the king. See note on 1:3. BACK TO EZRA 6:10

STUDY NOTE FOR EZRA 6:11 if anyone alters this edict. This decree thwarts those opposing the temple rebuilding effort, and it features the customary ancient Near Eastern curses on anyone who changes an official document (see Rev. 22:18, 19). As a result of the opposition they have faced, God’s people are granted irrevocable support to rebuild the temple.

impaled on it. Execution by impalement was a common Persian form of capital punishment. BACK TO EZRA 6:11

STUDY NOTE FOR EZRA 6:13 did with all diligence what Darius the king had ordered. Darius orders that his decree be carried out “with all diligence” (6:12), i.e., with care and thoroughness, and the Persian officials are careful to comply (see the diligence of the builders, 5:8). BACK TO EZRA 6:13

STUDY NOTE FOR EZRA 6:14 the elders of the Jews. God has worked through the leadership of the community (see 5:5). Note that there is no mention of Zerubbabel. As with his predecessor Sheshbazzar, we are never told what becomes of him.

the prophesying of Haggai ... and Zechariah. The preaching of the prophets moves the people to start the work again (5:1, 2) and to complete it.

God ... Cyrus. The same word is used for the command of God and the Persian kings’ decree, a singular form treating the edicts of the various kings as essentially one in purpose—that of God. God’s sovereign decree does not negate human responsibility but rather establishes it. The reference to Artaxerxes, who reigned in the next century, may seem out of place, since the temple proper was completed before he became king. However, the temple is not explicitly mentioned in the Aramaic text of v. 14, so the reference could be a preview to the finishing of the rebuilding of the entire “house of God,” including the community and the wall that were rebuilt under the authority of Artaxerxes (7:11–26; Neh. 2:1, 8). BACK TO EZRA 6:14

STUDY NOTE FOR EZRA 6:15 this house was finished. Use of the name of the month may reflect Ezra’s source (see Neh. 1:1). The date corresponds to March 12, 515 B.C.., nearly four-and-a-half years after the work began in earnest (Hag. 1:15), twenty years after the restoration work was first started (3:8), and almost exactly seventy years after the Solomonic temple was destroyed in 586. BACK TO EZRA 6:15

STUDY NOTE FOR EZRA 6:16 the people of Israel. This designation focuses on their status as the covenant people of God (see v. 21).

the dedication of this house of God. With the solemn assignment of the completed temple for the worship of the Lord, a major milestone has been reached. The parenthetical section of 4:6–23 has already given a preview of trouble to come. The dedication of the wall (Neh. 12:27) and the final reforms (Neh. 13) will complete the restoration of the Jewish community. BACK TO EZRA 6:16

STUDY NOTE FOR EZRA 6:17 They offered. The number of offerings is small in comparison to those of Solomon (1 Kin. 8:62, 63), but the reference to “12 male goats, according to the number of the tribes of Israel” points to the ideal unity of the community (see 2:2; 1 Kin. 18:31). Reference to a sin offering indicates their awareness of sin and of their need for faith in God, who keeps His covenant of love (Deut. 7:9). BACK TO EZRA 6:17

STUDY NOTE FOR EZRA 6:18 written in the Book of Moses. The written text prescribes the sacred duties, and the chastened and restored community is careful to carry out all covenantal obligations. Contrary to many reconstructions of these events, this verse makes clear that the restored community had the Book of Moses in its possession long before the arrival of Ezra. The first Aramaic section of Ezra ends with this verse. BACK TO EZRA 6:18

STUDY NOTE FOR EZRA 6:19 kept the Passover. The first celebration of the Passover since the destruction of the temple seventy years earlier. The date of this Passover is April 21, 515 B.C.., a month after the completion of the temple (v. 15). BACK TO EZRA 6:19

STUDY NOTE FOR EZRA 6:21 every one who had joined them. While this may include Gentiles (see Num. 9:14), it is more likely that the writer is referring to people of Judah (and possibly of the former northern kingdom) who were never deported and have remained in the land since the rest of the population went into exile. In large measure, they have assimilated to pagan practices, but if they repent of this and separate (a key issue for the holy people; see Introduction: Theology of Ezra), then are incorporated into the covenant community and allowed to participate in its worship.

to worship the LORD. Lit. “to seek the LORD.” They have renounced pagan practices and now seek to ascertain God’s will so that they might order the whole of their lives by it. “To seek God” is virtually a technical term for a true worshiper and diligent follower of the Lord. BACK TO EZRA 6:21

STUDY NOTE FOR EZRA 6:22 seven days with joy. The Feast of Unleavened Bread lasted throughout the week after the Passover (Lev. 23:6–8). The restored people in the rebuilt temple are once more enjoying fellowship with their God. Their joy is the Lord’s gift to them through His control of the actions of pagan kings, both Cyrus (1:1) and here Darius.

the king of Assyria. The reference is to Darius. The Assyrian Empire ceased to exist a century earlier, and by this time its former territory is under Persian control. Mention of Assyria probably indicates that the judgment on Israel, begun through that regime, is now reversed. BACK TO EZRA 6:22

STUDY NOTES FOR EZRA 7

STUDY NOTE FOR EZRA 7:1–10:44 Only in these closing chapters are we introduced to Ezra, after whom the book is named. We are also permitted to read parts of his personal memoirs. These certainly include 7:27–9:15, where the “I” and “me” refer to Ezra. Since the words “such a thing” in 7:27 link back to his letter of commission in 7:12–26 this letter was likely preserved among Ezra’s personal documents as well. The remaining material in these chapters was probably added by whoever drew the source material together into the book we now have.

7:1–10 These verses are an introductory summary of Ezra’s return to Jerusalem, about which greater detail is provided later in the chapter. Here the focus is on Ezra’s credentials and the secret of his competence as a leader.

7:1 Now after this. Nearly sixty years have passed between the events at the end of ch. 6 and those at the beginning of ch. 7. The only information we have on this period from Ezra and Nehemiah concerns opposition in the days of Ahasuerus (4:6 note)—the events in the book of Esther also occur during this period (Esth. 1:1).

Artaxerxes. Artaxerxes I, king of Persia from 465 to 424 B.C.. Some scholars have understood the reference to be to a later Artaxerxes, thus setting Ezra’s ministry many years subsequent to that of Nehemiah, but such scenarios are at variance with the scriptural account.

Ezra. The lengthy introduction of Ezra (vv. 1–10) signals his importance for what follows. The first information given about Ezra is his ancestry. The genealogy spanning seventeen generations is full but not complete (six more names may be added on the basis of 1 Chr. 6:3–15); the phrase “son of” is often used to mean “descendant.” Ezra’s line goes back to Aaron, establishing his priestly authority for his subsequent actions. Seraiah was high priest when Jerusalem fell (see 2:2), and so he is not Ezra’s immediate father but a more remote ancestor. Hilkiah was the high priest under Josiah (2 Kin. 22:4). BACK TO EZRA 7:1

STUDY NOTE FOR EZRA 7:6 went up from Babylonia. Not all the pious exiles returned with Sheshbazzar in 538 B.C.. Ezra’s family did not. Probably, Ezra was not yet born at the time of the first return. He grew up in Babylon, where most of the exiles lived.

a scribe skilled. In the OT, scribes were often government officials who composed official documents (4:8 note; 2 Sam. 8:17; 1 Kin. 4:3), administered temple treasuries (2 Kin. 12:10, 11; 22:3, 4, 9; Neh. 13:13), served as court emissaries (2 Kin. 18:18–37), and provided literary functions such as taking dictation (Jer. 36:32). Ezra is a high-ranking official in the Persian administration (v. 25), but his most important qualification is as a teacher of God’s law (vv. 10, 11, 14; Neh. 8:1–9).

that the LORD ... had given. The “Law of Moses” is divine in origin (see 2 Tim. 3:16). The reference here is to the first five books of the Bible.

the king granted him all that he asked. The actions of responsible human beings are traced back to the sovereign action of God: Ezra takes the initiative and asks. The content of his petition is not specified but presumably corresponds to what he was granted in his letter of commission (vv. 12–26). Artaxerxes grants his request because God providentially gives success to Ezra’s endeavor. BACK TO EZRA 7:6

STUDY NOTE FOR EZRA 7:7 there went up ... some. Ezra is not alone but is leading a second group of returning exiles.

the seventh year. 458 B.C.. BACK TO EZRA 7:7

STUDY NOTE FOR EZRA 7:8 Ezra came to Jerusalem. The trip takes place in the spring, when there is ample water along the way. It takes nearly four months, from April 21 to August 4, and covers about 850 miles (1370 km), proceeding north along the banks of the Euphrates before turning south. BACK TO EZRA 7:8

STUDY NOTE FOR EZRA 7:9 the good hand of his God. Success is attributed to God’s providence. This or a similar expression occurs frequently in Ezra and Nehemiah (see 7:6, 28; 8:18, 22, 31; Neh. 2:8, 18). BACK TO EZRA 7:9

STUDY NOTE FOR EZRA 7:10 For. Ezra’s goal in going to Jerusalem is now given. As a diligent hearer and doer of the Word (James 1:22), Ezra’s goal is to teach others to do the same.

to study ... to do ... to teach. Lit., “to seek.” Only here is the Hb. verb “to study” (lit. to seek”) used with “the Law” as its object. Ezra seeks to know more about God and His will (see 6:21 note) through studying His Word. Ezra is a model reformer in that he first follows God’s precepts himself (see Ps. 119:100) and then, having studied and put into practice the law, Ezra is equipped to teach others (see Ps. 51:13). BACK TO EZRA 7:10

STUDY NOTE FOR EZRA 7:11–26 A copy of a letter from King Artaxerxes records his commission of Ezra to return to Jerusalem to inquire about the spiritual state of the people (v. 14), to provide supplies for the temple (vv. 15–24), and to arrange for the administration of justice (vv. 25, 26). Included is a specific directive to local Persian officials to provide Ezra with all that is necessary (vv. 21–23).

7:11 letter. The letter (vv. 12–26), written in Aramaic (4:7 note), gives Ezra the authority to carry out the reforms recorded in the following chapters. The letter may have been written by Ezra and then signed by Artaxerxes, or Artaxerxes may have had Jewish advisors help compose the letter, as some of the details seem to indicate. BACK TO EZRA 7:11

STUDY NOTE FOR EZRA 7:12 king of kings. A title used by Persian monarchs to indicate their supremacy over all subject kings. That God is the true King of kings is implicit in the book of Ezra (1:1 note) and explicit elsewhere in Scripture (Rev. 17:14; 19:16).

scribe. See note on v. 6. BACK TO EZRA 7:12

STUDY NOTE FOR EZRA 7:13 people of Israel. This phrase describes them in their religious status as the covenant community and may well indicate Jewish input to the drafting of the letter. As in the original decree of Cyrus in 1:3, the permission to return extends to all who are willing. BACK TO EZRA 7:13

STUDY NOTE FOR EZRA 7:14 seven counselors. This refers to the inner cabinet who had special access to the king (see Esth. 1:14), a feature of Persian administration documented by Greek historians.

to make inquiries. Whereas Cyrus commissioned the first returnees “to build” a temple, Artaxerxes commissions Ezra to inquire about the spiritual condition of the people. His efforts will help rebuild the community of God’s people, God’s “house” (Num. 12:7). It may be that the verb is a technical term, implying more than inquiry and having the sense “to examine” or “to superintend.” BACK TO EZRA 7:14

STUDY NOTE FOR EZRA 7:15–17 Artaxerxes’ knowledge of the details of Israelite worship indicates that Ezra or Jewish advisors wrote the letter themselves or assisted in writing it (1:2–4 note). BACK TO EZRA 7:15

STUDY NOTE FOR EZRA 7:18 the will of your God. Conformity to God’s will is a major theme in the rest of the book. BACK TO EZRA 7:18

STUDY NOTE FOR EZRA 7:20 whatever else is required. The generosity of Artaxerxes is like that of Darius (6:9). The amounts involved are enormous, but the Persian Empire is very wealthy. BACK TO EZRA 7:20

STUDY NOTE FOR EZRA 7:23 lest his wrath. See note on 1:3. Egypt, with Greek assistance, rebelled against Persia in 460 B.C., and the unrest was not totally suppressed at the time Ezra traveled to Jerusalem. It suits Artaxerxes to strengthen a loyal community as a buffer state. BACK TO EZRA 7:23

STUDY NOTE FOR EZRA 7:24 Exemption of temple personnel from taxation is not uncommon. Again, note the indications of Jewish input in the details of temple personnel. BACK TO EZRA 7:24

STUDY NOTE FOR EZRA 7:25 Ezra’s role is twofold: exercising governmental authority and teaching the law of God (7:6 note).

all the people ... Beyond the River. The Jews who have returned to Judah and Jerusalem. Ezra is not given authority over other nationalities. BACK TO EZRA 7:25

STUDY NOTE FOR EZRA 7:26 the law of your God and the law of the king. The two are not identical. The distinction between religious and civil law is more important for the Jews in exile under a foreign civil power than during the monarchy, when the state was of the same religion as the people. The second Aramaic section of Ezra ends with this verse.

let judgment be strictly executed. Ezra himself is not given the authority to punish; the “officials and the elders” exercise it in 10:8. BACK TO EZRA 7:26

STUDY NOTE FOR EZRA 7:27–28 Ezra reverts to Hebrew in his doxology. He expresses his joy at God’s endorsement of the enterprise.

7:27 put such a thing ... into the heart of the king. The actions of Artaxerxes are traced to the sovereign action of God. BACK TO EZRA 7:27

STUDY NOTE FOR EZRA 7:28 extended to me his steadfast love. “Steadfast love” translates the Hb. word hesed, which refers to God’s covenant loyalty. The same word occurs in 9:9. Artaxerxes’s favor toward Ezra is due to God’s covenant loyalty to His people. “To me” is the first reference to Ezra in the first person, evidence of Ezra as the source of these “memoirs” (Introduction: Author).

to me. The first reference to Ezra in the first person, evidence of Ezra as the source of these “memoirs” (see Introduction: Author).

the hand of the LORD. Ezra’s awareness of God’s providential control is a source of encouragement for the tasks that lie ahead (see v. 9). BACK TO EZRA 7:28

STUDY NOTES FOR EZRA 8

STUDY NOTE FOR EZRA 8:1–14 Not all the exiles returned in response to the decree of Cyrus in 538 B.C.. A second but significantly smaller group returned with Ezra about eighty years after the first return. Many of these returnees in Ezra’s day are related to those who have already gone back to Jerusalem. Allowing for the later contingent of Levites (vv. 15–20) and women and children, the second group numbers between four thousand and five thousand, about a tenth the size of the original group. BACK TO EZRA 8:1

STUDY NOTE FOR EZRA 8:15–36 The narrative of Ezra’s return relates four matters: finding Levites prepared to return to Jerusalem (vv. 15–20); spiritual preparations for the journey (vv. 21–23); practical arrangements for transporting the valuables (vv. 24–30); and the actual journey and arrival in Jerusalem (vv. 31–36).

8:15 the river that runs to Ahava. Probably a canal connected to the river Euphrates, but its exact location is unknown.

none of the sons of Levi. Ezra wants more Levites for service in the temple (v. 17) and perhaps to help with the sacrifices mentioned in v. 35. He may also want Levites to be part of the caravan to the Promised Land—just like they were at the time of the exodus from Egypt and the first return from Babylon (1:2 note). The Levites also have responsibility for teaching the law, a task that needs to be carried out. BACK TO EZRA 8:15

STUDY NOTE FOR EZRA 8:16 Then I sent for. Ezra selects a group of influential men to persuade some Levites to return with him. Meshullam may be the same individual as in 10:15, 29. BACK TO EZRA 8:16

STUDY NOTE FOR EZRA 8:17 the leading man at the place Casiphia. The location is not certain, but it could be Ctesiphon on the river Tigris north of Babylon. Obviously there is a settlement of Levites there. However, both earlier (Deut. 12:5; Jer. 7:2, 3) and later, “the place” refers to a holy place, and it may be that Casiphia is the site of a sanctuary. There is a Jewish sanctuary at Elephantine, Egypt, at this time. Levites would be concentrated at such a sanctuary, explaining why Ezra sends the delegation to Casiphia. Iddo is probably the leader at the sanctuary, but that is not conclusively established. BACK TO EZRA 8:17

STUDY NOTE FOR EZRA 8:18–20 the good hand of our God. Ezra does not weary of ascribing his success to God’s providential control (7:9 note). Thirty-eight Levites are persuaded to return along with three key Levitical leaders and 220 temple servants (“Nethinim”). Just as the Lord stirred the spirits of Cyrus (1:1), the first returnees (1:5), and Artaxerxes (7:27), so His good hand moves these Levites to accept Ezra’s call. BACK TO EZRA 8:18

STUDY NOTE FOR EZRA 8:21 a fast. Fasting is an aspect of humbling oneself for the purpose of requesting something from God (2 Chr. 20:3).

a safe journey. Safety from bandits, among other dangers, is in view (v. 31). BACK TO EZRA 8:21

STUDY NOTE FOR EZRA 8:22 I was ashamed. Ezra testifies to God’s providential control not only before the saints but also before Artaxerxes. It seems inconsistent with this testimony to ask for a military escort. See note on Neh. 2:7–9 for a contrast between Ezra and Nehemiah on this point. BACK TO EZRA 8:22

STUDY NOTE FOR EZRA 8:23 he listened to our entreaty. Not then and there with words but throughout the journey with actions (vv. 31, 32). BACK TO EZRA 8:23

STUDY NOTE FOR EZRA 8:24 twelve. Twelve priests and twelve Levites, perhaps as representatives of all Israel (see v. 35). Ezra is not reluctant to delegate responsibilities to others. BACK TO EZRA 8:24

STUDY NOTE FOR EZRA 8:25 the king ... had offered. The total contribution listed in v. 26 is enormous, such that critics have doubted the authenticity of the list. However, the Persian kings are known for their great wealth and generosity toward the religions of subject peoples. There are also wealthy Jewish families in Babylon at this time. BACK TO EZRA 8:25

STUDY NOTE FOR EZRA 8:26 For the enormous amounts involved, cf. 7:22. BACK TO EZRA 8:26

STUDY NOTE FOR EZRA 8:28 holy to the LORD. Holiness is an attribute of God (Lev. 19:2) and, by extension, of anyone or anything belonging to Him, especially priests (Lev. 21:6), Levites (Num. 3:11–13, where “consecrated” means “dedicated” to God), and temple articles (Ex. 30:22–29). Ezra’s strict command arises from the spiritual threat that contact with the profane represents for the holy. BACK TO EZRA 8:28

STUDY NOTE FOR EZRA 8:31 twelfth day. According to 7:9, Ezra began to gather fellow Jews and depart from Babylon on the first day. The difference is due to the delay (until April 19 458 B.C..) experienced in order to find the needed Levites.

he delivered us. That is, God keeps them from being attacked or ambushed rather than rescuing them after they are waylaid. Again Ezra attributes his success to God’s providential control. The fasting and prayer for a safe journey are answered with the arrival of people and possessions in Jerusalem (vv. 21, 32). BACK TO EZRA 8:31

STUDY NOTE FOR EZRA 8:32 there we remained three days. Cf. the similar rest of Nehemiah in Neh. 2:11 (see Josh. 3:2). BACK TO EZRA 8:32

STUDY NOTE FOR EZRA 8:33 Meremoth ... Jozabad ... Binnui. These temple officials may also be mentioned in Nehemiah (Neh. 3:4, 21; 11:16; 10:9, respectively). BACK TO EZRA 8:33

STUDY NOTE FOR EZRA 8:35 offered burnt offerings. Just as the provisions were made (7:17), so the sacrifices are offered. This is a picture of complete success. Again, the number “twelve” signifies completion (v. 24 note). The impersonal style of vv. 35, 36 probably indicates that these verses were inserted into the memoir by the compiler of the book. BACK TO EZRA 8:35

STUDY NOTE FOR EZRA 8:36 delivered the king’s commissions. So that there will be no misunderstanding, the officials in surrounding areas of the empire are informed of the royal warrant for what Ezra is about to do, A “satrap” is a ruler of a province of the empire; “governors” are high-ranking officials under a satrap. BACK TO EZRA 8:36

STUDY NOTES FOR EZRA 9

STUDY NOTE FOR EZRA 9:1–10:44 Return to the Land of Promise is a means, not an end. The people are to aim at worshiping God and enjoying fellowship with Him. That requires adherence to God’s covenant requirements. Ezra must direct the community as to how to deal with intermarriage with surrounding peoples. The books of Ezra, Nehemiah, and Esther reflect an acceptance of Persian overlordship and the need for a minority group to relate to the political authorities of their day. However, such cooperation with others cannot be at the expense of compromising their overriding loyalty to the Lord. The danger of interfaith marriages is assimilation to the surrounding culture and religion and the loss of their distinctive commitment to the Lord alone.

9:1–15 Four-and-a-half months after arriving in Jerusalem (see 10:9), Ezra is informed about the prevalence of marriages with women of surrounding nations (vv. 1, 2). This causes him great personal distress (vv. 3–5) as a result of which he engages in confession and prayer (vv. 6–15).

9:1 the officials approached me and said. Ezra has come to teach the law (7:10 note) and has not adopted a confrontational approach to any irregularities he detects in the life of the community. But now some of the leaders come to him to report certain sins. Probably these leaders are not from the party who returned with Ezra but from the earlier returnees. Possibly they are responding to Ezra’s teaching, which has sensitized them to what is wrong in the land.

have not separated themselves. The point is the difference of religion, not race, as the following verses indicate (vv. 10–12; 4:3 note). Marriage to a foreign woman who maintains the beliefs of her people brings polytheistic worship of pagan deities into the family circle and undermines the covenant commitment of future generations.

the peoples of the lands. Of those listed, only the Ammonites, Moabites, and Egyptians are present in the days of Ezra. The others were in the land during the conquest under Joshua, and the mention of them could have brought to mind the original prohibitions against intermarriage (Ex. 34:10–16; Deut. 7:1–4).

with their abominations. Instead of “with,” it is preferable to retain “according to” or “like” in the translation. The idolatrous practices of the nations in Ezra’s day are compared to those encountered among the heathen when Israel first entered the land. BACK TO EZRA 9:1

STUDY NOTE FOR EZRA 9:2 the holy race has mixed. The problem is not intermarriage of different ethnic groups but the confusion of those set apart as holy by covenant with the Lord with those who are outside the covenant and therefore unclean (8:28 note; 9:11 note). “Holy race” or “holy seed” reminds the people that the Messiah will come from them.

the officials. The word for “officials” here is the same as in v. 1. Not all the leaders are guilty of leading people to sin; some of them are leading the way to reform. BACK TO EZRA 9:2

STUDY NOTE FOR EZRA 9:3 I tore my garment and my cloak. A typical way of expressing grief (2 Sam. 13:19).

pulled hair from my head and beard. An unusual action. Some years later, Nehemiah encounters the same sin, but rather than pulling out his own hair, he pulls out the hair of the offenders (Neh. 13:25).

sat appalled. Sitting inactively is a natural and accepted response to overwhelming tragedy (Job 2:13). “Appalled” denotes an intense inward reaction of numbing shock because the covenant people have begun to compromise their fidelity to the Lord. It was such behavior that led to the judgment of the exile. BACK TO EZRA 9:3

STUDY NOTE FOR EZRA 9:4 all who trembled. There is a group that has not intermarried but fears the Lord and keeps His law (see Is. 66:2).

the evening sacrifice. Mid-afternoon, a time of prayer as well as sacrifice (Ps. 141:2). BACK TO EZRA 9:4

STUDY NOTE FOR EZRA 9:5 fell upon my knees and spread out my hands. See 1 Kin. 8:54. Kneeling expresses humility before the majestic Lord (Ps. 95:6), and spreading the hands often accompanies petitions (Ps. 28:2). Ezra has gone to the temple, as 10:1 makes clear. For similar prayers of confession of national sin and intercession, see Neh. 1:4–11; 9:5–37; Dan. 9:3–19. BACK TO EZRA 9:5

STUDY NOTE FOR EZRA 9:6 ashamed and blush. Previously, Ezra was ashamed to ask Artaxerxes for protection on the return trip (8:22). Now his shame is of a different kind, disgrace joined with the guilt that results from sin.

our iniquities ... our guilt. Ezra is acutely aware of the people’s sin and guilt before God. Note also the sudden shift from “my” to “our.” Though Ezra is not guilty of marrying into paganism, he identifies himself with the people in their sin, as does the Suffering Servant of Isaiah (Is. 53:12; 2 Cor. 5:21). BACK TO EZRA 9:6

STUDY NOTE FOR EZRA 9:7 From the days of our fathers. There is a sense of corporate solidarity and mutual responsibility that spans the generations of the covenant community. BACK TO EZRA 9:7

STUDY NOTE FOR EZRA 9:8 a brief moment. The status of the returnees as the recipients of God’s favor is in jeopardy. The same word is repeated later in the verse (“brief ... a little”) to emphasize how marginal and tenuous the situation is.

favor has been shown by the LORD ... a remnant. Justice demands the absolute end of the people of God, but grace preserves a remnant. Through this remnant the Messiah will come, and redemption will be accomplished.

secure hold. The word translated “secure hold” means a stake that holds a tent in position (Judg. 4:21) or a nail that holds up objects that are hung on it (Is. 22:23–25). The Lord has given Israel a place in His temple, like the peg of a tent, and has made Ezra someone who could be trusted with burdens.

brighten our eyes. An idiom for increased vigor (Ps. 13:3). BACK TO EZRA 9:8

STUDY NOTE FOR EZRA 9:9 we are slaves. Though restored to their land, the people of God are not politically independent like they were during the monarchy (4:19–23 note).

God has not forsaken us. God’s promise not to forsake the nation is, in its outer, typological aspect, conditional (10:5 note). If Israel forsakes God and the covenant by disregarding the law, she will forfeit the blessings and experience the curses (Deut. 28:20; 29:24, 25; 31:16, 17). Even so, God has promised never to finally desert Israel, through whom Christ comes. See Lev. 26:44, 45; Ps. 89:30–37; Is. 54:7; Rom. 11.

the kings of Persia. Specifically Cyrus (550–530 B.C..), who issued the decree to return; Darius (522–486 B.C.), who confirmed the decree; and Artaxerxes (465–424 B.C..), who commissioned Ezra to teach the people.

protection in Judea and Jerusalem. Does not refer to the wall built later by Nehemiah but instead is a figure for the protection afforded the returnees (note the figurative language in v. 8 and that the wall of Nehemiah is not built around all of Judah). BACK TO EZRA 9:9

STUDY NOTE FOR EZRA 9:10 forsaken your commandments. Forsaking the commandments means that covenant curses can fall upon the people at any time (v. 9 note). BACK TO EZRA 9:10

STUDY NOTE FOR EZRA 9:11 you commanded ... saying. Moses was the prophet who gave the command initially (Deut. 7:1–3). The words are not a quotation of a single text but a summary of the theology of separation taken from numerous texts, including Lev. 18:25; Deut. 4:5; 7:3; 18:9; 27:3; and 2 Kin. 21:16. Intermarriage with people outside the covenant introduces a relentless temptation to corrupt or abandon worship of the true and living God (see Deut. 7:3, 4; Judg. 14:1–4; 1 Kin. 11:1–4; 2 Cor. 6:14). BACK TO EZRA 9:11

STUDY NOTE FOR EZRA 9:13 less than our iniquities deserved. The restoration is on the basis of grace and the promise of the Abrahamic covenant (Deut. 4:25–31). So also was the initial entrance into the land (Deut. 9:5). BACK TO EZRA 9:13

STUDY NOTE FOR EZRA 9:14 no remnant. Ezra fears that the current covenant breach might result in ultimate judgment. Though judgment will later come upon the nation (Luke 20:9–19), even then there will be a remnant according to grace (Rom. 11:1–5). BACK TO EZRA 9:14

STUDY NOTE FOR EZRA 9:15 Ezra’s conclusion is that even now the people live only because of God’s grace. BACK TO EZRA 9:15

STUDY NOTES FOR EZRA 10

STUDY NOTE FOR EZRA 10:1–44 Ezra’s prayer is heard by the crowd gathered at the temple. Their reaction parallels that of Ezra, incorporating grief (v. 1), confession (v. 2), and repentance (vv. 3–17). One man acts as the catalyst to induce a spiritual reaction and as a channel for articulating their response.

10:1 Ezra ... weeping. Other leaders set the pace for sin (9:2). Now Ezra sets the pace for repentance, not by exhorting the people to mourn but by mourning himself and pricking their consciences. The bitter weeping of a substantial section of the population shows that they appreciate the gravity of the situation. BACK TO EZRA 10:1

STUDY NOTE FOR EZRA 10:2 Ezra’s confession in 9:13, 14 becomes the confession of the people through one of their leaders, Shecaniah. If his father, Jehiel, is the same person listed among the sons of Elam in v. 26, Shecaniah is aware of the problem in his own family circle.

there is hope. Shecaniah encourages Ezra that all is not lost. In contrast to Ezra’s despair, he argues that there is still a way to recover from the existing situation. BACK TO EZRA 10:2

STUDY NOTE FOR EZRA 10:3 make a covenant. Not an entirely new covenant but the renewal of the Mosaic covenant in terms of an oath (v. 5) to keep the stipulation regarding intermarriage (Deut. 7:3; see Jer. 34:8–22 for a similar covenant renewal).

to put away. This is not the usual Hb. phrase for divorce and is used only here. The Hb. expression in v. 2 (“have married ... women”) is not the usual phrase for marriage, and is used in the same way only in Neh. 13 in an analogous situation. The writer’s choice of language seems to indicate that he does not regard the unions as legitimate marriages or the sending away as actual divorce. Alternatively, the language used may indicate that this is a special situation in which divorce is preferable to the more serious transgression of allowing the holy seed (9:2) to be debased by intermarriage, thereby imperiling the people’s role as those through whom the Messiah will come.

according to the Law. The law does not provide explicitly for this exact situation. The phrase may refer to sending a woman and her children away along with some provisions (Gen. 21:14) and certain legal rights (Deut. 21:10–14). BACK TO EZRA 10:3

STUDY NOTE FOR EZRA 10:4 it is your task. As the recognized leader of the community, Ezra is responsible for formulating and coordinating their response. He is assured of the backing of the people in taking steps to renew their engagement to the covenant. BACK TO EZRA 10:4

STUDY NOTE FOR EZRA 10:5 Ezra arose. Ezra responds to the encouragement of Shecaniah and puts his advice into practice. Ezra’s action may not constitute a universal norm. He is dealing with a situation of defiance of the covenant, whereas Paul in 1 Cor. 7:12–14 is dealing with marriages entered into before conversion.

made ... all Israel take an oath. The covenant is conditional, as the swearing of the oath by the Israelites and not by the Lord indicates (9:9 note; Jer. 34:8–22). BACK TO EZRA 10:5

STUDY NOTE FOR EZRA 10:6 the chamber. Located in the temple. Jehohanan is also called “Johanan” (Neh. 12:23); he is the grandson of Eliashab.

neither eating bread nor drinking water. A total fast was rare (Deut. 9:18). The fast indicates that Ezra does not think the exiles are immune to the covenant punishments on the basis of an oath alone.

the faithlessness of the exiles. “Faithlessness,” see 9:1, 4. “The exiles” (golah) refers to those who have returned from exile. BACK TO EZRA 10:6

STUDY NOTE FOR EZRA 10:7 a proclamation was made. Ezra was given authority to act in this way by the king (7:26), but it is not said that he issued this proclamation, which would be publicly delivered by a herald. Ezra’s preferred mode of operation (see vv. 1, 2) is to wait for others to respond to the lead he has given them by his teaching and example. Verse 8 suggests that the officials and elders take the initiative on this occasion. BACK TO EZRA 10:7

STUDY NOTE FOR EZRA 10:8 within three days. Owing to the reduced territory of Judah, three days are sufficient for any who want to travel to Jerusalem.

forfeited ... banned. Lit. “caused to be separate” (see 9:1). Failure to comply will result in the loss of property and excommunication (7:26). If the call for separation from entanglement with those outside the community (see Introduction: Theology) goes unheeded, there will be forcible expulsion from the community. BACK TO EZRA 10:8

STUDY NOTE FOR EZRA 10:9 Judah and Benjamin. See note on 1:5.

the ninth month, on the twentieth day of the month. December 19, 457 B.C., during the rainy season. At this time, Jerusalem is colder than most of the countryside around it, and rainfall in the region is more concentrated than in temperate climates.

all the people. The people as a whole respond to the proclamation.

trembling because of this matter. Ezra’s spiritual distress has spread throughout the populace (v. 1 note), though physical conditions play a part as well. BACK TO EZRA 10:9

STUDY NOTE FOR EZRA 10:11 make confession. Lit. “give thanks and praise to.” When a person confesses sin and trusts in God for mercy, praise is given to God. In Ps. 103, the psalmist “blesses” God by confessing who God is and what He has done.

do his will. Confession must lead to repentance (v. 6 note).

Separate yourselves. See note on 9:11 (see Num. 16:21; 2 Cor. 6:14). BACK TO EZRA 10:11

STUDY NOTE FOR EZRA 10:12 all the assembly answered. Not only do all the men assemble and express their distress (v. 9), but they also agree with Ezra as to their sin and guilt. BACK TO EZRA 10:12

STUDY NOTE FOR EZRA 10:13 But. Not an attempt to escape the responsibility to repent but an expression of genuine concern that the repentance be carried out well. BACK TO EZRA 10:13

STUDY NOTE FOR EZRA 10:14 with them the elders and judges of every city. Local knowledge should lead to better-informed judgments as well as more rigorous supervision of the verdict. BACK TO EZRA 10:14

STUDY NOTE FOR EZRA 10:15 opposed this. They probably oppose the delay, though they oppose the sending away of the foreign women. Meshullam may be among those who errs in this matter (v. 29), though the name is common in this period. BACK TO EZRA 10:15

STUDY NOTE FOR EZRA 10:16, 17 It takes from “the first day of the tenth month” (December 29, 458 B.C.) until “the first day of the first month” (March 27, 457 B.C.). The problem is so widespread that the commission takes three months, not a single day (v. 13), to scrutinize all the cases. BACK TO EZRA 10:16 17

STUDY NOTE FOR EZRA 10:18–44 Ezra carefully lists the members of the high priest’s family (v. 18) first, then other priests (vv. 20–22), then the Levites (v. 23), and finally the rest of the community (vv. 25–43). There is no cover-up of the misconduct of the influential. From this list of those guilty of intermarriage, it is evident that the individual who sins cannot find sanctuary within the larger community (Deut. 29:19–21). But for those who will avail themselves of the sacrifice provided by God, there is always forgiveness (v. 19). BACK TO EZRA 10:18

FOOTNOTES FOR EZRA 2

1 A daric was a coin weighing about 1/4 ounce or 8.5 grams 2 A mina was about 1 1/4 pounds or 0.6 kilogram

1 Hebrew all Israel

FOOTNOTES FOR EZRA 4

1 Hebrew written in Aramaic and translated in Aramaic, indicating that 4:8–6:18 is in Aramaic; another interpretation is The letter was written in the Aramaic script and set forth in the Aramaic language

FOOTNOTES FOR EZRA 5

1 Septuagint, Syriac; Aramaic We 2 Aramaic of the men at their heads

1 A cubit was about 18 inches or 45 centimeters 2 Aramaic their

FOOTNOTES FOR EZRA 7

1 Aramaic he

1 Aramaic Perfect (probably a greeting) 2 A talent was about 75 pounds or 34 kilograms 3 A cor was about 6 bushels or 220 liters 4 A bath was about 6 gallons or 22 liters

FOOTNOTES FOR EZRA 8

1 Septuagint; Hebrew lacks of Zattu 2 Septuagint; Hebrew lacks Bani 3 Hebrew lacks and

1 A talent was about 75 pounds or 34 kilograms 2 Revocalization; the number is missing in the Masoretic Text 3 A daric was a coin weighing about 1/4 ounce or 8.5 grams 4 A satrap was a Persian official

FOOTNOTES FOR EZRA 9

1 Hebrew offspring

1 Hebrew nail, or tent-pin 2 Hebrew a wall

FOOTNOTES FOR EZRA 10

3 Or of the Lord

1 Probable reading; Hebrew where he went

1 Syriac; Hebrew And there were selected Ezra . . . 2 Or as their reparation 3 Septuagint; Hebrew Malchijah 4 Septuagint; Hebrew Bani, Binnui 5 Or and they put them away with their children

The BOOK of

Nehemiah

TITLE

The book is named after its central figure, Nehemiah. Nothing is known about his background apart from what is found in the book itself. His family seems to have been part of the Jewish diaspora, and he himself rose to a position of prominence in the Persian court. He was sent as governor to Jerusalem with a mandate to rebuild the city walls. The book is a record of his achievement in this regard and also of the problems he encountered in a second period of governorship (ch. 13).

AUTHOR

The earliest extant evidence presents Ezra and Nehemiah as originally a single book composed from a variety of historical sources, including the personal memoirs of Ezra and Nehemiah. However, Nehemiah shares with Ezra a list of returnees (Ezra 2 parallels Neh. 7). Since it seems improbable that an author would have incorporated the same list into his work twice, this suggests to some commentators that Nehemiah was composed separately and initially stood alone. According to Jewish tradition, Ezra was the individual responsible for compiling these sources into their current form (see Introduction to Ezra: Author).

DATE AND OCCASION

Assuming that Ezra (or a younger contemporary) compiled Ezra-Nehemiah into its final form, these narratives were written during the period 430–400 B.C. to encourage the Judeans who had returned from exile in Babylon and were reestablishing their community in and around Jerusalem (see Introduction to Ezra: Date and Occasion).

GENRE

See Introduction to Ezra: Genre.

LITERARY FEATURES

The book of Nehemiah has many features similar to those found in Ezra. It is a mixture of narrative and source material (lists and genealogies). However, the story line in Nehemiah is stronger, partly because of the shorter length of time covered (about thirteen years) and partly because a greater part of the book is a first-person account of Nehemiah’s activities as civil leader in Jerusalem (chs. 1–7; 12:27–13:31). There are a number of memorable episodes in the book, particularly the narratives about the rebuilding of the wall (chs. 2–7) and the covenant renewal ceremony (chs. 8–10). Throughout there is a continuing focus on Nehemiah, who is presented as a dominating, heroic figure but one whose motives and actions are determined by his zeal for the Lord and the Lord’s cause. Particularly striking are his various asides and prayers, asking God to remember his deeds and letting the reader know his thoughts. These asides and prayers serve to draw readers into Nehemiah’s narrative, enabling them to identify with him (1:5–11; 2:4; 2:11–12; 4:6–7; 4:19; etc.).

CHARACTERISTICS AND PRIMARY THEMES

The major theme of Ezra and Nehemiah is that God works sovereignly through responsible human agents to accomplish His redemptive purposes. The author develops this theme in Nehemiah with particular attention to the rebuilding and dedication of the defensive walls of Jerusalem (1:1–7:3; 12:27–43) and the reconstitution of the whole people called “Israel” in their covenant relationship with God (7:4–13:31). See Introduction to Ezra: Characteristics and Themes for further discussion of the themes of Ezra and Nehemiah as a whole.

The activities of Ezra and Nehemiah were both authorized by the Persian king. Unlike Ezra, whose focus was on rebuilding the community spiritually by commending adherence to the written law of God, Nehemiah’s concerns were of a more practical and administrative nature: rebuilding the city walls, rectifying anomalies and injustices in the life of the community, and securing sufficient population for Jerusalem to make the city viable. These steps enabled the community to survive and so fulfill its function in God’s purpose of being the people through whom the Messiah would come. However, all Nehemiah’s initial reforms were thrown into question, and in large measure they had to be repeated (ch. 13). Neither Ezra nor Nehemiah themselves were able to bring about the lasting changes needed in the hearts of God’s people–that would await the coming of the Messiah.

THEOLOGY OF NEHEMIAH

Nehemiah lived with an awareness of the transcendence of the God of heaven (1:4, 5; 2:4, 20). He recognized that He is creator and also the God of covenant faithfulness, “great and awesome” (1:5). The extent to which these attributes were generally acknowledged may be seen in the prayer of chapter 9. Both leader and people had a faith that was grounded in acceptance of the revelation of the Pentateuch (1:7, 8; 9:14).

Nehemiah is personally an outstanding example of a life in which prayer is the platform for effective action. He fasted and prayed for days before making his concerns known to the Persian king (1:4–11), but based on that habit of extended prayer he was equally ready to engage in momentary prayer at critical junctures in his mission (2:4; 4:4, 5; 6:9).

The book of Nehemiah also brings out the importance of formal renewal of covenant commitment as a means of strengthening the community. It is not the people who dictate the terms of the covenant. Rather, in gratitude they rededicate themselves to the Lord and pledge anew to obey His commands. In light of this, there arose in the Judah of Nehemiah’s day a genuine desire to eradicate all false worship from the community. In encouraging and leading the people in the process of rededicating themselves and their nation to God, Nehemiah illustrates the importance of theology for those in leadership.

NEHEMIAH IN THE LARGER STORY OF THE BIBLE

The events recorded in Nehemiah follow closely those found in Ezra—indeed Ezra himself reappears in 8:1. Though the temple had been rebuilt earlier, Jerusalem remained in ruins, which was out of accord with God’s covenant commitment. But it was not just a matter of restoring city walls; that was only part of the restoration of the covenant people through whom God would fulfill His purposes. There also had to be a renewal of their worship (chs. 8–10), repopulation of Jerusalem (chs. 11; 12), and repeated reforms when their conduct deteriorated (ch. 13).

Nehemiah, though of a different character from Ezra, was similarly raised up by God to provide faithful leadership for the community in order to guide and motivate the efforts needed to provide for its continuance. Nehemiah is portrayed as a decisive and effective leader. Chapters 8–10 show the people responding in covenant renewal, confessing their past failure, and acknowledging their continuing dependence on God so that they may realize the promises He had made to them. However, the final note of Nehemiah is one of incompleteness. Whatever had been achieved, more needed to be done. The narrative of the past is recounted to stimulate continuing faithfulness.

CHRIST IN NEHEMIAH

In addition to the themes already mentioned in Introduction to Ezra: Christ in Ezra, it is important to consider how Nehemiah ends on a note of anticipation. As the book ends, the temple, priesthood, and sacrifices are all restored, awaiting the High Priest who is to come and offer the final, effectual atonement for sin. This ending inspires the reader to look for the Messiah who perfectly fulfills God’s plan for Israel.

HISTORY OF INTERPRETATION

See Introduction to Ezra: History of Interpretation.

OUTLINE OF NEHEMIAH

I. RETURN OF NEHEMIAH AND REBUILDING OF THE WALL (1:1–7:3)

A. Return of Nehemiah (1:1–2:10)

1. Preparations for the return (1:1–2:8)

a. Report from Judah (1:1–3)

b. Response of Nehemiah (1:4–11)

c. Request before the king (2:1–8)

2. The journey and the beginning of the conflict (2:9, 10)

B. Rebuilding the Wall (2:11–7:3)

1. Inspection and proposal (2:11–18)

2. First escalation of the conflict (2:19, 20)

3. Rebuilding begun (ch. 3)

4. Second escalation of the conflict (4:1–6)

5. Rebuilding continued (4:7–23)

6. Internal conditions in Judah (ch. 5)

a. Social oppression (5:1–13)

b. Nehemiah’s governorship (5:14–19)

7. Climax of the conflict (6:1–14)

8. End of the conflict (6:15–7:3)

II. RETURN OF THE EXILES AND REBUILDING THE COMMUNITY (7:4–13:31)

A. Return of the Exiles (7:4–73)

1. The need to repopulate Jerusalem (7:4, 5)

2. Record of returnees (7:6–73)

B. Rebuilding the Community (7:73–13:31)

1. Renewing the covenant (7:73–10:39)

a. Reading of the law (7:73–8:18)

b. Confession of sin (9:1–37)

c. Ratification of the oath (9:38–10:39)

2. Dedication of the wall (chs. 11; 12)

a. Listing of residents (ch. 11)

b. Listing of priests and Levites (12:1–26)

c. The dedication proper (12:27–43)

d. Temple arrangements (12:44–47)

3. Reformation of the people (ch. 13)

a. Exclusion of foreigners (13:1–3)

b. Dealing with Tobiah (13:4–9)

c. The portion of the Levites (13:10–14)

d. Observance of the Sabbath (13:15–22)

e. The problem of intermarriage (13:23–31)

REPORT FROM JERUSALEM

1  The words of Nehemiah the son of Hacaliah.

Now it happened in the month of Chislev, in the twentieth year, as I was in Susa the citadel, [2] that Hanani, one of my brothers, came with certain men from Judah. And I asked them concerning the Jews who escaped, who had survived the exile, and concerning Jerusalem. [3] And they said to me, “The remnant there in the province who had survived the exile is in great trouble and shame. The wall of Jerusalem is broken down, and its gates are destroyed by fire.”

NEHEMIAH’S PRAYER

[4] As soon as I heard these words I sat down and wept and mourned for days, and I continued fasting and praying before the God of heaven. [5] And I said, “O LORD God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments, [6] let your ear be attentive and your eyes open, to hear the prayer of your servant that I now pray before you day and night for the people of Israel your servants, confessing the sins of the people of Israel, which we have sinned against you. Even I and my father’s house have sinned. [7] We have acted very corruptly against you and have not kept the commandments, the statutes, and the rules that you commanded your servant Moses. [8] Remember the word that you commanded your servant Moses, saying, ‘If you are unfaithful, I will scatter you among the peoples, [9] but if you return to me and keep my commandments and do them, though your outcasts are in the uttermost parts of heaven, from there I will gather them and bring them to the place that I have chosen, to make my name dwell there.’ [10] They are your servants and your people, whom you have redeemed by your great power and by your strong hand. [11] O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight to fear your name, and give success to your servant today, and grant him mercy in the sight of this man.”

Now I was cupbearer to the king.

NEHEMIAH SENT TO JUDAH

2  In the month of Nisan, in the twentieth year of King Artaxerxes, when wine was before him, I took up the wine and gave it to the king. Now I had not been sad in his presence. [2] And the king said to me, “Why is your face sad, seeing you are not sick? This is nothing but sadness of the heart.” Then I was very much afraid. 3 I said to the king, “Let the king live forever! Why should not my face be sad, when the city, the place of my fathers’ graves, lies in ruins, and its gates have been destroyed by fire?” [4] Then the king said to me, “What are you requesting?” So I prayed to the God of heaven. [5] And I said to the king, “If it pleases the king, and if your servant has found favor in your sight, that you send me to Judah, to the city of my fathers’ graves, that I may rebuild it.” [6] And the king said to me (the queen sitting beside him), “How long will you be gone, and when will you return?” So it pleased the king to send me when I had given him a time. [7] And I said to the king, “If it pleases the king, let letters be given me to the governors of the province Beyond the River, that they may let me pass through until I come to Judah, [8] and a letter to Asaph, the keeper of the king’s forest, that he may give me timber to make beams for the gates of the fortress of the temple, and for the wall of the city, and for the house that I shall occupy.” And the king granted me what I asked, for the good hand of my God was upon me.

NEHEMIAH INSPECTS JERUSALEM’S WALLS

[9] Then I came to the governors of the province Beyond the River and gave them the king’s letters. Now the king had sent with me officers of the army and horsemen. [10] But when Sanballat the Horonite and Tobiah the Ammonite servant heard this, it displeased them greatly that someone had come to seek the welfare of the people of Israel.

[11] So I went to Jerusalem and was there three days. [12] Then I arose in the night, I and a few men with me. And I told no one what my God had put into my heart to do for Jerusalem. There was no animal with me but the one on which I rode. 13 I went out by night by the Valley Gate to the Dragon Spring and to the Dung Gate, and I inspected the walls of Jerusalem that were broken down and its gates that had been destroyed by fire. [14] Then I went on to the Fountain Gate and to the King’s Pool, but there was no room for the animal that was under me to pass. 15 Then I went up in the night by the valley and inspected the wall, and I turned back and entered by the Valley Gate, and so returned. 16 And the officials did not know where I had gone or what I was doing, and I had not yet told the Jews, the priests, the nobles, the officials, and the rest who were to do the work.

[17] Then I said to them, “You see the trouble we are in, how Jerusalem lies in ruins with its gates burned. Come, let us build the wall of Jerusalem, that we may no longer suffer derision.” [18] And I told them of the hand of my God that had been upon me for good, and also of the words that the king had spoken to me. And they said, “Let us rise up and build.” So they strengthened their hands for the good work. [19] But when Sanballat the Horonite and Tobiah the Ammonite servant and Geshem the Arab heard of it, they jeered at us and despised us and said, “What is this thing that you are doing? Are you rebelling against the king?” [20] Then I replied to them, “The God of heaven will make us prosper, and we his servants will arise and build, but you have no portion or right or claim [1] in Jerusalem.”

REBUILDING THE WALL

3  Then Eliashib the high priest rose up with his brothers the priests, and they built the Sheep Gate. They consecrated it and set its doors. They consecrated it as far as the Tower of the Hundred, as far as the Tower of Hananel. [2] And next to him the men of Jericho built. And next to them [2] Zaccur the son of Imri built.

[3] The sons of Hassenaah built the Fish Gate. They laid its beams and set its doors, its bolts, and its bars. [4] And next to them Meremoth the son of Uriah, son of Hakkoz repaired. And next to them Meshullam the son of Berechiah, son of Meshezabel repaired. And next to them Zadok the son of Baana repaired. [5] And next to them the Tekoites repaired, but their nobles would not stoop to serve their Lord. [1]

[6] Joiada the son of Paseah and Meshullam the son of Besodeiah repaired the Gate of Yeshanah. [2] They laid its beams and set its doors, its bolts, and its bars. 7 And next to them repaired Melatiah the Gibeonite and Jadon the Meronothite, the men of Gibeon and of Mizpah, the seat of the governor of the province Beyond the River. [8] Next to them Uzziel the son of Harhaiah, goldsmiths, repaired. Next to him Hananiah, one of the perfumers, repaired, and they restored Jerusalem as far as the Broad Wall. 9 Next to them Rephaiah the son of Hur, ruler of half the district of [3] Jerusalem, repaired. [10] Next to them Jedaiah the son of Harumaph repaired opposite his house. And next to him Hattush the son of Hashabneiah repaired. [11] Malchijah the son of Harim and Hasshub the son of Pahath-moab repaired another section and the Tower of the Ovens. [12] Next to him Shallum the son of Hallohesh, ruler of half the district of Jerusalem, repaired, he and his daughters.

[13] Hanun and the inhabitants of Zanoah repaired the Valley Gate. They rebuilt it and set its doors, its bolts, and its bars, and repaired a thousand cubits [4] of the wall, as far as the Dung Gate.

14 Malchijah the son of Rechab, ruler of the district of Beth-haccherem, repaired the Dung Gate. He rebuilt it and set its doors, its bolts, and its bars.

[15] And Shallum the son of Col-hozeh, ruler of the district of Mizpah, repaired the Fountain Gate. He rebuilt it and covered it and set its doors, its bolts, and its bars. And he built the wall of the Pool of Shelah of the king’s garden, as far as the stairs that go down from the city of David. 16 After him Nehemiah the son of Azbuk, ruler of half the district of Beth-zur, repaired to a point opposite the tombs of David, as far as the artificial pool, and as far as the house of the mighty men. 17 After him the Levites repaired: Rehum the son of Bani. Next to him Hashabiah, ruler of half the district of Keilah, repaired for his district. 18 After him their brothers repaired: Bavvai the son of Henadad, ruler of half the district of Keilah. 19 Next to him Ezer the son of Jeshua, ruler of Mizpah, repaired another section opposite the ascent to the armory at the buttress. [1] [20] After him Baruch the son of Zabbai repaired another section from the buttress to the door of the house of Eliashib the high priest. 21 After him Meremoth the son of Uriah, son of Hakkoz repaired another section from the door of the house of Eliashib to the end of the house of Eliashib. 22 After him the priests, the men of the surrounding area, repaired. [23] After them Benjamin and Hasshub repaired opposite their house. After them Azariah the son of Maaseiah, son of Ananiah repaired beside his own house. 24 After him Binnui the son of Henadad repaired another section, from the house of Azariah to the buttress 25 and to the corner. Palal the son of Uzai repaired opposite the buttress and the tower projecting from the upper house of the king at the court of the guard. After him Pedaiah the son of Parosh [26] and the temple servants living on Ophel repaired to a point opposite the Water Gate on the east and the projecting tower. 27 After him the Tekoites repaired another section opposite the great projecting tower as far as the wall of Ophel.

[28] Above the Horse Gate the priests repaired, each one opposite his own house. [29] After them Zadok the son of Immer repaired opposite his own house. After him Shemaiah the son of Shecaniah, the keeper of the East Gate, repaired. 30 After him Hananiah the son of Shelemiah and Hanun the sixth son of Zalaph repaired another section. After him Meshullam the son of Berechiah repaired opposite his chamber. [31] After him Malchijah, one of the goldsmiths, repaired as far as the house of the temple servants and of the merchants, opposite the Muster Gate, [2] and to the upper chamber of the corner. [32] And between the upper chamber of the corner and the Sheep Gate the goldsmiths and the merchants repaired.

OPPOSITION TO THE WORK

4  [3] Now when Sanballat heard that we were building the wall, he was angry and greatly enraged, and he jeered at the Jews. [2] And he said in the presence of his brothers and of the army of Samaria, “What are these feeble Jews doing? Will they restore it for themselves? [4] Will they sacrifice? Will they finish up in a day? Will they revive the stones out of the heaps of rubbish, and burned ones at that?” [3] Tobiah the Ammonite was beside him, and he said, “Yes, what they are building—if a fox goes up on it he will break down their stone wall!” [4] Hear, O our God, for we are despised. Turn back their taunt on their own heads and give them up to be plundered in a land where they are captives. [5] Do not cover their guilt, and let not their sin be blotted out from your sight, for they have provoked you to anger in the presence of the builders.

6 So we built the wall. And all the wall was joined together to half its height, for the people had a mind to work.

[7] [5] But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard that the repairing of the walls of Jerusalem was going forward and that the breaches were beginning to be closed, they were very angry. 8 And they all plotted together to come and fight against Jerusalem and to cause confusion in it. [9] And we prayed to our God and set a guard as a protection against them day and night.

[10] In Judah it was said, [1] “The strength of those who bear the burdens is failing. There is too much rubble. By ourselves we will not be able to rebuild the wall.” [11] And our enemies said, “They will not know or see till we come among them and kill them and stop the work.” [12] At that time the Jews who lived near them came from all directions and said to us ten times, “You must return to us.” [2] [13] So in the lowest parts of the space behind the wall, in open places, I stationed the people by their clans, with their swords, their spears, and their bows. [14] And I looked and arose and said to the nobles and to the officials and to the rest of the people, “Do not be afraid of them. Remember the Lord, who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your homes.”

THE WORK RESUMES

[15] When our enemies heard that it was known to us and that God had frustrated their plan, we all returned to the wall, each to his work. [16] From that day on, half of my servants worked on construction, and half held the spears, shields, bows, and coats of mail. And the leaders stood behind the whole house of Judah, [17] who were building on the wall. Those who carried burdens were loaded in such a way that each labored on the work with one hand and held his weapon with the other. [18] And each of the builders had his sword strapped at his side while he built. The man who sounded the trumpet was beside me. 19 And I said to the nobles and to the officials and to the rest of the people, “The work is great and widely spread, and we are separated on the wall, far from one another. [20] In the place where you hear the sound of the trumpet, rally to us there. Our God will fight for us.”

[21] So we labored at the work, and half of them held the spears from the break of dawn until the stars came out. 22 I also said to the people at that time, “Let every man and his servant pass the night within Jerusalem, that they may be a guard for us by night and may labor by day.” [23] So neither I nor my brothers nor my servants nor the men of the guard who followed me, none of us took off our clothes; each kept his weapon at his right hand. [3]

NEHEMIAH STOPS OPPRESSION OF THE POOR

5  Now there arose a great outcry of the people and of their wives against their Jewish brothers. 2 For there were those who said, “With our sons and our daughters, we are many. So let us get grain, that we may eat and keep alive.” [3] There were also those who said, “We are mortgaging our fields, our vineyards, and our houses to get grain because of the famine.” [4] And there were those who said, “We have borrowed money for the king’s tax on our fields and our vineyards. [5] Now our flesh is as the flesh of our brothers, our children are as their children. Yet we are forcing our sons and our daughters to be slaves, and some of our daughters have already been enslaved, but it is not in our power to help it, for other men have our fields and our vineyards.”

6 I was very angry when I heard their outcry and these words. [7] I took counsel with myself, and I brought charges against the nobles and the officials. I said to them, “You are exacting interest, each from his brother.” And I held a great assembly against them [8] and said to them, “We, as far as we are able, have bought back our Jewish brothers who have been sold to the nations, but you even sell your brothers that they may be sold to us!” They were silent and could not find a word to say. [9] So I said, “The thing that you are doing is not good. Ought you not to walk in the fear of our God to prevent the taunts of the nations our enemies? [10] Moreover, I and my brothers and my servants are lending them money and grain. Let us abandon this exacting of interest. [11] Return to them this very day their fields, their vineyards, their olive orchards, and their houses, and the percentage of money, grain, wine, and oil that you have been exacting from them.” [12] Then they said, “We will restore these and require nothing from them. We will do as you say.” And I called the priests and made them swear to do as they had promised. [13] I also shook out the fold [1] of my garment and said, “So may God shake out every man from his house and from his labor who does not keep this promise. So may he be shaken out and emptied.” And all the assembly said “Amen” and praised the LORD. And the people did as they had promised.

OATHS AND VOWS

All human beings are capable of telling lies. Scripture declares that “all men are liars” (Psalm 116:11). This does not mean that everyone lies all the time. We also have the ability to tell the truth. The problem arises when we are called upon to trust someone’s word, and we do not know for sure if he is telling the truth.

To emphasize the importance of truth in the making of promises and the giving of important testimonies, we resort to the swearing of oaths and vows. Before offering testimony in a courtroom, the witness is sworn in. He or she promises to “tell the truth, the whole truth, and nothing but the truth, so help me God.”

In the vow, appeal is made to God and to God alone as the supreme witness of the statement. God is the guardian of vows, oaths, and promises. He Himself is the fountainhead of all truth and is incapable of lying. What is false about George Washington is true of God; He cannot tell a lie (Titus 1:2; Hebrews 6:17-18). Neither can God abide with liars. He warns against taking rash or false vows: “Pay what you have vowed—better not to vow than to vow and not pay” (Ecclesiastes 5:4-5). The Ten Commandments include a law against bearing false witness (Exodus 20:16).

Since our entire relationship to God is based upon covenant promises, God sanctifies the matter of vows, oaths, and promises. Trust in human relationships (such as marriage and business agreements) is necessary for the welfare of society. A lawful oath is a part of worship wherein people, seeking to assure the veracity of what they speak, call upon God as a witness of what they assert and promise. The implication is that if those taking oaths are found to be lying, God will punish them with swiftness and severity.

The Christian church has always affirmed the value of oaths and vows. The Westminster divines listed the following scriptural boundaries and stipulations:

The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. Therefore, to swear vainly or rashly, by that glorious and dreadful Name, or, to swear at all by any other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an oath is warranted by the Word of God, under the New Testament as well as under the Old; so a lawful oath, being imposed by lawful authority, in such matters, ought to be taken (Westminster Confession 22:3).

An additional stipulation is that an oath should not be made with equivocation or mental reservation. God does not accept crossed fingers, but expects honesty. An oath is not to be taken lightly. It should be saved for solemn occasions, for solemn promises. Even governments recognize this in insisting on oaths for weddings and before the giving of legal testimony. Even in less solemn instances, moreover, a believer is called to honesty—that one’s yes be yes, and one’s no be no. That is the responsibility of a faithful disciple of Christ.

NEHEMIAH’S GENEROSITY

[14] Moreover, from the time that I was appointed to be their governor in the land of Judah, from the twentieth year to the thirty-second year of Artaxerxes the king, twelve years, neither I nor my brothers ate the food allowance of the governor. [15] The former governors who were before me laid heavy burdens on the people and took from them for their daily ration [2] forty shekels [3] of silver. Even their servants lorded it over the people. But I did not do so, because of the fear of God. [16] I also persevered in the work on this wall, and we acquired no land, and all my servants were gathered there for the work. [17] Moreover, there were at my table 150 men, Jews and officials, besides those who came to us from the nations that were around us. [18] Now what was prepared at my expense [4] for each day was one ox and six choice sheep and birds, and every ten days all kinds of wine in abundance. Yet for all this I did not demand the food allowance of the governor, because the service was too heavy on this people. [19] Remember for my good, O my God, all that I have done for this people.

CONSPIRACY AGAINST NEHEMIAH

6  Now when Sanballat and Tobiah and Geshem the Arab and the rest of our enemies heard that I had built the wall and that there was no breach left in it (although up to that time I had not set up the doors in the gates), [2] Sanballat and Geshem sent to me, saying, “Come and let us meet together at Hakkephirim in the plain of Ono.” But they intended to do me harm. [3] And I sent messengers to them, saying, “I am doing a great work and I cannot come down. Why should the work stop while I leave it and come down to you?” [4] And they sent to me four times in this way, and I answered them in the same manner. [5] In the same way Sanballat for the fifth time sent his servant to me with an open letter in his hand. [6] In it was written, “It is reported among the nations, and Geshem [1] also says it, that you and the Jews intend to rebel; that is why you are building the wall. And according to these reports you wish to become their king. [7] And you have also set up prophets to proclaim concerning you in Jerusalem, ‘There is a king in Judah.’ And now the king will hear of these reports. So now come and let us take counsel together.” [8] Then I sent to him, saying, “No such things as you say have been done, for you are inventing them out of your own mind.” [9] For they all wanted to frighten us, thinking, “Their hands will drop from the work, and it will not be done.” But now, O God, [2] strengthen my hands.

[10] Now when I went into the house of Shemaiah the son of Delaiah, son of Mehetabel, who was confined to his home, he said, “Let us meet together in the house of God, within the temple. Let us close the doors of the temple, for they are coming to kill you. They are coming to kill you by night.” [11] But I said, “Should such a man as I run away? And what man such as I could go into the temple and live? [3] I will not go in.” [12] And I understood and saw that God had not sent him, but he had pronounced the prophecy against me because Tobiah and Sanballat had hired him. [13] For this purpose he was hired, that I should be afraid and act in this way and sin, and so they could give me a bad name in order to taunt me. [14] Remember Tobiah and Sanballat, O my God, according to these things that they did, and also the prophetess Noadiah and the rest of the prophets who wanted to make me afraid.

THE WALL IS FINISHED

[15] So the wall was finished on the twenty-fifth day of the month Elul, in fifty-two days. [16] And when all our enemies heard of it, all the nations around us were afraid and fell greatly in their own esteem, for they perceived that this work had been accomplished with the help of our God. [17] Moreover, in those days the nobles of Judah sent many letters to Tobiah, and Tobiah’s letters came to them. [18] For many in Judah were bound by oath to him, because he was the son-in-law of Shecaniah the son of Arah: and his son Jehohanan had taken the daughter of Meshullam the son of Berechiah as his wife. 19 Also they spoke of his good deeds in my presence and reported my words to him. And Tobiah sent letters to make me afraid.

7  Now when the wall had been built and I had set up the doors, and the gatekeepers, the singers, and the Levites had been appointed, [2] I gave my brother Hanani and Hananiah the governor of the castle charge over Jerusalem, for he was a more faithful and God-fearing man than many. [3] And I said to them, “Let not the gates of Jerusalem be opened until the sun is hot. And while they are still standing guard, let them shut and bar the doors. Appoint guards from among the inhabitants of Jerusalem, some at their guard posts and some in front of their own homes.” [4] The city was wide and large, but the people within it were few, and no houses had been rebuilt.

LISTS OF RETURNED EXILES

[5] Then my God put it into my heart to assemble the nobles and the officials and the people to be enrolled by genealogy. And I found the book of the genealogy of those who came up at the first, and I found written in it:

6 These were the people of the province who came up out of the captivity of those exiles whom Nebuchadnezzar the king of Babylon had carried into exile. They returned to Jerusalem and Judah, each to his town. 7 They came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah.

The number of the men of the people of Israel: 8 the sons of Parosh, 2,172. 9 The sons of Shephatiah, 372. 10 The sons of Arah, 652. 11 The sons of Pahath-moab, namely the sons of Jeshua and Joab, 2,818. 12 The sons of Elam, 1,254. 13 The sons of Zattu, 845. 14 The sons of Zaccai, 760. 15 The sons of Binnui, 648. 16 The sons of Bebai, 628. 17 The sons of Azgad, 2,322. 18 The sons of Adonikam, 667. 19 The sons of Bigvai, 2,067. 20 The sons of Adin, 655. 21 The sons of Ater, namely of Hezekiah, 98. 22 The sons of Hashum, 328. 23 The sons of Bezai, 324. 24 The sons of Hariph, 112. 25 The sons of Gibeon, 95. 26 The men of Bethlehem and Netophah, 188. 27 The men of Anathoth, 128. 28 The men of Beth-azmaveth, 42. 29 The men of Kiriath-jearim, Chephirah, and Beeroth, 743. 30 The men of Ramah and Geba, 621. 31 The men of Michmas, 122. 32 The men of Bethel and Ai, 123. 33 The men of the other Nebo, 52. 34 The sons of the other Elam, 1,254. 35 The sons of Harim, 320. 36 The sons of Jericho, 345. 37 The sons of Lod, Hadid, and Ono, 721. 38 The sons of Senaah, 3,930.

39 The priests: the sons of Jedaiah, namely the house of Jeshua, 973. 40 The sons of Immer, 1,052. 41 The sons of Pashhur, 1,247. 42 The sons of Harim, 1,017.

43 The Levites: the sons of Jeshua, namely of Kadmiel of the sons of Hodevah, 74. 44 The singers: the sons of Asaph, 148. 45 The gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, the sons of Shobai, 138.

46 The temple servants: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, 47 the sons of Keros, the sons of Sia, the sons of Padon, 48 the sons of Lebana, the sons of Hagaba, the sons of Shalmai, 49 the sons of Hanan, the sons of Giddel, the sons of Gahar, 50 the sons of Reaiah, the sons of Rezin, the sons of Nekoda, 51 the sons of Gazzam, the sons of Uzza, the sons of Paseah, 52 the sons of Besai, the sons of Meunim, the sons of Nephushesim, 53 the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, 54 the sons of Bazlith, the sons of Mehida, the sons of Harsha, 55 the sons of Barkos, the sons of Sisera, the sons of Temah, 56 the sons of Neziah, the sons of Hatipha.

57 The sons of Solomon’s servants: the sons of Sotai, the sons of Sophereth, the sons of Perida, 58 the sons of Jaala, the sons of Darkon, the sons of Giddel, 59 the sons of Shephatiah, the sons of Hattil, the sons of Pochereth-hazzebaim, the sons of Amon.

60 All the temple servants and the sons of Solomon’s servants were 392.

61 The following were those who came up from Tel-melah, Tel-harsha, Cherub, Addon, and Immer, but they could not prove their fathers’ houses nor their descent, whether they belonged to Israel: 62 the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, 642. 63 Also, of the priests: the sons of Hobaiah, the sons of Hakkoz, the sons of Barzillai (who had taken a wife of the daughters of Barzillai the Gileadite and was called by their name). 64 These sought their registration among those enrolled in the genealogies, but it was not found there, so they were excluded from the priesthood as unclean. [65] The governor told them that they were not to partake of the most holy food until a priest with Urim and Thummim should arise.

TOTALS OF PEOPLE AND GIFTS

66 The whole assembly together was 42,360, 67 besides their male and female servants, of whom there were 7,337. And they had 245 singers, male and female. 68 Their horses were 736, their mules 245, [1] 69 their camels 435, and their donkeys 6,720.

70 Now some of the heads of fathers’ houses gave to the work. The governor gave to the treasury 1,000 darics [2] of gold, 50 basins, 30 priests’ garments and 500 minas [3] of silver. [4] 71 And some of the heads of fathers’ houses gave into the treasury of the work 20,000 darics of gold and 2,200 minas of silver. 72 And what the rest of the people gave was 20,000 darics of gold, 2,000 minas of silver, and 67 priests’ garments.

[73] So the priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all Israel, lived in their towns.

And when the seventh month had come, the people of Israel were in their towns.

EZRA READS THE LAW

8  And all the people gathered as one man into the square before the Water Gate. And they told Ezra the scribe to bring the Book of the Law of Moses that the LORD had commanded Israel. [2] So Ezra the priest brought the Law before the assembly, both men and women and all who could understand what they heard, on the first day of the seventh month. [3] And he read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand. And the ears of all the people were attentive to the Book of the Law. 4 And Ezra the scribe stood on a wooden platform that they had made for the purpose. And beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah on his right hand, and Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah, and Meshullam on his left hand. [5] And Ezra opened the book in the sight of all the people, for he was above all the people, and as he opened it all the people stood. [6] And Ezra blessed the LORD, the great God, and all the people answered, “Amen, Amen,” lifting up their hands. And they bowed their heads and worshiped the LORD with their faces to the ground. 7 Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, the Levites, [1] helped the people to understand the Law, while the people remained in their places. [8] They read from the book, from the Law of God, clearly, [2] and they gave the sense, so that the people understood the reading.

THIS DAY IS HOLY

[9] And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, “This day is holy to the LORD your God; do not mourn or weep.” For all the people wept as they heard the words of the Law. [10] Then he said to them, “Go your way. Eat the fat and drink sweet wine and send portions to anyone who has nothing ready, for this day is holy to our Lord. And do not be grieved, for the joy of the LORD is your strength.” 11 So the Levites calmed all the people, saying, “Be quiet, for this day is holy; do not be grieved.” [12] And all the people went their way to eat and drink and to send portions and to make great rejoicing, because they had understood the words that were declared to them.

FEAST OF BOOTHS CELEBRATED

[13] On the second day the heads of fathers’ houses of all the people, with the priests and the Levites, came together to Ezra the scribe in order to study the words of the Law. [14] And they found it written in the Law that the LORD had commanded by Moses that the people of Israel should dwell in booths [3] during the feast of the seventh month, 15 and that they should proclaim it and publish it in all their towns and in Jerusalem, “Go out to the hills and bring branches of olive, wild olive, myrtle, palm, and other leafy trees to make booths, as it is written.” [16] So the people went out and brought them and made booths for themselves, each on his roof, and in their courts and in the courts of the house of God, and in the square at the Water Gate and in the square at the Gate of Ephraim. [17] And all the assembly of those who had returned from the captivity made booths and lived in the booths, for from the days of Jeshua the son of Nun to that day the people of Israel had not done so. And there was very great rejoicing. [18] And day by day, from the first day to the last day, he read from the Book of the Law of God. They kept the feast seven days, and on the eighth day there was a solemn assembly, according to the rule.

THE PEOPLE OF ISRAEL CONFESS THEIR SIN

9  Now on the twenty-fourth day of this month the people of Israel were assembled with fasting and in sackcloth, and with earth on their heads. [2] And the Israelites [1] separated themselves from all foreigners and stood and confessed their sins and the iniquities of their fathers. [3] And they stood up in their place and read from the Book of the Law of the LORD their God for a quarter of the day; for another quarter of it they made confession and worshiped the LORD their God. [4] On the stairs of the Levites stood Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani; and they cried with a loud voice to the LORD their God. [5] Then the Levites, Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said, “Stand up and bless the LORD your God from everlasting to everlasting. Blessed be your glorious name, which is exalted above all blessing and praise.

[6] [2] “You are the LORD, you alone. You have made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them; and you preserve all of them; and the host of heaven worships you. [7] You are the LORD, the God who chose Abram and brought him out of Ur of the Chaldeans and gave him the name Abraham. [8] You found his heart faithful before you, and made with him the covenant to give to his offspring the land of the Canaanite, the Hittite, the Amorite, the Perizzite, the Jebusite, and the Girgashite. And you have kept your promise, for you are righteous.

[9] “And you saw the affliction of our fathers in Egypt and heard their cry at the Red Sea, 10 and performed signs and wonders against Pharaoh and all his servants and all the people of his land, for you knew that they acted arrogantly against our fathers. And you made a name for yourself, as it is to this day. 11 And you divided the sea before them, so that they went through the midst of the sea on dry land, and you cast their pursuers into the depths, as a stone into mighty waters. 12 By a pillar of cloud you led them in the day, and by a pillar of fire in the night to light for them the way in which they should go. [13] You came down on Mount Sinai and spoke with them from heaven and gave them right rules and true laws, good statutes and commandments, [14] and you made known to them your holy Sabbath and commanded them commandments and statutes and a law by Moses your servant. [15] You gave them bread from heaven for their hunger and brought water for them out of the rock for their thirst, and you told them to go in to possess the land that you had sworn to give them.

[16] “But they and our fathers acted presumptuously and stiffened their neck and did not obey your commandments. [17] They refused to obey and were not mindful of the wonders that you performed among them, but they stiffened their neck and appointed a leader to return to their slavery in Egypt. But you are a God ready to forgive, gracious and merciful, slow to anger and abounding in steadfast love, and did not forsake them. [18] Even when they had made for themselves a golden [1] calf and said, ‘This is your God who brought you up out of Egypt,’ and had committed great blasphemies, [19] you in your great mercies did not forsake them in the wilderness. The pillar of cloud to lead them in the way did not depart from them by day, nor the pillar of fire by night to light for them the way by which they should go. 20 You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst. 21 Forty years you sustained them in the wilderness, and they lacked nothing. Their clothes did not wear out and their feet did not swell.

[22] “And you gave them kingdoms and peoples and allotted to them every corner. So they took possession of the land of Sihon king of Heshbon and the land of Og king of Bashan. 23 You multiplied their children as the stars of heaven, and you brought them into the land that you had told their fathers to enter and possess. 24 So the descendants went in and possessed the land, and you subdued before them the inhabitants of the land, the Canaanites, and gave them into their hand, with their kings and the peoples of the land, that they might do with them as they would. [25] And they captured fortified cities and a rich land, and took possession of houses full of all good things, cisterns already hewn, vineyards, olive orchards and fruit trees in abundance. So they ate and were filled and became fat and delighted themselves in your great goodness.

[26] “Nevertheless, they were disobedient and rebelled against you and cast your law behind their back and killed your prophets, who had warned them in order to turn them back to you, and they committed great blasphemies. 27 Therefore you gave them into the hand of their enemies, who made them suffer. And in the time of their suffering they cried out to you and you heard them from heaven, and according to your great mercies you gave them saviors who saved them from the hand of their enemies. [28] But after they had rest they did evil again before you, and you abandoned them to the hand of their enemies, so that they had dominion over them. Yet when they turned and cried to you, you heard from heaven, and many times you delivered them according to your mercies. [29] And you warned them in order to turn them back to your law. Yet they acted presumptuously and did not obey your commandments, but sinned against your rules, which if a person does them, he shall live by them, and they turned a stubborn shoulder and stiffened their neck and would not obey. 30 Many years you bore with them and warned them by your Spirit through your prophets. Yet they would not give ear. Therefore you gave them into the hand of the peoples of the lands. [31] Nevertheless, in your great mercies you did not make an end of them or forsake them, for you are a gracious and merciful God.

[32] “Now, therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and steadfast love, let not all the hardship seem little to you that has come upon us, upon our kings, our princes, our priests, our prophets, our fathers, and all your people, since the time of the kings of Assyria until this day. [33] Yet you have been righteous in all that has come upon us, for you have dealt faithfully and we have acted wickedly. [34] Our kings, our princes, our priests, and our fathers have not kept your law or paid attention to your commandments and your warnings that you gave them. [35] Even in their own kingdom, and amid your great goodness that you gave them, and in the large and rich land that you set before them, they did not serve you or turn from their wicked works. [36] Behold, we are slaves this day; in the land that you gave to our fathers to enjoy its fruit and its good gifts, behold, we are slaves. [37] And its rich yield goes to the kings whom you have set over us because of our sins. They rule over our bodies and over our livestock as they please, and we are in great distress.

[38] [1] “Because of all this we make a firm covenant in writing; on the sealed document are the names of [2] our princes, our Levites, and our priests.

THE PEOPLE WHO SEALED THE COVENANT

10  [3] “On the seals are the names of [4] Nehemiah the governor, the son of Hacaliah, Zedekiah, 2 Seraiah, Azariah, Jeremiah, 3 Pashhur, Amariah, Malchijah, 4 Hattush, Shebaniah, Malluch, 5 Harim, Meremoth, Obadiah, 6 Daniel, Ginnethon, Baruch, 7 Meshullam, Abijah, Mijamin, 8 Maaziah, Bilgai, Shemaiah; these are the priests. 9 And the Levites: Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel; 10 and their brothers, Shebaniah, Hodiah, Kelita, Pelaiah, Hanan, 11 Mica, Rehob, Hashabiah, 12 Zaccur, Sherebiah, Shebaniah, 13 Hodiah, Bani, Beninu. 14 The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani, 15 Bunni, Azgad, Bebai, 16 Adonijah, Bigvai, Adin, 17 Ater, Hezekiah, Azzur, 18 Hodiah, Hashum, Bezai, 19 Hariph, Anathoth, Nebai, 20 Magpiash, Meshullam, Hezir, 21 Meshezabel, Zadok, Jaddua, 22 Pelatiah, Hanan, Anaiah, 23 Hoshea, Hananiah, Hasshub, 24 Hallohesh, Pilha, Shobek, 25 Rehum, Hashabnah, Maaseiah, 26 Ahiah, Hanan, Anan, 27 Malluch, Harim, Baanah.

THE OBLIGATIONS OF THE COVENANT

[28] “The rest of the people, the priests, the Levites, the gatekeepers, the singers, the temple servants, and all who have separated themselves from the peoples of the lands to the Law of God, their wives, their sons, their daughters, all who have knowledge and understanding, [29] join with their brothers, their nobles, and enter into a curse and an oath to walk in God’s Law that was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord and his rules and his statutes. [30] We will not give our daughters to the peoples of the land or take their daughters for our sons. 31 And if the peoples of the land bring in goods or any grain on the Sabbath day to sell, we will not buy from them on the Sabbath or on a holy day. And we will forego the crops of the seventh year and the exaction of every debt.

32 “We also take on ourselves the obligation to give yearly a third part of a shekel [1] for the service of the house of our God: 33 for the showbread, the regular grain offering, the regular burnt offering, the Sabbaths, the new moons, the appointed feasts, the holy things, and the sin offerings to make atonement for Israel, and for all the work of the house of our God. 34 We, the priests, the Levites, and the people, have likewise cast lots for the wood offering, to bring it into the house of our God, according to our fathers’ houses, at times appointed, year by year, to burn on the altar of the LORD our God, as it is written in the Law. 35 We obligate ourselves to bring the firstfruits of our ground and the firstfruits of all fruit of every tree, year by year, to the house of the LORD; 36 also to bring to the house of our God, to the priests who minister in the house of our God, the firstborn of our sons and of our cattle, as it is written in the Law, and the firstborn of our herds and of our flocks; 37 and to bring the first of our dough, and our contributions, the fruit of every tree, the wine and the oil, to the priests, to the chambers of the house of our God; and to bring to the Levites the tithes from our ground, for it is the Levites who collect the tithes in all our towns where we labor. 38 And the priest, the son of Aaron, shall be with the Levites when the Levites receive the tithes. And the Levites shall bring up the tithe of the tithes to the house of our God, to the chambers of the storehouse. [39] For the people of Israel and the sons of Levi shall bring the contribution of grain, wine, and oil to the chambers, where the vessels of the sanctuary are, as well as the priests who minister, and the gatekeepers and the singers. We will not neglect the house of our God.”

THE LEADERS IN JERUSALEM

11  Now the leaders of the people lived in Jerusalem. And the rest of the people cast lots to bring one out of ten to live in Jerusalem the holy city, while nine out of ten [1] remained in the other towns. [2] And the people blessed all the men who willingly offered to live in Jerusalem.

[3] These are the chiefs of the province who lived in Jerusalem; but in the towns of Judah everyone lived on his property in their towns: Israel, the priests, the Levites, the temple servants, and the descendants of Solomon’s servants. [4] And in Jerusalem lived certain of the sons of Judah and of the sons of Benjamin. Of the sons of Judah: Athaiah the son of Uzziah, son of Zechariah, son of Amariah, son of Shephatiah, son of Mahalalel, of the sons of Perez; 5 and Maaseiah the son of Baruch, son of Col-hozeh, son of Hazaiah, son of Adaiah, son of Joiarib, son of Zechariah, son of the Shilonite. 6 All the sons of Perez who lived in Jerusalem were 468 valiant men.

7 And these are the sons of Benjamin: Sallu the son of Meshullam, son of Joed, son of Pedaiah, son of Kolaiah, son of Maaseiah, son of Ithiel, son of Jeshaiah, 8 and his brothers, men of valor, 928. [2] [9] Joel the son of Zichri was their overseer; and Judah the son of Hassenuah was second over the city.

[10] Of the priests: Jedaiah the son of Joiarib, Jachin, 11 Seraiah the son of Hilkiah, son of Meshullam, son of Zadok, son of Meraioth, son of Ahitub, ruler of the house of God, 12 and their brothers who did the work of the house, 822; and Adaiah the son of Jeroham, son of Pelaliah, son of Amzi, son of Zechariah, son of Pashhur, son of Malchijah, 13 and his brothers, heads of fathers’ houses, 242; and Amashsai, the son of Azarel, son of Ahzai, son of Meshillemoth, son of Immer, 14 and their brothers, mighty men of valor, 128; their overseer was Zabdiel the son of Haggedolim.

15 And of the Levites: Shemaiah the son of Hasshub, son of Azrikam, son of Hashabiah, son of Bunni; 16 and Shabbethai and Jozabad, of the chiefs of the Levites, who were over the outside work of the house of God; 17 and Mattaniah the son of Mica, son of Zabdi, son of Asaph, who was the leader of the praise, [3] who gave thanks, and Bakbukiah, the second among his brothers; and Abda the son of Shammua, son of Galal, son of Jeduthun. 18 All the Levites in the holy city were 284.

19 The gatekeepers, Akkub, Talmon and their brothers, who kept watch at the gates, were 172. 20 And the rest of Israel, and of the priests and the Levites, were in all the towns of Judah, every one in his inheritance. [21] But the temple servants lived on Ophel; and Ziha and Gishpa were over the temple servants.

22 The overseer of the Levites in Jerusalem was Uzzi the son of Bani, son of Hashabiah, son of Mattaniah, son of Mica, of the sons of Asaph, the singers, over the work of the house of God. [23] For there was a command from the king concerning them, and a fixed provision for the singers, as every day required. 24 And Pethahiah the son of Meshezabel, of the sons of Zerah the son of Judah, was at the king’s side [1] in all matters concerning the people.

VILLAGES OUTSIDE JERUSALEM

[25] And as for the villages, with their fields, some of the people of Judah lived in Kiriath-arba and its villages, and in Dibon and its villages, and in Jekabzeel and its villages, 26 and in Jeshua and in Moladah and Beth-pelet, 27 in Hazar-shual, in Beersheba and its villages, 28 in Ziklag, in Meconah and its villages, 29 in En-rimmon, in Zorah, in Jarmuth, 30 Zanoah, Adullam, and their villages, Lachish and its fields, and Azekah and its villages. So they encamped from Beersheba to the Valley of Hinnom. 31 The people of Benjamin also lived from Geba onward, at Michmash, Aija, Bethel and its villages, 32 Anathoth, Nob, Ananiah, 33 Hazor, Ramah, Gittaim, 34 Hadid, Zeboim, Neballat, 35 Lod, and Ono, the valley of craftsmen. 36 And certain divisions of the Levites in Judah were assigned to Benjamin.

PRIESTS AND LEVITES

12  These are the priests and the Levites who came up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, 2 Amariah, Malluch, Hattush, 3 Shecaniah, Rehum, Meremoth, 4 Iddo, Ginnethoi, Abijah, 5 Mijamin, Maadiah, Bilgah, 6 Shemaiah, Joiarib, Jedaiah, 7 Sallu, Amok, Hilkiah, Jedaiah. These were the chiefs of the priests and of their brothers in the days of Jeshua.

8 And the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who with his brothers was in charge of the songs of thanksgiving. [9] And Bakbukiah and Unni and their brothers stood opposite them in the service. [10] And Jeshua was the father of Joiakim, Joiakim the father of Eliashib, Eliashib the father of Joiada, 11 Joiada the father of Jonathan, and Jonathan the father of Jaddua.

[12] And in the days of Joiakim were priests, heads of fathers’ houses: of Seraiah, Meraiah; of Jeremiah, Hananiah; 13 of Ezra, Meshullam; of Amariah, Jehohanan; 14 of Malluchi, Jonathan; of Shebaniah, Joseph; 15 of Harim, Adna; of Meraioth, Helkai; 16 of Iddo, Zechariah; of Ginnethon, Meshullam; 17 of Abijah, Zichri; of Miniamin, of Moadiah, Piltai; 18 of Bilgah, Shammua; of Shemaiah, Jehonathan; 19 of Joiarib, Mattenai; of Jedaiah, Uzzi; 20 of Sallai, Kallai; of Amok, Eber; 21 of Hilkiah, Hashabiah; of Jedaiah, Nethanel.

[22] In the days of Eliashib, Joiada, Johanan, and Jaddua, the Levites were recorded as heads of fathers’ houses; so too were the priests in the reign of Darius the Persian. [23] As for the sons of Levi, their heads of fathers’ houses were written in the Book of the Chronicles until the days of Johanan the son of Eliashib. [24] And the chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brothers who stood opposite them, to praise and to give thanks, according to the commandment of David the man of God, watch by watch. 25 Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers standing guard at the storehouses of the gates. 26 These were in the days of Joiakim the son of Jeshua son of Jozadak, and in the days of Nehemiah the governor and of Ezra, the priest and scribe.

DEDICATION OF THE WALL

[27] And at the dedication of the wall of Jerusalem they sought the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with gladness, with thanksgivings and with singing, with cymbals, harps, and lyres. [28] And the sons of the singers gathered together from the district surrounding Jerusalem and from the villages of the Netophathites; [29] also from Beth-gilgal and from the region of Geba and Azmaveth, for the singers had built for themselves villages around Jerusalem. [30] And the priests and the Levites purified themselves, and they purified the people and the gates and the wall.

[31] Then I brought the leaders of Judah up onto the wall and appointed two great choirs that gave thanks. One went to the south on the wall to the Dung Gate. 32 And after them went Hoshaiah and half of the leaders of Judah, 33 and Azariah, Ezra, Meshullam, 34 Judah, Benjamin, Shemaiah, and Jeremiah, 35 and certain of the priests’ sons with trumpets: Zechariah the son of Jonathan, son of Shemaiah, son of Mattaniah, son of Micaiah, son of Zaccur, son of Asaph; [36] and his relatives, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani, with the musical instruments of David the man of God. And Ezra the scribe went before them. 37 At the Fountain Gate they went up straight before them by the stairs of the city of David, at the ascent of the wall, above the house of David, to the Water Gate on the east.

[38] The other choir of those who gave thanks went to the north, and I followed them with half of the people, on the wall, above the Tower of the Ovens, to the Broad Wall, 39 and above the Gate of Ephraim, and by the Gate of Yeshanah, [1] and by the Fish Gate and the Tower of Hananel and the Tower of the Hundred, to the Sheep Gate; and they came to a halt at the Gate of the Guard. 40 So both choirs of those who gave thanks stood in the house of God, and I and half of the officials with me; 41 and the priests Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah, and Hananiah, with trumpets; 42 and Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malchijah, Elam, and Ezer. And the singers sang with Jezrahiah as their leader. [43] And they offered great sacrifices that day and rejoiced, for God had made them rejoice with great joy; the women and children also rejoiced. And the joy of Jerusalem was heard far away.

SERVICE AT THE TEMPLE

[44] On that day men were appointed over the storerooms, the contributions, the firstfruits, and the tithes, to gather into them the portions required by the Law for the priests and for the Levites according to the fields of the towns, for Judah rejoiced over the priests and the Levites who ministered. [45] And they performed the service of their God and the service of purification, as did the singers and the gatekeepers, according to the command of David and his son Solomon. 46 For long ago in the days of David and Asaph there were directors of the singers, and there were songs [1] of praise and thanksgiving to God. [47] And all Israel in the days of Zerubbabel and in the days of Nehemiah gave the daily portions for the singers and the gatekeepers; and they set apart that which was for the Levites; and the Levites set apart that which was for the sons of Aaron.

NEHEMIAH’S FINAL REFORMS

13  On that day they read from the Book of Moses in the hearing of the people. And in it was found written that no Ammonite or Moabite should ever enter the assembly of God, [2] for they did not meet the people of Israel with bread and water, but hired Balaam against them to curse them—yet our God turned the curse into a blessing. [3] As soon as the people heard the law, they separated from Israel all those of foreign descent.

[4] Now before this, Eliashib the priest, who was appointed over the chambers of the house of our God, and who was related to Tobiah, [5] prepared for Tobiah a large chamber where they had previously put the grain offering, the frankincense, the vessels, and the tithes of grain, wine, and oil, which were given by commandment to the Levites, singers, and gatekeepers, and the contributions for the priests. [6] While this was taking place, I was not in Jerusalem, for in the thirty-second year of Artaxerxes king of Babylon I went to the king. And after some time I asked leave of the king 7 and came to Jerusalem, and I then discovered the evil that Eliashib had done for Tobiah, preparing for him a chamber in the courts of the house of God. [8] And I was very angry, and I threw all the household furniture of Tobiah out of the chamber. 9 Then I gave orders, and they cleansed the chambers, and I brought back there the vessels of the house of God, with the grain offering and the frankincense.

[10] I also found out that the portions of the Levites had not been given to them, so that the Levites and the singers, who did the work, had fled each to his field. [11] So I confronted the officials and said, “Why is the house of God forsaken?” And I gathered them together and set them in their stations. [12] Then all Judah brought the tithe of the grain, wine, and oil into the storehouses. [13] And I appointed as treasurers over the storehouses Shelemiah the priest, Zadok the scribe, and Pedaiah of the Levites, and as their assistant Hanan the son of Zaccur, son of Mattaniah, for they were considered reliable, and their duty was to distribute to their brothers. [14] Remember me, O my God, concerning this, and do not wipe out my good deeds that I have done for the house of my God and for his service.

[15] In those days I saw in Judah people treading winepresses on the Sabbath, and bringing in heaps of grain and loading them on donkeys, and also wine, grapes, figs, and all kinds of loads, which they brought into Jerusalem on the Sabbath day. And I warned them on the day when they sold food. [16] Tyrians also, who lived in the city, brought in fish and all kinds of goods and sold them on the Sabbath to the people of Judah, in Jerusalem itself! [17] Then I confronted the nobles of Judah and said to them, “What is this evil thing that you are doing, profaning the Sabbath day? 18 Did not your fathers act in this way, and did not our God bring all this disaster [1] on us and on this city? Now you are bringing more wrath on Israel by profaning the Sabbath.”

[19] As soon as it began to grow dark at the gates of Jerusalem before the Sabbath, I commanded that the doors should be shut and gave orders that they should not be opened until after the Sabbath. And I stationed some of my servants at the gates, that no load might be brought in on the Sabbath day. 20 Then the merchants and sellers of all kinds of wares lodged outside Jerusalem once or twice. 21 But I warned them and said to them, “Why do you lodge outside the wall? If you do so again, I will lay hands on you.” From that time on they did not come on the Sabbath. [22] Then I commanded the Levites that they should purify themselves and come and guard the gates, to keep the Sabbath day holy. Remember this also in my favor, O my God, and spare me according to the greatness of your steadfast love.

[23] In those days also I saw the Jews who had married women of Ashdod, Ammon, and Moab. [24] And half of their children spoke the language of Ashdod, and they could not speak the language of Judah, but only the language of each people. [25] And I confronted them and cursed them and beat some of them and pulled out their hair. And I made them take an oath in the name of God, saying, “You shall not give your daughters to their sons, or take their daughters for your sons or for yourselves. [26] Did not Solomon king of Israel sin on account of such women? Among the many nations there was no king like him, and he was beloved by his God, and God made him king over all Israel. Nevertheless, foreign women made even him to sin. 27 Shall we then listen to you and do all this great evil and act treacherously against our God by marrying foreign women?”

[28] And one of the sons of Jehoiada, the son of Eliashib the high priest, was the son-in-law of Sanballat the Horonite. Therefore I chased him from me. [29] Remember them, O my God, because they have desecrated the priesthood and the covenant of the priesthood and the Levites.

30 Thus I cleansed them from everything foreign, and I established the duties of the priests and Levites, each in his work; [31] and I provided for the wood offering at appointed times, and for the firstfruits.

Remember me, O my God, for good.

STUDY NOTES FOR NEHEMIAH 1

STUDY NOTE FOR NEHEMIAH 1:1–6:19 The central focus of these chapters is undoubtedly Nehemiah’s success in rebuilding the wall of Jerusalem and in securing the defenses of the city. But this is no mere construction project. It is an act of faith, sustained by prayer on the part of Nehemiah (1:5–11; 2:4; 4:4, 5; 5:19; 6:9, 14) and also of others (4:9). Such prayer is needed because of the opposition and harassment they face from surrounding peoples (2:10, 19; 4:1–14; 6:1–14). There are also internal difficulties within the community (ch. 5). But God uses Nehemiah’s leadership skills to ensure the completion of the work.

1:1 The words of. This introductory phrase does not settle the question as to whether the book of Nehemiah was originally composed separately from Ezra. It may indicate the beginning of personal records or memoirs by Nehemiah (see Introduction: Author).

Nehemiah. The name means “the LORD has comforted.”

Chislev. Corresponds to November/December. Unlike Ezra, who uses ordinal numerals to designate the months (e.g., Ezra 7:8, 9; 10:9, 17; but not Ezra 6:15), Nehemiah employs their Babylonian names.

twentieth year. If the reference is to the years of Artaxerxes's reign (which would correspond to 446 B.C.), there is a conundrum. Regnal years are customarily calculated from the month of Nisan, the first month of the year (March/April). Since 2:1 is dated clearly as occurring in March 446 B.C, 1:1 would then occur after 2:1, not before it. Obviously, Nehemiah is using some other basis for his calculation, perhaps from the month of Artaxerxes's succession (July/August). However, this proposal remains uncertain, as there are no parallel examples of such dating in other sources. Even emending the text is impossible since there are no attested textual variants, and any change would be speculative. At present, there is not enough evidence to be sure of the precise dating of these events. We know that they happened, but we just cannot presently identify exactly when. See Introduction to Ezra: Date and Occasion.

Susa. This city is a winter residence of the Persian kings (Esth. 1:2 note). BACK TO NEHEMIAH 1:1

STUDY NOTE FOR NEHEMIAH 1:2 Hanani. A short form of Hananiah, it means “the LORD is gracious.” A certain Hananiah who was head of Jewish affairs is mentioned in the Elephantine papyri and is believed by some to be the brother of Nehemiah (7:2). He and his companions may have been sent to Jerusalem as part of an official mission to survey what had happened there. BACK TO NEHEMIAH 1:2

STUDY NOTE FOR NEHEMIAH 1:3 its gates are destroyed by fire. It is less likely that this refers to the destruction 140 years earlier in the days of Nebuchadnezzar (586 B.C.). Nehemiah’s shocked reaction indicates that this is of more recent origin, most probably the result of the events recorded in Ezra 4:7–23. BACK TO NEHEMIAH 1:3

STUDY NOTE FOR NEHEMIAH 1:4 fasting and praying. Fasting is here connected with mourning (1 Sam. 31:13) as well as with making a request of God (Ezra 8:21 note). Nehemiah is a man of prayer (2:4; 4:4, 9; 5:19; 6:9, 14; 13:14, 22, 29, 31), and here he brings before God his concerns over the dismal news from Jerusalem.

the God of heaven. See notes on Ezra 1:2; Dan. 4:37. BACK TO NEHEMIAH 1:4

STUDY NOTE FOR NEHEMIAH 1:5–11 In his prayer, after addressing God as supreme and the God of the covenant (v. 5), Nehemiah pleads for a response despite the sin of the people, past and present (vv. 6, 7). In vv. 8, 9 Nehemiah frames his petition on the basis of God’s word to Moses (see Deut. 7:9) and on Solomon’s temple prayer (see 2 Chr. 6:40). In addition, he mentions God’s past deliverance of the people (v. 10) before concluding with the needs of his immediate, personal situation (v. 11). From the start, Nehemiah is not concerned merely with a building project. He has in view the furtherance of God’s redemptive purposes.

1:5 In calling on God Nehemiah captures both His transcendence and His immanence. The true God is not only far above His people as the God of heaven (v. 4 note); He is near His people as the God of the covenant (Deut. 4:7).

who keeps covenant and steadfast love. Nehemiah bases his petition on the constancy of God to His self-commitment, not on any merit the people possess. For “steadfast love,” see note on Ezra 7:28. BACK TO NEHEMIAH 1:5

STUDY NOTE FOR NEHEMIAH 1:6 day and night. The prayer of one particular day (v. 11), after four months of prayer and fasting (1:4; 2:1 note). “Day and night” means “continually” (Josh. 1:8; Ps. 1:2). BACK TO NEHEMIAH 1:6

STUDY NOTE FOR NEHEMIAH 1:7 We. In his intercession Nehemiah speaks in solidarity with his people (see Ezra 9:6–15). Continuing enjoyment of the blessings of the Mosaic covenant is conditioned on the obedience of the people to the Lord’s statutes. If Israel flagrantly and impenitently breaks His commands, the result is the imposition of the curses of the broken covenant. Nehemiah recognizes that Israel’s disloyalty has led to forfeiture of the covenant blessings, and the result has been exile (Ezra 9:9 note). BACK TO NEHEMIAH 1:7

STUDY NOTE FOR NEHEMIAH 1:8 Remember. A common petition (Deut. 9:27; Ps. 132:1; Jer. 14:21), particularly in Nehemiah (5:19; 6:14; 13:14, 22, 29, 31). It does not imply divine forgetfulness but rather calls for God’s intervention and action based on His ongoing commitment. BACK TO NEHEMIAH 1:8

STUDY NOTE FOR NEHEMIAH 1:9 I will gather them. The Mosaic covenant promises restoration of a remnant after exile (Deut. 30:1–5) on the basis of the covenant made with Abraham (Deut. 4:25–31). Such restoration must be accompanied by repentance and confession just as Nehemiah voices here (see Lev. 26:40–45).

make my name dwell there. The name of God symbolizes God Himself, as He reveals Himself to His people. A place for His name to dwell is a place for Him to be with His people and to receive their worship (Deut. 12:5 note). Though the place is unspecified in Deuteronomy, Nehemiah recognizes it as Jerusalem, in keeping with Israel’s history (see 2 Chr. 6:6). BACK TO NEHEMIAH 1:9

STUDY NOTE FOR NEHEMIAH 1:10 redeemed. A reference to the exodus (Ex. 32:11; Mic. 6:4). The people belong to the Lord because of His past intervention on their behalf when He saved them and claimed them for Himself. Even though they have rebelled against Him, He in His grace and forbearance has not dropped His claim on them, so His commitment can function as the basis for Nehemiah’s petition. BACK TO NEHEMIAH 1:10

STUDY NOTE FOR NEHEMIAH 1:11 who delight to fear your name. The fear of the Lord is the proper response to God’s self-revelation. To fear God is to know Him (Prov. 9:10), trust Him (Ps. 34:11, 22), obey Him (Prov. 8:13), and show Him reverence. “Delight” shows this is far from a coerced reaction.

this man. Artaxerxes I.

cupbearer. A member of the royal court whose responsibility is to choose wine (2:1) and safeguard it from poison. As the cupbearer, Nehemiah has the complete confidence of the king. This, combined with his constant access to the king, secures for him prestige and influence at court. BACK TO NEHEMIAH 1:11

STUDY NOTES FOR NEHEMIAH 2

STUDY NOTE FOR NEHEMIAH 2:1–8 The date is March/April 445 B.C.., four months after Nehemiah received the report about Jerusalem (1:1 note). Nehemiah has continued to pray for a favorable opportunity to approach the king, and on the occasion of some festivity (“wine was before him”) Artaxerxes gives an opening for him to speak. BACK TO NEHEMIAH 2:1

STUDY NOTE FOR NEHEMIAH 2:2 Why is your face sad. A courtier with a sad face or anxious expression might well be implicated in a palace intrigue. Nehemiah is unaware that his prayer vigil has affected his looks.

very much afraid. Nehemiah fears the king’s wrath (Prov. 16:14) either because he is sad in the king’s presence, especially on a festive occasion, or because he is about to ask the king to reverse a previous decision (Ezra 4:21). Nehemiah may also fear that he will be refused the permission he seeks. BACK TO NEHEMIAH 2:2

STUDY NOTE FOR NEHEMIAH 2:4 So I prayed. A brief, spontaneous prayer based on a life of prayer (see 1:4–11). BACK TO NEHEMIAH 2:4

STUDY NOTE FOR NEHEMIAH 2:5 that I may rebuild it. Rebuilding the city is one aspect of rebuilding the “house of God” (see Num. 12:7), a major theme in Ezra and Nehemiah (see Introduction to Ezra: Characteristics and Themes). It is the focus of Neh. 1:1–7:3. Though Nehemiah mentions Judah, with characteristic tact he does not name Jerusalem, which was the subject of a previous, generally negative decree of Artaxerxes (Ezra 4:21, 22). BACK TO NEHEMIAH 2:5

STUDY NOTE FOR NEHEMIAH 2:6 the queen sitting beside him. Opinions differ as to whether this indicates the meal is held in private or whether it brings out the influence the queen might have on the king’s response.

How long ... given him a time. It may seem doubtful that Nehemiah requests the twelve-year absence presumed in 5:14, but his request to rebuild his personal residence (v. 8) indicates that more than brief leave is in view. No matter how long of a leave Nehemiah asks for specifically at this point, the leave is certainly extended over the years. Possibly Nehemiah makes short visits to the royal court to report to the king. BACK TO NEHEMIAH 2:6

STUDY NOTE FOR NEHEMIAH 2:7 And I said. Nehemiah now makes his specific requests.

letters. The two references to letters in vv. 7, 8 are part of a major theme in Ezra and Nehemiah: the written word is an effective instrument used by God to accomplish His redemptive purpose (Introduction to Ezra: Characteristics and Primary Themes). BACK TO NEHEMIAH 2:7

STUDY NOTE FOR NEHEMIAH 2:8 timber ... for the gates. The scope of the building project becomes clear: fortress, walls, and a governor’s residence. The interval of four months has involved more than prayer. Nehemiah has been checking up on who is in charge of the king’s forest, possibly located six miles (10 km) south of Jerusalem. It is also possible that the fortress is located north of the temple to protect its most vulnerable aspect. Nehemiah has a clear idea of what will be needed.

the good hand of my God. Nehemiah acts as a responsible human agent in making the request, but the success is from God’s sovereign good pleasure (Ezra 7:6), a theme that expresses the overarching message of Ezra and Nehemiah (Introduction to Ezra: Characteristics and Themes). BACK TO NEHEMIAH 2:8

STUDY NOTE FOR NEHEMIAH 2:9 The governors of the province Beyond the River. In Nehemiah’s era, the chief Persian administrators are probably located in Damascus, and Nehemiah presents them with his credentials as he travels to Jerusalem. The military escort befits his status as governor of the subprovince of Judah (see Ezra 8:22). BACK TO NEHEMIAH 2:9

STUDY NOTE FOR NEHEMIAH 2:10 Sanballat. A Babylonian name meaning “Sin [the moon god] gives life.” Sanballat and his descendants served for more than a century as the governors of Samaria, the area north of Judah. He may have worshiped the God of Israel in some fashion (2 Kin. 17:24–41), since the names of his sons, Delaiah and Shelemiah, end with a short form of “Yahweh.” “Horonite” may indicate that he came from Beth-Horon, about ten miles (16 km) northwest of Jerusalem or, less probably, from Horonaim in Moab.

Tobiah. Probably the governor of Ammon, east of Judah, where his family remained influential for centuries. His name means “the LORD is good,” indicating that he, too, may have worshiped the God of Israel (6:17, 18; 13:4). His son Jehohanan (6:17, 18) also had a Yahwistic name and was married to the daughter of an influential Jewish leader (3:4, 30; 6:18). Their religion was probably syncretistic.

heard. References to the enemies having “heard” will punctuate the rest of 1:1–7:3 like a refrain (v. 19; 4:1, 7, 15; 6:1, 16). The conflict escalates until it is resolved in 6:16.

displeased them greatly. The opposition has a political aspect in that Nehemiah’s presence reduces their control over Judah. But it is religious at its root (v. 20 note; Ezra 4:13 note). BACK TO NEHEMIAH 2:10

STUDY NOTE FOR NEHEMIAH 2:11–18 Soon after returning to Jerusalem, Nehemiah conducts a nighttime inspection of the walls and, aware of God’s blessing upon him, encourages the population of the city to rebuild them.

2:11–16 Nehemiah’s three-day wait after arriving in Jerusalem invites comparison with Ezra (Ezra 8:32). Ezra acts publicly; Nehemiah secretly (that Nehemiah has “told no one” is emphasized in v. 12; see v. 16). BACK TO NEHEMIAH 2:11

STUDY NOTE FOR NEHEMIAH 2:12 put into my heart. A ministry of the Holy Spirit, similar to “stirred up” (Ezra 1:1, 5), except that Nehemiah consciously recognizes the divine origin of the burden he feels and the project he envisions. BACK TO NEHEMIAH 2:12

STUDY NOTE FOR NEHEMIAH 2:14 no room ... to pass. Some of the damage is from Nebuchadnezzar’s day. Lack of maintenance has caused further erosion and decay of the terraces surrounding the city, perhaps at the Millo (1 Chr. 11:8 note) on the east of the city. Nehemiah has to turn back rather than circumnavigate the city, especially at night. BACK TO NEHEMIAH 2:14

STUDY NOTE FOR NEHEMIAH 2:17 in ruins. Much of the city has lain in ruins for almost 150 years (1:3 note). An earlier attempt to rebuild the wall was stopped (Ezra 4:7–23). Nehemiah’s presence will change all that. BACK TO NEHEMIAH 2:17

STUDY NOTE FOR NEHEMIAH 2:18 also of the words that the king had spoken. Nehemiah’s acknowledgment of God’s sovereignty as the ultimate source of his plan does not exclude the providentially ordered actions of the king (v. 8 note).

Let us rise up. Nehemiah’s initiative meets with wholehearted support on the part of the leaders of Judah; by now the reader knows that this response, too, is governed by God’s purpose (Ezra 1:5 note). BACK TO NEHEMIAH 2:18

STUDY NOTE FOR NEHEMIAH 2:19, 20 Sanballat and Tobiah are well informed about what is going on in Jerusalem (see 6:17).

Geshem the Arab. This third opponent of Nehemiah was probably an Arab chief controlling a substantial area south of Judah, stretching to Egypt and over into Arabia. Nehemiah is pictured as virtually surrounded by enemies—Sanballat to the north, Tobiah to the east, and Geshem to the south (4:7, 8 note). The first tactic that they employed was demoralization of the people by ridiculing their proposals and insinuating that they were engaged in rebellion. Such allegations had worked a few years before (see Ezra 4:12, 13). BACK TO NEHEMIAH 2:19

2:20 God of heaven. See note on 1:4.

prosper. Nehemiah has requested success from God (1:11). He associates with the people as he expresses confidence that the sovereign God will prosper their endeavors.

you have no portion. On this religious exclusivity, see note on Ezra 4:3. Despite their possible claims to the contrary, Nehemiah argues that their compromised religion bars them from any right to be involved in the affairs of Jerusalem. BACK TO NEHEMIAH 2:20

STUDY NOTES FOR NEHEMIAH 3

STUDY NOTE FOR NEHEMIAH 3:1–32 The material of this chapter probably existed independently, perhaps as an official report, before Nehemiah incorporated it into his memoir. The chapter underscores an important theme of Ezra and Nehemiah: the people of God as a whole and not just the great leaders are vital for accomplishing God’s redemptive purpose. All of God’s people worked together to rebuild the wall: clergy and laity, craftsmen and tradesmen, by town and by family, each contributing to the completion of the whole (see Eph. 4:16).

3:1 Eliashib. The grandson of Jeshua, the high priest during the days of Zerubbabel.

Sheep Gate. The gate at the northeast corner of the city (see John 5:2) used to bring sacrificial animals into the city. That may well be why this gate is “consecrated.” The description in the following verses moves counterclockwise until the Sheep Gate is mentioned again in v. 32.

Tower of the Hundred. This is somewhere on the north side, the area with the poorest natural defenses.

Tower of Hananel. A tower on the north side. BACK TO NEHEMIAH 3:1

STUDY NOTE FOR NEHEMIAH 3:2 next to him. Repeatedly in this description “next” occurs, emphasizing that Nehemiah’s allocation of work areas has been carefully planned to avoid gaps.

the men of Jericho. Similar groups are found in vv. 5, 7, 27. Though their own homes are elsewhere, they recognize the importance of the work going on in Jerusalem. Perhaps they are allocated sections of the wall where there are few houses. BACK TO NEHEMIAH 3:2

STUDY NOTE FOR NEHEMIAH 3:3 Fish Gate. A main gate on the north side (2 Chr. 33:14; Zeph. 1:10), this is probably the gate used by merchants (see 13:16). BACK TO NEHEMIAH 3:3

STUDY NOTE FOR NEHEMIAH 3:4 repaired. Lit. “made strong.” It is possible that sections of the wall remain standing here and need only to be restored. Elsewhere it is a matter of rebuilding from the ground up. BACK TO NEHEMIAH 3:4

STUDY NOTE FOR NEHEMIAH 3:5 their nobles would not. Though the text presents an amazing picture of unanimity, it notes realistically that not all of God’s people are in harmony with what the Lord is doing through Nehemiah. BACK TO NEHEMIAH 3:5

STUDY NOTE FOR NEHEMIAH 3:6 Gate of Yeshanah. Traditionally rendered “the Old Gate,” it is on the northwest corner of the city. Possibly to be identified with the Gate of Ephraim (8:16; 12:39), which is not mentioned here. BACK TO NEHEMIAH 3:6

STUDY NOTE FOR NEHEMIAH 3:8 Broad Wall. On the west side of the northern half of the city. It probably leads off from the wall that is being repaired. BACK TO NEHEMIAH 3:8

STUDY NOTE FOR NEHEMIAH 3:10 opposite his house. Probably others too, such as Jedaiah, work on the sections near their homes. BACK TO NEHEMIAH 3:10

STUDY NOTE FOR NEHEMIAH 3:11 Tower of the Ovens. On the west side of the city, perhaps at the midpoint. BACK TO NEHEMIAH 3:11

STUDY NOTE FOR NEHEMIAH 3:12 he and his daughters. An extraordinary testimony to the dedication of the whole community to the task of rebuilding (5:1 note; 12:43 note). BACK TO NEHEMIAH 3:12

STUDY NOTE FOR NEHEMIAH 3:13 Valley Gate. On the west side of the city facing the Tyropean Valley.

a thousand cubits. About five hundred yards (457 m). A substantial length of wall, perhaps less seriously damaged or repaired earlier.

Dung Gate. On the southwest corner of the city facing the Hinnom Valley. BACK TO NEHEMIAH 3:13

STUDY NOTE FOR NEHEMIAH 3:15 Fountain Gate. On the southeast corner of the city facing the Kidron Valley.

city of David. Though in disrepair, it is still the city David established to be the political and religious capital of the theocracy. There is continuity between the past and present generations (Ezra 2:1–70 note). BACK TO NEHEMIAH 3:15

STUDY NOTE FOR NEHEMIAH 3:20 On either side of the high priest’s house the work is done by Levites (vv. 17–19) and priests (vv. 20–22). Meremoth (v. 21) is mentioned in the list of priests in 10:5, as is Baruch (v. 20) in 10:6. BACK TO NEHEMIAH 3:20

STUDY NOTE FOR NEHEMIAH 3:23 beside his own house. Nehemiah charges each individual to repair the section of the wall in which that individual and his family takes the most interest. This fosters personal motivation that will help get the job done (see 3:28–30). BACK TO NEHEMIAH 3:23

STUDY NOTE FOR NEHEMIAH 3:26 Ophel. Usually located south of the temple mount, but more probably it also includes the southern part of the city below the Water Gate.

Water Gate. About halfway up the east side of the city, this gate faces the Kidron Valley and the main water source, the Gihon Spring. BACK TO NEHEMIAH 3:26

STUDY NOTE FOR NEHEMIAH 3:28 Horse Gate. On the northeast side of the city. BACK TO NEHEMIAH 3:28

STUDY NOTE FOR NEHEMIAH 3:29 East Gate. Just north of the Horse Gate. BACK TO NEHEMIAH 3:29

STUDY NOTE FOR NEHEMIAH 3:31 Muster Gate. Between the East Gate and the Sheep Gate. BACK TO NEHEMIAH 3:31

STUDY NOTE FOR NEHEMIAH 3:32 Sheep Gate. The counterclockwise description has come full circle (v. 1 note). BACK TO NEHEMIAH 3:32

STUDY NOTES FOR NEHEMIAH 4

STUDY NOTE FOR NEHEMIAH 4:1–6 Nehemiah’s comprehensive program of work in ch. 3 conveys a sense of orderly progress. The reality is otherwise. No sooner has the work started than the opposition to it escalates. BACK TO NEHEMIAH 4:1

STUDY NOTE FOR NEHEMIAH 4:2 Sanballat is evidently the leading figure in the confrontation. “His brothers” are his allies. His series of questions claim that the Jews have underestimated what they can do and have started something they will be unable to complete. At the same time, he knows that his mockery will be reported in Jerusalem and will erode confidence in the project. BACK TO NEHEMIAH 4:2

STUDY NOTE FOR NEHEMIAH 4:3 Tobiah. He appears in a subordinate role, echoing Sanballat. A fox weighs only a few pounds, but Tobiah alleges its weight to be sufficient to topple any wall the Jews contrive to build. BACK TO NEHEMIAH 4:3

STUDY NOTE FOR NEHEMIAH 4:4, 5 This is the first of three such imprecatory prayers uttered by Nehemiah (6:14; 13:29). An imprecatory prayer is one that calls for the enemy to experience God’s curse (e.g., Pss. 79:12; 94:1–3; 137:7–9). See Introduction to Psalms: Special Issues. These individuals are in reality opposing the work of God, and it is from Him that Nehemiah seeks redress. At the same time, neither he nor the people give up their work rebuilding the wall. BACK TO NEHEMIAH 4:4, 5

STUDY NOTE FOR NEHEMIAH 4:7 when Sanballat ... heard. One more group, the Ashdodites, is added to the list of enemies. Nehemiah is now completely encircled by the enemy. Ashdod, a city in the Philistine plain to his west (2:19 note), is also the name of a Persian subprovince corresponding to Philistine territory. BACK TO NEHEMIAH 4:7

STUDY NOTE FOR NEHEMIAH 4:9 we prayed. The people respond as Nehemiah has done. Corporate prayer is accompanied by common-sense precautions: “set a guard.” BACK TO NEHEMIAH 4:9

STUDY NOTE FOR NEHEMIAH 4:10 In Judah it was said. A collective term is used, emphasizing that discouragement is widespread.

The strength ... the wall. Perhaps this poetic couplet is chanted by the people. Part of the reason they are discouraged is simply that the work is hard. BACK TO NEHEMIAH 4:10

STUDY NOTE FOR NEHEMIAH 4:11 our enemies said. Their adversaries plan to spring an unexpected attack on Jerusalem, but it is abandoned (v. 15), seemingly because information about it leaks out, and the element of surprise is lost. BACK TO NEHEMIAH 4:11

STUDY NOTE FOR NEHEMIAH 4:12 said to us ten times. Ten is a symbolic number for completeness. The fear of violence is growing in the minds of the people. It seems that Jews who live near Israel and Ammon have become aware of the intention to attack Jerusalem. However, they add to the tension in the city by repeatedly urging those at work there to abandon the capital and scatter throughout Judea. BACK TO NEHEMIAH 4:12

STUDY NOTE FOR NEHEMIAH 4:13 I stationed the people. Nehemiah has no thought of fleeing before an impending attack. His first action is to station additional guards at the most vulnerable points. The tension continues to rise as the people of Judah take up arms for the first time. BACK TO NEHEMIAH 4:13

STUDY NOTE FOR NEHEMIAH 4:14 great and awesome. See theological note “The Incomprehensibility of God” on p. 630. Nehemiah not only arms the people physically; he also bolsters them spiritually by reminding them of the Lord (“Adonai,” the sovereign Lord) who supports them. BACK TO NEHEMIAH 4:14

STUDY NOTE FOR NEHEMIAH 4:15 God had frustrated their plan. In Ezra 4:5, 24 the enemy frustrated the plan to build the temple; here God responds in kind by frustrating the plan to stop building the wall. A surprise invasion is no longer possible, and any attack will be stoutly resisted.

we all returned to the wall. Nehemiah responds successfully to the tide of discouragement by adding guards and exhorting the people. BACK TO NEHEMIAH 4:15

STUDY NOTE FOR NEHEMIAH 4:16 spears ... coats of mail. The arms first mentioned in v. 13 are supplemented here with shield and armor (a breastplate of metal). The immediate threat has waned, but Nehemiah wisely maintains a state of readiness. BACK TO NEHEMIAH 4:16

STUDY NOTE FOR NEHEMIAH 4:17 Those who carried ... held his weapon. The porters have a hand free to hold a weapon, which may have be no more than a stone for throwing. BACK TO NEHEMIAH 4:17

STUDY NOTE FOR NEHEMIAH 4:18 each of the builders had his sword. The builders need two hands to work, so they wear swords at their sides.

the trumpet. The trumpet, or shofar, has numerous functions in the OT. Here, as in Judg. 3:27, it rallies the troops. BACK TO NEHEMIAH 4:18

STUDY NOTE FOR NEHEMIAH 4:20 Our God will fight for us. The Lord has intervened on behalf of His people who are acting in accordance with His wishes (see Ex. 14:14; Josh. 10:14). BACK TO NEHEMIAH 4:20

STUDY NOTE FOR NEHEMIAH 4:21 until the stars came out. Shows how strong their dedication is, since work usually ends at sundown in this era. BACK TO NEHEMIAH 4:21

STUDY NOTE FOR NEHEMIAH 4:23 A picture of constant readiness to respond to any attack. BACK TO NEHEMIAH 4:23

STUDY NOTES FOR NEHEMIAH 5

STUDY NOTE FOR NEHEMIAH 5:1–13 This section leaves the main topic of opposition by outsiders to consider the difficulties that have arisen from within. Probable causes of the economic stress mentioned are that Judah has been cut off from trading with neighbors; farmers are away from their fields because they have stayed in Jerusalem (4:22); there is a famine (v. 3); and previous administrators have burdened the people (v. 15). Times are so bad that children are being sold into slavery, houses and vineyards are being mortgaged, and money is being borrowed at interest. The crushing realization for Nehemiah is that the people of God themselves are forcing these intolerable measures on each other, not foreigners. It is improbable that these conditions have originated within the fifty-two days it has taken to rebuild the wall. That project, however, has intensified the stress and brought it out into the open. It is a serious threat to completion of the work.

5:1 their wives. Since women play a minor role in Ezra and Nehemiah, mentioning them here emphasizes the severity of the crisis (3:12 note; 12:43 note). BACK TO NEHEMIAH 5:1

STUDY NOTE FOR NEHEMIAH 5:3 famine. Famines are often signs of God’s judgment (Deut. 11:16, 17; 1 Chr. 21:12; Hag. 1:7–11). Perhaps this famine is God’s judgment upon the leaders’ failure to do what is right. BACK TO NEHEMIAH 5:3

STUDY NOTE FOR NEHEMIAH 5:4 the king’s tax. A property tax that they cannot pay except by mortgaging their property to raise funds. BACK TO NEHEMIAH 5:4

STUDY NOTE FOR NEHEMIAH 5:5 enslaved. According to Lev. 25:39–43, a man in the old covenant community who becomes poor can sell himself, along with his family, to a fellow Israelite in order to get back on his feet financially; he has to be treated as a hired worker, not as a slave. The error in Nehemiah’s day seems to be twofold: (a) only the children are being sold, resulting in the breakup of family units; (b) the children are being treated as slaves, not as hired workers. BACK TO NEHEMIAH 5:5

STUDY NOTE FOR NEHEMIAH 5:7 I took counsel with myself. Despite his indignation at what is happening, Nehemiah does not act precipitately but thinks through an appropriate reaction.

brought charges against. A bold step on Nehemiah’s part.

exacting interest. The law prohibits not only usury but interest of any kind (Ex. 22:25–27; Lev. 25:35–37; Deut. 23:20). BACK TO NEHEMIAH 5:7

STUDY NOTE FOR NEHEMIAH 5:8 Earlier Nehemiah’s administration was buying out of slavery Jews held as slaves in surrounding nations, some perhaps from the days of Nebuchadnezzar. More recently, however, they have been redeeming Jews sold as slaves by their fellow countrymen because they of their inability to repay debts. BACK TO NEHEMIAH 5:8

STUDY NOTE FOR NEHEMIAH 5:9 the fear of our God. Their public conduct should enhance the religion they professed. BACK TO NEHEMIAH 5:9

STUDY NOTE FOR NEHEMIAH 5:10 I and my brothers. Views differ as to what Nehemiah says regarding his own conduct. He, along with his family, may be making interest-bearing loans to encourage the people to repent and change their behavior. In the light of his reaction in v. 6, it is more probable that he is extending interest-free loans of money and grain, and exhorting others to follow his personal example. BACK TO NEHEMIAH 5:10

STUDY NOTE FOR NEHEMIAH 5:11 the percentage of money. While some take the rate of interest charged as one percent per month, that would be exceptionally low for the Persian Empire, where forty or fifty percent annual interest was common. Here the expression does not specify the rate.

grain, wine, and oil. This familiar triad is in the order of the agricultural harvests: first grain, then grapes, and finally olives ripened. BACK TO NEHEMIAH 5:11

STUDY NOTE FOR NEHEMIAH 5:12 made them swear. Nehemiah characteristically takes immediate action, which shrewdly limits any propensity to forget the agreement that has been made. This oath is a renewal of their commitment to keep the law of Moses concerning lending and debt slavery. See theological note “Oaths and Vows” on previous page. BACK TO NEHEMIAH 5:12

STUDY NOTE FOR NEHEMIAH 5:13 shook out the fold. In this covenant renewal Nehemiah dramatizes the curses for failing to keep the oath (see Jer. 34:8–22). Any who fail to keep his commitment will be shaken loose from his property as easily as the fold in Nehemiah’s cloak could be straightened out. BACK TO NEHEMIAH 5:13

STUDY NOTE FOR NEHEMIAH 5:14–19 This retrospective reflection on his governorship is probably composed by Nehemiah and inserted by him at a later date because it clarifies the nature of his personal conduct while in office.

5:14 twentieth year ... thirty-second year. This twelve-year period (445 B.C. to 433 B.C.) is Nehemiah’s first term as governor; afterward he is recalled to the Persian court (13:6, 7), but subsequently he returns to Jerusalem for a second term of unknown length.

the food allowance of the governor. A governor has the right to collect taxes for his personal support. Nehemiah waives this right for the benefit of the people (v. 18; see 1 Cor. 9:4, 12; 2 Thess. 3:8, 9). BACK TO NEHEMIAH 5:14

STUDY NOTE FOR NEHEMIAH 5:15 former governors ... laid heavy burdens. Sheshbazzar (Ezra 5:14) and Zerubbabel (Hag. 1:1) were former governors, but their terms were almost one hundred years earlier. The oppressive governors were Nehemiah’s more immediate predecessors, whose policies were harmful to the people (5:1–13 note).

fear of God. See notes on 1:11 and v. 9, where we see how Nehemiah urged others to act from the same motive. BACK TO NEHEMIAH 5:15

STUDY NOTE FOR NEHEMIAH 5:16 Nehemiah’s reason for being governor is service, not personal advancement, corresponding to his reason for going to Judah in the first place (2:5). He does not use the misfortune of the people to acquire land and amass a fortune for himself. BACK TO NEHEMIAH 5:16

STUDY NOTE FOR NEHEMIAH 5:17 at my table. According to Persian custom, Nehemiah as governor has to entertain the officials under his authority as well as visiting dignitaries from other countries. BACK TO NEHEMIAH 5:17

STUDY NOTE FOR NEHEMIAH 5:18 for each day. The food listed can feed hundreds of people. Nehemiah is as generous as he is rich. By not demanding all that he might rightfully demand, he reveals that he is acting out of compassion for the heavily burdened people. BACK TO NEHEMIAH 5:18

STUDY NOTE FOR NEHEMIAH 5:19 Remember. The second use of “remember” in a prayer (1:8 note) and the first of four prayers asking God to “remember me” (13:14, 22, 31). This is not a claim of merit before God but evidence of his faith, which relies on God’s promises. BACK TO NEHEMIAH 5:19

STUDY NOTES FOR NEHEMIAH 6

STUDY NOTE FOR NEHEMIAH 6:1–14 After the digression in ch. 5 from the main theme of rebuilding the wall, the main narrative continues. The conflict that had been steadily escalating reaches its climax, when the wall was virtually complete. This final attempt to stop the work was threefold: to harm (vv. 2–4), to frighten (vv. 5–9), and to discredit (vv. 10–13) Nehemiah.

6:1 when Sanballat ... heard. The phrase continues the series of similar phrases (2:10 note) and brings the reader back to the main topic of Neh. 1:1–7:3. BACK TO NEHEMIAH 6:1

STUDY NOTE FOR NEHEMIAH 6:2 Ono. In the northwestern corner of Judah, as far from the safety of Jerusalem as possible without leaving the country.

to do me harm. A vague phrase, perhaps referring to murder (v. 10) or to a later allegation that Nehemiah’s trip to Ono is to enlist others in revolt against Persia (v. 6). BACK TO NEHEMIAH 6:2

STUDY NOTE FOR NEHEMIAH 6:3 Why should the work stop. Nehemiah sees that the basic purpose of the plot is to halt the work on the wall. His diplomatically worded response embodies a determined refusal. BACK TO NEHEMIAH 6:3

STUDY NOTE FOR NEHEMIAH 6:4 four times. Both sides are persistent as the conflict reaches its climax. Nehemiah’s opponents are obviously desperate. BACK TO NEHEMIAH 6:4

STUDY NOTE FOR NEHEMIAH 6:5 open letter. Letters are normally sealed, but Sanballat wants this letter to be public so as to sway public opinion against continuing with the work. BACK TO NEHEMIAH 6:5

STUDY NOTE FOR NEHEMIAH 6:6, 7 The accusation is plausible: the wall is being rebuilt, Judah has a history of rebellion against her overlords, and Nehemiah is a skillful leader with a passion for his homeland. The “nations” are the surrounding provinces of the Persian Empire. BACK TO NEHEMIAH 6:6, 7

STUDY NOTE FOR NEHEMIAH 6:8 Nehemiah robustly rebuts the allegations. BACK TO NEHEMIAH 6:8

STUDY NOTE FOR NEHEMIAH 6:9 Their hands will drop. A figure denoting discouragement (see Ezra 4:4), here as a result of the campaign of psychological harassment.

now ... strengthen my hands. Another of the brief prayers so characteristic of Nehemiah (1:4 note). BACK TO NEHEMIAH 6:9

STUDY NOTE FOR NEHEMIAH 6:10 Shemaiah. Otherwise unknown. As well as being a prophet (v. 12), he may also be a priest, giving him access to the temple.

who was confined to his home. It may have been under pretext of illness or as a symbolic action denoting the need to seek a secure refuge. Up to this point Nehemiah seems to have no suspicions regarding Shemaiah.

in the house of God. The final ploy now unfolds. Nehemiah might seek asylum in the courtyard of the temple (Ex. 21:12–14), but he is not allowed to enter the temple itself since he is not a priest (Num. 18:7). BACK TO NEHEMIAH 6:10

STUDY NOTE FOR NEHEMIAH 6:11 Nehemiah’s courage shines through again (5:7 note). BACK TO NEHEMIAH 6:11

STUDY NOTE FOR NEHEMIAH 6:12 God had not sent him. Since the action Shemaiah proposes is contrary to God’s Word, this exposes him as a false prophet (see Deut. 13:1–5; Is. 8:19, 20). BACK TO NEHEMIAH 6:12

STUDY NOTE FOR NEHEMIAH 6:13 I should be afraid ... taunt me. The idea is to make Nehemiah behave like a coward and a lawbreaker, so that his reputation will be ruined and he will lack support to finish the wall. BACK TO NEHEMIAH 6:13

STUDY NOTE FOR NEHEMIAH 6:14 Remember. The third use of “remember” in a prayer (1:8 note) and the second imprecatory prayer (4:4, 5 note), as the “remembering” here is unto judgment.

Noadiah and the rest of the prophets. False prophecy was prevalent in Jerusalem before the exile (see Jer. 23:9–32; Ezek. 13). There are evidently influential figures in the city who are in league with Nehemiah’s opponents. BACK TO NEHEMIAH 6:14

STUDY NOTE FOR NEHEMIAH 6:15–7:3 Although opposition to rebuilding the walls ceases with their completion (v. 16), attempts to intimidate Nehemiah continue (6:17–19). Nehemiah takes measures to secure the gates of the city against possible continuing aggression by Israel’s enemies (7:1–3).

6:15 So the wall was finished. A transitional verse that concludes the section that began in v. 1 and opens the final episode of Neh. 1:1–7:3. The last of six attempts to stop the work failed.

the twenty-fifth day of ... Elul. October 2, 445 B.C. , though this is sometimes disputed as being too late since Elul normally occurs in August/September.

fifty-two days. A speedy outcome, the result of effective leadership. Based on the aforementioned October completion date, the work must have begun on August 12. BACK TO NEHEMIAH 6:15

STUDY NOTE FOR NEHEMIAH 6:16 The peoples encircling Judah will no longer be able to dominate and exploit the community as they have been doing.

with the help of our God. Nehemiah disclaims any personal congratulation in the matter and points to the decisive factor in their achievement. BACK TO NEHEMIAH 6:16

STUDY NOTE FOR NEHEMIAH 6:17–19 Tobiah’s relation by marriage to those at work on the wall provides a natural channel for the transfer of information about the circumstances in Jerusalem to Nehemiah’s opponents.

the nobles of Judah. They are evidently sympathetic to Tobiah and constitute an influential source of opposition to Nehemiah. BACK TO NEHEMIAH 6:17

STUDY NOTE FOR NEHEMIAH 6:18 bound by oath. May refer to trading arrangements rather than connections by marriage. BACK TO NEHEMIAH 6:18

STUDY NOTES FOR NEHEMIAH 7

STUDY NOTE FOR NEHEMIAH 7:1 set up the doors. This demonstrates that the wall is now complete (6:1).

the gatekeepers, the singers, and the Levites. These temple officials seem to be mentioned in connection with the security of the wall, presumably because that is key to the security of the temple itself. BACK TO NEHEMIAH 7:1

STUDY NOTE FOR NEHEMIAH 7:2 gave ... charge. Leaders are appointed to oversee the security of the city.

Hananiah. See note on 1:2.

God-fearing. See note on 1:11. Hananiah’s faithful discharge of his duties is grounded in his deep spiritual commitment. BACK TO NEHEMIAH 7:2

STUDY NOTE FOR NEHEMIAH 7:3 until the sun is hot. Guards are appointed to secure the gates at night. The gates are usually opened at dawn; waiting until later (when the sun has been up long enough to make things really warm) is a security measure for the city. BACK TO NEHEMIAH 7:3

STUDY NOTE FOR NEHEMIAH 7:4–73 The second major section of the book (7:4–13:30) begins with a record of how Nehemiah prepares to meet the need to repopulate Jerusalem (vv. 4, 5) by consulting a genealogical record of exiles who returned earlier (vv. 5–73). This is substantially similar to Ezra 2:3–60.

7:4 no houses had been rebuilt. More probably, “were being rebuilt.” There are occupied houses in Jerusalem at this time (see 3:10, 20, 23, 24, 29). The problem is the sparse population and the lack of enthusiasm for residing in the city. People are content to dwell in the agricultural hinterland. BACK TO NEHEMIAH 7:4

STUDY NOTE FOR NEHEMIAH 7:5 my God put it into my heart. See note on 2:8. Nehemiah is aware of divine leading on the matter (2:12).

enrolled by genealogy. The purpose of this registration is to help repopulate Jerusalem, as will become clear when this topic is resumed in 11:1, 2. Nehemiah wants the city populated by people of demonstrably Jewish descent, a faithful remnant of the covenant people.

book of the genealogy ... at the first. On the theological significance of this list, see note on Ezra 2:1–70. The repetition of the list underscores the continuity of Nehemiah’s generation with the first ones to return. BACK TO NEHEMIAH 7:5

STUDY NOTE FOR NEHEMIAH 7:65 a priest with Urim and Thummim. A recognized method of discerning God’s will (see Ezra 2:63). BACK TO NEHEMIAH 7:65

STUDY NOTE FOR NEHEMIAH 7:73–13:31 The covenant community is rebuilt as Israel renews its covenant with God (7:73–10:39), dedicates the walls of the city (chs. 11; 12), and obeys other aspects of the law (ch. 13).

7:73–10:39 This section is often viewed as intrusive in the flow of the narrative. Why not move straight from the completion of the city walls (6:15) to their dedication (chs. 11; 12)? The likely answer is that it is inappropriate to dedicate the walls before there are sufficient inhabitants in Jerusalem to constitute a functioning city.

7:73 when the seventh month had come. As Nehemiah characteristically names a month (see 1:1 note), this numerical designation (see 8:2) points to with this section’s being drawn from another source, as does the impersonal, third-person style. It is often argued that it has been taken from Ezra’s memoir. The date corresponds to October 8, 445 B.C., just six days after the completion of the wall (6:15). BACK TO NEHEMIAH 7:73

STUDY NOTES FOR NEHEMIAH 8

STUDY NOTE FOR NEHEMIAH 8:1 the square before the Water Gate. Located on the east side of Jerusalem. Open plazas were frequently situated within the walls at the entrances of ancient cities.

they told Ezra. Ezra’s ministry began thirteen years earlier. Some of its fruit is now evident in that the people, who have gathered with united purpose, call for the Book of the Law to learn more from it. It is not known where Ezra has been in the intervening period. Possibly his official duties required him to return to the royal court, only traveling back to Jerusalem with Nehemiah. Alternatively he may have stayed in Jerusalem in a private capacity as he continued his teaching ministry. BACK TO NEHEMIAH 8:1

STUDY NOTE FOR NEHEMIAH 8:2 before the assembly. The participants, including women and children capable of understanding what is going on (repeated in v. 3), are in keeping with those required to be present at the reading of the law prescribed for the Feast of Booths in Deut. 31:10–13.

first day of the seventh month. This is the start of the civil year and the time for celebrating the Feast of Trumpets (Num. 29:1–6). BACK TO NEHEMIAH 8:2

STUDY NOTE FOR NEHEMIAH 8:3 he read from it facing the square. For the public reading of the law in the context of covenant ratification or renewal, see Ex. 24:7; Josh. 8:30–35; 2 Kin. 23:1–3. The reading (along with the exposition, vv. 7, 8) takes five or six hours. BACK TO NEHEMIAH 8:3

STUDY NOTE FOR NEHEMIAH 8:5 book. A scroll; the codex or book form did not yet exist in Nehemiah’s day.

all the people stood. By standing they express their reverence for the law (see v. 6). BACK TO NEHEMIAH 8:5

STUDY NOTE FOR NEHEMIAH 8:6 Amen, Amen. The people concur in the praise offered by Ezra; the repetition expresses the emphatic degree of assent.

lifting up their hands. Lifting the hands often accompanies prayer and praise to God in this era (Pss. 28:2; 63:4; 134:2; 1 Tim. 2:8). BACK TO NEHEMIAH 8:6

STUDY NOTE FOR NEHEMIAH 8:8 gave the sense. The law is not only read but also explained to ensure that the people grasp the meaning. There may also have been translation from Hebrew to Aramaic. The doctrine of the perspicuity (clarity) of Scripture is that the things necessary for salvation can be understood from the Bible without special techniques or higher education. This truth does not eliminate the need for faithful exposition of the Scriptures by trained people (Ezra 7:6–10). BACK TO NEHEMIAH 8:8

STUDY NOTE FOR NEHEMIAH 8:9 Nehemiah ... Ezra ... Levites. There is unity among all the leaders on this occasion. Contrary to some scholarship, the text clearly affirms that Nehemiah and Ezra are contemporaries.

This day is holy ... do not mourn. Holiness and mourning are not mutually exclusive (Lev. 23:26–32; Is. 6:3–5), but on this occasion sorrow is inappropriate. After the people renew their grasp of the message of the truth (v. 8), they are emotionally affected and mourn because they are filled with remorse over past sin. This then leads into renewed obedience to the truth (vv. 13–18). BACK TO NEHEMIAH 8:9

STUDY NOTE FOR NEHEMIAH 8:10 anyone who has nothing. Those who have plenty to eat are to share with those who do not (see Ps. 22:26). This incident provides an illustration for understanding the sin in 1 Cor. 11:17–34.

the joy of the LORD. The people rejoice in the salvation and blessing that the Lord has extended to them. Continuing cheerful acknowledgment of their dependence on Him will be an ongoing source of strength to the community as the Lord blesses their commitment. BACK TO NEHEMIAH 8:10

STUDY NOTE FOR NEHEMIAH 8:12 they had understood the words. “Understanding” (see vv. 7, 8) is a major theme in the passage, as is the involvement of “the people” (the term occurs thirteen times in vv. 1–12). BACK TO NEHEMIAH 8:12

STUDY NOTE FOR NEHEMIAH 8:13 came ... to study. The smaller group has responsibility for directing others. Recognizing their need to have a thorough grounding in the truth, they seek further education, while the majority of the people go home. BACK TO NEHEMIAH 8:13

STUDY NOTE FOR NEHEMIAH 8:14 dwell in booths. This temporary living arrangement is a reminder of life in the wilderness after the redemption from Egypt and before entering the Promised Land (Lev. 23:42, 43). It is a festival that involves the whole family.

the feast of the seventh month. The Feast of Booths (Lev. 23:34–40), celebrated for seven days from the fifteenth to the twenty-first of the month, followed by an eighth day of solemn assembly on the twenty-second of the month (October 22–28, 445 B.C.., plus October 29). As the meeting for study of the Scriptures occurs on the second of the month, there is sufficient time for preparations to be made. BACK TO NEHEMIAH 8:14

STUDY NOTE FOR NEHEMIAH 8:16 the Gate of Ephraim. On the northwest of the city (see 3:6) but, like the Water Gate, close to the temple precincts. BACK TO NEHEMIAH 8:16

STUDY NOTE FOR NEHEMIAH 8:17 Although the Feast of Booths was celebrated earlier (see Ezra 3:4), the people did not fulfill the requirement to camp out, a memorial of the time spent in the wilderness of Sinai (cf. Lev. 23:42, 43). Through study of the Scripture, neglect of this element is remedied in a way that has not occurred since the days of Joshua. BACK TO NEHEMIAH 8:17

STUDY NOTE FOR NEHEMIAH 8:18 Throughout the feast, reading from the Pentateuch is assigned an important role. BACK TO NEHEMIAH 8:18

STUDY NOTES FOR NEHEMIAH 9

STUDY NOTE FOR NEHEMIAH 9:1 the twenty-fourth day of this month. October 31, 445 B.C.. There is an interval of only one day before this further solemn assembly. The acts of humiliation and fasting resume after a period of postponement (8:9–18) because there has been no opportunity to express such corporate repentance.

were assembled. In 8:1 the people gathered to hear the law; here they gather to confess their sins in response to it (v. 3). BACK TO NEHEMIAH 9:1

STUDY NOTE FOR NEHEMIAH 9:2 their sins ... their fathers. Covenant transgression can be confessed only by the covenant people. See note on Ezra 9:7. BACK TO NEHEMIAH 9:2

STUDY NOTE FOR NEHEMIAH 9:3 Law of the LORD. It is read for about three hours, and then a further three hours are spent on responding appropriately in confession and worship. BACK TO NEHEMIAH 9:3

STUDY NOTE FOR NEHEMIAH 9:4 the stairs of the Levites. These may give access to the platform (8:4), or they may lead up to the temple. BACK TO NEHEMIAH 9:4

STUDY NOTE FOR NEHEMIAH 9:5–37 In this prayer of praise, the Levites (vv. 4, 5) address God on behalf of the people, extolling Him as creator (v. 6) and redeemer (vv. 7–12), lawgiver and disciplinarian, savior and judge (vv. 13–31). On the basis of His character and covenant, they petition God to take notice of their distress (vv. 32–37) in preparation for their covenant renewal (9:38–10:39 and note). The sequence of 9:5–10:39 resembles the form of ancient covenants: preamble identifying the overlord (vv. 5, 6), historical prologue (vv. 7–37), acceptance of the covenant (9:38–10:29), and covenant stipulations (10:30–39). BACK TO NEHEMIAH 9:5

STUDY NOTE FOR NEHEMIAH 9:6 The Septuagint inserts “And Ezra said” (text note). Whether the prayer is uttered collectively by the Levites or by Ezra, its theology reflects his instruction over the preceding decade. BACK TO NEHEMIAH 9:6

STUDY NOTE FOR NEHEMIAH 9:7, 8 The people praise God for choosing Abraham and giving him the covenant of promise (Gen. 12–22). BACK TO NEHEMIAH 9:7

9:8 made with him the covenant. This covenant with Abraham (Gen. 15) is the basis upon which God’s grace is extended time and again to His unfaithful people, as is brought out in the remainder of this prayer of praise.

you have kept your promise. God’s promise to Abraham was conditioned only upon God’s righteous oath (Gen. 15:9–21; Deut. 9:4–6; Heb. 6:13–18). BACK TO NEHEMIAH 9:8

STUDY NOTE FOR NEHEMIAH 9:9–12 God is praised for redeeming Israel from Egypt (Ex. 1–19). BACK TO NEHEMIAH 9:9

STUDY NOTE FOR NEHEMIAH 9:13–21 The praise of God continues with an account of the giving of the law at Mount Sinai and God’s gracious provisions in the wilderness.

9:13 Mount Sinai. See Ex. 20.

right rules ... good statutes. The law is perceived not as a burden but as a delight (Ps. 119:5–16; Rom. 7:12). BACK TO NEHEMIAH 9:13

STUDY NOTE FOR NEHEMIAH 9:14 Sabbath. The Sabbath is a key symbol in the law (Is. 56:2, 4, 6; Ezek. 20:13, 16, 21, 24; 22:8; 23:38). BACK TO NEHEMIAH 9:14

STUDY NOTE FOR NEHEMIAH 9:15 sworn. A reference to God’s oath to Abraham (Ex. 6:8). BACK TO NEHEMIAH 9:15

STUDY NOTE FOR NEHEMIAH 9:16, 17 The first confession of sin.

stiffened their neck (also in v. 29). A metaphor drawn from a stubborn animal that refuses to lower its neck to receive a yoke. This metaphor shows that the people acted with defiance toward God and their covenant commitments. BACK TO NEHEMIAH 9:16

9:17 appointed a leader. See Num. 14:1–4. In contrast to the unfaithfulness of Israel is the faithfulness of God to His oath to Abraham (vv. 8, 15; Ezra 9:13 note). BACK TO NEHEMIAH 9:17

STUDY NOTE FOR NEHEMIAH 9:18 Even when. God’s grace shines all the more brightly when juxtaposed against Israel’s sin (Rom. 9:22–24). BACK TO NEHEMIAH 9:18

STUDY NOTE FOR NEHEMIAH 9:19–21 God’s continual care in the wilderness was due not to Israel’s obedience but to His compassion, stemming from His promise to Abraham (vv. 7, 8). BACK TO NEHEMIAH 9:19

STUDY NOTE FOR NEHEMIAH 9:22–25 God enabled the Israelites to conquer the land of Canaan in keeping with His promise to Abraham (vv. 7, 8). BACK TO NEHEMIAH 9:22

STUDY NOTE FOR NEHEMIAH 9:25 cisterns already hewn. Cavities in the rock used to store water from the rainy season. BACK TO NEHEMIAH 9:25

STUDY NOTE FOR NEHEMIAH 9:26–28 Israel responded to God’s faithfulness with disobedient rebellion during the days of the judges. For the pattern of rebellion, oppression, petition, and salvation, see Judg. 2:10–19. BACK TO NEHEMIAH 9:26

STUDY NOTE FOR NEHEMIAH 9:28 many times ... your mercies. Where sin abounded, grace abounded all the more (Rom. 5:20). BACK TO NEHEMIAH 9:28

STUDY NOTE FOR NEHEMIAH 9:29–31 The praise of God continues with mention of His patience during the monarchy.

9:29 he shall live by them. The Mosaic covenant offered life for obedience (Lev. 18:5; Rom. 10:5). Israel’s failure to merit life in the land testifies to the universal need for a substitute through whom the righteous requirements of the law are fully met (Rom. 8:3, 4). BACK TO NEHEMIAH 9:29

STUDY NOTE FOR NEHEMIAH 9:31 you. In the Hebrew text, this word is last in the verse; it occurs also at the beginning of the prayer in v. 6, marking vv. 6–31 as unit. At this point in the prayer, the celebration of God’s faithfulness in history gives way to a petition for similar divine action in the present. BACK TO NEHEMIAH 9:31

STUDY NOTE FOR NEHEMIAH 9:32 hardship seem little. The petition is that God will do again what He did in the past: see the distress of His people and come to their aid.

kings of Assyria. These are the Neo-Assyrian kings whose presence was felt in Syria-Palestine from c. 850 B.C.., culminating the attack of Tiglath-pileser III (Pul) on Israel (2 Kin. 15:19), which led to the overthrow of the northern kingdom. Afterward came the Neo-Babylonian kings in the late seventh century and then the Persian kings in the mid-sixth century. BACK TO NEHEMIAH 9:32

STUDY NOTE FOR NEHEMIAH 9:33 you have been righteous. The execution of the covenant curses throughout Israel’s history was in perfect harmony with the principle of divine justice, which lay at the foundation of the Mosaic covenant (Ezra 9:9 note). BACK TO NEHEMIAH 9:33

STUDY NOTE FOR NEHEMIAH 9:34, 35 The leaders are singled out as particularly responsible. BACK TO NEHEMIAH 9:34, 35

STUDY NOTE FOR NEHEMIAH 9:36 slaves. See note on Ezra 9:9. Neither Ezra nor Nehemiah as representatives of the Persian regime is seeking to incite rebellion. The existing state of the people cannot, however, be what was envisioned in the original covenant promises. BACK TO NEHEMIAH 9:36

STUDY NOTE FOR NEHEMIAH 9:37 we are in great distress. Implicit in this statement is a request for aid (v. 32 note). BACK TO NEHEMIAH 9:37

STUDY NOTE FOR NEHEMIAH 9:38–10:39 The people not only pray for aid but also renew their obligations under the Mosaic covenant. From the beginning, the Mosaic covenant had to be renewed after periods of covenant violation (Ex. 34; 1 Sam. 12; 2 Kin. 23).

9:38 a firm covenant in writing. Not the usual word for covenant but one that emphasizes the obligatory aspect of a solemn agreement. When the law is written down and sealed, it can become an effective instrument in the redemptive purposes of God (see Introduction to Ezra: Characteristics and Primary Themes). BACK TO NEHEMIAH 9:38

STUDY NOTES FOR NEHEMIAH 10

STUDY NOTE FOR NEHEMIAH 10:1–27 The leaders who renewed the covenant are listed. Surprisingly Ezra is absent, being treated as a member of the priestly family of Seriah (10:2; see Ezra 7:1). Ezra played a significant role in ch. 8 but has now quietly disappeared from the scene. His job was successfully completed when the people themselves could read from the law and understand it on their own.

10:1 On the seals are the names. This list of eighty-four names, about half of whom are not mentioned elsewhere, reinforces one of the major themes of Ezra and Nehemiah: the people of God as a whole, not just the great leaders, are vital for the accomplishing of God’s redemptive plan (see Introduction to Ezra: Characteristics and Themes). Nehemiah and Zedekiah are joined together as representing the civil power. Many of the priestly names are those of families rather than individuals. BACK TO NEHEMIAH 10:1

STUDY NOTE FOR NEHEMIAH 10:28–39 The whole community (vv. 28, 29) pledges fidelity to the terms of the covenant, specifically identifying and applying those parts of the Mosaic ordinances that are under the most severe pressure in their contemporary circumstances (vv. 30–39).

10:28 all who have separated themselves. See Ezra 6:21. This renunciation of heathen practices may additionally point in this context to those who acted on the issue of intermarriage (Ezra 9; 10). BACK TO NEHEMIAH 10:28

STUDY NOTE FOR NEHEMIAH 10:29 enter into ... an oath. The swearing of the oath by the people (9:15; Ezra 10:5 note) emphasizes the distinctively legal nature of the Mosaic covenantal arrangement as compared to the Abrahamic covenant in which the oath is taken by God alone (Gen. 12:1–3; 15; Heb. 6:13–18). As the apostle Paul later reveals, the Mosaic law was a kind of “guardian” that did not annul the covenant of promise already made with Abraham (Gal. 3:17, 24). Throughout the history of redemption, all God’s covenantal arrangements call for obedience springing from faith in God and willingness to observe the terms of the covenant. This is true even for the Abrahamic covenant, wherein reception of its blessings required faith that bore fruit in obedience. However, under none of God’s covenants with Noah, Abraham, Moses, David, and the new covenant church are people saved by their works of obedience. Justification is always and only by faith in the Lord’s promises (Rom. 4:1–12).

a curse. Covenant ratification involves a self-maledictory ceremony in which subscribers acknowledge the penalties that will be imposed on any who violate the covenant’s terms and invoke such penalties on themselves if they act unfaithfully (see Deut. 28:15–68; Jer. 34:18). BACK TO NEHEMIAH 10:29

STUDY NOTE FOR NEHEMIAH 10:30–39 Particular pledges of obedience are elaborated. (1) The avoidance of intermarriage (v. 30; see Ezra 9:2). (2) Keeping the Sabbath and the sabbatical year (v. 31; Ex. 20:8–11; Lev. 25:1–7). (3) Support for the service of the temple (vv. 32, 33). In Ex. 30:11–16 the levy is a half-shekel, but there it seems to be a particular, rather than an annual, levy. Alternatively, the difference could be from the use of a new monetary system under the Persians, or it could be a concession to the hard economic times. (4) Provision of wood for the fire on the altar (v. 34), not specifically required previously. (5) Donation of the firstfruits (vv. 35–37; Num. 18:12, 13; Deut. 26:1–11). (6) Payment of tithes (vv. 37, 38; see Lev. 27:30; Num. 18:21–24). (7) The Levites additionally tithe the tithes they receive for the temple service (vv. 38, 39). BACK TO NEHEMIAH 10:30

STUDY NOTE FOR NEHEMIAH 10:39 not neglect the house of our God. The pledge to maintain the temple and its services as specified in the preceding verses is an index of the renewed spiritual commitment of the people. Rebuilding the house of God is a major theme in Ezra and Nehemiah (see Introduction to Ezra: Characteristics and Primary Themes). BACK TO NEHEMIAH 10:39

STUDY NOTES FOR NEHEMIAH 11

STUDY NOTE FOR NEHEMIAH 11:1–24 Apart from the chief men of the nation and temple personnel, few people were settled in Jerusalem at the completion of the wall repair because the ruined state of Jerusalem discouraged settlement there (7:4). A balanced community, however, requires a wider spread of population, and the repair of the wall and gates has made it less of a hardship to reside there. Having just renewed the covenant, the people decide to “tithe” out of their own number as a holy gift to ensure the functioning of the “holy city” (vv. 1, 18).

11:1 cast lots. This phrase ties this list to the pledges in 10:30–39 (see 10:34) and shows the quick implementation of those pledges.

one out of ten. Populating the city by means of a tenth of the people is the first step in not neglecting the house of God, as pledged in 10:39.

the holy city. A rare phrase, used elsewhere only in v. 18; Is. 48:2; 52:1. Holiness has been expanding—from holy vessels (Ezra 1:7; see 8:28) to priests (Ezra 8:28), to people (Ezra 9:2), to the holy place (Ezra 9:8), to the gates (3:1), and to the Sabbaths (9:14). The entire city is now holy, dedicated to the service of the Lord. BACK TO NEHEMIAH 11:1

STUDY NOTE FOR NEHEMIAH 11:2 who willingly offered. It is uncertain whether this refers to a second group in addition to the tenth chosen by lot or to the willing spirit displayed by those who were chosen. BACK TO NEHEMIAH 11:2

STUDY NOTE FOR NEHEMIAH 11:3–19 Paralleled in 1 Chr. 9:2–22, where mention is also made of representatives of tribes other than Judah, Benjamin, and Levi. BACK TO NEHEMIAH 11:3

STUDY NOTE FOR NEHEMIAH 11:4 Judah ... Benjamin. See note on Ezra 1:5. BACK TO NEHEMIAH 11:4

STUDY NOTE FOR NEHEMIAH 11:9 second over the city. Because it is difficult to relate this appointment to those in 3:9, 12, or 7:2, some have supposed that “second” relates to the Second Quarter of the city (see 2 Kin. 22:14), a residential area on the western hill; however, archaeologists are uncertain if that area was occupied at this juncture. BACK TO NEHEMIAH 11:9

STUDY NOTE FOR NEHEMIAH 11:10–19 Priests (vv. 10–14), Levites (vv. 15–18), and gatekeepers (v. 19) are all resident in Jerusalem after the wall is repaired. The same priestly lines are referred to in 1 Chr. 9:10–13, with some names variously spelled. The total of 1,192 priests in Nehemiah differs from the 1,760 of 1 Chr. 9:13, but the reasons for this are unclear. There are also unexplained differences regarding the Levite family leaders compared to 1 Chr. 9:14–16 and regarding the gatekeepers (1 Chr. 9:17–22). BACK TO NEHEMIAH 11:10

STUDY NOTE FOR NEHEMIAH 11:21 on Ophel. The ridge south of the temple. BACK TO NEHEMIAH 11:21

STUDY NOTE FOR NEHEMIAH 11:23 a command from the king. The reference may be to David (12:24; 1 Chr. 25) or to King Artaxerxes (Ezra 7:21–24), the latter being more likely because of the information given in v. 24. BACK TO NEHEMIAH 11:23

STUDY NOTE FOR NEHEMIAH 11:25–36 A list of those who resettled the area surrounding Jerusalem. It links with Ezra 2:21–35, binding Ezra and Nehemiah into a whole. The list is not comprehensive but points to the extent of settlement in Judah. Cf. Josh. 15. BACK TO NEHEMIAH 11:25

STUDY NOTES FOR NEHEMIAH 12

STUDY NOTE FOR NEHEMIAH 12:1–26 These lists of priests and Levites who serve in the Jerusalem temple during the Persian period may make for challenging reading, but they are a significant part of the picture being presented: legitimacy through continuity. The priestly offices are hereditary, and genealogical lists establish the validity of contemporary incumbents in the postexilic period. The restored community wants to ensure that every aspect of its worship corresponds to what God desires.

12:1–9 This list of priests (vv. 1–7) and Levites (vv. 8, 9) who returned under Zerubbabel connects the end of Nehemiah to the beginning of Ezra, uniting the whole work. In total twenty-two chiefs (leaders) of the priests are listed, whereas David appointed twenty-four priestly divisions (1 Chr. 24:7–19). Perhaps two lines died out during the exile.

12:1 Zerubbabel ... Jeshua. See note on Ezra 2:2.

Ezra. Not the same Ezra as the leading figure of Ezra and Nehemiah. That Ezra returned eighty years after Zerubbabel (Ezra 7:6 note). BACK TO NEHEMIAH 12:1

STUDY NOTE FOR NEHEMIAH 12:9 opposite them. For antiphonal singing, see v. 24. BACK TO NEHEMIAH 12:9

STUDY NOTE FOR NEHEMIAH 12:10–11 Gives the high-priestly line. Eliashib is high priest in Nehemiah’s day (see 3:1). Scholars dispute whether the line is continued to the time of Darius II or Darius III (see v. 22). BACK TO NEHEMIAH 12:10

STUDY NOTE FOR NEHEMIAH 12:12–21 This list is repeated with certain variations from vv. 1–7. The name Hattush (v. 2) is omitted, and there are a number of spelling differences. BACK TO NEHEMIAH 12:12

STUDY NOTE FOR NEHEMIAH 12:22–26 A list of heads of Levitical families.

12:22 Darius the Persian. May be Darius II (423–404 B.C.) or Darius III (336–331). According to the first-century historian Josephus, Jaddua was high priest at the time of Alexander the Great (around 330 B.C.), which would support the latter identification. However, the Jaddua mentioned by Josephus need not be the one intended here. Moreover, Josephus often proves unreliable in his discussion of the Persian period. BACK TO NEHEMIAH 12:22

STUDY NOTE FOR NEHEMIAH 12:23 Book of the Chronicles. Probably an official temple record (see Ezra 4:15). BACK TO NEHEMIAH 12:23

STUDY NOTE FOR NEHEMIAH 12:24 David the man of God. Makes clear that the arrangements are divinely sanctioned. Persian kings were ordinarily interested in ordering the affairs of temples according to local custom. BACK TO NEHEMIAH 12:24

STUDY NOTE FOR NEHEMIAH 12:27–43 The temple itself was dedicated earlier (Ezra 6:16). This ceremony is for the completed wall surrounding God’s “house” (the temple as such and the community). In this section Nehemiah writes in the first person (vv. 31, 38, 40). Apart from 12:44–47 where third-person references to Nehemiah recur, the remainder of the book is drawn from his memoirs.

12:27 sought the Levites. The dedication could not take place without the help of the Levites, who are included in the preceding lists (vv. 1–26) and now live outside Jerusalem. The significance of the event is obvious to those making the careful arrangements for it. BACK TO NEHEMIAH 12:27

STUDY NOTE FOR NEHEMIAH 12:28, 29 the singers gathered. Hence the list in 11:22, 23. BACK TO NEHEMIAH 12:28, 29

STUDY NOTE FOR NEHEMIAH 12:30 purified. Ritual purification is a representation or symbol of moral purity (Lev. 16:30).

12:31–39 A grand procession takes place, apparently beginning at the Valley Gate on the western wall (3:13). Part of the procession, led by Ezra (v. 36), moves counterclockwise (v. 31), passing the Dung Gate, the Fountain Gate, and the Water Gate before proceeding to the temple. The other part of the procession, accompanied by Nehemiah (v. 38), moves clockwise (v. 38), passing the gates on the north side of the city before going to the temple. For the locations, see ch. 3 and notes. BACK TO NEHEMIAH 12:30

STUDY NOTE FOR NEHEMIAH 12:31, 38 on the wall. A visible demonstration of what has been achieved and evidence that the walls are sturdily built. These groups weigh much more than a fox (see 4:3). BACK TO NEHEMIAH 12:31 38

STUDY NOTE FOR NEHEMIAH 12:36 Ezra the scribe went before them. Because of his priestly descent, Ezra is qualified to lead the choir, whereas Nehemiah as a lay official follows (v. 38). BACK TO NEHEMIAH 12:36

STUDY NOTE FOR NEHEMIAH 12:43 God had made them rejoice. The people rejoice because God has given them cause to do so by His sovereign work through human agents (see Introduction to Ezra: Characteristics and Primary Themes). It is an echo of the joy experienced ninety years before when the temple foundations were laid (Ezra 3:13). This time, however, there is no weeping.

the women and children. Including women and children underlines the great size of the celebration (3:12 note; 5:1 note). BACK TO NEHEMIAH 12:43

STUDY NOTE FOR NEHEMIAH 12:44–47 These verses show that the people honored their pledge (10:39) and not neglected the house of God after the excitement of the day of celebration was over. Possibly “the days of Nehemiah” (v. 47) indicates this was added later to Nehemiah’s memoir.

12:44 storerooms. They adjoin the main temple building to the north and south. BACK TO NEHEMIAH 12:44

STUDY NOTE FOR NEHEMIAH 12:45 command of David and his son Solomon. See 1 Chr. 25; 2 Chr. 8:14. BACK TO NEHEMIAH 12:45

STUDY NOTE FOR NEHEMIAH 12:47 all Israel. The people of God as a whole, not just the great leaders, are vital for accomplishing God’s redemptive plan. BACK TO NEHEMIAH 12:47

STUDY NOTES FOR NEHEMIAH 13

STUDY NOTE FOR NEHEMIAH 13:1–31 These further excerpts from Nehemiah’s memoirs relate to his second period as governor (see v. 6). He was recalled to the Persian court in 433 B.C. (5:14 note). His return may reasonably be dated after 430 B.C.. and certainly before Artaxerxes’ death in 424 B.C.. How long he remained governor is unknown. It is known that another individual became governor of the Persian subprovince of Yehud (Judah) before 407 B.C. On his return Nehemiah quickly realizes that in his relatively brief absence, the conduct of the people has deteriorated considerably and that he must take stern measures to maintain the spiritual strength of the community.

13:1–3 The pledge of general obedience to the law of Moses (10:28, 29) includes separation from neighboring peoples (10:28). Deut. 23:3–6 requires the exclusion of any Ammonite or Moabite from an assembly of the people for worshiping the Lord. However, the people have not conformed to this aspect of the law even though the exclusion of “those of foreign descent” is in keeping with the pledge in 10:28, 29. In view is religious, not racial or political, separation (Ezra 4:3 note). It probably does not include those who have professed allegiance to the Lord. Members of the nations excluded from the assembly of Israel could be included if they put their faith in Yahweh, the covenant Lord of Israel and only true God. Ruth the Moabite, ancestor of both David and Christ, is a prominent example of this reality (Ruth 1:1–18; 4; Matt. 1:1–17).

13:1 On that day. The reference may well be to a celebration of the Feast of Booths in a sabbatical year when the law is read to all the people (Deut. 31:9–13). The chronological references in vv. 4, 6 make clear that it is after Nehemiah’s first term as governor, but it is unclear how the incident relates to his second term of office. BACK TO NEHEMIAH 13:1

STUDY NOTE FOR NEHEMIAH 13:2 hired Balaam. The story of Balaam is found in Num. 22–24. BACK TO NEHEMIAH 13:2

STUDY NOTE FOR NEHEMIAH 13:3 heard the law. Though Ezra is not on the scene, his labor is still bearing fruit (10:1–27 note). Once more (see 8:13–18), hearing the Word of God leads to renewed obedience, the obedience of separation. BACK TO NEHEMIAH 13:3

STUDY NOTE FOR NEHEMIAH 13:4–9 The final commitment not to neglect the house of God (10:39) was violated during Nehemiah’s absence (v. 11), as were the commandments governing both the pledges for the storehouse and the tithes (10:37–39). Reform is needed upon Nehemiah’s return.

13:4 Eliashib. Though this Eliashib is possibly the high priest (3:1 note), it is more likely that another priest with the same name is intended, since the high priest is not likely to be placed in charge of the storehouse.

Tobiah. See note on 2:10. He is well connected with the Jerusalem upper classes, having himself married into one of them, while his son marries into another. He is a daring and persistent character who attracts significant supporters. BACK TO NEHEMIAH 13:4

STUDY NOTE FOR NEHEMIAH 13:5 they had previously put. It is because of a lack of tribute to the temple that the room is empty and can be made available for Tobiah’s use. BACK TO NEHEMIAH 13:5

STUDY NOTE FOR NEHEMIAH 13:6 I was not in Jerusalem. See note on 5:14. Nehemiah returned to the Persian court in 432 B.C.

king of Babylon. Some Persian kings used this title after the conquest of the Babylonian Empire (Ezra 5:13), but it was less common by Nehemiah’s day. Its use here may indicate that the king of Persia was then in residence in Babylon.

I asked leave of the king. This expression need not imply reappointment as governor, but the actions Nehemiah subsequently takes make it virtually certain that he has resumed his former status. BACK TO NEHEMIAH 13:6

STUDY NOTE FOR NEHEMIAH 13:8 threw. Cf. Matt. 21:12, 13. Nehemiah allows no compromises and takes immediate remedial action. What has been devoted to the Lord should not be used for personal gain and certainly not to benefit those who are antagonistic to His cause. BACK TO NEHEMIAH 13:8

STUDY NOTE FOR NEHEMIAH 13:10–14 While he is clearing Tobiah’s possessions out of the temple, Nehemiah probably asks why such a large storeroom is empty in the first place. It is apparent that the people have lapsed in their giving to maintain the temple ministry.

13:10 portions of the Levites. Links this section to the pledge in 10:37. The Levites possess no land (Num. 18:20–24; Deut. 14:29; 18:1), though some may have private income (Deut. 18:8). The dependence of the Levites on the support of the people may explain the reluctance of many Levites to leave Babylonia (Ezra 8:15–20). Lack of support from the people means that the Levites and singers are forced to leave the temple and support themselves by working elsewhere. BACK TO NEHEMIAH 13:10

STUDY NOTE FOR NEHEMIAH 13:11 So I confronted. See note on 5:7. Nehemiah’s direct action challenges those responsible, not the Levites who left but the temple officials who have permitted such a situation to arise.

forsaken. The pledge not to neglect the house of God (10:39) was violated in Nehemiah’s absence. BACK TO NEHEMIAH 13:11

STUDY NOTE FOR NEHEMIAH 13:12 brought the tithe. They do so in keeping with the pledge in 10:37. BACK TO NEHEMIAH 13:12

STUDY NOTE FOR NEHEMIAH 13:13 reliable. See Acts 6:1–5; 2 Cor. 8:16–21. A carefully balanced set of representatives: a priest, a scribe, a Levite, and a layman. Zadok is a short form of the name Zedekiah, probably a reference to the individual named in 10:1. BACK TO NEHEMIAH 13:13

STUDY NOTE FOR NEHEMIAH 13:14 Remember me. The fourth use of “remember” in a prayer (1:8 note) and the second of four prayers by Nehemiah with the theme “remember me” (5:19 note).

my good deeds. Not a boastful expression but “my acts of covenant loyalty.” Nehemiah is motivated not by self-advancement but by zeal for God’s cause and all that pertains to it. BACK TO NEHEMIAH 13:14

STUDY NOTE FOR NEHEMIAH 13:15–22 Sabbath observance was a problem in preexilic times (see Jer. 17:19–27; Amos 8:5). It brought the Lord’s demands on His people’s time into tension with their perception of their economic best interests. The problem seems to have become prevalent during Nehemiah’s absence.

13:15 Sabbath ... bringing ... sold. Three links with the pledge in 10:31 that was violated. The people in the countryside were working on the Sabbath to make the most of the grape harvest (late July/September), and they were also bringing produce into Jerusalem on the Sabbath. It is not said they are selling the produce on the holy day; indeed “on the day when they sold food” suggests that Nehemiah’s remonstrance is on a day other than the Sabbath. BACK TO NEHEMIAH 13:15

STUDY NOTE FOR NEHEMIAH 13:16 Tyrians. These men are one of the “peoples of the land” in view in 10:31. Fish is a significant element in the diet in that day. It is preserved by drying or salting. The Tyrian community in Jerusalem is selling to Jews on the Sabbath. BACK TO NEHEMIAH 13:16

STUDY NOTE FOR NEHEMIAH 13:17 Then I confronted. Again, a direct approach to those responsible for permitting the covenant violations, reminding them of what happened in the past (see Jer. 17:19–27). BACK TO NEHEMIAH 13:17

STUDY NOTE FOR NEHEMIAH 13:19 began to grow dark. The Israelites usually counted days from sunset to sunset (Lev. 23:32; Esth. 4:16; Dan. 8:14 text note). Nehemiah’s direct action extends to closing the entrances of the city to traders from Friday evening. When they do not get the message, he spells out the consequences of further attempts to get around the situation, possibly through setting up a market outside the city wall. BACK TO NEHEMIAH 13:19

STUDY NOTE FOR NEHEMIAH 13:22 Then I commanded the Levites. Though he first used members of his entourage to enforce the regulations, Nehemiah now hands the matter over to the proper custodians of this aspect of God’s law for permanent implementation.

13:22 Remember. See note on v. 14. BACK TO NEHEMIAH 13:22

STUDY NOTE FOR NEHEMIAH 13:23–31 Ezra dealt with the perennial problem of intermarriage in 457 B.C. (Ezra 9:1 note), and in 445 B.C. the people gave solemn commitments regarding it (10:30). It is difficult to see how this problem could arise if Ezra was alive in the preceding decade.

13:23 Ashdod. The Persian province between Yehud (Judah) and the Mediterranean; the area of Philistine settlements. See note on 4:7, 8. Their language may be a variant of Aramaic. BACK TO NEHEMIAH 13:23

STUDY NOTE FOR NEHEMIAH 13:24 It is not just the affront to God involved in such marriages that enrages Nehemiah; it is the corrosive effect on future generations. The problem is not primarily linguistic but concerned the ability of the next generation to hear and learn from the Hebrew Scriptures. The family, which should be the key building block of the covenant community, is being undermined. It is interesting to compare Malachi’s assertion from this period that God seeks godly offspring from the marriages of the covenant community (Mal. 2:15). BACK TO NEHEMIAH 13:24

STUDY NOTE FOR NEHEMIAH 13:25 pulled out their hair. Nehemiah’s action can be contrasted with that of Ezra (Ezra 9:3).

shall not give. Ezra actually dissolves the illegitimate unions (Ezra 10:3 note), whereas Nehemiah only attempts to prevent such unions in the future through adherence to the terms of their earlier commitment (10:30) and by adding the words “or for yourselves.” BACK TO NEHEMIAH 13:25

STUDY NOTE FOR NEHEMIAH 13:26 even him to sin. The argument is from the greater to the less: “If Solomon was not spared, how much less will we be spared.” The reference “to sin” pertains to Solomon’s involvement in pagan cults brought to Jerusalem by some of his many wives. The problem is not with foreign women who renounce their gods and pledge fidelity to the Lord, such as Ruth the Moabite (see Ruth 1:16). To be avoided is the insidious influence of a mother committed to worship of the pagan gods. BACK TO NEHEMIAH 13:26

STUDY NOTE FOR NEHEMIAH 13:28 son-in-law. His marriage is doubly grievous, first, because a high priest in particular is not to marry a foreigner (Lev. 21:14), and second, because Sanballat is an enemy (2:19; 4:1; 6:1). BACK TO NEHEMIAH 13:28

STUDY NOTE FOR NEHEMIAH 13:29 Remember them. The sixth use of “remember” in a prayer (1:8 note) and the third imprecatory prayer (4:4, 5 note). Any corruption of the standards of behavior that should prevail in the covenant community is serious, but when the treachery emanates from those responsible for promulgating and maintaining those standards, the situation is doubly shameful and dangerous. BACK TO NEHEMIAH 13:29

STUDY NOTE FOR NEHEMIAH 13:31 wood. Contributions of wood are made in keeping with the pledge in 10:34, 35.

Remember me. See note on v. 14. The book does not end on the high note of 12:27–47 but on the note of failure to carry out the pledges of 10:30–39 and the continuing need for reform. The people of God have not arrived at a resting place. Ezra and Nehemiah show the devotion of the faithful to the temple of God and the community surrounding it, a devotion that comes to maturity in Christ and His church (1 Cor. 3:5–17; Eph. 2:21, 22; 4:16; Heb. 3:1–6). BACK TO NEHEMIAH 13:31

FOOTNOTES FOR NEHEMIAH 2

1 Or memorial

FOOTNOTES FOR NEHEMIAH 3

2 Hebrew him

1 Or lords 2 Or of the old city 3 Or foreman of half the portion assigned to; also verses 12, 14, 15, 16, 17, 18 4 A cubit was about 18 inches or 45 centimeters

1 Or corner; also verses 20, 24, 25 2 Or Hammiphkad Gate

FOOTNOTES FOR NEHEMIAH 4

3 Ch 3:33 in Hebrew 4 Or Will they commit themselves to God? 5 Ch 4:1 in Hebrew

1 Hebrew Judah said 2 The meaning of the Hebrew is uncertain 3 Probable reading; Hebrew each his weapon the water

FOOTNOTES FOR NEHEMIAH 5

1 Hebrew bosom 2 Compare Vulgate; Hebrew took from them with food and wine afterward 3 A shekel was about 2/5 ounce or 11 grams 4 Or prepared for me

FOOTNOTES FOR NEHEMIAH 6

1 Hebrew Gashmu 2 Hebrew lacks O God 3 Or would go into the temple to save his life

FOOTNOTES FOR NEHEMIAH 7

1 Compare Ezra 2:66 and the margins of some Hebrew manuscripts; Hebrew lacks Their horses . . . 245 2 A daric was a coin weighing about 1/4 ounce or 8.5 grams 3 A mina was about 1 1/4 pounds or 0.6 kilogram 4 Probable reading; Hebrew lacks minas of silver

FOOTNOTES FOR NEHEMIAH 8

1 Vulgate; Hebrew and the Levites 2 Or with interpretation, or paragraph by paragraph 3 Or temporary shelters

FOOTNOTES FOR NEHEMIAH 9

1 Hebrew the offspring of Israel 2 Septuagint adds And Ezra said

1 Hebrew metal

1 Ch 10:1 in Hebrew 2 Hebrew lacks the names of

FOOTNOTES FOR NEHEMIAH 10

3 Ch 10:2 in Hebrew 4 Hebrew lacks the names of

1 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR NEHEMIAH 11

1 Hebrew nine hands 2 Compare Septuagint; Hebrew Jeshaiah, and after him Gabbai, Sallai, 928 3 Compare Septuagint, Vulgate; Hebrew beginning

1 Hebrew hand

FOOTNOTES FOR NEHEMIAH 12

1 Or of the old city

1 Or leaders

FOOTNOTES FOR NEHEMIAH 13

1 The Hebrew word can mean evil, harm, or disaster, depending on the context

The BOOK of

Esther

TITLE

Named after its principal character, the book has always been known as “Esther.” A member of the Jewish diaspora community in the Persian capital of Susa around 480 B.C., Esther was swept up in events beyond her control to become the wife of the emperor. Her royal status enabled her, under God, to intervene and reverse the threatened annihilation of her people. The book is not mentioned or quoted explicitly in the New Testament, but in rabbinic tradition it was, not surprisingly, read at the feast of Purim (see Date and Occasion).

AUTHOR

Although the author of the book of Esther is unknown, his interest in the origin and observance of the festival of Purim, his intense nationalism, and his intimate knowledge of the Persian court, customs, and geography suggest that he was a Persian Jew living in Susa. Mordecai has been suggested as the author, but this cannot be established. Modern suggestions of female authorship are at variance with normal practices of the culture from which the book comes.

DATE AND OCCASION

The earliest possible date for the book is shortly after the events described in it, that is, the mid-fifth century B.C. The latest possible date is during the first century B.C. A late fifth- or fourth-century dating is now generally preferred by scholars, who point to linguistic evidence as well as the author’s favorable attitude toward the Persian king and Gentiles in general as evidence for an early date.

The writer of Esther wrote his book to explain the origin of the celebration of Purim, to establish Purim as a festival celebrated by each new generation of Jews, and to regulate its observance (9:20–32). He also conveyed the message that it was possible for Jews to work within the governmental structures of a heathen empire in such a way that the antagonism of their enemies could, with divine assistance, be thwarted. Moreover, he conveyed that God is able to deliver and protect His people through the providential ordering of circumstances, not just through dramatic miracles.

GENRE

Is this an historical narrative, skillfully written to bring out certain truths? Or is it pious fiction, intended to set out the same truths? The vast majority of modern scholars favor the latter option even though the book contains no obviously supernatural intervention such as miracles, which is so often used to designate a work as fanciful.

There are, however, significant features that point to the historical accuracy of the narrative. For instance, the banquet in Ahasuerus’s (Xerxes’s) third year (1:3) corresponds with the great council in 483 B.C. to plan for the invasion of Greece, as is related by the Greek historian Herodotus. The four-year gap between the banquet of 1:3 and the seventh year of Ahasuerus’s reign when Esther was brought into the royal presence (2:16) corresponds to the time Ahasuerus was off fighting the Greeks (see 2:1 note). The author also reveals an impressive knowledge of the layout of Susa and especially of the palace. Many Persian terms for objects and Persian names are found in the book, and almost all of them are also attested in ancient Persian texts.

Difficulties over matters such as the number of provinces in the Persian Empire (1:1) and the lack of external attestation for the existence of Vashti (1:9), Esther, and Mordecai (2:5) are not as significant or insurmountable as they appear to some scholars.

LITERARY FEATURES

The book of Esther is renowned for the high quality of its literary artistry, which functions as the principal vehicle for its religious meaning. The author skillfully uses narrative tensions created by reversals or sharp contrasts of fortunes and expectations, as well as by roles that are often highly ironic in nature. Notice the two descriptions of banquets held by Ahasuerus and his wife, the first described in full detail and the second presented tersely (1:1–9); the striking contrast between the initial portrait of the king as powerful and pompous (1:1–8) and the subsequent revelation of his incompetence and weakness; the effective contrast between the king’s response when Vashti fails to appear before him and when Esther appears unannounced (1:11–21; 5:1–3); the ironic reversal of Haman’s career (6:4–12); the pathetic scene in which Haman pleads for Esther’s mercy, only to be accused of attempted rape (7:7–9); and the poetic justice of hanging Haman on his own gallows. The last is an example of the ironic reversals in the fortunes and position of Haman and Mordecai (7:9, 10; 8:1, 2; 9:25). Such reversals, when compared with those of the exodus, the Babylonian exile, and even the crucifixion and resurrection, subtly reveal God’s hand in the salvation history of His people.

The writer also uses repetition or duplication to weave the various parts of the story together. For example, notice the three references to official records (“chronicles”) located at significant turning points in the narrative (2:23; 6:1; 10:2). There are three sets of paired banquets marking the beginning, middle, and end of the book: the banquets of Ahasuerus (1:3, 4, 5–8), Esther (5:4–8; 7:1–10), and the two celebrations of Purim (9:18–32). See also the banquet theme in 1:9; 2:18; 3:15; 8:17; 9:17; the threefold mention of the size of Ahasuerus’s empire (1:1; 8:9; 9:30); the repeated promise to Esther of “even to the half of my kingdom” (5:3, 6; 7:2; see 9:12); the repeated insistence that the Hebrews did not plunder their enemies (9:10, 15, 16); the two accounts of Esther’s hidden identity (2:10, 20); the double assembling of virgins (2:8, 19); Haman’s two interchanges with his wife and friends (5:10–14; 6:13, 14); the two veilings of Haman’s head (6:12; 7:8); the two references to the subsiding of Ahasuerus’s anger (2:1; 7:10); and the two reminders that the laws of the Medes and Persians cannot be altered (1:19; 8:8). The use of the number seven is noteworthy (1:5, 10, 14), as is Esther’s repeated request and reception of favor (2:9, 15, 17; 5:2, 8; 7:3; 8:9).

The literary technique of foreshadowing is also employed in the book. Most striking is the prediction of Haman’s wife that he would “surely fall” because Mordecai was a Jew (6:13). The author is a master of suspense and paces the speed of the narrative well. The constant references to time not only present the events as history (1:1, 2) and underscore the theme of God’s providential working in history but also keep the story moving (e.g., 2:1, 15, 19, 21; 3:1).

The writer of Esther creatively builds upon the symbolic or typical aspects of the names of two of the main characters to show how the personal antagonism between Haman, the archenemy of the Jews, and Mordecai, the faithful Jew, was part of the historic conflict between Israel and the Amalekites. This conflict provides the foundation for the plot against all the Jews (2:5 note; 3:1 note). Similarities in phrasing, setting, story line, and emphasis also suggest that the Joseph story was an important model for the writer of Esther (note the similarities between 2:2–4 and Gen. 41:34–37; 3:10; Gen. 41:42; 8:6; and Gen. 44:34).

CHARACTERISTICS AND PRIMARY THEMES

A number of important themes are intertwined in the book. The theme of feasting or banquets establishes the setting of the main action of the narrative, culminating with the celebration of Purim and contrasting with the theme of fasting (4:3, 16; 9:31). A contrast of obedience and disobedience also runs through the book. The initial disobedience of Vashti in chapter 1 sets the stage for the challenges facing Esther about obeying Mordecai (2:10, 20; 4:8–16) and standing up against the king’s law (4:11, 16; 5:1, 2). The stage is also set for Mordecai’s refusal to obey Haman’s command and his contrary willingness to carry out Esther’s instructions (4:17) and to serve both the Persian king and the best interests of the Jews (10:3). The theme of providential protection of the Jews, as indicated in 4:14, is basic to the narrative and is a reason for the book’s continuing significance among the community of faith. Related to this theme is that of rest and relief from enemies, which the feast of Purim commemorates (9:16, 22, see Deut. 25:19).

THEOLOGY OF ESTHER

The theology of a book that does not explicitly mention God may seem to be an elusive concept. It is to the credit of the writer that in a low-key fashion, he conveys through the narrative that God is always present with His people, even when His presence is not obvious or acknowledged. The pattern of events he describes can only be explained by the unseen hand of God at work. Most analyses of the literary structure of the book identify chapter 6 as the fulcrum of the story, and that chapter does not focus on either Esther or Mordecai but on a king who, for some reason, cannot get to sleep. If sleep is a gift given by God (Ps. 127:2), is not insomnia a sign that He is at work? Furthermore, in 4:14 Mordecai sets out his belief that there are no coincidences in life. “From another place” points obliquely to God as the source of help and as the one who has brought Esther to the royal position she occupies. The acts of mourning, fasting, and wearing sackcloth in 4:3, 16 are not merely conventional expressions of grief; they embody a belief in God and would be accompanied by prayer. Similarly the indirect passive “had been turned” (9:22) invites the question as to the instrumental agency effecting this change. In these ways and others, the author repeatedly hints at God’s presence behind the incidents described.

The narrative also raises the question of how God can be providentially in control of events on earth while individuals such as Haman, intent on genocide, are able to attain a powerful position of influence. The answer has to lie in the fact that our world remains in rebellion against God while He works out His purposes of blessing and judgment in it. “The Lord has made everything for its purpose, even the wicked for the day of trouble” (Prov. 16:4). God may withdraw His restraining hand both to make clear the virulent hostility of evil men and to induce a deeper dependence on Himself among those whose trust is in Him.

The need for cultivating such increased reliance and stronger faith is apparent in the compromised stance of Mordecai and Esther at the beginning of the narrative. Unlike Daniel, who adhered to Jewish dietary practices (Dan. 1:8) and made no secret of his allegiance (Dan. 2:28; 6:16), Mordecai and Esther initially concealed their nationality and beliefs because of pressure to assimilate to the surrounding culture. Only the events in which they were caught led them to reveal their background.

Finally, the book is a fitting illustration of the ambiguities of divine providence in an era when the Lord is not speaking through his prophets. Israel, in exile, lived in an era of ambiguity. Mordecai and Esther, members of the exilic community, did not enjoy an explicit revelation of the way forward. They and their fellow Jews needed to trust God, and God does meet them in surprising ways as the narrative unfolds. Today, God’s people must often deal with a similar ambiguity. As we wait for the return of Christ, we do not always know the clear way forward when we must make decisions and deal with the unexpected in our lives. We must trust the Lord and follow His revealed will as He works out events in our lives in ways that we do not often anticipate.

ESTHER IN THE LARGER STORY OF THE BIBLE

The seeming absence of God in Esther does not detract from its contribution to the development of the ongoing message of Scripture. The narrative exemplifies the divinely ordained structure of human history set out in the protoevangelium, the enmity between the two seeds (Gen. 3:15). It focuses on the survival of the people of God at a time when the political power of this world’s empire has the ascendancy, and they themselves are weak and helpless. Furthermore, although God is not named, He is far from absent. Though His people are not to expect visible, overwhelming, miraculous displays of divine power to transform their situation, God remains firmly in control through His providential intervention. He truly governs “all his creatures and all their actions.” In grace, He protects even their faltering witness.

CHRIST IN ESTHER

There are no direct prophecies of Christ in Esther. However, the account of the intervention to protect the community in Esther’s day does serve to stir up a desire for the greatest intervention of all, the coming of the Messiah.

HISTORY OF INTERPRETATION

The question of whether the book of Esther belongs in the canon of Scripture was raised early on by both Jews and Christians, though the book’s commendation of the popular festival of Purim argued strongly in favor of its inclusion in the Jewish canon. Objections voiced by some Christians to Esther’s canonicity included its absence from some of the earliest lists of canonical books, its lack of citation in the New Testament, its dearth of overt references to God and to religious practices, its excessive Jewish nationalism, and its spirit of vengeance. Some of these objections were alleviated by the expanded version of the book of Esther found in the Septuagint (the Greek translation of the Old Testament). This Septuagint text contains over one hundred verses not found in the Hebrew text, which made the book more religiously acceptable to some. These additions include a dream of Mordecai about the coming destruction of the Jews and prayers of Mordecai and Esther for deliverance. However, when the Protestant churches judged the shorter Hebrew version of Esther to be the authoritative version, objections to the book’s canonicity resurfaced.

The violence in book is a kind of civil war, which Cicero called the worst of all calamities. The author of Esther shows the relief of the people when justice triumphs and does not criticize the means employed, such as the hanging of Haman’s sons. But it would be a mistake to consider these events as models for behavior. The extreme situation and threat under which they happened limits what can be concluded from them. The author does not engage in moral reflection about the massive killing and the motives of the avengers. The reader struggling with some of the questions that arise needs to go to other places such as the prophets, Job, or Revelation, where the discussion includes such questions and answers may be found. Positively, the book of Esther testifies clearly to the invisible hand of providence that will not allow the covenant people to be utterly destroyed.

OUTLINE OF ESTHER

I. INTRODUCTION (CHS. 1; 2)

A. The Downfall of Queen Vashti (ch. 1)

B. The Rise of Queen Esther (2:1–18)

C. A Conspiracy Discovered by Mordecai (2:19–23)

II. HAMAN PLOTS TO DESTROY THE JEWS (3:1–5:14)

A. Haman’s Promotion and Plot against the Jews (ch. 3)

B. Mordecai’s Counterplan (ch. 4)

C. Esther’s Uninvited Audience with the King (5:1–8)

D. Haman’s Plan to Hang Mordecai (5:9–14)

III. THE LORD SAVES THE JEWS (6:1–9:16)

A. Haman’s Humiliation and Mordecai’s Reward (6:1–13)

B. Haman’s Execution (6:14–7:10)

C. Plan for Deliverance of the Jews (ch. 8)

D. Victory for the Jews (9:1–16)

IV. CONCLUSION (CHS. 9; 10)

A. Establishment of the Feast of Purim (9:17–32)

B. Epilogue (ch. 10)

THE KING’S BANQUETS

1  Now in the days of Ahasuerus, the Ahasuerus who reigned from India to Ethiopia over 127 provinces, [2] in those days when King Ahasuerus sat on his royal throne in Susa, the citadel, [3] in the third year of his reign he gave a feast for all his officials and servants. The army of Persia and Media and the nobles and governors of the provinces were before him, [4] while he showed the riches of his royal glory and the splendor and pomp of his greatness for many days, 180 days. 5 And when these days were completed, the king gave for all the people present in Susa the citadel, both great and small, a feast lasting for seven days in the court of the garden of the king’s palace. 6 There were white cotton curtains and violet hangings fastened with cords of fine linen and purple to silver rods [1] and marble pillars, and also couches of gold and silver on a mosaic pavement of porphyry, marble, mother-of-pearl and precious stones. 7 Drinks were served in golden vessels, vessels of different kinds, and the royal wine was lavished according to the bounty of the king. [8] And drinking was according to this edict: “There is no compulsion.” For the king had given orders to all the staff of his palace to do as each man desired. [9] Queen Vashti also gave a feast for the women in the palace that belonged to King Ahasuerus.

QUEEN VASHTI’S REFUSAL

10 On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha and Abagtha, Zethar and Carkas, the seven eunuchs who served in the presence of King Ahasuerus, 11 to bring Queen Vashti before the king with her royal crown, [1] in order to show the peoples and the princes her beauty, for she was lovely to look at. [12] But Queen Vashti refused to come at the king’s command delivered by the eunuchs. At this the king became enraged, and his anger burned within him.

[13] Then the king said to the wise men who knew the times (for this was the king’s procedure toward all who were versed in law and judgment, [14] the men next to him being Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king’s face, and sat first in the kingdom): 15 “According to the law, what is to be done to Queen Vashti, because she has not performed the command of King Ahasuerus delivered by the eunuchs?” [16] Then Memucan said in the presence of the king and the officials, “Not only against the king has Queen Vashti done wrong, but also against all the officials and all the peoples who are in all the provinces of King Ahasuerus. 17 For the queen’s behavior will be made known to all women, causing them to look at their husbands with contempt, since they will say, ‘King Ahasuerus commanded Queen Vashti to be brought before him, and she did not come.’ 18 This very day the noble women of Persia and Media who have heard of the queen’s behavior will say the same to all the king’s officials, and there will be contempt and wrath in plenty. [19] If it please the king, let a royal order go out from him, and let it be written among the laws of the Persians and the Medes so that it may not be repealed, that Vashti is never again to come before King Ahasuerus. And let the king give her royal position to another who is better than she. [20] So when the decree made by the king is proclaimed throughout all his kingdom, for it is vast, all women will give honor to their husbands, high and low alike.” 21 This advice pleased the king and the princes, and the king did as Memucan proposed. [22] He sent letters to all the royal provinces, to every province in its own script and to every people in its own language, that every man be master in his own household and speak according to the language of his people.

ESTHER CHOSEN QUEEN

2  After these things, when the anger of King Ahasuerus had abated, he remembered Vashti and what she had done and what had been decreed against her. [2] Then the king’s young men who attended him said, “Let beautiful young virgins be sought out for the king. 3 And let the king appoint officers in all the provinces of his kingdom to gather all the beautiful young virgins to the harem in Susa the citadel, under custody of Hegai, the king’s eunuch, who is in charge of the women. Let their cosmetics be given them. [4] And let the young woman who pleases the king be queen instead of Vashti.” This pleased the king, and he did so.

[5] Now there was a Jew in Susa the citadel whose name was Mordecai, the son of Jair, son of Shimei, son of Kish, a Benjaminite, [6] who had been carried away from Jerusalem among the captives carried away with Jeconiah king of Judah, whom Nebuchadnezzar king of Babylon had carried away. [7] He was bringing up Hadassah, that is Esther, the daughter of his uncle, for she had neither father nor mother. The young woman had a beautiful figure and was lovely to look at, and when her father and her mother died, Mordecai took her as his own daughter. [8] So when the king’s order and his edict were proclaimed, and when many young women were gathered in Susa the citadel in custody of Hegai, Esther also was taken into the king’s palace and put in custody of Hegai, who had charge of the women. [9] And the young woman pleased him and won his favor. And he quickly provided her with her cosmetics and her portion of food, and with seven chosen young women from the king’s palace, and advanced her and her young women to the best place in the harem. 10 Esther had not made known her people or kindred, for Mordecai had commanded her not to make it known. 11 And every day Mordecai walked in front of the court of the harem to learn how Esther was and what was happening to her.

[12] Now when the turn came for each young woman to go in to King Ahasuerus, after being twelve months under the regulations for the women, since this was the regular period of their beautifying, six months with oil of myrrh and six months with spices and ointments for women— 13 when the young woman went in to the king in this way, she was given whatever she desired to take with her from the harem to the king’s palace. [14] In the evening she would go in, and in the morning she would return to the second harem in custody of Shaashgaz, the king’s eunuch, who was in charge of the concubines. She would not go in to the king again, unless the king delighted in her and she was summoned by name.

15 When the turn came for Esther the daughter of Abihail the uncle of Mordecai, who had taken her as his own daughter, to go in to the king, she asked for nothing except what Hegai the king’s eunuch, who had charge of the women, advised. Now Esther was winning favor in the eyes of all who saw her. [16] And when Esther was taken to King Ahasuerus, into his royal palace, in the tenth month, which is the month of Tebeth, in the seventh year of his reign, [17] the king loved Esther more than all the women, and she won grace and favor in his sight more than all the virgins, so that he set the royal crown [1] on her head and made her queen instead of Vashti. [18] Then the king gave a great feast for all his officials and servants; it was Esther’s feast. He also granted a remission of taxes to the provinces and gave gifts with royal generosity.

MORDECAI DISCOVERS A PLOT

[19] Now when the virgins were gathered together the second time, Mordecai was sitting at the king’s gate. 20 Esther had not made known her kindred or her people, as Mordecai had commanded her, for Esther obeyed Mordecai just as when she was brought up by him. [21] In those days, as Mordecai was sitting at the king’s gate, Bigthan and Teresh, two of the king’s eunuchs, who guarded the threshold, became angry and sought to lay hands on King Ahasuerus. 22 And this came to the knowledge of Mordecai, and he told it to Queen Esther, and Esther told the king in the name of Mordecai. [23] When the affair was investigated and found to be so, the men were both hanged on the gallows. [2] And it was recorded in the book of the chronicles in the presence of the king.

HAMAN PLOTS AGAINST THE JEWS

3  After these things King Ahasuerus promoted Haman the Agagite, the son of Hammedatha, and advanced him and set his throne above all the officials who were with him. [2] And all the king’s servants who were at the king’s gate bowed down and paid homage to Haman, for the king had so commanded concerning him. But Mordecai did not bow down or pay homage. 3 Then the king’s servants who were at the king’s gate said to Mordecai, “Why do you transgress the king’s command?” [4] And when they spoke to him day after day and he would not listen to them, they told Haman, in order to see whether Mordecai’s words would stand, for he had told them that he was a Jew. [5] And when Haman saw that Mordecai did not bow down or pay homage to him, Haman was filled with fury. [6] But he disdained to lay hands on Mordecai alone. So, as they had made known to him the people of Mordecai, Haman sought to destroy all the Jews, the people of Mordecai, throughout the whole kingdom of Ahasuerus.

[7] In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus, they cast Pur (that is, they cast lots) before Haman day after day; and they cast it month after month till the twelfth month, which is the month of Adar. [8] Then Haman said to King Ahasuerus, “There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your kingdom. Their laws are different from those of every other people, and they do not keep the king’s laws, so that it is not to the king’s profit to tolerate them. [9] If it please the king, let it be decreed that they be destroyed, and I will pay 10,000 talents [1] of silver into the hands of those who have charge of the king’s business, that they may put it into the king’s treasuries.” [10] So the king took his signet ring from his hand and gave it to Haman the Agagite, the son of Hammedatha, the enemy of the Jews. [11] And the king said to Haman, “The money is given to you, the people also, to do with them as it seems good to you.”

[12] Then the king’s scribes were summoned on the thirteenth day of the first month, and an edict, according to all that Haman commanded, was written to the king’s satraps and to the governors over all the provinces and to the officials of all the peoples, to every province in its own script and every people in its own language. It was written in the name of King Ahasuerus and sealed with the king’s signet ring. [13] Letters were sent by couriers to all the king’s provinces with instruction to destroy, to kill, and to annihilate all Jews, young and old, women and children, in one day, the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their goods. 14 A copy of the document was to be issued as a decree in every province by proclamation to all the peoples to be ready for that day. [15] The couriers went out hurriedly by order of the king, and the decree was issued in Susa the citadel. And the king and Haman sat down to drink, but the city of Susa was thrown into confusion.

ESTHER AGREES TO HELP THE JEWS

4  When Mordecai learned all that had been done, Mordecai tore his clothes and put on sackcloth and ashes, and went out into the midst of the city, and he cried out with a loud and bitter cry. 2 He went up to the entrance of the king’s gate, for no one was allowed to enter the king’s gate clothed in sackcloth. 3 And in every province, wherever the king’s command and his decree reached, there was great mourning among the Jews, with fasting and weeping and lamenting, and many of them lay in sackcloth and ashes.

[4] When Esther’s young women and her eunuchs came and told her, the queen was deeply distressed. She sent garments to clothe Mordecai, so that he might take off his sackcloth, but he would not accept them. [5] Then Esther called for Hathach, one of the king’s eunuchs, who had been appointed to attend her, and ordered him to go to Mordecai to learn what this was and why it was. 6 Hathach went out to Mordecai in the open square of the city in front of the king’s gate, 7 and Mordecai told him all that had happened to him, and the exact sum of money that Haman had promised to pay into the king’s treasuries for the destruction of the Jews. [8] Mordecai also gave him a copy of the written decree issued in Susa for their destruction, that he might show it to Esther and explain it to her and command her to go to the king to beg his favor and plead with him on behalf of her people. 9 And Hathach went and told Esther what Mordecai had said. 10 Then Esther spoke to Hathach and commanded him to go to Mordecai and say, [11] “All the king’s servants and the people of the king’s provinces know that if any man or woman goes to the king inside the inner court without being called, there is but one law—to be put to death, except the one to whom the king holds out the golden scepter so that he may live. But as for me, I have not been called to come in to the king these thirty days.”

[12] And they told Mordecai what Esther had said. 13 Then Mordecai told them to reply to Esther, “Do not think to yourself that in the king’s palace you will escape any more than all the other Jews. 14 For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?” 15 Then Esther told them to reply to Mordecai, [16] “Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and do not eat or drink for three days, night or day. I and my young women will also fast as you do. Then I will go to the king, though it is against the law, and if I perish, I perish.” 17 Mordecai then went away and did everything as Esther had ordered him.

ESTHER PREPARES A BANQUET

5  On the third day Esther put on her royal robes and stood in the inner court of the king’s palace, in front of the king’s quarters, while the king was sitting on his royal throne inside the throne room opposite the entrance to the palace. [2] And when the king saw Queen Esther standing in the court, she won favor in his sight, and he held out to Esther the golden scepter that was in his hand. Then Esther approached and touched the tip of the scepter. [3] And the king said to her, “What is it, Queen Esther? What is your request? It shall be given you, even to the half of my kingdom.” [4] And Esther said, “If it please the king, let the king and Haman come today to a feast that I have prepared for the king.” 5 Then the king said, “Bring Haman quickly, so that we may do as Esther has asked.” So the king and Haman came to the feast that Esther had prepared. 6 And as they were drinking wine after the feast, the king said to Esther, “What is your wish? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled.” 7 Then Esther answered, “My wish and my request is: [8] If I have found favor in the sight of the king, and if it please the king to grant my wish and fulfill my request, let the king and Haman come to the feast that I will prepare for them, and tomorrow I will do as the king has said.”

HAMAN PLANS TO HANG MORDECAI

[9] And Haman went out that day joyful and glad of heart. But when Haman saw Mordecai in the king’s gate, that he neither rose nor trembled before him, he was filled with wrath against Mordecai. [10] Nevertheless, Haman restrained himself and went home, and he sent and brought his friends and his wife Zeresh. 11 And Haman recounted to them the splendor of his riches, the number of his sons, all the promotions with which the king had honored him, and how he had advanced him above the officials and the servants of the king. 12 Then Haman said, “Even Queen Esther let no one but me come with the king to the feast she prepared. And tomorrow also I am invited by her together with the king. [13] Yet all this is worth nothing to me, so long as I see Mordecai the Jew sitting at the king’s gate.” [14] Then his wife Zeresh and all his friends said to him, “Let a gallows [1] fifty cubits [2] high be made, and in the morning tell the king to have Mordecai hanged upon it. Then go joyfully with the king to the feast.” This idea pleased Haman, and he had the gallows made.

THE KING HONORS MORDECAI

6  On that night the king could not sleep. And he gave orders to bring the book of memorable deeds, the chronicles, and they were read before the king. [2] And it was found written how Mordecai had told about Bigthana [3] and Teresh, two of the king’s eunuchs, who guarded the threshold, and who had sought to lay hands on King Ahasuerus. 3 And the king said, “What honor or distinction has been bestowed on Mordecai for this?” The king’s young men who attended him said, “Nothing has been done for him.” 4 And the king said, “Who is in the court?” Now Haman had just entered the outer court of the king’s palace to speak to the king about having Mordecai hanged on the gallows [4] that he had prepared for him. [5] And the king’s young men told him, “Haman is there, standing in the court.” And the king said, “Let him come in.” [6] So Haman came in, and the king said to him, “What should be done to the man whom the king delights to honor?” And Haman said to himself, “Whom would the king delight to honor more than me?” 7 And Haman said to the king, “For the man whom the king delights to honor, 8 let royal robes be brought, which the king has worn, and the horse that the king has ridden, and on whose head a royal crown [5] is set. 9 And let the robes and the horse be handed over to one of the king’s most noble officials. Let them dress the man whom the king delights to honor, and let them lead him on the horse through the square of the city, proclaiming before him: ‘Thus shall it be done to the man whom the king delights to honor.’” [10] Then the king said to Haman, “Hurry; take the robes and the horse, as you have said, and do so to Mordecai the Jew, who sits at the king’s gate. Leave out nothing that you have mentioned.” [11] So Haman took the robes and the horse, and he dressed Mordecai and led him through the square of the city, proclaiming before him, “Thus shall it be done to the man whom the king delights to honor.”

[12] Then Mordecai returned to the king’s gate. But Haman hurried to his house, mourning and with his head covered. [13] And Haman told his wife Zeresh and all his friends everything that had happened to him. Then his wise men and his wife Zeresh said to him, “If Mordecai, before whom you have begun to fall, is of the Jewish people, you will not overcome him but will surely fall before him.”

ESTHER REVEALS HAMAN’S PLOT

[14] While they were yet talking with him, the king’s eunuchs arrived and hurried to bring Haman to the feast that Esther had prepared.

7  So the king and Haman went in to feast with Queen Esther. [2] And on the second day, as they were drinking wine after the feast, the king again said to Esther, “What is your wish, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled.” [3] Then Queen Esther answered, “If I have found favor in your sight, O king, and if it please the king, let my life be granted me for my wish, and my people for my request. [4] For we have been sold, I and my people, to be destroyed, to be killed, and to be annihilated. If we had been sold merely as slaves, men and women, I would have been silent, for our affliction is not to be compared with the loss to the king.” [5] Then King Ahasuerus said to Queen Esther, “Who is he, and where is he, who has dared [1] to do this?” [6] And Esther said, “A foe and enemy! This wicked Haman!” Then Haman was terrified before the king and the queen.

HAMAN IS HANGED

[7] And the king arose in his wrath from the wine-drinking and went into the palace garden, but Haman stayed to beg for his life from Queen Esther, for he saw that harm was determined against him by the king. [8] And the king returned from the palace garden to the place where they were drinking wine, as Haman was falling on the couch where Esther was. And the king said, “Will he even assault the queen in my presence, in my own house?” As the word left the mouth of the king, they covered Haman’s face. [9] Then Harbona, one of the eunuchs in attendance on the king, said, “Moreover, the gallows [2] that Haman has prepared for Mordecai, whose word saved the king, is standing at Haman’s house, fifty cubits [3] high.” [10] And the king said, “Hang him on that.” So they hanged Haman on the gallows that he had prepared for Mordecai. Then the wrath of the king abated.

ESTHER SAVES THE JEWS

8  On that day King Ahasuerus gave to Queen Esther the house of Haman, the enemy of the Jews. And Mordecai came before the king, for Esther had told what he was to her. 2 And the king took off his signet ring, which he had taken from Haman, and gave it to Mordecai. And Esther set Mordecai over the house of Haman.

[3] Then Esther spoke again to the king. She fell at his feet and wept and pleaded with him to avert the evil plan of Haman the Agagite and the plot that he had devised against the Jews. 4 When the king held out the golden scepter to Esther, [5] Esther rose and stood before the king. And she said, “If it please the king, and if I have found favor in his sight, and if the thing seems right before the king, and I am pleasing in his eyes, let an order be written to revoke the letters devised by Haman the Agagite, the son of Hammedatha, which he wrote to destroy the Jews who are in all the provinces of the king. 6 For how can I bear to see the calamity that is coming to my people? Or how can I bear to see the destruction of my kindred?” 7 Then King Ahasuerus said to Queen Esther and to Mordecai the Jew, “Behold, I have given Esther the house of Haman, and they have hanged him on the gallows, [1] because he intended to lay hands on the Jews. [8] But you may write as you please with regard to the Jews, in the name of the king, and seal it with the king’s ring, for an edict written in the name of the king and sealed with the king’s ring cannot be revoked.”

[9] The king’s scribes were summoned at that time, in the third month, which is the month of Sivan, on the twenty-third day. And an edict was written, according to all that Mordecai commanded concerning the Jews, to the satraps and the governors and the officials of the provinces from India to Ethiopia, 127 provinces, to each province in its own script and to each people in its own language, and also to the Jews in their script and their language. [10] And he wrote in the name of King Ahasuerus and sealed it with the king’s signet ring. Then he sent the letters by mounted couriers riding on swift horses that were used in the king’s service, bred from the royal stud, [11] saying that the king allowed the Jews who were in every city to gather and defend their lives, to destroy, to kill, and to annihilate any armed force of any people or province that might attack them, children and women included, and to plunder their goods, 12 on one day throughout all the provinces of King Ahasuerus, on the thirteenth day of the twelfth month, which is the month of Adar. [13] A copy of what was written was to be issued as a decree in every province, being publicly displayed to all peoples, and the Jews were to be ready on that day to take vengeance on their enemies. 14 So the couriers, mounted on their swift horses that were used in the king’s service, rode out hurriedly, urged by the king’s command. And the decree was issued in Susa the citadel.

[15] Then Mordecai went out from the presence of the king in royal robes of blue and white, with a great golden crown [1] and a robe of fine linen and purple, and the city of Susa shouted and rejoiced. 16 The Jews had light and gladness and joy and honor. [17] And in every province and in every city, wherever the king’s command and his edict reached, there was gladness and joy among the Jews, a feast and a holiday. And many from the peoples of the country declared themselves Jews, for fear of the Jews had fallen on them.

THE JEWS DESTROY THEIR ENEMIES

9  Now in the twelfth month, which is the month of Adar, on the thirteenth day of the same, when the king’s command and edict were about to be carried out, on the very day when the enemies of the Jews hoped to gain the mastery over them, the reverse occurred: the Jews gained mastery over those who hated them. [2] The Jews gathered in their cities throughout all the provinces of King Ahasuerus to lay hands on those who sought their harm. And no one could stand against them, for the fear of them had fallen on all peoples. 3 All the officials of the provinces and the satraps and the governors and the royal agents also helped the Jews, for the fear of Mordecai had fallen on them. 4 For Mordecai was great in the king’s house, and his fame spread throughout all the provinces, for the man Mordecai grew more and more powerful. [5] The Jews struck all their enemies with the sword, killing and destroying them, and did as they pleased to those who hated them. 6 In Susa the citadel itself the Jews killed and destroyed 500 men, 7 and also killed Parshandatha and Dalphon and Aspatha 8 and Poratha and Adalia and Aridatha 9 and Parmashta and Arisai and Aridai and Vaizatha, [10] the ten sons of Haman the son of Hammedatha, the enemy of the Jews, but they laid no hand on the plunder.

11 That very day the number of those killed in Susa the citadel was reported to the king. [12] And the king said to Queen Esther, “In Susa the citadel the Jews have killed and destroyed 500 men and also the ten sons of Haman. What then have they done in the rest of the king’s provinces! Now what is your wish? It shall be granted you. And what further is your request? It shall be fulfilled.” 13 And Esther said, “If it please the king, let the Jews who are in Susa be allowed tomorrow also to do according to this day’s edict. And let the ten sons of Haman be hanged on the gallows.” [2] [14] So the king commanded this to be done. A decree was issued in Susa, and the ten sons of Haman were hanged. 15 The Jews who were in Susa gathered also on the fourteenth day of the month of Adar and they killed 300 men in Susa, but they laid no hands on the plunder.

[16] Now the rest of the Jews who were in the king’s provinces also gathered to defend their lives, and got relief from their enemies and killed 75,000 of those who hated them, but they laid no hands on the plunder. [17] This was on the thirteenth day of the month of Adar, and on the fourteenth day they rested and made that a day of feasting and gladness. [18] But the Jews who were in Susa gathered on the thirteenth day and on the fourteenth, and rested on the fifteenth day, making that a day of feasting and gladness. [19] Therefore the Jews of the villages, who live in the rural towns, hold the fourteenth day of the month of Adar as a day for gladness and feasting, as a holiday, and as a day on which they send gifts of food to one another.

THE FEAST OF PURIM INAUGURATED

[20] And Mordecai recorded these things and sent letters to all the Jews who were in all the provinces of King Ahasuerus, both near and far, 21 obliging them to keep the fourteenth day of the month Adar and also the fifteenth day of the same, year by year, 22 as the days on which the Jews got relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and gifts to the poor.

23 So the Jews accepted what they had started to do, and what Mordecai had written to them. [24] For Haman the Agagite, the son of Hammedatha, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur (that is, cast lots), to crush and to destroy them. [25] But when it came before the king, he gave orders in writing that his evil plan that he had devised against the Jews should return on his own head, and that he and his sons should be hanged on the gallows. [1] [26] Therefore they called these days Purim, after the term Pur. Therefore, because of all that was written in this letter, and of what they had faced in this matter, and of what had happened to them, 27 the Jews firmly obligated themselves and their offspring and all who joined them, that without fail they would keep these two days according to what was written and at the time appointed every year, 28 that these days should be remembered and kept throughout every generation, in every clan, province, and city, and that these days of Purim should never fall into disuse among the Jews, nor should the commemoration of these days cease among their descendants.

[29] Then Queen Esther, the daughter of Abihail, and Mordecai the Jew gave full written authority, confirming this second letter about Purim. 30 Letters were sent to all the Jews, to the 127 provinces of the kingdom of Ahasuerus, in words of peace and truth, 31 that these days of Purim should be observed at their appointed seasons, as Mordecai the Jew and Queen Esther obligated them, and as they had obligated themselves and their offspring, with regard to their fasts and their lamenting. 32 The command of Queen Esther confirmed these practices of Purim, and it was recorded in writing.

THE GREATNESS OF MORDECAI

10  King Ahasuerus imposed tax on the land and on the coastlands of the sea. [2] And all the acts of his power and might, and the full account of the high honor of Mordecai, to which the king advanced him, are they not written in the Book of the Chronicles of the kings of Media and Persia? [3] For Mordecai the Jew was second in rank to King Ahasuerus, and he was great among the Jews and popular with the multitude of his brothers, for he sought the welfare of his people and spoke peace to all his people.

STUDY NOTES FOR ESTHER 1

STUDY NOTE FOR ESTHER 1:1–2:23 This section introduces the workings of the Persian Empire and makes clear its vast extent and massive resources. However, the conduct of the king is presented as arbitrary and somewhat incompetent.

1:1–22 The anger the king displays against Vashti and her disappearance from the royal court sets the scene for Esther to become queen, and thus to be in a position to influence the affairs of the empire for the benefit of her people.

1:1 Ahasuerus. Also known as Xerxes (486–465 B.C.), Ahasuerus is the Persian king mentioned in Ezra 4:6. He is renowned for consolidating his father Darius’s empire, for his successful building projects, and for his wars against the Greeks from 480 to 470 B.C.

India. The area watered by the Indus River, in modern-day Pakistan.

Ethiopia. Heb. “Cush,” the region south of Egypt, now part of northern Sudan (see 1 Chr. 1:8). No mention is made of the northern or western boundary where Ahasuerus failed to fully conquer the Greeks.

127 provinces. The reference here to the large number of divisions within the thirty larger administrative districts, or satrapies, in the Persian Empire is intended to impress. BACK TO ESTHER 1:1

STUDY NOTE FOR ESTHER 1:2 Susa, the citadel. This acropolis is a fortified palace 120 feet (36 m) above the surrounding city of Susa, which is the most significant of the four Persian capital cities and the royal winter residence. It has been excavated several times since 1851. BACK TO ESTHER 1:2

STUDY NOTE FOR ESTHER 1:3 in the third year. The year is 483 B.C. About this time, Ahasuerus is planning his forthcoming invasion of Greece, which may account for the large military presence in the capital. BACK TO ESTHER 1:3

The Persian Empire

STUDY NOTE FOR ESTHER 1:4–7 For 180 days, the king ostentatiously displays the royal wealth. The extravagant, seven-day outdoor feast is the climax of the celebrations. The elaborate details about the drinking vessels and the abundance of the wine highlight the king’s lavish generosity. All is intended to impress and intimidate, but events will show where control really lies. BACK TO ESTHER 1:4

STUDY NOTE FOR ESTHER 1:8 this edict. This term is employed nineteen times in Esther to refer to royal decrees. Micromanipulation of conduct is characteristic of bureaucracies, ancient and modern. Here the concession is made that each individual is free to drink as much or as often as he pleases. BACK TO ESTHER 1:8

STUDY NOTE FOR ESTHER 1:9 Vashti. This name, not found elsewhere, may be related to the Persian word meaning “the beloved” or “the best.” Extrabiblical sources name Ahasuerus’s queen as Amestris. Vashti may have been a popular or an alternative name. Another proposal is that Ahasuerus had other queens. BACK TO ESTHER 1:9

STUDY NOTE FOR ESTHER 1:12 Reasons for Vashti’s disobedience are not given in the Hebrew text, though early Jewish interpreters explained that she was commanded to appear naked, wearing only her crown, or that she had some disfigurement. The queen’s courageous refusal to obey introduces the theme of obedience and disobedience. The weakness of the regime has been exposed from within, from the top—and by a woman. That a woman would show the regime’s weakness is ironic considering the lower place of women in the eyes of the culture of that day. BACK TO ESTHER 1:12

STUDY NOTE FOR ESTHER 1:13, 14 the times. This expression usually refers to astrology, though in this context it probably means “the proper course to follow” (see 1 Chr. 12:32). The satirical flavor of the narrative is evident as the king, who has just displayed all the power and glory of his magnificent kingdom, proves incapable of formulating a response to this affront to his self-esteem and has to consult experts on matters of law and justice and to go to the nobles for advice on how to deal with his wife’s behavior.

the seven princes of Persia and Media. The king’s inner circle of advisors (see Ezra 7:14). BACK TO ESTHER 1:13 14

STUDY NOTE FOR ESTHER 1:16 Then Memucan said. The counselor (as well as the king, v. 10) is probably somewhat intoxicated after the extended banquet. He exaggerates the situation, deftly avoids the king’s role in the affair, and proposes a disproportionate and unenforceable response, which gives massive exposure to the whole incident. BACK TO ESTHER 1:16

STUDY NOTE FOR ESTHER 1:19 laws of the Persians ... may not be repealed. The permanency of royal law is an important feature in the development of the story (4:11; 8:8). The plan to banish Vashti and to give her position to someone better—more beautiful or more obedient (or both)—has be carried out. The legal structures of the empire are brought into operation to ensure that defiance does not spread. BACK TO ESTHER 1:19

STUDY NOTE FOR ESTHER 1:20 for it is vast. This is more a piece of court flattery than concern with the difficulties of communication. BACK TO ESTHER 1:20

STUDY NOTE FOR ESTHER 1:22 letters to all the royal provinces. The Persian postal system, renowned for its efficiency, is used to publish the irrevocable royal edicts (3:12–14; 8:9, 10; see 9:20, 30).

master in his own household. Indeed, the biblical standard is that the husband is the head of the household, but he must exercise his authority in the right spirit: not a display of domineering bullying but of care and love modeled on that of Christ (Eph. 5:22–25). BACK TO ESTHER 1:22

STUDY NOTES FOR ESTHER 2

STUDY NOTE FOR ESTHER 2:1–18 Steps are taken to replace the deposed Vashti (vv. 1–4). Then Mordecai and Esther are introduced (vv. 5–7). Esther is one of many young women coerced into the process of selecting a new queen (vv. 8–11). Details of the procedure (vv. 12–14) lead into an account of how Ahasuerus is captivated and overwhelmed by Esther (vv. 15–18). Around this time, Mordecai becomes aware of a plot against the king, which his information helps to foil. He does not, however, receive any immediate reward (vv. 19–21).

2:1 After these things. Combining the information in vv. 12, 16 with that in 1:3 suggests that approximately three years have past, during which time Ahasuerus was away from Susa, fighting the Greeks (482–480 B.C.).

abated. The use of the same rare verb in 7:10 suggests a parallel between the dismissal of Vashti and the hanging of Haman.

he remembered Vashti. The king may have regretted his actions, but it was too late; the legislation made his actions permanent. BACK TO ESTHER 2:1

STUDY NOTE FOR ESTHER 2:2 young men. Probably his personal assistants, not the senior advisors of 1:13, 14. If Ahasuerus does indeed regret deposing Vashti, he may be uninterested in listening to those who suggested it.

be sought out. This is not a competition that one chooses to enter but a commandeering exercise on the part of the empire to acquire whatever it wants, no matter the human cost involved. BACK TO ESTHER 2:2

STUDY NOTE FOR ESTHER 2:4 For the unsuccessful young women it will lead to a life of widowhood, imprisoned in the royal harem. BACK TO ESTHER 2:4

STUDY NOTE FOR ESTHER 2:5 Mordecai. A name derived from Marduk, the Babylonian city-god. Mordecai may also have a Jewish name, like Esther (Hadassah, v. 7). The discovery in ancient texts (including one dated c. 485 B.C.) of the Babylonian personal name Mardukaya, as well as the discovery of an archive of texts in Nippur containing the names of Jews from the time of Artaxerxes I and Darius, point to the authenticity of Mordecai’s name and to the historicity of the events behind the story. Mordecai was a Jew living in the citadel, which presumably implies that he was a Persian official.

Jair ... Shimei ... Kish. The names in his genealogy may refer to Mordecai’s remote rather than immediate ancestors (Shimei, 2 Sam. 16:5–14; Kish, 1 Sam. 9:1, 2; 1 Chr. 8:33). Kish may well have been an earlier ancestor rather than the one carried into exile, who in that case would be Jair. The reference is not to Mordecai personally—that would have made him about 120 years old. Mordecai’s connection with Saul, who was also a Benjaminite, takes on great significance when we encounter Haman, Mordecai’s enemy, who was a distant relative of Agag, the Amalekite, Saul’s enemy (3:1 note; Introduction: Characteristics and Primary Themes). BACK TO ESTHER 2:5

STUDY NOTE FOR ESTHER 2:6 with Jeconiah. Also known as Jehoiachin, the second-to-last king of Judah, who was taken to Babylon in 597 B.C. while still a young man. This may mean that Mordecai’s family was among the Judean nobility (2 Kin. 24:6–17; 25:27–30). BACK TO ESTHER 2:6

STUDY NOTE FOR ESTHER 2:7 Hadassah. Esther’s Hebrew name, meaning “myrtle.”

Esther. Perhaps derived from the Persian word for “star,” or a form of Ishtar, a Babylonian goddess. The family information given shows that Esther was not Mordecai’s niece but his cousin. Since Esther became his adopted daughter, she was presumably younger than Mordecai. BACK TO ESTHER 2:7

STUDY NOTE FOR ESTHER 2:8 was taken. This brings out the initial vulnerability of Esther. She had no option in the matter. BACK TO ESTHER 2:8

STUDY NOTE FOR ESTHER 2:9 won ... favor. A secular use of the Hebrew word for “covenant loyalty,” hesed (Ex. 15:13 note). The idiom is normally used with the more passive verb “found” (e.g., Gen. 39:4); the active verb “won” suggests that Esther took advantage of the opportunities in her new situation. Hegai’s attitude is also a first sign of God’s providential care of Esther (see v. 17; 5:2; cf. the more explicit references to God’s providence in Dan. 1:9). Hegai’s speedy arrangements and provision of the “best place in the harem” mark Esther as the woman most likely to succeed in the selection process.

her portion of food. Esther’s reception of special portions of food contrasts with her intentional fast in 4:16. Life in the harem is highly regulated, as in the empire as a whole. Unlike Daniel, Esther does not follow Jewish dietary laws or declare her background (v. 10). BACK TO ESTHER 2:9

STUDY NOTE FOR ESTHER 2:12 The elaborate preparations are in keeping with the other excesses of the court (1:4–8). BACK TO ESTHER 2:12

STUDY NOTE FOR ESTHER 2:14 the second harem. The place reserved for concubines, the king’s mistresses. BACK TO ESTHER 2:14

STUDY NOTE FOR ESTHER 2:16 the tenth month ... the seventh year. Corresponds to December 479/January 478 B.C., four years after 1:3. BACK TO ESTHER 2:16

STUDY NOTE FOR ESTHER 2:17 he set the royal crown on her head. Ahasuerus is completely captivated by Esther and makes her queen immediately. BACK TO ESTHER 2:17

STUDY NOTE FOR ESTHER 2:18 Esther’s accession to the throne, which is celebrated with a banquet, contrasts with Vashti’s banquet in 1:9.

a remission. Lit. “a giving of rest.” Perhaps a declaration of a public holiday, but remission of taxes is attested as a royal concession in the Persian Empire. This, along with giving gifts (probably food) and other favors, foreshadows the great banquet and rest for the Jews in 9:16–18, 22. See Introduction: Characteristics and Primary Themes. BACK TO ESTHER 2:18

STUDY NOTE FOR ESTHER 2:19 the second time. It is unclear what this refers to; perhaps a second selection of a concubine or part of the celebrations at Esther’s feast.

at the king’s gate. This expression (see v. 21; 3:2; 5:9, 13; 6:10, 12) may imply that Mordecai has been promoted in the royal service, a move that not only enables him to discover the conspiracy to assassinate the king (v. 21) but which also may be what incites Haman’s jealousy (5:13). The king’s gate is a large structure that houses key elements of the royal administration. Sitting there does not depict the attitude of a bystander or a supplicant but of a court official. BACK TO ESTHER 2:19

STUDY NOTE FOR ESTHER 2:21 guarded the threshold. These personal bodyguards control access to the king’s private quarters and so have easy access to him. BACK TO ESTHER 2:21

STUDY NOTE FOR ESTHER 2:23 on the gallows. Lit. “on a tree.” Refers to impalement on a wooden stake, a Persian and Assyrian form of execution. To the Jews, this is a sign that the two officials are under God’s curse (Deut. 21:22, 23 and note), confirming the appropriateness of Mordecai’s loyalty to the pagan king.

recorded in the book of the chronicles. Mordecai is not rewarded at this time (see 6:1–11); instead, the account of Haman’s promotion is given (3:1). Since Persian kings were usually scrupulous in rewarding exceptional service, the fact that the king grants no prize to Mordecai in this instance demonstrates God’s providential control. Ahasuerus’s failure to reward Mordecai at this point allows the king to reward him later, providing evidence of God’s overruling Haman’s wicked plans in order to bring about the evil man’s downfall (Est. 6:1–13). BACK TO ESTHER 2:23

STUDY NOTES FOR ESTHER 3

STUDY NOTE FOR ESTHER 3:1–15 A crisis is precipitated as events take a threatening turn. Unexpectedly and with no explanation stated, Ahasuerus promotes Haman (not Mordecai, as 2:22 might lead the reader to expect) to second position in the empire. However, Haman and Mordecai are soon found opposing each other (vv. 1–6). Haman abuses his position of trust to dupe Ahasuerus into promulgating a decree of genocide against the Jews (vv. 7–14). Again Ahasuerus is portrayed in a poor light as he makes decisions without securing adequate information.

3:1 After these things. The precise time lapse from 2:17 depends on one’s understanding of 3:7. Four, or more probably five, years have now passed.

Haman the Agagite. The antagonist of this story bears the Persian name Haman and is the son of the Persian Hammedatha, but the true significance of the man is found in the identification of Haman as “the Agagite.” This suggests that Haman has an important association with Agag, the king of the Amalekites, the archenemies of Israel, who were opposed by Saul (1 Sam. 14:47–15:35). God called on the ancestors of Mordecai and Esther to blot out the Amalekites, and the presence of one of them in the days of Esther shows that the job remains unfinished (Ex. 17:8–16; Deut. 25:17–19). Saul, from the tribe of Benjamin, failed to obey God immediately and kill Agag. Now, Esther and Mordecai, also from the tribe of Benjamin, are left to deal with his descendant. BACK TO ESTHER 3:1

STUDY NOTE FOR ESTHER 3:2 Mordecai did not bow down or pay homage. Mordecai’s refusal to honor Haman cannot be explained on the basis of OT law, since Jews do not regard bowing before kings and other honored persons as a violation of the first and second commandments (Ex. 20:3–6; 1 Sam. 25:23; 2 Sam. 18:28; 2 Kin. 4:37). Mordecai and Haman are best understood as representatives of two hostile nations—Israel and its enemy Amalek, a nation under the divine curse (v. 1 note), respectively. Mordecai’s refusal to bow down to his hereditary enemy because he (Mordecai) “was a Jew” is understandable (v. 4). Similarly, Haman’s seemingly excessive passion to destroy the entire Jewish nation for Mordecai’s insolence is explained (v. 6). Ultimately, this hostility is a particular manifestation of that divinely imposed conflict between the seed of the woman and the seed of the serpent in Gen. 3:15. BACK TO ESTHER 3:2

STUDY NOTE FOR ESTHER 3:4 he had told them that he was a Jew. It is strange that only at this point does Mordecai take a stand, since there are many other objectionable features of life in the royal court in Susa. Still, a late stand is better than no stand at all. BACK TO ESTHER 3:4

STUDY NOTE FOR ESTHER 3:5 filled with fury. “Fury” is the same word translated “anger” (1:12; 2:1). Haman shares the character trait with Ahasuerus. Indeed, there is a play on how similar the name Haman sounds in Hebrew to “fury” (hemah). BACK TO ESTHER 3:5

STUDY NOTE FOR ESTHER 3:6 to destroy all the Jews. Haman’s vehement passion will not stop at half-measures in seeking revenge. He will deal not simply with Mordecai but with his whole race. So the continuation of the covenantal line of promise that is to produce the Messiah comes under threat, as the Persians control the lives even of those Jews who have already returned to Jerusalem. BACK TO ESTHER 3:6

STUDY NOTE FOR ESTHER 3:7 Pur (that is, they cast lots). Haman uses the ancient practice of casting lots (1 Sam. 14:41, 42; Prov. 16:33) to determine the most propitious time to set in motion his plan to destroy the Jews. The lots probably take the form of small clay cubes. The plural form of Pur—Purim—is the name of the celebration that commemorates the death of Haman, the enemy of all the Jews (9:23–32).

they cast it month after month. There are two understandings of what is related here. (1) The process of casting lots takes place daily for almost a year (475 B.C.). (2) More probably, on one day in the first month of the year (early April 474 B.C.) lots are cast for each month and day in succession until the last month of the year emerges as propitious. This, too, is part of the Lord’s providence to allow time for the deliverance of His people. Haman is prepared to endure that delay to ensure the success of his scheme, but he approaches the king immediately to set his plan in motion. BACK TO ESTHER 3:7

STUDY NOTE FOR ESTHER 3:8, 9 Haman’s speech is a calculated blend of truth (“scattered abroad and dispersed”) and falsehood (“they do not keep the king’s laws”). If Mordecai and Esther are anything to go by, the Jews are largely prepared to assimilate. Without naming the Jews, Haman uses vague and unsubstantiated allegations to imply that they threaten to be a disruptive influence in the empire. BACK TO ESTHER 3:8

3:9 10,000 talents of silver. This enormous bribe is calculated at about two-thirds the annual revenue of the Persian Empire under King Darius. Ahasuerus asks no questions, but quickly accepts Haman’s offer, probably because he has been depleted by his earlier generosity (2:18) and his unsuccessful war against the Greeks. BACK TO ESTHER 3:9

STUDY NOTE FOR ESTHER 3:10 signet ring. Yet another of the king’s impulsive responses authorizes Haman to issue royal edicts (see Gen. 41:42). The repetition of Haman’s full name together with the phrase “the enemy of the Jews” underlines the terrible predicament of the Jews at this point. Haman has been able to manipulate the king with ease. BACK TO ESTHER 3:10

STUDY NOTE FOR ESTHER 3:11 The money is given to you. The king is not refusing Haman’s offer. It seems to be understood that Haman will recoup this enormous expense by appropriating the assets of those killed. The king is authorizing him to do so—and expects the promised payment to the royal treasury (see 4:7). BACK TO ESTHER 3:11

STUDY NOTE FOR ESTHER 3:12–14 The impersonal imperial administrative machine swings into action to process Haman’s plans. The elaborate, descriptive language (e.g., the multiple verbs in the edict “to destroy, to kill, and to annihilate”) highlights the painfulness of the senseless edict and emphasizes the extreme danger to God’s covenant people. See Introduction: Characteristics and Primary Themes.

3:12 the thirteenth day of the first month. The significance of this day—the eve of the Passover celebration—would not be lost on any Jew. Now it would not be a commemoration of divine deliverance but the start of an ominous shadow cast over the Jews. It has been calculated to correspond to April 17, 474 B.C. BACK TO ESTHER 3:12

STUDY NOTE FOR ESTHER 3:13 in one day. On March 7, 473 B.C., almost a full year later.

to plunder their goods. To be compared with the Jews’ refusal to plunder (9:10, 15, 16). BACK TO ESTHER 3:13

STUDY NOTE FOR ESTHER 3:15 the city of Susa was thrown into confusion. While the king and Haman callously feast, the city, not just the administrative classes in the citadel, is in a highly agitated state. There is probably a measure of sympathy for the Jews, but equally there is surely bewilderment as to what the future might hold for other people groups as a result of Haman’s influence over the emperor. BACK TO ESTHER 3:15

STUDY NOTES FOR ESTHER 4

STUDY NOTE FOR ESTHER 4:1–17 The royal decree issued as a result of Haman’s plot plunges the Jewish community, near and far, into deep mourning (vv. 1–3). Esther becomes aware of the threat to the Jews only through the information passed on by Mordecai. Then the initiative in events moves from the king and his courtiers, first to Mordecai and then to Esther. Mordecai orders Esther to approach the king to induce him to intervene in the situation (vv. 4–9). After Esther sets out the difficulties involved in his proposal (vv. 10, 11), Mordecai warns her that her life too is in danger (vv. 12–14). Esther then prepares to act, hazarding her personal safety (vv. 15–17).

4:1 all that had been done. Mordecai keeps himself well-informed about what goes on in court. His knowledge is not confined to the public decree. He has insider information.

4:1–3 tore his clothes ... bitter cry ... fasting ... ashes. These responses by Mordecai and by Jews in every province are conventional signs of intense grief and horror at the reception of bad news in a society that does not despise public displays of emotion (see Gen. 37:29, 34; Dan. 9:3; Jon. 3:6). The Persians responded similarly after their defeat by the Greeks at the battle of Salamis.

sackcloth. Rough garments, often of goats’ hair, worn in mourning or distress. BACK TO ESTHER 4:1

STUDY NOTE FOR ESTHER 4:4 sent garments. Esther’s life in the palace has become so detached from the rest of her people that she does not know about the decree and the danger they are in. But she does know that Mordecai’s action indicates that something is very much amiss. Her initial concern is for Mordecai personally. BACK TO ESTHER 4:4

STUDY NOTE FOR ESTHER 4:5 Hathach. His name may mean “the good one,” or perhaps “courier.” He certainly acts in a trustworthy manner. BACK TO ESTHER 4:5

STUDY NOTE FOR ESTHER 4:8 decree. See 3:12–14. Mordecai makes sure that Esther not only is given a copy of the edict but also has it explained to her (perhaps translated) before he charges her to entreat the king for mercy for her people. Mordecai’s previous command that Esther conceal her identity as a Jew is reversed (2:10). BACK TO ESTHER 4:8

STUDY NOTE FOR ESTHER 4:11 the golden scepter. Persian kings live under perpetual fear of assassination, and this practice gives clear direction to the royal bodyguards as to how to deal with an unexpected visitor. BACK TO ESTHER 4:11

STUDY NOTE FOR ESTHER 4:12–14 Mordecai subtly alludes to his belief that God, in His sovereignty, has providentially ordered the events of Esther’s life to put her in a position where she can act to deliver all the Jews. Mordecai believes that the sovereign God will bring relief and deliverance to the Jews, that Esther could be the means through which that deliverance will come, and that God is not restricted to this plan if Esther decides to remain quiet. However, it is striking that Mordecai manages to communicate those things without directly mentioning the Lord’s name once. BACK TO ESTHER 4:12

STUDY NOTE FOR ESTHER 4:16 Esther now takes the lead in shaping the response to the crisis (see Mordecai’s compliance in v. 17).

Go, gather ... fast on my behalf. With conviction, faith, and fear, Esther directs that a fast be undertaken on her behalf. Prayer normally accompanies religious fasting (Deut. 9:9; Judg. 20:26, 27; 2 Sam. 12:16; Ezra 8:21–23; Dan. 9:3) but is left out here. However, fasting itself contains an implicit appeal to God to save His people from destruction.

three days, night or day. Usually, fasts are prescribed for only one day. This unusually long fast points to the seriousness of the situation and effectively contrasts with the feasts that stand at the beginning and end of the book (1:3, 5, 9; 2:18; 9:17, 18).

against the law. See v. 8. Esther’s dilemma reintroduces the theme of obedience, since obedience to Mordecai means disobeying the law of the land.

if I perish, I perish. Given Ahasuerus’s temper, there is a significant possibility that he will not accept her. Yet in obedience to Mordecai’s request, Esther resigns herself to her fate (see Gen. 43:14). BACK TO ESTHER 4:16

STUDY NOTES FOR ESTHER 5

STUDY NOTE FOR ESTHER 5:1–8 The scene switches from the bleak world outside to the splendor of the court, from the fasting of the Jews to the feasting of the palace. After she overcomes the initial hurdle of an audience with Ahasuerus, Esther cautiously and successfully manipulates events to achieve her purpose.

5:1 Wearing royal robes that undoubtedly enhance her beauty (cf. the mourning attire in 4:15, 16), Esther dares to approach the threshold of the imperial throne room. To emphasize that Esther is entering another world, the narrator repeats the word “king” three times and the word “royal” twice. BACK TO ESTHER 5:1

STUDY NOTE FOR ESTHER 5:2 Ahasuerus grants Esther’s request for an audience. The immediate threat to her life has been removed, but the situation remains far from resolution. BACK TO ESTHER 5:2

STUDY NOTE FOR ESTHER 5:3 half of my kingdom. This generous offer reflects a courtly convention and should not be taken literally (v. 6; see Mark 6:23). Esther’s first request is that the king and Haman attend a banquet (v. 4). Her second response (v. 8) effectively obliges the king to grant her petition. But it is not until 7:2–6 that Esther finally answers the king’s question. Esther’s delaying tactics not only demonstrate her wisdom and sense of control but also raise the suspense in the story. BACK TO ESTHER 5:3

STUDY NOTE FOR ESTHER 5:4 Esther does not move too fast. The inclusion of Haman would occasion no surprise due to his recent promotion. BACK TO ESTHER 5:4

STUDY NOTE FOR ESTHER 5:8 Esther’s second response effectively obliges Ahasuerus to grant her petition, but it is not until 7:2–6 that Esther reveals what that is. Subtly, she makes the second banquet seem like the king’s idea. BACK TO ESTHER 5:8

STUDY NOTE FOR ESTHER 5:9–14 Haman’s elation at the honor extended to him as the only guest at an intimate meal with Ahasuerus and his queen is shattered when he again witnesses Mordecai’s defiant attitude toward him (v. 9). At a gathering of family and friends to boast about his status (vv. 10–12), Haman reveals his irritation with Mordecai. His wife and friends advise him to use his influence with the king to have Mordecai eliminated (v. 14).

5:9 filled with wrath. The same expression as “filled with fury” (3:5). Mordecai has evidently removed his sackcloth and is back at his post. BACK TO ESTHER 5:9

STUDY NOTE FOR ESTHER 5:10 restrained himself. Though infuriated, Haman unexpectedly does not openly react to Mordecai’s snub and pretends not to notice it. BACK TO ESTHER 5:10

STUDY NOTE FOR ESTHER 5:13 Haman does not give details of what has happened but makes his vexation with Mordecai clear. BACK TO ESTHER 5:13

STUDY NOTE FOR ESTHER 5:14 Haman was content to leave Mordecai’s fate to be determined by the general decree against the Jews (3:6), but now his wife and friends urge him to act immediately against Mordecai.

fifty cubits high. Whether hanging or impalement is in view, the height of about seventy-five feet (23 m) is excessive (but then, so was much else connected with the Persian court). Possibly the gallows is to be erected on top of something else so that Mordecai’s demise will be a public spectacle.

Then go joyfully. The ruthless policy of arranging a political assassination so that he can enjoy a banquet and his new status at court appeals to Haman. BACK TO ESTHER 5:14

STUDY NOTES FOR ESTHER 6

STUDY NOTE FOR ESTHER 6:1–13 This chapter constitutes the watershed in the narrative. Events begin to turn around for the people of God through a striking series of events, each plausible when considered in isolation, but their combination reveals the working of a higher hand. The king has a bout of insomnia (v. 1). He is reminded that Mordecai has never received any reward (vv. 2, 3). Even though it is still night, Ahasuerus calls for a royal advisor (v. 4). Haman is in attendance because he is eager to have Mordecai executed (v. 5). Haman, thinking the conversation is about himself, advises the king how to honor a favorite courtier (vv. 6–9). But, far from receiving the accolade himself, Haman is ordered to bestow it on Mordecai (vv. 10, 11). Utterly frustrated and humiliated, Haman returns home (vv. 12, 13).

6:1 the king could not sleep. Lit. “the sleep of the king fled,” but we are not told why. The hand of God is at work. The chronicles of eastern kings are tedious, but the intention is probably to induce the king to sleep. BACK TO ESTHER 6:1

STUDY NOTE FOR ESTHER 6:2 There does not seem to have been any particular reason to read the account of a five-year-old conspiracy (see 2:19–23). Again the hand of God is at work. To enhance their personal safety, Persian monarchs richly rewarded informers (see 2:23), and Ahasuerus is perturbed that Mordecai has been overlooked. BACK TO ESTHER 6:2

STUDY NOTE FOR ESTHER 6:5 Haman is there. He has spent the night supervising the construction of the gallows for Mordecai, so ironically he is there at dawn to request Mordecai’s death just as the king is seeking advice on how to honor Mordecai. BACK TO ESTHER 6:5

STUDY NOTE FOR ESTHER 6:6–9 In a further ironic turn, the king—unintentionally—does not reveal the identity of the one to be honored (see Haman’s intentional concealment of the identity of the people to be destroyed, 3:8). Assuming that he himself is the focus of the king’s favor, Haman unveils his personal dream list, which focuses not on material gain or position but on public acclaim and adulation (see Gen. 41:42, 43). He wants to be treated as if he were king and for all Susa to know about it. BACK TO ESTHER 6:6

STUDY NOTE FOR ESTHER 6:10 Though Ahasuerus has no idea of the hostility between the two men, others are likely well aware of it. BACK TO ESTHER 6:10

STUDY NOTE FOR ESTHER 6:11 through the square of the city. Just days before, Mordecai was there wearing sackcloth (4:2). BACK TO ESTHER 6:11

STUDY NOTE FOR ESTHER 6:12 A deliberate contrast between Mordecai’s returning to his post and Haman’s returning home utterly dejected and forlorn. BACK TO ESTHER 6:12

STUDY NOTE FOR ESTHER 6:13 you will not overcome him. Haman’s wife and advisors give voice to the belief that the Jewish people are indomitable and, perhaps, even to the view that their God is the living God. See the predictions about the fall of Amalek before Israel (Ex. 17:16; Num. 24:20; Deut. 25:17–19; 1 Sam. 15; 2 Sam. 1:8–16; cf. predictions of others fearing God’s people and the Lord in Josh. 2:11; Dan. 6:26, 27; Ezek. 38:23). See also Introduction: Characteristics and Primary Themes. BACK TO ESTHER 6:13

STUDY NOTE FOR ESTHER 6:14–7:10 The pace quickens. Haman is hurried to the banquet before he has time to think (6:14). On this occasion, Esther reveals the plight of her people (vv. 3, 4) and denounces Haman as the would-be perpetrator of genocide (v. 6). Haman’s attempt to win a reprieve from the queen is misinterpreted by Ahasuerus (vv. 7, 8), and Haman is sentenced to die on the gallows he has prepared personally (vv. 9, 10).

6:14 hurried to bring Haman. The affairs of the court are always carried out in haste. It was oriental custom for servants to escort guests to special functions. Events have spun out of Haman’s control; Esther is now in charge. BACK TO ESTHER 6:14

STUDY NOTES FOR ESTHER 7

STUDY NOTE FOR ESTHER 7:2 on the second day. As on the first occasion (5:5) wine is drunk after the banquet (5:6).

Queen Esther. Ahasuerus’s use of her title here (as in 5:3) indicates his favorable disposition toward her. The title is also used in vv. 1, 3, 5 and 7, emphasizing her dominant role in this scene. BACK TO ESTHER 7:2

STUDY NOTE FOR ESTHER 7:3 The drama of the scene is heightened by Esther’s slow unveiling of her twofold petition for her own life and for her people to be spared, corresponding to the king’s twofold offer to grant her wish and her request (v. 2). Esther does not name her people, but the fate awaiting them makes her nationality obvious. BACK TO ESTHER 7:3

STUDY NOTE FOR ESTHER 7:4 sold. A reference to Haman’s initial bribe (3:9; 4:7).

destroyed ... killed ... annihilated. The Hebrew verbs are precisely those used in the initial decree (3:13). Esther identifies with her people but does not yet come completely into the open. She skillfully uses passive verbs in her description to avoid implicating the king.

not to be compared. The Hebrew is somewhat difficult to translate. Esther seems to argue that Haman’s financial offer (3:9) will not compensate for the king’s damages (i.e., lost revenue from the Jews). Appealing to Ahasuerus’s self-interest is virtually certain to sway him. BACK TO ESTHER 7:4

STUDY NOTE FOR ESTHER 7:5, 6 Esther’s tactics have completely won over the king. When he angrily demands to be told who has threatened the queen and her people, Esther makes no mention of the king’s own decree but points to Haman as the instigator of the genocidal atrocity. “Foe” and “enemy” point not just to hostility to Esther and her people but to Ahasuerus’s interests as well.

terrified. Haman is gripped with sudden, overwhelming fear as he realizes that there is no way out. The king and queen are united in opposing him. BACK TO ESTHER 7:5, 6

STUDY NOTE FOR ESTHER 7:7 went into the palace garden. It is improbable that Ahasuerus wants a place to cool off. Though Esther has not named him personally, the decree went out with his authority, and the whole situation reflects badly on him. He needs time to work out how to extricate himself without losing face. BACK TO ESTHER 7:7

STUDY NOTE FOR ESTHER 7:8 falling on the couch. It is the custom to recline on couches at a feast in this era. Haman’s violations of etiquette seal his fate and provide Ahasuerus with a neat way out of the tricky situation he finds himself in.

covered Haman’s face. The court attendants understand the implications of the king’s word, that is, his verdict regarding Haman’s guilt. BACK TO ESTHER 7:8

STUDY NOTE FOR ESTHER 7:9, 10 As always, the king welcomes the advice of others—here, the eunuch Harbona (1:10; see the speech in 5:14). The order to hang Haman on the gallows intended for Mordecai is the great ironic reversal of the story. See Introduction: Characteristics and Primary Themes. BACK TO ESTHER 7:9, 10

STUDY NOTES FOR ESTHER 8

STUDY NOTE FOR ESTHER 8:1–17 Though Haman, the main adversary of the Jews, has been removed from the scene, the story is not over. The edict to annihilate the Jews is still in place with all the inescapable fixity of the laws of the Medes and Persians. Esther again approaches the king (v. 3) and asks for the law to be revoked (v. 5). Ahasuerus gives Esther and Mordecai permission to proceed as they think best (v. 8), and Mordecai formulates a decree (v. 9) that effectively counters the impact of Haman’s edict by authorizing the Jews to take action against any who attack them (vv. 11, 12). Both the Jews and the general population of Susa celebrate Mordecai’s new prominence and his countermeasure (vv. 15–17).

8:1 On that day. Seemingly the same day that had begun with the king’s sleeplessness (6:1).

gave to Queen Esther the house of Haman. According to Persian custom, the property of a traitor (“house” implies all his possessions) is confiscated by the crown. Here Esther receives compensation for the wrong done to her.

Mordecai came before the king. Mordecai is given official status (see 1:14) and effectively takes over Haman’s official and personal position. BACK TO ESTHER 8:1

STUDY NOTE FOR ESTHER 8:3 wept and pleaded. In her second appeal to Ahasuerus, Esther abandons her cool, calculating approach, and resorts to emotional entreaty. BACK TO ESTHER 8:3

STUDY NOTE FOR ESTHER 8:5 Esther presents her case carefully and with a liberal dose of flattery. Two of the conditional clauses relate to the king’s assessment of the situation and two to his personal regard for Esther, which is in reality the only leverage she has with him. BACK TO ESTHER 8:5

STUDY NOTE FOR ESTHER 8:8 But you may write as you please. The “you” is emphatic. Ahasuerus does not want to think through the details of rectifying the situation. Typically he delegates others to act in his name with full authority. BACK TO ESTHER 8:8

STUDY NOTE FOR ESTHER 8:9–14 The new decree, issued two months and ten days after the first (3:12), is almost identical to Haman’s first decree (3:12–15). The date is June 25, 474 B.C. There are still eight months and twenty days to go until Haman’s decree will take effect. It cannot be formally revoked, but Mordecai’s strategy nullifies its effect by permitting the Jews to defend themselves.

8:9 and also to the Jews. An addition to the original decree to ensure that the Jews knew they could take appropriate action. BACK TO ESTHER 8:9

STUDY NOTE FOR ESTHER 8:10 swift horses. The additional details regarding the speed and reliability with which the second decree is to be conveyed indicate the urgency of the situation (see v. 14). BACK TO ESTHER 8:10

STUDY NOTE FOR ESTHER 8:11 to destroy, to kill, and to annihilate. Repeats the terms of the original decree (3:13).

children and women included. While this might relate to the families of their attackers, it is more probable that it again repeats the language of 3:13 and refers to the families of the Jews. BACK TO ESTHER 8:11

STUDY NOTE FOR ESTHER 8:13 to take vengeance on their enemies. Retaliation is authorized to punish any who take action against the Jews. Those who act on the basis of Haman’s edict will share his fate. BACK TO ESTHER 8:13

STUDY NOTE FOR ESTHER 8:15 Whereas after the first edict Mordecai had torn his clothes and put on sackcloth and ashes (4:1), the situation is now completely reversed, and he is dressed with regal splendor, and not just for a single parade (see 6:11). Blue and white are Persian royal colors. The majority reaction in the city shows that anti-Jewish feeling is not widespread throughout the population. BACK TO ESTHER 8:15

STUDY NOTE FOR ESTHER 8:17 many from the peoples ... declared themselves Jews. The conversion of those from other nations who fear the Jews marks a climax in the story (see Josh. 2:9; Ex. 15:14–16; Ps. 105:38). BACK TO ESTHER 8:17

STUDY NOTES FOR ESTHER 9

STUDY NOTE FOR ESTHER 9:1–16 The day set for the implementation of Haman’s decree, March 7, 473 B.C. (see 3:13), arrives. Despite the promulgation of countermeasures, some still attack the Jews. In Susa, five hundred enemies are killed (v. 12), and at Esther’s request the action is continued for another day, which leads to three hundred more deaths (vv. 13–15). Throughout the provinces of the empire, many who attack the Jews are slain, but the Jews refrain from plundering their property.

9:1 the reverse occurred. The theme of ironic reversal is again emphasized. See Introduction: Characteristics and Primary Themes. BACK TO ESTHER 9:1

STUDY NOTE FOR ESTHER 9:2 fear of them. Fear of the God of the Jews is behind the Persians’ pervasive fear of the Jews (see Ex. 15:14–16). The reversal (v. 1 note) is so complete that all the officials who were to have enforced the extermination of the Jews now aid them. They are acutely aware of who has come to enjoy royal favor. BACK TO ESTHER 9:2

STUDY NOTE FOR ESTHER 9:5 did as they pleased. The extent of the killing is emphasized (vv. 6–11), but so is the Jews’ not plundering their enemies (v. 10). Their refusal to plunder recalls the plundering of the Amalekites that led to Saul’s demise (1 Sam. 15:17–19). This contrast (see 8:11) suggests the propriety of their conduct in this final encounter with the Amalekites, despite the extent of the killing. It seems that the Jews are acting in accordance with the rules pertaining to a war of the Lord (Num. 31:1 note; Josh. 6:17). BACK TO ESTHER 9:5

STUDY NOTE FOR ESTHER 9:10 but they laid no hand on the plunder. This significant detail is repeated in vv. 15, 16 to emphasize the restraint that the Jews exercise. It is a deliberate decision not to enrich themselves at the expense of their enemies. BACK TO ESTHER 9:10

STUDY NOTE FOR ESTHER 9:12–15 Esther’s requests for further vengeance (v. 13), which may be due to widespread anti-Jewish sentiment in the city, leads to a second day of bloodshed in Susa (v. 15). Notably, the emphasis in the narrative is on killing enemies, not just on winning a victory. Esther is operating in accordance with the directives applicable to a war of the Lord (see Josh. 8:29; 10:26). BACK TO ESTHER 9:12

STUDY NOTE FOR ESTHER 9:14 the ten sons of Haman were hanged. The bodies of the dead sons (v. 12) are displayed as a warning and a sign of ultimate dishonor (2:23 note). BACK TO ESTHER 9:14

STUDY NOTE FOR ESTHER 9:16 The slaughter of a further seventy-five thousand enemies emphasizes the extent of the antagonism toward the Jews throughout the empire, which in turn explains the celebrations that follow.

relief from their enemies. The rest granted to the Jews at this time becomes the basis for the annual celebration of Purim (also v. 22). Such rest was earlier closely associated with blotting out the memory of the Amalekites (Deut. 25:19). BACK TO ESTHER 9:16

STUDY NOTE FOR ESTHER 9:17–32 The difference of the day on which the feast of Purim is held is first explained (vv. 17–19). The further record (vv. 20–32) shows how important it is to the writer to establish that Purim is to be celebrated by each new generation of Jews. There is no mention of God. The feast is based on the edict of Mordecai and Esther (v. 31). BACK TO ESTHER 9:17

STUDY NOTE FOR ESTHER 9:18 The additional day of bloodshed in the capital leads to two different dates for the observance of Purim. It is still the case that the Jews celebrate it on the fifteenth in Jerusalem, but on the fourteenth elsewhere. BACK TO ESTHER 9:18

STUDY NOTE FOR ESTHER 9:19 send gifts of food to one another. The exchange of gifts, usually food (v. 22), enables even the poorest Jew to join in the celebrations (Deut. 16:11, 14; Neh. 8:10, 12) and is a further instance of providential care for the oppressed, here within the Jewish community itself. BACK TO ESTHER 9:19

STUDY NOTE FOR ESTHER 9:20 Mordecai recorded these things. He does this by incorporating the information in the letters of instruction he sends regarding the festival. BACK TO ESTHER 9:20

STUDY NOTE FOR ESTHER 9:24, 25 This brief summary of the events of the preceding chapters focuses, not on Esther and Mordecai, but on the king and Haman, and presents Haman as the archetypal adversary of all Jews, past and present (3:10; 8:1; 9:10). BACK TO ESTHER 9:24, 25

STUDY NOTE FOR ESTHER 9:26 Purim. A plural form of pur, a Babylonian term for “lot” (see 3:7). BACK TO ESTHER 9:26

STUDY NOTE FOR ESTHER 9:29–32 Esther along with Mordecai sends a final official letter regarding Purim that carefully places the feast within the setting of the more established Israelite practices of fasting and lamentation (v. 31). In this way, Purim is made an official religious celebration of the Jews, a task the writer of Esther seems to view as important because of the non-Mosaic origin of the feast. BACK TO ESTHER 9:29

STUDY NOTES FOR ESTHER 10

STUDY NOTE FOR ESTHER 10:1–3 The epilogue mirrors the introductory statements about the reign of Ahasuerus (1:1, 2). Though the Lord granted the Jews relief from impending annihilation, the political structures of the world continue to dominate their lives. The salvation of God’s people is not yet complete, even though they now have a powerful advocate in the royal court. True deliverance awaits the coming of one able to do far more than Esther and Mordecai.

10:1 The extent of Ahasuerus’s power is brought out by his ability to impose taxation throughout his land empire and on the cities of the eastern Mediterranean, such as those of the Phoenicians, whose economies were based on maritime trade. BACK TO ESTHER 10:1

STUDY NOTE FOR ESTHER 10:2 the Book of the Chronicles. The historicity of the narrative is emphasized by citing Persian official records as sources of further information about Ahasuerus and the status he conferred on Mordecai, who continued to work within the official structures of the empire. For some reason, Esther’s name is not included in the postscript. BACK TO ESTHER 10:2

STUDY NOTE FOR ESTHER 10:3 Mordecai is esteemed as an ideal Jewish statesman, recalling the status of Joseph (Gen. 41:40) and Daniel (Dan. 2:48; 5:29; 6:28). His importance as a model for the Jews and in the establishment of Purim is acknowledged in the apocryphal book of Maccabees, where Purim is called “the day before Mordecai’s day” (2 Macc. 15:36). BACK TO ESTHER 10:3

FOOTNOTES FOR ESTHER 1

1 Or rings

1 Or headdress

FOOTNOTES FOR ESTHER 2

1 Or headdress 2 Or suspended on a stake

FOOTNOTES FOR ESTHER 3

1 A talent was about 75 pounds or 34 kilograms

FOOTNOTES FOR ESTHER 5

1 Or stake; twice in this verse 2 A cubit was about 18 inches or 45 centimeters

FOOTNOTES FOR ESTHER 6

3 Bigthana is an alternate spelling of Bigthan (see 2:21) 4 Or suspended on a stake 5 Or headdress

FOOTNOTES FOR ESTHER 7

1 Hebrew whose heart has filled him 2 Or stake; also verse 10 3 A cubit was about 18 inches or 45 centimeters

FOOTNOTES FOR ESTHER 8

1 Or stake

1 Or headdress

FOOTNOTES FOR ESTHER 9

2 Or stake

1 Or suspended on a stake

INTRODUCTION to

Hebrew Poetry

Broadly speaking, the Old Testament contains two kinds of literature: prose and poetry. Modern translations aid the reader by distinguishing prose from poetry in the way they lay out the text. A glance at a text, such as Job 42, shows the difference: vv. 2–6 are poetry while vv. 7–17 are prose. In this short introduction to Hebrew poetry, the features that distinguish poetry from prose will be discussed.

At the start, it is helpful to understand the basic parts of a Hebrew poem: the colon, the line, and the strophe. The majority of Hebrew poetic lines are made up of two segments or cola (sg. colon) and are referred to as bicola (sg. bicolon). In most English translations, the beginning of the second segment is marked by single indentation. So, for example, Psalm 1:2 would be printed like this:

but his delight is in the law of the Lord,

and on his law he meditates day and night.

If there is not enough space in the column to print an entire colon on one line, a third level of indentation will be used. So, for example, Psalm 1:2 might be printed like this:

but his delight is in the law

of the Lord,

and on his law he meditates

day and night.

Since this third level of indentation does not help in understanding the sense of the line and diminishes the aesthetic beauty of the printed page, a single-column edition of the Bible is the best for reading the poetic sections. Some Hebrew poetic lines are made up of three cola and are referred to as tricola (sg. tricolon). Ps. 5:2 is an example:

Give attention to the sound of my cry,

my King and my God,

for to you do I pray.

The monocolon is rare, but it does occur, as for example, at the end of Ps. 2:12:

Blessed are all who take refuge in him.

When more than one monocolon occurs within a strophe (see below), they are collectively referred to as monocola.

As prose sentences can be formed into paragraphs, poetic lines can be grouped into strophes. Modern translations indicate the beginning of a new strophe by placing additional line spacing before it (see, e.g., the extra line spacing in Ps. 1 before v. 3 and v. 5). Since each strophe typically contains one main idea, understanding the main idea of each strophe and the movement from one strophe to another aids in understanding the flow of thought in a Hebrew poem.

The two most prominent features of Hebrew poetry are parallelism and imagery. Parallelism and imagery also occur in prose but not with anything like the frequency found in poetry.

Parallelism refers to the correspondence that exists between the segments/cola of a poetic line. This correspondence can be on the level of grammar, which is inaccessible to those reading in translation, or on the level of meaning, which is discernible to a large extent by those reading in translation. Typically, a poet will say something similar twice with some sort of difference in the second colon. For example, in Ps. 19:1 the psalmist says:

The heavens declare the glory of God,

and the sky above proclaims his handiwork.

“Heavens” corresponds to “sky,” “declare” corresponds to “proclaims,” and “the glory of God” corresponds to “his handiwork.” What is “the glory of God” in this verse? The second colon provides the answer: “his handiwork.” The creation is “the glory of God” (see Ps. 104:31).

Rarely, there is no discernible difference in the second colon, and this is called synonymous or static parallelism, as in Ps. 117:1:

Praise the Lord, all nations!

Extol him, all peoples!

At other times the correspondence is one of opposition, and this is called antithetical parallelism, as in Prov. 10:1:

A wise son makes a glad father,

but a foolish son is a sorrow to his mother.

But most of the time there is some sort of movement from the first colon to the second, and this is called synthetic parallelism. Therefore, the task of the reader is to note the correspondences that hold the two cola together and then to discern the movement, the addition, or the emphasis found in the second colon so as to appreciate fully the meaning of the line.

Images are pictures of actions or things made out of words that poets use to grab readers’ emotions as well as to engage their minds and move their wills. Images work by creating associations between one thing and another so that readers feel and think about that “another” in a new way. Since the poetic images in the Bible come out of the ordinary life of ancient Israelites, the more that is known about ancient Israelite life, the more the images in the poetry will be grasped by readers and readers will be grasped by the images.

Images are a figurative use of language. Biblical poets use common figures, such as simile (the righteous are “like a tree;” Ps 1:3) and metaphor (“The Lord is my shepherd;” Ps 23:1). But other figures are used as well. Metonymy is a figure of speech that substitutes one word or phrase for another with which it is closely associated, such as “White House” for the President or “hand” for “help.” Ps. 5:9 uses “throat” for speech and “open grave” for stench when it says, “their throat is an open grave.” The sense is that “their speech stinks.” Synecdoche is a figure of speech that uses a part for the whole or the whole for a part, as in “all hands on deck” for “all sailors on deck.” In Ps. 44:6 the poet says, “For not in my bow do I trust, nor can my sword save me.” Here, bow and sword are synecdoche for weapons as a whole and for human resources on a deeper level. Hyperbole, the use of exaggeration for rhetorical effect, is another figure used by Hebrew poets. In Ps. 107:26 the poet says the waves of the sea “mounted up to heaven” to stress the severity of the storm. Understanding such figures helps readers to understand the text and apply it to their own lives. For example, while most of us are not tempted these days to trust in bows or swords, we are tempted to trust in our own human resources rather than in God.

Hebrew poets arranged the strophes in poems according to several patterns. The linear pattern (A B C D E) is the most common and the easiest to follow. Ps. 150 is a good example: Praise the Lord throughout the universe (v. 1), praise the Lord for his deeds (v. 2), praise the Lord with instruments (vv. 3–5), praise the Lord by all his creatures (v. 6). The parallel pattern (A B A B) in strophes works like parallelism in lines. Ps. 100 is a good example: Call to praise the Lord (vv. 1–2), reasons to praise the Lord (v. 3), call to praise the Lord (v. 4), and reasons to praise the Lord (v. 5). The symmetrical, concentric, or chiastic pattern uses the inversion of order (A B B A). Ps. 70 is a good example: Hurry to help (v. 1), curses on the wicked (vv. 2–3), blessings on the righteous (v. 4), hurry to help (v. 5). Understanding the pattern in a poem, then, helps readers understand the flow of thought.

Another structuring device used in Hebrew poems, which is often indicated in the margins or notes of translations, is the acrostic. In this type of composition, lines or strophes begin with successive letters of the alphabet. This technique helps in memorizing and teaching the text. It may also be a way of suggesting that the subject has been handled completely—i.e. “from A to Z” (e.g. Prov. 31:10–31). The outstanding example is Psalm 119, where each subsequent strophe is based on the subsequent letter of the Hebrew alphabet; other examples include Pss. 9, 10, 25, 34, 37, 111, 112, and 145.

Whether there is meter or rhythm in Hebrew poetry has been a subject of continuous debate. It seems established that there is at least one clearly defined meter—the qinah, or lament, having three beats in the first colon and then two in the second. But there is no general agreement about other proposed meters or even how meter would be measured. In any case, while the parallelism of ideas can be carried over and appreciated even in translation, meter is much harder to replicate in translation. The same as is true for poetic features like alliteration, rhyme, and other effects that depend on the sound of Hebrew words.

Poetry in general, and not just Hebrew poetry, is characterized by terseness, a compression of ideas, and an economy of expression. This means that transitions are often left out and the relationship of ideas is left for the reader to determine. For example, in the Psalms there are many confusing changes of subject that seem odd to modern readers, and ideas that seem unrelated may nevertheless occur next to each other in a Hebrew poem. But such difficulties and subtleties in the poetry of the Hebrew Bible can be regarded as a blessing in disguise, for good poetry rewards the effort expended to understand it as well as to memorize it.

The BOOK of

Job

TITLE

The book is named after its principal character. The linguistic etymology of Job’s name (originally a two-syllable word, i-yob; Ger. Hiob) is uncertain (see 1:1), but it is a well-attested form in the second millennium B.C. There seems to be a play on Job’s name; twice he says that God counts him as an enemy (oyeb), so the folk etymology would be something like “enemy” or “hostile.”

AUTHOR

The relationship between the opening narrative of the book (the prologue, chs. 1; 2) and the content of Job’s discussions with his friends (the dialogue, chs. 3–27) make clear that Job was not the author. Had Job known what took place in the divine council, there would have been no point to the debate over whether he brought on his sufferings by sinful conduct. Rather, God used a skillful poet from the covenant community to write this remarkable book. The language presents many challenges to the translator because of its poetic grammar and its rich vocabulary. We know that the author was an Israelite since he refers to God by the covenant name Yahweh, while Job and his companions (see 1:1) use such terms as “God” and “the Almighty” (12:9 is the only exception). The probability is that the poet used sources from patriarchal times, including some from Job himself, in composing the book.

DATE AND OCCASION

There are two considerations: when the incidents recorded took place, and when the current record was made. There is no precise answer to either. The events date from the patriarchal period and occur in a non-Israelite setting. We cannot specify when the author of Job lived and wrote, but the classical Hebrew of the prologue places him after 1500 B.C. The final form of the book may not have appeared until the era of Solomon or somewhat later, when Hebrew wisdom literature reached its zenith. The references to Job in Ezek. 14:14, 20 and the discovery of fragments from Job among the Dead Sea Scrolls have ruled out attempts to date Job as late as the second century B.C.

GENRE

Among the wisdom writings of the Old Testament, the book of Job stands with Ecclesiastes as a demonstration of the complexity of both wisdom and living skillfully. It provides another perspective to complement traditional wisdom as it wrestles with the suffering of a righteous individual alongside the affirmation that God is just and good. Sometimes called “retribution theology,” the simplistic version of this traditional or folk wisdom holds that good behavior is always rewarded and bad or immoral behavior is always punished, that the good succeed and the evil do not. Throughout the Wisdom Literature, we see the biblical authors wrestling with the temporal outworking of God’s justice and the question of suffering. Job, in particular, treats the subject with a frankness that is often baffling. The book does not suggest that there is an evil deity or that God’s power is limited. Instead it praises the Creator’s sovereignty, wisdom, and glory. That the God of Job is neither evil nor limited is seen in two portrayals of Job’s relationship with God.

The first is taken from the book’s prologue and epilogue. The prologue depicts Job’s submission to the divine will in the midst of suffering. There Job appears as a good man who trusts the goodness of his God. Finally, in the epilogue (42:7–17), God honors his trust by restoring him.

The second portrait in the poetic core of the book (chs. 3–42:6) shows Job’s indignation over his plight. He thinks that God has become his enemy and is unjustly afflicting him. Job comes to this conclusion because he knows that God is sovereign. If he believed in a limited deity, he would have no problem with God’s justice or goodness, since then he could not hold God responsible for every event, including his misfortune.

The superb literary artistry with which the material in the book is presented is universally acknowledged. Three main classifications have been proposed for the genre of Job: lawsuit, lament, and disputation. Lawsuit is supported by the use of legal language (e.g. 5:8; 13:3; 23:6) and procedures (e.g. ch. 32; 40:7, 8). This analysis focuses on Job as instituting proceedings against God. Initially an informal resolution is sought (chs. 4–14), and when that fails, more formal action is taken (chs. 15–31). After Job’s friends, who have acted as self-appointed advocates for God, fall silent and thereby concede the case, Elihu appeals against their decision (chs. 32–37). However, it takes direct divine intervention before Job withdraws his suit (40:5). Lament analyzes the book on the analogy of the lament psalms (see Introduction to Psalms: Genre). The laments found in chs. 3 and 29–31 support this approach. In Job the lament is presented in dramatic form with the friends’ intervention interpreted as extending comfort to the one in distress. Disputation uses the controversy dialogues recorded in ancient Near Eastern literature to elucidate the framework of Job, which obviously consists of a series of controversial interchanges between wisdom speakers. Their speeches are not primarily dialogue in which opponents’ viewpoints are taken up and answered. That may happen, but the disputation is closer to the presentation of a series of position papers to argue a particular case. However, while each of these interpretations reflects aspects of the book of Job, none provides an exhaustive analysis. Job is a unique and powerful literary creation precisely because it is a skillful blend of various genres. The book’s impact transcends its components.

LITERARY FEATURES

Compositions similar to the book of Job appear in Mesopotamian and Egyptian sources from Old Testament times. One (“A Dialogue about Human Misery”) is about a counselor who criticizes a sufferer for his impiety while the sufferer struggles over the character of the gods. Furthermore, the literary format of Job is not unique among documents from the ancient Near East, consisting of a prose prologue, a poetic dialogue, and finally a prose epilogue. But there is no other work dealing with the problem of human suffering in light of the transcendence and goodness of God that approaches the theological depth, literary sophistication, and practical application of the book of Job.

The author of Job was a literary craftsman and employed many techniques to convey his message. Two features are of special significance: irony and mythological language.

Irony occurs in various guises. Verbal irony is a figure of speech in which the intended meaning is the opposite of the literal sense conveyed by the words used (e.g., 12:2). It is also present in God’s questioning of Job (38:4, 5, 18, 21) where there is no doubt as to the answer that has to be given. Irony becomes sarcasm when it is uttered with the intention of distressing or hurting whoever is addressed.

More significant in Job is the use of dramatic irony, which occurs when an audience (or readership) knows in advance the outcome of a play (or narrative) while the characters involved do not. There may then be tension between a character’s understanding of his situation and that of the audience/reader. This is achieved in Job by the way in which the poetic dialogues are embedded within a prose framework. The prologue makes clear that Job is innocent of heinous wrongdoing, but this information is not available to his so-called comforters. Such dramatic irony heightens the presentation in various places (e.g., 3:23; 7:12).

Language borrowed from ancient Near Eastern mythology is found in various passages throughout the book (e.g., 3:8) but especially in the speeches of Job and of God. However, this use of images and idioms from the surrounding pagan cultural environment does not endorse their polytheistic beliefs regarding natural forces or superhuman entities any more than John Milton’s classical allusions in Paradise Lost indicate an acceptance of Greco-Roman mythology. The linguistic allusions are perhaps more than conventional figures of speech. They may in fact be employed to counter a mythological worldview and to emphasize the absolute supremacy of Yahweh, the covenant Lord of Israel and only true God.

CHARACTERISTICS AND PRIMARY THEMES

The book’s exploration of the themes associated with God’s purpose in human suffering unfolds as follows. In the prologue we view the God-Job relationship from the divine perspective. God chooses Job to be one of His suffering servants, an instrument through whom to accomplish a spiritual triumph: “Have you considered my servant Job?” (1:8, 2:3). Satan falsely accuses Job of serving God for the sake of material blessings (1:9–11). Job is given the high calling of remaining true to God even when everything is taken away and grim suffering becomes his daily lot. Will Job do as the Adversary predicts and curse God to His face? This is the question that drives the moving drama of the book as Job loses his initial confidence and sinks into despair. If Job remains faithful, God will show through Job that the Adversary is a liar.

While the prologue gives us the divine perspective, the central section of speeches presents the human perspective. As a human being Job is ignorant of what took place in the divine council. He struggles with a traditional view that all suffering is an immediate punishment of human sins, a simplistic retribution theology that is a perversion of Proverbs. Job’s counselors, like many others, consider the depth of Job’s suffering to be adequate evidence that his sin is great (see John 9:2).

As Job confronts the heartless counselors used by Satan to accuse him falsely, he says things for which he must later repent (42:5, 6). He knows the counselors are wrong, but he cannot understand how a pious person should suffer so much when the godless enjoy prosperity and health (12:6).

Like the psalmists, Job often complains to God in the language of legal disputes. Some of what Job says shocks his friends. While they say all the right things about God, they never say anything to Him. Job wrestles with God and tells Him every doubt and fear. His is a living relationship with God, while theirs consists of dead aphorisms. It is not so much what they say as how they apply it to Job that shows the arrogance of insisting that they know why Job is suffering. They are insensitive (13:4, 5; 16:2; 19:21) as well as shallow and presumptuous regarding divine things. Job has been falsely accused; he is not suffering for his sins, though he cannot avoid wondering about this. But even though he imagines God is angry with him, in his better moments he still believes God is just and will provide a redeemer (16:19–21; 19:23–27).

This hope becomes a reality when Job finally has the face-to-face audience with God that he requested (13:15–18; 31:35–37). When God appears in the storm (chs. 38–41), Job is not rebuked as one suffering for his sins but is humbled before the Lord as one whose ill-advised speech had obscured God’s purpose (38:2; 42:2, 3). God reveals Himself as Job’s friend, bringing him before the astonishing works of creation to show him that the one he has reproached is sovereign in goodness and power. Job recognizes that God is and remains his friend.

When his eyes have seen the Lord, and he has repented in dust and ashes, Job has come to understand that God on His throne is sovereign, and He rewards those who belong to Him despite times of pressure and pain. The reader learns that Job suffered, not because he was one of the worst of men but because he was one of the best, and that his ordeal glorified his God.

THEOLOGY OF JOB

From earliest times it has been evident that the Lord is “the Judge of all the earth” who does what is just (Gen. 18:25). God cannot condone human sin, and Job and his counselors agree that the wicked will receive punishment from on high. At its simplest, the retribution principle states the scriptural truth that God punishes the wicked and rewards the faithful (see Prov. 11:21; Gal. 6:7, 9). But an orthodox retribution principle does not specify when, or how speedily, God will act. Moreover, it is to go beyond the teaching of Scripture to employ the retribution principle in reverse and make the simplistic conclusion that those who at present experience great misfortune or affliction are thereby proven to be great sinners (see Luke 13:1–5; John 9:1–3). This, however, is the logic that Job’s counselors employ: they witness his intense agony, and their theology leads them to infer that Job greatly sinned. These wisdom teachers overextend the applicability of the retribution principle so as to have a theology with no loose ends. For them, suffering is punishment or chastisement. They see no place for innocent suffering, which would attribute unworthiness to God for allowing it to happen. They are determined to defend God, and they do utter many high sentiments regarding Him. What they say, however, is dismissive and condescending as regards Job. They cannot (or will not) grasp the nature of his predicament. Moreover, their approach binds God to their understanding of the world and leaves no room for grace.

Against the conclusions of his friends, Job solemnly and repeatedly protests, but he can no more explain his situation than his friends can, for they all share the same basic presuppositions. Job never doubts the existence of God, and he remains convinced that God is just. But he cannot reconcile that with what was happening to him. Even so, Job differs from the counselors in that he has no doubts about his personal integrity. Consequently, he is led to question the adequacy of God’s administration of justice (see 9:21–24; 12:4–6; 24:12; 40:8). To ask why there is unmerited suffering is not wrong, but to demand that God provide an explanation for all that He does is. God’s ways are more complex than human understanding. Human beings must take care not to challenge God’s sovereignty or assume that their finite discernment is greater than it really is.

JOB IN THE LARGER STORY OF THE BIBLE

Job’s setting in the patriarchal world reminds us that the tensions and agonies of human existence stretch back to the earliest times. Though the world is still divinely controlled, it is no longer the world it was originally intended to be. Anomalies and enigmas abound through the presence of sin and the (divinely limited) activities of Satan. The book does not seek to explain how these factors interact and contribute to the progress of the divine plan of redemption. Instead, it focuses on exploring how to live faithfully through dark hours of suffering, weakness, and trial. The advice and encouragement it gives in this regard remain a priceless legacy until the consummation.

CHRIST IN JOB

In the midst of Job’s struggle to understand God’s providence in his life, he becomes aware of his need of a mediatorial figure, a redeemer, to stand between God and himself (see 16:19–21; 19:25–27; 33:23). Even so, it does not appear that Job ever becomes aware of how his deeply felt longing will finally be realized. That realization, of course, is found only in Christ.

In one aspect of his experience, however, Job does foreshadow Christ. He is an innocent sufferer caught up in the tension and enmity of the struggle between the forces of good and evil. He cries out to God in his desolation and is exposed to the bewildering dereliction of receiving no reply (see Ps. 22:1, 2). But through that darkness he comes to know God in a fuller and more intimate fashion. Might it not in measure be said of Job, as our Lord said of Abraham, that he rejoiced to see Christ’s day? “He saw it and was glad” (John 8:56).

HISTORY OF INTERPRETATION

The church has often emphasized only the message of the prologue and epilogue because it is easier to understand than the dialogues. The reference of James 5:11 to the “steadfastness” of Job is not based on a shallow interpretation that ignores the central section of dialogues. James does not stress Job’s passivity but his perseverance and, with it, God’s compassion and mercy in accomplishing His purposes. God’s purpose in Job’s suffering is the key to understanding the seeming discrepancy between the tranquil Job of the prologue (chs. 1; 2) and the raging Job of the central section. God’s purpose is complex, involving more than one question of faith.

Over the centuries there has been ongoing fascination with the enigmas of human life and suffering as portrayed in Job. Many commentators have contributed significantly to our understanding of this complex work—none more so than John Calvin, who preached 159 sermons on the book. But none has exhausted the analysis of Job, and what is said often closely reflects the presuppositions that the generation represented by the expositor brings to this complex text.

OUTLINE OF JOB

I. PROLOGUE (1:1–2:13)

A. Job Blessed and Blameless (1:1–5)

B. Job Tested (1:6–2:13)

1. Satan accuses Job (1:6–12)

2. Job’s commitment despite tragedy (1:13–22)

3. Satan accuses Job again (2:1–6)

4. Job’s faith despite personal suffering (2:7–10)

5. The arrival of the counselors (2:11–13)

II. DIALOGUE (CHS. 3–27)

A. Job’s Opening Lament (ch. 3)

B. The First Cycle of Speeches (chs. 4–14)

1. Eliphaz’s first speech (chs. 4; 5)

2. Job’s first reply to Eliphaz (chs. 6; 7)

3. Bildad’s first speech (ch. 8)

4. Job’s first reply to Bildad (chs. 9; 10)

5. Zophar’s first speech (ch. 11)

6. Job’s first reply to Zophar (chs. 12–14)

C. The Second Cycle of Speeches (chs. 15–21)

1. Eliphaz’s second speech (ch. 15)

2. Job’s second reply to Eliphaz (chs. 16; 17)

3. Bildad’s second speech (ch. 18)

4. Job’s second reply to Bildad (ch. 19)

5. Zophar’s second speech (ch. 20)

6. Job’s second reply to Zophar (ch. 21)

D. The Third Cycle of Speeches (chs. 22–26)

1. Eliphaz’s third speech (ch. 22)

2. Job’s third reply to Eliphaz (chs. 23; 24)

3. Bildad’s third speech (ch. 25)

4. Job’s third reply to Eliphaz (ch. 26)

E. Job’s Concluding Discourse (chs. 27; 28)

1. Job asserts his integrity (ch. 27)

2. True wisdom’s source (ch. 28)

III. MONOLOGUES (29:1–42:6)

A. Job’s Final Oration (chs. 29–31)

1. Past blessing, honor, and personal benevolence (ch. 29)

2. Present dishonor and suffering and no benevolence (ch. 30)

3. Job’s protestation of innocence (ch. 31)

B. Elihu’s Speeches (chs. 32–37)

1. Introduction of Elihu (32:1–5)

2. Elihu’s first speech (32:6–33:33)

3. Elihu’s second speech (ch. 34)

4. Elihu’s third speech (ch. 35)

5. Elihu’s fourth speech (chs. 36; 37)

C. The Lord’s Responses and Job’s Reaction (38:1–42:6)

1. The Lord’s first speech (38:1–40:2)

2. Job’s humble reaction (40:3–5)

3. The Lord’s second speech (40:6–41:34)

4. Job’s repentant reaction (42:1–6)

IV. EPILOGUE (42:7–17)

A. Job Affirmed (42:7–9)

B. Job Restored (42:10–17)

JOB’S CHARACTER AND WEALTH

1  There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil. [2] There were born to him seven sons and three daughters. [3] He possessed 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys, and very many servants, so that this man was the greatest of all the people of the east. [4] His sons used to go and hold a feast in the house of each one on his day, and they would send and invite their three sisters to eat and drink with them. [5] And when the days of the feast had run their course, Job would send and consecrate them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, “It may be that my children have sinned, and cursed [1] God in their hearts.” Thus Job did continually.

SATAN ALLOWED TO TEST JOB

[6] Now there was a day when the sons of God came to present themselves before the LORD, and Satan [2] also came among them. [7] The LORD said to Satan, “From where have you come?” Satan answered the LORD and said, “From going to and fro on the earth, and from walking up and down on it.” [8] And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?” [9] Then Satan answered the LORD and said, “Does Job fear God for no reason? [10] Have you not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. [11] But stretch out your hand and touch all that he has, and he will curse you to your face.” [12] And the LORD said to Satan, “Behold, all that he has is in your hand. Only against him do not stretch out your hand.” So Satan went out from the presence of the LORD.

SATAN

In Scripture, the term Satan means “adversary.” We know him as the devil. He is a high angelic creature who, before the creation of the human race, rebelled against God and has since battled with human beings and God. He is called the prince of darkness, the father of lies, the accuser, and the beguiling serpent. The real portrait is nothing like the horned, trident-bearing, comedic adversary to which we have become accustomed. That image, at least in part, arose out of the medieval church. The silly picture of Satan was intentionally created by the church in order to poke fun at him. The church was convinced that an effective ploy to withstand Satan was to insult him. His most vulnerable part was seen as his pride. To attack his pride was seen as an effective way to repel him.

The biblical view of Satan is far more sophisticated. He appears as an “angel of light.” That image points to Satan’s clever ability to manifest himself under the appearance of good. Satan is subtle, beguiling, and crafty. He speaks with eloquence; his appearance is stunning. The prince of darkness wears a cloak of light. Scripture also speaks of Satan as a roaring lion, seeking whom he may devour. Christ is also referred to as a lion, the Lion of Judah. He is a redeemer, the anti-lion and devourer. Both images speak of strength.

How, then, should the believer react to Satan? On the one hand Satan is indeed fearsome. In 1 Peter 5:8 we are told that “your adversary the devil walks about like a roaring lion, seeking whom he may devour.” The believer is not to respond, however, in sheer terror. Satan may be stronger than we are, but Christ is stronger than Satan. The Bible declares, “He who is in you is greater than he who is in the world” (1 John 4:4). Satan is, after all, a creature. He is finite and limited. He is limited in space and time. He cannot be in more than one place at a time. He is never to be regarded in any way as an equal with God. Satan is a higher order of being than humans; he is a fallen angel. But he is not divine. He has more power than earthly creatures but infinitely less power than almighty God.

SATAN TAKES JOB’S PROPERTY AND CHILDREN

[13] Now there was a day when his sons and daughters were eating and drinking wine in their oldest brother’s house, 14 and there came a messenger to Job and said, “The oxen were plowing and the donkeys feeding beside them, [15] and the Sabeans fell upon them and took them and struck down the servants [1] with the edge of the sword, and I alone have escaped to tell you.” 16 While he was yet speaking, there came another and said, “The fire of God fell from heaven and burned up the sheep and the servants and consumed them, and I alone have escaped to tell you.” [17] While he was yet speaking, there came another and said, “The Chaldeans formed three groups and made a raid on the camels and took them and struck down the servants with the edge of the sword, and I alone have escaped to tell you.” 18 While he was yet speaking, there came another and said, “Your sons and daughters were eating and drinking wine in their oldest brother’s house, 19 and behold, a great wind came across the wilderness and struck the four corners of the house, and it fell upon the young people, and they are dead, and I alone have escaped to tell you.”

[20] Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. 21 And he said, “Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.”

22 In all this Job did not sin or charge God with wrong.

SATAN ATTACKS JOB’S HEALTH

2  Again there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them to present himself before the LORD. 2 And the LORD said to Satan, “From where have you come?” Satan answered the LORD and said, “From going to and fro on the earth, and from walking up and down on it.” [3] And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil? He still holds fast his integrity, although you incited me against him to destroy him without reason.” [4] Then Satan answered the LORD and said, “Skin for skin! All that a man has he will give for his life. 5 But stretch out your hand and touch his bone and his flesh, and he will curse you to your face.” [6] And the LORD said to Satan, “Behold, he is in your hand; only spare his life.”

[7] So Satan went out from the presence of the LORD and struck Job with loathsome sores from the sole of his foot to the crown of his head. [8] And he took a piece of broken pottery with which to scrape himself while he sat in the ashes.

[9] Then his wife said to him, “Do you still hold fast your integrity? Curse God and die.” [10] But he said to her, “You speak as one of the foolish women would speak. Shall we receive good from God, and shall we not receive evil?” [1] In all this Job did not sin with his lips.

JOB’S THREE FRIENDS

[11] Now when Job’s three friends heard of all this evil that had come upon him, they came each from his own place, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They made an appointment together to come to show him sympathy and comfort him. [12] And when they saw him from a distance, they did not recognize him. And they raised their voices and wept, and they tore their robes and sprinkled dust on their heads toward heaven. [13] And they sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great.

JOB LAMENTS HIS BIRTH

3  After this Job opened his mouth and cursed the day of his birth. 2 And Job said:

[3] “Let the day perish on which I was born,

and the night that said,

‘A man is conceived.’

[4] Let that day be darkness!

May God above not seek it,

nor light shine upon it.

5 Let gloom and deep darkness claim it.

Let clouds dwell upon it;

let the blackness of the day terrify it.

6 That night—let thick darkness seize it!

Let it not rejoice among the days of the year;

let it not come into the number of the months.

[7] Behold, let that night be barren;

let no joyful cry enter it.

[8] Let those curse it who curse the day,

who are ready to rouse up Leviathan.

[9] Let the stars of its dawn be dark;

let it hope for light, but have none,

nor see the eyelids of the morning,

10 because it did not shut the doors of my mother’s womb,

nor hide trouble from my eyes.

[11] “Why did I not die at birth,

come out from the womb and expire?

[12] Why did the knees receive me?

Or why the breasts, that I should nurse?

[13] For then I would have lain down and been quiet;

I would have slept; then I would have been at rest,

14 with kings and counselors of the earth

who rebuilt ruins for themselves,

15 or with princes who had gold,

who filled their houses with silver.

[16] Or why was I not as a hidden stillborn child,

as infants who never see the light?

[17] There the wicked cease from troubling,

and there the weary are at rest.

18 There the prisoners are at ease together;

they hear not the voice of the taskmaster.

19 The small and the great are there,

and the slave is free from his master.

[20] “Why is light given to him who is in misery,

and life to the bitter in soul,

21 who long for death, but it comes not,

and dig for it more than for hidden treasures,

22 who rejoice exceedingly

and are glad when they find the grave?

23 Why is light given to a man whose way is hidden,

whom God has hedged in?

24 For my sighing comes instead of [1] my bread,

and my groanings are poured out like water.

[25] For the thing that I fear comes upon me,

and what I dread befalls me.

26 I am not at ease, nor am I quiet;

I have no rest, but trouble comes.”

ELIPHAZ SPEAKS: THE INNOCENT PROSPER

4  Then Eliphaz the Temanite answered and said:

[2] “If one ventures a word with you, will you be impatient?

Yet who can keep from speaking?

3 Behold, you have instructed many,

and you have strengthened the weak hands.

4 Your words have upheld him who was stumbling,

and you have made firm the feeble knees.

5 But now it has come to you, and you are impatient;

it touches you, and you are dismayed.

[6] Is not your fear of God [2] your confidence,

and the integrity of your ways your hope?

[7] “Remember: who that was innocent ever perished?

Or where were the upright cut off?

[8] As I have seen, those who plow iniquity

and sow trouble reap the same.

9 By the breath of God they perish,

and by the blast of his anger they are consumed.

[10] The roar of the lion, the voice of the fierce lion,

the teeth of the young lions are broken.

[11] The strong lion perishes for lack of prey,

and the cubs of the lioness are scattered.

[12] “Now a word was brought to me stealthily;

my ear received the whisper of it.

13 Amid thoughts from visions of the night,

when deep sleep falls on men,

14 dread came upon me, and trembling,

which made all my bones shake.

15 A spirit glided past my face;

the hair of my flesh stood up.

16 It stood still,

but I could not discern its appearance.

A form was before my eyes;

there was silence, then I heard a voice:

[17] ‘Can mortal man be in the right before [1] God?

Can a man be pure before his Maker?

[18] Even in his servants he puts no trust,

and his angels he charges with error;

[19] how much more those who dwell in houses of clay,

whose foundation is in the dust,

who are crushed like the moth.

20 Between morning and evening they are beaten to pieces;

they perish forever without anyone regarding it.

[21] Is not their tent-cord plucked up within them,

do they not die, and that without wisdom?’

5  “Call now; is there anyone who will answer you?

To which of the holy ones will you turn?

[2] Surely vexation kills the fool,

and jealousy slays the simple.

[3] I have seen the fool taking root,

but suddenly I cursed his dwelling.

[4] His children are far from safety;

they are crushed in the gate,

and there is no one to deliver them.

5 The hungry eat his harvest,

and he takes it even out of thorns, [2]

and the thirsty pant [3] after his [4] wealth.

[6] For affliction does not come from the dust,

nor does trouble sprout from the ground,

[7] but man is born to trouble

as the sparks fly upward.

[8] “As for me, I would seek God,

and to God would I commit my cause,

9 who does great things and unsearchable,

marvelous things without number:

10 he gives rain on the earth

and sends waters on the fields;

11 he sets on high those who are lowly,

and those who mourn are lifted to safety.

12 He frustrates the devices of the crafty,

so that their hands achieve no success.

[13] He catches the wise in their own craftiness,

and the schemes of the wily are brought to a quick end.

14 They meet with darkness in the daytime

and grope at noonday as in the night.

[15] But he saves the needy from the sword of their mouth

and from the hand of the mighty.

16 So the poor have hope,

and injustice shuts her mouth.

[17] “Behold, blessed is the one whom God reproves;

therefore despise not the discipline of the Almighty.

18 For he wounds, but he binds up;

he shatters, but his hands heal.

[19] He will deliver you from six troubles;

in seven no evil [1] shall touch you.

20 In famine he will redeem you from death,

and in war from the power of the sword.

21 You shall be hidden from the lash of the tongue,

and shall not fear destruction when it comes.

22 At destruction and famine you shall laugh,

and shall not fear the beasts of the earth.

[23] For you shall be in league with the stones of the field,

and the beasts of the field shall be at peace with you.

24 You shall know that your tent is at peace,

and you shall inspect your fold and miss nothing.

[25] You shall know also that your offspring shall be many,

and your descendants as the grass of the earth.

[26] You shall come to your grave in ripe old age,

like a sheaf gathered up in its season.

[27] Behold, this we have searched out; it is true.

Hear, and know it for your good.” [1]

JOB REPLIES: MY COMPLAINT IS JUST

6  Then Job answered and said:

[2] “Oh that my vexation were weighed,

and all my calamity laid in the balances!

[3] For then it would be heavier than the sand of the sea;

therefore my words have been rash.

[4] For the arrows of the Almighty are in me;

my spirit drinks their poison;

the terrors of God are arrayed against me.

[5] Does the wild donkey bray when he has grass,

or the ox low over his fodder?

[6] Can that which is tasteless be eaten without salt,

or is there any taste in the juice of the mallow? [2]

[7] My appetite refuses to touch them;

they are as food that is loathsome to me. [3]

[8] “Oh that I might have my request,

and that God would fulfill my hope,

[9] that it would please God to crush me,

that he would let loose his hand and cut me off!

[10] This would be my comfort;

I would even exult [4] in pain unsparing,

for I have not denied the words of the Holy One.

[11] What is my strength, that I should wait?

And what is my end, that I should be patient?

12 Is my strength the strength of stones, or is my flesh bronze?

13 Have I any help in me,

when resource is driven from me?

[14] “He who withholds [1] kindness from a friend

forsakes the fear of the Almighty.

[15] My brothers are treacherous as a torrent-bed,

as torrential streams that pass away,

16 which are dark with ice,

and where the snow hides itself.

17 When they melt, they disappear;

when it is hot, they vanish from their place.

18 The caravans turn aside from their course;

they go up into the waste and perish.

19 The caravans of Tema look,

the travelers of Sheba hope.

20 They are ashamed because they were confident;

they come there and are disappointed.

[21] For you have now become nothing;

you see my calamity and are afraid.

22 Have I said, ‘Make me a gift’?

Or, ‘From your wealth offer a bribe for me’?

23 Or, ‘Deliver me from the adversary’s hand’?

Or, ‘Redeem me from the hand of the ruthless’?

[24] “Teach me, and I will be silent;

make me understand how I have gone astray.

[25] How forceful are upright words!

But what does reproof from you reprove?

26 Do you think that you can reprove words,

when the speech of a despairing man is wind?

[27] You would even cast lots over the fatherless,

and bargain over your friend.

28 “But now, be pleased to look at me,

for I will not lie to your face.

[29] Please turn; let no injustice be done.

Turn now; my vindication is at stake.

[30] Is there any injustice on my tongue?

Cannot my palate discern the cause of calamity?

JOB CONTINUES: MY LIFE HAS NO HOPE

7  “Has not man a hard service on earth,

and are not his days like the days of a hired hand?

2 Like a slave who longs for the shadow,

and like a hired hand who looks for his wages,

3 so I am allotted months of emptiness,

and nights of misery are apportioned to me.

4 When I lie down I say, ‘When shall I arise?’

But the night is long,

and I am full of tossing till the dawn.

[5] My flesh is clothed with worms and dirt;

my skin hardens, then breaks out afresh.

[6] My days are swifter than a weaver’s shuttle

and come to their end without hope.

[7] “Remember that my life is a breath;

my eye will never again see good.

8 The eye of him who sees me will behold me no more;

while your eyes are on me, I shall be gone.

[9] As the cloud fades and vanishes,

so he who goes down to Sheol does not come up;

10 he returns no more to his house,

nor does his place know him anymore.

[11] “Therefore I will not restrain my mouth;

I will speak in the anguish of my spirit;

I will complain in the bitterness of my soul.

[12] Am I the sea, or a sea monster,

that you set a guard over me?

13 When I say, ‘My bed will comfort me,

my couch will ease my complaint,’

[14] then you scare me with dreams

and terrify me with visions,

[15] so that I would choose strangling

and death rather than my bones.

[16] I loathe my life; I would not live forever.

Leave me alone, for my days are a breath.

[17] What is man, that you make so much of him,

and that you set your heart on him,

[18] visit him every morning

and test him every moment?

19 How long will you not look away from me,

nor leave me alone till I swallow my spit?

[20] If I sin, what do I do to you, you watcher of mankind?

Why have you made me your mark?

Why have I become a burden to you?

[21] Why do you not pardon my transgression

and take away my iniquity?

For now I shall lie in the earth;

you will seek me, but I shall not be.”

BILDAD SPEAKS: JOB SHOULD REPENT

8  Then Bildad the Shuhite answered and said:

[2] “How long will you say these things,

and the words of your mouth be a great wind?

[3] Does God pervert justice?

Or does the Almighty pervert the right?

[4] If your children have sinned against him,

he has delivered them into the hand of their transgression.

5 If you will seek God

and plead with the Almighty for mercy,

[6] if you are pure and upright,

surely then he will rouse himself for you

and restore your rightful habitation.

7 And though your beginning was small,

your latter days will be very great.

[8] “For inquire, please, of bygone ages,

and consider what the fathers have searched out.

9 For we are but of yesterday and know nothing,

for our days on earth are a shadow.

10 Will they not teach you and tell you

and utter words out of their understanding?

[11] “Can papyrus grow where there is no marsh?

Can reeds flourish where there is no water?

12 While yet in flower and not cut down,

they wither before any other plant.

[13] Such are the paths of all who forget God;

the hope of the godless shall perish.

[14] His confidence is severed,

and his trust is a spider’s web. [1]

[15] He leans against his house, but it does not stand;

he lays hold of it, but it does not endure.

[16] He is a lush plant before the sun,

and his shoots spread over his garden.

17 His roots entwine the stone heap;

he looks upon a house of stones.

18 If he is destroyed from his place,

then it will deny him, saying, ‘I have never seen you.’

19 Behold, this is the joy of his way,

and out of the soil others will spring.

[20] “Behold, God will not reject a blameless man,

nor take the hand of evildoers.

21 He will yet fill your mouth with laughter,

and your lips with shouting.

22 Those who hate you will be clothed with shame,

and the tent of the wicked will be no more.”

JOB REPLIES: THERE IS NO ARBITER

9  Then Job answered and said:

[2] “Truly I know that it is so:

But how can a man be in the right before God?

[3] If one wished to contend with him,

one could not answer him once in a thousand times.

[4] He is wise in heart and mighty in strength

—who has hardened himself against him, and succeeded?—

5 he who removes mountains, and they know it not,

when he overturns them in his anger,

[6] who shakes the earth out of its place,

and its pillars tremble;

[7] who commands the sun, and it does not rise;

who seals up the stars;

[8] who alone stretched out the heavens

and trampled the waves of the sea;

[9] who made the Bear and Orion,

the Pleiades and the chambers of the south;

10 who does great things beyond searching out,

and marvelous things beyond number.

[11] Behold, he passes by me, and I see him not;

he moves on, but I do not perceive him.

[12] Behold, he snatches away; who can turn him back?

Who will say to him, ‘What are you doing?’

[13] “God will not turn back his anger;

beneath him bowed the helpers of Rahab.

14 How then can I answer him,

choosing my words with him?

[15] Though I am in the right, I cannot answer him;

I must appeal for mercy to my accuser. [1]

16 If I summoned him and he answered me,

I would not believe that he was listening to my voice.

17 For he crushes me with a tempest

and multiplies my wounds without cause;

18 he will not let me get my breath,

but fills me with bitterness.

19 If it is a contest of strength, behold, he is mighty!

If it is a matter of justice, who can summon him? [2]

20 Though I am in the right, my own mouth would condemn me;

though I am blameless, he would prove me perverse.

[21] I am blameless; I regard not myself;

I loathe my life.

22 It is all one; therefore I say,

‘He destroys both the blameless and the wicked.’

23 When disaster brings sudden death,

he mocks at the calamity [1] of the innocent.

[24] The earth is given into the hand of the wicked;

he covers the faces of its judges—

if it is not he, who then is it?

[25] “My days are swifter than a runner;

they flee away; they see no good.

26 They go by like skiffs of reed,

like an eagle swooping on the prey.

27 If I say, ‘I will forget my complaint,

I will put off my sad face, and be of good cheer,’

28 I become afraid of all my suffering,

for I know you will not hold me innocent.

29 I shall be condemned;

why then do I labor in vain?

[30] If I wash myself with snow

and cleanse my hands with lye,

31 yet you will plunge me into a pit,

and my own clothes will abhor me.

32 For he is not a man, as I am, that I might answer him,

that we should come to trial together.

[33] There is no [2] arbiter between us,

who might lay his hand on us both.

34 Let him take his rod away from me,

and let not dread of him terrify me.

35 Then I would speak without fear of him,

for I am not so in myself.

JOB CONTINUES: A PLEA TO GOD

10  “I loathe my life;

I will give free utterance to my complaint;

I will speak in the bitterness of my soul.

[2] I will say to God, Do not condemn me;

let me know why you contend against me.

[3] Does it seem good to you to oppress,

to despise the work of your hands

and favor the designs of the wicked?

[4] Have you eyes of flesh?

Do you see as man sees?

5 Are your days as the days of man,

or your years as a man’s years,

6 that you seek out my iniquity

and search for my sin,

7 although you know that I am not guilty,

and there is none to deliver out of your hand?

[8] Your hands fashioned and made me,

and now you have destroyed me altogether.

9 Remember that you have made me like clay;

and will you return me to the dust?

10 Did you not pour me out like milk

and curdle me like cheese?

11 You clothed me with skin and flesh,

and knit me together with bones and sinews.

12 You have granted me life and steadfast love,

and your care has preserved my spirit.

[13] Yet these things you hid in your heart;

I know that this was your purpose.

[14] If I sin, you watch me

and do not acquit me of my iniquity.

[15] If I am guilty, woe to me!

If I am in the right, I cannot lift up my head,

for I am filled with disgrace

and look on my affliction.

[16] And were my head lifted up, [1] you would hunt me like a lion

and again work wonders against me.

17 You renew your witnesses against me

and increase your vexation toward me;

you bring fresh troops against me.

[18] “Why did you bring me out from the womb?

Would that I had died before any eye had seen me

19 and were as though I had not been,

carried from the womb to the grave.

20 Are not my days few?

Then cease, and leave me alone, that I may find a little cheer

[21] before I go—and I shall not return—

to the land of darkness and deep shadow,

22 the land of gloom like thick darkness,

like deep shadow without any order,

where light is as thick darkness.”

ZOPHAR SPEAKS: YOU DESERVE WORSE

11  Then Zophar the Naamathite answered and said:

[2] “Should a multitude of words go unanswered,

and a man full of talk be judged right?

3 Should your babble silence men,

and when you mock, shall no one shame you?

[4] For you say, ‘My doctrine is pure,

and I am clean in God’s [1] eyes.’

5 But oh, that God would speak

and open his lips to you,

[6] and that he would tell you the secrets of wisdom!

For he is manifold in understanding. [2]

Know then that God exacts of you less than your guilt deserves.

[7] “Can you find out the deep things of God?

Can you find out the limit of the Almighty?

8 It is higher than heaven [3]—what can you do?

Deeper than Sheol—what can you know?

9 Its measure is longer than the earth

and broader than the sea.

10 If he passes through and imprisons

and summons the court, who can turn him back?

[11] For he knows worthless men;

when he sees iniquity, will he not consider it?

[12] But a stupid man will get understanding

when a wild donkey’s colt is born a man!

[13] “If you prepare your heart,

you will stretch out your hands toward him.

[14] If iniquity is in your hand, put it far away,

and let not injustice dwell in your tents.

[15] Surely then you will lift up your face without blemish;

you will be secure and will not fear.

16 You will forget your misery;

you will remember it as waters that have passed away.

17 And your life will be brighter than the noonday;

its darkness will be like the morning.

18 And you will feel secure, because there is hope;

you will look around and take your rest in security.

19 You will lie down, and none will make you afraid;

many will court your favor.

[20] But the eyes of the wicked will fail;

all way of escape will be lost to them,

and their hope is to breathe their last.”

JOB REPLIES: THE LORD HAS DONE THIS

12  Then Job answered and said:

[2] “No doubt you are the people,

and wisdom will die with you.

3 But I have understanding as well as you;

I am not inferior to you.

Who does not know such things as these?

[4] I am a laughingstock to my friends;

I, who called to God and he answered me,

a just and blameless man, am a laughingstock.

5 In the thought of one who is at ease there is contempt for misfortune;

it is ready for those whose feet slip.

[6] The tents of robbers are at peace,

and those who provoke God are secure,

who bring their god in their hand. [1]

[7] “But ask the beasts, and they will teach you;

the birds of the heavens, and they will tell you;

[8] or the bushes of the earth, [1] and they will teach you;

and the fish of the sea will declare to you.

[9] Who among all these does not know

that the hand of the LORD has done this?

10 In his hand is the life of every living thing

and the breath of all mankind.

11 Does not the ear test words

as the palate tastes food?

[12] Wisdom is with the aged,

and understanding in length of days.

[13] “With God [2] are wisdom and might;

he has counsel and understanding.

14 If he tears down, none can rebuild;

if he shuts a man in, none can open.

15 If he withholds the waters, they dry up;

if he sends them out, they overwhelm the land.

16 With him are strength and sound wisdom;

the deceived and the deceiver are his.

17 He leads counselors away stripped,

and judges he makes fools.

18 He looses the bonds of kings

and binds a waistcloth on their hips.

19 He leads priests away stripped

and overthrows the mighty.

20 He deprives of speech those who are trusted

and takes away the discernment of the elders.

21 He pours contempt on princes

and loosens the belt of the strong.

22 He uncovers the deeps out of darkness

and brings deep darkness to light.

23 He makes nations great, and he destroys them;

he enlarges nations, and leads them away.

[24] He takes away understanding from the chiefs of the people of the earth

and makes them wander in a trackless waste.

[25] They grope in the dark without light,

and he makes them stagger like a drunken man.

JOB CONTINUES: STILL I WILL HOPE IN GOD

13  “Behold, my eye has seen all this,

my ear has heard and understood it.

2 What you know, I also know;

I am not inferior to you.

[3] But I would speak to the Almighty,

and I desire to argue my case with God.

4 As for you, you whitewash with lies;

worthless physicians are you all.

5 Oh that you would keep silent,

and it would be your wisdom!

6 Hear now my argument

and listen to the pleadings of my lips.

7 Will you speak falsely for God

and speak deceitfully for him?

8 Will you show partiality toward him?

Will you plead the case for God?

9 Will it be well with you when he searches you out?

Or can you deceive him, as one deceives a man?

10 He will surely rebuke you

if in secret you show partiality.

11 Will not his majesty terrify you,

and the dread of him fall upon you?

[12] Your maxims are proverbs of ashes;

your defenses are defenses of clay.

[13] “Let me have silence, and I will speak,

and let come on me what may.

[14] Why should I take my flesh in my teeth

and put my life in my hand?

[15] Though he slay me, I will hope in him; [1]

yet I will argue my ways to his face.

16 This will be my salvation,

that the godless shall not come before him.

17 Keep listening to my words,

and let my declaration be in your ears.

18 Behold, I have prepared my case;

I know that I shall be in the right.

19 Who is there who will contend with me?

For then I would be silent and die.

[20] Only grant me two things,

then I will not hide myself from your face:

[21] withdraw your hand far from me,

and let not dread of you terrify me.

22 Then call, and I will answer;

or let me speak, and you reply to me.

[23] How many are my iniquities and my sins?

Make me know my transgression and my sin.

[24] Why do you hide your face

and count me as your enemy?

[25] Will you frighten a driven leaf

and pursue dry chaff?

[26] For you write bitter things against me

and make me inherit the iniquities of my youth.

27 You put my feet in the stocks

and watch all my paths;

you set a limit for [1] the soles of my feet.

[28] Man [2] wastes away like a rotten thing,

like a garment that is moth-eaten.

JOB CONTINUES: DEATH COMES SOON TO ALL

14  “Man who is born of a woman

is few of days and full of trouble.

2 He comes out like a flower and withers;

he flees like a shadow and continues not.

3 And do you open your eyes on such a one

and bring me into judgment with you?

4 Who can bring a clean thing out of an unclean?

There is not one.

5 Since his days are determined,

and the number of his months is with you,

and you have appointed his limits that he cannot pass,

6 look away from him and leave him alone, [3]

that he may enjoy, like a hired hand, his day.

[7] “For there is hope for a tree,

if it be cut down, that it will sprout again,

and that its shoots will not cease.

8 Though its root grow old in the earth,

and its stump die in the soil,

9 yet at the scent of water it will bud

and put out branches like a young plant.

10 But a man dies and is laid low;

man breathes his last, and where is he?

11 As waters fail from a lake

and a river wastes away and dries up,

12 so a man lies down and rises not again;

till the heavens are no more he will not awake

or be roused out of his sleep.

[13] Oh that you would hide me in Sheol,

that you would conceal me until your wrath be past,

that you would appoint me a set time, and remember me!

[14] If a man dies, shall he live again?

All the days of my service I would wait,

till my renewal [1] should come.

15 You would call, and I would answer you;

you would long for the work of your hands.

[16] For then you would number my steps;

you would not keep watch over my sin;

17 my transgression would be sealed up in a bag,

and you would cover over my iniquity.

[18] “But the mountain falls and crumbles away,

and the rock is removed from its place;

19 the waters wear away the stones;

the torrents wash away the soil of the earth;

so you destroy the hope of man.

20 You prevail forever against him, and he passes;

you change his countenance, and send him away.

21 His sons come to honor, and he does not know it;

they are brought low, and he perceives it not.

22 He feels only the pain of his own body,

and he mourns only for himself.”

ELIPHAZ ACCUSES: JOB DOES NOT FEAR GOD

15  Then Eliphaz the Temanite answered and said:

[2] “Should a wise man answer with windy knowledge,

and fill his belly with the east wind?

[3] Should he argue in unprofitable talk,

or in words with which he can do no good?

[4] But you are doing away with the fear of God [1]

and hindering meditation before God.

5 For your iniquity teaches your mouth,

and you choose the tongue of the crafty.

6 Your own mouth condemns you, and not I;

your own lips testify against you.

[7] “Are you the first man who was born?

Or were you brought forth before the hills?

[8] Have you listened in the council of God?

And do you limit wisdom to yourself?

[9] What do you know that we do not know?

What do you understand that is not clear to us?

[10] Both the gray-haired and the aged are among us,

older than your father.

[11] Are the comforts of God too small for you,

or the word that deals gently with you?

[12] Why does your heart carry you away,

and why do your eyes flash,

13 that you turn your spirit against God

and bring such words out of your mouth?

[14] What is man, that he can be pure?

Or he who is born of a woman, that he can be righteous?

[15] Behold, God [2] puts no trust in his holy ones,

and the heavens are not pure in his sight;

16 how much less one who is abominable and corrupt,

a man who drinks injustice like water!

[17] “I will show you; hear me,

and what I have seen I will declare

18 (what wise men have told,

without hiding it from their fathers,

[19] to whom alone the land was given,

and no stranger passed among them).

20 The wicked man writhes in pain all his days,

through all the years that are laid up for the ruthless.

21 Dreadful sounds are in his ears;

in prosperity the destroyer will come upon him.

22 He does not believe that he will return out of darkness,

and he is marked for the sword.

23 He wanders abroad for bread, saying, ‘Where is it?’

He knows that a day of darkness is ready at his hand;

24 distress and anguish terrify him;

they prevail against him, like a king ready for battle.

[25] Because he has stretched out his hand against God

and defies the Almighty,

26 running stubbornly against him

with a thickly bossed shield;

[27] because he has covered his face with his fat

and gathered fat upon his waist

28 and has lived in desolate cities,

in houses that none should inhabit,

which were ready to become heaps of ruins;

29 he will not be rich, and his wealth will not endure,

nor will his possessions spread over the earth; [1]

[30] he will not depart from darkness;

the flame will dry up his shoots,

and by the breath of his mouth he will depart.

31 Let him not trust in emptiness, deceiving himself,

for emptiness will be his payment.

32 It will be paid in full before his time,

and his branch will not be green.

33 He will shake off his unripe grape like the vine,

and cast off his blossom like the olive tree.

34 For the company of the godless is barren,

and fire consumes the tents of bribery.

35 They conceive trouble and give birth to evil,

and their womb prepares deceit.”

JOB REPLIES: MISERABLE COMFORTERS ARE YOU

16  Then Job answered and said:

[2] “I have heard many such things;

miserable comforters are you all.

[3] Shall windy words have an end?

Or what provokes you that you answer?

4 I also could speak as you do,

if you were in my place;

I could join words together against you

and shake my head at you.

[5] I could strengthen you with my mouth,

and the solace of my lips would assuage your pain.

[6] “If I speak, my pain is not assuaged,

and if I forbear, how much of it leaves me?

[7] Surely now God has worn me out;

he has [1] made desolate all my company.

[8] And he has shriveled me up,

which is a witness against me,

and my leanness has risen up against me;

it testifies to my face.

9 He has torn me in his wrath and hated me;

he has gnashed his teeth at me;

my adversary sharpens his eyes against me.

[10] Men have gaped at me with their mouth;

they have struck me insolently on the cheek;

they mass themselves together against me.

[11] God gives me up to the ungodly

and casts me into the hands of the wicked.

[12] I was at ease, and he broke me apart;

he seized me by the neck and dashed me to pieces;

he set me up as his target;

13 his archers surround me.

He slashes open my kidneys and does not spare;

he pours out my gall on the ground.

14 He breaks me with breach upon breach;

he runs upon me like a warrior.

15 I have sewed sackcloth upon my skin

and have laid my strength in the dust.

16 My face is red with weeping,

and on my eyelids is deep darkness,

17 although there is no violence in my hands,

and my prayer is pure.

[18] “O earth, cover not my blood,

and let my cry find no resting place.

[19] Even now, behold, my witness is in heaven,

and he who testifies for me is on high.

[20] My friends scorn me;

my eye pours out tears to God,

21 that he would argue the case of a man with God,

as [1] a son of man does with his neighbor.

[22] For when a few years have come

I shall go the way from which I shall not return.

JOB CONTINUES: WHERE THEN IS MY HOPE?

17  “My spirit is broken; my days are extinct;

the graveyard is ready for me.

[2] Surely there are mockers about me,

and my eye dwells on their provocation.

[3] “Lay down a pledge for me with you;

who is there who will put up security for me?

[4] Since you have closed their hearts to understanding,

therefore you will not let them triumph.

[5] He who informs against his friends to get a share of their property—

the eyes of his children will fail.

[6] “He has made me a byword of the peoples,

and I am one before whom men spit.

[7] My eye has grown dim from vexation,

and all my members are like a shadow.

[8] The upright are appalled at this,

and the innocent stirs himself up against the godless.

9 Yet the righteous holds to his way,

and he who has clean hands grows stronger and stronger.

[10] But you, come on again, all of you,

and I shall not find a wise man among you.

11 My days are past; my plans are broken off,

the desires of my heart.

[12] They make night into day:

‘The light,’ they say, ‘is near to the darkness.’ [1]

13 If I hope for Sheol as my house,

if I make my bed in darkness,

14 if I say to the pit, ‘You are my father,’

and to the worm, ‘My mother,’ or ‘My sister,’

15 where then is my hope?

Who will see my hope?

[16] Will it go down to the bars of Sheol?

Shall we descend together into the dust?”

BILDAD SPEAKS: GOD PUNISHES THE WICKED

18  Then Bildad the Shuhite answered and said:

[2] “How long will you hunt for words?

Consider, and then we will speak.

[3] Why are we counted as cattle?

Why are we stupid in your sight?

[4] You who tear yourself in your anger,

shall the earth be forsaken for you,

or the rock be removed out of its place?

[5] “Indeed, the light of the wicked is put out,

and the flame of his fire does not shine.

6 The light is dark in his tent,

and his lamp above him is put out.

7 His strong steps are shortened,

and his own schemes throw him down.

[8] For he is cast into a net by his own feet,

and he walks on its mesh.

9 A trap seizes him by the heel;

a snare lays hold of him.

10 A rope is hidden for him in the ground,

a trap for him in the path.

11 Terrors frighten him on every side,

and chase him at his heels.

12 His strength is famished,

and calamity is ready for his stumbling.

[13] It consumes the parts of his skin;

the firstborn of death consumes his limbs.

[14] He is torn from the tent in which he trusted

and is brought to the king of terrors.

15 In his tent dwells that which is none of his;

sulfur is scattered over his habitation.

16 His roots dry up beneath,

and his branches wither above.

17 His memory perishes from the earth,

and he has no name in the street.

18 He is thrust from light into darkness,

and driven out of the world.

[19] He has no posterity or progeny among his people,

and no survivor where he used to live.

[20] They of the west are appalled at his day,

and horror seizes them of the east.

[21] Surely such are the dwellings of the unrighteous,

such is the place of him who knows not God.”

JOB REPLIES: MY REDEEMER LIVES

19  Then Job answered and said:

2 “How long will you torment me

and break me in pieces with words?

[3] These ten times you have cast reproach upon me;

are you not ashamed to wrong me?

[4] And even if it be true that I have erred,

my error remains with myself.

5 If indeed you magnify yourselves against me

and make my disgrace an argument against me,

6 know then that God has put me in the wrong

and closed his net about me.

[7] Behold, I cry out, ‘Violence!’ but I am not answered;

I call for help, but there is no justice.

[8] He has walled up my way, so that I cannot pass,

and he has set darkness upon my paths.

[9] He has stripped from me my glory

and taken the crown from my head.

[10] He breaks me down on every side, and I am gone,

and my hope has he pulled up like a tree.

[11] He has kindled his wrath against me

and counts me as his adversary.

12 His troops come on together;

they have cast up their siege ramp [1] against me

and encamp around my tent.

[13] “He has put my brothers far from me,

and those who knew me are wholly estranged from me.

14 My relatives have failed me,

my close friends have forgotten me.

15 The guests in my house and my maidservants count me as a stranger;

I have become a foreigner in their eyes.

16 I call to my servant, but he gives me no answer;

I must plead with him with my mouth for mercy.

17 My breath is strange to my wife,

and I am a stench to the children of my own mother.

[18] Even young children despise me;

when I rise they talk against me.

[19] All my intimate friends abhor me,

and those whom I loved have turned against me.

[20] My bones stick to my skin and to my flesh,

and I have escaped by the skin of my teeth.

[21] Have mercy on me, have mercy on me, O you my friends,

for the hand of God has touched me!

[22] Why do you, like God, pursue me?

Why are you not satisfied with my flesh?

[23] “Oh that my words were written!

Oh that they were inscribed in a book!

[24] Oh that with an iron pen and lead

they were engraved in the rock forever!

[25] For I know that my Redeemer lives,

and at the last he will stand upon the earth. [2]

[26] And after my skin has been thus destroyed,

yet in [1] my flesh I shall see God,

[27] whom I shall see for myself,

and my eyes shall behold, and not another.

My heart faints within me!

[28] If you say, ‘How we will pursue him!’

and, ‘The root of the matter is found in him,’

[29] be afraid of the sword,

for wrath brings the punishment of the sword,

that you may know there is a judgment.”

ZOPHAR SPEAKS: THE WICKED WILL SUFFER

20  Then Zophar the Naamathite answered and said:

[2] “Therefore my thoughts answer me,

because of my haste within me.

[3] I hear censure that insults me,

and out of my understanding a spirit answers me.

4 Do you not know this from of old,

since man was placed on earth,

5 that the exulting of the wicked is short,

and the joy of the godless but for a moment?

[6] Though his height mount up to the heavens,

and his head reach to the clouds,

7 he will perish forever like his own dung;

those who have seen him will say, ‘Where is he?’

8 He will fly away like a dream and not be found;

he will be chased away like a vision of the night.

9 The eye that saw him will see him no more,

nor will his place any more behold him.

[10] His children will seek the favor of the poor,

and his hands will give back his wealth.

11 His bones are full of his youthful vigor,

but it will lie down with him in the dust.

[12] “Though evil is sweet in his mouth,

though he hides it under his tongue,

13 though he is loath to let it go

and holds it in his mouth,

14 yet his food is turned in his stomach;

it is the venom of cobras within him.

[15] He swallows down riches and vomits them up again;

God casts them out of his belly.

16 He will suck the poison of cobras;

the tongue of a viper will kill him.

[17] He will not look upon the rivers,

the streams flowing with honey and curds.

18 He will give back the fruit of his toil

and will not swallow it down;

from the profit of his trading

he will get no enjoyment.

[19] For he has crushed and abandoned the poor;

he has seized a house that he did not build.

[20] “Because he knew no contentment in his belly,

he will not let anything in which he delights escape him.

21 There was nothing left after he had eaten;

therefore his prosperity will not endure.

22 In the fullness of his sufficiency he will be in distress;

the hand of everyone in misery will come against him.

23 To fill his belly to the full,

God [1] will send his burning anger against him

and rain it upon him into his body.

24 He will flee from an iron weapon;

a bronze arrow will strike him through.

25 It is drawn forth and comes out of his body;

the glittering point comes out of his gallbladder;

terrors come upon him.

26 Utter darkness is laid up for his treasures;

a fire not fanned will devour him;

what is left in his tent will be consumed.

[27] The heavens will reveal his iniquity,

and the earth will rise up against him.

[28] The possessions of his house will be carried away,

dragged off in the day of God’s [1] wrath.

[29] This is the wicked man’s portion from God,

the heritage decreed for him by God.”

JOB REPLIES: THE WICKED DO PROSPER

21  Then Job answered and said:

[2] “Keep listening to my words,

and let this be your comfort.

[3] Bear with me, and I will speak,

and after I have spoken, mock on.

4 As for me, is my complaint against man?

Why should I not be impatient?

[5] Look at me and be appalled,

and lay your hand over your mouth.

[6] When I remember, I am dismayed,

and shuddering seizes my flesh.

[7] Why do the wicked live,

reach old age, and grow mighty in power?

[8] Their offspring are established in their presence,

and their descendants before their eyes.

[9] Their houses are safe from fear,

and no rod of God is upon them.

10 Their bull breeds without fail;

their cow calves and does not miscarry.

11 They send out their little boys like a flock,

and their children dance.

12 They sing to the tambourine and the lyre

and rejoice to the sound of the pipe.

13 They spend their days in prosperity,

and in peace they go down to Sheol.

[14] They say to God, ‘Depart from us!

We do not desire the knowledge of your ways.

[15] What is the Almighty, that we should serve him?

And what profit do we get if we pray to him?’

16 Behold, is not their prosperity in their hand?

The counsel of the wicked is far from me.

[17] “How often is it that the lamp of the wicked is put out?

That their calamity comes upon them?

That God [1] distributes pains in his anger?

18 That they are like straw before the wind,

and like chaff that the storm carries away?

[19] You say, ‘God stores up their iniquity for their children.’

Let him pay it out to them, that they may know it.

[20] Let their own eyes see their destruction,

and let them drink of the wrath of the Almighty.

21 For what do they care for their houses after them,

when the number of their months is cut off?

[22] Will any teach God knowledge,

seeing that he judges those who are on high?

23 One dies in his full vigor,

being wholly at ease and secure,

24 his pails [2] full of milk

and the marrow of his bones moist.

25 Another dies in bitterness of soul,

never having tasted of prosperity.

26 They lie down alike in the dust,

and the worms cover them.

[27] “Behold, I know your thoughts

and your schemes to wrong me.

28 For you say, ‘Where is the house of the prince?

Where is the tent in which the wicked lived?’

29 Have you not asked those who travel the roads,

and do you not accept their testimony

30 that the evil man is spared in the day of calamity,

that he is rescued in the day of wrath?

31 Who declares his way to his face,

and who repays him for what he has done?

32 When he is carried to the grave,

watch is kept over his tomb.

33 The clods of the valley are sweet to him;

all mankind follows after him,

and those who go before him are innumerable.

[34] How then will you comfort me with empty nothings?

There is nothing left of your answers but falsehood.”

ELIPHAZ SPEAKS: JOB’S WICKEDNESS IS GREAT

22  Then Eliphaz the Temanite answered and said:

[2] “Can a man be profitable to God?

Surely he who is wise is profitable to himself.

[3] Is it any pleasure to the Almighty if you are in the right,

or is it gain to him if you make your ways blameless?

4 Is it for your fear of him that he reproves you

and enters into judgment with you?

[5] Is not your evil abundant?

There is no end to your iniquities.

[6] For you have exacted pledges of your brothers for nothing

and stripped the naked of their clothing.

7 You have given no water to the weary to drink,

and you have withheld bread from the hungry.

8 The man with power possessed the land,

and the favored man lived in it.

9 You have sent widows away empty,

and the arms of the fatherless were crushed.

10 Therefore snares are all around you,

and sudden terror overwhelms you,

11 or darkness, so that you cannot see,

and a flood of water covers you.

[12] “Is not God high in the heavens?

See the highest stars, how lofty they are!

13 But you say, ‘What does God know?

Can he judge through the deep darkness?

14 Thick clouds veil him, so that he does not see,

and he walks on the vault of heaven.’

[15] Will you keep to the old way

that wicked men have trod?

16 They were snatched away before their time;

their foundation was washed away.

17 They said to God, ‘Depart from us,’

and ‘What can the Almighty do to us?’ [1]

[18] Yet he filled their houses with good things—

but the counsel of the wicked is far from me.

[19] The righteous see it and are glad;

the innocent one mocks at them,

20 saying, ‘Surely our adversaries are cut off,

and what they left the fire has consumed.’

[21] “Agree with God, and be at peace;

thereby good will come to you.

22 Receive instruction from his mouth,

and lay up his words in your heart.

23 If you return to the Almighty you will be built up;

if you remove injustice far from your tents,

24 if you lay gold in the dust,

and gold of Ophir among the stones of the torrent-bed,

25 then the Almighty will be your gold

and your precious silver.

26 For then you will delight yourself in the Almighty

and lift up your face to God.

27 You will make your prayer to him, and he will hear you,

and you will pay your vows.

28 You will decide on a matter, and it will be established for you,

and light will shine on your ways.

29 For when they are humbled you say, ‘It is because of pride’; [1]

but he saves the lowly.

[30] He delivers even the one who is not innocent,

who will be delivered through the cleanness of your hands.”

JOB REPLIES: WHERE IS GOD?

23  Then Job answered and said:

[2] “Today also my complaint is bitter; [2]

my hand is heavy on account of my groaning.

[3] Oh, that I knew where I might find him,

that I might come even to his seat!

[4] I would lay my case before him

and fill my mouth with arguments.

5 I would know what he would answer me

and understand what he would say to me.

[6] Would he contend with me in the greatness of his power?

No; he would pay attention to me.

7 There an upright man could argue with him,

and I would be acquitted forever by my judge.

[8] “Behold, I go forward, but he is not there,

and backward, but I do not perceive him;

9 on the left hand when he is working, I do not behold him;

he turns to the right hand, but I do not see him.

[10] But he knows the way that I take;

when he has tried me, I shall come out as gold.

[11] My foot has held fast to his steps;

I have kept his way and have not turned aside.

[12] I have not departed from the commandment of his lips;

I have treasured the words of his mouth more than my portion of food.

[13] But he is unchangeable, [1] and who can turn him back?

What he desires, that he does.

[14] For he will complete what he appoints for me,

and many such things are in his mind.

[15] Therefore I am terrified at his presence;

when I consider, I am in dread of him.

16 God has made my heart faint;

the Almighty has terrified me;

[17] yet I am not silenced because of the darkness,

nor because thick darkness covers my face.

24  “Why are not times of judgment kept by the Almighty,

and why do those who know him never see his days?

2 Some move landmarks;

they seize flocks and pasture them.

3 They drive away the donkey of the fatherless;

they take the widow’s ox for a pledge.

4 They thrust the poor off the road;

the poor of the earth all hide themselves.

5 Behold, like wild donkeys in the desert

the poor [1] go out to their toil, seeking game;

the wasteland yields food for their children.

6 They gather their [2] fodder in the field,

and they glean the vineyard of the wicked man.

7 They lie all night naked, without clothing,

and have no covering in the cold.

8 They are wet with the rain of the mountains

and cling to the rock for lack of shelter.

9 (There are those who snatch the fatherless child from the breast,

and they take a pledge against the poor.)

10 They go about naked, without clothing;

hungry, they carry the sheaves;

11 among the olive rows of the wicked [3] they make oil;

they tread the winepresses, but suffer thirst.

[12] From out of the city the dying groan,

and the soul of the wounded cries for help;

yet God charges no one with wrong.

[13] “There are those who rebel against the light,

who are not acquainted with its ways,

and do not stay in its paths.

14 The murderer rises before it is light,

that he may kill the poor and needy,

and in the night he is like a thief.

15 The eye of the adulterer also waits for the twilight,

saying, ‘No eye will see me’;

and he veils his face.

16 In the dark they dig through houses;

by day they shut themselves up;

they do not know the light.

17 For deep darkness is morning to all of them;

for they are friends with the terrors of deep darkness.

[18] “You say, ‘Swift are they on the face of the waters;

their portion is cursed in the land;

no treader turns toward their vineyards.

19 Drought and heat snatch away the snow waters;

so does Sheol those who have sinned.

20 The womb forgets them;

the worm finds them sweet;

they are no longer remembered,

so wickedness is broken like a tree.’

[21] “They wrong the barren, childless woman,

and do no good to the widow.

22 Yet God [1] prolongs the life of the mighty by his power;

they rise up when they despair of life.

[23] He gives them security, and they are supported,

and his eyes are upon their ways.

[24] They are exalted a little while, and then are gone;

they are brought low and gathered up like all others;

they are cut off like the heads of grain.

[25] If it is not so, who will prove me a liar

and show that there is nothing in what I say?”

BILDAD SPEAKS: MAN CANNOT BE RIGHTEOUS

25  Then Bildad the Shuhite answered and said:

2 “Dominion and fear are with God; [2]

he makes peace in his high heaven.

3 Is there any number to his armies?

Upon whom does his light not arise?

[4] How then can man be in the right before God?

How can he who is born of woman be pure?

5 Behold, even the moon is not bright,

and the stars are not pure in his eyes;

[6] how much less man, who is a maggot,

and the son of man, who is a worm!”

JOB REPLIES: GOD’S MAJESTY IS UNSEARCHABLE

26  Then Job answered and said:

[2] “How you have helped him who has no power!

How you have saved the arm that has no strength!

[3] How you have counseled him who has no wisdom,

and plentifully declared sound knowledge!

[4] With whose help have you uttered words,

and whose breath has come out from you?

[5] The dead tremble

under the waters and their inhabitants.

[6] Sheol is naked before God, [1]

and Abaddon has no covering.

[7] He stretches out the north over the void

and hangs the earth on nothing.

[8] He binds up the waters in his thick clouds,

and the cloud is not split open under them.

[9] He covers the face of the full moon [2]

and spreads over it his cloud.

10 He has inscribed a circle on the face of the waters

at the boundary between light and darkness.

[11] The pillars of heaven tremble

and are astounded at his rebuke.

[12] By his power he stilled the sea;

by his understanding he shattered Rahab.

[13] By his wind the heavens were made fair;

his hand pierced the fleeing serpent.

[14] Behold, these are but the outskirts of his ways,

and how small a whisper do we hear of him!

But the thunder of his power who can understand?”

JOB CONTINUES: I WILL MAINTAIN MY INTEGRITY

27  And Job again took up his discourse, and said:

[2] “As God lives, who has taken away my right,

and the Almighty, who has made my soul bitter,

3 as long as my breath is in me,

and the spirit of God is in my nostrils,

4 my lips will not speak falsehood,

and my tongue will not utter deceit.

5 Far be it from me to say that you are right;

till I die I will not put away my integrity from me.

6 I hold fast my righteousness and will not let it go;

my heart does not reproach me for any of my days.

[7] “Let my enemy be as the wicked,

and let him who rises up against me be as the unrighteous.

8 For what is the hope of the godless when God cuts him off,

when God takes away his life?

9 Will God hear his cry

when distress comes upon him?

10 Will he take delight in the Almighty?

Will he call upon God at all times?

[11] I will teach you concerning the hand of God;

what is with the Almighty I will not conceal.

[12] Behold, all of you have seen it yourselves;

why then have you become altogether vain?

[13] “This is the portion of a wicked man with God,

and the heritage that oppressors receive from the Almighty:

[14] If his children are multiplied, it is for the sword,

and his descendants have not enough bread.

15 Those who survive him the pestilence buries,

and his widows do not weep.

16 Though he heap up silver like dust,

and pile up clothing like clay,

17 he may pile it up, but the righteous will wear it,

and the innocent will divide the silver.

[18] He builds his house like a moth’s,

like a booth that a watchman makes.

19 He goes to bed rich, but will do so no more;

he opens his eyes, and his wealth is gone.

20 Terrors overtake him like a flood;

in the night a whirlwind carries him off.

21 The east wind lifts him up and he is gone;

it sweeps him out of his place.

22 It [1] hurls at him without pity;

he flees from its [2] power in headlong flight.

[23] It claps its hands at him

and hisses at him from its place.

JOB CONTINUES: WHERE IS WISDOM?

28  “Surely there is a mine for silver,

and a place for gold that they refine.

2 Iron is taken out of the earth,

and copper is smelted from the ore.

[3] Man puts an end to darkness

and searches out to the farthest limit

the ore in gloom and deep darkness.

[4] He opens shafts in a valley away from where anyone lives;

they are forgotten by travelers;

they hang in the air, far away from mankind; they swing to and fro.

[5] As for the earth, out of it comes bread,

but underneath it is turned up as by fire.

[6] Its stones are the place of sapphires, [1]

and it has dust of gold.

[7] “That path no bird of prey knows,

and the falcon’s eye has not seen it.

[8] The proud beasts have not trodden it;

the lion has not passed over it.

9 “Man puts his hand to the flinty rock

and overturns mountains by the roots.

10 He cuts out channels in the rocks,

and his eye sees every precious thing.

11 He dams up the streams so that they do not trickle,

and the thing that is hidden he brings out to light.

[12] “But where shall wisdom be found?

And where is the place of understanding?

[13] Man does not know its worth,

and it is not found in the land of the living.

14 The deep says, ‘It is not in me,’

and the sea says, ‘It is not with me.’

15 It cannot be bought for gold,

and silver cannot be weighed as its price.

16 It cannot be valued in the gold of Ophir,

in precious onyx or sapphire.

17 Gold and glass cannot equal it,

nor can it be exchanged for jewels of fine gold.

18 No mention shall be made of coral or of crystal;

the price of wisdom is above pearls.

19 The topaz of Ethiopia cannot equal it,

nor can it be valued in pure gold.

20 “From where, then, does wisdom come?

And where is the place of understanding?

[21] It is hidden from the eyes of all living

and concealed from the birds of the air.

[22] Abaddon and Death say,

‘We have heard a rumor of it with our ears.’

[23] “God understands the way to it,

and he knows its place.

24 For he looks to the ends of the earth

and sees everything under the heavens.

25 When he gave to the wind its weight

and apportioned the waters by measure,

26 when he made a decree for the rain

and a way for the lightning of the thunder,

27 then he saw it and declared it;

he established it, and searched it out.

[28] And he said to man,

‘Behold, the fear of the Lord, that is wisdom,

and to turn away from evil is understanding.’”

JOB’S SUMMARY DEFENSE

29  And Job again took up his discourse, and said:

[2] “Oh, that I were as in the months of old,

as in the days when God watched over me,

[3] when his lamp shone upon my head,

and by his light I walked through darkness,

[4] as I was in my prime, [1]

when the friendship of God was upon my tent,

[5] when the Almighty was yet with me,

when my children were all around me,

[6] when my steps were washed with butter,

and the rock poured out for me streams of oil!

[7] When I went out to the gate of the city,

when I prepared my seat in the square,

8 the young men saw me and withdrew,

and the aged rose and stood;

9 the princes refrained from talking

and laid their hand on their mouth;

10 the voice of the nobles was hushed,

and their tongue stuck to the roof of their mouth.

[11] When the ear heard, it called me blessed,

and when the eye saw, it approved,

12 because I delivered the poor who cried for help,

and the fatherless who had none to help him.

13 The blessing of him who was about to perish came upon me,

and I caused the widow’s heart to sing for joy.

[14] I put on righteousness, and it clothed me;

my justice was like a robe and a turban.

15 I was eyes to the blind

and feet to the lame.

16 I was a father to the needy,

and I searched out the cause of him whom I did not know.

[17] I broke the fangs of the unrighteous

and made him drop his prey from his teeth.

[18] Then I thought, ‘I shall die in my nest,

and I shall multiply my days as the sand,

[19] my roots spread out to the waters,

with the dew all night on my branches,

20 my glory fresh with me,

and my bow ever new in my hand.’

[21] “Men listened to me and waited

and kept silence for my counsel.

22 After I spoke they did not speak again,

and my word dropped upon them.

23 They waited for me as for the rain,

and they opened their mouths as for the spring rain.

[24] I smiled on them when they had no confidence,

and the light of my face they did not cast down.

25 I chose their way and sat as chief,

and I lived like a king among his troops,

like one who comforts mourners.

30  “But now they laugh at me,

men who are younger than I,

whose fathers I would have disdained

to set with the dogs of my flock.

[2] What could I gain from the strength of their hands,

men whose vigor is gone?

3 Through want and hard hunger

they gnaw the dry ground by night in waste and desolation;

4 they pick saltwort and the leaves of bushes,

and the roots of the broom tree for their food. [1]

5 They are driven out from human company;

they shout after them as after a thief.

6 In the gullies of the torrents they must dwell,

in holes of the earth and of the rocks.

7 Among the bushes they bray;

under the nettles they huddle together.

8 A senseless, a nameless brood,

they have been whipped out of the land.

[9] “And now I have become their song;

I am a byword to them.

10 They abhor me; they keep aloof from me;

they do not hesitate to spit at the sight of me.

[11] Because God has loosed my cord and humbled me,

they have cast off restraint [2] in my presence.

[12] On my right hand the rabble rise;

they push away my feet;

they cast up against me their ways of destruction.

13 They break up my path;

they promote my calamity;

they need no one to help them.

14 As through a wide breach they come;

amid the crash they roll on.

15 Terrors are turned upon me;

my honor is pursued as by the wind,

and my prosperity has passed away like a cloud.

[16] “And now my soul is poured out within me;

days of affliction have taken hold of me.

17 The night racks my bones,

and the pain that gnaws me takes no rest.

[18] With great force my garment is disfigured;

it binds me about like the collar of my tunic.

[19] God [1] has cast me into the mire,

and I have become like dust and ashes.

[20] I cry to you for help and you do not answer me;

I stand, and you only look at me.

21 You have turned cruel to me;

with the might of your hand you persecute me.

22 You lift me up on the wind; you make me ride on it,

and you toss me about in the roar of the storm.

23 For I know that you will bring me to death

and to the house appointed for all living.

[24] “Yet does not one in a heap of ruins stretch out his hand,

and in his disaster cry for help? [2]

25 Did not I weep for him whose day was hard?

Was not my soul grieved for the needy?

26 But when I hoped for good, evil came,

and when I waited for light, darkness came.

27 My inward parts are in turmoil and never still;

days of affliction come to meet me.

[28] I go about darkened, but not by the sun;

I stand up in the assembly and cry for help.

[29] I am a brother of jackals

and a companion of ostriches.

30 My skin turns black and falls from me,

and my bones burn with heat.

[31] My lyre is turned to mourning,

and my pipe to the voice of those who weep.

JOB’S FINAL APPEAL

31  “I have made a covenant with my eyes;

how then could I gaze at a virgin?

2 What would be my portion from God above

and my heritage from the Almighty on high?

3 Is not calamity for the unrighteous,

and disaster for the workers of iniquity?

4 Does not he see my ways

and number all my steps?

[5] “If I have walked with falsehood

and my foot has hastened to deceit;

6 (Let me be weighed in a just balance,

and let God know my integrity!)

7 if my step has turned aside from the way

and my heart has gone after my eyes,

and if any spot has stuck to my hands,

[8] then let me sow, and another eat,

and let what grows for me [1] be rooted out.

[9] “If my heart has been enticed toward a woman,

and I have lain in wait at my neighbor’s door,

[10] then let my wife grind for another,

and let others bow down on her.

[11] For that would be a heinous crime;

that would be an iniquity to be punished by the judges;

[12] for that would be a fire that consumes as far as Abaddon,

and it would burn to the root all my increase.

[13] “If I have rejected the cause of my manservant or my maidservant,

when they brought a complaint against me,

14 what then shall I do when God rises up?

When he makes inquiry, what shall I answer him?

[15] Did not he who made me in the womb make him?

And did not one fashion us in the womb?

[16] “If I have withheld anything that the poor desired,

or have caused the eyes of the widow to fail,

17 or have eaten my morsel alone,

and the fatherless has not eaten of it

18 (for from my youth the fatherless [1] grew up with me as with a father,

and from my mother’s womb I guided the widow [2]),

19 if I have seen anyone perish for lack of clothing,

or the needy without covering,

20 if his body has not blessed me, [3]

and if he was not warmed with the fleece of my sheep,

[21] if I have raised my hand against the fatherless,

because I saw my help in the gate,

[22] then let my shoulder blade fall from my shoulder,

and let my arm be broken from its socket.

[23] For I was in terror of calamity from God,

and I could not have faced his majesty.

[24] “If I have made gold my trust

or called fine gold my confidence,

[25] if I have rejoiced because my wealth was abundant

or because my hand had found much,

[26] if I have looked at the sun [4] when it shone,

or the moon moving in splendor,

[27] and my heart has been secretly enticed,

and my mouth has kissed my hand,

28 this also would be an iniquity to be punished by the judges,

for I would have been false to God above.

[29] “If I have rejoiced at the ruin of him who hated me,

or exulted when evil overtook him

30 (I have not let my mouth sin

by asking for his life with a curse),

[31] if the men of my tent have not said,

‘Who is there that has not been filled with his meat?’

32 (the sojourner has not lodged in the street;

I have opened my doors to the traveler),

[33] if I have concealed my transgressions as others do [5]

by hiding my iniquity in my heart,

[34] because I stood in great fear of the multitude,

and the contempt of families terrified me,

so that I kept silence, and did not go out of doors—

[35] Oh, that I had one to hear me!

(Here is my signature! Let the Almighty answer me!)

Oh, that I had the indictment written by my adversary!

[36] Surely I would carry it on my shoulder;

I would bind it on me as a crown;

[37] I would give him an account of all my steps;

like a prince I would approach him.

[38] “If my land has cried out against me

and its furrows have wept together,

39 if I have eaten its yield without payment

and made its owners breathe their last,

[40] let thorns grow instead of wheat,

and foul weeds instead of barley.”

The words of Job are ended.

ELIHU REBUKES JOB’S THREE FRIENDS

32  So these three men ceased to answer Job, because he was righteous in his own eyes. [2] Then Elihu the son of Barachel the Buzite, of the family of Ram, burned with anger. He burned with anger at Job because he justified himself rather than God. [3] He burned with anger also at Job’s three friends because they had found no answer, although they had declared Job to be in the wrong. [4] Now Elihu had waited to speak to Job because they were older than he. 5 And when Elihu saw that there was no answer in the mouth of these three men, he burned with anger.

[6] And Elihu the son of Barachel the Buzite answered and said:

“I am young in years,

and you are aged;

therefore I was timid and afraid

to declare my opinion to you.

7 I said, ‘Let days speak,

and many years teach wisdom.’

[8] But it is the spirit in man,

the breath of the Almighty, that makes him understand.

9 It is not the old [1] who are wise,

nor the aged who understand what is right.

[10] Therefore I say, ‘Listen to me;

let me also declare my opinion.’

[11] “Behold, I waited for your words,

I listened for your wise sayings,

while you searched out what to say.

12 I gave you my attention,

and, behold, there was none among you who refuted Job

or who answered his words.

[13] Beware lest you say, ‘We have found wisdom;

God may vanquish him, not a man.’

[14] He has not directed his words against me,

and I will not answer him with your speeches.

[15] “They are dismayed; they answer no more;

they have not a word to say.

16 And shall I wait, because they do not speak,

because they stand there, and answer no more?

[17] I also will answer with my share;

I also will declare my opinion.

[18] For I am full of words;

the spirit within me constrains me.

19 Behold, my belly is like wine that has no vent;

like new wineskins ready to burst.

20 I must speak, that I may find relief;

I must open my lips and answer.

[21] I will not show partiality to any man

or use flattery toward any person.

22 For I do not know how to flatter,

else my Maker would soon take me away.

ELIHU REBUKES JOB

33  “But now, hear my speech, O Job,

and listen to all my words.

2 Behold, I open my mouth;

the tongue in my mouth speaks.

3 My words declare the uprightness of my heart,

and what my lips know they speak sincerely.

[4] The Spirit of God has made me,

and the breath of the Almighty gives me life.

[5] Answer me, if you can;

set your words in order before me; take your stand.

[6] Behold, I am toward God as you are;

I too was pinched off from a piece of clay.

[7] Behold, no fear of me need terrify you;

my pressure will not be heavy upon you.

[8] “Surely you have spoken in my ears,

and I have heard the sound of your words.

9 You say, ‘I am pure, without transgression;

I am clean, and there is no iniquity in me.

[10] Behold, he finds occasions against me,

he counts me as his enemy,

[11] he puts my feet in the stocks

and watches all my paths.’

[12] “Behold, in this you are not right. I will answer you,

for God is greater than man.

[13] Why do you contend against him,

saying, ‘He will answer none of man’s [1] words’? [2]

[14] For God speaks in one way,

and in two, though man does not perceive it.

15 In a dream, in a vision of the night,

when deep sleep falls on men,

while they slumber on their beds,

[16] then he opens the ears of men

and terrifies them with warnings,

[17] that he may turn man aside from his deed

and conceal pride from a man;

[18] he keeps back his soul from the pit,

his life from perishing by the sword.

[19] “Man is also rebuked with pain on his bed

and with continual strife in his bones,

20 so that his life loathes bread,

and his appetite the choicest food.

21 His flesh is so wasted away that it cannot be seen,

and his bones that were not seen stick out.

[22] His soul draws near the pit,

and his life to those who bring death.

[23] If there be for him an angel,

a mediator, one of the thousand,

to declare to man what is right for him,

[24] and he is merciful to him, and says,

‘Deliver him from going down into the pit;

I have found a ransom;

[25] let his flesh become fresh with youth;

let him return to the days of his youthful vigor’;

[26] then man [1] prays to God, and he accepts him;

he sees his face with a shout of joy,

and he restores to man his righteousness.

27 He sings before men and says:

‘I sinned and perverted what was right,

and it was not repaid to me.

28 He has redeemed my soul from going down into the pit,

and my life shall look upon the light.’

[29] “Behold, God does all these things,

twice, three times, with a man,

30 to bring back his soul from the pit,

that he may be lighted with the light of life.

31 Pay attention, O Job, listen to me;

be silent, and I will speak.

32 If you have any words, answer me;

speak, for I desire to justify you.

33 If not, listen to me;

be silent, and I will teach you wisdom.”

ELIHU ASSERTS GOD’S JUSTICE

34  Then Elihu answered and said:

[2] “Hear my words, you wise men,

and give ear to me, you who know;

3 for the ear tests words

as the palate tastes food.

4 Let us choose what is right;

let us know among ourselves what is good.

[5] For Job has said, ‘I am in the right,

and God has taken away my right;

[6] in spite of my right I am counted a liar;

my wound is incurable, though I am without transgression.’

[7] What man is like Job,

who drinks up scoffing like water,

[8] who travels in company with evildoers

and walks with wicked men?

[9] For he has said, ‘It profits a man nothing

that he should take delight in God.’

[10] “Therefore, hear me, you men of understanding:

far be it from God that he should do wickedness,

and from the Almighty that he should do wrong.

[11] For according to the work of a man he will repay him,

and according to his ways he will make it befall him.

12 Of a truth, God will not do wickedly,

and the Almighty will not pervert justice.

[13] Who gave him charge over the earth,

and who laid on him [1] the whole world?

[14] If he should set his heart to it

and gather to himself his spirit and his breath,

[15] all flesh would perish together,

and man would return to dust.

[16] “If you have understanding, hear this;

listen to what I say.

17 Shall one who hates justice govern?

Will you condemn him who is righteous and mighty,

18 who says to a king, ‘Worthless one,’

and to nobles, ‘Wicked man,’

19 who shows no partiality to princes,

nor regards the rich more than the poor,

for they are all the work of his hands?

20 In a moment they die;

at midnight the people are shaken and pass away,

and the mighty are taken away by no human hand.

[21] “For his eyes are on the ways of a man,

and he sees all his steps.

22 There is no gloom or deep darkness

where evildoers may hide themselves.

23 For God [2] has no need to consider a man further,

that he should go before God in judgment.

24 He shatters the mighty without investigation

and sets others in their place.

25 Thus, knowing their works,

he overturns them in the night, and they are crushed.

26 He strikes them for their wickedness

in a place for all to see,

27 because they turned aside from following him

and had no regard for any of his ways,

28 so that they caused the cry of the poor to come to him,

and he heard the cry of the afflicted—

[29] When he is quiet, who can condemn?

When he hides his face, who can behold him,

whether it be a nation or a man?—

30 that a godless man should not reign,

that he should not ensnare the people.

[31] “For has anyone said to God,

‘I have borne punishment; I will not offend any more;

[32] teach me what I do not see;

if I have done iniquity, I will do it no more’?

[33] Will he then make repayment to suit you,

because you reject it?

For you must choose, and not I;

therefore declare what you know. [1]

[34] Men of understanding will say to me,

and the wise man who hears me will say:

35 ‘Job speaks without knowledge;

his words are without insight.’

36 Would that Job were tried to the end,

because he answers like wicked men.

37 For he adds rebellion to his sin;

he claps his hands among us

and multiplies his words against God.”

ELIHU CONDEMNS JOB

35  And Elihu answered and said:

[2] “Do you think this to be just?

Do you say, ‘It is my right before God,’

[3] that you ask, ‘What advantage have I?

How am I better off than if I had sinned?’

4 I will answer you

and your friends with you.

[5] Look at the heavens, and see;

and behold the clouds, which are higher than you.

[6] If you have sinned, what do you accomplish against him?

And if your transgressions are multiplied, what do you do to him?

[7] If you are righteous, what do you give to him?

Or what does he receive from your hand?

[8] Your wickedness concerns a man like yourself,

and your righteousness a son of man.

[9] “Because of the multitude of oppressions people cry out;

they call for help because of the arm of the mighty. [1]

[10] But none says, ‘Where is God my Maker,

who gives songs in the night,

11 who teaches us more than the beasts of the earth

and makes us wiser than the birds of the heavens?’

[12] There they cry out, but he does not answer,

because of the pride of evil men.

[13] Surely God does not hear an empty cry,

nor does the Almighty regard it.

[14] How much less when you say that you do not see him,

that the case is before him, and you are waiting for him!

[15] And now, because his anger does not punish,

and he does not take much note of transgression, [2]

[16] Job opens his mouth in empty talk;

he multiplies words without knowledge.”

ELIHU EXTOLS GOD’S GREATNESS

36  And Elihu continued, and said:

[2] “Bear with me a little, and I will show you,

for I have yet something to say on God’s behalf.

[3] I will get my knowledge from afar

and ascribe righteousness to my Maker.

[4] For truly my words are not false;

one who is perfect in knowledge is with you.

[5] “Behold, God is mighty, and does not despise any;

he is mighty in strength of understanding.

[6] He does not keep the wicked alive,

but gives the afflicted their right.

[7] He does not withdraw his eyes from the righteous,

but with kings on the throne

he sets them forever, and they are exalted.

[8] And if they are bound in chains

and caught in the cords of affliction,

9 then he declares to them their work

and their transgressions, that they are behaving arrogantly.

10 He opens their ears to instruction

and commands that they return from iniquity.

11 If they listen and serve him,

they complete their days in prosperity,

and their years in pleasantness.

[12] But if they do not listen, they perish by the sword

and die without knowledge.

[13] “The godless in heart cherish anger;

they do not cry for help when he binds them.

[14] They die in youth,

and their life ends among the cult prostitutes.

15 He delivers the afflicted by their affliction

and opens their ear by adversity.

[16] He also allured you out of distress

into a broad place where there was no cramping,

and what was set on your table was full of fatness.

17 “But you are full of the judgment on the wicked;

judgment and justice seize you.

[18] Beware lest wrath entice you into scoffing,

and let not the greatness of the ransom turn you aside.

19 Will your cry for help avail to keep you from distress,

or all the force of your strength?

[20] Do not long for the night,

when peoples vanish in their place.

[21] Take care; do not turn to iniquity,

for this you have chosen rather than affliction.

[22] Behold, God is exalted in his power;

who is a teacher like him?

23 Who has prescribed for him his way,

or who can say, ‘You have done wrong’?

24 “Remember to extol his work,

of which men have sung.

[25] All mankind has looked on it;

man beholds it from afar.

26 Behold, God is great, and we know him not;

the number of his years is unsearchable.

[27] For he draws up the drops of water;

they distill his mist in rain,

28 which the skies pour down

and drop on mankind abundantly.

29 Can anyone understand the spreading of the clouds,

the thunderings of his pavilion?

30 Behold, he scatters his lightning about him

and covers the roots of the sea.

[31] For by these he judges peoples;

he gives food in abundance.

[32] He covers his hands with the lightning

and commands it to strike the mark.

[33] Its crashing declares his presence; [1]

the cattle also declare that he rises.

ELIHU PROCLAIMS GOD’S MAJESTY

37  “At this also my heart trembles

and leaps out of its place.

[2] Keep listening to the thunder of his voice

and the rumbling that comes from his mouth.

3 Under the whole heaven he lets it go,

and his lightning to the corners of the earth.

4 After it his voice roars;

he thunders with his majestic voice,

and he does not restrain the lightnings [2] when his voice is heard.

[5] God thunders wondrously with his voice;

he does great things that we cannot comprehend.

6 For to the snow he says, ‘Fall on the earth,’

likewise to the downpour, his mighty downpour.

[7] He seals up the hand of every man,

that all men whom he made may know it.

8 Then the beasts go into their lairs,

and remain in their dens.

9 From its chamber comes the whirlwind,

and cold from the scattering winds.

10 By the breath of God ice is given,

and the broad waters are frozen fast.

11 He loads the thick cloud with moisture;

the clouds scatter his lightning.

12 They turn around and around by his guidance,

to accomplish all that he commands them

on the face of the habitable world.

[13] Whether for correction or for his land

or for love, he causes it to happen.

[14] “Hear this, O Job;

stop and consider the wondrous works of God.

15 Do you know how God lays his command upon them

and causes the lightning of his cloud to shine?

16 Do you know the balancings [1] of the clouds,

the wondrous works of him who is perfect in knowledge,

17 you whose garments are hot

when the earth is still because of the south wind?

18 Can you, like him, spread out the skies,

hard as a cast metal mirror?

[19] Teach us what we shall say to him;

we cannot draw up our case because of darkness.

20 Shall it be told him that I would speak?

Did a man ever wish that he would be swallowed up?

[21] “And now no one looks on the light

when it is bright in the skies,

when the wind has passed and cleared them.

[22] Out of the north comes golden splendor;

God is clothed with awesome majesty.

23 The Almighty—we cannot find him;

he is great in power;

justice and abundant righteousness he will not violate.

[24] Therefore men fear him;

he does not regard any who are wise in their own conceit.” [2]

THE LORD ANSWERS JOB

38  Then the LORD answered Job out of the whirlwind and said:

[2] “Who is this that darkens counsel by words without knowledge?

[3] Dress for action [1] like a man;

I will question you, and you make it known to me.

[4] “Where were you when I laid the foundation of the earth?

Tell me, if you have understanding.

[5] Who determined its measurements—surely you know!

Or who stretched the line upon it?

6 On what were its bases sunk,

or who laid its cornerstone,

[7] when the morning stars sang together

and all the sons of God shouted for joy?

[8] “Or who shut in the sea with doors

when it burst out from the womb,

9 when I made clouds its garment

and thick darkness its swaddling band,

10 and prescribed limits for it

and set bars and doors,

11 and said, ‘Thus far shall you come, and no farther,

and here shall your proud waves be stayed’?

[12] “Have you commanded the morning since your days began,

and caused the dawn to know its place,

13 that it might take hold of the skirts of the earth,

and the wicked be shaken out of it?

14 It is changed like clay under the seal,

and its features stand out like a garment.

[15] From the wicked their light is withheld,

and their uplifted arm is broken.

[16] “Have you entered into the springs of the sea,

or walked in the recesses of the deep?

[17] Have the gates of death been revealed to you,

or have you seen the gates of deep darkness?

18 Have you comprehended the expanse of the earth?

Declare, if you know all this.

[19] “Where is the way to the dwelling of light,

and where is the place of darkness,

20 that you may take it to its territory

and that you may discern the paths to its home?

[21] You know, for you were born then,

and the number of your days is great!

[22] “Have you entered the storehouses of the snow,

or have you seen the storehouses of the hail,

23 which I have reserved for the time of trouble,

for the day of battle and war?

[24] What is the way to the place where the light is distributed,

or where the east wind is scattered upon the earth?

[25] “Who has cleft a channel for the torrents of rain

and a way for the thunderbolt,

[26] to bring rain on a land where no man is,

on the desert in which there is no man,

27 to satisfy the waste and desolate land,

and to make the ground sprout with grass?

28 “Has the rain a father,

or who has begotten the drops of dew?

29 From whose womb did the ice come forth,

and who has given birth to the frost of heaven?

30 The waters become hard like stone,

and the face of the deep is frozen.

[31] “Can you bind the chains of the Pleiades

or loose the cords of Orion?

[32] Can you lead forth the Mazzaroth [1] in their season,

or can you guide the Bear with its children?

33 Do you know the ordinances of the heavens?

Can you establish their rule on the earth?

[34] “Can you lift up your voice to the clouds,

that a flood of waters may cover you?

35 Can you send forth lightnings, that they may go

and say to you, ‘Here we are’?

[36] Who has put wisdom in the inward parts [1]

or given understanding to the mind? [2]

37 Who can number the clouds by wisdom?

Or who can tilt the waterskins of the heavens,

38 when the dust runs into a mass

and the clods stick fast together?

[39] “Can you hunt the prey for the lion,

or satisfy the appetite of the young lions,

40 when they crouch in their dens

or lie in wait in their thicket?

41 Who provides for the raven its prey,

when its young ones cry to God for help,

and wander about for lack of food?

39  “Do you know when the mountain goats give birth?

Do you observe the calving of the does?

[2] Can you number the months that they fulfill,

and do you know the time when they give birth,

3 when they crouch, bring forth their offspring,

and are delivered of their young?

4 Their young ones become strong; they grow up in the open;

they go out and do not return to them.

[5] “Who has let the wild donkey go free?

Who has loosed the bonds of the swift donkey,

6 to whom I have given the arid plain for his home

and the salt land for his dwelling place?

7 He scorns the tumult of the city;

he hears not the shouts of the driver.

8 He ranges the mountains as his pasture,

and he searches after every green thing.

[9] “Is the wild ox willing to serve you?

Will he spend the night at your manger?

10 Can you bind him in the furrow with ropes,

or will he harrow the valleys after you?

11 Will you depend on him because his strength is great,

and will you leave to him your labor?

12 Do you have faith in him that he will return your grain

and gather it to your threshing floor?

[13] “The wings of the ostrich wave proudly,

but are they the pinions and plumage of love? [1]

14 For she leaves her eggs to the earth

and lets them be warmed on the ground,

15 forgetting that a foot may crush them

and that the wild beast may trample them.

16 She deals cruelly with her young, as if they were not hers;

though her labor be in vain, yet she has no fear,

17 because God has made her forget wisdom

and given her no share in understanding.

[18] When she rouses herself to flee, [2]

she laughs at the horse and his rider.

[19] “Do you give the horse his might?

Do you clothe his neck with a mane?

20 Do you make him leap like the locust?

His majestic snorting is terrifying.

21 He paws [3] in the valley and exults in his strength;

he goes out to meet the weapons.

22 He laughs at fear and is not dismayed;

he does not turn back from the sword.

23 Upon him rattle the quiver,

the flashing spear, and the javelin.

24 With fierceness and rage he swallows the ground;

he cannot stand still at the sound of the trumpet.

25 When the trumpet sounds, he says ‘Aha!’

He smells the battle from afar,

the thunder of the captains, and the shouting.

[26] “Is it by your understanding that the hawk soars

and spreads his wings toward the south?

27 Is it at your command that the eagle mounts up

and makes his nest on high?

28 On the rock he dwells and makes his home,

on the rocky crag and stronghold.

[29] From there he spies out the prey;

his eyes behold it from far away.

30 His young ones suck up blood,

and where the slain are, there is he.”

40  And the LORD said to Job:

[2] “Shall a faultfinder contend with the Almighty?

He who argues with God, let him answer it.”

JOB PROMISES SILENCE

[3] Then Job answered the LORD and said:

[4] “Behold, I am of small account; what shall I answer you?

I lay my hand on my mouth.

5 I have spoken once, and I will not answer;

twice, but I will proceed no further.”

THE LORD CHALLENGES JOB

[6] Then the LORD answered Job out of the whirlwind and said:

[7] “Dress for action [1] like a man;

I will question you, and you make it known to me.

[8] Will you even put me in the wrong?

Will you condemn me that you may be in the right?

9 Have you an arm like God,

and can you thunder with a voice like his?

[10] “Adorn yourself with majesty and dignity;

clothe yourself with glory and splendor.

[11] Pour out the overflowings of your anger,

and look on everyone who is proud and abase him.

12 Look on everyone who is proud and bring him low

and tread down the wicked where they stand.

13 Hide them all in the dust together;

bind their faces in the world below. [2]

[14] Then will I also acknowledge to you

that your own right hand can save you.

[15] “Behold, Behemoth, [3]

which I made as I made you;

he eats grass like an ox.

16 Behold, his strength in his loins,

and his power in the muscles of his belly.

17 He makes his tail stiff like a cedar;

the sinews of his thighs are knit together.

18 His bones are tubes of bronze,

his limbs like bars of iron.

19 “He is the first of the works [1] of God;

let him who made him bring near his sword!

20 For the mountains yield food for him

where all the wild beasts play.

[21] Under the lotus plants he lies,

in the shelter of the reeds and in the marsh.

22 For his shade the lotus trees cover him;

the willows of the brook surround him.

23 Behold, if the river is turbulent he is not frightened;

he is confident though Jordan rushes against his mouth.

[24] Can one take him by his eyes, [2]

or pierce his nose with a snare?

41  [3] “Can you draw out Leviathan [4] with a fishhook

or press down his tongue with a cord?

2 Can you put a rope in his nose

or pierce his jaw with a hook?

3 Will he make many pleas to you?

Will he speak to you soft words?

4 Will he make a covenant with you

to take him for your servant forever?

5 Will you play with him as with a bird,

or will you put him on a leash for your girls?

6 Will traders bargain over him?

Will they divide him up among the merchants?

7 Can you fill his skin with harpoons

or his head with fishing spears?

8 Lay your hands on him;

remember the battle—you will not do it again!

[9] [5] Behold, the hope of a man is false;

he is laid low even at the sight of him.

10 No one is so fierce that he dares to stir him up.

Who then is he who can stand before me?

11 Who has first given to me, that I should repay him?

Whatever is under the whole heaven is mine.

12 “I will not keep silence concerning his limbs,

or his mighty strength, or his goodly frame.

13 Who can strip off his outer garment?

Who would come near him with a bridle?

14 Who can open the doors of his face?

Around his teeth is terror.

15 His back is made of [1] rows of shields,

shut up closely as with a seal.

16 One is so near to another

that no air can come between them.

17 They are joined one to another;

they clasp each other and cannot be separated.

[18] His sneezings flash forth light,

and his eyes are like the eyelids of the dawn.

19 Out of his mouth go flaming torches;

sparks of fire leap forth.

20 Out of his nostrils comes forth smoke,

as from a boiling pot and burning rushes.

21 His breath kindles coals,

and a flame comes forth from his mouth.

22 In his neck abides strength,

and terror dances before him.

23 The folds of his flesh stick together,

firmly cast on him and immovable.

24 His heart is hard as a stone,

hard as the lower millstone.

[25] When he raises himself up the mighty [2] are afraid;

at the crashing they are beside themselves.

26 Though the sword reaches him, it does not avail,

nor the spear, the dart, or the javelin.

27 He counts iron as straw,

and bronze as rotten wood.

28 The arrow cannot make him flee;

for him sling stones are turned to stubble.

29 Clubs are counted as stubble;

he laughs at the rattle of javelins.

30 His underparts are like sharp potsherds;

he spreads himself like a threshing sledge on the mire.

[31] He makes the deep boil like a pot;

he makes the sea like a pot of ointment.

32 Behind him he leaves a shining wake;

one would think the deep to be white-haired.

33 On earth there is not his like,

a creature without fear.

[34] He sees everything that is high;

he is king over all the sons of pride.”

JOB’S CONFESSION AND REPENTANCE

42  Then Job answered the LORD and said:

[2] “I know that you can do all things,

and that no purpose of yours can be thwarted.

[3] ‘Who is this that hides counsel without knowledge?’

Therefore I have uttered what I did not understand,

things too wonderful for me, which I did not know.

[4] ‘Hear, and I will speak;

I will question you, and you make it known to me.’

[5] I had heard of you by the hearing of the ear,

but now my eye sees you;

[6] therefore I despise myself,

and repent [1] in dust and ashes.”

THE LORD REBUKES JOB’S FRIENDS

[7] After the LORD had spoken these words to Job, the LORD said to Eliphaz the Temanite: “My anger burns against you and against your two friends, for you have not spoken of me what is right, as my servant Job has. [8] Now therefore take seven bulls and seven rams and go to my servant Job and offer up a burnt offering for yourselves. And my servant Job shall pray for you, for I will accept his prayer not to deal with you according to your folly. For you have not spoken of me what is right, as my servant Job has.” 9 So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did what the LORD had told them, and the LORD accepted Job’s prayer.

THE LORD RESTORES JOB’S FORTUNES

[10] And the LORD restored the fortunes of Job, when he had prayed for his friends. And the LORD gave Job twice as much as he had before. 11 Then came to him all his brothers and sisters and all who had known him before, and ate bread with him in his house. And they showed him sympathy and comforted him for all the evil [1] that the LORD had brought upon him. And each of them gave him a piece of money [2] and a ring of gold.

[12] And the LORD blessed the latter days of Job more than his beginning. And he had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys. 13 He had also seven sons and three daughters. 14 And he called the name of the first daughter Jemimah, and the name of the second Keziah, and the name of the third Keren-happuch. 15 And in all the land there were no women so beautiful as Job’s daughters. And their father gave them an inheritance among their brothers. 16 And after this Job lived 140 years, and saw his sons, and his sons’ sons, four generations. 17 And Job died, an old man, and full of days.

STUDY NOTES FOR JOB 1

STUDY NOTE FOR JOB 1:1–2:13 In the prose prologue, the narrator provides the reader with essential background information for understanding the central poetic speeches. There are two basic points being made: what befalls Job is not a consequence of sinful behavior on his part, and all that occurs is under the sovereign control of God.

1:1–5 The prologue (chs. 1; 2) begins with a depiction of Job as blessed by and devoted to his God.

1:1 Uz. An extended region east of Judah, perhaps on the edge of the desert but conducive to raising crops (v. 14) and livestock (v. 3). Job is not a nomad but an elder in a major town (29:7).

Job. The meaning of his name is uncertain, but see note on 6:27; 13:24. There is no mention of his family line, implying he is not an Israelite. His standing before God is based not on inherited privilege but on personal commitment.

blameless and upright. “Blameless” means acting with integrity, springing from a wholehearted commitment to God. “Upright” describes one whose conduct is habitually ethically correct. This is ordinary language and means not that Job was sinless but that he is genuine in his religious profession.

feared God and turned away from evil. Job’s character embodies awe and respect for God, shunning all who would offend Him. This verdict is endorsed by God in 1:8 and 2:3. BACK TO JOB 1:1

STUDY NOTE FOR JOB 1:2 Job is blessed with a large family. Retribution theology (Introduction: Genre) would argue that this is a sign of Job’s righteousness and that its loss a sign of his sin. As this book will reveal, however, this kind of retribution theology is far too simplistic to explain God’s providential dealings with his people. BACK TO JOB 1:2

STUDY NOTE FOR JOB 1:3 sheep ... camels ... oxen ... donkeys. Patriarchal wealth is measured by numbers of livestock (see Gen. 30:43). BACK TO JOB 1:3

STUDY NOTE FOR JOB 1:4 on his day. There was a prearranged program for these festivities, perhaps in connection with their birthdays. BACK TO JOB 1:4

STUDY NOTE FOR JOB 1:5 consecrate them. Job is rightly concerned for the spiritual welfare of his children.

offer burnt offerings. By this means of grace the patriarch Job, like Abraham (Gen. 15:9, 10), fills the role of priest for the family, consecrating his children to God. In the epilogue Job again plays an intercessory role (42:8, 9).

cursed God in their hearts. The Hebrew reads lit. “blessed God,” but that is a euphemism to avoid uttering “curse” next to “God.” Cursing God is a sin in which Job himself will be tested (v. 11). BACK TO JOB 1:5

STUDY NOTE FOR JOB 1:6–2:10 The writer reveals the developments in heaven and their consequences on earth that lead to Job’s suffering, first regarding his possessions and family (vv. 6–22) and then his physical well-being (2:1–10).

1:6–12 The first of two scenes in heaven depicting the divine council and focusing on an encounter between the Lord (Yahweh) and Satan. As the text note indicates, throughout chs. 1; 2 Satan is not a proper name but a descriptive term meaning “the adversary.” While some argue that he is merely an angel who functions as the Lord’s observer of affairs on earth, “also” (1:6) indicates that his presence is intrusive. Additional information will be revealed in later ages about his character, but here Satan is obviously more than a prosecutor. He opposes the will of God, in keeping with the role of the serpent in Gen. 3. In v. 9 he questions Job’s religious motivation. The use of Yahweh, the covenant name of God, throughout chs. 1; 2 (also in 38:1; 40:1; 42) indicates that God is in a loving and merciful covenant relationship with Job.

1:6 Satan. See theological note “Satan.” He is not a free agent but needs divine permission to proceed. BACK TO JOB 1:6

STUDY NOTE FOR JOB 1:7 It is the Lord who initiates the interchange. Satan constantly scrutinizes human affairs to identify the vulnerable. BACK TO JOB 1:7

STUDY NOTE FOR JOB 1:8 Job is honored by God, who approves of him as a true and faithful servant, i.e., one keeping the solemn oaths of the covenant relationship. It is God, not Satan, who singles out Job for testing. BACK TO JOB 1:8

STUDY NOTE FOR JOB 1:9 Satan does not dispute Job’s integrity but argues that Job’s conduct is motivated by what he gets out of it rather than by a sincere attachment to the Lord. BACK TO JOB 1:9

STUDY NOTE FOR JOB 1:10 Satan also insinuates that the only way God can get people to worship Him is by bribing them with protection and prosperity. BACK TO JOB 1:10

STUDY NOTE FOR JOB 1:11 The question is whether Job, who was so sensitive to the possibility of his children’s cursing God, will now sin that way himself. BACK TO JOB 1:11

STUDY NOTE FOR JOB 1:12 The adversary is allowed to test Job, but at this point, only with regard to his possessions and family. Satan’s activities are restricted to what is permitted by the Lord. BACK TO JOB 1:12

STUDY NOTE FOR JOB 1:13–22 Satan delivers an assault on Job’s possessions, servants, and, climactically, his children. Each time he leaves a single survivor to bring word to Job, but while one messenger is still relating his catastrophic news, another comes to tell of a further dire blow. Even so, Job remains steadfast in his belief that God is good. BACK TO JOB 1:13

STUDY NOTE FOR JOB 1:15, 17 Sabeans ... Chaldeans. The Sabeans were a tribe from the south Arabian desert. The Chaldeans were at this time a marauding tribe from north Arabia. Their descendants later became the rulers of Babylon. BACK TO JOB 1:15, 17

STUDY NOTE FOR JOB 1:20–22 Job utters a wisdom poem that portrays the discernment of quiet submission to the secret will of God. Everything belongs to the creator who gave it. God’s people must praise Him for whatever He does with what is His. The word “blessed” (v. 21) is the same used in v. 11 for “cursed.” By employing it here, the author is emphasizing how Job, though grief-stricken, has frustrated Satan’s predictions in v. 11. However, v. 22 implies the testing is not yet over. BACK TO JOB 1:20

STUDY NOTES FOR JOB 2

STUDY NOTE FOR JOB 2:1–6 Further developments in heaven—another round of accusations from Satan—precede more suffering for Job on earth. BACK TO JOB 2:1

STUDY NOTE FOR JOB 2:3 holds fast his integrity ... without reason. “Integrity” lit. “blamelessness.” The sudden change from the words of 1:6–8 at the end of 2:1–3 shows how the adversary, who has lost the first round, is humiliated by God through a bit of irony. The same word (“for no reason,” 1:9) Satan had used to accuse Job is used here, translated “without reason.” It is the adversary who has done wrong, not Job. BACK TO JOB 2:3

STUDY NOTE FOR JOB 2:4 Skin for skin. Satan suggests that even Job’s statement of faith in 1:21 is nothing but a ploy. Job is willing to sacrifice anything for his own skin. If God will only stretch out His hand and strike Job’s body, then he will curse God to His face. BACK TO JOB 2:4

STUDY NOTE FOR JOB 2:6 spare his life. God permits the adversary to be used as His instrument to strike Job, a fact that bears on the problem of evil. Satan, as a creature, is reined in. He is allowed to go only as far as God permits. The word translated “spare” can be translated “safeguard”; it would appear that Satan is being held responsible for Job’s life. BACK TO JOB 2:6

STUDY NOTE FOR JOB 2:7–10 Notwithstanding Satan’s divinely permitted (and divinely limited) attacks on Job’s body, Job holds firm to his conviction that God is praiseworthy.

2:7 loathsome sores. We have no way of knowing the exact nature of the disease that affects Job’s skin. But it is disfiguring and painful. BACK TO JOB 2:7

STUDY NOTE FOR JOB 2:8 sat in the ashes. Perhaps by trial and error the ancients learned that the ashes were a place where disease would not spread. Or it may simply have been a way of lamenting. BACK TO JOB 2:8

STUDY NOTE FOR JOB 2:9 Job’s wife is unaware of God’s guarantee that Job’s life would not be taken. She does not doubt his integrity and may be speaking out of a misplaced sympathy, considering death to be preferable to the agony her husband is suffering. Whatever her motives, her intervention increases the pressure on Job to succumb to the temptation. BACK TO JOB 2:9

STUDY NOTE FOR JOB 2:10 foolish. The Hebrew word for “foolish” or “fool” has to do with faithlessness and religious apostasy, as in Ps. 14:1 (see also Ps. 53:1). It is more an ethical judgment than an intellectual one.

Job did not sin with his lips. This stress on the purity of Job’s speech is an anticipation of the contrast that will come in the dialogue, where Job’s words are less pure. BACK TO JOB 2:10

STUDY NOTE FOR JOB 2:11–13 In the final paragraph of the prologue, Job’s friends arrive to comfort him in the midst of his terrible suffering. They live in different localities, and the time taken for news to reach them, to make arrangements for the visit, and to travel to Job implies that his sufferings were already prolonged when they arrived (see 7:3). They are introduced as a group, and they share a similar outlook. Although they will become highly critical of Job, their visit is well-intentioned. BACK TO JOB 2:11

STUDY NOTE FOR JOB 2:12 they did not recognize him. An indication of the severity of Job’s physical affliction.

wept ... robes ... sprinkled dust. Cultural expressions of distress and anxiety. BACK TO JOB 2:12

STUDY NOTE FOR JOB 2:13 they sat with him on the ground seven days and seven nights, and no one spoke a word to him. This behavior, tied to the number of completeness (seven), expresses the most intense form of grief they can display. For the practice of mourning seven days over the dead, see Gen. 50:10. By conforming to Near Eastern protocol, which demands that Job should be the first to break the silence, the friends exhibit sympathy and wisdom in a way that they fail to do when they actually do speak. BACK TO JOB 2:13

STUDY NOTES FOR JOB 3

STUDY NOTE FOR JOB 3:1–26 Job breaks the weeklong silence with a fiercely emotional lamentation. He expresses the same kind of depression that overtook the psalmist (Ps. 88) and Jeremiah (Jer. 20:14, 15), whose bitter lament is similar to Job’s in language. BACK TO JOB 3:1

STUDY NOTE FOR JOB 3:3–10 Job does not curse God, but he goes so far as to question God’s wisdom in giving him life. It is also significant that although Job is mentally and spiritually at the breaking point, it does not cross his mind to take his own life. BACK TO JOB 3:3

STUDY NOTE FOR JOB 3:4 May God ... seek it. Job wishes for the nonexistence of the day of his birth. This curse would reverse creation and introduce darkness rather than light into that day. If the day had never existed, then neither would Job. BACK TO JOB 3:4

STUDY NOTE FOR JOB 3:7 be barren. Refers to the night of v. 3; the thought is that it would be better for Job if he had never been conceived. BACK TO JOB 3:7

STUDY NOTE FOR JOB 3:8 rouse up Leviathan. Job refers to enchanters who claim they can rouse the seven-headed monster of the deep (41:1 note). The thought may be that the monster will cause an eclipse by swallowing the sun or the moon. No sun would indicate no calendar day on which Job’s birth could occur. BACK TO JOB 3:8

STUDY NOTE FOR JOB 3:9 its dawn. That is, of the night of his conception. The morning stars are to be extinguished rather than usher in the dawn. “Eyelids of the morning” personifies dawn, a dawn that Job wishes had never come. BACK TO JOB 3:9

STUDY NOTE FOR JOB 3:11–26 Verses 3–10 are set in the form of curses, while these are rhetorical questions, perhaps uttered more musingly. Job gives vent to his frustration, asking why he did not die at or just after birth (vv. 11, 12, 16) so as to escape his present agony. Since that did not happen, in vexation he moves on to ask rhetorically why he should not now experience premature death (vv. 20, 23). BACK TO JOB 3:11

STUDY NOTE FOR JOB 3:12 the knees receive me. Either those of his mother as she holds him in her lap or of his father who acknowledges him as his legitimate son (see Gen. 50:23). BACK TO JOB 3:12

STUDY NOTE FOR JOB 3:13–15, 17–19 At this early stage of divine revelation, Job’s view of existence after death is colored by what will be absent in death. There will no longer be the striving of the mighty after greater achievements (vv. 14, 15) or harassment from the wicked (v. 17) or maltreatment of the oppressed (v. 18). Death, the great leveler (v. 19), brings an end to earthly agony—including that of Job. BACK TO JOB 3:13, 17

STUDY NOTE FOR JOB 3:16 Job is speaking under intense emotional pressure; his thought here is not consecutive but reverts to the theme of vv. 11, 12. BACK TO JOB 3:16

STUDY NOTE FOR JOB 3:20–23 Job generalizes from his situation to include all who suffer. Unlike 1:10, the divine hedge in v. 23 is one that prevents an afflicted individual from seeing a way of escape from his situation. Job questions how living is worthwhile for one engulfed by misery.

3:20 the bitter in soul. Those experiencing intense inward vexation and distress about God’s providential dealings with them (7:11; 10:1; 27:2 and notes). BACK TO JOB 3:20

STUDY NOTE FOR JOB 3:25 the thing that I fear. That is, an experience of physical suffering and spiritual desolation such as has overwhelmed Job. BACK TO JOB 3:25

STUDY NOTES FOR JOB 4

STUDY NOTE FOR JOB 4:1–14:21 The weeklong silence has been broken by Job’s anguished outburst (ch. 3), after which his friends can no longer keep silent. They speak in turn, probably in order of seniority, and Job responds to each contribution. All the speakers accept a simplistic “retribution principle,” whereby God controls the world by punishing anyone who sins and rewards whoever does what is right. Job’s friends, however, hold that the reverse is also true: whoever suffers has sinned and whoever is blessed is righteous. As such, there is a one-to-one correspondence between sin and suffering; since Job is suffering so greatly, he has sinned greatly. At first they just hint at this (5:8; 8:6; 11:14), but when Job fails to accept their analysis, they become more open and ferocious in their attacks. Though ultimately it is true that God punishes (impenitent) sinners and rewards (those whom He mercifully declares to be) righteous people, Job’s friends err in believing that every instance of suffering is an application of this principle.

4:1–5:27 The name Eliphaz means “my God is gold,” but that does not contribute to understanding the present account. He comes from Teman in Edom, a locale with a reputation for wisdom (Jer. 49:7). BACK TO JOB 4:1

STUDY NOTE FOR JOB 4:2–6 Eliphaz is the least caustic of Job’s three friends, at least in his first speech. Compare these opening words, which assume Job is innocent (v. 7), with 22:1–11, where he is fully convinced Job is getting what he deserves. Job is complimented for being a wisdom teacher who in the past has helped the discouraged (vv. 3, 4), but in v. 5 he is warned lest he fails in his suffering to apply to himself what he once taught others. BACK TO JOB 4:2

STUDY NOTE FOR JOB 4:6 your fear of God. Lit. “your fear.” Eliphaz acknowledges the genuine piety that controls Job’s life (see 1:1). His question is put in such a way as to encourage Job that his present distress will not last. According to Eliphaz’s theology, any interruption of the good fortune of the pious can only be temporary. BACK TO JOB 4:6

STUDY NOTE FOR JOB 4:7–11 Eliphaz assures Job that God will preserve the righteous and bring the wicked to an early grave. However, even from the death of Abel (Gen. 4:8–11; 1 John 3:12), and especially in the death of Christ, it is evident that the retribution principle is not the only factor determining God’s providential rule. BACK TO JOB 4:7

STUDY NOTE FOR JOB 4:8 As I have seen. Eliphaz bases his advice on personal observation (5:3 note; 15:17 note), but personal observation and experience is a limited basis for wisdom.

sow trouble reap the same. Such wisdom cannot be denied, but does it apply to Job? Is retribution imposed as immediately as Eliphaz implies? This approach also fails to allow for the activity of divine grace, where we reap what we have not sown. BACK TO JOB 4:8

STUDY NOTE FOR JOB 4:10, 11 Five different words are used to describe lions. Their strong appearance does not mean that they can thwart the operation of universal law. No more can the wicked escape divine judgment. BACK TO JOB 4:10, 11

STUDY NOTE FOR JOB 4:12–21 Although Eliphaz is unsure of the identity of the one who visited him in his night vision (v. 16), he is certain he received authoritative, supernatural revelation. It is always necessary, however, to test the genuineness of such an experience (see 1 John 4:1). BACK TO JOB 4:12

STUDY NOTE FOR JOB 4:17–21 It is unclear where the message Eliphaz heard ends. The ESV extends the quotation to the end of v. 21, but it may only consist of v. 17, in which case the remaining verses expand on what Eliphaz heard.

4:17 in the right before God. Although this may also be translated “more righteous than God” (text note), that rendering is implausible in this context. Eliphaz is not (yet) implying that Job has become so conceited. The rhetorical questions emphasize human moral inadequacy. Whether weak (“mortal man”) or strong (“man” at the height of his powers), “all have sinned and fall short of the glory of God” (Rom. 3:23). Job therefore has no ground for complaint against God (see 9:1 for Job’s rejoinder). BACK TO JOB 4:17

STUDY NOTE FOR JOB 4:18 Even angels are not exempt from divine criticism and rebuke, so Job should not expect to avoid it. BACK TO JOB 4:18

STUDY NOTE FOR JOB 4:19 houses of clay. A reference to the human body (10:9; 33:6; cf. Gen. 2:7). Job shares the frailty of all mankind, and his departure will attract as little attention as a moth being swatted. BACK TO JOB 4:19

STUDY NOTE FOR JOB 4:21 die, and that without wisdom. That is, their death is without any purpose and therefore meaningless. They “perish forever” (v. 20) with no rationale for their lives. BACK TO JOB 4:21

STUDY NOTES FOR JOB 5

STUDY NOTE FOR JOB 5:1–7 Eliphaz asserts that no other being, human or angelic, is in a position to extend help to Job as he endures the troubles that are common to mankind. The idea of mediatorial assistance is a theme that Job will repeatedly take up later (9:33; 16:19, 20; 19:25).

5:1 To which of the holy ones will you turn. None of the “sons of God” (1:6), the holy angels, would dare to help Job or could do so in the light of the assessment of 4:18. BACK TO JOB 5:1

STUDY NOTE FOR JOB 5:2 vexation. An intense emotional reaction to circumstances, such as that displayed by Job in ch. 3. “Jealousy,” envy of the lot of others, perhaps reflects Job’s desire to have been stillborn (3:16). Although Eliphaz is speaking in general terms, there is no doubt that he is alleging Job’s behavior to be that of “the fool” and “the simple,” wisdom language for those lacking spiritual insight. BACK TO JOB 5:2

STUDY NOTE FOR JOB 5:3 I cursed. Eliphaz views himself as approving of, and participating in, the retribution that will inevitably overturn the fortunes of the wicked. BACK TO JOB 5:3

STUDY NOTE FOR JOB 5:4 Even though it is presented as a proverbial truth, the implied reference to Job’s family is still insensitive (see 1:18, 19). BACK TO JOB 5:4

STUDY NOTE FOR JOB 5:6 Eliphaz’s point is that trouble does not spring up spontaneously like a weed but is inevitably reaped by those who sow it. BACK TO JOB 5:6

STUDY NOTE FOR JOB 5:7 as the sparks fly upward. Lit. “the sons of Resheph fly upward.” Resheph was the god of pestilence, lightning, and destruction. A similar idiom is used in Song 8:6, where love is described as “flashes of fire.” In other places the idiom is used for bolts of lightning (Ps. 78:48) and of pestilence (Deut. 32:24; Hab. 3:5). From the day an individual is born, any activity generates frustration and woe as inevitably as a fire generates sparks. BACK TO JOB 5:7

STUDY NOTE FOR JOB 5:8–16 Since Eliphaz cannot conceive of another being intervening effectively, he advises Job to appeal to God for assistance. In general, this is good advice, but implicit here is the misplaced assumption that Job has deliberately sinned in a heinous manner. For Job to seek God would require repentance and a request for forgiveness, but Job knows that he has not acted in a reprehensible fashion.

5:8 commit my cause. Hints at a legal interpretation of the dialogues (9:3 note). BACK TO JOB 5:8

STUDY NOTE FOR JOB 5:13 Paul cites the first line of this verse in 1 Cor. 3:19 to establish divine superiority over those who consider themselves to be wise. The problem with Job’s counselors is not so much ignorance of the truth as the wrongheaded and partial application of it. BACK TO JOB 5:13

STUDY NOTE FOR JOB 5:15 the sword of their mouth. A reference to slander (see v. 21). BACK TO JOB 5:15

STUDY NOTE FOR JOB 5:17–26 Eliphaz informs Job why he should not despise God’s dealings with him. Whoever accepts divine correction will be restored and blessed (see Prov. 3:11, 12). This reference to the disciplinary nature of human suffering is the only place in the speeches of the three counselors where the subject is even broached. Job is only at the first stage of a process that will lead to healing and recovery (v. 18). In vv. 19–22, the second line reinforces the theme of the first line.

5:17 the Almighty. The first of thirty-one times that “the Almighty” is used in Job to render the Hebrew term Shaddai (Gen. 17:1 note). The title is most commonly thought to be derived from an Akkadian word meaning “mountain” and conveys the thought that God is mountain-like, that is, enduring, imposing, majestic, and awe inspiring. The rendering “Almighty” dates back to the Septuagint and associates this name of God with his supreme power and total sovereignty over creation. BACK TO JOB 5:17

STUDY NOTE FOR JOB 5:19 six ... in seven. A poetic expression meaning “many.” BACK TO JOB 5:19

STUDY NOTE FOR JOB 5:23 in league with the stones of the field. This may well be figurative language describing an Edenic condition before the curse imposed after the fall. Job’s physical environment would no longer frustrate his attempts at cultivation. Alternatively, some read this as “in league with the offspring of the field” to reflect the other side of the parallelism that reads, “the beasts of the field shall be at peace with you.” Since wild animals often kill domestic animals, this fits the context, where in v. 22 Eliphaz says Job has no need to fear the beasts of the earth. BACK TO JOB 5:23

STUDY NOTE FOR JOB 5:25 your offspring shall be many. Considering that Job has lost all his children, the statement is both unnecessary and cruel. BACK TO JOB 5:25

STUDY NOTE FOR JOB 5:26 At this point neither Job nor Eliphaz can imagine that this statement will come true for Job (see 42:16, 17). BACK TO JOB 5:26

STUDY NOTE FOR JOB 5:27 this we have searched out; it is true. Eliphaz commends to Job the conclusions reached by wisdom teachers (including Eliphaz) regarding the blessings that come to the repentant. However, the generalization, which is an expression of simplistic retribution theology, is not invariably true, and, crucially, his advice to Job to repent is based on a complete misunderstanding of the origin of Job’s sufferings. BACK TO JOB 5:27

STUDY NOTES FOR JOB 6

STUDY NOTE FOR JOB 6:1–7:21 Job often does not directly respond to the arguments of his friends. Here he begins with introspective soliloquy before upbraiding Eliphaz for uttering presumptuous, insensitive, not to mention false, words about him (6:14–30); then in ch. 7 he addresses his complaint to God. BACK TO JOB 6:1

STUDY NOTE FOR JOB 6:2–7 Job speaks out of his anguish and argues that if the extent of his suffering were accurately assessed, it would be seen as more than sufficient to warrant his complaints. BACK TO JOB 6:2

STUDY NOTE FOR JOB 6:3, 4 my words have been rash. For the arrows of the Almighty are in me. Job excuses his raging by fantasizing that God has become his enemy. He shares Eliphaz’s presupposition that this suffering is divinely imposed, but Job does not know why. BACK TO JOB 6:3 4

STUDY NOTE FOR JOB 6:5 Job’s questions expect a negative answer. The vehemence of his speech has arisen from his distressing circumstances. BACK TO JOB 6:5

STUDY NOTE FOR JOB 6:6, 7 tasteless ... My appetite refuses. Eliphaz has offered him no real food (v. 5), i.e., words of comfort. What was supposed to be good food (words of comfort from friends) has made Job sick. BACK TO JOB 6:6, 7

STUDY NOTE FOR JOB 6:8–13 Oh that I might have my request. Job does not contemplate suicide. Rather, he affirms that the only comfort left to him is the exquisite release from pain that death, sent by God, would bring. He strongly affirms continued faith in God. This passage shows that Job believes in a blissful afterlife. BACK TO JOB 6:8

STUDY NOTE FOR JOB 6:9 cut me off. As a weaver cuts a thread, so would God bring Job’s earthly existence to an end. BACK TO JOB 6:9

STUDY NOTE FOR JOB 6:10 I have not denied the words of the Holy One. The first of Job’s affirmations of innocence (see 9:21; 16:17; 27:6). He has lived by God’s words (commands) and is unaware of how he has offended God and brought such suffering on himself. Such a declaration does not ring true as far as his friends are concerned. For them Job’s suffering clearly proves otherwise. BACK TO JOB 6:10

STUDY NOTE FOR JOB 6:11–13 In a series of rhetorical questions, Job affirms that he is drained of strength and unable to endure much longer. BACK TO JOB 6:11

STUDY NOTE FOR JOB 6:14–23 Job complains that his friends have acted improperly in not displaying toward him kindness or steadfast love, that is, the protection and assistance appropriate to a committed relationship. Even though Job knows he is innocent, he still needs companionship and sympathy. Their response has been deficient. BACK TO JOB 6:14

STUDY NOTE FOR JOB 6:15 My brothers. Intensifies their insensitivity. It reminds one of Judas (John 13:18) or the disciples (Matt. 26:40).

torrent-bed. In the rainy season a wadi turns into a raging torrent, but in summer, when water is needed, it dries up. In his extended metaphor (6:15–20), Job pictures desert travelers seeking water from such wadis, only to be disappointed. BACK TO JOB 6:15

STUDY NOTE FOR JOB 6:21–23 you. Plural, referring to the three counselors. Even though Job had not sought costly favors from them, they were afraid to help him. They would rather maintain their theology than allow for an exception. Such an admission would deprive them of the satisfaction they derive from their ability to analyze the circumstances of life. BACK TO JOB 6:21

STUDY NOTE FOR JOB 6:24–30 Job asks his friends to give him real help by providing direct evidence of the wrongdoing they allege he must have committed. BACK TO JOB 6:24

STUDY NOTE FOR JOB 6:25 How forceful are upright words. The difference between Job and his friends is summed up here. The speeches of the friends are formally correct but do not necessarily apply to Job. Indeed, the friends falsely accuse Job of having lived a sinful life. Job insists on speaking honest words about his life: he has never forsaken God or lived in a profligate way. BACK TO JOB 6:25

STUDY NOTE FOR JOB 6:27 cast lots over the fatherless. Later, Job will speak of his loving care for the fatherless (31:16–22). His name possibly means “without a father.” BACK TO JOB 6:27

STUDY NOTE FOR JOB 6:29 is at stake. Lit. “is in it.” The “it” is their insistence that he is suffering for his sins. Either he or they must be wrong. BACK TO JOB 6:29

STUDY NOTE FOR JOB 6:30 my tongue. In vv. 6, 7 Job spoke of their words as bad food. Here he pleads that they change what they are feeding him. BACK TO JOB 6:30

STUDY NOTES FOR JOB 7

STUDY NOTE FOR JOB 7:1–6 Job reverts to soliloquy in which he at first reflects on the harsh lot of mankind in general (vv. 1, 2) before describing his own circumstances (vv. 3–6). Whereas the shadows of evening bring relief to the slave toiling under the sun and a hired hand can expect due payment, in his despair Job has nothing to look forward to (v. 6).

7:1 hard service. The terminology often refers to military service, but here it describes the inescapable rigors of life in general. BACK TO JOB 7:1

STUDY NOTE FOR JOB 7:5 Job’s malady may be a combination of diseases. Repulsive symptoms, however, have appeared all over his skin, the largest and most sensitive bodily organ. BACK TO JOB 7:5

STUDY NOTE FOR JOB 7:6 without hope. The term “hope” skillfully extends the weaving metaphor of the preceding line; there is a similarly spelled word meaning “cord” or “thread” (see Josh. 2:18). BACK TO JOB 7:6

STUDY NOTE FOR JOB 7:7–10 The singular form of the verb “remember” (v. 7) shows that God is now being addressed as Job sets out the brevity of earthly existence for himself and for mankind generally. Comparable sentiments about life as “a breath” are found in the Psalms (see Pss. 39:4–6; 62:9; 144:3, 4). But reflecting on human transience turns the psalmists to God, whereas Job reacts bleakly and holds out no hope for himself.

7:7 never again see good. Worse than pain is the loss of hope for a return to health. BACK TO JOB 7:7

STUDY NOTE FOR JOB 7:9 does not come up. The language of appearance. Job is not developing a doctrine but merely stating what all observe. Later, Job will show he believes in the possibility of resurrection (14:12–15). BACK TO JOB 7:9

STUDY NOTE FOR JOB 7:11–21 Job refuses to go quietly and sets out the grounds of his complaint regarding God’s unremitting and harsh treatment.

7:11 will not restrain my mouth. Like the psalmist who had to give vent to his emotionally distraught feelings (Ps. 39:3), Job insists on complaining out of his “bitterness of soul” (3:20 note). Note that here he complains to God, not to man. BACK TO JOB 7:11

STUDY NOTE FOR JOB 7:12 Am I the sea. The Hebrew uses “sea” as a proper name here without the definite article. This is poetic language for the boisterous Canaanite deity Yam (sea). Job does not worship Yam, but he knows the story about him.

a sea monster. Possibly a reference to Tiamat, who, according to Babylonian myth, was overcome and held captive by the god Marduk to create the ordered world of human existence. Job complains that God is treating him in a disproportionately harsh fashion.

set a guard. An instance of dramatic irony in the light of the prologue, esp. 2:6. God had been guarding Job but not in the restrictive manner Job thought. BACK TO JOB 7:12

STUDY NOTE FOR JOB 7:14 you scare me. Job imagines that God is actually doing all this. The reader knows from the prologue that God permitted Satan to do it. Yet that permission is within God’s sovereign ordination. BACK TO JOB 7:14

STUDY NOTE FOR JOB 7:15 I would choose ... death. Job sees death as the way out, but Satan has not been permitted to go that far, nor would death serve Satan’s purpose of getting Job to curse God to His face. BACK TO JOB 7:15

STUDY NOTE FOR JOB 7:16 Leave me alone. Again, Job imagines that God is the one who torments him. We know from the prologue, however, that God has a high and holy purpose in permitting Satan to touch Job. BACK TO JOB 7:16

STUDY NOTE FOR JOB 7:17 What is man, that you make so much of him. A similar thought is expressed positively in Pss. 8:4 and 144:3. The psalmist marvels that God cares so much for the creature He has made in His own image. But Job, in his distress, wishes that God would leave him alone. BACK TO JOB 7:17

STUDY NOTE FOR JOB 7:18 visit ... test. Subject to scrutiny and examination (23:10 note). BACK TO JOB 7:18

STUDY NOTE FOR JOB 7:20 you watcher of mankind. Job thinks God is too critical and eager to find faults. For what sin is God punishing him so severely? BACK TO JOB 7:20

STUDY NOTE FOR JOB 7:21 and take away my iniquity. Though Job will stress his integrity (i.e., his honest commitment to godliness and righteousness), he never denies being a sinner. Job argues that if he has committed such heinous sin as to warrant his suffering, God should deal with the matter immediately and forgive him. That God does not implies that He must prefer to punish rather than forgive. But Job’s agony is so intense that without immediate relief, his death seems inevitable. BACK TO JOB 7:21

STUDY NOTES FOR JOB 8

STUDY NOTE FOR JOB 8:1–22 This short contribution reveals Bildad to be a blunt and unfeeling person. He has failed to hear Job’s cry for compassion (6:13, 14, 26). His message to Job is forthright: he and his family have received what they deserve. Now if only Job will repent of the shameless deeds that brought on this disaster, he can be restored to even greater prosperity and happiness than he had before.

8:1–7 Bildad reveals his impatience at Job’s attempts to clear himself and at his failure to accept the counsel offered to him.

8:1 Bildad the Shuhite. Bildad’s name may be an Aramaic compound of the names of two gods, Baal and Hadad. Shuah was a son of Abraham and Keturah (Gen. 25:2), whose descendants were located in northeast Arabia. Like the other counselors, Bildad is not of Israelite descent. BACK TO JOB 8:1

STUDY NOTE FOR JOB 8:2 a great wind. A strong accusation, picking up on and intensifying Job’s expression in 6:26. It is unlike the tone of Eliphaz, who attempted a soft approach at first (4:2). On the basis of Job’s suffering, Bildad is sure that Job’s protestations are all bluster, with no real content. BACK TO JOB 8:2

STUDY NOTE FOR JOB 8:3 Bildad rebuts what he infers is Job’s position, that God is unjust. “Pervert” conveys the thought of twisting what is straight out of shape. BACK TO JOB 8:3

STUDY NOTE FOR JOB 8:4 If. Bildad expresses himself with a veneer of sensitivity, though it is clear what he really thinks. Those who offend God die, and conversely those who die young must have offended God grievously. BACK TO JOB 8:4

STUDY NOTE FOR JOB 8:6 if you are pure and upright. In Bildad’s mind, God has mercy only when human beings deserve it. Mercy, however, cannot ever be deserved. In Bildad’s interpretation of the situation, he is offering Job a way out of his misery. He not only urges repentance but also points to good works as the basis of enjoying God’s favor. BACK TO JOB 8:6

STUDY NOTE FOR JOB 8:8–10 inquire ... bygone ages. Eliphaz appealed to revelation as his authority, even though that revelation was somewhat enigmatic (4:12–17). Bildad appeals to human tradition. He has not invented his theology but inherited it from former generations whose views were accorded great respect in the ancient Near East. BACK TO JOB 8:8

STUDY NOTE FOR JOB 8:11–19 Bildad sets out in general terms traditional teaching regarding conduct and rewards. Illustrations drawn from the natural world show the invariable connection between cause and effect. Without water, plants cannot grow. BACK TO JOB 8:11

STUDY NOTE FOR JOB 8:13 the godless. This Hebrew word occurs eight times in Job (8:13; 13:16; 15:34; 17:8; 20:5; 27:8; 34:30; 36:13) and refers to someone who is arrogant and defiant in rebellion against God and so is profane or defiled by sin. Obviously, Bildad sees Job as a case in point. BACK TO JOB 8:13

STUDY NOTE FOR JOB 8:14, 15 The hope of the godless provides no more substantial a foundation for life than a spider’s web. BACK TO JOB 8:14, 15

STUDY NOTE FOR JOB 8:16–19 The description is of a prolific plant with shallow roots. If such superficial support is removed, the plant collapses. Similarly, the success of the wicked soon passes. BACK TO JOB 8:16

STUDY NOTE FOR JOB 8:20 God will not reject a blameless man. The heart of Bildad’s theology of suffering. As standard wisdom it is not wrong. Ps. 1:6 teaches that the Lord cares about the way of the righteous, but the way of the wicked shall perish. Bildad’s error is that Job’s suffering indicates Job is godless.

take the hand of evildoers. An action associated with providing guidance and security. BACK TO JOB 8:20

STUDY NOTES FOR JOB 9

STUDY NOTE FOR JOB 9:1–10:22 Job does not give an item-by-item rejoinder to all that Bildad has said, though he does display an awareness of Bildad’s points. Job starts with a discourse on God’s power and wisdom (9:1–13) but shifts to questioning His justice (9:14–35). In 9:28–31 he begins to direct his words to God, which continues through ch. 10. BACK TO JOB 9:1

STUDY NOTE FOR JOB 9:2–12 Job makes extensive use of legal terminology because he considers that God is treating him as guilty of some offense. Job is unable to mount an effective challenge against God because of the power God possesses.

9:2 Truly I know that it is so. Job has no quarrel with Bildad’s view that God punishes the wicked and cares for the righteous (Ps. 1:6). But why then is he suffering? Job accepts the retribution principle just as much as Bildad and the other friends, which is why he has an insoluble problem. Convinced as he is of his integrity and acutely aware of his suffering, Job’s presuppositions can lead him to conclude only that God has unfairly perceived him as guilty.

But how can a man be in the right before God? Job is concerned about the impossible task of trying to establish a case before, and against, God. BACK TO JOB 9:2

STUDY NOTE FOR JOB 9:3 to contend. This term introduces a significant theme in Job—initiating litigation against God. “To contend” is to lodge a complaint or accusation against someone. Job is uncertain if this is possible to do against God. He does not anticipate that God Himself will be his cross-examiner at the end of his story (38:3; 40:7). BACK TO JOB 9:3

STUDY NOTE FOR JOB 9:4–10 The creative initiative and overwhelming power of the God whom Job worships far exceed anything attributed by pagan mythology to their gods, singly or combined. Job reverently asserts that the one true God is unique and supreme. Job is challenged to learn this lesson anew in chs. 38–41. Here Job’s perception of God’s power leads him to conclude that he is incapable of mounting a successful challenge to God’s ways. BACK TO JOB 9:4

STUDY NOTE FOR JOB 9:6 its pillars. The earth is described poetically as having subterranean architecture. BACK TO JOB 9:6

STUDY NOTE FOR JOB 9:7 The reference is to an eclipse of the sun and the disappearance of certain stars over the seasons. BACK TO JOB 9:7

STUDY NOTE FOR JOB 9:8 The poetic figures in this verse refer to God’s creation and control of the forces of nature. BACK TO JOB 9:8

STUDY NOTE FOR JOB 9:9 the Bear ... Orion ... the Pleiades. Job refers to various constellations, emphasizing God’s creative power and thus the foolishness of contending with Him (see 38:31, 32). BACK TO JOB 9:9

STUDY NOTE FOR JOB 9:11, 12 Job accepts that God is present in creation, but he has been unable to catch sight of Him to present his case. Job’s situation is frustrating because no one can reverse God’s actions or demand an explanation of them—something Job himself is (inconsistently) doing. BACK TO JOB 9:11, 12

STUDY NOTE FOR JOB 9:13 turn back his anger. Job argues that God is too stubborn to listen to his arguments and review his case.

Rahab. Rahab is the Semitic sea monster defeated at creation in the myths of non-Israelite peoples. See 26:12. “The helpers” are associated demonic powers involved in maintaining the turbulence and disorder of the sea. In Ps. 87:4 and Is. 30:7, Rahab also functions as a symbol of Egypt. BACK TO JOB 9:13

STUDY NOTE FOR JOB 9:15–20 Job has no doubt about his innocence and desires an audience with God to prove it. But he concludes that even if that were granted, he would still lose because he would become so confused that he would be unable to present his case effectively. Indeed, God’s power is such that He would overwhelm Job. BACK TO JOB 9:15

STUDY NOTE FOR JOB 9:21–24 These verses represent a low point in Job’s speeches. As happens to many who suffer greatly over a long period, Job is tempted toward fatalism. He wavers between hope and doubt and even accuses God.

9:21 I am blameless. Job is not self-deluded when he characterizes himself in this way (see 1:1, 8; 2:3).

I regard not myself. If God is no longer interested in treating him equitably, Job does not care whether he lives or dies. BACK TO JOB 9:21

STUDY NOTE FOR JOB 9:24 covers the faces of its judges. This is symbolic not of impartiality but of their indifference to administering justice. God is unjust in treating the blameless and the wicked alike (v. 22). He even allows the wicked to prosper and have the upper hand (see Ps. 73).

if it is not he, who then is it. These sad but profound words reflect Job’s belief in the absolute sovereignty of God, apart from which he would not feel such perplexity. But as things stand, Job finds God and His actions utterly impenetrable and unjust. BACK TO JOB 9:24

STUDY NOTE FOR JOB 9:25–31 In despair, Job focuses on his situation. His days pass as rapidly as a runner, a swift but fragile boat, and an eagle swooping to bring a violent end. Time is running out to have his situation resolved. Putting on a brave face will not help alleviate his suffering if God still condemns him (vv. 27–29). BACK TO JOB 9:25

STUDY NOTE FOR JOB 9:30 lye. A plant-based extract used in laundering clothes. No matter what efforts Job might make to cleanse himself of the great sin his friends are convinced he has committed, it will accomplish nothing. God will continue to treat him unfairly (v. 32). BACK TO JOB 9:30

STUDY NOTE FOR JOB 9:33 There is no arbiter. Eliphaz taunted Job with the thought that no heavenly being would think of defending him (5:1). Here Job recognizes his inadequacy in dealing with God and expresses a longing for another to intervene (text note) and also regrets that there is no one who can bring both parties together. He will return to this theme again (see 16:19–21; 19:23–27; see also 33:23–27). Job touches a profound truth: that sinful man needs an arbiter who can reach both God and man. Although not a direct prediction, this verse foresees the need of the “one mediator between God and men” (1 Tim. 2:5). BACK TO JOB 9:33

STUDY NOTES FOR JOB 10

STUDY NOTE FOR JOB 10:1–17 Since there is no one else to do it, Job sets out his case against God. He does not claim to be sinless, but according to the terms of the simplistic retribution theology to which he subscribes, he does want to prove that he has done nothing to deserve his suffering. Yet while Job is driven to voice severe complaints against God, he does not curse or abandon Him.

10:1 I loathe my life. Job expresses wearied frustration with his life of suffering (see 7:16; 9:21). Not only is Job willing to die, he is seeking death as his only means of escape (6:8, 9). Nothing worse can happen, so he will complain freely and bitterly (see 3:20). BACK TO JOB 10:1

STUDY NOTE FOR JOB 10:2 let me know why you contend against me. He speaks on the assumption that the traditional view of suffering held by the counselors is correct. He has not been able to deliver himself from this view. Therefore, he has wrongly concluded that God is angry with him but has refused to specify the grounds for His treatment of Job. BACK TO JOB 10:2

STUDY NOTE FOR JOB 10:3 Does it seem good to you. Lit. “Is it good?” A better translation may be, “Is it right?”

favor the designs of the wicked. See 9:24. No wonder God will later accuse Job of discrediting His justice (40:8). BACK TO JOB 10:3

STUDY NOTE FOR JOB 10:4–7 Here is irony. Job knows God is omniscient and does not have to search out sins as a human prosecutor does. God knows Job is innocent, yet He has made Job His helpless victim. Job accuses God of hounding Him and acting like a bully. BACK TO JOB 10:4

STUDY NOTE FOR JOB 10:8–12 Like the author of Ps. 139:13–16, Job understands that God fashioned him in the womb, gave him life, and blessed him. In another context, vv. 11, 12 would constitute grounds for praise, but here Job cannot understand how God can treat him so badly. Job is leveling a charge of inconsistency against God. BACK TO JOB 10:8

STUDY NOTE FOR JOB 10:13 these things. Job seems to say that his plight is a divine punishment planned from the beginning of his life. He does not understand that God’s plan in his suffering is something other than punishment. BACK TO JOB 10:13

STUDY NOTE FOR JOB 10:14, 15 All this is predicated on the mistaken assumption that his ordeal is due to God’s punitive wrath. In Job’s mind, nothing he does can relieve him of God’s unremitting hostility toward him. BACK TO JOB 10:14, 15

STUDY NOTE FOR JOB 10:16 were my head lifted up. Though “my head” is not expressed in the text (text note), it is readily supplied. The thought is either of Job’s getting up off the ground or his achieving some measure of success in prosecuting his case against God. Three metaphors are used to show God’s reaction were that to happen: (1) He would renew His attacks on Job like a lion; (2) He would provide additional witnesses against him in court (v. 17); and (3) He would resume His attacks on Job with fresh troops (v. 17). BACK TO JOB 10:16

STUDY NOTE FOR JOB 10:18–22 Job again wishes he had never been born (see 3:10). His unremitting pain has rendered his life worthless. His tone is no longer the patient resignation of 1:21 but of embittered protest at the treatment he has received at the hand of God. BACK TO JOB 10:18

STUDY NOTE FOR JOB 10:21 before I go ... return. Notice the difference between Job’s present description of that place as a land of darkness (using four nouns of similar meaning to intensify the picture), while in 3:13–19 he looked on it as being a place of peace and rest. This proves that Job’s emotional raging must not be used as a basis for constructing normative OT or Christian theology. The rule of interpretation to be observed is that when Job or the counselors are in agreement with the testimony of the rest of Scripture, their statements may be accepted. But in the dramatic flow of the book, neither he nor they can be relied on as a sure source of theological formulations and their correct applications. All of them say much that is correct, but they apply it wrongly to the situation at hand. BACK TO JOB 10:21

STUDY NOTES FOR JOB 11

STUDY NOTE FOR JOB 11:1–20 Zophar, the most severe of Job’s counselors, now speaks his mind on Job’s plight and bluntly presents recommendations based on the assumptions that Job has spoken presumptuously regarding his character (v. 4) and that he is willfully concealing his wrongdoing and refraining from confessing serious sin. Zophar speaks in a cold, rationalistic fashion, seemingly more concerned with putting Job in his place than extending him any comfort.

11:1 the Naamathite. Possibly from Arabia; not from the Naamah mentioned in Josh. 15:41, which was in the western foothills of Judah. BACK TO JOB 11:1

STUDY NOTE FOR JOB 11:2–6 Zophar is indignant with Job and mocks him because he has said much without true substance. BACK TO JOB 11:2

STUDY NOTE FOR JOB 11:4 I am clean in God’s eyes. Not an exact quotation of Job, who has not said he was sinless (see 7:21; 13:26). He has claimed not to have led the kind of sinful life that might deserve such severe suffering, but he has also admitted that no mortal can be righteous before God (9:2). BACK TO JOB 11:4

STUDY NOTE FOR JOB 11:6 manifold in understanding. The image is of something folded double so that its full extent is not immediately revealed. God’s wisdom is far greater than Job supposes. If God were to expose all of Job’s sin, it would be far greater than Job imagines. Far from a divine audience leading to Job’s vindication, it would leave him liable to greater punishment.

less than your guilt deserves. The words reflect Zophar’s supposition of the enormity of Job’s sin. BACK TO JOB 11:6

STUDY NOTE FOR JOB 11:7–12 Zophar picks up on Job’s reference to God’s wisdom (9:4) and argues that Job cannot fathom the wisdom of God, who is inaccessible and inscrutable. Verses 7–9 are an eloquent expression of the transcendence of God, which Zophar then misapplies. Job therefore cannot successfully oppose God in court. Ironically, Zophar has no doubts about his own perception of God. It is this misperception that is corrected in the epilogue (42:7–9). BACK TO JOB 11:7

STUDY NOTE FOR JOB 11:11, 12 God is capable of assessing who is “worthless,” a term implying deceitful behavior. “A stupid man” is empty-headed and without spiritual capacity; it would take a miracle to make him see sense. Zophar speaks in general terms, but he is clearly taking aim at Job. BACK TO JOB 11:11, 12

STUDY NOTE FOR JOB 11:13–20 While this is good advice for a profligate sinner, it does not properly apply to Job. Like Bildad, Zophar makes no allowance for mercy. Instead he argues that Job has to become righteous before God will accept him and give him the benefits of restoration. BACK TO JOB 11:13

STUDY NOTE FOR JOB 11:14, 15 Zophar is arrogant to think he knows why Job is suffering. We know from the prologue that it is not because Job sinned. Job was called by God to join that grand company of innocent sufferers for the glory of the Lord. BACK TO JOB 11:14, 15

STUDY NOTE FOR JOB 11:20 Zophar contrasts the end of the wicked to the blessedness of the righteous (vv. 15–19). He implies that if Job persists in his current attitude, he can expect to share the fate of the wicked. BACK TO JOB 11:20

STUDY NOTES FOR JOB 12

STUDY NOTE FOR JOB 12:1–14:22 Job’s long speech starts with a blast of sarcasm against his counselors, which continues to 13:19. Beginning in 13:20, Job turns to God, creating a major break in the speech. Job’s inclination to talk to God (to pray) stands in notable contrast to the counselors, who never say a word to God but only talk about Him. BACK TO JOB 12:1

STUDY NOTE FOR JOB 12:2 you. The forms in vv. 2, 3 are plural. Job replies caustically to the insinuations of his friends. They think they know everything, but he is their equal. BACK TO JOB 12:2

STUDY NOTE FOR JOB 12:4–6 Job agonizes over being made a laughingstock, even to his friends. He remembers times of familiarity with God and contrasts them with what has come upon him, while evildoers and idolaters live in ease and security. Job claims that divine administration of justice is awry. BACK TO JOB 12:4

STUDY NOTE FOR JOB 12:6 their god in their hand. The translation is uncertain, but the thought seems to be that they can easily control and manipulate the gods they worship. BACK TO JOB 12:6

STUDY NOTE FOR JOB 12:7, 8 you. The forms in these verses are now singular, probably referring to Zophar alone.

ask the beasts ... the earth. Like Eliphaz, who called upon revelation to support his arguments, and Bildad, who called upon tradition, Job calls on every creature in the universe to bear witness to his argument that the wicked prosper and the righteous suffer. BACK TO JOB 12:7, 8

STUDY NOTE FOR JOB 12:9 the hand of the LORD. Only here in the poetic discourses is Yahweh, the covenant name of God, used. While some take this as evidence of a later insertion into the text, its rare occurrence points to its significance. God is acting even in these circumstances with personal care and attention. Its use is not anachronistic, though its full significance has not yet been revealed. Job uses the name in 1:21, where he also acknowledges that calamities come from the Lord. BACK TO JOB 12:9

STUDY NOTE FOR JOB 12:12 Can also be translated as a question: “Shouldn’t wisdom be found among the aged?” The verse is ironic and aimed at the counselors, who are old but have not become wise. BACK TO JOB 12:12

STUDY NOTE FOR JOB 12:13–25 In this unit of poetry, Job expounds the doctrine of God’s sovereign freedom. Some have interpreted this as subtle criticism of God for mismanaging the universe. According to that view, God is limited and needs to be “forgiven” by His creatures. But throughout this book, even when Job is raging over his suffering and suggesting doubts about God’s justice, he always takes for granted that God is sovereign and that man can make no effective objection to what He does. Job wrestles with a mystery, one too deep for his shallow counselors. This part of the speech may be provoked by Zophar’s question in 11:7, “Can you find out the deep things of God?” The poem may also be a reply to Eliphaz’s hymn in 5:1–26, where only good things happen to good people. Such an idea is refuted in this stanza. BACK TO JOB 12:13

STUDY NOTE FOR JOB 12:24, 25 Job’s understanding of how God can reverse the circumstances of the wise and powerful is implicitly turned on his friends. Though they are old and considered to be wise, God has left them in the dark when it comes to considering what has overwhelmed Job. BACK TO JOB 12:24, 25

STUDY NOTES FOR JOB 13

STUDY NOTE FOR JOB 13:1–12 Job acknowledges that he has listened to his friends (v. 1), but he is just as capable as they (“you” is plural) are and dismisses their counsel as worthless. While Job states that he wants to argue his case with God (v. 3), he does not do so immediately and continues to address his friends. They have not listened to him or heard what he has been saying (v. 6), and therefore they have failed to diagnose his situation correctly. They can only expect divine rebuke for their mishandling of the situation (v. 10). BACK TO JOB 13:1

STUDY NOTE FOR JOB 13:3 An audience with God would bring matters into the open. BACK TO JOB 13:3

STUDY NOTE FOR JOB 13:12 defenses of clay. The arguments the friends have advanced to justify God’s present treatment of Job are without substance and unable to withstand pressure. BACK TO JOB 13:12

STUDY NOTE FOR JOB 13:13–27 Job returns to the thought suggested in v. 3. He has decided that he must have an audience with God, no matter the consequences. BACK TO JOB 13:13

STUDY NOTE FOR JOB 13:14 put my life in my hand. He is fearful that he might not survive an audience with God. BACK TO JOB 13:14

STUDY NOTE FOR JOB 13:15 Though he slay me, I will hope in him. Often quoted as the supreme expression of trust in God. Job is confident that he will have an audience with God and that this will bring about his deliverance—“the godless shall not come before him.” Moreover, v. 18 makes clear that Job is positive about his being vindicated when he comes before the Lord. The words “in the right” imply that Job will be demonstrably vindicated in his claim that he is innocent of the counselors’ false charges. Job’s outlook is fluctuating. Earlier, in despair, he claimed that God would not acquit him (9:28).

in him. The ESV translation follows the marginal reading of the Masoretic Text (“I will hope in him”) whereas the text note follows the body of that text (“I have no hope”). The latter rendering makes the utterance an expression of Job’s desperation as he sets out his case against God. Both readings make sense in the context, but the former is more probable in light of the positive note Job strikes in v. 18. BACK TO JOB 13:15

STUDY NOTE FOR JOB 13:20, 21 The verb “grant” (v. 20) and the references to “you” and “your” (vv. 20, 21) are singular, addressed to God. This is in contrast to the second-person plural references in v. 17, addressed to the counselors. BACK TO JOB 13:21

13:20 two things. Job desires relief from his present agony (v. 21) and an audience with God (v. 22). BACK TO JOB 13:20

STUDY NOTE FOR JOB 13:23 How many are my iniquities and my sins. Job trusts that his sins do not include the sort of unbridled wickedness that might justify his terrible suffering. He too accepts the counselors’ basic premise of the retribution principle, but what he is suffering is disproportionate to any offense he has committed. Here Job views himself as the defendant in a case brought against him by God and demands that the charges be specified. See notes on 11:4 and 29:7–17. BACK TO JOB 13:23

STUDY NOTE FOR JOB 13:24 hide your face. To withdraw the blessing of spiritual access to God.

and count me as your enemy. This is the delusive fantasy with which Job is struggling. God has not considered Job His enemy. There is a play on Job’s name, which has the same consonants as “enemy.” This, however, does not establish that the name Job means “enemy” or “one experiencing enmity.” BACK TO JOB 13:24

STUDY NOTE FOR JOB 13:25 driven leaf ... dry chaff. Frail, worthless objects that are unable to resist outside forces. This is how Job perceives himself. BACK TO JOB 13:25

STUDY NOTE FOR JOB 13:26 the iniquities of my youth. Job considers that God can have against him only failures of the distant past, and he is at a loss to see why they are exposed now, and why they warrant such extreme treatment. BACK TO JOB 13:26

STUDY NOTE FOR JOB 13:28 Probably the opening line of the poem in 14:1–6. In this poem Job’s mood slumps into despondency, and he imagines that God is constantly punishing human beings for their misdeeds. BACK TO JOB 13:28

STUDY NOTES FOR JOB 14

STUDY NOTE FOR JOB 14:1–6 Job laments the futility and brevity of life. Under God’s scrutiny, an individual’s failings are readily exposed. Although Job speaks generally, he really has his own situation in view (see v. 3), and he begs God to let him have peace to enjoy his few remaining days (see 7:19). BACK TO JOB 14:1

STUDY NOTE FOR JOB 14:7–22 Having concluded that death is the only escape from suffering, Job suggests that God let him die and then raise him up after His anger has cooled down. The reader, however, knows God was never angry to begin with. This chapter does not clearly teach a doctrine of resurrection (yet see v. 14), but it shows an awareness of the subject.

14:7–12 Job contrasts the experience of a man and a tree. A tree may be cut down and new shoots spring from its stump; there is no such hope for a man to have a second chance in this world. Death is final. BACK TO JOB 14:7

STUDY NOTE FOR JOB 14:13 that you would hide me in Sheol. Job is doubtful that God will inflict a temporary death, and he concludes that He will not. But he believes in God’s ability to do it. For Sheol, see note on Prov. 1:12. BACK TO JOB 14:13

STUDY NOTE FOR JOB 14:14 If a man dies, shall he live again. Many argue that in light of the preceding verses, Job’s question expects a decidedly negative answer. However, Job is looking beyond reentry into this life on earth. He is groping toward true postmortem existence. The doctrine of the resurrection had not yet been revealed with clarity and fullness in Job’s day, but he senses that there must be more than mere annihilation after death.

I would wait. Here, and in succeeding verses, some translate “would” as “will.” The “service” of which Job speaks is in the state of death.

renewal. A form of the word translated “sprout again” in v. 7. Job is looking for an experience in some way analogous to the tree enjoying new life. BACK TO JOB 14:14

STUDY NOTE FOR JOB 14:16 then. Ordinarily translated “now.” Between the two lines of the verse Job is contrasting his present experience of divine scrutiny with what he expects in the future when God calls him and he answers. His sin will no longer confront him because it will be divinely sealed. Job’s thinking is still conditioned by his acceptance of a simplistic retribution theology. He can explain his agony only by supposing there is some heinous offense of which he is unaware. His hope for the future arises through God’s graciously finding a way of dealing with his sin. BACK TO JOB 14:16

STUDY NOTE FOR JOB 14:18–22 Having glimpsed a graciously provided future, Job slumps again into despair and concludes that the world will go on as it has in the past, and those suffering like him will continue to have little hope. Indeed, he declares that God goes so far as to destroy man’s hope (v. 19). All that will be left is the isolated introspection of those wrapped up in suffering (v. 22). BACK TO JOB 14:18

STUDY NOTES FOR JOB 15

STUDY NOTE FOR JOB 15:1–21:34 The three friends are dissatisfied with Job’s failure to accept their assessment of his situation, an assessment based on arguing back from his suffering. In the second cycle of speeches, they maintain their verbal barrage against Job with increased vigor and bitterness. By describing the wicked and their fate, they hope Job will be induced to recognize his position and act in terms of their conclusions. Job, however, continues to maintain his innocence of any wrongdoing commensurate with the suffering he is enduring, and he continues to protest that God is acting unjustly. Increasingly, Job adopts the stance that a direct encounter with God will enable him to get the record set straight.

15:1–35 As before, Eliphaz leads off the cycle of speeches, moving away from the tactful approach he used in chs. 4; 5. BACK TO JOB 15:1

STUDY NOTE FOR JOB 15:2–6 Although Eliphaz begins by speaking of “a wise man,” it is clear that he is referring to Job, whose speech he disparages as irreverent and lacking content.

15:2 the east wind. The fierce sirocco, which blows in from the Arabian desert and scorches everything, producing no benefit for man, animal, or plant. BACK TO JOB 15:2

STUDY NOTE FOR JOB 15:3 words with which he can do no good. More than peer pressure has moved Eliphaz; it is also the raging coming from Job’s lips. BACK TO JOB 15:3

STUDY NOTE FOR JOB 15:4 doing away with. Annulling or negating true piety. It is not just Job’s past conduct that Eliphaz finds condemning but also his present behavior. Hidden, inner sinfulness is shaping Job’s speech. BACK TO JOB 15:4

STUDY NOTE FOR JOB 15:7–16 Eliphaz resorts to a series of rhetorical questions dripping with sarcasm to insult Job.

15:7 the first man. Since in Job’s era wisdom is associated with age, Adam is viewed as possessing special wisdom and insight (see Ezek. 28:12, 13). Job has no well-founded claim to great wisdom. BACK TO JOB 15:7

STUDY NOTE FOR JOB 15:8 Eliphaz returns to Job the very sarcasm Job used on him in 12:2. BACK TO JOB 15:8

STUDY NOTE FOR JOB 15:9 He continues to answer Job using Job’s own words. See 12:3; 13:2. BACK TO JOB 15:9

STUDY NOTE FOR JOB 15:10 Job’s irony in 12:12 is not lost on Eliphaz. He assures Job that all the elders are on the side of the counselors, not Job’s. BACK TO JOB 15:10

STUDY NOTE FOR JOB 15:11 the comforts of God. Eliphaz’s meaning is unclear. Possibly he means that his gentle counsel to Job has been given to him by God, and he is hurt that Job has not responded as expected to his exhortations. If so, Eliphaz has not grasped the full extent of Job’s anguish. BACK TO JOB 15:11

STUDY NOTE FOR JOB 15:12 why do your eyes flash. Eliphaz considers that Job’s emotions have got the better of his reasoning. BACK TO JOB 15:12

STUDY NOTE FOR JOB 15:14, 15 Eliphaz harks back to the oracle he received in 4:17. Cf. vv. 15, 16 with 4:18, 19. Fallen human beings are inherently flawed and therefore liable to experiences such as that which Job is undergoing. But Eliphaz does not know the facts of Job’s situation as revealed in the prologue. BACK TO JOB 15:14, 15

STUDY NOTE FOR JOB 15:17–35 Based on personal experience (v. 17) and what the sages of old had perceived (v. 18), Eliphaz assures Job that the wicked are terrified throughout their lives by their fate (vv. 20–24). He particularly emphasizes the defiant attitudes of the wicked (vv. 25–27) and the calamitous end that awaits them (vv. 28–35). Whatever possessions they amass will soon be destroyed. Note how “flame will dry up” and “fire consumes” (vv. 30, 34), “the destroyer will come upon him” (v. 21), “his possessions spread” (v. 29), and “houses ... heaps of ruins” (v. 28) all match elements of Job’s experience in ch. 1. Eliphaz uses shock tactics to force Job to recognize that this picture of the wicked fits him. BACK TO JOB 15:17

STUDY NOTE FOR JOB 15:19 no stranger passed among them. The thinking of the ancient sages was not affected by alien philosophies. BACK TO JOB 15:19

STUDY NOTE FOR JOB 15:25 stretched out his hand against God. It is the defiance exhibited by the wicked that brings misfortune upon them. Job claimed that God was attacking him (7:20; 13:24), but Eliphaz asserts that reality is the other way around. BACK TO JOB 15:25

STUDY NOTE FOR JOB 15:27 covered his face with his fat. In Job’s world, fat was a sign of prosperity and abundance (see Ps. 73:7). The thought is of self-indulgent affluence. BACK TO JOB 15:27

STUDY NOTE FOR JOB 15:30–35 A grim, poetic description, but by affirming that these things happen to the wicked, Eliphaz goes beyond observable fact and thus fails to convince Job of his assertions. BACK TO JOB 15:30

STUDY NOTES FOR JOB 16

STUDY NOTE FOR JOB 16:1–17:16 Job begins by disparaging his friends’ attempts to help him (vv. 2–5) and then complains about God’s unfair treatment (vv. 6–9) in attacking him (vv. 10–17). He then expresses with a measure of confidence that a witness in heaven will present his case (vv. 18–21). But for all his seeming confidence, Job is a broken man at death’s door (16:22–17:2). He is scornful of his friends’ attitude (17:3–5) and traces it back to what God has done to him (17:6, 7). Such unfair divine behavior depresses the righteous, though they seek to carry on regardless (17:8, 9). Job, however, is without hope and can only wait for death (17:11–16). BACK TO JOB 16:1

STUDY NOTE FOR JOB 16:2 miserable comforters. They have not provided support for Job but have only increased his trouble and anxiety because they have failed to connect with the specific facts of his situation. BACK TO JOB 16:2

STUDY NOTE FOR JOB 16:3 that you answer. Job has grown weary not of the length of their speeches, but of their failure to say anything helpful. BACK TO JOB 16:3

STUDY NOTE FOR JOB 16:5 I could strengthen you. The thought is rather, “I would strengthen you.” Job imagines his own situation and that of his friends reversed. In that event, Job would not mimic their heartless and mocking behavior (v. 4) but would instead provide them with true comfort. BACK TO JOB 16:5

STUDY NOTE FOR JOB 16:6, 7 Job is exhausted by the torment he has endured, but he still maintains that he does not deserve such agony (see v. 17). BACK TO JOB 16:6

16:7 God has worn me out. “God” does not explicitly appear in the Hebrew text. Job does not go further than an unspecified “He,” but there is no doubt who his antagonist is. BACK TO JOB 16:7

STUDY NOTE FOR JOB 16:8–14 Again Job imagines God as his adversary. In v. 9 he compares God to a ferocious beast that has attacked him. BACK TO JOB 16:8

STUDY NOTE FOR JOB 16:10, 11 Job has had to endure the ignominy of human insults and abuse because God has exposed him to such disrespect. BACK TO JOB 16:10, 11

STUDY NOTE FOR JOB 16:12–14 The problem to be resolved, as far as Job is concerned, is God’s violent action against him, like an attacking army. Though Job is wrong in assuming God is hostile toward him, it is the only explanation he can formulate. This is one of the low points of Job’s ordeal. BACK TO JOB 16:12

STUDY NOTE FOR JOB 16:18 The earth is personified as a witness to Job’s unceasing suffering—indeed, his impending death. Job pleads that there be no cover-up of his cry for justice. BACK TO JOB 16:18

STUDY NOTE FOR JOB 16:19 Job believes he has a witness in heaven, a notion that was summarily dismissed by Eliphaz in 5:1. But the thought has tremendous meaning for Job. He looks not for someone greater than God but for one who will present his case sympathetically to Him. It is not yet clear who Job expects this witness/advocate to be (19:25 note), but ultimately such a figure is only found in Jesus Christ (1 John 2:1). Job seems to express confidence in God as the source of justice and mercy. BACK TO JOB 16:19

STUDY NOTE FOR JOB 16:20 My friends scorn me. The Hebrew may be understood in various ways. The ESV follows the more frequent meaning of the terms, in which case Job is emphasizing his utter aloneness (17:2 and note). However, there is substantial evidence to support a rendering such as “My intercessor is my friend.” The term translated “intercessor,” “interpreter,” or “go-between” is translated “mediator” in 33:23, and the plural as “mediators” (Is. 43:27). If that is the case, the activity of the go-between is described in v. 21. BACK TO JOB 16:20

STUDY NOTE FOR JOB 16:22–17:5 In his distress, Job looks for relief through death. Through his tears, he can only perceive his friends, who are adding to his sorrow by their unsympathetic attitude (17:2). Job, however, boldly pleads with God to guarantee that he will be vindicated before his friends.

16:22 This verse goes better with ch. 17 (13:8 note), a fact that serves as a reminder that the chapter divisions are not original. Job longs for death as a release from his constant pain (14:13), although he expects to live “a few years” longer. He does not entertain any assurance of respite and considers himself to be at death’s door. BACK TO JOB 16:22

STUDY NOTES FOR JOB 17

STUDY NOTE FOR JOB 17:2 mockers. The reference must be to the three friends, possibly others also. He cannot escape their antipathy. BACK TO JOB 17:2

STUDY NOTE FOR JOB 17:3 who is there who. The question may well imply that Job wants God to vindicate him, i.e., to prove to the counselors that he is in the right. This would support the idea that in 16:19–21 the advocate Job is searching for is God Himself. While Job has been driven to conclude that God is persecuting and wronging him, he still feels that the resolution to his situation can be provided only by God Himself. BACK TO JOB 17:3

STUDY NOTE FOR JOB 17:4 their hearts. The minds of the counselors. BACK TO JOB 17:4

STUDY NOTE FOR JOB 17:5 Job cites a proverb that asserts that those who act for a reward will be punished. This is a veiled threat to the friends who falsely accuse Job in order to alleviate their unease that their theology cannot explain Job’s circumstances. BACK TO JOB 17:5

STUDY NOTE FOR JOB 17:6–16 Job can see no hope for himself in this life and again looks forward to death.

17:6 Since God has not vindicated him, he continues to hold God responsible for his frightful condition. See 30:10.

byword. A negative example and therefore exposed to disdain and ignominy (see 30:9). BACK TO JOB 17:6

STUDY NOTE FOR JOB 17:7 The symptoms of his disease include boils, other skin problems, and nightmares (2:7; 7:5, 14). Here and in 19:20 there is weight loss; and in 19:17, bad breath; in 30:30, fever; and in 30:17, pain day and night. BACK TO JOB 17:7

STUDY NOTE FOR JOB 17:8 The upright are appalled. Job is in effect expressing strong disapproval of the way his friends have viewed his situation. BACK TO JOB 17:8

STUDY NOTE FOR JOB 17:10 Again Job sarcastically challenges the counselors to diagnose and remedy his situation. He is sure they will be exposed as lacking wisdom because of the foolish optimism of the contorted arguments they present (v. 12). BACK TO JOB 17:10

STUDY NOTE FOR JOB 17:12 Job appears to remember Zophar’s words in 11:17. BACK TO JOB 17:12

STUDY NOTE FOR JOB 17:16 bars of Sheol. Sheol is envisaged as an underground city, the gates of which are held shut by wooden beams. BACK TO JOB 17:16

STUDY NOTES FOR JOB 18

STUDY NOTE FOR JOB 18:1–21 Bildad speaks out of irritation that Job continues to disparage the advice given by the friends (vv. 2–4). He makes no appeal for Job to respond but impatiently repeats his earlier exposition on the destiny of the wicked (see 8:8–19), emphasizing that the wicked will be identified by the way they live (vv. 8–10). BACK TO JOB 18:1

STUDY NOTE FOR JOB 18:2–4 How long. Bildad accuses Job of using words to cover up his unwillingness to accept the reality of his situation. BACK TO JOB 18:2

STUDY NOTE FOR JOB 18:3 Bildad’s sense of self-importance has been offended by Job’s accusation that animals could instruct the friends (12:7–9). BACK TO JOB 18:3

STUDY NOTE FOR JOB 18:4 Bildad alleges that Job’s emotions are destroying him and that Job sees his situation from the wrong perspective. The universe is not going to change to accommodate Job. He should admit his guilt and find relief by confessing his sin. BACK TO JOB 18:4

STUDY NOTE FOR JOB 18:5–21 Bildad never identifies Job as the target of this description of what befalls the wicked, but there is no doubt about what he is saying. Bildad remains sure that the wicked get paid in full for their sin, and since Job’s suffering is dire, his sin must be heinous. BACK TO JOB 18:5

STUDY NOTE FOR JOB 18:8–10 Six different terms for “trap” are used to drive home the argument that the wicked (that is, Job) will be betrayed by their own scheming (v. 7). BACK TO JOB 18:8

STUDY NOTE FOR JOB 18:13 parts of his skin. An obvious reference to Job’s physical condition.

the firstborn of death. Probably refers to the onset of a physical malady that is obviously going to prove fatal. BACK TO JOB 18:13

STUDY NOTE FOR JOB 18:14 the king of terrors. The Canaanites understood death as a god with one lip touching the earth and the other touching the heavens so that he swallowed up everything. According to Bildad, “the firstborn of death,” following in the footsteps of his father, eats away the skin and devours the limbs of the wicked. According to Is. 25:8, the Lord will “swallow up death forever.” BACK TO JOB 18:14

STUDY NOTE FOR JOB 18:19 no posterity or progeny. Both the physical dwelling of the wicked and his family line will vanish. Lack of descendants was viewed as a mark of great shame. BACK TO JOB 18:19

STUDY NOTE FOR JOB 18:20 west ... east. An instance of the figure of speech known as a merism. Opposites are cited to indicate totality—everyone everywhere. BACK TO JOB 18:20

STUDY NOTE FOR JOB 18:21 him who knows not God. Job’s refusal to accept the arguments set before him has led Bildad to conclude that Job is unrighteous and unsaved. BACK TO JOB 18:21

STUDY NOTES FOR JOB 19

STUDY NOTE FOR JOB 19:1–29 In his fifth response to his friends, Job accuses God of wronging him and not listening to his plea for justice (vv. 6, 7), of stripping him of honor and attacking him (vv. 9–12), and of alienating his kinsmen and friends (vv. 13–20). Job is wrong on all points. He is wrestling with God over the apparent meaninglessness of his suffering, which is actually the work of the Adversary but ordained by God to accomplish a higher purpose. The counselors, on the other hand, reduce God and His acts to an impersonal formula. They are incapable of empathy with the agony of Job’s predicament or of showing him any mercy. After pleading for sympathy from his friends (vv. 21, 22), Job’s mood swings from deep dejection to confidence that he will see God and be vindicated by Him (vv. 23–29).

19:1–12 In despair, Job accuses his friends of verbal assault, which intensifies his agony (vv. 2–5), and he then declares that God has brought about his troubles (vv. 6–12). BACK TO JOB 19:1

STUDY NOTE FOR JOB 19:3 ten times. A round number used as an idiom for “many times.” BACK TO JOB 19:3

STUDY NOTE FOR JOB 19:4 And even if it be true. Job is not admitting that he is at fault but is making a concession for the sake of argument. BACK TO JOB 19:4

STUDY NOTE FOR JOB 19:7 Violence. Job’s cry expresses his need for help because he has been bodily attacked, but his cry is unanswered. God has remained silent. BACK TO JOB 19:7

STUDY NOTE FOR JOB 19:8 walled up my way. This is no longer the protective fence of 1:10 but a barrier that prevents Job’s escape from his torment. BACK TO JOB 19:8

STUDY NOTE FOR JOB 19:9 my glory. God has deprived Job of every vestige of status and respect in the community where he was formerly held in high esteem (29:7–11; 30:1, 9, 10). BACK TO JOB 19:9

STUDY NOTE FOR JOB 19:10 pulled up like a tree. Earlier the image of a tree provided Job with a measure of hope (14:14), but here the tree is not cut off at ground level but totally uprooted. Even so, this applies to Job’s hope, not his life. BACK TO JOB 19:10

STUDY NOTE FOR JOB 19:11 his adversary. Job is wrong in his perception of God as hostile toward him (see 16:10–14). BACK TO JOB 19:11

STUDY NOTE FOR JOB 19:13–20 Job further accuses God of isolating him and leaving him exposed in his time of suffering by alienating his friends and relatives.

19:13 my brothers. Probably more than blood relatives but includes associates or companions. BACK TO JOB 19:13

STUDY NOTE FOR JOB 19:18 Even young children despise me. Job has become a social outcast, ridiculed even by children whose behavior defies conventional requirements of respect for the elderly. BACK TO JOB 19:18

STUDY NOTE FOR JOB 19:19 All my intimate friends. Includes the three counselors who, though present with Job, speak to him in such a hurtful fashion. BACK TO JOB 19:19

STUDY NOTE FOR JOB 19:20 the skin of my teeth. This idiom has entered the English language through the Bible, but it is hard to see how the phrase suggests a narrow escape. Alternatively, some suggest that the phrase should be understood as “with only my skin or gums remaining.” His body is so physically run down that his teeth have fallen out, and only his gums remain. BACK TO JOB 19:20

STUDY NOTE FOR JOB 19:21, 22 Job poignantly begs for the friendship and empathy he needs, but nothing of the sort is possible from his counselors, who have only added to his misery.

the hand of God. Refers to God’s acting powerfully, often on behalf of His people, but here perceived by Job to be acting against him. BACK TO JOB 19:21, 22

STUDY NOTE FOR JOB 19:23–27 Job’s mood swings for a little from the depths of his misery, and in faith he desires that his cause will be vindicated by a permanent memorial (vv. 23, 24). He confidently affirms that his situation will be rectified through the activity of a “Redeemer” (vv. 25–27). The text is variously understood, and the precise meaning of his affirmation is disputed. Many scholars deny that the passage has any eschatological significance. They argue that Job does not anticipate bodily resurrection but instead yearns for no more than to see God before he dies so that God will vindicate him. Such a conclusion is often based on the perception that belief in an afterlife did not arise until much later in the OT. This view is improbable. Even though in the earliest times not much information was disclosed about life after death, an awareness of it existed, albeit dimly (e.g., Gen. 5:24). Under the pressure of his experience, Job’s vision has moved from the world around him to future realities. Even if v. 25 is not understood as direct messianic prophecy, there can be no doubt that these words are an expression of indomitable faith that rises above the immediately perceptible because of trust in God. His words are ultimately fulfilled in Christ.

19:23, 24 Job has an important message that he wants permanently inscribed for posterity. Through the inspiration of the Spirit, his words are preserved for all time in the Bible (see Mark 14:9). BACK TO JOB 19:23

19:24 engraved in the rock. The probable process in view involves chiseling out letters and then filling them with lead to produce a permanent public memorial, rather than the more private record of a “book” or, better yet, “scroll” (v. 23). BACK TO JOB 19:24

STUDY NOTE FOR JOB 19:25 I know that my Redeemer lives. The Hebrew word translated “Redeemer” can also be rendered “avenger,” “guarantor,” “vindicator,” or “kinsman-redeemer” (Ruth 2:20 note). Job’s words are clear, but from his perspective, who will help him? The prologue reveals that God is not Job’s enemy. Indeed, God will become his vindicator (42:7). Job elsewhere seems to think of the Redeemer as a third party (16:19–21).

at the last he will stand upon the earth. In Job’s mind, this vindicator will be both heavenly (16:19) and earthly (able to stand on the earth). “Stand upon the earth” is literally “rise upon dust.” In this context, where death is prominent, Job imagines that after his death, his vindicator will bear witness to others regarding his integrity. BACK TO JOB 19:25

STUDY NOTE FOR JOB 19:26 Job is aware that the disease racking his frame will prove fatal if left unchecked.

in my flesh. The meaning of the preposition “in” (lit. “from”) could be either “from my flesh,” i.e., while Job lives, in this life or possibly in a postmortem experience; or “apart from my flesh,” possibly in a disembodied state (text note). Since the book does touch on the idea of resurrection in ch. 14, it seems likely that when death is spoken of in v. 26, resurrection is in view, and the translation should be “in” my flesh. What is certain is that Job believes he has a Redeemer who loves him and for whom his heart yearns (v. 27). The whole passage is strongly evocative of every sinner’s need for the one mediator who is both God and man (1 Tim. 2:5, 6). BACK TO JOB 19:26

STUDY NOTE FOR JOB 19:27 see for myself. Job emphatically anticipates personally witnessing this vindication, whether with the eyes of a resurrected body or with spiritual perception.

My heart faints within me. In his anguished condition, Job yearns even more intensely for the resolution of his perplexity. BACK TO JOB 19:27

STUDY NOTE FOR JOB 19:28, 29 In the light of the eternal destiny that awaits them, Job solemnly cautions his friends not to misjudge his situation or continue their pursuit of him (see v. 22). His warning is similar to that of Christ in Matt. 7:1–5.

The root of the matter. He is the cause of his own misfortunes.

the sword. The instrument of divine justice. BACK TO JOB 19:28, 29

STUDY NOTES FOR JOB 20

STUDY NOTE FOR JOB 20:1–29 This speech is Zophar’s final contribution to the exchange of views between the friends and Job. It consists of another eloquent statement of the fate of the wicked. In it, Zophar expresses the truth of the moral governance of the world by God but fails to make a correct application of it. BACK TO JOB 20:1

STUDY NOTE FOR JOB 20:2–11 Feeling personally insulted by Job’s words, Zophar again sets out the view that the joys of the wicked soon vanish. A godless individual will quickly perish, particularly because of his inflated self-esteem (vv. 5–7).

20:2 my thoughts. The term applies to anxious or disquieting thoughts. Zophar has been upset by Job’s vigorous rebuttal of the counsel extended to him.

my haste within me. Job’s closing words in 19:28, 29, threatening impending judgment, have not been lost on Zophar. BACK TO JOB 20:2

STUDY NOTE FOR JOB 20:3 my understanding. Job’s claim was that God had closed the friends’ hearts to understanding (17:4), a thought Zophar indignantly counters. BACK TO JOB 20:3

STUDY NOTE FOR JOB 20:6 his height mount up. The allusion seems to be to the tower of Babel (see Gen. 11:4) and implies that Job is as arrogant a sinner as there has ever been (see v. 4). BACK TO JOB 20:6

STUDY NOTE FOR JOB 20:10 His children will seek the favor of the poor. Portrays the children as having to beg from the very people their father had oppressed, or, less probably, presents them as having to make restitution to the poor.

give back his wealth. Repeatedly Zophar mentions the wealth of the wicked (also vv. 15, 18, 21, 22, 26), insinuating that Job acquired his former wealth dishonestly. BACK TO JOB 20:10

STUDY NOTE FOR JOB 20:12–19 Zophar argues that even though a wicked man displays an insatiable relish for ill-gotten wealth, it will poison him, and he will be forced to relinquish it. He will have to disgorge what he had taken such pains to obtain (see Eccl. 2:18–23). BACK TO JOB 20:12

STUDY NOTE FOR JOB 20:15 A coarse expression of the operation of retributive justice: what a man swallows poisons him and has to be vomited up. BACK TO JOB 20:15

STUDY NOTE FOR JOB 20:17 honey and curds. “Curds” refers to curdled milk, a much-appreciated form of yogurt. The sinner will be deprived of the delicacies he expended so much effort to acquire. BACK TO JOB 20:17

STUDY NOTE FOR JOB 20:19 crushed and abandoned the poor. Misuse of wealth and power to oppress the less fortunate is characteristic of the ruthlessness of those who cherish material prosperity (see Amos 2:6–8; 8:4–6). BACK TO JOB 20:19

STUDY NOTE FOR JOB 20:20–29 Zophar emphasizes that God does not let a wicked person escape the consequences of his actions. Divine wrath will change their ease and prosperity into distress and calamity.

20:20 knew no contentment. Zophar argues that the wicked man (implicitly, Job) always craves more and will consume anything he can. BACK TO JOB 20:20

STUDY NOTE FOR JOB 20:27 No matter how hard the wicked man tries to escape punishment, even the heavens and the earth will give evidence against him, a clear reference to Job’s wish in 16:18–21. Zophar is convinced that the miserable turn Job’s circumstances have taken is a sure indicator that he is no longer in God’s favor. BACK TO JOB 20:27

STUDY NOTE FOR JOB 20:28 possessions. Lit. “produce.” It is possible that the word rendered “possessions” should be understood as “a flood”; that is, “a flood carries away his house.” In either case, the picture is that of a total loss. BACK TO JOB 20:28

STUDY NOTE FOR JOB 20:29 This is the wicked man’s portion from God. What Zophar teaches will ultimately come to pass, but, sadly, he has no word to say about God’s mercy. Even in his earlier speech in 11:13–20, where he called on Job to change his ways, there was no mention of mercy. According to Zophar, people receive God’s blessing only by earning it. BACK TO JOB 20:29

STUDY NOTES FOR JOB 21

STUDY NOTE FOR JOB 21:1–34 Job’s sixth speech closes this second cycle with a firm rejection of the friends’ arguments that the wicked always suffer in this life. Unlike his other responses, Job makes no appeal to God. Throughout the chapter he uses plural forms when referring to his friends (but see v. 3 note), though he does rebut Zophar’s allegations from the previous chapter. Note how he alludes to their very words: cf. 20:11 with 21:7; 8:19 with 21:8; 18:5 with 21:17; 5:4 and 20:10 with 21:19; and 20:5–7 with 21:28–30. BACK TO JOB 21:1

STUDY NOTE FOR JOB 21:2–6 After another plea that his friends actually listen to what he has to say rather than just repeating their preconceived, simplistic notions (vv. 2, 3), Job calls on them to “look” (v. 5) at his misery. Surely they should be compassionate about one in such a piteous state.

21:2 let this be your comfort. The solace they offer him. They should at least extend to him the consolation and support he would receive if they took seriously what he was saying. Note the similar phrase in v. 34, bracketing this speech. BACK TO JOB 21:2

STUDY NOTE FOR JOB 21:3 mock on. Unlike the other verbs in the chapter, this is singular, addressed to Zophar, and ironically conceding to him the right to continue his bitter attacks if only he will first actually listen to what Job has to say about his situation. BACK TO JOB 21:3

STUDY NOTE FOR JOB 21:5 Look at me and be appalled, and lay your hand over your mouth. If they have any compassion, Job says, they will stop accusing him and lying about him. BACK TO JOB 21:5

STUDY NOTE FOR JOB 21:6 When I remember. Job is probably referring to the condition he is in. If he shudders at it, should not his friends shudder with him? BACK TO JOB 21:6

STUDY NOTE FOR JOB 21:7–16 Job insists that the available evidence about the prosperity and longevity of the wicked refutes Zophar’s argument that they die young (e.g., in 20:11). It is simply not the case that they always receive their recompense in this life. The wicked flourish (vv. 7–13) even while they defy God (vv. 14–16).

21:7 Why do the wicked live. Job admits that he is perplexed by the ease and grandeur enjoyed by the wicked. He has no answer (see Ps. 73:3). The counselors assume that they know exactly what is going on (see John 9:41). BACK TO JOB 21:7

STUDY NOTE FOR JOB 21:8 Their offspring are established. Bildad earlier claimed that they would have no offspring (18:19). BACK TO JOB 21:8

STUDY NOTE FOR JOB 21:9 no rod of God is upon them. God does not chastise them but allows them to prosper. BACK TO JOB 21:9

STUDY NOTE FOR JOB 21:14, 15 The prosperity of the wicked continues even though they openly flout God. BACK TO JOB 21:14, 15

STUDY NOTE FOR JOB 21:17–26 In a series of rhetorical questions, Job points out that it is not the case that “the light of the wicked is put out,” as Bildad claimed (18:5). BACK TO JOB 21:17

STUDY NOTE FOR JOB 21:19, 20 The prosperity of the wicked cannot be evaded by saying that God will punish their children. It has already been claimed they will have no children, and once they die, they are unaffected by the suffering of their offspring. It is the wicked themselves who should experience divine punishment. BACK TO JOB 21:19, 20

STUDY NOTE FOR JOB 21:22 Will any teach God knowledge. Job picks up earlier assertions of Eliphaz (see 4:18; 15:15). Job’s high view of God only makes his problem more perplexing. He acknowledges the inscrutability of God’s action when one person dies young and prosperous while another lives long in deprivation and adversity. Though all lives end in death, their spiritual condition cannot be judged by external circumstances. BACK TO JOB 21:22

STUDY NOTE FOR JOB 21:27–34 Job anticipates that his counselors will try to discount his argument by asking where wicked, wealthy people have lived. He inquires in return if they have quizzed the widely traveled. Is he accusing his friends of living in ivory towers, out of touch with what is obvious to others? It is not difficult to find instances of evil men enjoying relief from calamity and popularity and thus not being openly denounced. BACK TO JOB 21:27

STUDY NOTE FOR JOB 21:34 Job has found no satisfactory explanation of his condition in what his friends have said to comfort him. All their arguments are deceptive and unreliable. BACK TO JOB 21:34

STUDY NOTES FOR JOB 22

STUDY NOTE FOR JOB 22:1–26:14 In this final cycle of speeches, Bildad’s contribution is brief (25:1–6), and Zophar does not speak at all. Although attempts have been made to find the missing speech in ch. 26, it is more probable that the intention is to show the exhaustion of the friends. In these chapters they openly accuse him of sin (22:5–9; 25:5, 6), of which he needs to repent (22:21–23). But Job cannot do what they urge and maintains his integrity because he does not know of any sin to be confessed.

22:1–30 Eliphaz begins the third cycle of speeches (22:1–26:14), listing Job’s sins and calling on him to repent. BACK TO JOB 22:1

STUDY NOTE FOR JOB 22:2–11 Eliphaz does two things: he emphasizes the transcendence of God (vv. 2–4) and lists the many sins of which he considers Job to be guilty (vv. 5–9). His sin explains his situation; he is being appropriately punished.

22:2, 3 Eliphaz reacts to Job’s statement that God allows wickedness to go unpunished, and he also says that human uprightness adds nothing to God. Eliphaz espouses such a transcendent view of God that it pictures Him as unconcerned with the details of life on earth (see vv. 12–14) and with Job’s situation. It is therefore pointless for Job to be so obsessed with vindication. His suffering is what he deserves.

22:3 The sense may be, “Would it please God if you were vindicated?” Since all comes from God, we have nothing to give back to Him that is not His in the first place. BACK TO JOB 22:2

STUDY NOTE FOR JOB 22:5 Eliphaz reaches the conclusion Zophar and Bildad have already expressed—that Job’s sins are endless. In the light of the following line, “your evil” refers to Job’s wrongdoing rather than to the misery he is enduring. BACK TO JOB 22:5

STUDY NOTE FOR JOB 22:6–11 Here is a direct personal attack on Job for specific sins, especially social sins against the poor and widows. Later Job will emphasize his social righteousness (chs. 29; 31). Eliphaz has no evidence to substantiate these allegations against Job. He is simply arguing back from the intensity of Job’s suffering. BACK TO JOB 22:6

STUDY NOTE FOR JOB 22:12–20 Eliphaz makes no secret of his conviction that Job had adopted the lifestyle of the wicked before disaster struck him (v. 15).

22:12–14 Eliphaz attacks Job’s complaint that God is absent (13:24). It is not unnatural for Job, in the midst of suffering, to complain that God is either too observant and intrusive to leave him alone (7:17–19; 10:8; 16:9) or too far away. It looks as though Eliphaz attributes words to Job twice—vv. 13, 14 (clearly so), and perhaps also v. 17 or vv. 17, 18—and counters both of them. BACK TO JOB 22:12

STUDY NOTE FOR JOB 22:15–18 Once more Eliphaz presents the fate of the wicked in simplistic terms. They die prematurely (v. 16). Despite their rejection of God (v. 17; see 21:14, 15), He has abundantly blessed them (v. 18).

22:15 old way. That of living in defiance of God. BACK TO JOB 22:15

STUDY NOTE FOR JOB 22:18 the counsel of the wicked is far from me. Eliphaz rejects Job’s claim that God prospers the wicked. It is best to understand Eliphaz as reflecting what Job said but claiming that the prosperity of the wicked is followed by disaster. Eliphaz employs Job’s phrase from 21:16 to describe Job’s own position. BACK TO JOB 22:18

STUDY NOTE FOR JOB 22:19 are glad. The rejoicing of the righteous is evidence of the fall of the wicked. “Mock” recalls divine mockery in Ps. 2:4. BACK TO JOB 22:19

STUDY NOTE FOR JOB 22:21–30 In his final entreaty to Job, Eliphaz sets out to an even greater extent the blessings he will enjoy if only he repents (vv. 21–23). He should also renounce claims to his wealth as being his own (v. 24). Eliphaz remains convinced that Job is guilty (v. 30), and his advice is grounded on that assumption. Consequently, what he says fails to comprehend the nature of Job’s situation. BACK TO JOB 22:21

STUDY NOTE FOR JOB 22:30 The words are ironic. It is Eliphaz himself who will be delivered through Job’s intercession (42:7–9). BACK TO JOB 22:30

STUDY NOTES FOR JOB 23

STUDY NOTE FOR JOB 23:1–24:25 Job does not take up what Eliphaz has just said until ch. 31. Instead he gives vent to matters immediately weighing upon him. He wants to present his case directly to God (23:1–7), but God will not grant him a hearing and is acting unfairly toward him (23:8–17). Furthermore, there are many aspects of divine implementation of justice that leave Job confused and mystified (ch. 24).

23:1–12 Job’s thoughts vacillate. In ch. 9 he doubts God would give him a hearing. In ch. 13 he is convinced he will get a hearing and be vindicated. In 17:1 he is convinced that only death awaits him but also that his counselors will not triumph, and that he will be vindicated (17:10–16). That conviction reaches its zenith in 19:25–27, and from then on he never again doubts it, as these verses and especially ch. 31 prove. BACK TO JOB 23:1

STUDY NOTE FOR JOB 23:2 Today also. Job probably has his friends in view. What they have said has not connected with his situation or relieved his distress.

my hand is heavy. The idiom denotes weariness and inability to act. His grievous condition has drained Job of strength. BACK TO JOB 23:2

STUDY NOTE FOR JOB 23:3 his seat. Refers to where God acts as judge.

23:3–9 Job has not been successful in ascertaining why God has afflicted him (see 9:10, 11). BACK TO JOB 23:3

STUDY NOTE FOR JOB 23:4 my case. If he were to receive an audience with the Lord, Job would set out why he considers himself innocent of any offense that warrants the imposition of such suffering. BACK TO JOB 23:4

STUDY NOTE FOR JOB 23:6 Would he contend. “Contend” implies engaging in legal argument (9:3 note). Job believes that the arguments he could present would be so convincing that God would declare him innocent. BACK TO JOB 23:6

STUDY NOTE FOR JOB 23:8–17 Though Job knows God is present, he is unable to sense His presence (vv. 8, 9). He is now certain he will get a hearing (v. 10) that will vindicate him because he has obeyed God’s Word.

23:8 Job’s God is invisible, but He has an all-seeing eye (v. 10). The four directions of movement in vv. 8, 9 are all-inclusive, possibly representing east, west, north, and south, respectively. BACK TO JOB 23:8

STUDY NOTE FOR JOB 23:10 when he has tried me. For “tried,” see “test” (7:18). Job confidently expects to come out of the process of divine trial completely vindicated. Job has in view not God’s using this experience to advance his spirituality, but the expectation that when he is granted a hearing, divine scrutiny of his conduct will endorse his claim that he has done nothing to merit his suffering. Chapter 42 shows that the outcome is not quite as Job anticipates here. BACK TO JOB 23:10

STUDY NOTE FOR JOB 23:11, 12 Job responds to Eliphaz’s injunction to “agree with God” in 22:21 by insisting that he has always lived in harmony with God’s ways and treasured God’s Word. BACK TO JOB 23:11, 12

STUDY NOTE FOR JOB 23:13, 14 unchangeable. Lit. “one,” perhaps signifying “unique.” Job returns to asserting his confidence in God’s sovereign control. Even though he does not understand, he affirms that God will surely accomplish what He desires for Job. This consideration seems to undermine his confidence in appearing in court before Him (v. 15). BACK TO JOB 23:13, 14

STUDY NOTE FOR JOB 23:15 terrified. Job’s friends think they understand all about God and His ways and therefore are able to predict what God will do. Job realizes that there is much he does not understand about God, and he is therefore daunted and dismayed before Him. BACK TO JOB 23:15

STUDY NOTE FOR JOB 23:17 I am not silenced. Despite the ordeal he is undergoing, his lack of comprehension of what is occurring, and his overwhelming dread before God, Job considers that he has no option but to continue to plead to be heard and vindicated. BACK TO JOB 23:17

STUDY NOTES FOR JOB 24

STUDY NOTE FOR JOB 24:1–25 Job has not yet learned the important lesson that justice in this world does not operate mechanically but according to the will of God. If it were not so, the human race would have perished long ago. This chapter alternates between descriptions of the fortunate wicked and the sufferings of their victims, with emphasis on the sufferings. Job wants the wicked to be judged so that those who know God will see it and know that God is just. The chapter shows Job’s hatred of wickedness.

24:1–12 Job reverts to his earlier theme that the unrighteous prosper (ch. 21) while God does not intervene in judgment. Job lists the crimes of which the wicked are guilty (vv. 2–4, 9, 13–17, 21) and here particularly details the deprivation and injustice arising from their exploitation of the poor and defenseless (vv. 5–12).

24:1 see his days. The days in view are the times when God intervenes in the flow of human history to judge wickedness and ensure that justice prevails in human affairs. Job complains that this does not happen immediately, even though the wicked sin flagrantly. The prophets later talk about “the day of the LORD” as a future time of judgment on the nations and blessing of His people (see Joel 2:1, 2; Amos 5:18–20), when God will openly display His control of affairs. BACK TO JOB 24:1

STUDY NOTE FOR JOB 24:12 God charges no one with wrong. Job’s most sweeping allegation against God—that He is not concerned about administering justice (9:24 note; cf. Ps. 50:21; Lam. 3:34–36). BACK TO JOB 24:12

STUDY NOTE FOR JOB 24:13–17 Job focuses on the misconduct of the wicked, singling out murder (v. 14), adultery (v. 15) and theft (v. 16). Throughout he emphasizes the covert nature of their activities, as the wicked operate in darkness and shun both the light of day and the light of truth. BACK TO JOB 24:13

STUDY NOTE FOR JOB 24:18–24 Often considered an unannounced quotation from the counselors since the views expressed here seem more consistent with their position than Job’s (24:18 note). Others think the whole chapter is an attempt by early editors to make Job sound more orthodox. But Job may have a reason for seeming to adopt the counselors’ stance.

24:18 You say. A translator’s addition to clarify that vv. 18–24 are the words of the counselors. Job is expostulating against his friends’ inability to see what is so obviously happening: the imposition of divine judgment is delayed. The friends continue to hold that the wicked are carried away as swiftly as something floating on a stream or perhaps like a bubble or eddy on the surface of the stream. BACK TO JOB 24:18

STUDY NOTE FOR JOB 24:21–25 These seem to be Job’s words, emphasizing the wrongdoing of the wicked (v. 21) but claiming that God prolongs their lives and grants them prosperity. Still, Job argues, their thriving condition lasts only for a little. God deals with them not immediately but gradually. BACK TO JOB 24:21

STUDY NOTE FOR JOB 24:23, 24 These verses must be connected with v. 1 in order to understand the point of the chapter. Job is trying to show that though the wicked are punished, this punishment takes place little by little, while the righteous want to see justice meted out completely and immediately. Job’s thought anticipates the “day of the LORD” doctrine of the prophets, which looks for the final judgment day. Conversely, Job claims to be suffering wrongfully, yet God will not hear him because He has not set times for judgment. Even so, Job holds to God’s justice and expects vindication eventually, though he would rather it come more speedily. BACK TO JOB 24:23, 24

STUDY NOTE FOR JOB 24:25 This is a veiled threat to his friends. If God’s justice does not operate with immediate effect, then they too must be fearful and not presume (see 19:29; 27:7–13). BACK TO JOB 24:25

STUDY NOTES FOR JOB 25

STUDY NOTE FOR JOB 25:1–6 Bildad makes no new argument but repeats what has already been said about God’s dominion and power (vv. 2, 3) and about His moral purity, which is in marked contrast to mankind’s (vv. 4–6). BACK TO JOB 25:1

STUDY NOTE FOR JOB 25:4 be in the right before God. Human impurity is a given, but missing here is a hint of grace. Paul, who developed the doctrine of the total depravity of man in Romans, did so as a background for God’s marvelous grace. Bildad does not think in terms of grace. BACK TO JOB 25:4

STUDY NOTE FOR JOB 25:6 a maggot ... a worm. Bildad risks overstating the depth of human worthlessness because he has a pessimistic view of man (see Eliphaz in 15:14–16). The doctrine of total depravity is not pessimistic. Even in their sinful condition, human beings retain the image of God, giving each person dignity and value. Furthermore, Bildad’s sweeping generalization does not begin to connect with the specifics of Job’s circumstances. BACK TO JOB 25:6

STUDY NOTES FOR JOB 26

STUDY NOTE FOR JOB 26:1–14 This chapter falls into two distinct parts: vv. 1–4 and vv. 5–14, which has led some to say that only the opening verses are Job’s while the rest of the chapter is Bildad’s, or is a third speech by Zophar, thus identifying three speeches of the counselors in the third cycle. BACK TO JOB 26:1

STUDY NOTE FOR JOB 26:2, 3 How you have. “You” in these verses is singular; Job explicitly addresses Bildad and scathingly mocks his ineffective attempts to strengthen or enlighten him regarding what is happening. BACK TO JOB 26:2, 3

STUDY NOTE FOR JOB 26:4 Job suggests that Bildad’s words have some source other than God. BACK TO JOB 26:4

STUDY NOTE FOR JOB 26:5–14 These verses celebrate God’s omnipotence. They are not unlike Job’s words in 9:5–10 and need not be assigned, as they sometimes are, to one of the counselors. Job will not take second place to his friends when it comes to acknowledging God’s sovereign dominion. His problem concerns the equity of God’s actions.

26:5 The dead. Lit. “the Rephaim,” a term variously used but here referring to the shadowy existence of those who have departed this life (see Is. 14:9).

26:5, 6 Unlike the Canaanite gods, who each have a restricted domain of power, the true God controls even Sheol (Prov. 15:11), the supposed domain of Mot, the god of death. BACK TO JOB 26:5

26:6 Abaddon. “The place of destruction” (see 28:22; 31:12), another term for Sheol. BACK TO JOB 26:6

STUDY NOTE FOR JOB 26:7, 8 Job’s purpose here is not to teach the science of space or weather but to glorify God through the mysteries of His work in nature. The whole created realm continues in existence solely by God’s sustaining power. BACK TO JOB 26:7, 8

STUDY NOTE FOR JOB 26:9 full moon. Another word, “throne,” is spelled the same way in Hebrew (text note); if it is applied here, it would indicate God’s refusal to disclose all that is decided in His heavenly council chamber. The context favors a description of divine control of the natural realm. BACK TO JOB 26:9

STUDY NOTE FOR JOB 26:11 The pillars of heaven. Possibly a reference to the mountains, which often reach into the clouds and appear to support the sky. BACK TO JOB 26:11

STUDY NOTE FOR JOB 26:12 stilled the sea. God rules the supposed dominion of Yam, the Canaanite god of the sea. Jesus Christ showed He is the true God of His people when He calmed the sea in Matt. 8:23–27.

Rahab. A mythical Canaanite monster of the deep, similar to Leviathan, capable of wreaking havoc. This poetic imagery enriches the concept of God’s great power over the boisterous sea (Ps. 89:9, 10). BACK TO JOB 26:12

STUDY NOTE FOR JOB 26:13 the fleeing serpent. A further description of the Canaanite sea god (v. 12 note). Every conceivable power is under the control of the one true God. This will be finally demonstrated when Satan is overwhelmed by the power of Christ (John 12:31; Rev. 20:7–10). BACK TO JOB 26:13

STUDY NOTE FOR JOB 26:14 the outskirts of his ways. Job is aware that such phenomena only hint at the full extent of divine power. Since even there, God’s ways lie beyond human comprehension, Job’s friends are presumptuous to suppose that they can unerringly interpret God’s dealings with him. BACK TO JOB 26:14

STUDY NOTES FOR JOB 27

STUDY NOTE FOR JOB 27:1–28:28 The structure of the book of Job at this point is much disputed. There are two issues: How ch. 28 relates to the surrounding chapters and whether a third speech by Zophar is found in ch. 27. Given that the author is meticulous elsewhere in noting who is speaking, he is unlikely to have been negligent here. There are two clear introductory formulas in 27:1 and 29:1, which bracket chs. 27; 28 and designate them as Job’s speech. (For further details, see notes on these verses and the introduction to ch. 28.) When Job becomes aware that his friends are not going to speak again, he takes the opportunity to conclude their interchange by reasserting his innocence (ch. 27) and by setting the whole debate in a broader context, the need for true fear of the Lord (ch. 28). Thus, along with ch. 3, where Job also speaks, these chapters function as brackets to enclose Job’s disputation with the three counselors.

27:1–23 Job rounds off the discussion by insisting once more on his innocence (vv. 2–6) and by describing the destiny of the wicked (vv. 7–23). Using words similar to those employed by his friends, Job calls the fate of the godless to fall on them. Since his expression resembles that of his friends, attempts have been made to reconstruct a third speech of Zophar from vv. 7–23. That misses the point that Job likewise accepts a simplistic version of retribution theology. It also fails to account for the language of vv. 11, 12.

27:1 Job again took up his discourse. While this indicates continuity of speaker from ch. 26, it also suggests that some interval has occurred from the preceding speech (see 29:1). Note the repeated use of a similar formula to introduce various distinct speeches of Balaam in Num. 23; 24. BACK TO JOB 27:1

STUDY NOTE FOR JOB 27:2–6 These verses are directed at the counselors (“you” is plural in v. 5). With a most solemn oath founded on God’s existence, Job denies their false accusations and at the same time asserts his integrity. As long as he lives, Job will not admit to wrongdoing in the way his friends are urging (v. 5). He has no qualms of conscience regarding his conduct (v. 6).

27:2 God ... Almighty. Job does not deny the existence or power of God, but the qualifying clauses he adds to the divine name express his frustration and grievance regarding the justice of God’s dealings with him. For “soul bitter,” see note on 3:20. BACK TO JOB 27:2

STUDY NOTE FOR JOB 27:7–12 Job poses four rhetorical questions that emphasize the hopeless condition of the godless. He calls for his friends who have falsely accused him of being wicked to share their fate.

27:7–10 Curses like these are found in the Psalms (Pss. 109:6–15; 139:19–22). See Introduction to Psalms. BACK TO JOB 27:7

STUDY NOTE FOR JOB 27:11, 12 you ... all of you ... you. The pronouns are plural and can be accounted for only by supposing Job is speaking to his friends. They do not fit in with attempts to identify here a speech of one of his friends. Rather, Job claims to be able to instruct them regarding “the hand of God,” that is, how God will intervene in judgment. BACK TO JOB 27:11, 12

STUDY NOTE FOR JOB 27:13–23 Job turns to discuss the fate of the wicked, a topic addressed at length by his counselors. His comments show that he understands it as well as they do. He has never disputed the ultimate fate of the wicked; it is their immediate punishment that he denies, in contrast to Zophar’s assertion (20:5; 21:7). But Job makes the counselors and not himself the implied objects of the destiny described. BACK TO JOB 27:13

STUDY NOTE FOR JOB 27:14 the sword. A reference to death in military conflict. BACK TO JOB 27:14

STUDY NOTE FOR JOB 27:18 like a moth’s, like a booth. Though the wicked think they erect solid structures as homes, those homes will in fact prove to be insubstantial and transient. BACK TO JOB 27:18

STUDY NOTE FOR JOB 27:23 claps its hands ... hisses. Gestures of derision at the helpless state of the wicked. While vv. 22, 23 may extend the description of the east wind, as the ESV margin notes, the subject may well be God so that these lines directly detail His scornful dismissal of the wicked. BACK TO JOB 27:23

STUDY NOTES FOR JOB 28

STUDY NOTE FOR JOB 28:1–28 A different type of wisdom literature is presented in ch. 28, a kind of standard wisdom like that found in the book of Proverbs. The lack of an introductory formula indicating the speaker might indicate that this is an insertion by the author of Job, reflecting on the lack of wisdom displayed so far in the dialogue. However, the text does not indicate a change of speaker from ch. 27, so it is probable that ch. 28 is spoken by Job. After his extended yet unsatisfactory dialogue with his friends, he experiences a period of relative tranquility in which he muses on how to find wisdom—the capacity to make right decisions and cope with life. Job’s reflective mood continues into ch. 29, where he recalls his past happiness before he is again overwhelmed by his present distress (chs. 30; 31).

The subject of the poem is the elusiveness and surpassing value of true wisdom. It may be analyzed as having three stanzas (vv. 1–12, 13–20, 21–28), though the refrain in vv. 12, 20 is transitional and may also be read with what follows. The refrain asks the key question, “Where shall wisdom be found?” and the answer is provided in the concluding verse of the poem (v. 28).

28:1–12 Job reflects on the great skill and tenacity with which mankind has gathered hidden treasures from the depths of the earth. However, such technological exploits must be surpassed to acquire wisdom. BACK TO JOB 28:1

STUDY NOTE FOR JOB 28:3 puts an end to darkness. The darkness of underground caverns can be dispelled by lamps or torches, but this might be an implied contrast with other forms of darkness—intellectual and spiritual. BACK TO JOB 28:3

STUDY NOTE FOR JOB 28:4 hang in the air. Envisions miners being lowered down shafts using ropes. BACK TO JOB 28:4

STUDY NOTE FOR JOB 28:5 turned up as by fire. Likely not a reference to volcanic activity. It is a contrast between fields above ground and the upheaval and rubble hidden in the mine workings below ground. It is like debris from a burned building. BACK TO JOB 28:5

STUDY NOTE FOR JOB 28:6 sapphires. Or “lapis lazuli” (text note). Both are highly prized, blue gemstones. BACK TO JOB 28:6

STUDY NOTE FOR JOB 28:7, 8 Mining is a human achievement that sets mankind apart from animals. BACK TO JOB 28:7, 8

STUDY NOTE FOR JOB 28:12 This transitional verse emphasizes that technological know-how is incapable of providing spiritual insight. BACK TO JOB 28:12

STUDY NOTE FOR JOB 28:13–20 The principal theme of this stanza is the value of true wisdom, even though weak, mortal man fails to appreciate its worth (v. 13). It cannot be found by exploring ocean depths (v. 14) or by trading in the marketplace. Wisdom is not for sale. BACK TO JOB 28:13

STUDY NOTE FOR JOB 28:21–28. The closing stanza of the poem contrasts the inability of the created realm to find wisdom with God’s complete grasp of it. BACK TO JOB 28:21

STUDY NOTE FOR JOB 28:22 Abaddon. The place of destruction (26:6 note). Abaddon and Death are personified; they have only heard a rumor (from those who have died?) that wisdom exists. BACK TO JOB 28:22

STUDY NOTE FOR JOB 28:23–27 God understands the way to it. As creator, God alone knows where true wisdom is to be found. There is nothing hidden from His scrutiny (v. 24). From the very beginning, He established how mankind should live. BACK TO JOB 28:23

STUDY NOTE FOR JOB 28:28 Mankind can acquire wisdom only from God, and He has not concealed it. It is obtained through obedience to His revealed will (Deut. 4:5, 6; Prov. 8:4–9; 9:10). For the NT application, see Col. 2:2, 3 and Eph. 3:8–10.

fear of the Lord. This key phrase of wisdom teaching (see Ps. 111:10; Prov. 1:7) embodies respectful acknowledgment of God’s existence, authority, and standards. “Lord” here is Adonai, “sovereign master” (the sole occurrence of the term in Job), and not Yahweh, the covenant name of God. This advice has universal applicability.

turn away from evil. Includes both a positive attitude toward God and avoidance of all that is contrary to His commands (see Prov. 3:7). If Job is here reproaching his friends for failing to show proper respect for God, there is irony in the fact that he is also condemning himself by his self-righteous presumption in challenging God, which becomes even more evident in the following chapters. BACK TO JOB 28:28

STUDY NOTES FOR JOB 29

STUDY NOTE FOR JOB 29:1–42:6 There now follow three monologues. In the first of these, Job summarizes his case against God (chs. 29–31). Then Elihu intervenes to object to the way in which God’s justice has been inadequately defended and presents his perspective on the situation (chs. 32–37). Finally, God Himself speaks to resolve the situation (chs. 38–41).

29:1–31:40 Job addresses God in the form of a case presented in court. He first establishes the loss he has suffered as he looks back poignantly to the affluence and respect he previously enjoyed (ch. 29). In ch. 30 he expresses his gloom and dismay at his loss, especially the loss of friendship with God. In ch. 31 he defends himself and delivers a final oath of innocence, which he feels should settle matters once and for all in his favor.

29:1–25 Job sues for restitution of what he has lost. In effect, this chapter expands on his affirmation of his previous circumstances, “I was at ease” (16:12).

29:1 took up his discourse. This does not necessarily indicate a change of speaker but may indicate a new division or the passage of time before the start of a new speech (27:1 note). BACK TO JOB 29:1

STUDY NOTE FOR JOB 29:2–6 Job bemoans the loss of God’s favor. He nostalgically yearns for what he formerly enjoyed (note the repetition of “when”).

29:2 months of old. Job’s prosperity obviously extended over a considerable period of time. BACK TO JOB 29:2

STUDY NOTE FOR JOB 29:3 his lamp shone. Light symbolizes God’s blessing. This illustration is based on a lamp dispelling the gloom inside a tent. BACK TO JOB 29:3

STUDY NOTE FOR JOB 29:4 in my prime. Lit. “in days of my autumn/winter.” The point of the metaphor is unclear. It may well indicate the time when Job was enjoying the produce of his labor and fellowship with God. That, of course, was precisely what Satan pointed to as the reason for Job’s piety.

the friendship of God. Lit. “the council of God.” Pictured is a scene of familiarity such as is found in Gen. 18, particularly vv. 17–19. Job always viewed God as the source of his good fortune, the root of which was his intimate relationship with God. BACK TO JOB 29:4

STUDY NOTE FOR JOB 29:5 my children were all around me. Job recalls the happiness of family life while his children were still alive and gathered around him. BACK TO JOB 29:5

STUDY NOTE FOR JOB 29:6 butter ... oil. Choice luxury goods. Job enjoyed an abundant lifestyle. BACK TO JOB 29:6

STUDY NOTE FOR JOB 29:7–10 Job was once a figure of standing, respected throughout the community. When he spoke, his sage advice caused others to fall silent (vv. 9, 10).

29:7 the gate of the city. Where the commercial and legal business of the community was conducted in the ancient Near East. BACK TO JOB 29:7

STUDY NOTE FOR JOB 29:11–17 Job recalls the noble reputation he had built as a practitioner of what the NT calls “pure and undefiled” religion (cf. vv. 12–16 with James 1:27). He was respected not just because he was rich, powerful, and wise, but because of his compassionate intervention on behalf of the vulnerable (contrary to Eliphaz’s allegations in 22:6–9). BACK TO JOB 29:11

STUDY NOTE FOR JOB 29:14 righteousness ... clothed me ... justice was like a robe and a turban. This verse is the center point of the chapter, an emphatic assertion of Job’s call for vindication. BACK TO JOB 29:14

STUDY NOTE FOR JOB 29:17 broke the fangs of the unrighteous. Those who preyed on others in dire need are compared to wild animals. The action Job took rendered them incapable of inflicting injury. BACK TO JOB 29:17

STUDY NOTE FOR JOB 29:18–20 In light of his past deeds, Job had expected to be vigorous in the later years of his life. This reflects the fact that he too accepted a simplistic version of retribution theology.

29:18 in my nest. A picture of security and absence of worries. In such circumstances, Job had expected to enjoy continuing respect and to die in peace. BACK TO JOB 29:18

STUDY NOTE FOR JOB 29:19 my roots. The image changes to that of a tree, nourished by its access to water (see Ps. 1:3; Jer. 17:8). BACK TO JOB 29:19

STUDY NOTE FOR JOB 29:21–25 Job remembers his former dignity and honor. The advice he gave was eagerly awaited and readily accepted. BACK TO JOB 29:21

STUDY NOTE FOR JOB 29:24 I smiled on them. Job had merely to look at those who were uncertain, and they were encouraged. BACK TO JOB 29:24

STUDY NOTES FOR JOB 30

STUDY NOTE FOR JOB 30:1–31 “But” and “And now” (30:1, 9, 16) move the time frame from the past of ch. 29 to the present. Here, point for point, Job laments how the blessings he enjoyed were taken away from him. In ch. 29 he dealt with honor from man, blessings from God, and his own benevolent deeds. This chapter describes how all that has been reversed.

30:1–8 Job describes those who ridicule and insult him. Previously, the young men of the community had treated him with esteem (29:8). Now, contrary to ancient deference to elders, they display utter disrespect by mocking him. Moreover, Job’s shame is intensified because those who mock him are not just young but the offspring of disreputable scoundrels. BACK TO JOB 30:1

STUDY NOTE FOR JOB 30:2–8 The group Job describes are those eking out an existence in marginal land on the edge of the community, such as runaway slaves or absconding criminals. They have to eat the poorest of food and live without permanent homes or adequate shelter. These verses are a good example of the discursive style of the poet. BACK TO JOB 30:2

STUDY NOTE FOR JOB 30:9–15 Job bewails the dishonor he receives from these criminals (see 29:7–10, 21–25). Even such social misfits and outcasts consider themselves more fortunate than Job and are not slow to insult him as he sits on the city rubbish heap. BACK TO JOB 30:9

STUDY NOTE FOR JOB 30:11 God has loosed my cord. Likely an analogy of a loosened bowstring, which is therefore incapable of being used effectively (cf. 29:20). Alternatively, the cord may be what once held up his tent (see 29:4). BACK TO JOB 30:11

STUDY NOTE FOR JOB 30:12–15 Job is no longer respected or safe in the situation to which God has brought him (cf. 29:7–11).

30:12 cast up. The image is that of an army conducting a siege. See “wide breach” (v. 14). BACK TO JOB 30:12

STUDY NOTE FOR JOB 30:16–23 Job is physically in pain (vv. 16–19), but worse still is the spiritual trauma arising from the recognition that it is God who is subjecting him to this treatment and refusing to pay attention to his pleas for relief (vv. 20, 21). Cf. 29:2–6, 18–20. BACK TO JOB 30:16

STUDY NOTE FOR JOB 30:18 my garment is disfigured. The Septuagint reads, “He seizes my garment.” Job is talking again as if God is his enemy. BACK TO JOB 30:18

STUDY NOTE FOR JOB 30:19 dust and ashes. Symbols of abject humiliation. Job, however, may have been literally covered by them (2:8 and note). BACK TO JOB 30:19

STUDY NOTE FOR JOB 30:20 I cry to you. “You” is singular, referring to God. Job accuses God of abusing His position by ignoring Job’s petition and need. BACK TO JOB 30:20

STUDY NOTE FOR JOB 30:24–31 See 29:11–17. Job again describes his intense physical and emotional pain. Though he comforted others in the past (v. 25), he now receives no assistance from his friends. They forget his former kindness. As a consequence, he is drained physically and emotionally (vv. 27–31). BACK TO JOB 30:24

STUDY NOTE FOR JOB 30:28 darkened, but not by the sun. His affliction has caused his skin to darken (see v. 30). BACK TO JOB 30:28

STUDY NOTE FOR JOB 30:29 jackals ... ostriches. In his agony, Job has uttered sounds like the wailing of jackals or the groans of ostriches (see Is. 13:21; Mic. 1:8). BACK TO JOB 30:29

STUDY NOTE FOR JOB 30:31 lyre ... pipe. Job’s life is no longer regaled by music. He hears only the shrill tones of mourning and weeping. BACK TO JOB 30:31

STUDY NOTES FOR JOB 31

STUDY NOTE FOR JOB 31:1–40 Uppermost in Job’s mind is the false accusation that he is a man of exceptional wickedness, suffering no more than what he deserves. To counter this allegation, Job employs a legal procedure that is common in his day: he calls on the gods to impose a curse on him if he is guilty of the charges. So Job solemnly rebuts various forms of misconduct and sets out the sanctions God should impose on him if he is lying. Although this is a protestation of innocence, it is not the self-righteousness of the Pharisee in Luke 18:11, 12. Like the psalmist, Job is the victim of false accusation, so vindication has become his passion.

Job’s thinking is governed by a simplistic principle of retribution. If he has acted sinfully, then he will accept that he has been justly cursed. However, the converse proposition is implicit: since he has not acted inappropriately, he should be acquitted and reinstated in divine blessing. Job’s logic is irrefutable. Like his friends, however, he has illegitimately extended the scope of the retribution principle and is attempting to use it to force God into acting as he demands. It is this coercive approach to God that Job has later to repent of (see 42:6).

31:1–4 Job declares that he had determined not to sin with his eyes (1 John 2:16). God would have been aware of such transgression (v. 4) and would justly punish it (v. 3). However, Job may be speaking of more than ordinary lust. He may have in view worship of the fertility goddesses so popular in OT times. The word translated “virgin” (v. 1) is used of the goddess of fertility in Canaanite writings. She was a kind of Venus and was called the “maiden Anat” in the city of Ugarit. BACK TO JOB 31:1

STUDY NOTE FOR JOB 31:5–8 Job clears himself of avarice in his business dealings. In v. 6 he declares his “integrity,” not an assertion of sinless perfection but of genuine probity and honesty. He therefore does not shrink from being weighed in God’s balances. BACK TO JOB 31:5

STUDY NOTE FOR JOB 31:8 The penalty Job sees as appropriate is a curse of reversal and frustration (see Deut. 28:30–41). BACK TO JOB 31:8

STUDY NOTE FOR JOB 31:9–12 Job clears himself of adultery. If he had violated another man’s wife, then the curse should have come on his own marriage. BACK TO JOB 31:9

STUDY NOTE FOR JOB 31:10 grind. Grinding grain is viewed as the most menial of tasks in this era. BACK TO JOB 31:10

STUDY NOTE FOR JOB 31:11, 12 a heinous crime. Job acknowledges that adultery is so serious an offense that it merits the sanctions of human and divine justice. BACK TO JOB 31:11, 12

STUDY NOTE FOR JOB 31:13–15 Job clears himself of injustice with respect to his servants. If he had rejected their claims for fair treatment, he would have no grounds for complaining about God’s treatment of him. BACK TO JOB 31:13

STUDY NOTE FOR JOB 31:15 Job disregards the class structures of his society and recognizes the basic equality before God of master and servant alike (see Prov. 22:2). BACK TO JOB 31:15

STUDY NOTE FOR JOB 31:16–23 Job clears himself of neglect of the needy and abuse of the helpless (see 29:12–17). BACK TO JOB 31:16

STUDY NOTE FOR JOB 31:21 raised my hand. Probably not a threat to strike them but rather a gesture employed in taking an oath. Job had not given false evidence to deprive them of their rights even though his “help” was “in the gate”; that is, even though he knew of some who would support him in whatever action he took in public affairs (see 29:7). BACK TO JOB 31:21

STUDY NOTE FOR JOB 31:22 The curse that should befall him would render him incapable of raising his hand to subscribe to a false oath (v. 21). BACK TO JOB 31:22

STUDY NOTE FOR JOB 31:23 Job avoided social injustice because he dreaded the penalty God would rightly impose on it. BACK TO JOB 31:23

STUDY NOTE FOR JOB 31:24–27 Job clears himself of idolatry with regard to gold or the gods.

31:24, 25 Though Job had enjoyed considerable affluence (1:3), he had not made it his source of confidence for living. BACK TO JOB 31:24, 25

STUDY NOTE FOR JOB 31:26 sun ... moon. Worship of the sun and the moon was widely practiced throughout the ancient Near East. BACK TO JOB 31:26

STUDY NOTE FOR JOB 31:27 kissed my hand. Kissing one’s hand was a recognized devotional gesture in the ancient Near East (see 1 Kin. 19:18; Hos. 13:2). BACK TO JOB 31:27

STUDY NOTE FOR JOB 31:29–40 The structure of Job’s thought is somewhat complex here. Verses 29–34 and 38–40 continue to present in conditional form the behavior he has avoided. On the basis of his assertion of innocence, he breaks off in the central verses (vv. 35–37) to express his basic demand. He wants a hearing with God. If he has been responsible for such misconduct, then, in terms of his simplistic retribution theology, he ought to be indicted and punished; if not, he deserves his day in court to clear his name. Job appears supremely confident that he would be successful in achieving such an outcome.

31:29–34 Job clears himself of hatred, selfishness, and hypocrisy. He had not harbored malevolent attitudes toward those who opposed him (see Ps. 35:13, 14; Matt. 5:43–47). BACK TO JOB 31:29

STUDY NOTE FOR JOB 31:31 Members of Job’s household looked out for those who would benefit from Job’s benevolence, including travelers passing by (v. 32). BACK TO JOB 31:31

STUDY NOTE FOR JOB 31:33 as others do. “As mankind does,” or possibly “as Adam did” (text note), in which case the reference is to Gen. 3:8. BACK TO JOB 31:33

STUDY NOTE FOR JOB 31:34 Behavior Job has avoided. He has not covered up his transgressions or avoided people out of fear of public opinion. BACK TO JOB 31:34

STUDY NOTE FOR JOB 31:35–37 The climax. The repeated “Oh, that I had” embody Job’s perception that having his case heard will lead to his vindication. He views God as his adversary and attaches his binding signature to his challenge to God to issue specific charges against him. BACK TO JOB 31:35

STUDY NOTE FOR JOB 31:36 Job would proudly wear God’s written indictment, a sign that he considers any accusations against him easily refutable. BACK TO JOB 31:36

STUDY NOTE FOR JOB 31:37 Job has already expressed confidence that God would accept him if he had an opportunity to present his case (13:14–16). In the end, this is possible only through grace. BACK TO JOB 31:37

STUDY NOTE FOR JOB 31:38–40 Job again denies that he had ever abused his position as a wealthy landowner. He had not misappropriated the crops of his tenants or imposed on them unreasonable conditions. If he had, then his fields would have rightly become unfruitful and overgrown with weeds. BACK TO JOB 31:38

STUDY NOTE FOR JOB 31:40 The words of Job are ended. Job closes his case. The rest is now up to the Judge. Job apparently thinks that his protestation of innocence will force God to act, but there is no immediate response. God neither affirms Job’s innocence nor imposes any penalty for perjury. Instead, the way is open for Elihu’s intervention in the following six chapters. BACK TO JOB 31:40

STUDY NOTES FOR JOB 32

STUDY NOTE FOR JOB 32:1–37:24 These chapters present the second monologue, that of the young man Elihu, who, unlike the others, has a Hebrew name (32:2). Commentators do not know what to make of him. Many dismiss him as wordy, self-important, and irrelevant, and say he merely reiterates what has already been said. Indeed, some critics believe these chapters are additions to the original text, since Job makes no reply to Elihu, and he is ignored in the epilogue. Both views are defective. The author of Job gives Elihu a formal introduction (32:1–5) and accords six chapters to what he has to say. That is difficult to square with an easy rejection of his contribution. Furthermore, Elihu is not mentioned in the epilogue (ch. 42), not because he is irrelevant, but because he is not guilty of the same errors as the other three. Elihu’s critique centers on Job’s words uttered during the dispute. He quotes Job but does not accuse him of having lived a wicked life. He stresses an issue neglected by the three friends: the disciplinary and redemptive role of suffering. Eliphaz alone has touched on suffering as discipline (5:17).

32:1–5 The narrator introduces Elihu’s four speeches on Job’s situation with an explanation for why Elihu injects himself into the debate.

32:1 righteous in his own eyes. Job has stoutly insisted upon his innocence despite his suffering. Since the friends have been unable to induce Job to adopt their analysis of his situation, they view him as incorrigible and intransigent. There is no point in saying anything more to him. BACK TO JOB 32:1

STUDY NOTE FOR JOB 32:2 The genealogy shows the narrator considers Elihu (his name means “He is my God”) a significant figure. Nothing is known about Barachel, but there was a Ram who was an ancestor of David (Ruth 4:19; 1 Chr. 2:9, 25), and there was a Buz connected with Abraham (Gen. 22:21).

burned with anger. Elihu does not want to see God’s justice compromised, and he sees Job’s focus on his innocence as doing that very thing. BACK TO JOB 32:2

STUDY NOTE FOR JOB 32:3 declared Job to be in the wrong. According to ancient Jewish tradition, the original reading (“condemned Elohim”) was changed by pious convention to “condemned Job,” so as to avoid writing a blasphemous thought. Elihu’s anger with the friends seems to arise from their failure to establish that God is acting justly. BACK TO JOB 32:3

STUDY NOTE FOR JOB 32:4 had waited to speak. According to the conventions of the time, older men speak first. BACK TO JOB 32:4

STUDY NOTE FOR JOB 32:6–33:33 Elihu’s introduction, including his reason for speaking, runs to 33:7. He appears to have a warmer personality than the counselors, who never called Job by his name (see 33:1, 31).

32:6–10 Elihu first addresses all four who have spoken thus far. He deferentially explains why he is speaking despite his youth. God has given him something to say.

32:6, 10, 17 my opinion. Lit. “my knowledge.” Elihu claims more than an alternative viewpoint. He has definite, God-imparted insight into the situation and so can contribute at a different level. Moreover, he is sure that he will be able to convince the others that his approach is right. BACK TO JOB 32:6, 10, 17

STUDY NOTE FOR JOB 32:8 the spirit in man, the breath of the Almighty. These phrases are in apposition in the parallelism and have the same reference. Elihu claims that the experience and observation of age don’t really impart knowledge (v. 9) but insight from God, which is accessible also to the young. “The spirit in a man” may here refer to the Holy Spirit as the source of wisdom (see Gen. 41:38; Ex. 31:3). BACK TO JOB 32:8

STUDY NOTE FOR JOB 32:11–14 Elihu next focuses on the three counselors. He listened to their addresses, but they failed to convince Job that he was in the wrong (v. 12).

32:11 you searched out what to say. Possibly the earlier rounds of speeches extended over days with the participants using the gaps to develop more effective arguments. BACK TO JOB 32:11

STUDY NOTE FOR JOB 32:13 The friends could not rightly claim to possess wisdom beyond what God has revealed. BACK TO JOB 32:13

STUDY NOTE FOR JOB 32:14 with your speeches. Elihu claims he is going to follow a different line of argument in answering Job. BACK TO JOB 32:14

STUDY NOTE FOR JOB 32:15–22 Elihu no longer addresses the counselors, whom he refers to as “they” (v. 15). Instead he engages in a soliloquy that the others, especially Job, are intended to overhear. Elihu is mainly concerned with establishing his right to speak. BACK TO JOB 32:15

STUDY NOTE FOR JOB 32:18 I am full of words. Elihu’s speeches are longer than the combined addresses of any one of the three friends.

32:18–20 the spirit within me. Probably Elihu’s inner being. He is ready to burst because there is so much he is eager to say. A wineskin required a vent so that the gases produced by the fermenting wine could escape without rupturing the wineskin. BACK TO JOB 32:18

STUDY NOTE FOR JOB 32:21 not show partiality. Since Elihu disagrees with both Job and the friends, he will not favor either side in the dispute. BACK TO JOB 32:21

STUDY NOTES FOR JOB 33

STUDY NOTE FOR JOB 33:1–7 Elihu turns to address Job directly and pleads that Job listen to him.

33:1 hear ... listen. Elihu has perceived that the counselors were not listening to Job and that Job himself is not in a frame of mind to listen to anyone. Hence Elihu’s repeated injunctions to listen (33:1, 31, 33; 34:2, 10, 16, 34; 36:2, 10–12; 37:14).

Job. Elihu addresses Job by name three times (vv. 1, 31; 37:14) and names him seven other times (32:12, 14; 34:5, 7, 35, 36; 36:16). In contrast to the three counselors, who never mentioned Job’s name, Elihu’s approach displays a measure of empathy. However, he also appears condescending at times and overconfident in his ability. BACK TO JOB 33:1

STUDY NOTE FOR JOB 33:4 The Spirit of God ... the breath of the Almighty. See note on 32:8. Elihu goes beyond acknowledging that he too is a creature, dependent on God, to hinting that his message has a divine origin. BACK TO JOB 33:4

STUDY NOTE FOR JOB 33:5, 7 Elihu urges Job to respond to what he has to say, but Job never takes up his challenge, perhaps due to fatigue or to acceptance of the accuracy of what Elihu is saying. It is also possible that Job is resentful of Elihu’s intervention and dismissive of his contribution. BACK TO JOB 33:5, 7

STUDY NOTE FOR JOB 33:6 I am toward God as you are. Lit. “I am as your mouth with respect to God.” Job had been looking for an intermediary (9:33 note); Elihu claims to fulfill that role, though he does so with a measure of modesty, acknowledging his frail origins. Even so, it is difficult to see how he thinks his presence might terrify Job (v. 7). BACK TO JOB 33:6

STUDY NOTE FOR JOB 33:8–11 Elihu sets out the substance of his argument, and he begins by summarizing Job’s view of himself (v. 9) and of God’s attitude toward him (vv. 10, 11).

33:8 your words. Verbatim quotation was not the expected norm in ancient Near Eastern culture. Elihu’s summary fails to clarify that Job has never spoken of himself as absolutely sinless (see 7:21; 14:17). His claim of innocence concerns only the gross allegations made against him by the counselors (see 13:23). BACK TO JOB 33:8

STUDY NOTE FOR JOB 33:10, 11 A fair summary of Job’s utterance in 13:24, 27. He does feel that God is hostile toward him. BACK TO JOB 33:10, 11

STUDY NOTE FOR JOB 33:12–18 Elihu proceeds to correct Job’s perception of God. The counselors have already mentioned God’s transcendence, but Elihu approaches matters from a different perspective. Despite His transcendence, God does communicate with mankind through revelatory dreams (vv. 15–18) and through suffering (vv. 19–22).

33:12 in this you are not right. Job’s perception of his relationship with God is not well founded. Elihu does not conjure up errors in Job’s past life but focuses on what he has said in the interchange of views with his friends.

God is greater than man. Job has acknowledged the sovereignty and majesty of God. Therefore he is inconsistent when he alleges that God is doing wrong and when he demands that God explain himself. Elihu does not argue that greatness justifies injustice, but he hints that there may well be more behind Job’s experience than any human can appreciate. BACK TO JOB 33:12

STUDY NOTE FOR JOB 33:13 contend. That is, enter into a legal dispute with an individual (9:3 note). Job has argued that God is not responding to his arguments. BACK TO JOB 33:13

STUDY NOTE FOR JOB 33:14 man does not perceive it. Contrary to Job’s perception, God has been speaking, but Job has not been listening, possibly because God has been speaking in ways Job did not anticipate. BACK TO JOB 33:14

STUDY NOTE FOR JOB 33:16 opens the ears. The expression is equivalent to “reveals the truth to them.” God may send warnings in dreams so that an individual is kept alive.

terrifies them with warnings. This rendering follows the Septuagint. The Hebrew may be understood as “seals/confirms their instruction”; that is, dreams reinforce what men already know (see Ps. 16:7). BACK TO JOB 33:16

STUDY NOTE FOR JOB 33:17 conceal pride. Elihu diagnoses Job’s fault as pride. Elihu also points out that God may speak to prevent wrongdoing as well as to pronounce sentence against sins. BACK TO JOB 33:17

STUDY NOTE FOR JOB 33:18 perishing by the sword. Not the ordinary word for a sword, but one that signifies a weapon, particularly a missile such as a spear. “Perishing,” too, is unusual in that it signifies going or passing over, presumably to death. Some prefer to understand the line as embodying mythological references, identifying “sword” as a term for a “canal” or a “river” on the way to the realm of the dead. BACK TO JOB 33:18

STUDY NOTE FOR JOB 33:19–28 Elihu adds another channel of divine communication with mankind—suffering—through which God gains an individual’s attention and compels him to think about final realities. “Rebuke” (v. 19) is part of a disciplinary process intended to bring reformation. Unlike the counselors, who saw no place for grace or mediation (5:1), Elihu knows God provides both. He also introduces the possibility of an angelic intermediary to plead with and for an individual. BACK TO JOB 33:19

STUDY NOTE FOR JOB 33:22 those who bring death. Possibly a reference to angels who announce death (see Ps. 78:49). BACK TO JOB 33:22

STUDY NOTE FOR JOB 33:23, 24 Elihu pictures a hypothetical scene in which an angelic mediator (see Job’s earlier desire for such a figure, 9:32–35) intervenes on behalf of an individual, bringing to him divine truth and pleading with God to deliver him. This will be done on the basis of a “ransom” (v. 24), but it is not specified precisely what this will be.

33:23 an angel. The term basically means “messenger.” If here it refers to a superhuman being in general, the thought is not dissimilar to that of Gen. 48:16 (see also “the messenger of the covenant,” Mal. 3:1). Moreover, “one of the thousand,” or rather “one from a thousand,” points to the rarity, indeed the uniqueness, of the one in view here (see 9:3). He may well be identified with “the angel of the Lord.” In his intervention in the dispute between Job and his friends, Elihu himself faintly prefigures this unparalleled messenger.

a mediator. By introducing God’s redemptive purpose in Job’s suffering, Elihu substantially realigns the discussion.

what is right for him. The messenger’s declaration may be understood in two ways. It may consist of the true standard of right conduct (as in v. 27), which may be the means of bringing an individual to faith (see Gal. 3:19–24). Alternatively, “his uprightness” may be that of God Himself, which is perfectly disclosed by Christ as the consummating revelation of God (John 1:18). In either approach, the uprightness presented by the mediator exposes the inadequacy of mere human righteousness and points to the need for God’s merciful provision of what is lacking. BACK TO JOB 33:23, 24

STUDY NOTE FOR JOB 33:25–28 The outcome of the angelic mediation is that the sufferer is restored to physical health. This is accompanied by renewed spiritual vitality evidenced by prayer (of repentance, see v. 27) to God and restoration of a right standing before God (v. 26). “Sees his face” (v. 26) denotes a familiar relationship. The restored individual then witnesses to the gracious treatment he has received from God (v. 27, 28). “Look upon the light” refers to enjoyment of life (see v. 30). BACK TO JOB 33:25

STUDY NOTE FOR JOB 33:26 he restores to man his righteousness. This is the culmination of the gracious provision of a ransom appropriated through a prayer of confession. Divine acceptance of the repentant sinner leads to full restoration. As with “his uprightness” in 33:23, in “his righteousness” the personal pronoun may refer to the individual or to God. If that of the individual, this meshes with Job’s desire to be declared righteous before God. More probably, however, it refers to God’s righteousness, in the sense of the transformation that enables Job to act rightly for God. BACK TO JOB 33:26

STUDY NOTE FOR JOB 33:29–33 God’s dealings with an individual may effect his deliverance from death and open up the possibility for further enjoyment of life. Elihu emphasizes that God’s dealings with an individual in this life are instructive, though he leaves room for punitive suffering as well. Elihu does not, however, really cover Job’s situation, for there is no punitive element in what has come upon Job. Elihu urges Job to consider what he is saying and to set out any difficulties he has with the argument because Elihu desires Job to be set right through God’s redemptive grace, but Elihu’s assumption that Job needs to be set right in this specific instance is mistaken. Ultimately, Job’s travails foreshadow the sufferings of Christ, who, though sinless, “learned obedience through what he suffered” and thus proved Himself to be rightly equipped to serve as high priest (Heb. 5:7–9). Through his suffering, Job will also be equipped to act in a priestly role and pray for his counselors (42:8). BACK TO JOB 33:29

STUDY NOTES FOR JOB 34

STUDY NOTE FOR JOB 34:1–37 After a pedantic introduction (vv. 2–4), Elihu quotes words from Job that are easy to refute (12:4; 13:18; 27:2, 6). His thesis is that no one is really innocent, so God denies no one justice (vv. 14, 15). The bulk of this second speech is a defense of God’s goodness and justice (vv. 10–30). Elihu closes with another condemnation of Job’s words and a call for repentance (vv. 31–37). BACK TO JOB 34:1

STUDY NOTE FOR JOB 34:2 you wise men. The expression implies that others are addressed as well as Job and his friends. This is quite possible since the reader does not learn Elihu was present and observing the earlier dialogues until ch. 32. BACK TO JOB 34:2

STUDY NOTE FOR JOB 34:5, 6 Job has said. A fair representation of Job’s claim in 27:2. “I am in the right” (see 9:15, 20; 27:6) is a demand that he should be pronounced righteous, that is, innocent of any major sin commensurate with his suffering. The following two occurrences of “my right” take up the term of v. 4, “what is right,” an idea closer to “justice” or “just cause” (see 19:7; 27:2). BACK TO JOB 34:5, 6

STUDY NOTE FOR JOB 34:7 drinks up scoffing. Elihu accuses Job of having an insatiable propensity to expose himself to ridicule by maintaining his innocence while suffering as he is. BACK TO JOB 34:7

STUDY NOTE FOR JOB 34:8 in company with evildoers. Elihu is probably not making allegations about Job’s previous conduct but is asserting that his present accusations against God render his speech and outlook indistinguishable from those of the wicked. BACK TO JOB 34:8

STUDY NOTE FOR JOB 34:9 A number of passages are reflected here, but principally 21:15, though that is not Job’s own sentiment but his description of the outlook of the wicked. Job has, however, repeatedly argued that God treats the righteous and the wicked alike (see 9:22; 21:17; 24:1–12). BACK TO JOB 34:9

STUDY NOTE FOR JOB 34:10 far be it from God that he should do wickedness. For the next twenty-one verses Elihu expounds this theme. In moments of extreme stress Job said practically the opposite (10:3; 12:4–6; 21:7, 8; 24:1–12). BACK TO JOB 34:10

STUDY NOTE FOR JOB 34:11 A clear statement of the retribution principle, which is not wrong in itself as long is it is not viewed simplistically. What is flawed is taking that principle as the exclusive key to understanding God’s present providential dealings. BACK TO JOB 34:11

STUDY NOTE FOR JOB 34:13 Because God does not depend on anyone for His status, He is sovereign and necessarily in the right. BACK TO JOB 34:13

STUDY NOTE FOR JOB 34:14, 15 Elihu is right: God’s continual common grace is necessary for any of His creatures to continue to exist. However, the survival of any individual or of humanity as a whole is not a matter of just recompense for their deeds but is grounded in God’s inscrutable purposes. BACK TO JOB 34:14, 15

STUDY NOTE FOR JOB 34:16–20 Elihu turns to Job (“you” is singular in these verses) and takes up his query as to why the innocent do not see God’s judgment of the wicked (24:1). Elihu’s answer is that all, including those in positions of social prominence, are under God’s impartial scrutiny, though this is not always evident to the eyes of humanity. BACK TO JOB 34:16

STUDY NOTE FOR JOB 34:21–30 Elihu points to God’s omniscience (v. 21 echoes Job’s expression in 31:4). He has no need to gather further facts to arrive at a verdict (vv. 21–24) and so does not need to respond to Job’s demand for a hearing. God overthrows the wicked suddenly (v. 25) and conspicuously (v. 26). Moreover, no one has the right to condemn God if He does not act immediately (v. 29). The ruler of the universe has to take into account far more than we can comprehend. God does act to prevent the godless from overturning His sovereign purpose (v. 30). BACK TO JOB 34:21

STUDY NOTE FOR JOB 34:29 A difficult verse that seems to deal with Job’s complaint by asserting that God is acting as judge even though to human perception He is “quiet” and “hides his face.” BACK TO JOB 34:29

STUDY NOTE FOR JOB 34:31, 32 Elihu asks two questions, of which the first is posed in general terms. He asks if anyone suffering punishment for sin has ever repented. In v. 32 he supposes that the real nature of the offense may be unknown to the sufferer. BACK TO JOB 34:31, 32

STUDY NOTE FOR JOB 34:33 Elihu’s second question is pointedly directed to Job. He must decide whether to persist in his demands for divine explanation and restitution. “Declare what you know” (“keep to the facts”) rather than speculate about what has not been revealed. Elihu urges Job to abandon his wrongheaded thinking and to approach God in a respectful fashion. BACK TO JOB 34:33

STUDY NOTE FOR JOB 34:34–37 In a further attempt to persuade Job, Elihu muses about the verdict of a hypothetical group of wise men who unsurprisingly echo Elihu’s viewpoint. The presuppositions of Job’s arguments are invalid (v. 35). If a thorough scrutiny of all that he has said were to occur, it would make clear that his thinking has become aligned with the spiritually rebellious (v. 36). Moreover, Job is acting disrespectfully to the wise by clapping his hands in derision to silence them and by making lengthy accusations against God (v. 37). BACK TO JOB 34:34

STUDY NOTES FOR JOB 35

STUDY NOTE FOR JOB 35:1–16 Elihu addresses Job and takes up his allegation that God has not rewarded him, even though Job is innocent of gross misconduct. Elihu defends divine sovereignty by arguing that God is not affected by Job’s sin or by his innocence (vv. 6, 7). Furthermore, God may withhold an answer to the pleas of mankind because of human pride (vv. 12, 13). BACK TO JOB 35:1

STUDY NOTE FOR JOB 35:2–8 Elihu questions Job’s consistency in saying that God will vindicate him while at the same time saying it makes no difference whether he has lived a sinful life.

35:2 to be just. Lit. “in accordance with justice.”

It is my right before God. Lit. “my righteousness from God.” Presumably Job expects a divine verdict regarding his innocence. BACK TO JOB 35:2

STUDY NOTE FOR JOB 35:3 This question resembles Eliphaz’s words in 22:3 but may be extrapolated from Job’s words in 9:14–31. BACK TO JOB 35:3

STUDY NOTE FOR JOB 35:5 The heavens and the clouds are higher than Job; how much more so is God? BACK TO JOB 35:5

STUDY NOTE FOR JOB 35:6, 7 Elihu argues that what happens on earth is incapable of affecting the essential blessedness of God. Human claims of righteousness do not sway God, though He does respond to trust and faith. Elihu has not grasped that Job wants to see God’s ways vindicated in the prosperity of those who trust in Him. BACK TO JOB 35:6, 7

STUDY NOTE FOR JOB 35:8 Human sin does affect the sinner, and his personal conduct does make a difference to his life (see v. 3). BACK TO JOB 35:8

STUDY NOTE FOR JOB 35:9–13 Job complained in ch. 23 that God has been indifferent to his situation and has not answered his prayers (24:12; 30:20). Elihu counters with some good advice (especially vv. 9–11). But some of it does not apply to Job (v. 12). In times of misery and hardship, people cry out for relief but not always with due recognition of who God is and what He can do. Their cries are self-centered, and do not acknowledge the blessings God has bestowed (v. 11). Cries for relief from distress are not the same as prayer. BACK TO JOB 35:9

STUDY NOTE FOR JOB 35:10 who gives songs in the night. God is able to give joy even in the darkest set of circumstances. BACK TO JOB 35:10

STUDY NOTE FOR JOB 35:12, 13 Without due recognition of who God is, cries to Him are spiritually empty. They express human arrogance and pride, and so God does not respond (see James 4:1–3). BACK TO JOB 35:12, 13

STUDY NOTE FOR JOB 35:14–16 Elihu criticizes what Job has said and its effect on his relationship to God. Job is inconsistent in saying that he does not see God while also claiming to wait for Him and saying that his case is in God’s hands. His presumption leaves his pleas unanswered. BACK TO JOB 35:14

STUDY NOTE FOR JOB 35:15 his anger does not punish. Elihu sets out Job’s earlier argument that God does nothing about wickedness (24:1–17). But Job meant only that God’s action need not be in this life. Elihu argues that Job’s speech was empty in that it was not based on a proper recognition of divine punishment of sin. Elihu views God as continuing to extend grace to Job. BACK TO JOB 35:15

STUDY NOTE FOR JOB 35:16 multiplies words without knowledge. Elihu argues that Job speaks presumptuously, without due recognition of God’s sovereign plan (see 34:35, 37) and that this is also God’s verdict (38:2). BACK TO JOB 35:16

STUDY NOTES FOR JOB 36

STUDY NOTE FOR JOB 36:1–37:24 In his final contribution, Elihu focuses on Job’s suffering from the perspective of God’s perfect righteousness and absolute power. He speaks of God’s justice and power in His dealings with mankind (36:1–26) and then of His sovereignty and benevolence in His dealings with nature (36:27–37:24). God’s instruction alerts people to their sin, and whoever ignores it does so at his own peril (37:24). BACK TO JOB 36:1

STUDY NOTE FOR JOB 36:2–4 Elihu opens the speech with a wordy apology in which he reasserts his credentials (see 32:6–33:7; 36:1–4). BACK TO JOB 36:2

STUDY NOTE FOR JOB 36:3 my knowledge. Elihu is full of self-confidence regarding his grasp of the situation. He is certain of his ability to proclaim God’s “righteousness,” probably here referring to God’s ability to deliver a correct verdict on human affairs. BACK TO JOB 36:3

STUDY NOTE FOR JOB 36:4 one who is perfect in knowledge. If Elihu is describing himself, this is sheer conceit. It may, however, be a divine epithet (see 37:16) with Elihu presenting himself as God’s spokesman. BACK TO JOB 36:4

STUDY NOTE FOR JOB 36:5–12 Elihu struggles with Job’s complaint about the wicked who prosper and the righteous who suffer (v. 6). With this in mind, he dwells on God’s power, goodness, justice, and mercy. But all this is in the context of the simplistic view of suffering that views it as being always in direct proportion to sins while righteousness is always blessed. Only the last judgment will reveal this; cf. John 9:2, 3 with Rom. 2:6; 2 Cor. 5:10.

36:5 Behold. This focus particle occurs four times in this speech to introduce statements about God’s power (see vv. 22, 26, 30). BACK TO JOB 36:5

STUDY NOTE FOR JOB 36:6 Elihu sides with the three friends in their understanding of divine retribution. God’s action toward the unrighteous and the righteous is to be seen in this life. As was clear in 27:13–23, Job affirms that God practices justice. However, he has argued that this might not happen in this life and that certainly God is not acting fairly in his case. BACK TO JOB 36:6

STUDY NOTE FOR JOB 36:7 he sets them forever. Elihu emphasizes the benefits God bestows on the righteous, making them the equal of kings. BACK TO JOB 36:7

STUDY NOTE FOR JOB 36:8–12 God uses affliction to alert even the righteous to their sin and their arrogant self-sufficiency. If they respond in obedience, then they will once more enjoy prosperity (v. 11). Not listening to God will lead to death. Unlike the three friends, Elihu focuses on Job’s spiritual attitude and does not presume there is heinous sin from his past to be unmasked and confessed. BACK TO JOB 36:8

STUDY NOTE FOR JOB 36:12 perish by the sword. Possibly “cross the river” (33:18 note). BACK TO JOB 36:12

STUDY NOTE FOR JOB 36:13–15 Elihu continues to argue that God’s justice is immediately evident in His dealings with “the godless” (see 8:13), who are spiritually insensitive and refuse to yield to God or cry out to Him. God also deals appropriately with the afflicted when He uses their suffering as a means of spiritual discipline and education (v. 15). BACK TO JOB 36:13

STUDY NOTE FOR JOB 36:14 cult prostitutes. A reference to individuals who engage in depraved sexual rituals at idolatrous sanctuaries (see 1 Kin. 14:24; 15:12). A shameful end is described. BACK TO JOB 36:14

STUDY NOTE FOR JOB 36:16–23 Elihu shifts his focus from general principles to Job’s particular situation and assures him of God’s good purpose in his suffering. He sternly admonishes Job to receive God’s divine discipline, with its promise of deliverance from distress. Job’s reaction to this experience of divine wrath will give proof of his true inner disposition. BACK TO JOB 36:16

STUDY NOTE FOR JOB 36:18 the greatness of the ransom. The rendering of vv. 18–20 is difficult. Elihu asks Job to accept the great ransom of 33:24 and not persist in defying God and demanding that He act. BACK TO JOB 36:18

STUDY NOTE FOR JOB 36:20 Do not long for the night. Refers either to “night” as the time when people use the cover of darkness to sin (24:13–17) or to the night of death. Neither will provide adequate shelter for Job. BACK TO JOB 36:20

STUDY NOTE FOR JOB 36:21 this you have chosen. Job’s conduct in complaining against God is wrong. He should bear his affliction without complaint. BACK TO JOB 36:21

STUDY NOTE FOR JOB 36:22–26 Elihu now returns to his opening thesis (v. 5) concerning the sovereignty of God, whose purpose is always good. God uses the circumstances of life to teach (v. 22), and no one is able to sit in judgment over Him (v. 23). It is pointless for Job to maintain his self-righteous stance over against Him. He should instead learn the lesson he is being taught and repent. BACK TO JOB 36:22

STUDY NOTE FOR JOB 36:25 from afar. In view seems to be the heavenly display of God’s greatness. Job has shown his awareness of God’s greatness but not of his inconsistency in criticizing Him. BACK TO JOB 36:25

STUDY NOTE FOR JOB 36:27–37:13 Elihu’s graphic description of God’s awesome majesty displayed in His control over the forces of nature is somewhat like God’s first speech (see ch. 38). BACK TO JOB 36:27

STUDY NOTE FOR JOB 36:31 judges peoples. The scope of “judge” here is more general than giving a verdict. In view is the total administration of their affairs. BACK TO JOB 36:31

STUDY NOTE FOR JOB 36:32 commands it. Probably a reference to the approaching storm. BACK TO JOB 36:32

STUDY NOTE FOR JOB 36:33 the cattle also declare. A difficult passage to translate. Possibly the thought is that if the cattle are restive before the thunder of God, Job should much more take notice. BACK TO JOB 36:33

STUDY NOTES FOR JOB 37

STUDY NOTE FOR JOB 37:1 my heart trembles. Elihu also is affected by the magnificence of the thunderstorm. It seems that there is an actual storm approaching, with which the whirlwind of ch. 38 is associated. The chapter division is probably introduced here because of Elihu’s reference to his own reaction. BACK TO JOB 37:1

STUDY NOTE FOR JOB 37:2 Keep listening. The verb is plural, indicating that up to v. 14 Elihu is speaking also to Job’s companions. BACK TO JOB 37:2

STUDY NOTE FOR JOB 37:5 wondrously. The term implies that which is truly extraordinary and therefore beyond human comprehension. It has the same origin as “marvelous” (5:9; 9:10). BACK TO JOB 37:5

STUDY NOTE FOR JOB 37:7 seals up the hand. Sealing a document means that no more can be added to it. Extending that thought to the human hand implies that individuals are unable to work, possibly because of the bad weather being described. BACK TO JOB 37:7

STUDY NOTE FOR JOB 37:13 for correction. Elihu may have in mind more than natural storms; he may be generalizing to include the storms of life.

for love. persistent, loyal love; here, seeking to reclaim through warning. BACK TO JOB 37:13

STUDY NOTE FOR JOB 37:14–24 Here the link with the divine speeches (chs. 38–41) becomes more pronounced, as the young counselor begins to cross-examine Job about God’s power and righteousness. His concluding words anticipate the appearance of God in the heavens (vv. 21, 22). BACK TO JOB 37:14

STUDY NOTE FOR JOB 37:19 we cannot draw up our case. Elihu’s rhetorical questions have exposed Job’s ignorance of how God controls natural forces. It is therefore preposterous that mankind can draw up a watertight argument to overthrow God’s judgment. “Darkness” refers to lack of comprehension. The implication is that Job’s action in ch. 31 is deficient and necessarily misguided. BACK TO JOB 37:19

STUDY NOTE FOR JOB 37:21, 22 no one looks on the light. If looking at the sun in the heavens dazzles human vision, how much more so do human attempts to view the splendor of God.

Out of the north. Possibly a reference to the north as the home of the gods (see Ps. 48:2), an idea prevalent in the surrounding culture. The subject of the verb may be “God” or “gold.” If the former, the thought is that “He comes with golden splendor.” BACK TO JOB 37:21, 22

STUDY NOTE FOR JOB 37:24 wise in their own conceit. Elihu has warned Job to show humility before God and not to become narrow-minded in his self-perception and thus to fail to show due reverence and respect to God. In many respects, Elihu here sides with the theology of the friends’ simplistic principle of retribution. BACK TO JOB 37:24

STUDY NOTES FOR JOB 38

STUDY NOTE FOR JOB 38:1–42:6 In His appearance to Job, God does not mention the subject of Job’s suffering, much less give the reason for it. What the Lord says is far more important than Job’s suffering, which the Lord knows He will shortly remove. Nor does Job receive the bill of indictment he has wanted (31:35), for there is none. Job learns he must rest his case, including his desire for vindication, in the hands of a sovereign and good God, who is not his enemy (1 Pet. 4:19). God has come not to stand in the dock but to preside over the court. Job does not confront God; the Lord confronts him.

38:1–40:2 The Lord calls on Job to withdraw his accusations against the Almighty by exposing his weakness and foolishness. The divine interrogation contains a measure of sympathy. God questions Job so that Job may come to a greater measure of self-knowledge. His lack of clarity about God reflects a lack of clarity regarding himself. In a series of questions about the natural world, the Lord reveals to Job just how little he actually knows. If Job does not understand God’s ways with nature, how can he understand His ways with mankind? Job has displayed impatience and presumption, of which he should repent. True piety is not based on comprehending all about God but on trust in His wisdom and goodness.

38:1 the LORD. The divine covenant name is used again, as in the prologue, showing that the author was an Israelite. Job and his counselors use other divine epithets such as “God” and “the Almighty.” Job 12:9 is the only place where Job or the counselors use the covenant name “Yahweh,” and some manuscripts have “God” even there. Job was evidently not an Israelite. The use of the name highlights the personal dealings of the Lord with Job as one in a saving relationship with Him.

the whirlwind. Presumably associated with the storm Elihu had seen coming (37:22). BACK TO JOB 38:1

STUDY NOTE FOR JOB 38:2 darkens counsel. God accuses Job of speaking without knowledge (see 34:35; 35:16) and therefore of obscuring what ought to be done in his situation. BACK TO JOB 38:2

STUDY NOTE FOR JOB 38:3 I will question you. Although God has appeared as Job requested, there is no doubt about who is in charge. Job had expected that he would be able to demand answers from God (31:35). BACK TO JOB 38:3

STUDY NOTE FOR JOB 38:4–39:30 In His cross-examination of Job, the Lord reveals Himself as sovereign over the natural world. He is creator (38:4–15) of the earth (vv. 4–7), of the sea (vv. 8–11), and of day and night (vv. 12–15). He is Lord of inanimate nature (38:16–38) and of animate nature (38:39–39:30). What does Job know about these things? Job has to accept that he is the creature, not the Creator.

38:4 Where were you. Highlights Job’s finitude. He obviously was not around when God, as a master builder, constructed the earth. Since he did not see the plan, there are obvious gaps in his knowledge of its execution. BACK TO JOB 38:4

STUDY NOTE FOR JOB 38:5 surely you know. The irony here and in vv. 18, 21 is not sarcasm (intended to hurt), but a reminder that God is the creator. BACK TO JOB 38:5

STUDY NOTE FOR JOB 38:7 For the personification of natural forces as God’s angels, see Ps. 104:4 and Heb. 1:7.

morning stars. Possibly Venus and Mercury. They are personified, not deified. “The sons of God” are angelic beings (1:6; 2:1). Both join in acclaiming the power and wisdom of the Creator (see Ps. 148:2, 3). BACK TO JOB 38:7

STUDY NOTE FOR JOB 38:8–11 God controlled the sea and ordained its boundaries (Gen. 1:9, 10; Ps. 33:7; 104:9; Jer. 5:22). The origin of the oceans is described in terms of giving birth. BACK TO JOB 38:8

STUDY NOTE FOR JOB 38:12–15 God determines the daily cycle of light and darkness and uses the change to curtail the activities of the wicked during the night. BACK TO JOB 38:12

STUDY NOTE FOR JOB 38:15 The light of the wicked is darkness (Is. 5:20; Luke 11:35). BACK TO JOB 38:15

STUDY NOTE FOR JOB 38:16–18 Job’s limitations are further exposed by listing locations he has never explored: the depths of the sea, the realm of the dead, and the wide expanse of territory throughout the earth. BACK TO JOB 38:16

STUDY NOTE FOR JOB 38:17 the gates of death. The “gates” stand for dominion (Matt. 16:18). The Lord is sovereign over this invisible realm, which no living person has ever seen (17:16). According to the pagan religions of Canaan, the god Mot was ruler of the realm of the dead, but Job knows otherwise (see 26:6). BACK TO JOB 38:17

STUDY NOTE FOR JOB 38:19–21 Light and darkness are personified as living in houses, but Job does not know where and he cannot tell where the sun goes when it sets (vv. 19–20). BACK TO JOB 38:19

STUDY NOTE FOR JOB 38:21 you were born then. This is irony, affirming that Job was not present when these aspects of creation were instituted. Only God is eternal (see 36:26). BACK TO JOB 38:21

STUDY NOTE FOR JOB 38:22–24 Job does not know how snow or hail originate. They are viewed as kept in divine storehouses and released by God as a means of intervention in earthly affairs (v. 23; see Josh. 10:11). BACK TO JOB 38:22

STUDY NOTE FOR JOB 38:24 the light. Probably refers to lightning, since this section is about weather. “The east wind” is the storm wind coming from the desert. BACK TO JOB 38:24

STUDY NOTE FOR JOB 38:25–30 Again God puts Job in his place by stressing who is in control of rain and ice.

38:25 cleft a channel. Not a course for a river to flow but a path in the sky along which the rain clouds come. BACK TO JOB 38:25

STUDY NOTE FOR JOB 38:26 rain ... the desert. In a world where rainwater is precious, God impresses on Job His sovereign freedom to do what perplexes those who don’t appreciate the distinctions between the sovereign God and themselves. Nature does not exist simply for mankind. BACK TO JOB 38:26

STUDY NOTE FOR JOB 38:31 bind ... Pleiades ... loose the cords of Orion. God alone has dominion over the cosmic forces that constrain the cluster of stars called “Pleiades” in the constellation of Taurus and those making up the belt of the hunter Orion. Job acknowledged this in 9:9. BACK TO JOB 38:31

STUDY NOTE FOR JOB 38:32 the Mazzaroth. An unknown constellation, not mentioned in 9:9.

the Bear. It is uncertain which star with “its children” makes up this constellation to which Job refers. BACK TO JOB 38:32

STUDY NOTE FOR JOB 38:34–38 Job’s inability to direct rain (v. 34) and lightning (v. 35) further demonstrates the limitations of his power and knowledge. BACK TO JOB 38:34

STUDY NOTE FOR JOB 38:36 the inward parts ... the mind. The Hebrew word translated “mind” occurs only here, and its meaning has been in question since ancient times. In one traditional translation, the verse asks who gave wisdom to “the ibis” and “the rooster,” birds that were thought to announce the coming of the rain and the flooding of the Nile. BACK TO JOB 38:36

STUDY NOTE FOR JOB 38:39–41 The questions shift from inanimate to animate creation, a sampling of God’s creatures great and small. Beginning here with lions and ravens, the full list comprises five animals and four birds (38:39–39:30). Job does not sustain the animal realm; God does (see Luke 12:24), and therefore He will surely not neglect the needs of human beings. BACK TO JOB 38:39

STUDY NOTES FOR JOB 39

STUDY NOTE FOR JOB 39:1, 2 Do you know ... Do you observe . . . Can you number. God reminds Job of His creative, wise, and sustaining work even in the barren hills where man can scarcely live. This reminds Job of his ignorance by contrast. The “mountain goat” is probably the ibex, which retreats into inaccessible areas to give birth. BACK TO JOB 39:1, 2

STUDY NOTE FOR JOB 39:5–8 the wild donkey. This creature was greatly admired for its freedom and its ability to live in “the arid plain” and “the salt land” around the Dead Sea (v. 6). Job has no ability to control the movements of such animals or to sustain them. BACK TO JOB 39:5

STUDY NOTE FOR JOB 39:9–12 the wild ox. This now-extinct animal, the aurochs, was already rare in Palestine in Job’s day. These large, powerful creatures resisted domestication. They were hunted to extinction in the ancient Near East by the Egyptians and the Assyrians, though they survived longer in Europe, where they also became extinct. The aurochs is the ancestor of modern domesticated cattle. BACK TO JOB 39:9

STUDY NOTE FOR JOB 39:13–18 The flightless ostrich may have wings, but their wings are not used as expected. “Of love” may well be a reference to “a stork” or “heron,” which nests in trees (Ps. 104:17) and has strong wings (Zech. 5:9). In contrast, the ostrich nests on the ground, exposing her young to danger. The mother bird may desert her nestlings (Lam. 4:3). BACK TO JOB 39:13

STUDY NOTE FOR JOB 39:18 she laughs at the horse and his rider. Though the ostrich cannot fly, it runs faster than a horse. Job has complained of paradoxes in his life; God shows him natural paradoxes that are resolved only in the secret (or revealed) purposes of the self-existent God. BACK TO JOB 39:18

STUDY NOTE FOR JOB 39:19–25 Do you give the horse his might. Probably this is the war horse, by reputation the strongest and most intelligent animal but still only partly domesticated. Since Job’s strength is inferior to that of the horse, he is unable to compete with the creator of the horse. BACK TO JOB 39:19

STUDY NOTE FOR JOB 39:26–30 The final lesson from the natural realm concerns birds of prey. “Toward the south” (v. 26) refers to the migratory instinct of the sparrow hawk, which passed through the region on its way south. In light of v. 30, the vulture may be intended here. BACK TO JOB 39:26

STUDY NOTE FOR JOB 39:29 his eyes behold it from far away. In addition to the mysterious migratory instinct of birds (v. 26), these words speak of the phenomenal eyesight of eagles. If Job cannot understand or regulate so many features of the created realm, he is in no position to call God to answer for His conduct. Furthermore, the natural realm witnesses to God’s concern and provision for it. This runs contrary to Job’s allegation that God is uncaring and distant. BACK TO JOB 39:29

STUDY NOTES FOR JOB 40

STUDY NOTE FOR JOB 40:1, 2 This conclusion of the first speech should be compared to its opening with a rebuking question (38:2) and a challenge that Job respond (38:3). Both are directed toward Job’s bold but erroneous utterances during his moments of doubt. BACK TO JOB 40:1

40:2 Job had viewed God as contending with him (10:2; 23:6), but now God turns the tables on Job and demands that he answer what is put to him (38:3). BACK TO JOB 40:2

STUDY NOTE FOR JOB 40:3–5 Job abandons his obsession with being vindicated. It is his turn to speak, but he has no argument to present. He is brought low before the Almighty. BACK TO JOB 40:3

STUDY NOTE FOR JOB 40:4 I am of small account. Job has become aware of his insignificance before the Creator, who controls all. There is no response Job can give. He abandons his earlier self-confidence (10:2; 13:22; 14:15). However, silence before God is not necessarily linked to repentance. Job still seems petulant, overwhelmed by what God has said but not prepared to give up his defiant remonstrance. Even so, God does not give up on Job but speaks to him again. BACK TO JOB 40:4

STUDY NOTE FOR JOB 40:6–41:34 The same introduction (cf. 40:6 with 38:1) points to the awesome location of the speech. The Lord opens His second discourse (40:6, 7) as He did in 38:1–3, but here he challenges Job with a new line of reasoning about whether God is just in judging the wicked. In His first speech, God revealed Himself as Lord of nature, but here He shows Himself to be Lord of the moral realm. Job cannot act to administer justice. He should be content to leave such matters in God’s hands. The divine speech is vehement, stripping away Job’s pride. BACK TO JOB 40:6

STUDY NOTE FOR JOB 40:7–14 This section emphasizes God’s power over pride and wickedness (vv. 11, 12). BACK TO JOB 40:7

STUDY NOTE FOR JOB 40:8 put me in the wrong. Heb. “nullify my justice.” Not only is Job asserting his innocence; he is challenging the integrity of God’s administration of the world.

Will you condemn me. Job has been prepared to judge God and pronounce a guilty verdict (19:6) because of his sense of self-righteousness and the incomprehensibility of certain aspects of his situation as he perceived it. BACK TO JOB 40:8

STUDY NOTE FOR JOB 40:10 Adorn ... clothe. Ironic commands meant to underline Job’s incapacity to acquire for himself even the garb of divine majesty, far less exercise real power; they highlight his incapacity to judge God’s dealings with mankind. BACK TO JOB 40:10

STUDY NOTE FOR JOB 40:11–14 Job had complained that God does not punish the wicked (21:29–31; 24:1–17)—at least not quickly enough—so God ironically suggests that Job undertake the task and so exposes Job’s arrogant presumption. If Job could perform that role, God would grant that Job possessed the capacity to remedy his situation. Otherwise Job should rest content with God’s way of acting. BACK TO JOB 40:11

STUDY NOTE FOR JOB 40:14 save. Job needs more than vindication before others. He has wronged God. It is his relationship with God that is at stake. BACK TO JOB 40:14

STUDY NOTE FOR JOB 40:15–24 The monsters in these verses, Behemoth and Leviathan, probably represent forces of evil that God can control but before which Job is helpless. As to whether these are real or mythical animals, it seems best to regard them as hyperbolized portraits of something real in the natural realm. However, they also function in an ancient Near Eastern context as symbols of chaos, death, and evil. The power of these animals has sinister and dangerous overtones. If Job cannot control these animals, how can he grapple with the mysterious powers of evil that they represent?

40:15 Behemoth. Since Job is called on to look at Behemoth, which God created, it may be that a real creature is in view. The Behemoth has many points of similarity with a hippopotamus. It is herbivorous (v. 15) and therefore not a threat to other animals (v. 20). The hippopotamus’s stomach muscles are far stronger than those of an elephant (v. 16). Its tail, though relatively small, stiffens when the animal is startled or running (v. 17). It was the largest mammal known in the region (v. 19). The Hebrew root is used for “cattle,” but the plural form here implies “the beast beyond comparison,” particularly in terms of its size and strength. Parts of the description, especially v. 19, go beyond any natural creature such as the hippopotamus or the crocodile. In any event, the Lord’s speech indicates that whatever the forces of this creature, it is no more than a plaything in comparison to His unfathomable power. BACK TO JOB 40:15

STUDY NOTE FOR JOB 40:21–23 The habitat described may be the marshy ground near Lake Huleh, which lay to the north of the Sea of Galilee. BACK TO JOB 40:21

STUDY NOTE FOR JOB 40:24 The description fits a hippopotamus lying almost totally submerged in water. Its eyes and nostrils do not present a target that a hunter could use to spear and kill it. Less probable is the idea of a domesticated Behemoth led around with a hook in its nose. BACK TO JOB 40:24

STUDY NOTES FOR JOB 41

STUDY NOTE FOR JOB 41:1 Leviathan. Another creature similar to Behemoth, but whereas Behemoth is a beast from the land, Leviathan comes from the sea (see Rev. 13). Leviathan is given the longest treatment of any creature and is even more terrifying than Behemoth. It is mentioned as a climax; it attacks humans (v. 8). The description of its back (vv. 13, 15–17, 23), its teeth (v. 14), its chest and undersides (vv. 24, 30), and the way it causes turmoil in the water (v. 31) all fit with a crocodile as the origin of the representation. Again, the poetic description is anchored in nature but symbolizes something even more terrifying. Like Leviathan in Is. 27:1 and Ps. 74:14, the imagery denotes threatening powers in the heavenly and earthly realms (Rev. 12:7; 13:1).

41:1–11 The implements available to mankind are insufficient for capturing Leviathan. It is so fierce it cannot be tamed as a pet, and no one is able to talk with one (vv. 3–5). BACK TO JOB 41:1

STUDY NOTE FOR JOB 41:9–11 God created and controls these massive creatures, so His might is far greater than theirs. Arguing from the lesser to the greater, if Job or any other human cannot dominate the creatures of God, how do they think they can supervise and direct Him? BACK TO JOB 41:9

STUDY NOTE FOR JOB 41:18–21 It is unlikely that Leviathan is a mythical dragon that breathes fire. It is more probably a hyperbolic portrayal of a crocodile emerging from water. “His sneezings flash forth light” may imply no more than the water vapor it expels when it clears its nostrils after being submerged, seen against the sun as spray. BACK TO JOB 41:18

STUDY NOTE FOR JOB 41:25 If the crocodile’s presence and movement terrifies strong men, how does Job think he is able to contend with the creator of such an awesome beast? BACK TO JOB 41:25

STUDY NOTE FOR JOB 41:31 like a pot of ointment. The point of the comparison is uncertain; perhaps it is to the foam and froth on the surface of a container of boiling liquid. BACK TO JOB 41:31

STUDY NOTE FOR JOB 41:34 This fits exactly the lines introducing Behemoth and Leviathan in 40:11, 12. Job cannot humble the arrogant wicked by looking down on them (40:11–14), but Leviathan can. How much more can God look down on Job’s proud assertiveness against the Lord Himself? If Job cannot tame these creatures whose might makes them seem contemptuous of other beings and whose presence conveys a constant threat of destructive force, his posturing against God is quite absurd. God, the creator, can deal with these animals and any evil they may symbolically represent. In fact, that is exactly the case throughout the book: Job has (unknowingly) been engaged in a struggle with Satan, whom he has no power to defeat. However, Satan and his forces of evil have no more power than God allows them. He is able to treat them like tame household pets. BACK TO JOB 41:34

STUDY NOTES FOR JOB 42

STUDY NOTE FOR JOB 42:1–6 Appropriately, Job is now more than humbled: he must repent for his rash words and doubting of God’s justice during his deepest suffering and his audacity in thinking he could institute proceedings against God. Because of his experience, his repentance is unforced and sincere as he acknowledges the full dimensions of God’s sovereignty and confesses his folly in questioning God’s goodness and justice. BACK TO JOB 42:1

STUDY NOTE FOR JOB 42:2 See theological note “Omnipresence and Omnipotence” at Jer. 23:24. BACK TO JOB 42:2

STUDY NOTE FOR JOB 42:3 Job quotes God’s question in 38:2 to admit his fault in speaking beyond what he knows. He responds to both discourses, not just the second one. He now accepts his limitations and concedes God’s sovereign wisdom. BACK TO JOB 42:3

STUDY NOTE FOR JOB 42:4 Job again quotes God, this time the challenge with which God began His two speeches (38:3; 40:7). In doing so, Job is admitting that he cannot answer God’s questions. BACK TO JOB 42:4

STUDY NOTE FOR JOB 42:5 but now my eye sees you. Job cannot see physically through the whirlwind out of which God speaks (38:1; 40:6); he expresses a deeper meaning. He had known God with words, but he now experiences His living presence in his inner being. He meets Him as Savior and friend and, above all, God. His disposition to argue through ignorance and presumption has been overwhelmed and removed. BACK TO JOB 42:5

STUDY NOTE FOR JOB 42:6 I despise myself. More probably, “I reject myself,” “I recall my former opinions.” Acknowledging how faulty and rash his speech has been, Job rejects the accusations he had made against God. Throwing dust and ashes over oneself was an accepted expression of humility (2:12 and note). Job grieves over the offense of his sin and is truly repentant. While not accepting his friends’ argument that his great suffering has been caused by great sin, Job admits he has not maintained his initially correct attitude toward God (1:21, 22; 2:10) but has become unwarrantably resentful and accusatory (see 34:37). Now Job is willing to trust God, accepting that His ways, while inscrutable, are nevertheless right—even in the calamities that had engulfed him. BACK TO JOB 42:6

STUDY NOTE FOR JOB 42:7–17 The drama introduced in the prologue now comes full circle. The epilogue is written in prose, matching the introductory chapters.

42:7–9 The Lord rebukes Job’s counselors and accepts Job’s prayers on their behalf. As the eldest among them, Eliphaz represents the others.

42:7 My anger. The Lord’s attitude toward the friends is similar to Elihu’s reaction in 32:3.

what is right. Since God has rebuked (and forgiven) Job for his sinful words, why does He say that Job said what was right while the counselors did not? On the one hand, Job throughout was determined to speak honestly before God. He did not succumb to the threat of disowning Him. On the other hand, though the counselors sincerely tried to defend God and their words were often formally blameless, they were less than upright and honest. The counselors failed in their arrogant assumption of why Job was suffering and in falsely accusing Job of sins of which he was not guilty. They thought they knew all about God, when actually their views were inadequate. That God accepts Job’s prayer on their behalf indicates His gracious forgiveness of them also.

my servant Job. This phrase, repeated four times in vv. 7, 8, emphasizes Job’s restored position as devoted and obedient to God, enjoying fellowship with Him (see 1:8). BACK TO JOB 42:7

STUDY NOTE FOR JOB 42:8 shall pray for you. We often assume that praying for one’s detractors is teaching from the NT, but it is here in Job. In this way Job foreshadows Christ, who, when nailed to the cross, prayed, “Father, forgive them, for they know not what they do” (Luke 23:34). BACK TO JOB 42:8

STUDY NOTE FOR JOB 42:10–17 The sequence in these verses is significant. The friends are first brought back to God through the instrumentality of Job’s intercessory prayer on their behalf. It is in his restored capacity as the servant of the Lord that Job acts. He is then further blessed in that he is abundantly honored by the Lord. BACK TO JOB 42:10

STUDY NOTE FOR JOB 42:12 the LORD blessed. “Bless” reintroduces a term used six times in the prologue, as Job is restored and those who refused to be near him in his dark hour (19:13–20) are forgiven. The number of animals he possesses is double what he lost (v. 10; 1:3), and his seven sons and three daughters replace his family who died. Commentators have objected to this restoration, since so many through the ages have suffered without experiencing such blessing. But God allowed Satan to strike Job to prove that His servant would remain true. The reader knows that Satan was proved a liar: Job never cursed God (1:11; 2:5), and God was glorified. It was the good pleasure of God to reward His servant. The “steadfastness of Job” was known to God (James 5:11). Job’s cry, “I will argue my ways to his face” (13:15) can be compared with Jacob’s, “I will not let you go unless you bless me” (Gen. 32:26). BACK TO JOB 42:12

FOOTNOTES FOR JOB 1

1 The Hebrew word bless is used euphemistically for curse in 1:5, 11; 2:5, 9 2 Hebrew the Accuser or the Adversary; so throughout chapters 1–2

1 Hebrew the young men; also verses 16, 17

FOOTNOTES FOR JOB 2

1 Or disaster; also verse 11

FOOTNOTES FOR JOB 3

1 Or like; Hebrew before

FOOTNOTES FOR JOB 4

2 Hebrew lacks of God

1 Or more than; twice in this verse

FOOTNOTES FOR JOB 5

2 The meaning of the Hebrew is uncertain 3 Aquila, Symmachus, Syriac, Vulgate; Hebrew could be read as and the snare pants 4 Hebrew their

1 Or disaster

1 Hebrew for yourself

FOOTNOTES FOR JOB 6

2 The meaning of the Hebrew word is uncertain 3 The meaning of the Hebrew is uncertain 4 The meaning of the Hebrew word is uncertain

1 Syriac, Vulgate (compare Targum); the meaning of the Hebrew word is uncertain

FOOTNOTES FOR JOB 8

1 Hebrew house

FOOTNOTES FOR JOB 9

1 Or to my judge 2 Compare Septuagint; Hebrew me

1 The meaning of the Hebrew word is uncertain 2 Or Would that there were an

FOOTNOTES FOR JOB 10

1 Hebrew lacks my head

FOOTNOTES FOR JOB 11

1 Hebrew your 2 The meaning of the Hebrew is uncertain 3 Hebrew The heights of heaven

FOOTNOTES FOR JOB 12

1 The meaning of the Hebrew is uncertain

1 Or speak to the earth 2 Hebrew him

FOOTNOTES FOR JOB 13

1 Or Behold, he will slay me; I have no hope

1 Or you marked 2 Hebrew He

FOOTNOTES FOR JOB 14

3 Probable reading; Hebrew look away from him, that he may cease

1 Or relief

FOOTNOTES FOR JOB 15

1 Hebrew lacks of God 2 Hebrew he

1 Or nor will his produce bend down to the earth

FOOTNOTES FOR JOB 16

1 Hebrew you have; also verse 8

1 Hebrew and

FOOTNOTES FOR JOB 17

1 The meaning of the Hebrew is uncertain

FOOTNOTES FOR JOB 19

1 Hebrew their way 2 Hebrew dust

1 Or without

FOOTNOTES FOR JOB 20

1 Hebrew he

1 Hebrew his

FOOTNOTES FOR JOB 21

1 Hebrew he 2 The meaning of the Hebrew word is uncertain

FOOTNOTES FOR JOB 22

1 Hebrew them

1 Or you say, ‘It is exaltation’

FOOTNOTES FOR JOB 23

2 Or defiant

1 Or one

FOOTNOTES FOR JOB 24

1 Hebrew they 2 Hebrew his 3 Hebrew their olive rows

1 Hebrew he

FOOTNOTES FOR JOB 25

2 Hebrew him

FOOTNOTES FOR JOB 26

1 Hebrew him 2 Or his throne

FOOTNOTES FOR JOB 27

1 Or He (that is, God); also verse 23 2 Or his; also verse 23

FOOTNOTES FOR JOB 28

1 Or lapis lazuli; also verse 16

FOOTNOTES FOR JOB 29

1 Hebrew my autumn days

FOOTNOTES FOR JOB 30

1 Or warmth 2 Hebrew the bridle

1 Hebrew He 2 The meaning of the Hebrew is uncertain

FOOTNOTES FOR JOB 31

1 Or let my descendants

1 Hebrew he 2 Hebrew her 3 Hebrew if his loins have not blessed me 4 Hebrew the light 5 Or as Adam did

FOOTNOTES FOR JOB 32

1 Hebrew many [in years]

FOOTNOTES FOR JOB 33

1 Hebrew his 2 Or He will not answer for any of his own words

1 Hebrew he

FOOTNOTES FOR JOB 34

1 Hebrew lacks on him 2 Hebrew he

1 The meaning of the Hebrew in verses 29–33 is uncertain

FOOTNOTES FOR JOB 35

1 Or the many 2 Theodotion, Symmachus (compare Vulgate); the meaning of the Hebrew word is uncertain

FOOTNOTES FOR JOB 37

1 Hebrew declares concerning him 2 Hebrew them

1 Or hoverings 2 Hebrew in heart

FOOTNOTES FOR JOB 38

1 Hebrew Gird up your loins

1 Probably the name of a constellation

1 Or in the ibis 2 Or rooster

FOOTNOTES FOR JOB 39

1 The meaning of the Hebrew is uncertain 2 The meaning of the Hebrew is uncertain 3 Hebrew They paw

FOOTNOTES FOR JOB 40

1 Hebrew Gird up your loins 2 Hebrew in the hidden place 3 A large animal, exact identity unknown

1 Hebrew ways 2 Or in his sight

FOOTNOTES FOR JOB 41

3 Ch 40:25 in Hebrew 4 A large sea animal, exact identity unknown 5 Ch 41:1 in Hebrew

1 Or His pride is in his 2 Or gods

FOOTNOTES FOR JOB 42

1 Or and am comforted

1 Or disaster 2 Hebrew a qesitah; a unit of money of unknown value

The BOOK of

The Psalms

TITLE

The title “Psalms” comes from the Greek and Latin tradition. The Septuagint (the Greek translation of the Old Testament) uses the word Psalmos, and the Latin Vulgate translation, which was the Bible the church used during the Middle Ages, uses the word Psalmus. Both of these terms mean “a song sung to the accompaniment of stringed instruments.” The New Testament uses psalmos as well (Luke 20:42; 24:44; Acts 1:20). The corresponding Hb. word mizmor occurs frequently in the title of various psalms (e.g., Ps. 3). The Hebrew title, however, is “Praises,” a translation of the Hb. word tehillah (“praise”), and this title captures the overarching movement in the book from lamentation and suffering at the beginning to praise and glory at the end.

AUTHOR

Many of the psalms begin with a title linking the psalm with a particular individual or group, using a Hb. preposition that could possibly indicate dedication (“to David”), subject matter (“about David”), or authorship (“by David”). However, one of the few psalm titles with expanded content (Ps. 18) leaves little doubt that the title intends to identify the composer of the psalm. David is by far the most frequently cited author, most of his psalms being in the first two books (see Structure), though there is a small collection of psalms by him at the very end (Pss. 138–145). The tradition that associates David with singing and psalm composition is so strong (1 Sam. 16:14–23; 2 Sam. 1:17–27; 2 Sam. 22; 2 Sam. 23:1; 1 Chr. 6:31; 15:16; 16:7; Ps. 18; Amos 6:5; Matt. 22:43; Acts 1:16) that there is little doubt that David wrote many or all of the psalms that bear his name.

Other authors appear in psalm titles: Moses (Ps. 90), Solomon (Pss. 72; 127), the sons of Korah (Pss. 42–49; 84; 85; 87; 88), Asaph (Pss. 50; 73–83), and Ethan the Ezrahite (Ps. 89). A number of psalms have no designated author (e.g., Pss. 1; 71).

DATE AND OCCASION

The titles of the psalms show that they were composed by individuals in response to particular corporate or individual experiences. The dates and occasions of the psalms (see the introductory paragraphs to the psalms in the notes) range from the time of Moses (Ps. 90), to the experiences of David (Ps. 51), to the time after the Babylonian exile (Ps. 126), a span of approximately one thousand years. Still, the psalms that originated in specific situations and were collected for use in private devotion or public worship were never so time-bound that they could not be used in a variety of new situations. Forming the collection as a whole took several centuries, and was not completed until sometime after the exile in Babylon. The entire collection is also known as the Psalter.

GENRE

The broadest genre consideration is that the book of Psalms is poetry, not prose. For additional discussion of the poetic character of Psalms, see the Introduction to Hebrew Poetry.

Distinguishing characteristics allow the individual psalms to be assigned to literary categories for the purpose of study. These categories are not to be seen as mutually exclusive but as perspectives from which to gain insight into the various psalms. The following are the literary categories commonly used in the book of Psalms.

1. Hymns. Hymns were composed for times when all is well. Hymns are easily recognized by their exuberant praise of the Lord, and they typically praise the Lord for who He is as the Creator (e.g., Ps. 104) and Redeemer (e.g., Ps. 105). Hymns usually have three sections: a call to praise God, the praise proper, and a concluding affirmation of faith or renewed call to praise. Psalm 103 is a good example of this structure: Call to Praise (vv. 1, 2), Praise (vv. 3–19), and Call to Praise (vv. 20–22). For other examples of hymns, see Pss. 8; 19; 29; 33; 65; 67; 68; 93; 96; 98; 100; 111; 113; 114; 117; 135; 145; 146; 147; 148; 149; 150.

2. Laments. Laments were composed for when all is not well, and thus express emotions experienced in times of great sorrow or loss. In a lament, the psalmist opens his heart honestly to God, a heart filled with sadness, loneliness, perplexity, grief, abandonment, fear, or anger. With few exceptions (Pss. 44; 88) the laments turn to the Lord with confidence at the end. Laments usually have two sections: the plea for help followed by confidence or praise. Psalm 6 is a fine example: Plea for Help (vv. 1–7) and Confidence in Being Delivered (vv. 8, 9). For other examples, see Pss. 3; 5; 7; 13; 17; 22; 25; 26; 27; 28; 38; 39; 42; 43; 51; 54; 55; 56; 57; 59; 61; 63; 64; 69; 70; 71; 74; 79; 80; 83; 86; 89; 102; 109; 120; 130; 140; 141; 142; 143.

3. Thanksgiving Psalms. Psalms of thanksgiving are like hymns in that they focus on the praise of God. The difference is that the hymns focus on what God has done in the distant past, in creation or in redemptive history, while the psalms of thanksgiving focus on what God has done in the recent, personal history of the psalmist. In particular, psalms of thanksgiving were written to celebrate those times when the Lord answered a prayer of lament. Like the hymns, the thanksgiving psalms usually have three sections: an opening intention to give thanks, a recollection of trouble (often mirroring the structure and language of the lament), and a concluding renewal of thanksgiving. Psalm 116 is probably the most personal example: Thanksgiving and Love (vv. 1–3), Recollection of Trouble (vv. 3–11), and Thanksgiving and Praise (vv. 12–19). For other examples, see Pss. 18; 30; 34; 40; 41; 66; 92; 118; 124; 138.

4. Psalms of Confidence (or Trust). In between the laments and the psalms of thanksgiving are the psalms of confidence. There is typically some sort of trouble in view in these psalms, but the anguish is not as intense as in the laments, and the psalmist is not yet completely out of trouble. The dominant mood of these psalms is confidence that the Lord will deliver the psalmist. Unlike the first three genres, the psalms of confidence apparently have no common structure. For examples, see Pss. 16; 23; 27; 62; 73; 91; 115; 121; 125; 131.

5. Kingship Psalms. Since God, the King of the universe, is the subject of many psalms and since David, the human king, is the subject of many other psalms, kingship is an important concept in the Psalter (see Characteristics and Primary Themes). A few psalms, however, focus so intensely on divine kingship (Ps. 47) or on human kingship (Ps. 45) that they stand out as a separate genre. Lacking any formal structure, the kingship psalms are held together by themes such as creation, redemption, judgment, supremacy over idols, and universal care. For examples of divine kingship psalms, see Pss. 24; 29; 47; 48; 93; 95; 96; 97; 98; 99; 145; and for examples of human kingship psalms, see Pss. 2; 20; 21; 45; 61; 63; 72.

6. Wisdom Psalms. Some psalms are at home in the world of Proverbs, Job, and Ecclesiastes. There is a certain diction that these psalms share with the other wisdom books: pronouncements of blessing, numerical sayings, “better than” sayings, alphabetic structuring, and admonitions. The wisdom psalms also make use of themes found in the Wisdom Literature: the way of the righteous and the way of the wicked, the contrast between the wise and the foolish, practical advice, retribution, and the fear of the Lord. The convergence of wisdom’s diction and wisdom’s themes suffices to place certain psalms in this category. For examples, see Pss. 1; 19; 32; 34; 37; 49; 73; 112; 119; 128.

LITERARY FEATURES

The psalms are arranged in five books. The end of each book is marked by doxology (Pss. 1–41; 42–72; 73–89; 90–106; 107–150). Jewish tradition holds that the number five was chosen to match the five books of Moses, and this is certainly the case. Both the five books of Moses and the five books of the Psalms are torah (instruction) from the Lord (Ps. 1:2).

Book 1 begins with the inauguration of the Davidic covenant (Ps. 2) and ends with the promises of Ps. 2 coming to realization (Ps. 41). Book 2 ends with the covenant of kingship being transferred to Solomon (Ps. 72), who is a type of the blessed man of Ps. 1 (see the imagery in Ps. 72:5–7) and a type of the Messianic King of Ps. 2 (see the language in Ps. 72:8–11). Book 3 then ends on an ominous note. The first psalm of the section complains that the righteous suffer. The last psalm of the section laments that the Davidic covenant seems to have failed, with the king’s crown rolling in the dust (Ps. 89). Ps. 88 is the only psalm without praise. The remaining books answer the question burning in the hearts and minds of the postexilic community: “How do we live in the absence of the Davidic king?” Book 4 replies that we live by faith that the Lord is still King in spite of evidence to the contrary. Within this book, Pss. 93–99, called “enthronement psalms,” look to God’s reign on earth. Book 5 replies that we live with an obedience (Ps. 119) that focuses on the true worship of God (Ps. 145–150). It begins by thanking God for bringing Israel back from the exile, and includes psalms holding up David as a model for piety (138–145), as well as psalms predicting the reign of the Messiah (110).

CHARACTERISTICS AND PRIMARY THEMES

Psalms 1 and 2 introduce us to the main themes of the book of Psalms: the life of holiness and happiness (Ps. 1) under the reign of the divine King and His Messiah (Ps. 2).

Psalm 1 gives us the purpose of the book of Psalms: to provide a manual for meditating on the instruction of the Lord, so that we can experience the “blessed” life, a life of abundant holiness and happiness. Psalm 2 gives us the overarching message of the book of Psalms: the Divine King reigns through His Messiah, who comes from the line of David. In fact, concerns related to the Davidic king are so prevalent in the Psalter that the book of Psalms in many ways functions as the hymnbook of the king. In the ancient Near East, the king was a key figure in worship, leading the people in the praise and worship of their deities. The king of Israel, of course, stands out among the other kings in the region as a worshiper of the only true God, the representative of God’s people before the divine throne. Thus, the book of Psalms has special importance for the sons of David and, preeminently, David’s greatest son—the Messiah. It is no accident, therefore, that the New Testament authors extensively quote from the book of Psalms, even indicating that they belong on the lips of Jesus in a special way (e.g., Heb. 2:10–13; 10:5–7).

Since the Davidic king had a key role in worship, we also see that the book of Psalms is designed specifically for liturgical use. Many of them, in fact, call on the people of God to worship the Lord (e.g., Pss. 95:6; 132:7). Consequently, the psalms have been treasured by God’s people for use in His worship down through the centuries.

THEOLOGY OF THE PSALMS

Just as the Psalter was formed during the entire period of the Old Testament, so the theology of the psalms is as large as the Old Testament. Martin Luther called the Psalms “a little Bible, and the summary of the Old Testament.” The overarching presentation of God in the book of Psalms is God as King. Two corollaries to God as King in the Psalms are God as Creator and God as Redeemer. God’s transcendence and his immanence, along with virtually all of his other attributes, run like golden threads through the entire Psalter.

Therefore, the book of Psalms gives us one of the most complete and comprehensive revelations of the character of God in the entire Bible. If we want to know who God is, what He has done, and how we should respond to Him, the book of Psalms is one of the best places to start.

PSALMS IN THE LARGER STORY OF THE BIBLE

The book of Psalms was in all likelihood completed during the postexilic era and was compiled among other reasons to answer the question: “How do we live in the absence of the Davidic King?” (see Literary Features). As such, the book of Psalms served to give hope to God’s people that the Messiah would one day come, a hope that is realized finally in Christ and the consummation of His reign, as revealed in the New Testament. As we await the return of Christ, believers today are somewhat like believers who are seeking to understand how we are to live in the physical absence of the Davidic king, though we know that even now, Christ rules as the King of kings by His Spirit in the church and over all creation as the Creator and Lord of all. Like the Jews before the incarnation, we await the coming of the Messiah, only this time we are looking for His second coming, and the book of Psalms still serves to encourage that hope.

CHRIST IN THE PSALMS

Christian readers of the Psalms appreciate the relationship these ancient songs have to Jesus Christ. Jesus told His disciples after the resurrection that “everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44). The Old Testament, including the Psalms, looked forward to Christ’s coming, His suffering, and His glorification. Jesus and the New Testament writers use the Psalms to express His suffering (Matt. 27:46) and His glorification (Matt. 22:41–46), in keeping with the overarching movement of the Psalter (see Title). Often, individual psalms begin with the reflection of David on his life or on events in his life and them move to David’s greatest son, the Messiah to come, such as Pss. 2 and 110. Psalm 23 points the reader directly to Christ, the Good Shepherd who gave His life for His sheep (cf. John 10:11–18).

In addition, since Jesus is Lord of the covenant, the Psalms are sung to Him, and since Jesus is Servant of the covenant, the psalms are sung by Him. Jesus is therefore above us as the One to whom we sing, and Jesus is beside us as the One who sings with us in all of life’s experiences (Heb. 2:12).

HISTORY OF INTERPRETATION

Traditionally, a psalm was interpreted in its presumed historical context from the books of Samuel and Kings. One problem with this approach is that only fourteen psalms contain historical information in the title. A second problem is that some of the historical information in the titles is problematic (see Special Issues). So this approach is only partially helpful. At the end of the nineteenth century, there was a move to study a given psalm in the context of other psalms from the same genre. This approach remains an integral part of interpreting the book of Psalms to this day. In the mid-1980s, the book of Psalms began to be studied not as a random collection of poems but as a purposely arranged collection. This means that a given psalm is to be interpreted in the context of the surrounding psalms as well as in the context of its genre.

SPECIAL ISSUES

The Curses of the Psalms. Some psalms, called imprecatory psalms, cry out not only for the righteous to be vindicated, but also for God to punish the wicked (e.g., Ps. 69:22–28). Such prayers reflect the calling of Israel to holy war as God’s instruments of judgment. With the coming of Christ to bear God’s judgment, the warfare of God’s people continues, now primarily directed against “spiritual forces of evil in the heavenly places” (Eph. 6:12). In their warfare, Christians are commanded to bless their personal enemies, overcoming evil with good (Rom. 12:17–21). Theologians are divided over whether there might be circumstances under which Christians may pray the imprecatory psalms against the church’s enemies in the new covenant era. If there is a place for such prayers, two things must be kept in mind: First, as under the old covenant, the imprecatory psalms are not for use against just any enemy who causes problems for God’s people; rather, they are for enemies who are flagrantly and impenitently evil in their actions against Christ’s church. Second, in praying imprecatory psalms, space must always be allowed for the Lord to answer them by redeeming our enemies through judgment, just as He has done for us. Christ bore the imprecations that were rightly directed at us as the enemies of God, and so we passed through judgment in Him unto eternal life. God may do the same for our enemies, uniting them to Christ so that He bears the imprecations in their place, granting them the gift of eternal life (cf. Gal. 3:10–14).

Titles. Scholars have long debated whether the titles of the various psalms were written by the authors of the psalms themselves or if they are later additions. The titles are either an original part of the psalms or they come from early tradition, and were added before the final canonical form of the book was completed before the Septuagint translation of 200 B.C. Although the debate continues, evidence such as the appearance of the same information in the title to Psalm 18 and in 2 Samuel 22:1 means that the titles should be taken as original to the psalms and thus contain critical information about their original setting. In other words, the life settings described in the psalm titles are accurate and reflect the historical circumstances under which they were written. The titles contain five types of information:

1. Authorship. See the discussion at Author above.

2. Historical Background. Fourteen psalms have historical information in the title (Pss. 3; 7; 18; 30; 34; 51; 52; 54; 56; 57; 59; 60; 63; 142). There are a some places where it is either hard to match the content of the title with the content of the psalm (e.g., Ps. 30) or to match the content of the title and the psalm with the historical narrative (e.g., Ps. 3 and 2 Sam. 18:5). While the historical titles may give us an indication of the origin of a psalm, they are of limited help in interpretation; see History of Interpretation above.

3. Genre. A number of the terms in the titles classify the psalms into ancient genres. Some are frequent, e.g, mizmor (“psalm”) and shir (“song”), while others are rare. It is difficult, however, to know the precise meaning of the terms used, and some psalms are both a mizmor and a shir (Pss. 30; 66; 67; 68; 75; 83; 87; 88). In contemporary discussions, genre is discerned from the structure and content of the psalms and not from the titles.

4. Musical Direction. Some musical notes refer to instruments, e.g., “flutes” (Ps. 5) and “stringed instruments” (Ps. 6). The meaning of other musical notes is obscure, which is why translators transcribe the Hebrew terms, e.g., “Sheminith” (Ps. 6) and “Shiggaion” (Ps. 7); the same holds true for the ubiquitous “selah” (Ps. 3:2).

5. Instructions. Occasionally, the titles indicate how the psalms were used in formal worship. Of these, the best known are the “Songs of Ascents.”

OUTLINE OF THE PSALMS

I. BOOK I, PSALMS 1–41

II. BOOK II, PSALMS 42–72

III. BOOK III, PSALMS 73–89

IV. BOOK IV, PSALMS 90–106

V. BOOK V, PSALMS 107–150

BOOK ONE

THE WAY OF THE RIGHTEOUS AND THE WICKED

1  Blessed is the man [1]

who walks not in the counsel of the wicked,

nor stands in the way of sinners,

nor sits in the seat of scoffers;

[2] but his delight is in the law [2] of the LORD,

and on his law he meditates day and night.

[3] He is like a tree

planted by streams of water

that yields its fruit in its season,

and its leaf does not wither.

In all that he does, he prospers.

[4] The wicked are not so,

but are like chaff that the wind drives away.

5 Therefore the wicked will not stand in the judgment,

nor sinners in the congregation of the righteous;

[6] for the LORD knows the way of the righteous,

but the way of the wicked will perish.

THE REIGN OF THE LORD’S ANOINTED

2  Why do the nations rage [3]

and the peoples plot in vain?

[2] The kings of the earth set themselves,

and the rulers take counsel together,

against the LORD and against his Anointed, saying,

[3] “Let us burst their bonds apart

and cast away their cords from us.”

[4] He who sits in the heavens laughs;

the Lord holds them in derision.

5 Then he will speak to them in his wrath,

and terrify them in his fury, saying,

[6] “As for me, I have set my King

on Zion, my holy hill.”

[7] I will tell of the decree:

The LORD said to me, “You are my Son;

today I have begotten you.

8 Ask of me, and I will make the nations your heritage,

and the ends of the earth your possession.

9 You shall break [1] them with a rod of iron

and dash them in pieces like a potter’s vessel.”

[10] Now therefore, O kings, be wise;

be warned, O rulers of the earth.

11 Serve the LORD with fear,

and rejoice with trembling.

[12] Kiss the Son,

lest he be angry, and you perish in the way,

for his wrath is quickly kindled.

Blessed are all who take refuge in him.

SAVE ME, O MY GOD

3  A PSALM OF DAVID, WHEN HE FLED FROM ABSALOM HIS SON.

O LORD, how many are my foes!

Many are rising against me;

[2] many are saying of my soul,

there is no salvation for him in God. Selah [2]

[3] But you, O LORD, are a shield about me,

my glory, and the lifter of my head.

[4] I cried aloud to the LORD,

and he answered me from his holy hill. Selah

[5] I lay down and slept;

I woke again, for the LORD sustained me.

6 I will not be afraid of many thousands of people

who have set themselves against me all around.

[7] Arise, O LORD!

Save me, O my God!

For you strike all my enemies on the cheek;

you break the teeth of the wicked.

[8] Salvation belongs to the LORD;

your blessing be on your people! Selah

ANSWER ME WHEN I CALL

4  TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS. A PSALM OF DAVID.

Answer me when I call, O God of my righteousness!

You have given me relief when I was in distress.

Be gracious to me and hear my prayer!

[2] O men, [1] how long shall my honor be turned into shame?

How long will you love vain words and seek after lies? Selah

[3] But know that the LORD has set apart the godly for himself;

the LORD hears when I call to him.

[4] Be angry, [2] and do not sin;

ponder in your own hearts on your beds, and be silent. Selah

[5] Offer right sacrifices,

and put your trust in the LORD.

[6] There are many who say, “Who will show us some good?

Lift up the light of your face upon us, O LORD!”

7 You have put more joy in my heart

than they have when their grain and wine abound.

[8] In peace I will both lie down and sleep;

for you alone, O LORD, make me dwell in safety.

LEAD ME IN YOUR RIGHTEOUSNESS

5  TO THE CHOIRMASTER: FOR THE FLUTES. A PSALM OF DAVID.

Give ear to my words, O LORD;

consider my groaning.

[2] Give attention to the sound of my cry,

my King and my God,

for to you do I pray.

[3] O LORD, in the morning you hear my voice;

in the morning I prepare a sacrifice for you [1] and watch.

[4] For you are not a God who delights in wickedness;

evil may not dwell with you.

5 The boastful shall not stand before your eyes;

you hate all evildoers.

6 You destroy those who speak lies;

the LORD abhors the bloodthirsty and deceitful man.

[7] But I, through the abundance of your steadfast love,

will enter your house.

I will bow down toward your holy temple

in the fear of you.

[8] Lead me, O LORD, in your righteousness

because of my enemies;

make your way straight before me.

[9] For there is no truth in their mouth;

their inmost self is destruction;

their throat is an open grave;

they flatter with their tongue.

[10] Make them bear their guilt, O God;

let them fall by their own counsels;

because of the abundance of their transgressions cast them out,

for they have rebelled against you.

[11] But let all who take refuge in you rejoice;

let them ever sing for joy,

and spread your protection over them,

that those who love your name may exult in you.

[12] For you bless the righteous, O LORD;

you cover him with favor as with a shield.

O LORD, DELIVER MY LIFE

6  TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS; ACCORDING TO THE SHEMINITH.[1] A PSALM OF DAVID.

1 O LORD, rebuke me not in your anger,

nor discipline me in your wrath.

[2] Be gracious to me, O LORD, for I am languishing;

heal me, O LORD, for my bones are troubled.

[3] My soul also is greatly troubled.

But you, O LORD—how long?

[4] Turn, O LORD, deliver my life;

save me for the sake of your steadfast love.

[5] For in death there is no remembrance of you;

in Sheol who will give you praise?

6 I am weary with my moaning;

every night I flood my bed with tears;

I drench my couch with my weeping.

7 My eye wastes away because of grief;

it grows weak because of all my foes.

[8] Depart from me, all you workers of evil,

for the LORD has heard the sound of my weeping.

9 The LORD has heard my plea;

the LORD accepts my prayer.

10 All my enemies shall be ashamed and greatly troubled;

they shall turn back and be put to shame in a moment.

IN YOU DO I TAKE REFUGE

7  A SHIGGAION [2] OF DAVID, WHICH HE SANG TO THE LORD CONCERNING THE WORDS OF CUSH, A BENJAMINITE.

[1] O LORD my God, in you do I take refuge;

save me from all my pursuers and deliver me,

[2] lest like a lion they tear my soul apart,

rending it in pieces, with none to deliver.

3 O LORD my God, if I have done this,

if there is wrong in my hands,

4 if I have repaid my friend [1] with evil

or plundered my enemy without cause,

[5] let the enemy pursue my soul and overtake it,

and let him trample my life to the ground

and lay my glory in the dust. Selah

[6] Arise, O LORD, in your anger;

lift yourself up against the fury of my enemies;

awake for me; you have appointed a judgment.

7 Let the assembly of the peoples be gathered about you;

over it return on high.

[8] The LORD judges the peoples;

judge me, O LORD, according to my righteousness

and according to the integrity that is in me.

9 Oh, let the evil of the wicked come to an end,

and may you establish the righteous—

you who test the minds and hearts, [2]

O righteous God!

[10] My shield is with God,

who saves the upright in heart.

11 God is a righteous judge,

and a God who feels indignation every day.

12 If a man [3] does not repent, God [4] will whet his sword;

he has bent and readied his bow;

13 he has prepared for him his deadly weapons,

making his arrows fiery shafts.

[14] Behold, the wicked man conceives evil

and is pregnant with mischief

and gives birth to lies.

15 He makes a pit, digging it out,

and falls into the hole that he has made.

16 His mischief returns upon his own head,

and on his own skull his violence descends.

17 I will give to the LORD the thanks due to his righteousness,

and I will sing praise to the name of the LORD, the Most High.

HOW MAJESTIC IS YOUR NAME

8  TO THE CHOIRMASTER: ACCORDING TO THE GITTITH. [1] A PSALM OF DAVID.

O LORD, our Lord,

how majestic is your name in all the earth!

You have set your glory above the heavens.

[2] Out of the mouth of babies and infants,

you have established strength because of your foes,

to still the enemy and the avenger.

[3] When I look at your heavens, the work of your fingers,

the moon and the stars, which you have set in place,

[4] what is man that you are mindful of him,

and the son of man that you care for him?

[5] Yet you have made him a little lower than the heavenly beings [2]

and crowned him with glory and honor.

[6] You have given him dominion over the works of your hands;

you have put all things under his feet,

7 all sheep and oxen,

and also the beasts of the field,

8 the birds of the heavens, and the fish of the sea,

whatever passes along the paths of the seas.

[9] O LORD, our Lord,

how majestic is your name in all the earth!

I WILL RECOUNT YOUR WONDERFUL DEEDS

9  [3] TO THE CHOIRMASTER: ACCORDING TO MUTH-LABBEN. [4] A PSALM OF DAVID.

I will give thanks to the LORD with my whole heart;

I will recount all of your wonderful deeds.

2 I will be glad and exult in you;

I will sing praise to your name, O Most High.

[3] When my enemies turn back,

they stumble and perish before [1] your presence.

[4] For you have maintained my just cause;

you have sat on the throne, giving righteous judgment.

[5] You have rebuked the nations; you have made the wicked perish;

you have blotted out their name forever and ever.

6 The enemy came to an end in everlasting ruins;

their cities you rooted out;

the very memory of them has perished.

[7] But the LORD sits enthroned forever;

he has established his throne for justice,

[8] and he judges the world with righteousness;

he judges the peoples with uprightness.

9 The LORD is a stronghold for the oppressed,

a stronghold in times of trouble.

10 And those who know your name put their trust in you,

for you, O LORD, have not forsaken those who seek you.

[11] Sing praises to the LORD, who sits enthroned in Zion!

Tell among the peoples his deeds!

[12] For he who avenges blood is mindful of them;

he does not forget the cry of the afflicted.

[13] Be gracious to me, O LORD!

See my affliction from those who hate me,

O you who lift me up from the gates of death,

[14] that I may recount all your praises,

that in the gates of the daughter of Zion

I may rejoice in your salvation.

[15] The nations have sunk in the pit that they made;

in the net that they hid, their own foot has been caught.

16 The LORD has made himself known; he has executed judgment;

the wicked are snared in the work of their own hands. Higgaion. [2] Selah

[17] The wicked shall return to Sheol,

all the nations that forget God.

[18] For the needy shall not always be forgotten,

and the hope of the poor shall not perish forever.

[19] Arise, O LORD! Let not man prevail;

let the nations be judged before you!

20 Put them in fear, O LORD!

Let the nations know that they are but men! Selah

WHY DO YOU HIDE YOURSELF?

10  Why, O LORD, do you stand far away?

Why do you hide yourself in times of trouble?

2 In arrogance the wicked hotly pursue the poor;

let them be caught in the schemes that they have devised.

[3] For the wicked boasts of the desires of his soul,

and the one greedy for gain curses [1] and renounces the LORD.

4 In the pride of his face [2] the wicked does not seek him; [3]

all his thoughts are, “There is no God.”

[5] His ways prosper at all times;

your judgments are on high, out of his sight;

as for all his foes, he puffs at them.

[6] He says in his heart, “I shall not be moved;

throughout all generations I shall not meet adversity.”

[7] His mouth is filled with cursing and deceit and oppression;

under his tongue are mischief and iniquity.

[8] He sits in ambush in the villages;

in hiding places he murders the innocent.

His eyes stealthily watch for the helpless;

[9] he lurks in ambush like a lion in his thicket;

he lurks that he may seize the poor;

he seizes the poor when he draws him into his net.

10 The helpless are crushed, sink down,

and fall by his might.

11 He says in his heart, “God has forgotten,

he has hidden his face, he will never see it.”

[12] Arise, O LORD; O God, lift up your hand;

forget not the afflicted.

13 Why does the wicked renounce God

and say in his heart, “You will not call to account”?

[14] But you do see, for you note mischief and vexation,

that you may take it into your hands;

to you the helpless commits himself;

you have been the helper of the fatherless.

15 Break the arm of the wicked and evildoer;

call his wickedness to account till you find none.

[16] The LORD is king forever and ever;

the nations perish from his land.

[17] O LORD, you hear the desire of the afflicted;

you will strengthen their heart; you will incline your ear

[18] to do justice to the fatherless and the oppressed,

so that man who is of the earth may strike terror no more.

THE LORD IS IN HIS HOLY TEMPLE

11  TO THE CHOIRMASTER: OF DAVID.

In the LORD I take refuge;

how can you say to my soul,

“Flee like a bird to your mountain,

[2] for behold, the wicked bend the bow;

they have fitted their arrow to the string

to shoot in the dark at the upright in heart;

[3] if the foundations are destroyed,

what can the righteous do?” [1]

[4] The LORD is in his holy temple;

the LORD’s throne is in heaven;

his eyes see, his eyelids test the children of man.

5 The LORD tests the righteous,

but his soul hates the wicked and the one who loves violence.

[6] Let him rain coals on the wicked;

fire and sulfur and a scorching wind shall be the portion of their cup.

[7] For the LORD is righteous;

he loves righteous deeds;

the upright shall behold his face.

THE FAITHFUL HAVE VANISHED

12  TO THE CHOIRMASTER: ACCORDING TO THE SHEMINITH. [1] A PSALM OF DAVID.

Save, O LORD, for the godly one is gone;

for the faithful have vanished from among the children of man.

[2] Everyone utters lies to his neighbor;

with flattering lips and a double heart they speak.

[3] May the LORD cut off all flattering lips,

the tongue that makes great boasts,

[4] those who say, “With our tongue we will prevail,

our lips are with us; who is master over us?”

[5] “Because the poor are plundered, because the needy groan,

I will now arise,” says the LORD;

“I will place him in the safety for which he longs.”

[6] The words of the LORD are pure words,

like silver refined in a furnace on the ground,

purified seven times.

[7] You, O LORD, will keep them;

you will guard us [2] from this generation forever.

[8] On every side the wicked prowl,

as vileness is exalted among the children of man.

HOW LONG, O LORD?

13  TO THE CHOIRMASTER. A PSALM OF DAVID.

How long, O LORD? Will you forget me forever?

How long will you hide your face from me?

[2] How long must I take counsel in my soul

and have sorrow in my heart all the day?

How long shall my enemy be exalted over me?

[3] Consider and answer me, O LORD my God;

light up my eyes, lest I sleep the sleep of death,

[4] lest my enemy say, “I have prevailed over him,”

lest my foes rejoice because I am shaken.

[5] But I have trusted in your steadfast love;

my heart shall rejoice in your salvation.

[6] I will sing to the LORD,

because he has dealt bountifully with me.

THE FOOL SAYS, THERE IS NO GOD

14  TO THE CHOIRMASTER. OF DAVID.

The fool says in his heart, “There is no God.”

They are corrupt, they do abominable deeds,

there is none who does good.

[2] The LORD looks down from heaven on the children of man,

to see if there are any who understand, [1]

who seek after God.

3 They have all turned aside; together they have become corrupt;

there is none who does good,

not even one.

[4] Have they no knowledge, all the evildoers

who eat up my people as they eat bread

and do not call upon the LORD?

5 There they are in great terror,

for God is with the generation of the righteous.

[6] You would shame the plans of the poor,

but [2] the LORD is his refuge.

[7] Oh, that salvation for Israel would come out of Zion!

When the LORD restores the fortunes of his people,

let Jacob rejoice, let Israel be glad.

WHO SHALL DWELL ON YOUR HOLY HILL?

15  A PSALM OF DAVID.

O LORD, who shall sojourn in your tent?

Who shall dwell on your holy hill?

[2] He who walks blamelessly and does what is right

and speaks truth in his heart;

3 who does not slander with his tongue

and does no evil to his neighbor,

nor takes up a reproach against his friend;

[4] in whose eyes a vile person is despised,

but who honors those who fear the LORD;

who swears to his own hurt and does not change;

[5] who does not put out his money at interest

and does not take a bribe against the innocent.

He who does these things shall never be moved.

YOU WILL NOT ABANDON MY SOUL

16  A MIKTAM [1] OF DAVID.

Preserve me, O God, for in you I take refuge.

[2] I say to the LORD, “You are my Lord;

I have no good apart from you.”

[3] As for the saints in the land, they are the excellent ones,

in whom is all my delight. [2]

[4] The sorrows of those who run after [3] another god shall multiply;

their drink offerings of blood I will not pour out

or take their names on my lips.

[5] The LORD is my chosen portion and my cup;

you hold my lot.

[6] The lines have fallen for me in pleasant places;

indeed, I have a beautiful inheritance.

[7] I bless the LORD who gives me counsel;

in the night also my heart instructs me. [4]

[8] I have set the LORD always before me;

because he is at my right hand, I shall not be shaken.

[9] Therefore my heart is glad, and my whole being [1] rejoices;

my flesh also dwells secure.

[10] For you will not abandon my soul to Sheol,

or let your holy one see corruption. [2]

11 You make known to me the path of life;

in your presence there is fullness of joy;

at your right hand are pleasures forevermore.

IN THE SHADOW OF YOUR WINGS

17  A PSALM OF DAVID.

Hear a just cause, O LORD; attend to my cry!

Give ear to my prayer from lips free of deceit!

[2] From your presence let my vindication come!

Let your eyes behold the right!

[3] You have tried my heart, you have visited me by night,

you have tested me, and you will find nothing;

I have purposed that my mouth will not transgress.

[4] With regard to the works of man, by the word of your lips

I have avoided the ways of the violent.

[5] My steps have held fast to your paths;

my feet have not slipped.

[6] I call upon you, for you will answer me, O God;

incline your ear to me; hear my words.

[7] Wondrously show [3] your steadfast love,

O Savior of those who seek refuge

from their adversaries at your right hand.

[8] Keep me as the apple of your eye;

hide me in the shadow of your wings,

[9] from the wicked who do me violence,

my deadly enemies who surround me.

[10] They close their hearts to pity;

with their mouths they speak arrogantly.

[11] They have now surrounded our steps;

they set their eyes to cast us to the ground.

[12] He is like a lion eager to tear,

as a young lion lurking in ambush.

[13] Arise, O LORD! Confront him, subdue him!

Deliver my soul from the wicked by your sword,

[14] from men by your hand, O LORD,

from men of the world whose portion is in this life. [1]

You fill their womb with treasure; [2]

they are satisfied with children,

and they leave their abundance to their infants.

[15] As for me, I shall behold your face in righteousness;

when I awake, I shall be satisfied with your likeness.

THE LORD IS MY ROCK AND MY FORTRESS

18  TO THE CHOIRMASTER. A PSALM OF DAVID, THE SERVANT OF THE LORD, WHO ADDRESSED THE WORDS OF THIS SONG TO THE LORD ON THE DAY WHEN THE LORD RESCUED HIM FROM THE HAND OF ALL HIS ENEMIES, AND FROM THE HAND OF SAUL. HE SAID:

[1] I love you, O LORD, my strength.

[2] The LORD is my rock and my fortress and my deliverer,

my God, my rock, in whom I take refuge,

my shield, and the horn of my salvation, my stronghold.

3 I call upon the LORD, who is worthy to be praised,

and I am saved from my enemies.

[4] The cords of death encompassed me;

the torrents of destruction assailed me; [3]

5 the cords of Sheol entangled me;

the snares of death confronted me.

[6] In my distress I called upon the LORD;

to my God I cried for help.

From his temple he heard my voice,

and my cry to him reached his ears.

[7] Then the earth reeled and rocked;

the foundations also of the mountains trembled

and quaked, because he was angry.

[8] Smoke went up from his nostrils, [1]

and devouring fire from his mouth;

glowing coals flamed forth from him.

[9] He bowed the heavens and came down;

thick darkness was under his feet.

[10] He rode on a cherub and flew;

he came swiftly on the wings of the wind.

11 He made darkness his covering, his canopy around him,

thick clouds dark with water.

12 Out of the brightness before him

hailstones and coals of fire broke through his clouds.

[13] The LORD also thundered in the heavens,

and the Most High uttered his voice,

hailstones and coals of fire.

[14] And he sent out his arrows and scattered them;

he flashed forth lightnings and routed them.

[15] Then the channels of the sea were seen,

and the foundations of the world were laid bare

at your rebuke, O LORD,

at the blast of the breath of your nostrils.

[16] He sent from on high, he took me;

he drew me out of many waters.

17 He rescued me from my strong enemy

and from those who hated me,

for they were too mighty for me.

18 They confronted me in the day of my calamity,

but the LORD was my support.

[19] He brought me out into a broad place;

he rescued me, because he delighted in me.

[20] The LORD dealt with me according to my righteousness;

according to the cleanness of my hands he rewarded me.

[21] For I have kept the ways of the LORD,

and have not wickedly departed from my God.

22 For all his rules [2] were before me,

and his statutes I did not put away from me.

23 I was blameless before him,

and I kept myself from my guilt.

24 So the LORD has rewarded me according to my righteousness,

according to the cleanness of my hands in his sight.

[25] With the merciful you show yourself merciful;

with the blameless man you show yourself blameless;

26 with the purified you show yourself pure;

and with the crooked you make yourself seem tortuous.

[27] For you save a humble people,

but the haughty eyes you bring down.

28 For it is you who light my lamp;

the LORD my God lightens my darkness.

[29] For by you I can run against a troop,

and by my God I can leap over a wall.

[30] This God—his way is perfect; [1]

the word of the LORD proves true;

he is a shield for all those who take refuge in him.

[31] For who is God, but the LORD?

And who is a rock, except our God?—

32 the God who equipped me with strength

and made my way blameless.

33 He made my feet like the feet of a deer

and set me secure on the heights.

[34] He trains my hands for war,

so that my arms can bend a bow of bronze.

35 You have given me the shield of your salvation,

and your right hand supported me,

and your gentleness made me great.

[36] You gave a wide place for my steps under me,

and my feet did not slip.

37 I pursued my enemies and overtook them,

and did not turn back till they were consumed.

[38] I thrust them through, so that they were not able to rise;

they fell under my feet.

39 For you equipped me with strength for the battle;

you made those who rise against me sink under me.

40 You made my enemies turn their backs to me, [2]

and those who hated me I destroyed.

[41] They cried for help, but there was none to save;

they cried to the LORD, but he did not answer them.

42 I beat them fine as dust before the wind;

I cast them out like the mire of the streets.

[43] You delivered me from strife with the people;

you made me the head of the nations;

people whom I had not known served me.

44 As soon as they heard of me they obeyed me;

foreigners came cringing to me.

45 Foreigners lost heart

and came trembling out of their fortresses.

[46] The LORD lives, and blessed be my rock,

and exalted be the God of my salvation—

47 the God who gave me vengeance

and subdued peoples under me,

48 who delivered me from my enemies;

yes, you exalted me above those who rose against me;

you rescued me from the man of violence.

[49] For this I will praise you, O LORD, among the nations,

and sing to your name.

[50] Great salvation he brings to his king,

and shows steadfast love to his anointed,

to David and his offspring forever.

THE LAW OF THE LORD IS PERFECT

19  TO THE CHOIRMASTER. A PSALM OF DAVID.

The heavens declare the glory of God,

and the sky above [1] proclaims his handiwork.

[2] Day to day pours out speech,

and night to night reveals knowledge.

3 There is no speech, nor are there words,

whose voice is not heard.

[4] Their voice [2] goes out through all the earth,

and their words to the end of the world.

In them he has set a tent for the sun,

[5] which comes out like a bridegroom leaving his chamber,

and, like a strong man, runs its course with joy.

[6] Its rising is from the end of the heavens,

and its circuit to the end of them,

and there is nothing hidden from its heat.

[7] The law of the LORD is perfect, [1]

reviving the soul;

the testimony of the LORD is sure,

making wise the simple;

8 the precepts of the LORD are right,

rejoicing the heart;

the commandment of the LORD is pure,

enlightening the eyes;

[9] the fear of the LORD is clean,

enduring forever;

the rules [2] of the LORD are true,

and righteous altogether.

10 More to be desired are they than gold,

even much fine gold;

sweeter also than honey

and drippings of the honeycomb.

11 Moreover, by them is your servant warned;

in keeping them there is great reward.

[12] Who can discern his errors?

Declare me innocent from hidden faults.

DIVINE REVELATION

General revelation provides us with the knowledge that God exists. “The heavens declare the glory of God,” says the psalmist. God’s glory is displayed in the works of His hands. This display is so clear and manifest that no creature can possibly miss it. It unveils God’s eternal power and deity (Romans 1:18–23). Revelation in nature does not give a full revelation of God. It does not give us the information about God the Redeemer that we find in the Bible. But the God who is revealed in nature is the same God who is revealed in Scripture.

Not everyone in the world has read the Bible or heard the gospel proclaimed. But the light of nature shines upon everyone in every place, in every time. God’s general revelation takes place every day. He is never without a witness to Himself. The visible world is like a mirror that reflects the glory of its maker.

The world is a stage for God. He is the chief actor who appears front and center. No curtain can fall and obscure His presence. We know from one glimpse of creation that nature is not its own mother. There is no such “mother” as Mother Nature. Nature itself is powerless to produce life of any kind. In itself, nature is barren. The power to produce life resides in the Author of nature—God. To substitute nature as the source of life is to confuse the creature with the Creator. All forms of nature worship are acts of idolatry that are detestable to God.

Because of the force of general revelation, every human being knows that God exists. Atheism involves the utter denial of something that is known to be true. This is why the Bible says, “The fool has said in his heart, ‘There is no God’” (Psalm 14:1). When the Scripture so chastens the atheist by calling him a “fool,” it is making a moral judgment upon him. To be a fool in biblical terms is not to be dim-witted or lacking in intelligence; it is to be immoral. As the fear of God is the beginning of wisdom, so the denial of God is the height of foolishness.

The agnostic, likewise, denies the force of general revelation. The agnostic is less strident than the atheist; he does not flatly deny the existence of God. Rather, the agnostic declares that there is insufficient evidence to decide one way or the other about God’s existence. He prefers to suspend his judgment, to leave the issue of God’s existence as an open question. However, in light of the clarity of general revelation, the stance of agnosticism is no less detestable to God than that of the militant atheist.

But for anyone whose mind and heart are open, the glory of God is wonderful to see—from the billions of universes in the heavens to the subatomic particles that make up the tiniest of molecules. What an incredible God we serve.

[13] Keep back your servant also from presumptuous sins;

let them not have dominion over me!

Then I shall be blameless,

and innocent of great transgression.

[14] Let the words of my mouth and the meditation of my heart

be acceptable in your sight,

O LORD, my rock and my redeemer.

TRUST IN THE NAME OF THE LORD OUR GOD

20  TO THE CHOIRMASTER. A PSALM OF DAVID.

May the LORD answer you in the day of trouble!

May the name of the God of Jacob protect you!

[2] May he send you help from the sanctuary

and give you support from Zion!

3 May he remember all your offerings

and regard with favor your burnt sacrifices! Selah

4 May he grant you your heart’s desire

and fulfill all your plans!

[5] May we shout for joy over your salvation,

and in the name of our God set up our banners!

May the LORD fulfill all your petitions!

[6] Now I know that the LORD saves his anointed;

he will answer him from his holy heaven

with the saving might of his right hand.

[7] Some trust in chariots and some in horses,

but we trust in the name of the LORD our God.

8 They collapse and fall,

but we rise and stand upright.

[9] O LORD, save the king!

May he answer us when we call.

THE KING REJOICES IN THE LORD’S STRENGTH

21  TO THE CHOIRMASTER. A PSALM OF DAVID.

O LORD, in your strength the king rejoices,

and in your salvation how greatly he exults!

[2] You have given him his heart’s desire

and have not withheld the request of his lips. Selah

[3] For you meet him with rich blessings;

you set a crown of fine gold upon his head.

[4] He asked life of you; you gave it to him,

length of days forever and ever.

[5] His glory is great through your salvation;

splendor and majesty you bestow on him.

6 For you make him most blessed forever; [1]

you make him glad with the joy of your presence.

7 For the king trusts in the LORD,

and through the steadfast love of the Most High he shall not be moved.

[8] Your hand will find out all your enemies;

your right hand will find out those who hate you.

9 You will make them as a blazing oven

when you appear.

The LORD will swallow them up in his wrath,

and fire will consume them.

10 You will destroy their descendants from the earth,

and their offspring from among the children of man.

11 Though they plan evil against you,

though they devise mischief, they will not succeed.

12 For you will put them to flight;

you will aim at their faces with your bows.

[13] Be exalted, O LORD, in your strength!

We will sing and praise your power.

WHY HAVE YOU FORSAKEN ME?

22  TO THE CHOIRMASTER: ACCORDING TO THE DOE OF THE DAWN. A PSALM OF DAVID.

My God, my God, why have you forsaken me?

Why are you so far from saving me, from the words of my groaning?

2 O my God, I cry by day, but you do not answer,

and by night, but I find no rest.

[3] Yet you are holy,

enthroned on the praises [2] of Israel.

[4] In you our fathers trusted;

they trusted, and you delivered them.

[5] To you they cried and were rescued;

in you they trusted and were not put to shame.

6 But I am a worm and not a man,

scorned by mankind and despised by the people.

[7] All who see me mock me;

they make mouths at me; they wag their heads;

8 “He trusts in the LORD; let him deliver him;

let him rescue him, for he delights in him!”

[9] Yet you are he who took me from the womb;

you made me trust you at my mother’s breasts.

10 On you was I cast from my birth,

and from my mother’s womb you have been my God.

11 Be not far from me,

for trouble is near,

and there is none to help.

[12] Many bulls encompass me;

strong bulls of Bashan surround me;

[13] they open wide their mouths at me,

like a ravening and roaring lion.

[14] I am poured out like water,

and all my bones are out of joint;

my heart is like wax;

it is melted within my breast;

15 my strength is dried up like a potsherd,

and my tongue sticks to my jaws;

you lay me in the dust of death.

[16] For dogs encompass me;

a company of evildoers encircles me;

they have pierced my hands and feet [1]—

17 I can count all my bones—

they stare and gloat over me;

18 they divide my garments among them,

and for my clothing they cast lots.

19 But you, O LORD, do not be far off!

O you my help, come quickly to my aid!

20 Deliver my soul from the sword,

my precious life from the power of the dog!

[21] Save me from the mouth of the lion!

You have rescued [2] me from the horns of the wild oxen!

[22] I will tell of your name to my brothers;

in the midst of the congregation I will praise you:

[23] You who fear the LORD, praise him!

All you offspring of Jacob, glorify him,

and stand in awe of him, all you offspring of Israel!

[24] For he has not despised or abhorred

the affliction of the afflicted,

and he has not hidden his face from him,

but has heard, when he cried to him.

[25] From you comes my praise in the great congregation;

my vows I will perform before those who fear him.

[26] The afflicted [1] shall eat and be satisfied;

those who seek him shall praise the LORD!

May your hearts live forever!

[27] All the ends of the earth shall remember

and turn to the LORD,

and all the families of the nations

shall worship before you.

28 For kingship belongs to the LORD,

and he rules over the nations.

29 All the prosperous of the earth eat and worship;

before him shall bow all who go down to the dust,

even the one who could not keep himself alive.

30 Posterity shall serve him;

it shall be told of the Lord to the coming generation;

[31] they shall come and proclaim his righteousness to a people yet unborn,

that he has done it.

THE LORD IS MY SHEPHERD

23  A PSALM OF DAVID.

The LORD is my shepherd; I shall not want.

[2] He makes me lie down in green pastures.

He leads me beside still waters. [2]

[3] He restores my soul.

He leads me in paths of righteousness [1]

for his name’s sake.

[4] Even though I walk through the valley of the shadow of death, [2]

I will fear no evil,

for you are with me;

your rod and your staff,

they comfort me.

[5] You prepare a table before me

in the presence of my enemies;

you anoint my head with oil;

my cup overflows.

[6] Surely [3] goodness and mercy [4] shall follow me

all the days of my life,

and I shall dwell [5] in the house of the LORD

forever. [6]

THE KING OF GLORY

24  A PSALM OF DAVID.

The earth is the LORD’s and the fullness thereof, [7]

the world and those who dwell therein,

[2] for he has founded it upon the seas

and established it upon the rivers.

[3] Who shall ascend the hill of the LORD?

And who shall stand in his holy place?

[4] He who has clean hands and a pure heart,

who does not lift up his soul to what is false

and does not swear deceitfully.

[5] He will receive blessing from the LORD

and righteousness from the God of his salvation.

[6] Such is the generation of those who seek him,

who seek the face of the God of Jacob. [8] Selah

[7] Lift up your heads, O gates!

And be lifted up, O ancient doors,

that the King of glory may come in.

[8] Who is this King of glory?

The LORD, strong and mighty,

the LORD, mighty in battle!

9 Lift up your heads, O gates!

And lift them up, O ancient doors,

that the King of glory may come in.

10 Who is this King of glory?

The LORD of hosts,

he is the King of glory! Selah

TEACH ME YOUR PATHS

25  [1] OF DAVID.

To you, O LORD, I lift up my soul.

2 O my God, in you I trust;

let me not be put to shame;

let not my enemies exult over me.

3 Indeed, none who wait for you shall be put to shame;

they shall be ashamed who are wantonly treacherous.

[4] Make me to know your ways, O LORD;

teach me your paths.

[5] Lead me in your truth and teach me,

for you are the God of my salvation;

for you I wait all the day long.

[6] Remember your mercy, O LORD, and your steadfast love,

for they have been from of old.

[7] Remember not the sins of my youth or my transgressions;

according to your steadfast love remember me,

for the sake of your goodness, O LORD!

[8] Good and upright is the LORD;

therefore he instructs sinners in the way.

[9] He leads the humble in what is right,

and teaches the humble his way.

[10] All the paths of the LORD are steadfast love and faithfulness,

for those who keep his covenant and his testimonies.

[11] For your name’s sake, O LORD,

pardon my guilt, for it is great.

[12] Who is the man who fears the LORD?

Him will he instruct in the way that he should choose.

[13] His soul shall abide in well-being,

and his offspring shall inherit the land.

[14] The friendship [1] of the LORD is for those who fear him,

and he makes known to them his covenant.

15 My eyes are ever toward the LORD,

for he will pluck my feet out of the net.

[16] Turn to me and be gracious to me,

for I am lonely and afflicted.

17 The troubles of my heart are enlarged;

bring me out of my distresses.

[18] Consider my affliction and my trouble,

and forgive all my sins.

[19] Consider how many are my foes,

and with what violent hatred they hate me.

20 Oh, guard my soul, and deliver me!

Let me not be put to shame, for I take refuge in you.

[21] May integrity and uprightness preserve me,

for I wait for you.

[22] Redeem Israel, O God,

out of all his troubles.

I WILL BLESS THE LORD

26  OF DAVID.

Vindicate me, O LORD,

for I have walked in my integrity,

and I have trusted in the LORD without wavering.

2 Prove me, O LORD, and try me;

test my heart and my mind. [2]

3 For your steadfast love is before my eyes,

and I walk in your faithfulness.

[4] I do not sit with men of falsehood,

nor do I consort with hypocrites.

[5] I hate the assembly of evildoers,

and I will not sit with the wicked.

[6] I wash my hands in innocence

and go around your altar, O LORD,

7 proclaiming thanksgiving aloud,

and telling all your wondrous deeds.

[8] O LORD, I love the habitation of your house

and the place where your glory dwells.

[9] Do not sweep my soul away with sinners,

nor my life with bloodthirsty men,

10 in whose hands are evil devices,

and whose right hands are full of bribes.

[11] But as for me, I shall walk in my integrity;

redeem me, and be gracious to me.

[12] My foot stands on level ground;

in the great assembly I will bless the LORD.

THE LORD IS MY LIGHT AND MY SALVATION

27  OF DAVID.

The LORD is my light and my salvation;

whom shall I fear?

The LORD is the stronghold [1] of my life;

of whom shall I be afraid?

[2] When evildoers assail me

to eat up my flesh,

my adversaries and foes,

it is they who stumble and fall.

[3] Though an army encamp against me,

my heart shall not fear;

though war arise against me,

yet [2] I will be confident.

[4] One thing have I asked of the LORD,

that will I seek after:

that I may dwell in the house of the LORD

all the days of my life,

to gaze upon the beauty of the LORD

and to inquire [1] in his temple.

[5] For he will hide me in his shelter

in the day of trouble;

he will conceal me under the cover of his tent;

he will lift me high upon a rock.

[6] And now my head shall be lifted up

above my enemies all around me,

and I will offer in his tent

sacrifices with shouts of joy;

I will sing and make melody to the LORD.

[7] Hear, O LORD, when I cry aloud;

be gracious to me and answer me!

[8] You have said, “Seek [2] my face.”

My heart says to you,

“Your face, LORD, do I seek.” [3]

[9] Hide not your face from me.

Turn not your servant away in anger,

O you who have been my help.

Cast me not off; forsake me not,

O God of my salvation!

10 For my father and my mother have forsaken me,

but the LORD will take me in.

[11] Teach me your way, O LORD,

and lead me on a level path

because of my enemies.

12 Give me not up to the will of my adversaries;

for false witnesses have risen against me,

and they breathe out violence.

[13] I believe [4] that I shall look upon the goodness of the LORD

in the land of the living!

[14] Wait for the LORD;

be strong, and let your heart take courage;

wait for the LORD!

THE LORD IS MY STRENGTH AND MY SHIELD

28  OF DAVID.

To you, O LORD, I call;

my rock, be not deaf to me,

lest, if you be silent to me,

I become like those who go down to the pit.

[2] Hear the voice of my pleas for mercy,

when I cry to you for help,

when I lift up my hands

toward your most holy sanctuary. [1]

[3] Do not drag me off with the wicked,

with the workers of evil,

who speak peace with their neighbors

while evil is in their hearts.

[4] Give to them according to their work

and according to the evil of their deeds;

give to them according to the work of their hands;

render them their due reward.

[5] Because they do not regard the works of the LORD

or the work of his hands,

he will tear them down and build them up no more.

[6] Blessed be the LORD!

For he has heard the voice of my pleas for mercy.

[7] The LORD is my strength and my shield;

in him my heart trusts, and I am helped;

my heart exults,

and with my song I give thanks to him.

8 The LORD is the strength of his people; [2]

he is the saving refuge of his anointed.

[9] Oh, save your people and bless your heritage!

Be their shepherd and carry them forever.

ASCRIBE TO THE LORD GLORY

29  A PSALM OF DAVID.

Ascribe to the LORD, O heavenly beings, [3]

ascribe to the LORD glory and strength.

[2] Ascribe to the LORD the glory due his name;

worship the LORD in the splendor of holiness. [4]

[3] The voice of the LORD is over the waters;

the God of glory thunders,

the LORD, over many waters.

[4] The voice of the LORD is powerful;

the voice of the LORD is full of majesty.

[5] The voice of the LORD breaks the cedars;

the LORD breaks the cedars of Lebanon.

[6] He makes Lebanon to skip like a calf,

and Sirion like a young wild ox.

[7] The voice of the LORD flashes forth flames of fire.

[8] The voice of the LORD shakes the wilderness;

the LORD shakes the wilderness of Kadesh.

9 The voice of the LORD makes the deer give birth [1]

and strips the forests bare,

and in his temple all cry, “Glory!”

[10] The LORD sits enthroned over the flood;

the LORD sits enthroned as king forever.

[11] May the LORD give strength to his people!

May the LORD bless [2] his people with peace!

JOY COMES WITH THE MORNING

30  A PSALM OF DAVID. A SONG AT THE DEDICATION OF THE TEMPLE.

I will extol you, O LORD, for you have drawn me up

and have not let my foes rejoice over me.

[2] O LORD my God, I cried to you for help,

and you have healed me.

[3] O LORD, you have brought up my soul from Sheol;

you restored me to life from among those who go down to the pit. [1]

[4] Sing praises to the LORD, O you his saints,

and give thanks to his holy name. [2]

[5] For his anger is but for a moment,

and his favor is for a lifetime. [3]

Weeping may tarry for the night,

but joy comes with the morning.

[6] As for me, I said in my prosperity,

“I shall never be moved.”

[7] By your favor, O LORD,

you made my mountain stand strong;

you hid your face;

I was dismayed.

8 To you, O LORD, I cry,

and to the Lord I plead for mercy:

[9] “What profit is there in my death, [4]

if I go down to the pit? [5]

Will the dust praise you?

Will it tell of your faithfulness?

10 Hear, O LORD, and be merciful to me!

O LORD, be my helper!”

[11] You have turned for me my mourning into dancing;

you have loosed my sackcloth

and clothed me with gladness,

[12] that my glory may sing your praise and not be silent.

O LORD my God, I will give thanks to you forever!

INTO YOUR HAND I COMMIT MY SPIRIT

31  TO THE CHOIRMASTER. A PSALM OF DAVID.

In you, O LORD, do I take refuge;

let me never be put to shame;

in your righteousness deliver me!

2 Incline your ear to me;

rescue me speedily!

Be a rock of refuge for me,

a strong fortress to save me!

3 For you are my rock and my fortress;

and for your name’s sake you lead me and guide me;

4 you take me out of the net they have hidden for me,

for you are my refuge.

[5] Into your hand I commit my spirit;

you have redeemed me, O LORD, faithful God.

[6] I hate [1] those who pay regard to worthless idols,

but I trust in the LORD.

[7] I will rejoice and be glad in your steadfast love,

because you have seen my affliction;

you have known the distress of my soul,

8 and you have not delivered me into the hand of the enemy;

you have set my feet in a broad place.

9 Be gracious to me, O LORD, for I am in distress;

my eye is wasted from grief;

my soul and my body also.

[10] For my life is spent with sorrow,

and my years with sighing;

my strength fails because of my iniquity,

and my bones waste away.

11 Because of all my adversaries I have become a reproach,

especially to my neighbors,

and an object of dread to my acquaintances;

those who see me in the street flee from me.

[12] I have been forgotten like one who is dead;

I have become like a broken vessel.

13 For I hear the whispering of many—

terror on every side!—

as they scheme together against me,

as they plot to take my life.

[14] But I trust in you, O LORD;

I say, “You are my God.”

[15] My times are in your hand;

rescue me from the hand of my enemies and from my persecutors!

[16] Make your face shine on your servant;

save me in your steadfast love!

17 O LORD, let me not be put to shame,

for I call upon you;

let the wicked be put to shame;

let them go silently to Sheol.

18 Let the lying lips be mute,

which speak insolently against the righteous

in pride and contempt.

[19] Oh, how abundant is your goodness,

which you have stored up for those who fear you

and worked for those who take refuge in you,

in the sight of the children of mankind!

20 In the cover of your presence you hide them

from the plots of men;

you store them in your shelter

from the strife of tongues.

[21] Blessed be the LORD,

for he has wondrously shown his steadfast love to me

when I was in a besieged city.

22 I had said in my alarm, [1]

“I am cut off from your sight.”

But you heard the voice of my pleas for mercy

when I cried to you for help.

[23] Love the LORD, all you his saints!

The LORD preserves the faithful

but abundantly repays the one who acts in pride.

24 Be strong, and let your heart take courage,

all you who wait for the LORD!

BLESSED ARE THE FORGIVEN

32  A MASKIL [2] OF DAVID.

Blessed is the one whose transgression is forgiven,

whose sin is covered.

[2] Blessed is the man against whom the LORD counts no iniquity,

and in whose spirit there is no deceit.

[3] For when I kept silent, my bones wasted away

through my groaning all day long.

[4] For day and night your hand was heavy upon me;

my strength was dried up [3] as by the heat of summer. Selah

[5] I acknowledged my sin to you,

and I did not cover my iniquity;

I said, “I will confess my transgressions to the LORD,”

and you forgave the iniquity of my sin. Selah

[6] Therefore let everyone who is godly

offer prayer to you at a time when you may be found;

surely in the rush of great waters,

they shall not reach him.

7 You are a hiding place for me;

you preserve me from trouble;

you surround me with shouts of deliverance. Selah

[8] I will instruct you and teach you in the way you should go;

I will counsel you with my eye upon you.

[9] Be not like a horse or a mule, without understanding,

which must be curbed with bit and bridle,

or it will not stay near you.

10 Many are the sorrows of the wicked,

but steadfast love surrounds the one who trusts in the LORD.

[11] Be glad in the LORD, and rejoice, O righteous,

and shout for joy, all you upright in heart!

THE STEADFAST LOVE OF THE LORD

33  Shout for joy in the LORD, O you righteous!

Praise befits the upright.

2 Give thanks to the LORD with the lyre;

make melody to him with the harp of ten strings!

[3] Sing to him a new song;

play skillfully on the strings, with loud shouts.

[4] For the word of the LORD is upright,

and all his work is done in faithfulness.

[5] He loves righteousness and justice;

the earth is full of the steadfast love of the LORD.

[6] By the word of the LORD the heavens were made,

and by the breath of his mouth all their host.

[7] He gathers the waters of the sea as a heap;

he puts the deeps in storehouses.

[8] Let all the earth fear the LORD;

let all the inhabitants of the world stand in awe of him!

9 For he spoke, and it came to be;

he commanded, and it stood firm.

[10] The LORD brings the counsel of the nations to nothing;

he frustrates the plans of the peoples.

[11] The counsel of the LORD stands forever,

the plans of his heart to all generations.

[12] Blessed is the nation whose God is the LORD,

the people whom he has chosen as his heritage!

[13] The LORD looks down from heaven;

he sees all the children of man;

14 from where he sits enthroned he looks out

on all the inhabitants of the earth,

[15] he who fashions the hearts of them all

and observes all their deeds.

16 The king is not saved by his great army;

a warrior is not delivered by his great strength.

17 The war horse is a false hope for salvation,

and by its great might it cannot rescue.

[18] Behold, the eye of the LORD is on those who fear him,

on those who hope in his steadfast love,

19 that he may deliver their soul from death

and keep them alive in famine.

[20] Our soul waits for the LORD;

he is our help and our shield.

21 For our heart is glad in him,

because we trust in his holy name.

[22] Let your steadfast love, O LORD, be upon us,

even as we hope in you.

TASTE AND SEE THAT THE LORD IS GOOD

34  [1] OF DAVID, WHEN HE CHANGED HIS BEHAVIOR BEFORE ABIMELECH, SO THAT HE DROVE HIM OUT, AND HE WENT AWAY.

[1] I will bless the LORD at all times;

his praise shall continually be in my mouth.

[2] My soul makes its boast in the LORD;

let the humble hear and be glad.

[3] Oh, magnify the LORD with me,

and let us exalt his name together!

[4] I sought the LORD, and he answered me

and delivered me from all my fears.

[5] Those who look to him are radiant,

and their faces shall never be ashamed.

[6] This poor man cried, and the LORD heard him

and saved him out of all his troubles.

[7] The angel of the LORD encamps

around those who fear him, and delivers them.

[8] Oh, taste and see that the LORD is good!

Blessed is the man who takes refuge in him!

9 Oh, fear the LORD, you his saints,

for those who fear him have no lack!

[10] The young lions suffer want and hunger;

but those who seek the LORD lack no good thing.

[11] Come, O children, listen to me;

I will teach you the fear of the LORD.

[12] What man is there who desires life

and loves many days, that he may see good?

13 Keep your tongue from evil

and your lips from speaking deceit.

14 Turn away from evil and do good;

seek peace and pursue it.

15 The eyes of the LORD are toward the righteous

and his ears toward their cry.

16 The face of the LORD is against those who do evil,

to cut off the memory of them from the earth.

[17] When the righteous cry for help, the LORD hears

and delivers them out of all their troubles.

18 The LORD is near to the brokenhearted

and saves the crushed in spirit.

19 Many are the afflictions of the righteous,

but the LORD delivers him out of them all.

[20] He keeps all his bones;

not one of them is broken.

21 Affliction will slay the wicked,

and those who hate the righteous will be condemned.

[22] The LORD redeems the life of his servants;

none of those who take refuge in him will be condemned.

GREAT IS THE LORD

35  OF DAVID.

Contend, O LORD, with those who contend with me;

fight against those who fight against me!

[2] Take hold of shield and buckler

and rise for my help!

[3] Draw the spear and javelin [1]

against my pursuers!

Say to my soul,

“I am your salvation!”

4 Let them be put to shame and dishonor

who seek after my life!

Let them be turned back and disappointed

who devise evil against me!

[5] Let them be like chaff before the wind,

with the angel of the LORD driving them away!

6 Let their way be dark and slippery,

with the angel of the LORD pursuing them!

[7] For without cause they hid their net for me;

without cause they dug a pit for my life. [2]

[8] Let destruction come upon him when he does not know it!

And let the net that he hid ensnare him;

let him fall into it—to his destruction!

9 Then my soul will rejoice in the LORD,

exulting in his salvation.

[10] All my bones shall say,

“O LORD, who is like you,

delivering the poor

from him who is too strong for him,

the poor and needy from him who robs him?”

[11] Malicious [1] witnesses rise up;

they ask me of things that I do not know.

[12] They repay me evil for good;

my soul is bereft. [2]

[13] But I, when they were sick—

I wore sackcloth;

I afflicted myself with fasting;

I prayed with head bowed [3] on my chest.

[14] I went about as though I grieved for my friend or my brother;

as one who laments his mother,

I bowed down in mourning.

15 But at my stumbling they rejoiced and gathered;

they gathered together against me;

wretches whom I did not know

tore at me without ceasing;

16 like profane mockers at a feast, [4]

they gnash at me with their teeth.

17 How long, O Lord, will you look on?

Rescue me from their destruction,

my precious life from the lions!

[18] I will thank you in the great congregation;

in the mighty throng I will praise you.

[19] Let not those rejoice over me

who are wrongfully my foes,

and let not those wink the eye

who hate me without cause.

[20] For they do not speak peace,

but against those who are quiet in the land

they devise words of deceit.

21 They open wide their mouths against me;

they say, “Aha, Aha!

Our eyes have seen it!”

22 You have seen, O LORD; be not silent!

O Lord, be not far from me!

23 Awake and rouse yourself for my vindication,

for my cause, my God and my Lord!

24 Vindicate me, O LORD, my God,

according to your righteousness,

and let them not rejoice over me!

25 Let them not say in their hearts,

“Aha, our heart’s desire!”

Let them not say, “We have swallowed him up.”

26 Let them be put to shame and disappointed altogether

who rejoice at my calamity!

Let them be clothed with shame and dishonor

who magnify themselves against me!

[27] Let those who delight in my righteousness

shout for joy and be glad

and say evermore,

“Great is the LORD,

who delights in the welfare of his servant!”

[28] Then my tongue shall tell of your righteousness

and of your praise all the day long.

HOW PRECIOUS IS YOUR STEADFAST LOVE

36  TO THE CHOIRMASTER. OF DAVID, THE SERVANT OF THE LORD.

Transgression speaks to the wicked

deep in his heart; [1]

there is no fear of God

before his eyes.

2 For he flatters himself in his own eyes

that his iniquity cannot be found out and hated.

[3] The words of his mouth are trouble and deceit;

he has ceased to act wisely and do good.

[4] He plots trouble while on his bed;

he sets himself in a way that is not good;

he does not reject evil.

[5] Your steadfast love, O LORD, extends to the heavens,

your faithfulness to the clouds.

[6] Your righteousness is like the mountains of God;

your judgments are like the great deep;

man and beast you save, O LORD.

[7] How precious is your steadfast love, O God!

The children of mankind take refuge in the shadow of your wings.

[8] They feast on the abundance of your house,

and you give them drink from the river of your delights.

[9] For with you is the fountain of life;

in your light do we see light.

[10] Oh, continue your steadfast love to those who know you,

and your righteousness to the upright of heart!

11 Let not the foot of arrogance come upon me,

nor the hand of the wicked drive me away.

12 There the evildoers lie fallen;

they are thrust down, unable to rise.

HE WILL NOT FORSAKE HIS SAINTS

37  [1] OF DAVID.

Fret not yourself because of evildoers;

be not envious of wrongdoers!

[2] For they will soon fade like the grass

and wither like the green herb.

[3] Trust in the LORD, and do good;

dwell in the land and befriend faithfulness. [2]

4 Delight yourself in the LORD,

and he will give you the desires of your heart.

5 Commit your way to the LORD;

trust in him, and he will act.

6 He will bring forth your righteousness as the light,

and your justice as the noonday.

7 Be still before the LORD and wait patiently for him;

fret not yourself over the one who prospers in his way,

over the man who carries out evil devices!

[8] Refrain from anger, and forsake wrath!

Fret not yourself; it tends only to evil.

[9] For the evildoers shall be cut off,

but those who wait for the LORD shall inherit the land.

[10] In just a little while, the wicked will be no more;

though you look carefully at his place, he will not be there.

[11] But the meek shall inherit the land

and delight themselves in abundant peace.

12 The wicked plots against the righteous

and gnashes his teeth at him,

[13] but the Lord laughs at the wicked,

for he sees that his day is coming.

14 The wicked draw the sword and bend their bows

to bring down the poor and needy,

to slay those whose way is upright;

[15] their sword shall enter their own heart,

and their bows shall be broken.

16 Better is the little that the righteous has

than the abundance of many wicked.

17 For the arms of the wicked shall be broken,

but the LORD upholds the righteous.

18 The LORD knows the days of the blameless,

and their heritage will remain forever;

19 they are not put to shame in evil times;

in the days of famine they have abundance.

20 But the wicked will perish;

the enemies of the LORD are like the glory of the pastures;

they vanish—like smoke they vanish away.

[21] The wicked borrows but does not pay back,

but the righteous is generous and gives;

22 for those blessed by the LORD [1] shall inherit the land,

but those cursed by him shall be cut off.

23 The steps of a man are established by the LORD,

when he delights in his way;

[24] though he fall, he shall not be cast headlong,

for the LORD upholds his hand.

[25] I have been young, and now am old,

yet I have not seen the righteous forsaken

or his children begging for bread.

[26] He is ever lending generously,

and his children become a blessing.

27 Turn away from evil and do good;

so shall you dwell forever.

28 For the LORD loves justice;

he will not forsake his saints.

They are preserved forever,

but the children of the wicked shall be cut off.

29 The righteous shall inherit the land

and dwell upon it forever.

[30] The mouth of the righteous utters wisdom,

and his tongue speaks justice.

[31] The law of his God is in his heart;

his steps do not slip.

32 The wicked watches for the righteous

and seeks to put him to death.

[33] The LORD will not abandon him to his power

or let him be condemned when he is brought to trial.

34 Wait for the LORD and keep his way,

and he will exalt you to inherit the land;

you will look on when the wicked are cut off.

[35] I have seen a wicked, ruthless man,

spreading himself like a green laurel tree. [1]

36 But he passed away, [2] and behold, he was no more;

though I sought him, he could not be found.

[37] Mark the blameless and behold the upright,

for there is a future for the man of peace.

38 But transgressors shall be altogether destroyed;

the future of the wicked shall be cut off.

39 The salvation of the righteous is from the LORD;

he is their stronghold in the time of trouble.

40 The LORD helps them and delivers them;

he delivers them from the wicked and saves them,

because they take refuge in him.

DO NOT FORSAKE ME, O LORD

38  A PSALM OF DAVID, FOR THE MEMORIAL OFFERING.

O LORD, rebuke me not in your anger,

nor discipline me in your wrath!

[2] For your arrows have sunk into me,

and your hand has come down on me.

[3] There is no soundness in my flesh

because of your indignation;

there is no health in my bones

because of my sin.

4 For my iniquities have gone over my head;

like a heavy burden, they are too heavy for me.

[5] My wounds stink and fester

because of my foolishness,

6 I am utterly bowed down and prostrate;

all the day I go about mourning.

7 For my sides are filled with burning,

and there is no soundness in my flesh.

8 I am feeble and crushed;

I groan because of the tumult of my heart.

9 O Lord, all my longing is before you;

my sighing is not hidden from you.

[10] My heart throbs; my strength fails me,

and the light of my eyes—it also has gone from me.

[11] My friends and companions stand aloof from my plague,

and my nearest kin stand far off.

[12] Those who seek my life lay their snares;

those who seek my hurt speak of ruin

and meditate treachery all day long.

[13] But I am like a deaf man; I do not hear,

like a mute man who does not open his mouth.

14 I have become like a man who does not hear,

and in whose mouth are no rebukes.

[15] But for you, O LORD, do I wait;

it is you, O Lord my God, who will answer.

[16] For I said, “Only let them not rejoice over me,

who boast against me when my foot slips!”

17 For I am ready to fall,

and my pain is ever before me.

18 I confess my iniquity;

I am sorry for my sin.

19 But my foes are vigorous, they are mighty,

and many are those who hate me wrongfully.

20 Those who render me evil for good

accuse me because I follow after good.

[21] Do not forsake me, O LORD!

O my God, be not far from me!

[22] Make haste to help me,

O Lord, my salvation!

WHAT IS THE MEASURE OF MY DAYS?

39  TO THE CHOIRMASTER: TO JEDUTHUN. A PSALM OF DAVID.

I said, “I will guard my ways,

that I may not sin with my tongue;

I will guard my mouth with a muzzle,

so long as the wicked are in my presence.”

[2] I was mute and silent;

I held my peace to no avail,

and my distress grew worse.

3 My heart became hot within me.

As I mused, the fire burned;

then I spoke with my tongue:

[4] “O LORD, make me know my end

and what is the measure of my days;

let me know how fleeting I am!

5 Behold, you have made my days a few handbreadths,

and my lifetime is as nothing before you.

Surely all mankind stands as a mere breath! Selah

[6] Surely a man goes about as a shadow!

Surely for nothing [1] they are in turmoil;

man heaps up wealth and does not know who will gather!

[7] “And now, O Lord, for what do I wait?

My hope is in you.

[8] Deliver me from all my transgressions.

Do not make me the scorn of the fool!

9 I am mute; I do not open my mouth,

for it is you who have done it.

[10] Remove your stroke from me;

I am spent by the hostility of your hand.

11 When you discipline a man

with rebukes for sin,

you consume like a moth what is dear to him;

surely all mankind is a mere breath! Selah

[12] “Hear my prayer, O LORD,

and give ear to my cry;

hold not your peace at my tears!

For I am a sojourner with you,

a guest, like all my fathers.

[13] Look away from me, that I may smile again,

before I depart and am no more!”

MY HELP AND MY DELIVERER

40  TO THE CHOIRMASTER. A PSALM OF DAVID.

I waited patiently for the LORD;

he inclined to me and heard my cry.

[2] He drew me up from the pit of destruction,

out of the miry bog,

and set my feet upon a rock,

making my steps secure.

[3] He put a new song in my mouth,

a song of praise to our God.

Many will see and fear,

and put their trust in the LORD.

[4] Blessed is the man who makes

the LORD his trust,

who does not turn to the proud,

to those who go astray after a lie!

5 You have multiplied, O LORD my God,

your wondrous deeds and your thoughts toward us;

none can compare with you!

I will proclaim and tell of them,

yet they are more than can be told.

[6] In sacrifice and offering you have not delighted,

but you have given me an open ear. [1]

Burnt offering and sin offering

you have not required.

[7] Then I said, “Behold, I have come;

in the scroll of the book it is written of me:

[8] I delight to do your will, O my God;

your law is within my heart.”

[9] I have told the glad news of deliverance [2]

in the great congregation;

behold, I have not restrained my lips,

as you know, O LORD.

10 I have not hidden your deliverance within my heart;

I have spoken of your faithfulness and your salvation;

I have not concealed your steadfast love and your faithfulness

from the great congregation.

[11] As for you, O LORD, you will not restrain

your mercy from me;

your steadfast love and your faithfulness will

ever preserve me!

[12] For evils have encompassed me

beyond number;

my iniquities have overtaken me,

and I cannot see;

they are more than the hairs of my head;

my heart fails me.

[13] Be pleased, O LORD, to deliver me!

O LORD, make haste to help me!

[14] Let those be put to shame and disappointed altogether

who seek to snatch away my life;

let those be turned back and brought to dishonor

who delight in my hurt!

15 Let those be appalled because of their shame

who say to me, “Aha, Aha!”

[16] But may all who seek you

rejoice and be glad in you;

may those who love your salvation

say continually, “Great is the LORD!”

[17] As for me, I am poor and needy,

but the Lord takes thought for me.

You are my help and my deliverer;

do not delay, O my God!

O LORD, BE GRACIOUS TO ME

41  TO THE CHOIRMASTER. A PSALM OF DAVID.

Blessed is the one who considers the poor! [1]

In the day of trouble the LORD delivers him;

[2] the LORD protects him and keeps him alive;

he is called blessed in the land;

you do not give him up to the will of his enemies.

3 The LORD sustains him on his sickbed;

in his illness you restore him to full health. [1]

[4] As for me, I said, “O LORD, be gracious to me;

heal me, [2] for I have sinned against you!”

5 My enemies say of me in malice,

“When will he die, and his name perish?”

[6] And when one comes to see me, he utters empty words,

while his heart gathers iniquity;

when he goes out, he tells it abroad.

7 All who hate me whisper together about me;

they imagine the worst for me. [3]

8 They say, “A deadly thing is poured out [4] on him;

he will not rise again from where he lies.”

[9] Even my close friend in whom I trusted,

who ate my bread, has lifted his heel against me.

10 But you, O LORD, be gracious to me,

and raise me up, that I may repay them!

[11] By this I know that you delight in me:

my enemy will not shout in triumph over me.

[12] But you have upheld me because of my integrity,

and set me in your presence forever.

[13] Blessed be the LORD, the God of Israel,

from everlasting to everlasting!

Amen and Amen.

BOOK TWO

WHY ARE YOU CAST DOWN, O MY SOUL?

42  TO THE CHOIRMASTER. A MASKIL [5] OF THE SONS OF KORAH.

As a deer pants for flowing streams,

so pants my soul for you, O God.

[2] My soul thirsts for God,

for the living God.

When shall I come and appear before God? [6]

3 My tears have been my food

day and night,

while they say to me all the day long,

“Where is your God?”

[4] These things I remember,

as I pour out my soul:

how I would go with the throng

and lead them in procession to the house of God

with glad shouts and songs of praise,

a multitude keeping festival.

[5] Why are you cast down, O my soul,

and why are you in turmoil within me?

Hope in God; for I shall again praise him,

my salvation [1] [6] and my God.

My soul is cast down within me;

therefore I remember you

from the land of Jordan and of Hermon,

from Mount Mizar.

[7] Deep calls to deep

at the roar of your waterfalls;

all your breakers and your waves

have gone over me.

[8] By day the LORD commands his steadfast love,

and at night his song is with me,

a prayer to the God of my life.

9 I say to God, my rock:

“Why have you forgotten me?

Why do I go mourning

because of the oppression of the enemy?”

10 As with a deadly wound in my bones,

my adversaries taunt me,

while they say to me all the day long,

“Where is your God?”

[11] Why are you cast down, O my soul,

and why are you in turmoil within me?

Hope in God; for I shall again praise him,

my salvation and my God.

SEND OUT YOUR LIGHT AND YOUR TRUTH

43  Vindicate me, O God, and defend my cause

against an ungodly people,

from the deceitful and unjust man

deliver me!

2 For you are the God in whom I take refuge;

why have you rejected me?

Why do I go about mourning

because of the oppression of the enemy?

[3] Send out your light and your truth;

let them lead me;

let them bring me to your holy hill

and to your dwelling!

4 Then I will go to the altar of God,

to God my exceeding joy,

and I will praise you with the lyre,

O God, my God.

[5] Why are you cast down, O my soul,

and why are you in turmoil within me?

Hope in God; for I shall again praise him,

my salvation and my God.

COME TO OUR HELP

44  TO THE CHOIRMASTER. A MASKIL [1] OF THE SONS OF KORAH.

O God, we have heard with our ears,

our fathers have told us,

what deeds you performed in their days,

in the days of old:

[2] you with your own hand drove out the nations,

but them you planted;

you afflicted the peoples,

but them you set free;

[3] for not by their own sword did they win the land,

nor did their own arm save them,

but your right hand and your arm,

and the light of your face,

for you delighted in them.

[4] You are my King, O God;

ordain salvation for Jacob!

5 Through you we push down our foes;

through your name we tread down those who rise up against us.

[6] For not in my bow do I trust,

nor can my sword save me.

7 But you have saved us from our foes

and have put to shame those who hate us.

8 In God we have boasted continually,

and we will give thanks to your name forever. Selah

[9] But you have rejected us and disgraced us

and have not gone out with our armies.

10 You have made us turn back from the foe,

and those who hate us have gotten spoil.

11 You have made us like sheep for slaughter

and have scattered us among the nations.

[12] You have sold your people for a trifle,

demanding no high price for them.

13 You have made us the taunt of our neighbors,

the derision and scorn of those around us.

14 You have made us a byword among the nations,

a laughingstock [1] among the peoples.

15 All day long my disgrace is before me,

and shame has covered my face

16 at the sound of the taunter and reviler,

at the sight of the enemy and the avenger.

[17] All this has come upon us,

though we have not forgotten you,

and we have not been false to your covenant.

18 Our heart has not turned back,

nor have our steps departed from your way;

[19] yet you have broken us in the place of jackals

and covered us with the shadow of death.

20 If we had forgotten the name of our God

or spread out our hands to a foreign god,

21 would not God discover this?

For he knows the secrets of the heart.

[22] Yet for your sake we are killed all the day long;

we are regarded as sheep to be slaughtered.

[23] Awake! Why are you sleeping, O Lord?

Rouse yourself! Do not reject us forever!

[24] Why do you hide your face?

Why do you forget our affliction and oppression?

[25] For our soul is bowed down to the dust;

our belly clings to the ground.

[26] Rise up; come to our help!

Redeem us for the sake of your steadfast love!

YOUR THRONE, O GOD, IS FOREVER

45  TO THE CHOIRMASTER: ACCORDING TO LILIES. A MASKIL [1] OF THE SONS OF KORAH; A LOVE SONG.

My heart overflows with a pleasing theme;

I address my verses to the king;

my tongue is like the pen of a ready scribe.

[2] You are the most handsome of the sons of men;

grace is poured upon your lips;

therefore God has blessed you forever.

[3] Gird your sword on your thigh, O mighty one,

in your splendor and majesty!

[4] In your majesty ride out victoriously

for the cause of truth and meekness and righteousness;

let your right hand teach you awesome deeds!

5 Your arrows are sharp

in the heart of the king’s enemies;

the peoples fall under you.

[6] Your throne, O God, is forever and ever.

The scepter of your kingdom is a scepter of uprightness;

[7] you have loved righteousness and hated wickedness.

Therefore God, your God, has anointed you

with the oil of gladness beyond your companions;

[8] your robes are all fragrant with myrrh and aloes and cassia.

From ivory palaces stringed instruments make you glad;

9 daughters of kings are among your ladies of honor;

at your right hand stands the queen in gold of Ophir.

[10] Hear, O daughter, and consider, and incline your ear:

forget your people and your father’s house,

11 and the king will desire your beauty.

Since he is your lord, bow to him.

12 The people [1] of Tyre will seek your favor with gifts,

the richest of the people. [2]

13 All glorious is the princess in her chamber, with robes interwoven with gold.

14 In many-colored robes she is led to the king,

with her virgin companions following behind her.

15 With joy and gladness they are led along

as they enter the palace of the king.

[16] In place of your fathers shall be your sons;

you will make them princes in all the earth.

[17] I will cause your name to be remembered in all generations;

therefore nations will praise you forever and ever.

GOD IS OUR FORTRESS

46  TO THE CHOIRMASTER. OF THE SONS OF KORAH. ACCORDING TO ALAMOTH. [3] A SONG.

God is our refuge and strength,

a very present [4] help in trouble.

[2] Therefore we will not fear though the earth gives way,

though the mountains be moved into the heart of the sea,

3 though its waters roar and foam,

though the mountains tremble at its swelling. Selah

[4] There is a river whose streams make glad the city of God,

the holy habitation of the Most High.

[5] God is in the midst of her; she shall not be moved;

God will help her when morning dawns.

[6] The nations rage, the kingdoms totter;

he utters his voice, the earth melts.

[7] The LORD of hosts is with us;

the God of Jacob is our fortress. Selah

[8] Come, behold the works of the LORD,

how he has brought desolations on the earth.

9 He makes wars cease to the end of the earth;

he breaks the bow and shatters the spear;

he burns the chariots with fire.

[10] “Be still, and know that I am God.

I will be exalted among the nations,

I will be exalted in the earth!”

11 The LORD of hosts is with us;

the God of Jacob is our fortress. Selah

GOD IS KING OVER ALL THE EARTH

47  TO THE CHOIRMASTER. A PSALM OF THE SONS OF KORAH.

Clap your hands, all peoples!

Shout to God with loud songs of joy!

[2] For the LORD, the Most High, is to be feared,

a great king over all the earth.

[3] He subdued peoples under us,

and nations under our feet.

[4] He chose our heritage for us,

the pride of Jacob whom he loves. Selah

[5] God has gone up with a shout,

the LORD with the sound of a trumpet.

[6] Sing praises to God, sing praises!

Sing praises to our King, sing praises!

7 For God is the King of all the earth;

sing praises with a psalm! [1]

8 God reigns over the nations;

God sits on his holy throne.

[9] The princes of the peoples gather

as the people of the God of Abraham.

For the shields of the earth belong to God;

he is highly exalted!

ZION, THE CITY OF OUR GOD

48  A SONG. A PSALM OF THE SONS OF KORAH.

Great is the LORD and greatly to be praised

in the city of our God!

His holy mountain, [2] beautiful in elevation,

is the joy of all the earth,

Mount Zion, in the far north,

the city of the great King.

3 Within her citadels God

has made himself known as a fortress.

[4] For behold, the kings assembled;

they came on together.

[5] As soon as they saw it, they were astounded;

they were in panic; they took to flight.

6 Trembling took hold of them there,

anguish as of a woman in labor.

[7] By the east wind you shattered

the ships of Tarshish.

[8] As we have heard, so have we seen

in the city of the LORD of hosts,

in the city of our God,

which God will establish forever. Selah

[9] We have thought on your steadfast love, O God,

in the midst of your temple.

10 As your name, O God,

so your praise reaches to the ends of the earth.

Your right hand is filled with righteousness.

11 Let Mount Zion be glad!

Let the daughters of Judah rejoice

because of your judgments!

[12] Walk about Zion, go around her,

number her towers,

13 consider well her ramparts,

go through her citadels,

that you may tell the next generation

[14] that this is God,

our God forever and ever.

He will guide us forever. [1]

WHY SHOULD I FEAR IN TIMES OF TROUBLE?

49  TO THE CHOIRMASTER. A PSALM OF THE SONS OF KORAH.

Hear this, all peoples!

Give ear, all inhabitants of the world,

[2] both low and high,

rich and poor together!

[3] My mouth shall speak wisdom;

the meditation of my heart shall be understanding.

[4] I will incline my ear to a proverb;

I will solve my riddle to the music of the lyre.

[5] Why should I fear in times of trouble,

when the iniquity of those who cheat me surrounds me,

[6] those who trust in their wealth

and boast of the abundance of their riches?

[7] Truly no man can ransom another,

or give to God the price of his life,

8 for the ransom of their life is costly

and can never suffice,

9 that he should live on forever

and never see the pit.

[10] For he sees that even the wise die;

the fool and the stupid alike must perish

and leave their wealth to others.

[11] Their graves are their homes forever, [1]

their dwelling places to all generations,

though they called lands by their own names.

[12] Man in his pomp will not remain;

he is like the beasts that perish.

[13] This is the path of those who have foolish confidence;

yet after them people approve of their boasts. [2] Selah

[14] Like sheep they are appointed for Sheol;

death shall be their shepherd,

and the upright shall rule over them in the morning.

Their form shall be consumed in Sheol, with no place to dwell.

[15] But God will ransom my soul from the power of Sheol,

for he will receive me. Selah

16 Be not afraid when a man becomes rich,

when the glory of his house increases.

[17] For when he dies he will carry nothing away;

his glory will not go down after him.

18 For though, while he lives, he counts himself blessed

—and though you get praise when you do well for yourself—

19 his soul will go to the generation of his fathers,

who will never again see light.

20 Man in his pomp yet without understanding is like the beasts that perish.

GOD HIMSELF IS JUDGE

50  A PSALM OF ASAPH.

The Mighty One, God the LORD,

speaks and summons the earth

from the rising of the sun to its setting.

[2] Out of Zion, the perfection of beauty,

God shines forth.

[3] Our God comes; he does not keep silence; [1]

before him is a devouring fire,

around him a mighty tempest.

4 He calls to the heavens above

and to the earth, that he may judge his people:

[5] “Gather to me my faithful ones,

who made a covenant with me by sacrifice!”

[6] The heavens declare his righteousness,

for God himself is judge! Selah

[7] “Hear, O my people, and I will speak;

O Israel, I will testify against you.

I am God, your God.

[8] Not for your sacrifices do I rebuke you;

your burnt offerings are continually before me.

[9] I will not accept a bull from your house

or goats from your folds.

[10] For every beast of the forest is mine,

the cattle on a thousand hills.

11 I know all the birds of the hills,

and all that moves in the field is mine.

12 “If I were hungry, I would not tell you,

for the world and its fullness are mine.

[13] Do I eat the flesh of bulls

or drink the blood of goats?

[14] Offer to God a sacrifice of thanksgiving, [1]

and perform your vows to the Most High,

15 and call upon me in the day of trouble;

I will deliver you, and you shall glorify me.”

[16] But to the wicked God says:

“What right have you to recite my statutes

or take my covenant on your lips?

[17] For you hate discipline,

and you cast my words behind you.

[18] If you see a thief, you are pleased with him,

and you keep company with adulterers.

[19] “You give your mouth free rein for evil,

and your tongue frames deceit.

20 You sit and speak against your brother;

you slander your own mother’s son.

[21] These things you have done, and I have been silent;

you thought that I [2] was one like yourself.

But now I rebuke you and lay the charge before you.

[22] “Mark this, then, you who forget God,

lest I tear you apart, and there be none to deliver!

23 The one who offers thanksgiving as his sacrifice glorifies me;

to one who orders his way rightly

I will show the salvation of God!”

CREATE IN ME A CLEAN HEART, O GOD

51  TO THE CHOIRMASTER. A PSALM OF DAVID, WHEN NATHAN THE PROPHET WENT TO HIM, AFTER HE HAD GONE IN TO BATHSHEBA.

[1] Have mercy on me, [3] O God,

according to your steadfast love;

according to your abundant mercy

blot out my transgressions.

[2] Wash me thoroughly from my iniquity,

and cleanse me from my sin!

3 For I know my transgressions,

and my sin is ever before me.

[4] Against you, you only, have I sinned

and done what is evil in your sight,

so that you may be justified in your words

and blameless in your judgment.

[5] Behold, I was brought forth in iniquity,

and in sin did my mother conceive me.

[6] Behold, you delight in truth in the inward being,

and you teach me wisdom in the secret heart.

[7] Purge me with hyssop, and I shall be clean;

wash me, and I shall be whiter than snow.

HUMAN DEPRAVITY

A common point of debate among theologians focuses on the question, are human beings basically good or basically evil? The hinge upon which the argument turns is the word basically. It is a virtual universal consensus that nobody is perfect. We accept the maxim “To err is human.”

The Bible says that “all have sinned and fall short of the glory of God” (Romans 3:23). Despite this verdict on human shortcomings, the idea persists in our humanistically dominated culture that sin is something peripheral or tangential to our nature. Indeed, we are flawed by sin. Our moral records exhibit blemishes. But somehow we think that our evil deeds reside at the rim or edge of our character and never penetrate to the core. Basically, it is assumed, people are inherently good. But if we lift our gaze to the ultimate standard of goodness—the holy character of God—we realize that what appears to be a basic goodness on an earthly level is corrupt to the core.

The Bible teaches the total depravity of the human race. Total depravity means radical corruption. We must be careful to note the difference between total depravity and utter depravity. To be utterly depraved is to be as wicked as one could possibly be. Hitler was extremely depraved, but he could have been worse than he was. I am a sinner. Yet I could sin more often and more severely than I actually do. I am not utterly depraved, but I am totally depraved. For total depravity means that I and everyone else are depraved or corrupt in the totality of our being. There is no part of us that is left untouched by sin. Our minds, our wills, and our bodies are affected by evil. We speak sinful words, do sinful deeds, have impure thoughts. Our very bodies suffer from the ravages of sin.

Perhaps radical corruption is a better term to describe our fallen condition than “total depravity.” I am using the word radical not so much to mean “extreme,” but to lean more heavily on its original meaning. Radical comes from the Latin word for “root” or “core.” Our problem with sin is that it is rooted in the core of our being. It permeates our hearts. It is because sin is at our core and not merely at the exterior of our lives that the Bible says:

None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one. (Romans 3:10-12)

It is because of this condition that the verdict of Scripture is heard: we are “dead in…trespasses and sins” (Ephesians 2:1); we are “sold under sin” (Romans 7:14); we are “captive to the law of sin” (Romans 7:23) and are “by nature children of wrath” (Ephesians 2:3). Only by the quickening power of the Holy Spirit may we be brought out of this state of spiritual death. It is God who makes us alive as we become His craftsmanship (Ephesians 2:1-10).

8 Let me hear joy and gladness;

let the bones that you have broken rejoice.

9 Hide your face from my sins,

and blot out all my iniquities.

[10] Create in me a clean heart, O God,

and renew a right [1] spirit within me.

[11] Cast me not away from your presence,

and take not your Holy Spirit from me.

[12] Restore to me the joy of your salvation,

and uphold me with a willing spirit.

[13] Then I will teach transgressors your ways,

and sinners will return to you.

[14] Deliver me from bloodguiltiness, O God,

O God of my salvation,

and my tongue will sing aloud of your righteousness.

15 O Lord, open my lips,

and my mouth will declare your praise.

[16] For you will not delight in sacrifice, or I would give it;

you will not be pleased with a burnt offering.

17 The sacrifices of God are a broken spirit;

a broken and contrite heart, O God, you will not despise.

[18] Do good to Zion in your good pleasure;

build up the walls of Jerusalem;

[19] then will you delight in right sacrifices,

in burnt offerings and whole burnt offerings;

then bulls will be offered on your altar.

THE STEADFAST LOVE OF GOD ENDURES

52  TO THE CHOIRMASTER. A MASKIL [2] OF DAVID, WHEN DOEG, THE EDOMITE, CAME AND TOLD SAUL, “DAVID HAS COME TO THE HOUSE OF AHIMELECH.”

[1] Why do you boast of evil, O mighty man?

The steadfast love of God endures all the day.

2 Your tongue plots destruction,

like a sharp razor, you worker of deceit.

3 You love evil more than good,

and lying more than speaking what is right. Selah

[4] You love all words that devour,

O deceitful tongue.

5 But God will break you down forever;

he will snatch and tear you from your tent;

he will uproot you from the land of the living. Selah

[6] The righteous shall see and fear,

and shall laugh at him, saying,

[7] “See the man who would not make

God his refuge,

but trusted in the abundance of his riches

and sought refuge in his own destruction!” [1]

[8] But I am like a green olive tree

in the house of God.

I trust in the steadfast love of God

forever and ever.

[9] I will thank you forever,

because you have done it.

I will wait for your name, for it is good,

in the presence of the godly.

THERE IS NONE WHO DOES GOOD

53  TO THE CHOIRMASTER: ACCORDING TO MAHALATH. A MASKIL [2] OF DAVID.

The fool says in his heart, “There is no God.”

They are corrupt, doing abominable iniquity;

there is none who does good.

2 God looks down from heaven

on the children of man

to see if there are any who understand, [3]

who seek after God.

3 They have all fallen away;

together they have become corrupt;

there is none who does good,

not even one.

4 Have those who work evil no knowledge,

who eat up my people as they eat bread,

and do not call upon God?

[5] There they are, in great terror,

where there is no terror!

For God scatters the bones of him who encamps against you;

you put them to shame, for God has rejected them.

[6] Oh, that salvation for Israel would come out of Zion!

When God restores the fortunes of his people,

let Jacob rejoice, let Israel be glad.

THE LORD UPHOLDS MY LIFE

54  TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS. A MASKIL [1] OF DAVID, WHEN THE ZIPHITES WENT AND TOLD SAUL, “IS NOT DAVID HIDING AMONG US?”

[1] O God, save me by your name,

and vindicate me by your might.

2 O God, hear my prayer;

give ear to the words of my mouth.

[3] For strangers [2] have risen against me;

ruthless men seek my life;

they do not set God before themselves. Selah

[4] Behold, God is my helper;

the Lord is the upholder of my life.

[5] He will return the evil to my enemies;

in your faithfulness put an end to them.

[6] With a freewill offering I will sacrifice to you;

I will give thanks to your name, O LORD, for it is good.

7 For he has delivered me from every trouble,

and my eye has looked in triumph on my enemies.

CAST YOUR BURDEN ON THE LORD

55  TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS. A MASKIL [3] OF DAVID.

Give ear to my prayer, O God,

and hide not yourself from my plea for mercy!

2 Attend to me, and answer me;

I am restless in my complaint and I moan,

[3] because of the noise of the enemy,

because of the oppression of the wicked.

For they drop trouble upon me,

and in anger they bear a grudge against me.

4 My heart is in anguish within me;

the terrors of death have fallen upon me.

5 Fear and trembling come upon me,

and horror overwhelms me.

[6] And I say, “Oh, that I had wings like a dove!

I would fly away and be at rest;

7 yes, I would wander far away;

I would lodge in the wilderness; Selah

8 I would hurry to find a shelter

from the raging wind and tempest.”

[9] Destroy, O Lord, divide their tongues;

for I see violence and strife in the city.

[10] Day and night they go around it

on its walls,

and iniquity and trouble are within it;

[11] ruin is in its midst;

oppression and fraud

do not depart from its marketplace.

[12] For it is not an enemy who taunts me—

then I could bear it;

it is not an adversary who deals insolently with me—

then I could hide from him.

[13] But it is you, a man, my equal,

my companion, my familiar friend.

[14] We used to take sweet counsel together;

within God’s house we walked in the throng.

[15] Let death steal over them;

let them go down to Sheol alive;

for evil is in their dwelling place and in their heart.

[16] But I call to God,

and the LORD will save me.

17 Evening and morning and at noon

I utter my complaint and moan,

and he hears my voice.

[18] He redeems my soul in safety

from the battle that I wage,

for many are arrayed against me.

[19] God will give ear and humble them,

he who is enthroned from of old, Selah

because they do not change

and do not fear God.

[20] My companion [1] stretched out his hand against his friends;

he violated his covenant.

[21] His speech was smooth as butter,

yet war was in his heart;

his words were softer than oil,

yet they were drawn swords.

[22] Cast your burden on the LORD,

and he will sustain you;

he will never permit

the righteous to be moved.

[23] But you, O God, will cast them down

into the pit of destruction;

men of blood and treachery

shall not live out half their days.

But I will trust in you.

IN GOD I TRUST

56  TO THE CHOIRMASTER: ACCORDING TO THE DOVE ON FAR-OFF TEREBINTHS. A MIKTAM [2] OF DAVID, WHEN THE PHILISTINES SEIZED HIM IN GATH.

[1] Be gracious to me, O God, for man tramples on me;

all day long an attacker oppresses me;

[2] my enemies trample on me all day long,

for many attack me proudly.

[3] When I am afraid,

I put my trust in you.

[4] In God, whose word I praise,

in God I trust; I shall not be afraid.

What can flesh do to me?

[5] All day long they injure my cause; [3]

all their thoughts are against me for evil.

[6] They stir up strife, they lurk;

they watch my steps,

as they have waited for my life.

[7] For their crime will they escape?

In wrath cast down the peoples, O God!

[8] You have kept count of my tossings; [1]

put my tears in your bottle.

Are they not in your book?

[9] Then my enemies will turn back

in the day when I call.

This I know, that [2] God is for me.

[10] In God, whose word I praise,

in the LORD, whose word I praise,

[11] in God I trust; I shall not be afraid.

What can man do to me?

[12] I must perform my vows to you, O God;

I will render thank offerings to you.

[13] For you have delivered my soul from death,

yes, my feet from falling,

that I may walk before God

in the light of life.

LET YOUR GLORY BE OVER ALL THE EARTH

57  TO THE CHOIRMASTER: ACCORDING TO DO NOT DESTROY. A MIKTAM [3] OF DAVID, WHEN HE FLED FROM SAUL, IN THE CAVE.

[1] Be merciful to me, O God, be merciful to me,

for in you my soul takes refuge;

in the shadow of your wings I will take refuge,

till the storms of destruction pass by.

[2] I cry out to God Most High,

to God who fulfills his purpose for me.

[3] He will send from heaven and save me;

he will put to shame him who tramples on me. Selah

God will send out his steadfast love and his faithfulness!

[4] My soul is in the midst of lions;

I lie down amid fiery beasts—

the children of man, whose teeth are spears and arrows,

whose tongues are sharp swords.

[5] Be exalted, O God, above the heavens!

Let your glory be over all the earth!

[6] They set a net for my steps;

my soul was bowed down.

They dug a pit in my way,

but they have fallen into it themselves. Selah

[7] My heart is steadfast, O God,

my heart is steadfast!

I will sing and make melody!

[8] Awake, my glory! [1]

Awake, O harp and lyre!

I will awake the dawn!

[9] I will give thanks to you, O Lord, among the peoples;

I will sing praises to you among the nations.

[10] For your steadfast love is great to the heavens,

your faithfulness to the clouds.

[11] Be exalted, O God, above the heavens!

Let your glory be over all the earth!

GOD WHO JUDGES THE EARTH

58  TO THE CHOIRMASTER: ACCORDING TO DO NOT DESTROY. A MIKTAM [2] OF DAVID.

Do you indeed decree what is right, you gods? [3]

Do you judge the children of man uprightly?

2 No, in your hearts you devise wrongs;

your hands deal out violence on earth.

[3] The wicked are estranged from the womb;

they go astray from birth, speaking lies.

[4] They have venom like the venom of a serpent,

like the deaf adder that stops its ear,

[5] so that it does not hear the voice of charmers

or of the cunning enchanter.

[6] O God, break the teeth in their mouths;

tear out the fangs of the young lions, O LORD!

[7] Let them vanish like water that runs away;

when he aims his arrows, let them be blunted.

8 Let them be like the snail that dissolves into slime,

like the stillborn child who never sees the sun.

9 Sooner than your pots can feel the heat of thorns,

whether green or ablaze, may he sweep them away! [1]

[10] The righteous will rejoice when he sees the vengeance;

he will bathe his feet in the blood of the wicked.

[11] Mankind will say, “Surely there is a reward for the righteous;

surely there is a God who judges on earth.”

DELIVER ME FROM MY ENEMIES

59  TO THE CHOIRMASTER: ACCORDING TO DO NOT DESTROY. A MIKTAM [2] OF DAVID, WHEN SAUL SENT MEN TO WATCH HIS HOUSE IN ORDER TO KILL HIM.

[1] Deliver me from my enemies, O my God;

protect me from those who rise up against me;

2 deliver me from those who work evil,

and save me from bloodthirsty men.

[3] For behold, they lie in wait for my life;

fierce men stir up strife against me.

For no transgression or sin of mine, O LORD,

4 for no fault of mine, they run and make ready.

Awake, come to meet me, and see!

[5] You, LORD God of hosts, are God of Israel.

Rouse yourself to punish all the nations;

spare none of those who treacherously plot evil. Selah

[6] Each evening they come back,

howling like dogs

and prowling about the city.

[7] There they are, bellowing with their mouths

with swords in their lips—

for “Who,” they think, [3] “will hear us?”

[8] But you, O LORD, laugh at them;

you hold all the nations in derision.

9 O my Strength, I will watch for you,

for you, O God, are my fortress.

[10] My God in his steadfast love [4] will meet me;

God will let me look in triumph on my enemies.

[11] Kill them not, lest my people forget;

make them totter [1] by your power and bring them down,

O Lord, our shield!

[12] For the sin of their mouths, the words of their lips,

let them be trapped in their pride.

For the cursing and lies that they utter,

[13] consume them in wrath;

consume them till they are no more,

that they may know that God rules over Jacob

to the ends of the earth. Selah

[14] Each evening they come back,

howling like dogs

and prowling about the city.

15 They wander about for food

and growl if they do not get their fill.

[16] But I will sing of your strength;

I will sing aloud of your steadfast love in the morning.

For you have been to me a fortress

and a refuge in the day of my distress.

[17] O my Strength, I will sing praises to you,

for you, O God, are my fortress,

the God who shows me steadfast love.

HE WILL TREAD DOWN OUR FOES

60  TO THE CHOIRMASTER: ACCORDING TO SHUSHAN EDUTH. A MIKTAM [2] OF DAVID; FOR INSTRUCTION; WHEN HE STROVE WITH ARAM-NAHARAIM AND WITH ARAM-ZOBAH, AND WHEN JOAB ON HIS RETURN STRUCK DOWN TWELVE THOUSAND OF EDOM IN THE VALLEY OF SALT.

[1] O God, you have rejected us, broken our defenses;

you have been angry; oh, restore us.

2 You have made the land to quake; you have torn it open;

repair its breaches, for it totters.

[3] You have made your people see hard things;

you have given us wine to drink that made us stagger.

[4] You have set up a banner for those who fear you,

that they may flee to it from the bow. [1] Selah

5 That your beloved ones may be delivered,

give salvation by your right hand and answer us!

[6] God has spoken in his holiness: [2]

“With exultation I will divide up Shechem

and portion out the Vale of Succoth.

[7] Gilead is mine; Manasseh is mine;

Ephraim is my helmet;

Judah is my scepter.

[8] Moab is my washbasin;

upon Edom I cast my shoe;

over Philistia I shout in triumph.” [3]

[9] Who will bring me to the fortified city?

Who will lead me to Edom?

10 Have you not rejected us, O God?

You do not go forth, O God, with our armies.

11 Oh, grant us help against the foe,

for vain is the salvation of man!

[12] With God we shall do valiantly;

it is he who will tread down our foes.

LEAD ME TO THE ROCK

61  TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS. OF DAVID.

Hear my cry, O God,

listen to my prayer;

[2] from the end of the earth I call to you

when my heart is faint.

Lead me to the rock

that is higher than I,

[3] for you have been my refuge,

a strong tower against the enemy.

[4] Let me dwell in your tent forever!

Let me take refuge under the shelter of your wings! Selah

[5] For you, O God, have heard my vows;

you have given me the heritage of those who fear your name.

[6] Prolong the life of the king;

may his years endure to all generations!

[7] May he be enthroned forever before God;

appoint steadfast love and faithfulness to watch over him!

8 So will I ever sing praises to your name,

as I perform my vows day after day.

MY SOUL WAITS FOR GOD ALONE

62  TO THE CHOIRMASTER: ACCORDING TO JEDUTHUN. A PSALM OF DAVID.

For God alone my soul waits in silence;

from him comes my salvation.

[2] He alone is my rock and my salvation,

my fortress; I shall not be greatly shaken.

[3] How long will all of you attack a man

to batter him,

like a leaning wall, a tottering fence?

[4] They only plan to thrust him down from his high position.

They take pleasure in falsehood.

They bless with their mouths,

but inwardly they curse. Selah

[5] For God alone, O my soul, wait in silence,

for my hope is from him.

[6] He only is my rock and my salvation,

my fortress; I shall not be shaken.

[7] On God rests my salvation and my glory;

my mighty rock, my refuge is God.

[8] Trust in him at all times, O people;

pour out your heart before him;

God is a refuge for us. Selah

[9] Those of low estate are but a breath;

those of high estate are a delusion;

in the balances they go up;

they are together lighter than a breath.

[10] Put no trust in extortion;

set no vain hopes on robbery;

if riches increase, set not your heart on them.

11 Once God has spoken;

twice have I heard this:

that power belongs to God,

[12] and that to you, O Lord, belongs steadfast love.

For you will render to a man

according to his work.

MY SOUL THIRSTS FOR YOU

63  A PSALM OF DAVID, WHEN HE WAS IN THE WILDERNESS OF JUDAH.

O God, you are my God; earnestly I seek you;

my soul thirsts for you;

my flesh faints for you,

as in a dry and weary land where there is no water.

[2] So I have looked upon you in the sanctuary,

beholding your power and glory.

[3] Because your steadfast love is better than life,

my lips will praise you.

4 So I will bless you as long as I live;

in your name I will lift up my hands.

[5] My soul will be satisfied as with fat and rich food,

and my mouth will praise you with joyful lips,

[6] when I remember you upon my bed,

and meditate on you in the watches of the night;

[7] for you have been my help,

and in the shadow of your wings I will sing for joy.

[8] My soul clings to you;

your right hand upholds me.

[9] But those who seek to destroy my life

shall go down into the depths of the earth;

10 they shall be given over to the power of the sword;

they shall be a portion for jackals.

[11] But the king shall rejoice in God;

all who swear by him shall exult,

for the mouths of liars will be stopped.

HIDE ME FROM THE WICKED

64  TO THE CHOIRMASTER. A PSALM OF DAVID.

Hear my voice, O God, in my complaint;

preserve my life from dread of the enemy.

[2] Hide me from the secret plots of the wicked,

from the throng of evildoers,

[3] who whet their tongues like swords,

who aim bitter words like arrows,

4 shooting from ambush at the blameless,

shooting at him suddenly and without fear.

[5] They hold fast to their evil purpose;

they talk of laying snares secretly,

thinking, “Who can see them?”

[6] They search out injustice,

saying, “We have accomplished a diligent search.”

For the inward mind and heart of a man are deep.

[7] But God shoots his arrow at them;

they are wounded suddenly.

[8] They are brought to ruin, with their own tongues turned against them;

all who see them will wag their heads.

[9] Then all mankind fears;

they tell what God has brought about

and ponder what he has done.

[10] Let the righteous one rejoice in the LORD

and take refuge in him!

Let all the upright in heart exult!

O GOD OF OUR SALVATION

65  TO THE CHOIRMASTER. A PSALM OF DAVID. A SONG.

Praise is due to you, [1] O God, in Zion,

and to you shall vows be performed.

2 O you who hear prayer,

to you shall all flesh come.

[3] When iniquities prevail against me,

you atone for our transgressions.

[4] Blessed is the one you choose and bring near,

to dwell in your courts!

We shall be satisfied with the goodness of your house,

the holiness of your temple!

[5] By awesome deeds you answer us with righteousness,

O God of our salvation,

the hope of all the ends of the earth

and of the farthest seas;

[6] the one who by his strength established the mountains,

being girded with might;

[7] who stills the roaring of the seas,

the roaring of their waves,

the tumult of the peoples,

[8] so that those who dwell at the ends of the earth are in awe at your signs.

You make the going out of the morning and the evening to shout for joy.

[9] You visit the earth and water it; [1]

you greatly enrich it;

the river of God is full of water;

you provide their grain,

for so you have prepared it.

[10] You water its furrows abundantly,

settling its ridges,

softening it with showers,

and blessing its growth.

[11] You crown the year with your bounty;

your wagon tracks overflow with abundance.

[12] The pastures of the wilderness overflow,

the hills gird themselves with joy,

[13] the meadows clothe themselves with flocks,

the valleys deck themselves with grain,

they shout and sing together for joy.

HOW AWESOME ARE YOUR DEEDS

66  TO THE CHOIRMASTER. A SONG. A PSALM.

Shout for joy to God, all the earth;

2 sing the glory of his name;

give to him glorious praise!

[3] Say to God, “How awesome are your deeds!

So great is your power that your enemies come cringing to you.

4 All the earth worships you

and sings praises to you;

they sing praises to your name.” Selah

[5] Come and see what God has done:

he is awesome in his deeds toward the children of man.

[6] He turned the sea into dry land;

they passed through the river on foot.

There did we rejoice in him,

7 who rules by his might forever,

whose eyes keep watch on the nations—

let not the rebellious exalt themselves. Selah

8 Bless our God, O peoples;

let the sound of his praise be heard,

[9] who has kept our soul among the living

and has not let our feet slip.

[10] For you, O God, have tested us;

you have tried us as silver is tried.

[11] You brought us into the net;

you laid a crushing burden on our backs;

[12] you let men ride over our heads;

we went through fire and through water;

yet you have brought us out to a place of abundance.

[13] I will come into your house with burnt offerings;

I will perform my vows to you,

14 that which my lips uttered

and my mouth promised when I was in trouble.

15 I will offer to you burnt offerings of fattened animals,

with the smoke of the sacrifice of rams;

I will make an offering of bulls and goats. Selah

[16] Come and hear, all you who fear God,

and I will tell what he has done for my soul.

17 I cried to him with my mouth,

and high praise was on [1] my tongue. [2]

18 If I had cherished iniquity in my heart,

the Lord would not have listened.

19 But truly God has listened;

he has attended to the voice of my prayer.

20 Blessed be God,

because he has not rejected my prayer

or removed his steadfast love from me!

MAKE YOUR FACE SHINE UPON US

67  TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS. A PSALM. A SONG.

May God be gracious to us and bless us

and make his face to shine upon us, Selah

[2] that your way may be known on earth,

your saving power among all nations.

[3] Let the peoples praise you, O God;

let all the peoples praise you!

4 Let the nations be glad and sing for joy,

for you judge the peoples with equity

and guide the nations upon earth. Selah

5 Let the peoples praise you, O God;

let all the peoples praise you!

[6] The earth has yielded its increase;

God, our God, shall bless us.

[7] God shall bless us;

let all the ends of the earth fear him!

GOD SHALL SCATTER HIS ENEMIES

68  TO THE CHOIRMASTER. A PSALM OF DAVID. A SONG.

God shall arise, his enemies shall be scattered;

and those who hate him shall flee before him!

[2] As smoke is driven away, so you shall drive them away;

as wax melts before fire,

so the wicked shall perish before God!

3 But the righteous shall be glad;

they shall exult before God;

they shall be jubilant with joy!

[4] Sing to God, sing praises to his name;

lift up a song to him who rides through the deserts;

his name is the LORD;

exult before him!

[5] Father of the fatherless and protector of widows

is God in his holy habitation.

[6] God settles the solitary in a home;

he leads out the prisoners to prosperity,

but the rebellious dwell in a parched land.

[7] O God, when you went out before your people,

when you marched through the wilderness, Selah

[8] the earth quaked, the heavens poured down rain,

before God, the One of Sinai,

before God, the God of Israel.

[9] Rain in abundance, O God, you shed abroad;

you restored your inheritance as it languished;

10 your flock [1] found a dwelling in it;

in your goodness, O God, you provided for the needy.

[11] The Lord gives the word;

the women who announce the news are a great host:

[12] “The kings of the armies—they flee, they flee!”

The women at home divide the spoil—

13 though you men lie among the sheepfolds—

the wings of a dove covered with silver,

its pinions with shimmering gold.

14 When the Almighty scatters kings there,

let snow fall on Zalmon.

15 O mountain of God, mountain of Bashan;

O many-peaked [2] mountain, mountain of Bashan!

[16] Why do you look with hatred, O many-peaked mountain,

at the mount that God desired for his abode,

yes, where the LORD will dwell forever?

17 The chariots of God are twice ten thousand,

thousands upon thousands;

the Lord is among them; Sinai is now in the sanctuary.

[18] You ascended on high,

leading a host of captives in your train

and receiving gifts among men,

even among the rebellious, that the LORD God may dwell there.

[19] Blessed be the Lord,

who daily bears us up;

God is our salvation. Selah

[20] Our God is a God of salvation,

and to GOD, the Lord, belong deliverances from death.

21 But God will strike the heads of his enemies,

the hairy crown of him who walks in his guilty ways.

[22] The Lord said,

“I will bring them back from Bashan,

I will bring them back from the depths of the sea,

23 that you may strike your feet in their blood,

that the tongues of your dogs may have their portion from the foe.”

[24] Your procession is [1] seen, O God,

the procession of my God, my King, into the sanctuary—

25 the singers in front, the musicians last,

between them virgins playing tambourines:

26 “Bless God in the great congregation,

the LORD, O you [2] who are of Israel’s fountain!”

27 There is Benjamin, the least of them, in the lead,

the princes of Judah in their throng,

the princes of Zebulun, the princes of Naphtali.

28 Summon your power, O God, [3]

the power, O God, by which you have worked for us.

[29] Because of your temple at Jerusalem

kings shall bear gifts to you.

[30] Rebuke the beasts that dwell among the reeds,

the herd of bulls with the calves of the peoples.

Trample underfoot those who lust after tribute;

scatter the peoples who delight in war. [4]

[31] Nobles shall come from Egypt;

Cush shall hasten to stretch out her hands to God.

32 O kingdoms of the earth, sing to God;

sing praises to the Lord, Selah

[33] to him who rides in the heavens, the ancient heavens;

behold, he sends out his voice, his mighty voice.

34 Ascribe power to God,

whose majesty is over Israel,

and whose power is in the skies.

35 Awesome is God from his [5] sanctuary;

the God of Israel—he is the one who gives power and strength to his people.

Blessed be God!

SAVE ME, O GOD

69  TO THE CHOIRMASTER: ACCORDING TO LILIES. OF DAVID.

Save me, O God!

For the waters have come up to my neck. [6]

[2] I sink in deep mire,

where there is no foothold;

I have come into deep waters,

and the flood sweeps over me.

3 I am weary with my crying out;

my throat is parched.

My eyes grow dim

with waiting for my God.

4 More in number than the hairs of my head

are those who hate me without cause;

mighty are those who would destroy me,

those who attack me with lies.

What I did not steal

must I now restore?

[5] O God, you know my folly;

the wrongs I have done are not hidden from you.

[6] Let not those who hope in you be put to shame through me,

O Lord GOD of hosts;

let not those who seek you be brought to dishonor through me,

O God of Israel.

7 For it is for your sake that I have borne reproach,

that dishonor has covered my face.

8 I have become a stranger to my brothers,

an alien to my mother’s sons.

[9] For zeal for your house has consumed me,

and the reproaches of those who reproach you have fallen on me.

10 When I wept and humbled [1] my soul with fasting,

it became my reproach.

[11] When I made sackcloth my clothing,

I became a byword to them.

12 I am the talk of those who sit in the gate,

and the drunkards make songs about me.

[13] But as for me, my prayer is to you, O LORD.

At an acceptable time, O God,

in the abundance of your steadfast love answer me in your saving faithfulness.

14 Deliver me

from sinking in the mire;

let me be delivered from my enemies

and from the deep waters.

[15] Let not the flood sweep over me,

or the deep swallow me up,

or the pit close its mouth over me.

16 Answer me, O LORD, for your steadfast love is good;

according to your abundant mercy, turn to me.

17 Hide not your face from your servant;

for I am in distress; make haste to answer me.

18 Draw near to my soul, redeem me;

ransom me because of my enemies!

[19] You know my reproach,

and my shame and my dishonor;

my foes are all known to you.

20 Reproaches have broken my heart,

so that I am in despair.

I looked for pity, but there was none,

and for comforters, but I found none.

[21] They gave me poison for food,

and for my thirst they gave me sour wine to drink.

22 Let their own table before them become a snare;

and when they are at peace, let it become a trap. [1]

23 Let their eyes be darkened, so that they cannot see,

and make their loins tremble continually.

24 Pour out your indignation upon them,

and let your burning anger overtake them.

[25] May their camp be a desolation;

let no one dwell in their tents.

[26] For they persecute him whom you have struck down,

and they recount the pain of those you have wounded.

27 Add to them punishment upon punishment;

may they have no acquittal from you. [2]

28 Let them be blotted out of the book of the living;

let them not be enrolled among the righteous.

[29] But I am afflicted and in pain;

let your salvation, O God, set me on high!

[30] I will praise the name of God with a song;

I will magnify him with thanksgiving.

[31] This will please the LORD more than an ox

or a bull with horns and hoofs.

[32] When the humble see it they will be glad;

you who seek God, let your hearts revive.

[33] For the LORD hears the needy

and does not despise his own people who are prisoners.

34 Let heaven and earth praise him,

the seas and everything that moves in them.

[35] For God will save Zion

and build up the cities of Judah,

and people shall dwell there and possess it;

36 the offspring of his servants shall inherit it,

and those who love his name shall dwell in it.

O LORD, DO NOT DELAY

70  TO THE CHOIRMASTER. OF DAVID, FOR THE MEMORIAL OFFERING.

Make haste, O God, to deliver me!

O LORD, make haste to help me!

[2] Let them be put to shame and confusion

who seek my life!

Let them be turned back and brought to dishonor

who delight in my hurt!

[3] Let them turn back because of their shame

who say, “Aha, Aha!”

[4] May all who seek you

rejoice and be glad in you!

May those who love your salvation

say evermore, “God is great!”

[5] But I am poor and needy;

hasten to me, O God!

You are my help and my deliverer;

O LORD, do not delay!

FORSAKE ME NOT WHEN MY STRENGTH IS SPENT

71  In you, O LORD, do I take refuge;

let me never be put to shame!

[2] In your righteousness deliver me and rescue me;

incline your ear to me, and save me!

[3] Be to me a rock of refuge,

to which I may continually come;

you have given the command to save me,

for you are my rock and my fortress.

4 Rescue me, O my God, from the hand of the wicked,

from the grasp of the unjust and cruel man.

[5] For you, O Lord, are my hope,

my trust, O LORD, from my youth.

[6] Upon you I have leaned from before my birth;

you are he who took me from my mother’s womb.

My praise is continually of you.

7 I have been as a portent to many,

but you are my strong refuge.

8 My mouth is filled with your praise,

and with your glory all the day.

9 Do not cast me off in the time of old age;

forsake me not when my strength is spent.

10 For my enemies speak concerning me;

those who watch for my life consult together

[11] and say, “God has forsaken him;

pursue and seize him,

for there is none to deliver him.”

12 O God, be not far from me;

O my God, make haste to help me!

13 May my accusers be put to shame and consumed;

with scorn and disgrace may they be covered

who seek my hurt.

[14] But I will hope continually

and will praise you yet more and more.

[15] My mouth will tell of your righteous acts,

of your deeds of salvation all the day,

for their number is past my knowledge.

16 With the mighty deeds of the Lord GOD I will come;

I will remind them of your righteousness, yours alone.

17 O God, from my youth you have taught me,

and I still proclaim your wondrous deeds.

[18] So even to old age and gray hairs,

O God, do not forsake me,

until I proclaim your might to another generation,

your power to all those to come.

[19] Your righteousness, O God,

reaches the high heavens.

You who have done great things,

O God, who is like you?

[20] You who have made me see many troubles and calamities

will revive me again;

from the depths of the earth

you will bring me up again.

[21] You will increase my greatness

and comfort me again.

22 I will also praise you with the harp

for your faithfulness, O my God;

I will sing praises to you with the lyre,

O Holy One of Israel.

23 My lips will shout for joy,

when I sing praises to you;

my soul also, which you have redeemed.

24 And my tongue will talk of your righteous help all the day long,

for they have been put to shame and disappointed

who sought to do me hurt.

GIVE THE KING YOUR JUSTICE

72  OF SOLOMON.

Give the king your justice, O God,

and your righteousness to the royal son!

[2] May he judge your people with righteousness,

and your poor with justice!

[3] Let the mountains bear prosperity for the people,

and the hills, in righteousness!

[4] May he defend the cause of the poor of the people,

give deliverance to the children of the needy,

and crush the oppressor!

[5] May they fear you [1] while the sun endures,

and as long as the moon, throughout all generations!

6 May he be like rain that falls on the mown grass,

like showers that water the earth!

[7] In his days may the righteous flourish,

and peace abound, till the moon be no more!

[8] May he have dominion from sea to sea,

and from the River [2] to the ends of the earth!

[9] May desert tribes bow down before him,

and his enemies lick the dust!

[10] May the kings of Tarshish and of the coastlands

render him tribute;

may the kings of Sheba and Seba

bring gifts!

11 May all kings fall down before him,

all nations serve him!

12 For he delivers the needy when he calls,

the poor and him who has no helper.

13 He has pity on the weak and the needy,

and saves the lives of the needy.

14 From oppression and violence he redeems their life,

and precious is their blood in his sight.

[15] Long may he live;

may gold of Sheba be given to him!

May prayer be made for him continually,

and blessings invoked for him all the day!

16 May there be abundance of grain in the land;

on the tops of the mountains may it wave;

may its fruit be like Lebanon;

and may people blossom in the cities

like the grass of the field!

[17] May his name endure forever,

his fame continue as long as the sun!

May people be blessed in him,

all nations call him blessed!

[18] Blessed be the LORD, the God of Israel,

who alone does wondrous things.

[19] Blessed be his glorious name forever;

may the whole earth be filled with his glory!

Amen and Amen!

[20] The prayers of David, the son of Jesse, are ended.

BOOK THREE

GOD IS MY STRENGTH AND PORTION FOREVER

73  A PSALM OF ASAPH.

Truly God is good to Israel,

to those who are pure in heart.

[2] But as for me, my feet had almost stumbled,

my steps had nearly slipped.

3 For I was envious of the arrogant

when I saw the prosperity of the wicked.

4 For they have no pangs until death;

their bodies are fat and sleek.

5 They are not in trouble as others are;

they are not stricken like the rest of mankind.

[6] Therefore pride is their necklace;

violence covers them as a garment.

[7] Their eyes swell out through fatness;

their hearts overflow with follies.

8 They scoff and speak with malice;

loftily they threaten oppression.

[9] They set their mouths against the heavens,

and their tongue struts through the earth.

10 Therefore his people turn back to them,

and find no fault in them. [1]

11 And they say, “How can God know?

Is there knowledge in the Most High?”

12 Behold, these are the wicked;

always at ease, they increase in riches.

[13] All in vain have I kept my heart clean

and washed my hands in innocence.

14 For all the day long I have been stricken

and rebuked every morning.

[15] If I had said, “I will speak thus,”

I would have betrayed the generation of your children.

[16] But when I thought how to understand this,

it seemed to me a wearisome task,

[17] until I went into the sanctuary of God;

then I discerned their end.

18 Truly you set them in slippery places;

you make them fall to ruin.

19 How they are destroyed in a moment,

swept away utterly by terrors!

[20] Like a dream when one awakes,

O Lord, when you rouse yourself, you despise them as phantoms.

21 When my soul was embittered,

when I was pricked in heart,

[22] I was brutish and ignorant;

I was like a beast toward you.

[23] Nevertheless, I am continually with you;

you hold my right hand.

[24] You guide me with your counsel,

and afterward you will receive me to glory.

[25] Whom have I in heaven but you?

And there is nothing on earth that I desire besides you.

26 My flesh and my heart may fail,

but God is the strength [1] of my heart and my portion forever.

27 For behold, those who are far from you shall perish;

you put an end to everyone who is unfaithful to you.

[28] But for me it is good to be near God;

I have made the Lord GOD my refuge,

that I may tell of all your works.

ARISE, O GOD, DEFEND YOUR CAUSE

74  A MASKIL [2] OF ASAPH.

O God, why do you cast us off forever?

Why does your anger smoke against the sheep of your pasture?

[2] Remember your congregation, which you have purchased of old,

which you have redeemed to be the tribe of your heritage!

Remember Mount Zion, where you have dwelt.

[3] Direct your steps to the perpetual ruins;

the enemy has destroyed everything in the sanctuary!

4 Your foes have roared in the midst of your meeting place;

they set up their own signs for signs.

5 They were like those who swing axes

in a forest of trees. [3]

6 And all its carved wood

they broke down with hatchets and hammers.

7 They set your sanctuary on fire;

they profaned the dwelling place of your name,

bringing it down to the ground.

8 They said to themselves, “We will utterly subdue them”;

they burned all the meeting places of God in the land.

[9] We do not see our signs;

there is no longer any prophet,

and there is none among us who knows how long.

[10] How long, O God, is the foe to scoff?

Is the enemy to revile your name forever?

11 Why do you hold back your hand, your right hand?

Take it from the fold of your garment [1] and destroy them!

[12] Yet God my King is from of old,

working salvation in the midst of the earth.

[13] You divided the sea by your might;

you broke the heads of the sea monsters [2] on the waters.

[14] You crushed the heads of Leviathan;

you gave him as food for the creatures of the wilderness.

15 You split open springs and brooks;

you dried up ever-flowing streams.

16 Yours is the day, yours also the night;

you have established the heavenly lights and the sun.

17 You have fixed all the boundaries of the earth;

you have made summer and winter.

[18] Remember this, O LORD, how the enemy scoffs,

and a foolish people reviles your name.

19 Do not deliver the soul of your dove to the wild beasts;

do not forget the life of your poor forever.

[20] Have regard for the covenant,

for the dark places of the land are full of the habitations of violence.

21 Let not the downtrodden turn back in shame;

let the poor and needy praise your name.

[22] Arise, O God, defend your cause;

remember how the foolish scoff at you all the day!

[23] Do not forget the clamor of your foes,

the uproar of those who rise against you, which goes up continually!

GOD WILL JUDGE WITH EQUITY

75  TO THE CHOIRMASTER: ACCORDING TO DO NOT DESTROY. A PSALM OF ASAPH. A SONG.

We give thanks to you, O God;

we give thanks, for your name is near.

We [3] recount your wondrous deeds.

[2] “At the set time that I appoint

I will judge with equity.

[3] When the earth totters, and all its inhabitants,

it is I who keep steady its pillars. Selah

[4] I say to the boastful, ‘Do not boast,’

and to the wicked, ‘Do not lift up your horn;

5 do not lift up your horn on high,

or speak with haughty neck.’”

[6] For not from the east or from the west

and not from the wilderness comes lifting up,

[7] but it is God who executes judgment,

putting down one and lifting up another.

[8] For in the hand of the LORD there is a cup

with foaming wine, well mixed,

and he pours out from it,

and all the wicked of the earth

shall drain it down to the dregs.

[9] But I will declare it forever;

I will sing praises to the God of Jacob.

10 All the horns of the wicked I will cut off,

but the horns of the righteous shall be lifted up.

WHO CAN STAND BEFORE YOU?

76  TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS. A PSALM OF ASAPH. A SONG.

In Judah God is known;

his name is great in Israel.

[2] His abode has been established in Salem,

his dwelling place in Zion.

[3] There he broke the flashing arrows,

the shield, the sword, and the weapons of war. Selah

[4] Glorious are you, more majestic

than the mountains full of prey.

[5] The stouthearted were stripped of their spoil;

they sank into sleep;

all the men of war

were unable to use their hands.

[6] At your rebuke, O God of Jacob,

both rider and horse lay stunned.

[7] But you, you are to be feared!

Who can stand before you

when once your anger is roused?

8 From the heavens you uttered judgment;

the earth feared and was still,

9 when God arose to establish judgment,

to save all the humble of the earth. Selah

[10] Surely the wrath of man shall praise you;

the remnant [1] of wrath you will put on like a belt.

[11] Make your vows to the LORD your God and perform them;

let all around him bring gifts

to him who is to be feared,

12 who cuts off the spirit of princes,

who is to be feared by the kings of the earth.

IN THE DAY OF TROUBLE I SEEK THE LORD

77  TO THE CHOIRMASTER: ACCORDING TO JEDUTHUN. A PSALM OF ASAPH.

I cry aloud to God,

aloud to God, and he will hear me.

[2] In the day of my trouble I seek the Lord;

in the night my hand is stretched out without wearying;

my soul refuses to be comforted.

3 When I remember God, I moan;

when I meditate, my spirit faints. Selah

4 You hold my eyelids open;

I am so troubled that I cannot speak.

[5] I consider the days of old,

the years long ago.

6 I said, [2] “Let me remember my song in the night;

let me meditate in my heart.”

Then my spirit made a diligent search:

[7] “Will the Lord spurn forever,

and never again be favorable?

8 Has his steadfast love forever ceased?

Are his promises at an end for all time?

[9] Has God forgotten to be gracious?

Has he in anger shut up his compassion?” Selah

[10] Then I said, “I will appeal to this,

to the years of the right hand of the Most High.” [1]

11 I will remember the deeds of the LORD;

yes, I will remember your wonders of old.

12 I will ponder all your work,

and meditate on your mighty deeds.

[13] Your way, O God, is holy.

What god is great like our God?

14 You are the God who works wonders;

you have made known your might among the peoples.

[15] You with your arm redeemed your people,

the children of Jacob and Joseph. Selah

[16] When the waters saw you, O God,

when the waters saw you, they were afraid;

indeed, the deep trembled.

17 The clouds poured out water;

the skies gave forth thunder;

your arrows flashed on every side.

18 The crash of your thunder was in the whirlwind;

your lightnings lighted up the world;

the earth trembled and shook.

[19] Your way was through the sea,

your path through the great waters;

yet your footprints were unseen. [2]

[20] You led your people like a flock

by the hand of Moses and Aaron.

TELL THE COMING GENERATION

78  A MASKIL [3] OF ASAPH.

Give ear, O my people, to my teaching;

incline your ears to the words of my mouth!

[2] I will open my mouth in a parable;

I will utter dark sayings from of old,

[3] things that we have heard and known,

that our fathers have told us.

4 We will not hide them from their children,

but tell to the coming generation

the glorious deeds of the LORD, and his might,

and the wonders that he has done.

[5] He established a testimony in Jacob

and appointed a law in Israel,

which he commanded our fathers

to teach to their children,

[6] that the next generation might know them,

the children yet unborn,

and arise and tell them to their children,

[7] so that they should set their hope in God

and not forget the works of God,

but keep his commandments;

8 and that they should not be like their fathers,

a stubborn and rebellious generation,

a generation whose heart was not steadfast,

whose spirit was not faithful to God.

[9] The Ephraimites, armed with [1] the bow,

turned back on the day of battle.

[10] They did not keep God’s covenant,

but refused to walk according to his law.

11 They forgot his works

and the wonders that he had shown them.

12 In the sight of their fathers he performed wonders

in the land of Egypt, in the fields of Zoan.

[13] He divided the sea and let them pass through it,

and made the waters stand like a heap.

14 In the daytime he led them with a cloud,

and all the night with a fiery light.

15 He split rocks in the wilderness

and gave them drink abundantly as from the deep.

16 He made streams come out of the rock

and caused waters to flow down like rivers.

17 Yet they sinned still more against him,

rebelling against the Most High in the desert.

[18] They tested God in their heart

by demanding the food they craved.

19 They spoke against God, saying,

“Can God spread a table in the wilderness?

[20] He struck the rock so that water gushed out

and streams overflowed.

Can he also give bread

or provide meat for his people?”

[21] Therefore, when the LORD heard, he was full of wrath;

a fire was kindled against Jacob;

his anger rose against Israel,

22 because they did not believe in God

and did not trust his saving power.

23 Yet he commanded the skies above

and opened the doors of heaven,

24 and he rained down on them manna to eat

and gave them the grain of heaven.

25 Man ate of the bread of the angels;

he sent them food in abundance.

26 He caused the east wind to blow in the heavens,

and by his power he led out the south wind;

27 he rained meat on them like dust,

winged birds like the sand of the seas;

28 he let them fall in the midst of their camp,

all around their dwellings.

29 And they ate and were well filled,

for he gave them what they craved.

30 But before they had satisfied their craving,

while the food was still in their mouths,

31 the anger of God rose against them,

and he killed the strongest of them

and laid low the young men of Israel.

32 In spite of all this, they still sinned;

despite his wonders, they did not believe.

[33] So he made their days vanish like [1] a breath, [2]

and their years in terror.

34 When he killed them, they sought him;

they repented and sought God earnestly.

35 They remembered that God was their rock,

the Most High God their redeemer.

36 But they flattered him with their mouths;

they lied to him with their tongues.

[37] Their heart was not steadfast toward him;

they were not faithful to his covenant.

38 Yet he, being compassionate,

atoned for their iniquity

and did not destroy them;

he restrained his anger often

and did not stir up all his wrath.

39 He remembered that they were but flesh,

a wind that passes and comes not again.

[40] How often they rebelled against him in the wilderness

and grieved him in the desert!

41 They tested God again and again

and provoked the Holy One of Israel.

42 They did not remember his power [1]

or the day when he redeemed them from the foe,

43 when he performed his signs in Egypt

and his marvels in the fields of Zoan.

[44] He turned their rivers to blood,

so that they could not drink of their streams.

45 He sent among them swarms of flies, which devoured them,

and frogs, which destroyed them.

46 He gave their crops to the destroying locust

and the fruit of their labor to the locust.

47 He destroyed their vines with hail

and their sycamores with frost.

48 He gave over their cattle to the hail

and their flocks to thunderbolts.

49 He let loose on them his burning anger,

wrath, indignation, and distress,

a company of destroying angels.

50 He made a path for his anger;

he did not spare them from death,

but gave their lives over to the plague.

51 He struck down every firstborn in Egypt,

the firstfruits of their strength in the tents of Ham.

[52] Then he led out his people like sheep

and guided them in the wilderness like a flock.

53 He led them in safety, so that they were not afraid,

but the sea overwhelmed their enemies.

[54] And he brought them to his holy land,

to the mountain which his right hand had won.

[55] He drove out nations before them;

he apportioned them for a possession

and settled the tribes of Israel in their tents.

[56] Yet they tested and rebelled against the Most High God

and did not keep his testimonies,

57 but turned away and acted treacherously like their fathers;

they twisted like a deceitful bow.

[58] For they provoked him to anger with their high places;

they moved him to jealousy with their idols.

59 When God heard, he was full of wrath,

and he utterly rejected Israel.

[60] He forsook his dwelling at Shiloh,

the tent where he dwelt among mankind,

[61] and delivered his power to captivity,

his glory to the hand of the foe.

62 He gave his people over to the sword

and vented his wrath on his heritage.

63 Fire devoured their young men,

and their young women had no marriage song.

64 Their priests fell by the sword,

and their widows made no lamentation.

[65] Then the Lord awoke as from sleep,

like a strong man shouting because of wine.

66 And he put his adversaries to rout;

he put them to everlasting shame.

[67] He rejected the tent of Joseph;

he did not choose the tribe of Ephraim,

[68] but he chose the tribe of Judah,

Mount Zion, which he loves.

69 He built his sanctuary like the high heavens,

like the earth, which he has founded forever.

[70] He chose David his servant

and took him from the sheepfolds;

71 from following the nursing ewes he brought him

to shepherd Jacob his people,

Israel his inheritance.

[72] With upright heart he shepherded them

and guided them with his skillful hand.

HOW LONG, O LORD?

79  A PSALM OF ASAPH.

O God, the nations have come into your inheritance;

they have defiled your holy temple;

they have laid Jerusalem in ruins.

[2] They have given the bodies of your servants

to the birds of the heavens for food,

the flesh of your faithful to the beasts of the earth.

3 They have poured out their blood like water

all around Jerusalem,

and there was no one to bury them.

4 We have become a taunt to our neighbors,

mocked and derided by those around us.

[5] How long, O LORD? Will you be angry forever?

Will your jealousy burn like fire?

[6] Pour out your anger on the nations

that do not know you,

and on the kingdoms

that do not call upon your name!

7 For they have devoured Jacob

and laid waste his habitation.

[8] Do not remember against us our former iniquities; [1]

let your compassion come speedily to meet us,

for we are brought very low.

9 Help us, O God of our salvation,

for the glory of your name;

deliver us, and atone for our sins,

for your name’s sake!

10 Why should the nations say,

“Where is their God?”

Let the avenging of the outpoured blood of your servants

be known among the nations before our eyes!

[11] Let the groans of the prisoners come before you;

according to your great power, preserve those doomed to die!

12 Return sevenfold into the lap of our neighbors

the taunts with which they have taunted you, O Lord!

[13] But we your people, the sheep of your pasture,

will give thanks to you forever;

from generation to generation we will recount your praise.

RESTORE US, O GOD

80  TO THE CHOIRMASTER: ACCORDING TO LILIES. A TESTIMONY. OF ASAPH, A PSALM.

Give ear, O Shepherd of Israel,

you who lead Joseph like a flock.

You who are enthroned upon the cherubim, shine forth.

[2] Before Ephraim and Benjamin and Manasseh,

stir up your might

and come to save us!

[3] Restore us, [1] O God;

let your face shine, that we may be saved!

[4] O LORD God of hosts,

how long will you be angry with your people’s prayers?

[5] You have fed them with the bread of tears

and given them tears to drink in full measure.

6 You make us an object of contention for our neighbors,

and our enemies laugh among themselves.

[7] Restore us, O God of hosts;

let your face shine, that we may be saved!

[8] You brought a vine out of Egypt;

you drove out the nations and planted it.

9 You cleared the ground for it;

it took deep root and filled the land.

[10] The mountains were covered with its shade,

the mighty cedars with its branches.

[11] It sent out its branches to the sea

and its shoots to the River. [2]

[12] Why then have you broken down its walls,

so that all who pass along the way pluck its fruit?

13 The boar from the forest ravages it,

and all that move in the field feed on it.

[14] Turn again, O God of hosts!

Look down from heaven, and see;

have regard for this vine,

15 the stock that your right hand planted,

and for the son whom you made strong for yourself.

16 They have burned it with fire; they have cut it down;

may they perish at the rebuke of your face!

[17] But let your hand be on the man of your right hand,

the son of man whom you have made strong for yourself!

18 Then we shall not turn back from you;

give us life, and we will call upon your name!

[19] Restore us, O LORD God of hosts!

Let your face shine, that we may be saved!

OH, THAT MY PEOPLE WOULD LISTEN TO ME

81  TO THE CHOIRMASTER: ACCORDING TO THE GITTITH. [1] OF ASAPH.

Sing aloud to God our strength;

shout for joy to the God of Jacob!

[2] Raise a song; sound the tambourine,

the sweet lyre with the harp.

[3] Blow the trumpet at the new moon,

at the full moon, on our feast day.

4 For it is a statute for Israel,

a rule [2] of the God of Jacob.

[5] He made it a decree in Joseph

when he went out over [3] the land of Egypt.

I hear a language I had not known:

[6] “I relieved your [4] shoulder of the burden;

your hands were freed from the basket.

[7] In distress you called, and I delivered you;

I answered you in the secret place of thunder;

I tested you at the waters of Meribah. Selah

[8] Hear, O my people, while I admonish you!

O Israel, if you would but listen to me!

[9] There shall be no strange god among you;

you shall not bow down to a foreign god.

[10] I am the LORD your God,

who brought you up out of the land of Egypt.

Open your mouth wide, and I will fill it.

[11] “But my people did not listen to my voice;

Israel would not submit to me.

[12] So I gave them over to their stubborn hearts,

to follow their own counsels.

[13] Oh, that my people would listen to me,

that Israel would walk in my ways!

14 I would soon subdue their enemies

and turn my hand against their foes.

15 Those who hate the LORD would cringe toward him,

and their fate would last forever.

[16] But he would feed you [1] with the finest of the wheat,

and with honey from the rock I would satisfy you.”

RESCUE THE WEAK AND NEEDY

82  A PSALM OF ASAPH.

God has taken his place in the divine council;

in the midst of the gods he holds judgment:

2 “How long will you judge unjustly

and show partiality to the wicked? Selah

[3] Give justice to the weak and the fatherless;

maintain the right of the afflicted and the destitute.

4 Rescue the weak and the needy;

deliver them from the hand of the wicked.”

5 They have neither knowledge nor understanding,

they walk about in darkness;

all the foundations of the earth are shaken.

[6] I said, “You are gods,

sons of the Most High, all of you;

7 nevertheless, like men you shall die,

and fall like any prince.” [2]

[8] Arise, O God, judge the earth;

for you shall inherit all the nations!

O GOD, DO NOT KEEP SILENCE

83  A SONG. A PSALM OF ASAPH.

O God, do not keep silence;

do not hold your peace or be still, O God!

2 For behold, your enemies make an uproar;

those who hate you have raised their heads.

[3] They lay crafty plans against your people;

they consult together against your treasured ones.

4 They say, “Come, let us wipe them out as a nation;

let the name of Israel be remembered no more!”

[5] For they conspire with one accord;

against you they make a covenant—

6 the tents of Edom and the Ishmaelites,

Moab and the Hagrites,

7 Gebal and Ammon and Amalek,

Philistia with the inhabitants of Tyre;

[8] Asshur also has joined them;

they are the strong arm of the children of Lot. Selah

[9] Do to them as you did to Midian,

as to Sisera and Jabin at the river Kishon,

10 who were destroyed at En-dor,

who became dung for the ground.

[11] Make their nobles like Oreb and Zeeb,

all their princes like Zebah and Zalmunna,

[12] who said, “Let us take possession for ourselves

of the pastures of God.”

13 O my God, make them like whirling dust, [1]

like chaff before the wind.

14 As fire consumes the forest,

as the flame sets the mountains ablaze,

[15] so may you pursue them with your tempest

and terrify them with your hurricane!

[16] Fill their faces with shame,

that they may seek your name, O LORD.

17 Let them be put to shame and dismayed forever;

let them perish in disgrace,

[18] that they may know that you alone,

whose name is the LORD,

are the Most High over all the earth.

MY SOUL LONGS FOR THE COURTS OF THE LORD

84  TO THE CHOIRMASTER: ACCORDING TO THE GITTITH. [2] A PSALM OF THE SONS OF KORAH.

How lovely is your dwelling place,

O LORD of hosts!

[2] My soul longs, yes, faints

for the courts of the LORD;

my heart and flesh sing for joy

to the living God.

[3] Even the sparrow finds a home,

and the swallow a nest for herself,

where she may lay her young,

at your altars, O LORD of hosts,

my King and my God.

[4] Blessed are those who dwell in your house,

ever singing your praise! Selah

[5] Blessed are those whose strength is in you,

in whose heart are the highways to Zion. [1]

[6] As they go through the Valley of Baca

they make it a place of springs;

the early rain also covers it with pools.

[7] They go from strength to strength;

each one appears before God in Zion.

8 O LORD God of hosts, hear my prayer;

give ear, O God of Jacob! Selah

[9] Behold our shield, O God;

look on the face of your anointed!

10 For a day in your courts is better

than a thousand elsewhere.

I would rather be a doorkeeper in the house of my God

than dwell in the tents of wickedness.

[11] For the LORD God is a sun and shield;

the LORD bestows favor and honor.

No good thing does he withhold

from those who walk uprightly.

[12] O LORD of hosts,

blessed is the one who trusts in you!

REVIVE US AGAIN

85  TO THE CHOIRMASTER A PSALM OF THE SONS OF KORAH.

LORD, you were favorable to your land;

you restored the fortunes of Jacob.

[2] You forgave the iniquity of your people;

you covered all their sin. Selah

3 You withdrew all your wrath;

you turned from your hot anger.

[4] Restore us again, O God of our salvation,

and put away your indignation toward us!

5 Will you be angry with us forever?

Will you prolong your anger to all generations?

6 Will you not revive us again,

that your people may rejoice in you?

7 Show us your steadfast love, O LORD,

and grant us your salvation.

[8] Let me hear what God the LORD will speak,

for he will speak peace to his people, to his saints;

but let them not turn back to folly.

9 Surely his salvation is near to those who fear him,

that glory may dwell in our land.

[10] Steadfast love and faithfulness meet;

righteousness and peace kiss each other.

[11] Faithfulness springs up from the ground,

and righteousness looks down from the sky.

[12] Yes, the LORD will give what is good,

and our land will yield its increase.

[13] Righteousness will go before him

and make his footsteps a way.

GREAT IS YOUR STEADFAST LOVE

86  A PRAYER OF DAVID.

Incline your ear, O LORD, and answer me,

for I am poor and needy.

[2] Preserve my life, for I am godly;

save your servant, who trusts in you—you are my God.

[3] Be gracious to me, O Lord,

for to you do I cry all the day.

[4] Gladden the soul of your servant,

for to you, O Lord, do I lift up my soul.

[5] For you, O Lord, are good and forgiving,

abounding in steadfast love to all who call upon you.

[6] Give ear, O LORD, to my prayer;

listen to my plea for grace.

[7] In the day of my trouble I call upon you,

for you answer me.

[8] There is none like you among the gods, O Lord,

nor are there any works like yours.

[9] All the nations you have made shall come

and worship before you, O Lord,

and shall glorify your name.

10 For you are great and do wondrous things;

you alone are God.

[11] Teach me your way, O LORD,

that I may walk in your truth;

unite my heart to fear your name.

[12] I give thanks to you, O Lord my God, with my whole heart,

and I will glorify your name forever.

[13] For great is your steadfast love toward me;

you have delivered my soul from the depths of Sheol.

[14] O God, insolent men have risen up against me;

a band of ruthless men seeks my life,

and they do not set you before them.

[15] But you, O Lord, are a God merciful and gracious,

slow to anger and abounding in steadfast love and faithfulness.

[16] Turn to me and be gracious to me;

give your strength to your servant,

and save the son of your maidservant.

[17] Show me a sign of your favor,

that those who hate me may see and be put to shame

because you, LORD, have helped me and comforted me.

GLORIOUS THINGS OF YOU ARE SPOKEN

87  A PSALM OF THE SONS OF KORAH. A SONG.

On the holy mount stands the city he founded;

[2] the LORD loves the gates of Zion

more than all the dwelling places of Jacob.

[3] Glorious things of you are spoken,

O city of God. Selah

[4] Among those who know me I mention Rahab and Babylon;

behold, Philistia and Tyre, with Cush [1]—

“This one was born there,” they say.

[5] And of Zion it shall be said,

“This one and that one were born in her”;

for the Most High himself will establish her.

[6] The LORD records as he registers the peoples,

“This one was born there.” Selah

[7] Singers and dancers alike say,

“All my springs are in you.”

I CRY OUT DAY AND NIGHT BEFORE YOU

88  A SONG. A PSALM OF THE SONS OF KORAH. TO THE CHOIRMASTER: ACCORDING TO MAHALATH LEANNOTH. A MASKIL [2] OF HEMAN THE EZRAHITE.

1 O LORD, God of my salvation;

I cry out day and night before you.

2 Let my prayer come before you;

incline your ear to my cry!

[3] For my soul is full of troubles,

and my life draws near to Sheol.

4 I am counted among those who go down to the pit;

I am a man who has no strength,

[5] like one set loose among the dead,

like the slain that lie in the grave,

like those whom you remember no more,

for they are cut off from your hand.

6 You have put me in the depths of the pit,

in the regions dark and deep.

7 Your wrath lies heavy upon me,

and you overwhelm me with all your waves. Selah

[8] You have caused my companions to shun me;

you have made me a horror [1] to them.

I am shut in so that I cannot escape;

[9] my eye grows dim through sorrow.

Every day I call upon you, O LORD;

I spread out my hands to you.

[10] Do you work wonders for the dead?

Do the departed rise up to praise you? Selah

11 Is your steadfast love declared in the grave,

or your faithfulness in Abaddon?

12 Are your wonders known in the darkness,

or your righteousness in the land of forgetfulness?

13 But I, O LORD, cry to you;

in the morning my prayer comes before you.

[14] O LORD, why do you cast my soul away?

Why do you hide your face from me?

15 Afflicted and close to death from my youth up,

I suffer your terrors; I am helpless. [2]

16 Your wrath has swept over me;

your dreadful assaults destroy me.

[17] They surround me like a flood all day long;

they close in on me together.

[18] You have caused my beloved and my friend to shun me;

my companions have become darkness. [3]

I WILL SING OF THE STEADFAST LOVE OF THE LORD

89  A MASKIL [4] OF ETHAN THE EZRAHITE.

I will sing of the steadfast love of the LORD, forever;

with my mouth I will make known your faithfulness to all generations.

2 For I said, “Steadfast love will be built up forever;

in the heavens you will establish your faithfulness.”

3 You have said, “I have made a covenant with my chosen one;

I have sworn to David my servant:

4 ‘I will establish your offspring forever,

and build your throne for all generations.’” Selah

[5] Let the heavens praise your wonders, O LORD,

your faithfulness in the assembly of the holy ones!

[6] For who in the skies can be compared to the LORD?

Who among the heavenly beings [1] is like the LORD,

7 a God greatly to be feared in the council of the holy ones,

and awesome above all who are around him?

8 O LORD God of hosts,

who is mighty as you are, O LORD,

with your faithfulness all around you?

9 You rule the raging of the sea;

when its waves rise, you still them.

[10] You crushed Rahab like a carcass;

you scattered your enemies with your mighty arm.

[11] The heavens are yours; the earth also is yours;

the world and all that is in it, you have founded them.

[12] The north and the south, you have created them;

Tabor and Hermon joyously praise your name.

13 You have a mighty arm;

strong is your hand, high your right hand.

[14] Righteousness and justice are the foundation of your throne;

steadfast love and faithfulness go before you.

15 Blessed are the people who know the festal shout,

who walk, O LORD, in the light of your face,

16 who exult in your name all the day

and in your righteousness are exalted.

[17] For you are the glory of their strength;

by your favor our horn is exalted.

18 For our shield belongs to the LORD,

our king to the Holy One of Israel.

[19] Of old you spoke in a vision to your godly one, [2] and said:

“I have granted help to one who is mighty;

I have exalted one chosen from the people.

20 I have found David, my servant;

with my holy oil I have anointed him,

[21] so that my hand shall be established with him;

my arm also shall strengthen him.

22 The enemy shall not outwit him;

the wicked shall not humble him.

23 I will crush his foes before him

and strike down those who hate him.

[24] My faithfulness and my steadfast love shall be with him,

and in my name shall his horn be exalted.

25 I will set his hand on the sea

and his right hand on the rivers.

[26] He shall cry to me, ‘You are my Father,

my God, and the Rock of my salvation.’

[27] And I will make him the firstborn,

the highest of the kings of the earth.

28 My steadfast love I will keep for him forever,

and my covenant will stand firm [1] for him.

[29] I will establish his offspring forever

and his throne as the days of the heavens.

30 If his children forsake my law

and do not walk according to my rules, [2]

[31] if they violate my statutes

and do not keep my commandments,

32 then I will punish their transgression with the rod

and their iniquity with stripes,

33 but I will not remove from him my steadfast love

or be false to my faithfulness.

[34] I will not violate my covenant

or alter the word that went forth from my lips.

35 Once for all I have sworn by my holiness;

I will not lie to David.

36 His offspring shall endure forever,

his throne as long as the sun before me.

37 Like the moon it shall be established forever,

a faithful witness in the skies.” Selah

[38] But now you have cast off and rejected;

you are full of wrath against your anointed.

[39] You have renounced the covenant with your servant;

you have defiled his crown in the dust.

40 You have breached all his walls;

you have laid his strongholds in ruins.

[41] All who pass by plunder him;

he has become the scorn of his neighbors.

42 You have exalted the right hand of his foes;

you have made all his enemies rejoice.

43 You have also turned back the edge of his sword,

and you have not made him stand in battle.

44 You have made his splendor to cease

and cast his throne to the ground.

45 You have cut short the days of his youth;

you have covered him with shame. Selah

46 How long, O LORD? Will you hide yourself forever?

How long will your wrath burn like fire?

47 Remember how short my time is!

For what vanity you have created all the children of man!

48 What man can live and never see death?

Who can deliver his soul from the power of Sheol? Selah

[49] Lord, where is your steadfast love of old,

which by your faithfulness you swore to David?

50 Remember, O Lord, how your servants are mocked,

and how I bear in my heart the insults [1] of all the many nations,

51 with which your enemies mock, O LORD,

with which they mock the footsteps of your anointed.

[52] Blessed be the LORD forever!

Amen and Amen.

BOOK FOUR

FROM EVERLASTING TO EVERLASTING

90  A PRAYER OF MOSES, THE MAN OF GOD.

Lord, you have been our dwelling place [2]

in all generations.

[2] Before the mountains were brought forth,

or ever you had formed the earth and the world,

from everlasting to everlasting you are God.

[3] You return man to dust

and say, “Return, O children of man!” [1]

[4] For a thousand years in your sight

are but as yesterday when it is past,

or as a watch in the night.

[5] You sweep them away as with a flood; they are like a dream,

like grass that is renewed in the morning:

6 in the morning it flourishes and is renewed;

in the evening it fades and withers.

7 For we are brought to an end by your anger;

by your wrath we are dismayed.

[8] You have set our iniquities before you,

our secret sins in the light of your presence.

9 For all our days pass away under your wrath;

we bring our years to an end like a sigh.

[10] The years of our life are seventy,

or even by reason of strength eighty;

yet their span [2] is but toil and trouble;

they are soon gone, and we fly away.

THE SELF-EXISTENCE OF GOD

When the Bible declares that God is the Creator of the universe it indicates that God Himself is not created. There is a crucial distinction between the Creator and the creation. The creation bears the stamp of the Creator and witnesses to His glory. But the creation is never to be worshiped. It is not Supreme.

It is impossible for something to create itself. The concept of self-creation is a contradiction in terms, a nonsense statement. I ask the reader to pause and reflect a bit. Nothing can be self-created. Not even God can make Himself. For God to create Himself He would have to be before He is. Even God can’t do that.

Every effect must have a cause. That is true by definition. But God is not an effect. He has no beginning and therefore no antecedent cause. He is eternal. He always was or is. He has, within Himself, the power of being. He requires no assistance from outside sources to continue to exist. This is what is meant by the idea of self-existent. Granted, it is a lofty and awesome concept. We know of nothing else quite like it. Everything we perceive in our frame of reference is dependent and creaturely. We can’t fully comprehend anything as self-existent.

But just because it is impossible (by definition) that a creature be self-existent does not mean it is impossible for the Creator to be self-existent. God, like us, cannot be self-created. But God, unlike us, can be self-existent. Indeed, this is the very essence of the difference between the Creator and creation. This is what makes Him the Supreme Being and the source of all other beings.

The concept of self-existence violates no law of reason, logic, or science. It is a rationally valid notion. By contrast, the concept of self-creation violates the most basic law of reason, logic, and science—the law of noncontradiction. Self-existence is rational; self-creation is irrational.

The notion of something being self-existent is not only rationally possible, it is rationally necessary. Again, reason demands that if anything is, then something must have, within itself, the power of being. Otherwise there would be nothing. Unless something existed in itself, nothing could possibly exist at all.

Perhaps the oldest and deepest question of all is, why is there something rather than nothing? A necessary answer to at least part of the question is because God exists. God exists in Himself eternally. He is the source and fountainhead of all being. He alone has, within Himself, the power of being. Paul declares our dependence upon the power of God’s being for our own existence when he says: “In Him we live and move and have our being” (Acts 17:28).

[11] Who considers the power of your anger,

and your wrath according to the fear of you?

[12] So teach us to number our days

that we may get a heart of wisdom.

[13] Return, O LORD! How long?

Have pity on your servants!

[14] Satisfy us in the morning with your steadfast love,

that we may rejoice and be glad all our days.

[15] Make us glad for as many days as you have afflicted us,

and for as many years as we have seen evil.

[16] Let your work be shown to your servants,

and your glorious power to their children.

[17] Let the favor [1] of the Lord our God be upon us,

and establish the work of our hands upon us;

yes, establish the work of our hands!

MY REFUGE AND MY FORTRESS

91  He who dwells in the shelter of the Most High

will abide in the shadow of the Almighty.

[2] I will say [2] to the LORD, “My refuge and my fortress,

my God, in whom I trust.”

[3] For he will deliver you from the snare of the fowler

and from the deadly pestilence.

[4] He will cover you with his pinions,

and under his wings you will find refuge;

his faithfulness is a shield and buckler.

[5] You will not fear the terror of the night,

nor the arrow that flies by day,

6 nor the pestilence that stalks in darkness,

nor the destruction that wastes at noonday.

7 A thousand may fall at your side,

ten thousand at your right hand,

but it will not come near you.

8 You will only look with your eyes

and see the recompense of the wicked.

9 Because you have made the LORD your dwelling place—

the Most High, who is my refuge [1]—

[10] no evil shall be allowed to befall you,

no plague come near your tent.

[11] For he will command his angels concerning you

to guard you in all your ways.

[12] On their hands they will bear you up,

lest you strike your foot against a stone.

13 You will tread on the lion and the adder;

the young lion and the serpent you will trample underfoot.

[14] “Because he holds fast to me in love, I will deliver him;

I will protect him, because he knows my name.

15 When he calls to me, I will answer him;

I will be with him in trouble;

I will rescue him and honor him.

[16] With long life I will satisfy him

and show him my salvation.”

HOW GREAT ARE YOUR WORKS

92  A PSALM. A SONG FOR THE SABBATH.

It is good to give thanks to the LORD,

to sing praises to your name, O Most High;

[2] to declare your steadfast love in the morning,

and your faithfulness by night,

3 to the music of the lute and the harp,

to the melody of the lyre.

[4] For you, O LORD, have made me glad by your work;

at the works of your hands I sing for joy.

[5] How great are your works, O LORD!

Your thoughts are very deep!

6 The stupid man cannot know;

the fool cannot understand this:

[7] that though the wicked sprout like grass

and all evildoers flourish,

they are doomed to destruction forever;

[8] but you, O LORD, are on high forever.

[9] For behold, your enemies, O LORD,

for behold, your enemies shall perish;

all evildoers shall be scattered.

[10] But you have exalted my horn like that of the wild ox;

you have poured over me [1] fresh oil.

11 My eyes have seen the downfall of my enemies;

my ears have heard the doom of my evil assailants.

[12] The righteous flourish like the palm tree

and grow like a cedar in Lebanon.

[13] They are planted in the house of the LORD;

they flourish in the courts of our God.

[14] They still bear fruit in old age;

they are ever full of sap and green,

15 to declare that the LORD is upright;

he is my rock, and there is no unrighteousness in him.

THE LORD REIGNS

93  The LORD reigns; he is robed in majesty;

the LORD is robed; he has put on strength as his belt.

Yes, the world is established; it shall never be moved.

[2] Your throne is established from of old;

you are from everlasting.

[3] The floods have lifted up, O LORD,

the floods have lifted up their voice;

the floods lift up their roaring.

4 Mightier than the thunders of many waters,

mightier than the waves of the sea,

the LORD on high is mighty!

[5] Your decrees are very trustworthy;

holiness befits your house,

O LORD, forevermore.

THE LORD WILL NOT FORSAKE HIS PEOPLE

94  O LORD, God of vengeance,

O God of vengeance, shine forth!

[2] Rise up, O judge of the earth;

repay to the proud what they deserve!

[3] O LORD, how long shall the wicked,

how long shall the wicked exult?

[4] They pour out their arrogant words;

all the evildoers boast.

5 They crush your people, O LORD,

and afflict your heritage.

[6] They kill the widow and the sojourner,

and murder the fatherless;

[7] and they say, “The LORD does not see;

the God of Jacob does not perceive.”

[8] Understand, O dullest of the people!

Fools, when will you be wise?

9 He who planted the ear, does he not hear?

He who formed the eye, does he not see?

10 He who disciplines the nations, does he not rebuke?

He who teaches man knowledge—

[11] the LORD—knows the thoughts of man,

that they are but a breath. [1]

[12] Blessed is the man whom you discipline, O LORD,

and whom you teach out of your law,

[13] to give him rest from days of trouble,

until a pit is dug for the wicked.

[14] For the LORD will not forsake his people;

he will not abandon his heritage;

15 for justice will return to the righteous,

and all the upright in heart will follow it.

[16] Who rises up for me against the wicked?

Who stands up for me against evildoers?

17 If the LORD had not been my help,

my soul would soon have lived in the land of silence.

[18] When I thought, “My foot slips,”

your steadfast love, O LORD, held me up.

19 When the cares of my heart are many,

your consolations cheer my soul.

[20] Can wicked rulers be allied with you,

those who frame injustice by statute?

21 They band together against the life of the righteous

and condemn the innocent to death. [1]

22 But the LORD has become my stronghold,

and my God the rock of my refuge.

[23] He will bring back on them their iniquity

and wipe them out for their wickedness;

the LORD our God will wipe them out.

LET US SING SONGS OF PRAISE

95  Oh come, let us sing to the LORD;

let us make a joyful noise to the rock of our salvation!

2 Let us come into his presence with thanksgiving;

let us make a joyful noise to him with songs of praise!

[3] For the LORD is a great God,

and a great King above all gods.

[4] In his hand are the depths of the earth;

the heights of the mountains are his also.

[5] The sea is his, for he made it,

and his hands formed the dry land.

[6] Oh come, let us worship and bow down;

let us kneel before the LORD, our Maker!

[7] For he is our God,

and we are the people of his pasture,

and the sheep of his hand.

Today, if you hear his voice,

[8] do not harden your hearts, as at Meribah,

as on the day at Massah in the wilderness,

[9] when your fathers put me to the test

and put me to the proof, though they had seen my work.

10 For forty years I loathed that generation

and said, “They are a people who go astray in their heart,

and they have not known my ways.”

[11] Therefore I swore in my wrath,

“They shall not enter my rest.”

WORSHIP IN THE SPLENDOR OF HOLINESS

96  Oh sing to the LORD a new song;

sing to the LORD, all the earth!

2 Sing to the LORD, bless his name;

tell of his salvation from day to day.

[3] Declare his glory among the nations,

his marvelous works among all the peoples!

[4] For great is the LORD, and greatly to be praised;

he is to be feared above all gods.

5 For all the gods of the peoples are worthless idols,

but the LORD made the heavens.

[6] Splendor and majesty are before him;

strength and beauty are in his sanctuary.

[7] Ascribe to the LORD, O families of the peoples,

ascribe to the LORD glory and strength!

[8] Ascribe to the LORD the glory due his name;

bring an offering, and come into his courts!

9 Worship the LORD in the splendor of holiness; [1]

tremble before him, all the earth!

[10] Say among the nations, “The LORD reigns!

Yes, the world is established; it shall never be moved;

he will judge the peoples with equity.”

[11] Let the heavens be glad, and let the earth rejoice;

let the sea roar, and all that fills it;

12 let the field exult, and everything in it!

Then shall all the trees of the forest sing for joy

[13] before the LORD, for he comes,

for he comes to judge the earth.

He will judge the world in righteousness,

and the peoples in his faithfulness.

THE LORD REIGNS

97  The LORD reigns, let the earth rejoice;

let the many coastlands be glad!

[2] Clouds and thick darkness are all around him;

righteousness and justice are the foundation of his throne.

[3] Fire goes before him

and burns up his adversaries all around.

4 His lightnings light up the world;

the earth sees and trembles.

[5] The mountains melt like wax before the LORD,

before the Lord of all the earth.

6 The heavens proclaim his righteousness,

and all the peoples see his glory.

[7] All worshipers of images are put to shame,

who make their boast in worthless idols;

worship him, all you gods!

[8] Zion hears and is glad,

and the daughters of Judah rejoice,

because of your judgments, O LORD.

9 For you, O LORD, are most high over all the earth;

you are exalted far above all gods.

[10] O you who love the LORD, hate evil!

He preserves the lives of his saints;

he delivers them from the hand of the wicked.

11 Light is sown [1] for the righteous,

and joy for the upright in heart.

[12] Rejoice in the LORD, O you righteous,

and give thanks to his holy name!

MAKE A JOYFUL NOISE TO THE LORD

98  A PSALM.

Oh sing to the LORD a new song,

for he has done marvelous things!

His right hand and his holy arm

have worked salvation for him.

2 The LORD has made known his salvation;

he has revealed his righteousness in the sight of the nations.

[3] He has remembered his steadfast love and faithfulness

to the house of Israel.

All the ends of the earth have seen

the salvation of our God.

[4] Make a joyful noise to the LORD, all the earth;

break forth into joyous song and sing praises!

5 Sing praises to the LORD with the lyre,

with the lyre and the sound of melody!

6 With trumpets and the sound of the horn

make a joyful noise before the King, the LORD!

[7] Let the sea roar, and all that fills it;

the world and those who dwell in it!

[8] Let the rivers clap their hands;

let the hills sing for joy together

[9] before the LORD, for he comes

to judge the earth.

He will judge the world with righteousness,

and the peoples with equity.

THE LORD OUR GOD IS HOLY

99  The LORD reigns; let the peoples tremble!

He sits enthroned upon the cherubim; let the earth quake!

[2] The LORD is great in Zion;

he is exalted over all the peoples.

[3] Let them praise your great and awesome name!

Holy is he!

[4] The King in his might loves justice. [1]

You have established equity;

you have executed justice

and righteousness in Jacob.

5 Exalt the LORD our God;

worship at his footstool!

Holy is he!

[6] Moses and Aaron were among his priests,

Samuel also was among those who called upon his name.

They called to the LORD, and he answered them.

[7] In the pillar of the cloud he spoke to them;

they kept his testimonies

and the statute that he gave them.

[8] O LORD our God, you answered them;

you were a forgiving God to them,

but an avenger of their wrongdoings.

[9] Exalt the LORD our God,

and worship at his holy mountain;

for the LORD our God is holy!

HIS STEADFAST LOVE ENDURES FOREVER

100  A PSALM FOR GIVING THANKS.

Make a joyful noise to the LORD, all the earth!

[2] Serve the LORD with gladness!

Come into his presence with singing!

[3] Know that the LORD, he is God!

It is he who made us, and we are his; [1]

we are his people, and the sheep of his pasture.

[4] Enter his gates with thanksgiving,

and his courts with praise!

Give thanks to him; bless his name!

[5] For the LORD is good;

his steadfast love endures forever,

and his faithfulness to all generations.

I WILL WALK WITH INTEGRITY

101  A PSALM OF DAVID.

I will sing of steadfast love and justice;

to you, O LORD, I will make music.

[2] I will ponder the way that is blameless.

Oh when will you come to me?

I will walk with integrity of heart

within my house;

[3] I will not set before my eyes

anything that is worthless.

I hate the work of those who fall away;

it shall not cling to me.

4 A perverse heart shall be far from me;

I will know nothing of evil.

[5] Whoever slanders his neighbor secretly

I will destroy.

Whoever has a haughty look and an arrogant heart

I will not endure.

6 I will look with favor on the faithful in the land,

that they may dwell with me;

he who walks in the way that is blameless

shall minister to me.

7 No one who practices deceit

shall dwell in my house;

no one who utters lies

shall continue before my eyes.

8 Morning by morning I will destroy

all the wicked in the land,

cutting off all the evildoers

from the city of the LORD.

DO NOT HIDE YOUR FACE FROM ME

102  A PRAYER OF ONE AFFLICTED, WHEN HE IS FAINT AND POURS OUT HIS COMPLAINT BEFORE THE LORD.

1 Hear my prayer, O LORD;

let my cry come to you!

[2] Do not hide your face from me

in the day of my distress!

Incline your ear to me;

answer me speedily in the day when I call!

[3] For my days pass away like smoke,

and my bones burn like a furnace.

4 My heart is struck down like grass and has withered;

I forget to eat my bread.

[5] Because of my loud groaning

my bones cling to my flesh.

[6] I am like a desert owl of the wilderness,

like an owl [1] of the waste places;

7 I lie awake;

I am like a lonely sparrow on the housetop.

[8] All the day my enemies taunt me;

those who deride me use my name for a curse.

9 For I eat ashes like bread

and mingle tears with my drink,

[10] because of your indignation and anger;

for you have taken me up and thrown me down.

11 My days are like an evening shadow;

I wither away like grass.

[12] But you, O LORD, are enthroned forever;

you are remembered throughout all generations.

[13] You will arise and have pity on Zion;

it is the time to favor her;

the appointed time has come.

14 For your servants hold her stones dear

and have pity on her dust.

[15] Nations will fear the name of the LORD,

and all the kings of the earth will fear your glory.

16 For the LORD builds up Zion;

he appears in his glory;

17 he regards the prayer of the destitute

and does not despise their prayer.

18 Let this be recorded for a generation to come,

so that a people yet to be created may praise the LORD:

19 that he looked down from his holy height;

from heaven the LORD looked at the earth,

[20] to hear the groans of the prisoners,

to set free those who were doomed to die,

21 that they may declare in Zion the name of the LORD,

and in Jerusalem his praise,

22 when peoples gather together,

and kingdoms, to worship the LORD.

[23] He has broken my strength in midcourse;

he has shortened my days.

24 “O my God,” I say, “take me not away

in the midst of my days—

you whose years endure

throughout all generations!”

[25] Of old you laid the foundation of the earth,

and the heavens are the work of your hands.

26 They will perish, but you will remain;

they will all wear out like a garment.

You will change them like a robe, and they will pass away,

[27] but you are the same, and your years have no end.

[28] The children of your servants shall dwell secure;

their offspring shall be established before you.

BLESS THE LORD, O MY SOUL

103  OF DAVID.

Bless the LORD, O my soul,

and all that is within me,

bless his holy name!

[2] Bless the LORD, O my soul,

and forget not all his benefits,

[3] who forgives all your iniquity,

who heals all your diseases,

[4] who redeems your life from the pit,

who crowns you with steadfast love and mercy,

[5] who satisfies you with good

so that your youth is renewed like the eagle’s.

[6] The LORD works righteousness

and justice for all who are oppressed.

[7] He made known his ways to Moses,

his acts to the people of Israel.

8 The LORD is merciful and gracious,

slow to anger and abounding in steadfast love.

9 He will not always chide,

nor will he keep his anger forever.

10 He does not deal with us according to our sins,

nor repay us according to our iniquities.

11 For as high as the heavens are above the earth,

so great is his steadfast love toward those who fear him;

[12] as far as the east is from the west,

so far does he remove our transgressions from us.

[13] As a father shows compassion to his children,

so the LORD shows compassion to those who fear him.

[14] For he knows our frame; [1]

he remembers that we are dust.

15 As for man, his days are like grass;

he flourishes like a flower of the field;

16 for the wind passes over it, and it is gone,

and its place knows it no more.

[17] But the steadfast love of the LORD is from everlasting to everlasting on those who fear him,

and his righteousness to children’s children,

[18] to those who keep his covenant

and remember to do his commandments.

[19] The LORD has established his throne in the heavens,

and his kingdom rules over all.

[20] Bless the LORD, O you his angels,

you mighty ones who do his word,

obeying the voice of his word!

[21] Bless the LORD, all his hosts,

his ministers, who do his will!

[22] Bless the LORD, all his works,

in all places of his dominion.

Bless the LORD, O my soul!

O LORD MY GOD, YOU ARE VERY GREAT

104  BLESS THE LORD, O MY SOUL!

O LORD my God, you are very great!

You are clothed with splendor and majesty,

[2] covering yourself with light as with a garment,

stretching out the heavens like a tent.

[3] He lays the beams of his chambers on the waters;

he makes the clouds his chariot;

he rides on the wings of the wind;

[4] he makes his messengers winds,

his ministers a flaming fire.

[5] He set the earth on its foundations,

so that it should never be moved.

[6] You covered it with the deep as with a garment;

the waters stood above the mountains.

[7] At your rebuke they fled;

at the sound of your thunder they took to flight.

8 The mountains rose, the valleys sank down

to the place that you appointed for them.

[9] You set a boundary that they may not pass,

so that they might not again cover the earth.

[10] You make springs gush forth in the valleys;

they flow between the hills;

11 they give drink to every beast of the field;

the wild donkeys quench their thirst.

12 Beside them the birds of the heavens dwell;

they sing among the branches.

[13] From your lofty abode you water the mountains;

the earth is satisfied with the fruit of your work.

[14] You cause the grass to grow for the livestock

and plants for man to cultivate,

that he may bring forth food from the earth

[15] and wine to gladden the heart of man,

oil to make his face shine

and bread to strengthen man’s heart.

16 The trees of the LORD are watered abundantly,

the cedars of Lebanon that he planted.

17 In them the birds build their nests;

the stork has her home in the fir trees.

18 The high mountains are for the wild goats;

the rocks are a refuge for the rock badgers.

[19] He made the moon to mark the seasons; [1]

the sun knows its time for setting.

20 You make darkness, and it is night,

when all the beasts of the forest creep about.

[21] The young lions roar for their prey,

seeking their food from God.

22 When the sun rises, they steal away

and lie down in their dens.

[23] Man goes out to his work

and to his labor until the evening.

[24] O LORD, how manifold are your works!

In wisdom have you made them all;

the earth is full of your creatures.

[25] Here is the sea, great and wide,

which teems with creatures innumerable,

living things both small and great.

[26] There go the ships,

and Leviathan, which you formed to play in it. [2]

27 These all look to you,

to give them their food in due season.

28 When you give it to them, they gather it up;

when you open your hand, they are filled with good things.

[29] When you hide your face, they are dismayed;

when you take away their breath, they die

and return to their dust.

[30] When you send forth your Spirit, [3] they are created,

and you renew the face of the ground.

[31] May the glory of the LORD endure forever;

may the LORD rejoice in his works,

[32] who looks on the earth and it trembles,

who touches the mountains and they smoke!

33 I will sing to the LORD as long as I live;

I will sing praise to my God while I have being.

[34] May my meditation be pleasing to him,

for I rejoice in the LORD.

[35] Let sinners be consumed from the earth,

and let the wicked be no more!

Bless the LORD, O my soul!

Praise the LORD!

TELL OF ALL HIS WONDERFUL WORKS

105  Oh give thanks to the LORD; call upon his name;

make known his deeds among the peoples!

[2] Sing to him, sing praises to him;

tell of all his wondrous works!

3 Glory in his holy name;

let the hearts of those who seek the LORD rejoice!

[4] Seek the LORD and his strength;

seek his presence continually!

[5] Remember the wondrous works that he has done,

his miracles, and the judgments he uttered,

6 O offspring of Abraham, his servant,

children of Jacob, his chosen ones!

[7] He is the LORD our God;

his judgments are in all the earth.

[8] He remembers his covenant forever,

the word that he commanded, for a thousand generations,

[9] the covenant that he made with Abraham,

his sworn promise to Isaac,

[10] which he confirmed to Jacob as a statute,

to Israel as an everlasting covenant,

[11] saying, “To you I will give the land of Canaan

as your portion for an inheritance.”

[12] When they were few in number,

of little account, and sojourners in it,

13 wandering from nation to nation,

from one kingdom to another people,

[14] he allowed no one to oppress them;

he rebuked kings on their account,

[15] saying, “Touch not my anointed ones,

do my prophets no harm!”

[16] When he summoned a famine on the land

and broke all supply [1] of bread,

17 he had sent a man ahead of them,

Joseph, who was sold as a slave.

18 His feet were hurt with fetters;

his neck was put in a collar of iron;

19 until what he had said came to pass,

the word of the LORD tested him.

20 The king sent and released him;

the ruler of the peoples set him free;

21 he made him lord of his house

and ruler of all his possessions,

22 to bind [1] his princes at his pleasure

and to teach his elders wisdom.

[23] Then Israel came to Egypt;

Jacob sojourned in the land of Ham.

24 And the LORD made his people very fruitful

and made them stronger than their foes.

25 He turned their hearts to hate his people,

to deal craftily with his servants.

26 He sent Moses, his servant,

and Aaron, whom he had chosen.

27 They performed his signs among them

and miracles in the land of Ham.

[28] He sent darkness, and made the land dark;

they did not rebel [2] against his words.

29 He turned their waters into blood

and caused their fish to die.

30 Their land swarmed with frogs,

even in the chambers of their kings.

[31] He spoke, and there came swarms of flies,

and gnats throughout their country.

[32] He gave them hail for rain,

and fiery lightning bolts through their land.

33 He struck down their vines and fig trees,

and shattered the trees of their country.

34 He spoke, and the locusts came,

young locusts without number,

35 which devoured all the vegetation in their land

and ate up the fruit of their ground.

[36] He struck down all the firstborn in their land,

the firstfruits of all their strength.

[37] Then he brought out Israel with silver and gold,

and there was none among his tribes who stumbled.

38 Egypt was glad when they departed,

for dread of them had fallen upon it.

39 He spread a cloud for a covering,

and fire to give light by night.

[40] They asked, and he brought quail,

and gave them bread from heaven in abundance.

41 He opened the rock, and water gushed out;

it flowed through the desert like a river.

[42] For he remembered his holy promise,

and Abraham, his servant.

43 So he brought his people out with joy,

his chosen ones with singing.

44 And he gave them the lands of the nations,

and they took possession of the fruit of the peoples’ toil,

[45] that they might keep his statutes

and observe his laws.

Praise the LORD!

GIVE THANKS TO THE LORD, FOR HE IS GOOD

106  Praise the LORD!

Oh give thanks to the LORD, for he is good,

for his steadfast love endures forever!

THE GOODNESS OF GOD

James declares: “Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (James 1:17).

God never changes. With Him there is “no shadow of turning.” This suggests not only that God is immaterial and therefore incapable of casting a shadow, but also that there is no “shadow side,” in a figurative or moral sense, to God. Shadows suggest darkness, and in spiritual terms darkness suggests evil. Since there is no evil in God, there is no hint of darkness in Him either. He is the Father of lights.

When James adds that there is no “shadow due to change” with God, it is not enough to understand this merely in terms of God’s unchanging or immutable being. This reference is also to God’s character. Not only is God altogether good, He is consistently good. God doesn’t know how to be anything but good.

So closely linked is goodness to God that even pagan philosophers such as Plato equated ultimate goodness, the highest good, with God Himself. God’s goodness refers both to His character and His behavior. His actions proceed from and flow out of His being. He acts according to what He is. Just as a corrupt tree cannot bear incorrupt fruit, neither can an incorrupt God produce corrupt fruit.

The law of God reflects His goodness. God is said to be good not because He obeys some cosmic law outside of Himself that judges Him or because God so defines goodness that He can act in a lawless manner and by the sheer power of His authority declare His actions good. God’s goodness is neither arbitrary nor capricious. God does obey a law, but the law He obeys is the law of His own character. He always acts according to His own character, which is eternally, immutably, and intrinsically good. James teaches that every good and perfect gift comes from God. He is not only the ultimate standard of goodness; He is the Source of all goodness.

One of the most popular New Testament verses is Romans 8:28: “And we know that for those who love God all things work together for good, for those who are called according to his purpose.” This text on divine providence is as difficult to comprehend as it is popular. If God is able to make everything that happens to us work together for our good, then ultimately everything that happens to us is good. We must be careful to stress here the word ultimately. On the earthly plane things that happen to us may indeed be evil. (We must be careful not to call good, evil or evil, good.) We encounter affliction, misery, injustice, and a host of other evils. Yet God in His goodness transcends all of these things and works them to our good. For the Christian, ultimately, there are no tragedies. Ultimately, the providence of God works all these proximate evils for our final benefit.

Martin Luther understood this aspect of God’s good providence when he said, “If God told me to eat the dung from off the streets, not only would I eat it, but I would know it was good for me.”

2 Who can utter the mighty deeds of the LORD,

or declare all his praise?

3 Blessed are they who observe justice,

who do righteousness at all times!

[4] Remember me, O LORD, when you show favor to your people;

help me when you save them, [1]

5 that I may look upon the prosperity of your chosen ones,

that I may rejoice in the gladness of your nation,

that I may glory with your inheritance.

[6] Both we and our fathers have sinned;

we have committed iniquity; we have done wickedness.

[7] Our fathers, when they were in Egypt,

did not consider your wondrous works;

they did not remember the abundance of your steadfast love,

but rebelled by the sea, at the Red Sea.

8 Yet he saved them for his name’s sake,

that he might make known his mighty power.

[9] He rebuked the Red Sea, and it became dry,

and he led them through the deep as through a desert.

10 So he saved them from the hand of the foe

and redeemed them from the power of the enemy.

11 And the waters covered their adversaries;

not one of them was left.

12 Then they believed his words;

they sang his praise.

[13] But they soon forgot his works;

they did not wait for his counsel.

14 But they had a wanton craving in the wilderness,

and put God to the test in the desert;

15 he gave them what they asked,

but sent a wasting disease among them.

16 When men in the camp were jealous of Moses

and Aaron, the holy one of the LORD,

[17] the earth opened and swallowed up Dathan,

and covered the company of Abiram.

18 Fire also broke out in their company;

the flame burned up the wicked.

19 They made a calf in Horeb

and worshiped a metal image.

[20] They exchanged the glory of God [1]

for the image of an ox that eats grass.

21 They forgot God, their Savior,

who had done great things in Egypt,

[22] wondrous works in the land of Ham,

and awesome deeds by the Red Sea.

[23] Therefore he said he would destroy them—

had not Moses, his chosen one,

stood in the breach before him,

to turn away his wrath from destroying them.

[24] Then they despised the pleasant land,

having no faith in his promise.

25 They murmured in their tents,

and did not obey the voice of the LORD.

[26] Therefore he raised his hand and swore to them

that he would make them fall in the wilderness,

27 and would make their offspring fall among the nations,

scattering them among the lands.

[28] Then they yoked themselves to the Baal of Peor,

and ate sacrifices offered to the dead;

29 they provoked the LORD to anger with their deeds,

and a plague broke out among them.

30 Then Phinehas stood up and intervened,

and the plague was stayed.

[31] And that was counted to him as righteousness

from generation to generation forever.

[32] They angered him at the waters of Meribah,

and it went ill with Moses on their account,

[33] for they made his spirit bitter, [1]

and he spoke rashly with his lips.

34 They did not destroy the peoples,

as the LORD commanded them,

35 but they mixed with the nations

and learned to do as they did.

36 They served their idols,

which became a snare to them.

[37] They sacrificed their sons

and their daughters to the demons;

38 they poured out innocent blood,

the blood of their sons and daughters,

whom they sacrificed to the idols of Canaan,

and the land was polluted with blood.

[39] Thus they became unclean by their acts,

and played the whore in their deeds.

40 Then the anger of the LORD was kindled against his people,

and he abhorred his heritage;

41 he gave them into the hand of the nations,

so that those who hated them ruled over them.

42 Their enemies oppressed them,

and they were brought into subjection under their power.

43 Many times he delivered them,

but they were rebellious in their purposes

and were brought low through their iniquity.

44 Nevertheless, he looked upon their distress,

when he heard their cry.

[45] For their sake he remembered his covenant,

and relented according to the abundance of his steadfast love.

46 He caused them to be pitied

by all those who held them captive.

47 Save us, O LORD our God,

and gather us from among the nations,

that we may give thanks to your holy name

and glory in your praise.

[48] Blessed be the LORD, the God of Israel,

from everlasting to everlasting!

And let all the people say, “Amen!”

Praise the LORD!

BOOK FIVE

LET THE REDEEMED OF THE LORD SAY SO

107  Oh give thanks to the LORD, for he is good,

for his steadfast love endures forever!

2 Let the redeemed of the LORD say so,

whom he has redeemed from trouble [1]

[3] and gathered in from the lands,

from the east and from the west,

from the north and from the south.

[4] Some wandered in desert wastes,

finding no way to a city to dwell in;

5 hungry and thirsty,

their soul fainted within them.

[6] Then they cried to the LORD in their trouble,

and he delivered them from their distress.

7 He led them by a straight way

till they reached a city to dwell in.

8 Let them thank the LORD for his steadfast love,

for his wondrous works to the children of man!

9 For he satisfies the longing soul,

and the hungry soul he fills with good things.

[10] Some sat in darkness and in the shadow of death,

prisoners in affliction and in irons,

11 for they had rebelled against the words of God,

and spurned the counsel of the Most High.

[12] So he bowed their hearts down with hard labor;

they fell down, with none to help.

[13] Then they cried to the LORD in their trouble,

and he delivered them from their distress.

14 He brought them out of darkness and the shadow of death,

and burst their bonds apart.

15 Let them thank the LORD for his steadfast love,

for his wondrous works to the children of man!

16 For he shatters the doors of bronze

and cuts in two the bars of iron.

[17] Some were fools through their sinful ways,

and because of their iniquities suffered affliction;

[18] they loathed any kind of food,

and they drew near to the gates of death.

19 Then they cried to the LORD in their trouble,

and he delivered them from their distress.

[20] He sent out his word and healed them,

and delivered them from their destruction.

21 Let them thank the LORD for his steadfast love,

for his wondrous works to the children of man!

[22] And let them offer sacrifices of thanksgiving,

and tell of his deeds in songs of joy!

[23] Some went down to the sea in ships,

doing business on the great waters;

[24] they saw the deeds of the LORD,

his wondrous works in the deep.

25 For he commanded and raised the stormy wind,

which lifted up the waves of the sea.

[26] They mounted up to heaven; they went down to the depths;

their courage melted away in their evil plight;

27 they reeled and staggered like drunken men

and were at their wits’ end. [1]

[28] Then they cried to the LORD in their trouble,

and he delivered them from their distress.

[29] He made the storm be still,

and the waves of the sea were hushed.

30 Then they were glad that the waters [2] were quiet,

and he brought them to their desired haven.

31 Let them thank the LORD for his steadfast love,

for his wondrous works to the children of man!

32 Let them extol him in the congregation of the people,

and praise him in the assembly of the elders.

[33] He turns rivers into a desert,

springs of water into thirsty ground,

[34] a fruitful land into a salty waste,

because of the evil of its inhabitants.

35 He turns a desert into pools of water,

a parched land into springs of water.

[36] And there he lets the hungry dwell,

and they establish a city to live in;

37 they sow fields and plant vineyards

and get a fruitful yield.

38 By his blessing they multiply greatly,

and he does not let their livestock diminish.

39 When they are diminished and brought low

through oppression, evil, and sorrow,

[40] he pours contempt on princes

and makes them wander in trackless wastes;

41 but he raises up the needy out of affliction

and makes their families like flocks.

42 The upright see it and are glad,

and all wickedness shuts its mouth.

[43] Whoever is wise, let him attend to these things;

let them consider the steadfast love of the LORD.

WITH GOD WE SHALL DO VALIANTLY

108  A SONG. A PSALM OF DAVID.

My heart is steadfast, O God!

I will sing and make melody with all my being! [1]

[2] Awake, O harp and lyre!

I will awake the dawn!

[3] I will give thanks to you, O LORD, among the peoples;

I will sing praises to you among the nations.

[4] For your steadfast love is great above the heavens;

your faithfulness reaches to the clouds.

[5] Be exalted, O God, above the heavens!

Let your glory be over all the earth!

[6] That your beloved ones may be delivered,

give salvation by your right hand and answer me!

[7] God has promised in his holiness: [1]

“With exultation I will divide up Shechem

and portion out the Valley of Succoth.

[8] Gilead is mine; Manasseh is mine;

Ephraim is my helmet,

Judah my scepter.

[9] Moab is my washbasin;

upon Edom I cast my shoe;

over Philistia I shout in triumph.”

[10] Who will bring me to the fortified city?

Who will lead me to Edom?

11 Have you not rejected us, O God?

You do not go out, O God, with our armies.

12 Oh grant us help against the foe,

for vain is the salvation of man!

[13] With God we shall do valiantly;

it is he who will tread down our foes.

HELP ME, O LORD MY GOD

109  TO THE CHOIRMASTER. A PSALM OF DAVID.

Be not silent, O God of my praise!

2 For wicked and deceitful mouths are opened against me,

speaking against me with lying tongues.

3 They encircle me with words of hate,

and attack me without cause.

[4] In return for my love they accuse me,

but I give myself to prayer. [2]

[5] So they reward me evil for good,

and hatred for my love.

[6] Appoint a wicked man against him;

let an accuser stand at his right hand.

7 When he is tried, let him come forth guilty;

let his prayer be counted as sin!

[8] May his days be few;

may another take his office!

[9] May his children be fatherless

and his wife a widow!

10 May his children wander about and beg,

seeking food far from the ruins they inhabit!

11 May the creditor seize all that he has;

may strangers plunder the fruits of his toil!

12 Let there be none to extend kindness to him,

nor any to pity his fatherless children!

[13] May his posterity be cut off;

may his name be blotted out in the second generation!

14 May the iniquity of his fathers be remembered before the LORD,

and let not the sin of his mother be blotted out!

15 Let them be before the LORD continually,

that he may cut off the memory of them from the earth!

16 For he did not remember to show kindness,

but pursued the poor and needy

and the brokenhearted, to put them to death.

[17] He loved to curse; let curses come [1] upon him!

He did not delight in blessing; may it be far [2] from him!

18 He clothed himself with cursing as his coat;

may it soak [3] into his body like water,

like oil into his bones!

19 May it be like a garment that he wraps around him,

like a belt that he puts on every day!

20 May this be the reward of my accusers from the LORD,

of those who speak evil against my life!

[21] But you, O GOD my Lord,

deal on my behalf for your name’s sake;

because your steadfast love is good, deliver me!

22 For I am poor and needy,

and my heart is stricken within me.

23 I am gone like a shadow at evening;

I am shaken off like a locust.

24 My knees are weak through fasting;

my body has become gaunt, with no fat.

[25] I am an object of scorn to my accusers;

when they see me, they wag their heads.

[26] Help me, O LORD my God!

Save me according to your steadfast love!

27 Let them know that this is your hand;

you, O LORD, have done it!

28 Let them curse, but you will bless!

They arise and are put to shame, but your servant will be glad!

29 May my accusers be clothed with dishonor;

may they be wrapped in their own shame as in a cloak!

30 With my mouth I will give great thanks to the LORD;

I will praise him in the midst of the throng.

[31] For he stands at the right hand of the needy one,

to save him from those who condemn his soul to death.

SIT AT MY RIGHT HAND

110  A PSALM OF DAVID.

The LORD says to my Lord:

“Sit at my right hand,

until I make your enemies your footstool.”

[2] The LORD sends forth from Zion

your mighty scepter.

Rule in the midst of your enemies!

[3] Your people will offer themselves freely

on the day of your power, [1]

in holy garments; [2]

from the womb of the morning,

the dew of your youth will be yours. [3]

[4] The LORD has sworn

and will not change his mind,

“You are a priest forever

after the order of Melchizedek.”

[5] The Lord is at your right hand;

he will shatter kings on the day of his wrath.

[6] He will execute judgment among the nations,

filling them with corpses;

he will shatter chiefs [1]

over the wide earth.

[7] He will drink from the brook by the way;

therefore he will lift up his head.

GREAT ARE THE LORD’S WORKS

111  [2] Praise the LORD!

I will give thanks to the LORD with my whole heart,

in the company of the upright, in the congregation.

[2] Great are the works of the LORD,

studied by all who delight in them.

[3] Full of splendor and majesty is his work,

and his righteousness endures forever.

[4] He has caused his wondrous works to be remembered;

the LORD is gracious and merciful.

[5] He provides food for those who fear him;

he remembers his covenant forever.

[6] He has shown his people the power of his works,

in giving them the inheritance of the nations.

7 The works of his hands are faithful and just;

all his precepts are trustworthy;

8 they are established forever and ever,

to be performed with faithfulness and uprightness.

9 He sent redemption to his people;

he has commanded his covenant forever.

Holy and awesome is his name!

[10] The fear of the LORD is the beginning of wisdom;

all those who practice it have a good understanding.

His praise endures forever!

THE RIGHTEOUS WILL NEVER BE MOVED

112  [3] Praise the LORD!

Blessed is the man who fears the LORD,

who greatly delights in his commandments!

[2] His offspring will be mighty in the land;

the generation of the upright will be blessed.

[3] Wealth and riches are in his house,

and his righteousness endures forever.

[4] Light dawns in the darkness for the upright;

he is gracious, merciful, and righteous.

5 It is well with the man who deals generously and lends;

who conducts his affairs with justice.

6 For the righteous will never be moved;

he will be remembered forever.

[7] He is not afraid of bad news;

his heart is firm, trusting in the LORD.

8 His heart is steady; he will not be afraid,

until he looks in triumph on his adversaries.

[9] He has distributed freely; he has given to the poor;

his righteousness endures forever;

his horn is exalted in honor.

[10] The wicked man sees it and is angry;

he gnashes his teeth and melts away;

the desire of the wicked will perish!

WHO IS LIKE THE LORD OUR GOD?

113  Praise the LORD!

Praise, O servants of the LORD,

praise the name of the LORD!

[2] Blessed be the name of the LORD

from this time forth and forevermore!

[3] From the rising of the sun to its setting,

the name of the LORD is to be praised!

[4] The LORD is high above all nations,

and his glory above the heavens!

[5] Who is like the LORD our God,

who is seated on high,

[6] who looks far down

on the heavens and the earth?

[7] He raises the poor from the dust

and lifts the needy from the ash heap,

8 to make them sit with princes,

with the princes of his people.

9 He gives the barren woman a home,

making her the joyous mother of children.

Praise the LORD!

TREMBLE AT THE PRESENCE OF THE LORD

114  When Israel went out from Egypt,

the house of Jacob from a people of strange language,

[2] Judah became his sanctuary,

Israel his dominion.

[3] The sea looked and fled;

Jordan turned back.

[4] The mountains skipped like rams,

the hills like lambs.

[5] What ails you, O sea, that you flee?

O Jordan, that you turn back?

[6] O mountains, that you skip like rams?

O hills, like lambs?

[7] Tremble, O earth, at the presence of the Lord,

at the presence of the God of Jacob,

[8] who turns the rock into a pool of water,

the flint into a spring of water.

TO YOUR NAME GIVE GLORY

115  Not to us, O LORD, not to us, but to your name give glory,

for the sake of your steadfast love and your faithfulness!

[2] Why should the nations say,

“Where is their God?”

[3] Our God is in the heavens;

he does all that he pleases.

[4] Their idols are silver and gold,

the work of human hands.

5 They have mouths, but do not speak;

eyes, but do not see.

6 They have ears, but do not hear;

noses, but do not smell.

7 They have hands, but do not feel;

feet, but do not walk;

and they do not make a sound in their throat.

[8] Those who make them become like them;

so do all who trust in them.

[9] O Israel, [1] trust in the LORD!

He is their help and their shield.

[10] O house of Aaron, trust in the LORD!

He is their help and their shield.

[11] You who fear the LORD, trust in the LORD!

He is their help and their shield.

[12] The LORD has remembered us; he will bless us;

he will bless the house of Israel;

he will bless the house of Aaron;

[13] he will bless those who fear the LORD,

both the small and the great.

[14] May the LORD give you increase,

you and your children!

[15] May you be blessed by the LORD,

who made heaven and earth!

[16] The heavens are the LORD’s heavens,

but the earth he has given to the children of man.

[17] The dead do not praise the LORD,

nor do any who go down into silence.

[18] But we will bless the LORD

from this time forth and forevermore.

Praise the LORD!

I LOVE THE LORD

116  I love the LORD, because he has heard

my voice and my pleas for mercy.

2 Because he inclined his ear to me,

therefore I will call on him as long as I live.

[3] The snares of death encompassed me;

the pangs of Sheol laid hold on me;

I suffered distress and anguish.

4 Then I called on the name of the LORD:

“O LORD, I pray, deliver my soul!”

[5] Gracious is the LORD, and righteous;

our God is merciful.

6 The LORD preserves the simple;

when I was brought low, he saved me.

7 Return, O my soul, to your rest;

for the LORD has dealt bountifully with you.

8 For you have delivered my soul from death,

my eyes from tears,

my feet from stumbling;

9 I will walk before the LORD

in the land of the living.

[10] I believed, even when [1] I spoke:

“I am greatly afflicted”;

[11] I said in my alarm,

“All mankind are liars.”

12 What shall I render to the LORD

for all his benefits to me?

[13] I will lift up the cup of salvation

and call on the name of the LORD,

[14] I will pay my vows to the LORD

in the presence of all his people.

[15] Precious in the sight of the LORD

is the death of his saints.

16 O LORD, I am your servant;

I am your servant, the son of your maidservant.

You have loosed my bonds.

17 I will offer to you the sacrifice of thanksgiving

and call on the name of the LORD.

[18] I will pay my vows to the LORD

in the presence of all his people,

[19] in the courts of the house of the LORD,

in your midst, O Jerusalem.

Praise the LORD!

THE LORD’S FAITHFULNESS ENDURES FOREVER

117  Praise the LORD, all nations!

Extol him, all peoples!

[2] For great is his steadfast love toward us,

and the faithfulness of the LORD endures forever.

Praise the LORD!

HIS STEADFAST LOVE ENDURES FOREVER

118  Oh give thanks to the LORD, for he is good;

for his steadfast love endures forever!

2 Let Israel say,

“His steadfast love endures forever.”

3 Let the house of Aaron say,

“His steadfast love endures forever.”

4 Let those who fear the LORD say,

“His steadfast love endures forever.”

[5] Out of my distress I called on the LORD;

the LORD answered me and set me free.

[6] The LORD is on my side; I will not fear.

What can man do to me?

7 The LORD is on my side as my helper;

I shall look in triumph on those who hate me.

8 It is better to take refuge in the LORD

than to trust in man.

9 It is better to take refuge in the LORD

than to trust in princes.

[10] All nations surrounded me;

in the name of the LORD I cut them off!

11 They surrounded me, surrounded me on every side;

in the name of the LORD I cut them off!

[12] They surrounded me like bees;

they went out like a fire among thorns;

in the name of the LORD I cut them off!

13 I was pushed hard, [1] so that I was falling,

but the LORD helped me.

[14] The LORD is my strength and my song;

he has become my salvation.

[15] Glad songs of salvation

are in the tents of the righteous:

“The right hand of the LORD does valiantly,

16 the right hand of the LORD exalts,

the right hand of the LORD does valiantly!”

[17] I shall not die, but I shall live,

and recount the deeds of the LORD.

18 The LORD has disciplined me severely,

but he has not given me over to death.

[19] Open to me the gates of righteousness,

that I may enter through them

and give thanks to the LORD.

20 This is the gate of the LORD;

the righteous shall enter through it.

[21] I thank you that you have answered me

and have become my salvation.

[22] The stone that the builders rejected

has become the cornerstone. [2]

23 This is the LORD’s doing;

it is marvelous in our eyes.

[24] This is the day that the LORD has made;

let us rejoice and be glad in it.

25 Save us, we pray, O LORD!

O LORD, we pray, give us success!

[26] Blessed is he who comes in the name of the LORD!

We bless you from the house of the LORD.

[27] The LORD is God,

and he has made his light to shine upon us.

Bind the festal sacrifice with cords,

up to the horns of the altar!

28 You are my God, and I will give thanks to you;

you are my God; I will extol you.

[29] Oh give thanks to the LORD, for he is good;

for his steadfast love endures forever!

YOUR WORD IS A LAMP TO MY FEET

ALEPH

119  [1] Blessed are those whose way is blameless,

who walk in the law of the LORD!

[2] Blessed are those who keep his testimonies,

who seek him with their whole heart,

3 who also do no wrong,

but walk in his ways!

[4] You have commanded your precepts

to be kept diligently.

[5] Oh that my ways may be steadfast

in keeping your statutes!

6 Then I shall not be put to shame,

having my eyes fixed on all your commandments.

[7] I will praise you with an upright heart,

when I learn your righteous rules. [2]

[8] I will keep your statutes;

do not utterly forsake me!

BETH

[9] How can a young man keep his way pure?

By guarding it according to your word.

[10] With my whole heart I seek you;

let me not wander from your commandments!

11 I have stored up your word in my heart,

that I might not sin against you.

12 Blessed are you, O LORD;

teach me your statutes!

13 With my lips I declare

all the rules [1] of your mouth.

14 In the way of your testimonies I delight

as much as in all riches.

[15] I will meditate on your precepts

and fix my eyes on your ways.

16 I will delight in your statutes;

I will not forget your word.

GIMEL

[17] Deal bountifully with your servant,

that I may live and keep your word.

[18] Open my eyes, that I may behold

wondrous things out of your law.

[19] I am a sojourner on the earth;

hide not your commandments from me!

20 My soul is consumed with longing

for your rules [2] at all times.

21 You rebuke the insolent, accursed ones,

who wander from your commandments.

[22] Take away from me scorn and contempt,

for I have kept your testimonies.

[23] Even though princes sit plotting against me,

your servant will meditate on your statutes.

24 Your testimonies are my delight;

they are my counselors.

DALETH

25 My soul clings to the dust;

give me life according to your word!

26 When I told of my ways, you answered me;

teach me your statutes!

27 Make me understand the way of your precepts,

and I will meditate on your wondrous works.

28 My soul melts away for sorrow;

strengthen me according to your word!

[29] Put false ways far from me

and graciously teach me your law!

30 I have chosen the way of faithfulness;

I set your rules before me.

31 I cling to your testimonies, O LORD;

let me not be put to shame!

32 I will run in the way of your commandments

when you enlarge my heart! [1]

HE

[33] Teach me, O LORD, the way of your statutes;

and I will keep it to the end. [2]

[34] Give me understanding, that I may keep your law

and observe it with my whole heart.

35 Lead me in the path of your commandments,

for I delight in it.

[36] Incline my heart to your testimonies,

and not to selfish gain!

[37] Turn my eyes from looking at worthless things;

and give me life in your ways.

[38] Confirm to your servant your promise,

that you may be feared.

39 Turn away the reproach that I dread,

for your rules are good.

40 Behold, I long for your precepts;

in your righteousness give me life!

WAW

[41] Let your steadfast love come to me, O LORD,

your salvation according to your promise;

42 then shall I have an answer for him who taunts me,

for I trust in your word.

43 And take not the word of truth utterly out of my mouth,

for my hope is in your rules.

44 I will keep your law continually,

forever and ever,

[45] and I shall walk in a wide place,

for I have sought your precepts.

46 I will also speak of your testimonies before kings

and shall not be put to shame,

47 for I find my delight in your commandments,

which I love.

48 I will lift up my hands toward your commandments, which I love,

and I will meditate on your statutes.

ZAYIN

[49] Remember your word to your servant,

in which you have made me hope.

50 This is my comfort in my affliction,

that your promise gives me life.

51 The insolent utterly deride me,

but I do not turn away from your law.

[52] When I think of your rules from of old,

I take comfort, O LORD.

53 Hot indignation seizes me because of the wicked,

who forsake your law.

[54] Your statutes have been my songs

in the house of my sojourning.

[55] I remember your name in the night, O LORD,

and keep your law.

56 This blessing has fallen to me,

that I have kept your precepts.

HETH

[57] The LORD is my portion;

I promise to keep your words.

58 I entreat your favor with all my heart;

be gracious to me according to your promise.

59 When I think on my ways,

I turn my feet to your testimonies;

60 I hasten and do not delay

to keep your commandments.

61 Though the cords of the wicked ensnare me,

I do not forget your law.

62 At midnight I rise to praise you,

because of your righteous rules.

[63] I am a companion of all who fear you,

of those who keep your precepts.

64 The earth, O LORD, is full of your steadfast love;

teach me your statutes!

TETH

[65] You have dealt well with your servant,

O LORD, according to your word.

66 Teach me good judgment and knowledge,

for I believe in your commandments.

[67] Before I was afflicted I went astray,

but now I keep your word.

68 You are good and do good;

teach me your statutes.

69 The insolent smear me with lies,

but with my whole heart I keep your precepts;

[70] their heart is unfeeling like fat,

but I delight in your law.

[71] It is good for me that I was afflicted,

that I might learn your statutes.

72 The law of your mouth is better to me

than thousands of gold and silver pieces.

YODH

73 Your hands have made and fashioned me;

give me understanding that I may learn your commandments.

[74] Those who fear you shall see me and rejoice,

because I have hoped in your word.

[75] I know, O LORD, that your rules are righteous,

and that in faithfulness you have afflicted me.

76 Let your steadfast love comfort me

according to your promise to your servant.

77 Let your mercy come to me, that I may live;

for your law is my delight.

78 Let the insolent be put to shame,

because they have wronged me with falsehood;

as for me, I will meditate on your precepts.

79 Let those who fear you turn to me,

that they may know your testimonies.

80 May my heart be blameless in your statutes,

that I may not be put to shame!

KAPH

81 My soul longs for your salvation;

I hope in your word.

[82] My eyes long for your promise;

I ask, “When will you comfort me?”

[83] For I have become like a wineskin in the smoke,

yet I have not forgotten your statutes.

[84] How long must your servant endure? [1]

When will you judge those who persecute me?

85 The insolent have dug pitfalls for me;

they do not live according to your law.

[86] All your commandments are sure;

they persecute me with falsehood; help me!

[87] They have almost made an end of me on earth,

but I have not forsaken your precepts.

88 In your steadfast love give me life,

that I may keep the testimonies of your mouth.

LAMEDH

[89] Forever, O LORD, your word

is firmly fixed in the heavens.

90 Your faithfulness endures to all generations;

you have established the earth, and it stands fast.

91 By your appointment they stand this day,

for all things are your servants.

92 If your law had not been my delight,

I would have perished in my affliction.

[93] I will never forget your precepts,

for by them you have given me life.

94 I am yours; save me,

for I have sought your precepts.

95 The wicked lie in wait to destroy me,

but I consider your testimonies.

96 I have seen a limit to all perfection,

but your commandment is exceedingly broad.

MEM

[97] Oh how I love your law!

It is my meditation all the day.

[98] Your commandment makes me wiser than my enemies,

for it is ever with me.

[99] I have more understanding than all my teachers,

for your testimonies are my meditation.

100 I understand more than the aged, [1]

for I keep your precepts.

101 I hold back my feet from every evil way,

in order to keep your word.

[102] I do not turn aside from your rules,

for you have taught me.

103 How sweet are your words to my taste,

sweeter than honey to my mouth!

104 Through your precepts I get understanding;

therefore I hate every false way.

NUN

[105] Your word is a lamp to my feet

and a light to my path.

106 I have sworn an oath and confirmed it,

to keep your righteous rules.

107 I am severely afflicted;

give me life, O LORD, according to your word!

108 Accept my freewill offerings of praise, O LORD,

and teach me your rules.

[109] I hold my life in my hand continually,

but I do not forget your law.

110 The wicked have laid a snare for me,

but I do not stray from your precepts.

111 Your testimonies are my heritage forever,

for they are the joy of my heart.

112 I incline my heart to perform your statutes

forever, to the end. [1]

SAMEKH

[113] I hate the double-minded,

but I love your law.

114 You are my hiding place and my shield;

I hope in your word.

115 Depart from me, you evildoers,

that I may keep the commandments of my God.

116 Uphold me according to your promise, that I may live,

and let me not be put to shame in my hope!

117 Hold me up, that I may be safe

and have regard for your statutes continually!

118 You spurn all who go astray from your statutes,

for their cunning is in vain.

[119] All the wicked of the earth you discard like dross,

therefore I love your testimonies.

[120] My flesh trembles for fear of you,

and I am afraid of your judgments.

AYIN

121 I have done what is just and right;

do not leave me to my oppressors.

122 Give your servant a pledge of good;

let not the insolent oppress me.

[123] My eyes long for your salvation

and for the fulfillment of your righteous promise.

[124] Deal with your servant according to your steadfast love,

and teach me your statutes.

125 I am your servant; give me understanding,

that I may know your testimonies!

[126] It is time for the LORD to act,

for your law has been broken.

127 Therefore I love your commandments

above gold, above fine gold.

128 Therefore I consider all your precepts to be right;

I hate every false way.

PE

129 Your testimonies are wonderful;

therefore my soul keeps them.

[130] The unfolding of your words gives light;

it imparts understanding to the simple.

[131] I open my mouth and pant,

because I long for your commandments.

[132] Turn to me and be gracious to me,

as is your way with those who love your name.

[133] Keep steady my steps according to your promise,

and let no iniquity get dominion over me.

134 Redeem me from man’s oppression,

that I may keep your precepts.

[135] Make your face shine upon your servant,

and teach me your statutes.

136 My eyes shed streams of tears,

because people do not keep your law.

TSADHE

[137] Righteous are you, O LORD,

and right are your rules.

138 You have appointed your testimonies in righteousness

and in all faithfulness.

139 My zeal consumes me,

because my foes forget your words.

140 Your promise is well tried,

and your servant loves it.

141 I am small and despised,

yet I do not forget your precepts.

142 Your righteousness is righteous forever,

and your law is true.

143 Trouble and anguish have found me out,

but your commandments are my delight.

144 Your testimonies are righteous forever;

give me understanding that I may live.

QOPH

[145] With my whole heart I cry; answer me, O LORD!

I will keep your statutes.

146 I call to you; save me,

that I may observe your testimonies.

[147] I rise before dawn and cry for help;

I hope in your words.

148 My eyes are awake before the watches of the night,

that I may meditate on your promise.

[149] Hear my voice according to your steadfast love;

O LORD, according to your justice give me life.

150 They draw near who persecute me with evil purpose;

they are far from your law.

[151] But you are near, O LORD,

and all your commandments are true.

152 Long have I known from your testimonies

that you have founded them forever.

RESH

[153] Look on my affliction and deliver me,

for I do not forget your law.

[154] Plead my cause and redeem me;

give me life according to your promise!

155 Salvation is far from the wicked,

for they do not seek your statutes.

[156] Great is your mercy, O LORD;

give me life according to your rules.

157 Many are my persecutors and my adversaries,

but I do not swerve from your testimonies.

158 I look at the faithless with disgust,

because they do not keep your commands.

159 Consider how I love your precepts!

Give me life according to your steadfast love.

160 The sum of your word is truth,

and every one of your righteous rules endures forever.

SIN AND SHIN

[161] Princes persecute me without cause,

but my heart stands in awe of your words.

162 I rejoice at your word

like one who finds great spoil.

163 I hate and abhor falsehood,

but I love your law.

164 Seven times a day I praise you

for your righteous rules.

165 Great peace have those who love your law;

nothing can make them stumble.

166 I hope for your salvation, O LORD,

and I do your commandments.

[167] My soul keeps your testimonies;

I love them exceedingly.

168 I keep your precepts and testimonies,

for all my ways are before you.

TAW

[169] Let my cry come before you, O LORD;

give me understanding according to your word!

[170] Let my plea come before you;

deliver me according to your word.

171 My lips will pour forth praise,

for you teach me your statutes.

172 My tongue will sing of your word,

for all your commandments are right.

173 Let your hand be ready to help me,

for I have chosen your precepts.

174 I long for your salvation, O LORD,

and your law is my delight.

[175] Let my soul live and praise you,

and let your rules help me.

[176] I have gone astray like a lost sheep; seek your servant,

for I do not forget your commandments.

DELIVER ME, O LORD

120  A SONG OF ASCENTS.

In my distress I called to the LORD,

and he answered me.

[2] Deliver me, O LORD,

from lying lips,

from a deceitful tongue.

[3] What shall be given to you,

and what more shall be done to you,

you deceitful tongue?

[4] A warrior’s sharp arrows,

with glowing coals of the broom tree!

[5] Woe to me, that I sojourn in Meshech,

that I dwell among the tents of Kedar!

6 Too long have I had my dwelling

among those who hate peace.

7 I am for peace,

but when I speak, they are for war!

MY HELP COMES FROM THE LORD

121  A SONG OF ASCENTS.

I lift up my eyes to the hills.

From where does my help come?

[2] My help comes from the LORD,

who made heaven and earth.

[3] He will not let your foot be moved;

he who keeps you will not slumber.

[4] Behold, he who keeps Israel

will neither slumber nor sleep.

[5] The LORD is your keeper;

the LORD is your shade on your right hand.

6 The sun shall not strike you by day,

nor the moon by night.

[7] The LORD will keep you from all evil;

he will keep your life.

[8] The LORD will keep

your going out and your coming in

from this time forth and forevermore.

LET US GO TO THE HOUSE OF THE LORD

122  A SONG OF ASCENTS. OF DAVID.

I was glad when they said to me,

“Let us go to the house of the LORD!”

[2] Our feet have been standing

within your gates, O Jerusalem!

[3] Jerusalem—built as a city

that is bound firmly together,

[4] to which the tribes go up,

the tribes of the LORD,

as was decreed for [1] Israel,

to give thanks to the name of the LORD.

[5] There thrones for judgment were set,

the thrones of the house of David.

[6] Pray for the peace of Jerusalem!

“May they be secure who love you!

7 Peace be within your walls

and security within your towers!”

[8] For my brothers and companions’ sake

I will say, “Peace be within you!”

[9] For the sake of the house of the LORD our God,

I will seek your good.

OUR EYES LOOK TO THE LORD OUR GOD

123  A SONG OF ASCENTS.

To you I lift up my eyes,

O you who are enthroned in the heavens!

[2] Behold, as the eyes of servants

look to the hand of their master,

as the eyes of a maidservant

to the hand of her mistress,

so our eyes look to the LORD our God,

till he has mercy upon us.

[3] Have mercy upon us, O LORD, have mercy upon us,

for we have had more than enough of contempt.

[4] Our soul has had more than enough

of the scorn of those who are at ease,

of the contempt of the proud.

OUR HELP IS IN THE NAME OF THE LORD

124  A SONG OF ASCENTS. OF DAVID.

If it had not been the LORD who was on our side—

let Israel now say—

2 if it had not been the LORD who was on our side

when people rose up against us,

[3] then they would have swallowed us up alive,

when their anger was kindled against us;

[4] then the flood would have swept us away,

the torrent would have gone over us;

5 then over us would have gone

the raging waters.

[6] Blessed be the LORD,

who has not given us

as prey to their teeth!

7 We have escaped like a bird

from the snare of the fowlers;

the snare is broken,

and we have escaped!

[8] Our help is in the name of the LORD,

who made heaven and earth.

THE LORD SURROUNDS HIS PEOPLE

125  A SONG OF ASCENTS.

Those who trust in the LORD are like Mount Zion,

which cannot be moved, but abides forever.

[2] As the mountains surround Jerusalem,

so the LORD surrounds his people,

from this time forth and forevermore.

[3] For the scepter of wickedness shall not rest

on the land allotted to the righteous,

lest the righteous stretch out

their hands to do wrong.

[4] Do good, O LORD, to those who are good,

and to those who are upright in their hearts!

[5] But those who turn aside to their crooked ways

the LORD will lead away with evildoers!

Peace be upon Israel!

RESTORE OUR FORTUNES, O LORD

126  A SONG OF ASCENTS.

When the LORD restored the fortunes of Zion,

we were like those who dream.

2 Then our mouth was filled with laughter,

and our tongue with shouts of joy;

then they said among the nations,

“The LORD has done great things for them.”

3 The LORD has done great things for us;

we are glad.

[4] Restore our fortunes, O LORD,

like streams in the Negeb!

[5] Those who sow in tears

shall reap with shouts of joy!

6 He who goes out weeping,

bearing the seed for sowing,

shall come home with shouts of joy,

bringing his sheaves with him.

UNLESS THE LORD BUILDS THE HOUSE

127  A SONG OF ASCENTS. OF SOLOMON.

Unless the LORD builds the house,

those who build it labor in vain.

Unless the LORD watches over the city,

the watchman stays awake in vain.

[2] It is in vain that you rise up early

and go late to rest,

eating the bread of anxious toil;

for he gives to his beloved sleep.

[3] Behold, children are a heritage from the LORD,

the fruit of the womb a reward.

4 Like arrows in the hand of a warrior

are the children [1] of one’s youth.

[5] Blessed is the man

who fills his quiver with them!

He shall not be put to shame

when he speaks with his enemies in the gate. [2]

BLESSED IS EVERYONE WHO FEARS THE LORD

128  A SONG OF ASCENTS.

Blessed is everyone who fears the LORD,

who walks in his ways!

[2] You shall eat the fruit of the labor of your hands;

you shall be blessed, and it shall be well with you.

[3] Your wife will be like a fruitful vine

within your house;

your children will be like olive shoots

around your table.

4 Behold, thus shall the man be blessed

who fears the LORD.

[5] The LORD bless you from Zion!

May you see the prosperity of Jerusalem

all the days of your life!

[6] May you see your children’s children!

Peace be upon Israel!

THEY HAVE AFFLICTED ME FROM MY YOUTH

129  A SONG OF ASCENTS.

“Greatly [1] have they afflicted me from my youth”—

let Israel now say—

[2] “Greatly have they afflicted me from my youth,

yet they have not prevailed against me.

[3] The plowers plowed upon my back;

they made long their furrows.”

[4] The LORD is righteous;

he has cut the cords of the wicked.

[5] May all who hate Zion

be put to shame and turned backward!

[6] Let them be like the grass on the housetops,

which withers before it grows up,

7 with which the reaper does not fill his hand

nor the binder of sheaves his arms,

8 nor do those who pass by say,

“The blessing of the LORD be upon you!

We bless you in the name of the LORD!”

MY SOUL WAITS FOR THE LORD

130  A SONG OF ASCENTS.

Out of the depths I cry to you, O LORD!

[2] O Lord, hear my voice!

Let your ears be attentive

to the voice of my pleas for mercy!

[3] If you, O LORD, should mark iniquities,

O Lord, who could stand?

[4] But with you there is forgiveness,

that you may be feared.

[5] I wait for the LORD, my soul waits,

and in his word I hope;

[6] my soul waits for the Lord

more than watchmen for the morning,

more than watchmen for the morning.

[7] O Israel, hope in the LORD!

For with the LORD there is steadfast love,

and with him is plentiful redemption.

[8] And he will redeem Israel

from all his iniquities.

I HAVE CALMED AND QUIETED MY SOUL

131  A SONG OF ASCENTS. OF DAVID.

O LORD, my heart is not lifted up;

my eyes are not raised too high;

I do not occupy myself with things

too great and too marvelous for me.

[2] But I have calmed and quieted my soul,

like a weaned child with its mother;

like a weaned child is my soul within me.

[3] O Israel, hope in the LORD

from this time forth and forevermore.

THE LORD HAS CHOSEN ZION

132  A SONG OF ASCENTS.

Remember, O LORD, in David’s favor,

all the hardships he endured,

[2] how he swore to the LORD

and vowed to the Mighty One of Jacob,

[3] “I will not enter my house

or get into my bed,

4 I will not give sleep to my eyes

or slumber to my eyelids,

5 until I find a place for the LORD,

a dwelling place for the Mighty One of Jacob.”

[6] Behold, we heard of it in Ephrathah;

we found it in the fields of Jaar.

[7] “Let us go to his dwelling place;

let us worship at his footstool!”

[8] Arise, O LORD, and go to your resting place,

you and the ark of your might.

9 Let your priests be clothed with righteousness,

and let your saints shout for joy.

[10] For the sake of your servant David,

do not turn away the face of your anointed one.

[11] The LORD swore to David a sure oath

from which he will not turn back:

“One of the sons of your body [1]

I will set on your throne.

[12] If your sons keep my covenant

and my testimonies that I shall teach them,

their sons also forever

shall sit on your throne.”

[13] For the LORD has chosen Zion;

he has desired it for his dwelling place:

[14] “This is my resting place forever;

here I will dwell, for I have desired it.

[15] I will abundantly bless her provisions;

I will satisfy her poor with bread.

16 Her priests I will clothe with salvation,

and her saints will shout for joy.

[17] There I will make a horn to sprout for David;

I have prepared a lamp for my anointed.

18 His enemies I will clothe with shame,

but on him his crown will shine.”

WHEN BROTHERS DWELL IN UNITY

133  A SONG OF ASCENTS. OF DAVID.

Behold, how good and pleasant it is

when brothers dwell in unity! [1]

[2] It is like the precious oil on the head,

running down on the beard,

on the beard of Aaron,

running down on the collar of his robes!

[3] It is like the dew of Hermon,

which falls on the mountains of Zion!

For there the LORD has commanded the blessing,

life forevermore.

COME, BLESS THE LORD

134  A SONG OF ASCENTS.

Come, bless the LORD, all you servants of the LORD,

who stand by night in the house of the LORD!

[2] Lift up your hands to the holy place

and bless the LORD!

[3] May the LORD bless you from Zion,

he who made heaven and earth!

YOUR NAME, O LORD, ENDURES FOREVER

135  Praise the LORD!

Praise the name of the LORD,

give praise, O servants of the LORD,

2 who stand in the house of the LORD,

in the courts of the house of our God!

3 Praise the LORD, for the LORD is good;

sing to his name, for it is pleasant! [1]

[4] For the LORD has chosen Jacob for himself,

Israel as his own possession.

[5] For I know that the LORD is great,

and that our Lord is above all gods.

[6] Whatever the LORD pleases, he does,

in heaven and on earth,

in the seas and all deeps.

[7] He it is who makes the clouds rise at the end of the earth,

who makes lightnings for the rain

and brings forth the wind from his storehouses.

[8] He it was who struck down the firstborn of Egypt,

both of man and of beast;

9 who in your midst, O Egypt,

sent signs and wonders

against Pharaoh and all his servants;

10 who struck down many nations

and killed mighty kings,

[11] Sihon, king of the Amorites,

and Og, king of Bashan,

and all the kingdoms of Canaan,

12 and gave their land as a heritage,

a heritage to his people Israel.

13 Your name, O LORD, endures forever,

your renown, [2] O LORD, throughout all ages.

14 For the LORD will vindicate his people

and have compassion on his servants.

[15] The idols of the nations are silver and gold,

the work of human hands.

16 They have mouths, but do not speak;

they have eyes, but do not see;

17 they have ears, but do not hear,

nor is there any breath in their mouths.

[18] Those who make them become like them,

so do all who trust in them.

[19] O house of Israel, bless the LORD!

O house of Aaron, bless the LORD!

20 O house of Levi, bless the LORD!

You who fear the LORD, bless the LORD!

21 Blessed be the LORD from Zion,

he who dwells in Jerusalem!

Praise the LORD!

HIS STEADFAST LOVE ENDURES FOREVER

136  Give thanks to the LORD, for he is good,

for his steadfast love endures forever.

[2] Give thanks to the God of gods,

for his steadfast love endures forever.

[3] Give thanks to the Lord of lords,

for his steadfast love endures forever;

[4] to him who alone does great wonders,

for his steadfast love endures forever;

[5] to him who by understanding made the heavens,

for his steadfast love endures forever;

[6] to him who spread out the earth above the waters,

for his steadfast love endures forever;

[7] to him who made the great lights,

for his steadfast love endures forever;

8 the sun to rule over the day,

for his steadfast love endures forever;

9 the moon and stars to rule over the night,

for his steadfast love endures forever;

[10] to him who struck down the firstborn of Egypt,

for his steadfast love endures forever;

11 and brought Israel out from among them,

for his steadfast love endures forever;

12 with a strong hand and an outstretched arm,

for his steadfast love endures forever;

[13] to him who divided the Red Sea in two,

for his steadfast love endures forever;

14 and made Israel pass through the midst of it,

for his steadfast love endures forever;

15 but overthrew [1] Pharaoh and his host in the Red Sea,

for his steadfast love endures forever;

16 to him who led his people through the wilderness,

for his steadfast love endures forever;

17 to him who struck down great kings,

for his steadfast love endures forever;

18 and killed mighty kings,

for his steadfast love endures forever;

[19] Sihon, king of the Amorites,

for his steadfast love endures forever;

[20] and Og, king of Bashan,

for his steadfast love endures forever;

21 and gave their land as a heritage,

for his steadfast love endures forever;

22 a heritage to Israel his servant,

for his steadfast love endures forever.

[23] It is he who remembered us in our low estate,

for his steadfast love endures forever;

[24] and rescued us from our foes,

for his steadfast love endures forever;

[25] he who gives food to all flesh,

for his steadfast love endures forever.

[26] Give thanks to the God of heaven,

for his steadfast love endures forever.

HOW SHALL WE SING THE LORD’S SONG?

137  By the waters of Babylon,

there we sat down and wept,

when we remembered Zion.

[2] On the willows [1] there

we hung up our lyres.

[3] For there our captors

required of us songs,

and our tormentors, mirth, saying,

“Sing us one of the songs of Zion!”

4 How shall we sing the LORD’s song

in a foreign land?

[5] If I forget you, O Jerusalem,

let my right hand forget its skill!

[6] Let my tongue stick to the roof of my mouth,

if I do not remember you,

if I do not set Jerusalem

above my highest joy!

[7] Remember, O LORD, against the Edomites

the day of Jerusalem,

how they said, “Lay it bare, lay it bare,

down to its foundations!”

[8] O daughter of Babylon, doomed to be destroyed,

blessed shall he be who repays you

with what you have done to us!

[9] Blessed shall he be who takes your little ones

and dashes them against the rock!

GIVE THANKS TO THE LORD

138  OF DAVID.

I give you thanks, O LORD, with my whole heart;

before the gods I sing your praise;

2 I bow down toward your holy temple

and give thanks to your name for your steadfast love and your faithfulness,

for you have exalted above all things

your name and your word. [1]

[3] On the day I called, you answered me;

my strength of soul you increased. [2]

[4] All the kings of the earth shall give you thanks, O LORD,

for they have heard the words of your mouth,

5 and they shall sing of the ways of the LORD,

for great is the glory of the LORD.

[6] For though the LORD is high, he regards the lowly,

but the haughty he knows from afar.

[7] Though I walk in the midst of trouble,

you preserve my life;

you stretch out your hand against the wrath of my enemies,

and your right hand delivers me.

[8] The LORD will fulfill his purpose for me;

your steadfast love, O LORD, endures forever.

Do not forsake the work of your hands.

SEARCH ME, O GOD, AND KNOW MY HEART

139  TO THE CHOIRMASTER. A PSALM OF DAVID.

O LORD, you have searched me and known me!

[2] You know when I sit down and when I rise up;

you discern my thoughts from afar.

[3] You search out my path and my lying down

and are acquainted with all my ways.

[4] Even before a word is on my tongue,

behold, O LORD, you know it altogether.

[5] You hem me in, behind and before,

and lay your hand upon me.

6 Such knowledge is too wonderful for me;

it is high; I cannot attain it.

[7] Where shall I go from your Spirit?

Or where shall I flee from your presence?

[8] If I ascend to heaven, you are there!

If I make my bed in Sheol, you are there!

[9] If I take the wings of the morning

and dwell in the uttermost parts of the sea,

[10] even there your hand shall lead me,

and your right hand shall hold me.

11 If I say, “Surely the darkness shall cover me,

and the light about me be night,”

12 even the darkness is not dark to you;

the night is bright as the day,

for darkness is as light with you.

[13] For you formed my inward parts;

you knitted me together in my mother’s womb.

[14] I praise you, for I am fearfully and wonderfully made. [1]

Wonderful are your works;

my soul knows it very well.

[15] My frame was not hidden from you,

when I was being made in secret,

intricately woven in the depths of the earth.

[16] Your eyes saw my unformed substance;

in your book were written, every one of them,

the days that were formed for me,

when as yet there was none of them.

[17] How precious to me are your thoughts, O God!

How vast is the sum of them!

18 If I would count them, they are more than the sand.

I awake, and I am still with you.

[19] Oh that you would slay the wicked, O God!

O men of blood, depart from me!

20 They speak against you with malicious intent;

your enemies take your name in vain. [1]

21 Do I not hate those who hate you, O LORD?

And do I not loathe those who rise up against you?

22 I hate them with complete hatred;

I count them my enemies.

[23] Search me, O God, and know my heart!

Try me and know my thoughts! [2]

24 And see if there be any grievous way in me,

and lead me in the way everlasting! [3]

DELIVER ME, O LORD, FROM EVIL MEN

140  TO THE CHOIRMASTER. A PSALM OF DAVID.

Deliver me, O LORD, from evil men;

preserve me from violent men,

[2] who plan evil things in their heart

and stir up wars continually.

[3] They make their tongue sharp as a serpent’s,

and under their lips is the venom of asps. Selah

4 Guard me, O LORD, from the hands of the wicked;

preserve me from violent men,

who have planned to trip up my feet.

5 The arrogant have hidden a trap for me,

and with cords they have spread a net; [4]

beside the way they have set snares for me. Selah

[6] I say to the LORD, You are my God;

give ear to the voice of my pleas for mercy, O LORD!

[7] O LORD, my Lord, the strength of my salvation,

you have covered my head in the day of battle.

8 Grant not, O LORD, the desires of the wicked;

do not further their [5] evil plot, or they will be exalted! Selah

[9] As for the head of those who surround me,

let the mischief of their lips overwhelm them!

[10] Let burning coals fall upon them!

Let them be cast into fire,

into miry pits, no more to rise!

11 Let not the slanderer be established in the land;

let evil hunt down the violent man speedily!

[12] I know that the LORD will maintain the cause of the afflicted,

and will execute justice for the needy.

[13] Surely the righteous shall give thanks to your name;

the upright shall dwell in your presence.

GIVE EAR TO MY VOICE

141  A PSALM OF DAVID.

O LORD, I call upon you; hasten to me!

Give ear to my voice when I call to you!

[2] Let my prayer be counted as incense before you,

and the lifting up of my hands as the evening sacrifice!

[3] Set a guard, O LORD, over my mouth;

keep watch over the door of my lips!

[4] Do not let my heart incline to any evil,

to busy myself with wicked deeds

in company with men who work iniquity,

and let me not eat of their delicacies!

[5] Let a righteous man strike me—it is a kindness;

let him rebuke me—it is oil for my head;

let my head not refuse it.

Yet my prayer is continually against their evil deeds.

6 When their judges are thrown over the cliff, [1]

then they shall hear my words, for they are pleasant.

7 As when one plows and breaks up the earth,

so shall our bones be scattered at the mouth of Sheol. [2]

[8] But my eyes are toward you, O GOD, my Lord;

in you I seek refuge; leave me not defenseless! [3]

[9] Keep me from the trap that they have laid for me

and from the snares of evildoers!

[10] Let the wicked fall into their own nets,

while I pass by safely.

YOU ARE MY REFUGE

142  A MASKIL [4] OF DAVID, WHEN HE WAS IN THE CAVE. A PRAYER.

With my voice I cry out to the LORD;

with my voice I plead for mercy to the LORD.

2 I pour out my complaint before him;

I tell my trouble before him.

[3] When my spirit faints within me,

you know my way!

In the path where I walk

they have hidden a trap for me.

[4] Look to the right and see:

there is none who takes notice of me;

no refuge remains to me;

no one cares for my soul.

5 I cry to you, O LORD;

I say, “You are my refuge,

my portion in the land of the living.”

6 Attend to my cry,

for I am brought very low!

Deliver me from my persecutors,

for they are too strong for me!

[7] Bring me out of prison,

that I may give thanks to your name!

The righteous will surround me,

for you will deal bountifully with me.

MY SOUL THIRSTS FOR YOU

143  A PSALM OF DAVID.

Hear my prayer, O LORD;

give ear to my pleas for mercy!

In your faithfulness answer me, in your righteousness!

[2] Enter not into judgment with your servant,

for no one living is righteous before you.

3 For the enemy has pursued my soul;

he has crushed my life to the ground;

he has made me sit in darkness like those long dead.

[4] Therefore my spirit faints within me;

my heart within me is appalled.

[5] I remember the days of old;

I meditate on all that you have done;

I ponder the work of your hands.

6 I stretch out my hands to you;

my soul thirsts for you like a parched land. Selah

[7] Answer me quickly, O LORD!

My spirit fails!

Hide not your face from me,

lest I be like those who go down to the pit.

[8] Let me hear in the morning of your steadfast love,

for in you I trust.

Make me know the way I should go,

for to you I lift up my soul.

9 Deliver me from my enemies, O LORD!

I have fled to you for refuge. [1]

10 Teach me to do your will,

for you are my God!

Let your good Spirit lead me

on level ground!

[11] For your name’s sake, O LORD, preserve my life!

In your righteousness bring my soul out of trouble!

12 And in your steadfast love you will cut off my enemies,

and you will destroy all the adversaries of my soul,

for I am your servant.

MY ROCK AND MY FORTRESS

144  OF DAVID.

Blessed be the LORD, my rock,

who trains my hands for war,

and my fingers for battle;

[2] he is my steadfast love and my fortress,

my stronghold and my deliverer,

my shield and he in whom I take refuge,

who subdues peoples [2] under me.

[3] O LORD, what is man that you regard him,

or the son of man that you think of him?

[4] Man is like a breath;

his days are like a passing shadow.

[5] Bow your heavens, O LORD, and come down!

Touch the mountains so that they smoke!

6 Flash forth the lightning and scatter them;

send out your arrows and rout them!

[7] Stretch out your hand from on high;

rescue me and deliver me from the many waters,

from the hand of foreigners,

8 whose mouths speak lies

and whose right hand is a right hand of falsehood.

[9] I will sing a new song to you, O God;

upon a ten-stringed harp I will play to you,

10 who gives victory to kings,

who rescues David his servant from the cruel sword.

[11] Rescue me and deliver me

from the hand of foreigners,

whose mouths speak lies

and whose right hand is a right hand of falsehood.

[12] May our sons in their youth

be like plants full grown,

our daughters like corner pillars

cut for the structure of a palace;

13 may our granaries be full,

providing all kinds of produce;

may our sheep bring forth thousands

and ten thousands in our fields;

[14] may our cattle be heavy with young,

suffering no mishap or failure in bearing; [1]

may there be no cry of distress in our streets!

[15] Blessed are the people to whom such blessings fall!

Blessed are the people whose God is the LORD!

GREAT IS THE LORD

145  [2] A SONG OF PRAISE. OF DAVID.

I will extol you, my God and King,

and bless your name forever and ever.

[2] Every day I will bless you

and praise your name forever and ever.

[3] Great is the LORD, and greatly to be praised,

and his greatness is unsearchable.

[4] One generation shall commend your works to another,

and shall declare your mighty acts.

[5] On the glorious splendor of your majesty,

and on your wondrous works, I will meditate.

6 They shall speak of the might of your awesome deeds,

and I will declare your greatness.

7 They shall pour forth the fame of your abundant goodness

and shall sing aloud of your righteousness.

[8] The LORD is gracious and merciful,

slow to anger and abounding in steadfast love.

9 The LORD is good to all,

and his mercy is over all that he has made.

[10] All your works shall give thanks to you, O LORD,

and all your saints shall bless you!

[11] They shall speak of the glory of your kingdom

and tell of your power,

12 to make known to the children of man your [1] mighty deeds,

and the glorious splendor of your kingdom.

[13] Your kingdom is an everlasting kingdom,

and your dominion endures throughout all generations.

[The LORD is faithful in all his words

and kind in all his works.] [2]

[14] The LORD upholds all who are falling

and raises up all who are bowed down.

[15] The eyes of all look to you,

and you give them their food in due season.

[16] You open your hand;

you satisfy the desire of every living thing.

17 The LORD is righteous in all his ways

and kind in all his works.

[18] The LORD is near to all who call on him,

to all who call on him in truth.

[19] He fulfills the desire of those who fear him;

he also hears their cry and saves them.

20 The LORD preserves all who love him,

but all the wicked he will destroy.

[21] My mouth will speak the praise of the LORD,

and let all flesh bless his holy name forever and ever.

PUT NOT YOUR TRUST IN PRINCES

146  Praise the LORD!

Praise the LORD, O my soul!

2 I will praise the LORD as long as I live;

I will sing praises to my God while I have my being.

[3] Put not your trust in princes,

in a son of man, in whom there is no salvation.

4 When his breath departs, he returns to the earth;

on that very day his plans perish.

[5] Blessed is he whose help is the God of Jacob,

whose hope is in the LORD his God,

[6] who made heaven and earth,

the sea, and all that is in them,

who keeps faith forever;

[7] who executes justice for the oppressed,

who gives food to the hungry.

The LORD sets the prisoners free;

8 the LORD opens the eyes of the blind.

The LORD lifts up those who are bowed down;

the LORD loves the righteous.

[9] The LORD watches over the sojourners;

he upholds the widow and the fatherless,

but the way of the wicked he brings to ruin.

[10] The LORD will reign forever,

your God, O Zion, to all generations.

Praise the LORD!

HE HEALS THE BROKENHEARTED

147  Praise the LORD!

For it is good to sing praises to our God;

for it is pleasant, [1] and a song of praise is fitting.

[2] The LORD builds up Jerusalem;

he gathers the outcasts of Israel.

3 He heals the brokenhearted

and binds up their wounds.

[4] He determines the number of the stars;

he gives to all of them their names.

[5] Great is our Lord, and abundant in power;

his understanding is beyond measure.

6 The LORD lifts up the humble; [1]

he casts the wicked to the ground.

7 Sing to the LORD with thanksgiving;

make melody to our God on the lyre!

[8] He covers the heavens with clouds;

he prepares rain for the earth;

he makes grass grow on the hills.

[9] He gives to the beasts their food,

and to the young ravens that cry.

[10] His delight is not in the strength of the horse,

nor his pleasure in the legs of a man,

[11] but the LORD takes pleasure in those who fear him,

in those who hope in his steadfast love.

12 Praise the LORD, O Jerusalem!

Praise your God, O Zion!

[13] For he strengthens the bars of your gates;

he blesses your children within you.

[14] He makes peace in your borders;

he fills you with the finest of the wheat.

[15] He sends out his command to the earth;

his word runs swiftly.

16 He gives snow like wool;

he scatters frost like ashes.

17 He hurls down his crystals of ice like crumbs;

who can stand before his cold?

18 He sends out his word, and melts them;

he makes his wind blow and the waters flow.

[19] He declares his word to Jacob,

his statutes and rules [2] to Israel.

[20] He has not dealt thus with any other nation;

they do not know his rules. [3]

Praise the LORD!

PRAISE THE NAME OF THE LORD

148  Praise the LORD!

Praise the LORD from the heavens;

praise him in the heights!

[2] Praise him, all his angels;

praise him, all his hosts!

[3] Praise him, sun and moon,

praise him, all you shining stars!

[4] Praise him, you highest heavens,

and you waters above the heavens!

[5] Let them praise the name of the LORD!

For he commanded and they were created.

6 And he established them forever and ever;

he gave a decree, and it shall not pass away. [1]

[7] Praise the LORD from the earth,

you great sea creatures and all deeps,

[8] fire and hail, snow and mist,

stormy wind fulfilling his word!

9 Mountains and all hills,

fruit trees and all cedars!

10 Beasts and all livestock,

creeping things and flying birds!

[11] Kings of the earth and all peoples,

princes and all rulers of the earth!

12 Young men and maidens together,

old men and children!

[13] Let them praise the name of the LORD,

for his name alone is exalted;

his majesty is above earth and heaven.

[14] He has raised up a horn for his people,

praise for all his saints,

for the people of Israel who are near to him.

Praise the LORD!

SING TO THE LORD A NEW SONG

149  Praise the LORD!

Sing to the LORD a new song,

his praise in the assembly of the godly!

[2] Let Israel be glad in his Maker;

let the children of Zion rejoice in their King!

[3] Let them praise his name with dancing,

making melody to him with tambourine and lyre!

[4] For the LORD takes pleasure in his people;

he adorns the humble with salvation.

[5] Let the godly exult in glory;

let them sing for joy on their beds.

[6] Let the high praises of God be in their throats

and two-edged swords in their hands,

[7] to execute vengeance on the nations

and punishments on the peoples,

8 to bind their kings with chains

and their nobles with fetters of iron,

[9] to execute on them the judgment written!

This is honor for all his godly ones.

Praise the LORD!

LET EVERYTHING PRAISE THE LORD

150  Praise the LORD!

Praise God in his sanctuary;

praise him in his mighty heavens! [1]

[2] Praise him for his mighty deeds;

praise him according to his excellent greatness!

[3] Praise him with trumpet sound;

praise him with lute and harp!

4 Praise him with tambourine and dance;

praise him with strings and pipe!

5 Praise him with sounding cymbals;

praise him with loud clashing cymbals!

[6] Let everything that has breath praise the LORD!

Praise the LORD!

STUDY NOTES FOR PSALM 1

STUDY NOTE FOR Pss. 1; 2 Ps. 1 provides the purpose of the book of Psalms as a manual for living the blessed life, while Ps. 2 provides the overall message of the book in terms of God’s reign through His messianic king.

Ps. 1 Like the gateway to a sanctuary, one of the relatively few wisdom psalms introduces the whole collection. Before having close conversation with God, the reader’s attitude toward the law of God has to be considered. The righteous person loves and studies it; the wicked person hates it.

1:1 Blessed. A stronger word than “happy” (see Deut. 33:29; 1 Kin. 10:8; 2 Chr. 9:7; Eccl. 10:17; Is. 32:20). To be “blessed” is to enjoy God's special favor and grace.

walks not ... nor stands ... nor sits. The righteous person is described by what he avoids. There is a downward progression in the verbs “walks,” “stands,” and “sits.”

way. A common metaphor in the Wisdom Literature for lifestyle (Prov. 1:15). BACK TO PSALM 1:1

1:2 his delight. The righteous person is described as someone who loves the law of God.

law of the LORD. Heb. torah can refer to a specific command but here means “instruction” more broadly. “The instruction of the LORD” refers to the five books of Moses (2 Chr. 34:14) and then to the five books of the Psalter (see Introduction: Literary Features). Like the five books of Moses, the five books of the Psalter are instruction in general and for experiencing blessedness and prosperity in particular. They also have the important function of teaching how to praise in the midst of adversity.

meditates. Hebrew meditation was not a silent activity but a low intonation of the Scriptures; hence the association of meditation with the mouth (19:14; Josh. 1:8). Hebrew meditation also was not a disengaging of mental activity but involved intellectual engagement with the text of Scripture; hence the association of meditation with the heart/mind (19:14). BACK TO PSALM 1:2

STUDY NOTE FOR PSALM 1:3 like a tree. “Tree” is a symbol of the blessed life (Prov. 3:18).

planted. An image of endurance; the tree will not be blown away like chaff.

streams. An image pointing to resources. As the tree drinks from the stream, the righteous drink from “the instruction of the LORD.”

fruit. Unlike the chaff, which is good for nothing, the righteous live lives of purposeful productivity.

prospers. The Hebrew word is broader in scope than English “prospers,” which tends to be restricted to finances. The Hebrew word means “succeeds” (Is. 55:11), which fits well with “in all that he does.” BACK TO PSALM 1:3

STUDY NOTE FOR PSALM 1:4 The wicked are not so. The contrast is strong. The wicked are compared to dead and rootless plants. A puff of wind carries them away. BACK TO PSALM 1:4

STUDY NOTE FOR PSALM 1:6 the LORD knows the way. The two ways of life are determined by one’s relation to the Lord. Jesus has fulfilled the role that we could never fulfill, and He is also the model to imitate. Ps. 1 shows us a picture of Christ, the perfect blessed man, and it calls us to be increasingly like Christ.

perish. The sense is “comes to nothing.” As chaff is good for nothing, the wicked way of life comes to nothing (see 112:10). BACK TO PSALM 1:6

STUDY NOTES FOR PSALM 2

STUDY NOTE FOR Ps. 2 The theme of kingship pervades this psalm, which gives the overall message of the book: the Lord reigns. While most of the kingship psalms focus on either divine or human kingship, Ps. 2 masterfully integrates both, contrasting the divine King and His human counterpart with the hostile “kings of the earth.” The psalm has no title, but the NT ascribes it to David (Acts 4:25). The NT frequently quotes and alludes to this psalm (Matt. 3:17; 17:5; Acts 4:25–27; 13:33; Rom. 1:4; Heb. 1:5; 5:5). Jesus Christ is the Son of David and the Son of God; the promises given to David come to fulfillment in Him.

2:1–3 In these verses the wicked plot against the Lord and His anointed king.

2:1 plot. The underlying Hebrew word was used in 1:2, where the righteous “meditate” on the Lord’s instruction so as to obey it. In contrast the wicked “plot” to rebel against it. BACK TO PSALM 2:1

STUDY NOTE FOR PSALM 2:2 kings. The nations are being organized by their political leaders.

his Anointed. Heb. mashiach (“anointed”) is the origin of Eng. messiah. The Davidic king was anointed with oil as a symbol of the Holy Spirit’s descent to empower the king for office. While the contemporary Davidic king is undoubtedly in view for the psalmist, the ultimate reference of the song is to Christ, the King of kings. BACK TO PSALM 2:2

STUDY NOTE FOR PSALM 2:3 burst their bonds. A metaphor for rebellion. BACK TO PSALM 2:3

STUDY NOTE FOR PSALM 2:4–9 The Lord answers His enemies with the installation of the King.

2:4 sits. That is, sits enthroned as king (29:10).

laughs. The kings of the earth are no match for the King of heaven. BACK TO PSALM 2:4

STUDY NOTE FOR PSALM 2:6 my King. The Lord counters the plotting of the kings by pointing to the establishment of His messianic king, prefigured by the previous kings in the line of David.

Zion, my holy hill. Zion is a hill north of the Davidic city of Jerusalem. It is important not because of its size but because it is the location of the temple, the place of God’s special covenant presence; hence “my holy hill.” Jerusalem as a whole is sometimes called “Zion.” Earthly Zion was a token of the heavenly Zion. Much of the symbolism of the temple pointed to heavenly realities. BACK TO PSALM 2:6

STUDY NOTE FOR PSALM 2:7 You are my Son. The divine speech addressed to the divine Son (cf. Heb. 1:5), with David as witness, reflects the promise of 2 Sam. 7:14—the Davidic covenant, which had in view not merely David’s earthly descendants but also the divine Son of whom David was also an ancestor. BACK TO PSALM 2:7

STUDY NOTE FOR PSALM 2:10–12 The poet sets the alternatives before everyone.

2:10 be wise ... be warned. Like the call to wisdom issued throughout the book of Proverbs, the call here is to embrace the wise path that leads to life and to avoid the foolish path that leads to death. BACK TO PSALM 2:10

STUDY NOTE FOR PSALM 2:12 Kiss the Son. To kiss the Son is an act of submission (cf. 1 Sam. 10:1; 1 Kin. 19:18). The word “Son” is not the usual Hebrew term but an unexpected Aramaic term.

perish ... Blessed. The same words used in 1:6 and 1:1, respectively. All are invited to choose between the two ways, one of rebellion against the Son, which leads to death, and the way of trust, which leads to the blessed life. BACK TO PSALM 2:12

STUDY NOTES FOR PSALM 3

STUDY NOTE FOR Ps. 3 Surrounded by trouble and crying out to the Lord in distress, the psalmist expresses deep trust in God. The psalm was originally composed when David fled from Absalom and battled against revolt (see 2 Sam. 15:13–37). The military terminology throughout the psalm may indicate that it continued to be used in warfare after David’s day.

3:1–3 These verses (second-person address to the Lord) focus on the psalmist’s enemies.

3:1 Many ... rising. The number and nature of the foes betray the royal origin of the psalm. The foes of the nation are also the king’s foes. BACK TO PSALM 3:1

STUDY NOTE FOR PSALM 3:2 salvation. Here, “salvation” means deliverance in battle. BACK TO PSALM 3:2

STUDY NOTE FOR PSALM 3:3 shield. A common image for protection, e.g., 7:10; 18:2; 28:7.

lifter of my head. An expression of encouragement (see 110:7). BACK TO PSALM 3:3

STUDY NOTE FOR PSALM 3:4–6 These verses (third-person address to the Lord) focus on the psalmist himself.

3:4 holy hill. That is, Zion (see 2:6 note). God designated Zion as the place where His people could approach Him through sacrifice. BACK TO PSALM 3:4

STUDY NOTE FOR PSALM 3:5 I lay down and slept. As in Ps. 91, the psalmist is able to sleep in the war camp, though the enemy surrounds him. BACK TO PSALM 3:5

STUDY NOTE FOR PSALM 3:7, 8 These verses (third-person address to the Lord) focus on the psalmist’s God.

3:7 Arise. This expression is typical of psalms sung at the beginning of war. God fights for His people against their flesh-and-blood enemies.

you strike ... you break. In keeping with the first two imperatives, “Arise” and “Save,” these verbs are better interpreted as imperatives as well. On this cry for retributive justice, see Introduction: Special Issues. BACK TO PSALM 3:7

3:8 Salvation belongs to the LORD. See Jon. 2:9. This contrasts with the enemies’ taunts of v. 2. BACK TO PSALM 3:8

STUDY NOTES FOR PSALM 4

STUDY NOTE FOR Ps. 4 Like Ps. 3, this psalm was composed in distress, and the psalmist exhibits a deep confidence in God. Both psalms meditate on faith in the night (vv. 4, 8). The righteous have nothing to fear because God hears their prayers and cares for them. The righteous are not without sin but are in covenant relationship with God.

4:1 This verse focuses on prayer.

4:1 Answer me ... my righteousness. The imperative verbs show the boldness of the psalmist in prayer. He can fearlessly call on God because he knows that God is his righteousness (Jer. 23:6). BACK TO PSALM 4:1

STUDY NOTE FOR PSALM 4:2–5 These verses focus on exhortation.

4:2 my honor be turned into shame. It seems that the psalmist is angry at men who turn away from God to serve the false gods of the nations.

vain words. Lit. “empty things.”

seek after lies. The idols of the nations are lies because they don’t really exist. They are the figments of sinful imagination. BACK TO PSALM 4:2

STUDY NOTE FOR PSALM 4:3 godly. Those in covenant with God, the recipients of God’s lovingkindness. BACK TO PSALM 4:3

STUDY NOTE FOR PSALM 4:4, 5 Be angry ... do not sin. Cf. Eph. 4:26. These are the sacrifices prescribed in Lev. 1–7, offered with a righteous attitude without which all sacrifice or worship is unacceptable (Ps. 40:6–8). BACK TO PSALM 4:4, 5

STUDY NOTE FOR PSALM 4:6–8 Focuses on prayer.

4:6 good. “Good” is bounty or prosperity. The skeptics taunt that there is none. The psalmist responds to their doubts with an appeal for God to reveal Himself, which will bring the psalmist more joy than the physical blessings of grain and new wine that the skeptics are seeking.

light of your face. An image of divine favor. The phrase resembles the priestly blessing found in Num. 6:25, 26. BACK TO PSALM 4:6

STUDY NOTE FOR PSALM 4:8 In peace I will ... lie down. God’s intimate presence allows the psalmist to sleep peacefully and with full confidence. His heart is filled with spiritual blessing. BACK TO PSALM 4:8

STUDY NOTES FOR PSALM 5

STUDY NOTE FOR Ps. 5 This lament petitions the Lord in the midst of distress. However, the psalmist also expresses trust in the Lord’s protection. The psalmist’s distress is caused by the evil speech of the wicked.

5:1–7 Prayer offered: request (vv. 1, 2a) and reason (vv. 2b–7).

5:1 groaning. The Hebrew word implies a kind of muttering or scarcely audible speech, as would accompany reflection (1:2). BACK TO PSALM 5:1

STUDY NOTE FOR PSALM 5:2 King. David, Israel’s king, addresses God as his king. He knows that his own kingship is a reflection of God’s. BACK TO PSALM 5:2

STUDY NOTE FOR PSALM 5:3 morning. Morning follows the night of the previous psalms (4:8). BACK TO PSALM 5:3

STUDY NOTE FOR PSALM 5:4 not a God who delights in wickedness. A poetic understatement. God hates sin (v. 5; 11:5).

evil may not dwell. God is holy, “set apart” from all evil. Sinful people may not come into His presence without a substitutionary sacrifice. BACK TO PSALM 5:4

STUDY NOTE FOR PSALM 5:7 abundance of your steadfast love. The writer knows that he is different from the wicked only because of God’s grace. His sin would destroy him if God did not have compassion on him as he approached God’s presence. “Steadfast love” is Heb. hesed, God’s covenant loyalty.

enter your house. The psalmist protests his innocence by stating his desire to worship the Lord. “Your house” and “your holy temple” may refer to the site where the temple would be built or, more likely to the tabernacle of the psalmist’s own time (1 Sam. 1:9). BACK TO PSALM 5:7

STUDY NOTE FOR PSALM 5:8–12 Prayer repeated: request (v. 8) and reason (vv. 9–12).

5:8 your way. The path of safety that God opens is also the path of obedience to His will. BACK TO PSALM 5:8

STUDY NOTE FOR PSALM 5:9 destruction. Note how evil speech brings death.

throat is an open grave. “Throat” is a metonym for speech, and “open grave” is a metonym for stench: “their speech stinks.” BACK TO PSALM 5:9

STUDY NOTE FOR PSALM 5:10 let them fall by their own counsels. The psalmist calls upon God to punish the wicked because they are guilty. Sin often brings retributive consequences. BACK TO PSALM 5:10

STUDY NOTE FOR PSALM 5:11, 12 refuge ... protection ... shield. A piling up of refuge imagery. BACK TO PSALM 5:11, 12

STUDY NOTES FOR PSALM 6

STUDY NOTE FOR Ps. 6 An individual lament. As with many laments, the psalmist expresses his trust in the Lord at the end of the psalm. The occasion of the psalm appears to be a severe illness (vv. 2, 5). This psalm is one of seven penitential psalms (along with 32; 38; 51; 102; 130; 143).

6:1–4 A series of requests.

6:1 rebuke ... discipline. The psalmist begs the Lord to refrain from verbal and physical punishment. Though God disciplines His people (Heb. 12:1–13), it is for correction and not destruction. BACK TO PSALM 6:1

STUDY NOTE FOR PSALM 6:2 I am languishing ... my bones are troubled. The psalmist experiences suffering, probably a serious illness. Some take the language as figurative for spiritual distress. BACK TO PSALM 6:2

STUDY NOTE FOR PSALM 6:3 how long. The psalmist boldly asks how long God will permit his suffering to continue. He desperately seeks relief from the one who is able to give it. BACK TO PSALM 6:3

STUDY NOTE FOR PSALM 6:4 Turn, O LORD. The psalmist feels as if God has turned away from him.

the sake of your steadfast love. The word translated “steadfast love” indicates God’s devotion in binding Himself to His people by His covenant (see 5:7). BACK TO PSALM 6:4

STUDY NOTE FOR PSALM 6:5–7 A series of reasons for the surrounding requests.

6:5 no remembrance. A similar statement is expressed in 30:9. The doctrine of resurrection, like the doctrine of the Trinity, is implicit in the OT but not developed fully until the NT. The living observe that the dead are silent and do not take part in worship.

Sheol. This word is found most often in poetic passages that reveal the thoughts and fears of the living but are not presentations of a doctrine of resurrection or of the intermediate state. See note on Is. 14:9–11. “Sheol” is used most often in the OT simply to refer to the grave. BACK TO PSALM 6:5

STUDY NOTE FOR PSALM 6:8–10 A request coupled with confidence in the Lord.

6:8 you workers of evil. This reference, along with the reference to “foes” in the preceding verse, is abrupt. It is possible that the foes are people, like the “friends” of Job, who blamed the patient’s sickness on his sin. BACK TO PSALM 6:8

STUDY NOTES FOR PSALM 7

STUDY NOTE FOR Ps. 7 A lament and psalm of refuge by an innocent person beset by enemies. As one falsely accused of murder could find sanctuary in the house of God and appeal his case to God’s judgment, so the psalmist commits his case to God. His protestations of innocence refer to specific charges and are not a claim to sinlessness. See Pss. 11; 17; 26; 27; 31; 71.

7:1–9 A prayer for deliverance (vv. 1, 2 and vv. 6, 7) and a confession of innocence (vv. 3–5). BACK TO PSALM 7:1

STUDY NOTE FOR PSALM 7:2 like a lion. Though not found in Israel today, lions lived there in ancient times. In Scripture the lion often symbolizes power, cruelty, and ruthlessness (Is. 5:29; Nah. 2:11, 12). When used of Christ, the metaphor of the lion refers to strength, glory, and authority. BACK TO PSALM 7:2

STUDY NOTE FOR PSALM 7:5 let the enemy. He is not afraid to invoke a curse on himself, since he knows he is innocent. BACK TO PSALM 7:5

STUDY NOTE FOR PSALM 7:6 Arise. See note on 3:7. BACK TO PSALM 7:6

STUDY NOTE FOR PSALM 7:8 judge. There is a judicial setting in this psalm of refuge. God must judge between the psalmist and his opponents.

according to my righteousness. Refers to a particular situation and not a general sinlessness. BACK TO PSALM 7:8

STUDY NOTE FOR PSALM 7:10–17 A confession of God’s justice (vv. 10–13) and the outcome of wickedness (vv. 14–16), followed by a vow of gratitude (v. 17). BACK TO PSALM 7:10

STUDY NOTE FOR PSALM 7:14–16 conceives evil ... makes a pit ... his own head. These terms express the conviction that a sinner reaps what he sows. Sin brings retribution. BACK TO PSALM 7:14

STUDY NOTES FOR PSALM 8

STUDY NOTE FOR Ps. 8 The subject of this creation hymn is the majesty of God as revealed in the created order and the majesty of humanity, God’s supreme creation. The psalm is arranged concentrically: the majesty of God’s name (v. 1a), heaven (vv. 1b–3), the central questions (v. 4), earth (vv. 5–8), and the majesty of God’s name (v. 9). This structure teaches the centrality of humanity and the ultimacy of deity. Verses 4–6 are applied to Jesus in Heb. 2:6–8. He was perfect man as well as God. Jesus is the head of redeemed humanity and is restoring human dominion over creation (Gen. 1:28). See also 1 Cor. 15:27 and Eph. 1:22.

8:1 LORD. The personal, or covenantal, name of God revealed to Moses at the burning bush (Ex. 3).

our Lord. A title that can also be translated “governor” or “master.” He is our Lord because He has established His covenant with His people.

how majestic is your name. The repetition of this line at the end enhances the high note of reverence that pervades the psalm. “Name” signifies the character or reputation of God.

8:1b–3 These verses focus on God’s glory in the heavens. BACK TO PSALM 8:1

STUDY NOTE FOR PSALM 8:2 babies ... foes. Note the contrast between the weak and the strong. However, because of God, whose praise they sing, the weak silence the powerful. See Matt. 21:16. BACK TO PSALM 8:2

STUDY NOTE FOR PSALM 8:3 work of your fingers. The almost limitless universe is described as the work of God’s fingers, emphasizing the power of God. BACK TO PSALM 8:3

STUDY NOTE FOR PSALM 8:4 what is man. See 144:3. In the vastness of the universe and against the greatness of God’s power, man seems to be little but is actually exalted in status. The Hebrew word translated “what” is translated “how” in vv. 1, 9. The answer to the question is found in the majesty of God. Humanity, created in the image of God, is majestic.

man ... son of man. The Hebrew terms refer to humanity in general and then to individuals in particular. What is humanity as a whole, let alone mere individuals whom God has crowned with such majesty? BACK TO PSALM 8:4

STUDY NOTE FOR PSALM 8:5–8 Focuses on humanity’s dominion on the earth. All that humanity is has been derived from the gifting of God.

8:5 heavenly beings. The Hebrew word elohim, here translated “heavenly beings,” usually means “God,” but it can mean “divine beings” (text note). If God were in view, one would expect, “You have made him a little lower than Yourself.” See Heb. 2:7.

crowned. A royal term. Humanity has a royal majesty.

glory and honor. Psalms regularly uses this pair, as well the pair “splendor and majesty” for royalty, both divine (24:7–10; 96:6; 104:1; 111:3; 145:4–13) and human (21:5; 45:3). God imparted a royal majesty to humanity in creation. BACK TO PSALM 8:5

STUDY NOTE FOR PSALM 8:6 dominion. The “cultural mandate” of Gen. 1:28 divinely confers on humanity the royal authority and responsibility for governing earthly life.

under his feet. In the ancient world an image of dominion over and protection of that which is under the feet. BACK TO PSALM 8:6

STUDY NOTE FOR PSALM 8:9 This poetic line focuses on the majesty of God’s name (see v. 1a). BACK TO PSALM 8:9

STUDY NOTES FOR PSALM 9

STUDY NOTE FOR Pss. 9; 10 Originally a single psalm (note the lack of a title for Ps. 10). Together they form a single acrostic (see Introduction to Hebrew Poetry) that is concentrically arranged: a hymn of praise to the divine King (9:1–12), a plea for the Lord to come to the aid of His people (9:13–20), a lament concerning the wicked (10:1–11), a plea for the Lord to come to the aid of His people (10:12–15), and a hymn of praise to the divine King (10:16–18).

9:1–12 These verses are a hymn of praise to the divine King.

9:1 wonderful deeds. The Hebrew word refers to the great acts of God, His intervention in human affairs, as at the exodus from Egypt. BACK TO PSALM 9:1

STUDY NOTE FOR PSALM 9:3 When my enemies turn back. A statement of future hope, not past reality. BACK TO PSALM 9:3

STUDY NOTE FOR PSALM 9:4 giving righteous judgment. The psalmist’s confidence is not in himself but in God’s character as the righteous judge. BACK TO PSALM 9:4

STUDY NOTE FOR PSALM 9:5 blotted out their name. To be remembered no more, contrasted with God’s name (v. 2), which will be praised forever. BACK TO PSALM 9:5

STUDY NOTE FOR PSALM 9:7 enthroned. See 2:4. BACK TO PSALM 9:7

STUDY NOTE FOR PSALM 9:8 judges the world. This refers to God putting everything into right order; see 96:11–13 and 98:7–9. BACK TO PSALM 9:8

STUDY NOTE FOR PSALM 9:11 enthroned in Zion. See note on 2:6. The afflicted should know that God is present with them in the world. BACK TO PSALM 9:11

STUDY NOTE FOR PSALM 9:12 avenges blood. Lit. “seeks blood.” God does not let wickedness go unpunished (Gen. 9:6; Nah. 1:2–6). BACK TO PSALM 9:12

STUDY NOTE FOR PSALM 9:13–20 These verses are a plea for the Lord to come to the aid of His people.

9:13 gates of death. See note on Prov. 1:12. This verse is the first sign of the psalmist’s present distress. BACK TO PSALM 9:13

STUDY NOTE FOR PSALM 9:14 gates of the daughter of Zion. Contrasted with “gates of death” in the previous verse. The psalmist will praise God for answered prayer in the most public places in Jerusalem, the “daughter of Zion.” BACK TO PSALM 9:14

STUDY NOTE FOR PSALM 9:15 sunk in the pit that they made. See 7:14–16. The wickedness of such enemies will come back to haunt them. BACK TO PSALM 9:15

STUDY NOTE FOR PSALM 9:17 wicked. Further defined in the second half of the verse as “all the nations that forget God.”

Sheol. See notes on 6:5 and Prov. 1:12. BACK TO PSALM 9:17

STUDY NOTE FOR PSALM 9:18 the needy ... the poor. The phrase “the poor and needy” (35:10; 74:21; Prov. 31:9; Ezek. 18:12) is a fixed expression in the OT, and the words also appear frequently in parallel (72:12; Job 24:4; Is. 32:7; Amos 8:4). The meaning is frequently literal poverty, but the words are also used figuratively to express total dependence on God (40:17; 86:1; 109:22; also Matt. 5:3 and Luke 6:20). Poverty is not itself meritorious, but God gives special attention to the cries of the oppressed (12:5; 72:4 note). Jeremiah equates bringing “justice and righteousness” to the “poor and needy” with knowing God (Jer. 22:15, 16). This was an explicit responsibility of those in power. BACK TO PSALM 9:18

STUDY NOTE FOR PSALM 9:19 Arise. See note on Ps. 3:7. BACK TO PSALM 9:19

STUDY NOTES FOR PSALM 10

STUDY NOTE FOR Ps. 10 See note on Ps. 9.

10:1–11 The center of Pss. 9; 10; a lament concerning the wicked.

10:1 Why ... do you stand far away. The psalmist is more troubled by the apparent absence of God than by the presence of enemies. BACK TO PSALM 10:1

STUDY NOTE FOR PSALM 10:3 boasts ... renounces. The wicked person’s ethical judgments are upside down. He should bless the Lord and reject the greedy. BACK TO PSALM 10:3

STUDY NOTE FOR PSALM 10:5 prosper at all times. From the perspective of the oppressed, it appears that the oppressor has no troubles (73:12). BACK TO PSALM 10:5

STUDY NOTE FOR PSALM 10:6 I shall not be moved. This attitude of self-trust brought trouble to the psalmist himself (30:6). Confidence must be in God, not in one’s own ability. BACK TO PSALM 10:6

STUDY NOTE FOR PSALM 10:7 mouth ... tongue. Sins of speech are the focus of attention. Rom. 3:14 alludes to this verse. BACK TO PSALM 10:7

STUDY NOTE FOR PSALM 10:8 sits in ambush. The metaphor of the wicked in ambush is well known from Proverbs (Prov. 1:11).

stealthily. The wicked prefer to work in darkness, not in light (John 3:19). BACK TO PSALM 10:8

STUDY NOTE FOR PSALM 10:9 into his net. The wicked is a hunter of the helpless. BACK TO PSALM 10:9

STUDY NOTE FOR PSALM 10:12–15 These verses are a plea for the Lord to come to the aid of His people.

10:12 Arise, O LORD. See note on 3:7.

lift up your hand. The metaphor refers to God’s active intervention in behalf of the psalmist. BACK TO PSALM 10:12

STUDY NOTE FOR PSALM 10:14 fatherless. In the ancient Near East, the fatherless and the widow were extreme examples of helplessness because they had no kinship protection. BACK TO PSALM 10:14

STUDY NOTE FOR PSALM 10:16–18 These verses are a hymn of praise to the divine King.

10:16king. God is covenant Lord; see Introduction: Characteristics and Themes.

nations. Those who worship other gods and persecute God’s people. BACK TO PSALM 10:16

STUDY NOTE FOR PSALM 10:17, 18 justice to the fatherless. The lament concludes with a strong statement of trust in God, who delivers the weak from oppression. Men terrify, but God overrules the wickedness in men. BACK TO PSALM 10:17, 18

STUDY NOTES FOR PSALM 11

STUDY NOTE FOR Ps. 11 Another psalm of refuge that shows how to respond when the world around us is collapsing.

11:1 to your mountain. Possibly, “from your mountain.” If it is “to your mountain,” then the advice is to flee the city for a mountain fortress. If it is “from your mountain,” then the reference is to Zion. In either case, David is being advised by others to find salvation elsewhere than in God. BACK TO PSALM 11:1

STUDY NOTE FOR PSALM 11:2 bow ... arrow. While the psalm may have had an original military setting and thus would have found appropriate use during periods of war, the image could also refer to other types of affliction. BACK TO PSALM 11:2

STUDY NOTE FOR PSALM 11:3 foundations. That is, of the kingdom conceived as a political entity; including its economy, military, and the like. BACK TO PSALM 11:3

STUDY NOTE FOR PSALM 11:4–7 These verses focus on the Lord’s righteous rule as the object of faith.

11:4 throne. As king of the universe, God is in control (9:7). Nothing escapes His notice. Not even the actions of the wicked are beyond His purview. BACK TO PSALM 11:4

STUDY NOTE FOR PSALM 11:6 fire and sulfur. Reminiscent of the judgment on Sodom and Gomorrah (Gen. 19:24). Evil will be completely burned up.

the portion of their cup. There is a cup of God’s blessing (23:5) as well as a cup of His wrath. The wicked will drink wrath to its dregs (75:8). Jesus Christ took His people’s punishment upon Himself by drinking the cup of God’s judgment. BACK TO PSALM 11:6

STUDY NOTE FOR PSALM 11:7 his face. God will make His presence known to His people in the darkness. In the resurrection of the just this hope will be realized. BACK TO PSALM 11:7

STUDY NOTES FOR PSALM 12

STUDY NOTE FOR Ps. 12 A plea for help in view of the abysmal state of the world. The psalm is concentrically arranged: the earth is in trouble (v. 1), the speech of the wicked (vv. 2–4), the Lord speaks (v. 5), the speech of the Lord (v. 6), and the earth is in trouble (vv. 7, 8).

12:1 This verse focuses on the earth/world in trouble.

12:1 the godly one is gone. Like Elijah in 1 Kin. 19:14, the psalmist feels alone in his devotion to the Lord. BACK TO PSALM 12:1

STUDY NOTE FOR PSALM 12:2–4 These verses focus on the speech of the wicked.

12:2 Everyone utters lies. Lit. “they speak lies,” or “emptiness,” including outright falsehoods, but also insincere and irresponsible talk, which cheapens and corrodes all human communication. BACK TO PSALM 12:2

STUDY NOTE FOR PSALM 12:3 cut off. “Cut off” usually means to be excluded from the community, so the sense may be more than “stop their speaking.” BACK TO PSALM 12:3

STUDY NOTE FOR PSALM 12:4 With our tongue. Speech is often used as a weapon (see 3:2; 4:2; 5:9; 10:7). BACK TO PSALM 12:4

STUDY NOTE FOR PSALM 12:5 This verse contains what the Lord Himself says.

12:5 poor. See 10:8–11.

arise. See note on 3:7. God promises to act. BACK TO PSALM 12:5

STUDY NOTE FOR PSALM 12:6 This verse focuses on the speech of the Lord.

12:6 pure. The promise in v. 5 can be relied upon because it is pure truth. BACK TO PSALM 12:6

STUDY NOTE FOR PSALM 12:7, 8 These verses focus on the earth/world in trouble.

12:7 keep ... guard. In spite of the apparent chaos in the world, the believer is confident in God’s superintending care. BACK TO PSALM 12:7, 8

STUDY NOTES FOR PSALM 13

STUDY NOTE FOR Ps. 13 A lament expressed from the perspective of an individual. The situation of distress is not clearly defined, allowing multiple applications. If “enemy” is taken literally, warfare is in view. Or the psalmist may be ill and near death (v. 3).

13:1, 2 These verses focus on the expression of dark feelings with regard to God, self, and others.

13:1 How long. See note on 6:3. The fourfold repetition expresses his anguish and frustration. God could resolve the issue in a moment but is letting it drag on.

forget ... hide your face. The psalmist feels abandoned by God (see 22:1). BACK TO PSALM 13:1

13:2 take counsel in my soul. The psalmist feels perplexed.

sorrow. The psalmist feels grief.

my enemy be exalted. The psalmist feels frustrated in view of the promises to him in 2:8, 9. BACK TO PSALM 13:2

STUDY NOTE FOR PSALM 13:3, 4 These verses focus on the psalmist’s requests regarding God, self, and others that arise from the feeling of vv. 1, 2.

13:3 Consider ... answer. The psalmist wants God to pay attention.

light up. The psalmist wants physical sustenance rather than illumination of some sort. This same language is used of Jonathan after he ate some honey and was revived (1 Sam. 14:27, 29; see also Ps. 38:10). BACK TO PSALM 13:3

13:4 foes rejoice. The psalmist wants to come out on top. BACK TO PSALM 13:4

STUDY NOTE FOR PSALM 13:5, 6 These verses focus on the psalmist’s faith and God’s character.

13:5 But I have trusted. The Hebrew emphasizes the pronoun “I” and thus the psalmist’s faith.

steadfast love. Faith is founded upon God’s covenant loyalty.

shall rejoice. The Hebrew grammatical form expresses the resolve of faith.

salvation. Faith is founded upon God’s saving deeds (9:1). BACK TO PSALM 13:5

13:6 I will sing. The Hebrew grammatical form expresses the resolve of faith.

dealt bountifully. Faith is founded upon God’s generosity (116:7; 119:17; 142:7). BACK TO PSALM 13:6

STUDY NOTES FOR PSALM 14

STUDY NOTE FOR Ps. 14 This psalm has an attitude of quiet meditation that focuses on the fool: the fool’s character (vv. 1–4) and the fool’s fate (vv. 5–7). See Ps. 53, which is an alternate version of Ps. 14.

14:1–4 These verses focus on the fool’s character.

14:1 fool. The fool may be highly intelligent by the world’s standards but is oblivious to the true nature of reality (Eccl. 2:14). To be called a fool is a moral judgment (see Prov. 1:22 note).

There is no God. The fool denies the existence of God, which is practical atheism. God is held to be unconcerned about the affairs of the world and especially the affairs of the individual.

corrupt. Note Paul’s use of this psalm in Rom. 3:10–18. Foolishness points to lack of morality, not absence of native intellect.

none who does good. Refers to doing good absolutely, with one’s motives governed fully by a desire to honor the Lord (v. 3; Eccl. 7:20; Rom. 3:12). Until our glorification, sinners cannot do good in this perfect, absolute sense. However, sinners can do good relatively. In comparison to others, some people can rightly be called “good.” (Prov. 12:2; 13:22; 14:14; Rom. 2:10; 3 John 11). Relative acts of good are insufficient to save us, for God demands absolute perfection for our justification. Only Christ can provide this perfection (Matt. 5:48; Rom. 3:21–26). BACK TO PSALM 14:1

STUDY NOTE FOR PSALM 14:2 seek after God. Fallen man does not actively seek God. BACK TO PSALM 14:2

STUDY NOTE FOR PSALM 14:4 no knowledge. Absolute language used to communicate relative truth.

as they eat bread. The wicked exploit people frequently and without feeling guilt. It is as natural to them as eating bread. BACK TO PSALM 14:4

STUDY NOTE FOR PSALM 14:6 shame. Those who would shame others will themselves experience shame.

his refuge. God can overrule the wicked plans of evildoers for the good of the afflicted. This principle is stated by Joseph (Gen. 50:20) and is applied to the crucifixion in Acts 2:22–24. BACK TO PSALM 14:6

STUDY NOTE FOR PSALM 14:7 salvation ... fortunes. Fools will experience none of this.

out of Zion. The place where God most personally and directly revealed His presence. BACK TO PSALM 14:7

STUDY NOTES FOR PSALM 15

STUDY NOTE FOR Ps. 15 Reminiscent of Ps. 1, this psalm focuses on the requirements for approaching God’s presence at the sanctuary. It is similar to 24:3–6. The two passages (cf. also Is. 33:14–16) have been called “entrance liturgies,” since they answer the question, “Who can enter the holy place of God?”

15:1 Raises the question as to the qualifications for entering God’s presence.

tent. Before the temple was built, the symbol of God’s dwelling with His people was a tent.

holy hill. Mount Zion, where the temple was located. BACK TO PSALM 15:1

STUDY NOTE FOR PSALM 15:2–5a The qualifications for entering God’s presence. The ten requirements for entrance are ethical, not formal or liturgical. BACK TO PSALM 15:2

STUDY NOTE FOR PSALM 15:4 to his own hurt. Alternatively, “and does not falter.” The point is the same: when he promises, the righteous person fulfills his word. BACK TO PSALM 15:4

STUDY NOTE FOR PSALM 15:5a not ... at interest. See Deut. 23:19, 20. A foreigner, but not a fellow Israelite, could be charged interest. Loans were intended to relieve extreme need, and interest on such loans was a form of exploitation.

15:5b shall never be moved. This verse issues a promise to those who meet the qualifications for entering God’s presence. Cf. the boast of self-reliance of the wicked who say, “I shall not be moved” (10:6). Stability in life is a good thing. The question is whether God or self will be relied upon for the stability. BACK TO PSALM 15:5

STUDY NOTES FOR PSALM 16

STUDY NOTE FOR Ps. 16 This psalm expresses confidence in the Lord and presents numerous perspectives on what trust is.

16:1, 2 Teaches that trust is reliance on the Lord.

16:1 Preserve me. An invocation of the Lord and a plea for help. This line indicates that the psalmist is in crisis. BACK TO PSALM 16:1

16:2 no good apart from you. An example of hyperbole to emphasize the fact that God is the ultimate good, the source that makes all other lesser goods possible (51:4 note). BACK TO PSALM 16:2

STUDY NOTE FOR PSALM 16:3, 4 Teaches that trust is devotion to the Lord.

16:3 saints. Lit. “those who are set apart,” God’s elect people. BACK TO PSALM 16:3

16:4 another god. The danger of worshiping other gods was always present in Israel (cf. 1 Kin. 18). The psalms emphasize that the powers and epithets ascribed to the pagan gods really belong to Yahweh (Ps. 29).

offerings of blood ... names. That is, of foreign gods. These are two examples of ways that the religious systems of the surrounding nations tried to compel their gods to help them. BACK TO PSALM 16:4

STUDY NOTE FOR PSALM 16:5, 6 Teaches that trust is delight in the Lord.

16:5 portion ... cup ... lot. Three metaphors that describe life as a gift of God. BACK TO PSALM 16:5

16:6 lines. Probably metaphoric for the psalmist’s quality of life. Not only is the life God has given him secure (v. 5); it is also “pleasant.” BACK TO PSALM 16:6

STUDY NOTE FOR PSALM 16:7, 8 Teaches that trust is learning from the Lord.

16:7 bless. To bless the Lord is to praise Him in response to the blessings He has granted.

heart. Lit. “kidneys” (text note). Like “heart,” it stands for the core of a person’s being. BACK TO PSALM 16:7, 8

STUDY NOTE FOR PSALM 16:9–11 Teaches that trust is rejoicing in the Lord. BACK TO PSALM 16:9

STUDY NOTE FOR PSALM 16:10 you will not abandon my soul to Sheol. The immediate application of this psalm is to David and the OT saints. It refers to deliverance from the immediate threat of death, but it points prophetically to the Son of David whom the historical David reflected and anticipated. Both Peter and Paul recognized Jesus as the ultimate fulfillment of this psalm (Acts 2:25–28; 13:35). BACK TO PSALM 16:10

STUDY NOTES FOR PSALM 17

STUDY NOTE FOR Ps. 17 A psalm of refuge titled “Prayer,” and the nature of this psalm as a “prayer” is underscored by the concentric arrangement that has prayer in the outside frame and in the center: prayer for vindication (vv. 1, 2), affirmation of the psalmist’s innocence (vv. 3–5), prayer for protection (vv. 6–8), description of the psalmist’s accusers (vv. 9–12), and prayer for deliverance and blessing (vv. 13–15).

17:1, 2 Prayer for vindication.

17:1 free of deceit. The psalmist is not denying that he is a sinner. He is denying specific charges made against him (see Ps. 7:8). BACK TO PSALM 17:1

17:2 vindication. Lit. “judgment.” The psalmist appeals his case to God. BACK TO PSALM 17:2

STUDY NOTE FOR PSALM 17:3–5 Affirmation of the psalmist’s innocence.

17:3 tried my heart. Here, the “heart” is the hidden center of a person’s being, but God can read the heart. BACK TO PSALM 17:3

STUDY NOTE FOR PSALM 17:4 word of your lips. God’s will, disclosed in the law of God. BACK TO PSALM 17:4

STUDY NOTE FOR PSALM 17:5 your paths. These ways, as spelled out in God’s Word, are to be contrasted with the “ways of the violent” (v. 4). BACK TO PSALM 17:5

STUDY NOTE FOR PSALM 17:6–8 Prayer for protection. BACK TO PSALM 17:6

STUDY NOTE FOR PSALM 17:7 steadfast love. The Hebrew word denotes God’s love toward those with whom He is in covenant relationship.

Savior. The psalmist could look back over the history of Israel and see how many times God had saved His people in distress. The exodus from Egypt is the prime example of God’s saving love in the OT. BACK TO PSALM 17:7

STUDY NOTE FOR PSALM 17:8 apple. Lit. “little man,” and then pupil, since one can see a reflection of oneself, a “little person,” when one looks into the eye of another. A term of endearment well captured by the English expression “apple of the eye” (Deut. 32:10; Prov. 7:2; Zech. 2:8). BACK TO PSALM 17:8

STUDY NOTE FOR PSALM 17:9–12 Description of the psalmist’s accusers. BACK TO PSALM 17:9

STUDY NOTE FOR PSALM 17:10 their hearts. An alternative translation is “their fat,” a caricature of their physical appearance. BACK TO PSALM 17:10

STUDY NOTE FOR PSALM 17:11 surrounded our steps. The enemy has taken the initiative to destroy the psalmist. BACK TO PSALM 17:11

STUDY NOTE FOR PSALM 17:12 lion. When used as a negative metaphor, the reference is to ruthlessness and cruelty. Cf. 7:2; 10:9; 22:13. BACK TO PSALM 17:12

STUDY NOTE FOR PSALM 17:13–15 Prayer for deliverance and blessing.

17:13 Arise. See note on 3:7. BACK TO PSALM 17:13

STUDY NOTE FOR PSALM 17:14 You fill their womb. Refers to the righteous and uses the blessing of children as synecdoche for the experience of blessing in general.

leave their abundance. “A good man leaves an inheritance to his children’s children” (Prov. 13:22). BACK TO PSALM 17:14

STUDY NOTE FOR PSALM 17:15 shall behold your face. The psalmist will know God’s presence, hinting at his resurrection in the “likeness” of God (1 John 3:2). BACK TO PSALM 17:15

STUDY NOTES FOR PSALM 18

STUDY NOTE FOR Ps. 18 This psalm thanks the Lord for a great deliverance. The strophes (Introduction to Hebrew Poetry) are arranged concentrically: opening praise of the Lord as refuge (18:1–3), what the Lord does for the king (18:4–19), central praise of the Lord as refuge (18:20–30), what the Lord does through the king (18:31–45), and concluding praise of the Lord as refuge (18:46–50). The opening and closing strophes and the central strophe show the main point of the psalm: the praise of the Lord as refuge. This same psalm appears in 2 Sam. 22 with minor differences.

18:title See Introduction: Author; Characteristics and Themes. The title unambiguously attributes this psalm to David.

18:1–3 Opening praise for the Lord as refuge.

18:1 love. Not the usual Hebrew word for love; it emphasizes intimacy, expressing David’s personal devotion. See 116:1. BACK TO PSALM 18:1

STUDY NOTE FOR PSALM 18:2 rock. Connotes protection. When David fled from Saul, he could find refuge in the caves and cliffs of the dry streambeds. BACK TO PSALM 18:2

STUDY NOTE FOR PSALM 18:4–19 What the Lord does for the king.

18:4 cords of death. The tentacles of death rise up from Sheol, the underworld, to drag the psalmist down.

torrents of destruction. The powers of evil and death are frequently likened to an overwhelming flood (46:2 note; 69:1, 2 notes; Is. 28:15, 17, 18; Matt. 16:18). BACK TO PSALM 18:4

STUDY NOTE FOR PSALM 18:6 his temple. The place of God’s special presence. At the dedication of the temple Solomon indicated that the proper response to trouble was to pray to God in or while facing the temple (1 Kin. 8). BACK TO PSALM 18:6

STUDY NOTE FOR PSALM 18:7 the earth ... rocked. When God reveals Himself as a warrior, nature convulses (Is. 24:4–13; Nah. 1:5).

mountains. The hills symbolize all that is firm and established in the world, but they shake before the might of God (see Ex. 19:18). BACK TO PSALM 18:7

STUDY NOTE FOR PSALM 18:8 nostrils ... mouth. The nostrils and mouth are standard figures of speech for anger (text note). Smoke and fire often accompany a theophany (a visual self-revelation of God; Gen. 15:17; Ex. 19:18; Nah. 1:6). BACK TO PSALM 18:8

STUDY NOTE FOR PSALM 18:9 darkness was under his feet. God is pictured as coming with the storm clouds into battle. This portrayal is frequent in the Bible (68:4; 104:3; Nah. 1:3; Dan. 7:13). In the NT, Christ is portrayed as coming in the clouds (Mark 13:26; Rev. 1:7). BACK TO PSALM 18:9

STUDY NOTE FOR PSALM 18:10 cherub. Angelic beings first mentioned in Gen. 3:24. Their role in Gen. 3 and their symbolic representation at key places in the tabernacle (Ex. 26:1, 31) indicate that they are guardians of God’s holiness (cf. Ezek. 1; 10). BACK TO PSALM 18:10

STUDY NOTE FOR PSALM 18:13 voice. Thunder; cf. 29:3–9. BACK TO PSALM 18:13

STUDY NOTE FOR PSALM 18:14 his arrows. Lightning. BACK TO PSALM 18:14

STUDY NOTE FOR PSALM 18:15 were seen ... laid bare. When God appears as a defender of His people, the waters representing chaos and evil shrink back. Cf. 77:16–19 (reflecting on the exodus from Egypt); Nah. 1:4; Rev. 21:1.

rebuke. God controls the chaotic waters of the sea (104:7; 106:9). Jesus shows Himself to be the second person of the Trinity by silencing the chaotic waters with His rebuke (Luke 8:22–25). BACK TO PSALM 18:15

STUDY NOTE FOR PSALM 18:16 many waters. Symbolic of trouble and distress (32:6; 69:2). BACK TO PSALM 18:16

STUDY NOTE FOR PSALM 18:19 broad place. This may be an allusion to the exodus and the conquest of Canaan. God delivered Israel from many waters (Red Sea) and brought them to a broad place (the Promised Land). The broad place contrasts with a narrow one, from which it would be hard or impossible to escape from an enemy. BACK TO PSALM 18:19

STUDY NOTE FOR PSALM 18:20–30 Central praise of the Lord as refuge. BACK TO PSALM 18:20

STUDY NOTE FOR PSALM 18:21 ways of the LORD. God’s covenant law. BACK TO PSALM 18:21

STUDY NOTE FOR PSALM 18:25 merciful ... show yourself merciful. The term translated “merciful” has reference to God’s special lovingkindness toward those with whom He is in covenant relationship. BACK TO PSALM 18:25

STUDY NOTE FOR PSALM 18:27 you save a humble people. A constant teaching of the OT and the Psalms, most notably 113:7–9. BACK TO PSALM 18:27

STUDY NOTE FOR PSALM 18:29 against a troop. A glimpse at the original inspiration of the verse. It appears as if the psalmist is waging war. BACK TO PSALM 18:29

STUDY NOTE FOR PSALM 18:30 word of the LORD. His revelation to His people. Since this is a psalm of David in a warfare setting, perhaps the reference is more specifically to 2 Sam. 7, the Davidic covenant, where the Lord promises to be David’s Father and God. BACK TO PSALM 18:30

STUDY NOTE FOR PSALM 18:31–45 What the Lord does through the king.

18:31 but the LORD. The use of these rhetorical questions is emphatic: there is no one like the Lord (Ex. 15:11). BACK TO PSALM 18:31

STUDY NOTE FOR PSALM 18:34 bow of bronze. Bows were constructed primarily of wood, at times reinforced with metal. The bronze bow is meant to suggest the psalmist’s God-given strength. BACK TO PSALM 18:34

STUDY NOTE FOR PSALM 18:36 my feet did not slip. Paths are narrow and rocky in Israel, permitting slippage and injury to a soldier. The divinely enabled, steadfast faith of David is illustrated. BACK TO PSALM 18:36

STUDY NOTE FOR PSALM 18:38–40 under my feet ... turn their backs to me. See text note and Josh. 10:24. Ancient Near Eastern tablets and stone memorials show enemies under the feet of conquerors and bowing before their captors. BACK TO PSALM 18:38

STUDY NOTE FOR PSALM 18:41 They cried ... to the LORD. Indicates that the psalmist was battling fellow Israelites. BACK TO PSALM 18:41

STUDY NOTE FOR PSALM 18:43 me. David’s personal imprint is strong here. God granted him victories over neighboring nations that were brought under his rule (2 Sam. 8:1–14). BACK TO PSALM 18:43

STUDY NOTE FOR PSALM 18:46–50 Concluding praise of the Lord as refuge. BACK TO PSALM 18:46

STUDY NOTE FOR PSALM 18:49 among the nations. Quoted by Paul in Rom. 15:9 as fulfilled in Christ, who brings the Gentiles to join in His praise of God the Father. BACK TO PSALM 18:49

STUDY NOTE FOR PSALM 18:50 anointed. At his coronation, the king was anointed with oil by the priest. Jesus Christ, David’s Lord and descendant, ultimately fulfills this psalm. BACK TO PSALM 18:50

STUDY NOTES FOR PSALM 19

STUDY NOTE FOR Ps. 19 The psalm praises the Lord for His two great gifts to humanity: creation and the law. To use modern terminology, the psalm speaks of God’s general revelation in nature and His special revelation in Scripture.

19:1–6 Celebrates God’s revelation in creation.

19:1 heavens. The psalmist uses creation language here; cf. Gen. 1:1–8, where this word has been translated “expanse.” See theological note “Divine Revelation” on next page. BACK TO PSALM 19:1

STUDY NOTE FOR PSALM 19:2 pours out speech. This metaphor claims that the creation, specifically the heavens, constantly attests God’s power and goodness. BACK TO PSALM 19:2

STUDY NOTE FOR PSALM 19:4 all the earth. God’s revelation in creation is open to all who do not suppress it. Paul applies this verse to gospel proclamation (Rom. 10:18).

set a tent. The sun is personified throughout this section but not deified as in other ancient Near Eastern religions. The context indicates that the reference to the tent is probably an allusion to its absence from the nighttime sky. BACK TO PSALM 19:4

STUDY NOTE FOR PSALM 19:5 like a strong man. Robust and strong as it courses across the sky, the sun is God’s creation. If it is powerful, how much more is God. BACK TO PSALM 19:5

STUDY NOTE FOR PSALM 19:6 nothing. Nothing escapes the heat of the sun, and nothing can hide from the Creator. BACK TO PSALM 19:6

STUDY NOTE FOR PSALM 19:7–11 Celebrates the Lord’s revelation in Scripture.

19:7 law. Torah, the most general term for God’s instruction. Just as the sun joyfully follows the course set out for it by God, so the Torah lays out the course for man to follow with the same joy.

reviving the soul. God’s Word transforms the lives of those subject to that Word.

making wise. Wisdom is not superior intellectual power. God’s Word instills reverence for God. BACK TO PSALM 19:7

STUDY NOTE FOR PSALM 19:9 fear of the LORD. In a list with law, testimony, precepts, commandment, and rules, the “fear of the LORD” seems out of place. But here the phrase is used objectively; that is, it refers to the body of knowledge about God, in keeping with the fact that to fear God starts with knowing God (see Introduction to Wisdom Literature). BACK TO PSALM 19:9

STUDY NOTE FOR PSALM 19:12, 13 hidden faults ... presumptuous sins. The psalmist knows that he violates both consciously and unconsciously God’s teaching enumerated in the previous verses. He prays against both faults.

I shall be blameless. Only by God’s grace. BACK TO PSALM 19:12, 13

STUDY NOTE FOR PSALM 19:14 mouth ... meditation. See note on 1:2. BACK TO PSALM 19:14

STUDY NOTES FOR PSALM 20

STUDY NOTE FOR Ps. 20 This psalm was originally used before battle. Two key components in any battle were preparation and implementation. The psalm is organized around these two key components.

20:1–5 Prayer as preparation for battle.

20:1 you. The king. The congregation calls upon the Lord to bless the king as he sets out for battle. The blessings in these verses are also properly applied to NT believers in their battle of faith. BACK TO PSALM 20:1

STUDY NOTE FOR PSALM 20:2 from the sanctuary. Cf. 1 Kin. 8:44, 45. BACK TO PSALM 20:2

STUDY NOTE FOR PSALM 20:5 shout for joy. The psalms contain hymns of praise sung to God after victories. See, e.g., Pss. 24 and 98. BACK TO PSALM 20:5

STUDY NOTE FOR PSALM 20:6–9 Faith as implementation in battle.

20:6 the LORD saves. Dependence on the Lord is the fundamental attitude.

anointed. The Davidic king, anticipating the Son of David who reigns forever, Jesus Christ. BACK TO PSALM 20:6

STUDY NOTE FOR PSALM 20:7 Some trust in chariots. The attitude of self-reliance is an ever present danger.

we trust in the name. The believer’s rescue from sin and Satan, like Israel’s deliverance from enemies, is grounded in God’s trustworthiness. BACK TO PSALM 20:7

STUDY NOTE FOR PSALM 20:9 Prayer as preparation for battle.

20:9 O LORD, save ... May he answer us. This shift of persons in address is not uncommon in the psalms. BACK TO PSALM 20:9

STUDY NOTES FOR PSALM 21

STUDY NOTE FOR Ps. 21 This psalm is a song of thanksgiving sung in response to victory that God granted in answer to the prayer offered in Ps. 20. The key theme is the Lord’s strength.

21:1–7 The king’s joy in the Lord’s strength.

21:1 king. The “king” of this verse” is the “king” of 20:9. BACK TO PSALM 21:1

STUDY NOTE FOR PSALM 21:2 heart’s desire. Similar language is used in 20:4, “May he grant you your heart’s desire.” BACK TO PSALM 21:2

STUDY NOTE FOR PSALM 21:3 meet him. The picture is that of God meeting the king as the king returns victorious from battle.

set a crown ... upon his head. While some think this verse is about a coronation, it probably refers to the king’s transition from a general (who does not wear his crown) to a king sitting on his throne. BACK TO PSALM 21:3

STUDY NOTE FOR PSALM 21:4 asked life of you ... forever and ever. The Hebrew word translated “asked” echoes the Hebrew word translated “petitions” in 20:5. The king prays that his life will be spared during battle. BACK TO PSALM 21:4

STUDY NOTE FOR PSALM 21:5 splendor and majesty. See note on 8:5. BACK TO PSALM 21:5

STUDY NOTE FOR PSALM 21:8–13 The king’s victory in the Lord’s strength. BACK TO PSALM 21:8

STUDY NOTE FOR PSALM 21:13 your strength. A repetition from v. 1, forming an inclusion around the entire poem and focusing on its key theme, the Lord’s strength. BACK TO PSALM 21:13

STUDY NOTES FOR PSALM 22

STUDY NOTE FOR Ps. 22 This psalm is well known for its many citations and allusions in the NT (Matt. 27:35, 39, 43, 46; John 19:23, 24, 28; Heb. 2:12). The first half focuses on pain in the face of unanswered prayer (vv. 1–21), then there is the shift, typical of the lament, to a focus on praise for answered prayer (vv. 22–31). The psalm, like Ps. 69, is applied to the suffering of Christ, the Son of David, dying at the hands of wicked men.

22:1–21 Pain in the face of unanswered prayer.

22:1 why have you forsaken me. The psalmist cries in anguish the “Why?” of the righteous sufferer. Where is the presence God has promised (Josh. 1:5)? The cry is taken up by Jesus, who knew the reality of a total abandonment that was only partial with David (Matt. 27:46; Mark 15:34). In the place of David and all the people of God, Jesus bore the dreadful curse that sin deserves. BACK TO PSALM 22:1

STUDY NOTE FOR PSALM 22:3 enthroned on the praises. God’s kingship exists before any human acclamation, but His reign becomes manifest to worshipers through their praises. BACK TO PSALM 22:3

STUDY NOTE FOR PSALM 22:4, 5 our fathers. David could think of the time that Abraham was delivered from the five kings (Gen. 14), Joseph from the Egyptian prison (Gen. 41), and most of all Moses and Israel from the land of Egypt (Ex. 1–15). BACK TO PSALM 22:4, 5

STUDY NOTE FOR PSALM 22:7 mock. His enemies ridicule his trust in God. This experience is alluded to in Matt. 27:41–44, as Christ had to endure the ridicule of hypocritical priests and criminals. BACK TO PSALM 22:7

STUDY NOTE FOR PSALM 22:9 from the womb. He affirms a long-standing trust in God’s ability to save him. He has had confidence in God as far back as he can remember. BACK TO PSALM 22:9

STUDY NOTE FOR PSALM 22:12 bulls of Bashan. Bulls noted for their power and size (Amos 4:1). BACK TO PSALM 22:12

STUDY NOTE FOR PSALM 22:13 roaring lion. Often representing power, ferocity, and ruthlessness in the Bible and the ancient Near East (Nah. 2:10–13; Zeph. 3:3). Scripture can also use the image of the lion for the power and glory of the Messiah (cf. Rev. 5:5). BACK TO PSALM 22:13

STUDY NOTE FOR PSALM 22:14 my bones ... my heart. Outward attack is matched by inward agony. The figures, as used by David, reflect the inward turmoil induced by the encircling threat of his enemies. As fulfilled in Christ, the prophetic words describe the agony of the crucified one. BACK TO PSALM 22:14

STUDY NOTE FOR PSALM 22:16 pierced. The traditional Hebrew reading may reflect an inadvertent copyist’s error, for it reads lit. “like a lion” (text note). The Septuagint suggests that the correct reading is “pierced.” For more on the process of copying the text of the OT, see Introduction to 1 Chronicles: Special Issues and the topical article “Old Testament Textual Criticism” on p. 2372 BACK TO PSALM 22:16

STUDY NOTE FOR PSALM 22:21 You have rescued. The assurance of being heard is also present in other psalms of lament (3:4; 28:6; cf. 27:13; 34:4, 6; 38:15; 118:5, 21). BACK TO PSALM 22:21

STUDY NOTE FOR PSALM 22:22–31 Praise in the light of answered prayer.

22:22 I will tell. The thankful praise of the psalmist will be offered as the payment of his vows (v. 25). In Heb. 2:12 this verse is applied to Christ, who leads the praise of the great congregation.

praise. The first of three uses of praise in this concluding stanza (see vv. 23, 25). BACK TO PSALM 22:22

STUDY NOTE FOR PSALM 22:23 praise. The second of three uses of praise in this concluding stanza (see vv. 22, 25). BACK TO PSALM 22:23

STUDY NOTE FOR PSALM 22:24 has not hidden his face. Christ’s enemies despised Him, but God did not. BACK TO PSALM 22:24

STUDY NOTE FOR PSALM 22:25 praise. The third of three uses of praise in this concluding stanza (see vv. 22, 23).

my vows I will perform. Mention of vows is common in psalms of lament (13:6; 27:6; 35:18; 54:6; 69:30, 31; cf. 51:16; 116:13, 14). The sufferer promises to bring thanksgiving when his prayer is answered (Lev. 7:16; 22:23; Deut. 12:6, 7). BACK TO PSALM 22:25

STUDY NOTE FOR PSALM 22:26 shall eat and be satisfied. A reference to the sacrificial meal of the OT peace offering when the vow is paid and the worshipers are included. BACK TO PSALM 22:26

STUDY NOTE FOR PSALM 22:27 All the ends of the earth. The scope of praise expands, showing the prophetic reference to Christ and the NT church. BACK TO PSALM 22:27

STUDY NOTE FOR PSALM 22:31 he has done it. The final victory of salvation is accomplished by Christ (John 19:30). BACK TO PSALM 22:31

STUDY NOTES FOR PSALM 23

STUDY NOTE FOR Ps. 23 Perhaps the best-known example of a psalm of confidence (Introduction: Genre). It is a literary unity, with two governing metaphors expressing God’s care and goodness: the shepherd (vv. 1–4) and the host (vv. 5, 6).

23:1–4. These verses focus on the Lord as shepherd.

23:1 shepherd. The image of God as shepherd is inexhaustibly rich. The shepherd stays with the flock (Is. 40:11; 63:9–12). His sheep are totally dependent upon him for food, water, and protection from wild animals. The image of shepherd also evoked the image of king in the ancient world. David was tending sheep when he was anointed to be king. In the NT Jesus is revealed as the shepherd of His church (John 10:11, 14), fulfilling the prophecy that God will come to shepherd His people (Ezek. 34:7–16, 23). BACK TO PSALM 23:1

STUDY NOTE FOR PSALM 23:2 green pastures. Where the sheep get necessary food.

still waters. Lit. “Waters of resting places” (text note), referring to the place where sheep get both the water and rest that they need. BACK TO PSALM 23:2

STUDY NOTE FOR PSALM 23:3 restores my soul. This idiom refers to the physical renewal that sheep experience once they get the needed food, water, and rest mentioned in the previous verse (see Lam. 1:11, 19, which translates this idiom “to revive their strength”). BACK TO PSALM 23:3

STUDY NOTE FOR PSALM 23:4 valley of the shadow of death. See Job 10:21, 22.

rod ... staff. The rod was used to fight wild animals and the staff to direct the flock. BACK TO PSALM 23:4

STUDY NOTE FOR PSALM 23:5, 6 Focuses on the Lord as host.

23:5 table. The image shifts to that of a banquet, a victory celebration.

anoint. Guests were anointed at feasts (104:15; Luke 7:46). BACK TO PSALM 23:5

23:6 I shall dwell. Like the sheep with its shepherd, the psalmist quiets himself in God’s assurance of an eternal home with Him. See John 14:23; theological note “The Goodness of God” on p. 991. BACK TO PSALM 23:6

STUDY NOTES FOR PSALM 24

STUDY NOTE FOR Ps. 24 This psalm gives us a glimpse into the liturgical life of ancient Israel, as it was part of an entrance liturgy (see Pss. 15; 68:24, 25). Jesus alone is qualified to ascend to heaven (vv. 3, 4), and He is the victorious Lord, for whom the gates of glory open (vv. 7–10).

24:1, 2 Confessing the Creator-King.

24:1 The earth is the LORD’S. God created and sustains the whole earth; it belongs to Him. Paul cites this verse to establish the principle that there is no food, even things offered to pagan idols, that is unlawful for Christians to eat (1 Cor. 10:25, 26). BACK TO PSALM 24:1

24:2 he has founded it upon the seas. This section reflects the creation account in Gen. 1. However, the sea is also a poetic image for the chaos that God conquers and transforms into cosmic order. Throughout the Psalms and the Prophets, God is pictured as winning a victory over the sea (29:10, 11; 77:16–20; 104:5–9; Nah. 1:4; Dan. 7). It is this victory that will be referenced in v. 8, “mighty in battle.” BACK TO PSALM 24:2

STUDY NOTE FOR PSALM 24:3–6 Approaching the Creator-King.

24:3 Who shall ascend. In the ancient world, there were often qualifications for entering sacred space. This question may have been asked by the king, who would have been leading the procession to the sanctuary.

holy place. The sanctuary. BACK TO PSALM 24:3

STUDY NOTE FOR PSALM 24:4 He who has. The answer to the question in v. 3 would have been provided by the gatekeeper at the sanctuary.

clean hands ... pure heart. Righteous actions, thoughts, and motives.

lift up his soul. An idiom for placing one’s trust in someone (see 25:1, 2).

deceitfully. By the names of false gods. BACK TO PSALM 24:4

STUDY NOTE FOR PSALM 24:5 righteousness. Since at its core “righteousness” is right order, and since it is coupled with “blessing” in this verse, “righteousness” here may mean “prosperity” (see Prov. 8:18). BACK TO PSALM 24:5

STUDY NOTE FOR PSALM 24:6 Such is the generation. The king as the representative of the people would have answered in the affirmative that the worshipers meet the qualifications for entrance into the sanctuary. BACK TO PSALM 24:6

STUDY NOTE FOR PSALM 24:7–10 Welcoming the Creator-King.

24:7 Lift up your heads. The gatekeeper would have given instructions for the gates to be opened to the newly arriving worshipers. “Heads” are either the personified gates of the sanctuary that are to be opened or, more likely, a metonym for the gatekeepers to lift their heads in honor of the entering and victorious king.

may come in. The return of the King of glory implies that He has gone out to battle and returns in victory. BACK TO PSALM 24:7

STUDY NOTE FOR PSALM 24:8 mighty in battle. Refers to God’s victory over the sea (see v. 2 note). BACK TO PSALM 24:8

STUDY NOTES FOR PSALM 25

STUDY NOTE FOR Ps. 25 This psalm has clear divisions based on change of address: 25:1–7, second-person address; 25:8–15, third-person address; and 25:16–22, second-person address. Verse 11 is the exception in that it is second-person address in the middle of a third-person stanza, which marks out this verse as the center of the poem.

25:1–7 The psalmist’s plea.

25:1 lift up my soul. Coupled with “I trust” in the next verse, to lift up the soul is an affirmation of faith (see 24:4). BACK TO PSALM 25:1

STUDY NOTE FOR PSALM 25:4 ways ... paths. Ps. 25 has a number of themes common to the Wisdom Literature, way or path being one of them. BACK TO PSALM 25:4

STUDY NOTE FOR PSALM 25:5 salvation. The salvation that the psalmist hopes for is deliverance from his current distress (see vv. 16–21). BACK TO PSALM 25:5

STUDY NOTE FOR PSALM 25:6 Remember ... mercy ... steadfast love. Mercy and steadfast love are closely connected with God’s covenant, which is the basis of the psalmist’s trust. BACK TO PSALM 25:6

STUDY NOTE FOR PSALM 25:7 sins of my youth. The prophets repeat the promise that God will not remember His people’s sins (Is. 43:25; Jer. 31:34; Ezek. 37:15–23).

goodness. The use of this word links the psalmist’s plea to the next section on God’s character, which starts by affirming that God is “good” (v. 8). BACK TO PSALM 25:7

STUDY NOTE FOR PSALM 25:8–15 God’s goodness.

25:8 Good. God’s goodness is the theme in numerous psalms (27:13; 34:8; 54:6; 86:5; 100:5; 106:1; 107:1; 118:1, 29; 136:1; 145:9). BACK TO PSALM 25:8

STUDY NOTE FOR PSALM 25:9 way. See v. 4. BACK TO PSALM 25:9

STUDY NOTE FOR PSALM 25:10 his covenant ... testimonies. His revealed will for our lives; that is, the law as set forth in the Pentateuch. BACK TO PSALM 25:10

STUDY NOTE FOR PSALM 25:11 pardon my guilt. The central line in the poem, which focuses attention on the central concept, the forgiveness of sin (see vv. 7, 18). BACK TO PSALM 25:11

STUDY NOTE FOR PSALM 25:12 fears the LORD. Cf. Prov. 1:7; Eccl. 12:13. The fear of the Lord is reverence and awe toward God, not life-disrupting anxiety. See also note on 111:10. BACK TO PSALM 25:12

STUDY NOTE FOR PSALM 25:13 inherit the land. The blessings and curses of Deut. 27; 28 make clear that Israel will keep the land given them by God if they remain faithful to His covenant (cf. v. 10). BACK TO PSALM 25:13

STUDY NOTE FOR PSALM 25:14 makes known to them his covenant. Each time Abraham doubted God’s ability to fulfill the promises of Gen. 12:1–3, God appeared to him and renewed the covenant (Gen. 15; 17). BACK TO PSALM 25:14

STUDY NOTE FOR PSALM 25:16–22 The psalmist’s plea. BACK TO PSALM 25:16

STUDY NOTE FOR PSALM 25:18, 19 sins ... foes. He recognizes that his troubles are caused by both his own sins and the attacks of outside forces (the “foes”). BACK TO PSALM 25:18, 19

STUDY NOTE FOR PSALM 25:21 integrity and uprightness. In relative terms the psalmist was a person of integrity and uprightness; however, this is not an affirmation of sinlessness, as is clear from the awareness of sin in vv. 7, 8, 18. BACK TO PSALM 25:21

STUDY NOTE FOR PSALM 25:22 Redeem Israel. The poet broadens the scope from his own need of redemption to that of the people of God as a whole. BACK TO PSALM 25:22

STUDY NOTES FOR PSALM 26

STUDY NOTE FOR Ps. 26 This psalm is concentrically arranged vv. 1–3, 6–8, and 11, 12 have the psalmist and the Lord in view, while verses 4, 5 and 9, 10 have the psalmist and sinners in view. The inclusion (see 26:1 note) articulates the heart of the psalm: because of the psalmist’s integrity and innocence, he is certain of coming out on top in the situation he faces.

26:1–3 Protestation of innocence.

26:1 in my integrity. See note on 25:21. The psalmist identifies himself in motive and action with the righteous rather than the wicked. He invites God to test the truth of this claim (v. 2) and has no illusions of being sinless (25:7, 8, 11, 18) or of having no need for mercy (v. 11; 25:6, 7).

I have trusted. See 25:2.

Prove ... try ... test. Cf. 139:23, 24. BACK TO PSALM 26:1

STUDY NOTE FOR PSALM 26:4, 5 Avoidance of the wicked.

26:4 I do not sit. Cf. 1:1. BACK TO PSALM 26:4, 5

STUDY NOTE FOR PSALM 26:6–8 Protestation of innocence.

26:6 your altar. The language fits a prayer for admission to the sanctuary, as in Pss. 15; 24. BACK TO PSALM 26:6

STUDY NOTE FOR PSALM 26:8–10 Avoidance of the wicked. BACK TO PSALM 26:8

STUDY NOTE FOR PSALM 26:9 sinners. He wants to distance himself from the wicked, for if they enter the sanctuary precincts (vv. 6–8), they will be quickly destroyed. The psalmist asks to be spared this judgment. BACK TO PSALM 26:9

STUDY NOTE FOR PSALM 26:11, 12 Protestation of innocence.

26:11 integrity. The repetition of this word from v. 1 signals the beginning of the conclusion to the poem. BACK TO PSALM 26:11

26:12 level ground. A metaphor for personal stability and right relationship with the Lord.

the great assembly. Cf. 68:27. BACK TO PSALM 26:12

STUDY NOTES FOR PSALM 27

STUDY NOTE FOR Ps. 27 A psalm of confidence comprised of five strophes (Introduction to Hebrew Poetry): confidence in the Lord (v. 1), confidence in spite of enemies (vv. 2, 3), confidence in the sanctuary (vv. 4–6), confidence in prayer (vv. 7–12), and confidence in the Lord (vv. 13, 14).

27:1 This verse focuses on confidence in the Lord, as do the final verses (vv. 13, 14).

light. God brings clarity, order, and understanding, while darkness is evil and chaotic. See Nah. 1:8, where the defeat of enemies is shown by their being pursued into darkness. Also see theological note “The Holiness of God” on p. 172.

salvation. Here the word “salvation” means deliverance from the enemy. BACK TO PSALM 27:1

STUDY NOTE FOR PSALM 27:2, 3 These verses focus on confidence in spite of enemies.

27:2 eat up my flesh. The enemy seeks the physical harm of the psalmist. The expression also has a figurative meaning: “to slander me.” BACK TO PSALM 27:2

27:3 I will be confident. The Hebrew verb is the same as that translated “trust” in previous psalms (25:2; 26:1). BACK TO PSALM 27:3

STUDY NOTE FOR PSALM 27:4–6 These verses focus on confidence found in the presence of God in the sanctuary.

27:4 house of the LORD. The place where God’s presence is manifest is a place of sanctuary from the enemy. BACK TO PSALM 27:4

STUDY NOTE FOR PSALM 27:5 lift me high. Above all trouble. BACK TO PSALM 27:5

STUDY NOTE FOR PSALM 27:6 sacrifices. The sacrifices are those of thanksgiving in response to answered prayer and deliverance from the enemy (see 26:7). BACK TO PSALM 27:6

STUDY NOTE FOR PSALM 27:7–12 These verses express confidence in prayer. BACK TO PSALM 27:7

STUDY NOTE FOR PSALM 27:8 face. To seek God’s face is to seek intimate fellowship with Him. BACK TO PSALM 27:8

STUDY NOTE FOR PSALM 27:9 Hide not your face. The psalmist recognizes that however great his desire, he can see God’s face only if God reveals it. BACK TO PSALM 27:9

STUDY NOTE FOR PSALM 27:11 teach me ... lead me ... path. See 25:4. BACK TO PSALM 27:11

STUDY NOTE FOR PSALM 27:13, 14 Returns to the theme of the opening strophe by expressing confidence in the Lord.

27:13 goodness of the LORD. The psalmist is confident of experiencing God’s goodness (see 25:7, 8) while he is still alive. BACK TO PSALM 27:13

27:14 Wait for the LORD. His counsel is that in the midst of present trouble, one should not give up but rather give God time to answer. BACK TO PSALM 27:14

STUDY NOTES FOR PSALM 28

STUDY NOTE FOR Ps. 28 Follows Pss. 26; 27 as a third psalm that expresses the prayer of one falsely accused. Ps. 28 can be divided into two strophes (vv. 1–5 and vv. 6–9; see Introduction to Hebrew Poetry). His pleas for mercy, repeated in v. 6 from v. 2, mark the beginning of the second strophe. Verses 1–5 express the prayer, and vv. 6–9 celebrate the answer.

28:1–5 These verses are the prayer.

28:1 my rock. Using this familiar name, the psalmist remembers God as his source of protection and strength (78:35; Deut. 32:4, 18, 31).

go down to the pit. That is, to die. The pit stands for Sheol, the grave (6:5 note). BACK TO PSALM 28:1

STUDY NOTE FOR PSALM 28:2 holy sanctuary. The Most Holy Place, the inner room in the tabernacle or temple where the ark of the covenant stood. BACK TO PSALM 28:2

STUDY NOTE FOR PSALM 28:3 speak peace. The psalmist knows the hypocrisy of his enemies. BACK TO PSALM 28:3

STUDY NOTE FOR PSALM 28:4 render them. An imprecation, that is, a prayer that God will punish the enemy. BACK TO PSALM 28:4

STUDY NOTE FOR PSALM 28:5 he will tear them down. The previous verse appealed for judgment, and this one pronounces it, not out of a sense of personal vengeance but out of regard for God. BACK TO PSALM 28:5

STUDY NOTE FOR PSALM 28:6–9 These verses are the answer.

28:6 Blessed be the LORD. God is praised for having blessed the psalmist and is worshiped in anticipation of His blessing His people (v. 9).

pleas for mercy. The pleas for mercy offered in v. 2 have been answered. BACK TO PSALM 28:6

STUDY NOTE FOR PSALM 28:7 trusts. See 26:1. BACK TO PSALM 28:7

STUDY NOTE FOR PSALM 28:9 your people. The psalmist broadens his appeal to the Lord to include the whole nation.

Be their shepherd. See note on 23:1. BACK TO PSALM 28:9

STUDY NOTES FOR PSALM 29

STUDY NOTE FOR Ps. 29 A hymn to God the king, the psalm falls into three strophes (Introduction to Hebrew Poetry): a call to worship (vv. 1, 2), a description of the Lord’s theophanic presence in a thunderstorm (vv. 3–9), and an affirmation of the Lord’s kingship (vv. 10, 11). The psalm uses themes that were current in the religions of the nations surrounding ancient Israel: the power behind storms (vv. 3–9) and the victor over floodwaters (vv. 10, 11). The psalmist counters these religions by taking the praises they claimed for their false gods and ascribing them to the Lord. The picture of God as king, enthroned over the vanquished floodwaters, is one of many indications that the psalm was used to celebrate a divinely given victory in battle.

29:1, 2 These verses are a call to worship.

29:1 Ascribe to the LORD. Not to other deities, particularly Baal, the rain god of the Canaanites.

heavenly beings. Lit. “sons of gods” (text note). This phrase is used in the religious texts of the Canaanites and refers to the gods of their pantheon. In the Bible it refers to spiritual beings such as the cherubim and the angels.

glory and strength. The glory and strength that will be manifested in the storm of vv. 3–9. BACK TO PSALM 29:1

STUDY NOTE FOR PSALM 29:2 name. This is God’s reputation achieved through His acts in history.

splendor of holiness. That is, when His holiness appears in the storm about to be described. BACK TO PSALM 29:2

STUDY NOTE FOR PSALM 29:3–9 These verses are a description of the Lord’s theophanic presence in a thunderstorm. The Canaanites believed that Baal provided rain and fertility and that his power was seen in the storm. They called him “cloud rider” in their religious texts (see 68:4 note for this appellation applied to the Lord; see also 104:3). But the Lord controls nature (1 Kin. 18). This strophe is made up of seven lines to underscore the perfection of God’s presence in the storm. The storm brews over the Mediterranean and dissipates over the eastern desert.

29:3 voice of the LORD. Thunder.

waters. In the religions of the ancient Near East, the sea represented forces of chaos and evil. The Bible uses the metaphors of “sea” and “waters” similarly. See 18:4; 46:2; 69:1, 2 and notes.

the God of glory. God’s glory is manifested in the storm.

many waters. The phrase is used for the Mediterranean, where the storm starts, and for the hostility that opposes God’s well-ordered world (93:4). BACK TO PSALM 29:3

STUDY NOTE FOR PSALM 29:4 powerful ... majesty. God’s strength and glory are manifested in the storm; see v. 1. BACK TO PSALM 29:4

STUDY NOTE FOR PSALM 29:5 Lebanon. The storm has moved over land. BACK TO PSALM 29:5

STUDY NOTE FOR PSALM 29:6 Sirion. Mount Hermon in the anti-Lebanon range. The storm has moved further east. BACK TO PSALM 29:6

STUDY NOTE FOR PSALM 29:7 flames of fire. Lightning. BACK TO PSALM 29:7

STUDY NOTE FOR PSALM 29:8 wilderness of Kadesh. Lit. “holy desert.” Though its precise location is uncertain, it must be in the high desert plateau to the east of Mount Hermon, given the track of the storm. BACK TO PSALM 29:8

STUDY NOTE FOR PSALM 29:10, 11 A prayer for strength and peace.

29:10 flood. The Hebrew word translated “flood” in this verse is used elsewhere only in the story of Noah’s flood, though that story is not in view here. The word links to the “many waters” in v. 4, which were the celestial waters that sourced the waters that fell at the time of the flood and that fall in every rainstorm. That the Lord sits enthroned over these waters is an affirmation that He, not Baal, controls them. BACK TO PSALM 29:10

29:11 strength. The strength manifested in the storm (vv. 3, 4) is the strength that is available to God’s people.

bless ... with peace. The provision of rain was the provision of Hebrew shalom, in this context the agricultural success that would be the foundation of political and military success. For the idea of blessing with shalom, see the beginning and ending of the Aaronic benediction (Num. 6:24–26). BACK TO PSALM 29:11

STUDY NOTES FOR PSALM 30

STUDY NOTE FOR Ps. 30 The title indicates that the psalm was written for the dedication of the bayit (“house”), usually understood to be the temple. In David’s time the temple had not yet been built, but the psalm could have been composed for the dedication of the tabernacle at some point (see Josh 6:24; Judg. 18:31; 1 Sam 1:7 where this Hebrew word is used for the tabernacle); or David could have prepared the song for the dedication of the temple much as he prepared for building it by gathering supplies (1 Chr. 22). Of greater difficulty is the lack of any mention of the temple in the body of the psalm (Introduction: Characteristics and Themes) and that the psalm is a song of thanksgiving for healing. It is possible that the song was composed for the dedication of the tabernacle, a dedication delayed by severe illness, such that thanksgiving for healing and the dedication of the tabernacle converged. Attempts to link the psalm with the plague recorded in 1 Chr. 21:1–22:1 fail to take into account that David himself was not afflicted. Ps. 30 is a psalm of thanksgiving for recovery from illness, comprised of two stanzas (vv. 1–5 and vv. 6–12), each having two strophes (Introduction to Hebrew Poetry). The strophes in the second stanza (vv. 6–10 and vv. 11, 12) expand on the content of the corresponding strophes in the first stanza (vv. 1–3 and vv. 4, 5).

30:1–5 A general recounting of distress and deliverance.

30:1 drawn me up. The Hebrew verb is used of drawing a bucket out of a well, an appropriate portrayal of saving someone from Sheol, which is often pictured as a wet and muddy pit. BACK TO PSALM 30:1

STUDY NOTE FOR PSALM 30:2 healed me. An indication that the psalm is a thanksgiving in response to physical healing. BACK TO PSALM 30:2

STUDY NOTE FOR PSALM 30:3 soul. See theological note “Human Beings as Body and Soul” on p. 1948.

down to the pit. That is, die (see 28:1). BACK TO PSALM 30:3

STUDY NOTE FOR PSALM 30:4 saints. The word is related to lovingkindness and specifies those in covenant relationship with God. BACK TO PSALM 30:4

STUDY NOTE FOR PSALM 30:5, 6 anger . . . moment ... favor . . . lifetime ... Weeping ... night ... joy ... morning. With four matching thoughts the poet beautifully articulates the reversal of his circumstances and the triumph of mercy over judgment (James 2:13). BACK TO PSALM 30:5

30:6–12 A detailed recounting of distress and deliverance.

30:6 prosperity ... never be moved. The mistake of presuming on God’s grace. BACK TO PSALM 30:6

STUDY NOTE FOR PSALM 30:7 my mountain. Mountains, as opposed to the sea, are a symbol of stability and often represent security in the protection of God (46:2). The sense is, “You made me as strong as a mountain.”

hid your face. An idiom for the absence of divine favor (13:1; 27:9). BACK TO PSALM 30:7

STUDY NOTE FOR PSALM 30:9 profit. The psalmist bargains with God for his life (Gen. 18) by pointing out that God would gain a voice of praise if He healed him. This is not a developed treatment of the afterlife. The point is that death would bring to a conclusion David’s desire to glorify God in this world.

down to the pit. Sheol of v. 3. BACK TO PSALM 30:9

STUDY NOTE FOR PSALM 30:11 mourning ... dancing ... sackcloth . . . gladness. With two more matching thoughts, the poet beautifully articulates the reversal of his circumstances and the triumph of mercy over judgment (James 2:13); see vv. 5, 6. BACK TO PSALM 30:11

STUDY NOTE FOR PSALM 30:12 not be silent. As would be the case if David had died (see v. 9). BACK TO PSALM 30:12

STUDY NOTES FOR PSALM 31

STUDY NOTE FOR Ps. 31 A song of thanksgiving for deliverance from trouble that can be divided into two strophes (Introduction to Hebrew Poetry): a prayer of trust for deliverance (vv. 1–18) and thanksgiving for answer to that prayer (vv. 19–24).

31:1–18 These verses are a prayer of trust for deliverance.

31:1 your righteousness. The psalmist appeals to the Lord’s righteousness in his distress caused by the wickedness of the enemy. “Your righteousness” indicates God’s commitment to save those in covenant relationship with Him. BACK TO PSALM 31:1

STUDY NOTE FOR PSALM 31:5 I commit my spirit. Jesus quoted these words on the cross (Luke 23:46). The desperate cries of lament found in the psalms often express Christ’s anguish as He faced the rejection of the world (Pss. 22; 69). BACK TO PSALM 31:5

STUDY NOTE FOR PSALM 31:6 worthless idols. See Jon. 2:8. They are worthless because they are the figments of their worshipers’ imaginations. The psalmist trusts the Lord, who is “faithful” (v. 5). BACK TO PSALM 31:6

STUDY NOTE FOR PSALM 31:7 steadfast love. Specifically, the love between covenant partners (God and David), which moves God to respond to the psalmist’s distress. BACK TO PSALM 31:7

STUDY NOTE FOR PSALM 31:10 iniquity. Several ancient translations read “affliction,” which draws support from the psalm’s general theme of distress from outside forces rather than from the psalmist’s guilt. BACK TO PSALM 31:10

STUDY NOTE FOR PSALM 31:12 broken vessel. A metaphor for serious illness, even death (Eccl. 12:6). BACK TO PSALM 31:12

STUDY NOTE FOR PSALM 31:14 You are my God. A simple and foundational confession that David is in covenant with God. BACK TO PSALM 31:14

STUDY NOTE FOR PSALM 31:15 My times. The psalmist knows that God controls history in general and his life in particular. This comforts him in his distress. BACK TO PSALM 31:15

STUDY NOTE FOR PSALM 31:16 face shine. See the priestly blessing of Num. 6:25. The metaphor of God’s face represents His loving presence that will bring salvation to the psalmist. BACK TO PSALM 31:16

STUDY NOTE FOR PSALM 31:19–24 These verses offer thanksgiving for answered prayer. BACK TO PSALM 31:19

STUDY NOTE FOR PSALM 31:21 besieged city. This phrase is difficult to understand. The psalmist could be remembering a particular incident. It may be that the original reading was “in a difficult time,” a rendering that fits the context well. A copyist’s error in one letter would account for the difference of reading. BACK TO PSALM 31:21

STUDY NOTE FOR PSALM 31:23 his saints. The word is formed from the same Hebrew root (hesed) as “steadfast love,” understood as God’s lovingkindness toward those in covenant relationship with Him. BACK TO PSALM 31:23

STUDY NOTES FOR PSALM 32

STUDY NOTE FOR Ps. 32 The etymology of the Hebrew word maskil suggests the idea of “insight.” A maskil may be an instructional poem. That certainly fits this psalm with its distinctive wisdom language (vv. 1, 2, 8–10) and explicit references to instructing and teaching in v. 8. Ps. 32 has characteristics of both wisdom and thanksgiving psalms. The first stanza (vv. 1–5) contains a beatitude characteristic of wisdom psalms (vv. 1, 2) and a recounting of distress and deliverance characteristic of thanksgiving psalms (vv. 3–5). The second stanza (vv. 6–11) contains three strophes (Introduction to Hebrew Poetry): a call to prayer characteristic of thanksgiving psalms (vv. 6, 7), instruction characteristic of wisdom psalms (vv. 8–10), and a call to rejoice characteristic of thanksgiving psalms (v. 11).

32:1–5 Teaches the blessedness of sins forgiven.

32:1 Blessed. See note on 1:1. BACK TO PSALM 32:1

STUDY NOTE FOR PSALM 32:2 iniquity. Three different words for sin are used in the first two verses to bring out the many aspects of man’s rebellion against God. Paul cites the first two verses of this psalm in Rom. 4:6–8 in describing the grace of God’s forgiveness.

no deceit. With regard to the presence of sin in particular. BACK TO PSALM 32:2

STUDY NOTE FOR PSALM 32:3 when I kept silent. With regard to the confession of sin in particular.

my bones wasted away. The psalmist perceives sin’s consequences in his body. This is not merely poetic language, although sin does not always have immediate physical consequences. BACK TO PSALM 32:3

STUDY NOTE FOR PSALM 32:4 my strength was ... heat. Guilt immobilized and weakened the psalmist. BACK TO PSALM 32:4

STUDY NOTE FOR PSALM 32:5 I acknowledged my sin to you. God’s discipline brought the psalmist to a willingness to confess.

you forgave. 1 John 1:9 says, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” BACK TO PSALM 32:5

STUDY NOTE FOR PSALM 32:6–11 These verses provide instruction for avoiding deep water.

32:6 Therefore. Based on his experience, the psalmist will now teach others to learn from his mistakes.

godly. Or “saints”; see 31:23 note.

great waters. Elsewhere translated “many waters.” See notes on 18:4, 16; 29:3, 10; 46:2; 69:1, 2; 144:7. Here the phrase carries overtones of hostile waters (see 29:3 note). BACK TO PSALM 32:6

STUDY NOTE FOR PSALM 32:8 I will instruct you. Using language found in wisdom sections of the OT (e.g., Ps. 1 and Prov. 1–9), God promises to direct the psalmist in the way of the covenant, in the way of righteousness. BACK TO PSALM 32:8

STUDY NOTE FOR PSALM 32:9 like a horse. Horses and mules do the will of their masters only under compulsion (Prov. 26:3). The righteous should obey out of love and gratitude to their God. BACK TO PSALM 32:9

STUDY NOTE FOR PSALM 32:11 glad ... rejoice ... joy. All can be experienced through the confession of sin. BACK TO PSALM 32:11

STUDY NOTES FOR PSALM 33

STUDY NOTE FOR Ps. 33 There are twenty-two verses in the psalm, the same as the number of letters in the Hebrew alphabet, so it could be called a modified acrostic (Introduction to Hebrew Poetry). The lack of a title and the repetition of vocabulary in 32:11 and 33:1 tie the two psalms together. Ps. 33 is a hymn of praise in response to the call to praise in 32:11.

33:1–3 A call to praise.

33:1–3 Shout ... Praise ... Give thanks ... make melody ... Sing ... play skillfully. As is typical of the hymn, this psalm starts with an extended invitation to praise God. BACK TO PSALM 33:1

STUDY NOTE FOR PSALM 33:3 new song. Often such “new” songs are found in contexts of victorious war and can be seen as shouts of victory. Cf. Pss. 96; 98; 144; 149; Is. 42:10; Rev. 5:9; 14:3). BACK TO PSALM 33:3

STUDY NOTE FOR PSALM 33:4, 5 Offers praise for who God is.

For. The content of praise in a hymn is often signaled by the word “for.”

upright ... faithfulness ... righteousness ... justice ... steadfast love. Since all these terms characterize God, they also characterize His word and His works, a number of which are enumerated in the verses that follow. BACK TO PSALM 33:4, 5

STUDY NOTE FOR PSALM 33:6–9 Offers praise for what God has done in His work of creation.

33:6 By the word. God’s first work, creation, was carried out by His word, so His word is not only “upright” (v. 4) but also powerful.

all their host. Lit. “hosts.” May refer not merely to the innumerable stars of heaven but also to the angelic armies. BACK TO PSALM 33:6

STUDY NOTE FOR PSALM 33:7 waters of the sea. The Creator is pictured poetically as exercising command over the waters of chaos (18:16 note). There may also be a poetical allusion to the song of Moses and Israel at the Red Sea (Ex. 15). BACK TO PSALM 33:7

STUDY NOTE FOR PSALM 33:8 fear the LORD. To know, revere, and obey Him. BACK TO PSALM 33:8

STUDY NOTE FOR PSALM 33:10–12 Offers praise for God’s counsel.

33:10 nations. Godless nations who seek their own will and not God’s. BACK TO PSALM 33:10

STUDY NOTE FOR PSALM 33:11 The counsel of the LORD stands forever. Elsewhere the underlying Hebrew phrase is translated “purpose of the LORD” or “plan of the LORD” (cf. Is. 19:17; Jer. 49:20; 50:45). Nothing can subvert God’s purposes. He is in absolute control of history. BACK TO PSALM 33:11

STUDY NOTE FOR PSALM 33:12 Blessed. See note on 1:1.

the people whom he has chosen. God is the one who initiated the relationship with Israel, the nation He chose (Deut. 7:7–11). BACK TO PSALM 33:12

STUDY NOTE FOR PSALM 33:13–19 Offers praise for God’s watchful eye.

33:13 looks down from heaven. Elsewhere in the Psalms, God looks down from heaven to have compassion on His people (80:14; 102:19; cf. Lam. 3:50). BACK TO PSALM 33:13

STUDY NOTE FOR PSALM 33:15 Teaches that God not only sees all but also forms the hearts of all. BACK TO PSALM 33:15

STUDY NOTE FOR PSALM 33:18 eye of the LORD. When the Lord looks down from heaven, He is not looking to find those who are strong (v. 16) but to watch over those who fear Him and hope in Him. BACK TO PSALM 33:18

STUDY NOTE FOR PSALM 33:20–22 The response to praise: hope. BACK TO PSALM 33:20

STUDY NOTE FOR PSALM 33:22 hope. Since God looks down with care on those who hope in Him (v. 18), believers wait for Him (v. 20) and trust in Him (v. 21). BACK TO PSALM 33:22

STUDY NOTES FOR PSALM 34

STUDY NOTE FOR Ps. 34 The psalm has a historical title (see below), but the verses themselves are written in a general style, lending the poem to use by different people in different situations. The psalm is an acrostic (Introduction: Characteristics and Themes), although there is no line for the sixth Hebrew letter (waw), and the line for the seventeenth letter is out of order, coming last and starting a Hebrew word for “redeem,” the word that brings the acrostic Ps. 25 to a close (v. 22). Like Ps. 32, Ps. 34 has characteristics of a thanksgiving psalm (vv. 1–7) and a wisdom psalm (vv. 8–22).

34:title See 1 Sam. 21:10–15 for the historical situation of the title. Abimelech is probably a royal title for the king of the Philistines, not the proper name of the king (Achish, in the time of Samuel).

34:1–7 Expresses thanksgiving for deliverance from trouble. BACK TO PSALM 34:1

STUDY NOTE FOR PSALM 34:2 boast in the LORD. While boasting in oneself is the height of pride and godlessness (Rom. 1:30), boasting in God is right (Jer. 9:24; 2 Cor. 10:17). BACK TO PSALM 34:2

STUDY NOTE FOR PSALM 34:3 his name. God’s reputation. The congregation is exhorted to witness to God’s great acts in history and in their lives. BACK TO PSALM 34:3

STUDY NOTE FOR PSALM 34:4 he answered me. One of the most frequent themes of the psalms is stated boldly: God hears and answers the prayers of His people. BACK TO PSALM 34:4

STUDY NOTE FOR PSALM 34:5 are radiant. They reflect the Lord’s shining upon them (31:16 note). Radiance reflects the joy of God’s revealed presence, while the sense of God’s withdrawal brings the darkness of shame. BACK TO PSALM 34:5

STUDY NOTE FOR PSALM 34:6 This poor man. The psalmist, who had no power to save himself. BACK TO PSALM 34:6

STUDY NOTE FOR PSALM 34:7 angel of the LORD. One of God’s heavenly hosts.

those who fear him. Those who know, revere, and obey Him. Gehazi learned the truth of this verse when Elisha prayed for his eyes to be opened and showed him the army of the Lord (2 Kin. 6:8–23). BACK TO PSALM 34:7

STUDY NOTE FOR PSALM 34:8–22 Provides instruction for fearing the Lord.

34:8 taste. The psalmist describes his personal experience of God’s goodness. After tasting God’s goodness in Christ, Peter alludes to this passage (1 Pet. 2:3). BACK TO PSALM 34:8

STUDY NOTE FOR PSALM 34:10 young lions. The strong and ruthless do not always get what they want, but God’s people lack nothing that is good for them.

lack no. See 23:1. See also Deut. 8:9; Prov. 28:27. BACK TO PSALM 34:10

STUDY NOTE FOR PSALM 34:11 children, listen. Lit. “sons, listen.” A common and poetic form of address in the Wisdom Literature (e.g., Prov. 5:7; 7:24; 8:32). BACK TO PSALM 34:11

STUDY NOTE FOR PSALM 34:12 see good. An expression that has the idea of experiencing joy and pleasure in life; see 4:6; 106:5; also Job 7:7; 9:25. See also Eccl. 2:1, 24; 3:13; 5:18, where the expression is translated “find enjoyment” or the like. BACK TO PSALM 34:12

STUDY NOTE FOR PSALM 34:17 delivers them out of all their troubles. As he had done for the psalmist (v. 6). BACK TO PSALM 34:17

STUDY NOTE FOR PSALM 34:20 not one ... is broken. John 19:36 applies this verse to Christ, the only perfect, righteous man. BACK TO PSALM 34:20

STUDY NOTE FOR PSALM 34:22 none ... will be condemned. See Rom. 8:1. BACK TO PSALM 34:22

STUDY NOTES FOR PSALM 35

STUDY NOTE FOR Ps. 35 A lament by one whose life is threatened. The psalm uses powerful imagery to express the agony of false accusation. The psalm has three strophes (Introduction to Hebrew Poetry), each of which ends with praise: call for help (vv. 1–10), cry of the soul (vv. 11–18), and call for justice (vv. 19–28).

35:1 Contend. A legal term that means “bring a case against someone.” Such language runs through the psalm (vv. 11–16, 23, 24), as David commits his case to God.

fight. The psalmist calls upon the Lord to wage war in his behalf. BACK TO PSALM 35:1

STUDY NOTE FOR PSALM 35:2 rise. A request that occurs in many of the psalms in the setting of warfare (cf. 3:7; 7:6; 12:5). BACK TO PSALM 35:2

STUDY NOTE FOR PSALM 35:3 your salvation. In the particular context, this phrase indicates victory in battle. BACK TO PSALM 35:3

STUDY NOTE FOR PSALM 35:5 like chaff. Easily scattered and unable to stand. See 1:4. BACK TO PSALM 35:5

STUDY NOTE FOR PSALM 35:7 without cause. The Lord’s righteous servant has done no evil to his enemies. BACK TO PSALM 35:7

STUDY NOTE FOR PSALM 35:8 Let destruction come upon him. The enemies’ evil intentions turn back on them. Their evil becomes their judgment, a frequent theme in the Prophets and Wisdom Literature. If they dig a pit for someone, they will fall into it themselves. See 7:14–16; 34:21. BACK TO PSALM 35:8

STUDY NOTE FOR PSALM 35:10 who is like you. Cf. Ex. 15:11, in another divine warrior psalm. Verses 9, 10 anticipate the sure victory of God. BACK TO PSALM 35:10

STUDY NOTE FOR PSALM 35:11 Malicious witnesses. The law condemns circulating false reports (Ex. 23:1). “Malicious” indicates the cruelty of such witnesses who want to harm the defendant. BACK TO PSALM 35:11

STUDY NOTE FOR PSALM 35:12 evil for good. The height of injustice; cf. 38:20; 109:5; also Gen. 44:4; 1 Sam. 25:21; Prov. 17:13. BACK TO PSALM 35:12

STUDY NOTE FOR PSALM 35:13, 14 The psalmist did no evil to those who now attack him; he actively and sacrificially pursued their well-being. BACK TO PSALM 35:13, 14

STUDY NOTE FOR PSALM 35:18 the great congregation. Similarly, 68:26 says, “Bless God in the great congregation.” See also 22:22; 26:12. BACK TO PSALM 35:18

STUDY NOTE FOR PSALM 35:19–28 These verses are a call for justice.

35:19 wink the eye. Taunting the psalmist. BACK TO PSALM 35:19

STUDY NOTE FOR PSALM 35:20 do not speak peace. A technical term in ancient treaties. They are breaking their covenant agreement. BACK TO PSALM 35:20

STUDY NOTE FOR PSALM 35:27 Great is the LORD. A standard affirmation in worship (40:16; 48:1, 7; 96:4; 145:3). BACK TO PSALM 35:27

STUDY NOTE FOR PSALM 35:28 my tongue shall tell. The deliverance has not yet come, but the psalmist is singing praises to God. BACK TO PSALM 35:28

STUDY NOTES FOR PSALM 36

STUDY NOTE FOR Ps. 36 The psalm is a meditation on and prayer for the steadfast love of God (vv. 5, 7, 10). It has three strophes (Introduction to Hebrew Poetry): a reflection of the attitudes and actions of the wicked (vv. 1–4), a meditation on the Lord’s steadfast love (vv. 5–9), and a prayer for the Lord’s steadfast love (vv. 10–12).

36:1–4 These verses are a reflection of the attitudes and actions of the wicked

36:1 no fear of God. The psalmist identifies the root of all evil, just as Prov. 1:7 cites the fear of God as the beginning of all knowledge. The fear of God that springs from faith is a special response to revelation, the reverential awe that recognizes total dependence upon the Lord. In the absence of reverence, a different type of fear of the Lord will be experienced, namely, dread. BACK TO PSALM 36:1

STUDY NOTE FOR PSALM 36:3 trouble ... wisely. Wisdom has an ethical side: to be wise is to do good. BACK TO PSALM 36:3

STUDY NOTE FOR PSALM 36:4 on his bed. Wickedness is a full-time occupation. Even at night, when they should be praying before sleep, wicked people plot and scheme. BACK TO PSALM 36:4

STUDY NOTE FOR PSALM 36:5–9 These verses are a meditation on the Lord’s steadfast love.

36:5 steadfast love. A special word in Hebrew, signifying the loving devotion in which God binds Himself to His people. It indicates His lovingkindness toward those with whom He is in covenant relationship. This word recurs throughout Psalms, showing that it is a book of covenantal prayers. BACK TO PSALM 36:5

STUDY NOTE FOR PSALM 36:6 mountains ... great deep. That is, very high and very low. “Mountains of God” is a way of expressing the superlative: highest mountains. BACK TO PSALM 36:6

STUDY NOTE FOR PSALM 36:7 wings. This seems to refer to the wings of the cherubim of God’s throne, as represented by the beings depicted as covering the ark of the covenant with their wings (Ex. 25:10–22). Otherwise, God is perceived as the protector of His people, like a mother bird who protects her young brood (cf. Ruth 2:12). BACK TO PSALM 36:7

STUDY NOTE FOR PSALM 36:8 feast on the abundance. The psalmist pictures God as a rich and generous host.

river of your delights. The word for “delights” is a play on the word for Eden. BACK TO PSALM 36:8

STUDY NOTE FOR PSALM 36:9 fountain of life. God is the source of all life. The doctrine of eternal life is more fully revealed in the NT (e.g., Matt. 22:31, 32; Luke 23:42, 43; John 3:16; Rev. 21:3–7; 22:3–5). See theological note “The Last Resurrection” on p. 2040. BACK TO PSALM 36:9

STUDY NOTE FOR PSALM 36:10–12 These verses are a prayer for Lord’s steadfast love.

36:10 continue. Lit. “drag” and then “extend in time.” See Jer. 31:3. BACK TO PSALM 36:10

STUDY NOTES FOR PSALM 37

STUDY NOTE FOR Ps. 37 An instructional poem from the wisdom tradition and acrostic (Introduction: Characteristics and Themes), written primarily in couplets.

37:1 Fret not. Seeing the wicked prosper and not the righteous might lead one to fret, especially in light of the promises of passages such as Ps. 1. This psalm shows that the righteous must wait until the new heavens and earth for the promises made to them to be fully realized. Until then, many wicked people will enjoy outward prosperity. Even though righteous people are often blessed on this side of glory, there will be times when prosperity is not forthcoming and they will have to wait upon the Lord (v. 7). BACK TO PSALM 37:1

STUDY NOTE FOR PSALM 37:2 grass. The metaphor is apt. In Israel the grass comes up and flourishes in the winter, but in the summer it is withered by the sun. BACK TO PSALM 37:2

STUDY NOTE FOR PSALM 37:3 Trust. The prosperity of the wicked calls us to walk by faith and not by sight. BACK TO PSALM 37:3

STUDY NOTE FOR PSALM 37:8 anger. Perhaps against God or evildoers.

tends only to evil. Anger is a dangerous force (James 1:20). BACK TO PSALM 37:8

STUDY NOTE FOR PSALM 37:9 cut off. A technical term meaning “to be exiled,” “to be excommunicated from society,” or even “to be executed” (Gen. 17:14; Lev. 17:14). BACK TO PSALM 37:9

STUDY NOTE FOR PSALM 37:10 just a little while. The wicked may prosper in the short run but not in the long run. See v. 34. BACK TO PSALM 37:10

STUDY NOTE FOR PSALM 37:11 the meek shall inherit the land. Land and its cultivation form the basis of physical life. This verse is used in Matt. 5:5. BACK TO PSALM 37:11

STUDY NOTE FOR PSALM 37:13 the LORD laughs at the wicked. See 2:4. Vivid human language describes the folly of rebellion against the Almighty. God is not threatened, nor is His judgment avoided. BACK TO PSALM 37:13

STUDY NOTE FOR PSALM 37:15 their sword shall enter their own heart. The consequences of sin are frequently the result of its outworking. See 7:14–16; 34:21; 35:8. BACK TO PSALM 37:15

STUDY NOTE FOR PSALM 37:21 borrows but does not pay back. The wicked break the eighth commandment, against stealing, by not repaying their debts. The righteous pay their debts and give money generously. Those who give mercifully to God’s cause prosper at last. BACK TO PSALM 37:21

STUDY NOTE FOR PSALM 37:24 fall. The wise man is not perfect—he may fall in the way—but God guides and protects him even when he sins and encounters obstacles (cf. Prov. 24:16). BACK TO PSALM 37:24

STUDY NOTE FOR PSALM 37:25, 26 Confirming the truth of v. 24, the psalmist draws on the experience of his long life to assure the upright that God will abandon neither them nor their children. The righteous are known by their deeds of mercy and generosity. BACK TO PSALM 37:25, 26

STUDY NOTE FOR PSALM 37:30, 31 Governed inwardly by God’s law, both the speech and the actions of the righteous person are wise and just. In Hebrew, “heart” is the normal way of referring to the inner principle that governs outward performance (Prov. 4:23). BACK TO PSALM 37:30, 31

STUDY NOTE FOR PSALM 37:33 brought to trial. The Lord will not allow the accusations of the wicked to destroy those He deems righteous. At His bar of justice God will pronounce them innocent. BACK TO PSALM 37:33

STUDY NOTE FOR PSALM 37:35 green laurel tree. It commonly happens that the wicked prosper in the business of this world (Luke 16:8). They should be mourned, not envied, since their temporary success is but a prelude to eternal loss. BACK TO PSALM 37:35

STUDY NOTE FOR PSALM 37:37 future. Or “posterity.” Either the individual’s later life or his children are meant here, but in the ultimate sense this promise speaks of the eternal peace enjoyed in God’s presence. BACK TO PSALM 37:37

STUDY NOTES FOR PSALM 38

STUDY NOTE FOR Ps. 38 In this lament the psalmist suffers physically, mentally, and spiritually under the discipline of God (v. 1) as a result of his sin (vv. 2–10) and at the hands of friends and enemies (vv. 11–20), so he turns to the Lord for help (vv. 21, 22).

38:1 rebuke ... discipline. The psalmist is aware that his suffering is the discipline of God. BACK TO PSALM 38:1

STUDY NOTE FOR PSALM 38:2–10 These verses show that the psalmist suffers as a result of his own sin.

38:2 your arrows. God usually fights for the psalmist and against the enemy (Ps. 18:14), but here is a quite different case. The psalmist confesses the sin that has brought God’s anger upon him. BACK TO PSALM 38:2

STUDY NOTE FOR PSALM 38:3 because of your indignation ... because of my sin. These two phrases are parallel and show a dual (divine and human) reason for the psalmist’s illness.

no health. The psalmist’s sin had serious effects on his health. In some cases sin and guilt are the cause of illness, but sickness is not always the result of sins committed by the person who suffers (book of Job; John 9:1–12). BACK TO PSALM 38:3

STUDY NOTE FOR PSALM 38:5 wounds. Implies some kind of physical abuse by others. The symptoms cannot all be related to a specific disease or condition. It has been suggested that the symptoms are actually a catalog of distresses experienced over a period of time. BACK TO PSALM 38:5

STUDY NOTE FOR PSALM 38:10 light of my eyes ... has gone. Ill health can be seen in the eyes; see 13:3. BACK TO PSALM 38:10

STUDY NOTE FOR PSALM 38:11–20 These verses show the psalmist suffering at the hands of friends and enemies.

38:11 My friends ... stand aloof. Friends are of no help to the psalmist because they are afraid or repulsed by the intensity of his suffering. Here, as elsewhere in the psalm, we are reminded of Job’s experience (v. 3). BACK TO PSALM 38:11

STUDY NOTE FOR PSALM 38:12 lay their snares. While friends stay away, his enemies draw near to hurry his downfall. BACK TO PSALM 38:12

STUDY NOTE FOR PSALM 38:13 deaf man ... mute. The psalmist is unable to do anything to help himself. BACK TO PSALM 38:13

STUDY NOTE FOR PSALM 38:15 for you ... I wait. This verse strikes the most positive note of confidence in the psalm. BACK TO PSALM 38:15

STUDY NOTE FOR PSALM 38:16 let them not rejoice over me. He mentions to God the shame he will suffer when the enemy rejoices at the downfall of one of God’s children; see 3:4. BACK TO PSALM 38:16

STUDY NOTE FOR PSALM 38:21, 22 These verses show the psalmist turning to the Lord for help.

38:21 my God. The psalmist still feels personally related to God in spite of his ordeal. BACK TO PSALM 38:21, 22

STUDY NOTES FOR PSALM 39

STUDY NOTE FOR Ps. 39 This lament is more personal and autobiographical than most. The author seems to have been an older, reflective person, like the writer of Ecclesiastes. His anger (vv. 2, 3) is not unlike Job’s. Numerous links between Pss. 38 and 39 invite us to read Ps. 39 as an added perspective on the struggles endured in Ps. 38. There are three strophes (Introduction to Hebrew Poetry): the inner turmoil of a silent sufferer (vv. 1–3), a despairing reflection on human existence (vv. 4–6), and a prayer (vv. 7–13).

39:1–3 These verses express the inner turmoil of a silent sufferer.

39:1 not sin with my tongue. The psalmist may have been questioning the prosperity of the wicked and fearing that if he spoke in his anger and frustration, he might say something offensive to God.

muzzle. He desires to speak out and has to force himself to be quiet. BACK TO PSALM 39:1

STUDY NOTE FOR PSALM 39:2 my distress. The psalmist repressed his feelings but could not do away with them. Finally, he spoke. BACK TO PSALM 39:2

STUDY NOTE FOR PSALM 39:4–6 These verses are a despairing reflection on human existence.

39:4 measure of my days. Their short, hard lives tempted the faithful as they compared them to the prosperity of the wicked and questioned God’s wisdom and justice. See note on 88:5. BACK TO PSALM 39:4

STUDY NOTE FOR PSALM 39:6 for nothing. The same Hebrew word is translated “mere breath” in v. 5. The sentiment is similar to that found in Ecclesiastes 5:8–20. BACK TO PSALM 39:6

STUDY NOTE FOR PSALM 39:7–13 These verses are a prayer. BACK TO PSALM 39:7

STUDY NOTE FOR PSALM 39:8 my transgressions. In the context of 38:4, 18, it seems that the psalmist’s sin is at least part of the underlying cause of his suffering. BACK TO PSALM 39:8

STUDY NOTE FOR PSALM 39:10 your stroke. This could be sickness, but it could include depression and other setbacks in life. BACK TO PSALM 39:10

STUDY NOTE FOR PSALM 39:12 The psalmist has passed from anger to weeping. The strong emotion of the psalm makes its final prayer especially vivid. BACK TO PSALM 39:12

STUDY NOTE FOR PSALM 39:13 smile again, before I depart. There is almost a despairing hope at the end of the psalm. BACK TO PSALM 39:13

STUDY NOTES FOR PSALM 40

STUDY NOTE FOR Ps. 40 This psalm has two sections: thanksgiving (vv. 1–10) and lamentation (vv. 11–17). God has answered an earlier prayer of the psalmist, but he still has problems to bring before God. He looks to God in a new time of crisis.

40:1–10 These verses are thanksgiving. BACK TO PSALM 40:1

STUDY NOTE FOR PSALM 40:2 pit of destruction ... rock. A miry pit is contrasted with the sure footing of a rock. Sheol, the grave, is often pictured as a pit (6:5; 30:3 and notes). Perhaps the psalmist was ill and threatened with death; or, since the psalm is probably royal, he may have felt the threat of death in battle. BACK TO PSALM 40:2

STUDY NOTE FOR PSALM 40:3 new song. See note on 33:3. BACK TO PSALM 40:3

STUDY NOTE FOR PSALM 40:4 Blessed. See note on 1:1.

proud. A rare word used of Egypt in 87:4 and there simply translated “Rahab.” Here it probably refers to the idols of the surrounding nations. BACK TO PSALM 40:4

STUDY NOTE FOR PSALM 40:6 you have not delighted. The psalmist knows that the animal sacrifices of the OT were mandated by God. But if they were offered without genuine repentance and faith, God did not want them.

you have given me an open ear. This difficult phrase may be idiomatic. The Hebrew more literally translated is “ears you have dug for me” (text note), which would mean that God gave the psalmist ears to hear and obey. The phrase is important because it is cited in Heb. 10:5–7. Hebrews uses the Septuagint translation, “a body have you prepared for me.” The meaning is the same; the ears are to the body as the part to the whole. The obedience of Jesus in the body is to offer Himself once and for all, replacing the animal sacrifices of the OT. BACK TO PSALM 40:6

STUDY NOTE FOR PSALM 40:7 in the scroll of the book it is written of me. The reference may refer to the commandment recorded for kings in Deut. 17. BACK TO PSALM 40:7

STUDY NOTE FOR PSALM 40:8 I delight to do your will. This verse comes to the heart of the matter. The psalmist offers what God requires—heartfelt obedience. BACK TO PSALM 40:8

STUDY NOTE FOR PSALM 40:9 great congregation. See 22:25 and 35:18. BACK TO PSALM 40:9

STUDY NOTE FOR PSALM 40:11–17 These verses are lamentation. BACK TO PSALM 40:11

STUDY NOTE FOR PSALM 40:12 evils ... iniquities. The psalmist identifies the source of his troubles as both external (enemies seeking to thwart him; cf. 38:11–20) and internal (his own sin; cf. 38:4, 18; 39:10). BACK TO PSALM 40:12

STUDY NOTE FOR PSALM 40:13–17 These verses are nearly identical to Ps. 70.

40:13 make haste ... to help. In his desperate plight, the psalmist boldly asks the Lord to come to his rescue. BACK TO PSALM 40:13

STUDY NOTE FOR PSALM 40:14 be turned back and brought to dishonor. He wants the Lord to turn the tables on the enemy. They seek the psalmist’s ruin and his life; he asks God to ruin them. BACK TO PSALM 40:14

STUDY NOTE FOR PSALM 40:16 Great is the LORD. See note on 35:27. BACK TO PSALM 40:16

STUDY NOTE FOR PSALM 40:17 poor and needy. See note on 9:18. BACK TO PSALM 40:17

STUDY NOTES FOR PSALM 41

STUDY NOTE FOR Ps. 41 The psalm has three strophes (Introduction to Hebrew Poetry) and a concluding doxology: instructions for receiving care (vv. 1–3), recounting of a past prayer for healing (vv. 4–10), and confidence in God’s pleasure (vv. 11, 12). A doxology serves to conclude Book 1 (v. 13; Introduction: Characteristics and Themes).

41:1–3 These verses give instructions for receiving care.

41:1 Blessed. See note on 1:1.

considers the poor. Understands or empathizes with those who are helpless and unable to take care of themselves. The psalmist is in this condition due to his debilitating sickness. Accordingly, the first three verses here may have been spoken to him by another person, perhaps a priest.

the LORD delivers him. Those strong in self-confidence do not turn to the Lord, because they think they have no need for Him. Those not so deluded, realizing their weakness, have nowhere else to turn. BACK TO PSALM 41:1

STUDY NOTE FOR PSALM 41:2 in the land. The Lord preserves the life of His people, but He will also prosper them in the land. This applies the promise of the land found in the Abrahamic covenant (Gen. 12:1–3). BACK TO PSALM 41:2

STUDY NOTE FOR PSALM 41:4–10 These verses are a recounting of a past prayer for healing. BACK TO PSALM 41:4

STUDY NOTE FOR PSALM 41:6 he utters empty words. The psalmist’s enemies visited him while he was ill, speaking words of comfort, but afterward spreading malicious lies about him. BACK TO PSALM 41:6

STUDY NOTE FOR PSALM 41:9 lifted his heel. For this idiom see Gen. 25:19–26, where the noun “heel” is connected with the verb “to deceive.” The point is that the psalmist’s close friend has betrayed him in his moment of need. He is abandoned by everyone. Jesus applied this verse specifically to Judas Iscariot (John 13:18). BACK TO PSALM 41:9

STUDY NOTE FOR PSALM 41:11, 12 These verses express confidence in God’s pleasure. BACK TO PSALM 41:11, 12

STUDY NOTE FOR PSALM 41:13 A doxology that concludes Book 1 (Introduction: Characteristics and Themes). The doxology in all likelihood is an independent poem.

Blessed be. God is blessed in response to all the blessings he has granted in Pss. 1–41. BACK TO PSALM 41:13

STUDY NOTES FOR PSALM 42

STUDY NOTE FOR Ps. 42 This psalm and Ps. 43 are actually parts of a single psalm. A number of early Hebrew manuscripts put them together, and a common refrain unites them (42:5, 11; 43:5). Ps. 43 is without a title in a part of the Psalter where almost every psalm is titled. The two psalms are a single lament in three parts, each concluding with the same refrain (42:1–5, 6–11; Ps. 43:5). For some reason the psalmist is forced to be separated from Jerusalem, the place God has chosen to make His throne. His distance from the Lord and the presence of his enemies cause him to cry out to the Lord for help. Ps. 42:1 contains the primary theme of the psalm: longing for God. There are three strophes (Introduction to Hebrew Poetry): longing expressed as thirst (42:1–5), longing expressed in discouragement (42:6–11), and longing expressed in prayer (43:1–5).

42:1–5 Longing expressed as thirst.

42:1 As a deer pants for flowing streams. A powerful description of deep desire for God’s presence. BACK TO PSALM 42:1

STUDY NOTE FOR PSALM 42:2 appear before God. Due to Jesus’ redemptive work on the cross, the Christian has ready access to the Lord in prayer. The psalmist suffers because he is separated from the temple, the place God specifically set apart for worship during the period between David and Jesus. The psalmist desires to return to the temple and the assurance of God’s life-giving presence. BACK TO PSALM 42:2

STUDY NOTE FOR PSALM 42:4 I remember. During this time of depression and separation from God, the psalmist recalls the past when his relationship with God was good and he rejoiced in participating in the worship processions in Jerusalem. The Songs of Ascents (Pss. 120–34) were sung at these celebrations. BACK TO PSALM 42:4

STUDY NOTE FOR PSALM 42:5 Why are you cast down, O my soul. This verse occurs twice more as a refrain (v. 11 and 43:5). In dialogue with himself, the psalmist takes fresh hold on God.

Hope in God. There is no other source of ultimate hope. BACK TO PSALM 42:5

STUDY NOTE FOR PSALM 42:6–11 Longing expressed in discouragement.

42:6 I remember you. Ps. 77 is another lament where the remembrance of God’s grace provides a bulwark against depression in the present.

land of Jordan ... Hermon ... Mizar. Hermon is the mountain range at the far north of Israel’s boundaries, near the source of the Jordan River. Mizar is of unknown location. BACK TO PSALM 42:6

STUDY NOTE FOR PSALM 42:7 have gone over me. The overwhelming waters of chaos are a well-known image of despair and trouble in the Bible. Cf. 18:4; 32:6; 46:2, 3; 69:1, 2; 114:3. BACK TO PSALM 42:7

STUDY NOTE FOR PSALM 42:8 steadfast love. Specifically, God’s lovingkindness toward those in covenant with Him, who acknowledge His rule over them, and to whom He has given promises. BACK TO PSALM 42:8

STUDY NOTE FOR PSALM 42:11 Why are you cast down. See note on 42:5.

Hope in God. There is no other source of ultimate hope. See note on 42:5. BACK TO PSALM 42:11

STUDY NOTES FOR PSALM 43

STUDY NOTE FOR Ps. 43 See introduction to Ps. 42.

43:1–5 Longing expressed in prayer.

43:1 Vindicate me ... defend my cause. Technical legal terms that give the psalm a judicial setting.

ungodly. Lit. those who are without covenant lovingkindness. These are nations or people who do not enjoy a covenant relationship with God, who do not honor His laws, and therefore do not share in His covenant promises. BACK TO PSALM 43:1

STUDY NOTE FOR PSALM 43:3 your holy hill. Mount Zion in Jerusalem, where the temple was located. God’s firm mountain is to be contrasted with the turbulent waters of chaos (46:2, 3). BACK TO PSALM 43:3

STUDY NOTE FOR PSALM 43:5 Why are you cast down. See note on 42:5.

Hope in God. There is no other source of ultimate hope. See note on 42:5. BACK TO PSALM 43:5

STUDY NOTES FOR PSALM 44

STUDY NOTE FOR Ps. 44 In this psalm, an alternation between “I” and “we” suggests that the psalmist is the king of Israel. Psalm 44 is one of the darker laments and can be divided into three strophes (Introduction to Hebrew Poetry) that move from past to future: past victories through faith in God (vv. 1–8), present defeats in spite of faithfulness to God (vv. 9–22), and future salvation through the unfailing love of God (vv. 23–26).

44:1–8 Past victories through faith in God.

44:1 deeds you performed in their days. Memory plays a key role in the psalms (Ps. 77). When in distress, it brings healing to remember God’s gracious acts in the past. In this psalm, however, past deliverance throws a question mark over the present. Why doesn’t God work now as He did for our fathers in the past? BACK TO PSALM 44:1

STUDY NOTE FOR PSALM 44:2 them you planted. The reference is to the conquest and settlement of the land as recorded in the book of Joshua. BACK TO PSALM 44:2

STUDY NOTE FOR PSALM 44:3 your right hand. Israel did not take possession of the land by might or strategy but through God’s power. God fought for them like a warrior in their midst (Deut. 7; Josh. 6). BACK TO PSALM 44:3

STUDY NOTE FOR PSALM 44:4 Jacob. Another name for Israel. BACK TO PSALM 44:4

STUDY NOTE FOR PSALM 44:6 nor can my sword save me. Although God’s people use God-given resources, they must not trust in them. BACK TO PSALM 44:6

STUDY NOTE FOR PSALM 44:9–22 Present defeats in spite of faithfulness to God.

44:9 rejected us ... disgraced us. God was with Israel at Jericho, but now He does not bless the army with His leadership. This resulted in their easy defeat. BACK TO PSALM 44:9

STUDY NOTE FOR PSALM 44:12 sold your people for a trifle. These bold words form a striking example of the honesty of the psalmist’s approach to God in prayer. BACK TO PSALM 44:12

STUDY NOTE FOR PSALM 44:17 we have not been false to your covenant. Unlike the troubles in Pss. 38 and 39, those in this psalm are not owing to sin. BACK TO PSALM 44:17

STUDY NOTE FOR PSALM 44:19 shadow of death. Normally reserved for God’s enemies (Nah. 1:8). BACK TO PSALM 44:19

STUDY NOTE FOR PSALM 44:22 for your sake. The world seems utterly turned around. The people have not forgotten God, yet they suffer for His sake. Paul quotes this verse in Rom. 8:36. BACK TO PSALM 44:22

STUDY NOTE FOR PSALM 44:23–26 Future salvation through the unfailing love of God.

44:23 Awake. The psalmist prays as if God were asleep and unaware of Israel’s plight. This daring language reflects the writer’s frustration. The usual cry to God before battle is “Arise” (7:6). BACK TO PSALM 44:23

STUDY NOTE FOR PSALM 44:24 hide your face. An image for the absence of God’s favor (see 13:1; 27:9). BACK TO PSALM 44:24

STUDY NOTE FOR PSALM 44:25 our soul is bowed down. For the same idea in different language, see 42:5, 11; 43:5. BACK TO PSALM 44:25

STUDY NOTE FOR PSALM 44:26 for the sake of your steadfast love. Specifically, God’s lovingkindness to those with whom He is in covenantal relationship (e.g., Abraham, Gen. 17:1–9). BACK TO PSALM 44:26

STUDY NOTES FOR PSALM 45

STUDY NOTE FOR Ps. 45 As the title indicates, Ps. 45 is a wedding song. There are no other wedding song examples in the Psalter. The closest parallels are the love poems found in the Song of Solomon. This song is appropriate for a royal wedding and was probably used in many royal weddings throughout the history of Israel. The psalm has four strophes (Introduction to Hebrew Poetry): the introduction (v. 1), the praise of the king (vv. 2–9), the calling of the queen (vv. 10–15), and the conclusion (vv. 16, 17). Since the Davidic kingship reflects God’s ultimate kingship and anticipates Christ as king, the psalm has a second application to Christ, the king and bridegroom, and His bride, the church (Eph. 5:25–32). Ps. 45 is applied to Jesus Christ in Heb. 1:8, 9.

45:1 The poet’s introduction to the wedding song.

45:1 pleasing theme ... the king. The poet is pleased with the privilege of composing a love song for the king’s wedding.

tongue. This word could mean that this psalm and others were composed orally and written down later. BACK TO PSALM 45:1

STUDY NOTE FOR PSALM 45:2–9 These verses praise the king.

45:2 most handsome. The poet takes the bride’s part in extolling the beauty of her husband.

blessed you forever. Reflects the promises of the Davidic covenant in 2 Sam. 7. David would have a descendant on the throne forever, a promise fulfilled in Jesus Christ, who as the Son of David rules from heaven as king. BACK TO PSALM 45:2

STUDY NOTE FOR PSALM 45:3 splendor and majesty. See note on 8:5. BACK TO PSALM 45:3

STUDY NOTE FOR PSALM 45:4 your right hand. The Davidic king was the head of the military forces of Israel, ordained by God to fight for the people. In this role the king reflects God’s glory, since the Lord fought on behalf of Israel. Likewise, Jesus Christ leads the church against demonic forces (Eph. 6:10–20) and will return again to destroy all evil (Rev. 19:11–16). BACK TO PSALM 45:4

STUDY NOTE FOR PSALM 45:6 O God. A clear identification of the divine king, that is, Christ. BACK TO PSALM 45:6

STUDY NOTE FOR PSALM 45:7 anointed you. Davidic kings were anointed at their inauguration (1 Sam. 16:13), which prefigured Christ as the anointed king of glory. BACK TO PSALM 45:7

STUDY NOTE FOR PSALM 45:8 myrrh and aloes and cassia. A description of the king on his wedding day. BACK TO PSALM 45:8

STUDY NOTE FOR PSALM 45:10–15 These verses call the queen to the wedding.

45:10 forget your people. Just as the bride is exhorted to leave her former family, so the Christian forsakes all to be joined to Christ (Gen. 2:24; Matt. 10:37, 38). BACK TO PSALM 45:10

STUDY NOTE FOR PSALM 45:16, 17 These verses are the poet’s conclusion to the wedding song.

45:16 your sons. Though the queen leaves family behind, she gains a new and exalted family in the future. BACK TO PSALM 45:16

45:17 I will cause your name to be remembered ... praise you. An enduring good reputation was a blessing in the ancient world and was promised to the queen. Her name would be remembered through her sons. Similarly, Mary was praised because of her son (Luke 1:42). BACK TO PSALM 45:17

STUDY NOTES FOR PSALM 46

STUDY NOTE FOR Ps. 46 This psalm has some affinities with Pss. 48; 76; 84; 87, which are called “Zion Songs.” Though Zion is not specifically mentioned, it is alluded to in vv. 4, 5. The theme of the psalm is confidence in God in the face of monumental troubles, and the psalm moves from cosmic collapse (vv. 1–3) to political turmoil (vv. 4–7), to divine intervention (vv. 8–11). Martin Luther was moved by this psalm to write the famous hymn “A Mighty Fortress Is Our God.”

46:1–3 Teaches God’s people not to fear, even if the world collapses. BACK TO PSALM 46:1

STUDY NOTE FOR PSALM 46:2 mountains ... sea. A violent earthquake is described; there may be ancient Near Eastern portrayals of cosmic violence employed here. God overcomes the sea to accomplish His purposes (cf. 18; 74; 77; Nah. 1). BACK TO PSALM 46:2

STUDY NOTE FOR PSALM 46:4–7 These verses shift the focus from cosmic collapse to political turmoil.

46:4 river. Jerusalem has no literal river. There was a river in Eden (Gen. 2:10), and there will be a “river ... of life” in the New Jerusalem (Rev. 22:1, 2). The “river” in Ps. 46:4 is explained in v. 5: “God is in the midst of her.” Similarly, John 7:38, 39 connects the “rivers of living water” with the Spirit of God.

holy habitation. As the Israelites looked to the temple, they felt secure in the symbol of God’s protection. Later in their history the people regarded the temple as a kind of idol that would save them from the Babylonians (Jer. 7). In this psalm, however, their trust is faithful and obedient, prefiguring the security enjoyed by God’s people in the eternal city that is to come (Rev. 22:3). BACK TO PSALM 46:4

STUDY NOTE FOR PSALM 46:5 she shall not be moved. Ancient Jerusalem indeed fell to the Babylonians in 586 B.C. The New Jerusalem will stand “forever and ever” (Rev. 22:5).

when morning dawns. In ancient military campaigns, fighting commenced at first light. God’s help will not be slow. BACK TO PSALM 46:5

STUDY NOTE FOR PSALM 46:6 earth melts. At the voice of God the tumult of the rebellious is stilled forever. BACK TO PSALM 46:6

STUDY NOTE FOR PSALM 46:7 with us. The refrain (again in v. 11) reflects the consolation of God’s people enjoying His protection. BACK TO PSALM 46:7

STUDY NOTE FOR PSALM 46:8–11 A call to rest in and hope for divine intervention. BACK TO PSALM 46:8

STUDY NOTE FOR PSALM 46:10 Be still. In the true knowledge of God and His deliverance there is peace, in contrast with the troubled “nations” (v. 6). BACK TO PSALM 46:10

STUDY NOTES FOR PSALM 47

STUDY NOTE FOR Ps. 47 Along with Pss. 93; 95–99, this psalm can be classified as a kingship psalm. The image of God’s enthronement is at the heart of the psalm. The occasion is a great military victory, and God is king not only of Israel but also of the universe. The psalm has two strophes (Introduction to Hebrew Poetry): praise for the king who has conquered (vv. 1–5) and praise for the king who has begun to reign (vv. 6–9). This prayer also properly celebrates the ascension and rule of Jesus Christ. Jesus is both king and warrior (Luke 19:38; 23:38; John 1:49).

47:1–5 These verses offer praise for the king who has conquered.

47:1 all peoples. Since God is king of all the earth, not just of Israel, all the nations are called to join in the praise. BACK TO PSALM 47:1

STUDY NOTE FOR PSALM 47:2 great king over all the earth. The lack in the Hebrew text of a definite article preceding “great king” does not indicate that God is “a” great king among other great kings. The point is that God is the “great king” (see 48:2), the absolute suzerain over all the earth (v. 7). BACK TO PSALM 47:2

STUDY NOTE FOR PSALM 47:3 He subdued peoples. God won innumerable victories for His people throughout their history, beginning with the great victory at the Red Sea (Ex. 15). Here the particular reference is to the conquest of Canaan in the days of Joshua. BACK TO PSALM 47:3

STUDY NOTE FOR PSALM 47:4 our heritage. This refers to the conquest and allotment of the Promised Land. Deut. 7:1–11 explains that it is only through God’s grace that Israel possessed the land. BACK TO PSALM 47:4

STUDY NOTE FOR PSALM 47:5 gone up. An enthronement. God has been king from all eternity (93:2), but after the victory His kingship is celebrated anew. BACK TO PSALM 47:5

STUDY NOTE FOR PSALM 47:6–9 These verses offer praise for the king who has begun to reign. BACK TO PSALM 47:6

STUDY NOTE FOR PSALM 47:9 princes. Leaders gathered in Ps. 2 to rebel against the great King. Now they gather to worship Him.

shields of the earth. Shield is a metaphor for king. The shields of the earth are the kings of the nations. BACK TO PSALM 47:9

STUDY NOTES FOR PSALM 48

STUDY NOTE FOR Ps. 48 Ps. 48 is similar to Ps. 46, and it may also be compared with Pss. 76; 84; 87; 122. Ps. 48 continues the theme of God’s reign, found in Pss. 46; 47, and praises God by praising the city from which He rules over the whole earth, Mount Zion. The true Mount Zion is a heavenly reality that is experienced in the earthly assembly of the saints (Gal. 4:26; Heb. 12:18–28).

48:1–3 Focuses on the city of the great King.

48:1 Great is the LORD. See note on 35:27.

holy mountain. Mount Zion, the location of the temple in Jerusalem. See theological note “The Incomprehensibility of God” on p. 630. BACK TO PSALM 48:1

STUDY NOTE FOR PSALM 48:2 joy of all the earth. Although the nations did not acknowledge Him, God remained king of the universe, not only of Israel.

far north. Lit. “beyond Zaphon.” This is not a reference to Jerusalem but to a mountain often described in Canaanite texts as the dwelling place of their gods (Is. 14:13 and notes). The Lord is described with terms used by the neighboring religions to show that all praise really belongs to Him. The true “Zaphon” is “Zion.” BACK TO PSALM 48:2

STUDY NOTE FOR PSALM 48:4–7 Looks at the city through the eyes of fear.

48:4 kings assembled. The language is similar to 2:1–3. See 47:9. BACK TO PSALM 48:4

STUDY NOTE FOR PSALM 48:5 panic. Their fear is due to God’s power, which He exercised in Jerusalem because He had chosen that city as His dwelling place. BACK TO PSALM 48:5

STUDY NOTE FOR PSALM 48:7 east wind. A hot, dry wind from the desert, commonly used as an image of divine judgment (see Is. 27:8; Jer. 18:17; Ezek. 17:10; Hos. 13:15).

ships of Tarshish. Seagoing merchant ships (see Jon. 1:3). BACK TO PSALM 48:7

STUDY NOTE FOR PSALM 48:8–11 Looks at the city through the eyes of faith.

48:8 LORD of hosts. A military title identifying God as the one who leads His heavenly army into battle for the protection of His people. BACK TO PSALM 48:8

STUDY NOTE FOR PSALM 48:9 steadfast love. Specifically, God’s love for those in covenant relationship with Him. BACK TO PSALM 48:9

STUDY NOTE FOR PSALM 48:12–14 Identifies the city with the great King. BACK TO PSALM 48:12

STUDY NOTE FOR PSALM 48:14 this is God. The city is identified with God. To see the city is to see God, as to look on the heavens is to look on God’s glory (19:1).

He will guide. Israel’s fate is not a matter of chance or human striving. God is in control, and His sovereignty is not limited by death. BACK TO PSALM 48:14

STUDY NOTES FOR PSALM 49

STUDY NOTE FOR Ps. 49 This psalm is in the wisdom tradition (vv. 3, 4), treating issues typical of the Wisdom Books, with numerous connections to Ecclesiastes in particular. The theme of the poem is how to live in the light of an inevitable death, especially in light of the prosperity of the rich. The psalm has three strophes (Introduction to Hebrew Poetry): a call to listen to the teaching (vv. 1–4), a warning that wealth cannot redeem (vv. 5–12), and a promise that God will redeem (vv. 13–20). The psalm is one of the most difficult to translate and interpret correctly. Few places in the OT express so directly the hope for the resurrection of the dead. However, the full doctrine of the resurrection was not revealed until Jesus rose from the grave and ascended to the right hand of God.

Ps. 49:1–4 Issues the typical call of wisdom to listen to the teaching.

49:1 all peoples. The psalm applies not only to people in redemptive relationship with God but to all people everywhere. BACK TO PSALM 49:1

STUDY NOTE FOR PSALM 49:2 low and high, rich and poor. Merisms (contrasting pairs that express the totality of something) that convey the meaning “everyone.” BACK TO PSALM 49:2

STUDY NOTE FOR PSALM 49:3 speak wisdom. The psalm will provide practical insight on the problem at hand. The psalmist identifies himself with the sages of Israel. BACK TO PSALM 49:3

STUDY NOTE FOR PSALM 49:4 proverb ... riddle. Locates the psalm in the wisdom tradition (see Prov. 1:6). BACK TO PSALM 49:4

STUDY NOTE FOR PSALM 49:5–12 Warns that wealth cannot redeem from death.

49:5 times of trouble. The days approaching one’s death (cf. Eccl. 12:1). BACK TO PSALM 49:5

STUDY NOTE FOR PSALM 49:6 trust in their wealth. Rather than trusting God. BACK TO PSALM 49:6

STUDY NOTE FOR PSALM 49:7 no man can ransom another. No amount of money can prevent death, and no one can escape his or her obligation to die. BACK TO PSALM 49:7

STUDY NOTE FOR PSALM 49:10 wise ... fool. The thought is reminiscent of Eccl. 2:12–16. The psalmist classifies the rich oppressor with the fools and the senseless. BACK TO PSALM 49:10

STUDY NOTE FOR PSALM 49:11 their dwelling places to all generations. The rich spend much of their lifetime building earthly homes and amassing wealth. But all these things soon pass away. BACK TO PSALM 49:11

STUDY NOTE FOR PSALM 49:12 like the beasts that perish. In comparing this experience of both humans and animals, the psalmist parallels the thought of Eccl. 3:18–21. BACK TO PSALM 49:12

STUDY NOTE FOR PSALM 49:13–20 Promises that God will redeem from death. BACK TO PSALM 49:13

STUDY NOTE FOR PSALM 49:14 Like sheep. Unaware, the self-trusting rich are on the road to slaughter. BACK TO PSALM 49:14

STUDY NOTE FOR PSALM 49:15 God will ransom my soul from ... Sheol. While God does not accept a ransom for death (v. 7), He provides one for the psalmist. The key to this OT awareness of redemption from death is recognition of the eternity of God and of His eternal relationship with His people: “he will receive me.” See Mark 12:26, 27. BACK TO PSALM 49:15

STUDY NOTE FOR PSALM 49:17 he will carry nothing away. Verses 16–19 teach that the wicked rich cannot carry their wealth into the dark, joyless eternity to which they are appointed. BACK TO PSALM 49:17

STUDY NOTES FOR PSALM 50

STUDY NOTE FOR Ps. 50 This psalm has a prophetic cast since a large part of it is composed of two oracles of the Lord, one spoken to the righteous and the other against the wicked. The psalm places special focus on the need to give thanks (vv. 14, 15, 22, 23), as it calls the covenant people to renew their relationship with the Lord (vv. 1–6) by returning to grateful worship (vv. 7–15) and true obedience (vv. 16–23). With regard to the title, see Introduction: Author.

Ps. 50:1–6 These verses call the covenant people to renew their relationship with the Lord.

50:1 The Mighty One, God the LORD. The psalm opens impressively with three divine names. The third is God’s covenant name, conventionally translated with the word “LORD” in small capital letters. In Hebrew it is four consonants, called the “Tetragrammaton,” and pronounced “Yahweh” by contemporary scholars, though that pronunciation is not certain. See Ex. 3:13–15 and notes.

rising of the sun to its setting. From east to west, God addresses the whole earth. BACK TO PSALM 50:1

STUDY NOTE FOR PSALM 50:2 Zion. The location of the temple, the place God has chosen to make His presence known. See 2:6.

shines forth. The language indicates a theophany, a visual self-revelation of God. God’s presence is manifest at His temple in Jerusalem. See Deut. 33:2. BACK TO PSALM 50:2

STUDY NOTE FOR PSALM 50:3 devouring fire. God’s theophany (v. 2 note) is often accompanied by powerful and dangerous forces, especially when He speaks in judgment (Ex. 19; Is. 24; Nah. 1). BACK TO PSALM 50:3

STUDY NOTE FOR PSALM 50:5 covenant with me by sacrifice. A covenant is a solemn agreement between persons. Here, as in most places, it signifies the bond between God and His people. However, since man is sinful, this relationship must be accompanied by sacrifice, representing the punishment for sin. BACK TO PSALM 50:5

STUDY NOTE FOR PSALM 50:6 heavens. Possibly a poetic way of referring to the inhabitants of heaven, the angels; otherwise, the glory of the inanimate, created heavens. BACK TO PSALM 50:6

STUDY NOTE FOR PSALM 50:7–15 These verses call the covenant people to grateful worship.

50:7 testify. This legal terminology is used because covenants were legal instruments that were similar to contracts or treaties. When there was some disruption in the people’s faithfulness, they were often put on trial by the Lord or one of His prophets (Mic. 6:1–8). BACK TO PSALM 50:7

STUDY NOTE FOR PSALM 50:8 Not for your sacrifices do I rebuke you. Indicates that the people’s problem was not observance of the sacrificial rites. They were faithful to do them, but they apparently misunderstood their significance. BACK TO PSALM 50:8

STUDY NOTE FOR PSALM 50:9 will not accept. The people of the surrounding nations thought that their gods ate the sacrifices offered to them and grew hungry when deprived. In the Gilgamesh Epic, the goddess Ishtar bemoans the lack of sacrifices that resulted in her god-sized hunger. BACK TO PSALM 50:9

STUDY NOTE FOR PSALM 50:10 every beast of the forest. God affirms that He created and owns all the creatures of the world. BACK TO PSALM 50:10

STUDY NOTE FOR PSALM 50:13, 14 Do I eat the flesh of bulls. This rhetorical question makes clear that the Lord neither eats the sacrifices, nor is He satisfied with them apart from sincere commitment and thanksgiving. BACK TO PSALM 50:13, 14

STUDY NOTE FOR PSALM 50:16–23 These verses call the covenant people to true obedience.

50:16 wicked. The wicked people within the professing covenant community, since they know God’s law.

recite. May be a reference to a covenant renewal ceremony in which the covenant community together recites the law and reaffirms its intention to keep it (Deut. 31:9–11). BACK TO PSALM 50:16

STUDY NOTE FOR PSALM 50:17 hate discipline. A sure sign of a fool (Prov. 1:7). BACK TO PSALM 50:17

STUDY NOTE FOR PSALM 50:18, 19 The psalmist cites the seventh, eighth, and ninth commandments. BACK TO PSALM 50:18, 19

STUDY NOTE FOR PSALM 50:21 I have been silent. God’s silence is frequently taken by the wicked as a sign that He doesn’t care if they sin. BACK TO PSALM 50:21

STUDY NOTE FOR PSALM 50:22 lest I tear you apart. God insists on obedience from the wicked hypocrites, or they will meet a fearful end. BACK TO PSALM 50:22

STUDY NOTES FOR PSALM 51

STUDY NOTE FOR Ps. 51 A uniquely powerful statement of the depths of sin and the heights of repentance. It is the most striking of the “prayers of penitence” (introduction to Ps. 6), a type of lament. This psalm exposes the need that results from moral failures. Everyone has two needs: reconciliation (vv. 1–9) and transformation (vv. 10–19).

51:1–9 These verse show the need for reconciliation.

51:1 according to your steadfast love. David was guilty of a great sin in the matter of Uriah and Bathsheba (2 Sam. 11). David pleads for God’s mercy, in keeping with His promised love for His people.

mercy. God’s forgiveness of sinners is the result of His mercy. Sinners deserve death, but He gives life. BACK TO PSALM 51:1

STUDY NOTE FOR PSALM 51:2 Wash. The word means specifically to wash clothes. The psalmist’s iniquity is like filthy clothes that need to be laundered. BACK TO PSALM 51:2

STUDY NOTE FOR PSALM 51:4 you only. David committed adultery with Bathsheba and sent her husband to his death. How can he say he sinned against God only? This is an example of hyperbole (16:2 note), the point being that David’s sin was ultimately, not exclusively, against God. Rebellion against God was the root of his sin, and his crime injured people who belonged to God and transgressed a social order created by God.

justified ... blameless. David recognized that God’s anger against him was just. This verse is cited by Paul in Rom. 3:4. BACK TO PSALM 51:4

STUDY NOTE FOR PSALM 51:5 brought forth in iniquity. The Bible clearly teaches that children are sinners. They are not born innocent and only later become sinners. Children, too, need God’s salvation. See theological note “Human Depravity.” BACK TO PSALM 51:5

STUDY NOTE FOR PSALM 51:6 inward being ... the secret heart. Truth and wisdom at the center of one’s being. BACK TO PSALM 51:6

STUDY NOTE FOR PSALM 51:7 with hyssop. The allusion is to Lev. 14:6, 7, where the cleansing of a leper is described.

wash me. This may be an allusion to Num. 19:19, where instructions are given for ritual washing after contact with a dead person. On the need for washing the heart, see theological note “Legalism” on p. 1713. BACK TO PSALM 51:7

STUDY NOTE FOR PSALM 51:10–19 These verse show the need for transformation.

51:10 Create. The verb is the same one used at Gen. 1:1 for the creation of the world, a verb that focuses on the newness of the thing created. The psalmist knows that the redirection of his desires and thoughts can come about only through the intervention of God. See theological note “Repentance” on p. 1964. BACK TO PSALM 51:10

STUDY NOTE FOR PSALM 51:11 Holy Spirit. The OT does not make a full disclosure of the personhood of the Holy Spirit. David understands that his spiritual well-being depends on God’s presence with him. He fears that the Spirit of anointing for kingship may be taken away from him, as the Spirit was taken from Saul (1 Sam. 16:14). See theological note “The Personality of the Holy Spirit” on p. 1889. BACK TO PSALM 51:11

STUDY NOTE FOR PSALM 51:12 joy of your salvation. David suffered from a spiritual dullness that led to moral bankruptcy. To prevent such disaster in the future, he prays for joy. BACK TO PSALM 51:12

STUDY NOTE FOR PSALM 51:13 teach transgressors your ways. If forgiven, David promises to use his life to help others find forgiveness (see Ps. 32). BACK TO PSALM 51:13

STUDY NOTE FOR PSALM 51:14 sing aloud of your righteousness. David has already spoken of God’s justice in condemning sin (v. 4). Now, the same justice overcomes sin and condemnation through grace, as explained in Rom. 3:21–26 and epitomized in 1 John 1:9. BACK TO PSALM 51:14

STUDY NOTE FOR PSALM 51:16 you will not be pleased with a burnt offering. See 50:9. The Bible values heartfelt obedience above outward religious conformity (40:6–8; Mic. 6:6–8). As v. 19 shows, this does not condemn sacrifices as such. BACK TO PSALM 51:16

STUDY NOTE FOR PSALM 51:18, 19 The restoration of the king leads to blessing for the people. BACK TO PSALM 51:18, 19

STUDY NOTES FOR PSALM 52

STUDY NOTE FOR Ps. 52 This psalm, like Ps. 49, is an instructional poem that expresses confidence in the Lord, like a psalm of trust; pronounces judgment on the wicked, like a lament; and uses wisdom language. The psalm focuses on the question of personal security: will it be found in oneself (vv. 1–7) or in God (vv. 8, 9)?

52:title The historical title refers to the event recorded in 1 Sam. 22:6–23. In effect, the title identifies Doeg with the boastful, wicked man and David with the righteous psalmist. However, the psalm itself is not so specific and continues to be immediately relevant to the people of God.

52:1–7 These verses ask about the wisdom of finding security in self.

52:1 boast of evil. As if evil deeds will provide all that one needs.

mighty man. A soldier or warrior. BACK TO PSALM 52:1

STUDY NOTE FOR PSALM 52:4 devour. More exactly, “confused.” The Wisdom Literature consistently teaches that confusion is on the side of the wicked and order on the side of righteousness. BACK TO PSALM 52:4

STUDY NOTE FOR PSALM 52:6 fear. This verb may seem strange as associated with laughter. The meaning, however, is not fear in the sense of dread but rather in the sense of reverence and awe. The righteous see the justice of God’s judgment against the wicked. BACK TO PSALM 52:6

STUDY NOTE FOR PSALM 52:7 would not make God his refuge. This man is the opposite of everything the psalms stand for. Throughout the psalms people are urged to find their security in God, not themselves. God is the power behind His people in all their victories.

trusted in ... riches ... sought refuge in his own destruction. Relied on self for security. BACK TO PSALM 52:7

STUDY NOTE FOR PSALM 52:8, 9 These verses encourage the wisdom of finding security in God.

52:8 olive tree. Reminiscent of Pss. 1; 92. Olive trees can live for hundreds of years.

I trust in the steadfast love of God. The psalmist found security in God. BACK TO PSALM 52:8

52:9 you have done it. The psalmist acknowledges that God, not self, is the source of security.

in the presence of the godly. The assurance of the psalmist leads to praise in public worship. See note on 22:22. BACK TO PSALM 52:9

STUDY NOTES FOR PSALM 53

STUDY NOTE FOR Ps. 53 Cf. Ps. 14. A meditation on the wickedness of the fool. God will destroy the fool and restore Israel’s fortunes. Ps. 53, in contrast to Ps. 14, uses “God” rather than the more specific, covenant name “LORD” (Yahweh) to refer to the deity. This variation fits the broader context, since Ps. 53 is in Book 2 of the Psalter, which uses the broader term rather than the covenant name.

53:1–4 See notes on 14:1–4. BACK TO PSALM 53:1

STUDY NOTE FOR PSALM 53:5 scatters the bones. In the OT, God often fights for His people against their flesh-and-blood enemies. With NT revelation the underlying spiritual conflict to save His people from sin becomes the dominant theme, although the fundamental conflict has been at the spiritual level from the beginning (Gen. 3:4, 5). BACK TO PSALM 53:5

STUDY NOTE FOR PSALM 53:6 salvation for Israel. An expression of hope for deliverance from evil. BACK TO PSALM 53:6

STUDY NOTES FOR PSALM 54

STUDY NOTE FOR Ps. 54 The psalm is prayer and praise for the power of God, which sustains and delivers from opposition, and has three strophes (Introduction to Hebrew Poetry): a prayer for vindication (vv. 1–3), an affirmation of faith (v. 4), and praise for deliverance (vv. 5–7).

54:title The historical title locates the inspiration of the psalm in David’s pre-monarchical days. He wrote the psalm after being betrayed by the Ziphites (1 Sam. 23:19; 26:1).

54:1–3 These verses are a prayer for vindication.

54:1 vindicate me. Identifies his complaint as a judicial one. David had been unjustly betrayed by the Ziphites, his countrymen from Judah. BACK TO PSALM 54:1

STUDY NOTE FOR PSALM 54:3 strangers. Though they are countrymen, he does not know them personally. BACK TO PSALM 54:3

STUDY NOTE FOR PSALM 54:4 This verse is an affirmation of faith.

54:4 God is my helper. See 33:20; 44:26; 124:8. John Calvin routinely used 124:8 at the beginning of worship. BACK TO PSALM 54:4

STUDY NOTE FOR PSALM 54:5–7 These verses offer praise for deliverance. BACK TO PSALM 54:5

STUDY NOTE FOR PSALM 54:6 sacrifice ... give thanks. A sacrifice of thanksgiving and a thanksgiving psalm were customary responses to God’s deliverance of His people. See 22:22 and note. BACK TO PSALM 54:6

STUDY NOTES FOR PSALM 55

STUDY NOTE FOR Ps. 55 Like many laments, this psalm bemoans the attack of enemies. Most unusual is the sorrow over betrayal by a friend. The psalm descends to the pits of despair but turns at the end toward the Lord with hope. The macrostructure of this psalm is not clear, so it is best to read it in a series of small units. The psalm anticipates the suffering of Christ, who was betrayed by Judas, a disciple of His inner circle (Matt. 26:47–56).

55:1–5 An opening cry for help BACK TO PSALM 55:1. BACK TO PSALM 55:1

STUDY NOTE FOR PSALM 55:3 enemy. The psalmist refers to enemies in general terms because he knows that his song will be used by other people in other situations (v. 22). BACK TO PSALM 55:3

STUDY NOTE FOR PSALM 55:6–8 Expresses the psalmist’s urge to flee.

55:6 I would fly away. The writer has the urge to escape the source of his distress but is unable to do so. BACK TO PSALM 55:6

STUDY NOTE FOR PSALM 55:9–11 Bemoans the reign of violence.

55:9 divide their tongues. The psalmist alludes to the judgment the Lord brought upon the wicked generation who built the tower of Babel (Gen. 11:1–9). BACK TO PSALM 55:9

STUDY NOTE FOR PSALM 55:10 go around it on its walls. Lawless men are loose and active on the walls, the main defense of the city. BACK TO PSALM 55:10

STUDY NOTE FOR PSALM 55:11 its marketplace. This description of an ancient city of Israel, presumably Jerusalem during David’s reign, could be applied to today’s lawless cities. BACK TO PSALM 55:11

STUDY NOTE FOR PSALM 55:12–14 Bemoans betrayal by a friend. BACK TO PSALM 55:12

STUDY NOTE FOR PSALM 55:13 The terms become increasingly intimate, from “a man, my equal” to “my companion” to the climax, “my familiar friend.” BACK TO PSALM 55:13

STUDY NOTE FOR PSALM 55:14 sweet counsel together. The worst hurt of all is that the close friend was a fellow worshiper in the house of God. BACK TO PSALM 55:14

STUDY NOTE FOR PSALM 55:15 A prayer for justice. BACK TO PSALM 55:15

STUDY NOTE FOR PSALM 55:16–19 A statement of confidence.

55:15 down to Sheol alive. That is, into Sheol, the grave. BACK TO PSALM 55:16

STUDY NOTE FOR PSALM 55:18 battle. While the psalm conceivably had its origin in battle, it is more likely that the battle is a metaphor for the struggles that the psalmist feels with his enemies and friends who surround him. BACK TO PSALM 55:18

STUDY NOTE FOR PSALM 55:19 enthroned from of old. God hears the psalmist’s prayers from His kingly throne in heaven. BACK TO PSALM 55:19

STUDY NOTE FOR PSALM 55:20 his covenant. The psalmist describes the willful breaking of a formal agreement between friends. A covenant is a solemn agreement under sanctions. BACK TO PSALM 55:20

STUDY NOTE FOR PSALM 55:21 smooth as butter ... softer than oil. A powerful, poetic description of hypocrisy and deceit. BACK TO PSALM 55:21

STUDY NOTE FOR PSALM 55:22, 23 Shows the psalmist’s ultimate recourse.

55:22 never permit the righteous to be moved. See 121:3. The context of the psalm shows that there is no unqualified promise that the righteous will always be happy and prosperous. The psalmist sings this lament to the Lord because he is in despair. The verse must mean that God will not leave the righteous in the fallen position forever but will vindicate them in the end. BACK TO PSALM 55:22

55:23 the pit of destruction. The grave.

I will trust in you. Such an affirmation is typical at the end of a lament; see 13:5. BACK TO PSALM 55:23

STUDY NOTES FOR PSALM 56

STUDY NOTE FOR Ps. 56 The psalm has characteristics of both the lament and the psalm of confidence. The psalmist expresses fear and faith, but faith prevails in the end.

56:title The title is difficult to fit into David’s life as it is known from the Historical Books. The closest parallel is 1 Sam. 21:10–15, when David was feigning madness before the king of Gath in order to escape him.

56:1, 2 A prayer for mercy.

56:1 Be gracious. A common prayer in the laments (see 4:1; 6:2; 31:9; 41:4, 10), sometimes translated, “have mercy” or “be merciful” (51:1; 57:1). BACK TO PSALM 56:1

STUDY NOTE FOR PSALM 56:2 trample. The enemies, like ruthless animals, treat the psalmist as their prey. BACK TO PSALM 56:2

STUDY NOTE FOR PSALM 56:3, 4 Moves from fear and faith.

56:3 When I am afraid. Experiencing fear from time to time is not unusual for God’s people. BACK TO PSALM 56:3

I put my trust in you. Faith must be exercised in times of fear.

56:4 I shall not be afraid. The resolve to trust prevails over fear. BACK TO PSALM 56:4

STUDY NOTE FOR PSALM 56:5, 6 Describes the psalmist’s trouble. BACK TO PSALM 56:6

56:5 injure my cause. They change the meanings of his words (text note) to put him in a bad light. BACK TO PSALM 56:5

STUDY NOTE FOR PSALM 56:7–9 Moves from need to confidence.

56:7 cast down the peoples. The parallelism of this verse suggests that the enemies are the foreign nations that surround Israel. BACK TO PSALM 56:7

STUDY NOTE FOR PSALM 56:8 kept count. The psalmist is calling upon God to hear and remember his prayer. BACK TO PSALM 56:8

STUDY NOTE FOR PSALM 56:9 This I know. The psalmist remembers God’s covenant promises, such as Deut. 28:7, a promise that God will scatter the enemies of His people. BACK TO PSALM 56:9

STUDY NOTE FOR PSALM 56:10, 11 These verses, like vv. 3, 4, move from fear to faith. BACK TO PSALM 56:10, 11

STUDY NOTE FOR PSALM 56:12, 13 A vow to give thanks once the psalmist is delivered.

56:12 render thank offerings. When the psalmist’s prayer is answered, he promises to return to offer his thanks. He would do this by offering sacrifices and singing thanksgiving songs similar to Ps. 34. See 22:22 and note. BACK TO PSALM 56:12, BACK TO PSALM 56:13

STUDY NOTES FOR PSALM 57

STUDY NOTE FOR Ps. 57 Like Ps. 56, Ps. 57 expresses both lamentation and confidence, with confidence being the final note. The refrain in vv. 5, 11 divides the psalm into two stanzas and gives the ultimate perspective of confidence prevailing over adversity. There are four concentrically arranged strophes (Introduction to Hebrew Poetry): God’s steadfast love and faithfulness (vv. 1–3), confidence (vv. 4, 5), confidence (v. 6), and God’s steadfast love and faithfulness (vv. 7–11).

57:title The psalm was composed before David was king, when he was hiding from Saul in a cave. Many scholars relate the psalm to 1 Sam. 24, but a closer parallel is 1 Sam. 22:1–5, when David fled to the cave of Adullam.

57:1–3 These verse express trust in God’s steadfast love and faithfulness.

57:1 Be merciful. See note on 56:1.

shadow of your wings. The image of God as a mother bird protecting her young from trouble communicates God’s compassion for His people (see Ruth 2:12). See note on maternal representations of God at 131:2. BACK TO PSALM 57:1

STUDY NOTE FOR PSALM 57:2 fulfills his purpose for me. See 138:8. BACK TO PSALM 57:2

STUDY NOTE FOR PSALM 57:3 steadfast love ... faithfulness. The word translated “steadfast love” indicates God’s devotion in binding Himself to His people by His covenant. BACK TO PSALM 57:3

STUDY NOTE FOR PSALM 57:4, 5 Expresses confidence in the face of opposition.

57:4 lions. Lions were numerous in the ancient Near East and in Palestine. They often symbolized power and ruthlessness. BACK TO PSALM 57:4

57:5 above the heavens. God is so great that not even the heavens can hold Him (1 Kin. 8:27). He is transcendent, but in His compassion He dwells with men. BACK TO PSALM 57:5

STUDY NOTE FOR PSALM 57:6 Expresses confidence in the face of opposition.

57:6 net ... pit. Like a hunter, the enemy sets snares for the psalmist. The principle that evil people are ultimately caught by their wicked schemes is a theme that runs through the Psalms and the Prophets. See 7:14–16; 34:21; 35:8; 37:15.

fallen into it themselves. One reaps what one sows (Gal. 6:7; cf. 2 Cor. 9:6; Hos. 8:7; 10:12). BACK TO PSALM 57:6

STUDY NOTE FOR PSALM 57:7–11 These verses express praise for God’s steadfast love and faithfulness.

57:7 steadfast. Nothing can swerve the psalmist from his faithful intention to offer up his hymn of praise. BACK TO PSALM 57:7

STUDY NOTE FOR PSALM 57:8 awake the dawn. He will praise the Lord through the night, until dawn arises. BACK TO PSALM 57:8

STUDY NOTE FOR PSALM 57:9 among the peoples. God is more than the God of Israel. He is king of the universe, and the psalmist will praise God’s great deeds throughout creation. BACK TO PSALM 57:9

STUDY NOTE FOR PSALM 57:10 steadfast love ... faithfulness. See v. 3. BACK TO PSALM 57:10

STUDY NOTE FOR PSALM 57:11 above the heavens. See v. 5. BACK TO PSALM 57:11

STUDY NOTES FOR PSALM 58

STUDY NOTE FOR Ps. 58 Psalms of lament often contain curses directed against the evil and unjust. The objects of the psalmist’s scorn seem to be human rulers (v. 1 note), especially unjust judges. The psalm has two stanzas; the first (vv. 1–5) addresses the problem of injustice, while the second (vv. 6–11) points to a resolution. Early Christian tradition associated this psalm with the high priest and the Sanhedrin as they condemned Jesus (Matt. 26:57–68).

58:1–5 These verses articulate the problem of injustice in the world.

58:1 gods. The word “gods” could be used for the corrupt judges of this verse, according to the example in 82:1 (text note). BACK TO PSALM 58:1

STUDY NOTE FOR PSALM 58:3 from the womb. David recognized this of himself in 51:5. All are born with a nature that rebels against God—the doctrine of original sin. David means that the wickedness of the evil judges in particular extends back to the beginning of their lives. BACK TO PSALM 58:3

STUDY NOTE FOR PSALM 58:4, 5 venom of a serpent. The psalmist likens the wicked rulers to snakes. The story of the fall (Gen. 3), initiated by the Serpent, sharpens the image. The rulers’ words are as distinctive as the venom of the serpent, and they turn a deaf ear to logical arguments and even divine judgments that may be addressed to them. BACK TO PSALM 58:4, 5

STUDY NOTE FOR PSALM 58:6–11 These verses point toward a solution to the problem of injustice. BACK TO PSALM 58:6

STUDY NOTE FOR PSALM 58:7 when he aims his arrows ... blunted. Bring to nothing their evil schemes that seek violence against the innocent. BACK TO PSALM 58:7

STUDY NOTE FOR PSALM 58:10 righteous will rejoice. Eternity will show that God’s judgment of the wicked is just. This judgment will cause rejoicing since the alternative would be unthinkable: heaven populated with God’s enemies (Rev. 16:5, 6; 19:1–3; 21:27). BACK TO PSALM 58:10

STUDY NOTE FOR PSALM 58:11 a reward. When the wicked prosper or the righteous suffer, faith is shaken. The covenant promises of Deut. 28 provide for curses on the wicked and blessings for the righteous. The last judgment will set things right again. BACK TO PSALM 58:11

STUDY NOTES FOR PSALM 59

STUDY NOTE FOR Ps. 59 The psalm is a lament and is symmetrically arranged in two stanzas with three matching strophes (Introduction to Hebrew Poetry): petition with reasons (vv. 1–5), the enemy as dogs (vv. 6, 7), a statement of assurance (vv. 8–10), petition with reasons (vv. 11–13), the enemy as dogs (vv. 14, 15), and statement of assurance (vv. 16, 17). The quasi refrain that marks the end of each stanza provides the theme of the psalm: “O my Strength ... my fortress” (vv. 9, 17).

59:title The psalm comes from the period before David became king. Saul set a watch over David’s house, hoping to kill him; but David’s wife Michal, the daughter of Saul, helped David escape (1 Sam. 19:11–17).

59:1–5 These verses offer a petition with reasons. BACK TO PSALM 59:1

STUDY NOTE FOR PSALM 59:3 For no transgression or sin of mine. The psalmist is not saying that he is without sin; he is asserting that the enemy has no cause against him. This was true of the original situation, where David had committed no aggression against Saul’s kingship. See Ps. 26. BACK TO PSALM 59:3

STUDY NOTE FOR PSALM 59:5 God of hosts. This divine title indicates that God has heavenly armies at His command.

nations ... plot evil. The enemies come from the nations outside of Israel but also from within. BACK TO PSALM 59:5

STUDY NOTE FOR PSALM 59:6, 7 These verses portray the enemy as dogs.

59:6 like dogs. The enemies are like a pack of dogs who roam the streets of the city and make them unsafe. Dogs were not valued in the ancient Near East. BACK TO PSALM 59:6

59:7 Who ... will hear us. See 64:5 and note. BACK TO PSALM 59:7

STUDY NOTE FOR PSALM 59:8–10 These verses are a statement of assurance. BACK TO PSALM 59:8

STUDY NOTE FOR PSALM 59:10 God ... will meet me. God will lead the way in the fight against the enemy. In the time of Joshua, the ark, symbolic of God’s presence, led Israel into the Promised Land.

look in triumph. For now, the enemy gloats over the psalmist, but the psalmist expects a reversal. BACK TO PSALM 59:10

STUDY NOTE FOR PSALM 59:11–13 These verses offer a petition with reasons.

59:11 Kill them not. The psalmist desires to prolong the suffering of the enemy. This will make them an example to the rest of Israel that evil doesn’t pay. BACK TO PSALM 59:11

STUDY NOTE FOR PSALM 59:12 sin of their mouths. Words are powerful and can bring either great blessing or tremendous harm. BACK TO PSALM 59:12

STUDY NOTE FOR PSALM 59:13 that they may know. The ultimate goal of the destruction of the enemy is that the glory of God’s justice may be seen. BACK TO PSALM 59:13

STUDY NOTE FOR PSALM 59:14–15 These verses portray the enemy as dogs; see v. 6. BACK TO PSALM 59:14

STUDY NOTE FOR PSALM 59:16, 17 These verses are a statement of assurance. BACK TO PSALM 59:16, 17

STUDY NOTES FOR PSALM 60

STUDY NOTE FOR Ps. 60 The psalm laments a military defeat and asks God why He has rejected the people. For the most part, the community voice dominates, and the psalm addresses God with the first-person plural.

60:title This psalm has the longest title in the Psalter, referring to the events recorded in 2 Sam. 8 and 1 Chr. 18. The Historical Books, however, tell only of the conclusion of the battle’s victory. The title and the psalm suggest that David experienced setbacks on the way to victory. The Historical Books and the psalm differ on the number of Edomites killed in the Valley of Salt, probably through a copyist’s error. The psalm associates Joab with the victory, while 2 Sam. 8:13 names David, and 1 Chr. 18:12 lists Abishai. All three were high commanders in the army and could be credited with the victory.

60:1–5 States the problem faced by the psalmist and his request.

60:1 rejected us. When God rejects His people, He abandons them and leaves them to the mercy of the enemy. It is only with God’s approval that the people of Israel have any reason for confidence. BACK TO PSALM 60:1

STUDY NOTE FOR PSALM 60:3 wine to drink ... stagger. A frequent image in the Prophets. The cup that makes a nation stagger is the cup of judgment (Jer. 25:15–38; Nah. 3:11). Jesus drank the cup of wrath to its dregs in behalf of His people (Matt. 26:39 and par.). BACK TO PSALM 60:3

STUDY NOTE FOR PSALM 60:4 those who fear you. The verse is a token of hope for the faithful. God gives protection to His people from the weapons of the enemy. BACK TO PSALM 60:4

STUDY NOTE FOR PSALM 60:6–8 Contains a reminder of God’s promises.

60:6 God has spoken in his holiness. The divine oracle was probably spoken through a prophet associated with the temple (text note). The gist of his message is that victory will be forthcoming, a message borne out by the report in 2 Sam. 8.

I will divide. The following verses exult in the inheritance of the Promised Land.

Shechem ... Succoth. These names are the first two places that Jacob occupied after returning from his encounter with Esau (Gen. 33:17–20). They are on opposite sides of the Jordan River. BACK TO PSALM 60:6

STUDY NOTE FOR PSALM 60:7 Gilead ... Manasseh. Both areas are located, at least in part, in the region of the Transjordan.

Ephraim ... Judah. The two most powerful tribes in Israel. They were frequently rivals, but here they are united as parts of God’s army. BACK TO PSALM 60:7

STUDY NOTE FOR PSALM 60:8 Moab ... Edom ... Philistia. Moab and Edom were east of Judah, and Philistia was west of Judah on the Mediterranean coast. These countries were traditional enemies of Israel, but in this song God exults in His power and authority over them.

cast my shoe. A gesture of contempt, or possibly a claim to ownership (Ruth 4:7). BACK TO PSALM 60:8

STUDY NOTE FOR PSALM 60:9–12 Raises the psalmist’s questions and his faith in a good outcome.

60:9 me. Likely the king, who speaks on behalf of the nation. BACK TO PSALM 60:9

STUDY NOTE FOR PSALM 60:12 do valiantly. The psalmist confesses that it is only through God’s power that they will win the victory. This is the primary attitude that motivates Israel’s wars in the OT. BACK TO PSALM 60:12

STUDY NOTES FOR PSALM 61

STUDY NOTE FOR Ps. 61 The psalm has two strophes (vv. 1–4 and 6–8; see Introduction to Hebrew Poetry). Both contain petitions and end with reference to vows.

61:1–5 A prayer for help. BACK TO PSALM 61:1

STUDY NOTE FOR PSALM 61:2 end of the earth. The psalmist means that he is at a distance from the sanctuary on Mount Zion and feels himself to be far from God.

rock. He comes to the critical recognition that he does not have the strength to rescue himself; he can only turn to God in trust. BACK TO PSALM 61:2

STUDY NOTE FOR PSALM 61:3 against the enemy. God has protected the writer in the past against his enemies. This phrase leads us to believe that the psalmist is not only physically distant from the temple but is also engaged in a military action for which he needs God’s help. BACK TO PSALM 61:3

STUDY NOTE FOR PSALM 61:4 The psalmist yearns for God’s fellowship. See v. 2.

shelter of your wings. Some see here a metaphor for God’s compassion, as in the protection of the mother bird for her young. However, David’s reference to the familiar wings of the cherubim portrayed on the ark of the covenant seems more likely. BACK TO PSALM 61:4

STUDY NOTE FOR PSALM 61:5 my vows. In the process of petitioning the Lord, the psalmist has made promises of obedience. See 22:22; 1 Sam. 1:11.

heritage. As a member of God’s community, he receives the promises of the covenant, including the land of Israel and the promise of God’s protection. BACK TO PSALM 61:5

STUDY NOTE FOR PSALM 61:6–8 A prayer for the king.

61:6 life of the king. Israel’s king was the center of the social order in Israel. The stability of that office affected the stability of the society as a whole. The earthly king was a symbol of the divine King. When Christ came, His gospel announced the kingdom of heaven. BACK TO PSALM 61:6

STUDY NOTE FOR PSALM 61:7 enthroned forever. Jesus Christ, David’s greater Son, fulfilled this verse.

steadfast love. Specifically, lovingkindness toward those with whom God is in covenantal relationship. BACK TO PSALM 61:7

STUDY NOTES FOR PSALM 62

STUDY NOTE FOR Ps. 62 Raises the question of the ultimate source of one’s well-being: wealth and power, or God. The answer lies in the center of the poem (v. 7): “On God rests my salvation and my glory; my mighty rock, my refuge is God.” This central line is preceded by an eight-line stanza (vv. 1–6) that expresses quiet confidence in God and is followed by another eight-line stanza that encourages confidence in God, not in wealth or power (vv. 8–12).

62:1–6 The verses express quiet confidence in God.

62:1 waits in silence. Lit. “is silent.” To wait quietly is a challenge when there is trouble all around. BACK TO PSALM 62:1

STUDY NOTE FOR PSALM 62:2 rock ... fortress. Portrayals of God’s protection from the dangers of life. See note on 28:1.

I shall not be greatly shaken. The psalm lays hold of the promise given, for example, in 55:22. BACK TO PSALM 62:2

STUDY NOTE FOR PSALM 62:3 leaning wall ... tottering fence. The modern idiom is to “kick a man when he’s down.” The wicked continue to take advantage of the weak. BACK TO PSALM 62:3

STUDY NOTE FOR PSALM 62:4 They bless. The wicked add hypocrisy to violence. BACK TO PSALM 62:4

STUDY NOTE FOR PSALM 62:5 my hope. His hope to be saved from the enemy. BACK TO PSALM 62:5

STUDY NOTE FOR PSALM 62:6 I shall not be shaken. See note on v. 2. BACK TO PSALM 62:6

STUDY NOTE FOR PSALM 62:7 Expresses confidence in God alone.

my glory. The psalmist’s sense of dignity and reputation in the community. BACK TO PSALM 62:7

STUDY NOTE FOR PSALM 62:8–12 These verses encourage ultimate confidence in God, not in wealth or power.

62:8 O people. The psalmist turns to the faithful in the congregation and encourages them to put their trust in God alone.

pour out your heart before him. One’s deepest and most private thoughts and feelings are safe with God. BACK TO PSALM 62:8

STUDY NOTE FOR PSALM 62:9 breath ... breath. The Hebrew word for “breath” is translated variously in different contexts. It is the most characteristic word of Ecclesiastes, where it is often translated “vanity.” The point in this verse is that people are meaningless and without consequence in and of themselves. The psalmist takes comfort in this; his persecutors, in reality, are not significant. BACK TO PSALM 62:9

STUDY NOTE FOR PSALM 62:10 riches increase. Doubt arises when people become rich through evil means (Ps. 73). In this psalm, the author clearly sees that such riches are transitory. BACK TO PSALM 62:10

STUDY NOTE FOR PSALM 62:12 steadfast love. God is not only able to save the psalmist; He desires to do so.

render ... according to his work. The psalmist has a long-range perspective here, since at present the righteous are often at the mercy of the wicked. From the NT we understand that there will be many unresolved injustices in the present life until Christ returns. BACK TO PSALM 62:12

STUDY NOTES FOR PSALM 63

STUDY NOTE FOR Ps. 63 Guides us in the search for answers when we find ourselves in the “wilderness,” the times in life when we experience desolation in the form of sorrow, confusion, loneliness, barrenness, or lifelessness. Verses 1–4 take us on the search, and verses 5–11 guide us to the destination.

63:title The setting of the psalm is the desert of Judah.

63:1–4 These verses take us on the search.

63:1 earnestly ... thirsts. The search here is reminiscent of that in Pss. 42; 43.

my flesh. The book of Psalms permits no false spiritualization. The whole person, not merely the nonphysical aspect of the person, yearns for God. BACK TO PSALM 63:1

STUDY NOTE FOR PSALM 63:2 sanctuary. The psalmist remembers the place of God’s appointment, and the vision of God’s “power” and “glory” entrusted to him there. See 42:4. BACK TO PSALM 63:2

STUDY NOTE FOR PSALM 63:3 your steadfast love. The unchanging love God shows toward those joined to Him by His covenant. BACK TO PSALM 63:3

STUDY NOTE FOR PSALM 63:5–11 These verses guide us to the destination.

63:5 satisfied. Only in praise to God, in intimate communion with Him, will the psalmist feel spiritually content. BACK TO PSALM 63:5

STUDY NOTE FOR PSALM 63:6 when I remember you. The destiny of the search is the presence of God.

watches of the night. The psalmist has confidence in the Lord when he is most vulnerable to fear and attack. BACK TO PSALM 63:6

STUDY NOTE FOR PSALM 63:7 your wings. God may be compared to a mother bird who protects her young, but see note on 61:4. BACK TO PSALM 63:7

STUDY NOTE FOR PSALM 63:8 soul clings. Though far removed from the sanctuary, the place where he has experienced God’s presence, the psalmist still enjoys intimate communion with Him. Clinging to the Lord means finding in Him one’s only hope (Deut. 10:20; 11:22). BACK TO PSALM 63:8

STUDY NOTE FOR PSALM 63:9 seek to destroy my life. The first indication in the poem of the psalmist’s distress. BACK TO PSALM 63:9

STUDY NOTE FOR PSALM 63:11 who swear by him shall exult. God’s justice wins. Those who love God will continue to praise Him, but the wicked will be stifled. BACK TO PSALM 63:11

STUDY NOTES FOR PSALM 64

STUDY NOTE FOR Ps. 64 A lament that is loosely arranged in a concentric pattern: a prayer for relief (vv. 1, 2), a description of distress (vv. 3–6), a description of deliverance (vv. 7–9), and a promise of rejoicing (v. 10).

64:1, 2 These verses are a prayer for relief. BACK TO PSALM 64:2

64:1 dread of the enemy. David asks for protection from his own fears, not from the enemies themselves. Because unnamed, the “enemy” can apply to any adversary. BACK TO PSALM 64:1

STUDY NOTE FOR PSALM 64:3–6 These verses are a description of distress.

64: 3 like swords ... bitter words like arrows. The Bible consistently teaches that words are powerful and can be used for good (Prov. 25:15) or evil (Prov. 12:18; 25:18). Frequently in the laments, words are used as weapons. BACK TO PSALM 64:3

STUDY NOTE FOR PSALM 64:5 Who can see them. They do not fear men, and by their question they show they do not fear God. They think their acts go unnoticed, forgetting that there is a just God in heaven who watches their every move (Ps. 2). BACK TO PSALM 64:5

STUDY NOTE FOR PSALM 64:6 accomplished a diligent search. To their other crimes, these evildoers add the sin of pride. BACK TO PSALM 64:6

STUDY NOTE FOR PSALM 64:7–9 These verses are a description of deliverance.

64:7 shoots his arrow. Cf. v. 4. Some of the same words are used to highlight the reversal. The wicked who try to shoot the righteous are themselves struck by the arrows of God. BACK TO PSALM 64:7

STUDY NOTE FOR PSALM 64:8 their own tongues. Cf. v. 3. God reverses the effects of their tongues. They want to use their tongues against the psalmist; they finally incriminate themselves. BACK TO PSALM 64:8

STUDY NOTE FOR PSALM 64:9 fears. Seeing God’s justice, the world will be startled by the judgment of the wicked. People of the world will reconsider their own acts in the light of God’s dealings with the wicked. BACK TO PSALM 64:9

STUDY NOTE FOR PSALM 64:10 This verse is a promise of rejoicing.

rejoice ... refuge ... exult. God’s people can rejoice because God is their refuge. Cf. 5:11. BACK TO PSALM 64:10

STUDY NOTES FOR PSALM 65

STUDY NOTE FOR Ps. 65 A hymn of praise to God for sending rain in answer to prayer, since Israel’s agricultural economy depended on rainfall, the amount of which was commonly variable. There are three strophes (Introduction to Hebrew Poetry): praise for God’s presence (vv. 1–4), praise for God’s awesome deeds (vv. 5–8), and praise for God’s provision (vv. 9–13).

65:1–4 These verses offer praise for God.

65:1 Praise is due to you. In the Masoretic Text, lit. “praise is silence,” which makes no sense. The Masoretes who produced the Masoretic Text added vowel points to assist readers centuries after the prophets penned the original consonantal text. Here it appears that the Masoretes made an error when they added the vowel points, but that does not affect the inspiration of the texts, since only the consonantal text is inspired. A slight revocalization of one word results in “is due/fitting.” The opening words set the tone of the psalm.

in Zion. The location chosen by God for the temple and the place toward which praise is directed. See notes on 50:2; 128:5; 129:5; and especially 2:6.

vows. When Israel brought petitions before the Lord, they frequently promised to offer sacrifices in response to answered prayer. BACK TO PSALM 65:1

STUDY NOTE FOR PSALM 65:3 iniquities prevail. That is, when overwhelmed by sin.

our transgressions. The psalmist moves seamlessly from the individual to the group. God in His grace, however, forgives; this is a source of great joy to the psalmist. BACK TO PSALM 65:3

STUDY NOTE FOR PSALM 65:4 Blessed. See note on 1:1.

you choose. God’s free grace is the source of blessing, and the highest blessing of all is to enjoy His fellowship (16:11). BACK TO PSALM 65:4

STUDY NOTE FOR PSALM 65:5–8 These verses offer praise for God.

65:5 awesome deeds. God is not a distant deity who has nothing to do with His creation. He answers prayer by intervening in history and in the lives of His people.

ends of the earth. In the theologies of the surrounding lands, it was thought that there were different gods for different localities; e.g., Marduk of Babylon and Baal of Ugarit. The psalmist knows that the Lord is not simply another god among many; He is the God of the universe. BACK TO PSALM 65:5

STUDY NOTE FOR PSALM 65:6 the mountains. A symbol of firmness and strength. God’s creation of them shows His power and greatness (46:2, 3 and notes).

girded with might. God is clothed with power as a divine warrior who conquers the enemies of Israel (Ex. 15; Josh. 5:13–15; Judg. 5). BACK TO PSALM 65:6

STUDY NOTE FOR PSALM 65:7 roaring of their waves. The seas represent chaos and evil (77:16–19 and notes), often the chaos and evil of surrounding nations who attack Israel (Dan. 7).

tumult of the peoples. God’s victories in Israel’s history are an application of His cosmic victory at the time of creation. BACK TO PSALM 65:7

STUDY NOTE FOR PSALM 65:8 dwell at the ends of the earth. A deeper meaning of this verse was brought to light in the coming of Christ and the preaching of the gospel throughout the world. BACK TO PSALM 65:8

STUDY NOTE FOR PSALM 65:9–13 These verses offer praise for God.

65:9, 10 water it. Describes the onset of the “early rain” (Deut. 11:14) in October and November. Cf. 1 Kin. 17–19, the time of Elijah, when God cursed His rebellious people by withholding the rain. BACK TO PSALM 65:9, 10

STUDY NOTE FOR PSALM 65:11 bounty. Refers to abundant rain. This verse describes the heavy rains of December through February.

wagon tracks overflow with abundance. The “wagon tracks” refer to God’s chariot that brings rain; cf. 104:3, where God “makes the clouds his chariot. He rides on the wings of the wind” to bring rain. BACK TO PSALM 65:11

STUDY NOTE FOR PSALM 65:12, 13 Describes the time of the “later rain” (Deut. 11:14) in March and April. BACK TO PSALM 65:13

65:12 pastures of the wilderness overflow. That is, with abundant fruitfulness.

hills gird themselves with joy. An example of brevity of speaking: the hills are covered with the crops that fill the farmer with joy.

shout and sing together for joy. This is either personification with the creation singing or metonymy for the farmers singing. BACK TO PSALM 65:12

STUDY NOTES FOR PSALM 66

STUDY NOTE FOR Ps. 66 A sequel to Ps. 65, which focuses on God’s awesome deeds in creation (v. 5). Ps. 66 focuses on God’s awesome deeds in redemption (v. 3). There is a shift at v. 13 from the community to the individual.

66:1–12 Focuses on the community at worship. BACK TO PSALM 66:1

STUDY NOTE FOR PSALM 66:3 awesome. Great and fearful.

cringing. When God appears as a warrior, the enemies have reason to fear they will be destroyed (Josh. 2:11). BACK TO PSALM 66:3

STUDY NOTE FOR PSALM 66:5 Come and see. The psalmist invites the hearer to remember God’s great acts in history (46:8).

awesome in his deeds. The next verse tells us that this awesome deed for all of humanity was the crossing of the Red Sea. While this event was for Israel in the short term, in the long term all of humanity was in view. BACK TO PSALM 66:5

STUDY NOTE FOR PSALM 66:6 sea ... river. The first phrase of this verse refers to crossing the Red Sea (Ex. 14; 15). The second may refer to the crossing of the Red Sea or, less likely, to crossing the Jordan forty years later (Josh. 3). BACK TO PSALM 66:6

STUDY NOTE FOR PSALM 66:9 kept our soul. A general truth, but there may be an allusion to the exodus. A context of Israel’s more recent testing is also possible. BACK TO PSALM 66:9

STUDY NOTE FOR PSALM 66:10 tested us. God occasionally laid difficult decisions before His people to see whether they would be obedient to Him in spite of their suffering (Ex. 15:25).

as silver. When silver is refined, it is purified; the dross is taken away. When God tests His people, those who are not obedient are taken away while the faithful remain steadfast. BACK TO PSALM 66:10

STUDY NOTE FOR PSALM 66:11 into the net. The Lord has brought the psalmist and the faithful through a period of affliction. BACK TO PSALM 66:11

STUDY NOTE FOR PSALM 66:12 place of abundance. A possible reference to recent salvation from distress, but there may also be an allusion to Israel’s conquest of Canaan. BACK TO PSALM 66:12

STUDY NOTE FOR PSALM 66:13–20 Focuses on the individual at worship.

66:13 perform my vows. The psalmist expresses his individual thanks. Apparently, God had recently saved him from some distress. While he was suffering, he promised to worship God with sacrifices if God heard his prayer (22:22 note). BACK TO PSALM 66:13

STUDY NOTE FOR PSALM 66:16 Come and hear. Often, the fulfilling of the vow leads to public praise, witnessing to God’s salvation. BACK TO PSALM 66:16

STUDY NOTES FOR PSALM 67

STUDY NOTE FOR Ps. 67 The psalm is concentrically arranged: blessing for the nations (vv. 1, 2), the nations glorifying and enjoying God (vv. 3–5), and blessing for the nations (vv. 6, 7). The universal scope of this psalm is striking, even in a book where such far-reaching vision is not rare.

67:1, 2 A prayer for God to bless His people for the sake of the nations.

67:1 his face to shine upon us. The psalmist picks up the standard priestly blessing found in Num. 6:25. The thing promised in the blessing is that God will be present. BACK TO PSALM 67:1

STUDY NOTE FOR PSALM 67:2 all nations. God is sovereign over all, not merely of a particular country. BACK TO PSALM 67:2

STUDY NOTE FOR PSALM 67:3–5 These verses are a prayer for God to be glorified and enjoyed by the nations.

67:3 Let the peoples. The psalmist’s desire to see peoples from many different nations praise the Lord was begun in a new way when the crucifixion and resurrection of Christ broke down “the dividing wall of hostility” (Eph. 2:14). BACK TO PSALM 67:3

STUDY NOTE FOR PSALM 67:6, 7 A promise that God will bless His people for the sake of the nations. BACK TO PSALM 67:7

67:6 has yielded. While the form of the verb in Hebrew is typical for a past action, here it is used rhetorically for the certainty of a future action.

Increase. The psalm may have been sung at one of the agricultural festivals, such as the Feast of Ingathering (Ex. 23:14–17). BACK TO PSALM 67:6

STUDY NOTES FOR PSALM 68

STUDY NOTE FOR Ps. 68 The psalm celebrates the reign of God, though it has an enigmatic quality, owing both to the rare vocabulary it contains and to the seemingly disconnected nature of the various sections. Yet there are common themes and attitudes in the psalm. It has a hymn-like mood of joy with frequent allusions to community worship. God appears as a warrior at its center. His victory over His enemies as expressed here is used by Paul in Eph. 4:7–13 as a picture for Jesus’ victory over the forces of Satan at His ascension.

68:1 God shall arise. See Num. 10:35. These were the first words Moses spoke each day before Israel marched during the wilderness period. As he spoke, the ark of the covenant was raised to lead the procession. BACK TO PSALM 68:1

STUDY NOTE FOR PSALM 68:2 smoke ... wax. The two images call on God to deal with the enemy quickly. BACK TO PSALM 68:2

STUDY NOTE FOR PSALM 68:4 rides through the deserts. Better, “rides on the clouds.” See v. 33, where God “rides in the heavens”; see also the reference to rain in vv. 8, 9 and the reference to God riding His cloud/chariot to bring rain in 104:3. BACK TO PSALM 68:4

STUDY NOTE FOR PSALM 68:5 fatherless ... widows. Widows and orphans were particularly vulnerable in ancient society. God commanded Israel to care for them (Ex. 22:22; Deut. 10:18; Ruth 4:14, 15). BACK TO PSALM 68:5

STUDY NOTE FOR PSALM 68:6 the solitary. Since the family was the center of Israelite society, those outside of its structure were alone and often needy. BACK TO PSALM 68:6

STUDY NOTE FOR PSALM 68:7 through the wilderness. The reference is to the forty years of wilderness wanderings. BACK TO PSALM 68:7

STUDY NOTE FOR PSALM 68:8 the earth quaked. God made the earth shake at Sinai (Ex. 19:18, 19). BACK TO PSALM 68:8

STUDY NOTE FOR PSALM 68:9 Rain in abundance. An essential blessing in a land without rivers for irrigation. Long droughts had devastating effects (1 Kin. 17–19). BACK TO PSALM 68:9

STUDY NOTE FOR PSALM 68:11 great host. A military term. BACK TO PSALM 68:11

STUDY NOTE FOR PSALM 68:12 divide the spoil. See Judg. 5:30. BACK TO PSALM 68:12

STUDY NOTE FOR PSALM 68:16 the mount that God desired for his abode. The Bashan mountains are physically majestic, far more imposing than Zion, but the latter’s glory surpasses the former’s. That is because Zion’s majesty is spiritual, not physical. BACK TO PSALM 68:16

STUDY NOTE FOR PSALM 68:18 receiving gifts. In Eph. 4:8 Paul writes “gave gifts.” In a procession of triumph, the victor would receive and distribute gifts. BACK TO PSALM 68:18

STUDY NOTE FOR PSALM 68:19 daily bears us up. God cares for His people and is constantly in touch with their needs. Cf. Is. 46:1–4, where the prophet decries the inability of the idols to care for their worshipers. BACK TO PSALM 68:19

STUDY NOTE FOR PSALM 68:20 God of salvation. The Lord saves His people from illness and from death in battle. In Jesus Christ His people learn that He, by His resurrection, delivers from death by obtaining eternal life for them. BACK TO PSALM 68:20

STUDY NOTE FOR PSALM 68:22 from Bashan. Likely a reference to the defeat of Og, king of Bashan in the period before the conquest of the land (Deut. 3).

depths of the sea. God delivered Israel from death at the Red Sea (Ex. 14). BACK TO PSALM 68:22

STUDY NOTE FOR PSALM 68:24 Your procession. After being led by God in battle, the army would return to the city of Jerusalem, carrying the ark with them (Ps. 24). Worshiping crowds would accompany it to the temple. BACK TO PSALM 68:24

STUDY NOTE FOR PSALM 68:29 Because of your temple. Jerusalem’s prestige has a single, spiritual cause: God chose it as a special place of His dwelling in that era (Deut. 12; 2 Sam. 7; cf. Is. 22:1, 2). BACK TO PSALM 68:29

STUDY NOTE FOR PSALM 68:30 Rebuke. More than a verbal assault, to “rebuke” a nation is to destroy it.

beasts ... reeds. Either the crocodile or the hippopotamus, both symbols of Egypt. BACK TO PSALM 68:30

STUDY NOTE FOR PSALM 68:31 Cush. A traditional ally of Egypt (Nah. 3:9). Cush is the remote land south of Egypt, including parts of modern Eritrea, Ethiopia, and Sudan. BACK TO PSALM 68:31

STUDY NOTE FOR PSALM 68:33 rides in the heavens. The psalmist poetically alludes to the heavens as God’s war chariot. BACK TO PSALM 68:33

STUDY NOTES FOR PSALM 69

STUDY NOTE FOR Ps. 69 The cry of a soul that has been in distress for a long time and yet still trusts in God to bring salvation. This psalm is well known because of its application in the NT to the anguish of Jesus, God’s righteous servant, as He sought His Father’s will during His earthly ministry.

69:1–4 Describes an overwhelming flood.

69:1 waters. The psalmist pictures his distress as one slowly sinking down in a river. The raging waters are a frequent biblical illustration of social or personal chaos. See notes on 18:4; 46:2, 3. BACK TO PSALM 69:1

STUDY NOTE FOR PSALM 69:2 flood sweeps over me. The poetic language in this section can be compared to a water ordeal, in which a person suspected of a crime might be cast into a river. The river was expected to overwhelm and carry away the guilty but to release the innocent. BACK TO PSALM 69:2

STUDY NOTE FOR PSALM 69:5–12 Articulates how God knows the psalmist’s humiliation.

69:5 wrongs I have done. Although the psalmist is innocent of the charges alluded to in v. 4, he does not claim to be without sin. BACK TO PSALM 69:5

STUDY NOTE FOR PSALM 69:6 those who seek you. The psalmist is concerned not for himself only but for others in Israel who might be injured in some way through his sins. His power and prominence in society increases the likelihood that his sins will affect others. BACK TO PSALM 69:6

STUDY NOTE FOR PSALM 69:9 for your house. This verse is applied to Jesus as He cleared the temple of money changers (John 2:17) and by doing good attracted the hatred of the wicked. Enmity directed toward God may cause suffering for those who are being conformed to Him (Rom. 15:3). BACK TO PSALM 69:9

STUDY NOTE FOR PSALM 69:11 made sackcloth my clothing. When the psalmist performs religious acts such as fasting, he must bear the brunt of ridicule from rich and poor alike (v. 12). BACK TO PSALM 69:11

STUDY NOTE FOR PSALM 69:13–18 A prayer for the flood not to overwhelm the psalmist. BACK TO PSALM 69:13

STUDY NOTE FOR PSALM 69:15 Let not the flood sweep over me. See v. 2.

pit. See Prov. 1:12; Is. 5:14; and notes. BACK TO PSALM 69:15

STUDY NOTE FOR PSALM 69:19–28 Articulates how God knows the psalmist’s humiliation. BACK TO PSALM 69:19

STUDY NOTE FOR PSALM 69:21 poison ... sour wine. The bitterness of gall is proverbial. When the psalmist suffers such maltreatment, he responds with a curse (vv. 22–29). The metaphor became a reality when Jesus Christ was offered vinegar at His crucifixion (John 19:29). He responded with compassion for those who tormented Him. BACK TO PSALM 69:21

STUDY NOTE FOR PSALM 69:25 May their camp be a desolation. The psalmist asks for the death of the wicked (v. 28). Peter cited this verse in connection with the death of Judas Iscariot and the void he left among the disciples (Acts 1:20). BACK TO PSALM 69:25

STUDY NOTE FOR PSALM 69:26 they persecute him whom you have struck down. The enemy furthers the pain of the afflicted. If God chastises someone, this is no excuse for others to increase his pain. BACK TO PSALM 69:26

STUDY NOTE FOR PSALM 69:29–36 A prayer for rescue for the praise of God. BACK TO PSALM 69:29

STUDY NOTE FOR PSALM 69:30 I will praise. The transition from pain and the call for judgment to resolute praise is abrupt. Such compression of thought is not unusual in biblical poetry. BACK TO PSALM 69:30

STUDY NOTE FOR PSALM 69:31 more than an ox. An ox was the most expensive sacrifice possible in ancient Israel. God is concerned with genuine praise, not wealth (50:12–14, 23; Hos. 14:2; Rom. 15:6; Heb. 13:15). BACK TO PSALM 69:31

STUDY NOTE FOR PSALM 69:32, 33 humble ... needy. The way to God is open to the humble poor. BACK TO PSALM 69:32, BACK TO PSALM 69:33

STUDY NOTE FOR PSALM 69:35 build up the cities of Judah. The last verses were probably added later than David, during or shortly after the exile of the Jews to Babylon in the sixth century B.C. BACK TO PSALM 69:35

STUDY NOTES FOR PSALM 70

STUDY NOTE FOR Ps. 70 The psalm is nearly identical to 40:13–17 and is concentrically arranged: the psalmist needs rescue (v. 1); prayer regarding those who search for the psalmist (vv. 2, 3); prayer regarding those who search for the Lord (v. 4); and the psalmist is poor and needy (v. 5).

70:title This title is used elsewhere only for Ps. 38.

70:1 Make haste ... to deliver me. In his desperate plight, the psalmist boldly asks the Lord to come to his rescue. BACK TO PSALM 70:1

STUDY NOTE FOR PSALM 70:2, 3 These verses are a prayer regarding those who search for the psalmist. BACK TO PSALM 70:3

70:2 who seek my life. The theme of the strophe (Introduction to Hebrew Poetry).

be turned back and brought to dishonor. The psalmist wants the Lord to turn the tables on the enemy. They seek his ruin and his life; he asks God to ruin them. BACK TO PSALM 70:2

STUDY NOTE FOR PSALM 70:4 all who seek you. That is, the Lord. The theme of the strophe is a prayer regarding those who search for the Lord. BACK TO PSALM 70:4

STUDY NOTE FOR PSALM 70:5 This verse focuses on the psalmist as poor and needy. BACK TO PSALM 70:5

STUDY NOTES FOR PSALM 71

STUDY NOTE FOR Ps. 71 A lament that articulates both sorrow and joy (2 Cor. 6:10). Given the close connection of Ps. 71 with Ps. 70 (a psalm of David), it is possible to read Ps. 71 as written by David in his “old age” (v. 9) BACK TO PSALM 71:1

STUDY NOTE FOR PSALM 71:2 In your righteousness. See note on 31:1. BACK TO PSALM 71:2

STUDY NOTE FOR PSALM 71:3 you have given the command. While the form of the verb in Hebrew is typical for a past action, here in the context of a number of imperatives it is used as an imperative.

my rock and my fortress. God is the psalmist’s only place of protection. See note on 61:2. BACK TO PSALM 71:3

STUDY NOTE FOR PSALM 71:5 from my youth. The language of the psalmist shows that he is now an older man (see v. 9). He is in a position where he can look back over his life and ponder his relationship with God. BACK TO PSALM 71:5

STUDY NOTE FOR PSALM 71:6 from my mother’s womb. The psalmist confesses that God created him for a gracious purpose. BACK TO PSALM 71:6

STUDY NOTE FOR PSALM 71:11 God has forsaken him. Like Job’s friends, the psalmist’s enemies have come to the wrong conclusion about his suffering. BACK TO PSALM 71:11

STUDY NOTE FOR PSALM 71:14 hope continually. He can look back over his long life and see how God has saved him in the past. His memory serves as a bulwark of devotion. BACK TO PSALM 71:14

STUDY NOTE FOR PSALM 71:15 their number is past my knowledge. Uninterrupted praise cannot adequately express God’s mercy; His salvation is beyond comprehension. BACK TO PSALM 71:15

STUDY NOTE FOR PSALM 71:18 another generation. It is the duty of the older members of God’s community to teach the young what God has done for His people. BACK TO PSALM 71:18

STUDY NOTE FOR PSALM 71:19 reaches the high heavens. God’s righteousness is so great it cannot be contained. It is without limit.

who is like you. A rhetorical question—to ask it is to answer. BACK TO PSALM 71:19

STUDY NOTE FOR PSALM 71:20 You ... made me see ... troubles. The psalmist knows that life is hard and that God has not sheltered him from every difficulty. Nonetheless, he has confidence that God will deliver him. BACK TO PSALM 71:20

STUDY NOTE FOR PSALM 71:21 comfort me again. Job is an example of someone restored after a time of intense suffering. But this kind of restoration does not always happen during earthly existence (Luke 16:25; Rom. 8:18; 2 Cor. 4:17). BACK TO PSALM 71:21

STUDY NOTES FOR PSALM 72

STUDY NOTE FOR Ps. 72 A prayer for the king, composed of three strophes (vv. 1–7, 8–14, 15–17; see Introduction to Hebrew Poetry); a benediction (vv. 18, 19); and a postscript (v. 20). Some of the language goes beyond what applies literally to the earthly king, anticipating the Messiah.

72:title See Introduction: Author. The Septuagint understands the title to name Solomon as the subject rather than the author of the psalm. The traditional understanding of the Hebrew is that the title indicates authorship.

72:1–7 A prayer for a righteous and prosperous reign.

72:1 justice ... righteousness. God, the divine king, is the source of all justice and righteousness. If the human king is to have such qualities, he must receive them from God. BACK TO PSALM 72:1

STUDY NOTE FOR PSALM 72:2 your people. The human king receives his calling from the divine King. BACK TO PSALM 72:2

STUDY NOTE FOR PSALM 72:3 prosperity. Heb. shalom. Under the terms of the Mosaic covenant, a just and righteous reign should also be a prosperous reign. See note on 122:6. BACK TO PSALM 72:3

STUDY NOTE FOR PSALM 72:4 poor ... needy. The king had a special responsibility to the vulnerable in society. God has a special concern and love for the poor, and the earthly king must take special care of them. See note on 9:18. BACK TO PSALM 72:4

STUDY NOTE FOR PSALM 72:5 sun ... moon. For the sun and moon in an image of longevity, see 89:36, 37. As applied to an earthly king, this is a poetic overstatement. The language looks forward to the one King who will live forever (Luke 1:33; Heb. 7:16; Rev. 11:15). BACK TO PSALM 72:5

STUDY NOTE FOR PSALM 72:7 peace. Better, “prosperity” for Heb. shalom in this psalm (see v. 3). BACK TO PSALM 72:7

STUDY NOTE FOR PSALM 72:8–14 A prayer for a worldwide reign.

72:8 from sea to sea. There is an allusion here to the promised boundaries of Ex. 23:31, but the language far exceeds any achievement of any earthly king of Israel and so looks forward to the Messiah’s reign. BACK TO PSALM 72:8

STUDY NOTE FOR PSALM 72:9 desert tribes. He will subdue the rebellious tribes of the desert. BACK TO PSALM 72:9

STUDY NOTE FOR PSALM 72:10 Tarshish ... Sheba ... Seba. These places were considered remote. Tarshish is usually associated with Tartessus in Spain. Sheba and probably Seba are in southern Arabia. BACK TO PSALM 72:10

STUDY NOTE FOR PSALM 72:15–17 A prayer for a long reign. BACK TO PSALM 72:15

STUDY NOTE FOR PSALM 72:17 May his name endure forever. The verse recalls the Abrahamic promises of Gen. 12:2, 3. The king is a focal point for the society of God’s people, for he represents the people and is the heir of the promises. In Jesus Christ these promises come to fulfillment. BACK TO PSALM 72:17

STUDY NOTE FOR PSALM 72:18, 19 A doxology that concludes Book 2 (Introduction: Characteristics and Themes). The doxology in all likelihood is an independent poem.

Blessed be. God is blessed in response to all the blessings he has granted in Pss. 42–72. BACK TO PSALM 72:18, 19

STUDY NOTE FOR PSALM 72:20 A postscript. Ps. 72 is the last psalm of a Davidic collection that was incorporated in the book of Psalms as the process of collecting continued. This verse cannot be applied strictly to every psalm in Pss. 1–72. BACK TO PSALM 72:20

STUDY NOTES FOR PSALM 73

STUDY NOTE FOR Ps. 73 The psalm begins with an assertion that God is good, a belief won only after long struggle with what is observed in the world, especially the prosperity of the wicked. This important theme is also treated in Pss. 37; 49; and the book of Job. Based on the threefold use of Hebrew ak in v. 1 (“truly”), v. 13 (not translated), and v. 18 (“truly”), the psalm is divided into three strophes (Introduction to Hebrew Poetry): the crisis of faith (vv. 1–12), the turning point in the crisis (vv. 13–17), and the resolution of the crisis (vv. 18–28).

73:1–12 These verses articulate the crisis of faith.

73:1 God is good. What clouded the psalmist’s heart and troubled his relationship with the Lord has been resolved but only through struggle. BACK TO PSALM 73:1

STUDY NOTE FOR PSALM 73:2 my feet had almost stumbled. An obedient life is often compared to a walk along a straight path (Prov. 1–9). The psalmist describes doubt and skepticism with the image of falling off a path. BACK TO PSALM 73:2

STUDY NOTE FOR PSALM 73:6 pride is their necklace. The prosperity of the wicked leads to the deeper sins of pride and violence. BACK TO PSALM 73:6

STUDY NOTE FOR PSALM 73:7 eyes swell out. A figure for a heart made insensitive by overindulgence (1 John 2:16). BACK TO PSALM 73:7

STUDY NOTE FOR PSALM 73:9 against the heavens. The proud are not afraid to talk as if they had created the world themselves, leaving God behind (Acts 20:22). BACK TO PSALM 73:9

STUDY NOTE FOR PSALM 73:13–17 These verses articulate the turning point in the crisis.

73:13 in vain. Shows the poet’s attitude before he resolved the issue in his mind. BACK TO PSALM 73:13

STUDY NOTE FOR PSALM 73:15 If I had said. If he had broadcast his doubts and complaints before coming to a solution, he would have instilled doubt in the community of God. BACK TO PSALM 73:15

STUDY NOTE FOR PSALM 73:16 this. The prosperity of the wicked and the suffering of the righteous. BACK TO PSALM 73:16

STUDY NOTE FOR PSALM 73:17 into the sanctuary. The change came for him when he entered the presence of God revealed in the temple.

their end. Though the wicked may prosper for a time, their final lot is destruction. BACK TO PSALM 73:17

STUDY NOTE FOR PSALM 73:20 Like a dream. God will come in judgment against the wicked. When He does, their prosperity will seem like a dream. BACK TO PSALM 73:20

STUDY NOTE FOR PSALM 73:22 brutish and ignorant. His negative emotions blocked clear thinking about God and His ways. BACK TO PSALM 73:22

STUDY NOTE FOR PSALM 73:23 you hold my right hand. God is close to the worshiper to counsel and guide him. BACK TO PSALM 73:23

STUDY NOTE FOR PSALM 73:24 to glory. While some take this as a reference to eternal glory, a reference to earthly fame and reputation is more likely. BACK TO PSALM 73:24

STUDY NOTE FOR PSALM 73:25 nothing ... besides you. An example of hyperbole to emphasize the fact that God is the psalmist’s ultimate desire (cf. 16:2 note). BACK TO PSALM 73:25

STUDY NOTE FOR PSALM 73:28 good to be near God. The presence of God is the ultimate resolution to the problem of the prosperity of the wicked. BACK TO PSALM 73:28

STUDY NOTES FOR PSALM 74

STUDY NOTE FOR Ps. 74 A lament for the destruction of the temple in 586 B.C. comparable to the mournful poems of Lamentations. It articulates those times in life when circumstances offer no evidence that God is present or in control. The psalm has three strophes (Introduction to Hebrew Poetry): the agonizing “why?” (vv. 1–11), an affirmation that God is king (vv. 12–17), and petitions that God remember His people (vv. 18–23).

74:1–11 These verses express the agonizing “why?” of the psalmist.

74:1 why do you cast us off forever. Israel’s defeat at the hands of the Babylonians indicated that God had abandoned His chosen people and would protect them no longer. The prophets describe God’s abandonment of His temple, blaming it on Israel’s sin and unbelief (e.g., Ezek. 9–11). See note on 22:1.

sheep. The writer appeals to this metaphor of intimate relationship between God and His people in order to plead for restoration. See 23:1. BACK TO PSALM 74:1

STUDY NOTE FOR PSALM 74:2 Remember. The psalmist means more than mental recall; he wants God to act on His ancient covenant promise to save His people.

Mount Zion. The location of the temple and the place where God made His presence known in a special way. See 2:6; 50:2; 128:5; 129:5. BACK TO PSALM 74:2

STUDY NOTE FOR PSALM 74:3 Direct your steps. The psalmist asks God to survey and react to the damage the enemy inflicted on His possessions. When Nebuchadnezzar took Jerusalem in 586 B.C. he ordered the sanctuary to be demolished. BACK TO PSALM 74:3

STUDY NOTE FOR PSALM 74:9 do not see our signs ... any prophet. The worst fear is that God will be silent in the face of destruction. This psalm was likely written soon after the event, since a number of prophets were active during the period of restoration. BACK TO PSALM 74:9

STUDY NOTE FOR PSALM 74:10 revile your name. The psalmist tries to persuade God by arguing that His reputation is in danger. Asaph is distressed by God’s apparent inactivity. BACK TO PSALM 74:10

STUDY NOTE FOR PSALM 74:12–17 These verses are an affirmation that God is king.

74:12 Yet God my King. Faith sees the invisible (Heb. 11:1). BACK TO PSALM 74:12

STUDY NOTE FOR PSALM 74:13, 14 sea ... sea monsters ... heads of Leviathan. The poet alludes to a popular concept of creation and applies it to the Lord. These three “monsters” occur in this same order in a related text discovered at ancient Ugarit in Syria. In that text, the monsters are defeated by the goddess Anat at the time of creation. The defeat of the “Sea” refers to God’s work of creation in the first place and then, perhaps, alludes to the exodus, as is clear from the references to creation in vv. 16, 17 and the Ugaritic parallels. The psalmist’s use of this imagery is not meant to endorse the popular myth but to say that the God of Israel is the creator of all. The gods of the Near East are nothing because they do not exist. See 18:4; 29:3, 10; 46:2, 3; 69:1, 2; Jer. 14:22; 1 Cor. 8:4. Implicit in this affirmation of faith is the request for God to do in the psalmist’s presence what He did at the time of creation—eliminate the obstacles to a well-ordered life. BACK TO PSALM 74:13, 14

STUDY NOTE FOR PSALM 74:18–23 These verses offer petitions that God remember and not forget His people.

74:18 Remember. The third strophe opens with a call for God to remember. BACK TO PSALM 74:18

STUDY NOTE FOR PSALM 74:20 covenant. The writer appeals to God’s covenant, knowing that His patience is not exhausted despite the disobedience that led to the fall of the northern kingdom in the eighth century B.C. BACK TO PSALM 74:20

STUDY NOTE FOR PSALM 74:22 Arise. See note on 7:6. BACK TO PSALM 74:22

STUDY NOTE FOR PSALM 74:23 Do not forget. The strophe closes with a call for God to not forget His enemies and their opposition to Him. BACK TO PSALM 74:23

STUDY NOTES FOR PSALM 75

STUDY NOTE FOR Ps. 75 A song of thanksgiving that has four strophes (Introduction to Hebrew Poetry): communal thanksgiving (v. 1), a divine oracle (vv. 2–5), a prophetic oracle (vv. 6–8), and individual thanksgiving (vv. 9, 10). The theme of casting down the wicked and lifting up the righteous is also found in Hannah’s song (1 Sam. 2:1–10) and Mary’s words of praise (Luke 1:46–55).

75:1 We. The psalm begins as a communal thanksgiving, though at the end an individual speaks for the community.

name. See 8:1.

wondrous deeds. God’s great acts in history (Rev. 15:3, 4). BACK TO PSALM 75:1

STUDY NOTE FOR PSALM 75:2–5 These verses are a divine oracle.

75:2 judge with equity. God’s judgments are always just, and He knows the secrets of the heart. BACK TO PSALM 75:2

STUDY NOTE FOR PSALM 75:3 keep steady its pillars. God provides the underlying stability of the world order. BACK TO PSALM 75:3

STUDY NOTE FOR PSALM 75:4 horn. This common metaphor is one of a powerful horned beast proudly lifting up its head in defiance and anger. God warns the wicked not to act in this way against Him. BACK TO PSALM 75:4

STUDY NOTE FOR PSALM 75:6–8 These verses are a prophetic oracle.

75:6, 7 God ... executes judgment. God and not any person in any other place determines what shall stand. BACK TO PSALM 75:6

STUDY NOTE FOR PSALM 75:8 cup. See note on 11:6. BACK TO PSALM 75:8

STUDY NOTE FOR PSALM 75:9–10 These verses are individual thanksgiving.

75:9 But I. An individual, probably the king, now speaks. BACK TO PSALM 75:9

STUDY NOTES FOR PSALM 76

STUDY NOTE FOR Ps. 76 A psalm of Zion that focuses more on the God of Zion than on Zion itself. There are four strophes (Introduction to Hebrew Poetry): God is known among His people (vv. 1–3), God is majestic in battle (vv. 4–6), God is awesome in judgment (vv. 7–10), and God is awesome among the nations (vv. 11, 12). From the NT perspective, this song praises God for His victory at the cross and looks forward to the great final victory over evil at the end of the age (Rev. 19:11–21).

76:1–3 These verses teach that God is known among His people. BACK TO PSALM 76:1

STUDY NOTE FOR PSALM 76:2 Salem ... his dwelling place. Salem is the ancient name for Jerusalem. God’s tabernacle is His sanctuary. The tabernacle was a tent, but the temple that replaced it could still be called a “tent” poetically.

Zion. The mountain where the temple was situated (2:6). BACK TO PSALM 76:2

STUDY NOTE FOR PSALM 76:3 he broke. God defeated the enemy at Jerusalem. A good example of such a battle is the siege by Sennacherib in 701 B.C. (2 Kin. 19; Is. 37). BACK TO PSALM 76:3

STUDY NOTE FOR PSALM 76:4–6 These verses teach that God is majestic in battle.

76:4 Glorious. See John 1:14. BACK TO PSALM 76:4

STUDY NOTE FOR PSALM 76:5 stouthearted were stripped of their spoil. God has destroyed powerful soldiers; they are no match for Him. BACK TO PSALM 76:5

STUDY NOTE FOR PSALM 76:6 rebuke. God’s rebuke is the word of His powerful judgment. At His rebuke the forces of chaos and evil flee before Him, and peace reigns (Nah. 1:4; Matt. 8:23–27; 17:18). BACK TO PSALM 76:6

STUDY NOTE FOR PSALM 76:7–10 These verses teach that God is awesome in judgment. BACK TO PSALM 76:7

STUDY NOTE FOR PSALM 76:10 wrath ... shall praise you. God’s wrath brings praise because it is directed against the wicked and unjust, who afflict the poor and vulnerable (9:18 note). BACK TO PSALM 76:10

STUDY NOTE FOR PSALM 76:11–12 These verses teach that God is awesome among the nations.

76:11 vows. See Lev. 27. BACK TO PSALM 76:11

STUDY NOTES FOR PSALM 77

STUDY NOTE FOR Ps. 77 An individual prays on behalf of the community (vv. 7–9). A deep lament (vv. 1–9) is followed by eloquent reflection on the exodus (vv. 10–20).

77:1–9 These verses are a lament. BACK TO PSALM 77:1

STUDY NOTE FOR PSALM 77:2 my hand is stretched out. A common gesture of prayer was reaching out toward heaven. BACK TO PSALM 77:2

STUDY NOTE FOR PSALM 77:5 days of old. The days when God was near and acted to save Israel from distress. BACK TO PSALM 77:5

STUDY NOTE FOR PSALM 77:7 spurn. The Lord had promised to be with His people, and His people had to obey in gratitude for His presence. Though God is longsuffering, at times His patience runs out (1 Sam. 4; Lam. 1–5; Ezek. 9–11). BACK TO PSALM 77:7

STUDY NOTE FOR PSALM 77:9 Has God forgotten to be gracious. It is impossible that God should cease to be merciful, but the distress of life elicits these questions in the psalmist. BACK TO PSALM 77:9

STUDY NOTE FOR PSALM 77:10–20 This reflection on the exodus provides light for the psalmist in the darkness of lamentation.

77:10 I will appeal to this. This verse provides a crucial transition in the psalm. By remembering God’s great acts in the past, the poet builds confidence in the present and for the future.

years of the right hand. When God’s power was seen to act for them (Ex. 15:6). BACK TO PSALM 77:10

STUDY NOTE FOR PSALM 77:13 great. As the writer remembers God’s great acts in the past, he is reminded of God’s attributes: holiness and unique power. BACK TO PSALM 77:13

STUDY NOTE FOR PSALM 77:15 redeemed your people. The context shows that the psalmist has in mind the deliverance of Israel from Egypt. BACK TO PSALM 77:15

STUDY NOTE FOR PSALM 77:16 waters. In this poetic remembrance of the exodus, the waters of the Red Sea are personified. In this way the crossing of the Red Sea is pictured as a battle against the waters of chaos (18:4; 29:3, 10; 46:2, 3 and notes). BACK TO PSALM 77:16

STUDY NOTE FOR PSALM 77:19 your footprints were unseen. God’s action was from above, not controlled by the constraints of earthly conditions. BACK TO PSALM 77:19

STUDY NOTE FOR PSALM 77:20 You led your people like a flock. The crossing of the Red Sea was a violent conflict; in this verse, the mood is calm as the Shepherd of Israel leads His people through the desert (23:1). BACK TO PSALM 77:20

STUDY NOTES FOR PSALM 78

STUDY NOTE FOR Ps. 78 A historical psalm with the express purpose of passing on instruction (v. 1) about God’s justice and mercy and about the response of faith and obedience. After a wisdom-based introduction (vv. 1–8), there are two recitations of history: vv. 9–39 and vv. 40–72, both of which begin with God’s acts in Egypt.

78:1–8 This introduction provides the purpose of the poem.

78:1 teaching. From the Heb. word torah, which here means instruction, not law. See note on 1:2. BACK TO PSALM 78:1

STUDY NOTE FOR PSALM 78:2 in a parable. The writer will recount the events of the past in a poetic way designed to instruct the hearts of distant generations. BACK TO PSALM 78:2

STUDY NOTE FOR PSALM 78:3 told us. Instruction was disseminated in his family from generation to generation (Deut. 6:4–9; 32:7). BACK TO PSALM 78:3

STUDY NOTE FOR PSALM 78:5 testimony ... law. God established a relationship with His people based on grace alone. In this context He gave them laws to live by so that they could show their gratitude to Him. These laws are summarized in the Ten Commandments (Ex. 20; Deut. 5). BACK TO PSALM 78:5

STUDY NOTE FOR PSALM 78:6 tell them to their children. See note on v. 3. BACK TO PSALM 78:6

STUDY NOTE FOR PSALM 78:7 keep his commandments. The object of the history lesson is not merely antiquarian but to deepen the faith and obedience of God’s people (see 105:45). BACK TO PSALM 78:7

STUDY NOTE FOR PSALM 78:9–39 These verses are the first of two recitations of Israel.

78:9 Ephraimites. Cf. vv. 67, 68, where the choice of Judah is coupled with the rejection of Ephraim. BACK TO PSALM 78:9

STUDY NOTE FOR PSALM 78:10 God’s covenant. God promised to protect His people if they obeyed the terms of His covenant but to destroy them if they disobeyed (Deut. 27:9–28:68). BACK TO PSALM 78:10

STUDY NOTE FOR PSALM 78:13 He divided the sea. Chief among the great acts of God was the deliverance from Egypt by which God rescued His people from slavery and brought them into their own land. The Red Sea crossing was the greatest demonstration of God’s power in the past and, accordingly, was often called to memory by psalmists and prophets. BACK TO PSALM 78:13

STUDY NOTE FOR PSALM 78:18 tested God. Israel grumbled about the food in the wilderness time and time again, and God provided for their needs (Ex. 16). BACK TO PSALM 78:18

STUDY NOTE FOR PSALM 78:20 Can he also give bread. God’s provision of water in the wilderness should have led to faith and trust. Instead, the Israelites tested the Lord by asking for food (cf. John 6:25–58). BACK TO PSALM 78:20

STUDY NOTE FOR PSALM 78:21 full of wrath. Rebellion against the Lord led to His judgment (Num. 11:1–3). After judging the people, He returned with His grace (vv. 23–39), but the people responded to grace only with further rebellion (vv. 40, 41). This is the story of Israel throughout the OT, perhaps best represented in the book of Judges (see Judg. 2:6–23). Heb. 12:1–12 reminds us that God chastises those whom He loves. BACK TO PSALM 78:21

STUDY NOTE FOR PSALM 78:33 like a breath. The same word as that found in the opening of Ecclesiastes: “vanity” (Eccl. 1:2). It describes the world apart from God and under the curse of the fall. Apart from God, humanity has nothing—only the fear of death and the void. BACK TO PSALM 78:33

STUDY NOTE FOR PSALM 78:37 faithful to his covenant. See v. 10. God initiated a relationship with Israel through His grace and then revealed His will to them through His law, including the curses and blessings of the covenant. The people disobeyed the law and brought on themselves God’s judgment. BACK TO PSALM 78:37

STUDY NOTE FOR PSALM 78:40–72 These verses are the second recitation of Israel’s history.

78:40 often they rebelled. Examples include Num. 11; 14; 16. BACK TO PSALM 78:40

STUDY NOTE FOR PSALM 78:44–51 He lists six of the plagues of Egypt. BACK TO PSALM 78:44

STUDY NOTE FOR PSALM 78:52 like a flock. See 77:20. BACK TO PSALM 78:52

STUDY NOTE FOR PSALM 78:54–64 God blessed them with the Promised Land, but they quickly forgot Him. BACK TO PSALM 78:54

STUDY NOTE FOR PSALM 78:55 He drove out nations. Israel fought, but the faithful knew that it was God, the divine warrior, who actually won the victories against the enemies. The story of the defeat of Jericho was a model for the battles of the conquest under Joshua (Josh. 5:13–6:27). BACK TO PSALM 78:55

STUDY NOTE FOR PSALM 78:56 tested ... the Most High God. They did not keep His law in the desert, nor did they keep it in the Promised Land. See Judg. 2:10–15. BACK TO PSALM 78:56

STUDY NOTE FOR PSALM 78:58 their idols. The height of their rebellion was to worship false gods. BACK TO PSALM 78:58

STUDY NOTE FOR PSALM 78:60 dwelling at Shiloh. Soon after entering the Promised Land, the tabernacle was set up in Shiloh (Josh. 18:1), twenty miles (32 km) northeast of Jerusalem, in the tribal territory of Ephraim. BACK TO PSALM 78:60

STUDY NOTE FOR PSALM 78:61 his power to captivity. During Samuel’s youth, God punished Israel and its leaders, particularly Eli’s sons, by abandoning Israel in battle and allowing the Philistines to capture the ark (1 Sam. 4; 5). BACK TO PSALM 78:61

STUDY NOTE FOR PSALM 78:65 as from sleep. God had left Israel temporarily and seemed to be asleep. An unusual figure of speech explains how He began to act. BACK TO PSALM 78:65

STUDY NOTE FOR PSALM 78:67 He rejected. The rejection of the tribe of Ephraim refers to the abandonment of the Shiloh sanctuary and perhaps also the rejection of Saul’s monarchy. BACK TO PSALM 78:67

STUDY NOTE FOR PSALM 78:68 he chose the tribe of Judah. Jerusalem succeeded Shiloh as the designated location for the worship of God.

Mount Zion. See note on 2:6. BACK TO PSALM 78:68

STUDY NOTE FOR PSALM 78:70 sheepfolds. Recalls David’s humble origins (1 Sam. 16:11–13). BACK TO PSALM 78:70

STUDY NOTE FOR PSALM 78:72 upright heart. The psalm climaxes on a positive note with a faithful king in Jerusalem, the place of God’s special presence. BACK TO PSALM 78:72

STUDY NOTES FOR PSALM 79

STUDY NOTE FOR Ps. 79 The destruction of the temple (v. 1) dates this psalm to the period after the Babylonian defeat of Jerusalem in 586 B.C. The psalm articulates the agony of that disaster. The problem (vv. 1–5) is followed by a series of petitions (vv. 6–12), and the psalm ends with a promise of praise (v. 13).

79:1–5 These verses describe the problem of the destruction of the temple and Jerusalem.

79:1 the nations have come into your inheritance. Because the people disobeyed God’s covenant, He did what He had warned them He would do (Deut. 28:15–68), sending a foreign nation against them. Both city and temple were destroyed at this time (2 Kin. 25; 2 Chr. 36:15–23; Lam. 1–5). BACK TO PSALM 79:1

STUDY NOTE FOR PSALM 79:2 your servants ... your faithful. The faithful also suffered at the hands of the Babylonians. The psalmist singles out the death of the faithful as he appeals to God for restoration. BACK TO PSALM 79:2

STUDY NOTE FOR PSALM 79:5 How long. This is a prayer to God to change a hard situation. See 6:4; 13:1–2; 74:10; 80:4.

jealousy. A synonym for anger. BACK TO PSALM 79:5

STUDY NOTE FOR PSALM 79:6–12 These verses contain a series of petitions.

79:6 Pour out your anger on the nations. The poet calls for a reversal, asking God to turn His wrath from Israel to the nations God was using to punish them. In the end the Lord answered the psalmist’s prayer, restoring Israel and destroying Babylon. BACK TO PSALM 79:6

STUDY NOTE FOR PSALM 79:8 former iniquities. This psalm may have been written some time after the destruction of Jerusalem. The chief sin was idolatry, turning to false gods. BACK TO PSALM 79:8

STUDY NOTE FOR PSALM 79:11 prisoners. The writer knows that God has a special place in His heart for the oppressed and vulnerable, so he reminds the Lord of those who need Him (9:18 note). BACK TO PSALM 79:11

STUDY NOTE FOR PSALM 79:13 This verse is a promise to praise God.

79:13 generation to generation. See 78:4. BACK TO PSALM 79:13

STUDY NOTES FOR PSALM 80

STUDY NOTE FOR Ps. 80 A prayer for restoration to God’s favor that depicts the Lord as both Shepherd and Vinedresser of Israel. The theme is stated in the refrain of vv. 3, 7, 19: “Restore us ... Let your face shine, that we may be saved!” The psalm is concentrically arranged: asking for the Shepherd’s favor (vv. 1–3), lamenting the Shepherd’s anger (vv. 4–7), lamenting the Vinedresser’s apparent neglect (vv. 8–14a), and asking for the Vinedresser’s favor (vv. 14b–19).

80:1–3 These verses are a prayer for the Shepherd.

80:1 Shepherd. God is Israel’s shepherd (Ps. 23) because He guides His people and provides for them (77:20; 78:52, 71, 72; 79:13). In the ancient Near East, “shepherd” was not an unusual title for kings.

cherubim. Above the ark of the covenant, in the Most Holy Place of the temple, the wings of the cherubim stretched out over God’s throne (Ex. 25:22; Num. 7:89).

shine forth. An allusion to the priestly benediction in Num. 6:24–26. The psalmist is calling upon God to reveal His gracious presence to them. BACK TO PSALM 80:1

STUDY NOTE FOR PSALM 80:2 Ephraim and Benjamin and Manasseh. The mention of these significant tribes of the northern kingdom may indicate that the psalm was composed in the last days of that kingdom. BACK TO PSALM 80:2

STUDY NOTE FOR PSALM 80:3 Restore us, O God. In this first occurrence of the refrain, God is addressed simply as “God.” See v. 7. BACK TO PSALM 80:3

STUDY NOTE FOR PSALM 80:4–7 These verses lament the Shepherd’s anger.

80:4 how long. See 79:5. BACK TO PSALM 80:4

STUDY NOTE FOR PSALM 80:5 bread of tears. Their mourning is so continuous that it is like their daily food and drink. BACK TO PSALM 80:5

STUDY NOTE FOR PSALM 80:7 Restore us, O God of hosts. In this second occurrence of the refrain, God is addressed as “God of hosts.” See vv. 3, 19. BACK TO PSALM 80:7

STUDY NOTE FOR PSALM 80:8–14a These verses lament the Vinedresser’s apparent neglect. In reality, the Lord had not neglected Israel but had allowed the nation to reap the destruction it had sown in its disobedience.

80:8 vine. Israel is the vine God transplanted from slavery in Egypt to the fruitful soil of Palestine (Is. 5:1–7; John 15:1, 2). BACK TO PSALM 80:8

STUDY NOTE FOR PSALM 80:10 covered with its shade. The lowly vine became so great through the blessing of God that the mountains and the giant cedars were covered with its shadow (Luke 13:19). BACK TO PSALM 80:10

STUDY NOTE FOR PSALM 80:11 sea ... River. The Mediterranean and the Euphrates. The language is reminiscent of the promises made to Abraham. BACK TO PSALM 80:11

STUDY NOTE FOR PSALM 80:12 Why then have you. The psalmist knows that no matter what human army actually defeated Israel, God had allowed it. God seemed to be turning His back on the people He had created. BACK TO PSALM 80:12

STUDY NOTE FOR PSALM 80:14b–19 These verses are a prayer for the Vinedresser’s favor. BACK TO PSALM 80:14

STUDY NOTE FOR PSALM 80:17 son of man. Though the reference might be to Israel, it is more likely to the Davidic king and ultimately to the Messiah. BACK TO PSALM 80:17

STUDY NOTE FOR PSALM 80:19 Restore us, O LORD God of hosts. In this third occurrence of the refrain, God is addressed as “LORD God of hosts.” See vv. 3, 7. BACK TO PSALM 80:19

STUDY NOTES FOR PSALM 81

STUDY NOTE FOR Ps. 81 The psalm begins with praise to God (vv. 1–5a) and ends with preaching by God (vv. 5b–16), providing a sermon that reveals God’s heart.

81:1–5a These verses offer praise to God. BACK TO PSALM 81:1

STUDY NOTE FOR PSALM 81:2 Raise a song. The psalms teach us by example to worship with exuberance. BACK TO PSALM 81:2

STUDY NOTE FOR PSALM 81:3 new moon. The Bible occasionally mentions a special celebration that took place at the time of the new moon (1 Sam. 20:5, 18; 2 Kin. 4:23; Is. 66:23; Ezek. 46:1, 6; Amos 8:5). Frequently, the new moon festival is mentioned along with regular Sabbath observance; see also Col. 2:16, 17. BACK TO PSALM 81:3

STUDY NOTE FOR PSALM 81:5 language I had not known. The language may be Egyptian. Another translation is “a voice we did not know,” referring to the verses following.

81:5b–16 These verses are a sermon by God. BACK TO PSALM 81:5

STUDY NOTE FOR PSALM 81:6, 7 God responds to the cries of His people.

81:6 I relieved ... the burden. With specific language, God reminds Israel of its slavery in Egypt. BACK TO PSALM 81:6

81:7 secret place of thunder. This may refer to God’s appearance at Mount Sinai (Ex. 19:16–25), although thunder and lightning were frequent signs of His presence.

Meribah. See Ex. 17:1–7; Num. 20:1–13. BACK TO PSALM 81:7

STUDY NOTE FOR PSALM 81:8, 9 God warns of danger. BACK TO PSALM 81:8

81:9 you shall not bow down to a foreign god. The warning implies that Israel was not observing this basic commandment (Ex. 20:3). BACK TO PSALM 81:9

STUDY NOTE FOR PSALM 81:10 God promises abundance.

81:10 I am the LORD your God. Strongly reminiscent of the preamble to the Ten Commandments (Ex. 20:2). The relationship of grace came before revelation of the law.

I will fill it. Much of Israel’s history, as recorded in Joshua through Chronicles, is the story of God’s people looking for satisfaction without God. If they were worried about rain, they turned to Baal (1 Kin. 18). If they were worried about enemies, they wanted a strong king (1 Sam. 8). They kept forgetting they had a God who could and would fulfill all their needs easily. BACK TO PSALM 81:10

STUDY NOTE FOR PSALM 81:11–15 God lets us suffer consequences. BACK TO PSALM 81:11

STUDY NOTE FOR PSALM 81:12 I gave them over. See Rom. 1:24. BACK TO PSALM 81:12

STUDY NOTE FOR PSALM 81:13 Oh, that my people. God’s compassion for Israel is clearly seen in this verse. BACK TO PSALM 81:13

STUDY NOTE FOR PSALM 81:16 God longs to bless us.

81:16 finest of the wheat ... honey from the rock. God longs to satisfy us with the finest of wheat, not just manna, and with honey from the rock, not just water from the rock. BACK TO PSALM 81:16

STUDY NOTES FOR PSALM 82

STUDY NOTE FOR Ps. 82 This short psalm presents some difficult problems. Chief among them is the “gods” mentioned in vv. 1, 6. A number of scholars take this as a reference to angelic powers, lesser spiritual beings who make up God’s heavenly council. A second interpretation understands “gods” literally, as deities made subordinate to Yahweh. The most probable interpretation is that the “gods” are human judges. The Hebrew word elohim (“gods”) is used of human judges in Ex. 21:6; 22:8, 9. Within Ps. 82 the human nature of these gods is indicated by vv. 6, 7. A rough paraphrase is, “As judges, people may call you ‘lord,’ but you are as mortal as anyone else.”

82:1 divine council. The exact scope of this congregation is unclear. It may be the heavenly assembly (including only spiritual powers), or it may include earthly kings. BACK TO PSALM 82:1

STUDY NOTE FOR PSALM 82:3 the weak. See note on 9:18. BACK TO PSALM 82:3

STUDY NOTE FOR PSALM 82:6 You are gods. God is the judge, so human judges functioning as His agents can be called “gods.” Jesus quotes this line in reference to himself in John 10:34. BACK TO PSALM 82:6

STUDY NOTE FOR PSALM 82:8 judge the earth. Since the human judges were failing to reflect His justice, God Himself would have to do it. BACK TO PSALM 82:8

STUDY NOTES FOR PSALM 83

STUDY NOTE FOR Ps. 83 The community lament has two strophes (Introduction to Hebrew Poetry): a prayer for God’s action (vv. 1–8) and a prayer for God’s vengeance (vv. 9–18). The psalm is a model prayer for the Christian’s spiritual warfare. Instead of calling upon the Lord to destroy one’s flesh-and-blood enemies, He is called upon to vanquish the spiritual forces of evil.

83:1–8 These verses are a prayer for God.

83:1 do not keep silence ... hold your peace ... be still. Three negative imperatives bring out the passion of the plea. The heart of the covenant is the promise that God will be present with His people. To the psalmist’s eyes, God is absent from His people if they are defeated before the enemy. BACK TO PSALM 83:1

STUDY NOTE FOR PSALM 83:3 consult together. See 2:1, 2. BACK TO PSALM 83:3

STUDY NOTE FOR PSALM 83:5 they. The nations involved in the plot against Israel are listed in vv. 6–8. Attempts have been made to identify the historical situation behind the psalm, but no time period is known in which all of these enemies were actively hostile toward Israel at the same time. The closest is Jehoshaphat’s war recorded in 2 Chr. 20, but there is no mention of Assyria there. BACK TO PSALM 83:5

STUDY NOTE FOR PSALM 83:8 children. Moab and Ammon (Gen. 19:30–38). BACK TO PSALM 83:8

STUDY NOTE FOR PSALM 83:9–18 These verses are a prayer for God.

83:9 Midian. God enabled Gideon to destroy the Midianites (Judg. 7).

Sisera ... Jabin. Jabin was a king of Canaan, and Sisera was his general early in the period of the judges. God delivered the Israelites from them through the work of Deborah (Judg. 4; 5). BACK TO PSALM 83:9

STUDY NOTE FOR PSALM 83:11 Oreb ... Zeeb. Two leaders who were destroyed by Ephraimites during Gideon’s battle against the Midianites (Judg. 7:25–8:3).

Zebah and Zalmunna. Midianite kings who were captured and executed by Gideon (Judg. 8:4–21). BACK TO PSALM 83:11

STUDY NOTE FOR PSALM 83:12 pastures of God. The land of Israel, where the shepherd God settled His sheep, the people of Israel. The quote is ascribed to Israel’s enemies in order to highlight the blasphemous nature of their plots against Israel. BACK TO PSALM 83:12

STUDY NOTE FOR PSALM 83:15 your tempest ... your hurricane. God’s wrath is often compared to a violent storm (18:7–15; Nah. 1:3). BACK TO PSALM 83:15

STUDY NOTE FOR PSALM 83:16 seek your name. The psalm supplies a redemptive reason behind the judgment. As God judges the wickedness of the attackers, they will see their folly and turn to Him. BACK TO PSALM 83:16

STUDY NOTE FOR PSALM 83:18 Most High. The Hebrew words used sound similar to the most common title of the Canaanite god Baal. The poet is asking God to judge the nations so that they will know that He, not Baal, is the only God. BACK TO PSALM 83:18

STUDY NOTES FOR PSALM 84

STUDY NOTE FOR Ps. 84 A pilgrimage psalm (see Pss. 120–34) that expresses a deep longing to be in the presence of God. While Christians do not travel to a special location to be in God’s presence (John 4:21–24), the psalm articulates their yearning to experience Christ’s nearness.

84:1 your dwelling place. The temple, the place which God chose to reveal His presence to the people (Deut. 12; 1 Kin. 8). BACK TO PSALM 84:1

STUDY NOTE FOR PSALM 84:2 living God. The true object of the psalmist’s devotion is not the temple building itself but the God who revealed Himself there. Israel was often tempted to forget God and rely on the external trappings of religion (Jer. 7). BACK TO PSALM 84:2

STUDY NOTE FOR PSALM 84:3 sparrow ... swallow. Note the playful envy expressed by the psalmist. He is jealous of the birds who are able to build their homes near the altar. In this way, he expresses his deepest longings to be as close as possible to God. BACK TO PSALM 84:3

STUDY NOTE FOR PSALM 84:4 Blessed. See note on 1:1. Blessed are those who experience God’s presence.

your house. The temple, being the place of God’s appointment on earth, is like heaven on earth. From a NT perspective, this verse gives a glimpse of the unending happiness of heaven. BACK TO PSALM 84:4

STUDY NOTE FOR PSALM 84:5 Blessed. See note on 1:1. Blessed are those who find strength in God to experience His presence.

whose strength is in you. Their vitality in life is found in God’s power, not in their own.

highways. People living outside of Jerusalem made special trips to the temple to enjoy God’s presence in worship. The Songs of Ascents (Pss. 120–34) were probably used during these journeys (120:title). BACK TO PSALM 84:5

STUDY NOTE FOR PSALM 84:6 Valley of Baca. The name of a valley otherwise unknown. There is a similar sounding Hebrew verb meaning “to weep.” Others identify the noun as a certain kind of tree that flourishes in dry places, such as the balsam or aspen. The context indicates that the valley is arid but transformed by the presence of the joyful pilgrims.

early rain. The reference to the early rains probably connects this psalm with pilgrimage to the Feast of Booths (see Zech. 14:16–19), which was celebrated in the fall with the onset of the rainy season. BACK TO PSALM 84:6

STUDY NOTE FOR PSALM 84:7 Zion. The location of the temple, the ultimate goal of their pilgrimage. See notes on 2:6; 50:2; 74:2; 137:1. BACK TO PSALM 84:7

STUDY NOTE FOR PSALM 84:9 our shield ... your anointed. Shield is a metaphor for the king in his role as protector of his people. The king is not only the political leader of Israel but also the reflection of God’s kingship on earth. BACK TO PSALM 84:9

STUDY NOTE FOR PSALM 84:11 sun. The metaphor comparing God to the sun praises Him as the source of light and energy. The burning rays of the sun in the dry country east of the Mediterranean make it a suitable portrayal of God’s power.

shield. God is the ultimate source of protection.

No good thing does he withhold. See Rom. 8:28–39, esp. v. 32. BACK TO PSALM 84:11

STUDY NOTE FOR PSALM 84:12 blessed. See note on 1:1. Blessed are those who trust in God to experience His presence. BACK TO PSALM 84:12

STUDY NOTES FOR PSALM 85

STUDY NOTE FOR Ps. 85 Recalls the past when God’s people experienced His restoration (vv. 1–3) and the present when restoration is needed again (vv. 4–7). The promise of restoration and a word of exhortation follow (vv. 8, 9), along with a description of the restoration in terms of rain that will result in a bountiful harvest (vv. 10–13).

85:1–3 These verses recount a past experience of restoration.

85:1 favorable to your land. A number of occasions in biblical history are illustrative for the psalm. Perhaps most appropriate, though the psalm could have already been in existence for many years, was Judah’s return from Babylonian captivity in the sixth century B.C.

STUDY NOTE FOR PSALM 85:2 forgave the iniquity. The people’s misfortunes came from their sin before God. Forgiveness of sins means that God’s wrath will be stilled. The necessary repentance is also the gift of God’s grace. BACK TO PSALM 85:2

STUDY NOTE FOR PSALM 85:4–7 These verses recount a present need for restoration.

85:4–7 Restore us again ... revive us again. Based on God’s restoration in the past, the psalmist prays for restoration in the present. BACK TO PSALM 85:4

STUDY NOTE FOR PSALM 85:8–9 These verses recount the promise of restoration and a word of exhortation.

85:8 me. The community has been speaking as a unit up to this point (“us”), but now an individual steps forward. Whoever he is (priest or prophet), he speaks on behalf of God.

he will speak peace. The word for “peace” (Heb. shalom) indicates health and wholeness, and, like “steadfast love” (v. 7), it is a word intimately associated with the covenant. God promises the restoration of intimate relationship with His people.

saints. Formed from the same root as “steadfast love” (v. 7) and denotes those who are the objects of God’s covenant love. BACK TO PSALM 85:8

STUDY NOTE FOR PSALM 85:10–13 These verses describe the promised restoration.

85:10 meet ... kiss each other. This verse has long been interpreted to refer to the reconciliation that Jesus Christ effected between God’s justice, which cannot tolerate sin, and His mercy, which does not rejoice in the death of the wicked (Ezek. 33:11; 2 Pet. 3:9). Justice and mercy came together in the cross of Christ. See theological note “The Holiness of God” on p. 172.

peace. The well-known Heb. shalom, which denotes wholeness and health. (see v. 8). BACK TO PSALM 85:10

STUDY NOTE FOR PSALM 85:11 up from the ground ... down from the sky. The future restored relationship with God will join God’s blessing from heaven with the faithfulness of His people on earth. BACK TO PSALM 85:11

STUDY NOTE FOR PSALM 85:12 good. In context, “good” refers to fall rains that start the agricultural year and enable a bountiful harvest; see 65:11.

yield its increase. Fertility of land in an arid climate is an indication of God’s care and love for His people. BACK TO PSALM 85:12

STUDY NOTE FOR PSALM 85:13 Righteousness will go before him. This attribute of God is personified as a herald who proclaims God’s way before Him (cf. 23:6). BACK TO PSALM 85:13

STUDY NOTES FOR PSALM 86

STUDY NOTE FOR Ps. 86 A prayer for help in time of trouble concentrically arranged: save Your servant (vv. 1–4); God’s steadfast love (vv. 5, 6); trouble (v. 7); the nations will glorify God’s name (vv. 8–10); teach me to honor Your name (v. 11); the psalmist will glorify God’s name (vv. 12, 13); trouble (86:14); God’s steadfast love (v. 15); save Your servant (vv. 16, 17).

86:title See note on Ps. 17.

86:1–4 These verses are a prayer for God to save His servant. BACK TO PSALM 86:1

STUDY NOTE FOR PSALM 86:2 who trusts in you. The psalmist recognizes his inability, but he knows where true strength lies. BACK TO PSALM 86:2

STUDY NOTE FOR PSALM 86:3 Be gracious to me. The poet knows that God’s answer to his prayer is a manifestation of God’s unmerited grace. God owes him nothing. BACK TO PSALM 86:3

STUDY NOTE FOR PSALM 86:4 I lift up my soul. An idiom for trusting in God; see 24:4; 25:1. BACK TO PSALM 86:4

STUDY NOTE FOR PSALM 86:5, 6 These verses focus on God’s steadfast love. BACK TO PSALM 86:6

86:5 abounding in steadfast love. A core confession; see, e.g., 103:8; also Ex. 34:6; Num. 14:18; Neh. 9:17; Ps. 103:8.

call upon you. God does not forgive all people indiscriminately; He waits until they turn to Him with prayers of repentance. BACK TO PSALM 86:5

STUDY NOTE FOR PSALM 86:7 This verse focuses on the psalmist.

86:7 day of my trouble. For this expression see 77:2. BACK TO PSALM 86:7

STUDY NOTE FOR PSALM 86:8–10 These verses promise that the nations will glorify God.

86:8 none like you. The psalmist sees that no god of the surrounding nations can be compared with the Lord in what He is or does. This confession of God’s uniqueness is not a tacit admission that other gods exist (see v. 10). The psalmist is comparing the foreigners’ vain imaginations with the reality of Yahweh. BACK TO PSALM 86:8

STUDY NOTE FOR PSALM 86:9 All the nations you have made. Yahweh is the God of all the nations, even though they may not recognize Him. God gives them their existence and whatever blessings they have. BACK TO PSALM 86:9

STUDY NOTE FOR PSALM 86:11 The center of the poem and a prayer for God to teach the psalmist to honor His name.

86:11 unite my heart. A united heart is one totally set on God. BACK TO PSALM 86:11

STUDY NOTE FOR PSALM 86:12, 13 These verses promise that the psalmist will glorify God. BACK TO PSALM 86:12

86:13 steadfast love. The lovingkindness freely offered and promised in the gospel.

delivered my soul. While it is possible that the psalmist is referring to a past deliverance, it is probable that the verb has a future reference, since vv. 1–7, 14–17 presume that the psalmist needs to be rescued. The statement would then be an affirmation of faith. BACK TO PSALM 86:13

STUDY NOTE FOR PSALM 86:14 This verse focuses on the psalmist.

86:14 they do not set you before them. Something that the godly do; see 16:8; 54:3. BACK TO PSALM 86:14

STUDY NOTE FOR PSALM 86:15 This verse focuses on God.

86:15 See note on v. 5. BACK TO PSALM 86:15

STUDY NOTE FOR PSALM 86:16, 17 These verses are a prayer for God to save His servant. BACK TO PSALM 86:16

86:17 have helped ... comforted. See note on v. 13. BACK TO PSALM 86:17

STUDY NOTES FOR PSALM 87

STUDY NOTE FOR Ps. 87 The psalm glorifies Jerusalem as the city of God (vv. 1–3), which is the spiritual home of all the nations (vv. 4–7), and is similar to Pss. 46; 48; 76. The unique contribution of Ps. 87 is to give a glimpse of the universal character of God’s worship. Its universalistic language brings to mind the future day when the Gentiles should be “fellow heirs” in the gospel (Eph. 3:6).

87:1–3 These verses portray Jerusalem as the city of God.

87:1 holy mount. God is omnipresent: He is everywhere. Nevertheless, God met His people in an intimate and special way at Zion (2:6 note).

he founded. This refers to the building of the temple on Mount Zion, north of the city of David and towering over it. BACK TO PSALM 87:1

STUDY NOTE FOR PSALM 87:2 loves ... more than. The point is not that God hated other parts of Israel but that He blessed Jerusalem with His presence. After the temple was built, there was only one designated place for the official worship of God—Jerusalem (Deut. 12). BACK TO PSALM 87:2

STUDY NOTE FOR PSALM 87:3 of you are spoken. Referring to the divine pronouncement to follow in the next few verses. BACK TO PSALM 87:3

STUDY NOTE FOR PSALM 87:4–7 These verses portray Jerusalem as the spiritual home of the nations.

87:4 those who know me. There were occasional foreigners, such as Rahab and Naaman, who worshiped the Lord during the OT period (cf. Ex. 12:38). This amazing verse looks forward to seeing entire foreign nations bowing down to God.

mention. This formal introduction to the divine pronouncement uses the idea of the “book of the living” (69:28; cf. Ex. 32:32; Ps. 139:16; Is. 4:3; Rev. 21:24–27).

Rahab and Babylon. Rahab is a name for Egypt (Is. 30:7). Egypt and Babylon were the two superpowers who continually fought against Israel.

Philistia. Israel’s traditional enemy on the Mediterranean coast west of Judah.

Tyre. An affluent sea power north of Israel.

Cush. Biblical Cush is the remote region south of Egypt, including parts of modern Eritrea, Ethiopia, and Sudan. BACK TO PSALM 87:4

STUDY NOTE FOR PSALM 87:5 were born in her. Refers metaphorically to a spiritual birth in Zion, which is the spiritual birth mother of peoples from all over the world. BACK TO PSALM 87:5

STUDY NOTE FOR PSALM 87:6 registers the peoples. See note on v. 4. BACK TO PSALM 87:6

STUDY NOTE FOR PSALM 87:7 my springs. Physical thirst stands for spiritual thirst (42:1, 2), which can only be satisfied in Jerusalem, God’s chosen place. BACK TO PSALM 87:7

STUDY NOTES FOR PSALM 88

STUDY NOTE FOR Ps. 88 Of all the laments in the Psalter, this psalm most vividly expresses the distress of the psalmist. The writer’s distress can be heard from beginning to end, because his pain has lasted from his youth (v. 15) until the present. Most laments turn to confidence and praise at the end, but in this one the only glimmer of hope is that the psalmist is concerned to pray at all. He refers to God as “my salvation” (v. 1). A Christian is not, as such, free from the suffering of this world. On the contrary, the Christian lot commonly is suffering and pain but the believer finds solace in the suffering and resurrection of Christ (Phil. 3:10). BACK TO PSALM 88:1

STUDY NOTE FOR PSALM 88:3 Sheol. See note on 6:5. BACK TO PSALM 88:3

STUDY NOTE FOR PSALM 88:5 set loose among the dead. His condition is so bad that people treat him as if he were already dead. BACK TO PSALM 88:5

STUDY NOTE FOR PSALM 88:8 horror. The psalmist’s unhappiness is reminiscent of the suffering of Job. BACK TO PSALM 88:8

STUDY NOTE FOR PSALM 88:9 spread out my hands. An attitude of prayer. Though God afflicts him, or perhaps because God afflicts him, the psalmist knows there is only one refuge for him—God. BACK TO PSALM 88:9

STUDY NOTE FOR PSALM 88:10 work wonders for the dead. See 6:5; 30:9; and notes. BACK TO PSALM 88:10

STUDY NOTE FOR PSALM 88:14 hide your face. See 13:1. BACK TO PSALM 88:14

STUDY NOTE FOR PSALM 88:17 like a flood. For water as a figure of trouble, see notes on 18:4, 15. BACK TO PSALM 88:17

STUDY NOTE FOR PSALM 88:18 my companions have become darkness. His closest friends have abandoned him (v. 8), and God is distant (v. 14), leaving only darkness nearby. This is the only psalm that ends on such a downcast note (Ps. 88 note). BACK TO PSALM 88:18

STUDY NOTES FOR PSALM 89

STUDY NOTE FOR Ps. 89 The psalm opens joyfully but turns to lament. It opens with confidence in God’s steadfast love and faithfulness (vv. 1–37) and closes with doubts about God’s steadfast love and faithfulness (vv. 38–51). The issue at the heart of the psalm is the Davidic covenant. In 2 Sam. 7:4–17 (cf. 1 Chr. 17:1–15) God established a covenant with David in which He promised that the special relationship would pass on to David’s obedient sons God’s language was bold; He promised that the covenant would last “forever” (2 Sam. 7:13). But this promise was not without conditions upon the recipients. If they sinned, they would be punished (1 Kin. 8:25; 2 Sam. 7:14). David’s son Solomon began his slide into apostasy by admitting the religious cults of his foreign wives (1 Kin. 11). The continuing disobedience of the Davidic kings resulted in the Babylonian exile and an end to that period of Israel’s monarchy in the sixth century B.C. But the substance of the promise was not canceled; Christ came to take the throne of David forever (Is. 9:7; Luke 1:32; 22:30).

89:1–37 These verses express confidence in God.

89:1 steadfast love. The wonders of God’s devotion to His people in the love of His covenant with them.

faithfulness. God is not fickle or capricious but will keep the promises He makes. Hope in the fulfillment of God’s promise to David is what will motivate the lament at the end of the psalm (vv. 38–51). BACK TO PSALM 89:1

STUDY NOTE FOR PSALM 89:5 heavens. The heavens are personified; the reference is to the beings in heaven, such as the cherubim and the angels. God is so great that even these powerful spiritual entities fall to their knees in adoration.

assembly. The angels and other spiritual beings in heaven are God’s divine assembly through whom He works His will. BACK TO PSALM 89:5

STUDY NOTE FOR PSALM 89:6 in the skies. Having mentioned spiritual beings, the psalmist is quick to point out the uniqueness of God. The writings of the Canaanites and Mesopotamians also mention an “assembly of the holy ones,” but that was an assembly made up of different gods. The God of Israel is not the best of such gods but wholly different from them. The OT expresses His transcendence in numerous places (Is. 44:6). BACK TO PSALM 89:6

STUDY NOTE FOR PSALM 89:10 Rahab. Like Leviathan, Rahab is a sea monster of Near Eastern mythology, standing for forces of evil and chaos (Job 9:13; Ezek. 29:3 and note). Frequently the name Rahab is applied to Egypt (87:4 and note). BACK TO PSALM 89:10

STUDY NOTE FOR PSALM 89:11 you have founded them. Unlike the heathen gods, the Lord is the creator of the world. BACK TO PSALM 89:11

STUDY NOTE FOR PSALM 89:12 Tabor and Hermon. Hermon in the far north is the highest peak in Israel. Tabor is a mountain of distinctive shape standing in the Megiddo plain, a landmark of the boundary of three tribes. BACK TO PSALM 89:12

STUDY NOTE FOR PSALM 89:14 Righteousness and justice. As king, God is responsible for the administration of law in the land. He does not judge arbitrarily.

go before you. See 85:13. BACK TO PSALM 89:14

STUDY NOTE FOR PSALM 89:17 our horn. The king. The metaphor of the horn is associated with that of the bull, which stands for strength. God is the one who endows the human king with power. This thought is specified in the next line. BACK TO PSALM 89:17

STUDY NOTE FOR PSALM 89:19 in a vision. The exact words of this vision are not found elsewhere in Scripture, but the allusion is probably to the prophetic insight of Nathan in 2 Sam. 7, if not to the initial divine word given to Samuel concerning David’s kingship (1 Sam. 16). BACK TO PSALM 89:19

STUDY NOTE FOR PSALM 89:21 shall strengthen him. The king had sacred responsibilities, both political and religious. God promises to give David the strength he needs to carry out his divinely given tasks. BACK TO PSALM 89:21

STUDY NOTE FOR PSALM 89:24 faithfulness ... steadfast love. These two key words reverberate throughout the psalm, beginning in v. 1 (v. 1 note). BACK TO PSALM 89:24

STUDY NOTE FOR PSALM 89:26 my Father. A reference to the intimate relationship established between God and David in 2 Sam. 7:14 (see Ps. 2:7). The king played an important role as mediator of the Davidic covenant between God and His people. This special function made the apostasy of later kings especially heinous. BACK TO PSALM 89:26

STUDY NOTE FOR PSALM 89:27 firstborn. Calling David the “firstborn” means that he was first in rank in the covenant community, the head of a household (Gen. 4:4; 25:31 and notes). David in particular foreshadows Christ, uniquely the Son of God by nature and head of the church (Eph. 1:22; Heb. 3:6). BACK TO PSALM 89:27

STUDY NOTE FOR PSALM 89:29 forever. The dynasty of David as an earthly political enterprise was long-lived but not eternal. It fell because of the sins of David’s successors. Superseding it, as the reality casting a shadow, is the eternal kingdom of Jesus Christ. BACK TO PSALM 89:29

STUDY NOTE FOR PSALM 89:31 my statutes. God’s will as summarized in the first five books of the OT. Deut. 17:19 commands the king to be well versed in God’s law and obedient to it. BACK TO PSALM 89:31

STUDY NOTE FOR PSALM 89:34 will not violate. God’s promises stand forever. The Davidic covenant has a conditional element, as this psalm points out in v. 32, but its ultimate fulfillment does not depend on human response. David and the psalmist knew that it would be fulfilled but could not know everything about how that would occur (Acts 2:29–31; 1 Pet. 1:10, 11). BACK TO PSALM 89:34

STUDY NOTE FOR PSALM 89:38–51 These verses express confidence that God can deliver the king.

89:38 But now. Signals the start of the new, contrasting section.

you have cast off. The focus of the psalm shifts to the present and the great rift in the relationship between God and the king.

your anointed. An unspecified Davidic successor to the throne. BACK TO PSALM 89:38

STUDY NOTE FOR PSALM 89:39 renounced. The psalmist is outspoken, speaking boldly in his appeal to break God’s silence. BACK TO PSALM 89:39

STUDY NOTE FOR PSALM 89:41 All ... plunder him. God’s absence is experienced through the victory of their enemies. BACK TO PSALM 89:41

STUDY NOTE FOR PSALM 89:49 where is your steadfast love of old. The most poignant line in the poem. The psalmist agonizes over the seeming absence of God’s love. BACK TO PSALM 89:49

STUDY NOTE FOR PSALM 89:52 A doxology that concludes Book 3 (Introduction: Characteristics and Themes). The doxology in all likelihood is an independent poem.

Blessed be. God is blessed in response to all the blessings He has granted in Pss. 73–89. BACK TO PSALM 89:52

STUDY NOTES FOR PSALM 90

STUDY NOTE FOR Ps. 90 This psalm, the only one ascribed to Moses, affirms that the absence of the Davidic king (Ps. 89) does not mean the absence of God or His steadfast love. God Himself always has been and always will be “our dwelling place” (v. 1). The poem has three strophes (Introduction to Hebrew Poetry): an affirmation of faith in the Lord as the eternal refuge of His people (vv. 1, 2); a lament for the pain and trouble of human existence (vv. 3–11); and a concluding series of requests (vv. 12–17), at the heart of which is “Satisfy us in the morning with your steadfast love that we may rejoice and be glad all our days” (v. 14).

90:1, 2 These verses are an affirmation of faith in the Lord as the eternal refuge of His people.

90:1 you have been our dwelling place. The psalmist begins by affirming the truth that God Himself, not the Davidic king, is the ground of hope. BACK TO PSALM 90:1

STUDY NOTE FOR 90:2 from everlasting to everlasting. The psalmist affirms the eternal existence of God. God’s work of creation (Gen. 1) brought the whole universe into existence; God Himself had always been there. See theological note “The Self-Existence of God” on next page. BACK TO PSALM 90:2

STUDY NOTE FOR PSALM 90:3–11 These verses lament the pain and trouble of human existence.

90:3 to dust. God’s judgment returns the descendants of Adam to the dust in death. BACK TO PSALM 90:3

STUDY NOTE FOR PSALM 90:4 as yesterday. God is not subject to time but is its creator. BACK TO PSALM 90:4

STUDY NOTE FOR PSALM 90:5 The brevity of human life is likened to a dream, highlighting the contrast of finite lives with God’s eternity. BACK TO PSALM 90:5

STUDY NOTE FOR PSALM 90:8 our secret sins. People commit sins they think they can hide, such as envy, hatred, and lust. But before God there are no secrets (Heb. 4:12, 13). BACK TO PSALM 90:8

STUDY NOTE FOR PSALM 90:10 seventy. To a young person, seventy years seems like a long time. But before God’s eternity and in human retrospect, it is brief.

toil and trouble. A touch of hyperbole to underscore the human condition, since not all the days of all humans are “toil and trouble” (cf. 16:2; 51:4; 73:25 notes). BACK TO PSALM 90:10

STUDY NOTE FOR PSALM 90:11 Who considers. Only Jesus Christ, who drank the full cup of God’s wrath for sinners, knows the full power of death. BACK TO PSALM 90:11

STUDY NOTE FOR PSALM 90:12–17 These verses offer up a series of requests. BACK TO PSALM 90:12

STUDY NOTE FOR PSALM 90:13 How long. See note on 6:3. BACK TO PSALM 90:13

STUDY NOTE FOR PSALM 90:14 in the morning. See 30:5 for the hope of restoration “in the morning.” BACK TO PSALM 90:14

STUDY NOTE FOR PSALM 90:15 evil. Not moral evil, but trouble, affliction, or calamity; see 27:5; 34:19; 35:26. BACK TO PSALM 90:15

STUDY NOTE FOR PSALM 90:16 your work. God must act to redeem and restore.

their children. Moses contemplates a generation entering the Promised Land. BACK TO PSALM 90:16

STUDY NOTE FOR PSALM 90:17 favor of the Lord our God. In the midst of life in the wilderness, only the blessing of God’s presence can give meaning and joy.

establish the work of our hands. Wanderers in the wilderness may leave no monuments, but God can give eternal significance to the deeds of hands that serve Him. BACK TO PSALM 90:17

STUDY NOTES FOR PSALM 91

STUDY NOTE FOR Ps. 91 A refuge psalm that provides God’s people “through all the generations” (90:1) with an antidote to fears and anxiety. There are three strophes (Introduction to Hebrew Poetry): an affirmation that God is our refuge (vv. 1, 2), a description of how the Lord is our refuge (vv. 3–13), and a confirmation by God Himself that He is, in fact, our refuge (vv. 14–16).

91:1, 2 These verses are an affirmation that God is our refuge. BACK TO PSALM 91:2

91:1 He who dwells ... will abide. States the theme of the whole psalm. Those who draw near to God can have peace in Him no matter how difficult their circumstances. BACK TO PSALM 91:1

STUDY NOTE FOR PSALM 91:3–13 These verses are a description of how the Lord is our refuge.

91:3 he will deliver you. God is present and able to deliver His people. BACK TO PSALM 91:3

STUDY NOTE FOR PSALM 91:4 with his pinions. Psalms of confidence often have a metaphor for God’s compassion at their core. God is likened to a mother bird who protects her young.

his faithfulness. God’s steadfast love and the certainty that He will keep His promises sustain the psalmist. BACK TO PSALM 91:4

STUDY NOTE FOR PSALM 91:5 terror of the night. Perhaps a reference to plagues that could sweep through an encampment.

arrow. The literal setting of battle can be taken figuratively for the struggles of life. BACK TO PSALM 91:5

STUDY NOTE FOR PSALM 91:10 evil. See note on 90:15. BACK TO PSALM 91:10

STUDY NOTE FOR PSALM 91:11, 12 his angels. God often works His will through His spiritual attendants, the angels.

91:12 they will bear you up. Satan quoted this passage to Jesus in the wilderness (Matt. 4:6), tempting Him to jump from the top of the temple. Satan’s aim was to turn faith into presumption. BACK TO PSALM 91:11, 12

STUDY NOTE FOR PSALM 91:14–16 These verses are a confirmation by God Himself that He is, in fact, our refuge.

91:14 holds fast to me in love. God’s promise of protection comes to those who have faith in Him. BACK TO PSALM 91:14

STUDY NOTE FOR PSALM 91:16 long life. See, e.g., Deut. 6:2 and Prov. 3:1, 2. BACK TO PSALM 91:16

STUDY NOTES FOR PSALM 92

STUDY NOTE FOR Ps. 92 A hymn that has the exaltation of the Lord at its heart (v. 8). This central verse is preceded by seven lines with fifty-two words that praise God (vv. 1–4) and affirm the fleeting nature of the prosperity of the wicked (vv. 5–7), and it is followed by seven lines with fifty-two words that affirm the downfall of the wicked (vv. 9–11) and the ultimate prosperity of the godly, who praise God (vv. 12–15).

92:1–4 These verses focus on the praise of God.

92:1 Most High. This title is similar to one commonly given to Baal in Canaanite religious texts. Applying it to the God of Israel is a kind of taunt directed toward anyone tempted to worship Baal (83:18). BACK TO PSALM 92:1

STUDY NOTE FOR PSALM 92:2 steadfast love ... faithfulness. In His covenant with His people, God pledges to love them faithfully. He is the author of the terms of the covenant that bind Him and His people together (136:1 and note). BACK TO PSALM 92:2

STUDY NOTE FOR PSALM 92:4 your work ... the works of your hands. The psalmist concentrates on God’s acts in time and space. God is not out of touch with created reality but works through such reality to demonstrate His love for His people. BACK TO PSALM 92:4

STUDY NOTE FOR PSALM 92:5–7 These verses teach the fleeting nature of the prosperity of the wicked.

92:5 How great ... thoughts are very deep. The contemplation of God’s acts and thoughts are overwhelming. They lead to reverent fascination and humble devotion. BACK TO PSALM 92:5

STUDY NOTE FOR PSALM 92:7 the wicked sprout like grass. The psalmist does not deny that the wicked appear to prosper in this world.

doomed to destruction forever. The prosperity of the wicked is short-lived; see 37:2; 73:18–20. BACK TO PSALM 92:7

STUDY NOTE FOR PSALM 92:8 The heart of the poem.

92:8 but you, O LORD, are on high forever. In contrast to the fleeting prosperity of the wicked is the eternal exaltation of God. Those who are truly prosperous will enjoy a prosperity that is as eternal as God’s exaltation (v. 14). BACK TO PSALM 92:8

STUDY NOTE FOR PSALM 92:9–11 These verses affirm the downfall of the wicked.

92:9 your enemies shall perish. As the psalmist meditates on the greatness and justice of God, he comes to the sure conclusion that the wicked will be destroyed. BACK TO PSALM 92:9

STUDY NOTE FOR PSALM 92:10 exalted my horn. The horn of an animal is used in the Bible as a symbol of power. The wild ox raises its horn with pride and confidence. Cf. 75:4; 89:17; 132:17; 148:14 and notes. BACK TO PSALM 92:10

STUDY NOTE FOR PSALM 92:12–15 These verses focus on the praise of God for the ultimate prosperity of the wicked.

92:12 palm tree ... cedar. A strong contrast is drawn between the flourishing of the righteous and the destruction of the wicked (v. 7). The wicked are like fragile grass, whereas the righteous are strong, vital, and productive trees. A similar contrast is found in Ps. 1. BACK TO PSALM 92:12

STUDY NOTE FOR PSALM 92:13 planted in the house of the LORD. The source of the vitality of the righteous is not themselves but God. BACK TO PSALM 92:13

STUDY NOTE FOR PSALM 92:14 old age. The horizon of the ancient poets was often limited to this life, but the NT extends that horizon into eternity. BACK TO PSALM 92:14

STUDY NOTES FOR PSALM 93

STUDY NOTE FOR Ps. 93 This short poem stands at the head of a group of psalms that praise God as king (93; 95–100). Cf. Pss. 24; 46.

93:1 The LORD reigns. This phrase and its slight variants may be found throughout this section of the Psalter (96:10; 97:1; 98:6; 99:1). God is king, with omnipotent power and sovereign control over the world.

the world is established. This word of assurance is based on the fact that the King has created and maintains the world. The forces of evil, disorder, and chaos (vv. 3, 4) will not overwhelm the world. BACK TO PSALM 93:1

STUDY NOTE FOR PSALM 93:2 from everlasting. God has no beginning; He is uncreated. This conception of the eternal kingship of God stands in stark contrast with the theology of Mesopotamia and Canaan. In these neighboring regions, the power of the gods varied according to changes in the political arena. BACK TO PSALM 93:2

STUDY NOTE FOR PSALM 93:3 floods. An ancient symbol of the forces of chaos and evil. See notes on 18:4, 15. BACK TO PSALM 93:3

STUDY NOTE FOR PSALM 93:5 Your decrees. The stability and order that exists because of God’s eternal kingship is shared with humanity through the revealed law. BACK TO PSALM 93:5

STUDY NOTES FOR PSALM 94

STUDY NOTE FOR Ps. 94 The psalm provides us with five perspectives for dealing with oppression and injustice.

94:1–7 Shows that vengeance belongs to God.

94:1 God of vengeance. See Deut. 32:35; Rom. 12:19; Heb. 10:30. BACK TO PSALM 94:1

STUDY NOTE FOR PSALM 94:2 Rise up, O judge. See notes on 3:7 and 7:6; theological note “The Holiness of God” on p. 172. BACK TO PSALM 94:2

STUDY NOTE FOR PSALM 94:3 how long. See note on 6:3. BACK TO PSALM 94:3

STUDY NOTE FOR PSALM 94:4 arrogant words. They should be ashamed and silent, but instead they shout their evil accomplishments from the rooftops. BACK TO PSALM 94:4

STUDY NOTE FOR PSALM 94:6 widow ... sojourner ... fatherless. See note on 9:18. BACK TO PSALM 94:6

STUDY NOTE FOR PSALM 94:7 does not see. The wicked in their prosperity believe that God does not care what they do. BACK TO PSALM 94:7

STUDY NOTE FOR PSALM 94:8–11 Teaches that God knows what is happening when there is oppression and injustice.

94:8 be wise. The wicked will be wise when they shed the illusion that God does not know their evil schemes or that He is unable to do anything about them. BACK TO PSALM 94:8

STUDY NOTE FOR PSALM 94:11 knows the thoughts of man. The Lord knows even the secret thoughts hidden away in the heart (90:8). BACK TO PSALM 94:11

STUDY NOTE FOR PSALM 94:12–15 Shows that true happiness is available even in the midst of injustice and oppression.

94:12 Blessed. See note on 1:1. BACK TO PSALM 94:12

STUDY NOTE FOR PSALM 94:13 until a pit is dug. The psalmist recognizes that there is often a delay between a wicked act and its punishment. The unrighteous may prosper for a time. However, that they will pay for their crimes is a certainty. BACK TO PSALM 94:13

STUDY NOTE FOR PSALM 94:14 will not forsake his people. God may discipline the righteous (v. 12) to return them to conformity to His will, but He will never leave them. BACK TO PSALM 94:14

STUDY NOTE FOR PSALM 94:16–19 Shows that the Lord can be looked to for protection from the wicked in times of injustice and oppression.

94:16 for me. The psalm takes on a personal note as the author prepares to mention how God delivered him. BACK TO PSALM 94:16

STUDY NOTE FOR PSALM 94:18 your steadfast love. Specifically, God’s love for those in covenant with Him. BACK TO PSALM 94:18

STUDY NOTE FOR PSALM 94:20–23 Shows that people reap what they sow.

94:20 wicked rulers. A king who perverts justice. A king of Israel was to reflect the kingship of God, particularly God’s justice and compassion. The psalmist refers to an Israelite king who did not seek the will of God. There are many such examples from the history of the divided kingdoms of Israel and Judah. BACK TO PSALM 94:20

STUDY NOTE FOR PSALM 94:23 bring back on them their iniquity. See Prov. 1:18 for the principle that one reaps what one sows. BACK TO PSALM 94:23

STUDY NOTES FOR PSALM 95

STUDY NOTE FOR Ps. 95 The psalm calls believers to respond in two ways to God, who is creator and king.

95:1–7a Calls for worship of God as creator and king.

95:1 let us. A worship leader, such as a priest, calls on the congregation to worship the Lord together with him. BACK TO PSALM 95:1

STUDY NOTE FOR PSALM 95:3 great King above all gods. As the supreme God of the universe, all sovereignty is His. The reference is to popular Near Eastern mythology, not the actual existence of such gods (48:2; 74:13 and notes). BACK TO PSALM 95:3

STUDY NOTE FOR PSALM 95:4 In his hand. In His power. BACK TO PSALM 95:4

STUDY NOTE FOR PSALM 95:5 sea ... dry land. As in v. 4, complementary terms are used to indicate the whole earth. BACK TO PSALM 95:5

STUDY NOTE FOR PSALM 95:6 Maker. Our Creator is our redeemer, and “maker” refers in this context to God’s act of redemption whereby He “made/created” a people for Himself and became their King. See also Is. 54:5; Hos. 8:13, 14. BACK TO PSALM 95:6

STUDY NOTE FOR PSALM 95:9b–11 Calls for submission to God, who is creator and king. BACK TO PSALM 95:9

STUDY NOTE FOR PSALM 95:7 Today. An ever-present day. BACK TO PSALM 95:7

STUDY NOTE FOR PSALM 95:8 Meribah ... Massah. These place names may be translated “quarreling” and “testing.” They sum up Israel’s attitude toward God during the forty years of wandering in the wilderness. For the history see Ex. 17:1–7 and notes; Num. 20:1–13. BACK TO PSALM 95:8

STUDY NOTE FOR PSALM 95:11 shall not enter my rest. Those who rebelled against the Lord in the wilderness never entered the Promised Land. Heb. 3:7–4:7 cites this passage and applies it to the Christian’s life. Professing Christians must heed God’s Word, or they will not enter God’s eternal rest. BACK TO PSALM 95:11

STUDY NOTES FOR PSALM 96

STUDY NOTE FOR Ps. 96 The psalmist calls on all nations to proclaim God as their king. The psalm contrasts God with the lifeless idols of the nations (vv. 4–6). The theme of God’s universal kingship is similar to that seen in Ps. 47; 93; 97; 99; and particularly Ps. 98. 1 Chr. 16:8–36 records the thanksgiving song of David when he brought the ark to Jerusalem, a song composed from Pss. 96; 105. See esp. 1 Chr. 16:23–33 for Ps. 96. The intensity of the psalm builds over three strophes (vv. 1–6, 7–10, and 11–13; see Introduction to Hebrew Poetry).

96:1–6 These verses call us to sing to the Lord.

96:1 new song. See note on 33:3.

all the earth. Since God is king of the whole earth, not merely of Israel, the writer calls on all His subjects to praise Him. It is not until Christ returns that substantial numbers from the nations join in the universal chorus of praise. BACK TO PSALM 96:1

STUDY NOTE FOR PSALM 96:3 his marvelous works. God’s acts in history provide marvelous events for which to praise Him, e.g., He “made the heavens” (v. 5). BACK TO PSALM 96:3

STUDY NOTE FOR PSALM 96:4 great is the LORD. A standard affirmation in worship (35:27; 40:16; 48:1; 145:3).

feared above all gods. That the Lord is “to be feared above all gods” (v. 4) is not an affirmation of polytheism but a denial of it (see 95:3; 115:4). BACK TO PSALM 96:4

STUDY NOTE FOR PSALM 96:6 Splendor and majesty. See note on 8:5.

strength. See 93:1. BACK TO PSALM 96:6

STUDY NOTE FOR PSALM 96:7–10 These verses call us to sing to the Lord as King. BACK TO PSALM 96:7

STUDY NOTE FOR PSALM 96:8 offering. See Lev. 2. The word is also used for the tribute due a king (2 Kin. 17:4). BACK TO PSALM 96:8

STUDY NOTE FOR PSALM 96:10 The LORD reigns. The psalmist proclaims God’s kingship among the nations.

shall never be moved. For this image of the earth as unshakable from the time of creation onward, see 93:1; 104:5.

judge ... with equity. God does not rule according to whim but according to justice and righteousness. As there is stability in creation, so there is stability in justice. BACK TO PSALM 96:10

STUDY NOTE FOR PSALM 96:11–13 These verses call us to sing to the Lord as the judge of the earth.

96:11 heavens be glad ... earth rejoice. This verse and the one that follows personify the whole creation. BACK TO PSALM 96:11

STUDY NOTE FOR PSALM 96:13 comes to judge. The sense is that He comes to put everything back into proper order, which is why the creation is rejoicing in vv. 11, 12. BACK TO PSALM 96:13

STUDY NOTES FOR PSALM 97

STUDY NOTE FOR Ps. 97 Verses 1–6 describe the King when He appears in His world; vv. 7–9 describe various reactions to the Lord’s appearance; vv. 10–12 teach those who love God how to respond to His appearance and reign.

97:1–6 These verses describe the appearance of the King.

97:1 The LORD reigns. For God as king, see note on 93:1.

the earth. The psalm calls on all the earth to praise God. This call to the nations has taken on a whole new meaning after the death and resurrection of Jesus Christ. BACK TO PSALM 97:1

STUDY NOTE FOR PSALM 97:2, 3 Clouds ... darkness ... Fire. See Pss. 18; 29. The visible revelation of God (i.e., in theophany) was sometimes in the context of a storm-like event. Such a manifestation helped God’s people to appreciate His awesome power. BACK TO PSALM 97:2, 3

STUDY NOTE FOR PSALM 97:5 mountains. See note on 46:2, 3. BACK TO PSALM 97:5

STUDY NOTE FOR PSALM 97:7–9 These verses describe various responses to the King’s appearance.

97:7 shame. The response of those who do not honor the King is shame at His appearance.

who make their boast ... idols. See 96:4–6. BACK TO PSALM 97:7

STUDY NOTE FOR PSALM 97:8 because of your judgments. The people of God know that the judgments of God will remove the wicked and so bring about their liberation. BACK TO PSALM 97:8

STUDY NOTE FOR PSALM 97:10–12 These verses teach the righteous how to respond to the King.

97:10 hate evil. Evil is that which is out of accord with the King’s ways and is not to be chosen as a way of life. BACK TO PSALM 97:10

STUDY NOTE FOR PSALM 97:12 Rejoice ... give thanks. As the earth is to rejoice in the King (v. 1), so are His people. BACK TO PSALM 97:12

STUDY NOTES FOR PSALM 98

STUDY NOTE FOR Ps. 98 A royal psalm, like Pss. 47; 93; 95; 96; 97; 99. The theme of deliverance is divided into past (vv. 1–3), present (vv. 4–6), and future (vv. 7–9).

98:1–3 These verses focus on celebrating the King’s reign in the past.

98:1 new song. See note on 96:1.

marvelous things. Translated “wonderful deeds” in 9:1 (9:1 note).

worked salvation. In its OT context the reference is to a military victory. It is appropriate today to apply the verse to a spiritual victory, since it is a great victory by God over “the cosmic powers” (Eph. 6:12). BACK TO PSALM 98:1

STUDY NOTE FOR PSALM 98:3 remembered. More than mere memory, God’s remembrance includes His favorable action. BACK TO PSALM 98:3

STUDY NOTE FOR PSALM 98:4–6 These verses focus on celebrating the King’s reign in the present.

98:4 a joyful noise. This section demonstrates the enthusiastic worship of a people who have deep love for God. Their worship is active and noisy. BACK TO PSALM 98:4

STUDY NOTE FOR PSALM 98:7–9 These verses focus on celebrating the King’s reign in the future.

98:7 sea. Nature is here personified as praising the Lord (96:11, 12). He is creator of all, animate and inanimate (95:5). BACK TO PSALM 98:7

STUDY NOTE FOR PSALM 98:8 rivers ... hills. See notes on v. 7; 46:2, 3. BACK TO PSALM 98:8

STUDY NOTE FOR PSALM 98:9 judge ... with equity. See note on 96:13. BACK TO PSALM 98:9

STUDY NOTES FOR PSALM 99

STUDY NOTE FOR Ps. 99 A royal psalm (Ps. 93 note). “The LORD reigns” is the governing theme of the psalm, and the threefold use of “holy” (vv. 3, 5, 9) shows that holiness of the King is the focus of praise. There is an obvious strophic break at the end of v. 5, and vv. 6–9 are tied together by the repetition of the idea that God “answered” His people in vv. 6, 8.

99:1–5 These verses call us to praise the holy King, who reigns.

99:1 The LORD reigns. See notes on 5:2 and 93:1.

cherubim. Cherubim are spiritual beings who dwell in heaven with God. They are guardians of God’s holiness, as witnessed by their role in protecting the post-fall garden (Gen. 3:24). Cherubim were symbolically represented in the tabernacle, both in the innermost curtain (Ex. 36:35), and in the Most Holy Place (Ex. 37:1–9). Later, Solomon added cherubs made of wood overlaid with gold in both the Most Holy Place and the inner sanctuary (1 Kin. 6; 2 Chr. 3). The psalm refers to the cherubim of God’s throne with their outstretched wings above the ark of the covenant.

let the earth quake. At God’s special self-revelations (theophanies), reverberations like those of a natural earthquake were sometimes felt throughout the earth. See theological note “The Incomprehensibility of God” on p. 630. BACK TO PSALM 99:1

STUDY NOTE FOR PSALM 99:2 in Zion. The location of the temple. See note on 3:4. BACK TO PSALM 99:2

STUDY NOTE FOR PSALM 99:3 name. See note on 8:1.

Holy is he. God is set apart from all His creatures, which is evident from His uncreated nature, His power, and His moral perfection. BACK TO PSALM 99:3

STUDY NOTE FOR PSALM 99:4 executed justice. See note on 96:10. BACK TO PSALM 99:4

STUDY NOTE FOR PSALM 99:6–9 These verses call us to praise the holy King, who responds.

99:6 Moses ... Aaron ... Samuel. Three of the most prominent leaders of Israel in the period before the monarchy. All three served as mediators between God and His people.

called upon his name. The emphasis in this section is that God speaks to His people when they turn to Him for help in prayer.

he answered them. God responds to His people. BACK TO PSALM 99:6

STUDY NOTE FOR PSALM 99:7 pillar of the cloud. See Ex. 13:21, 22; 40:34–38. BACK TO PSALM 99:7

STUDY NOTE FOR PSALM 99:8 you answered them. God responds to His people.

avenger of their wrongdoings. For their own good, and to preserve His holiness, God may punish His people for the sins they commit. Israel knew this, because God gave foreign enemies power over them when they persisted in unbelief. This reflects God’s corrective punishment. BACK TO PSALM 99:8

STUDY NOTE FOR PSALM 99:9 God is holy. See note on v. 3. BACK TO PSALM 99:9

STUDY NOTES FOR PSALM 100

STUDY NOTE FOR Ps. 100 This psalm brings the celebration of the Lord’s kingship in Pss. 93–100 to a conclusion, calling on “all the earth” (v. 1) to worship Him.

100:1 all the earth. As in the preceding royal psalms, the call goes out beyond the chosen people to all the peoples of the earth. God is their king too, regardless of whether they are aware of it. BACK TO PSALM 100:1

STUDY NOTE FOR PSALM 100:2 gladness. God is not a despotic king who forces His people to serve Him. Loving service is a grateful response to the grace of God. BACK TO PSALM 100:2

STUDY NOTE FOR PSALM 100:3 sheep of his pasture. See note on 23:1. BACK TO PSALM 100:3

STUDY NOTE FOR PSALM 100:4 gates ... courts. Those of the temple. This psalm may have been sung during a festive entry into the temple precincts. BACK TO PSALM 100:4

STUDY NOTE FOR PSALM 100:5 his steadfast love. God’s lovingkindness to people in covenant with Him. BACK TO PSALM 100:5

STUDY NOTES FOR PSALM 101

STUDY NOTE FOR Ps. 101 In this psalm the king promises to live a life of obedience, pursuing holiness and seeking to root out evil from his kingdom. David could not live up to his ideals. He failed time after time, though he lived a life of repentance. Many believe that Ps. 101 was written by David and later used as a coronation psalm, beginning with Solomon. If so, high ideals at the beginning of his reign degenerated into disobedience and, in the case of Solomon, open apostasy. Christ alone could offer perfect obedience in the flesh.

101:1 justice. The reference is to God’s judgments. The psalmist praises the Lord for them because they are consistent and righteous, not arbitrary. BACK TO PSALM 101:1

STUDY NOTE FOR PSALM 101:2 way that is blameless. As defined by the law of God. See Mic. 6:8 for the classic description. BACK TO PSALM 101:2

STUDY NOTE FOR PSALM 101:3 I hate. The psalmist strongly repudiates wicked deeds. He will not tolerate them in his presence. In this he seeks to emulate God, who will not tolerate an unrepentant sinner in His presence. BACK TO PSALM 101:3

STUDY NOTE FOR PSALM 101:5 will destroy ... will not endure. The psalmist will actively oppose unrighteousness in his area of authority.

haughty look ... arrogant heart. The heart is the foundation of a person’s being and character. The “look” refers to demeanor. See 131:1. BACK TO PSALM 101:5

STUDY NOTES FOR PSALM 102

STUDY NOTE FOR 102:title The title is unusual in that it does not give a specific historical occasion but the situation (affliction) in which the psalm finds appropriate use. The title also teaches us the best way of working through feelings of being overwhelmed by trouble. The psalm has three strophes (Introduction to Hebrew Poetry): Pour out your complaint before the Lord (vv. 1–11), put your focus on the Lord (vv. 12–22), and pray with confidence to the Lord (vv. 23–28).

102:1–11 These verses show how to pour out complaint before the Lord. BACK TO PSALM 102:1

STUDY NOTE FOR PSALM 102:2 hide your face. The psalmist wonders at the withdrawal of God’s friendship. He knows it is a sign of God’s wrath, since God promised to be with His obedient covenant people. BACK TO PSALM 102:2

STUDY NOTE FOR PSALM 102:3 like a furnace. Points to the pain and suffering of life in general and the pain of a raging fever in particular. BACK TO PSALM 102:3

STUDY NOTE FOR PSALM 102:5 bones cling to my flesh. His suffering is not only spiritual and psychological but also physical. BACK TO PSALM 102:5

STUDY NOTE FOR PSALM 102:6 like a desert owl of the wilderness. He is silent in his affliction and without friends or supporters. BACK TO PSALM 102:6

STUDY NOTE FOR PSALM 102:8 enemies. As is typical in a lament, unnamed but real enemies are a source of distress to the psalmist. Because the enemies are unnamed, the psalm has timeless application to all generations. BACK TO PSALM 102:8

STUDY NOTE FOR PSALM 102:10 your indignation and anger. The psalmist knows the ultimate cause of his suffering: God’s anger. He never disputes the justice of that anger, but he turns to God for relief. BACK TO PSALM 102:10

STUDY NOTE FOR PSALM 102:12–22 These verses show how to put one’s focus on the Lord.

102:12 forever. Over against the fragility of the psalmist’s life stands the constancy and eternity of the Lord. BACK TO PSALM 102:12

STUDY NOTE FOR PSALM 102:13 arise. See notes on 3:7 and 7:6.

Zion. See 2:6; 3:3. The references to the destruction of Zion have led many commentators to place the psalm just after the Babylonian captivity. BACK TO PSALM 102:13

STUDY NOTE FOR PSALM 102:15 Nations will fear. As Jerusalem rises up from destruction, all who see it will praise the Lord. BACK TO PSALM 102:15

STUDY NOTE FOR PSALM 102:20 to hear ... to set free. Though God is above heaven, He enters the world to help the afflicted (9:18; 72:4 and notes). BACK TO PSALM 102:20

STUDY NOTE FOR PSALM 102:23–28 These verses show us how to pray with confidence to the Lord.

102:23 shortened my days. Through the sickness that now threatens the psalmist’s life. BACK TO PSALM 102:23

STUDY NOTE FOR PSALM 102:25 Of old. God existed before His work of creation. The author of Hebrews applies vv. 25–27 to Christ (Heb. 1:10–12). There the argument is that however great the angels are considered, they are created and not eternal. But Christ, the second person of the Trinity, exists through all eternity. BACK TO PSALM 102:25

STUDY NOTE FOR PSALM 102:27 you are the same. See theological note “The Self-Existence of God” on p. 938. BACK TO PSALM 102:27

STUDY NOTE FOR PSALM 102:28 children of your servants. The poet’s hope is with the future generations. Though he suffers now in the present, he sees a brighter future. BACK TO PSALM 102:28

STUDY NOTES FOR PSALM 103

STUDY NOTE FOR Ps. 103 The first of four psalms of praise and thanksgiving that bring Book 4 to a close. This psalm begins and ends with invitations to praise God (vv. 1, 2, 20–22), which surround the actual praise of God (vv. 3–19).

103:1, 2 Calls the psalmist himself to praise God. BACK TO PSALM 103:2

103:1 Bless. Believers bless God because He has blessed them; that is, they praise God because He has empowered them to live an abundant life in His presence.

O my soul. The psalmist carries on a public dialogue with himself. He encourages himself to praise and so encourages others who see his example. BACK TO PSALM 103:1

STUDY NOTE FOR PSALM 103:3–19 These verses contain the praise of God called for in vv. 1, 2, 20–22.

103:3 forgives all your iniquity. The primary benefit of grace is the forgiveness of sins (Acts 13:38). God is compassionate toward His repentant people.

heals all your diseases. God’s saving benefits are for the body as well as the soul. BACK TO PSALM 103:3

STUDY NOTE FOR PSALM 103:4 from the pit. That is, from death.

steadfast love. See note on 92:2. BACK TO PSALM 103:4

STUDY NOTE FOR PSALM 103:5 good. God provides everything that is constructive and wholesome for His people. BACK TO PSALM 103:5

STUDY NOTE FOR PSALM 103:6 all who are oppressed. See note on 102:2. BACK TO PSALM 103:6

STUDY NOTE FOR PSALM 103:7 Moses. By referring to Moses, the psalmist calls to mind all of God’s blessings associated with the exodus, the wilderness wanderings, and even the conquest of the Promised Land. BACK TO PSALM 103:7

STUDY NOTE FOR PSALM 103:12 as far as the east is from the west. When God forgives sins, He completely removes them. The height and breadth of His mercy are vast. BACK TO PSALM 103:12

STUDY NOTE FOR PSALM 103:13 As a father. The comparison of God to a compassionate and loving father is developed in Rom. 8:12–17. See Ex. 4:22, 23; Hos. 11:1, 8, 9. BACK TO PSALM 103:13

STUDY NOTE FOR PSALM 103:14 he knows. God knows people better than they know themselves.

we are dust. According to Gen. 2:7, God formed Adam from the dust of the ground. The consequence of sin is that humans die as surely as the animals (Eccl. 3:19). Yet God has mercy on us. See theological note “Human Beings as Body and Soul” on p. 1948. BACK TO PSALM 103:14

STUDY NOTE FOR PSALM 103:17 steadfast love ... on those who fear him. There is a reciprocal relationship between divine initiative and human response. God first loves His people, then they love Him in return as shown in the faithful obedience of their lives (Rom. 5:8; 1 John 4:10–12). BACK TO PSALM 103:17

STUDY NOTE FOR PSALM 103:18 those who keep his covenant. The obedience of those who keep God’s covenant shows the reality of His mercy. They walk in devoted fellowship with the Lord, who loves them in His covenant of grace. BACK TO PSALM 103:18

STUDY NOTE FOR PSALM 103:19 rules over all. See theological note “Providence” on p. 1045. BACK TO PSALM 103:19

STUDY NOTE FOR PSALM 103:20–22 Calls the angels to join in the praise of God.

103:20 Bless. See note on v. 1. BACK TO PSALM 103:20

STUDY NOTE FOR PSALM 103:21 hosts. A reference to the divine army, which includes the angels, the cherubim, and other heavenly creatures. BACK TO PSALM 103:21

STUDY NOTE FOR PSALM 103:22 Bless. The final line forms an inclusion with the opening line. BACK TO PSALM 103:22

STUDY NOTES FOR PSALM 104

STUDY NOTE FOR Ps. 104 The psalm is a creation hymn of matchless beauty. The psalm opens with praise for the majesty of God, who is the kingly creator (vv. 1, 2a). Two strophes (Introduction to Hebrew Poetry) follow with praise for the stability of the universe God has made (vv. 2b–9) and for God’s abundant provision in the world (vv. 10–30). The psalm concludes with praise and prayer for the Creator’s glory (vv. 31–35).

104:1, 2a These verses praise God for His majesty as the kingly Creator.

104:1 O my soul. See note on 103:1.

clothed. This section develops the metaphor of the creation as God’s garment. This emphasizes the distinction between the Creator and the creation and implicitly disparages worship of any aspect of the creation, however glorious it may seem (cf. Rom. 1:22–25).

splendor and majesty. See note on 8:5. BACK TO PSALM 104:1

STUDY NOTE FOR 104:2 light. A reference to the first day of creation (Gen. 1:3).

104:2b–9 These verses praise God for the stability of the universe He has made.

heavens. A reference to the second day of creation (Gen. 1:6–8). BACK TO PSALM 104:2

STUDY NOTE FOR PSALM 104:3 wings of the wind. See 18:9 and note. BACK TO PSALM 104:3

STUDY NOTE FOR PSALM 104:4 flaming fire. God’s heavenly servants have an awesome appearance. How much more powerful must God, their creator, be. This verse may be a polemic against Baal worship, since Canaanite mythological texts describe the servants of their god as flames of fire. BACK TO PSALM 104:4

STUDY NOTE FOR PSALM 104:5 should never be moved. The world is stable and ordered, not chaotic. God’s control of the world is comforting to those who recognize it. BACK TO PSALM 104:5

STUDY NOTE FOR PSALM 104:6 waters. God created the waters and ordered them in rivers, lakes, and oceans. In the religions of the surrounding nations, the sea is a symbol of chaos and disorder. Their pantheistic theology deifies the sea and sets it against the gods of order. The Bible uses this imagery but disallows the polytheistic theology (18:4; 46:2, 3; 74:13–15; Nah. 1). BACK TO PSALM 104:6

STUDY NOTE FOR PSALM 104:7 At your rebuke. The Greek word used in the Septuagint for “rebuke” is also used in Matt. 8:26 when Jesus rebuked the sea, demonstrating that He is the Creator. BACK TO PSALM 104:7

STUDY NOTE FOR PSALM 104:9 might not again cover. The flood was thus an act of de-creation. BACK TO PSALM 104:9

STUDY NOTE FOR PSALM 104:10–30 These verses praise God for His abundant provision in the world.

104:10 springs. God provides water from the terrestrial sources in the form of springs and streams; see the waters below the firmament in Gen. 1:7. BACK TO PSALM 104:10

STUDY NOTE FOR PSALM 104:13 From your lofty abode. The words “lofty abode” translate the same Hebrew word translated “chambers” in v. 3. God provides water from celestial sources in the form of rain; see the waters above the firmament in Gen. 1:7.

104:14 You cause the grass to grow. A reflection of the third day of creation (Gen. 1:9–13). BACK TO PSALM 104:13

STUDY NOTE FOR PSALM 104:14, 15 food ... wine ... oil. God’s kindness is exhibited in His provisions for daily life (Acts 14:17; 1 Tim. 4:3, 4). “Food” refers to grain, wine comes from grapes, and oil from olives. This triad stands for a whole year’s agricultural produce and is in this order owing to the order of harvesting; see, e.g., Deut. 7:13; 11:14; 14:23; 18:4. BACK TO PSALM 104:14, 15

STUDY NOTE FOR PSALM 104:19 moon ... sun. A reference to the fourth day of creation (Gen. 1:14–19). BACK TO PSALM 104:19

STUDY NOTE FOR PSALM 104:21 from God. What appears to be purely natural—lions seeking their prey—is an act of providence. BACK TO PSALM 104:21

STUDY NOTE FOR PSALM 104:23 Man goes out. God has given His creation a wonderfully ordered rhythm. BACK TO PSALM 104:23

STUDY NOTE FOR PSALM 104:24 In wisdom. See notes on Prov. 8:22–31. The divine answer to Job (Job 38–41) contains many examples of God’s wisdom in creation. BACK TO PSALM 104:24

STUDY NOTE FOR PSALM 104:25 sea ... creatures innumerable. The fifth day of creation (Gen. 1:20–23). BACK TO PSALM 104:25

STUDY NOTE FOR PSALM 104:26 ships ... Leviathan. The psalmist’s imagination is caught up with God’s mysterious sea. On its surface ships glide to and fro from distant ports, while underneath lurks the monster Leviathan, here a poetic symbol of God’s creative power (Job 41). BACK TO PSALM 104:26

STUDY NOTE FOR PSALM 104:29 hide your face. God is omnipresent, i.e., everywhere (Ps. 139). However, in His anger God withdraws covenant blessings, and this is experienced as divine absence. BACK TO PSALM 104:29

STUDY NOTE FOR PSALM 104:30 your Spirit. Perhaps better translated “wind,” referring to the west wind that carries the rain that renews the land at the end of the dry season. If “Spirit,” this is a likely allusion to Gen. 2:4-8 and the creation of man on the sixth day. BACK TO PSALM 104:30

STUDY NOTE FOR PSALM 104:31–35 These verses conclude the psalm with praise and prayer for God’s glory.

104:31 glory of the LORD. “Glory” here is not abstract but concrete and refers to God’s glorious creation, as it is paralleled by God’s “works.” BACK TO PSALM 104:31

STUDY NOTE FOR PSALM 104:32 mountains ... smoke. Hills are the symbol of stability and firmness (46:2, 3), but God’s mere touch sets them aflame. BACK TO PSALM 104:32

STUDY NOTE FOR PSALM 104:34 I rejoice in the LORD. The psalmist rejoices in the Lord by rejoicing in the Lord’s creation, in which the Lord Himself also rejoices (v. 31). BACK TO PSALM 104:34

STUDY NOTE FOR PSALM 104:35 Let sinners be consumed from the earth. The psalmist would like to see the removal of everything that opposes the godly order he has so eloquently described.

104:35 Bless. The final line forms an inclusion with the opening line. BACK TO PSALM 104:35

STUDY NOTES FOR PSALM 105

STUDY NOTE FOR Ps. 105 While Ps. 104 praises God for His acts in creating the world, this song meditates on His acts in the world’s continuing history. The first fifteen verses are quoted (along with Ps. 96 and part of Ps. 106) in 1 Chr. 16, perhaps indicating use of the psalm in worship. The poem falls into two strophes (Introduction to Hebrew Poetry): vv. 1–6, which invite the singing of God’s praise, and vv. 7–45, which are the content of that praise.

105:1–6 These verses invite the singing of God’s praise.

105:1 among the peoples. Israel cannot hide its light “under a basket” (Matt. 5:15). True people of God gladly bear witness to God’s grace throughout the world. BACK TO PSALM 105:1

STUDY NOTE FOR PSALM 105:2 his wondrous works. Those acts of grace and judgment that God performs in history. God enters history and acts graciously in behalf of His people, remarkably so in the life, death, resurrection, and ascension of His only begotten Son. BACK TO PSALM 105:2

STUDY NOTE FOR PSALM 105:4 seek his presence. Seek to live in His presence. The psalmist often testifies of the horror associated with the withdrawal of God’s friendship (22:1; 28:1). BACK TO PSALM 105:4

STUDY NOTE FOR PSALM 105:5 Remember. “Remembering” God’s works is more than recalling what they were; it means reacting with faith and obedience to what they mean. BACK TO PSALM 105:5

STUDY NOTE FOR PSALM 105:7–45 These verses contain the content of the praise that is offered. BACK TO PSALM 105:7

STUDY NOTE FOR PSALM 105:8 He remembers. As in v. 5, remembrance involves doing as well as knowing. In this case, God acts in the present based on the promises given to Abraham.

covenant. The specific covenant here is the Abrahamic covenant (Gen. 12:1–3; 15; 17). BACK TO PSALM 105:8

STUDY NOTE FOR PSALM 105:9, 10 to Isaac ... to Jacob. God reaffirmed His covenant relationship with the descendants of Abraham. See Gen. 26:3. BACK TO PSALM 105:9, 10

STUDY NOTE FOR PSALM 105:11 I will give the land of Canaan. See Gen. 15:17–20. BACK TO PSALM 105:11

STUDY NOTE FOR PSALM 105:12 sojourners. Abraham, Isaac, and Jacob lived in the Promised Land as resident aliens. They wandered from place to place in Canaan. BACK TO PSALM 105:12

STUDY NOTE FOR PSALM 105:14 he rebuked kings. See Gen. 12:10–20; 26. BACK TO PSALM 105:14

STUDY NOTE FOR PSALM 105:15 prophets. Abraham is referred to as a prophet in Gen. 20:7. BACK TO PSALM 105:15

STUDY NOTE FOR PSALM 105:16–22 God promoted Joseph to a position of power in Egypt.

105:16 he summoned. God directed the events in Egypt so that when famine threatened that country, Joseph was in power and able to save many people (Gen. 50:20). BACK TO PSALM 105:16

STUDY NOTE FOR PSALM 105:23 Israel came to Egypt. See Gen. 46.

land of Ham. Another name for Egypt. BACK TO PSALM 105:23

STUDY NOTE FOR PSALM 105:28 He sent darkness. The psalmist emphasizes the ninth plague by naming it first. BACK TO PSALM 105:28

STUDY NOTE FOR PSALM 105:31 flies ... gnats. These are the third and fourth plagues in reverse order of their actual occurrence in Egypt. BACK TO PSALM 105:31

STUDY NOTE FOR PSALM 105:32 hail. The fifth and sixth plagues are unmentioned by the psalmist. The plague of hail was the seventh. BACK TO PSALM 105:32

STUDY NOTE FOR PSALM 105:36 firstborn. The tenth and final plague, after which Egypt allowed Israel to leave Goshen. BACK TO PSALM 105:36

STUDY NOTE FOR PSALM 105:37 silver and gold. God’s great mercy and generosity may be seen here. As a slave nation in Egypt, the Israelites had little to call their own. Through the plagues, however, God struck fear into the hearts of the Egyptians so that they not only let Israel go but were willing to hand over their valuables to encourage Israel’s exodus (Ex. 12:33–36). BACK TO PSALM 105:37

STUDY NOTE FOR PSALM 105:40 bread from heaven. The manna. God’s providential mercy went beyond bringing them out of Egypt—He provided for them in the wilderness by giving them food and drink. BACK TO PSALM 105:40

STUDY NOTE FOR PSALM 105:42 his holy promise. The Abrahamic covenant included the promise that God would make Israel “a great nation” (Gen. 12:2). BACK TO PSALM 105:42

STUDY NOTE FOR PSALM 105:45 observe his laws. The retelling of the history of Israel is for a purpose: to learn from it to obey God (see 107:43 note). The covenant relationship between God and His people is established and maintained by God alone as His work of grace. His people (indeed, all humanity) are responsible to reciprocate not merely in the formal observance of particular commands but appropriately with all of their being (Mark 12:29–34; cf. 10:20–22). BACK TO PSALM 105:45

STUDY NOTES FOR PSALM 106

STUDY NOTE FOR Ps. 106 While Ps. 105 is mainly concerned with God’s redemptive acts, this psalm focuses on human sin.

106:1 Praise the LORD. Hb. Hallelu yah, “You (plural) praise Yah.”

he is good. Though the writer is concerned about Israel’s suffering, he knows that its source is in Israel’s sin and not in God’s character. BACK TO PSALM 106:1

STUDY NOTE FOR PSALM 106:4 me. The psalmist has no doubt that God will come to aid His chosen people, but he does not assume that he will personally enjoy God’s blessing. He turns to God in prayer for this. BACK TO PSALM 106:4

STUDY NOTE FOR PSALM 106:6 we ... have sinned. An introductory statement that gives the theme for the body of the psalm down through v. 39. Israel has deliberately and constantly rebelled against the Lord. BACK TO PSALM 106:6

STUDY NOTE FOR PSALM 106:7 rebelled by the sea. The poet stands amazed at the stubbornness of his people. He remembers that a previous generation doubted God’s power—even though they had just witnessed the ten plagues—when they were caught between the Egyptian army and the Red Sea (Ex. 14). BACK TO PSALM 106:7

STUDY NOTE FOR PSALM 106:9 He rebuked the Red Sea. By personifying the Red Sea, the psalmist makes it a part of God’s defeat of the powers of chaos.

he led them through. In spite of their sin, God saved them. God’s persevering love in the face of rejection is a major theme here, and indeed throughout the Bible. BACK TO PSALM 106:9

STUDY NOTE FOR PSALM 106:13 they soon forgot. The people’s faith and thanks were short-lived. As remembrance (105:5 note) includes obedience, so forgetting leads to disobedience. BACK TO PSALM 106:13

STUDY NOTE FOR PSALM 106:17 Dathan ... Abiram. See Num. 16. BACK TO PSALM 106:17

STUDY NOTE FOR PSALM 106:20 exchanged the glory. They put a metal idol in the place of God and worshiped it. As Paul points out (Rom. 1:21–23), idolatry consists in worshiping any part or aspect of creation as God. BACK TO PSALM 106:20

STUDY NOTE FOR PSALM 106:22 wondrous works in the land of Ham. Ham is another name for Egypt, and the works are preeminently the ten plagues. BACK TO PSALM 106:22

STUDY NOTE FOR PSALM 106:23 Moses ... stood in the breach before him. See Ex. 32:11–14. Moses interceded in behalf of the people and saved them from the wrath of God. In this, he foreshadowed the work of Jesus Christ, who not only prayed for His people but died to save them. BACK TO PSALM 106:23

STUDY NOTE FOR PSALM 106:24 they despised the pleasant land. They despised the Promised Land by not having faith that God could give it to them (Num. 13; 14). BACK TO PSALM 106:24

STUDY NOTE FOR PSALM 106:26 raised his hand. This gesture accompanies a formal oath, showing God’s determination to judge the sons of Israel. BACK TO PSALM 106:26

STUDY NOTE FOR PSALM 106:28 yoked themselves. The language is derogatory; worshiping a foreign idol is like becoming a beast of burden.

Baal of Peor. Baal was a god of the eastern Mediterranean region at the time Israel was entering the Promised Land. Baal took slightly different characteristics in each local worship site and so is often identified by the region.

sacrifices offered to the dead. This could refer to funeral rituals of some sort. Canaanite funeral rituals involved heavy drinking, feasting, and obscene lust. The whole incident, initiated by Balaam, is reported in Num. 25. BACK TO PSALM 106:28

STUDY NOTE FOR PSALM 106:31 counted to him as righteousness. When Israel took the fateful steps toward idolatry, Phinehas took a violent step to bring Israel back to the way of God. As a result, God made a covenant with his family to give them the priesthood. Similar language is used in connection with the covenant promises given to Abraham (Gen. 15:6) and inherited by the church (Rom. 4:3). However, the sense of the phrase “counted to him as righteousness” is not the same in 106:31 as it is in Gen. 15:6 and Rom. 4:3. In Gen. 15:6 and Rom. 4:3, the righteousness in view is the individual’s right standing before God that secures eternal life. This righteousness is the perfect righteousness of Christ imputed to us by faith in Him alone (Rom. 4:4, 5; 2 Cor. 5:21). Ps. 106 concerns the righteous reward that Phinehas received, namely, a perpetual priesthood (Num. 25:10–13). Phinehas, no less than anyone else, received a right standing before God only through faith. He was not declared righteous before the Lord on the basis of His obedience. But like us, His justifying faith produced the fruit of obedience. We are justified by faith alone, but not by a faith that is alone. Good works follow faith, but they in no way secure for us our righteous standing before the Lord (cf. James 2:14–26 and notes). BACK TO PSALM 106:31

STUDY NOTE FOR PSALM 106:32 waters of Meribah. See Num. 20:1–13. BACK TO PSALM 106:32

STUDY NOTE FOR PSALM 106:33 made his spirit bitter. By not trusting God to provide for their survival in the wilderness. BACK TO PSALM 106:33

STUDY NOTE FOR PSALM 106:37 demons. The spiritual reality behind the lifeless idols is demonic, a world of hostility to the one God. BACK TO PSALM 106:37

STUDY NOTE FOR PSALM 106:39 played the whore. Joining themselves to a false god is spiritual adultery. BACK TO PSALM 106:39

STUDY NOTE FOR PSALM 106:45 remembered his covenant. God’s promises express the commitment that causes Him to continue with His people even though they turned their backs on Him. On remembrance, see note on 105:5. BACK TO PSALM 106:45

STUDY NOTE FOR PSALM 106:48 Blessed be the LORD. God is blessed in response to all the blessings He has granted in Pss. 90–106. BACK TO PSALM 106:48

STUDY NOTES FOR PSALM 107

STUDY NOTE FOR Ps. 107 This community thanksgiving accompanied the offering of sacrifices (v. 22). The date of its original composition is not certain. The psalm opens with an invitation to “give thanks” (vv. 1–3), followed by four examples of God’s steadfast love (vv. 4–32), each containing an invitation to “give thanks,” and closes with a hymn of thanksgiving and a concluding exhortation to lay hold of God’s steadfast love (vv. 33–43).

107:1–3 These verses are an invitation to “give thanks.”

107:1 he is good. See vv. 1, 8, 15, 21, 31, 43.

steadfast love. God’s covenant devotion, by which He binds Himself to His people. BACK TO PSALM 107:1

STUDY NOTE FOR PSALM 107:3 gathered. The situation after the Babylonian exile seems to be in view here. BACK TO PSALM 107:3

STUDY NOTE FOR PSALM 107:4–32 These verses provide four examples of God’s steadfast love.

107:4–9 Example one: God guides those wandering in the wilderness to a city. BACK TO PSALM 107:4

STUDY NOTE FOR PSALM 107:6 they cried ... he delivered them. This section is the first of four that illustrate God’s readiness to answer the prayers of His people. BACK TO PSALM 107:6

STUDY NOTE FOR PSALM 107:10–16 Example two: God delivers His imprisoned people to freedom. BACK TO PSALM 107:10

STUDY NOTE FOR PSALM 107:12 bowed their hearts down. God chastises His wayward people in order to elicit their repentance. See Heb. 12:1–13. BACK TO PSALM 107:12

STUDY NOTE FOR PSALM 107:13 they cried to the LORD ... he delivered them. See v. 6. BACK TO PSALM 107:13

STUDY NOTE FOR PSALM 107:17–22 Example three: God saves foolish rebels when they call on Him.

107:17 fools. Not because they were without natural intelligence but because they refused to face the reality that the Lord is God. “Foolishness” is an ethical-spiritual category, not an intellectual one. BACK TO PSALM 107:17

STUDY NOTE FOR PSALM 107:18 loathed any kind of food. It seems that a physical malady, some kind of sickness, is in view here. BACK TO PSALM 107:18

STUDY NOTE FOR PSALM 107:20 his word. As early as the creation account (Gen. 1:3), it is clear that God’s word is powerful and effective. BACK TO PSALM 107:20

STUDY NOTE FOR PSALM 107:22 sacrifices of thanksgiving. This verse points to public worship in the temple. BACK TO PSALM 107:22

STUDY NOTE FOR PSALM 107:23–32 Example four: God rescues those in trouble on the seas. BACK TO PSALM 107:23

STUDY NOTE FOR PSALM 107:24 deeds of the LORD. The mystery, power, and beauty of the sea, with everything that lives in it, testifies eloquently to God’s wisdom (Gen. 1:9, 10, 21). BACK TO PSALM 107:24

STUDY NOTE FOR PSALM 107:26 They mounted up ... went down. The ship as it rises and falls on the waves. BACK TO PSALM 107:26

STUDY NOTE FOR PSALM 107:28 they cried to the LORD ... he delivered them. See vv. 6, 13, 19. BACK TO PSALM 107:28

STUDY NOTE FOR PSALM 107:29 He made the storm be still. God shows His divine power and might by controlling the chaotic sea. See notes on 18:4, 15. Christ demonstrated His power from on high when He stilled the waters (Mark 4:35–41). BACK TO PSALM 107:29

STUDY NOTE FOR PSALM 107:33–42 These verses form a hymn of thanksgiving and a concluding exhortation to lay hold of God’s steadfast love. BACK TO PSALM 107:33

STUDY NOTE FOR PSALM 107:34 because of the evil. God does not arbitrarily bring destruction upon His people. Here the reason is identified as the people’s sin. A historical example may be found in 1 Kin. 17, where God determined to withhold rain and dew from Israel because Ahab and Jezebel had turned the nation toward Baal. BACK TO PSALM 107:34

STUDY NOTE FOR PSALM 107:36 establish a city. The ultimate reference is to the conquest in which God gave the land of Canaan to Israel. They passed from the hard conditions of the wilderness wanderings into the pleasant land of Palestine. BACK TO PSALM 107:36

STUDY NOTE FOR PSALM 107:40 trackless wastes. Perhaps a reference to the Babylonian exile. BACK TO PSALM 107:40

STUDY NOTE FOR PSALM 107:43 Whoever is wise. The retelling of the history of Israel is for a purpose: to learn from it the steadfast love of God (see 105:45 note). BACK TO PSALM 107:43

STUDY NOTES FOR PSALM 108

STUDY NOTE FOR Ps. 108 This psalm was composed from two previous psalms. The first five verses are from 57:7–11, and vv. 6–13 are from 60:5–12. There are only minor changes of wording, but the overall effect of the psalm is quite different. Pss. 57; 60 include elements of complaint; this psalm is a statement of assurance. The psalm is comprised of two strophes (Introduction to Hebrew Poetry): thanksgiving to God for His steadfast love (vv. 1–5) and dependence on God for His help (vv. 6–13).

108:1–5 These verses offer thanksgiving to God for His steadfast love.

108:1 steadfast. The psalmist has resolved to praise the Lord, and nothing can cause him to swerve from his resolve to offer up his hymn of praise. BACK TO PSALM 108:1

STUDY NOTE FOR PSALM 108:2 I will awake the dawn. See note on 57:8. BACK TO PSALM 108:2

STUDY NOTE FOR PSALM 108:3 among the peoples. The psalmist realizes that God is more than the God of Israel. He is the king of the universe, and as a result, the psalmist will witness to God’s great deeds throughout the universe. BACK TO PSALM 108:3

STUDY NOTE FOR PSALM 108:4 your steadfast love. Specifically, the mercy God has for the people who are in covenant relationship with Him. BACK TO PSALM 108:4

STUDY NOTE FOR PSALM 108:5 above the heavens. God is so great that not even the heavens can contain Him (1 Kin. 8:27). He is transcendent, yet in special ways (presently by the Holy Spirit) He is also immanent in that He compassionately condescends to dwell with His people. BACK TO PSALM 108:5

STUDY NOTE FOR PSALM 108:6–13 These verses focus on dependence on God for His help. BACK TO PSALM 108:6

STUDY NOTE FOR PSALM 108:7 God has promised in his holiness. The divine oracle was probably spoken through a prophet associated with the temple. The sense of His message is that victory is forthcoming.

Shechem ... Succoth. These two places are associated with Jacob in Gen. 33:17–20 as the first two places the patriarch occupied after returning from his encounter with Esau. They are on opposite sides of the Jordan River. BACK TO PSALM 108:7

STUDY NOTE FOR PSALM 108:8 Gilead ... Manasseh. Both these areas are located, at least in part, east of the Jordan River.

Ephraim ... Judah. The two most powerful tribes in Israel. They were frequently rivals, but here they are united as parts of God’s army.

scepter. See Gen. 49:10. BACK TO PSALM 108:8

STUDY NOTE FOR PSALM 108:9 See 60:8 and notes. BACK TO PSALM 108:9

STUDY NOTE FOR PSALM 108:10 me. Likely the king, who speaks on behalf of the nation. BACK TO PSALM 108:10

STUDY NOTE FOR PSALM 108:13 With God. The writer confesses his confidence that through God’s power they will be victorious. BACK TO PSALM 108:13

STUDY NOTES FOR PSALM 109

STUDY NOTE FOR Ps. 109 The psalmist stands before a corrupt court, falsely accused of a crime. In his distress, he turns to God for help, asking Him to reverse the roles and allow the psalmist to judge the court, and one person in particular (either the judge or the accuser). The poet does not conceal his strong feelings against his enemies (Introduction: Characteristics and Themes).

109:1 Be not silent. See note on 83:1. BACK TO PSALM 109:1

STUDY NOTE FOR PSALM 109:4 they accuse me. The legal language here and elsewhere in the psalm reveals that the psalmist is a defendant in a courtroom setting. BACK TO PSALM 109:4

STUDY NOTE FOR PSALM 109:5 evil for good. See note on 35:12.

for my love. What makes the writer’s plight so poignant is that his attackers were once friends but have turned treacherously against him. BACK TO PSALM 109:5

STUDY NOTE FOR PSALM 109:6 wicked man ... accuser. The penalty for falsely accusing someone of a certain crime was the penalty corresponding to that crime (Deut. 19:16–21). BACK TO PSALM 109:6

STUDY NOTE FOR PSALM 109:8 may another take his office. As this accuser brought false charges against the psalmist, so Judas Iscariot sought Christ’s death by turning Him over to the Jewish authorities. Afterward, Judas killed himself in remorse. Peter understood that this psalm was fulfilled in that situation and cited it as a replacement was sought for Judas among the disciples (Acts 1:20). BACK TO PSALM 109:8

STUDY NOTE FOR PSALM 109:9 fatherless ... widow. Among people who depended heavily on their relatives for social support, this verse was a hard-hitting curse, calling for punishment on the accuser and on his family. BACK TO PSALM 109:9

STUDY NOTE FOR PSALM 109:13 his name be blotted out. The curses focus on eradicating the accuser’s family line. To have descendants stretching into the distant future was extremely important in ancient Israel. BACK TO PSALM 109:13

STUDY NOTE FOR PSALM 109:17 let curses come upon him. Once again the psalmist invokes the principle that the unrighteous will receive the penalty they are trying to call down upon another. See note on v. 6. BACK TO PSALM 109:17

STUDY NOTE FOR PSALM 109:21 your name’s sake. The psalmist appeals to God’s reputation (8:1). He belongs to God, and if he should die at the hand of the wicked, it will appear as if God can do nothing about evil. BACK TO PSALM 109:21

STUDY NOTE FOR PSALM 109:25 wag their heads. In disgust. BACK TO PSALM 109:25

STUDY NOTE FOR PSALM 109:26 your steadfast love. The Hebrew word for “steadfast love” refers salvation to God’s covenant faithfulness. BACK TO PSALM 109:26

STUDY NOTE FOR PSALM 109:31 stands at the right hand. Instead of finding an accuser at his right hand, the psalmist finds his support in God. BACK TO PSALM 109:31

STUDY NOTES FOR PSALM 110

STUDY NOTE FOR Ps. 110 There can be no doubt that this psalm looks forward to Christ. Jesus Himself cites it to show that David knew that its ultimate fulfillment would come in one greater than he (Mark 12:35–37 and par.). Even before Christ’s coming, a prophetic-messianic interpretation of the psalm was well known among Jewish interpreters. Nevertheless, like all other royal psalms, Ps. 110 does address the time in which it was first composed. It is likely that it was sung at the time of the coronation of the king. The composition seems to have been written after David defeated Jebus (Jerusalem) and celebrates his victory and enthronement in that city, explaining why he also inherits the royal priesthood of Melchizedek. Focusing on two divine oracles, the first (v. 1) shows the close, but subordinate, relationship that the human king bears to the divine King. The NT writers cite this oracle to demonstrate Jesus’ post-resurrection glory and to point to the struggle between God and the spiritual powers of evil (Acts 2:34, 35; 1 Cor. 15:25; Eph. 1:20; Col. 3:1; Heb. 1:13; 1 Pet. 3:22). The second oracle appointed the king as a priest, but as a special type of priest. As opposed to the hereditary Aaronic priesthood, this priesthood is descended from Melchizedek (Gen. 14:18–23), whose mysterious origins are related to Jesus Christ, the Great High Priest (Heb. 5:6; 7:17; 8:1; 10:12–14).

110:title The truth of the authorship title of this psalm is critical for its interpretation in the NT (Mark 12:35–37).

110:1 LORD. As the translators indicate with the use of small capital letters, this is God’s name.

Lord. This title is often used for God but can also be addressed to a king or other respected person. The NT makes clear that King David refers to his son—who is also the Son of God—as his “Lord” (Mark 12:35–37). The promised Messiah descended from David but is greater than David.

right hand. The place of honor. After His resurrection, Jesus was exalted to the right hand of God in heaven.

enemies. In the OT they were physical flesh-and-blood enemies of Israel. In the NT the battle is intensified, as Jesus fights against the invisible, cosmic powers of evil.

footstool. A place of disgrace, symbolizing subjugation. After a victory, Near Eastern leaders would humiliate their defeated enemies by stepping on their heads or necks (Josh. 10:24–26). BACK TO PSALM 110:1

STUDY NOTE FOR PSALM 110:2 sends forth. God will enlarge the King’s authority.

Zion. See note on 2:6.

scepter. A common symbol of governmental power and authority. BACK TO PSALM 110:2

STUDY NOTE FOR PSALM 110:3 dew of your youth. A difficult phrase in the Hebrew. The image compares the dew, which appears suddenly during the night and is present in the morning, with the eager and mysterious appearance of the king’s troops. BACK TO PSALM 110:3

STUDY NOTE FOR PSALM 110:4 order of Melchizedek. The regular priesthood of Israel was from Aaron, and its duties were limited to religious worship. Little is known about Melchizedek, but it appears that he combined the functions of king and priest (Gen. 14:18–20). David also combined these functions to an extent, as he offered sacrifices and helped prepare for the temple building in addition to ruling as king (1 Chr. 16:1–3; 17; 22:1–26:19). Jesus Christ is both king and priest, though not descended from the line of Aaron (Heb. 5:6; 7:17; 8:1; 10:12–14). BACK TO PSALM 110:4

STUDY NOTE FOR PSALM 110:5 Lord. A title of respect (v. 1 note). BACK TO PSALM 110:5

STUDY NOTE FOR PSALM 110:6 judgment among the nations. God often used the human king to bring His judgment upon the nations through warfare. As applied to Jesus, this verse anticipates the last judgment that will take place at the end of time. BACK TO PSALM 110:6

STUDY NOTE FOR PSALM 110:7 He will drink. The Hebrew of this verse is difficult. The king finds refreshment during the battle and can carry on God’s work of judgment. BACK TO PSALM 110:7

STUDY NOTES FOR PSALM 111

STUDY NOTE FOR Ps. 111 Pss. 111; 112 are twin psalms. Both begin with “Praise the LORD!” Both contain an alphabetic acrostic with each half-line starting with the subsequent letter in the Hb. alphabet, and both focus on the fear of the Lord. The difference is that Ps. 111 focuses on God, and Ps. 112 focuses on God’s people.

111:1 in the company. The holy congregation as they gather to praise the Lord in the sanctuary. BACK TO PSALM 111:1

STUDY NOTE FOR PSALM 111:2 works of the LORD. The psalmist has in mind the great acts of redemption that God performed in their past. The preeminent example is the exodus, when God rescued His people from their oppressors in Egypt. BACK TO PSALM 111:2

STUDY NOTE FOR PSALM 111:3 splendor and majesty. See note on 8:5.

his righteousness. God acts in history in conformity to His character and law. Through His great historical acts, people can recognize His righteousness. BACK TO PSALM 111:3

STUDY NOTE FOR PSALM 111:4 remembered. Remembrance involves more than an act of the memory; it also involves devotion and obedience. See 44:1.

gracious and merciful. Israel, due to sin, could not deserve God’s salvation; it springs from God’s love for His people. See Ex. 34:6. BACK TO PSALM 111:4

STUDY NOTE FOR PSALM 111:5 provides food. This may allude to the wilderness wanderings when God miraculously provided food for Israel (e.g., Num. 11).

covenant. When God acts to save His people, He does so because of the relationship He has already established with them.

forever. God is not fickle. His people may depend on Him. BACK TO PSALM 111:5

STUDY NOTE FOR PSALM 111:6 inheritance of the nations. God gave to Israel the land of a number of peoples when He gave them the Promised Land (Deut. 7:1–6). BACK TO PSALM 111:6

STUDY NOTE FOR PSALM 111:10 fear of the LORD. This well-known phrase captures the right way to approach the Lord. The Lord is God, inspiring reverence and awe. He will make good His threats against the wicked. See notes on 34:7; 36:1; 128:1; 130:4. BACK TO PSALM 111:10

STUDY NOTES FOR PSALM 112

STUDY NOTE FOR Ps. 112 This psalm is in the center of three psalms that begin with the expression “Praise the LORD!” (Hb. hallelu yah). Pss. 111 and 112 are both acrostics, each half-line beginning with successive letters of the Hebrew alphabet, and they complement each other in content. Ps. 111 tells about God and His deeds, while Ps. 112 describes the happiness of the person who serves God.

112:1 Blessed. See note on 1:1.

in his commandments. The righteous person receives the law as a testimony of God; the Lord’s commandments are a joy, to be kept in love and gratitude for His great salvation. See Ps. 1. BACK TO PSALM 112:1

STUDY NOTE FOR PSALM 112:2 offspring will be mighty. Blessed is well-being in the family. BACK TO PSALM 112:2

STUDY NOTE FOR PSALM 112:3 Wealth and riches. Blessed is well-being in finances.

righteousness. Blessed is well-being in spirituality. BACK TO PSALM 112:3

STUDY NOTE FOR PSALM 112:4 in the darkness. Darkness is a metaphor for troubled times. The psalmist knows that there are hard times, but he also knows that “for those who love God all things work together for good” (Rom. 8:28).

gracious, merciful, and righteous. The godly man reflects the attributes of his Lord; see 111:4. BACK TO PSALM 112:4

STUDY NOTE FOR PSALM 112:7 not afraid of bad news. Blessed is well-being in the emotions. The righteous man does not fear trouble or distress because he knows that God is able to bring him through it. BACK TO PSALM 112:7

STUDY NOTE FOR PSALM 112:9 has distributed freely. Generosity is a basic characteristic of a servant of God. Paul quotes this verse in a context that encourages generosity (2 Cor. 9:9). BACK TO PSALM 112:9

STUDY NOTE FOR PSALM 112:10 desire of the wicked will perish. Just as the way of the wicked will come to nothing (see 2:12 note), so will the desire of the wicked. BACK TO PSALM 112:10

STUDY NOTES FOR PSALM 113

STUDY NOTE FOR Ps. 113 With its opening “Praise the LORD!” this psalm continues the theme of praise found in Pss. 111; 112, and it contains two strophes (Introduction to Hebrew Poetry): vv. 1–3 (the Lord is to be praised) and vv. 4–9 (the incomparable Lord is to be praised). Ps. 113 is the first of several psalms used to celebrate the festivals of Passover, Weeks, Tabernacles, new moon, and the dedication of the temple. Pss. 113–18 were sung during the Passover, so it is likely that Jesus and His disciples sang them during their last evening together (Matt. 26:30; Mark 14:26). Cf. Ps. 113 (see v. 9) with the songs of Hannah (1 Sam. 2, esp. vv. 5, 8) and Mary (Luke 1:46–55).

113:1–3 These verses teach that the Lord is to be praised.

113:1 O servants of the LORD. A priest leads the faithful in worship. BACK TO PSALM 113:1

STUDY NOTE FOR PSALM 113:2 Blessed. See note on 103:1. BACK TO PSALM 113:2

STUDY NOTE FOR PSALM 113:3 rising of the sun to its setting. That is, from east to west or everywhere. BACK TO PSALM 113:3

STUDY NOTE FOR PSALM 113:4–9 These verses teach that the incomparable Lord is to be praised.

113:4 high above all nations. In the ancient Near East, each nation had its imagined national gods. Only the God of Israel could proclaim Himself the true God of all nations. BACK TO PSALM 113:4

STUDY NOTE FOR PSALM 113:5 Who is like. Yahweh is incomparable. BACK TO PSALM 113:5

STUDY NOTE FOR PSALM 113:6 who looks far down. Part of God’s greatness is His condescension, as at Bethlehem (Luke 2:4–7; Phil. 2:5–11).

on the heavens. Often the heavens are spoken of as the dwelling place of God, but strictly speaking, God’s infinite transcendence is such that even the heavens are unable to contain Him (1 Kin. 8:27). BACK TO PSALM 113:6

STUDY NOTE FOR PSALM 113:7–9 raises ... lifts ... gives. These verses employ several figures that show how God reverses the circumstances of His people; see 30:5, 11. BACK TO PSALM 113:7

STUDY NOTES FOR PSALM 114

STUDY NOTE FOR Ps. 114 Jewish tradition assigned this psalm to the eighth day of Passover. In eight short verses and with virtually unrivaled poetic subtlety, the psalmist describes the tremendous power of God’s visual self-revelation (theophany) at the time of Israel’s salvation from Egypt and entry into Canaan (Ex. 13:21). Stories evoke responses. The psalm begins with a brief story about God (vv. 1, 2), then tells of creation’s response to this story (vv. 3, 4) and raises a question as to why this particular response was drawn out (vv. 5, 6), before providing its own answer to the question in the form of an imperative (vv. 7, 8).

114:1, 2 These verses tell a short story about God.

114:1 went out from Egypt. The exodus was the most tremendous display of God’s redemptive power during the OT period. It was constantly remembered and became a source of encouragement for later generations, including Christians who know that they are “strangers and exiles” in search of their true “homeland” (Heb. 11:13, 14). BACK TO PSALM 114:1

STUDY NOTE FOR 114:2 his sanctuary. The people and their country were God’s sanctuary because God chose to be present with them. The tabernacle, and then the temple, symbolized His presence. BACK TO PSALM 114:2

STUDY NOTE FOR PSALM 114:3, 4 These verses tell creation’s response to the exodus.

114:3 The sea looked. The Red Sea is personified (Ex. 14; 15), poetically describing the crossing of the sea as a conflict between it and the Lord. BACK TO PSALM 114:3

114:4 mountains. The mountains were symbols of power, firmness, and endurance (Ps. 46). God’s appearance shakes them like frightened rams. BACK TO PSALM 114:4

STUDY NOTE FOR PSALM 114:5, 6 These verses raise the question as to why the response in vv. 3–4 was drawn out. BACK TO PSALM 114:6

114:5 What ails you. The psalmist questions the poetically personified sea and mountains, making explicit what was implicit in the first two stanzas of the poem. BACK TO PSALM 114:5

STUDY NOTE FOR PSALM 114:7, 8 These verses provide the answer to the question raised in vv. 5, 6 in the form of an imperative.

114:7 Tremble. When God comes in judgment and with power, the inhabitants of the earth should fear because they will be objects of His judgment. Nothing can stand in His way. BACK TO PSALM 114:7

114:8 turns the rock into a pool. God’s provision at Kadesh (Num. 20:1–13) demonstrates His power and compassion. BACK TO PSALM 114:8

STUDY NOTES FOR PSALM 115

STUDY NOTE FOR Ps. 115 A liturgy for public worship, declaring Israel’s faith in the Lord over against the worthless idols of the nations. In four strophes (Introduction to Hebrew Poetry) it teaches about ultimate trust: trusting the Lord results in praise to God (v. 1), excludes idols (vv. 2–11), brings blessings (vv. 12–15), and results in praise to God (vv. 16–18).

115:1 This verse shows that trusting the Lord results in praise to God.

115:1 your steadfast love ... faithfulness. God’s covenantal affection for and faithfulness to His people result in glory to His name. BACK TO PSALM 115:1

STUDY NOTE FOR PSALM 115:2–11 These verses show that trusting the Lord excludes idols.

115:2 nations. The nations that surrounded Israel at different times: Canaan, Babylonia, Assyria, Persia, and Egypt.

Where is their God. As the nations observed Israel struggling, they would say that Israel’s God was unable or unwilling to act. BACK TO PSALM 115:2

STUDY NOTE FOR PSALM 115:3 all that he pleases. A notable expression of God’s sovereignty. BACK TO PSALM 115:3

STUDY NOTE FOR PSALM 115:4 Their idols. The psalmist draws a sharp contrast between the living God of Israel and the man-made deities of the ancient Near East. See Is. 44:6–23; Rom. 1:21–23; theological note “Syncretism” on p. 1498. BACK TO PSALM 115:4

STUDY NOTE FOR PSALM 115:8 like them. When people construct their own gods, they make them in their own image. As they worship these gods, they are more and more conformed to their likeness. See 2 Kin. 17:15. BACK TO PSALM 115:8

STUDY NOTE FOR PSALM 115:9 O Israel. A reference to all the people of God. BACK TO PSALM 115:9

STUDY NOTE FOR PSALM 115:10 house of Aaron. The speaker addresses the priests of Israel. BACK TO PSALM 115:10

STUDY NOTE FOR PSALM 115:11 You who fear the LORD. Finally, the psalmist singles out those who tremble before the Lord. These are the faithful within Israel and, as later usage suggests, also proselytes. BACK TO PSALM 115:11

STUDY NOTE FOR PSALM 115:12–15 These verses show that trusting the Lord brings blessing.

115:12, 13 he will bless ... bless. That is, empower for an abundant life in His presence. The repetition underscores the promise. BACK TO PSALM 115:12

STUDY NOTE FOR PSALM 115:14 increase. Lit. “may the Lord add upon you,” referring to all of types of blessing. BACK TO PSALM 115:14

STUDY NOTE FOR PSALM 115:15 who made heaven and earth. As the creator of all, God has the power to provide for His people all the blessings they need. See 121:2; 124:8; 134:3; 146:6. BACK TO PSALM 115:15

STUDY NOTE FOR PSALM 115:16–18 These verses show that trusting the Lord results in praise to God.

115:16 the earth he has given to the children of man. God created the earth, and it belongs to Him. Along with the gift of the earth comes the responsibility to work and serve God faithfully. BACK TO PSALM 115:16

STUDY NOTE FOR PSALM 115:17 The dead. See note on 88:5. BACK TO PSALM 115:17

STUDY NOTE FOR PSALM 115:18 we will bless. God’s people will bless the Lord because He has blessed them, that is, they will praise the Lord because He has empowered them to live an abundant life in His presence. BACK TO PSALM 115:18

STUDY NOTES FOR PSALM 116

STUDY NOTE FOR Ps. 116 This psalm is perhaps the most personal of all the songs of thanksgiving, as it brings to expression the thoughts and feelings of someone in the deepest of trouble who experienced God’s personal care.

116:1 I love the LORD. The psalmist expresses his deep affection for the Lord, grounding it in God’s love toward him. God showed His love for the psalmist by hearing his prayer. BACK TO PSALM 116:1

STUDY NOTE FOR PSALM 116:3 snares of death. It was as if ropes came out of a grave, pulling the psalmist into the ground. BACK TO PSALM 116:3

STUDY NOTE FOR PSALM 116:5 Gracious ... righteous ... merciful. God reveals His kindness in His answer to the psalmist’s request. He does not stand at a distance when His people suffer. BACK TO PSALM 116:5

STUDY NOTE FOR PSALM 116:10 when I spoke. It was the psalmist’s faith in God that led him (text note) to pray to Him in the beginning. BACK TO PSALM 116:10

STUDY NOTE FOR PSALM 116:11 All mankind are liars. He remembers his complaint; he apparently had been the object of a false accusation. BACK TO PSALM 116:11

STUDY NOTE FOR PSALM 116:13 cup of salvation. This may be a reference to a drink offering (Num. 15:10), but it is more likely a metaphor, contrasting with the more common “cup” of God’s wrath (75:8). BACK TO PSALM 116:13

STUDY NOTE FOR PSALM 116:14 in the presence of all his people. The psalmist promises to publicly proclaim God’s great acts (22:22 note). BACK TO PSALM 116:14

STUDY NOTE FOR PSALM 116:15 Precious ... is the death. Lit. “Precious in the Lord’s eyes is the death of his loved ones.” Since the psalmist lived to write this psalm, the sense seems to be that God’s loved ones are so precious that He keeps them from dying. This interpretation finds confirmation in 72:14: “From oppression and violence he redeems their life, and precious is their blood in his sight.” The last clause is quite similar to 116:15 and could be translated “for their blood is precious in his eyes.” Here “blood” (death) being “precious” to God clearly means He keeps them from dying. Ultimately, this psalm is fulfilled in the resurrection of Christ and the life He grants to His people, which enables them to escape the eternal death of the lake of fire (Rev. 20). BACK TO PSALM 116:15

STUDY NOTE FOR PSALM 116:18 pay my vows. See notes on 22:22, 25; see also 61:5; 66:13. BACK TO PSALM 116:18

STUDY NOTE FOR PSALM 116:19 courts of the house of the LORD. The temple in Jerusalem. BACK TO PSALM 116:19

STUDY NOTES FOR PSALM 117

STUDY NOTE FOR Ps. 117 This is the shortest chapter in the Bible, but the song’s exuberant praise reaches to all the nations. Paul uses the psalm to show that the nations share in the promises to the patriarchs (Rom. 15:7–11).

117:1 all nations. The call to praise goes beyond Israel to all nations. BACK TO PSALM 117:1

STUDY NOTE FOR PSALM 117:2 his steadfast love. Specifically, the love connected with His covenant. This verse, though using different vocabulary, may be seen as a meditation on the truth expressed in Ex. 34:6. It celebrates God’s covenant relationship with His people. BACK TO PSALM 117:2

STUDY NOTES FOR PSALM 118

STUDY NOTE FOR Ps. 118 This psalm concludes the section associated with the celebration of Passover (Pss. 113–18). As the last song of the group, it may have been the final psalm in the mind of Jesus as He celebrated Passover with His disciples (Mark 14:26). Jesus quoted vv. 22, 23 about Himself (Mark 12:10, 11; Matt. 21:42; Luke 13:35; cf. Acts 4:11). The people greeted Jesus’ triumphal entry with shouts of joy taken from this psalm (Mark 11:9, 10; Luke 19:38; John 12:13). The main speaker is likely the king (vv. 5–21), but the psalm as a whole is a liturgy with other speakers as well (vv. 21–27). The references to altar, temple, and procession (vv. 19, 20, 27) show that it was used in corporate worship. This is a psalm of thanksgiving in which the psalmist expresses his deep distress, how he prayed to the Lord, and how the Lord rescued him.

118:1 his steadfast love endures forever. A refrain of this psalm and Ps. 136. BACK TO PSALM 118:1

STUDY NOTE FOR PSALM 118:5 I called ... the LORD answered. This verse summarizes the entire psalm. BACK TO PSALM 118:5

STUDY NOTE FOR PSALM 118:6 The LORD is on my side. The heart of the covenant of grace: God siding with His redeemed. The implication for the psalmist is that he has nothing to fear from anyone because God is in control. Victory is not guaranteed by superior forces or weapons; it is a gift from God. BACK TO PSALM 118:6

STUDY NOTE FOR PSALM 118:10–12 I cut them off ... I cut them off. While it is true that the psalmist placed his trust in the Lord and not in himself (v. 8) and that the Lord was his help (v. 13) and strength and salvation (v. 14), it is equally true that he exercised his human effort to win the battle. BACK TO PSALM 118:10

STUDY NOTE FOR PSALM 118:12 fire among thorns. The simile has two sides: thorns, with their sharp points, are apt descriptions of an enemy; they also burn quickly, like an enemy running away. BACK TO PSALM 118:12

STUDY NOTE FOR PSALM 118:14 my salvation. For the psalmist the “salvation” in view is victory in battle. BACK TO PSALM 118:14

STUDY NOTE FOR PSALM 118:15 Glad songs of salvation. Israel responds to God’s help by singing victory songs that rejoice in God’s salvation.

right hand. The arm that is used to wield the sword in battle (v. 16; cf. Ex. 15:6, 12). BACK TO PSALM 118:15

STUDY NOTE FOR PSALM 118:17 recount the deeds of the LORD. The purpose of the psalms of thanksgiving. BACK TO PSALM 118:17

STUDY NOTE FOR PSALM 118:19 gates of righteousness. The entrance to the sanctuary, leading to the presence of God, where the psalmist will offer thanks. The gates are righteous because the one who dwells behind them is righteous, and those who enter must be righteous as well (Pss. 15; 24). BACK TO PSALM 118:19

STUDY NOTE FOR PSALM 118:21 my salvation. See note on v. 14. BACK TO PSALM 118:21

STUDY NOTE FOR PSALM 118:22 stone that the builders rejected. The metaphor likely referred originally to the king, who represented his people. The stone was cast off in despair when defeat seemed inevitable, and victory was no longer a realistic hope (but see the following note).

cornerstone. The low and insignificant, despite having been rejected, is exalted to the chief place. Jesus later applies this passage to Himself (Matt. 21:42; Mark 12:10; Luke 20:17; cf. Acts 4:11; 1 Pet. 2:7). Jesus is the cornerstone (Eph. 2:20), cast away by the earthly rulers of His day but exalted to the right hand of the Father. To some this is a cause for stumbling (Is. 8:14; 1 Pet. 2) but to others the basis of hope. BACK TO PSALM 118:22

STUDY NOTE FOR PSALM 118:24 the day that the LORD has made. Because of God’s victory, His people will turn the day of despair into a day of worship before the Lord. BACK TO PSALM 118:24

STUDY NOTE FOR PSALM 118:26 Blessed is he who comes in the name of the LORD. Later, this cry is lifted up by the crowds as they welcome the true king, Christ Jesus, into Jerusalem (Matt. 21:9). In a way still beyond their understanding, Jesus was about to defeat sin and death on the cross. BACK TO PSALM 118:26

STUDY NOTE FOR PSALM 118:27 festal sacrifice. The sacrifice was performed in public worship before the Lord. BACK TO PSALM 118:27

STUDY NOTE FOR PSALM 118:29 Oh give thanks to the LORD. The psalm ends as it began. BACK TO PSALM 118:29

STUDY NOTES FOR PSALM 119

STUDY NOTE FOR Ps. 119 As Ps. 117 has the distinction of being the shortest chapter in the Bible, so Ps. 119 is the longest. The psalm is an acrostic of twenty-two stanzas, one for each letter of the Hebrew alphabet. The eight poetic lines of each stanza begin with the same Hebrew letter.

The number eight may be connected with eight Hebrew words that appear throughout the psalm concerning its main theme. The words are translated variously as “law,” “testimonies,” “precepts,” “statutes,” “commandments,” “rules,” and “word.” In five stanzas all eight Hebrew words occur, and every stanza has at least six of the eight.

Verse 97 is perhaps the theological heart of the psalm, as it expresses the psalmist’s love for God’s law. The psalmist also has a deep desire to live in keeping with this law. Yet the psalmist also recognizes that he has strayed from time to time from the standard set forth in the law. While the emphasis of the psalm is on love for and obedience to the law of God, this is balanced to some degree by an awareness of the need for forgiveness.

The law is a faithful expression of God’s character. God sent His Son to keep the law for us. The law no longer condemns us, setting us free to accept it as our own guide for pleasing the One who died in our place.

119:1 Blessed. See note on 1:1.

who walk. A metaphor for the activities of daily life.

law of the LORD. The law, or Torah, refers to the first five books of the Bible as a unit, or to the legal sections of those books. Here the latter is meant: the Ten Commandments and the other laws of the Pentateuch. BACK TO PSALM 119:1

STUDY NOTE FOR PSALM 119:2 whole heart. The psalmist is not speaking of a mere external adherence to the law. He calls for obedience that comes from a deep-seated faith in the Lord. BACK TO PSALM 119:2

STUDY NOTE FOR PSALM 119:4 You have commanded your precepts. God entered into a covenant relationship with Israel freely out of grace, and within that relationship God gave them His law to obey. He was not asking them to earn His favor or pay for their redemption. It was the way of thankful obedience for those in covenant with Him. BACK TO PSALM 119:4

STUDY NOTE FOR PSALM 119:5 Oh. The psalmist does not think of himself as an example of perfect obedience. BACK TO PSALM 119:5

STUDY NOTE FOR PSALM 119:7 when I learn. Worship and obedience require knowledge of Scripture. BACK TO PSALM 119:7

STUDY NOTE FOR PSALM 119:8 I will. The psalmist decides to follow God’s law. BACK TO PSALM 119:8

STUDY NOTE FOR PSALM 119:9–16 The psalmist seeks to keep his way pure by meditating on God’s law.

119:9 according to your word. God does not hide from us what pleases Him. He states it clearly in His Word, the Bible. BACK TO PSALM 119:9

STUDY NOTE FOR PSALM 119:10 I seek ... let me not wander. There is a deep connection between striving after moral perfection and the realization that the quest is itself impossible without God’s help. BACK TO PSALM 119:10

STUDY NOTE FOR PSALM 119:15 I will meditate. See note on 1:2. BACK TO PSALM 119:15

STUDY NOTE FOR PSALM 119:17 that I may live. The psalmist’s life depends on grace. BACK TO PSALM 119:17

STUDY NOTE FOR PSALM 119:18 Open my eyes. God’s grace is needed to illumine His Word. He must guide His people’s understanding. BACK TO PSALM 119:18

STUDY NOTE FOR PSALM 119:19 sojourner. See Heb. 11:13. His true home is not on the earth but with God. BACK TO PSALM 119:19

STUDY NOTE FOR PSALM 119:22 Take away from me. The psalm goes beyond praise of the law to a petition for God’s grace in distress. BACK TO PSALM 119:22

STUDY NOTE FOR PSALM 119:23 princes sit plotting against me. Perhaps indicating the royal status of the psalmist. BACK TO PSALM 119:23

STUDY NOTE FOR PSALM 119:29 Put false ways far from me. The psalmist sees that if left to himself, he will walk in ways contrary to God’s law. BACK TO PSALM 119:29

STUDY NOTE FOR PSALM 119:33–40 The psalmist implores the Lord for instruction in His laws. BACK TO PSALM 119:33

STUDY NOTE FOR PSALM 119:34 with my whole heart. He resolves with his whole mind, strength, and will. The psalmist expresses his deep devotion to the Lord. He loves the Lord and wants to be obedient. Jesus told His disciples, “If you love me, you will keep my commandments” (John 14:15). BACK TO PSALM 119:34

STUDY NOTE FOR PSALM 119:36 Incline my heart. He realizes that his love for the Lord has its source in God Himself. BACK TO PSALM 119:36

STUDY NOTE FOR PSALM 119:37 Turn my eyes from ... worthless things. Matching his positive desire to move closer to God’s law, there is a corresponding negative desire to turn away from worthless things, particularly idols. See note on 31:6. BACK TO PSALM 119:37

STUDY NOTE FOR PSALM 119:38 your promise. Likely referring to God’s covenant promise of blessing. BACK TO PSALM 119:38

STUDY NOTE FOR PSALM 119:41 your steadfast love. God’s love or devotion to those in covenant with Him. BACK TO PSALM 119:41

STUDY NOTE FOR PSALM 119:45 wide place. In keeping God’s laws, the writer will find freedom. BACK TO PSALM 119:45

STUDY NOTE FOR PSALM 119:49 Remember. See 44:1. BACK TO PSALM 119:49

STUDY NOTE FOR PSALM 119:52 your rules from of old. Given through Moses and contained in the books of Exodus, Leviticus, Numbers, and Deuteronomy. BACK TO PSALM 119:52

STUDY NOTE FOR PSALM 119:54 Your statutes ... my songs. The law was not simply a matter of obedience for the psalmist but of worship. BACK TO PSALM 119:54

STUDY NOTE FOR PSALM 119:55 name. See 8:1. BACK TO PSALM 119:55

STUDY NOTE FOR PSALM 119:57 my portion. The poet’s portion is not merely an inheritance in the land but the Lord Himself (Num. 18:20). BACK TO PSALM 119:57

STUDY NOTE FOR PSALM 119:63 companion. Obedience to the Lord takes place in community with other believers who also serve the Lord.

who fear you. See 34:7. BACK TO PSALM 119:63

STUDY NOTE FOR PSALM 119:65–72 The psalmist found that affliction brought him back from wandering away from God. BACK TO PSALM 119:65

STUDY NOTE FOR PSALM 119:67 I went astray. God uses distress and suffering in our lives to bring us back to Him (cf. Ps. 31; Heb. 12:1–13). BACK TO PSALM 119:67

STUDY NOTE FOR PSALM 119:70 like fat. Cf. 1 Tim. 4:2. BACK TO PSALM 119:70

STUDY NOTE FOR PSALM 119:71 It is good for me ... afflicted. In retrospect the writer is thankful for his suffering because it has led to a new intimacy with the Lord. BACK TO PSALM 119:71

STUDY NOTE FOR PSALM 119:74 shall see me. As others who share the psalmist’s deep commitment to the Lord see his happiness, they will be encouraged. BACK TO PSALM 119:74

STUDY NOTE FOR PSALM 119:75 you have afflicted me. See vv. 67, 71. BACK TO PSALM 119:75

STUDY NOTE FOR PSALM 119:82 My eyes long for. Because he has been looking so long in expectation. BACK TO PSALM 119:82

STUDY NOTE FOR PSALM 119:83 wineskin in the smoke. A striking metaphor, unparalleled elsewhere. The smoke damages the wineskin, which is comparable to the harm the writer has suffered at the hand of his enemies. BACK TO PSALM 119:83

STUDY NOTE FOR PSALM 119:84 When will you judge. The poet expects God to come to his aid and punish those who persecute him unjustly. God’s seeming delay is a trial for him. BACK TO PSALM 119:84

STUDY NOTE FOR PSALM 119:86 with falsehood. See 38:19. BACK TO PSALM 119:86

STUDY NOTE FOR PSALM 119:87 I have not forsaken your precepts. The psalmist would not allow his obedience to depend on his situation. BACK TO PSALM 119:87

STUDY NOTE FOR PSALM 119:89 Forever. As God is eternal, so is His word. It is forever valid. It speaks to all people and for all time. BACK TO PSALM 119:89

STUDY NOTE FOR PSALM 119:93 forget. In the psalms, forgetting something implies disobedience. BACK TO PSALM 119:93

STUDY NOTE FOR PSALM 119:97 I love your law. The psalmist loves the law because it comes from his God and Savior. See theological note “The Law of God” on p. 124. BACK TO PSALM 119:97

STUDY NOTE FOR PSALM 119:98 wiser than my enemies. His enemies rebel against God and reject the law, refusing the insight that God their creator can give them. BACK TO PSALM 119:98

STUDY NOTE FOR PSALM 119:99 more understanding than all my teachers. The psalmist does not mean this as a boast but as an emphatic expression of his devotion to God’s law. BACK TO PSALM 119:99

STUDY NOTE FOR PSALM 119:102 you have taught me. The psalmist does not claim to study with superior intelligence or even superior determination; he attributes everything to God. BACK TO PSALM 119:102

STUDY NOTE FOR PSALM 119:105 lamp to my feet. God’s revelation provides the insight to guide His servant. He will not trip in the darkness. BACK TO PSALM 119:105

STUDY NOTE FOR PSALM 119:109 my life in my hand continually. The psalmist’s obedience is not risk-free, for it exposes him to the wiles of his enemies. He could wish to be free of the danger, but he is more concerned to live a godly life in spite of it. BACK TO PSALM 119:109

STUDY NOTE FOR PSALM 119:113 double-minded. The poet is of a single mind; he loves God and His law. Consequently he is stable, unlike the double-minded man (James 1:8). BACK TO PSALM 119:113

STUDY NOTE FOR PSALM 119:119 dross. The waste that results when metal is smelted. When the wicked are similarly cast off, the righteous remain as refined silver. Cf. Prov. 25:3–5; Is. 1:22, 25. BACK TO PSALM 119:119

STUDY NOTE FOR PSALM 119:120 fear of you. The fear of the Lord is vividly described. BACK TO PSALM 119:120

STUDY NOTE FOR PSALM 119:123 My eyes long. See v. 82. BACK TO PSALM 119:123

STUDY NOTE FOR PSALM 119:124 according to your steadfast love. The devotion that God shows toward His covenant people, demonstrating His mercy and compassion. BACK TO PSALM 119:124

STUDY NOTE FOR PSALM 119:126 time for the LORD to act. With the direct honesty characteristic of the psalmist, he tells God that He has delayed His judgment long enough. The wicked deserve the punishment they are about to receive. BACK TO PSALM 119:126

STUDY NOTE FOR PSALM 119:130 The unfolding of your words. It is not clear whether the writer refers to the initial act of revelation, the process of interpreting God’s Word, or applying the law to his heart. Perhaps all three are intended as a single process bringing light, hope, and understanding to the dark soul. BACK TO PSALM 119:130

STUDY NOTE FOR PSALM 119:131 pant. The concept is the same as 42:1, 2. BACK TO PSALM 119:131

STUDY NOTE FOR PSALM 119:132 with those who love your name. Cf. Rom. 8:28. BACK TO PSALM 119:132

STUDY NOTE FOR PSALM 119:133 Keep steady my steps. The psalmist wants the Lord to guide him through life. He realizes that one is within the will of God while seeking to obey His revealed Word. But he also knows that obedience is impossible unless God supplies the grace to do so. BACK TO PSALM 119:133

STUDY NOTE FOR PSALM 119:135 Make your face shine upon your servant. An image of divine favor (see 31:16; 67:1). The psalmist asks for God to come and be with him. He wants to live in the consciousness of God’s favor. Cf. the priestly blessing in Num. 6:22–27. BACK TO PSALM 119:135

STUDY NOTE FOR PSALM 119:137 Righteous are you. God acts according to His nature; there is nothing arbitrary or inconsistent about Him. BACK TO PSALM 119:137

STUDY NOTE FOR PSALM 119:145 With my whole heart. The psalmist is a model of fervent and honest prayer to God. BACK TO PSALM 119:145

STUDY NOTE FOR PSALM 119:147 I rise before dawn. The poet’s first thought as he awakens is the Lord. His prayer is frequent as well as fervent. BACK TO PSALM 119:147

STUDY NOTE FOR PSALM 119:149 according to your steadfast love ... justice. God’s love and devotion toward His people are not incompatible with His law. BACK TO PSALM 119:149

STUDY NOTE FOR PSALM 119:151 you are near. God’s covenantal presence nullifies the negative effects of the presence of the enemy (v. 150). BACK TO PSALM 119:151

STUDY NOTE FOR PSALM 119:153 I do not forget your law. The psalmist expects that God will bless him because he is obedient. Such an attitude could be presumptuous, a sin that the book of Job guards against, but it could also arise from faith. BACK TO PSALM 119:153

STUDY NOTE FOR PSALM 119:154 Plead my cause. This phrase comes from the courtroom. The psalmist asks the Lord to intercede for him before his enemies. BACK TO PSALM 119:154

STUDY NOTE FOR PSALM 119:156 Great is your mercy. See Lam. 3:23. BACK TO PSALM 119:156

STUDY NOTE FOR PSALM 119:161 Princes persecute me. The opposition of princes indicates that the psalmist is probably a powerful person, perhaps the king of Israel.

without cause. See 38:19. BACK TO PSALM 119:161

STUDY NOTE FOR PSALM 119:167 I love them exceedingly. Obedience is not an onerous task for the psalmist; he follows God’s law because he wants to. BACK TO PSALM 119:167

STUDY NOTE FOR PSALM 119:169 give me understanding. This line sums up one of the major themes of the psalm: the desire for insight into God’s will so that the writer may act in obedience. BACK TO PSALM 119:169

STUDY NOTE FOR PSALM 119:170 deliver me. Another major theme of the psalm is summed up: the psalmist’s need for deliverance. BACK TO PSALM 119:170

STUDY NOTE FOR PSALM 119:175 Let my soul live. Once again, an indication that the poet was in the midst of trouble at the time he composed his song. BACK TO PSALM 119:175

STUDY NOTE FOR PSALM 119:176 seek your servant. The psalmist concludes by invoking God as his shepherd (Ps. 23; John 10); he begs Him to bring him back into the flock. BACK TO PSALM 119:176

STUDY NOTES FOR PSALM 120

STUDY NOTE FOR Ps. 120 This psalm is the first of the fifteen Songs of Ascents (Pss. 120–34). As tradition suggests, they were sung by pilgrims traveling to the mountain of God (Zion) to worship. Ps. 120 opens the group appropriately with the song of a faithful worshiper who is far away from the temple among pagan people (v. 5 note).

120:1 Gives the theme of the psalm: Giving thanks for answered prayer. BACK TO PSALM 120:1

STUDY NOTE FOR PSALM 120:2 Recounts the psalmist praying for complete deliverance.

120:2 lying lips ... deceitful tongue. The psalmist’s enemies slander him unmercifully. BACK TO PSALM 120:2

STUDY NOTE FOR PSALM 120:3, 4 A warning about reaping what one sows.

120:3 to you. The enemy whose lies trouble the psalmist. BACK TO PSALM 120:3

120:4 warrior’s sharp arrows. The liars will be repaid in kind. BACK TO PSALM 120:4

STUDY NOTE FOR PSALM 120:5–7 Expresses the psalmist’s longing for peace.

120:5 Meshech ... Kedar. The writer may be speaking figuratively, comparing the treatment he receives from God’s people to what he might expect from barbarians. The literal places are far from Israel and also from each other. Meshech was in Asia Minor (Gen. 10:2; Ezek. 38:2), and Kedar was in Arabia (Is. 21:16; Ezek. 7:21). BACK TO PSALM 120:5

STUDY NOTES FOR PSALM 121

STUDY NOTE FOR Ps. 121 The first verse suggests why this psalm was included among the “Songs of Ascents” (Ps. 120 note). The psalmist’s vision is set firmly on the final goal, Jerusalem, and Zion, the hill of God. The pronoun shift from “I” to “you” could represent an internal dialogue (similar to Pss. 42; 43; or 103) or more likely the words of the pilgrim who begins the psalm followed by the assurance spoken by a priest or other person.

121:1 to the hills. Jerusalem is in the hill country; the temple was also built on a hill—Zion.

From where does my help come? Not from the gods who are worshiped in the hills, but from the Lord, who made the hills (see v. 2). BACK TO PSALM 121:1

STUDY NOTE FOR PSALM 121:2 who made heaven and earth. Since God made heaven and earth, He made the hills and therefore controls them. See 115:15; 124:8; 134:3; 146:6. BACK TO PSALM 121:2

STUDY NOTE FOR PSALM 121:3 He will not let your foot be moved. A particularly apt image of God’s careful protection; Israel is notorious for its rocky and slippery terrain.

keeps. The key word of the psalm, as it occurs six times. BACK TO PSALM 121:3

STUDY NOTE FOR PSALM 121:4 neither slumber nor sleep. God never sleeps, and there is no danger that the psalmist will be forgotten. Elijah ridiculed the prophets of Baal by sarcastically suggesting their god was asleep when they needed him (1 Kin. 18:27). BACK TO PSALM 121:4

STUDY NOTE FOR PSALM 121:5 The LORD is your keeper. This is the central colon in the poem. There are eight cola before it and eight cola after it.

shade. As a person’s shadow is always with him, so is God with His people. The metaphor comes from ancient treaty language and has covenantal overtones. BACK TO PSALM 121:5

STUDY NOTE FOR PSALM 121:7 evil. Better: “harm,” “trouble,” “calamity.” BACK TO PSALM 121:7

STUDY NOTE FOR PSALM 121:8 going out ... coming in. A figure of speech for “everywhere.” BACK TO PSALM 121:8

STUDY NOTES FOR PSALM 122

STUDY NOTE FOR Ps. 122 This Song of Ascents records the decision of the poet to accompany a group on a visit to Jerusalem. The psalm describes the glories of Jerusalem, where God is worshiped and where the dynasty of David rules (2 Sam. 7), asking God to protect the city and its inhabitants.

This psalm is similar to the “Zion” songs, which extol the city of Jerusalem (Pss. 46; 48; 76). Jerusalem was prized above other cities because God chose to reveal Himself there to His people. Since Christ has come, God’s people can meet Him in Christ anywhere (John 4:19–23). Jerusalem represents all believers (Gal. 4:26), and it typifies the coming New Jerusalem (Rev. 21:9–27).

122:1, 2 Expresses a rejoicing in Jerusalem. BACK TO PSALM 122:2

122:1 I. David is the speaker, although the circumstances of composition are not revealed. Later the psalm would be appropriate for pilgrims going to Jerusalem, as for one of the major festivals (Ex. 23:14–19). BACK TO PSALM 122:1

STUDY NOTE FOR PSALM 122:3–5 Expresses an exulting over Jerusalem. BACK TO PSALM 122:3

STUDY NOTE FOR PSALM 122:4 decreed for Israel. Perhaps a reference to the law of centralization of worship (Deut. 12) or to laws connected with the annual festivals. BACK TO PSALM 122:4

STUDY NOTE FOR PSALM 122:5 thrones for judgment. The king was the paramount judge in the land, and Jerusalem was the political as well as religious capital of Israel.

house of David. “House” here has the sense of “dynasty.” BACK TO PSALM 122:5

STUDY NOTE FOR PSALM 122:6–9 A prayer for Jerusalem.

122:6 peace. The well-known Hebrew term shalom, which denotes wholeness and health. The prayer is for absence of war and for prosperity and growth. See 125:5; 128:6. BACK TO PSALM 122:6

STUDY NOTE FOR PSALM 122:8 my brothers and companions’ sake. The psalm promotes a sense of community among the people of God. Ultimately, Jerusalem is not bricks and mortar but people in relationship with one another and with God. BACK TO PSALM 122:8

STUDY NOTE FOR PSALM 122:9 the house of the LORD our God. The temple building stands for the presence of God in the midst of the people of God. BACK TO PSALM 122:9

STUDY NOTES FOR PSALM 123

STUDY NOTE FOR Ps. 123 The last two verses (vv. 3, 4) show that this prayer arises from a situation of distress and persecution. The threefold repetition of “mercy” in vv. 2, 3 shows us the heart of the psalm.

123:1, 2 Teaches the appropriate posture in times of distress.

123:1 I lift up my eyes. See 121:1.

enthroned in the heavens. The ark and the cherubim in the Most Holy Place were in a representative sense God’s earthly throne, but the psalmist, like Solomon, knew that “heaven and the highest heaven cannot contain” Him (cf. 1 Kin. 8:27). BACK TO PSALM 123:1

123:2 our eyes look to the LORD our God. A servant watches the employer’s hand for a variety of reasons: to receive orders, to hear instruction, to receive salary or provisions. The verse teaches that God’s people are utterly dependent upon Him for every aspect of their well-being.

till he has mercy upon us. The main theme of the psalm. BACK TO PSALM 123:2

STUDY NOTE FOR PSALM 123:3, 4 Teaches the appropriate plea in times of distress. BACK TO PSALM 123:4

123:3 Have mercy ... have mercy. See note on v. 2.

more than enough of contempt. The strong wording has led some to date the psalm to the period following the Babylonian exile of the sixth century B.C. BACK TO PSALM 123:3

STUDY NOTES FOR PSALM 124

STUDY NOTE FOR Ps. 124 In this psalm of thanksgiving the people praise the Lord for delivering them from a dangerous confrontation with their enemies. The psalm is included in the “Songs of Ascents,” indicating its use during festal pilgrimages. The deliverance described was not necessarily recent but could have been the exodus from Egypt. Today the psalm appeals to the Lord as the one who is able to protect His church from the attacks of principalities and powers in the spiritual realm (Eph. 6:10–20).

124:1–5 Reflects on what could have happened.

124:1 on our side. See note on 118:6.

let Israel now say. These words would be spoken by a priest leading the congregation in corporate thanksgiving. BACK TO PSALM 124:1

STUDY NOTE FOR PSALM 124:3 swallowed us up alive. The enemies would have killed them. See note on Prov. 1:12. BACK TO PSALM 124:3

STUDY NOTE FOR PSALM 124:4 the flood. See 18:4, 15 and notes. BACK TO PSALM 124:4

STUDY NOTE FOR PSALM 124:6–8 These verses bless the Lord for what actually happened.

124:6 their teeth. The enemy is compared to a lion (34:10; 58:6) or a dog (59:6, 14). BACK TO PSALM 124:6

STUDY NOTE FOR PSALM 124:8 who made heaven and earth. Israel has nothing to fear while God fights for her. See 115:15; 121:2; 134:3; 146:6. BACK TO PSALM 124:8

STUDY NOTES FOR PSALM 125

STUDY NOTE FOR Ps. 125 The sixth of the Songs of Ascents begins like a confident Zion hymn (cf. Pss. 46; 48; 76). From the temple on Mount Zion the Lord provides protection for His people. The psalm is, however, a variation on the typical psalm of confidence in that its focus is on the one who trusts: an affirmation about those who trust (vv. 1–3) and a prayer for those who trust (vv. 4, 5).

125:1–3 These verses are an affirmation about those who trust. BACK TO PSALM 125:1

STUDY NOTE FOR PSALM 125:2 mountains surround Jerusalem. The surrounding mountains were important in the defense of the city and picture God’s protective presence (12:1; 2 Kin. 6:17). BACK TO PSALM 125:2

STUDY NOTE FOR PSALM 125:3 scepter of wickedness. The scepter is a symbol of political and military rule, in this case pointing to the oppression of the people of God by a wicked, possibly foreign force.

stretch out their hands. By way of imitation, or under the pressures of a corrupt government and society. BACK TO PSALM 125:3

STUDY NOTE FOR PSALM 125:4, 5 These verses are a prayer for those who trust.

125:4 Do good. The psalmist prays for people to reap what they have sown.

to those who are good. While it is true from one perspective that “there is no one who does good” (14:1; 53:1), it is also true that David said people repaid him evil for the “good” that he did (35:12), and another psalmist invites us to “do good” (37:3). This later text couples the invitation to do good with an invitation to “trust” the Lord. Likewise in Ps. 125, “those who are good” (v. 4) are “those who trust in the Lord” (v. 1). Doing good is an expression of faith in the Lord, not an alternative to faith or a meritorious addition to faith. BACK TO PSALM 125:4

125:5 Peace. See note on 122:6–8. BACK TO PSALM 125:5

STUDY NOTES FOR PSALM 126

STUDY NOTE FOR Ps. 126 The psalm is about restoration, both a remembrance of restoration in the past (vv. 1–3) and a prayer for restoration in the present (vv. 4–6).

126:1–3 These verses are a remembrance of restoration in the past.

126:1 When the LORD restored the fortunes of Zion. The allusion is to the return from Babylonian exile in the sixth century B.C., when the captive people of Israel were permitted to return to their country (cf. books of Ezra, Neh.). Cyrus’s decision to allow the return was not the result of mere political policy but of God’s intervention. BACK TO PSALM 126:1

STUDY NOTE FOR PSALM 126:4 These verses are a prayer for restoration in the present.

126:4 Restore our fortunes. Though the community had been restored in the past, a new restoration was needed in the present.

streams in the Negeb. The south of Israel is dry, but rain could fill the ravines with streaming water. Perhaps the needed restoration was rain to end a drought. Such an interpretation is supported by the following verses with their harvest imagery and by texts such as Hag. 1:1–11, which show the postexilic community experiencing drought. BACK TO PSALM 126:4

STUDY NOTE FOR PSALM 126:5 shall reap with shouts of joy. God reverses the fortunes of His people. He overrules evil with good, suffering with blessing (30:11, 12; John 16:20). The “shouts of joy” experienced in the past (v. 2) will be heard again when God restores the fortunes of His people in the present. BACK TO PSALM 126:5

STUDY NOTES FOR PSALM 127

STUDY NOTE FOR Ps. 127 This wise prayer falls into two related parts. The first stanza (vv. 1, 2) expresses the belief that human effort is useless apart from God (paralleling the message of Eccl.), whether for building a house, defending a city, or earning a living. The second stanza (vv. 3–5) focuses on another meaning of building, that of raising children. Children are a gift from God.

A father could be supported during his old age by strong, young sons. Children were a fulfillment of the promise to Abraham that the chosen people would become a great and numerous nation (Gen. 12:1–3). The ultimate focus of the Abrahamic promise of many descendants is on Jesus Christ. In the present day the psalm expresses the joy of Christian parents as they reflect on God’s gift of children and His promise to them (Acts 2:39).

127:1, 2 These verses teach the uselessness of human effort apart from the agency of God.

127:1 builds the house. The primary reference is to the actual building of a residence, but as a Song of Ascents written by Solomon, it is natural to think specifically of the temple. Furthermore, in light of the second half of the psalm, the house refers to the family as well as to a physical structure.

watches over the city. A city is not secured by its defenses alone but by the protection of the Lord. The psalm would remind pilgrims that Jerusalem was not a place of magical protection and security, but that its safety depended on the Lord. BACK TO PSALM 127:1

STUDY NOTE FOR PSALM 127:2 he gives ... sleep. Reliance on the Lord eliminates the anxiety that can keep one up at night. BACK TO PSALM 127:2

STUDY NOTE FOR PSALM 127:3–5 These verses teach the fruitfulness of human effort accompanied by the agency of God.

127:3 children. Lit. “sons.” While the Hebrew for “sons” can refer in some contexts to “children” generically, e.g., 128:3, in this psalm, male sons who will defend the aged father are in view. BACK TO PSALM 127:3

STUDY NOTE FOR PSALM 127:5 fills his quiver. Unlike some translations that use the passive voice here, the ESV correctly uses the active voice.

in the gate. Formal court proceedings were held in the vicinity of the city gates. The sons would serve as the aged father’s defense. BACK TO PSALM 127:5

STUDY NOTES FOR PSALM 128

STUDY NOTE FOR Ps. 128 The psalm continues the thought of Ps. 127.

128:1–4 Paints a picture of the blessed life.

128:1 Blessed. See note on 1:1.

fears the LORD. See notes on 34:7; 36:1; 119:63.

walks in his ways. Those who obey God’s will for their lives as manifested in His law. BACK TO PSALM 128:1

STUDY NOTE FOR PSALM 128:2 labor of your hands. One result of the fall was that Adam would have to work hard to get food on the table (Gen. 3:17–19). The preacher of Ecclesiastes found it incomprehensible that some people labored while others, less deserving, enjoyed the benefits of their labor (Eccl. 5:8–6:12; Is. 65:22). The psalmist envisions the righteous prospering from their own labor, a just situation. BACK TO PSALM 128:2

STUDY NOTE FOR PSALM 128:3 fruitful vine. The vine produces the grapes for wine, a source of joy to the Israelites (104:15). The blessing that the fruitful wife brings includes children around the table.

children. Lit. “sons,” but referring collectively to sons and daughters, so “children” is appropriate.

olive shoots. Olives and olive oil were valued staple commodities in the nation’s life. BACK TO PSALM 128:3

STUDY NOTE FOR PSALM 128:5, 6 A prayer for the blessed life.

128:5 from Zion. That is, from the temple (2:6; 50:2). BACK TO PSALM 128:5

128:6 children’s children. Lit. “sons of your sons,” but referring to grandchildren in general. Long life and large families were a blessing in ancient Israel, particularly in the light of the Abrahamic covenant (Gen. 12:1–3). Job lived to see four generations of grandchildren (Job 42:16).

Peace. See note on 122:6–8. BACK TO PSALM 128:6

STUDY NOTES FOR PSALM 129

STUDY NOTE FOR Ps. 129 The psalm provides a sequel to Ps. 128. Agricultural imagery from Ps. 128 is found in Ps. 129, and so is the desire for the well-being of Zion, and both psalms use the word “bless.” Ps. 129 celebrates victory over the enemies (vv. 1–4) and then prays for the withholding of “blessing” from the enemies (vv. 5–8).

129:1–4 These verses celebrate victory over the enemies.

129:1 afflicted me. The history of Israel was frequent suffering and oppression, beginning with slavery in Egypt and continuing through the Babylonian captivity.

from my youth. From Israel’s beginning as a nation. The nation is personified, speaking of itself as “me” and “my.” BACK TO PSALM 129:1

STUDY NOTE FOR PSALM 129:2 have not prevailed. Slavery in Egypt ended in the exodus; the Babylonian exile ended with the return and restoration of Judah. The exile of God’s people from the presence of God, however, ends ultimately in Christ. BACK TO PSALM 129:2

STUDY NOTE FOR PSALM 129:3 plowed upon my back. The metaphor describes the horrors of Israel’s past suffering. BACK TO PSALM 129:3

STUDY NOTE FOR PSALM 129:4 cut the cords. It was as if the wicked held Israel a prisoner bound by strong ropes, but their Savior set the people free. BACK TO PSALM 129:4

STUDY NOTE FOR PSALM 129:5–8 These verses pray for the withholding of blessing from the enemies.

129:5 Zion. See notes on 2:6; 50:2; 128:5. BACK TO PSALM 129:5

STUDY NOTE FOR PSALM 129:6 grass on the housetops. Grass is a common metaphor for the brevity of life in the book of Psalms (37:2; 90:5, 6; 92:7). On the housetop the shallow roots and hot sun make the grass more fragile still. BACK TO PSALM 129:6

STUDY NOTES FOR PSALM 130

STUDY NOTE FOR Ps. 130 The psalm is a complaint of a special kind, for the author does not ask for the destruction of the enemy but meekly turns to God for forgiveness of his own sins. The psalm falls into four strophes (Introduction to Hebrew Poetry): vv. 1, 2 (cry for help), vv. 3, 4 (prayer for forgiveness), vv. 4, 5 (hope for divine intervention), and vv. 7, 8 (encouragement of others).

130:1, 2 These verses are a cry for help. BACK TO PSALM 130:2

130:1 Out of the depths. The allusion is to the deep waters of sorrow that overwhelm the psalmist (18:4 and notes). BACK TO PSALM 130:1

STUDY NOTE FOR PSALM 130:3, 4 These verses are a prayer for forgiveness.

130:3 who could stand. The psalmist is well aware that there is no one without sin (53:1–3; Rom. 3:9–20). BACK TO PSALM 130:3

130:4 there is forgiveness. See 103:3; Ex. 34:7; Luke 7:49; Eph. 2:4, 5. The perception of God’s mercy helps the heart to rightly cultivate the fear of the Lord. BACK TO PSALM 130:4

STUDY NOTE FOR PSALM 130:5, 6 These verses express hope for divine intervention. BACK TO PSALM 130:5

130:6 watchmen for the morning. Expresses not only the intense yearning of the poet but also the certainty of his hope. BACK TO PSALM 130:6

STUDY NOTE FOR PSALM 130:7, 8 These verses offer encouragement of others. BACK TO PSALM 130:8

130:7 O Israel. The writer now calls upon the whole nation to share his penitence and hope. BACK TO PSALM 130:7

STUDY NOTES FOR PSALM 131

STUDY NOTE FOR Ps. 131 David expresses his deeply felt confidence in the Lord with this simple, clear, yet profound prayer. It voices the trust of a close, personal relationship with God.

131:1 heart ... eyes ... things too great. The first verse has a threefold denial of pride: in the heart, in the eyes, and in actions. BACK TO PSALM 131:1

STUDY NOTE FOR PSALM 131:2 like a weaned child. The psalmist draws a beautiful picture of the perfect contentment and confidence he enjoys in God. He is not like an unweaned child, easily disturbed by hunger.

with its mother. God is the creator of both men and women. The care and protection that is the strength of the mother is a reflection of an aspect of God’s character (Prov. 8; Is. 66:12, 13). BACK TO PSALM 131:2

STUDY NOTE FOR PSALM 131:3 O Israel. Like Ps. 130, this intensely personal prayer becomes corporate at the end. BACK TO PSALM 131:3

STUDY NOTES FOR PSALM 132

STUDY NOTE FOR Ps. 132 A lament asking God to save the king (vv. 1, 6–9). The psalm grounds the petition in God’s covenant with David (vv. 10–12; cf. Ps. 89; 2 Sam. 7) and in the choice of Zion as a revelation of God’s earthly presence (see Pss. 46; 48; 76). Since vv. 8–10 are quoted in Solomon’s prayer (2 Chr. 6:41, 42), it is likely that this is the time of its composition. After the period of the Hebrew monarchy ended with the exile, the psalm’s reference to the Messiah became increasingly clear.

132:1–10 A prayer for David’s dynasty.

132:1 hardships. The Historical Books record the troubles David endured as he sought to serve the Lord faithfully. In his young manhood he had to run away from Saul; in his maturity he dealt with troubles in his realm, notably Absalom’s revolt. BACK TO PSALM 132:1

STUDY NOTE FOR PSALM 132:2 vowed. David’s vow gives the temple and its worship the highest priority. Fulfillment of the vow is implied in vv. 6–9, referring originally to the point at which David ordered that the ark be removed from Kiriath-jearim and brought to Jerusalem (1 Chr. 13:6). BACK TO PSALM 132:2

STUDY NOTE FOR PSALM 132:3 I will not enter my house. Similar to his sentiment recorded in 2 Sam. 7, David felt uneasy that he had a comfortable dwelling place while the ark of the covenant, the primary symbol of God’s presence, was still housed in the tabernacle (a tent). BACK TO PSALM 132:3

STUDY NOTE FOR PSALM 132:6 Ephrathah. Bethlehem.

the fields of Jaar. Kiriath-jearim (1 Chr. 13:1–14). BACK TO PSALM 132:6

STUDY NOTE FOR PSALM 132:7 at his footstool. A common way to refer to the ark of the covenant. The Lord revealed Himself as enthroned over the ark, resting His feet on it. BACK TO PSALM 132:7

STUDY NOTE FOR PSALM 132:8 Arise, O LORD. See 3:7; 7:6. BACK TO PSALM 132:8

STUDY NOTE FOR PSALM 132:10 For the sake of your servant David. The climax of the psalm is an appeal to the Lord to bless the descendant of David who is ruling on the throne. God had promised David that his descendants would rule after him (2 Sam. 7:11–16). Although the line of David was interrupted, God’s promises were not thwarted. Jesus, David’s greater Son, fulfills the Davidic covenant, so it is no surprise that the psalm was understood messianically in the early church (cf. Luke 1:32; Acts 2:30). BACK TO PSALM 132:10

STUDY NOTE FOR PSALM 132:11–18 A promise to David’s dynasty. BACK TO PSALM 132:11

STUDY NOTE FOR PSALM 132:12 If your sons keep my covenant. There was a conditional element in the Davidic covenant. His physical descendants would rule successfully in Jerusalem only if they were obedient to the covenant. BACK TO PSALM 132:12

STUDY NOTE FOR PSALM 132:13 Zion. See notes on 2:6; 50:2. BACK TO PSALM 132:13

STUDY NOTE FOR PSALM 132:14 here I will dwell. God chose Zion and had the temple built as the earthly reflection of His heavenly residence. In this sense the temple is His palace from which He rules the world. BACK TO PSALM 132:14

STUDY NOTE FOR PSALM 132:15 I will ... bless her. As a generous king, the Lord will tend His subject people Israel with a special eye on the destitute (9:18 note; Deut. 28:1–14). BACK TO PSALM 132:15

STUDY NOTE FOR PSALM 132:17 horn. A symbol for political strength (92:10 note). See Luke 1:69.

a lamp. See 1 Kin. 11:36. BACK TO PSALM 132:17

STUDY NOTES FOR PSALM 133

STUDY NOTE FOR Ps. 133 In this Song of Ascents, dwelling “in unity” refers to the relationship among believers. Through Jesus Christ, the NT includes with them peoples from all over the world (John 10:16; Rom. 1:5; 15:16; Eph. 2:11–22).

133:title David’s own sons did not live in unity but fought each other bitterly—Amnon against Absalom, and Adonijah against Solomon.

133:1 This verse praises unity.

133:1 good. The same word used throughout Gen. 1, meaning suitable for the intended purpose.

brothers. This term could refer to family members but here probably refers to tribal and national comrades as they unite in worship. BACK TO PSALM 133:1

STUDY NOTE FOR PSALM 133:2, 3a Paints pictures of unity.

133:2 like the precious oil. “Precious” is lit. “good” and is the same word used in v. 1, thus underscoring the connection between the praise and pictures of unity. The simile refers to the anointing of Aaron the high priest. The special and exclusive blend of oil (Ex. 30:22–33) was poured out extravagantly, running down his beard and onto his sacred robes. In the same way the unity of the people of God is a rich perfume that is “good” for them and pleasant to God (Rom. 15:6). BACK TO PSALM 133:2

133:3 dew of Hermon ... mountains of Zion. Hermon is a majestic mountain on the northern boundaries of Israel, known for a heavy precipitation of refreshing dew. The downward flow of the liquid signifies that God gives in abundance the blessing of unity through the gift of the Holy Spirit. The latter portion of v. 3 gives promise of unity.

133:3b This verse gives a promise of unity.

there. In the place where unity is found. BACK TO PSALM 133:3

STUDY NOTES FOR PSALM 134

STUDY NOTE FOR Ps. 134 This brief conclusion to the Songs of Ascents is composed of a call to bless the Lord (vv. 1, 2), followed by a prayer for blessing from the Lord (v. 3). Each verse contains the word “bless” to underscore the theme of the psalm. Many take the first two verses as an exhortation from the departing worshipers to the priests who tend the temple precincts at night. In response, the priests bless the congregation. The psalm is a reminder that God’s praise is a continual, not momentary, activity (cf. 1 Thess. 5:16, 17).

134:1, 2 These verses bless the Lord. BACK TO PSALM 134:2

134:1 bless. See note on 103:1.

servants of the LORD. Probably lay worshipers rather than priests or Levites. This same phrase is used in a general call to worship in 113:1, and the word “servant” is used in 135:14 for all of God’s people.

house of the LORD. The temple. See note on 2:6. BACK TO PSALM 134:1

STUDY NOTE FOR PSALM 134:3 This verse is a prayer for blessing from the Lord.

134:3 bless you. When God blesses humans, He empowers them to live an abundant life in his presence.

from Zion. The mountain where God’s temple was.

who made heaven and earth. See 115:15; 121:2; 124:8; 146:6. Since God has the power to create the universe—as evident in the fact that He did create the universe—God has the power to bless His people. BACK TO PSALM 134:3

STUDY NOTES FOR PSALM 135

STUDY NOTE FOR Ps. 135 Continues the theme of blessing found in Ps. 134. Verses 1–3 are an opening call to “praise” the Lord and are followed by the praise proper in vv. 4–18. The psalm concludes with a call to “bless” the Lord in vv. 19–21.

135:1–3 These verses are an opening call to praise the Lord.

135:1 Praise the LORD. Hb. hallelu yah. The phrase opens and closes (v. 21) the psalm with praise.

name. See 8:1.

servants. Probably lay worshipers rather than priests or Levites. See 134:1 note. BACK TO PSALM 135:1

STUDY NOTE FOR PSALM 135:4–18 These verses contain the praise called for in vv. 1–3.

135:4 For. This word often introduces the praise proper in hymns.

chosen ... for himself. The Lord chose Israel for Himself out of His unconditional love, not because of any merit in Israel (Deut. 7:7–11).

possession. God has lifted the lowly and made them great in His eyes. BACK TO PSALM 135:4

STUDY NOTE FOR PSALM 135:5 is above all gods. The foreign nations could not imagine a god like the Lord (113:4 note). BACK TO PSALM 135:5

STUDY NOTE FOR PSALM 135:6 in the seas. Special reference is made to the seas, since the seas culturally represented the forces of chaos in the ancient Near East (18:4, 15 and notes). But it is God Himself who controls the seas. BACK TO PSALM 135:6

STUDY NOTE FOR PSALM 135:7 lightnings for the rain. God’s control over the storm may be a reply to Canaanites or Israelites who dared to attribute the power of the storm to Baal (Ps. 29 and notes). BACK TO PSALM 135:7

STUDY NOTE FOR PSALM 135:8 firstborn of Egypt. The culmination of the ten plagues God used to win freedom for His people (Ex. 11). BACK TO PSALM 135:8

STUDY NOTE FOR PSALM 135:11 Sihon ... Og. Kings opposing Israel during their time in the wilderness under Moses (Num. 21:21–35). BACK TO PSALM 135:11

STUDY NOTE FOR PSALM 135:15 idols of the nations. The surrounding nations worshiped their gods by statues of wood and precious metals. The psalmist, like Isaiah (Is. 44), ridicules this practice. It is a crude and absurd example of taking a piece of creation and exalting it above the Creator (Rom. 1:21–23). BACK TO PSALM 135:15

STUDY NOTE FOR PSALM 135:18 like them. The pagans made their gods in their own image. Those who serve such gods will become like them, powerless and contemptible. See 115:8; Is. 44:9–20; Rom. 1:22–25. BACK TO PSALM 135:18

STUDY NOTE FOR PSALM 135:19–21 These verses are a closing call to bless the Lord.

135:19 bless. See note on 134:1.

house of Aaron. The priests. See 115:9–11 for a similar progression. BACK TO PSALM 135:19

STUDY NOTES FOR PSALM 136

STUDY NOTE FOR Ps. 136 This psalm is an antiphonal liturgy with the memorable refrain “his steadfast love endures forever.” A priest or soloist would chant the first part of a verse, and the congregation would respond with the refrain. Performance of the liturgy must have been powerful and moving, as the priest added example to example of God’s praise. The repetition of “steadfast love” and “give thanks,” which occurs in the opening and closing lines of the poem, provides the theme of the psalm: gratitude for God’s steadfast love

136:1–3 Calls the community to express gratitude for God’s steadfast love.

136:1 his steadfast love endures forever. God’s mercy is His devotion to His people, to whom He is freely bound by the pledge of His grace in His covenant. See theological note “The Goodness of God.” BACK TO PSALM 136:1

STUDY NOTE FOR PSALM 136:2 God of gods. A Hebrew way of expressing the superlative, the Most High God. See note on 96:5. BACK TO PSALM 136:2

STUDY NOTE FOR PSALM 136:3 Lord of lords. A Hebrew way of expressing the superlative, the Most High Lord. BACK TO PSALM 136:3

STUDY NOTE FOR PSALM 136:4–9 Expresses gratitude for God’s steadfast love in creation. BACK TO PSALM 136:4

STUDY NOTE FOR PSALM 136:5 by understanding. God’s wisdom is associated often with the creation (Prov. 3:19, 20; 8:22–31).

made the heavens. This section meditates on God’s creation as described in Gen. 1. BACK TO PSALM 136:5

STUDY NOTE FOR PSALM 136:6 the earth above the waters. See 24:1, 2 for the earth as “founded” upon the seas. BACK TO PSALM 136:6

STUDY NOTE FOR PSALM 136:7 great lights. The sun and the moon (vv. 8, 9). BACK TO PSALM 136:7

STUDY NOTE FOR PSALM 136:10–22 Expresses gratitude for God’s steadfast love in the history of redemption.

136:10 firstborn of Egypt. The tenth and most terrible plague preceding the exodus (Ex. 11). BACK TO PSALM 136:10

STUDY NOTE FOR PSALM 136:13 who divided the Red Sea. Ex. 14; 15. BACK TO PSALM 136:13

STUDY NOTE FOR PSALM 136:19, 20 Sihon ... Og. See 135:11 and note. BACK TO PSALM 136:19, 20

STUDY NOTE FOR PSALM 136:23, 24 Expresses gratitude for God’s steadfast love in present salvation.

136:23 remembered us. The psalm becomes personal, applying God’s salvation to the present. God continues to work as He has worked in the past to save His people from distress. BACK TO PSALM 136:23

136:24 our foes. The enemies are not specified, permitting the easy application of the psalm to all generations. BACK TO PSALM 136:24

STUDY NOTE FOR PSALM 136:25 Expresses gratitude for God’s steadfast love and providential care. BACK TO PSALM 136:25

STUDY NOTE FOR PSALM 136:26 Calls the community to express gratitude for God’s steadfast love. BACK TO PSALM 136:26

STUDY NOTES FOR PSALM 137

STUDY NOTE FOR Ps. 137 Of all the psalms this is probably the most clearly related to a historical event, the exile of Judah to Babylon in the sixth century B.C. There is conflicting evidence about whether the psalm was composed during the exile or immediately afterward (v. 1 note). The despair experienced in the exile is eloquently expressed along with anger toward the enemy (vv. 7–9). The word “remembered” indicates that the psalm is a reflection on the past.

137:1–4 Shows the community remembering with tears.

137:1 waters of Babylon. The Tigris and Euphrates rivers, as well as numerous canals, flowed near Babylon, far from Zion and the temple.

we sat down and wept. Expresses the deep despair caused by deportation and exile.

Zion. See 2:6; 50:2; 65:1; 74:2; 128:5; 129:5. BACK TO PSALM 137:1

STUDY NOTE FOR PSALM 137:2 lyres. Instruments of joy. After a victory Israel responded with songs (Ex. 15; Judg. 5). In defeat, the music ceases, and there is silence (Is. 24:8, 9). BACK TO PSALM 137:2

STUDY NOTE FOR PSALM 137:3 our captors. The Babylonians.

songs of Zion. Songs such as Pss. 46; 48 about the greatness of Zion and Jerusalem. With Jerusalem destroyed, the Babylonians ridiculed their captives. BACK TO PSALM 137:3

STUDY NOTE FOR PSALM 137:5, 6 Shows the community remembering with resolve.

137:5 my right hand forget. How to play the harp. If he cannot sing of Jerusalem, he resolves not to sing at all. BACK TO PSALM 137:5

137:6 my highest joy. Now that Christ has come, there are no special holy places, but during the period of the Psalms there was but one—Zion. Jerusalem symbolically represented the city of God, composed of all believers (Gal. 4:26; Rev. 21:9–27). For the exiles, not only religious but political and cultural feelings were evoked by thoughts of their homeland. BACK TO PSALM 137:6

STUDY NOTE FOR PSALM 137:7–9 Shows the community remembering with anger.

137:7 Remember ... the Edomites. Obadiah testifies to the callousness and hostility of the Edomites when Jerusalem fell to the Babylonians. BACK TO PSALM 137:7

STUDY NOTE FOR PSALM 137:8 daughter of Babylon. A personification of the nation of Babylon. BACK TO PSALM 137:8

STUDY NOTE FOR PSALM 137:9 dashes ... against the rock. See Is. 13:16; Hos. 13:16; Nah. 3:10. On this cry for retributive justice see Introduction: Special Issues. BACK TO PSALM 137:9

STUDY NOTES FOR PSALM 138

STUDY NOTE FOR Ps. 138 The next eight psalms are assigned to David. Ps. 138 is a song of thanksgiving.

138:1–3 Offers thanksgiving for answered prayer.

138:1 before the gods. See note on Ps. 82. BACK TO PSALM 138:1

STUDY NOTE FOR PSALM 138:3 called ... answered. The motivating force behind David’s thanksgiving. God answers prayer. BACK TO PSALM 138:3

STUDY NOTE FOR PSALM 138:4–6 These verses promise thanksgiving by the kings of the earth.

138:4 All the kings of the earth. David knows that his individual praise is unworthy of the greatness of God. He envisions all the rulers of the world calling upon the Lord. This never happened during the OT period; if anything, the kings of the earth were opposed to God (Pss. 2; 48). After the coming of Christ, the gospel was extended to the nations (133:title note). In the end, all the kings of the earth will bring their glory into the New Jerusalem (Rev. 21:24). BACK TO PSALM 138:4

STUDY NOTE FOR PSALM 138:6 he regards. He cares for them and meets them in their need. BACK TO PSALM 138:6

STUDY NOTE FOR PSALM 138:7, 8 Speaks of thanksgiving resulting in confidence.

138:7 in the midst of trouble. The trouble is general, enabling later worshipers to readily apply this thought to their own condition. The psalmist is confident that God will preserve him.

your right hand. See 74:11. BACK TO PSALM 138:7

138:8 will fulfill. The psalmist is confident that the Lord will fulfill His purpose.

your steadfast love. See v. 2. BACK TO PSALM 138:8

STUDY NOTES FOR PSALM 139

STUDY NOTE FOR Ps. 139 The prayer of a person who calls on God, announcing that he is innocent of all charges. With this purpose in mind he meditates on the character of God, exploring God’s wisdom, His omniscience, and His greatness as the Creator.

139:1–18 A reflection on God.

139:1–6 God’s knowledge.

139:1 searched me and known me. Cf. the appeal in vv. 23, 24. He is the all-knowing God who has an intimate understanding of the psalmist, as of all His creation. BACK TO PSALM 139:1

STUDY NOTE FOR PSALM 139:2 you discern my thoughts. God is omniscient. Thoughts may be the most private areas of life, but they cannot be hidden from the Lord (1 Chr. 28:9; Jer. 17:10; John 2:25). BACK TO PSALM 139:2

STUDY NOTE FOR PSALM 139:3 You search out my path ... lying down. Lit. “You have measured my traveling and my stretching out [to rest].” This is a merism for the thoroughness of God’s knowledge. See note on 49:2. BACK TO PSALM 139:3

STUDY NOTE FOR PSALM 139:4 before a word is on my tongue. God knows David’s thought before it is spoken. This is why believers can pray to God silently in their thoughts. See theological note “The Omniscience of God” on p. 1041. BACK TO PSALM 139:4

STUDY NOTE FOR PSALM 139:5 hem me in. The Lord sets His limits around the psalmist’s actions.

lay your hand. To guide him in life. BACK TO PSALM 139:5

STUDY NOTE FOR PSALM 139:7–12 God’s presence.

139:7 your Spirit ... presence. God’s personal presence is everywhere throughout His creation. The thought of these rhetorical questions is that there is nowhere the psalmist can go beyond God’s view. Jonah learned this lesson when he tried to flee God’s commission to preach to the Ninevites. BACK TO PSALM 139:7

STUDY NOTE FOR PSALM 139:8 heaven ... Sheol. The psalmist expresses God’s omnipresence through a series of contrasts. The first contrast is spatial—God is in heaven; His presence reaches even to Sheol. Yet the hope of life beyond the grave shines through in the psalm (v. 10). BACK TO PSALM 139:8

STUDY NOTE FOR PSALM 139:9 wings of the morning ... uttermost parts of the sea. A merism meaning from the east to the west, anywhere on earth. See note on v. 3. BACK TO PSALM 139:9

STUDY NOTE FOR PSALM 139:10 shall lead me. It is not merely that God will see the psalmist wherever he is, but that the Lord will be there to guide and support him as well. See theological note “The Omnipresence of God” on p. 1305.

your right hand. See 73:23–26; 74:11; 138:7. BACK TO PSALM 139:10

STUDY NOTE FOR PSALM 139:13–18 God’s care.

139:13 you formed my inward parts. God’s knowledge of the writer goes back even before his birth, to his conception, when the Lord created the psalmist’s personal existence.

knitted me together. The Bible speaks here as elsewhere of ultimate cause, not of proximate cause. BACK TO PSALM 139:13

STUDY NOTE FOR PSALM 139:14 Wonderful are your works. Such works include creating the writer and every other human being. The wonder of the developing child in the womb gives praise to the Creator. BACK TO PSALM 139:14

STUDY NOTE FOR PSALM 139:15 in secret. In his mother’s womb.

depths of the earth. Here a metaphor for the womb. BACK TO PSALM 139:15

STUDY NOTE FOR PSALM 139:16 the days ... formed for me. God’s preparation of the poet’s days does not wait for time. He rejoices in God’s predetermined course for his life. BACK TO PSALM 139:16

STUDY NOTE FOR PSALM 139:17 precious to me. The incomprehensible greatness of God’s knowledge overwhelms the psalmist. To know that one so great knows him so intimately is a source of consolation to David. BACK TO PSALM 139:17

STUDY NOTE FOR PSALM 139:19–24 These verses are a response to the reflection in vv. 1–18.

139:19 depart from me. The psalmist wants to distance himself from the wicked because he is allied with God. BACK TO PSALM 139:19

STUDY NOTE FOR PSALM 139:23 Search ... know ... Try. The psalmist trusts God and invites Him to probe his innermost thoughts and feelings (v. 1). He submits to God’s correction and direction. BACK TO PSALM 139:23

STUDY NOTES FOR PSALM 140

STUDY NOTE FOR Ps. 140 The first in a series of four laments. The structure of Pss. 140–50 mirrors that of the entire book of Psalms, as the last psalms move from lamentation to praise. See Introduction: Title. The psalm is comprised of three strophes (Introduction to Hebrew Poetry) based on shifts in content: vv. 1–5 are a prayer for deliverance; vv. 6–11 are a prayer for the destruction of the enemy; and vv. 12, 13 are an affirmation faith.

140:1–5 These verses are a prayer for deliverance. BACK TO PSALM 140:1

STUDY NOTE FOR PSALM 140:2 stir up wars. Taken literally, this language suggests that the original setting of the psalm was war. The language is, however, probably figurative, like the reference to hunting in v. 5. BACK TO PSALM 140:2

STUDY NOTE FOR PSALM 140:3 venom of asps. The enemy, through gossip and slander, has carefully planned the writer’s destruction. BACK TO PSALM 140:3

STUDY NOTE FOR PSALM 140:6–11 These verses are a prayer for the destruction of the enemy. BACK TO PSALM 140:6

STUDY NOTE FOR PSALM 140:7 day of battle. See note on v. 2. The psalmist reminds God that He has been his protector. BACK TO PSALM 140:7

STUDY NOTE FOR PSALM 140:9 mischief of their lips. He asks God to turn back on his persecutors the evil they meant for him (7:14–16 notes). BACK TO PSALM 140:9

STUDY NOTE FOR PSALM 140:10 Let them be cast into fire. See Introduction: Characteristics and Themes. BACK TO PSALM 140:10

STUDY NOTE FOR PSALM 140:12, 13 These verses are an affirmation faith. BACK TO PSALM 140:13

140:12 maintain the cause of the afflicted. See note on 9:18; 72:4. BACK TO PSALM 140:12

STUDY NOTES FOR PSALM 141

STUDY NOTE FOR Ps. 141 The psalm is the second in a series of four laments. See note on Ps. 140.

141:1, 2 Praying to the Lord. BACK TO PSALM 141:1

STUDY NOTE FOR 141:2 as incense ... as the evening sacrifice. This simile comes from the sacrificial worship of ancient Israel and suggests that the psalm was set in that context. The incense was valuable and pleasing to the Lord (Ex. 30:34–38), and the psalmist asks for his prayers to be received favorably also. In Rev. 8:3–5 an angel carries the prayers of the saints, together with incense, to the throne of God. BACK TO PSALM 141:2

STUDY NOTE FOR PSALM 141:3–5a Praying for deliverance from temptation.

141:3 Set a guard ... over my mouth. The writer foresees that he will be tempted to speak unwisely and so shows forthright humility in asking God to deter him. BACK TO PSALM 141:3

STUDY NOTE FOR PSALM 141:4 any evil. Indicating any compromise. BACK TO PSALM 141:4

STUDY NOTE FOR PSALM 141:5a Let a righteous man strike me. A wise person accepts correction; the person who refuses to listen will finally be destroyed (Prov. 29:1; Heb. 12:1–13).

141:5b–7 Praying for the downfall of the wicked. See text note. BACK TO PSALM 141:5

STUDY NOTE FOR PSALM 141:8–10 Praying for deliverance from the wicked. BACK TO PSALM 141:8

STUDY NOTE FOR PSALM 141:9 snares. A hunting image; see note on 140:5. BACK TO PSALM 141:9

STUDY NOTE FOR PSALM 141:10 into their own nets. See notes on 7:14, 15. BACK TO PSALM 141:10

STUDY NOTES FOR PSALM 142

STUDY NOTE FOR Ps. 142 The psalm is the third in a series of four laments. See note on Ps. 140. The psalm is the lament of one at the end of his resources.

142:title Except for this instance, historical titles for psalms are found only in the first two books of the Psalter. BACK TO PSALM 142:1

STUDY NOTE FOR PSALM 142:3 my spirit faints within me. The psalmist was exhausted from persecution. BACK TO PSALM 142:3

STUDY NOTE FOR PSALM 142:4 to the right. The place where one would expect to find a helper; he wants God to see that there is no one on his side (16:8; 110:5; 121:5). BACK TO PSALM 142:4

STUDY NOTE FOR PSALM 142:7 out of prison. According to the title, the reference is to the cave where David hid (Ps. 57:title). In later use, the prison could be any situation that holds a person captive, including a literal prison.

The righteous will surround me. David looks forward to a time when God will be with him, and he will not be alone.

you will deal bountifully with me. Faith is founded upon God’s generosity (116:7; 119:17; 142:7). BACK TO PSALM 142:7

STUDY NOTES FOR PSALM 143

STUDY NOTE FOR Ps. 143 The psalm is the last in a series of four laments. See note on Ps. 140. A note of penitence is seen in v. 2, which may be alluded to by Paul (Rom. 3:20; Gal. 2:16). Pss. 142; 143 are both appeals to God for help in the midst of trouble when there are no resources to depend on.

143:1 your faithfulness ... righteousness. The psalmist appeals to God’s nature and character. BACK TO PSALM 143:1

STUDY NOTE FOR PSALM 143:2 no one living is righteous. David has measured his heart in the sight of God and has learned that no one can pretend to be righteous at the bar of God’s judgment. BACK TO PSALM 143:2

STUDY NOTE FOR PSALM 143:4 my spirit faints within me. See note on 142:3. BACK TO PSALM 143:4

STUDY NOTE FOR PSALM 143:5 I remember. See note on 44:1; cf. 77:3, 11; 111:4. BACK TO PSALM 143:5

STUDY NOTE FOR PSALM 143:7 go down to the pit. He will die (Ezek. 26:20). BACK TO PSALM 143:7

STUDY NOTE FOR PSALM 143:8 morning. The psalmist utters his prayer at night or in the very early morning, hoping that God’s answer will greet him at dawn.

steadfast love. The love of God’s covenant devotion to His people.

Make me. The psalmist not only desires deliverance; he wants God’s guidance. He knows that it is only as he walks in the way of the Lord that he will live safely. BACK TO PSALM 143:8

STUDY NOTE FOR PSALM 143:11 your name’s sake. See 23:3. BACK TO PSALM 143:11

STUDY NOTES FOR PSALM 144

STUDY NOTE FOR Ps. 144 This psalm forms a transition from the laments (Pss. 140–43) to the hymns (Pss. 145–50) that conclude Book 5 and the book of Psalms as a whole. This psalm is a refuge psalm analogous to Pss. 46, 90, 91, 94. The language of God’s appearance is similar to Ps. 18, also by David. The language of battle applies figuratively to the spiritual warfare that Christians wage against the “spiritual forces of evil” (Eph. 6:10–20).

144:1, 2 Opens the psalm with notes of blessing.

144:1 my rock. See notes on 62:2; cf. Ps. 28:7; Deut. 32:18; Ex. 17:6.

trains my hands for war. The association of God with warfare can be a stumbling block in appreciating the OT. There is no conflict between OT and NT on this point. The warfare of God’s people has been heightened and intensified for Christians, for now we know that the ultimate war is against unseen spiritual enemies arrayed against God and themselves for His sake (Eph. 6:10–20). BACK TO PSALM 144:1

STUDY NOTE FOR 144:2 steadfast love ... fortress. The Bible presents no conflict between God’s love and His warfare.

under me. David and later faithful kings. BACK TO PSALM 144:1

STUDY NOTE FOR PSALM 144:3–11 Petitions for deliverance from trouble.

144:3 what is man. See 8:4. BACK TO PSALM 144:3

STUDY NOTE FOR PSALM 144:4 like a breath. Ephemeral and short-lived. The word is translated “vanity” in Eccl. 1:2. The poet is amazed that God cares for him. BACK TO PSALM 144:4

STUDY NOTE FOR PSALM 144:5 they smoke. When God appears, nature trembles before Him (Ex. 19:16–19). BACK TO PSALM 144:5

STUDY NOTE FOR PSALM 144:7 many waters. The enemies are compared to the Near Eastern popular conception of the cosmic waters of chaos (18:4, 15 and notes). BACK TO PSALM 144:7

STUDY NOTE FOR PSALM 144:9 new song. See note on 33:3. BACK TO PSALM 144:9

STUDY NOTE FOR PSALM 144:11 the hand of foreigners. The threat is from outside Israel. BACK TO PSALM 144:11

STUDY NOTE FOR PSALM 144:12–15 These verses close the psalm with notes of blessing.

144:12 our sons ... daughters. When the oppressive foreigners have been thrown back, the next generation will flourish. BACK TO PSALM 144:12

STUDY NOTE FOR PSALM 144:14 no mishap. The poet envisions complete security from outside military threats (text note). BACK TO PSALM 144:14

STUDY NOTE FOR PSALM 144:15 Blessed. That is, empowered for abundant living in God’s presence.

whose God is the LORD. Given the character of the Lord, it only makes sense that His people would live abundantly in His presence. BACK TO PSALM 144:15

STUDY NOTES FOR PSALM 145

STUDY NOTE FOR Ps. 145 The psalmist leads Israel in exuberant praise of the Lord as king. This poem is the first of six hymns that close the Psalter like a display of fireworks. The psalm is an acrostic, each parallel line beginning with a consecutive letter of the alphabet. One letter (nun) is missing, here, possibly because a copyist inadvertently overlooked it. (Its omission does not affect the meaning of the psalm or any biblical doctrine.) Many of the key verbs for “praise” are found in this psalm. Repetition of royal language also fills the psalm. The psalm portrays God as the high king who is above all and at the same time the compassionate king who is near to all.

145:title Heb. tehillah, translated “A Song of Praise,” is used only here as part of the title of a psalm. The plural of this word is used in the Hebrew title of the book as a whole, seper tehillim (“Book of Praises”). “A Song of Praise” signals that we are entering the finale of the Book of Praises. See Introduction: Title.

145:1, 2 extol ... bless ... praise. The psalmist piles up language of praise at the beginning of this song of praise. BACK TO PSALM 145:2

145:1 my God and King. The theme of kingship is the overall message of the Psalms: God the king reigns through His messianic king. The finale of the Psalms brings us back to where the Psalms began. See Ps. 2. BACK TO PSALM 145:1

STUDY NOTE FOR PSALM 145:3 Great is the LORD. A standard affirmation in worship (35:27; 40:16; 48:1; 96:4) that alludes to the Lord as the great king.

unsearchable. God’s power and might are so great that finite human minds are unable to comprehend them fully. This verse teaches the doctrine of the incomprehensibility of God. People can have a true understanding of God but never a complete or exhaustive one. BACK TO PSALM 145:3

STUDY NOTE FOR PSALM 145:4 One generation ... to another. See 78:4. Parents had the duty of instructing their children in the ways of the Lord (Deut. 6:20–25).

commend. The Hebrew word carries the idea of glorify, extol, praise. BACK TO PSALM 145:4

STUDY NOTE FOR PSALM 145:5 splendor of your majesty ... wondrous works. God is great in what He is and what He does. Regarding “splendor ... majesty,” see note on 8:5. BACK TO PSALM 145:5

STUDY NOTE FOR PSALM 145:8 The LORD is gracious. The wording of this verse occurs a number of times throughout Scripture, beginning at Ex. 34:6.

merciful. That God allows people to live in spite of their deep sin is a sign of His mercy.

steadfast love. The love of God’s covenant devotion to His people. BACK TO PSALM 145:8

STUDY NOTE FOR PSALM 145:10 All your works. See “Divine Revelation” at Ps. 19:1.

shall give thanks. Another of the verbs for “praise.” BACK TO PSALM 145:10

STUDY NOTE FOR PSALM 145:11 your kingdom. The revelation of God as the king who rules His kingdom emphasizes His sovereign power and control over His creation. BACK TO PSALM 145:11

STUDY NOTE FOR PSALM 145:13 everlasting kingdom. God is eternal, and His kingdom will never be destroyed. See Nebuchadnezzar’s confession in Dan. 4:34. BACK TO PSALM 145:13

STUDY NOTE FOR PSALM 145:14 upholds all who are falling. God is compassionate toward the weak and restores the erring (9:18 note; 72:4). BACK TO PSALM 145:14

STUDY NOTE FOR PSALM 145:15, 16 all look to you ... You open your hand. See 104:27, 28. BACK TO PSALM 145:15

145:16 every living thing. God gives gifts to all His creatures, people and animals, saints and sinners. BACK TO PSALM 145:16

STUDY NOTE FOR PSALM 145:18 all who call on him. While God is kind to all creation, the psalm goes on to specify those who love Him and turn to Him. BACK TO PSALM 145:18

STUDY NOTE FOR PSALM 145:19 those who fear him. See notes on 34:7; 36:1. BACK TO PSALM 145:19

STUDY NOTE FOR PSALM 145:21 praise. The same Hebrew noun as is found in the title, tehillah. BACK TO PSALM 145:21

STUDY NOTES FOR PSALM 146

STUDY NOTE FOR Ps. 146 The last five psalms are hymns marked by opening and closing cries of “Praise the Lord,” characterizing their pervasive mood. Ps. 146 continues the theme of divine kingship (v. 10) with a focus on the compassionate King, who is near.

146:1 O my soul. See note on 103:1. BACK TO PSALM 146:1

STUDY NOTE FOR PSALM 146:3 princes. Some believe that this reference is to foreign kings who rule over Judah after the nation’s Babylonian exile of the sixth century B.C. However, there were earlier times when the children of Israel misplaced their trust in native rulers (1 Sam. 8). BACK TO PSALM 146:3

STUDY NOTE FOR PSALM 146:5 Blessed. See note on 1:1.

whose help. God is the only one capable of helping those in distress. This verse provides the theme of the psalm, and the following verses describe His power and compassion. BACK TO PSALM 146:5

STUDY NOTE FOR PSALM 146:6 who made heaven and earth. God’s role as creator is highlighted to emphasize His power. See 115:15; 121:2; 124:8; 134:3.

sea. See 24:2. BACK TO PSALM 146:6

STUDY NOTE FOR PSALM 146:7 the oppressed ... hungry. See note on 9:18; 72:4. BACK TO PSALM 146:7

STUDY NOTE FOR PSALM 146:9 the wicked he brings to ruin. While God promotes the cause of the weak, He resists the proud and abusive. BACK TO PSALM 146:9

STUDY NOTE FOR PSALM 146:10 reign forever. See 93:1.

O Zion. See notes on 2:6; 50:2; 74:2; 84:7; 128:5; 129:5; 137:6.

Praise the LORD. See v. 1. BACK TO PSALM 146:10

STUDY NOTES FOR PSALM 147

STUDY NOTE FOR Ps. 147 Part of the great doxology that concludes the Psalter. It praises the Lord for rebuilding Jerusalem and was probably composed during the period of Judah’s restoration following its Babylonian captivity in the sixth century B.C. (Neh. 12:27–47). As in Ps. 146, God’s power is radically contrasted with human might.

147:1 it is good. In this way the poet encourages the congregation to praise the Lord.

song of praise. See note on 145:title. BACK TO PSALM 147:1

STUDY NOTE FOR PSALM 147:2 gathers the outcasts. See introductory note to this psalm. This verse probably refers to the return of Judeans to the Promised Land following Cyrus’s decree (2 Chr. 36:22, 23) that ended the Babylonian exile. BACK TO PSALM 147:2

STUDY NOTE FOR PSALM 147:4 number of the stars. The number of stars seems infinite. Cf. Gen. 15:5. BACK TO PSALM 147:4

STUDY NOTE FOR PSALM 147:5 his understanding is beyond measure. God is above and beyond human intelligence. There is no scale that can measure infinity. BACK TO PSALM 147:5

STUDY NOTE FOR PSALM 147:8, 9 clouds ... rain ... grass ... food. God regulates all the processes that provide food for His creatures. BACK TO PSALM 147:8, 9

STUDY NOTE FOR PSALM 147:10 legs of a man. God does not judge people by their physical strength or appearance but according to their heart’s attitude toward Him (1 Sam. 16:7). Strong legs, like good horses, were important for soldiers. BACK TO PSALM 147:10

STUDY NOTE FOR PSALM 147:11 who fear him. See notes on 34:7 and 36:1.

steadfast love. God’s covenant love for His people. BACK TO PSALM 147:11

STUDY NOTE FOR PSALM 147:13 bars of your gates. The gates provide security for the city; note what happens when they are weak (Nah. 3:13). BACK TO PSALM 147:13

STUDY NOTE FOR PSALM 147:14 finest of the wheat. Representative of fertility and provision. See 81:16. BACK TO PSALM 147:14

STUDY NOTE FOR PSALM 147:15 his word runs swiftly. It accomplishes its purpose quickly. BACK TO PSALM 147:15

STUDY NOTE FOR PSALM 147:19 his statutes and rules. He guides Israel in the proper way of corporate behavior. BACK TO PSALM 147:19

STUDY NOTE FOR PSALM 147:20 Praise the LORD. See v. 1. BACK TO PSALM 147:20

STUDY NOTES FOR PSALM 148

STUDY NOTE FOR Ps. 148 This hymn duplicates the basic hymn structure. The opening stanza, addresses heaven and its inhabitants (vv. 1–6), the closing stanza addresses earth and its inhabitants (vv. 7–14). Each stanza contains a call to praise (vv. 1–4 and vv. 7–12), followed by reasons for praise signaled by “Let them ... for” (vv. 5, 6 and vv. 13, 14).

148:1–6 Praise the Lord from the heavens.

148:1 the heavens. The heavens are normally described as containing different levels, though the details are never spelled out in the Bible (cf. 2 Cor. 12:2). The highest heavens cannot contain God (1 Kin. 8:27), showing that His transcendence cannot be measured. BACK TO PSALM 148:1

STUDY NOTE FOR PSALM 148:2 angels ... hosts. The animate inhabitants of the heavens. BACK TO PSALM 148:2

STUDY NOTE FOR PSALM 148:3 sun ... moon ... stars. See note on v. 2. BACK TO PSALM 148:3

STUDY NOTE FOR PSALM 148:4 waters above the heavens. See Gen. 1:7. BACK TO PSALM 148:4

STUDY NOTE FOR PSALM 148:5 For ... they were created. Being created entails the responsibility to praise the Creator. BACK TO PSALM 148:5

STUDY NOTE FOR PSALM 148:7–14 Praise the Lord from the earth.

148:7 from the earth. This idea is elaborated in the following verses as different parts of creation are called to praise God.

sea creatures. The sea was a source of special fascination and fear to the Israelites. Often, the sea represents everything opposed to God and His created order (18:4, 15 notes). God’s greatness is demonstrated as He requires the praise of the creatures who live in the realm opposed to the Lord. BACK TO PSALM 148:7

STUDY NOTE FOR PSALM 148:8 fire. In the context of hail, snow, mist, and wind, fire refers to lightning. See 18:12; 105:32; cf. Ex. 9:23. BACK TO PSALM 148:8

STUDY NOTE FOR PSALM 148:11 Kings of the earth. The psalm proclaims that universal praise is due to the Lord (138:4 note). BACK TO PSALM 148:11

STUDY NOTE FOR PSALM 148:13 name of the LORD. See 8:1.

his majesty is above. All the majestic inhabitants of the earth are to praise the Lord because His majesty transcends all. BACK TO PSALM 148:13

STUDY NOTE FOR PSALM 148:14 horn. The horn symbolizes the strength and vigor of the nation as a whole or the king in particular. See 132:17; Luke 1:69.

near to him. See Deut. 7:7–11.

148:14 Praise the LORD. See v. 1. BACK TO PSALM 148:14

STUDY NOTES FOR PSALM 149

STUDY NOTE FOR Ps. 149 Verses 1–4 focus on the community at worship, while vv. 6–9 have the judgment of the nations in view. Verse 5 is the turning point between the two sections in this psalm, which shows the community of God at worship, at work, and in glory.

149:1–4 These verses focus on the faithful at worship.

149:1 Praise the LORD. See note on 146:1. Note the parallel phrase at v. 9.

new song. See note on 33:3. BACK TO PSALM 149:1

STUDY NOTE FOR PSALM 149:2 Maker. While referring to God’s work of making the universe, given the previous psalm, “Maker” also refers to God’s work of bringing Israel into being as a nation in the exodus and at Sinai. These events provide ample reasons to worship Him.

King. For God to be maker is for God to be king. The King is the Creator. See, e.g., Pss. 24; 96; 104.

children of Zion. See note on 2:6. BACK TO PSALM 149:2

STUDY NOTE FOR PSALM 149:3 with dancing ... tambourine and lyre. The psalmist calls on Israel to celebrate the Lord actively, with enthusiasm and joy. BACK TO PSALM 149:3

STUDY NOTE FOR PSALM 149:4 adorns. The sense of the Hebrew word is “glorifies.” God elsewhere adorns/glorifies the temple (Ezra 7:27; Is. 60:7, 13), Zion (Is. 60:9), and His people (Is. 55:5). BACK TO PSALM 149:4

STUDY NOTE FOR PSALM 149:5 Focuses on the faithful in glory.

149:5 exult in glory. Following “adorns/glorifies” in the previous verse, “glory” here refers to the glorification of humans. God’s people are exulting because the reign of God results in their being transformed into the glorious image of their creator and redeemer. See Col. 3:10.

on their beds. They may worship God at all times, in public and private. BACK TO PSALM 149:5

STUDY NOTE FOR PSALM 149:6–9 These verses focus on the faithful at work. BACK TO PSALM 149:6

STUDY NOTE FOR PSALM 149:7 execute vengeance on the nations. God uses His people to bring judgment on the nations. The most notable example from biblical history is the judgment brought upon the Canaanites in the time of Joshua. BACK TO PSALM 149:7

STUDY NOTE FOR PSALM 149:9 Praise the LORD. See v. 1. BACK TO PSALM 149:9

STUDY NOTES FOR PSALM 150

STUDY NOTE FOR Ps. 150 Praise is the dominant note not only in the grand finale of the Psalms as a whole (Pss. 145–50), but especially in this final psalm. In six verses there are thirteen commands to praise the Lord. Every colon begins with the imperative “praise” except the final colon, where the poet switches to a jussive: “Let everything ... praise.” This shift signals the close of the psalm and sets us up to hear with clarity and conviction the final words of the Book of Praises: “Praise the Lord!”

150:1 Praise the LORD. See 146:1. Note the parallel closing at v. 6.

his sanctuary ... his mighty heavens. Given that poetic lines usually say something similar twice with a difference in the second colon, the “sanctuary” would be on earth. Earthly worship needs heavenly worship added to it to begin to do justice to the worship of which God is worthy. BACK TO PSALM 150:1

STUDY NOTE FOR PSALM 150:2 his mighty deeds ... his excellent greatness. This verse gives reasons why God should be worshiped. BACK TO PSALM 150:2

STUDY NOTE FOR PSALM 150:3–5 trumpet ... lute and harp ... tambourine and dance ... strings and pipe . . . cymbals. A wonderful array of instruments for the praises of God. BACK TO PSALM 150:3

STUDY NOTE FOR PSALM 150:6 everything that has breath. See Gen. 2:7. Life is represented in the breath. The breath is also the means of speech, prayer, and praise.

Praise the LORD. See v. 1. Doxology is the destiny of the Psalms, and it is the destiny of the saints because it was the destiny of the Savior: “Was it not necessary that the Christ should suffer these things and enter into his glory?” (Luke 24:26). BACK TO PSALM 150:6

FOOTNOTES FOR PSALM 1

1 The singular Hebrew word for man (ish) is used here to portray a representative example of a godly person; see Preface 2 Or instruction

FOOTNOTES FOR PSALM 2

3 Or nations noisily assemble

1 Revocalization yields (compare Septuagint) You shall rule

FOOTNOTES FOR PSALM 3

2 The meaning of the Hebrew word Selah, used frequently in the Psalms, is uncertain. It may be a musical or liturgical direction

FOOTNOTES FOR PSALM 4

1 Or O men of rank 2 Or Be agitated

FOOTNOTES FOR PSALM 5

1 Or I direct my prayer to you

FOOTNOTES FOR PSALM 6

1 Probably a musical or liturgical term

FOOTNOTES FOR PSALM 7

2 Probably a musical or liturgical term

1 Hebrew the one at peace with me 2 Hebrew the hearts and kidneys 3 Hebrew he 4 Hebrew he

FOOTNOTES FOR PSALM 8

1 Probably a musical or liturgical term 2 Or than God; Septuagint than the angels

FOOTNOTES FOR PSALM 9

3 Psalms 9 and 10 together follow an acrostic pattern, each stanza beginning with the successive letters of the Hebrew alphabet. In the Septuagint they form one psalm 4 Probably a musical or liturgical term

1 Or because of 2 Probably a musical or liturgical term

FOOTNOTES FOR PSALM 10

1 Or and he blesses the one greedy for gain 2 Or of his anger 3 Or the wicked says, “He will not call to account”

FOOTNOTES FOR PSALM 11

1 Or for the foundations will be destroyed; what has the righteous done?

FOOTNOTES FOR PSALM 12

1 Probably a musical or liturgical term 2 Or guard him

FOOTNOTES FOR PSALM 14

1 Or that act wisely 2 Or for

FOOTNOTES FOR PSALM 16

1 Probably a musical or liturgical term 2 Or To the saints in the land, the excellent in whom is all my delight, I say: 3 Or who acquire 4 Hebrew my kidneys instruct me

1 Hebrew my glory 2 Or see the pit

FOOTNOTES FOR PSALM 17

3 Or Distinguish me by

1 Or from men whose portion in life is of the world 2 Or As for your treasured ones, you fill their womb

FOOTNOTES FOR PSALM 18

3 Or terrified me

1 Or in his wrath 2 Or just decrees

1 Or blameless 2 Or You gave me my enemies’ necks

FOOTNOTES FOR PSALM 19

1 Hebrew the expanse; compare Genesis 1:6–8 2 Or Their measuring line

1 Or blameless 2 Or just decrees

FOOTNOTES FOR PSALM 21

1 Or make him a source of blessing forever

FOOTNOTES FOR PSALM 22

2 Or dwelling in the praises

1 Some Hebrew manuscripts, Septuagint, Vulgate, Syriac; most Hebrew manuscripts like a lion [they are at] my hands and feet 2 Hebrew answered

1 Or The meek

FOOTNOTES FOR PSALM 23

2 Hebrew beside waters of rest

1 Or in right paths 2 Or the valley of deep darkness 3 Or Only 4 Or steadfast love 5 Or shall return to dwell 6 Hebrew for length of days

FOOTNOTES FOR PSALM 24

7 Or and all that fills it 8 Septuagint, Syriac, and two Hebrew manuscripts; Masoretic Text Jacob, who seek your face

FOOTNOTES FOR PSALM 25

1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet

1 Or The secret counsel

FOOTNOTES FOR PSALM 26

2 Hebrew test my kidneys and my heart

FOOTNOTES FOR PSALM 27

1 Or refuge 2 Or in this

1 Or meditate 2 The command (seek) is addressed to more than one person 3 The meaning of the Hebrew verse is uncertain 4 Other Hebrew manuscripts Oh! Had I not believed

FOOTNOTES FOR PSALM 28

1 Hebrew your innermost sanctuary 2 Some Hebrew manuscripts, Septuagint, Syriac; most Hebrew manuscripts is their strength

FOOTNOTES FOR PSALM 29

3 Hebrew sons of God, or sons of might 4 Or in holy attire 1 Revocalization yields makes the oaks to shake 2 Or The LORD will give . . . The LORD will bless

FOOTNOTES FOR PSALM 30

1 Or to life, that I should not go down to the pit 2 Hebrew to the memorial of his holiness (see Exodus 3:15) 3 Or and in his favor is life 4 Hebrew in my blood 5 Or to corruption

FOOTNOTES FOR PSALM 31

1 Masoretic Text; one Hebrew manuscript, Septuagint, Syriac, Jerome You hate

1 Or in my haste

FOOTNOTES FOR PSALM 32

2 Probably a musical or liturgical term 3 Hebrew my vitality was changed

FOOTNOTES FOR PSALM 34

1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet

FOOTNOTES FOR PSALM 35

1 Or and close the way 2 The word pit is transposed from the preceding line; Hebrew For without cause they hid the pit of their net for me; without cause they dug for my life

1 Or Violent 2 Hebrew it is bereavement to my soul 3 Or my prayer shall turn back 4 The meaning of the Hebrew phrase is uncertain

FOOTNOTES FOR PSALM 36

1 Some Hebrew manuscripts, Syriac, Jerome (compare Septuagint); most Hebrew manuscripts in my heart

FOOTNOTES FOR PSALM 37

1 This psalm is an acrostic poem, each stanza beginning with the successive letters of the Hebrew alphabet 2 Or and feed on faithfulness, or and find safe pasture

1 Hebrew by him

1 The identity of this tree is uncertain 2 Or But one passed by

FOOTNOTES FOR PSALM 39

1 Hebrew Surely as a breath

FOOTNOTES FOR PSALM 40

1 Hebrew ears you have dug for me 2 Hebrew righteousness; also verse 10

FOOTNOTES FOR PSALM 41

1 Or weak

1 Hebrew you turn all his bed 2 Hebrew my soul 3 Or they devise evil against me 4 Or has fastened

FOOTNOTES FOR PSALM 42

5 Probably a musical or liturgical term 6 Revocalization yields and see the face of God

1 Hebrew the salvation of my face; also verse 11 and 43:5

FOOTNOTES FOR PSALM 44

1 Probably a musical or liturgical term

1 Hebrew a shaking of the head

FOOTNOTES FOR PSALM 45

1 Probably a musical or liturgical term

1 Hebrew daughter 2 Or The daughter of Tyre is here with gifts, the richest of people seek your favor

FOOTNOTES FOR PSALM 46

3 Probably a musical or liturgical term 4 Or well proved

FOOTNOTES FOR PSALM 47

1 Hebrew maskil

FOOTNOTES FOR PSALM 48

1 Septuagint; another reading is (compare Jerome, Syriac) He will guide us beyond death

FOOTNOTES FOR PSALM 49

1 Septuagint, Syriac, Targum; Hebrew Their inward thought was that their homes were forever 2 Or and of those after them who approve of their boasts

FOOTNOTES FOR PSALM 50

1 Or May our God come, and not keep silence

1 Or Make thanksgiving your sacrifice to God 2 Or that the I AM

FOOTNOTES FOR PSALM 51

3 Or Be gracious to me

1 Or steadfast

FOOTNOTES FOR PSALM 52

2 Probably a musical or liturgical term

1 Or in his work of destruction

FOOTNOTES FOR PSALM 53

2 Probably musical or liturgical terms 3 Or who act wisely

FOOTNOTES FOR PSALM 54

1 Probably a musical or liturgical term 2 Some Hebrew manuscripts and Targum insolent men (compare Psalm 86:14)

FOOTNOTES FOR PSALM 55

3 Probably a musical or liturgical term

1 Hebrew He

FOOTNOTES FOR PSALM 56

2 Probably a musical or liturgical term 3 Or they twist my words

1 Or wanderings 2 Or because

FOOTNOTES FOR PSALM 57

3 Probably a musical or liturgical term

1 Or my whole being

FOOTNOTES FOR PSALM 58

2 Probably a musical or liturgical term 3 Or you mighty lords (by revocalization; Hebrew in silence)

1 The meaning of the Hebrew verse is uncertain

FOOTNOTES FOR PSALM 59

2 Probably a musical or liturgical term 3 Hebrew lacks they think 4 Or The God who shows me steadfast love

1 Or wander

FOOTNOTES FOR PSALM 60

2 Probably musical or liturgical terms

1 Or that it may be displayed because of truth 2 Or sanctuary 3 Revocalization (compare Psalm 108:10); Masoretic Text over me, O Philistia, shout in triumph

FOOTNOTES FOR PSALM 65

1 Or Praise waits for you in silence

1 Or and make it overflow

FOOTNOTES FOR PSALM 66

1 Hebrew under 2 Or and he was exalted with my tongue

FOOTNOTES FOR PSALM 68

1 Or your congregation 2 Or hunch-backed; also verse 16

1 Or has been 2 The Hebrew for you is plural here 3 By revocalization (compare Septuagint); Hebrew Your God has summoned your power 4 The meaning of the Hebrew verse is uncertain 5 Septuagint; Hebrew your

FOOTNOTES FOR PSALM 69

6 Or waters threaten my life

1 Hebrew lacks and humbled

1 Hebrew; a slight revocalization yields (compare Septuagint, Syriac, Jerome) a snare, and retribution and a trap 2 Hebrew may they not come into your righteousness

FOOTNOTES FOR PSALM 72

1 Septuagint He shall endure 2 That is, the Euphrates

FOOTNOTES FOR PSALM 73

1 Probable reading; Hebrew the waters of a full cup are drained by them

1 Hebrew rock

FOOTNOTES FOR PSALM 74

2 Probably a musical or liturgical term 3 The meaning of the Hebrew is uncertain

1 Hebrew from your bosom 2 Or the great sea creatures

FOOTNOTES FOR PSALM 75

3 Hebrew They

FOOTNOTES FOR PSALM 76

1 Or extremity

FOOTNOTES FOR PSALM 77

2 Hebrew lacks I said

1 Or This is my grief: that the right hand of the Most High has changed 2 Hebrew unknown

FOOTNOTES FOR PSALM 78

3 Probably a musical or liturgical term

1 Hebrew armed and shooting

1 Hebrew in 2 Or vapor

1 Hebrew hand

FOOTNOTES FOR PSALM 79

1 Or the iniquities of former generations

FOOTNOTES FOR PSALM 80

1 Or Turn us again; also verses 7, 19 2 That is, the Euphrates

FOOTNOTES FOR PSALM 81

1 Probably a musical or liturgical term 2 Or just decree 3 Or against 4 Hebrew his; also next line

1 That is, Israel; Hebrew him

FOOTNOTES FOR PSALM 82

2 Or fall as one man, O princes

FOOTNOTES FOR PSALM 83

1 Or like a tumbleweed

FOOTNOTES FOR PSALM 84

2 Probably a musical or liturgical term

1 Hebrew lacks to Zion

FOOTNOTES FOR PSALM 87

1 Probably Nubia 2 Probably musical or liturgical terms

FOOTNOTES FOR PSALM 88

1 Or an abomination 2 The meaning of the Hebrew word is uncertain 3 Or darkness has become my only companion

FOOTNOTES FOR PSALM 89

4 Probably a musical or liturgical term

1 Hebrew the sons of God, or the sons of might 2 Some Hebrew manuscripts godly ones

1 Or will remain faithful 2 Or my just decrees

1 Hebrew lacks the insults

FOOTNOTES FOR PSALM 90

2 Some Hebrew manuscripts (compare Septuagint) our refuge

1 Or of Adam 2 Or pride

1 Or beauty

FOOTNOTES FOR PSALM 91

2 Septuagint He will say

1 Or For you, O LORD, are my refuge! You have made the Most High your dwelling place

FOOTNOTES FOR PSALM 92

1 Compare Syriac; the meaning of the Hebrew is uncertain

FOOTNOTES FOR PSALM 94

1 Septuagint they are futile

1 Hebrew condemn innocent blood

FOOTNOTES FOR PSALM 96

1 Or in holy attire

FOOTNOTES FOR PSALM 97

1 Most Hebrew manuscripts; one Hebrew manuscript, Septuagint, Syriac, Jerome Light dawns

FOOTNOTES FOR PSALM 99

1 Or The might of the King loves justice

FOOTNOTES FOR PSALM 100

1 Or and not we ourselves

FOOTNOTES FOR PSALM 102

1 The precise identity of these birds is uncertain

FOOTNOTES FOR PSALM 103

1 Or knows how we are formed

FOOTNOTES FOR PSALM 104

1 Or the appointed times (compare Genesis 1:14) 2 Or you formed to play with 3 Or breath

FOOTNOTES FOR PSALM 105

1 Hebrew staff

1 Septuagint, Syriac, Jerome instruct 2 Septuagint, Syriac omit not

FOOTNOTES FOR PSALM 106

1 Or Remember me, O LORD, with the favor you show to your people; help me with your salvation

1 Hebrew exchanged their glory

1 Or they rebelled against God’s Spirit

FOOTNOTES FOR PSALM 107

1 Or from the hand of the foe

1 Hebrew and all their wisdom was swallowed up 2 Hebrew they

FOOTNOTES FOR PSALM 108

1 Hebrew with my glory

1 Or sanctuary

FOOTNOTES FOR PSALM 109

2 Hebrew but I am prayer

1 Revocalization; Masoretic Text curses have come 2 Revocalization; Masoretic Text it is far 3 Revocalization; Masoretic Text it has soaked

FOOTNOTES FOR PSALM 110

1 Or on the day you lead your forces 2 Masoretic Text; some Hebrew manuscripts and Jerome on the holy mountains 3 The meaning of the Hebrew is uncertain

1 Or the head

FOOTNOTES FOR PSALM 111

2 This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabet

FOOTNOTES FOR PSALM 112

3 This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabet

FOOTNOTES FOR PSALM 115

1 Masoretic Text; many Hebrew manuscripts, Septuagint, Syriac O house of Israel

FOOTNOTES FOR PSALM 116

1 Or believed, indeed; Septuagint believed, therefore

FOOTNOTES FOR PSALM 118

1 Hebrew You (that is, the enemy) pushed me hard 2 Hebrew the head of the corner

FOOTNOTES FOR PSALM 119

1 This psalm is an acrostic poem of twenty-two stanzas, following the letters of the Hebrew alphabet; within a stanza, each verse begins with the same Hebrew letter 2 Or your just and righteous decrees; also verses 62, 106, 160, 164

1 Or all the just decrees 2 Or your just decrees; also verses 30, 39, 43, 52, 75, 102, 108, 137, 156, 175

1 Or for you set my heart free 2 Or keep it as my reward

1 Hebrew How many are the days of your servant?

1 Or the elders

1 Or statutes; the reward is eternal

FOOTNOTES FOR PSALM 122

1 Or as a testimony for

FOOTNOTES FOR PSALM 127

1 Or sons 2 Or They shall not be put to shame when they speak with their enemies in the gate

FOOTNOTES FOR PSALM 129

1 Or Often; also verse 2

FOOTNOTES FOR PSALM 132

1 Hebrew of your fruit of the womb

FOOTNOTES FOR PSALM 133

1 Or dwell together

FOOTNOTES FOR PSALM 135

1 Or for he is beautiful 2 Or remembrance

FOOTNOTES FOR PSALM 136

1 Hebrew shook off

FOOTNOTES FOR PSALM 137

1 Or poplars

FOOTNOTES FOR PSALM 138

1 Or you have exalted your word above all your name 2 Hebrew you made me bold in my soul with strength

FOOTNOTES FOR PSALM 139

1 Or for I am fearfully set apart

1 Hebrew lacks your name 2 Or cares 3 Or in the ancient way (compare Jeremiah 6:16)

FOOTNOTES FOR PSALM 140

4 Or they have spread cords as a net 5 Hebrew his

FOOTNOTES FOR PSALM 141

1 Or When their judges fall into the hands of the Rock 2 The meaning of the Hebrew in verses 6, 7 is uncertain 3 Hebrew refuge; do not pour out my life!

FOOTNOTES FOR PSALM 142

4 Probably a musical or liturgical term

FOOTNOTES FOR PSALM 143

1 One Hebrew manuscript, Septuagint; most Hebrew manuscripts To you I have covered

FOOTNOTES FOR PSALM 144

2 Many Hebrew manuscripts, Dead Sea Scroll, Jerome, Syriac, Aquila; most Hebrew manuscripts subdues my people

1 Hebrew with no breaking in or going out

FOOTNOTES FOR PSALM 145

2 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet

1 Hebrew his; also next line 2 These two lines are supplied by one Hebrew manuscript, Septuagint, Syriac (compare Dead Sea Scroll)

FOOTNOTES FOR PSALM 147

1 Or for he is beautiful

1 Or afflicted 2 Or and just decrees 3 Or his just decrees

FOOTNOTES FOR PSALM 148

1 Or it shall not be transgressed

FOOTNOTES FOR PSALM 150

1 Hebrew expanse (compare Genesis 1:6–8)

INTRODUCTION to the

Wisdom Literature

Whether one’s life is currently traveling a smooth, straight path or the route is what seems to be a convoluted maze, wisdom is needed to navigate the journey well. God, in His wisdom, has given us a group of books to guide us along the way that have so much in common that scholars treat them as a special group called “Wisdom Literature.” Though Job, Proverbs, and Ecclesiastes come readily to mind when one considers OT Wisdom Literature, other sections of the OT display similar features. Several psalms in the book of Psalms fall under the category of Wisdom Psalms (e.g., Pss. 1; 37; 49; 112; cf. Introduction to Psalms: Genre). The Song of Solomon also shares much in common with the better-known Wisdom Books.

OT Wisdom Literature has a characteristic diction, or way of speaking about life. The key word employed is “wisdom,” or a synonym such as “understanding” or “insight.” Wisdom is perhaps best defined as “skill,” especially the skill to survive. It is evident, for instance, in four creatures that are small and vulnerable, yet very wise in that they have the capacity to survive (Prov. 30:24–28). God has, however, created mankind not just to survive but to thrive, and the wisdom teachers (or “sages”) of Israel sought to identify the skills needed to enjoy life to the fullest. This theme of thriving runs throughout the practical advice of the book of Proverbs, but it is concentrated in Prov. 3, which teaches that living wisely will result in “length of days and years of life and peace” (v. 2); “favor and good success” (v. 4); “straight ... paths” (v. 6); “healing to your flesh and refreshment to your bones” (v. 8); and “barns ... filled with plenty, and ... vats bursting with wine” (v. 10).

Israel’s sages grounded their teaching in the adoption of a lifestyle derived from the order that God has sewn into the fabric of His world. Gen. 1 teaches that God created a well-ordered world through its use of the orderly repetition of phrases such as “And God said” and “there was evening and there was morning.” Successful living requires keeping in harmony with that order, both in the natural realm and in the moral and spiritual realm, though the ancient Israelite sages would not have accepted the modern compartmentalization of life into various independent spheres.

Moreover, the Wisdom Literature teaches that the order to be found in the world embodies God’s “wisdom.” For example, in Job 28 only God understands the way to wisdom (v. 23). And when God surveys His well-ordered world (vv. 24–26), the text says, “then he saw it” (v. 27), where the Hb. pronoun translated “it” is feminine and refers to God’s wisdom, a feminine noun. When God surveys His well-ordered world, He sees His wisdom (cf. Prov. 24:30–34; Is. 28:23–29). The carefully crafted poetic maxims of the sages present in memorable form guidelines for discerning the structure God has imposed on the created realm, and those who are truly wise manage their lives to respect that order.

The Wisdom Literature also compares life to a journey along a path or way. Actually, there are two paths: the way of the wise and the way of the fool, also referred to as the way of the righteous and the way of the wicked. Thus, Prov. 15:19 says, “The way of a sluggard is like a hedge of thorns, but the path of the upright is a level highway.” The sages were not, however, neutral in presenting these two ways. They warn against walking on the path of foolishness or wickedness and call the reader to embrace the life of wisdom and righteousness (“Leave your simple ways, and live, and walk in the way of insight”; Prov. 9:6)—a life of surviving and thriving by observing wisdom’s norms that are rooted in the divine order of creation (“Her ways are ways of pleasantness, and all her paths are peace”; Prov. 3:17).

In addition to its characteristic diction, OT Wisdom Literature also has characteristic themes. The sages do not begin explicitly with divine revelation, nor do they recount events from the salvation history of Israel. Rather, they begin from below. By the observation and study of creation and human experience, they formulate the regularities they detect. Nevertheless, their observation occurs within the context of God’s covenant with Israel, a covenant that is more assumed in the Wisdom Literature than stated explicitly. The overarching theme of their teaching is the “fear of the Lord.” In Psalms and Proverbs, the fear of the Lord is the beginning of wisdom (Ps. 111:10; Prov. 1:7). In Ecclesiastes, the fear of God is the conclusion of wisdom (Eccl. 12:13). In Job, the fear of God characterizes the wise man (Job 1:1, 8) who turns away from evil (Job 28:28). The Song of Solomon finds wisdom in not awakening sexual love before the appropriate time—marriage—and heeding such wisdom is possible only through the fear of the Lord (Song 2:7).

In scholarly literature, there is discussion as to whether there is a difference between “the fear of the Lord” and “the fear of God.” Some understand “the fear of God” to refer to a universal religious relationship between humans and deity, while “the fear of the Lord” refers to the more specific covenantal relationship between God and His people. Usage in the biblical text, however, seems to indicate that there is no difference between these two expressions. For example, in 2 Chr. 20:29 “the fear of God” comes on all of the non-Israelite kingdoms when they hear of how “the Lord” fought for Israel. Such a text does not seem to allow a disjunction between “the fear of God” and “the Lord” even in international contexts. On the other hand, in 2 Chr. 26:5, Uzziah is determined “to seek God in the days of Zechariah, who instructed him in “the fear of God” and “as long as he sought the Lord, God made him prosper.” Zechariah was certainly instructing Uzziah in terms of the Uzziah’s covenantal relationship with the Lord, called “the fear of God,” and not just in terms of a general, universal relationship with the Creator.

The “fear of the Lord/God” is cognitive, affective, and volitional. This fear is cognitive in that it requires knowing the Lord. “The fear of the Lord is instruction in wisdom” (Prov. 15:33), and understanding “the fear of the Lord” goes hand in hand with finding “the knowledge of God” (Prov. 2:5). This fear also is affective in that knowing the Lord results in standing in awe of Him and trusting in Him (Ex. 14:31). Finally, this fear is volitional in that it stimulates turning away from and forsaking evil (Prov. 3:7; Job 1:1, 8; 28:28). Thus, the book of Proverbs does not offer bare, secular wisdom on how to achieve success in pursuing our ambitions, but religious wisdom on how to properly relate to our Creator and His world, which has the result of improving the quality of our lives.

Each of the books in the Wisdom Literature has its own characteristic theme. While the book of Proverbs is aware that there are exceptions to prosperity coming through adhering to the path of wisdom, its focus remains on the general principle of how to live successfully in a God-ordered world where holiness and happiness were designed to go together. The books of Job and Ecclesiastes presume the general principle but focus their attention on the exceptions. The book of Job demonstrates the fact that sometimes the path of wisdom is not a straight path to prosperity, as Prov. 3:5–6 might lead one to believe. There are times when even the wise encounter trials that bring their path down into dark valleys. The book of Job teaches us how to persevere through these trials in reliance on the compassion and mercy of God (“You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful”; James 5:11). It also foreshadows the unique faithfulness of Jesus Christ in facing far greater trials in our behalf. The book of Ecclesiastes gives guidance on how to navigate the complexity of life, with all of its frustrations and perplexities, in a fallen world where the God-designed order in life is often disrupted and difficult to perceive. The Song of Solomon addresses the complex interplay of delight, desire, and disappointment, while the book of Psalms models the kind of worship that flows naturally from wise people who walk in the fear of the Lord. When read together, the OT Wisdom Literature provides balanced and full-orbed guidance for walking the path of life.

It was not only in Israel that sages sought to determine the key to successful living. Yet the emphasis in Wisdom Literature on the fear of the Lord/God distinguishes the teaching of Israel’s sages both from ancient teaching in the surrounding cultures that held different, heathen presuppositions and from modern secular how-to-improve-your-life instruction. The reflections of Israel’s sages on the orderliness of the Creator and the structure He has imposed on creation were so guided and shaped by the Holy Spirit that they constitute religious instruction, which finds its ultimate expression in Jesus Christ. The New Testament understands Jesus Christ to be the culmination of the Old Testament wisdom tradition in a number of ways: (1) Jesus is the consummate wise person. In Luke 2:52 we read that “Jesus increased in wisdom and in stature and in favor with God and man,” a clear allusion to Proverbs 3:4, which promises that the wise person “will find favor and good success in the sight of God and man.” (2) Jesus is the matchless wisdom teacher. Mark tells us that people “were astonished at his teaching” (Mark 1:22) and that “many who heard him were astonished, saying, ‘where did this man get these things? What is the wisdom given to him?’” (Mark 6:2). (3) Most radical, according to the New Testament, Jesus Christ is the very incarnation of God’s wisdom (1 Cor. 1:24, 30; Col. 2:2, 3). Because we have embraced Christ and are in Christ, the Holy Spirit empowers us to become increasingly wise (1 Cor. 1:30). The Wisdom Books must be read not as a collection of legalistic principles, but as a revelation of the grace of God in Christ and instruction in what our response should be to that grace.

The BOOK of

Proverbs

TITLE

Very few books in the OT have their title included in the canonical text. Proverbs is one of them, as the first verse is the title to the book: “The Proverbs of Solomon son of David, king of Israel.” The title of the book in English, Proverbs, reflects just the first word of the Hebrew title. (For more details, see the notes at Prov. 1:1.)

AUTHOR

Proverbs is a collection of wise sayings from a number of authors. Solomon’s name appears in 1:1; 10:1; 25:1. Proverbs 22:17–24:22 and 24:23–34 are attributed to “the wise.” Chapter 30 is attributed to Agur. Proverbs 31:1–9 is attributed to Lemuel, while Prov. 31:10–31 is anonymous. That Solomon was a key figure in the wisdom movement, and wrote and collected many proverbs, is clear from 1 Kin. 4:29–34. Solomon’s general influence on the book of Proverbs is considerable, and his direct authorship of much of the material need not be doubted. The statement in 1:1 (“The proverbs of Solomon”) cannot be taken to assert the Solomonic authorship of all of the content, as the above non-Solomonic collections make clear, nor even final the compilation of the whole, since 25:1–29:27 was not compiled until the reign of Hezekiah, some two hundred years after Solomon. The statement in 1:1 need not be taken to assert anything more than the quintessential role played by Solomon in the wisdom tradition. The Solomonic title may refer as much to the stamp of Solomon’s character on the OT Wisdom Literature as to its direct authorship of some of the material. While it is obvious that he did not write the whole book as we have it, 1:1–7 indicates that this is no haphazard collection but a purposeful construction with clear aims.

DATE AND OCCASION

Given that Proverbs is a collection of wise sayings from various authors working at various times, one must distinguish the dating of particular sayings from the dating of the completed book. The earliest sayings would come from the tenth century B.C. (Solomon), while the book as a whole could not have been completed before the days of Hezekiah (c. 715–686 B.C.; cf. Prov. 25:1) and could have been completed as late as the days of Ezra (c. 400 B.C.), though they may reflect much earlier thought that was preserved through oral tradition. This general conclusion is supported by the fact that that there are similar ancient Near Eastern collections of wisdom that predate Solomon and by the fact that wisdom collections completed after Ezra, such as Sirach (second century B.C.) and The Wisdom of Solomon (first century B.C.), show some significant differences from the wisdom in Proverbs.

GENRE

The broadest genre consideration is that Proverbs is poetry, not prose. For additional discussion of the poetic character of Proverbs, see Introduction to Hebrew Poetry and Introduction to Wisdom Literature.

The Book of Proverbs displays several forms of wisdom writing. In chs. 1–9, there are a number of longer poems that are similar to the “instruction” form of some early Egyptian literature. Some relationship in form and content between Israelite and non-Israelite wisdom should not surprise us given the common concerns of wisdom in all cultures. Whether the instruction form was used in schools for the elite (as in Egypt) or in the home (as was probably the case in Israel), the content is wisdom for life as it was taught to young people by their elders. The instruction generally begins with an address (“my son”) coupled with an initial motivation, followed by a lesson and then a conclusion that may include the consequences of heeding or not heeding the lesson.

Another major form in Proverbs is the short saying, found mainly in 10:1–22:16 and 25:1–29:27. These sayings are frequently given in a parallel form, in which the second line makes a direct contrast with the first, or in which the second line carries forward the idea contained in the first. The contrasting parallel is typically used to compare wisdom with folly and righteousness with wickedness.

A third form is the numerical saying (6:16–19; 30:15, 16, 18, 19), which appears to promote the perception of order in the world in the face of complex issues and experiences of life. The numerical sequence also seems to provide a general framework for listing specific teachings and to add rhetorical power to the teachings.

Proverbs 2 provides an example of a sophisticated acrostic poem. The first eleven verses are governed by aleph, the first letter of the first half of the Hebrew alphabet, while vv. 12–22 are governed by lamed, the first letter of the second half of the Hebrew alphabet (2:1–22 note).

LITERARY FEATURES

The literary structure of the book of Proverbs reveals its overall function and message. The prologue (Prov. 1:1–7) makes clear that the overall purpose of the book of Proverbs is the gaining of wisdom. Prov. 1:8–9:18 sets before the reader two journeys, with two different destinations (see also Ps. 1 and the contrast of the way of the righteous with the way of the wicked). These two ways of living are personified as Wisdom and Folly. Will the reader embrace Woman Wisdom or Woman Folly? Since Woman Wisdom is a metaphor for God’s own wisdom, the choice is ultimately between the true, living God and idols. Once one makes the choice for Woman Wisdom, one can move on to Prov. 10:1–31:9, chapters which give specific instruction on how to live out a life of faith with Woman Wisdom. The book comes to a conclusion by setting forth a portrait of Woman Wisdom in all of her exquisite beauty (Prov. 31:10–31).

CHARACTERISTICS AND PRIMARY THEMES

The two primary themes of the book of Proverbs are wisdom and the fear of the Lord. In short, wisdom is the skill to survive and thrive by living in accordance with the order that God has established in his world. The fear of the Lord is living in accordance with the principles manifest in His Word and world because we stand in awe of Him and trust Him as our God. For more on these themes, see Introduction to the Wisdom Literature.

There are many other themes in the book of Proverbs, including how to use speech in a way that benefits and does not harm, how to handle one’s sexual drive, how to be industrious and enjoy the benefits of labor, how to avoid sloth and poverty, how to relate well to both God and neighbor, how to love the right woman, and how to think about life and death. While some of these themes are addressed in more extended poems, many of them are addressed in short proverbs scattered throughout the book. So, while there is always benefit in reading the chapters in Proverbs sequentially, there is also benefit in collecting proverbs on a given theme that are scattered throughout the book, making it possible to study all that the book of Proverbs has to say on a particular topic. This is especially helpful in regard to chapters 10–31. As an example, consider a brief look at one theme: beneficial words. First, beneficial words benefit others. “The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence” (10:11); well-spoken and timely words do no harm to others but enhance their quality of life. “A gentle tongue is a tree of life, but perverseness in it breaks the spirit” (15:4); well-spoken and timely words sustain the spirit of others in times of adversity. Second, beneficial words also benefit oneself. “From the fruit of his mouth a man is satisfied with good, and the work of a man’s hand comes back to him” (12:14); the words one speaks can bring one as much benefit as the work one does. These topical studies are beneficial to living skillfully, and are especially helpful when approached through the lens of the way of wisdom in chapters 1–9.

THEOLOGY OF PROVERBS

Because the book of Proverbs is often thought of as a practical manual for wise living, the work does not usually come to mind immediately when one thinks of where to turn in the OT for teaching about God. While the book is a practical manual, the practicality is rooted in rich biblical theology. The fact that God’s covenant name (Hb. YHWH) occurs eighty-seven times in the book of Proverbs leads us to perceive that here we find a rich repository for teaching about God and our relationship with Him.

At the heart of the book of Proverbs is the doctrine of God as Creator (3:19–20; 8:22–31; 20:12; 22:2). As Creator, God is in control of His creation (16:4, 9, 33; 19:21). While His holiness is not taught explicitly, the holiness of God is assumed as the foundation of the moral code contained in the book of Proverbs (3:7; 14:2; 16:6; 21:3). As a holy God, He is also just (11:1; 16:11; 29:26). The sovereign, holy, just Creator is knowable (2:5; 9:10), because He has chosen to reveal himself (2:6; see Job 28), and those who know Him find Him to be completely trustworthy (3:5; 16:20; 22:19; 28:5; 29:25). Far from being a distant God, the Lord is close enough to hear the prayers of those who trust Him (15:8, 29).

Above all, the theology of Proverbs is practical theology. God has established His covenant with His people, and the book of Proverbs offers instruction on how to live in this world in light of the covenant. It teaches us how to live as the people of God

PROVERBS IN THE LARGER STORY OF THE BIBLE

In the Hebrew Bible, the book of Proverbs is preceded by the Law (Genesis–Deuteronomy) and the Prophets (the Former Prophets: Joshua, Judges, Samuel, Kings; the Latter Prophets: Isaiah, Jeremiah, Ezekiel, the Twelve Minor Prophets). The Law sets forth the foundational principles of the covenant and the ideal life to be experienced by following the principles of the covenant. The Former Prophets show the failure of the covenant people to experience this ideal in history. The Latter Prophets provide divine interpretation of this failure in history. The book of Proverbs is in the third and final section of the Hebrew Bible, the Writings. The overall function of this section is to teach the covenant community how to live out the ideals set forth in the Law but not experienced in the Prophets. One implication of reading the book of Proverbs in this context is to realize that while it does not contain explicit teaching on redemptive history, its position within that history is presumed. Among other things, this means that the principles taught in the book of Proverbs are to be lived out not as legalistic rules but as a response to God’s redemptive work in the past on behalf of the community. For new covenant believers, this means that we strive to live out the principles in the book of Proverbs as our response to God’s grace to us in the redemptive work of Jesus Christ. James is sometimes called the New Testament version of Proverbs. How believers should read James is a good model for how believers should read Proverbs and the other Wisdom Literature books. See Introduction to James.

CHRIST IN PROVERBS

The New Testament understands Jesus Christ to be the culmination of the Old Testament wisdom tradition in a number of ways. First, Jesus is the consummate wise person. In Luke 2:52 we read that “Jesus increased in wisdom and in stature and in favor with God and man,” which is a clear allusion to Proverbs 3:4, which promises that the wise person “will find favor and good success in the sight of God and man.” Second, Jesus is the consummate wisdom teacher. Mark 1:22 tells us that people “were astonished at his teaching, and Mark 6:2 indicates that “many who heard him were astonished, saying, ‘where did this man get these things? What is the wisdom given to him?’” Third, and much more radically, according to the New Testament, Jesus Christ is the incarnation of God’s wisdom (1 Cor. 1:24, 30; Col. 2:2, 3). The call of Prov. 1–9 to embrace wisdom is thus ultimately a call to embrace Jesus Christ. Meanwhile, the specific instructions on how to live out our life with wisdom in Prov. 10–31 are our instructions on how to live out our life of faith in Jesus Christ. Because we have embraced Christ and are in Christ, we possess the mind of Christ, and the Holy Spirit empowers us to become increasingly wise (1 Cor. 1:30; 2:16). The book of Proverbs must be read not as a series of legalistic principles but as a revelation of the grace of God in Christ and our response to that grace.

HISTORY OF INTERPRETATION

Though not traditionally emphasized as a significant source of Reformed doctrine, the book of Proverbs does have a certain pride of place in the Reformed tradition, especially that of the English Reformation. Matthew Poole (1624–1679), Matthew Henry (1662–1714), and Charles Bridges (1794–1869), for example, extolled the book of Proverbs as a practical guide to godly living and wrote commentaries on the book that are still in use today. Jonathan Edwards (1703–1758) not only used the book of Proverbs in his own meditation and self-examination, but he also preached from it extensively.

OUTLINE OF PROVERBS

I. PROLOGUE: THE BEGINNING OF WISDOM (1:1–7)

II. THE CALL TO WISDOM (1:8–9:18)

A. The Choice of Two Ways (1:8–19)

B. Wisdom’s Rebuke (1:20–33)

C. Wisdom Will Keep You Safe (2:1–22)

D. Wisdom and Relating To God (3:1–12)

E. Wisdom and Her Benefits (3:13–20)

F. Wisdom and Relating to Neighbor (3:21–35)

G. Wisdom from a Grandfather (4:1–9)

H. Wisdom and the Two Ways (4:10–19)

I. Wisdom and the Right Way (4:20–27)

J. Wisdom’s Blessings (8:1–36)

K. The Choice of Two Ways (9:1–18)

III. THE LIFE OF WISDOM (10:1–31:9)

A. Proverbs of Solomon (10:1–22:16)

B. Instructions of the Wise (22:17–24:22)

C. More Sayings of the Wise (24:23–34)

D. More Proverbs of Solomon, Copied by Hezekiah’s Men (25:1–29:27)

E. The Words of Agur (30:1–33)

F. The Words of King Lemuel (31:1–9)

IV. THE EPILOGUE: THE BEAUTY OF WISDOM (31:10–31)

THE BEGINNING OF KNOWLEDGE

1  The proverbs of Solomon, son of David, king of Israel:

[2] To know wisdom and instruction,

to understand words of insight,

[3] to receive instruction in wise dealing,

in righteousness, justice, and equity;

[4] to give prudence to the simple,

knowledge and discretion to the youth—

[5] Let the wise hear and increase in learning,

and the one who understands obtain guidance,

[6] to understand a proverb and a saying,

the words of the wise and their riddles.

[7] The fear of the LORD is the beginning of knowledge;

fools despise wisdom and instruction.

THE ENTICEMENT OF SINNERS

[8] Hear, my son, your father’s instruction,

and forsake not your mother’s teaching,

[9] for they are a graceful garland for your head

and pendants for your neck.

[10] My son, if sinners entice you,

do not consent.

11 If they say, “Come with us, let us lie in wait for blood;

let us ambush the innocent without reason;

[12] like Sheol let us swallow them alive,

and whole, like those who go down to the pit;

[13] we shall find all precious goods,

we shall fill our houses with plunder;

14 throw in your lot among us;

we will all have one purse”—

[15] my son, do not walk in the way with them;

hold back your foot from their paths,

[16] for their feet run to evil,

and they make haste to shed blood.

[17] For in vain is a net spread

in the sight of any bird,

[18] but these men lie in wait for their own blood;

they set an ambush for their own lives.

[19] Such are the ways of everyone who is greedy for unjust gain;

it takes away the life of its possessors.

THE CALL OF WISDOM

[20] Wisdom cries aloud in the street,

in the markets she raises her voice;

[21] at the head of the noisy streets she cries out;

at the entrance of the city gates she speaks:

[22] “How long, O simple ones, will you love being simple?

How long will scoffers delight in their scoffing

and fools hate knowledge?

[23] If you turn at my reproof, [1]

behold, I will pour out my spirit to you;

I will make my words known to you.

[24] Because I have called and you refused to listen,

have stretched out my hand and no one has heeded,

[25] because you have ignored all my counsel

and would have none of my reproof,

[26] I also will laugh at your calamity;

I will mock when terror strikes you,

[27] when terror strikes you like a storm

and your calamity comes like a whirlwind,

when distress and anguish come upon you.

[28] Then they will call upon me, but I will not answer;

they will seek me diligently but will not find me.

[29] Because they hated knowledge

and did not choose the fear of the LORD,

30 would have none of my counsel

and despised all my reproof,

[31] therefore they shall eat the fruit of their way,

and have their fill of their own devices.

[32] For the simple are killed by their turning away,

and the complacency of fools destroys them;

[33] but whoever listens to me will dwell secure

and will be at ease, without dread of disaster.”

THE VALUE OF WISDOM

2  My son, if you receive my words

and treasure up my commandments with you,

[2] making your ear attentive to wisdom

and inclining your heart to understanding;

[3] yes, if you call out for insight

and raise your voice for understanding,

[4] if you seek it like silver

and search for it as for hidden treasures,

[5] then you will understand the fear of the LORD

and find the knowledge of God.

[6] For the LORD gives wisdom;

from his mouth come knowledge and understanding;

[7] he stores up sound wisdom for the upright;

he is a shield to those who walk in integrity,

[8] guarding the paths of justice

and watching over the way of his saints.

[9] Then you will understand righteousness and justice

and equity, every good path;

10 for wisdom will come into your heart,

and knowledge will be pleasant to your soul;

[11] discretion will watch over you,

understanding will guard you,

[12] delivering you from the way of evil,

from men of perverted speech,

[13] who forsake the paths of uprightness

to walk in the ways of darkness,

14 who rejoice in doing evil

and delight in the perverseness of evil,

15 men whose paths are crooked,

and who are devious in their ways.

[16] So you will be delivered from the forbidden [1] woman,

from the adulteress [2] with her smooth words,

[17] who forsakes the companion of her youth

and forgets the covenant of her God;

[18] for her house sinks down to death,

and her paths to the departed; [1]

[19] none who go to her come back,

nor do they regain the paths of life.

[20] So you will walk in the way of the good

and keep to the paths of the righteous.

[21] For the upright will inhabit the land,

and those with integrity will remain in it,

22 but the wicked will be cut off from the land,

and the treacherous will be rooted out of it.

TRUST IN THE LORD WITH ALL YOUR HEART

3  My son, do not forget my teaching,

but let your heart keep my commandments,

[2] for length of days and years of life

and peace they will add to you.

[3] Let not steadfast love and faithfulness forsake you;

bind them around your neck;

write them on the tablet of your heart.

[4] So you will find favor and good success [2]

in the sight of God and man.

[5] Trust in the LORD with all your heart,

and do not lean on your own understanding.

[6] In all your ways acknowledge him,

and he will make straight your paths.

[7] Be not wise in your own eyes;

fear the LORD, and turn away from evil.

[8] It will be healing to your flesh [1]

and refreshment [2] to your bones.

[9] Honor the LORD with your wealth

and with the firstfruits of all your produce;

[10] then your barns will be filled with plenty,

and your vats will be bursting with wine.

[11] My son, do not despise the LORD’s discipline

or be weary of his reproof,

[12] for the LORD reproves him whom he loves,

as a father the son in whom he delights.

BLESSED IS THE ONE WHO FINDS WISDOM

[13] Blessed is the one who finds wisdom,

and the one who gets understanding,

[14] for the gain from her is better than gain from silver

and her profit better than gold.

[15] She is more precious than jewels,

and nothing you desire can compare with her.

[16] Long life is in her right hand;

in her left hand are riches and honor.

[17] Her ways are ways of pleasantness,

and all her paths are peace.

[18] She is a tree of life to those who lay hold of her;

those who hold her fast are called blessed.

[19] The LORD by wisdom founded the earth;

by understanding he established the heavens;

[20] by his knowledge the deeps broke open,

and the clouds drop down the dew.

[21] My son, do not lose sight of these—

keep sound wisdom and discretion,

[22] and they will be life for your soul

and adornment for your neck.

[23] Then you will walk on your way securely,

and your foot will not stumble.

[24] If you lie down, you will not be afraid;

when you lie down, your sleep will be sweet.

[25] Do not be afraid of sudden terror

or of the ruin [1] of the wicked, when it comes,

[26] for the LORD will be your confidence

and will keep your foot from being caught.

[27] Do not withhold good from those to whom it is due, [2]

when it is in your power to do it.

28 Do not say to your neighbor, “Go, and come again,

tomorrow I will give it”—when you have it with you.

29 Do not plan evil against your neighbor,

who dwells trustingly beside you.

30 Do not contend with a man for no reason,

when he has done you no harm.

31 Do not envy a man of violence

and do not choose any of his ways,

[32] for the devious person is an abomination to the LORD,

but the upright are in his confidence.

[33] The LORD’s curse is on the house of the wicked,

but he blesses the dwelling of the righteous.

[34] Toward the scorners he is scornful,

but to the humble he gives favor. [3]

35 The wise will inherit honor,

but fools get [4] disgrace.

A FATHER’S WISE INSTRUCTION

4  Hear, O sons, a father’s instruction,

and be attentive, that you may gain [5] insight,

[2] for I give you good precepts;

do not forsake my teaching.

[3] When I was a son with my father,

tender, the only one in the sight of my mother,

[4] he taught me and said to me,

“Let your heart hold fast my words;

keep my commandments, and live.

5 Get wisdom; get insight;

do not forget, and do not turn away from the words of my mouth.

[6] Do not forsake her, and she will keep you;

love her, and she will guard you.

[7] The beginning of wisdom is this: Get wisdom,

and whatever you get, get insight.

[8] Prize her highly, and she will exalt you;

she will honor you if you embrace her.

9 She will place on your head a graceful garland;

she will bestow on you a beautiful crown.”

[10] Hear, my son, and accept my words,

that the years of your life may be many.

[11] I have taught you the way of wisdom;

I have led you in the paths of uprightness.

[12] When you walk, your step will not be hampered,

and if you run, you will not stumble.

[13] Keep hold of instruction; do not let go;

guard her, for she is your life.

[14] Do not enter the path of the wicked,

and do not walk in the way of the evil.

15 Avoid it; do not go on it;

turn away from it and pass on.

[16] For they cannot sleep unless they have done wrong;

they are robbed of sleep unless they have made someone stumble.

[17] For they eat the bread of wickedness

and drink the wine of violence.

[18] But the path of the righteous is like the light of dawn,

which shines brighter and brighter until full day.

[19] The way of the wicked is like deep darkness;

they do not know over what they stumble.

[20] My son, be attentive to my words;

incline your ear to my sayings.

[21] Let them not escape from your sight;

keep them within your heart.

[22] For they are life to those who find them,

and healing to all their [1] flesh.

[23] Keep your heart with all vigilance,

for from it flow the springs of life.

[24] Put away from you crooked speech,

and put devious talk far from you.

[25] Let your eyes look directly forward,

and your gaze be straight before you.

[26] Ponder [2] the path of your feet;

then all your ways will be sure.

[27] Do not swerve to the right or to the left;

turn your foot away from evil.

WARNING AGAINST ADULTERY

5  My son, be attentive to my wisdom;

incline your ear to my understanding,

[2] that you may keep discretion,

and your lips may guard knowledge.

[3] For the lips of a forbidden [3] woman drip honey,

and her speech [4] is smoother than oil,

[4] but in the end she is bitter as wormwood,

sharp as a two-edged sword.

[5] Her feet go down to death;

her steps follow the path to [5] Sheol;

[6] she does not ponder the path of life;

her ways wander, and she does not know it.

[7] And now, O sons, listen to me,

and do not depart from the words of my mouth.

[8] Keep your way far from her,

and do not go near the door of her house,

[9] lest you give your honor to others

and your years to the merciless,

[10] lest strangers take their fill of your strength,

and your labors go to the house of a foreigner,

[11] and at the end of your life you groan,

when your flesh and body are consumed,

[12] and you say, “How I hated discipline,

and my heart despised reproof!

[13] I did not listen to the voice of my teachers

or incline my ear to my instructors.

[14] I am at the brink of utter ruin

in the assembled congregation.”

[15] Drink water from your own cistern,

flowing water from your own well.

[16] Should your springs be scattered abroad,

streams of water in the streets?

17 Let them be for yourself alone,

and not for strangers with you.

[18] Let your fountain be blessed,

and rejoice in the wife of your youth,

[19] a lovely deer, a graceful doe.

Let her breasts fill you at all times with delight;

be intoxicated [1] always in her love.

20 Why should you be intoxicated, my son, with a forbidden woman

and embrace the bosom of an adulteress? [2]

[21] For a man’s ways are before the eyes of the LORD,

and he ponders [3] all his paths.

[22] The iniquities of the wicked ensnare him,

and he is held fast in the cords of his sin.

[23] He dies for lack of discipline,

and because of his great folly he is led astray.

PRACTICAL WARNINGS

6  My son, if you have put up security for your neighbor,

have given your pledge for a stranger,

[2] if you are snared in the words of your mouth,

caught in the words of your mouth,

[3] then do this, my son, and save yourself,

for you have come into the hand of your neighbor:

go, hasten, [1] and plead urgently with your neighbor.

[4] Give your eyes no sleep

and your eyelids no slumber;

[5] save yourself like a gazelle from the hand of the hunter, [2]

like a bird from the hand of the fowler.

[6] Go to the ant, O sluggard;

consider her ways, and be wise.

7 Without having any chief,

officer, or ruler,

8 she prepares her bread in summer

and gathers her food in harvest.

9 How long will you lie there, O sluggard?

When will you arise from your sleep?

[10] A little sleep, a little slumber,

a little folding of the hands to rest,

[11] and poverty will come upon you like a robber,

and want like an armed man.

[12] A worthless person, a wicked man,

goes about with crooked speech,

[13] winks with his eyes, signals [3] with his feet,

points with his finger,

14 with perverted heart devises evil,

continually sowing discord;

[15] therefore calamity will come upon him suddenly;

in a moment he will be broken beyond healing.

[16] There are six things that the LORD hates,

seven that are an abomination to him:

17 haughty eyes, a lying tongue,

and hands that shed innocent blood,

18 a heart that devises wicked plans,

feet that make haste to run to evil,

19 a false witness who breathes out lies,

and one who sows discord among brothers.

WARNINGS AGAINST ADULTERY

[20] My son, keep your father’s commandment,

and forsake not your mother’s teaching.

[21] Bind them on your heart always;

tie them around your neck.

[22] When you walk, they [1] will lead you;

when you lie down, they will watch over you;

and when you awake, they will talk with you.

[23] For the commandment is a lamp and the teaching a light,

and the reproofs of discipline are the way of life,

[24] to preserve you from the evil woman, [2]

from the smooth tongue of the adulteress. [3]

[25] Do not desire her beauty in your heart,

and do not let her capture you with her eyelashes;

[26] for the price of a prostitute is only a loaf of bread, [4]

but a married woman [5] hunts down a precious life.

27 Can a man carry fire next to his chest

and his clothes not be burned?

28 Or can one walk on hot coals

and his feet not be scorched?

[29] So is he who goes in to his neighbor’s wife;

none who touches her will go unpunished.

[30] People do not despise a thief if he steals

to satisfy his appetite when he is hungry,

31 but if he is caught, he will pay sevenfold;

he will give all the goods of his house.

32 He who commits adultery lacks sense;

he who does it destroys himself.

33 He will get wounds and dishonor,

and his disgrace will not be wiped away.

[34] For jealousy makes a man furious,

and he will not spare when he takes revenge.

[35] He will accept no compensation;

he will refuse though you multiply gifts.

WARNING AGAINST THE ADULTERESS

7  My son, keep my words

and treasure up my commandments with you;

[2] keep my commandments and live;

keep my teaching as the apple of your eye;

[3] bind them on your fingers;

write them on the tablet of your heart.

[4] Say to wisdom, “You are my sister,”

and call insight your intimate friend,

5 to keep you from the forbidden [1] woman,

from the adulteress [2] with her smooth words.

[6] For at the window of my house

I have looked out through my lattice,

[7] and I have seen among the simple,

I have perceived among the youths,

a young man lacking sense,

8 passing along the street near her corner,

taking the road to her house

[9] in the twilight, in the evening,

at the time of night and darkness.

[10] And behold, the woman meets him,

dressed as a prostitute, wily of heart. [3]

11 She is loud and wayward;

her feet do not stay at home;

[12] now in the street, now in the market,

and at every corner she lies in wait.

13 She seizes him and kisses him,

and with bold face she says to him,

[14] “I had to offer sacrifices, [1]

and today I have paid my vows;

[15] so now I have come out to meet you,

to seek you eagerly, and I have found you.

16 I have spread my couch with coverings,

colored linens from Egyptian linen;

[17] I have perfumed my bed with myrrh,

aloes, and cinnamon.

[18] Come, let us take our fill of love till morning;

let us delight ourselves with love.

[19] For my husband is not at home;

he has gone on a long journey;

[20] he took a bag of money with him;

at full moon he will come home.”

[21] With much seductive speech she persuades him;

with her smooth talk she compels him.

[22] All at once he follows her,

as an ox goes to the slaughter,

or as a stag is caught fast [2]

[23] till an arrow pierces its liver;

as a bird rushes into a snare;

he does not know that it will cost him his life.

[24] And now, O sons, listen to me,

and be attentive to the words of my mouth.

[25] Let not your heart turn aside to her ways;

do not stray into her paths,

[26] for many a victim has she laid low,

and all her slain are a mighty throng.

[27] Her house is the way to Sheol,

going down to the chambers of death.

THE BLESSINGS OF WISDOM

8  Does not wisdom call?

Does not understanding raise her voice?

2 On the heights beside the way,

at the crossroads she takes her stand;

3 beside the gates in front of the town,

at the entrance of the portals she cries aloud:

[4] “To you, O men, I call,

and my cry is to the children of man.

[5] O simple ones, learn prudence;

O fools, learn sense.

[6] Hear, for I will speak noble things,

and from my lips will come what is right,

[7] for my mouth will utter truth;

wickedness is an abomination to my lips.

[8] All the words of my mouth are righteous;

there is nothing twisted or crooked in them.

[9] They are all straight to him who understands,

and right to those who find knowledge.

[10] Take my instruction instead of silver,

and knowledge rather than choice gold,

[11] for wisdom is better than jewels,

and all that you may desire cannot compare with her.

[12] “I, wisdom, dwell with prudence,

and I find knowledge and discretion.

[13] The fear of the LORD is hatred of evil.

Pride and arrogance and the way of evil

and perverted speech I hate.

[14] I have counsel and sound wisdom;

I have insight; I have strength.

[15] By me kings reign,

and rulers decree what is just;

[16] by me princes rule,

and nobles, all who govern justly. [1]

[17] I love those who love me,

and those who seek me diligently find me.

[18] Riches and honor are with me,

enduring wealth and righteousness.

[19] My fruit is better than gold, even fine gold,

and my yield than choice silver.

20 I walk in the way of righteousness,

in the paths of justice,

21 granting an inheritance to those who love me,

and filling their treasuries.

[22] “The LORD possessed [2] me at the beginning of his work, [3]

the first of his acts of old.

[23] Ages ago I was set up,

at the first, before the beginning of the earth.

[24] When there were no depths I was brought forth,

when there were no springs abounding with water.

25 Before the mountains had been shaped,

before the hills, I was brought forth,

26 before he had made the earth with its fields,

or the first of the dust of the world.

[27] When he established the heavens, I was there;

when he drew a circle on the face of the deep,

[28] when he made firm the skies above,

when he established [4] the fountains of the deep,

[29] when he assigned to the sea its limit,

so that the waters might not transgress his command,

when he marked out the foundations of the earth,

[30] then I was beside him, like a master workman,

and I was daily his [1] delight,

rejoicing before him always,

[31] rejoicing in his inhabited world

and delighting in the children of man.

[32] “And now, O sons, listen to me:

blessed are those who keep my ways.

33 Hear instruction and be wise,

and do not neglect it.

[34] Blessed is the one who listens to me,

watching daily at my gates,

waiting beside my doors.

[35] For whoever finds me finds life

and obtains favor from the LORD,

[36] but he who fails to find me injures himself;

all who hate me love death.”

THE WAY OF WISDOM

9  Wisdom has built her house;

she has hewn her seven pillars.

[2] She has slaughtered her beasts; she has mixed her wine;

she has also set her table.

[3] She has sent out her young women to call

from the highest places in the town,

[4] “Whoever is simple, let him turn in here!”

To him who lacks sense she says,

[5] “Come, eat of my bread

and drink of the wine I have mixed.

[6] Leave your simple ways, [2] and live,

and walk in the way of insight.”

[7] Whoever corrects a scoffer gets himself abuse,

and he who reproves a wicked man incurs injury.

[8] Do not reprove a scoffer, or he will hate you;

reprove a wise man, and he will love you.

[9] Give instruction [1] to a wise man, and he will be still wiser;

teach a righteous man, and he will increase in learning.

[10] The fear of the LORD is the beginning of wisdom,

and the knowledge of the Holy One is insight.

[11] For by me your days will be multiplied,

and years will be added to your life.

[12] If you are wise, you are wise for yourself;

if you scoff, you alone will bear it.

THE WAY OF FOLLY

[13] The woman Folly is loud;

she is seductive [2] and knows nothing.

[14] She sits at the door of her house;

she takes a seat on the highest places of the town,

[15] calling to those who pass by,

who are going straight on their way,

[16] “Whoever is simple, let him turn in here!”

And to him who lacks sense she says,

[17] “Stolen water is sweet,

and bread eaten in secret is pleasant.”

[18] But he does not know that the dead [3] are there,

that her guests are in the depths of Sheol.

THE PROVERBS OF SOLOMON

10  The proverbs of Solomon.

A wise son makes a glad father,

but a foolish son is a sorrow to his mother.

[2] Treasures gained by wickedness do not profit,

but righteousness delivers from death.

[3] The LORD does not let the righteous go hungry,

but he thwarts the craving of the wicked.

[4] A slack hand causes poverty,

but the hand of the diligent makes rich.

[5] He who gathers in summer is a prudent son,

but he who sleeps in harvest is a son who brings shame.

[6] Blessings are on the head of the righteous,

but the mouth of the wicked conceals violence.

[7] The memory of the righteous is a blessing,

but the name of the wicked will rot.

[8] The wise of heart will receive commandments,

but a babbling fool will come to ruin.

[9] Whoever walks in integrity walks securely,

but he who makes his ways crooked will be found out.

[10] Whoever winks the eye causes trouble,

and a babbling fool will come to ruin.

[11] The mouth of the righteous is a fountain of life,

but the mouth of the wicked conceals violence.

[12] Hatred stirs up strife,

but love covers all offenses.

[13] On the lips of him who has understanding, wisdom is found,

but a rod is for the back of him who lacks sense.

[14] The wise lay up knowledge,

but the mouth of a fool brings ruin near.

[15] A rich man’s wealth is his strong city;

the poverty of the poor is their ruin.

[16] The wage of the righteous leads to life,

the gain of the wicked to sin.

17 Whoever heeds instruction is on the path to life,

but he who rejects reproof leads others astray.

[18] The one who conceals hatred has lying lips,

and whoever utters slander is a fool.

19 When words are many, transgression is not lacking,

but whoever restrains his lips is prudent.

[20] The tongue of the righteous is choice silver;

the heart of the wicked is of little worth.

[21] The lips of the righteous feed many,

but fools die for lack of sense.

[22] The blessing of the LORD makes rich,

and he adds no sorrow with it. [1]

23 Doing wrong is like a joke to a fool,

but wisdom is pleasure to a man of understanding.

[24] What the wicked dreads will come upon him,

but the desire of the righteous will be granted.

25 When the tempest passes, the wicked is no more,

but the righteous is established forever.

[26] Like vinegar to the teeth and smoke to the eyes,

so is the sluggard to those who send him.

[27] The fear of the LORD prolongs life,

but the years of the wicked will be short.

28 The hope of the righteous brings joy,

but the expectation of the wicked will perish.

[29] The way of the LORD is a stronghold to the blameless,

but destruction to evildoers.

[30] The righteous will never be removed,

but the wicked will not dwell in the land.

[31] The mouth of the righteous brings forth wisdom,

but the perverse tongue will be cut off.

[32] The lips of the righteous know what is acceptable,

but the mouth of the wicked, what is perverse.

11  A false balance is an abomination to the LORD,

but a just weight is his delight.

[2] When pride comes, then comes disgrace,

but with the humble is wisdom.

[3] The integrity of the upright guides them,

but the crookedness of the treacherous destroys them.

[4] Riches do not profit in the day of wrath,

but righteousness delivers from death.

[5] The righteousness of the blameless keeps his way straight,

but the wicked falls by his own wickedness.

[6] The righteousness of the upright delivers them,

but the treacherous are taken captive by their lust.

7 When the wicked dies, his hope will perish,

and the expectation of wealth [1] perishes too.

[8] The righteous is delivered from trouble,

and the wicked walks into it instead.

[9] With his mouth the godless man would destroy his neighbor,

but by knowledge the righteous are delivered.

[10] When it goes well with the righteous, the city rejoices,

and when the wicked perish there are shouts of gladness.

[11] By the blessing of the upright a city is exalted,

but by the mouth of the wicked it is overthrown.

[12] Whoever belittles his neighbor lacks sense,

but a man of understanding remains silent.

[13] Whoever goes about slandering reveals secrets,

but he who is trustworthy in spirit keeps a thing covered.

[14] Where there is no guidance, a people falls,

but in an abundance of counselors there is safety.

[15] Whoever puts up security for a stranger will surely suffer harm,

but he who hates striking hands in pledge is secure.

[16] A gracious woman gets honor,

and violent men get riches.

[17] A man who is kind benefits himself,

but a cruel man hurts himself.

[18] The wicked earns deceptive wages,

but one who sows righteousness gets a sure reward.

[19] Whoever is steadfast in righteousness will live,

but he who pursues evil will die.

20 Those of crooked heart are an abomination to the LORD,

but those of blameless ways are his delight.

[21] Be assured, an evil person will not go unpunished,

but the offspring of the righteous will be delivered.

22 Like a gold ring in a pig’s snout

is a beautiful woman without discretion.

[23] The desire of the righteous ends only in good;

the expectation of the wicked in wrath.

[24] One gives freely, yet grows all the richer;

another withholds what he should give, and only suffers want.

25 Whoever brings blessing will be enriched,

and one who waters will himself be watered.

[26] The people curse him who holds back grain,

but a blessing is on the head of him who sells it.

[27] Whoever diligently seeks good seeks favor, [1]

but evil comes to him who searches for it.

[28] Whoever trusts in his riches will fall,

but the righteous will flourish like a green leaf.

[29] Whoever troubles his own household will inherit the wind,

and the fool will be servant to the wise of heart.

[30] The fruit of the righteous is a tree of life,

and whoever captures souls is wise.

[31] If the righteous is repaid on earth,

how much more the wicked and the sinner!

12  Whoever loves discipline loves knowledge,

but he who hates reproof is stupid.

[2] A good man obtains favor from the LORD,

but a man of evil devices he condemns.

3 No one is established by wickedness,

but the root of the righteous will never be moved.

[4] An excellent wife is the crown of her husband,

but she who brings shame is like rottenness in his bones.

[5] The thoughts of the righteous are just;

the counsels of the wicked are deceitful.

[6] The words of the wicked lie in wait for blood,

but the mouth of the upright delivers them.

[7] The wicked are overthrown and are no more,

but the house of the righteous will stand.

[8] A man is commended according to his good sense,

but one of twisted mind is despised.

[9] Better to be lowly and have a servant

than to play the great man and lack bread.

[10] Whoever is righteous has regard for the life of his beast,

but the mercy of the wicked is cruel.

[11] Whoever works his land will have plenty of bread,

but he who follows worthless pursuits lacks sense.

[12] Whoever is wicked covets the spoil of evildoers,

but the root of the righteous bears fruit.

[13] An evil man is ensnared by the transgression of his lips,

but the righteous escapes from trouble.

[14] From the fruit of his mouth a man is satisfied with good,

and the work of a man’s hand comes back to him.

[15] The way of a fool is right in his own eyes,

but a wise man listens to advice.

[16] The vexation of a fool is known at once,

but the prudent ignores an insult.

[17] Whoever speaks [1] the truth gives honest evidence,

but a false witness utters deceit.

[18] There is one whose rash words are like sword thrusts,

but the tongue of the wise brings healing.

[19] Truthful lips endure forever,

but a lying tongue is but for a moment.

[20] Deceit is in the heart of those who devise evil,

but those who plan peace have joy.

[21] No ill befalls the righteous,

but the wicked are filled with trouble.

[22] Lying lips are an abomination to the LORD,

but those who act faithfully are his delight.

[23] A prudent man conceals knowledge,

but the heart of fools proclaims folly.

24 The hand of the diligent will rule,

while the slothful will be put to forced labor.

[25] Anxiety in a man’s heart weighs him down,

but a good word makes him glad.

26 One who is righteous is a guide to his neighbor, [1]

but the way of the wicked leads them astray.

[27] Whoever is slothful will not roast his game,

but the diligent man will get precious wealth. [2]

[28] In the path of righteousness is life,

and in its pathway there is no death.

13  A wise son hears his father’s instruction,

but a scoffer does not listen to rebuke.

[2] From the fruit of his mouth a man eats what is good,

but the desire of the treacherous is for violence.

[3] Whoever guards his mouth preserves his life;

he who opens wide his lips comes to ruin.

[4] The soul of the sluggard craves and gets nothing,

while the soul of the diligent is richly supplied.

[5] The righteous hates falsehood,

but the wicked brings shame [3] and disgrace.

[6] Righteousness guards him whose way is blameless,

but sin overthrows the wicked.

[7] One pretends to be rich, yet has nothing;

another pretends to be poor, yet has great wealth.

[8] The ransom of a man’s life is his wealth,

but a poor man hears no threat.

[9] The light of the righteous rejoices,

but the lamp of the wicked will be put out.

10 By insolence comes nothing but strife,

but with those who take advice is wisdom.

[11] Wealth gained hastily [1] will dwindle,

but whoever gathers little by little will increase it.

[12] Hope deferred makes the heart sick,

but a desire fulfilled is a tree of life.

[13] Whoever despises the word brings destruction on himself,

but he who reveres the commandment will be rewarded.

14 The teaching of the wise is a fountain of life,

that one may turn away from the snares of death.

[15] Good sense wins favor,

but the way of the treacherous is their ruin. [2]

[16] In everything the prudent acts with knowledge,

but a fool flaunts his folly.

[17] A wicked messenger falls into trouble,

but a faithful envoy brings healing.

18 Poverty and disgrace come to him who ignores instruction,

but whoever heeds reproof is honored.

[19] A desire fulfilled is sweet to the soul,

but to turn away from evil is an abomination to fools.

[20] Whoever walks with the wise becomes wise,

but the companion of fools will suffer harm.

[21] Disaster [3] pursues sinners,

but the righteous are rewarded with good.

[22] A good man leaves an inheritance to his children’s children,

but the sinner’s wealth is laid up for the righteous.

[23] The fallow ground of the poor would yield much food,

but it is swept away through injustice.

[24] Whoever spares the rod hates his son,

but he who loves him is diligent to discipline him. [4]

[25] The righteous has enough to satisfy his appetite,

but the belly of the wicked suffers want.

14  The wisest of women builds her house,

but folly with her own hands tears it down.

[2] Whoever walks in uprightness fears the LORD,

but he who is devious in his ways despises him.

[3] By the mouth of a fool comes a rod for his back, [1]

but the lips of the wise will preserve them.

[4] Where there are no oxen, the manger is clean,

but abundant crops come by the strength of the ox.

[5] A faithful witness does not lie,

but a false witness breathes out lies.

[6] A scoffer seeks wisdom in vain,

but knowledge is easy for a man of understanding.

7 Leave the presence of a fool,

for there you do not meet words of knowledge.

[8] The wisdom of the prudent is to discern his way,

but the folly of fools is deceiving.

[9] Fools mock at the guilt offering,

but the upright enjoy acceptance. [2]

[10] The heart knows its own bitterness,

and no stranger shares its joy.

11 The house of the wicked will be destroyed,

but the tent of the upright will flourish.

[12] There is a way that seems right to a man,

but its end is the way to death. [3]

[13] Even in laughter the heart may ache,

and the end of joy may be grief.

[14] The backslider in heart will be filled with the fruit of his ways,

and a good man will be filled with the fruit of his ways.

[15] The simple believes everything,

but the prudent gives thought to his steps.

16 One who is wise is cautious [4] and turns away from evil,

but a fool is reckless and careless.

[17] A man of quick temper acts foolishly,

and a man of evil devices is hated.

[18] The simple inherit folly,

but the prudent are crowned with knowledge.

[19] The evil bow down before the good,

the wicked at the gates of the righteous.

[20] The poor is disliked even by his neighbor,

but the rich has many friends.

[21] Whoever despises his neighbor is a sinner,

but blessed is he who is generous to the poor.

[22] Do they not go astray who devise evil?

Those who devise good meet [1] steadfast love and faithfulness.

[23] In all toil there is profit,

but mere talk tends only to poverty.

[24] The crown of the wise is their wealth,

but the folly of fools brings folly.

[25] A truthful witness saves lives,

but one who breathes out lies is deceitful.

[26] In the fear of the LORD one has strong confidence,

and his children will have a refuge.

[27] The fear of the LORD is a fountain of life,

that one may turn away from the snares of death.

28 In a multitude of people is the glory of a king,

but without people a prince is ruined.

[29] Whoever is slow to anger has great understanding,

but he who has a hasty temper exalts folly.

[30] A tranquil [2] heart gives life to the flesh,

but envy [3] makes the bones rot.

31 Whoever oppresses a poor man insults his Maker,

but he who is generous to the needy honors him.

[32] The wicked is overthrown through his evildoing,

but the righteous finds refuge in his death.

[33] Wisdom rests in the heart of a man of understanding,

but it makes itself known even in the midst of fools. [4]

[34] Righteousness exalts a nation,

but sin is a reproach to any people.

[35] A servant who deals wisely has the king’s favor,

but his wrath falls on one who acts shamefully.

15  A soft answer turns away wrath,

but a harsh word stirs up anger.

[2] The tongue of the wise commends knowledge,

but the mouths of fools pour out folly.

[3] The eyes of the LORD are in every place,

keeping watch on the evil and the good.

[4] A gentle [1] tongue is a tree of life,

but perverseness in it breaks the spirit.

[5] A fool despises his father’s instruction,

but whoever heeds reproof is prudent.

[6] In the house of the righteous there is much treasure,

but trouble befalls the income of the wicked.

THE OMNISCIENCE OF GOD

The word omniscience means “to have all (omni) knowledge (science).” It is a term that is properly applied to God alone. Only a being that is infinite and eternal is capable of knowing everything. The knowledge of a finite creature is always limited by a finite being.

God, being infinite, is able to be aware of all things, to understand all things, and to comprehend all things. He never learns anything or acquires new knowledge. The future as well as the past and present are completely known by Him. He is surprised by nothing.

Because God’s knowledge far exceeds our knowledge (it is of a higher sort), some Christians believe that His thinking differs radically in kind from ours. For example, it has become commonplace for Christians to assert that God operates with a different form of logic than ours. This concept is convenient when we run into snags in our theology. If we find ourselves affirming both poles of a contradiction, we can alleviate our tension by appealing to God’s different order of logic. We can say with ease, “This may all be contradictory to us, but it isn’t in the mind of God.”

This kind of reasoning is fatal to Christianity. Why? If God in fact has a different order of logic whereby what is contradictory to us is logical to Him, then we have no reason to trust a single word of the Bible. Whatever the Bible says to us could then mean its exact opposite to God. In God’s mind good and evil may not be opposites, and the Antichrist might really be Christ.

God’s superior knowledge allows Him to be able to resolve mysteries that baffle us. But that points to a difference of degree in God’s knowledge, not a difference in the kind of logic He uses. Because God is rational, even He cannot reconcile contradictions.

God’s omniscience also grows out of His omnipotence. God is not all-knowing simply because He has applied His superior intellect to a sober study of the universe and all its contents. Rather, God knows all because He created all and He has willed all. As sovereign Ruler over the universe, God controls the universe. Though some theologians have tried to separate the two, it is impossible for God to know all without controlling all, and it is impossible for Him to control all without knowing all. Like all attributes of God, they are codependent, two necessary parts of the whole.

God’s omniscience, like His omnipotence and omnipresence, also relates to time. God’s knowledge is absolute in the sense that He is forever aware of all things. God’s intellect is different from ours in that He does not have to “access” information, like a computer might retrieve a file. All knowledge is always directly before God.

God’s knowledge of all things is a two-edged sword. For the believer the idea offers security—that God is in control, that He understands. God is not puzzled by those problems that puzzle us. For the unbeliever, however, the doctrine highlights the fact that people cannot hide from God. Their sins are exposed. Like Adam, they seek to hide. However, there is no corner of the universe that God’s gaze, either in love or wrath, fails to reach.

The omniscience of God is also a crucial part of God’s promise to bring about justice in the world. For a judge to render a perfectly just verdict he must first know all the facts. No evidence is hidden from the scrutiny of God. All mitigating circumstances are known to Him.

[7] The lips of the wise spread knowledge;

not so the hearts of fools. [1]

[8] The sacrifice of the wicked is an abomination to the LORD,

but the prayer of the upright is acceptable to him.

9 The way of the wicked is an abomination to the LORD,

but he loves him who pursues righteousness.

[10] There is severe discipline for him who forsakes the way;

whoever hates reproof will die.

[11] Sheol and Abaddon lie open before the LORD;

how much more the hearts of the children of man!

[12] A scoffer does not like to be reproved;

he will not go to the wise.

[13] A glad heart makes a cheerful face,

but by sorrow of heart the spirit is crushed.

14 The heart of him who has understanding seeks knowledge,

but the mouths of fools feed on folly.

[15] All the days of the afflicted are evil,

but the cheerful of heart has a continual feast.

[16] Better is a little with the fear of the LORD

than great treasure and trouble with it.

[17] Better is a dinner of herbs where love is

than a fattened ox and hatred with it.

[18] A hot-tempered man stirs up strife,

but he who is slow to anger quiets contention.

[19] The way of a sluggard is like a hedge of thorns,

but the path of the upright is a level highway.

20 A wise son makes a glad father,

but a foolish man despises his mother.

21 Folly is a joy to him who lacks sense,

but a man of understanding walks straight ahead.

22 Without counsel plans fail,

but with many advisers they succeed.

[23] To make an apt answer is a joy to a man,

and a word in season, how good it is!

[24] The path of life leads upward for the prudent,

that he may turn away from Sheol beneath.

[25] The LORD tears down the house of the proud

but maintains the widow’s boundaries.

[26] The thoughts of the wicked are an abomination to the LORD,

but gracious words are pure.

[27] Whoever is greedy for unjust gain troubles his own household,

but he who hates bribes will live.

[28] The heart of the righteous ponders how to answer,

but the mouth of the wicked pours out evil things.

[29] The LORD is far from the wicked,

but he hears the prayer of the righteous.

[30] The light of the eyes rejoices the heart,

and good news refreshes [1] the bones.

31 The ear that listens to life-giving reproof

will dwell among the wise.

[32] Whoever ignores instruction despises himself,

but he who listens to reproof gains intelligence.

[33] The fear of the LORD is instruction in wisdom,

and humility comes before honor.

16  The plans of the heart belong to man,

but the answer of the tongue is from the LORD.

[2] All the ways of a man are pure in his own eyes,

but the LORD weighs the spirit.

[3] Commit your work to the LORD,

and your plans will be established.

[4] The LORD has made everything for its purpose,

even the wicked for the day of trouble.

[5] Everyone who is arrogant in heart is an abomination to the LORD;

be assured, he will not go unpunished.

[6] By steadfast love and faithfulness iniquity is atoned for,

and by the fear of the LORD one turns away from evil.

[7] When a man’s ways please the LORD,

he makes even his enemies to be at peace with him.

[8] Better is a little with righteousness

than great revenues with injustice.

[9] The heart of man plans his way,

but the LORD establishes his steps.

[10] An oracle is on the lips of a king;

his mouth does not sin in judgment.

[11] A just balance and scales are the LORD’s;

all the weights in the bag are his work.

[12] It is an abomination to kings to do evil,

for the throne is established by righteousness.

13 Righteous lips are the delight of a king,

and he loves him who speaks what is right.

14 A king’s wrath is a messenger of death,

and a wise man will appease it.

[15] In the light of a king’s face there is life,

and his favor is like the clouds that bring the spring rain.

[16] How much better to get wisdom than gold!

To get understanding is to be chosen rather than silver.

17 The highway of the upright turns aside from evil;

whoever guards his way preserves his life.

[18] Pride goes before destruction,

and a haughty spirit before a fall.

[19] It is better to be of a lowly spirit with the poor

than to divide the spoil with the proud.

20 Whoever gives thought to the word [1] will discover good,

and blessed is he who trusts in the LORD.

[21] The wise of heart is called discerning,

and sweetness of speech increases persuasiveness.

[22] Good sense is a fountain of life to him who has it,

but the instruction of fools is folly.

[23] The heart of the wise makes his speech judicious

and adds persuasiveness to his lips.

[24] Gracious words are like a honeycomb,

sweetness to the soul and health to the body.

25 There is a way that seems right to a man,

but its end is the way to death. [2]

[26] A worker’s appetite works for him;

his mouth urges him on.

[27] A worthless man plots evil,

and his speech [3] is like a scorching fire.

28 A dishonest man spreads strife,

and a whisperer separates close friends.

29 A man of violence entices his neighbor

and leads him in a way that is not good.

[30] Whoever winks his eyes plans [1] dishonest things;

he who purses his lips brings evil to pass.

[31] Gray hair is a crown of glory;

it is gained in a righteous life.

[32] Whoever is slow to anger is better than the mighty,

and he who rules his spirit than he who takes a city.

[33] The lot is cast into the lap,

but its every decision is from the LORD.

17  Better is a dry morsel with quiet

than a house full of feasting [2] with strife.

[2] A servant who deals wisely will rule over a son who acts shamefully

and will share the inheritance as one of the brothers.

PROVIDENCE

The root meaning of the word providence is “to see in advance or beforehand,” or “to provide for.” As such, the word fails to convey the deep meaning of the doctrine of providence. The doctrine signifies far more than that God is a spectator of human events. It contains far more than a mere reference to His foreknowledge.

The Westminster divines in the seventeenth century defined providence in this manner:

God, the great Creator of all things, doth uphold, direct, dispose and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy. (WCF 5.1)

What God creates, He also sustains. The universe is not only dependent upon God for its origin, it depends upon God for its continuity of existence. The universe can neither exist nor operate by its own power. God upholds all things by His power. It is in Him that we live, and move, and have our being.

The central point of the doctrine of providence is the stress on God’s government of the universe. He rules His creation with absolute sovereignty and authority. He governs everything that comes to pass, from the greatest to the least. Nothing ever happens beyond the scope of His sovereign providential government. He makes the rain to fall and the sun to shine. He raises up kingdoms and brings them down. He numbers the hairs on our head and the days of our life.

There is a crucial difference between the providence of God and fortune, fate, or luck. The key to this difference is found in the personal character of God. Fortune is blind while God is all-seeing. Fate is impersonal while God is a Father. Luck is dumb while God can speak. There are no blind, impersonal forces at work in human history. All is brought to pass by the invisible hand of Providence.

In a universe governed by God there are no chance events. Indeed, there is no such thing as chance. Chance does not exist. It is merely a word we use to describe mathematical possibilities. But chance itself has no power because it has no being. Chance is not an entity that can influence reality. Chance is not a thing. It is nothing.

Another aspect of providence is called concurrence. Concurrence refers to the coterminous actions of God and human beings. We are creatures with a will of our own. We make things happen. Yet the causal power we exert is secondary. God’s sovereign providence stands over and above our actions. He works out His will through the actions of human wills, without violating the freedom of those human wills. The clearest example of concurrence that we find in Scripture is in the case of Joseph and his brothers. Though Joseph’s brothers incurred true guilt through their treachery against him, the providence of God was working even through their sin. Joseph said to his brothers, “But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive” (Genesis 50:20).

God’s redemptive providence can work through the most diabolical actions. The worst offense ever committed by a human being was the betrayal of Christ by Judas. Yet the death of Christ was no accident of history. It was according to the determinate counsel of God. Judas’s act of wickedness helped to bring about the best thing that ever happened in history, the Atonement. It is not fortuitous that we refer to that day in history as “Good” Friday.

[3] The crucible is for silver, and the furnace is for gold,

and the LORD tests hearts.

[4] An evildoer listens to wicked lips,

and a liar gives ear to a mischievous tongue.

[5] Whoever mocks the poor insults his Maker;

he who is glad at calamity will not go unpunished.

[6] Grandchildren are the crown of the aged,

and the glory of children is their fathers.

[7] Fine speech is not becoming to a fool;

still less is false speech to a prince.

[8] A bribe is like a magic stone in the eyes of the one who gives it;

wherever he turns he prospers.

9 Whoever covers an offense seeks love,

but he who repeats a matter separates close friends.

[10] A rebuke goes deeper into a man of understanding

than a hundred blows into a fool.

[11] An evil man seeks only rebellion,

and a cruel messenger will be sent against him.

12 Let a man meet a she-bear robbed of her cubs

rather than a fool in his folly.

13 If anyone returns evil for good,

evil will not depart from his house.

14 The beginning of strife is like letting out water,

so quit before the quarrel breaks out.

15 He who justifies the wicked and he who condemns the righteous

are both alike an abomination to the LORD.

[16] Why should a fool have money in his hand to buy wisdom

when he has no sense?

17 A friend loves at all times,

and a brother is born for adversity.

[18] One who lacks sense gives a pledge

and puts up security in the presence of his neighbor.

[19] Whoever loves transgression loves strife;

he who makes his door high seeks destruction.

20 A man of crooked heart does not discover good,

and one with a dishonest tongue falls into calamity.

[21] He who sires a fool gets himself sorrow,

and the father of a fool has no joy.

[22] A joyful heart is good medicine,

but a crushed spirit dries up the bones.

[23] The wicked accepts a bribe in secret [1]

to pervert the ways of justice.

[24] The discerning sets his face toward wisdom,

but the eyes of a fool are on the ends of the earth.

[25] A foolish son is a grief to his father

and bitterness to her who bore him.

26 To impose a fine on a righteous man is not good,

nor to strike the noble for their uprightness.

[27] Whoever restrains his words has knowledge,

and he who has a cool spirit is a man of understanding.

[28] Even a fool who keeps silent is considered wise;

when he closes his lips, he is deemed intelligent.

18  Whoever isolates himself seeks his own desire;

he breaks out against all sound judgment.

2 A fool takes no pleasure in understanding,

but only in expressing his opinion.

[3] When wickedness comes, contempt comes also,

and with dishonor comes disgrace.

[4] The words of a man’s mouth are deep waters;

the fountain of wisdom is a bubbling brook.

5 It is not good to be partial to [2] the wicked

or to deprive the righteous of justice.

[6] A fool’s lips walk into a fight,

and his mouth invites a beating.

[7] A fool’s mouth is his ruin,

and his lips are a snare to his soul.

[8] The words of a whisperer are like delicious morsels;

they go down into the inner parts of the body.

[9] Whoever is slack in his work

is a brother to him who destroys.

[10] The name of the LORD is a strong tower;

the righteous man runs into it and is safe.

[11] A rich man’s wealth is his strong city,

and like a high wall in his imagination.

12 Before destruction a man’s heart is haughty,

but humility comes before honor.

[13] If one gives an answer before he hears,

it is his folly and shame.

[14] A man’s spirit will endure sickness,

but a crushed spirit who can bear?

15 An intelligent heart acquires knowledge,

and the ear of the wise seeks knowledge.

[16] A man’s gift makes room for him

and brings him before the great.

[17] The one who states his case first seems right,

until the other comes and examines him.

[18] The lot puts an end to quarrels

and decides between powerful contenders.

[19] A brother offended is more unyielding than a strong city,

and quarreling is like the bars of a castle.

[20] From the fruit of a man’s mouth his stomach is satisfied;

he is satisfied by the yield of his lips.

[21] Death and life are in the power of the tongue,

and those who love it will eat its fruits.

[22] He who finds a wife finds a good thing

and obtains favor from the LORD.

[23] The poor use entreaties,

but the rich answer roughly.

[24] A man of many companions may come to ruin,

but there is a friend who sticks closer than a brother.

19  Better is a poor person who walks in his integrity

than one who is crooked in speech and is a fool.

[2] Desire [1] without knowledge is not good,

and whoever makes haste with his feet misses his way.

[3] When a man’s folly brings his way to ruin,

his heart rages against the LORD.

[4] Wealth brings many new friends,

but a poor man is deserted by his friend.

[5] A false witness will not go unpunished,

and he who breathes out lies will not escape.

[6] Many seek the favor of a generous man, [2]

and everyone is a friend to a man who gives gifts.

[7] All a poor man’s brothers hate him;

how much more do his friends go far from him!

He pursues them with words, but does not have them. [3]

[8] Whoever gets sense loves his own soul;

he who keeps understanding will discover good.

[9] A false witness will not go unpunished,

and he who breathes out lies will perish.

[10] It is not fitting for a fool to live in luxury,

much less for a slave to rule over princes.

[11] Good sense makes one slow to anger,

and it is his glory to overlook an offense.

12 A king’s wrath is like the growling of a lion,

but his favor is like dew on the grass.

[13] A foolish son is ruin to his father,

and a wife’s quarreling is a continual dripping of rain.

[14] House and wealth are inherited from fathers,

but a prudent wife is from the LORD.

[15] Slothfulness casts into a deep sleep,

and an idle person will suffer hunger.

[16] Whoever keeps the commandment keeps his life;

he who despises his ways will die.

[17] Whoever is generous to the poor lends to the LORD,

and he will repay him for his deed.

[18] Discipline your son, for there is hope;

do not set your heart on putting him to death.

19 A man of great wrath will pay the penalty,

for if you deliver him, you will only have to do it again.

20 Listen to advice and accept instruction,

that you may gain wisdom in the future.

[21] Many are the plans in the mind of a man,

but it is the purpose of the LORD that will stand.

[22] What is desired in a man is steadfast love,

and a poor man is better than a liar.

[23] The fear of the LORD leads to life,

and whoever has it rests satisfied;

he will not be visited by harm.

[24] The sluggard buries his hand in the dish

and will not even bring it back to his mouth.

[25] Strike a scoffer, and the simple will learn prudence;

reprove a man of understanding, and he will gain knowledge.

[26] He who does violence to his father and chases away his mother

is a son who brings shame and reproach.

27 Cease to hear instruction, my son,

and you will stray from the words of knowledge.

[28] A worthless witness mocks at justice,

and the mouth of the wicked devours iniquity.

[29] Condemnation is ready for scoffers,

and beating for the backs of fools.

20  Wine is a mocker, strong drink a brawler,

and whoever is led astray by it is not wise. [1]

[2] The terror of a king is like the growling of a lion;

whoever provokes him to anger forfeits his life.

[3] It is an honor for a man to keep aloof from strife,

but every fool will be quarreling.

[4] The sluggard does not plow in the autumn;

he will seek at harvest and have nothing.

[5] The purpose in a man’s heart is like deep water,

but a man of understanding will draw it out.

[6] Many a man proclaims his own steadfast love,

but a faithful man who can find?

[7] The righteous who walks in his integrity—

blessed are his children after him!

[8] A king who sits on the throne of judgment

winnows all evil with his eyes.

[9] Who can say, “I have made my heart pure;

I am clean from my sin”?

[10] Unequal [2] weights and unequal measures

are both alike an abomination to the LORD.

[11] Even a child makes himself known by his acts,

by whether his conduct is pure and upright. [3]

[12] The hearing ear and the seeing eye,

the LORD has made them both.

[13] Love not sleep, lest you come to poverty;

open your eyes, and you will have plenty of bread.

[14] “Bad, bad,” says the buyer,

but when he goes away, then he boasts.

[15] There is gold and abundance of costly stones,

but the lips of knowledge are a precious jewel.

[16] Take a man’s garment when he has put up security for a stranger,

and hold it in pledge when he puts up security for foreigners. [1]

[17] Bread gained by deceit is sweet to a man,

but afterward his mouth will be full of gravel.

[18] Plans are established by counsel;

by wise guidance wage war.

19 Whoever goes about slandering reveals secrets;

therefore do not associate with a simple babbler. [2]

[20] If one curses his father or his mother,

his lamp will be put out in utter darkness.

[21] An inheritance gained hastily in the beginning

will not be blessed in the end.

[22] Do not say, “I will repay evil”;

wait for the LORD, and he will deliver you.

[23] Unequal weights are an abomination to the LORD,

and false scales are not good.

[24] A man’s steps are from the LORD;

how then can man understand his way?

[25] It is a snare to say rashly, “It is holy,”

and to reflect only after making vows.

[26] A wise king winnows the wicked

and drives the wheel over them.

[27] The spirit [3] of man is the lamp of the LORD,

searching all his innermost parts.

[28] Steadfast love and faithfulness preserve the king,

and by steadfast love his throne is upheld.

[29] The glory of young men is their strength,

but the splendor of old men is their gray hair.

[30] Blows that wound cleanse away evil;

strokes make clean the innermost parts.

21  The king’s heart is a stream of water in the hand of the LORD;

he turns it wherever he will.

2 Every way of a man is right in his own eyes,

but the LORD weighs the heart.

[3] To do righteousness and justice

is more acceptable to the LORD than sacrifice.

[4] Haughty eyes and a proud heart,

the lamp [1] of the wicked, are sin.

[5] The plans of the diligent lead surely to abundance,

but everyone who is hasty comes only to poverty.

[6] The getting of treasures by a lying tongue

is a fleeting vapor and a snare of death. [2]

[7] The violence of the wicked will sweep them away,

because they refuse to do what is just.

[8] The way of the guilty is crooked,

but the conduct of the pure is upright.

[9] It is better to live in a corner of the housetop

than in a house shared with a quarrelsome wife.

[10] The soul of the wicked desires evil;

his neighbor finds no mercy in his eyes.

11 When a scoffer is punished, the simple becomes wise;

when a wise man is instructed, he gains knowledge.

[12] The Righteous One observes the house of the wicked;

he throws the wicked down to ruin.

13 Whoever closes his ear to the cry of the poor

will himself call out and not be answered.

[14] A gift in secret averts anger,

and a concealed bribe, [3] strong wrath.

[15] When justice is done, it is a joy to the righteous

but terror to evildoers.

[16] One who wanders from the way of good sense

will rest in the assembly of the dead.

[17] Whoever loves pleasure will be a poor man;

he who loves wine and oil will not be rich.

[18] The wicked is a ransom for the righteous,

and the traitor for the upright.

[19] It is better to live in a desert land

than with a quarrelsome and fretful woman.

20 Precious treasure and oil are in a wise man’s dwelling,

but a foolish man devours it.

[21] Whoever pursues righteousness and kindness

will find life, righteousness, and honor.

[22] A wise man scales the city of the mighty

and brings down the stronghold in which they trust.

[23] Whoever keeps his mouth and his tongue

keeps himself out of trouble.

[24] “Scoffer” is the name of the arrogant, haughty man

who acts with arrogant pride.

[25] The desire of the sluggard kills him,

for his hands refuse to labor.

[26] All day long he craves and craves,

but the righteous gives and does not hold back.

[27] The sacrifice of the wicked is an abomination;

how much more when he brings it with evil intent.

[28] A false witness will perish,

but the word of a man who hears will endure.

[29] A wicked man puts on a bold face,

but the upright gives thought to [1] his ways.

[30] No wisdom, no understanding, no counsel

can avail against the LORD.

[31] The horse is made ready for the day of battle,

but the victory belongs to the LORD.

22  A good name is to be chosen rather than great riches,

and favor is better than silver or gold.

[2] The rich and the poor meet together;

the LORD is the maker of them all.

[3] The prudent sees danger and hides himself,

but the simple go on and suffer for it.

[4] The reward for humility and fear of the LORD

is riches and honor and life. [2]

[5] Thorns and snares are in the way of the crooked;

whoever guards his soul will keep far from them.

[6] Train up a child in the way he should go;

even when he is old he will not depart from it.

[7] The rich rules over the poor,

and the borrower is the slave of the lender.

[8] Whoever sows injustice will reap calamity,

and the rod of his fury will fail.

[9] Whoever has a bountiful [1] eye will be blessed,

for he shares his bread with the poor.

[10] Drive out a scoffer, and strife will go out,

and quarreling and abuse will cease.

[11] He who loves purity of heart,

and whose speech is gracious, will have the king as his friend.

[12] The eyes of the LORD keep watch over knowledge,

but he overthrows the words of the traitor.

[13] The sluggard says, “There is a lion outside!

I shall be killed in the streets!”

[14] The mouth of forbidden [2] women is a deep pit;

he with whom the LORD is angry will fall into it.

[15] Folly is bound up in the heart of a child,

but the rod of discipline drives it far from him.

[16] Whoever oppresses the poor to increase his own wealth,

or gives to the rich, will only come to poverty.

WORDS OF THE WISE

[17] Incline your ear, and hear the words of the wise,

and apply your heart to my knowledge,

[18] for it will be pleasant if you keep them within you,

if all of them are ready on your lips.

[19] That your trust may be in the LORD,

I have made them known to you today, even to you.

[20] Have I not written for you thirty sayings

of counsel and knowledge,

21 to make you know what is right and true,

that you may give a true answer to those who sent you?

[22] Do not rob the poor, because he is poor,

or crush the afflicted at the gate,

[23] for the LORD will plead their cause

and rob of life those who rob them.

[24] Make no friendship with a man given to anger,

nor go with a wrathful man,

[25] lest you learn his ways

and entangle yourself in a snare.

[26] Be not one of those who give pledges,

who put up security for debts.

[27] If you have nothing with which to pay,

why should your bed be taken from under you?

[28] Do not move the ancient landmark

that your fathers have set.

[29] Do you see a man skillful in his work?

He will stand before kings;

he will not stand before obscure men.

23  When you sit down to eat with a ruler,

observe carefully what [1] is before you,

2 and put a knife to your throat

if you are given to appetite.

[3] Do not desire his delicacies,

for they are deceptive food.

[4] Do not toil to acquire wealth;

be discerning enough to desist.

[5] When your eyes light on it, it is gone,

for suddenly it sprouts wings,

flying like an eagle toward heaven.

[6] Do not eat the bread of a man who is stingy; [2]

do not desire his delicacies,

7 for he is like one who is inwardly calculating. [3]

“Eat and drink!” he says to you,

but his heart is not with you.

[8] You will vomit up the morsels that you have eaten,

and waste your pleasant words.

[9] Do not speak in the hearing of a fool,

for he will despise the good sense of your words.

[10] Do not move an ancient landmark

or enter the fields of the fatherless,

[11] for their Redeemer is strong;

he will plead their cause against you.

12 Apply your heart to instruction

and your ear to words of knowledge.

[13] Do not withhold discipline from a child;

if you strike him with a rod, he will not die.

[14] If you strike him with the rod,

you will save his soul from Sheol.

15 My son, if your heart is wise,

my heart too will be glad.

16 My inmost being [1] will exult

when your lips speak what is right.

[17] Let not your heart envy sinners,

but continue in the fear of the LORD all the day.

[18] Surely there is a future,

and your hope will not be cut off.

[19] Hear, my son, and be wise,

and direct your heart in the way.

20 Be not among drunkards [2]

or among gluttonous eaters of meat,

21 for the drunkard and the glutton will come to poverty,

and slumber will clothe them with rags.

[22] Listen to your father who gave you life,

and do not despise your mother when she is old.

23 Buy truth, and do not sell it;

buy wisdom, instruction, and understanding.

24 The father of the righteous will greatly rejoice;

he who fathers a wise son will be glad in him.

25 Let your father and mother be glad;

let her who bore you rejoice.

[26] My son, give me your heart,

and let your eyes observe [3] my ways.

[27] For a prostitute is a deep pit;

an adulteress [4] is a narrow well.

[28] She lies in wait like a robber

and increases the traitors among mankind.

[29] Who has woe? Who has sorrow?

Who has strife? Who has complaining?

Who has wounds without cause?

Who has redness of eyes?

[30] Those who tarry long over wine;

those who go to try mixed wine.

[31] Do not look at wine when it is red,

when it sparkles in the cup

and goes down smoothly.

[32] In the end it bites like a serpent

and stings like an adder.

[33] Your eyes will see strange things,

and your heart utter perverse things.

[34] You will be like one who lies down in the midst of the sea,

like one who lies on the top of a mast. [1]

[35] “They struck me,” you will say, [2] “but I was not hurt;

they beat me, but I did not feel it.

When shall I awake?

I must have another drink.”

24  Be not envious of evil men,

nor desire to be with them,

[2] for their hearts devise violence,

and their lips talk of trouble.

[3] By wisdom a house is built,

and by understanding it is established;

[4] by knowledge the rooms are filled

with all precious and pleasant riches.

[5] A wise man is full of strength,

and a man of knowledge enhances his might,

[6] for by wise guidance you can wage your war,

and in abundance of counselors there is victory.

[7] Wisdom is too high for a fool;

in the gate he does not open his mouth.

[8] Whoever plans to do evil

will be called a schemer.

[9] The devising [3] of folly is sin,

and the scoffer is an abomination to mankind.

[10] If you faint in the day of adversity,

your strength is small.

[11] Rescue those who are being taken away to death;

hold back those who are stumbling to the slaughter.

[12] If you say, “Behold, we did not know this,”

does not he who weighs the heart perceive it?

Does not he who keeps watch over your soul know it,

and will he not repay man according to his work?

[13] My son, eat honey, for it is good,

and the drippings of the honeycomb are sweet to your taste.

[14] Know that wisdom is such to your soul;

if you find it, there will be a future,

and your hope will not be cut off.

[15] Lie not in wait as a wicked man against the dwelling of the righteous;

do no violence to his home;

[16] for the righteous falls seven times and rises again,

but the wicked stumble in times of calamity.

[17] Do not rejoice when your enemy falls,

and let not your heart be glad when he stumbles,

18 lest the LORD see it and be displeased,

and turn away his anger from him.

[19] Fret not yourself because of evildoers,

and be not envious of the wicked,

[20] for the evil man has no future;

the lamp of the wicked will be put out.

[21] My son, fear the LORD and the king,

and do not join with those who do otherwise,

[22] for disaster will arise suddenly from them,

and who knows the ruin that will come from them both?

MORE SAYINGS OF THE WISE

[23] These also are sayings of the wise.

Partiality in judging is not good.

24 Whoever says to the wicked, “You are in the right,”

will be cursed by peoples, abhorred by nations,

25 but those who rebuke the wicked will have delight,

and a good blessing will come upon them.

[26] Whoever gives an honest answer

kisses the lips.

[27] Prepare your work outside;

get everything ready for yourself in the field,

and after that build your house.

[28] Be not a witness against your neighbor without cause,

and do not deceive with your lips.

[29] Do not say, “I will do to him as he has done to me;

I will pay the man back for what he has done.”

[30] I passed by the field of a sluggard,

by the vineyard of a man lacking sense,

31 and behold, it was all overgrown with thorns;

the ground was covered with nettles,

and its stone wall was broken down.

32 Then I saw and considered it;

I looked and received instruction.

33 A little sleep, a little slumber,

a little folding of the hands to rest,

34 and poverty will come upon you like a robber,

and want like an armed man.

MORE PROVERBS OF SOLOMON

25  These also are proverbs of Solomon which the men of Hezekiah king of Judah copied.

[2] It is the glory of God to conceal things,

but the glory of kings is to search things out.

[3] As the heavens for height, and the earth for depth,

so the heart of kings is unsearchable.

[4] Take away the dross from the silver,

and the smith has material for a vessel;

[5] take away the wicked from the presence of the king,

and his throne will be established in righteousness.

[6] Do not put yourself forward in the king’s presence

or stand in the place of the great,

[7] for it is better to be told, “Come up here,”

than to be put lower in the presence of a noble.

What your eyes have seen

[8] do not hastily bring into court,

for [1] what will you do in the end,

when your neighbor puts you to shame?

[9] Argue your case with your neighbor himself,

and do not reveal another’s secret,

[10] lest he who hears you bring shame upon you,

and your ill repute have no end.

[11] A word fitly spoken

is like apples of gold in a setting of silver.

[12] Like a gold ring or an ornament of gold

is a wise reprover to a listening ear.

[13] Like the cold of snow in the time of harvest

is a faithful messenger to those who send him;

he refreshes the soul of his masters.

[14] Like clouds and wind without rain

is a man who boasts of a gift he does not give.

[15] With patience a ruler may be persuaded,

and a soft tongue will break a bone.

[16] If you have found honey, eat only enough for you,

lest you have your fill of it and vomit it.

[17] Let your foot be seldom in your neighbor’s house,

lest he have his fill of you and hate you.

[18] A man who bears false witness against his neighbor

is like a war club, or a sword, or a sharp arrow.

19 Trusting in a treacherous man in time of trouble

is like a bad tooth or a foot that slips.

[20] Whoever sings songs to a heavy heart

is like one who takes off a garment on a cold day,

and like vinegar on soda.

21 If your enemy is hungry, give him bread to eat,

and if he is thirsty, give him water to drink,

[22] for you will heap burning coals on his head,

and the LORD will reward you.

[23] The north wind brings forth rain,

and a backbiting tongue, angry looks.

[24] It is better to live in a corner of the housetop

than in a house shared with a quarrelsome wife.

[25] Like cold water to a thirsty soul,

so is good news from a far country.

[26] Like a muddied spring or a polluted fountain

is a righteous man who gives way before the wicked.

27 It is not good to eat much honey,

nor is it glorious to seek one’s own glory. [1]

[28] A man without self-control

is like a city broken into and left without walls.

26  Like snow in summer or rain in harvest,

so honor is not fitting for a fool.

[2] Like a sparrow in its flitting, like a swallow in its flying,

a curse that is causeless does not alight.

3 A whip for the horse, a bridle for the donkey,

and a rod for the back of fools.

[4] Answer not a fool according to his folly,

lest you be like him yourself.

[5] Answer a fool according to his folly,

lest he be wise in his own eyes.

[6] Whoever sends a message by the hand of a fool

cuts off his own feet and drinks violence.

[7] Like a lame man’s legs, which hang useless,

is a proverb in the mouth of fools.

[8] Like one who binds the stone in the sling

is one who gives honor to a fool.

[9] Like a thorn that goes up into the hand of a drunkard

is a proverb in the mouth of fools.

10 Like an archer who wounds everyone

is one who hires a passing fool or drunkard. [1]

[11] Like a dog that returns to his vomit

is a fool who repeats his folly.

[12] Do you see a man who is wise in his own eyes?

There is more hope for a fool than for him.

[13] The sluggard says, “There is a lion in the road!

There is a lion in the streets!”

[14] As a door turns on its hinges,

so does a sluggard on his bed.

15 The sluggard buries his hand in the dish;

it wears him out to bring it back to his mouth.

[16] The sluggard is wiser in his own eyes

than seven men who can answer sensibly.

[17] Whoever meddles in a quarrel not his own

is like one who takes a passing dog by the ears.

[18] Like a madman who throws firebrands, arrows, and death

[19] is the man who deceives his neighbor

and says, “I am only joking!”

[20] For lack of wood the fire goes out,

and where there is no whisperer, quarreling ceases.

[21] As charcoal to hot embers and wood to fire,

so is a quarrelsome man for kindling strife.

[22] The words of a whisperer are like delicious morsels;

they go down into the inner parts of the body.

[23] Like the glaze [2] covering an earthen vessel

are fervent lips with an evil heart.

24 Whoever hates disguises himself with his lips

and harbors deceit in his heart;

[25] when he speaks graciously, believe him not,

for there are seven abominations in his heart;

[26] though his hatred be covered with deception,

his wickedness will be exposed in the assembly.

[27] Whoever digs a pit will fall into it,

and a stone will come back on him who starts it rolling.

[28] A lying tongue hates its victims,

and a flattering mouth works ruin.

27  Do not boast about tomorrow,

for you do not know what a day may bring.

[2] Let another praise you, and not your own mouth;

a stranger, and not your own lips.

[3] A stone is heavy, and sand is weighty,

but a fool’s provocation is heavier than both.

[4] Wrath is cruel, anger is overwhelming,

but who can stand before jealousy?

[5] Better is open rebuke

than hidden love.

[6] Faithful are the wounds of a friend;

profuse are the kisses of an enemy.

[7] One who is full loathes honey,

but to one who is hungry everything bitter is sweet.

[8] Like a bird that strays from its nest

is a man who strays from his home.

9 Oil and perfume make the heart glad,

and the sweetness of a friend comes from his earnest counsel. [1]

[10] Do not forsake your friend and your father’s friend,

and do not go to your brother’s house in the day of your calamity.

Better is a neighbor who is near

than a brother who is far away.

[11] Be wise, my son, and make my heart glad,

that I may answer him who reproaches me.

[12] The prudent sees danger and hides himself,

but the simple go on and suffer for it.

[13] Take a man’s garment when he has put up security for a stranger,

and hold it in pledge when he puts up security for an adulteress. [2]

[14] Whoever blesses his neighbor with a loud voice,

rising early in the morning,

will be counted as cursing.

15 A continual dripping on a rainy day

and a quarrelsome wife are alike;

16 to restrain her is to restrain the wind

or to grasp [3] oil in one’s right hand.

[17] Iron sharpens iron,

and one man sharpens another. [4]

[18] Whoever tends a fig tree will eat its fruit,

and he who guards his master will be honored.

[19] As in water face reflects face,

so the heart of man reflects the man.

[20] Sheol and Abaddon are never satisfied,

and never satisfied are the eyes of man.

[21] The crucible is for silver, and the furnace is for gold,

and a man is tested by his praise.

[22] Crush a fool in a mortar with a pestle

along with crushed grain,

yet his folly will not depart from him.

[23] Know well the condition of your flocks,

and give attention to your herds,

24 for riches do not last forever;

and does a crown endure to all generations?

25 When the grass is gone and the new growth appears

and the vegetation of the mountains is gathered,

26 the lambs will provide your clothing,

and the goats the price of a field.

27 There will be enough goats’ milk for your food,

for the food of your household

and maintenance for your girls.

28  The wicked flee when no one pursues,

but the righteous are bold as a lion.

[2] When a land transgresses, it has many rulers,

but with a man of understanding and knowledge,

its stability will long continue.

[3] A poor man who oppresses the poor

is a beating rain that leaves no food.

[4] Those who forsake the law praise the wicked,

but those who keep the law strive against them.

[5] Evil men do not understand justice,

but those who seek the LORD understand it completely.

[6] Better is a poor man who walks in his integrity

than a rich man who is crooked in his ways.

[7] The one who keeps the law is a son with understanding,

but a companion of gluttons shames his father.

[8] Whoever multiplies his wealth by interest and profit [1]

gathers it for him who is generous to the poor.

[9] If one turns away his ear from hearing the law,

even his prayer is an abomination.

[10] Whoever misleads the upright into an evil way

will fall into his own pit,

but the blameless will have a goodly inheritance.

[11] A rich man is wise in his own eyes,

but a poor man who has understanding will find him out.

[12] When the righteous triumph, there is great glory,

but when the wicked rise, people hide themselves.

[13] Whoever conceals his transgressions will not prosper,

but he who confesses and forsakes them will obtain mercy.

[14] Blessed is the one who fears the LORD always,

but whoever hardens his heart will fall into calamity.

[15] Like a roaring lion or a charging bear

is a wicked ruler over a poor people.

[16] A ruler who lacks understanding is a cruel oppressor,

but he who hates unjust gain will prolong his days.

17 If one is burdened with the blood of another,

he will be a fugitive until death; [2]

let no one help him.

[18] Whoever walks in integrity will be delivered,

but he who is crooked in his ways will suddenly fall.

19 Whoever works his land will have plenty of bread,

but he who follows worthless pursuits will have plenty of poverty.

[20] A faithful man will abound with blessings,

but whoever hastens to be rich will not go unpunished.

[21] To show partiality is not good,

but for a piece of bread a man will do wrong.

[22] A stingy man [3] hastens after wealth

and does not know that poverty will come upon him.

[23] Whoever rebukes a man will afterward find more favor

than he who flatters with his tongue.

[24] Whoever robs his father or his mother

and says, “That is no transgression,”

is a companion to a man who destroys.

[25] A greedy man stirs up strife,

but the one who trusts in the LORD will be enriched.

[26] Whoever trusts in his own mind is a fool,

but he who walks in wisdom will be delivered.

[27] Whoever gives to the poor will not want,

but he who hides his eyes will get many a curse.

[28] When the wicked rise, people hide themselves,

but when they perish, the righteous increase.

29  He who is often reproved, yet stiffens his neck,

will suddenly be broken beyond healing.

2 When the righteous increase, the people rejoice,

but when the wicked rule, the people groan.

[3] He who loves wisdom makes his father glad,

but a companion of prostitutes squanders his wealth.

[4] By justice a king builds up the land,

but he who exacts gifts [1] tears it down.

[5] A man who flatters his neighbor

spreads a net for his feet.

6 An evil man is ensnared in his transgression,

but a righteous man sings and rejoices.

[7] A righteous man knows the rights of the poor;

a wicked man does not understand such knowledge.

[8] Scoffers set a city aflame,

but the wise turn away wrath.

[9] If a wise man has an argument with a fool,

the fool only rages and laughs, and there is no quiet.

10 Bloodthirsty men hate one who is blameless

and seek the life of the upright. [2]

11 A fool gives full vent to his spirit,

but a wise man quietly holds it back.

[12] If a ruler listens to falsehood,

all his officials will be wicked.

[13] The poor man and the oppressor meet together;

the LORD gives light to the eyes of both.

[14] If a king faithfully judges the poor,

his throne will be established forever.

[15] The rod and reproof give wisdom,

but a child left to himself brings shame to his mother.

[16] When the wicked increase, transgression increases,

but the righteous will look upon their downfall.

[17] Discipline your son, and he will give you rest;

he will give delight to your heart.

[18] Where there is no prophetic vision the people cast off restraint, [1]

but blessed is he who keeps the law.

[19] By mere words a servant is not disciplined,

for though he understands, he will not respond.

20 Do you see a man who is hasty in his words?

There is more hope for a fool than for him.

[21] Whoever pampers his servant from childhood

will in the end find him his heir. [2]

[22] A man of wrath stirs up strife,

and one given to anger causes much transgression.

[23] One’s pride will bring him low,

but he who is lowly in spirit will obtain honor.

[24] The partner of a thief hates his own life;

he hears the curse, but discloses nothing.

25 The fear of man lays a snare,

but whoever trusts in the LORD is safe.

[26] Many seek the face of a ruler,

but it is from the LORD that a man gets justice.

27 An unjust man is an abomination to the righteous,

but one whose way is straight is an abomination to the wicked.

THE WORDS OF AGUR

30  The words of Agur son of Jakeh. The oracle. [3]

The man declares, I am weary, O God;

I am weary, O God, and worn out. [4]

[2] Surely I am too stupid to be a man.

I have not the understanding of a man.

[3] I have not learned wisdom,

nor have I knowledge of the Holy One.

[4] Who has ascended to heaven and come down?

Who has gathered the wind in his fists?

Who has wrapped up the waters in a garment?

Who has established all the ends of the earth?

What is his name, and what is his son’s name?

Surely you know!

[5] Every word of God proves true;

he is a shield to those who take refuge in him.

[6] Do not add to his words,

lest he rebuke you and you be found a liar.

[7] Two things I ask of you;

deny them not to me before I die:

[8] Remove far from me falsehood and lying;

give me neither poverty nor riches;

feed me with the food that is needful for me,

[9] lest I be full and deny you

and say, “Who is the LORD?”

or lest I be poor and steal

and profane the name of my God.

[10] Do not slander a servant to his master,

lest he curse you, and you be held guilty.

[11] There are those [1] who curse their fathers

and do not bless their mothers.

[12] There are those who are clean in their own eyes

but are not washed of their filth.

13 There are those—how lofty are their eyes,

how high their eyelids lift!

14 There are those whose teeth are swords,

whose fangs are knives,

to devour the poor from off the earth,

the needy from among mankind.

[15] The leech has two daughters:

Give and Give. [2]

Three things are never satisfied;

four never say, “Enough”:

[16] Sheol, the barren womb,

the land never satisfied with water,

and the fire that never says, “Enough.”

[17] The eye that mocks a father

and scorns to obey a mother

will be picked out by the ravens of the valley

and eaten by the vultures.

[18] Three things are too wonderful for me;

four I do not understand:

[19] the way of an eagle in the sky,

the way of a serpent on a rock,

the way of a ship on the high seas,

and the way of a man with a virgin.

[20] This is the way of an adulteress:

she eats and wipes her mouth

and says, “I have done no wrong.”

[21] Under three things the earth trembles;

under four it cannot bear up:

22 a slave when he becomes king,

and a fool when he is filled with food;

23 an unloved woman when she gets a husband,

and a maidservant when she displaces her mistress.

[24] Four things on earth are small,

but they are exceedingly wise:

25 the ants are a people not strong,

yet they provide their food in the summer;

26 the rock badgers are a people not mighty,

yet they make their homes in the cliffs;

27 the locusts have no king,

yet all of them march in rank;

28 the lizard you can take in your hands,

yet it is in kings’ palaces.

[29] Three things are stately in their tread;

four are stately in their stride:

30 the lion, which is mightiest among beasts

and does not turn back before any;

31 the strutting rooster, [1] the he-goat,

and a king whose army is with him. [2]

[32] If you have been foolish, exalting yourself,

or if you have been devising evil,

put your hand on your mouth.

[33] For pressing milk produces curds,

pressing the nose produces blood,

and pressing anger produces strife.

THE WORDS OF KING LEMUEL

31  The words of King Lemuel. An oracle that his mother taught him:

[2] What are you doing, my son? [3] What are you doing, son of my womb?

What are you doing, son of my vows?

[3] Do not give your strength to women,

your ways to those who destroy kings.

[4] It is not for kings, O Lemuel,

it is not for kings to drink wine,

or for rulers to take strong drink,

5 lest they drink and forget what has been decreed

and pervert the rights of all the afflicted.

[6] Give strong drink to the one who is perishing,

and wine to those in bitter distress; [4]

7 let them drink and forget their poverty

and remember their misery no more.

[8] Open your mouth for the mute,

for the rights of all who are destitute. [5]

[9] Open your mouth, judge righteously,

defend the rights of the poor and needy.

THE WOMAN WHO FEARS THE LORD

[10] [6] An excellent wife who can find?

She is far more precious than jewels.

[11] The heart of her husband trusts in her,

and he will have no lack of gain.

[12] She does him good, and not harm,

all the days of her life.

13 She seeks wool and flax,

and works with willing hands.

[14] She is like the ships of the merchant;

she brings her food from afar.

[15] She rises while it is yet night

and provides food for her household

and portions for her maidens.

[16] She considers a field and buys it;

with the fruit of her hands she plants a vineyard.

17 She dresses herself [1] with strength

and makes her arms strong.

[18] She perceives that her merchandise is profitable.

Her lamp does not go out at night.

[19] She puts her hands to the distaff,

and her hands hold the spindle.

20 She opens her hand to the poor

and reaches out her hands to the needy.

[21] She is not afraid of snow for her household,

for all her household are clothed in scarlet. [2]

[22] She makes bed coverings for herself;

her clothing is fine linen and purple.

[23] Her husband is known in the gates

when he sits among the elders of the land.

24 She makes linen garments and sells them;

she delivers sashes to the merchant.

[25] Strength and dignity are her clothing,

and she laughs at the time to come.

26 She opens her mouth with wisdom,

and the teaching of kindness is on her tongue.

27 She looks well to the ways of her household

and does not eat the bread of idleness.

[28] Her children rise up and call her blessed;

her husband also, and he praises her:

[29] “Many women have done excellently,

but you surpass them all.”

[30] Charm is deceitful, and beauty is vain,

but a woman who fears the LORD is to be praised.

[31] Give her of the fruit of her hands,

and let her works praise her in the gates.

STUDY NOTES FOR PROVERBS 1

STUDY NOTE FOR PROVERBS 1:1–7 The introduction to the book, with v. 1 as the title, vv. 2–6 as the purpose, and v. 7 as the theme.

1:1 proverbs. The Hb. word translated as “proverb” has a range of meanings, but it is usually applied to an aphorism or maxim in a wisdom context. The prologue (1:1–7) applies to the whole book and the variety of wisdom sayings it contains, all broadly classified as “proverbs.”

Solomon. Although Solomon wrote many proverbs (1 Kin. 4:32), the words of sages other than Solomon are included under this heading (e.g., Agur, 30:1; and Lemuel, 31:1). Even in the materials attributed to Solomon, something other than direct authorship may at times be involved. Note that the “words of King Lemuel” were not authored by Lemuel but taught to him by his mother and then associated with Lemuel. So, too, at least some of the “proverbs of Solomon” could have been taught to him by others and then associated with him as Israel’s quintessential wise man. The roots of proverbial traditions in folk experience make it unlikely that Solomon was the exclusive originator of all the proverbs he put into writing (Introduction: Author).

king. Wisdom was a royal enterprise in the ancient Near East. The queen of Sheba came to listen to Solomon’s wisdom (1 Kin. 10:1) and the “men of Hezekiah king of Judah” copied some of the proverbs (Prov. 25:1). BACK TO PROVERBS 1:1

STUDY NOTE FOR PROVERBS 1:2–6 Explicit reference to the purpose behind this collection suggests that some kind of formal educational use was being made of such material, although evidence for wisdom schools (groups gathered around prominent teachers) in Israel is not strong.

1:2 wisdom. The purpose of Proverbs is to guide the reader into wisdom, a word with many nuances. It refers fundamentally to living in keeping with the order that God built into the world so as to survive and thrive. James 3:15–18 distinguishes heavenly wisdom from earthly wisdom; the former is defined very much in terms of the fruit of the Holy Spirit, while the latter is the opposite.

instruction. The word suggests moral and intellectual discipline. It often means the learning of wisdom.

insight. Or discernment, the ability to read between the lines and make correct distinctions. BACK TO PROVERBS 1:2

STUDY NOTE FOR PROVERBS 1:3 righteousness, justice, and equity. These words can be used in religious and ethical contexts as well as in temporal affairs. At times, biblical wisdom shows concern with worldly matters, but it always does so within the framework of divine design in the created order. BACK TO PROVERBS 1:3

STUDY NOTE FOR PROVERBS 1:4 prudence. Sound judgment.

simple. The word is paralleled in this verse by “youth”; it refers to those who are untutored, inexperienced, and easily deceived (1:10), not to those lacking intellectual powers. Wisdom is a matter of practical godliness.

discretion. The word suggests making right decisions with understanding. BACK TO PROVERBS 1:4

STUDY NOTE FOR PROVERBS 1:5 increase. Wisdom was institutionalized in the ancient culture in that the wise called upon people to improve their wisdom. Succeeding generations were to learn from those who went before (v. 8). Note the typical parallel structure of this verse in which almost synonymous phrases are joined.

guidance. This Hb. word, used only in Proverbs and Job, highlights the importance of right thinking and experience in decision making. BACK TO PROVERBS 1:5

STUDY NOTE FOR PROVERBS 1:6 These different words may be used synonymously, as in Hab. 2:6, but probably here they are distinct forms of wisdom sayings, having as a common characteristic an enigma that challenges the intellect (1:1 note).

saying. Sometimes rendered “parable.” The parables of Jesus are somewhat different from what is found in the book of Proverbs, although they show the influence of Wisdom Literature.

riddles. Probably a broad but identifiable type of wisdom literature. The word is used of Samson’s riddle (Judg. 14:12–19), of an allegory (Ezek. 17:2), and of the sayings used to test Solomon (1 Kin. 10:1). BACK TO PROVERBS 1:6

STUDY NOTE FOR PROVERBS 1:7 The fear of the LORD. The main theme of Proverbs and ancient Israel’s decisive contribution to the human quest for knowledge and understanding. The fear of the Lord is the only basis of true knowledge. This fear is not distrustful terror of God but rather the reverent awe and worshipful response of faith to the God who reveals Himself as the Creator, the Savior, and the Judge.

Although Israel’s covenant relationship with God receives little overt attention in Proverbs, the use of the divine name most closely associated with the covenant, “Lord” (Hb. Yahweh; cf. Ex. 3:15; 6:3 and notes), is significant. It indicates that God’s redemptive covenant with His people and the special revelation that accompany it are foundational for true wisdom. In Deuteronomy, “fear the Lord” means living by the stipulations of the covenant in grateful response to God’s redemptive grace (Deut. 6:2, 24). The temple built by Solomon later became the visible expression of Israel’s covenant relationship with the Lord, which again is described as the “fear” of the Lord (1 Kin. 8:40, 43). There is an important link through Solomon and the temple between biblical wisdom and the covenant theology found elsewhere in the OT.

is the beginning of knowledge. See also 2:4–6; 9:10; 15:33; Job 28:28; Ps. 111:10. The Hebrew means either the starting point of knowledge or its best part. The former is in view here, not as in a starting point that one leaves behind, but as in mathematics, where one uses the numbers learned at the beginning in all of the later courses. While in His common grace God enables unbelievers to know much about the world, only the fear of the Lord enables one to know what anything means ultimately. Relying on this light, wisdom pursues the task of reflecting on human experience. BACK TO PROVERBS 1:7

STUDY NOTE FOR PROVERBS 1:8–9:18 The first collection of proverbs in the book. It consists of longer poems that have as their primary function admonishing the youth mentioned in 1:4 to choose the way of wisdom.

1:8–19 The first instructional poem, wherein the parents call the son to avoid the wrong path.

1:8, 9 The instruction form of ancient Near Eastern wisdom literature typically begins with a call for attentiveness. Father and mother were both involved in home instruction.

1:8 instruction. See note on 3:1.

teaching. Hb. torah in Proverbs refers mostly to human teaching (3:1; 4:2; 6:20, 23; 7:2; 13:14; 31:26). Four times torah echoes divine instruction (28:4, 7, 9; 29:18) and is translated “law.” The human instruction in the book is at the same time divine instruction. BACK TO PROVERBS 1:8

STUDY NOTE FOR PROVERBS 1:9 graceful garland ... pendants. These metaphors portray the effect of wisdom: the garland is a symbol of victory (4:9) and the pendants are a symbol of luxury (Judg. 8:26). BACK TO PROVERBS 1:8

STUDY NOTE FOR PROVERBS 1:10 if ... do not. Summarizes the instruction. The “if” will be expanded in vv. 11–14 and the “do not” in vv. 15–18. “If ... then” clauses are common throughout the book (see 2:4, 5).

entice. The Hb. verb is related to the noun translated “simple” in 1:4. The simple are easily enticed. BACK TO PROVERBS 1:10

STUDY NOTE FOR PROVERBS 1:12 Sheol. The realm of death is here depicted as ready to swallow its victims. Elsewhere, this poetic term denotes a realm where corruption is father and the worm is mother (Job 17:13, 14), a domain with gates (Is. 38:10). It is a land of no return (Job 7:9), silence (Ps. 94:17), darkness (Ps. 143:3), and forgetfulness (Ps. 88:11, 12). See notes on 9:18 and Is. 14:9–11. BACK TO PROVERBS 1:12

STUDY NOTE FOR PROVERBS 1:13 precious goods. Proverbs does not forbid or discourage wealth—only the use of evil to get it. However, the ultimate wealth is wisdom itself (2:4; 3:13–16; cf. Job 28:12–19). BACK TO PROVERBS 1:13

STUDY NOTE FOR PROVERBS 1:15 my son. After the extended conditional clause (vv. 10–14), the address is repeated to reinforce the command to avoid evil people. BACK TO PROVERBS 1:15

STUDY NOTE FOR PROVERBS 1:16 This verse is almost identical with Is. 59:7 and is partly quoted by Paul in Rom. 3:15 as part of his demonstration that all are sinners. BACK TO PROVERBS 1:16

STUDY NOTE FOR PROVERBS 1:17 in vain ... bird. This saying is introduced to strengthen the reasons for the author’s counsel. The apparent meaning is that even a bird will avoid a trap once it has knowledge of it. Those who are tempted should do the same. BACK TO PROVERBS 1:17

STUDY NOTE FOR PROVERBS 1:18 lie in wait ... ambush. One reaps what one sows. These “lie in wait” and plan to “ambush” others (v. 11), not knowing that they “lie in wait for their own blood” and “set an ambush for their own lives.” BACK TO PROVERBS 1:18

STUDY NOTE FOR PROVERBS 1:19 Such folly is contrary to the true order of the world, which, though fallen, is still under God’s sovereign rule. This expression of inevitable retribution is based on the observable order of causes and consequence. Apparent interruptions in this pattern prompted other biblical writers to address the problem of the prosperous wicked and the suffering righteous (Job 1–42; Ps. 73). BACK TO PROVERBS 1:19

STUDY NOTE FOR PROVERBS 1:20–33 These verses make up the first wisdom poem in the opening collection and focus on wisdom’s rebuke of the simple, with vv. 20, 21 as the setting, vv. 22–27 as the sermon, and vv. 28–33 as the significance.

1:20 Wisdom is portrayed as an open-air preacher similar to the caller in Is. 55. Personified as a woman, she calls on the simple to repent of folly and to seek wisdom before it is too late. Personification of wisdom is found also in 3:14–18; 8:1–36; 9:1–12. BACK TO PROVERBS 1:20

STUDY NOTE FOR PROVERBS 1:21 gates. The town gate was the public forum for counsel and judgment (Deut. 22:15; 25:7; Ruth 4:1, 11; 2 Sam. 19:8). It is the place where the elders of the town often met. This is the fitting location for the figure of wisdom to call people to heed her counsel. BACK TO PROVERBS 1:21

STUDY NOTE FOR PROVERBS 1:22 simple ones. See v. 4 and note. There has been a development of thought. At issue is not merely gaining more insight but a deliberate choice between two ways. Wisdom and folly, righteousness and wickedness, are constantly opposed in Proverbs as the only two options for life (cf. Matt. 7:24–27).

scoffers. The precise meaning of this word, used mostly in Proverbs, is difficult to determine. The mocker (or scoffer) is a person who resists the discipline of the wise (9:7, 8; 13:1; 14:6; 21:11; Ps. 1).

fools. Unteachable people.

knowledge. See 1:7. In Wisdom Literature, “knowledge” is often a synonym for wisdom. BACK TO PROVERBS 1:22

STUDY NOTE FOR PROVERBS 1:23 my spirit. Proverbs recognizes wisdom as both a divine gift and a human task. The former is seen in 1:7, where the fear of the Lord grows from the grace of God in redemption. Redemption involves renewal of the mind as well as regeneration of the soul (Rom. 12:1, 2; 1 Cor. 1:18–2:6). BACK TO PROVERBS 1:23

STUDY NOTE FOR PROVERBS 1:24 you refused. The rejection of wisdom’s message has its parallels in the rejection of God’s grace by Israel. BACK TO PROVERBS 1:24

STUDY NOTE FOR PROVERBS 1:25 counsel. Here wisdom speaks with full authority. As God’s counsel, her counsel and advice are not open to debate (2:6; 8:14). BACK TO PROVERBS 1:25

STUDY NOTE FOR PROVERBS 1:26 laugh. “He who sits in the heavens laughs; the Lord holds them in derision” (Ps. 2:4). BACK TO PROVERBS 1:26

STUDY NOTE FOR PROVERBS 1:27 storm ... whirlwind. Storm imagery is frequent for divine judgment in the OT (e.g., Jer. 23:19; Jon. 1:9–12). BACK TO PROVERBS 1:27

STUDY NOTE FOR PROVERBS 1:28 I will not answer. True wisdom is an aspect of God’s saving grace, and there comes a point of no return for those who reject it. This truth reinforces the urgency of the message. No one can expect God’s favor and at the same time scorn the gifts He offers (Deut. 1:45; 1 Sam. 28:6; Ps. 18:41). BACK TO PROVERBS 1:28

STUDY NOTE FOR PROVERBS 1:29 knowledge. A synonym for wisdom, explained here by the phrase parallel with it, “the fear of the LORD” (1:7 note). Wisdom comes from above (James 3:17) as God’s gift in redemptive revelation. This is true even when it must be desired and strived for (2:4–6; Heb. 5:7, 8; James 1:5). BACK TO PROVERBS 1:29

STUDY NOTE FOR PROVERBS 1:31 fruit. The relationship between deed and outcome is observable in natural cause and effect. Here the image is not one of pleasure after a full meal but of disgust at being glutted. BACK TO PROVERBS 1:31

STUDY NOTE FOR PROVERBS 1:32 turning away. Indifference or willful neglect.

complacency of fools. The ignorant self-satisfaction of the willfully unteachable, who see no need to learn anything from anyone. BACK TO PROVERBS 1:32

STUDY NOTE FOR PROVERBS 1:33 This verse stands in direct contrast with v. 32. Wisdom brings life and security. To embrace wisdom is to embrace all that promotes life. BACK TO PROVERBS 1:33

STUDY NOTES FOR PROVERBS 2

STUDY NOTE FOR PROVERBS 2:1–22 The second instructional poem of the first collection, with a focus on how wisdom will keep one safe. The poem is an acrostic, with vv. 1–11 governed by aleph (the first letter of the first half of the Hebrew alphabet) and vv. 12–22 governed by lamed (the first letter of the second half of the Hebrew alphabet). The aleph stanza is divided into three strophes (Introduction to Hebrew Poetry), each beginning with a word that starts with aleph: “if” (vv. 1–4), “then” (vv. 5–8), and “then” (vv. 9–11). The lamed stanza is also divided into three strophes, each beginning with a word that starts with lamed: “delivering ... from” (vv. 12–15), “delivered from” (vv. 16–19), and “So you will walk” (vv. 20–22).

2:1–11 The development of wisdom.

2:1–4 The conditions for developing wisdom.

2:1 receive. The first condition is the acceptance of wisdom (1:3).

treasure. The Hb. word has the sense of hiding something of value so as to protect it, and the means of hiding is memorization (Ps. 119:11). BACK TO PROVERBS 2:1

STUDY NOTE FOR PROVERBS 2:2 inclining your heart. The second condition is submission. To stretch out the heart is to submit. In Josh. 24:23 and 1 Kin. 11:2–4, such submission is a human responsibility, whereas in 1 Kin. 8:58 and Ps. 119:36, it is a matter of divine sovereignty. The heart is the seat of reason and the will. Today’s popular distinction between heart knowledge and head knowledge does not apply here. The usual OT contrast is between a formal or outward compliance lacking true assent of will and a willing, wholehearted compliance. BACK TO PROVERBS 2:2

STUDY NOTE FOR PROVERBS 2:3 call out ... raise your voice. The third condition is humility. As wisdom called out (1:21) and raised her voice (1:20), humility responds in kind. BACK TO PROVERBS 2:3

STUDY NOTE FOR PROVERBS 2:4 seek ... search. The fourth condition is desire. “Seek” and “silver” are rather common terms in the Hebrew Bible, but “search” and “hidden treasure” are rare. The movement from the common to the rare underscores the need for deep desire if one is going to develop wisdom.

hidden treasures. Note the similar image used by Jesus in Matt. 13:44. BACK TO PROVERBS 2:4

STUDY NOTE FOR PROVERBS 2:5–8. The first result of meeting the conditions is wisdom in one’s relationship with God.

2:5 you will understand ... knowledge. Wisdom starts with the knowledge of God. BACK TO PROVERBS 2:5

STUDY NOTE FOR PROVERBS 2:6 the LORD gives wisdom. No matter how much we are engaged in the task of searching for knowledge through our human experience in the world, the source of all wisdom is God (Job 28). He must provide the wisdom necessary for the proper interpretation of reality (3:5).

from his mouth. Although their emphasis is different, both Deuteronomy and Proverbs recognize that the underlying foundation of knowledge is the Word of God (Deut. 8:3). Even before sin had entered the world, Adam and Eve needed God’s revelation in order to know themselves and their relationship to creation (Gen. 1:28–30). BACK TO PROVERBS 2:6

STUDY NOTE FOR PROVERBS 2:7 The character of God, which the wise come to know (v. 5), is the basis of morality. Standards of integrity and righteousness are expressions of wisdom. BACK TO PROVERBS 2:7

STUDY NOTE FOR PROVERBS 2:8 his saints. People who show that they possess the fear of the Lord by imitating His covenant love. BACK TO PROVERBS 2:8

STUDY NOTE FOR PROVERBS 2:9–11. The second result of meeting the conditions is wisdom in one’s relationship with others.

2:9 righteousness and justice and equity. Terms that articulate what should govern how we treat others.

every good path. The Wisdom Literature is important to our understanding of God’s guidance of our lives. It points to the task of gaining wisdom so we can make decisions that are responsible and consistent with our covenant status as God’s people (1 Pet. 2:9). BACK TO PROVERBS 2:9

STUDY NOTE FOR PROVERBS 2:11 discretion. Resourcefulness or prudence. BACK TO PROVERBS 2:11

STUDY NOTE FOR PROVERBS 2:12–22. The deliverance by wisdom.

2:12–15. Deliverance from evil men, from their evil speech and apostasy.

2:12 evil. The Hb. word is masculine and refers to evil men, not to evil in general, as is made clear by the word “men” in the second half of the verse.

perverted speech. Words of rebellion that overturn truth. Later proverbs will have much to say about speech. BACK TO PROVERBS 2:12

STUDY NOTE FOR PROVERBS 2:13 forsake. The evil men turn away from the right path (see v. 17). BACK TO PROVERBS 2:13

STUDY NOTE FOR PROVERBS 2:16–19 Deliverance from evil women, from their evil speech and apostasy.

2:16 forbidden woman. Adultery is a radical departure from God’s order for human relationships (5:1–23; 6:20–29; 7:1–27). The Hb. term is “foreign” or “strange” woman. In this context, it means a woman who is foreign to the proper marital relationship, a harlot or adulteress.

smooth words. As evil men use perverted speech (v. 12), evil women use seductive speech. BACK TO PROVERBS 2:16

STUDY NOTE FOR PROVERBS 2:17 forsakes. The evil woman turns away from the right path (see v. 13).

companion. Her husband.

covenant of her God. If the “forbidden woman” is a non-Israelite (v. 16 note), “covenant” may refer to a marriage witnessed by some foreign god. More likely, the woman is an Israelite who transgresses the requirements of the covenant given at Sinai, particularly the commandment against adultery (Ex. 20:14). BACK TO PROVERBS 2:17

STUDY NOTE FOR PROVERBS 2:18 death. In OT Wisdom Literature, life is not mere existence but a way characterized by true relationships that conform to God’s design. Death is not only the end of physical life but an irreversible descent into the disorder of moral perversity (cf. 5:23, where “dies” is parallel with “led astray”). BACK TO PROVERBS 2:18

STUDY NOTE FOR PROVERBS 2:19 none ... come back. This note of finality highlights the seriousness of breaching standards that are not merely social customs but creation ordinances of God. BACK TO PROVERBS 2:19

STUDY NOTE FOR PROVERBS 2:20–22 “ Deliverance from” evil people creates space for walking in the way of good people. BACK TO PROVERBS 2:20

STUDY NOTE FOR PROVERBS 2:21 land. The promise of land was a basic part of the covenant God made with Abraham, Moses, and the people (Gen. 13:15 and note; Ex. 20:12; Deut. 1:8; 26:1–9). These promises foreshadow the promise of eternal life (Hb. 11:16) and the meek’s inheriting the earth (Matt. 5:5). The conditional aspect of the covenant is reflected here (Gen. 17:2 note)—the upright and the wise inherit the land, but the wicked are removed (Deut. 28). BACK TO PROVERBS 2:21

STUDY NOTES FOR PROVERBS 3

STUDY NOTE FOR PROVERBS 3:1–12 These verses are the third instruction in the first collection and focus on one’s relationship with God by holding on to the teaching (vv. 1–4), centering on the Lord (vv. 5–10), and accepting God’s discipline (vv. 11, 12). The repetition of “my son” in vv. 1, 11 marks the boundaries of the section, and the consistent use of couplets evidences the internal unity.

3:1–4 The first two couplets focus on holding on to the teaching (“do not forget,” keep,” “let not ... forsake,” “bind,” and “write”), which advances the acceptance of the teaching in 2:1.

3:1 teaching. See note on 1:8.

commandments. This word is also found in the law. As is typical of the parallel phrases of Hebrew poetry, the second half of the verse repeats the idea of the first half, clarifying it or expanding on it. Essentially, this verse means to memorize the commands and then put them into practice. BACK TO PROVERBS 3:1

STUDY NOTE FOR PROVERBS 3:2 length of days. Refers to quantity of life.

years of life. Refers to quality of life. The normal expectation is that wisdom will lead to a long, prosperous life, which is the blessing of God (Ex. 20:12; Deut. 6:1–3).

peace. Heb. shalom. The term denotes general well-being, a harmony of relationships, wholeness, and health (v. 8). In the OT, the blessings of God are seen primarily in terms of this present life. It was not easy to reconcile this perspective with the suffering of the righteous or the prosperity of the wicked. The revelation that would come with Christ, especially in His resurrection from the dead, was still far in the future. BACK TO PROVERBS 3:2

STUDY NOTE FOR PROVERBS 3:3 steadfast love and faithfulness. Metonyms for the teaching and commandments of v. 1, since it is the latter that are characteristically bound and written (6:20, 21; 7:2, 3; Deut. 6:8). The teachings and commandments in Proverbs are characterized by love and faithfulness. BACK TO PROVERBS 3:3

STUDY NOTE FOR PROVERBS 3:4 success. Reputation is the sense (text note). Jesus lived this out, as it is written, “Jesus increased in wisdom and in stature and in favor with God and man” (Luke 2:52). BACK TO PROVERBS 3:4

STUDY NOTE FOR PROVERBS 3:5 Trust in the LORD. Rely entirely upon the Lord’s Word and promises as revealed through the sage (2:6; 16:20). See note on 1:7.

lean ... understanding. The text warns against relying exclusively on one’s own understanding, but does not prohibit using it. BACK TO PROVERBS 3:5

STUDY NOTE FOR PROVERBS 3:6 acknowledge him. This is the practical expression of the mind that submits to God and knows Him.

he will make straight your paths. The straight path is the path of the righteous (2:20) that leads to life (12:28) and is to be contrasted with the crooked path (2:15) that leads to death (2:19). The straight path is also the level path (15:19); both are metaphors for freedom from obstacles (see 3:23; 4:12). BACK TO PROVERBS 3:6

STUDY NOTE FOR PROVERBS 3:7 wise in your own eyes. Summarizes the idea that the human mind with its intellect and reason is independently capable of reaching a true understanding of reality, without dependence upon God’s revelation. BACK TO PROVERBS 3:7

STUDY NOTE FOR PROVERBS 3:8 flesh ... bones. Lit. “navel” (text note), which may be a figure of speech where a part stands for the whole, and thus refers to the outer body. Since one cannot see the bones, they may serve as a figure for the inner person. Together, “flesh” and “bones” stand for the whole person. BACK TO PROVERBS 3:8

STUDY NOTE FOR PROVERBS 3:9 Honor. To esteem one as having importance.

wealth ... firstfruits. The poet moves from the general (material wealth) to the specific (the best part of one’s wealth). Honoring God with the right use of material things expresses gratitude for His favor and recognizes that He controls the natural order and its processes. BACK TO PROVERBS 3:9

STUDY NOTE FOR PROVERBS 3:10 barns ... vats. The three basic products for the ancient Israelite farmer were grain, wine, and oil (Deut. 11:14; 12:17; Hos. 2:8; Joel 2:24). Barns full of grain and vats full of wine symbolize prosperity on all levels. BACK TO PROVERBS 3:10

STUDY NOTE FOR PROVERBS 3:11 My son. The repetition of “my son” (3:1) signals the end of this instructional poem.

discipline. Although the instruction of God will require chastisement, this correction is not calculated to harm or anger His children. But because chastisement is difficult, specific encouragement not to rebel against it is necessary. BACK TO PROVERBS 3:11

STUDY NOTE FOR PROVERBS 3:12 love ... father. Discipline is the expression of the Father’s love for His children. Heb. 12:3–11 explains that God’s correction is better than that of an earthly father; cf. Luke 11:11–13. BACK TO PROVERBS 3:12

STUDY NOTE FOR PROVERBS 3:13–20 Another wisdom poem. This one focuses on the benefits of wisdom, both the blessings of wisdom (vv. 13–18) and its effectiveness (vv. 19, 20).

3:13–18 The repetition of “blessed” in vv. 13 and 18 marks the beginning and end of this section, and it focuses attention on the main theme: the blessings of wisdom.

3:13 Blessed. The Hb. word ashrey, used almost exclusively in the Wisdom Literature, refers to well-being in every area of life (see Ps. 112). The one who finds wisdom, like the one who meditates on God’s instruction (Ps. 1), is blessed. BACK TO PROVERBS 3:13

STUDY NOTE FOR PROVERBS 3:14, 15 Job 28 describes wisdom as a treasure. Ps. 19:10 refers specifically to the revealed law. BACK TO PROVERBS 3:14, 15

STUDY NOTE FOR PROVERBS 3:16, 17 See v. 2 and notes. One of the reasons that wisdom is better than wealth is that wisdom brings wealth as well as long life and honor. BACK TO PROVERBS 3:16, 17

STUDY NOTE FOR PROVERBS 3:18 tree of life. Probably not a specific allusion to the tree of life in Gen. 2:9, though the author would have known of it. In the literature of the time, the flourishing tree was a common figure for continuing blessings. The metaphor is used again in 11:30; 13:12; 15:4. More important is the theme of “life” in Proverbs. “Life” in the Bible is essentially linked to our relationship with God. Disruption of the proper relationship with God, the source of life, leads to death (Gen. 2:17). Wisdom is concerned with proper relationships with God, other people, and nature. BACK TO PROVERBS 3:18

STUDY NOTE FOR PROVERBS 3:19, 20 These verses are linked to vv. 13–18 by the repetition of “wisdom” and “understanding” in vv. 13 and 19 and focus on the effectiveness of wisdom.

3:19 by wisdom ... by understanding. God’s wisdom is so effective that it was used to create earth and heaven.

earth ... heavens. God’s wisdom produced the well-ordered world of earth beneath and heaven above, implying also all creation between earth and heaven. BACK TO PROVERBS 3:19

3:20 deeps broke open ... clouds drop the dew. The word translated “broke open” is the same word used in Gen. 7:11 for God’s opening the terrestrial source of water. Since “dew” does not drop from clouds, the Hb. word refers here, as in a few other places, to rain. Thus God provides water from the terrestrial and celestial sources. The point of vv. 19, 20 is that since God’s wisdom created such a well-ordered world for Him, God’s wisdom can surely create a well-ordered world in our lives. BACK TO PROVERBS 3:20

STUDY NOTE FOR PROVERBS 3:21–35 An instructional poem that focuses on wisdom and relating to our neighbor: wisdom’s benefits (vv. 21–24), the good neighbor (vv. 25–32), and wisdom’s outcomes (vv. 33–35).

3:21–24 These verses focus on the need to hold on to wisdom (v. 21) and the benefits that will result (vv. 22–24).

3:21 See notes on v. 1 and 1:4. BACK TO PROVERBS 3:21

STUDY NOTE FOR PROVERBS 3:22 soul. Here as elsewhere in the Hebrew Bible, the word for “soul” refers to the whole person.

adornment. The Hb. word is a common term for “favor.” Wisdom brings “favor ... in the sight of God and man” (3:4). BACK TO PROVERBS 3:22

STUDY NOTE FOR PROVERBS 3:23 not stumble. See note on 3:6. BACK TO PROVERBS 3:23

STUDY NOTE FOR PROVERBS 3:24 not be afraid. Part of wisdom is the avoidance of life-threatening situations, not by refusing to face danger when necessary but by pursuing right relationships and an orderly existence. BACK TO PROVERBS 3:24

STUDY NOTE FOR PROVERBS 3:25 sudden terror ... ruin of the wicked. In context, the sense seems to be the ruin that might be brought about by a wicked neighbor. BACK TO PROVERBS 3:25

STUDY NOTE FOR PROVERBS 3:26 confidence ... caught. The Lord will protect the righteous from a wicked neighbor. BACK TO PROVERBS 3:26

STUDY NOTE FOR PROVERBS 3:27–33 Contains a series of commandments (“Do not”) about relating to our neighbor, the first and the last containing explanatory clauses (“for”). BACK TO PROVERBS 3:27

STUDY NOTE FOR PROVERBS 3:32 Devious people are alienated from God, but those who are righteous enjoy intimacy with the Lord. BACK TO PROVERBS 3:32

STUDY NOTE FOR PROVERBS 3:33–35 The commands of vv. 25–32 have come to an end, and this instructional poem ends by spelling out the two outcomes of one’s choices in life.

3:33 Here the typical proverbial contrast between the righteous and the wicked (cf. 10:2, 3, 6, 7, 11, 16) is related to God’s blessings and curses. This parallels the covenant theology of Deuteronomy, in which faithfulness is rewarded by the blessings of God (Deut. 11:26–29; 28:1–19). BACK TO PROVERBS 3:33

STUDY NOTE FOR PROVERBS 3:34 to the humble he gives favor. See James 4:6; 1 Pet. 5:5. BACK TO PROVERBS 3:34

STUDY NOTES FOR PROVERBS 4

STUDY NOTE FOR PROVERBS 4:1–9 These verses are wisdom passed down from a grandfather to his son and then to his grandson, focusing on the need to embrace wisdom.

4:1 sons. The first of four occurrences of “sons” in place of the usual “son” (see 5:7; 7:24; 8:32). The shift is probably an indicator of the fact that Proverbs is a compilation of various collections of wisdom teaching. BACK TO PROVERBS 4:1

STUDY NOTE FOR PROVERBS 4:2 precepts. Or “learning,” as in 1:5. The Hb. term emphasizes the receptive activity of the learner; it stems from the same root of the verb translated “receive” in 1:3. BACK TO PROVERBS 4:2

STUDY NOTE FOR PROVERBS 4:3, 4 The wise continue the tradition of wisdom by passing on to succeeding generations the wisdom they learned from their parents. Ps. 78 is a wisdom psalm that has this same transgenerational approach to the teaching of wisdom. Age and experience are not absolute authorities, but they are important and must be highly regarded (Lev. 19:32). BACK TO PROVERBS 4:3

4:4 live. See notes on 2:18 and 3:2. BACK TO PROVERBS 4:4

STUDY NOTE FOR PROVERBS 4:6 Note the parallel structure in this verse, where the second line says almost the same as the first yet with some development of thought. “Do not forsake” becomes the positive injunction to “love.” Wisdom is far more than an accumulation of facts. It involves trust and commitment. BACK TO PROVERBS 4:6

STUDY NOTE FOR PROVERBS 4:7 The beginning of wisdom. This embrace of the need for wisdom goes hand in hand with the fear of the Lord as the beginning of wisdom (1:7), for it is only in fearing God that we realize our need for wisdom.

whatever you get. Jesus used a similar saying about how one should seek the kingdom of God (Matt. 13:45, 46). BACK TO PROVERBS 4:7

STUDY NOTE FOR PROVERBS 4:8 she will exalt ... honor you. One benefit of wisdom is that wisdom brings other benefits. See note on 1:9. BACK TO PROVERBS 4:8

STUDY NOTE FOR PROVERBS 4:10–19 These verses, marked out at the beginning by “Hear, my son” (see 4:1, 20), focus on wisdom and the two ways: the way of wisdom (vv. 10–13, 18) and the way of the wicked (vv. 14–17, 19).

4:10 accept. See 1:3.

years ... many. See note on 3:2. BACK TO PROVERBS 4:10

STUDY NOTE FOR PROVERBS 4:11 way of wisdom ... paths of uprightness. The metaphor of life as a way or a path is common in Israelite wisdom. Wisdom and uprightness go together, showing the moral side of wisdom, as do folly and wickedness (10:18; 14:16; 24:9). BACK TO PROVERBS 4:11

STUDY NOTE FOR PROVERBS 4:12 not be hampered ... not stumble. The path of wisdom is the straight path (3:6 note). BACK TO PROVERBS 4:12

STUDY NOTE FOR PROVERBS 4:13 she is your life. Life cannot exist without wisdom. In the NT, Christ is called our wisdom (1 Cor. 1:30) and our life (Col. 3:4). BACK TO PROVERBS 4:13

STUDY NOTE FOR PROVERBS 4:14 path of the wicked. Wisdom typically contrasts opposing ways and ideas (esp. in the concise proverbs of chs. 10–22). This teaching device accentuates the path of wisdom by opposing various aspects of it to the path of folly and evil. Here vv. 11–13 contrast with vv. 14–17, and v. 18 with v. 19. BACK TO PROVERBS 4:14

STUDY NOTE FOR PROVERBS 4:16 cannot sleep. Evil is like an addictive drug. Those who embrace it find that without their daily dose they are unable to sleep. BACK TO PROVERBS 4:16

STUDY NOTE FOR PROVERBS 4:17 eat ... drink. Eating and drinking image the joy and satisfaction of life elsewhere (Eccl. 2:4 note), but the wicked pervert these blessings. BACK TO PROVERBS 4:17

STUDY NOTE FOR PROVERBS 4:18, 19 These verses use imagery of an ever-increasing light to characterize righteousness and an impenetrable gloom for wickedness (John 8:12; Eph. 5:8–13)., 19

STUDY NOTE FOR PROVERBS 4:20–27 Builds on the previous section and culminates in a call to stay on the right path.

4:20 my son. Typical at the beginning of a new section.

be attentive ... incline your ear. The language of submission to God’s instruction (2:2 note). BACK TO PROVERBS 4:20

STUDY NOTE FOR PROVERBS 4:21 heart. The seat of reason and the will (2:2 note). BACK TO PROVERBS 4:21

STUDY NOTE FOR PROVERBS 4:22 healing. Wholeness and soundness that include the body (3:8). BACK TO PROVERBS 4:22

STUDY NOTE FOR PROVERBS 4:23 from it ... life. Our thoughts shape the way we speak and live. See Matt. 12:35; Mark 7:21; Rom. 2:29. BACK TO PROVERBS 4:23

STUDY NOTE FOR PROVERBS 4:24 crooked speech ... devious talk. “Crooked” and “devious” characterize the speech of the wicked (2:12, 16) as well as their general lifestyle (2:15). What is on one’s lips is a reflection of one’s life. BACK TO PROVERBS 4:24

STUDY NOTE FOR PROVERBS 4:25 straight. Keeping the eyes straight on the path of wisdom is the responsibility of the one who trusts the Lord to make the path straight (3:6). BACK TO PROVERBS 4:25

STUDY NOTE FOR PROVERBS 4:26 ways sure. See note on 4:12. BACK TO PROVERBS 4:26

STUDY NOTE FOR PROVERBS 4:27 right ... left. See Deut. 5:32. BACK TO PROVERBS 4:27

STUDY NOTES FOR PROVERBS 5

STUDY NOTE FOR PROVERBS 5:1–23 These verses focus on wisdom and two women, an adulteress and one’s wife: an instruction to stay away from the forbidden woman (vv. 1–6), a second instruction to stay away from her (vv. 7–14), an instruction to embrace one’s wife (vv. 15–19), and a concluding instruction to stay away from the forbidden woman (vv. 20–23). The repetition of “forbidden woman” in vv. 3, 20 serves to tie these sections together as a unit. Wisdom urges us to avoid the life-destroying adulteress and to find sexual and emotional satisfaction in the bonds of marriage.

5:1–6 Describes the character of the forbidden woman. On the surface she is sweetness and light, but underneath is the bitter taste of death.

5:1 be attentive ... incline your ear. The language of submission to God’s instruction (4:20 note). BACK TO PROVERBS 5:1

STUDY NOTE FOR PROVERBS 5:2 lips may guard knowledge. The sense seems to be that his lips should be involved with holding on to knowledge by means of the recitation of Scripture rather than being involved with “the lips of a forbidden woman” (5:3). BACK TO PROVERBS 5:2

STUDY NOTE FOR PROVERBS 5:3 lips. While her lips are associated with speech in the next line, it is hard not to hear a reference to her seductive kiss as well. In contrast with v. 2, the seducer begins with deceptive words of charm. Cf. the sweetness of true love in Song 4:11. BACK TO PROVERBS 5:3

STUDY NOTE FOR PROVERBS 5:4 in the end. The phrase speaks of the end result for one who lets himself be seduced.

bitter as wormwood. A plant especially bitter to the taste, wormwood is used as a metaphor for the experience of affliction (Deut. 29:18).

two-edged sword. The smoothness of her words is deceptive (v. 3), and the liaison leads only to injury. BACK TO PROVERBS 5:4

STUDY NOTE FOR PROVERBS 5:5 death. Not merely a matter of an early demise brought about by dissolute living, death in this context is all that does not promote life as defined by God.

Sheol. The place of the dead, the grave. Disorderly life leads to physical death. See note on Is. 14:9–11. BACK TO PROVERBS 5:5

STUDY NOTE FOR PROVERBS 5:6 her ways wander. The moral censure here is inseparable from the wisdom idea that folly and wickedness involve a rejection of God’s order and plan for things. BACK TO PROVERBS 5:6

STUDY NOTE FOR PROVERBS 5:7–14 These verses provide a more detailed description of the results of immorality and the price it exacts. BACK TO PROVERBS 5:7

STUDY NOTE FOR PROVERBS 5:8 Keep ... far from her. The wise will make a conscious choice to avoid any contact with immorality and keep out of the way of temptation. BACK TO PROVERBS 5:8

STUDY NOTE FOR PROVERBS 5:9 honor ... years. Both should be gained through wisdom (3:16), not lost through folly.

the merciless. Perhaps the outraged husband of the adulteress (6:34, 35). BACK TO PROVERBS 5:9

STUDY NOTE FOR PROVERBS 5:10 take ... go to. This verse may refer literally to the high cost of keeping a mistress (a “foreigner”). More likely, the warning is that immorality takes away wealth and strength. BACK TO PROVERBS 5:10

STUDY NOTE FOR PROVERBS 5:11 flesh and body. Both should find healing through wisdom (3:7, 8), not demise through folly. BACK TO PROVERBS 5:11

STUDY NOTE FOR PROVERBS 5:12, 13 Sexual immorality epitomizes the way of folly that rejects the discipline of wise instruction. BACK TO PROVERBS 5:12, 13

STUDY NOTE FOR PROVERBS 5:14 congregation. In view here is either public disgrace or punishment by the covenant community. BACK TO PROVERBS 5:14

STUDY NOTE FOR PROVERBS 5:15–19 These verses are similar to the love poetry of the Song of Solomon.

5:15 Drink water ... cistern. The context suggests that this is a metaphor for marital relations with one’s wife.

flowing ... well. In Song 4:15, the young woman is described with the same language. BACK TO PROVERBS 5:15

STUDY NOTE FOR PROVERBS 5:16 springs ... streams. The imagery suggests the wastefulness of male promiscuity. “Spring” is used to refer to the young woman’s sexuality in Song 4:12. Cf. “garden fountain” in Song 4:15. BACK TO PROVERBS 5:16

STUDY NOTE FOR PROVERBS 5:18 fountain. The image could refer either to male or female sexuality. Whichever is the case, the point is clear. BACK TO PROVERBS 5:18

STUDY NOTE FOR PROVERBS 5:19 breasts ... delight. See, e.g., Song 1:3; 4:5; 7:3.

intoxicated. The Hb. word is predominantly negative, as in “go astray/sin” (Lev. 4:13). It comes to mean “stagger” in association with drunkenness (Is. 28:7). Here it is used positively, as in Song 1:2, where the kiss is like wine, which can intoxicate, and in Song 5:1, which also compares sexual union to drinking wine, saying, “Eat, friends, drink, and be drunk with love!”

5:19–23 In these verses, which are linked to the previous by the repetition of “intoxicated,” the text returns to a final warning about the forbidden woman (see 5:3). Up to this point, the warnings against adultery have not referenced God’s law. Similar warnings can be found in other wisdom traditions. Now the writer explains that the natural consequences of folly, and especially sexual folly, are punishments ordained by God. BACK TO PROVERBS 5:19

STUDY NOTE FOR PROVERBS 5:21 ponders. Or “takes note of.” Our behavior is under constant scrutiny. The text does not say that every sin is visited with an immediate penalty. Rather, God oversees the created order so that sinners are captured by their folly (vv. 22, 23). BACK TO PROVERBS 5:21

STUDY NOTE FOR PROVERBS 5:22 iniquities ... ensnare him. One reaps what one sows. See note on 1:18. BACK TO PROVERBS 5:22

STUDY NOTE FOR PROVERBS 5:23 dies. See notes on v. 5 and 2:18. BACK TO PROVERBS 5:23

STUDY NOTES FOR PROVERBS 6

STUDY NOTE FOR PROVERBS 6:1–19 These verses offer advice on three types of men: the foolish helper (vv. 1–5), the lazy man (vv. 6–11), and the worthless man (vv. 12–15). The section concludes with a treatment of seven characteristics of bad men in general (vv. 16–19).

6:1–5 The foolish helper.

6:1 pledge for a stranger. Such an agreement to guarantee another’s debt is unwise because it involves matters quite beyond the guarantor’s control (11:15; 17:18; 22:26). BACK TO PROVERBS 6:1

STUDY NOTE FOR PROVERBS 6:2 snared. Borrowing money is one thing, but to provide security for another is to walk into a trap of one’s own making. BACK TO PROVERBS 6:2

STUDY NOTE FOR PROVERBS 6:3 into the hand. By accepting responsibility for another’s debts, one allows another to take control of one’s life.

hasten. See text note. This is not the time for pride. BACK TO PROVERBS 6:3

STUDY NOTE FOR PROVERBS 6:4 Give your eyes no sleep. There must be an unremitting effort to have the contract annulled. BACK TO PROVERBS 6:4

STUDY NOTE FOR PROVERBS 6:5 The imagery of creatures hunted and trapped heightens the sense of urgency. BACK TO PROVERBS 6:5

STUDY NOTE FOR PROVERBS 6:6–11 The lazy man. These verses are an object lesson based on the industry of the ant. The underlying assumption is not only that the universe is orderly but also that there are points of analogy between even the lowly insect world and humans. Solomon’s nature proverbs may have drawn other such analogies (1 Kin. 4:33).

6:6 ant. See 30:25. The ant’s industry gives the appearance of prudent activity.

sluggard. Suggests a lazy person whose inactivity expresses an attitude of folly (10:26; 13:4; 15:19; 19:24; 20:4; 26:16). BACK TO PROVERBS 6:6

STUDY NOTE FOR PROVERBS 6:10, 11 This proverbial saying is linked with the previous saying (vv. 6–9) to provide an application of it. The same saying is later linked with a different object lesson (24:33, 34). BACK TO PROVERBS 6:10

6:11 poverty. Proverbs warns against attitudes and behavior that produce poverty. Laziness is one of these (10:4, 5; 19:15; 20:13). While diligence and industry are normally associated with prosperity (12:11; 13:4; 14:23), it must not be said that all poverty is the result of folly (14:31; 17:5; 19:1, 17, 22; 22:22; 28:3, 11).

like a robber ... an armed man. The comparison is not so much to a sneaky thief who comes at night as to a robber who overpowers his victim. BACK TO PROVERBS 6:11

STUDY NOTE FOR PROVERBS 6:12–15 The worthless human. The form suggests a proverbial saying that has been expanded to apply to a specific situation. A string of descriptive clauses is added to the main thought: the worthless person stirs up discord.

6:12 worthless person. Lit. “man of Belial,” a phrase of uncertain origin and meaning. It probably indicates a base and worthless person, with an element of active malevolence. BACK TO PROVERBS 6:12

STUDY NOTE FOR PROVERBS 6:13 winks ... signals ... points. The wicked do not speak plainly and openly but make veiled suggestions and signs that sow seeds of distrust and dissension. BACK TO PROVERBS 6:13

STUDY NOTE FOR PROVERBS 6:15 Such people, in time, bring destruction upon themselves. The OT reveals that God will ultimately punish the wicked (24:19, 20) and reward the righteous (23:17, 18; 24:15, 16), but it does not present a fully developed doctrine of punishment in the afterlife. The prosperity of the wicked was a continuing problem (Pss. 37:7; 73:3–14). The NT clearly indicates that the righteous judgment of God falls on the wicked, whether in this life or the next (Luke 16:23, 24; Rev. 14:10–12; 20:15). BACK TO PROVERBS 6:15

STUDY NOTE FOR PROVERBS 6:16–19 These verses are the first of the numerical sayings in Proverbs (cf. 30:15–31). The form of these sayings suggests a kind of riddle with an answer provided, not to dispose of the question but to invite further appropriate answers. Wisdom literature often lists things together that are perceived as having something in common. Relationships are established in surprising ways, and the process of discerning orderly relationships in the universe increases wisdom. This unit is quite distinct from the previous ones (vv. 1–15) but is probably placed next to them for development of the theme of “bad people.” Whereas v. 15 expresses the perspective of an unspecified natural retribution, this saying implies that the Lord renders judgment (5:21–23 note).

6:16 six ... seven. The use of successive numbers is a common device in Hebrew poetry (Job 5:19; Amos 1:3). BACK TO PROVERBS 6:16

STUDY NOTE FOR PROVERBS 6:20–35 Another warning against adultery (chs. 5; 7; 30:20). The form of this section is essentially that of the instruction but with considerable variation. Some quite elaborate word pictures are used to heighten the urgency of the warnings (vv. 23, 26, 27, 28, 30, 31). Verses 21 and 23 depend on Deut. 6:8 and Ps. 119:105, which refer to the law. The law provides a clear framework for revelation, showing Israel the proper response to God’s covenant relationship with her. Wisdom works within that framework to describe the bounds of human responsibility. The law condemns adultery and prescribes a penalty for it (Ex. 20:14; Lev. 20:10). Wisdom shares this opposition to adultery and adds its own warnings about the inevitable disaster that such folly brings.

6:20 See 1:8.

commandment. See note on 3:1. BACK TO PROVERBS 6:20

STUDY NOTE FOR PROVERBS 6:21 For the old covenant responsibility to write the teachings on the heart, see 3:3 and Deut. 6:6, 8. BACK TO PROVERBS 6:21

STUDY NOTE FOR PROVERBS 6:22 See notes on 3:23, 24; cf. Deut. 6:7. Wisdom is comprehensive in its effects on one’s life.

they will lead you. See notes on 1:5; 2:9; and 3:6. BACK TO PROVERBS 6:22

STUDY NOTE FOR PROVERBS 6:23 In Ps. 119:105, the same metaphor is applied to the law. The wise person accepts the revealed law and examines nature and the experiences of life in dependence upon it. In this way, wisdom supplements the law from its own perspective. BACK TO PROVERBS 6:23

STUDY NOTE FOR PROVERBS 6:24 See notes on 2:16 and 5:3. BACK TO PROVERBS 6:24

STUDY NOTE FOR PROVERBS 6:25 Do not desire. The lustful desire of the heart is the start of the progression of folly. The connection between the desire and the act is not as stark as in Matt. 5:28, but it is present. BACK TO PROVERBS 6:25

STUDY NOTE FOR PROVERBS 6:26 loaf of bread. Although consorting with prostitutes is self-destructive, adultery is worse. It is not only a violation of marriage but also a direct attack on it. BACK TO PROVERBS 6:26

STUDY NOTE FOR PROVERBS 6:29 unpunished. Wisdom in Proverbs emphasizes the expected results of folly, but also, from time to time, goes behind the natural cause-and-effect chain to the overarching purpose and judgment of God. BACK TO PROVERBS 6:29

STUDY NOTE FOR PROVERBS 6:30–33 The person driven by hunger to steal is still subject to the law, but people can understand such need. By contrast, adultery has no such extenuating factors and brings utter disgrace. The law required restoration of four times the theft; “sevenfold” exaggerates this for emphasis (Ex. 22:1). BACK TO PROVERBS 6:30

STUDY NOTE FOR PROVERBS 6:34, 35 The offended husband’s jealousy leads to fury and to a merciless revenge that no offer of compensation can avert. The forces that drive human relationships are often at the center of wisdom thinking. BACK TO PROVERBS 6:34, 35

STUDY NOTES FOR PROVERBS 7

STUDY NOTE FOR PROVERBS 7:1–27 These verses are made up of three parts, linked by the common theme of adultery. The first (vv. 1–5) and third (vv. 24–27) are in the form of instructions, and both warn about involvement with the adulteress. The middle section (vv. 6–23) appears as a dramatic narrative that functions as an imaginative reinforcement of the instructions.

7:1–5 A warning from the father to the son.

7:1 commandments. See note on 3:1. BACK TO PROVERBS 7:1

STUDY NOTE FOR PROVERBS 7:2 live. See notes on 2:18 and 3:2.

apple of your eye. Lit. “the little man of your eye,” a reference to the pupil, in which the image of the observer is reflected, and an expression of endearment. The pupil admits light to the eye and must be protected from all harm (cf. Deut. 32:10; Ps. 17:8; Zech. 2:8). BACK TO PROVERBS 7:2

STUDY NOTE FOR PROVERBS 7:3 See 3:3 and notes. The procedures outlined in vv. 1–3 are an aspect of wisdom’s method. The traditions are handed down in order to mold life and character. BACK TO PROVERBS 7:3

STUDY NOTE FOR PROVERBS 7:4 sister ... intimate friend. One should think of wisdom and understanding as one’s close relatives. This image is intended to depict the desired intimacy with wisdom rather than to contrast with the adulteress of v. 5. For the metaphorical use of “sister” as a term of intimacy, see Song 4:9, 10, 12; 5:1, 2. BACK TO PROVERBS 7:4

STUDY NOTE FOR PROVERBS 7:6–23 These verses tell a story to illustrate the warning given in 7:1–5. BACK TO PROVERBS 7:6

STUDY NOTE FOR PROVERBS 7:7 simple ... lacking sense. See note on 1:4. The young man is naive and unskilled in the art of living. The teaching of wisdom is aimed at such an impressionable type (1:2–4). BACK TO PROVERBS 7:7

STUDY NOTE FOR PROVERBS 7:9 twilight ... darkness. The movement from twilight to evening to night to dark underscores the increasing intensity in the alluring setting. BACK TO PROVERBS 7:9

STUDY NOTE FOR PROVERBS 7:10 Seduction involves a deceitful show that attracts the victim while at the same time concealing the real intent. BACK TO PROVERBS 7:10

STUDY NOTE FOR PROVERBS 7:12 lies in wait. The same verb used for the men in 1:11, 18 who were trying to seduce the young man to join their gang. BACK TO PROVERBS 7:12

STUDY NOTE FOR PROVERBS 7:14 sacrifices. The food from these religious offerings provided opportunity for gluttony (Lev. 7:12–18). See 17:1; 21:27. BACK TO PROVERBS 7:14

STUDY NOTE FOR PROVERBS 7:15 you ... you ... you. Flattery assuring the young man that he was specially chosen for this treat. BACK TO PROVERBS 7:15

STUDY NOTE FOR PROVERBS 7:17 myrrh, aloes, and cinnamon. Aromatic spices used for perfuming garments and beds. See Song 1:13; 3:6; 4:14. BACK TO PROVERBS 7:17

STUDY NOTE FOR PROVERBS 7:18 take our fill of love. The most fraudulent proposition of all. To suggest that casual and illicit sex can satisfy deep longings for mutual, loving commitment is a destructive lie. BACK TO PROVERBS 7:18

STUDY NOTE FOR PROVERBS 7:19, 20 The woman is aware that this illicit relationship involves them in deceit. They vainly hope to avoid the jealous husband’s rage (6:33–35). BACK TO PROVERBS 7:19, BACK TO PROVERBS 7:20

STUDY NOTE FOR PROVERBS 7:21 The seductive power of words is a constant theme (2:16; 5:3; 6:24; 9:16, 17). It stands in contrast to the healing power of wisdom’s words (2:1–6; 3:1, 2; 5:1, 2; 7:24, 25). BACK TO PROVERBS 7:21

STUDY NOTE FOR PROVERBS 7:22 as an ox goes to the slaughter. The dumb animal is unaware of its fate and allows itself to be led.

as a stag is caught fast. See text note. The uncertainty of this line does not obscure the overall sense of the verse: the young man has walked into a trap. BACK TO PROVERBS 7:22

STUDY NOTE FOR PROVERBS 7:23 arrow pierces its liver. A mortal wound. BACK TO PROVERBS 7:23

STUDY NOTE FOR PROVERBS 7:24–27 These verses apply the story told in vv. 6–23 to the sons. BACK TO PROVERBS 7:24

STUDY NOTE FOR PROVERBS 7:25 heart. See note on 2:2.

do not stray into her paths. The wise man’s prescription is to keep one’s thoughts (heart) from adultery and to stay away from places where there is temptation. BACK TO PROVERBS 7:25

STUDY NOTE FOR PROVERBS 7:26, 27 A motive for prudence is to avoid the carnage that results from folly. BACK TO PROVERBS 7:26

7:27 Sheol ... death. See 1:12; 2:18; 5:5 and notes. BACK TO PROVERBS 7:27

STUDY NOTES FOR PROVERBS 8

STUDY NOTE FOR PROVERBS 8:1–36 Wisdom again calls out to the simple to invite them to embrace her in a way that parallels her call in 1:20–33. In 1:20–33, her call was rejected, but the response in 8:1–36 is left open, since the function of 1:8–9:18 is to get the young man to choose his path in life—toward folly or toward wisdom. In this majestic poem, wisdom is personified as the supreme teacher who teaches on her own authority. The personification is most probably a poetic device to express more vividly the authority of wisdom. Although it is premature to see personified wisdom (esp. in vv. 22–31) as a direct portrayal of a divine being, there is no doubt that the revelation of Jesus Christ as the wisdom of God shows us the significance of a wisdom that is its own absolute authority (1 Cor. 1:24, 30; cf. John 1:1–18; Col. 1:15, 16; Heb. 1:1–4). The poem progresses from a call of wisdom (vv. 1–11) to the effectiveness of wisdom in the world (vv. 12–21) to the divine origin of wisdom and its place in the totality of creation (vv. 22–31) to the final appeal that equates wisdom with life (vv. 32–36). Behind human wisdom is the original, uncreated wisdom of God, by which He established all created things in their proper relationships to God and to one another. This means that human wisdom is valid and life-affirming insofar as it works within the context provided by divine special revelation (ch. 4 note).

8:1–11 Wisdom’s call.

8:1–3 See notes on 1:20–33. BACK TO PROVERBS 8:1

STUDY NOTE FOR PROVERBS 8:4 men. The Hb. word usually applies to males, which fits the context of the address of Lady Wisdom to males, but extends to all humanity (1:5 note). Wisdom, in the role of the instructor, ultimately addresses not sons or pupils but all people. There is no elite class in the matter of learning wisdom; it is for all.

children of man. This refers to individuals, so the movement from “men” to “children of man” is from humans as a whole to individuals. The individual is not lost in the group. BACK TO PROVERBS 8:4

STUDY NOTE FOR PROVERBS 8:5 See notes on 1:4, 22. BACK TO PROVERBS 8:5

STUDY NOTE FOR PROVERBS 8:6 noble things. Princely or valuable things.

what is right. The moral element is implied. BACK TO PROVERBS 8:6

STUDY NOTE FOR PROVERBS 8:7 truth. Denotes what is utterly reliable. It is the opposite of wickedness. Proverbs relates truth to wisdom in several places, and here the word of wisdom is described in a way suggestive of divine origin. BACK TO PROVERBS 8:7

STUDY NOTE FOR PROVERBS 8:8 righteous. See note on v. 18. BACK TO PROVERBS 8:8

STUDY NOTE FOR PROVERBS 8:9 Wisdom is a self-consistent reality. One must be attuned to it in order to learn it. This is another way of saying that all truth is God’s truth, and without the knowledge of God, we cannot know the absolute truth. Cf. the wisdom of Jesus in Matt. 13:10–16; Luke 11:52. BACK TO PROVERBS 8:9

STUDY NOTE FOR PROVERBS 8:10, 11 The comparison of wisdom to the most desirable emblems of wealth is a way of emphasizing its value (2:4; 3:14, 15; 8:19–21; Job 28:17). The warning against crass materialism is obvious—and against creation-denying asceticism as well—since the comparison presumes the goodness of wealth. BACK TO PROVERBS 8:10, 11

STUDY NOTE FOR PROVERBS 8:12–21 Wisdom’s effectiveness.

8:12 See 1:4 and note. BACK TO PROVERBS 8:12

STUDY NOTE FOR PROVERBS 8:13 The fear of the LORD. See 1:7; 2:5; 3:7; 9:10 and notes. Wisdom reminds us that the search for an ethic based solely on experience is futile. Education and experience must build on the basis of the faithfulness and hope provided by God’s covenant promises. Ethical systems without the absolute standard of right, goodness, and truth revealed in the Scriptures cannot survive (Ps. 36:9).

Pride ... I hate. Wisdom echoes the hatred that God has for evil (6:16; Deut. 12:31; 16:22; Ps. 5:5; Is. 61:8; Jer. 44:4). BACK TO PROVERBS 8:13

STUDY NOTE FOR PROVERBS 8:14 counsel. Advice derived from wisdom and experience; also, plans made by joint deliberation on a course of action. The same word is used for the mind of God concerning His plans and purposes (Is. 5:19; 19:17; 25:1; 28:29). Wisdom has access to this counsel. BACK TO PROVERBS 8:14

STUDY NOTE FOR PROVERBS 8:15, 16 The proper function of human rulers is defined by the order of God’s creation as revealed in the Word of God (Gen. 1:26–28). Wise rule begins with the fear of the Lord (Deut. 17:18–20; 1 Kin. 3:6–9; 4:29–34). The Messiah will rule by perfect wisdom (Is. 11:1–3). BACK TO PROVERBS 8:15, 16

STUDY NOTE FOR PROVERBS 8:17 I love those who love me. The statements contrast with wisdom being hidden from fools (1:28, 29). Wisdom cares for her own (4:6, 8, 9).

those who seek me ... find me. See 2:4, 5; 3:13–15. This anticipates the final appeal of the poem (vv. 35, 36) and suggests a relationship between wisdom and the grace of God that causes Him to draw near to us (Is. 55:6). Jesus, Himself the final revelation of divine wisdom (1 Cor. 1:24, 30; Col. 2:2, 3), possibly alludes to this verse in Matt. 7:7. BACK TO PROVERBS 8:17

STUDY NOTE FOR PROVERBS 8:18 Riches and honor. See 3:2, 16. Solomon’s early reign was an example of the material and social benefits of wisdom (1 Kin. 10:1–9).

righteousness. This means obedience to God’s law, extending to the cultivation of right relationships between God, people, and creation. See Rom. 12:18; 1 Tim. 2:1–4. BACK TO PROVERBS 8:18

STUDY NOTE FOR PROVERBS 8:19 See note on vv. 10, 11. BACK TO PROVERBS 8:19

STUDY NOTE FOR PROVERBS 8:22–31 Wisdom’s origin. This hymn-like section presents wisdom as the basis of design in the universe. The focus is unusual, but this view of wisdom does not go against the theology of the covenant and God’s saving acts in Israel. The sages were also men of the covenant (1:7; 2:20–22 and notes). The method of wisdom is to emphasize the biblical theology of creation as the basis for understanding our lives as redeemed people of God.

8:22 The LORD. The proper name of God as the redeemer and the author of the covenant (Ex. 3:15 and notes). God’s redemptive covenant with Israel underscores His commitment to creation, for the covenant promises culminate in Jesus Christ—the great seed of Abraham (Gen. 12:7; cf. Gal. 3:16) and son of David (2 Sam. 7:16; cf. Luke 1:32)—through whom the broken and fallen creation is redeemed (Rom. 8:20–22; 2 Cor. 5:17 note; Col. 1:15–20; Rev. 21:1).

possessed me. The sense is probably “fathered” (text note). The figurative use of “fathered” is intended to indicate that the wisdom spoken of comes from the very essence of God; it is divine wisdom in the fullest sense.

beginning of his work. “Beginning” takes us back to Gen. 1:1 and focuses on wisdom’s role in creation.

the first of his acts of old. The act of creation. BACK TO PROVERBS 8:22

STUDY NOTE FOR PROVERBS 8:23–26 Wisdom’s role before the creation of the universe. BACK TO PROVERBS 8:23

STUDY NOTE FOR PROVERBS 8:24 I was brought forth. The wise plan of God precedes His action. The reference to being “brought forth” suggests that wisdom is uniquely the child of God, but this is still a poetic device and does not refer to a new divine being. BACK TO PROVERBS 8:24

STUDY NOTE FOR PROVERBS 8:27–31 Wisdom’s role at the time of the creation of the universe. BACK TO PROVERBS 8:27

STUDY NOTE FOR PROVERBS 8:28 skies above ... fountains of the deep. The two sources of water for the ancient Israelite, rain and springs. See note on 3:20 and Gen. 7:11; 8:2. BACK TO PROVERBS 8:28

STUDY NOTE FOR PROVERBS 8:29 sea its limit. For God’s bounding of the sea, see Job 38:8–11; Ps. 104:9. BACK TO PROVERBS 8:29

STUDY NOTE FOR PROVERBS 8:30 a master workman. The meaning of this term is debated but the best interpretation is that it serves as an adverb meaning “constantly.” Wisdom was constantly at God’s side in the creative process. BACK TO PROVERBS 8:30

STUDY NOTE FOR PROVERBS 8:31 rejoicing ... delighting. Wisdom reflects the satisfaction expressed in the divine declaration that creation is very good (Gen. 1:31).

8:32–36 Wisdom’s final appeal. BACK TO PROVERBS 8:31

STUDY NOTE FOR PROVERBS 8:32 blessed. See note on 3:13. The blessings of God on obedience are a feature of covenant theology (Deut. 28:1–14). Here the word describes the rewards of wisdom (3:13–18). BACK TO PROVERBS 8:32

STUDY NOTE FOR PROVERBS 8:34 watching daily at my gates. The pupil attends at the house of the teacher, eager to learn whatever wisdom will impart. BACK TO PROVERBS 8:34

STUDY NOTE FOR PROVERBS 8:35 The benefits of wisdom are equated with life itself. To be truly alive is to be rightly related to God, other people, and the created order. See notes on 3:2, 18 and notes.

favor from the LORD. That is, acceptance and goodwill. The sage is not describing an alternative way of gaining acceptance other than that provided in the covenant community and sacrifices. Rather, he describes the richness of the believers’ fellowship with the Lord as their lives are molded by true wisdom (12:2). BACK TO PROVERBS 8:35

STUDY NOTE FOR PROVERBS 8:36 hate. To hate wisdom is to hate life and therefore to love death. BACK TO PROVERBS 8:36

STUDY NOTES FOR PROVERBS 9

STUDY NOTE FOR PROVERBS 9:1–18 These verses consist of two competing invitations, one from wisdom (six lines) and the other from folly (six lines), corresponding to the two competing invitations in 1:8–19. Both wisdom and folly are portrayed as women calling people to enter their houses. Wisdom invites the simple to eat of her life-giving food (vv. 1–6). Folly offers food that leads to death (vv. 13–18). In between are two matching sections of three lines each (vv. 7–9 and vv. 10–12) that contrast the scoffer and the wise.

9:1–6 Wisdom’s invitation that contrasts with vv. 13–18.

9:1 her seven pillars. The significance of “seven pillars” is not clear. It may simply indicate the architectural splendor of the house. However, “seven” often symbolizes perfection or completeness and so may here represent the perfection of divine wisdom. BACK TO PROVERBS 9:1

STUDY NOTE FOR PROVERBS 9:2 mixed her wine. Probably a mixture of wine and spices (Song 8:2). BACK TO PROVERBS 9:2

STUDY NOTE FOR PROVERBS 9:3 her young women. Wisdom’s servants are sent out to summon any who will hear her invitation to life.

from the highest places. The invitation is open and universal (Is. 52:7). BACK TO PROVERBS 9:3

STUDY NOTE FOR PROVERBS 9:4 simple. See 1:4 and note. Note the competing call of folly in v. 16.

lacks sense. Lit. “lacks heart,” the will to think and act rightly. BACK TO PROVERBS 9:4

STUDY NOTE FOR PROVERBS 9:5 Come, eat. A banquet is the right setting for the food distributed by wisdom. The banquet motif is later used to portray the blessings of the redeemed (Is. 55:1, 2; Matt. 22:1–13; 26:29; Rev. 19). BACK TO PROVERBS 9:5

STUDY NOTE FOR PROVERBS 9:6 Leave your simple ways, and live. See 1:4, 22; 2:19; 3:2, 18; 8:35 and notes. BACK TO PROVERBS 9:6

STUDY NOTE FOR PROVERBS 9:7–9 These verses contrast the wise and the fool in terms of teachability.

9:7 scoffer. The scoffer has gone beyond a simple lack of judgment and has made a conscious decision for evil.

gets himself abuse. The effort to correct such a person will fail and may backfire.

he who reproves. This parallel phrase is synonymous in meaning with the first part of the verse. BACK TO PROVERBS 9:7

STUDY NOTE FOR PROVERBS 9:8 Here the parallel structure is antithetic (i.e., the two parts are contrasted opposites).

reprove a wise man. While a fool shuts out wisdom, a wise person is glad for the opportunity to shut out folly. Wisdom perceives the positive side of correction; wisdom is not defensive and easily offended but humble and responsive. BACK TO PROVERBS 9:8

STUDY NOTE FOR PROVERBS 9:9 Wisdom recognizes an important principle of human nature: there is no standing still; one progresses in the direction of one’s choice. Wisdom accumulates more wisdom (cf. Matt. 13:12). BACK TO PROVERBS 9:9

STUDY NOTE FOR PROVERBS 9:10–12 These verses contrast the wise and the fool in terms of their respective outcomes.

9:10 The fear of the LORD. See 1:7 and note.

Holy One. Lit. “holy ones” or “saints.” The translation here is based on the parallel with “the Lord” in the previous line (cf. 30:3, where the same plural form is used). BACK TO PROVERBS 9:10

STUDY NOTE FOR PROVERBS 9:11 See 3:2 and note. BACK TO PROVERBS 9:11

STUDY NOTE FOR PROVERBS 9:12 you are wise for yourself. That is, you will benefit (3:13–18; 4:9–13; 8:34, 35). BACK TO PROVERBS 9:12

STUDY NOTE FOR PROVERBS 9:13 –18 Folly’s invitation that contrasts with vv. 1–6.

9:13loud. See 7:11, 12.

seductive and knows nothing. The sensuous appeal of folly contrasts with wisdom as the teacher. BACK TO PROVERBS 9:13

STUDY NOTE FOR PROVERBS 9:14 on the highest places of the town. Folly counterfeits the actions of wisdom so as to appear wise (cf. v. 3). BACK TO PROVERBS 9:14

STUDY NOTE FOR PROVERBS 9:15, 16 Folly’s entreaties further imitate those of wisdom (cf. v. 4). BACK TO PROVERBS 9:15, BACK TO PROVERBS 9:16

STUDY NOTE FOR PROVERBS 9:17 Stolen water. Anything forbidden, especially illicit sex (5:3, 15; 7:16–18).

bread eaten in secret. Because it is stolen or forbidden. A perversity in human nature is stirred up by prohibition and the law (Rom. 7:7–11). BACK TO PROVERBS 9:17

STUDY NOTE FOR PROVERBS 9:18 the dead. Hb. rephaim, of uncertain derivation. The word is used eight times in the Bible, all in Hebrew poetry, referring to the spirits of the departed.

Sheol. See 1:12; 5:5; 7:27 and notes. In Proverbs, Sheol is the fitting destination of fools, not because it is a place of torment, as hell is later described (Rev. 14:9–11), but simply because those who go there have lost the possibility of relationship with the living God. See also 2:18 and note. BACK TO PROVERBS 9:18

STUDY NOTES FOR PROVERBS 10

STUDY NOTE FOR PROVERBS 10:1–22:16 These verses consist mainly of single-sentence proverbs and are intended to teach those who embrace wisdom how to live out that wisdom in all of life. The unity of the section is marked by the heading in 10:1, “The proverbs of Solomon”; the shift to “the words of the wise” in 22:17; and the fact that the section contains 375 proverbs, the numerical equivalent to Solomon’s name in Hebrew.

There is no evidence that these are a form of wisdom literature from a different time than the longer instructions of chs. 1–9. They are simply different forms and function in different ways. Aphorisms are often stated without qualifications; they are thus often misinterpreted as promises rather than proverbs.

The wisdom of Proverbs presupposes and builds upon the special revelation of God in the Mosaic law (1:8 note). The Hebrew sages assumed that, given human intelligence and the gift of God’s wisdom in His self-revelation, God’s people can discern the order and relationships that make for a meaningful and productive life. The wisdom of Proverbs is the fruit of experience and reflection, stressing the need to think through and apply human knowledge and the Word of God to all affairs of life in a responsible way.

As is sometimes the case in the Bible, the chapter divisions are rather arbitrary and do not aid the analysis of the text. The individual sentences can be classified according to their literary structures and themes. Chapters 10–15 consist mainly of contrasts between opposites, as indicated by the conjunction “but” introducing the second line of most of these proverbs. This common literary device uses contrasting pairs such as “righteous” vs. “wicked” and “wise” vs. “fool.” Occasional grouping of sentences according to theme and form is evident in the book, a method that aids memorization but does not assist the interpretation of the mostly independent sayings. Each sentence has its own social setting and special aim. Much like folk sayings in other societies, some of the sayings have been separated from their contexts in order to provide concise, practical guidelines for living.

10:1 The proverbs of Solomon. See Introduction: Author. BACK TO PROVERBS 10:1

STUDY NOTE FOR PROVERBS 10:2 righteousness. See note on 8:18. In this chapter, about half the verses contain a contrast between the righteous and the wicked.

delivers from death. See 2:18; 3:18 and notes. BACK TO PROVERBS 10:2

STUDY NOTE FOR PROVERBS 10:3 does not let ... go hungry. There is a correlation between righteousness and life both in the covenant promises of God and in general life experience. The suffering of the righteous is not in view, however (cf. 1:19 note). BACK TO PROVERBS 10:3

STUDY NOTE FOR PROVERBS 10:4, 5 See 6:6–11; 13:4; 15:19; 24:30–34. A frequently used wisdom theme, poverty itself is no shame, but poverty due to laziness is.

10:5 prudent son. Family relationships and obligations are primary concerns in wisdom literature. BACK TO PROVERBS 10:4, 5

STUDY NOTE FOR PROVERBS 10:6 Blessings. The unspecified blessings leave the application open to a range of situations, but, as in v. 22, the goodness of the Lord is experienced. BACK TO PROVERBS 10:6

STUDY NOTE FOR PROVERBS 10:7 memory. How the righteous person is remembered after death. BACK TO PROVERBS 10:7

STUDY NOTE FOR PROVERBS 10:8 receive commandments. The wise person is teachable and receives the commands of wisdom (2:1; 3:1 and notes).

babbling fool. Fools do not know when to be silent and listen. They lack the discipline of wisdom and promote their own downfall (v. 14 note). BACK TO PROVERBS 10:8

STUDY NOTE FOR PROVERBS 10:9 will be found out. The one who attempts to pervert the truth will be exposed and disciplined by God. BACK TO PROVERBS 10:9

STUDY NOTE FOR PROVERBS 10:10 winks the eye. See 6:13 and note.

babbling fool. See v. 8 and note. This phrase does not seem to correspond to the first line, either as a parallel or a contrast. The Septuagint reads, “but the one who boldly reproves makes peace.” BACK TO PROVERBS 10:10

STUDY NOTE FOR PROVERBS 10:11 fountain of life. The image is similar to “tree of life” (3:18 note). The words of the wise, like a well, are a source of life (Ezek. 47:1–12; Rev. 22:1–3). BACK TO PROVERBS 10:11

STUDY NOTE FOR PROVERBS 10:12 Hatred. Suggests the rejection of the good order, indeed the dissolution (cf. 1 John 3:15) of human relationships. Such hatred causes the fragmentation of society.

love. Suggests seeking the best for others. Love is the greatest expression of ordered relationships.

covers. In order to promote harmony of relationships, love covers over those matters that cause friction. This verse is alluded to in James 5:20 and 1 Pet. 4:8. BACK TO PROVERBS 10:12

STUDY NOTE FOR PROVERBS 10:13 Those who are perceptive reveal their character in the wisdom of their words. Those who lack sense simply involve themselves in strife. The parallel suggests that foolish talk is the cause of their problems. BACK TO PROVERBS 10:13

STUDY NOTE FOR PROVERBS 10:14 lay up knowledge. The wise person, though no longer the pupil, will continue to learn. See notes on 1:5 and 9:9. Only a fool claims to know everything.

mouth of a fool. Note how often the fool is portrayed as a babbler (vv. 6, 8, 13, 18, 19, 31, 32). The book of James, the wisdom book of the NT, also explores this theme (James 1:26; 3:1–12). Knowing when to speak and when to keep silent is a prominent wisdom theme (11:12 note; 26:4, 5; Job 38:2; 42:1–6). BACK TO PROVERBS 10:14

STUDY NOTE FOR PROVERBS 10:15 strong city. The image is that of security against the uncertainties of life, a benefit of building wealth over time (13:11).

poverty of the poor. The poor do not have much defense against unexpected financial downturns in life. BACK TO PROVERBS 10:15

STUDY NOTE FOR PROVERBS 10:16 wage. The outcome or reward of righteousness is life (3:2, 18 and notes; cf. Rom. 6:23).

sin. Sin or its consequence, punishment, is opposed to life. BACK TO PROVERBS 10:16

STUDY NOTE FOR PROVERBS 10:18 The form of this verse, synonymous parallelism, differs from the parallel of opposites (antithetic parallelism) found in much of this chapter. Again the subject is foolish speech (lying or slander), and the one who engages in such action is either malicious or foolish (v. 14 note). Such foolishness is not lightly regarded, because this folly is actually sin (Ex. 20:16). BACK TO PROVERBS 10:18

STUDY NOTE FOR PROVERBS 10:20 heart. Here the word is parallel with “tongue.” The mind, will, and character of the wicked are the source of futile words (Matt. 15:18, 19). BACK TO PROVERBS 10:20

STUDY NOTE FOR PROVERBS 10:21 See vv. 11 and 17. The wisdom of the righteous has good effects upon others, but fools cannot even sustain themselves. BACK TO PROVERBS 10:21

STUDY NOTE FOR PROVERBS 10:22 rich. In the OT context, this is material wealth, a result of Solomon’s wisdom (1 Kin. 4:22–28; 10:4–13). Wealth is not wisdom’s goal but is often wisdom’s reward (v. 2).

adds no sorrow. The book of Proverbs lays down the basic teachings of wisdom and leaves the exceptions for the most part to books such as Job and Ecclesiastes. BACK TO PROVERBS 10:22

STUDY NOTE FOR PROVERBS 10:24 What the wicked dreads. The wicked’s fear of punishment. The meaning seems to be that God’s righteous judgment is inevitable.

desire ... granted. Cf. Ps. 37:4 BACK TO PROVERBS 10:24

STUDY NOTE FOR PROVERBS 10:26 The form of this proverb, synonymous parallelism, differs from the parallel of opposites (antithetic parallelism) found in much of this chapter. The comparison turns on what is common to the three pairs (see Introduction to Hebrew Poetry). The lazy person is a distasteful irritant to his employer. BACK TO PROVERBS 10:26

STUDY NOTE FOR PROVERBS 10:27 The fear of the LORD. See 1:7; 9:10 and notes. Harmony with God, here recognized as coming through the provisions of the covenant, means harmony with life. As in the fifth commandment, the blessings of God are seen in terms of a lengthy and fruitful life in the Promised Land (Ex. 20:12; Deut. 5:16 note). See 2:20–22; 3:2 and note. BACK TO PROVERBS 10:27

STUDY NOTE FOR PROVERBS 10:29 States a basic principle of covenant theology rather than an observation on human life. The wisdom writers remind us that the source of all true knowledge and wisdom is the self-revelation of God in His creative, providential, and saving works, and especially in the Scriptures. BACK TO PROVERBS 10:29

STUDY NOTE FOR PROVERBS 10:30 See v. 27. Another proverb grounded in God’s covenant with Israel. The “land” is that promised to Israel, and its possession is basic to life. Possession of the land was conditional upon the response of faith to the covenant promises. BACK TO PROVERBS 10:30

STUDY NOTE FOR PROVERBS 10:31, 32 See note on v. 14. BACK TO PROVERBS 10:32

10:31 perverse. Suggests that which speaks dishonestly and seeks to prevent sound judgment in others. BACK TO PROVERBS 10:31

STUDY NOTES FOR PROVERBS 11

STUDY NOTE FOR PROVERBS 11:1 false balance. Honesty and fair dealing are basic to covenant ethics. Reference to the Lord indicates that covenant relationships are in view. BACK TO PROVERBS 11:1

STUDY NOTE FOR PROVERBS 11:2 pride ... disgrace. Wisdom recognizes the importance of self-control. Arrogance and pride are easily recognized by others who will then withhold honor.

with the humble is wisdom. Because humility involves the realistic appraisal of one’s place in relationship to others, it promotes a wise sense of the true order of things. BACK TO PROVERBS 11:2

STUDY NOTE FOR PROVERBS 11:3 integrity. The Hb. word indicates a state of moral goodness in life. Guidance in living is put in its ethical framework. A right relationship to the Lord leads to a right course in life.

crookedness. This lifestyle destroys a person because God’s order cannot ultimately be resisted. BACK TO PROVERBS 11:3

STUDY NOTE FOR PROVERBS 11:4 day of wrath. The saying anticipates not merely natural and impersonal retribution in life but a personal judge and His wrath. Wealth cannot secure anyone from God’s wrath (Luke 12:13–21).

righteousness. See note on 8:18. BACK TO PROVERBS 11:4

STUDY NOTE FOR PROVERBS 11:5, 6 The sense is almost identical with v. 3. BACK TO PROVERBS 11:5, 6

STUDY NOTE FOR PROVERBS 11:8 delivered. An apparent reference to God’s providential intervention. Proverbial sayings often state what is generally true, but not without exceptions. The suffering of the righteous (e.g., Job) shows that while a degree of order is perceptible in human experience, such order is not invariable since God is sovereign and pursues His eternal purposes. Trusting in God’s goodness, even when His goodness is not immediately seen, alone addresses the problem of the righteous sufferer. See note on 10:1–22:16 and Introduction to Hebrew Poetry. BACK TO PROVERBS 11:8

STUDY NOTE FOR PROVERBS 11:9 With his mouth. See 10:13, 14, 18 and notes.

knowledge. Wisdom and knowledge as the way to life enable one to escape the ways of the godless (vv. 4, 6, 8). BACK TO PROVERBS 11:9

STUDY NOTE FOR PROVERBS 11:10 A viable society must have some recognition of right and wrong, and of reward and retribution. Without descending to vindictive revenge, there is a proper rejoicing when the perpetrators of evil, corruption, and human misery are destroyed. BACK TO PROVERBS 11:10

STUDY NOTE FOR PROVERBS 11:11 The corporate implications of behavior are apparent: righteous lives strengthen the community, while the wicked corrupt and overthrow it. BACK TO PROVERBS 11:11

STUDY NOTE FOR PROVERBS 11:12 See note on 10:14. Gossip and derision easily destroy another’s reputation, but they do not advance the reputation of the gossiper. The wise know when to keep silent (v. 13; 12:23; 13:3; 17:28; 18:2, 6–8; Eccl. 3:7). BACK TO PROVERBS 11:12

STUDY NOTE FOR PROVERBS 11:13 A variation on v. 12, this verse notes that maintaining confidences strengthens relationships, but a fool’s gossip destroys them (10:14 and note). BACK TO PROVERBS 11:13

STUDY NOTE FOR PROVERBS 11:14 guidance ... counselors. See 15:22; 20:18; 24:6. Counsel or advice was a feature of the emergence of wisdom in political life during the reign of David (2 Sam. 15:30–17:23). BACK TO PROVERBS 11:14

STUDY NOTE FOR PROVERBS 11:15 See 6:1 and note. BACK TO PROVERBS 11:15

STUDY NOTE FOR PROVERBS 11:16 These opposed parallel thoughts (antithetic parallelism) perhaps teach the desirability of respect over mere wealth (22:1; cf. Eccl. 7:1) and show that the book is not unaware of exceptions to its basic teaching that the righteous prosper. Alternatively, the sense may be that the gracious woman retains honor as surely as the ruthless acquire riches. BACK TO PROVERBS 11:16

STUDY NOTE FOR PROVERBS 11:17 kind. Describes one who behaves rightly toward others. There is a legitimate self-interest expressed in the command to “love your neighbor as yourself” (Lev. 19:18). What is best for others is best for us. BACK TO PROVERBS 11:17

STUDY NOTE FOR PROVERBS 11:18 See 10:2, 16; cf. 1 Cor. 9:6–11. The reward may be material or spiritual. The principle is the lasting value of the rewards of righteousness. BACK TO PROVERBS 11:18

STUDY NOTE FOR PROVERBS 11:19 The ways of righteousness and evil, worked out in specific detail in many sayings in the chapter, are here stated in the broadest terms. The underlying principle is explained in Deut. 30:15–20. In this verse, “righteousness” and “evil” are used broadly to include the order in the world created by God and discerned by experience (8:18 note). BACK TO PROVERBS 11:19

STUDY NOTE FOR PROVERBS 11:21 will not go unpunished. The legal terminology indicates that the judgment of God, not merely natural retribution, is involved. In the same way, there is a judicial act of God involved in the escape of the righteous from judgment. BACK TO PROVERBS 11:21

STUDY NOTE FOR PROVERBS 11:23 See 10:24, 25, 28–30. The contrast of the righteous and the wicked is seen in their destinies. BACK TO PROVERBS 11:23

STUDY NOTE FOR PROVERBS 11:24–26 These verses make the general point that the generous person is blessed while miserliness leads to ruin (v. 17 note). BACK TO PROVERBS 11:24

STUDY NOTE FOR PROVERBS 11:26 The generosity of v. 25 is illustrated by the community-minded merchant who puts the needs of others ahead of his own interests. BACK TO PROVERBS 11:26

STUDY NOTE FOR PROVERBS 11:27 See v. 17 and note. The one who “seeks good” is either the benefactor of society who receives community approval in return or the seeker of righteousness who receives the approval of God (cf. Matt. 5:6). BACK TO PROVERBS 11:27

STUDY NOTE FOR PROVERBS 11:28 Whoever trusts in his riches will fall. See v. 4 and note. When possessions are seen to ensure life, God is excluded, as are right relations with others. The result is a life of diminished quality. BACK TO PROVERBS 11:28

STUDY NOTE FOR PROVERBS 11:29 The parallel thoughts of this verse are not obvious unless we understand the first line to mean a reckless use of the family wealth that brings ruin on the household. The fool inherits nothing (“wind”; see Eccl. 5:16) and must be the servant of the one who has managed his finances well. BACK TO PROVERBS 11:29

STUDY NOTE FOR PROVERBS 11:30 fruit ... tree of life. The metaphor is curiously mixed. The result of righteousness is life. See 3:18 and note; 13:12; 15:4.

captures souls. Lit. “takes souls” or “takes lives.” The usual meaning of the phrase is to kill or take away life. To accommodate this, the Septuagint renders the clause, “But the souls of the lawless are taken away before their time.” The translation is uncertain. BACK TO PROVERBS 11:30

STUDY NOTE FOR PROVERBS 11:31 The form of this proverb, using intensification (“how much more”), is typical of wisdom (15:11; 17:7; 19:7, 10; 21:27).

the righteous is repaid. Not even the righteous escape the scrutiny of judgment. The Septuagint translation reads, “If the righteous one is scarcely saved” (as quoted in 1 Pet. 4:18).

on earth. Or “in the land” (2:20–22 note).

how much more the wicked. If the sins of the righteous are judged, obviously those of the ungodly are judged as well. The principle of human responsibility is clear: even the righteous must accept that they are responsible for their folly. BACK TO PROVERBS 11:31

STUDY NOTES FOR PROVERBS 12

STUDY NOTE FOR PROVERBS 12:1 Whoever loves discipline loves knowledge. Lit. “loving discipline, loving knowledge.” The form of this proverb, like 13:3 and 14:2, groups things that belong together without explicitly stating the relationship. These are then contrasted with their opposites. The wise person accepts correction and consequently grows wiser, but the one who cannot accept criticism goes nowhere. BACK TO PROVERBS 12:1

STUDY NOTE FOR PROVERBS 12:2 favor. See note on 8:35.

LORD. See note on 1:7. BACK TO PROVERBS 12:2

STUDY NOTE FOR PROVERBS 12:4 See the extended appraisal of the virtuous wife at 31:10–31. BACK TO PROVERBS 12:4

STUDY NOTE FOR PROVERBS 12:5 The character of a person establishes principles for action. There is an implicit warning against trusting people on the basis of appearances. BACK TO PROVERBS 12:5

STUDY NOTE FOR PROVERBS 12:6 See 1:11. Stresses the power of words for good or evil.

delivers them. They will rescue the victims of the wicked. BACK TO PROVERBS 12:6

STUDY NOTE FOR PROVERBS 12:7 See 10:25 and note. BACK TO PROVERBS 12:7

STUDY NOTE FOR PROVERBS 12:8 good sense. The display of mastery in life wins praise.

twisted mind. Suggests an inability to think straight, a mind that is more muddled than evil. BACK TO PROVERBS 12:8

STUDY NOTE FOR PROVERBS 12:9 A number of proverbs have this form of direct comparison using the “better ... than” formula (15:16, 17; 16:8, 19, 32; 17:1, 12; 19:1).

to be lowly. A person of no social standing or reputation.

have a servant. The Septuagint renders the first half of this verse, “Better is a man in dishonor who works for himself.” The meaning is either “Better humble prosperity than poverty concealed by pretense” or “Better to work without esteem than to go hungry while dreaming of affluence.” BACK TO PROVERBS 12:9

STUDY NOTE FOR PROVERBS 12:10 God takes account of our treatment of animals (1 Kin. 4:33). This is consistent with concern for the right order of things in the world.

righteous. See note on 8:18.

mercy ... is cruel. The wicked person is incapable of kindness even toward his livestock. BACK TO PROVERBS 12:10

STUDY NOTE FOR PROVERBS 12:11 A variation of v. 9, this verse contrasts the benefits of honest hard work with fantasies that produce nothing. See 6:6–11; 20:4; 24:30–34; 28:19. BACK TO PROVERBS 12:11

STUDY NOTE FOR PROVERBS 12:12 The Hebrew of this verse is difficult, but the basic contrast—the benefits of righteousness against the effects of wickedness—is plain. BACK TO PROVERBS 12:12

STUDY NOTE FOR PROVERBS 12:13 See 10:11, 14, 31. BACK TO PROVERBS 12:13

STUDY NOTE FOR PROVERBS 12:14 The principle of rewards, expressed, e.g. in v. 21, is focused on wise speech. Such speech creates good relationships and shows care for the life-enhancing order of things. Its rewards are as tangible as those of physical labor. BACK TO PROVERBS 12:14

STUDY NOTE FOR PROVERBS 12:15 The fool thinks he knows better than others. The wise person is humble enough to learn from the experience of others and has the ability to discern good counsel (v. 1). BACK TO PROVERBS 12:15

STUDY NOTE FOR PROVERBS 12:16 Self-control is characteristic of the wise. The fool reacts too strongly and too soon, destroying relationships. The wise person leaves the way open for reconciliation. BACK TO PROVERBS 12:16

STUDY NOTE FOR PROVERBS 12:17 At first glance, this proverb expresses what should be self-evident, but it effectively illustrates the inevitable relationship between character and deeds (v. 5 note). BACK TO PROVERBS 12:17

STUDY NOTE FOR PROVERBS 12:18, 19 These two proverbs may have been placed with v. 17 because they enlarge on the same theme. Verse 18 considers the effects of words on our relationships with others, while v. 19 considers the strength of truth compared with the weakness of lies that inevitably are exposed as such (cf. v. 13). BACK TO PROVERBS 12:18, 19

STUDY NOTE FOR PROVERBS 12:20 Deceit. The contrast with “joy” seems to require that this means deceiving oneself.

peace. Hb. shalom. Refers to wholeness (3:2 note); it is a term addressing relationships rather than a reference to the private experience of tranquility. BACK TO PROVERBS 12:20

STUDY NOTE FOR PROVERBS 12:21 No ill. This basic condition of the righteous refers both to natural calamity and the judgment of God. See note on 10:22. BACK TO PROVERBS 12:21

STUDY NOTE FOR PROVERBS 12:22 The Lord’s self-revealed character and attitudes provide a strong motive for truth. BACK TO PROVERBS 12:22

STUDY NOTE FOR PROVERBS 12:23 conceals knowledge. Not out of selfishness but so that he does not parade his knowledge. Wisdom knows when to keep silent and when to speak (26:4, 5; Eccl. 3:7; James 3:17, 18).

proclaims folly. The fool not only has an inflated assessment of his own cleverness (v. 15) but also cannot resist showing it off. Such posturing betrays his real foolishness. BACK TO PROVERBS 12:23

STUDY NOTE FOR PROVERBS 12:25 The ministry of encouragement is more than a superficial word (James 2:15, 16), but the spoken word is still an important aspect of caring for one another. God acts toward us with deeds interpreted by His Word. BACK TO PROVERBS 12:25

STUDY NOTE FOR PROVERBS 12:27 roast. It is difficult to tell whether the translation should be that the man is too lazy to roast his prey or too lazy to catch it in the first place. The second line praises diligence without continuing the metaphor of the hunt. BACK TO PROVERBS 12:27

STUDY NOTE FOR PROVERBS 12:28 life. See 3:2, 18 and notes.

no death. Hb. “not death.” See note on 3:2. BACK TO PROVERBS 12:28

STUDY NOTES FOR PROVERBS 13

STUDY NOTE FOR PROVERBS 13:1 The teachability of the child or pupil contrasts with the fool’s propensity to scoff and to refuse correction (1:8, 22 and notes). BACK TO PROVERBS 13:1

STUDY NOTE FOR PROVERBS 13:2 fruit of his mouth. The power of words is a frequent wisdom theme. See 10:11, 13, 19; 12:14 and notes. Wise words are constructive, and the speaker personally benefits from them.

treacherous. Suggests treacherous deceivers whose social conscience is warped. BACK TO PROVERBS 13:2

STUDY NOTE FOR PROVERBS 13:3 guards his mouth. Having control over one’s speech so that what is said is carefully considered for its possible effects.

opens wide his lips. Blurts out words, either hastily or maliciously, without concern for the consequences. BACK TO PROVERBS 13:3

STUDY NOTE FOR PROVERBS 13:4 sluggard. See 6:6–11 and notes. Human responsibility cannot be avoided. Neither the world nor God owes us a living.

diligent. By rightly understanding the rewards of honest labor, the industrious person is sustained. BACK TO PROVERBS 13:4

STUDY NOTE FOR PROVERBS 13:5 righteous. See note on 8:18. BACK TO PROVERBS 13:5

STUDY NOTE FOR PROVERBS 13:6 See 10:9; 11:3–9. BACK TO PROVERBS 13:6

STUDY NOTE FOR PROVERBS 13:7 pretends to be. Though the disparity of possessions is noted, the point of the proverb seems to be the similarity of pretense. Each misrepresents the facts about himself. BACK TO PROVERBS 13:7

STUDY NOTE FOR PROVERBS 13:8 The rich may be kidnapped for ransom, but such threats do not concern the poor. Behind each situation is the principle that the security of riches can be illusory while the insecurity of poverty has its advantages. BACK TO PROVERBS 13:8

STUDY NOTE FOR PROVERBS 13:9 rejoices. The metaphor presents two kinds of houses: one brightly lit and happy, the other dark and deserted. These houses symbolize human lives: one person prospers and lives long while another is cut short (10:27 note). BACK TO PROVERBS 13:9

STUDY NOTE FOR PROVERBS 13:11 The wisdom of honest hard work is contrasted with the folly of dishonest gain. BACK TO PROVERBS 13:11

STUDY NOTE FOR PROVERBS 13:12 A common human experience: frustrated expectations cause a loss of morale and a sense of hopelessness. This does not imply that instant gratification is good but that we should honestly strive for desirable and attainable goals in life.

tree of life. See 3:18 and note. BACK TO PROVERBS 13:12

STUDY NOTE FOR PROVERBS 13:13 word. The word of wise instruction.

commandment. See 3:1 and note. The opposite effects of obedience and disobedience are constant themes. BACK TO PROVERBS 13:13

STUDY NOTE FOR PROVERBS 13:15 treacherous. See v. 2 and note. BACK TO PROVERBS 13:15

STUDY NOTE FOR PROVERBS 13:16 The truth of this proverb seems to be self-evident, but see 12:17 and note. BACK TO PROVERBS 13:16

STUDY NOTE FOR PROVERBS 13:17 wicked messenger. One who brings a deceitful message.

trouble. Or “misfortune.” Such a messenger was the Amalekite who, hoping to win favor from David, falsely claimed to have killed Saul but was executed for his trouble (2 Sam. 1:1–16). The parallel statements of this proverb suggest that the faithful messenger, perhaps an envoy, promotes the welfare of others. BACK TO PROVERBS 13:17

STUDY NOTE FOR PROVERBS 13:19 See v. 12 and note. The achievement of a worthwhile goal has benefits for one’s life. Fools will not turn from evil to pursue such goals. BACK TO PROVERBS 13:19

STUDY NOTE FOR PROVERBS 13:20 The simple lesson is that we become like those whose company we keep. BACK TO PROVERBS 13:20

STUDY NOTE FOR PROVERBS 13:21 Hebrew wisdom, with its focus on the lessons from human experience (ch. 4 note), stresses the general cause-and-effect relationship between lifestyles and their outcome. While this can be thought of as natural retribution because of the observed patterns of human experience, there is an underlying assumption that the order in the world is a consequence of God’s rule. BACK TO PROVERBS 13:21

STUDY NOTE FOR PROVERBS 13:22 good man. While in an ultimate sense and in terms of justification, no one is “good” (Rom. 3:12), in a limited sense one can be “good.”

leaves an inheritance. Wisdom in life has lasting effects, especially in one’s own family.

laid up for the righteous. The wealth of the wicked may be taken away and given to those more deserving (28:8; Job 27:13–19; Eccl. 2:26). This verse may point to the irresponsible dissipation of wealth due to folly or to divine retribution on the wicked wealthy for other sins (cf. James 5:1–3). BACK TO PROVERBS 13:22

STUDY NOTE FOR PROVERBS 13:23 The natural relationship between diligence and sufficiency (vv. 4, 11 notes) is broken by oppression and injustice. BACK TO PROVERBS 13:23

STUDY NOTE FOR PROVERBS 13:24 rod. Although the word may symbolize any kind of disciplinary correction, there is little doubt that corporal punishment was approved in some situations (10:13; 22:15; 23:13, 14; 29:15). Discipline with love prevents the rod from being destructive (3:11, 12 and notes). BACK TO PROVERBS 13:24

STUDY NOTE FOR PROVERBS 13:25 See vv. 13, 18, 21 and notes. BACK TO PROVERBS 13:25

STUDY NOTES FOR PROVERBS 14

STUDY NOTE FOR PROVERBS 14:1 wisest of women builds her house. Note the verbal parallels with the personification of wisdom as a woman who builds her house in 9:1. BACK TO PROVERBS 14:1

STUDY NOTE FOR PROVERBS 14:2 uprightness. A contrast with “devious,” the word means “straight,” “honest.”

fears the LORD. See 1:7 and note. BACK TO PROVERBS 14:2

STUDY NOTE FOR PROVERBS 14:3 See 10:13 and note. BACK TO PROVERBS 14:3

STUDY NOTE FOR PROVERBS 14:4 clean. It is unclear whether the Hebrew means that the trough is “clean” or full of “grain” as a result of being unused. In either case, the minor benefit of the unused trough must be weighed against the nothing that is produced when no oxen are working. Expenses must be accepted if anything is to be accomplished. BACK TO PROVERBS 14:4

STUDY NOTE FOR PROVERBS 14:5 A fact and a warning that emphasize the consistency of character with action (12:5, 17 and notes). BACK TO PROVERBS 14:5

STUDY NOTE FOR PROVERBS 14:6 scoffer. See 1:22 and note.

seeks wisdom. This kind of person may recognize the value of wisdom but does not have the teachability to succeed. BACK TO PROVERBS 14:6

STUDY NOTE FOR PROVERBS 14:8 prudent. In the context of wisdom, the term indicates one who is shrewd, who acts with real discernment in a way that promotes life. See 12:16, 23; 13:16 and notes.

deceiving. Perhaps self-deception (cf. 12:20 and note), although the deception of others may be involved. BACK TO PROVERBS 14:8

STUDY NOTE FOR PROVERBS 14:9 mock at the guilt offering. This may mean that they mock at the suggestion of presenting the sacrificial guilt offering to God or of making restitution to the person wronged (Lev. 6:1–7).

acceptance. The second line of the verse contrasts with the first, and the sense of the word is either acceptance with God or restored fellowship with others. BACK TO PROVERBS 14:9

STUDY NOTE FOR PROVERBS 14:10 While much of biblical Wisdom Literature reflects on interpersonal relationships, there is also a concern for those aspects of life that are personal and private. Some things cannot be communicated, and one must learn to know what they are. BACK TO PROVERBS 14:10

STUDY NOTE FOR PROVERBS 14:12 See 2:18, 20–22; 3:18 and notes.

seems right. The saying implies that the way is not right and that the person in question is rash, undiscerning, or ignorant. BACK TO PROVERBS 14:12

STUDY NOTE FOR PROVERBS 14:13 Cf. v. 10 and note. Outward joy and hidden grief may coexist, but grief may be the truth to be faced in the end. BACK TO PROVERBS 14:13

STUDY NOTE FOR PROVERBS 14:14 The Hebrew in the second line of this verse is difficult, but the basic contrast between the rewards for good and evil behavior is apparent. BACK TO PROVERBS 14:14

STUDY NOTE FOR PROVERBS 14:15 simple. See note on 1:4. The “simple” person is unskilled in the use of critical judgment.

prudent. See note on v. 8. BACK TO PROVERBS 14:15

STUDY NOTE FOR PROVERBS 14:17 quick temper. See v. 29; 16:32; 19:11 and notes.

of evil devices. The Hb. word usually signifies “discretion,” a positive virtue (1:4; 2:11; 3:21; 5:2; 8:12). A following line of opposite meaning (antithetic parallelism), as found in most of the proverbs in this chapter, would suggest the opposite of quick-tempered. BACK TO PROVERBS 14:17

STUDY NOTE FOR PROVERBS 14:18 knowledge. See 1:7 and note. BACK TO PROVERBS 14:18

STUDY NOTE FOR PROVERBS 14:19 Even in this life, evil people are sometimes compelled to give grudging respect to the good. But the justice of God may be intended, in which the righteous are finally vindicated and the wicked made to bow before them at the last judgment. BACK TO PROVERBS 14:19

STUDY NOTE FOR PROVERBS 14:20 This proverb states a general truth without comment: people tend to gravitate to the rich from whom they can gain rather than to the poor to whom they must give. The following proverb provides a qualification: people should not be indifferent toward the poor. BACK TO PROVERBS 14:20

STUDY NOTE FOR PROVERBS 14:21 God’s law commands kindness and care for one’s neighbor as a reflection of the Lord’s character (Lev. 19:10–18). This principle has even greater clarity in the NT, which requires that we treat one another in a way that reflects God’s gracious treatment of us through Christ (1 John 4:7–11). BACK TO PROVERBS 14:21

STUDY NOTE FOR PROVERBS 14:22 steadfast love and faithfulness. This phrase, used of God’s loving compassion for His covenant people (Ps. 86:15), is here applied to the highest human love and loyalty. BACK TO PROVERBS 14:22

STUDY NOTE FOR PROVERBS 14:23 See 10:4; 12:11; 13:4 and notes. BACK TO PROVERBS 14:23

STUDY NOTE FOR PROVERBS 14:24 As it stands, this verse is similar to v. 23. The self-evident truth in the second line emphasizes the futility of folly. BACK TO PROVERBS 14:24

STUDY NOTE FOR PROVERBS 14:25 See v. 5. The first line expresses the results of truthful witness in a legal dispute. The second line does not express the opposite of the thought in the first line (as is usually the case in antithetic parallelism) but simply indicates the nature of false witness as it obscures the truth. BACK TO PROVERBS 14:25

STUDY NOTE FOR PROVERBS 14:26 fear of the LORD. See 1:7 and note. BACK TO PROVERBS 14:26

STUDY NOTE FOR PROVERBS 14:27 fountain of life. See 3:18; 10:11; 11:30; 13:14 and notes. BACK TO PROVERBS 14:27

STUDY NOTE FOR PROVERBS 14:29 See v. 17. BACK TO PROVERBS 14:29

STUDY NOTE FOR PROVERBS 14:30 heart. See note on 2:2. The ancients recognized the link between mental and spiritual tranquility and physical health (3:7, 8). BACK TO PROVERBS 14:30

STUDY NOTE FOR PROVERBS 14:32 death. The Septuagint reads “piety,” making a more direct contrast with “wickedness.” The Hebrew text does not speak explicitly of resurrection from death, but it does suggest confidence that God vindicates the righteous (23:18 and note). BACK TO PROVERBS 14:32

STUDY NOTE FOR PROVERBS 14:33 makes itself known. The meaning of this line is uncertain. Either the fool readily flaunts what he imagines to be his wisdom, or even the fool manifests an occasional bit of wisdom. BACK TO PROVERBS 14:33

STUDY NOTE FOR PROVERBS 14:34 exalts. Either morally or as a consequence of divine material blessings (Deut. 28:1–14; 1 Kin. 4:20–28). BACK TO PROVERBS 14:34

STUDY NOTE FOR PROVERBS 14:35 The wisdom of the royal court provides this warning against the incompetent fool. BACK TO PROVERBS 14:35

STUDY NOTES FOR PROVERBS 15

STUDY NOTE FOR PROVERBS 15:1 The power of words to build up or to destroy relationships is stressed here and in vv. 2, 4, 7, 14, and 23. BACK TO PROVERBS 15:1

STUDY NOTE FOR PROVERBS 15:2 See 6:17, 24; 10:20, 31; 12:17–19. BACK TO PROVERBS 15:2

STUDY NOTE FOR PROVERBS 15:3 eyes of the LORD. See 2 Chr. 16:9; Ps. 33:13–15. The sages sometimes looked beyond the observable events and natural retribution to remind themselves of the reality of divine justice. BACK TO PROVERBS 15:3

STUDY NOTE FOR PROVERBS 15:4 gentle. See text note. A conciliatory tongue mends relationships (v. 2; 12:18).

tree of life. See 3:18 and note.

perverseness. See note on 11:3.

breaks the spirit. Destroys morale and self-esteem. BACK TO PROVERBS 15:4

STUDY NOTE FOR PROVERBS 15:5 See 1:8; 6:20; 12:15; 13:1, 13, 18. Humble teachability is the mark of the wise. BACK TO PROVERBS 15:5

STUDY NOTE FOR PROVERBS 15:6 treasure. Either material riches or perhaps a metaphor for wisdom itself (cf. 8:18–21).

trouble. Or “the income of the wicked will be destroyed,” as in the Septuagint. BACK TO PROVERBS 15:6

STUDY NOTE FOR PROVERBS 15:7 See v. 2 and note. BACK TO PROVERBS 15:7

STUDY NOTE FOR PROVERBS 15:8 See Is. 1:12–15; Amos 5:21–24. The sage here draws on Israel’s religious life, illustrating the covenantal framework within which biblical wisdom operates. BACK TO PROVERBS 15:8

STUDY NOTE FOR PROVERBS 15:10 the way. The way of divine wisdom (2:12–20). Discipline will be needed to bring this one back to God’s path (v. 5; 12:1).

hates reproof will die. See 2:18 and note. BACK TO PROVERBS 15:10

STUDY NOTE FOR PROVERBS 15:11 Abaddon. Death is here portrayed as a kind of destruction from the Lord. The Lord penetrates the secrets of the grave; how much easier is it for Him to know our minds (Ps. 139:23, 24). Like Sheol, Abaddon is the abode of the dead (see Ps. 88:12; Job 26:6; 28:22; 31:12). BACK TO PROVERBS 15:11

STUDY NOTE FOR PROVERBS 15:12 scoffer. See note on 1:22. BACK TO PROVERBS 15:12

STUDY NOTE FOR PROVERBS 15:13 See note on 14:30. BACK TO PROVERBS 15:13

STUDY NOTE FOR PROVERBS 15:15 feast. A metaphor for joy. The Hb. word can mean “drink” as opposed to food or “feast,” which usually includes the drinking of wine. Eccl. 10:19 says, “Bread is made for laughter, and wine gladdens life, and money answers everything.” BACK TO PROVERBS 15:15

STUDY NOTE FOR PROVERBS 15:16 For examples of the “better ... than” comparison form, see note on 12:9. The fear of the Lord brings its own riches (v. 6 note).

treasure and trouble. See 10:2. Riches that do not accrue from a wise life carry seeds of destruction (Mark 10:25). BACK TO PROVERBS 15:16

STUDY NOTE FOR PROVERBS 15:17 The contrast is indicative of poverty and wealth. The quality of family relationships is not tied to wealth; the quality of hospitality is based on relationships, not on the food provided. BACK TO PROVERBS 15:17

STUDY NOTE FOR PROVERBS 15:18 See 14:17, 29; 15:1. The disposition of people calms or inflames a quarrel. We can disagree without being disagreeable. BACK TO PROVERBS 15:18

STUDY NOTE FOR PROVERBS 15:19 See 6:6–11; 10:4; 13:4.

upright. The word is used here as the opposite of “lazy.” There is an implied link between sloth and unrighteousness, diligence and virtue. BACK TO PROVERBS 15:19

STUDY NOTE FOR PROVERBS 15:23 The wise receive great satisfaction from being able to give the proper word at the right time. BACK TO PROVERBS 15:23

STUDY NOTE FOR PROVERBS 15:24 See 2:18–22 and notes.

Sheol. See note on 1:12. BACK TO PROVERBS 15:24

STUDY NOTE FOR PROVERBS 15:25 A recognition of ultimate divine retribution.

house of the proud. See 14:11.

the widow’s boundaries. See note on Deut. 19:14. Since the oppression of widows did take place (e.g., Is. 1:17, 23; 10:2), this proverb must be seen as a statement of confidence that God’s righteousness is finally realized. BACK TO PROVERBS 15:25

STUDY NOTE FOR PROVERBS 15:26 As with vv. 8, 9, to maintain a right relationship with the Lord is the ultimate wisdom. BACK TO PROVERBS 15:26

STUDY NOTE FOR PROVERBS 15:27 greedy ... bribes. These parallel lines suggest one whose riches are ill-gotten. Our folly usually has repercussions on those closest to us (1:19).

will live. See 2:20–22 and notes. BACK TO PROVERBS 15:27

STUDY NOTE FOR PROVERBS 15:28 The wise and righteous recognize the need to weigh matters carefully before giving advice. BACK TO PROVERBS 15:28

STUDY NOTE FOR PROVERBS 15:29 See note on v. 8. BACK TO PROVERBS 15:29

STUDY NOTE FOR PROVERBS 15:30 The light of the eyes. The idea seems to be that a cheerful, radiant person or a beautiful scene affects one’s mind in the same way that good news promotes our general well-being. See note on 14:30. BACK TO PROVERBS 15:30

STUDY NOTE FOR PROVERBS 15:32 despises himself. Folly is self-destructive. BACK TO PROVERBS 15:32

STUDY NOTE FOR PROVERBS 15:33 See 1:7; 11:2 and notes. BACK TO PROVERBS 15:33

STUDY NOTES FOR PROVERBS 16

STUDY NOTE FOR PROVERBS 16:1 The sages occasionally remind us that human responsibility to reason and act does not contradict God’s sovereignty (vv. 2, 9).

answer ... from the LORD. The phrase means either that God enables us to give that apt answer and carry through plans, or, more likely, that God’s answer (His word of decision) is the real power that shapes events (16:33; 19:21; cf. Phil. 2:12, 13). BACK TO PROVERBS 16:1

STUDY NOTE FOR PROVERBS 16:2 spirit. People are able to rationalize almost any kind of behavior as they strive to justify themselves (12:15; 30:12). God’s knowledge is a warning against such self-deception (Heb. 4:12; cf. 1 Cor. 4:3–5). BACK TO PROVERBS 16:2

STUDY NOTE FOR PROVERBS 16:3 Commit. Hb. “roll.” The expression is unusual. It may mean that our plans should be devised with conscious application of the principles of God’s Word or, more likely, entrusted to the Lord (Ps. 37:5). BACK TO PROVERBS 16:3

STUDY NOTE FOR PROVERBS 16:4 for its purpose. Lit. “for His answer” or “for its answer.” All of creation, even the wicked and their actions, stand under God’s sovereignty and serve His purposes (cf. Rom. 9:17–23). BACK TO PROVERBS 16:4

STUDY NOTE FOR PROVERBS 16:5 See 11:20, 21. BACK TO PROVERBS 16:5

STUDY NOTE FOR PROVERBS 16:6 steadfast love and faithfulness. Summarizes the attitude of the wise to the Lord (3:3; 14:22; 20:28). The saying is a rebuke to formal religion without true faith. BACK TO PROVERBS 16:6

STUDY NOTE FOR PROVERBS 16:7 please the LORD. See Eccl. 2:26 and Eph. 5:10. Following God’s way has reconciling and healing effects on personal relationships. BACK TO PROVERBS 16:7

STUDY NOTE FOR PROVERBS 16:8 See 15:16, 17 and notes. BACK TO PROVERBS 16:8

STUDY NOTE FOR PROVERBS 16:9 See vv. 1, 2 and notes. BACK TO PROVERBS 16:9

STUDY NOTE FOR PROVERBS 16:10 An oracle. The king’s word was law, and he was entitled to seek divine guidance for his judgments. David spoke as a messenger of God (2 Sam. 14:17, 20), and Solomon desired a discerning heart (1 Kin. 3:9). The gift of God’s wisdom to the king did not relieve him of the responsibility to seek wisdom and to act according to justice. BACK TO PROVERBS 16:10

STUDY NOTE FOR PROVERBS 16:11 See 11:1; 20:10, 23; Amos 8:5. Behind this statement is wisdom’s view of God as the one who establishes and maintains the righteous order that makes life meaningful. For the law against false weights, see Lev. 19:35, 36; Deut. 25:13–16. BACK TO PROVERBS 16:11

STUDY NOTE FOR PROVERBS 16:12–15 Wisdom concerning kingship not only reflects the ideal of Solomon and his wise rule but also expresses the power of the king to establish righteous order in his realm. BACK TO PROVERBS 16:12

STUDY NOTE FOR PROVERBS 16:15 clouds that bring the spring rain. See note on Amos 4:7, 8. The king’s favor can cause one’s life to flourish like crops in spring. BACK TO PROVERBS 16:15

STUDY NOTE FOR PROVERBS 16:16 The “better ... than” comparisons unambiguously state the superiority of one thing over another but do not say why one is superior (12:9 note). That wisdom is better than material riches is a common wisdom theme (3:13–15; 8:10, 11, 19). This does not mean that riches are in themselves undesirable (3:9, 10; 1 Kin. 3:10–13; 10:7–9) but only that they must be acquired as the fruit of wisdom. BACK TO PROVERBS 16:16

STUDY NOTE FOR PROVERBS 16:18 See 11:2 and note. The proud are unteachable and, therefore, headed for destruction. BACK TO PROVERBS 16:18

STUDY NOTE FOR PROVERBS 16:19 See v. 16; 15:16 and notes. BACK TO PROVERBS 16:19

STUDY NOTE FOR PROVERBS 16:21 sweetness of speech. “Honeyed words” reflect an aptitude for communication. BACK TO PROVERBS 16:21

STUDY NOTE FOR PROVERBS 16:22 fountain of life. See 10:11 and note.

instruction of fools is folly. It is senseless to correct fools, because they will not listen. The Hebrew could also mean that foolishness becomes an adequate punishment for fools. BACK TO PROVERBS 16:22

STUDY NOTE FOR PROVERBS 16:23 heart. See note on 2:2. The wise person speaks from a mind informed by the truth. BACK TO PROVERBS 16:23

STUDY NOTE FOR PROVERBS 16:24 Gracious words. See note on v. 21. Such words have healing value for human relationships and personal well-being. BACK TO PROVERBS 16:24

STUDY NOTE FOR PROVERBS 16:26 mouth. The most basic incentive against idleness is the threat of hunger (2 Thess. 3:10–12). BACK TO PROVERBS 16:26

STUDY NOTE FOR PROVERBS 16:27 worthless man. See note on 6:12.

a scorching fire. The metaphor emphasizes the destructive power of vindictive and slanderous words. BACK TO PROVERBS 16:27

STUDY NOTE FOR PROVERBS 16:30 winks. See note on 6:13. BACK TO PROVERBS 16:30

STUDY NOTE FOR PROVERBS 16:31 it is gained. Or “It is found.” The righteous life is the wise life that promotes longevity (3:2 note). The elderly are honored for their wisdom, learning, and experience. BACK TO PROVERBS 16:31

STUDY NOTE FOR PROVERBS 16:32 slow to anger. Such a person brings calm and sound judgment to a crisis (James 1:19, 20). BACK TO PROVERBS 16:32

STUDY NOTE FOR PROVERBS 16:33 The lot. See note on Jon. 1:7.

every decision is from the LORD. The answer was not a matter of chance but came from God (Acts 1:26). Under God’s sovereign rule, what might look like chance to us is nonetheless ordained by the One who works out all things according to the counsel of His will (Eph. 1:11). BACK TO PROVERBS 16:33

STUDY NOTES FOR PROVERBS 17

STUDY NOTE FOR PROVERBS 17:1 feasting with strife. Lit. “sacrifices of strife” (see text note), perhaps a contrast with the peace or fellowship offering (Deut. 27:7). Harmony can exist without lavish provision. BACK TO PROVERBS 17:1

STUDY NOTE FOR PROVERBS 17:2 Inherited privileges can easily be forfeited to those who by diligence show themselves worthy to enjoy it (11:29). BACK TO PROVERBS 17:2

STUDY NOTE FOR PROVERBS 17:3 the LORD tests hearts. The comparisons indicate that the Lord uses our experiences to improve us. The fiery test is not to destroy but to refine. The progression from silver to gold to heart seems to place an extreme value on the heart. BACK TO PROVERBS 17:3

STUDY NOTE FOR PROVERBS 17:4 The sin is not simply in the listening but in the implied perverse desire to use for evil what is heard (cf. 16:27). BACK TO PROVERBS 17:4

STUDY NOTE FOR PROVERBS 17:5 See 14:21 and note. BACK TO PROVERBS 17:5

STUDY NOTE FOR PROVERBS 17:6 Grandchildren. The natural desire of all parents to have grandchildren was intensified in Israel, where the full blessings of the covenant, which lay in the future, would be possessed by one’s descendants (Pss. 127:3; 128:1–6).

glory of children is their fathers. See Ex. 20:12. The parents are the guardians and most influential teachers of divine truth to their children. BACK TO PROVERBS 17:6

STUDY NOTE FOR PROVERBS 17:7 false speech to a prince. See 8:15, 16; 16:10, 12, 13 and notes. BACK TO PROVERBS 17:7

STUDY NOTE FOR PROVERBS 17:8 bribe. Bribery is often effective. This observation of corrupt human behavior is made without passing moral judgment (cf. the unjust steward in Luke 16:1–9). Bribery is condemned in 15:27. Wisdom rejects pragmatism in favor of obedience to God’s law. BACK TO PROVERBS 17:8

STUDY NOTE FOR PROVERBS 17:10 A frequent wisdom theme: wise people are teachable. By contrast, the fool will not learn at all (9:7–9). BACK TO PROVERBS 17:10

STUDY NOTE FOR PROVERBS 17:11 Government is given by God for the preservation of order in society (Rom. 13:1–5). Rebellion invites official retribution against the attempt to destroy social order. BACK TO PROVERBS 17:11

STUDY NOTE FOR PROVERBS 17:16 buy wisdom. The fool cannot overcome lack of wisdom by buying an education. BACK TO PROVERBS 17:16

STUDY NOTE FOR PROVERBS 17:18 See 6:1–3 and notes. BACK TO PROVERBS 17:18

STUDY NOTE FOR PROVERBS 17:19 The parallel lines of this proverb relate pride and wrongdoing with fighting and destruction, giving the reader material for reflection. BACK TO PROVERBS 17:19

STUDY NOTE FOR PROVERBS 17:21 See 10:1; 15:20; 17:25. BACK TO PROVERBS 17:21

STUDY NOTE FOR PROVERBS 17:22 See 14:30; 15:13, 30 and notes. BACK TO PROVERBS 17:22

STUDY NOTE FOR PROVERBS 17:23 See v. 8 and note. BACK TO PROVERBS 17:23

STUDY NOTE FOR PROVERBS 17:24 The contrast is between concentration on the task of learning wisdom and daydreaming (12:11 note). BACK TO PROVERBS 17:24

STUDY NOTE FOR PROVERBS 17:25 See v. 21 and note. BACK TO PROVERBS 17:25

STUDY NOTE FOR PROVERBS 17:27 restrains. That is, restrains his speech. This proverb contrasts with 16:27, 28. The wise know how to control their tongues. BACK TO PROVERBS 17:27

STUDY NOTE FOR PROVERBS 17:28 A hypothetical extension of v. 27. Ironically, the fool who has the wit to keep silent shows at least some potential for wisdom. BACK TO PROVERBS 17:28

STUDY NOTES FOR PROVERBS 18

STUDY NOTE FOR PROVERBS 18:1 The Hebrew is difficult. The first line suggests that the unfriendly person (Hb. “estranged”) is self-seeking. BACK TO PROVERBS 18:1

STUDY NOTE FOR PROVERBS 18:3 The social consequences of folly and wickedness are loss of honor and esteem. BACK TO PROVERBS 18:3

STUDY NOTE FOR PROVERBS 18:4 The words of a man’s mouth are deep waters. The sense of the clause is either that a common person’s words are obscure, or, more likely, that a wise person’s words are profound. Prov. 20:5 likens the purposes in one’s heart to “deep waters,” which another wise person can draw out. If a common person is in view, then line two contrasts obscurity with the clarity of wisdom. If the wise are in view, line two develops the theme. The ambiguity may be deliberate, leaving the application open. BACK TO PROVERBS 18:4

STUDY NOTE FOR PROVERBS 18:6, 7 See 6:2; 10:11, 14; 13:3; 14:3 and notes. BACK TO PROVERBS 18:6

18:7 his soul. Or “of his life.” BACK TO PROVERBS 18:7

STUDY NOTE FOR PROVERBS 18:8 It is part of our sinful human nature to have an appetite for gossip. BACK TO PROVERBS 18:8

STUDY NOTE FOR PROVERBS 18:9 See 6:9–11. BACK TO PROVERBS 18:9

STUDY NOTE FOR PROVERBS 18:10 The name of the LORD. In Hebrew culture, a name was not a mere label but usually an expression of the character of a person. God’s covenant name, Yahweh (rendered “Lord”), is associated with His character as savior of His people (Ex. 3:13–15; 15:1–3 and notes).

a strong tower. The security of the righteous is based on God’s character as a faithful savior.

safe. Lit. “inaccessibly high.” BACK TO PROVERBS 18:10

STUDY NOTE FOR PROVERBS 18:11 A clear contrast with v. 10 (cf. 10:15). The implicit warning is against trusting only wealth (Luke 12:13–21). BACK TO PROVERBS 18:11

STUDY NOTE FOR PROVERBS 18:13 Fools blurt out opinions on matters that they have not taken the trouble to hear carefully. One should listen well before speaking. BACK TO PROVERBS 18:13

STUDY NOTE FOR PROVERBS 18:14 See 14:30 and note. BACK TO PROVERBS 18:14

STUDY NOTE FOR PROVERBS 18:16 Here the gift is not necessarily a bribe, but the practical effects of a gift are noted (17:8 note). BACK TO PROVERBS 18:16

STUDY NOTE FOR PROVERBS 18:17 An argument in a dispute may be persuasive until it is challenged by the other side. This piece of practical wisdom stresses the importance of getting to the truth. BACK TO PROVERBS 18:17

STUDY NOTE FOR PROVERBS 18:18 The lot. If the decision comes from outside, the contending parties can both rest. BACK TO PROVERBS 18:18

STUDY NOTE FOR PROVERBS 18:19 A brother offended. The precise meaning of this verse is uncertain. The apparent intent is that reconciliation is difficult. BACK TO PROVERBS 18:19

STUDY NOTE FOR PROVERBS 18:20 the fruit of a man’s mouth. See 12:14; 13:2 and notes.

he is satisfied. Probably a metaphor for the constructive results of wise speech that promotes life-giving relationships. BACK TO PROVERBS 18:20

STUDY NOTE FOR PROVERBS 18:21 Speech can do good or harm. The person who is fond of talk should note which way its effects go. BACK TO PROVERBS 18:21

STUDY NOTE FOR PROVERBS 18:22 a wife. The assumption is that she is a good wife, such as the one described in 31:10–31 (12:4; 19:14 and notes).

favor from the LORD. See note on 8:35. BACK TO PROVERBS 18:22

STUDY NOTE FOR PROVERBS 18:23 The proverb is a matter-of-fact observation of the harsh reality of life’s inequalities due to the effects of sin. BACK TO PROVERBS 18:23

STUDY NOTE FOR PROVERBS 18:24 A man ... come to ruin. The contrast seems to be between two kinds of companions: those whose friendship is superficial and who cause trouble, and the rare friend who is more loyal than a brother (17:17). BACK TO PROVERBS 18:24

STUDY NOTES FOR PROVERBS 19

STUDY NOTE FOR PROVERBS 19:2 Desire without knowledge ... whoever makes haste. That is, one who rushes on without proper planning. Sincerity and energy alone miss the mark (Rom. 10:2). BACK TO PROVERBS 19:2

STUDY NOTE FOR PROVERBS 19:3 Sinners bring their own misfortune, but they blame God for it. BACK TO PROVERBS 19:3

STUDY NOTE FOR PROVERBS 19:4 A common fact of life stated without moral judgment (vv. 6, 7; 18:23), although the sinful partiality is obvious (James 2:1–4). BACK TO PROVERBS 19:4

STUDY NOTE FOR PROVERBS 19:5 See v. 9. In an ordered society, perjury is a serious crime severely punished (cf. Ex. 20:16). Divine retribution is not in view here but, rather, the demands of normal social order. BACK TO PROVERBS 19:5

STUDY NOTE FOR PROVERBS 19:6, 7 See v. 4 and note. BACK TO PROVERBS 19:6, 7

STUDY NOTE FOR PROVERBS 19:8 loves his own soul. Or “loves life.” Wisdom promotes relationships that are essential for the good life. BACK TO PROVERBS 19:8

STUDY NOTE FOR PROVERBS 19:9 See v. 5 and note. BACK TO PROVERBS 19:9

STUDY NOTE FOR PROVERBS 19:10 fool ... luxury. A fool cannot handle the responsibility of riches. Possibly the verse refers to a fool in a position of administrative power rather than of wealth.

a slave to rule over princes. The situation is not fitting, not so much because the oppressed become the new oppressors, but because it is incongruous for those who are not socially and intellectually prepared to govern society. Cf. 2 Sam. 7:8 for the exception. BACK TO PROVERBS 19:10

STUDY NOTE FOR PROVERBS 19:11 slow to anger. See 14:17, 29; 16:32 and notes. Discipline and self-control are marks of the wise man. A proper self-evaluation prevents him from taking offense at every little insult. BACK TO PROVERBS 19:11

STUDY NOTE FOR PROVERBS 19:13 See 10:1; 17:21.

quarreling. Or “nagging.” Closer relationships have potential for greater destructiveness.

continual dripping. Like the annoyance of a leaking roof that makes a house uninhabitable during rain (27:15). BACK TO PROVERBS 19:13

STUDY NOTE FOR PROVERBS 19:14 Does not imply that the Lord is not ultimately in control of the inheritance of wealth. It emphasizes, rather, that the outcome of one’s choice of spouse is not so easy to predict or control. A happy marriage is indeed cause to thank God. BACK TO PROVERBS 19:14

STUDY NOTE FOR PROVERBS 19:15 See 6:10, 11; 10:4 and notes. BACK TO PROVERBS 19:15

STUDY NOTE FOR PROVERBS 19:16 commandment. See note on 3:1.

will die. See 2:18 and note. BACK TO PROVERBS 19:16

STUDY NOTE FOR PROVERBS 19:17 The Lord rewards those who show compassion to the poor. BACK TO PROVERBS 19:17

STUDY NOTE FOR PROVERBS 19:18 Discipline. See 3:11 and note.

hope. That is, reason to expect a desired result.

set your heart on putting him to death. That is, contribute to his untimely death by failure to discipline and correct him. BACK TO PROVERBS 19:18

STUDY NOTE FOR PROVERBS 19:21 See 16:1, 9 and notes. BACK TO PROVERBS 19:21

STUDY NOTE FOR PROVERBS 19:22 steadfast love. Or “loyalty.”

better than a liar. A loyal friend, though poor, is better than a treacherous friend. BACK TO PROVERBS 19:22

STUDY NOTE FOR PROVERBS 19:23 The fear of the LORD. See 1:7; 2:5 and notes. “The fear of the Lord” here is probably a synonym for the wisdom of which the Lord is the wise author (James 3:17).

leads to life. See 3:18 and note.

rests satisfied. Or “sleep secure” in the care of the Lord. BACK TO PROVERBS 19:23

STUDY NOTE FOR PROVERBS 19:24 A humorous comment on the sluggard (6:6 note). The picture of a person too lazy to feed himself reflects the situation of 6:10, 11. Such a person does not have the will for self-preservation. BACK TO PROVERBS 19:24

STUDY NOTE FOR PROVERBS 19:25 scoffer. See note on 9:7.

simple will learn prudence. See 1:4 and note. The mocker deserves the punishment, and the teachable mind of the untutored observes it and learns and so is deterred from similar folly. BACK TO PROVERBS 19:25

STUDY NOTE FOR PROVERBS 19:26 The meaning is clear, especially viewed against the background of God’s purposes for family relationships (17:6; Ex. 20:12). BACK TO PROVERBS 19:26

STUDY NOTE FOR PROVERBS 19:28 worthless. See note on 6:12. BACK TO PROVERBS 19:28

STUDY NOTE FOR PROVERBS 19:29 See v. 25; 10:13; 14:3. Even if the punishment will not deter them, it is deserved. BACK TO PROVERBS 19:29

STUDY NOTES FOR PROVERBS 20

STUDY NOTE FOR PROVERBS 20:1 mocker. Wine mocks the person who comes under its spell, or, more likely, it makes one become a mocker (9:7 note).

is not wise. Either that it is folly to get drunk or that the intoxicated person cannot act wisely. BACK TO PROVERBS 20:1

STUDY NOTE FOR PROVERBS 20:2 See 16:14. BACK TO PROVERBS 20:2

STUDY NOTE FOR PROVERBS 20:3 See 15:18; 17:14. BACK TO PROVERBS 20:3

STUDY NOTE FOR PROVERBS 20:4 See 6:6–11. BACK TO PROVERBS 20:4

STUDY NOTE FOR PROVERBS 20:5 will draw it out. If “deep water” refers to truth deeply hidden in the heart, the wise person is seen as one who can draw such wisdom to the surface and bring it to expression (18:4 note). BACK TO PROVERBS 20:5

STUDY NOTE FOR PROVERBS 20:6 Many profess such mercy, but few practice it in their relationships with others. BACK TO PROVERBS 20:6

STUDY NOTE FOR PROVERBS 20:7 See 13:22 and note; 14:11.

righteous. See 8:18 and note. BACK TO PROVERBS 20:7

STUDY NOTE FOR PROVERBS 20:8 See v. 26. The wise king can discriminate between the wheat and the chaff, between good and evil. BACK TO PROVERBS 20:8

STUDY NOTE FOR PROVERBS 20:9 See 16:2 and note. A rhetorical question. The answer is “no one” (1 John 1:8). BACK TO PROVERBS 20:9

STUDY NOTE FOR PROVERBS 20:10 See 11:1 and note. BACK TO PROVERBS 20:10

STUDY NOTE FOR PROVERBS 20:11 child. The Hb. word covers a wide age range, from infancy to early adulthood. BACK TO PROVERBS 20:11

STUDY NOTE FOR PROVERBS 20:12 Two of the principal means of gaining knowledge are God-given and therefore reliable. There may be an implied warning against the wrong use of them. BACK TO PROVERBS 20:12

STUDY NOTE FOR PROVERBS 20:13 See 6:6–11; 10:4; 19:15 and notes. BACK TO PROVERBS 20:13

STUDY NOTE FOR PROVERBS 20:14 A humorous comment on customs of the ancient marketplace, where bargaining was a well-established social ritual. BACK TO PROVERBS 20:14

STUDY NOTE FOR PROVERBS 20:15 See 3:13–15; 8:10, 11; 16:16. Wealth is not condemned, but wisdom is more desirable. BACK TO PROVERBS 20:15

STUDY NOTE FOR PROVERBS 20:16 Take a man’s garment. The garment is security taken for a loan (Deut. 24:6 note). The verse is probably a warning to be careful with money in dealing with people who take risks or are unreliable. BACK TO PROVERBS 20:16

STUDY NOTE FOR PROVERBS 20:17 Bread. A metaphor for wealth, which when pursued dishonestly does not satisfy. BACK TO PROVERBS 20:17

STUDY NOTE FOR PROVERBS 20:18 Count the cost and leave nothing to chance (1:5; 15:22; cf. Luke 14:28–32). BACK TO PROVERBS 20:18

STUDY NOTE FOR PROVERBS 20:20 his lamp will be put out. See 13:9 and note. Death will come either by society’s executing the law, by divine retribution, or by indirect consequences of such enormous sin. BACK TO PROVERBS 20:20

STUDY NOTE FOR PROVERBS 20:21 gained hastily in the beginning. That is, prematurely, before gaining the wisdom to handle it or by the wrong means. BACK TO PROVERBS 20:21

STUDY NOTE FOR PROVERBS 20:22 This directive parallels the principle in Deut. 32:35 and Rom. 12:19, warning against taking the law into one’s own hands and undermining the order of society. The deliverance is not national (Deut. 32:35, 36) but individual, possibly by means of due legal process, but ultimately with the Lord Himself as its source. BACK TO PROVERBS 20:22

STUDY NOTE FOR PROVERBS 20:23 See v. 10 and note. BACK TO PROVERBS 20:23

STUDY NOTE FOR PROVERBS 20:24 See 16:1, 9 and notes; 19:21. Such passages point to the limitations of knowledge obtained from observation. Ecclesiastes develops this theme (3:11; 6:12; 8:7, 17; 9:1; 11:2), as does Job 38:1–40:2. God’s sovereign purposes alone are certain. BACK TO PROVERBS 20:24

STUDY NOTE FOR PROVERBS 20:25 It is holy. A rash vow that cannot be honored is worse than no vow at all (Eccl. 5:4–7). BACK TO PROVERBS 20:25

STUDY NOTE FOR PROVERBS 20:26 See v. 8 and note. The wise king has the ability to discern. BACK TO PROVERBS 20:26

STUDY NOTE FOR PROVERBS 20:27 the lamp of the LORD. A metaphor for the searching eye of God, which knows our inmost thoughts (cf. v. 24). BACK TO PROVERBS 20:27

STUDY NOTE FOR PROVERBS 20:28 Steadfast love and faithfulness. This may refer to the king’s attitude toward his people, which establishes a stable society and a secure throne (3:3; 14:22 and notes). However, it is probable that the phrase is used here of God’s covenant with the dynasty of David (2 Sam. 7:11–15). BACK TO PROVERBS 20:28

STUDY NOTE FOR PROVERBS 20:29 See 16:31 and note. While physical strength decreases with age, wisdom should increase. BACK TO PROVERBS 20:29

STUDY NOTE FOR PROVERBS 20:30 Corporal punishment has a place in prodding the conscience, but it takes wisdom to know when and how to apply it. BACK TO PROVERBS 20:30

STUDY NOTES FOR PROVERBS 21

STUDY NOTE FOR PROVERBS 21:1 The king’s heart ... LORD. Possibly a reference to the sovereignty of God even over pagan kings who unwittingly do His will (e.g., Cyrus in Is. 45:1), or to the king of Israel who, like Solomon, received a special endowment of the wisdom of God (16:10 and note). BACK TO PROVERBS 21:1

STUDY NOTE FOR PROVERBS 21:3 See 1:3 and 21:27. BACK TO PROVERBS 21:3

STUDY NOTE FOR PROVERBS 21:4 Haughty eyes. See 6:17. This expression describes pride and arrogance, similar to “a proud heart.”

the lamp of the wicked. The meaning of this metaphor is uncertain. BACK TO PROVERBS 21:4

STUDY NOTE FOR PROVERBS 21:5 In v. 25 and 19:15, poverty is brought on by laziness. Here it results from rash and unwise action. BACK TO PROVERBS 21:5

STUDY NOTE FOR PROVERBS 21:6 The Hebrew is difficult (see text note). The meaning of the proverb is probably similar to that of 20:17 (note). BACK TO PROVERBS 21:6

STUDY NOTE FOR PROVERBS 21:7 will sweep them away. Or “snare them.” See 1:17, 19 and notes; 12:13. BACK TO PROVERBS 21:7

STUDY NOTE FOR PROVERBS 21:8 upright. See note on 14:2. BACK TO PROVERBS 21:8

STUDY NOTE FOR PROVERBS 21:9 corner of the housetop. Probably a small attic room built on the customarily flat housetop.

quarrelsome wife. See v. 19; 19:13 and note. This wife is the opposite of the prudent wife in 19:14. BACK TO PROVERBS 21:9

STUDY NOTE FOR PROVERBS 21:10 evil. That which is destructive of human relationships. BACK TO PROVERBS 21:10

STUDY NOTE FOR PROVERBS 21:12 The Righteous One. The Hebrew can be translated “righteous person,” but it makes more sense as a reference to God. The divine retribution is then affirmed on the basis of divine righteousness rather than human observation. BACK TO PROVERBS 21:12

STUDY NOTE FOR PROVERBS 21:14 See 17:8; 18:16 and notes. BACK TO PROVERBS 21:14

STUDY NOTE FOR PROVERBS 21:15 Maintaining true order (justice) establishes the well-being of those who live according to it. Those who transgress it will be undone. The wise discern this divine, providential order, which, though marred by sin, is to some degree maintained in the world. God preserves such an order, and it is our task to perceive His order and live in harmony with it. At its center are God’s Word and our faithful obedience to it. Such obedience is what is meant by “the fear of the Lord.” BACK TO PROVERBS 21:15

STUDY NOTE FOR PROVERBS 21:16 This proverb contrasts the ways of life and death (2:18; 3:18 and notes). To forsake wisdom is to forsake life itself and to end up with the dead. BACK TO PROVERBS 21:16

STUDY NOTE FOR PROVERBS 21:17 wine and oil. Suggests extravagance, especially in feasting. BACK TO PROVERBS 21:17

STUDY NOTE FOR PROVERBS 21:18 See 11:8 and note. A ransom is a sum paid to release someone. However, this proverb does not depend on this precise sense but points in general terms to the last judgment, when the righteous will be vindicated and the wicked defeated. BACK TO PROVERBS 21:18

STUDY NOTE FOR PROVERBS 21:19 See 19:13; 21:9 and notes. BACK TO PROVERBS 21:19

STUDY NOTE FOR PROVERBS 21:21 Those who cultivate right relationships and loyalty find lasting benefits in life (v. 16 and note). BACK TO PROVERBS 21:21

STUDY NOTE FOR PROVERBS 21:22 See 16:32 and note. Force is no match for wisdom. A similar image is applied to spiritual warfare in 2 Cor. 10:4. BACK TO PROVERBS 21:22

STUDY NOTE FOR PROVERBS 21:23 See 13:3; 15:23; 18:13; and notes. BACK TO PROVERBS 21:23

STUDY NOTE FOR PROVERBS 21:24 Scoffer. See 9:7 and note; 19:25. BACK TO PROVERBS 21:24

STUDY NOTE FOR PROVERBS 21:25 desire. This desire does not connect him to the real world where work would bring its rewards (13:4; 19:24 and notes). BACK TO PROVERBS 21:25

STUDY NOTE FOR PROVERBS 21:26 The proverb seems to be a continuation of v. 25. If not, it is a contrast between greed and self-giving. BACK TO PROVERBS 21:26

STUDY NOTE FOR PROVERBS 21:27 See v. 3; 15:8 and notes. BACK TO PROVERBS 21:27

STUDY NOTE FOR PROVERBS 21:28 See 14:25; 19:5, 9 and notes. BACK TO PROVERBS 21:28

STUDY NOTE FOR PROVERBS 21:29 puts on a bold face. The wicked man resorts to arrogant bluffing in his dealings with others.

gives thought to his ways. The Septuagint renders this “considers his ways,” indicating that the righteous person is concerned to live by truth and its consequences. BACK TO PROVERBS 21:29

STUDY NOTE FOR PROVERBS 21:30 The limits of human understanding must be acknowledged in the light of God’s wisdom and sovereignty. The fear of the Lord (1:7 note) puts us in touch with the revealed wisdom of God. But God is wise beyond what He reveals, and this unrevealed wisdom is incomprehensible to us. Apart from divine revelation, we cannot know the wisdom of God, but even what He has revealed about Himself can never be known fully even though it can be known truly. BACK TO PROVERBS 21:30

STUDY NOTE FOR PROVERBS 21:31 The verse takes for granted that people will make suitable preparations to reach their goals while recognizing that the result depends on God. BACK TO PROVERBS 21:31

STUDY NOTES FOR PROVERBS 22

STUDY NOTE FOR PROVERBS 22:1 A good name. A choice reputation is one of the social consequences of wisdom (cf. Eccl. 7:1).

rather than great riches. Riches are not discouraged but put into right perspective (16:16 note). BACK TO PROVERBS 22:1

STUDY NOTE FOR PROVERBS 22:2 meet together. Despite the inequalities of this life, both rich and poor stand under God as their creator and judge. BACK TO PROVERBS 22:2

STUDY NOTE FOR PROVERBS 22:3 prudent ... simple. See 1:4 and note. BACK TO PROVERBS 22:3

STUDY NOTE FOR PROVERBS 22:4 humility and fear of the LORD. See 1:7; 15:33 and notes.

riches and honor and life. A life governed by wisdom tends to prosperity. Israel’s sages emphasized that a right relationship with the Lord is the ultimate wisdom that enhances life (3:2, 18; 8:18 and notes). BACK TO PROVERBS 22:4

STUDY NOTE FOR PROVERBS 22:5 Thorns and snares. Metaphors for the misfortunes of life that stem from a breakdown of the true life-giving order (cf. 15:19).

guards his soul. That is, by establishing his life on the wisdom of God. BACK TO PROVERBS 22:5

STUDY NOTE FOR PROVERBS 22:6 Train up a child. The Hb. expression includes the idea of inauguration or starting a child’s life along a particular way. That way is the way of wisdom (1:22 note). Like all such proverbs, it is not a promise that all children who are well trained will turn out well. It is an observation about normal cause and effect. True wisdom is maintained because it has the humility to continue learning in the way. BACK TO PROVERBS 22:6

STUDY NOTE FOR PROVERBS 22:7 A simple observation of present reality: in this world, wealth is power (10:15 and note). BACK TO PROVERBS 22:7

STUDY NOTE FOR PROVERBS 22:8 Folly transgresses the divine order, inviting the punishments of sorrow and dissolution (Hos. 8:7; Gal. 6:7–9). BACK TO PROVERBS 22:8

STUDY NOTE FOR PROVERBS 22:9 Whoever has a bountiful eye. One who is willingly disposed to the needy. Our own well-being is bound up with that of others so that what we do for their good benefits us as well (19:17). BACK TO PROVERBS 22:9

STUDY NOTE FOR PROVERBS 22:10 scoffer. See 9:7 and note. Social harmony cannot exist with such a person stirring up strife. BACK TO PROVERBS 22:10

STUDY NOTE FOR PROVERBS 22:11 king. See 8:15, 16; 14:35; 16:12, 13; 20:26 and notes. BACK TO PROVERBS 22:11

STUDY NOTE FOR PROVERBS 22:12 The eyes of the LORD. See 15:3; 20:8, 27 and notes. The Lord is the guardian of truth. BACK TO PROVERBS 22:12

STUDY NOTE FOR PROVERBS 22:13 sluggard. See 6:6 and note. With humor and irony, the proverb mocks the sluggard’s excuses for avoiding work. BACK TO PROVERBS 22:13

STUDY NOTE FOR PROVERBS 22:14 See 5:3–5; 6:24; 7:5, 14–21. Here the fool’s downfall is seen as due to the wrath of God. BACK TO PROVERBS 22:14

STUDY NOTE FOR PROVERBS 22:15 Folly is bound up in the heart of a child. The inborn propensity of fallen human nature is toward folly.

the rod of discipline. The rod may apply to a wide range of disciplinary choices, including corporal punishment (13:24; 29:15). Discipline is an educational task of wisdom and is necessary until the child learns self-discipline. BACK TO PROVERBS 22:15

STUDY NOTE FOR PROVERBS 22:16 The Hebrew is difficult to translate. As rendered here, both oppression of the poor and currying favor with the rich lead one into poverty. BACK TO PROVERBS 22:16

STUDY NOTE FOR PROVERBS 22:17–24:22 These verses are a collection of wisdom sayings mainly in the form of instructions (Introduction: Characteristics and Themes). The unity is marked by the use of “words of the wise” at the beginning of the section and “sayings of the wise” at the beginning of the next section (24:23–34). There is evidence that the first part (22:17–23:11) has drawn upon the Egyptian wisdom of Amenemope (cf. 4:1–27 note). If so, these insights have been consciously appropriated under the inspiration of the Holy Spirit as admonitions that assist one in meeting covenant obligations to “trust ... in the Lord” (22:19). The author of Proverbs, like the historians of the Bible, was not prevented in principle from using existing materials in the course of writing what God inspired. All truth is God’s truth, and there was a place for using existing materials insofar as it communicated truth.

22:17–21 These verses introduce the larger section by exhorting the hearer to pay attention and listen and also indicate some of the benefits of such learning.

22:17 apply your heart. Think carefully (2:2 and note). BACK TO PROVERBS 22:17

STUDY NOTE FOR PROVERBS 22:18 on your lips. The internalized sayings are ready for use. BACK TO PROVERBS 22:18

STUDY NOTE FOR PROVERBS 22:19 This saying expresses the biblical view of wisdom (3:5 note). BACK TO PROVERBS 22:19

STUDY NOTE FOR PROVERBS 22:20 thirty sayings. Section 22:17–24:22 divides into roughly thirty parts, which is formally similar to Amenemope’s thirty-chapter arrangement (22:17–24:22 note). BACK TO PROVERBS 22:20

STUDY NOTE FOR PROVERBS 22:22, 23 A short instruction highlighting the threat of divine retribution. The Lord is pictured as the legal advocate of the poor (Ps. 9:18 note). BACK TO PROVERBS 22:22, 23

STUDY NOTE FOR PROVERBS 22:24, 25 The danger of unwise friendships is expounded in 1:10–19; 12:26. BACK TO PROVERBS 22:25

22:24 a man given to anger. The person is quick to lose self-control (14:17; 15:18 and notes). BACK TO PROVERBS 22:24

STUDY NOTE FOR PROVERBS 22:26, 27 See 6:1–5 and notes. BACK TO PROVERBS 22:26, 27

STUDY NOTE FOR PROVERBS 22:28 See 15:25 and notes. In 23:10, 11 the command is given against the background of God’s determination to defend the oppressed. BACK TO PROVERBS 22:28

STUDY NOTE FOR PROVERBS 22:29 a man skillful. Hb. “who is quick.” Such speed in work comes from well-learned skills rather than from taking shortcuts.

He will stand before kings. The words are an indirect exhortation to excellence, which, as in the Egyptian schools of the wise, is the way of promotion to higher service (22:17–24:22 note). BACK TO PROVERBS 22:29

STUDY NOTES FOR PROVERBS 23

STUDY NOTE FOR PROVERBS 23:1–3 The verses are a warning, possibly to a diplomat, against overindulgence in the pleasures of the table with a ruler.

23:1 what is before you. Or “who is before you.” The sense is either “Do not allow the feast to excite you with greed” or “Be attentive to the great ruler and not to the food.” BACK TO PROVERBS 23:1

STUDY NOTE FOR PROVERBS 23:3 deceptive food. Gluttony may undermine human relationships and their advantages. BACK TO PROVERBS 23:3

STUDY NOTE FOR PROVERBS 23:4, 5 It is not worth ruining one’s health for riches that have the habit of elusively disappearing. BACK TO PROVERBS 23:4, BACK TO PROVERBS 23:5

STUDY NOTE FOR PROVERBS 23:6 a man who is stingy. The meaning is uncertain, but the context suggests a person whose hospitality is insincere, presumably with hidden motives. BACK TO PROVERBS 23:6

STUDY NOTE FOR PROVERBS 23:8 vomit. A metaphor for the spoiled relationship and the feeling of disgust at the host’s insincerity. BACK TO PROVERBS 23:8

STUDY NOTE FOR PROVERBS 23:9 This short instruction repeats the meaning of proverbs such as 9:7 that indicate that the fool is unteachable (cf. Matt. 7:6). BACK TO PROVERBS 23:9

STUDY NOTE FOR PROVERBS 23:10, 11 See 22:28 and note. BACK TO PROVERBS 23:10

23:11 Redeemer. In ancient Israelite society, the redeemer (Hb. goel) helped another family member in great need (Ruth 2:20 note). The term is frequently applied to God in His saving action for His people (e.g., Job 19:25; Ps. 19:14; Is. 41:14; 43:14; 44:24), as it is here. BACK TO PROVERBS 23:11

STUDY NOTE FOR PROVERBS 23:13 , 14 See 13:24; 19:18; 22:6, 15 and notes.

23:13he will not die. The meaning is either that such corporal punishment will not unduly hurt him or that by the discipline he will avoid death (the meaning of v. 14). BACK TO PROVERBS 23:13

23:14 Sheol. See note on 9:18. BACK TO PROVERBS 23:14

STUDY NOTE FOR PROVERBS 23:17, 18 This instruction reflects Israel’s covenant relationship and the promises of God (1:7 note). It goes beyond the practical and immediate concerns of wisdom to the revelation that sustains the suffering righteous. See notes on 1:19; 11:8.

23:17 the fear of the LORD. See 1:7 and note. BACK TO PROVERBS 23:17

23:18 a future ... your hope. “Future” may be a reference to a hope for life and vindication after death. More likely, however, it refers to a long and full life. Cf. Jer. 29:11. BACK TO PROVERBS 23:18

STUDY NOTE FOR PROVERBS 23:19–21 Poor company, drunkenness, and gluttony are examples of the foolish life that easily overtakes one. BACK TO PROVERBS 23:19

STUDY NOTE FOR PROVERBS 23:22–25 Instructions to children on right family relationships. These principles are derived from the fifth commandment (Ex. 20:12) and testified to by the sages’ discerning observation of harmonious and joyful human relationships. BACK TO PROVERBS 23:22

STUDY NOTE FOR PROVERBS 23:26–28 A warning against immoral women (2:16–19; 5:1–20).

23:26 give me your heart. That is, pay attention (2:2 note). The wisdom teachers call for undivided attention and trust in their teaching. BACK TO PROVERBS 23:26

STUDY NOTE FOR PROVERBS 23:27 deep pit. The image is of a pit for trapping wild animals.

adulteress. Lit. “a foreign woman,” a term used for immoral or adulterous persons (2:16 note).

narrow well. Impossible to escape from (Jer. 38:6). BACK TO PROVERBS 23:27

STUDY NOTE FOR PROVERBS 23:28 traitors. Lit. “treacherous,” here signifying unfaithfulness in marriage. BACK TO PROVERBS 23:28

STUDY NOTE FOR PROVERBS 23:29–35 The perils of drunkenness are put in the form of a riddle. The effects are seen objectively (v. 29) and subjectively (vv. 33–35). The values of biblical wisdom are opposite: self-control, clear perception of reality, and positive relationships. BACK TO PROVERBS 23:29

STUDY NOTE FOR PROVERBS 23:30 mixed wine. See 9:2 and note. BACK TO PROVERBS 23:30

STUDY NOTE FOR PROVERBS 23:31 look at wine when it is red. The occasions when wine seems especially desirable call for deliberate caution in its use. BACK TO PROVERBS 23:31

STUDY NOTE FOR PROVERBS 23:32 bites like a serpent. The hangover, which is the natural consequence of drunkenness, is like a snakebite. BACK TO PROVERBS 23:32

STUDY NOTE FOR PROVERBS 23:33 strange things ... perverse things. Imagery that suggests hallucinations and confused thinking. BACK TO PROVERBS 23:33

STUDY NOTE FOR PROVERBS 23:34 midst of the sea ... top of a mast. Two nautical metaphors express the feeling of dizziness that drunkenness produces. BACK TO PROVERBS 23:34

STUDY NOTE FOR PROVERBS 23:35 I was not hurt. Numbed by drink, the drunk does not notice injuries.

another drink. The drunkard craves more despite the pain it brings. BACK TO PROVERBS 23:35

STUDY NOTES FOR PROVERBS 24

STUDY NOTE FOR PROVERBS 24:1, 2 See v. 19. BACK TO PROVERBS 24:1

24:2 their hearts devise violence. Deliberately evil people who use all their intellect and determination to harm others. BACK TO PROVERBS 24:2

STUDY NOTE FOR PROVERBS 24:3, 4 wisdom ... understanding ... knowledge. These words are used synonymously of the perception and harnessing of right relationships. True wisdom applies to the craftsman’s skill in construction (as in Ex. 36:1), to human relationships, and to the legitimate achievement of prosperity.

24:3 house. Either a literal building or a metaphor for a family or even a dynasty (2 Sam. 7:11, 12). BACK TO PROVERBS 24:3

24:4 riches. Either material wealth (e.g., Solomon’s wealth) or, metaphorically, the beauty of good family relationships. BACK TO PROVERBS 24:4

STUDY NOTE FOR PROVERBS 24:5, 6 See 11:14; 21:22 and notes. BACK TO PROVERBS 24:5, BACK TO PROVERBS 24:6

STUDY NOTE FOR PROVERBS 24:7 too high. Fools are out of their depth because they are unteachable.

the gate. The traditional meeting place for counsel and judgment is the town gate. BACK TO PROVERBS 24:7

STUDY NOTE FOR PROVERBS 24:8 will be called a schemer. In a well-ordered society, social values act beneficially to suppress evil. Here, the one who schemes is shamed. BACK TO PROVERBS 24:8

STUDY NOTE FOR PROVERBS 24:9 The devising of folly is sin. See v. 2 and note. Folly is not lack of intellect but active rebellion against truth and the order derived from it.

an abomination to mankind. See v. 8 and note. BACK TO PROVERBS 24:9

STUDY NOTE FOR PROVERBS 24:10 A person’s moral strength is seen only when it is truly tested. BACK TO PROVERBS 24:10

STUDY NOTE FOR PROVERBS 24:11, 12 These two verses are best taken together. One cannot use the excuse of ignorance to avoid the responsibility to help another in need. BACK TO PROVERBS 24:11

24:12 he who weighs the heart. One’s accountability to God is stressed. Here the eternal rather than the merely social consequences of failing to help others are considered. BACK TO PROVERBS 24:12

STUDY NOTE FOR PROVERBS 24:13 eat honey. This mention of honey is not merely a metaphor. Good food, a part of the prosperous life, is a concern of wisdom (25:16; Eccl. 9:7, 8; Song 5:1). BACK TO PROVERBS 24:13

STUDY NOTE FOR PROVERBS 24:14 wisdom. Wisdom sustains our inner life as honey sustains the body.

future. That is, hope for the future (see also 23:18 and note). BACK TO PROVERBS 24:14

STUDY NOTE FOR PROVERBS 24:15, 16 The assumption is that God does not allow the unrighteous to prosper permanently. Conversely, the righteous may suffer many adversities, yet God finally vindicates them. BACK TO PROVERBS 24:15, 16

STUDY NOTE FOR PROVERBS 24:17 Do not rejoice. On its own, this verse makes perfect sense as implying that compassion should not be entirely withdrawn from any human being. While the motive cited in v. 18 may initially appear vindictive, it seems to teach that when we are devoid of kindness to our enemy, we deserve God’s wrath more than the enemy does. BACK TO PROVERBS 24:17

STUDY NOTE FOR PROVERBS 24:19 Fret. Lit. “become hot,” i.e., become agitated or vexed.

be not envious. See v. 1. BACK TO PROVERBS 24:19

STUDY NOTE FOR PROVERBS 24:20 future ... lamp. Or “future ... hope” (cf. v. 14; 23:18 and note). BACK TO PROVERBS 24:20

STUDY NOTE FOR PROVERBS 24:21 fear the LORD. See 1:7 and note.

the king. In Israel’s covenant-based society, the king became the exemplar of wisdom and the agent of God’s rule (cf. Deut. 17:14–20 and notes). BACK TO PROVERBS 24:21

STUDY NOTE FOR PROVERBS 24:22 the ruin. Righteous retribution from God and the king. BACK TO PROVERBS 24:22

STUDY NOTE FOR PROVERBS 24:23–34 These verses are a second collection from “the wise.” See note on 22:17–24:22. The unity is marked by the use of “sayings of the wise” at the beginning of the section and “proverbs of Solomon” at the beginning of the next section (25:1–29:27).

24:23–25 Justice is essential. A well-ordered society is one in which justice is done and is seen to be done. This complements the directive given in vv. 21, 22. BACK TO PROVERBS 24:23

STUDY NOTE FOR PROVERBS 24:26 kisses the lips. This comparison to the most intimate expression of friendship highlights the value of a just and right answer (cf. 27:6). BACK TO PROVERBS 24:26

STUDY NOTE FOR PROVERBS 24:27 build your house. Either the physical structure or the family (v. 3 note). Both need a firm economic basis, such as is provided by the proceeds of one’s crops, before they can be built. BACK TO PROVERBS 24:27

STUDY NOTE FOR PROVERBS 24:28, 29 If, as seems likely, these two verses belong together, there is even more at stake than the need to avoid giving false witness (6:16, 19). Revenge is born out of anger and the heat of passion. The loss of control depicted in v. 29 is the opposite of the self-restraint called for by biblical wisdom. BACK TO PROVERBS 24:28, 29

STUDY NOTE FOR PROVERBS 24:30–34 See 6:6–11 and notes. BACK TO PROVERBS 24:30

STUDY NOTES FOR PROVERBS 25

STUDY NOTE FOR PROVERBS 25:1–29:27 These verses are another collection of Solomonic proverbs and contain a number of couplets, sayings composed of two poetic lines, e.g., vv. 2, 3; 4, 5; 6, 7; etc.

25:1 proverbs of Solomon. See Introduction: Author and note on 1:1.

Hezekiah. Wisdom was a royal enterprise in the ancient world (1:1 note). Hezekiah was king of Judah at the time of the destruction of the northern kingdom of Israel. He vigorously carried out reforms of Judah’s corrupt religious practices. This introduction to a new section of the book shows that Hezekiah not only promoted a return to the law of Moses but also encouraged the wisdom movement by literary activity.

copied. The development of a scribal class in Israel was dictated by the religious and administrative needs of the nation. The Hb. word used here indicates transmission and may mean committing oral tradition to writing or transcribing something already written. BACK TO PROVERBS 25:1

STUDY NOTE FOR PROVERBS 25:2 It can be seen from creation that the wisdom of God is beyond all human knowing (Pss. 92:5; 147:5; Is. 40:12–17). The king as God’s servant makes probing inquiry into the questions that concern his rule, and he is to be admired for his success in uncovering what he has to know (16:12–15; 20:8, 26; 25:3–5 and notes). BACK TO PROVERBS 25:2

STUDY NOTE FOR PROVERBS 25:3 unsearchable. The same verb as in v. 2 is used here in the negative. The knowledge that the king has acquired through effort and the royal decisions based on it are reflections of God’s rule based on His wisdom. The king is understood to rule through God’s appointment (cf. Rom. 13:4). BACK TO PROVERBS 25:3

STUDY NOTE FOR PROVERBS 25:4, 5 No matter how skilled the craftsman, he must have good materials with which to work. In the same way, the king needs a society purged of evil elements if he is to establish a righteous rule. Good order in society cannot simply be commanded from the throne. BACK TO PROVERBS 25:4, 5

STUDY NOTE FOR PROVERBS 25:6, 7 Wisdom of the royal court observes an unspoken protocol. It rebukes conceit and self-seeking that overreach and lead to humiliation. It is better to start out with humility and then be exalted. Jesus adapted this instruction to speak of our place in the kingdom of God (Luke 14:7–11). BACK TO PROVERBS 25:6, 7

STUDY NOTE FOR PROVERBS 25:8 court. The principle can apply more widely to the need for prudence in speech that reflects on the character of others. BACK TO PROVERBS 25:8

STUDY NOTE FOR PROVERBS 25:9 do not reveal another’s secret. Do not involve others in a dispute. BACK TO PROVERBS 25:9

STUDY NOTE FOR PROVERBS 25:10 your ill repute have no end. Betrayal of confidences leads to a reputation for disloyalty. BACK TO PROVERBS 25:10

STUDY NOTE FOR PROVERBS 25:11 Lit. “Apples of gold in settings of silver, a word fitly spoken.” This kind of proverbial comparison simply places two or more things side by side (cf. v. 18), leaving the reader to work out the nature of the comparison. The importance of well-chosen words, a common wisdom theme, is highlighted by their comparison with objects of fine craftsmanship. BACK TO PROVERBS 25:11

STUDY NOTE FOR PROVERBS 25:12 A similar comparison of ideas is found in v. 11. Two pieces of jewelry are set alongside a good relationship between the wise teacher’s rebuke and the receptive pupil. The implied comparison says either that a rebuke is as valuable as fine gold jewelry or that a wise rebuke and a receptive ear go together like matched jewelry. BACK TO PROVERBS 25:12

STUDY NOTE FOR PROVERBS 25:13 Like the cold of snow. The imagery is not of an unseasonable snowfall, which would be disastrous for the harvest, but of refreshment (cf. v. 25). BACK TO PROVERBS 25:13

STUDY NOTE FOR PROVERBS 25:14 Inhabitants of Palestine often experienced clouds that promised rain but proved to be dry (Jude 12). Such a proverb today might be applied to those who seek power and influence, whether political or personal, by promises that are not fulfilled. BACK TO PROVERBS 25:14

STUDY NOTE FOR PROVERBS 25:15 With patience. That is, by being slow to anger and resisting provocation.

break a bone. By gentle diplomacy, strong resistance is broken. BACK TO PROVERBS 25:15

STUDY NOTE FOR PROVERBS 25:16, 17 What were probably separate sayings are here joined to reinforce the message they have in common—know when to stop: honey is good for you, but too much makes you sick; neighborly friendship is good, but excessive familiarity can abuse another’s privacy. Relationships need to be wisely defined. BACK TO PROVERBS 25:16, 17

STUDY NOTE FOR PROVERBS 25:18 False testimony belongs to the same group as weapons of war because they all are lethal instruments used to assault another’s well-being. BACK TO PROVERBS 25:18

STUDY NOTE FOR PROVERBS 25:20 vinegar on soda. The application of vinegar to soda (a cleansing agent such as baking soda) renders both useless. Another possible translation is “like vinegar on a wound.” Just as taking away someone’s coat or pouring vinegar on wounds causes pain, so also does frivolity in the presence of sorrow (Ps. 137:3, 4; Rom. 12:15). BACK TO PROVERBS 25:20

STUDY NOTE FOR PROVERBS 25:22 heap burning coals on his head. The meaning of this metaphor must be determined from its context (see v. 21). The apostle Paul (Rom. 12:20) uses it, as here, as an image of overcoming evil with good. Ps. 140:10 uses the phrase as a description of punishment. The most likely meaning is penitence through a burning sense of shame. Some associate the image with an Egyptian penitential rite in which coals were carried on the head to show contrition. But the proverb comments on divine recompense: “the Lord will reward you.” See note on 1:7.

Apart from Ex. 23:4, 5, Israel was rarely ordered to show kindness to enemies. This was probably because of the significance of enemies as those who not only opposed God’s kingdom but also threatened Israel’s survival as the messianic people. Jesus developed the implications of the gospel for the treatment of personal enemies in Matt. 5:43–48. BACK TO PROVERBS 25:22

STUDY NOTE FOR PROVERBS 25:23 Note the inevitable cause-and-effect relationship expressed in both lines. BACK TO PROVERBS 25:23

STUDY NOTE FOR PROVERBS 25:24 See 21:9 and note. BACK TO PROVERBS 25:24

STUDY NOTE FOR PROVERBS 25:25 For the form of this proverb, see note on v. 11. BACK TO PROVERBS 25:25

STUDY NOTE FOR PROVERBS 25:26 righteous man. See note on 8:18. BACK TO PROVERBS 25:26

STUDY NOTE FOR PROVERBS 25:28 This comparison (v. 11 note) illustrates the vulnerability of the person who lacks self-control. BACK TO PROVERBS 25:28

STUDY NOTES FOR PROVERBS 26

STUDY NOTE FOR PROVERBS 26:1 The comparison is explicit (“Like ... so”). The perceptible orderliness of nature should be paralleled in society’s estimation of human character. BACK TO PROVERBS 26:1

STUDY NOTE FOR PROVERBS 26:2 The form is the same as in v. 1. Curses have no power to afflict someone who is innocent. Such a curse has meaning only as an expression of divine retribution. BACK TO PROVERBS 26:2

STUDY NOTE FOR PROVERBS 26:4, 5 Taken together, these verses illustrate the point that no proverb is intended to cover every possible situation. The apparent contradiction in the two proverbs indicates that proverbs must be appropriately applied. One situation demands that we avoid playing the fool’s game by giving an answer, while another demands that we expose the folly so that the fool is not considered wise. BACK TO PROVERBS 26:4, 5

STUDY NOTE FOR PROVERBS 26:6 drinks violence. Or “suffers violence.” Sending a fool on an errand is asking for trouble. BACK TO PROVERBS 26:6

STUDY NOTE FOR PROVERBS 26:7 A wise saying uttered by a fool is so incongruous with his character that it loses power. BACK TO PROVERBS 26:7

STUDY NOTE FOR PROVERBS 26:8 The absurdity of preventing a stone from leaving the sling illustrates the absurdity of honoring the fool. BACK TO PROVERBS 26:8

STUDY NOTE FOR PROVERBS 26:9 Like a thorn ... a proverb. Apparently refers to a thorn piercing the hand of a person too drunk to sense it. Either the fool is too simple to perceive the significance of the proverb, or, as the thorn injures the drunkard’s hand, fools will use the proverb to their own hurt. BACK TO PROVERBS 26:9

STUDY NOTE FOR PROVERBS 26:11 Fools will not learn from their mistakes but rather return, like a dog to its vomit, to repeat them. This proverb is quoted in 2 Pet. 2:22. BACK TO PROVERBS 26:11

STUDY NOTE FOR PROVERBS 26:12 There are degrees of folly, and the highest is found in fools who think they are wise. An extreme example is seen in the worldly wisdom that regards God’s wisdom as folly (1 Cor. 1:18–2:5). BACK TO PROVERBS 26:12

STUDY NOTE FOR PROVERBS 26:13–16 Four proverbs reflect on laziness that works against well-ordered human existence and against life itself. See 6:6–11; 24:30–34 and notes.

26:13 See 22:13 and note. BACK TO PROVERBS 26:13

STUDY NOTE FOR PROVERBS 26:14 Like a door on its hinges, lazy people turn restlessly on their beds. BACK TO PROVERBS 26:14

STUDY NOTE FOR PROVERBS 26:16 seven men. The number often symbolizes completeness and serves to highlight the self-delusion of the fool. BACK TO PROVERBS 26:16

STUDY NOTE FOR PROVERBS 26:17 Wisdom includes knowing when not to interfere in others’ disputes. BACK TO PROVERBS 26:17

STUDY NOTE FOR PROVERBS 26:18, 19 The common element is the potential for destruction to property, people, and personal relationships. BACK TO PROVERBS 26:18, 19

STUDY NOTE FOR PROVERBS 26:20 whisperer. A gossip, a purveyor of malicious murmuring with little concern for the truth. BACK TO PROVERBS 26:20

STUDY NOTE FOR PROVERBS 26:21 quarrelsome man. Such people are not happy unless they are actively undermining personal relationships. BACK TO PROVERBS 26:21

STUDY NOTE FOR PROVERBS 26:22 See 18:8 and note. BACK TO PROVERBS 26:22

STUDY NOTE FOR PROVERBS 26:23 Although the Hebrew text is difficult, the apparent meaning is like that of vv. 24–26: a pleasing veneer can hide an opposite nature beneath. BACK TO PROVERBS 26:23

STUDY NOTE FOR PROVERBS 26:25, 26 The person of v. 24 must be avoided. In time, people will see through such deceptions (5:14 and note). BACK TO PROVERBS 26:25, 26

STUDY NOTE FOR PROVERBS 26:27 Troublemakers often make trouble for themselves (cf. Gal. 6:7). The theme of retribution is probably intended to be linked with vv. 23–26. Here the emphasis is not on direct divine judgment but on the providentially self-destructive nature of folly aimed at destroying others. BACK TO PROVERBS 26:27

STUDY NOTE FOR PROVERBS 26:28 Hatred is the ultimate breakdown in human relationships (1 John 3:15). Human speech has enormous potential for evil, and its misuse cannot be lightly excused (James 3:5–10). BACK TO PROVERBS 26:28

STUDY NOTES FOR PROVERBS 27

STUDY NOTE FOR PROVERBS 27:1 Though wisdom is concerned with taking hold on life, people do not have complete control over their future. Fools think they have, but they do not reckon with the sovereign will of God (21:30 note; Luke 12:19, 20). BACK TO PROVERBS 27:1

STUDY NOTE FOR PROVERBS 27:2 Wisdom is humble (cf. 1 Cor. 13:4, 5). BACK TO PROVERBS 27:2

STUDY NOTE FOR PROVERBS 27:3, 4 Two comparisons emphasize the destructiveness of folly. BACK TO PROVERBS 27:3, 4

STUDY NOTE FOR PROVERBS 27:5 open rebuke. A salutary word aimed at correction for one’s good.

hidden love. This love, though genuine, lacks the moral strength to risk giving a rebuke. BACK TO PROVERBS 27:5

STUDY NOTE FOR PROVERBS 27:6 wounds of a friend. The meaning is similar to “open rebuke” in v. 5. BACK TO PROVERBS 27:6

STUDY NOTE FOR PROVERBS 27:7 See 25:16, 17, 27 and notes. The meaning of the proverb is not limited to food but applies to anything for which we have an appetite. BACK TO PROVERBS 27:7

STUDY NOTE FOR PROVERBS 27:8 Rootlessness hurts both the wanderer and those with whom he should be relating. Human beings need personal relationships. BACK TO PROVERBS 27:8

STUDY NOTE FOR PROVERBS 27:10 The point of this instruction seems to be that one should develop relationships beyond the immediate family, for relatives are sometimes unwilling or unable to come to our aid. BACK TO PROVERBS 27:10

STUDY NOTE FOR PROVERBS 27:11 Parents are vindicated before others by their success in passing wisdom on to their children (10:1). BACK TO PROVERBS 27:11

STUDY NOTE FOR PROVERBS 27:12 prudent ... simple. See 1:4; 12:16 and notes. BACK TO PROVERBS 27:12

STUDY NOTE FOR PROVERBS 27:13 See 20:16 and note. BACK TO PROVERBS 27:13

STUDY NOTE FOR PROVERBS 27:14 The reference is probably to false and inappropriately timed protestations of friendship that conceal an evil intent (26:18, 19, 24–26). BACK TO PROVERBS 27:14

STUDY NOTE FOR PROVERBS 27:17 This saying probably refers to the positive effect of interaction with others on one’s character. BACK TO PROVERBS 27:17

STUDY NOTE FOR PROVERBS 27:18 Diligent work and honest service are rewarded (22:29). BACK TO PROVERBS 27:18

STUDY NOTE FOR PROVERBS 27:19 Just as water reflects our outward appearance like a mirror, so the thoughts of our hearts reveal our inner nature and character. BACK TO PROVERBS 27:19

STUDY NOTE FOR PROVERBS 27:20 Sheol and Abaddon. See notes on 15:11. The parallel with destruction implies that the insatiability of the eyes involves endless desires that become destructive. BACK TO PROVERBS 27:20

STUDY NOTE FOR PROVERBS 27:21 The sense is either that public praise tests character (here, one’s resistance to the temptation of pride), or that public esteem is generally, but not invariably, a reliable indication of one’s character (cf. Matt. 5:11). BACK TO PROVERBS 27:21

STUDY NOTE FOR PROVERBS 27:22 mortar ... pestle. A bowl and a rod used to grind grain in it. The fool is unteachable even when the most drastic measures are taken. BACK TO PROVERBS 27:22

STUDY NOTE FOR PROVERBS 27:23–27 Economic resources of a renewable sort (flocks, crops) are preferable to riches that cannot be replaced. Careful attention to the providential order of nature generally ensures lasting provision for our needs. The ecological implications of this passage are even more obvious in the modern context. BACK TO PROVERBS 27:23

STUDY NOTES FOR PROVERBS 28

STUDY NOTE FOR PROVERBS 28:2 Although the Hebrew is difficult, the meaning seems to be that unrighteousness and political instability (as occurred in the northern kingdom of Israel) go hand in hand, while a wise or righteous person helps maintain social order. BACK TO PROVERBS 28:2

STUDY NOTE FOR PROVERBS 28:3 A poor man ... the poor. Changing a Hb. vowel produces “A ruler who oppresses the poor.” Both excessive rainfall and a wicked ruler can do great harm. (The original author of Proverbs only penned the consonantal text. Vowels were added centuries later to assist readers and are not inspired.) BACK TO PROVERBS 28:3

STUDY NOTE FOR PROVERBS 28:4 the law. Probably the law of Moses, although wisdom instruction may be in view (1:8 note). Although Wisdom Literature often seems to reflect more on human experience in the created order than on God’s revelation in Scripture, the Hebrew sages were men of God who knew His law and its demands (1:7 note). BACK TO PROVERBS 28:4

STUDY NOTE FOR PROVERBS 28:5 justice. Refers either to God’s moral rule of the universe or to the good order of things, of which God’s rule is the basis.

those who seek the LORD. Those whose faith recognizes that the purpose of life is to serve God.

understand it completely. The phrase does not imply total knowledge or infallibility but a renewed mind that knows things truly because it knows them as they are interpreted by God’s revelation in Scripture (1:7 note). BACK TO PROVERBS 28:5

STUDY NOTE FOR PROVERBS 28:6 in his integrity. Integrity in one’s relationships with God and others is more important than riches. BACK TO PROVERBS 28:6

STUDY NOTE FOR PROVERBS 28:7 law. See v. 4 and note.

companion of gluttons shames. See 23:19–25 and notes. BACK TO PROVERBS 28:7

STUDY NOTE FOR PROVERBS 28:8 interest and profit. In Lev. 25:35–38, the grace of God establishes the principle of helping others freely and not for gain (Deut. 23:19, 20).

gathers it for him. The justice of God will not allow the greedy rich to retain their wealth (13:22; 22:16; Job 27:13–19) but will instead give it to those who generously aid others (19:17). BACK TO PROVERBS 28:8

STUDY NOTE FOR PROVERBS 28:9 See 15:8, 29. BACK TO PROVERBS 28:9

STUDY NOTE FOR PROVERBS 28:10 misleads the upright into an evil way. The justice of God seems to be implied here; there is a special judgment on those who seek to seduce God’s people (Matt. 5:19; 18:6). BACK TO PROVERBS 28:10

STUDY NOTE FOR PROVERBS 28:11 Wisdom and wealth, as well as folly and poverty, often go together in Proverbs, but that is not always the case.

wise in his own eyes. See 26:5, 16. There are no greater fools than those who see their folly as wisdom (cf. 1 Cor. 1:18–25). BACK TO PROVERBS 28:11

STUDY NOTE FOR PROVERBS 28:12 Righteousness leads to social order and happiness, while unrighteousness destroys and alienates (v. 28 and 29:2). BACK TO PROVERBS 28:12

STUDY NOTE FOR PROVERBS 28:13 The orderliness and well-being in one’s life is linked to an intensely personal relationship with God. Unconfessed sin is the ultimate disorder in life. Confession and repentance lead to a restoration of a right relationship with God based on mercy (Ps. 32:1–4; 1 John 1:6–9). All other relationships depend on this. BACK TO PROVERBS 28:13

STUDY NOTE FOR PROVERBS 28:14 Blessed. See 3:13 and note.

whoever hardens his heart. One who sets his will against the Lord (Ex. 7:3, 13). BACK TO PROVERBS 28:14

STUDY NOTE FOR PROVERBS 28:15 See vv. 3, 16. BACK TO PROVERBS 28:15

STUDY NOTE FOR PROVERBS 28:16 Tyranny is so contrary to wisdom that it demonstrates a lack of discernment. The second line implies that the greedy tyrant brings about his own destruction. BACK TO PROVERBS 28:16

STUDY NOTE FOR PROVERBS 28:18 Whoever ... will be delivered. See notes on 1:19; 10:3; 11:8. BACK TO PROVERBS 28:18

STUDY NOTE FOR PROVERBS 28:20 Faith and wisdom may lead to riches, but to give priority to riches is serious error. BACK TO PROVERBS 28:20

STUDY NOTE FOR PROVERBS 28:21 See 18:5; 24:23, 24. Even a small bribe can have disastrous results in the maintenance of order and justice in society. BACK TO PROVERBS 28:21

STUDY NOTE FOR PROVERBS 28:22 A stingy man. A miser (23:6 note and text note).

poverty will come. The meaning is either that the miser lacks the wisdom to gain and keep wealth or that God’s justice will not allow such a person to be rich (v. 20). BACK TO PROVERBS 28:22

STUDY NOTE FOR PROVERBS 28:23 A needed rebuke ultimately has a positive effect on personal relationships (27:5), while flattery only undermines them. BACK TO PROVERBS 28:23

STUDY NOTE FOR PROVERBS 28:24 See 19:26 and note.

That is no transgression. Family relationships are at the hub of all human ties. To plunder one’s parents without shame shows moral depravity that undermines all relationships. BACK TO PROVERBS 28:24

STUDY NOTE FOR PROVERBS 28:25 trusts in the LORD. Reliance and faith are included in the fear of the Lord (1:7 note). BACK TO PROVERBS 28:25

STUDY NOTE FOR PROVERBS 28:26 trusts in his own mind. See 3:5, 6 and notes. Trust in self is the destructive opposite of trusting the Lord.

walks in wisdom. The way of wisdom and the fear of the Lord are correlated in vv. 25, 26 (1:7 note). BACK TO PROVERBS 28:26

STUDY NOTE FOR PROVERBS 28:27 See 11:24–26; 14:21; 22:9 and notes. BACK TO PROVERBS 28:27

STUDY NOTE FOR PROVERBS 28:28 See v. 12 and note; 29:2. BACK TO PROVERBS 28:28

STUDY NOTES FOR PROVERBS 29

STUDY NOTE FOR PROVERBS 29:1 often reproved. See 1:30; 5:12; 9:7, 8; 10:17; 12:1 and notes.

stiffens his neck. That is, becomes strong-willed and unteachable (28:14). BACK TO PROVERBS 29:1

STUDY NOTE FOR PROVERBS 29:3 makes his father glad. See 10:1; 28:7.

squanders his wealth. The parallelism implies that such behavior is a disgrace and a sorrow to one’s father (6:26). BACK TO PROVERBS 29:3

STUDY NOTE FOR PROVERBS 29:4 See 8:15, 16; 20:8, 26 and notes. BACK TO PROVERBS 29:4

STUDY NOTE FOR PROVERBS 29:5 See 28:23. BACK TO PROVERBS 29:5

STUDY NOTE FOR PROVERBS 29:7 knows the rights. Lit. “knows the judgment.” They know and do what God requires for the poor. BACK TO PROVERBS 29:7

STUDY NOTE FOR PROVERBS 29:8 Scoffers set a city aflame. See 1:22 and note. The unwise, by nature, tend to undermine harmony in society. BACK TO PROVERBS 29:8

STUDY NOTE FOR PROVERBS 29:9 If at all possible, the wise should avoid disputing with fools. Fools are incapable of rational argument, and even when right judgment is given, they cannot be reconciled. See note on 26:4, 5. BACK TO PROVERBS 29:9

STUDY NOTE FOR PROVERBS 29:12 Corruption in society tends to start at the top. The dishonest ruler not only attracts evil officials but also encourages subordinates to become corrupt. Ecclesiastes teaches the same (Eccl. 5:8, 9 and notes). BACK TO PROVERBS 29:12

STUDY NOTE FOR PROVERBS 29:13 gives light to the eyes of both. God has created both rich and poor (22:2 and note). BACK TO PROVERBS 29:13

STUDY NOTE FOR PROVERBS 29:14 See v. 4; 16:12–15 and notes. BACK TO PROVERBS 29:14

STUDY NOTE FOR PROVERBS 29:15 See 13:24; 22:15; 23:13, 14 and notes. BACK TO PROVERBS 29:15

STUDY NOTE FOR PROVERBS 29:16 This proverb implicitly expresses confidence in the ultimate establishment of a just order under the rule of God. BACK TO PROVERBS 29:16

STUDY NOTE FOR PROVERBS 29:17 Discipline. Not only chastening (v. 15) is in view but also active and positive instruction in wisdom. In the covenantal context of Israel’s faith, discipline and instruction come from the revelation of God in His words and acts. BACK TO PROVERBS 29:17

STUDY NOTE FOR PROVERBS 29:18 prophetic vision. Either there is an inability to hear the word (Amos 8:11, 12) or, more likely, no word at all (1 Sam. 3:1). BACK TO PROVERBS 29:18

STUDY NOTE FOR PROVERBS 29:19 An observation of conditions in Hebrew society rather than a constant attitude of all workers (cf. 18:23 and note). The educational applications of wisdom are in view here, with the recognition that not all dispositions can be changed by words or reason alone. BACK TO PROVERBS 29:19

STUDY NOTE FOR PROVERBS 29:21 will in the end. In what is perhaps a better reading, the Septuagint translates this as “in the end he will come to grief.” Servants who are not corrected and disciplined will be a source of grief (v. 19). BACK TO PROVERBS 29:21

STUDY NOTE FOR PROVERBS 29:22 stirs up strife. See 15:18 and note. BACK TO PROVERBS 29:22

STUDY NOTE FOR PROVERBS 29:23 See 15:33; also 16:18, 19 and notes. The sin of pride does not allow the fool to benefit from another’s wisdom. BACK TO PROVERBS 29:23

STUDY NOTE FOR PROVERBS 29:24 Depicts the predicament of accomplices to a crime. They are obliged to be witnesses (Lev. 5:1), but if they do testify, they incriminate themselves. BACK TO PROVERBS 29:24

STUDY NOTE FOR PROVERBS 29:26 Wisdom recognizes the special function of rulers to maintain godly order and thus to be agents of God’s rule (21:1 note). It also recognizes the weakness of human rulers. Here the supplicant seeks special treatment that involves injustice. The only sure way to justice is to seek it from the Lord. BACK TO PROVERBS 29:26

STUDY NOTES FOR PROVERBS 30

STUDY NOTE FOR PROVERBS 30:1–33 A collection of somewhat longer wisdom poems, including a number of numerical says. The unity of this collection is marked by the title in 30:1, “The words of Agur,” and the title of the following collection in 31:1, “The words of King Lemuel.”

30:1–6 These verses are a poem that contrasts the limits of human wisdom with the reliability of divine revelation.

30:1 Agur son of Jakeh. His identity is unknown, but many consider him to be a foreigner. See note on 22:17–24:22 and Introduction: Author.

The oracle. It is possible that the Hb. word is a place name, “Massa” (also in 31:1), and that both Agur and Lemuel were Ishmaelites from Massa, thought to be in Arabia (Gen. 25:14).

I am weary ... worn out. These lines are difficult; see text note. BACK TO PROVERBS 30:1

STUDY NOTE FOR PROVERBS 30:2, 3 This statement is not mere modesty or humility but a recognition of the mystery of the being and ways of God such as is found in Job and Ecclesiastes. The writer is acutely conscious of the bounds of human knowledge and wisdom. God is not an object for our investigation or speculation but the infinite and personal creator in whom we must trust. There may be a note of irony in the profession of ignorance here, but v. 4 indicates the meaning. BACK TO PROVERBS 30:2, 3

STUDY NOTE FOR PROVERBS 30:4 These questions express the conviction that knowledge based solely on observation of creation can never fully comprehend God. In Job 28, the same point is made, as it is in the course of God’s answer to Job in 38:1–40:2. BACK TO PROVERBS 30:4

STUDY NOTE FOR PROVERBS 30:5, 6 With these words, Agur gives and assessment of God’s Word within the framework of Israel’s law and prophetic writings. He quotes Ps. 18:30 and echoes Deut. 4:2. The full knowledge of God comes through special revelation and is received by faith (1:7 note).

30:5 proves true. Tried and found to be utterly reliable. BACK TO PROVERBS 30:5

30:6 Do not add to his words. To add to God’s words is to sit in judgment on them and to find them wanting by human standards. This shifts the basis of knowledge and truth from God to ourselves. This pride of the creature is a wellspring of sin (Gen. 2:9 note). BACK TO PROVERBS 30:6

STUDY NOTE FOR PROVERBS 30:7–9 A prayer that reflects the desire to learn from the kind of wisdom found in Proverbs. BACK TO PROVERBS 30:7

STUDY NOTE FOR PROVERBS 30:8 the food that is needful for me. The request is for a sufficiency that avoids both extremes of poverty and unnecessary riches. Jesus may have had this verse in mind when He taught His disciples to pray, “Give us this day our daily bread” (Matt. 6:11). BACK TO PROVERBS 30:8

STUDY NOTE FOR PROVERBS 30:9 Who is the LORD. People who have an excess of material possessions, if they are not careful to cultivate piety, may forget their dependence on the Lord (Deut. 8:10–18; Luke 12:16–21). BACK TO PROVERBS 30:9

STUDY NOTE FOR PROVERBS 30:10 This verse is only superficially connected with what precedes or follows. The point is that interference in another’s domestic affairs may backfire. BACK TO PROVERBS 30:10

STUDY NOTE FOR PROVERBS 30:11–14 These verses are united by the repetition of the Hb. word for “generation” at the beginning of each verse; see text note. BACK TO PROVERBS 30:11

STUDY NOTE FOR PROVERBS 30:12 clean in their own eyes. See 16:2; 21:2. BACK TO PROVERBS 30:12

STUDY NOTE FOR PROVERBS 30:15, 16 The first of several numerical sayings in this collection. On the form of these numerical sayings, see notes on 6:16–19. BACK TO PROVERBS 30:16

30:15 The leech ... Give and Give. The two ends of the leech look the same, and the animal seems to have no function except to devour. The following numerical sayings share the theme of greed. BACK TO PROVERBS 30:15

STUDY NOTE FOR PROVERBS 30:17 Interrupts the numerical sayings of this section.

The eye that mocks. The contemptuous look can be as poisonous as words. Dishonor toward parents, evidence of breakdown in the most basic human relationship, deserves the ultimate curse.

picked ... ravens. The words portray the fate of the corpse that lies unburied, with special attention to the offending eye. BACK TO PROVERBS 30:17

STUDY NOTE FOR PROVERBS 30:18, 19 The second numerical saying shows four ways that cannot be understood, either because they leave no traces or because they are so easily, yet mysteriously, mastered. Some suggest that the emphasis is on the fourth way, human sexual relations, of which the other three may be metaphors. BACK TO PROVERBS 30:18, 19

STUDY NOTE FOR PROVERBS 30:20 Like v. 17, this verse interrupts the numerical sayings of this section.

eats and wipes her mouth. The expression is a metaphor for sexual intercourse (7:18; 9:17)—her adultery has become as natural to her as eating. BACK TO PROVERBS 30:20

STUDY NOTE FOR PROVERBS 30:21–23 The third numerical saying of this section focuses on unbearable aspects of life.

30:21 the earth trembles. The four items in vv. 22, 23 hardly seem able to produce such dire consequences in the natural order. This is likely a figure of speech for an intolerable state of affairs. BACK TO PROVERBS 30:21

STUDY NOTE FOR PROVERBS 30:24–28 The fourth numerical saying of this section. If this saying went no further than natural history, it would still fulfill a purpose of wisdom: the perception of order and of how things work together. Many proverbs show an interest in nature as a parable on human life (e.g., 6:6–11). The fact that wisdom is ascribed to these creatures implies some unity with human existence. The creatures are wise because they are able to surmount some serious inherent weakness and so to survive well. These gifts of wisdom, to each according to its kind, are given by the Creator of all.

30:24 small. Vulnerable, in the sense of easily hurt.

wise. That is, having the skill to survive. BACK TO PROVERBS 30:24

STUDY NOTE FOR PROVERBS 30:29–31 The fifth numerical saying of this section. The inclusion of a king with the animals suggests a human parallel with nature and the underlying coherence of all creation. The observation of rule and order in both animal and human society indicates that both are products of the same Creator’s genius. BACK TO PROVERBS 30:29

STUDY NOTE FOR PROVERBS 30:32, 33 A final proverb that closes the words of Agur.

30:32 put your hand on your mouth. That is, stop talking; cease your scheming and provocation. BACK TO PROVERBS 30:32

30:33 pressing ... pressing ... pressing. The repetition emphasizes the parallel in each situation. This line gives a rationale for the previous line (“For”) and a warning that provocation leads to strife. BACK TO PROVERBS 30:33

STUDY NOTES FOR PROVERBS 31

STUDY NOTE FOR PROVERBS 31:1–9 These verses are a discrete unit that contains advice to the king. Wisdom was a royal enterprise in the ancient world; see note on 1:1.

31:1 The words of King Lemuel. While these are the “words of King Lemuel,” he is obviously not the author, since he was taught them by his mother. Similarly, “the Proverbs of Solomon” (1:1) do not all necessarily come directly from Solomon, but many of them would have been taught to him and left for him to pass on. Lemuel was not an Israelite king; see note on 30:1. The nature of this section (vv. 1–9) suggests an Egyptian or perhaps a Babylonian origin. Its intention is apparently vocational, the equipping of the ruler for his task. The form is similar to the instructions of chs. 1–9 (Introduction: Characteristics and Themes). In this case, the teaching is given by the mother (1:8; 4:1, 3). While the father may have been the principal teacher of the children, godly women also took that role (cf. 14:1 note), and there were in Israel noteworthy wise women (2 Sam. 14:2; 20:16). BACK TO PROVERBS 31:1

STUDY NOTE FOR PROVERBS 31:2 son of my vows. The expression may refer to a vow made in anticipation of the birth (cf. 1 Sam. 1:11). BACK TO PROVERBS 31:2

STUDY NOTE FOR PROVERBS 31:3 those who destroy kings. The parallel indicates that fornication is perhaps in view. BACK TO PROVERBS 31:3

STUDY NOTE FOR PROVERBS 31:4 not for kings to drink wine. The king’s responsibilities give him no leisure to be confused by wine.

strong drink. This translation may lead the reader to think of distilled beverages such as whiskey, but there is no evidence that the ancients knew the distillation process. They did understand fermentation, and ancient beer recipes have been discovered. So when paired with “wine,” beer is in all likelihood the meaning. BACK TO PROVERBS 31:4

STUDY NOTE FOR PROVERBS 31:6 Give strong drink ... wine. While the king must avoid using alcohol as a means of escape from the concerns of high office, it may be given to those whose suffering is too much to bear. BACK TO PROVERBS 31:6

STUDY NOTE FOR PROVERBS 31:8, 9 The king’s task is to uphold righteousness in society. In Israel, this task was viewed in the context of the covenant with the Lord (Deut. 17:14–20). BACK TO PROVERBS 31:8, 9

STUDY NOTE FOR PROVERBS 31:10–31 Some include vv. 10–31 in the words of King Lemuel, but they are better taken as a concluding poem for the entire book. This section, which has no title, matches the opening section, 1:8–9:18, which also has no title. In 1:8–9:18, two women vie for the heart of the young man. In 31:10–31 only one woman remains, Wisdom. This section is primarily a final portrayal of Lady Wisdom in all her beauty. Secondarily, it is a poem extolling the virtues of a wife who exemplifies the principles of wisdom, both practically and spiritually. The sequence of virtues is governed more by the demands of the acrostic (the first word in each verse beginning with successive letters of the Hebrew alphabet) than by logic. Yet the overall effect is of a coherent description of a woman beautified by her virtues of practical wisdom and charity. That the household described is well-to-do underscores the rewards of wisdom.

31:10 excellent wife. The Hb. word translated “excellent” has connotations of power (see v. 17) and is used in military contexts. Ruth is the only woman given this appellation (Ruth 3:11; see Prov. 12:4). It is perhaps not coincidental that in the order of the Hebrew Bible the book of Ruth follows the book of Proverbs.

who can find. Such a wife is not an impossible dream but may be hard to find.

more precious than jewels. Said of wisdom in 3:15. BACK TO PROVERBS 31:10

STUDY NOTE FOR PROVERBS 31:11 no lack of gain. This state of affairs results from the wife’s astuteness in household affairs. The word translated “gain” is often used for the spoils of war, which fits with her being a powerful wife (see v. 10 note.) BACK TO PROVERBS 31:11

STUDY NOTE FOR PROVERBS 31:12 See 18:22 and notes. BACK TO PROVERBS 31:12

STUDY NOTE FOR PROVERBS 31:14 like the ships of the merchant. As vv. 16, 18 indicate, she engages in commerce. BACK TO PROVERBS 31:14

STUDY NOTE FOR PROVERBS 31:15 portions. Either food or duties. BACK TO PROVERBS 31:15

STUDY NOTE FOR PROVERBS 31:16 She is able in business and reinvests her earnings. BACK TO PROVERBS 31:16

STUDY NOTE FOR PROVERBS 31:18 Her lamp does not go out. Either a reference to her diligence in using the hours of dark for work or, more likely, a metaphor for prosperity (13:9). BACK TO PROVERBS 31:18

STUDY NOTE FOR PROVERBS 31:19 distaff. The meaning is uncertain. The context indicates ability to make her own thread. BACK TO PROVERBS 31:19

STUDY NOTE FOR PROVERBS 31:21 scarlet. If “scarlet” is the correct reading, it probably indicates high-quality cloth that is very warm. BACK TO PROVERBS 31:21

STUDY NOTE FOR PROVERBS 31:22 fine linen and purple. As in v. 21, high-quality articles are in view. BACK TO PROVERBS 31:22

STUDY NOTE FOR PROVERBS 31:23 The implication is that the wife’s skill and diligence in home affairs remove all concerns about them from her husband. He is free to pursue his place as a respected elder in public life.

in the gates. See 1:21 and note. BACK TO PROVERBS 31:23

STUDY NOTE FOR PROVERBS 31:25 Strength and dignity are her clothing. The words refer either to her character or, as is more likely in view of the second line, to the esteem earned by her economic prowess. She has no worry about the future. Both interpretations are consistent with wisdom. BACK TO PROVERBS 31:25

STUDY NOTE FOR PROVERBS 31:28, 29 The result of her skill and wisdom is the cementing of family relationships. The praise of husband and children is her great reward.

31:28 blessed. Those who lay hold of wisdom are called “blessed” (3:13, 18; 8:32, 34; 14:21; 16:20; 28:14). BACK TO PROVERBS 31:28, 29

STUDY NOTE FOR PROVERBS 31:30, 31 who fears the LORD. Up to this point, the poem concentrates on practical wisdom. Now the basis of all true wisdom is emphasized, as the book of Proverbs ends where it begins: the fear of the Lord. Observation of the created order can provide some wisdom and knowledge of God (Rom. 1:20–23), but only the self-revelation of the Creator enables us to know and appreciate the God-centered meaning of reality. True wisdom is seen as the life lived in wholehearted obedience to God’s revelation in His Word and world, which is “the fear of the Lord” (1:7 and note). This trust is the foundation and continuing path of wisdom for both men and women as it brings us to final perfection in Christ. BACK TO PROVERBS 31:30, 31

FOOTNOTES FOR PROVERBS 1

1 Or Will you turn away at my reproof?

FOOTNOTES FOR PROVERBS 2

1 Hebrew strange 2 Hebrew foreign woman

1 Hebrew to the Rephaim

FOOTNOTES FOR PROVERBS 3

2 Or repute

1 Hebrew navel 2 Or medicine

1 Hebrew storm 2 Hebrew Do not withhold good from its owners 3 Or grace 4 The meaning of the Hebrew word is uncertain

FOOTNOTES FOR PROVERBS 4

5 Hebrew know

1 Hebrew his 2 Or Make level

FOOTNOTES FOR PROVERBS 5

3 Hebrew strange; also verse 20 4 Hebrew palate 5 Hebrew lay hold of

1 Hebrew be led astray; also verse 20 2 Hebrew a foreign woman 3 Or makes level

FOOTNOTES FOR PROVERBS 6

1 Or humble yourself 2 Hebrew lacks of the hunter 3 Hebrew scrapes

1 Hebrew it; three times in this verse 2 Revocalization (compare Septuagint) yields from the wife of a neighbor 3 Hebrew the foreign woman 4 Or (compare Septuagint, Syriac, Vulgate) for a prostitute leaves a man with nothing but a loaf of bread 5 Hebrew a man’s wife

FOOTNOTES FOR PROVERBS 7

1 Hebrew strange 2 Hebrew the foreign woman 3 Hebrew guarded in heart

1 Hebrew peace offerings 2 Probable reading (compare Septuagint, Vulgate, Syriac); Hebrew as an anklet for the discipline of a fool

FOOTNOTES FOR PROVERBS 8

1 Most Hebrew manuscripts; many Hebrew manuscripts, Septuagint govern the earth 2 Or fathered; Septuagint created 3 Hebrew way 4 The meaning of the Hebrew is uncertain

1 Or daily filled with

FOOTNOTES FOR PROVERBS 9

2 Or Leave the company of the simple

1 Hebrew lacks instruction 2 Or full of simpleness 3 Hebrew Rephaim

FOOTNOTES FOR PROVERBS 10

1 Or and toil adds nothing to it

FOOTNOTES FOR PROVERBS 11

1 Or of his strength, or of iniquity

1 Or acceptance

FOOTNOTES FOR PROVERBS 12

1 Hebrew breathes out

1 Or The righteous chooses his friends carefully 2 Or but diligence is precious wealth

FOOTNOTES FOR PROVERBS 13

3 Or stench

1 Or by fraud 2 Probable reading (compare Septuagint, Syriac, Vulgate); Hebrew is rugged, or is an enduring rut 3 Or Evil 4 Or who loves him disciplines him early

FOOTNOTES FOR PROVERBS 14

1 Or In the mouth of a fool is a rod of pride 2 Hebrew but among the upright is acceptance 3 Hebrew ways of death 4 Or fears [the LORD]

1 Or show 2 Or healing 3 Or jealousy 4 Or Wisdom rests quietly in the heart of a man of understanding, but makes itself known in the midst of fools

FOOTNOTES FOR PROVERBS 15

1 Or healing

1 Or the hearts of fools are not steadfast

1 Hebrew makes fat

FOOTNOTES FOR PROVERBS 16

1 Or to a matter 2 Hebrew ways of death 3 Hebrew what is on his lips

1 Hebrew to plan

FOOTNOTES FOR PROVERBS 17

2 Hebrew sacrifices

1 Hebrew a bribe from the bosom

FOOTNOTES FOR PROVERBS 18

2 Hebrew to lift the face of

FOOTNOTES FOR PROVERBS 19

1 Or A soul 2 Or of a noble 3 The meaning of the Hebrew sentence is uncertain

FOOTNOTES FOR PROVERBS 20

1 Or will not become wise 2 Or Two kinds of; also verse 23 3 Or Even a child can dissemble in his actions, though his conduct seems pure and upright

1 Or for an adulteress (compare 27:13) 2 Hebrew with one who is simple in his lips 3 Hebrew breath

FOOTNOTES FOR PROVERBS 21

1 Or the plowing 2 Some Hebrew manuscripts, Septuagint, Latin; most Hebrew manuscripts vapor for those who seek death 3 Hebrew a bribe in the bosom

1 Or establishes

FOOTNOTES FOR PROVERBS 22

2 Or The reward for humility is the fear of the LORD, riches and honor and life

1 Hebrew good 2 Hebrew strange

FOOTNOTES FOR PROVERBS 23

1 Or who 2 Hebrew whose eye is evil 3 Or for as he calculates in his soul, so is he

1 Hebrew My kidneys 2 Hebrew those who drink too much wine 3 Or delight in 4 Hebrew a foreign woman

1 Or of the rigging 2 Hebrew lacks you will say

FOOTNOTES FOR PROVERBS 24

3 Or scheming

FOOTNOTES FOR PROVERBS 25

1 Hebrew or else

1 The meaning of the Hebrew line is uncertain

FOOTNOTES FOR PROVERBS 26

1 Or hires a fool or passersby 2 By revocalization; Hebrew silver of dross

FOOTNOTES FOR PROVERBS 27

1 Or and so does the sweetness of a friend that comes from his earnest counsel 2 Hebrew a foreign woman; a slight emendation yields (compare Vulgate; see also 20:16) foreigners 3 Hebrew to meet with 4 Hebrew sharpens the face of another

FOOTNOTES FOR PROVERBS 28

1 That is, profit that comes from charging interest to the poor 2 Hebrew until the pit 3 Hebrew A man whose eye is evil

FOOTNOTES FOR PROVERBS 29

1 Or who taxes heavily 2 Or but the upright seek his soul

1 Or the people are discouraged 2 The meaning of the Hebrew word rendered his heir is uncertain

FOOTNOTES FOR PROVERBS 30

3 Or Jakeh, the man of Massa 4 Revocalization; Hebrew The man declares to Ithiel, to Ithiel and Ucal

1 Hebrew There is a generation; also verses 12, 13, 14 2 Or “Give, give,” they cry

1 Or the magpie, or the greyhound; Hebrew girt-of-loins 2 Or against whom there is no rising up

FOOTNOTES FOR PROVERBS 31

3 Hebrew What, my son? 4 Hebrew those bitter in soul 5 Hebrew are sons of passing away 6 Verses 10–31 are an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet

1 Hebrew She girds her loins 2 Or in double thickness

The BOOK of

Ecclesiastes

TITLE

The title of Ecclesiastes in the Hebrew tradition is Qohelet, a transliteration of the second word in the Hebrew text. The Hb. word qohelet means “gatherer,” and can refer to the act of gathering proverbs (12:9) or gathering people to teach them (Ex. 35:1). Originally a title (like “the baker”; see the use with the definite article in 12:8), Qohelet became a name (like “Baker;” see the use without the definite article in 1:1, 2, 12; 12:9, 10).

Qohelet is often translated into English as “Preacher” or “Teacher.” This tradition goes back to Martin Luther, whose title for the book in German is Prediger (“Preacher”). The use of “Ecclesiastes” goes back to Ecclesiastae in the Latin Vulgate, which is dependent upon Ecclesiastes (“a member of the assembly”) in the Greek Septuagint.

The majority of the occurrences of qohelet in the book of Ecclesiastes use the word as a name, but the introduction and study notes will use “the Preacher” or “the Teacher.”

AUTHOR

For many interpreters of Ecclesiastes, the lineage (1:1), kingship over Israel in Jerusalem (1:12), unsurpassed wisdom (1:16), and unrivaled wealth (2:4–9) of the author indicate that Solomon, calling himself “the Preacher” (1:12), is the author of Ecclesiastes. There is also a concluding tribute in the book (12:9–14) that praises the Preacher’s wisdom in a way that reminds the reader of Solomon’s wisdom.

Other interpreters, however, believe that the style of the Hebrew used in the book, as well as what they see as the negative view of rulers that seems to show itself at times in Ecclesiastes (4:13; 7:19; 8:2–4; 10:4–7), indicate that the work was written after Solomon’s time as a legitimate voice of the wisdom tradition that has Solomon as its most famous exponent, and was, therefore, associated with his name.

Since Solomon is never explicitly named as the author, it is difficult to be dogmatic on this issue. Good scholars have differed on this. Moreover, our understanding of the message of the book does not depend on knowing with certainty who wrote it.

DATE AND OCCASION

Those who see the book as coming from a writer later than Solomon generally date Ecclesiastes after the Jewish exile in Babylon, which occurred in the sixth century B.C. If Solomon was the author, the book is to be dated from the tenth century B.C.

Ecclesiastes has been understood as an apologetic work, an attempt to recommend faith in God to unbelievers by way of answering negative arguments. While the book’s teaching may be used in evangelism, most Jewish and Christian interpreters have understood Ecclesiastes to be addressed to God’s people, rather than to those who are ignorant of God or in rebellion against Him. The book is God’s wise counsel to those who know His ways but have found them at times to be frustrating and perplexing.

GENRE

The majority of the book, the central monologue (1:12–12:7), is an autobiography by the Preacher. In this section, he repeatedly refers to himself in the first person (e.g., 1:12; 10:5). This central monologue is surrounded by a prologue (1:1–11) and an epilogue (12:8–14) in which the Preacher is repeatedly referred to in the third person (e.g., 1:1, 2; 12:8). The narrator, the author of the prologue and epilogue, introduces the Preacher’s thought in the prologue, illustrates the Preacher’s thought with the Preacher’s own words in the monologue, and then supplements the Preacher’s thought in the epilogue. So, we could refer to Ecclesiastes as narrated autobiography.

LITERARY FEATURES

The book of Ecclesiastes is a mixture of poetry and prose, but it is not always easy to determine where the poetry ends and where the prose begins, and vice versa. Some texts are clearly poetry. E.g., the ESV and many other translations concur in translating 8:1 in poetic style. At the same time, some texts are clearly prose. Many translations, including the ESV, render 2:1 in prose style. Other texts, however, appear as prose in some translations and poetry in others (e.g., 1:2; 2:10–16). Like several translations, the ESV on the whole lays out much of the text as prose, but other English versions render more of the text as poetry. At the end of the day, the varying opinions of translators show that Hebrew prose and poetry are different points on a literary continuum, and much of Ecclesiastes is on the border between prose and poetry. For more on interpreting the poetry of Ecclesiastes, see Introduction to Hebrew Poetry.

CHARACTERISTICS AND PRIMARY THEMES

Ecclesiastes contains three overarching themes: (1) facing the frustrating/ perplexing side of life; (2) finding joy and satisfaction in life; and (3) fearing God throughout all of life. But before looking at these themes, it is important to understand two foundational concepts: (1) “vanity” and (2) “under the sun.”

The Hb. word translated “vanity” (hebel) occurs thirty-eight times in the book of Ecclesiastes and is thus a key term for understanding the book. There is no single English term that captures the meaning of Hb. hebel. On the one hand, hebel refers to that which is frustrating. The frustration of life is articulated in the opening poem (1:3–11). The poem begins with a question, “What does a man gain by all his toil at which he toils under the sun?” The illustrations that follow answer the question with a resounding “nothing.” One labors to earn or accomplish something, not nothing; thus, to get nothing as a result of one’s labor is frustrating. The frustrating side of life is also articulated in the image of chasing after the wind, an image used frequently in the book (1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9; cf. 5:16). On the other hand, hebel also refers to that which is perplexing. The perplexing side of life is articulated in texts, such as 3:11; 7:14; and 8:17. There are experiences in life that humans simply cannot understand. Finally, the term hebel also carries the nuance of “fleeting.” A text such as 11:10 reminds us that youth is fleeting—here today and gone tomorrow.

The Hb. phrase translated “under the sun” occurs twenty-eight times in the book of Ecclesiastes and is thus also a key phrase for understanding the book. “Under the sun” refers to life in this world, as is clear from the fact that “under the sun” covers the period while one is alive (6:12) and before one dies (9:3–16). But there is more to it than that. “Under the sun” does not simply refer to life in this world but to life in a world that has been adversely affected by the fall. From this perspective, the book of Ecclesiastes can be seen as a biblical commentary on Genesis 3:16–19. In addition to the specific allusions to Gen. 3:16–19 found in Eccl. 3:20 and 12:7 with reference to humanity’s return to the dust, there is also the convergence of the term “vanity” and the phrase “under the sun” (1:14; 2:11, 17, 19; 4:7). “Under the sun” is the sphere where “vanity” is experienced. “Under the sun” is the place where humans experience the frustrating/perplexing side of life.

This brings us to our first theme, which is facing the frustrating/perplexing side of life. The book of Ecclesiastes will not allow a simplistic or unreasonably optimistic view of life. Knowing and trusting God does not automatically eliminate the frustrating/perplexing side of life. At times, in fact, knowing the Lord can seem to make life more perplexing (e.g., 6:1, 2). As with the other books of Wisdom Literature, Ecclesiastes rejects a naive approach to life.

In spite of the fact that the language of the motto in 1:2 and 12:8 is absolute—“everything is vanity”—there is a second theme that brings balance to the first: enjoying and finding satisfaction in life. The Preacher routinely commends experiencing joy and satisfaction in life. He does so both with prosaic language (e.g. 3:12, 22; 7:14) and with poetic imagery. In particular, he adopts the image of eating and drinking, an image that combines both joy and satisfaction (2:24; 3:13; 5:18).

Since there are joyful and satisfying days of prosperity as well as frustrating and perplexing days of adversity (7:14), we can conclude that when the narrator summarizes the Preacher’s teaching by saying, “All is vanity” (1:2; 12:8), he is using hyperbole to put in bold relief the need to face the frustrating/perplexing side of life along with finding joy and satisfaction in life.

This brings us to the author’s third theme: fearing God throughout all of life. When the narrator concludes by saying that we should fear God (12:13), the narrator is simply drawing out the logical conclusion of the Preacher’s message throughout the book. Prior to the conclusion, Eccl. 5:1–7 draws our attention to the temple, the house of God, stressing the fear of God for the life of wisdom (cf. 7:15–18). This section is a clear indication that the Preacher is well aware that life under the sun is not finally without significance, for God sees it all. Furthermore, fearing God prevents us from making unfulfilled promises, pledges that can contribute to our feeling that life is empty because their fulfillment is empty (5:4–7). In sum, this key portion of the book is a key part of its apologetic. The only solution to the apparent emptiness and fleetingness of life in the fallen world is the fear of the Lord.

Leading up to the conclusion, the Preacher also teaches that the purpose for everything God does is to lead His people to fear Him (3:14). This includes the things that we experience as frustrating/perplexing as well as those that we experience as joyful and satisfying. To fear God is to know Him, to stand in awe of Him with an abiding faith, and to demonstrate this faith by keeping His commandments (Introduction to the Wisdom Literature). Ecclesiastes teaches us that all of life’s experiences, including both the good times and the bad times, are designed by God as an arena in which we have the opportunity to grow in our knowledge and reverence, and to express a maturing, obedient faith in Him.

THEOLOGY OF ECCLESIASTES

While the book of Ecclesiastes is obviously not a systematic theology, it does communicate a profound theology that is key for understanding life and our relationship to God. One dimension of this theology calls for special comment: divine sovereignty and human responsibility. Like other books in the Old Testament, Ecclesiastes does not simply address the interface between divine sovereignty and human responsibility as a theological/philosophical question that must be pondered. Rather, Ecclesiastes sets forth the teaching that with regard to our experience of life, God is absolutely sovereign and human beings are absolutely responsible.

A key text that focuses on divine sovereignty is 5:18–6:3. In the first part of this text (5:18–20), the Preacher sees what is “good and fitting” (v. 18) in the gift that God gives to some: the gift of wealth and possessions coupled with the ability to enjoy them (v. 19). The ability to enjoy life is after all a gift from a sovereign God (2:24, 25). In the second part of this text (6:1–3), the Preacher sees what is “an evil” (v. 1), namely, God gives someone wealth and possessions but not the ability to enjoy them. This is “vanity” (v. 2). Having possessions and enjoying them are two different things and whether or not one has the ability to find satisfaction in one’s possessions is determined by God. But the Preacher is not a fatalist. He also teaches that God gives joy and satisfaction “to the one who pleases” God (2:26) and to those who “do good” (3:12, 13). So the experience of joy and satisfaction in life is a gift from a sovereign God for those who take care of their human responsibilities. While there is a mystery here, it is a mystery that points us to Christ who, through His obedience, sufferings and death, has merited for us the joy (Heb. 12:2) and the satisfaction (Is. 53:11) that we experience in part in this life even as we anticipate the fullness of these in the life to come. Indeed, even our present sufferings are “slight momentary afflictions” when compared to the glory that is stored up for us in Christ (2 Cor. 4:17).

ECCLESIASTES IN THE LARGER STORY OF THE BIBLE

The Bible’s storyline starts with a creation that is “very good.” In the beginning, “under the sun” was the sphere of perfect joy and perfect satisfaction for humanity; nothing was frustrating and nothing was perplexing. All of that changed when Adam and Eve sinned against God. “Under the sun” became the sphere of the frustrating and perplexing, though joy and satisfaction are still to be found. The book of Ecclesiastes is a commentary on life “under the sun” after the fall and before the final redemption. Ecclesiastes teaches us to face the frustrating/perplexing aspects of life, to find joy and satisfaction with thankfulness when possible, and to fear God regardless. But how can this be done? On what resources can we draw to face, to find, and to fear? The ultimate answer is not provided in the book of Ecclesiastes but in the pages of the New Testament as they reveal to us God’s final redemption in Christ.

CHRIST IN ECCLESIASTES

The New Testament does not directly quote the book of Ecclesiastes, but it does allude to the book in two key texts. The first is Rom. 8:18–25, where the apostle Paul is describing life as it has been adversely affected by the fall. In verse 20, Paul says that “the creation was subjected to futility,” and the Greek word that Paul uses for “futility” (mataiotēs) is the same Greek word that the first translators of the Hebrew Bible used to translate the key term in the book of Ecclesiastes, hebel (“vanity”). Paul is in effect describing life “under the sun.” As Paul describes life under the sun, he does so without despair by pointing us to “the glory that is to be revealed in us” (v. 18) and the “hope” (v. 20) of being “set free” (v. 21) from the vanity of life. He says of this redemption that “we wait for it with patience” (v. 25). In this text, Paul does not tell us precisely what it is that we are waiting for, but he does in the second text, which alludes to the book of Ecclesiastes.

This second text is 2 Corinthians 5:1–11. In verses 1–9, Paul describes life in a way that is quite similar to the description in the book of Ecclesiastes. We groan and are burdened (vv. 2, 3; Eccl. 1:13 in the NIV), we must live by faith and not by sight (v. 7; Eccl. 8:11, 12), and our goal is to please God (v. 9; Eccl. 2:26). Our lives are much like the life of the Preacher, but there is a difference: we have “the Spirit as a guarantee” (v. 5; see Rom. 8:23) of our deliverance through resurrection from the dead (vv. 2–5), a teaching not found in Ecclesiastes. Paul concludes this text in a way strikingly reminiscent of the conclusion to the book of Ecclesiastes by reminding us that we will all be judged for what we have done “whether good or evil” (v. 10; Eccl. 12:14). In light of our “fear of the Lord” (v. 11; Eccl. 12:13), we seek to persuade others of the hope that we have in Christ. Because of Christ’s resurrection from the dead, which guarantees our resurrection from the dead, we know that even those experiences which are frustrating and perplexing are ultimately not in vain (1 Cor. 15:58).

OUTLINE OF ECCLESIASTES

I. INTRODUCTION (1:1)

II. MOTTO (1:2)

III. LIMITATIONS OF WORK AND WISDOM (1:3–3:8)

A. Cycles in Creation (1:3–11)

B. Futility of Work and Wisdom (1:12–18)

C. Ephemeral Rewards of Work and Wisdom (2:1–17)

D. Enigmas of Work and Wisdom (2:18–3:8)

IV. WORK IN FEAR BEFORE GOD WHOSE WORK ENDURES (3:9–6:7)

A. God as Creator and Judge (3:9–21)

B. Contentment or Envy (3:22–4:16)

C. Sincere Commitment to God (5:1–7)

D. Dissatisfaction in Work (5:8–6:7)

V. WISDOM IN HUMILITY BEFORE A JUDGING GOD WHOSE WISDOM IS UNFATHOMABLE (6:8–12:7)

A. The Futility of Contending with God (6:8–12)

B. What Is Good for Man (7:1–18)

C. Wisdom’s Power (7:19–8:8)

D. Unfulfilled Judgment (8:9–9:10)

E. Folly’s Power (9:11–10:7)

F. Advice for Wise Living (10:8–12:7)

VI. MOTTO (12:8)

VII. CONCLUSION (12:9–14)

ALL IS VANITY

1  The words of the Preacher, [1] the son of David, king in Jerusalem.

[2] Vanity [2] of vanities, says the Preacher,

vanity of vanities!  All is vanity.

[3] What does man gain by all the toil

at which he toils under the sun?

[4] A generation goes, and a generation comes,

but the earth remains forever.

[5] The sun rises, and the sun goes down,

and hastens [3] to the place where it rises.

[6] The wind blows to the south

and goes around to the north;

around and around goes the wind,

and on its circuits the wind returns.

[7] All streams run to the sea,

but the sea is not full;

to the place where the streams flow,

there they flow again.

[8] All things are full of weariness;

a man cannot utter it;

the eye is not satisfied with seeing,

nor the ear filled with hearing.

[9] What has been is what will be,

and what has been done is what will be done,

and there is nothing new under the sun.

10 Is there a thing of which it is said,

“See, this is new”?

It has been already

in the ages before us.

[11] There is no remembrance of former things, [1]

nor will there be any remembrance

of later things [2] yet to be

among those who come after.

THE VANITY OF WISDOM

[12] I the Preacher have been king over Israel in Jerusalem. [13] And I applied my heart [3] to seek and to search out by wisdom all that is done under heaven. It is an unhappy business that God has given to the children of man to be busy with. [14] I have seen everything that is done under the sun, and behold, all is vanity [4] and a striving after wind. [5]

[15] What is crooked cannot be made straight,

and what is lacking cannot be counted.

[16] I said in my heart, “I have acquired great wisdom, surpassing all who were over Jerusalem before me, and my heart has had great experience of wisdom and knowledge.” [17] And I applied my heart to know wisdom and to know madness and folly. I perceived that this also is but a striving after wind.

[18] For in much wisdom is much vexation,

and he who increases knowledge increases sorrow.

THE VANITY OF SELF-INDULGENCE

2  I said in my heart, “Come now, I will test you with pleasure; enjoy yourself.” But behold, this also was vanity. [6] 2 I said of laughter, “It is mad,” and of pleasure, “What use is it?” [3] I searched with my heart how to cheer my body with wine—my heart still guiding me with wisdom—and how to lay hold on folly, till I might see what was good for the children of man to do under heaven during the few days of their life. [4] I made great works. I built houses and planted vineyards for myself. [5] I made myself gardens and parks, and planted in them all kinds of fruit trees. [6] I made myself pools from which to water the forest of growing trees. [7] I bought male and female slaves, and had slaves who were born in my house. I had also great possessions of herds and flocks, more than any who had been before me in Jerusalem. 8 I also gathered for myself silver and gold and the treasure of kings and provinces. I got singers, both men and women, and many concubines, [1] the delight of the sons of man.

[9] So I became great and surpassed all who were before me in Jerusalem. Also my wisdom remained with me. [10] And whatever my eyes desired I did not keep from them. I kept my heart from no pleasure, for my heart found pleasure in all my toil, and this was my reward for all my toil. [11] Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun.

THE VANITY OF LIVING WISELY

[12] So I turned to consider wisdom and madness and folly. For what can the man do who comes after the king? Only what has already been done. [13] Then I saw that there is more gain in wisdom than in folly, as there is more gain in light than in darkness. [14] The wise person has his eyes in his head, but the fool walks in darkness. And yet I perceived that the same event happens to all of them. [15] Then I said in my heart, “What happens to the fool will happen to me also. Why then have I been so very wise?” And I said in my heart that this also is vanity. [16] For of the wise as of the fool there is no enduring remembrance, seeing that in the days to come all will have been long forgotten. How the wise dies just like the fool! [17] So I hated life, because what is done under the sun was grievous to me, for all is vanity and a striving after wind.

THE VANITY OF TOIL

[18] I hated all my toil in which I toil under the sun, seeing that I must leave it to the man who will come after me, [19] and who knows whether he will be wise or a fool? Yet he will be master of all for which I toiled and used my wisdom under the sun. This also is vanity. [20] So I turned about and gave my heart up to despair over all the toil of my labors under the sun, [21] because sometimes a person who has toiled with wisdom and knowledge and skill must leave everything to be enjoyed by someone who did not toil for it. This also is vanity and a great evil. 22 What has a man from all the toil and striving of heart with which he toils beneath the sun? [23] For all his days are full of sorrow, and his work is a vexation. Even in the night his heart does not rest. This also is vanity.

[24] There is nothing better for a person than that he should eat and drink and find enjoyment [1] in his toil. This also, I saw, is from the hand of God, [25] for apart from him [2] who can eat or who can have enjoyment? [26] For to the one who pleases him God has given wisdom and knowledge and joy, but to the sinner he has given the business of gathering and collecting, only to give to one who pleases God. This also is vanity and a striving after wind.

A TIME FOR EVERYTHING

3  For everything there is a season, and a time for every matter under heaven:

[2] a time to be born, and a time to die;

a time to plant, and a time to pluck up what is planted;

3 a time to kill, and a time to heal;

a time to break down, and a time to build up;

4 a time to weep, and a time to laugh;

a time to mourn, and a time to dance;

5 a time to cast away stones, and a time to gather stones together;

a time to embrace, and a time to refrain from embracing;

6 a time to seek, and a time to lose;

a time to keep, and a time to cast away;

7 a time to tear, and a time to sew;

a time to keep silence, and a time to speak;

[8] a time to love, and a time to hate;

a time for war, and a time for peace.

THE GOD-GIVEN TASK

[9] What gain has the worker from his toil? 10 I have seen the business that God has given to the children of man to be busy with. [11] He has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end. [12] I perceived that there is nothing better for them than to be joyful and to do good as long as they live; [13] also that everyone should eat and drink and take pleasure in all his toil—this is God’s gift to man.

[14] I perceived that whatever God does endures forever; nothing can be added to it, nor anything taken from it. God has done it, so that people fear before him. [15] That which is, already has been; that which is to be, already has been; and God seeks what has been driven away. [1]

FROM DUST TO DUST

[16] Moreover, I saw under the sun that in the place of justice, even there was wickedness, and in the place of righteousness, even there was wickedness. [17] I said in my heart, God will judge the righteous and the wicked, for there is a time for every matter and for every work. 18 I said in my heart with regard to the children of man that God is testing them that they may see that they themselves are but beasts. [19] For what happens to the children of man and what happens to the beasts is the same; as one dies, so dies the other. They all have the same breath, and man has no advantage over the beasts, for all is vanity. [2] [20] All go to one place. All are from the dust, and to dust all return. [21] Who knows whether the spirit of man goes upward and the spirit of the beast goes down into the earth? [22] So I saw that there is nothing better than that a man should rejoice in his work, for that is his lot. Who can bring him to see what will be after him?

EVIL UNDER THE SUN

4   Again I saw all the oppressions that are done under the sun. And behold, the tears of the oppressed, and they had no one to comfort them! On the side of their oppressors there was power, and there was no one to comfort them. [2] And I thought the dead who are already dead more fortunate than the living who are still alive. [3] But better than both is he who has not yet been and has not seen the evil deeds that are done under the sun.

[4] Then I saw that all toil and all skill in work come from a man’s envy of his neighbor. This also is vanity [3] and a striving after wind.

5 The fool folds his hands and eats his own flesh.

[6] Better is a handful of quietness than two hands full of toil and a striving after wind.

[7]  Again, I saw vanity under the sun: [8] one person who has no other, either son or brother, yet there is no end to all his toil, and his eyes are never satisfied with riches, so that he never asks, “For whom am I toiling and depriving myself of pleasure?” This also is vanity and an unhappy business.

[9] Two are better than one, because they have a good reward for their toil. [10] For if they fall, one will lift up his fellow. But woe to him who is alone when he falls and has not another to lift him up! [11] Again, if two lie together, they keep warm, but how can one keep warm alone? [12] And though a man might prevail against one who is alone, two will withstand him—a threefold cord is not quickly broken.

[13] Better was a poor and wise youth than an old and foolish king who no longer knew how to take advice. 14 For he went from prison to the throne, though in his own kingdom he had been born poor. [15] I saw all the living who move about under the sun, along with that [1] youth who was to stand in the king’s [2] place. [16] There was no end of all the people, all of whom he led. Yet those who come later will not rejoice in him. Surely this also is vanity and a striving after wind.

FEAR GOD

5  [3] Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil. [2] [4] Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words be few. 3 For a dream comes with much business, and a fool’s voice with many words.

[4] When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow. [5] It is better that you should not vow than that you should vow and not pay. [6] Let not your mouth lead you [5] into sin, and do not say before the messenger [6] that it was a mistake. Why should God be angry at your voice and destroy the work of your hands? [7] For when dreams increase and words grow many, there is vanity; [7] but [8] God is the one you must fear.

THE VANITY OF WEALTH AND HONOR

[8] If you see in a province the oppression of the poor and the violation of justice and righteousness, do not be amazed at the matter, for the high official is watched by a higher, and there are yet higher ones over them. [9] But this is gain for a land in every way: a king committed to cultivated fields. [9]

[10] He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity. 11 When goods increase, they increase who eat them, and what advantage has their owner but to see them with his eyes? 12 Sweet is the sleep of a laborer, whether he eats little or much, but the full stomach of the rich will not let him sleep.

[13] There is a grievous evil that I have seen under the sun: riches were kept by their owner to his hurt, 14 and those riches were lost in a bad venture. And he is father of a son, but he has nothing in his hand. [15]  As he came from his mother’s womb he shall go again, naked as he came, and shall take nothing for his toil that he may carry away in his hand. [16] This also is a grievous evil: just as he came, so shall he go, and what gain is there to him who toils for the wind? 17 Moreover, all his days he eats in darkness in much vexation and sickness and anger.

[18] Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment [1] in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot. [19] Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God. 20 For he will not much remember the days of his life because God keeps him occupied with joy in his heart.

6  There is an evil that I have seen under the sun, and it lies heavy on mankind: [2] a man to whom God gives wealth, possessions, and honor, so that he lacks nothing of all that he desires, yet God does not give him power to enjoy them, but a stranger enjoys them. This is vanity; [2] it is a grievous evil. [3] If a man fathers a hundred children and lives many years, so that the days of his years are many, but his soul is not satisfied with life’s good things, and he also has no burial, I say that a stillborn child is better off than he. 4 For it comes in vanity and goes in darkness, and in darkness its name is covered. 5 Moreover, it has not seen the sun or known anything, yet it finds rest rather than he. [6] Even though he should live a thousand years twice over, yet enjoy [3] no good—do not all go to the one place?

[7]  All the toil of man is for his mouth, yet his appetite is not satisfied. [4] [8] For what advantage has the wise man over the fool? And what does the poor man have who knows how to conduct himself before the living? [9] Better is the sight of the eyes than the wandering of the appetite: this also is vanity and a striving after wind.

[10] Whatever has come to be has already been named, and it is known what man is, and that he is not able to dispute with one stronger than he. 11 The more words, the more vanity, and what is the advantage to man? [12] For who knows what is good for man while he lives the few days of his vain [1] life, which he passes like a shadow? For who can tell man what will be after him under the sun?

THE CONTRAST OF WISDOM AND FOLLY

7  A good name is better than precious ointment,

and the day of death than the day of birth.

[2] It is better to go to the house of mourning

than to go to the house of feasting,

for this is the end of all mankind,

and the living will lay it to heart.

[3] Sorrow is better than laughter,

for by sadness of face the heart is made glad.

[4] The heart of the wise is in the house of mourning,

but the heart of fools is in the house of mirth.

5 It is better for a man to hear the rebuke of the wise

than to hear the song of fools.

[6] For as the crackling of thorns under a pot,

so is the laughter of the fools;

this also is vanity. [2]

[7] Surely oppression drives the wise into madness,

and a bribe corrupts the heart.

8 Better is the end of a thing than its beginning,

and the patient in spirit is better than the proud in spirit.

[9] Be not quick in your spirit to become angry,

for anger lodges in the heart [3] of fools.

10 Say not, “Why were the former days better than these?”

For it is not from wisdom that you ask this.

[11] Wisdom is good with an inheritance,

an advantage to those who see the sun.

[12] For the protection of wisdom is like the protection of money,

and the advantage of knowledge is that wisdom preserves the life of him who has it.

[13] Consider the work of God:

who can make straight what he has made crooked?

[14] In the day of prosperity be joyful, and in the day of adversity consider: God has made the one as well as the other, so that man may not find out anything that will be after him.

[15] In my vain [1] life I have seen everything. There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his evildoing. [16] Be not overly righteous, and do not make yourself too wise. Why should you destroy yourself? [17] Be not overly wicked, neither be a fool. Why should you die before your time? [18] It is good that you should take hold of this, and from that withhold not your hand, for the one who fears God shall come out from both of them.

[19] Wisdom gives strength to the wise man more than ten rulers who are in a city.

[20] Surely there is not a righteous man on earth who does good and never sins.

21 Do not take to heart all the things that people say, lest you hear your servant cursing you. [22] Your heart knows that many times you yourself have cursed others.

23 All this I have tested by wisdom. I said, “I will be wise,” but it was far from me. [24] That which has been is far off, and deep, very deep; who can find it out?

25 I turned my heart to know and to search out and to seek wisdom and the scheme of things, and to know the wickedness of folly and the foolishness that is madness. 26 And I find something more bitter than death: the woman whose heart is snares and nets, and whose hands are fetters. He who pleases God escapes her, but the sinner is taken by her. 27 Behold, this is what I found, says the Preacher, while adding one thing to another to find the scheme of things— 28 which my soul has sought repeatedly, but I have not found. One man among a thousand I found, but a woman among all these I have not found. [29] See, this alone I found, that God made man upright, but they have sought out many schemes.

KEEP THE KING’S COMMAND

8  Who is like the wise?

And who knows the interpretation of a thing?

A man’s wisdom makes his face shine,

and the hardness of his face is changed.

[2] I say: [2] Keep the king’s command, because of God’s oath to him. [3] [3] Be not hasty to go from his presence. Do not take your stand in an evil cause, for he does whatever he pleases. [4] For the word of the king is supreme, and who may say to him, “What are you doing?” [5] Whoever keeps a command will know no evil thing, and the wise heart will know the proper time and the just way. [6] For there is a time and a way for everything, although man’s trouble [4] lies heavy on him. [7] For he does not know what is to be, for who can tell him how it will be? [8] No man has power to retain the spirit, or power over the day of death. There is no discharge from war, nor will wickedness deliver those who are given to it. [9]  All this I observed while applying my heart to all that is done under the sun, when man had power over man to his hurt.

THOSE WHO FEAR GOD WILL DO WELL

[10] Then I saw the wicked buried. They used to go in and out of the holy place and were praised [5] in the city where they had done such things. This also is vanity. [6] 11 Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil. [12] Though a sinner does evil a hundred times and prolongs his life, yet I know that it will be well with those who fear God, because they fear before him. [13] But it will not be well with the wicked, neither will he prolong his days like a shadow, because he does not fear before God.

MAN CANNOT KNOW GOD’S WAYS

[14] There is a vanity that takes place on earth, that there are righteous people to whom it happens according to the deeds of the wicked, and there are wicked people to whom it happens according to the deeds of the righteous. I said that this also is vanity. [15] And I commend joy, for man has nothing better under the sun but to eat and drink and be joyful, for this will go with him in his toil through the days of his life that God has given him under the sun.

16 When I applied my heart to know wisdom, and to see the business that is done on earth, how neither day nor night do one’s eyes see sleep, [17] then I saw all the work of God, that man cannot find out the work that is done under the sun. However much man may toil in seeking, he will not find it out. Even though a wise man claims to know, he cannot find it out.

DEATH COMES TO ALL

9  But all this I laid to heart, examining it all, how the righteous and the wise and their deeds are in the hand of God. Whether it is love or hate, man does not know; both are before him. 2 It is the same for all, since the same event happens to the righteous and the wicked, to the good and the evil, [1] to the clean and the unclean, to him who sacrifices and him who does not sacrifice. As the good one is, so is the sinner, and he who swears is as he who shuns an oath. [3] This is an evil in all that is done under the sun, that the same event happens to all. Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that they go to the dead. [4] But he who is joined with all the living has hope, for a living dog is better than a dead lion. 5 For the living know that they will die, but the dead know nothing, and they have no more reward, for the memory of them is forgotten. [6] Their love and their hate and their envy have already perished, and forever they have no more share in all that is done under the sun.

ENJOY LIFE WITH THE ONE YOU LOVE

[7] Go, eat your bread with joy, and drink your wine with a merry heart, for God has already approved what you do.

[8] Let your garments be always white. Let not oil be lacking on your head.

[9] Enjoy life with the wife whom you love, all the days of your vain [1] life that he has given you under the sun, because that is your portion in life and in your toil at which you toil under the sun. [10] Whatever your hand finds to do, do it with your might, [2] for there is no work or thought or knowledge or wisdom in Sheol, to which you are going.

WISDOM BETTER THAN FOLLY

[11]  Again I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the intelligent, nor favor to those with knowledge, but time and chance happen to them all. [12] For man does not know his time. Like fish that are taken in an evil net, and like birds that are caught in a snare, so the children of man are snared at an evil time, when it suddenly falls upon them.

[13] I have also seen this example of wisdom under the sun, and it seemed great to me. 14 There was a little city with few men in it, and a great king came against it and besieged it, building great siegeworks against it. 15 But there was found in it a poor, wise man, and he by his wisdom delivered the city. Yet no one remembered that poor man. [16] But I say that wisdom is better than might, though the poor man’s wisdom is despised and his words are not heard.

17 The words of the wise heard in quiet are better than the shouting of a ruler among fools. [18] Wisdom is better than weapons of war, but one sinner destroys much good.

10  Dead flies make the perfumer’s ointment give off a stench;

so a little folly outweighs wisdom and honor.

[2] A wise man’s heart inclines him to the right,

but a fool’s heart to the left.

3 Even when the fool walks on the road, he lacks sense,

and he says to everyone that he is a fool.

[4] If the anger of the ruler rises against you, do not leave your place,

for calmness [3] will lay great offenses to rest.

[5] There is an evil that I have seen under the sun, as it were an error proceeding from the ruler: [6] folly is set in many high places, and the rich sit in a low place. 7 I have seen slaves on horses, and princes walking on the ground like slaves.

[8] He who digs a pit will fall into it,

and a serpent will bite him who breaks through a wall.

9 He who quarries stones is hurt by them,

and he who splits logs is endangered by them.

[10] If the iron is blunt, and one does not sharpen the edge,

he must use more strength,

but wisdom helps one to succeed. [4]

11 If the serpent bites before it is charmed,

there is no advantage to the charmer.

[12] The words of a wise man’s mouth win him favor, [1]

but the lips of a fool consume him.

13 The beginning of the words of his mouth is foolishness,

and the end of his talk is evil madness.

14 A fool multiplies words,

though no man knows what is to be,

and who can tell him what will be after him?

15 The toil of a fool wearies him,

for he does not know the way to the city.

[16] Woe to you, O land, when your king is a child,

and your princes feast in the morning!

[17] Happy are you, O land, when your king is the son of the nobility,

and your princes feast at the proper time,

for strength, and not for drunkenness!

[18] Through sloth the roof sinks in,

and through indolence the house leaks.

[19] Bread is made for laughter,

and wine gladdens life,

and money answers everything.

[20] Even in your thoughts, do not curse the king,

nor in your bedroom curse the rich,

for a bird of the air will carry your voice,

or some winged creature tell the matter.

CAST YOUR BREAD UPON THE WATERS

11  Cast your bread upon the waters,

for you will find it after many days.

[2] Give a portion to seven, or even to eight,

for you know not what disaster may happen on earth.

[3] If the clouds are full of rain,

they empty themselves on the earth,

and if a tree falls to the south or to the north,

in the place where the tree falls, there it will lie.

[4] He who observes the wind will not sow,

and he who regards the clouds will not reap.

[5] As you do not know the way the spirit comes to the bones in the womb [2] of a woman with child, so you do not know the work of God who makes everything.

[6] In the morning sow your seed, and at evening withhold not your hand, for you do not know which will prosper, this or that, or whether both alike will be good.

[7] Light is sweet, and it is pleasant for the eyes to see the sun.

[8] So if a person lives many years, let him rejoice in them all; but let him remember that the days of darkness will be many. All that comes is vanity. [1]

[9] Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment.

[10] Remove vexation from your heart, and put away pain [2] from your body, for youth and the dawn of life are vanity.

REMEMBER YOUR CREATOR IN YOUR YOUTH

12  Remember also your Creator in the days of your youth, before the evil days come and the years draw near of which you will say, “I have no pleasure in them”; 2 before the sun and the light and the moon and the stars are darkened and the clouds return after the rain, [3] in the day when the keepers of the house tremble, and the strong men are bent, and the grinders cease because they are few, and those who look through the windows are dimmed, 4 and the doors on the street are shut—when the sound of the grinding is low, and one rises up at the sound of a bird, and all the daughters of song are brought low— [5] they are afraid also of what is high, and terrors are in the way; the almond tree blossoms, the grasshopper drags itself along, [3] and desire fails, because man is going to his eternal home, and the mourners go about the streets— [6] before the silver cord is snapped, or the golden bowl is broken, or the pitcher is shattered at the fountain, or the wheel broken at the cistern, [7] and the dust returns to the earth as it was, and the spirit returns to God who gave it. [8] Vanity [4] of vanities, says the Preacher; all is vanity.

FEAR GOD AND KEEP HIS COMMANDMENTS

[9] Besides being wise, the Preacher also taught the people knowledge, weighing and studying and arranging many proverbs with great care. [10] The Preacher sought to find words of delight, and uprightly he wrote words of truth.

[11] The words of the wise are like goads, and like nails firmly fixed are the collected sayings; they are given by one Shepherd. 12 My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of the flesh.

[13] The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. [1] [14] For God will bring every deed into judgment, with [2] every secret thing, whether good or evil.

STUDY NOTES FOR ECCLESIASTES 1

STUDY NOTE FOR ECCLESIASTES 1:1 This verse is the title to the book. Few books in the Bible have such titles; see Prov. 1:1.

1:1 Preacher. Hb. qohelet (Introduction: Title). The text emphasizes the Preacher’s function as gatherer of the covenant community (Ex. 35:1) or as composer of proverbs (Eccl. 12:9) for the purpose of teaching. The Preacher addresses God’s people, not unbelievers.

son of David. See Introduction: Author. BACK TO ECCLESIASTES 1:1

STUDY NOTE FOR ECCLESIASTES 1:2 This verse states the theme of the book. Few books in the Bible have such an explicit statement of the book’s theme; see Prov. 1:7; Luke 1:1–4; John 20:30, 31.

1:2 Vanity. The Hb. word translated “vanity,” which occurs thirty-eight times in Ecclesiastes, means “breath,” “vapor,” or “fleeting” and in the context of the book refers to that which is frustrating, temporary or perplexing (Introduction: Characteristics and Themes). “Vanity of vanities” is a Hebrew way of expressing the superlative. The Preacher is here clearly using hyperbole to encourage the reader to face the vanity of life; elsewhere in the book, he commends finding satisfaction, the opposite of frustration in life, and presumes that the reader will understand and not be perplexed by his message.

All. This word is qualified by the phrase “under the sun” (v. 3) and means everything people experience with their senses (v. 8). BACK TO ECCLESIASTES 1:2

STUDY NOTE FOR ECCLESIASTES 1:3–11 These verses focus the reader’s attention on the frustrations of life and provide the first explanation of the meaning of “vanity.” Despite our engaging in all of life’s activity, we seem to get nowhere in the end. Although there may be some satisfaction in accomplishments, death can seem to make them meaningless because death comes to all, and our enjoyment of them seems to end at death. Only when one is rightly oriented to the Creator do we understand the true significance of our earthly lives (12:13, 14).

1:3 gain. The idea that life’s labor is unprofitable, presented here as a rhetorical question, is stated directly in 2:11.

under the sun. This phrase, which occurs twenty-six times in Ecclesiastes, is synonymous with “under heaven” and “on earth” and refers to life as adversely affected by the fall (Introduction: Characteristics and Themes). Paul’s equivalent is “the present evil age” (Gal. 1:4). From the perspective of “under the sun,” life is often frustrating and perplexing. By contrast, from the perspective of the resurrection, life’s labor is not in vain (John 6:27–29; 1 Cor. 15:58). BACK TO ECCLESIASTES 1:3

STUDY NOTE FOR ECCLESIASTES 1:4 goes ... comes. People are constantly starting over (like the sun in v. 5), while by contrast, the earth (to which every person returns) abides. BACK TO ECCLESIASTES 1:4

STUDY NOTE FOR ECCLESIASTES 1:5 hastens. The Hb. word (shoep) translated here as “hastens” means “to pant” (text note). The picture is that of the sun panting as it circles the earth, only to repeat the process day after day—a picture of exhausting, frustrating activity. BACK TO ECCLESIASTES 1:5

STUDY NOTE FOR ECCLESIASTES 1:6 around and around. An image that communicates the same idea as the Preacher’s recurrent refrain “striving after wind,” both of which speak of the frustrations of life. BACK TO ECCLESIASTES 1:6

STUDY NOTE FOR ECCLESIASTES 1:7 is not full. People’s experiences often fail to fill or satisfy them, just as waters never fill the sea; hence, life can be frustrating. BACK TO ECCLESIASTES 1:7

STUDY NOTE FOR ECCLESIASTES 1:8 eye is not satisfied. The lack of satisfaction articulates the theme of frustration—always wanting more and never having enough. BACK TO ECCLESIASTES 1:8

STUDY NOTE FOR ECCLESIASTES 1:9 nothing new. Cultural endeavors cannot reverse the futile and frustrating process of repeating what has already been done, because all die and their works are forgotten by humanity.

under the sun. See note on 1:3. The Preacher reminds the reader that this present life is the sphere of frustration. BACK TO ECCLESIASTES 1:9

STUDY NOTE FOR ECCLESIASTES 1:11 no remembrance. No remembrance is a curse (Ps. 83:4; Jer. 11:19), and on this frustrating note the first section comes to a close. BACK TO ECCLESIASTES 1:11

STUDY NOTE FOR ECCLESIASTES 1:12 –6:9 In this first half of the Preacher’s monologue or autobiography, he rehearses his search for escape from the vanity of life.

1:12 –18 Continuing the theme of life’s frustrations and introducing the related theme of life’s perplexities, these verses show how the Preacher began his search for escape.

1:12 king ... in Jerusalem. See Introduction: Author. If anyone could find satisfaction and meaning in life, a king could. But not even a king can escape the vanity, the fleeting and perplexing nature of life. BACK TO ECCLESIASTES 1:12

STUDY NOTE FOR ECCLESIASTES 1:13 by wisdom. Even wisdom, as wonderful and beneficial as it is, cannot totally protect people from the vanity of life (8:17). Life is at times frustrating and perplexing even for the wise.

unhappy business. Human existence includes divinely imposed burdens (Gen. 3:16–19; Rom. 8:22, 23). Jesus makes them bearable (Matt. 11:28–30).

God. Hb. Elohim. This term for God focuses on His transcendence and fits with the universal scope and application of the book’s teaching (12:13, 14). God’s personal covenant name (Hb. Yahweh, conventionally rendered “Lord”) is not used in this book. The forty occurrences of “God” in the book underscore the fact that God is very much involved in life, even in its apparent vanity.

1:13, 14 under heaven ... under the sun. See note on 1:3. God is active in this world as it has been adversely affected by the fall, but God is not subject to the vanity of life, as He is “in heaven” (5:2), not “under heaven.” BACK TO ECCLESIASTES 1:13

1:14 I have seen everything. The Preacher uses hyperbole to underscore the thorough extent of his knowledge. If anyone could have figured out life by now, it would have been the Preacher.

vanity. See note on 1:2. Even for the likes of the Preacher, life is frustrating and perplexing at times.

striving after wind. This image is used here and elsewhere (1:17; 2:11, 17, 26; 4:4, 6, 16; 6:9) for the frustrating experiences of life. BACK TO ECCLESIASTES 1:14

STUDY NOTE FOR ECCLESIASTES 1:15 crooked ... lacking. The failure to straighten is frustrating, and the failure to count is perplexing. BACK TO ECCLESIASTES 1:15

STUDY NOTE FOR ECCLESIASTES 1:16 all who were over Jerusalem. Since only David ruled over Jerusalem before Solomon, many have questioned the Solomonic authorship of Ecclesiastes (Introduction: Author). If Solomon is indeed the author, this phrase would refer to the pre-Israelite kings of Jerusalem (e.g., Adoni-zedek; Josh. 10:1). In any case, the point being made is that even the Preacher in his lofty position could not figure out life. BACK TO ECCLESIASTES 1:16

STUDY NOTE FOR ECCLESIASTES 1:17 striving after the wind. See note on 1:14. BACK TO ECCLESIASTES 1:17

STUDY NOTE FOR ECCLESIASTES 1:18 knowledge ... sorrow. Ironically, wisdom can at times add to the frustration of life. The more one knows, the worse off one can be; ignorance can be bliss. If even the king with all his resources could not escape the vanity of life, ordinary folk should not be surprised if they cannot escape either. BACK TO ECCLESIASTES 1:18

STUDY NOTES FOR ECCLESIASTES 2

STUDY NOTE FOR ECCLESIASTES 2:1–11 These verses focus on the pleasures of life, as indicated by the repetition of “pleasure” at the beginning (v. 1) and the end (v. 10). Can pleasure solve the problem of the vanity of life? No; even the pleasures of earthly accomplishments are ultimately unsatisfying for the Preacher (1 Kin. 4–11).

2:1 pleasure. Hb. simchah here refers to a state of happiness, with a focus on senses.

enjoy yourself. Lit. “see good,” an expression associated with satisfaction in life (see 2:24, where the expression is translated “find enjoyment”; see also 3:13; 5:18; 6:6).

vanity. See note on 1:2. Pleasure, although good, is not an absolute antidote for the vanity of life. BACK TO ECCLESIASTES 2:1

STUDY NOTE FOR ECCLESIASTES 2:3 cheer ... wine.“Wine cheers God and men” (Judg. 9:13) and has the power “to gladden the heart of man” (Ps. 104:15).

my heart still guiding me with wisdom. To determine what was good for people to do, the Preacher investigated life without forgetting the protective guidance of God’s wisdom. This thought is repeated near the end of this section, “my wisdom remained with me” (v. 9). BACK TO ECCLESIASTES 2:3

STUDY NOTE FOR ECCLESIASTES 2:4–9 I made great works ... I became great. In this subsection of 2:1–11, the Preacher tells the reader that he engaged in many building projects to escape the vanity of life. Building projects were a sign of blessing over a king’s reign (2 Chr. 14:7).

2:4 houses ... vineyards. Houses and vineyards were blessings of the covenant (Deut. 6:11; Is. 65:21; Jer. 32:15). BACK TO ECCLESIASTES 2:4

STUDY NOTE FOR ECCLESIASTES 2:5 gardens ... fruit trees. The language is reminiscent of the garden of Eden (Gen. 2:9) and emphasizes the magnificence of the Preacher’s building projects. BACK TO ECCLESIASTES 2:5

STUDY NOTE FOR ECCLESIASTES 2:6 to water ... growing. The Hebrew word for “to water” is found in Gen. 2:6, 10, and the word for “growing” is found in Gen. 2:9, evoking Edenic imagery. BACK TO ECCLESIASTES 2:6

STUDY NOTE FOR ECCLESIASTES 2:7 slaves ... herds ... flocks. Covenant blessings; cf. Gen. 12:16; 20:14; 24:35.

any who had been before me in Jerusalem. See v. 9.Since only David was king in Jerusalem before Solomon, such a saying from Solomon seems odd. Regardless, the point is that the Preacher was in a better position than anyone to escape the vanity of life through pleasure. BACK TO ECCLESIASTES 2:7

STUDY NOTE FOR ECCLESIASTES 2:9 my wisdom. See 2:3. BACK TO ECCLESIASTES 2:9

STUDY NOTE FOR ECCLESIASTES 2:10 pleasure ... pleasure. See 2:1. BACK TO ECCLESIASTES 2:10

STUDY NOTE FOR ECCLESIASTES 2:11 vanity. See note on 1:2. Pleasure cannot protect from the vanity of life.

striving after wind. See note on 1:14.

under the sun. See note on 1:3. The Preacher experienced pleasure in life but failed to achieve the satisfaction of producing anything of ultimate value. BACK TO ECCLESIASTES 2:11

STUDY NOTE FOR ECCLESIASTES 2:12–17 These verses teach that wisdom offers a temporary benefit over folly, but death seems to negate that benefit in the end.

2:12 So I turned to consider wisdom. The Preacher now moves to the role of wisdom in his search to escape the vanity of life . BACK TO ECCLESIASTES 2:12

STUDY NOTE FOR ECCLESIASTES 2:13 more gain in wisdom. Wisdom is better than folly, as it is better to walk in light than in darkness. BACK TO ECCLESIASTES 2:13

STUDY NOTE FOR ECCLESIASTES 2:14 the same event. Death (see 2:16). BACK TO ECCLESIASTES 2:14

STUDY NOTE FOR ECCLESIASTES 2:15 wise. Wisdom’s advantages appear to be compromised because they cannot keep the wise from the abyss of death.

vanity. See note on 1:2. Life can be frustrating and perplexing even for the wise, and the fact that both the wise and the foolish die adds to the frustration and perplexity. BACK TO ECCLESIASTES 2:15

STUDY NOTE FOR ECCLESIASTES 2:16 no ... remembrance. The Preacher again mentions the curse of no remembrance (see 1:11 and Ps. 83:4; Jer. 11:19). BACK TO ECCLESIASTES 2:16

STUDY NOTE FOR ECCLESIASTES 2:17 hated. Concluding that the curse of death erases the profit of wise labor, the Preacher comes to hate life in this present evil age.

under the sun ... vanity. See notes on 1:2, 3. The Preacher views death as the ultimate source of frustration and perplexity.

striving after wind. See note on 1:14. BACK TO ECCLESIASTES 2:17

STUDY NOTE FOR ECCLESIASTES 2:18–26 Closely connected to the preceding discussion of death is the prospect of working hard in life only to have a fool inherit one’s wealth at death (vv. 18, 19). This thought leads the Preacher to the brink of despair (v. 20) and, ironically, to the commendation of joy and satisfaction in this life (vv. 24–26).

2:18 I hated. The verb links this section to the preceding one, which ends with “So I hated” (v. 17). BACK TO ECCLESIASTES 2:18

STUDY NOTE FOR ECCLESIASTES 2:19 who knows. One’s wealth may go to a wise person or to a fool, a prospect that frustrates and perplexes the Preacher. BACK TO ECCLESIASTES 2:19

STUDY NOTE FOR ECCLESIASTES 2:20 despair. The Preacher feels like giving up at this point. For other occurrences of this word, see 1 Sam. 27:1; Job 6:26; Is. 57:10; Jer. 2:25; 18:12. BACK TO ECCLESIASTES 2:20

STUDY NOTE FOR ECCLESIASTES 2:21 evil. Not a moral evil but a travesty. BACK TO ECCLESIASTES 2:21

STUDY NOTE FOR ECCLESIASTES 2:23 all his days. Hyperbole, as in Ps. 90, where Moses says that the best of our years “are but trouble and sorrow” (v. 10) but then prays, “Satisfy us in the morning with your unfailing love” (v. 14), and, “Make us glad for as many days as you have afflicted us” (v. 15). If God answers prayer by granting joy and satisfaction, then all our days are not trouble and sorrow. BACK TO ECCLESIASTES 2:23

STUDY NOTE FOR ECCLESIASTES 2:24 eat and drink ... enjoyment. “Eat and drink” is a metaphor used elsewhere in Ecclesiastes for experiencing satisfaction in life (3:13; 5:18; 8:15; 9:7). As Moses prayed for joy and satisfaction in the midst of dark times (Ps. 90:14, 15), so the Preacher commends joy and satisfaction despite the vanity of life. Since there is at least some joy and satisfaction in life, “all is vanity” must be hyperbole (1:2 note; Introduction: Characteristics and Themes). BACK TO ECCLESIASTES 2:24

STUDY NOTE FOR ECCLESIASTES 2:25 apart from him. God is the ultimate source of whatever joy and satisfaction are experienced in life (7:14). BACK TO ECCLESIASTES 2:25

STUDY NOTE FOR ECCLESIASTES 2:26 to the one who pleases him ... sinner. However great the temporary prosperity of the wicked, those who please God are at last the beneficiaries of God’s blessings. Even in this life, which is characterized by frustration and perplexity, joy can be experienced.

vanity. See note on 1:2. Joy and satisfaction are not an absolute antidote to the vanity of life.

striving after wind. See note on 1:14. BACK TO ECCLESIASTES 2:26

STUDY NOTES FOR ECCLESIASTES 3

STUDY NOTE FOR ECCLESIASTES 3:1–8 Lists the good times in life (7:14), and there are many to be enjoyed. But each good time has its corresponding bad time, which brings frustration and perplexity.

3:1 time. The truly wise know that all their “times” are in God’s hand (Ps. 31:15) and that there is an appropriate time for every human activity.

matter. While the Hb. term often refers to that which is pleasing (5:4; 12:1, 10), here, as elsewhere in the book (3:17; 5:8; 8:6), the word is used in a neutral sense, captured well with the word “matter.” BACK TO ECCLESIASTES 3:1

STUDY NOTE FOR ECCLESIASTES 3:2 born ... die. This first pair is all encompassing: from beginning to end. BACK TO ECCLESIASTES 3:2

STUDY NOTE FOR ECCLESIASTES 3:8 peace. The last pair ends with Hb. shalom, signifying wholeness in all areas of life. BACK TO ECCLESIASTES 3:8

STUDY NOTE FOR ECCLESIASTES 3:9–15 These verses continue the theme of “time” (3:1, 11) developed in 3:1–8 and focus on the perplexities and frustrations of life while bringing in the themes of joy and satisfaction.

3:9 gain. This rhetorical question was asked earlier (1:3). “Nothing” is the implied answer; a frustrating state of affairs. BACK TO ECCLESIASTES 3:9

STUDY NOTE FOR ECCLESIASTES 3:11 beautiful. The sense is “appropriate” (see 3:1). This same word is translated “fitting” in 5:18.

eternity. The Hebrew term is translated “forever” in v. 14 and explained in v. 11 as “from the beginning to the end.” The heart knows that history is not meaningless but is perplexed in its efforts to discern the pattern of events. BACK TO ECCLESIASTES 3:11

STUDY NOTE FOR ECCLESIASTES 3:12 joyful. The Preacher again commends finding joy in life (2:24–26). BACK TO ECCLESIASTES 3:12

STUDY NOTE FOR ECCLESIASTES 3:13 eat and drink. The Preacher’s major application is his repeated advice (2:24–26; 3:12, 22; 5:18–20; 8:15) and command (9:7–10) to find joy and satisfaction in what God has ordained for one’s life (Introduction: Characteristics and Themes; 1 Cor. 7:20; 1 Tim. 6:8). BACK TO ECCLESIASTES 3:13

STUDY NOTE FOR ECCLESIASTES 3:14 fear. Knowing, honoring, trusting, and obeying God (Introduction to the Wisdom Literature; Ex. 34:8; Is. 6:5; Luke 5:8; Rev. 1:17). BACK TO ECCLESIASTES 3:14

STUDY NOTE FOR ECCLESIASTES 3:15 driven away. The sense of the verb here probably refers to the past, but the meaning of this last line in the verse is not clear. BACK TO ECCLESIASTES 3:15

STUDY NOTE FOR ECCLESIASTES 3:16–22 These verses continue the theme of “time” (3:1, 11, 17) developed in 3:1–15 and add the themes of injustice and divine judgment, with the latter playing a key role in the conclusion of the book (12:13, 14).

3:16 under the sun. See note on 1:3. The Preacher begins this section by reminding us of the context of the discussion: the world has been adversely affected by the fall.

justice. The injustices of life make no sense to the Preacher, and he seems powerless to rectify them. BACK TO ECCLESIASTES 3:16

STUDY NOTE FOR ECCLESIASTES 3:17 the righteous and the wicked. As punishment for sin, people, like animals (vv. 18–20), must die (Gen. 3:19). Nevertheless, the distinction between the righteous and the wicked is not removed by death but will be revealed at God’s judgment.

time. God ordains whatever occurs on earth (vv. 1–8). He has also appointed a day for judging the deeds of all (the “day of the Lord”; Joel 3:14). BACK TO ECCLESIASTES 3:17

STUDY NOTE FOR ECCLESIASTES 3:19 vanity. See note on 1:2. BACK TO ECCLESIASTES 3:19

STUDY NOTE FOR ECCLESIASTES 3:20 to one place. That is, the grave (cf. 6:6). BACK TO ECCLESIASTES 3:20

STUDY NOTE FOR ECCLESIASTES 3:21 Who knows whether the spirit of man. Elsewhere the Preacher observes that though the physical body returns to dust, the spirit returns to God (12:7). BACK TO ECCLESIASTES 3:21

STUDY NOTE FOR ECCLESIASTES 3:22 nothing better. The Preacher again commends finding joy and satisfaction in life where and when one can (2:24; 3:12; Introduction: Characteristics and Themes). BACK TO ECCLESIASTES 3:22

STUDY NOTES FOR ECCLESIASTES 4

STUDY NOTE FOR ECCLESIASTES 4:1–3 These verses follow up the theme of injustice with the related theme of oppression.

4:1, 3 under the sun. See note on 1:3. Another result of the fall is oppression.

4:1 power. The Preacher complains that the oppressors have all the power. BACK TO ECCLESIASTES 4:1, 3

STUDY NOTE FOR ECCLESIASTES 4:2, 3 more fortunate ... better than both. Viewing the plight of the oppressed, the Preacher concludes that the dead and unborn are better off. BACK TO ECCLESIASTES 4:2, 3

STUDY NOTE FOR ECCLESIASTES 4:4–6 These verses teach that contentment is better than the turmoil of envy.

4:4 vanity. See note on 1:2.

striving after wind. See note on 1:14. BACK TO ECCLESIASTES 4:4

STUDY NOTE FOR ECCLESIASTES 4:6 quietness. Notwithstanding his previous dark thoughts, the Preacher does conclude that sufficiency with contentment is better than need resulting from laziness (v. 5) or excess accompanied by restless toil (vv. 6, 8).

striving after the wind. See note on 1:14. BACK TO ECCLESIASTES 4:6

STUDY NOTE FOR ECCLESIASTES 4:7, 8 These verses focus on the futility oflabor without community. BACK TO ECCLESIASTES 4:8

4:7 vanity. See note on 1:2.

under the sun. See note on 1:3. BACK TO ECCLESIASTES 4:7

STUDY NOTE FOR ECCLESIASTES 4:9–12 These verses continue the theme of community but from the positive perspective of the benefits that community affords.

4:9 Two are better than one. Companionship rather than solitary labor is most beneficial. BACK TO ECCLESIASTES 4:9

STUDY NOTE FOR ECCLESIASTES 4:10 one will lift. Companionship benefits those who find themselves in need. BACK TO ECCLESIASTES 4:10

STUDY NOTE FOR ECCLESIASTES 4:11 lie together. Probably refers to companions on a journey rather than to husband and wife. BACK TO ECCLESIASTES 4:11

STUDY NOTE FOR ECCLESIASTES 4:12 prevail. Companionship benefits those who find themselves opposed.

threefold cord. The logic of this concluding proverb is that if two are good, as in the examples in vv. 9–12, then three are even better. Community has benefits. BACK TO ECCLESIASTES 4:12

STUDY NOTE FOR ECCLESIASTES 4:13–16 These verses teach that wisdom is better than wealth or folly, but even wisdom’s benefits have their limits.

4:13 Better. Links this section to the previous one (v. 9). Wisdom is better than wealth and folly. BACK TO ECCLESIASTES 4:13

STUDY NOTE FOR ECCLESIASTES 4:15, 16 under the sun ... all the people. See note on 1:3. Under the sun is the sphere of all humans. BACK TO ECCLESIASTES 4:15

4:16 will not rejoice. Discontented people do not appreciate good leaders, a thought that brings the Preacher back to his theme of the apparent futility of life. Similarly, the Preacher will later bemoan the fact that a wise deliverer is not long remembered (9:15).

striving after the wind. See note on 1:14. BACK TO ECCLESIASTES 4:16

STUDY NOTES FOR ECCLESIASTES 5

STUDY NOTE FOR ECCLESIASTES 5:1–7 These verses focus on the need to be mindful of the words we speak in the presence of God and point to the concluding message of the book, which is the fear of the Lord (12:13).

5:1 house of God. This verse provides the context for the following verses: speech in the presence of God.

the sacrifice of fools. Contrasted with “listen,” the “sacrifice” seems to refer to speech in the temple. BACK TO ECCLESIASTES 5:1

STUDY NOTE FOR ECCLESIASTES 5:2 mouth. The thoughts of the heart are expressed in the words of the mouth. God will judge them (Matt. 12:34–37). BACK TO ECCLESIASTES 5:2

STUDY NOTE FOR ECCLESIASTES 5:4, 5 vow. A particular promise made to God (Deut. 23:21–23). BACK TO ECCLESIASTES 5:4, 5

STUDY NOTE FOR ECCLESIASTES 5:6 mouth. See note on v. 2.

messenger. This Hebrew word can also be translated “angel” but here probably refers to a priest serving in the temple (Mal. 2:7). BACK TO ECCLESIASTES 5:6

STUDY NOTE FOR ECCLESIASTES 5:7 vanity. See note on 1:2.

5:7 God ... fear. The Preacher sets forth the basis for the conclusion of the book (see 12:13). BACK TO ECCLESIASTES 5:7

STUDY NOTE FOR ECCLESIASTES 5:8, 9 These verses return to and expand on the themes of oppression (4:1–3) and injustice (3:16, 17).

5:8 do not be amazed. Oppression and injustice from the layers of bureaucracy in a society are inevitable (4:1–3). BACK TO ECCLESIASTES 5:8

5:9 king. This verse is difficult (text note), but the sense seems to be that the king is served by the produce of the field, and, given the chain of oppression in v. 8, the power of oppression goes all the way to the very top. But this is not an entirely negative view of kingship, for to have a king even in an oppressive system is “gain for a land in every way.” The meaning is that orderly rule is better than the alternative of anarchy. BACK TO ECCLESIASTES 5:9

STUDY NOTE FOR ECCLESIASTES 5:10–6:9 An extended teaching on wealth that the Preacher uses to close his search for escape from the vanity of life.

5:10–12 loves money ... Sweet is the sleep. Here the Preacher contrasts the insatiable love of money with the contentment of honest labor (1 Tim. 6:6–10).

5:10 vanity. See note on 1:2. The Preacher’s search began with vanity (1:14) and now ends with vanity. BACK TO ECCLESIASTES 5:10

STUDY NOTE FOR ECCLESIASTES 5:13–17 Herethe Preacher ponders the tragedies of unused and lost wealth. Whatever is not lost in a bad venture must be left behind at death. Apart from an eternal perspective, earthly labor appears to be in vain.

5:13 under the sun. See note on 1:3. BACK TO ECCLESIASTES 5:13

STUDY NOTE FOR ECCLESIASTES 5:15 naked. In a similar vein, Job in his suffering said, “Naked I came from my mother’s womb, and naked shall I return” (Job 1:21). BACK TO ECCLESIASTES 5:15

STUDY NOTE FOR ECCLESIASTES 5:16 toils for the wind. A variant of “striving after the wind” (1:14 note). BACK TO ECCLESIASTES 5:16

STUDY NOTE FOR ECCLESIASTES 5:18 –6:6 These verses teach that God sovereignly distributes wealth and the ability to enjoy it. To some He gives wealth and the ability to enjoy it (5:18–20) while to others He gives wealth but not the ability to enjoy it (6:1–6).

5:18good. God intends that people should enjoy the benefits of their work as a due reward of their labor.

eat and drink. See notes on 2:24; 3:13.

under the sun. See note on 1:3. Even in this world, which has been adversely affected by the fall, joy and satisfaction can be experienced. BACK TO ECCLESIASTES 5:18

STUDY NOTE FOR ECCLESIASTES 5:19 gift of God. The ability to enjoy earthly labor comes not from stoic human strength but from God-given grace, granted to rich and poor alike (v. 12). BACK TO ECCLESIASTES 5:19

STUDY NOTES FOR ECCLESIASTES 6

STUDY NOTE FOR ECCLESIASTES 6:1 under the sun. See note on 1:3.What the Preacher sees here “under the sun” contrasts with what he just saw “under the sun” (5:18). BACK TO ECCLESIASTES 6:1

STUDY NOTE FOR ECCLESIASTES 6:2 God. To some God gives wealth but not the ability to enjoy it.

power to enjoy. Involves control over the management of wealth, not merely pleasure derived from spending it.

vanity. See note on 1:2. BACK TO ECCLESIASTES 6:2

STUDY NOTE FOR ECCLESIASTES 6:3 his soul is not satisfied with life’s good things. Discontentment with God’s abundant provision is a great tragedy. BACK TO ECCLESIASTES 6:3

STUDY NOTE FOR ECCLESIASTES 6:6 one place. The grave. Those who live long in discontentment are more to be pitied than a stillborn child. The stillborn, at least, does not spend long years in the self-inflicted misery of ingratitude. BACK TO ECCLESIASTES 6:6

STUDY NOTE FOR ECCLESIASTES 6:7–9 These verses bring the Preacher’s search for escape from life’s vanity to a close on a note of frustration that results from always wanting more. Not even the good gifts of God can finally satisfy the soul. Ultimately, only the gift of God Himself can.

6:7 appetite is not satisfied. Again, earthly labor by itself does not fill the emptiness of the soul (1:8). BACK TO ECCLESIASTES 6:7

STUDY NOTE FOR ECCLESIASTES 6:8 what does the poor man have. Those, though poor, who know how to live effectively in the world avoid the discontentment of wandering, unsatisfied desires. BACK TO ECCLESIASTES 6:8

STUDY NOTE FOR ECCLESIASTES 6:9 vanity. See note on 1:2.

striving after wind. See note on 1:14. BACK TO ECCLESIASTES 6:9

STUDY NOTE FOR ECCLESIASTES 6:10–12:7 In this second half of the Preacher’s monologue or autobiography, he offers advice based on his search for escape from the vanity of life detailed in 2:12–6:9. Instructional imperatives in the second half outnumber those in the first half by five to one.

6:10–12 These verses focus on the perplexity of life.

6:10 one stronger than he. An obvious reference to God. God’s sovereignty is such that no one can challenge Him (Dan. 4:35). BACK TO ECCLESIASTES 6:10

STUDY NOTE FOR ECCLESIASTES 6:12 who can tell. The finite knowledge of humans is a recurrent theme and articulates our perplexity with life (3:11 note).

under the sun. See note on 1:3.

vain. See note on 1:2. BACK TO ECCLESIASTES 6:12

STUDY NOTES FOR ECCLESIASTES 7

STUDY NOTE FOR ECCLESIASTES 7:1–13 Contains a series of proverbs that focus on death and the contrast between wisdom and folly. These proverbs tend toward hyperbole to make their point powerfully, e.g., in their commendation of sorrow, since elsewhere the Preacher commends joy (2:24; 3:12, 22).

7:1 day of death. A negative comment from the perspective of “under the sun.” From the perspective of the resurrection, death is truly “far better” (Phil. 1:23). BACK TO ECCLESIASTES 7:1

STUDY NOTE FOR ECCLESIASTES 7:2, 4 house of mourning. A funeral provides an indispensable perspective on the universally terminal condition. (These verses must be balanced with the commendation of eating and drinking for joy and satisfaction, as in 2:24; 3:12, 22.) BACK TO ECCLESIASTES 7:2, 4

STUDY NOTE FOR ECCLESIASTES 7:3 laughter. Laughter is usually viewed negatively in Ecclesiastes (2:2; see also 7:6) but not always (10:19). Cf. “a time to laugh” in 3:4. BACK TO ECCLESIASTES 7:3

STUDY NOTE FOR ECCLESIASTES 7:6 vanity. See note on 1:2. BACK TO ECCLESIASTES 7:6

STUDY NOTE FOR ECCLESIASTES 7:7 oppression ... a bribe. These common experiences may threaten to destabilize an otherwise good spiritual condition (4:1–3). BACK TO ECCLESIASTES 7:7

STUDY NOTE FOR ECCLESIASTES 7:9 anger lodges. If unquenched, the anger ignited by life’s frustrations leads to folly. BACK TO ECCLESIASTES 7:9

STUDY NOTE FOR ECCLESIASTES 7:11, 12 Wisdom ... preserves the life. True wisdom gives benefits in this life (cf. 8:8) and the life to come. Christ is the redemptive wisdom of God (1 Cor. 1:30), making wisdom accessible to sinners. BACK TO ECCLESIASTES 7:11, 12

STUDY NOTE FOR ECCLESIASTES 7:13 who can make straight. God’s decrees cannot be reversed. The negative effects of the fall will not be fully negated until the consummation. BACK TO ECCLESIASTES 7:13

STUDY NOTE FOR ECCLESIASTES 7:14–8:1 These verses remind us that while wisdom and righteousness bring benefit in this present age, they do not eliminate the frustrating and perplexing side of life.

7:14 prosperity ... adversity. Rejoicing in prosperity is commended, as is the realization that God also decrees adversity.

man may not find out anything. See notes on 3:11; 6:12. BACK TO ECCLESIASTES 7:14

STUDY NOTE FOR ECCLESIASTES 7:15 righteous ... wicked. The question implied by this observation is formulated in Jer. 12:1 (“Why does the way of the wicked prosper?”) and handled at more length in Pss. 37; 73. BACK TO ECCLESIASTES 7:15

STUDY NOTE FOR ECCLESIASTES 7:16, 17 Be not overly righteous ... overly wicked. Pride can masquerade as righteousness, even in small things; conversely, there is an impulse to lawlessness that goes beyond everyday standards of life. BACK TO ECCLESIASTES 7:16, 17

STUDY NOTE FOR ECCLESIASTES 7:18 this ... from that. Right knowledge of God delivers those who possess it from destructive excesses of self-righteousness and wickedness. BACK TO ECCLESIASTES 7:18

STUDY NOTE FOR ECCLESIASTES 7:19 gives strength to the wise. Wisdom is powerful and encouraging. BACK TO ECCLESIASTES 7:19

STUDY NOTE FOR ECCLESIASTES 7:20 not a righteous man. All are guilty before God (Pss. 14:3; 53:3). BACK TO ECCLESIASTES 7:20

STUDY NOTE FOR ECCLESIASTES 7:22 many times. We are all multiple offenders in God’s sight. BACK TO ECCLESIASTES 7:22

STUDY NOTE FOR ECCLESIASTES 7:24 who can find it out. No one can fully comprehend God’s understanding; it is qualitatively different from human knowledge (8:17 note; 1 Cor. 2:11). BACK TO ECCLESIASTES 7:24

STUDY NOTE FOR ECCLESIASTES 7:29 made man upright. God created Adam morally good (Gen. 1:31), but all sin (Rom. 3:23; 5:12). BACK TO ECCLESIASTES 7:29

STUDY NOTES FOR ECCLESIASTES 8

STUDY NOTE FOR ECCLESIASTES 8:2–9 These verses focus on the power of the king and the powerlessness of the commoner. BACK TO ECCLESIASTES 8:2

STUDY NOTE FOR ECCLESIASTES 8:3 he does whatever he pleases. An affirmation of the king’s sovereignty (Pss. 115:3; 135:6; Dan. 4:35). BACK TO ECCLESIASTES 8:3

STUDY NOTE FOR ECCLESIASTES 8:4 What are you doing. Another affirmation of the king’s sovereignty (Dan. 4:35). BACK TO ECCLESIASTES 8:4

STUDY NOTE FOR ECCLESIASTES 8:5, 6 proper time and the just way. The truly wise seek and commonly find the proper time for every action (3:1–8). BACK TO ECCLESIASTES 8:5, 6

STUDY NOTE FOR ECCLESIASTES 8:7 he does not know. See notes on 3:11; 6:12. BACK TO ECCLESIASTES 8:7

STUDY NOTE FOR ECCLESIASTES 8:8 power. We cannot control death or evil, but Christ has this power (John 10:18; Rev. 1:18). BACK TO ECCLESIASTES 8:8

STUDY NOTE FOR ECCLESIASTES 8:9 to his hurt. See note on 1:16 and Introduction: Author. The Preacher has seen how the irresponsible use of God-given authority injures people (cf. Rom. 13:3, 4).

under the sun. See note on 1:3. BACK TO ECCLESIASTES 8:9

STUDY NOTE FOR ECCLESIASTES 8:10–13 These verses teach that those who fear God will prosper in the long run, but the wicked will not.

8:10 vanity. See note on 1:2. In the short run, the wicked prosper, which is frustrating and perplexing. BACK TO ECCLESIASTES 8:10

STUDY NOTE FOR ECCLESIASTES 8:12 yet I know. Knowledge by faith, not by sight. BACK TO ECCLESIASTES 8:12

STUDY NOTE FOR ECCLESIASTES 8:13 fear before God. Again, the Preacher lays down the basis for the conclusion of the book (5:7; 12:13). BACK TO ECCLESIASTES 8:13

STUDY NOTE FOR ECCLESIASTES 8:14–17 These verses commend joy and satisfaction in life in spite of life’s perplexities.

8:14 on earth. In the short run, the righteous and wicked do not necessarily get what they deserve.

vanity. See 1:2 note. BACK TO ECCLESIASTES 8:14

STUDY NOTE FOR ECCLESIASTES 8:15 commend. In the face of injustice, people are nevertheless to rejoice. The Preacher’s mode of expression is pessimistic, but in the immediate context he mentions that life is the gift of God.

eat and drink. See notes on 2:24; 3:13.

under the sun. See 1:3 note. BACK TO ECCLESIASTES 8:15

STUDY NOTE FOR ECCLESIASTES 8:17 all the work of God. The Preacher has already said, “Consider the work of God” (7:13), and he will say, “you do not know the work of God” (11:5).

cannot find out. See notes on 3:11; 6:12.

under the sun. See note on 1:3. BACK TO ECCLESIASTES 8:17

STUDY NOTES FOR ECCLESIASTES 9

STUDY NOTE FOR ECCLESIASTES 9:1–10 The Preacher commends the enjoyment of life despite the reality of death. In vv. 1–6, he bemoans that fact that all die, and then in vv. 7–10, he commends the enjoyment of life under the approving eye of God.

9:1 in the hand of God. God sovereignly controls the affairs of both the righteous and the wicked.

love or hate. Presently and according to God’s inscrutable design, good and bad things alike happen to both righteous and wicked people (Matt. 5:44, 45; Luke 13:1–5). BACK TO ECCLESIASTES 9:1

STUDY NOTE FOR ECCLESIASTES 9:3 full of evil ... madness. The Preacher emphasizes the corruption of human nature. “Madness” refers to a delusional lack of understanding.

9:3, 6, 9 under the sun. See note on 1:3. The Preacher underscores by repetition that we live in a world different from the one God intended. BACK TO ECCLESIASTES 9:3, 6, 9

STUDY NOTE FOR ECCLESIASTES 9:4 hope. In spite of how dark this world can be, there is hope for the living, even though they will die.

9:6love ... hate. The Preacher brings the first half of this section to a close by repeating these terms from v. 1. BACK TO ECCLESIASTES 9:4

STUDY NOTE FOR ECCLESIASTES 9:7 eat ... drink. See notes on 2:24; 3:13. Here the Preacher adds the idea that our experience of joy and satisfaction is approved by God. BACK TO ECCLESIASTES 9:7

STUDY NOTE FOR ECCLESIASTES 9:8 white ... oil. The wearing of white and the use of oil signify festivity.

9:9 Enjoy ... wife. The Preacher commends the enjoyment of the pleasures of marriage, even though marriage has frustrations and perplexities. See Introduction to Song of Solomon: Characteristics and Themes. BACK TO ECCLESIASTES 9:8

STUDY NOTE FOR ECCLESIASTES 9:10 with your might. The Preacher advises people to live life to the fullest as they are able; what is implied is that this is done within the boundaries of God’s Word. Later, he will advise young people similarly (11:9). BACK TO ECCLESIASTES 9:10

STUDY NOTE FOR ECCLESIASTES 9:11–17 These verses teach the benefits of wisdom despite the perplexities of life.

9:11, 12 chance. The Preacher describes people as victims of inscrutable or even cruel chance. Nevertheless, the believer understands that God orders events in unexpected ways.

9:11, 13 under the sun. See 1:3 note. BACK TO ECCLESIASTES 9:11

STUDY NOTE FOR ECCLESIASTES 9:16 despised. The Preacher sees that wisdom is indeed better than might but that the wise are not appreciated. Similarly, he earlier taught that at times good leaders are not appreciated (4:13–16). BACK TO ECCLESIASTES 9:16

STUDY NOTE FOR ECCLESIASTES 9:18 better ... but. Wisdom has value for this life but cannot yield complete escape from the vanity of life. BACK TO ECCLESIASTES 9:18

STUDY NOTES FOR ECCLESIASTES 10

STUDY NOTE FOR ECCLESIASTES 10:1–4 Four proverbs that contrast wisdom and folly. BACK TO ECCLESIASTES 10:1

STUDY NOTE FOR ECCLESIASTES 10:2 right ... left. This pair had the conventional meanings of good and bad, or blessing and cursing, in the ancient world. BACK TO ECCLESIASTES 10:2

STUDY NOTE FOR ECCLESIASTES 10:4 calmness. For other occurrences of the underlying Hebrew term, see “tranquil” in Prov. 14:30 and “gentle” in Prov. 15:4. BACK TO ECCLESIASTES 10:4

STUDY NOTE FOR ECCLESIASTES 10:5–7 Focuses on the irony of folly.

10:5 under the sun. See note on 1:3.

error. Rulers often govern inappropriately. BACK TO ECCLESIASTES 10:5

STUDY NOTE FOR ECCLESIASTES 10:6 rich. Implied in the contrast is that these “rich” are wise and should be in the high places occupied by fools. BACK TO ECCLESIASTES 10:6

STUDY NOTE FOR ECCLESIASTES 10:8–11 These verses focus on reaping what one sows. BACK TO ECCLESIASTES 10:8

STUDY NOTE FOR ECCLESIASTES 10:10 sharpen the edge. Overcome the obstacles to effective work by being properly prepared with the wisdom or skill needed for the task. BACK TO ECCLESIASTES 10:10

STUDY NOTE FOR ECCLESIASTES 10:12–15 These verses focus on foolish words.

10:12 words. Words reveal a person’s heart, and what is spoken can have serious consequences (Matt. 12:34–37). BACK TO ECCLESIASTES 10:12

STUDY NOTE FOR ECCLESIASTES 10:16–20 These verses teach the positive and negative aspects of life under a king, the beginning and end being marked by the word “king” (vv. 16, 20). The text alternates between the negative (v. 16, 18, 20) and the positive (v. 17, 19). BACK TO ECCLESIASTES 10:16

STUDY NOTE FOR ECCLESIASTES 10:17 not for drunkenness. See Prov. 31:4, 5. BACK TO ECCLESIASTES 10:17

STUDY NOTE FOR ECCLESIASTES 10:18 sloth ... indolence. The implied reference is to a king and his kingdom. Such sloth and indolence could well characterize the young king of v. 16. BACK TO ECCLESIASTES 10:18

STUDY NOTE FOR ECCLESIASTES 10:19 laughter ... gladdens. The Preacher commends joy in life. Such laughter and gladness could well characterize life under the nobility of v. 18.

everything. Means that money is needed for both food and wine, or that money provides for all of life’s basic needs (cf. 7:12). BACK TO ECCLESIASTES 10:19

STUDY NOTE FOR ECCLESIASTES 10:20 bird. A metaphor for a spy or an informer. BACK TO ECCLESIASTES 10:20

STUDY NOTES FOR ECCLESIASTES 11

STUDY NOTE FOR ECCLESIASTES 11:1–6 These verses teach the benefits and uncertainty of human industry.

11:1 bread upon the waters. Possibly a reference to grain trade by sea or to Egyptian agricultural practice in which seed is placed in the Nile River at its low point and then takes root and grows when the river overflows its banks. BACK TO ECCLESIASTES 11:1

STUDY NOTE FOR ECCLESIASTES 11:2 seven ... eight. An admonition to spread the risks one takes (v. 6).

you know not. Uncertainty is a reason for diversity in financial management. See v. 6. BACK TO ECCLESIASTES 11:2

STUDY NOTE FOR ECCLESIASTES 11:3, 4 clouds. The reality of uncertainty is not an excuse for laziness. BACK TO ECCLESIASTES 11:3, 4

STUDY NOTE FOR ECCLESIASTES 11:5 work of God. Here again is an affirmation of God’s incomprehensible, secret counsel (8:17 note). BACK TO ECCLESIASTES 11:5

STUDY NOTE FOR ECCLESIASTES 11:6 do not know. See notes on 3:11; 6:12. BACK TO ECCLESIASTES 11:6

STUDY NOTE FOR ECCLESIASTES 11:7–12:7 These verses teach that youthful life is to be lived to the fullest and governed by discretion. This is because youth is followed by old age, and this present life will be followed by an inevitable meeting with God (12:7).

11:7 Light is sweet. For the young in particular; cf. 12:1, 2. BACK TO ECCLESIASTES 11:7

STUDY NOTE FOR ECCLESIASTES 11:8 rejoice ... remember. The joys of the present life should be held loosely, in the awareness that such joy is temporary.

vanity. See note on 1:2. BACK TO ECCLESIASTES 11:8

STUDY NOTE FOR ECCLESIASTES 11:9 judgment. The Preacher encourages young people to live life to the fullest but does not encourage mindless self-indulgence; he gives a sober warning that God will bring everything into judgment (12:14; Matt. 12:36). BACK TO ECCLESIASTES 11:9

STUDY NOTE FOR ECCLESIASTES 11:10 Remove vexation. To the extent that God enables them, young people should live life to the fullest.

vanity. See note on 1:2. BACK TO ECCLESIASTES 11:10

STUDY NOTES FOR ECCLESIASTES 12

STUDY NOTE FOR ECCLESIASTES 12:1–7 The Preacher’s comments on aging and death, using the extended metaphor of a house that is falling down. He contrasts the deterioration of the house with the permanence of nature. It is best to take the metaphors here for their overall effect rather than speculate on the meaning of each individual figure. As the following notes indicate, some associations are clearer than others.

12:1 Remember. Living life to the fullest (11:7–10) includes living in relation to the Creator.

evil days. If God is forgotten in youth, pleasure will be unknown in later years. BACK TO ECCLESIASTES 12:1

STUDY NOTE FOR ECCLESIASTES 12:3 keepers of the house. The phrases here probably refer to parts of the body as members of a household. BACK TO ECCLESIASTES 12:3

STUDY NOTE FOR ECCLESIASTES 12:5 the almond tree blossoms. Their white color is associated with the hair of the aged.

eternal home. Refers not just to the grave but also to the presence of one’s Creator and Judge (v. 7). BACK TO ECCLESIASTES 12:5

STUDY NOTE FOR ECCLESIASTES 12:6 golden bowl. Describes a lamp broken in a fall that was caused by a break in a silver chain. Broken vessels and severed cords suggest the frailty that comes with aging. BACK TO ECCLESIASTES 12:6

STUDY NOTE FOR ECCLESIASTES 12:7 the spirit returns. Human existence continues beyond death. BACK TO ECCLESIASTES 12:7

STUDY NOTE FOR ECCLESIASTES 12:8–14 These verses form the epilogue of the book. Verse 8 repeats 1:2 and signals the beginning of the conclusion, as does the return of references to the Preacher in the third person. “Fear God and keep his commandments” (v. 13) is the moral compass in all of life’s perplexities, frustrations, joys, and satisfactions.

12:8 Vanity. See note on 1:2. A final reiteration of the Preacher’s refrain. BACK TO ECCLESIASTES 12:8

STUDY NOTE FOR ECCLESIASTES 12:9 wise ... taught ... studying ... arranging. In addition to being wise, the Preacher was an excellent teacher, student, and scholar. BACK TO ECCLESIASTES 12:9

STUDY NOTE FOR ECCLESIASTES 12:10 delight ... truth. The Preacher was concerned not only with truth but also with beauty in communicating the truth. BACK TO ECCLESIASTES 12:10

STUDY NOTE FOR ECCLESIASTES 12:11 given by one Shepherd. The words of Ecclesiastes are God-breathed (2 Tim. 3:16). BACK TO ECCLESIASTES 12:11

STUDY NOTE FOR ECCLESIASTES 12:13 end of the matter. To fear God is the logical conclusion drawn from the body of the book; the Preacher lays the basis for this conclusion at numerous points (3:14; 5:7; 8:12). Loyal submission to the rule of God is the central and summary admonition of the Bible’s Wisdom Literature (Job 28:28; Prov. 1:7; 9:10). See Introduction to the Wisdom Literature.

the whole duty of man. Perhaps better translated as “the duty of everyone.” For the same Hebrew expression translated “everyone,” see 3:13; 5:19. BACK TO ECCLESIASTES 12:13

STUDY NOTE FOR ECCLESIASTES 12:14 judgment. God’s judgment of thoughts and deeds is a dominant theme throughout the book (3:17; 8:12, 13; 11:9; 2 Cor. 5:10). BACK TO ECCLESIASTES 12:14

FOOTNOTES FOR ECCLESIASTES 1

1 Or Convener, or Collector; Hebrew Qoheleth (so throughout Ecclesiastes) 2 The Hebrew term hebel, translated vanity or vain, refers concretely to a “mist,” “vapor,” or “mere breath,” and metaphorically to something that is fleeting or elusive (with different nuances depending on the context). It appears five times in this verse and in 29 other verses in Ecclesiastes 3 Or and returns panting

1 Or former people 2 Or later people 3 The Hebrew term denotes the center of one’s inner life, including mind, will, and emotions 4 The Hebrew term hebel can refer to a “vapor” or “mere breath” (see note on 1:2) 5 Or a feeding on wind; compare Hosea 12:1 (also in Ecclesiastes 1:17; 2:11, 17, 26; 4:4, 6, 16; 6:9) 6 The Hebrew term hebel can refer to a “vapor” or “mere breath”; also verses 11, 15, 17, 19, 21, 23, 26 (see note on 1:2)

FOOTNOTES FOR ECCLESIASTES 2

1 The meaning of the Hebrew word is uncertain

1 Or and make his soul see good 2 Some Hebrew manuscripts, Septuagint, Syriac; most Hebrew manuscripts apart from me

FOOTNOTES FOR ECCLESIASTES 3

1 Hebrew what has been pursued 2 The Hebrew term hebel can refer to a “vapor” or “mere breath” (see note on 1:2)

FOOTNOTES FOR ECCLESIASTES 4

3 The Hebrew term hebel can refer to a “vapor” or “mere breath”; also verses 7, 8, 16 (see note on 1:2)

1 Hebrew the second 2 Hebrew his

FOOTNOTES FOR ECCLESIASTES 5

3 Ch 4:17 in Hebrew 4 Ch 5:1 in Hebrew 5 Hebrew your flesh 6 Or angel 7 The Hebrew term hebel can refer to a “vapor” or “mere breath”; also verse 10 (see note on 1:2) 8 Or For when dreams and vanities increase, words also grow many; but 9 The meaning of the Hebrew verse is uncertain

1 Or and see good

FOOTNOTES FOR ECCLESIASTES 6

2 The Hebrew term hebel can refer to a “vapor” or “mere breath”; also verses 4, 9, 11 (see note on 1:2) 3 Or see 4 Hebrew filled

1 The Hebrew term hebel can refer to a “vapor” or “mere breath” (see note on 1:2)

FOOTNOTES FOR ECCLESIASTES 7

2 The Hebrew term hebel can refer to a “vapor” or “mere breath” (see note on 1:2) 3 Hebrew in the bosom

1 The Hebrew term hebel can refer to a “vapor” or “mere breath” (see note on 1:2)

FOOTNOTES FOR ECCLESIASTES 8

2 Hebrew lacks say 3 Or because of your oath to God 4 Or evil 5 Some Hebrew manuscripts, Septuagint, Vulgate; most Hebrew manuscripts forgotten 6 The Hebrew term hebel can refer to a “vapor” or “mere breath”; also twice in verse 14 (see note on 1:2)

FOOTNOTES FOR ECCLESIASTES 9

1 Septuagint, Syriac, Vulgate; Hebrew lacks and the evil

1 The Hebrew term hebel can refer to a “vapor” or “mere breath” (see note on 1:2) 2 Or finds to do with your might, do it

FOOTNOTES FOR ECCLESIASTES 10

3 Hebrew healing 4 Or wisdom is an advantage for success

1 Or are gracious

FOOTNOTES FOR ECCLESIASTES 11

2 Some Hebrew manuscripts, Targum; most Hebrew manuscripts As you do not know the way of the wind, or how the bones grow in the womb

1 The Hebrew term hebel can refer to a “vapor” or “mere breath”; also verse 10 (see note on 1:2) 2 Or evil

FOOTNOTES FOR ECCLESIASTES 12

3 Or is a burden 4 The Hebrew term hebel can refer to a “vapor” or “mere breath” (three times in this verse); see note on 1:2

1 Or the duty of all mankind 2 Or into the judgment on

The

Song of Solomon

TITLE

The title of the book in Hebrew is best translated “Song of Songs,” a construction that expresses the superlative (cf. “Lord of lords”). In other words, this is “The Very Best Song.” In the English tradition, the book goes by a few different names. One is “Canticles,” a shortened, anglicized form of the Latin title, Canticum Canticorum, which is an exact translation of the Hebrew title. Another is “The Song of Solomon,” based on a presumed Solomonic connection.

AUTHOR

According to Song 1:1, the Song of Songs “is Solomon’s.” The phrase “is Solomon’s” can be translated as “by Solomon” (as its author), “for Solomon” (as the person to whom it is dedicated), or “associated with Solomon” (as one of Israel’s renowned composers; see 1 Kin. 4:32). The traditional view of both Jews and Christians is that Solomon authored this book.

DATE AND OCCASION

If the Song was written “by Solomon,” it was composed in the mid-tenth century B.C. If the Song was “dedicated to Solomon,” this might also favor a very early date. Some have taken the reference to Tirzah in Song 6:4 to indicate an early date, either when Tirzah was the capital of the northern ten tribes (c. 900 B.C.) or even earlier during Solomon’s reign and before hostility arose between Israel and Judah (c. 950 B.C.). Certainty is not possible on this issue, since Tirzah probably means something like “pleasant” or “beautiful,” thus explaining the reference to this particular city. If the Song is “associated with Solomon,” no insight is gained for dating the book.

While all of Scripture was written for all times and all places, some books have a more timeless feel than others, and the Song is one such book. Unlike the books of Kings, which were originally written to the exilic community in Babylon, or the books of Chronicles, which were originally written to the postexilic community in Judea, the Song gives no evidence of a narrow occasion for its composition. No specific audience seems to be in view.

GENRE

Except for the opening verse, the Song is poetry. In a sense, the entire book is one poem, hence the title “The Song [singular] of Songs [plural].” But the Song is also a collection of smaller poems. The boundaries of these individual poems are not always clear, as is obvious from consulting different translations or contemporary commentaries.

There are several questions that must be answered with regard to the genre of the Song. The first question: Is the Song an allegory or is it love poetry? In both Jewish and Christian history, the allegorical approach to interpreting the Song has predominated. The majority of contemporary commentators, however, both Jewish and Christian, favor a literal reading of the book as love poetry, and this is the position taken here. See History of Interpretation.

The second question: Is the Song to be read as a drama or simply as an anthology of love poems? Some read the Song as a drama with two characters, the Shulammite woman and the king/shepherd. Others read the Song as a drama with at least three characters—the Shulammite woman, the shepherd, and the king—and a plot centering on the question as to whether the Shulammite woman will end up with her true love, the shepherd, or with the man in power, the king. (In this view, the Song has a similar plot to other stories both ancient and modern.) While the dramatic reading is possible, commentators who take that position have been unable to reach unanimity regarding the number of characters or the flow of the plot. Thus, it seems we are on safer ground in reading the Song as an anthology.

The third question: Is the anthology a loose connection of poems or one that is highly structured? On one end of the spectrum of opinion, the Song is seen as a loose connection of poems held together by common themes and images. On the other end, the Song is seen as a concentric structure of twenty-eight parts. The evidence in the text seems to lead us away from both extremes and to the conclusion that the Song is a moderately structured anthology of love poetry with some movement from the beginning to the end, movement that falls short of full plot development.

LITERARY FEATURES

There is a key repetition that seems to play a role in the macro-structure of the book: “I adjure you, O daughters of Jerusalem” (2:7; 3:5; 5:8; 8:4). This repetition is similar to the repetition of “these are the generations of” in the book of Genesis, a repetition that plays a key role in the structure of Genesis. Of interest is the fact that in both books, the repetitions are exact except for one modified text in each book (Gen. 5:1; Song 5:8). Given this fourfold repetition in the Song, it seems that the book can be divided into six sections: Introduction (1:1); Group One (1:2–2:7); Group Two (2:8–3:5); Group Three (3:6–5:8); Group Four (5:9–8:4); and Conclusion (8:5–14). Further evidence for this macro-structure is found in the repetition of the line, “His left hand is under my head, and his right hand embraces me!” This line occurs twice, in 2:6 and 8:3, immediately preceding the first and fourth occurrences of the refrain.

While the flow of thought may fall short of full plot development, there does appear to be some movement in the groups of poems. After the superscription (1:1), there is an emphasis in the first group on the woman’s desire for her lover (1:2–2:7). This is followed by the second group, which has an emphasis on the approach of her lover (2:8–3:5). The poems in the third group focus on her loss of her lover (3:6–5:8), while the fourth group brings us to the return of her lover (5:9–8:4). This quasi-story line comes to its consummation in 8:5–14.

CHARACTERISTICS AND PRIMARY THEMES

The overarching theme of the Song is human love and sex. There are, however, three subthemes. The first is delight, and this subtheme is highlighted in 1:2–2:7 and 3:6–5:8. Both the man and the woman express unabashed delight in each other: “Behold, you are beautiful, my love” (1:15); “Behold, you are beautiful, my beloved” (1:16). The Song contains many images that articulate this delight, so any study of the Song must include the unpacking of these images.

The second subtheme is disappointment, and this is the focus of 3:6–5:8. The woman realizes that there are risks in love, but she is willing to take those risks. Regrettably, taking these risks sometimes results in disappointment. Such disappointment is expressed most poignantly in 5:6: “I opened to my beloved, but my beloved had turned and gone.”

In spite of the disappointments experienced in love, there is a third subtheme—desire—that finds special articulation in the final group of poems (8:5–14). “Love is strong as death” (8:6); “Many waters cannot quench love” (8:7). So, the Song ends with an expression of deep desire that overcomes the disappointments, “Make haste, my beloved, and be like a gazelle or young stag on the mountains of spices” (8:14).

THEOLOGY OF THE SONG OF SOLOMON

The Song is about more than love and sex—it is about love and sex redeemed. The paradisiacal imagery reminds us of the beginning, before the fall, when human love was everything God intended it to be and nothing God did not intend it to be. The themes of delight and desire in this book show us that human love and sex are not inherently evil, but still contain a great deal of the beauty intended by God in the beginning. This contributes to a full-orbed biblical sexual ethic that embraces the goodness of the sexual relationship between man and woman when it is expressed in the appropriate context—the biblical covenant of marriage wherein husband and wife become one flesh (Gen. 2:18–25). Historically, many interpreters have been somewhat embarrassed by the sensual imagery of the Song, largely due to assumptions left over from the Greek philosophers who viewed the body and physical pleasure as evils, things to be escaped or avoided for the good of the soul. But Scripture does not teach that the spirit is good and the body is bad; rather, both the physical and the spiritual are part of the Lord’s good creation. God made a world that was originally “very good,” commanding human beings to procreate and fill it (Gen. 1:26–31). Sex within the context of marriage is therefore good and holy, a gift of God for spousal enjoyment and the furthering of physical, spiritual, and emotional intimacy between husband and wife. Originally, the Song was written to convey these themes, and although it does point us ultimately to Christ, we need not be afraid to read the Song as an expression and affirmation of the goodness of love and sex within marriage.

THE SONG OF SOLOMON IN THE LARGER STORY OF THE BIBLE

The garden imagery in the Song (see explicit references in 4:12, 15, 16; 5:1; 6:2; 8:3) is intended to remind us of the garden of Eden, where the first man and woman “were both naked and were not ashamed” (Gen. 2:25). In that way, the Song points us back to the beginning, when human beings were in perfect relationship with God and with one another. It reminds us that love, sex, and marriage were originally good gifts and in many ways remain good gifts; therefore, they can be redeemed from the negativity that so often surrounds them as we live in harmony with the Lord’s design for them. The redemption and restoration of these relationships can be realized more and more in this life as we anticipate the consummation of all things in which everything will be fully restored. This consummation has been guaranteed by the perfect Husband, the One who has redeemed His bride by loving her and giving Himself for her (Eph. 5:22–33).

The theme of disappointment in the Song confronts us with the fact that human love, like every other dimension of life, has been adversely affected by the fall (cf. Gen. 3:16–19). In a fallen world, human love is no longer everything that God intended it to be. This points us forward to the hope of redemption, eliciting in us a longing for the restoration of all of our relationships and the renewal of creation that the Prophets reveal as the consummation of the Lord’s plan for the cosmos (Is. 65:17–25; Dan. 12:1, 2; cf. Rom. 8:18–25). This restoration and consummation, the Prophets explain, will occur only through the work of the Messiah (Is. 53; Amos 9:11, 12).

CHRIST IN THE SONG OF SOLOMON

As noted, the Song creates within the reader a hope for the fullness of relationship that God intended for men and women in the garden. Ultimately, then, Christian interpreters throughout history have not been entirely wrong in reading the work as a revelation of Christ. Only Christ can fully satisfy the longings of human beings for intimacy, for He alone is the One who provides rivers of living water that make it so we are never thirsty again (John 4:13, 14; 7:37, 38). Even the best marriages provide occasions for disappointment, as the Song recognizes (3:6–5:8). In that way, the Song reminds us that Christ is the only perfect Spouse. Only He can meet all of our needs.

While the allegorical interpretation of the Song is off target, it is nonetheless the case that the Song is illustrative of the love of Christ for His church. Given the consistent use in both Testaments of marriage as an image for God’s relationship with His people (cf. Ezek. 16; Hos. 1–3; Eph. 5:21–33), it would seem odd for the Song not to give us a glimpse of that bond. God designed marriage to mirror His relationship with us, so it seems natural that God inspired the Song to mirror that relationship as well. While avoiding the excesses of the allegorical approach to the Song, the reader is certainly invited to reflect on the Song’s themes as windows into our relationship with God.

HISTORY OF INTERPRETATION

As early as A.D. 100, we have evidence that Jewish interpreters felt discomfort with reading the Song literally. At that time, Rabbi Akiba stated that anyone who uses the book in such a literal fashion has no share in the life to come. Judaism has traditionally read the text as an allegory of redemptive history from Adam to the Messiah or as an allegory of God and the individual believer. Historically, Christian interpreters have followed suit, as exemplified in the writings of Hippolytus (c. 200), Origen (c. 250), Jerome (c. 400), and Bernard of Clairvaux (c. 1135). Many of the Protestant Reformers and the Puritans read the Song in this way as well. A shift in interpretation began to take place in the nineteenth century, and Jewish and Christian interpreters since the twentieth century have almost unanimously agreed that the Song is to be read not as an allegory but as love poetry. There are no doubt numerous reasons for this shift in interpretation, but two are particularly clear. One is rooted in the Protestant Reformation’s return to studying the Bible in the original languages and with an essentially historical-grammatical hermeneutic. There is nothing in the text itself that would lead one to read it allegorically; the difference in this regard between the Song and The Pilgrim’s Progress, for example, is obvious. The other reason for this change in interpretation is rooted in the rise of modern archaeology in the nineteenth and twentieth centuries and discoveries of love poetry akin to the Song from the ancient Near East.

OUTLINE OF THE SONG OF SOLOMON

SUPERSCRIPTION (1:1)

I. THE WOMAN’S DESIRE FOR HER LOVER (1:2–2:7)

II. THE APPROACH OF HER LOVER (2:8–3:5)

III. THE LOSS OF HER LOVER (3:6–5:8)

IV. THE REUNION OF THE LOVERS (5:9–8:4)

CONSUMMATION (8:5–14)

1  The Song of Songs, which is Solomon’s.

THE BRIDE CONFESSES HER LOVE

SHE [1]

[2] Let him kiss me with the kisses of his mouth!

For your love is better than wine;

[3] your anointing oils are fragrant;

your name is oil poured out;

therefore virgins love you.

[4] Draw me after you; let us run.

The king has brought me into his chambers.

OTHERS

We will exult and rejoice in you;

we will extol your love more than wine;

rightly do they love you.

SHE

[5] I am very dark, but lovely,

O daughters of Jerusalem,

like the tents of Kedar,

like the curtains of Solomon.

[6] Do not gaze at me because I am dark,

because the sun has looked upon me.

My mother’s sons were angry with me;

they made me keeper of the vineyards,

but my own vineyard I have not kept!

[7] Tell me, you whom my soul loves,

where you pasture your flock,

where you make it lie down at noon;

for why should I be like one who veils herself

beside the flocks of your companions?

SOLOMON AND HIS BRIDE DELIGHT IN EACH OTHER

HE

[8] If you do not know,

O most beautiful among women,

follow in the tracks of the flock,

and pasture your young goats

beside the shepherds’ tents.

[9] I compare you, my love,

to a mare among Pharaoh’s chariots.

[10] Your cheeks are lovely with ornaments,

your neck with strings of jewels.

OTHERS

[11] We will make for you [1] ornaments of gold,

studded with silver.

SHE

[12] While the king was on his couch,

my nard gave forth its fragrance.

[13] My beloved is to me a sachet of myrrh

that lies between my breasts.

[14] My beloved is to me a cluster of henna blossoms

in the vineyards of Engedi.

HE

[15] Behold, you are beautiful, my love;

behold, you are beautiful;

your eyes are doves.

SHE

[16] Behold, you are beautiful, my beloved, truly delightful.

Our couch is green;

[17] the beams of our house are cedar;

our rafters are pine.

2  I am a rose [2] of Sharon,

a lily of the valleys.

HE

[2] As a lily among brambles,

so is my love among the young women.

SHE

[3] As an apple tree among the trees of the forest,

so is my beloved among the young men.

With great delight I sat in his shadow,

and his fruit was sweet to my taste.

[4] He brought me to the banqueting house, [1]

and his banner over me was love.

[5] Sustain me with raisins;

refresh me with apples,

for I am sick with love.

[6] His left hand is under my head,

and his right hand embraces me!

[7] I adjure you, [2] O daughters of Jerusalem,

by the gazelles or the does of the field,

that you not stir up or awaken love

until it pleases.

THE BRIDE ADORES HER BELOVED

[8] The voice of my beloved!

Behold, he comes,

leaping over the mountains,

bounding over the hills.

[9] My beloved is like a gazelle

or a young stag.

Behold, there he stands

behind our wall,

gazing through the windows,

looking through the lattice.

[10] My beloved speaks and says to me:

“Arise, my love, my beautiful one,

and come away,

11 for behold, the winter is past;

the rain is over and gone.

12 The flowers appear on the earth,

the time of singing [3] has come,

and the voice of the turtledove

is heard in our land.

13 The fig tree ripens its figs,

and the vines are in blossom;

they give forth fragrance.

Arise, my love, my beautiful one,

and come away.

[14] O my dove, in the clefts of the rock,

in the crannies of the cliff,

let me see your face,

let me hear your voice,

for your voice is sweet,

and your face is lovely.

[15] Catch the foxes [1] for us,

the little foxes

that spoil the vineyards,

for our vineyards are in blossom.”

[16] My beloved is mine, and I am his;

he grazes [2] among the lilies.

[17] Until the day breathes

and the shadows flee,

turn, my beloved, be like a gazelle

or a young stag on cleft mountains. [3]

THE BRIDE’S DREAM

3  On my bed by night

I sought him whom my soul loves;

I sought him, but found him not.

[2] I will rise now and go about the city,

in the streets and in the squares;

I will seek him whom my soul loves.

I sought him, but found him not.

[3] The watchmen found me

as they went about in the city.

“Have you seen him whom my soul loves?”

[4] Scarcely had I passed them

when I found him whom my soul loves.

I held him, and would not let him go

until I had brought him into my mother’s house,

and into the chamber of her who conceived me.

[5] I adjure you, O daughters of Jerusalem,

by the gazelles or the does of the field,

that you not stir up or awaken love

until it pleases.

SOLOMON ARRIVES FOR THE WEDDING

[6] What is that coming up from the wilderness

like columns of smoke,

perfumed with myrrh and frankincense,

with all the fragrant powders of a merchant?

7 Behold, it is the litter [1] of Solomon!

Around it are sixty mighty men,

some of the mighty men of Israel,

[8] all of them wearing swords

and expert in war,

each with his sword at his thigh,

against terror by night.

9 King Solomon made himself a carriage [2]

from the wood of Lebanon.

10 He made its posts of silver,

its back of gold, its seat of purple;

its interior was inlaid with love

by the daughters of Jerusalem.

[11] Go out, O daughters of Zion,

and look upon King Solomon,

with the crown with which his mother crowned him

on the day of his wedding,

on the day of the gladness of his heart.

SOLOMON ADMIRES HIS BRIDE’S BEAUTY

HE

4  Behold, you are beautiful, my love,

behold, you are beautiful!

Your eyes are doves

behind your veil.

Your hair is like a flock of goats

leaping down the slopes of Gilead.

2 Your teeth are like a flock of shorn ewes

that have come up from the washing,

all of which bear twins,

and not one among them has lost its young.

3 Your lips are like a scarlet thread,

and your mouth is lovely.

Your cheeks are like halves of a pomegranate

behind your veil.

[4] Your neck is like the tower of David,

built in rows of stone; [1]

on it hang a thousand shields,

all of them shields of warriors.

[5] Your two breasts are like two fawns,

twins of a gazelle,

that graze among the lilies.

[6] Until the day breathes

and the shadows flee,

I will go away to the mountain of myrrh

and the hill of frankincense.

7 You are altogether beautiful, my love;

there is no flaw in you.

[8] Come with me from Lebanon, my bride;

come with me from Lebanon.

Depart [2] from the peak of Amana,

from the peak of Senir and Hermon,

from the dens of lions,

from the mountains of leopards.

[9] You have captivated my heart, my sister, my bride;

you have captivated my heart with one glance of your eyes,

with one jewel of your necklace.

[10] How beautiful is your love, my sister, my bride!

How much better is your love than wine,

and the fragrance of your oils than any spice!

[11] Your lips drip nectar, my bride;

honey and milk are under your tongue;

the fragrance of your garments is like the fragrance of Lebanon.

[12] A garden locked is my sister, my bride,

a spring locked, a fountain sealed.

[13] Your shoots are an orchard of pomegranates

with all choicest fruits,

henna with nard,

14 nard and saffron, calamus and cinnamon,

with all trees of frankincense,

myrrh and aloes,

with all choice spices—

[15] a garden fountain, a well of living water,

and flowing streams from Lebanon.

[16] Awake, O north wind,

and come, O south wind!

Blow upon my garden,

let its spices flow.

TOGETHER IN THE GARDEN OF LOVE

SHE

Let my beloved come to his garden,

and eat its choicest fruits.

HE

5  I came to my garden, my sister, my bride,

I gathered my myrrh with my spice,

I ate my honeycomb with my honey,

I drank my wine with my milk.

OTHERS

Eat, friends, drink,

and be drunk with love!

THE BRIDE SEARCHES FOR HER BELOVED

SHE

[2] I slept, but my heart was awake.

A sound! My beloved is knocking.

“Open to me, my sister, my love,

my dove, my perfect one,

for my head is wet with dew,

my locks with the drops of the night.”

[3] I had put off my garment;

how could I put it on?

I had bathed my feet;

how could I soil them?

[4] My beloved put his hand to the latch,

and my heart was thrilled within me.

[5] I arose to open to my beloved,

and my hands dripped with myrrh,

my fingers with liquid myrrh,

on the handles of the bolt.

[6] I opened to my beloved,

but my beloved had turned and gone.

My soul failed me when he spoke.

I sought him, but found him not;

I called him, but he gave no answer.

[7] The watchmen found me

as they went about in the city;

they beat me, they bruised me,

they took away my veil,

those watchmen of the walls.

[8] I adjure you, O daughters of Jerusalem,

if you find my beloved,

that you tell him

I am sick with love.

OTHERS

[9] What is your beloved more than another beloved,

O most beautiful among women?

What is your beloved more than another beloved,

that you thus adjure us?

THE BRIDE PRAISES HER BELOVED

SHE

[10] My beloved is radiant and ruddy,

distinguished among ten thousand.

11 His head is the finest gold;

his locks are wavy,

black as a raven.

[12] His eyes are like doves

beside streams of water,

bathed in milk,

sitting beside a full pool. [1]

[13] His cheeks are like beds of spices,

mounds of sweet-smelling herbs.

His lips are lilies,

dripping liquid myrrh.

[14] His arms are rods of gold,

set with jewels.

His body is polished ivory, [1]

bedecked with sapphires. [2]

15 His legs are alabaster columns,

set on bases of gold.

His appearance is like Lebanon,

choice as the cedars.

[16] His mouth [3] is most sweet,

and he is altogether desirable.

This is my beloved and this is my friend,

O daughters of Jerusalem.

OTHERS

6  Where has your beloved gone,

O most beautiful among women?

Where has your beloved turned,

that we may seek him with you?

TOGETHER IN THE GARDEN OF LOVE

SHE

[2] My beloved has gone down to his garden

to the beds of spices,

to graze [4] in the gardens

and to gather lilies.

[3] I am my beloved’s and my beloved is mine;

he grazes among the lilies.

SOLOMON AND HIS BRIDE DELIGHT IN EACH OTHER

HE

[4] You are beautiful as Tirzah, my love,

lovely as Jerusalem,

awesome as an army with banners.

[5] Turn away your eyes from me,

for they overwhelm me—

Your hair is like a flock of goats

leaping down the slopes of Gilead.

6 Your teeth are like a flock of ewes

that have come up from the washing;

all of them bear twins;

not one among them has lost its young.

7 Your cheeks are like halves of a pomegranate

behind your veil.

[8] There are sixty queens and eighty concubines,

and virgins without number.

[9] My dove, my perfect one, is the only one,

the only one of her mother,

pure to her who bore her.

The young women saw her and called her blessed;

the queens and concubines also, and they praised her.

[10] “Who is this who looks down like the dawn,

beautiful as the moon, bright as the sun,

awesome as an army with banners?”

SHE

[11] I went down to the nut orchard

to look at the blossoms of the valley,

to see whether the vines had budded,

whether the pomegranates were in bloom.

[12] Before I was aware, my desire set me

among the chariots of my kinsman, a prince. [1]

OTHERS

[13] [2] Return, return, O Shulammite,

return, return, that we may look upon you.

HE

Why should you look upon the Shulammite,

as upon a dance before two armies? [3]

7  How beautiful are your feet in sandals,

O noble daughter!

Your rounded thighs are like jewels,

the work of a master hand.

2 Your navel is a rounded bowl

that never lacks mixed wine.

Your belly is a heap of wheat,

encircled with lilies.

3 Your two breasts are like two fawns,

twins of a gazelle.

[4] Your neck is like an ivory tower.

Your eyes are pools in Heshbon,

by the gate of Bath-rabbim.

Your nose is like a tower of Lebanon,

which looks toward Damascus.

[5] Your head crowns you like Carmel,

and your flowing locks are like purple;

a king is held captive in the tresses.

6 How beautiful and pleasant you are,

O loved one, with all your delights! [1]

7 Your stature is like a palm tree,

and your breasts are like its clusters.

[8] I say I will climb the palm tree

and lay hold of its fruit.

Oh may your breasts be like clusters of the vine,

and the scent of your breath like apples,

[9] and your mouth [2] like the best wine.

SHE

It goes down smoothly for my beloved,

gliding over lips and teeth. [3]

10 I am my beloved’s,

and his desire is for me.

THE BRIDE GIVES HER LOVE

[11] Come, my beloved,

let us go out into the fields

and lodge in the villages; [4]

[12] let us go out early to the vineyards

and see whether the vines have budded,

whether the grape blossoms have opened

and the pomegranates are in bloom.

There I will give you my love.

[13] The mandrakes give forth fragrance,

and beside our doors are all choice fruits,

new as well as old,

which I have laid up for you, O my beloved.

LONGING FOR HER BELOVED

8  Oh that you were like a brother to me

who nursed at my mother’s breasts!

If I found you outside, I would kiss you,

and none would despise me.

[2] I would lead you and bring you

into the house of my mother—

she who used to teach me.

I would give you spiced wine to drink,

the juice of my pomegranate.

[3] His left hand is under my head,

and his right hand embraces me!

4 I adjure you, O daughters of Jerusalem,

that you not stir up or awaken love

until it pleases.

[5] Who is that coming up from the wilderness,

leaning on her beloved?

Under the apple tree I awakened you.

There your mother was in labor with you;

there she who bore you was in labor.

[6] Set me as a seal upon your heart,

as a seal upon your arm,

for love is strong as death,

jealousy [1] is fierce as the grave. [2]

Its flashes are flashes of fire,

the very flame of the LORD.

[7] Many waters cannot quench love,

neither can floods drown it.

If a man offered for love

all the wealth of his house,

he [3] would be utterly despised.

FINAL ADVICE

OTHERS

[8] We have a little sister,

and she has no breasts.

What shall we do for our sister

on the day when she is spoken for?

[9] If she is a wall,

we will build on her a battlement of silver,

but if she is a door,

we will enclose her with boards of cedar.

SHE

[10] I was a wall,

and my breasts were like towers;

then I was in his eyes

as one who finds [1] peace.

[11] Solomon had a vineyard at Baal-hamon;

he let out the vineyard to keepers;

each one was to bring for its fruit a thousand pieces of silver.

[12] My vineyard, my very own, is before me;

you, O Solomon, may have the thousand,

and the keepers of the fruit two hundred.

HE

[13] O you who dwell in the gardens,

with companions listening for your voice;

let me hear it.

SHE

[14] Make haste, my beloved,

and be like a gazelle

or a young stag

on the mountains of spices.

STUDY NOTES FOR SONG OF SOLOMON 1

STUDY NOTE FOR SONG OF SOLOMON 1:1 See Introduction: Title; Author. BACK TO SONG OF SOLOMON 1:1

STUDY NOTE FOR SONG OF SOLOMON 1:2–4 Third-person expressions in 1:2, 4 (“Let him kiss me ... The king has brought me”) open and close these verses, which are otherwise in the second person (“your love ... your name”); this shifting of persons is common in Hebrew and prominent in the Song. Note the sensuous nature of the language, which includes touch, taste, and smell. BACK TO SONG OF SOLOMON 1:2

STUDY NOTE FOR SONG OF SOLOMON 1:3 your name is oil poured out. The oil is the fragrant oil just mentioned, and having been poured out, would have filled the room with its aroma. BACK TO SONG OF SOLOMON 1:3

STUDY NOTE FOR SONG OF SOLOMON 1:4 The king has brought me. This is the first of five occurrences of the word “king” (1:4, 12; 3:9, 11; 7:5). Here in v. 4, there are two possibilities for the meaning: either the “king” is just that, a king, who has tried to win the young woman’s affections, or he is her lover, whom she romantically fantasizes to be her king. The latter interpretation is to be preferred (Introduction: Author).

chambers. The word “chambers” here as elsewhere refers to the bedroom, the most intimate of rooms.

We will exult and rejoice in you. We meet for the first time the female companions of the young woman. They are referred to as the “daughters of Jerusalem” (1:5), “daughters of Zion” (3:11), and “young women” (6:9). Here they serve to confirm the young woman’s appraisal of her beloved (see v. 2). BACK TO SONG OF SOLOMON 1:4

STUDY NOTE FOR SONG OF SOLOMON 1:5, 6 A self-description wherein the young woman expresses displeasure with her deeply tanned skin, perhaps because it makes her appear to be an ordinary laborer.

1:5 tents of Kedar. Bedouin tribes that live on the edge of the desert make their tents of dark goat hair, as was apparently the case with the tribe of Kedar. Kedar was seen as an exotic land (Jer. 2:10; 49:28). BACK TO SONG OF SOLOMON 1:5

1:6 my own vineyard. “Vineyard” occurs nine times in the Song, where it is an image of sexuality in general, as was the case in the ancient Near East, and the woman’s sexuality in particular (see 8:12). BACK TO SONG OF SOLOMON 1:6

STUDY NOTE FOR SONG OF SOLOMON 1:7 , 8 The young woman provocatively inquires as to where she can meet the man at noon (v. 7); then the man indirectly but suggestively provides her direction.

1:7 like one who veils herself. “Veils” has the same negative connotations here as it does in Gen. 38:14, 15. The young woman does not want to be mistaken for a prostitute. BACK TO SONG OF SOLOMON 1:7

1:8 most beautiful among women. Elsewhere in the Song, this form of address is used only by the daughters of Jerusalem (5:9; 6:1). BACK TO SONG OF SOLOMON 1:8

STUDY NOTE FOR SONG OF SOLOMON 1:9, 10 The first descriptive admiration of the young woman by the man.

1:9 a mare among Pharaoh’s chariots. Egyptian chariots were drawn by stallions. An ancient military strategy was to insert a mare into the mix in the hopes of distracting and confusing the stallions. The man uses the image to express his crazed passion for the young woman. BACK TO SONG OF SOLOMON 1:9

1:10 cheeks ... neck. The first of many references to the beauty of the physical body. He begins by praising her in a modest manner. BACK TO SONG OF SOLOMON 1:10

STUDY NOTE FOR SONG OF SOLOMON 1:11 We. In v. 4, the “daughters of Jerusalem” echo the young woman’s praise of her lover; here they respond similarly to his praise of her. The plural subject “we” goes against taking this verse as a speech of the young woman’s lover using courtly language, since “we” is consistently used by various groups at other points in the book (6:1, 13; 8:8). BACK TO SONG OF SOLOMON 1:11

STUDY NOTE FOR SONG OF SOLOMON 1:12 the king. The young woman’s lover is again presented as a king, as indicated by the following verse.

on his couch. Lit. “in his surroundings.” The surroundings may not be a literal couch but may refer to the outdoors (see, e.g., 1:16, 17; 6:2; 7:11–13). BACK TO SONG OF SOLOMON 1:12

STUDY NOTE FOR SONG OF SOLOMON 1:13 myrrh. A gum resin native to South Arabia; it is exotic and valuable. Mixed with olive oil, myrrh was used as an expensive perfume.

between my breasts. The sachet between the breasts is an image of intimacy. BACK TO SONG OF SOLOMON 1:13

STUDY NOTE FOR SONG OF SOLOMON 1:14 henna blossoms. Henna bushes produce a substance that is applied to the body as an ointment or perfume.

Engedi. This lush oasis is halfway down the western shore of the Dead Sea and contributes to the lush images of intimacy, and Engedi’s location between the hills mirrors the sachet between the breasts. BACK TO SONG OF SOLOMON 1:14

STUDY NOTE FOR SONG OF SOLOMON 1:15–17 These verses express mutual admiration, as is clear from the repetition of “Behold, you are beautiful.”

1:15 your eyes are doves. Doves occur in the ancient Near East as a symbol of lovemaking or seduction. Here they evoke the young woman’s seductive power (see also 4:1). The young woman uses the same image in 5:12 (cf. also 6:9). BACK TO SONG OF SOLOMON 1:15

STUDY NOTE FOR SONG OF SOLOMON 1:16 Our couch is green. The Hb. word translated “green” means verdant, flourishing, or luxuriant, and it contributes to the lush images of intimacy. BACK TO SONG OF SOLOMON 1:16

STUDY NOTE FOR SONG OF SOLOMON 1:17 Beams ... rafters. The cedar and pine trees provide the privacy for intimacy that would be provided by a literal house. BACK TO SONG OF SOLOMON 1:17

STUDY NOTES FOR SONG OF SOLOMON 2

STUDY NOTE FOR SONG OF SOLOMON 2:1 rose. The Hebrew indicates a plant of the bulb family, like a crocus or daffodil (text note). See Is. 35:1, 2.

Sharon. This plain extends south from Mount Carmel along the Mediterranean coast. Here the young woman modestly compares herself to familiar wildflowers. BACK TO SONG OF SOLOMON 2:1

STUDY NOTE FOR SONG OF SOLOMON 2:2, 3 In these verses, both the young man and the young woman praise each other as standouts among their peers. BACK TO SONG OF SOLOMON 2:2, 3

STUDY NOTE FOR SONG OF SOLOMON 2:4 banqueting house. Lit. “house of wine” (text note). The setting is outdoors (1:12 note). The lover’s “house” to this point has been the forest (1:16, 17). Now they move to a different “house,” namely, the young man’s vineyard, his “house” of wine. The expression continues the royal imagery from 1:4, 12 (the shepherd is a king) and the comparison of love and wine from 1:2.

his banner. An emblem typically used to mark out one tribe from another (Num. 2:3, 10, 18, 25). Banners were also used to muster troops for battle. It has been suggested that the word is used here for something like a sign for an inn. The young man is unabashedly advertising his love for the young woman. BACK TO SONG OF SOLOMON 2:4

STUDY NOTE FOR SONG OF SOLOMON 2:5 raisins ... apples. Raisins or raisin cakes are associated elsewhere in the OT with religious rites, sometimes even in a pagan context (2 Sam. 6:19; Hos. 3:1), which has led some commentators to suppose that the Song originated as the script of a pagan fertility rite involving ritual sex (cf. Hos. 4:11–14). But the lovemaking in the Song has no obvious cultic dimension. The raisins here, like the apples, are simple aphrodisiacs. The young woman calls for raisins and apples to renew her vigor. BACK TO SONG OF SOLOMON 2:5

STUDY NOTE FOR SONG OF SOLOMON 2:6 For the role of this verse in the structure of the book, see Introduction: Literary Features. BACK TO SONG OF SOLOMON 2:6

STUDY NOTE FOR SONG OF SOLOMON 2:7 For comments on this refrain, see Introduction: Literary Features. Here the refrain is a reminder that the lovemaking should await the right time with the right person. The broader context of Scripture indicates that the right time is marriage, and the right person is one’s spouse. BACK TO SONG OF SOLOMON 2:7

STUDY NOTE FOR SONG OF SOLOMON 2:8–17 The image of the shepherd lover as a gazelle or a young stag on the hills introduces and concludes these verses, which describe another outdoor rendezvous between the two lovers (see 8:14).

2:8 leaping. Reflects his joy and excitement to see her.

over the mountains. The mountains and hills are symbolic of the obstacles that must be surmounted so the lovers can be together. BACK TO SONG OF SOLOMON 2:8

STUDY NOTE FOR SONG OF SOLOMON 2:9 gazelle. Known for its speed and agility, the gazelle serves well as an image for the woman’s excitement as she longs for her lover to come to her. BACK TO SONG OF SOLOMON 2:9

STUDY NOTE FOR SONG OF SOLOMON 2:10–13 Spring is a time of fertility, and thus the images of spring in these verses contribute to the picture of an intimate rendezvous. BACK TO SONG OF SOLOMON 2:10

STUDY NOTE FOR SONG OF SOLOMON 2:14 let me see your face. The switch to the feminine form of the possessive pronoun “your” suggests that vv. 14, 15 should be assigned to the shepherd. BACK TO SONG OF SOLOMON 2:14

STUDY NOTE FOR SONG OF SOLOMON 2:15 little foxes that spoil the vineyards. The foxes are the one negative element in the otherwise idyllic spring setting of vv. 10–15, and they perhaps represent aggressive suitors who threaten the relationship of the young woman and her beloved. They could also represent her brothers. The imperative with no specific subject is like a passive (“May the foxes be caught”), and the whole verse is a wish by the lovers that nothing should be allowed to interfere with their lovemaking. BACK TO SONG OF SOLOMON 2:15

STUDY NOTE FOR SONG OF SOLOMON 2:16 he grazes among the lilies. In view of the context, this is most likely a metaphor for lovemaking. See notes on 2:15; 6:2. BACK TO SONG OF SOLOMON 2:16

STUDY NOTE FOR SONG OF SOLOMON 2:17 Until the day breathes and the shadows flee. Traditionally, these lines have been taken with what follows, but they seem to make better sense when read with v. 16. The lovers have been together through the night, and when day breaks they must part. The young man’s return to the hills marks the end of the unit that opened in v. 8 (2:8–17 note). Alternatively, she may have declined his invitation to sexual love that is offered too soon. BACK TO SONG OF SOLOMON 2:17

STUDY NOTES FOR SONG OF SOLOMON 3

STUDY NOTE FOR SONG OF SOLOMON 3:1–5 This seek-and-find story has a more ominous counterpart in 5:2–8.

3:1 On my bed by night I sought ... found him not. The young woman is not with her lover but alone on her bed, and the verb “sought,” repeated twice, underscores her intense desire to be with him, while the fact that she “found him not” indicates at least some level of tension or frustration within her. BACK TO SONG OF SOLOMON 3:1

STUDY NOTE FOR SONG OF SOLOMON 3:2 I will arise now ... I will seek. The young woman is not passive but boldly takes the initiative to go out and find her lover. BACK TO SONG OF SOLOMON 3:2

STUDY NOTE FOR SONG OF SOLOMON 3:3 The watchmen. The presence of watchmen patrolling the city streets indicates that it is night, and their role is more positive here than in 5:7. BACK TO SONG OF SOLOMON 3:3

STUDY NOTE FOR SONG OF SOLOMON 3:4 I found him ... and would not let him go. The passionate search is over, he is in her arms, and she will not let him go.

my mother’s house ... chamber. Again the young woman takes the initiative, bringing her lover to the “chamber” of her mother, and since the young woman was conceived in this chamber, it is obviously a place of sexual intimacy. BACK TO SONG OF SOLOMON 3:4

STUDY NOTE FOR SONG OF SOLOMON 3:5 This second occurrence of the refrain, like the first one (2:7), follows a scene of lovemaking and is another reminder that lovemaking should await the right time with the right person. BACK TO SONG OF SOLOMON 3:5

STUDY NOTE FOR SONG OF SOLOMON 3:6–11 This is the fourth time that the young woman has pictured her lover as a king (1:4, 12; 2:4). These verses celebrate the joy of the regal wedding day (v. 11). Given that the Song is not a drama with a tight plot and that sexual intimacy has already taken place several times, we are not to interpret these verses as describing a wedding that is chronologically sequential to the previous material. Dischronologization (not ordering events chronologically) is common in both Hebrew prose and poetry. BACK TO SONG OF SOLOMON 3:6

STUDY NOTE FOR SONG OF SOLOMON 3:8 against terror by night. Solomon’s men formed a bodyguard for protection from marauders, especially as weddings were celebrated at nightfall. But the verse has a double reference. There is also the “night” introduced in 3:1, which was spoiled by the young woman’s own “terror by night.” These fears are banished, at least for a time, by the splendid vision of Solomon with his fighting men. BACK TO SONG OF SOLOMON 3:8

STUDY NOTE FOR SONG OF SOLOMON 3:11 Zion. An alternative name for Jerusalem (see 1:5 for “daughters of Jerusalem”).

the crown. This is not the king’s crown but the sort of garland worn by brides and grooms at ancient weddings. The custom was abandoned by Jews in their sorrow caused by the tragic war with Rome and the loss of Jerusalem (A.D. 70). A rabbinic proverb states that “a bridegroom resembles a king.”

his mother. The mother plays a prominent role in the Song (1:6; 3:4; 6:9; 8:1, 2, 5). There is no reference to a father, which is in keeping with what we find in other love poetry in the ancient Near East.

the day of his wedding. The real Solomon had many weddings (1 Kin. 11:3). The one day in view here may be a romantic ideal or a fond remembrance. BACK TO SONG OF SOLOMON 3:11

STUDY NOTES FOR SONG OF SOLOMON 4

STUDY NOTE FOR SONG OF SOLOMON 4:1–7 In these verses, the young man admires the beauty of the young woman (see “beautiful” in v. 1 and v. 7).

4:1 beautiful ... beautiful. The repetition indicates a superlative beauty.

Your eyes are doves. In the ancient Near East, doves were a symbol of lovemaking or seduction. Here they evoke the young woman’s seductive power (see also 1:15). The young woman uses the same image in 5:12.

behind your veil. The veil not only conceals but also reveals and thus intensifies the passion.

Gilead. A high plateau east of the Jordan River, compared for its beauty to the Lebanon mountains (Jer. 22:6; Zech. 10:10) and known as a place of fertility (Num. 32:1; Jer. 8:22; 46:11). BACK TO SONG OF SOLOMON 4:1

STUDY NOTE FOR SONG OF SOLOMON 4:4 the tower of David. The location of this tower is unknown. It is not the present-day tower of David just inside the Jaffa gate of Jerusalem, since that tower is no older than the time of Herod the Great. The young woman’s neck is adorned with jewelry as the famous tower was adorned with shields. BACK TO SONG OF SOLOMON 4:4

STUDY NOTE FOR SONG OF SOLOMON 4:5 Your two breasts. The young man’s freedom to mention the young woman’s breasts shows the great intimacy of their relationship. BACK TO SONG OF SOLOMON 4:5

STUDY NOTE FOR SONG OF SOLOMON 4:6 Until the day breathes. The time when the lovers must part is approaching (2:17 note).

mountain of myrrh ... hill of frankincense. Frankincense, like myrrh, was an imported aromatic spice (cf. Matt. 2:11). After the literal mention of the young woman’s breasts in v. 5, the “mountain” and “hill” could be a poetic reference to the same. BACK TO SONG OF SOLOMON 4:6

STUDY NOTE FOR SONG OF SOLOMON 4:8–5:1 These verses (united by the sixfold use of “bride,” the underlying Hebrew word of which is used only here in the Song) begin with the young man imploring the young woman to come to him (v. 8) and end with their union (4:16b–5:1).

4:8 Lebanon ... Amana ... Senir ... Hermon. All these sites are in the remote north of Palestine. We are not meant to think of the young woman as living on the summit of Mount Hermon. Rather, the place names are symbols of the inaccessibility that the wooing is meant to overcome.

my bride. The word is used six times in this section (vv. 8, 9, 10, 11, 12; 5:1) and nowhere else in the Song, and thus serves to unite these verses. BACK TO SONG OF SOLOMON 4:8

STUDY NOTE FOR SONG OF SOLOMON 4:9 my sister. In ancient Near Eastern languages, “sister” was commonly used by lovers as a term of endearment and affection. It expressed a closeness between people who were not members of the same family. BACK TO SONG OF SOLOMON 4:9

STUDY NOTE FOR SONG OF SOLOMON 4:10 better ... than wine. The compliment of 1:2 is returned, and it reflects reciprocity in love and affection. BACK TO SONG OF SOLOMON 4:10

STUDY NOTE FOR SONG OF SOLOMON 4:11 honey and milk. These two terms are used together more than forty times in the OT, most commonly of the Land of Promise as great blessing. BACK TO SONG OF SOLOMON 4:11

STUDY NOTE FOR SONG OF SOLOMON 4:12 A garden locked ... a spring locked. Images of the young woman’s sexuality and likely her virginity, both of which seem inaccessible to her beloved (v. 15).

spring ... fountain. Having mentioned her breasts (v. 5), the young man now makes poetic reference to the most intimate area of the young woman’s body. BACK TO SONG OF SOLOMON 4:12

STUDY NOTE FOR SONG OF SOLOMON 4:13 Your shoots. The image of the enclosed garden is further developed (v. 12 note). In context, “shoots” seems to allude to the young woman’s thighs. BACK TO SONG OF SOLOMON 4:13

STUDY NOTE FOR SONG OF SOLOMON 4:15 fountain ... well ... streams. This image expresses that the young man would like his lover no longer to be a “garden locked” or “spring locked” (v. 12 and note). This is an implicit invitation to sexual union as the consummation of their marriage. BACK TO SONG OF SOLOMON 4:15

STUDY NOTE FOR SONG OF SOLOMON 4:16 Let my beloved come to his garden. The young woman unlocks her “garden” to her beloved bridegroom (v. 12 note). Consummation in the Song comes in the context of marriage. BACK TO SONG OF SOLOMON 4:16

STUDY NOTES FOR SONG OF SOLOMON 5

STUDY NOTE FOR SONG OF SOLOMON 5:1 came to my garden. The young man immediately accepts his beloved’s invitation.

Eat ... drunk with love. The speakers are not specified, but the ESV’s “Others” is in all likelihood correct. The chorus of young women joins in to celebrate the beauty of love. BACK TO SONG OF SOLOMON 5:1

STUDY NOTE FOR SONG OF SOLOMON 5:2–8 These verses give a different perspective on love and sex than that found in the preceding verses. Here the focus is on risk and disappointment (see Introduction: Characteristics and Themes). The final verse is the third repetition of the key structuring phrase “I adjure you, O daughters of Jerusalem” and brings the third major section of the Song to a conclusion.

5:2 I slept ... A sound. Whether the young woman was deeply asleep and dreaming or sleeping lightly is less relevant than the fact that the sound of her beloved knocking awakened her.

Open to me. These verses are full of double entendre. “Open to me” is a request not only for entrance into the room but also for sexual union. BACK TO SONG OF SOLOMON 5:2

STUDY NOTE FOR SONG OF SOLOMON 5:3 how ... how. The young woman begins to contemplate the risk involved in opening herself to her beloved. BACK TO SONG OF SOLOMON 5:3

STUDY NOTE FOR SONG OF SOLOMON 5:4 my heart was thrilled. The young woman is aroused by her beloved’s actions. BACK TO SONG OF SOLOMON 5:4

STUDY NOTE FOR SONG OF SOLOMON 5:5, 6 I arose to open ... I opened. Having contemplated the risk involved in the relationship, the young woman decides to run the risk.

5:5 liquid myrrh. Myrrh in its virgin, liquid state, exactly as it flows from the tree, is a rare and precious substance (cf. Ex. 30:23). It is not clear from the Hebrew whether the girl has applied it liberally to herself before going to the door, or whether her lover has left it on the door latch as a token of his love. The repetition of the exact expression in v. 13 marginally favors the latter. BACK TO SONG OF SOLOMON 5:5

5:6 but my beloved had turned and gone. The young woman experiences deep disappointment rather than fulfillment. The Song is realistic in its portrayal of love and sex—sometimes delightful, sometimes disappointing.

I sought him, but found him not. Despite the disappointment, the young woman still desires her beloved. Her continuing desire results, however, more in frustration. BACK TO SONG OF SOLOMON 5:6

STUDY NOTE FOR SONG OF SOLOMON 5:7 they beat me. Rather than describing physical abuse, these verses are better understood as describing the young woman’s mental and emotional pain. BACK TO SONG OF SOLOMON 5:7

STUDY NOTE FOR SONG OF SOLOMON 5:8 I adjure you. This third occurrence of the refrain like the first two (2:7; 3:5) follows a scene of disappointment and frustration. This refrain is slightly different from the others in that it expresses the depth of desire the young woman has for her beloved despite her disappointment and frustration. Implicitly, it functions like the other refrains to teach the young women that love and sex should await the right time with the right person (i.e., with one’s spouse). BACK TO SONG OF SOLOMON 5:8

STUDY NOTE FOR SONG OF SOLOMON 5:9–6:3 These verses are a sequel to the previous verses, as indicated by the repetition of language in 5:6 (“beloved” and “sought”) and 6:1 (“beloved” and “seek”). The young women want to join the young woman in the search for the young man. BACK TO SONG OF SOLOMON 5:9

STUDY NOTE FOR SONG OF SOLOMON 5:10 ruddy. Used of Esau (Gen. 25:25, 30) and David (1 Sam. 16:12; 17:42) as men of the outdoors. BACK TO SONG OF SOLOMON 5:10

STUDY NOTE FOR SONG OF SOLOMON 5:12 His eyes are like doves. The compliment of 1:15 and 4:1 is returned (1:15 note). The contrast with “locks ... black as a raven” in the previous line is striking. Her description suggests that her beloved displays both strength and gentleness.

bathed in milk. Probably refers to the whites of the eyes. The description of the eyes in this verse is an example of mixed metaphor. BACK TO SONG OF SOLOMON 5:12

STUDY NOTE FOR SONG OF SOLOMON 5:13 dripping liquid myrrh. Lit. “dripping flowing myrrh.” See note on v. 5. BACK TO SONG OF SOLOMON 5:13

STUDY NOTE FOR SONG OF SOLOMON 5:14 jewels. The exact stone cannot be determined. In Ex. 28:20, the same type of stone is set in gold on the breastpiece worn by the high priest. BACK TO SONG OF SOLOMON 5:14

STUDY NOTE FOR SONG OF SOLOMON 5:16 my beloved ... my friend. The relationship between man and woman in the Song is broader than lovemaking, although that is central to it. It involves companionship as well. BACK TO SONG OF SOLOMON 5:16

STUDY NOTES FOR SONG OF SOLOMON 6

STUDY NOTE FOR SONG OF SOLOMON 6:1 beloved ... seek him. This language echoes 5:6 and shows the willingness of the women to aid the young woman in her search for the young man. BACK TO SONG OF SOLOMON 6:1

STUDY NOTE FOR SONG OF SOLOMON 6:2, 3 garden ... grazes. The young woman reveals that she knows where her lover has gone: “to his garden” where “he grazes among the lilies,” language used previously for sexual intimacy (2:16). BACK TO SONG OF SOLOMON 6:2, 3

STUDY NOTE FOR SONG OF SOLOMON 6:4–10 These verses express admiration for the young woman by her beloved. Note how the boundaries are marked by the repetition of “banners,” a word that in the Song occurs only here and in 2:4.

6:4 Tirzah. This city, six miles (9.7 km) northeast of Shechem in central Palestine, is in a setting of great natural beauty. It was the capital of the breakaway northern kingdom for approximately fifty years after Solomon’s death. It continued to be a place of political intrigue until it was destroyed in the seventh century B.C. (1 Kin. 14:17; 15:21; 16:8–18; 2 Kin. 15:14–16). The positive reference to Tirzah here, particularly in parallel with Jerusalem, may support the traditional view that the Song originated in the time of Solomon, before hostility between the northern and southern tribes led to the division into two separate kingdoms, but see Introduction: Date and Occasion. BACK TO SONG OF SOLOMON 6:4

STUDY NOTE FOR SONG OF SOLOMON 6:5 Gilead. See note on 4:1. BACK TO SONG OF SOLOMON 6:5

STUDY NOTE FOR SONG OF SOLOMON 6:8, 9 The two references to queens and concubines indicate that vv. 8 and 9 belong together. In her beloved’s eyes, the girl is more beautiful than all the women of Solomon’s harem (8:11, 12 and notes).

6:8 sixty ... eighty. At its peak, Solomon’s harem contained many more wives and concubines (1 Kin. 11:3), and there is already a suggestion of its future growth in the expression “virgins without number.”

concubines. A concubine was not an illicit or casual partner but a wife of secondary status (Gen. 25:6; 36:12; Judg. 20:4). BACK TO SONG OF SOLOMON 6:8

6:9 My dove. See note on 1:15.

the only one of her mother. The close relationship between the daughter and her mother is apparent throughout the book (3:11 note). BACK TO SONG OF SOLOMON 6:9

STUDY NOTE FOR SONG OF SOLOMON 6:10 Who is this. The young woman is praised here.

dawn ... moon ... sun. The young woman is described in language reminiscent of an ancient Near Eastern goddess.

awesome as an army with banners. The phrase is an exact repetition of the last line of v. 4. The praise given here is that of the girl’s beloved and concludes the unit (vv. 4–10). BACK TO SONG OF SOLOMON 6:10

STUDY NOTE FOR SONG OF SOLOMON 6:11, 12 These two verses are in all likelihood a short, independent poem in which the young woman recalls an experience of intimacy with her beloved.

6:11 The word translated “orchard” is the feminine form of the same word elsewhere translated “garden” (e.g., 5:1). The orchard, like the garden, is a private place for intimacy. BACK TO SONG OF SOLOMON 6:11

6:12 The Hebrew of this verse is difficult, but it seems to refer to the passion that the young woman excites in the young man. BACK TO SONG OF SOLOMON 6:12

STUDY NOTE FOR SONG OF SOLOMON 6:13–7:10 The core of these verses (7:1–9a) is another instance of the young man’s admiration of the young woman. This core is surrounded by an introductory exchange between a group of men and the young man (6:13) and the young woman’s response to her beloved’s admiration (7:9b–10).

6:13 Return. The speakers are most likely male, as indicated by the response of the young woman, “Why should you [masculine plural] look ... ?” They are possibly the watchmen of 5:7 from whom the young woman presumably fled earlier.

Shulammite. The designation probably refers to the young woman’s hometown (Shunem) with a variant spelling of “Shunammite” (1 Kin. 1:3, 15; 2:17–22). The interchange of l and n in Semitic languages is well attested.

two armies. Or Mahanaim (text note). Mahanaim is the name of a town east of the Jordan River (Gen. 32:2). The nature of the “dance before two armies/Mahanaim” is unknown. BACK TO SONG OF SOLOMON 6:13

STUDY NOTES FOR SONG OF SOLOMON 7

STUDY NOTE FOR SONG OF SOLOMON 7:1 noble daughter. “Noble” here is the same word found in 6:12. There, the young woman speaks of herself as noble; here, her beloved speaks of her as such. In everyday life, she is a country maiden (1:5, 6). BACK TO SONG OF SOLOMON 7:1

STUDY NOTE FOR SONG OF SOLOMON 7:4 Heshbon. This city east of the Jordan River opposite Jerusalem was captured by the Israelites in the time of Moses (Num. 21:25, 26). Excavations have revealed large reservoirs near the city, perhaps the pools mentioned here.

gate of Bath-rabbim. Bath-rabbim (“daughter of many”) is probably the name of the gate, possibly one of the gates of Heshbon.

tower of Lebanon. The identity of this tower is not known. The great height suggested by “looks toward” or “looks over” Damascus has led some to take it as referring to the Lebanon mountains (cf. v. 5). BACK TO SONG OF SOLOMON 7:4

STUDY NOTE FOR SONG OF SOLOMON 7:5 like Carmel. There are two places with this name in the OT. One is in the relatively arid south, in the hills west of the Dead Sea (1 Sam. 15:12). The other is the famous mountain where Elijah confronted the prophets of Baal (1 Kin. 18), in the lush north. The latter is on the Mediterranean coast, due west of the Sea of Chinnereth (Galilee), and is probably the Carmel in view here in this favorable comparison.

a king. The young man fancies himself a king enchanted by the beauty of his princess (v. 1; cf. 1:4, 12; 6:12). BACK TO SONG OF SOLOMON 7:5

STUDY NOTE FOR SONG OF SOLOMON 7:8 I will climb ... lay hold. Images of lovemaking (v. 7; cf. 5:1). BACK TO SONG OF SOLOMON 7:8

STUDY NOTE FOR SONG OF SOLOMON 7:9b–10 Here, similarly to 4:16, the woman responds to her beloved’s wooing with a willingness to yield to his overture. BACK TO SONG OF SOLOMON 7:9

STUDY NOTE FOR SONG OF SOLOMON 7:11–13 In these verses, the woman takes the initiative and offers to give her love to her beloved.

7:11 Come. The young woman invites her beloved to the sexual encounter.

fields. The “fields” are once again the location of intimacy (6:2, 3). BACK TO SONG OF SOLOMON 7:11

STUDY NOTE FOR SONG OF SOLOMON 7:12 I will give. The young woman yields not out of compulsion but out of will and desire. BACK TO SONG OF SOLOMON 7:12

STUDY NOTE FOR SONG OF SOLOMON 7:13 mandrakes. The mandrake plant has purple flowers and an orange, tomato-like fruit, and residents of the ancient Near East believed it to be an aphrodisiac (Gen. 30:14–16).

our doors are all choice fruits. The doors are metaphorical for the meeting place of the lovers outdoors (v. 12). For a similar mixing of plants and architectural terms, see 1:17. BACK TO SONG OF SOLOMON 7:13

STUDY NOTES FOR SONG OF SOLOMON 8

STUDY NOTE FOR SONG OF SOLOMON 8:1 –4 These verses express the intense desire of the young woman for her beloved.

8:1like a brother. The key word is “like.” She does not, of course, wish that her lover were actually her brother but only that she would have the freedom to kiss him in public and go with him anywhere without attracting comment. BACK TO SONG OF SOLOMON 8:1

STUDY NOTE FOR SONG OF SOLOMON 8:2 house of my mother. See note on 3:4.

she who used to teach me. The daughter learned about marriage and its attendant joys from her mother, who taught her about the marriage covenant. BACK TO SONG OF SOLOMON 8:2

STUDY NOTE FOR SONG OF SOLOMON 8:3 This verse is identical to 2:6 and precedes the last occurrence of the refrain (Introduction: Literary Features), which serves to remind the young women that the lovemaking should await the right time with the right person. BACK TO SONG OF SOLOMON 8:3

STUDY NOTE FOR SONG OF SOLOMON 8:5–7 These verses continue the expression of the woman’s intense desire for her beloved, begun in vv. 1–4.

8:5 Who is that coming up from the wilderness. This clause is an exact repetition of 3:6, but there it is used in reference to the arrival of the young man. Here it is used in reference to the arrival of the young woman. The speakers may be the chorus of young women.

leaning on her beloved. This simple statement captures an intimate and typical pose of lovers.

apple tree. Presumably this does not refer to any particular apple tree but evokes the outdoor image associated with sexual intimacy throughout the book.

I awakened you. That is, “began to woo you” or, better, “aroused you.” The speaker is the young woman, and she is addressing her beloved.

was in labor. The verb translated “was in labor” could be translated “conceived.” The sequence would then be natural: aroused, conceived, bore. See Ps. 7:14, where this verb is translated “conceived” and is followed by “pregnant” and then “gives birth.” This is the only verse in the Song where the reproductive results of sex are in view; elsewhere, the focus is on physical (and emotional) pleasure. BACK TO SONG OF SOLOMON 8:5

STUDY NOTE FOR SONG OF SOLOMON 8:6 seal. A signet made of metal or stone and worn on a necklace over the heart or on an armband (Gen. 38:18).

heart ... arm. This pair signifies the entire person.

strong as death. Love is as strong as the most powerful, negative human experience. In vv. 6, 7, the emotional side of love comes to clear expression, whereas the emphasis throughout the book is on the physical side.

jealousy. In parallel with “love,” jealousy here is not a vice but a virtue that seeks to protect the relationship, like the jealousy of God (Ex. 20:5; Ezek. 39:25; John 2:17). Like God’s love, the love being celebrated tolerates no rivals. BACK TO SONG OF SOLOMON 8:6

STUDY NOTE FOR SONG OF SOLOMON 8:7 Many waters. The young woman has encountered numerous obstacles to love along the way (e.g., 2:8; 4:8), but her love has enabled her to surmount them all.

wealth. Wealth without love is of little value (Prov. 15:17; 19:22), and true love cannot be purchased. BACK TO SONG OF SOLOMON 8:7

STUDY NOTE FOR SONG OF SOLOMON 8:8–10 An exchange between the young woman and her protective brothers.

8:8 no breasts. Probably not to be taken literally but to be read as a metaphor for the brothers’ perception of their sister as being too young for marriage.

spoken for. I.e., asked for as a prospective bride. BACK TO SONG OF SOLOMON 8:8

STUDY NOTE FOR SONG OF SOLOMON 8:9 wall ... door. Metaphors for virginity and promiscuity. The brothers will honor the sister if she is a virgin but will rein her in if she is promiscuous. BACK TO SONG OF SOLOMON 8:9

STUDY NOTE FOR SONG OF SOLOMON 8:10 wall. The young woman allays the fears of her brothers by confirming her virginity.

towers. The young woman counters her brothers’ perception that she is too young for marriage. Rather than having “no breasts” (v. 8), her breasts are “like towers.”

peace. The Hb. shalom here has the sense of well-being. By implication, the Song points to the marriage relationship as a place where such fulfillment is found. This points finally to Christ, for the ups and downs of marriage cause us to look for the one Spouse who fully satisfies our deepest need for love. BACK TO SONG OF SOLOMON 8:10

STUDY NOTE FOR SONG OF SOLOMON 8:11 , 12 These verses, spoken by the young woman, are difficult, but the sense seems to be that her love cannot be purchased.

8:11a vineyard at Baal-hamon. Some interpreters have regarded this vineyard as a metaphor for Solomon’s harem, but the designation of a specific place suggests otherwise. The location of Baal-hamon is unknown, as is the reason for the reference, other than as a place of intimacy.

for its fruit. The keepers would pay Solomon a thousand pieces of silver for selling the fruit. BACK TO SONG OF SOLOMON 8:11

8:12 My vineyard ... thousand.“My vineyard” suggests that this verse is spoken by the woman. Here, as in 1:6, the literal use of “vineyard” is followed by a metaphorical use. The young woman’s “vineyard” is her body with its natural, rustic beauty. She is content to share her “vineyard” with the one she loves. Solomon can keep his wealth. BACK TO SONG OF SOLOMON 8:12

STUDY NOTE FOR SONG OF SOLOMON 8:13, 14 These verses conclude the book with one final articulation of mutual desire.

8:13 you who dwell. The Hebrew makes clear that “you who dwell” refers to the young woman.

companions. Perhaps the young women and the brothers.

let me hear it. The young man is eager to be alone with his beloved. BACK TO SONG OF SOLOMON 8:13

8:14 Make haste, my beloved. The desire is mutual. In language reminiscent of the lovemaking mentioned elsewhere in the book (2:8, 9; 4:6), the young woman invites her beloved to come with her. BACK TO SONG OF SOLOMON 8:14

FOOTNOTES FOR SONG OF SOLOMON 1

1 The translators have added speaker identifications based on the gender and number of the Hebrew words

1 The Hebrew for you is feminine singular

FOOTNOTES FOR SONG OF SOLOMON 2

2 Probably a bulb, such as a crocus, asphodel, or narcissus

1 Hebrew the house of wine 2 That is, I put you on oath; so throughout the Song 3 Or pruning

1 Or jackals 2 Or he pastures his flock 3 Or mountains of Bether

FOOTNOTES FOR SONG OF SOLOMON 3

1 That is, the couch on which servants carry a king 2 Or sedan chair

FOOTNOTES FOR SONG OF SOLOMON 4

1 The meaning of the Hebrew word is uncertain 2 Or Look

FOOTNOTES FOR SONG OF SOLOMON 5

1 The meaning of the Hebrew is uncertain

1 The meaning of the Hebrew word is uncertain 2 Hebrew lapis lazuli 3 Hebrew palate

FOOTNOTES FOR SONG OF SOLOMON 6

4 Or to pasture his flock; also verse 3

1 Or chariots of Ammi-Nadib 2 Ch 7:1 in Hebrew 3 Or dance of Mahanaim

FOOTNOTES FOR SONG OF SOLOMON 7

1 Or among delights 2 Hebrew palate 3 Septuagint, Syriac, Vulgate; Hebrew causing the lips of sleepers to speak 4 Or among the henna plants

FOOTNOTES FOR SONG OF SOLOMON 8

1 Or ardor 2 Hebrew as Sheol 3 Or it

1 Or brings out

INTRODUCTION to the

Prophets

The idea of prophets as intermediaries between God and man is very ancient, not just in Israel but in other ancient societies as well. In the book of Genesis, God urges Abimelech to ask Abraham to intercede for him “for he is a prophet” (20:7). The role of prophets as spokesmen for God is illustrated by the relationship between Moses and Aaron: Aaron was appointed by God to serve as Moses’s “mouth” (Ex. 4:12–16), to speak for him. Aaron is later described as being Moses’s “prophet” (Ex. 7:1, 2). These examples show that the prophet of God transmits the words of God to people and intercedes with God on their behalf. In both respects, Moses is the archetypal prophet; his call in Ex. 3 establishes a paradigm for the call narratives of the prophets who follow. While God is able to speak—in the burning bush, the bringing of the law, and the still small voice that Elijah heard—He most often chooses to speak to His people through those whom He has chosen as His agents of revelation. To provide for Israel’s need for continuing guidance and direction after Moses’s death, the Lord promised to provide other “prophets like Moses” (Deut. 18:10–18). The ministry of the prophets was founded on the Mosaic covenant established at Mount Sinai (Ex. 19–24), and the promises and warnings that they bring cannot be understood except in the context of this covenant and of the earlier covenant God made with Abraham (Gen. 12:3).

The history of OT prophecy is generally divided into three main periods. The prophets who ministered during the early years of the monarchy in Israel and Judah such as Samuel, Nathan, Elijah, and Elisha belong to the “preclassical” period. Because they did not write down their prophecies in separate books, these prophets are often better remembered for what they did than for what they said. Their prominence in the record of Israel’s history that runs from the book of Joshua to the end of 2 Kings indicates their significance. The “classical” period of Israelite prophecy in the eighth and seventh centuries B.C. saw the first collections of written oracles. For the most part, the prophets during this period cluster around two great crises: the fall of Israel to the Assyrians (Hosea and Amos in Israel, Isaiah and Micah in Judah) and the fall of Judah to the Babylonians (Jeremiah, Nahum, Habakkuk, and Zephaniah). Finally, the exilic and postexilic prophets spoke God’s word to the people during the dark years of the Babylonian exile (Ezekiel and Daniel) and the period of Judah’s restoration in Palestine (Haggai, Zechariah, and Malachi). Scholars disagree on when two of these writing prophets ministered during the aforementioned era (Obadiah and Joel), and one of them ministered before Israel fell to Assyria (Jonah).

OT prophets were sometimes assisted by servants (1 Kin. 19:19–21; 2 Kin. 5:20) and accompanied by disciples known as “the sons of the prophets” (2 Kin. 2:3–7, 15; 4:38; 6:1–3; cf. 1 Sam. 10:10–12). These disciples may have played an important part in writing down the oracles delivered by the prophets and preserving the books that bear their names (Jer. 36:4, 14–18, 32). The prophetic books were originally written on separate scrolls long before the production of long books in one physical unit was possible. Not surprisingly, then, the order of the prophetic books in the finished canon of Scripture shows some variation. The OT received by the Protestant churches is identical in content with the Hebrew Bible, despite the differences in the order of the books. Isaiah, Jeremiah, and Ezekiel, the longest prophetic books, are arranged chronologically in the English Bible, and appear at the head of the collection. Lamentations is included after Jeremiah because it is traditionally attributed to him, and Daniel is included after Ezekiel as the last of the Major Prophets. The twelve Minor Prophets then follow in roughly chronological order. In the Hebrew Bible, the latter part of Israel’s history (Joshua– 2 Kings) is called the “Former Prophets,” because of its interest in prophecy and its fulfillment, while the other prophetic books are called the “Latter Prophets.” Lamentations and Daniel are included in the last section, the “Writings,” along with Job, Psalms, and other books such as Ezra–Nehemiah and Chronicles.

At least as early as 200 B.C. Hebrew scribes viewed the twelve prophetic books that now conclude the OT canon of the Protestant churches as a single prophetic collection known as “the Twelve” or “the Book of the Twelve.” The later Latin designation of “Minor Prophets” reflects the shorter length of these books; it is not intended to be dismissive of their ministries or the messages they conveyed. It was convenient for these books to be preserved in one scroll; the scribes also probably detected an overarching coherence in the themes of these prophets.

In both the Hebrew text of the OT and the Septuagint, the Minor Prophets begin with Hosea, with its metaphorical description of the marriage relationship between Israel and her husband, the Lord, and end with Malachi, which declares the Lord’s opposition to divorce and calls the people to hold firmly to their covenant relationship with God. The Greek order, in which Hosea is followed by Amos and Micah, points to the Lord’s judgment upon the northern kingdom as a lens through which to view the later destruction of Judah and Jerusalem. The following sequence of Obadiah, Jonah, and Nahum focuses on the Lord’s interaction with the nations to judge and to redeem. The different sequence in the Hebrew text, which begins with Hosea, Joel and Amos, focuses more on the fate of Judah and especially Jerusalem, as well as on calls to reunite Israel and Judah under a Davidic monarch. Whatever ordering is adopted, the Book of the Twelve encourages the exiles to faithful and obedient service to God and anticipates the day when the yoke of the Persians will be broken and freedom will return for God’s people.

The Prophets contain a wide range of subjects and styles, with the following recurrent themes:

1. Marriage imagery. The Lord uses the language of marriage and intimacy to impress on His people the closeness of His relationship with them and its foundation in His solemn commitment to them (Ezek. 16:8–14; Hos. 2:14–20).

2. The covenant lawsuit. This is a type of oracle in which God brings against the people the complaint that they have broken their covenant with Him (Hos. 12:2, 3; Mic. 6:1–3). The features of a courtroom, such as witnesses and a formal accusation, identify this form. Often the prophets indicted the rich, the powerful, and the religious elite for oppressing the poor. The prophets criticized the nation as a whole with the charge that there was no “knowledge of God in the land” (Hos. 4:1). The people knew about God, but they had not maintained a faithful and trusting relationship with Him.

3. Oracles against the nations. These speeches denounce the enemies of God’s people for attacking Israel (Jer. 46–51; Ezek. 25–32). Israel is not more righteous than her neighbors, but even when the Lord’s people are under His judgment, He must fulfill His promise in the Abrahamic covenant to curse those who curse Israel (Gen. 12:1–3).

4. Moral teaching. The Prophets’ pronouncements frequently condemn dishonesty, cruelty, pride, and sensuality. They denounce false religion, but also the distortion of true religion, especially any ritual that conceals an empty heart.

5. Tension between true and false prophecy. Conflicts emerge between God’s prophets and both prophets of false gods (the prophets of Baal, 1 Kin. 18:22) and prophets who claim falsely to speak in God’s name (Hananiah, Jer. 28). The proof that a prophet comes from God and is not an impostor follows from the prophetic commission to transmit the divine word (Deut. 18:20–22). The prophecies must be true, including prophecies that foretell future events. The life of a prophet must be consistent with God’s law. Finally, the prophet’s message must align with the character and teaching of God.

6. The new covenant and messianic kingdom. The prophets were also heralds of the new covenant, looking ahead to the messianic kingdom. Many prophecies refer to the Messiah. In the course of His life on earth, Jesus fulfilled numerous predictions. Together, these prophecies are a persuasive witness to the unique status of Jesus, the focus of the prophetic word. The New Testament says that “the testimony of Jesus is the spirit of prophecy” (Rev. 19:10) and that “all the promises of God” are “yes” and “amen” in Him (2 Cor. 1:20).

In order to appreciate the ways that the Prophets both address the situations of their own day and speak about the coming of Christ, it is important to note that they often use language associated with the old covenant in order to express the realities of the new covenant. This manner of expression is sometimes called the prophetic idiom. The Prophets’ use of language and imagery, steeped in the particular circumstances and institutions of the old covenant, often portrays what will later happen in Christ Jesus and to all of humanity. This becomes important, for example, in the descriptions of exile and scattering, the gathering of the tribes and the return to the land, and the form that the curses take. The Prophets do not speak with omniscience regarding the future (i.e., they do not predict every future event), but they do speak of the certainty of the coming of the Messiah, the new covenant, the second coming, and the ushering in of the new heavens and new earth. From their perspective, however, the coming events appear compressed or telescoped, and the Prophets do not always distinguish between particular redemptive events. Instead, the emphasis is on the surety of God’s coming redemption and the integral unity of the various stages about which they speak under the inspiration of the Holy Spirit.

Since the prophetic ministry is not evenly distributed across Israel’s history but rather clustered around God’s acts of judgment and salvation, it is not surprising that there was a period of silence between Malachi and John the Baptist. Malachi predicted that the Messiah would be preceded by a reappearance of Elijah (Mal. 3:1, 2; 4:5, 6). Elijah was not reincarnated, but his authority as one of the foremost prophets was heard again in John the Baptist, whose distinctive dress deliberately evoked the style of the former prophet (Mark 1:6; 2 Kin. 1:8). John the Baptist’s ministry was to announce the arrival of Jesus Christ, who is the ultimate “prophet like Moses” (Deut. 18:15). When Jesus was on the Mount of Transfiguration, illuminated by the Father’s glory, God said of Him, “This is my beloved Son, with whom I am well pleased; listen to him” (Matt. 17:5), echoing the command in Deut. 18:15, 18, 19. Jesus is more than a mere prophet, however; He is Himself the Son, who speaks with all of God’s authority and has unparalleled access to intercede with the Father (Heb. 1:1–3). The writer to the Hebrews asserts that just as Moses was faithful as a servant over the OT theocracy as the paradigmatic prophet, so Jesus has been counted even more worthy as the Son who is preeminently faithful over His Father’s house (3:1–6).

The word “prophecy” describes a variety of different experiences in the OT, but it often takes the form of the declaration of God’s words to His people by authorized messengers (“prophets like Moses”; Deut. 18:15, 18) and the more general direction of God’s people by His Spirit. Examples of the latter phenomenon include the time when the Spirit was poured out on the seventy elders of Israel (Num. 11:25, 26) and the work of the Levites in leading the people in worship (1 Chr. 25). Both kinds of prophetic ministry were sporadically present among the people of the old covenant: the authoritative messengers came to speak of particular acts of salvation and judgment in redemptive history (Amos 3:7), while Moses prayed for a more general outpouring of the Spirit on God’s people (Num. 11:29).

John the Baptist represented the last and greatest of the OT prophets (Luke 7:24–28). The OT prophets’ distinctive ministry ended with the coming of Jesus as the ultimate Prophet, as He Himself suggests (Luke 7:24–28). All the prophets before Him pointed to Him, so when He was present, the future orientation of prophecy had to undergo a permanent change. At the day of Pentecost, all the Lord’s people received the Spirit (Acts 2:17; cf. Num. 11:29), and the gift of prophecy continued with the “prophets” of the early church until the death of the last apostle (Acts 21:10, 11; Rom. 12:6; 1 Tim. 4:14; Rev. 1:3; 22:18, 19).

The prophetic ministry of authoritatively declaring God’s word culminates in the work of the apostles, who as authorized eyewitnesses of the risen Christ speak the Spirit-inspired Scriptures (2 Pet. 3:16). As we would expect, such prophecy clusters around the key event of Jesus’ death and resurrection, His rejection by His own people, and the coming of the gospel to the nations. As such, this authoritative prophecy has ceased along with the closing of the canon.

As well, the aspect of prophecy involving the outpouring of God’s Spirit finds its climax in the NT. With Jesus’ coming and the outpouring of the Spirit, all of the Lord’s people have received the Holy Spirit, fulfilling Moses’s request (Acts 2:17; cf. Num. 11:29). The OT prophetic title “the man of God” (cf. 1 Kin. 13; 2 Kin. 1) is now applied to Timothy as a pastor (1 Tim. 6:11) and to all Christians (2 Tim. 3:17), who are able to take the Spirit-breathed Word of God and apply it to themselves and others for mutual correction and encouragement (2 Tim. 3:16).

The ministry of the Word was committed to the apostles, and then to the church founded on their testimony. The gospel is no longer proclaimed in the “many ways” that characterized the OT prophets (Heb. 1:1). Yet the prophets of ancient Israel are the common property of the church of all ages, and after the passing of centuries, God continues to speak through the words of His appointed spokesmen—the sacred Scriptures—providing His people with the message of “the sufferings of Christ and the subsequent glories” (1 Pet. 1:11).

The BOOK of

Isaiah

TITLE

The book is named after the prophet whose oracles and ministry it records. The name “Isaiah” means “the Lord saves,” which fits the central emphasis of the prophet’s message.

AUTHOR

Isaiah was a well-educated aristocrat by birth, with access to the king and the royal court. He was God’s appointed instrument to bring a message of judgment and ultimate restoration to Jerusalem. Isaiah was married, and two of his children are named in the book: Shear-jashub and Maher-shalal-hash-baz (7:3; 8:3). According to tradition, Isaiah was martyred by being sawed in two at the beginning of Manasseh’s reign.

DATE AND OCCASION

Isaiah ministered for more than forty years, from 740 until well after 701 B.C., through the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (The complexity of dating Hezekiah’s reign makes it difficult to determine a precise end point for Isaiah’s ministry; cf. 36:1; 38:5 notes.) King Uzziah presided over a lengthy period of peace and stability. During his reign, Egypt was racked with internal strife and Assyria was preoccupied with securing its northern frontier. These conditions left Uzziah free to pursue his affairs largely in peace, allowing both the northern and southern kingdoms to recapture lost territory. By the end of Uzziah’s reign, both kingdoms had virtually reclaimed the boundaries established at the height of the Solomonic empire. However, by the time of Uzziah’s death and Isaiah’s calling as a prophet, the storm clouds were already gathering in the North with the rise of Tiglath-pileser III as king of Assyria.

During Jotham’s reign, a war raged between Judah and the united kingdoms of Israel and Syria (the Syro-Ephraimite crisis of 734–732 B.C.; cf. Isaiah 7–9). In this war Ahaz, the king of Judah, was opposed by a coalition of forces led by Pekah, king of Israel, and Rezin, king of Aram (Syria). Ahaz responded with fear and unbelief. He refused God’s sign (7:12) and tried to find a political solution by seeking help from the Assyrians.

During the reign of Hezekiah, Judah and several other nations fought against Assyria when it was under the rule of Sennacherib (705–681 B.C.). Sennacherib’s response was to devastate the countryside of Judah and lay siege to Jerusalem itself. But unlike Ahaz, Hezekiah trusted in the Lord and was delivered (37:14–35).

Problems within Judah compounded these external dangers. Isaiah railed against the leaders for their hypocrisy (1:10–15), greed (5:8), self-indulgence (5:11), and cynicism (5:19). While the rich prospered, the poor were increasingly oppressed. Prosperity had eaten away at religious observances such that even while the people confessed the Lord as their king with their lips, their hearts were far from Him and their temple sacrifices were a mere sham. God raised up Isaiah to announce their fate (6:11–13). As Isaiah predicted, Israel was exiled in 722 B.C., and Hezekiah barely escaped the Assyrian destruction (36:1–37:37). But his deliverance would be merely temporary, a stay of execution rather than a pardon. The stump would be burned again, though a remnant would survive this catastrophe too (6:13).

Isaiah’s ministry of encouragement in his later years of service focused on the remnant who would survive the exile of Judah to Babylon. In a series of wide-ranging prophecies, Isaiah predicted the fall of pagan Babylon (46:1–47:15) and the ultimate salvation of Israel’s remnant. More than a century before Cyrus the Persian came to power, Isaiah named him as God’s anointed agent to restore the remnant to the land (44:24–45:13). The prophet urged the remnant to flee from Babylon when the opportunity becomes available to them (48:20, 21). He challenged the people to renew their loyalty to the Lord after they finally return to the land (56:1–8) and to avoid again engaging in acts of treachery (57:3–13).

Beyond this future act of salvation Isaiah predicted the coming of a Servant and Savior much greater than Cyrus. This anonymous Servant would fulfill Israel’s original destiny by bringing justice to the nations (42:1–4) and becoming a light to the Gentiles (49:1–7). The Servant would suffer willingly to take away the sins of His people (52:13– 53:12) and thus establish a new covenant between the Lord and the new Israel (42:5–7). Because of these victories, God would reward and vindicate Him (50:4–11). The NT identifies the Servant as Jesus Christ, the true Israel and the incarnate Lord (Matt. 12:15–21).

GENRE AND LITERARY FEATURES

Isaiah’s composition is similar to that of the other writing prophets, with a mixture of oracles, sign-acts, and episodes from the prophet’s life woven together to bring a message of judgment and salvation for God’s people. Like several of the other prophets, Isaiah has a prominent call narrative (ch. 6), which authenticates and validates his ministry. It shares many features with the call of Moses in Exodus 3, demonstrating that Isaiah too is one of the “prophets like Moses” promised in Deut. 18:18.

The first part of the book, chapters 1–35, focuses on God’s judgment on Israel and Judah by Assyria. The second, chapters 40–66, focuses on the remnant’s return from Babylon and their ultimate deliverance in the remote future (see note on 36:1–39:8 as a bridge transitioning Isaiah’s focus from Assyria to Babylon). The second part, like the first, begins with a vision of the heavenly court. Isaiah overhears God sending messengers to announce that the punishment of Israel and Judah has been satisfied and will come to an end (40:1–8). In contrast to the gods of the nations, which are idols of wood and stone that do not see or speak and cannot affect history, the Lord is sovereign even over distant future events. Isaiah’s vision of the coming of God’s kingdom encompasses the exile, the return of the Jews from exile, the mission, ministry, and kingdom of Jesus Christ, the mission and hope of the church, Jesus’ present rule over this world, and the restoration of all things in holiness and righteousness.

Isaiah is a gifted preacher. Through his poetic imagination and rhetorical style he exposes the folly of relying on human structures by contrasting it with the wisdom of trusting in God’s kingdom. He uses satire and sarcasm to reveal the ridiculous nature of trusting in idols made of wood and stone that cannot move, speak, or act. Although the ungodly harden themselves against the Lord (6:10), becoming as blind and deaf as the idols that they worship, Isaiah’s prophetic oracles move the godly to respond with awe and worship of God.

CHARACTERISTICS AND PRIMARY THEMES

Isaiah served God in the role of covenant prosecutor. His message consists of charges, condemnation, and judgments as he declares God’s curse on Israel, Judah, and the nations (1:2–31; 13–23; 56; 57; 65). Isaiah’s autobiographical account of his call to become a messenger from the Lord’s heavenly court is recounted in chapter 6, a vision that makes clear God’s utter holiness and transcendence. This God must demand justice and righteousness from His people.

When Isaiah was summoned to represent the heavenly court in Jerusalem’s earthly court, he discovered to his dismay that God was sending him not to save Israel and Judah but to harden their impenitent hearts (6:9, 10). Isaiah was to present to the people the Lord’s complaint that they were faithless and rebellious (1:2, 3; 31:1–3; 57:3–10). God’s people had become like the nations in their pride, sarcasm, and selfishness. They had lost the vision of God’s kingdom of justice, righteousness, love, and peace, and they had tried to establish their own kingdom, for which they would inevitably face judgment.

The Lord, however, was still committed to establishing a kingdom of justice and righteousness. The promise of a messianic king in the opening chapters focuses primarily on His role in bringing in this new kingdom (9:6–7; 11:1–9). The coming Servant in chapters 40–55 will extend the promised light not only to the remnant of Judah and Israel but to the nations as well (49:6). This kingdom cannot be brought in by human effort, but only by the Lord’s own redemptive acts. Ultimately, the Lord will establish a new heavens and a new earth where His kingdom of justice and righteousness will reign (65:17–25).

The prophet also serves as an advocate for faith in the midst of a lost generation. He calls on the godly to seek the Lord, to hope for God’s kingdom, to experience God’s peace within, and to respond with faith to God’s forthcoming new acts of redemption. The Lord’s covenant ends ultimately with blessings on Israel, not curses (Deut. 30:1–14; Rom. 10:5–21). In the end, a godly remnant will survive the judgment. In the meantime, the faithful must pursue righteousness in their own actions even when they are surrounded by others who ignore the Lord’s commandments.

THEOLOGY OF ISAIAH

From his call vision, Isaiah derived his characteristic understanding of God as majestic, holy, and glorious. Isaiah saw the Lord majestically towering over him, seated on a lofty throne, so that the skirts of His robe filled the temple. The Lord was surrounded by the seraphim, angelic attendants whose name means “burning ones.” Their cries of praise shook the doorposts of the temple, and smoke filled the building.

This God is also holy and not like human beings with their sinful compromises. Isaiah’s favorite title for God is “the Holy One of Israel” (1:4; 5:19, 24; etc.). His ways are not like ours, nor are His thoughts (55:8, 9). For sinful Israel to find themselves in the hands of such a holy God is not good news.

He is also the glorious God, before whom the nations are as a drop in a bucket and their idols even less significant (40:15). He created all things and rules over all (45:5–12). In the end, all nations will come to acknowledge this truth and bow down before the one true God, so that the earth will be as filled with His glory as the divine throne room in heaven (6:3; 40:5; 66:18).

ISAIAH IN THE LARGER STORY OF THE BIBLE

The eighth-century prophets like Isaiah called God’s people to repentance on the basis of the covenant God made with Moses. They declared that the curses listed in that covenant would inevitably come upon the people if they failed to repent. But if the people responded, they would find the Lord waiting with open arms to receive them (1:18). At that point, there seems to have been more hope of a genuine turning back to the Lord than in the sixth-century prophets, by whose time the exile was inevitable. Yet the Lord nonetheless warned Isaiah that the people would not listen to him; they were blind and deaf and would remain so (6:9–13). The royal line would be cut off so that only a stump of Jesse would remain (11:1).

Yet, the Lord would be faithful to fulfill His promises to Abraham and Sarah (51:2). He would bring the remnant back and restore them to Himself in a new covenant (42:5–7). The temple, which would be destroyed along with Jerusalem, would in the last days once again be lifted up as the focal point for the universe (2:2–4).

CHRIST IN ISAIAH

The book of Isaiah is one of the most frequently quoted OT books in the NT. Jesus was born of a virgin in fulfillment of Is. 7:14 (Matt. 1:23), and He declared that Is. 61:1 was fulfilled in His coming (Luke 4:18–21). Jesus is the promised Son of David and the triumphant King who ushers in a new kingdom of peace and justice (9:6, 7; 11:1, 2). His body is the new temple whose exaltation brings the nations to glorify God (John 2:19–21). Jesus is the Servant who is a light to the Gentiles (49:6). Isaiah 52:13–53:12, of course, is well known for its detailed description of the work of the Suffering Servant, the One who offers a perfect atonement for the sins of His people and provides for them the righteousness by which they are declared righteous in the sight of God. Philip preached the gospel to the Ethiopian eunuch from this passage (Acts 8:28–35).

HISTORY OF INTERPRETATION

For most of the church’s history, the book of Isaiah has been treasured as the words of the eighth-century prophet who spoke not only to confront and encourage God’s people in his own day but also to speak clearly ahead of time of the sufferings of Christ and the glories to follow (1 Pet. 1:11). However, for the past two centuries, many higher-critical scholars have disputed the unity of Isaiah, arguing that the book is the result of a complex transmission through many hands. They generally divide the book into three sections, assigning these to Isaiah of Jerusalem (chs. 1–39); to a prophet living at the time of the exile (second, or “Deutero-Isaiah,” chs. 40–55); and to a postexilic prophet (the “Third Isaiah,” chs. 56–66).

One of the main evidences that these higher-critical scholars point to as evidence of at least three authors for the book of Isaiah are differences in language (e.g., different vocabulary) between the three sections of the work. However, while there are some linguistic differences between the three sections, the linguistic unity between them is often downplayed. In fact the use of the same terms throughout the three sections but almost nowhere else in the Hebrew Bible is key counterevidence to the claims of these scholars. Furthermore, any variations in language between the proposed divisions of the book are easily explainable as resulting from differences in subject matter, changed perspectives, or the prophet’s personal growth.

Nevertheless, despite their best attempts, the aforementioned scholars have been unable to completely ignore the similarities among the three sections. Instead of positing a single author, however, many of these critics have concluded that a final (late) editorial hand unified the work. Indeed, there are unifying features of the book of Isaiah that cannot be honestly overlooked. These include the repetition of theological themes (Zion, the coming of God, the Davidic representative, and the outworking of the Lord’s sovereign plan), the names for God (“the Holy One of Israel”; cf. 1:4 and note), and the unified message of judgment and salvation. Based on this reality and many other evidences, conservative scholars defend the traditional understanding that the book is all the work of one prophet, Isaiah. The book was published under his name (1:1), and he is frequently mentioned in it (2:1; 7:3; 13:1; etc.). The NT names Isaiah as the author of passages from all parts of the book (Matt. 3:3; 8:17; 12:17; note esp. the combined references in John 12:37–41).

Another reason why certain higher-critical scholars question Isaiah’s unity of authorship is their assumption that a prophet addresses only his contemporaries. This comes from their belief that only Isaiah’s contemporaries would have found his message relevant, and so Isaiah would have only spoken of things that immediately concerned them. They argue that since chapters 1–39 are addressed to the nation during the Assyrian invasions (c. 740–700 B.C.), chapters 40–55 to the exiles in Babylon (c. 600–539 B.C.), and chapters 56–66 to the community after its return to the land (c. 539–500 B.C.), more than one prophet must have spoken, each making a fresh application of the themes of Isaiah of Jerusalem to his own generation. But this ignores that prophets often ask one generation to participate by faith in a salvation that lies in the distant future. Even though many people were unfaithful during Isaiah’s own day, a core group of faithful disciples (8:16–18) needed the encouragement of knowing that God’s promises to Israel were still in effect and that after the coming darkness of which Isaiah spoke, light would dawn (9:2–7). Furthermore, Moses anticipated the inevitability of Israel’s exile and return (Deut. 30:1–3), as did Solomon (1 Kin. 8:46–51). It is not far-fetched to imagine that, under the Lord’s inspiration, Isaiah also addressed similar future concerns, which had vital immediate ramifications in summoning the people of his own day to repentance and faith in the Lord who governs their future.

Finally, a distinct anti-supernaturalistic bias on the part of many higher-critical scholars explains why many of them divide the book of Isaiah among at least three different authors. Critics often assume that miraculous prophecy, such as naming Cyrus more than a century beforehand and predicting the birth of Jesus from the Virgin Mary, is impossible. This unargued-for presupposition then drives their conclusions that the prophecy of Cyrus must have been written after his appearance and that Isa. 7 has nothing to do with the birth of Jesus. However, Isaiah reproaches Ahaz for precisely this kind of unbelief when the king refuses to recognize the Lord’s ability to demonstrate His power through signs (7:10–13). The Lord gave Hezekiah just such a sign as an assurance of his recovery (38:7, 8). In chapters 40–55, the Lord validates His sovereign rule over the nations precisely by the power of His prophets to speak the future before it happens. Pagan prophets could not show that their past prophecies had been fulfilled, nor could they give reliable prophecies of what was to come (41:21–29). By contrast, Israel’s God fulfilled Isaiah’s former prophecies about Assyria. The prophet also predicts the future, mentioning Cyrus by name. Isaiah delivers these supernatural prophecies (41:21–29; 44:24–45:8) to leave unbelievers without excuse (48:3–5). Isaiah’s remarkable prophecies about Christ’s suffering and death also present a strong case for supernatural prophecy.

OUTLINE OF ISAIAH

I. THE LORD IS THE HOLY ONE OF ISRAEL (CHS. 1–12)

A. Oracles of Judgment and Hope (chs. 1–5)

1. Judah’s sins exposed (ch. 1)

2. Hope (2:1–5)

3. Judah’s guilt (2:6–4:1)

4. Hope (4:2–6)

5. Judah condemned (ch. 5)

B. The Prophetic Call and Revelation of God’s Holiness (ch. 6)

C. Oracles of Judgment and Hope During the War with Israel and Syria (chs. 7–11)

1. Judgment and hope for Judah (7:1–9:7)

2. Judgment and hope for Israel (9:8–11:16)

D. The Hymn of the Redeemed (ch. 12)

II. ORACLES AGAINST THE NATIONS (CHS. 13–23)

A. First Series (chs. 13–20):

1. Babylon and Assyria (13:1–14:27)

2. Philistia (14:28–32)

3. Moab (chs. 15; 16)

4. Damascus and Ethiopia (chs. 17; 18)

5. Egypt (chs. 19; 20)

B. Second Series (chs 21–23):

1. Babylon (21:1–10)

2. Edom (21:11, 12)

3. Arabia (21:13–17)

4. Jerusalem (ch. 22)

5. Tyre (ch. 23)

III. THE LITTLE APOCALYPSE (CHS. 24–27)

A. The Imminence of the Day of the Lord (ch. 24)

B. Joy in Transformation (ch. 25)

C. The Relationship between God and His People (26:1–27:1)

D. Transformation (27:2–13)

IV. JUDGMENT AND SALVATION (CHS. 28–35)

A. Six Woes (chs. 28–33)

1. Woe to Ephraim (ch. 28)

2. Woe to Jerusalem (29:1–14)

3. Woe to those who rely on foreign alliances (29:15–24)

4. Woe to Judah, the Lord’s stubborn children (ch. 30)

5. Woe to those who rely on Egypt (31:1–32:20)

6. Woe to Assyria (ch. 33)

B. The Day of Vengeance and Favor (chs. 34; 35)

V. ISAIAH AND HEZEKIAH (CHS. 36–39)

A. Hezekiah Delivered from Sennacherib (chs. 36; 37)

B. Hezekiah Delivered from Illness (ch. 38)

C. Hezekiah’s Self-Confidence Leads to the Future Exile of Judah (ch. 39)

VI. THE GLORIOUS KINGDOM OF GOD (CHS. 40–48)

A. The Proclamation of God’s Presence and Israel’s Restoration (ch. 40)

B. The Lord’s Sovereign Power Over History (ch. 41)

C. The People, Witnesses to the Lord’s Redemption (42:1–13)

D. The Restoration of Israel (42:14–44:23)

E. The Lord’s Use of Cyrus (44:24–45:25)

F. The Fall of Babylon and Her False Gods (chs. 46; 47)

G. A Call to Escape the Lord’s Judgment on Babylon (ch. 48)

VII. THE MINISTRY OF RESTORATION (CHS. 49–55)

A. The Call and Mission of the Servant (49:1–13)

B. Comfort for Zion (49:14–26)

C. Israel’s Deliverance through the Servant (ch. 50)

D. Encouragement to the Godly (51:1–52:12)

E. The Suffering Servant (52:13–53:12)

F. The Renewal of the Covenant (chs. 54; 55)

VIII. RESPONSIBILITY TOWARD AND CERTAINTY OF THE GLORIOUS KINGDOM (CHS. 56–66)

A. The True People of God (56:1–8)

B. The Wicked Exposed (56:9–57:13)

C. The Division between the True People of God and the Wicked (57:14–21)

D. Call to Repentance Because of God’s Covenant (chs. 58; 59)

E. The Nature of the Glorious Salvation (ch. 60)

F. The Grandeur of the Lord’s Favor and the Glory of Zion (61:1–63:6)

G. The Prayer for the Lord’s Deliverance (63:7–64:12)

H. God’s Salvation and His Final Judgment (chs. 65; 66)

1  The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

THE WICKEDNESS OF JUDAH

[2] Hear, O heavens, and give ear, O earth;

for the LORD has spoken:

“Children [1] have I reared and brought up,

but they have rebelled against me.

[3] The ox knows its owner,

and the donkey its master’s crib,

but Israel does not know,

my people do not understand.”

[4] Ah, sinful nation,

a people laden with iniquity,

offspring of evildoers,

children who deal corruptly!

They have forsaken the LORD,

they have despised the Holy One of Israel,

they are utterly estranged.

[5] Why will you still be struck down?

Why will you continue to rebel?

The whole head is sick,

and the whole heart faint.

[6] From the sole of the foot even to the head,

there is no soundness in it,

but bruises and sores

and raw wounds;

they are not pressed out or bound up

or softened with oil.

7 Your country lies desolate;

your cities are burned with fire;

in your very presence

foreigners devour your land;

it is desolate, as overthrown by foreigners.

[8] And the daughter of Zion is left

like a booth in a vineyard,

like a lodge in a cucumber field,

like a besieged city.

[9] If the LORD of hosts

had not left us a few survivors,

we should have been like Sodom,

and become like Gomorrah.

10 Hear the word of the LORD,

you rulers of Sodom!

Give ear to the teaching [1] of our God,

you people of Gomorrah!

[11] “What to me is the multitude of your sacrifices?

says the LORD;

I have had enough of burnt offerings of rams

and the fat of well-fed beasts;

I do not delight in the blood of bulls,

or of lambs, or of goats.

[12] “When you come to appear before me,

who has required of you

this trampling of my courts?

13 Bring no more vain offerings;

incense is an abomination to me.

New moon and Sabbath and the calling of convocations—

I cannot endure iniquity and solemn assembly.

14 Your new moons and your appointed feasts

my soul hates;

they have become a burden to me;

I am weary of bearing them.

[15] When you spread out your hands,

I will hide my eyes from you;

even though you make many prayers,

I will not listen;

your hands are full of blood.

16 Wash yourselves; make yourselves clean;

remove the evil of your deeds from before my eyes;

cease to do evil,

[17] learn to do good;

seek justice,

correct oppression;

bring justice to the fatherless,

plead the widow’s cause.

[18] “Come now, let us reason [1] together, says the LORD:

though your sins are like scarlet,

they shall be as white as snow;

though they are red like crimson,

they shall become like wool.

[19] If you are willing and obedient,

you shall eat the good of the land;

[20] but if you refuse and rebel,

you shall be eaten by the sword;

for the mouth of the LORD has spoken.”

THE UNFAITHFUL CITY

[21] How the faithful city

has become a whore, [2]

she who was full of justice!

Righteousness lodged in her,

but now murderers.

[22] Your silver has become dross,

your best wine mixed with water.

[23] Your princes are rebels

and companions of thieves.

Everyone loves a bribe

and runs after gifts.

They do not bring justice to the fatherless,

and the widow’s cause does not come to them.

[24] Therefore the Lord declares,

the LORD of hosts,

the Mighty One of Israel:

“Ah, I will get relief from my enemies

and avenge myself on my foes.

25 I will turn my hand against you

and will smelt away your dross as with lye

and remove all your alloy.

[26] And I will restore your judges as at the first,

and your counselors as at the beginning.

Afterward you shall be called the city of righteousness,

the faithful city.”

[27] Zion shall be redeemed by justice,

and those in her who repent, by righteousness.

28 But rebels and sinners shall be broken together,

and those who forsake the LORD shall be consumed.

[29] For they [1] shall be ashamed of the oaks

that you desired;

and you shall blush for the gardens

that you have chosen.

[30] For you shall be like an oak

whose leaf withers,

and like a garden without water.

[31] And the strong shall become tinder,

and his work a spark,

and both of them shall burn together,

with none to quench them.

THE MOUNTAIN OF THE LORD

2  The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.

[2] It shall come to pass in the latter days

that the mountain of the house of the LORD

shall be established as the highest of the mountains,

and shall be lifted up above the hills;

and all the nations shall flow to it,

[3] and many peoples shall come, and say:

“Come, let us go up to the mountain of the LORD,

to the house of the God of Jacob,

that he may teach us his ways

and that we may walk in his paths.”

For out of Zion shall go the law, [1]

and the word of the LORD from Jerusalem.

[4] He shall judge between the nations,

and shall decide disputes for many peoples;

and they shall beat their swords into plowshares,

and their spears into pruning hooks;

nation shall not lift up sword against nation,

neither shall they learn war anymore.

[5] O house of Jacob,

come, let us walk

in the light of the LORD.

THE DAY OF THE LORD

[6] For you have rejected your people,

the house of Jacob,

because they are full of things from the east

and of fortune-tellers like the Philistines,

and they strike hands with the children of foreigners.

[7] Their land is filled with silver and gold,

and there is no end to their treasures;

their land is filled with horses,

and there is no end to their chariots.

[8] Their land is filled with idols;

they bow down to the work of their hands,

to what their own fingers have made.

9 So man is humbled,

and each one is brought low—

do not forgive them!

[10] Enter into the rock

and hide in the dust

from before the terror of the LORD,

and from the splendor of his majesty.

[11] The haughty looks of man shall be brought low,

and the lofty pride of men shall be humbled,

and the LORD alone will be exalted in that day.

12 For the LORD of hosts has a day

against all that is proud and lofty,

against all that is lifted up—and it shall be brought low;

[13] against all the cedars of Lebanon,

lofty and lifted up;

and against all the oaks of Bashan;

14 against all the lofty mountains,

and against all the uplifted hills;

15 against every high tower,

and against every fortified wall;

[16] against all the ships of Tarshish,

and against all the beautiful craft.

[17] And the haughtiness of man shall be humbled,

and the lofty pride of men shall be brought low,

and the LORD alone will be exalted in that day.

18 And the idols shall utterly pass away.

19 And people shall enter the caves of the rocks

and the holes of the ground, [1]

from before the terror of the LORD,

and from the splendor of his majesty,

when he rises to terrify the earth.

[20] In that day mankind will cast away

their idols of silver and their idols of gold,

which they made for themselves to worship,

to the moles and to the bats,

21 to enter the caverns of the rocks

and the clefts of the cliffs,

from before the terror of the LORD,

and from the splendor of his majesty,

when he rises to terrify the earth.

[22] Stop regarding man

in whose nostrils is breath,

for of what account is he?

JUDGMENT ON JUDAH AND JERUSALEM

3  For behold, the Lord GOD of hosts

is taking away from Jerusalem and from Judah

support and supply, [2]

all support of bread,

and all support of water;

[2] the mighty man and the soldier,

the judge and the prophet,

the diviner and the elder,

[3] the captain of fifty

and the man of rank,

the counselor and the skillful magician

and the expert in charms.

[4] And I will make boys their princes,

and infants [1] shall rule over them.

[5] And the people will oppress one another,

every one his fellow

and every one his neighbor;

the youth will be insolent to the elder,

and the despised to the honorable.

[6] For a man will take hold of his brother

in the house of his father, saying:

“You have a cloak;

you shall be our leader,

and this heap of ruins

shall be under your rule”;

7 in that day he will speak out, saying:

“I will not be a healer; [2]

in my house there is neither bread nor cloak;

you shall not make me

leader of the people.”

[8] For Jerusalem has stumbled,

and Judah has fallen,

because their speech and their deeds are against the LORD,

defying his glorious presence. [3]

[9] For the look on their faces bears witness against them;

they proclaim their sin like Sodom;

they do not hide it.

Woe to them!

For they have brought evil on themselves.

[10] Tell the righteous that it shall be well with them,

for they shall eat the fruit of their deeds.

[11] Woe to the wicked! It shall be ill with him,

for what his hands have dealt out shall be done to him.

[12] My people— infants are their oppressors,

and women rule over them.

O my people, your guides mislead you

and they have swallowed up [1] the course of your paths.

13 The LORD has taken his place to contend;

he stands to judge peoples.

[14] The LORD will enter into judgment

with the elders and princes of his people:

“It is you who have devoured [2] the vineyard,

the spoil of the poor is in your houses.

[15] What do you mean by crushing my people,

by grinding the face of the poor?”

declares the Lord GOD of hosts.

[16] The LORD said:

Because the daughters of Zion are haughty

and walk with outstretched necks,

glancing wantonly with their eyes,

mincing along as they go,

tinkling with their feet,

17 therefore the Lord will strike with a scab

the heads of the daughters of Zion,

and the LORD will lay bare their secret parts.

18 In that day the Lord will take away the finery of the anklets, the headbands, and the crescents; 19 the pendants, the bracelets, and the scarves; 20 the headdresses, the armlets, the sashes, the perfume boxes, and the amulets; 21 the signet rings and nose rings; 22 the festal robes, the mantles, the cloaks, and the handbags; 23 the mirrors, the linen garments, the turbans, and the veils.

[24] Instead of perfume there will be rottenness;

and instead of a belt, a rope;

and instead of well-set hair, baldness;

and instead of a rich robe, a skirt of sackcloth;

and branding instead of beauty.

25 Your men shall fall by the sword

and your mighty men in battle.

[26] And her gates shall lament and mourn;

empty, she shall sit on the ground.

4  And seven women shall take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our reproach.”

THE BRANCH OF THE LORD GLORIFIED

[2] In that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and honor of the survivors of Israel. [3] And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, [4] when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. [1] [5] Then the LORD will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. [6] There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.

THE VINEYARD OF THE LORD DESTROYED

5  Let me sing for my beloved

my love song concerning his vineyard:

My beloved had a vineyard

on a very fertile hill.

[2] He dug it and cleared it of stones,

and planted it with choice vines;

he built a watchtower in the midst of it,

and hewed out a wine vat in it;

and he looked for it to yield grapes,

but it yielded wild grapes.

3 And now, O inhabitants of Jerusalem

and men of Judah,

judge between me and my vineyard.

4 What more was there to do for my vineyard,

that I have not done in it?

When I looked for it to yield grapes,

why did it yield wild grapes?

[5] And now I will tell you

what I will do to my vineyard.

I will remove its hedge,

and it shall be devoured; [1]

I will break down its wall,

and it shall be trampled down.

[6] I will make it a waste;

it shall not be pruned or hoed,

and briers and thorns shall grow up;

I will also command the clouds

that they rain no rain upon it.

[7] For the vineyard of the LORD of hosts

is the house of Israel,

and the men of Judah

are his pleasant planting;

and he looked for justice,

but behold, bloodshed; [2]

for righteousness,

but behold, an outcry! [3]

WOE TO THE WICKED

[8] Woe to those who join house to house,

who add field to field,

until there is no more room,

and you are made to dwell alone

in the midst of the land.

[9] The LORD of hosts has sworn in my hearing:

“Surely many houses shall be desolate,

large and beautiful houses, without inhabitant.

[10] For ten acres [4] of vineyard shall yield but one bath,

and a homer of seed shall yield but an ephah.” [5]

[11] Woe to those who rise early in the morning,

that they may run after strong drink,

who tarry late into the evening

as wine inflames them!

12 They have lyre and harp,

tambourine and flute and wine at their feasts,

but they do not regard the deeds of the LORD,

or see the work of his hands.

[13] Therefore my people go into exile

for lack of knowledge; [1]

their honored men go hungry, [2]

and their multitude is parched with thirst.

[14] Therefore Sheol has enlarged its appetite

and opened its mouth beyond measure,

and the nobility of Jerusalem [3] and her multitude will go down,

her revelers and he who exults in her.

15 Man is humbled, and each one is brought low,

and the eyes of the haughty [4] are brought low.

[16] But the LORD of hosts is exalted [5] in justice,

and the Holy God shows himself holy in righteousness.

17 Then shall the lambs graze as in their pasture,

and nomads shall eat among the ruins of the rich.

[18] Woe to those who draw iniquity with cords of falsehood,

who draw sin as with cart ropes,

[19] who say: “Let him be quick,

let him speed his work

that we may see it;

let the counsel of the Holy One of Israel draw near,

and let it come, that we may know it!”

[20] Woe to those who call evil good

and good evil,

who put darkness for light

and light for darkness,

who put bitter for sweet

and sweet for bitter!

[21] Woe to those who are wise in their own eyes,

and shrewd in their own sight!

[22] Woe to those who are heroes at drinking wine,

and valiant men in mixing strong drink,

[23] who acquit the guilty for a bribe,

and deprive the innocent of his right!

[24] Therefore, as the tongue of fire devours the stubble,

and as dry grass sinks down in the flame,

so their root will be as rottenness,

and their blossom go up like dust;

for they have rejected the law of the LORD of hosts,

and have despised the word of the Holy One of Israel.

[25] Therefore the anger of the LORD was kindled against his people,

and he stretched out his hand against them and struck them,

and the mountains quaked;

and their corpses were as refuse

in the midst of the streets.

For all this his anger has not turned away,

and his hand is stretched out still.

[26] He will raise a signal for nations far away,

and whistle for them from the ends of the earth;

and behold, quickly, speedily they come!

27 None is weary, none stumbles,

none slumbers or sleeps,

not a waistband is loose,

not a sandal strap broken;

28 their arrows are sharp,

all their bows bent,

their horses’ hoofs seem like flint,

and their wheels like the whirlwind.

29 Their roaring is like a lion,

like young lions they roar;

they growl and seize their prey;

they carry it off, and none can rescue.

[30] They will growl over it on that day,

like the growling of the sea.

And if one looks to the land,

behold, darkness and distress;

and the light is darkened by its clouds.

ISAIAH’S VISION OF THE LORD

6  In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train [1] of his robe filled the temple. [2] Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. [3] And one called to another and said:

“Holy, holy, holy is the LORD of hosts;

the whole earth is full of his glory!” [1]

4 And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. [5] And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!”

[6] Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. [7] And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

ISAIAH’S COMMISSION FROM THE LORD

[8] And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.” [9] And he said, “Go, and say to this people:

“‘Keep on hearing, [2] but do not understand;

keep on seeing, [3] but do not perceive.’

10 Make the heart of this people dull, [4]

and their ears heavy,

and blind their eyes;

lest they see with their eyes,

and hear with their ears,

and understand with their hearts,

and turn and be healed.”

[11] Then I said, “How long, O Lord?”

And he said:

“Until cities lie waste

without inhabitant,

and houses without people,

and the land is a desolate waste,

12 and the LORD removes people far away,

and the forsaken places are many in the midst of the land.

[13] And though a tenth remain in it,

it will be burned [1] again,

like a terebinth or an oak,

whose stump remains

when it is felled.”

The holy seed [2] is its stump.

ISAIAH SENT TO KING AHAZ

7  In the days of Ahaz the son of Jotham, son of Uzziah, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah the king of Israel came up to Jerusalem to wage war against it, but could not yet mount an attack against it. [2] When the house of David was told, “Syria is in league with [3] Ephraim,” the heart of Ahaz [4] and the heart of his people shook as the trees of the forest shake before the wind.

[3] And the LORD said to Isaiah, “Go out to meet Ahaz, you and Shear-jashub [5] your son, at the end of the conduit of the upper pool on the highway to the Washer’s Field. [4] And say to him, ‘Be careful, be quiet, do not fear, and do not let your heart be faint because of these two smoldering stumps of firebrands, at the fierce anger of Rezin and Syria and the son of Remaliah. 5 Because Syria, with Ephraim and the son of Remaliah, has devised evil against you, saying, 6 “Let us go up against Judah and terrify it, and let us conquer it [6] for ourselves, and set up the son of Tabeel as king in the midst of it,” [7] thus says the Lord GOD:

“‘It shall not stand,

and it shall not come to pass.

[8] For the head of Syria is Damascus,

and the head of Damascus is Rezin.

And within sixty-five years

Ephraim will be shattered from being a people.

[9] And the head of Ephraim is Samaria,

and the head of Samaria is the son of Remaliah.

If you [7] are not firm in faith,

you will not be firm at all.’”

THE SIGN OF IMMANUEL

10 Again the LORD spoke to Ahaz, [11] “Ask a sign of the LORD your [8] God; let it be deep as Sheol or high as heaven.” 12 But Ahaz said, “I will not ask, and I will not put the LORD to the test.” [13] And he [1] said, “Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? [14] Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. [2] [15] He shall eat curds and honey when he knows how to refuse the evil and choose the good. [16] For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted. [17] The LORD will bring upon you and upon your people and upon your father’s house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria.”

[18] In that day the LORD will whistle for the fly that is at the end of the streams of Egypt, and for the bee that is in the land of Assyria. [19] And they will all come and settle in the steep ravines, and in the clefts of the rocks, and on all the thornbushes, and on all the pastures. [3]

[20] In that day the Lord will shave with a razor that is hired beyond the River—with the king of Assyria—the head and the hair of the feet, and it will sweep away the beard also.

21 In that day a man will keep alive a young cow and two sheep, [22] and because of the abundance of milk that they give, he will eat curds, for everyone who is left in the land will eat curds and honey.

[23] In that day every place where there used to be a thousand vines, worth a thousand shekels [4] of silver, will become briers and thorns. 24 With bow and arrows a man will come there, for all the land will be briers and thorns. 25 And as for all the hills that used to be hoed with a hoe, you will not come there for fear of briers and thorns, but they will become a place where cattle are let loose and where sheep tread.

THE COMING ASSYRIAN INVASION

8  Then the LORD said to me, “Take a large tablet and write on it in common characters, [1] ‘Belonging to Maher-shalal-hash-baz.’ [2] [2] And I will get reliable witnesses, Uriah the priest and Zechariah the son of Jeberechiah, to attest for me.”

[3] And I went to the prophetess, and she conceived and bore a son. Then the LORD said to me, “Call his name Maher-shalal-hash-baz; 4 for before the boy knows how to cry ‘My father’ or ‘My mother,’ the wealth of Damascus and the spoil of Samaria will be carried away before the king of Assyria.”

5 The LORD spoke to me again: [6] “Because this people has refused the waters of Shiloah that flow gently, and rejoice over Rezin and the son of Remaliah, [7] therefore, behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks, [8] and it will sweep on into Judah, it will overflow and pass on, reaching even to the neck, and its outspread wings will fill the breadth of your land, O Immanuel.”

[9] Be broken, [3] you peoples, and be shattered; [4]

give ear, all you far countries;

strap on your armor and be shattered;

strap on your armor and be shattered.

[10] Take counsel together, but it will come to nothing;

speak a word, but it will not stand,

for God is with us. [5]

FEAR GOD, WAIT FOR THE LORD

[11] For the LORD spoke thus to me with his strong hand upon me, and warned me not to walk in the way of this people, saying: [12] “Do not call conspiracy all that this people calls conspiracy, and do not fear what they fear, nor be in dread. [13] But the LORD of hosts, him you shall honor as holy. Let him be your fear, and let him be your dread. [14] And he will become a sanctuary and a stone of offense and a rock of stumbling to both houses of Israel, a trap and a snare to the inhabitants of Jerusalem. 15 And many shall stumble on it. They shall fall and be broken; they shall be snared and taken.”

[16] Bind up the testimony; seal the teaching [6] among my disciples. [17] I will wait for the LORD, who is hiding his face from the house of Jacob, and I will hope in him. [18] Behold, I and the children whom the LORD has given me are signs and portents in Israel from the LORD of hosts, who dwells on Mount Zion. [19] And when they say to you, “Inquire of the mediums and the necromancers who chirp and mutter,” should not a people inquire of their God? Should they inquire of the dead on behalf of the living? [20] To the teaching and to the testimony! If they will not speak according to this word, it is because they have no dawn. 21 They will pass through the land, [1] greatly distressed and hungry. And when they are hungry, they will be enraged and will speak contemptuously against [2] their king and their God, and turn their faces upward. [22] And they will look to the earth, but behold, distress and darkness, the gloom of anguish. And they will be thrust into thick darkness.

FOR TO US A CHILD IS BORN

9  [3] But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. [4]

[2] [5] The people who walked in darkness

have seen a great light;

those who dwelt in a land of deep darkness,

on them has light shone.

[3] You have multiplied the nation;

you have increased its joy;

they rejoice before you

as with joy at the harvest,

as they are glad when they divide the spoil.

[4] For the yoke of his burden,

and the staff for his shoulder,

the rod of his oppressor,

you have broken as on the day of Midian.

[5] For every boot of the tramping warrior in battle tumult

and every garment rolled in blood

will be burned as fuel for the fire.

[6] For to us a child is born,

to us a son is given;

and the government shall be upon [6] his shoulder,

and his name shall be called [7]

Wonderful Counselor, Mighty God,

Everlasting Father, Prince of Peace.

[7] Of the increase of his government and of peace

there will be no end,

on the throne of David and over his kingdom,

to establish it and to uphold it

with justice and with righteousness

from this time forth and forevermore.

The zeal of the LORD of hosts will do this.

JUDGMENT ON ARROGANCE AND OPPRESSION

[8] The Lord has sent a word against Jacob,

and it will fall on Israel;

[9] and all the people will know,

Ephraim and the inhabitants of Samaria,

who say in pride and in arrogance of heart:

[10] “The bricks have fallen,

but we will build with dressed stones;

the sycamores have been cut down,

but we will put cedars in their place.”

[11] But the LORD raises the adversaries of Rezin against him,

and stirs up his enemies.

[12] The Syrians on the east and the Philistines on the west

devour Israel with open mouth.

For all this his anger has not turned away,

and his hand is stretched out still.

[13] The people did not turn to him who struck them,

nor inquire of the LORD of hosts.

[14] So the LORD cut off from Israel head and tail,

palm branch and reed in one day—

15 the elder and honored man is the head,

and the prophet who teaches lies is the tail;

16 for those who guide this people have been leading them astray,

and those who are guided by them are swallowed up.

[17] Therefore the Lord does not rejoice over their young men,

and has no compassion on their fatherless and widows;

for everyone is godless and an evildoer,

and every mouth speaks folly. [1]

For all this his anger has not turned away,

and his hand is stretched out still.

18 For wickedness burns like a fire;

it consumes briers and thorns;

it kindles the thickets of the forest,

and they roll upward in a column of smoke.

19 Through the wrath of the LORD of hosts

the land is scorched,

and the people are like fuel for the fire;

no one spares another.

[20] They slice meat on the right, but are still hungry,

and they devour on the left, but are not satisfied;

each devours the flesh of his own arm,

[21] Manasseh devours Ephraim, and Ephraim devours Manasseh;

together they are against Judah.

For all this his anger has not turned away,

and his hand is stretched out still.

10  Woe to those who decree iniquitous decrees,

and the writers who keep writing oppression,

[2] to turn aside the needy from justice

and to rob the poor of my people of their right,

that widows may be their spoil,

and that they may make the fatherless their prey!

[3] What will you do on the day of punishment,

in the ruin that will come from afar?

To whom will you flee for help,

and where will you leave your wealth?

4 Nothing remains but to crouch among the prisoners

or fall among the slain.

For all this his anger has not turned away,

and his hand is stretched out still.

JUDGMENT ON ARROGANT ASSYRIA

[5] Ah, Assyria, the rod of my anger;

the staff in their hands is my fury!

[6] Against a godless nation I send him,

and against the people of my wrath I command him,

to take spoil and seize plunder,

and to tread them down like the mire of the streets.

[7] But he does not so intend,

and his heart does not so think;

but it is in his heart to destroy,

and to cut off nations not a few;

8 for he says:

“Are not my commanders all kings?

[9] Is not Calno like Carchemish?

Is not Hamath like Arpad?

Is not Samaria like Damascus?

[10] As my hand has reached to the kingdoms of the idols,

whose carved images were greater than those of Jerusalem and Samaria,

11 shall I not do to Jerusalem and her idols

as I have done to Samaria and her images?”

[12] When the Lord has finished all his work on Mount Zion and on Jerusalem, he [1] will punish the speech of the arrogant heart of the king of Assyria and the boastful look in his eyes. [13] For he says:

“By the strength of my hand I have done it,

and by my wisdom, for I have understanding;

I remove the boundaries of peoples,

and plunder their treasures;

like a bull I bring down those who sit on thrones.

[14] My hand has found like a nest

the wealth of the peoples;

and as one gathers eggs that have been forsaken,

so I have gathered all the earth;

and there was none that moved a wing

or opened the mouth or chirped.”

[15] Shall the axe boast over him who hews with it,

or the saw magnify itself against him who wields it?

As if a rod should wield him who lifts it,

or as if a staff should lift him who is not wood!

[16] Therefore the Lord GOD of hosts

will send wasting sickness among his stout warriors,

and under his glory a burning will be kindled,

like the burning of fire.

[17] The light of Israel will become a fire,

and his Holy One a flame,

and it will burn and devour

his thorns and briers in one day.

[18] The glory of his forest and of his fruitful land

the LORD will destroy, both soul and body,

and it will be as when a sick man wastes away.

19 The remnant of the trees of his forest will be so few

that a child can write them down.

THE REMNANT OF ISRAEL WILL RETURN

[20] In that day the remnant of Israel and the survivors of the house of Jacob will no more lean on him who struck them, but will lean on the LORD, the Holy One of Israel, in truth. 21 A remnant will return, the remnant of Jacob, to the mighty God. [22] For though your people Israel be as the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness. [23] For the Lord GOD of hosts will make a full end, as decreed, in the midst of all the earth.

[24] Therefore thus says the Lord GOD of hosts: “O my people, who dwell in Zion, be not afraid of the Assyrians when they strike with the rod and lift up their staff against you as the Egyptians did. [25] For in a very little while my fury will come to an end, and my anger will be directed to their destruction. [26] And the LORD of hosts will wield against them a whip, as when he struck Midian at the rock of Oreb. And his staff will be over the sea, and he will lift it as he did in Egypt. [27] And in that day his burden will depart from your shoulder, and his yoke from your neck; and the yoke will be broken because of the fat.” [1]

[28] He has come to Aiath;

he has passed through Migron;

at Michmash he stores his baggage;

29 they have crossed over the pass;

at Geba they lodge for the night;

Ramah trembles;

Gibeah of Saul has fled.

30 Cry aloud, O daughter of Gallim!

Give attention, O Laishah!

O poor Anathoth!

31 Madmenah is in flight;

the inhabitants of Gebim flee for safety.

32 This very day he will halt at Nob;

he will shake his fist

at the mount of the daughter of Zion,

the hill of Jerusalem.

[33] Behold, the Lord GOD of hosts

will lop the boughs with terrifying power;

the great in height will be hewn down,

and the lofty will be brought low.

[34] He will cut down the thickets of the forest with an axe,

and Lebanon will fall by the Majestic One.

THE RIGHTEOUS REIGN OF THE BRANCH

11  There shall come forth a shoot from the stump of Jesse,

and a branch from his roots shall bear fruit.

[2] And the Spirit of the LORD shall rest upon him,

the Spirit of wisdom and understanding,

the Spirit of counsel and might,

the Spirit of knowledge and the fear of the LORD.

[3] And his delight shall be in the fear of the LORD.

He shall not judge by what his eyes see,

or decide disputes by what his ears hear,

[4] but with righteousness he shall judge the poor,

and decide with equity for the meek of the earth;

and he shall strike the earth with the rod of his mouth,

and with the breath of his lips he shall kill the wicked.

[5] Righteousness shall be the belt of his waist,

and faithfulness the belt of his loins.

[6] The wolf shall dwell with the lamb,

and the leopard shall lie down with the young goat,

and the calf and the lion and the fattened calf together;

and a little child shall lead them.

7 The cow and the bear shall graze;

their young shall lie down together;

and the lion shall eat straw like the ox.

8 The nursing child shall play over the hole of the cobra,

and the weaned child shall put his hand on the adder’s den.

[9] They shall not hurt or destroy

in all my holy mountain;

for the earth shall be full of the knowledge of the LORD

as the waters cover the sea.

[10] In that day the root of Jesse, who shall stand as a signal for the peoples—of him shall the nations inquire, and his resting place shall be glorious.

[11] In that day the Lord will extend his hand yet a second time to recover the remnant that remains of his people, from Assyria, from Egypt, from Pathros, from Cush, [1] from Elam, from Shinar, from Hamath, and from the coastlands of the sea.

[12] He will raise a signal for the nations

and will assemble the banished of Israel,

and gather the dispersed of Judah

from the four corners of the earth.

[13] The jealousy of Ephraim shall depart,

and those who harass Judah shall be cut off;

Ephraim shall not be jealous of Judah,

and Judah shall not harass Ephraim.

[14] But they shall swoop down on the shoulder of the Philistines in the west,

and together they shall plunder the people of the east.

They shall put out their hand against Edom and Moab,

and the Ammonites shall obey them.

[15] And the LORD will utterly destroy [2]

the tongue of the Sea of Egypt,

and will wave his hand over the River

with his scorching breath, [3]

and strike it into seven channels,

and he will lead people across in sandals.

[16] And there will be a highway from Assyria

for the remnant that remains of his people,

as there was for Israel

when they came up from the land of Egypt.

THE LORD IS MY STRENGTH AND MY SONG

12  You [1] will say in that day:

“I will give thanks to you, O LORD,

for though you were angry with me,

your anger turned away,

that you might comfort me.

[2] “Behold, God is my salvation;

I will trust, and will not be afraid;

for the LORD GOD [2] is my strength and my song,

and he has become my salvation.”

[3] With joy you [3] will draw water from the wells of salvation. [4] And you will say in that day:

“Give thanks to the LORD,

call upon his name,

make known his deeds among the peoples,

proclaim that his name is exalted.

[5] “Sing praises to the LORD, for he has done gloriously;

let this be made known [4] in all the earth.

6 Shout, and sing for joy, O inhabitant of Zion,

for great in your [5] midst is the Holy One of Israel.”

THE JUDGMENT OF BABYLON

13  The oracle concerning Babylon which Isaiah the son of Amoz saw.

[2] On a bare hill raise a signal;

cry aloud to them;

wave the hand for them to enter

the gates of the nobles.

[3] I myself have commanded my consecrated ones,

and have summoned my mighty men to execute my anger,

my proudly exulting ones. [6]

[4] The sound of a tumult is on the mountains

as of a great multitude!

The sound of an uproar of kingdoms,

of nations gathering together!

The LORD of hosts is mustering

a host for battle.

[5] They come from a distant land,

from the end of the heavens,

the LORD and the weapons of his indignation,

to destroy the whole land. [1]

[6] Wail, for the day of the LORD is near;

as destruction from the Almighty [2] it will come!

[7] Therefore all hands will be feeble,

and every human heart will melt.

[8] They will be dismayed:

pangs and agony will seize them;

they will be in anguish like a woman in labor.

They will look aghast at one another;

their faces will be aflame.

9 Behold, the day of the LORD comes,

cruel, with wrath and fierce anger,

to make the land a desolation

and to destroy its sinners from it.

[10] For the stars of the heavens and their constellations

will not give their light;

the sun will be dark at its rising,

and the moon will not shed its light.

[11] I will punish the world for its evil,

and the wicked for their iniquity;

I will put an end to the pomp of the arrogant,

and lay low the pompous pride of the ruthless.

[12] I will make people more rare than fine gold,

and mankind than the gold of Ophir.

[13] Therefore I will make the heavens tremble,

and the earth will be shaken out of its place,

at the wrath of the LORD of hosts

in the day of his fierce anger.

[14] And like a hunted gazelle,

or like sheep with none to gather them,

each will turn to his own people,

and each will flee to his own land.

[15] Whoever is found will be thrust through,

and whoever is caught will fall by the sword.

[16] Their infants will be dashed in pieces

before their eyes;

their houses will be plundered

and their wives ravished.

[17] Behold, I am stirring up the Medes against them,

who have no regard for silver

and do not delight in gold.

18 Their bows will slaughter [1] the young men;

they will have no mercy on the fruit of the womb;

their eyes will not pity children.

[19] And Babylon, the glory of kingdoms,

the splendor and pomp of the Chaldeans,

will be like Sodom and Gomorrah

when God overthrew them.

[20] It will never be inhabited

or lived in for all generations;

no Arab will pitch his tent there;

no shepherds will make their flocks lie down there.

[21] But wild animals will lie down there,

and their houses will be full of howling creatures;

there ostriches [2] will dwell,

and there wild goats will dance.

[22] Hyenas [3] will cry in its towers,

and jackals in the pleasant palaces;

its time is close at hand

and its days will not be prolonged.

THE RESTORATION OF JACOB

14  For the LORD will have compassion on Jacob and will again choose Israel, and will set them in their own land, and sojourners will join them and will attach themselves to the house of Jacob. [2] And the peoples will take them and bring them to their place, and the house of Israel will possess them in the LORD’s land as male and female slaves. [4] They will take captive those who were their captors, and rule over those who oppressed them.

ISRAEL’S REMNANT TAUNTS BABYLON

[3] When the LORD has given you rest from your pain and turmoil and the hard service with which you were made to serve, [4] you will take up this taunt against the king of Babylon:

“How the oppressor has ceased,

the insolent fury [1] ceased!

[5] The LORD has broken the staff of the wicked,

the scepter of rulers,

6 that struck the peoples in wrath

with unceasing blows,

that ruled the nations in anger

with unrelenting persecution.

[7] The whole earth is at rest and quiet;

they break forth into singing.

[8] The cypresses rejoice at you,

the cedars of Lebanon, saying,

‘Since you were laid low,

no woodcutter comes up against us.’

[9] Sheol beneath is stirred up

to meet you when you come;

it rouses the shades to greet you,

all who were leaders of the earth;

it raises from their thrones

all who were kings of the nations.

10 All of them will answer

and say to you:

‘You too have become as weak as we!

You have become like us!’

11 Your pomp is brought down to Sheol,

the sound of your harps;

maggots are laid as a bed beneath you,

and worms are your covers.

[12] “How you are fallen from heaven,

O Day Star, son of Dawn!

How you are cut down to the ground,

you who laid the nations low!

[13] You said in your heart,

‘I will ascend to heaven;

above the stars of God

I will set my throne on high;

I will sit on the mount of assembly

in the far reaches of the north; [1]

[14] I will ascend above the heights of the clouds;

I will make myself like the Most High.’

[15] But you are brought down to Sheol,

to the far reaches of the pit.

[16] Those who see you will stare at you

and ponder over you:

‘Is this the man who made the earth tremble,

who shook kingdoms,

[17] who made the world like a desert

and overthrew its cities,

who did not let his prisoners go home?’

[18] All the kings of the nations lie in glory,

each in his own tomb; [2]

19 but you are cast out, away from your grave,

like a loathed branch,

clothed with the slain, those pierced by the sword,

who go down to the stones of the pit,

like a dead body trampled underfoot.

20 You will not be joined with them in burial,

because you have destroyed your land,

you have slain your people.

“May the offspring of evildoers

nevermore be named!

21 Prepare slaughter for his sons

because of the guilt of their fathers,

lest they rise and possess the earth,

and fill the face of the world with cities.”

[22] “I will rise up against them,” declares the LORD of hosts, “and will cut off from Babylon name and remnant, descendants and posterity,” declares the LORD. [23] “And I will make it a possession of the hedgehog, [3] and pools of water, and I will sweep it with the broom of destruction,” declares the LORD of hosts.

AN ORACLE CONCERNING ASSYRIA

24 The LORD of hosts has sworn:

“As I have planned,

so shall it be,

and as I have purposed,

so shall it stand,

[25] that I will break the Assyrian in my land,

and on my mountains trample him underfoot;

and his yoke shall depart from them,

and his burden from their shoulder.”

[26] This is the purpose that is purposed

concerning the whole earth,

and this is the hand that is stretched out

over all the nations.

[27] For the LORD of hosts has purposed,

and who will annul it?

His hand is stretched out,

and who will turn it back?

AN ORACLE CONCERNING PHILISTIA

[28] In the year that King Ahaz died came this oracle:

[29] Rejoice not, O Philistia, all of you,

that the rod that struck you is broken,

for from the serpent’s root will come forth an adder,

and its fruit will be a flying fiery serpent.

[30] And the firstborn of the poor will graze,

and the needy lie down in safety;

but I will kill your root with famine,

and your remnant it will slay.

[31] Wail, O gate; cry out, O city;

melt in fear, O Philistia, all of you!

For smoke comes out of the north,

and there is no straggler in his ranks.

[32] What will one answer the messengers of the nation?

“The LORD has founded Zion,

and in her the afflicted of his people find refuge.”

AN ORACLE CONCERNING MOAB

15  An oracle concerning Moab.

Because Ar of Moab is laid waste in a night,

Moab is undone;

because Kir of Moab is laid waste in a night,

Moab is undone.

[2] He has gone up to the temple, [1] and to Dibon,

to the high places [2] to weep;

over Nebo and over Medeba

Moab wails.

On every head is baldness;

every beard is shorn;

[3] in the streets they wear sackcloth;

on the housetops and in the squares

everyone wails and melts in tears.

[4] Heshbon and Elealeh cry out;

their voice is heard as far as Jahaz;

therefore the armed men of Moab cry aloud;

his soul trembles.

[5] My heart cries out for Moab;

her fugitives flee to Zoar,

to Eglath-shelishiyah.

For at the ascent of Luhith

they go up weeping;

on the road to Horonaim

they raise a cry of destruction;

[6] the waters of Nimrim

are a desolation;

the grass is withered, the vegetation fails,

the greenery is no more.

[7] Therefore the abundance they have gained

and what they have laid up

they carry away

over the Brook of the Willows.

8 For a cry has gone

around the land of Moab;

her wailing reaches to Eglaim;

her wailing reaches to Beer-elim.

[9] For the waters of Dibon [3] are full of blood;

for I will bring upon Dibon even more,

a lion for those of Moab who escape,

for the remnant of the land.

16  Send the lamb to the ruler of the land,

from Sela, by way of the desert,

to the mount of the daughter of Zion.

[2] Like fleeing birds,

like a scattered nest,

so are the daughters of Moab

at the fords of the Arnon.

[3] “Give counsel;

grant justice;

make your shade like night

at the height of noon;

shelter the outcasts;

do not reveal the fugitive;

[4] let the outcasts of Moab

sojourn among you;

be a shelter to them [1]

from the destroyer.

When the oppressor is no more,

and destruction has ceased,

and he who tramples underfoot has vanished from the land,

[5] then a throne will be established in steadfast love,

and on it will sit in faithfulness

in the tent of David

one who judges and seeks justice

and is swift to do righteousness.”

6 We have heard of the pride of Moab—

how proud he is!—

of his arrogance, his pride, and his insolence;

in his idle boasting he is not right.

[7] Therefore let Moab wail for Moab,

let everyone wail.

Mourn, utterly stricken,

for the raisin cakes of Kir-hareseth.

[8] For the fields of Heshbon languish,

and the vine of Sibmah;

the lords of the nations

have struck down its branches,

which reached to Jazer

and strayed to the desert;

its shoots spread abroad

and passed over the sea.

[9] Therefore I weep with the weeping of Jazer

for the vine of Sibmah;

I drench you with my tears,

O Heshbon and Elealeh;

for over your summer fruit and your harvest

the shout has ceased.

[10] And joy and gladness are taken away from the fruitful field,

and in the vineyards no songs are sung,

no cheers are raised;

no treader treads out wine in the presses;

I have put an end to the shouting.

[11] Therefore my inner parts moan like a lyre for Moab,

and my inmost self for Kir-hareseth.

[12] And when Moab presents himself, when he wearies himself on the high place, when he comes to his sanctuary to pray, he will not prevail.

[13] This is the word that the LORD spoke concerning Moab in the past. [14] But now the LORD has spoken, saying, “In three years, like the years of a hired worker, the glory of Moab will be brought into contempt, in spite of all his great multitude, and those who remain will be very few and feeble.”

AN ORACLE CONCERNING DAMASCUS

17  An oracle concerning Damascus.

Behold, Damascus will cease to be a city

and will become a heap of ruins.

[2] The cities of Aroer are deserted;

they will be for flocks,

which will lie down, and none will make them afraid.

[3] The fortress will disappear from Ephraim,

and the kingdom from Damascus;

and the remnant of Syria will be

like the glory of the children of Israel,

declares the LORD of hosts.

4 And in that day the glory of Jacob will be brought low,

and the fat of his flesh will grow lean.

[5] And it shall be as when the reaper gathers standing grain

and his arm harvests the ears,

and as when one gleans the ears of grain

in the Valley of Rephaim.

[6] Gleanings will be left in it,

as when an olive tree is beaten—

two or three berries

in the top of the highest bough,

four or five

on the branches of a fruit tree,

declares the LORD God of Israel.

[7] In that day man will look to his Maker, and his eyes will look on the Holy One of Israel. [8] He will not look to the altars, the work of his hands, and he will not look on what his own fingers have made, either the Asherim or the altars of incense.

9 In that day their strong cities will be like the deserted places of the wooded heights and the hilltops, which they deserted because of the children of Israel, and there will be desolation.

[10] For you have forgotten the God of your salvation

and have not remembered the Rock of your refuge;

therefore, though you plant pleasant plants

and sow the vine-branch of a stranger,

[11] though you make them grow [1] on the day that you plant them,

and make them blossom in the morning that you sow,

yet the harvest will flee away [2]

in a day of grief and incurable pain.

[12] Ah, the thunder of many peoples;

they thunder like the thundering of the sea!

Ah, the roar of nations;

they roar like the roaring of mighty waters!

[13] The nations roar like the roaring of many waters,

but he will rebuke them, and they will flee far away,

chased like chaff on the mountains before the wind

and whirling dust before the storm.

[14] At evening time, behold, terror!

Before morning, they are no more!

This is the portion of those who loot us,

and the lot of those who plunder us.

AN ORACLE CONCERNING CUSH

18  Ah, land of whirring wings

that is beyond the rivers of Cush, [1]

[2] which sends ambassadors by the sea,

in vessels of papyrus on the waters!

Go, you swift messengers,

to a nation tall and smooth,

to a people feared near and far,

a nation mighty and conquering,

whose land the rivers divide.

[3] All you inhabitants of the world,

you who dwell on the earth,

when a signal is raised on the mountains, look!

When a trumpet is blown, hear!

[4] For thus the LORD said to me:

“I will quietly look from my dwelling

like clear heat in sunshine,

like a cloud of dew in the heat of harvest.”

[5] For before the harvest, when the blossom is over,

and the flower becomes a ripening grape,

he cuts off the shoots with pruning hooks,

and the spreading branches he lops off and clears away.

[6] They shall all of them be left

to the birds of prey of the mountains

and to the beasts of the earth.

And the birds of prey will summer on them,

and all the beasts of the earth will winter on them.

[7] At that time tribute will be brought to the LORD of hosts

from a people tall and smooth,

from a people feared near and far,

a nation mighty and conquering,

whose land the rivers divide,

to Mount Zion, the place of the name of the LORD of hosts.

AN ORACLE CONCERNING EGYPT

19  An oracle concerning Egypt.

Behold, the LORD is riding on a swift cloud

and comes to Egypt;

and the idols of Egypt will tremble at his presence,

and the heart of the Egyptians will melt within them.

[2] And I will stir up Egyptians against Egyptians,

and they will fight, each against another

and each against his neighbor,

city against city, kingdom against kingdom;

[3] and the spirit of the Egyptians within them will be emptied out,

and I will confound [1] their counsel;

and they will inquire of the idols and the sorcerers,

and the mediums and the necromancers;

[4] and I will give over the Egyptians

into the hand of a hard master,

and a fierce king will rule over them,

declares the Lord GOD of hosts.

[5] And the waters of the sea will be dried up,

and the river will be dry and parched,

[6] and its canals will become foul,

and the branches of Egypt’s Nile will diminish and dry up,

reeds and rushes will rot away.

[7] There will be bare places by the Nile,

on the brink of the Nile,

and all that is sown by the Nile will be parched,

will be driven away, and will be no more.

8 The fishermen will mourn and lament,

all who cast a hook in the Nile;

and they will languish

who spread nets on the water.

[9] The workers in combed flax will be in despair,

and the weavers of white cotton.

[10] Those who are the pillars of the land will be crushed,

and all who work for pay will be grieved.

[11] The princes of Zoan are utterly foolish;

the wisest counselors of Pharaoh give stupid counsel.

How can you say to Pharaoh,

“I am a son of the wise,

a son of ancient kings”?

[12] Where then are your wise men?

Let them tell you

that they might know what the LORD of hosts has purposed against Egypt.

[13] The princes of Zoan have become fools,

and the princes of Memphis are deluded;

those who are the cornerstones of her tribes

have made Egypt stagger.

[14] The LORD has mingled within her a spirit of confusion,

and they will make Egypt stagger in all its deeds,

as a drunken man staggers in his vomit.

[15] And there will be nothing for Egypt

that head or tail, palm branch or reed, may do.

EGYPT, ASSYRIA, ISRAEL BLESSED

[16] In that day the Egyptians will be like women, and tremble with fear before the hand that the LORD of hosts shakes over them. [17] And the land of Judah will become a terror to the Egyptians. Everyone to whom it is mentioned will fear because of the purpose that the LORD of hosts has purposed against them.

[18] In that day there will be five cities in the land of Egypt that speak the language of Canaan and swear allegiance to the LORD of hosts. One of these will be called the City of Destruction. [1]

19 In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border. [20] It will be a sign and a witness to the LORD of hosts in the land of Egypt. When they cry to the LORD because of oppressors, he will send them a savior and defender, and deliver them. 21 And the LORD will make himself known to the Egyptians, and the Egyptians will know the LORD in that day and worship with sacrifice and offering, and they will make vows to the LORD and perform them. [22] And the LORD will strike Egypt, striking and healing, and they will return to the LORD, and he will listen to their pleas for mercy and heal them.

[23] In that day there will be a highway from Egypt to Assyria, and Assyria will come into Egypt, and Egypt into Assyria, and the Egyptians will worship with the Assyrians.

[24] In that day Israel will be the third with Egypt and Assyria, a blessing in the midst of the earth, [25] whom the LORD of hosts has blessed, saying, “Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance.”

A SIGN AGAINST EGYPT AND CUSH

20  In the year that the commander in chief, who was sent by Sargon the king of Assyria, came to Ashdod and fought against it and captured it— [2] at that time the LORD spoke by Isaiah the son of Amoz, saying, “Go, and loose the sackcloth from your waist and take off your sandals from your feet,” and he did so, walking naked and barefoot.

[3] Then the LORD said, “As my servant Isaiah has walked naked and barefoot for three years as a sign and a portent against Egypt and Cush, [1] [4] so shall the king of Assyria lead away the Egyptian captives and the Cushite exiles, both the young and the old, naked and barefoot, with buttocks uncovered, the nakedness of Egypt. 5 Then they shall be dismayed and ashamed because of Cush their hope and of Egypt their boast. [6] And the inhabitants of this coastland will say in that day, ‘Behold, this is what has happened to those in whom we hoped and to whom we fled for help to be delivered from the king of Assyria! And we, how shall we escape?’”

FALLEN, FALLEN IS BABYLON

21  The oracle concerning the wilderness of the sea.

As whirlwinds in the Negeb sweep on,

it comes from the wilderness,

from a terrible land.

[2] A stern vision is told to me;

the traitor betrays,

and the destroyer destroys.

Go up, O Elam;

lay siege, O Media;

all the sighing she has caused

I bring to an end.

[3] Therefore my loins are filled with anguish;

pangs have seized me,

like the pangs of a woman in labor;

I am bowed down so that I cannot hear;

I am dismayed so that I cannot see.

[4] My heart staggers; horror has appalled me;

the twilight I longed for

has been turned for me into trembling.

[5] They prepare the table,

they spread the rugs, [1]

they eat, they drink.

Arise, O princes;

oil the shield!

[6] For thus the Lord said to me:

“Go, set a watchman;

let him announce what he sees.

[7] When he sees riders, horsemen in pairs,

riders on donkeys, riders on camels,

let him listen diligently,

very diligently.”

8 Then he who saw cried out: [2]

“Upon a watchtower I stand, O Lord,

continually by day,

and at my post I am stationed

whole nights.

[9] And behold, here come riders,

horsemen in pairs!”

And he answered,

“Fallen, fallen is Babylon;

and all the carved images of her gods

he has shattered to the ground.”

[10] O my threshed and winnowed one,

what I have heard from the LORD of hosts,

the God of Israel, I announce to you.

[11] The oracle concerning Dumah.

One is calling to me from Seir,

“Watchman, what time of the night?

Watchman, what time of the night?”

[12] The watchman says:

“Morning comes, and also the night.

If you will inquire, inquire;

come back again.”

[13] The oracle concerning Arabia.

In the thickets in Arabia you will lodge,

O caravans of Dedanites.

[14] To the thirsty bring water;

meet the fugitive with bread,

O inhabitants of the land of Tema.

15 For they have fled from the swords,

from the drawn sword,

from the bent bow,

and from the press of battle.

[16] For thus the Lord said to me, “Within a year, according to the years of a hired worker, all the glory of Kedar will come to an end. 17 And the remainder of the archers of the mighty men of the sons of Kedar will be few, for the LORD, the God of Israel, has spoken.”

AN ORACLE CONCERNING JERUSALEM

22  The oracle concerning the valley of vision.

What do you mean that you have gone up,

all of you, to the housetops,

[2] you who are full of shoutings,

tumultuous city, exultant town?

Your slain are not slain with the sword

or dead in battle.

[3] All your leaders have fled together;

without the bow they were captured.

All of you who were found were captured,

though they had fled far away.

[4] Therefore I said:

“Look away from me;

let me weep bitter tears;

do not labor to comfort me

concerning the destruction of the daughter of my people.”

[5] For the Lord GOD of hosts has a day

of tumult and trampling and confusion

in the valley of vision,

a battering down of walls

and a shouting to the mountains.

[6] And Elam bore the quiver

with chariots and horsemen,

and Kir uncovered the shield.

7 Your choicest valleys were full of chariots,

and the horsemen took their stand at the gates.

[8] He has taken away the covering of Judah.

In that day you looked to the weapons of the House of the Forest, [9] and you saw that the breaches of the city of David were many. You collected the waters of the lower pool, 10 and you counted the houses of Jerusalem, and you broke down the houses to fortify the wall. [11] You made a reservoir between the two walls for the water of the old pool. But you did not look to him who did it, or see him who planned it long ago.

[12] In that day the Lord GOD of hosts

called for weeping and mourning,

for baldness and wearing sackcloth;

[13] and behold, joy and gladness,

killing oxen and slaughtering sheep,

eating flesh and drinking wine.

“Let us eat and drink,

for tomorrow we die.”

[14] The LORD of hosts has revealed himself in my ears:

“Surely this iniquity will not be atoned for you until you die,”

says the Lord GOD of hosts.

15 Thus says the Lord GOD of hosts, “Come, go to this steward, to Shebna, who is over the household, and say to him: [16] What have you to do here, and whom have you here, that you have cut out here a tomb for yourself, you who cut out a tomb on the height and carve a dwelling for yourself in the rock? [17] Behold, the LORD will hurl you away violently, O you strong man. He will seize firm hold on you [18] and whirl you around and around, and throw you like a ball into a wide land. There you shall die, and there shall be your glorious chariots, you shame of your master’s house. [19] I will thrust you from your office, and you will be pulled down from your station. [20] In that day I will call my servant Eliakim the son of Hilkiah, [21] and I will clothe him with your robe, and will bind your sash on him, and will commit your authority to his hand. And he shall be a father to the inhabitants of Jerusalem and to the house of Judah. [22] And I will place on his shoulder the key of the house of David. He shall open, and none shall shut; and he shall shut, and none shall open. [23] And I will fasten him like a peg in a secure place, and he will become a throne of honor to his father’s house. [24] And they will hang on him the whole honor of his father’s house, the offspring and issue, every small vessel, from the cups to all the flagons. [25] In that day, declares the LORD of hosts, the peg that was fastened in a secure place will give way, and it will be cut down and fall, and the load that was on it will be cut off, for the LORD has spoken.”

AN ORACLE CONCERNING TYRE AND SIDON

23  The oracle concerning Tyre.

Wail, O ships of Tarshish,

for Tyre is laid waste, without house or harbor!

From the land of Cyprus [1]

it is revealed to them.

[2] Be still, O inhabitants of the coast;

the merchants of Sidon, who cross the sea, have filled you.

[3] And on many waters

your revenue was the grain of Shihor,

the harvest of the Nile;

you were the merchant of the nations.

[4] Be ashamed, O Sidon, for the sea has spoken,

the stronghold of the sea, saying:

“I have neither labored nor given birth,

I have neither reared young men

nor brought up young women.”

5 When the report comes to Egypt,

they will be in anguish [1] over the report about Tyre.

[6] Cross over to Tarshish;

wail, O inhabitants of the coast!

[7] Is this your exultant city

whose origin is from days of old,

whose feet carried her

to settle far away?

[8] Who has purposed this

against Tyre, the bestower of crowns,

whose merchants were princes,

whose traders were the honored of the earth?

[9] The LORD of hosts has purposed it,

to defile the pompous pride of all glory, [2]

to dishonor all the honored of the earth.

[10] Cross over your land like the Nile,

O daughter of Tarshish;

there is no restraint anymore.

[11] He has stretched out his hand over the sea;

he has shaken the kingdoms;

the LORD has given command concerning Canaan

to destroy its strongholds.

[12] And he said:

“You will no more exult,

O oppressed virgin daughter of Sidon;

arise, cross over to Cyprus,

even there you will have no rest.”

[13] Behold the land of the Chaldeans! This is the people that was not; [3] Assyria destined it for wild beasts. They erected their siege towers, they stripped her palaces bare, they made her a ruin.

14 Wail, O ships of Tarshish,

for your stronghold is laid waste.

[15] In that day Tyre will be forgotten for seventy years, like the days [4] of one king. At the end of seventy years, it will happen to Tyre as in the song of the prostitute:

16 “Take a harp;

go about the city,

O forgotten prostitute!

Make sweet melody;

sing many songs,

that you may be remembered.”

[17] At the end of seventy years, the LORD will visit Tyre, and she will return to her wages and will prostitute herself with all the kingdoms of the world on the face of the earth. [18] Her merchandise and her wages will be holy to the LORD. It will not be stored or hoarded, but her merchandise will supply abundant food and fine clothing for those who dwell before the LORD.

JUDGMENT ON THE WHOLE EARTH

24  Behold, the LORD will empty the earth [1] and make it desolate,

and he will twist its surface and scatter its inhabitants.

[2] And it shall be, as with the people, so with the priest;

as with the slave, so with his master;

as with the maid, so with her mistress;

as with the buyer, so with the seller;

as with the lender, so with the borrower;

as with the creditor, so with the debtor.

[3] The earth shall be utterly empty and utterly plundered;

for the LORD has spoken this word.

[4] The earth mourns and withers;

the world languishes and withers;

the highest people of the earth languish.

[5] The earth lies defiled

under its inhabitants;

for they have transgressed the laws,

violated the statutes,

broken the everlasting covenant.

[6] Therefore a curse devours the earth,

and its inhabitants suffer for their guilt;

therefore the inhabitants of the earth are scorched,

and few men are left.

[7] The wine mourns,

the vine languishes,

all the merry-hearted sigh.

8 The mirth of the tambourines is stilled,

the noise of the jubilant has ceased,

the mirth of the lyre is stilled.

9 No more do they drink wine with singing;

strong drink is bitter to those who drink it.

[10] The wasted city is broken down;

every house is shut up so that none can enter.

[11] There is an outcry in the streets for lack of wine;

all joy has grown dark;

the gladness of the earth is banished.

12 Desolation is left in the city;

the gates are battered into ruins.

[13] For thus it shall be in the midst of the earth

among the nations,

as when an olive tree is beaten,

as at the gleaning when the grape harvest is done.

[14] They lift up their voices, they sing for joy;

over the majesty of the LORD they shout from the west. [1]

[15] Therefore in the east [2] give glory to the LORD;

in the coastlands of the sea, give glory to the name of the LORD, the God of Israel.

[16] From the ends of the earth we hear songs of praise,

of glory to the Righteous One.

But I say, “I waste away,

I waste away. Woe is me!

For the traitors have betrayed,

with betrayal the traitors have betrayed.”

17 Terror and the pit and the snare [3]

are upon you, O inhabitant of the earth!

[18] He who flees at the sound of the terror

shall fall into the pit,

and he who climbs out of the pit

shall be caught in the snare.

For the windows of heaven are opened,

and the foundations of the earth tremble.

19 The earth is utterly broken,

the earth is split apart,

the earth is violently shaken.

[20] The earth staggers like a drunken man;

it sways like a hut;

its transgression lies heavy upon it,

and it falls, and will not rise again.

[21] On that day the LORD will punish

the host of heaven, in heaven,

and the kings of the earth, on the earth.

22 They will be gathered together

as prisoners in a pit;

they will be shut up in a prison,

and after many days they will be punished.

[23] Then the moon will be confounded

and the sun ashamed,

for the LORD of hosts reigns

on Mount Zion and in Jerusalem,

and his glory will be before his elders.

GOD WILL SWALLOW UP DEATH FOREVER

25  O LORD, you are my God;

I will exalt you; I will praise your name,

for you have done wonderful things,

plans formed of old, faithful and sure.

[2] For you have made the city a heap,

the fortified city a ruin;

the foreigners’ palace is a city no more;

it will never be rebuilt.

[3] Therefore strong peoples will glorify you;

cities of ruthless nations will fear you.

[4] For you have been a stronghold to the poor,

a stronghold to the needy in his distress,

a shelter from the storm and a shade from the heat;

for the breath of the ruthless is like a storm against a wall,

[5] like heat in a dry place.

You subdue the noise of the foreigners;

as heat by the shade of a cloud,

so the song of the ruthless is put down.

[6] On this mountain the LORD of hosts will make for all peoples

a feast of rich food, a feast of well-aged wine,

of rich food full of marrow, of aged wine well refined.

[7] And he will swallow up on this mountain

the covering that is cast over all peoples,

the veil that is spread over all nations.

[8] He will swallow up death forever;

and the Lord GOD will wipe away tears from all faces,

and the reproach of his people he will take away from all the earth,

for the LORD has spoken.

[9] It will be said on that day,

“Behold, this is our God; we have waited for him, that he might save us.

This is the LORD; we have waited for him;

let us be glad and rejoice in his salvation.”

[10] For the hand of the LORD will rest on this mountain,

and Moab shall be trampled down in his place,

as straw is trampled down in a dunghill. [1]

[11] And he will spread out his hands in the midst of it

as a swimmer spreads his hands out to swim,

but the LORD will lay low his pompous pride together with the skill [2] of his hands.

12 And the high fortifications of his walls he will bring down,

lay low, and cast to the ground, to the dust.

YOU KEEP HIM IN PERFECT PEACE

26  In that day this song will be sung in the land of Judah:

“We have a strong city;

he sets up salvation

as walls and bulwarks.

[2] Open the gates,

that the righteous nation that keeps faith may enter in.

[3] You keep him in perfect peace

whose mind is stayed on you,

because he trusts in you.

[4] Trust in the LORD forever,

for the LORD GOD is an everlasting rock.

[5] For he has humbled

the inhabitants of the height,

the lofty city.

He lays it low, lays it low to the ground,

casts it to the dust.

[6] The foot tramples it,

the feet of the poor,

the steps of the needy.”

7 The path of the righteous is level;

you make level the way of the righteous.

[8] In the path of your judgments,

O LORD, we wait for you;

your name and remembrance

are the desire of our soul.

9 My soul yearns for you in the night;

my spirit within me earnestly seeks you.

For when your judgments are in the earth,

the inhabitants of the world learn righteousness.

[10] If favor is shown to the wicked,

he does not learn righteousness;

in the land of uprightness he deals corruptly

and does not see the majesty of the LORD.

[11] O LORD, your hand is lifted up,

but they do not see it.

Let them see your zeal for your people, and be ashamed.

Let the fire for your adversaries consume them.

[12] O LORD, you will ordain peace for us,

for you have indeed done for us all our works.

[13] O LORD our God,

other lords besides you have ruled over us,

but your name alone we bring to remembrance.

[14] They are dead, they will not live;

they are shades, they will not arise;

to that end you have visited them with destruction

and wiped out all remembrance of them.

[15] But you have increased the nation, O LORD,

you have increased the nation; you are glorified;

you have enlarged all the borders of the land.

16 O LORD, in distress they sought you;

they poured out a whispered prayer

when your discipline was upon them.

17 Like a pregnant woman

who writhes and cries out in her pangs

when she is near to giving birth,

so were we because of you, O LORD;

[18] we were pregnant, we writhed,

but we have given birth to wind.

We have accomplished no deliverance in the earth,

and the inhabitants of the world have not fallen.

[19] Your dead shall live; their bodies shall rise.

You who dwell in the dust, awake and sing for joy!

For your dew is a dew of light,

and the earth will give birth to the dead.

[20] Come, my people, enter your chambers,

and shut your doors behind you;

hide yourselves for a little while

until the fury has passed by.

[21] For behold, the LORD is coming out from his place

to punish the inhabitants of the earth for their iniquity,

and the earth will disclose the blood shed on it,

and will no more cover its slain.

THE REDEMPTION OF ISRAEL

27  In that day the LORD with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea.

[2] In that day,

“A pleasant vineyard, [1] sing of it!

[3] I, the LORD, am its keeper;

every moment I water it.

Lest anyone punish it,

I keep it night and day;

[4] I have no wrath.

Would that I had thorns and briers to battle!

I would march against them,

I would burn them up together.

[5] Or let them lay hold of my protection,

let them make peace with me,

let them make peace with me.”

[6] In days to come [1] Jacob shall take root,

Israel shall blossom and put forth shoots

and fill the whole world with fruit.

[7] Has he struck them as he struck those who struck them?

Or have they been slain as their slayers were slain?

[8] Measure by measure, [2] by exile you contended with them;

he removed them with his fierce breath [3] in the day of the east wind.

[9] Therefore by this the guilt of Jacob will be atoned for,

and this will be the full fruit of the removal of his sin: [4]

when he makes all the stones of the altars

like chalkstones crushed to pieces,

no Asherim or incense altars will remain standing.

[10] For the fortified city is solitary,

a habitation deserted and forsaken, like the wilderness;

there the calf grazes;

there it lies down and strips its branches.

[11] When its boughs are dry, they are broken;

women come and make a fire of them.

For this is a people without discernment;

therefore he who made them will not have compassion on them;

he who formed them will show them no favor.

[12] In that day from the river Euphrates [5] to the Brook of Egypt the LORD will thresh out the grain, and you will be gleaned one by one, O people of Israel. [13] And in that day a great trumpet will be blown, and those who were lost in the land of Assyria and those who were driven out to the land of Egypt will come and worship the LORD on the holy mountain at Jerusalem.

JUDGMENT ON EPHRAIM AND JERUSALEM

28  Ah, the proud crown of the drunkards of Ephraim,

and the fading flower of its glorious beauty,

which is on the head of the rich valley of those overcome with wine!

[2] Behold, the Lord has one who is mighty and strong;

like a storm of hail, a destroying tempest,

like a storm of mighty, overflowing waters,

he casts down to the earth with his hand.

3 The proud crown of the drunkards of Ephraim

will be trodden underfoot;

[4] and the fading flower of its glorious beauty,

which is on the head of the rich valley,

will be like a first-ripe fig before the summer:

when someone sees it, he swallows it

as soon as it is in his hand.

[5] In that day the LORD of hosts will be a crown of glory, [1]

and a diadem of beauty, to the remnant of his people,

[6] and a spirit of justice to him who sits in judgment,

and strength to those who turn back the battle at the gate.

[7] These also reel with wine

and stagger with strong drink;

the priest and the prophet reel with strong drink,

they are swallowed by [2] wine,

they stagger with strong drink,

they reel in vision,

they stumble in giving judgment.

8 For all tables are full of filthy vomit,

with no space left.

[9] “To whom will he teach knowledge,

and to whom will he explain the message?

Those who are weaned from the milk,

those taken from the breast?

10 For it is precept upon precept, precept upon precept,

line upon line, line upon line,

here a little, there a little.”

[11] For by people of strange lips

and with a foreign tongue

the LORD will speak to this people,

[12] to whom he has said,

“This is rest;

give rest to the weary;

and this is repose”;

yet they would not hear.

[13] And the word of the LORD will be to them

precept upon precept, precept upon precept,

line upon line, line upon line,

here a little, there a little,

that they may go, and fall backward,

and be broken, and snared, and taken.

A CORNERSTONE IN ZION

[14] Therefore hear the word of the LORD, you scoffers,

who rule this people in Jerusalem!

[15] Because you have said, “We have made a covenant with death,

and with Sheol we have an agreement,

when the overwhelming whip passes through

it will not come to us,

for we have made lies our refuge,

and in falsehood we have taken shelter”;

[16] therefore thus says the Lord GOD,

“Behold, I am the one who has laid [1] as a foundation in Zion,

a stone, a tested stone,

a precious cornerstone, of a sure foundation:

‘Whoever believes will not be in haste.’

[17] And I will make justice the line,

and righteousness the plumb line;

and hail will sweep away the refuge of lies,

and waters will overwhelm the shelter.”

18 Then your covenant with death will be annulled,

and your agreement with Sheol will not stand;

when the overwhelming scourge passes through,

you will be beaten down by it.

[19] As often as it passes through it will take you;

for morning by morning it will pass through,

by day and by night;

and it will be sheer terror to understand the message.

[20] For the bed is too short to stretch oneself on,

and the covering too narrow to wrap oneself in.

[21] For the LORD will rise up as on Mount Perazim;

as in the Valley of Gibeon he will be roused;

to do his deed—strange is his deed!

and to work his work—alien is his work!

[22] Now therefore do not scoff,

lest your bonds be made strong;

for I have heard a decree of destruction

from the Lord GOD of hosts against the whole land.

[23] Give ear, and hear my voice;

give attention, and hear my speech.

24 Does he who plows for sowing plow continually?

Does he continually open and harrow his ground?

[25] When he has leveled its surface,

does he not scatter dill, sow cumin,

and put in wheat in rows

and barley in its proper place,

and emmer [1] as the border?

[26] For he is rightly instructed;

his God teaches him.

[27] Dill is not threshed with a threshing sledge,

nor is a cart wheel rolled over cumin,

but dill is beaten out with a stick,

and cumin with a rod.

28 Does one crush grain for bread?

No, he does not thresh it forever; [2]

when he drives his cart wheel over it

with his horses, he does not crush it.

[29] This also comes from the LORD of hosts;

he is wonderful in counsel

and excellent in wisdom.

THE SIEGE OF JERUSALEM

29  Ah, Ariel, Ariel,

the city where David encamped!

Add year to year;

let the feasts run their round.

[2] Yet I will distress Ariel,

and there shall be moaning and lamentation,

and she shall be to me like an Ariel. [1]

[3] And I will encamp against you all around,

and will besiege you with towers

and I will raise siegeworks against you.

[4] And you will be brought low; from the earth you shall speak,

and from the dust your speech will be bowed down;

your voice shall come from the ground like the voice of a ghost,

and from the dust your speech shall whisper.

[5] But the multitude of your foreign foes shall be like small dust,

and the multitude of the ruthless like passing chaff.

And in an instant, suddenly,

[6] you will be visited by the LORD of hosts

with thunder and with earthquake and great noise,

with whirlwind and tempest, and the flame of a devouring fire.

[7] And the multitude of all the nations that fight against Ariel,

all that fight against her and her stronghold and distress her,

shall be like a dream, a vision of the night.

8 As when a hungry man dreams, and behold, he is eating

and awakes with his hunger not satisfied,

or as when a thirsty man dreams, and behold, he is drinking

and awakes faint, with his thirst not quenched,

so shall the multitude of all the nations be

that fight against Mount Zion.

[9] Astonish yourselves [2] and be astonished;

blind yourselves and be blind!

Be drunk, but not with wine;

stagger, but not with strong drink!

[10] For the LORD has poured out upon you

a spirit of deep sleep,

and has closed your eyes (the prophets),

and covered your heads (the seers).

[11] And the vision of all this has become to you like the words of a book that is sealed. When men give it to one who can read, saying, “Read this,” he says, “I cannot, for it is sealed.” [12] And when they give the book to one who cannot read, saying, “Read this,” he says, “I cannot read.”

[13] And the Lord said:

“Because this people draw near with their mouth

and honor me with their lips,

while their hearts are far from me,

and their fear of me is a commandment taught by men,

[14] therefore, behold, I will again

do wonderful things with this people,

with wonder upon wonder;

and the wisdom of their wise men shall perish,

and the discernment of their discerning men shall be hidden.”

[15] Ah, you who hide deep from the LORD your counsel,

whose deeds are in the dark,

and who say, “Who sees us? Who knows us?”

[16] You turn things upside down!

Shall the potter be regarded as the clay,

that the thing made should say of its maker,

“He did not make me”;

or the thing formed say of him who formed it,

“He has no understanding”?

[17] Is it not yet a very little while

until Lebanon shall be turned into a fruitful field,

and the fruitful field shall be regarded as a forest?

[18] In that day the deaf shall hear

the words of a book,

and out of their gloom and darkness

the eyes of the blind shall see.

[19] The meek shall obtain fresh joy in the LORD,

and the poor among mankind shall exult in the Holy One of Israel.

[20] For the ruthless shall come to nothing

and the scoffer cease,

and all who watch to do evil shall be cut off,

[21] who by a word make a man out to be an offender,

and lay a snare for him who reproves in the gate,

and with an empty plea turn aside him who is in the right.

[22] Therefore thus says the LORD, who redeemed Abraham, concerning the house of Jacob:

“Jacob shall no more be ashamed,

no more shall his face grow pale.

[23] For when he sees his children,

the work of my hands, in his midst,

they will sanctify my name;

they will sanctify the Holy One of Jacob

and will stand in awe of the God of Israel.

[24] And those who go astray in spirit will come to understanding,

and those who murmur will accept instruction.”

DO NOT GO DOWN TO EGYPT

30  “Ah, stubborn children,” declares the LORD,

“who carry out a plan, but not mine,

and who make an alliance, [1] but not of my Spirit,

that they may add sin to sin;

[2] who set out to go down to Egypt,

without asking for my direction,

to take refuge in the protection of Pharaoh

and to seek shelter in the shadow of Egypt!

[3] Therefore shall the protection of Pharaoh turn to your shame,

and the shelter in the shadow of Egypt to your humiliation.

[4] For though his officials are at Zoan

and his envoys reach Hanes,

5 everyone comes to shame

through a people that cannot profit them,

that brings neither help nor profit,

but shame and disgrace.”

[6] An oracle on the beasts of the Negeb.

Through a land of trouble and anguish,

from where come the lioness and the lion,

the adder and the flying fiery serpent,

they carry their riches on the backs of donkeys,

and their treasures on the humps of camels,

to a people that cannot profit them.

[7] Egypt’s help is worthless and empty;

therefore I have called her

“Rahab who sits still.”

A REBELLIOUS PEOPLE

[8] And now, go, write it before them on a tablet

and inscribe it in a book,

that it may be for the time to come

as a witness forever. [1]

[9] For they are a rebellious people,

lying children,

children unwilling to hear

the instruction of the LORD;

[10] who say to the seers, “Do not see,”

and to the prophets, “Do not prophesy to us what is right;

speak to us smooth things,

prophesy illusions,

[11] leave the way, turn aside from the path,

let us hear no more about the Holy One of Israel.”

[12] Therefore thus says the Holy One of Israel,

“Because you despise this word

and trust in oppression and perverseness

and rely on them,

[13] therefore this iniquity shall be to you

like a breach in a high wall, bulging out, and about to collapse,

whose breaking comes suddenly, in an instant;

[14] and its breaking is like that of a potter’s vessel

that is smashed so ruthlessly

that among its fragments not a shard is found

with which to take fire from the hearth,

or to dip up water out of the cistern.”

[15] For thus said the Lord GOD, the Holy One of Israel,

“In returning [2] and rest you shall be saved;

in quietness and in trust shall be your strength.”

But you were unwilling, [16] and you said,

“No! We will flee upon horses”;

therefore you shall flee away;

and, “We will ride upon swift steeds”;

therefore your pursuers shall be swift.

[17] A thousand shall flee at the threat of one;

at the threat of five you shall flee,

till you are left

like a flagstaff on the top of a mountain,

like a signal on a hill.

THE LORD WILL BE GRACIOUS

[18] Therefore the LORD waits to be gracious to you,

and therefore he exalts himself to show mercy to you.

For the LORD is a God of justice;

blessed are all those who wait for him.

[19] For a people shall dwell in Zion, in Jerusalem; you shall weep no more. He will surely be gracious to you at the sound of your cry. As soon as he hears it, he answers you. [20] And though the Lord give you the bread of adversity and the water of affliction, yet your Teacher will not hide himself anymore, but your eyes shall see your Teacher. 21 And your ears shall hear a word behind you, saying, “This is the way, walk in it,” when you turn to the right or when you turn to the left. [22] Then you will defile your carved idols overlaid with silver and your gold-plated metal images. You will scatter them as unclean things. You will say to them, “Be gone!”

[23] And he will give rain for the seed with which you sow the ground, and bread, the produce of the ground, which will be rich and plenteous. In that day your livestock will graze in large pastures, 24 and the oxen and the donkeys that work the ground will eat seasoned fodder, which has been winnowed with shovel and fork. [25] And on every lofty mountain and every high hill there will be brooks running with water, in the day of the great slaughter, when the towers fall. [26] Moreover, the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the LORD binds up the brokenness of his people, and heals the wounds inflicted by his blow.

[27] Behold, the name of the LORD comes from afar,

burning with his anger, and in thick rising smoke; [1]

his lips are full of fury,

and his tongue is like a devouring fire;

28 his breath is like an overflowing stream

that reaches up to the neck;

to sift the nations with the sieve of destruction,

and to place on the jaws of the peoples a bridle that leads astray.

[29] You shall have a song as in the night when a holy feast is kept, and gladness of heart, as when one sets out to the sound of the flute to go to the mountain of the LORD, to the Rock of Israel. 30 And the LORD will cause his majestic voice to be heard and the descending blow of his arm to be seen, in furious anger and a flame of devouring fire, with a cloudburst and storm and hailstones. 31 The Assyrians will be terror-stricken at the voice of the LORD, when he strikes with his rod. [32] And every stroke of the appointed staff that the LORD lays on them will be to the sound of tambourines and lyres. Battling with brandished arm, he will fight with them. [33] For a burning place [1] has long been prepared; indeed, for the king it is made ready, its pyre made deep and wide, with fire and wood in abundance; the breath of the LORD, like a stream of sulfur, kindles it.

WOE TO THOSE WHO GO DOWN TO EGYPT

31  Woe to those who go down to Egypt for help

and rely on horses,

who trust in chariots because they are many

and in horsemen because they are very strong,

but do not look to the Holy One of Israel

or consult the LORD!

[2] And yet he is wise and brings disaster;

he does not call back his words,

but will arise against the house of the evildoers

and against the helpers of those who work iniquity.

[3] The Egyptians are man, and not God,

and their horses are flesh, and not spirit.

When the LORD stretches out his hand,

the helper will stumble, and he who is helped will fall,

and they will all perish together.

[4] For thus the LORD said to me,

“As a lion or a young lion growls over his prey,

and when a band of shepherds is called out against him

he is not terrified by their shouting

or daunted at their noise,

so the LORD of hosts will come down

to fight [1] on Mount Zion and on its hill.

[5] Like birds hovering, so the LORD of hosts

will protect Jerusalem;

he will protect and deliver it;

he will spare and rescue it.”

[6] Turn to him from whom people [2] have deeply revolted, O children of Israel. [7] For in that day everyone shall cast away his idols of silver and his idols of gold, which your hands have sinfully made for you.

[8] “And the Assyrian shall fall by a sword, not of man;

and a sword, not of man, shall devour him;

and he shall flee from the sword,

and his young men shall be put to forced labor.

[9] His rock shall pass away in terror,

and his officers desert the standard in panic,”

declares the LORD, whose fire is in Zion,

and whose furnace is in Jerusalem.

A KING WILL REIGN IN RIGHTEOUSNESS

32  Behold, a king will reign in righteousness,

and princes will rule in justice.

[2] Each will be like a hiding place from the wind,

a shelter from the storm,

like streams of water in a dry place,

like the shade of a great rock in a weary land.

[3] Then the eyes of those who see will not be closed,

and the ears of those who hear will give attention.

[4] The heart of the hasty will understand and know,

and the tongue of the stammerers will hasten to speak distinctly.

[5] The fool will no more be called noble,

nor the scoundrel said to be honorable.

[6] For the fool speaks folly,

and his heart is busy with iniquity,

to practice ungodliness,

to utter error concerning the LORD,

to leave the craving of the hungry unsatisfied,

and to deprive the thirsty of drink.

[7] As for the scoundrel— his devices are evil;

he plans wicked schemes

to ruin the poor with lying words,

even when the plea of the needy is right.

[8] But he who is noble plans noble things,

and on noble things he stands.

COMPLACENT WOMEN WARNED OF DISASTER

[9] Rise up, you women who are at ease, hear my voice;

you complacent daughters, give ear to my speech.

[10] In little more than a year

you will shudder, you complacent women;

for the grape harvest fails,

the fruit harvest will not come.

[11] Tremble, you women who are at ease,

shudder, you complacent ones;

strip, and make yourselves bare,

and tie sackcloth around your waist.

[12] Beat your breasts for the pleasant fields,

for the fruitful vine,

[13] for the soil of my people

growing up in thorns and briers,

yes, for all the joyous houses

in the exultant city.

14 For the palace is forsaken,

the populous city deserted;

the hill and the watchtower

will become dens forever,

a joy of wild donkeys,

a pasture of flocks;

[15] until the Spirit is poured upon us from on high,

and the wilderness becomes a fruitful field,

and the fruitful field is deemed a forest.

16 Then justice will dwell in the wilderness,

and righteousness abide in the fruitful field.

17 And the effect of righteousness will be peace,

and the result of righteousness, quietness and trust [1] forever.

[18] My people will abide in a peaceful habitation,

in secure dwellings, and in quiet resting places.

[19] And it will hail when the forest falls down,

and the city will be utterly laid low.

20 Happy are you who sow beside all waters,

who let the feet of the ox and the donkey range free.

O LORD, BE GRACIOUS TO US

33  Ah, you destroyer,

who yourself have not been destroyed,

you traitor,

whom none has betrayed!

When you have ceased to destroy,

you will be destroyed;

and when you have finished betraying,

they will betray you.

[2] O LORD, be gracious to us; we wait for you.

Be our arm every morning,

our salvation in the time of trouble.

[3] At the tumultuous noise peoples flee;

when you lift yourself up, nations are scattered,

[4] and your spoil is gathered as the caterpillar gathers;

as locusts leap, it is leapt upon.

[5] The LORD is exalted, for he dwells on high;

he will fill Zion with justice and righteousness,

[6] and he will be the stability of your times,

abundance of salvation, wisdom, and knowledge;

the fear of the LORD is Zion’s [1] treasure.

[7] Behold, their heroes cry in the streets;

the envoys of peace weep bitterly.

[8] The highways lie waste;

the traveler ceases.

Covenants are broken;

cities [2] are despised;

there is no regard for man.

[9] The land mourns and languishes;

Lebanon is confounded and withers away;

Sharon is like a desert,

and Bashan and Carmel shake off their leaves.

[10] “Now I will arise,” says the LORD,

“now I will lift myself up;

now I will be exalted.

[11] You conceive chaff; you give birth to stubble;

your breath is a fire that will consume you.

[12] And the peoples will be as if burned to lime,

like thorns cut down, that are burned in the fire.”

[13] Hear, you who are far off, what I have done;

and you who are near, acknowledge my might.

[14] The sinners in Zion are afraid;

trembling has seized the godless:

“Who among us can dwell with the consuming fire?

Who among us can dwell with everlasting burnings?”

[15] He who walks righteously and speaks uprightly,

who despises the gain of oppressions,

who shakes his hands, lest they hold a bribe,

who stops his ears from hearing of bloodshed

and shuts his eyes from looking on evil,

[16] he will dwell on the heights;

his place of defense will be the fortresses of rocks;

his bread will be given him; his water will be sure.

[17] Your eyes will behold the king in his beauty;

they will see a land that stretches afar.

[18] Your heart will muse on the terror:

“Where is he who counted, where is he who weighed the tribute?

Where is he who counted the towers?”

[19] You will see no more the insolent people,

the people of an obscure speech that you cannot comprehend,

stammering in a tongue that you cannot understand.

[20] Behold Zion, the city of our appointed feasts!

Your eyes will see Jerusalem,

an untroubled habitation, an immovable tent,

whose stakes will never be plucked up,

nor will any of its cords be broken.

[21] But there the LORD in majesty will be for us

a place of broad rivers and streams,

where no galley with oars can go,

nor majestic ship can pass.

[22] For the LORD is our judge; the LORD is our lawgiver;

the LORD is our king; he will save us.

[23] Your cords hang loose;

they cannot hold the mast firm in its place

or keep the sail spread out.

Then prey and spoil in abundance will be divided;

even the lame will take the prey.

[24] And no inhabitant will say, “I am sick”;

the people who dwell there will be forgiven their iniquity.

JUDGMENT ON THE NATIONS

34  Draw near, O nations, to hear,

and give attention, O peoples!

Let the earth hear, and all that fills it;

the world, and all that comes from it.

[2] For the LORD is enraged against all the nations,

and furious against all their host;

he has devoted them to destruction, [1] has given them over for slaughter.

[3] Their slain shall be cast out,

and the stench of their corpses shall rise;

the mountains shall flow with their blood.

[4] All the host of heaven shall rot away,

and the skies roll up like a scroll.

All their host shall fall,

as leaves fall from the vine,

like leaves falling from the fig tree.

[5] For my sword has drunk its fill in the heavens;

behold, it descends for judgment upon Edom,

upon the people I have devoted to destruction.

[6] The LORD has a sword; it is sated with blood;

it is gorged with fat,

with the blood of lambs and goats,

with the fat of the kidneys of rams.

For the LORD has a sacrifice in Bozrah,

a great slaughter in the land of Edom.

[7] Wild oxen shall fall with them,

and young steers with the mighty bulls.

Their land shall drink its fill of blood,

and their soil shall be gorged with fat.

[8] For the LORD has a day of vengeance,

a year of recompense for the cause of Zion.

[9] And the streams of Edom [1] shall be turned into pitch,

and her soil into sulfur;

her land shall become burning pitch.

[10] Night and day it shall not be quenched;

its smoke shall go up forever.

From generation to generation it shall lie waste;

none shall pass through it forever and ever.

[11] But the hawk and the porcupine [2] shall possess it,

the owl and the raven shall dwell in it.

He shall stretch the line of confusion [3] over it,

and the plumb line of emptiness.

12 Its nobles—there is no one there to call it a kingdom,

and all its princes shall be nothing.

[13] Thorns shall grow over its strongholds,

nettles and thistles in its fortresses.

It shall be the haunt of jackals,

an abode for ostriches. [4]

[14] And wild animals shall meet with hyenas;

the wild goat shall cry to his fellow;

indeed, there the night bird [5] settles

and finds for herself a resting place.

15 There the owl nests and lays

and hatches and gathers her young in her shadow;

indeed, there the hawks are gathered,

each one with her mate.

[16] Seek and read from the book of the LORD:

Not one of these shall be missing;

none shall be without her mate.

For the mouth of the LORD has commanded,

and his Spirit has gathered them.

[17] He has cast the lot for them;

his hand has portioned it out to them with the line;

they shall possess it forever;

from generation to generation they shall dwell in it.

THE RANSOMED SHALL RETURN

35  The wilderness and the dry land shall be glad;

the desert shall rejoice and blossom like the crocus;

[2] it shall blossom abundantly

and rejoice with joy and singing.

The glory of Lebanon shall be given to it,

the majesty of Carmel and Sharon.

They shall see the glory of the LORD,

the majesty of our God.

[3] Strengthen the weak hands,

and make firm the feeble knees.

[4] Say to those who have an anxious heart,

“Be strong; fear not!

Behold, your God

will come with vengeance,

with the recompense of God.

He will come and save you.”

[5] Then the eyes of the blind shall be opened,

and the ears of the deaf unstopped;

[6] then shall the lame man leap like a deer,

and the tongue of the mute sing for joy.

For waters break forth in the wilderness,

and streams in the desert;

[7] the burning sand shall become a pool,

and the thirsty ground springs of water;

in the haunt of jackals, where they lie down,

the grass shall become reeds and rushes.

[8] And a highway shall be there,

and it shall be called the Way of Holiness;

the unclean shall not pass over it.

It shall belong to those who walk on the way;

even if they are fools, they shall not go astray. [1]

[9] No lion shall be there,

nor shall any ravenous beast come up on it;

they shall not be found there,

but the redeemed shall walk there.

[10] And the ransomed of the LORD shall return

and come to Zion with singing;

everlasting joy shall be upon their heads;

they shall obtain gladness and joy,

and sorrow and sighing shall flee away.

SENNACHERIB INVADES JUDAH

36  In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them. [2] And the king of Assyria sent the Rabshakeh [1] from Lachish to King Hezekiah at Jerusalem, with a great army. And he stood by the conduit of the upper pool on the highway to the Washer’s Field. [3] And there came out to him Eliakim the son of Hilkiah, who was over the household, and Shebna the secretary, and Joah the son of Asaph, the recorder.

[4] And the Rabshakeh said to them, “Say to Hezekiah, ‘Thus says the great king, the king of Assyria: On what do you rest this trust of yours? [5] Do you think that mere words are strategy and power for war? In whom do you now trust, that you have rebelled against me? [6] Behold, you are trusting in Egypt, that broken reed of a staff, which will pierce the hand of any man who leans on it. Such is Pharaoh king of Egypt to all who trust in him. [7] But if you say to me, “We trust in the LORD our God,” is it not he whose high places and altars Hezekiah has removed, saying to Judah and to Jerusalem, “You shall worship before this altar”? [8] Come now, make a wager with my master the king of Assyria: I will give you two thousand horses, if you are able on your part to set riders on them. 9 How then can you repulse a single captain among the least of my master’s servants, when you trust in Egypt for chariots and for horsemen? [10] Moreover, is it without the LORD that I have come up against this land to destroy it? The LORD said to me, Go up against this land and destroy it.’”

[11] Then Eliakim, Shebna, and Joah said to the Rabshakeh, “Please speak to your servants in Aramaic, for we understand it. Do not speak to us in the language of Judah within the hearing of the people who are on the wall.” [12] But the Rabshakeh said, “Has my master sent me to speak these words to your master and to you, and not to the men sitting on the wall, who are doomed with you to eat their own dung and drink their own urine?”

13 Then the Rabshakeh stood and called out in a loud voice in the language of Judah: “Hear the words of the great king, the king of Assyria! [14] Thus says the king: ‘Do not let Hezekiah deceive you, for he will not be able to deliver you. [15] Do not let Hezekiah make you trust in the LORD by saying, “The LORD will surely deliver us. This city will not be given into the hand of the king of Assyria.” [16] Do not listen to Hezekiah. For thus says the king of Assyria: Make your peace with me [1] and come out to me. Then each one of you will eat of his own vine, and each one of his own fig tree, and each one of you will drink the water of his own cistern, [17] until I come and take you away to a land like your own land, a land of grain and wine, a land of bread and vineyards. 18 Beware lest Hezekiah mislead you by saying, “The LORD will deliver us.” Has any of the gods of the nations delivered his land out of the hand of the king of Assyria? [19] Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria out of my hand? 20 Who among all the gods of these lands have delivered their lands out of my hand, that the LORD should deliver Jerusalem out of my hand?’”

21 But they were silent and answered him not a word, for the king’s command was, “Do not answer him.” 22 Then Eliakim the son of Hilkiah, who was over the household, and Shebna the secretary, and Joah the son of Asaph, the recorder, came to Hezekiah with their clothes torn, and told him the words of the Rabshakeh.

HEZEKIAH SEEKS ISAIAH’S HELP

37  As soon as King Hezekiah heard it, he tore his clothes and covered himself with sack cloth and went into the house of the LORD. [2] And he sent Eliakim, who was over the household, and Shebna the secretary, and the senior priests, covered with sackcloth, to the prophet Isaiah the son of Amoz. [3] They said to him, “Thus says Hezekiah, ‘This day is a day of distress, of rebuke, and of disgrace; children have come to the point of birth, and there is no strength to bring them forth. [4] It may be that the LORD your God will hear the words of the Rabshakeh, whom his master the king of Assyria has sent to mock the living God, and will rebuke the words that the LORD your God has heard; therefore lift up your prayer for the remnant that is left.’”

5 When the servants of King Hezekiah came to Isaiah, [6] Isaiah said to them, “Say to your master, ‘Thus says the LORD: Do not be afraid because of the words that you have heard, with which the young men of the king of Assyria have reviled me. [7] Behold, I will put a spirit in him, so that he shall hear a rumor and return to his own land, and I will make him fall by the sword in his own land.’”

[8] The Rabshakeh returned, and found the king of Assyria fighting against Libnah, for he had heard that the king had left Lachish. [9] Now the king heard concerning Tirhakah king of Cush, [1] “He has set out to fight against you.” And when he heard it, he sent messengers to Hezekiah, saying, [10] “Thus shall you speak to Hezekiah king of Judah: ‘Do not let your God in whom you trust deceive you by promising that Jerusalem will not be given into the hand of the king of Assyria. [11] Behold, you have heard what the kings of Assyria have done to all lands, devoting them to destruction. And shall you be delivered? [12] Have the gods of the nations delivered them, the nations that my fathers destroyed, Gozan, Haran, Rezeph, and the people of Eden who were in Telassar? [13] Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, the king of Hena, or the king of Ivvah?’”

HEZEKIAH’S PRAYER FOR DELIVERANCE

[14] Hezekiah received the letter from the hand of the messengers, and read it; and Hezekiah went up to the house of the LORD, and spread it before the LORD. 15 And Hezekiah prayed to the LORD: [16] “O LORD of hosts, God of Israel, enthroned above the cherubim, you are the God, you alone, of all the kingdoms of the earth; you have made heaven and earth. [17] Incline your ear, O LORD, and hear; open your eyes, O LORD, and see; and hear all the words of Sennacherib, which he has sent to mock the living God. 18 Truly, O LORD, the kings of Assyria have laid waste all the nations and their lands, [19] and have cast their gods into the fire. For they were no gods, but the work of men’s hands, wood and stone. Therefore they were destroyed. [20] So now, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that you alone are the LORD.”

SENNACHERIB’S FALL

[21] Then Isaiah the son of Amoz sent to Hezekiah, saying, “Thus says the LORD, the God of Israel: Because you have prayed to me concerning Sennacherib king of Assyria, [22] this is the word that the LORD has spoken concerning him:

“‘She despises you, she scorns you—

the virgin daughter of Zion;

she wags her head behind you—

the daughter of Jerusalem.

[23] “‘Whom have you mocked and reviled?

Against whom have you raised your voice

and lifted your eyes to the heights?

Against the Holy One of Israel!

[24] By your servants you have mocked the Lord,

and you have said, With my many chariots

I have gone up the heights of the mountains,

to the far recesses of Lebanon,

to cut down its tallest cedars,

its choicest cypresses,

to come to its remotest height,

its most fruitful forest.

[25] I dug wells

and drank waters,

to dry up with the sole of my foot

all the streams of Egypt.

[26] “‘Have you not heard

that I determined it long ago?

I planned from days of old

what now I bring to pass,

that you should make fortified cities

crash into heaps of ruins,

[27] while their inhabitants, shorn of strength,

are dismayed and confounded,

and have become like plants of the field

and like tender grass,

like grass on the housetops,

blighted [1] before it is grown.

[28] “‘I know your sitting down

and your going out and coming in,

and your raging against me.

[29] Because you have raged against me

and your complacency has come to my ears,

I will put my hook in your nose

and my bit in your mouth,

and I will turn you back on the way

by which you came.’

[30] “And this shall be the sign for you: this year you shall eat what grows of itself, and in the second year what springs from that. Then in the third year sow and reap, and plant vineyards, and eat their fruit. [31] And the surviving remnant of the house of Judah shall again take root downward and bear fruit upward. [32] For out of Jerusalem shall go a remnant, and out of Mount Zion a band of survivors. The zeal of the LORD of hosts will do this.

33 “Therefore thus says the LORD concerning the king of Assyria: He shall not come into this city or shoot an arrow there or come before it with a shield or cast up a siege mound against it. 34 By the way that he came, by the same he shall return, and he shall not come into this city, declares the LORD. [35] For I will defend this city to save it, for my own sake and for the sake of my servant David.”

[36] And the angel of the LORD went out and struck down 185,000 in the camp of the Assyrians. And when people arose early in the morning, behold, these were all dead bodies. 37 Then Sennacherib king of Assyria departed and returned home and lived at Nineveh. [38] And as he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer, his sons, struck him down with the sword. And after they escaped into the land of Ararat, Esarhaddon his son reigned in his place.

HEZEKIAH’S SICKNESS AND RECOVERY

38  In those days Hezekiah became sick and was at the point of death. And Isaiah the prophet the son of Amoz came to him, and said to him, “Thus says the LORD: Set your house in order, for you shall die, you shall not recover.” [1] [2] Then Hezekiah turned his face to the wall and prayed to the LORD, [3] and said, “Please, O LORD, remember how I have walked before you in faithfulness and with a whole heart, and have done what is good in your sight.” And Hezekiah wept bitterly.

4 Then the word of the LORD came to Isaiah: [5] “Go and say to Hezekiah, Thus says the LORD, the God of David your father: I have heard your prayer; I have seen your tears. Behold, I will add fifteen years to your life. [1] [6] I will deliver you and this city out of the hand of the king of Assyria, and will defend this city.

[7] “This shall be the sign to you from the LORD, that the LORD will do this thing that he has promised: [8] Behold, I will make the shadow cast by the declining sun on the dial of Ahaz turn back ten steps.” So the sun turned back on the dial the ten steps by which it had declined. [2]

[9] A writing of Hezekiah king of Judah, after he had been sick and had recovered from his sickness:

[10] I said, In the middle [3] of my days

I must depart;

I am consigned to the gates of Sheol

for the rest of my years.

[11] I said, I shall not see the LORD,

the LORD in the land of the living;

I shall look on man no more

among the inhabitants of the world.

[12] My dwelling is plucked up and removed from me

like a shepherd’s tent;

like a weaver I have rolled up my life;

he cuts me off from the loom;

from day to night you bring me to an end;

13 I calmed myself [4] until morning;

like a lion he breaks all my bones;

from day to night you bring me to an end.

[14] Like a swallow or a crane I chirp;

I moan like a dove.

My eyes are weary with looking upward.

O Lord, I am oppressed; be my pledge of safety!

[15] What shall I say? For he has spoken to me,

and he himself has done it.

I walk slowly all my years

because of the bitterness of my soul.

16 O Lord, by these things men live,

and in all these is the life of my spirit.

Oh restore me to health and make me live!

[17] Behold, it was for my welfare

that I had great bitterness;

but in love you have delivered my life

from the pit of destruction,

for you have cast all my sins

behind your back.

[18] For Sheol does not thank you;

death does not praise you;

those who go down to the pit do not hope

for your faithfulness.

[19] The living, the living, he thanks you,

as I do this day;

the father makes known to the children

your faithfulness.

[20] The LORD will save me,

and we will play my music on stringed instruments

all the days of our lives,

at the house of the LORD.

[21] Now Isaiah had said, “Let them take a cake of figs and apply it to the boil, that he may recover.” 22 Hezekiah also had said, “What is the sign that I shall go up to the house of the LORD?”

ENVOYS FROM BABYLON

39  At that time Merodach-baladan the son of Baladan, king of Babylon, sent envoys with letters and a present to Hezekiah, for he heard that he had been sick and had recovered. [2] And Hezekiah welcomed them gladly. And he showed them his treasure house, the silver, the gold, the spices, the precious oil, his whole armory, all that was found in his storehouses. There was nothing in his house or in all his realm that Hezekiah did not show them. [3] Then Isaiah the prophet came to King Hezekiah, and said to him, “What did these men say? And from where did they come to you?” Hezekiah said, “They have come to me from a far country, from Babylon.” [4] He said, “What have they seen in your house?” Hezekiah answered, “They have seen all that is in my house. There is nothing in my storehouses that I did not show them.”

[5] Then Isaiah said to Hezekiah, “Hear the word of the LORD of hosts: [6] Behold, the days are coming, when all that is in your house, and that which your fathers have stored up till this day, shall be carried to Babylon. Nothing shall be left, says the LORD. [7] And some of your own sons, who will come from you, whom you will father, shall be taken away, and they shall be eunuchs in the palace of the king of Babylon.” [8] Then Hezekiah said to Isaiah, “The word of the LORD that you have spoken is good.” For he thought, “There will be peace and security in my days.”

COMFORT FOR GOD’S PEOPLE

40  Comfort, comfort my people, says your God.

[2] Speak tenderly to Jerusalem,

and cry to her

that her warfare [1] is ended,

that her iniquity is pardoned,

that she has received from the LORD’s hand

double for all her sins.

[3] A voice cries: [2]

“In the wilderness prepare the way of the LORD;

make straight in the desert a highway for our God.

[4] Every valley shall be lifted up,

and every mountain and hill be made low;

the uneven ground shall become level,

and the rough places a plain.

[5] And the glory of the LORD shall be revealed,

and all flesh shall see it together,

for the mouth of the LORD has spoken.”

THE WORD OF GOD STANDS FOREVER

[6] A voice says, “Cry!”

And I said, [1] “What shall I cry?”

All flesh is grass,

and all its beauty [2] is like the flower of the field.

[7] The grass withers, the flower fades

when the breath of the LORD blows on it;

surely the people are grass.

[8] The grass withers, the flower fades,

but the word of our God will stand forever.

THE GREATNESS OF GOD

[9] Go on up to a high mountain,

O Zion, herald of good news; [3]

lift up your voice with strength,

O Jerusalem, herald of good news; [4]

lift it up, fear not;

say to the cities of Judah,

“Behold your God!”

[10] Behold, the Lord GOD comes with might,

and his arm rules for him;

behold, his reward is with him,

and his recompense before him.

[11] He will tend his flock like a shepherd;

he will gather the lambs in his arms;

he will carry them in his bosom,

and gently lead those that are with young.

[12] Who has measured the waters in the hollow of his hand

and marked off the heavens with a span,

enclosed the dust of the earth in a measure

and weighed the mountains in scales

and the hills in a balance?

13 Who has measured [5] the Spirit of the LORD,

or what man shows him his counsel?

14 Whom did he consult,

and who made him understand?

Who taught him the path of justice,

and taught him knowledge,

and showed him the way of understanding?

[15] Behold, the nations are like a drop from a bucket,

and are accounted as the dust on the scales;

behold, he takes up the coastlands like fine dust.

[16] Lebanon would not suffice for fuel,

nor are its beasts enough for a burnt offering.

17 All the nations are as nothing before him,

they are accounted by him as less than nothing and emptiness.

[18] To whom then will you liken God,

or what likeness compare with him?

[19] An idol! A craftsman casts it,

and a goldsmith overlays it with gold

and casts for it silver chains.

20 He who is too impoverished for an offering

chooses wood [1] that will not rot;

he seeks out a skillful craftsman

to set up an idol that will not move.

[21] Do you not know? Do you not hear?

Has it not been told you from the beginning?

Have you not understood from the foundations of the earth?

[22] It is he who sits above the circle of the earth,

and its inhabitants are like grasshoppers;

who stretches out the heavens like a curtain,

and spreads them like a tent to dwell in;

23 who brings princes to nothing,

and makes the rulers of the earth as emptiness.

[24] Scarcely are they planted, scarcely sown,

scarcely has their stem taken root in the earth,

when he blows on them, and they wither,

and the tempest carries them off like stubble.

25 To whom then will you compare me,

that I should be like him? says the Holy One.

[26] Lift up your eyes on high and see:

who created these?

He who brings out their host by number,

calling them all by name,

by the greatness of his might,

and because he is strong in power

not one is missing.

[27] Why do you say, O Jacob,

and speak, O Israel,

“My way is hidden from the LORD,

and my right is disregarded by my God”?

[28] Have you not known? Have you not heard?

The LORD is the everlasting God,

the Creator of the ends of the earth.

He does not faint or grow weary;

his understanding is unsearchable.

29 He gives power to the faint,

and to him who has no might he increases strength.

[30] Even youths shall faint and be weary,

and young men shall fall exhausted;

[31] but they who wait for the LORD shall renew their strength;

they shall mount up with wings like eagles;

they shall run and not be weary;

they shall walk and not faint.

FEAR NOT, FOR I AM WITH YOU

41  Listen to me in silence, O coastlands;

let the peoples renew their strength;

let them approach, then let them speak;

let us together draw near for judgment.

[2] Who stirred up one from the east

whom victory meets at every step? [1]

He gives up nations before him,

so that he tramples kings underfoot;

he makes them like dust with his sword,

like driven stubble with his bow.

[3] He pursues them and passes on safely,

by paths his feet have not trod.

[4] Who has performed and done this,

calling the generations from the beginning?

I, the LORD, the first,

and with the last; I am he.

[5] The coastlands have seen and are afraid;

the ends of the earth tremble;

they have drawn near and come.

[6] Everyone helps his neighbor

and says to his brother, “Be strong!”

[7] The craftsman strengthens the goldsmith,

and he who smooths with the hammer him who strikes the anvil,

saying of the soldering, “It is good”;

and they strengthen it with nails so that it cannot be moved.

[8] But you, Israel, my servant,

Jacob, whom I have chosen,

the offspring of Abraham, my friend;

9 you whom I took from the ends of the earth,

and called from its farthest corners,

saying to you, “You are my servant,

I have chosen you and not cast you off”;

[10] fear not, for I am with you;

be not dismayed, for I am your God;

I will strengthen you, I will help you,

I will uphold you with my righteous right hand.

[11] Behold, all who are incensed against you

shall be put to shame and confounded;

those who strive against you

shall be as nothing and shall perish.

12 You shall seek those who contend with you,

but you shall not find them;

those who war against you

shall be as nothing at all.

13 For I, the LORD your God,

hold your right hand;

it is I who say to you, “Fear not,

I am the one who helps you.”

[14] Fear not, you worm Jacob,

you men of Israel!

I am the one who helps you, declares the LORD;

your Redeemer is the Holy One of Israel.

[15] Behold, I make of you a threshing sledge,

new, sharp, and having teeth;

you shall thresh the mountains and crush them,

and you shall make the hills like chaff;

16 you shall winnow them, and the wind shall carry them away,

and the tempest shall scatter them.

And you shall rejoice in the LORD;

in the Holy One of Israel you shall glory.

[17] When the poor and needy seek water,

and there is none,

and their tongue is parched with thirst,

I the LORD will answer them;

I the God of Israel will not forsake them.

[18] I will open rivers on the bare heights,

and fountains in the midst of the valleys.

I will make the wilderness a pool of water,

and the dry land springs of water.

[19] I will put in the wilderness the cedar,

the acacia, the myrtle, and the olive.

I will set in the desert the cypress,

the plane and the pine together,

[20] that they may see and know,

may consider and understand together,

that the hand of the LORD has done this,

the Holy One of Israel has created it.

THE FUTILITY OF IDOLS

[21] Set forth your case, says the LORD;

bring your proofs, says the King of Jacob.

[22] Let them bring them, and tell us

what is to happen.

Tell us the former things, what they are,

that we may consider them,

that we may know their outcome;

or declare to us the things to come.

[23] Tell us what is to come hereafter,

that we may know that you are gods;

do good, or do harm,

that we may be dismayed and terrified. [1]

[24] Behold, you are nothing,

and your work is less than nothing;

an abomination is he who chooses you.

[25] I stirred up one from the north, and he has come,

from the rising of the sun, and he shall call upon my name;

he shall trample on rulers as on mortar,

as the potter treads clay.

26 Who declared it from the beginning, that we might know,

and beforehand, that we might say, “He is right”?

There was none who declared it, none who proclaimed,

none who heard your words.

[27] I was the first to say [2] to Zion, “Behold, here they are!”

and I give to Jerusalem a herald of good news.

[28] But when I look, there is no one;

among these there is no counselor

who, when I ask, gives an answer.

[29] Behold, they are all a delusion;

their works are nothing;

their metal images are empty wind.

THE LORD’S CHOSEN SERVANT

42  Behold my servant, whom I uphold,

my chosen, in whom my soul delights;

I have put my Spirit upon him;

he will bring forth justice to the nations.

[2] He will not cry aloud or lift up his voice,

or make it heard in the street;

[3] a bruised reed he will not break,

and a faintly burning wick he will not quench;

he will faithfully bring forth justice.

[4] He will not grow faint or be discouraged [1]

till he has established justice in the earth;

and the coastlands wait for his law.

[5] Thus says God, the LORD,

who created the heavens and stretched them out,

who spread out the earth and what comes from it,

who gives breath to the people on it

and spirit to those who walk in it:

[6] “I am the LORD; I have called you [2] in righteousness;

I will take you by the hand and keep you;

I will give you as a covenant for the people,

a light for the nations,

[7] to open the eyes that are blind,

to bring out the prisoners from the dungeon,

from the prison those who sit in darkness.

8 I am the LORD; that is my name;

my glory I give to no other,

nor my praise to carved idols.

[9] Behold, the former things have come to pass,

and new things I now declare;

before they spring forth

I tell you of them.”

SING TO THE LORD A NEW SONG

[10] Sing to the LORD a new song,

his praise from the end of the earth,

you who go down to the sea, and all that fills it,

the coastlands and their inhabitants.

[11] Let the desert and its cities lift up their voice,

the villages that Kedar inhabits;

let the habitants of Sela sing for joy,

let them shout from the top of the mountains.

[12] Let them give glory to the LORD,

and declare his praise in the coastlands.

[13] The LORD goes out like a mighty man,

like a man of war he stirs up his zeal;

he cries out, he shouts aloud,

he shows himself mighty against his foes.

14 For a long time I have held my peace;

I have kept still and restrained myself;

now I will cry out like a woman in labor;

I will gasp and pant.

15 I will lay waste mountains and hills,

and dry up all their vegetation;

I will turn the rivers into islands, [1]

and dry up the pools.

[16] And I will lead the blind

in a way that they do not know,

in paths that they have not known

I will guide them.

I will turn the darkness before them into light,

the rough places into level ground.

These are the things I do,

and I do not forsake them.

17 They are turned back and utterly put to shame,

who trust in carved idols,

who say to metal images,

“You are our gods.”

ISRAEL’S FAILURE TO HEAR AND SEE

[18] Hear, you deaf,

and look, you blind, that you may see!

[19] Who is blind but my servant,

or deaf as my messenger whom I send?

Who is blind as my dedicated one, [1]

or blind as the servant of the LORD?

20 He sees many things, but does not observe them;

his ears are open, but he does not hear.

[21] The LORD was pleased, for his righteousness’ sake,

to magnify his law and make it glorious.

[22] But this is a people plundered and looted;

they are all of them trapped in holes

and hidden in prisons;

they have become plunder with none to rescue,

spoil with none to say, “Restore!”

23 Who among you will give ear to this,

will attend and listen for the time to come?

[24] Who gave up Jacob to the looter,

and Israel to the plunderers?

Was it not the LORD, against whom we have sinned,

in whose ways they would not walk,

and whose law they would not obey?

[25] So he poured on him the heat of his anger

and the might of battle;

it set him on fire all around, but he did not understand;

it burned him up, but he did not take it to heart.

ISRAEL’S ONLY SAVIOR

43  But now thus says the LORD,

he who created you, O Jacob,

he who formed you, O Israel:

“Fear not, for I have redeemed you;

I have called you by name, you are mine.

[2] When you pass through the waters, I will be with you;

and through the rivers, they shall not overwhelm you;

when you walk through fire you shall not be burned,

and the flame shall not consume you.

[3] For I am the LORD your God,

the Holy One of Israel, your Savior.

I give Egypt as your ransom,

Cush and Seba in exchange for you.

[4] Because you are precious in my eyes,

and honored, and I love you,

I give men in return for you,

peoples in exchange for your life.

[5] Fear not, for I am with you;

I will bring your offspring from the east,

and from the west I will gather you.

6 I will say to the north, Give up,

and to the south, Do not withhold;

bring my sons from afar

and my daughters from the end of the earth,

7 everyone who is called by my name,

whom I created for my glory,

whom I formed and made.”

[8] Bring out the people who are blind, yet have eyes,

who are deaf, yet have ears!

[9] All the nations gather together,

and the peoples assemble.

Who among them can declare this,

and show us the former things?

Let them bring their witnesses to prove them right,

and let them hear and say, It is true.

[10] “You are my witnesses,” declares the LORD,

“and my servant whom I have chosen,

that you may know and believe me

and understand that I am he.

Before me no god was formed,

nor shall there be any after me.

[11] I, I am the LORD,

and besides me there is no savior.

12 I declared and saved and proclaimed,

when there was no strange god among you;

and you are my witnesses,” declares the LORD, “and I am God.

[13] Also henceforth I am he;

there is none who can deliver from my hand;

I work, and who can turn it back?”

[14] Thus says the LORD,

your Redeemer, the Holy One of Israel:

“For your sake I send to Babylon

and bring them all down as fugitives,

even the Chaldeans, in the ships in which they rejoice.

15 I am the LORD, your Holy One,

the Creator of Israel, your King.”

[16] Thus says the LORD,

who makes a way in the sea,

a path in the mighty waters,

[17] who brings forth chariot and horse,

army and warrior;

they lie down, they cannot rise,

they are extinguished, quenched like a wick:

18 “Remember not the former things,

nor consider the things of old.

[19] Behold, I am doing a new thing;

now it springs forth, do you not perceive it?

I will make a way in the wilderness

and rivers in the desert.

[20] The wild beasts will honor me,

the jackals and the ostriches,

for I give water in the wilderness,

rivers in the desert,

to give drink to my chosen people,

21 the people whom I formed for myself

that they might declare my praise.

[22] “Yet you did not call upon me, O Jacob;

but you have been weary of me, O Israel!

[23] You have not brought me your sheep for burnt offerings,

or honored me with your sacrifices.

I have not burdened you with offerings,

or wearied you with frankincense.

[24] You have not bought me sweet cane with money,

or satisfied me with the fat of your sacrifices.

But you have burdened me with your sins;

you have wearied me with your iniquities.

[25] “I, I am he

who blots out your transgressions for my own sake,

and I will not remember your sins.

[26] Put me in remembrance; let us argue together;

set forth your case, that you may be proved right.

[27] Your first father sinned,

and your mediators transgressed against me.

[28] Therefore I will profane the princes of the sanctuary,

and deliver Jacob to utter destruction

and Israel to reviling.

ISRAEL THE LORD’S CHOSEN

44  “But now hear, O Jacob my servant,

Israel whom I have chosen!

[2] Thus says the LORD who made you,

who formed you from the womb and will help you:

Fear not, O Jacob my servant,

Jeshurun whom I have chosen.

[3] For I will pour water on the thirsty land,

and streams on the dry ground;

THE TRIUNITY OF GOD

The doctrine of the Trinity is difficult and perplexing to us. Sometimes it is thought that Christianity teaches the absurd notion that 1+1+1=1. That is clearly a false equation. The term Trinity describes a relationship not of three gods, but of one God who is three persons. Trinity does not mean tritheism, that is, that there are three beings who together are God. The word Trinity is used in an effort to define the fullness of the Godhead both in terms of His unity and diversity.

The historic formulation of the Trinity is that God is one in essence and three in person. Though the formula is mysterious and even paradoxical, it is in no way contradictory. The unity of the Godhead is affirmed in terms of essence or being, while the diversity of the Godhead is expressed in terms of person.

Though the term Trinity is not found in the Bible, the concept is clearly there. On the one hand the Bible strongly affirms the unity of God (Deuteronomy 6:4). On the other hand the Bible clearly affirms the full deity of the three persons of the Godhead: the Father, Son, and Holy Spirit. The church has rejected the heresies of modalism and tritheism. Modalism denies the distinction of persons within the Godhead, claiming that Father, Son, and Holy Spirit are just ways in which God expresses Himself. Tritheism, on the other hand, falsely declares that there are three beings who together make up God.

The term person does not mean a distinction in essence but a different subsistence in the Godhead. A subsistence in the Godhead is a real difference but not an essential difference in the sense of a difference in being. Each person subsists or exists “under” the pure essence of deity. Subsistence is a difference within the scope of being, not a separate being or essence. All persons in the Godhead have all the attributes of deity.

There is also a distinction in the work done by each member of the Trinity. The work of salvation is in one sense common to all three persons of the Trinity. Yet in the manner of activity, there are differing operations assumed by the Father, the Son, and the Holy Spirit. The Father initiates creation and redemption; the Son redeems the creation; and the Holy Spirit regenerates and sanctifies, applying redemption to believers.

The Trinity does not refer to parts of God or even to roles. Human analogies such as one man who is a father, son, and a husband fail to capture the mystery of the nature of God.

The doctrine of the Trinity does not fully explain the mysterious character of God. Rather, it sets the boundaries outside of which we must not step. It defines the limits of our finite reflection. It demands that we be faithful to the biblical revelation that in one sense God is one and in a different sense He is three.

I will pour my Spirit upon your offspring,

and my blessing on your descendants.

4 They shall spring up among the grass

like willows by flowing streams.

[5] This one will say, ‘I am the LORD’s,’

another will call on the name of Jacob,

and another will write on his hand, ‘The LORD’s,’

and name himself by the name of Israel.”

BESIDES ME THERE IS NO GOD

[6] Thus says the LORD, the King of Israel

and his Redeemer, the LORD of hosts:

“I am the first and I am the last;

besides me there is no god.

[7] Who is like me? Let him proclaim it. [1]

Let him declare and set it before me,

since I appointed an ancient people.

Let them declare what is to come, and what will happen.

[8] Fear not, nor be afraid;

have I not told you from of old and declared it?

And you are my witnesses!

Is there a God besides me?

There is no Rock; I know not any.”

THE FOLLY OF IDOLATRY

[9] All who fashion idols are nothing, and the things they delight in do not profit. Their witnesses neither see nor know, that they may be put to shame. 10 Who fashions a god or casts an idol that is profitable for nothing? [11] Behold, all his companions shall be put to shame, and the craftsmen are only human. Let them all assemble, let them stand forth. They shall be terrified; they shall be put to shame together.

[12] The ironsmith takes a cutting tool and works it over the coals. He fashions it with hammers and works it with his strong arm. He becomes hungry, and his strength fails; he drinks no water and is faint. [13] The carpenter stretches a line; he marks it out with a pencil. He shapes it with planes and marks it with a compass. He shapes it into the figure of a man, with the beauty of a man, to dwell in a house. 14 He cuts down cedars, or he chooses a cypress tree or an oak and lets it grow strong among the trees of the forest. He plants a cedar and the rain nourishes it. 15 Then it becomes fuel for a man. He takes a part of it and warms himself; he kindles a fire and bakes bread. Also he makes a god and worships it; he makes it an idol and falls down before it. [16] Half of it he burns in the fire. Over the half he eats meat; he roasts it and is satisfied. Also he warms himself and says, “Aha, I am warm, I have seen the fire!” [17] And the rest of it he makes into a god, his idol, and falls down to it and worships it. He prays to it and says, “Deliver me, for you are my god!”

[18] They know not, nor do they discern, for he has shut their eyes, so that they cannot see, and their hearts, so that they cannot understand. [19] No one considers, nor is there knowledge or discernment to say, “Half of it I burned in the fire; I also baked bread on its coals; I roasted meat and have eaten. And shall I make the rest of it an abomination? Shall I fall down before a block of wood?” [20] He feeds on ashes; a deluded heart has led him astray, and he cannot deliver himself or say, “Is there not a lie in my right hand?”

THE LORD REDEEMS ISRAEL

21 Remember these things, O Jacob,

and Israel, for you are my servant;

I formed you; you are my servant;

O Israel, you will not be forgotten by me.

[22] I have blotted out your transgressions like a cloud

and your sins like mist;

return to me, for I have redeemed you.

[23] Sing, O heavens, for the LORD has done it;

shout, O depths of the earth;

break forth into singing, O mountains,

O forest, and every tree in it!

For the LORD has redeemed Jacob,

and will be glorified [1] in Israel.

[24] Thus says the LORD, your Redeemer,

who formed you from the womb:

“I am the LORD, who made all things,

who alone stretched out the heavens,

who spread out the earth by myself,

[25] who frustrates the signs of liars

and makes fools of diviners,

who turns wise men back

and makes their knowledge foolish,

[26] who confirms the word of his servant

and fulfills the counsel of his messengers,

who says of Jerusalem, ‘She shall be inhabited,’

and of the cities of Judah, ‘They shall be built,

and I will raise up their ruins’;

[27] who says to the deep, ‘Be dry;

I will dry up your rivers’;

[28] who says of Cyrus, ‘He is my shepherd,

and he shall fulfill all my purpose’;

saying of Jerusalem, ‘She shall be built,’

and of the temple, ‘Your foundation shall be laid.’”

CYRUS, GOD’S INSTRUMENT

45  Thus says the LORD to his anointed, to Cyrus,

whose right hand I have grasped,

to subdue nations before him

and to loose the belts of kings,

to open doors before him

that gates may not be closed:

[2] “I will go before you

and level the exalted places, [1]

I will break in pieces the doors of bronze

and cut through the bars of iron,

[3] I will give you the treasures of darkness

and the hoards in secret places,

that you may know that it is I, the LORD,

the God of Israel, who call you by your name.

[4] For the sake of my servant Jacob,

and Israel my chosen,

I call you by your name,

I name you, though you do not know me.

5 I am the LORD, and there is no other,

besides me there is no God;

I equip you, though you do not know me,

[6] that people may know, from the rising of the sun

and from the west, that there is none besides me;

I am the LORD, and there is no other.

[7] I form light and create darkness,

I make well-being and create calamity,

I am the LORD, who does all these things.

[8] “Shower, O heavens, from above,

and let the clouds rain down righteousness;

let the earth open, that salvation and righteousness may bear fruit;

let the earth cause them both to sprout;

I the LORD have created it.

[9] “Woe to him who strives with him who formed him,

a pot among earthen pots!

Does the clay say to him who forms it, ‘What are you making?’

or ‘Your work has no handles’?

10 Woe to him who says to a father, ‘What are you begetting?’

or to a woman, ‘With what are you in labor?’”

11 Thus says the LORD,

the Holy One of Israel, and the one who formed him:

“Ask me of things to come;

will you command me concerning my children and the work of my hands? [1]

12 I made the earth

and created man on it;

it was my hands that stretched out the heavens,

and I commanded all their host.

[13] I have stirred him up in righteousness,

and I will make all his ways level;

he shall build my city

and set my exiles free,

not for price or reward,”

says the LORD of hosts.

THE LORD, THE ONLY SAVIOR

[14] Thus says the LORD:

“The wealth of Egypt and the merchandise of Cush,

and the Sabeans, men of stature,

shall come over to you and be yours;

they shall follow you;

they shall come over in chains and bow down to you.

They will plead with you, saying:

‘Surely God is in you, and there is no other,

no god besides him.’”

[15] Truly, you are a God who hides himself,

O God of Israel, the Savior.

16 All of them are put to shame and confounded;

the makers of idols go in confusion together.

[17] But Israel is saved by the LORD

with everlasting salvation;

you shall not be put to shame or confounded

to all eternity.

[18] For thus says the LORD,

who created the heavens

(he is God!),

who formed the earth and made it

(he established it;

he did not create it empty,

he formed it to be inhabited!):

“I am the LORD, and there is no other.

[19] I did not speak in secret,

in a land of darkness;

I did not say to the offspring of Jacob,

‘Seek me in vain.’ [1]

I the LORD speak the truth;

I declare what is right.

20 “Assemble yourselves and come;

draw near together,

you survivors of the nations!

They have no knowledge

who carry about their wooden idols,

and keep on praying to a god

that cannot save.

[21] Declare and present your case;

let them take counsel together!

Who told this long ago?

Who declared it of old?

Was it not I, the LORD?

And there is no other god besides me,

a righteous God and a Savior;

there is none besides me.

[22] “Turn to me and be saved,

all the ends of the earth!

For I am God, and there is no other.

[23] By myself I have sworn;

from my mouth has gone out in righteousness

a word that shall not return:

‘To me every knee shall bow,

every tongue shall swear allegiance.’ [2]

24 “Only in the LORD, it shall be said of me,

are righteousness and strength;

to him shall come and be ashamed

all who were incensed against him.

25 In the LORD all the offspring of Israel

shall be justified and shall glory.”

THE IDOLS OF BABYLON AND THE ONE TRUE GOD

46  Bel bows down; Nebo stoops;

their idols are on beasts and livestock;

these things you carry are borne

as burdens on weary beasts.

[2] They stoop; they bow down together;

they cannot save the burden,

but themselves go into captivity.

[3] “Listen to me, O house of Jacob,

all the remnant of the house of Israel,

who have been borne by me from before your birth,

carried from the womb;

[4] even to your old age I am he,

and to gray hairs I will carry you.

I have made, and I will bear;

I will carry and will save.

[5] “To whom will you liken me and make me equal,

and compare me, that we may be alike?

6 Those who lavish gold from the purse,

and weigh out silver in the scales,

hire a goldsmith, and he makes it into a god;

then they fall down and worship!

[7] They lift it to their shoulders, they carry it,

they set it in its place, and it stands there;

it cannot move from its place.

If one cries to it, it does not answer

or save him from his trouble.

8 “Remember this and stand firm,

recall it to mind, you transgressors,

[9] remember the former things of old;

for I am God, and there is no other;

I am God, and there is none like me,

[10] declaring the end from the beginning

and from ancient times things not yet done,

saying, ‘My counsel shall stand,

and I will accomplish all my purpose,’

[11] calling a bird of prey from the east,

the man of my counsel from a far country.

I have spoken, and I will bring it to pass;

I have purposed, and I will do it.

[12] “Listen to me, you stubborn of heart,

you who are far from righteousness:

[13] I bring near my righteousness; it is not far off,

and my salvation will not delay;

I will put salvation in Zion,

for Israel my glory.”

THE HUMILIATION OF BABYLON

47  Come down and sit in the dust,

O virgin daughter of Babylon;

sit on the ground without a throne,

O daughter of the Chaldeans!

For you shall no more be called

tender and delicate.

[2] Take the millstones and grind flour,

put off your veil,

strip off your robe, uncover your legs,

pass through the rivers.

3 Your nakedness shall be uncovered,

and your disgrace shall be seen.

I will take vengeance,

and I will spare no one.

[4] Our Redeemer—the LORD of hosts is his name—

is the Holy One of Israel.

5 Sit in silence, and go into darkness,

O daughter of the Chaldeans;

for you shall no more be called

the mistress of kingdoms.

6 I was angry with my people;

I profaned my heritage;

I gave them into your hand;

you showed them no mercy;

on the aged you made your yoke exceedingly heavy.

[7] You said, “I shall be mistress forever,”

so that you did not lay these things to heart

or remember their end.

[8] Now therefore hear this, you lover of pleasures,

who sit securely,

who say in your heart,

“I am, and there is no one besides me;

I shall not sit as a widow

or know the loss of children”:

[9] These two things shall come to you

in a moment, in one day;

the loss of children and widowhood

shall come upon you in full measure,

in spite of your many sorceries

and the great power of your enchantments.

[10] You felt secure in your wickedness,

you said, “No one sees me”;

your wisdom and your knowledge led you astray,

and you said in your heart,

“I am, and there is no one besides me.”

[11] But evil shall come upon you,

which you will not know how to charm away;

disaster shall fall upon you,

for which you will not be able to atone;

and ruin shall come upon you suddenly,

of which you know nothing.

[12] Stand fast in your enchantments

and your many sorceries,

with which you have labored from your youth;

perhaps you may be able to succeed;

perhaps you may inspire terror.

[13] You are wearied with your many counsels;

let them stand forth and save you,

those who divide the heavens,

who gaze at the stars,

who at the new moons make known

what shall come upon you.

[14] Behold, they are like stubble;

the fire consumes them;

they cannot deliver themselves

from the power of the flame.

No coal for warming oneself is this,

no fire to sit before!

[15] Such to you are those with whom you have labored,

who have done business with you from your youth;

they wander about, each in his own direction;

there is no one to save you.

ISRAEL REFINED FOR GOD’S GLORY

48  Hear this, O house of Jacob,

who are called by the name of Israel,

and who came from the waters of Judah,

who swear by the name of the LORD

and confess the God of Israel,

but not in truth or right.

[2] For they call themselves after the holy city,

and stay themselves on the God of Israel;

the LORD of hosts is his name.

[3] “The former things I declared of old;

they went out from my mouth, and I announced them;

then suddenly I did them, and they came to pass.

[4] Because I know that you are obstinate,

and your neck is an iron sinew

and your forehead brass,

[5] I declared them to you from of old,

before they came to pass I announced them to you,

lest you should say, ‘My idol did them,

my carved image and my metal image commanded them.’

[6] “You have heard; now see all this;

and will you not declare it?

From this time forth I announce to you new things,

hidden things that you have not known.

7 They are created now, not long ago;

before today you have never heard of them,

lest you should say, ‘Behold, I knew them.’

[8] You have never heard, you have never known,

from of old your ear has not been opened.

For I knew that you would surely deal treacherously,

and that from before birth you were called a rebel.

9 “For my name’s sake I defer my anger,

for the sake of my praise I restrain it for you,

that I may not cut you off.

[10] Behold, I have refined you, but not as silver;

I have tried [1] you in the furnace of affliction.

[11] For my own sake, for my own sake, I do it,

for how should my name [1] be profaned?

My glory I will not give to another.

THE LORD’S CALL TO ISRAEL

[12] “Listen to me, O Jacob,

and Israel, whom I called!

I am he; I am the first,

and I am the last.

13 My hand laid the foundation of the earth,

and my right hand spread out the heavens;

when I call to them,

they stand forth together.

[14] “Assemble, all of you, and listen!

Who among them has declared these things?

The LORD loves him;

he shall perform his purpose on Babylon,

and his arm shall be against the Chaldeans.

[15] I, even I, have spoken and called him;

I have brought him, and he will prosper in his way.

[16] Draw near to me, hear this:

from the beginning I have not spoken in secret,

from the time it came to be I have been there.”

And now the Lord GOD has sent me, and his Spirit.

[17] Thus says the LORD,

your Redeemer, the Holy One of Israel:

“I am the LORD your God,

who teaches you to profit,

who leads you in the way you should go.

[18] Oh that you had paid attention to my commandments!

Then your peace would have been like a river,

and your righteousness like the waves of the sea;

[19] your offspring would have been like the sand,

and your descendants like its grains;

their name would never be cut off

or destroyed from before me.”

20 Go out from Babylon, flee from Chaldea,

declare this with a shout of joy, proclaim it,

send it out to the end of the earth;

say, “The LORD has redeemed his servant Jacob!”

[21] They did not thirst when he led them through the deserts;

he made water flow for them from the rock;

he split the rock and the water gushed out.

[22] “There is no peace,” says the LORD, “for the wicked.”

THE SERVANT OF THE LORD

49  Listen to me, O coastlands,

and give attention, you peoples from afar.

The LORD called me from the womb,

from the body of my mother he named my name.

[2] He made my mouth like a sharp sword;

in the shadow of his hand he hid me;

he made me a polished arrow;

in his quiver he hid me away.

[3] And he said to me, “You are my servant,

Israel, in whom I will be glorified.” [1]

[4] But I said, “I have labored in vain;

I have spent my strength for nothing and vanity;

yet surely my right is with the LORD,

and my recompense with my God.”

[5] And now the LORD says,

he who formed me from the womb to be his servant,

to bring Jacob back to him;

and that Israel might be gathered to him—

for I am honored in the eyes of the LORD,

and my God has become my strength—

[6] he says:

“It is too light a thing that you should be my servant

to raise up the tribes of Jacob

and to bring back the preserved of Israel;

I will make you as a light for the nations,

that my salvation may reach to the end of the earth.”

[7] Thus says the LORD,

the Redeemer of Israel and his Holy One,

to one deeply despised, abhorred by the nation,

the servant of rulers:

“Kings shall see and arise;

princes, and they shall prostrate themselves;

because of the LORD, who is faithful,

the Holy One of Israel, who has chosen you.”

THE RESTORATION OF ISRAEL

[8] Thus says the LORD:

“In a time of favor I have answered you;

in a day of salvation I have helped you;

I will keep you and give you

as a covenant to the people,

to establish the land,

to apportion the desolate heritages,

[9] saying to the prisoners, ‘Come out,’

to those who are in darkness, ‘Appear.’

They shall feed along the ways;

on all bare heights shall be their pasture;

[10] they shall not hunger or thirst,

neither scorching wind nor sun shall strike them,

for he who has pity on them will lead them,

and by springs of water will guide them.

[11] And I will make all my mountains a road,

and my highways shall be raised up.

[12] Behold, these shall come from afar,

and behold, these from the north and from the west, [1]

and these from the land of Syene.” [2]

[13] Sing for joy, O heavens, and exult, O earth;

break forth, O mountains, into singing!

For the LORD has comforted his people

and will have compassion on his afflicted.

[14] But Zion said, “The LORD has forsaken me;

my Lord has forgotten me.”

15 “Can a woman forget her nursing child,

that she should have no compassion on the son of her womb?

Even these may forget,

yet I will not forget you.

[16] Behold, I have engraved you on the palms of my hands;

your walls are continually before me.

17 Your builders make haste; [1]

your destroyers and those who laid you waste go out from you.

[18] Lift up your eyes around and see;

they all gather, they come to you.

As I live, declares the LORD,

you shall put them all on as an ornament;

you shall bind them on as a bride does.

[19] “Surely your waste and your desolate places

and your devastated land—

surely now you will be too narrow for your inhabitants,

and those who swallowed you up will be far away.

20 The children of your bereavement

will yet say in your ears:

‘The place is too narrow for me;

make room for me to dwell in.’

[21] Then you will say in your heart:

‘Who has borne me these?

I was bereaved and barren,

exiled and put away,

but who has brought up these?

Behold, I was left alone;

from where have these come?’”

[22] Thus says the Lord GOD:

“Behold, I will lift up my hand to the nations,

and raise my signal to the peoples;

and they shall bring your sons in their arms, [2]

and your daughters shall be carried on their shoulders.

[23] Kings shall be your foster fathers,

and their queens your nursing mothers.

With their faces to the ground they shall bow down to you,

and lick the dust of your feet.

Then you will know that I am the LORD;

those who wait for me shall not be put to shame.”

24 Can the prey be taken from the mighty,

or the captives of a tyrant [3] be rescued?

[25] For thus says the LORD:

“Even the captives of the mighty shall be taken,

and the prey of the tyrant be rescued,

for I will contend with those who contend with you,

and I will save your children.

[26] I will make your oppressors eat their own flesh,

and they shall be drunk with their own blood as with wine.

Then all flesh shall know

that I am the LORD your Savior,

and your Redeemer, the Mighty One of Jacob.”

ISRAEL’S SIN AND THE SERVANT’S OBEDIENCE

50  Thus says the LORD:

“Where is your mother’s certificate of divorce,

with which I sent her away?

Or which of my creditors is it

to whom I have sold you?

Behold, for your iniquities you were sold,

and for your transgressions your mother was sent away.

[2] Why, when I came, was there no man;

why, when I called, was there no one to answer?

Is my hand shortened, that it cannot redeem?

Or have I no power to deliver?

Behold, by my rebuke I dry up the sea,

I make the rivers a desert;

their fish stink for lack of water

and die of thirst.

3 I clothe the heavens with blackness

and make sackcloth their covering.”

[4] The Lord GOD has given me

the tongue of those who are taught,

that I may know how to sustain with a word

him who is weary.

Morning by morning he awakens;

he awakens my ear

to hear as those who are taught.

[5] The Lord GOD has opened my ear,

and I was not rebellious;

I turned not backward.

[6] I gave my back to those who strike,

and my cheeks to those who pull out the beard;

I hid not my face

from disgrace and spitting.

[7] But the Lord GOD helps me;

therefore I have not been disgraced;

therefore I have set my face like a flint,

and I know that I shall not be put to shame.

8 He who vindicates me is near.

Who will contend with me?

Let us stand up together.

Who is my adversary?

Let him come near to me.

9 Behold, the Lord GOD helps me;

who will declare me guilty?

Behold, all of them will wear out like a garment;

the moth will eat them up.

[10] Who among you fears the LORD

and obeys the voice of his servant?

Let him who walks in darkness

and has no light

trust in the name of the LORD

and rely on his God.

[11] Behold, all you who kindle a fire,

who equip yourselves with burning torches!

Walk by the light of your fire,

and by the torches that you have kindled!

This you have from my hand:

you shall lie down in torment.

THE LORD’S COMFORT FOR ZION

51  “Listen to me, you who pursue righteousness,

you who seek the LORD:

look to the rock from which you were hewn,

and to the quarry from which you were dug.

2 Look to Abraham your father

and to Sarah who bore you;

for he was but one when I called him,

that I might bless him and multiply him.

[3] For the LORD comforts Zion;

he comforts all her waste places

and makes her wilderness like Eden,

her desert like the garden of the LORD;

joy and gladness will be found in her,

thanksgiving and the voice of song.

[4] “Give attention to me, my people,

and give ear to me, my nation;

for a law [1] will go out from me,

and I will set my justice for a light to the peoples.

[5] My righteousness draws near,

my salvation has gone out,

and my arms will judge the peoples;

the coastlands hope for me,

and for my arm they wait.

[6] Lift up your eyes to the heavens,

and look at the earth beneath;

for the heavens vanish like smoke,

the earth will wear out like a garment,

and they who dwell in it will die in like manner; [2]

but my salvation will be forever,

and my righteousness will never be dismayed.

[7] “Listen to me, you who know righteousness,

the people in whose heart is my law;

fear not the reproach of man,

nor be dismayed at their revilings.

[8] For the moth will eat them up like a garment,

and the worm will eat them like wool;

but my righteousness will be forever,

and my salvation to all generations.”

[9] Awake, awake, put on strength,

O arm of the LORD;

awake, as in days of old,

the generations of long ago.

Was it not you who cut Rahab in pieces,

who pierced the dragon?

[10] Was it not you who dried up the sea,

the waters of the great deep,

who made the depths of the sea a way

for the redeemed to pass over?

[11] And the ransomed of the LORD shall return

and come to Zion with singing;

everlasting joy shall be upon their heads;

they shall obtain gladness and joy,

and sorrow and sighing shall flee away.

[12] “I, I am he who comforts you;

who are you that you are afraid of man who dies,

of the son of man who is made like grass,

13 and have forgotten the LORD, your Maker,

who stretched out the heavens

and laid the foundations of the earth,

and you fear continually all the day

because of the wrath of the oppressor,

when he sets himself to destroy?

And where is the wrath of the oppressor?

[14] He who is bowed down shall speedily be released;

he shall not die and go down to the pit,

neither shall his bread be lacking.

[15] I am the LORD your God,

who stirs up the sea so that its waves roar—

the LORD of hosts is his name.

[16] And I have put my words in your mouth

and covered you in the shadow of my hand,

establishing [1] the heavens

and laying the foundations of the earth,

and saying to Zion, ‘You are my people.’”

[17] Wake yourself, wake yourself,

stand up, O Jerusalem,

you who have drunk from the hand of the LORD

the cup of his wrath,

who have drunk to the dregs

the bowl, the cup of staggering.

[18] There is none to guide her

among all the sons she has borne;

there is none to take her by the hand

among all the sons she has brought up.

19 These two things have happened to you—

who will console you?—

devastation and destruction, famine and sword;

who will comfort you? [1]

[20] Your sons have fainted;

they lie at the head of every street

like an antelope in a net;

they are full of the wrath of the LORD,

the rebuke of your God.

[21] Therefore hear this, you who are afflicted,

who are drunk, but not with wine:

22 Thus says your Lord, the LORD,

your God who pleads the cause of his people:

“Behold, I have taken from your hand the cup of staggering;

the bowl of my wrath you shall drink no more;

[23] and I will put it into the hand of your tormentors,

who have said to you,

‘Bow down, that we may pass over’;

and you have made your back like the ground

and like the street for them to pass over.”

THE LORD’S COMING SALVATION

52  Awake, awake,

put on your strength, O Zion;

put on your beautiful garments,

O Jerusalem, the holy city;

for there shall no more come into you

the uncircumcised and the unclean.

[2] Shake yourself from the dust and arise;

be seated, O Jerusalem;

loose the bonds from your neck,

O captive daughter of Zion.

[3] For thus says the LORD: “You were sold for nothing, and you shall be redeemed without money.” [4] For thus says the Lord GOD: “My people went down at the first into Egypt to sojourn there, and the Assyrian oppressed them for nothing. [1] [5] Now therefore what have I here,” declares the LORD, “seeing that my people are taken away for nothing? Their rulers wail,” declares the LORD, “and continually all the day my name is despised. [6] Therefore my people shall know my name. Therefore in that day they shall know that it is I who speak; here I am.”

[7] How beautiful upon the mountains

are the feet of him who brings good news,

who publishes peace, who brings good news of happiness,

who publishes salvation,

who says to Zion, “Your God reigns.”

8 The voice of your watchmen—they lift up their voice;

together they sing for joy;

for eye to eye they see

the return of the LORD to Zion.

[9] Break forth together into singing,

you waste places of Jerusalem,

for the LORD has comforted his people;

he has redeemed Jerusalem.

10 The LORD has bared his holy arm

before the eyes of all the nations,

and all the ends of the earth shall see

the salvation of our God.

[11] Depart, depart, go out from there;

touch no unclean thing;

go out from the midst of her; purify yourselves,

you who bear the vessels of the LORD.

[12] For you shall not go out in haste,

and you shall not go in flight,

for the LORD will go before you,

and the God of Israel will be your rear guard.

HE WAS PIERCED FOR OUR TRANSGRESSIONS

[13] Behold, my servant shall act wisely; [2]

he shall be high and lifted up,

and shall be exalted.

[14] As many were astonished at you—

his appearance was so marred, beyond human semblance,

and his form beyond that of the children of mankind—

[15] so shall he sprinkle [1] many nations;

kings shall shut their mouths because of him;

for that which has not been told them they see,

and that which they have not heard they understand.

53  Who has believed what he has heard from us? [2]

And to whom has the arm of the LORD been revealed?

[2] For he grew up before him like a young plant,

and like a root out of dry ground;

he had no form or majesty that we should look at him,

and no beauty that we should desire him.

[3] He was despised and rejected [3] by men;

a man of sorrows, [4] and acquainted with [5] grief; [6]

and as one from whom men hide their faces [7]

he was despised, and we esteemed him not.

[4] Surely he has borne our griefs

and carried our sorrows;

yet we esteemed him stricken,

smitten by God, and afflicted.

[5] But he was pierced for our transgressions;

he was crushed for our iniquities;

upon him was the chastisement that brought us peace,

and with his wounds we are healed.

[6] All we like sheep have gone astray;

we have turned—every one—to his own way;

and the LORD has laid on him

the iniquity of us all.

[7] He was oppressed, and he was afflicted,

yet he opened not his mouth;

like a lamb that is led to the slaughter,

and like a sheep that before its shearers is silent,

so he opened not his mouth.

[8] By oppression and judgment he was taken away;

and as for his generation, who considered

that he was cut off out of the land of the living,

stricken for the transgression of my people?

[9] And they made his grave with the wicked

and with a rich man in his death,

although he had done no violence,

and there was no deceit in his mouth.

[10] Yet it was the will of the LORD to crush him;

he has put him to grief; [1]

when his soul makes [2] an offering for guilt,

he shall see his offspring; he shall prolong his days;

the will of the LORD shall prosper in his hand.

[11] Out of the anguish of his soul he shall see [3] and be satisfied;

by his knowledge shall the righteous one, my servant,

make many to be accounted righteous,

and he shall bear their iniquities.

[12] Therefore I will divide him a portion with the many, [4]

and he shall divide the spoil with the strong, [5]

because he poured out his soul to death

and was numbered with the transgressors;

yet he bore the sin of many,

and makes intercession for the transgressors.

THE ETERNAL COVENANT OF PEACE

54  “Sing, O barren one, who did not bear;

break forth into singing and cry aloud,

you who have not been in labor!

For the children of the desolate one will be more

than the children of her who is married,” says the LORD.

[2] “Enlarge the place of your tent,

and let the curtains of your habitations be stretched out;

do not hold back; lengthen your cords

and strengthen your stakes.

[3] For you will spread abroad to the right and to the left,

and your offspring will possess the nations

and will people the desolate cities.

[4] “Fear not, for you will not be ashamed;

be not confounded, for you will not be disgraced;

for you will forget the shame of your youth,

and the reproach of your widowhood you will remember no more.

[5] For your Maker is your husband,

the LORD of hosts is his name;

and the Holy One of Israel is your Redeemer,

the God of the whole earth he is called.

[6] For the LORD has called you

like a wife deserted and grieved in spirit,

like a wife of youth when she is cast off,

says your God.

[7] For a brief moment I deserted you,

but with great compassion I will gather you.

8 In overflowing anger for a moment

I hid my face from you,

but with everlasting love I will have compassion on you,”

says the LORD, your Redeemer.

[9] “This is like the days of Noah [1] to me:

as I swore that the waters of Noah

should no more go over the earth,

so I have sworn that I will not be angry with you,

and will not rebuke you.

[10] For the mountains may depart

and the hills be removed,

but my steadfast love shall not depart from you,

and my covenant of peace shall not be removed,”

says the LORD, who has compassion on you.

[11] “O afflicted one, storm-tossed and not comforted,

behold, I will set your stones in antimony,

and lay your foundations with sapphires. [1]

12 I will make your pinnacles of agate, [2]

your gates of carbuncles, [3]

and all your wall of precious stones.

[13] All your children shall be taught by the LORD,

and great shall be the peace of your children.

14 In righteousness you shall be established;

you shall be far from oppression, for you shall not fear;

and from terror, for it shall not come near you.

[15] If anyone stirs up strife,

it is not from me;

whoever stirs up strife with you

shall fall because of you.

[16] Behold, I have created the smith

who blows the fire of coals

and produces a weapon for its purpose.

I have also created the ravager to destroy;

[17] no weapon that is fashioned against you shall succeed,

and you shall refute every tongue that rises against you in judgment.

This is the heritage of the servants of the LORD

and their vindication [4] from me, declares the LORD.”

THE COMPASSION OF THE LORD

55  “Come, everyone who thirsts,

come to the waters;

and he who has no money,

come, buy and eat!

Come, buy wine and milk

without money and without price.

[2] Why do you spend your money for that which is not bread,

and your labor for that which does not satisfy?

Listen diligently to me, and eat what is good,

and delight yourselves in rich food.

[3] Incline your ear, and come to me;

hear, that your soul may live;

and I will make with you an everlasting covenant,

my steadfast, sure love for David.

[4] Behold, I made him a witness to the peoples,

a leader and commander for the peoples.

[5] Behold, you shall call a nation that you do not know,

and a nation that did not know you shall run to you,

because of the LORD your God, and of the Holy One of Israel,

for he has glorified you.

[6] “Seek the LORD while he may be found;

call upon him while he is near;

[7] let the wicked forsake his way,

and the unrighteous man his thoughts;

let him return to the LORD, that he may have compassion on him,

and to our God, for he will abundantly pardon.

[8] For my thoughts are not your thoughts,

neither are your ways my ways, declares the LORD.

9 For as the heavens are higher than the earth,

so are my ways higher than your ways

and my thoughts than your thoughts.

[10] “For as the rain and the snow come down from heaven

and do not return there but water the earth,

making it bring forth and sprout,

giving seed to the sower and bread to the eater,

[11] so shall my word be that goes out from my mouth;

it shall not return to me empty,

but it shall accomplish that which I purpose,

and shall succeed in the thing for which I sent it.

[12] “For you shall go out in joy

and be led forth in peace;

the mountains and the hills before you

shall break forth into singing,

and all the trees of the field shall clap their hands.

[13] Instead of the thorn shall come up the cypress;

instead of the brier shall come up the myrtle;

and it shall make a name for the LORD,

an everlasting sign that shall not be cut off.”

SALVATION FOR FOREIGNERS

56  Thus says the LORD:

“Keep justice, and do righteousness,

for soon my salvation will come,

and my righteousness be revealed.

[2] Blessed is the man who does this,

and the son of man who holds it fast,

who keeps the Sabbath, not profaning it,

and keeps his hand from doing any evil.”

[3] Let not the foreigner who has joined himself to the LORD say,

“The LORD will surely separate me from his people”;

and let not the eunuch say,

“Behold, I am a dry tree.”

4 For thus says the LORD:

“To the eunuchs who keep my Sabbaths,

who choose the things that please me

and hold fast my covenant,

[5] I will give in my house and within my walls

a monument and a name

better than sons and daughters;

I will give them an everlasting name

that shall not be cut off.

[6] “And the foreigners who join themselves to the LORD,

to minister to him, to love the name of the LORD,

and to be his servants,

everyone who keeps the Sabbath and does not profane it,

and holds fast my covenant—

[7] these I will bring to my holy mountain,

and make them joyful in my house of prayer;

their burnt offerings and their sacrifices

will be accepted on my altar;

for my house shall be called a house of prayer

for all peoples.”

[8] The Lord GOD,

who gathers the outcasts of Israel, declares,

“I will gather yet others to him

besides those already gathered.”

ISRAEL’S IRRESPONSIBLE LEADERS

[9] All you beasts of the field, come to devour—

all you beasts in the forest.

[10] His watchmen are blind;

they are all without knowledge;

they are all silent dogs;

they cannot bark,

dreaming, lying down,

loving to slumber.

[11] The dogs have a mighty appetite;

they never have enough.

But they are shepherds who have no understanding;

they have all turned to their own way,

each to his own gain, one and all.

[12] “Come,” they say, “let me get wine;

let us fill ourselves with strong drink;

and tomorrow will be like this day,

great beyond measure.”

ISRAEL’S FUTILE IDOLATRY

57  The righteous man perishes,

and no one lays it to heart;

devout men are taken away,

while no one understands.

For the righteous man is taken away from calamity;

2 he enters into peace;

they rest in their beds

who walk in their uprightness.

[3] But you, draw near,

sons of the sorceress,

offspring of the adulterer and the loose woman.

[4] Whom are you mocking?

Against whom do you open your mouth wide

and stick out your tongue?

Are you not children of transgression,

the offspring of deceit,

[5] you who burn with lust among the oaks, [1]

under every green tree,

who slaughter your children in the valleys,

under the clefts of the rocks?

[6] Among the smooth stones of the valley is your portion;

they, they, are your lot;

to them you have poured out a drink offering,

you have brought a grain offering.

Shall I relent for these things?

[7] On a high and lofty mountain

you have set your bed,

and there you went up to offer sacrifice.

[8] Behind the door and the doorpost

you have set up your memorial;

for, deserting me, you have uncovered your bed,

you have gone up to it,

you have made it wide;

and you have made a covenant for yourself with them,

you have loved their bed,

you have looked on nakedness. [2]

[9] You journeyed to the king with oil

and multiplied your perfumes;

you sent your envoys far off,

and sent down even to Sheol.

[10] You were wearied with the length of your way,

but you did not say, “It is hopeless”;

you found new life for your strength,

and so you were not faint. [3]

[11] Whom did you dread and fear,

so that you lied,

and did not remember me,

did not lay it to heart?

Have I not held my peace, even for a long time,

and you do not fear me?

[12] I will declare your righteousness and your deeds,

but they will not profit you.

[13] When you cry out, let your collection of idols deliver you!

The wind will carry them all off,

a breath will take them away.

But he who takes refuge in me shall possess the land

and shall inherit my holy mountain.

COMFORT FOR THE CONTRITE

[14] And it shall be said,

“Build up, build up, prepare the way,

remove every obstruction from my people’s way.”

[15] For thus says the One who is high and lifted up,

who inhabits eternity, whose name is Holy:

“I dwell in the high and holy place,

and also with him who is of a contrite and lowly spirit,

to revive the spirit of the lowly,

and to revive the heart of the contrite.

[16] For I will not contend forever,

nor will I always be angry;

for the spirit would grow faint before me,

and the breath of life that I made.

17 Because of the iniquity of his unjust gain I was angry,

I struck him; I hid my face and was angry,

but he went on backsliding in the way of his own heart.

[18] I have seen his ways, but I will heal him;

I will lead him and restore comfort to him and his mourners,

[19] creating the fruit of the lips.

Peace, peace, to the far and to the near,” says the LORD,

“and I will heal him.

[20] But the wicked are like the tossing sea;

for it cannot be quiet,

and its waters toss up mire and dirt.

21 There is no peace,” says my God, “for the wicked.”

TRUE AND FALSE FASTING

58  “Cry aloud; do not hold back;

lift up your voice like a trumpet;

declare to my people their transgression,

to the house of Jacob their sins.

[2] Yet they seek me daily

and delight to know my ways,

as if they were a nation that did righteousness

and did not forsake the judgment of their God;

they ask of me righteous judgments;

they delight to draw near to God.

[3] ‘Why have we fasted, and you see it not?

Why have we humbled ourselves, and you take no knowledge of it?’

Behold, in the day of your fast you seek your own pleasure, [1]

and oppress all your workers.

[4] Behold, you fast only to quarrel and to fight

and to hit with a wicked fist.

Fasting like yours this day

will not make your voice to be heard on high.

[5] Is such the fast that I choose,

a day for a person to humble himself?

Is it to bow down his head like a reed,

and to spread sackcloth and ashes under him?

Will you call this a fast,

and a day acceptable to the LORD?

[6] “Is not this the fast that I choose:

to loose the bonds of wickedness,

to undo the straps of the yoke,

to let the oppressed [2] go free,

and to break every yoke?

[7] Is it not to share your bread with the hungry

and bring the homeless poor into your house;

when you see the naked, to cover him,

and not to hide yourself from your own flesh?

[8] Then shall your light break forth like the dawn,

and your healing shall spring up speedily;

your righteousness shall go before you;

the glory of the LORD shall be your rear guard.

[9] Then you shall call, and the LORD will answer;

you shall cry, and he will say, ‘Here I am.’

If you take away the yoke from your midst,

the pointing of the finger, and speaking wickedness,

[10] if you pour yourself out for the hungry

and satisfy the desire of the afflicted,

then shall your light rise in the darkness

and your gloom be as the noonday.

[11] And the LORD will guide you continually

and satisfy your desire in scorched places

and make your bones strong;

and you shall be like a watered garden,

like a spring of water,

whose waters do not fail.

[12] And your ancient ruins shall be rebuilt;

you shall raise up the foundations of many generations;

you shall be called the repairer of the breach,

the restorer of streets to dwell in.

[13] “If you turn back your foot from the Sabbath,

from doing your pleasure [1] on my holy day,

and call the Sabbath a delight

and the holy day of the LORD honorable;

if you honor it, not going your own ways,

or seeking your own pleasure, [2] or talking idly; [3]

[14] then you shall take delight in the LORD,

and I will make you ride on the heights of the earth; [4]

I will feed you with the heritage of Jacob your father,

for the mouth of the LORD has spoken.”

EVIL AND OPPRESSION

59  Behold, the LORD’s hand is not shortened, that it cannot save,

or his ear dull, that it cannot hear;

[2] but your iniquities have made a separation

between you and your God,

and your sins have hidden his face from you

so that he does not hear.

[3] For your hands are defiled with blood

and your fingers with iniquity;

your lips have spoken lies;

your tongue mutters wickedness.

4 No one enters suit justly;

no one goes to law honestly;

they rely on empty pleas, they speak lies,

they conceive mischief and give birth to iniquity.

[5] They hatch adders’ eggs;

they weave the spider’s web;

he who eats their eggs dies,

and from one that is crushed a viper is hatched.

6 Their webs will not serve as clothing;

men will not cover themselves with what they make.

Their works are works of iniquity,

and deeds of violence are in their hands.

[7] Their feet run to evil,

and they are swift to shed innocent blood;

their thoughts are thoughts of iniquity;

desolation and destruction are in their highways.

[8] The way of peace they do not know,

and there is no justice in their paths;

they have made their roads crooked;

no one who treads on them knows peace.

[9] Therefore justice is far from us,

and righteousness does not overtake us;

we hope for light, and behold, darkness,

and for brightness, but we walk in gloom.

[10] We grope for the wall like the blind;

we grope like those who have no eyes;

we stumble at noon as in the twilight,

among those in full vigor we are like dead men.

[11] We all growl like bears;

we moan and moan like doves;

we hope for justice, but there is none;

for salvation, but it is far from us.

[12] For our transgressions are multiplied before you,

and our sins testify against us;

for our transgressions are with us,

and we know our iniquities:

13 transgressing, and denying the LORD,

and turning back from following our God,

speaking oppression and revolt,

conceiving and uttering from the heart lying words.

JUDGMENT AND REDEMPTION

[14] Justice is turned back,

and righteousness stands far away;

for truth has stumbled in the public squares,

and uprightness cannot enter.

15 Truth is lacking,

and he who departs from evil makes himself a prey.

The LORD saw it, and it displeased him [1]

that there was no justice.

[16] He saw that there was no man,

and wondered that there was no one to intercede;

then his own arm brought him salvation,

and his righteousness upheld him.

[17] He put on righteousness as a breastplate,

and a helmet of salvation on his head;

he put on garments of vengeance for clothing,

and wrapped himself in zeal as a cloak.

[18] According to their deeds, so will he repay,

wrath to his adversaries, repayment to his enemies;

to the coastlands he will render repayment.

[19] So they shall fear the name of the LORD from the west,

and his glory from the rising of the sun;

for he will come like a rushing stream, [1]

which the wind of the LORD drives.

[20] “And a Redeemer will come to Zion,

to those in Jacob who turn from transgression,” declares the LORD.

[21] “And as for me, this is my covenant with them,” says the LORD: “My Spirit that is upon you, and my words that I have put in your mouth, shall not depart out of your mouth, or out of the mouth of your offspring, or out of the mouth of your children’s offspring,” says the LORD, “from this time forth and forevermore.”

THE FUTURE GLORY OF ISRAEL

60  Arise, shine, for your light has come,

and the glory of the LORD has risen upon you.

[2] For behold, darkness shall cover the earth,

and thick darkness the peoples;

but the LORD will arise upon you,

and his glory will be seen upon you.

[3] And nations shall come to your light,

and kings to the brightness of your rising.

[4] Lift up your eyes all around, and see;

they all gather together, they come to you;

your sons shall come from afar,

and your daughters shall be carried on the hip.

[5] Then you shall see and be radiant;

your heart shall thrill and exult, [1]

because the abundance of the sea shall be turned to you,

the wealth of the nations shall come to you.

[6] A multitude of camels shall cover you,

the young camels of Midian and Ephah;

all those from Sheba shall come.

They shall bring gold and frankincense,

and shall bring good news, the praises of the LORD.

[7] All the flocks of Kedar shall be gathered to you;

the rams of Nebaioth shall minister to you;

they shall come up with acceptance on my altar,

and I will beautify my beautiful house.

[8] Who are these that fly like a cloud,

and like doves to their windows?

[9] For the coastlands shall hope for me,

the ships of Tarshish first,

to bring your children from afar,

their silver and gold with them,

for the name of the LORD your God,

and for the Holy One of Israel,

because he has made you beautiful.

[10] Foreigners shall build up your walls,

and their kings shall minister to you;

for in my wrath I struck you,

but in my favor I have had mercy on you.

[11] Your gates shall be open continually;

day and night they shall not be shut,

that people may bring to you the wealth of the nations,

with their kings led in procession.

[12] For the nation and kingdom

that will not serve you shall perish;

those nations shall be utterly laid waste.

[13] The glory of Lebanon shall come to you,

the cypress, the plane, and the pine,

to beautify the place of my sanctuary,

and I will make the place of my feet glorious.

14 The sons of those who afflicted you

shall come bending low to you,

and all who despised you

shall bow down at your feet;

they shall call you the City of the LORD,

the Zion of the Holy One of Israel.

15 Whereas you have been forsaken and hated,

with no one passing through,

I will make you majestic forever,

a joy from age to age.

[16] You shall suck the milk of nations;

you shall nurse at the breast of kings;

and you shall know that I, the LORD, am your Savior

and your Redeemer, the Mighty One of Jacob.

[17] Instead of bronze I will bring gold,

and instead of iron I will bring silver;

instead of wood, bronze,

instead of stones, iron.

I will make your overseers peace

and your taskmasters righteousness.

[18] Violence shall no more be heard in your land,

devastation or destruction within your borders;

you shall call your walls Salvation,

and your gates Praise.

[19] The sun shall be no more

your light by day,

nor for brightness shall the moon

give you light; [1]

but the LORD will be your everlasting light,

and your God will be your glory. [2]

[20] Your sun shall no more go down,

nor your moon withdraw itself;

for the LORD will be your everlasting light,

and your days of mourning shall be ended.

[21] Your people shall all be righteous;

they shall possess the land forever,

the branch of my planting, the work of my hands,

that I might be glorified. [1]

22 The least one shall become a clan,

and the smallest one a mighty nation;

I am the LORD;

in its time I will hasten it.

THE YEAR OF THE LORD’S FAVOR

61  The Spirit of the Lord GOD is upon me,

because the LORD has anointed me

to bring good news to the poor; [2]

he has sent me to bind up the brokenhearted,

to proclaim liberty to the captives,

and the opening of the prison to those who are bound; [3]

[2] to proclaim the year of the LORD’s favor,

and the day of vengeance of our God;

to comfort all who mourn;

[3] to grant to those who mourn in Zion—

to give them a beautiful headdress instead of ashes,

the oil of gladness instead of mourning,

the garment of praise instead of a faint spirit;

that they may be called oaks of righteousness,

the planting of the LORD, that he may be glorified. [4]

4 They shall build up the ancient ruins;

they shall raise up the former devastations;

they shall repair the ruined cities,

the devastations of many generations.

[5] Strangers shall stand and tend your flocks;

foreigners shall be your plowmen and vinedressers;

[6] but you shall be called the priests of the LORD;

they shall speak of you as the ministers of our God;

you shall eat the wealth of the nations,

and in their glory you shall boast.

[7] Instead of your shame there shall be a double portion;

instead of dishonor they shall rejoice in their lot;

therefore in their land they shall possess a double portion;

they shall have everlasting joy.

[8] For I the LORD love justice;

I hate robbery and wrong; [1]

I will faithfully give them their recompense,

and I will make an everlasting covenant with them.

[9] Their offspring shall be known among the nations,

and their descendants in the midst of the peoples;

all who see them shall acknowledge them,

that they are an offspring the LORD has blessed.

[10] I will greatly rejoice in the LORD;

my soul shall exult in my God,

for he has clothed me with the garments of salvation;

he has covered me with the robe of righteousness,

as a bridegroom decks himself like a priest with a beautiful headdress,

and as a bride adorns herself with her jewels.

[11] For as the earth brings forth its sprouts,

and as a garden causes what is sown in it to sprout up,

so the Lord GOD will cause righteousness and praise

to sprout up before all the nations.

ZION’S COMING SALVATION

62  For Zion’s sake I will not keep silent,

and for Jerusalem’s sake I will not be quiet,

until her righteousness goes forth as brightness,

and her salvation as a burning torch.

[2] The nations shall see your righteousness,

and all the kings your glory,

and you shall be called by a new name

that the mouth of the LORD will give.

[3] You shall be a crown of beauty in the hand of the LORD,

and a royal diadem in the hand of your God.

[4] You shall no more be termed Forsaken, [2]

and your land shall no more be termed Desolate, [3]

but you shall be called My Delight Is in Her, [4]

and your land Married; [5]

for the LORD delights in you,

and your land shall be married.

[5] For as a young man marries a young woman,

so shall your sons marry you,

and as the bridegroom rejoices over the bride,

so shall your God rejoice over you.

[6] On your walls, O Jerusalem,

I have set watchmen;

all the day and all the night

they shall never be silent.

You who put the LORD in remembrance,

take no rest,

7 and give him no rest

until he establishes Jerusalem

and makes it a praise in the earth.

[8] The LORD has sworn by his right hand

and by his mighty arm:

“I will not again give your grain

to be food for your enemies,

and foreigners shall not drink your wine

for which you have labored;

[9] but those who garner it shall eat it

and praise the LORD,

and those who gather it shall drink it

in the courts of my sanctuary.” [1]

[10] Go through, go through the gates;

prepare the way for the people;

build up, build up the highway;

clear it of stones;

lift up a signal over the peoples.

[11] Behold, the LORD has proclaimed

to the end of the earth:

Say to the daughter of Zion,

“Behold, your salvation comes;

behold, his reward is with him,

and his recompense before him.”

[12] And they shall be called The Holy People,

The Redeemed of the LORD;

and you shall be called Sought Out,

A City Not Forsaken.

THE LORD’S DAY OF VENGEANCE

63  Who is this who comes from Edom,

in crimsoned garments from Bozrah,

he who is splendid in his apparel,

marching in the greatness of his strength?

“It is I, speaking in righteousness,

mighty to save.”

2 Why is your apparel red,

and your garments like his who treads in the winepress?

[3] “I have trodden the winepress alone,

and from the peoples no one was with me;

I trod them in my anger

and trampled them in my wrath;

their lifeblood [1] spattered on my garments,

and stained all my apparel.

[4] For the day of vengeance was in my heart,

and my year of redemption [2] had come.

5 I looked, but there was no one to help;

I was appalled, but there was no one to uphold;

so my own arm brought me salvation,

and my wrath upheld me.

6 I trampled down the peoples in my anger;

I made them drunk in my wrath,

and I poured out their lifeblood on the earth.”

THE LORD’S MERCY REMEMBERED

[7] I will recount the steadfast love of the LORD,

the praises of the LORD,

according to all that the LORD has granted us,

and the great goodness to the house of Israel

that he has granted them according to his compassion,

according to the abundance of his steadfast love.

[8] For he said, “Surely they are my people,

children who will not deal falsely.”

And he became their Savior.

[9] In all their affliction he was afflicted, [3]

and the angel of his presence saved them;

in his love and in his pity he redeemed them;

he lifted them up and carried them all the days of old.

[10] But they rebelled

and grieved his Holy Spirit;

therefore he turned to be their enemy,

and himself fought against them.

[11] Then he remembered the days of old,

of Moses and his people. [1]

Where is he who brought them up out of the sea

with the shepherds of his flock?

Where is he who put in the midst of them

his Holy Spirit,

12 who caused his glorious arm

to go at the right hand of Moses,

who divided the waters before them

to make for himself an everlasting name,

13 who led them through the depths?

Like a horse in the desert,

they did not stumble.

14 Like livestock that go down into the valley,

the Spirit of the LORD gave them rest.

So you led your people,

to make for yourself a glorious name.

PRAYER FOR MERCY

[15] Look down from heaven and see,

from your holy and beautiful [2] habitation.

Where are your zeal and your might?

The stirring of your inner parts and your compassion

are held back from me.

[16] For you are our Father,

though Abraham does not know us,

and Israel does not acknowledge us;

you, O LORD, are our Father,

our Redeemer from of old is your name.

[17] O LORD, why do you make us wander from your ways

and harden our heart, so that we fear you not?

Return for the sake of your servants,

the tribes of your heritage.

[18] Your holy people held possession for a little while; [3]

our adversaries have trampled down your sanctuary.

[19] We have become like those over whom you have never ruled,

like those who are not called by your name.

64  Oh that you would rend the heavens and come down,

that the mountains might quake at your presence—

2 [1] as when fire kindles brushwood

and the fire causes water to boil—

to make your name known to your adversaries,

and that the nations might tremble at your presence!

[3] When you did awesome things that we did not look for,

you came down, the mountains quaked at your presence.

4 From of old no one has heard

or perceived by the ear,

no eye has seen a God besides you,

who acts for those who wait for him.

[5] You meet him who joyfully works righteousness,

those who remember you in your ways.

Behold, you were angry, and we sinned;

in our sins we have been a long time, and shall we be saved? [2]

[6] We have all become like one who is unclean,

and all our righteous deeds are like a polluted garment.

We all fade like a leaf,

and our iniquities, like the wind, take us away.

7 There is no one who calls upon your name,

who rouses himself to take hold of you;

for you have hidden your face from us,

and have made us melt in [3] the hand of our iniquities.

[8] But now, O LORD, you are our Father;

we are the clay, and you are our potter;

we are all the work of your hand.

[9] Be not so terribly angry, O LORD,

and remember not iniquity forever.

Behold, please look, we are all your people.

[10] Your holy cities have become a wilderness;

Zion has become a wilderness,

Jerusalem a desolation.

[11] Our holy and beautiful [4] house,

where our fathers praised you,

has been burned by fire,

and all our pleasant places have become ruins.

12 Will you restrain yourself at these things, O LORD?

Will you keep silent, and afflict us so terribly?

JUDGMENT AND SALVATION

65  I was ready to be sought by those who did not ask for me;

I was ready to be found by those who did not seek me.

I said, “Here I am, here I am,”

to a nation that was not called by [1] my name.

[2] I spread out my hands all the day

to a rebellious people,

who walk in a way that is not good,

following their own devices;

[3] a people who provoke me

to my face continually,

sacrificing in gardens

and making offerings on bricks;

[4] who sit in tombs,

and spend the night in secret places;

who eat pig’s flesh,

and broth of tainted meat is in their vessels;

[5] who say, “Keep to yourself,

do not come near me, for I am too holy for you.”

These are a smoke in my nostrils,

a fire that burns all the day.

[6] Behold, it is written before me:

“I will not keep silent, but I will repay;

I will indeed repay into their lap

[7] both your iniquities and your fathers’ iniquities together,

says the LORD;

because they made offerings on the mountains

and insulted me on the hills,

I will measure into their lap

payment for their former deeds.” [2]

[8] Thus says the LORD:

“As the new wine is found in the cluster,

and they say, ‘Do not destroy it,

for there is a blessing in it,’

so I will do for my servants’ sake,

and not destroy them all.

[9] I will bring forth offspring from Jacob,

and from Judah possessors of my mountains;

my chosen shall possess it,

and my servants shall dwell there.

[10] Sharon shall become a pasture for flocks,

and the Valley of Achor a place for herds to lie down,

for my people who have sought me.

[11] But you who forsake the LORD,

who forget my holy mountain,

who set a table for Fortune

and fill cups of mixed wine for Destiny,

[12] I will destine you to the sword,

and all of you shall bow down to the slaughter,

because, when I called, you did not answer;

when I spoke, you did not listen,

but you did what was evil in my eyes

and chose what I did not delight in.”

[13] Therefore thus says the Lord GOD:

“Behold, my servants shall eat,

but you shall be hungry;

behold, my servants shall drink,

but you shall be thirsty;

behold, my servants shall rejoice,

but you shall be put to shame;

14 behold, my servants shall sing for gladness of heart,

but you shall cry out for pain of heart

and shall wail for breaking of spirit.

[15] You shall leave your name to my chosen for a curse,

and the Lord GOD will put you to death,

but his servants he will call by another name.

[16] So that he who blesses himself in the land

shall bless himself by the God of truth,

and he who takes an oath in the land

shall swear by the God of truth;

because the former troubles are forgotten

and are hidden from my eyes.

NEW HEAVENS AND A NEW EARTH

[17] “For behold, I create new heavens

and a new earth,

and the former things shall not be remembered

or come into mind.

[18] But be glad and rejoice forever

in that which I create;

for behold, I create Jerusalem to be a joy,

and her people to be a gladness.

19 I will rejoice in Jerusalem

and be glad in my people;

no more shall be heard in it the sound of weeping

and the cry of distress.

[20] No more shall there be in it

an infant who lives but a few days,

or an old man who does not fill out his days,

for the young man shall die a hundred years old,

and the sinner a hundred years old shall be accursed.

21 They shall build houses and inhabit them;

they shall plant vineyards and eat their fruit.

[22] They shall not build and another inhabit;

they shall not plant and another eat;

for like the days of a tree shall the days of my people be,

and my chosen shall long enjoy [1] the work of their hands.

23 They shall not labor in vain

or bear children for calamity, [2]

for they shall be the offspring of the blessed of the LORD,

and their descendants with them.

24 Before they call I will answer;

while they are yet speaking I will hear.

[25] The wolf and the lamb shall graze together;

the lion shall eat straw like the ox,

and dust shall be the serpent’s food.

They shall not hurt or destroy

in all my holy mountain,”

says the LORD.

THE HUMBLE AND CONTRITE IN SPIRIT

66  Thus says the LORD:

“Heaven is my throne,

and the earth is my footstool;

what is the house that you would build for me,

and what is the place of my rest?

[2] All these things my hand has made,

and so all these things came to be,

declares the LORD.

But this is the one to whom I will look:

he who is humble and contrite in spirit

and trembles at my word.

[3] “He who slaughters an ox is like one who kills a man;

he who sacrifices a lamb, like one who breaks a dog’s neck;

he who presents a grain offering, like one who offers pig’s blood;

he who makes a memorial offering of frankincense, like one who blesses an idol.

These have chosen their own ways,

and their soul delights in their abominations;

[4] I also will choose harsh treatment for them

and bring their fears upon them,

because when I called, no one answered,

when I spoke, they did not listen;

but they did what was evil in my eyes

and chose that in which I did not delight.”

[5] Hear the word of the LORD,

you who tremble at his word:

“Your brothers who hate you

and cast you out for my name’s sake

have said, ‘Let the LORD be glorified,

that we may see your joy’;

but it is they who shall be put to shame.

[6] “The sound of an uproar from the city!

A sound from the temple!

The sound of the LORD,

rendering recompense to his enemies!

REJOICE WITH JERUSALEM

[7] “Before she was in labor

she gave birth;

before her pain came upon her

she delivered a son.

8 Who has heard such a thing?

Who has seen such things?

Shall a land be born in one day?

Shall a nation be brought forth in one moment?

For as soon as Zion was in labor

she brought forth her children.

[9] Shall I bring to the point of birth and not cause to bring forth?”

says the LORD;

“shall I, who cause to bring forth, shut the womb?”

says your God.

[10] “Rejoice with Jerusalem, and be glad for her,

all you who love her;

rejoice with her in joy,

all you who mourn over her;

[11] that you may nurse and be satisfied

from her consoling breast;

that you may drink deeply with delight

from her glorious abundance.” [1]

[12] For thus says the LORD:

“Behold, I will extend peace to her like a river,

and the glory of the nations like an overflowing stream;

and you shall nurse, you shall be carried upon her hip,

and bounced upon her knees.

[13] As one whom his mother comforts,

so I will comfort you;

you shall be comforted in Jerusalem.

[14] You shall see, and your heart shall rejoice;

your bones shall flourish like the grass;

and the hand of the LORD shall be known to his servants,

and he shall show his indignation against his enemies.

FINAL JUDGMENT AND GLORY OF THE LORD

[15] “For behold, the LORD will come in fire,

and his chariots like the whirlwind,

to render his anger in fury,

and his rebuke with flames of fire.

[16] For by fire will the LORD enter into judgment,

and by his sword, with all flesh;

and those slain by the LORD shall be many.

[17] “Those who sanctify and purify themselves to go into the gardens, following one in the midst, eating pig’s flesh and the abomination and mice, shall come to an end together, declares the LORD.

[18] “For I know [2] their works and their thoughts, and the time is coming [3] to gather all nations and tongues. And they shall come and shall see my glory, [19] and I will set a sign among them. And from them I will send survivors to the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, to the coastlands far away, that have not heard my fame or seen my glory. And they shall declare my glory among the nations. [20] And they shall bring all your brothers from all the nations as an offering to the LORD, on horses and in chariots and in litters and on mules and on dromedaries, to my holy mountain Jerusalem, says the LORD, just as the Israelites bring their grain offering in a clean vessel to the house of the LORD. 21 And some of them also I will take for priests and for Levites, says the LORD.

[22] “For as the new heavens and the new earth

that I make

shall remain before me, says the LORD,

so shall your offspring and your name remain.

[23] From new moon to new moon,

and from Sabbath to Sabbath,

all flesh shall come to worship before me,

declares the LORD.

[24] “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

STUDY NOTES FOR ISAIAH 1

STUDY NOTE FOR ISAIAH 1:1 vision ... Isaiah. Refers to the entire book of Isaiah. “Vision” means that the book is a revelation from God.

Isaiah. “The Lord saves.”

kings of Judah. See Introduction: Date and Occasion. Isaiah’s prophetic career spanned at least the period from 740 B.C. (the year King Uzziah died) until 681 B.C., the death of Sennacherib. BACK TO ISAIAH 1:1

STUDY NOTE FOR ISAIAH 1:2 heavens ... earth. Chapters 1, 3, and 5 depict a covenant lawsuit scene. Here an abbreviated historical prologue recalls the Lord’s good purposes, and an indictment follows. The whole of creation will bear witness against Israel that the Lord had warned them they would be judged if they broke their covenant with Him (Deut. 30:19; 32:1).

LORD. The Hb. name “Yahweh” is usually represented in English translations as “Lord,” using small capitals. This name signifies the personal revelation of God to Israel and His solemn promise to be their God (Ex. 3:15).

Children. They were the Lord’s children by creation, by election, and by covenant (45:11; 49:7; 64:8; Deut. 32:6, 18; Mal. 2:10). The background for this is Moses’s writing in Deut. 32:1–9.

rebelled. Rebellion is willful transgression against the Lord’s sovereign and gracious rule (1:28; 43:27; 48:8; 59:13). Rebellious children could be subject to the death penalty (see Deut. 21:18–21). BACK TO ISAIAH 1:2

STUDY NOTE FOR ISAIAH 1:3 The ox ... the donkey. Even unintelligent domestic animals know where their food comes from. Not so Judah. BACK TO ISAIAH 1:3

STUDY NOTE FOR ISAIAH 1:4 Ah. An emphatic particle used in contexts of lament (1:4), but more often in threats (“woe”; cf. 3:9, 11; 5:11, 18, 20, 21). The staccato lament decries the folly and evil of God’s children.

sinful nation. At the exodus, Israel had been called to be a holy nation (Ex. 19:6). Rather than being “my people,” they are a people laden with iniquity. Rather than being God’s children, they are children who deal corruptly.

the Holy One of Israel. Isaiah’s special designation for the Lord calls attention to His unique and awe-inspiring splendor. The phrase occurs twenty-six times in Isaiah (e.g., 5:19, 24; 41:14, 16, 20; 60:9, 14). See also “the Holy One of Jacob” (29:23), “Holy One” (10:17; 40:25), and “your Holy One” (43:15). BACK TO ISAIAH 1:4

STUDY NOTE FOR ISAIAH 1:5 Why. Further preaching only hardens impenitent sinners. Sin is at its root irrational.

1:5, 6 struck ... wounds. The people were unable to recover from God’s chastisement. The imagery of the suffering nation has its counterpart in the suffering of God’s Servant (53:4, 5), who endured the judgment of God in His own body vicariously (that is, as a substitute for others). There are explicit verbal connections between the two passages. BACK TO ISAIAH 1:5, 6

STUDY NOTE FOR ISAIAH 1:8 daughter of Zion. A personification of Jerusalem. Zion was the hill that David captured (2 Sam. 5:7), but this Hb. idiom often stands for all of Jerusalem or even all of Judah and Israel.

booth. A temporary shelter used by watchmen during harvest to prevent valuable crops from being stolen or damaged by marauding animals. See note on 4:6. BACK TO ISAIAH 1:8

STUDY NOTE FOR ISAIAH 1:9 LORD of hosts. A designation for God that presents Him as a divine warrior (13:4; 30:27; 40:10; 42:13, 25; 59:17; 66:15, 16), the commander over all troops whether in heaven or on earth. Ultimately, Israel’s survival is not due to the enemy’s weakness, but to God’s sovereign power.

a few survivors. The Lord will not overturn His promise. Even in the midst of judgment He will preserve a remnant. Paul quotes this verse in Rom. 9:29, presenting the idea of a remnant taken out of a larger group as an expression of the electing grace of God. In Rom. 9:27, Paul quotes from Isaiah’s teaching about the remnant at 10:20–23. See also Is. 4:3; 7:3 and note; 11:11, 12, 16; 28:5; 37:31, 32; 46:3.

Sodom ... Gomorrah. God’s people have become like the wicked inhabitants of Canaan, whose cities were destroyed (1:10; Gen. 18:20, 21; 19:24, 25). The fate of Sodom and Gomorrah typifies the terrible judgment of God on the kingdoms of this world (3:9; 13:19; Luke 17:28, 29; 2 Pet. 2:6–10; Jude 7; Rev. 11:8). Apart from Lot and his daughters, no one survived this judgment. BACK TO ISAIAH 1:9

STUDY NOTE FOR ISAIAH 1:11 sacrifices. The central visible observances of OT religion. Although God ordered them to be performed, they were of no value without obedience from the heart (vv. 16, 17; 1 Sam. 15:22, 23; Ps. 51:16, 17; Mic. 6:6–8; Matt. 23:23).

do not delight. The Lord’s distaste for sacrifices offered by those who do evil (v. 16) is expressed with increasing sharpness: “I cannot endure” (v. 13); “my soul hates” (v. 14). BACK TO ISAIAH 1:11

STUDY NOTE FOR ISAIAH 1:12 who has required of you. Although these festivals were required by God’s law, when performed merely as a ritual, they became an abomination to the Lord. BACK TO ISAIAH 1:12

STUDY NOTE FOR ISAIAH 1:15 When you spread out your hands ... your hands are full of blood. When the people of the ancient Near East prayed, they often spread out their hands as a gesture of petition. Yet in Judah’s case these same hands were stained with innocent blood: the people praying were implicated in the wider sins of their society. Their behavior hindered their prayers (cf. 1 P et. 3:7). They needed to wash themselves before they could come to a Holy God in prayer. BACK TO ISAIAH 1:15

STUDY NOTE FOR ISAIAH 1:17 the fatherless ... the widow’s cause. Concern for the needy is a practical demonstration of true godliness (v. 23; 58:7; Ps. 9:18 note; Jer. 22:16; James 1:27). BACK TO ISAIAH 1:17

STUDY NOTE FOR ISAIAH 1:18 Come now, let us reason. When a declaration of judgment is expected, the Lord issues a gracious offer of mediation. The language has legal overtones of attempting to resolve a dispute.

scarlet. Depicts hands “full of blood” (v. 15).

white as snow. God can take away the stain of sin without compromising His righteousness because Jesus Christ bore God’s punishment for sinners (53:4–6; Rom. 3:21–26). BACK TO ISAIAH 1:18

STUDY NOTE FOR ISAIAH 1:19, 20 God’s Word is a two-edged sword: eternal life (v. 19) or eternal death (v. 20; 66:24). BACK TO ISAIAH 1:19, 20

STUDY NOTE FOR ISAIAH 1:21 faithful. Godliness is demonstrated by perseverance, stability, and consistency in doing God’s will. Through the purifying process, the Lord will renew a remnant who will again constitute a “faithful city” (v. 26), for He is faithful (49:7; 55:3).

whore. The metaphor shifts from unfaithful children to an unfaithful wife. A whore in religion is an idolater, someone who has forsaken God to serve idols (Jer. 2:20; 3:1; Ezek. 16:23–30; Hos. 2:2; 3:1). The sins listed (vv. 21–23) are evidence that God’s people have forsaken Him.

justice ... Righteousness. Justice means right relations between people. It is violated by murder, rebellion, stealing, and bribery (vv. 21–23). True justice will defend the cause of orphans and widows as much as the cause of those who can pay bribes and give rewards. The enemies of justice may even pass laws that facilitate their wrongdoing (10:1). These are specific examples of the “scarlet sins” mentioned in v.18. Despite all such obstacles, God promises to restore righteousness to the earth (v. 26; 32:1; 33:5, 6; 42:1–4). BACK TO ISAIAH 1:21

STUDY NOTE FOR ISAIAH 1:22 silver ... wine. Represent Jerusalem’s unjust rulers (v. 23). Silver contaminated with dross and watered-down wine are symbols of spiritual pollution and impurity. BACK TO ISAIAH 1:22

STUDY NOTE FOR ISAIAH 1:23 bribe. God’s law strongly condemns bribery, which fosters injustice and discrimination (5:23; cf. Ex. 23:8; Deut. 16:19). BACK TO ISAIAH 1:23

STUDY NOTE FOR ISAIAH 1:24 the LORD of hosts, the Mighty One of Israel. The lengthy and exalted title focuses on the Lord’s power. God, the Sovereign, will restore justice by removing His enemies, the unrighteous leaders of Jerusalem. It is striking that the Lord’s enemies are among His own people. BACK TO ISAIAH 1:24

STUDY NOTE FOR ISAIAH 1:26 as at the first. The new age will be a restoration, bringing miraculous continuation and renewal to the covenant community. A purified leadership and people will live in harmony with God’s will (24:23; 32:1).

city of righteousness. The new community is made up of men and women who practice righteousness and demonstrate a commitment to God and to other human beings (1:21 note). BACK TO ISAIAH 1:26

STUDY NOTE FOR ISAIAH 1:27 Zion. The righteous and faithful city is identified as Zion rather than Jerusalem, a title that emphasizes the spiritual purpose of Jerusalem as the home of the temple.

redeemed. Ransomed, transferred, or freed from ownership by another through the payment of a price. The penitent, who turn their backs on idolatry and injustice, find freedom from Satan, sin, and death through the righteousness of Christ imputed to them. BACK TO ISAIAH 1:27

STUDY NOTE FOR ISAIAH 1:29 ashamed ... blush. What people hold in honor will be exposed as worthless. Sinners will see how wrong they have been when they come to ruin (26:11; 44:9, 11; 65:13; 66:5).

oaks ... gardens. Places of fertility rites and pagan worship that the people have chosen in preference to serving God (65:3 and note; 66:17). BACK TO ISAIAH 1:29

STUDY NOTE FOR ISAIAH 1:30 without water. Drought and fire are metaphors for judgment. Water in Isaiah signifies free, gracious, and bountiful salvation (11:9; 32:2; 41:18; 55:1; 58:11). The absence of water signifies separation from God’s blessings (3:1; 50:2). It is a particularly apt image because what the fertility rites promised to deliver was the much-needed rain. They were incapable of doing so, as the Lord made clear in the days of Elijah (see 1 Kin. 17; 18). BACK TO ISAIAH 1:30

STUDY NOTE FOR ISAIAH 1:31 burn. See note on 4:4. Unlike the purifying judgment of fire in v. 25, for some the Lord’s judgment will simply be destructive. There is redemption for those who repent but ruin for those who persist in their rebellion. BACK TO ISAIAH 1:31

STUDY NOTES FOR ISAIAH 2

STUDY NOTE FOR ISAIAH 2:2–4 An oracle almost identical to Mic. 4:1–3. Isaiah and Micah were contemporaries, so it is not surprising that their messages would have significant overlap. Since the Lord was the ultimate author, He could deliver His revelation to His messengers directly or through another legitimate prophet.

2:2 in the latter days. An indefinite reference that may include a lengthy process of fulfillment, including the reigns of Hezekiah and Josiah, the period of restoration after the exile, the first coming of our Lord, the present age, and the glorious consummation (Jer. 23:20; 30:24; Ezek. 38:8, 16; Hos. 3:5). The phrase designates a new epoch that for the prophet lies in the hidden future. The new epoch alters history in every dimension and is the goal toward which events are striving. The apostle Peter relates this time to the new age begun at Pentecost by using the phrase for an introduction to his citation of Joel 2:28–32 (Acts 2:17).

mountain. The Temple Mount is a metaphor for the Lord’s kingdom that will be exalted above all other kingdoms (cf. 11:9; 65:25; 66:20). Mount Zion and the temple on it were symbols of heaven and the heavenly sanctuary (Heb. 9:24). These earthly representations have passed away (Heb. 8:13); through the priesthood of the ascended Lord, the church comes directly to the heavenly reality (Heb. 12:22–24).

highest of the mountains. Pagans worshiped their gods at mountain shrines. Israel’s God, who is worshiped on Mount Zion, will establish Himself in the eyes of all races and nations as the only true and living God, even as He is worshiped today. Although Mount Zion was not physically imposing, its spiritual significance was out of all proportion to its size. See note on Ps. 48:2. BACK TO ISAIAH 2:2

STUDY NOTE FOR ISAIAH 2:3 let us go. They encourage one another to worship God from regenerate hearts (John 3:3–8).

out of Zion. The prophet proclaims the new era in which Jews and Gentiles will serve one King (11:10–12; 27:13; 56:3–8; 66:19–23). Zion, or Jerusalem, stands for God’s throne (1:8 note).

the law ... the word of theLORD. Represent the media of revelation that belong to the priest and the prophet respectively. The scenario depicts a radical transformation from the situation in 1:3, where Israel herself does not know the Lord’s word. BACK TO ISAIAH 2:3

STUDY NOTE FOR ISAIAH 2:4 He shall judge. In this renewed Jerusalem, the Lord will establish the justice that has been so lacking, not only for His own people but for the whole world (see 1:27). The redemption of Israel takes place through the salvation of the nations, not their destruction (cf. Ps. 47).

swords into plowshares. Cf. Joel 3:10. The instruments of war are transformed into implements of human flourishing. BACK TO ISAIAH 2:4

STUDY NOTE FOR ISAIAH 2:5 light. Stands for God’s blessings, presence, and revelation (9:2; 30:26; 42:6, 16; 60:1–3). The Lord is the light in blessing and in judgment (10:17; 60:19, 20; cf. John 1:4; 8:12). People who exchange His light for the darkness of their corrupt minds (5:20; 8:20), will experience His judgment and live in the darkness of separation from God (5:30; 13:10; 59:9; cf. John 3:19, 20). Isaiah’s message to his original audience is that if the peoples of the world will walk in the Lord’s ways in the last days (v. 3), should not the house of Judah walk in the light now? BACK TO ISAIAH 2:5

STUDY NOTE FOR ISAIAH 2:6–9 Isaiah condemns syncretism, the mixture of religions. These verses contrast the light with all the things the people have adopted from the nations: magic, greed, warfare, and idolatry. The key words are “full” or “filled.”

2:6 things from the east ... Philistines. The pagan cultures on either side of Judah. Philistia was to the west; Babylon and Assyria were to the east. The law condemns all forms of magic and divination (Lev. 19:26; Deut. 18:10, 11). Such abominations finally lead the Lord to abandon His people. BACK TO ISAIAH 2:6

STUDY NOTE FOR ISAIAH 2:7 horses ... chariots. They relied on their own military strength (30:16; 31:1, 3), as well as alliances with foreign nations (see v. 6), rather than on the Lord (Ps. 20:7). Israel’s kings were forbidden to multiply horses and chariots (Deut. 17:14–20), though Solomon was probably the worst offender in this respect (see 1 Kin. 10:26). BACK TO ISAIAH 2:7

STUDY NOTE FOR ISAIAH 2:8 the work of their hands. Isaiah contrasts the powerlessness of human-created idols with the power of the uncreated God in 44:6–20. BACK TO ISAIAH 2:8

STUDY NOTE FOR ISAIAH 2:10 rock. At God’s judgment people may seek shelter, but no one can hide from Him (Rev. 6:16).

the terror of theLORD. The Lord is far more awe-inspiring and fear-provoking than the Assyrian kings, despite the claims they made in their annals that their appearance induced terror in their enemies. BACK TO ISAIAH 2:10

STUDY NOTE FOR ISAIAH 2:11 will be exalted. The contrast between the exalted God and the weakness of humanity is a central theme in Isaiah’s call narrative (Is. 6).

in that day. The day of the Lord brings judgment on the godless, but blessing and salvation to the godly (Joel 2:31; Zeph. 1:7; 2:13–18). Isaiah’s reference encompasses historical events (the fall of Israel, Assyria, Judah) and the coming judgment and salvation (3:7; 7:18–25; 11:10, 11; 24:21; 27:1). BACK TO ISAIAH 2:11

STUDY NOTE FOR ISAIAH 2:13 cedars of Lebanon ... oaks of Bashan. Large, impressive trees with valuable wood (Ezek. 27:5, 6). They symbolize the permanence and splendor of nature and are natural symbols for pride (cf. Ezek. 31; Dan. 4). But just as the mighty cedar can be felled, the most exalted human beings are subject to God’s judgment. BACK TO ISAIAH 2:13

STUDY NOTE FOR ISAIAH 2:16 ships ... craft. Symbolize pride at being first in trade and commerce (23:1, 8). BACK TO ISAIAH 2:16

STUDY NOTE FOR ISAIAH 2:17 in that day. See note on 2:11. BACK TO ISAIAH 2:17

STUDY NOTE FOR ISAIAH 2:20 to the moles and to the bats. As terrified humans seek refuge from divine wrath by hiding in holes in the ground and caves, they will discard their idols to the subterranean creatures that surround them. BACK TO ISAIAH 2:20

STUDY NOTE FOR ISAIAH 2:22 man ... breath. One must trust God, who gives breath, not those who are dependent on Him. In the face of many very real dangers on all sides, the Judean kings were often tempted to trust in human allies rather than in the Lord (see Is. 7). BACK TO ISAIAH 2:22

STUDY NOTES FOR ISAIAH 3

STUDY NOTE FOR ISAIAH 3:1 bread ... water. The chaotic conditions result in a lack of the most basic supplies of food and water. See note on 1:30. BACK TO ISAIAH 3:1

STUDY NOTE FOR ISAIAH 3:2, 3 mighty man ... expert in charms. The Lord will remove every kind of leader that Isaiah’s audience is trusting to secure their society: warriors, sages, magicians, and other prominent people. See note on 11:2. BACK TO ISAIAH 3:2, 3

STUDY NOTE FOR ISAIAH 3:4 boys ... infants. Because they have trusted in their leaders rather than in God, the nation will be ruled by inexperienced people who are unable to govern wisely. A fitting punishment. BACK TO ISAIAH 3:4

STUDY NOTE FOR ISAIAH 3:5 every one his neighbor. The collapse of civilization comes with communal strife: rich against poor; young against old. Normal social structures will be overthrown. BACK TO ISAIAH 3:5

STUDY NOTE FOR ISAIAH 3:6 cloak. In a collapsing society, someone who has as little as a decent suit of clothes will seem prosperous enough to be made a ruler. But when the people try to draft such a person, he will reply that his wealth is only an illusion; he has no better answers than they have. BACK TO ISAIAH 3:6

STUDY NOTE FOR ISAIAH 3:8 Jerusalem ... Judah. The fall of Jerusalem (586 B.C.) was a partial fulfillment of this prophecy, as was the devastation caused by Sennacherib’s siege of the city in 701 B.C. BACK TO ISAIAH 3:8

STUDY NOTE FOR ISAIAH 3:9 Sodom. Israel has no sense of shame, defying God and acting as if the covenant does not exist. See 1:9, 10. BACK TO ISAIAH 3:9

STUDY NOTE FOR ISAIAH 3:10, 11 the righteous ... the wicked. Even though both righteous and wicked alike are affected by the siege and fall of Jerusalem, the Lord distinguishes between these two groups. BACK TO ISAIAH 3:10, 11

STUDY NOTE FOR ISAIAH 3:12 infants ... women. As in v. 4, the punishment for trusting in human leaders is the replacement of those leaders by unprepared and ill-equipped stand-ins.

O my people. See note on 40:1. On the lack of leadership and its consequences, see 3:4–7 and notes. BACK TO ISAIAH 3:12

STUDY NOTE FOR ISAIAH 3:14 the vineyard. In the OT, the metaphor of a vineyard is an important symbol for the temple, temple city, or even the entire Land of Promise. Israel can therefore be referred to as God’s vine or vineyard (e.g., Ps. 80; Is. 5:1–7; 27: 2–6; Jer. 12:10; Ezek. 15; 17:3–10; 19:10–12; Hos. 9:10; 10:1). The Lord’s people are His vineyard, yet those He has placed in leadership over the vineyard have neglected and abused it. BACK TO ISAIAH 3:14

STUDY NOTE FOR ISAIAH 3:15 crushing my people. Cf. the actions of these rulers with those of the ideal Davidic king in 11:3–5. BACK TO ISAIAH 3:15

STUDY NOTE FOR ISAIAH 3:16 daughters of Zion. These women live to the fullest, flaunting their wealth at the expense of those around them. The ornaments are meant to impress others and to supply magical protection from sudden disaster. This outward adornment reflects an inner attitude of pride and self-sufficiency (1 Pet. 3:3, 4). It is the feminine equivalent of the confidence that the men place in their extensive supply of leaders (3:2, 3). Both groups will be stripped of the things in which they place their trust. BACK TO ISAIAH 3:16

STUDY NOTE FOR ISAIAH 3:24–4:1 rottenness ... reproach. The destitution threatened by the day of the Lord is expressed with words associated with bloodshed, war, and captivity. Far from having an abundance of unnecessary ornaments, in that day the women will lack the basic necessities of bread, clothing, and a husband. BACK TO ISAIAH 3:24

STUDY NOTE FOR ISAIAH 3:26 gates. Jerusalem is personified and joins in the lament. BACK TO ISAIAH 3:26

STUDY NOTES FOR ISAIAH 4

STUDY NOTE FOR ISAIAH 4:1 in that day. The day of judgment. See note on 2:11. BACK TO ISAIAH 4:1

STUDY NOTE FOR ISAIAH 4:2 branch. The term has two possible senses. One is literal, corresponding to the parallel phrase “fruit of the land.” In this case it is speaking of a glorious restoration of the remnant of God’s people on the day when the Lord acts. However, Hebrew parallelism is not always synonymous but often has an “and what’s more” character. The other possible sense of “branch” is as a messianic title: Jesus Christ is the fulfillment of the promise as He yields glorious spiritual fruit (11:1–5; Jer. 23:5; Zech. 3:8; John 15:1–8). The remnant find life and blessing in Him (6:13). Because Jesus humbled Himself, He is crowned with glory (52:13; 53:12; Phil. 2:9–11). This verse and the ones that immediately follow provide an important background for chs. 5 and 7, where the vineyard of the Lord is treated in greater depth. Note that 4:2–6 conveys the idea that the Lord’s faithful remnant will be called holy.

glorious. Displaying the splendor and brightness of God. The glory of God is revealed in all His works, but especially in the Messiah (Ps. 19:1; John 1:18).

the survivors. A remnant (1:9 note). BACK TO ISAIAH 4:2

STUDY NOTE FOR ISAIAH 4:3 Zion. Represents Jerusalem as a whole. See note on 1:8.

holy. Consecrated to God, the Holy One of Israel (1:4 note; 62:12). Holiness is a key theme in Isaiah (see ch. 6).

recorded. Their names are written in the book of life (Ex. 32:32, 33; Ps. 69:28; Dan. 12:1; Rev. 20:12). BACK TO ISAIAH 4:3

STUDY NOTE FOR ISAIAH 4:4 when the Lord shall have washed away the filth ... and cleansed. This judgment will be one of purging, a theme that will appear again in ch. 27.

daughters of Zion. Wealthy women who flaunted their affluence. See note on 3:16.

spirit. Possibly this is the Holy Spirit, but more likely it refers to the process of purification (cf. 28:6).

burning. Signifies judgment (1:25–31; 10:17; 30:27; 42:25). Through the process of refining fire, consuming the faithless and purifying the faithful, God will produce a holy Zion. BACK TO ISAIAH 4:4

STUDY NOTE FOR ISAIAH 4:5 create. In the new act of redemption, the Creator of heaven and earth (40:26; 42:5; 45:12, 18) will renew everything for the sake of His people. God gives the glory of the messianic age; it does not come from human effort or skill (Jon. 2:9; Eph. 2:4–10). A significant theme in this chapter is God’s act of recreating His people and being their dwelling place.

cloud ... smoke ... shining of a flaming fire. Unlike the burning of the fire of judgment in v. 4, this cloud and fire signal God’s protective presence, as at the Red Sea (Ex. 13:20–22), over the tabernacle (Ex. 40:34–38), and in the wilderness (Num. 9:15–23). Here His presence covers a restored and sanctified Mount Zion (2:2 note).

a canopy. Jewish weddings include a canopy over the bride and bridegroom as part of the ceremony (see Joel 2:16). BACK TO ISAIAH 4:5

STUDY NOTE FOR ISAIAH 4:6 booth. The annual Feast of Booths recalled Israel’s wandering in the wilderness and the temporary shelters that they lived in during that time. The Lord will once again provide for His people’s needs as He did in the past.

shade. God protects His people. See note on 30:2.

refuge. In contrast to human deceptions (28:15, 17), the Lord provides effective shelter from the storm (25:4; cf. Pss. 14:6; 46:1; 62:7; 94:22). BACK TO ISAIAH 4:6

STUDY NOTES FOR ISAIAH 5

STUDY NOTE FOR ISAIAH 5:1–7 Cf. 3:14 note. This vineyard song should be read with the one in ch. 27.The owner and the vineyard stand for God and His people, though that would not have been obvious at first hearing. The language is reminiscent of Song of Songs (e.g., Song 2:15, 16). The song is ultimately fulfilled in Jesus Christ, who replaces sour grapes with new fruit (Matt. 21:33–44; John 15:1–6). BACK TO ISAIAH 5:1

STUDY NOTE FOR ISAIAH 5:2 watchtower ... grapes. Images that reinforce the expectation of an abundant harvest; the vineyard is protected against pests and intruders (see Song 2:15). Any deficiency in the harvest is therefore due to the grape vines themselves.

wild grapes. Lit. “stinking or sour things.” BACK TO ISAIAH 5:2

STUDY NOTE FOR ISAIAH 5:5 devoured ... trampled. God decrees desolation and destruction for His people by removing their hedge of protection because of their unfaithfulness and unfruitfulness. God will withdraw His covenant protection from them (cf. Matt. 21:40, 41). BACK TO ISAIAH 5:5

STUDY NOTE FOR ISAIAH 5:6 briers and thorns. The weeds represent God’s curse (7:23–25; 32:13), that is, the anarchy following war (3:4, 5). God can also turn curse into blessing, replacing the briers and thorns with the pine tree and myrtle (55:13).

no rain. Rain in its proper season is a covenant blessing, while drought is a covenant curse (see Deut. 11:17). BACK TO ISAIAH 5:6

STUDY NOTE FOR ISAIAH 5:7 LORD of hosts. See note on 1:9.

justice ... bloodshed ... righteousness ... an outcry. The last words in each line rhyme in Hebrew. BACK TO ISAIAH 5:7

STUDY NOTE FOR ISAIAH 5:8 The first of six exclamations of woe, proclaiming God’s displeasure with greed, drunkenness, and other sins. The first woe condemns greed.

add field to field. The land belonged to God (Lev. 25:23), had been allotted to specific families by patrimony (Num. 33:54), and was the basis of livelihood. Deprived of their land, small farmers in Israel were forced to become day laborers or slaves. BACK TO ISAIAH 5:8

STUDY NOTE FOR ISAIAH 5:9 houses. God’s judgment targets the rich in their greed and self-indulgence. They were not content with a modest living. Mansions provide no protection from His eye (24:10 note). BACK TO ISAIAH 5:9

STUDY NOTE FOR ISAIAH 5:10 bath ... homer ... ephah. The bath is a liquid measure of about six gallons. In comparison to its size, the vineyard will produce practically nothing. Likewise, a homer of seed (six bushels) yields only an ephah (half a bushel) of produce. The land will be cursed. Instead of their vast landholding yielding increased profits, the land would produce little (Deut. 28:38, 39). BACK TO ISAIAH 5:10

STUDY NOTE FOR ISAIAH 5:11 wine. The second woe condemns drunkenness. See note on 24:11. Although wine was a common beverage in times when water was not safe to drink, overindulgence is a characteristic of social corruption and moral laxity (chs. 22, 28; Amos 4:1–3; 6:6, 7). It is clear that other people are doing the work on the large estates while the landowners sit back and expected to reap the profits. BACK TO ISAIAH 5:11

STUDY NOTE FOR ISAIAH 5:13 my people. See note on 40:1.

exile. The exile with all its miseries is threatened as a judgment on the people, who have shown no knowledge of the right way to behave. BACK TO ISAIAH 5:13

STUDY NOTE FOR ISAIAH 5:14 Sheol. Lit. “the grave,” used almost exclusively in poetry. See Prov. 9:18 and note. Isaiah portrays death as a terrible beast that devours everyone without regard to social class, both the “honored” and the “multitude” (v. 13). In Isaiah, “Sheol” often emphasizes the notion of a shadowy place of nonlife that constantly threatens the unfaithful. BACK TO ISAIAH 5:14

STUDY NOTE FOR ISAIAH 5:16 righteousness. See note on 1:21. The contrast between God and His people is immense even though they are supposed to be a holy people (Ex. 19:6). BACK TO ISAIAH 5:16

STUDY NOTE FOR ISAIAH 5:18 The third woe condemns those who mock God as they sin. It imagines them dragging a load of their own sin that is so heavy that they need a cart just to contain it, even while they scoff at the idea that the Lord will act to judge sin. They misconstrue God’s patience (2 Pet. 3:3, 4). BACK TO ISAIAH 5:18

STUDY NOTE FOR ISAIAH 5:19 the Holy One of Israel. A favorite title for God in Isaiah. See note on 1:4. BACK TO ISAIAH 5:19

STUDY NOTE FOR ISAIAH 5:20 The fourth woe condemns moral corruption that reverses good and evil.

darkness ... light. See notes on 2:5 and 5:30. BACK TO ISAIAH 5:20

STUDY NOTE FOR ISAIAH 5:21 The fifth woe condemns pride and self-righteousness.

wise in their own eyes. An expression for irrational, arrogant autonomy. A revelation from God, who alone knows all things, is the only firm foundation for knowledge (Prov. 1:7). BACK TO ISAIAH 5:21

STUDY NOTE FOR ISAIAH 5:22 The sixth woe condemns those who pervert justice.

mixing strong drink. Refers to wine and beer with spices added. Once again, as in 5:11, Isaiah speaks of overindulgence. These men are skilled in preparing exotic drinks, but they neglect weighty matters like guilt and innocence. BACK TO ISAIAH 5:22

STUDY NOTE FOR ISAIAH 5:23 bribe. See note on 1:23. Bribery involves injustice and greed, as in 5:8. BACK TO ISAIAH 5:23

STUDY NOTE FOR ISAIAH 5:24 fire. See note on “burning” at 4:4. In a dry climate, the merest spark is enough to set the stubble ablaze at certain times of the year.

the law ... the word. These are central in Isaiah’s vision of the latter days (see 2:3), but God’s own people reject them. BACK TO ISAIAH 5:24

STUDY NOTE FOR ISAIAH 5:25 the mountains quaked. At the revelation of God’s anger, nature quakes (2:19; 13:13; 24:18, 19; Ezek. 32:6–8 note). For a contrasting image of redemption, see 54:10.

streets. See note on 24:11.

his anger has not turned away. God is not reconciled, and His wrath hangs over the disobedient (9:12, 17, 21; 10:4; 31:3). BACK TO ISAIAH 5:25

STUDY NOTE FOR ISAIAH 5:26–30 This description of the Assyrian army closely matches its portrayal on ancient Assyrian reliefs.

5:26 signal. A signal flag (11:10, 12; 18:3; 49:22; 62:10). Like a commander in battle, the Lord summons the nations to execute His judgment (10:5). Like a pet dog, they come at His whistle.

nations far away. Egypt, Assyria, and Babylon. The imperial Assyrian army was made up of mercenaries hired from all over the Assyrian Empire. The professionalism of such mercenary armies would have been terrifying to militia armies such as Judah’s. BACK TO ISAIAH 5:26

STUDY NOTE FOR ISAIAH 5:30 on that day. See note on 2:11.

darkness. The people who once possessed the light (2:5) are now walking in great darkness. This metaphor for depression, alienation, and judgment (8:22; 42:7; 47:5; 60:2) teaches that all who twist justice by living in darkness (5:20; 29:15) will suffer the darkness of God’s judgment. By contrast, the light of God will dawn on the needy (9:2; 29:18; 42:7; 49:9; 58:10; 60:1, 2). The Lord is sovereign over darkness and light (45:7).

distress. Lit. “sorrow,” “narrowness.” God delivers His own from such confinement (25:4; 63:9). BACK TO ISAIAH 5:30

STUDY NOTES FOR ISAIAH 6

STUDY NOTE FOR ISAIAH 6:1 Uzziah. Having suffered from leprosy (2 Chr. 26:16–21), he died in 740 B.C., signaling the end of a long period of relative peace and prosperity.

I saw. Isaiah describes a “theophany,” a visible manifestation of God. God’s coming is often attended by such phenomena as earthquakes, smoke, fire, and lightning (13:3 note; 29:6; 30:27–31; Ex. 19:18, 19; Pss. 18:7–15; 50:3; 97:2; Mic. 1:3, 4; Nah. 1:3–8; Hab. 3:3–15).

the Lord.Adonai, lit. “Sovereign.” Cf. note on 1:2.

throne. The Lord rules heaven and earth from His throne. The death of the earthly king did not affect the ultimate fate of the universe. The choir of seraphim (6:2 note) and the splendor of God’s holiness inspired the prophet throughout his ministry.

the train of his robe. The very edge of His garment was greater than the temple.

the temple. The heavenly temple, after which the temple in Jerusalem was patterned (cf. Rev. 4:1–8). BACK TO ISAIAH 6:1

STUDY NOTE FOR ISAIAH 6:2 seraphim. A Hb. word probably meaning “burning ones” (cf. the fiery serpents in Num. 21:6). Representations of angelic creatures with six wings have been discovered in the Near East by archaeologists.

covered his face. The seraphim have no glory to compare with God’s, and they cannot look on Him directly.

covered his feet.“Feet” can also be translated “legs.” This may be an indication of modesty.

flew. The seraph does the Sovereign’s will. Here it is to praise Him. BACK TO ISAIAH 6:2

STUDY NOTE FOR ISAIAH 6:3 Holy, holy, holy. A threefold repetition is the strongest sort of superlative. It is the only one of God’s attributes that is repeated in this way. Nothing is as holy as God. See note on 1:4.

LORD of hosts. Originally a military title, its scope is extended to denote divine control over all the created realm. See note on 1:9.

whole earth. This announcement explains the cosmic perspective of the prophet. God is King of the world, and His salvation and judgment extend to all nations (11:4, 9, 12; 42:1, 4, 5; 65:17; 66:1; cf. Luke 2:14).

glory. See note on 4:2, “glorious.” God’s glory filled the earthly tabernacle and temple at key moments of the dedication ceremonies, representing the Lord symbolically taking up residence there (Ex. 40:35; 1 Kin. 8:11). The whole earth is full of God’s glory because He indwells the whole cosmos, not merely a small building on Mount Zion. BACK TO ISAIAH 6:3

STUDY NOTE FOR ISAIAH 6:5 Woe is me. Isaiah is astonished by the glory of God; like Peter he becomes afraid (cf. Luke 5:8). He pronounces an oracular curse upon himself. His conviction of sin is specific: he has unclean lips. The fact that others around him suffer from the same condition compounds his sin rather than alleviating it. BACK TO ISAIAH 6:5

STUDY NOTE FOR ISAIAH 6:6 altar. The altar from which the live coal is taken is not described. The stress is on the purification necessary for approaching God. The altar symbolizes purification by blood, and the fire, purification by the Spirit. The blood of Christ and the ministry of the Holy Spirit sanctify believers today. BACK TO ISAIAH 6:6

STUDY NOTE FOR ISAIAH 6:7 my mouth ... your lips. The purification is specifically applied to the point of his sin—his lips—making the prophet acceptable as a minister of God’s words (Jer. 1:9). BACK TO ISAIAH 6:7

STUDY NOTE FOR ISAIAH 6:8 who will go for us. The Lord permits Isaiah to listen in on the sessions of the royal, heavenly court (“us”). From this moment on, Isaiah is a servant of God’s court and proclaims God’s message to kings and people alike (cf. 1 Kin. 22:19, 20; Jer. 23:18, 22). Having been freely forgiven, Isaiah volunteers without waiting to hear the nature of his commission. BACK TO ISAIAH 6:8

STUDY NOTE FOR ISAIAH 6:9 Go. Isaiah’s mission is paradoxical in its effect, as is the proclamation of the Word of God (Matt. 13:13–15; Rom. 11:7–10, 25). The prophetic word closes the way of God to those who are rebellious, proud, and hypocritical (29:13–16; 65:1–7), but opens it to the deaf, blind, humble, and poor (29:18, 19). BACK TO ISAIAH 6:9

STUDY NOTE FOR ISAIAH 6:11 How long, O Lord. Isaiah is asking how long the message of judgment must go forth until he can be a “herald of good news” (40:9). BACK TO ISAIAH 6:11

STUDY NOTE FOR ISAIAH 6:13 a tenth. The land will be laid waste, and even the remnant who will be saved will be further purified by suffering (1:9 note).

stump. The Middle Eastern terebinth and oak trees can produce new shoots even when they appear to have been cut or damaged beyond all hope. There is a glimmer of hope for God’s people, but it is only to be found on the far side of judgment. BACK TO ISAIAH 6:13

STUDY NOTES FOR ISAIAH 7

STUDY NOTE FOR ISAIAH 7:1–11:16 Oracles of judgment and hope associated with the war between Judah and a coalition of Israel and Syria (734–732 B.C.). Ahaz, king of Judah, was seriously threatened by the alliance of Pekah, king of Israel, with Rezin, king of Syria (2 Kin. 16:5–18; 2 Chr. 28:16–21). They threatened to invade Judah if Ahaz would not help them against Assyria. BACK TO ISAIAH 7:1

STUDY NOTE FOR ISAIAH 7:2 the house of David. This expression means the current head of the house, Ahaz. It recalls the Lord’s covenant with David, granting him an eternal offspring and kingdom (2 Sam. 7:12–16). The attempt to replace his dynasty with another (“the son of Tabeel,” v. 6) cannot succeed because God’s promises are at stake. The rival claimant doesn’t even deserve to be mentioned by name in the text.

shook. Ahaz, the proud king, has been unable to calm his people. The response of the leader has created panic among the people (22:3 note). BACK TO ISAIAH 7:2

STUDY NOTE FOR ISAIAH 7:3 Shear-jashub. “A remnant shall return” (10:20–22) is a name representing a promise of salvation and life for the faithful beyond the imminent doom of the unfaithful. Judah may suffer, but a remnant will remain (see 6:13).

the conduit of the upper pool. Water supplies are crucial in case of a siege of the city. BACK TO ISAIAH 7:3

STUDY NOTE FOR ISAIAH 7:4 two smoldering stumps. Two kingdoms are about to be destroyed: Damascus in 732 B.C. by Tiglath-pileser III, and Samaria in 722 B.C. by Sargon II. BACK TO ISAIAH 7:4

STUDY NOTE FOR ISAIAH 7:7 Lord GOD. This title combines the Hb. word for “lord, sovereign” with the covenant name Yahweh, represented by “God,” using small capitals (cf. 25:8; 28:16; 40:10; 52:4; 65:13).

shall not come to pass. The Lord voids the counsel of kings (8:9, 10; 40:23; Ps. 33:10, 11). BACK TO ISAIAH 7:7

STUDY NOTE FOR ISAIAH 7:8 sixty-five years. That is, less than the span of a normal human life (see Ps. 90:10). God will fulfill His promises after Ahaz’s death (2 Kin. 17:24–41). The northern kingdom will actually be conquered by the Assyrians much sooner than that. BACK TO ISAIAH 7:8

STUDY NOTE FOR ISAIAH 7:9 firm ... firm. A play on different meanings of the same Hb. word. Faith means knowing God’s promise, assenting to it intellectually, and trusting Him to keep it. The threat to Ahaz’s kingdom provides him an opportunity for him to trust in God and see God deliver him. BACK TO ISAIAH 7:9

STUDY NOTE FOR ISAIAH 7:11 a sign. A sign will authenticate the prophetic message concerning the future. Normally, asking for a sign is a mark of weak faith (as in the case of Gideon in Judg. 6); however, here God condescends to Ahaz’s weakness and offers him a sign.

deep ... high. Nothing is outside the Lord’s sovereignty; no sign is too great for Him to accomplish (Deut. 10:14; Ps. 139:8; Rom. 8:39).

I will not put the LORD to the test. Ahaz makes his refusal sound spiritual, quoting Deut. 6:16, but in reality he has already made up his mind to place his faith in the chariots and horsemen of Assyria rather than in the Lord. BACK TO ISAIAH 7:11

STUDY NOTE FOR ISAIAH 7:13 house of David. See note on 7:2. BACK TO ISAIAH 7:13

STUDY NOTE FOR ISAIAH 7:14 virgin. This Hb. word occurs seven times in the OT. It means a young woman of marriageable age, who in ancient Judah and Israel was normally a virgin (Gen. 24:43). The Septuagint translates the Hb. word with a Gk. term that specifically means “virgin.” The NT understands the ultimate fulfillment of Isaiah’s promise to be the Virgin Mary (Matt. 1:23).

Immanuel. “God with us.” Conveys God’s promise to save, bless, and protect His children. The identities of the virgin and the child have been the subject of considerable discussion, and three major interpretations exist. First, some find the prophecy exclusively fulfilled in the prophet’s own lifetime. Some of these interpreters, especially Jews of the second century A.D., have understood the prophecy to mean Ahaz’s wife and her child, Hezekiah (2 Kin. 18:2). But, as Jerome (c. A.D. 400) pointed out, Hezekiah was already born. Others identify the woman as Isaiah’s wife or a woman betrothed to him (8:3). The child is then Isaiah’s son, Maher-shalal-hash-baz. However, the Hb. term translated “virgin” would not normally be used for a woman who was already a mother (of Shear-jashub, 7:3). If it means someone engaged to the prophet, then one must assume that his first wife had died prior to this prophecy. Further, this interpretation requires that the child have two different names: “God Is with Us” (Immanuel) and “The Spoil Speeds, the Prey Hastens” (Maher-shalal-hash-baz; cf. 8:3). In that case, the point of the immediate fulfillment would be that God’s presence with His people brings judgment as well as salvation. Second, in the light of the NT, the traditional Christian interpretation identifies the child directly as the Messiah, a divine personage whose birth is above nature (and so of the same miraculous order as the sign of v. 11). This approach equates the child named “Immanuel” with the child possessing God’s titles in 9:6, and with the “branch” of ch. 11. According to Matthew, the virgin is Mary and the child is Jesus Christ (Matt. 1:22, 23). However, v. 16 seems to require the birth to be imminent. A third interpretation is to consider the prophecy to be typological, with a two-stage fulfillment: an immediate but partial realization in Isaiah’s day and a later definitive one in the birth of Jesus Christ, who secures God’s throne forever. The difficulty that remains is determining the partial fulfillment. Some opt for the birth of Isaiah’s son Maher-shalal-hash-baz (8:1–3), while others take the initial reference to be to a nameless teenage mother, who hears and believes God’s promises and thus names her son “God Is with Us” in spite of the threatening circumstances. Her faith contrasts with the conduct of King Ahaz, the son of David who refuses to trust God’s promise entirely, but an ordinary birth falls short of the radical nature of the sign envisaged in v. 11. BACK TO ISAIAH 7:14

STUDY NOTE FOR ISAIAH 7:15 curds and honey. Not typical food for infants, but they point to a time when people will have to live off unworked fields (v. 22). The child is identified with the remnant.

when he knows how to refuse the evil. The boy is not just able to distinguish between right and wrong, but he actively chooses what is right, in contrast to the failed leadership of Israel that has been insensitive to social and spiritual values (5:11–23). What is true of this child in an imperfect and lesser way is perfectly and fully true of Jesus Christ (42:1–4). BACK TO ISAIAH 7:15

STUDY NOTE FOR ISAIAH 7:16 For before. Before the time required for a child to reach an age of adult moral accountability—twelve years—Pekah and Remaliah will both be defeated. In this understanding, “boy” points primarily to Isaiah’s son and secondarily to Christ. BACK TO ISAIAH 7:16

STUDY NOTE FOR ISAIAH 7:17 the king of Assyria. The consequences of Ahaz’s unbelieving trust in Assyria will be devastating not only for Syria and Israel, but for Judah as well. BACK TO ISAIAH 7:17

STUDY NOTE FOR ISAIAH 7:18 In that day. See note on 2:11. The fall of Damascus, of Samaria, and the devastation of Judah are foretastes of the events of the last judgment.

fly ... bee. These insects swarm in great numbers, like the hordes of invaders. BACK TO ISAIAH 7:18

STUDY NOTE FOR ISAIAH 7:19 steep ravines ... clefts. Traditional hiding places will provide no escape (2:19). BACK TO ISAIAH 7:19

STUDY NOTE FOR ISAIAH 7:20 razor that is hired. Shaving the head is a sign of mourning (15:2) and a way of humiliating conquered enemies (2 Sam. 10:4, 5). It is a way of systematically “de-manning” the captives, which is why the “feet” (the lower part of the anatomy from the waist down) is also shaved. Ahaz has hired Tiglath-pileser of Assyria to help him against Syria and Israel, but the Lord will use Assyria to humiliate Judah instead (v. 17). BACK TO ISAIAH 7:20

STUDY NOTE FOR ISAIAH 7:22 abundance. The land will be so depopulated that this limited food will seem abundant.

curds and honey. See note on v. 15. The remnant will have something to eat, but it will not be much. BACK TO ISAIAH 7:22

STUDY NOTE FOR ISAIAH 7:23–25 In that day. The cultivated land will return to weeds and be barely fit for grazing. This represents God’s covenant curse on the land (see 5:6 note). BACK TO ISAIAH 7:23

STUDY NOTES FOR ISAIAH 8

STUDY NOTE FOR ISAIAH 8:1 tablet. Probably a polished piece of wood like a signboard. The meaning of the name is explained in v. 4. BACK TO ISAIAH 8:1

STUDY NOTE FOR ISAIAH 8:2 witnesses. Two witnesses are necessary to attest to legal documents or transactions. BACK TO ISAIAH 8:2

STUDY NOTE FOR ISAIAH 8:3 prophetess. Isaiah refers to his wife in this way perhaps because of her association with him as a prophet, or perhaps because she was a prophet in her own right (Judg. 4:4; 2 Kin. 22:14).

Maher-shalal-hash-baz. The name means “the spoil speeds, the prey hastens,” which signifies the rapid devastation of Syria, Israel, and Judah, but also the presence of God with the remnant and the impending fulfillment of God’s word of promise. The similarities between the sign of his birth and the sign of Immanuel are striking, perhaps because his birth is an immediate testimony to God’s long-term promise. BACK TO ISAIAH 8:3

STUDY NOTE FOR ISAIAH 8:6 this people. Judah.

waters of Shiloah. Might refer to a stream flowing from the Gihon Spring (2 Chr. 32:30). It is a symbol of the Lord’s faithful but unspectacular provision, which the people have despised (cf. 1:30 note; Jer. 2:13; Zech. 4:10).

rejoice. The people may be looking forward to the fall of Rezin, king of Syria, without considering that the word of judgment applies to Judah as well. BACK TO ISAIAH 8:6

STUDY NOTE FOR ISAIAH 8:7 the River. The Euphrates, standing for the Assyrian invaders. The mighty Euphrates contrasts with the soft waters of Shiloah (v. 6). In Isaiah’s day, it regularly burst its banks and flooded the surrounding area of Mesopotamia. BACK TO ISAIAH 8:7

STUDY NOTE FOR ISAIAH 8:8 the neck. The implication is that Assyria will almost, but not quite, annihilate Judah. At the height of the Assyrian invasion in 701 B.C., Jerusalem escapes, but barely (37:33–36).

O Immanuel. See v. 10; note on 7:14. Isaiah bestows the name of the virgin’s child on Judah as the object of God’s care. BACK TO ISAIAH 8:8

STUDY NOTE FOR ISAIAH 8:9 you peoples. Syria and Israel. BACK TO ISAIAH 8:9

STUDY NOTE FOR ISAIAH 8:10 Take counsel together. See note on 11:2.

God is with us. Hb. “Immanuel.” God is with the remnant of Judah, which will not be destroyed (v. 8 notes; 7:14 note). BACK TO ISAIAH 8:10

STUDY NOTE FOR ISAIAH 8:11 with his strong hand. Isaiah has had an experience of inner compulsion from the Spirit of God (Ezek. 1:3; 3:14). BACK TO ISAIAH 8:11

STUDY NOTE FOR ISAIAH 8:12 conspiracy. The people considered Isaiah a traitor because he said that Ahaz and his administration were wrong to rely on Assyria. BACK TO ISAIAH 8:12

STUDY NOTE FOR ISAIAH 8:13 fear ... dread. It is not people (v. 12), but the Lord who is the object of fear. The kings of Syria and Israel seem dangerous to Judah but the Lord can bring their threat to nothing. Even Assyria can do nothing without the Lord’s permission. He is the ultimate authority to whom all must submit, in whom all must trust, and to whom everyone must render an account (12:2; 33:6; 50:10; 59:19; Pss. 25:12–15; 34:11–14). BACK TO ISAIAH 8:13

STUDY NOTE FOR ISAIAH 8:14 sanctuary. A place of refuge.

a stone of offense. The sign of Immanuel, which Ahaz rejected, will be a vital test of faith. To those who trust the Lord and believe His promise, He will be a sanctuary. But those who refuse to trust in the Lord will stumble over this sign.

both houses. Judah and Israel. BACK TO ISAIAH 8:14

STUDY NOTE FOR ISAIAH 8:16 testimony ... teaching. This could refer to God’s revelation (1:10) to Moses (Deut. 4:44, 45), to Isaiah, or to both.

disciples. Isaiah’s followers are to write down and seal his prophecy like a law so that it can be known later whether it fails or is fulfilled by events (vv. 1, 2, 20). This is the test of a true prophet (Deut. 18:21, 22; Jer. 28:9), through whom God is known and trusted. In the midst of the destruction, God preserves the holy seed (see 6:13). BACK TO ISAIAH 8:16

STUDY NOTE FOR ISAIAH 8:17 wait ... hope. See 25:9; 26:8; 30:18; 33:2; 40:31; 49:23; 64:4.

hiding his face. The covenant God, who is presently leaving His people to themselves, is also free in bestowing grace on those who repent (54:8; 64:7; Deut. 31:18; 32:20). BACK TO ISAIAH 8:17

STUDY NOTE FOR ISAIAH 8:18 I and the children ... signs. The children’s names are significant (7:3; 8:1, 3 and notes). BACK TO ISAIAH 8:18

STUDY NOTE FOR ISAIAH 8:19 mediums and the necromancers. God’s law prohibits diviners (Is. 2:6 note).

chirp and mutter. The mediums promise contact with the dead, who in the popular understanding of Judah are insubstantial and weak-voiced. Isaiah regards calling on them as contemptible, as well as useless. BACK TO ISAIAH 8:19

STUDY NOTE FOR ISAIAH 8:20 teaching ... testimony. See note on 8:16.

dawn. Light stands for God’s blessing. See note on 2:5. BACK TO ISAIAH 8:20

STUDY NOTE FOR ISAIAH 8:22 darkness. An image of despair (5:30 note; 50:10). BACK TO ISAIAH 8:22

STUDY NOTES FOR ISAIAH 9

STUDY NOTE FOR ISAIAH 9:1 Zebulun ... Naphtali. Being in the north, these regions in Galilee were the first to suffer from the Assyrian invasion of 732 B.C. (2 Kin. 15:29). BACK TO ISAIAH 9:1

STUDY NOTE FOR ISAIAH 9:2 light. See note on 2:5.

deep darkness. The Assyrians cast their terrible shadow over the land and the people (cf. Pss. 23:4; 44:19; 107:10). Yet there is hope; the certainty of that hope is expressed in the “prophetic perfect” (“have seen”), speaking of the future light as if it has already happened. BACK TO ISAIAH 9:2

STUDY NOTE FOR ISAIAH 9:3 joy. God opens up a new future for the humble (29:19) where gloom had previously existed (35:10; 51:3; 61:7). This new joy finds expression in the metaphors of harvest and of victory (cf. 5:10; 8:4). BACK TO ISAIAH 9:3

STUDY NOTE FOR ISAIAH 9:4 yoke ... staff ... rod. Figures of oppression (10:27; 14:25; 47:6; cf. Matt. 11:29, 30).

day of Midian. A reference to Gideon’s defeat of the Midianites, which was accomplished by God’s mighty power in spite of Gideon’s own weakness (10:26, 27; Judg. 6:7; 7:22–25). BACK TO ISAIAH 9:4

STUDY NOTE FOR ISAIAH 9:5 The debris left from battle can be removed and burned when the fighting stops. God will bring an end to war (2:4; Ps. 46:9, 10; 2 Cor. 10:4). BACK TO ISAIAH 9:5

STUDY NOTE FOR ISAIAH 9:6 child ... son. The good news is the birth of Jesus Christ. The four royal names express both His divine and human qualities, giving assurance that He is indeed “Immanuel” (7:14).

born ... given. The verbs are consistent with His humanity and deity respectively.

the government shall be upon his shoulder. He will carry the burden of rule and authority (cf. 22:22).

Wonderful Counselor.“Wonderful” might be more accurately translated “miraculous” because it typically describes God’s mighty works. The role of a counselor is to provide wisdom (Jer. 18:18). This coming King will possess divine wisdom.

Mighty God. As a warrior, God protects His people (10:21; Deut. 10:17; Jer. 32:18). This attribute of divine power is ascribed to the coming King. For the importance of this verse in the interpretation of the Seventy Weeks passage, see note on Dan. 9:27.

Everlasting Father. The coming King possesses divine eternity: He is from ancient times, and He will not need a successor to follow in His footsteps (cf. 2 Sam. 7:13; Mic. 5:2). Ancient kings often referred to themselves as the fathers of their subjects. This name reveals the divine, eternal care that the coming King will have for His people.

Prince of Peace. His government brings divine peace to the earth (2:4; 11:6–9; Ps. 72:7; Zech. 9:10; Luke 2:14). BACK TO ISAIAH 9:6

STUDY NOTE FOR ISAIAH 9:7 throne of David. He is a descendant of David (11:1 note), and he will establish the kingdom of God in “justice and with righteousness” (1:21 note); his reign will endure forever. No earthly son of David, such as Hezekiah or Josiah, ever lived up to this grand description.

zeal. God guarantees that He Himself will fulfill this promise; it will not depend on human power or decisions (37:32; 42:13; Zech. 1:14). BACK TO ISAIAH 9:7

STUDY NOTE FOR ISAIAH 9:8–10:4 The Lord will judge Israel (the northern kingdom) and its capital, Samaria. The northern kingdom is also sometimes called Ephraim. (Judah is the southern kingdom, with Jerusalem as its capital.) BACK TO ISAIAH 9:8

STUDY NOTE FOR ISAIAH 9:9 in pride and in arrogance. Their motivation has been to preserve and glorify themselves. Compare also their words “we will ... we will” in v. 10 (Gen. 11:3, 4; Is. 5:21). BACK TO ISAIAH 9:9

STUDY NOTE FOR ISAIAH 9:10 dressed stones ... cedars. The people think the challenges they face are minor setbacks rather than the beginning of the end. They imagine that they are going to start rebuilding with better materials, when in reality destruction lies ahead. BACK TO ISAIAH 9:10

STUDY NOTE FOR ISAIAH 9:11, 12 adversaries of Rezin. The Assyrians (7:1 note; 7:20 note; 8:7 note) would attack Syria from the north, and the Syrians and the Philistines would attack Israel from the east and west, respectively. The Lord will raise up many enemies.

9:12 his anger has not turned away. This refrain is also found in 9:17, 21; 10:4 (cf. 31:3). See note on 5:25. The hand that once delivered Israel from the Egyptians is now extended to strike His own people. BACK TO ISAIAH 9:11

STUDY NOTE FOR ISAIAH 9:13 did not turn. They have been unresponsive to divine discipline (Amos 4:6, 8–11). They have not depended on the Lord or sought Him with diligence; instead, they have persisted in their rebellion (8:19; 11:10; 31:1; 55:6; 58:2; 65:10). BACK TO ISAIAH 9:13

STUDY NOTE FOR ISAIAH 9:14 head and tail. Represent the civil and religious leadership, as explained in v. 15 (cf. 3:1–3; 30:10 note). The same imagery, including the “palm branch and reed,” is used to represent Egyptian leaders in 19:15. Because they are opposites, they also imply judgment for everyone else in between. BACK TO ISAIAH 9:14

STUDY NOTE FOR ISAIAH 9:17 fatherless and widows. See note on 1:17. The gravity of God’s anger is vividly expressed when it is said that He will have no mercy on the fatherless and widows. Not even the most helpless members of society will escape.

everyone is godless and an evildoer. Sin is found in every person, even the fatherless and widow, and it corrupts both their thoughts and their deeds (Gen. 6:5; 8:21). The Lord’s total destruction is just. BACK TO ISAIAH 9:17

STUDY NOTE FOR ISAIAH 9:20, 21 devour ... devours. Pride, narcissism, and greed destroy the fiber of society, especially the covenant relationship among the tribes. Before the revelation of this oracle, Manasseh fought Ephraim (Judg. 12:4), and together they battled Judah during the war with Israel and Syria. Sin is self-destructive: as a fire, it consumes the land; as a person, it eats its own arm. Even this, though, does not exhaust God’s wrath against sin. BACK TO ISAIAH 9:20, 21

STUDY NOTES FOR ISAIAH 10

STUDY NOTE FOR ISAIAH 10:1–4 The principle of retribution is an important biblical teaching. People reap what they sow, whether to destruction or benefit (Gal. 6:7, 8). BACK TO ISAIAH 10:1

STUDY NOTE FOR ISAIAH 10:2 justice. See note on 1:21. On social injustice, see 1:23.

poor ... fatherless. The object of the Lord’s special care. See 1:16–18; 11:4; Ps. 9:18 and notes.

my people. It is significant when the Lord identifies His people as belonging to Him. See note on 40:1. BACK TO ISAIAH 10:2

STUDY NOTE FOR ISAIAH 10:3 day of punishment. The day of the Lord (2:11 note).

from afar. The desolation brought by the Assyrians. BACK TO ISAIAH 10:3

STUDY NOTE FOR ISAIAH 10:5 rod of my anger. God makes the nations serve Him as instruments of His will, but they continue to be responsible for their acts (5:25; 7:20 and notes). God’s anger is against those who administer His kingdom on earth corruptly, both rulers and people (9:12, 17, 21; 10:4, 25). BACK TO ISAIAH 10:5

STUDY NOTE FOR ISAIAH 10:6 godless nation. Includes Israel and Judah (v. 11). BACK TO ISAIAH 10:6

STUDY NOTE FOR ISAIAH 10:7 he does not so intend. Human rulers have their own reasons for acting, yet they end up doing exactly what the Lord has purposed from the beginning (cf. Ezek. 38:10). BACK TO ISAIAH 10:7

STUDY NOTE FOR ISAIAH 10:9 Calno ... Damascus. Assyria conquered these cities: Calno (Calneh; cf. Amos 6:2) in 738 B.C.; Carchemish in 717 B.C.; Hamath in 738 and 720 B.C.; Arpad in 740 B.C.; Samaria in 722 B.C.; and Damascus in 732 B.C. Cf. 36:19; 37:12, 13. In each pair, the first city is further away from Assyria than the second; the boast is that Assyria will continue to extend its sphere of influence wider and wider. BACK TO ISAIAH 10:9

STUDY NOTE FOR ISAIAH 10:10 my hand. Assyria boasts of its power, demonstrated in the destruction of nations with far more impressive idols than Jerusalem and Samaria (cf. Dan. 4:30; Luke 12:18–20). The irony is rich: Jerusalem and Samaria ought not to have idols at all, but should trust in the Lord. In reality, though, their trust is in idols that cannot measure up even in an idol contest.

kingdoms. See note on 13:4. BACK TO ISAIAH 10:10

STUDY NOTE FOR ISAIAH 10:12 finished all his work. The Assyrian assault is itself part of God’s work.

Zion. Jerusalem. See note on 1:8. BACK TO ISAIAH 10:12

STUDY NOTE FOR ISAIAH 10:13, 14 A restatement of vv. 5–11. For similar expressions of pride, see 14:13, 14; Ezek. 28:2–5. BACK TO ISAIAH 10:13

STUDY NOTE FOR ISAIAH 10:15 axe ... staff. See note on v. 5. It is ridiculous for a tool to boast about its mighty accomplishments. BACK TO ISAIAH 10:15

STUDY NOTE FOR ISAIAH 10:16 wasting sickness. The Lord can destroy the tool when its usefulness is over. BACK TO ISAIAH 10:16

STUDY NOTE FOR ISAIAH 10:17 light. A symbol of God’s blessing. See note on 2:5.

it will burn and devour. Cf. 9:18. BACK TO ISAIAH 10:17

STUDY NOTE FOR ISAIAH 10:18 glory. See note on 4:2. What people think should be honored or despised means little before God’s fiery judgment.

forest ... fruitful land. The Assyrian pride will end quickly like thorns in a fire. Little will remain (v. 19). BACK TO ISAIAH 10:18

STUDY NOTE FOR ISAIAH 10:20 In that day. The day of God’s judgment. See note on 2:11.

remnant. The Lord will preserve a faithful few out of the destruction. See note on 1:8.

him who struck them. The remnant will no longer put their faith in Assyria, as Ahaz did in ch. 7. BACK TO ISAIAH 10:20

STUDY NOTE FOR ISAIAH 10:22 sand of the sea. Recalls God’s promise to Abraham (Gen. 22:17; cf. 1 Kin. 4:20). Paul cites this verse in Rom. 9:27.

decreed. God is determined in His judgment (v. 23; 28:22). BACK TO ISAIAH 10:22

STUDY NOTE FOR ISAIAH 10:23 the LordGOD of hosts. The Lord’s military title. See notes on 1:9, 24. BACK TO ISAIAH 10:23

STUDY NOTE FOR ISAIAH 10:24 be not afraid. A word of encouragement for the remnant in Judah (37:6; 41:10, 13; 43:1). See note on 35:4. BACK TO ISAIAH 10:24

STUDY NOTE FOR ISAIAH 10:25 my fury. The one to fear is not the Assyrian king, but the Lord who is bringing the Assyrians in judgment on Judah.

destruction. The instruments of destruction will themselves be destroyed. BACK TO ISAIAH 10:25

STUDY NOTE FOR ISAIAH 10:26 Midian ... Oreb ... Egypt. Two examples are taken from the history of redemption: the defeat of Midian at the rock of Oreb (a Midianite leader; Judg. 7:25), and the victory over Egypt at the Red Sea (Ex. 14:26–28). BACK TO ISAIAH 10:26

STUDY NOTE FOR ISAIAH 10:27 yoke ... burden. See 9:4. Their prosperity will be such that, like a muscular ox, the yoke will not be able to contain their neck. BACK TO ISAIAH 10:27

STUDY NOTE FOR ISAIAH 10:28–32 Aiath ... Zion. Describes a march to Judah from north to south through the cities mentioned. The last, Nob, is within sight of Zion. For a similar portrayal of Assyria’s invasion, but from the southwest, see Mic. 1:10–16. BACK TO ISAIAH 10:28

STUDY NOTE FOR ISAIAH 10:33 The Assyrians may inspire Judah with terror, but the Lord will intervene. BACK TO ISAIAH 10:33

STUDY NOTE FOR ISAIAH 10:34 cut down ... the forest. The Assyrians are portrayed as a forest that the Lord is going to cut down (v. 18 note).

Majestic One. See 33:21. BACK TO ISAIAH 10:34

STUDY NOTES FOR ISAIAH 11

STUDY NOTE FOR ISAIAH 11:1 stump. All that will be left of the Davidic dynasty after God’s judgment is a stump. The privileged sons of David, no less than Assyria, will be like trees that have been chopped down (10:33, 34; cf. Jer. 22:30). But in spite of this judgment on Judah, the Lord will raise up new leadership from David’s dynasty (Jer. 23:5, 6; Matt. 1:1). The remaining stump will be living, and it will send forth a shoot, a branch that will bear fruit.

Jesse. David’s father (1 Sam. 16:10–13). David inaugurated a great kingdom, but the greater David (Ezek. 34:23–25; Zech. 12:7–10), now only a tender plant (53:2), will rule an incomparably greater kingdom.

branch. See note on 4:2. BACK TO ISAIAH 11:1

STUDY NOTE FOR ISAIAH 11:2 Spirit of theLORD. As the fourfold repetition emphasizes, the same God-given endowment of the Spirit that brought David his successes (1 Sam. 16:13; Ps. 51:11) will empower the Messiah (42:1; 61:1; Luke 3:22). The Spirit is the creative agent for establishing God’s kingdom (Gen. 1:2; Judg. 3:10; 6:34; 1 Sam. 10:6 and notes).

rest upon him. The Spirit came in a powerful way on saints in the OT to equip them for service: Moses (Num. 11:17); certain elders (Num. 11:25, 26); Joshua (Deut. 34:9); the judges (Judg. 3:10; 11:29; 13:25); kings (1 Sam. 11:6); and prophets (1 Sam. 10:10; 2 Sam. 23:2; 1 Kin. 22:24; 2 Kin. 2:15; Mic. 3:8). The Spirit is the divine agent of restoration (32:15; Joel 2:28–32).

wisdom. Solomon prayed for wisdom and understanding (1 Kin. 3:9), the administrative skills needed to govern the people in righteousness and justice. See Introduction to the Wisdom Literature.

counsel. Authoritative plans and decisions. Human counsel may or may not be in accord with God’s plan (30:1), but the Messiah’s counsel is by “the Spirit” (see 9:6).

knowledge. Refers to wise and submissive living in accordance with the will of God (33:6; 53:11). It is a perfection of God (40:14).

fear of theLORD. Fearing God includes obeying His commandments out of faith that the Lord will keep His threats against transgressors (Prov. 1:7 note). BACK TO ISAIAH 11:2

STUDY NOTE FOR ISAIAH 11:3 judge. See note on 2:4. BACK TO ISAIAH 11:3

STUDY NOTE FOR ISAIAH 11:4 righteousness. See note on 1:21.

poor ... meek. Those who long for divine righteousness and justice (25:4) because of oppression by the rulers of this earth (3:15; 10:2; 32:7; 61:1). They are the afflicted, oppressed, and humble whom Jesus blesses (Matt. 5:3–10; cf. Ps. 19:8 note).

equity. The Hb. word also means “level” or “straight” (40:4). God’s judgment is balanced and fair.

rod ... breath. With great power and authority (Pss. 2:9; 82:8; Rev. 6:15–17; 20:11, 12) the Messiah will conquer by His word (49:2; 61:1; Heb. 4:12; Rev. 19:15). BACK TO ISAIAH 11:4

STUDY NOTE FOR ISAIAH 11:5 faithfulness. See note on 1:21; cf. 25:1; 33:6.

the belt of his loins. In antiquity, people wore long flowing robes that could be tucked into a belt in order to prepare for vigorous action (cf. Eph. 6:14). BACK TO ISAIAH 11:5

STUDY NOTE FOR ISAIAH 11:6–9 Carnivorous animals, remade with natures that protect what they formerly devoured, effectively portray the wonderful peace on earth in the new age ruled by the Messiah (see 2:4). The devouring nations, such as Assyria, will no longer assault God’s people. The vision corresponds to reconciling love already visible in the church (Eph. 2:14–18), which will be consummated in the new heavens and new earth (Rev. 21:4, 24–27). BACK TO ISAIAH 11:6

STUDY NOTE FOR ISAIAH 11:9 my holy mountain. Mount Zion (cf. 2:2–4).

the earth shall be full. See Hab. 2:14. BACK TO ISAIAH 11:9

STUDY NOTE FOR ISAIAH 11:10 In that day. The day of God’s judgment. See note on 2:11.

root of Jesse. See note on v. 1 (Rev. 22:16).

signal. Here, a sign of hope (cf. John 12:32), in contrast to 5:26 (see note).

glorious. Displaying God’s glory. See note on 4:2. BACK TO ISAIAH 11:10

STUDY NOTE FOR ISAIAH 11:11 a second time. The first time God reclaimed His people from Egypt through the exodus; the second time will be from the exile (51:9–11).

remnant. See note on 1:8. The Lord will lead His children from wherever they are distressed. BACK TO ISAIAH 11:11

STUDY NOTE FOR ISAIAH 11:12 four corners of the earth. The remnant will come from all of the known world (24:15; 42:4, 10; 51:5; 59:18, 19; cf. Matt. 24:31). The nations listed in v. 11 are located geographically on all sides of Israel and Judah: Assyria, Elam, and Shinar are to the east, in and around Mesopotamia; Egypt, Pathros, and Cush are to the south; Hamath is north, and the coastlands are to the west. BACK TO ISAIAH 11:12

STUDY NOTE FOR ISAIAH 11:13 Ephraim ... Judah. The era of restoration will witness a reconciliation of the disunited and hostile tribes. When the remnant later returns to the land after the exile, the people offer sacrifices on behalf of all twelve tribes (Ezra 6:17; 8:35). BACK TO ISAIAH 11:13

STUDY NOTE FOR ISAIAH 11:14 Philistines ... Ammonites. Represent freedom from the oppression, subjugation, and harassment that had characterized Israel’s experience in the land (cf. 54:3; Mic. 5:6 note for a similar use of Assyria). BACK TO ISAIAH 11:14

STUDY NOTE FOR ISAIAH 11:15 destroy ... the River. The second exodus will come by another miracle similar to the parting of the Red Sea (vv. 11, 12). However, this deliverance will be even greater, dividing the Euphrates into seven channels, not merely into two.

scorching breath. See Ex. 14:24–27 and Is. 11:4.

in sandals. The water of the great Euphrates will become so shallow that people will be able cross without even taking off their shoes. BACK TO ISAIAH 11:15

STUDY NOTE FOR ISAIAH 11:16 highway. The Lord provides an image to confirm the certainty of His salvation (19:23; 35:8, 9; 40:3–5; 57:14; 62:10). Just as He led His people out of Egypt, so He will lead them out of exile. BACK TO ISAIAH 11:16

STUDY NOTES FOR ISAIAH 12

STUDY NOTE FOR ISAIAH 12:1–6 Isaiah’s new hymn at the second exodus corresponds to that of Moses at the first (Ex. 15).

12:1 in that day. The day of God’s judgment. See note on 2:11.

I will give thanks. The prophet speaks as a representative of the people of God. The reason for praise is God Himself.

that you might comfort me. Comfort is a key feature of the second half of Isaiah’s prophecy. See 40:1. BACK TO ISAIAH 12:1

STUDY NOTE FOR ISAIAH 12:2 God is my salvation. See Ex. 15:2. He is the source and the initiator of salvation (49:6, 8; 51:6, 8; 56:1; 62:1).

the Lord God. There is a double reference to the covenant name of God (Ex. 3:15) in the designation Lord God (Yah Yahweh). This is a poetic device to emphasize the certainty of the salvation He provides. BACK TO ISAIAH 12:2

STUDY NOTE FOR ISAIAH 12:3 joy ... salvation. The salvation of the Lord always brings joy (35:10; 51:3, 11; 61:3), as God removes the causes for sorrow and anxiety.

water ... wells. Salvation is compared to an abundance of water (Pss. 1:3; 65:9; 104:10–13; 107:35) coming “from the wells of salvation” (41:18; cf. John 4:14). BACK TO ISAIAH 12:3

STUDY NOTE FOR ISAIAH 12:4 exalted. God’s glory is a key theme in Isaiah. See 2:11, 17; 33:5. BACK TO ISAIAH 12:4

STUDY NOTE FOR ISAIAH 12:5 done gloriously. An allusion to “triumphed gloriously” (Ex. 15:1) and a synonym for “exalted” (v. 4).

made known in all the earth. See 11:9. BACK TO ISAIAH 12:5

STUDY NOTES FOR ISAIAH 13

STUDY NOTE FOR ISAIAH 13:1–23:18 Isaiah prophesies concerning the day of the Lord and what it means for the nations. Babylon and Assyria are treated together in the first oracle (13:1–14:27) because Babylon became the crown jewel of the Assyrian Empire and subsequently replaced it. Assyrian kings had themselves crowned as kings of this renowned city. Babylon was regarded as an epitome of religion and culture, and as such Babylon represents the kingdoms of this world. Peter and John continue to use Babylon as a symbol for ungodly nations (1 Pet. 5:13; Rev. 14:8; 16:19; 17:1–18:24).

13:1 oracle. The Hb. word can mean a literal weight, corresponding to the idea that the prophetic word is a heavy responsibility for the prophet who must deliver it. On the other hand, the word can also mean simply a message or oracle, without the suggestion of weight. It is often used for judgment oracles, but it can also refer to other prophetic messages. BACK TO ISAIAH 13:1

STUDY NOTE FOR ISAIAH 13:2 signal. The Lord directs the nations like a military commander. See note on 5:26.

gates of the nobles. Implies that the city is proud. BACK TO ISAIAH 13:2

STUDY NOTE FOR ISAIAH 13:3 consecrated ones ... mighty men. The armies God uses as instruments of judgment. BACK TO ISAIAH 13:3

STUDY NOTE FOR ISAIAH 13:4 sound. The great noise indicates the exercise of God’s power (30:30, 31; 33:3; Ps. 29:5–9).

kingdoms, of nations. The Lord is the commander of human kingdoms. In Isaiah’s era, Babylon thinks of herself as “the glory of kingdoms” (13:19) or the “mistress of kingdoms” (47:5) and rules over others with great force (14:16). BACK TO ISAIAH 13:4

STUDY NOTE FOR ISAIAH 13:5 distant land ... end of the heavens. The Lord’s kingdom is universal. The Medes and the Persians eventually destroy Babylon (see v. 17). Significantly, the prophet foretells the destruction of Babylon many centuries before it happens.

weapons of his indignation. See note on 10:5. BACK TO ISAIAH 13:5

STUDY NOTE FOR ISAIAH 13:6–22 Describes the terror of the day of the Lord.

13:6 the day of theLORD. Also called “the day” (v. 13); see note on 2:11. BACK TO ISAIAH 13:6

STUDY NOTE FOR ISAIAH 13:7 feeble ... melt. The people will be utterly helpless, lacking the strength to resist their enemies (Jer. 6:24; Ezek. 7:17). BACK TO ISAIAH 13:7

STUDY NOTE FOR ISAIAH 13:8 woman in labor. The Bible often uses this imagery to convey intense pain and suffering (21:3; 49:24; 50:43; Ps. 48:6; Mic. 4:9; cf. Rom. 8:22). BACK TO ISAIAH 13:8

STUDY NOTE FOR ISAIAH 13:10 stars ... moon. Imagery for God’s cosmic judgment (24:23; Joel 2:10, 31; Matt. 24:29; Rev. 6:12–14). The Lord reigns over the entire cosmos.

light. See note on 2:5. The ancients worshiped the heavenly bodies, but Scripture teaches that God is the creator of them all (Deut. 4:19). Darkness symbolizes judgment. The imagery is also used for the final destruction of the world (34:3). BACK TO ISAIAH 13:10

STUDY NOTE FOR ISAIAH 13:11 ruthless. See note on 29:20. BACK TO ISAIAH 13:11

STUDY NOTE FOR ISAIAH 13:12 gold of Ophir. Ophir produced particularly fine gold in the ancient world, gold fit for royalty and temples (see 1 Chr. 29:4; Ps. 45:9). BACK TO ISAIAH 13:12

STUDY NOTE FOR ISAIAH 13:13 make the heavens tremble ... the earth will be shaken. These expressions depict the coming of God in judgment against His creation. The shaking of the world symbolizes the overthrow of all that unbelievers exalt as rivals to God (2:12–18). The king of Babylon is described as one who makes “the earth tremble” (14:16). BACK TO ISAIAH 13:13

STUDY NOTE FOR ISAIAH 13:14 turn ... flee. The attractiveness of Babylon will become a phantom when people realize how short-lived human kingdoms are. BACK TO ISAIAH 13:14

STUDY NOTE FOR ISAIAH 13:15, 16 thrust through ... ravished. The terrors brought by war. BACK TO ISAIAH 13:15

13:16 houses. Places of safety where people keep all of their worldly possessions. See note on 24:10. BACK TO ISAIAH 13:16

STUDY NOTE FOR ISAIAH 13:17 Medes. Inhabitants of the Zagros Mountains, east of Babylon and Assyria. They were never subjugated by Assyria and joined Babylon in the conquest of Assyria (612–609 B.C.). For the dating of this prophecy it is significant that Persia, which conquered Media in 549 B.C., is not mentioned. BACK TO ISAIAH 13:17

STUDY NOTE FOR ISAIAH 13:19 kingdoms. See note on v. 4.

Chaldeans. Chaldea was part of Babylon and the home of the dynasty founded by Nebuchadnezzar’s father, Nabopolassar. “Chaldeans” sometimes serves as an alternative name for the Babylonians.

Sodom and Gomorrah. The fate of these cities is a perpetual reminder of the total destructiveness of the Lord’s judgment. See note on 1:9. BACK TO ISAIAH 13:19

STUDY NOTE FOR ISAIAH 13:20 never be inhabited. The measure of God’s judgment on human pride. Centuries after this prophecy, Babylon is finally laid waste as described. BACK TO ISAIAH 13:20

STUDY NOTE FOR ISAIAH 13:21 ostriches. Or owls. It is not always easy to identify the specific kind of bird in view in the OT.

13:21, 22 wild animals ... jackals. Babylon becomes unfit for human habitation; only wild animals haunt the site (34:11–15; Jer. 50:39; 51:37; Zeph. 2:14, 15). BACK TO ISAIAH 13:21, BACK TO ISAIAH 13:22

STUDY NOTES FOR ISAIAH 14

STUDY NOTE FOR ISAIAH 14:1 choose. Election is God’s choice, and He is free to set Israel aside or to choose Israel again for a new future (41:8, 9; 44:1, 2; 45:4; 65:9; Ex. 19:6; Deut. 7:6; cf. Rom. 9–11). Babylon’s downfall is the necessary prerequisite for the restoration of God’s people.

sojourners ... will attach themselves. See Is. 56:3. BACK TO ISAIAH 14:1

STUDY NOTE FOR ISAIAH 14:2 peoples. Instruments of God’s plan of redemption (55:5; 60:1–18; 61:5–7; 66:19, 20; cf. Ezra 1:1–8). BACK TO ISAIAH 14:2

STUDY NOTE FOR ISAIAH 14:3–21 A taunt against the king of Babylon. Victors in the ancient world frequently sang taunt songs against their victims (v. 7; 12:1; Ex. 15:1).

14:3 rest. As in the first exodus, God will liberate the people from oppression. BACK TO ISAIAH 14:3

STUDY NOTE FOR ISAIAH 14:4 taunt. The Hb. term has a range of meanings, including brief sayings like those in the book of Proverbs, and a figurative poem like the one here. The form of the song as a lament is ironic, as if the end of Babylon were a tragic death.

king of Babylon. A chief representative of oppressive human power. BACK TO ISAIAH 14:4

STUDY NOTE FOR ISAIAH 14:5 broken the staff. The symbol of oppressive power is broken by God. BACK TO ISAIAH 14:5

STUDY NOTE FOR ISAIAH 14:7 singing. Instead of “the song of the ruthless” (25:5), a new song of salvation will be heard in response to God’s judgment and deliverance (24:14, 16; 26:1, 19; 44:23; 49:13). See note on 12:1–6. BACK TO ISAIAH 14:7

STUDY NOTE FOR ISAIAH 14:8 cypresses ... cedars. Nature responds to God’s acts of judgment and restoration (55:13; 60:13; cf. 37:24). The trees may also represent the surrounding nations, which are now left to flourish in peace.

no woodcutter. Ancient Near Eastern kings boast in their annals of the magnificent trees they cart off from pillaged lands to build their splendid palaces. BACK TO ISAIAH 14:8

STUDY NOTE FOR ISAIAH 14:9–11 Sheol. Isaiah uses the popular conception of the realm of the dead with its shadowy figures welcoming newcomers in an ironic description of Babylon’s fall and her descent into the lower regions. The use of these conventional ideas is poetic, and is not intended as a theology of the afterlife. See 5:14 and note; Prov. 1:12; 9:18 and notes.

14:9 thrones. The defeated kings had thrones in their royal graves. By contrast the king of Babylon is given a bed of maggots (v. 11). BACK TO ISAIAH 14:9

STUDY NOTE FOR ISAIAH 14:12 fallen from heaven. Represents in an exaggerated way the fall of Babylon, with all its imperial ambitions, into destruction (cf. Lam. 2:1; Luke 4:6; 10:15). Cf. the claims and fate of the king of Tyre in Ezek. 28.

O Day Star, son of Dawn. Lit. “shining one, son of dawn.” Probably refers to the planet Venus, rising in the morning and climbing toward the top of the sky, only to be overtaken by the sun. In the ancient world, observations of this astronomical cycle gave rise to several myths. Babylon seems to have thought of itself as fulfilling such a heavenly destiny and becoming an eternal and universal empire. But with the appearance of God (v. 22), Babylon’s light will be extinguished. Traditionally, this passage has also been seen as a picture of Satan’s fall from grace. BACK TO ISAIAH 14:12

STUDY NOTE FOR ISAIAH 14:13 on the mount of assembly. According to Canaanite myths, the god El presides over an assembly of gods on Mount Zaphon in Syria. The king of Babylon is ready to claim this exalted honor for himself.

far reaches of the north. A traditional rendering of Hb. zaphon. Ps. 48:1, 2 mentions “the far north” as belonging to the Lord alone, rather than to El or Babylon. BACK TO ISAIAH 14:13

STUDY NOTE FOR ISAIAH 14:14 Most High. See Gen. 14:19, 20. This is a restatement of v. 13. People may claim rule over the entirety of God’s kingdom, but God is still sovereign. The greater their pride, the greater their fall. The conflict between nations is not part of a conflict between rival deities, as in ancient Near Eastern mythology, but an unequal battle between the Most High God and mere humans. BACK TO ISAIAH 14:14

STUDY NOTE FOR ISAIAH 14:15 Sheol ... pit. See vv. 9–11 and notes. Death and entry to Sheol is the ultimate proof of the emptiness of the king of Babylon’s claims to be a god (see Ezek. 28:2). BACK TO ISAIAH 14:15

STUDY NOTE FOR ISAIAH 14:16 kingdoms. See note on 13:4. BACK TO ISAIAH 14:16

STUDY NOTE FOR ISAIAH 14:17 desert ... prisoners. Babylon has used the power of which it was so proud for destruction and cruelty. BACK TO ISAIAH 14:17

STUDY NOTE FOR ISAIAH 14:18 the kings ... lie in glory. The satirical contrast introduced in v. 9 is taken up again. The conquered kings are pictured in honored rest, while proud Babylon is thrown out like unhealthy refuse. To be deprived of a proper burial was regarded as a great misfortune in the ancient world. BACK TO ISAIAH 14:18

STUDY NOTE FOR ISAIAH 14:22 remnant. Unlike Israel, Assyria has no remnant (v. 30; cf. 15:9; 17:3 and 1:9 note). BACK TO ISAIAH 14:22

STUDY NOTE FOR ISAIAH 14:23 hedgehog. See note on 13:21, 22. In modern Hebrew, the word means “hedgehog,” but it is possible that in ancient Hebrew, a type of bird is meant. The same word also appears in Is. 34:11 and Zeph 2:14. BACK TO ISAIAH 14:23

STUDY NOTE FOR ISAIAH 14:25 I will break the Assyrian in my land. The oracle shifts from distant deliverance to the more immediate threat of Assyria. The imminent demise of the Assyrian army in the days of Hezekiah will provide a lesson in the Lord’s sovereign power over history (see Is. 36; 37).

yoke. See note on 9:4. BACK TO ISAIAH 14:25

STUDY NOTE FOR ISAIAH 14:26, 27 the purpose ... who will annul. These verses concluding the section that began at 13:1 are an eloquent statement of God’s irresistible hand of judgment extended over the whole earth (43:13). BACK TO ISAIAH 14:26, 27

STUDY NOTE FOR ISAIAH 14:28 oracle. Prophetic message. See note on 13:1. Ahaz dies in 715 B.C., fourteen years before the siege of Jerusalem (2 Kin. 18:13). BACK TO ISAIAH 14:28

STUDY NOTE FOR ISAIAH 14:29 rod. See note on 10:5. Around the time of Ahaz’s death there is a Philistine revolt against the Assyrian emperor Sargon.

broken. This weakness in Assyria’s hegemony is temporary.

adder ... flying fiery serpent. There is no need to identify the snakes with particular kings, like Sennacherib, Esarhaddon, or Ashurbanipal. The idea is that Assyrian strength will go on for more than one generation despite successions of kings. The next generation will be more fearsome than the previous. BACK TO ISAIAH 14:29

STUDY NOTE FOR ISAIAH 14:30 poor ... needy. The object of the Lord’s special care. See 11:4; Ps. 19:8 and notes.

remnant. See note on v. 22. BACK TO ISAIAH 14:30

STUDY NOTE FOR ISAIAH 14:31 smoke ... out of the north. The Assyrian invasion. BACK TO ISAIAH 14:31

STUDY NOTE FOR ISAIAH 14:32 messengers. The Philistines seek to create a coalition with Judah and other nations to rebel against the Assyrians, but God’s response through Isaiah is clear. God will protect His own, in spite of the political and military turmoil, without the need for external alliances. BACK TO ISAIAH 14:32

STUDY NOTES FOR ISAIAH 15

STUDY NOTE FOR ISAIAH 15:1–16:14 This oracle of judgment against Moab is probably delivered around the time of Sargon’s defeat of Moab in 715 B.C. See also 11:14; 25:10; Jer. 48; Ezek. 25:8–11; Amos 2:1–3; Zeph. 2:8–11. The oracle concerns Moab’s distress (ch. 15) and the response to Moab’s distress (ch. 16).

15:1 oracle. Prophetic message. See note on 13:1.

Moab. Moab is a nation east of the Dead Sea, between the Ammonites and the Edomites. In the ancient world, her relations with Judah are often tense.

Ar ... Kir. The city of Ar is on the Arnon River, and Kir is the capital of Moab. BACK TO ISAIAH 15:1

STUDY NOTE FOR ISAIAH 15:2 Dibon ... high places. Dibon is a site north of the Arnon River devoted to the worship of the Moabite god Chemosh. The high places are the sites of pagan worship.

Nebo ... Medeba. Nebo is a village north of the Arnon River, not far from the mountain where Moses went to look at the Promised Land (Deut. 34:1). Medeba is five miles (8 km) to the southeast.

baldness. The customs of mourning include cutting the hair and shaving. BACK TO ISAIAH 15:2

STUDY NOTE FOR ISAIAH 15:3 streets. In the public places, where people gather.

sackcloth ... tears. Mourning customs (v. 2; 22:12; Jer. 4:8; 41:5; 48:20, 34; Lam. 2:10). BACK TO ISAIAH 15:3

STUDY NOTE FOR ISAIAH 15:4 Heshbon and Elealeh. These two towns are close together, about six miles (10 km) north of Medeba (v. 2). Heshbon was captured by Israel under Moses (Num. 21:23–26).

Jahaz. Located on the Arnon River, about twenty miles (32 km) south of Heshbon (Num. 21:23; Jer. 48:34). BACK TO ISAIAH 15:4

STUDY NOTE FOR ISAIAH 15:5 My heart cries. Isaiah has noticeably more sympathy for Moab, Ruth’s homeland (16:11), than for the other nations.

Zoar. The Moabites flee to Zoar, as their forefather Lot had done (Gen. 19:23–30). Their escape route appears to go south, away from the invaders coming from the north.

Luhith ... Horonaim. Unidentified cities probably close to Zoar (Jer. 48:3, 5, 34). BACK TO ISAIAH 15:5

STUDY NOTE FOR ISAIAH 15:6 waters of Nimrim. Possibly a seasonal stream southeast of the Dead Sea (Jer. 48:34). BACK TO ISAIAH 15:6

STUDY NOTE FOR ISAIAH 15:7 Brook of the Willows. Possibly the Zered River on the border between Moab and Edom (v. 8). BACK TO ISAIAH 15:7

STUDY NOTE FOR ISAIAH 15:9 Dibon. A city on the Arnon River.

a lion. The fugitives go from trouble to trouble (cf. Amos 5:19) in their flight southward. They finally turn to Judah in the west for asylum (16:1–5). BACK TO ISAIAH 15:9

STUDY NOTES FOR ISAIAH 16

STUDY NOTE FOR ISAIAH 16:1 Send the lamb. The Moabites are shepherds (Num. 32:3, 4), and can send lambs as tokens of their submission (cf. 2 Kin. 3:4).

from Sela. The fugitives are either at Sela, a naturally fortified site in Edom or at a mountain stronghold (Hb. sela means “rock,” or “cliff”). The tribute is sent from their outpost to Judah.

Zion. See note on 1:8. BACK TO ISAIAH 16:1

STUDY NOTE FOR ISAIAH 16:2 birds ... at the fords. The fugitives became refugees fleeing to the south (15:8, 9). BACK TO ISAIAH 16:2

STUDY NOTE FOR ISAIAH 16:3 shade. The prophet requests protection from the heat of the day. BACK TO ISAIAH 16:3

STUDY NOTE FOR ISAIAH 16:4 oppressor ... he who tramples underfoot. Assyria. BACK TO ISAIAH 16:4

STUDY NOTE FOR ISAIAH 16:5 in steadfast love. God made a covenant with David (55:3; 2 Sam. 22:51; Ps. 89:28; see 54:8). In Jesus, the Son of David, the nations find shelter (Acts 15:16, 17).

throne ... tent of David. Hope lies in the Lord and in His promises to David (9:2–7; 11:1–9; Amos 9:11, 12). BACK TO ISAIAH 16:5

STUDY NOTE FOR ISAIAH 16:7 raisin cakes. A delicacy associated with celebrations generally, and with pagan worship particularly (Hos. 3:1). BACK TO ISAIAH 16:7

STUDY NOTE FOR ISAIAH 16:8 Heshbon ... Sibmah. These places are not far apart (15:4; Jer. 48:32).

vine. The imagery of the vineyard is applied here to Moab (cf. 5:1–7).

Jazer ... the sea. Jazer is the extreme north of Moabite territory. BACK TO ISAIAH 16:8

STUDY NOTE FOR ISAIAH 16:9 I weep ... I drench. Isaiah is moved by the desolation of the fine vineyards for which Moab is well known.

Elealeh. See 15:4. BACK TO ISAIAH 16:9

STUDY NOTE FOR ISAIAH 16:10 joy and gladness. Trampling the grapes is generally a time of great celebration (see Jer. 25:30). BACK TO ISAIAH 16:10

STUDY NOTE FOR ISAIAH 16:11 my inner parts moan ... my inmost self. Describes deeply felt sorrow (v. 9; 21:3, 4; cf. Jer. 48:36). See note on 15:5. BACK TO ISAIAH 16:11

STUDY NOTE FOR ISAIAH 16:12 high place ... sanctuary. Often the sites of pagan sanctuaries. BACK TO ISAIAH 16:12

STUDY NOTE FOR ISAIAH 16:13 the LORD spoke. This summary regarding Moab’s distress is in prose form. Either it is a revelation in the past or a reference to the oracles in 15:1–9 or 15:1–16:12. BACK TO ISAIAH 16:13

STUDY NOTE FOR ISAIAH 16:14 In three years. The desolation of Moab is at hand. Perhaps this is a reference to the quelling of the rebellion against Sargon, king of Assyria, around 715 B.C.

like the years of a hired worker. Impatiently.

glory. The prophetic word applies to all who exalt themselves and trouble the people of God. Salvation is in the Messiah (v. 5), but those who seek refuge for political or economic reasons will not find shelter in Zion. BACK TO ISAIAH 16:14

STUDY NOTES FOR ISAIAH 17

STUDY NOTE FOR ISAIAH 17:1–14 This oracle of judgment concerning Damascus may be dated to the Syro-Ephraimite crisis of 734–732 B.C.

17:1 oracle. Prophetic message. See note on 13:1.

Damascus. Besides being the capital of Syria, it is also the commercial hub along the trade routes between Mesopotamia, Egypt, and Arabia. Damascus is captured by Tiglath-pileser III in 732 B.C. BACK TO ISAIAH 17:1

STUDY NOTE FOR ISAIAH 17:2 Aroer. This city is located on the Arnon River (2 Kin. 10:32, 33). Syria’s political control extends at times to the Arnon. BACK TO ISAIAH 17:2

STUDY NOTE FOR ISAIAH 17:3 fortress ... Ephraim. The “strong cities” (v. 9) of Israel are already weakened by 732 B.C. (9:1 note) and cease to exist in 722 B.C. The northern kingdom of Israel has allied itself with Syria against Judah (see 7:5, 6).

remnant. Unlike Israel, Syria has no remnant.

like the glory of the children of Israel. Normally, this would be a good thing. However, the following verses make plain that their former glory has been brought low. BACK TO ISAIAH 17:3

STUDY NOTE FOR ISAIAH 17:5 Valley of Rephaim. A lush valley southwest of Jerusalem, it is the gateway to the western plains (Josh. 15:8; 18:16; 2 Sam. 5:18, 22; 1 Chr. 14:9). BACK TO ISAIAH 17:5

STUDY NOTE FOR ISAIAH 17:6 an olive tree is beaten. Olive trees are beaten with sticks to shake loose the ripe fruit. Only a few olives on the topmost branches remain out of reach of the long staves. BACK TO ISAIAH 17:6

STUDY NOTE FOR ISAIAH 17:7 man. The faithful remnant look to their Creator. The promise seems broader and more inclusive than one made simply to Israel, especially in a context relating judgment upon the nations (see 2:2–4).

Maker. The prophet contrasts the works of God with those of His creatures. See note on 2:8. BACK TO ISAIAH 17:7

STUDY NOTE FOR ISAIAH 17:8 Asherim. The Canaanite goddess Asherah is a fertility goddess, symbolized by sacred groves and poles (27:9; Ex. 34:13; Deut. 16:21; Judg. 2:13). Incense altars are also often used in pagan worship (see Ezek. 6:6). BACK TO ISAIAH 17:8

STUDY NOTE FOR ISAIAH 17:10 forgotten ... have not remembered. Describes apostasy (Deut. 4:9, 23; 8:11, 14, 19; 32:18). It is not simply a description of mental states but of actions that flow from those thoughts.

Rock. See 8:14, 15; 26:4; Deut. 32:4.

refuge. The Lord alone is the strength of His people (25:4; 27:5), in contrast to military and political solutions (v. 9; 23:11, 14; 30:2).

the vine-branch of a stranger. Israel has worked diligently to cultivate relationships and alliances with her neighbors, as a farmer might cultivate an exotic seedling. Yet in the process they have forgotten the Lord, who is the nation’s true refuge. As a result, all of this hard work will come to nothing. BACK TO ISAIAH 17:10

STUDY NOTE FOR ISAIAH 17:11 make them grow. Perhaps this alludes to a pagan practice in which potted plants are forced to sprout in order to secure fertile crops.

harvest. The end will bring nothing but disaster. BACK TO ISAIAH 17:11

STUDY NOTE FOR ISAIAH 17:12 thundering of the sea ... mighty waters. The destructive power of the nations appears to be like that of the “seas” and “mighty waters” (8:7 note). In ancient Near Eastern myths, the sea represents chaos and death (Ezek. 28:2; 32:2 and notes). Yet the Lord is the one who truly thunders with power (Ezek. 1:24): when He acts, the seemingly-powerful nations are blown away before Him like chaff (see Ps. 1:4). BACK TO ISAIAH 17:12

STUDY NOTE FOR ISAIAH 17:13 chaff ... whirling dust. To be driven away as chaff (cf. 29:5; 41:15, 16; Ps. 83:13) reveals a lack of life, value, and stability.

mountains. In Isaiah’s day, grain is winnowed on windy hilltops. BACK TO ISAIAH 17:13

STUDY NOTE FOR ISAIAH 17:14 terror. An unforeseen series of troubles (24:17, 18) appears on the day of the Lord’s wrath (22:5). The Lord still protects His people. He is “God with us” (8:10 note) who repays the nations for the evil done to His people. Yet none of this precludes the suffering of His people: on the contrary, the nations will only be crushed after they plunder Judah. BACK TO ISAIAH 17:14

STUDY NOTES FOR ISAIAH 18

STUDY NOTE FOR ISAIAH 18:1 Ah. A cry of woe. See note on 1:4.

land of whirring wings. This may mean either a land of “many insects” or “many ships” (so ancient translations). Lush lands are known for the quantity of their insect life. The frantic buzzing of the insects provides an image of the desperate diplomacy presented in these verses.

Cush. The biblical Ethiopia is the remote region of southern Egypt and beyond, including Nubia, south of the fourth cataract of the Nile. The Nubian Shabako ruled over lower Egypt from 715 B.C. (twenty-fifth dynasty). His administration tried to extend his influence northward into the delta region. BACK TO ISAIAH 18:1

STUDY NOTE FOR ISAIAH 18:2 vessels of papyrus. Papyrus boats that the Nubians can use to send messengers to incite the nations to rebel against Assyria.

a nation tall and smooth. Possibly refers to the impressive appearance of the nation or nations that the remote Nubians are trying to stir up. The specific nation is not identified, perhaps because the general hubbub of international diplomacy is in view here. BACK TO ISAIAH 18:2

STUDY NOTE FOR ISAIAH 18:3 inhabitants of the world. Those addressed in this oracle will observe what the Lord is doing.

signal. See note on 5:26. Trumpets are also commonly used as signals in war during this era. The Lord is the one who gives the signal to begin this conflict. BACK TO ISAIAH 18:3

STUDY NOTE FOR ISAIAH 18:4 I will quietly look ... dwelling. The Lord patiently observes the rebellion of the nations (Ps. 2:1–4).

clear heat ... cloud of dew. Expressive of the silent stillness as God waits to act, in contrast to the buzzing but fruitless activity of the nations (see 25:5). BACK TO ISAIAH 18:4

STUDY NOTE FOR ISAIAH 18:5, 6 These verses contain two images of God’s judgment. First, there is the pruning of the vines before harvest to encourage the development of the grapes, “shoots,” and “branches.” Second, there is the carcass on which the “birds of prey” and the wild animals feed (cf. 31:5). For a body to be left unburied as food for the wild animals and birds is a sign of judgment. BACK TO ISAIAH 18:5

18:6 summer ... winter. The length of time implied emphasizes how extensive the carnage will be. BACK TO ISAIAH 18:6

STUDY NOTE FOR ISAIAH 18:7 tribute. The nations offer tokens of submission to the Lord (13:4 note; 16:1 note).

tall and smooth. See v. 2 and note.

the place. The temple is the OT sign of God’s presence and reign (Deut. 12:5, 11). BACK TO ISAIAH 18:7

STUDY NOTES FOR ISAIAH 19

STUDY NOTE FOR ISAIAH 19:1–20:6 An oracle of judgment concerning Egypt. In contrast to ch. 20, the language of ch. 19 is symbolic, not historically specific.

19:1 oracle. Prophetic message. See note on 13:1.

the LORD is riding on a swift cloud. An ancient Near Eastern image of deity. The cloud forms the Lord’s chariot-throne (see Pss. 18:10; 68:33).

the idols of Egypt will tremble. The exodus represented the Lord’s earlier victory over the gods of Egypt (Ex. 12:12). BACK TO ISAIAH 19:1

STUDY NOTE FOR ISAIAH 19:2 I will stir up Egyptians against Egyptians. Egypt spends much of the eighth century B.C. in civil war. BACK TO ISAIAH 19:2

STUDY NOTE FOR ISAIAH 19:3 the idols and the sorcerers. On idolatry and divination, see 2:6, 8; 8:19 and notes. BACK TO ISAIAH 19:3

STUDY NOTE FOR ISAIAH 19:4 hard master ... fierce king. Egypt, too, will be subjugated; perhaps this is an allusion to Pharaoh’s cruelty before the exodus (Ex. 6:9).

LordGOD of hosts. See note on 1:9. BACK TO ISAIAH 19:4

STUDY NOTE FOR ISAIAH 19:5 river ... dry. This spells economic disaster for a country whose life depends on the Nile. God can easily dry up Egypt’s many waters (see Ezek. 30:12). This is also a direct assault on Pharaoh’s claim, as a god, to regulate the flow of the Nile. BACK TO ISAIAH 19:5

STUDY NOTE FOR ISAIAH 19:6 reeds and rushes. Cf. 35:6, 7. BACK TO ISAIAH 19:6

STUDY NOTE FOR ISAIAH 19:7 sown by the Nile. In the ancient world, Egypt served as the breadbasket of many countries because of the regular flooding of the Nile (Gen. 41:57). BACK TO ISAIAH 19:7

STUDY NOTE FOR ISAIAH 19:9 flax ... white cotton. God’s judgment against Egypt falls on the important industries of fishing (v. 8) and flax products, for which ancient Egypt was famous. BACK TO ISAIAH 19:9

STUDY NOTE FOR ISAIAH 19:10 pillars. The meaning of this Hb. word is uncertain. Some believe it is a metaphor for the nobles as the “foundation” of the society in contrast to those “who work for pay.” Others suggest “weavers” of cloth. The point is that all aspects of the society will suffer greatly. BACK TO ISAIAH 19:10

STUDY NOTE FOR ISAIAH 19:11 Zoan. Also known as Tanis, this is a city in the Nile Delta (Num. 13:22; Ps. 78:12, 43) and Egypt’s capital at the time.

foolish. God turns the wisdom of the wise into folly.

counselors ... stupid counsel. In contrast to the wise and effective counsel of the coming Branch; see 11:2.

son of the wise, a son of ancient kings. This sarcastic remark taunts Egypt’s claim to wisdom (cf. 1 Kin. 4:29–31). BACK TO ISAIAH 19:11

STUDY NOTE FOR ISAIAH 19:12 Where then are your wise men. These words addressed to Pharaoh continue to stand as a polemic against human pride (1 Cor. 1:20). BACK TO ISAIAH 19:12

STUDY NOTE FOR ISAIAH 19:13 princes ... cornerstones. These include political, economic, and religious leaders.

Memphis. This city in Lower Egypt is its ancient capital. BACK TO ISAIAH 19:13

STUDY NOTE FOR ISAIAH 19:14 as a drunken man. Judgment is frequently compared to drunkenness in the OT (Is. 51:21–23; Jer. 25:15, 16): a state of staggering and confusion that ends with vomiting, falling down, and being unable to get up. BACK TO ISAIAH 19:14

STUDY NOTE FOR ISAIAH 19:15 head or tail. Judgment will extend from the civil and religious leaders down to the bottom of society. See 9:14, 15. BACK TO ISAIAH 19:15

STUDY NOTE FOR ISAIAH 19:16 the hand. For the hand of the Lord’s judgment, see 14:26, 27. BACK TO ISAIAH 19:16

STUDY NOTE FOR ISAIAH 19:17 the land of Judah will become a terror to the Egyptians. Given the difference in their relative sizes, this is a remarkable prophecy. This will remove the temptation for Judah to seek military alliances with the Egyptians. BACK TO ISAIAH 19:17

STUDY NOTE FOR ISAIAH 19:18 five cities. Not just one but five cities will turn to the Lord.

language of Canaan. Shows how great a change is in view, because anything Canaanite is an abomination to the ancient Egyptians (Gen. 43:32; 46:34).

swear allegiance to theLORD. Submit completely to God.

City of Destruction. Probably refers to Heliopolis (“City of the Sun”; see text note). Jewish scribes parodied the name by changing the Hb. word for “sun” to the almost identical Hb. word for “destruction.” BACK TO ISAIAH 19:18

STUDY NOTE FOR ISAIAH 19:20 sign ... witness. The altar (v. 19) signifies their commitment to the Lord (cf. Gen. 12:8; 28:22; Josh. 22:26–29), while the pillar will be a memorial commemorating God’s great work (cf. Gen. 28:18–22).

savior and defender. As in the days of the judges, God will fill these roles to deliver His people from oppressors (Judg. 2:18; 3:9, 15). BACK TO ISAIAH 19:20

STUDY NOTE FOR ISAIAH 19:22 strike ... heal. Divine discipline will draw the Egyptians to the Lord (30:26; Hos. 6:1; 14:1, 2, 4). If He can do these things for the Egyptians, how much more will He do for His own people? BACK TO ISAIAH 19:22

STUDY NOTE FOR ISAIAH 19:23 highway. Building this link between Egypt and Assyria symbolizes the removal of the alienation between them (cf. 11:16 note).

Egypt to Assyria. These two great cultures find unity in a common commitment to the Lord. Since they are at opposite ends of ancient Israel’s universe (Assyria in the north, Egypt in the south), the implication is that all of the other nations of the world will likewise be included in this hope-filled future. BACK TO ISAIAH 19:23

STUDY NOTE FOR ISAIAH 19:24 blessing in the midst of the earth. Israel, Egypt, and Assyria will join in the patriarchal promises (Gen. 12:2, 3). BACK TO ISAIAH 19:24

STUDY NOTE FOR ISAIAH 19:25 people ... work of my hands ... inheritance. Each will share in full covenant membership, signified by three designations: “people” (cf. 10:24; 40:1 note; Ps. 100:3; Jer. 11:4; Hos. 2:23); “work of my hands” (60:21; Pss. 119:73; 138:8); “inheritance” (cf. Deut. 32:9). BACK TO ISAIAH 19:25

STUDY NOTES FOR ISAIAH 20

STUDY NOTE FOR ISAIAH 20:1 Sargon. Sargon II, king of Assyria from 722 to 705 B.C.

Ashdod. This Philistine city rebels against Assyria at the encouragement of Shabako, the Nubian king (18:1 note) in 713 B.C. It falls in 711 B.C. An inscription mentioning Sargon by name has been unearthed at Ashdod. The lack of Egyptian help for her former allies serves as a potent lesson to all of the folly of relying on Egypt. BACK TO ISAIAH 20:1

STUDY NOTE FOR ISAIAH 20:2 sackcloth ... barefoot. The Lord orders Isaiah to be partially clad like a prisoner of war going into exile. Sackcloth is a garment for times of mourning (15:3; 22:12; 37:1, 2; 58:5) and a distinctive prophetic garment (2 Kin. 1:8; Zech. 13:4). Several prophets perform similar kinds of sign-acts, designed to display their message in pictorial form, especially when their audience is hostile or unreceptive (cf. Ezek. 4). BACK TO ISAIAH 20:2

STUDY NOTE FOR ISAIAH 20:3 my servant. Refers to a position of trust and honor before God. Moses was God’s friend and servant (Ex. 14:31; Num. 12:7, 8; Deut. 34:5). Abraham (Ps. 105:42); Jacob (Ezek. 28:25); Joshua (Josh. 24:29); David (37:35; 2 Sam. 3:18; Ps. 132:10); the Suffering Servant (52:13–53:12); and groups of people such as the prophets (44:26) and restored Israel (41:8, 9; 43:10; 44:1, 2, 21; 45:4; 48:20) are also reckoned as the Lord’s servants. God’s servants may suffer, but they are promised a great heritage as servants of the Lord (54:17; 65:8, 9, 13–15; 66:14).

three years. It could designate the time that Isaiah walks about as a sign or the duration before the sign will be realized.

sign and a portent. The prophetic style of life (8:18; cf. Deut. 13:1, 2; Jer. 32:20) demonstrates the folly of relying on Egypt, for Egypt, like any nation, is vulnerable. BACK TO ISAIAH 20:3

STUDY NOTE FOR ISAIAH 20:4 king of Assyria. Esarhaddon fulfills this prophecy in 671 B.C. BACK TO ISAIAH 20:4

STUDY NOTE FOR ISAIAH 20:6 the inhabitants of this coastland. Ashdod is one of the Philistine cities on the coastal plain.

in that day. The day of judgment. See note on 2:11.

in whom we hoped. Egypt’s fate will persuade the people that no ally can help them escape. BACK TO ISAIAH 20:6

STUDY NOTES FOR ISAIAH 21

STUDY NOTE FOR ISAIAH 21:1 oracle. Prophetic message. See note on 13:1.

wilderness of the sea. This is probably a sarcastic parody. Babylon’s southern region on the Persian Gulf, known as “Land of the Sea,” will become a wilderness or as good as a wilderness to anyone looking for salvation from there. Neither the wilderness nor the sea is able to sustain life. BACK TO ISAIAH 21:1

STUDY NOTE FOR ISAIAH 21:2 stern vision. The prophet is overwhelmed by what he sees.

betrays ... destroys. In the course of waging war, nations change sides and break former alliances.

Elam ... Media. Elam is a major region of Persia and allies itself with Media in 700 B.C. Perhaps as a part of Assyria’s army (5:26 note), Elam helps to conquer Babylon in 689 B.C. But Elam and her allies certainly conquer Babylon in 539 B.C. (11:11; 13:17 and notes).

the sighing. Could refer to the groan of Babylon under Assyrian domination or to the groan of the nations under Babylonian control. The former is more likely because Babylon does not again become dominant in the region until 605 B.C. BACK TO ISAIAH 21:2

STUDY NOTE FOR ISAIAH 21:3, 4 The expressions in these verses convey great psychological suffering on the prophet’s part (16:9–11; 22:4; cf. Dan. 8:27; 10:16, 17). The report of Babylon’s fall may distress Isaiah because now no one can rescue Judah from Assyria. The image of a woman in labor is a common one in the prophets for extreme pain and anguish. BACK TO ISAIAH 21:3, 4

STUDY NOTE FOR ISAIAH 21:5 oil the shield. Prepare for battle. BACK TO ISAIAH 21:5

STUDY NOTE FOR ISAIAH 21:6 watchman. Isaiah is God’s watchman in Judah. BACK TO ISAIAH 21:6

STUDY NOTE FOR ISAIAH 21:7 riders ... camels. Probably signs of an approaching army. BACK TO ISAIAH 21:7

STUDY NOTE FOR ISAIAH 21:9 fallen is Babylon. Finally, the seductive power of Babylon, her religion (17:7–9; 27:9; 46:1–13), and her culture have come to an end (13:19). See Rev. 14:8; 18:2.

all the carved images of her gods. Not only has Babylon been defeated but her gods as well (cf. 19:1). BACK TO ISAIAH 21:9

STUDY NOTE FOR ISAIAH 21:10 my threshed and winnowed one. Judah is portrayed as an oppressed people, much like the grain under the threshing sledge (28:27, 28; 41:15, 16; Amos 1:3). See note on 40:1. BACK TO ISAIAH 21:10

STUDY NOTE FOR ISAIAH 21:11 oracle. Prophetic message. See note on 13:1.

Dumah. An oasis in Edom at the intersection of the roads from the Red Sea to Palmyra and from the Persian Gulf to Petra. The name means “silence” or “stillness” in Hebrew, representing the future of the once bustling land of Edom.

Seir. A significant mountain in Edom, which represents the whole land (cf. Ezek. 35). The Edomites ask the prophet what the future will hold. BACK TO ISAIAH 21:11

STUDY NOTE FOR ISAIAH 21:12 Morning ... night. The future holds both hope and judgment, specifically, relief from Assyrian domination followed by oppression from Babylon. However, the vagueness of the response implies that deliverance may yet be a long time in coming. BACK TO ISAIAH 21:12

STUDY NOTE FOR ISAIAH 21:13 oracle. Prophetic message. See note on 13:1.

concerning Arabia. In Hebrew this sounds like “at evening.”

Dedanites. Dedan is an oasis two hundred miles (320 km) south of Dumah (Ezek. 27:20; 38:13). For safety, they will pass the night in the thickets rather than in more conventional lodging places. BACK TO ISAIAH 21:13

STUDY NOTE FOR ISAIAH 21:14 Tema. An oasis located ninety miles (145 km) north of Dedan (Jer. 25:23). The desert peoples provide food and water for the fugitives from the battle. The fact that fugitives appear in these remote locations is a sign of how intense the battle will be. BACK TO ISAIAH 21:14

STUDY NOTE FOR ISAIAH 21:16 Within a year. Arabia’s glory will be directly affected by what happens in Babylon.

according to the years of a hired worker. See note on 16:14.

Kedar. Arabia, including Syria; the area inhabited by Bedouin tribes (Jer. 49:28, 29). BACK TO ISAIAH 21:16

STUDY NOTES FOR ISAIAH 22

STUDY NOTE FOR ISAIAH 22:1–25 An oracle of judgment concerning the Valley of Vision, Jerusalem. The placement of an oracle concerning Jerusalem in the midst of oracles against foreign nations may be explained by the historical association of Jerusalem with Babylon. Jerusalem trusted in Babylon during the Assyrian hegemony, but ultimately was taken into captivity by her former ally. The occasion for this particular oracle may be Ashdod’s rebellion and the Assyrian campaign in 711 B.C., or the lifting of the siege on Jerusalem after the devastation of Judah in 701 B.C. Much of it looks back on past events.

22:1 oracle. Prophetic message. See note on 13:1.

valley of vision. May be intended as an insult, to the effect that the city built on a hill (2:1) is now a valley, and though they think they can see, they are actually blind.

to the housetops. The Assyrians having left, the people gather on the housetops for purposes of socializing and celebrating (v. 13). BACK TO ISAIAH 22:1

STUDY NOTE FOR ISAIAH 22:2 full of shoutings ... tumultuous ... exultant. The noisy and excited citizenry has not seen what the prophet has seen. They have become complacent (32:13; Zeph. 2:15; 3:11).

not slain with the sword. They have run away (v. 3). BACK TO ISAIAH 22:2

STUDY NOTE FOR ISAIAH 22:3 your leaders have fled. The people were once governed by unreliable and selfish leaders who now have abandoned them to save their own lives (2 Kin. 25:4–6). The prophet is critical of human leadership and of people who have no understanding of what is happening around them (1:23–26; 3:13–15; 9:14–17; 19:13–15; 28:7–13; 29:15). BACK TO ISAIAH 22:3

STUDY NOTE FOR ISAIAH 22:4 do not labor to comfort me. His sorrow is too deep for consolation. See note on 21:3, 4. The deliverance from Sennacherib is only a temporary reprieve from judgment, which will still come in the end. BACK TO ISAIAH 22:4

STUDY NOTE FOR ISAIAH 22:5 day. The day of the Lord. See note on 2:11.

tumult and trampling and confusion. A vivid description of desolation and destruction, providing a dramatic contrast to the joyful tumult of v. 2 (cf. 18:2, 7; Deut. 28:20; Ezek. 7:7; Amos 3:9; Zech. 14:13).

battering down ... shouting. There is frenzied anxiety and screams of anguish. BACK TO ISAIAH 22:5

STUDY NOTE FOR ISAIAH 22:6 Elam ... Kir. See notes on 11:11; 21:2. These nations to the east of Babylon join Assyria in the siege of Jerusalem (5:26 note). BACK TO ISAIAH 22:6

STUDY NOTE FOR ISAIAH 22:8 the covering of Judah. When the Lord removes His divine protection, all human preparations will prove useless.

the House of the Forest. This is apparently a storeroom for weapons next to the temple (1 Kin. 7:2–5). BACK TO ISAIAH 22:8

STUDY NOTE FOR ISAIAH 22:9 city of David. Jerusalem.

lower pool. Possibly the pool of Siloam. Hezekiah put buildings around it to ensure that people in Jerusalem could reach it while at the same time denying access to enemies outside (Luke 13:4; John 9:7, 11). BACK TO ISAIAH 22:9

STUDY NOTE FOR ISAIAH 22:11 old pool. Probably the Gihon Spring, also known as the “upper pool” (7:3; 36:2).

did not look ... see him. While busying themselves with planning and fortifying Jerusalem, the people forgot the Lord.

planned it long ago. God planned the future of Jerusalem when He determined long before to create it (37:26). No one can change His plan or avert His judgment. BACK TO ISAIAH 22:11

STUDY NOTE FOR ISAIAH 22:12 called for weeping and mourning. Repentance would have been the appropriate response to the assault, but it was not forthcoming. BACK TO ISAIAH 22:12

STUDY NOTE FOR ISAIAH 22:13 joy and gladness ... drinking. This is the spirit of revelry (v. 2). It should be contrasted with the proper joy of God’s people (35:10; 51:11).

wine. See 24:11.

Let us eat and drink, for tomorrow we die. A proverbial expression of materialistic despair that sees no future beyond this life (1 Cor. 15:32; cf. Luke 12:19, 20). BACK TO ISAIAH 22:13

STUDY NOTE FOR ISAIAH 22:14 this iniquity will not be atoned. God’s judgment upon Jerusalem still stands (Amos 7:1–9). The sacrificial system does not cover unrepentant sin. BACK TO ISAIAH 22:14

STUDY NOTE FOR ISAIAH 22:16 tomb ... dwelling for yourself in the rock. Isaiah questions Shebna’s preparation of a royal tomb in the hillside. As steward over the royal household, Shebna holds an important position and should be providing leadership, not working on luxuries for himself. A tomb that may perhaps have been Shebna’s, cut in the rock, has been excavated in the Kidron Valley. BACK TO ISAIAH 22:16

STUDY NOTE FOR ISAIAH 22:17 strong man. This ironic expression challenges Shebna’s presumption. BACK TO ISAIAH 22:17

STUDY NOTE FOR ISAIAH 22:18 throw you like a ball. Shebna is insignificant and is readily overthrown (cf. Jer. 22:26).

There you shall die. What good will an elaborate tomb be if Shebna dies in exile?

chariots. Emphasizes Shebna’s luxurious way of life. BACK TO ISAIAH 22:18

STUDY NOTE FOR ISAIAH 22:19 I will thrust you from your office. By 701 B.C. Shebna is demoted to serve as secretary, and Eliakim assumes Shebna’s office (36:3, 22). BACK TO ISAIAH 22:19

STUDY NOTE FOR ISAIAH 22:20 my servant. See note on 20:3. God regards Eliakim (36:3, 11, 22; 37:2) as His servant, a special designation for one close to God. BACK TO ISAIAH 22:20

STUDY NOTE FOR ISAIAH 22:21 robe ... sash. Garments for a person in high office. It is ironic that proud Shebna will lose his high position and be replaced by someone who is content to be the Lord’s servant.

father. He will be a godly leader who serves the people well, unlike Shebna, whose only concern is his own interests. BACK TO ISAIAH 22:21

STUDY NOTE FOR ISAIAH 22:22 the key of the house of David. The symbol of his authority as steward to oversee the royal house. Cf. Matt. 16:1; Rev. 3:7, 8. BACK TO ISAIAH 22:22

STUDY NOTE FOR ISAIAH 22:23 I will fasten him like a peg. The Lord is the one who strengthens and upholds His servants.

throne of honor. He will bring honor to his family and offspring, in contrast to Shebna (“shame of your master’s house,” v. 18). BACK TO ISAIAH 22:23

STUDY NOTE FOR ISAIAH 22:24 every small vessel. A metaphor for those who depend on God’s servant. BACK TO ISAIAH 22:24

STUDY NOTE FOR ISAIAH 22:25 In that day. Even though Eliakim is faithful, he will not avert God’s judgment on Judah. No matter how godly their leaders happen to be, people should not place their faith ultimately in leaders who are merely human. Even godly leaders do not always succeed in their efforts. BACK TO ISAIAH 22:25

STUDY NOTES FOR ISAIAH 23

STUDY NOTE FOR ISAIAH 23:1–18 An oracle of judgment concerning Tyre and commercial systems that do not take God into consideration (cf. Ezek. 27; 28). The language is general and symbolic, not historically specific.

23:1 oracle. Prophetic message. See note on 13:1.

Tyre. A prominent Phoenician port on the Mediterranean. Judah has had a longstanding relationship with Tyre, for Solomon traded with Hiram of Tyre (1 Kin. 5:1, 8–11), and Phoenician sailors manned Solomon’s fleet (1 Kin. 9:27).

ships of Tarshish. These large vessels of the merchant fleet (1 Kin. 10:22; Ps. 48:7) traverse great distances to the Phoenician colonies along the Mediterranean coasts.

is laid waste. The fall of Tyre will require the ships to find another port.

Cyprus. A port of call on the return voyage. BACK TO ISAIAH 23:1

STUDY NOTE FOR ISAIAH 23:2 Sidon. Tyre and Sidon are the two most important Phoenician cities, both Mediterranean ports. The fall of one will affect the other. BACK TO ISAIAH 23:2

STUDY NOTE FOR ISAIAH 23:3 Shihor. The Nile valley of Egypt, which is famous in the ancient world for its grain exports (cf. 19:7). BACK TO ISAIAH 23:3

STUDY NOTE FOR ISAIAH 23:4 the sea has spoken. The sea laments the loss or destruction of its children. Hearing this, Sidon should not be overconfident. BACK TO ISAIAH 23:4

STUDY NOTE FOR ISAIAH 23:6 Tarshish. Tartessus in Spain (Jon. 1:3). The nations join in the lament. BACK TO ISAIAH 23:6

STUDY NOTE FOR ISAIAH 23:7, 8 exultant city ... honored. Tyre is known for her revelry (22:2 note), origin, far-reaching influence, wealth, and fame (v. 8). BACK TO ISAIAH 23:7, BACK TO ISAIAH 23:8

STUDY NOTE FOR ISAIAH 23:9 LORD of hosts. The Lord’s military title. See 1:9 and note.

purposed. Throughout his prophecy, Isaiah seeks to bring to light God’s counsel (11:2 note). The Lord is against the proud and self-exalting. BACK TO ISAIAH 23:9

STUDY NOTE FOR ISAIAH 23:10 cross over your land. Or perhaps “overflow your land.” The Nile overflows its banks every year, leaving rich alluvial deposits that make the surrounding land suitable for farming. BACK TO ISAIAH 23:10

STUDY NOTE FOR ISAIAH 23:11 sea ... kingdoms. God is Lord of land and sea.

Canaan. Canaan includes Tyre and Sidon. BACK TO ISAIAH 23:11

STUDY NOTE FOR ISAIAH 23:12 virgin daughter. The inhabitants of Sidon (cf. 37:22; 47:1). BACK TO ISAIAH 23:12

STUDY NOTE FOR ISAIAH 23:13 Chaldeans. Another name for the Babylonians. See note on 13:19. The Assyrians defeat Babylon in 689 B.C. Isaiah refers to the defeat as an example for Tyre. BACK TO ISAIAH 23:13

STUDY NOTE FOR ISAIAH 23:15 seventy years. A period of time ordained by God; “seventy” signifies fullness. It is not possible to determine the specific time to which the prophecy refers, but it is the same length of time prophesied for Judah’s exile (Jer. 25:12).

song of the prostitute. A street song concerning a prostitute. BACK TO ISAIAH 23:15

STUDY NOTE FOR ISAIAH 23:17 to her wages. Like an aging harlot, Tyre forms economic alliances with anyone who enriches her, regardless of ethics. BACK TO ISAIAH 23:17

STUDY NOTE FOR ISAIAH 23:18 holy to theLORD. Tyre, too, will acknowledge the sovereignty of the Lord by paying tribute (Deut. 2:3–35; Josh. 6:17, 19). Normally the wages of a prostitute cannot be consecrated to the Lord (Deut. 23:18); here, the old prostitute will herself finally be sanctified.

abundant food and fine clothing. The wealth of the nations builds up the kingdom of God (45:14; 60:5, 11; 61:6; 66:12; Hag. 2:7, 8). BACK TO ISAIAH 23:18

STUDY NOTES FOR ISAIAH 24

STUDY NOTE FOR ISAIAH 24:1–27:13 This section is often called an “apocalypse,” which is a genre in which something hidden is revealed, often filled with symbolism and having to do with cataclysm and judgment. The prophet holds before sinners and godly people the clear teaching that the day of the Lord brings judgment on creation and the fullness of salvation for the saints. God’s plan of redemption includes restoration from exile, the blessings of Christ in the church, and the establishment of God’s kingdom in all nations. Chapter 24 focuses on God’s overthrow of the corrupted earth; ch. 25, on the praise that comes to Him in response; and chs. 26 and 27 on God’s interaction with His people. Brilliant assonances, impossible to translate, enhance the prophetic message.

24:1 the LORD will empty the earth. This is not annihilation, but a situation in which human structures can no longer operate (v. 3).

desolate. All human resources are removed (Nah. 2:10).

twist its surface. The world is filled with disturbances and distresses; creation itself experiences the wrath of God (Lam. 3:9).

scatter. God will judge the people more severely than He did at Babel, when He scattered them by confounding their languages (Gen. 11:8, 9). BACK TO ISAIAH 24:1

STUDY NOTE FOR ISAIAH 24:2 people ... priest. God will judge everyone, without making social distinctions of inferior or superior. BACK TO ISAIAH 24:2

STUDY NOTE FOR ISAIAH 24:3 spoken. A word of judgment. See note on 1:19, 20. BACK TO ISAIAH 24:3

STUDY NOTE FOR ISAIAH 24:4 highest. People in their pride elevate themselves above God (2:11, 12, 17). BACK TO ISAIAH 24:4

STUDY NOTE FOR ISAIAH 24:5 earth lies defiled. The days of Noah will return to the earth (Gen. 6:5, 11–13). The earth itself is considered to be in danger of judgment due to the sins of those who live on it (Jer. 44:22; Rom. 8:20–22). Sin pollutes the surrounding environment.

they have transgressed ... the everlasting covenant. This includes, but is not limited to, the covenant with Noah (Gen. 9:16). All of God’s laws, written and unwritten, have been set aside and treated as worthless. BACK TO ISAIAH 24:5

STUDY NOTE FOR ISAIAH 24:6 a curse. The consequence of breaking the covenant is receiving the curses attached to it.

left. This Hb. word is also translated “survivors” (1:9) and “remnant” (10:20, 21). As in the days of Noah (Gen. 6:8, 18), “few” will remain. BACK TO ISAIAH 24:6

STUDY NOTE FOR ISAIAH 24:7–13 The prophet explains what the universal day of the Lord will be like. There will be sorrow instead of laughter (vv. 8–11; cf. 22:2, 13 notes). The makers of music and song will stop in the middle of their act (cf. 5:12), while the alcoholic beverages associated with celebration will be set aside. BACK TO ISAIAH 24:7

STUDY NOTE FOR ISAIAH 24:10 wasted city. That is, the city of desolation or desolate city, made like the chaotic state of the world in Gen. 1:2 and unable to support life. It may possibly refer to Jerusalem, but in context it most likely means civilization in general.

house. What used to be a place of private security and enjoyment of life (5:9; 6:11; 13:16, 21; 32:13) will be closed. BACK TO ISAIAH 24:10

STUDY NOTE FOR ISAIAH 24:11 lack of wine. In addition to its role in celebrations, wine is also used to dull pain (see Prov. 31:6). BACK TO ISAIAH 24:11

STUDY NOTE FOR ISAIAH 24:13 olive tree ... gleaning. Olive trees are beaten to bring down the ripe fruit. See note on 17:6. BACK TO ISAIAH 24:13

STUDY NOTE FOR ISAIAH 24:14 lift up their voices. The new song is in response to God’s act of salvation (cf. ch. 12; 35:6; 42:10–13; 44:23; 49:13; 52:8, 9; 65:14). See v. 16; note on 14:7.

majesty. They sing of the greatness of the Lord as over against human pride. BACK TO ISAIAH 24:14

STUDY NOTE FOR ISAIAH 24:15 give glory to the Lord. A call to give God the recognition worthy of His name (25:3; 43:20; Ps. 22:23; Rev. 4:8–5:14). See note on 37:16. BACK TO ISAIAH 24:15

STUDY NOTE FOR ISAIAH 24:16 the ends of the earth. The nations will also join in, from both the east and the west.

But I. Isaiah, filled with tension as he looks forward to God’s salvation, sees the corruption and devastation all around him and is unable yet to join in the universal hymn of praise.

traitors. The Hebrew evokes a sense of widespread corruption. Deception is everywhere. BACK TO ISAIAH 24:16

STUDY NOTE FOR ISAIAH 24:18 He who flees ... shall fall. Those who escape one form of God’s judgment will be caught in another.

windows ... are opened. The judgment is like the flood, encompassing the whole inhabited world (cf. Gen. 7:11; 8:2).

foundations ... tremble. The image of an earthquake is expanded in vv. 19, 20 and is an expression of a theophany (6:1 note; 13:13 note; Ps. 99:1 note). BACK TO ISAIAH 24:18

STUDY NOTE FOR ISAIAH 24:20 The earth staggers like a drunken man. Elsewhere, drunkenness is an image of God’s judgment on nations (Is. 51:21–23; Jer. 25:15, 16). Here, the same image applies to the created order itself. BACK TO ISAIAH 24:20

STUDY NOTE FOR ISAIAH 24:21 host of heaven ... kings. These include the gods of the nations, Satan’s hosts, and human powers (cf. Eph. 6:11, 12). They are reserved for punishment and will be cast out from God’s presence (2 Pet. 2:4; Rev. 17:8; 20:10). BACK TO ISAIAH 24:21

STUDY NOTE FOR ISAIAH 24:23 moon ... sun. See note on 13:10. Many of the ancient Near Eastern neighbors of Judah and Israel worship these as deities, but they are insignificant in comparison to the Lord of Glory.

Zion. See note on 1:8. As those in Noah’s ark found rest on Mount Ararat, so the remnant will find rest on Mount Zion. The elders who once led God’s people astray (3:14; 9:14, 15) will be replaced by elders who govern wisely. BACK TO ISAIAH 24:23

STUDY NOTES FOR ISAIAH 25

STUDY NOTE FOR ISAIAH 25:1 my God. A personal affirmation of confidence in God, which is made all the more stark when compared with the sadness of 24:16 (7:13; 49:4, 5).

exalt ... praise. The prophet speaks as representative of the people. See note on 12:1.

wonderful things.“Wonderful” in the sense of being “wonders” or “miracles”: things that no one apart from God can do.

faithful. See notes on 1:21; 11:5. The Lord is the sovereign king who makes plans and then faithfully carries them out. BACK TO ISAIAH 25:1

STUDY NOTE FOR ISAIAH 25:2 city. See 24:10. BACK TO ISAIAH 25:2

STUDY NOTE FOR ISAIAH 25:3 glorify. In light of His wonderful acts of deliverance, the nations will be forced to acknowledge the Lord (24:14–16 and notes).

ruthless nations. Oppressive, tyrannical nations. See notes on 19:24; 29:20. BACK TO ISAIAH 25:3

STUDY NOTE FOR ISAIAH 25:4 stronghold. See note on “refuge” at 17:10.

poor ... needy. The object of the Lord’s special care. See note on Ps. 9:18.

shelter ... shade. God protects his people. See 4:6; 30:2. BACK TO ISAIAH 25:4

STUDY NOTE FOR ISAIAH 25:5 heat. Like “storm” in v. 4, this is a metaphor for oppression and persecution.

ruthless. The oppressors, troublers, and seducers of God’s people. BACK TO ISAIAH 25:5

STUDY NOTE FOR ISAIAH 25:6–8 Isaiah envisions the grand banquet that will celebrate God’s victory.

25:6 mountain. Zion, the mountain of the Lord (vv. 7, 10). See note on 2:2.

for all peoples. The guests come from all nations (24:14–16; Rev. 14:6).

rich food ... aged wine. Ps. 23:5; Matt. 8:11; Luke 13:29; Rev. 19:9. Part of each Israelite’s annual tithe was devoted to feasting in the Lord’s presence, foreshadowing this final banquet (see Deut. 14:22–26). The Lord’s Supper serves a similar function for Christians. BACK TO ISAIAH 25:6

STUDY NOTE FOR ISAIAH 25:7 covering ... veil. Possibly refers to the grave as the covering for the dead. BACK TO ISAIAH 25:7

STUDY NOTE FOR ISAIAH 25:8 swallow up death. Paradoxically, the devouring “mouth,” from which no one can escape, will itself be swallowed up (5:14; Prov. 1:12 note).

LordGOD. See note on 7:7.

tears ... reproach. All mourning will be removed (30:19; 35:10; 61:2–5; Rev. 7:17; 21:4), even death and sin, which is the sting of death (1 Cor. 15:54). BACK TO ISAIAH 25:8

STUDY NOTE FOR ISAIAH 25:9 our God. The prophet identifies himself with the people of God (26:13; 40:3; 61:6).

waited. See note on 8:17. To be able to say this in the future, of course, requires Isaiah’s original hearers to wait patiently for the Lord in their present. The confident expectation of the Lord’s final deliverance will help them as they wait.

be glad ... salvation. See 12:1–3 and notes. BACK TO ISAIAH 25:9

STUDY NOTE FOR ISAIAH 25:10 hand. The hand of judgment (9:12 and note; 9:17, 21; 10:4).

on this mountain. Zion. See note on v. 6.

Moab. Here Moab represents all the proud nations, as does Edom in 34:5–17; 63:1–6; Obad. 1.

in his place. May also be read “under Him,” i.e., the Lord. BACK TO ISAIAH 25:10

STUDY NOTE FOR ISAIAH 25:11 spreads his hands out to swim. As Moab attempts to escape from the dunghill, he is depicted as trying to swim away.

pride ... skill. See 5:21. BACK TO ISAIAH 25:11

STUDY NOTES FOR ISAIAH 26

STUDY NOTE FOR ISAIAH 26:1 song. A new song of salvation. See note on 14:7.

city. The city of God is the community of the redeemed (1:26; 2:2; 60:18 and notes; Pss. 46:4; 48:1–3, 12, 13; Rev. 21:2, 10). It is also the positive counterpart of the wasted city of 24:10.

salvation as walls and bulwarks. Since God is with His people, He provides salvation and security (12:2 note). God is like a wall protecting His people from disgrace (49:16). BACK TO ISAIAH 26:1

STUDY NOTE FOR ISAIAH 26:2 Open the gates. The gates open for the triumphant entrance of the glorious King and His people (Pss. 15; 24:7, 9; 118:19, 20), in contrast to the wasted city, where every house is closed up (24:10).

the righteous nation. Cf. Isaiah’s description of Judah as a sinful nation in 1:4. BACK TO ISAIAH 26:2

STUDY NOTE FOR ISAIAH 26:3 perfect peace. The peace of God that the righteous receive and promote (v. 12; 32:17, 18; 55:12; 66:12) will not be extended to the wicked (48:22; 59:8). This peace is found in Immanuel (9:6; 11:6–9; 14:7 and notes). As the previous chapters make clear, it is not a peace that stems from the absence of difficulties; rather, it is a peace that guards their hearts and minds in the midst of great trials.

stayed ... trusts. See 2:22; 8:12, 17. BACK TO ISAIAH 26:3

STUDY NOTE FOR ISAIAH 26:4 everlasting rock. See 8:14, 15; cf. 1 Sam. 2:2. Cf. the shattered earth in 24:19. BACK TO ISAIAH 26:4

STUDY NOTE FOR ISAIAH 26:5 humbled. As Nebuchadnezzar discovered (Dan. 4:37). BACK TO ISAIAH 26:5

STUDY NOTE FOR ISAIAH 26:6 the poor ... the needy. Those whom the Lord protects (see 25:4). BACK TO ISAIAH 26:6

STUDY NOTE FOR ISAIAH 26:8 wait for you. This statement is a magnificent expression of what God desires: children who do His will, love Him, and wait trustingly for His full salvation. Though they are poor and needy, what they most desire is the Lord Himself, not merely deliverance from their problems. BACK TO ISAIAH 26:8

STUDY NOTE FOR ISAIAH 26:10 favor. God’s common grace (Matt. 5:45; Luke 6:35) is evidenced in His blessings in nature, procreation, health, and prosperity (Acts 14:17). BACK TO ISAIAH 26:10

STUDY NOTE FOR ISAIAH 26:11 hand. The hand of judgment (9:12 and note; 9:17, 21; 10:4; 25:10).

fire. See note on “burning” at 4:4. BACK TO ISAIAH 26:11

STUDY NOTE FOR ISAIAH 26:12 peace. See note on v. 3. BACK TO ISAIAH 26:12

STUDY NOTE FOR ISAIAH 26:13 other lords ... have ruled over us. God’s people have been subject to foreign powers, but the Lord remains their only true King. BACK TO ISAIAH 26:13

STUDY NOTE FOR ISAIAH 26:14 will not arise. Notice the contrast with v. 19 (cf. 14:22, 30).

remembrance. Their names, dynasty, and memorials are forgotten. BACK TO ISAIAH 26:14

STUDY NOTE FOR ISAIAH 26:15 increased ... enlarged. Describes the experience of restoration in earthly terms, fostering hope in the final restoration (9:3; 54:2). BACK TO ISAIAH 26:15

STUDY NOTE FOR ISAIAH 26:18 given birth to wind. This expression of futility is due to the failure of the godly to establish God’s kingdom (49:4). They have suffered like a woman in labor, but without the fruit of bearing a child.

deliverance in the earth. The hope of God’s people both before and after the coming of Christ is the renewal of the earth and its transformation into a kingdom of peace and righteousness (cf. 12:2 note; 42:4; 2 Pet. 3:13). BACK TO ISAIAH 26:18

STUDY NOTE FOR ISAIAH 26:19 dead ... bodies. This message of hope for the future of “your dead” contrasts with v. 14, which declares the demise of their oppressors (cf. Ezek. 37:11, 12). The OT expresses faith in the resurrection of the body since death is an invasion of God’s created order (25:8 note; Job 19:26; Pss. 49:15; 73:24–26; Dan. 12:2; Hos. 13:14). BACK TO ISAIAH 26:19

STUDY NOTE FOR ISAIAH 26:20 my people. The remnant (vv. 7–9; 40:1 note).

enter ... hide. As He protected Noah behind doors of safety (Gen. 7:16), so here God protects His own as they await His salvation.

a little while. This “little while” is as long as God’s judgment lasts. The present suffering is not worthy to be compared to the eternal glory that follows (v. 19; 54:7; Ps. 30:5; 2 Cor. 4:17; 2 Pet. 3:9).

fury. See 10:5 and note. BACK TO ISAIAH 26:20

STUDY NOTE FOR ISAIAH 26:21 disclose the blood. See Gen. 4:10; 37:26; Ps. 9:12. BACK TO ISAIAH 26:21

STUDY NOTES FOR ISAIAH 27

STUDY NOTE FOR ISAIAH 27:1 In that day. The day of judgment. See note on 2:11.

Leviathan ... dragon. The OT employs this image of a multiheaded serpent to denote evil, autocratic powers (Ps. 74:14; Is. 30:7 note; 51:9; Ezek. 28:2; 32:2 and notes) and to assure the godly that the Lord will punish all such human expressions of power and resistance to His kingdom. Behind earth’s tyrants is Satan, and behind the elect is Christ (Gen. 3:15; Rom. 16:20; Rev. 12:1–6). The threefold description of the Lord’s sword matches the threefold description of the monster, and thus assures us of the Lord’s victory. BACK TO ISAIAH 27:1

STUDY NOTE FOR ISAIAH 27:2–13 Portrays the coming transformation.

27:2–6 This song of the vineyard sharply contrasts the parable of the fruitless vineyard in 5:1–7. For the vine and vineyard, see 3:14; 61:5; 65:21. BACK TO ISAIAH 27:2

STUDY NOTE FOR ISAIAH 27:3 water ... night and day. He provides for all of their needs by His blessing and steadfast protection of His people (cf. Ps. 121:4, 5). BACK TO ISAIAH 27:3

STUDY NOTE FOR ISAIAH 27:4 I have no wrath. The Lord is ready to forgive and to reconcile people to Himself.

Would that I had thorns. Enemies or difficulties simply serve to provide the Lord with opportunities to show His love and care for His people.

burn. See note on 4:4. BACK TO ISAIAH 27:4

STUDY NOTE FOR ISAIAH 27:5 make peace. God welcomes all who are reconciled to Him (26:3). BACK TO ISAIAH 27:5

STUDY NOTE FOR ISAIAH 27:6 take root ... with fruit. Indicators of a good and productive vine (John 15:1–8).

the whole world. The people of God (Jew and Gentile) make up the kingdom of God (1 Pet. 2:9–12). Israel’s blessing will mean blessing for all (Rom. 11:12). BACK TO ISAIAH 27:6

STUDY NOTE FOR ISAIAH 27:7 struck ... slain. The Lord has dealt more graciously with His people than with their oppressors. God fatally struck the nations, but even though Israel has been judged, the nation will be restored (10:5–23; 13:19–14:2; 47:4, 5). BACK TO ISAIAH 27:7

STUDY NOTE FOR ISAIAH 27:8 removed ... east wind. The east wind brought dust and scorching heat from the desert, destroying vegetation. Here it is a metaphor for God’s wrath (cf. Jer. 18:17). BACK TO ISAIAH 27:8

STUDY NOTE FOR ISAIAH 27:9 guilt ... sin. By undergoing God’s discipline (v. 7), Jacob—i.e., Israel—will pay its debt to divine justice for its idolatry. The proof that the discipline has been effective will be the destruction of the places where the people have worshiped idols. This atonement and new obedience illustrates on a national level what Christ accomplishes in a perfect way on behalf of a greater number (John 11:52).

Asherim. Sacred trees used in pagan worship. See note on 17:8. BACK TO ISAIAH 27:9

STUDY NOTE FOR ISAIAH 27:10 fortified city. The city of man, which is under God’s judgment (26:1 note). BACK TO ISAIAH 27:10

STUDY NOTE FOR ISAIAH 27:11 boughs. The mighty city will become as brittle as dried-out branches.

people without discernment. The city is inhabited by foolish idolaters (2:8 note; Rom. 1:20–23).

he who made. The Lord created them. See note on 22:11.

he who formed. A frequent designation of God as creator, ruler, and redeemer of His people. The verb denotes planning (“purposed”; 46:11); authority, as of an artisan over his materials (41:25); creation and providence (45:18); and the formation of a new people (43:1, 21; 44:2, 21; 49:5; 64:8).

favor. The undeserved grace of God (26:10; 30:18, 19; 33:2). BACK TO ISAIAH 27:11

STUDY NOTE FOR ISAIAH 27:12 thresh. Can refer to separating grain (by flailing the stalks; Ruth 2:17) or olives (by beating the branches; Deut. 24:20). It is frequently used as a metaphor for separating and gathering God’s people from the world.

river ... Brook. That is, the Euphrates and the Wadi el-Arish, defining the boundaries of the territory of Canaan given by promise to Abraham (Gen. 15:18). Assyria and Egypt will be connected by a highway (11:16; 35:8, 9) that leads from both to Jerusalem. God’s people who have been scattered to exile in different locations (see v. 8) will once again be united in worship of the one God in Jerusalem. BACK TO ISAIAH 27:12

STUDY NOTE FOR ISAIAH 27:13 trumpet. Like the banner (11:10), the trumpet is used for summoning troops (Ex. 19:16, 19; 1 Sam. 13:3; 2 Sam. 6:15; Matt. 24:31; 1 Thess. 4:16).

lost. Possibly refers to the oppressed and scattered remnant (Jer. 50:6; Ezek. 34:4–6), to the dead (25:8; 26:14, 19), or to both.

mountain. Zion (2:2 note), the place of God’s throne (14:13) and His blessed presence (25:6, 7). These promises are both already realized (e.g., Heb. 12:22) and still to come (e.g., Rev. 21:2, 3). BACK TO ISAIAH 27:13

STUDY NOTES FOR ISAIAH 28

STUDY NOTE FOR ISAIAH 28:1–13 An oracle of woe on the occasion of Ephraim’s fall (722 B.C.). This is the first of six sections of woes (1:4 note) in chs. 28–33 (28:1; 29:1, 15; 30:1; 31:1; 33:1).

28:1 proud. Human arrogance stands in opposition to the “majesty” (same Hb. word) of the Lord (26:10).

crown. A symbol of royalty (Ezek. 21:26) or deity (2 Sam. 12:30), or if translated “wreath,” a sign of social status or celebration (e.g., a garland worn at a wedding; Song 3:11). The reference is to Samaria and its debauched leadership. Israel is like a fading flower, soon to fall.

drunkards ... wine. See 24:11. BACK TO ISAIAH 28:1

STUDY NOTE FOR ISAIAH 28:2 mighty and strong. Assyria.

hail ... waters. Elsewhere in Isaiah, Assyria is frequently likened to a powerful storm that the Lord is bringing upon His people (7:2; 17:13; 28:17; 29:6; 30:30; 32:19). For God’s protection, see 4:6. BACK TO ISAIAH 28:2

STUDY NOTE FOR ISAIAH 28:4 first-ripe fig before the summer. The June figs are delightful because they foreshadow the September harvest (Hos. 9:10; Mic. 7:1; Nah. 3:12). Because only a few appear, they are certain to be picked and eaten. Ephraim, with all her possibilities of achievement, will be exiled, and the fruit of her labors will be enjoyed by the Assyrians. BACK TO ISAIAH 28:4

STUDY NOTE FOR ISAIAH 28:5 In that day. The day of judgment. See note on 2:11.

crown of glory. Unlike Ephraim’s trampled crown (v. 3), the Lord will be an enduring crown for the faithful remnant of His people.

remnant. The Lord promises to preserve his people. See note on 1:9; cf. 10:19–23. BACK TO ISAIAH 28:5

STUDY NOTE FOR ISAIAH 28:6 spirit of justice. As such, He will be the Spirit of transformation (32:15; 44:3–5; 59:21; 61:1). See notes at 4:4; 11:2. Paul also contrasts being drunk with wine to the work of the Spirit (Eph. 5:18). The “spirit of justice” prevails in the messianic age (11:1–5; 42:1–4).

justice. See note on 1:21. BACK TO ISAIAH 28:6

STUDY NOTE FOR ISAIAH 28:7 wine ... strong drink. See v. 1; 24:11.

priest and the prophet. The leaders of God’s people have become sensual, hard of heart, and confused (29:9–14; cf. Zeph. 3:4). BACK TO ISAIAH 28:7

STUDY NOTE FOR ISAIAH 28:9 To whom will he teach. The leaders speak these words against Isaiah, mocking his oracles of judgment as being baby talk, too simple for their subtle and advanced minds to stoop to heed. BACK TO ISAIAH 28:9

STUDY NOTE FOR ISAIAH 28:11 strange lips. The foreign language of the oppressors (33:19; Jer. 5:15). Since the Israelites have failed to heed the clear warnings of the prophet in their own language, the Assyrians will become Israel’s teachers in spite of their harsh and convoluted foreign speech. For Paul’s application of the verse to “speaking in tongues,” see 1 Cor. 14:21, 22. BACK TO ISAIAH 28:11

STUDY NOTE FOR ISAIAH 28:12 rest. Israel could not enter the full rest in Canaan (Deut. 12:9) because of unbelief (Ps. 95:11). The hope for rest lies in the promises to Moses (1 Kin. 8:56) and to David (Ps. 132:8, 14, 17). Instead of enjoying the rest that comes by faith, Israel will be punished by her enemies. BACK TO ISAIAH 28:12

STUDY NOTE FOR ISAIAH 28:13 word of theLORD. This revelation will come to Israel through the discipline of foreigners, who will teach Israel the simple and basic lesson of sin and judgment that they have refused to heed from the lips of Isaiah.

precept upon precept. Isaiah throws the taunts of the religious leaders (v. 10) back at them.

fall backward. The word of God through the prophet will have a hardening effect on many of its hearers, leaving them confirmed in their unbelief, as the Lord warned Isaiah in 6:10. BACK TO ISAIAH 28:13

STUDY NOTE FOR ISAIAH 28:14 scoffers ... in Jerusalem. The foolish and wicked rulers of the southern kingdom, Judah, who are following the same path as their northern counterparts. BACK TO ISAIAH 28:14

STUDY NOTE FOR ISAIAH 28:15 covenant ... agreement. They have chosen to ally themselves with Egypt for the purpose of remaining independent (30:2), but the choice is deadly, as if they have made a pact with Sheol itself.

lies ... taken shelter. Their confidence is false; the Lord is the true shelter for His people, not Egypt (4:6 note). BACK TO ISAIAH 28:15

STUDY NOTE FOR ISAIAH 28:16 LordGOD. See note on 7:7.

stone ... sure foundation. See note on 8:14, 15. The sure foundation is Jesus Christ (cf. Ps. 118:22; Rom. 9:33; 10:11; 1 Cor. 3:11; Eph. 2:20; 1 Pet. 2:4–8). This is the only solid and sure refuge in the day of distress (see 4:6).

not be in haste. The decision of Isaiah’s original audience to make an alliance with Egypt was hasty and futile; deciding to trust in the Lord is the opposite. BACK TO ISAIAH 28:16

STUDY NOTE FOR ISAIAH 28:17 justice ... righteousness. See note on 1:21. The plumb line defines what is true and upright.

hail ... waters. See note on v. 2. BACK TO ISAIAH 28:17

STUDY NOTE FOR ISAIAH 28:19 As often as. The Assyrian army marched through Israel many times.

terror. Divine judgment in human history brings people face-to-face with God’s power.

to understand the message. The people have been deliberately blind to the prophet’s words of judgment (vv. 7–13). BACK TO ISAIAH 28:19

STUDY NOTE FOR ISAIAH 28:20 short ... narrow. The things people depend on for safety are neither adequate nor comfortable. BACK TO ISAIAH 28:20

STUDY NOTE FOR ISAIAH 28:21 Perazim ... Gibeon. In the past the Lord struck the Philistines (2 Sam. 5:19, 20) and the Canaanites (Josh. 10:10) at these places.

work ... alien. It goes against the way things should be for the Lord to turn against His own people. BACK TO ISAIAH 28:21

STUDY NOTE FOR ISAIAH 28:22 scoff. Judah (v. 14) should heed the prophet’s words and repent while there is still time.

decree. God ordains the events of history. See 10:22, 23. BACK TO ISAIAH 28:22

STUDY NOTE FOR ISAIAH 28:23–29 As timing is important for success in farming, so God has times for grace and for judgment.

28:23 Give ear ... hear. The prophet issues the call of divine wisdom (1:2; Prov. 1:8; 4:1; 5:1). BACK TO ISAIAH 28:23

STUDY NOTE FOR ISAIAH 28:25 emmer. Probably rye (Ex. 9:32). The comparison follows the natural order of plowing, breaking up the clods, harrowing, and sowing (vv. 24, 25). BACK TO ISAIAH 28:25

STUDY NOTE FOR ISAIAH 28:26 For he is rightly instructed. The wise farmer pays attention to the Lord’s lessons in the natural world. Likewise, should not Judah learn His ways in judgment and salvation? BACK TO ISAIAH 28:26

STUDY NOTE FOR ISAIAH 28:27 not ... a threshing sledge. The different grains require different treatment; the Lord adjusts His judgment to circumstances and does not “plow continually” (v. 24). BACK TO ISAIAH 28:27

STUDY NOTE FOR ISAIAH 28:29 counsel ... wisdom. See note on 11:2. The scoffing rulers foolishly mock the one who is wonderful in counsel (cf. 9:6 note). Yet the Lord is wiser than any good farmer (see v. 26) and knows exactly the methods to use to cultivate His harvest—when to judge and when to restore His people. BACK TO ISAIAH 28:29

STUDY NOTES FOR ISAIAH 29

STUDY NOTE FOR ISAIAH 29:1–14 An oracle of woe against Jerusalem. As the text note indicates, “Ariel” may mean “altar hearth,” which would refer to Jerusalem’s role as home of the temple (see v. 2).

29:1 Ah. An exclamation of woe. See note on 1:4.

David. Jerusalem’s status as the city of God arose out of David’s occupation of it and his act of bringing the ark of the covenant there (cf. Ps. 132).

year ... feasts. Points out the repetitious and tiring observance of empty rituals. Even though God commanded these observances, if the people perform them merely by rote, they are useless. See note on 1:11–15. BACK TO ISAIAH 29:1

STUDY NOTE FOR ISAIAH 29:2 like an Ariel. That is, like an altar hearth where the sacrifices are consumed by fire. BACK TO ISAIAH 29:2

STUDY NOTE FOR ISAIAH 29:3 I will ... besiege. God refers to Assyria’s siege of Jerusalem in 701 B.C., but makes it clear that He Himself is the true enemy that assaults His people. BACK TO ISAIAH 29:3

STUDY NOTE FOR ISAIAH 29:4 low ... whisper. Like the voice of a ghost, as if Jerusalem has died. These images describe Jerusalem’s experience of humiliation (2:10; 8:19). BACK TO ISAIAH 29:4

STUDY NOTE FOR ISAIAH 29:5 ruthless. See note on v. 20.

suddenly. Jerusalem’s fortunes will instantly change when the Lord turns from being their enemy to become their deliverer. BACK TO ISAIAH 29:5

STUDY NOTE FOR ISAIAH 29:6 thunder ... fire. The language of theophany. Nature rages when the Lord of the heavenly armies appears (cf. Ex. 19:16–19; Judg. 5:4, 5; Ps. 18:7–15; Ezek. 32:6–8 note). BACK TO ISAIAH 29:6

STUDY NOTE FOR ISAIAH 29:7 like a dream. The downfall of Judah’s adversaries will be so rapid that their earlier menace will seem like a bad dream. BACK TO ISAIAH 29:7

STUDY NOTE FOR ISAIAH 29:9 be astonished ... be blind. Even this astonishing act of judgment and deliverance will not open the blind eyes of Judah’s leaders or soften the hard hearts of the people. Even though they have not been drinking, they are as out of touch with reality as if they were drunk. BACK TO ISAIAH 29:9

STUDY NOTE FOR ISAIAH 29:10 seers. See note on 30:10. BACK TO ISAIAH 29:10

STUDY NOTE FOR ISAIAH 29:11, 12 one who can read ... one who cannot read. If a document is sealed, it doesn’t matter whether someone can read. Likewise, when the Lord has closed someone’s eyes (see 6:10), it doesn’t matter whether that person claims spiritual knowledge or is ignorant. BACK TO ISAIAH 29:11 12

STUDY NOTE FOR ISAIAH 29:13 draw near ... far from me. God desires expressions of devotion from the heart and hates empty and insincere ritual (see Matt. 15:8, 9; 1 Cor. 1:19; Col. 2:20–23). BACK TO ISAIAH 29:13

STUDY NOTE FOR ISAIAH 29:14 wisdom ... hidden. God will shatter human wisdom and planning, overturning the normal and expected course of events with miraculous interventions (30:1–5; 31:1–3). BACK TO ISAIAH 29:14

STUDY NOTE FOR ISAIAH 29:15, 16 This oracle of woe against Jerusalem’s sages begins the third section of woes in chs. 28–33 (28:1–13 note).

29:15 counsel ... deeds. They oppose the plans and works of God (11:2 note; Pss. 10:11; 64:5, 6). They try to manipulate God rather than submit to Him, and they claim that the Lord does not see or know what they are doing (cf. Ps. 73:11). BACK TO ISAIAH 29:15

29:16 potter ... clay. They seek to overturn God’s order as if they were the sovereign masters of their own fate and God were their obedient servant (27:11 note; cf. Rom. 9:20). BACK TO ISAIAH 29:16

STUDY NOTE FOR ISAIAH 29:17 Lebanon. The forests of Lebanon will become fields, and fields will become forests. Judgment brings about such reversals; “the last will be first, and the first last” as a demonstration of God’s sovereign power in salvation (Matt. 20:16; Luke 1:52, 53; John 9:39). BACK TO ISAIAH 29:17

STUDY NOTE FOR ISAIAH 29:18 In that day. The day of judgment. See note on 2:11.

deaf ... blind. These words are used here as figures for the people’s former spiritual conditions. The “deaf” are those formerly deaf to the message of God (42:18, 19; 43:8; cf. 6:10; 29:9). The “blind” formerly wandered from and did not discern the ways of God (42:7, 16; 56:10; 59:10; Lam. 4:14). The restoration of the spiritually deaf and blind is fulfilled today in Christ (61:1; see Matt. 11:5).

book. See notes on vv. 11, 12. BACK TO ISAIAH 29:18

STUDY NOTE FOR ISAIAH 29:19 meek ... poor. See Ps. 9:18 note.

the Holy One of Israel. See note on 1:4. BACK TO ISAIAH 29:19

STUDY NOTE FOR ISAIAH 29:20 ruthless. The powerful and tyrannical oppressors of this world (13:11; 25:3–5; 29:5; 49:25; cf. Pss. 37:35; 86:14; Ezek. 28:7; 30:11; 32:12).

scoffer. Common in Wisdom Literature, this term designates a hardened and cynical person (28:14; Ps. 1:1; Prov. 1:22; 3:34; 9:7, 8; 21:24).

watch to do evil. Such a person is identified in v. 21. BACK TO ISAIAH 29:20

STUDY NOTE FOR ISAIAH 29:21 him who reproves in the gate. The gate is the place where legal cases are heard and justice rendered. The wicked are undermining that system of justice. BACK TO ISAIAH 29:21

STUDY NOTE FOR ISAIAH 29:22 redeemed Abraham. God accomplished redemption for Abraham by election and by covenant, in spite of his failures, promising him and his descendants the hope of the divine presence (cf. Josh. 24:14; Acts 7:2–4). The Lord will faithfully fulfill those promises.

ashamed. Humiliated in defeat. BACK TO ISAIAH 29:22

STUDY NOTE FOR ISAIAH 29:23, 24 children. Jacob’s hope lies in God’s gracious dealing with his offspring from generation to generation (49:20–22; 54:1, 13; 65:23). They will be transformed from offering meaningless worship to having a true awe for the Lord, from being blind and deaf to accepting instruction. BACK TO ISAIAH 29:23, 24

STUDY NOTES FOR ISAIAH 30

STUDY NOTE FOR ISAIAH 30:1 Ah. A cry of woe. See note on 1:4.

stubborn children. Hezekiah’s counselors (cf. 1:2 note).

carry out a plan. The Hebrew can be translated “weaving a web” or “pouring out libations.” Either refers to making political alliances.

not of my Spirit. Their human plans (v. 2) oppose the plans of the Spirit of God. They are trusting in human resources such as horses and chariots rather than in the Lord.

add sin to sin. Stubbornness is increasing (1:2–4) from the plan to act independently of God to the sin of injustice (v. 12; 10:1–4 notes). BACK TO ISAIAH 30:1

STUDY NOTE FOR ISAIAH 30:2 Egypt. In 701 B.C. Judah counted on Egyptian troops for help against Sennacherib (20:5, 6; 2 Kin. 8:21). This was a perennial temptation for God’s people.

shadow. God alone provides His people with protection from danger (4:6; 16:3; 25:4, 5; 51:16; cf. Pss. 17:8; 36:7; 91:1; 121:5). BACK TO ISAIAH 30:2

STUDY NOTE FOR ISAIAH 30:3 shame. The Lord promises to deliver those who trust in Him (54:4; 61:7) from this experience of utter failure.Relying on human resources is not only ineffective in the day of distress, but it is a shameful denial of the Lord. BACK TO ISAIAH 30:3

STUDY NOTE FOR ISAIAH 30:4 officials. Possibly Judah’s ambassadors who went to Zoan (19:11 note) and to Hanes. Hanes is either a major city fifty miles (80 km) south of Cairo or the name of the palace in Zoan. BACK TO ISAIAH 30:4

STUDY NOTE FOR ISAIAH 30:6 oracle. Prophetic message. See note on 13:1.

a land of trouble and anguish ... fiery serpent. The wilderness, through which Judah’s emissaries have to travel to get to Egypt, contained many dangers. In fact, during the wilderness wanderings, the Lord safely brought His people through precisely these dangers (Deut. 8:15). Why make the risky journey again, at great expense, to solicit help from a worthless ally, when the Lord stands ready to deliver them from all dangers? BACK TO ISAIAH 30:6

STUDY NOTE FOR ISAIAH 30:7 Rahab who sits still. The name “Rahab” alludes to a chaos monster defeated by the gods in Canaanite creation mythology (Ezek. 28:2 and note). The prophet mocks both the mythical monster and Egypt with a title meaning roughly “Rahab, who does nothing.” BACK TO ISAIAH 30:7

STUDY NOTE FOR ISAIAH 30:8 tablet ... book. The oracles concerning the folly of dependence on Egypt are to be written down as a witness to future generations. The Lord’s ability to predict the future is a key proof of His power (see 44:7, 8). BACK TO ISAIAH 30:8

STUDY NOTE FOR ISAIAH 30:9 children. See 1:2.

instruction. The law that they are rejecting is the godly wisdom taught by Isaiah (cf. Prov. 2:1–5). BACK TO ISAIAH 30:9

STUDY NOTE FOR ISAIAH 30:10 seers ... prophets. The preaching of many prophets conforms to the expectations of the people, who preferred to hear “smooth things” (9:15; 28:7; 29:10; 44:25; 1 Kin. 22:8; Jer. 6:14; 14:13–16; 20:9, 10; 28:8, 9; Ezek. 13; Hos. 9:7–9; Amos 2:12; 7:12, 16; Mic. 2:6–11; 3:5, 11). Others, like Isaiah, spoke by inspiration of the Spirit and under compulsion of a divine vision, and were often unpopular as a result. BACK TO ISAIAH 30:10

STUDY NOTE FOR ISAIAH 30:11 the Holy One of Israel. See note on 1:4. BACK TO ISAIAH 30:11

STUDY NOTE FOR ISAIAH 30:12 Therefore. Even though they refused to listen to God’s prophets, they will still hear from Him words of judgment.

word. That is, the word of God through Isaiah (vv. 8, 9).

oppression and perverseness. Jerusalem’s leaders are unprincipled, and their diplomacy has resulted in oppression. BACK TO ISAIAH 30:12

STUDY NOTE FOR ISAIAH 30:13 iniquity. Their stubborn resistance to the Lord and dependence on Egypt will bring about their downfall.

a high wall, bulging out. Ezekiel likewise compares the false prophets to a wall about to collapse and fall on the people who trust in them (Ezek. 13:9–12). BACK TO ISAIAH 30:13

STUDY NOTE FOR ISAIAH 30:14 a potter’s vessel. See Jer. 19:1–12. BACK TO ISAIAH 30:14

STUDY NOTE FOR ISAIAH 30:15 LordGOD. See note on 25:7.

the Holy One of Israel. The one they want to hear no more about in v. 11.

rest ... quietness. The Lord can give His people what they have searched for in Egypt, if they will just repent and return to Him, quietly trusting in His power to deliver them.

be saved ... strength. The Lord is the strength of His people, and He will be victorious (12:2 note). BACK TO ISAIAH 30:15

STUDY NOTE FOR ISAIAH 30:16 horses. They depend on military strength and stratagems (2:7 note; 31:1, 3). Yet others may have a stronger military and better strategy. BACK TO ISAIAH 30:16

STUDY NOTE FOR ISAIAH 30:17 thousand ... one. This is a reversal of God’s promise to give His people victory and a sign that they are under the covenant curse (Lev. 26:7, 8; Deut. 32:30; Josh. 23:10). BACK TO ISAIAH 30:17

STUDY NOTE FOR ISAIAH 30:18 the LORD waits. The Lord is patient with His people even when they resist Him and run away. He is compassionate as well as just.

justice. God upholds His kingdom in His patience (1:21 note). BACK TO ISAIAH 30:18

STUDY NOTE FOR ISAIAH 30:19 weep. See notes on 25:7, 8; cf. Rev. 7:17; 21:4.

as soon as he hears it. Like the father of the prodigal son (Luke 15:11–32), the Lord is quick to listen for the voice of His returning people. It is they who are hard of hearing. BACK TO ISAIAH 30:19

STUDY NOTE FOR ISAIAH 30:20 Teacher. For God’s instruction, see 28:11–13; 29:11, 12. After the difficulties and shortened rations of His judgment, they will once again see His salvation (29:24). BACK TO ISAIAH 30:20

STUDY NOTE FOR ISAIAH 30:22 On Isaiah’s polemic against idolatry, see 2:8. When God becomes their teacher, they will throw away their former idols.

defile. Desecrate (2 Kin. 23:4–8).

unclean things. Lit. “menstrual cloths,” which are defiled and defiling according to the law of Moses because of their contact with a loss of human blood (cf. Lev. 15:19–24). BACK TO ISAIAH 30:22

STUDY NOTE FOR ISAIAH 30:23 rain ... bread. These blessings will come in response to the repentance apparent in the preceding verses (v. 20; cf. Deut. 28:11, 12), and be in sharp contrast to the bread of adversity that was their former food (see v. 20). Even the oxen and donkeys will dine on rich fare rather than the normal hay.

In that day. The day of judgment. See note on 2:11. BACK TO ISAIAH 30:23

STUDY NOTE FOR ISAIAH 30:25 every lofty mountain ... hill. Previously the home of pagan worship sites (see Jer. 3:6). Now there will be rivers flowing from them, like the river that flows from the heavenly temple (cf. Ps. 46:4; Joel 3:18; Amos 9:13).

day of the great slaughter. The day of the Lord (cf. 34:2, 6; Jer. 12:3; 19:6; 46:10; Zeph. 1:7, 8).

towers. Symbols of human pride (2:12–17). BACK TO ISAIAH 30:25

STUDY NOTE FOR ISAIAH 30:26 sevenfold. Here the exaggerated figure indicates that the light of God’s presence is with His people (2:5 note; 42:16; 60:19; Rev. 21:22, 23).

binds up ... heals. God disciplines, but He remembers and heals the wounds of His people (19:22; 57:18; 61:1; Ps. 147:3; Jer. 3:22; 30:17; but cf. Is. 6:10). BACK TO ISAIAH 30:26

STUDY NOTE FOR ISAIAH 30:27 name of theLORD. The covenant name represents God (12:2 note; cf. Ex. 3:14).

lips ... tongue. Isaiah uses the resources of poetry to depict the angry power of God to judge and to direct the nations. BACK TO ISAIAH 30:27

STUDY NOTE FOR ISAIAH 30:29 song ... flute. This celebration is like that of pilgrimage feasts, which are famous for their singing and dancing (see v. 32).

mountain. See note on 2:2. BACK TO ISAIAH 30:29

STUDY NOTE FOR ISAIAH 30:32 he will fight. The expensively purchased Egyptians will not fight, but the Lord will. BACK TO ISAIAH 30:32

STUDY NOTE FOR ISAIAH 30:33 burning place. Hb. “Topheth.” A pit on the south side of Jerusalem where children have been sacrificed and a continual fire burned to consume the refuse that was thrown there (57:5; 2 Kin. 23:10; Jer. 7:31, 32; 19:6, 11–13).

the king. All human powers and authorities, including the king of Assyria. BACK TO ISAIAH 30:33

STUDY NOTES FOR ISAIAH 31

STUDY NOTE FOR ISAIAH 31:1 Egypt ... horsemen. Judah thinks that she will be delivered by Egyptian horses and chariots (30:2). Even if Egypt were to supply these resources, Judah would be placing her trust in the wrong refuge (see Ps. 20:7).

look to. One way of seeking the Lord is to consult His prophets (29:9, 10; 30:1).

the Holy One of Israel. See note on 1:4. BACK TO ISAIAH 31:1

STUDY NOTE FOR ISAIAH 31:2 he is wise. This prophetic sarcasm ridicules the royal counselors: the Lord’s wisdom will prevail over all so-called human wisdom.

disaster. He is sovereign in judgment (45:7). BACK TO ISAIAH 31:2

STUDY NOTE FOR ISAIAH 31:3 Egyptians ... not spirit. This model of poetic parallelism contrasts flesh and spirit, creature and Creator (2:22; Ps. 56:4; John 4:24). The chariots and horses of the Lord always prevail over human enemies (see 2 Kin. 6:15–17). BACK TO ISAIAH 31:3

STUDY NOTE FOR ISAIAH 31:4 lion ... not terrified. The Lord is as determined as a lion, and He is not scared away by human adversaries. Assyrian kings likened themselves to lions, proverbial for their strength and ferocity. BACK TO ISAIAH 31:4

STUDY NOTE FOR ISAIAH 31:5, 6 protect Jerusalem... . turn to him. The Lord cares for His people like a mother bird (Ex. 19:4; Deut. 32:11, 12). Can Egypt make the same claim of dependability and care? God’s faithfulness ought to lead the people to repentance. BACK TO ISAIAH 31:5, 6

STUDY NOTE FOR ISAIAH 31:7 in that day. The day of judgment. See note on 2:11.

idols ... hands. On Isaiah’s polemic against idolatry, see 2:8. BACK TO ISAIAH 31:7

STUDY NOTE FOR ISAIAH 31:8 shall fall. Assyria will come to an end by God’s hand and at His time, not by human stratagems (37:36). BACK TO ISAIAH 31:8

STUDY NOTE FOR ISAIAH 31:9 rock. Assyria will look for a place to hide (Rev. 6:16). This prospect must seem unthinkable to the nations at the height of Assyria’s power and military domination.

fire ... furnace. See 4:4, 5 and notes; 10:17; 30:27, 30, 33. BACK TO ISAIAH 31:9

STUDY NOTES FOR ISAIAH 32

STUDY NOTE FOR ISAIAH 32:1–3 The peace and harmony of godly leadership.

32:1 king ... princes. The Messiah (9:1–7; 11:1–9) and godly leaders (1:26; 1 Pet. 5:2). Reigning in righteousness is a far cry from the kind of leadership the people are used to (1:21; 5:7). BACK TO ISAIAH 32:1

STUDY NOTE FOR ISAIAH 32:2 shelter ... great rock. The protective role of the king and his cohorts results from their dependence on the Lord (4:6 note), in contrast to any reliance on Egypt (30:1, 2, 12; 31:1, 3). BACK TO ISAIAH 32:2

STUDY NOTE FOR ISAIAH 32:3 eyes ... ears. This is in dramatic contrast to 6:9, 10; 29:9, 10; 30:1, 2; 31:1. The people will be transformed. See note on 29:18. BACK TO ISAIAH 32:3

STUDY NOTE FOR ISAIAH 32:4 heart ... tongue. The fulfillment of 29:24. BACK TO ISAIAH 32:4

STUDY NOTE FOR ISAIAH 32:5 The fool will no more be called noble. One effect of spiritually blind eyes being opened is that they see clearly the distinction between good and evil, wisdom and folly (cf. Eccl. 10:16, 17). BACK TO ISAIAH 32:5

STUDY NOTE FOR ISAIAH 32:6 the hungry unsatisfied. Bad leaders do not care about the needs of the people and so leave them hungry and thirsty. BACK TO ISAIAH 32:6

STUDY NOTE FOR ISAIAH 32:7 poor ... needy. See note on Ps. 9:18. BACK TO ISAIAH 32:7

STUDY NOTE FOR ISAIAH 32:8 he who is noble. He stands in contrast to the fool, who is willing to oppress the needy (vv. 5–7). BACK TO ISAIAH 32:8

STUDY NOTE FOR ISAIAH 32:9 women ... at ease. The people are confident of succeeding in their schemes. One aspect of this is the rise of a class of wealthy and foolish women, who live off the labor of others and complacently close their eyes to the needs of the community (vv. 5–7; cf. 3:16–24; Amos 6:1; Zech. 1:15).

complacent. The same Hb. word is rendered “trust” in v. 17 and “secure” in v. 18. The false security based on their confidence in Egypt and on the wealth of their households contrasts with the true security based on trust in God. BACK TO ISAIAH 32:9

STUDY NOTE FOR ISAIAH 32:10 grape harvest ... fruit harvest. Poor harvest is an indication of God’s judgment; their affluent lifestyle is about to come to an end. BACK TO ISAIAH 32:10

STUDY NOTE FOR ISAIAH 32:11, 12 strip ... tie sackcloth ... Beat your breasts. Signs of mourning and sorrow. BACK TO ISAIAH 32:11, 12

STUDY NOTE FOR ISAIAH 32:13 soil ... city. Everything will become a wasteland (cf. 5:5, 6; 16:8–10; 24:7–13; 34:13–15). Thorns and briers result from the covenant curse (see 7:23).

exultant city. See notes on 22:2, 13. BACK TO ISAIAH 32:13

STUDY NOTE FOR ISAIAH 32:15 Spirit. The Holy Spirit transforms everything according to God’s order. He is the Spirit of renewal and restoration. See 11:2; 28:6; 42:1; 61:1; Ezek. 36:27; Joel 2:28, 29.

from on high. The Spirit is above all earthly powers (Ps. 93:4; Luke 24:49; Eph. 4:8).

wilderness ... forest. See note on 29:17. Just as fruitful land becomes barren under God’s curse, so His blessing can make the barren land blossom. BACK TO ISAIAH 32:15

STUDY NOTE FOR ISAIAH 32:18 My people. See note on 40:1. BACK TO ISAIAH 32:18

STUDY NOTE FOR ISAIAH 32:19 hail. See note on 28:2. God is going to judge the “forest” of Assyria (see 10:18). BACK TO ISAIAH 32:19

STUDY NOTES FOR ISAIAH 33

STUDY NOTE FOR ISAIAH 33:1–24 This sixth and final oracle of woe in chs. 28–33 is against Assyria. By focusing on Assyria’s defeat and Judah’s exaltation, the Lord, the King of Judah, is exalted.

33:1 destroyer ... betrayed. Though the reference is to Assyria in the historical context (cf. 10:5, 12, 24; 14:25; 30:31; 31:8; 2 Kin. 18:13–16; 19:32–37), the metaphor of the destroyer represents any power opposed to God. BACK TO ISAIAH 33:1

STUDY NOTE FOR ISAIAH 33:2 This verse begins a prayer for mercy during the hour of judgment. Isaiah models the patience and trust to which he called the people (see 30:15). Rather than looking to the arm of Egypt, he looks daily for the arm of the Lord. BACK TO ISAIAH 33:2

STUDY NOTE FOR ISAIAH 33:3 scattered. See Num. 10:35. BACK TO ISAIAH 33:3

STUDY NOTE FOR ISAIAH 33:4 your spoil. The spoils go to the Lord, victor over the nations (23:18). BACK TO ISAIAH 33:4

STUDY NOTE FOR ISAIAH 33:5 dwells on high. See note on 32:15. BACK TO ISAIAH 33:5

STUDY NOTE FOR ISAIAH 33:6 salvation. See note on 12:2.

Zion’s treasure. See text note. Probably the meaning is that the best gift a person can receive from God is the pure faith that is formed in response to the revelation of God’s grace (Ps. 130:4; Prov. 9:10; Luke 5:10). This is a treasure that cannot rot or fade away, and that no thieves or invading armies can steal. BACK TO ISAIAH 33:6

STUDY NOTE FOR ISAIAH 33:7–12 With all of Judah’s false hopes gone (vv. 7–9), the Lord acts to destroy Assyria.

33:7 heroes. Perhaps this sarcasm is directed at the three officials who have conversed with Assyria (36:3, 22).

cry ... weep. Human ploys have failed. International trade, diplomacy, and military expeditions have come to an end. The Assyrians have accepted gifts and tribute from Judah, but they treacherously continue their siege. BACK TO ISAIAH 33:7

STUDY NOTE FOR ISAIAH 33:8 Covenants are broken. Probably a reference to Assyria’s commitment to leave Judah in return for receiving tribute, which it has not kept. BACK TO ISAIAH 33:8

STUDY NOTE FOR ISAIAH 33:9 land ... Carmel. Areas famous for their fertility have become like deserts (2:13; 29:17; 32:13 and notes). For the transformation, see 35:1, 2. BACK TO ISAIAH 33:9

STUDY NOTE FOR ISAIAH 33:10 Now. The time for divine intervention and the glorious establishment of His kingdom has arrived. BACK TO ISAIAH 33:10

STUDY NOTE FOR ISAIAH 33:11 You conceive chaff. An image of hard work and toil that brings no reward. BACK TO ISAIAH 33:11

STUDY NOTE FOR ISAIAH 33:12 lime ... thorns. These similes explain how completely Assyria will be destroyed (cf. 27:4; Amos 2:1). BACK TO ISAIAH 33:12

STUDY NOTE FOR ISAIAH 33:13 Hear ... acknowledge. People will confess that God’s judgments in history are wise and powerful, and they will submit to His sovereignty.

far off ... near. See 57:19. These statements include all people no matter their nation or tribe. All will see the greatness of God’s glory and power. BACK TO ISAIAH 33:13

STUDY NOTE FOR ISAIAH 33:14 Who among us can dwell. This realization by sinners challenges them to repent and live in harmony with God’s holy presence (Pss. 15:1; 24:3).

consuming fire. See Heb. 12:29. BACK TO ISAIAH 33:14

STUDY NOTE FOR ISAIAH 33:15 walks ... shuts his eyes. These phrases describe conduct of the godly (Pss. 1:1, 2; 15:2–5; 24:4; Gal. 5:22–25; Eph. 5:1; James 3:13–18). There is a fitting godliness that marks out the people of God, with whom He is pleased to dwell.

bribe. Bribery leads to injustice and oppresses the poor. See note on 1:23. BACK TO ISAIAH 33:15

STUDY NOTE FOR ISAIAH 33:16 dwell on the heights. With God.

fortresses ... water. He enjoys divine protection (cf. Ps. 18:1–3) and provision (49:10; 55:1, 2; 62:9; 65:13; cf. 30:20). BACK TO ISAIAH 33:16

STUDY NOTE FOR ISAIAH 33:17 king. The arrival of God’s kingdom and Messiah will be of greater splendor than any previous manifestation (32:1 note). For the wicked, the coming of the king is something to be dreaded (see v. 14), but for the godly it is their greatest longing. BACK TO ISAIAH 33:17

STUDY NOTE FOR ISAIAH 33:18, 19 terror ... stammering. Isaiah describes the misery of exile from home and oppression by foreigners, which on the day of the Lord’s appearing provides reasons for thankfulness and relief among the godly. For the speech of foreigners, see 28:11. BACK TO ISAIAH 33:18, 19

STUDY NOTE FOR ISAIAH 33:20 tent ... cords. The exile has ended. Jerusalem enjoys stability and prosperity (54:2; cf. Rev. 21:1–3). BACK TO ISAIAH 33:20

STUDY NOTE FOR ISAIAH 33:21 broad rivers and streams. God provides for all the needs of the citizens of His kingdom (41:18; 48:18).

galley ... majestic ship. The kingdoms of this world can no longer intimidate and harass God’s people. BACK TO ISAIAH 33:21

STUDY NOTE FOR ISAIAH 33:22 See notes on 2:4; 12:2; cf. 44:6; 51:4; Pss. 46; 48; 96–99; Zeph. 3:15, 17. As their true judge and lawgiver, as well as their savior-king, the Lord provides the justice for which the people long. BACK TO ISAIAH 33:22

STUDY NOTE FOR ISAIAH 33:23 Your cords ... sail. In contrast to the eternally solid tent cords of future Jerusalem (v. 20), in their present state the people of the Lord are compared to a drifting ship with loose and ineffective ropes. In the future, though, even the weakest people will share the spoils of victory. BACK TO ISAIAH 33:23

STUDY NOTE FOR ISAIAH 33:24 inhabitant ... people who dwell. See note on v. 14. Those who dwell in the renewed Zion will do so not because of their personal righteousness but because they have been forgiven their iniquity. BACK TO ISAIAH 33:24

STUDY NOTES FOR ISAIAH 34

STUDY NOTE FOR ISAIAH 34:2 enraged ... furious. See notes on 5:25; 10:5. Those who oppose the Lord face His judgment.

devoted them to destruction ... slaughter. They are consigned to complete destruction through holy war, as the Canaanites were (Josh. 6:17). In ch. 34, the fate of the nations in general, and Edom in particular, form a dramatic contrast to the future of God’s people in ch. 35. Judgment forms the dark backdrop against which God’s deliverance of His own shines all the more brightly. BACK TO ISAIAH 34:2

STUDY NOTE FOR ISAIAH 34:3 blood. The blood of the slain will be so great it will create mudslides (v. 7). This is imagery of the day of the Lord on earth (cf. Ezek. 39:4). BACK TO ISAIAH 34:3

STUDY NOTE FOR ISAIAH 34:4 roll up. See Heb. 1:10–12; 2 Pet. 3:12. As the Lord stretched out the heavens at creation (42:5), in the end He will roll them up (Mark 13:24, 25; Rev. 6:13). BACK TO ISAIAH 34:4

STUDY NOTE FOR ISAIAH 34:5 descends. The Lord’s avenging sword moves from demolishing the pantheon of heaven to Edom in particular.

Edom. Represents the nations who oppose God’s people (63:1–6; Ezek. 35; Obad. 10–14; cf. Rev. 18:2). BACK TO ISAIAH 34:5

STUDY NOTE FOR ISAIAH 34:6 sword. See Rev. 19:15.

lambs ... goats ... rams. Sacrificial animals. In some OT sacrifices, the animals take the place of sinful people in receiving the punishment of death for sin. In the absence of a sacrifice for the nations, the people themselves must die for their sins.

Bozrah. An important city in Edom thirty miles (48 km) southeast of the Dead Sea. BACK TO ISAIAH 34:6

STUDY NOTE FOR ISAIAH 34:7 Wild oxen ... mighty bulls. Refer to the Edomite leaders. BACK TO ISAIAH 34:7

STUDY NOTE FOR ISAIAH 34:8 day of vengeance. The day of the Lord is the time when the Lord establishes His kingdom on earth by delivering and glorifying His saints as well as by punishing the wicked and the oppressors of His children (2:11 note; 35:4; 59:17, 18; 61:2; 63:4). BACK TO ISAIAH 34:8

STUDY NOTE FOR ISAIAH 34:9 pitch ... burning pitch. Alludes to the fall of Sodom and Gomorrah (Gen. 19:24–28; Ps. 11:6; Jer. 49:17, 18; Rev. 14:10, 11). Burning fire is a common image in the Bible for the enduring fate of the wicked. BACK TO ISAIAH 34:9

STUDY NOTE FOR ISAIAH 34:10 Night and day ... generation to generation. God’s judgment is everlasting (66:24; Matt. 18:8, 9; 25:41, 46; Mark 9:43, 48). BACK TO ISAIAH 34:10

STUDY NOTE FOR ISAIAH 34:11 the porcupine. See note on 14:23, where the ESV translates the word for “porcupine” as “hedgehog.” In the context of this verse, a kind of bird seems more likely, perhaps a bittern. The land will be left empty of life, except for a few birds.

confusion ... emptiness. The same Hb. words are rendered “without form and void” in Gen. 1:2. God has decreed the desolation of powers that oppose His order. He will bring disorder on those who have wreaked havoc with His order. The measuring line was often used in construction projects but could also be used for the demolition that preceded such new beginnings. BACK TO ISAIAH 34:11

STUDY NOTE FOR ISAIAH 34:13 Thorns ... nettles ... thistles. Aspects of the covenant curse (5:6 note). BACK TO ISAIAH 34:13

STUDY NOTE FOR ISAIAH 34:14 night bird. Possibly an owl. BACK TO ISAIAH 34:14

STUDY NOTE FOR ISAIAH 34:16 book of theLORD. Probably the prophecy of vv. 1–15. The Spirit will ensure the fulfillment of the prophetic announcement.

The mouth of the LORD has commanded. See 40:5. BACK TO ISAIAH 34:16

STUDY NOTE FOR ISAIAH 34:17 cast the lot. As God distributed the Promised Land by lot (Josh. 18:10), so He has divided Edom among the unclean animals (v. 11). Even seemingly random events in history are under the Lord’s control. BACK TO ISAIAH 34:17

STUDY NOTES FOR ISAIAH 35

STUDY NOTE FOR ISAIAH 35:1 wilderness. See note on 40:3. The presence of God’s Spirit of restoration transforms nature and people, renewing that which has been corrupted by sin (32:15 note). This sharply contrasts the previously cultivated land of Edom, which is now a wilderness (ch. 34). Trusting in the nations makes a fruitful land barren, but trusting in the Lord makes a barren land fruitful.

the crocus. A desert flower that blooms with the coming of rain every spring, possibly an asphodel. See Song 2:1. BACK TO ISAIAH 35:1

STUDY NOTE FOR ISAIAH 35:2 Lebanon ... Carmel ... Sharon. Areas known for their rich forests, which serve as symbols of abundance (see 33:9).

our God. For the revelation of God’s kingdom, see notes on 6:3; 33:17, 21. The real glory belongs to the Lord, not to the most fruitful places on earth. BACK TO ISAIAH 35:2

STUDY NOTE FOR ISAIAH 35:3 strengthen the weak hands ... knees. The issue is fear, not merely tiredness (cf. Ezek. 7:14–18). BACK TO ISAIAH 35:3

STUDY NOTE FOR ISAIAH 35:4 fear not. This admonition often occurs as an assurance of deliverance from oppressors (7:4; 8:12 note; 10:24; 37:6; 41:10, 13; 43:5; 51:7).

vengeance ... save. God will bring complete deliverance to the oppressed and establish justice on earth (34:8 note). In earlier chapters, the Lord’s coming with vengeance was not good news, since He came in judgment on His own people. In this announcement He comes to save. BACK TO ISAIAH 35:4

STUDY NOTE FOR ISAIAH 35:5, 6 blind ... mute. These transformations are evidences of a supernatural restoration and are associated with the ministry of Jesus (Matt. 11:2–6; 12:22; Mark 7:37; Luke 7:21, 22; Acts 3:8). They are a reversal of the curse of Is. 6 (cf. 29:18).

waters. See note on 1:30. Cf. John 7:37, 38. BACK TO ISAIAH 35:5, 6

STUDY NOTE FOR ISAIAH 35:7 haunt of jackals. See 34:13.

reeds and rushes. Cf. 19:5, 6. BACK TO ISAIAH 35:7

STUDY NOTE FOR ISAIAH 35:8 highway. See note on 11:16; 40:3; cf. 33:8.

Way of Holiness. Only those who have been cleansed and consecrated are privileged to walk on the road of salvation that leads to Zion (4:3 note). The image combines a safe return from exile with a safe pilgrimage journey to Zion.

even if they are fools. The Lord’s new highway will guard even those whose natural tendency is to go astray (see 53:6) through their own folly. BACK TO ISAIAH 35:8

STUDY NOTE FOR ISAIAH 35:9 lion ... ravenous beast. Cf. 13:21, 22; 34:11–15. Wild animals are part of the covenant curse (see Lev. 26:22).

35:9, 10 redeemed ... ransomed. These two Hb. words often appear as parallels (Jer. 31:11; Hos. 13:14), and are almost synonymous (for the difference, cf. Jer. 31:11 note). Both words are used to describe God’s deliverance of Israel from Egypt. (Cf. Ex. 6:6, where “redeemed” represents the same Hb. word translated as “redeemed” in Is. 35:9, and Ex. 13:15, where “redeem” represents the same Hb. word translated as “ransomed” in Is. 35:10.)These terms play an important role in Isaiah’s description of the future deliverance from the exile as a new exodus (51:10, 11). The Lord is the “Redeemer” (41:14 and note; 49:26) who will forgive Israel’s sins (44:22; Ps. 103:3, 4). BACK TO ISAIAH 35:9

35:10 sorrow and sighing. See note on 25:8. Cf. 51:11.

obtain ... flee away. Military verbs. Gladness and joy will overtake them like a pursuing army; sorrow and sighing will flee like a defeated foe. After the darkness of judgment comes, the glorious light of new hope will dawn (cf. 9:2). BACK TO ISAIAH 35:10

STUDY NOTES FOR ISAIAH 36

STUDY NOTE FOR ISAIAH 36:1–39:8 This historical bridge between chs. 1–35 and 40–66 directly parallels 2 Kin. 18:13–20:19. It records the fulfillment of Isaiah’s predictions that the Lord would judge Judah by bringing the Assyrian army to the gates of Jerusalem and would then judge that proud army by destroying it there, preserving a faithful remnant in the city. Hezekiah’s faith contrasts with the response of his father, Ahaz, to the prophetic word. Hezekiah by faith accepts a sign when confronted with illness (38:7, 8); Ahaz refused to ask for a sign (7:12). Yet even Hezekiah falls into the same temptation to trust in the nations as his forefathers did, seeking to impress the envoys from Babylon with his resources (ch. 39). The result is the inevitability of exile. Thus, the first two chapters of the bridge (36; 37) deal with the main subject of the first half of the book of Isaiah—Assyria—while chs. 38; 39 transition to the subject of the second half of the book—Babylon. Because of this concern, the events seem to be presented out of chronological order: before Sennacherib moved west to attack Judah, he had already defeated Merodach-baladan and the Babylonians, so Merodach-baladan would have had no reason to seek an alliance with Judah. Isaiah arranges his material thematically, placing the visit of Merodach-baladan after the defeat of Assyria even though the visit happened before Assyria’s defeat at the hands of the angel of the Lord (37:36–38).

36:1 fourteenth year. The precise chronology of the reigns of Hezekiah and his father, Ahaz, is difficult to determine, and scholars disagree on the dating (Introduction to 1 Kings: Chronology; 2 Kings 16:1 note). These notes assume that Hezekiah rules alongside Ahaz as co-regent from c. 727–c. 715 B.C. and is sole king from c. 715–c. 696 B.C. (2 Kin. 18:1, 2 and notes). While some explain the “fourteenth” year as a copyist’s error for “twenty-fourth,” it is more probable that Isaiah is referring to the beginning of Hezekiah’s independent rule in 715 B.C., which would make 701 B.C. the king’s fourteenth year as the sole ruler of Judah.

Sennacherib. King of Assyria from 705 to 681 B.C. The events recorded here are also recorded in his royal annals, and they make no claim that he destroyed Jerusalem, thereby providing external evidence for the biblical account.

fortified cities. Sennacherib states in his annals that forty-six such cities were conquered during this campaign (2 Kin. 18:13 note). BACK TO ISAIAH 36:1

STUDY NOTE FOR ISAIAH 36:2 the Rabshakeh. The royal counselor for military affairs. According to 2 Kin. 18:17, the king also sends his “Tartan” (“commander in chief”; cf. Is. 20:1) and his “Rab-saris” (“chief officer”).

Lachish. In Isaiah’s day, this fortress town in the western hill country of Judah guards an important road that led into the highlands south of Jerusalem (Jer. 34:7). The reliefs from the Assyrian royal palace at Nineveh depict the brutality of this siege.

great army. According to 37:36, 185,000 troops are killed in the siege of Jerusalem; the full army is much larger than that.

upper pool. Isaiah earlier met Ahaz there (7:3). BACK TO ISAIAH 36:2

STUDY NOTE FOR ISAIAH 36:3 Eliakim ... Shebna. See 22:19.

Joah ... recorder. An important office holder and the official spokesperson of the kings. BACK TO ISAIAH 36:3

STUDY NOTE FOR ISAIAH 36:4 great king. An official title of Assyrian kings that is equivalent to “emperor.” By contrast, Hezekiah is named without a title (vv. 13, 14). BACK TO ISAIAH 36:4

STUDY NOTE FOR ISAIAH 36:5 In whom do you now trust. The challenge to choose between loyalty to Assyria, other political powers, or to the Lord is the essential message of Isaiah (12:2 note). BACK TO ISAIAH 36:5

STUDY NOTE FOR ISAIAH 36:6 Egypt. Hezekiah has depended on Egypt for support until now (30:2, 6, 7, 13; 31:1, 3 and notes). But as Isaiah has said, Egypt can never deliver Judah because she, too, is under divine judgment (19:1–15; 20:3–6). Cf. Ezek. 29:6, 7. Trusting Egypt is like trusting one’s weight to a broken reed, which can provide no support even if it is whole. BACK TO ISAIAH 36:6

STUDY NOTE FOR ISAIAH 36:7 high places and altars. Hezekiah has removed many pagan and idolatrous sites in Judah (2 Kin. 18:4; 2 Chr. 31:1), no doubt to the dismay and anger of many Judeans, who would view them as authentic forms of worship. The Assyrian envoy is therefore understandably confused about the nature of Hezekiah’s reforms.

this altar. In line with the requirements of Deut. 12, this charge focuses on the requirement to worship exclusively at the temple of Solomon. BACK TO ISAIAH 36:7

STUDY NOTE FOR ISAIAH 36:8 horses ... riders. Judah does not have cavalry. Assyria, on the other hand, is known for its overabundance of cavalry. BACK TO ISAIAH 36:8

STUDY NOTE FOR ISAIAH 36:10 The LORD said to me. He is trying to appeal to the religious people of Judah. Ironically, the Lord is indeed sovereign over his coming (see 10:5, 6). BACK TO ISAIAH 36:10

STUDY NOTE FOR ISAIAH 36:11 Aramaic. For many centuries, Aramaic was the international language of diplomacy and commerce, while the ordinary people of Judah only spoke Hebrew (“the language of Judah”). BACK TO ISAIAH 36:11

STUDY NOTE FOR ISAIAH 36:12 eat their own dung. The unpleasant result of a long siege. BACK TO ISAIAH 36:12

STUDY NOTE FOR ISAIAH 36:14 Hezekiah. The Assyrian messenger gives the king of Assyria several exalted titles but doesn’t recognize Hezekiah’s position. BACK TO ISAIAH 36:14

STUDY NOTE FOR ISAIAH 36:15 trust ... deliver. These words testify to Hezekiah’s public expression of faith in God.

trust in theLORD. This theme has been at the heart of Isaiah’s preaching in chs. 7–35. BACK TO ISAIAH 36:15

STUDY NOTE FOR ISAIAH 36:16 Make your peace. Lit. “make a blessing” (text note). The Rabshakeh appeals for renewal of a political covenant with Assyria. Cf. 27:5.

eat ... drink. He tempts them with food and drink (37:30 note) in the midst of a harsh siege (v. 12). The Assyrians project a proverbially ideal and happy life (cf. 1 Kin. 4:25), but the Lord alone can fulfill what they promise. BACK TO ISAIAH 36:16

STUDY NOTE FOR ISAIAH 36:17 take you. The phrase reflects the Assyrian policy of exiling a rebellious population to a new location and replacing them with another population (cf. 2 Kin. 15:29). In this way, they hope to disrupt old alliances and disconnect peoples from their heritage, making them less able to mount effective resistance. BACK TO ISAIAH 36:17

STUDY NOTE FOR ISAIAH 36:19 the gods of Hamath and Arpad. To the Rabshakeh, one god is much like another. He is about to find out that Judah’s God is quite unlike the gods of the nations. BACK TO ISAIAH 36:19

STUDY NOTES FOR ISAIAH 37

STUDY NOTE FOR ISAIAH 37:1 tore his clothes ... sackcloth. These expressions of mourning or repentance over the Assyrian insults signify humility, dependence, and a need for God, contrasting dramatically with Ahaz’s response to Isaiah’s prophecy in ch. 7. BACK TO ISAIAH 37:1

STUDY NOTE FOR ISAIAH 37:2 Eliakim ... Shebna. See 22:15–25.

senior priests. Representatives of the leading priestly families (Jer. 19:1). BACK TO ISAIAH 37:2

STUDY NOTE FOR ISAIAH 37:3 distress ... disgrace. This is a time of adversity when the loyalty of people is tested (cf. 25:4; 26:16; 33:2).

birth ... no strength. Hezekiah admits the futility of human strategies in a time of acute crisis (26:17, 18). BACK TO ISAIAH 37:3

STUDY NOTE FOR ISAIAH 37:4 the LORD your God. Hezekiah humbly makes no personal claim on the Lord’s favor but relies on Isaiah’s role as prophetic intercessor.

the living God. These words express Hezekiah’s renewed faith and zeal for the Lord’s name.

remnant. The nation has been greatly reduced (1:9 note; 6:11). BACK TO ISAIAH 37:4

STUDY NOTE FOR ISAIAH 37:6 reviled me. The king of Assyria has not merely insulted Hezekiah but the Lord Himself. Hezekiah’s humble trust in the Lord’s deliverance will not be disappointed, for the Lord is sovereign even over what rumors the king of Assyria heard and how he responds to them. BACK TO ISAIAH 37:6

STUDY NOTE FOR ISAIAH 37:7 return ... fall. See vv. 37, 38. Isaiah encourages Hezekiah to continue to trust the Lord, as he had encouraged Ahaz years earlier (7:4). BACK TO ISAIAH 37:7

STUDY NOTE FOR ISAIAH 37:8–13 Sennacherib renews his attempt at persuading Hezekiah to submit to and depend on Assyria. By making folly of the gods of the nations, he challenges Hezekiah to stop trusting in the Lord. But as Sennacherib will discover, the Lord is not like the gods of the nations. This will also become an important lesson for the Jewish exiles in Babylon to remember as they are surrounded by seemingly powerful national gods.

37:8 Libnah. A city in the western hill country of Judah a few miles north of Lachish (36:2 note). BACK TO ISAIAH 37:8

STUDY NOTE FOR ISAIAH 37:9 king of Cush. Egypt is ruled by an Ethiopian dynasty at this time. Tirhakah commands the Egyptian troops in 701 B.C. He becomes sole king about 689 B.C. For “Cush,” see note on 18:1. BACK TO ISAIAH 37:9

STUDY NOTE FOR ISAIAH 37:10, 11 Sennacherib assails the Lord’s ability to deliver Judah (v. 4 note). BACK TO ISAIAH 37:10, 11

STUDY NOTE FOR ISAIAH 37:12 fathers. Sennacherib claims that his god is with him because the Assyrian success goes back several generations.

Gozan ... Eden. Cities in Mesopotamia. BACK TO ISAIAH 37:12

STUDY NOTE FOR ISAIAH 37:13 Hamath ... Ivvah. Cities in Aram (Syria). The extent of Sennacherib’s conquests is made plain. Yet the Lord is mightier still. BACK TO ISAIAH 37:13

STUDY NOTE FOR ISAIAH 37:14–20 Hezekiah doesn’t respond to Sennacherib’s boast; instead, he turns to the Lord in prayer (38:2). Unlike Ahaz, Hezekiah confesses his complete trust in the Lord as the king, the creator, and the redeemer. The theology of this prayer summarizes Isaiah’s vision of God. BACK TO ISAIAH 37:14

STUDY NOTE FOR ISAIAH 37:16 enthroned above the cherubim. God is with His people and rules over them (1 Sam. 4:4; 2 Sam. 6:2; Pss. 80:1; 99:1), truths represented by His presence in the Most Holy Place of the temple in Jerusalem, which contains the ark of the covenant with the wings of two cherubim above it. The Lord’s throne itself is invisible, but the ark is the footstool of that throne, while the cherubim form the heavenly bodyguard and pull the divine throne-chariot (see Ezek. 1).

you are the God, you alone. Hezekiah attributes deity exclusively to the Lord (44:8; 45:5, 6, 14, 22; 46:9).

kingdoms. See note on 13:4. The Lord reigns over all human kingdoms.

made heaven and earth. There is a distinct emphasis in Isaiah’s prophecies on the Lord as the sovereign and absolute creator of all (27:10, 11; 42:5; 45:12, 18). The Lord is the God who made heaven and earth and everything that they contain, including the Assyrians. BACK TO ISAIAH 37:16

STUDY NOTE FOR ISAIAH 37:17 Incline your ear ... hear. Unlike the gods of Assyria, the Lord sees, hears, and acts (see Is. 44:18). BACK TO ISAIAH 37:17

STUDY NOTE FOR ISAIAH 37:19 On Isaiah’s polemic against idolatry, cf. 2:8. BACK TO ISAIAH 37:19

STUDY NOTE FOR ISAIAH 37:20 O LORD our God. In prayer, Hezekiah appeals to the unbreakable relationship between God and His people. He asks God to act not simply for the sake of His people but for the honor of His own name among the nations. BACK TO ISAIAH 37:20

STUDY NOTE FOR ISAIAH 37:21 theLORD, the God of Israel. A formal title for the one whose covenant is with the twelve tribes of Israel. The title indicates that the Lord has accepted the identification as “the Lord our God” (see v. 20). BACK TO ISAIAH 37:21

STUDY NOTE FOR ISAIAH 37:22 the virgin daughter. Hebrew literary convention speaks of cities and people as young women (47:1; Lam. 2:10; Amos 5:2). Declaring that the mighty Assyrian army will be overthrown by a mere slip of a girl adds a note of scorn.

Zion. See note on 1:8.

despises ... wags her head. She expresses rejection and derision in this manner (Ps. 22:7; Jer. 18:16). This taunt song in vv. 22–29 is similar to the one in 14:4–21. BACK TO ISAIAH 37:22

STUDY NOTE FOR ISAIAH 37:23 mocked ... to the heights. Assyria has exalted itself against the Lord. Jerusalem may be a mere girl but she has a powerful friend. BACK TO ISAIAH 37:23

STUDY NOTE FOR ISAIAH 37:24 gone up the heights. This poetic expression, emphasizing superiority and pride (14:13, 14), is usually reserved for deity.

to cut down its tallest cedars. The proud were compared to mighty cedars in Lebanon in 2:13. Assyria’s pride is likewise preparing it for a fall (see Ezek. 31:3). BACK TO ISAIAH 37:24

STUDY NOTE FOR ISAIAH 37:25 I dug ... dry up. Absolute claims of authority over creation are an insult to God’s prerogatives. In this case, Assyria is boasting of achievements that it has not yet accomplished, always a dangerous strategy. BACK TO ISAIAH 37:25

STUDY NOTE FOR ISAIAH 37:26 I bring to pass. Assyria is nothing but a tool to advance God’s plans. Therefore, the empire has no cause for boasting over its achievements.

heaps of ruins. Assyria has accomplished God’s will among the kingdoms of this world (10:5–19; cf. Ps. 37:1, 2; Mic. 4:11–13). See note on 27:10. BACK TO ISAIAH 37:26

STUDY NOTE FOR ISAIAH 37:27 like grass on the housetops. Grass seeds might sprout even on a rooftop, but grass can never prosper there without a proper depth of soil. BACK TO ISAIAH 37:27

STUDY NOTE FOR ISAIAH 37:28 I know your sitting down. God is sovereign over Assyria. The empire can never escape His scrutiny (cf. Ps. 139). What is comforting for God’s people should be frightening for their enemies. BACK TO ISAIAH 37:28

STUDY NOTE FOR ISAIAH 37:29 raged ... complacency. God has seen what Assyria has done, holds her responsible, and decides her punishment.

hook. Assyrian monuments show their captives pierced with hooks or rings. BACK TO ISAIAH 37:29

STUDY NOTE FOR ISAIAH 37:30 sign. The overthrow of Assyria and the restoration of a remnant will be a witness to God’s faithfulness in working out His plans (7:11 note).

eat their fruit. What Assyria promised (36:16), the Lord alone can fulfill. Even though there will be two years of difficult struggle, the Lord will sustain them through it. BACK TO ISAIAH 37:30

STUDY NOTE FOR ISAIAH 37:31 surviving remnant. See note on 1:9. The Lord’s response picks up the language of Hezekiah’s request to Isaiah in v. 4.

root ... fruit. These events will fulfill God’s promise to restore His vineyard (27:6 note). This restoration began in 701 B.C. and still continues, as all who are in Jesus Christ are grafted into the vine and become part of God’s vineyard (John 15:1–8). BACK TO ISAIAH 37:31

STUDY NOTE FOR ISAIAH 37:32 The zeal of the Lord of hosts. See 9:7. BACK TO ISAIAH 37:32

STUDY NOTE FOR ISAIAH 37:35 defend ... save. See note on 31:5. Sennacherib does not succeed in his siege of Jerusalem. God is faithful to the promise made to David (8:8, 10; cf. 2 Sam. 7:16), and His pledge to defend His own glory (v. 20).

servant. See note on 20:3. BACK TO ISAIAH 37:35

STUDY NOTE FOR ISAIAH 37:36 angel of theLORD. Jerusalem’s deliverance comes by supernatural means, as did the death of the firstborn in Egypt (Ex. 12:12; cf. 2 Sam. 24:16).

behold. This Hb. word often introduces surprising or noteworthy events, including miracles and dreams. BACK TO ISAIAH 37:36

STUDY NOTE FOR ISAIAH 37:38 the house of Nisroch. Sennacherib’s death in the temple of Nisroch contrasts with the life Hezekiah finds in the temple of the Lord (vv. 1, 14). Even in their own house, the gods in whom Sennacherib has placed his trust are unable to protect him.

struck him down. Twenty years later, his own sons murder him (681 B.C.).

Ararat. A mountainous region in the extreme eastern part of modern-day Turkey.

Esarhaddon. King over Assyria from 681 to 669 B.C. BACK TO ISAIAH 37:38

STUDY NOTES FOR ISAIAH 38

STUDY NOTE FOR ISAIAH 38:1 In those days. Refers to the general time of the Assyrian siege of Jerusalem, though v. 6 shows that these events actually occur before the siege, which takes place c. 701 B.C. (cf. 36:1–39:8 and 36:1 notes).

you shall not recover. If God actually means to kill Hezekiah immediately, there is no need for this warning. The prophetic word gives Hezekiah opportunity to ask for healing and receive it. BACK TO ISAIAH 38:1

STUDY NOTE FOR ISAIAH 38:2 prayed. The king places his confidence in God’s righteousness. BACK TO ISAIAH 38:2

STUDY NOTE FOR ISAIAH 38:3 remember ... good. This petition is a moving expression of loyalty to the Lord (33:14–16). Hezekiah has instituted significant reforms among the people.

in faithfulness ... a whole heart. See 10:20 and note.

wept bitterly. Hezekiah is apparently without a male heir. He lives an additional fifteen years (v. 5). Manasseh, his successor to the throne, is twelve when Hezekiah dies (2 Kin. 20:21–21:1). BACK TO ISAIAH 38:3

STUDY NOTE FOR ISAIAH 38:5 fifteen years. Assuming that Hezekiah dies in 696 B.C., Hezekiah’s illness and recovery occurred c. 711 B.C. If, as some scholars suggest, Hezekiah’s reign extends to 686 B.C., that would put the king’s illness before c. 701 B.C. The difficulty of dating Hezekiah’s reign makes certainty on this point impossible until further extrabiblical evidence is discovered. See note on 2 Kin. 20:1. BACK TO ISAIAH 38:5

STUDY NOTE FOR ISAIAH 38:6 deliver ... defend. See 37:33–35. The Lord is not simply healing Hezekiah for the king’s own sake but to enable him to be part of the deliverance from Sennacherib through his prayers. BACK TO ISAIAH 38:6

STUDY NOTE FOR ISAIAH 38:7 sign. See 7:11–14; 37:30. BACK TO ISAIAH 38:7

STUDY NOTE FOR ISAIAH 38:8 the dial of Ahaz. Given Ahaz’s earlier refusal to seek a sign, it is ironic that the Lord chooses an instrument named after him to reveal this sign to Hezekiah. The “dial” appears to be a stairway with steps calibrated with the movement of the sun to give a rudimentary means of telling time via the casting of shadows. BACK TO ISAIAH 38:8

STUDY NOTE FOR ISAIAH 38:9 A writing of Hezekiah. Verses 10–20 form a hymn combining elements of lament (vv. 10–15) and thanksgiving (vv. 16–20; 2 Chr. 29:30; Prov. 25:1). In this hymn, Hezekiah acknowledges the Lord’s deliverance. BACK TO ISAIAH 38:9

STUDY NOTE FOR ISAIAH 38:10 my days ... my years. Hezekiah expresses his anguish over the reality and sting of death (Ps. 55:4). He is perhaps in his late thirties at this point. See notes on “Sheol” at 5:14; 14:9–11. BACK TO ISAIAH 38:10

STUDY NOTE FOR ISAIAH 38:11 I shall not see theLORD. Hezekiah is fearful over the possibility of being left in Sheol (5:14 and 14:9–11 notes). At this difficult point in his life, he does not seem to share the confidence that the psalmist expresses in Ps. 139:8. BACK TO ISAIAH 38:11

STUDY NOTE FOR ISAIAH 38:12 removed ... bring me to an end. Hezekiah offers many metaphors for vexation with the brevity of life, as if God were his enemy (cf. Pss. 22; 32:3, 4). BACK TO ISAIAH 38:12

STUDY NOTE FOR ISAIAH 38:14, 15 looking upward ... bitterness of my soul. In the face of the mystery of providence, Hezekiah is at least looking in the right direction. His sickness is oppressing him like a harsh taskmaster. He knows that the Lord has the power to deliver him from such oppression, yet so far he has not seen the Lord’s deliverance. BACK TO ISAIAH 38:14, 15

STUDY NOTE FOR ISAIAH 38:17 it was for my welfare. Hezekiah acknowledges that ultimately even his bitter suffering has been for his good (Rom. 8:28). God graciously delivers him from his sickness at exactly the right time, even though Hezekiah had wished for an earlier deliverance.

pit of destruction. Hb. sheol; see notes on 5:14; 14:9–11.

cast all my sins. Sometimes in the Bible, personal sin is the immediate reason for sickness, but not all sickness is directly caused by one’s own sin. Often, sickness simply provides the opportunity for God’s mighty works to be displayed (John 9:2, 3). BACK TO ISAIAH 38:17

STUDY NOTE FOR ISAIAH 38:18 thank ... praise. Hezekiah emphasizes communal and personal praise in response to God’s acts of salvation in this life. How can anyone praise God in the shadowy existence of Sheol? Praise is offered only in the land of the living. BACK TO ISAIAH 38:18

STUDY NOTE FOR ISAIAH 38:19 father ... to the children. The story of God’s acts of redemption are to be told from generation to generation (cf. Ex. 12:25–27). BACK TO ISAIAH 38:19

STUDY NOTE FOR ISAIAH 38:20 save me ... all the days of our lives. Hope is alive (cf. Pss. 6:9; 22:22–24), as Hezekiah expects to join in the communal praise (vv. 18, 19).

stringed instruments. Musical accompaniment assists the singing of psalms (cf. Pss. 33:1–3; 150). For Hezekiah’s Passover celebration, see 2 Chr. 29.

house of theLORD. The temple on Mount Zion was the place God specially designed for worship from the time of Solomon until the time of the new covenant church. BACK TO ISAIAH 38:20

STUDY NOTE FOR ISAIAH 38:21 apply it. All healing is of God. He may mediate it through medicine. BACK TO ISAIAH 38:21

STUDY NOTES FOR ISAIAH 39

STUDY NOTE FOR ISAIAH 39:1 At that time. Sometime after Hezekiah’s illness but before the events recounted in chs. 36; 37 (38:1 note). BACK TO ISAIAH 39:1

STUDY NOTE FOR ISAIAH 39:2 silver ... all that was found. These arms and wealth evidence Hezekiah’s ability to support Babylon in its rebellion against Assyria. The envoys have not merely been sent to inquire after Hezekiah’s health. Hezekiah’s sin in seeking to court an alliance with the Babylonians is all the more striking given that it occurs in the context of his trusting in the Lord and receiving great deliverance from sickness. BACK TO ISAIAH 39:2

STUDY NOTE FOR ISAIAH 39:3 Isaiah ... Hezekiah. Isaiah comes to speak for God and questions Hezekiah. Hezekiah’s answers are evasive. He avoids the question about what the envoys said and instead focuses on the fact that they came from a far country, a phrase that elsewhere describes people coming from a distance to see the Lord’s works of judgment or deliverance (1 Kin. 8:41, 42). BACK TO ISAIAH 39:3

STUDY NOTE FOR ISAIAH 39:4 all that is in my house. His action suggests he is trusting in his might and political alliance with Babylon, not trusting in the Lord. BACK TO ISAIAH 39:4

STUDY NOTE FOR ISAIAH 39:5 Hear the word. This phrase introduces the prophetic charge and judgment.

LORD of hosts. See note on 1:9. BACK TO ISAIAH 39:5

STUDY NOTE FOR ISAIAH 39:6 carried to Babylon. Isaiah predicts the Babylonian exile. Fittingly, all of the things that Hezekiah showed the Babylonians will be carried away by the Babylonians. The Assyrians whom Hezekiah fears are not the real enemy. The Lord is the one whom Hezekiah should be fearing. BACK TO ISAIAH 39:6

STUDY NOTE FOR ISAIAH 39:7 your own sons See 2 Kin. 24:15.

eunuchs. See Dan. 1:3–6. BACK TO ISAIAH 39:7

STUDY NOTE FOR ISAIAH 39:8 word. See note on v. 5.

good ... in my days. This response has a negative note, as the king shows little concern for his own descendants or for his people, or for the messianic promise of the coming Son of David. Though the Babylonian exile does finally end, the prophetic word is clear that there “is no peace ... for the wicked” (48:22; 57:21). God’s peace will extend to the children of Zion (66:12, 13). Indeed, given the chronology of these chapters, Hezekiah is not even right about his own times, since the Assyrians arrive on his doorstep shortly after he says this. BACK TO ISAIAH 39:8

STUDY NOTES FOR ISAIAH 40

STUDY NOTE FOR ISAIAH 40:1–55:13 Isaiah originally addressed these words to the future exiles in Babylon to encourage them to flee from there and return by faith to the Promised Land (e.g., 48:20, 21). The encouragement partially arises from the supernatural character of his words (e.g., 41:21–27). These prophecies, originally delivered more than a century and a half before the end of the exile (see Introduction: History of Interpretation), astonish their audience by predicting Israel’s (i.e., Judah’s) immediate deliverance from Babylon by Cyrus (e.g., 44:24–45:13), the coming of the suffering Christ to save them from their sins after they return to the land (42:1–7; 49:1–13; 50:4–11; 52:13–53:12), and Israel’s final salvation in the last days (51:6). The near, more remote, and most remote prophecies merge together on the canvas. From Isaiah’s perspective, the restoration after the exile inaugurates the new age, and this first taste of salvation through God’s servant, Cyrus, coalesces with the greater salvation that the Christ, God’s Servant, will bring His people. Today, the elect have even more confidence in these words of prophecy because they have been fulfilled in Christ and are being fulfilled in His church (2 Pet. 1:19). These chapters lay the foundation for Isaiah’s theme of a new exodus. Numerous passages in this section of Isaiah (40:3–11; 41:17–20; 42:14–17; 43:16–21; 44:1–5, 27; 48:20, 21; 49:8–12; 50:2; 51:9, 10; 52:11, 12; 55:12, 13) develop a paradigm to demonstrate that the exodus theme has become “eschatologized.” That is, the exodus imagery has developed now into the expectation of a promised future event, which is developed on the basis of God’s past action in delivering His people. Isaiah is teaching that the foundational salvific event in Israel’s history now becomes a paradigm for a new salvation event that will be far more significant than even the epochal deliverance of the Israelites from Egypt.

40:1 Comfort, comfort. The verbs are plural in form. God is addressing His heavenly court and the prophetic messengers who participate in it (v. 6; 44:26). Other heralds will be encouraged to spread the good news (vv. 9–11; 52:7), which is the reverse of Isaiah’s earlier commission in 6:9–13. The repetition is for emphasis and occurs in 51:9, 17; 52:1, 11; 57:14; 62:10. This good news of the Lord’s care and concern for His people contrasts starkly with Hezekiah’s lack of concern for anyone but himself in 39:8.

my people ... your God. Though they have rebelled, they are still treated as the people of God. The phrase occurs frequently in Isaiah (1:3; 3:12, 15; 43:20; 51:4, 16; 53:8; 58:1; 65:10, 22). See notes on 43:1. BACK TO ISAIAH 40:1

STUDY NOTE FOR ISAIAH 40:2 warfare ... iniquity. Isaiah refers to the exile of Israel and Judah of which he has spoken repeatedly. The suffering of the exile is the a result of sin. See note on 27:9.

double for all her sins. God has judged the punishment to be sufficient (“double” in the sense of exactly matching, like an actor’s “double”), and is ready to forgive (43:25; 44:22; 48:9). BACK TO ISAIAH 40:2

STUDY NOTE FOR ISAIAH 40:3 voice. Though the voice may include earlier prophets, such as Isaiah, it finds consummate fulfillment in the ministry of John the Baptist (Matt. 3:3; Mark 1:2–4; Luke 1:76; 3:4, 5; John 1:23). Since the word of the Lord is effective in bringing to pass what it declares (see v. 8), the role of the messenger is crucial. The gospel of Mark opens with these words of Isaiah.

wilderness ... desert. Metaphors for alienation and anguish (14:17; 27:10; 64:10). God alone can transform the desert into a blooming and fruitful oasis, a metaphor for the fullness and joy of His salvation (32:15, 16; 35:1, 6; 41:18, 19; 43:19, 20; 48:21; 51:3). They also remind Israel of God’s faithfulness to them in the first exodus.

prepare ... make straight. “Prepare” means to “remove every obstruction” (57:14). God will remove all obstacles at His coming, but He expects His people to prepare for the kingdom (62:10) and requires the nations to assist the progress of His salvation.

way ... a highway. See note on 11:16. Here these are metaphors for human hearts that must be prepared through repentance (35:8–10; Luke 3:3–9). When that happens, God’s glory appears on earth to accomplish a second exodus of His people from bondage. BACK TO ISAIAH 40:3

STUDY NOTE FOR ISAIAH 40:4 valley ... rough places. At the Lord’s appearance, nature submits to His will. He removes all obstacles and prepares a road by which the royal procession advances in the establishment of the kingdom. BACK TO ISAIAH 40:4

STUDY NOTE FOR ISAIAH 40:5 revealed. God’s kingdom is “revealed” in acts of salvation and judgment. The restoration from exile manifests God’s glory, but it is most clearly revealed in Jesus Christ (Ezek. 44:1–3; Luke 2:30, 31; John 1:14).

all flesh ... together. The revelation of His kingdom is public and visible in creation, in Christ, in the church, and in the new earth (Gen. 9:17; Matt. 2:1–11; 16:27; 24:30; Acts 28:28; 2 Cor. 3:18).

mouth. See note on 1:20. This affirmation is expanded in vv. 6–8. BACK TO ISAIAH 40:5

STUDY NOTE FOR ISAIAH 40:6 voice. An angelic voice addresses Isaiah (6:6–9).

All flesh is grass. Human existence is temporary, its glory fleeting. God’s judgment (“when the breath of the Lord blows upon it”) terminates it (cf. Ps. 90:5, 6). BACK TO ISAIAH 40:6

STUDY NOTE FOR ISAIAH 40:7 breath. His wrath is likened to the destructive east wind (Ps. 103:16; Jer. 4:11; Ezek. 17:10). BACK TO ISAIAH 40:7

STUDY NOTE FOR ISAIAH 40:8 the word of our God will stand forever. Not just the Scriptures in general (though they will likewise endure); rather, the Lord’s word of judgment and blessing that is declared before the time of its realization and certainly comes to fulfillment. Just as the scheming plans of the Judeans could not stave off the judgment of the exile, the power of the Babylonians cannot prevent their deliverance. BACK TO ISAIAH 40:8

STUDY NOTE FOR ISAIAH 40:9 a high mountain. The typical place of encounter with God (cf. Ezek. 40:2).

Zion. See note on 1:8.

good news. The gospel. God has come to rescue His enslaved people. As in ch. 2, God’s word streams forth from Zion. The good news is that the Lord is coming in power to reign, bringing rewards to those who have faithfully endured the period of hard service (v. 10; see vv. 12–26), and that the Lord is coming in gentleness as a good shepherd, bringing protection and care to His sheep (v. 11; see vv. 27–31). BACK TO ISAIAH 40:9

STUDY NOTE FOR ISAIAH 40:10 comes. He arrives to inaugurate His kingdom on earth (35:4 note; 43:15; 44:6; 52:7–10).

arm. This metaphor describes the power of God as manifested in acts of deliverance and vengeance (v. 11; 48:14; 51:5, 9; 53:1; 59:16; 63:5, 12; Ex. 15:16; Pss. 44:3; 89:13; 98:1; 136:12).

reward. The spoils of victory here are the delivered people themselves. The rescued exiles both foreshadow and merge into the messianic community. BACK TO ISAIAH 40:10

STUDY NOTE FOR ISAIAH 40:11 flock ... lead. These are the expressions of the tender, shepherding care of the divine King (Pss. 23:1–4; 78:52; 80:1; Jer. 31:10; Ezek. 34:11–16; Mic. 2:12; John 10:11). BACK TO ISAIAH 40:11

STUDY NOTE FOR ISAIAH 40:12 Who has measured the waters. The Lord is the sole creator of the universe. What part of that creation can therefore withstand His will?

a span. A hand’s breadth used as a measure. BACK TO ISAIAH 40:12

STUDY NOTE FOR ISAIAH 40:15 nations ... coastlands. The Creator is sovereign over all human powers—which are as nothing before Him (2:22). BACK TO ISAIAH 40:15

STUDY NOTE FOR ISAIAH 40:16 Lebanon. Famous for its dense cedar forests (2:13 note). BACK TO ISAIAH 40:16

STUDY NOTE FOR ISAIAH 40:18 compare. The Lord is incomparable to the gods of the nations, which are only idols and have no real existence or power (v. 25; 46:5). BACK TO ISAIAH 40:18

STUDY NOTE FOR ISAIAH 40:19 silver chains. Possibly chains that keep the idol from toppling over. On Isaiah’s polemic against idolatry, see 2:8. BACK TO ISAIAH 40:19

STUDY NOTE FOR ISAIAH 40:21 not know ... not understood. This charge is directed at rejection of God’s revelation (52:6 note). These rhetorical questions parallel those in vv. 12–14.

beginning ... foundations. God’s glory and power are revealed in nature, which is His creation (Rom. 1:20). BACK TO ISAIAH 40:21

STUDY NOTE FOR ISAIAH 40:22 circle. This is either the horizon or the hemisphere of the sky over the earth. From the Lord’s perspective, the rulers of the nations are as nothing (cf. vv. 15–17).

tent. God’s creation is compared to a tent He has pitched (42:5; 44:24; 51:13; Pss. 18:11; 19:4). BACK TO ISAIAH 40:22

STUDY NOTE FOR ISAIAH 40:24 planted ... tempest. This verse develops the imagery introduced in vv. 6, 7.

carries them off like stubble. Stubble and chaff are the unwanted byproducts of harvesting and are blown away in the breeze. See notes 17:13; 29:5. BACK TO ISAIAH 40:24

STUDY NOTE FOR ISAIAH 40:26 Lift ... see. God encourages His people to look above the apparently overwhelming nature of their present problems to see the greater nature of His sovereign power. If He is able to shepherd the stars in the night sky, is He not able to shepherd His own people? This parallels the call in v. 10: “Behold the Lord God.”

calling ... might. The Lord knows and upholds His creation. BACK TO ISAIAH 40:26

STUDY NOTE FOR ISAIAH 40:27 Jacob ... Israel. Isaiah has in mind the remnant in exile. The regular and distinctive paralleling of the names Jacob/Israel in Isaiah 40–66 is not coincidental but connects back to the patriarchal narratives. Jacob himself received the new name “Israel” after his life-changing encounter with God at Peniel, representing the transformation that God had accomplished in his heart. Yet he continued to also bear his old name, Jacob (“deceiver”), which aptly described his old nature. Jacob/Israel was simul justus et peccator: “at the same time justified and a sinner.” So too the postexilic Israel that Isaiah addresses will be at the same time renewed by God and restored to a new relationship with Him, but also a struggling and weak people who need continual exhortation to pursue obedience as well as constant encouragement to trust in God’s faithful love for them.

hidden ... disregarded. In His anger, God hid His face from them (49:14; 54:8), but in His grace He is powerful to deliver (8:17 note). This verse poses the question on the lips of the discouraged people in exile to which the entire chapter is the answer. The exiles feel that they are out of the Lord’s sight and that He has given up on them. BACK TO ISAIAH 40:27

STUDY NOTE FOR ISAIAH 40:28 known ... heard. See note on v. 21.

everlasting God. The Creator is sovereign over time and space (9:6; 40:22).

He does not ... grow weary. He has not given up on His people as the exiles feared. BACK TO ISAIAH 40:28

STUDY NOTE FOR ISAIAH 40:30 Even youths shall faint. All human strength has limits, but the Lord’s power is unlimited. BACK TO ISAIAH 40:30

STUDY NOTE FOR ISAIAH 40:31 wait. Like Isaiah himself. See notes on 8:17; 26:8, 9.

mount up ... run ... walk. These verbs give a vivid picture of the spiritual transformation that comes through faith, supernaturally infusing people with the Lord’s strength so that like Him they do not faint or grow weary. This good news can give the Lord’s people the courage to wait patiently for the Lord’s salvation. BACK TO ISAIAH 40:31

STUDY NOTES FOR ISAIAH 41

STUDY NOTE FOR ISAIAH 41:1 silence ... together draw near. All nations are called upon to acknowledge the Lord’s sovereignty and discern His hand in history.

coastlands ... peoples. See notes on 24:16; 40:15. The coastlands represent the most distant nations, who are invited to observe the Lord acting to deliver His people.

their strength. The nations may try to match the strength that has been given to God’s people, but it will not be enough to prevail against them (40:31). BACK TO ISAIAH 41:1

STUDY NOTE FOR ISAIAH 41:2 one from the east. Namely, Cyrus the Great of Persia (reigned 559–530 B.C.; v. 25; 44:28; 45:1 and notes). Cyrus conquered Babylon and issued the decree permitting the Jews to return to their homeland (Ezra 1:1–4).

victory. Cyrus is victorious in establishing a new order (1:21 note; 44:24–45:5, 13; 46:11).

gives ... makes. Cyrus’s victories are the Lord’s doing on behalf of Israel (43:3).

nations ... kings. The nations are under the Lord’s authority, and they must acknowledge His name to participate in His plan of redemption (45:1; 49:22, 23; 60:3, 16). The Lord raises up kingdoms and sets them down in turn. BACK TO ISAIAH 41:2

STUDY NOTE FOR ISAIAH 41:3 pursues ... passes. Cyrus’s conquests are rapid (cf. 46:11). BACK TO ISAIAH 41:3

STUDY NOTE FOR ISAIAH 41:4 beginning. God has ordered human history from the beginning of time, even the sinful actions of powerful pagan rulers. What the Lord is doing now is nothing less than a new creation (cf. 41:20).

I, the LORD ... I am he. A most significant formula of divine self-identification (41:13; 42:8; 43:3, 10, 13, 15; 44:24; 45:3, 5, 6; 46:4; 48:17; 49:23; 51:15; 60:22; note the use of “I am” in John 6:35; 8:12, 58; 9:5; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

first ... last. These words give assurance that everything is always under the Lord’s control (44:6; 48:12; cf. Heb. 13:8; Rev. 1:8, 17; 2:8; 21:6; 22:13). BACK TO ISAIAH 41:4

STUDY NOTE FOR ISAIAH 41:5, 6 afraid. Fear leads to rebellion in response to the Lord’s challenge of v. 1. The natural response for pagans to external threats is to construct more and better idols, yet even the most glorious idols have no real power. BACK TO ISAIAH 41:5, 6

STUDY NOTE FOR ISAIAH 41:7 On Isaiah’s polemic against idolatry, see 2:8. BACK TO ISAIAH 41:7

STUDY NOTE FOR ISAIAH 41:8 Israel ... Jacob. These names describe the dual nature of God’s people. See note on 40:27 (v. 14; 40:27; 42:24; 43:1, 22, 28; 44:1, 5, 21, 23; 45:4; 46:3; 48:1, 12; cf. Luke 1:54).

my servant. See note on 42:1–9.

chosen. See note on 14:1. God’s election of His people is irrevocable and gives them hope in spite of finding themselves in exile.

Abraham, my friend. Abraham is the only OT character to receive this title (cf. 2 Chr. 20:7). BACK TO ISAIAH 41:8

STUDY NOTE FOR ISAIAH 41:10 fear not. An assurance of the Lord’s deliverance. See notes on 35:4; 10:24.

I am with you. This is the reality summed up in the name “Immanuel” (8:8, 10; 43:2, 5; cf. Acts 18:9, 10).

I am your God. The basic promise of the covenant (vv. 13, 14; 43:1, 5; 44:2, 8; 51:12; Gen. 17:7; 21:17; 26:24; Deut. 20:1; 31:6, 8; Lev. 26:12; Jer. 32:38; Ezek. 37:27; 2 Cor. 6:16).

strengthen ... uphold. The Lord is present in graciously delivering, exalting, and vindicating His children (v. 13; 42:1; 44:2; 49:8; 50:7). See note on 40:31.

righteous right hand. He establishes order on earth by His power, as He did at the exodus (63:12; Ex. 15:6). The result will be the vindication of His people. BACK TO ISAIAH 41:10

STUDY NOTE FOR ISAIAH 41:11 put to shame. See note on 1:29. BACK TO ISAIAH 41:11

STUDY NOTE FOR ISAIAH 41:14 worm. The same word occurs at Job 25:6 and Ps. 22:6. It typically refers to an insect grub and is a symbol of something with no power to defend itself and no attractiveness to draw others to protect it.

Redeemer. The Hb. term designates the family protector. For a distressed family member, among other things, the redeemer avenges a murder (Num. 35:19) and redeems family property and those who have become slaves (Lev. 25:23–49; Ruth 2:20 note). See also 35:9, 10 and note.

the Holy One of Israel. See note on 1:4. The Lord, the Holy God, stoops to deliver His own people even though they have no holiness of their own (43:14, 15; 45:11; 47:4; 48:17; 49:7; 54:5; 57:15). BACK TO ISAIAH 41:14

STUDY NOTE FOR ISAIAH 41:15 threshing sledge. A board studded with iron or stone teeth that is driven over the wheat to separate the grain from the chaff so that it can be winnowed.

mountains ... hills. Represent the many enemies of Israel (vv. 11, 12; cf. 42:15). The image of a threshing sledge grinding the mountains and hills into small pieces shows the scale of God’s judgment. BACK TO ISAIAH 41:15

STUDY NOTE FOR ISAIAH 41:17 poor and needy. The returning exiles and all who seek God’s favor (11:4 note; Ps. 9:18 note). Their lack of resources causes them to throw themselves wholly on the Lord. BACK TO ISAIAH 41:17

STUDY NOTE FOR ISAIAH 41:18, 19 An abundance of water (“rivers ... springs”) and vegetation (“cedar ... cypress”) pictures a transformation of creation (12:3; 35:1 and note; 43:18–20; 49:9–11; 55:13). BACK TO ISAIAH 41:18, 19

STUDY NOTE FOR ISAIAH 41:20 created. See note on 4:5. BACK TO ISAIAH 41:20

STUDY NOTE FOR ISAIAH 41:21 case ... proofs. God renews the challenge issued in v. 1. The idols are being brought before the heavenly court and asked to prove their power, if they can. BACK TO ISAIAH 41:21

STUDY NOTE FOR ISAIAH 41:22 let them bring them. The idols cannot even appear in court without the help of the nations who have to carry them in.

what is to happen ... outcome. The Lord alone plans, declares, and executes. See note on 11:2.

former things. See 42:9; 43:9; 46:9; 48:3. These include past prophecies of events, especially God’s abandonment of Israel and Judah as recorded in chs. 1–35. They might also include the Lord’s earlier acts of salvation. Fulfilled prophecy is a key evidence of the Lord’s existence and power.

things to come. See 42:23; 44:7; 45:11; 46:10. These are prophecies of the Lord’s favor and the full establishment of His kingdom, as in chs. 40–66. BACK TO ISAIAH 41:22

STUDY NOTE FOR ISAIAH 41:23 do good, or do harm. God taunts the pagan gods for their complete inability to act in any direction. They have no power to terrify anyone, unlike the Lord. BACK TO ISAIAH 41:23

STUDY NOTE FOR ISAIAH 41:24 nothing ... abomination. God condemns those who turn away from Him. BACK TO ISAIAH 41:24

STUDY NOTE FOR ISAIAH 41:25 stirred up ... he has come. The Lord shows His sovereignty over the nations.

north ... rising of the sun. Cyrus came from Persia in the east and conquered Media in 550 B.C., becoming master of territories north of Babylon. He executed the Lord’s will (45:4, 5; 2 Chr. 36:23; Ezra 1:1–4). From an Israelite and Judean perspective, he also came from the north, as nations outside of that region came into the fertile crescent from the north when they were executing campaigns in the area.

he shall call on my name. Although Cyrus was not a believer, he acknowledged the existence of the gods of subject nations in his decree. In this case, his words were truer than he knew.

potter. See note on 27:11. BACK TO ISAIAH 41:25

STUDY NOTE FOR ISAIAH 41:27 a herald. Probably refers to Isaiah (40:1 note).

good news. The gospel of God’s grace (40:9 note). In this case, the specific news of their deliverance from exile in Babylon under Cyrus, which Isaiah had declared long ago. BACK TO ISAIAH 41:27

STUDY NOTE FOR ISAIAH 41:28 no one ... no counselor. The nations and their idols are impotent. The Lord needs no one to advise Him for He has all wisdom in Himself. BACK TO ISAIAH 41:28

STUDY NOTE FOR ISAIAH 41:29 delusion ... empty wind. The Lord’s assessment of idols is that they are empty, worthless (40:18–20; 41:7, 21–24; 44:9). BACK TO ISAIAH 41:29

STUDY NOTES FOR ISAIAH 42

STUDY NOTE FOR ISAIAH 42:1–9 This is the first of four “Servant Songs” in chs. 40–55 celebrating the Servant of the Lord (49:1–7; 50:4–11; 52:13–53:12; cf. ch. 61).

42:1 Behold. The third in a sequence. See 41:24, 29. The idols and the nations are nothing: the alternative is found in “my Servant.”

my servant. See note on 20:3. Isaiah has already identified the covenant people Israel as the Servant of the Lord (41:9; cf. 42:19; 43:10; 44:2; 45:4; 48:20). Now he introduces another application of the expression to describe an individual who, by divine empowerment, stands in contrast to the ineffective nullities of idolatry (41:24, 29). This individual will succeed where Israel has failed in her divinely allotted mission. Furthermore, as the supreme embodiment of Israel, he is able to provide the salvation that the nation needs. Isaiah’s focus on this individual becomes clearer throughout the following chapters, culminating in the prophecy of 52:13–53:12.

The impact of the Servant’s ministry is not confined to Israel, but also embraces the nations. He brings justice and light to the nations, and so accomplishes what Isaiah earlier attributed to the Messiah (42:1, cf. 11:2–4; 49:6, cf. 9:2–6), with whom he is to be identified. Unlike Israel, which has been disobedient and has suffered for her own sins while nonetheless complaining of being abandoned by the Lord (40:27; 49:14), this prophetic figure is obedient, suffering in silence for Israel’s sins and looking forward in hope to final vindication. Ultimately, the servant imagery is fulfilled in Jesus (Matt. 12:15–21). But just as Isaiah envisaged a servant role for the people after the Servant completes his task (54:17; 56:6; 65:8, 9; 66:14), those who acknowledge Christ as their Savior are called on to emulate his example of servanthood (1 Pet. 2:21–25).

uphold. See note on 41:10. The Servant’s strength does not come from Himself but from God (cf. 40:30, 31).

chosen. See note on 14:1.

delights. The Servant pleases God and is an object of His love and favor (60:10; 62:4; Matt. 3:17; Mark 1:11; Luke 9:35). The Lord is able to use other servants, such as Cyrus (45:1), in whom He takes no such pleasure.

justice to the nations. God institutes His universal kingdom of justice and righteousness. “Justice” is emphatically repeated three times in vv. 1–4. BACK TO ISAIAH 42:1

STUDY NOTE FOR ISAIAH 42:2 not cry aloud ... lift up. The Servant does not clamor for attention but speaks in a spirit of gentleness and patience. BACK TO ISAIAH 42:2

STUDY NOTE FOR ISAIAH 42:3 bruised reed. This metaphor is appropriate for the poor and needy (Ps. 9:18 note). Ancient kings boasted about their ferocity and the way in which they brought subject nations to their knees. Rather than break the weak, however, the Servant will heal them.

burning wick. Represents people who are close to losing faith and hope. BACK TO ISAIAH 42:3

STUDY NOTE FOR ISAIAH 42:4 justice ... law. The Servant will practice godliness on earth (cf. 2:2–4). He will be greater than Moses (Deut. 18:15–18; Acts 3:22–26), mediating a new covenant that enables people to keep His law (v. 6; 2 Cor. 3:3; Heb. 8:7–13). For the coastlands, see note on 41:1.

wait. See note on 8:17. BACK TO ISAIAH 42:4

STUDY NOTE FOR ISAIAH 42:5 created the heavens ... earth. God the creator is above all creation because He made everything (4:5 note). The God who created everything has the power to fulfill His promises.

breath ... spirit. The Creator and Sustainer of life (Ps. 104:30; Acts 17:24, 25) will enable the Servant to transform the earth with new, spiritual life. BACK TO ISAIAH 42:5

STUDY NOTE FOR ISAIAH 42:6 called ... keep. These expressions parallel “chosen” and “uphold,” respectively, in v. 1.

covenant for the people. Jesus Christ, as God’s Servant, brings the new covenant to His people (see 53:4–6; Jer. 31:31–34; Heb. 8:6–13; 9:15). This new covenant (Jer. 31:31) is also called the “covenant of peace” (54:10) and the “everlasting covenant” (55:3; 61:8).

light for the nations. The recipients of God’s light are a new community of light-bearers in a dark world (9:2; 49:6; 51:4; 60:1–3; Luke 2:30–32; Acts 26:17, 18, 23). BACK TO ISAIAH 42:6

STUDY NOTE FOR ISAIAH 42:7 to open ... darkness. The Babylonian exile is described as a kind of dark prison. Israel’s salvation from exile prefigures a spiritual deliverance through Christ from the blindness, bondage, and darkness of sin (5:30; 29:18; 51:14 and notes). Blindness is a theme in this chapter (see v. 16, 18, 19) BACK TO ISAIAH 42:7

STUDY NOTE FOR ISAIAH 42:9 former things. Include the judgments prophesied against Damascus, Samaria, Nineveh, and Judah, as well as the Lord’s deliverance of His people from Egypt (41:22 note).

new things. Include renewal of the covenant, restoration to the land, the messianic kingdom, inclusion of the Gentiles, and the new heaven and earth (41:22 note).

declare ... tell. God plans, proclaims, and executes. His word will come to pass (11:2 note; 40:8). Unlike the idols of the nations, the Lord both speaks and does. BACK TO ISAIAH 42:9

STUDY NOTE FOR ISAIAH 42:10 new song. Represents the specific praise that the redeemed sing in response to a specific new act of deliverance, just as Moses and Miriam sang a new song after they witnessed God’s acts of salvation (Ex. 15:1, 21; cf. Is. 12:1–6 and notes; Ps. 149:1; Rev. 5:9; 14:3).

end of the earth. Wherever God’s children may be found (11:12), including the former Gentiles. BACK TO ISAIAH 42:10

STUDY NOTE FOR ISAIAH 42:11 Kedar. See note on 21:16 (60:7; Ps. 120:5; Jer. 2:10; 49:28, 29).

Sela. See note on 16:1. These, too, are Gentile areas that will join in singing the Lord’s praises. BACK TO ISAIAH 42:11

STUDY NOTE FOR ISAIAH 42:12 glory. The Lord receives acclamation from His subjects (v. 8; 24:14–16 note; 1 Pet. 2:9). BACK TO ISAIAH 42:12

STUDY NOTE FOR ISAIAH 42:13 zeal. Assurance comes from knowing that when the Lord’s zeal is stirred, He will accomplish His plan (9:7 note).

mighty man ... man of war. Isaiah describes the Lord as the Divine Warrior in whom hope lies (1:9; 5:26 and notes). See note on Dan. 9:27.

cries out. The Hb. word here is different from the one in v. 2. This is a battle cry or call to arms, not a cry of distress. BACK TO ISAIAH 42:13

STUDY NOTE FOR ISAIAH 42:16 lead ... not forsake. God promises to be with His people and lead them, as He did Israel in the wilderness (Ex. 13:21, 22).

darkness ... into light. See 9:2.

rough places into level ground. See 40:4. No obstacles, whether within His people (their blindness) or external challenges, can prevent the Lord’s plan from being put into effect. BACK TO ISAIAH 42:16

STUDY NOTE FOR ISAIAH 42:18 deaf ... blind. They are “deaf” because they have not listened (v. 23), and “blind” because they have refused to see the hand of God in their history (v. 20; 48:3–6). BACK TO ISAIAH 42:18

STUDY NOTE FOR ISAIAH 42:19 my servant. See note on 42:1. The Lord exclaims at the blindness and deafness of Israel, who has been as weak spiritually as her neighbors. Those who are supposed to be the light to the nations are unfit for the task. In order to redeem His people, the Lord Himself will have to take the form of a servant and embrace His people’s weakness (see Phil. 2:8–11). BACK TO ISAIAH 42:19

STUDY NOTE FOR ISAIAH 42:21 magnify his law. There is nothing wrong with God’s law: it is holy, righteous, and glorious. Yet given Israel’s failure to keep it, it became a curse rather than a blessing to His people (see Rom. 7:12, 13). BACK TO ISAIAH 42:21

STUDY NOTE FOR ISAIAH 42:22 plundered and looted ... in prisons. These conditions have come about because they have rebelled against the law of the Lord (v. 24). BACK TO ISAIAH 42:22

STUDY NOTE FOR ISAIAH 42:24 Jacob ... Israel. See note on 41:8. BACK TO ISAIAH 42:24

STUDY NOTE FOR ISAIAH 42:25 battle. God in effect fought against His own people through the Assyrian and Babylonian devastation of Samaria and Judah. Yet even this act of judgment has not changed them; the law and its curse are ultimately powerless to change hard hearts. BACK TO ISAIAH 42:25

STUDY NOTES FOR ISAIAH 43

STUDY NOTE FOR ISAIAH 43:1–7 God will establish a new and transformed community.

43:1 created. See note on 4:5.

formed. God is Israel’s creator as well as her redeemer. See note on 27:10, 11.

Fear not. The Lord will deliver His people. See note on 10:24; 35:4.

redeemed. See note on 35:8, 9.

called ... name. The Lord has called them to be His people and He knows them by name—an expression of His personal care for them (cf. 45:3; 49:1; 62:2; John 10:3; Rev. 2:17). The basic blessing of God’s covenant is expressed in Jer. 30:22: “You shall be my people, and I will be your God.” See also Ex. 6:7; Lev. 11:45; Jer. 11:4. BACK TO ISAIAH 43:1

STUDY NOTE FOR ISAIAH 43:2 waters ... flame. These words describe the affliction through which God will bring His people to safety (Ps. 66:6, 12). Water and fire are opposite dangers, and so they encompass every danger in between. Passing through the waters recalls the exodus from Egypt (Ex. 14), while fire often represents the Babylonian exile (29:6). Shadrach, Meshach, and Abednego were literally protected from the fire (see Dan. 3, esp. v. 27). BACK TO ISAIAH 43:2

STUDY NOTE FOR ISAIAH 43:3 Egypt ... Cush ... Seba. Seba is probably South Arabia, or Eritrea. For Cush, see note on Ps. 68:31. The Lord connects the idea of redeeming His people with a concrete ransom, in this case the wealth of several nations combined. BACK TO ISAIAH 43:3

STUDY NOTE FOR ISAIAH 43:4 precious ... honored. God’s people are exalted by election (49:5; Ex. 19:5; Deut. 7:6–8). In spite of their repeated sin and rebellion against Him, for which they have been judged, the nation still belongs to the Lord, and He will not let them go. BACK TO ISAIAH 43:4

STUDY NOTE FOR ISAIAH 43:5–7 east ... west ... north ... south ... everyone. The Lord will bring His people back from the four points of the compass to which they have been scattered. In spite of their sin, they are still His beloved children. BACK TO ISAIAH 43:5

STUDY NOTE FOR ISAIAH 43:8 blind ... deaf. Here again is the community of rebels. See notes on 29:18; 42:18, 19. Spiritually “blind” and “deaf” Israel fulfills the Lord’s prophecies in spite of her sin. BACK TO ISAIAH 43:8

STUDY NOTE FOR ISAIAH 43:9 nations ... peoples. The whole world is called to the Lord’s courtroom to hear His vindication of Himself as He demonstrates that He alone is able to predict the future before it happens. In this case, He demonstrates His power through the redemption and return of His own people.

former things. God’s earlier prophecies. See note on 41:22. BACK TO ISAIAH 43:9

STUDY NOTE FOR ISAIAH 43:10 You are my witnesses. OT Israel partially fulfilled this mandate as they returned from exile. Yet it is more completely fulfilled under the new covenant as the church, the new Israel, is commissioned to be witnesses, bringing the good news to all nations (Acts 1:8).

servant. See notes on 20:3; 41:8; 42:1. BACK TO ISAIAH 43:10

STUDY NOTE FOR ISAIAH 43:11 besides me there is no savior. Is. 40–48stresses the powerlessness of the idols that have surround the Jews in exile in Babylon. Here, the Lord goes further to declare their nonexistence. The idols of the nations don’t merely do nothing; they are nothing. BACK TO ISAIAH 43:11

STUDY NOTE FOR ISAIAH 43:13 henceforth. The Lord alone from old willed the redemption of His people (40:21; 41:4).

deliver from my hand. See Deut. 32:39. The Lord’s power to judge is what proves His power to deliver His own people. BACK TO ISAIAH 43:13

STUDY NOTE FOR ISAIAH 43:14 Redeemer. See 35:9; 41:14 and notes.

Babylon. The Lord’s deliverance specifically includes Babylon as the place from which His people will be delivered long before they are exiled there. The oracles in Is. 40–66, though originally addressed to the postexilic community, were revealed before the exile (cf. 40:1–55:13; 56:1–66:24 notes).

Chaldeans. The Babylonians. See note on 13:19. BACK TO ISAIAH 43:14

STUDY NOTE FOR ISAIAH 43:16 sea ... mighty waters. Isaiah refers to the crossing of the Red Sea (Ex. 14; 15). BACK TO ISAIAH 43:16

STUDY NOTE FOR ISAIAH 43:17 chariot and horse, army and warrior. The prophet recalls the chariots of Egypt that were destroyed before the face of the Lord, proving the assertion made in v. 13 (cf. 31:1). BACK TO ISAIAH 43:17

STUDY NOTE FOR ISAIAH 43:19 new thing. In comparison to the return from Babylon, even the exodus from Egypt will seem relatively unimportant (42:9 note). God’s action in the past has become the basis for understanding a future event. See note on 40:1–55:13.

wilderness ... desert. See note on 40:3.

rivers. See note on 41:18. BACK TO ISAIAH 43:19

STUDY NOTE FOR ISAIAH 43:20 beasts ... ostriches. Creatures associated with desolate areas (34:11–15). See note on 13:20–22.

water. Recalls God’s provision in the wilderness during the first exodus (Ex. 15:22–26; 17:5, 6). See note on 1:30.

my chosen people. See notes on vv. 1, 3. BACK TO ISAIAH 43:20

STUDY NOTE FOR ISAIAH 43:22 not call ... been weary. Instead of presenting offerings and sacrifices in response to the Lord’s great grace to them, the people were hardened in their sins and finally went into exile. BACK TO ISAIAH 43:22

STUDY NOTE FOR ISAIAH 43:23 have not brought me your sheep. The people followed more than one religious practice, but these were not necessarily offered to God. They were weary of serving Him, even though His demands on them were not burdensome. However, they had both burdened and wearied the Lord with their many sins (v. 24), and were finally exiled from the Promised Land. On the emptiness of sacrifices which are mere external rituals, see note on Jer. 7:21–23. BACK TO ISAIAH 43:23

STUDY NOTE FOR ISAIAH 43:24 sweet cane. An aromatic plant, possibly sugarcane. BACK TO ISAIAH 43:24

STUDY NOTE FOR ISAIAH 43:25 I, I am he. A repetition for emphasis.

blots ... remember. God forgives sin, as Israel experienced after the incident of the golden calf (Ex. 34:6, 7; cf. Luke 5:21). The Lord graciously promises to forgive and to establish His word (37:35; 42:21; 48:9, 11). BACK TO ISAIAH 43:25

STUDY NOTE FOR ISAIAH 43:26 set forth your case. They stand condemned, unable to refute God’s charge. Cf. 1:18. BACK TO ISAIAH 43:26

STUDY NOTE FOR ISAIAH 43:27 first father. Jacob was the father of the twelve tribes (Hos. 12:2, 3).

mediators. The religious leaders, including prophets and priests. BACK TO ISAIAH 43:27

STUDY NOTE FOR ISAIAH 43:28 princes ... reviling. Judah has been disgraced by the destruction of the temple and the exile of her people, because it was a divine judgment upon their many sins (63:18; cf. 2 Kin. 25:18–21). BACK TO ISAIAH 43:28

STUDY NOTES FOR ISAIAH 44

STUDY NOTE FOR ISAIAH 44:1 servant. See notes on 20:3; 41:8; 42:1.

chosen. See notes on 14:1; 43:3. BACK TO ISAIAH 44:1

STUDY NOTE FOR ISAIAH 44:2 formed. See note on 27:11.

from the womb. God likens Himself to a mother who has conceived and will give birth (v. 24; 42:14; 66:9).

Fear not. See notes on 10:24; 35:4.

Jeshurun. A poetic name for Israel meaning “upright one” (cf. Deut. 32:15). BACK TO ISAIAH 44:2

STUDY NOTE FOR ISAIAH 44:3 pour my Spirit ... offspring. This passage develops the promises in 28:6; 32:15. The Spirit lives in the children of the covenant today (Ezek. 36:26, 27; Joel 2:28, 29; Acts 2:38, 39).

blessing on your descendants. The Spirit will also confirm God’s promises. For the connection between water and the Spirit, see Mark 1:8–10. The blessings of forgiveness and the Holy Spirit are for believers and their children, and those who by faith receive these blessings at the first Pentecost of the new covenant church are also baptized (Acts 2:1–41). BACK TO ISAIAH 44:3

STUDY NOTE FOR ISAIAH 44:5 This one ... another. Many will participate in the new age of restoration as Gentiles and Jews together confess the name of the Lord and are joined together as the true Israel of God (cf. Ps. 87:4–6). BACK TO ISAIAH 44:5

STUDY NOTE FOR ISAIAH 44:6–20 The Lord confronts the idols. On Isaiah’s polemic against idolatry (vv. 9–20), see note on 2:8.

44:6 Redeemer. See note on 35:9, 10.

first ... last. See note on 41:4. BACK TO ISAIAH 44:6

STUDY NOTE FOR ISAIAH 44:7 declare what is to come. God demonstrates His sovereignty over history through predictive prophecy. See 41:22, 26. BACK TO ISAIAH 44:7

STUDY NOTE FOR ISAIAH 44:8 you are my witnesses. See note on 43:10.

Rock. See note on 8:14, 15; Deut. 32:4, 15, 31. BACK TO ISAIAH 44:8

STUDY NOTE FOR ISAIAH 44:9 nothing ... not profit. See note on 41:29.

Their witnesses. The “witnesses” could be the idols or their makers. Neither has any power of sight or understanding (Ps. 115:8). BACK TO ISAIAH 44:9

STUDY NOTE FOR ISAIAH 44:11 assemble ... stand. The setting is a court of law (41:21). BACK TO ISAIAH 44:11

STUDY NOTE FOR ISAIAH 44:12 An idol may be a work of art. But even the finest craftsman’s mortality is revealed in his hunger and thirst. How can a human make anything that is greater than himself (cf. 40:28)? BACK TO ISAIAH 44:12

STUDY NOTE FOR ISAIAH 44:13 figure of a man. The carpenter makes his god in his own image (Deut. 4:16; Rom. 1:22, 23). Yet the true God has made us in His image (Gen. 1:27). BACK TO ISAIAH 44:13

STUDY NOTE FOR ISAIAH 44:16, 17 half of it he burns ... the rest he makes into a god. The same substance is burned and venerated. How can the same thing be both firewood and a deity? BACK TO ISAIAH 44:16, 17

STUDY NOTE FOR ISAIAH 44:18 know ... discern. They are utterly foolish (v. 9; 6:9, 10). The idol-worshiper becomes as blind and helpless as the idol that he worships. BACK TO ISAIAH 44:18

STUDY NOTE FOR ISAIAH 44:19 an abomination ... block of wood. The prophet employs ridicule to expose the foolishness of idolatry. BACK TO ISAIAH 44:19

STUDY NOTE FOR ISAIAH 44:20 lie. The conclusion: idolatry is a deception, a hoax. “A lie” is a common term in the prophets for an idol. BACK TO ISAIAH 44:20

STUDY NOTE FOR ISAIAH 44:22 redeemed. The Lord alone is redeemer (35:9, 10; 41:14 and notes). BACK TO ISAIAH 44:22

STUDY NOTE FOR ISAIAH 44:23 heavens ... every tree. All creation will praise God for His salvation of Israel. The natural order that furnishes materials such as wood and metal from which humans make idols is not as dumb and blind as human idol-worshipers are. Instead, it glorifies its creator.

glorified. God will glorify the redeemed, who in turn will lead many to praise the Lord for His mighty acts (4:2 note; 49:3; 55:5; 60:21; 61:3). Creation may rightly praise God, but the greatest praise that God receives is from those who have experienced His redemption. BACK TO ISAIAH 44:23

STUDY NOTE FOR ISAIAH 44:24 formed you from the womb. The Lord’s care for His people started before they were born (Ps. 139:13). His redemption is therefore not based on our works, but solely on His electing grace (see Rom. 9:11). This is why He blots out our many transgressions and redeems us (v. 22). BACK TO ISAIAH 44:24

STUDY NOTE FOR ISAIAH 44:25 liars. False prophets.

diviners. Divination was strictly forbidden in Israel (2:6; 8:19 and notes). BACK TO ISAIAH 44:25

STUDY NOTE FOR ISAIAH 44:26 word ... counsel. These refer to the Lord’s revelations of His plan (11:2 note). He declares ahead of time His purposes through His servants, the prophets (Amos 3:7).

servant. See notes on 20:3; 41:8; 42:1.

ruins. The regions devastated by Babylon. The restoration of Judah is the beginning of a new stage in the history of redemption. BACK TO ISAIAH 44:26

STUDY NOTE FOR ISAIAH 44:27 deep ... rivers. Possibly a reference to the crossing of the Red Sea (43:16, 19 and notes). The prophecy may have found a literal fulfillment when Cyrus diverted the water of the Euphrates River and marched his army through the water gates that allowed it to flow through the city of Babylon (45:2 note). BACK TO ISAIAH 44:27

STUDY NOTE FOR ISAIAH 44:28 my shepherd. Kings were often called shepherds in the ancient Near East (2 Sam. 5:2; Jer. 3:15; cf. Mic. 5:4). The postexilic community is to know that Cyrus rules by God’s decree. Raising up a pagan ruler to fulfill the Lord’s purpose of bringing His people back to their homeland is as astonishing and miraculous an event as drying up rivers or providing water in the wilderness.

Jerusalem ... temple. These are rebuilt by Cyrus’s royal decree (Ezra 1:2–4; 6:3–5). BACK TO ISAIAH 44:28

STUDY NOTES FOR ISAIAH 45

STUDY NOTE FOR ISAIAH 45:1 his anointed. This title is not used elsewhere of anyone outside Israel, and its application to Cyrus would have shocked Isaiah’s original audience. It stresses the fact that the Lord can use anyone to accomplish His purposes, even pagan emperors. Identifying Judah’s deliverer by name many years ahead of time is a clear mark of the Lord’s sovereign power to predict and control the future.

right hand I have grasped. He rules by the Lord’s authority and has been commissioned by Him for a particular task (41:2; 48:14; cf. Pss. 2:8, 9; 110:1).

nations ... kings. See note on 41:2. BACK TO ISAIAH 45:1

STUDY NOTE FOR ISAIAH 45:2 break ... cut. Bronze and iron are the hardest known materials at the time the prophecy is given; nothing can withstand the Lord’s Servant (cf. Ps. 107:16).

doors. The prophecy may have had a literal fulfillment when Cyrus used the gates that allowed the Euphrates to flow through Babylon (44:27 note). BACK TO ISAIAH 45:2

STUDY NOTE FOR ISAIAH 45:3 darkness ... secret places. Precious metals come from deep mines (Job 28:1–6). Cyrus plundered the fabulous wealth of Lydia in 546 B.C.

call you by your name. The Lord has raised up Cyrus and knows him (cf. 43:1 note). BACK TO ISAIAH 45:3

STUDY NOTE FOR ISAIAH 45:4 servant. See notes on 20:3; 41:8; 42:1. Cyrus’s success is not for his own sake but a means to God’s greater end, which is the deliverance of His people from exile.

chosen. See note on 14:1.

name you. As God’s “shepherd” (44:28) and “anointed” (v. 1), Cyrus has a title of honor.

you do not know me. Cyrus is an unbeliever. BACK TO ISAIAH 45:4

STUDY NOTE FOR ISAIAH 45:6 from the rising of the sun and from the west. The two opposites, the eastern and western horizon, encompass everyone in between. BACK TO ISAIAH 45:6

STUDY NOTE FOR ISAIAH 45:7 form. See note on 27:11.

light ... darkness. The Lord asserts His power over two fundamental poles of reality, whose separation was the first step in the process of creating the world (Gen. 1:3, 4). The opposing terms “well-being” and “calamity” include the political realities that Cyrus will disturb in fulfilling the counsel of God. BACK TO ISAIAH 45:7

STUDY NOTE FOR ISAIAH 45:8 heavens ... earth. Creation must prepare itself for the Lord’s act of redemption, described by two synonyms: “righteousness” and “salvation” (12:2; 26:17, 18 and notes). In Prov. 3:20, showers of rain are associated with creation, but whereas the earth sprouted green plants in the beginning, now it will sprout with salvation and righteousness. BACK TO ISAIAH 45:8

STUDY NOTE FOR ISAIAH 45:9 Does the clay say to him who formed it. The image of potter and clay is a common one for the Lord’s sovereignty over His people. He is their creator and, as such, He has the right to assign them their purpose and determine whether they are fulfilling it. Indeed, like a potter, the Lord literally formed the first man, Adam, from the dust of the ground (Gen. 2:7; cf. v. 12). Human beings have no rights independent of those assigned to them by the One who created them, and to seek such autonomy is to place oneself under a judgment curse (“woe”). Cf. Jer. 18:6; Rom. 9:20, 21. BACK TO ISAIAH 45:9

STUDY NOTE FOR ISAIAH 45:13 I have stirred him up. Isaiah moves seamlessly from describing creation to describing history, for the same God is sovereign over both (cf. Is. 40). The same power that made the universe out of nothing is now exercised in redeeming His people from their bondage.

not for price. Although the Lord gives Cyrus a handsome reward (v. 3) for ransoming His people (43:3), this is not the reason Cyrus has liberated them. BACK TO ISAIAH 45:13

STUDY NOTE FOR ISAIAH 45:14 Egypt ... Cush ... Sabeans. See notes on 43:3; Ps. 68:31. Distant nations will come to worship the one God (Zech. 8:23; Eph. 3:6). BACK TO ISAIAH 45:14

STUDY NOTE FOR ISAIAH 45:15 a God who hides himself. God is said to hide Himself when He seems not to be present to help His people (8:17; 54:8). He is also “hidden” in the sense that He is unaccountable to anyone, and His ways are often mysterious (55:8, 9; Ps. 77:19 note; Rom. 9:20; 11:33, 34). BACK TO ISAIAH 45:15

STUDY NOTE FOR ISAIAH 45:17 everlasting salvation ... to all eternity. God is unlike people and idols, who can never secure the future for themselves or for others (cf. Heb. 5:9). BACK TO ISAIAH 45:17

STUDY NOTE FOR ISAIAH 45:18 empty. This word is translated “without form” in Gen. 1:2. This was the beginning, not the end of creation. In the same way God does not invite people to seek Him to no purpose. He will carry through with what He has begun (55:11; 66:9) and answer those who seek Him (55:3; Matt. 11:28; Heb. 11:6). Just as He created the world to be peopled, so will His new heavens and new earth must be peopled with a redeemed humanity. BACK TO ISAIAH 45:18

STUDY NOTE FOR ISAIAH 45:19 in secret, in a land of darkness. The Lord’s revelation is unlike pagan oracles, which are obscure and ambiguous. The Lord’s revelation is clear and public, through the words of His prophets, though the outworking of His promises might not conform to human expectations (48:16). Nonetheless, it will be effective in bringing His chosen people into a true relationship with Him. BACK TO ISAIAH 45:19

STUDY NOTE FOR ISAIAH 45:21 present your case. See 41:21–26. BACK TO ISAIAH 45:21

STUDY NOTE FOR ISAIAH 45:22 ends of the earth. See v. 14 and note. BACK TO ISAIAH 45:22

STUDY NOTE FOR ISAIAH 45:23 By myself I have sworn. God’s promises are guaranteed by His own name, for there is no one greater by whom to swear (14:24; 62:8; cf. Gen. 22:16; Ex. 32:13; Heb. 6:13–18).

a word that shall not return. None of the Lord’s words shall be ineffective. See 55:11.

every knee ... every tongue. The goal of redemptive history is to bring Israel’s offspring to repentant submission before the Lord’s majesty (v. 14 and note; Rom. 14:11; 1 Cor. 15:25; Phil. 2:10, 11). Yet Israel’s offspring will include the ends of the earth as well, for God includes the Gentiles in His salvation (see v. 22). BACK TO ISAIAH 45:23

STUDY NOTES FOR ISAIAH 46

STUDY NOTE FOR ISAIAH 46:1 Bel ... Nebo. Babylonian gods. Bel means “lord” and probably refers to Marduk, the most powerful god in the Babylonian pantheon, while Nebo (or Nabu) is the god of wisdom. In reality, neither has any true power or wisdom to offer. BACK TO ISAIAH 46:1

STUDY NOTE FOR ISAIAH 46:2 stoop ... bow. The idols are dead weight, lifeless burdens on the animals that have to carry them, unlike the Lord who lifts His people up on eagle’s wings (see 40:31). The idols cannot even save themselves from going into captivity, let alone those who worship them. On Isaiah’s polemic against idolatry, see 2:8. BACK TO ISAIAH 46:2

STUDY NOTE FOR ISAIAH 46:3 remnant. The small group that is saved out of the judgment. See note on 1:9.

birth ... womb. The Lord’s care is like that of a mother for her children—tender, attentive, and with the best interests of His people in mind (44:2 note; 49:5; cf. Deut. 1:31; Hos. 11:3, 4). BACK TO ISAIAH 46:3

STUDY NOTE FOR ISAIAH 46:4 old age ... gray hairs. Unlike the powerless idols, the Lord is constant in His care for His people, from before their birth to their old age (Ps. 71:9, 18).

I am he. See note on 41:4. BACK TO ISAIAH 46:4

STUDY NOTE FOR ISAIAH 46:5 To whom will you liken me. See 40:18. BACK TO ISAIAH 46:5

STUDY NOTE FOR ISAIAH 46:7 it cannot move. A god that cannot move can do nothing to save or to judge. BACK TO ISAIAH 46:7

STUDY NOTE FOR ISAIAH 46:9 former ... of old. See notes on 41:22; 42:9. This includes the Lord’s past acts of deliverance of His people and judgment on His enemies in which He demonstrated real power to direct the course of events. BACK TO ISAIAH 46:9

STUDY NOTE FOR ISAIAH 46:10 My counsel shall stand. Unlike Bel and Nebo (see v. 1), who have neither power nor wisdom, the Lord’s power establishes what His wisdom decrees. No power in earth or heaven can stand against His sovereign will. BACK TO ISAIAH 46:10

STUDY NOTE FOR ISAIAH 46:11 east ... man. Cyrus; see 41:2. BACK TO ISAIAH 46:11

STUDY NOTE FOR ISAIAH 46:12 stubborn of heart. These are the transgressors of v. 8. As some in the first exodus looked back to Egypt (Num. 14:3), some in the second exodus remain in Babylon, doubting that the Lord could really bring about His promised salvation and restore the glory of His people—at least at any time in the near future (cf. Hag. 1:2). BACK TO ISAIAH 46:12

STUDY NOTE FOR ISAIAH 46:13 Zion. See note on 1:8. BACK TO ISAIAH 46:13

STUDY NOTES FOR ISAIAH 47

STUDY NOTE FOR ISAIAH 47:1–15 An oracle regarding the fall of Babylon, never to rise again. Her fall is the mirror image of Zion’s restoration, and it matches Jerusalem’s original fall (see 3:16–26).

47:1–3 Babylon, the queen of nations, is commanded to descend from her throne and become a menial slave girl. In contrast, Zion, a captive slave girl, will be commanded to ascend her throne (52:1, 2). God has used the Babylonians to bring judgment on His own people, but they are proud and assume that their gods have given them victory.

47:1 virgin daughter of Babylon. The city of Babylon and its inhabitants. On the idiom, see note on 1:8.

Chaldeans. Babylonians. See note on 13:19. BACK TO ISAIAH 47:1

STUDY NOTE FOR ISAIAH 47:2 put off ... pass through. All Babylon’s privileges and status will be removed. She will be humiliated. BACK TO ISAIAH 47:2

STUDY NOTE FOR ISAIAH 47:4 Redeemer. See notes on 35:9; 41:14, as well as the promise in 43:14 to judge Babylon. BACK TO ISAIAH 47:4

STUDY NOTE FOR ISAIAH 47:7 mistress forever. Her boast is based on her contempt for the truths that God rules history and that He will judge her for her cruelties (v. 6; Rev. 18:7). Her society and politics have no regard for the true God. BACK TO ISAIAH 47:7

STUDY NOTE FOR ISAIAH 47:8 I am. The Babylonians claim godlike power and self-existence for themselves, a glory that the Lord will not share with anyone (see 45:5, 6, 18, 21, 22; 46:9). BACK TO ISAIAH 47:8

STUDY NOTE FOR ISAIAH 47:9 moment, in one day. Babylon’s losses will occur suddenly.

loss of children and widowhood. Bereft of her husband and children, Babylon has no hope for the future and is consigned to slavery and extinction (cf. 49:21–23; 54:1–6).

your many sorceries ... your enchantments. The Babylonians are famous in Isaiah’s day for the study of magic, so much so that “Chaldean” comes to be a term for those who practice divination. Yet they place their trust in these things in vain. BACK TO ISAIAH 47:9

STUDY NOTE FOR ISAIAH 47:10 wisdom ... knowledge. Babylon’s traditions of religion, magic, and divination. See note on 44:25. BACK TO ISAIAH 47:10

STUDY NOTE FOR ISAIAH 47:11 you will not know. Their vaunted wisdom (see v. 10) will be of no value to them. BACK TO ISAIAH 47:11

STUDY NOTE FOR ISAIAH 47:12 Stand fast in your enchantments. Isaiah mocks their confidence in divination. BACK TO ISAIAH 47:12

STUDY NOTE FOR ISAIAH 47:13 counsels ... stars. Babylon depends on omens from the heavenly bodies for her decisions (Dan. 2:2). BACK TO ISAIAH 47:13

STUDY NOTE FOR ISAIAH 47:14 stubble ... flame. See Rev. 18:17–19. Babylon’s astrologers practice their craft to save Babylon from these prophecies (v. 13), but they cannot even save themselves (Dan. 2:10–13). BACK TO ISAIAH 47:14

STUDY NOTE FOR ISAIAH 47:15 those ... who have done business with you. Babylon’s trading partners, who will be unable to assist her when the day of judgment comes. BACK TO ISAIAH 47:15

STUDY NOTES FOR ISAIAH 48

STUDY NOTE FOR ISAIAH 48:1 Hear. This final and urgent appeal is designed to lead deaf and blind Israel (vv. 6, 8; cf. 42:18–20; 46:3–12; 51:1) to recognize God’s ways in creation and in history (vv. 12, 16).

but not in truth or right. It is possible to be descended from Israel but not be part of the true Israel; the true Israel is known by sincere faith in the Lord (Rom. 2:28, 29; 9:6–8). BACK TO ISAIAH 48:1

STUDY NOTE FOR ISAIAH 48:2 The LORD of hosts. The Lord’s military title stresses His power to act, so His name is not merely a label but an expression of His character and power. BACK TO ISAIAH 48:2

STUDY NOTE FOR ISAIAH 48:3 former things. See notes on 41:22; 42:9. BACK TO ISAIAH 48:3

STUDY NOTE FOR ISAIAH 48:4 neck ... forehead. Parts of the body associated with stubbornness (see Deut. 31:27; Ezek. 3:7). BACK TO ISAIAH 48:4

STUDY NOTE FOR ISAIAH 48:5 from of old, before they came to pass. The Lord alone decrees and executes His will according to His word. Yet His people are stubbornly attached to their idols, even after years of exile. BACK TO ISAIAH 48:5

STUDY NOTE FOR ISAIAH 48:6 heard; now see. The evidence speaks for itself, if only they will believe God’s word. In the past the problem was that they were blind and deaf to the Lord’s message (see 6:10).

new things, hidden things. An era of salvation and kingdom righteousness begins with the restoration from exile, including God’s raising up Cyrus to set the Jews free (45:1), but these prophecies look forward ultimately to Christ’s coming and the growth of His kingdom in its fullness (45:15; Rev. 1:19). BACK TO ISAIAH 48:6

STUDY NOTE FOR ISAIAH 48:8 a rebel. See 1:2. BACK TO ISAIAH 48:8

STUDY NOTE FOR ISAIAH 48:10 refined ... tried. The exile has been a period of refining (1:22, 25; cf. Ezek. 22:18–22; 1 Pet. 1:7). Difficult though it was, their trial was not as severe as the refining of silver, which involves extremely high temperatures. BACK TO ISAIAH 48:10

STUDY NOTE FOR ISAIAH 48:11 For my own sake. The Lord does everything for His own glory, which is good news for undeserving rebels. He will fulfill His original purpose for Abraham and his offspring in spite of their continual rebellion against Him. BACK TO ISAIAH 48:11

STUDY NOTE FOR ISAIAH 48:12 I am he. Cf. Babylon’s boast in 47:8, 10. The Lord is truly the One who was there in the beginning and whose kingdom will never come to an end. The Creator of all things will accomplish His purpose for the universe, which is to have a sanctified, holy people that belong to Him and serve Him. BACK TO ISAIAH 48:12

STUDY NOTE FOR ISAIAH 48:14 The LORD loves him. Cyrus (41:2, 25; 45:4; 46:11 and notes). BACK TO ISAIAH 48:14

STUDY NOTE FOR ISAIAH 48:15 called ... prosper. The Lord gives Cyrus his status and success. BACK TO ISAIAH 48:15

STUDY NOTE FOR ISAIAH 48:16 from the beginning ... I have been there. The Lord is the eternal God who speaks and acts (see vv. 12, 13). The last part of the verse refers to one of those acts, sending “me” (the Servant [see 49:1–3]) and His Spirit. Some see this verse as a reference to the Trinity. Christ is the servant who came into the world, sent by the Father and the Spirit. Salvation is the work of the triune God. BACK TO ISAIAH 48:16

STUDY NOTE FOR ISAIAH 48:17 Redeemer. See notes on 35:9; 41:14.

who teaches you to profit. Unlike the idols, whose service is without profit (44:9), serving the Lord is not a wasted endeavor. BACK TO ISAIAH 48:17

STUDY NOTE FOR ISAIAH 48:18 Oh that you had paid attention. God reveals a compassionate longing for His people to find their peace in living for Him. Because they have rebelled against the Lord, they have experienced great and needless pain and loss throughout their history (see 1:5, 6).

river ... waves of the sea. These similes represent abundant life (66:12; Amos 5:24).

righteousness. See note on 1:21. Peace and righteousness go together (v. 22; 26:3 note; 32:17; 54:13, 14; 60:17; Ps. 85:10; Heb. 7:2). BACK TO ISAIAH 48:18

STUDY NOTE FOR ISAIAH 48:19 offspring ... sand. The promise first made to Abraham (Gen. 12:2; 22:17). BACK TO ISAIAH 48:19

STUDY NOTE FOR ISAIAH 48:21 thirst ... gushed out. The prophet remembers the exodus from Egypt and how God provided for His people then (41:17–20; 43:19–21; 44:3; cf. Ex. 17:6; Ps. 105:41). BACK TO ISAIAH 48:21

STUDY NOTE FOR ISAIAH 48:22 no peace. See note on v. 18. This is true both for the nations and for those who claim to be the Lord’s people but are simply going through the motions (48:1, 2). Rest can be found nowhere other than in the Lord. BACK TO ISAIAH 48:22

STUDY NOTES FOR ISAIAH 49

STUDY NOTE FOR ISAIAH 49:1–7 The second of the four “Servant Songs” (42:1–9; 49:1–7; 50:4–11; 52:13–53:12).

49:1 called ... name. The faithful Servant is called “Israel” (v. 3; 43:1; 44:2, 24; 45:3 and notes). He is distinct from unfaithful Israel, and He Himself has a mission to the tribes of Jacob as well as the task of accomplishing Israel’s unfulfilled mission to the Gentiles (vv. 5, 6; 42:18; 46:12; 48:1 and notes). BACK TO ISAIAH 49:1

STUDY NOTE FOR ISAIAH 49:2 mouth. The Servant conquers through preaching (11:4 note; 51:16 note; 61:1). God’s words are effective (40:8; 45:19; 55:10, 11).

sharp sword ... polished arrow. These metaphors portray the effectiveness of the word, which in the NT context is explicitly the word of Christ (Eph. 6:17; Heb. 4:12; Rev. 1:16; 2:12, 16; 19:15). BACK TO ISAIAH 49:2

STUDY NOTE FOR ISAIAH 49:3 servant. See notes on 20:3; 41:8; 42:1. BACK TO ISAIAH 49:3

STUDY NOTE FOR ISAIAH 49:4 labored in vain. The Servant’s complaint is fulfilled in Christ’s rejection and suffering (42:2 note).

right. See 40:10; cf. Gen. 15:1. The Servant triumphs through weakness and is vindicated (50:8) and rewarded after His death and resurrection (53:8–10). BACK TO ISAIAH 49:4

STUDY NOTE FOR ISAIAH 49:5 formed. See note on 27:11.

bring ... gathered. One purpose of the Servant is to reconcile the Jews to God. BACK TO ISAIAH 49:5

STUDY NOTE FOR ISAIAH 49:6 light for the nations. A second purpose of the Servant is to bring the gospel to the nations (Luke 2:32; Acts 13:47; 26:23). He fulfills the call of Abraham (Gen. 12:3; 22:18) and of Israel (Ex. 19:5, 6). Today the ascended Christ brings the gospel to the nations through His body, the church (Matt. 28:18–20; 1 Pet. 2:9, 10).

to the end of the earth. See Acts 1:8. BACK TO ISAIAH 49:6

STUDY NOTE FOR ISAIAH 49:7 Redeemer. See note on 41:14.

servant of rulers. Paradoxically, the King who humbles himself to become a servant of rulers will Himself receive their homage (4:2; 45:24; 52:15). God will exalt the despised and rejected Servant. BACK TO ISAIAH 49:7

STUDY NOTE FOR ISAIAH 49:8 a time of favor. This time stands in contrast to the day of vengeance (12:2; 34:8 and notes; cf. 35:4; 59:17, 18; 61:2; 63:4; 2 Cor. 6:2).

a covenant to the people. See note on 42:7. The God who covenanted to give Abraham the land will fulfill His promise through His Servant.

establish ... apportion. This restoration begins with the return from exile (44:26; 45:8 note). BACK TO ISAIAH 49:8

STUDY NOTE FOR ISAIAH 49:9 prisoners. Those still in exile. See notes on 42:7; 51:14; 61:1.

darkness. See notes on 5:30 and 9:2.

feed ... pasture. The Servant is Israel’s shepherd and king (40:11). BACK TO ISAIAH 49:9

STUDY NOTE FOR ISAIAH 49:10 guide. Isaiah alludes to the exodus from Egypt (42:16; 48:21; Ex. 15:13). BACK TO ISAIAH 49:10

STUDY NOTE FOR ISAIAH 49:11 road ... highways. See notes on 11:16 and 40:4. BACK TO ISAIAH 49:11

STUDY NOTE FOR ISAIAH 49:12 come from afar ... west. The salvation of true Israel is in view here (11:11 note).

Syene. Hb. sinim, which the Dead Sea Scrolls relate to Syene, which is Aswan, in southern Egypt (cf. Ezek. 29:10; 30:6). BACK TO ISAIAH 49:12

STUDY NOTE FOR ISAIAH 49:13 Sing. See note on 14:7. Creation, which has witnessed the Lord’s acts of judgment, will now burst into praise, so great is the Lord’s salvation of His people. BACK TO ISAIAH 49:13

STUDY NOTE FOR ISAIAH 49:14 forsaken ... forgotten. God seemed to have abandoned Judah during the exile (40:27; 54:7). Yet it is even more impossible for God to forget those with whom He had entered a covenant than for a mother to forget her own child. “Remembering” here includes not merely calling someone to mind but appropriately acting on that thought. BACK TO ISAIAH 49:14

STUDY NOTE FOR ISAIAH 49:16 the palms of my hands. Though the Lord’s memory is infallible, He had written a permanent reminder on His hands to constantly remind Him of His people.

walls. See note on 26:1. City walls form the core of the city’s defenses, so if the Lord remembers the walls of the city, she cannot fall. Rebuilding the walls of Jerusalem is a crucial step to removing Judah’s shame after the exile (see Neh. 1). BACK TO ISAIAH 49:16

STUDY NOTE FOR ISAIAH 49:18 them. Zion’s children (see v. 20). BACK TO ISAIAH 49:18

STUDY NOTE FOR ISAIAH 49:19 too narrow. The prophecy of vv. 19–21 looks beyond the return at the time of Cyrus. Nehemiah later builds only a small city, but the promised blessing bursts the boundaries of such historical realities. The prophecy is fulfilled in the new Israel, the church (54:1–3; Zech. 2:4, 5). BACK TO ISAIAH 49:19

STUDY NOTE FOR ISAIAH 49:21 Who has borne me these. Judah’s perspective has been too narrow. She has seen herself as widowed and alone, abandoned by the Lord, her true husband. Yet she has not been abandoned and forgotten. On the contrary, while she has been weeping, the Lord has been preparing a lasting legacy for her, preserving the remnant that He will bring safely back from Babylon. BACK TO ISAIAH 49:21

STUDY NOTE FOR ISAIAH 49:22 nations. Not just Babylon, as is the case at the time of Cyrus (v. 19 note; cf. Rom. 11:26). BACK TO ISAIAH 49:22

STUDY NOTE FOR ISAIAH 49:23 Kings. Nations that formerly have oppressed Israel will come to serve her and care for her. Ultimately, the promise is fulfilled as the nations come to serve Christ and His church, the true Israel, and find salvation in so doing (Gen. 12:3).

lick the dust. On the “Black Obelisk” of Shalmaneser III, Jehu, king of Israel, is shown bowing to the ground before the Assyrian ruler.

wait. See 40:31 and note. Just as faith is a key theme in the opening chapters of Isaiah’s prophecy, waiting is crucial in the later chapters. In the face of a difficult present and a dark immediate future, God’s people need to look to the ultimate end of all things in order to live faithfully in the present. BACK TO ISAIAH 49:23

STUDY NOTE FOR ISAIAH 49:25 contend ... save. The Lord takes up the case of the needy and is just in His retribution (v. 26; Rev. 16:6; 18:20). What is impossible for people, rescuing prey from the mighty, is easy for the Lord to accomplish (see Matt. 19:26). BACK TO ISAIAH 49:25

STUDY NOTE FOR ISAIAH 49:26 eat their own flesh. See 9:20.

know. See note on 52:6.

Mighty One. Isaiah reveals the vindication of the people of God. God Himself will fight for His people and redeem them from all adversity. BACK TO ISAIAH 49:26

STUDY NOTES FOR ISAIAH 50

STUDY NOTE FOR ISAIAH 50:1 mother’s. The inhabitants of Jerusalem who were taken into the Babylonian exile are figuratively described as God’s wife.

certificate of divorce. Had the Lord issued such a divorce, He could not have taken Israel back (Deut. 24:1–4; Jer. 3:1, 8). Instead, even though He sent her away for her transgressions, He has not permanently dissolved the relationship.

creditors. Had the Lord sold Israel to creditors, He would have lost authority over their destiny (cf. 2 Kin. 4:1; Neh. 5:5).

for your iniquities. Since Israel was sold in payment for the debt of her sins, the Redeemer has the responsibility to buy them back (41:14; 52:3). BACK TO ISAIAH 50:1

STUDY NOTE FOR ISAIAH 50:2 Why ... was there no one to answer? Israel should be hoping and praying for redemption in light of the Lord’s past faithfulness. Though it seems that everyone has given up hope of salvation (see 49:14), there is no diminution in the Lord’s ability or desire to rescue His people from their sins.

I dry up the sea. As at the time of the exodus from Egypt. BACK TO ISAIAH 50:2

STUDY NOTE FOR ISAIAH 50:4–11 The third of four “Servant Songs” (42:1–9; 49:1–7; 50:4–11; 52:13–53:12). The reproach against believing Israel in the exile (51:7) anticipates the rejection of Jesus Christ.

50:4 word. See notes on 45:23; 49:2.

weary. By His words, the Servant does what God has promised to do. See Is. 40:29–31; Jer. 31:25.

he awakens my ear. Unlike Israel’s deafness toward the Lord (6:10), the Servant is constantly listening to God’s direction. BACK TO ISAIAH 50:4

STUDY NOTE FOR ISAIAH 50:5 I was not rebellious. Unlike Israel in 1:2, the Servant is obedient to the Lord. BACK TO ISAIAH 50:5

STUDY NOTE FOR ISAIAH 50:6 back. Jesus Christ suffered such injustice as part of His obedience to God (53:5, 11, 12; Matt. 27:26; John 19:1). One would expect the Servant’s constant obedience to result in blessing. Instead, though the Servant is free from Israel’s rebelliousness, He will still experience a judgment similar to the one that the nation bore for her sin (see 1:5, 6).

pull out the beard. An act of humiliation (2 Sam. 10:4, 5; Neh. 13:25). BACK TO ISAIAH 50:6

STUDY NOTE FOR ISAIAH 50:7 my face like a flint. Resolved and determined to continue in obedience to the Lord in the face of opposition (cf. Ezek. 3:8, 9; Jer. 1:18; Luke 9:51).

not be put to shame. The Servant will not be put to shame by defeat, but He will ultimately be vindicated by the Lord. None of His adversaries can withstand the Lord’s help. BACK TO ISAIAH 50:7

STUDY NOTE FOR ISAIAH 50:10 fears the LORD ... obeys the voice of his servant. These amount to the same thing. The Servant’s words are God’s words.

him who walks in darkness. See 9:2. Those living in difficult circumstances who cannot see where their paths are heading need to trust in the Lord and rely on His faithfulness. BACK TO ISAIAH 50:10

STUDY NOTE FOR ISAIAH 50:11 who kindle a fire. The opposite of trusting the Lord in the darkness Refers to human attempts to discern the future. They undertake plans relying on their own strength and wisdom, rather than on God’s revelation, and bring themselves to ruin as a result. The fire that they have kindled to bring them light will itself be the source of their torment. BACK TO ISAIAH 50:11

STUDY NOTES FOR ISAIAH 51

STUDY NOTE FOR ISAIAH 51:1 you who pursue righteousness. The same group referred to in 50:10 as those who fear the Lord.

rock ... quarry. They are asked to remember their descent from Abraham and Sarah (Deut. 26:5; cf. Ezek. 16:6). Their origin was modest, and they came from an area not far away from where the exiles are living in Babylon. Yet God called them, brought them to the Land of Promise, and built them into a great nation so that they could be a light to the surrounding nations as they trusted in Him (see Gen. 12:1–3). BACK TO ISAIAH 51:1

STUDY NOTE FOR ISAIAH 51:3 Eden. For this “garden of the Lord,” see Gen. 2:8; Ezek. 28:13; 31:8, 9. The promise here is a transformation from curse to blessing.

joy and gladness. In Zion, joy will replace sorrow (v. 11). In effect, the people will regain the lost paradise of God (9:3; 12:3 and notes).This, of course, necessitates that the Lord deal with the sin that drove them out of the garden. BACK TO ISAIAH 51:3

STUDY NOTE FOR ISAIAH 51:4 law ... a light. As the source of the law in the last days, the Servant establishes justice and thereby, fulfills the role that the temple played in the earlier prophecy (2:2–4; 42:1–4, 6; 49:6). BACK TO ISAIAH 51:4

STUDY NOTE FOR ISAIAH 51:5 near. The day of the Lord that brings judgment and redemption is always imminent, though scoffers doubt that God will act (46:13; Zeph. 1:14; 1 Thess. 5:4–11; James 5:8; 2 Pet. 3:1–7). They think, wrongly, that the Lord is as powerless as the idols. BACK TO ISAIAH 51:5

STUDY NOTE FOR ISAIAH 51:6 like smoke ... like a garment. The present creation is destined to be replaced, but the Lord’s salvation lasts forever (50:9; cf. Pss. 68:2; 102:3, 26; Hos. 13:3; see also Is. 24:4; 34:4; Heb. 1:10–12; 2 Pet. 3:10). As a result, storing up treasure in the things of this world is a foolish strategy (Matt. 6:19–21). BACK TO ISAIAH 51:6

STUDY NOTE FOR ISAIAH 51:7 in whose heart is my law. Notice the spiritual reality of the covenant (Jer. 31:31–34; Ezek. 36:27) in contrast to the state of the people in 29:13 and 48:1. BACK TO ISAIAH 51:7

STUDY NOTE FOR ISAIAH 51:8 the moth will eat them up. Like earthly treasure, earthly opposition is transitory and powerless to do lasting harm; the Lord alone has power over our eternal destiny (Matt. 10:28). BACK TO ISAIAH 51:8

STUDY NOTE FOR ISAIAH 51:9 Awake, awake. The command implies that the Lord has appeared to be asleep (40:27, 28; Ps. 44:23).

Rahab. See note on 30:7. The spiritual enemies of God’s salvation are portrayed as the forces of chaos and evil, familiar figures in ancient Near Eastern mythology. Such forces are overcome by God, not Israel or any other human power. In ch. 30, Rahab represents Egypt; here, likewise, Israel’s deliverance from Egypt at the time of the exodus is in the prophet’s mind. BACK TO ISAIAH 51:9

STUDY NOTE FOR ISAIAH 51:10 Was it not you who dried up the sea. Cf. Ps. 89:9 and Job 26:12. BACK TO ISAIAH 51:10

STUDY NOTE FOR ISAIAH 51:11 come to Zion with singing. Redemption is never simply deliverance from pain. It always has as its goal the people of God gathered in His presence to worship. New acts of salvation furnish the material for new songs of joyful praise. BACK TO ISAIAH 51:11

STUDY NOTE FOR ISAIAH 51:12 I, I am he. This is emphatic as in v. 15. The double pronoun corresponds to the double command, “Awake, awake” (v. 9).

grass. See 37:27; 40:7, 8; Ps. 129:6 and notes. The temporary nature of humanity is always contrasted with the Lord’s eternal nature, which ensures His ability to accomplish all of His plans. This news should comfort the Lord’s people as they experience oppression and suffering: those who presently rule over them do not control their destiny. BACK TO ISAIAH 51:12

STUDY NOTE FOR ISAIAH 51:14 the pit. Sheol, often simply “the grave” in the OT, but Isaiah frequently uses it for the shadowy home of the unrighteous dead. See note on 5:14. BACK TO ISAIAH 51:14

STUDY NOTE FOR ISAIAH 51:15 stirs up the sea so that its waves roar. See notes on 51:9, 10. This power over the sea is representative of His power over all creation (Job 26:12; Ps. 107:25; Jer. 31:35). BACK TO ISAIAH 51:15

STUDY NOTE FOR ISAIAH 51:16 my words in your mouth. The remnant of faithful Israelites have received new words of gladness and joy from the Lord, to replace the old words of sadness and sorrow (see v. 11). They exist under His providential care and protection. BACK TO ISAIAH 51:16

STUDY NOTE FOR ISAIAH 51:17 Wake yourself, wake yourself. Double imperatives are also found in vv. 1, 9; 52:1, 11 (cf. Eph. 5:14). See note on v. 9. This is Jerusalem’s appropriate response to the Lord’s rousing Himself to action on their behalf.

cup of his wrath. An image of God’s judgment (63:6; Ps. 75:8; Jer. 25:15–31; Ezek. 23:31–34; John 18:11; Rev. 14:10; 16:19). BACK TO ISAIAH 51:17

STUDY NOTE FOR ISAIAH 51:18 none to take her by the hand. Children may sometimes be able to assist drunk parents to get home safely, but there has been no such help available for Jerusalem, for her children have also drunk from the cup of the Lord’s wrath. BACK TO ISAIAH 51:18

STUDY NOTE FOR ISAIAH 51:20 antelope in a net. The graceful animal depicts Jerusalem, surrounded by the enemy and in danger of dying. BACK TO ISAIAH 51:20

STUDY NOTE FOR ISAIAH 51:21 drunk but not with wine. Jerusalem’s staggering is not caused by intoxication but by the Lord’s wrath, which has now run its course (40:2 note). It is now her enemies’ turn to feel the weight of God’s judgment. BACK TO ISAIAH 51:21

STUDY NOTE FOR ISAIAH 51:23 your tormentors. Preeminently the Babylonians (Lam. 1:4, 5). The ones who have mistreated the Judeans will themselves experience God’s wrath. BACK TO ISAIAH 51:23

STUDY NOTES FOR ISAIAH 52

STUDY NOTE FOR ISAIAH 52:1 Awake, awake. Now the same imperative that was addressed to the Lord in 51:9 is addressed to His people: they are to rouse themselves to praise in response to the Lord’s new acts of deliverance. Zion is called to wake up and recognize that the long night of exile is over at last.

beautiful garments. Where earlier she was stripped naked for her adultery, now Jerusalem is magnificently dressed as a royal wife (61:10; Rev. 3:4, 5, 18; 4:4; cf. 47:1–3). The Lord has removed her defiled clothing, providing her with fresh garments of holiness that she should now wear (cf. Zech. 3:1–6). In Eph. 4:22–24, Paul uses the metaphor of putting off and putting on clothing, while in Eph. 6 he unpacks what that new clothing looks like, including a reference to Is. 52:7: feet shod with the gospel of peace.

the uncircumcised and the unclean. The wicked will have no share in the city of God (48:22; Nah. 1:15; Rev. 21:27; 22:14, 15). These have been both a temptation and a torment to the Lord’s people, but both problems will be removed. BACK TO ISAIAH 52:1

STUDY NOTE FOR ISAIAH 52:2 the bonds from your neck. Jerusalem and its citizens were under the yoke of the Babylonians, but now that yoke has been broken off, they should live as free servants of God (see Rom. 6:11–14). BACK TO ISAIAH 52:2

STUDY NOTE FOR ISAIAH 52:3 sold for nothing. The idols have given Israel nothing. Since no payment was made, the transaction was not finalized.

without money. Salvation is free (45:13; 55:1). Yet God still demands a perfect payment for our redemption, as becomes clear in the following passages. BACK TO ISAIAH 52:3

STUDY NOTE FOR ISAIAH 52:4 sojourn. Israel was dependent on Egypt’s promised hospitality, but Egypt betrayed that trust.

the Assyrian. The three great oppressions of the Lord’s old covenant people are bondage in Egypt in the time of Moses (the past), the exile of the northern kingdom of Israel by the Assyrians in 722 B.C. (the present in Isaiah’s own time), and the subjugation by the Babylonians in 586 B.C. (still future from Isaiah’s perspective). BACK TO ISAIAH 52:4

STUDY NOTE FOR ISAIAH 52:5 my name is despised. Israel’s sin and consequent judgment have defiled the Lord’s name by bringing into question His ability to fulfill His plans (see Ezek. 20). Therefore, the Lord has acted to deliver His people not for their sake alone, but for the sake of His own reputation. BACK TO ISAIAH 52:5

STUDY NOTE FOR ISAIAH 52:6 know my name. Alludes to Ex. 3:13, 14; 6:2. The Lord glorifies His name through inspiring Isaiah’s prophecies and bringing them to pass, demonstrating His power to fulfill His purposes in history. BACK TO ISAIAH 52:6

STUDY NOTE FOR ISAIAH 52:7 feet. The focus is still on Judah’s response, instead of the deliverance itself. Rather than depicting the battle, the image is of messengers running from the scene of battle across the hills to Zion with the good news that God reigns. They prefigure the evangelists who will announce the gospel of Jesus Christ (Rom. 10:15; Eph. 6:15). The Lord’s victory ushers in redemption and peace for His people because their God (rather than the idols) has been shown to reign. BACK TO ISAIAH 52:7

STUDY NOTE FOR ISAIAH 52:9 singing. Or perhaps “shouting for joy.” The result of God’s deliverance of His people is that they join their voices together in praising Him (see 14:7; 35:2; 44:23; 51:11).

waste places of Jerusalem. See 51:3. Restoration, after the Babylonian exile of the sixth century B.C., begins with the rebuilding of Jerusalem’s ruins (Ezra 3:8–13; Neh. 6:15–7:3). In the same sense, Christ is rebuilding His people who were being destroyed by sin, creating something profitable and fruitful out of what was once a barren desert (1 Pet. 2:5). BACK TO ISAIAH 52:9

STUDY NOTE FOR ISAIAH 52:11 who bear the vessels. These people represent all of Zion and serve God as priests. They must be consecrated for holy service and remain undefiled (2 Cor. 6:17; Heb. 12:14; 1 Pet. 2:1–12; Rev. 18:4). The return of the sacred vessels from exile in Babylon is highly symbolic of the restoration of the people (see 2 Kin. 25:13–17; Ezra 1:1–11). BACK TO ISAIAH 52:11

STUDY NOTE FOR ISAIAH 52:12 not ... haste. The contrast is with the exodus from Egypt. Ex. 12:11 and Deut. 16:3 are the only other passages where this phrase occurs.

before you ... rear guard. An allusion to the pillar of cloud and fire that protected Israel in their flight from Egypt (42:16; 58:8; cf. Ex. 13:21, 22; 14:19, 20). The same protection will be extended to His people in their new exodus from Babylon (see note on 40:1–55:13). God’s presence guides His people into the fullness and brilliance of His everlasting kingdom (4:5, 6; 49:10). BACK TO ISAIAH 52:12

STUDY NOTE FOR ISAIAH 52:13–53:12 The last of the four “Servant Songs” (42:1–9; 49:1–7; 50:4–11; 52:13–53:12). The Lord’s triumphant victory is revealed through crushing oppression and judgment. How does the Lord provide those glorious robes of righteousness for His defiled bride? How does the strong arm of the Lord win His victory? He accomplishes it by afflicting His obedient Servant in our place. This “Suffering Servant” is Jesus Christ. This passage is quoted or referred to many times in the NT. Christ’s suffering in the place of His sheep gives them eternal life. This song contains five chiastic stanzas of three verses each: 52:13–15; 53:1–3, 4–6, 7–9, 10–12. Stanzas 1 and 5 focus on the victory of the Servant, stanzas 2 and 4 focus on the realities of His suffering, and the central stanza shows us the reason for His suffering.

52:13–15 The Lord vindicates and glorifies His servant. The song begins at the end, with the triumphant outcome of the Servant’s suffering. Otherwise, one might fail to see that His suffering is indeed triumphant.

52:13 act wisely. The Servant will discern and perform God’s will, achieving His glorious purpose as a result (Luke 24:26; 1 Pet. 5:10). BACK TO ISAIAH 52:13

STUDY NOTE FOR ISAIAH 52:14 astonished ... marred. The poem cuts from the exultation of final victory to the agony of apparent defeat. Christ was disfigured by the abuse He suffered from Roman soldiers. BACK TO ISAIAH 52:14

STUDY NOTE FOR ISAIAH 52:15 sprinkle. Participation in the benefits of a sacrifice is indicated by receiving the sprinkling of blood by the Servant, who here takes up a priestly role. See Ex. 24:8 and note; Lev. 4:1–5:13 note; and Heb. 9:19 note. Israel is not the only beneficiary of the cleansing; the nations are sprinkled as well. Here there is a reversal of Is. 6, where those who hear do not understand and those who have eyes do not see. BACK TO ISAIAH 52:15

STUDY NOTES FOR ISAIAH 53

STUDY NOTE FOR ISAIAH 53:1 Who has believed what he has heard from us. Will God’s own people receive the gospel proclaimed by the believing remnant? Initially at least, the answer is no. Many nations hear and understand but “we” (the Jewish nation) do not esteem Him (v. 3). BACK TO ISAIAH 53:1

STUDY NOTE FOR ISAIAH 53:2 root out of dry ground. His origins are not promising (Zech. 4:10; John 1:46). He comes without pomp or honor, like a root in the parched soil—though He is the promised root from the stump of Jesse (cf. 11:1).

no form or majesty. Unlike Saul, or even David (1 Sam. 9:2; 16:12). BACK TO ISAIAH 53:2

STUDY NOTE FOR ISAIAH 53:3 despised and rejected. See 49:7. Cf. Ps. 22:6; Lam. 1:1–3; 2:15, 16.

a man of sorrows, and acquainted with grief. The word for “grief” here is more often translated “sickness.” Human beings flee from suffering and weakness, yet the Servant deliberately embraces both. BACK TO ISAIAH 53:3

STUDY NOTE FOR ISAIAH 53:4 he has borne our griefs. The central stanza of the poem draws attention to the reason for this suffering of the Servant. It is vicarious suffering in our place—that is, on behalf of His wandering people. The prophet includes himself in this redemptive experience, just as he included himself in the condemnation for sin in ch. 6.

smitten by God. They believe this about the Servant because the law said, “a hanged man is cursed by God” (Deut. 21:23; cf. Gal. 3:13). The onlookers thought Christ was suffering only what He deserved, but His experience of pain and anguish was for His people (1 Pet. 2:24). He did not merely suffer physical pain and human abandonment; on the cross, He was even abandoned by God, receiving the hellish fate that all people deserve. The extremity of Jesus’ suffering shows that His compassion is real and not theoretical (Heb. 2:17, 18). BACK TO ISAIAH 53:4

STUDY NOTE FOR ISAIAH 53:5 we are healed. The sufferings of Christ remove the penalty that His people otherwise owe, and as a result He will undo the effects of sin in them. Death itself will be undone at last (1 Cor. 15:26). BACK TO ISAIAH 53:5

STUDY NOTE FOR ISAIAH 53:6 all we. Even as we sinned, so He died for us (2 Cor. 5:14, 15). See theological note “Definite Atonement” on p. 1875.

sheep ... astray. See 1 Pet. 2:25.

laid. The guilt of our sins was transferred to Jesus, and He offered Himself as a sacrifice in our place. As Paul wrote, God “made him to be sin who knew no sin” (2 Cor. 5:21). BACK TO ISAIAH 53:6

STUDY NOTE FOR ISAIAH 53:7 lamb ... sheep. Christ is the Lamb of God (John 1:29; 1 Cor. 5:7; Rev. 5:6) in obedience and submission to God (cf. Matt. 26:63; 27:12, 14; 1 Pet. 2:23). We went astray like sheep and He paid the penalty. BACK TO ISAIAH 53:7

STUDY NOTE FOR ISAIAH 53:8 By oppression and judgment. He is put to death as a result of injustice. BACK TO ISAIAH 53:8

STUDY NOTE FOR ISAIAH 53:9 wicked ... rich. He is deprived of justice and descendants, and buried with the unrighteous rich who were the subject of so much prophetic rebuke in the earlier chapters of Isaiah. The Servant’s suffering for sinners has thus been successfully completed. Ironically, this prophecy is fulfilled through the intervention of the righteous Joseph of Arimathea, who gave Jesus a tomb in which to be buried.

violence ... deceit. He is wise and righteous (1 Pet. 2:22), but died a criminal’s death (Luke 23:33). He doesn’t open His mouth in deceit any more than He has in self-defense (v. 7). BACK TO ISAIAH 53:9

STUDY NOTE FOR ISAIAH 53:10 it was the will of the Lord. This amazing statement is true because Christ was delivered up “according to the definite plan and foreknowledge of God” (Acts 2:23).

offspring. Those who come to life through His death (John 12:24; Gal. 3:29).

prosper in his hand. Only through the Lord’s will to crush His Servant can the Lord’s will prosper in His hand and give Him many spiritual offspring as the fruit of this prosperity. BACK TO ISAIAH 53:10

STUDY NOTE FOR ISAIAH 53:11 knowledge. Refers to His insight into the divine plan (52:13 note). Jesus didn’t wrestle sinners to safety out of the hands of an angry God. His sacrifice to save sinners was in perfect harmony with the will of the Father.

righteous. See Rom. 5:19.

accounted righteous. Christ’s righteousness is imputed to His people (53:6 note), and in return He accepted their guilt so as to “bear their iniquities.” This is a declarative change in status that comes to sinners from outside themselves, not a transformative change within them. See theological note “Justification by Faith” on p. 2078. BACK TO ISAIAH 53:11

STUDY NOTE FOR ISAIAH 53:12 Therefore I. The Lord divides the spoils of victory with His triumphant Servant (52:13).

poured out his soul. He gives Himself for the sins of others (v. 4; Luke 22:37; Phil. 2:7, 8; Heb. 9:28; 1 Pet. 2:24).

intercession. He prays for sinners (Luke 23:34; Heb. 7:25). BACK TO ISAIAH 53:12

STUDY NOTES FOR ISAIAH 54

STUDY NOTE FOR ISAIAH 54:1 Sing. See note on 14:7.

barren ... desolate. In exile, Judah and Israel felt forsaken by God and did not experience His blessing. Barrenness was a great reproach to a woman in the ancient world, and was often seen as a curse. Yet barrenness also had a positive history as God’s preparation for spiritual fruitfulness, as in the case of Abraham and Sarah (see 51:2).

more than the children. The NT applies this verse to “the Jerusalem above ... our mother” (Gal. 4:26, 27; cf. Heb. 12:22). See 49:21; 53:10. BACK TO ISAIAH 54:1

STUDY NOTE FOR ISAIAH 54:2 Enlarge ... strengthen. The tent is enlarged in anticipation of a great increase in the number of occupants (cf. 26:15; 33:20; 49:19 note; Zech. 2:1–5; cf. Jer. 10:20). This allusion has to do with the prophetic oracle of Noah at Gen. 9:25–27, which in turn parallels the first announcement of the gospel in Gen. 3:15–21 and the promises made to Abram in Gen. 12:1, 2. BACK TO ISAIAH 54:2

STUDY NOTE FOR ISAIAH 54:3 possess ... people. The expansion will be so great that they will possess the cities of their enemies (11:14 note; Gen. 22:17; 28:14). Yet as the previous chapters have made clear, that occupation will be a blessing to those from many nations who turn to the Lord through the Servant’s ministry. BACK TO ISAIAH 54:3

STUDY NOTE FOR ISAIAH 54:4 shame of your youth. Israel’s infidelity led to its oppression by Egypt and Assyria (52:4; Jer. 31:19). See note on 52:4.

reproach of your widowhood. This image represents the Babylonian exile (vv. 6–8). BACK TO ISAIAH 54:4

STUDY NOTE FOR ISAIAH 54:5 your Maker is your husband. Far from being a widow, Israel’s husband is her creator. The Lord has not rescued His people in order to keep them at a distance but for a close and intimate relationship with Him.

the Holy One of Israel is your Redeemer. See notes on 41:14. The title “Redeemer” recurs in v. 8.

God of the whole earth. The titles in v. 5 show that God did not give up Zion out of weakness or necessity (50:1–3). Now that He has brought her back to Him, no one can snatch her out of His hand. BACK TO ISAIAH 54:5

STUDY NOTE FOR ISAIAH 54:6 deserted. See note on 49:14. Israel’s sin drove the Lord away (see Ezek. 8–11). Yet even Israel’s sin cannot thwart the Lord’s plan for her redemption. BACK TO ISAIAH 54:6

STUDY NOTE FOR ISAIAH 54:7 For a brief moment. The Lord’s anger is temporary but His mercy and forgiveness are everlasting (Ps. 30:5). BACK TO ISAIAH 54:7

STUDY NOTE FOR ISAIAH 54:9 waters of Noah. At the time of the flood, the Lord made a covenant with creation, symbolized by the rainbow, that He would never again send such a destructive flood (Gen. 9:1–17). Here He makes a commitment to never again bring such destructive anger to bear upon His people. BACK TO ISAIAH 54:9

STUDY NOTE FOR ISAIAH 54:10 mountains ... hills. In our experience the mountains and hills seem permanent and unchanging, but the commitment of God to His people will remain when they are gone (51:6; Ps. 46:2, 3; Matt. 24:35; Heb. 1:10–12).

my covenant of peace. Cf. Ezek. 34:25–31. This covenant of peace is impossible without the making of a new covenant, for the old covenant brought only destruction to the people because of their sin (Jer. 31:31–34). BACK TO ISAIAH 54:10

STUDY NOTE FOR ISAIAH 54:11 storm-tossed. Represents the day of the Lord’s wrath.

lay ... sapphires. Describe the beauty and glory of Zion, the city of God, as if she were built out of precious stones (Rev. 21:19). It is difficult to identify exactly which gemstones are being referred to in the Hebrew. BACK TO ISAIAH 54:11

STUDY NOTE FOR ISAIAH 54:13 all your children shall be taught by theLORD. In the past, the next generation tended to forget God’s great acts of deliverance. But in future, the Lord Himself will take up their lessons, ensuring that they remember the stories clearly (see Jer. 31:34). BACK TO ISAIAH 54:13

STUDY NOTE FOR ISAIAH 54:15 If anyone stirs up strife. In the past, the nations that came against Israel (Assyria and Babylon) did so at the Lord’s direction. Now, however, anyone who assaults Israel will have the Lord to reckon with. BACK TO ISAIAH 54:15

STUDY NOTE FOR ISAIAH 54:16 I have created the smith. Since God is the creator of all, He is sovereign over what people are able to achieve. As a result, no one can successfully formulate a plan against God’s people without His permission. BACK TO ISAIAH 54:16

STUDY NOTE FOR ISAIAH 54:17 heritage. The covenant and its promises, especially the promise of God’s protection and righteousness (1:21 note). This does not rule out trials and tribulation while God’s people are in the world. Jesus promises His followers no less (John 16:33). Yet He also reminds them in the same context that He has overcome the world. BACK TO ISAIAH 54:17

STUDY NOTES FOR ISAIAH 55

STUDY NOTE FOR ISAIAH 55:1 everyone. This address follows logically on the previous section and expresses the worldwide applicability of the gospel.

thirsts ... no money. The thirst is for spiritual things that money cannot buy (52:3; Deut. 8:3; Pss. 42:2; 63:1; Prov. 9:5, 6; Matt. 5:6; John 7:37, 38; Rev. 21:6; 22:17).

waters. Isaiah frequently describes the new era of salvation, God’s kingdom and its divine blessings, in terms of an abundance of water (1:30, 31 note).

buy ... without money. This paradox signifies that salvation is a free gift for anyone who desires it (Matt. 11:28; Rom. 10:13; Titus 3:5). The primary qualification for receiving the gospel is to know that you are needy, and that you don’t have the resources to save yourself.

wine and milk. Symbols of complete satisfaction. God’s gift of salvation is even better than water for the thirsty or bread for the hungry; it is the richest of fare (see v. 2). Jesus’ first miracle, turning water into wine at Cana of Galilee (John 2:1–11), points to this truth. BACK TO ISAIAH 55:1

STUDY NOTE FOR ISAIAH 55:2 Why do you spend your money. Unbelief is costly and ultimately unsatisfying.

eat what is good. See 1:19. BACK TO ISAIAH 55:2

STUDY NOTE FOR ISAIAH 55:3 you. The promises of the Davidic covenant are now extended to all who come to God.

everlasting covenant. See 61:8; Jer. 32:40; Ezek. 37:26. Because God’s people have broken the Sinai covenant continually, a new covenant is needed that will bring lasting blessing to the people. In the covenant as given to David, God promised him a permanent throne and lasting dynasty (2 Sam. 7:12–16; 1 Kin. 8:23–26; Ps. 89:27–37). He pledged that David’s royal house would rule over the nations. Yet David and his offspring also sinned against God and broke the covenant (see Jer. 22:30). A new Israel and a new David are needed to uphold the covenant forever. These elements are fulfilled in Christ and His church (4:2; 7:14; 9:6; 11:1, 2 and notes). BACK TO ISAIAH 55:3

STUDY NOTE FOR ISAIAH 55:4 made him a witness. This was accomplished especially by raising Jesus Christ, of the house of David, from the dead (Acts 13:34). BACK TO ISAIAH 55:4

STUDY NOTE FOR ISAIAH 55:5 you. Whereas “you” is plural in v. 3, here it is singular, referring to the Servant. The Servant will draw the nations to find blessing in Him through His vicarious suffering (see 52:15). BACK TO ISAIAH 55:5

STUDY NOTE FOR ISAIAH 55:6 Seek the LORD while he may be found. The offer of salvation is not permanently open; it is necessary to respond to God’s gracious invitation while one may do so. BACK TO ISAIAH 55:6

STUDY NOTE FOR ISAIAH 55:7 wicked ... unrighteous. God requires living faith, which is demonstrated in repentance and change of behavior (James 2:18; 1 John 1:3–5).

compassion ... abundantly pardon. The prophet repeats the invitation of 1:18 with great boldness and directness. BACK TO ISAIAH 55:7

STUDY NOTE FOR ISAIAH 55:8 my thoughts are not your thoughts. Specifically, God’s thoughts concerning grace exceed human imagination (64:4; 1 Cor. 2:9; Eph. 3:20; Rom. 11:33). Yet this is also true of His providence, which often leads down unexpected pathways. It is to be expected that the sheep will not always understand their Shepherd’s leading. BACK TO ISAIAH 55:8

STUDY NOTE FOR ISAIAH 55:10, 11 rain. The rain falls abundantly and of its own accord, and in a familiar but mysterious way produces plants and useful crops, evidently for the purpose of supplying people’s needs. The divine purpose in this is applied figuratively to the word of God in order to distinguish it from fallible human thoughts and plans. It also speaks of the Lord’s word as His decree by which He governs history. It never returns without accomplishing God’s sovereign purposes. Cf. 40:8. BACK TO ISAIAH 55:10, 11

STUDY NOTE FOR ISAIAH 55:12 go out. The exodus from Babylon, like the exodus from Egypt, is a picture of how God delivers His people from their sins (48:20, 21; 52:11, 12; John 10:3; Col. 1:13).

singing ... clap. Creation rejoices in God’s acts of redemption (44:23; 49:13; Ps. 96:11–13). BACK TO ISAIAH 55:12

STUDY NOTE FOR ISAIAH 55:13 Instead of the thorn ... cypress. Thorns and briers were earlier signs of God’s judgment (e.g. 7:23). By contrast, the cypress is an impressive tree where majestic birds rest. Judgment is now replaced by salvation (5:6; 32:13; 41:19).

everlasting sign. Cf. the rainbow in Gen. 9:8–17. BACK TO ISAIAH 55:13

STUDY NOTES FOR ISAIAH 56

STUDY NOTE FOR ISAIAH 56:1–66:24 These prophecies are addressed to the exiles returned from Babylon before the rebuilding of the temple in 520 B.C. (64:8–12). They still suffer from idolatry, hypocrisy, and indifference. Isaiah prophesies concerning their responsibilities toward the coming glorious kingdom and the certainty of its arrival.

56:1 will come. See 50:8; 51:5; Phil. 4:5. Since the Lord’s deliverance of His people is imminent, His people should lead lives in keeping with that reality. BACK TO ISAIAH 56:1

STUDY NOTE FOR ISAIAH 56:2 Sabbath. Keeping this day holy (Ex. 31:13–17) signifies loyalty to the Lord and to His covenant (58:13; Ezek. 20:20). Failure to observe the Sabbath was one of the sins that resulted in the exile (2 Chr. 36:21). BACK TO ISAIAH 56:2

STUDY NOTE FOR ISAIAH 56:3 eunuch. Eunuchs were normally excluded from the covenant community, along with (unconverted) foreigners (Deut. 23:1). The Ethiopian eunuch of Acts 8:26–39 fulfills this promise through faith in Jesus, the Servant of Isa. 53. As Philip reads the scroll of Isaiah with the Ethiopian eunuch, he doubtless draws the man’s attention to this passage, since his companion is both a foreigner and a eunuch.

a dry tree. Not able to bear fruit. The Lord will give them a lasting legacy in spite of their physical impairment, just as barren Jerusalem will bear children (54:1). BACK TO ISAIAH 56:3

STUDY NOTE FOR ISAIAH 56:5 in my house. Those with disabilities could not enter the temple in Jerusalem, as a sign of the spiritual wholeness that the Lord requires of His worshipers. That eunuchs (vv. 3, 4) will have an everlasting name in God’s house is a sign of the comprehensive spiritual restoration that is coming. The restoration will bring into the everlasting temple those who could not be brought in under the old covenant.

everlasting name. Everlasting life in God’s temple (v. 7; 2:2; Ps. 23:6; Acts 8:27, 36–38). BACK TO ISAIAH 56:5

STUDY NOTE FOR ISAIAH 56:6 foreigners who join themselves. The verb here is formed from the same root as the name “Levi.” Foreigners who become part of God’s people will have the same privileges of service that the Levites alone previously enjoyed. The Lord’s true servants are evidenced by their faith rather than by simple heredity. BACK TO ISAIAH 56:6

STUDY NOTE FOR ISAIAH 56:7 house of prayer. Being here means being included in the covenant and enjoying the life of communion with God. Prayer was a central part of the ministry of the temple, for the people experienced the presence of the Lord there. (2:2–4; Ps. 15:1; cf. 1 Kin. 8:41–43; Mark 11:17). BACK TO ISAIAH 56:7

STUDY NOTE FOR ISAIAH 56:8 gathers the outcasts ... others. The Lord gathers Jews and non-Jews into one community (John 10:16). If the Lord can save foreigners who trust in Him, how much more is He able to save the remnant of His Israel when they trust in Him? BACK TO ISAIAH 56:8

STUDY NOTE FOR ISAIAH 56:9 beasts of the field. Hostile nations (18:6; Ezek. 34:5, 8, 25). BACK TO ISAIAH 56:9

STUDY NOTE FOR ISAIAH 56:10 watchmen. They warn the city of approaching danger. The prophets were called to be spiritual watchmen (21:6; Jer. 6:17; Ezek. 3:17; 33:2–7).

blind. Blindness is a spiritual condition here. See note on 29:18.

dogs. In Isaiah’s day, dogs are considered unclean, undesirable scavengers. The only value of such animals is the possibility that they might bark at strangers. Yet here, instead of barking a warning, they love to sleep and dream. They are representative of leaders who serve themselves instead of the people. BACK TO ISAIAH 56:10

STUDY NOTE FOR ISAIAH 56:11 shepherds. Rulers (v. 10 note; Ezek. 34:1–6; cf. 40:11 note). Rather than following the Lord’s guidance, these shepherds have turned to their own way, like sheep (see 53:6). BACK TO ISAIAH 56:11

STUDY NOTE FOR ISAIAH 56:12 Come ... tomorrow. See 22:13 and note; Luke 12:19; James 4:13. BACK TO ISAIAH 56:12

STUDY NOTES FOR ISAIAH 57

STUDY NOTE FOR ISAIAH 57:1 The righteous man perishes. The shepherds ought to protect the righteous, but instead they allow the righteous to suffer injustice and persecution. Paradoxically, the death of the righteous means that they enter into His peace, while those left behind are the ones who truly suffer. BACK TO ISAIAH 57:1

STUDY NOTE FOR ISAIAH 57:3 sorceress. See note on 2:6; Deut. 18:10. The “sons of sorceresses” are those who share the sorceress’s characteristics and devotion to the occult. BACK TO ISAIAH 57:3

STUDY NOTE FOR ISAIAH 57:4 mocking ... tongue. The ungodly are filled with sarcasm and criticism (cf. 5:18, 19; 28:9, 10; 37:3). BACK TO ISAIAH 57:4

STUDY NOTE FOR ISAIAH 57:5 among the oaks. Sacred groves of trees are often the locations of pagan places of worship (Deut. 12:2).

children. Child sacrifice is part of the worship of the Ammonite god Molech (v. 9 note; cf. 2 Kin. 23:10; Ps. 106:37, 38; Jer. 7:31; Ezek. 20:28, 31).

valleys ... clefts. Secret, hidden places (2:21; 7:19 note). The implication is that their practices are shameful. BACK TO ISAIAH 57:5

STUDY NOTE FOR ISAIAH 57:6 smooth stones. Presumably these are used in pagan rituals, but the details are obscure. BACK TO ISAIAH 57:6

STUDY NOTE FOR ISAIAH 57:7, 8 high and lofty mountain ... nakedness. The people have been involved in immoral and idolatrous practices at the hilltop shrines (Hos. 4:13). Their relation with these false gods is compared to sexual union. BACK TO ISAIAH 57:7, 8

STUDY NOTE FOR ISAIAH 57:9 the king. The name of their god, “Molech,” is similar to the Hb. word for “king” and is probably what is meant here. Alternatively, it may refer to the pursuit of political alliances, which the prophet sees as a form of idolatry.

sent down. Isaiah describes the energy they have spent in willing service of their idols.

Sheol. This charge of visiting the realm of the dead (5:14 note) is either a figure of speech to express the depths to which they have sunk, or a reference to necromancy (communicating with the dead). BACK TO ISAIAH 57:9

STUDY NOTE FOR ISAIAH 57:10 new life for your strength. They have found a deceptive liveliness in immorality and idolatry that led to death. They have been passionately committed to their pagan forms of worship. BACK TO ISAIAH 57:10

STUDY NOTE FOR ISAIAH 57:11 Have I not held my peace. Because the Lord has not intervened to bring their evil to an end, they assume that His inactivity means acceptance. As a result, they fear the surrounding nations far more than they fear the Lord. BACK TO ISAIAH 57:11

STUDY NOTE FOR ISAIAH 57:12 righteousness. This is sarcasm; the threat is to declare their sins (cf. 58:2, 3; 64:6). BACK TO ISAIAH 57:12

STUDY NOTE FOR ISAIAH 57:13 possess the land. This promise is the blessing Jesus proclaimed to the meek (v. 15; Matt. 5:5). There is still a remnant whose trust is in the Lord. BACK TO ISAIAH 57:13

STUDY NOTE FOR ISAIAH 57:14 prepare the way. See notes on 11:16; 40:3.

obstruction. This includes, but is not limited to, the idolatry and immorality described in vv. 3–13. Nothing can stand in the way of the Lord redeeming His people.

my people’s way. See note on 40:1. BACK TO ISAIAH 57:14

STUDY NOTE FOR ISAIAH 57:15 high and lifted up. An epithet for the Lord (6:1).

high and holy place. The Lord is transcendent over creation, yet He is nonetheless not far from those who call on His name.

contrite and lowly spirit. Those who submit to God’s law and repent under His judgment (Pss. 34:17, 18; 51:17; 1 Pet. 5:6). BACK TO ISAIAH 57:15

STUDY NOTE FOR ISAIAH 57:16 not contend forever. In God’s grace, judgment will end and God will create salvation (54:9; 57:18, 19; Ps. 130:3, 4). The human spirit and mortal flesh cannot endure forever in such a conflict. The Lord knows exactly how much judgment is necessary to restore the backslider. BACK TO ISAIAH 57:16

STUDY NOTE FOR ISAIAH 57:18 heal ... restore comfort. The Lord is physician (30:26 note), guide (49:10 note), and evangelist (40:1 note).

mourners. Those who lament Jerusalem’s destruction (64:10–12; 25:8 note). BACK TO ISAIAH 57:18

STUDY NOTE FOR ISAIAH 57:19 the fruit of the lips. Praise (Heb. 13:15).

Peace, peace. Unlike the false prophets, when the Lord declares peace, He accomplishes it for His people. BACK TO ISAIAH 57:19

STUDY NOTE FOR ISAIAH 57:20 tossing sea. The wicked are constantly in motion, restless, and causing problems (Jude 13). There is no peace to be found among such people. BACK TO ISAIAH 57:20

STUDY NOTES FOR ISAIAH 58

STUDY NOTE FOR ISAIAH 58:1 Cry aloud. Unlike the silent dogs of 56:10, Isaiah is called to declare God’s word faithfully, exposing the people’s sins so that they may be convicted and repent (see 57:15). BACK TO ISAIAH 58:1

STUDY NOTE FOR ISAIAH 58:2 they seek me daily. The people are very religious, but they are not righteous. They have the outward form of religion but not its power (2 Tim. 3:5). This is revealed by their anger when God refuses to bless their external trappings of faith (v. 3). BACK TO ISAIAH 58:2

STUDY NOTE FOR ISAIAH 58:3 fasted ... oppress. Despite their religiosity, they are not concerned with justice for others (cf. 1:15–17; 59:2; Hos. 6:4–6; Amos 5:23, 24; Zech. 7:8–12). Instead of setting the day aside so that all can fast and pray, they want to rest while others work. BACK TO ISAIAH 58:3

STUDY NOTE FOR ISAIAH 58:4 quarrel ... hit. Expressions of their pride and hatred and a denial of the purpose of fasting, which is to humble oneself before God.

heard on high. God does not hear prayer when it is not sincerely offered in the spirit of love. Our sin can hinder the impact of our prayers (1 Pet. 3:7). BACK TO ISAIAH 58:4

STUDY NOTE FOR ISAIAH 58:5 fast that I choose. See 1:10–15; Amos 5:21–23; Mic. 6:7, 8.

bow down ... sackcloth and ashes. Conventional acts of mourning ceremonies that accompany fasting (Joel 1:13, 14). God looks for expressions of inner humility and brokenness before Him, rather than mere external devotion (Matt. 6:16). We find in 1 Sam. 15:22 the same idea: heart obedience to the Lord’s commands is better than rituals, even when those rituals are commanded by God. BACK TO ISAIAH 58:5

STUDY NOTE FOR ISAIAH 58:6 fast that I choose. This verse presents a different idea of fasting: to rescue the oppressed and provide for the needy (Matt. 25:34–40).

to break every yoke. Foreigners are not the only ones to place an oppressive yoke on God’s people, treating them like cattle; their own leaders are often oppressive as well. BACK TO ISAIAH 58:6

STUDY NOTE FOR ISAIAH 58:7 own flesh. Relatives, and secondarily people from the same tribe or area (1 Tim. 5:8). They should have compassion on the poor and the needy in their own community. BACK TO ISAIAH 58:7

STUDY NOTE FOR ISAIAH 58:8 Then. This word connects human responsibility and the coming of God’s kingdom. In the mystery of God’s providence, He creates the context in which He will act by stirring human acts of obedience.

light ... glory. The glorious kingdom of God (9:2; 60:1–3; Luke 1:78, 79) will dawn with God’s blessing and protection (2:5 note), and with His healing (30:26 note). It is the establishment of a new order (1:21 note) with the presence of the God of glory (4:2 note).

rear guard. Like the pillar of cloud and fire in the wilderness (4:5, 6; 52:12; Ex. 13:21; 14:20). BACK TO ISAIAH 58:8

STUDY NOTE FOR ISAIAH 58:9 call ... cry. Then God will answer prayer (30:19; 65:24); Cf. note on v. 4.

Here I am. Typically this is a courteous answer given by a person who is ready to hear a message or follow instructions (e.g., Gen. 22:1, 7; Ex. 3:4; 1 Sam. 3:4). It is remarkable that God humbles Himself to respond in this way to the prayers of sinful people.

yoke ... speaking wickedness. These expressions represent oppression, contempt, and improper speech (Prov. 6:13). BACK TO ISAIAH 58:9

STUDY NOTE FOR ISAIAH 58:10 then. See note on v. 8. The dawning of the new age brings ever greater brightness (2:5; 5:30 and notes). BACK TO ISAIAH 58:10

STUDY NOTE FOR ISAIAH 58:11 watered garden ... spring. They will be greatly blessed and productive (1:30, 31 note; cf. John 7:38). Rainfall was scarce in ancient Israel, so irrigation was necessary to grow a wide variety of plants. BACK TO ISAIAH 58:11

STUDY NOTE FOR ISAIAH 58:12 ancient ruins shall be rebuilt. The restored exiles will need the spiritual and economic resources to rebuild Judah (44:26, 28; 61:4; Ezek. 36:10; Amos 9:14, 15; Hag. 1:2–9; Acts 15:15–17). Even before the exile, however, Judah’s sin brings about ruins that need to be rebuilt (see 1:7).

repairer of the breach. The state of a city’s walls was crucial to its well-being and security, as well as its self-image (see 49:16; Neh. 1:3). BACK TO ISAIAH 58:12

STUDY NOTE FOR ISAIAH 58:13 Sabbath ... holy day. The Lord does not reject ritual as such. This day is the sign of the covenant (56:2 note).

own ways ... own pleasure. Their goals are social prestige, financial gain, and political importance (cf. 33:15 and note). The Sabbath is not just a day to refrain from following their own agenda; it is a day for pursuing the Lord’s agenda. Failure to observe the Sabbath is thus a key barometer of Israel’s spiritual health. BACK TO ISAIAH 58:13

STUDY NOTE FOR ISAIAH 58:14 the heritage of Jacob your father. The Abrahamic promises of land and blessing that were transmitted to Israel through Jacob (see Gen. 12:1–3). BACK TO ISAIAH 58:14

STUDY NOTES FOR ISAIAH 59

STUDY NOTE FOR ISAIAH 59:1, 2 the LORD’s hand is not shortened ... made a separation. Unlike idols, which can do nothing to bless or curse, the Lord is still able to act. Yet He cannot simply be manipulated into action by the appropriate religious rituals (see 58:3). The people’s sins separate them from God such that He will not listen to their prayers or act to deliver them. BACK TO ISAIAH 59:1, 2

STUDY NOTE FOR ISAIAH 59:3 hands ... lips. The people are defiled in their actions and in their words, bearing false witness against their neighbors (v. 4). BACK TO ISAIAH 59:3

STUDY NOTE FOR ISAIAH 59:5 adders’ eggs ... spider’s web. The comparison indicates wickedness that is not just an impulsive act but a lifestyle. They carefully cultivate evil plans that will harm their neighbors. BACK TO ISAIAH 59:5

STUDY NOTE FOR ISAIAH 59:7 run ... swift. They do not hesitate to break God’s laws but run headlong toward evil (Prov. 1:16). Their actions result in discord and chaos, along with the shedding of innocent blood (Rom. 3:15–17). BACK TO ISAIAH 59:7

STUDY NOTE FOR ISAIAH 59:8 way of peace. As in the book of Proverbs, the “way” of a person denotes a settled pattern of behavior. Those who deny others peace will themselves be kept from it (48:22; 57:21). BACK TO ISAIAH 59:8

STUDY NOTE FOR ISAIAH 59:9–13 The prophet includes himself among the sinful community, as in ch. 6. These transgressions are not simply the property of others; everyone in the community is implicated in them (v. 12). At least some are willing to confess the community’s sin and repent. BACK TO ISAIAH 59:9

STUDY NOTE FOR ISAIAH 59:10 grope ... stumble. These words describe the experience of one cursed with blindness or darkness (Deut. 28:29; Job 5:14). The light promised in 58:10 has not yet dawned on this community. BACK TO ISAIAH 59:10

STUDY NOTE FOR ISAIAH 59:11 growl like bears ... moan like doves. Bears growl with anger, while the moaning of doves sounds like a sorrowful lament. Human emotions such as anger and lamentation, however, cannot achieve salvation, for they are unable to deal with the root problem, which is transgression. BACK TO ISAIAH 59:11

STUDY NOTE FOR ISAIAH 59:12 our sins testify against us. The Lord’s refusal to act (59:1, 2) was fully justified; through their rebellion against Him, the people have forfeited any right to deliverance. BACK TO ISAIAH 59:12

STUDY NOTE FOR ISAIAH 59:14 truth has stumbled in the public squares. Their sin is not merely a private issue; the center of their society is infected with a profound spiritual malaise. BACK TO ISAIAH 59:14

STUDY NOTE FOR ISAIAH 59:16 no one to intercede. No one is able to help, except the Messiah (53:12; Rom. 5:7). No one can intercede, for the Lord has turned His face away from His people because of their sins. Until that fundamental breach in their relationship is dealt with, there can be no restoration. Yet no human can act as the mediator, since all are implicated through their own transgressions. God Himself will have to act alone to accomplish salvation, proving that His arm is not too short after all (see v. 1).

righteousness. His victorious salvation (46:13; 51:6, 8; 56:1). BACK TO ISAIAH 59:16

STUDY NOTE FOR ISAIAH 59:17 breastplate ... helmet. Today, Christians put on this armor of God because God Himself in Christ has first worn it in our place (Eph. 6:13–17).

put on ... wrapped. The Lord of hosts will accomplish what no one else can do (42:13; 49:25; 52:10; Ex. 15:3). BACK TO ISAIAH 59:17

STUDY NOTE FOR ISAIAH 59:18 so will he repay. The Lord will act both to judge and to save. BACK TO ISAIAH 59:18

STUDY NOTE FOR ISAIAH 59:19 from the west ... from the rising of the sun. His intervention is not limited to His own people but extends from the west to the east, as far as the distant coastlands (v. 18). However, the earlier chapters have promised that this intervention will not only result in the judgment of the nations but in their salvation as well (see 51:5). BACK TO ISAIAH 59:19

STUDY NOTE FOR ISAIAH 59:20 Redeemer. He will come in the person of Jesus Christ, bringing salvation to all who repent and turn from their sins. Paul quotes this promise (Rom. 11:26, 27). See note on 35:9, 10. BACK TO ISAIAH 59:20

STUDY NOTE FOR ISAIAH 59:21 covenant. The Lord’s covenant of grace is renewed through the gift of His promised Holy Spirit (42:6 note; Acts 2: 38, 39).

Spirit. The role of the Spirit of God is mentioned several times in the OT (32:15; 44:3; Jer. 31:31–34; Ezek. 37:14; Zech. 12:10). The Spirit works “by and with the Word in our hearts” (Westminster Confession 1.5). His continuing presence with His people was secured with the revelation of the NT (John 16:7, 13; 2 Cor. 5:5; Gal. 3:14; 4:6). BACK TO ISAIAH 59:21

STUDY NOTES FOR ISAIAH 60

STUDY NOTE FOR ISAIAH 60:1 Arise. The imperative is addressed to Zion (v. 14).

shine. Zion receives and reflects God’s light (Luke 1:78, 79; Eph. 5:14; Rev. 21:23, 24). BACK TO ISAIAH 60:1

STUDY NOTE FOR ISAIAH 60:2 darkness shall cover ... Lord will arise. Although the world is in darkness, God’s light shines on His people (John 1:15; Col. 1:13; 1 Pet. 2:9).

his glory. See 4:5; 40:5; John 1:14; Rev. 21:11. BACK TO ISAIAH 60:2

STUDY NOTE FOR ISAIAH 60:3 nations shall come. See 2:2–4; 11:1; 42:16; 49:6. The prophecy has been fulfilled day by day since the coming of the gospel (Acts 9:15; 11:18).

kings to the brightness. They come to Christ (42:6; 49:6). The wise men who came to see Jesus were Gentiles (“nations”), if not “kings” in some sense. BACK TO ISAIAH 60:3

STUDY NOTE FOR ISAIAH 60:4 sons shall come from afar. See 43:6; 49:22. BACK TO ISAIAH 60:4

STUDY NOTE FOR ISAIAH 60:5 wealth ... shall come. See Hag. 2:7. The prophecy begins to be fulfilled with Darius’s contribution to the temple (Ezra 6:8, 9). It has a much greater fulfillment through the ascended Christ, the new temple (see John 2:19), who rules in the hearts of His people. BACK TO ISAIAH 60:5

STUDY NOTE FOR ISAIAH 60:6 Midian. A desert tribe famous for caravans and trade (Gen. 37:28, 36; Judg. 6:5, 6).

Ephah. A tribe related to Midian (Gen. 25:4).

Sheba. This country is renowned for its wealth (1 Kin. 10:1, 2).

gold and frankincense. These were among the gifts that the wise men brought to the baby Jesus in Matt. 2:11. BACK TO ISAIAH 60:6

STUDY NOTE FOR ISAIAH 60:7 flocks ... rams. For the sacrifices the restored temple will need a multitude of animals, which the nations will gladly provide.

Kedar. See note on 21:16.

Nebaioth. Related to the Ishmaelites (Gen. 25:13), and later known as Nabateans. Their capital was at Petra, fifty miles (80 km) south of the Dead Sea.

My beautiful house. The temple. See Ezra 7:27, where Ezra describes his mission in similar terms. BACK TO ISAIAH 60:7

STUDY NOTE FOR ISAIAH 60:8 that fly like a cloud ... like doves to their windows. Nothing can stand in the way of the motion of the clouds, and doves inevitably seek to return to their homes. Likewise, God’s people will inevitably and unstoppably return home, when the Lord calls them. BACK TO ISAIAH 60:8

STUDY NOTE FOR ISAIAH 60:9 coastlands shall hope for me. See 43:5–7, 14; 49:18; 51:5.

ships of Tarshish. See note on 23:5. The resumption of maritime trade is another way the glory of the new age is described in terms of Solomon’s splendor (1 Kin. 10:22).

silver and gold. See Hag. 2:7–9.

he has made you beautiful. Sharing the glory of the restored temple (v. 7). In the new covenant, the temple is a house made of living stones, formed of saints whom the Lord has clothed in His beautiful robes of righteousness (1 Pet. 2:5). BACK TO ISAIAH 60:9

STUDY NOTE FOR ISAIAH 60:10 Foreigners. As Hiram, king of Tyre, helped build the first temple (1 Kin. 5), and Cyrus and Darius, kings of Persia, the second (Ezra 6), so also today people of many nations are building up the church, the temple of the Lord (Eph. 2:11–22).

kings shall minister. The postexilic community has been promised that foreign kings will depart (49:17); now it is asserted that foreign kings will serve Mount Zion and worship God. In His wrath against kings, God will remember mercy and save some of them. BACK TO ISAIAH 60:10

STUDY NOTE FOR ISAIAH 60:11 gates ... day and night. Instead of attacking the city, the nations will bring tribute to the new Jerusalem (Rev. 21:25, 26). BACK TO ISAIAH 60:11

STUDY NOTE FOR ISAIAH 60:12 perish. See Gen. 12:3; Zech. 14:16–19; Heb. 2:3. BACK TO ISAIAH 60:12

STUDY NOTE FOR ISAIAH 60:13 sanctuary. Precious wood glorified Solomon’s temple as well (1 Kin. 6:15–18). This provides another connection between the former and latter glory (vv. 6, 9 and notes).

place of my feet. At first this expression referred to the ark of the covenant, which is the footstool of God’s invisible throne (Ps. 132:7; 1 Chr. 28:2); later, it referred to the temple, which housed the ark (Ezek. 43:7); and, finally, to the whole world, since the whole world is filled with God’s glory (66:1). BACK TO ISAIAH 60:13

STUDY NOTE FOR ISAIAH 60:16 nurse at the breast of kings. Figurative language for the wealth kings brought to Zion. In the past, the rulers of the world had oppressed Israel, but in the time to come they will support her. BACK TO ISAIAH 60:16

STUDY NOTE FOR ISAIAH 60:17 gold ... silver ... bronze ... iron. Bronze and iron are important metals used for making tools and weapons in Isaiah’s day. Each material is replaced by one stronger or more valuable as a sign of the wealth of the nations flooding into Jerusalem. By analogy, the cultural and social life of the country will be raised beyond what Solomon knew. Whatever the interim fulfillments of this prophecy, it looks ultimately to the splendor of the New Jerusalem (Rev. 21:9–27; see also Ps. 48). BACK TO ISAIAH 60:17

STUDY NOTE FOR ISAIAH 60:18 walls. God’s salvation and Israel’s praise constitute the defense of the spiritual temple, Christ and His church (26:1 note; cf. Zech. 2:4, 5). The injustice and violence described in 59:3–8 will be gone forever. BACK TO ISAIAH 60:18

STUDY NOTE FOR ISAIAH 60:19 everlasting light. God’s presence with His people (v. 1 note; Rev. 21:11, 23; 22:5). The sun and moon are perfectly adequate forms of light, but they pale into nothingness compared to the glory of God’s presence with His people. Just as there was light before the creation of sun and moon (Gen. 1:3–13), so there will be light after the sun and moon are no more (Rev. 21:23). BACK TO ISAIAH 60:19

STUDY NOTE FOR ISAIAH 60:20 Your sun shall no more go down. The problem with the sun and moon as sources of light is their changeableness. The sun goes down at night, while the moon waxes and wanes. In contrast, the Lord’s presence with His people in the eternal state is unchanging and unending. BACK TO ISAIAH 60:20

STUDY NOTE FOR ISAIAH 60:21 the work of my hands. Their salvation is God’s work from beginning to end (59:15–19). BACK TO ISAIAH 60:21

STUDY NOTES FOR ISAIAH 61

STUDY NOTE FOR ISAIAH 61:1 Spirit. The speaker is the messianic Servant. See 11:2; 42:1; 48:16; 59:21 and notes. The prophecy is fulfilled in the ministry of Christ, as He Himself declares (Luke 3:22; 4:18, 19). Isaiah is included (62:1) as a shadow or forerunner of Jesus.

good news to the poor. See Is. 40:9; 52:7; Ps. 9:18 note; Luke 7:22.

proclaim liberty. This phrase may be an allusion to the liberation of slaves in the Year of Jubilee (Lev. 25:10). It will resonated deeply with those in bondage in Babylon. BACK TO ISAIAH 61:1

STUDY NOTE FOR ISAIAH 61:2 the year of theLORD’s favor. Through His death and resurrection, Jesus inaugurated the “day of salvation” (2 Cor. 6:2) in which the gospel is preached all over the world, and those who were estranged can find peace in Him (Eph. 2:12, 13; 3:5; 2 Tim. 1:10).

day of vengeance. Jesus stopped reading before this portion of Isaiah’s oracle, indicating that His work is split into two phases (Luke 4:18–20; cf. Mal. 4:6 with Luke 1:17). The time of healing belongs to His first coming; the time of judgment to the second (1 Thess. 1:10). See note on 34:8.

to comfort all who mourn. See Matt. 5:4. Those who mourn over the sins that surround them (59:9–15) will be comforted when the Lord redeems the remnant of His people. BACK TO ISAIAH 61:2

STUDY NOTE FOR ISAIAH 61:3 a beautiful headdress instead of ashes. In Isaiah’s day, ashes are worn on the head as a sign of mourning. When the mourners are comforted, their ashes will be replaced by a headdress befitting their newfound joy.

oaks of righteousness, the planting of theLORD. Oaks are sturdy trees, not easily uprooted. The strength of the people will come from the fact that the Lord plants them, not from themselves (see 60:21). BACK TO ISAIAH 61:3

STUDY NOTE FOR ISAIAH 61:5 strangers ... foreigners. Foreign servants will do the mundane farming chores, so that the Israelites can be free to become priests and ministers of God as He has always intended them to be (v. 6; cf. Ex. 19:5, 6). BACK TO ISAIAH 61:5

STUDY NOTE FOR ISAIAH 61:6 wealth of the nations. See note on 60:5. BACK TO ISAIAH 61:6

STUDY NOTE FOR ISAIAH 61:7 shame ... dishonor. These words describe the experience of the Babylonian exile of the sixth century B.C. (30:3; 50:4–6).

a double portion. The firstborn inherits a double portion (Deut. 21:17). This image indicates that Israel will once again be the Lord’s firstborn (Ex. 4:22). BACK TO ISAIAH 61:7

STUDY NOTE FOR ISAIAH 61:8 everlasting covenant. See notes on 24:5; 42:6; 55:3. BACK TO ISAIAH 61:8

STUDY NOTE FOR ISAIAH 61:9 descendants. The blessings of the covenant are extended to the children (59:21).

all who see ... blessed. Alludes to the promise to Abraham (41:8; 51:2; Gen. 12:2, 3). BACK TO ISAIAH 61:9

STUDY NOTE FOR ISAIAH 61:10 I. Zion is represented here as having received the blessings described in v. 3, e.g., joy and the garments of praise. To be “clothed” with something is a common metaphor for a change in status or condition (52:1; Zech. 3:3–5; Matt. 22:11; Rev. 19:7, 8). BACK TO ISAIAH 61:10

STUDY NOTE FOR ISAIAH 61:11 righteousness and praise. The goal of God’s acts of salvation is to have a holy people for the praise of His glory (Eph. 1:4–6). BACK TO ISAIAH 61:11

STUDY NOTES FOR ISAIAH 62

STUDY NOTE FOR ISAIAH 62:1 For Zion’s sake. God acts not only for His own glory but for the good of His people (Rom. 8:28).

burning torch. This picture of salvation as a welcoming light is developed in 58:8; 60:1–3. BACK TO ISAIAH 62:1

STUDY NOTE FOR ISAIAH 62:2 nations ... kings. They witness the confirmation of the promises (2:2–4; 41:2 note; 52:10; 60:3; 61:11).

a new name. Like new clothes (61:10 note), the new name signifies a renewed relationship and enhanced privilege (vv. 4, 12; cf. 1:26; 56:5; 60:14, 18; cf. Gen. 17:5, 15; Rev. 2:17; 3:12). BACK TO ISAIAH 62:2

STUDY NOTE FOR ISAIAH 62:3 crown of beauty. The Lord shares His glory with His people. See 60:9. BACK TO ISAIAH 62:3

STUDY NOTE FOR ISAIAH 62:4 Forsaken ... Married. The promised renaming process is underway, redefining Jerusalem’s status before God. BACK TO ISAIAH 62:4

STUDY NOTE FOR ISAIAH 62:5 so shall your God rejoice over you. The Lord does not redeem His people reluctantly and under obligation. He delights to do so because He rejoices in her (Zeph. 3:17). BACK TO ISAIAH 62:5

STUDY NOTE FOR ISAIAH 62:6 watchmen. An image for prophets (cf. 56:10 note, though there they are ineffective, false prophets).

they shall never be silent. Not because the danger is constant but because they are constantly declaring the Lord’s praise and interceding for the city (see 62:1). BACK TO ISAIAH 62:6

STUDY NOTE FOR ISAIAH 62:8 has sworn by his right hand and by his mighty arm. That is, by Himself (see 14:24; 40:10 note; 41:10; 51:9; 52:10; 53:1).

food for your enemies. The curse (Lev. 26:16; Deut. 28:33) will be replaced by blessing. BACK TO ISAIAH 62:8

STUDY NOTE FOR ISAIAH 62:9 drink it in the courts of my sanctuary. Part of the annual tithe was brought to the temple in Jerusalem for a celebration, which might include alcoholic beverages (Deut. 14:22–26). In the restoration, the people will celebrate in God’s presence with no fear of their enemies. BACK TO ISAIAH 62:9

STUDY NOTE FOR ISAIAH 62:10 Go through, go through ... build up, build up. These imperatives emphatically encourage the people to worship.

gates. These lead into the court of the sanctuary (v. 9).

lift up a signal. See 11:10; 49:22. Salvation is for the peoples as well as for Israel. BACK TO ISAIAH 62:10

STUDY NOTE FOR ISAIAH 62:11 daughter of Zion. See note on 1:8. BACK TO ISAIAH 62:11

STUDY NOTE FOR ISAIAH 62:12 Holy People. See 4:3; Ex. 19:6; 1 Pet. 2:9, 10. Isaiah returns to the theme of a new name (see v. 2).

Redeemed. See note on 35:9. BACK TO ISAIAH 62:12

STUDY NOTES FOR ISAIAH 63

STUDY NOTE FOR ISAIAH 63:1 Who is this. The passage depicts God coming as the divine warrior (59:15–19), having accomplished the salvation of His people. This is the good news that the watchmen on the walls are to declare to their contemporaries (52:7–10).

Edom. Represents the ungodly and proud nations, as it does often in the OT (34:1–17, esp. v. 5; cf. Lam. 4:21, 22; Ezek. 35; Joel 3:19; Obad. 14, 15; Mal. 1:2–5).

Bozrah. An important city in Edom thirty miles (48 km) southeast of the Dead Sea. BACK TO ISAIAH 63:1

STUDY NOTE FOR ISAIAH 63:3 alone. God has won the victory without needing or receiving help from anyone else, and therefore does not need to share His glory with anyone (59:16).

winepress ... stained. An extended metaphor for the day of the Lord (Lam. 1:15; Joel 3:13; Rev. 14:17–20; 19:15). The winepress represents the battle, and the juice pressed out represents the casualties of war. The depiction also forms part of the blessing on Judah in Gen. 49:11, for in Jesus Christ God comes as a descendant of Judah to win the victory by shedding His own blood for the sake of His people. On the last day, Jesus Christ will return to win the final victory over all of His foes (Rev. 19:13–15). BACK TO ISAIAH 63:3

STUDY NOTE FOR ISAIAH 63:4 day of vengeance ... my year of redemption. Alludes to the laws concerning slaves and property in the Jubilee year (Lev. 25). This idea of redemption is developed throughout Isaiah, especially in 61:1–63:6 (34:8; 35:9 and notes). The full redemption of God’s people necessarily includes the judgment of His enemies, though NT reveals that there is a chronological separation between the Messiah’s coming to bring salvation and His coming to bring judgment.

had come. The future is already seen through faith. BACK TO ISAIAH 63:4

STUDY NOTE FOR ISAIAH 63:7 I will recount. Isaiah will proclaim aloud (Pss. 51:13–15; 89:1; 145:7) the Lord’s mighty acts of the past, described as His “steadfast love” (hesed), His covenant loyalty to His people. BACK TO ISAIAH 63:7

STUDY NOTE FOR ISAIAH 63:8 children who will not deal falsely. What Israel was called to be, the faithful children of God (Ex. 4:22; Deut. 14:1), not what they actually became, the rebellious children described in 1:2–4. BACK TO ISAIAH 63:8

STUDY NOTE FOR ISAIAH 63:9 affliction. Israel’s sufferings in Egypt (Ex. 2:23–25).

angel of his presence. See Ex. 14:19; 23:20–23. God Himself was with His people in angelic form, rescuing them from the enemies in miraculous ways. In v. 11, God’s presence in the midst of His people is by His Holy Spirit.

carried. Cf. Ex. 19:4; Deut. 1:31; 32:10–12. BACK TO ISAIAH 63:9

STUDY NOTE FOR ISAIAH 63:10 grieved his Holy Spirit. Rebellion against God’s word brought the patience of God’s Spirit to an end, and the exile resulted (cf. 2 Chr. 36:15–21; Ps. 106:33; Acts 7:51; Eph. 4:30). Divine patience is longsuffering, but it will not restrain God’s judgment forever. BACK TO ISAIAH 63:10

STUDY NOTE FOR ISAIAH 63:11 days of old. The period of the exodus and wilderness wanderings. This period, before Israel entered the land, is intensely relevant to those who are in exile in Babylon, and thus once again outside the land. In spite of the Lord’s faithfulness to them, they face the same temptations to doubt, grumble, and rebel against Him.

shepherds of his flock. Moses was this shepherd. Jesus is our shepherd (Heb. 3:1–6; 13:20). BACK TO ISAIAH 63:11

STUDY NOTE FOR ISAIAH 63:15 Look down from heaven and see. The prophet asks the Lord to renew His presence with His people as of old, restoring them from captivity. He appeals to the Lord’s compassion and mercy because the people have not merited the Lord’s aid. BACK TO ISAIAH 63:15

STUDY NOTE FOR ISAIAH 63:16 our Father. God has always been the Father of His people (64:8; Ex. 4:22, 23; Jer. 3:4, 19); they are His children by adoption (Deut. 32:6; Rom. 8:15). They are rebellious children, and so might be disowned by earthly fathers such as Abraham or Israel (Jacob), but God will still be their father and their redeemer, buying them back from their self-inflicted bondage because of His grace and mercy.

Abraham. See 51:2. BACK TO ISAIAH 63:16

STUDY NOTE FOR ISAIAH 63:17 make us wander. God makes those who reject Him stray (Rom. 1:20–25; 2 Thess. 2:10–12), and may confirm them in their sin (6:10; Ex. 4:21; Ps. 95:8). Isaiah’s own preaching brings blindness and deafness to those who have rebelled against God (6:9, 10). BACK TO ISAIAH 63:17

STUDY NOTE FOR ISAIAH 63:18 our adversaries. The Babylonians (Ps. 74:4–8). BACK TO ISAIAH 63:18

STUDY NOTE FOR ISAIAH 63:19 like those over whom you have never ruled. The Lord’s reign over His people was manifest in His gift of the Promised Land. When they went into exile, the testimony to the relationship between the Lord and His people was erased.

called by your name. To signify ownership (Deut. 28:10; Jer. 14:9). BACK TO ISAIAH 63:19

STUDY NOTES FOR ISAIAH 64

STUDY NOTE FOR ISAIAH 64:1 Oh that you would ... come down. With eloquence Isaiah pleads with God not just to look down from heaven (63:15) but to come down, making His presence unmistakably clear, especially in the fires of judgment on His enemies (4:4, 5 and notes; Ex. 19:18; Heb. 12:18). BACK TO ISAIAH 64:1

STUDY NOTE FOR ISAIAH 64:3 awesome things. An allusion to God’s appearance on Mount Sinai after the exodus (Ex. 19:16–18; Deut. 10:21; Pss. 66:3–6; 106:22; see Ezek. 32:6–8 note). Such appearances often involve shaking the heavens and the earth, especially the mountains, which represent unshakable strength (Ps. 46:2). BACK TO ISAIAH 64:3

STUDY NOTE FOR ISAIAH 64:5 him who joyfully works righteousness. Those who sincerely seek to serve the Lord, unlike the insincere followers in ch. 58. BACK TO ISAIAH 64:5

STUDY NOTE FOR ISAIAH 64:6 unclean. Unfit to be in God’s presence (Lev. 13:45, 46; Hag. 2:13, 14).

polluted garment. Under the old covenant, garments stained by menstruation are defiled, as is anything else that comes into contact with a flow of life-fluids from the body (30:22 note; Lev. 15:19; Ezek. 36:17; cf. Phil. 4:7, 8). Since God is the Lord of life, nothing associated with a diminishment of life can enter His presence. Our problem is not merely our sinful acts but the fact that even our very best works are defiled before Him.

We all fade like a leaf. We are transitory mortals, while the Lord endures forever (40:7, 8). Like the wicked in Ps. 1, we are easily blown away in the wind. BACK TO ISAIAH 64:6

STUDY NOTE FOR ISAIAH 64:8 our Father. See note on 63:16.

clay ... work of your hand. See notes on 22:11; 27:11; cf. Jer. 18:1–11; Rom. 9:20, 21. God is sovereign over the fate of all people; we exist to be shaped by Him. BACK TO ISAIAH 64:8

STUDY NOTE FOR ISAIAH 64:9 Cf. the promises of 43:25; 54:7, 8. BACK TO ISAIAH 64:9

STUDY NOTE FOR ISAIAH 64:10 holy cities. The cities of Judah. BACK TO ISAIAH 64:10

STUDY NOTE FOR ISAIAH 64:11 holy and beautiful house. The object of Isaiah’s prayer in 63:15.

our fathers. The speakers are at least a generation removed from the fall of the temple in 586 B.C. BACK TO ISAIAH 64:11

STUDY NOTES FOR ISAIAH 65

STUDY NOTE FOR ISAIAH 65:1 Here am I. This is repeated for emphasis. God’s presence is salvation, and He is always ready to reveal Himself, even to those who are not looking for Him. See Is. 52:6.

a nation that was not called by my name. Gentiles (42:1; 49:6). Paul quotes this prophecy in Rom. 10:20. God’s salvation does not conform to human expectations; it originates in His free decision as the potter (64:8). Cf. Rom. 9:11, 12, 25, 26; 10:30, 31; 11:6, 17 on this important principle. BACK TO ISAIAH 65:1

STUDY NOTE FOR ISAIAH 65:2 spread out my hands. Unlike the people whose “hands are full of blood” (1:15), the Lord has reached out with love, entreating His own people to come to Him, but they will not come (John 1:11). Instead, they prefer to walk in ways that were not good (cf. Ezek. 20:25). BACK TO ISAIAH 65:2

STUDY NOTE FOR ISAIAH 65:3 to my face. They did not hide their offensive, idolatrous acts (sinful patterns that they adopted from surrounding nations), which are listed in the following verses.

sacrificing in gardens. Sacrifices associated with fertility religions (1:29 note). BACK TO ISAIAH 65:3

STUDY NOTE FOR ISAIAH 65:4 sit in tombs. They go there to consult the spirits of the dead (8:19; 29:4).

pig’s flesh. Eating pork was prohibited (66:3, 17; Lev. 11:7, 8; Deut. 14:8). BACK TO ISAIAH 65:4

STUDY NOTE FOR ISAIAH 65:5 I am too holy for you. Their self-righteousness contrasts dramatically with the true state of affairs, described in 64:6.

smoke ... fire. They are a constant annoyance to God. BACK TO ISAIAH 65:5

STUDY NOTE FOR ISAIAH 65:6 repay. The principle of retribution applies in God’s judgment (Obad. 15; Gal. 6:7; 1 Pet. 1:17; Rev. 20:12, 13; 22:12). BACK TO ISAIAH 65:6

STUDY NOTE FOR ISAIAH 65:7 your iniquities and your fathers’ iniquities. Since they are sinning in exactly the same way as their ancestors, it is fitting that they should receive the same punishment. BACK TO ISAIAH 65:7

STUDY NOTE FOR ISAIAH 65:8 new wine. The new wine in the cluster is the remnant for whose sake the whole is preserved (Matt. 13:29). The remnant is among both Israel (1:9 note) and the nations (56:6; cf. Gen. 18:22–33). BACK TO ISAIAH 65:8

STUDY NOTE FOR ISAIAH 65:9 my chosen shall possess it. The kingdom will be theirs (14:1 note; 57:13; cf. Obad. 19–21). BACK TO ISAIAH 65:9

STUDY NOTE FOR ISAIAH 65:10 Sharon. A fertile plain on the Mediterranean coast south of Mount Carmel. It is a picture of how the Lord will transform creation (33:9; 35:1, 2 and notes).

Valley of Achor. South of Jericho (Josh. 7:24; Hos. 2:15). BACK TO ISAIAH 65:10

STUDY NOTE FOR ISAIAH 65:11 Fortune ... Destiny. Syrian gods whose names speak of the good fortune worshiping them is supposed to bring. Yet in reality, those who seek them are destined for destruction. BACK TO ISAIAH 65:11

STUDY NOTE FOR ISAIAH 65:12 when I called, you did not answer. The Lord will answer those who are not seeking Him (65:1), while those whom He has called but have not responded will go to destruction. BACK TO ISAIAH 65:12

STUDY NOTE FOR ISAIAH 65:13 my servants ... you. A contrast exists between the faithful remnant, who will be preserved, and the unfaithful idolaters, whose end is torment. Even though God’s people may face persecution and loss in the present, their final destiny is blessing. BACK TO ISAIAH 65:13

STUDY NOTE FOR ISAIAH 65:15 for a curse. To have your name remembered as a curse (“May you be like X”) is an even worse fate than being forgotten.

another name. See note on 62:2. A name of blessing rather than curse. BACK TO ISAIAH 65:15

STUDY NOTE FOR ISAIAH 65:16 God of truth. The Hb. word translated “truth” is “amen”; see 2 Cor. 1:20; Rev. 3:14; also John 14:6; 1 John 5:20. That is, the God who is true. BACK TO ISAIAH 65:16

STUDY NOTE FOR ISAIAH 65:17 new heavens and a new earth. This prophecy awaits the second coming of Christ (2 Pet. 3:13; Rev. 21:1). In the meantime, through faith the saints experience in part the blessing of the age to come (42:9; 43:19 and notes).

the former things. The adversities and disgrace brought on by sin, especially the judgment of the exile (41:22 note). BACK TO ISAIAH 65:17

STUDY NOTE FOR ISAIAH 65:18 create Jerusalem. It will be altogether new with no remembrance of the sins of the old city (Rev. 21:1, 2), thereby accomplishing God’s purpose for it in the beginning (see Ps. 48:1). BACK TO ISAIAH 65:18

STUDY NOTE FOR ISAIAH 65:20–25 Here the blessings of the new heavens and earth are described in pictorial terms as the experience of the blessings promised for obedience to the Sinai covenant, such as long life, freedom from invasion, and safety from wild animals (cf. Deut. 28:30).

65:20 infant ... old man. Premature death of infants or persons in midcareer can provoke the thought that life is meaningless. Such early death, as also the transfer of one person’s reward to another person who has not earned it (v. 22), is part of God’s judgment on sin. God promises to remove this curse from His people (Amos 5:11 note). This is possible because Christ has come and fulfilled the terms of the Law, meriting its blessings for Himself and all those who are in Him. BACK TO ISAIAH 65:20

STUDY NOTE FOR ISAIAH 65:22 like the days of a tree. In Ps. 1, the righteous are compared to a well-watered tree, while the wicked are driven away by the wind like chaff (see 64:6). BACK TO ISAIAH 65:22

STUDY NOTE FOR ISAIAH 65:25 wolf and lamb. See 11:6, 7. The images are not simply about the future of animals but the future of humanity, indicating that people will no longer oppress one another as they have in the past (see 59:14, 15).

dust shall be the serpent’s food. Alludes to Gen. 3:14. The curse on Satan is carried out, with the resulting blessings for redeemed humanity. BACK TO ISAIAH 65:25

STUDY NOTES FOR ISAIAH 66

STUDY NOTE FOR ISAIAH 66:1 footstool. Cf. 30:16; 37:16. Elsewhere the ark of the covenant is called God’s footstool, but the entire earth is small enough to fulfill that role. Any temple constructed by human hands cannot possibly contain the Lord.

the place of my rest. Cf. Num. 10:35, 36. The ark represents the presence of God with His people. BACK TO ISAIAH 66:1

STUDY NOTE FOR ISAIAH 66:2 he who is humble and contrite in spirit. Even though the heaven of heavens cannot contain His majesty, the Lord stoops low to enter a relationship with the humble and the repentant (see 57:15). BACK TO ISAIAH 66:2

STUDY NOTE FOR ISAIAH 66:3, 4 The Lord hates empty religious expressions as much as outright paganism—even when people are (externally) following the laws that He has given them explicitly (Jer. 7:21–23 note). Heartfelt obedience is always better than sacrifice (see 58:5; 1 Sam. 15:22). Mere external conformity to God’s demands without the desire to love and serve Him from the heart is ultimately equivalent to paganism.

66:3 kills a man. Possibly an allusion to child sacrifice (cf. Jer. 7:31; Ezek. 23:39).

breaks a dog’s neck. Only certain animals are prescribed for sacrifice. The dog is not even permitted for food (56:10 note; Lev. 11:26). BACK TO ISAIAH 66:3

pig’s blood. See 65:4.

66:4 bring their fears upon them. Pagan idolatry offers the promise of security and blessing in exchange for the rote external performance of religious ceremonies. People often see biblical religion in much the same way, believing that going through the motions is enough to please the Lord. However, such religious rituals are not simply valueless—they are counterproductive, bringing upon the worshipers the very things that they fear most.

when I called, no one answered. See 65:12. The essence of true religion is a responsive heart to God’s Word. BACK TO ISAIAH 66:4

STUDY NOTE FOR ISAIAH 66:5 who hate you. The opposition reflected in ch. 65 between God’s servants and nominal Israel has intensified to the point where the faithful are being cast out of the community for the sake of the Lord. The same thing happens in the NT (see Luke 6:22, 23).

Let ... joy. Such an expression of praise by rebellious people is hypocritical righteousness.

shall be put to shame. Humiliation is the fate of the persecutors. See v. 10 for the fate of the persecuted. BACK TO ISAIAH 66:5

STUDY NOTE FOR ISAIAH 66:6 A sound from the temple. The Lord is coming from His earthly palace to render judgment upon His enemies within His own community. BACK TO ISAIAH 66:6

STUDY NOTE FOR ISAIAH 66:7 Before ... birth. The birth of the new community will be sudden and miraculous, and no human effort will contribute to it. Christ laid the foundation of the church in His lifetime, especially in the week of His death and resurrection (John 2:19). BACK TO ISAIAH 66:7

STUDY NOTE FOR ISAIAH 66:9 God’s purposes will not be frustrated or begun and left unfinished. BACK TO ISAIAH 66:9

STUDY NOTE FOR ISAIAH 66:10 Rejoice ... all you who mourn. This points to the unexpected logic of Jesus’ beatitudes (see Matt. 5:4). Those who mourn over Jerusalem’s state of disgrace and internal turmoil (see v. 5) are called to rejoice all the more at the prospect of the new heavens and new earth where such things will be gone forever. BACK TO ISAIAH 66:10

STUDY NOTE FOR ISAIAH 66:11 nurse ... satisfied. See note on 60:16. BACK TO ISAIAH 66:11

STUDY NOTE FOR ISAIAH 66:12 her. Mother Jerusalem (vv. 8, 10).

like a river. The image of a river of blessing flowing out from the presence of God is ubiquitous in the Scriptures (Gen. 2:10–14; Ps. 46:4; Ezek. 47:1–12; Rev. 22:1, 2). In an arid climate, it is a potent picture of abundance and peace.

glory of the nations. See 60:5–7. BACK TO ISAIAH 66:12

STUDY NOTE FOR ISAIAH 66:13 As one whom his mother comforts. The Lord likens His tender love to that of a mother comforting her child. The same image of comfort began this section in 40:1. BACK TO ISAIAH 66:13

STUDY NOTE FOR ISAIAH 66:14 your bones shall flourish like the grass. Reversing the image of 40:7, where the focus is on the transitory nature of grass, here the focus is on the rapidity with which grass springs up. BACK TO ISAIAH 66:14

STUDY NOTE FOR ISAIAH 66:15 fire ... whirlwind. These depict lightning and storm clouds respectively (Deut. 33:26; Ps. 18:10; Jer. 4:13), common accompaniments of God’s appearance (10:17, 18; 29:6; Ezek. 1:4; 32:6–8 note). Isaiah earlier prayed for God to come in this way to bring judgment to His enemies and vindication for His people (64:1–3). BACK TO ISAIAH 66:15

STUDY NOTE FOR ISAIAH 66:16 sword. The Lord appears as a warrior (27:1; 34:5; Rev. 19:11–18). See notes on 9:6; 13:4; 40:10; 42:13. BACK TO ISAIAH 66:16

STUDY NOTE FOR ISAIAH 66:17 gardens ... pig’s flesh ... abomination. See v. 3; 65:2–5. These are pagan practices. BACK TO ISAIAH 66:17

STUDY NOTE FOR ISAIAH 66:18 their works and their thoughts. The works and thoughts of those to be gathered. The Lord’s judgment is never based on guesswork or circumstantial evidence; He knows the hearts of people (see 1 Sam. 2:3).

all nations and tongues. There will be universal acknowledgement of the Lord’s kingdom (Zech. 8:23; Rev. 7:9, 10).

glory. God’s glory in His temple (Ezek. 11:22, 23; 44:4). BACK TO ISAIAH 66:18

STUDY NOTE FOR ISAIAH 66:19 sign. See 7:14; 11:10, 12; 55:12, 13. The Lord’s great works have not been done in secret.

survivors. The true worshipers who survive persecution (v. 5; Matt. 24:9–14) bring God’s glory to the nations (v. 18).

Tarshish. See note on 23:5. Probably Spain.

Pul, and Lud. In North Africa.

Tubal. South of the Black Sea in modern Turkey (Ezek. 38:2, 3; 39:1).

Javan. The people of Asia Minor or Greece (Ezek. 27:13, 19; Joel 3:6).

declare ... nations. The Gentiles will submit themselves to the Lord and rejoice in His mighty acts (24:16 note). This promise finds fulfillment in the book of Acts as the gospel goes out from Jerusalem to Judea, Samaria, and the ends of the earth (Acts 1:8). BACK TO ISAIAH 66:19

STUDY NOTE FOR ISAIAH 66:20 all your brothers. The Gentiles will bring dispersed Israel back to the temple (2:2–4; 43:5; 60:4, 9; Rom. 11:11–14). BACK TO ISAIAH 66:20

STUDY NOTE FOR ISAIAH 66:22 new heavens ... new earth. See note on 65:17 (cf. 2 Pet. 3:13; Rev. 21:1).

your offspring and your name. God’s people will never again suffer reproach, but they will enjoy everlasting glory (43:1 note; 65:18, 19; cf. Jer. 31:35, 36). BACK TO ISAIAH 66:22

STUDY NOTE FOR ISAIAH 66:23 new moon ... Sabbath. There will be universal worship of God at His appointed times (cf. Zech. 14:16). BACK TO ISAIAH 66:23

STUDY NOTE FOR ISAIAH 66:24 worm ... fire. Jerusalem’s garbage dump becomes symbolic of perpetual punishment and anguish (30:33 note; Mark 9:47, 48). As Jesus taught, there will be a final separation of the righteous and the wicked, the one going to everlasting joy and the other going to everlasting torment (Matt. 13:24–30, 47–50). BACK TO ISAIAH 66:24

FOOTNOTES FOR ISAIAH 1

1 Or Sons; also verse 4

1 Or law

1 Or dispute 2 Or become unchaste

1 Some Hebrew manuscripts you

FOOTNOTES FOR ISAIAH 2

1 Or teaching

1 Hebrew dust

FOOTNOTES FOR ISAIAH 3

2 Hebrew staff

1 Or caprice 2 Hebrew binder of wounds 3 Hebrew the eyes of his glory

1 Or they have confused 2 Or grazed over; compare Exodus 22:5

FOOTNOTES FOR ISAIAH 4

1 Or purging

FOOTNOTES FOR ISAIAH 5

1 Or grazed over; compare Exodus 22:5 2 The Hebrew words for justice and bloodshed sound alike 3 The Hebrew words for righteous and outcry sound alike 4 Hebrew ten yoke, the area ten yoke of oxen can plow in a day 5 A bath was about 6 gallons or 22 liters; a homer was about 6 bushels or 220 liters; an ephah was about 3/5 bushel or 22 liters

1 Or without their knowledge 2 Or die of hunger 3 Hebrew her nobility 4 Hebrew high 5 Hebrew high

FOOTNOTES FOR ISAIAH 6

1 Or hem

1 Or may his glory fill the whole earth 2 Or Hear indeed 3 Or see indeed 4 Hebrew fat

1 Or purged 2 Or offspring

FOOTNOTES FOR ISAIAH 7

3 Hebrew Syria has rested upon 4 Hebrew his heart 5 Shear-jashub means A remnant shall return 6 Hebrew let us split it open 7 The Hebrew for you is plural in verses 9, 13, 14 8 The Hebrew for you and your is singular in verses 11, 16, 17

1 That is, Isaiah 2 Immanuel means God is with us 3 Or watering holes, or brambles 4 A shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR ISAIAH 8

1 Hebrew with a man’s stylus 2 Maher-shalal-hash-baz means The spoil speeds, the prey hastens 3 Or Be evil 4 Or dismayed 5 The Hebrew for God is with us is Immanuel 6 Or law; also verse 20

1 Hebrew it 2 Or speak contemptuously by

FOOTNOTES FOR ISAIAH 9

3 Ch 8:23 in Hebrew 4 Or of the Gentiles 5 Ch 9:1 in Hebrew 6 Or is upon 7 Or is called

1 Or speaks disgraceful things

FOOTNOTES FOR ISAIAH 10

1 Hebrew I

1 The meaning of the Hebrew is uncertain

FOOTNOTES FOR ISAIAH 11

1 Probably Nubia 2 Hebrew devote to destruction 3 Or wind

FOOTNOTES FOR ISAIAH 12

1 The Hebrew for you is singular in verse 1 2 Hebrew for Yah, theLORD 3 The Hebrew for you is plural in verses 3, 4 4 Or this is made known 5 The Hebrew for your in verse 6 is singular, referring to the inhabitant of Zion

FOOTNOTES FOR ISAIAH 13

6 Or those who exult in my majesty

1 Or earth; also verse 9 2 The Hebrew words for destruction and almighty sound alike

1 Hebrew dash in pieces 2 Or owls 3 Or foxes

FOOTNOTES FOR ISAIAH 14

4 Or servants

1 Dead Sea Scroll (compare Septuagint, Syriac, Vulgate); the meaning of the word in the Masoretic Text is uncertain

1 Or in the remote parts of Zaphon 2 Hebrew house 3 Possibly porcupine, or owl

FOOTNOTES FOR ISAIAH 15

1 Hebrew the house 2 Or temple, even Dibon to the high places 3 Dead Sea Scroll, Vulgate (compare Syriac); Masoretic Text Dimon; twice in this verse

FOOTNOTES FOR ISAIAH 16

1 Some Hebrew manuscripts, Septuagint, Syriac; Masoretic Text let my outcasts sojourn among you; as for Moab, be a shelter to them

FOOTNOTES FOR ISAIAH 17

1 Or though you carefully fence them 2 Or will be a heap

FOOTNOTES FOR ISAIAH 18

1 Probably Nubia

FOOTNOTES FOR ISAIAH 19

1 Or I will swallow up

1 Dead Sea Scroll and some other manuscripts City of the Sun

FOOTNOTES FOR ISAIAH 20

1 Probably Nubia

FOOTNOTES FOR ISAIAH 21

1 Or they set the watchman 2 Dead Sea Scroll, Syriac; Masoretic Text Then a lion cried out, or Then he cried out like a lion

FOOTNOTES FOR ISAIAH 23

1 Hebrew Kittim; also verse 12

1 Hebrew they will have labor pains 2 The Hebrew words for glory and hosts sound alike 3 Or that has become nothing 4 Or lifetime

FOOTNOTES FOR ISAIAH 24

1 Or land; also throughout this chapter

1 Hebrew from the sea 2 Hebrew in the realm of light 3 The Hebrew words for terror, pit, and snare sound alike

FOOTNOTES FOR ISAIAH 25

1 The Hebrew words for dunghill and for the Moabite town Madmen (Jeremiah 48:2) sound alike 2 Or in spite of the skill

FOOTNOTES FOR ISAIAH 27

1 Many Hebrew manuscripts A vineyard of wine

1 Hebrew In those to come 2 Or By driving her away; the meaning of the Hebrew word is uncertain 3 Or wind 4 Septuagint and this is the blessing when I take away his sin 5 Hebrew from the River

FOOTNOTES FOR ISAIAH 28

1 The Hebrew words for glory and hosts sound alike 2 Or confused by

1 Dead Sea Scroll I am laying

1 A type of wheat 2 Or Grain is crushed for bread; he will surely thresh it, but not forever

FOOTNOTES FOR ISAIAH 29

1 Ariel could mean lion of God, or hero (2 Samuel 23:20), or altar hearth (Ezekiel 43:15–16) 2 Or Linger awhile

FOOTNOTES FOR ISAIAH 30

1 Hebrew who weave a web

1 Some Hebrew manuscripts, Syriac, Targum, Vulgate, and Greek versions; Masoretic Text forever and ever 2 Or repentance

1 Hebrew in weight of uplifted clouds

1 Or For Topheth

FOOTNOTES FOR ISAIAH 31

1 The Hebrew words for hosts and to fight sound alike 2 Hebrew they

FOOTNOTES FOR ISAIAH 32

1 Or security

FOOTNOTES FOR ISAIAH 33

1 Hebrew his 2 Masoretic Text; Dead Sea Scroll witnesses

FOOTNOTES FOR ISAIAH 34

1 That is, set apart (devoted) as an offering to the Lord (for destruction); also verse 5

1 Hebrew her streams 2 The identity of the animals rendered hawk and porcupine is uncertain 3 Hebrew formlessness 4 Or owls 5 Identity uncertain

FOOTNOTES FOR ISAIAH 35

1 Or if they are fools, they shall not wander in it

FOOTNOTES FOR ISAIAH 36

1 Rabshakeh is the title of a high-ranking Assyrian military officer

1 Hebrew Make a blessing with me

FOOTNOTES FOR ISAIAH 37

1 Probably Nubia

1 Some Hebrew manuscripts and 2 Kings 19:26; most Hebrew manuscripts like a field

FOOTNOTES FOR ISAIAH 38

1 Or live; also verses 9, 21

1 Hebrew to your days 2 The meaning of the Hebrew verse is uncertain 3 Or In the quiet 4 Or (with Targum) I cried for help

FOOTNOTES FOR ISAIAH 40

1 Or hardship 2 Or A voice of one crying

1 Revocalization based on Dead Sea Scroll, Septuagint, Vulgate; Masoretic Text And someone says 2 Or all its constancy 3 Or O herald of good news to Zion 4 Or O herald of good news to Jerusalem 5 Or has directed

1 Or He chooses valuable wood

FOOTNOTES FOR ISAIAH 41

1 Or whom righteousness calls to follow?

1 Or that we may both be dismayed and see 2 Or Formerly I said

FOOTNOTES FOR ISAIAH 42

1 Or bruised 2 The Hebrew for you is singular; four times in this verse

1 Or into coastlands

1 Or as the one at peace with me

FOOTNOTES FOR ISAIAH 44

1 Or Who like me can proclaim it?

1 Or will display his beauty

FOOTNOTES FOR ISAIAH 45

1 Masoretic Text; Dead Sea Scroll, Septuagint level the mountains

1 A slight emendation yields will you question me about my children, or command me concerning the work of my hands?

1 Hebrew in emptiness 2 Septuagint every tongue shall confess to God

FOOTNOTES FOR ISAIAH 48

1 Or I have chosen

1 Hebrew lacks my name

FOOTNOTES FOR ISAIAH 49

1 Or I will display my beauty

1 Hebrew from the sea 2 Dead Sea Scroll; Masoretic Text Sinim

1 Dead Sea Scroll; Masoretic Text Your children make haste 2 Hebrew in their bosom 3 Dead Sea Scroll, Syriac, Vulgate (see also verse 25); Masoretic Text of a righteous man

FOOTNOTES FOR ISAIAH 51

1 Or for teaching; also verse 7 2 Or will die like gnats

1 Or planting

1 Dead Sea Scroll, Septuagint, Syriac, Vulgate; Masoretic Text how shall I comfort you

FOOTNOTES FOR ISAIAH 52

1 Or the Assyrian has oppressed them of late 2 Or shall prosper

1 Or startle

FOOTNOTES FOR ISAIAH 53

2 Or Who has believed what we have heard? 3 Or forsaken 4 Or pains; also verse 4 5 Or and knowing 6 Or sickness; also verse 4 7 Or as one who hides his face from us

1 Or he has made him sick 2 Or when you make his soul 3 Masoretic Text; Dead Sea Scroll he shall see light 4 Or with the great 5 Or with the numerous

FOOTNOTES FOR ISAIAH 54

1 Some manuscripts For this is as the waters of Noah

1 Or lapis lazuli 2 Or jasper, or ruby 3 Or crystal 4 Or righteousness

FOOTNOTES FOR ISAIAH 57

1 Or among the terebinths 2 Or on a monument (see 56:5); Hebrew on a hand 3 Hebrew and so you were not sick

FOOTNOTES FOR ISAIAH 58

1 Or pursue your own business 2 Or bruised

1 Or business 2 Or pursuing your own business 3 Hebrew or speaking a word 4 Or of the land

FOOTNOTES FOR ISAIAH 59

1 Hebrew and it was evil in his eyes

1 Hebrew a narrow river

FOOTNOTES FOR ISAIAH 60

1 Hebrew your heart shall tremble and grow wide

1 Masoretic Text; Dead Sea Scroll, Septuagint, Targum add by night 2 Or your beauty

1 Or that I might display my beauty 2 Or afflicted 3 Or the opening [of the eyes] to those who are blind; Septuagint and recovery of sight to the blind 4 Or that he may display his beauty

FOOTNOTES FOR ISAIAH 61

1 Or robbery with a burnt offering

FOOTNOTES FOR ISAIAH 62

2 Hebrew Azubah 3 Hebrew Shemamah 4 Hebrew Hephzibah 5 Hebrew Beulah

1 Or in my holy courts

FOOTNOTES FOR ISAIAH 63

1 Or their juice; also verse 6 2 Or the year of my redeemed 3 Or he did not afflict

1 Or Then his people remembered the days of old, of Moses 2 Or holy and glorious 3 Or They have dispossessed your holy people for a little while

FOOTNOTES FOR ISAIAH 64

1 Ch 64:1 in Hebrew 2 Or in your ways is continuance, that we might be saved 3 Masoretic Text; Septuagint, Syriac, Targum have delivered us into 4 Or holy and glorious

FOOTNOTES FOR ISAIAH 65

1 Or that did not call upon 2 Or I will first measure their payment into their lap

1 Hebrew shall wear out 2 Or for sudden terror

FOOTNOTES FOR ISAIAH 66

1 Or breast 2 Septuagint, Syriac; Hebrew lacks know 3 Hebrew and it is coming

The BOOK of

Jeremiah

TITLE

The book is named after the exilic prophet whose ministry it records. “Jeremiah” means “the Lord exalts,” and part of the prophet’s message is that the Lord plants and uproots peoples and nations according to His own purposes (1:10).

AUTHOR

Jeremiah prophesied during the reigns of the last kings of Judah: Josiah (640–609 B.C.), Jehoahaz (609 B.C.), Jehoiakim (609–598 B.C.), Jehoiachin (598–597 B.C.), and Zedekiah (597–586 B.C.). The kingdom of Judah ended in the exile of most of its people to Babylon, chiefly as a result of two invasions by King Nebuchadnezzar (597 and 586 B.C.), though the first deportations occurred as early as 605 (Dan. 1:1 note). The northern kingdom, Israel, was conquered by the Assyrians a century before Jeremiah began his ministry, but Nineveh, the capital of Assyria, fell to Babylon in 612 B.C. It was Jeremiah’s task to announce that God’s judgment would subsequently come upon the southern kingdom of Judah by means of the resurgent superpower Babylon. Jeremiah lived to see his prophecy fulfilled.

This prophet was also a priest, from the priestly town of Anathoth in the territory of Benjamin (1:1 note). A lonely figure because of his unpopular message (15:17), he was divinely forbidden to marry as a sign of the imminent cessation of normal life (16:2). He also found himself opposed to the authorities in the land and to all classes of people (26:8). As a result, Jeremiah’s life was in serious danger more than once (11:18–23; 18:18; 26:8; 36:19; 38:6). His message placed him in the thick of political events, and he was sought out especially by King Zedekiah for counsel regarding the approaching Babylonian armies (37:3, 17). Politically, it was a turbulent time, as Egypt and Babylon contested the region. Jeremiah repeatedly prophesied a Babylonian victory, proclaiming that the Lord would use the Babylonian king, Nebuchadnezzar, as His scourge. When Jerusalem fell, the Babylonian commander had a special commission from Nebuchadnezzar himself for the care of the prophet, whose fame had spread to the heart of the empire (39:11–14). Jeremiah was not deported with those taken to exile in Babylon, but initially remained in Judah, only to be taken down to Egypt against his will by those who fled there after the murder of the Babylonian-appointed governor, Gedaliah (chs. 42–44). Jeremiah presumably died in Egypt.

DATE AND OCCASION

The background to the book is the long struggle in Judah between the idolatrous worship of foreign gods, deeply embedded since the reign of Manasseh (696–642 B.C.), and the worship of the Lord, which Josiah attempted to restore in his reforms (see 2 Kin. 22; 23). The reforms began in 628 B.C. (2 Chr. 34:3 note) and were given fresh impetus by the discovery of the “Book of the Law” in 621 B.C. (2 Kin. 22:8). Jeremiah’s call came in 626 B.C. (1:2 note), and his early ministry coincides with Josiah’s reforms. Jeremiah testifies, however, to the reforms’ failure to have a significant impact on the people’s lives, as the religious abuses of Manasseh reemerged under Josiah’s successors.

The book itself was probably written in several editions. Jeremiah prepared the first edition in 605 B.C., using Baruch as his scribe, in order to confront King Jehoiakim (36:1–19). Jehoiakim responded by burning the scroll (36:20–26); however, it was rewritten (36:27–32). This early version must have been expanded at a later date (cf. 51:60), perhaps by Jeremiah himself or by Baruch, to include many of Jeremiah’s later prophecies along with accounts of incidents from his life. This lengthy process may account for the existence of a much shorter version from which the Septuagint (the Greek translation of the OT) was created. The last event recorded in the book is Jehoiachin’s release from a Babylonian prison, which took place in 562–560 B.C. (Jer. 52:31–34). This last chapter of the book of Jeremiah, summarizing the events surrounding the fall of Jerusalem, seems to have been added as a postscript, since the close of ch. 51 marks “the end of the words of Jeremiah” (51:64).

GENRE AND LITERARY FEATURES

The book of Jeremiah consists of a combination of oracles and prophetic sign-acts, along with experiences from the prophet’s life and reflections on the prophet’s own responses to God. Like other prophets, Jeremiah spoke oracles of judgment, identifying the sins of God’s people and pleading with them to repent, as well as oracles of hope assuring them of God’s unshakable commitment to preserve a remnant through the coming judgment.

Jeremiah also delivered a number of oracles against foreign nations (chs. 46–51). He did not visit these nations to deliver them—the purpose of these oracles was to encourage God’s people that His standards of justice are universal, and that those who harmed His people would in due course pay for their sins, as God promised in the Abrahamic covenant (Gen. 12:1–3). Even those nations that the Lord brought against Judah as His instruments of judgment were not exempt from such punishment; Babylon’s proud trust in her own gods would eventually be humbled.

Because of the resistant nature of his audience, Jeremiah delivered a number of sign-acts in which he illustrated his message with striking or memorable actions. These sign-acts functioned as acted parables, reinforcing the unpalatable message.

The prophecies of Jeremiah are not ordered chronologically; as a result, descriptions of the same events can be widely separated (e.g., chs. 7 and 26). It is not always easy to see why particular oracles have been grouped together, though sometimes there is a keyword or common theme that links otherwise diverse passages. For example, chs. 21–24 are framed by prophecies concerning each of Josiah’s successors up to (but excluding) Zedekiah. Similarly, chs. 35; 36 refer back to the reign of Jehoiakim after several scenes that involved Zedekiah.

CHARACTERISTICS AND PRIMARY THEMES

Jeremiah’s message moved through a number of phases, though these do not correspond exactly to the structure of the book. (1) He called Judah to repent and avoid judgment that would otherwise come (e.g., 7:1–15). (2) He announced that the time for repentance was past, since judgment had finally been determined against the people (19:10, 11 notes). Judgment is the dominant note in the book and is understood as the invocation of the final curse of the covenant, namely, loss of the Promised Land (Lev. 26:31–33; Deut. 28:49–68). (3) The Lord would save His people, or a remnant of them, through the exile (24:4–7 notes). Though the Babylonians would prevail over Judah at the Lord’s command, this would be for a limited time. In turn, Babylon would also fall (25:9, 11, 12). This prophecy was fulfilled when Babylon was defeated by an alliance of Persians and Medes under Cyrus in 539 B.C., clearing the way for the exiles of Judah to return (50:3; 51:1, 27, 28; 2 Chr. 36:20–23). This promise of eventual deliverance was Jeremiah’s answer to the false prophets who had constantly challenged his message of judgment (28:1–4).

Jeremiah also had a message of salvation, but only on the other side of judgment (29:11–14). That message is crystallized in the prophecy of the new covenant (31:31–34). The new covenant prophecy is built around the main ingredients of the Mosaic covenant at Sinai: it spoke of God’s desire to have a relationship with His chosen people, and of the requirement upon them to return His love with obedience (Ex. 19:3–6; Deut. 7:6–11). The new covenant speaks of the empowerment of God’s people to obey Him (31:33 note; 32:40 note). Although it is promised in national terms (31:31 and note), it is something new, which the NT shows to be fulfilled in the greater “Israel of God” (Gal. 6:16) through Christ (22:30 note; 23:5 note; 30:9; 31:33 note; 33:18 note).

Jeremiah faced great opposition from false prophets, who did not stand in the Lord’s council (23:21–26) and who preached much more popular messages of a peaceful and prosperous future. They anticipated a swift return from exile rather than a lengthy sojourn in Babylon (27:16). As a result, the people often resisted or resented Jeremiah’s messages. Jeremiah reveals his personal involvement with his message more fully than the other prophets (but cf. Is. 22:4; Mic. 1:8, 9), and he feels the agony of the people at the approach of the Babylonian armies even before they feel it themselves (4:19–21; 10:19–22; 14:19–22). He also feels the passion of the Lord concerning the sin he witnesses (8:21–9:3 notes). His role is mediatorial in nature. This role is most poignant in the series of passages often referred to as the prophet’s “confessions” (11:18–20; 12:1–4; 15:10–18; 17:14–18; 18:19–23; 20:7–18). In these passages, he expresses his anguish at the great burden of his prophetic calling, prays for vengeance on his personal enemies, and even accuses the Lord of having forced or deceived him (15:18; 20:7). Some of these prayers elicit answers from the Lord containing rebuke and reassurance (11:21–23; 12:5, 6; 15:19–21). The reassurance to Jeremiah in 15:19–21 is later echoed in a prayer of Ephraim, which receives its own answer (31:18–20). The Lord’s good intentions toward Jeremiah, therefore, became a foretaste of His intended faithfulness to the whole people, through and beyond the imminent judgment.

If Jeremiah’s work was completed during the time of the exile (the latest historical point reached in the book), the purpose would be to chasten the exiles by encouraging them to ponder the meaning of their exile. At the same time, the purpose would also be to engender hope, since the prophet who had pronounced judgment—and had been proven right—had also preached a message of Judah’s eventual restoration to the land and the nation’s privileged relationship with God.

THEOLOGY OF JEREMIAH

The central focus of the book of Jeremiah is the Lord’s troubled relationship with His rebellious people, Israel. Jeremiah clearly depicts God as the sovereign Lord who governs all of human history. Having created the universe, He directs all of its events according to His will and purpose (32:17). He rules the future as well as the past and protects those who are truly His people, including those who are far away from the land in exile in Babylon (29:11). At the same time, those who presume on His protection while living in ways that are a functional denial of His lordship will perish (ch. 28). Though He called Israel to be His people and gave her the temple as the symbol of His enduring presence, these external signs cannot be relied upon in the absence of true faith (ch. 7). Not even the covenant with David will protect their kings who persist generation after generation in doing evil (22:18–30). God’s wrath is poured out on those who ignore His holy law and who turn to idols instead of to the true living water that flows from Him (2:13).

Though it became increasingly clear in Jeremiah’s prophecy that the Babylonians would destroy Jerusalem, it was equally clear that God was not finished with His people. The Lord would raise up a righteous Branch for David to replace Jehoiachin (23:1–6). Through the Branch, the Lord would again shepherd and gather His people, reuniting the house of Israel with the house of Judah (33:14). In place of the old covenant that brought death and destruction through the people’s sin, the Lord would bring a new covenant through which His people would come to know Him and to serve Him in spirit and in truth (31:31–34). The result of this new covenant would be enduring peace and blessing for God’s people (32:37–41).

JEREMIAH IN THE LARGER STORY OF THE BIBLE

Jeremiah began his ministry during a time of national revival under King Josiah of Judah. It must have seemed as if the nation was finally turning back to God. After Josiah’s untimely death in battle, however, the forces of reformation were driven back, and the nation plunged into its old ways of apostasy once more. The judgment of exile threatened in Deuteronomy became a terrible reality. Yet as Jeremiah himself prophesied, that exile would not last forever but only for seventy years, the lifespan of an individual (Jer. 25:11, 12). After that, the Lord would return His people to His land, which He did in the days of Cyrus (Ezra 1:1).

This restoration of the Jewish people did not bring about the fullness of the promise immediately, however. Instead, the seventy-year period of judgment extended further into a period of seventy “sevens” (Dan. 9) until the promised Christ came. It is through the coming of Jesus that the gospel brought true peace and unity to Jews and Samaritans, as well as Gentiles, uniting them as one new people under the true King, Jesus Christ. The new covenant that Jesus ushered in fulfilled the prophecy of Jeremiah, as the book of Hebrews makes clear (Heb. 8; 9).

CHRIST IN JEREMIAH

Jesus inaugurated in His own blood the new covenant that Jeremiah promised (Luke 22:20). Jesus, the Good Shepherd of whom Jeremiah prophesied (31:10), laid down His life for His sheep (John 10:11). As the mediator of this new covenant, Jesus enables His people to receive the inheritance promised to Jeremiah (Heb. 9:15). He does so as the righteous Branch, the new shoot from David’s broken line, who is Himself “the Lord ... our righteousness” (Jer. 23:6; 33:15, 16). Through His own perfect obedience, Jesus not only brought salvation to the house of Israel and the house of Judah but to all nations. Like Jeremiah, Jesus pronounced judgment on those who had turned the Jerusalem temple into a den of thieves (Matt. 21:12, 13), and He wept over those whose stubborn rebellion would lead to their condemnation (Luke 19:41; Jer. 9:1)

HISTORY OF INTERPRETATION

Jeremiah’s discussion of a new covenant that would replace the old, failed covenant was swiftly recognized by the church fathers as a pivotal passage in their early interactions with Jewish apologists. Following the lead of the book of Hebrews, the new covenant was identified as Christianity, while the old covenant was Judaism. Martin Luther picked up this approach and took it further in his own negative interactions with the Jewish community of his day, seeing in Jeremiah’s denunciation of the people of Jerusalem a wholesale rejection of the Jewish people. John Calvin, however, focused more positively on Jeremiah as a preacher of righteousness and the grace that would come in Christ. The power of Jeremiah’s prophecies to inspire the imagination may be seen in famous portraits by Michelangelo and Rembrandt. Both depict the prophet in a mood of somber, sorrowful reflection, underlining his role as “the weeping prophet.”

OUTLINE OF JEREMIAH

I. THE CALL OF THE PROPHET (CH. 1)

II. ORACLES CHIEFLY OF JUDGMENT ON JUDAH (CHS. 2–20)

A. Calls to Repent and Images of Judgment (chs. 2–6)

B. The Lord’s Freedom to Judge His People for Their False Religion (chs. 7–10)

C. The Covenant Broken: First Confessions (chs. 11–13)

D. The Drought; Jeremiah as Intercessor (chs. 14; 15)

E. Signs of Coming Judgment and a Confession (16:1–17:18)

F. A Sermon about the Sabbath (17:19–27)

G. The Potter, the Lord’s Purposes, and the Trials of Jeremiah (chs. 18–20)

III. THE END OF THE DAVIDIC DYNASTY; SALVATION ONLY THROUGH EXILE (CHS. 21–24)

A. Judgment against Kings (21:1-23:8)

B. Judgment against Prophets (23:9–40)

C. The Exiles and Those Left in Jerusalem (ch. 24)

IV. THE NECESSITY OF BABYLONIAN DOMINANCE OVER THE NATIONS (CHS. 25–29)

A. Seventy Years of Captivity (ch. 25)

B. Arrest and Trial of Jeremiah (ch. 26)

C. The False Prophets (chs. 27–29)

V. PROMISES OF RESTORATION (CHS. 30–33)

A. Return to the Land (ch. 30)

B. The New Covenant (ch. 31)

C. Certainty of the Lord’s Deliverance (chs. 32; 33)

VI. JERUSALEM’S LAST DAYS (CHS. 34–39)

A. Rejection of the Word of the Lord (chs. 34–36)

B. Imprisonments of Jeremiah (chs. 37; 38)

C. The Fall of Jerusalem (ch. 39)

VII. THE AFTERMATH OF THE FALL OF JERUSALEM (CHS. 40–45)

A. The Governorship and Assassination of Gedaliah (40:1–41:10)

B. The Flight to Egypt; Prophecies There (41:11–44:30)

C. The Promise to Baruch (ch. 45)

VIII. ORACLES OF JUDGMENT AGAINST THE NATIONS (CHS. 46–51)

A. Against Egypt (ch. 46)

B. Against Philistia (ch. 47)

C. Against Moab (ch. 48)

D. Against Ammon (49:1–6)

E. Against Edom (49:7–22)

F. Against Damascus (49:23–27)

G. Against Arabian Tribes (49:28–33)

H. Against Elam (49:34–39)

I. Against Babylon (chs. 50; 51)

IX. APPENDIX: THE FALL OF JERUSALEM (CH. 52)

1  The words of Jeremiah, the son of Hilkiah, one of the priests who were in Anathoth in the land of Benjamin, [2] to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. [3] It came also in the days of Jehoiakim the son of Josiah, king of Judah, and until the end of the eleventh year of Zedekiah, the son of Josiah, king of Judah, until the captivity of Jerusalem in the fifth month.

THE CALL OF JEREMIAH

4 Now the word of the LORD came to me, saying,

[5] “Before I formed you in the womb I knew you,

and before you were born I consecrated you;

I appointed you a prophet to the nations.”

[6] Then I said, “Ah, Lord GOD! Behold, I do not know how to speak, for I am only a youth.” 7 But the LORD said to me,

“Do not say, ‘I am only a youth’;

for to all to whom I send you, you shall go,

and whatever I command you, you shall speak.

[8] Do not be afraid of them,

for I am with you to deliver you,

declares the LORD.”

[9] Then the LORD put out his hand and touched my mouth. And the LORD said to me,

“Behold, I have put my words in your mouth.

[10] See, I have set you this day over nations and over kingdoms,

to pluck up and to break down,

to destroy and to overthrow,

to build and to plant.”

[11] And the word of the LORD came to me, saying, “Jeremiah, what do you see?” And I said, “I see an almond [1] branch.” 12 Then the LORD said to me, “You have seen well, for I am watching over my word to perform it.”

[13] The word of the LORD came to me a second time, saying, “What do you see?” And I said, “I see a boiling pot, facing away from the north.” [14] Then the LORD said to me, “Out of the north disaster [2] shall be let loose upon all the inhabitants of the land. 15 For behold, I am calling all the tribes of the kingdoms of the north, declares the LORD, and they shall come, and every one shall set his throne at the entrance of the gates of Jerusalem, against all its walls all around and against all the cities of Judah. [16] And I will declare my judgments against them, for all their evil in forsaking me. They have made offerings to other gods and worshiped the works of their own hands. [17] But you, dress yourself for work; [3] arise, and say to them everything that I command you. Do not be dismayed by them, lest I dismay you before them. [18] And I, behold, I make you this day a fortified city, an iron pillar, and bronze walls, against the whole land, against the kings of Judah, its officials, its priests, and the people of the land. 19 They will fight against you, but they shall not prevail against you, for I am with you, declares the LORD, to deliver you.”

ISRAEL FORSAKES THE LORD

2  The word of the LORD came to me, saying, [2] “Go and proclaim in the hearing of Jerusalem, Thus says the LORD,

“I remember the devotion of your youth,

your love as a bride,

how you followed me in the wilderness,

in a land not sown.

[3] Israel was holy to the LORD,

the firstfruits of his harvest.

All who ate of it incurred guilt;

disaster came upon them,

declares the LORD.”

4 Hear the word of the LORD, O house of Jacob, and all the clans of the house of Israel. 5 Thus says the LORD:

“What wrong did your fathers find in me

that they went far from me,

and went after worthlessness, and became worthless?

6 They did not say, ‘Where is the LORD

who brought us up from the land of Egypt,

who led us in the wilderness,

in a land of deserts and pits,

in a land of drought and deep darkness,

in a land that none passes through,

where no man dwells?’

[7] And I brought you into a plentiful land

to enjoy its fruits and its good things.

But when you came in, you defiled my land

and made my heritage an abomination.

[8] The priests did not say, ‘Where is the LORD?’

Those who handle the law did not know me;

the shepherds [1] transgressed against me;

the prophets prophesied by Baal

and went after things that do not profit.

[9] “Therefore I still contend with you,

declares the LORD,

and with your children’s children I will contend.

[10] For cross to the coasts of Cyprus and see,

or send to Kedar and examine with care;

see if there has been such a thing.

11 Has a nation changed its gods,

even though they are no gods?

But my people have changed their glory

for that which does not profit.

[12] Be appalled, O heavens, at this;

be shocked, be utterly desolate,

declares the LORD,

[13] for my people have committed two evils:

they have forsaken me,

the fountain of living waters,

and hewed out cisterns for themselves,

broken cisterns that can hold no water.

14 “Is Israel a slave? Is he a homeborn servant?

Why then has he become a prey?

[15] The lions have roared against him;

they have roared loudly.

They have made his land a waste;

his cities are in ruins, without inhabitant.

[16] Moreover, the men of Memphis and Tahpanhes

have shaved [1] the crown of your head.

17 Have you not brought this upon yourself

by forsaking the LORD your God,

when he led you in the way?

[18] And now what do you gain by going to Egypt

to drink the waters of the Nile?

Or what do you gain by going to Assyria

to drink the waters of the Euphrates? [2]

19 Your evil will chastise you,

and your apostasy will reprove you.

Know and see that it is evil and bitter

for you to forsake the LORD your God;

the fear of me is not in you,

declares the Lord GOD of hosts.

[20] “For long ago I broke your yoke

and burst your bonds;

but you said, ‘I will not serve.’

Yes, on every high hill

and under every green tree

you bowed down like a whore.

[21] Yet I planted you a choice vine,

wholly of pure seed.

How then have you turned degenerate

and become a wild vine?

[22] Though you wash yourself with lye

and use much soap,

the stain of your guilt is still before me,

declares the Lord GOD.

[23] How can you say, ‘I am not unclean,

I have not gone after the Baals’?

Look at your way in the valley;

know what you have done—

a restless young camel running here and there,

[24] a wild donkey used to the wilderness,

in her heat sniffing the wind!

Who can restrain her lust?

None who seek her need weary themselves;

in her month they will find her.

25 Keep your feet from going unshod

and your throat from thirst.

But you said, ‘It is hopeless,

for I have loved foreigners,

and after them I will go.’

26 “As a thief is shamed when caught,

so the house of Israel shall be shamed:

they, their kings, their officials,

their priests, and their prophets,

27 who say to a tree, ‘You are my father,’

and to a stone, ‘You gave me birth.’

For they have turned their back to me,

and not their face.

But in the time of their trouble they say,

‘Arise and save us!’

[28] But where are your gods

that you made for yourself?

Let them arise, if they can save you,

in your time of trouble;

for as many as your cities

are your gods, O Judah.

29 “Why do you contend with me?

You have all transgressed against me,

declares the LORD.

30 In vain have I struck your children;

they took no correction;

your own sword devoured your prophets

like a ravening lion.

31 And you, O generation, behold the word of the LORD.

Have I been a wilderness to Israel,

or a land of thick darkness?

Why then do my people say, ‘We are free,

we will come no more to you’?

[32] Can a virgin forget her ornaments,

or a bride her attire?

Yet my people have forgotten me

days without number.

33 “How well you direct your course

to seek love!

So that even to wicked women

you have taught your ways.

[34] Also on your skirts is found

the lifeblood of the guiltless poor;

you did not find them breaking in.

Yet in spite of all these things

35 you say, ‘I am innocent;

surely his anger has turned from me.’

Behold, I will bring you to judgment

for saying, ‘I have not sinned.’

[36] How much you go about,

changing your way!

You shall be put to shame by Egypt

as you were put to shame by Assyria.

[37] From it too you will come away

with your hands on your head,

for the LORD has rejected those in whom you trust,

and you will not prosper by them.

3  “If [1] a man divorces his wife

and she goes from him

and becomes another man’s wife,

will he return to her?

Would not that land be greatly polluted?

You have played the whore with many lovers;

and would you return to me?

declares the LORD.

[2] Lift up your eyes to the bare heights, and see!

Where have you not been ravished?

By the waysides you have sat awaiting lovers

like an Arab in the wilderness.

You have polluted the land

with your vile whoredom.

[3] Therefore the showers have been withheld,

and the spring rain has not come;

yet you have the forehead of a whore;

you refuse to be ashamed.

4 Have you not just now called to me,

‘My father, you are the friend of my youth—

5 will he be angry forever,

will he be indignant to the end?’

Behold, you have spoken,

but you have done all the evil that you could.”

FAITHLESS ISRAEL CALLED TO REPENTANCE

[6] The LORD said to me in the days of King Josiah: “Have you seen what she did, that faithless one, Israel, how she went up on every high hill and under every green tree, and there played the whore? 7 And I thought, ‘After she has done all this she will return to me,’ but she did not return, and her treacherous sister Judah saw it. [8] She saw that for all the adulteries of that faithless one, Israel, I had sent her away with a decree of divorce. Yet her treacherous sister Judah did not fear, but she too went and played the whore. [9] Because she took her whoredom lightly, she polluted the land, committing adultery with stone and tree. 10 Yet for all this her treacherous sister Judah did not return to me with her whole heart, but in pretense, declares the LORD.”

11 And the LORD said to me, “Faithless Israel has shown herself more righteous than treacherous Judah. [12] Go, and proclaim these words toward the north, and say,

“‘Return, faithless Israel,

declares the LORD.

I will not look on you in anger,

for I am merciful,

declares the LORD;

I will not be angry forever.

[13] Only acknowledge your guilt,

that you rebelled against the LORD your God

and scattered your favors among foreigners under every green tree,

and that you have not obeyed my voice,

declares the LORD.

[14] Return, O faithless children,

declares the LORD;

for I am your master;

I will take you, one from a city and two from a family,

and I will bring you to Zion.

[15] “‘And I will give you shepherds after my own heart, who will feed you with knowledge and understanding. [16] And when you have multiplied and been fruitful in the land, in those days, declares the LORD, they shall no more say, “The ark of the covenant of the LORD.” It shall not come to mind or be remembered or missed; it shall not be made again. [17] At that time Jerusalem shall be called the throne of the LORD, and all nations shall gather to it, to the presence of the LORD in Jerusalem, and they shall no more stubbornly follow their own evil heart. 18 In those days the house of Judah shall join the house of Israel, and together they shall come from the land of the north to the land that I gave your fathers for a heritage.

[19] “‘I said,

How I would set you among my sons,

and give you a pleasant land,

a heritage most beautiful of all nations.

And I thought you would call me, My Father,

and would not turn from following me.

[20] Surely, as a treacherous wife leaves her husband,

so have you been treacherous to me, O house of Israel,

declares the LORD.’”

21 A voice on the bare heights is heard,

the weeping and pleading of Israel’s sons

because they have perverted their way;

they have forgotten the LORD their God.

[22] “Return, O faithless sons;

I will heal your faithlessness.”

“Behold, we come to you,

for you are the LORD our God.

23 Truly the hills are a delusion,

the orgies [1] on the mountains.

Truly in the LORD our God

is the salvation of Israel.

[24] “But from our youth the shameful thing has devoured all for which our fathers labored, their flocks and their herds, their sons and their daughters. 25 Let us lie down in our shame, and let our dishonor cover us. For we have sinned against the LORD our God, we and our fathers, from our youth even to this day, and we have not obeyed the voice of the LORD our God.”

4  “If you return, O Israel,

declares the LORD,

to me you should return.

If you remove your detestable things from my presence,

and do not waver,

[2] and if you swear, ‘As the LORD lives,’

in truth, in justice, and in righteousness,

then nations shall bless themselves in him,

and in him shall they glory.”

3 For thus says the LORD to the men of Judah and Jerusalem:

“Break up your fallow ground,

and sow not among thorns.

[4] Circumcise yourselves to the LORD;

remove the foreskin of your hearts,

O men of Judah and inhabitants of Jerusalem;

lest my wrath go forth like fire,

and burn with none to quench it,

because of the evil of your deeds.”

DISASTER FROM THE NORTH

[5] Declare in Judah, and proclaim in Jerusalem, and say,

“Blow the trumpet through the land;

cry aloud and say,

‘Assemble, and let us go

into the fortified cities!’

6 Raise a standard toward Zion,

flee for safety, stay not,

for I bring disaster from the north,

and great destruction.

7 A lion has gone up from his thicket,

a destroyer of nations has set out;

he has gone out from his place

to make your land a waste;

your cities will be ruins

without inhabitant.

[8] For this put on sackcloth,

lament and wail,

for the fierce anger of the LORD

has not turned back from us.”

[9] “In that day, declares the LORD, courage shall fail both king and officials. The priests shall be appalled and the prophets astounded.” 10 Then I said, “Ah, Lord GOD, surely you have utterly deceived this people and Jerusalem, saying, ‘It shall be well with you,’ whereas the sword has reached their very life.”

[11] At that time it will be said to this people and to Jerusalem, “A hot wind from the bare heights in the desert toward the daughter of my people, not to winnow or cleanse, 12 a wind too full for this comes for me. Now it is I who speak in judgment upon them.”

[13] Behold, he comes up like clouds;

his chariots like the whirlwind;

his horses are swifter than eagles—

woe to us, for we are ruined!

14 O Jerusalem, wash your heart from evil,

that you may be saved.

How long shall your wicked thoughts

lodge within you?

[15] For a voice declares from Dan

and proclaims trouble from Mount Ephraim.

16 Warn the nations that he is coming;

announce to Jerusalem,

“Besiegers come from a distant land;

they shout against the cities of Judah.

[17] Like keepers of a field are they against her all around,

because she has rebelled against me,

declares the LORD.

18 Your ways and your deeds

have brought this upon you.

This is your doom, and it is bitter;

it has reached your very heart.”

ANGUISH OVER JUDAH’S DESOLATION

[19] My anguish, my anguish! I writhe in pain!

Oh the walls of my heart!

My heart is beating wildly;

I cannot keep silent,

for I hear the sound of the trumpet,

the alarm of war.

20 Crash follows hard on crash;

the whole land is laid waste.

Suddenly my tents are laid waste,

my curtains in a moment.

[21] How long must I see the standard

and hear the sound of the trumpet?

[22] “For my people are foolish;

they know me not;

they are stupid children;

they have no understanding.

They are ‘wise’—in doing evil!

But how to do good they know not.”

[23] I looked on the earth, and behold, it was without form and void;

and to the heavens, and they had no light.

24 I looked on the mountains, and behold, they were quaking,

and all the hills moved to and fro.

[25] I looked, and behold, there was no man,

and all the birds of the air had fled.

[26] I looked, and behold, the fruitful land was a desert,

and all its cities were laid in ruins

before the LORD, before his fierce anger.

27 For thus says the LORD, “The whole land shall be a desolation; yet I will not make a full end.

28 “For this the earth shall mourn,

and the heavens above be dark;

for I have spoken; I have purposed;

I have not relented, nor will I turn back.”

29 At the noise of horseman and archer

every city takes to flight;

they enter thickets; they climb among rocks;

all the cities are forsaken,

and no man dwells in them.

[30] And you, O desolate one,

what do you mean that you dress in scarlet,

that you adorn yourself with ornaments of gold,

that you enlarge your eyes with paint?

In vain you beautify yourself.

Your lovers despise you;

they seek your life.

[31] For I heard a cry as of a woman in labor,

anguish as of one giving birth to her first child,

the cry of the daughter of Zion gasping for breath,

stretching out her hands,

“Woe is me! I am fainting before murderers.”

JERUSALEM REFUSED TO REPENT

5  Run to and fro through the streets of Jerusalem,

look and take note!

Search her squares to see

if you can find a man,

one who does justice

and seeks truth,

that I may pardon her.

2 Though they say, “As the LORD lives,”

yet they swear falsely.

[3] O LORD, do not your eyes look for truth?

You have struck them down,

but they felt no anguish;

you have consumed them,

but they refused to take correction.

They have made their faces harder than rock;

they have refused to repent.

4 Then I said, “These are only the poor;

they have no sense;

for they do not know the way of the LORD,

the justice of their God.

5 I will go to the great

and will speak to them,

for they know the way of the LORD,

the justice of their God.”

But they all alike had broken the yoke;

they had burst the bonds.

[6] Therefore a lion from the forest shall strike them down;

a wolf from the desert shall devastate them.

A leopard is watching their cities;

everyone who goes out of them shall be torn in pieces,

because their transgressions are many,

their apostasies are great.

[7] “How can I pardon you?

Your children have forsaken me

and have sworn by those who are no gods.

When I fed them to the full,

they committed adultery

and trooped to the houses of whores.

[8] They were well-fed, lusty stallions,

each neighing for his neighbor’s wife.

[9] Shall I not punish them for these things?

declares the LORD;

and shall I not avenge myself

on a nation such as this?

[10] “Go up through her vine rows and destroy,

but make not a full end;

strip away her branches,

for they are not the LORD’s.

11 For the house of Israel and the house of Judah

have been utterly treacherous to me,

declares the LORD.

[12] They have spoken falsely of the LORD

and have said, ‘He will do nothing;

no disaster will come upon us,

nor shall we see sword or famine.

[13] The prophets will become wind;

the word is not in them.

Thus shall it be done to them!’”

THE LORD PROCLAIMS JUDGMENT

14 Therefore thus says the LORD, the God of hosts:

“Because you have spoken this word,

behold, I am making my words in your mouth a fire,

and this people wood, and the fire shall consume them.

15 Behold, I am bringing against you

a nation from afar, O house of Israel,

declares the LORD.

It is an enduring nation;

it is an ancient nation,

a nation whose language you do not know,

nor can you understand what they say.

16 Their quiver is like an open tomb;

they are all mighty warriors.

[17] They shall eat up your harvest and your food;

they shall eat up your sons and your daughters;

they shall eat up your flocks and your herds;

they shall eat up your vines and your fig trees;

your fortified cities in which you trust

they shall beat down with the sword.”

18 “But even in those days, declares the LORD, I will not make a full end of you. 19 And when your people say, ‘Why has the LORD our God done all these things to us?’ you shall say to them, ‘As you have forsaken me and served foreign gods in your land, so you shall serve foreigners in a land that is not yours.’”

20 Declare this in the house of Jacob;

proclaim it in Judah:

[21] “Hear this, O foolish and senseless people,

who have eyes, but see not,

who have ears, but hear not.

[22] Do you not fear me? declares the LORD.

Do you not tremble before me?

I placed the sand as the boundary for the sea,

a perpetual barrier that it cannot pass;

though the waves toss, they cannot prevail;

though they roar, they cannot pass over it.

23 But this people has a stubborn and rebellious heart;

they have turned aside and gone away.

24 They do not say in their hearts,

‘Let us fear the LORD our God,

who gives the rain in its season,

the autumn rain and the spring rain,

and keeps for us

the weeks appointed for the harvest.’

25 Your iniquities have turned these away,

and your sins have kept good from you.

[26] For wicked men are found among my people;

they lurk like fowlers lying in wait. [1]

They set a trap;

they catch men.

[27] Like a cage full of birds,

their houses are full of deceit;

therefore they have become great and rich;

[28] they have grown fat and sleek.

They know no bounds in deeds of evil;

they judge not with justice

the cause of the fatherless, to make it prosper,

and they do not defend the rights of the needy.

29 Shall I not punish them for these things?

declares the LORD,

and shall I not avenge myself

on a nation such as this?”

30 An appalling and horrible thing

has happened in the land:

[31] the prophets prophesy falsely,

and the priests rule at their direction;

my people love to have it so,

but what will you do when the end comes?

IMPENDING DISASTER FOR JERUSALEM

6  Flee for safety, O people of Benjamin,

from the midst of Jerusalem!

Blow the trumpet in Tekoa,

and raise a signal on Beth-haccherem,

for disaster looms out of the north,

and great destruction.

[2] The lovely and delicately bred I will destroy,

the daughter of Zion. [1]

[3] Shepherds with their flocks shall come against her;

they shall pitch their tents around her;

they shall pasture, each in his place.

[4] “Prepare war against her;

arise, and let us attack at noon!

Woe to us, for the day declines,

for the shadows of evening lengthen!

[5] Arise, and let us attack by night

and destroy her palaces!”

[6] For thus says the LORD of hosts:

“Cut down her trees;

cast up a siege mound against Jerusalem.

This is the city that must be punished;

there is nothing but oppression within her.

[7] As a well keeps its water fresh,

so she keeps fresh her evil;

violence and destruction are heard within her;

sickness and wounds are ever before me.

8 Be warned, O Jerusalem,

lest I turn from you in disgust,

lest I make you a desolation,

an uninhabited land.”

[9] Thus says the LORD of hosts:

“They shall glean thoroughly as a vine

the remnant of Israel;

like a grape gatherer pass your hand again

over its branches.”

[10] To whom shall I speak and give warning,

that they may hear?

Behold, their ears are uncircumcised,

they cannot listen;

behold, the word of the LORD is to them an object of scorn;

they take no pleasure in it.

[11] Therefore I am full of the wrath of the LORD;

I am weary of holding it in.

“Pour it out upon the children in the street,

and upon the gatherings of young men, also;

both husband and wife shall be taken,

the elderly and the very aged.

12 Their houses shall be turned over to others,

their fields and wives together,

for I will stretch out my hand

against the inhabitants of the land,”

declares the LORD.

13 “For from the least to the greatest of them,

everyone is greedy for unjust gain;

and from prophet to priest,

everyone deals falsely.

[14] They have healed the wound of my people lightly,

saying, ‘Peace, peace,’

when there is no peace.

15 Were they ashamed when they committed abomination?

No, they were not at all ashamed;

they did not know how to blush.

Therefore they shall fall among those who fall;

at the time that I punish them, they shall be overthrown,”

says the LORD.

[16] Thus says the LORD:

“Stand by the roads, and look,

and ask for the ancient paths,

where the good way is; and walk in it,

and find rest for your souls.

But they said, ‘We will not walk in it.’

[17] I set watchmen over you, saying,

‘Pay attention to the sound of the trumpet!’

But they said, ‘We will not pay attention.’

[18] Therefore hear, O nations,

and know, O congregation, what will happen to them.

19 Hear, O earth; behold, I am bringing disaster upon this people,

the fruit of their devices,

because they have not paid attention to my words;

and as for my law, they have rejected it.

[20] What use to me is frankincense that comes from Sheba,

or sweet cane from a distant land?

Your burnt offerings are not acceptable,

nor your sacrifices pleasing to me.

[21] Therefore thus says the LORD:

‘Behold, I will lay before this people

stumbling blocks against which they shall stumble;

fathers and sons together,

neighbor and friend shall perish.’”

[22] Thus says the LORD:

“Behold, a people is coming from the north country,

a great nation is stirring from the farthest parts of the earth.

[23] They lay hold on bow and javelin;

they are cruel and have no mercy;

the sound of them is like the roaring sea;

they ride on horses,

set in array as a man for battle,

against you, O daughter of Zion!”

24 We have heard the report of it;

our hands fall helpless;

anguish has taken hold of us,

pain as of a woman in labor.

[25] Go not out into the field,

nor walk on the road,

for the enemy has a sword;

terror is on every side.

[26] O daughter of my people, put on sackcloth,

and roll in ashes;

make mourning as for an only son,

most bitter lamentation,

for suddenly the destroyer

will come upon us.

[27] “I have made you a tester of metals among my people,

that you may know and test their ways.

28 They are all stubbornly rebellious,

going about with slanders;

they are bronze and iron;

all of them act corruptly.

[29] The bellows blow fiercely;

the lead is consumed by the fire;

in vain the refining goes on,

for the wicked are not removed.

[30] Rejected silver they are called,

for the LORD has rejected them.”

EVIL IN THE LAND

7  The word that came to Jeremiah from the LORD: [2] “Stand in the gate of the LORD’s house, and proclaim there this word, and say, Hear the word of the LORD, all you men of Judah who enter these gates to worship the LORD. [3] Thus says the LORD of hosts, the God of Israel: Amend your ways and your deeds, and I will let you dwell in this place. [4] Do not trust in these deceptive words: ‘This is the temple of the LORD, the temple of the LORD, the temple of the LORD.’

[5] “For if you truly amend your ways and your deeds, if you truly execute justice one with another, [6] if you do not oppress the sojourner, the fatherless, or the widow, or shed innocent blood in this place, and if you do not go after other gods to your own harm, 7 then I will let you dwell in this place, in the land that I gave of old to your fathers forever.

8 “Behold, you trust in deceptive words to no avail. [9] Will you steal, murder, commit adultery, swear falsely, make offerings to Baal, and go after other gods that you have not known, [10] and then come and stand before me in this house, which is called by my name, and say, ‘We are delivered!’—only to go on doing all these abominations? [11] Has this house, which is called by my name, become a den of robbers in your eyes? Behold, I myself have seen it, declares the LORD. [12] Go now to my place that was in Shiloh, where I made my name dwell at first, and see what I did to it because of the evil of my people Israel. [13] And now, because you have done all these things, declares the LORD, and when I spoke to you persistently you did not listen, and when I called you, you did not answer, 14 therefore I will do to the house that is called by my name, and in which you trust, and to the place that I gave to you and to your fathers, as I did to Shiloh. 15 And I will cast you out of my sight, as I cast out all your kinsmen, all the offspring of Ephraim.

[16] “As for you, do not pray for this people, or lift up a cry or prayer for them, and do not intercede with me, for I will not hear you. 17 Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? [18] The children gather wood, the fathers kindle fire, and the women knead dough, to make cakes for the queen of heaven. And they pour out drink offerings to other gods, to provoke me to anger. 19 Is it I whom they provoke? declares the LORD. Is it not themselves, to their own shame? [20] Therefore thus says the Lord GOD: Behold, my anger and my wrath will be poured out on this place, upon man and beast, upon the trees of the field and the fruit of the ground; it will burn and not be quenched.”

[21] Thus says the LORD of hosts, the God of Israel: “Add your burnt offerings to your sacrifices, and eat the flesh. 22 For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. 23 But this command I gave them: ‘Obey my voice, and I will be your God, and you shall be my people. And walk in all the way that I command you, that it may be well with you.’ [24] But they did not obey or incline their ear, but walked in their own counsels and the stubbornness of their evil hearts, and went backward and not forward. [25] From the day that your fathers came out of the land of Egypt to this day, I have persistently sent all my servants the prophets to them, day after day. 26 Yet they did not listen to me or incline their ear, but stiffened their neck. They did worse than their fathers.

27 “So you shall speak all these words to them, but they will not listen to you. You shall call to them, but they will not answer you. 28 And you shall say to them, ‘This is the nation that did not obey the voice of the LORD their God, and did not accept discipline; truth has perished; it is cut off from their lips.

[29] “‘Cut off your hair and cast it away;

raise a lamentation on the bare heights,

for the LORD has rejected and forsaken

the generation of his wrath.’

THE VALLEY OF SLAUGHTER

[30] “For the sons of Judah have done evil in my sight, declares the LORD. They have set their detestable things in the house that is called by my name, to defile it. [31] And they have built the high places of Topheth, which is in the Valley of the Son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, nor did it come into my mind. 32 Therefore, behold, the days are coming, declares the LORD, when it will no more be called Topheth, or the Valley of the Son of Hinnom, but the Valley of Slaughter; for they will bury in Topheth, because there is no room elsewhere. [33] And the dead bodies of this people will be food for the birds of the air, and for the beasts of the earth, and none will frighten them away. 34 And I will silence in the cities of Judah and in the streets of Jerusalem the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste.

8  “At that time, declares the LORD, the bones of the kings of Judah, the bones of its officials, the bones of the priests, the bones of the prophets, and the bones of the inhabitants of Jerusalem shall be brought out of their tombs. [2] And they shall be spread before the sun and the moon and all the host of heaven, which they have loved and served, which they have gone after, and which they have sought and worshiped. And they shall not be gathered or buried. They shall be as dung on the surface of the ground. [3] Death shall be preferred to life by all the remnant that remains of this evil family in all the places where I have driven them, declares the LORD of hosts.

SIN AND TREACHERY

[4] “You shall say to them, Thus says the LORD:

When men fall, do they not rise again?

If one turns away, does he not return?

5 Why then has this people turned away

in perpetual backsliding?

They hold fast to deceit;

they refuse to return.

6 I have paid attention and listened,

but they have not spoken rightly;

no man relents of his evil,

saying, ‘What have I done?’

Everyone turns to his own course,

like a horse plunging headlong into battle.

[7] Even the stork in the heavens

knows her times,

and the turtledove, swallow, and crane [1]

keep the time of their coming,

but my people know not

the rules [2] of the LORD.

[8] “How can you say, ‘We are wise,

and the law of the LORD is with us’?

But behold, the lying pen of the scribes

has made it into a lie.

[9] The wise men shall be put to shame;

they shall be dismayed and taken;

behold, they have rejected the word of the LORD,

so what wisdom is in them?

[10] Therefore I will give their wives to others

and their fields to conquerors,

because from the least to the greatest

everyone is greedy for unjust gain;

from prophet to priest,

everyone deals falsely.

[11] They have healed the wound of my people lightly,

saying, ‘Peace, peace,’

when there is no peace.

12 Were they ashamed when they committed abomination?

No, they were not at all ashamed;

they did not know how to blush.

Therefore they shall fall among the fallen;

when I punish them, they shall be overthrown,

says the LORD.

[13] When I would gather them, declares the LORD,

there are no grapes on the vine,

nor figs on the fig tree;

even the leaves are withered,

and what I gave them has passed away from them.” [1]

[14] Why do we sit still?

Gather together; let us go into the fortified cities

and perish there,

for the LORD our God has doomed us to perish

and has given us poisoned water to drink,

because we have sinned against the LORD.

15 We looked for peace, but no good came;

for a time of healing, but behold, terror.

16 “The snorting of their horses is heard from Dan;

at the sound of the neighing of their stallions

the whole land quakes.

They come and devour the land and all that fills it,

the city and those who dwell in it.

[17] For behold, I am sending among you serpents,

adders that cannot be charmed,

and they shall bite you,”

declares the LORD.

JEREMIAH GRIEVES FOR HIS PEOPLE

[18] My joy is gone; grief is upon me; [1]

my heart is sick within me.

19 Behold, the cry of the daughter of my people

from the length and breadth of the land:

“Is the LORD not in Zion?

Is her King not in her?”

“Why have they provoked me to anger with their carved images

and with their foreign idols?”

[20] “The harvest is past, the summer is ended,

and we are not saved.”

[21] For the wound of the daughter of my people is my heart wounded;

I mourn, and dismay has taken hold on me.

[22] Is there no balm in Gilead?

Is there no physician there?

Why then has the health of the daughter of my people

not been restored?

9  [2] Oh that my head were waters,

and my eyes a fountain of tears,

that I might weep day and night

for the slain of the daughter of my people!

[2] [3] Oh that I had in the desert

a travelers’ lodging place,

that I might leave my people

and go away from them!

For they are all adulterers,

a company of treacherous men.

[3] They bend their tongue like a bow;

falsehood and not truth has grown strong [4] in the land;

for they proceed from evil to evil,

and they do not know me, declares the LORD.

4 Let everyone beware of his neighbor,

and put no trust in any brother,

for every brother is a deceiver,

and every neighbor goes about as a slanderer.

5 Everyone deceives his neighbor,

and no one speaks the truth;

they have taught their tongue to speak lies;

they weary themselves committing iniquity.

6 Heaping oppression upon oppression, and deceit upon deceit,

they refuse to know me, declares the LORD.

[7] Therefore thus says the LORD of hosts:

“Behold, I will refine them and test them,

for what else can I do, because of my people?

[8] Their tongue is a deadly arrow;

it speaks deceitfully;

with his mouth each speaks peace to his neighbor,

but in his heart he plans an ambush for him.

9 Shall I not punish them for these things? declares the LORD,

and shall I not avenge myself

on a nation such as this?

[10] “I will take up weeping and wailing for the mountains,

and a lamentation for the pastures of the wilderness,

because they are laid waste so that no one passes through,

and the lowing of cattle is not heard;

both the birds of the air and the beasts

have fled and are gone.

[11] I will make Jerusalem a heap of ruins,

a lair of jackals,

and I will make the cities of Judah a desolation,

without inhabitant.”

[12] Who is the man so wise that he can understand this? To whom has the mouth of the LORD spoken, that he may declare it? Why is the land ruined and laid waste like a wilderness, so that no one passes through? [13] And the LORD says: “Because they have forsaken my law that I set before them, and have not obeyed my voice or walked in accord with it, [14] but have stubbornly followed their own hearts and have gone after the Baals, as their fathers taught them. [15] Therefore thus says the LORD of hosts, the God of Israel: Behold, I will feed this people with bitter food, and give them poisonous water to drink. [16] I will scatter them among the nations whom neither they nor their fathers have known, and I will send the sword after them, until I have consumed them.”

[17] Thus says the LORD of hosts:

“Consider, and call for the mourning women to come;

send for the skillful women to come;

18 let them make haste and raise a wailing over us,

that our eyes may run down with tears

and our eyelids flow with water.

19 For a sound of wailing is heard from Zion:

‘How we are ruined!

We are utterly shamed,

because we have left the land,

because they have cast down our dwellings.’”

20 Hear, O women, the word of the LORD,

and let your ear receive the word of his mouth;

teach to your daughters a lament,

and each to her neighbor a dirge.

[21] For death has come up into our windows;

it has entered our palaces,

cutting off the children from the streets

and the young men from the squares.

22 Speak: “Thus declares the LORD,

‘The dead bodies of men shall fall

like dung upon the open field,

like sheaves after the reaper,

and none shall gather them.’”

[23] Thus says the LORD: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, [24] but let him who boasts boast in this, that he understands and knows me, that I am the LORD who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the LORD.”

KNOWLEDGE OF SELF AND KNOWLEDGE OF GOD

There is a mutual dependence between our knowledge of ourselves and our knowledge of God. As soon as I am aware of myself as a self, I realize that I am not God; I am a creature. I have a birth date, a time when my life began on earth. My tombstone at my death will not engrave eternity as my starting point.

My sense of creatureliness drives my thinking back to my Creator or “up” to my Creator. I cannot contemplate God or anything else outside of myself until I am first aware of myself. Yet I cannot grasp the meaning of myself fully until I understand myself in relationship to God. Ultimately then, anthropology, the study of mankind, is a subdivision of theology, the study of God.

The crisis of modern humanity is found in the rupture between anthropology and theology, between the study of human beings and the study of God. When our story is told in isolation or divorced from the story of God, then it indeed becomes “a tale / Told by an idiot, full of sound and fury, / Signifying nothing.” If we are considered without reference to God, we become a “useless passion,” as philosopher Jean-Paul Sartre declared.

What is a “useless passion”? A passion is an intense feeling. Human life is marked by intense feelings. They include such passions as love, hate, fear, guilt, ambition, lust, envy, jealousy, and a host of others. As creatures we have deep feelings about our lives. The question haunts us: Are all these feelings useless? Is all our striving and caring merely an exercise in futility, an excursion of vanity?

The meaning of our lives is at stake. Our dignity is on the line. If human beings are considered alone, apart from relationship to God, then they remain alone and insignificant. If we are not creatures made by and related to God, we are cosmic accidents. Our origin is insignificant and our destiny is equally insignificant. If we emerge from the slime by accident and finally disentegrate into a void or abyss of nothingness, then we live our lives between two poles of absolute meaninglessness. We are peeled zeroes, stripped naked of dignity and worth.

To assign dignity to a human being temporarily, that is, between the poles of a meaningless origin and a meaningless destiny, is to indulge ourselves in pure unvarnished sentiment. We tease ourselves with self-delusion.

Our origin and our destiny are tied to God. The only ultimate meaning we can have must be theological. The question we ask was asked by the psalmist:

When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. (Psalm 8:3-5)

To be created by God is to be related to God. This inescapable relationship insures that we are not useless noise or feeling. In creation we receive a crown of glory. A crown of glory is a tiara of dignity. With God we have dignity; without God we are nothing.

[25] “Behold, the days are coming, declares the LORD, when I will punish all those who are circumcised merely in the flesh— [26] Egypt, Judah, Edom, the sons of Ammon, Moab, and all who dwell in the desert who cut the corners of their hair, for all these nations are uncircumcised, and all the house of Israel are uncircumcised in heart.”

IDOLS AND THE LIVING GOD

10  Hear the word that the LORD speaks to you, O house of Israel. [2] Thus says the LORD:

“Learn not the way of the nations,

nor be dismayed at the signs of the heavens

because the nations are dismayed at them,

[3] for the customs of the peoples are vanity. [1]

A tree from the forest is cut down

and worked with an axe by the hands of a craftsman.

[4] They decorate it with silver and gold;

they fasten it with hammer and nails

so that it cannot move.

5 Their idols [2] are like scarecrows in a cucumber field,

and they cannot speak;

they have to be carried,

for they cannot walk.

Do not be afraid of them,

for they cannot do evil,

neither is it in them to do good.”

[6] There is none like you, O LORD;

you are great, and your name is great in might.

[7] Who would not fear you, O King of the nations?

For this is your due;

for among all the wise ones of the nations

and in all their kingdoms

there is none like you.

[8] They are both stupid and foolish;

the instruction of idols is but wood!

[9] Beaten silver is brought from Tarshish,

and gold from Uphaz.

They are the work of the craftsman and of the hands of the goldsmith;

their clothing is violet and purple;

they are all the work of skilled men.

[10] But the LORD is the true God;

he is the living God and the everlasting King.

At his wrath the earth quakes,

and the nations cannot endure his indignation.

[11] Thus shall you say to them: “The gods who did not make the heavens and the earth shall perish from the earth and from under the heavens.” [1]

[12] It is he who made the earth by his power,

who established the world by his wisdom,

and by his understanding stretched out the heavens.

[13] When he utters his voice, there is a tumult of waters in the heavens,

and he makes the mist rise from the ends of the earth.

He makes lightning for the rain,

and he brings forth the wind from his storehouses.

14 Every man is stupid and without knowledge;

every goldsmith is put to shame by his idols,

for his images are false,

and there is no breath in them.

15 They are worthless, a work of delusion;

at the time of their punishment they shall perish.

[16] Not like these is he who is the portion of Jacob,

for he is the one who formed all things,

and Israel is the tribe of his inheritance;

the LORD of hosts is his name.

17 Gather up your bundle from the ground,

O you who dwell under siege!

18 For thus says the LORD:

“Behold, I am slinging out the inhabitants of the land

at this time,

and I will bring distress on them,

that they may feel it.”

[19] Woe is me because of my hurt!

My wound is grievous.

But I said, “Truly this is an affliction,

and I must bear it.”

[20] My tent is destroyed,

and all my cords are broken;

my children have gone from me,

and they are not;

there is no one to spread my tent again

and to set up my curtains.

[21] For the shepherds are stupid

and do not inquire of the LORD;

therefore they have not prospered,

and all their flock is scattered.

[22] A voice, a rumor! Behold, it comes!—

a great commotion out of the north country

to make the cities of Judah a desolation,

a lair of jackals.

[23] I know, O LORD, that the way of man is not in himself,

that it is not in man who walks to direct his steps.

[24] Correct me, O LORD, but in justice;

not in your anger, lest you bring me to nothing.

[25] Pour out your wrath on the nations that know you not,

and on the peoples that call not on your name,

for they have devoured Jacob;

they have devoured him and consumed him,

and have laid waste his habitation.

THE BROKEN COVENANT

11  The word that came to Jeremiah from the LORD: [2] “Hear the words of this covenant, and speak to the men of Judah and the inhabitants of Jerusalem. [3] You shall say to them, Thus says the LORD, the God of Israel: Cursed be the man who does not hear the words of this covenant [4] that I commanded your fathers when I brought them out of the land of Egypt, from the iron furnace, saying, Listen to my voice, and do all that I command you. So shall you be my people, and I will be your God, [5] that I may confirm the oath that I swore to your fathers, to give them a land flowing with milk and honey, as at this day.” Then I answered, “So be it, LORD.”

6 And the LORD said to me, “Proclaim all these words in the cities of Judah and in the streets of Jerusalem: Hear the words of this covenant and do them. [7] For I solemnly warned your fathers when I brought them up out of the land of Egypt, warning them persistently, even to this day, saying, Obey my voice. [8] Yet they did not obey or incline their ear, but everyone walked in the stubbornness of his evil heart. Therefore I brought upon them all the words of this covenant, which I commanded them to do, but they did not.”

[9] Again the LORD said to me, “A conspiracy exists among the men of Judah and the inhabitants of Jerusalem. [10] They have turned back to the iniquities of their forefathers, who refused to hear my words. They have gone after other gods to serve them. The house of Israel and the house of Judah have broken my covenant that I made with their fathers. [11] Therefore, thus says the LORD, Behold, I am bringing disaster upon them that they cannot escape. Though they cry to me, I will not listen to them. [12] Then the cities of Judah and the inhabitants of Jerusalem will go and cry to the gods to whom they make offerings, but they cannot save them in the time of their trouble. [13] For your gods have become as many as your cities, O Judah, and as many as the streets of Jerusalem are the altars you have set up to shame, altars to make offerings to Baal.

[14] “Therefore do not pray for this people, or lift up a cry or prayer on their behalf, for I will not listen when they call to me in the time of their trouble. [15] What right has my beloved in my house, when she has done many vile deeds? Can even sacrificial flesh avert your doom? Can you then exult? [16] The LORD once called you ‘a green olive tree, beautiful with good fruit.’ But with the roar of a great tempest he will set fire to it, and its branches will be consumed. 17 The LORD of hosts, who planted you, has decreed disaster against you, because of the evil that the house of Israel and the house of Judah have done, provoking me to anger by making offerings to Baal.”

18 The LORD made it known to me and I knew;

then you showed me their deeds.

[19] But I was like a gentle lamb

led to the slaughter.

I did not know it was against me

they devised schemes, saying,

“Let us destroy the tree with its fruit,

let us cut him off from the land of the living,

that his name be remembered no more.”

[20] But, O LORD of hosts, who judges righteously,

who tests the heart and the mind,

let me see your vengeance upon them,

for to you have I committed my cause.

[21] Therefore thus says the LORD concerning the men of Anathoth, who seek your life, and say, “Do not prophesy in the name of the LORD, or you will die by our hand”— 22 therefore thus says the LORD of hosts: “Behold, I will punish them. The young men shall die by the sword, their sons and their daughters shall die by famine, [23] and none of them shall be left. For I will bring disaster upon the men of Anathoth, the year of their punishment.”

JEREMIAH’S COMPLAINT

12  Righteous are you, O LORD,

when I complain to you;

yet I would plead my case before you.

Why does the way of the wicked prosper?

Why do all who are treacherous thrive?

2 You plant them, and they take root;

they grow and produce fruit;

you are near in their mouth

and far from their heart.

3 But you, O LORD, know me;

you see me, and test my heart toward you.

Pull them out like sheep for the slaughter,

and set them apart for the day of slaughter.

4 How long will the land mourn

and the grass of every field wither?

For the evil of those who dwell in it

the beasts and the birds are swept away,

because they said, “He will not see our latter end.”

THE LORD ANSWERS JEREMIAH

[5] “If you have raced with men on foot, and they have wearied you,

how will you compete with horses?

And if in a safe land you are so trusting,

what will you do in the thicket of the Jordan?

[6] For even your brothers and the house of your father,

even they have dealt treacherously with you;

they are in full cry after you;

do not believe them,

though they speak friendly words to you.”

[7] “I have forsaken my house;

I have abandoned my heritage;

I have given the beloved of my soul

into the hands of her enemies.

[8] My heritage has become to me

like a lion in the forest;

she has lifted up her voice against me;

therefore I hate her.

9 Is my heritage to me like a hyena’s lair?

Are the birds of prey against her all around?

Go, assemble all the wild beasts;

bring them to devour.

[10] Many shepherds have destroyed my vineyard;

they have trampled down my portion;

they have made my pleasant portion

a desolate wilderness.

[11] They have made it a desolation;

desolate, it mourns to me.

The whole land is made desolate,

but no man lays it to heart.

[12] Upon all the bare heights in the desert

destroyers have come,

for the sword of the LORD devours

from one end of the land to the other;

no flesh has peace.

13 They have sown wheat and have reaped thorns;

they have tired themselves out but profit nothing.

They shall be ashamed of their [1] harvests

because of the fierce anger of the LORD.”

[14] Thus says the LORD concerning all my evil neighbors who touch the heritage that I have given my people Israel to inherit: “Behold, I will pluck them up from their land, and I will pluck up the house of Judah from among them. [15] And after I have plucked them up, I will again have compassion on them, and I will bring them again each to his heritage and each to his land. [16] And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, ‘As the LORD lives,’ even as they taught my people to swear by Baal, then they shall be built up in the midst of my people. 17 But if any nation will not listen, then I will utterly pluck it up and destroy it, declares the LORD.”

THE RUINED LOINCLOTH

13  Thus says the LORD to me, “Go and buy a linen loincloth and put it around your waist, and do not dip it in water.” 2 So I bought a loincloth according to the word of the LORD, and put it around my waist. 3 And the word of the LORD came to me a second time, [4] “Take the loincloth that you have bought, which is around your waist, and arise, go to the Euphrates and hide it there in a cleft of the rock.” 5 So I went and hid it by the Euphrates, as the LORD commanded me. 6 And after many days the LORD said to me, “Arise, go to the Euphrates, and take from there the loincloth that I commanded you to hide there.” [7] Then I went to the Euphrates, and dug, and I took the loincloth from the place where I had hidden it. And behold, the loincloth was spoiled; it was good for nothing.

8 Then the word of the LORD came to me: 9 “Thus says the LORD: Even so will I spoil the pride of Judah and the great pride of Jerusalem. 10 This evil people, who refuse to hear my words, who stubbornly follow their own heart and have gone after other gods to serve them and worship them, shall be like this loincloth, which is good for nothing. [11] For as the loincloth clings to the waist of a man, so I made the whole house of Israel and the whole house of Judah cling to me, declares the LORD, that they might be for me a people, a name, a praise, and a glory, but they would not listen.

THE JARS FILLED WITH WINE

[12] “You shall speak to them this word: ‘Thus says the LORD, the God of Israel, “Every jar shall be filled with wine.”’ And they will say to you, ‘Do we not indeed know that every jar will be filled with wine?’ 13 Then you shall say to them, ‘Thus says the LORD: Behold, I will fill with drunkenness all the inhabitants of this land: the kings who sit on David’s throne, the priests, the prophets, and all the inhabitants of Jerusalem. 14 And I will dash them one against another, fathers and sons together, declares the LORD. I will not pity or spare or have compassion, that I should not destroy them.’”

EXILE THREATENED

15 Hear and give ear; be not proud,

for the LORD has spoken.

16 Give glory to the LORD your God

before he brings darkness,

before your feet stumble

on the twilight mountains,

and while you look for light

he turns it into gloom

and makes it deep darkness.

17 But if you will not listen,

my soul will weep in secret for your pride;

my eyes will weep bitterly and run down with tears,

because the LORD’s flock has been taken captive.

[18] Say to the king and the queen mother:

“Take a lowly seat,

for your beautiful crown

has come down from your head.”

[19] The cities of the Negeb are shut up,

with none to open them;

all Judah is taken into exile,

wholly taken into exile.

[20] “Lift up your eyes and see

those who come from the north.

Where is the flock that was given you,

your beautiful flock?

21 What will you say when they set as head over you

those whom you yourself have taught to be friends to you?

Will not pangs take hold of you

like those of a woman in labor?

[22] And if you say in your heart,

‘Why have these things come upon me?’

it is for the greatness of your iniquity

that your skirts are lifted up

and you suffer violence.

[23] Can the Ethiopian change his skin

or the leopard his spots?

Then also you can do good

who are accustomed to do evil.

24 I will scatter you [1] like chaff

driven by the wind from the desert.

[25] This is your lot,

the portion I have measured out to you, declares the LORD,

because you have forgotten me

and trusted in lies.

26 I myself will lift up your skirts over your face,

and your shame will be seen.

27 I have seen your abominations,

your adulteries and neighings, your lewd whorings,

on the hills in the field.

Woe to you, O Jerusalem!

How long will it be before you are made clean?”

FAMINE, SWORD, AND PESTILENCE

14  The word of the LORD that came to Jeremiah concerning the drought:

2 “Judah mourns,

and her gates languish;

her people lament on the ground,

and the cry of Jerusalem goes up.

[3] Her nobles send their servants for water;

they come to the cisterns;

they find no water;

they return with their vessels empty;

they are ashamed and confounded

and cover their heads.

[4] Because of the ground that is dismayed,

since there is no rain on the land,

the farmers are ashamed;

they cover their heads.

[5] Even the doe in the field forsakes her newborn fawn

because there is no grass.

[6] The wild donkeys stand on the bare heights;

they pant for air like jackals;

their eyes fail

because there is no vegetation.

7 “Though our iniquities testify against us,

act, O LORD, for your name’s sake;

for our backslidings are many;

we have sinned against you.

[8] O you hope of Israel,

its savior in time of trouble,

why should you be like a stranger in the land,

like a traveler who turns aside to tarry for a night?

[9] Why should you be like a man confused,

like a mighty warrior who cannot save?

Yet you, O LORD, are in the midst of us,

and we are called by your name;

do not leave us.”

[10] Thus says the LORD concerning this people:

“They have loved to wander thus;

they have not restrained their feet;

therefore the LORD does not accept them;

now he will remember their iniquity

and punish their sins.”

[11] The LORD said to me: “Do not pray for the welfare of this people. [12] Though they fast, I will not hear their cry, and though they offer burnt offering and grain offering, I will not accept them. But I will consume them by the sword, by famine, and by pestilence.”

LYING PROPHETS

[13] Then I said: “Ah, Lord GOD, behold, the prophets say to them, ‘You shall not see the sword, nor shall you have famine, but I will give you assured peace in this place.’” 14 And the LORD said to me: “The prophets are prophesying lies in my name. I did not send them, nor did I command them or speak to them. They are prophesying to you a lying vision, worthless divination, and the deceit of their own minds. 15 Therefore thus says the LORD concerning the prophets who prophesy in my name although I did not send them, and who say, ‘Sword and famine shall not come upon this land’: By sword and famine those prophets shall be consumed. [16] And the people to whom they prophesy shall be cast out in the streets of Jerusalem, victims of famine and sword, with none to bury them—them, their wives, their sons, and their daughters. For I will pour out their evil upon them.

[17] “You shall say to them this word:

‘Let my eyes run down with tears night and day,

and let them not cease,

for the virgin daughter of my people is shattered with a great wound,

with a very grievous blow.

18 If I go out into the field,

behold, those pierced by the sword!

And if I enter the city,

behold, the diseases of famine!

For both prophet and priest ply their trade through the land

and have no knowledge.’”

[19] Have you utterly rejected Judah?

Does your soul loathe Zion?

Why have you struck us down

so that there is no healing for us?

We looked for peace, but no good came;

for a time of healing, but behold, terror.

20 We acknowledge our wickedness, O LORD,

and the iniquity of our fathers,

for we have sinned against you.

[21] Do not spurn us, for your name’s sake;

do not dishonor your glorious throne;

remember and do not break your covenant with us.

22 Are there any among the false gods of the nations that can bring rain?

Or can the heavens give showers?

Are you not he, O LORD our God?

We set our hope on you,

for you do all these things.

THE LORD WILL NOT RELENT

15  Then the LORD said to me, “Though Moses and Samuel stood before me, yet my heart would not turn toward this people. Send them out of my sight, and let them go! 2 And when they ask you, ‘Where shall we go?’ you shall say to them, ‘Thus says the LORD:

“‘Those who are for pestilence, to pestilence,

and those who are for the sword, to the sword;

those who are for famine, to famine,

and those who are for captivity, to captivity.’

[3] I will appoint over them four kinds of destroyers, declares the LORD: the sword to kill, the dogs to tear, and the birds of the air and the beasts of the earth to devour and destroy. [4] And I will make them a horror to all the kingdoms of the earth because of what Manasseh the son of Hezekiah, king of Judah, did in Jerusalem.

5 “Who will have pity on you, O Jerusalem,

or who will grieve for you?

Who will turn aside

to ask about your welfare?

[6] You have rejected me, declares the LORD;

you keep going backward,

so I have stretched out my hand against you and destroyed you—

I am weary of relenting.

[7] I have winnowed them with a winnowing fork

in the gates of the land;

I have bereaved them; I have destroyed my people;

they did not turn from their ways.

[8] I have made their widows more in number

than the sand of the seas;

I have brought against the mothers of young men

a destroyer at noonday;

I have made anguish and terror

fall upon them suddenly.

[9] She who bore seven has grown feeble;

she has fainted away;

her sun went down while it was yet day;

she has been shamed and disgraced.

And the rest of them I will give to the sword

before their enemies,

declares the LORD.”

JEREMIAH’S COMPLAINT

[10] Woe is me, my mother, that you bore me, a man of strife and contention to the whole land! I have not lent, nor have I borrowed, yet all of them curse me. 11 The LORD said, “Have I not [1] set you free for their good? Have I not pleaded for you before the enemy in the time of trouble and in the time of distress? [12] Can one break iron, iron from the north, and bronze?

13 “Your wealth and your treasures I will give as spoil, without price, for all your sins, throughout all your territory. [14] I will make you serve your enemies in a land that you do not know, for in my anger a fire is kindled that shall burn forever.”

15 O LORD, you know;

remember me and visit me,

, and take vengeance for me on my persecutors.

In your forbearance take me not away;

know that for your sake I bear reproach.

[16] Your words were found, and I ate them,

and your words became to me a joy

and the delight of my heart,

for I am called by your name,

O LORD, God of hosts.

[17] I did not sit in the company of revelers,

nor did I rejoice;

I sat alone, because your hand was upon me,

for you had filled me with indignation.

[18] Why is my pain unceasing,

my wound incurable,

refusing to be healed?

Will you be to me like a deceitful brook,

like waters that fail?

19 Therefore thus says the LORD:

“If you return, I will restore you,

and you shall stand before me.

If you utter what is precious, and not what is worthless,

you shall be as my mouth.

They shall turn to you,

but you shall not turn to them.

20 And I will make you to this people

a fortified wall of bronze;

they will fight against you,

but they shall not prevail over you,

for I am with you

to save you and deliver you,

declares the LORD.

21 I will deliver you out of the hand of the wicked,

and redeem you from the grasp of the ruthless.”

FAMINE, SWORD, AND DEATH

16  The word of the LORD came to me: [2] “You shall not take a wife, nor shall you have sons or daughters in this place. 3 For thus says the LORD concerning the sons and daughters who are born in this place, and concerning the mothers who bore them and the fathers who fathered them in this land: [4] They shall die of deadly diseases. They shall not be lamented, nor shall they be buried. They shall be as dung on the surface of the ground. They shall perish by the sword and by famine, and their dead bodies shall be food for the birds of the air and for the beasts of the earth.

[5] “For thus says the LORD: Do not enter the house of mourning, or go to lament or grieve for them, for I have taken away my peace from this people, my steadfast love and mercy, declares the LORD. [6] Both great and small shall die in this land. They shall not be buried, and no one shall lament for them or cut himself or make himself bald for them. 7 No one shall break bread for the mourner, to comfort him for the dead, nor shall anyone give him the cup of consolation to drink for his father or his mother. [8] You shall not go into the house of feasting to sit with them, to eat and drink. [9] For thus says the LORD of hosts, the God of Israel: Behold, I will silence in this place, before your eyes and in your days, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride.

10 “And when you tell this people all these words, and they say to you, ‘Why has the LORD pronounced all this great evil against us? What is our iniquity? What is the sin that we have committed against the LORD our God?’ 11 then you shall say to them: ‘Because your fathers have forsaken me, declares the LORD, and have gone after other gods and have served and worshiped them, and have forsaken me and have not kept my law, [12] and because you have done worse than your fathers, for behold, every one of you follows his stubborn, evil will, refusing to listen to me. [13] Therefore I will hurl you out of this land into a land that neither you nor your fathers have known, and there you shall serve other gods day and night, for I will show you no favor.’

THE LORD WILL RESTORE ISRAEL

14 “Therefore, behold, the days are coming, declares the LORD, when it shall no longer be said, ‘As the LORD lives who brought up the people of Israel out of the land of Egypt,’ 15 but ‘As the LORD lives who brought up the people of Israel out of the north country and out of all the countries where he had driven them.’ For I will bring them back to their own land that I gave to their fathers.

[16] “Behold, I am sending for many fishers, declares the LORD, and they shall catch them. And afterward I will send for many hunters, and they shall hunt them from every mountain and every hill, and out of the clefts of the rocks. [17] For my eyes are on all their ways. They are not hidden from me, nor is their iniquity concealed from my eyes. [18] But first I will doubly repay their iniquity and their sin, because they have polluted my land with the carcasses of their detestable idols, and have filled my inheritance with their abominations.”

[19] O LORD, my strength and my stronghold,

my refuge in the day of trouble,

to you shall the nations come

from the ends of the earth and say:

“Our fathers have inherited nothing but lies,

worthless things in which there is no profit.

20 Can man make for himself gods?

Such are not gods!”

[21] “Therefore, behold, I will make them know, this once I will make them know my power and my might, and they shall know that my name is the LORD.”

THE SIN OF JUDAH

17  “The sin of Judah is written with a pen of iron; with a point of diamond it is engraved on the tablet of their heart, and on the horns of their altars, [2] while their children remember their altars and their Asherim, beside every green tree and on the high hills, [3] on the mountains in the open country. Your wealth and all your treasures I will give for spoil as the price of your high places for sin throughout all your territory. [4] You shall loosen your hand from your heritage that I gave to you, and I will make you serve your enemies in a land that you do not know, for in my anger a fire is kindled that shall burn forever.”

[5] Thus says the LORD:

“Cursed is the man who trusts in man

and makes flesh his strength, [1]

whose heart turns away from the LORD.

6 He is like a shrub in the desert,

and shall not see any good come.

He shall dwell in the parched places of the wilderness,

in an uninhabited salt land.

[7] “Blessed is the man who trusts in the LORD,

whose trust is the LORD.

[8] He is like a tree planted by water,

that sends out its roots by the stream,

and does not fear when heat comes,

for its leaves remain green,

and is not anxious in the year of drought,

for it does not cease to bear fruit.”

[9] The heart is deceitful above all things,

and desperately sick;

who can understand it?

[10] “I the LORD search the heart

and test the mind, [1]

to give every man according to his ways,

according to the fruit of his deeds.”

[11] Like the partridge that gathers a brood that she did not hatch,

so is he who gets riches but not by justice;

in the midst of his days they will leave him,

and at his end he will be a fool.

FREE WILL

Every choice that we make in life we make for some reason. Our decisions are based upon what seems good for us at the moment, all things considered. We do some things out of intense desire. We do other things with no awareness of desire at all. Yet the desire is there or we wouldn’t choose to do them. This is the very essence of free will—to choose according to our desires.

Jonathan Edwards, in his work The Freedom of the Will, defines the will as “that by which the mind chooses.” There can be no doubt that human beings do indeed make choices. I am choosing to write; you are choosing to read. I will to write, and writing is set in motion. When the idea of freedom is added, however, the issue becomes terribly complicated. We have to ask, freedom to do what? Even the most ardent Calvinist would not deny that the will is free to choose whatever it desires. Even the most ardent Arminian would agree that the will is not free to choose what it does not desire.

With regard to salvation, the question then becomes, what do human beings desire? The Arminian believes that some desire to repent and be saved. Others desire to flee from God and thus reap eternal damnation. Why different people have different desires is never made clear by the Arminian. The Calvinist holds that all human beings desire to flee from God unless and until the Holy Spirit performs a work of regeneration. That regeneration changes our desires so that we will freely repent and be saved.

It is important to note that even the unregenerate are never forced against their will. Their wills are changed without their permission, but they are always free to choose as they will. Thus we are indeed free to do as we will. We are not free, however, to choose or select our nature. One cannot simply declare, “Henceforth I will desire only the good” anymore than Christ could have declared, “Henceforth I will desire only evil.” This is where our freedom stops.

The Fall left the human will intact insofar as we still have the faculty of choosing. Our minds have been darkened by sin and our desires bound by wicked impulses. But we can still think, choose, and act. Yet something terrible has happened to us. We have lost all desire for God. The thoughts and desires of our heart are only evil continuously. The freedom of our will is a curse. Because we can still choose according to our desires, we choose to sin and thus we become accountable to the judgment of God.

Augustine said that we still have free will, but we have lost our liberty. The royal liberty of which the Bible speaks is the freedom or power to choose Christ as our own. But until our heart is changed by the Holy Spirit, we have no desire for Christ. Without that desire we never will choose Him. God must awaken our soul and give us a desire for Christ before we will ever be inclined to choose Him.

Edwards said that as fallen human beings we retain our natural freedom (the power to act according to our desires) but lose moral freedom. Moral freedom includes the disposition, inclination, and desire of the soul toward righteousness. It is this inclination that was lost in the Fall.

Every choice I make is determined by something. There is a reason for it, a desire behind it. This sounds like determinism. By no means! Determinism teaches that our actions are completely controlled by something external to us, making us do what we don’t want to do. That is coercion and is opposed to freedom.

How can our choices be determined but not coerced? Because they are determined by something within—by what we are and by what we desire. They are determined by ourselves. This is self-determination, which is the very essence of freedom.

To be sure, for us to choose Christ, God must change our heart. That is precisely what He does. He changes our heart for us. He gives us a desire for Himself that we otherwise would not have. Then we choose Him out of the desire that is within us. We freely choose Him because we want to choose Him. That is the wonder of His grace.

[12] A glorious throne set on high from the beginning

is the place of our sanctuary.

[13] O LORD, the hope of Israel,

all who forsake you shall be put to shame;

those who turn away from you [1] shall be written in the earth,

for they have forsaken the LORD, the fountain of living water.

JEREMIAH PRAYS FOR DELIVERANCE

[14] Heal me, O LORD, and I shall be healed;

save me, and I shall be saved,

for you are my praise.

[15] Behold, they say to me,

“Where is the word of the LORD?

Let it come!”

16 I have not run away from being your shepherd,

nor have I desired the day of sickness.

You know what came out of my lips;

it was before your face.

17 Be not a terror to me;

you are my refuge in the day of disaster.

[18] Let those be put to shame who persecute me,

but let me not be put to shame;

let them be dismayed,

but let me not be dismayed;

bring upon them the day of disaster;

destroy them with double destruction!

KEEP THE SABBATH HOLY

[19] Thus said the LORD to me: “Go and stand in the People’s Gate, by which the kings of Judah enter and by which they go out, and in all the gates of Jerusalem, [20] and say: ‘Hear the word of the LORD, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, who enter by these gates. 21 Thus says the LORD: Take care for the sake of your lives, and do not bear a burden on the Sabbath day or bring it in by the gates of Jerusalem. [22] And do not carry a burden out of your houses on the Sabbath or do any work, but keep the Sabbath day holy, as I commanded your fathers. 23 Yet they did not listen or incline their ear, but stiffened their neck, that they might not hear and receive instruction.

24 “‘But if you listen to me, declares the LORD, and bring in no burden by the gates of this city on the Sabbath day, but keep the Sabbath day holy and do no work on it, [25] then there shall enter by the gates of this city kings and princes who sit on the throne of David, riding in chariots and on horses, they and their officials, the men of Judah and the inhabitants of Jerusalem. And this city shall be inhabited forever. [26] And people shall come from the cities of Judah and the places around Jerusalem, from the land of Benjamin, from the Shephelah, from the hill country, and from the Negeb, bringing burnt offerings and sacrifices, grain offerings and frankincense, and bringing thank offerings to the house of the LORD. 27 But if you do not listen to me, to keep the Sabbath day holy, and not to bear a burden and enter by the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem and shall not be quenched.’”

THE POTTER AND THE CLAY

18  The word that came to Jeremiah from the LORD: [2] “Arise, and go down to the potter’s house, and there I will let you hear my words.” 3 So I went down to the potter’s house, and there he was working at his wheel. [4] And the vessel he was making of clay was spoiled in the potter’s hand, and he reworked it into another vessel, as it seemed good to the potter to do.

5 Then the word of the LORD came to me: [6] “O house of Israel, can I not do with you as this potter has done? declares the LORD. Behold, like the clay in the potter’s hand, so are you in my hand, O house of Israel. [7] If at any time I declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, [8] and if that nation, concerning which I have spoken, turns from its evil, I will relent of the disaster that I intended to do to it. 9 And if at any time I declare concerning a nation or a kingdom that I will build and plant it, 10 and if it does evil in my sight, not listening to my voice, then I will relent of the good that I had intended to do to it. 11 Now, therefore, say to the men of Judah and the inhabitants of Jerusalem: ‘Thus says the LORD, Behold, I am shaping disaster against you and devising a plan against you. Return, every one from his evil way, and amend your ways and your deeds.’

[12] “But they say, ‘That is in vain! We will follow our own plans, and will every one act according to the stubbornness of his evil heart.’

[13] “Therefore thus says the LORD:

Ask among the nations,

Who has heard the like of this?

The virgin Israel

has done a very horrible thing.

[14] Does the snow of Lebanon leave

the crags of Sirion? [1]

Do the mountain waters run dry, [2]

the cold flowing streams?

[15] But my people have forgotten me;

they make offerings to false gods;

they made them stumble in their ways,

in the ancient roads,

and to walk into side roads,

not the highway,

[16] making their land a horror,

a thing to be hissed at forever.

Everyone who passes by it is horrified

and shakes his head.

[17] Like the east wind I will scatter them

before the enemy.

I will show them my back, not my face,

in the day of their calamity.”

[18] Then they said, “Come, let us make plots against Jeremiah, for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, let us strike him with the tongue, and let us not pay attention to any of his words.”

[19] Hear me, O LORD,

and listen to the voice of my adversaries.

[20] Should good be repaid with evil?

Yet they have dug a pit for my life.

Remember how I stood before you

to speak good for them,

to turn away your wrath from them.

21 Therefore deliver up their children to famine;

give them over to the power of the sword;

let their wives become childless and widowed.

May their men meet death by pestilence,

their youths be struck down by the sword in battle.

22 May a cry be heard from their houses,

when you bring the plunderer suddenly upon them!

For they have dug a pit to take me

and laid snares for my feet.

23 Yet you, O LORD, know

all their plotting to kill me.

Forgive not their iniquity,

nor blot out their sin from your sight.

Let them be overthrown before you;

deal with them in the time of your anger.

THE BROKEN FLASK

19  Thus says the LORD, “Go, buy a potter’s earthenware flask, and take some of the elders of the people and some of the elders of the priests, [2] and go out to the Valley of the Son of Hinnom at the entry of the Potsherd Gate, and proclaim there the words that I tell you. [3] You shall say, ‘Hear the word of the LORD, O kings of Judah and inhabitants of Jerusalem. Thus says the LORD of hosts, the God of Israel: Behold, I am bringing such disaster upon this place that the ears of everyone who hears of it will tingle. 4 Because the people have forsaken me and have profaned this place by making offerings in it to other gods whom neither they nor their fathers nor the kings of Judah have known; and because they have filled this place with the blood of innocents, [5] and have built the high places of Baal to burn their sons in the fire as burnt offerings to Baal, which I did not command or decree, nor did it come into my mind— [6] therefore, behold, days are coming, declares the LORD, when this place shall no more be called Topheth, or the Valley of the Son of Hinnom, but the Valley of Slaughter. [7] And in this place I will make void the plans of Judah and Jerusalem, and will cause their people to fall by the sword before their enemies, and by the hand of those who seek their life. I will give their dead bodies for food to the birds of the air and to the beasts of the earth. [8] And I will make this city a horror, a thing to be hissed at. Everyone who passes by it will be horrified and will hiss because of all its wounds. [9] And I will make them eat the flesh of their sons and their daughters, and everyone shall eat the flesh of his neighbor in the siege and in the distress, with which their enemies and those who seek their life afflict them.’

[10] “Then you shall break the flask in the sight of the men who go with you, [11] and shall say to them, ‘Thus says the LORD of hosts: So will I break this people and this city, as one breaks a potter’s vessel, so that it can never be mended. Men shall bury in Topheth because there will be no place else to bury. 12 Thus will I do to this place, declares the LORD, and to its inhabitants, making this city like Topheth. [13] The houses of Jerusalem and the houses of the kings of Judah— all the houses on whose roofs offerings have been offered to all the host of heaven, and drink offerings have been poured out to other gods—shall be defiled like the place of Topheth.’”

[14] Then Jeremiah came from Topheth, where the LORD had sent him to prophesy, and he stood in the court of the LORD’s house and said to all the people: 15 “Thus says the LORD of hosts, the God of Israel, behold, I am bringing upon this city and upon all its towns all the disaster that I have pronounced against it, because they have stiffened their neck, refusing to hear my words.”

JEREMIAH PERSECUTED BY PASHHUR

20  Now Pashhur the priest, the son of Immer, who was chief officer in the house of the LORD, heard Jeremiah prophesying these things. [2] Then Pashhur beat Jeremiah the prophet, and put him in the stocks that were in the upper Benjamin Gate of the house of the LORD. [3] The next day, when Pashhur released Jeremiah from the stocks, Jeremiah said to him, “The LORD does not call your name Pashhur, but Terror on Every Side. 4 For thus says the LORD: Behold, I will make you a terror to yourself and to all your friends. They shall fall by the sword of their enemies while you look on. And I will give all Judah into the hand of the king of Babylon. He shall carry them captive to Babylon, and shall strike them down with the sword. 5 Moreover, I will give all the wealth of the city, all its gains, all its prized belongings, and all the treasures of the kings of Judah into the hand of their enemies, who shall plunder them and seize them and carry them to Babylon. 6 And you, Pashhur, and all who dwell in your house, shall go into captivity. To Babylon you shall go, and there you shall die, and there you shall be buried, you and all your friends, to whom you have prophesied falsely.”

[7] O LORD, you have deceived me,

and I was deceived;

you are stronger than I,

and you have prevailed.

I have become a laughingstock all the day;

everyone mocks me.

[8] For whenever I speak, I cry out,

I shout, “Violence and destruction!”

For the word of the LORD has become for me

a reproach and derision all day long.

9 If I say, “I will not mention him,

or speak any more in his name,”

there is in my heart as it were a burning fire

shut up in my bones,

and I am weary with holding it in,

and I cannot.

[10] For I hear many whispering.

Terror is on every side!

“Denounce him! Let us denounce him!”

say all my close friends,

watching for my fall.

“Perhaps he will be deceived;

then we can overcome him

and take our revenge on him.”

[11] But the LORD is with me as a dread warrior;

therefore my persecutors will stumble;

they will not overcome me.

They will be greatly shamed,

for they will not succeed.

Their eternal dishonor

will never be forgotten.

12 O LORD of hosts, who tests the righteous,

who sees the heart and the mind, [1]

let me see your vengeance upon them,

for to you have I committed my cause.

13 Sing to the LORD;

praise the LORD!

For he has delivered the life of the needy

from the hand of evildoers.

[14] Cursed be the day

on which I was born!

The day when my mother bore me,

let it not be blessed!

15 Cursed be the man who brought the news to my father,

“A son is born to you,”

making him very glad.

[16] Let that man be like the cities

that the LORD overthrew without pity;

let him hear a cry in the morning

and an alarm at noon,

17 because he did not kill me in the womb;

so my mother would have been my grave,

and her womb forever great.

18 Why did I come out from the womb

to see toil and sorrow,

and spend my days in shame?

JERUSALEM WILL FALL TO NEBUCHADNEZZAR

21  This is the word that came to Jeremiah from the LORD, when King Zedekiah sent to him Pashhur the son of Malchiah and Zephaniah the priest, the son of Maaseiah, saying, [2] “Inquire of the LORD for us, for Nebuchadnezzar [2] king of Babylon is making war against us. Perhaps the LORD will deal with us according to all his wonderful deeds and will make him withdraw from us.”

3 Then Jeremiah said to them: “Thus you shall say to Zedekiah, [4] ‘Thus says the LORD, the God of Israel: Behold, I will turn back the weapons of war that are in your hands and with which you are fighting against the king of Babylon and against the Chaldeans who are besieging you outside the walls. And I will bring them together into the midst of this city. [5] I myself will fight against you with outstretched hand and strong arm, in anger and in fury and in great wrath. 6 And I will strike down the inhabitants of this city, both man and beast. They shall die of a great pestilence. [7] Afterward, declares the LORD, I will give Zedekiah king of Judah and his servants and the people in this city who survive the pestilence, sword, and famine into the hand of Nebuchadnezzar king of Babylon and into the hand of their enemies, into the hand of those who seek their lives. He shall strike them down with the edge of the sword. He shall not pity them or spare them or have compassion.’

[8] “And to this people you shall say: ‘Thus says the LORD: Behold, I set before you the way of life and the way of death. 9 He who stays in this city shall die by the sword, by famine, and by pestilence, but he who goes out and surrenders to the Chaldeans who are besieging you shall live and shall have his life as a prize of war. [10] For I have set my face against this city for harm and not for good, declares the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.’

MESSAGE TO THE HOUSE OF DAVID

[11] “And to the house of the king of Judah say, ‘Hear the word of the LORD, [12] O house of David! Thus says the LORD:

“‘Execute justice in the morning,

and deliver from the hand of the oppressor

him who has been robbed,

lest my wrath go forth like fire,

and burn with none to quench it,

because of your evil deeds.’”

[13] “Behold, I am against you, O inhabitant of the valley,

O rock of the plain,

declares the LORD;

you who say, ‘Who shall come down against us,

or who shall enter our habitations?’

14 I will punish you according to the fruit of your deeds,

declares the LORD;

I will kindle a fire in her forest,

and it shall devour all that is around her.”

22  Thus says the LORD: “Go down to the house of the king of Judah and speak there this word, [2] and say, ‘Hear the word of the LORD, O king of Judah, who sits on the throne of David, you, and your servants, and your people who enter these gates. [3] Thus says the LORD: Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed. And do no wrong or violence to the resident alien, the fatherless, and the widow, nor shed innocent blood in this place. 4 For if you will indeed obey this word, then there shall enter the gates of this house kings who sit on the throne of David, riding in chariots and on horses, they and their servants and their people. [5] But if you will not obey these words, I swear by myself, declares the LORD, that this house shall become a desolation. [6] For thus says the LORD concerning the house of the king of Judah:

“‘You are like Gilead to me,

like the summit of Lebanon,

yet surely I will make you a desert,

an uninhabited city. [1]

[7] I will prepare destroyers against you,

each with his weapons,

and they shall cut down your choicest cedars

and cast them into the fire.

8 “‘And many nations will pass by this city, and every man will say to his neighbor, “Why has the LORD dealt thus with this great city?” 9 And they will answer, “Because they have forsaken the covenant of the LORD their God and worshiped other gods and served them.”’”

[10] Weep not for him who is dead,

nor grieve for him,

but weep bitterly for him who goes away,

for he shall return no more

to see his native land.

MESSAGE TO THE SONS OF JOSIAH

11 For thus says the LORD concerning Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went away from this place: “He shall return here no more, 12 but in the place where they have carried him captive, there shall he die, and he shall never see this land again.”

13 “Woe to him who builds his house by unrighteousness,

and his upper rooms by injustice,

who makes his neighbor serve him for nothing

and does not give him his wages,

[14] who says, ‘I will build myself a great house

with spacious upper rooms,’

who cuts out windows for it,

paneling it with cedar

and painting it with vermilion.

[15] Do you think you are a king

because you compete in cedar?

Did not your father eat and drink

and do justice and righteousness?

Then it was well with him.

[16] He judged the cause of the poor and needy;

then it was well.

Is not this to know me?

declares the LORD.

[17] But you have eyes and heart

only for your dishonest gain,

for shedding innocent blood,

and for practicing oppression and violence.”

18 Therefore thus says the LORD concerning Jehoiakim the son of Josiah, king of Judah:

“They shall not lament for him, saying,

‘Ah, my brother!’ or ‘Ah, sister!’

They shall not lament for him, saying,

‘Ah, lord!’ or ‘Ah, his majesty!’

[19] With the burial of a donkey he shall be buried,

dragged and dumped beyond the gates of Jerusalem.”

[20] “Go up to Lebanon, and cry out,

and lift up your voice in Bashan;

cry out from Abarim,

for all your lovers are destroyed.

21 I spoke to you in your prosperity,

but you said, ‘I will not listen.’

This has been your way from your youth,

that you have not obeyed my voice.

[22] The wind shall shepherd all your shepherds,

and your lovers shall go into captivity;

then you will be ashamed and confounded

because of all your evil.

[23] O inhabitant of Lebanon,

nested among the cedars,

how you will be pitied when pangs come upon you,

pain as of a woman in labor!”

[24] “As I live, declares the LORD, though Coniah the son of Jehoiakim, king of Judah, were the signet ring on my right hand, yet I would tear you off [25] and give you into the hand of those who seek your life, into the hand of those of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon and into the hand of the Chaldeans. [26] I will hurl you and the mother who bore you into another country, where you were not born, and there you shall die. 27 But to the land to which they will long to return, there they shall not return.”

[28] Is this man Coniah a despised, broken pot,

a vessel no one cares for?

Why are he and his children hurled and cast

into a land that they do not know?

[29] O land, land, land,

hear the word of the LORD!

[30] Thus says the LORD:

“Write this man down as childless,

a man who shall not succeed in his days,

for none of his offspring shall succeed

in sitting on the throne of David

and ruling again in Judah.”

THE RIGHTEOUS BRANCH

23  “Woe to the shepherds who destroy and scatter the sheep of my pasture!” declares the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who care for my people: “You have scattered my flock and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil deeds, declares the LORD. [3] Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. [4] I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing, declares the LORD.

[5] “Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. [6] In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.’

[7] “Therefore, behold, the days are coming, declares the LORD, when they shall no longer say, ‘As the LORD lives who brought up the people of Israel out of the land of Egypt,’ 8 but ‘As the LORD lives who brought up and led the offspring of the house of Israel out of the north country and out of all the countries where he [1] had driven them.’ Then they shall dwell in their own land.”

LYING PROPHETS

[9] Concerning the prophets:

My heart is broken within me;

all my bones shake;

I am like a drunken man,

like a man overcome by wine,

because of the LORD

and because of his holy words.

10 For the land is full of adulterers;

because of the curse the land mourns,

and the pastures of the wilderness are dried up.

Their course is evil,

and their might is not right.

[11] “Both prophet and priest are ungodly;

even in my house I have found their evil,

declares the LORD.

12 Therefore their way shall be to them

like slippery paths in the darkness,

into which they shall be driven and fall,

for I will bring disaster upon them

in the year of their punishment,

declares the LORD.

13 In the prophets of Samaria

I saw an unsavory thing:

they prophesied by Baal

and led my people Israel astray.

[14] But in the prophets of Jerusalem

I have seen a horrible thing:

they commit adultery and walk in lies;

they strengthen the hands of evildoers,

so that no one turns from his evil;

all of them have become like Sodom to me,

and its inhabitants like Gomorrah.”

[15] Therefore thus says the LORD of hosts concerning the prophets:

“Behold, I will feed them with bitter food

and give them poisoned water to drink,

for from the prophets of Jerusalem

ungodliness has gone out into all the land.”

16 Thus says the LORD of hosts: “Do not listen to the words of the prophets who prophesy to you, filling you with vain hopes. They speak visions of their own minds, not from the mouth of the LORD. 17 They say continually to those who despise the word of the LORD, ‘It shall be well with you’; and to everyone who stubbornly follows his own heart, they say, ‘No disaster shall come upon you.’”

[18] For who among them has stood in the council of the LORD

to see and to hear his word,

or who has paid attention to his word and listened?

[19] Behold, the storm of the LORD!

Wrath has gone forth,

a whirling tempest;

it will burst upon the head of the wicked.

[20] The anger of the LORD will not turn back

until he has executed and accomplished

the intents of his heart.

In the latter days you will understand it clearly.

[21] “I did not send the prophets,

yet they ran;

I did not speak to them,

yet they prophesied.

[22] But if they had stood in my council,

then they would have proclaimed my words to my people,

and they would have turned them from their evil way,

and from the evil of their deeds.

THE OMNIPRESENCE OF GOD

When we speak of God’s omnipresence we usually mean that His presence is in all places. There is no place where God is not. Yet, as spirit, God does not occupy any place, in the sense that physical objects occupy space. He has no physical qualities that can occupy space. The key to understanding this paradox is to think in terms of another dimension. The barrier between God and us is not a barrier of space or time. To meet God, there is not a “where” to go or a “when” to occur. To be in the immediate presence of God is to step into another dimension.

There is a second aspect to God’s omnipresence that we often overlook. The “omni” relates not only to the places where God is, but also to how much of Him is in any given place. God is not only present in all places but God is fully present in every place. This is called His immensity. Believers living in New York enjoy the fullness of the presence of God while believers in Moscow enjoy that same presence. His immensity, then, does not refer to His size, but to His ability to be fully present everywhere.

The doctrine of God’s omnipresence appropriately fills us with awe. In addition to the reverence it engenders, the doctrine also proves to be comforting. We can always be certain of God’s undivided attention. We don’t ever need to stand in line or make an appointment to be with God. When we are in God’s presence, He is not preoccupied with events on the other side of the world. The doctrine is, of course, not at all comforting to the nonbeliever. There is no place to hide from God. There is no corner of the universe where God is not. The wicked in hell are not separated from God, only from His benevolence. His wrath is with them constantly.

David, who often extolled the glory of God’s omnipresence in the Psalms, gives us a poetic summary of this doctrine:

Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there! If I take the wings of the morning and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold me. (Psalm 139:7-10)

[23] “Am I a God at hand, declares the LORD, and not a God far away? [24] Can a man hide himself in secret places so that I cannot see him? declares the LORD. Do I not fill heaven and earth? declares the LORD. [25] I have heard what the prophets have said who prophesy lies in my name, saying, ‘I have dreamed, I have dreamed!’ 26 How long shall there be lies in the heart of the prophets who prophesy lies, and who prophesy the deceit of their own heart, 27 who think to make my people forget my name by their dreams that they tell one another, even as their fathers forgot my name for Baal? [28] Let the prophet who has a dream tell the dream, but let him who has my word speak my word faithfully. What has straw in common with wheat? declares the LORD. [29] Is not my word like fire, declares the LORD, and like a hammer that breaks the rock in pieces? [30] Therefore, behold, I am against the prophets, declares the LORD, who steal my words from one another. [31] Behold, I am against the prophets, declares the LORD, who use their tongues and declare, ‘declares the LORD.’ 32 Behold, I am against those who prophesy lying dreams, declares the LORD, and who tell them and lead my people astray by their lies and their recklessness, when I did not send them or charge them. So they do not profit this people at all, declares the LORD.

[33] “When one of this people, or a prophet or a priest asks you, ‘What is the burden of the LORD?’ you shall say to them, ‘You are the burden, [1] and I will cast you off, declares the LORD.’ 34 And as for the prophet, priest, or one of the people who says, ‘The burden of the LORD,’ I will punish that man and his household. 35 Thus shall you say, every one to his neighbor and every one to his brother, ‘What has the LORD answered?’ or ‘What has the LORD spoken?’ 36 But ‘the burden of the LORD’ you shall mention no more, for the burden is every man’s own word, and you pervert the words of the living God, the LORD of hosts, our God. 37 Thus you shall say to the prophet, ‘What has the LORD answered you?’ or ‘What has the LORD spoken?’ 38 But if you say, ‘The burden of the LORD,’ thus says the LORD, ‘Because you have said these words, “The burden of the LORD,” when I sent to you, saying, “You shall not say, ‘The burden of the LORD,’” 39 therefore, behold, I will surely lift you up and cast you away from my presence, you and the city that I gave to you and your fathers. 40 And I will bring upon you everlasting reproach and perpetual shame, which shall not be forgotten.’”

THE GOOD FIGS AND THE BAD FIGS

24  After Nebuchadnezzar king of Babylon had taken into exile from Jerusalem Jeconiah the son of Jehoiakim, king of Judah, together with the officials of Judah, the craftsmen, and the metal workers, and had brought them to Babylon, the LORD showed me this vision: behold, two baskets of figs placed before the temple of the LORD. [2] One basket had very good figs, like first-ripe figs, but the other basket had very bad figs, so bad that they could not be eaten. 3 And the LORD said to me, “What do you see, Jeremiah?” I said, “Figs, the good figs very good, and the bad figs very bad, so bad that they cannot be eaten.”

4 Then the word of the LORD came to me: [5] “Thus says the LORD, the God of Israel: Like these good figs, so I will regard as good the exiles from Judah, whom I have sent away from this place to the land of the Chaldeans. [6] I will set my eyes on them for good, and I will bring them back to this land. I will build them up, and not tear them down; I will plant them, and not pluck them up. [7] I will give them a heart to know that I am the LORD, and they shall be my people and I will be their God, for they shall return to me with their whole heart.

[8] “But thus says the LORD: Like the bad figs that are so bad they cannot be eaten, so will I treat Zedekiah the king of Judah, his officials, the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt. 9 I will make them a horror [1] to all the kingdoms of the earth, to be a reproach, a byword, a taunt, and a curse in all the places where I shall drive them. 10 And I will send sword, famine, and pestilence upon them, until they shall be utterly destroyed from the land that I gave to them and their fathers.”

SEVENTY YEARS OF CAPTIVITY

25  The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (that was the first year of Nebuchadnezzar king of Babylon), 2 which Jeremiah the prophet spoke to all the people of Judah and all the inhabitants of Jerusalem: [3] “For twenty-three years, from the thirteenth year of Josiah the son of Amon, king of Judah, to this day, the word of the LORD has come to me, and I have spoken persistently to you, but you have not listened. 4 You have neither listened nor inclined your ears to hear, although the LORD persistently sent to you all his servants the prophets, [5] saying, ‘Turn now, every one of you, from his evil way and evil deeds, and dwell upon the land that the LORD has given to you and your fathers from of old and forever. 6 Do not go after other gods to serve and worship them, or provoke me to anger with the work of your hands. Then I will do you no harm.’ 7 Yet you have not listened to me, declares the LORD, that you might provoke me to anger with the work of your hands to your own harm.

8 “Therefore thus says the LORD of hosts: Because you have not obeyed my words, [9] behold, I will send for all the tribes of the north, declares the LORD, and for Nebuchadnezzar the king of Babylon, my servant, and I will bring them against this land and its inhabitants, and against all these surrounding nations. I will devote them to destruction, and make them a horror, a hissing, and an everlasting desolation. 10 Moreover, I will banish from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the grinding of the millstones and the light of the lamp. [11] This whole land shall become a ruin and a waste, and these nations shall serve the king of Babylon seventy years. [12] Then after seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity, declares the LORD, making the land an everlasting waste. [13] I will bring upon that land all the words that I have uttered against it, everything written in this book, which Jeremiah prophesied against all the nations. [14] For many nations and great kings shall make slaves even of them, and I will recompense them according to their deeds and the work of their hands.”

THE CUP OF THE LORD’S WRATH

[15] Thus the LORD, the God of Israel, said to me: “Take from my hand this cup of the wine of wrath, and make all the nations to whom I send you drink it. 16 They shall drink and stagger and be crazed because of the sword that I am sending among them.”

17 So I took the cup from the LORD’s hand, and made all the nations to whom the LORD sent me drink it: [18] Jerusalem and the cities of Judah, its kings and officials, to make them a desolation and a waste, a hissing and a curse, as at this day; 19 Pharaoh king of Egypt, his servants, his officials, all his people, [20] and all the mixed tribes among them; all the kings of the land of Uz and all the kings of the land of the Philistines ( Ashkelon, Gaza, Ekron, and the remnant of Ashdod); [21] Edom, Moab, and the sons of Ammon; [22] all the kings of Tyre, all the kings of Sidon, and the kings of the coastland across the sea; [23] Dedan, Tema, Buz, and all who cut the corners of their hair; [24] all the kings of Arabia and all the kings of the mixed tribes who dwell in the desert; [25] all the kings of Zimri, all the kings of Elam, and all the kings of Media; [26] all the kings of the north, far and near, one after another, and all the kingdoms of the world that are on the face of the earth. And after them the king of Babylon [1] shall drink.

27 “Then you shall say to them, ‘Thus says the LORD of hosts, the God of Israel: Drink, be drunk and vomit, fall and rise no more, because of the sword that I am sending among you.’

28 “And if they refuse to accept the cup from your hand to drink, then you shall say to them, ‘Thus says the LORD of hosts: You must drink! [29] For behold, I begin to work disaster at the city that is called by my name, and shall you go unpunished? You shall not go unpunished, for I am summoning a sword against all the inhabitants of the earth, declares the LORD of hosts.’

[30] “You, therefore, shall prophesy against them all these words, and say to them:

“‘The LORD will roar from on high,

and from his holy habitation utter his voice;

he will roar mightily against his fold,

and shout, like those who tread grapes,

against all the inhabitants of the earth.

[31] The clamor will resound to the ends of the earth,

for the LORD has an indictment against the nations;

he is entering into judgment with all flesh,

and the wicked he will put to the sword,

declares the LORD.’

32 “Thus says the LORD of hosts:

Behold, disaster is going forth

from nation to nation,

and a great tempest is stirring

from the farthest parts of the earth!

33 “And those pierced by the LORD on that day shall extend from one end of the earth to the other. They shall not be lamented, or gathered, or buried; they shall be dung on the surface of the ground.

[34] “Wail, you shepherds, and cry out,

and roll in ashes, you lords of the flock,

for the days of your slaughter and dispersion have come,

and you shall fall like a choice vessel.

35 No refuge will remain for the shepherds,

nor escape for the lords of the flock.

36 A voice—the cry of the shepherds,

and the wail of the lords of the flock!

For the LORD is laying waste their pasture,

37 and the peaceful folds are devastated

because of the fierce anger of the LORD.

[38] Like a lion he has left his lair,

for their land has become a waste

because of the sword of the oppressor,

and because of his fierce anger.”

JEREMIAH THREATENED WITH DEATH

26  In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came from the LORD: [2] “Thus says the LORD: Stand in the court of the LORD’s house, and speak to all the cities of Judah that come to worship in the house of the LORD all the words that I command you to speak to them; do not hold back a word. 3 It may be they will listen, and every one turn from his evil way, that I may relent of the disaster that I intend to do to them because of their evil deeds. 4 You shall say to them, ‘Thus says the LORD: If you will not listen to me, to walk in my law that I have set before you, 5 and to listen to the words of my servants the prophets whom I send to you urgently, though you have not listened, 6 then I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth.’”

7 The priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD. [8] And when Jeremiah had finished speaking all that the LORD had commanded him to speak to all the people, then the priests and the prophets and all the people laid hold of him, saying, “You shall die! 9 Why have you prophesied in the name of the LORD, saying, ‘This house shall be like Shiloh, and this city shall be desolate, without inhabitant’?” And all the people gathered around Jeremiah in the house of the LORD.

[10] When the officials of Judah heard these things, they came up from the king’s house to the house of the LORD and took their seat in the entry of the New Gate of the house of the LORD. 11 Then the priests and the prophets said to the officials and to all the people, “This man deserves the sentence of death, because he has prophesied against this city, as you have heard with your own ears.”

[12] Then Jeremiah spoke to all the officials and all the people, saying, “The LORD sent me to prophesy against this house and this city all the words you have heard. 13 Now therefore mend your ways and your deeds, and obey the voice of the LORD your God, and the LORD will relent of the disaster that he has pronounced against you. 14 But as for me, behold, I am in your hands. Do with me as seems good and right to you. 15 Only know for certain that if you put me to death, you will bring innocent blood upon yourselves and upon this city and its inhabitants, for in truth the LORD sent me to you to speak all these words in your ears.”

JEREMIAH SPARED FROM DEATH

[16] Then the officials and all the people said to the priests and the prophets, “This man does not deserve the sentence of death, for he has spoken to us in the name of the LORD our God.” 17 And certain of the elders of the land arose and spoke to all the assembled people, saying, [18] “Micah of Moresheth prophesied in the days of Hezekiah king of Judah, and said to all the people of Judah: ‘Thus says the LORD of hosts,

“‘Zion shall be plowed as a field;

Jerusalem shall become a heap of ruins,

and the mountain of the house a wooded height.’

[19] Did Hezekiah king of Judah and all Judah put him to death? Did he not fear the LORD and entreat the favor of the LORD, and did not the LORD relent of the disaster that he had pronounced against them? But we are about to bring great disaster upon ourselves.”

[20] There was another man who prophesied in the name of the LORD, Uriah the son of Shemaiah from Kiriath-jearim. He prophesied against this city and against this land in words like those of Jeremiah. 21 And when King Jehoiakim, with all his warriors and all the officials, heard his words, the king sought to put him to death. But when Uriah heard of it, he was afraid and fled and escaped to Egypt. [22] Then King Jehoiakim sent to Egypt certain men, Elnathan the son of Achbor and others with him, [23] and they took Uriah from Egypt and brought him to King Jehoiakim, who struck him down with the sword and dumped his dead body into the burial place of the common people.

[24] But the hand of Ahikam the son of Shaphan was with Jeremiah so that he was not given over to the people to be put to death.

THE YOKE OF NEBUCHADNEZZAR

27  In the beginning of the reign of Zedekiah [1] the son of Josiah, king of Judah, this word came to Jeremiah from the LORD. [2] Thus the LORD said to me: “Make yourself straps and yoke-bars, and put them on your neck. [3] Send word [2] to the king of Edom, the king of Moab, the king of the sons of Ammon, the king of Tyre, and the king of Sidon by the hand of the envoys who have come to Jerusalem to Zedekiah king of Judah. 4 Give them this charge for their masters: ‘Thus says the LORD of hosts, the God of Israel: This is what you shall say to your masters: [5] “It is I who by my great power and my outstretched arm have made the earth, with the men and animals that are on the earth, and I give it to whomever it seems right to me. [6] Now I have given all these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant, and I have given him also the beasts of the field to serve him. [7] All the nations shall serve him and his son and his grandson, until the time of his own land comes. Then many nations and great kings shall make him their slave.

[8] “‘“But if any nation or kingdom will not serve this Nebuchadnezzar king of Babylon, and put its neck under the yoke of the king of Babylon, I will punish that nation with the sword, with famine, and with pestilence, declares the LORD, until I have consumed it by his hand. [9] So do not listen to your prophets, your diviners, your dreamers, your fortune-tellers, or your sorcerers, who are saying to you, ‘You shall not serve the king of Babylon.’ 10 For it is a lie that they are prophesying to you, with the result that you will be removed far from your land, and I will drive you out, and you will perish. [11] But any nation that will bring its neck under the yoke of the king of Babylon and serve him, I will leave on its own land, to work it and dwell there, declares the LORD.” ’ ”

[12] To Zedekiah king of Judah I spoke in like manner: “Bring your necks under the yoke of the king of Babylon, and serve him and his people and live. 13 Why will you and your people die by the sword, by famine, and by pestilence, as the LORD has spoken concerning any nation that will not serve the king of Babylon? 14 Do not listen to the words of the prophets who are saying to you, ‘You shall not serve the king of Babylon,’ for it is a lie that they are prophesying to you. 15 I have not sent them, declares the LORD, but they are prophesying falsely in my name, with the result that I will drive you out and you will perish, you and the prophets who are prophesying to you.”

[16] Then I spoke to the priests and to all this people, saying, “Thus says the LORD: Do not listen to the words of your prophets who are prophesying to you, saying, ‘Behold, the vessels of the LORD’s house will now shortly be brought back from Babylon,’ for it is a lie that they are prophesying to you. 17 Do not listen to them; serve the king of Babylon and live. Why should this city become a desolation? 18 If they are prophets, and if the word of the LORD is with them, then let them intercede with the LORD of hosts, that the vessels that are left in the house of the LORD, in the house of the king of Judah, and in Jerusalem may not go to Babylon. [19] For thus says the LORD of hosts concerning the pillars, the sea, the stands, and the rest of the vessels that are left in this city, 20 which Nebuchadnezzar king of Babylon did not take away, when he took into exile from Jerusalem to Babylon Jeconiah the son of Jehoiakim, king of Judah, and all the nobles of Judah and Jerusalem— 21 thus says the LORD of hosts, the God of Israel, concerning the vessels that are left in the house of the LORD, in the house of the king of Judah, and in Jerusalem: [22] They shall be carried to Babylon and remain there until the day when I visit them, declares the LORD. Then I will bring them back and restore them to this place.”

HANANIAH THE FALSE PROPHET

28  In that same year, at the beginning of the reign of Zedekiah king of Judah, in the fifth month of the fourth year, Hananiah the son of Azzur, the prophet from Gibeon, spoke to me in the house of the LORD, in the presence of the priests and all the people, saying, [2] “Thus says the LORD of hosts, the God of Israel: I have broken the yoke of the king of Babylon. [3] Within two years I will bring back to this place all the vessels of the LORD’s house, which Nebuchadnezzar king of Babylon took away from this place and carried to Babylon. 4 I will also bring back to this place Jeconiah the son of Jehoiakim, king of Judah, and all the exiles from Judah who went to Babylon, declares the LORD, for I will break the yoke of the king of Babylon.”

5 Then the prophet Jeremiah spoke to Hananiah the prophet in the presence of the priests and all the people who were standing in the house of the LORD, [6] and the prophet Jeremiah said, “Amen! May the LORD do so; may the LORD make the words that you have prophesied come true, and bring back to this place from Babylon the vessels of the house of the LORD, and all the exiles. 7 Yet hear now this word that I speak in your hearing and in the hearing of all the people. [8] The prophets who preceded you and me from ancient times prophesied war, famine, and pestilence against many countries and great kingdoms. 9 As for the prophet who prophesies peace, when the word of that prophet comes to pass, then it will be known that the LORD has truly sent the prophet.”

[10] Then the prophet Hananiah took the yoke-bars from the neck of Jeremiah the prophet and broke them. [11] And Hananiah spoke in the presence of all the people, saying, “Thus says the LORD: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all the nations within two years.” But Jeremiah the prophet went his way.

12 Sometime after the prophet Hananiah had broken the yoke-bars from off the neck of Jeremiah the prophet, the word of the LORD came to Jeremiah: [13] “Go, tell Hananiah, ‘Thus says the LORD: You have broken wooden bars, but you have made in their place bars of iron. [14] For thus says the LORD of hosts, the God of Israel: I have put upon the neck of all these nations an iron yoke to serve Nebuchadnezzar king of Babylon, and they shall serve him, for I have given to him even the beasts of the field.’” 15 And Jeremiah the prophet said to the prophet Hananiah, “Listen, Hananiah, the LORD has not sent you, and you have made this people trust in a lie. [16] Therefore thus says the LORD: ‘Behold, I will remove you from the face of the earth. This year you shall die, because you have uttered rebellion against the LORD.’”

17 In that same year, in the seventh month, the prophet Hananiah died.

JEREMIAH’S LETTER TO THE EXILES

29  These are the words of the letter that Jeremiah the prophet sent from Jerusalem to the surviving elders of the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon. 2 This was after King Jeconiah and the queen mother, the eunuchs, the officials of Judah and Jerusalem, the craftsmen, and the metal workers had departed from Jerusalem. [3] The letter was sent by the hand of Elasah the son of Shaphan and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent to Babylon to Nebuchadnezzar king of Babylon. It said: [4] “Thus says the LORD of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: [5] Build houses and live in them; plant gardens and eat their produce. 6 Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. [7] But seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare. 8 For thus says the LORD of hosts, the God of Israel: Do not let your prophets and your diviners who are among you deceive you, and do not listen to the dreams that they dream, [1] 9 for it is a lie that they are prophesying to you in my name; I did not send them, declares the LORD.

[10] “For thus says the LORD: When seventy years are completed for Babylon, I will visit you, and I will fulfill to you my promise and bring you back to this place. [11] For I know the plans I have for you, declares the LORD, plans for welfare [1] and not for evil, to give you a future and a hope. 12 Then you will call upon me and come and pray to me, and I will hear you. 13 You will seek me and find me, when you seek me with all your heart. [14] I will be found by you, declares the LORD, and I will restore your fortunes and gather you from all the nations and all the places where I have driven you, declares the LORD, and I will bring you back to the place from which I sent you into exile.

[15] “Because you have said, ‘The LORD has raised up prophets for us in Babylon,’ [16] thus says the LORD concerning the king who sits on the throne of David, and concerning all the people who dwell in this city, your kinsmen who did not go out with you into exile: [17] ‘Thus says the LORD of hosts, behold, I am sending on them sword, famine, and pestilence, and I will make them like vile figs that are so rotten they cannot be eaten. 18 I will pursue them with sword, famine, and pestilence, and will make them a horror to all the kingdoms of the earth, to be a curse, a terror, a hissing, and a reproach among all the nations where I have driven them, 19 because they did not pay attention to my words, declares the LORD, that I persistently sent to you by my servants the prophets, but you would not listen, declares the LORD.’ 20 Hear the word of the LORD, all you exiles whom I sent away from Jerusalem to Babylon: 21 ‘Thus says the LORD of hosts, the God of Israel, concerning Ahab the son of Kolaiah and Zedekiah the son of Maaseiah, who are prophesying a lie to you in my name: Behold, I will deliver them into the hand of Nebuchadnezzar king of Babylon, and he shall strike them down before your eyes. [22] Because of them this curse shall be used by all the exiles from Judah in Babylon: “The LORD make you like Zedekiah and Ahab, whom the king of Babylon roasted in the fire,” [23] because they have done an outrageous thing in Israel, they have committed adultery with their neighbors’ wives, and they have spoken in my name lying words that I did not command them. I am the one who knows, and I am witness, declares the LORD.’”

SHEMAIAH’S FALSE PROPHECY

[24] To Shemaiah of Nehelam you shall say: [25] “Thus says the LORD of hosts, the God of Israel: You have sent letters in your name to all the people who are in Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying, 26 ‘The LORD has made you priest instead of Jehoiada the priest, to have charge in the house of the LORD over every madman who prophesies, to put him in the stocks and neck irons. 27 Now why have you not rebuked Jeremiah of Anathoth who is prophesying to you? [28] For he has sent to us in Babylon, saying, “Your exile will be long; build houses and live in them, and plant gardens and eat their produce.” ’ ”

29 Zephaniah the priest read this letter in the hearing of Jeremiah the prophet. 30 Then the word of the LORD came to Jeremiah: [31] “Send to all the exiles, saying, ‘Thus says the LORD concerning Shemaiah of Nehelam: Because Shemaiah had prophesied to you when I did not send him, and has made you trust in a lie, [32] therefore thus says the LORD: Behold, I will punish Shemaiah of Nehelam and his descendants. He shall not have anyone living among this people, and he shall not see the good that I will do to my people, declares the LORD, for he has spoken rebellion against the LORD.’”

RESTORATION FOR ISRAEL AND JUDAH

30  The word that came to Jeremiah from the LORD: [2] “Thus says the LORD, the God of Israel: Write in a book all the words that I have spoken to you. 3 For behold, days are coming, declares the LORD, when I will restore the fortunes of my people, Israel and Judah, says the LORD, and I will bring them back to the land that I gave to their fathers, and they shall take possession of it.”

4 These are the words that the LORD spoke concerning Israel and Judah:

5 “Thus says the LORD:

We have heard a cry of panic,

of terror, and no peace.

[6] Ask now, and see,

can a man bear a child?

Why then do I see every man

with his hands on his stomach like a woman in labor?

Why has every face turned pale?

[7] Alas! That day is so great

there is none like it;

it is a time of distress for Jacob;

yet he shall be saved out of it.

8 “And it shall come to pass in that day, declares the LORD of hosts, that I will break his yoke from off your neck, and I will burst your bonds, and foreigners shall no more make a servant of him. [1] 9 But they shall serve the LORD their God and David their king, whom I will raise up for them.

[10] “Then fear not, O Jacob my servant, declares the LORD,

nor be dismayed, O Israel;

for behold, I will save you from far away,

and your offspring from the land of their captivity.

Jacob shall return and have quiet and ease,

and none shall make him afraid.

11 For I am with you to save you,

declares the LORD;

I will make a full end of all the nations

among whom I scattered you,

but of you I will not make a full end.

I will discipline you in just measure,

and I will by no means leave you unpunished.

[12] “For thus says the LORD:

Your hurt is incurable,

and your wound is grievous.

13 There is none to uphold your cause,

no medicine for your wound,

no healing for you.

[14] All your lovers have forgotten you;

they care nothing for you;

for I have dealt you the blow of an enemy,

the punishment of a merciless foe,

because your guilt is great,

because your sins are flagrant.

15 Why do you cry out over your hurt?

Your pain is incurable.

Because your guilt is great,

because your sins are flagrant,

I have done these things to you.

16 Therefore all who devour you shall be devoured,

and all your foes, every one of them, shall go into captivity;

those who plunder you shall be plundered,

and all who prey on you I will make a prey.

17 For I will restore health to you,

and your wounds I will heal,

declares the LORD,

because they have called you an outcast:

‘It is Zion, for whom no one cares!’

[18] “Thus says the LORD:

Behold, I will restore the fortunes of the tents of Jacob

and have compassion on his dwellings;

the city shall be rebuilt on its mound,

and the palace shall stand where it used to be.

19 Out of them shall come songs of thanksgiving,

and the voices of those who celebrate.

I will multiply them, and they shall not be few;

I will make them honored, and they shall not be small.

[20] Their children shall be as they were of old,

and their congregation shall be established before me,

and I will punish all who oppress them.

[21] Their prince shall be one of themselves;

their ruler shall come out from their midst;

I will make him draw near, and he shall approach me,

for who would dare of himself to approach me?

declares the LORD.

22 And you shall be my people,

and I will be your God.”

[23] Behold the storm of the LORD!

Wrath has gone forth,

a whirling tempest;

it will burst upon the head of the wicked.

24 The fierce anger of the LORD will not turn back

until he has executed and accomplished

the intentions of his mind.

In the latter days you will understand this.

THE LORD WILL TURN MOURNING TO JOY

31  “At that time, declares the LORD, I will be the God of all the clans of Israel, and they shall be my people.”

[2] Thus says the LORD:

“The people who survived the sword

found grace in the wilderness;

when Israel sought for rest,

[3] the LORD appeared to him [1] from far away.

I have loved you with an everlasting love;

therefore I have continued my faithfulness to you.

[4] Again I will build you, and you shall be built,

O virgin Israel!

Again you shall adorn yourself with tambourines

and shall go forth in the dance of the merrymakers.

[5] Again you shall plant vineyards

on the mountains of Samaria;

the planters shall plant

and shall enjoy the fruit.

[6] For there shall be a day when watchmen will call

in the hill country of Ephraim:

‘Arise, and let us go up to Zion,

to the LORD our God.’”

7 For thus says the LORD:

“Sing aloud with gladness for Jacob,

and raise shouts for the chief of the nations;

proclaim, give praise, and say,

‘O LORD, save your people,

the remnant of Israel.’

[8] Behold, I will bring them from the north country

and gather them from the farthest parts of the earth,

among them the blind and the lame,

the pregnant woman and she who is in labor, together;

a great company, they shall return here.

[9] With weeping they shall come,

and with pleas for mercy I will lead them back,

I will make them walk by brooks of water,

in a straight path in which they shall not stumble,

for I am a father to Israel,

and Ephraim is my firstborn.

10 “Hear the word of the LORD, O nations,

and declare it in the coastlands far away;

say, ‘He who scattered Israel will gather him,

and will keep him as a shepherd keeps his flock.’

[11] For the LORD has ransomed Jacob

and has redeemed him from hands too strong for him.

[12] They shall come and sing aloud on the height of Zion,

and they shall be radiant over the goodness of the LORD,

over the grain, the wine, and the oil,

and over the young of the flock and the herd;

their life shall be like a watered garden,

and they shall languish no more.

13 Then shall the young women rejoice in the dance,

and the young men and the old shall be merry.

I will turn their mourning into joy;

I will comfort them, and give them gladness for sorrow.

14 I will feast the soul of the priests with abundance,

and my people shall be satisfied with my goodness,

declares the LORD.”

[15] Thus says the LORD:

“A voice is heard in Ramah,

lamentation and bitter weeping.

Rachel is weeping for her children;

she refuses to be comforted for her children,

because they are no more.”

16 Thus says the LORD:

“Keep your voice from weeping,

and your eyes from tears,

for there is a reward for your work,

declares the LORD,

and they shall come back from the land of the enemy.

17 There is hope for your future,

declares the LORD,

and your children shall come back to their own country.

[18] I have heard Ephraim grieving,

‘You have disciplined me, and I was disciplined,

like an untrained calf;

bring me back that I may be restored,

for you are the LORD my God.

[19] For after I had turned away, I relented,

and after I was instructed, I struck my thigh;

I was ashamed, and I was confounded,

because I bore the disgrace of my youth.’

20 Is Ephraim my dear son?

Is he my darling child?

For as often as I speak against him,

I do remember him still.

Therefore my heart [1] yearns for him;

I will surely have mercy on him,

declares the LORD.

[21] “Set up road markers for yourself;

make yourself guideposts;

consider well the highway,

the road by which you went.

Return, O virgin Israel,

return to these your cities.

[22] How long will you waver,

O faithless daughter?

For the LORD has created a new thing on the earth:

a woman encircles a man.”

[23] Thus says the LORD of hosts, the God of Israel: “Once more they shall use these words in the land of Judah and in its cities, when I restore their fortunes:

“‘The LORD bless you, O habitation of righteousness,

O holy hill!’

24 And Judah and all its cities shall dwell there together, and the farmers and those who wander with their flocks. 25 For I will satisfy the weary soul, and every languishing soul I will replenish.”

[26] At this I awoke and looked, and my sleep was pleasant to me.

[27] “Behold, the days are coming, declares the LORD, when I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. 28 And it shall come to pass that as I have watched over them to pluck up and break down, to overthrow, destroy, and bring harm, so I will watch over them to build and to plant, declares the LORD. [29] In those days they shall no longer say:

“‘The fathers have eaten sour grapes,

and the children’s teeth are set on edge.’

[30] But everyone shall die for his own iniquity. Each man who eats sour grapes, his teeth shall be set on edge.

THE NEW COVENANT

[31] “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, [32] not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. [33] For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. [34] And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.”

[35] Thus says the LORD,

who gives the sun for light by day

and the fixed order of the moon and the stars for light by night,

who stirs up the sea so that its waves roar—

the LORD of hosts is his name:

[36] “If this fixed order departs

from before me, declares the LORD,

then shall the offspring of Israel cease

from being a nation before me forever.”

37 Thus says the LORD:

“If the heavens above can be measured,

and the foundations of the earth below can be explored,

then I will cast off all the offspring of Israel

for all that they have done,

declares the LORD.”

[38] “Behold, the days are coming, declares the LORD, when the city shall be rebuilt for the LORD from the Tower of Hananel to the Corner Gate. [39] And the measuring line shall go out farther, straight to the hill Gareb, and shall then turn to Goah. [40] The whole valley of the dead bodies and the ashes, and all the fields as far as the brook Kidron, to the corner of the Horse Gate toward the east, shall be sacred to the LORD. It shall not be plucked up or overthrown anymore forever.”

JEREMIAH BUYS A FIELD DURING THE SIEGE

32  The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar. [2] At that time the army of the king of Babylon was besieging Jerusalem, and Jeremiah the prophet was shut up in the court of the guard that was in the palace of the king of Judah. 3 For Zedekiah king of Judah had imprisoned him, saying, “Why do you prophesy and say, ‘Thus says the LORD: Behold, I am giving this city into the hand of the king of Babylon, and he shall capture it; [4] Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be given into the hand of the king of Babylon, and shall speak with him face to face and see him eye to eye. 5 And he shall take Zedekiah to Babylon, and there he shall remain until I visit him, declares the LORD. Though you fight against the Chaldeans, you shall not succeed’?”

6 Jeremiah said, “The word of the LORD came to me: [7] Behold, Hanamel the son of Shallum your uncle will come to you and say, ‘Buy my field that is at Anathoth, for the right of redemption by purchase is yours.’ 8 Then Hanamel my cousin came to me in the court of the guard, in accordance with the word of the LORD, and said to me, ‘Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.’ Then I knew that this was the word of the LORD.

[9] “And I bought the field at Anathoth from Hanamel my cousin, and weighed out the money to him, seventeen shekels of silver. 10 I signed the deed, sealed it, got witnesses, and weighed the money on scales. 11 Then I took the sealed deed of purchase, containing the terms and conditions and the open copy. 12 And I gave the deed of purchase to Baruch the son of Neriah son of Mahseiah, in the presence of Hanamel my cousin, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. 13 I charged Baruch in their presence, saying, [14] ‘Thus says the LORD of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware vessel, that they may last for a long time. [15] For thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land.’

JEREMIAH PRAYS FOR UNDERSTANDING

16 “After I had given the deed of purchase to Baruch the son of Neriah, I prayed to the LORD, saying: [17] ‘Ah, Lord GOD! It is you who have made the heavens and the earth by your great power and by your outstretched arm! Nothing is too hard for you. 18 You show steadfast love to thousands, but you repay the guilt of fathers to their children after them, O great and mighty God, whose name is the LORD of hosts, 19 great in counsel and mighty in deed, whose eyes are open to all the ways of the children of man, rewarding each one according to his ways and according to the fruit of his deeds. [20] You have shown signs and wonders in the land of Egypt, and to this day in Israel and among all mankind, and have made a name for yourself, as at this day. [21] You brought your people Israel out of the land of Egypt with signs and wonders, with a strong hand and outstretched arm, and with great terror. 22 And you gave them this land, which you swore to their fathers to give them, a land flowing with milk and honey. 23 And they entered and took possession of it. But they did not obey your voice or walk in your law. They did nothing of all you commanded them to do. Therefore you have made all this disaster come upon them. 24 Behold, the siege mounds have come up to the city to take it, and because of sword and famine and pestilence the city is given into the hands of the Chaldeans who are fighting against it. What you spoke has come to pass, and behold, you see it. 25 Yet you, O Lord GOD, have said to me, “Buy the field for money and get witnesses”—though the city is given into the hands of the Chaldeans.’”

[26] The word of the LORD came to Jeremiah: 27 “Behold, I am the LORD, the God of all flesh. Is anything too hard for me? 28 Therefore, thus says the LORD: Behold, I am giving this city into the hands of the Chaldeans and into the hand of Nebuchadnezzar king of Babylon, and he shall capture it. [29] The Chaldeans who are fighting against this city shall come and set this city on fire and burn it, with the houses on whose roofs offerings have been made to Baal and drink offerings have been poured out to other gods, to provoke me to anger. 30 For the children of Israel and the children of Judah have done nothing but evil in my sight from their youth. The children of Israel have done nothing but provoke me to anger by the work of their hands, declares the LORD. 31 This city has aroused my anger and wrath, from the day it was built to this day, so that I will remove it from my sight 32 because of all the evil of the children of Israel and the children of Judah that they did to provoke me to anger— their kings and their officials, their priests and their prophets, the men of Judah and the inhabitants of Jerusalem. [33] They have turned to me their back and not their face. And though I have taught them persistently, they have not listened to receive instruction. 34 They set up their abominations in the house that is called by my name, to defile it. [35] They built the high places of Baal in the Valley of the Son of Hinnom, to offer up their sons and daughters to Molech, though I did not command them, nor did it enter into my mind, that they should do this abomination, to cause Judah to sin.

THEY SHALL BE MY PEOPLE; I WILL BE THEIR GOD

36 “Now therefore thus says the LORD, the God of Israel, concerning this city of which you say, ‘It is given into the hand of the king of Babylon by sword, by famine, and by pestilence’: [37] Behold, I will gather them from all the countries to which I drove them in my anger and my wrath and in great indignation. I will bring them back to this place, and I will make them dwell in safety. 38 And they shall be my people, and I will be their God. [39] I will give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them. [40] I will make with them an everlasting covenant, that I will not turn away from doing good to them. And I will put the fear of me in their hearts, that they may not turn from me. 41 I will rejoice in doing them good, and I will plant them in this land in faithfulness, with all my heart and all my soul.

42 “For thus says the LORD: Just as I have brought all this great disaster upon this people, so I will bring upon them all the good that I promise them. 43 Fields shall be bought in this land of which you are saying, ‘It is a desolation, without man or beast; it is given into the hand of the Chaldeans.’ [44] Fields shall be bought for money, and deeds shall be signed and sealed and witnessed, in the land of Benjamin, in the places about Jerusalem, and in the cities of Judah, in the cities of the hill country, in the cities of the Shephelah, and in the cities of the Negeb; for I will restore their fortunes, declares the LORD.”

THE LORD PROMISES PEACE

33  The word of the LORD came to Jeremiah a second time, while he was still shut up in the court of the guard: [2] “Thus says the LORD who made the earth, [1] the LORD who formed it to establish it— the LORD is his name: [3] Call to me and I will answer you, and will tell you great and hidden things that you have not known. [4] For thus says the LORD, the God of Israel, concerning the houses of this city and the houses of the kings of Judah that were torn down to make a defense against the siege mounds and against the sword: 5 They are coming in to fight against the Chaldeans and to fill them [2] with the dead bodies of men whom I shall strike down in my anger and my wrath, for I have hidden my face from this city because of all their evil. [6] Behold, I will bring to it health and healing, and I will heal them and reveal to them abundance of prosperity and security. 7 I will restore the fortunes of Judah and the fortunes of Israel, and rebuild them as they were at first. 8 I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their sin and rebellion against me. [9] And this city [1] shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them. They shall fear and tremble because of all the good and all the prosperity I provide for it.

10 “Thus says the LORD: In this place of which you say, ‘It is a waste without man or beast,’ in the cities of Judah and the streets of Jerusalem that are desolate, without man or inhabitant or beast, there shall be heard again [11] the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voices of those who sing, as they bring thank offerings to the house of the LORD:

“‘Give thanks to the LORD of hosts,

for the LORD is good,

for his steadfast love endures forever!’

For I will restore the fortunes of the land as at first, says the LORD.

[12] “Thus says the LORD of hosts: In this place that is waste, without man or beast, and in all of its cities, there shall again be habitations of shepherds resting their flocks. [13] In the cities of the hill country, in the cities of the Shephelah, and in the cities of the Negeb, in the land of Benjamin, the places about Jerusalem, and in the cities of Judah, flocks shall again pass under the hands of the one who counts them, says the LORD.

THE LORD’S ETERNAL COVENANT WITH DAVID

[14] “Behold, the days are coming, declares the LORD, when I will fulfill the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land. 16 In those days Judah will be saved, and Jerusalem will dwell securely. And this is the name by which it will be called: ‘The LORD is our righteousness.’

[17] “For thus says the LORD: David shall never lack a man to sit on the throne of the house of Israel, [18] and the Levitical priests shall never lack a man in my presence to offer burnt offerings, to burn grain offerings, and to make sacrifices forever.”

19 The word of the LORD came to Jeremiah: [20] “Thus says the LORD: If you can break my covenant with the day and my covenant with the night, so that day and night will not come at their appointed time, [21] then also my covenant with David my servant may be broken, so that he shall not have a son to reign on his throne, and my covenant with the Levitical priests my ministers. [22] As the host of heaven cannot be numbered and the sands of the sea cannot be measured, so I will multiply the offspring of David my servant, and the Levitical priests who minister to me.”

23 The word of the LORD came to Jeremiah: [24] “Have you not observed that these people are saying, ‘The LORD has rejected the two clans that he chose’? Thus they have despised my people so that they are no longer a nation in their sight. 25 Thus says the LORD: If I have not established my covenant with day and night and the fixed order of heaven and earth, [26] then I will reject the offspring of Jacob and David my servant and will not choose one of his offspring to rule over the offspring of Abraham, Isaac, and Jacob. For I will restore their fortunes and will have mercy on them.”

ZEDEKIAH TO DIE IN BABYLON

34  The word that came to Jeremiah from the LORD, when Nebuchadnezzar king of Babylon and all his army and all the kingdoms of the earth under his dominion and all the peoples were fighting against Jerusalem and all of its cities: [2] “Thus says the LORD, the God of Israel: Go and speak to Zedekiah king of Judah and say to him, ‘Thus says the LORD: Behold, I am giving this city into the hand of the king of Babylon, and he shall burn it with fire. 3 You shall not escape from his hand but shall surely be captured and delivered into his hand. You shall see the king of Babylon eye to eye and speak with him face to face. And you shall go to Babylon.’ [4] Yet hear the word of the LORD, O Zedekiah king of Judah! Thus says the LORD concerning you: ‘You shall not die by the sword. [5] You shall die in peace. And as spices were burned for your fathers, the former kings who were before you, so people shall burn spices for you and lament for you, saying, “Alas, lord!”’ For I have spoken the word, declares the LORD.”

6 Then Jeremiah the prophet spoke all these words to Zedekiah king of Judah, in Jerusalem, [7] when the army of the king of Babylon was fighting against Jerusalem and against all the cities of Judah that were left, Lachish and Azekah, for these were the only fortified cities of Judah that remained.

[8] The word that came to Jeremiah from the LORD, after King Zedekiah had made a covenant with all the people in Jerusalem to make a proclamation of liberty to them, 9 that everyone should set free his Hebrew slaves, male and female, so that no one should enslave a Jew, his brother. 10 And they obeyed, all the officials and all the people who had entered into the covenant that everyone would set free his slave, male or female, so that they would not be enslaved again. They obeyed and set them free. 11 But afterward they turned around and took back the male and female slaves they had set free, and brought them into subjection as slaves. 12 The word of the LORD came to Jeremiah from the LORD: 13 “Thus says the LORD, the God of Israel: I myself made a covenant with your fathers when I brought them out of the land of Egypt, out of the house of slavery, saying, 14 ‘At the end of seven years each of you must set free the fellow Hebrew who has been sold to you and has served you six years; you must set him free from your service.’ But your fathers did not listen to me or incline their ears to me. [15] You recently repented and did what was right in my eyes by proclaiming liberty, each to his neighbor, and you made a covenant before me in the house that is called by my name, [16] but then you turned around and profaned my name when each of you took back his male and female slaves, whom you had set free according to their desire, and you brought them into subjection to be your slaves.

17 “Therefore, thus says the LORD: You have not obeyed me by proclaiming liberty, every one to his brother and to his neighbor; behold, I proclaim to you liberty to the sword, to pestilence, and to famine, declares the LORD. I will make you a horror to all the kingdoms of the earth. [18] And the men who transgressed my covenant and did not keep the terms of the covenant that they made before me, I will make them like [1] the calf that they cut in two and passed between its parts— 19 the officials of Judah, the officials of Jerusalem, the eunuchs, the priests, and all the people of the land who passed between the parts of the calf. 20 And I will give them into the hand of their enemies and into the hand of those who seek their lives. Their dead bodies shall be food for the birds of the air and the beasts of the earth. 21 And Zedekiah king of Judah and his officials I will give into the hand of their enemies and into the hand of those who seek their lives, into the hand of the army of the king of Babylon which has withdrawn from you. 22 Behold, I will command, declares the LORD, and will bring them back to this city. And they will fight against it and take it and burn it with fire. I will make the cities of Judah a desolation without inhabitant.”

THE OBEDIENCE OF THE RECHABITES

35  The word that came to Jeremiah from the LORD in the days of Jehoiakim the son of Josiah, king of Judah: [2] “Go to the house of the Rechabites and speak with them and bring them to the house of the LORD, into one of the chambers; then offer them wine to drink.” [3] So I took Jaazaniah the son of Jeremiah, son of Habazziniah and his brothers and all his sons and the whole house of the Rechabites. [4] I brought them to the house of the LORD into the chamber of the sons of Hanan the son of Igdaliah, the man of God, which was near the chamber of the officials, above the chamber of Maaseiah the son of Shallum, keeper of the threshold. 5 Then I set before the Rechabites pitchers full of wine, and cups, and I said to them, “Drink wine.” [6] But they answered, “We will drink no wine, for Jonadab the son of Rechab, our father, commanded us, ‘You shall not drink wine, neither you nor your sons forever. [7] You shall not build a house; you shall not sow seed; you shall not plant or have a vineyard; but you shall live in tents all your days, that you may live many days in the land where you sojourn.’ 8 We have obeyed the voice of Jonadab the son of Rechab, our father, in all that he commanded us, to drink no wine all our days, ourselves, our wives, our sons, or our daughters, 9 and not to build houses to dwell in. We have no vineyard or field or seed, 10 but we have lived in tents and have obeyed and done all that Jonadab our father commanded us. 11 But when Nebuchadnezzar king of Babylon came up against the land, we said, ‘Come, and let us go to Jerusalem for fear of the army of the Chaldeans and the army of the Syrians.’ So we are living in Jerusalem.”

12 Then the word of the LORD came to Jeremiah: 13 “Thus says the LORD of hosts, the God of Israel: Go and say to the people of Judah and the inhabitants of Jerusalem, Will you not receive instruction and listen to my words? declares the LORD. 14 The command that Jonadab the son of Rechab gave to his sons, to drink no wine, has been kept, and they drink none to this day, for they have obeyed their father’s command. I have spoken to you persistently, but you have not listened to me. 15 I have sent to you all my servants the prophets, sending them persistently, saying, ‘Turn now every one of you from his evil way, and amend your deeds, and do not go after other gods to serve them, and then you shall dwell in the land that I gave to you and your fathers.’ But you did not incline your ear or listen to me. 16 The sons of Jonadab the son of Rechab have kept the command that their father gave them, but this people has not obeyed me. 17 Therefore, thus says the LORD, the God of hosts, the God of Israel: Behold, I am bringing upon Judah and all the inhabitants of Jerusalem all the disaster that I have pronounced against them, because I have spoken to them and they have not listened, I have called to them and they have not answered.”

18 But to the house of the Rechabites Jeremiah said, “Thus says the LORD of hosts, the God of Israel: Because you have obeyed the command of Jonadab your father and kept all his precepts and done all that he commanded you, [19] therefore thus says the LORD of hosts, the God of Israel: Jonadab the son of Rechab shall never lack a man to stand before me.”

JEHOIAKIM BURNS JEREMIAH’S SCROLL

36  In the fourth year of Jehoiakim the son of Josiah, king of Judah, this word came to Jeremiah from the LORD: [2] “Take a scroll and write on it all the words that I have spoken to you against Israel and Judah and all the nations, from the day I spoke to you, from the days of Josiah until today. [3] It may be that the house of Judah will hear all the disaster that I intend to do to them, so that every one may turn from his evil way, and that I may forgive their iniquity and their sin.”

[4] Then Jeremiah called Baruch the son of Neriah, and Baruch wrote on a scroll at the dictation of Jeremiah all the words of the LORD that he had spoken to him. [5] And Jeremiah ordered Baruch, saying, “I am banned from going to the house of the LORD, 6 so you are to go, and on a day of fasting in the hearing of all the people in the LORD’s house you shall read the words of the LORD from the scroll that you have written at my dictation. You shall read them also in the hearing of all the men of Judah who come out of their cities. 7 It may be that their plea for mercy will come before the LORD, and that every one will turn from his evil way, for great is the anger and wrath that the LORD has pronounced against this people.” 8 And Baruch the son of Neriah did all that Jeremiah the prophet ordered him about reading from the scroll the words of the LORD in the LORD’s house.

[9] In the fifth year of Jehoiakim the son of Josiah, king of Judah, in the ninth month, all the people in Jerusalem and all the people who came from the cities of Judah to Jerusalem proclaimed a fast before the LORD. [10] Then, in the hearing of all the people, Baruch read the words of Jeremiah from the scroll, in the house of the LORD, in the chamber of Gemariah the son of Shaphan the secretary, which was in the upper court, at the entry of the New Gate of the LORD’s house.

11 When Micaiah the son of Gemariah, son of Shaphan, heard all the words of the LORD from the scroll, [12] he went down to the king’s house, into the secretary’s chamber, and all the officials were sitting there: Elishama the secretary, Delaiah the son of Shemaiah, Elnathan the son of Achbor, Gemariah the son of Shaphan, Zedekiah the son of Hananiah, and all the officials. 13 And Micaiah told them all the words that he had heard, when Baruch read the scroll in the hearing of the people. 14 Then all the officials sent Jehudi the son of Nethaniah, son of Shelemiah, son of Cushi, to say to Baruch, “Take in your hand the scroll that you read in the hearing of the people, and come.” So Baruch the son of Neriah took the scroll in his hand and came to them. 15 And they said to him, “Sit down and read it.” So Baruch read it to them. 16 When they heard all the words, they turned one to another in fear. And they said to Baruch, “We must report all these words to the king.” 17 Then they asked Baruch, “Tell us, please, how did you write all these words? Was it at his dictation?” 18 Baruch answered them, “He dictated all these words to me, while I wrote them with ink on the scroll.” 19 Then the officials said to Baruch, “Go and hide, you and Jeremiah, and let no one know where you are.”

20 So they went into the court to the king, having put the scroll in the chamber of Elishama the secretary, and they reported all the words to the king. [21] Then the king sent Jehudi to get the scroll, and he took it from the chamber of Elishama the secretary. And Jehudi read it to the king and all the officials who stood beside the king. [22] It was the ninth month, and the king was sitting in the winter house, and there was a fire burning in the fire pot before him. [23] As Jehudi read three or four columns, the king would cut them off with a knife and throw them into the fire in the fire pot, until the entire scroll was consumed in the fire that was in the fire pot. 24 Yet neither the king nor any of his servants who heard all these words was afraid, nor did they tear their garments. 25 Even when Elnathan and Delaiah and Gemariah urged the king not to burn the scroll, he would not listen to them. [26] And the king commanded Jerahmeel the king’s son and Seraiah the son of Azriel and Shelemiah the son of Abdeel to seize Baruch the secretary and Jeremiah the prophet, but the LORD hid them.

27 Now after the king had burned the scroll with the words that Baruch wrote at Jeremiah’s dictation, the word of the LORD came to Jeremiah: [28] “Take another scroll and write on it all the former words that were in the first scroll, which Jehoiakim the king of Judah has burned. 29 And concerning Jehoiakim king of Judah you shall say, ‘Thus says the LORD, You have burned this scroll, saying, “Why have you written in it that the king of Babylon will certainly come and destroy this land, and will cut off from it man and beast?” [30] Therefore thus says the LORD concerning Jehoiakim king of Judah: He shall have none to sit on the throne of David, and his dead body shall be cast out to the heat by day and the frost by night. 31 And I will punish him and his offspring and his servants for their iniquity. I will bring upon them and upon the inhabitants of Jerusalem and upon the people of Judah all the disaster that I have pronounced against them, but they would not hear.’”

32 Then Jeremiah took another scroll and gave it to Baruch the scribe, the son of Neriah, who wrote on it at the dictation of Jeremiah all the words of the scroll that Jehoiakim king of Judah had burned in the fire. And many similar words were added to them.

JEREMIAH WARNS ZEDEKIAH

37  Zedekiah the son of Josiah, whom Nebuchadnezzar king of Babylon made king in the land of Judah, reigned instead of Coniah the son of Jehoiakim. [2] But neither he nor his servants nor the people of the land listened to the words of the LORD that he spoke through Jeremiah the prophet.

[3] King Zedekiah sent Jehucal the son of Shelemiah, and Zephaniah the priest, the son of Maaseiah, to Jeremiah the prophet, saying, “Please pray for us to the LORD our God.” 4 Now Jeremiah was still going in and out among the people, for he had not yet been put in prison. [5] The army of Pharaoh had come out of Egypt. And when the Chaldeans who were besieging Jerusalem heard news about them, they withdrew from Jerusalem.

6 Then the word of the LORD came to Jeremiah the prophet: 7 “Thus says the LORD, God of Israel: Thus shall you say to the king of Judah who sent you to me to inquire of me, ‘Behold, Pharaoh’s army that came to help you is about to return to Egypt, to its own land. 8 And the Chaldeans shall come back and fight against this city. They shall capture it and burn it with fire. 9 Thus says the LORD, Do not deceive yourselves, saying, “The Chaldeans will surely go away from us,” for they will not go away. 10 For even if you should defeat the whole army of Chaldeans who are fighting against you, and there remained of them only wounded men, every man in his tent, they would rise up and burn this city with fire.’”

JEREMIAH IMPRISONED

11 Now when the Chaldean army had withdrawn from Jerusalem at the approach of Pharaoh’s army, [12] Jeremiah set out from Jerusalem to go to the land of Benjamin to receive his portion there among the people. 13 When he was at the Benjamin Gate, a sentry there named Irijah the son of Shelemiah, son of Hananiah, seized Jeremiah the prophet, saying, “You are deserting to the Chaldeans.” 14 And Jeremiah said, “It is a lie; I am not deserting to the Chaldeans.” But Irijah would not listen to him, and seized Jeremiah and brought him to the officials. [15] And the officials were enraged at Jeremiah, and they beat him and imprisoned him in the house of Jonathan the secretary, for it had been made a prison.

[16] When Jeremiah had come to the dungeon cells and remained there many days, [17] King Zedekiah sent for him and received him. The king questioned him secretly in his house and said, “Is there any word from the LORD?” Jeremiah said, “There is.” Then he said, “You shall be delivered into the hand of the king of Babylon.” 18 Jeremiah also said to King Zedekiah, “What wrong have I done to you or your servants or this people, that you have put me in prison? 19 Where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you and against this land’? 20 Now hear, please, O my lord the king: let my humble plea come before you and do not send me back to the house of Jonathan the secretary, lest I die there.” [21] So King Zedekiah gave orders, and they committed Jeremiah to the court of the guard. And a loaf of bread was given him daily from the bakers’ street, until all the bread of the city was gone. So Jeremiah remained in the court of the guard.

JEREMIAH CAST INTO THE CISTERN

38  Now Shephatiah the son of Mattan, Gedaliah the son of Pashhur, Jucal the son of Shelemiah, and Pashhur the son of Malchiah heard the words that Jeremiah was saying to all the people, [2] “Thus says the LORD: He who stays in this city shall die by the sword, by famine, and by pestilence, but he who goes out to the Chaldeans shall live. He shall have his life as a prize of war, and live. 3 Thus says the LORD: This city shall surely be given into the hand of the army of the king of Babylon and be taken.” 4 Then the officials said to the king, “Let this man be put to death, for he is weakening the hands of the soldiers who are left in this city, and the hands of all the people, by speaking such words to them. For this man is not seeking the welfare of this people, but their harm.” [5] King Zedekiah said, “Behold, he is in your hands, for the king can do nothing against you.” [6] So they took Jeremiah and cast him into the cistern of Malchiah, the king’s son, which was in the court of the guard, letting Jeremiah down by ropes. And there was no water in the cistern, but only mud, and Jeremiah sank in the mud.

JEREMIAH RESCUED FROM THE CISTERN

[7] When Ebed-melech the Ethiopian, a eunuch who was in the king’s house, heard that they had put Jeremiah into the cistern—the king was sitting in the Benjamin Gate— 8 Ebed-melech went from the king’s house and said to the king, 9 “My lord the king, these men have done evil in all that they did to Jeremiah the prophet by casting him into the cistern, and he will die there of hunger, for there is no bread left in the city.” 10 Then the king commanded Ebed-melech the Ethiopian, “Take thirty men with you from here, and lift Jeremiah the prophet out of the cistern before he dies.” 11 So Ebed-melech took the men with him and went to the house of the king, to a wardrobe in the storehouse, and took from there old rags and worn-out clothes, which he let down to Jeremiah in the cistern by ropes. [12] Then Ebed-melech the Ethiopian said to Jeremiah, “Put the rags and clothes between your armpits and the ropes.” Jeremiah did so. 13 Then they drew Jeremiah up with ropes and lifted him out of the cistern. And Jeremiah remained in the court of the guard.

JEREMIAH WARNS ZEDEKIAH AGAIN

[14] King Zedekiah sent for Jeremiah the prophet and received him at the third entrance of the temple of the LORD. The king said to Jeremiah, “I will ask you a question; hide nothing from me.” 15 Jeremiah said to Zedekiah, “If I tell you, will you not surely put me to death? And if I give you counsel, you will not listen to me.” 16 Then King Zedekiah swore secretly to Jeremiah, “As the LORD lives, who made our souls, I will not put you to death or deliver you into the hand of these men who seek your life.”

[17] Then Jeremiah said to Zedekiah, “Thus says the LORD, the God of hosts, the God of Israel: If you will surrender to the officials of the king of Babylon, then your life shall be spared, and this city shall not be burned with fire, and you and your house shall live. [18] But if you do not surrender to the officials of the king of Babylon, then this city shall be given into the hand of the Chaldeans, and they shall burn it with fire, and you shall not escape from their hand.” [19] King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Chaldeans, lest I be handed over to them and they deal cruelly with me.” 20 Jeremiah said, “You shall not be given to them. Obey now the voice of the LORD in what I say to you, and it shall be well with you, and your life shall be spared. 21 But if you refuse to surrender, this is the vision which the LORD has shown to me: [22] Behold, all the women left in the house of the king of Judah were being led out to the officials of the king of Babylon and were saying,

“‘Your trusted friends have deceived you

and prevailed against you;

now that your feet are sunk in the mud,

they turn away from you.’

23 All your wives and your sons shall be led out to the Chaldeans, and you yourself shall not escape from their hand, but shall be seized by the king of Babylon, and this city shall be burned with fire.”

[24] Then Zedekiah said to Jeremiah, “Let no one know of these words, and you shall not die. 25 If the officials hear that I have spoken with you and come to you and say to you, ‘Tell us what you said to the king and what the king said to you; hide nothing from us and we will not put you to death,’ 26 then you shall say to them, ‘I made a humble plea to the king that he would not send me back to the house of Jonathan to die there.’” 27 Then all the officials came to Jeremiah and asked him, and he answered them as the king had instructed him. So they stopped speaking with him, for the conversation had not been overheard. 28 And Jeremiah remained in the court of the guard until the day that Jerusalem was taken.

THE FALL OF JERUSALEM

39  In the ninth year of Zedekiah king of Judah, in the tenth month, Nebuchadnezzar king of Babylon and all his army came against Jerusalem and besieged it. [2] In the eleventh year of Zedekiah, in the fourth month, on the ninth day of the month, a breach was made in the city. [3] Then all the officials of the king of Babylon came and sat in the middle gate: Nergal-sar-ezer of Samgar, Nebu-sar-sekim the Rab-saris, Nergal-sar-ezer the Rab-mag, with all the rest of the officers of the king of Babylon. [4] When Zedekiah king of Judah and all the soldiers saw them, they fled, going out of the city at night by way of the king’s garden through the gate between the two walls; and they went toward the Arabah. 5 But the army of the Chaldeans pursued them and overtook Zedekiah in the plains of Jericho. And when they had taken him, they brought him up to Nebuchadnezzar king of Babylon, at Riblah, in the land of Hamath; and he passed sentence on him. 6 The king of Babylon slaughtered the sons of Zedekiah at Riblah before his eyes, and the king of Babylon slaughtered all the nobles of Judah. 7 He put out the eyes of Zedekiah and bound him in chains to take him to Babylon. 8 The Chaldeans burned the king’s house and the house of the people, and broke down the walls of Jerusalem. [9] Then Nebuzaradan, the captain of the guard, carried into exile to Babylon the rest of the people who were left in the city, those who had deserted to him, and the people who remained. [10] Nebuzaradan, the captain of the guard, left in the land of Judah some of the poor people who owned nothing, and gave them vineyards and fields at the same time.

THE LORD DELIVERS JEREMIAH

[11] Nebuchadnezzar king of Babylon gave command concerning Jeremiah through Nebuzaradan, the captain of the guard, saying, [12] “Take him, look after him well, and do him no harm, but deal with him as he tells you.” 13 So Nebuzaradan the captain of the guard, Nebushazban the Rab-saris, Nergal-sar-ezer the Rab-mag, and all the chief officers of the king of Babylon 14 sent and took Jeremiah from the court of the guard. They entrusted him to Gedaliah the son of Ahikam, son of Shaphan, that he should take him home. So he lived among the people.

[15] The word of the LORD came to Jeremiah while he was shut up in the court of the guard: 16 “Go, and say to Ebed-melech the Ethiopian, ‘Thus says the LORD of hosts, the God of Israel: Behold, I will fulfill my words against this city for harm and not for good, and they shall be accomplished before you on that day. 17 But I will deliver you on that day, declares the LORD, and you shall not be given into the hand of the men of whom you are afraid. 18 For I will surely save you, and you shall not fall by the sword, but you shall have your life as a prize of war, because you have put your trust in me, declares the LORD.’”

JEREMIAH REMAINS IN JUDAH

40  The word that came to Jeremiah from the LORD after Nebuzaradan the captain of the guard had let him go from Ramah, when he took him bound in chains along with all the captives of Jerusalem and Judah who were being exiled to Babylon. 2 The captain of the guard took Jeremiah and said to him, “The LORD your God pronounced this disaster against this place. 3 The LORD has brought it about, and has done as he said. Because you sinned against the LORD and did not obey his voice, this thing has come upon you. 4 Now, behold, I release you today from the chains on your hands. If it seems good to you to come with me to Babylon, come, and I will look after you well, but if it seems wrong to you to come with me to Babylon, do not come. See, the whole land is before you; go wherever you think it good and right to go. [5] If you remain, [1] then return to Gedaliah the son of Ahikam, son of Shaphan, whom the king of Babylon appointed governor of the cities of Judah, and dwell with him among the people. Or go wherever you think it right to go.” So the captain of the guard gave him an allowance of food and a present, and let him go. 6 Then Jeremiah went to Gedaliah the son of Ahikam, at Mizpah, and lived with him among the people who were left in the land.

7 When all the captains of the forces in the open country and their men heard that the king of Babylon had appointed Gedaliah the son of Ahikam governor in the land and had committed to him men, women, and children, those of the poorest of the land who had not been taken into exile to Babylon, 8 they went to Gedaliah at Mizpah— Ishmael the son of Nethaniah, Johanan the son of Kareah, Seraiah the son of Tanhumeth, the sons of Ephai the Netophathite, Jezaniah the son of the Maacathite, they and their men. 9 Gedaliah the son of Ahikam, son of Shaphan, swore to them and their men, saying, “Do not be afraid to serve the Chaldeans. Dwell in the land and serve the king of Babylon, and it shall be well with you. [10] As for me, I will dwell at Mizpah, to represent you before the Chaldeans who will come to us. But as for you, gather wine and summer fruits and oil, and store them in your vessels, and dwell in your cities that you have taken.” 11 Likewise, when all the Judeans who were in Moab and among the Ammonites and in Edom and in other lands heard that the king of Babylon had left a remnant in Judah and had appointed Gedaliah the son of Ahikam, son of Shaphan, as governor over them, 12 then all the Judeans returned from all the places to which they had been driven and came to the land of Judah, to Gedaliah at Mizpah. And they gathered wine and summer fruits in great abundance.

[13] Now Johanan the son of Kareah and all the leaders of the forces in the open country came to Gedaliah at Mizpah 14 and said to him, “Do you know that Baalis the king of the Ammonites has sent Ishmael the son of Nethaniah to take your life?” But Gedaliah the son of Ahikam would not believe them. 15 Then Johanan the son of Kareah spoke secretly to Gedaliah at Mizpah, “Please let me go and strike down Ishmael the son of Nethaniah, and no one will know it. Why should he take your life, so that all the Judeans who are gathered about you would be scattered, and the remnant of Judah would perish?” 16 But Gedaliah the son of Ahikam said to Johanan the son of Kareah, “You shall not do this thing, for you are speaking falsely of Ishmael.”

GEDALIAH MURDERED

41  In the seventh month, Ishmael the son of Nethaniah, son of Elishama, of the royal family, one of the chief officers of the king, came with ten men to Gedaliah the son of Ahikam, at Mizpah. As they ate bread together there at Mizpah, 2 Ishmael the son of Nethaniah and the ten men with him rose up and struck down Gedaliah the son of Ahikam, son of Shaphan, with the sword, and killed him, whom the king of Babylon had appointed governor in the land. 3 Ishmael also struck down all the Judeans who were with Gedaliah at Mizpah, and the Chaldean soldiers who happened to be there.

4 On the day after the murder of Gedaliah, before anyone knew of it, [5] eighty men arrived from Shechem and Shiloh and Samaria, with their beards shaved and their clothes torn, and their bodies gashed, bringing grain offerings and incense to present at the temple of the LORD. 6 And Ishmael the son of Nethaniah came out from Mizpah to meet them, weeping as he came. As he met them, he said to them, “Come in to Gedaliah the son of Ahikam.” [7] When they came into the city, Ishmael the son of Nethaniah and the men with him slaughtered them and cast them into a cistern. 8 But there were ten men among them who said to Ishmael, “Do not put us to death, for we have stores of wheat, barley, oil, and honey hidden in the fields.” So he refrained and did not put them to death with their companions.

9 Now the cistern into which Ishmael had thrown all the bodies of the men whom he had struck down along with [1] Gedaliah was the large cistern that King Asa had made for defense against Baasha king of Israel; Ishmael the son of Nethaniah filled it with the slain. [10] Then Ishmael took captive all the rest of the people who were in Mizpah, the king’s daughters and all the people who were left at Mizpah, whom Nebuzaradan, the captain of the guard, had committed to Gedaliah the son of Ahikam. Ishmael the son of Nethaniah took them captive and set out to cross over to the Ammonites.

[11] But when Johanan the son of Kareah and all the leaders of the forces with him heard of all the evil that Ishmael the son of Nethaniah had done, [12] they took all their men and went to fight against Ishmael the son of Nethaniah. They came upon him at the great pool that is in Gibeon. 13 And when all the people who were with Ishmael saw Johanan the son of Kareah and all the leaders of the forces with him, they rejoiced. 14 So all the people whom Ishmael had carried away captive from Mizpah turned around and came back, and went to Johanan the son of Kareah. [15] But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites. [16] Then Johanan the son of Kareah and all the leaders of the forces with him took from Mizpah all the rest of the people whom he had recovered from Ishmael the son of Nethaniah, after he had struck down Gedaliah the son of Ahikam—soldiers, women, children, and eunuchs, whom Johanan brought back from Gibeon. 17 And they went and stayed at Geruth Chimham near Bethlehem, intending to go to Egypt 18 because of the Chaldeans. For they were afraid of them, because Ishmael the son of Nethaniah had struck down Gedaliah the son of Ahikam, whom the king of Babylon had made governor over the land.

WARNING AGAINST GOING TO EGYPT

42  Then all the commanders of the forces, and Johanan the son of Kareah and Jezaniah the son of Hoshaiah, and all the people from the least to the greatest, came near [2] and said to Jeremiah the prophet, “Let our plea for mercy come before you, and pray to the LORD your God for us, for all this remnant— because we are left with but a few, as your eyes see us— 3 that the LORD your God may show us the way we should go, and the thing that we should do.” 4 Jeremiah the prophet said to them, “I have heard you. Behold, I will pray to the LORD your God according to your request, and whatever the LORD answers you I will tell you. I will keep nothing back from you.” 5 Then they said to Jeremiah, “May the LORD be a true and faithful witness against us if we do not act according to all the word with which the LORD your God sends you to us. 6 Whether it is good or bad, we will obey the voice of the LORD our God to whom we are sending you, that it may be well with us when we obey the voice of the LORD our God.”

[7] At the end of ten days the word of the LORD came to Jeremiah. 8 Then he summoned Johanan the son of Kareah and all the commanders of the forces who were with him, and all the people from the least to the greatest, 9 and said to them, “Thus says the LORD, the God of Israel, to whom you sent me to present your plea for mercy before him: [10] If you will remain in this land, then I will build you up and not pull you down; I will plant you, and not pluck you up; for I relent of the disaster that I did to you. 11 Do not fear the king of Babylon, of whom you are afraid. Do not fear him, declares the LORD, for I am with you, to save you and to deliver you from his hand. 12 I will grant you mercy, that he may have mercy on you and let you remain in your own land. [13] But if you say, ‘We will not remain in this land,’ disobeying the voice of the LORD your God 14 and saying, ‘No, we will go to the land of Egypt, where we shall not see war or hear the sound of the trumpet or be hungry for bread, and we will dwell there,’ 15 then hear the word of the LORD, O remnant of Judah. Thus says the LORD of hosts, the God of Israel: If you set your faces to enter Egypt and go to live there, 16 then the sword that you fear shall overtake you there in the land of Egypt, and the famine of which you are afraid shall follow close after you to Egypt, and there you shall die. 17 All the men who set their faces to go to Egypt to live there shall die by the sword, by famine, and by pestilence. They shall have no remnant or survivor from the disaster that I will bring upon them.

18 “For thus says the LORD of hosts, the God of Israel: As my anger and my wrath were poured out on the inhabitants of Jerusalem, so my wrath will be poured out on you when you go to Egypt. You shall become an execration, a horror, a curse, and a taunt. You shall see this place no more. 19 The LORD has said to you, O remnant of Judah, ‘Do not go to Egypt.’ Know for a certainty that I have warned you this day 20 that you have gone astray at the cost of your lives. For you sent me to the LORD your God, saying, ‘Pray for us to the LORD our God, and whatever the LORD our God says declare to us and we will do it.’ 21 And I have this day declared it to you, but you have not obeyed the voice of the LORD your God in anything that he sent me to tell you. 22 Now therefore know for a certainty that you shall die by the sword, by famine, and by pestilence in the place where you desire to go to live.”

JEREMIAH TAKEN TO EGYPT

43  When Jeremiah finished speaking to all the people all these words of the LORD their God, with which the LORD their God had sent him to them, [2] Azariah the son of Hoshaiah and Johanan the son of Kareah and all the insolent men said to Jeremiah, “You are telling a lie. The LORD our God did not send you to say, ‘Do not go to Egypt to live there,’ 3 but Baruch the son of Neriah has set you against us, to deliver us into the hand of the Chaldeans, that they may kill us or take us into exile in Babylon.” 4 So Johanan the son of Kareah and all the commanders of the forces and all the people did not obey the voice of the LORD, to remain in the land of Judah. [5] But Johanan the son of Kareah and all the commanders of the forces took all the remnant of Judah who had returned to live in the land of Judah from all the nations to which they had been driven— 6 the men, the women, the children, the princesses, and every person whom Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, son of Shaphan; also Jeremiah the prophet and Baruch the son of Neriah. [7] And they came into the land of Egypt, for they did not obey the voice of the LORD. And they arrived at Tahpanhes.

[8] Then the word of the LORD came to Jeremiah in Tahpanhes: [9] “Take in your hands large stones and hide them in the mortar in the pavement that is at the entrance to Pharaoh’s palace in Tahpanhes, in the sight of the men of Judah, [10] and say to them, ‘Thus says the LORD of hosts, the God of Israel: Behold, I will send and take Nebuchadnezzar the king of Babylon, my servant, and I will set his throne above these stones that I have hidden, and he will spread his royal canopy over them. 11 He shall come and strike the land of Egypt, giving over to the pestilence those who are doomed to the pestilence, to captivity those who are doomed to captivity, and to the sword those who are doomed to the sword. 12 I shall kindle a fire in the temples of the gods of Egypt, and he shall burn them and carry them away captive. And he shall clean the land of Egypt as a shepherd cleans his cloak of vermin, and he shall go away from there in peace. [13] He shall break the obelisks of Heliopolis, which is in the land of Egypt, and the temples of the gods of Egypt he shall burn with fire.’”

JUDGMENT FOR IDOLATRY

44  The word that came to Jeremiah concerning all the Judeans who lived in the land of Egypt, at Migdol, at Tahpanhes, at Memphis, and in the land of Pathros, 2 “Thus says the LORD of hosts, the God of Israel: You have seen all the disaster that I brought upon Jerusalem and upon all the cities of Judah. Behold, this day they are a desolation, and no one dwells in them, 3 because of the evil that they committed, provoking me to anger, in that they went to make offerings and serve other gods that they knew not, neither they, nor you, nor your fathers. [4] Yet I persistently sent to you all my servants the prophets, saying, ‘Oh, do not do this abomination that I hate!’ 5 But they did not listen or incline their ear, to turn from their evil and make no offerings to other gods. 6 Therefore my wrath and my anger were poured out and kindled in the cities of Judah and in the streets of Jerusalem, and they became a waste and a desolation, as at this day. [7] And now thus says the LORD God of hosts, the God of Israel: Why do you commit this great evil against yourselves, to cut off from you man and woman, infant and child, from the midst of Judah, leaving you no remnant? [8] Why do you provoke me to anger with the works of your hands, making offerings to other gods in the land of Egypt where you have come to live, so that you may be cut off and become a curse and a taunt among all the nations of the earth? [9] Have you forgotten the evil of your fathers, the evil of the kings of Judah, the evil of their [1] wives, your own evil, and the evil of your wives, which they committed in the land of Judah and in the streets of Jerusalem? 10 They have not humbled themselves even to this day, nor have they feared, nor walked in my law and my statutes that I set before you and before your fathers.

11 “Therefore thus says the LORD of hosts, the God of Israel: Behold, I will set my face against you for harm, to cut off all Judah. 12 I will take the remnant of Judah who have set their faces to come to the land of Egypt to live, and they shall all be consumed. In the land of Egypt they shall fall; by the sword and by famine they shall be consumed. From the least to the greatest, they shall die by the sword and by famine, and they shall become an oath, a horror, a curse, and a taunt. 13 I will punish those who dwell in the land of Egypt, as I have punished Jerusalem, with the sword, with famine, and with pestilence, 14 so that none of the remnant of Judah who have come to live in the land of Egypt shall escape or survive or return to the land of Judah, to which they desire to return to dwell there. For they shall not return, except some fugitives.”

15 Then all the men who knew that their wives had made offerings to other gods, and all the women who stood by, a great assembly, all the people who lived in Pathros in the land of Egypt, answered Jeremiah: 16 “As for the word that you have spoken to us in the name of the LORD, we will not listen to you. 17 But we will do everything that we have vowed, make offerings to the queen of heaven and pour out drink offerings to her, as we did, both we and our fathers, our kings and our officials, in the cities of Judah and in the streets of Jerusalem. For then we had plenty of food, and prospered, and saw no disaster. 18 But since we left off making offerings to the queen of heaven and pouring out drink offerings to her, we have lacked everything and have been consumed by the sword and by famine.” [19] And the women said, [2] “When we made offerings to the queen of heaven and poured out drink offerings to her, was it without our husbands’ approval that we made cakes for her bearing her image and poured out drink offerings to her?”

20 Then Jeremiah said to all the people, men and women, all the people who had given him this answer: 21 “As for the offerings that you offered in the cities of Judah and in the streets of Jerusalem, you and your fathers, your kings and your officials, and the people of the land, did not the LORD remember them? Did it not come into his mind? 22 The LORD could no longer bear your evil deeds and the abominations that you committed. Therefore your land has become a desolation and a waste and a curse, without inhabitant, as it is this day. [23] It is because you made offerings and because you sinned against the LORD and did not obey the voice of the LORD or walk in his law and in his statutes and in his testimonies that this disaster has happened to you, as at this day.”

24 Jeremiah said to all the people and all the women, “Hear the word of the LORD, all you of Judah who are in the land of Egypt. [25] Thus says the LORD of hosts, the God of Israel: You and your wives have declared with your mouths, and have fulfilled it with your hands, saying, ‘We will surely perform our vows that we have made, to make offerings to the queen of heaven and to pour out drink offerings to her.’ Then confirm your vows and perform your vows! 26 Therefore hear the word of the LORD, all you of Judah who dwell in the land of Egypt: Behold, I have sworn by my great name, says the LORD, that my name shall no more be invoked by the mouth of any man of Judah in all the land of Egypt, saying, ‘As the Lord GOD lives.’ 27 Behold, I am watching over them for disaster and not for good. All the men of Judah who are in the land of Egypt shall be consumed by the sword and by famine, until there is an end of them. 28 And those who escape the sword shall return from the land of Egypt to the land of Judah, few in number; and all the remnant of Judah, who came to the land of Egypt to live, shall know whose word will stand, mine or theirs. [29] This shall be the sign to you, declares the LORD, that I will punish you in this place, in order that you may know that my words will surely stand against you for harm: [30] Thus says the LORD, Behold, I will give Pharaoh Hophra king of Egypt into the hand of his enemies and into the hand of those who seek his life, as I gave Zedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, who was his enemy and sought his life.”

MESSAGE TO BARUCH

45  The word that Jeremiah the prophet spoke to Baruch the son of Neriah, when he wrote these words in a book at the dictation of Jeremiah, in the fourth year of Jehoiakim the son of Josiah, king of Judah: 2 “Thus says the LORD, the God of Israel, to you, O Baruch: [3] You said, ‘Woe is me! For the LORD has added sorrow to my pain. I am weary with my groaning, and I find no rest.’ 4 Thus shall you say to him, Thus says the LORD: Behold, what I have built I am breaking down, and what I have planted I am plucking up—that is, the whole land. [5] And do you seek great things for yourself? Seek them not, for behold, I am bringing disaster upon all flesh, declares the LORD. But I will give you your life as a prize of war in all places to which you may go.”

JUDGMENT ON EGYPT

46  The word of the LORD that came to Jeremiah the prophet concerning the nations.

[2] About Egypt. Concerning the army of Pharaoh Neco, king of Egypt, which was by the river Euphrates at Carchemish and which Nebuchadnezzar king of Babylon defeated in the fourth year of Jehoiakim the son of Josiah, king of Judah:

[3] “Prepare buckler and shield,

and advance for battle!

4 Harness the horses;

mount, O horsemen!

Take your stations with your helmets,

polish your spears,

put on your armor!

[5] Why have I seen it?

They are dismayed

and have turned backward.

Their warriors are beaten down

and have fled in haste;

they look not back—

terror on every side!

declares the LORD.

[6] “The swift cannot flee away,

nor the warrior escape;

in the north by the river Euphrates

they have stumbled and fallen.

7 “Who is this, rising like the Nile,

like rivers whose waters surge?

8 Egypt rises like the Nile,

like rivers whose waters surge.

He said, ‘I will rise, I will cover the earth,

I will destroy cities and their inhabitants.’

[9] Advance, O horses,

and rage, O chariots!

Let the warriors go out:

men of Cush and Put who handle the shield,

men of Lud, skilled in handling the bow.

[10] That day is the day of the Lord GOD of hosts,

a day of vengeance,

to avenge himself on his foes.

The sword shall devour and be sated

and drink its fill of their blood.

For the Lord GOD of hosts holds a sacrifice

in the north country by the river Euphrates.

[11] Go up to Gilead, and take balm,

O virgin daughter of Egypt!

In vain you have used many medicines;

there is no healing for you.

12 The nations have heard of your shame,

and the earth is full of your cry;

for warrior has stumbled against warrior;

they have both fallen together.”

13 The word that the LORD spoke to Jeremiah the prophet about the coming of Nebuchadnezzar king of Babylon to strike the land of Egypt:

[14] “Declare in Egypt, and proclaim in Migdol;

proclaim in Memphis and Tahpanhes;

say, ‘Stand ready and be prepared,

for the sword shall devour around you.’

[15] Why are your mighty ones face down?

They do not stand [1]

because the LORD thrust them down.

16 He made many stumble, and they fell,

and they said one to another,

‘Arise, and let us go back to our own people

and to the land of our birth,

because of the sword of the oppressor.’

17 Call the name of Pharaoh, king of Egypt,

‘Noisy one who lets the hour go by.’

[18] “As I live, declares the King,

whose name is the LORD of hosts,

like Tabor among the mountains

and like Carmel by the sea, shall one come.

[19] Prepare yourselves baggage for exile,

O inhabitants of Egypt!

For Memphis shall become a waste,

a ruin, without inhabitant.

[20] “A beautiful heifer is Egypt,

but a biting fly from the north has come upon her.

21 Even her hired soldiers in her midst

are like fattened calves;

yes, they have turned and fled together;

they did not stand,

for the day of their calamity has come upon them,

the time of their punishment.

[22] “She makes a sound like a serpent gliding away;

for her enemies march in force

and come against her with axes

like those who fell trees.

23 They shall cut down her forest,

declares the LORD,

though it is impenetrable,

because they are more numerous than locusts;

they are without number.

24 The daughter of Egypt shall be put to shame;

she shall be delivered into the hand of a people from the north.”

[25] The LORD of hosts, the God of Israel, said: “Behold, I am bringing punishment upon Amon of Thebes, and Pharaoh and Egypt and her gods and her kings, upon Pharaoh and those who trust in him. [26] I will deliver them into the hand of those who seek their life, into the hand of Nebuchadnezzar king of Babylon and his officers. Afterward Egypt shall be inhabited as in the days of old, declares the LORD.

[27] “But fear not, O Jacob my servant,

nor be dismayed, O Israel,

for behold, I will save you from far away,

and your offspring from the land of their captivity.

Jacob shall return and have quiet and ease,

and none shall make him afraid.

[28] Fear not, O Jacob my servant,

declares the LORD,

for I am with you.

I will make a full end of all the nations

to which I have driven you,

but of you I will not make a full end.

I will discipline you in just measure,

and I will by no means leave you unpunished.”

JUDGMENT ON THE PHILISTINES

47  The word of the LORD that came to Jeremiah the prophet concerning the Philistines, before Pharaoh struck down Gaza.

[2] “Thus says the LORD:

Behold, waters are rising out of the north,

and shall become an overflowing torrent;

they shall overflow the land and all that fills it,

the city and those who dwell in it.

Men shall cry out,

and every inhabitant of the land shall wail.

3 At the noise of the stamping of the hoofs of his stallions,

at the rushing of his chariots, at the rumbling of their wheels,

the fathers look not back to their children,

so feeble are their hands,

[4] because of the day that is coming to destroy

all the Philistines,

to cut off from Tyre and Sidon

every helper that remains.

For the LORD is destroying the Philistines,

the remnant of the coastland of Caphtor.

[5] Baldness has come upon Gaza;

Ashkelon has perished.

O remnant of their valley,

how long will you gash yourselves?

[6] Ah, sword of the LORD!

How long till you are quiet?

Put yourself into your scabbard;

rest and be still!

7 How can it [1] be quiet

when the LORD has given it a charge?

Against Ashkelon and against the seashore

he has appointed it.”

JUDGMENT ON MOAB

48  Concerning Moab.

Thus says the LORD of hosts, the God of Israel:

“Woe to Nebo, for it is laid waste!

Kiriathaim is put to shame, it is taken;

the fortress is put to shame and broken down;

[2] the renown of Moab is no more.

In Heshbon they planned disaster against her:

‘Come, let us cut her off from being a nation!’

You also, O Madmen, shall be brought to silence;

the sword shall pursue you.

3 “A voice! A cry from Horonaim,

‘Desolation and great destruction!’

4 Moab is destroyed;

her little ones have made a cry.

5 For at the ascent of Luhith

they go up weeping; [1]

for at the descent of Horonaim

they have heard the distressed cry [2] of destruction.

[6] Flee! Save yourselves!

You will be like a juniper in the desert!

[7] For, because you trusted in your works and your treasures,

you also shall be taken;

and Chemosh shall go into exile

with his priests and his officials.

[8] The destroyer shall come upon every city,

and no city shall escape;

the valley shall perish,

and the plain shall be destroyed,

as the LORD has spoken.

9 “Give wings to Moab,

for she would fly away;

her cities shall become a desolation,

with no inhabitant in them.

10 “Cursed is he who does the work of the LORD with slackness, and cursed is he who keeps back his sword from bloodshed.

[11] “Moab has been at ease from his youth

and has settled on his dregs;

he has not been emptied from vessel to vessel,

nor has he gone into exile;

so his taste remains in him,

and his scent is not changed.

[12] “Therefore, behold, the days are coming, declares the LORD, when I shall send to him pourers who will pour him, and empty his vessels and break his [3] jars in pieces. [13] Then Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, their confidence.

[14] “How do you say, ‘We are heroes

and mighty men of war’?

15 The destroyer of Moab and his cities has come up,

and the choicest of his young men have gone down to slaughter,

declares the King, whose name is the LORD of hosts.

16 The calamity of Moab is near at hand,

and his affliction hastens swiftly.

[17] Grieve for him, all you who are around him,

and all who know his name;

say, ‘How the mighty scepter is broken,

the glorious staff.’

18 “Come down from your glory,

and sit on the parched ground,

O inhabitant of Dibon!

For the destroyer of Moab has come up against you;

he has destroyed your strongholds.

[19] Stand by the way and watch,

O inhabitant of Aroer!

Ask him who flees and her who escapes;

say, ‘What has happened?’

[20] Moab is put to shame, for it is broken;

wail and cry!

Tell it beside the Arnon,

that Moab is laid waste.

21 “Judgment has come upon the tableland, upon Holon, and Jahzah, and Mephaath, 22 and Dibon, and Nebo, and Beth-diblathaim, 23 and Kiriathaim, and Beth-gamul, and Beth-meon, 24 and Kerioth, and Bozrah, and all the cities of the land of Moab, far and near. 25 The horn of Moab is cut off, and his arm is broken, declares the LORD.

[26] “Make him drunk, because he magnified himself against the LORD, so that Moab shall wallow in his vomit, and he too shall be held in derision. [27] Was not Israel a derision to you? Was he found among thieves, that whenever you spoke of him you wagged your head?

[28] “Leave the cities, and dwell in the rock,

O inhabitants of Moab!

Be like the dove that nests

in the sides of the mouth of a gorge.

29 We have heard of the pride of Moab—

he is very proud—

of his loftiness, his pride, and his arrogance,

and the haughtiness of his heart.

30 I know his insolence, declares the LORD;

his boasts are false,

his deeds are false.

31 Therefore I wail for Moab;

I cry out for all Moab;

for the men of Kir-hareseth I mourn.

[32] More than for Jazer I weep for you,

O vine of Sibmah!

Your branches passed over the sea,

reached to the Sea of Jazer;

on your summer fruits and your grapes

the destroyer has fallen.

[33] Gladness and joy have been taken away

from the fruitful land of Moab;

I have made the wine cease from the winepresses;

no one treads them with shouts of joy;

the shouting is not the shout of joy.

34 “From the outcry at Heshbon even to Elealeh, as far as Jahaz they utter their voice, from Zoar to Horonaim and Eglath-shelishiyah. For the waters of Nimrim also have become desolate. [35] And I will bring to an end in Moab, declares the LORD, him who offers sacrifice in the high place and makes offerings to his god. [36] Therefore my heart moans for Moab like a flute, and my heart moans like a flute for the men of Kir-hareseth. Therefore the riches they gained have perished.

[37] “For every head is shaved and every beard cut off. On all the hands are gashes, and around the waist is sackcloth. [38] On all the housetops of Moab and in the squares there is nothing but lamentation, for I have broken Moab like a vessel for which no one cares, declares the LORD. 39 How it is broken! How they wail! How Moab has turned his back in shame! So Moab has become a derision and a horror to all that are around him.”

[40] For thus says the LORD:

“Behold, one shall fly swiftly like an eagle

and spread his wings against Moab;

41 the cities shall be taken

and the strongholds seized.

The heart of the warriors of Moab shall be in that day

like the heart of a woman in her birth pains;

42 Moab shall be destroyed and be no longer a people,

because he magnified himself against the LORD.

43 Terror, pit, and snare

are before you, O inhabitant of Moab!

declares the LORD.

44 He who flees from the terror

shall fall into the pit,

and he who climbs out of the pit

shall be caught in the snare.

For I will bring these things upon Moab,

the year of their punishment,

declares the LORD.

[45] “In the shadow of Heshbon

fugitives stop without strength,

for fire came out from Heshbon,

flame from the house of Sihon;

it has destroyed the forehead of Moab,

the crown of the sons of tumult.

[46] Woe to you, O Moab!

The people of Chemosh are undone,

for your sons have been taken captive,

and your daughters into captivity.

[47] Yet I will restore the fortunes of Moab

in the latter days, declares the LORD.”

Thus far is the judgment on Moab.

JUDGMENT ON AMMON

49  Concerning the Ammonites.

Thus says the LORD:

“Has Israel no sons?

Has he no heir?

Why then has Milcom dispossessed Gad,

and his people settled in its cities?

[2] Therefore, behold, the days are coming,

declares the LORD,

when I will cause the battle cry to be heard

against Rabbah of the Ammonites;

it shall become a desolate mound,

and its villages shall be burned with fire;

then Israel shall dispossess those who dispossessed him,

says the LORD.

[3] “Wail, O Heshbon, for Ai is laid waste!

Cry out, O daughters of Rabbah!

Put on sackcloth,

lament, and run to and fro among the hedges!

For Milcom shall go into exile,

with his priests and his officials.

4 Why do you boast of your valleys, [1]

O faithless daughter,

who trusted in her treasures, saying,

‘Who will come against me?’

[5] Behold, I will bring terror upon you,

declares the Lord GOD of hosts,

from all who are around you,

and you shall be driven out, every man straight before him,

with none to gather the fugitives.

[6] “But afterward I will restore the fortunes of the Ammonites, declares the LORD.”

JUDGMENT ON EDOM

[7] Concerning Edom.

Thus says the LORD of hosts:

“Is wisdom no more in Teman?

Has counsel perished from the prudent?

Has their wisdom vanished?

[8] Flee, turn back, dwell in the depths,

O inhabitants of Dedan!

For I will bring the calamity of Esau upon him,

the time when I punish him.

[9] If grape gatherers came to you,

would they not leave gleanings?

If thieves came by night,

would they not destroy only enough for themselves?

10 But I have stripped Esau bare;

I have uncovered his hiding places,

and he is not able to conceal himself.

His children are destroyed, and his brothers,

and his neighbors; and he is no more.

11 Leave your fatherless children; I will keep them alive;

and let your widows trust in me.”

[12] For thus says the LORD: “If those who did not deserve to drink the cup must drink it, will you go unpunished? You shall not go unpunished, but you must drink. [13] For I have sworn by myself, declares the LORD, that Bozrah shall become a horror, a taunt, a waste, and a curse, and all her cities shall be perpetual wastes.”

14 I have heard a message from the LORD,

and an envoy has been sent among the nations:

“Gather yourselves together and come against her,

and rise up for battle!

15 For behold, I will make you small among the nations,

despised among mankind.

[16] The horror you inspire has deceived you,

and the pride of your heart,

you who live in the clefts of the rock, [1]

who hold the height of the hill.

Though you make your nest as high as the eagle’s,

I will bring you down from there,

declares the LORD.

17 “Edom shall become a horror. Everyone who passes by it will be horrified and will hiss because of all its disasters. 18 As when Sodom and Gomorrah and their neighboring cities were overthrown, says the LORD, no man shall dwell there, no man shall sojourn in her. [19] Behold, like a lion coming up from the jungle of the Jordan against a perennial pasture, I will suddenly make him [2] run away from her. And I will appoint over her whomever I choose. For who is like me? Who will summon me? What shepherd can stand before me? 20 Therefore hear the plan that the LORD has made against Edom and the purposes that he has formed against the inhabitants of Teman: Even the little ones of the flock shall be dragged away. Surely their fold shall be appalled at their fate. 21 At the sound of their fall the earth shall tremble; the sound of their cry shall be heard at the Red Sea. [22] Behold, one shall mount up and fly swiftly like an eagle and spread his wings against Bozrah, and the heart of the warriors of Edom shall be in that day like the heart of a woman in her birth pains.”

JUDGMENT ON DAMASCUS

[23] Concerning Damascus:

“Hamath and Arpad are confounded,

for they have heard bad news;

they melt in fear,

they are troubled like the sea that cannot be quiet.

24 Damascus has become feeble, she turned to flee,

and panic seized her;

anguish and sorrows have taken hold of her,

as of a woman in labor.

25 How is the famous city not forsaken,

the city of my joy?

26 Therefore her young men shall fall in her squares,

and all her soldiers shall be destroyed in that day,

declares the LORD of hosts.

[27] And I will kindle a fire in the wall of Damascus,

and it shall devour the strongholds of Ben-hadad.”

JUDGMENT ON KEDAR AND HAZOR

[28] Concerning Kedar and the kingdoms of Hazor that Nebuchadnezzar king of Babylon struck down.

Thus says the LORD:

“Rise up, advance against Kedar!

Destroy the people of the east!

[29] Their tents and their flocks shall be taken,

their curtains and all their goods;

their camels shall be led away from them,

and men shall cry to them: ‘Terror on every side!’

30 Flee, wander far away, dwell in the depths,

O inhabitants of Hazor!

declares the LORD.

For Nebuchadnezzar king of Babylon

has made a plan against you

and formed a purpose against you.

[31] “Rise up, advance against a nation at ease,

that dwells securely,

declares the LORD,

that has no gates or bars,

that dwells alone.

32 Their camels shall become plunder,

their herds of livestock a spoil.

I will scatter to every wind

those who cut the corners of their hair,

and I will bring their calamity

from every side of them,

declares the LORD.

[33] Hazor shall become a haunt of jackals,

an everlasting waste;

no man shall dwell there;

no man shall sojourn in her.”

JUDGMENT ON ELAM

[34] The word of the LORD that came to Jeremiah the prophet concerning Elam, in the beginning of the reign of Zedekiah king of Judah.

[35] Thus says the LORD of hosts: “Behold, I will break the bow of Elam, the mainstay of their might. 36 And I will bring upon Elam the four winds from the four quarters of heaven. And I will scatter them to all those winds, and there shall be no nation to which those driven out of Elam shall not come. 37 I will terrify Elam before their enemies and before those who seek their life. I will bring disaster upon them, my fierce anger, declares the LORD. I will send the sword after them, until I have consumed them, [38] and I will set my throne in Elam and destroy their king and officials, declares the LORD.

[39] “But in the latter days I will restore the fortunes of Elam, declares the LORD.”

JUDGMENT ON BABYLON

50  The word that the LORD spoke concerning Babylon, concerning the land of the Chaldeans, by Jeremiah the prophet:

[2] “Declare among the nations and proclaim,

set up a banner and proclaim,

conceal it not, and say:

‘Babylon is taken,

Bel is put to shame,

Merodach is dismayed.

Her images are put to shame,

her idols are dismayed.’

[3] “For out of the north a nation has come up against her, which shall make her land a desolation, and none shall dwell in it; both man and beast shall flee away.

[4] “In those days and in that time, declares the LORD, the people of Israel and the people of Judah shall come together, weeping as they come, and they shall seek the LORD their God. [5] They shall ask the way to Zion, with faces turned toward it, saying, ‘Come, let us join ourselves to the LORD in an everlasting covenant that will never be forgotten.’

[6] “My people have been lost sheep. Their shepherds have led them astray, turning them away on the mountains. From mountain to hill they have gone. They have forgotten their fold. [7] All who found them have devoured them, and their enemies have said, ‘We are not guilty, for they have sinned against the LORD, their habitation of righteousness, the LORD, the hope of their fathers.’

[8] “Flee from the midst of Babylon, and go out of the land of the Chaldeans, and be as male goats before the flock. [9] For behold, I am stirring up and bringing against Babylon a gathering of great nations, from the north country. And they shall array themselves against her. From there she shall be taken. Their arrows are like a skilled warrior who does not return empty-handed. 10 Chaldea shall be plundered; all who plunder her shall be sated, declares the LORD.

[11] “Though you rejoice, though you exult,

O plunderers of my heritage,

though you frolic like a heifer in the pasture,

and neigh like stallions,

[12] your mother shall be utterly shamed,

and she who bore you shall be disgraced.

Behold, she shall be the last of the nations,

a wilderness, a dry land, and a desert.

13 Because of the wrath of the LORD she shall not be inhabited

but shall be an utter desolation;

everyone who passes by Babylon shall be appalled,

and hiss because of all her wounds.

14 Set yourselves in array against Babylon all around,

all you who bend the bow;

shoot at her, spare no arrows,

for she has sinned against the LORD.

15 Raise a shout against her all around;

she has surrendered;

her bulwarks have fallen;

her walls are thrown down.

For this is the vengeance of the LORD:

take vengeance on her;

do to her as she has done.

16 Cut off from Babylon the sower,

and the one who handles the sickle in time of harvest;

because of the sword of the oppressor,

every one shall turn to his own people,

and every one shall flee to his own land.

[17] “Israel is a hunted sheep driven away by lions. First the king of Assyria devoured him, and now at last Nebuchadnezzar king of Babylon has gnawed his bones. 18 Therefore, thus says the LORD of hosts, the God of Israel: Behold, I am bringing punishment on the king of Babylon and his land, as I punished the king of Assyria. [19] I will restore Israel to his pasture, and he shall feed on Carmel and in Bashan, and his desire shall be satisfied on the hills of Ephraim and in Gilead. [20] In those days and in that time, declares the LORD, iniquity shall be sought in Israel, and there shall be none, and sin in Judah, and none shall be found, for I will pardon those whom I leave as a remnant.

[21] “Go up against the land of Merathaim, [1]

and against the inhabitants of Pekod. [2]

Kill, and devote them to destruction, [3]

declares the LORD,

and do all that I have commanded you.

22 The noise of battle is in the land,

and great destruction!

[23] How the hammer of the whole earth

is cut down and broken!

How Babylon has become

a horror among the nations!

[24] I set a snare for you and you were taken, O Babylon,

and you did not know it;

you were found and caught,

because you opposed the LORD.

25 The LORD has opened his armory

and brought out the weapons of his wrath,

for the Lord GOD of hosts has a work to do

in the land of the Chaldeans.

26 Come against her from every quarter;

open her granaries;

pile her up like heaps of grain, and devote her to destruction;

let nothing be left of her.

[27] Kill all her bulls;

let them go down to the slaughter.

Woe to them, for their day has come,

the time of their punishment.

[28] “A voice! They flee and escape from the land of Babylon, to declare in Zion the vengeance of the LORD our God, vengeance for his temple.

[29] “Summon archers against Babylon, all those who bend the bow. Encamp around her; let no one escape. Repay her according to her deeds; do to her according to all that she has done. For she has proudly defied the LORD, the Holy One of Israel. 30 Therefore her young men shall fall in her squares, and all her soldiers shall be destroyed on that day, declares the LORD.

31 “Behold, I am against you, O proud one,

declares the Lord GOD of hosts,

for your day has come,

the time when I will punish you.

32 The proud one shall stumble and fall,

with none to raise him up,

and I will kindle a fire in his cities,

and it will devour all that is around him.

[33] “Thus says the LORD of hosts: The people of Israel are oppressed, and the people of Judah with them. All who took them captive have held them fast; they refuse to let them go. [34] Their Redeemer is strong; the LORD of hosts is his name. He will surely plead their cause, that he may give rest to the earth, but unrest to the inhabitants of Babylon.

[35] “A sword against the Chaldeans, declares the LORD,

and against the inhabitants of Babylon,

and against her officials and her wise men!

36 A sword against the diviners,

that they may become fools!

A sword against her warriors,

that they may be destroyed!

37 A sword against her horses and against her chariots,

and against all the foreign troops in her midst,

that they may become women!

A sword against all her treasures,

that they may be plundered!

38 A drought against her waters,

that they may be dried up!

For it is a land of images,

and they are mad over idols.

39 “Therefore wild beasts shall dwell with hyenas in Babylon, and ostriches shall dwell in her. She shall never again have people, nor be inhabited for all generations. 40 As when God overthrew Sodom and Gomorrah and their neighboring cities, declares the LORD, so no man shall dwell there, and no son of man shall sojourn in her.

[41] “Behold, a people comes from the north;

a mighty nation and many kings

are stirring from the farthest parts of the earth.

42 They lay hold of bow and spear;

they are cruel and have no mercy.

The sound of them is like the roaring of the sea;

they ride on horses,

arrayed as a man for battle

against you, O daughter of Babylon!

43 “The king of Babylon heard the report of them,

and his hands fell helpless;

anguish seized him,

pain as of a woman in labor.

[44] “Behold, like a lion coming up from the thicket of the Jordan against a perennial pasture, I will suddenly make them run away from her, and I will appoint over her whomever I choose. For who is like me? Who will summon me? What shepherd can stand before me? 45 Therefore hear the plan that the LORD has made against Babylon, and the purposes that he has formed against the land of the Chaldeans: Surely the little ones of their flock shall be dragged away; surely their fold shall be appalled at their fate. 46 At the sound of the capture of Babylon the earth shall tremble, and her cry shall be heard among the nations.”

THE UTTER DESTRUCTION OF BABYLON

51  Thus says the LORD:

“Behold, I will stir up the spirit of a destroyer

against Babylon,

against the inhabitants of Leb-kamai, [1]

2 and I will send to Babylon winnowers,

and they shall winnow her,

and they shall empty her land,

when they come against her from every side

on the day of trouble.

[3] Let not the archer bend his bow,

and let him not stand up in his armor.

Spare not her young men;

devote to destruction [2] all her army.

4 They shall fall down slain in the land of the Chaldeans,

and wounded in her streets.

5 For Israel and Judah have not been forsaken

by their God, the LORD of hosts,

but the land of the Chaldeans [3] is full of guilt

against the Holy One of Israel.

[6] “Flee from the midst of Babylon;

let every one save his life!

Be not cut off in her punishment,

for this is the time of the LORD’s vengeance,

the repayment he is rendering her.

[7] Babylon was a golden cup in the LORD’s hand,

making all the earth drunken;

the nations drank of her wine;

therefore the nations went mad.

[8] Suddenly Babylon has fallen and been broken;

wail for her!

Take balm for her pain;

perhaps she may be healed.

9 We would have healed Babylon,

but she was not healed.

Forsake her, and let us go

each to his own country,

for her judgment has reached up to heaven

and has been lifted up even to the skies.

10 The LORD has brought about our vindication;

come, let us declare in Zion

the work of the LORD our God.

[11] “Sharpen the arrows!

Take up the shields!

The LORD has stirred up the spirit of the kings of the Medes, because his purpose concerning Babylon is to destroy it, for that is the vengeance of the LORD, the vengeance for his temple.

12 “Set up a standard against the walls of Babylon;

make the watch strong;

set up watchmen;

prepare the ambushes;

for the LORD has both planned and done

what he spoke concerning the inhabitants of Babylon.

[13] O you who dwell by many waters,

rich in treasures,

your end has come;

the thread of your life is cut.

[14] The LORD of hosts has sworn by himself:

Surely I will fill you with men, as many as locusts,

and they shall raise the shout of victory over you.

[15] “It is he who made the earth by his power,

who established the world by his wisdom,

and by his understanding stretched out the heavens.

16 When he utters his voice there is a tumult of waters in the heavens,

and he makes the mist rise from the ends of the earth.

He makes lightning for the rain,

and he brings forth the wind from his storehouses.

17 Every man is stupid and without knowledge;

every goldsmith is put to shame by his idols,

for his images are false,

and there is no breath in them.

18 They are worthless, a work of delusion;

at the time of their punishment they shall perish.

19 Not like these is he who is the portion of Jacob,

for he is the one who formed all things,

and Israel is the tribe of his inheritance;

the LORD of hosts is his name.

[20] “You are my hammer and weapon of war:

with you I break nations in pieces;

with you I destroy kingdoms;

21 with you I break in pieces the horse and his rider;

with you I break in pieces the chariot and the charioteer;

22 with you I break in pieces man and woman;

with you I break in pieces the old man and the youth;

with you I break in pieces the young man and the young woman;

23 with you I break in pieces the shepherd and his flock;

with you I break in pieces the farmer and his team;

with you I break in pieces governors and commanders.

24 “I will repay Babylon and all the inhabitants of Chaldea before your very eyes for all the evil that they have done in Zion, declares the LORD.

[25] “Behold, I am against you, O destroying mountain,

declares the LORD,

which destroys the whole earth;

I will stretch out my hand against you,

and roll you down from the crags,

and make you a burnt mountain.

[26] No stone shall be taken from you for a corner

and no stone for a foundation,

but you shall be a perpetual waste,

declares the LORD.

[27] “Set up a standard on the earth;

blow the trumpet among the nations;

prepare the nations for war against her;

summon against her the kingdoms,

Ararat, Minni, and Ashkenaz;

appoint a marshal against her;

bring up horses like bristling locusts.

28 Prepare the nations for war against her,

the kings of the Medes, with their governors and deputies,

and every land under their dominion.

29 The land trembles and writhes in pain,

for the LORD’s purposes against Babylon stand,

to make the land of Babylon a desolation,

without inhabitant.

[30] The warriors of Babylon have ceased fighting;

they remain in their strongholds;

their strength has failed;

they have become women;

her dwellings are on fire;

her bars are broken.

31 One runner runs to meet another,

and one messenger to meet another,

to tell the king of Babylon

that his city is taken on every side;

[32] the fords have been seized,

the marshes are burned with fire,

and the soldiers are in panic.

[33] For thus says the LORD of hosts, the God of Israel:

The daughter of Babylon is like a threshing floor

at the time when it is trodden;

yet a little while

and the time of her harvest will come.”

[34] “Nebuchadnezzar the king of Babylon has devoured me;

he has crushed me;

he has made me an empty vessel;

he has swallowed me like a monster;

he has filled his stomach with my delicacies;

he has rinsed me out. [1]

35 The violence done to me and to my kinsmen be upon Babylon,”

let the inhabitant of Zion say.

“My blood be upon the inhabitants of Chaldea,”

let Jerusalem say.

[36] Therefore thus says the LORD:

“Behold, I will plead your cause

and take vengeance for you.

I will dry up her sea

and make her fountain dry,

[37] and Babylon shall become a heap of ruins,

the haunt of jackals,

a horror and a hissing,

without inhabitant.

38 “They shall roar together like lions;

they shall growl like lions’ cubs.

39 While they are inflamed I will prepare them a feast

and make them drunk, that they may become merry,

then sleep a perpetual sleep

and not wake, declares the LORD.

40 I will bring them down like lambs to the slaughter,

like rams and male goats.

[41] “How Babylon [1] is taken,

the praise of the whole earth seized!

How Babylon has become

a horror among the nations!

42 The sea has come up on Babylon;

she is covered with its tumultuous waves.

43 Her cities have become a horror,

a land of drought and a desert,

a land in which no one dwells,

and through which no son of man passes.

[44] And I will punish Bel in Babylon,

and take out of his mouth what he has swallowed.

The nations shall no longer flow to him;

the wall of Babylon has fallen.

[45] “Go out of the midst of her, my people!

Let every one save his life

from the fierce anger of the LORD!

46 Let not your heart faint, and be not fearful

at the report heard in the land,

when a report comes in one year

and afterward a report in another year,

and violence is in the land,

and ruler is against ruler.

47 “Therefore, behold, the days are coming

when I will punish the images of Babylon;

her whole land shall be put to shame,

and all her slain shall fall in the midst of her.

48 Then the heavens and the earth,

and all that is in them,

shall sing for joy over Babylon,

for the destroyers shall come against them out of the north,

declares the LORD.

49 Babylon must fall for the slain of Israel,

just as for Babylon have fallen the slain of all the earth.

[50] “You who have escaped from the sword,

go, do not stand still!

Remember the LORD from far away,

and let Jerusalem come into your mind:

[51] ‘We are put to shame, for we have heard reproach;

dishonor has covered our face,

for foreigners have come

into the holy places of the LORD’s house.’

52 “Therefore, behold, the days are coming, declares the LORD,

when I will execute judgment upon her images,

and through all her land

the wounded shall groan.

[53] Though Babylon should mount up to heaven,

and though she should fortify her strong height,

yet destroyers would come from me against her,

declares the LORD.

54 “A voice! A cry from Babylon!

The noise of great destruction from the land of the Chaldeans!

55 For the LORD is laying Babylon waste

and stilling her mighty voice.

Their waves roar like many waters;

the noise of their voice is raised,

[56] for a destroyer has come upon her,

upon Babylon;

her warriors are taken;

their bows are broken in pieces,

for the LORD is a God of recompense;

he will surely repay.

57 I will make drunk her officials and her wise men,

her governors, her commanders, and her warriors;

they shall sleep a perpetual sleep and not wake,

declares the King, whose name is the LORD of hosts.

[58] “Thus says the LORD of hosts:

The broad wall of Babylon

shall be leveled to the ground,

and her high gates

shall be burned with fire.

The peoples labor for nothing,

and the nations weary themselves only for fire.”

[59] The word that Jeremiah the prophet commanded Seraiah the son of Neriah, son of Mahseiah, when he went with Zedekiah king of Judah to Babylon, in the fourth year of his reign. Seraiah was the quartermaster. [60] Jeremiah wrote in a book all the disaster that should come upon Babylon, all these words that are written concerning Babylon. 61 And Jeremiah said to Seraiah: “When you come to Babylon, see that you read all these words, 62 and say, ‘O LORD, you have said concerning this place that you will cut it off, so that nothing shall dwell in it, neither man nor beast, and it shall be desolate forever.’ [63] When you finish reading this book, tie a stone to it and cast it into the midst of the Euphrates, [64] and say, ‘Thus shall Babylon sink, to rise no more, because of the disaster that I am bringing upon her, and they shall become exhausted.’”

Thus far are the words of Jeremiah.

THE FALL OF JERUSALEM RECOUNTED

52  Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. [2] And he did what was evil in the sight of the LORD, according to all that Jehoiakim had done. 3 For because of the anger of the LORD it came to the point in Jerusalem and Judah that he cast them out from his presence.

And Zedekiah rebelled against the king of Babylon. [4] And in the ninth year of his reign, in the tenth month, on the tenth day of the month, Nebuchadnezzar king of Babylon came with all his army against Jerusalem, and laid siege to it. And they built siegeworks all around it. 5 So the city was besieged till the eleventh year of King Zedekiah. 6 On the ninth day of the fourth month the famine was so severe in the city that there was no food for the people of the land. 7 Then a breach was made in the city, and all the men of war fled and went out from the city by night by the way of a gate between the two walls, by the king’s garden, and the Chaldeans were around the city. And they went in the direction of the Arabah. 8 But the army of the Chaldeans pursued the king and overtook Zedekiah in the plains of Jericho, and all his army was scattered from him. 9 Then they captured the king and brought him up to the king of Babylon at Riblah in the land of Hamath, and he passed sentence on him. 10 The king of Babylon slaughtered the sons of Zedekiah before his eyes, and also slaughtered all the officials of Judah at Riblah. 11 He put out the eyes of Zedekiah, and bound him in chains, and the king of Babylon took him to Babylon, and put him in prison till the day of his death.

THE TEMPLE BURNED

[12] In the fifth month, on the tenth day of the month—that was the nineteenth year of King Nebuchadnezzar, king of Babylon—Nebuzaradan the captain of the bodyguard, who served the king of Babylon, entered Jerusalem. 13 And he burned the house of the LORD, and the king’s house and all the houses of Jerusalem; every great house he burned down. 14 And all the army of the Chaldeans, who were with the captain of the guard, broke down all the walls around Jerusalem. 15 And Nebuzaradan the captain of the guard carried away captive some of the poorest of the people and the rest of the people who were left in the city and the deserters who had deserted to the king of Babylon, together with the rest of the artisans. 16 But Nebuzaradan the captain of the guard left some of the poorest of the land to be vinedressers and plowmen.

17 And the pillars of bronze that were in the house of the LORD, and the stands and the bronze sea that were in the house of the LORD, the Chaldeans broke in pieces, and carried all the bronze to Babylon. [18] And they took away the pots and the shovels and the snuffers and the basins and the dishes for incense and all the vessels of bronze used in the temple service; 19 also the small bowls and the fire pans and the basins and the pots and the lampstands and the dishes for incense and the bowls for drink offerings. What was of gold the captain of the guard took away as gold, and what was of silver, as silver. 20 As for the two pillars, the one sea, the twelve bronze bulls that were under the sea, [1] and the stands, which Solomon the king had made for the house of the LORD, the bronze of all these things was beyond weight. 21 As for the pillars, the height of the one pillar was eighteen cubits, [2] its circumference was twelve cubits, and its thickness was four fingers, and it was hollow. [22] On it was a capital of bronze. The height of the one capital was five cubits. A network and pomegranates, all of bronze, were around the capital. And the second pillar had the same, with pomegranates. 23 There were ninety-six pomegranates on the sides; all the pomegranates were a hundred upon the network all around.

THE PEOPLE EXILED TO BABYLON

24 And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest and the three keepers of the threshold; [25] and from the city he took an officer who had been in command of the men of war, and seven men of the king’s council, who were found in the city; and the secretary of the commander of the army, who mustered the people of the land; and sixty men of the people of the land, who were found in the midst of the city. 26 And Nebuzaradan the captain of the guard took them and brought them to the king of Babylon at Riblah. 27 And the king of Babylon struck them down and put them to death at Riblah in the land of Hamath. So Judah was taken into exile out of its land.

[28] This is the number of the people whom Nebuchadnezzar carried away captive: in the seventh year, 3,023 Judeans; 29 in the eighteenth year of Nebuchadnezzar he carried away captive from Jerusalem 832 persons; 30 in the twenty-third year of Nebuchadnezzar, Nebuzaradan the captain of the guard carried away captive of the Judeans 745 persons; all the persons were 4,600.

JEHOIACHIN RELEASED FROM PRISON

[31] And in the thirty-seventh year of the exile of Jehoiachin king of Judah, in the twelfth month, on the twenty-fifth day of the month, Evil-merodach king of Babylon, in the year that he began to reign, graciously freed [1] Jehoiachin king of Judah and brought him out of prison. 32 And he spoke kindly to him and gave him a seat above the seats of the kings who were with him in Babylon. 33 So Jehoiachin put off his prison garments. And every day of his life he dined regularly at the king’s table, 34 and for his allowance, a regular allowance was given him by the king, according to his daily needs, until the day of his death, as long as he lived.

STUDY NOTES FOR JEREMIAH 1

STUDY NOTE FOR JEREMIAH 1:1–19 God calls Jeremiah to his prophetic ministry of announcing divine judgment on Judah for idolatry. OT prophets were called and appointed by God, following the pattern of the archetypal prophet, Moses (see Deut. 18:15; Ex. 3).

1:1–3 Jeremiah prophesied over a forty-year period during the reign of several kings up to the Babylonian exile of the people of Judah. During this time, the word of the Lord came to him repeatedly (25:3). His prophecies are not recorded in chronological order in his book, however.

1:1 priests who were in Anathoth. Anathoth was a priestly city from early times (Josh. 21:17, 18); cf. 11:21–23. Jeremiah was both a prophet and a priest, like Ezekiel and Zechariah. BACK TO JEREMIAH 1:1

STUDY NOTE FOR JEREMIAH 1:2 to whom the word of the LORD came. This phrase often opens prophetic books (cf. Hos. 1:1; Joel 1:1; Mic. 1:1). Jeremiah’s recorded words, therefore, are God’s words (1 Pet. 1:10–12; 2 Pet. 1:21), though they also reflect the style and experiences of the human author.

Josiah. A godly king who undertook a major religious reform beginning in 628 B.C. (2 Kin. 22; 23; 2 Chr. 34; 35); Jeremiah approved of him (22:11, 15, 16), though he makes few specific references to the reform.

thirteenth year. 626 B.C. BACK TO JEREMIAH 1:2

STUDY NOTE FOR JEREMIAH 1:3 Jehoiakim. Josiah’s son, who reversed many of his father’s reforms after Josiah’s death in 609 B.C., reigned for eleven years (2 Kin. 23:36–24:7). He was briefly preceded as king by his brother Jehoahaz, who reigned for three months before being exiled to Egypt.

Zedekiah. Jehoiakim’s younger brother, who succeeded him after the three-month reign of Jehoiachin (2 Kin. 24:8–15), whom Nebuchadnezzar took to Babylon in 597 B.C. All four of the kings of Judah after Josiah did evil in the Lord’s sight, seeking to use human wisdom in the face of considerable political and military pressure from Egypt and Babylon. Yet the outcome of these policies was the almost-complete destruction of Jerusalem by the Babylonian king Nebuchadnezzar, just as Jeremiah prophesied. BACK TO JEREMIAH 1:3

STUDY NOTE FOR JEREMIAH 1:5 I formed you ... knew you. God’s creation and election of Jeremiah belong together (for the verb “know” in the sense of “choose,” see Gen. 18:19; Amos 3:2). This setting apart before birth is the ground of Jeremiah’s prophetic standing. Compare also Moses, whose birth narrative (Ex. 2) has the same meaning, and Paul (Gal. 1:15). It is not possible to refuse God’s sovereign commissioning.

to the nations. Jeremiah’s message is chiefly for Judah, but he has words of judgment for other nations as well (25:8–37; 46–51). These oracles of judgment against the nations are designed to encourage God’s people that the covenant with Abraham in Gen. 12:1–3 is still intact, for this covenant promises judgment on those who harmed Israel. BACK TO JEREMIAH 1:5

STUDY NOTE FOR JEREMIAH 1:6 I do not know how to speak. Moses made a similar protest (Ex. 4:10).

youth. Denotes a disqualifying immaturity (1 Kin. 3:7). It is common for prophets to object that they are unqualified for the task (cf. Is. 6:5). BACK TO JEREMIAH 1:6

STUDY NOTE FOR JEREMIAH 1:8 Do not be afraid. The reassurance necessarily recurs (10:5; 30:10; cf. Is. 43:1; Luke 12:32). The Lord who has formed and called him is able to judge whether he was capable of the task.

I am with you. These words are the Lord’s essential promise to His people (Ex. 3:12; Is. 7:14; Matt. 1:23; 28:20). BACK TO JEREMIAH 1:8

STUDY NOTE FOR JEREMIAH 1:9 touched my mouth. Indicates that Jeremiah is consecrated to speak the Lord’s words (Is. 6:7).

words in your mouth. See Ex. 4:15; 2 Pet. 1:21. BACK TO JEREMIAH 1:9

STUDY NOTE FOR JEREMIAH 1:10 pluck up ... plant. The images emphasize Jeremiah’s message of destruction, while also foreshadowing the Lord’s reconstruction. The narrative of his call prepares for the prophet’s ministry in all its variety. If the people will not repent, their destruction is sure. Yet God nonetheless has good plans for the remnant of His people (29:11). God’s word always accomplishes God’s purposes (Is. 55:11). BACK TO JEREMIAH 1:10

STUDY NOTE FOR JEREMIAH 1:11 word. The term can also designate revelatory visions (Amos 7:8). The first of these visions shows a branch of an almond tree. There is a play on words here: the Hebrew word for “almond” (shaqed) sounds like the word for “watching” (shoqed). Since almond trees are among the first trees to blossom in the spring, they represent the change of the seasons. BACK TO JEREMIAH 1:11

STUDY NOTE FOR JEREMIAH 1:13, 14 boiling ... let loose. The second vision is a boiling pot about to tip over from the north. Though Babylon lies to the east of Judah, the Babylonians’ route of march will bring them to Judah from the north, as with many of Judah’s historical enemies. BACK TO JEREMIAH 1:13, 14

STUDY NOTE FOR JEREMIAH 1:16 judgments. Judgment is a work of God (11:2) wherein He implements the curses of the covenant in relation to His covenant people (Deut. 28:15–68).

forsaking me ... other gods. Judah’s basic sin is apostasy; they have forsaken the Lord and bowed down to idols, provoking His wrath. The central issue in the book is faithfulness to God.

made offerings. See note on 11:13.

works of their own hands. This is an ironic polemic (Is. 46:6). BACK TO JEREMIAH 1:16

STUDY NOTE FOR JEREMIAH 1:17 dress yourself. Lit. “gird up your loins” (text note). Refers to tucking the long flowing robe that people wore into a belt in preparation for battle or other activities (1 Kin. 18:46; 1 Pet. 1:13). BACK TO JEREMIAH 1:17

STUDY NOTE FOR JEREMIAH 1:18 fortified city ... iron pillar ... bronze walls. The Lord will enable Jeremiah to stand firm in the face of fierce opposition.

kings ... land. Jeremiah’s accusation will embrace the whole society of Judah, from greatest to least. BACK TO JEREMIAH 1:18

STUDY NOTES FOR JEREMIAH 2

STUDY NOTE FOR JEREMIAH 2:1–6:30 Jeremiah uses a number of vivid images (such as comparing Judah to a wild donkey and a prostitute) to indict Judah for unfaithfulness to God (2:1–3:5) and to warn of certain judgment if the nation will not repent and return to God (3:6–6:30). BACK TO JEREMIAH 2:1

STUDY NOTE FOR JEREMIAH 2:2 Jerusalem. In Hebrew, cities are personified as feminine (7:29 note).

devotion. On the Hebrew hesed, see note on Ps. 36:5.

youth ... bride. Israel’s early relationship with the Lord in the wilderness after the exodus from Egypt is remembered as pure and devoted, like a bride’s with her groom. See Hos. 2:14–16 for a similar image. The prophets often use the reverse image of adultery to describe the idolatry of God’s people. BACK TO JEREMIAH 2:2

STUDY NOTE FOR JEREMIAH 2:3 holy ... firstfruits. These terms are drawn from the life of worship. As a holy nation, Israel has been dedicated to the Lord (Ezek. 22:26); a “firstfruit” is the first part of the harvest that belongs specifically to the Lord (Deut. 26:2; Hos. 9:10).

incurred guilt. The offense results from unauthorized handling of holy things. BACK TO JEREMIAH 2:3

STUDY NOTE FOR JEREMIAH 2:7 I brought you into a plentiful land. Israel (specifically Judah, as the northern kingdom is in exile when Jeremiah is ministering) has forgotten the One that had been so good to her in bringing her into the land and caring for her. In vv. 8, 9, three groups of leaders will be indicted for the offense.

defiled my land ... my heritage. See Deut. 21:23. God’s holy people (Deut. 7:6) dwell in the land He gave them for a heritage, a plentiful and fertile land. The land can be defiled, or in religious terms be made “unclean” by sin, because it remains God’s possession. See Lev. 25:23. BACK TO JEREMIAH 2:7

STUDY NOTE FOR JEREMIAH 2:8 priests. These may also be “those who handle the law” (cf. 18:18; Deut. 31:9), or the latter may be a scribal group (8:8).

shepherds. A figure often used for rulers (23:1–4). The Lord promises that He will give unfaithful Israel faithful shepherds in the future.

prophets. An official group that Jeremiah frequently opposes for their apostasy (23:9–40; 28). They are prophesying by Baal, the Canaanite god of storms and fertility. BACK TO JEREMIAH 2:8

STUDY NOTE FOR JEREMIAH 2:9 I still contend with you. The courtroom metaphor is resumed (v. 5; Hos. 4:1; Mic. 6:1, 2). BACK TO JEREMIAH 2:9

STUDY NOTE FOR JEREMIAH 2:10 Cyprus ... Kedar. Represent west and east, respectively. The appeal takes its meaning from the special position of Israel, namely their covenant with the Lord, and Jeremiah’s assertion that the nations’ gods are impotent. Yet other nations have been faithful to their so-called gods, while Israel and Judah abandoned the one true God. BACK TO JEREMIAH 2:10

STUDY NOTE FOR JEREMIAH 2:12 O heavens. See also Is. 1:2. Heaven and earth serve as witnesses of the covenant (Deut. 30:19; 31:28; 32:1). BACK TO JEREMIAH 2:12

STUDY NOTE FOR JEREMIAH 2:13 two evils. Jeremiah stresses the seriousness of Judah’s sin.

living waters. God’s people have abandoned the source of living (that is, running) water in favor of stagnant cisterns that are not able even to retain the water that is in them. In contrast to the useless and empty idols, God alone provides life-giving water (Is. 55:1; John 4:10, 7:37–39). BACK TO JEREMIAH 2:13

STUDY NOTE FOR JEREMIAH 2:15 lions have roared. Judah’s enemies (4:7), announcing desolation. BACK TO JEREMIAH 2:15

STUDY NOTE FOR JEREMIAH 2:16 Memphis ... Tahpanhes. Egyptian cities. In Jeremiah’s era (specifically, 609–605 B.C.), Egypt and Babylon are contending over who will control Judah.

crown. Possibly a reference to Josiah, who is killed by Pharaoh Neco at the battle of Megiddo in 609 B.C. (2 Kin. 23:29). BACK TO JEREMIAH 2:16

STUDY NOTE FOR JEREMIAH 2:18 Egypt ... Assyria. One of Israel and Judah’s besetting sins has been to seek help from political alliances, rather than the Lord (Hos. 12:1).

waters of the Nile ... Euphrates. In light of v. 13, drinking the waters of the Nile, the main river of Egypt, or the Euphrates, the main river of Assyria, is a metaphor for Judah’s placing its hope for deliverance in one these nations or the other. Yet, like cracked cisterns, they have never delivered the aid that Judah anticipates. BACK TO JEREMIAH 2:18

STUDY NOTE FOR JEREMIAH 2:20 high hill ... green tree. See Deut. 12:2; 1 Kin. 14:23. These are typical sites of shrines to the gods of Canaan.

whore. Judah is portrayed as a harlot, unfaithful to the Lord (Ezek. 23:1–8; Hos. 3:1–5; 4:10–14). BACK TO JEREMIAH 2:20

STUDY NOTE FOR JEREMIAH 2:21 choice vine ... wild vine. The “vine” metaphor is frequently used for Israel, with God as the gardener who cares for the nation (12:10; Ps. 80:8–16; Is. 5:1–7; Ezek. 17:1–10). Jesus Christ is the true vine, and those who abide in Him are the branches (John 15:1–8).

wild. Lit. “foreign.” Foreignness here implies pagan religious practices. BACK TO JEREMIAH 2:21

STUDY NOTE FOR JEREMIAH 2:22 wash. Sin is only effectively washed away when there is repentance toward the Lord Himself as the One provides cleansing through the blood of the everlasting covenant (Is. 53:4–6; Heb. 9:11–15; 13:20).

lye. A powerful cleansing agent. BACK TO JEREMIAH 2:22

STUDY NOTE FOR JEREMIAH 2:23 the valley. Probably refers to the Hinnom Valley, immediately south of Jerusalem, where abominable worship practices such as child sacrifice are occurring in Jeremiah’s era (7:31).

young camel. Characteristically irresolute and hard to direct, ready to follow any fresh impulse. BACK TO JEREMIAH 2:23

STUDY NOTE FOR JEREMIAH 2:24 wild donkey ... heat. A picture of unrestrained lust. Instead of needing to be seduced by her lovers or to have her affections purchased, she herself has paid to pursue her foreign lovers. BACK TO JEREMIAH 2:24

STUDY NOTE FOR JEREMIAH 2:28 your gods that ... your cities. The association of gods with particular localities is a distinguishing feature of pagan religion. These gods are fashioned out of wood and stone and are thus powerless (see 10:5), yet Judah ascribes real power to them. BACK TO JEREMIAH 2:28

STUDY NOTE FOR JEREMIAH 2:32 virgin ... bride. Such forgetfulness is so unlikely as to be virtually impossible.

my people have forgotten me. See Is. 1:2, 3. BACK TO JEREMIAH 2:32

STUDY NOTE FOR JEREMIAH 2:34 lifeblood ... poor. Refers to the persecution of the weak by the strong (a great theme of Amos; Amos 2:6–8; 4:1).

you did not find them breaking in. The Mosaic law gives homeowners the right to protect their own property against burglars (Ex. 22:2). BACK TO JEREMIAH 2:34

STUDY NOTE FOR JEREMIAH 2:36 Egypt ... Assyria. The nations from which Judah has sought aid against the Babylonians. They will be as much help as their impotent gods of wood and stone. BACK TO JEREMIAH 2:36

STUDY NOTE FOR JEREMIAH 2:37 hands on your head. A posture for captives of war. BACK TO JEREMIAH 2:37

STUDY NOTES FOR JEREMIAH 3

STUDY NOTE FOR JEREMIAH 3:1 divorces his wife. The bridal metaphor (2:2) now becomes one of divorce. According to the Mosaic law, a man is not permitted to remarry his divorced wife if in the meantime she has been married to another man (Deut. 24:1–4). How then could the northern kingdom of Israel take abundant lovers and think that she could simply return to her husband, the Lord, whenever she wished? BACK TO JEREMIAH 3:1

STUDY NOTE FOR JEREMIAH 3:2 By the waysides. In Jeremiah’s day, prostitutes typically sit beside the road soliciting customers (see Gen. 38:14). BACK TO JEREMIAH 3:2

STUDY NOTE FOR JEREMIAH 3:3 the showers have been withheld. Northern Israel was disobedient to the terms of the covenant, so God withheld the necessary seasonal rainfall on which the harvest depended (see Deut. 11:14). BACK TO JEREMIAH 3:3

STUDY NOTE FOR JEREMIAH 3:6 King Josiah. See Introduction: Author; Date and Occasion, and note on 1:2.

Israel. The northern kingdom was destroyed in 722 B.C.

on every high hill and under every green tree. Where the worship of the Canaanite fertility deities, Baal and Asherah, takes place in Jeremiah’s era. See note on 2:20.

played the whore. See theological note “Syncretism” on p. 1498. BACK TO JEREMIAH 3:6

STUDY NOTE FOR JEREMIAH 3:8 decree of divorce. See note on v. 1. The northern kingdom of Israel was “divorced” by being deported by Assyria (722 B.C.), an exile from which she did not return. Those events should provide a warning for the southern kingdom of Judah, but she is ignoring the warning even as Jeremiah is calling her to heed it. BACK TO JEREMIAH 3:8

STUDY NOTE FOR JEREMIAH 3:9 stone and tree. See theological note “Syncretism” on p. 1498. BACK TO JEREMIAH 3:9

STUDY NOTE FOR JEREMIAH 3:12 toward the north. To those already deported by Assyria.

Return, faithless Israel. This call implies both repentance and a physical return to their territory, for these two aspects go together in Jeremiah’s message of salvation; see note on 29:14. Even though Israel was scattered for her faithlessness, she can still repent of her sins and be restored with a view toward having God grant her leaders who will feed (v. 15; lit. “shepherd”)her. How much more, then, can Judah hope to find forgiveness if she will only repent? Yet if Judah fails to repent in the face of the clear example of Israel’s judgment, it will demonstrate her to be even more stubborn and hard-hearted than Israel.

I will not be angry forever. This statement answers the question of v. 5; cf. 31:20. BACK TO JEREMIAH 3:12

STUDY NOTE FOR JEREMIAH 3:13 scattered your favors. Another use of the prostitution metaphor; see 2:20. BACK TO JEREMIAH 3:13

STUDY NOTE FOR JEREMIAH 3:14 I am your master. Lit. “I am your husband.” Even though the Lord has given His people a decree of divorce (v. 8), He remains committed to them.

take ... one ... two. God will save a remnant from among the exiles and bring them back to Zion, the place where His glory dwells in the temple (23:3 note; Is. 10:20–22 note). BACK TO JEREMIAH 3:14

STUDY NOTE FOR JEREMIAH 3:15 shepherds after my own heart. Faithful kings like David (1 Sam. 13:14; Ezek. 34:23, 24), who will lead the people in the worship of the Lord. BACK TO JEREMIAH 3:15

STUDY NOTE FOR JEREMIAH 3:16 multiplied and been fruitful. These same words appear in reverse order in Gen. 1:28 (“Be fruitful and multiply”). God will make a new beginning with His people.

in those days. A future messianic age is now in view (cf. Is. 2:1–5).

The ark ... shall not come to mind. The importance of the ark will be diminished because the Lord will be present with His people in a new and more immediate way. The fact that “it shall not be made again” may suggest that it has already been destroyed by this time. BACK TO JEREMIAH 3:16

STUDY NOTE FOR JEREMIAH 3:17 throne. No longer is the ark the footstool of the Lord’s throne (Ex. 25:22; 1 Sam. 4:4). Now Jerusalem is itself the throne, indicating that the Lord rules the whole earth from the midst of His people (Zech. 2:10–12). BACK TO JEREMIAH 3:17

STUDY NOTE FOR JEREMIAH 3:19 pleasant land. As a good Father, the Lord has longed to give a good heritage to His children. Yet their rebellion has made that impossible. BACK TO JEREMIAH 3:19

STUDY NOTE FOR JEREMIAH 3:20 a treacherous wife leaves. See 3:1; Hos. 1–3. BACK TO JEREMIAH 3:20

STUDY NOTE FOR JEREMIAH 3:22 Return ... faithless. This summons parallels Hos. 14:4. The call to repentance goes further: the Lord Himself will enable the people to return (Deut. 30:6). BACK TO JEREMIAH 3:22

STUDY NOTE FOR JEREMIAH 3:24 devoured ... daughters. This loss of possessions and family is the antithesis of blessing (Deut. 7:13). Children are even being sacrificed to pagan gods (7:31). BACK TO JEREMIAH 3:24

STUDY NOTES FOR JEREMIAH 4

STUDY NOTE FOR JEREMIAH 4:2 As the LORD lives. This common oath formula invokes the Lord as witness to their commitments, as opposed to swearing by the name of some other deity. Such oaths must be performed in truth, justice, and righteousness. If Judah pursues such a lifestyle, it will be a source of blessing not merely for itself but for the surrounding nations as well, just as the Lord promised Abraham (Gen. 12:1–3). BACK TO JEREMIAH 4:2

STUDY NOTE FOR JEREMIAH 4:4 Circumcise ... hearts. The outward signs of ownership by the Lord are worth nothing unless they correspond to an inner reality. Only God can circumcise the heart (31:31–34; Deut. 10:16; 30:6). BACK TO JEREMIAH 4:4

STUDY NOTE FOR JEREMIAH 4:5 Blow the trumpet. A traditional method of raising an alarm by which a watchman warns the inhabitants of a city of impending danger (cf. Joel 2:1; Amos 3:6). Jeremiah begins to announce destruction at the hand of a foe from the north (see note on 1:13, 14). Fear of invasion will drive country-dwellers to the fortified cities for safety. BACK TO JEREMIAH 4:5

STUDY NOTE FOR JEREMIAH 4:8 sackcloth ... wail. Traditional actions of indicating grief; cf. Jon. 3:5. BACK TO JEREMIAH 4:8

STUDY NOTE FOR JEREMIAH 4:9 In that day. A day of reckoning when the things prophesied will come to pass (cf. Is. 2:11, 12). Instead of being the day of salvation for the Lord’s people, as they have hoped, it will be the day when He pours out His fierce anger. BACK TO JEREMIAH 4:9

STUDY NOTE FOR JEREMIAH 4:11 hot wind. The dry sirocco winds blow from across the desert and cause tremendous damage to crops. BACK TO JEREMIAH 4:11

STUDY NOTE FOR JEREMIAH 4:13 clouds ... whirlwind ... eagles. These comparisons drawn from nature indicate the strength and speed of the enemy (cf. Is. 5:28). The invading army is not identified, perhaps because it is merely a tool of judgment in the hand of the Lord. BACK TO JEREMIAH 4:13

STUDY NOTE FOR JEREMIAH 4:15 Dan ... Mount Ephraim. These northern locations will be among the first to see an invader from the north. BACK TO JEREMIAH 4:15

STUDY NOTE FOR JEREMIAH 4:17 Like keepers of a field. It is as if Judah’s enemies already own the land. BACK TO JEREMIAH 4:17

STUDY NOTE FOR JEREMIAH 4:19 My anguish. As representative of the people, the prophet himself feels deeply the pain that will come upon them. BACK TO JEREMIAH 4:19

STUDY NOTE FOR JEREMIAH 4:21 How long. This cry is common in psalms of lament (e.g., Ps. 13:1). BACK TO JEREMIAH 4:21

STUDY NOTE FOR JEREMIAH 4:22 foolish ... wise. These are moral categories, not just intellectual categories. Original wickedness is strengthened by habit and practice (9:5). God’s people have become like children left to their own devices, children who will not learn to do what is right. BACK TO JEREMIAH 4:22

STUDY NOTE FOR JEREMIAH 4:23 without form and void ... heavens . . . had no light. Cf. Gen. 1:2, 14, 15. Creation itself is undone by His judgment. BACK TO JEREMIAH 4:23

STUDY NOTE FOR JEREMIAH 4:25 no man. The same phrase is used in Gen. 2:5. Again creation is being returned to its original chaos. BACK TO JEREMIAH 4:25

STUDY NOTE FOR JEREMIAH 4:26 fruitful land ... a desert. Covenant blessings are now reversed (Deut. 8:7–16). BACK TO JEREMIAH 4:26

STUDY NOTE FOR JEREMIAH 4:30 adorn yourself ... paint. A vivid repetition of the harlot metaphor. Instead of repenting and turning to the Lord, Judah has persisted in pursuing her former lovers, Assyria and Egypt, hoping in vain that they will provide deliverance for her.

lovers ... seek your life. These lines express the ironic truth of Judah’s self-deception. BACK TO JEREMIAH 4:30

STUDY NOTE FOR JEREMIAH 4:31 daughter of Zion. Jerusalem is personified as a woman in labor (Lam. 1:6 note).

Woe ... murderers. Jerusalem utters her pathetic, dying breath. BACK TO JEREMIAH 4:31

STUDY NOTES FOR JEREMIAH 5

STUDY NOTE FOR JEREMIAH 5:1 if you can find ... pardon her. This search is an allusion to Abraham’s prayer for Sodom (Gen. 18:22–32) and an implicit answer to Jeremiah’s prayer for the city (later forbidden; 7:16). But the city of Jerusalem is so totally corrupt that not even one righteous man can be found. BACK TO JEREMIAH 5:1

STUDY NOTE FOR JEREMIAH 5:3 made their faces harder than rock. The people’s determination not to repent is the chief frustration of the prophet (cf. Ezek. 3:7–9). This is not just the attitude of the poor and uneducated people but of the noble and powerful classes as well. BACK TO JEREMIAH 5:3

STUDY NOTE FOR JEREMIAH 5:6 lion ... wolf ... leopard. Such breach of God’s covenant brings the covenant curses of assault by wild animals on the people (Lev. 26:22). A person might possibly escape from one of these animals, but an attack by all three together will surely be fatal. BACK TO JEREMIAH 5:6

STUDY NOTE FOR JEREMIAH 5:7 I fed them ... adultery. The motive for following false gods is the delusion that the gods of the land of Canaan have the power to make it fertile. The Lord claims the land’s fertility as His own sphere (Hos. 2:8, 9 notes). BACK TO JEREMIAH 5:7

STUDY NOTE FOR JEREMIAH 5:8 lusty stallions ... neighing. Religious prostitution slips over into actual adultery in the worship of the fertility cults. See a similar description in 2:23, 24. BACK TO JEREMIAH 5:8

STUDY NOTE FOR JEREMIAH 5:9 Shall I not. Again the courtroom metaphor is used; an appeal to witnesses is implied. The Lord’s justice must be accomplished. BACK TO JEREMIAH 5:9

STUDY NOTE FOR JEREMIAH 5:10 not a full end. This hint that punishment will not be final is one of several such clues in the early part of the book (12:14–17; 16:14, 15; and 23:3 note).

are not the LORD’s. In the same breath, Judah’s covenant status is annulled (Hos. 1:9 note). The apparently irreconcilable needs of judgment and salvation are both evident here. BACK TO JEREMIAH 5:10

STUDY NOTE FOR JEREMIAH 5:12 They have spoken falsely. Wrong belief about God is related to every kind of untruth (9:3–6).

He will do nothing ... famine. These words summarize the attitude of the people, reinforced by the oracles of the false prophets. See 28:2–4. BACK TO JEREMIAH 5:12

STUDY NOTE FOR JEREMIAH 5:13 wind. The people claim that far from having the Spirit (Hb. ruah), the prophets are but wind (also ruah). BACK TO JEREMIAH 5:13

STUDY NOTE FOR JEREMIAH 5:17 eat ... eat ... eat ... eat. That Judah’s enemies will consume the bounty of the land is a reversal of covenant blessing. See Deut. 7:13 for the promise of the very things now to be lost. BACK TO JEREMIAH 5:17

STUDY NOTE FOR JEREMIAH 5:21 foolish. See Prov. 1:7.

who have eyes ... hear not. See note on Is. 6:10. The people become like the idols that they serve (Is. 44:18). BACK TO JEREMIAH 5:21

STUDY NOTE FOR JEREMIAH 5:22 Do you not fear. Jeremiah argues from God’s power in creation (Job 38–41; Rom. 1:18–20). The people’s folly is visible in their trust in powerless idols instead of fearing the all-powerful God, who truly controls the seasonal rains upon which their lives depend (see 3:3). BACK TO JEREMIAH 5:22

STUDY NOTE FOR JEREMIAH 5:26 wicked men ... catch men. The nature of wickedness is to entice even the innocent into it. Prov. 2:12–19 describes its alluring speech. BACK TO JEREMIAH 5:26

STUDY NOTE FOR JEREMIAH 5:27 become great and rich. Jeremiah moves from specifically religious sins to social evils, for the two are closely related. BACK TO JEREMIAH 5:27

STUDY NOTE FOR JEREMIAH 5:28 fat ... sleek. This description symbolizes self-centered wealth, cf. Ps. 73:7.

fatherless ... needy. See note on Ps. 9:18. These people are often oppressed in Jeremiah’s day because they have no one to be their advocate. BACK TO JEREMIAH 5:28

STUDY NOTE FOR JEREMIAH 5:31 my people love to have it so. Not only are the prophets and priests teaching what was false, but such teachings are exactly what the people want. They want no one to confront them about their sinful behavior. Such comfort is shortsighted because it deliberately ignores what will happen in the end. BACK TO JEREMIAH 5:31

STUDY NOTES FOR JEREMIAH 6

STUDY NOTE FOR JEREMIAH 6:1 Benjamin. This territory bordering Jerusalem to the north is part of the southern kingdom of Judah. Normally, people would flee to a fortified city in a crisis. In this case, Jerusalem is actually the most dangerous place to be, so people flee from it.

Tekoa. A city in Judah, the home of Amos (Amos 1:1).

Beth-haccherem. An unknown location in Judah. Most likely, Tekoa and Beth-haccheremwere to the south and west of Jerusalem, so if an enemy from the north reaches them, he already has Jerusalem surrounded.

north. See note on 1:14. BACK TO JEREMIAH 6:1

STUDY NOTE FOR JEREMIAH 6:2 lovely ... daughter of Zion. See note on 2:2. Though a personification of Jerusalem (4:31 note), the simile has in mind the city’s refined women (Is. 3:16–26). BACK TO JEREMIAH 6:2

STUDY NOTE FOR JEREMIAH 6:3 Shepherds with their flocks. These “shepherds” are enemy officers with their troops (the “flocks”) taking possession of the land (cf. 4:15). BACK TO JEREMIAH 6:3

STUDY NOTE FOR JEREMIAH 6:4, 5 at noon ... by night. These are unusual times to attack; the enemy’s strength is such that he is free to attack whenever he likes. BACK TO JEREMIAH 6:4, 5

STUDY NOTE FOR JEREMIAH 6:6 A new oracle is addressed to the as-yet-unidentified force, which will act as the Lord’s instrument of judgment.

oppression. The rich and powerful of Jerusalem have oppressed their own people. BACK TO JEREMIAH 6:6

STUDY NOTE FOR JEREMIAH 6:7 a well ... evil. Judah cannot help pouring out her wickedness because that is her true nature (cf. Matt. 7:16). BACK TO JEREMIAH 6:7

STUDY NOTE FOR JEREMIAH 6:9 glean thoroughly ... the remnant. Farmers are not supposed to glean everything but to leave something behind for the poor (Deut. 24:19–22). Babylon, however, may “glean” Judah completely (cf. 5:10). The Lord has deeper purposes behind the permission He gives (23:3 note). The curse is not absolute, for God does spare a small remnant to fulfill His covenant of redemption (Introduction: Characteristics and Primary Themes). See note on 11:23. BACK TO JEREMIAH 6:9

STUDY NOTE FOR JEREMIAH 6:10 their ears are uncircumcised. They are as deaf to the Lord’s word as uncircumcised pagans would be. BACK TO JEREMIAH 6:10

STUDY NOTE FOR JEREMIAH 6:11 children in the street ... elderly. These opposites include everyone in between, showing that judgment will be as comprehensive as the spread of sin, which affects everyone in the community. The prophets and the priests, who are supposed to be the watchmen, are themselves implicated in the evil. BACK TO JEREMIAH 6:11

STUDY NOTE FOR JEREMIAH 6:14 Peace, peace. More than absence of war, peace means individual and social well-being that is the consequence of covenant-keeping. Repetition is a way of emphasizing something in Hebrew. The message of false prophets might be attractive but it cannot bring true peace (Mic. 2:6), whose counterpart is righteousness. BACK TO JEREMIAH 6:14

STUDY NOTE FOR JEREMIAH 6:16 ancient paths. This phrase describes the traditional religious life of the Israelites from the time of Moses; it is the task of priests and prophets to direct the people. BACK TO JEREMIAH 6:16

STUDY NOTE FOR JEREMIAH 6:17 watchmen. The prophets (Is. 21:11; Ezek. 3:17; Hab. 2:1). Those few prophets who do faithfully declare the Lord’s word are ignored by the people. BACK TO JEREMIAH 6:17

STUDY NOTE FOR JEREMIAH 6:18 hear, O nations ... O congregation. See 2:4; Mic. 1:2. BACK TO JEREMIAH 6:18

STUDY NOTE FOR JEREMIAH 6:20 frankincense ... sweet cane. Expensive ingredients used in religious rituals (Ex. 30:23–38). Sheba is located in distant southwest Arabia during Jeremiah’s era.

burnt offerings are not acceptable. This indictment is important in the Psalms and Prophets (Ps. 40:6–8; Is. 1:11–15; Mic. 6:6–8). Defiant, unrepentant sinning cannot simply be atoned for by the regular offerings (see Num. 15:30, 31; Matt. 23:23). BACK TO JEREMIAH 6:20

STUDY NOTE FOR JEREMIAH 6:21 stumbling blocks. Those who seek to approach the Lord while their hearts are devoted to idols will not find access to Him (see Ezek. 14:1–5). BACK TO JEREMIAH 6:21

STUDY NOTE FOR JEREMIAH 6:22 the north country ... the farthest parts of the earth. Babylon (1:13, 14 note). From the perspective of those living in the Promised Land, Babylon is at the ends of the earth. BACK TO JEREMIAH 6:22

STUDY NOTE FOR JEREMIAH 6:23 lay hold on bow and javelin ... on horses. See the description of Babylon in Hab. 1:6–11. Though the Babylonians are God’s instrument, He does not approve of their cruelty. BACK TO JEREMIAH 6:23

STUDY NOTE FOR JEREMIAH 6:25 terror is on every side. A slogan that Jeremiah uses repeatedly (see 20:3, 10; 46:5; 49:29). The mere report of the approach of such a fearsome enemy is utterly demoralizing. BACK TO JEREMIAH 6:25

STUDY NOTE FOR JEREMIAH 6:26 mourning as for an only son. Such mourning will be especially intense, as without a son the family’s name would be lost (see Zech. 12:10). BACK TO JEREMIAH 6:26

STUDY NOTE FOR JEREMIAH 6:27 a tester. Elsewhere in the book, the Lord Himself is the One who tests both the people (9:7; 17:10; 20:12) and Jeremiah (11:20; 12:3). The prophet acts as God’s agent here (see Mal. 3:2, 3). BACK TO JEREMIAH 6:27

STUDY NOTE FOR JEREMIAH 6:29, 30 lead ... silver. Lead is used in the process of refining silver. The process of refining Judah has yielded nothing of value. BACK TO JEREMIAH 6:29

STUDY NOTES FOR JEREMIAH 7

STUDY NOTE FOR JEREMIAH 7:2 gate. Probably the gate leading to the inner court of the temple. Pilgrims may recite passages like Ps. 15 at this entry point to the temple, reminding one another of the need for purity among those who approach the presence of the Lord. Jeremiah stands in the central place of Judah’s worship to proclaim its falsehood. The power of this action is heightened because Jeremiah himself is a priest. Alternatively, the Lord may have chosen this location because of its exposure to numerous people.

all you men of Judah ... to worship the LORD. Possibly this prophecy is delivered on one of the great annual feasts (Ex. 23:14–18), for that is when every Israelite male is to be present. BACK TO JEREMIAH 7:2

STUDY NOTE FOR JEREMIAH 7:3 Amend your ways and your deeds. OT believers were not saved by their works, but their actions revealed the true nature of their hearts (Matt. 7:16–18).

this place. The Promised Land. The force of Jeremiah’s appeal here, perhaps a shock to complacent Judah, is that they cannot take the land for granted. BACK TO JEREMIAH 7:3

STUDY NOTE FOR JEREMIAH 7:4 deceptive words ... the temple of the LORD. The repetition gives emphasis and sounds as if the worshipers view it as a magic formula that will automatically protect them. This false confidence in the inherent power of the temple to protect Jerusalem may stem in part from the Lord’s dramatic deliverance of Jerusalem from Sennacherib and the Assyrian army in the days of Hezekiah (2 Kin. 18:13–19:37). Some of the psalms also promise protection for the Lord’s city (e.g., Ps. 46), yet this promise cannot be disconnected from the need for God’s people to be faithful to their covenant commitments to the weakest members of the community. BACK TO JEREMIAH 7:4

STUDY NOTE FOR JEREMIAH 7:5, 6 if you ... to your own harm. The conditional language echoes that of the Mosaic covenant (Deut. 13:1–3; 14:28, 29). The law warns that if Israel breaks the covenant, she cannot expect the Lord’s protection but will be sent into exile (Deut. 28:25, 26). BACK TO JEREMIAH 7:5

7:6 shed innocent blood. This plea is not an exaggeration (19:4). BACK TO JEREMIAH 7:6

STUDY NOTE FOR JEREMIAH 7:9 Will you steal. An allusion to five of the Ten Commandments (cf. Hos. 4:2), with a climactic stress on the first (Ex. 20:3). BACK TO JEREMIAH 7:9

STUDY NOTE FOR JEREMIAH 7:10 this house, which is called by my name. See Deut. 12:5; 1 Kin. 8:43, where the “place” is identified as the Jerusalem temple.

delivered. False worship yields false security. BACK TO JEREMIAH 7:10

STUDY NOTE FOR JEREMIAH 7:11 a den of robbers. A secure place to which robbers return to divide their spoils. Jesus accused the Jerusalem temple of His own day of the same thing (Matt. 21:13). BACK TO JEREMIAH 7:11

STUDY NOTE FOR JEREMIAH 7:12 Shiloh ... my name. Shiloh was a central place of worship for all Israel before David made Jerusalem the capital (Josh. 18:1; 1 Sam. 1:9). Since Shiloh is no more in Jeremiah’s day (it was probably destroyed by the Philistines because of the sins enumerated in 1 Sam. 2), it is a good demonstration of the prophet’s point that even a place where the Lord has made His name to dwell is not immune to His judgment. Just as the glory of God went into exile from Shiloh when the ark was captured (see 1 Sam. 4:22), so it can leave Jerusalem and go to those already in exile (see Ezek. 8–11). In that event, the city will be left unprotected. The same thing has happened already to the northern kingdom, the offspring of Ephraim (v. 15). BACK TO JEREMIAH 7:12

STUDY NOTE FOR JEREMIAH 7:13 and when I spoke to you persistently. Lit. “and I spoke to you, rising up early and speaking,” which is meant to express the continuation of the action. Cf. 2 Chr. 36:15, 16.

you did not listen. An important theme in the book (6:17; 11:7, 8; 25:3; cf. 2 Kin. 17:13, 14). The statements in vv. 13–15 add a note of finality to the prophet’s message. BACK TO JEREMIAH 7:13

STUDY NOTE FOR JEREMIAH 7:16 do not pray. Such prohibition is ominous because one of the roles of the prophet is to intercede. (Abraham served as an intercessor and Moses did as well; cf. Gen. 20:7; Ex. 32:11–14.) The prohibition is repeated at 11:14 (cf. 15:1; 1 John 5:16). A key element in Jerusalem’s deliverance in the days of Hezekiah was the intercession of the prophet Isaiah (Is. 37:4–7). BACK TO JEREMIAH 7:16

STUDY NOTE FOR JEREMIAH 7:18 children ... fathers ... women. A picture of the universal hold idolatry has on the people.

queen of heaven. A name for the Babylonian goddess Ishtar (44:19, 25). The cakes apparently bear her image (see 44:19). BACK TO JEREMIAH 7:18

STUDY NOTE FOR JEREMIAH 7:20 man and beast ... fruit of the ground. The worship of Ishtar, a fertility goddess, is supposed to ensure agricultural success. Yet a breakdown in the relationship between the Lord and His people will affect negatively the fertility of humans, their domestic animals, and all of their crops. BACK TO JEREMIAH 7:20

STUDY NOTE FOR JEREMIAH 7:21 burnt offerings ... sacrifices. God is not interested in sacrifices without the inner worship of the heart; thus, the people might as well eat the sacrifices themselves if they offer them that way. This prophetic condemnation of empty ritual is all the more remarkable because the sacrificial system revealed to Moses is still in force in Jeremiah’s era. Jeremiah is not alone in speaking this way (cf. 1 Sam. 15:22, 23; Is. 1:11–15; Hos. 6:6; Amos 5:21–25; Mic. 6:6–8). BACK TO JEREMIAH 7:21

STUDY NOTE FOR JEREMIAH 7:24 walked ... stubbornness of their evil hearts. This portrayal of Judah strongly suggests a native disposition toward evil in the human heart. The word “stubbornness” in Hebrew may more properly be rendered “self-reliance.” Jeremiah uses this term more than any other biblical author. BACK TO JEREMIAH 7:24

STUDY NOTE FOR JEREMIAH 7:25 I have persistently sent. See note on v. 13. BACK TO JEREMIAH 7:25

STUDY NOTE FOR JEREMIAH 7:29 Cut off your hair. This command is in the grammatical feminine and personifies Jerusalem as a woman (cf. 2:1, 2). The Nazirite vow involves allowing the hair to grow unchecked as a sign of consecration to the Lord (Num. 6:2–8). The cutting off and throwing away of Jerusalem’s hair therefore represents her de-consecration and rejection by the Lord because of her defilement. The Lord has rejected and forsaken His previously chosen city. BACK TO JEREMIAH 7:29

STUDY NOTE FOR JEREMIAH 7:30 in the house. This verse is evidence of the presence of a foreign cult in the temple itself, as under Manasseh (2 Kin. 21:7). Josiah removed the abomination, but it has been returned by the time this oracle is given, possibly in the time of Jehoiakim (Introduction: Author; Date and Occasion). Ezekiel also describes such defilement (Ezek. 8:3–12). Such practices explain Jeremiah’s reference to Judah’s persistent rebelliousness. BACK TO JEREMIAH 7:30

STUDY NOTE FOR JEREMIAH 7:31 high places. The usual name for pagan cult centers (2 Kin. 23:8, 9).

Topheth. Lit. “place of fire.” This is in the Valley of the Son of Hinnom, where children are sacrificed to the foreign god Molech in Jeremiah’s day. Offering the firstborn child is practiced by Israel’s neighbors in Jeremiah’s day, but in Israel the firstborn child is to be “redeemed” by substituting an animal for sacrifice (Ex. 13:2; 34:19, 20). Child sacrifice is expressly forbidden (Lev. 18:21; 20:2–5). See also 2 Kin. 23:10 and note. The reference may be meant to undercut a perverted notion among some that child sacrifice fulfills an ancient Mosaic custom (cf. Ex. 22:29).

Valley of the Son of Hinnom. Southwest of Jerusalem; its equivalent name in Greek is Gehenna, or “hell” (Matt. 5:22 note). BACK TO JEREMIAH 7:31

STUDY NOTE FOR JEREMIAH 7:33 dead bodies. See 1 Kin. 14:11 and note. Exhuming remains (8:1) inflicts an even greater dishonor than leaving a corpse exposed to scavengers, and it is a way of defiling sacred places so that they could no longer be used for that purpose (2 Kin. 23:16, 18). BACK TO JEREMIAH 7:33

STUDY NOTES FOR JEREMIAH 8

STUDY NOTE FOR JEREMIAH 8:2 spread before the sun ... moon ... host of heaven. The irony in this curse is that they worship these heavenly bodies (2 Kin. 21:3–5). Is. 40:25, 26 declares the Creator to be greater than these created things. BACK TO JEREMIAH 8:2

STUDY NOTE FOR JEREMIAH 8:3 Death shall be preferred to life. Life in exile will be so traumatic that even death will be better (see Deut. 28:64–68). BACK TO JEREMIAH 8:3

STUDY NOTE FOR JEREMIAH 8:4 fall ... rise again. Just as it is normal for people to get up again after they have fallen down, so ought it be normal for God’s people to repent when they sin. Yet instead of turning away from their sins and repenting, they have turned toward them in a headlong rush like a horse charging into battle. BACK TO JEREMIAH 8:4

STUDY NOTE FOR JEREMIAH 8:7 the stork ... knows her times. The created order perfectly obeys the laws that God has laid out for it; thus, birds never refuse to migrate at the proper time. Yet the Lord’s people, who out of all humanity ought to be most obedient, do not know or obey His rules. BACK TO JEREMIAH 8:7

STUDY NOTE FOR JEREMIAH 8:8 wise ... scribes. The wise are a group, perhaps the same group as the “scribes”; cf. 2 Sam. 8:17; Ezra 7:6 and notes. It is likely that the oral traditions of some scribes have in Jeremiah’s day distorted the law. BACK TO JEREMIAH 8:8

STUDY NOTE FOR JEREMIAH 8:9 The wise ... what wisdom. Unlike the wisdom expounded in Proverbs, the wisdom of these scribes is empty, having no real knowledge of the Lord’s Word. They may know what it says, but failing to do what it says betrays a lack of wisdom. See Deut. 4:6. The same was true of the scribes of Jesus’ day (see Matt. 23). BACK TO JEREMIAH 8:9

STUDY NOTE FOR JEREMIAH 8:10, 11 greedy for unjust gain. The motive for the false prophets is greed. If they pretend that there is no real problem in society and that there is peace between God and His people, they are more likely to be popular. See note on 6:14. BACK TO JEREMIAH 8:10, 11

STUDY NOTE FOR JEREMIAH 8:13 no grapes on the vine. The vine symbolizes Judah (2:21). However, the language also suggests a loss of fertility, a blessing of God that the people have attributed to other gods (Hos. 2:8, 9). They will personally suffer the covenant curses, whose reality they have strenuously denied. BACK TO JEREMIAH 8:13

STUDY NOTE FOR JEREMIAH 8:14 Gather together. The word is the same as for “gathering” the harvest in v. 13. Yet there is no safety in numbers, even in the fortified cities. Once they understand that the Lord is judging them for their sin, it will be too late to repent. The ones who insist on seeking their water from broken cisterns (2:13) will be given poisoned water to drink. This recalls the judgment at Marah in the wilderness, where the water was too bitter to drink, though on that occasion the Lord graciously healed the water (Ex. 15:22–25). BACK TO JEREMIAH 8:14

STUDY NOTE FOR JEREMIAH 8:17 serpents, adders. This may be taken literally, as a kind of plague (cf. the “poisoned water,” v. 14; Num. 21:6), or as a figure of speech for the enemy. BACK TO JEREMIAH 8:17

STUDY NOTE FOR JEREMIAH 8:18 My joy is gone; grief is upon me. The Hebrew in this phrase is problematic; this rendering comes from the Septuagint (text note). BACK TO JEREMIAH 8:18

STUDY NOTE FOR JEREMIAH 8:20 we are not saved. The false confidence of 7:10 has been shattered by unfolding events. BACK TO JEREMIAH 8:20

STUDY NOTE FOR JEREMIAH 8:21 I mourn. Jeremiah participates in the suffering of the people (14:2). Likewise, the Lord does not delight in the judgment of the wicked (see Ezek. 18:23). BACK TO JEREMIAH 8:21

STUDY NOTE FOR JEREMIAH 8:22 no balm in Gilead. Gilead is known for its medicinal products in Jeremiah’s day (46:11), but the balm that one could normally expect to find there is absent.

no physician ... restored. For the healing metaphor and false healers, see 8:11. The desire for a physician is an appeal to God as such; He will come at the right time in the person of Christ, the Great Physician (30:17; cf. Luke 4:18, 19). BACK TO JEREMIAH 8:22

STUDY NOTES FOR JEREMIAH 9

STUDY NOTE FOR JEREMIAH 9:1 that I might weep. A key interpretive question here is determining who is speaking. It seems that the Lord Himself is offering this lament, though it could also be from Jeremiah. In either case, Jesus shares the sympathy for the people expressed in these verses (Luke 19:41). BACK TO JEREMIAH 9:1

STUDY NOTE FOR JEREMIAH 9:2 This statement is jolting, especially if God is the speaker; however, the grammatical form of the verb shows that the action has not taken place. BACK TO JEREMIAH 9:2

STUDY NOTE FOR JEREMIAH 9:3 like a bow. This is a military simile; their bow is falsehood, and they go out wielding it as if to battle. The focus of this section is the sins of the tongue.

declares the LORD. God concurs with Jeremiah’s estimation of the moral condition of the people (vv. 1, 2). The Lord’s attitude is expressed through the prophet. BACK TO JEREMIAH 9:3

STUDY NOTE FOR JEREMIAH 9:7 I will refine them. See note on 6:27–30. BACK TO JEREMIAH 9:7

STUDY NOTE FOR JEREMIAH 9:8 speaks peace. Such peace (Hb. shalom) is a true basis for society, and a product of covenant faithfulness; its opposite is falsehood, which is unfortunately the actual basis of their society. BACK TO JEREMIAH 9:8

STUDY NOTE FOR JEREMIAH 9:10 I will take up weeping. Jeremiah weeps particularly for the desolation of the land God gave His people to be rich and populated, but which is desolate. See Mic. 1:8. The Lord also grieves for the destruction of the land, but justice must be done. BACK TO JEREMIAH 9:10

STUDY NOTE FOR JEREMIAH 9:11 a lair of jackals. The lack of inhabitants marks the land as cursed (cf. Ps. 44:19; Is. 13:21, 22). BACK TO JEREMIAH 9:11

STUDY NOTE FOR JEREMIAH 9:12 wise ... understand. This language is reminiscent of the concept of wisdom as God-given knowledge (Prov. 1:2–5). The idea of wisdom as a recommendation of Israel among the nations (Deut. 4:6) has now been overturned. BACK TO JEREMIAH 9:12

STUDY NOTE FOR JEREMIAH 9:13 that I set before them. See Deut. 4:8. BACK TO JEREMIAH 9:13

STUDY NOTE FOR JEREMIAH 9:14 but have stubbornly followed their own hearts. See note on 7:24. The people have developed an atrophy of the will by continually refusing to do what is right. BACK TO JEREMIAH 9:14

STUDY NOTE FOR JEREMIAH 9:15 bitter food ... poisonous water. See 8:14. BACK TO JEREMIAH 9:15

STUDY NOTE FOR JEREMIAH 9:16 the nations whom neither they nor their fathers have known. They are aware of their existence, but they have never had a relationship with them (cf. Deut. 28:36; Ezek. 32:9). BACK TO JEREMIAH 9:16

STUDY NOTE FOR JEREMIAH 9:17 mourning women. The weeping theme is taken up again (vv. 1, 10), with the OT’s clearest allusion to professional wailing women employed to lead in mourning for the dead (Amos 5:16). BACK TO JEREMIAH 9:17

STUDY NOTE FOR JEREMIAH 9:21 death. The actions of death are poetically personified as a stealthy thief or a conquering army.

children ... young men. See 6:11; Lam. 5:13–15 and notes. Death usually carries off older people, but now it will remove the children and young men as well, leaving the community without hope for the future. BACK TO JEREMIAH 9:21

STUDY NOTE FOR JEREMIAH 9:23, 24 See theological note “Knowledge of Self and Knowledge of God.” Wisdom, might, and riches are natural places for sinful human beings to place their trust. Yet none of these things can withstand the outpouring of God’s wrath. BACK TO JEREMIAH 9:23

9:24 understands and knows me. See v. 12. Ultimately, wisdom is knowing God personally, not abstractly. The Christian’s boast is in the cross of Jesus Christ (1 Cor. 1:18–31).

steadfast love, justice, and righteousness. These three characteristic qualities of the Lord are revealed and exercised in the covenant. BACK TO JEREMIAH 9:24

STUDY NOTE FOR JEREMIAH 9:25, 26 circumcised merely in the flesh . . . uncircumcised in heart. See 4:4. Israel is outwardly circumcised, but inwardly uncircumcised. Some of the surrounding nations also practiced circumcision, but not as a covenant sign of belonging to the Lord. Because Israel and Judah are uncircumcised in their hearts, they are effectively in the same condition as the nations. Cf. Jer. 4:4, 6:10; Deut. 10:16, 30:6; Rom. 2:25–29; 4:9–12; 9:8; Gal. 5:6; 6:15. BACK TO JEREMIAH 9:25

9:26 who cut the corners of their hair. A pagan religious practice, forbidden to the Israelites (Lev. 19:27). BACK TO JEREMIAH 9:26

STUDY NOTES FOR JEREMIAH 10

STUDY NOTE FOR JEREMIAH 10:2 dismayed. Terror characterizes the worship of false gods. Worship of heavenly bodies (8:2 and note) carries with it special fears related to the occurrence of unusual phenomena. A biblical understanding of creation should take away these fears, accepting such phenomena as God’s created order (Gen. 1; Is. 40:26). Yet God’s people can also be overawed by such events. BACK TO JEREMIAH 10:2

STUDY NOTE FOR JEREMIAH 10:3 vanity. This word, used elsewhere by Jeremiah for idols (cf. v. 8), conveys their emptiness (2:5). They are as powerless to inflict harm as scarecrows are (v. 5). BACK TO JEREMIAH 10:3

STUDY NOTE FOR JEREMIAH 10:4 silver and gold. Although some idols are cast in precious metals (Ex. 32:4; Neh. 9:18), more often they are carved out of wood and decorated with gold or silver as described here (Is. 40:18–20). The most common household idols are molded from clay and fired like pottery (Judg. 18:17; Is. 30:22; 42:17). BACK TO JEREMIAH 10:4

STUDY NOTE FOR JEREMIAH 10:6, 7 In contrast to the powerlessness of the idols, the Lord is great and mighty. The biblical fear of God involves more than the dread of God’s judgment. It includes awe, reverence, and adoration in response to God’s majesty and holiness (Ps. 2:11, 12). BACK TO JEREMIAH 10:6

10:7 O King. This appellation counters claims to kingship by false deities such as Bel (or Marduk) in Babylon (cf. Is. 46:1; 43:15).

wise ones. Their wisdom is contrasted with the Lord’s (v. 12). BACK TO JEREMIAH 10:7

STUDY NOTE FOR JEREMIAH 10:8 stupid ... foolish ... instruction. The language is like that of the OT’s Wisdom Literature. BACK TO JEREMIAH 10:8

STUDY NOTE FOR JEREMIAH 10:9 Tarshish ... Uphaz. The former is in Spain, but Uphaz has not been identified. Since it is brought from such distant locations, presumably this silver and gold are of particularly fine quality. Violet and purple are colors associated with wealth and royalty because the dyes used to make them are especially expensive in Jeremiah’s era. BACK TO JEREMIAH 10:9

STUDY NOTE FOR JEREMIAH 10:10 true ... living God. See Deut. 5:26.

everlasting King. See note on v. 7; cf. Ex. 15:18; 2 Sam. 7:13. The eternity of God’s kingdom is affirmed, even though the house of David is about to come to its historical end.

wrath ... indignation. Cf. Ps. 97:5. BACK TO JEREMIAH 10:10

STUDY NOTE FOR JEREMIAH 10:11 The gods who did not make ... shall perish. This verse is in Aramaic (text note), the international language of the period, and reflects the testimony to be delivered to the nations in a way they can understand. The saying also incorporates a play on the similar sound of “make” and “perish” in Aramaic. BACK TO JEREMIAH 10:11

STUDY NOTE FOR JEREMIAH 10:12 power ... wisdom ... understanding. Jeremiah appeals to the power of the true God in creation in his argument against foreign gods. For creation’s being accomplished by God’s wisdom, see Prov. 8:22–31, a passage that foreshadows Christ as the preexistent wisdom of God (Col. 1:15; 2:3). BACK TO JEREMIAH 10:12

STUDY NOTE FOR JEREMIAH 10:13 When he utters ... from his storehouses. See Pss. 29:3, 4; 135:5–7. The Lord’s control of the rain directly counters claims made for the Canaanite god Baal (see 1 Kin. 17:1). God alone has power over rain, clouds, lightning, and wind. BACK TO JEREMIAH 10:13

STUDY NOTE FOR JEREMIAH 10:16 portion of Jacob ... his inheritance. For the Lord as one’s portion or inheritance, see Num. 18:20; Ps. 16:5. Originally this referred specifically to the Levites, but later it is used more broadly to describe what God promised Israel in His covenant with them. The same God who created the universe also summoned Israel into existence and gave them their land as an inheritance. BACK TO JEREMIAH 10:16

STUDY NOTE FOR JEREMIAH 10:19 Woe is me ... grievous. See Jeremiah’s cry in 4:19–21. He empathizes with his audience. The medical metaphor is a favorite in Jeremiah (6:7; 14:17; 30:12, 13, 15, 17). The exile is now inevitable; Judah’s wound is incurable. BACK TO JEREMIAH 10:19

STUDY NOTE FOR JEREMIAH 10:20 my children have gone. The sorrows of losing children fill in the picture of the desolation of exile (16:3–5). The picture of Judah as a tent is also found in 4:20. BACK TO JEREMIAH 10:20

STUDY NOTE FOR JEREMIAH 10:21 For the shepherds are stupid. Not only are the idols and the ones who worship them stupid (cf. 10:14), but the leaders (“shepherds”) are as well (cf. 4:22 note). BACK TO JEREMIAH 10:21

STUDY NOTE FOR JEREMIAH 10:22 the north country. Babylon (1:13, 14 note). BACK TO JEREMIAH 10:22

STUDY NOTE FOR JEREMIAH 10:23 I know ... his steps. This thought is found also in the Wisdom Literature (Prov. 16:9). BACK TO JEREMIAH 10:23

STUDY NOTE FOR JEREMIAH 10:24 in justice; not in your anger. Distinguishes between a corrective chastening, as promised in 2 Sam. 7:14, 15, and a judgment that represents casting someone off forever (see Ps. 6:1) BACK TO JEREMIAH 10:24

STUDY NOTE FOR JEREMIAH 10:25 This verse may be a citation of Ps. 79:6, 7. BACK TO JEREMIAH 10:25

STUDY NOTES FOR JEREMIAH 11

STUDY NOTE FOR JEREMIAH 11:1–13:27 Judah’s idolatry is a violation of the covenant and will result in captivity as part of the curses of the covenant. BACK TO JEREMIAH 11:1

STUDY NOTE FOR JEREMIAH 11:2 words. The commands of God in the Mosaic covenant (Deut. 1:1). If the people were unfaithful to the Mosaic covenant, they would lose possession of the land, though their salvation was always a work of God’s grace.

covenant. A covenant is a solemn agreement between two or more parties. It is the kind of relationship into which God freely entered first with all mankind (Gen. 9:1–17), then with Abraham as the father of Israel (Gen. 17:1–21), then with Israel at Sinai (Ex. 19–24), then with David (2 Sam. 7:12–16; Ps. 89:3), and finally with the whole people of God in the new covenant (31:31–34 notes). The goal of the covenant is for the Lord to have a holy people belonging to Himself (see v. 4). BACK TO JEREMIAH 11:2

STUDY NOTE FOR JEREMIAH 11:3 Cursed be the man. See Deut. 27:15–26. BACK TO JEREMIAH 11:3

STUDY NOTE FOR JEREMIAH 11:4 iron furnace. Israel’s formative but painful experiences in Egypt. BACK TO JEREMIAH 11:4

STUDY NOTE FOR JEREMIAH 11:5 confirm the oath that I swore. The covenant with Abraham was in the form of a divine promise (Gen. 15:17–21; cf. Deut. 4:31). Under the terms of the Mosaic covenant, the temporal blessings of the Abrahamic covenant (i.e., the possession of the land) were administered on the basis of Israel’s obedience (Ex. 19–24; Lev. 26; Deut. 28), but the Abrahamic blessing of eternal salvation was administered in the same way it is administered under the new covenant—on the basis of Christ’s obedience. Under both covenants, the obedience of believers demonstrates the vitality of their professed faith; it is not the means by which they secure their righteousness before God (Rom. 3:21–26; James 2:14–26).

a land flowing with milk and honey. See Ex. 3:8; Deut. 6:3.

So be it. Hb. amen. Indicates acceptance of the terms laid down. See Deut. 27:15–26. BACK TO JEREMIAH 11:5

STUDY NOTE FOR JEREMIAH 11:7, 8 For the blessings that accompany obedience to the Sinai covenant and the curses for disobedience, see Lev. 26 and Deut. 28. BACK TO JEREMIAH 11:7, 8

STUDY NOTE FOR JEREMIAH 11:9 conspiracy. This could be resistance to the Lord’s words through Jeremiah, or opposition to Josiah’s reform. Either way, the word “conspiracy” has overtones of rebellion against a king (see 2 Kin. 15:30; 17:4). BACK TO JEREMIAH 11:9

STUDY NOTE FOR JEREMIAH 11:10 house ... with their fathers. Again, the covenant is traced back to the promise to the patriarchs (v. 5 and note). Judah’s present breach of it is consistent with the pattern of Israel’s history (see esp. the book of Judges). BACK TO JEREMIAH 11:10

STUDY NOTE FOR JEREMIAH 11:11, 12 I will not listen to them ... they cannot save them. When the inevitability of judgment finally dawns on Judah, the people will cry out to the Lord, only to find Him deaf to their pleas. When they cry out to their idols, they will discover that they are unable to help them. BACK TO JEREMIAH 11:11, 12

STUDY NOTE FOR JEREMIAH 11:13 make offerings. Incense was used in pagan worship and also in worship of the Lord (1:16; 7:9; 18:15; Ex. 30:7–9). It was one of the simplest offerings to make and could be offered in a variety of locations. BACK TO JEREMIAH 11:13

STUDY NOTE FOR JEREMIAH 11:14 do not pray. Since the Lord already determined that He would judge His people, there is no point in Jeremiah’s interceding for them. See note on 7:16. BACK TO JEREMIAH 11:14

STUDY NOTE FOR JEREMIAH 11:15 my beloved. Judah, also in 12:7. The term of endearment is in line with the courtship and bridal imagery of 2:2; 3:1.

in my house. See 7:10, 11; Ezek. 8:6–13.

sacrificial flesh ... exult. The Hebrew is difficult; the criticism, however, is of unacceptable worship that produces a falsely based joy in God’s salvation. BACK TO JEREMIAH 11:15

STUDY NOTE FOR JEREMIAH 11:16 a green olive tree. The Lord had planted and provided for Israel in a way that should have established her fruitfulness. However, she had turned out dry and barren. Paul uses a similar image for Israel in Rom. 11:17–24. BACK TO JEREMIAH 11:16

STUDY NOTE FOR JEREMIAH 11:19 like a gentle lamb led to the slaughter. A simile drawing on the practice of sacrifice (see Ps. 44:11). Jeremiah often uses the language of the psalms of lament (see Introduction to the Psalms). As a type of Christ, Jeremiah prefigures the sufferings of Christ in his life (Is. 53:7).

tree with its fruit. Meaning Jeremiah and his message, or an emphatic reference to his life.

cut him off ... remembered no more. Not to be remembered, by having no children, is the worst of fates for the people of Jeremiah’s day. Those who tried to cut off Jeremiah’s remembrance are themselves forgotten, while through his prophecy, Jeremiah is remembered today. BACK TO JEREMIAH 11:19

STUDY NOTE FOR JEREMIAH 11:20 your vengeance. Jeremiah is not asking for the Lord to judge his personal enemies but for the Lord to establish His justice in the face of attempts by the wicked to suppress it, which is a common theme in the psalms of lament (e.g., Ps. 78:9, 10). See Introduction to the Psalms: Special Issues: The Curses of the Psalms. BACK TO JEREMIAH 11:20

STUDY NOTE FOR JEREMIAH 11:21 the men of Anathoth. They are from Jeremiah’s own town (1:1). The details of the plot reveal that his worst opposition comes from those closest to him (Ps. 69:7–9; Matt. 10:36, citing Mic. 7:6). In this respect also, Jeremiah prefigures Christ (John 7:2–5; Acts 1:15–20). BACK TO JEREMIAH 11:21

STUDY NOTE FOR JEREMIAH 11:23 none of them. This threat of total extinction contrasts the fate of those who plot against Jeremiah, the Lord’s chosen prophet, with that of Judah in general (see 4:27; 5:10; 6:9, and notes). BACK TO JEREMIAH 11:23

STUDY NOTES FOR JEREMIAH 12

STUDY NOTE FOR JEREMIAH 12:1–3 Why does the way of the wicked prosper. The psalmist asks the same question in Pss. 37 and 73. Here, instead of pleading the Lord’s case against the people, the prophet pleads his own case with the Lord. Since God is sovereign, the wicked must have been planted by Him (see 1:10). They are growing like a green tree, while Jeremiah himself continues to suffer. BACK TO JEREMIAH 12:1

STUDY NOTE FOR JEREMIAH 12:5 The Lord gently rebukes Jeremiah by making comparisons from the lesser to the greater, from what is easy to what is comparatively more difficult. If the prophet is struggling now, what will he do when the opposition to him gets much greater? BACK TO JEREMIAH 12:5

STUDY NOTE FOR JEREMIAH 12:6 your brothers and the house of your father. See 11:21–23. BACK TO JEREMIAH 12:6

STUDY NOTE FOR JEREMIAH 12:7 heritage. God’s “heritage” includes both the land given to Israel (Deut. 4:21) and the people themselves. See vv. 8, 9; 2:7.

beloved. See 11:15 and note. BACK TO JEREMIAH 12:7

STUDY NOTE FOR JEREMIAH 12:8 like a lion. This first of a series of similes (cf. vv. 9, 10) shows how Judah’s nature has been changed.

I hate her. As often in the Bible, “hate” is the only alternative to love (Mal. 1:2, 3). It includes the action that flows from the feeling, not merely the feeling itself. BACK TO JEREMIAH 12:8

STUDY NOTE FOR JEREMIAH 12:10 shepherds. Foreign rulers.

pleasant portion. See Is. 5:7. BACK TO JEREMIAH 12:10

STUDY NOTE FOR JEREMIAH 12:11 The whole land is made desolate. The land of Canaan, once the royal garden of God has been turned into a desert. BACK TO JEREMIAH 12:11

STUDY NOTE FOR JEREMIAH 12:12 no flesh has peace. The verse exposes the lie of the prophets’ false proclamations of peace (6:14). BACK TO JEREMIAH 12:12

STUDY NOTE FOR JEREMIAH 12:14 evil neighbors. Though the Lord uses Judah’s enemies to punish her, these foes themselves will also be judged.

pluck up. When God judges Judah’s enemies by removing them from their own lands, He also will deliver and restore Judah. Chs. 30–33 develop this theme. BACK TO JEREMIAH 12:14

STUDY NOTE FOR JEREMIAH 12:15 after I have plucked them up ... his land. This marks an astonishing turn in thought, anticipating a restoration and salvation of all the peoples of the world. Jeremiah looks forward to the inclusion of the Gentiles in God’s salvation (46:26; 48:47; 49:6), as do other prophets (e.g., Is. 42:6). The promise of the Abrahamic covenant cannot be nullified by Israel’s disobedience; God is determined to bless all nations through Abraham and his seed. BACK TO JEREMIAH 12:15

STUDY NOTE FOR JEREMIAH 12:16 they shall be built up ... my people. See Is. 19:25 for an equally surprising use of “my people”—for Egypt. BACK TO JEREMIAH 12:16

STUDY NOTES FOR JEREMIAH 13

STUDY NOTE FOR JEREMIAH 13:1 linen loincloth. The loincloth symbolizes the close relationship between God and His people. Linen is expensive in Jeremiah’s day, so this is a costly garment. Several of the prophets, especially those called to address hostile audiences such as Jeremiah and Ezekiel, perform these kinds of sign-acts that are designed to display their message in pictorial form . BACK TO JEREMIAH 13:1

STUDY NOTE FOR JEREMIAH 13:4 Euphrates. A nearer location than the river in Mesopotamia may be intended (possibly Parah, Josh. 18:23, which is close to Anathoth). The similarity of name nevertheless suggests the Euphrates and therefore the Babylonian exile. BACK TO JEREMIAH 13:4

STUDY NOTE FOR JEREMIAH 13:7 spoiled ... good for nothing. The loincloth’s predictable ruin depicts the corruption of the people, who are no longer fit for a relationship with the Lord—or anything else for that matter. BACK TO JEREMIAH 13:7

STUDY NOTE FOR JEREMIAH 13:11 made the whole house ... cling to me. The Lord spells out the meaning of the symbolic act as an illustration of His covenant with all Israel. BACK TO JEREMIAH 13:11

STUDY NOTE FOR JEREMIAH 13:12 filled with wine. Wine is here used as a symbol of God’s wrath (25:15–29). As with the sign-act, the parable depicts an obvious truth and then applies it to Judah’s situation. The leaders of Judah will be filled with drunkenness and then smashed against one another like clay wine jars, destroying them in the process. BACK TO JEREMIAH 13:12

STUDY NOTE FOR JEREMIAH 13:18 to the king and the queen mother. Probably Jehoiachin and his mother, Nehushta (2 Kin. 24:8). This prophecy is thus close to the time of Nebuchadnezzar’s attack on Jerusalem in 597 B.C. (Introduction: Author; Date and Occasion). The queen mother exercises a position of power and influence in society (1 Kin. 15:13). The poem takes the form of a lament, acting as if they are already dead.

has come down. See 22:24–26. This judgment spells the end of the Davidic dynasty, and seems to conflict with the promise to David (2 Sam. 7). However, see 33:14–26 for the future fulfillment of the Davidic covenant. BACK TO JEREMIAH 13:18

STUDY NOTE FOR JEREMIAH 13:19 The cities of the Negeb. These cities along the southern border will be the last to see the Babylon invaders, who will approach from the north. If they are surrounded, the whole country is overrun. Judah’s pride in her own resources is hollow (v. 17). BACK TO JEREMIAH 13:19

STUDY NOTE FOR JEREMIAH 13:20 the north. See 4:6. BACK TO JEREMIAH 13:20

STUDY NOTE FOR JEREMIAH 13:22 your skirts. A picture of public shame, as of a prostitute or an adulteress. The punishment fits the crime (see 3:8, 9). Compare the similar judgment on the Lord’s adulterous people in Ezek. 16:36 and Nah. 3:5. BACK TO JEREMIAH 13:22

STUDY NOTE FOR JEREMIAH 13:23 Can the Ethiopian ... his spots. A rhetorical question expecting a negative answer. Ethiopians in the Bible come from Cush, the southern part of Egypt, and have dark skin. It is typical of Jeremiah to assert Judah’s inability to repent and obey the Lord—hence his new covenant theology (31:31–34 and notes). See theological note “Free Will” on p. 1293. BACK TO JEREMIAH 13:23

STUDY NOTE FOR JEREMIAH 13:25 lot. Recalls the lot cast for the division of the land (Josh. 14:2). Now it signifies expulsion from the same land.

lies.“The lie” is a common derogatory term for idols. BACK TO JEREMIAH 13:25

STUDY NOTES FOR JEREMIAH 14

STUDY NOTE FOR JEREMIAH 14:1–15:21 The people are so hardened in their sin that God will not answer Jeremiah’s prayer for deliverance from the punishment of drought, the sword, famine, and plague—four of the covenant curses threatened in Lev. 26:19–26. In answer to Jeremiah’s question as to whether God has rejected Judah completely (14:19), God replies that the coming judgment is inevitable because of Judah’s sin, but He assures Jeremiah of personal deliverance from his enemies.

14:1The word of the LORD that came. This is not the normal Hebrew phrase that introduces a prophetic oracle, for the first part of this chapter is more of a lament over the drought than specific instructions from the Lord. BACK TO JEREMIAH 14:1

STUDY NOTE FOR JEREMIAH 14:3 cover their heads. A sign of mourning. BACK TO JEREMIAH 14:3

STUDY NOTE FOR JEREMIAH 14:4 no rain. The Lord either gives or withholds the rain (Deut. 11:10–15; 28:12). BACK TO JEREMIAH 14:4

STUDY NOTE FOR JEREMIAH 14:5, 6 the doe ... wild donkeys. These hardy wild animals are used to withstanding the normal variations in rainfall in the Promised Land. However, even they will be unable to survive the drought. BACK TO JEREMIAH 14:5, 6

STUDY NOTE FOR JEREMIAH 14:8 hope. The Hebrew word also means “pool,” a striking word in time of drought. BACK TO JEREMIAH 14:8

STUDY NOTE FOR JEREMIAH 14:9 called by your name. This calling explains the meaning of “for your name’s sake” in v. 7. The Lord’s honor is at stake in the fortunes of His people. Yet they cannot simply assume that He will always rescue them from trouble, no matter how they have behaved. BACK TO JEREMIAH 14:9

STUDY NOTE FOR JEREMIAH 14:10 says the LORD. God responds directly to the prayer of vv. 7–9. Often in a lament, there is an assurance of deliverance after confession and supplication. In this case, however, since there is no real repentance, the Lord responds by confirming the judgment against them.

this people. Significantly, God does not use “my people.” BACK TO JEREMIAH 14:10

STUDY NOTE FOR JEREMIAH 14:11 Do not pray. See 7:16 and note. Here the prohibition follows the intercession in vv. 7–9. BACK TO JEREMIAH 14:11

STUDY NOTE FOR JEREMIAH 14:12 fast ... burnt offering and grain offering. Ritual for its own sake—even ritual ordained by God Himself—does not move God (7:21–23 note).

sword ... famine ... pestilence. The first of fifteen appearances of this combination in Jeremiah (e.g., 15:2). This is a typical summation of the horrors that judgment can bring (Deut. 32:24, 25). BACK TO JEREMIAH 14:12

STUDY NOTE FOR JEREMIAH 14:13 the prophets. Those who falsely prophesy peace (6:1–4; 8:11). Jeremiah pleads on behalf of the people whom they have misled. BACK TO JEREMIAH 14:13

STUDY NOTE FOR JEREMIAH 14:16 And the people. The prophet’s plea (v. 13) misses its mark: the people should have tested the prophets by their prophecies (Deut. 13:2, 3; 18:21, 22). Jeremiah’s own words are themselves tragically vindicated by the events surrounding Jerusalem’s fall.

none to bury. See 7:33. BACK TO JEREMIAH 14:16

STUDY NOTE FOR JEREMIAH 14:17 Let my eyes run down with tears. The prophet’s sorrow represents the Lord’s heartbreak over having to judge His own people in this way, just as Jesus later weeps over hard-hearted Jerusalem (Matt. 23:37). The prophet laments the way in which God’s people have changed from a virgin daughter to a wanton prostitute. However, there are no tears of repentance in the eyes of those to whom the prophet speaks. BACK TO JEREMIAH 14:17

STUDY NOTE FOR JEREMIAH 14:19 We looked for peace. Because of the false prophets’ teaching (v. 13 and note). BACK TO JEREMIAH 14:19

STUDY NOTE FOR JEREMIAH 14:21 your glorious throne. The temple is in view (see 2 Kin. 19:15; cf. 1 Kin. 8:27).

your covenant. Jeremiah recalls the covenant with Abraham, Isaac, and Jacob (Gen. 15:12–21; 26:3–5; 28:13–15; Lev. 26:42–45). BACK TO JEREMIAH 14:21

STUDY NOTES FOR JEREMIAH 15

STUDY NOTE FOR JEREMIAH 15:1 Moses and Samuel. God identifies two great prophets who were archetypal intercessors for Israel (Ex. 32:11–14; 1 Sam. 12:23). Note also Elijah in 1 Kin. 17:1. Prayer for the people is again prohibited (7:16; 11:14), and the prayer just offered (vv. 19–22) is specifically rejected. BACK TO JEREMIAH 15:1

STUDY NOTE FOR JEREMIAH 15:3 sword ... dogs ... birds ... beasts. See 1 Kin. 21:23; note on 7:33. BACK TO JEREMIAH 15:3

STUDY NOTE FOR JEREMIAH 15:4 Manasseh. A son of the reformer King Hezekiah (2 Kin. 20:21) and one of the most wicked kings (2 Chr. 33:1–9). Even after the reforms of his grandson Josiah, Judah’s punishment and exile continues to be linked to him (2 Kin. 23:26). See Introduction: Author; Date and Occasion. BACK TO JEREMIAH 15:4

STUDY NOTE FOR JEREMIAH 15:6 You have rejected me. The people claim that God has rejected them (14:19), but the reality is the exact opposite. The phrasing in the Hebrew is emphatic: “You [the people] have rejected me.”

going backward. See 3:22.

I am weary of relenting. Such promises as in 31:20 are for the moment in the background. BACK TO JEREMIAH 15:6

STUDY NOTE FOR JEREMIAH 15:7 winnowed. Winnowing involves separating the grain from the chaff by throwing both into the air with a special fork; the lighter chaff is blown away by the wind, while the heavier grain falls to the ground. See 4:11, where the metaphor is used slightly differently. Here it means punishment (cf. Is. 41:16). BACK TO JEREMIAH 15:7

STUDY NOTE FOR JEREMIAH 15:8 noonday. The Babylonians are so confident that they don’t try to conceal their plans but attack in broad daylight (see 6:4). BACK TO JEREMIAH 15:8

STUDY NOTE FOR JEREMIAH 15:9 who bore seven. A picture of blessing (Ps. 127:5) is reversed.

rest of them ... to the sword. Even the remnant left by the destruction is threatened with death. Cf. Is. 6:13, where a similar thought is finally softened by the promise of the “seed.” BACK TO JEREMIAH 15:9

STUDY NOTE FOR JEREMIAH 15:10 strife and contention. These words describe the role that has been assigned to Jeremiah as the prosecutor of the Lord’s case against His people (see 2:9).

I have not lent ... borrowed. Lending money at interest is forbidden in Ex. 22:25, but was nonetheless a common exploitative practice in antiquity. If Jeremiah has taken advantage of people in that way, or has borrowed money and been unable to repay it, people will have good reason to hate him (Prov. 22:7). The people’s hatred for him, therefore, is groundless. BACK TO JEREMIAH 15:10

STUDY NOTE FOR JEREMIAH 15:12 Can one break iron. How can Jeremiah be expected to change Judah’s stubborn heart? See 13:23 and note, as well as 28:10–13.

from the north. Babylon, Judah’s enemy, will come from the north (see 1:13, 14). BACK TO JEREMIAH 15:12

STUDY NOTE FOR JEREMIAH 15:14 serve your enemies. This prophecy is fulfilled for Jeremiah at 43:4–7. BACK TO JEREMIAH 15:14

STUDY NOTE FOR JEREMIAH 15:16 Your words ... I ate them. Recalls the sweet side of the bittersweet task of receiving God’s words (Ezek. 3:1–3).

I am called by your name. This phrase is applied to the people in 14:9. BACK TO JEREMIAH 15:16

STUDY NOTE FOR JEREMIAH 15:17 I sat alone. No doubt this is literally true, partly due to his enforced celibacy (16:2). But there can also be a profound sense of loneliness for the unwelcome prophet; cf. Elijah in 1 Kin. 19:10 and Jesus in Matt. 26:37, 38.

indignation. When he ate the scroll—i.e., received God’s words—the prophet internalized the Lord’s anger toward His people. Cf. note on v. 16. BACK TO JEREMIAH 15:17

STUDY NOTE FOR JEREMIAH 15:18 wound incurable. The wound is Judah’s in 14:17. The whole phrase is applied to Judah in 30:12, together with a promise of healing (30:16, 17). See also 10:19, where it is used of Jeremiah.

a deceitful brook. Jeremiah accuses the Lord of behaving like an unreliable stream that dries up during the summer months when there is no rain (see 20:7). BACK TO JEREMIAH 15:18

STUDY NOTES FOR JEREMIAH 16

STUDY NOTE FOR JEREMIAH 16:1–17:18 Jeremiah is prohibited from marrying and taking part in other normal activities as a sign of coming judgment (ch. 16). A sharp contrast is drawn between the destinies of those who trust in people and those who trust in God (17:1–18). BACK TO JEREMIAH 16:1

STUDY NOTE FOR JEREMIAH 16:2 You shall not take a wife. The prohibition is related exclusively to Jeremiah’s role as a prophet of Judah’s fate (1 Cor. 7:26). Even priests and those who take Nazirite vows are normally free to marry in the prophet’s era. Jeremiah will be childless, a sign that there is no immediate future for Judah. A day is coming when many who have married will lose their spouses and children in the Babylonian invasion. BACK TO JEREMIAH 16:2

STUDY NOTE FOR JEREMIAH 16:4 sword and by famine. See note on 14:12. BACK TO JEREMIAH 16:4

STUDY NOTE FOR JEREMIAH 16:5 Do not enter the house of mourning. In the coming judgment on Jerusalem, so many people will die that normal funeral practices will be suspended. Jeremiah is to act out the Lord’s lack of compassion toward His people. BACK TO JEREMIAH 16:5

STUDY NOTE FOR JEREMIAH 16:6 cut himself or make himself bald. These pagan practices are forbidden in Deut. 14:1. Such paganism has become so common in Judah that it must be specifically banned in this passage. BACK TO JEREMIAH 16:6

STUDY NOTE FOR JEREMIAH 16:8 shall not go into ... feasting. After v. 2 and v. 5, there is yet a third symbolic prohibition. BACK TO JEREMIAH 16:8

STUDY NOTE FOR JEREMIAH 16:9 silence ... bridegroom and ... bride. See also 7:34. Such sounds are typical of times of peace and hope (Matt. 24:38, 39; cf. 33:10, 11). BACK TO JEREMIAH 16:9

STUDY NOTE FOR JEREMIAH 16:12 done worse than your fathers. Jeremiah’s extraordinary behavior is intended to provoke people to ask questions about the causes of the coming judgment. The answer is a combination of the sins of the fathers (14:20) and the even greater sins of the present generation (31:29, 30; Ezek. 18:2–4). BACK TO JEREMIAH 16:12

STUDY NOTE FOR JEREMIAH 16:13 hurl you out of this land. God will send them into exile (see Deut. 28:36, 64).

serve other gods. With a punishment to fit the crime, the people who have served other gods in the land the Lord gave them will be made to serve these same gods in the homelands of those gods. There, the people will finally discover that these gods can provide no benefit. BACK TO JEREMIAH 16:13

STUDY NOTE FOR JEREMIAH 16:16 fishers ... hunters. Judah is pictured as the prey of the Lord.

every mountain and every hill ... clefts of the rocks. There will be no escape (23:24; Is. 2:19). BACK TO JEREMIAH 16:16

STUDY NOTE FOR JEREMIAH 16:17 my eyes are on all. This is normally be good news for God’s people. See theological note “The Omniscience of God” on p. 1041. Here, however, it means inescapable judgment. BACK TO JEREMIAH 16:17

STUDY NOTE FOR JEREMIAH 16:18 doubly repay. The Hebrew word for “double” may mean an exact match, in the same way that one might speak of an actor’s “double.” BACK TO JEREMIAH 16:18

STUDY NOTE FOR JEREMIAH 16:19 O LORD, my strength. Unlike the rest of God’s people, Jeremiah still finds refuge in the Lord. The nations too will ultimately reject their own gods (“the lies”; 13:25 note) and come to the Lord, underlining the extreme foolishness of Judah’s continuing commitment to her idolatry. BACK TO JEREMIAH 16:19

STUDY NOTE FOR JEREMIAH 16:21 know that my name is the LORD. Knowing the Lord’s name here means recognizing His authority and power through His acts of judgment. BACK TO JEREMIAH 16:21

STUDY NOTES FOR JEREMIAH 17

STUDY NOTE FOR JEREMIAH 17:1 iron ... diamond. Judah’s heart of stone is so hard that only a tool of the hardest material can possibly write on it.

on the tablet of their heart. This metaphor recalls tablets for writing laws. See 31:33, where the law will be written on the heart, and Prov. 3:3; 7:3. In the new covenant, Christ writes the law on His people’s hearts by His Spirit (2 Cor. 3:3).

on the horns of their altars. These altars should commemorate atonement for sin, but where the sin is unforgiven, they continue to remind God of the sin itself. BACK TO JEREMIAH 17:1

STUDY NOTE FOR JEREMIAH 17:2 their altars and their Asherim. See notes on 2:20; Ex. 34:13; Deut. 7:5. Asherim are living trees or wooden poles in pagan sanctuaries that represent the fertility goddess Asherah. BACK TO JEREMIAH 17:2

STUDY NOTE FOR JEREMIAH 17:3 the mountains. In Jeremiah’s era, pagan worship takes place on “high places” such as mountaintops. However, in some cases, the high places are located within towns and cities. BACK TO JEREMIAH 17:3

STUDY NOTE FOR JEREMIAH 17:4 heritage that I gave to you. The Promised Land (2:7). BACK TO JEREMIAH 17:4

STUDY NOTE FOR JEREMIAH 17:5 man ... man. Two different Hb. words for “man” are used here. The second word (adam) focuses on the weakness of mere humanity in contrast to the power of God (cf. Ezek. 28:2). BACK TO JEREMIAH 17:5

STUDY NOTE FOR JEREMIAH 17:7 trusts. The Lord repays trust because He is by nature trustworthy (Is. 7:9). The close similarity between vv. 7, 8 and Ps. 1:1–3 suggests that trust in the Lord entails obedience to His law. BACK TO JEREMIAH 17:7

STUDY NOTE FOR JEREMIAH 17:8 a tree planted by water. This image is a potent symbol of strength in a dry country, and a reminder that true fertility is to be found in the Lord’s blessing, not in the Canaanite fertility gods Baal and Asherah (Ps. 1:3). BACK TO JEREMIAH 17:8

STUDY NOTE FOR JEREMIAH 17:9 The heart. In the OT, the “heart” is more than the seat of emotion. It represents the basis of character, including the mind and the will (4:19; Prov. 4:23; 16:23). See theological note “Free Will.” BACK TO JEREMIAH 17:9

STUDY NOTE FOR JEREMIAH 17:10 mind. Lit. “kidneys.” In ancient Hebrew idiom, these organs represent the seat of the emotions. Together with “heart,” “mind” indicates a person’s secret thoughts and feelings. No human being can completely uncover someone else’s thinking, but the Lord weighs every secret intention and is able to dispense perfect justice to all. Given the corrupt state of every human heart, it is not good news that the Lord will judge each one according to the fruit of his or her deeds. BACK TO JEREMIAH 17:10

STUDY NOTE FOR JEREMIAH 17:11 Like the partridge ... by justice. In the prophet’s day, people commonly believe that partridges steal the eggs of other birds, but the hatchlings return to their natural parents. In the same way, a person will not be able to retain riches unjustly gained.

and at his end ... fool. On the transience of riches, see Prov. 23:4, 5. In the Bible, “fool” indicates someone with a moral deficiency, not a mental one. BACK TO JEREMIAH 17:11

STUDY NOTE FOR JEREMIAH 17:12 A glorious throne. See note on 14:21; Ps. 99:1.

from the beginning. This implies that Zion was chosen as God’s throne even before the temple was built (Ex. 15:17). The mountain where the temple was built was the same one on which Abraham was to offer up Isaac (Gen. 22:2; 2 Chr. 3:1). BACK TO JEREMIAH 17:12

STUDY NOTE FOR JEREMIAH 17:13 written in the earth. They will soon be forgotten. Cf. the thought of Ex. 32:32.

the fountain of living water. See 2:13. BACK TO JEREMIAH 17:13

STUDY NOTE FOR JEREMIAH 17:14 Heal me. The psalmist sometimes uses the language of sickness to describe broader difficulties and trials. The Lord’s deliverance from such trials comes as healing. BACK TO JEREMIAH 17:14

STUDY NOTE FOR JEREMIAH 17:15 Where is the word of the LORD. With this taunt, Jeremiah is accused of being a false prophet (Deut. 18:21, 22), though he has been a faithful shepherd and not a hireling. See Mic. 7:10; 2 Pet. 3:2–4. BACK TO JEREMIAH 17:15

STUDY NOTE FOR JEREMIAH 17:18 dismayed ... dismayed. Prayer for judgment upon his enemies is common in Jeremiah (11:20; 12:3; 15:15). The words are reminiscent of his call (1:17).

double destruction. See note on 16:18. BACK TO JEREMIAH 17:18

STUDY NOTE FOR JEREMIAH 17:19 the People’s Gate. This location is not mentioned elsewhere in Scripture. BACK TO JEREMIAH 17:19

STUDY NOTE FOR JEREMIAH 17:20 who enter by these gates. The message is given at the gates because of their role in commerce (see Neh. 13:15, 19). BACK TO JEREMIAH 17:20

STUDY NOTE FOR JEREMIAH 17:22 carry a burden. Carrying a load is forbidden on the old covenant Sabbath since it is a form of work. Bringing loads through the gates of Jerusalem necessitates further work in the form of selling on the Sabbath.

keep the Sabbath day holy. Specific appeal is made to the Sabbath commandment, which is a central requirement of the Lord’s covenant with His people, distinguishing them from their neighbors (Ex. 20:8–11; Deut. 5:12–15; Neh. 10:31; Is. 56:2). The exile is in part a punishment for Israel’s failure to keep the Sabbath, as well as an opportunity for the land to enjoy its Sabbath rest (see Lev. 26:34, 35; 2 Chr. 36:21). BACK TO JEREMIAH 17:22

STUDY NOTE FOR JEREMIAH 17:25, 26 This prophecy presents a picture (partly repeated in 22:4) of the restoration of the Davidic dynasty, the social structure, and the worship, which all center on the temple. See also 23:5, 6; 30:9; 33:14–26. All that is threatened for Judah, therefore, can be reversed. BACK TO JEREMIAH 17:25

17:26 the Shephelah ... the hill country . . . the Negeb. The agricultural regions to the west and south of Jerusalem. BACK TO JEREMIAH 17:26

STUDY NOTES FOR JEREMIAH 18

STUDY NOTE FOR JEREMIAH 18:1–20:18 Just as a potter remolds a marred pot, God will remold His people by disciplining them in exile (18:1–17). Jeremiah portrays God’s judgment by breaking a clay jar (ch. 19), and he is mistreated because of his unpopular message (18:18–23; ch. 20). BACK TO JEREMIAH 18:1

STUDY NOTE FOR JEREMIAH 18:2 the potter’s house. Apparently in the Valley of the Son of Hinnom, near the Potsherd Gate (19:2); hence the command to “go down.” See also 7:31. BACK TO JEREMIAH 18:2

STUDY NOTE FOR JEREMIAH 18:4 reworked it into another vessel. The potter has freedom with respect to his plans. The spoiling of his first intention is not final. BACK TO JEREMIAH 18:4

STUDY NOTE FOR JEREMIAH 18:6 O house of Israel. The analogy with Israel follows. The use of “Israel” recalls God’s historic purposes of election for the whole people, purposes to which Judah is now heir. BACK TO JEREMIAH 18:6

STUDY NOTE FOR JEREMIAH 18:7, 8 If at any time ... I will relent. The potter illustration (vv. 2–4) shows that the Lord’s purposed judgment may be revoked by that nation’s repentance. Judah cannot rest simply in being the Lord’s chosen people if by her actions she continues to rebel against Him. From one perspective, the Lord does not change His mind, for He is unchanging and outside of time (Num. 23:19). Yet human actions of faithfulness, repentance, or rebellion have meaning and significance nonetheless. BACK TO JEREMIAH 18:7, 8

STUDY NOTE FOR JEREMIAH 18:12 That is in vain. The people’s hard-heartedness is demonstrated by their refusal to repent even when Jeremiah pleads with them. They would rather remain committed to their rebellion and perish than turn to the Lord and live. However, the prophet’s words also contain a message of hope for the next generation: even in exile, they can repent and receive the Lord’s blessing. BACK TO JEREMIAH 18:12

STUDY NOTE FOR JEREMIAH 18:13 virgin Israel. See note on 14:17.

very horrible thing. One of the strong terms used for idolatry (v. 15; cf. 5:30). BACK TO JEREMIAH 18:13

STUDY NOTE FOR JEREMIAH 18:14 Do the mountain waters. The slopes of the mountains in Lebanon are always covered with snow, and the waters that flow from them never run dry. In terms of faithfulness and consistency, Judah has been the exact opposite. BACK TO JEREMIAH 18:14

STUDY NOTE FOR JEREMIAH 18:15 make offerings. See note on 11:13.

ancient roads ... side roads, not the highway. See note on 6:16. The “side roads” are narrow and dangerous. BACK TO JEREMIAH 18:15

STUDY NOTE FOR JEREMIAH 18:16 hissed at. A gesture of astonishment and mockery. BACK TO JEREMIAH 18:16

STUDY NOTE FOR JEREMIAH 18:17 east wind. Cf. 4:11.

my back, not my face. Withheld favor (2:27). God will turn His back on them. BACK TO JEREMIAH 18:17

STUDY NOTE FOR JEREMIAH 18:18 Come, let us make plots. The Lord’s claim in v. 12 that the people prefer their own plots or plans to obeying the Lord proves true; instead of repenting in response to the prophet’s words, the people plan to harm him.

priest ... wise ... prophet. Three means of receiving the Lord’s wisdom are through the teaching of the Mosaic law (priests; Deut. 33:8–11), reflection on God’s creation (wise men), and the declaration of the word of the Lord (prophets). The people are denying that the Lord has really turned His back on them, as Jeremiah maintains in v. 17. BACK TO JEREMIAH 18:18

STUDY NOTE FOR JEREMIAH 18:19 my adversaries. This is legal language. Jeremiah’s opponents are not merely slandering him with their tongues but are plotting to kill him (v. 23). Anyone who brings a false charge against someone else, such as accusing Jeremiah of being a false prophet, is subject to the penalty they seek for him (see Deut. 19:18, 19). BACK TO JEREMIAH 18:19

STUDY NOTE FOR JEREMIAH 18:20 Should good be repaid with evil. Cf. Ps. 35:12; 1 Pet. 2:19–24.

dug a pit. They have a murderous intention (v. 22). See Jeremiah’s actual experiences in 37:16; 38:6.

stood before you ... for them. See note on 15:1. BACK TO JEREMIAH 18:20

STUDY NOTES FOR JEREMIAH 19

STUDY NOTE FOR JEREMIAH 19:1 buy a potter’s earthenware flask. The word for flask in Hebrew (baqbuq) is onomatopoeic, mimicking the sound of liquid being poured from a long, narrow-necked decanter of some sort. BACK TO JEREMIAH 19:1

STUDY NOTE FOR JEREMIAH 19:2 Valley of the Son of Hinnom. See note on 18:2.

Potsherd Gate. A gate on the south of the city, possibly the Dung Gate (Neh. 2:13). It may be where potters deposit their broken wares, which makes it an appropriate location for the sign. BACK TO JEREMIAH 19:2

STUDY NOTE FOR JEREMIAH 19:3 disaster ... tingle. The words closely resemble 2 Kin. 21:12, which also concerns judgment on Judah and Jerusalem. The judgment is severe and shocking to anyone who hears of it. BACK TO JEREMIAH 19:3

STUDY NOTE FOR JEREMIAH 19:5 Baal. Child sacrifice is more often related to the worship of the god Molech in the OT, but here it is linked to the worship of the Canaanite fertility god, Baal. BACK TO JEREMIAH 19:5

STUDY NOTE FOR JEREMIAH 19:6 Topheth. See note on 7:31. BACK TO JEREMIAH 19:6

STUDY NOTE FOR JEREMIAH 19:7 I will make void the plans of Judah and Jerusalem. The Hebrew verb for “make void” has the same root as “flask” in v. 1, and thus again is onomatopoeic (lit., “I will empty”). Additionally, the Hebrew word for “plans” is used in 18:18 for the “counsel” that Judah expects to continue from the wise and in 18:23 for their “plotting” to kill Jeremiah. Another term is used for “plans” or “plots” in 18:11, 12, 18.

the birds of the air and to the beasts of the earth. Deut. 28:26 threatens the curse of dead bodies’ being left exposed to the birds and wild animals (cf. 7:33). Scholars have shown how important a proper burial was to the ancient Israelites. Therefore, this is an ultimate dishonor (cf. 2 Kin. 23:13–16, 19, 20). BACK TO JEREMIAH 19:7

STUDY NOTE FOR JEREMIAH 19:8 a thing to be hissed at ... and will hiss. Jeremiah frequently combines noun and verb forms from the same Hebrew root in the same verse. This stylistic device is a common feature of his writing. BACK TO JEREMIAH 19:8

STUDY NOTE FOR JEREMIAH 19:9 eat the flesh ... of his neighbor. Such a horror occurs during the siege of 586 B.C. (Lam. 2:20 and note). BACK TO JEREMIAH 19:9

STUDY NOTE FOR JEREMIAH 19:10 Then you shall break the flask. The climax of the scene is another symbolic prophetic action (13:1–11 and notes). The earthenware flask shatters on impact (Ps. 2:9). The metaphor is familiar to the residents of the ancient world whom Jeremiah is to address. BACK TO JEREMIAH 19:10

STUDY NOTE FOR JEREMIAH 19:11 can never be mended. Unlike the soft clay of ch. 18, Judah is so set in her ways that she cannot be reshaped (lit., “healed”) but only destroyed.

Men shall bury ... no place else to bury. See 7:32. BACK TO JEREMIAH 19:11

STUDY NOTE FOR JEREMIAH 19:13 host of heaven. See 8:2 and note; also 2 Kin. 23:4, 5. This probably relates to the worship of the Astarte/Ishtar, the “queen of heaven” (7:18, 19).

defiled like the place. Josiah defiled Topheth (2 Kin. 23:10). BACK TO JEREMIAH 19:13

STUDY NOTE FOR JEREMIAH 19:14 the court of the LORD’s house. Jeremiah repeats his main message in the temple in Jerusalem to ensure that it reaches a wider audience, triggering immediate opposition from the priests who are in charge of the temple. BACK TO JEREMIAH 19:14

STUDY NOTES FOR JEREMIAH 20

STUDY NOTE FOR JEREMIAH 20:1 Pashhur. The name is apparently common (cf. 21:1; 38:1, each text possibly referring to a different man). Note that senior priests are among Jeremiah’s audience in the valley (19:1), and Pashhur is perhaps among them. BACK TO JEREMIAH 20:1

STUDY NOTE FOR JEREMIAH 20:2 beat Jeremiah. Pashhur’s duties as governor of the temple include restraining those whose actions disrupt temple worship (29:26; Deut. 25:2, 3). Yet he does nothing about the idolatrous practices that Jeremiah identifies in 7:30, all the while persecuting the prophet by having him beaten and confined. Jeremiah’s prayer in 15:18 shows that faithful prophetic preaching is dangerous.

the prophet. This title affirms Jeremiah’s status as a true prophet, despite the legal action against him.

the upper Benjamin Gate. A prominent gate into the temple. BACK TO JEREMIAH 20:2

STUDY NOTE FOR JEREMIAH 20:3–6 Terror on Every Side. See 6:25. The people should be afraid to be associated with Pashhur, because he is a highly visible example of why the Lord’s anger is falling on them. He has abused God’s prophet openly while tolerating false prophets. As a result, he and his companions will become living examples of the truth of Jeremiah’s threats of exile. BACK TO JEREMIAH 20:3

STUDY NOTE FOR JEREMIAH 20:7 deceived me ... was deceived. Jeremiah did not foresee the trials that his task would bring, and he received his call (esp. perhaps 1:7, 8) as an overpowering compulsion (4:10). He laments his struggles in prayer, wrestling with God, his enemies, and himself. In saying that God has deceived him, he uses the same verb used of the Lord’s strategy in using false prophets to tell King Ahab what he wanted to hear (1 Kin. 22). However, God is not using Jeremiah like one of those false prophets but rather like Micaiah, telling the painful truth to those who do not want to listen. BACK TO JEREMIAH 20:7

STUDY NOTE FOR JEREMIAH 20:8 For whenever I speak ... destruction. A compulsion he cannot control makes him utter his message of coming wrath (see Amos 3:8; 1 Cor. 9:16; 2 Cor. 5:14). BACK TO JEREMIAH 20:8

STUDY NOTE FOR JEREMIAH 20:10 Terror is on every side. See 6:25. If Jeremiah were deceived and his message were false, then the authorities could act against him. BACK TO JEREMIAH 20:10

STUDY NOTE FOR JEREMIAH 20:11 dread warrior. As is typical in laments, the prophet turns from describing the difficulty of his situation to expressing his confidence in God’s power and protection. He anticipates that the Lord will act to vindicate him. BACK TO JEREMIAH 20:11

STUDY NOTE FOR JEREMIAH 20:14 Cursed. Unlike Jeremiah’s earlier laments (11:18–20; 15:10), this time there are no words from the Lord designed to encourage Jeremiah. He feels alone in his depression. Normally the person who brings a father the good news of the safe arrival of a baby boy is blessed, but here the prophet curses him. The Spirit has permitted this record of Jeremiah’s near-total despair to be preserved for the encouragement and consolation of believers in Christ: great faith is not incompatible with deep struggles. The prophet’s words are like Job’s (Job 3:1–26). BACK TO JEREMIAH 20:14

STUDY NOTE FOR JEREMIAH 20:16 the cities ... overthrew. Sodom and Gomorrah, whose fate is proverbial (Gen. 18; 19; cf. Is. 1:9; Amos 4:11). BACK TO JEREMIAH 20:16

STUDY NOTES FOR JEREMIAH 21

STUDY NOTE FOR JEREMIAH 21:1 –24:10 These chapters narrate the end of the Davidic dynasty, making it clear that disaster and exile are God’s judgment on the sins of Judah’s kings and people. Jeremiah denounces false prophets who lead the people astray (ch. 23), but also sounds a note of hope as God promises to gather a remnant of His people from captivity under the leadership of “a righteous Branch” from David’s house (23:3–8). The twin messages of judgment and future restoration are repeated in Jeremiah’s vision of two baskets of figs (ch. 24).

21:1 Zedekiah. The name means “the Lord is my righteousness.” See note on 1:2.

sent to him. Zedekiah maintains a vacillating dependence on Jeremiah without the moral courage to obey his warnings (37:3, 21; 38:5, 14, 19, 24–26). Having been placed on the throne by the Babylonians, he has only a tenuous hold on power, especially after he rebels against them.

Pashhur. Not necessarily the same Pashhur as in 20:1 (see note) or 38:1.

Zephaniah. A priest and the son of Maaseiah (29:25, 29; 37:3; 52:24), not the same as the prophet Zephaniah (Zeph. 1:1). In 2 Kin. 25:18, he is called “the second priest.” BACK TO JEREMIAH 21:1

STUDY NOTE FOR JEREMIAH 21:2 Inquire. A request for guidance. Not all such inquiries are sincere attempts to seek the Lord (see Ezek. 20:1–3).

Nebuchadnezzar. King of Babylon, 605–562 B.C. His name is formed with “Nabu” (or “Nebo”), a Babylonian god (Is. 46:1; Dan. 1:1). The variant form “Nebuchadrezzar” (text note) matches the Babylonian spelling more closely.

making war against us. Zedekiah has been a vassal of Nebuchadnezzar (37:1), but he rebels against Babylon in 589 B.C. Nebuchadnezzar finally lays siege to Jerusalem in 587.

wonderful deeds. The miraculous works of the Lord in the past for His people, perhaps especially His deliverance of Jerusalem from the Assyrians in the days of Hezekiah (see 2 Kin. 18, 19). BACK TO JEREMIAH 21:2

STUDY NOTE FOR JEREMIAH 21:4 the Chaldeans. Chaldea is part of Babylon and the home of the dynasty founded by Nebuchadnezzar’s father, Nabopolassar. For this reason, “Chaldeans” sometimes serves as an alternative name for the Babylonians. BACK TO JEREMIAH 21:4

STUDY NOTE FOR JEREMIAH 21:5 I myself will fight against you ... outstretched hand ... strong arm. The language depicts the Lord’s power in war, especially during the exodus, now horrifyingly turned against His people (Deut. 4:34; 5:15; 7:19; Amos 5:18).

anger ... fury ... great wrath. See Deut. 29:23. BACK TO JEREMIAH 21:5

STUDY NOTE FOR JEREMIAH 21:7 pestilence, sword, and famine. See note on 14:12. BACK TO JEREMIAH 21:7

STUDY NOTE FOR JEREMIAH 21:8 I set before you the way of life and the way of death. In Deut. 30:19, Israel is given the choice between long life in the land if she obeys the Lord or exile if she is disobedient. However, since the people and their fathers have already chosen the way of disobedience and death, the choice for Jeremiah’s generation is simply between death for those who remain in Jerusalem and exile for those who surrender to the Babylonians. BACK TO JEREMIAH 21:8

STUDY NOTE FOR JEREMIAH 21:10 for harm and not for good. In contrast to the Lord’s good plans for those already in exile (29:11). BACK TO JEREMIAH 21:10

STUDY NOTE FOR JEREMIAH 21:11 Now begins a section of oracles directed toward the last kings of Judah. BACK TO JEREMIAH 21:11

STUDY NOTE FOR JEREMIAH 21:12 Execute justice. See 9:24. This requirement of justice is expected both of the earthly king and the messianic King (23:5; 2 Sam. 8:15; 1 Kin. 3:28; Ps. 72:1, 2). BACK TO JEREMIAH 21:12

STUDY NOTE FOR JEREMIAH 21:13 rock of the plain. The residents of Jerusalem are confident in its inaccessible location, yet they will find their confidence misplaced, as the Jebusites did before them (2 Sam. 5:6, 7). BACK TO JEREMIAH 21:13

STUDY NOTES FOR JEREMIAH 22

STUDY NOTE FOR JEREMIAH 22:2 O king of Judah. A word for any of the kings, serving as the prelude to a demonstration of their virtually unbroken failure. They sit on David’s throne but they do not follow his example. As in 17:25, the future of the Davidic dynasty is tied to the faithfulness of the nation’s kings. BACK TO JEREMIAH 22:2

STUDY NOTE FOR JEREMIAH 22:3 the resident alien, the fatherless, and the widow. Three of the most powerless groups in the community, whom the kings must protect (Ex. 22:22–24). BACK TO JEREMIAH 22:3

STUDY NOTE FOR JEREMIAH 22:5 I swear by myself. See Gen. 22:16; Is. 45:23 and notes.

this house. See 2 Sam. 7, where the promise was first made to David. “House” can refer to David’s family as well as to a physical building. BACK TO JEREMIAH 22:5

STUDY NOTE FOR JEREMIAH 22:6 Gilead ... Lebanon. These are fertile regions (cf. 8:22 and note). In the prophet’s day, Lebanon is well-watered and rich in forests, especially cedar, which was used for the Jerusalem temple (1 Kin. 5:6–10). BACK TO JEREMIAH 22:6

STUDY NOTE FOR JEREMIAH 22:7 prepare. Lit. “consecrate.” Language normally used of war undertaken by God for His people is used, shockingly, of a foreign army arrayed against God’s people (6:4, 5; 21:4, 5). BACK TO JEREMIAH 22:7

STUDY NOTE FOR JEREMIAH 22:10 dead ... him who goes away. Josiah and his son Shallum (v. 11). Shallum, also known as Jehoahaz, reigns briefly and is exiled to Egypt in 609 B.C. (2 Kin. 23:30–34). This saying probably dates from that year. BACK TO JEREMIAH 22:10

STUDY NOTE FOR JEREMIAH 22:14 cedar ... vermilion. Expensive architectural touches paid for by oppressive taxation of the poor. BACK TO JEREMIAH 22:14

STUDY NOTE FOR JEREMIAH 22:15 Do you think ... well with him. The contrast is between kingship seen as the exercise of justice (Josiah) and kingship as an opportunity for getting wealth (Jehoiakim). BACK TO JEREMIAH 22:15

STUDY NOTE FOR JEREMIAH 22:16 Is not this to know me. See note on Ps. 9:18. Knowing the Lord requires being faithful to His commands (Mic. 6:6–8; John 14:15, 17). BACK TO JEREMIAH 22:16

STUDY NOTE FOR JEREMIAH 22:17 your. Jehoiakim.

dishonest gain ... innocent blood ... oppression. Jehoiakim is guilty of all of the evils Jeremiah condemns (6:13; 7:6; 19:4; 21:12; and cf. 26:20–23). BACK TO JEREMIAH 22:17

STUDY NOTE FOR JEREMIAH 22:19 burial of a donkey. The extreme shame of no burial, rather than the kind of burial given to family members or respected leaders. See 7:33; 8:1, 2 and notes; cf. 15:3. BACK TO JEREMIAH 22:19

STUDY NOTE FOR JEREMIAH 22:20 Lebanon ... Bashan ... Abarim. These mountainous regions lie to the north, northeast, and southeast, respectively. Jerusalem is pictured as wailing for help to former allies (her “lovers”), themselves now powerless before Babylon, leaving Jerusalem to cry alone. BACK TO JEREMIAH 22:20

STUDY NOTE FOR JEREMIAH 22:22 the wind shall shepherd all your shepherds. The wind often represents the Lord’s judgment (e.g., 4:11); the shepherds are Judah’s kings. See note on 2:8. BACK TO JEREMIAH 22:22

STUDY NOTE FOR JEREMIAH 22:23 inhabitant of Lebanon. In the present context, this phrase is a figure for Jerusalem. (The phrase itself is related to the close trade connections between Jerusalem and Lebanon.) The temple and palace were built with cedar from Lebanon (v. 6 note). The name connotes Judah’s pride and false sense of security. BACK TO JEREMIAH 22:23

STUDY NOTE FOR JEREMIAH 22:24–30 Oracle against Jehoiachin (here called “Coniah”), after whose brief reign (December 598–March 597 B.C.) the first major deportations to Babylon occur.

22:24 signet. Represents the identity of the owner and is used to sign important documents. To reject it is shocking. This indicates a temporary end to the promise to David and his line. Jehoiachin is the last in the direct line of Davidic kings. Zedekiah, who succeeded him and who reigns when the Babylonians destroy Jerusalem, was Jehoicahin’s uncle. Later, the same language is used to promise a renewal of the Davidic kingdom (Hag. 2:23). BACK TO JEREMIAH 22:24

STUDY NOTE FOR JEREMIAH 22:25 the Chaldeans. See note on 21:4. BACK TO JEREMIAH 22:25

STUDY NOTE FOR JEREMIAH 22:26 I will hurl you and the mother who bore you. See 13:18 and note. For other instances of “hurl,” see 1 Sam. 18:11; Jon. 1:4.

into another country. This reference to exile in Babylon is fulfilled in 597 B.C. (29:2; 2 Kin. 24:15). BACK TO JEREMIAH 22:26

STUDY NOTE FOR JEREMIAH 22:28 a despised, broken pot. Jehoiachin is like the shattered clay vessel of ch. 19. BACK TO JEREMIAH 22:28

STUDY NOTE FOR JEREMIAH 22:29 O land, land, land. In this address to the land, the Lord expresses His grief over His inheritance that has been defiled by Judah’s sin (2:7 and note; 12:4). The triple repetition adds emphasis, as with the triple repetition of “holy” in Is. 6. BACK TO JEREMIAH 22:29

STUDY NOTE FOR JEREMIAH 22:30 Write this man down as childless. Though Jehoiachin had seven sons (1 Chr. 3:17, 18), none of them will reign as king over Judah. Promises of future Davidic kingship (e.g., 23:5, 6) are fulfilled beyond the scope of the historical Israelite and Judahite kingdoms—in Christ the Son of Man (Dan. 7:13 and note) and the greatest son of David (Matt. 22:41–46). Even the promise to Zerubbabel (Hag. 2:23), Jehoiachin’s grandson (1 Chr. 3:19), finds fulfillment in Christ, since Zerubbabel never reigns as king. After Zerubbabel, the monarchy is essentially abandoned until the coming of Christ (Mic. 5:3). BACK TO JEREMIAH 22:30

STUDY NOTES FOR JEREMIAH 23

STUDY NOTE FOR JEREMIAH 23:1 the shepherds. The kings of Judah. It is typical of the prophets to use language imbued with shepherd imagery in order to criticize royalty. Elsewhere, shepherd imagery is used positively to speak of exemplary leadership (cf. Ps. 23). BACK TO JEREMIAH 23:1

STUDY NOTE FOR JEREMIAH 23:3 I will. The failure of the kings requires the Lord Himself to take control in a new way (24:7 note).

remnant. The gathering of the remnant shows the continuing care of the Lord for His people and His determination to fulfill His covenantal purposes. In the present context, the doctrine of the remnant suggests first of all the breaking off of certain of Judah’s branches (vv. 1, 2; cf. Rom. 11:17–24) following the king’s neglect and the due punishment (Introduction: Characteristics and Primary Themes).

bring them back to their fold. The Lord Himself is now the Shepherd (Ps. 23; Ezek. 34:11), a role that Jesus takes up in the NT (John 10:14). BACK TO JEREMIAH 23:3

STUDY NOTE FOR JEREMIAH 23:4 I will set shepherds over them. Under the Shepherd there will be true shepherds who will faithfully administer the kingdom in the new age (Mic. 5:5; 1 Pet. 5:2–4). BACK TO JEREMIAH 23:4

STUDY NOTE FOR JEREMIAH 23:5, 6 raise up for David. This messianic promise is a fulfillment of the promise to David (2 Sam. 7:12; Matt. 1:1, 17) and follows repeated indictments against Judah’s shepherd leaders. Despite the coming judgment, the Lord will install a future Davidic king.

23:5 a righteous Branch. A messianic term. See Is. 4:2; 11:1; and Zech. 6:12, where Zerubbabel is a type of Christ.

execute justice and righteousness. See note on 21:12. This messianic King will be quite unlike Zedekiah and Jehoiakim. BACK TO JEREMIAH 23:5

23:6 Judah ... Israel. The reunification of Judah and Israel marks the messianic age (Ezek. 37:15–22).

securely. The blessings of the messianic kingdom will include deliverance from the political and military turmoil surrounding Judah. The Sinai covenant promises this as the reward for obedience, but old covenant Israel never experiences it because of her repeated disobedience. In the future, the Messiah’s own righteous obedience will usher in this long-awaited peace for His people.

name. In Scripture, names are understood as designations of character, not arbitrary labels. See “Immanuel” in Is. 7:14 and the names in Is. 9:6.

The LORD is our righteousness. Righteous rule is the hallmark of the Messiah’s reign. Zedekiah’s name means “the Lord is righteous.” BACK TO JEREMIAH 23:6

STUDY NOTE FOR JEREMIAH 23:7 out of the land of Egypt. Until this point in old covenant history, the exodus from Egypt has been the paradigm of deliverance. This future salvation from the north country (Babylon) will so far exceed the Egyptian experience as to replace it as the new paradigm of redemption. BACK TO JEREMIAH 23:7

STUDY NOTE FOR JEREMIAH 23:9 the prophets. See theological note “The Prophets of God” on p. 279.

like a drunken man. Judgment is frequently compared to drunkenness in the OT (Is. 51:21–23; Jer. 25:15, 16): a state of staggering and confusion that ends with falling down and being unable to get up. As a prophet, Jeremiah identifies with those against whom he is prophesying and feels within himself the judgment that is coming upon them. The false prophets have no such compassion or empathy. BACK TO JEREMIAH 23:9

STUDY NOTE FOR JEREMIAH 23:11 prophet and priest. These groups are supposed to communicate the Lord’s will to the people through bringing the word and teaching the law. If these men are ungodly, how can God’s people be expected to find the way of truth? BACK TO JEREMIAH 23:11

STUDY NOTE FOR JEREMIAH 23:14 they commit adultery ... his evil. Right belief and right action are inseparable in the OT; it is no accident that those who have not heard God’s revelation actively encourage evil. See 29:21–23. This may refer to spiritual adultery as well as to physical adultery. The prophets of the southern kingdom of Judah have become just like the prophets of the old northern kingdom of Israel, which has long since been destroyed by God’s judgment.

like Sodom ... like Gomorrah. See 20:16; Is. 1:9 and notes. The comparison of Jerusalem to Sodom and Gomorrah is shocking and ominous. BACK TO JEREMIAH 23:14

STUDY NOTE FOR JEREMIAH 23:15 bitter food ... poisoned water. See Jer. 9:15. The imagery in these verses describes a shocking reversal. Instead of a rich banquet, the Lord serves a meal of bitterness and poison. BACK TO JEREMIAH 23:15

STUDY NOTE FOR JEREMIAH 23:18 stood in the council of the LORD. The Hebrew word translated “council” here and in v. 22 may also be translated “counsel,” depending on whether the emphasis is on God’s deliberations with the heavenly “council” (1 Kin. 22:19–22; Job 1:6) or on the “counsel” resulting from those deliberations. The word is translated “secret” in Amos 3:7. BACK TO JEREMIAH 23:18

STUDY NOTE FOR JEREMIAH 23:19 the storm of the LORD. Entering the presence of the Lord is often likened to experiencing a storm or a tempest (see Job 38:1; Ezek. 1:4). BACK TO JEREMIAH 23:19

STUDY NOTE FOR JEREMIAH 23:20 In the latter days. This does not refer to the end times, but rather to the fact that subsequent events will show the truth of a prophet’s words. Jeremiah’s prophecies are later vindicated by the fall of Jerusalem. BACK TO JEREMIAH 23:20

STUDY NOTE FOR JEREMIAH 23:21 I did not send. See 14:14.

yet they ran ... prophesied. The prophets are a picture of zeal in their self-serving propagation of falsehood. See theological note “Prophets” on p. 279. BACK TO JEREMIAH 23:21

STUDY NOTE FOR JEREMIAH 23:22 council. See note on v. 18. BACK TO JEREMIAH 23:22

STUDY NOTE FOR JEREMIAH 23:23 at hand ... far away. Nothing, near or far, can escape God’s knowledge (Ps. 139:2; Amos 9:2, 3). The Lord is not tied to a particular geographical location, as the pagan gods are. BACK TO JEREMIAH 23:23

STUDY NOTE FOR JEREMIAH 23:24 See theological note “The Omnipresence of God” on previous page. BACK TO JEREMIAH 23:24

STUDY NOTE FOR JEREMIAH 23:25 dreamed ... dreamed. The dream is one way in which a revelation might come to a prophet (Num. 12:6; cf. Joel 2:28); yet such claims should always be treated with due suspicion and tested against the rest of God’s revelation (Deut. 13:1–3). BACK TO JEREMIAH 23:25

STUDY NOTE FOR JEREMIAH 23:28 dream ... word ... straw ... wheat. The false dream is to the true prophetic word as straw is to wheat; only the wheat has any value. The question “What has straw in common with wheat?” probably reflects a contemporary proverb. BACK TO JEREMIAH 23:28

STUDY NOTE FOR JEREMIAH 23:29 fire ... hammer. There can be no mistaking the true word because of its inevitable effects (Amos 3:8). BACK TO JEREMIAH 23:29

STUDY NOTE FOR JEREMIAH 23:30 who steal my words. For a case of prophetic jealousy, see 1 Kin. 22:24. BACK TO JEREMIAH 23:30

STUDY NOTE FOR JEREMIAH 23:31 declares the LORD ... and declare, ‘declares the LORD.’ The false prophets disguise their own words as words from God by using the prophetic formula. Alternatively, the Septuagint, instead of “and declare, ‘declares the Lord,’” has “and sleep their sleep,” which comes from a different but related Hebrew root. BACK TO JEREMIAH 23:31

STUDY NOTE FOR JEREMIAH 23:33 burden. This word is typically used in judgment oracles. The people’s desire for a message from God might sound spiritual, but it is actually a rebellious refusal to listen to the clear word that He has already declared to them. BACK TO JEREMIAH 23:33

STUDY NOTES FOR JEREMIAH 24

STUDY NOTE FOR JEREMIAH 24:1–10 A vision of two baskets of figs, one representing those exiled to Babylon and the other those who will resist exile and with it the Lord’s purpose of judgment and salvation. This prophecy reveals that it is too late to avert the exile by repentance (21:9).

24:1 Jeconiah ... to Babylon. The first large deportation was in 597 B.C. (2 Kin. 24:14–16). Jeconiah is yet another name for Jehoiachin, who is also known as Coniah (22:24).

placed before the temple. Represent an offering of the firstfruits: the good figs are accepted while the bad figs are rejected. BACK TO JEREMIAH 24:1

STUDY NOTE FOR JEREMIAH 24:2 very good figs ... very bad figs. Those who remain behind in Judah regard the people sent into exile as self-evidently under God’s judgment. However, this vision reveals that the exiles are the remnant that will be preserved for God’s purposes (“good figs”), while those who remain in Judah are beyond redemption and can only be destroyed by judgment (“bad figs,” vv. 8–10). BACK TO JEREMIAH 24:2

STUDY NOTE FOR JEREMIAH 24:5 the Chaldeans. See note on 21:4. BACK TO JEREMIAH 24:5

STUDY NOTE FOR JEREMIAH 24:6 I will build them up. The Lord’s plan for the exiles is positive: to build them up and plant them, not to tear them down or uproot them (cf. 1:10). The vocabulary of this section displays many similarities to the account of Jeremiah’s call in 1:4–19. BACK TO JEREMIAH 24:6

STUDY NOTE FOR JEREMIAH 24:7 I will give them a heart to know. The Lord’s answer to His people’s inability to maintain the covenant relationship is that He Himself will intervene and create in them a new capacity for knowing Him.

they shall be my people and I will be their God. Use of the basic covenant formula (32:38; Lev. 26:12) shows that this answer is nothing less than a new covenant. The theology introduced here is developed at 31:31–34. BACK TO JEREMIAH 24:7

STUDY NOTE FOR JEREMIAH 24:8 those who dwell in the land of Egypt. Some people flee to Egypt before, during, and after the Babylonian invasion (see ch. 43). Yet even though these people have escaped the judgment of God on the earthly plane, they are not included in the good figs. The future of the Lord’s people lies with those undergoing the exile in Babylon. BACK TO JEREMIAH 24:8

STUDY NOTES FOR JEREMIAH 25

STUDY NOTE FOR JEREMIAH 25:1–29:32 Jeremiah predicts seventy years of Babylonian captivity for Judah as judgment for persistent sin, and he warns the neighboring nations as well of judgment at the hands of Babylon (ch. 25). His message meets opposition from false prophets, priests, and the people (chs. 26–29).

25:1 fourth year of Jehoiakim. The Babylonian armies move down the Mediterranean coast in 605 B.C., and Judah becomes a vassal state. This is the same year in which Jeremiah dictates a message of judgment that his scribe, Baruch, reads to King Jehoiakim (ch. 36). BACK TO JEREMIAH 25:1

STUDY NOTE FOR JEREMIAH 25:3 thirteenth year of Josiah. See 1:2 and notes.

persistently. Jeremiah’s persistence is part of a long prophetic mission to Israel. He has been preaching for twenty-three years at the time this oracle is given. The faithful prophets Uriah (26:20–23), Zephaniah, and Habakkuk are also prophesying during this time. Like his predecessors and contemporaries, Jeremiah does not receive a positive response to his ministry (7:13 and note). BACK TO JEREMIAH 25:3

STUDY NOTE FOR JEREMIAH 25:5–7 Turn now, every one of you. An apt summary of what all of the faithful prophets of the Lord said to the people. Jeremiah’s message to the old covenant community is that obedience to the Mosaic covenant is essential if the people are to stay in the land God has given them. BACK TO JEREMIAH 25:5

STUDY NOTE FOR JEREMIAH 25:9 tribes of the north. Babylon and her allies (1:15; 6:1).

Nebuchadnezzar ... my servant. See also 27:6. He is God’s “servant” in the sense of being appointed as an agent of His judgment. Even though Nebuchadnezzar has his own sinful motivations for his actions, the Lord can overrule his purposes to accomplish His goals. In the same way, Cyrus is called God’s “anointed” for the purpose of releasing the exiles to return to their land (Is. 45:1). The Lord is able to pronounce doom and blessing ahead of time in very specific terms, naming individuals, because He is the sovereign God who controls the outcome of all events.

surrounding nations. See vv. 19–26. The judgment on Judah is only the beginning of a general judgment.

everlasting desolation. Hb. olam often means everlasting but sometimes simply means a lengthy period of time (Is. 58:12; Jer. 5:15). The following verses make it clear that the land will be restored after seventy years. BACK TO JEREMIAH 25:9

STUDY NOTE FOR JEREMIAH 25:11, 12 seventy years. See 29:10. This period may be counted in round figures from 605 B.C. (v. 1; Dan. 1:1) to 538 B.C., when the exiles begin to return home after Cyrus’s decree (2 Chr. 36:20–23; Dan. 9:1, 2). In Zech. 1:12, the prophecy seems to be applied to the time between the destruction of the first temple in 586 B.C. and its rebuilding in 515 B.C., so it may simply represent the span of a person’s lifetime. The seventy years allow the Lord’s word of judgment to have full effect before new salvation can be experienced.

25:12 punish the king of Babylon. This prophecy is developed further in chs. 50; 51. The agent of punishment is in turn punished for its own sins, in particular the brutality of its conquest (50:18; cf. Is. 10:5–7, 12). Babylon falls to the Medes and Persians in 539 B.C., and over succeeding centuries becomes increasingly impoverished and insignificant. BACK TO JEREMIAH 25:11, 12

STUDY NOTE FOR JEREMIAH 25:13 in this book. In the Septuagint, the “oracles against the nations” from chs. 46–51 occur after this phrase. The order of these oracles also differs between the Hebrew and Greek texts. This phrase indicates that Jeremiah’s oracles will be written down and preserved for future generations. BACK TO JEREMIAH 25:13

STUDY NOTE FOR JEREMIAH 25:14 many nations and great kings. Possibly Persia and its allies, but more likely a general statement of the principle that agents of God’s judgment are themselves subject to judgment (v. 12 note). BACK TO JEREMIAH 25:14

STUDY NOTE FOR JEREMIAH 25:15 this cup of the wine of wrath. See note on 23:9. BACK TO JEREMIAH 25:15

STUDY NOTE FOR JEREMIAH 25:18 Jerusalem and ... Judah. God’s judgment is first visited upon His chosen people, as befits those who are most privileged (25:29; Amos 3:2). The other nations that Jeremiah goes on to list are the same as those who are the subject of the oracles in chs. 46–51, except for Damascus. The nations are ordered from south to north according to their geographic locations. BACK TO JEREMIAH 25:18

STUDY NOTE FOR JEREMIAH 25:20 Ashkelon ... remnant of Ashdod. This list of Philistine cities omits Gath, apparently already destroyed (Amos 1:6–8). Ashdod was partially destroyed by the Egyptians during the seventh century, roughly one hundred years or so before this oracle is given. See also 47:1–7. BACK TO JEREMIAH 25:20

STUDY NOTE FOR JEREMIAH 25:21 Edom, Moab, and ... Ammon. See 48:1–49:22. BACK TO JEREMIAH 25:21

STUDY NOTE FOR JEREMIAH 25:22 Tyre ... Sidon. The principal cities of Phoenicia, both ports on the Mediterranean coast. See Ezek. 28:1–23. BACK TO JEREMIAH 25:22

STUDY NOTE FOR JEREMIAH 25:23 Dedan, Tema. Tribes living in northern Arabia (Is. 21:13, 14). “Buz” is probably an Arabian tribal group as well. BACK TO JEREMIAH 25:23

STUDY NOTE FOR JEREMIAH 25:24 Arabia. See 49:28–33. BACK TO JEREMIAH 25:24

STUDY NOTE FOR JEREMIAH 25:25 Zimri. Unknown.

Media. Having themselves been defeated by Cyrus and incorporated into his empire, the Medes participate with the Persians in the conquest. BACK TO JEREMIAH 25:25

STUDY NOTE FOR JEREMIAH 25:26 Babylon. Hb. “Sheshach” (text note). This word is an allusion to Babylon based on the word “Babel,” using a code that substitutes for each consonant the corresponding one from the alphabet written in reverse. In English, e.g., ABC would become ZYX. BACK TO JEREMIAH 25:26

STUDY NOTE FOR JEREMIAH 25:29 city that is called by my name. Jerusalem; see notes on 7:10–15. The Lord will not punish His own people while ignoring the wickedness of other nations. An important factor in the theology of judgment against the nations is that the honor of God’s own name is at stake in the fate of His people. BACK TO JEREMIAH 25:29

STUDY NOTE FOR JEREMIAH 25:30 those who tread grapes. Wine production at this time involves stomping on the grapes in large vats. Those who tread the grapes have their clothes covered with red juice, which forms a potent image of judgment in the Bible (see Is. 63:1–6; Rev. 14:19, 20). Since this is a joyful event, it is also associated with happy shouts. BACK TO JEREMIAH 25:30

STUDY NOTE FOR JEREMIAH 25:31 indictment. A legal action in which the Lord claims His right to punish the guilty (2:9 note). BACK TO JEREMIAH 25:31

STUDY NOTE FOR JEREMIAH 25:34 shepherds. See note on 2:8.

roll in ashes. A symbol of mourning. BACK TO JEREMIAH 25:34

STUDY NOTE FOR JEREMIAH 25:38 Like a lion. See v. 30 and note on 2:15. Here Jeremiah refers to the Lord going out in judgment against His own people (Amos 3:8). BACK TO JEREMIAH 25:38

STUDY NOTES FOR JEREMIAH 26

STUDY NOTE FOR JEREMIAH 26:1 In the beginning of the reign of Jehoiakim. Possibly his first year (609–608 B.C.). The previous chapter records oracles and events from Jehoiakim’s fourth year, so it is clear that Jeremiah’s prophecies are not recorded in chronological order. The fuller account of the temple sermon in 7:1–15 is not dated. This date formula brings Jehoiakim into the foreground as one who rejects Jeremiah’s words (ch. 36). BACK TO JEREMIAH 26:1

STUDY NOTE FOR JEREMIAH 26:2–6 Summarizes the sermon delivered in ch. 7.

26:2 the court. Probably the inner courtyard. BACK TO JEREMIAH 26:2

STUDY NOTE FOR JEREMIAH 26:8 You shall die. This phrase is used in handing down the sentence for capital crimes (Ex. 21:15–17; Deut. 18:20). Jeremiah is evidently held to be a false prophet because of the people’s belief that God’s temple can never be destroyed. The people’s response to the Lord’s messenger is indicative of their attitude to the Lord (see Matt. 21:35, 36). BACK TO JEREMIAH 26:8

STUDY NOTE FOR JEREMIAH 26:10 the officials of Judah. These individuals have legal duties in the royal administration, and their arrival indicates that formal proceedings against Jeremiah are about to begin.

New Gate. The gates of a city are the normal place for court hearings in ancient Israel and Judah (Ruth 4:1; Prov. 31:23). BACK TO JEREMIAH 26:10

STUDY NOTE FOR JEREMIAH 26:12–15 Jeremiah’s defense is that the Lord gave him the message to prophesy, but that defense can only be evaluated with the benefit of hindsight. Yet to execute him before seeing his message fulfilled or falsified is to risk incurring the guilt of shedding innocent blood. BACK TO JEREMIAH 26:12

STUDY NOTE FOR JEREMIAH 26:16 This man does not deserve the sentence of death. Cf. v. 11. This verdict is a remarkable vindication of Jeremiah’s authenticity as a prophet. Crucially, the people, who at first sided with the priests and the prophets against Jeremiah (v. 8), seem to have joined the officials in defending Jeremiah’s right to speak. BACK TO JEREMIAH 26:16

STUDY NOTE FOR JEREMIAH 26:18, 19 Micah of Moresheth. His precedent is cited in support of the judgment just given, because as a result of his prophecy that Jerusalem would fall (Mic. 3:12), the people repented of their sin. King Hezekiah prayed for Jerusalem and avoided defeat by the Assyrians in 701 B.C. (cf. Is. 37:14–38). Unfortunately, though Jeremiah’s life is spared, the people of his day do not follow Hezekiah’s example in repenting before the Lord. BACK TO JEREMIAH 26:18, 19

STUDY NOTE FOR JEREMIAH 26:20–23 The story of Uriah shows that Jeremiah is not alone in his preaching. It also stresses that Jeremiah’s escape is not the most important point of this chapter, but rather Judah’s opposition to the word of God through his prophets. Uriah dies but Jeremiah lives to complete his God-ordained ministry. Compare the various fates of the heroes of faith in Heb. 11:32–38. BACK TO JEREMIAH 26:20

STUDY NOTE FOR JEREMIAH 26:22 Elnathan the son of Achbor. Contrast his action on Jeremiah’s behalf in 36:12, 25—an evidence of shifting roles that put Jeremiah’s safety into question. The Egyptians placed Jehoiakim on the throne, which perhaps explains how he is able to extradite the prophet Uriah from there. BACK TO JEREMIAH 26:22

STUDY NOTE FOR JEREMIAH 26:23 burial place of the common people. The cemetery is located east of Jerusalem in the Kidron Valley (2 Kin. 23:6). BACK TO JEREMIAH 26:23

STUDY NOTE FOR JEREMIAH 26:24 Ahikam the son of Shaphan was with Jeremiah. An official under Josiah (2 Kin. 22:12, 14); his support may be the decisive factor in Jeremiah’s deliverance. His father, Shaphan, was a key reformer in Josiah’s time (2 Kin. 22:3–14), and at least three brothers of his also engage in public affairs: Elasah (29:3), Gemariah (36:10–12, 25), and Gedaliah, who governs Judah after Jerusalem’s destruction (39:14; 40:5–16). BACK TO JEREMIAH 26:24

STUDY NOTES FOR JEREMIAH 27

STUDY NOTE FOR JEREMIAH 27:1 the reign of Zedekiah. Most manuscripts have “Jehoiakim,” though some do have “Zedekiah.” It is clear from the rest of the chapter that Zedekiah is the correct attribution. The scribal error probably came from the similarity between the opening of this chapter and 26:1. The entire verse is missing from the Septuagint. BACK TO JEREMIAH 27:1

STUDY NOTE FOR JEREMIAH 27:2 straps and yoke-bars. As in chs. 13 and 19, Jeremiah is to perform a sign-act visibly depicting his message. In this case, he is to wear a yoke symbolizing submission to the Babylonians. BACK TO JEREMIAH 27:2

STUDY NOTE FOR JEREMIAH 27:3 Send word. The Hebrew has “Send them,” which may suggest that the prophet is to send yokes to each of the envoys.

Edom ... Sidon. See 25:21, 22; these nations are under the Lord’s judgment as well.

envoys who have come ... to Zedekiah. Probably they have come to discuss rebellion, in league with Egypt, against Nebuchadnezzar. BACK TO JEREMIAH 27:3

STUDY NOTE FOR JEREMIAH 27:5 great power and my outstretched arm. See 21:5.

have made the earth ... give it to whomever it seems right. With an argument from creation, the Lord claims rights over all nations. See Dan. 2:38; 4:25 (also Nebuchadnezzar). BACK TO JEREMIAH 27:5

STUDY NOTE FOR JEREMIAH 27:6 my servant. Even mighty Nebuchadnezzar must do the Lord’s bidding.

the beasts of the field. The Lord will make even the wild animals obey Nebuchadnezzar, putting him in a position like that of Adam before the fall. Humans will similarly have to submit to the Babylonian leader. BACK TO JEREMIAH 27:6

STUDY NOTE FOR JEREMIAH 27:7 his son and his grandson. Nebuchadnezzar’s chosen successors, not necessarily those who are physically his offspring. BACK TO JEREMIAH 27:7

STUDY NOTE FOR JEREMIAH 27:8 the sword ... famine ... pestilence. See note on 14:12. These covenant curses will descend even on the surrounding nations if they disobey the Lord’s word through His prophet. BACK TO JEREMIAH 27:8

STUDY NOTE FOR JEREMIAH 27:9 prophets ... sorcerers. All these serve merely to bolster the political system, in this case with an exhortation not to submit to Babylon, which is exactly the same message of the false prophets in Judah. These false prophets and other classes are forbidden in Israel (14:14; Lev. 19:26; Deut. 18:10, 11). BACK TO JEREMIAH 27:9

STUDY NOTE FOR JEREMIAH 27:11 I will leave on its own land. Judah and its neighbors can still avoid total exile by accepting God’s judgment of submission to Babylon. The Lord is the One who will decide whether they stay in their land or go into exile. BACK TO JEREMIAH 27:11

STUDY NOTE FOR JEREMIAH 27:12 serve him ... and live. Jeremiah pleads with Judah to accept dominion by Babylon and the exile of some of its leaders (Jehoiachin and those taken in 597 B.C.; cf. 2 Kin. 24:15, 16) as part of God’s plan for her ultimate salvation (24:5). BACK TO JEREMIAH 27:12

STUDY NOTE FOR JEREMIAH 27:16 Behold. This false message is proclaimed by Hananiah (28:1–3).

vessels of the LORD’s house. These vessels are eventually carried off, some in 605 B.C. (Dan. 1:1, 2), some in 597 B.C. (2 Kin. 24:13). They are brought back to the temple as part of the return in the days of King Cyrus (Ezra 1:7–11), which occurs seventy years later, not “shortly” after they are taken to Babylon. BACK TO JEREMIAH 27:16

STUDY NOTE FOR JEREMIAH 27:19 the sea. A large bronze tank that contains the water for the priests to wash in (2 Chr. 4:2). It represents the Lord’s victory over the forces of chaos, which were symbolically calmed and placed within the Lord’s house. BACK TO JEREMIAH 27:19

STUDY NOTE FOR JEREMIAH 27:22 They shall be carried ... day when I visit them. The fate of exile for a fixed time (25:11; 27:7) is now applied to the temple vessels. BACK TO JEREMIAH 27:22

STUDY NOTES FOR JEREMIAH 28

STUDY NOTE FOR JEREMIAH 28:1 In that same year ... the fourth year. Since Zedekiah’s reign began in 597 B.C., the events recounted here and in ch. 27 (27:1 note) occur in 593 B.C.

Gibeon. Hananiah’s hometown is a few miles (about 5 km) west of Jeremiah’s home in Anathoth. BACK TO JEREMIAH 28:1

STUDY NOTE FOR JEREMIAH 28:2 yoke. Hananiah directly challenges Jeremiah’s message (27:16–22). BACK TO JEREMIAH 28:2

STUDY NOTE FOR JEREMIAH 28:3 Within two years. Since just over four years have already passed (v. 1), Hananiah predicts that they will be gone no more than seven years. Contrast Jeremiah’s seventy years (25:11, 12). BACK TO JEREMIAH 28:3

STUDY NOTE FOR JEREMIAH 28:6 Amen. A Hebrew way of saying, “May it be so.” Jeremiah’s first response reflects his love for the land and people. He takes no pleasure in predicting the destruction of Jerusalem. But the message God has revealed to him gives him no confidence that Jerusalem will be spared. BACK TO JEREMIAH 28:6

STUDY NOTE FOR JEREMIAH 28:8 preceded you and me. Jeremiah includes Hananiah with himself among the prophets and reminds him that the Lord’s message has been principally judgment, while false prophets inevitably preach the popular message of peace. BACK TO JEREMIAH 28:8

STUDY NOTE FOR JEREMIAH 28:10, 11 Hananiah responds to Jeremiah’s sign act with one of his own, breaking Jeremiah’s yoke. Jeremiah does not immediately respond since as a true prophet he needs the Lord’s authorization to speak. BACK TO JEREMIAH 28:10 11

STUDY NOTE FOR JEREMIAH 28:13 wooden bars ... bars of iron. Hananiah’s symbolic act cannot frustrate the Lord’s will. Hananiah dramatizes Judah’s resistance, which will only make the inevitable servitude harsher. BACK TO JEREMIAH 28:13

STUDY NOTE FOR JEREMIAH 28:14 the beasts of the field. See note on 27:6. BACK TO JEREMIAH 28:14

STUDY NOTE FOR JEREMIAH 28:16 remove. The same Hebrew word as “sent” (v. 15), an ironic play on words since this “sending” is to his death.

you shall die ... rebellion. Hananiah will not even live the two years necessary to prove his prophecy false. He will die within the same year, for he has rebelled against God (Deut. 13:5). His death should vindicate the truth of Jeremiah’s prophecy about Babylon—if the people have ears to hear. BACK TO JEREMIAH 28:16

STUDY NOTES FOR JEREMIAH 29

STUDY NOTE FOR JEREMIAH 29:3 Elasah the son of Shaphan. He is likely from the same family that has defended Jeremiah (cf. 26:24).

Gemariah the son of Hilkiah. Possibly the son of the high priest at the time of Josiah’s reforms. BACK TO JEREMIAH 29:3

STUDY NOTE FOR JEREMIAH 29:4 whom I have sent into exile. The Lord is sovereign over their fate, not the Babylonians. BACK TO JEREMIAH 29:4

STUDY NOTE FOR JEREMIAH 29:5 Build houses and live in them. An act of commitment to their new lives, showing acceptance of the Lord’s judgment and recognizing that they are going to be in Babylon for an extended period (cf. Ezek. 8:1). BACK TO JEREMIAH 29:5

STUDY NOTE FOR JEREMIAH 29:7 welfare. Peace (6:14 and note) is the chief covenantal blessing. The Jews previously have prayed for and sought the welfare of Jerusalem (Ps. 122:6–9); for the duration of the exile, they are to seek the welfare of their Babylonian home instead.

pray. The Lord’s blessing can come on any nation through the prayer and action of His people; cf. Abraham (Gen. 20:17), Joseph (Gen. 37–50), and Daniel (Dan. 1–6). BACK TO JEREMIAH 29:7

STUDY NOTE FOR JEREMIAH 29:10 I will ... bring you back. Their exile is not permanent. Just as the Lord fulfilled His promise to Joseph to visit His people and bring them out of Egypt (Gen. 50:24), so He will bring them back from Babylon. BACK TO JEREMIAH 29:10

STUDY NOTE FOR JEREMIAH 29:11 plans for welfare. In contrast to His plan to judge those who remain in Jerusalem, the Lord plans blessing for those who are already in exile. BACK TO JEREMIAH 29:11

STUDY NOTE FOR JEREMIAH 29:14 Echoes Deut. 30:3–5 (similar in turn to Deut. 4:29, 30).

bring you back. Implies a restoration of the relationship between the Lord and His people. See 30:3, 18; 31:23; 32:44; 33:7, 11, 26; 48:47; 49:6, 39. BACK TO JEREMIAH 29:14

STUDY NOTE FOR JEREMIAH 29:15 raised up prophets. False prophets are in Babylon among the exiles, just as they are in Judah. BACK TO JEREMIAH 29:15

STUDY NOTE FOR JEREMIAH 29:16 the king. Zedekiah. That Zedekiah still rules in Jerusalem, albeit as a Babylonian vassal, may be a focus of false hope for the exiles. BACK TO JEREMIAH 29:16

STUDY NOTE FOR JEREMIAH 29:17 like vile figs. Cf. ch. 24. BACK TO JEREMIAH 29:17

STUDY NOTE FOR JEREMIAH 29:22 in the fire. A method of execution particularly associated in the OT with the rule of Nebuchadnezzar (Dan. 3:6). The Lord earlier carried out the penalty of death for false prophecy on Hananiah (see 28:17); the same penalty will be carried out on Ahab and Zedekiah in Babylon. Their deaths in the fire are in striking contrast to the Lord’s ability to preserve Shadrach, Meshach, and Abednego. BACK TO JEREMIAH 29:22

STUDY NOTE FOR JEREMIAH 29:23 an outrageous thing. A technical term for a particularly offensive crime (see Gen. 34:7; 2 Sam. 13:12). BACK TO JEREMIAH 29:23

STUDY NOTE FOR JEREMIAH 29:24, 25 Shemaiah ... Zephaniah. Shemaiah wants the authorities in Jerusalem to act against Jeremiah, presumably because his letter is having an impact on morale among the exiles. Zephaniah is in charge of temple security (see 21:1), an important position within the royal administration. He may be the brother of the Zedekiah who is prophesying in Babylon, since their father’s name is the same. Jeremiah was earlier placed in the stocks by Pashhur (20:2). However, Zephaniah takes no action beyond reading the letter aloud (v. 29). BACK TO JEREMIAH 29:24, 25

STUDY NOTE FOR JEREMIAH 29:28 will be long. Jeremiah prophesies that the exile will last seventy years (v. 10; 25:11, 12).

build houses ... plant gardens. Shemaiah cites Jeremiah’s letter (v. 5). BACK TO JEREMIAH 29:28

STUDY NOTE FOR JEREMIAH 29:31, 32 The threat to Shemaiah parallels that made against Hananiah (28:15, 16). Even though he lives among the exiles, he will not share in the good plans that the Lord has for them (see v. 11). BACK TO JEREMIAH 29:31, 32

STUDY NOTES FOR JEREMIAH 30

STUDY NOTE FOR JEREMIAH 30:1–33:26 After many chapters declaring judgment on God’s people, these chapters contain promises of restoration and of the new covenant (31:31–34). The certainty of restoration is portrayed in Jeremiah’s purchase of a field (ch. 32). These prophecies relate to Israel and Judah, not just to Judah alone (cf. Ezek. 37:15–28). In the NT the gospel goes to Samaria, as well as to Jerusalem and Judah, before going out to the ends of the earth (Acts 1:8). BACK TO JEREMIAH 30:1

STUDY NOTE FOR JEREMIAH 30:2 Write in a book. Most of the prophets delivered their messages orally. Jeremiah is told to write these words of hope in a book (or rather a scroll) since their validity will only be vindicated many years in the future. Also, in written form, his words can be transmitted to those who are in exile in Babylon. BACK TO JEREMIAH 30:2

STUDY NOTE FOR JEREMIAH 30:6 can a man ... woman in labor. The anguish of childbirth is a picture of the suffering under the Babylonian armies (4:19, 31). Yet it is also a picture that leaves open the possibility of a new beginning. BACK TO JEREMIAH 30:6

STUDY NOTE FOR JEREMIAH 30:7 That day. The day of the Lord; see Amos 5:18; 8:9. Amos’s generation expected it as a day of deliverance, but had to learn that it would bring judgment. Jeremiah has told his contemporaries about the coming judgment, but he also has a message of a positive future on the far side of that judgment. The image of a yoke that in chs. 27; 28 spoke of their subjugation by the Babylonians is now reversed to speak of their ultimate restoration. The Davidic line, whose end was anticipated in 22:30, will nonetheless have a future heir. BACK TO JEREMIAH 30:7

STUDY NOTE FOR JEREMIAH 30:10 fear not, O Jacob my servant. See Is. 41:8, 10; 43:1; 44:1, 2. The name “Jacob” communicates God’s continuing choice of His people in spite of their continuing sin by reminding them of God’s faithfulness to their very flawed ancestor. He will discipline His people but not destroy them.

none shall make him afraid. Cf. v. 5. This promise is a fulfillment of covenant blessing (Lev. 26:6). BACK TO JEREMIAH 30:10

STUDY NOTE FOR JEREMIAH 30:12 incurable. See 8:22. Yet since the Lord inflicted the wound and He is the Great Physician (Ex. 15:26), He can still restore them to full health (see v. 17). BACK TO JEREMIAH 30:12

STUDY NOTE FOR JEREMIAH 30:14 your lovers. Nations with which they had made political alliances. BACK TO JEREMIAH 30:14

STUDY NOTE FOR JEREMIAH 30:18 the tents of Jacob. A reference to Israel’s origins in the wilderness period (see Num. 24:5).

the city. Jerusalem. It will be rebuilt on its ruins (lit. “tel”). BACK TO JEREMIAH 30:18

STUDY NOTE FOR JEREMIAH 30:20 as they were of old. Probably an allusion to the time of David (v. 9).

congregation. A technical term denoting the political or religious assembly of the covenant people. BACK TO JEREMIAH 30:20

STUDY NOTE FOR JEREMIAH 30:21 Their prince ... ruler ... from their midst. Whereas Judah is ruled by a foreign power during its exile, Jeremiah looks forward to the restoration of her political independence and special relationship with the Lord (v. 22). In view of v. 9, this promised leader will be from the line of David. BACK TO JEREMIAH 30:21

STUDY NOTE FOR JEREMIAH 30:23 the storm of the LORD. See 11:16; 25:32. BACK TO JEREMIAH 30:23

STUDY NOTES FOR JEREMIAH 31

STUDY NOTE FOR JEREMIAH 31:1 At that time. The day when God acts to rescue His people (see 30:8).

all the clans of Israel. See 30:3. BACK TO JEREMIAH 31:1

STUDY NOTE FOR JEREMIAH 31:2 people who survived the sword. The remnant through whom God’s purposes will continue (v. 7; 6:9 note; 23:3 note). Cf. 15:2.

wilderness. Judah’s exile in Babylon and subsequent restoration are sometimes compared with Israel’s wanderings in the wilderness before entering the Promised Land (see Is. 40:3, 4; 43:19, 20). Like the first exodus, this restoration will be a demonstration of the Lord’s power to save. After the unbelieving generation has perished, a new, believing generation will enter God’s rest. BACK TO JEREMIAH 31:2

STUDY NOTE FOR JEREMIAH 31:3 from far away. This phrase probably carries forward the previous verse’s allusion to Sinai (Ex. 19–24).

loved ... everlasting love. The Lord’s love for Israel is the ground of His election of them (Deut. 7:6, 7). The everlasting character of the covenant is affirmed in Gen. 17:7.

faithfulness. See note on 9:24; cf. 16:5. This verse provides another sign of the reestablishment of the broken covenant. BACK TO JEREMIAH 31:3

STUDY NOTE FOR JEREMIAH 31:4 virgin Israel. Cf. 18:13–15, where Israel’s “virginity” has been squandered. See also 2:20, 22. In the new covenant, the stain of defilement is finally cleansed. Though Israel has repeatedly been unfaithful, the Lord cannot abandon His love for her (see Hos. 1–3).

tambourines. More precisely, they will adorn themselves with timbrels, small pieces of metal that jingle musically as they dance.

dance. Such dances are acts of religious celebration (Judg. 21:19, 20). BACK TO JEREMIAH 31:4

STUDY NOTE FOR JEREMIAH 31:5 plant vineyards ... enjoy the fruit. This promise signifies the covenant blessing of fertility (Deut. 7:13; 28:4; cf. Deut. 28:30).

Samaria. The capital of the northern kingdom of Israel, or the northern kingdom as a whole. Its people were deported by Assyria in 722 B.C., long before Jeremiah’s ministry. BACK TO JEREMIAH 31:5

STUDY NOTE FOR JEREMIAH 31:6 watchmen. Instead of crying out warnings about approaching enemies, the watchmen will shout encouragement to the people to make the annual pilgrimages.

Ephraim ... let us go up to Zion. Not as previously, to the apostate northern shrines of Jeroboam at Bethel and Dan (1 Kin. 12:26–33), but to the Lord’s sanctuary on Mount Zion because of the people’s renewed relationship with him. Under the old covenant, the answer to the woman of Samaria’s question as to where worship should take place was clear: Mount Zion (see John 4:20). BACK TO JEREMIAH 31:6

STUDY NOTE FOR JEREMIAH 31:8 the north country. Babylon.

The blind ... she who is in labor. The weakest and most vulnerable members of the community, who are least able to endure a long journey (cf. Is. 40:11). BACK TO JEREMIAH 31:8

STUDY NOTE FOR JEREMIAH 31:9 With weeping. The physical return will be matched by spiritual turning to the Lord as well.

lead ... brooks of water. See Ps. 23:2; Is. 48:21; 49:10.

straight path. See Ps. 23:2; Is. 40:4.

father ... firstborn. See 3:4; 31:20; Ex. 4:22; Hos. 11:1–4. A declaration of status rather than chronology since Ephraim was actually Joseph’s second son, born after Manasseh. God, however, chose Ephraim to be first; God’s election is what is crucial (Gen. 48). BACK TO JEREMIAH 31:9

STUDY NOTE FOR JEREMIAH 31:11 ransomed ... redeemed. These verbs are closely related in Hebrew. The word translated “ransomed” means “to set free by paying a ransom,” and it is used of the Lord’s act of liberating Israel, His firstborn son, from Egypt (Ex. 4:22; Deut. 7:8; 9:26). The second verb (“redeemed”) is a technical term related to the responsibility of a close relative to purchase or “redeem” property that would otherwise be alienated from a family (32:8; Ruth 2:20 note). It is also used of God’s deliverance of Israel from Egypt (Ex. 6:6, 7). The way that God has redeemed us to Himself through the ransom of Christ (cf. 1 Tim. 2:5, 6) is explained in the NT (see theological note “Atonement” on p. 1983). BACK TO JEREMIAH 31:11

STUDY NOTE FOR JEREMIAH 31:12–14 grain ... wine ... oil. In Deut. 7:13, God promises to bless His people with an abundance of these staple crops if they keep the terms of the Sinai covenant. Here, He promises to bless them with these things in spite of their unfaithfulness. The result will be great joy for all ages and classes of people, including the priests, who were frequent targets of rebuke in the earlier chapters. BACK TO JEREMIAH 31:12

STUDY NOTE FOR JEREMIAH 31:15–17 A voice ... in Ramah ... Rachel is weeping. Ramah is in the region assigned to the tribe of Benjamin, close to where Rachel, the favored wife of Jacob and the mother of Joseph and Benjamin, may be buried (1 Sam. 10:2). Rachel’s weeping over the destruction of the northern kingdom in 722 B.C. represents the mourning of all of the mothers of Israel over their lost offspring. Yet the Lord promises that their parenting will not have been in vain. There will be a restoration of their children from the exile. These words are quoted in Matt. 2:18 concerning Herod’s slaughter of the innocents. BACK TO JEREMIAH 31:15

STUDY NOTE FOR JEREMIAH 31:18–20 For the people of Ephraim (the northern kingdom) to return, they must first repent. When they do, they will find the Lord more than ready to receive them back, like the father of the Prodigal Son (Luke 15:11–32). BACK TO JEREMIAH 31:18

STUDY NOTE FOR JEREMIAH 31:19 struck my thigh. A symbol of grief and remorse. BACK TO JEREMIAH 31:19

STUDY NOTE FOR JEREMIAH 31:21 Set up road markers. Israel must remind itself of the way to return not only to its land, but also, more importantly, to God. BACK TO JEREMIAH 31:21

STUDY NOTE FOR JEREMIAH 31:22 new thing. See Is. 42:9.

a woman ... a man. The saying is obscure, but possibly the picture is of the security provided by a mother’s protecting her son or a woman’s faithfully embracing her husband, in contrast to Israel’s past wandering. BACK TO JEREMIAH 31:22

STUDY NOTE FOR JEREMIAH 31:23 Judah. The section began by talking about Ephraim’s return; it ends with words about Judah’s return, underlining the fact that both nations are to be restored together.

O holy hill. Jerusalem was the target of considerable prophetic rebuke in earlier chapters, yet she will be restored to her former glory. BACK TO JEREMIAH 31:23

STUDY NOTE FOR JEREMIAH 31:26 my sleep was pleasant. These words of restoration seem like a wonderful dream to the prophet. In contrast, many prophetic dreams are threatening and troubling (e.g., Dan. 8:27). BACK TO JEREMIAH 31:26

STUDY NOTE FOR JEREMIAH 31:27 sow ... seed. Both words are from the same Hebrew root. This makes an allusion to the promise of Gen. 15:18, where the Hb. word for “seed” is translated “offspring.” BACK TO JEREMIAH 31:27

STUDY NOTE FOR JEREMIAH 31:29 The fathers ... set on edge. The exiles use this proverb to blame previous generations for the disaster of the exile (Ezek. 18:2), possibly based on a misunderstanding of Ex. 20:5 and Num. 14:18. Certainly, the sin of previous generations was a factor in the exile (see 2 Kin. 23:26, 27), but the proverb incorrectly assumes that the present generation is blameless. BACK TO JEREMIAH 31:29

STUDY NOTE FOR JEREMIAH 31:30 everyone shall die for his own iniquity. The principle that each person is judged fairly is elaborated at length in Ezek. 18:4–32 (cf. Deut. 24:16). The point is that this generation fully deserves the punishment of the exile, even though the nation’s guilt has been continuous (7:13; 11:7, 8). The Lord never judges unjustly. BACK TO JEREMIAH 31:30

STUDY NOTE FOR JEREMIAH 31:31–34 Picking up themes that Moses first expounded in Deut. 30:1–14, Jeremiah prophesies that God will make a new covenant with His people. As the making of the old covenant (Ex. 19–24) followed the redemption from Egypt (Ex. 12–15), so the making of the new covenant will follow the redemption from exile and from sin (v. 34).

31:31, 32 The new covenant will stand in contrast to the old covenant in that the consummated new covenant cannot be broken by human sin as the old was (v. 32; Heb. 8:7, 8). The guarantee that it will not be broken is the grace that is mediated by Christ through His death and resurrection (Heb. 9:12–15; 10:1–4, 10–18).

31:31 new covenant. See theological note “Covenant” on p. 37. See also 1 Cor. 11:25; 2 Cor. 3:6; Heb. 9:15; 12:24.

with the house of Israel and the house of Judah. Using both names stresses the unity of God’s covenant people. BACK TO JEREMIAH 31:31

31:32 not ... my covenant that they broke. The new covenant will rectify the deficiencies of the old, which lie in the people’s inability to keep it (11:10; cf. 2 Cor. 3:14; Heb. 8:7).

their husband. See 2:2; 3:14 note. Cf. Christ’s relationship to the church (Eph. 5:25–27; Rev. 19:7; 21:2, 9). BACK TO JEREMIAH 31:32

STUDY NOTE FOR JEREMIAH 31:33 Under the old covenant, the law of God was engraved on tablets of stone and placed in the Most Holy Place; under the new covenant, God will write His law on the hearts of His people through the work of His Spirit. The people, then, are like the temple in that the law of God is within them, but with the difference that they are a living temple, made of living stones (2 Cor. 3:3; 1 Pet. 2:5). See theological note “Covenant” on p. 37.

after those days. Without being specific, the prophet speaks of a time after the exile. The NT shows that the time arrived with Christ, the Messiah.

I will. God will take the initiative to renew His people.

my law. The law of Moses requires obedience from the heart (Deut. 6:6) but provides no enablement for that obedience (Deut. 5:29; 29:4). It does mediate forgiveness and hope, especially through the sacrifices that point to the final sacrifice of the Messiah. The law is a system of “types and shadows,” that is, of significant elements foreshadowing Christ and inviting trust in God through Him.

I will be their God, and they ... my people. This declaration is the summary of God’s blessings promised in His covenant (Lev. 26:12; cf. 7:23). BACK TO JEREMIAH 31:33

STUDY NOTE FOR JEREMIAH 31:34 Know the Lord. See theological note “Knowledge of Self and Knowledge of God” on p. 1278.

For I will forgive. The basis of the promises in vv. 32, 33 will be a new work of redemption that secures the forgiveness of sins (see Heb. 10:1–17).

remember their sin no more. The continuing cycle of sacrifices under the old covenant provided a constant reminder of sins (Heb. 10:3, 4, 11). The words “no more” underscore that the satisfaction made for sins in the redemption to come will be perfect, making any further sacrifices unnecessary. This passage is echoed in a series of new covenant passages including Is. 59:21; Jer. 32:37–41; Ezek. 11:17–20, 36:22–26. These passages all communicate common themes of the new covenant: restoration, the giving of a new heart, an internalized Spirit with new obedience, God’s swearing the oath for keeping the covenant, and the everlasting nature of the new covenant. BACK TO JEREMIAH 31:34

STUDY NOTE FOR JEREMIAH 31:35, 36 gives the sun ... moon and the stars. The enduring order of the heavenly bodies is made the measure of God’s commitment to His people (33:20, 21, 25, 26). The exile looks like the end for Israel and Judah, but their existence depends on the Lord’s faithfulness, not their own. BACK TO JEREMIAH 31:35, 36

STUDY NOTE FOR JEREMIAH 31:38 the city. Jerusalem.

Tower of Hananel ... Corner Gate. Opposite ends of the city, signifying its entirety (cf. 2 Chr. 26:9; Zech. 14:10, 11). The restoration of Jerusalem will be the first sign of the fulfillment of the new covenant promise. BACK TO JEREMIAH 31:38

STUDY NOTE FOR JEREMIAH 31:39 Gareb ... Goah. Unidentified locations in Jerusalem. Since the Tower of Hananel and the Corner Gate are at the northeast and northwest of the city, these two may be on the southern edge of Jerusalem. BACK TO JEREMIAH 31:39

STUDY NOTE FOR JEREMIAH 31:40 valley. The Valley of the Son of Hinnom (7:31 note). BACK TO JEREMIAH 31:40

STUDY NOTES FOR JEREMIAH 32

STUDY NOTE FOR JEREMIAH 32:1 tenth year of Zedekiah. 587 B.C. This chapter recounts the first of several exchanges between Jeremiah and Zedekiah in this period. See 21:3–7; 34:1–7; 37:3–8, 17–20; 38:14–28. BACK TO JEREMIAH 32:1

STUDY NOTE FOR JEREMIAH 32:2 was shut up. Jeremiah’s prophecies of judgment against Jerusalem are regarded as treasonous, especially while the city of Jerusalem is being besieged by the Babylonians. Yet Zedekiah still consults Jeremiah privately (37:11–21). BACK TO JEREMIAH 32:2

STUDY NOTE FOR JEREMIAH 32:4 the Chaldeans. See note on 21:4. BACK TO JEREMIAH 32:4

STUDY NOTE FOR JEREMIAH 32:7 Anathoth. Jeremiah’s hometown; see 1:1.

right of redemption by purchase is yours. Hanamel may be selling the field because of debt and asking Jeremiah to be the close relative who redeems (31:11 note; see Lev. 25:25–28). By normal standards, it is absurd to buy a field when the whole land is about to be lost. Yet Jeremiah is instructed to make sure that every aspect of the deal is witnessed and carefully recorded, providing a sign that land ownership still has a future in Judah. BACK TO JEREMIAH 32:7

STUDY NOTE FOR JEREMIAH 32:9 seventeen shekels of silver. Probably a normal price, though under the circumstances the field is worthless. BACK TO JEREMIAH 32:9

STUDY NOTE FOR JEREMIAH 32:14 an earthenware vessel. A sealed clay jar cannot protect important documents from moisture and insects for a long time. Here, the action is as important as the result. If Judah ceases to exist as a nation in the Babylonian assault, then these title deeds will be of no value. BACK TO JEREMIAH 32:14

STUDY NOTE FOR JEREMIAH 32:15 Houses and fields and vineyards ... in this land. The significance of the purchase is that Judah will again possess its historic land and enjoy normal life in it. It therefore symbolizes that aspect of the new covenant promise (29:14 and note; 31:38–40). BACK TO JEREMIAH 32:15

STUDY NOTE FOR JEREMIAH 32:17–25 Ah, Lord GOD. Jeremiah does as he is instructed, but he is puzzled by the Lord’s plans. The Lord is the creator of everything and sovereign over all. He is just and gracious, as the echo of Ex. 34:6, 7 makes clear. Yet He also judges each one appropriately, in contrast to the people’s claim in 31:29. Will not the people’s unfaithfulness result in the destruction of Judah? Why should Jeremiah buy a field if that is the case? BACK TO JEREMIAH 32:17

STUDY NOTE FOR JEREMIAH 32:20 signs and wonders. See Ex. 7:3.

and among all mankind. This confession emphasizes God’s rule over the whole world. BACK TO JEREMIAH 32:20

STUDY NOTE FOR JEREMIAH 32:21 This description is repeated from Deut. 26:8. See also v. 20; Ex. 15:14–16. BACK TO JEREMIAH 32:21

STUDY NOTE FOR JEREMIAH 32:26–44 Is anything too hard for me. The Lord’s response to Jeremiah’s question (v. 17–25) begins with His sovereignty and power. Since He is the sovereign Lord of the universe, He is able not only to judge the people of Judah for their sin but also to transform them into a new people and restore them to their land. BACK TO JEREMIAH 32:26

STUDY NOTE FOR JEREMIAH 32:29 offerings have been made to Baal. Typical elements in Jeremiah’s accusation against Judah (1:16; 7:18; 19:13; cf. Deut. 31:29). BACK TO JEREMIAH 32:29

STUDY NOTE FOR JEREMIAH 32:33 have not listened. See 2:30; 5:3; 7:24; 11:8. BACK TO JEREMIAH 32:33

STUDY NOTE FOR JEREMIAH 32:35 Molech. Probably the title of a god (rather than a proper name) worshiped by the Phoenicians, Moabites, Ammonites, and others in a ritual involving child sacrifice (Lev. 18:21; 20:2–5; 2 Kin. 23:10). BACK TO JEREMIAH 32:35

STUDY NOTE FOR JEREMIAH 32:37 Jeremiah reaffirms Moses’s promise of restoration from exile (Deut. 30:3–5). The suddenness and improbability of this promise, after the tirade of vv. 26–35, is explained by the rhetorical question, “Is anything too hard for me?” (v. 27; cf. v. 17). BACK TO JEREMIAH 32:37

STUDY NOTE FOR JEREMIAH 32:39 one heart and one way. Their actions will at last be in line with their beliefs, and both will be in line with the Lord’s commands. BACK TO JEREMIAH 32:39

STUDY NOTE FOR JEREMIAH 32:40 everlasting covenant. See 31:31–36 and notes. BACK TO JEREMIAH 32:40

STUDY NOTE FOR JEREMIAH 32:44 Benjamin ... Negeb. These regions represent the territorial extent of Judah at the time of the exile (17:26; 33:13). BACK TO JEREMIAH 32:44

STUDY NOTES FOR JEREMIAH 33

STUDY NOTE FOR JEREMIAH 33:2 who made the earth. See note on 10:12. God’s role as creator is here the basis of His power both to judge and to save (32:17).

The LORD is his name. God’s name denotes His character, rather than merely being a title. BACK TO JEREMIAH 33:2

STUDY NOTE FOR JEREMIAH 33:3 great and hidden things. A similar phrase in Is. 48:6 also speaks of salvation as a new creation. See Dan. 2:47. BACK TO JEREMIAH 33:3

STUDY NOTE FOR JEREMIAH 33:4 houses ... torn down. A sign of the desperate nature of the defense of Jerusalem. During the Babylonian siege, houses and even royal palaces are destroyed to reinforce the walls at the points where they are under assault by siege ramps. BACK TO JEREMIAH 33:4

STUDY NOTE FOR JEREMIAH 33:6 Behold. The change in the Lord’s purpose is not motivated by any change in Judah but by His decision. See 30:8, 16; 32:36, for similar transitions. Human attempts to save the city will be unavailing; the Lord will accomplish His purpose to cleanse and restore the people (see 31:34). BACK TO JEREMIAH 33:6

STUDY NOTE FOR JEREMIAH 33:9 a glory before all the nations. The Lord acts to judge and redeem His people for the sake of His own glory throughout the whole world. BACK TO JEREMIAH 33:9

STUDY NOTE FOR JEREMIAH 33:11 mirth ... gladness ... bridegroom . . . bride. Cf. 7:34; 16:9. These typical circumstances of joy—weddings and bringing thank offerings to the temple—are symbols of the joy that will be brought about by the new covenant. BACK TO JEREMIAH 33:11

STUDY NOTE FOR JEREMIAH 33:12, 13 habitations of shepherds. The exile leaves much of Judah desolate and uninhabited. Its restoration will bring back the normal activity of the shepherds, who know each member of their flock personally and count them individually into the sheepfold at night. BACK TO JEREMIAH 33:12, 13

STUDY NOTE FOR JEREMIAH 33:14–16 a righteous Branch. In addition to literal shepherds, the Lord will restore Israel’s shepherd, their king. The promise is similar to 23:5, 6, but with an added focus on Jerusalem. Now Jerusalem will be called “The Lord is our righteousness,” as will the Messiah. God’s people will be made holy as He is holy. BACK TO JEREMIAH 33:14

STUDY NOTE FOR JEREMIAH 33:17 This promise is not finally to restore the monarchy but to inaugurate the messianic kingdom (23:5; 30:9; 2 Sam. 7:12–16; cf. 1 Kin. 2:4). BACK TO JEREMIAH 33:17

STUDY NOTE FOR JEREMIAH 33:18 the Levitical priests. The priests’ role is essential to the administration of the covenant (Ex. 28; 29; Deut. 10:8; 18:1). They also have a covenant of their own with the Lord (Num. 25:12, 13; 1 Sam. 2:30, 35). Yet with the destruction of the Jerusalem temple, that covenant seems to be in jeopardy. The promise of a perpetual priestly ministry is fulfilled in the new covenant by Christ Himself (Heb. 5:6–10; 7:11–25), and in believers who by their union with Him become priests (1 Pet. 2:5, 9). BACK TO JEREMIAH 33:18

STUDY NOTE FOR JEREMIAH 33:20, 21 covenant with the day and ... night. The permanence of the institutions now envisaged is in stark contrast with 7:1–15. Such permanence is only comprehensible in the framework of the everlasting new covenant—though the need for faithfulness is never set aside (32:40 and note). BACK TO JEREMIAH 33:20, 21

STUDY NOTE FOR JEREMIAH 33:22 cannot be numbered ... sands of the sea. In these promises concerning the messianic kingdom, the promises to Abraham are also fulfilled (Gen. 22:17; cf. 15:8). BACK TO JEREMIAH 33:22

STUDY NOTE FOR JEREMIAH 33:24 two clans. The reference to these “clans” is ambiguous. It could refer to the kingdoms of Israel and Judah (v. 14) or to the royal family of David and the priestly family of Levi (vv. 17, 18). BACK TO JEREMIAH 33:24

STUDY NOTE FOR JEREMIAH 33:26 Abraham, Isaac, and Jacob. The new covenant fulfills the covenant with Abraham that embraces all peoples (Gen. 12:3). See note on v. 22. BACK TO JEREMIAH 33:26

STUDY NOTES FOR JEREMIAH 34

STUDY NOTE FOR JEREMIAH 34:1–36:32 These chapters narrate scenes of rejection of the word of the Lord through His prophet that leads to final judgment on Judah. King Zedekiah is condemned for going back on his promise to free slaves (ch. 34), and the people of Judah are reproved for failing to learn a lesson from the example of the faithful Rechabites (ch. 35). King Jehoiakim earlier rejected Jeremiah’s message and burned the prophet’s scroll (ch. 36)

34:1, 2 all the kingdoms of the earth ... I am giving this city. Vassal nations are required to join in battle with their overlord. The forces against Jerusalem are overwhelming. Yet Zedekiah’s principal problem is not the size of the Babylonian army but rather that the Lord is giving him into Nebuchadnezzar’s hand. BACK TO JEREMIAH 34:1, 2

STUDY NOTE FOR JEREMIAH 34:4, 5 not die by the sword ... die in peace. Zedekiah’s precise fate was left obscure in 21:4–7; 32:3–5; but see 52:11. The point here is that he will not die in battle. It is a limited mercy, however. Zedekiah later sees his own sons put to death before the Babylonians put out his eyes (2 Kin. 25:7). At this point, he can yet have an easier fate if he listens to Jeremiah and surrenders to the Babylonians. BACK TO JEREMIAH 34:4, 5

STUDY NOTE FOR JEREMIAH 34:7 Lachish and Azekah. Fortified cities of Judah (2 Chr. 11:5, 9). The verse gives a glimpse of the last days of Judah. Jerusalem knows the enemy is closing in as the outlying cities fall one by one to the Babylonians. A pottery fragment dating from this period carried this message to the commander at Lachish: “We are watching for the signals of Lachish ... we cannot see Azekah.” BACK TO JEREMIAH 34:7

STUDY NOTE FOR JEREMIAH 34:8 proclamation of liberty to them. According to Ex. 21:2–11; Lev. 25:39–55; Deut. 15:12–18, slaves are to be released in the last year of a seven-year cycle. There is little evidence that this biblical law has been observed regularly at other times, yet perhaps in a desperate attempt to win the Lord’s favor, the people obey it now. Zedekiah’s “covenant” (or solemn undertaking) reflects his ambivalence between listening to Jeremiah and listening to his own political advisers. BACK TO JEREMIAH 34:8

STUDY NOTE FOR JEREMIAH 34:15, 16 repented ... turned around. These two verbs effectively portray Judah’s fickleness (3:6, 14 notes). This probably happened when the Babylonians withdrew briefly to deal with an approaching army from Egypt. BACK TO JEREMIAH 34:15

34:16 profaned my name. The blatant disregard for the law regarding the release of slaves is a repudiation of the Lord Himself, especially since the Lord’s name is certainly invoked as witness to the covenant (note the analogy between the “covenants” of vv. 8, 13). BACK TO JEREMIAH 34:16

STUDY NOTE FOR JEREMIAH 34:18 the calf that they cut ... between its parts. See Gen. 15:18 and note. This sort of action accompanies the making of a covenant. It illustrates the penalty that will fall on a person who breaks the covenant. In this case, their dead bodies will be left unburied as food for the birds and wild animals (see Deut. 28:26). BACK TO JEREMIAH 34:18

STUDY NOTES FOR JEREMIAH 35

STUDY NOTE FOR JEREMIAH 35:1 Jehoiakim. The material in this chapter predates the previous chapters, which describe events during the reign of Zedekiah. BACK TO JEREMIAH 35:1

STUDY NOTE FOR JEREMIAH 35:2 house of the Rechabites. Most of what is known of this clan is in this chapter.

house of the LORD ... chambers. Rooms used for storage (1 Kin. 6:5; Neh. 13:4, 5). BACK TO JEREMIAH 35:2

STUDY NOTE FOR JEREMIAH 35:3 Jeremiah. One of two people who share the prophet’s name mentioned in the book (see 52:1). BACK TO JEREMIAH 35:3

STUDY NOTE FOR JEREMIAH 35:4 man of God. Another name for a prophet (1 Kin. 12:22).

keeper of the threshold. An important position in the temple, controlling access to the sacred space. In 2 Kin. 25:18, the three keepers of the threshold are mentioned right after the high priest and the second priest. BACK TO JEREMIAH 35:4

STUDY NOTE FOR JEREMIAH 35:6, 7 The vow taken by Jonadab the son of Rechab commits his descendants to a nomadic life of impermanent lodging and abstention from wine. This life is a voluntary commitment not required by the Mosaic law (Deut. 6:10, 11; 7:13). It may function as a reminder that the Promised Land and its blessings are only symbols of the spiritual inheritance that God has prepared for His people. The faithfulness of the Rechabites to this human decree from two hundred years earlier stands in sharp contrast to Judah’s unfaithfulness to the Lord’s decrees.

35:7 that you may live many days. The style of the command echoes the style of Deuteronomy (e.g., Deut. 11:9; 25:15). BACK TO JEREMIAH 35:6, 7

STUDY NOTE FOR JEREMIAH 35:19 shall never lack a man to stand before me. See 33:17, 18. Such a promise might be expected for a king, and even for priests, but not for the obscure Rechabites. It is used here to contrast ominously with what Jehoiakim and the Davidic dynasty can expect. The Rechabites’ faithfulness receives its reward. In Neh. 3:14, a Rechabite is listed among those rebuilding the walls of Jerusalem with Nehemiah. BACK TO JEREMIAH 35:19

STUDY NOTES FOR JEREMIAH 36

STUDY NOTE FOR JEREMIAH 36:1 fourth year of Jehoiakim. That is, 605 B.C., the year of Nebuchadnezzar’s first move against Jerusalem (25:1 note). BACK TO JEREMIAH 36:1

STUDY NOTE FOR JEREMIAH 36:2 Take a scroll and write on it. This account is an important guide to understanding how prophetic books were written. Jeremiah’s oracles were spoken over a long period (25:3) and are here gathered into a collection (Is. 8:16 and note). Since Jeremiah continued to prophesy after this date, the scroll is not the book of Jeremiah in its final form but rather an earlier edition. BACK TO JEREMIAH 36:2

STUDY NOTE FOR JEREMIAH 36:3 that I may forgive. The Lord takes no pleasure in judging the guilty, but longs for people to repent and live (see Ezek. 18:23). BACK TO JEREMIAH 36:3

STUDY NOTE FOR JEREMIAH 36:4 Baruch. The second mention of Jeremiah’s scribe (32:12). His activity suggests that he had a role in compiling the book of Jeremiah. BACK TO JEREMIAH 36:4

STUDY NOTE FOR JEREMIAH 36:5 I am banned. He probably is banned from the temple area because of his unpopularity with the authorities (26:2–11). The Lord’s word cannot be so easily restricted, however. BACK TO JEREMIAH 36:5

STUDY NOTE FOR JEREMIAH 36:9 In the fifth year ... the ninth month. December 604 B.C. BACK TO JEREMIAH 36:9

STUDY NOTE FOR JEREMIAH 36:10 the son of Shaphan. See note on 26:24.

the New Gate. This is where judicial cases would be heard in Jeremiah’s era (see 26:10). Reading from a room in the upper courtyard, Baruch can be seen and heard by the people down below. Since the king has proclaimed a fast (v. 9), there are larger crowds in the temple than usual. BACK TO JEREMIAH 36:10

STUDY NOTE FOR JEREMIAH 36:12 the son of Achbor. This family was also involved in Josiah’s reforms (2 Kin. 22:12). Those reforms began with a rediscovery of the Book of the Law in the temple; perhaps they hope for a similar response on this occasion. If so, their hopes are not realized. BACK TO JEREMIAH 36:12

STUDY NOTE FOR JEREMIAH 36:21 Jehudi. Baruch is no longer the reader, as he is presumably in hiding (v. 19). The absence of Jeremiah and Baruch puts the focus on Jehoiakim’s response to the words themselves and suggests that Jeremiah’s supporters are not optimistic about the outcome. Jehoiakim has already had the prophet Uriah brought back from Egypt and executed (26:23). BACK TO JEREMIAH 36:21

STUDY NOTE FOR JEREMIAH 36:22 in the winter house. This takes place in December (v. 9 note). BACK TO JEREMIAH 36:22

STUDY NOTE FOR JEREMIAH 36:23 the entire scroll was consumed in the fire. The contrast with Josiah’s response to the Lord’s word could not be stronger (2 Kin. 22:11–13). BACK TO JEREMIAH 36:23

STUDY NOTE FOR JEREMIAH 36:26 the king’s son. Not necessarily the son of the reigning king, but he is of royal blood.

the LORD hid them. Instead of seeking the Lord in repentance, Jehoiakim seeks to kill the messengers, just as he earlier killed the prophet Uriah (26:23). Yet the Lord’s power is evident in His ability to protect His servants, even within the capital city itself. BACK TO JEREMIAH 36:26

STUDY NOTE FOR JEREMIAH 36:28 Take another scroll. God’s revealed word cannot be invalidated by the destruction of a scroll. Indeed, the new scroll of judgment will be even longer than before (v. 32). BACK TO JEREMIAH 36:28

STUDY NOTE FOR JEREMIAH 36:30 Jehoiakim ... shall have none to sit on the throne of David. His son Jehoiachin’s rule lasts only a few months (22:30 note; 2 Kin. 24:8). BACK TO JEREMIAH 36:30

STUDY NOTES FOR JEREMIAH 37

STUDY NOTE FOR JEREMIAH 37:1–39:18 These chapters recount Jeremiah’s last warnings before the fall of Jerusalem and his imprisonment for his unpopular message. His repeated advice to surrender to the Babylonians is ignored, and he remains imprisoned until the fall of Jerusalem.

37:1, 2 Zedekiah ... reigned instead of Coniah. The Babylonians place Jehoiakim’s brother Zedekiah on the throne, thus fulfilling the previous oracle. See 2 Kin. 24:17, 18. The year is 597 B.C. Yet neither the new ruler nor the wealthy landowners (“the people of the land”) pay any more attention to Jeremiah than Jehoiakim did. BACK TO JEREMIAH 37:1

STUDY NOTE FOR JEREMIAH 37:3 pray for us. See 21:1, 2. The request for the Lord to act is inevitably doomed, given the people’s refusal to listen to His words. In any event, the Lord has already instructed Jeremiah not to pray for the people (7:16). BACK TO JEREMIAH 37:3

STUDY NOTE FOR JEREMIAH 37:5 Egypt ... Chaldeans. See 34:10, 11. Egypt and Babylon are in contention for the region. Many in Judah are looking to Egypt for support (24:8); the Babylonians have withdrawn to counter the Egyptian advance. Jerusalem’s relief is only temporary, however, as Jeremiah prophesies (v. 7). On the Chaldeans, see note on 21:4. BACK TO JEREMIAH 37:5

STUDY NOTE FOR JEREMIAH 37:12 to receive his portion. While the siege is temporarily lifted, Jeremiah tries to access a piece of land that belongs to him, perhaps the field he purchased from Hanamel in 32:1–15. However, he is arrested at the city gates, accused of deserting to the Babylonians. BACK TO JEREMIAH 37:12

STUDY NOTE FOR JEREMIAH 37:15 they beat him. The second mention of such punishment (20:2). BACK TO JEREMIAH 37:15

STUDY NOTE FOR JEREMIAH 37:16 the dungeon cells. Lit. “a cistern house” (see 38:6). BACK TO JEREMIAH 37:16

STUDY NOTE FOR JEREMIAH 37:17 King Zedekiah sent for him. Perhaps he hopes that Jeremiah’s dismal surroundings will make him more compliant. Jeremiah’s message for the king is unchanged, however, and is vindicated by the events that Zedekiah himself can see. BACK TO JEREMIAH 37:17

STUDY NOTE FOR JEREMIAH 37:21 the court of the guard. The court is less severe than the “dungeon” (v. 16; see 32:2). Jeremiah is also given a daily ration of food until the resources of the city are exhausted by the siege. Zedekiah here shows a measure of respect for God’s prophet. BACK TO JEREMIAH 37:21

STUDY NOTES FOR JEREMIAH 38

STUDY NOTE FOR JEREMIAH 38:1–29 There are many similarities between this chapter and ch. 37. They may be parallel accounts of the same events, though there are some differences, including there being no account of Jeremiah’s arrest in ch. 38 and the mention of the house of Jonathan the secretary in 38:26.

38:1 Jucal. A variant of “Jehucal” (37:3). BACK TO JEREMIAH 38:1

STUDY NOTE FOR JEREMIAH 38:2 sword ... famine ... pestilence. See 14:10–12. BACK TO JEREMIAH 38:2

STUDY NOTE FOR JEREMIAH 38:5 the king can do nothing. Since Zedekiah owes his position to the Babylonians and has rebelled against them, his political position is weak and his power is limited. In the face of strong opposition, he chooses not to protect Jeremiah. BACK TO JEREMIAH 38:5

STUDY NOTE FOR JEREMIAH 38:6 cistern. Likely a deep pit with only a small opening in the top. Whether it is empty from water shortage or disuse is not clear. They may be hoping Jeremiah will die there.

the king’s son. See note on 36:26. BACK TO JEREMIAH 38:6

STUDY NOTE FOR JEREMIAH 38:7 Ebed-melech. The name means “king’s servant,” and he holds a position of responsibility in Zedekiah’s household. It is revealing of Judah’s spiritual state that a foreigner from Ethiopia (that is, the southern part of Egypt) rescues the Lord’s prophet and not one of Abraham’s descendants according to the flesh.

eunuch. The word can refer to an castrated male or simply a court official, since certain court roles are normally filled by eunuchs in this era.

king was sitting in the Benjamin Gate. Probably he is hearing civil suits (2 Sam. 15:2–4). See 37:13. BACK TO JEREMIAH 38:7

STUDY NOTE FOR JEREMIAH 38:12 rags ... ropes. A touching glimpse of Ebed-melech’s kindness. BACK TO JEREMIAH 38:12

STUDY NOTE FOR JEREMIAH 38:14 third entrance. This entrance is not mentioned elsewhere. It is perhaps for the king’s private use. The whole encounter smacks of secrecy. Jeremiah is understandably concerned about the king’s intentions, given Zedekiah’s earlier failure to protect him. BACK TO JEREMIAH 38:14

STUDY NOTE FOR JEREMIAH 38:17, 18 Jeremiah has no new message for Zedekiah. He merely confirms what he has already told him (27:1–15). BACK TO JEREMIAH 38:17, 18

STUDY NOTE FOR JEREMIAH 38:19 I am afraid of the Judeans. Zedekiah fears people instead of fearing the Lord. BACK TO JEREMIAH 38:19

STUDY NOTE FOR JEREMIAH 38:22 women ... led out to the officials. The loss of a harem is a humiliating consequence for a king defeated in war.

Your trusted friends. Lit. “men of your peace.” These “friends” include the officials who have counseled war (vv. 1, 4) and the false prophets (8:11). The expression ironically confirms Jeremiah’s criticism of them.

sunk in the mud. As Jeremiah was in v. 6. BACK TO JEREMIAH 38:22

STUDY NOTE FOR JEREMIAH 38:24. Let no one know. Zedekiah’s inability to guarantee Jeremiah’s safety (unless his own officials are not told of their conversation) highlights the king’s political weakness. BACK TO JEREMIAH 38:24

STUDY NOTES FOR JEREMIAH 39

STUDY NOTE FOR JEREMIAH 39:1 tenth month. January 588 or 587 B.C. (52:4; 2 Kin. 25:1). BACK TO JEREMIAH 39:1

STUDY NOTE FOR JEREMIAH 39:2 ninth day ... month. July 586 B.C. (52:5–7; 2 Kin. 25:2–4 and notes). Though commentators disagree on the exact duration of the siege, it probably lasts eighteen to thirty months. BACK TO JEREMIAH 39:2

STUDY NOTE FOR JEREMIAH 39:3 sat in the middle gate. This fulfills 1:15. The gates of the city are where rule and authority are exercised. The officials’ names are formed with those of Babylonian gods (Nebo, Nergal). Nergal-sar-ezer may be Nebuchadnezzar’s son-in-law, who later succeeds him as king. BACK TO JEREMIAH 39:3

STUDY NOTE FOR JEREMIAH 39:4 When the inevitable breach of the city wall finally occurs, it is probably on the north side. At that point, King Zedekiah attempts to flee to the south, to the Arabah, the wilderness region that includes the Jordan valley. However, the Babylonians overtake him near Jericho, which is less than twenty miles (30 km) from the city. Zedekiah’s fate is also described in 2 Kin. 25:1–12. BACK TO JEREMIAH 39:4

STUDY NOTE FOR JEREMIAH 39:9, 10 the rest of the people ... some of the poor people. The majority of the people are exiled to Babylon. However, some of the poorer people are left behind to work the vineyards and the fields so that the Babylonians can continue to receive their tribute. BACK TO JEREMIAH 39:9, 10

STUDY NOTE FOR JEREMIAH 39:11, 12 Nebuchadnezzar ... gave command concerning Jeremiah. How much of the prophet’s message the king knows is unclear; he probably regards him as a Babylonian sympathizer (though see 25:12). It is ironic that the faithful prophet of the Lord is treated more favorably by the Babylonians than by his own people. BACK TO JEREMIAH 39:11, 12

STUDY NOTE FOR JEREMIAH 39:15–18 Ebed-melech. The Ethiopian eunuch receives his reward for rescuing the prophet from the cistern (see 38:7–13). His actions demonstrate that he trusts in the Lord. In Acts 8, another Ethiopian eunuch trusts the Lord and receives his reward. BACK TO JEREMIAH 39:15

STUDY NOTES FOR JEREMIAH 40

STUDY NOTE FOR JEREMIAH 40:1 Nebuzaradan the captain of the guard. Even though Nebuchadnezzar issued orders for Jeremiah’s protection, in the chaos after Jerusalem’s fall he is taken to the staging center at Riblah for deportation with the other prisoners. Apparently, the commander of the imperial guard intervenes personally to release Jeremiah. From a Babylonian perspective, Jeremiah’s prophecies are useful propaganda, but it is clear that Jeremiah has no personal affinity for the Babylonians. BACK TO JEREMIAH 40:1

STUDY NOTE FOR JEREMIAH 40:5 Gedaliah. See 26:24. Gedaliah is receptive to Jeremiah’s understanding of events and will presumably welcome his support. BACK TO JEREMIAH 40:5

STUDY NOTE FOR JEREMIAH 40:10 gather wine and summer fruits and oil. Fugitives and small military groups emerge from hiding and congregate at Mizpah, where they are able to gather in the harvest alongside the poor Judahites whom the Babylonians have left behind. At the moment of judgment, there is a glimpse of future blessing in the land. Contrast the drought conditions during parts of Jeremiah’s earlier preaching (14:1–6 and notes). BACK TO JEREMIAH 40:10

STUDY NOTE FOR JEREMIAH 40:13–16 The returnees bring news of a plot against Gedaliah’s life. It is backed by the Ammonites, an anti-Babylonian group in the Transjordan.Unfortunately, even though the proposed assassin is identified by name, Gedaliah does not believe the reports. BACK TO JEREMIAH 40:13

STUDY NOTES FOR JEREMIAH 41

STUDY NOTE FOR JEREMIAH 41:1 As they ate bread together. This hospitality emphasizes the treachery of Ishmael the son of Nethaniah, the man who was named in the earlier reports (40:15). Ishmael is of royal blood and may harbor ambitions of taking the throne. This passage seems to expand the account in 2 Kin. 25:25. BACK TO JEREMIAH 41:1

STUDY NOTE FOR JEREMIAH 41:5 from Shechem ... Shiloh ... Samaria. Important religious centers in the former northern kingdom that fell in 722 B.C. The men are a remnant of Israel’s population who have been making regular pilgrimages to Jerusalem for the great feasts (in accordance with Ex. 23:14–17). The time of year (the “seventh month”; see v. 1) is the Feast of Booths. Compare the group that comes from Bethel shortly after the return from exile in Zech. 7:2, 3. The slaughter of these pilgrims is a senseless massacre.

with their beards shaved ... bodies gashed. Signs of mourning for the fall of Jerusalem. Not all of them are legitimate under the Mosaic law (see Deut. 14:1).

the temple of theLORD. Although the temple has been destroyed, the Temple Mount is still regarded as holy. BACK TO JEREMIAH 41:5

STUDY NOTE FOR JEREMIAH 41:7 the city. Mizpah (v. 6). BACK TO JEREMIAH 41:7

STUDY NOTE FOR JEREMIAH 41:10 the king’s daughters. Members of Zedekiah’s court, not just the king’s own daughters.

Ammonites. As part of the former alliance against Babylon (27:3), the Ammonite action is itself under God’s judgment (27:8; 49:1–6). BACK TO JEREMIAH 41:10

STUDY NOTE FOR JEREMIAH 41:11–44:30 Jeremiah is taken to Egypt by Jewish survivors fleeing from possible Babylonian reprisals.

41:11 Johanan the son of Kareah. He brought the original intelligence about plans for a coup to Gedaliah in 40:15. BACK TO JEREMIAH 41:11

STUDY NOTE FOR JEREMIAH 41:12 Gibeon. Ishmael took all of the citizens of Mizpah with him on his flight to Ammon (v. 10) so he has been unable to travel quickly. Gibeon is a mere three miles (5 km) from Mizpah. The great pool there also saw a bloody battle after the death of Saul (2 Sam. 2:13). BACK TO JEREMIAH 41:12

STUDY NOTE FOR JEREMIAH 41:15 escaped ... with eight men. Two men are presumably lost in the skirmish (see v. 2), but Ishmael himself gets away. BACK TO JEREMIAH 41:15

STUDY NOTE FOR JEREMIAH 41:16–18 Gedaliah’s death creates a power vacuum. The former military officers who take over fear Babylonian reprisals and decide to flee to the relative safety of Egypt. BACK TO JEREMIAH 41:16

STUDY NOTES FOR JEREMIAH 42

STUDY NOTE FOR JEREMIAH 42:1 Jezaniah the son of Hoshaiah. Likely the same person as Azariah the son of Hoshaiah in 43:2. BACK TO JEREMIAH 42:1

STUDY NOTE FOR JEREMIAH 42:2–6 pray to the LORD your God for us. Jeremiah was absent from Mizpah for the coup but on his return the people ask him to seek guidance from the Lord on their behalf, as Jacob did before going down to Egypt in Gen. 46:1–3. Their pledge to listen whether the Lord’s words are “good or bad” shows that they already have a plan of action in mind, namely, going down to Egypt. As it turns out, they have no intention of listening to Jeremiah’s words unless they agree with what they have already decided to do. Such an attitude will inevitably end in judgment. BACK TO JEREMIAH 42:2

STUDY NOTE FOR JEREMIAH 42:7 at the end of ten days. Jeremiah is unable to give the people immediate direction, which must test their patience and trust. They have no idea when or how the Babylonians might respond to their attempts to flee to Egypt. BACK TO JEREMIAH 42:7

STUDY NOTE FOR JEREMIAH 42:10 If you will remain in this land. This promise of blessing for the remnant left behind during the exile is a new theme in Jeremiah’s message (24:8; 40:6). The Lord declares that He will build them up and not pull them down (see 1:10).

I relent. Having carried through the threatened judgment on Jerusalem, the Lord’s attitude is now changed toward those who remain in Judah. Instead of bringing further judgment upon them, He will protect them from the Babylonians. BACK TO JEREMIAH 42:10

STUDY NOTE FOR JEREMIAH 42:13–16 The Lord’s word is still against seeking refuge in Egypt (Deut. 17:16). The issue, as ever, is false trust and the delusion of safety in human power and calculation (22:20, 22; 30:14). Those who remain in Judah will experience the Lord’s blessing, but those who go down to Egypt will find the sword, famine, and pestilence following them there (14:12 note). BACK TO JEREMIAH 42:13

STUDY NOTES FOR JEREMIAH 43

STUDY NOTE FOR JEREMIAH 43:2 Azariah son of Hoshaiah. See note on 42:1.

You are telling a lie. Though the people swore to respect whatever Jeremiah said as the Lord’s word, they reject his prophecy as a lie. Previously, they were happy to accept the lies that the false prophets presented as the truth. It is not clear why they blame Baruch, Jeremiah’s scribe, for the unfavorable message. BACK TO JEREMIAH 43:2

STUDY NOTE FOR JEREMIAH 43:5–7 In spite of Jeremiah’s words of warning, the army officers who are now in charge take everyone down to Egypt. Those who liberated the people from Ishmael soon become as oppressive as the leader they have replaced. Jeremiah and Baruch are forced to go down with them. BACK TO JEREMIAH 43:5

STUDY NOTE FOR JEREMIAH 43:7, 8 Egypt. Jeremiah’s prophetic ministry continues in Egypt by means of another sign act. BACK TO JEREMIAH 43:7

43:8 Tahpanhes. See 2:16. Located in the eastern Nile delta, not far from the Judean border. This is close to the area where Joseph settled his brothers. BACK TO JEREMIAH 43:8

STUDY NOTE FOR JEREMIAH 43:9 Take in your hands large stones ... hide them. Jeremiah sets large stones in the pavement near Pharaoh’s palace (lit. “the king’s house”; it may be a government building or a residence owned by the king). On that exact spot, he declares, Nebuchadnezzar will set up his royal throne when he invades Egypt, complete with a canopy to protect him from the sun. The message for the Judeans is clear: running away to Egypt will not help them evade the grasp of the Babylonians. BACK TO JEREMIAH 43:9

STUDY NOTE FOR JEREMIAH 43:10 Nebuchadnezzar ... my servant. See note on 25:9. BACK TO JEREMIAH 43:10

STUDY NOTE FOR JEREMIAH 43:13 obelisks. Characteristic examples of Egyptian religious architecture. The temple of Heliopolis is only a few miles (about 5 km) from Tahpanhes. The Egyptian gods are powerless to protect their sacred objects, for the Lord has given the land into the hand of Nebuchadnezzar. Nebuchadnezzar invades Egypt in 568–567 B.C., as Jeremiah has foretold. BACK TO JEREMIAH 43:13

STUDY NOTES FOR JEREMIAH 44

STUDY NOTE FOR JEREMIAH 44:1 Migdol ... Tahpanhes ... Memphis . . . Pathros. Those who have taken Jeremiah to Egypt are not the only Jews there. Other groups have migrated or been exiled there at different times. Some are in lower (northern) Egypt, in Migdol and Memphis, while others are in upper (southern) Egypt, where there is a Jewish temple at Elephantine (Syene). This latter group carries on a considerable correspondence with the temple authorities in Jerusalem after the exile. Many of these dispersed Jewish groups seem to have brought with them the idolatry and disregard for the prophetic word that, prior to Jerusalem’s fall, dogged those who remained in Judah. BACK TO JEREMIAH 44:1

STUDY NOTE FOR JEREMIAH 44:4 this abomination. Idolatrous worship of other gods. BACK TO JEREMIAH 44:4

STUDY NOTE FOR JEREMIAH 44:7 no remnant. Possibly this oracle threatens that the restoration promised in 5:10 and 23:3 may not be carried out. Those who share the idolatrous practices of Jerusalem will share its fate of complete destruction. BACK TO JEREMIAH 44:7

STUDY NOTE FOR JEREMIAH 44:8 a curse and a taunt among all the nations of the earth. Israel was supposed to be a blessing to all nations of the earth (Gen. 12:1–3). BACK TO JEREMIAH 44:8

STUDY NOTE FOR JEREMIAH 44:9 Have you forgotten the evil. The implication is that they have also forgotten the judgment that resulted. Similarly, 2 Kin. 17:18–20 uses the judgment of the northern kingdom as a warning to Judah before her fall. BACK TO JEREMIAH 44:9

STUDY NOTE FOR JEREMIAH 44:19 without our husbands’ approval. See Num. 30:6–15. The women have evidently taken the lead in worshiping the “queen of heaven,” the goddess Astarte or Ishtar (7:18), likely because these cults appeal to women’s fertility, just like other ancient pagan religions do. Yet the men are clearly implicated by their approval of these pagan practices. The practices amount to a denial that Jerusalem’s destruction was the work of the Lord; instead, the people blame the city’s downfall on their failure to offer enough sacrifices to their goddess. BACK TO JEREMIAH 44:19

STUDY NOTE FOR JEREMIAH 44:23 law ... statutes ... testimonies. The requirements of the Mosaic covenant (Deut. 11:1, 32; 12:1). BACK TO JEREMIAH 44:23

STUDY NOTE FOR JEREMIAH 44:25 We will surely perform our vows. The people are scrupulously faithful to the promises they have made to their idols, yet their idols cannot help them or harm them. At the same time, they have failed to fulfill their vows to serve the Lord. BACK TO JEREMIAH 44:25

STUDY NOTE FOR JEREMIAH 44:29, 30 Pharaoh Hophra (reigned 589–570 B.C.) was killed by his enemies during a military revolt; his death is used as a sign that all the Lord’s prophecies against the refugees in Egypt will come to pass. BACK TO JEREMIAH 44:29, 30

STUDY NOTES FOR JEREMIAH 45

STUDY NOTE FOR JEREMIAH 45:1–5 This chapter contains God’s promise to Baruch to spare his life, a promise made many years prior to the events of ch. 44.

45:1 fourth year of Jehoiakim.605 B.C., the year in which Baruch prepared the first scroll of Jeremiah’s words for public reading (36:1–3). BACK TO JEREMIAH 45:1

STUDY NOTE FOR JEREMIAH 45:3 my pain. Baruch had evidently suffered along with Jeremiah as a result of Jeremiah’s prophetic commission (cf. 11:18–23). See 36:19; 43:3. When he said, “Woe is me!” he was declaring himself to be under the covenant curse (cf. Is. 6:5).

rest. See Deut. 12:9; Ps. 95:11. BACK TO JEREMIAH 45:3

STUDY NOTE FOR JEREMIAH 45:5 do you seek great things for yourself. The servant is not greater than his master (John 15:20); since the people have rejected the Lord, they are likely to reject Jeremiah and Baruch as well.

as a prize of war. Like Ebed-melech, his faithfulness would not go unrewarded by the Lord (cf. 39:15–18). BACK TO JEREMIAH 45:5

STUDY NOTES FOR JEREMIAH 46

STUDY NOTE FOR JEREMIAH 46:1–51:64 This section of Jeremiah comprises a series of judgment oracles against the surrounding nations. These declare the Lord’s sovereignty over all nations and assure His own people that the negative promise of the Abrahamic covenant—“him who dishonors you I will curse”(Gen. 12:3)—is still in place. The Septuagint places these oracles after 25:13. BACK TO JEREMIAH 46:1

STUDY NOTE FOR JEREMIAH 46:2 Carchemish. Nebuchadnezzar defeated Pharaoh Neco at the battle of Carchemish on the upper Euphrates River in 605 B.C. and brought to a close Egypt’s political and military influence over Palestine and Syria. Nonetheless, the Judeans continued to harbor vain hopes of help and support from the Egyptians, and the Egyptians in turn encouraged those hopes (see Ezek. 29).

fourth year of Jehoiakim. See 36:1; 45:1. This links the oracle with the preceding chapter. The ascendancy of Babylon over Egypt is significant in the life of Judah in her final years, and the oracles recorded here are originally spoken before Babylon reaches the height of its power over Egypt. BACK TO JEREMIAH 46:2

STUDY NOTE FOR JEREMIAH 46:3–6 Prepare buckler ... put on your armor. These orders to the Egyptian army mock her military pretensions. They have all of the military equipment that they need, yet they will end in full retreat, proving the words of Eccl. 9:11: “The race is not to the swift, nor the battle to the strong.” BACK TO JEREMIAH 46:3

STUDY NOTE FOR JEREMIAH 46:5 terror on every side. See Jer. 6:25. BACK TO JEREMIAH 46:5

STUDY NOTE FOR JEREMIAH 46:6 by the river Euphrates. At Carchemish (v. 2 note). BACK TO JEREMIAH 46:6

STUDY NOTE FOR JEREMIAH 46:9, 10 men of Cush ... Put ... Lud. Mercenaries from Africa and Greece testify to Egypt’s power, but human strength is unavailing on the day of the Lord’s vengeance. BACK TO JEREMIAH 46:9, 10

STUDY NOTE FOR JEREMIAH 46:11 Gilead. See note on 8:22.

virgin daughter of Egypt. Suggesting vulnerability and innocence, though it could be meant ironically. See its use in connection with Israel in 14:17; 18:13. BACK TO JEREMIAH 46:11

STUDY NOTE FOR JEREMIAH 46:14 Migdol ... Memphis ... Tahpanhes. See 2:16; 43:8; 44:1. These are fortified cities close to the eastern border and thus will be strategic targets for Nebuchadnezzar. Nebuchadnezzar’s assault is also prophesied in Ezek. 29:17–21. BACK TO JEREMIAH 46:14

STUDY NOTE FOR JEREMIAH 46:15 Why are your mighty ones face down. The Septuagint’s reading is preferred by many interpreters: “Why has Apis run away?” Apis is the sacred bull of ancient Egypt, worshiped as an incarnation of the god Ptah, especially at Noph (Memphis; v. 14). Alternatively, it could be a reference to the mercenaries they hired in v. 9. BACK TO JEREMIAH 46:15

STUDY NOTE FOR JEREMIAH 46:18 As I live. See Gen. 22:15–18.

the King. For God as king, see 8:19; 10:7, 10; 48:15; 51:57; Deut. 33:5. In the oracles against the nations, God’s true kingship is contrasted with the vain pretensions of earthly kings.

the LORD of hosts. This title for God is often used in military contexts.

Tabor ... Carmel. These mountains in northern Israel stand at the eastern and western boundaries of the strategic plain of Megiddo and tower impressively over their surroundings. BACK TO JEREMIAH 46:18

STUDY NOTE FOR JEREMIAH 46:19 Memphis. The Egyptian capital will be laid waste, just like Jerusalem (see 9:12). BACK TO JEREMIAH 46:19

STUDY NOTE FOR JEREMIAH 46:20 heifer. This may be an ironic allusion to Egyptian worship of the bull Apis (v. 15 note). Their mercenaries, too, are fattened calves ready for the slaughter (see v. 10).

biting fly. Nebuchadnezzar.

from the north. See 6:1. BACK TO JEREMIAH 46:20

STUDY NOTE FOR JEREMIAH 46:22 serpent. The Egyptian crown contains serpents as emblems of strength, but here the serpent will slink silently away. BACK TO JEREMIAH 46:22

STUDY NOTE FOR JEREMIAH 46:25 Amon of Thebes. Amon is the chief Egyptian god. Thebes is in the south, suggesting even deeper penetration by Babylon. The Lord’s judgment is not just upon Pharaoh and Egypt but upon the gods of Egypt as well. BACK TO JEREMIAH 46:25

STUDY NOTE FOR JEREMIAH 46:26 Egypt shall be inhabited. The promise of restoration for Egypt also appears in Is. 1:16–25; 27:13. It is fulfilled on the day of Pentecost when visitors from Egypt are among those added to the church (Acts 2:10) BACK TO JEREMIAH 46:26

STUDY NOTE FOR JEREMIAH 46:27, 28 Fear not, O Jacob. The prophecy against Egypt is intended to encourage Judah. Though Judah is under the Lord’s judgment for their sins, He has not forgotten His people, nor is He finished with them. Those who have assaulted them will be judged as well. Even though their journey through life might be painful and bitter like Jacob’s was (Gen. 47:8, 9), the Lord is still with them. Cf. Is. 41:8–14; 43:1–5. BACK TO JEREMIAH 46:27, 28

STUDY NOTES FOR JEREMIAH 47

STUDY NOTE FOR JEREMIAH 47:1, 2 Pharaoh. The Egyptians attacked Israel’s old enemy the Philistines on several occasions, including an assault before the Battle of Megiddo in 609 B.C. and also in 601 B.C. Yet the Philistines’ downfall will not come at the hands of the Egyptians but rather the Babylonians, the “waters ... rising out of the north” (1:13, 14 note). BACK TO JEREMIAH 47:1, 2

STUDY NOTE FOR JEREMIAH 47:4 Tyre and Sidon. These Phoenician cities afford natural protection to the Philistines farther down the Mediterranean coast, though it is not known whether alliances ever exist between them.

Caphtor. The Philistines’ place of origin, usually identified as Crete. BACK TO JEREMIAH 47:4

STUDY NOTE FOR JEREMIAH 47:5 Baldness ... gash yourselves. Ritual mourning practices for pagans include cutting themselves and shaving their heads. BACK TO JEREMIAH 47:5

STUDY NOTE FOR JEREMIAH 47:6 sword of the LORD. This instrument of the Lord’s judgment is unsheathed against His own people in Ezek. 21:9–17. Now it will come on their neighbors. BACK TO JEREMIAH 47:6

STUDY NOTES FOR JEREMIAH 48

STUDY NOTE FOR JEREMIAH 48:1–47 This chapter records the oracle against Moab; cf. Is. 15; 16; Ezek. 25:8–11; Amos 2:1–3. Moab was Israel’s enemy (Judg. 3:12–14; 2 Kin. 3:4–27). It was an ally of Judah against Babylon (27:3), but supplied troops for Nebuchadnezzar against Jehoiakim (2 Kin. 24:2). Its defeat by Nebuchadnezzar may have come in 582 B.C. after a rebellion.

48:1 Nebo ... Kiriathaim. Originally these towns were allocated to the tribe of Reuben (Num. 32:3, 37, 38; Josh. 13:15, 19). Since they are in the northern part of Moab, they will be overrun first in a Babylonian invasion. BACK TO JEREMIAH 48:1

STUDY NOTE FOR JEREMIAH 48:2 Heshbon. A village northeast of Mount Nebo; it was also assigned to Reuben (Num. 32:37; Josh. 13:17).

48:2–5 Madmen ... Horonaim ... Luhith. A similar reference to Luhith and Horonaim occurs in Is. 15:5. Horonaim also appears on the Moabite Stone, from the ninth century B.C. The name “Madmen” is a play on words: it sounds like the Hebrew word for “silence.” BACK TO JEREMIAH 48:2

STUDY NOTE FOR JEREMIAH 48:6 a juniper in the desert. Junipers are hardy evergreen trees that cling to life in hostile environments. BACK TO JEREMIAH 48:6

STUDY NOTE FOR JEREMIAH 48:7 Chemosh. A god of Moab worshiped by Solomon (1 Kin. 11:7, 33; 2 Kin. 23:13). Images of defeated gods were often carried off into exile. BACK TO JEREMIAH 48:7

STUDY NOTE FOR JEREMIAH 48:8 The destroyer. Probably Nebuchadnezzar. BACK TO JEREMIAH 48:8

STUDY NOTE FOR JEREMIAH 48:11, 12 The wine left to age represents Moab’s complacency. Moab has been left untouched while the surrounding nations are invaded. Its ease and security will vanish as quickly as a bottle empties when overturned. BACK TO JEREMIAH 48:11, 12

STUDY NOTE FOR JEREMIAH 48:13 Bethel. Possibly a reference to the name “El Bethel” used for the Lord in Jeroboam’s apostate worship at Bethel (1 Kin. 12:28–30). That cult did not prevent the Assyrians from plundering the land in 722 B.C. (2 Kin. 18:9–12). BACK TO JEREMIAH 48:13

STUDY NOTE FOR JEREMIAH 48:14 heroes ... mighty men of war. Like Egypt, Moab puts its confidence in the power of its soldiers (see 46:3–6). Its trust will be equally misplaced. BACK TO JEREMIAH 48:14

STUDY NOTE FOR JEREMIAH 48:17 How the mighty scepter is broken. A lament for Moab (cf. 2 Sam. 1:19). The prophets sing laments for those who are not yet dead as a sign of the certainty of their coming downfall (cf. Ezek. 19). The scepter and the staff are symbols of Moab’s power, now broken. BACK TO JEREMIAH 48:17

STUDY NOTE FOR JEREMIAH 48:19 Aroer. Southeast of Dibon, this border fortress on the Arnon River (v. 20) is here pictured anxiously watching the flight of the refugees. BACK TO JEREMIAH 48:19

STUDY NOTE FOR JEREMIAH 48:20 Arnon. The region along the Arnon. It is the most important river in Moab in Jeremiah’s day. BACK TO JEREMIAH 48:20

STUDY NOTE FOR JEREMIAH 48:26 Make him drunk. Drunkenness is a symbol of Judah’s judgment (see 25:15–29); now it is Moab’s turn to be judged. BACK TO JEREMIAH 48:26

STUDY NOTE FOR JEREMIAH 48:27 found among thieves. Moab mocked Judah for her fate, asserting that she deserved to be destroyed for her sins. Although that was true, Moab was no better and in no position to look down on Judah. BACK TO JEREMIAH 48:27

STUDY NOTE FOR JEREMIAH 48:28 dwell in the rock. See Is. 2:10. BACK TO JEREMIAH 48:28

STUDY NOTE FOR JEREMIAH 48:32, 33 Sibmah ... Sea of Jazer. See Is. 16:8. This area at the northern end of the Dead Sea is famous for its orchards and vineyards. The joyful shouts of those treading the grapes will be replaced by shouts of anguish and pain (see 25:30). BACK TO JEREMIAH 48:32, 33

STUDY NOTE FOR JEREMIAH 48:35 sacrifice in the high place. These local places of pagan worship will be eliminated from Moab, just as they have been destroyed in Judah (see 17:3). BACK TO JEREMIAH 48:35

STUDY NOTE FOR JEREMIAH 48:36 a flute. The music of the flute often accompanies ceremonies both joyful and sad. BACK TO JEREMIAH 48:36

STUDY NOTE FOR JEREMIAH 48:37 every head is shaved ... sackcloth. Signs of mourning. See note on 41:5. BACK TO JEREMIAH 48:37

STUDY NOTE FOR JEREMIAH 48:38 housetops of Moab. It is customary in Jeremiah’s day to offer incense upon rooftops as an act of worship (2 Kin. 23:12). BACK TO JEREMIAH 48:38

STUDY NOTE FOR JEREMIAH 48:40 eagle. Nebuchadnezzar (Ezek. 17:3). BACK TO JEREMIAH 48:40

STUDY NOTE FOR JEREMIAH 48:45, 46 Derived from Num. 21:28, 29, but Jeremiah redirects Balaam’s prophecy against the Amorites by applying it to Moab. BACK TO JEREMIAH 48:46

48:45 Sihon. An Amorite ruler in Moses’s time, with his capital at Heshbon (Num. 21:21–30). BACK TO JEREMIAH 48:45

STUDY NOTE FOR JEREMIAH 48:47 restore the fortunes. Like Egypt (see 46:26), even Moab can repent and be added to the Lord’s people. BACK TO JEREMIAH 48:47

STUDY NOTES FOR JEREMIAH 49

STUDY NOTE FOR JEREMIAH 49:1–6 A prophecy against the Ammonites. See Ezek. 25:1–7; Amos 1:13–15. Ammon, an old enemy of Israel (Judg. 11:4–33; 1 Sam. 11:1–11; 2 Sam. 10; 1 Kin. 4:13–19), is located in Transjordan just north of Moab. Like Moab, it was part of an alliance against Babylon (27:3), and like Moab it supplied troops to Nebuchadnezzar against Judah (2 Kin. 24:2). Its hostility to Gedaliah (40:13–41:3) suggests a rebellion against Babylon, probably leading to an attack that virtually ends its existence as an autonomous nation.

49:1 Milcom. Chief god of the Ammonites, also known as Molech (32:35 note; 1 Kin. 11:5).

Gad. This Israelite tribe settled in the Transjordan before the conquest of the Promised Land proper (Num. 32). The Ammonites took it from them more than a century before the time of Jeremiah, claiming that it belonged to their god, Molech. BACK TO JEREMIAH 49:1

STUDY NOTE FOR JEREMIAH 49:2 Rabbah. This city is identified with modern Amman in Jordan. It is the capital of the Ammonites; once it is reduced to ruins, the Israelites will reclaim their inheritance. BACK TO JEREMIAH 49:2

STUDY NOTE FOR JEREMIAH 49:3 Heshbon. As a border town, it may have belonged to Ammon at some time also (Judg. 11:26).

Ai. Not the city of Ai familiar from the events of Josh. 8. Its location is unknown.

Milcom shall go into exile. See note on 48:7. The Lord is judging Moab’s gods as well as Moab itself. BACK TO JEREMIAH 49:3

STUDY NOTE FOR JEREMIAH 49:5 terror ... from all who are around you. Reminiscent of the phrase “terror on every side” (see 6:25; 20:3; 46:5). BACK TO JEREMIAH 49:5

STUDY NOTE FOR JEREMIAH 49:6 restore the fortunes. See note on 48:27. This message should encourage the Lord’s people in exile as well. If Egypt, Moab, and Ammon can be restored, how much more the Lord’s own people? BACK TO JEREMIAH 49:6

STUDY NOTE FOR JEREMIAH 49:7–22 A prophecy against Edom. See also 27:3; cf. Is. 21:11, 12; Ezek. 25:12–14; Amos 1:11, 12; Obad. 1–16. Edom, the descendants of Jacob’s estranged brother Esau, is an old enemy of Israel (2 Sam. 8:13, 14) and has caused special bitterness by assisting Babylon against Judah.

49:7, 8 Teman ... Dedan. These regions represent the northern and southern limits of Edom (see Ezek. 25:13). BACK TO JEREMIAH 49:7

49:8 Esau. Jacob’s brother, whose name is another designation for Edom (Gen. 25:29, 30). See Obad. 10. BACK TO JEREMIAH 49:8

STUDY NOTE FOR JEREMIAH 49:9 grape gatherers ... thieves. Cf. Obad. 5. Both of these groups tend to leave something behind no matter how careful they are. Yet when the Babylonians come, there will be nothing left. BACK TO JEREMIAH 49:9

STUDY NOTE FOR JEREMIAH 49:12 those who did not deserve to drink the cup. The image of bitter wine for the judgment of God is common in the Prophets (see 25:15–17; 34:5, 6). “Those who did not deserve to drink the cup” may be a reference to faithful Judeans who, like Baruch and Jeremiah, have been caught up in the destruction of their homeland nonetheless. BACK TO JEREMIAH 49:12

STUDY NOTE FOR JEREMIAH 49:13 Bozrah. The capital of Edom. BACK TO JEREMIAH 49:13

STUDY NOTE FOR JEREMIAH 49:16 the clefts of the rock. The Edomites are confident that the inaccessibility of their cities will protect them. Yet no natural advantages can protect a city from the wrath of the Lord. BACK TO JEREMIAH 49:16

STUDY NOTE FOR JEREMIAH 49:19 like a lion. In Jeremiah’s day, lions roam the lush terrain of the Jordan valley and threaten shepherds (1 Sam. 17:37). In 4:7, the roaring lion was Nebuchadnezzar. Here it is the Lord, the One whose wrath stands behind Nebuchadnezzar. BACK TO JEREMIAH 49:19

STUDY NOTE FOR JEREMIAH 49:22 eagle. Probably Nebuchadnezzar (as 48:40), though the Edomites are also conquered decisively by Arabs during the sixth century B.C. BACK TO JEREMIAH 49:22

STUDY NOTE FOR JEREMIAH 49:23–27 A prophecy against the city-states of Syria (Aram), of which Damascus is the most significant. Syria impinges chiefly on the northern kingdom of Israel in the Assyrian period (1 Kin. 20; Amos 1:3–5). The three states named here fell to Assyria in the eighth century B.C.

49:23 Damascus ... Hamath ... Arpad. Major Aramean city-states. Hamath and Arpad are both north of Damascus and will therefore be the first to be affected by a Babylonian invasion. BACK TO JEREMIAH 49:23

STUDY NOTE FOR JEREMIAH 49:27 Ben-hadad. This is not a personal name but rather a dynastic title that identifies the ruler of Syria as the son of the god Hadad. BACK TO JEREMIAH 49:27

STUDY NOTE FOR JEREMIAH 49:28–33 A prophecy against Arabian kingdoms. Arab nomadic tribes pose a periodic threat to settled communities in the ancient world (Judg. 6:1–6). The present prophecy may be occasioned by an Arab uprising against Nebuchadnezzar in 598 B.C. They have few cities, so the judgment is aimed at the markers of wealth in their community—tents, flocks, and camels.

49:28 Kedar. An Arab tribe well known in the OT period (Gen. 25:13; Is. 21:16, 17; 42:11).

Hazor. Also in the Arabian desert, and not the well-known Hazor in northern Israel. This name may designate a number of Arab settlements, including Teman, Buz, and Dedan (25:23, 24).

people of the east. Another designation for Arab tribal peoples (Judg. 6:3; 7:12; Job 1:3). BACK TO JEREMIAH 49:28

STUDY NOTE FOR JEREMIAH 49:29 Terror on every side. See 6:25; 20:3; 46:5. BACK TO JEREMIAH 49:29

STUDY NOTE FOR JEREMIAH 49:31 dwells securely ... no gates or bars. These nomadic peoples typically live in unwalled towns, not depending on fortified cities. See the description of Laish in Judg. 18:7. They are no match for a well-armed invader. BACK TO JEREMIAH 49:31

STUDY NOTE FOR JEREMIAH 49:33 jackals. Animals known to haunt desolate ruins (see Mal. 1:3). BACK TO JEREMIAH 49:33

STUDY NOTE FOR JEREMIAH 49:34–39 A prophecy against Elam, an important power to the east of Babylon, subjugated by Assyria but resurgent in the Babylonian period. The prophecy possibly relates to a Babylonian containment campaign against Elam in 595 B.C. Unlike the other prophecies in this section, the oracle against Elam is dated to the beginning of Zedekiah’s reign in 597 B.C. At that time, some in Judah may have hoped that a resurgent Elam would neutralize the Babylonian threat and result in the swift return of those already exiled. BACK TO JEREMIAH 49:34

STUDY NOTE FOR JEREMIAH 49:35 break the bow. Elam is famous for its archers. BACK TO JEREMIAH 49:35

STUDY NOTE FOR JEREMIAH 49:38 I will set my throne in Elam. Nebuchadnezzar’s destruction of Elam has nothing to do with the gods of the Babylonians. It is a sign of the Lord’s sovereign rule over all nations. BACK TO JEREMIAH 49:38

STUDY NOTE FOR JEREMIAH 49:39 restore the fortunes. See 46:26; 48:47; and 49:6. BACK TO JEREMIAH 49:39

STUDY NOTES FOR JEREMIAH 50

STUDY NOTE FOR JEREMIAH 50:1–51:64 The prophecy against Babylon (cf. Is. 13:1–14:23; 21:1–9) is the climax of the book. The previous prophecies have served Jeremiah’s purpose of showing that Babylon will prevail over “all the nations” for a period (27:7). Babylon has appeared up to this point as the instrument of God’s wrath. Finally, however (as in 25:17–26), “the word that the Lord spoke” is uttered against Babylon itself to show that its own time of judgment must come (25:11, 12). The Hebrew text of Jeremiah has placed the prophecy (actually delivered in 593 B.C.; cf. 51:59 note) at this point in the book so that the judgment on Babylon can occupy the climactic position. The relative length of the prophecy also shows how important Babylon is in the theology of the book. BACK TO JEREMIAH 50:1

STUDY NOTE FOR JEREMIAH 50:2 Bel ... Merodach. Merodach, or “Marduk,” is the creator and chief deity in Babylonian myth. He is also called Bel, an early form of the word “Baal” (“lord”). See also Is. 46:1. He is nothing more than a powerless idol, however. BACK TO JEREMIAH 50:2

STUDY NOTE FOR JEREMIAH 50:3 out of the north a nation. See 1:14; 6:1. Normally in the book of Jeremiah, the enemy from the north country is Babylon. The tables are now turned on Babylon. The nation in question is not specified, but see 51:27, 28, where it is clear that the reference is to the Medes and the Persians. BACK TO JEREMIAH 50:3

STUDY NOTE FOR JEREMIAH 50:4, 5 people of Israel and the people of Judah. The report of Babylon’s impending downfall is good news for God’s own people, who will then be able to return to worship the Lord at Zion, the site of the temple in Jerusalem. BACK TO JEREMIAH 50:4

50:5 everlasting covenant. See 31:31–34; 32:40; 33:20, 21. Unlike the previous covenant, which the people broke, this one will never be forgotten. BACK TO JEREMIAH 50:5

STUDY NOTE FOR JEREMIAH 50:6 Their shepherds have led them astray. See 23:1, 2. BACK TO JEREMIAH 50:6

STUDY NOTE FOR JEREMIAH 50:7 We are not guilty. This claim on the part of the enemies of God’s people is refuted by the surrounding oracle of judgment against Babylon. God will hold those who assault His people to account even though He has brought these nations in judgment against them. BACK TO JEREMIAH 50:7

STUDY NOTE FOR JEREMIAH 50:8 Flee from the midst of Babylon. When the day of Babylon’s judgment comes, it will be time for God’s people to return home to Judah. See Is. 48:20; Zech. 2:6. The edict issued by Cyrus in 539 B.C., shortly after Babylon’s destruction, allows the Jews and other captured peoples to go home. BACK TO JEREMIAH 50:8

STUDY NOTE FOR JEREMIAH 50:9 I am stirring up ... against Babylon . . . from the north country. Cyrus is mentioned as the leader of this alliance of the Medes and Persians in Is. 41:25; 45:1. Members of the alliance are named in 51:27, 28. BACK TO JEREMIAH 50:9

STUDY NOTE FOR JEREMIAH 50:11 plunderers of my heritage. The Lord’s continuing concern for His promises to His people is clear. Those who assault Israel will pay the price (see Gen. 12:3). BACK TO JEREMIAH 50:11

STUDY NOTE FOR JEREMIAH 50:12 your mother. Babylon is personified.

last of the nations. She who has seemed invincible will be completely devastated (Is. 14:12–17). BACK TO JEREMIAH 50:12

STUDY NOTE FOR JEREMIAH 50:17 Israel. The references to the kings of Assyria and Babylon make it clear that “Israel” here is not the former northern kingdom but the original people of God, made up of all twelve tribes. BACK TO JEREMIAH 50:17

STUDY NOTE FOR JEREMIAH 50:19 Carmel ... Bashan ... hills of Ephraim and in Gilead. The most fertile parts of Israel, famous for their livestock (see Amos 4:1). BACK TO JEREMIAH 50:19

STUDY NOTE FOR JEREMIAH 50:20 none shall be found. The Lord promises to do something in the future that will remove completely the sins of His people. Cf. Zech. 3:9. BACK TO JEREMIAH 50:20

STUDY NOTE FOR JEREMIAH 50:21 Merathaim ... Pekod. These words are puns on Babylonian place-names (Marratu, Puqudu). The Hebrew words mean “double rebellion” and “punishment.” BACK TO JEREMIAH 50:21

STUDY NOTE FOR JEREMIAH 50:23 hammer. Hammers are used for breaking up rocks (23:19). Here the hammer itself will be shattered. BACK TO JEREMIAH 50:23

STUDY NOTE FOR JEREMIAH 50:24 taken ... you did not know it. The Persian defeat of Babylon is unexpected. BACK TO JEREMIAH 50:24

STUDY NOTE FOR JEREMIAH 50:27 bulls. Babylon’s army (46:15 note). BACK TO JEREMIAH 50:27

STUDY NOTE FOR JEREMIAH 50:28 They flee. Jewish escapees from Babylon will return to Jerusalem, where they will testify to the Lord’s deliverance.

vengeance for his temple. The burning of the temple (52:13) was the definitive destruction of Jerusalem. The Lord ties His vengeance on Babylon specifically to that. BACK TO JEREMIAH 50:28

STUDY NOTE FOR JEREMIAH 50:29 let no one escape. Unlike in the fall of Judah, there will be no remnant surviving the fall of Babylon.

the Holy One of Israel. This name for God is frequent in Isaiah (cf. Is. 1:4 note). No one can defy the true and living God and escape the consequences. BACK TO JEREMIAH 50:29

STUDY NOTE FOR JEREMIAH 50:33–38 The people of Israel are oppressed ... they refuse to let them go. The background for these verses is the exodus, when God brought Israel out of captivity in Egypt. Similar language is now applied to the oppressive Babylon. A new exodus will ensue in which God will subdue the Babylonians and deliver His people once more. BACK TO JEREMIAH 50:33

STUDY NOTE FOR JEREMIAH 50:34 Redeemer. See note on 31:11. When the Lord steps in as their advocate, the result is rest for His people and unrest for her tormentors. BACK TO JEREMIAH 50:34

STUDY NOTE FOR JEREMIAH 50:35–40 the Chaldeans. See note on 21:4. Everything in which the Babylonians might trust—wise men, diviners, warriors, horses and chariots, mercenaries, treasures, the waters that surround the city—will prove to be unworthy of such trust. The ruins will be abandoned to wild animals such as hyenas and ostriches (or possibly “screech owls”; the exact identity of the bird is not clear). Its downfall will be as complete and permanent as that of Sodom and Gomorrah. BACK TO JEREMIAH 50:35

STUDY NOTE FOR JEREMIAH 50:41–43 a people comes from the north. Compare the almost identical description of the Babylonian armies coming against Judah in 6:22–24. Now they will be invaded by such an oppressor. BACK TO JEREMIAH 50:41

STUDY NOTE FOR JEREMIAH 50:44–46 Cf. 49:19–22, where Babylon’s assault of Edom is described in similar terms. BACK TO JEREMIAH 50:44

STUDY NOTES FOR JEREMIAH 51

STUDY NOTE FOR JEREMIAH 51:1 Leb-kamai. A coded reference to “Kasdim” or the Chaldeans (text note), another name for Babylon. It uses the same code as the name “Sheshach” in 25:26 and 51:41 (text notes), in which the last letter of the alphabet is substituted for the first, the second last for the second, and so on. BACK TO JEREMIAH 51:1

STUDY NOTE FOR JEREMIAH 51:3 devote to destruction. Babylon is to be treated according to the rules of holy war. No one is to be spared alive and no plunder is to be taken, for everything belongs to the Lord. BACK TO JEREMIAH 51:3

STUDY NOTE FOR JEREMIAH 51:6 Flee from the midst of Babylon. See note on 50:8. BACK TO JEREMIAH 51:6

STUDY NOTE FOR JEREMIAH 51:7 a golden cup. Babylon has been the agent of the Lord’s destruction of many nations (25:15). Now she herself will have to drink from that bitter cup. BACK TO JEREMIAH 51:7

STUDY NOTE FOR JEREMIAH 51:8 Babylon has fallen. The sudden destruction of this seemingly invincible city is a symbol of the end for all of God’s enemies. See Rev. 18:2. BACK TO JEREMIAH 51:8

STUDY NOTE FOR JEREMIAH 51:11 Medes. Babylon is finally conquered by an alliance of Medes and Persians, including Darius the Mede (see Dan. 6; Introduction: Characteristics and Primary Themes). See also Is. 13:17; 21:2. BACK TO JEREMIAH 51:11

STUDY NOTE FOR JEREMIAH 51:13 by many waters. Babylon is renowned for its irrigation channels, fed by the Euphrates River. In the same way, the great prostitute of Rev. 17:1 sits on many waters. BACK TO JEREMIAH 51:13

STUDY NOTE FOR JEREMIAH 51:14 sworn by himself. See Gen. 22:16 and note. BACK TO JEREMIAH 51:14

STUDY NOTE FOR JEREMIAH 51:15–19 The Lord’s power and wisdom, which are evident in His work of creation, will be harnessed to the task of Babylon’s destruction with equally impressive results. Cf. 10:12–16. In comparison to Him, the idols of the nations are worthless and powerless. They will be destroyed along with all those who trust in them. BACK TO JEREMIAH 51:15

STUDY NOTE FOR JEREMIAH 51:20 You are my hammer. Apparently addressed to Babylon, vv. 20–23 should be taken together with vv. 24–26. Babylon has been God’s “hammer” (50:23) against the nations, but Babylon’s own sin will later cause it to be judged. BACK TO JEREMIAH 51:20

STUDY NOTE FOR JEREMIAH 51:25, 26 destroying mountain. In Dan. 2:35, a small stone becomes a mountain that fills the entire earth. Here Babylon begins as an enormous mountain that destroys much of the earth but then shrinks into a rock that can be rolled off a cliff and then burned. No foundation stone or cornerstone will come from it (cf. Is. 28:16). BACK TO JEREMIAH 51:25, 26

STUDY NOTE FOR JEREMIAH 51:27 Ararat, Minni, and Ashkenaz. Districts of Media that are now summoned to join the fight against Babylon. BACK TO JEREMIAH 51:27

STUDY NOTE FOR JEREMIAH 51:30 her dwellings are on fire. Babylon’s sacking of Judah (cf. 21:10) is being avenged by her Median conquerors. BACK TO JEREMIAH 51:30

STUDY NOTE FOR JEREMIAH 51:32 the marshes are burned with fire. A possible route of escape from the city of Babylon is blocked. BACK TO JEREMIAH 51:32

STUDY NOTE FOR JEREMIAH 51:33 daughter of Babylon. This figure both personifies Babylon and alludes to its women, made vulnerable by defeat. See 50:42; Lam. 1:6 and note.

a threshing floor. An area that has been trodden hard and flat, where the harvested wheat is taken to be beaten with sticks to separate the grain from the chaff. BACK TO JEREMIAH 51:33

STUDY NOTE FOR JEREMIAH 51:34 a monster. Hb. tannin. Used to describe the great sea creatures in Gen. 1:21 and the multi-headed sea monster Leviathan in Ps. 74:13. It is often an image of something far more terrifying than a normal creature. BACK TO JEREMIAH 51:34

STUDY NOTE FOR JEREMIAH 51:36 plead ... vengeance. See 50:15. The metaphors of revenge and courtroom judgment are mixed here. BACK TO JEREMIAH 51:36

STUDY NOTE FOR JEREMIAH 51:37 jackals. See note on 9:11. BACK TO JEREMIAH 51:37

STUDY NOTE FOR JEREMIAH 51:41 Babylon. The Hebrew has “Sheshach” here (text note); cf. notes on 25:26; 51:1. BACK TO JEREMIAH 51:41

STUDY NOTE FOR JEREMIAH 51:44 Bel. See note on 50:2. Instead of the nations flowing to Bel, in the last days they will flow to Zion, to the Lord (see Is. 2:2).

what he has swallowed. Bel has “swallowed” the nations taken into exile and their treasures (see v. 34). Judah’s treasures are later restored by Cyrus’s decree (Ezra 1:5–11).

wall of Babylon. An enormously wide double wall, further protected by an intervening moat. BACK TO JEREMIAH 51:44

STUDY NOTE FOR JEREMIAH 51:45–48 Go out of the midst of her. God’s people should be prepared for the coming day when they will leave their exile and return home. Though it is still many years distant and there will be conflicting reports at the time,they should maintain a constant state of readiness for the Lord’s day of judgment on Babylon, which would be their own day of deliverance. BACK TO JEREMIAH 51:45

STUDY NOTE FOR JEREMIAH 51:50, 51 The exiles express their grief over the occupation of the temple by Nebuchadnezzar in 586 B.C., perhaps feeling that this defilement can never be cleansed. Yet they must continue to remember Jerusalem even though they are far away in exile. Cf. Ps. 137. BACK TO JEREMIAH 51:50, 51

STUDY NOTE FOR JEREMIAH 51:53 Though Babylon should mount up to heaven. Probably a reference to its lofty ziggurats, symbols of its religious pride (Gen. 11:4). BACK TO JEREMIAH 51:53

STUDY NOTE FOR JEREMIAH 51:56 the LORD is a God of recompense. Unlike the idols, which can say and do nothing, the Lord acts to defend His people and judge their enemies (see vv. 35, 36). BACK TO JEREMIAH 51:56

STUDY NOTE FOR JEREMIAH 51:58 high gates. The Ishtar Gate is known for its great height.

labor ... the nations. The labor of subject nations in building Babylon’s fortifications will be of no use when God brings His judgment. BACK TO JEREMIAH 51:58

STUDY NOTE FOR JEREMIAH 51:59 Seraiah the son of Neriah. An official in Zedekiah’s administration, he is responsible for this expedition’s lodging en route. He is the brother of Baruch, Jeremiah’s scribe (32:12).

went with Zedekiah ... to Babylon, in the fourth year of his reign.593 B.C. The expedition may be in response to a summons to explain Zedekiah’s part in the uprising against Nebuchadnezzar (27:3 note). Jeremiah knows the ultimate destiny of Babylon even as he urges his countrymen to submit to Nebuchadnezzar (38:1–3). BACK TO JEREMIAH 51:59

STUDY NOTE FOR JEREMIAH 51:60 a book. It may contain the prophecies in chs. 50 and 51. See 36:2. BACK TO JEREMIAH 51:60

STUDY NOTE FOR JEREMIAH 51:63, 64 This final symbolic act (13:1–11 note) reinforces the last word of Jeremiah that Babylon will fall as completely and comprehensively as a scroll tied to a stone and cast into the Euphrates. BACK TO JEREMIAH 51:63, 64

STUDY NOTES FOR JEREMIAH 52

STUDY NOTE FOR JEREMIAH 52:1–34 The final chapter of Jeremiah is an appendix, largely drawn from 2 Kin. 24; 25, describing the fall of Jerusalem and reminding the reader that Jeremiah’s prophecies have been fulfilled. Despite its message of divine judgment for sin, the book of Jeremiah ends (as does 2 Kings) on a hopeful note by calling attention to the mercy shown to King Jehoiachin of Judah while in Babylonian exile (52:31–34; cf. 2 Kin. 25:27–30). The section of 2 Kings dealing with Gedaliah’s assassination is omitted here because it was dealt with in chs. 40; 41.

52:1 Jeremiah of Libnah. Not Jeremiah the prophet, who is from Anathoth (1:1). BACK TO JEREMIAH 52:1

STUDY NOTE FOR JEREMIAH 52:2 he did what was evil in the sight of the LORD. In the book of Kings, all of the kings of Israel and Judah are evaluated for their faithfulness in pursuing the pure worship of the people, centralized in the temple in Jerusalem. Zedekiah is judged a failure on this account. BACK TO JEREMIAH 52:2

STUDY NOTE FOR JEREMIAH 52:4–16 The fall of Jerusalem and the destruction of the temple are also described in Jer. 39:1–10. BACK TO JEREMIAH 52:4

STUDY NOTE FOR JEREMIAH 52:12 the tenth day.2 Kin. 25:8 has the “seventh day.” One or the other text could be a copyist’s minor error. See Introduction to 1 Chronicles: Special Issues. BACK TO JEREMIAH 52:12

STUDY NOTE FOR JEREMIAH 52:18 all the vessels of bronze. These are added to the temple vessels that Nebuchadnezzar has already taken from Jerusalem (see 27:16). They are returned to Jerusalem in the time of Cyrus (Ezra 1:7), providing a line of continuity between the first and second temples. BACK TO JEREMIAH 52:18

STUDY NOTE FOR JEREMIAH 52:22 five.2 Kin. 25:17 has “three.” See note on v. 12. BACK TO JEREMIAH 52:22

STUDY NOTE FOR JEREMIAH 52:25 seven.2 Kin. 25:19 has “five.” See note on v. 12. BACK TO JEREMIAH 52:25

STUDY NOTE FOR JEREMIAH 52:28–30 These verses refer to the two main deportations of Jews to Babylon in 597 B.C. (“the seventh year”) and 586 B.C. (the “eighteenth year”; “nineteenth” in v. 12 is due to an alternate way of counting). A third, smaller deportation is also mentioned, perhaps in response to the assassination of Gedaliah. The numbers here are smaller than those in 2 Kin. 24:14, 16, and may count only adult males or only the leading figures of Judah. BACK TO JEREMIAH 52:28

STUDY NOTE FOR JEREMIAH 52:31–34 twenty-fifth.2 Kin. 25:27 has “twenty-seventh.” See note on v. 12.

52:31 Jehoiachin. The kind treatment of the former king of Judah by Evil-Merodach (also known as Amel-Marduk) on his accession to the throne in 562 B.C. provides a glimmer of hope for the restoration of God’s people that Jeremiah prophesied. The absence of any reference to the decree of Cyrus permitting the people to return home in 539 B.C. suggests that the book of Jeremiah reached its final form before that date. BACK TO JEREMIAH 52:31

FOOTNOTES FOR JEREMIAH 1

1 Almond sounds like the Hebrew for watching (compare verse 12) 2 The Hebrew word can mean evil, harm, or disaster, depending on the context; so throughout Jeremiah 3 Hebrew gird up your loins

FOOTNOTES FOR JEREMIAH 2

1 Or rulers

1 Hebrew grazed 2 Hebrew the River

FOOTNOTES FOR JEREMIAH 3

1 Septuagint, Syriac; Hebrew Saying, “If

1 Hebrew commotion

FOOTNOTES FOR JEREMIAH 5

1 The meaning of the Hebrew is uncertain

FOOTNOTES FOR JEREMIAH 6

1 Or I have likened the daughter of Zion to the loveliest pasture

FOOTNOTES FOR JEREMIAH 8

1 The meaning of the Hebrew word is uncertain 2 Or just decrees

1 The meaning of the Hebrew is uncertain

1 Compare Septuagint; the meaning of the Hebrew is uncertain

FOOTNOTES FOR JEREMIAH 9

2 Ch 8:23 in Hebrew 3 Ch 9:1 in Hebrew 4 Septuagint; Hebrew and not for truth they have grown strong

FOOTNOTES FOR JEREMIAH 10

1 Or vapor, or mist 2 Hebrew They

1 This verse is in Aramaic

FOOTNOTES FOR JEREMIAH 12

1 Hebrew your

FOOTNOTES FOR JEREMIAH 13

1 Hebrew them

FOOTNOTES FOR JEREMIAH 15

1 The meaning of the Hebrew is uncertain

FOOTNOTES FOR JEREMIAH 17

1 Hebrew arm

1 Hebrew kidneys

1 Hebrew me

FOOTNOTES FOR JEREMIAH 18

1 Hebrew of the field 2 Hebrew Are foreign waters plucked up

FOOTNOTES FOR JEREMIAH 20

1 Hebrew kidneys

FOOTNOTES FOR JEREMIAH 21

2 Hebrew Nebuchadrezzar, an alternate spelling of Nebuchadnezzar (king of Babylon) occurring frequently from Jeremiah 21–52; this latter spelling is used throughout Jeremiah for consistency

FOOTNOTES FOR JEREMIAH 22

1 Hebrew cities

FOOTNOTES FOR JEREMIAH 23

1 Septuagint; Hebrew I

1 Septuagint, Vulgate; Hebrew What burden?

FOOTNOTES FOR JEREMIAH 24

1 Compare Septuagint; Hebrew horror for evil

FOOTNOTES FOR JEREMIAH 25

1 Hebrew Sheshach, a code name for Babylon

FOOTNOTES FOR JEREMIAH 27

1 Or Jehoiakim 2 Hebrew Send them

FOOTNOTES FOR JEREMIAH 29

1 Hebrew your dreams, which you cause to dream

1 Or peace

FOOTNOTES FOR JEREMIAH 30

1 Or serve him

FOOTNOTES FOR JEREMIAH 31

1 Septuagint; Hebrew me

1 Hebrew bowels

FOOTNOTES FOR JEREMIAH 33

1 Septuagint; Hebrew it 2 That is, the torn-down houses

1 Hebrew And it

FOOTNOTES FOR JEREMIAH 34

1 Hebrew lacks them like

FOOTNOTES FOR JEREMIAH 40

1 Syriac; the meaning of the Hebrew phrase is uncertain

FOOTNOTES FOR JEREMIAH 41

1 Hebrew by the hand of

FOOTNOTES FOR JEREMIAH 44

1 Hebrew his 2 Compare Syriac; Hebrew lacks And the women said

FOOTNOTES FOR JEREMIAH 46

1 Hebrew He does not stand

FOOTNOTES FOR JEREMIAH 47

1 Septuagint, Vulgate; Hebrew you

FOOTNOTES FOR JEREMIAH 48

1 Hebrew weeping goes up with weeping 2 Septuagint (compare Isaiah 15:5) heard the cry 3 Septuagint, Aquila; Hebrew their

FOOTNOTES FOR JEREMIAH 49

1 Hebrew boast of your valleys, your valley flows

1 Or of Sela 2 Septuagint, Syriac them

FOOTNOTES FOR JEREMIAH 50

1 Merathaim means double rebellion 2 Pekod means punishment 3 That is, set apart (devote) as an offering to the Lord (for destruction)

FOOTNOTES FOR JEREMIAH 51

1 A code name for Chaldea 2 That is, set apart (devote) as an offering to the Lord (for destruction) 3 Hebrew their land

1 Or he has expelled me

1 Hebrew Sheshach, a code name for Babylon

FOOTNOTES FOR JEREMIAH 52

1 Hebrew lacks the sea 2 A cubit was about 18 inches or 45 centimeters

1 Hebrew king, lifted up the head of

The BOOK of

Lamentations

TITLE

In the earliest days, when books were rare and had to be committed to memory, it was customary to refer to books of the Hebrew Bible by their first word, which in this case, fittingly, is ekah, an exclamation that introduces a cry of woe. Later rabbis referred to the book as qinot (“Laments”). This title was preserved in the Septuagint, followed by the Vulgate (Lamentationes), and appears in English translations today.

AUTHOR

Although the book of Lamentations contains no explicit claim of authorship, it is traditionally attributed to the prophet Jeremiah. This has been true at least since the time of the Septuagint (c. 250 B.C.), in which a note about the prophet’s authorship of the book appears as a heading before the first verse. The idea of Jeremiah as the author may have been encouraged by 2 Chr. 35:25, which states that the prophet composed laments for King Josiah. The book itself contains no explicit evidence that Jeremiah is its author, although passages distinctly recall his character and language, especially ch. 3 (cf. 3:48–51 with Jer. 14:17). Thus, it is not impossible that Jeremiah wrote some, if not most, of the book of Lamentations. However, since the book consists of five different poems that vary somewhat in style and sometimes seem to be spoken by an individual (ch. 3) and sometimes by a community (ch. 5), it is possible that the poems come from different pens. This study Bible will refer to the author as “the poet” in the study notes.

DATE AND OCCASION

The link between Lamentations and Jeremiah is plausible not only because of similar expressions, but also because of the poems’ setting and theme. The setting is Jerusalem, during the period after the fall of the kingdom of Judah to the Babylonians in 586 B.C. and before the restoration of the exiles in 538 B.C. The lament concerning the loss of Judah’s king (2:2, 9), in distinction from other devastations of Jerusalem, fixes this occasion for the laments. A setting during the period of the Babylonian exile makes Lamentations a fitting sequel to the book of Jeremiah. As Jeremiah foretold the fall of Jerusalem, Lamentations expresses the pain of the event itself. The Septuagint places Lamentations after Jeremiah, and the Christian tradition has followed that practice. In the Hebrew Bible, the book of Lamentations is found in the section of the Scriptures known as the “Writings.”

GENRE AND LITERARY FEATURES

The five chapters of the book are five poems. The most common approach to questions of genre sees these poems as laments that are like those appearing in other books of the OT, principally the book of Psalms. A unique aspect of these particular laments is that the context of distress in Lamentations is clearly that of the fallen city, whereas the context of the laments in the Psalter is often less discernible. Laments (both of the community and the individual) have certain typical characteristics, of which the most common are: (1) complaint about adversity, which the Lord either tolerated or even caused; (2) confession of trust; (3) appeal for deliverance on the grounds of the Lord’s character and His covenant; and (4) certainty of a hearing, often with an assurance that the enemies and persecutors will in turn experience the wrath of God (Ps. 74). The book of Lamentations has these typical marks, though it represents a unique set of variations upon them. Lamentations is sometimes compared with a particular kind of lament, the funeral lament (e.g., Amos 5:1–3), but it does not quite fit this category, because Jerusalem is not uniformly portrayed as “dead.”

The clearest evidence for meter in Hebrew poetry is the book of Lamentations, which seems to use a line of five beats divided three-two. This meter is called Qinah(“elegiac”), after the Hebrew name for a lament. It is most often found in poetry of this sorrowful kind.

A second poetic form found in Lamentations is the acrostic, in which lines or sets of lines are arranged according to the twenty-two letters of the Hebrew alphabet. Each line or group of lines begins with the succeeding letter. This method may indicate that the poet is giving a complete treatment of the subject matter. The acrostic also provides a form for the literary expression of grief, allowing the writer to impose a kind of order on the chaos that such a terrible tragedy brings.

CHARACTERISTICS AND PRIMARY THEMES

The purpose of Lamentations cannot be stated in a single word. The book was composed as a way of coming to terms with the destruction of Zion. The center of gravity is the wrath of God against His people: Judah had sinned, and the prophets had pronounced God’s warning; therefore, God’s wrath is just. Long before Jerusalem’s fall, Amos had spoken of a day of the Lord against His people (Amos 5:18), a day that finally came (Lam. 1:12). Lamentations does not express total perplexity, as the book Job may appear to do at times. Instead, it justifies God’s punishment of Judah and offers a vindication of the prophets who predicted it.

Lamentations is not a work of passive resignation. God’s wrath is accepted, but not without great emotional resistance. Could God behave like the enemy of His own people, and drive them to terrors that are painful even to describe (2:4, 5, 20–22)? Although the poet understands the justice of God, the agony and bewilderment of the event can be freely expressed. The book retains its power in times of anguish and sorrow.

Yet in his anguish, the poet is able to affirm that God is still merciful and faithful (3:22–36). There is a way out of the crisis of the exile—the covenant Lord of Abraham, Isaac, and Jacob, whose faithfulness to the patriarchs is a continuing foundation throughout the Prophets for new appeals to Israel and Judah to put their trust in Him (e.g., Mic. 7:20). The writer of Lamentations may perhaps be counted, with Abraham, as one of the supreme examples in the OT of faith in God. Jeremiah prophesied that there would be a definite end to the Babylonian exile (Jer. 25:11). The poet looks for such an end, and even hopes that Judah’s enemies will be judged for their crimes against her. In this hope, there is an understanding of the sovereignty of God over all the nations, the sovereignty that embraces all mysteries (3:37–39).

THEOLOGY OF LAMENTATIONS

The central passage in the book affirms God’s covenant faithfulness (hesed) in the midst of the surrounding devastation (3:22–24). God is not distant from His people in their suffering, nor has He completely abandoned them, even though their sins are great and might merit such a fate. As the poet publicly confesses the sins of his people, he hopes that through such confession and repentance the people will be restored to God’s favor and thus to a new future (ch. 5). This is his only hope: there is no salvation to be sought or found in any other source, for the Lord alone is his portion (3:24). There is thus a movement within the book, as there is in most biblical laments, from the expression of terrible loss and pain to restored hope and prayer for renewal.

LAMENTATIONS IN THE LARGER STORY OF THE BIBLE

The book of Lamentations echoes the form and the terminology of the psalms of lament. Like the writers of those psalms, this poet is experiencing a time of judgment: the Lord has turned His face away from His people because of their sins. Yet Lamentations is the longest, deepest, and most profound lament in the Bible because it is a response to the deepest and most profound act of judgment by the Lord on His own people—the destruction of Jerusalem. This terrible disaster also helped shape the book of Psalms (e.g., Pss. 74; 137) as well as the writings of the prophets of the time (such as Jeremiah and Ezekiel), but the book of Lamentations is perhaps the fullest and most significant response to this pivotal event in biblical history.

CHRIST IN LAMENTATIONS

Jesus voiced His own lament over Jerusalem during the days leading up to His rejection by His own people (Matt. 23:37–39; Luke 13:34, 35). He foresaw terrible consequences for Jerusalem because of that rejection (Matt. 24). Yet He Himself also uttered His own cry of abandonment as He endured the mystery of His redemptive suffering in our place (Matt. 27:46). His death on the cross is the ultimate expression of the covenant faithfulness of God that is new every morning and enables lost sinners to be restored to God’s favor. The solemnity and compassion of Christ’s words express the goodness and severity of God that undergirds the gospel (Rom. 11:22, 23).

The book of Lamentations thus points beyond the humiliation and restoration of Jerusalem to the humiliation and exaltation of Christ. In beholding the life and work of Christ, the world can know that God is good and that He will do good in His time “to the soul who seeks him” (3:25).

HISTORY OF INTERPRETATION

In Jewish tradition, portions of Lamentations are read annually on the ninth of Av (July–August), when Jews recall the destruction of Jerusalem in 586 B.C. as well as that of the second temple in A.D. 70. It marks an annual reminder of God’s justice and compassion: He is determined to punish sin, but He offers assurance that His covenant mercy remains new each day.

Christian tradition, by contrast, has often neglected the book, along with the broader practice of lament. There is no surviving commentary on the book from before the ninth century A.D., although the church fathers cited individual verses. Perhaps this is due to seeing the book primarily as a historical artifact rather than a vital piece of theological engagement. In more recent times, however, it has been valued for its significance in helping individuals and communities explore an appropriate response to deeply traumatic personal circumstances. The caveat, of course, is that our experiences of pain and loss may be significantly different from the poet’s pain over the fall of Jerusalem. Yet there are lessons to be learned, both individually and corporately, about how we should mourn over tragic events, especially when we connect the book with Jesus’ suffering and pain in our place.

OUTLINE OF LAMENTATIONS

I. JERUSALEM ONCE GREAT BUT NOW DEVASTATED (CH. 1)

II. THE LORD’S ANGER WITH JUDAH (CH. 2)

III. THE COMMUNITY’S GRIEF (CH. 3)

IV. ZION’S DEGRADATION (CH. 4)

V. DISASTER AND PETITION FOR RESTORATION (CH. 5)

HOW LONELY SITS THE CITY

1  How lonely sits the city

that was full of people!

How like a widow has she become,

she who was great among the nations!

She who was a princess among the provinces

has become a slave.

[2] She weeps bitterly in the night,

with tears on her cheeks;

among all her lovers

she has none to comfort her;

all her friends have dealt treacherously with her;

they have become her enemies.

[3] Judah has gone into exile because of affliction

and hard servitude;

she dwells now among the nations,

but finds no resting place;

her pursuers have all overtaken her

in the midst of her distress. [1]

[4] The roads to Zion mourn,

for none come to the festival;

all her gates are desolate;

her priests groan;

her virgins have been afflicted, [2]

and she herself suffers bitterly.

[5] Her foes have become the head;

her enemies prosper,

because the LORD has afflicted her

for the multitude of her transgressions;

her children have gone away,

captives before the foe.

[6] From the daughter of Zion

all her majesty has departed.

Her princes have become like deer

that find no pasture;

they fled without strength

before the pursuer.

[7] Jerusalem remembers

in the days of her affliction and wandering

all the precious things

that were hers from days of old.

When her people fell into the hand of the foe,

and there was none to help her,

her foes gloated over her;

they mocked at her downfall.

[8] Jerusalem sinned grievously;

therefore she became filthy;

all who honored her despise her,

for they have seen her nakedness;

she herself groans

and turns her face away.

[9] Her uncleanness was in her skirts;

she took no thought of her future; [1]

therefore her fall is terrible;

she has no comforter.

“O LORD, behold my affliction,

for the enemy has triumphed!”

[10] The enemy has stretched out his hands

over all her precious things;

for she has seen the nations

enter her sanctuary,

those whom you forbade

to enter your congregation.

[11] All her people groan

as they search for bread;

they trade their treasures for food

to revive their strength.

“Look, O LORD, and see,

for I am despised.”

[12] “Is it nothing to you, all you who pass by?

Look and see

if there is any sorrow like my sorrow,

which was brought upon me,

which the LORD inflicted

on the day of his fierce anger.

[13] “From on high he sent fire;

into my bones [1] he made it descend;

he spread a net for my feet;

he turned me back;

he has left me stunned,

faint all the day long.

[14] “My transgressions were bound [2] into a yoke;

by his hand they were fastened together;

they were set upon my neck;

he caused my strength to fail;

the Lord gave me into the hands

of those whom I cannot withstand.

[15] “The Lord rejected

all my mighty men in my midst;

he summoned an assembly against me

to crush my young men;

the Lord has trodden as in a winepress

the virgin daughter of Judah.

[16] “For these things I weep;

my eyes flow with tears;

for a comforter is far from me,

one to revive my spirit;

my children are desolate,

for the enemy has prevailed.”

[17] Zion stretches out her hands,

but there is none to comfort her;

the LORD has commanded against Jacob

that his neighbors should be his foes;

Jerusalem has become

a filthy thing among them.

[18] “The LORD is in the right,

for I have rebelled against his word;

but hear, all you peoples,

and see my suffering;

my young women and my young men

have gone into captivity.

[19] “I called to my lovers,

but they deceived me;

my priests and elders

perished in the city,

while they sought food

to revive their strength.

20 “Look, O LORD, for I am in distress;

my stomach churns;

my heart is wrung within me,

because I have been very rebellious.

In the street the sword bereaves;

in the house it is like death.

[21] “They heard [1] my groaning,

yet there is no one to comfort me.

All my enemies have heard of my trouble;

they are glad that you have done it.

You have brought [2] the day you announced;

now let them be as I am.

[22] “Let all their evildoing come before you,

and deal with them

as you have dealt with me

because of all my transgressions;

for my groans are many,

and my heart is faint.”

THE LORD HAS DESTROYED WITHOUT PITY

2  How the Lord in his anger

has set the daughter of Zion under a cloud!

He has cast down from heaven to earth

the splendor of Israel;

he has not remembered his footstool

in the day of his anger.

[2] The Lord has swallowed up without mercy

all the habitations of Jacob;

in his wrath he has broken down

the strongholds of the daughter of Judah;

he has brought down to the ground in dishonor

the kingdom and its rulers.

[3] He has cut down in fierce anger

all the might of Israel;

he has withdrawn from them his right hand

in the face of the enemy;

he has burned like a flaming fire in Jacob,

consuming all around.

[4] He has bent his bow like an enemy,

with his right hand set like a foe;

and he has killed all who were delightful in our eyes

in the tent of the daughter of Zion;

he has poured out his fury like fire.

[5] The Lord has become like an enemy;

he has swallowed up Israel;

he has swallowed up all its palaces;

he has laid in ruins its strongholds,

and he has multiplied in the daughter of Judah

mourning and lamentation.

[6] He has laid waste his booth like a garden,

laid in ruins his meeting place;

the LORD has made Zion forget

festival and Sabbath,

and in his fierce indignation has spurned king and priest.

[7] The Lord has scorned his altar,

disowned his sanctuary;

he has delivered into the hand of the enemy

the walls of her palaces;

they raised a clamor in the house of the LORD

as on the day of festival.

[8] The LORD determined to lay in ruins

the wall of the daughter of Zion;

he stretched out the measuring line;

he did not restrain his hand from destroying;

he caused rampart and wall to lament;

they languished together.

[9] Her gates have sunk into the ground;

he has ruined and broken her bars;

her king and princes are among the nations;

the law is no more,

and her prophets find

no vision from the LORD.

[10] The elders of the daughter of Zion

sit on the ground in silence;

they have thrown dust on their heads

and put on sackcloth;

the young women of Jerusalem

have bowed their heads to the ground.

[11] My eyes are spent with weeping;

my stomach churns;

my bile is poured out to the ground

because of the destruction of the daughter of my people,

because infants and babies faint

in the streets of the city.

[12] They cry to their mothers,

“Where is bread and wine?”

as they faint like a wounded man

in the streets of the city,

as their life is poured out

on their mothers’ bosom.

[13] What can I say for you, to what compare you,

O daughter of Jerusalem?

What can I liken to you, that I may comfort you,

O virgin daughter of Zion?

For your ruin is vast as the sea;

who can heal you?

[14] Your prophets have seen for you

false and deceptive visions;

they have not exposed your iniquity

to restore your fortunes,

but have seen for you oracles

that are false and misleading.

[15] All who pass along the way

clap their hands at you;

they hiss and wag their heads

at the daughter of Jerusalem:

“Is this the city that was called

the perfection of beauty,

the joy of all the earth?”

[16] All your enemies

rail against you;

they hiss, they gnash their teeth,

they cry: “We have swallowed her!

Ah, this is the day we longed for;

now we have it; we see it!”

[17] The LORD has done what he purposed;

he has carried out his word,

which he commanded long ago;

he has thrown down without pity;

he has made the enemy rejoice over you

and exalted the might of your foes.

[18] Their heart cried to the Lord.

O wall of the daughter of Zion,

let tears stream down like a torrent

day and night!

Give yourself no rest,

your eyes no respite!

[19] “Arise, cry out in the night,

at the beginning of the night watches!

Pour out your heart like water

before the presence of the Lord!

Lift your hands to him

for the lives of your children,

who faint for hunger

at the head of every street.”

[20] Look, O LORD, and see!

With whom have you dealt thus?

Should women eat the fruit of their womb,

the children of their tender care?

Should priest and prophet be killed

in the sanctuary of the Lord?

[21] In the dust of the streets

lie the young and the old;

my young women and my young men

have fallen by the sword;

you have killed them in the day of your anger,

slaughtering without pity.

[22] You summoned as if to a festival day

my terrors on every side,

and on the day of the anger of the LORD

no one escaped or survived;

those whom I held and raised

my enemy destroyed.

GREAT IS YOUR FAITHFULNESS

3  I am the man who has seen affliction

under the rod of his wrath;

[2] he has driven and brought me

into darkness without any light;

3 surely against me he turns his hand

again and again the whole day long.

[4] He has made my flesh and my skin waste away;

he has broken my bones;

[5] he has besieged and enveloped me

with bitterness and tribulation;

[6] he has made me dwell in darkness

like the dead of long ago.

7 He has walled me about so that I cannot escape;

he has made my chains heavy;

[8] though I call and cry for help,

he shuts out my prayer;

[9] he has blocked my ways with blocks of stones;

he has made my paths crooked.

[10] He is a bear lying in wait for me,

a lion in hiding;

11 he turned aside my steps and tore me to pieces;

he has made me desolate;

12 he bent his bow and set me

as a target for his arrow.

13 He drove into my kidneys

the arrows of his quiver;

[14] I have become the laughingstock of all peoples,

the object of their taunts all day long.

[15] He has filled me with bitterness;

he has sated me with wormwood.

16 He has made my teeth grind on gravel,

and made me cower in ashes;

[17] my soul is bereft of peace;

I have forgotten what happiness [1] is;

[18] so I say, “My endurance has perished;

so has my hope from the LORD.”

[19] Remember my affliction and my wanderings,

the wormwood and the gall!

[20] My soul continually remembers it

and is bowed down within me.

[21] But this I call to mind,

and therefore I have hope:

[22] The steadfast love of the LORD never ceases; [2]

his mercies never come to an end;

[23] they are new every morning;

great is your faithfulness.

[24] “The LORD is my portion,” says my soul,

“therefore I will hope in him.”

[25] The LORD is good to those who wait for him,

to the soul who seeks him.

26 It is good that one should wait quietly

for the salvation of the LORD.

[27] It is good for a man that he bear

the yoke in his youth.

[28] Let him sit alone in silence

when it is laid on him;

29 let him put his mouth in the dust—

there may yet be hope;

[30] let him give his cheek to the one who strikes,

and let him be filled with insults.

[31] For the Lord will not

cast off forever,

32 but, though he cause grief, he will have compassion

according to the abundance of his steadfast love;

33 for he does not afflict from his heart

or grieve the children of men.

[34] To crush underfoot

all the prisoners of the earth,

35 to deny a man justice

in the presence of the Most High,

36 to subvert a man in his lawsuit,

the Lord does not approve.

[37] Who has spoken and it came to pass,

unless the Lord has commanded it?

[38] Is it not from the mouth of the Most High

that good and bad come?

[39] Why should a living man complain,

a man, about the punishment of his sins?

[40] Let us test and examine our ways,

and return to the LORD!

[41] Let us lift up our hearts and hands

to God in heaven:

42 “We have transgressed and rebelled,

and you have not forgiven.

[43] “You have wrapped yourself with anger and pursued us,

killing without pity;

44 you have wrapped yourself with a cloud

so that no prayer can pass through.

45 You have made us scum and garbage

among the peoples.

46 “All our enemies

open their mouths against us;

47 panic and pitfall have come upon us,

devastation and destruction;

[48] my eyes flow with rivers of tears

because of the destruction of the daughter of my people.

[49] “My eyes will flow without ceasing,

without respite,

[50] until the LORD from heaven

looks down and sees;

51 my eyes cause me grief

at the fate of all the daughters of my city.

[52] “I have been hunted like a bird

by those who were my enemies without cause;

[53] they flung me alive into the pit

and cast stones on me;

54 water closed over my head;

I said, ‘I am lost.’

[55] “I called on your name, O LORD,

from the depths of the pit;

[56] you heard my plea, ‘Do not close

your ear to my cry for help!’

[57] You came near when I called on you;

you said, ‘Do not fear!’

[58] “You have taken up my cause, O Lord;

you have redeemed my life.

59 You have seen the wrong done to me, O LORD;

judge my cause.

60 You have seen all their vengeance,

all their plots against me.

61 “You have heard their taunts, O LORD,

all their plots against me.

62 The lips and thoughts of my assailants

are against me all the day long.

63 Behold their sitting and their rising;

I am the object of their taunts.

[64] “You will repay them, [1] O LORD,

according to the work of their hands.

65 You will give them [2] dullness of heart;

your curse will be [3] on them.

66 You will pursue them [4] in anger and destroy them

from under your heavens, O LORD.” [5]

THE HOLY STONES LIE SCATTERED

4  How the gold has grown dim,

how the pure gold is changed!

The holy stones lie scattered

at the head of every street.

[2] The precious sons of Zion,

worth their weight in fine gold,

how they are regarded as earthen pots,

the work of a potter’s hands!

[3] Even jackals offer the breast;

they nurse their young,

but the daughter of my people has become cruel,

like the ostriches in the wilderness.

4 The tongue of the nursing infant sticks

to the roof of its mouth for thirst;

the children beg for food,

but no one gives to them.

[5] Those who once feasted on delicacies

perish in the streets;

those who were brought up in purple

embrace ash heaps.

[6] For the chastisement [1] of the daughter of my people has been greater

than the punishment [2] of Sodom,

which was overthrown in a moment,

and no hands were wrung for her. [3]

[7] Her princes were purer than snow,

whiter than milk;

their bodies were more ruddy than coral,

the beauty of their form [4] was like sapphire. [5]

[8] Now their face is blacker than soot;

they are not recognized in the streets;

their skin has shriveled on their bones;

it has become as dry as wood.

[9] Happier were the victims of the sword

than the victims of hunger,

who wasted away, pierced

by lack of the fruits of the field.

[10] The hands of compassionate women

have boiled their own children;

they became their food

during the destruction of the daughter of my people.

[11] The LORD gave full vent to his wrath;

he poured out his hot anger,

and he kindled a fire in Zion

that consumed its foundations.

[12] The kings of the earth did not believe,

nor any of the inhabitants of the world,

that foe or enemy could enter

the gates of Jerusalem.

[13] This was for the sins of her prophets

and the iniquities of her priests,

who shed in the midst of her

the blood of the righteous.

[14] They wandered, blind, through the streets;

they were so defiled with blood

that no one was able to touch

their garments.

[15] “Away! Unclean!” people cried at them.

“Away! Away! Do not touch!”

So they became fugitives and wanderers;

people said among the nations,

“They shall stay with us no longer.”

16 The LORD himself [1] has scattered them;

he will regard them no more;

no honor was shown to the priests,

no favor to the elders.

[17] Our eyes failed, ever watching

vainly for help;

in our watching we watched

for a nation which could not save.

[18] They dogged our steps

so that we could not walk in our streets;

our end drew near; our days were numbered,

for our end had come.

[19] Our pursuers were swifter

than the eagles in the heavens;

they chased us on the mountains;

they lay in wait for us in the wilderness.

[20] The breath of our nostrils, the LORD’s anointed,

was captured in their pits,

of whom we said, “Under his shadow

we shall live among the nations.”

[21] Rejoice and be glad, O daughter of Edom,

you who dwell in the land of Uz;

but to you also the cup shall pass;

you shall become drunk and strip yourself bare.

[22] The punishment of your iniquity, O daughter of Zion, is accomplished;

he will keep you in exile no longer; [2]

but your iniquity, O daughter of Edom, he will punish;

he will uncover your sins.

RESTORE US TO YOURSELF, O LORD

5  Remember, O LORD, what has befallen us;

look, and see our disgrace!

[2] Our inheritance has been turned over to strangers,

our homes to foreigners.

[3] We have become orphans, fatherless;

our mothers are like widows.

[4] We must pay for the water we drink;

the wood we get must be bought.

[5] Our pursuers are at our necks; [1]

we are weary; we are given no rest.

[6] We have given the hand to Egypt, and to  Assyria,

to get bread enough.

[7] Our fathers sinned, and are no more;

and we bear their iniquities.

[8] Slaves rule over us;

there is none to deliver us from their hand.

[9] We get our bread at the peril of our lives,

because of the sword in the wilderness.

[10] Our skin is hot as an oven

with the burning heat of famine.

[11] Women are raped in Zion,

young women in the towns of Judah.

[12] Princes are hung up by their hands;

no respect is shown to the elders.

[13] Young men are compelled to grind at the mill,

and boys stagger under loads of wood.

[14] The old men have left the city gate,

the young men their music.

[15] The joy of our hearts has ceased;

our dancing has been turned to mourning.

[16] The crown has fallen from our head;

woe to us, for we have sinned!

17 For this our heart has become sick,

for these things our eyes have grown dim,

[18] for Mount Zion which lies desolate;

jackals prowl over it.

[19] But you, O LORD, reign forever;

your throne endures to all generations.

[20] Why do you forget us forever,

why do you forsake us for so many days?

[21] Restore us to yourself, O LORD, that we may be restored!

Renew our days as of old—

[22] unless you have utterly rejected us,

and you remain exceedingly angry with us.

STUDY NOTES FOR LAMENTATIONS 1

STUDY NOTE FOR ISAIAH 1:1–22 The chosen city of Zion, once exalted, has been humbled for her sins.

1:1 How lonely. The word “how” often begins biblical laments, contrasting the present disaster with previous prosperity. The first verse sets the theme of the lament: Jerusalem’s loss of greatness. The city, once favored, is desolate from the Babylonians’ plundering (Is. 1:21–26).

widow. Widowhood and solitude (Jer. 15:17) are typical pictures of abandonment. Israel’s husband is the Lord; she is therefore not a widow because of her husband’s death but because of the consequences of her unfaithfulness to God with her pagan lovers (see v. 2).

slave. Slavery is contrary to God’s ultimate design for Israel. They became a nation when God delivered them from slavery in Egypt so that they could serve Him (Deut. 6:20–25; Jer. 2:14; Deut. 15:12–18). The blessings of living in the Promised Land and serving according to the law are replaced with the punishments of exile and forced labor because the people have flagrantly and impenitently broken the covenant they accepted when they left Egypt (Ex. 24:7, 8; Deut. 28:47–50). BACK TO LAMENTATIONS 1:1

STUDY NOTE FOR LAMENTATIONS 1:2 lovers. A word often used ironically in reference to Judah’s idolatrous neighbors, with whom she has consorted willingly (Jer. 3:1).

none to comfort. See also vv. 7, 9, 16; cf. the comfort promised in Is. 40:1. Here there is no limit to the effects of the Babylonian ravages.

friends. Her former allies who have abandoned her in her hour of need. BACK TO LAMENTATIONS 1:2

STUDY NOTE FOR LAMENTATIONS 1:3 For the fall of Judah, see 2 Kin. 24:20–25:30; Jer. 39–45, 52.

exile. The ultimate humiliation for the covenant people (Deut. 28:63–68).

no resting place. The Lord promised and provided His people rest from their enemies (Deut. 12:9; 2 Sam. 7:1, cf. Deut. 28:65). Israel and Judah’s unfaithfulness has left them without rest. BACK TO LAMENTATIONS 1:3

STUDY NOTE FOR LAMENTATIONS 1:4 A picture of ancient Israel’s regular worship life.

roads to Zion. In the past, people who lived at a distance would travel these roads in pilgrimage to the temple (Ps. 84:5), but now that temple has been destroyed by the Babylonians.

festival. The three main yearly gatherings for worship are Unleavened Bread/Passover, Weeks (Pentecost), and Booths (Ex. 23:14–17; Lev. 23:4–44). Under normal circumstances, Jerusalem is crowded, and priests preside over the vibrant celebrations. The exile now makes this impossible.

her priests groan. The priests are those most affected by the destruction of the temple.

virgins have been afflicted. A sign of defeat; cf. Jer. 31:13. BACK TO LAMENTATIONS 1:4

STUDY NOTE FOR LAMENTATIONS 1:5 enemies prosper. See other complaints in Jer. 12:1; Ps. 73. Here the complaint comes with a confession of sin. As the Prophets foretold, Judah’s unfaithfulness has brought her to grief.

the Lord has afflicted her. Jerusalem’s destruction is not the result of the great power of the Babylonians and their gods; it is the Lord’s judgment upon the people. In this lay their hope: the One who has wounded them can bind up those wounds (see Hos. 6:1).Their Judge’s covenant faithfulness endures forever (see 3:22–24). BACK TO LAMENTATIONS 1:5

STUDY NOTE FOR LAMENTATIONS 1:6 daughter of Zion. This phrase personifies Jerusalem (Jer. 6:2), but it might also allude to the women of the city, who feel its anguish most keenly.

all her majesty has departed. The glory of God, which once inhabited the Most Holy Place of the temple in Jerusalem, has abandoned it and gone into exile with those in Babylon (see Ezek. 8–11). BACK TO LAMENTATIONS 1:6

STUDY NOTE FOR LAMENTATIONS 1:7 Jerusalem remembers. The bitter present contrasts with an earlier, happier time, possibly the days of David and Solomon.

none to help her. Cf. Ps. 46:5. BACK TO LAMENTATIONS 1:7

STUDY NOTE FOR LAMENTATIONS 1:8 Jerusalem sinned. The idea that sin has caused the exile is developed, first with images of ritual impurity.

filthy. Probably refers to menstruation, which, like other bodily emissions of life fluids, renders a person temporarily unfit to stand in God’s presence (Lev. 15:19–33). The consequence of Judah’s sin is similar, if not more severe: being cut off from God’s worship, and perhaps also suffering public humiliation (cf. Jer. 13:22, 26). Jerusalem’s spiritual adultery, in which she has stripped before her lovers, is fittingly punished by an unwilling uncovering. In the day Lamentations is written, prisoners of war, both male and female, are often stripped naked as an act of extreme humiliation. Cf. a similar sequence in Ezek. 16:36–39. BACK TO LAMENTATIONS 1:8

STUDY NOTE FOR LAMENTATIONS 1:9 uncleanness. The image of ritual uncleanness intensifies.

she has no comforter. Since she has been deaf to the warnings of His prophets, the Lord is deaf to her appeals (see Jer. 11:11).

O Lord, behold. An element of appeal to the Lord, a normal part of the lament form (Introduction: Characteristics and Primary Themes), is now introduced. BACK TO LAMENTATIONS 1:9

STUDY NOTE FOR LAMENTATIONS 1:10 sanctuary. The temple’s true purpose is to attract the nations to worship the God of Israel (1 Kin. 8:41–43), but now it has brought invaders who desecrate it.

those whom you forbade. Since God’s people have not protected the sanctity of the temple but allowed uncircumcised Gentiles to enter it (see Ezek. 44:6–8), God has brought Gentiles to destroy it. BACK TO LAMENTATIONS 1:10

STUDY NOTE FOR LAMENTATIONS 1:11 All ... strength. This vivid picture of desolation hints at food shortages. BACK TO LAMENTATIONS 1:11

STUDY NOTE FOR LAMENTATIONS 1:12 all you who pass by ... like my sorrow. The sufferer imagines that his suffering is unprecedented. Yet no one seems to sympathize.

the day of his fierce anger. A grim confirmation of Amos’s prophecy that on the day of the Lord His anger will be against His own people (Amos 5:18). BACK TO LAMENTATIONS 1:12

STUDY NOTE FOR LAMENTATIONS 1:13 From on high he sent fire. Zion knows that the Lord Himself has afflicted her (Ps. 88:13–18). Her downfall is like that of Sodom and Gomorrah (Gen. 19:24).

he spread a net. Cf. Ezek. 17:20. BACK TO LAMENTATIONS 1:13

STUDY NOTE FOR LAMENTATIONS 1:14 a yoke. See Jer. 27, 28. BACK TO LAMENTATIONS 1:14

STUDY NOTE FOR LAMENTATIONS 1:15 the Lord has trodden. The Lord, formerly a warrior on Israel’s behalf (Deut. 9:1–3), has turned His might against His own people, trampling her like grapes in a winepress (see Is. 63:1–4). BACK TO LAMENTATIONS 1:15

STUDY NOTE FOR LAMENTATIONS 1:16 my eyes flow with tears. See Jer. 9:1.

a comforter is far from me. There is no one to help, no one to comfort—a dominant theme in these verses (2, 7, 9, 17). BACK TO LAMENTATIONS 1:16

STUDY NOTE FOR LAMENTATIONS 1:17 Jacob. A historic name for Israel, derived from the name of the nation’s ancestor (Gen. 32:28).

his neighbors should be his foes. The presence of Judah as an unclean thing among the nations falsifies her intended role as a witness to the holiness of God (Ex. 19:5, 6). BACK TO LAMENTATIONS 1:17

STUDY NOTE FOR LAMENTATIONS 1:18 The Lord is in the right. Zion justifies the Lord’s punishment by an admission of sin (see Ps. 51:4). Yet the thought shifts quickly again to her slavery. BACK TO LAMENTATIONS 1:18

STUDY NOTE FOR LAMENTATIONS 1:19 lovers. The nations around Judah fail to help her in her time of need.

priests and elders. See Jer. 2:8. BACK TO LAMENTATIONS 1:19

STUDY NOTE FOR LAMENTATIONS 1:21 my enemies. Zion appeals to the Lord because of her enemies’ gloating. Their insults are deeply offensive to Judah’s status as God’s covenant people—and therefore to God Himself. According to the Abrahamic covenant, their insults demand a divine response (Gen. 12:1–3).

day. The day of the Lord now becomes a day of terror for Zion’s enemies. Zion’s lament follows an established prophetic pattern: the enemies who administer God’s judgment finally come to suffer judgment themselves (Jer. 25:15–38). BACK TO LAMENTATIONS 1:21

STUDY NOTE FOR LAMENTATIONS 1:22 Let ... transgressions. Zion finally asserts that her enemies merit judgment as much as she does.

my groans. The petition to punish, however, does not diminish Zion’s deep distress. BACK TO LAMENTATIONS 1:22

STUDY NOTES FOR LAMENTATIONS 2

STUDY NOTE FOR ISAIAH 2:1–22 The second lament over Zion’s loss of glory begins, and the poet portrays the Lord’s anger with her.

2:1 How. Cf. 1:1 and note.

He has cast down ... the splendor. Israel’s fall into disfavor is compared to a falling star (Is. 14:12).

has not remembered. Judah is astonished that the promise to David is now apparently void (cf. Ps. 89, especially vv. 38–51). Isaiah assured the people that God would protect Zion (e.g., Is. 37:35), and the people of Judah has absolutized these promises, forgetting their obligation to keep the terms of God’s covenant with them (Ex. 24:1–3).

his footstool. A term normally used for the ark of the covenant (1 Chr. 28:2; Ps. 132:7) or for the earth (Is. 66:1). It is here applied to Zion (cf. Ps. 99:5). BACK TO LAMENTATIONS 2:1

STUDY NOTE FOR LAMENTATIONS 2:2 without mercy. Cf. Ex. 34:6, 7.

strongholds. The strength of the fortified cities of Judah once symbolized God’s blessing in response to Judah’s covenant faithfulness (2 Chr. 10:4–12). BACK TO LAMENTATIONS 2:2

STUDY NOTE FOR LAMENTATIONS 2:3 might. The language vividly contrasts Judah and her enemies, as well as Judah’s life as it should be and as it is.

a flaming fire ... consuming all around. Cf. Ex. 3:2. BACK TO LAMENTATIONS 2:3

STUDY NOTE FOR LAMENTATIONS 2:4 bent his bow. The harmful arrows meant for God’s enemies (Deut. 32:42) are now aimed at His people (Hos. 5:10; Jer. 6:11; 7:20).

like an enemy. See note on 1:15.

poured out his fury. This holy war imagery is classically used of God’s judgment on the nations (Ps. 69:24). BACK TO LAMENTATIONS 2:4

STUDY NOTE FOR LAMENTATIONS 2:5 daughter of Judah. See note on 1:6. BACK TO LAMENTATIONS 2:5

STUDY NOTE FOR LAMENTATIONS 2:6 his booth ... his meeting place. References to the temple.

the Lord has made ... forget festival and Sabbath. See note on 1:4. This can be rendered “The Lord has made appointed feasts and Sabbaths forgotten things in Zion,” an ironic justice since the people first forgot the Sabbaths themselves (Amos 8:5; Jer. 17:19–27).

king and priest. The Lord’s wrath is poured out on the sacred place, the sacred festivals, and the sacred people. Everything holy is swept away by His wrath. BACK TO LAMENTATIONS 2:6

STUDY NOTE FOR LAMENTATIONS 2:7 his altar ... his sanctuary. God’s judgment destroys not only the place of His dwelling, but Israel’s means of approaching Him in worship. The shouts of triumphant enemies replace the cry of worshiping assemblies. BACK TO LAMENTATIONS 2:7

STUDY NOTE FOR LAMENTATIONS 2:8 stretched out the measuring line. To survey the city for destruction (Is. 34:11; Amos 7:7, 8). In Zech. 1:16, the Lord promises to do the same thing when He restores His chosen city. BACK TO LAMENTATIONS 2:8

STUDY NOTE FOR LAMENTATIONS 2:9 law ... prophets ... vision. Not only are the religious institutions destroyed, but the Lord withholds revelation. The prophetic vision that accompanies preaching of the law has ceased (Jer. 8:8–10; 18:18; 1 Sam. 3:1). BACK TO LAMENTATIONS 2:9

STUDY NOTE FOR LAMENTATIONS 2:10 The elders ... dust ... sackcloth ... bowed their heads. Conventional gestures of mourning (1:14; Job 2:12, 13). Here they are undertaken by old men and young women, implying the comprehensiveness of the mourning.

2:11 My eyes are spent with weeping. Cf. this natural suffering because of the agony of his people with Jer. 4:19, and note the pictures of desolation that accompany the prophet’s expressions of anguish (Jer. 4:31).

my bile. Lit. “my liver,” which in Hebrew thought is one of the key locations of the emotions. BACK TO LAMENTATIONS 2:10

STUDY NOTE FOR LAMENTATIONS 2:11, 12 infants and babies ... their mothers. The poet is especially moved by the sight of suffering children. BACK TO LAMENTATIONS 2:11, 12

STUDY NOTE FOR LAMENTATIONS 2:13 What can I say for you. The meaning seems to be, “What can I tell you about suffering, you who have suffered so much?” No ready answers occur to someone who has witnessed sorrows such as these.

comfort. See note on 1:2. BACK TO LAMENTATIONS 2:13

STUDY NOTE FOR LAMENTATIONS 2:14 deceptive visions. The thought advances from v. 9; prophets are now said to have prophesied falsely. The complex problem of false prophecy is a recurrent theme of the Prophets (Jer. 5:12, 13; 23:9–40; 28). Deut. 18:21, 22 furnishes one of the criteria by which prophets may be judged true or false. BACK TO LAMENTATIONS 2:14

STUDY NOTE FOR LAMENTATIONS 2:15 perfection of beauty ... joy of all the earth. The beauty of the chosen place is extravagantly expressed (Pss. 50:2; 48:2), but it is by scoffers who mock the ruin and agony of Jerusalem. BACK TO LAMENTATIONS 2:15

STUDY NOTE FOR LAMENTATIONS 2:16 We have swallowed her. In vv. 2 and 5, God Himself is said to have swallowed up the people. As this verse makes clear, He has done this using Judah’s enemies as His agents. The verse also shows how the nations proudly attribute their victory over Judah to their own strength. BACK TO LAMENTATIONS 2:16

STUDY NOTE FOR LAMENTATIONS 2:17 carried out his word ... commanded long ago. God’s purposes of judgment were declared via Moses in the curses of the covenant (Lev. 26:23–39; Deut. 28:15–68). Judah’s present has happened in accordance with God’s known purposes. See 1:18; 2:8.

might. See note on v. 3. BACK TO LAMENTATIONS 2:17

STUDY NOTE FOR LAMENTATIONS 2:18 O wall. There is irony in this futile cry to the city wall, a symbol of the nation’s imagined strength.

day and night. Cf. Deut. 28:67. BACK TO LAMENTATIONS 2:18

STUDY NOTE FOR LAMENTATIONS 2:19 children. See note on v. 12. BACK TO LAMENTATIONS 2:19

STUDY NOTE FOR LAMENTATIONS 2:20 Should women ... children. The theme of the suffering of innocent children reaches the height of pathos (Jer. 19:9). Its power as an appeal to God is enhanced by the knowledge that God knows motherly affection (Is. 66:13). As extreme in its own way is the outrage of sacrilege: the Lord’s anointed ones are killed in His sanctuary. This is only possible because the temple in Jerusalem has already been desecrated by the people’s idolatry (see Ezek. 8; 9).

priest and prophet. For the sins of priests and prophets, see 4:13. BACK TO LAMENTATIONS 2:20

STUDY NOTE FOR LAMENTATIONS 2:21 the young and the old. The horror of death in youth contrasts with the blessing of attaining a good age (Job 42:17). BACK TO LAMENTATIONS 2:21

STUDY NOTE FOR LAMENTATIONS 2:22 a festival day ... terrors. This contrast between summoning to the joy of a feast and summoning to disaster is starkly powerful.

terrors on every side. See Jer. 6:25; 20:10.

day of the anger of the Lord. The poem ends where it began—without alleviation of the dark picture. BACK TO LAMENTATIONS 2:22

STUDY NOTES FOR LAMENTATIONS 3

STUDY NOTE FOR ISAIAH 3:1–66 As an individual expresses the grief of the community, hope and consolation are sustained by a knowledge of God’s compassionate love. This central chapter is three times as long as each of the surrounding chapters, highlighting its importance.

3:1 I am the man. This chapter is an acrostic with three verses for each letter of the Hebrew alphabet. On the poet’s possible identity as Jeremiah, and the acrostic form in Hebrew poetry, see Introduction: Author; Introduction: Genre and Literary Features; and the notes below. For portrayals of the Lord Himself as the One who has afflicted the speaker, see Job 19:21; Ps. 88:7, 15; Jer. 15:17, 18. In this poem, an individual expresses the grief of his community (vv. 40–54). BACK TO LAMENTATIONS 3:1

STUDY NOTE FOR LAMENTATIONS 3:2 into darkness without any light. Cf. Is. 9:2. Darkness is a metaphor for the distress experienced in the absence of God; light stands for the opposite: salvation and blessing. The day of the Lord is described in these terms at Amos 5:18. BACK TO LAMENTATIONS 3:2

STUDY NOTE FOR LAMENTATIONS 3:4 skin ... bones. Pictures of physical distress, perhaps due to age or illness (Job 13:28; Is. 38:13). For broken bones as a picture of judgment, see Ps. 51:8. BACK TO LAMENTATIONS 3:4

STUDY NOTE FOR LAMENTATIONS 3:5 bitterness and tribulation. The emotional and physical effects of distress go hand in hand. BACK TO LAMENTATIONS 3:5

STUDY NOTE FOR LAMENTATIONS 3:6 the dead of long ago. Distress and disease diminish life’s fullness, culminating in death. In his weakened condition, the poet considers himself to have little more participation in life than he would if he were actually dead. From the perspective of the living, the dead exist not at all, or only as shadows (Prov. 2:18; 9:18 and notes). For other pictures of death in the OT, see Job 3:11–19; Pss. 6:5; 115:17; Is. 14:18, 19; Ezek. 32:17–32. Against this background, the OT is eloquent in its brief testimony to resurrection beyond the grave (Job 19:25–27; Pss. 16:9–11; 49:15; 73:24; Dan. 12:2). BACK TO LAMENTATIONS 3:6

STUDY NOTE FOR LAMENTATIONS 3:8 shuts out my prayer. For unheard prayer see Pss. 10:1; 13:1; 22:1, 2; and especially Jer. 7:16. BACK TO LAMENTATIONS 3:8

STUDY NOTE FOR LAMENTATIONS 3:9 he has made my paths crooked. In Jer. 3:21, the people have made their own way crooked, so the punishment matches the crime. BACK TO LAMENTATIONS 3:9

STUDY NOTE FOR LAMENTATIONS 3:10–12 a bear ... his arrow. Some of the hazards that can actually overtake the traveler are vivid ways of expressing terror and distress. For the Lord as an archer, see 2:4. BACK TO LAMENTATIONS 3:10

STUDY NOTE FOR LAMENTATIONS 3:14 the laughingstock. See Jer. 20:7. BACK TO LAMENTATIONS 3:14

STUDY NOTE FOR LAMENTATIONS 3:15 wormwood. See Jer. 9:15. BACK TO LAMENTATIONS 3:15

STUDY NOTE FOR LAMENTATIONS 3:17 peace ... happiness. These conditions, the sum of blessing, are completely absent. BACK TO LAMENTATIONS 3:17

STUDY NOTE FOR LAMENTATIONS 3:18 My endurance ... Lord. The expression of hopelessness in the poem reaches its climax here. BACK TO LAMENTATIONS 3:18

STUDY NOTE FOR LAMENTATIONS 3:19 Remember my affliction. The Lord has not remembered Jerusalem, His footstool (see 2:1). BACK TO LAMENTATIONS 3:19

STUDY NOTE FOR LAMENTATIONS 3:20 remembers. The poet’s experience is a symbol of the people’s; see 1:7. BACK TO LAMENTATIONS 3:20

STUDY NOTE FOR LAMENTATIONS 3:21 this I call to mind. Memory that once discouraged now encourages (Ps. 77:3–9, 10–15). The memory of God’s devotion to His people brings hope out of hopelessness. This hope is only possible if God is the One who sovereignly afflicts and sovereignly heals. BACK TO LAMENTATIONS 3:21

STUDY NOTE FOR LAMENTATIONS 3:22–24 The climactic point of the poem and the book. The lament form often has turning points where the experience of rejection by God turns unexpectedly to confidence, based on a knowledge of His character and of His past mercies. See the confessions of trust and hope in Ps. 22.

3:22, 23 See theological note “The Goodness of God” on p. 991.

3:22 steadfast love. On the Hb. word (hesed), see note on Ps. 36:5. The plural form, used here, recalls many acts or perhaps the riches of divine love. Cf. Is. 55:3.

mercies. God’s covenant devotion is always joined with His compassion. Though the Lord may withhold mercy temporarily (see 2:2), that is not the end of the story. His people are not finally consumed because God’s compassion is not consumed. God’s wrath toward His people must come to an end because His compassion cannot end (4:22; Hos. 11:8). BACK TO LAMENTATIONS 3:22

3:23 every morning. God’s love will bring the morning of salvation (Pss. 30:5; 90:14; Mal. 4:2; Luke 1:78).

your faithfulness. The poet switches to the second person here rather than continuing to speak about God in the third person. Addressing God so directly marks intimacy and directness. God’s unqualified reliability makes Him worthy of faith (Hab. 2:4). BACK TO LAMENTATIONS 3:23

STUDY NOTE FOR LAMENTATIONS 3:24 my portion. This phrase recalls the territorial allocations to the Israelite tribes. The priests and Levites, who are landless, have the Lord as their portion (Num. 18:20; cf. Ps. 73:26). BACK TO LAMENTATIONS 3:24

STUDY NOTE FOR LAMENTATIONS 3:25 The Lord ... seeks him. God is always good to those who seek, hope, and wait for Him (cf. 1 Chr. 28:9). The threefold “good” in this context (cf. vv. 26, 27) focuses attention on God’s goodness. Since God is good, His people may wait quietly for His deliverance even when they do not understand His purposes. BACK TO LAMENTATIONS 3:25

STUDY NOTE FOR LAMENTATIONS 3:27 in his youth. If a man suffers in early and middle life, he at least faces the possibility of relief in old age. Perhaps the community, like an individual, should hope for the yoke to be lifted with the passage of time. BACK TO LAMENTATIONS 3:27

STUDY NOTE FOR LAMENTATIONS 3:28–30 Let him ... insults. The poet exhorts the afflicted to bear present suffering in light of the affirmation in the next verses.

3:28 sit alone. Cf. 1:1. BACK TO LAMENTATIONS 3:28

STUDY NOTE FOR LAMENTATIONS 3:30 let him give his cheek. The poet urges a humble submissiveness before the oppressor, since the judgment ultimately comes from the Lord. Israel’s humiliation foreshadows Christ’s humiliation (Is. 50:6; Matt. 26:67). BACK TO LAMENTATIONS 3:30

STUDY NOTE FOR LAMENTATIONS 3:31–33 Since God is compassionate, the present experience of His wrath must be temporary (Ps. 30:5; Is. 54:7; Hos. 6:1). Again, compassion is joined to God’s unfailing love (Hb. hesed, 3:22). Even in judgment, God does not afflict people “willingly,” that is, “cheerfully” or “from His heart.” He takes no pleasure in the death of the wicked (Ezek. 18:23). BACK TO LAMENTATIONS 3:31

STUDY NOTE FOR LAMENTATIONS 3:34–36 The implication of these verses is that God cannot ultimately approve of such things (Job 8:3). The Babylonians will pay for their arrogant assault on the Lord’s people (cf. Jer. 50; 51). Of course, in another sense, God has approved these very things, since He has brought them to pass. This is the problem of judgment and affliction that the poet faces: God can ordain and use things that He hates in order to accomplish things that He loves. BACK TO LAMENTATIONS 3:34

STUDY NOTE FOR LAMENTATIONS 3:37, 38 All that happens is by God’s word (Gen. 1:3), calamity as well as good (Amos 3:6). BACK TO LAMENTATIONS 3:37, 38

STUDY NOTE FOR LAMENTATIONS 3:39 the punishment of his sins. Since all things take place by the word of the Lord, no one can complain when God brings calamity as punishment for sin. The sin of the people is an important part of the poet’s answer to the problem of judgment and affliction (dreadful though God’s judgment is; cf. 2:20–22). The phrase in Hebrew implies that sin and consequent punishment belong inseparably together. BACK TO LAMENTATIONS 3:39

STUDY NOTE FOR LAMENTATIONS 3:40–47 The speaker uses plural subject forms throughout this section. The poet speaks as the representative of his people.

3:40–42 Let us test ... transgressed. A call to repentance, acknowledging sin. The impulse to confess sins seems to give way soon to renewed lamentation, following the statement “you have not forgiven” (v. 42). The penalties for sin are not yet lifted. BACK TO LAMENTATIONS 3:40

STUDY NOTE FOR LAMENTATIONS 3:41 lift up our hearts and hands. Internal and external signs of repentance. BACK TO LAMENTATIONS 3:41

STUDY NOTE FOR LAMENTATIONS 3:43–45 You have wrapped ... among the peoples. The poet parodies the actions of God at the exodus. Then, God’s anger helped Israel; it was her enemies who were slain without pity. Then, the cloud was a sign of favor. Israel was precious among the nations, not “scum and garbage.” BACK TO LAMENTATIONS 3:43

STUDY NOTE FOR LAMENTATIONS 3:48–66 The poet returns to singular subject forms.

3:48 rivers of tears. There are strong echoes of Jeremiah in this close association between the people’s grief and the poet’s grief (see Jer. 9:1). A link is suggested between the suffering of the people and of the poet. BACK TO LAMENTATIONS 3:48

STUDY NOTE FOR LAMENTATIONS 3:49 My eyes will flow. Familiar language of lament (Pss. 6:6; 42:3; Jer. 9:1; 18). BACK TO LAMENTATIONS 3:49

STUDY NOTE FOR LAMENTATIONS 3:50 until the Lord from heaven looks down and sees. See Is. 63:15. BACK TO LAMENTATIONS 3:50

STUDY NOTE FOR LAMENTATIONS 3:52 enemies without cause. See Ps. 35:19; John 15:25. BACK TO LAMENTATIONS 3:52

STUDY NOTE FOR LAMENTATIONS 3:53 into the pit. Pss. 28:1; 88:6. Jeremiah’s life may here be in view (Jer. 38:6), though the metaphor is also common in the book of Psalms. BACK TO LAMENTATIONS 3:53

STUDY NOTE FOR LAMENTATIONS 3:55 I called ... pit. See Pss. 16:10, 11; 30:1; and Jonah’s experience (Jon. 2:2–7). Christ’s suffering, death, and resurrection as the righteous Servant of the Lord brings this recurring theme of the suffering prophet and his rescue by God to its highest fulfillment. BACK TO LAMENTATIONS 3:55

STUDY NOTE FOR LAMENTATIONS 3:56 you heard my plea. The turning point of the lament arrives when the poet is reassured that the Lord has heard his prayer (Ps. 6:8–10). BACK TO LAMENTATIONS 3:56

STUDY NOTE FOR LAMENTATIONS 3:57 Do not fear. A common exhortation in Isaiah (e.g., Is. 41:10; cf. Mark 6:50). BACK TO LAMENTATIONS 3:57

STUDY NOTE FOR LAMENTATIONS 3:58–66 This section takes up the biblical theme of innocent, vicarious suffering that reaches its consummation in Christ’s death for those who bring it upon Him.

3:58–60 my cause ... redeemed my life ... my cause. In Jer. 50:34, the Lord is Judah’s redeemer, and He pleads the people’s case. Here the Lord pleads against them, because they have turned against His prophet. BACK TO LAMENTATIONS 3:58

STUDY NOTE FOR LAMENTATIONS 3:64 repay them. The intervention for which the poet prays in Jer. 12:1, as in Ps. 77:6, 7. If the Lord is just, He must act in defense of His servant. BACK TO LAMENTATIONS 3:64

STUDY NOTES FOR LAMENTATIONS 4

STUDY NOTE FOR ISAIAH 4:1–22 This chapter, containing the most vivid portrayal of Judah’s agonies, laments Zion’s punishment but gives assurances that the punishment will cease.

4:1 the gold ... The holy stones. The gold and the rich furnishings of Solomon’s temple have been laid waste by Nebuchadnezzar (2 Kin. 25:9). BACK TO LAMENTATIONS 4:1

STUDY NOTE FOR LAMENTATIONS 4:2 The precious sons ... fine gold. The idea of gold is quickly transferred to the people themselves, who are more valuable than the temple’s riches. As God’s “treasured possession” (Ex. 19:5), they were once exceedingly precious; now they are the most common clay, ready to be smashed (see Jer. 19). BACK TO LAMENTATIONS 4:2

STUDY NOTE FOR LAMENTATIONS 4:3 Even jackals. Jackals are regarded as scavengers, but at least they care for their own young. Under the enormous stress of the siege, the people of Jerusalem didn’t care for their children.

ostriches. Proverbial figures for the callousness of parents toward their children (Job 39:13–17). This indifference is a theme of the chapter (v. 10), developed from 2:20. BACK TO LAMENTATIONS 4:3

STUDY NOTE FOR LAMENTATIONS 4:5 delicacies. The picture of someone rich and delicately bred falling suddenly into dire want and danger is echoed often in the Prophets (Amos 4:1–3; 6:1; Jer. 6:2).

purple. Because of the limited supply of the dye, only the very rich in the poet’s day can afford purple. BACK TO LAMENTATIONS 4:5

STUDY NOTE FOR LAMENTATIONS 4:6 chastisement. According to the context, the Hb. word can be translated “punishment” or “iniquity” because the two ideas are intimately linked. The connection is strong in this chapter, where Judah’s intense suffering is linked repeatedly to her unnatural sin.

Sodom. The Prophets often use Sodom as an archetype of divine judgment on sin (Deut. 29:23; Is. 1:9, 10; Jer. 23:14; Ezek. 16:46; Hos. 11:8; Amos 4:11; Luke 17:28–30). The comparison with Sodom holds for the sins of the city as well for the dreadful judgment that fell upon it. BACK TO LAMENTATIONS 4:6

STUDY NOTE FOR LAMENTATIONS 4:7 princes. Hb. nazir means “consecrated one”; see note on Num. 6:1–21.

whiter ... ruddy. Colors often associated with the human body. Light-colored skin is a sign of wealth, since laborers work out in the sun and are tanned by the sun. BACK TO LAMENTATIONS 4:7

STUDY NOTE FOR LAMENTATIONS 4:8 Now. In the prevailing difficulties, no one is marked out as special; all distinctions have been obliterated. Those who once were proud of their appearance are unrecognizable. BACK TO LAMENTATIONS 4:8

STUDY NOTE FOR LAMENTATIONS 4:9 Happier ... sword. The people’s misery is desperate and wretched. Death by famine is not an instant judgment; in its lingering, it exposes the horrors of God’s judgment to a dreadful degree (Deut. 28:54–57). BACK TO LAMENTATIONS 4:9

STUDY NOTE FOR LAMENTATIONS 4:10 women ... children. See v. 3. One of the sins for which Jeremiah repeatedly rebuked the people before the fall of Jerusalem was child sacrifice (e.g., Jer. 7:31); thus, in an awful way, the punishment fits the crime. BACK TO LAMENTATIONS 4:10

STUDY NOTE FOR LAMENTATIONS 4:11 wrath. The focus returns to God’s wrath. Judah’s sin—and the Lord’s righteous punishment—provides the explanation for the ills that the people are suffering. BACK TO LAMENTATIONS 4:11

STUDY NOTE FOR LAMENTATIONS 4:12 The kings of the earth. Possibly refers to the assumed impregnability of Zion, reinforced by the dramatic failure of the Assyrians to take the city after Sennacherib’s conquest of the rest of Judah in 701 B.C. (2 Kin. 18:13–19:37). BACK TO LAMENTATIONS 4:12

STUDY NOTE FOR LAMENTATIONS 4:13 prophets ... priests. See notes on 2:20 and Jer. 5:30, 31; Mic. 3:9–12. BACK TO LAMENTATIONS 4:13

STUDY NOTE FOR LAMENTATIONS 4:14 wandered, blind, through the streets. Deut. 28:28, 29.

defiled with blood. God, in His wrath, has made Zion’s priests and prophets ritually unclean. As elsewhere (Is. 59:3), the phrase refers to blood spilled by the guilty. By their complicity in the sins of others, the priests and prophets have become defiled. BACK TO LAMENTATIONS 4:14

STUDY NOTE FOR LAMENTATIONS 4:15 Unclean. See Lev. 13:45. Earlier the people welcomed the false prophets and their message of peace, but now they shun them like lepers.

fugitives. The curse of Deut. 28:65, 66 is fulfilled. BACK TO LAMENTATIONS 4:15

STUDY NOTE FOR LAMENTATIONS 4:17 a nation. Israel and Judah characteristically sought help in political alliances rather than in the Lord (Is. 7; 30:1–5; Jer. 24). Just prior to Nebuchadnezzar’s siege of Jerusalem, their hopes were pinned on receiving assistance from Egypt (Jer. 37:5–10), but the fall of the city has proven those hopes ill-founded. BACK TO LAMENTATIONS 4:17

STUDY NOTE FOR LAMENTATIONS 4:18 our end had come. See Ezek. 7:6. BACK TO LAMENTATIONS 4:18

STUDY NOTE FOR LAMENTATIONS 4:19 eagles. See Jer. 4:13. When the remnant tried to escape Jerusalem after its walls were breached, there was nowhere safe to run. BACK TO LAMENTATIONS 4:19

STUDY NOTE FOR LAMENTATIONS 4:20 The breath of our nostrils, the Lord’s anointed. The Davidic king is the psychological center for the people, the embodiment of the Lord’s ancient promise to David (2 Sam. 7). The last king of Judah, deported by Nebuchadnezzar, was Zedekiah (2 Kin. 25:7). Although the Lord declared an end to the immediate rule of that line in the days of Jehoiachin, Zedekiah’s predecessor (Jer. 22:28–30), He at the same time promised final salvation through the righteous Branch of David, the Messiah (Jer. 23:5–8). BACK TO LAMENTATIONS 4:20

STUDY NOTE FOR LAMENTATIONS 4:21, 22 O daughter of Edom. One of Israel’s historic enemies, who aided the Babylonians in their assault on Jerusalem and turned over fugitives (see Obad. 14). Her enmity is the more scandalous because of an ancient affinity of blood; Edom is another name for Jacob’s brother, Esau (Gen. 25:30). But the nation of Edom will also fall in its turn (see Obadiah and Jer. 49:7–22). BACK TO LAMENTATIONS 4:21

4:22 The punishment of your iniquity ... is accomplished. That is, “Your guilt will end.” Because of God’s mercy and compassion, the guilt of His people will be ended, and they, in contrast to Edom, will be delivered to rebuild their ruined land. See Is. 40:2 and Jer. 49:7–22. BACK TO LAMENTATIONS 4:22

STUDY NOTES FOR LAMENTATIONS 5

STUDY NOTE FOR ISAIAH 5:1–22 Rehearsing the continuing effects of Zion’s degradation, the poet makes a final plea for restoration.

5:1 Remember ... us. A typical opening for a communal lament. Zion no longer appears in the immediate throes of siege and plunder (as in ch. 4) but at a later stage of affliction, when the sudden violation of the land has given way to harsh and humiliating oppression. “Remembering” in the Bible is never simply recalling a thought; it implies the appropriate action as well (cf. Deut. 6:4–9; Ps. 78). BACK TO LAMENTATIONS 5:1

STUDY NOTE FOR LAMENTATIONS 5:2 Our inheritance. The land as a whole is Israel’s inheritance from God (Deut. 4:21; 12:9), while the territory of Judah is given specifically to the tribe of that name (Josh. 15:20–63).

strangers ... foreigners. God gave the land to Israel, and even directed her to expel the foreigners. Now the situation is reversed. BACK TO LAMENTATIONS 5:2

STUDY NOTE FOR LAMENTATIONS 5:3 orphans ... widows. Their position is precarious and dependent. Israel is commanded in the Mosaic law to show care for them because their condition denies them normal access to the land’s goods (Deut. 14:28, 29). Yet, paradoxically, that the nation has become one of orphans and widows is good news, for the Lord shows special care for these needy groups (see Ps. 146:9). BACK TO LAMENTATIONS 5:3

STUDY NOTE FOR LAMENTATIONS 5:4 We must pay for the water. This necessity is an ironic reversal of Deut. 6:10, 11 and especially Josh. 9:21–23. BACK TO LAMENTATIONS 5:4

STUDY NOTE FOR LAMENTATIONS 5:5 no rest. This condition is another reversal of a blessing promised in Deuteronomy (Deut. 12:9; Lam. 1:3). BACK TO LAMENTATIONS 5:5

STUDY NOTE FOR LAMENTATIONS 5:6 Egypt ... Assyria. This kind of submission is not only humiliating but dangerous (2 Kin. 18:14). It continues to be a temptation even after Jerusalem’s fall. See Jer. 41–44. BACK TO LAMENTATIONS 5:6

STUDY NOTE FOR LAMENTATIONS 5:7 Our fathers sinned ... we bear their iniquities. A similar description of solidarity between generations is found in Ex. 20:5 and in the books of 1 and 2 Kings, with their records of guilt accumulated over the generations. Passages such as Ezek. 18 (notes; Jer. 31:29, 30) address those who question the justice of being judged for sins they have not committed. Ezekiel answers that those who share in their father’s judgment have shared in their father’s sins; each generation bears the guilt of its own sins, not just the guilt of the sins of previous generations. BACK TO LAMENTATIONS 5:7

STUDY NOTE FOR LAMENTATIONS 5:8 Slaves. When Babylonian servants command Israel, the true relationships between God, Israel, and the nations has ironically been distorted. Israel is in truth a nation freed from slavery (Deut. 15:12–18); but those who do not serve the true God must be in bondage. See 1:1 and note. BACK TO LAMENTATIONS 5:8

STUDY NOTE FOR LAMENTATIONS 5:9 sword in the wilderness. Possibly speaks of wilderness robbers who have taken advantage of the weakened community. Much of the land is depopulated during the Babylonian exile. BACK TO LAMENTATIONS 5:9

STUDY NOTE FOR LAMENTATIONS 5:10 hot as an oven. One of the consequences of malnutrition. BACK TO LAMENTATIONS 5:10

STUDY NOTE FOR LAMENTATIONS 5:11–13 Pictures of shame and lawlessness in the absence of authority figures.

5:11 young women. The loss of virginity outside marriage brings shame on a woman and her family, and possibly additional serious consequences (Deut. 22:13–21). BACK TO LAMENTATIONS 5:11

STUDY NOTE FOR LAMENTATIONS 5:12 hung up. A form of torture or of execution by exposure. BACK TO LAMENTATIONS 5:12

STUDY NOTE FOR LAMENTATIONS 5:13 grind at the mill. Degrading toil for a young man (Judg. 16:21). BACK TO LAMENTATIONS 5:13

STUDY NOTE FOR LAMENTATIONS 5:14 This verse conveys something of the state of normal life in Judah by describing what has ceased. The “gate,” which has legal and social functions, is now deserted. The lighthearted pleasures of the “young men” have been replaced by the harsh life depicted in the preceding verses. BACK TO LAMENTATIONS 5:14

STUDY NOTE FOR LAMENTATIONS 5:15 our dancing has been turned to mourning. In this culture, dancing is the outward manifestation of joy in the same way that mourning is the outward manifestation of grief. BACK TO LAMENTATIONS 5:15

STUDY NOTE FOR LAMENTATIONS 5:16 The crown. Some take this to refer to Jerusalem in particular (1:1; 2:15; 5:18). Probably it represents the glory of Israel and Judah among the nations (Ex. 19:6).

woe ... sinned. See note on v. 7. BACK TO LAMENTATIONS 5:16

STUDY NOTE FOR LAMENTATIONS 5:18 Mount Zion ... desolate. The poet comes full circle from 1:1, resuming the theme of the scandal of the chosen city of God lying destroyed and abandoned. In the poet’s era, jackals typically scavenge around empty ruins (see Jer. 9:11). BACK TO LAMENTATIONS 5:18

STUDY NOTE FOR LAMENTATIONS 5:19 you, O Lord, reign forever. Though the “royalty” of the people (v. 16) is no more, that of the Lord remains forever. This is particularly poignant since the reign of the earthly son of David and of the Lord are often associated in the book of Psalms (e.g., Ps. 45:5, 6). BACK TO LAMENTATIONS 5:19

STUDY NOTE FOR LAMENTATIONS 5:20 Why. The note of lament is struck again. There is no easy exit from the pain that has been expressed, but the affirmation of God’s sovereignty is made in the midst of that pain (v. 19). The logic of vv. 19, 20 is paralleled in Ps. 89, where vv. 1–37 praise God’s sovereignty and vv. 38–51 ask “How long?” Has the Lord, who reigns forever, forgotten His people forever? BACK TO LAMENTATIONS 5:20

STUDY NOTE FOR LAMENTATIONS 5:21 Restore us ... restored. These two words are from the same Hb. verb. Its use is ambiguous, since the restoration can be either a physical return of exiles to the land or a return that is moral and religious (repentance). The ambiguity is necessary because the Prophets never envisage a restoration to the land that is separate from repentance toward God. For an exact parallel of this thought, see Jer. 31:18. BACK TO LAMENTATIONS 5:21

STUDY NOTE FOR LAMENTATIONS 5:22 unless. The poet declines to finish the lament on a high note, for it is the Lord, not he, who is sovereign. Nevertheless, the final note is not one of despair but of petition. The five poems in the book come to us out of the acute grief of the judgment experienced, but they also point to the compassion of God as grounds for the hope of future deliverance. BACK TO LAMENTATIONS 5:22

FOOTNOTES FOR LAMENTATIONS 1

1 Or in the narrow passes 2 Septuagint, Old Latin dragged away

1 Or end

1 Septuagint; Hebrew bones and 2 The meaning of the Hebrew is uncertain

1 Septuagint, Syriac Hear 2 Syriac Bring

FOOTNOTES FOR LAMENTATIONS 3

1 Hebrew good 2 Syriac, Targum; Hebrew Because of the steadfast love of the LORD, we are not cut off

1 Or Repay them 2 Or Give them 3 Or place your curse 4 Or Pursue them 5 Syriac (compare Septuagint, Vulgate); Hebrew the heavens of the LORD

FOOTNOTES FOR LAMENTATIONS 4

1 Or iniquity 2 Or sin 3 The meaning of the Hebrew is uncertain 4 The meaning of the Hebrew is uncertain 5 Hebrew lapis lazuli

1 Hebrew The face of the LORD 2 Or he will not exile you again

FOOTNOTES FOR LAMENTATIONS 5

1 Symmachus With a yoke on our necks

The BOOK of

Ezekiel

TITLE

The book is named after the exilic prophet whose ministry it records. “Ezekiel” means “God makes strong,” a name that fits the task to which he was called (3:8 note).

AUTHOR

We have no information about the prophet Ezekiel beyond what his book tells us. Ezekiel was among the group of deportees that Nebuchadnezzar carried away when he captured Jerusalem in 597 B.C., and installed Zedekiah as king. These deportees also included King Jehoiachin, the royal family, and other leading citizens and craftsmen (2 Kin. 24:10–17). Ezekiel’s wife died shortly before the Babylonians destroyed Jerusalem in 586 B.C. (24:15–18). If the prophet was thirty years old when he began his prophetic ministry (1:1), and this date corresponds to the fifth year of the exile of Jehoiachin (1:2, 3), then Ezekiel was about twenty-six when he was carried into exile. The last date recorded in the book (April 26, 571 B.C.; 29:17) shows that Ezekiel’s ministry spanned at least twenty-three years, lasting until he was about fifty. The circumstances of his death are not known.

Ezekiel was a priest (1:3). Priests ordinarily began their temple service at age thirty. However, in the year he would have ordinarily begun his temple service, Ezekiel was in Babylon, seven hundred miles (1,126 km) from Jerusalem. It was at this significant age in his life that God called Ezekiel to be a prophet, and his prophetic endowment was recognized by the leaders among the exiles (8:1; 20:1).

In this book, God addresses Ezekiel many times by the phrase “son of man,” meaning “person” or “human being.” In this book, the phrase emphasizes human frailty and insignificance as compared with the transcendence of God (contrast its use as a messianic title in Dan. 7:13; Matt. 26:64; Mark 14:62; Rev. 14:14).

DATE AND OCCASION

In the late seventh century B.C., the kings of Judah in Jerusalem were caught between the Babylonians and the armies of Pharaoh Neco of Egypt. King Jehoiakim was placed on the throne of Jerusalem by Pharaoh Neco (2 Kin. 23:34) in 609 B.C. After the Babylonians defeated the Egyptians at Carchemish in 605 B.C., Jehoiakim switched his allegiance and became a vassal of Nebuchadnezzar. He remained a Babylonian vassal for three years and then transferred his allegiance back to Egypt (2 Kin. 24:1). Jehoiakim died in the same month that Nebuchadnezzar set out on an expedition to punish him. He was succeeded by his son Jehoiachin, who was left to face Nebuchadnezzar’s wrath. After a brief siege, Jehoiachin was taken into captivity with much of the population of Jerusalem, including Ezekiel, in 597 B.C. (2 Kin. 24:8–12). Ezekiel settled with a colony of Jewish captives, possibly near Tel-abib, on “the Chebar canal” (1:1), a canal flowing for sixty miles (97 km) from and back into the Euphrates, southeast of Babylon. This context of exile dominates the book.

Nebuchadnezzar installed Zedekiah, Jehoiachin’s uncle, as ruler of Judah. He ruled until the destruction of Jerusalem in 586 B.C. Though Zedekiah became the last king of Judah, many people, including Ezekiel, considered Jehoiachin to be the last legitimate ruler from the Davidic line. Dates in the book of Ezekiel are therefore all recorded in terms of the years of Jehoiachin’s exile. Zedekiah’s reign was characterized by a similar vacillation between Egypt and Babylon (17:15–19), ending in the disaster of his failed rebellion against Babylon and the total destruction of Judah and Jerusalem.

In that context, Ezekiel’s audience faced the temptation to give in to disillusionment and despair. They felt as if God had abandoned them, and they were cut off from His presence, spiritually dead (33:10; 37:1–11). How could they maintain their faith in the Lord when they were surrounded by symbols of the apparently all-conquering Babylonian deities? The answer lay in the Lord’s glorious power and sovereignty, His faithfulness to His promises, and His grace and mercy to those whom He had chosen and called to Himself.

There is no reason to doubt the authorship of the book by the prophet himself, writing sometime during the early sixth century B.C. The completed book probably dates shortly after the last oracle, which was received in 571 B.C. It bears the hallmarks of the style of a priest, as one would expect given Ezekiel’s priestly background, and its unified structure and coherent worldview testify to the work of a single author.

GENRE AND LITERARY FEATURES

The book of Ezekiel, like the works of many of the writing prophets, is a combination of visions, oracles, riddles, and prophetic sign-acts. Oracles are straightforward pronouncements of judgment or hope for the people, outlining the sins for which judgment is coming upon them (especially in the first part of the book) or the attributes of God that will lead Him to deliver the remnant of His people (in the latter portion of the book).

A subcategory of this genre consists of the oracles against foreign nations, which occur at the turning point of the book in ch. 24 as the news of the fall of Jerusalem comes to the exiles. A sequence of seven oracles against the nations (chs. 25–32) charges them with delighting in Jerusalem’s fall and assisting the Babylonians in their destructive acts. This was good news for Israel in exile, for it showed that at least part of the promise made to Abraham in Gen. 12:3—“him who dishonors you I will curse”—was still intact. Judgment would come on all those who delighted in the downfall of God’s people and profited from their demise.

Sign-acts, in which the prophet accompanies his message with a striking or memorable action that illustrates his point, were particularly prevalent in Ezekiel’s ministry (3:22–26; 4:1–14; 5:1–4; 12:10–20; 21:6, 7, 18–24; 24:15–24; 37:15–28). These were useful means of revelation for resistant audiences who were reluctant to accept God’s word through the prophet. The sign-acts functioned as acted parables, reinforcing the unpalatable message. Ezekiel also used many parables (chs. 15–17; 19; 23) and proverbs (12:21, 22; 16:44; 18:2, 3).

The visions that the prophet received lent authenticity to his message. He had personally encountered the God of whom he spoke, and in visions he had been shown the true state of those left behind in Jerusalem, as well as the future for God’s people after the exile. These visions added texture and memorability to the prophet’s words, and the glorious picture of the future that the visions depicted were an encouragement to God’s people to remain faithful in an often dismal and difficult present. The prophecy of Ezekiel had a profound influence on the book of Revelation, with Revelation incorporating many of Ezekiel’s themes.

CHARACTERISTICS AND PRIMARY THEMES

The book of Ezekiel may be divided into three parts. In the first two, Ezekiel announces judgment on Jerusalem (chs. 1–24) and foreign nations (chs. 25–32). Many among the exiles and those remaining in Jerusalem hoped that the exile would be short, that those who had been deported would soon be returned to the city, and that Jerusalem would be spared further disaster. False prophets wrongly encouraged this belief. Since the Lord had chosen Jerusalem as His dwelling and had Himself defended the city in the past (see Is. 36; 37), many people believed Jerusalem was inviolable. Ezekiel had to warn the exiles that a worse fate was yet in store for Jerusalem because of the people’s long and continuing history of sin.

The turning point in the book is the arrival of the news of the destruction of Jerusalem, which brackets the oracles against the nations (24:26, 27; 33:21, 22). After that, Ezekiel’s preaching became dominated by the promises of restoration and mercy for the future (chs. 33–48). This three-part structure (judgment against Israel, judgment against foreign nations, grace and mercy for Israel) can be found also in Isaiah and Zephaniah.

THEOLOGY OF EZEKIEL

The book of Ezekiel contributes much to our understanding of God and His purposes. Among the prophet’s most significant theological emphases include:

1. The Holiness and Transcendence of God. The exiles were surrounded by emblems of the power of the Babylonian gods. In the face of this, Ezekiel proclaimed the still-greater power and glory of the Lord. Revelation to Ezekiel was therefore often mediated by an angelic guide (chs. 8; 40–48). When Ezekiel did see a vision of God, he could only describe it as “the appearance of the likeness of the glory of the Lord” rather than provide precise details. God is judge, all-knowing and all-powerful, surrounded in splendor and ruling over the affairs of nations.

God’s holiness is preeminent. Sin is an affront to His holiness and must be judged. Israel is a rebellious nation, fully deserving of judgment, but the exile is designed to produce a purged nation, a remnant ready to live in obedience before God (6:8; 9:8; 11:12, 13; 12:16; 14:22, 23). Perhaps no other prophet presents as Ezekiel does the history of Israel in such a comprehensive catalog of sin and failure.

2. The Grace and Mercy of God. God’s judgment of Judah and Jerusalem does not frustrate His purpose in electing Israel. God had promised to make Abraham into a mighty nation and bless his descendants (Gen. 12:1–3), and so He would show mercy to a remnant who would inherit His promises afresh and enjoy restoration to their land. Ezekiel’s message to the exiles was that God would again be in their midst (48:35; cf. 11:20; 14:11; 36:23, 27, 28). The nation would again live under a Davidic prince (37:24, 25; 45:7) who rules righteously (34:23). God would give to His people a new heart and a new spirit (36:24–28). Indeed, what the people could not accomplish in their own strength, God would initiate and accomplish on their behalf (cf. chs. 36; 37).

3. The Sovereignty of God. God rules over the affairs and destiny not only of Israel, but also of all other nations (chs. 25–32). The words God spoke through the prophet were certain to be fulfilled, as the destruction of Jerusalem during the prophet’s own ministry demonstrated. Yet the sovereign King had not abandoned His people forever. He would be with the remnant in exile (11:16) and would return to shepherd them (34:11–14) and to restore His sanctuary to their midst forever (37:28).

EZEKIEL IN THE LARGER STORY OF THE BIBLE

When God called His people out of Egypt and made a covenant with them in the wilderness, He held before them life or death, peaceful existence in the land or exile, based on Israel’s obedience or disobedience (see Deut. 28; 29). Yet He announced ahead of time that given Israel’s stubborn attachment to sin, the nation would go into exile but that there in exile they would begin to grasp more fully the vastness of God’s grace (Deut. 30:1–3). Ezekiel was called to prophesy at the other end of that trajectory to people upon whom the covenant curses had descended and to hold out to them the hope of restoration.

Yet the glorious vision of restoration in Ezekiel is incomplete. Though God would once again dwell with His people, access to His presence would be strictly limited to prevent the sanctuary from being profaned (chs. 40–44). God’s people would still need regular sacrifices of atonement for their sins (45:15, 17). The fullness of what Ezekiel anticipated does not arrive until the NT, when in Christ we are granted greater access than Ezekiel’s visions describe. In the book of Revelation, we see the New Jerusalem, which is itself an immense Most Holy Place. A perfect cube covered with pure gold, the city needs no temple because the Lord dwells there among His people (Rev. 21:22). In that city, all who are in Christ are freely able to approach the throne of grace and drink from the life-giving stream that flows from it (Rev. 22:1–3; cf. Ezek. 47:1–12).

CHRIST IN EZEKIEL

The glory of God, which Ezekiel saw coming to the temple, arrived in the person of Jesus, of whom John testifies: “We have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14). As the glory of God departed from Jerusalem and went to be with His people in exile, so Jesus left His Father’s side to identify with sinful man, suffering “outside the camp” on behalf of His people (Heb. 13:12, 13). The mediator who could not be found to turn aside judgment from Judah (Ezek. 14), is now found in Jesus, the Mediator of the new covenant, who offered His own blood for the sins of His people (Heb. 9:11–15). Jesus is the Good Shepherd promised by Ezekiel who restores justice for His sheep (John 10:11). All those who are in Him are new creatures, filled with the Spirit of God (2 Cor. 5:17; Eph. 5:18). But the salvation revealed in Jesus is far greater even than the salvation revealed to Ezekiel. In Christ, we have boldness to approach the throne of grace (Heb. 4:16). The city toward which we press needs no temple (Rev. 21:22), for the final sacrifice has been offered once and for all by Christ (Heb. 10:10). God has dealt the final blow to all those who would rise up against His city and His people (cf. chs. 38; 39 with Rev. 19; 20). In that city will be not only the full number of the tribes of Israel but a great multitude from all nations, tribes, peoples, and tongues (Rev. 7:5–9).

EZEKIEL IN THE HISTORY OF INTERPRETATION

The book of Ezekiel has always been difficult for interpreters. An ancient Jewish rabbi, Hananiah ben Hezekiah, is reported to have burned three hundred barrels of oil in his lamp before he was able to resolve all of the differences between Ezekiel and the laws of Moses. Other rabbis considered the book too dangerous to be read by anyone under the age of thirty. Given its complex nature, early interpreters often adopted an allegorical approach to exegesis. In a homily on Ezek. 40:6–8, Gregory the Great identified the east gate of the temple as Jesus, the steps leading up to the gate as the merits of the virtues that lead to salvation, and the threshold of the gate as the ancestors of Jesus. For Thomas Aquinas, the closed gate in Ezek. 44:1–3 was the classic proof text for the perpetual virginity of Mary.

From at least the time of the Reformation, chs. 38; 39 have often been read against the background of current events. For Martin Luther, Gog was personified in the Muslim Turks, while the seventeenth-century author Joseph Mede thought that the native inhabitants of the New World were descended from the Scythians and would invade Europe in the last days. More recently, dispensationalists have identified the “chief prince” (Hb. rosh) of Ezek. 38:2 with Russia, Meshech with Moscow, and Tubal with Tobolsk, though these names are all of much more recent origin than the prophet’s time. In spite of the failure of many previous detailed timelines for the end, some continue to argue in the same vein.

In the early part of the twentieth century, many scholars saw Ezekiel as advancing a new religious insight of “individual responsibility” that is radically distinct from older biblical texts that stress corporate responsibility (e.g., ch. 18). More recent scholarship has recognized that passages such as Ezek. 18 are more about generational responsibility than individual responsibility. And Ezekiel is clear that the history of any generation does not depend on the behavior of their father’s generation but on its own obedience.

Some have also tried to psychoanalyze the prophet in view of his strange behavior. Ezekiel has been diagnosed as having suffered extreme problems in his relationship with his mother, as well as having suffered childhood sexual abuse. These attempts have not found much following, not least because psychoanalyzing a historical person based on his writings is always a highly speculative venture. Equally speculative have been attempts to identify the vision of the divine throne-chariot of ch. 1 as an interaction between the prophet and a spacecraft, a view popularized by author Erich von Däniken. Similar associations between Ezekiel’s vision and spacecraft have been identified in a variety of modern cults such as the Nation of Islam, whose founder, Elijah Muhammad, held such a view.

OUTLINE OF EZEKIEL

I. EZEKIEL’S CALL AND COMMISSIONING (CHS. 1–3)

A. Preface (1:1–3)

B. The Vision of the Throne Chariot (1:4–28)

C. The Call (2:1–3:15)

D. The Watchman (3:16–27)

II. JUDGMENT ON JUDAH AND JERUSALEM (CHS. 4–24)

A. Prophecies against Jerusalem and Her Land

1. Symbolic actions about the destruction of Jerusalem (chs. 4; 5)

2. Oracle against the mountains of Israel (ch. 6)

3. The end (ch. 7)

B. A Vision of Judgment in Jerusalem (chs. 8–11)

C. Oracles about the Sins of Israel and Jerusalem (chs. 12–24)

1. Two symbolic actions (12:1–20)

2. Popular proverbs about delayed judgment (12:21–28)

3. False prophets and prophetesses (ch. 13)

4. Consequences of idolatry (ch. 14)

5. Parable of the vine (ch. 15)

6. Parable of the unfaithful wife (ch. 16)

7. Parable of two eagles (ch. 17)

8. The proverb of sour grapes (ch. 18)

9. Dirge allegory for Israel’s kings (ch. 19)

10. A review of the Israel’s history of rebellion (ch. 20)

11. Babylon, God’s sword (ch. 21)

12. The sins of Jerusalem (ch. 22)

13. The parable of two sisters (ch. 23)

14. The parable of the cooking pot (24:1–14)

15. The death of Ezekiel’s wife (24:15–27)

III. ORACLES AGAINST FOREIGN NATIONS (CHS. 25–32)

A. Ammon (25:1–7)

B. Moab (25:8–11)

C. Edom (25:12–14)

D. Philistia (25:15–17)

E. Tyre (26:1–28:19)

F. Sidon (28:20–26)

G. Egypt (chs. 29–32)

IV. BLESSING FOR JUDAH AND JERUSALEM (CHS. 33–48)

A. Ezekiel the Watchman (ch. 33)

B. A New Shepherd (ch. 34)

C. A New Land (ch. 35; 36)

D. A New People (37:1–14)

E. A New Unity (37:15–28)

F. The Final Test (chs. 38; 39)

G. A Vision of a Restored Jerusalem (chs. 40–48)

1. Forming the sacred space (chs. 40–42)

2. Filling the sacred space (chs. 43–46)

3. A life-giving river (47:1–12)

4. Boundaries and allotment of the land (47:13–48:35)

EZEKIEL IN BABYLON

1  In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the Chebar canal, the heavens were opened, and I saw visions of God. [1] [2] On the fifth day of the month (it was the fifth year of the exile of King Jehoiachin), [3] the word of the LORD came to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the Chebar canal, and the hand of the LORD was upon him there.

THE GLORY OF THE LORD

[4] As I looked, behold, a stormy wind came out of the north, and a great cloud, with brightness around it, and fire flashing forth continually, and in the midst of the fire, as it were gleaming metal. [2] [5] And from the midst of it came the likeness of four living creatures. And this was their appearance: they had a human likeness, 6 but each had four faces, and each of them had four wings. 7 Their legs were straight, and the soles of their feet were like the sole of a calf’s foot. And they sparkled like burnished bronze. 8 Under their wings on their four sides they had human hands. And the four had their faces and their wings thus: 9 their wings touched one another. Each one of them went straight forward, without turning as they went. [10] As for the likeness of their faces, each had a human face. The four had the face of a lion on the right side, the four had the face of an ox on the left side, and the four had the face of an eagle. 11 Such were their faces. And their wings were spread out above. Each creature had two wings, each of which touched the wing of another, while two covered their bodies. 12 And each went straight forward. Wherever the spirit [3] would go, they went, without turning as they went. [13] As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches moving to and fro among the living creatures. And the fire was bright, and out of the fire went forth lightning. [14] And the living creatures darted to and fro, like the appearance of a flash of lightning.

[15] Now as I looked at the living creatures, I saw a wheel on the earth beside the living creatures, one for each of the four of them. [1] 16 As for the appearance of the wheels and their construction: their appearance was like the gleaming of beryl. And the four had the same likeness, their appearance and construction being as it were a wheel within a wheel. 17 When they went, they went in any of their four directions [2] without turning as they went. 18 And their rims were tall and awesome, and the rims of all four were full of eyes all around. 19 And when the living creatures went, the wheels went beside them; and when the living creatures rose from the earth, the wheels rose. 20 Wherever the spirit wanted to go, they went, and the wheels rose along with them, for the spirit of the living creatures [3] was in the wheels. 21 When those went, these went; and when those stood, these stood; and when those rose from the earth, the wheels rose along with them, for the spirit of the living creatures was in the wheels.

[22] Over the heads of the living creatures there was the likeness of an expanse, shining like awe-inspiring crystal, spread out above their heads. 23 And under the expanse their wings were stretched out straight, one toward another. And each creature had two wings covering its body. 24 And when they went, I heard the sound of their wings like the sound of many waters, like the sound of the Almighty, a sound of tumult like the sound of an army. When they stood still, they let down their wings. 25 And there came a voice from above the expanse over their heads. When they stood still, they let down their wings.

[26] And above the expanse over their heads there was the likeness of a throne, in appearance like sapphire; [4] and seated above the likeness of a throne was a likeness with a human appearance. [27] And upward from what had the appearance of his waist I saw as it were gleaming metal, like the appearance of fire enclosed all around. And downward from what had the appearance of his waist I saw as it were the appearance of fire, and there was brightness around him. [5] [28] Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness all around.

Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell on my face, and I heard the voice of one speaking.

EZEKIEL’S CALL

2  And he said to me, “Son of man, [6] stand on your feet, and I will speak with you.” 2 And as he spoke to me, the Spirit entered into me and set me on my feet, and I heard him speaking to me. 3 And he said to me, “Son of man, I send you to the people of Israel, to nations of rebels, who have rebelled against me. They and their fathers have transgressed against me to this very day. 4 The descendants also are impudent and stubborn: I send you to them, and you shall say to them, ‘Thus says the Lord GOD.’ 5 And whether they hear or refuse to hear (for they are a rebellious house) they will know that a prophet has been among them. [6] And you, son of man, be not afraid of them, nor be afraid of their words, though briers and thorns are with you and you sit on scorpions. [1] Be not afraid of their words, nor be dismayed at their looks, for they are a rebellious house. 7 And you shall speak my words to them, whether they hear or refuse to hear, for they are a rebellious house.

8 “But you, son of man, hear what I say to you. Be not rebellious like that rebellious house; open your mouth and eat what I give you.” [9] And when I looked, behold, a hand was stretched out to me, and behold, a scroll of a book was in it. [10] And he spread it before me. And it had writing on the front and on the back, and there were written on it words of lamentation and mourning and woe.

3  And he said to me, “Son of man, eat whatever you find here. Eat this scroll, and go, speak to the house of Israel.” 2 So I opened my mouth, and he gave me this scroll to eat. 3 And he said to me, “Son of man, feed your belly with this scroll that I give you and fill your stomach with it.” Then I ate it, and it was in my mouth as sweet as honey.

[4] And he said to me, “Son of man, go to the house of Israel and speak with my words to them. 5 For you are not sent to a people of foreign speech and a hard language, but to the house of Israel— 6 not to many peoples of foreign speech and a hard language, whose words you cannot understand. Surely, if I sent you to such, they would listen to you. [7] But the house of Israel will not be willing to listen to you, for they are not willing to listen to me: because all the house of Israel have a hard forehead and a stubborn heart. [8] Behold, I have made your face as hard as their faces, and your forehead as hard as their foreheads. 9 Like emery harder than flint have I made your forehead. Fear them not, nor be dismayed at their looks, for they are a rebellious house.” 10 Moreover, he said to me, “Son of man, all my words that I shall speak to you receive in your heart, and hear with your ears. 11 And go to the exiles, to your people, and speak to them and say to them, ‘Thus says the Lord GOD,’ whether they hear or refuse to hear.”

[12] Then the Spirit [2] lifted me up, and I heard behind me the voice [3] of a great earthquake: “Blessed be the glory of the LORD from its place!” 13 It was the sound of the wings of the living creatures as they touched one another, and the sound of the wheels beside them, and the sound of a great earthquake. [14] The Spirit lifted me up and took me away, and I went in bitterness in the heat of my spirit, the hand of the LORD being strong upon me. [15] And I came to the exiles at Tel-abib, who were dwelling by the Chebar canal, and I sat where they were dwelling. [1] And I sat there overwhelmed among them seven days.

A WATCHMAN FOR ISRAEL

[16] And at the end of seven days, the word of the LORD came to me: [17] “Son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from my mouth, you shall give them warning from me. [18] If I say to the wicked, ‘You shall surely die,’ and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked person shall die for [2] his iniquity, but his blood I will require at your hand. 19 But if you warn the wicked, and he does not turn from his wickedness, or from his wicked way, he shall die for his iniquity, but you will have delivered your soul. 20 Again, if a righteous person turns from his righteousness and commits injustice, and I lay a stumbling block before him, he shall die. Because you have not warned him, he shall die for his sin, and his righteous deeds that he has done shall not be remembered, but his blood I will require at your hand. 21 But if you warn the righteous person not to sin, and he does not sin, he shall surely live, because he took warning, and you will have delivered your soul.”

[22] And the hand of the LORD was upon me there. And he said to me, “Arise, go out into the valley, [3] and there I will speak with you.” [23] So I arose and went out into the valley, and behold, the glory of the LORD stood there, like the glory that I had seen by the Chebar canal, and I fell on my face. 24 But the Spirit entered into me and set me on my feet, and he spoke with me and said to me, “Go, shut yourself within your house. [25] And you, O son of man, behold, cords will be placed upon you, and you shall be bound with them, so that you cannot go out among the people. 26 And I will make your tongue cling to the roof of your mouth, so that you shall be mute and unable to reprove them, for they are a rebellious house. 27 But when I speak with you, I will open your mouth, and you shall say to them, ‘Thus says the Lord GOD.’ He who will hear, let him hear; and he who will refuse to hear, let him refuse, for they are a rebellious house.

THE SIEGE OF JERUSALEM SYMBOLIZED

4  “And you, son of man, take a brick and lay it before you, and engrave on it a city, even Jerusalem. 2 And put siegeworks against it, and build a siege wall against it, and cast up a mound against it. Set camps also against it, and plant battering rams against it all around. [3] And you, take an iron griddle, and place it as an iron wall between you and the city; and set your face toward it, and let it be in a state of siege, and press the siege against it. This is a sign for the house of Israel.

[4] “Then lie on your left side, and place the punishment [1] of the house of Israel upon it. For the number of the days that you lie on it, you shall bear their punishment. [5] For I assign to you a number of days, 390 days, equal to the number of the years of their punishment. So long shall you bear the punishment of the house of Israel. [6] And when you have completed these, you shall lie down a second time, but on your right side, and bear the punishment of the house of Judah. Forty days I assign you, a day for each year. [7] And you shall set your face toward the siege of Jerusalem, with your arm bared, and you shall prophesy against the city. [8] And behold, I will place cords upon you, so that you cannot turn from one side to the other, till you have completed the days of your siege.

[9] “And you, take wheat and barley, beans and lentils, millet and emmer, [2] and put them into a single vessel and make your bread from them. During the number of days that you lie on your side, 390 days, you shall eat it. [10] And your food that you eat shall be by weight, twenty shekels [3] a day; from day to day [4] you shall eat it. [11] And water you shall drink by measure, the sixth part of a hin; [5] from day to day you shall drink. [12] And you shall eat it as a barley cake, baking it in their sight on human dung.” 13 And the LORD said, “Thus shall the people of Israel eat their bread unclean, among the nations where I will drive them.” 14 Then I said, “Ah, Lord GOD! Behold, I have never defiled myself. [6] From my youth up till now I have never eaten what died of itself or was torn by beasts, nor has tainted meat come into my mouth.” 15 Then he said to me, “See, I assign to you cow’s dung instead of human dung, on which you may prepare your bread.” 16 Moreover, he said to me, “Son of man, behold, I will break the supply [7] of bread in Jerusalem. They shall eat bread by weight and with anxiety, and they shall drink water by measure and in dismay. 17 I will do this that they may lack bread and water, and look at one another in dismay, and rot away because of their punishment.

JERUSALEM WILL BE DESTROYED

5  “And you, O son of man, take a sharp sword. Use it as a barber’s razor and pass it over your head and your beard. Then take balances for weighing and divide the hair. 2 A third part you shall burn in the fire in the midst of the city, when the days of the siege are completed. And a third part you shall take and strike with the sword all around the city. And a third part you shall scatter to the wind, and I will unsheathe the sword after them. 3 And you shall take from these a small number and bind them in the skirts of your robe. 4 And of these again you shall take some and cast them into the midst of the fire and burn them in the fire. From there a fire will come out into all the house of Israel.

[5] “Thus says the Lord GOD: This is Jerusalem. I have set her in the center of the nations, with countries all around her. 6 And she has rebelled against my rules by doing wickedness more than the nations, and against my statutes more than the countries all around her; for they have rejected my rules and have not walked in my statutes. 7 Therefore thus says the Lord GOD: Because you are more turbulent than the nations that are all around you, and have not walked in my statutes or obeyed my rules, and have not [1] even acted according to the rules of the nations that are all around you, 8 therefore thus says the Lord GOD: Behold, I, even I, am against you. And I will execute judgments [2] in your midst in the sight of the nations. 9 And because of all your abominations I will do with you what I have never yet done, and the like of which I will never do again. [10] Therefore fathers shall eat their sons in your midst, and sons shall eat their fathers. And I will execute judgments on you, and any of you who survive I will scatter to all the winds. 11 Therefore, as I live, declares the Lord GOD, surely, because you have defiled my sanctuary with all your detestable things and with all your abominations, therefore I will withdraw. [3] My eye will not spare, and I will have no pity. 12 A third part of you shall die of pestilence and be consumed with famine in your midst; a third part shall fall by the sword all around you; and a third part I will scatter to all the winds and will unsheathe the sword after them.

13 “Thus shall my anger spend itself, and I will vent my fury upon them and satisfy myself. And they shall know that I am the LORD—that I have spoken in my jealousy— when I spend my fury upon them. 14 Moreover, I will make you a desolation and an object of reproach among the nations all around you and in the sight of all who pass by. 15 You shall be [4] a reproach and a taunt, a warning and a horror, to the nations all around you, when I execute judgments on you in anger and fury, and with furious rebukes—I am the LORD; I have spoken— 16 when I send against you [5] the deadly arrows of famine, arrows for destruction, which I will send to destroy you, and when I bring more and more famine upon you and break your supply [6] of bread. 17 I will send famine and wild beasts against you, and they will rob you of your children. Pestilence and blood shall pass through you, and I will bring the sword upon you. I am the LORD; I have spoken.”

JUDGMENT AGAINST IDOLATRY

6  The word of the LORD came to me: 2 “Son of man, set your face toward the mountains of Israel, and prophesy against them, [3] and say, You mountains of Israel, hear the word of the Lord GOD! Thus says the Lord GOD to the mountains and the hills, to the ravines and the valleys: Behold, I, even I, will bring a sword upon you, and I will destroy your high places. 4 Your altars shall become desolate, and your incense altars shall be broken, and I will cast down your slain before your idols. [5] And I will lay the dead bodies of the people of Israel before their idols, and I will scatter your bones around your altars. 6 Wherever you dwell, the cities shall be waste and the high places ruined, so that your altars will be waste and ruined, [1] your idols broken and destroyed, your incense altars cut down, and your works wiped out. [7] And the slain shall fall in your midst, and you shall know that I am the LORD.

[8] “Yet I will leave some of you alive. When you have among the nations some who escape the sword, and when you are scattered through the countries, 9 then those of you who escape will remember me among the nations where they are carried captive, how I have been broken over their whoring heart that has departed from me and over their eyes that go whoring after their idols. And they will be loathsome in their own sight for the evils that they have committed, for all their abominations. 10 And they shall know that I am the LORD. I have not said in vain that I would do this evil to them.”

11 Thus says the Lord GOD: “Clap your hands and stamp your foot and say, Alas, because of all the evil abominations of the house of Israel, for they shall fall by the sword, by famine, and by pestilence. 12 He who is far off shall die of pestilence, and he who is near shall fall by the sword, and he who is left and is preserved shall die of famine. Thus I will spend my fury upon them. 13 And you shall know that I am the LORD, when their slain lie among their idols around their altars, on every high hill, on all the mountaintops, under every green tree, and under every leafy oak, wherever they offered pleasing aroma to all their idols. [14] And I will stretch out my hand against them and make the land desolate and waste, in all their dwelling places, from the wilderness to Riblah. [2] Then they will know that I am the LORD.”

THE DAY OF THE WRATH OF THE LORD

7  The word of the LORD came to me: [2] “And you, O son of man, thus says the Lord GOD to the land of Israel: An end! The end has come upon the four corners of the land. [3] 3 Now the end is upon you, and I will send my anger upon you; I will judge you according to your ways, and I will punish you for all your abominations. 4 And my eye will not spare you, nor will I have pity, but I will punish you for your ways, while your abominations are in your midst. Then you will know that I am the LORD.

5 “Thus says the Lord GOD: Disaster after disaster! [4] Behold, it comes. 6 An end has come; the end has come; it has awakened against you. Behold, it comes. [7] Your doom [5] has come to you, O inhabitant of the land. The time has come; the day is near, a day of tumult, and not of joyful shouting on the mountains. 8 Now I will soon pour out my wrath upon you, and spend my anger against you, and judge you according to your ways, and I will punish you for all your abominations. [9] And my eye will not spare, nor will I have pity. I will punish you according to your ways, while your abominations are in your midst. Then you will know that I am the LORD, who strikes.

[10] “Behold, the day! Behold, it comes! Your doom has come; the rod has blossomed; pride has budded. 11 Violence has grown up into a rod of wickedness. None of them shall remain, nor their abundance, nor their wealth; neither shall there be preeminence among them. [1] [12] The time has come; the day has arrived. Let not the buyer rejoice, nor the seller mourn, for wrath is upon all their multitude. [2] 13 For the seller shall not return to what he has sold, while they live. For the vision concerns all their multitude; it shall not turn back; and because of his iniquity, none can maintain his life. [3]

14 “They have blown the trumpet and made everything ready, but none goes to battle, for my wrath is upon all their multitude. 15 The sword is without; pestilence and famine are within. He who is in the field dies by the sword, and him who is in the city famine and pestilence devour. 16 And if any survivors escape, they will be on the mountains, like doves of the valleys, all of them moaning, each one over his iniquity. 17 All hands are feeble, and all knees turn to water. 18 They put on sackcloth, and horror covers them. Shame is on all faces, and baldness on all their heads. 19 They cast their silver into the streets, and their gold is like an unclean thing. Their silver and gold are not able to deliver them in the day of the wrath of the LORD. They cannot satisfy their hunger or fill their stomachs with it. For it was the stumbling block of their iniquity. 20 His beautiful ornament they used for pride, and they made their abominable images and their detestable things of it. Therefore I make it an unclean thing to them. 21 And I will give it into the hands of foreigners for prey, and to the wicked of the earth for spoil, and they shall profane it. 22 I will turn my face from them, and they shall profane my treasured [4] place. Robbers shall enter and profane it.

23 “Forge a chain! [5] For the land is full of bloody crimes and the city is full of violence. 24 I will bring the worst of the nations to take possession of their houses. I will put an end to the pride of the strong, and their holy places [6] shall be profaned. 25 When anguish comes, they will seek peace, but there shall be none. 26 Disaster comes upon disaster; rumor follows rumor. They seek a vision from the prophet, while the law [7] perishes from the priest and counsel from the elders. 27 The king mourns, the prince is wrapped in despair, and the hands of the people of the land are paralyzed by terror. According to their way I will do to them, and according to their judgments I will judge them, and they shall know that I am the LORD.”

ABOMINATIONS IN THE TEMPLE

8  In the sixth year, in the sixth month, on the fifth day of the month, as I sat in my house, with the elders of Judah sitting before me, the hand of the Lord GOD fell upon me there. 2 Then I looked, and behold, a form that had the appearance of a man. [8] Below what appeared to be his waist was fire, and above his waist was something like the appearance of brightness, like gleaming metal. [9] [3] He put out the form of a hand and took me by a lock of my head, and the Spirit lifted me up between earth and heaven and brought me in visions of God to Jerusalem, to the entrance of the gateway of the inner court that faces north, where was the seat of the image of jealousy, which provokes to jealousy. 4 And behold, the glory of the God of Israel was there, like the vision that I saw in the valley.

[5] Then he said to me, “Son of man, lift up your eyes now toward the north.” So I lifted up my eyes toward the north, and behold, north of the altar gate, in the entrance, was this image of jealousy. 6 And he said to me, “Son of man, do you see what they are doing, the great abominations that the house of Israel are committing here, to drive me far from my sanctuary? But you will see still greater abominations.”

7 And he brought me to the entrance of the court, and when I looked, behold, there was a hole in the wall. [8] Then he said to me, “Son of man, dig in the wall.” So I dug in the wall, and behold, there was an entrance. 9 And he said to me, “Go in, and see the vile abominations that they are committing here.” 10 So I went in and saw. And there, engraved on the wall all around, was every form of creeping things and loathsome beasts, and all the idols of the house of Israel. [11] And before them stood seventy men of the elders of the house of Israel, with Jaazaniah the son of Shaphan standing among them. Each had his censer in his hand, and the smoke of the cloud of incense went up. 12 Then he said to me, “Son of man, have you seen what the elders of the house of Israel are doing in the dark, each in his room of pictures? For they say, ‘The LORD does not see us, the LORD has forsaken the land.’” 13 He said also to me, “You will see still greater abominations that they commit.”

[14] Then he brought me to the entrance of the north gate of the house of the LORD, and behold, there sat women weeping for Tammuz. 15 Then he said to me, “Have you seen this, O son of man? You will see still greater abominations than these.”

[16] And he brought me into the inner court of the house of the LORD. And behold, at the entrance of the temple of the LORD, between the porch and the altar, were about twenty-five men, with their backs to the temple of the LORD, and their faces toward the east, worshiping the sun toward the east. [17] Then he said to me, “Have you seen this, O son of man? Is it too light a thing for the house of Judah to commit the abominations that they commit here, that they should fill the land with violence and provoke me still further to anger? Behold, they put the branch to their [1] nose. 18 Therefore I will act in wrath. My eye will not spare, nor will I have pity. And though they cry in my ears with a loud voice, I will not hear them.”

IDOLATERS KILLED

9  Then he cried in my ears with a loud voice, saying, “Bring near the executioners of the city, each with his destroying weapon in his hand.” [2] And behold, six men came from the direction of the upper gate, which faces north, each with his weapon for slaughter in his hand, and with them was a man clothed in linen, with a writing case at his waist. And they went in and stood beside the bronze altar.

[3] Now the glory of the God of Israel had gone up from the cherub on which it rested to the threshold of the house. And he called to the man clothed in linen, who had the writing case at his waist. [4] And the LORD said to him, “Pass through the city, through Jerusalem, and put a mark on the foreheads of the men who sigh and groan over all the abominations that are committed in it.” [5] And to the others he said in my hearing, “Pass through the city after him, and strike. Your eye shall not spare, and you shall show no pity. [6] Kill old men outright, young men and maidens, little children and women, but touch no one on whom is the mark. And begin at my sanctuary.” So they began with the elders who were before the house. [7] Then he said to them, “Defile the house, and fill the courts with the slain. Go out.” So they went out and struck in the city. [8] And while they were striking, and I was left alone, I fell upon my face, and cried, “Ah, Lord GOD! Will you destroy all the remnant of Israel in the outpouring of your wrath on Jerusalem?”

[9] Then he said to me, “The guilt of the house of Israel and Judah is exceedingly great. The land is full of blood, and the city full of injustice. For they say, ‘The LORD has forsaken the land, and the LORD does not see.’ 10 As for me, my eye will not spare, nor will I have pity; I will bring their deeds upon their heads.”

11 And behold, the man clothed in linen, with the writing case at his waist, brought back word, saying, “I have done as you commanded me.”

THE GLORY OF THE LORD LEAVES THE TEMPLE

10  Then I looked, and behold, on the expanse that was over the heads of the cherubim there appeared above them something like a sapphire, [1] in appearance like a throne. [2] And he said to the man clothed in linen, “Go in among the whirling wheels underneath the cherubim. Fill your hands with burning coals from between the cherubim, and scatter them over the city.”

And he went in before my eyes. 3 Now the cherubim were standing on the south side of the house, when the man went in, and a cloud filled the inner court. 4 And the glory of the LORD went up from the cherub to the threshold of the house, and the house was filled with the cloud, and the court was filled with the brightness of the glory of the LORD. 5 And the sound of the wings of the cherubim was heard as far as the outer court, like the voice of God Almighty when he speaks.

6 And when he commanded the man clothed in linen, “Take fire from between the whirling wheels, from between the cherubim,” he went in and stood beside a wheel. [7] And a cherub stretched out his hand from between the cherubim to the fire that was between the cherubim, and took some of it and put it into the hands of the man clothed in linen, who took it and went out. 8 The cherubim appeared to have the form of a human hand under their wings.

9 And I looked, and behold, there were four wheels beside the cherubim, one beside each cherub, and the appearance of the wheels was like sparkling beryl. 10 And as for their appearance, the four had the same likeness, as if a wheel were within a wheel. 11 When they went, they went in any of their four directions [1] without turning as they went, but in whatever direction the front wheel [2] faced, the others followed without turning as they went. [12] And their whole body, their rims, and their spokes, their wings, [3] and the wheels were full of eyes all around—the wheels that the four of them had. 13 As for the wheels, they were called in my hearing “the whirling wheels.” [14] And every one had four faces: the first face was the face of the cherub, and the second face was a human face, and the third the face of a lion, and the fourth the face of an eagle.

15 And the cherubim mounted up. These were the living creatures that I saw by the Chebar canal. 16 And when the cherubim went, the wheels went beside them. And when the cherubim lifted up their wings to mount up from the earth, the wheels did not turn from beside them. 17 When they stood still, these stood still, and when they mounted up, these mounted up with them, for the spirit of the living creatures [4] was in them.

[18] Then the glory of the LORD went out from the threshold of the house, and stood over the cherubim. [19] And the cherubim lifted up their wings and mounted up from the earth before my eyes as they went out, with the wheels beside them. And they stood at the entrance of the east gate of the house of the LORD, and the glory of the God of Israel was over them.

20 These were the living creatures that I saw underneath the God of Israel by the Chebar canal; and I knew that they were cherubim. 21 Each had four faces, and each four wings, and underneath their wings the likeness of human hands. 22 And as for the likeness of their faces, they were the same faces whose appearance I had seen by the Chebar canal. Each one of them went straight forward.

JUDGMENT ON WICKED COUNSELORS

11  The Spirit lifted me up and brought me to the east gate of the house of the LORD, which faces east. And behold, at the entrance of the gateway there were twenty-five men. And I saw among them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people. 2 And he said to me, “Son of man, these are the men who devise iniquity and who give wicked counsel in this city; [3] who say, ‘The time is not near [1] to build houses. This city is the cauldron, and we are the meat.’ 4 Therefore prophesy against them, prophesy, O son of man.”

5 And the Spirit of the LORD fell upon me, and he said to me, “Say, Thus says the LORD: So you think, O house of Israel. For I know the things that come into your mind. 6 You have multiplied your slain in this city and have filled its streets with the slain. [7] Therefore thus says the Lord GOD: Your slain whom you have laid in the midst of it, they are the meat, and this city is the cauldron, but you shall be brought out of the midst of it. 8 You have feared the sword, and I will bring the sword upon you, declares the Lord GOD. 9 And I will bring you out of the midst of it, and give you into the hands of foreigners, and execute judgments upon you. 10 You shall fall by the sword. I will judge you at the border of Israel, and you shall know that I am the LORD. 11 This city shall not be your cauldron, nor shall you be the meat in the midst of it. I will judge you at the border of Israel, 12 and you shall know that I am the LORD. For you have not walked in my statutes, nor obeyed my rules, but have acted according to the rules of the nations that are around you.”

[13] And it came to pass, while I was prophesying, that Pelatiah the son of Benaiah died. Then I fell down on my face and cried out with a loud voice and said, “Ah, Lord GOD! Will you make a full end of the remnant of Israel?”

ISRAEL’S NEW HEART AND SPIRIT

14 And the word of the LORD came to me: [15] “Son of man, your brothers, even your brothers, your kinsmen, [2] the whole house of Israel, all of them, are those of whom the inhabitants of Jerusalem have said, ‘Go far from the LORD; to us this land is given for a possession.’ [16] Therefore say, ‘Thus says the Lord GOD: Though I removed them far off among the nations, and though I scattered them among the countries, yet I have been a sanctuary to them for a while [3] in the countries where they have gone.’ [17] Therefore say, ‘Thus says the Lord GOD: I will gather you from the peoples and assemble you out of the countries where you have been scattered, and I will give you the land of Israel.’ 18 And when they come there, they will remove from it all its detestable things and all its abominations. 19 And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh, 20 that they may walk in my statutes and keep my rules and obey them. And they shall be my people, and I will be their God. 21 But as for those whose heart goes after their detestable things and their abominations, I will [4] bring their deeds upon their own heads, declares the Lord GOD.”

[22] Then the cherubim lifted up their wings, with the wheels beside them, and the glory of the God of Israel was over them. 23 And the glory of the LORD went up from the midst of the city and stood on the mountain that is on the east side of the city. 24 And the Spirit lifted me up and brought me in the vision by the Spirit of God into Chaldea, to the exiles. Then the vision that I had seen went up from me. 25 And I told the exiles all the things that the LORD had shown me.

JUDAH’S CAPTIVITY SYMBOLIZED

12  The word of the LORD came to me: [2] “Son of man, you dwell in the midst of a rebellious house, who have eyes to see, but see not, who have ears to hear, but hear not, for they are a rebellious house. 3 As for you, son of man, prepare for yourself an exile’s baggage, and go into exile by day in their sight. You shall go like an exile from your place to another place in their sight. Perhaps they will understand, though [1] they are a rebellious house. [4] You shall bring out your baggage by day in their sight, as baggage for exile, and you shall go out yourself at evening in their sight, as those do who must go into exile. 5 In their sight dig through the wall, and bring your baggage out through it. [6] In their sight you shall lift the baggage upon your shoulder and carry it out at dusk. You shall cover your face that you may not see the land, for I have made you a sign for the house of Israel.”

7 And I did as I was commanded. I brought out my baggage by day, as baggage for exile, and in the evening I dug through the wall with my own hands. I brought out my baggage at dusk, carrying it on my shoulder in their sight.

8 In the morning the word of the LORD came to me: 9 “Son of man, has not the house of Israel, the rebellious house, said to you, ‘What are you doing?’ 10 Say to them, ‘Thus says the Lord GOD: This oracle concerns [2] the prince in Jerusalem and all the house of Israel who are in it.’ [3] 11 Say, ‘I am a sign for you: as I have done, so shall it be done to them. They shall go into exile, into captivity.’ 12 And the prince who is among them shall lift his baggage upon his shoulder at dusk, and shall go out. They shall dig through the wall to bring him out through it. He shall cover his face, that he may not see the land with his eyes. [13] And I will spread my net over him, and he shall be taken in my snare. And I will bring him to Babylon, the land of the Chaldeans, yet he shall not see it, and he shall die there. 14 And I will scatter toward every wind all who are around him, his helpers and all his troops, and I will unsheathe the sword after them. 15 And they shall know that I am the LORD, when I disperse them among the nations and scatter them among the countries. 16 But I will let a few of them escape from the sword, from famine and pestilence, that they may declare all their abominations among the nations where they go, and may know that I am the LORD.”

[17] And the word of the LORD came to me: 18 “Son of man, eat your bread with quaking, and drink water with trembling and with anxiety. 19 And say to the people of the land, Thus says the Lord GOD concerning the inhabitants of Jerusalem in the land of Israel: They shall eat their bread with anxiety, and drink water in dismay. In this way her land will be stripped of all it contains, on account of the violence of all those who dwell in it. 20 And the inhabited cities shall be laid waste, and the land shall become a desolation; and you shall know that I am the LORD.”

[21] And the word of the LORD came to me: [22] “Son of man, what is this proverb that you [1] have about the land of Israel, saying, ‘The days grow long, and every vision comes to nothing’? 23 Tell them therefore, ‘Thus says the Lord GOD: I will put an end to this proverb, and they shall no more use it as a proverb in Israel.’ But say to them, The days are near, and the fulfillment [2] of every vision. 24 For there shall be no more any false vision or flattering divination within the house of Israel. 25 For I am the LORD; I will speak the word that I will speak, and it will be performed. It will no longer be delayed, but in your days, O rebellious house, I will speak the word and perform it, declares the Lord GOD.”

26 And the word of the LORD came to me: [27] “Son of man, behold, they of the house of Israel say, ‘The vision that he sees is for many days from now, and he prophesies of times far off.’ 28 Therefore say to them, Thus says the Lord GOD: None of my words will be delayed any longer, but the word that I speak will be performed, declares the Lord GOD.”

FALSE PROPHETS CONDEMNED

13  The word of the LORD came to me: [2] “Son of man, prophesy against the prophets of Israel, who are prophesying, and say to those who prophesy from their own hearts: ‘Hear the word of the LORD!’ [3] Thus says the Lord GOD, Woe to the foolish prophets who follow their own spirit, and have seen nothing! [4] Your prophets have been like jackals among ruins, O Israel. [5] You have not gone up into the breaches, or built up a wall for the house of Israel, that it might stand in battle in the day of the LORD. 6 They have seen false visions and lying divinations. They say, ‘Declares the LORD,’ when the LORD has not sent them, and yet they expect him to fulfill their word. 7 Have you not seen a false vision and uttered a lying divination, whenever you have said, ‘Declares the LORD,’ although I have not spoken?”

8 Therefore thus says the Lord GOD: “Because you have uttered falsehood and seen lying visions, therefore behold, I am against you, declares the Lord GOD. [9] My hand will be against the prophets who see false visions and who give lying divinations. They shall not be in the council of my people, nor be enrolled in the register of the house of Israel, nor shall they enter the land of Israel. And you shall know that I am the Lord GOD. [10] Precisely because they have misled my people, saying, ‘Peace,’ when there is no peace, and because, when the people build a wall, these prophets smear it with whitewash, [1] 11 say to those who smear it with whitewash that it shall fall! There will be a deluge of rain, and you, O great hailstones, will fall, and a stormy wind break out. 12 And when the wall falls, will it not be said to you, ‘Where is the coating with which you smeared it?’ 13 Therefore thus says the Lord GOD: I will make a stormy wind break out in my wrath, and there shall be a deluge of rain in my anger, and great hailstones in wrath to make a full end. 14 And I will break down the wall that you have smeared with whitewash, and bring it down to the ground, so that its foundation will be laid bare. When it falls, you shall perish in the midst of it, and you shall know that I am the LORD. 15 Thus will I spend my wrath upon the wall and upon those who have smeared it with whitewash, and I will say to you, The wall is no more, nor those who smeared it, 16 the prophets of Israel who prophesied concerning Jerusalem and saw visions of peace for her, when there was no peace, declares the Lord GOD.

[17] “And you, son of man, set your face against the daughters of your people, who prophesy out of their own hearts. Prophesy against them 18 and say, Thus says the Lord GOD: Woe to the women who sew magic bands upon all wrists, and make veils for the heads of persons of every stature, in the hunt for souls! Will you hunt down souls belonging to my people and keep your own souls alive? 19 You have profaned me among my people for handfuls of barley and for pieces of bread, putting to death souls who should not die and keeping alive souls who should not live, by your lying to my people, who listen to lies.

20 “Therefore thus says the Lord GOD: Behold, I am against your magic bands with which you hunt the souls like birds, and I will tear them from your arms, and I will let the souls whom you hunt go free, the souls like birds. 21 Your veils also I will tear off and deliver my people out of your hand, and they shall be no more in your hand as prey, and you shall know that I am the LORD. 22 Because you have disheartened the righteous falsely, although I have not grieved him, and you have encouraged the wicked, that he should not turn from his evil way to save his life, 23 therefore you shall no more see false visions nor practice divination. I will deliver my people out of your hand. And you shall know that I am the LORD.”

IDOLATROUS ELDERS CONDEMNED

14  Then certain of the elders of Israel came to me and sat before me. 2 And the word of the LORD came to me: [3] “Son of man, these men have taken their idols into their hearts, and set the stumbling block of their iniquity before their faces. Should I indeed let myself be consulted by them? 4 Therefore speak to them and say to them, Thus says the Lord GOD: Any one of the house of Israel who takes his idols into his heart and sets the stumbling block of his iniquity before his face, and yet comes to the prophet, I the LORD will answer him as he comes with the multitude of his idols, 5 that I may lay hold of the hearts of the house of Israel, who are all estranged from me through their idols.

6 “Therefore say to the house of Israel, Thus says the Lord GOD: Repent and turn away from your idols, and turn away your faces from all your abominations. 7 For any one of the house of Israel, or of the strangers who sojourn in Israel, who separates himself from me, taking his idols into his heart and putting the stumbling block of his iniquity before his face, and yet comes to a prophet to consult me through him, I the LORD will answer him myself. 8 And I will set my face against that man; I will make him a sign and a byword and cut him off from the midst of my people, and you shall know that I am the LORD. [9] And if the prophet is deceived and speaks a word, I, the LORD, have deceived that prophet, and I will stretch out my hand against him and will destroy him from the midst of my people Israel. 10 And they shall bear their punishment [1]—the punishment of the prophet and the punishment of the inquirer shall be alike— 11 that the house of Israel may no more go astray from me, nor defile themselves anymore with all their transgressions, but that they may be my people and I may be their God, declares the Lord GOD.”

JERUSALEM WILL NOT BE SPARED

[12] And the word of the LORD came to me: 13 “Son of man, when a land sins against me by acting faithlessly, and I stretch out my hand against it and break its supply [2] of bread and send famine upon it, and cut off from it man and beast, [14] even if these three men, Noah, Daniel, and Job, were in it, they would deliver but their own lives by their righteousness, declares the Lord GOD.

15 “If I cause wild beasts to pass through the land, and they ravage it, and it be made desolate, so that no one may pass through because of the beasts, 16 even if these three men were in it, as I live, declares the Lord GOD, they would deliver neither sons nor daughters. They alone would be delivered, but the land would be desolate.

17 “Or if I bring a sword upon that land and say, Let a sword pass through the land, and I cut off from it man and beast, 18 though these three men were in it, as I live, declares the Lord GOD, they would deliver neither sons nor daughters, but they alone would be delivered.

19 “Or if I send a pestilence into that land and pour out my wrath upon it with blood, to cut off from it man and beast, 20 even if Noah, Daniel, and Job were in it, as I live, declares the Lord GOD, they would deliver neither son nor daughter. They would deliver but their own lives by their righteousness.

21 “For thus says the Lord GOD: How much more when I send upon Jerusalem my four disastrous acts of judgment, sword, famine, wild beasts, and pestilence, to cut off from it man and beast! 22 But behold, some survivors will be left in it, sons and daughters who will be brought out; behold, when they come out to you, and you see their ways and their deeds, you will be consoled for the disaster that I have brought upon Jerusalem, for all that I have brought upon it. 23 They will console you, when you see their ways and their deeds, and you shall know that I have not done without cause all that I have done in it, declares the Lord GOD.”

JERUSALEM, A USELESS VINE

15  And the word of the LORD came to me: 2 “Son of man, how does the wood of the vine surpass any wood, the vine branch that is among the trees of the forest? [3] Is wood taken from it to make anything? Do people take a peg from it to hang any vessel on it? [4] Behold, it is given to the fire for fuel. When the fire has consumed both ends of it, and the middle of it is charred, is it useful for anything? [5] Behold, when it was whole, it was used for nothing. How much less, when the fire has consumed it and it is charred, can it ever be used for anything! 6 Therefore thus says the Lord GOD: Like the wood of the vine among the trees of the forest, which I have given to the fire for fuel, so have I given up the inhabitants of Jerusalem. 7 And I will set my face against them. Though they escape from the fire, the fire shall yet consume them, and you will know that I am the LORD, when I set my face against them. [8] And I will make the land desolate, because they have acted faithlessly, declares the Lord GOD.”

THE LORD’S FAITHLESS BRIDE

16  Again the word of the LORD came to me: 2 “Son of man, make known to Jerusalem her abominations, [3] and say, Thus says the Lord GOD to Jerusalem: Your origin and your birth are of the land of the Canaanites; your father was an Amorite and your mother a Hittite. [4] And as for your birth, on the day you were born your cord was not cut, nor were you washed with water to cleanse you, nor rubbed with salt, nor wrapped in swaddling cloths. 5 No eye pitied you, to do any of these things to you out of compassion for you, but you were cast out on the open field, for you were abhorred, on the day that you were born.

[6] “And when I passed by you and saw you wallowing in your blood, I said to you in your blood, ‘Live!’ I said to you in your blood, ‘Live!’ [7] I made you flourish like a plant of the field. And you grew up and became tall and arrived at full adornment. Your breasts were formed, and your hair had grown; yet you were naked and bare.

[8] “When I passed by you again and saw you, behold, you were at the age for love, and I spread the corner of my garment over you and covered your nakedness; I made my vow to you and entered into a covenant with you, declares the Lord GOD, and you became mine. [9] Then I bathed you with water and washed off your blood from you and anointed you with oil. 10 I clothed you also with embroidered cloth and shod you with fine leather. I wrapped you in fine linen and covered you with silk. [1] 11 And I adorned you with ornaments and put bracelets on your wrists and a chain on your neck. 12 And I put a ring on your nose and earrings in your ears and a beautiful crown on your head. 13 Thus you were adorned with gold and silver, and your clothing was of fine linen and silk and embroidered cloth. You ate fine flour and honey and oil. You grew exceedingly beautiful and advanced to royalty. 14 And your renown went forth among the nations because of your beauty, for it was perfect through the splendor that I had bestowed on you, declares the Lord GOD.

15 “But you trusted in your beauty and played the whore [2] because of your renown and lavished your whorings [3] on any passerby; your beauty [4] became his. 16 You took some of your garments and made for yourself colorful shrines, and on them played the whore. The like has never been, nor ever shall be. [5] [17] You also took your beautiful jewels of my gold and of my silver, which I had given you, and made for yourself images of men, and with them played the whore. 18 And you took your embroidered garments to cover them, and set my oil and my incense before them. 19 Also my bread that I gave you— I fed you with fine flour and oil and honey—you set before them for a pleasing aroma; and so it was, declares the Lord GOD. [20] And you took your sons and your daughters, whom you had borne to me, and these you sacrificed to them to be devoured. Were your whorings so small a matter 21 that you slaughtered my children and delivered them up as an offering by fire to them? 22 And in all your abominations and your whorings you did not remember the days of your youth, when you were naked and bare, wallowing in your blood.

23 “And after all your wickedness (woe, woe to you! declares the Lord GOD), 24 you built yourself a vaulted chamber and made yourself a lofty place in every square. 25 At the head of every street you built your lofty place and made your beauty an abomination, offering yourself [6] to any passerby and multiplying your whoring. [26] You also played the whore with the Egyptians, your lustful neighbors, multiplying your whoring, to provoke me to anger. 27 Behold, therefore, I stretched out my hand against you and diminished your allotted portion and delivered you to the greed of your enemies, the daughters of the Philistines, who were ashamed of your lewd behavior. 28 You played the whore also with the Assyrians, because you were not satisfied; yes, you played the whore with them, and still you were not satisfied. 29 You multiplied your whoring also with the trading land of Chaldea, and even with this you were not satisfied.

30 “How sick is your heart, [7] declares the Lord GOD, because you did all these things, the deeds of a brazen prostitute, 31 building your vaulted chamber at the head of every street, and making your lofty place in every square. Yet you were not like a prostitute, because you scorned payment. 32 Adulterous wife, who receives strangers instead of her husband! 33 Men give gifts to all prostitutes, but you gave your gifts to all your lovers, bribing them to come to you from every side with your whorings. 34 So you were different from other women in your whorings. No one solicited you to play the whore, and you gave payment, while no payment was given to you; therefore you were different.

35 “Therefore, O prostitute, hear the word of the LORD: 36 Thus says the Lord GOD, Because your lust was poured out and your nakedness uncovered in your whorings with your lovers, and with all your abominable idols, and because of the blood of your children that you gave to them, [37] therefore, behold, I will gather all your lovers with whom you took pleasure, all those you loved and all those you hated. I will gather them against you from every side and will uncover your nakedness to them, that they may see all your nakedness. [38] And I will judge you as women who commit adultery and shed blood are judged, and bring upon you the blood of wrath and jealousy. 39 And I will give you into their hands, and they shall throw down your vaulted chamber and break down your lofty places. They shall strip you of your clothes and take your beautiful jewels and leave you naked and bare. 40 They shall bring up a crowd against you, and they shall stone you and cut you to pieces with their swords. [41] And they shall burn your houses and execute judgments upon you in the sight of many women. I will make you stop playing the whore, and you shall also give payment no more. 42 So will I satisfy my wrath on you, and my jealousy shall depart from you. I will be calm and will no more be angry. 43 Because you have not remembered the days of your youth, but have enraged me with all these things, therefore, behold, I have returned your deeds upon your head, declares the Lord GOD. Have you not committed lewdness in addition to all your abominations?

[44] “Behold, everyone who uses proverbs will use this proverb about you: ‘Like mother, like daughter.’ [45] You are the daughter of your mother, who loathed her husband and her children; and you are the sister of your sisters, who loathed their husbands and their children. Your mother was a Hittite and your father an Amorite. [46] And your elder sister is Samaria, who lived with her daughters to the north of you; and your younger sister, who lived to the south of you, is Sodom with her daughters. 47 Not only did you walk in their ways and do according to their abominations; within a very little time you were more corrupt than they in all your ways. 48 As I live, declares the Lord GOD, your sister Sodom and her daughters have not done as you and your daughters have done. [49] Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. 50 They were haughty and did an abomination before me. So I removed them, when I saw it. 51 Samaria has not committed half your sins. You have committed more abominations than they, and have made your sisters appear righteous by all the abominations that you have committed. 52 Bear your disgrace, you also, for you have intervened on behalf of your sisters. Because of your sins in which you acted more abominably than they, they are more in the right than you. So be ashamed, you also, and bear your disgrace, for you have made your sisters appear righteous.

[53] “I will restore their fortunes, both the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters, and I will restore your own fortunes in their midst, 54 that you may bear your disgrace and be ashamed of all that you have done, becoming a consolation to them. 55 As for your sisters, Sodom and her daughters shall return to their former state, and Samaria and her daughters shall return to their former state, and you and your daughters shall return to your former state. 56 Was not your sister Sodom a byword in your mouth in the day of your pride, 57 before your wickedness was uncovered? Now you have become an object of reproach for the daughters of Syria [1] and all those around her, and for the daughters of the Philistines, those all around who despise you. 58 You bear the penalty of your lewdness and your abominations, declares the LORD.

THE LORD’S EVERLASTING COVENANT

59 “For thus says the Lord GOD: I will deal with you as you have done, you who have despised the oath in breaking the covenant, [60] yet I will remember my covenant with you in the days of your youth, and I will establish for you an everlasting covenant. 61 Then you will remember your ways and be ashamed when you take your sisters, both your elder and your younger, and I give them to you as daughters, but not on account of [2] the covenant with you. 62 I will establish my covenant with you, and you shall know that I am the LORD, 63 that you may remember and be confounded, and never open your mouth again because of your shame, when I atone for you for all that you have done, declares the Lord GOD.”

PARABLE OF TWO EAGLES AND A VINE

17  The word of the LORD came to me: 2 “Son of man, propound a riddle, and speak a parable to the house of Israel; [3] say, Thus says the Lord GOD: A great eagle with great wings and long pinions, rich in plumage of many colors, came to Lebanon and took the top of the cedar. [4] He broke off the topmost of its young twigs and carried it to a land of trade and set it in a city of merchants. [5] Then he took of the seed of the land and planted it in fertile soil. [3] He placed it beside abundant waters. He set it like a willow twig, [6] and it sprouted and became a low spreading vine, and its branches turned toward him, and its roots remained where it stood. So it became a vine and produced branches and put out boughs.

[7] “And there was another great eagle with great wings and much plumage, and behold, this vine bent its roots toward him and shot forth its branches toward him from the bed where it was planted, that he might water it. 8 It had been planted on good soil by abundant waters, that it might produce branches and bear fruit and become a noble vine.

9 “Say, Thus says the Lord GOD: Will it thrive? Will he not pull up its roots and cut off its fruit, so that it withers, so that all its fresh sprouting leaves wither? It will not take a strong arm or many people to pull it from its roots. [10] Behold, it is planted; will it thrive? Will it not utterly wither when the east wind strikes it—wither away on the bed where it sprouted?”

11 Then the word of the LORD came to me: 12 “Say now to the rebellious house, Do you not know what these things mean? Tell them, behold, the king of Babylon came to Jerusalem, and took her king and her princes and brought them to him to Babylon. 13 And he took one of the royal offspring [1] and made a covenant with him, putting him under oath ( the chief men of the land he had taken away), 14 that the kingdom might be humble and not lift itself up, and keep his covenant that it might stand. [15] But he rebelled against him by sending his ambassadors to Egypt, that they might give him horses and a large army. Will he thrive? Can one escape who does such things? Can he break the covenant and yet escape?

16 “As I live, declares the Lord GOD, surely in the place where the king dwells who made him king, whose oath he despised, and whose covenant with him he broke, in Babylon he shall die. 17 Pharaoh with his mighty army and great company will not help him in war, when mounds are cast up and siege walls built to cut off many lives. 18 He despised the oath in breaking the covenant, and behold, he gave his hand and did all these things; he shall not escape. 19 Therefore thus says the Lord GOD: As I live, surely it is my oath that he despised, and my covenant that he broke. I will return it upon his head. [20] I will spread my net over him, and he shall be taken in my snare, and I will bring him to Babylon and enter into judgment with him there for the treachery he has committed against me. [21] And all the pick [2] of his troops shall fall by the sword, and the survivors shall be scattered to every wind, and you shall know that I am the LORD; I have spoken.”

[22] Thus says the Lord GOD: “I myself will take a sprig from the lofty top of the cedar and will set it out. I will break off from the topmost of its young twigs a tender one, and I myself will plant it on a high and lofty mountain. [23] On the mountain height of Israel will I plant it, that it may bear branches and produce fruit and become a noble cedar. And under it will dwell every kind of bird; in the shade of its branches birds of every sort will nest. 24 And all the trees of the field shall know that I am the LORD; I bring low the high tree, and make high the low tree, dry up the green tree, and make the dry tree flourish. I am the LORD; I have spoken, and I will do it.”

THE SOUL WHO SINS SHALL DIE

18  The word of the LORD came to me: 2 “What do you [3] mean by repeating this proverb concerning the land of Israel, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge’? 3 As I live, declares the Lord GOD, this proverb shall no more be used by you in Israel. 4 Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul who sins shall die.

5 “If a man is righteous and does what is just and right— [6] if he does not eat upon the mountains or lift up his eyes to the idols of the house of Israel, does not defile his neighbor’s wife or approach a woman in her time of menstrual impurity, [7] does not oppress anyone, but restores to the debtor his pledge, commits no robbery, gives his bread to the hungry and covers the naked with a garment, [8] does not lend at interest or take any profit, [1] withholds his hand from injustice, executes true justice between man and man, 9 walks in my statutes, and keeps my rules by acting faithfully—he is righteous; he shall surely live, declares the Lord GOD.

[10] “If he fathers a son who is violent, a shedder of blood, who does any of these things 11 (though he himself did none of these things), who even eats upon the mountains, defiles his neighbor’s wife, 12 oppresses the poor and needy, commits robbery, does not restore the pledge, lifts up his eyes to the idols, commits abomination, 13 lends at interest, and takes profit; shall he then live? He shall not live. He has done all these abominations; he shall surely die; his blood shall be upon himself.

[14] “Now suppose this man fathers a son who sees all the sins that his father has done; he sees, and does not do likewise: 15 he does not eat upon the mountains or lift up his eyes to the idols of the house of Israel, does not defile his neighbor’s wife, 16 does not oppress anyone, exacts no pledge, commits no robbery, but gives his bread to the hungry and covers the naked with a garment, 17 withholds his hand from iniquity, [2] takes no interest or profit, obeys my rules, and walks in my statutes; he shall not die for his father’s iniquity; he shall surely live. 18 As for his father, because he practiced extortion, robbed his brother, and did what is not good among his people, behold, he shall die for his iniquity.

19 “Yet you say, ‘Why should not the son suffer for the iniquity of the father?’ When the son has done what is just and right, and has been careful to observe all my statutes, he shall surely live. 20 The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.

[21] “But if a wicked person turns away from all his sins that he has committed and keeps all my statutes and does what is just and right, he shall surely live; he shall not die. 22 None of the transgressions that he has committed shall be remembered against him; for the righteousness that he has done he shall live. 23 Have I any pleasure in the death of the wicked, declares the Lord GOD, and not rather that he should turn from his way and live? 24 But when a righteous person turns away from his righteousness and does injustice and does the same abominations that the wicked person does, shall he live? None of the righteous deeds that he has done shall be remembered; for the treachery of which he is guilty and the sin he has committed, for them he shall die.

25 “Yet you say, ‘The way of the Lord is not just.’ Hear now, O house of Israel: Is my way not just? Is it not your ways that are not just? 26 When a righteous person turns away from his righteousness and does injustice, he shall die for it; for the injustice that he has done he shall die. 27 Again, when a wicked person turns away from the wickedness he has committed and does what is just and right, he shall save his life. 28 Because he considered and turned away from all the transgressions that he had committed, he shall surely live; he shall not die. 29 Yet the house of Israel says, ‘The way of the Lord is not just.’ O house of Israel, are my ways not just? Is it not your ways that are not just?

[30] “Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord GOD. Repent and turn from all your transgressions, lest iniquity be your ruin. [1] [31] Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel? 32 For I have no pleasure in the death of anyone, declares the Lord GOD; so turn, and live.”

A LAMENT FOR THE PRINCES OF ISRAEL

19  And you, take up a lamentation for the princes of Israel, [2] and say:

What was your mother? A lioness!

Among lions she crouched;

in the midst of young lions

she reared her cubs.

3 And she brought up one of her cubs;

he became a young lion,

and he learned to catch prey;

he devoured men.

[4] The nations heard about him;

he was caught in their pit,

and they brought him with hooks

to the land of Egypt.

[5] When she saw that she waited in vain,

that her hope was lost,

she took another of her cubs

and made him a young lion.

6 He prowled among the lions;

he became a young lion,

and he learned to catch prey;

he devoured men,

7 and seized [1] their widows.

He laid waste their cities,

and the land was appalled and all who were in it

at the sound of his roaring.

8 Then the nations set against him

from provinces on every side;

they spread their net over him;

he was taken in their pit.

[9] With hooks they put him in a cage [2]

and brought him to the king of Babylon;

they brought him into custody,

that his voice should no more be heard

on the mountains of Israel.

[10] Your mother was like a vine in a vineyard [3]

planted by the water,

fruitful and full of branches

by reason of abundant water.

11 Its strong stems became

rulers’ scepters;

it towered aloft

among the thick boughs; [4]

it was seen in its height

with the mass of its branches.

[12] But the vine was plucked up in fury,

cast down to the ground;

the east wind dried up its fruit;

they were stripped off and withered.

As for its strong stem,

fire consumed it.

13 Now it is planted in the wilderness,

in a dry and thirsty land.

[14] And fire has gone out from the stem of its shoots,

has consumed its fruit,

so that there remains in it no strong stem,

no scepter for ruling.

This is a lamentation and has become a lamentation.

ISRAEL’S CONTINUING REBELLION

20  In the seventh year, in the fifth month, on the tenth day of the month, certain of the elders of Israel came to inquire of the LORD, and sat before me. 2 And the word of the LORD came to me: 3 “Son of man, speak to the elders of Israel, and say to them, Thus says the Lord GOD, Is it to inquire of me that you come? As I live, declares the Lord GOD, I will not be inquired of by you. [4] Will you judge them, son of man, will you judge them? Let them know the abominations of their fathers, [5] and say to them, Thus says the Lord GOD: On the day when I chose Israel, I swore [1] to the offspring of the house of Jacob, making myself known to them in the land of Egypt; I swore to them, saying, I am the LORD your God. 6 On that day I swore to them that I would bring them out of the land of Egypt into a land that I had searched out for them, a land flowing with milk and honey, the most glorious of all lands. 7 And I said to them, Cast away the detestable things your eyes feast on, every one of you, and do not defile yourselves with the idols of Egypt; I am the LORD your God. [8] But they rebelled against me and were not willing to listen to me. None of them cast away the detestable things their eyes feasted on, nor did they forsake the idols of Egypt.

“Then I said I would pour out my wrath upon them and spend my anger against them in the midst of the land of Egypt. 9 But I acted for the sake of my name, that it should not be profaned in the sight of the nations among whom they lived, in whose sight I made myself known to them in bringing them out of the land of Egypt. 10 So I led them out of the land of Egypt and brought them into the wilderness. [11] I gave them my statutes and made known to them my rules, by which, if a person does them, he shall live. [12] Moreover, I gave them my Sabbaths, as a sign between me and them, that they might know that I am the LORD who sanctifies them. [13] But the house of Israel rebelled against me in the wilderness. They did not walk in my statutes but rejected my rules, by which, if a person does them, he shall live; and my Sabbaths they greatly profaned.

“Then I said I would pour out my wrath upon them in the wilderness, to make a full end of them. 14 But I acted for the sake of my name, that it should not be profaned in the sight of the nations, in whose sight I had brought them out. 15 Moreover, I swore to them in the wilderness that I would not bring them into the land that I had given them, a land flowing with milk and honey, the most glorious of all lands, 16 because they rejected my rules and did not walk in my statutes, and profaned my Sabbaths; for their heart went after their idols. 17 Nevertheless, my eye spared them, and I did not destroy them or make a full end of them in the wilderness.

18 “And I said to their children in the wilderness, Do not walk in the statutes of your fathers, nor keep their rules, nor defile yourselves with their idols. 19 I am the LORD your God; walk in my statutes, and be careful to obey my rules, 20 and keep my Sabbaths holy that they may be a sign between me and you, that you may know that I am the LORD your God. 21 But the children rebelled against me. They did not walk in my statutes and were not careful to obey my rules, by which, if a person does them, he shall live; they profaned my Sabbaths.

“Then I said I would pour out my wrath upon them and spend my anger against them in the wilderness. 22 But I withheld my hand and acted for the sake of my name, that it should not be profaned in the sight of the nations, in whose sight I had brought them out. [23] Moreover, I swore to them in the wilderness that I would scatter them among the nations and disperse them through the countries, 24 because they had not obeyed my rules, but had rejected my statutes and profaned my Sabbaths, and their eyes were set on their fathers’ idols. [25] Moreover, I gave them statutes that were not good and rules by which they could not have life, [26] and I defiled them through their very gifts in their offering up all their firstborn, that I might devastate them. I did it that they might know that I am the LORD.

[27] “Therefore, son of man, speak to the house of Israel and say to them, Thus says the Lord GOD: In this also your fathers blasphemed me, by dealing treacherously with me. 28 For when I had brought them into the land that I swore to give them, then wherever they saw any high hill or any leafy tree, there they offered their sacrifices and there they presented the provocation of their offering; there they sent up their pleasing aromas, and there they poured out their drink offerings. [29] (I said to them, What is the high place to which you go? So its name is called Bamah [1] to this day.)

30 “Therefore say to the house of Israel, Thus says the Lord GOD: Will you defile yourselves after the manner of your fathers and go whoring after their detestable things? 31 When you present your gifts and offer up your children in fire, [2] you defile yourselves with all your idols to this day. And shall I be inquired of by you, O house of Israel? As I live, declares the Lord GOD, I will not be inquired of by you.

[32] “What is in your mind shall never happen—the thought, ‘Let us be like the nations, like the tribes of the countries, and worship wood and stone.’

THE LORD WILL RESTORE ISRAEL

33 “As I live, declares the Lord GOD, surely with a mighty hand and an outstretched arm and with wrath poured out I will be king over you. 34 I will bring you out from the peoples and gather you out of the countries where you are scattered, with a mighty hand and an outstretched arm, and with wrath poured out. [35] And I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. 36 As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, declares the Lord GOD. [37] I will make you pass under the rod, and I will bring you into the bond of the covenant. [38] I will purge out the rebels from among you, and those who transgress against me. I will bring them out of the land where they sojourn, but they shall not enter the land of Israel. Then you will know that I am the LORD.

[39] “As for you, O house of Israel, thus says the Lord GOD: Go serve every one of you his idols, now and hereafter, if you will not listen to me; but my holy name you shall no more profane with your gifts and your idols.

[40] “For on my holy mountain, the mountain height of Israel, declares the Lord GOD, there all the house of Israel, all of them, shall serve me in the land. There I will accept them, and there I will require your contributions and the choicest of your gifts, with all your sacred offerings. 41 As a pleasing aroma I will accept you, when I bring you out from the peoples and gather you out of the countries where you have been scattered. And I will manifest my holiness among you in the sight of the nations. 42 And you shall know that I am the LORD, when I bring you into the land of Israel, the country that I swore to give to your fathers. 43 And there you shall remember your ways and all your deeds with which you have defiled yourselves, and you shall loathe yourselves for all the evils that you have committed. 44 And you shall know that I am the LORD, when I deal with you for my name’s sake, not according to your evil ways, nor according to your corrupt deeds, O house of Israel, declares the Lord GOD.”

[45] [1] And the word of the LORD came to me: 46 “Son of man, set your face toward the southland; [2] preach against the south, and prophesy against the forest land in the Negeb. 47 Say to the forest of the Negeb, Hear the word of the LORD: Thus says the Lord GOD, Behold, I will kindle a fire in you, and it shall devour every green tree in you and every dry tree. The blazing flame shall not be quenched, and all faces from south to north shall be scorched by it. 48 All flesh shall see that I the LORD have kindled it; it shall not be quenched.” [49] Then I said, “Ah, Lord GOD! They are saying of me, ‘Is he not a maker of parables?’”

THE LORD HAS DRAWN HIS SWORD

21  [3] The word of the LORD came to me: 2 “Son of man, set your face toward Jerusalem and preach against the sanctuaries. [4] Prophesy against the land of Israel 3 and say to the land of Israel, Thus says the LORD: Behold, I am against you and will draw my sword from its sheath and will cut off from you both righteous and wicked. 4 Because I will cut off from you both righteous and wicked, therefore my sword shall be drawn from its sheath against all flesh from south to north. 5 And all flesh shall know that I am the LORD. I have drawn my sword from its sheath; it shall not be sheathed again.

[6] “As for you, son of man, groan; with breaking heart and bitter grief, groan before their eyes. 7 And when they say to you, ‘Why do you groan?’ you shall say, ‘Because of the news that it is coming. Every heart will melt, and all hands will be feeble; every spirit will faint, and all knees will be weak as water. Behold, it is coming, and it will be fulfilled,’” declares the Lord GOD.

8 And the word of the LORD came to me: [9] “Son of man, prophesy and say, Thus says the Lord, say:

“A sword, a sword is sharpened

and also polished,

[10] sharpened for slaughter,

polished to flash like lightning!

(Or shall we rejoice? You have despised the rod, my son, with everything of wood.) [1] 11 So the sword is given to be polished, that it may be grasped in the hand. It is sharpened and polished to be given into the hand of the slayer. 12 Cry out and wail, son of man, for it is against my people. It is against all the princes of Israel. They are delivered over to the sword with my people. Strike therefore upon your thigh. [13] For it will not be a testing—what could it do if you despise the rod?” [2] declares the Lord GOD.

14 “As for you, son of man, prophesy. Clap your hands and let the sword come down twice, yes, three times, [3] the sword for those to be slain. It is the sword for the great slaughter, which surrounds them, 15 that their hearts may melt, and many stumble. [4] At all their gates I have given the glittering sword. Ah, it is made like lightning; it is taken up [5] for slaughter. 16 Cut sharply to the right; set yourself to the left, wherever your face is directed. 17 I also will clap my hands, and I will satisfy my fury; I the LORD have spoken.”

[18] The word of the LORD came to me again: 19 “As for you, son of man, mark two ways for the sword of the king of Babylon to come. Both of them shall come from the same land. And make a signpost; make it at the head of the way to a city. 20 Mark a way for the sword to come to Rabbah of the Ammonites and to Judah, into Jerusalem the fortified. [21] For the king of Babylon stands at the parting of the way, at the head of the two ways, to use divination. He shakes the arrows; he consults the teraphim; [6] he looks at the liver. 22 Into his right hand comes the divination for Jerusalem, to set battering rams, to open the mouth with murder, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounds, to build siege towers. [23] But to them it will seem like a false divination. They have sworn solemn oaths, but he brings their guilt to remembrance, that they may be taken.

24 “Therefore thus says the Lord GOD: Because you have made your guilt to be remembered, in that your transgressions are uncovered, so that in all your deeds your sins appear—because you have come to remembrance, you shall be taken in hand. [25] And you, O profane [7] wicked one, prince of Israel, whose day has come, the time of your final punishment, [26] thus says the Lord GOD: Remove the turban and take off the crown. Things shall not remain as they are. Exalt that which is low, and bring low that which is exalted. [27] A ruin, ruin, ruin I will make it. This also shall not be, until he comes, the one to whom judgment belongs, and I will give it to him.

[28] “And you, son of man, prophesy, and say, Thus says the Lord GOD concerning the Ammonites and concerning their reproach; say, A sword, a sword is drawn for the slaughter. It is polished to consume and to flash like lightning— 29 while they see for you false visions, while they divine lies for you—to place you on the necks of the profane wicked, whose day has come, the time of their final punishment. [30] Return it to its sheath. In the place where you were created, in the land of your origin, I will judge you. 31 And I will pour out my indignation upon you; I will blow upon you with the fire of my wrath, and I will deliver you into the hands of brutish men, skillful to destroy. 32 You shall be fuel for the fire. Your blood shall be in the midst of the land. You shall be no more remembered, for I the LORD have spoken.”

ISRAEL’S SHEDDING OF BLOOD

22  And the word of the LORD came to me, saying, [2] “And you, son of man, will you judge, will you judge the bloody city? Then declare to her all her abominations. 3 You shall say, Thus says the Lord GOD: A city that sheds blood in her midst, so that her time may come, and that makes idols to defile herself! 4 You have become guilty by the blood that you have shed, and defiled by the idols that you have made, and you have brought your days near, the appointed time of [1] your years has come. Therefore I have made you a reproach to the nations, and a mockery to all the countries. 5 Those who are near and those who are far from you will mock you; your name is defiled; you are full of tumult.

6 “Behold, the princes of Israel in you, every one according to his power, have been bent on shedding blood. [7] Father and mother are treated with contempt in you; the sojourner suffers extortion in your midst; the fatherless and the widow are wronged in you. 8 You have despised my holy things and profaned my Sabbaths. 9 There are men in you who slander to shed blood, and people in you who eat on the mountains; they commit lewdness in your midst. [10] In you men uncover their fathers’ nakedness; in you they violate women who are unclean in their menstrual impurity. 11 One commits abomination with his neighbor’s wife; another lewdly defiles his daughter-in-law; another in you violates his sister, his father’s daughter. [12] In you they take bribes to shed blood; you take interest and profit [2] and make gain of your neighbors by extortion; but me you have forgotten, declares the Lord GOD.

[13] “Behold, I strike my hand at the dishonest gain that you have made, and at the blood that has been in your midst. 14 Can your courage endure, or can your hands be strong, in the days that I shall deal with you? I the LORD have spoken, and I will do it. 15 I will scatter you among the nations and disperse you through the countries, and I will consume your uncleanness out of you. 16 And you shall be profaned by your own doing in the sight of the nations, and you shall know that I am the LORD.”

17 And the word of the LORD came to me: [18] “Son of man, the house of Israel has become dross to me; all of them are bronze and tin and iron and lead in the furnace; they are dross of silver. 19 Therefore thus says the Lord GOD: Because you have all become dross, therefore, behold, I will gather you into the midst of Jerusalem. 20 As one gathers silver and bronze and iron and lead and tin into a furnace, to blow the fire on it in order to melt it, so I will gather you in my anger and in my wrath, and I will put you in and melt you. 21 I will gather you and blow on you with the fire of my wrath, and you shall be melted in the midst of it. 22 As silver is melted in a furnace, so you shall be melted in the midst of it, and you shall know that I am the LORD; I have poured out my wrath upon you.”

[23] And the word of the LORD came to me: 24 “Son of man, say to her, You are a land that is not cleansed or rained upon in the day of indignation. 25 The conspiracy of her prophets in her midst is like a roaring lion tearing the prey; they have devoured human lives; they have taken treasure and precious things; they have made many widows in her midst. 26 Her priests have done violence to my law and have profaned my holy things. They have made no distinction between the holy and the common, neither have they taught the difference between the unclean and the clean, and they have disregarded my Sabbaths, so that I am profaned among them. 27 Her princes in her midst are like wolves tearing the prey, shedding blood, destroying lives to get dishonest gain. 28 And her prophets have smeared whitewash for them, seeing false visions and divining lies for them, saying, ‘Thus says the Lord GOD,’ when the LORD has not spoken. 29 The people of the land have practiced extortion and committed robbery. They have oppressed the poor and needy, and have extorted from the sojourner without justice. [30] And I sought for a man among them who should build up the wall and stand in the breach before me for the land, that I should not destroy it, but I found none. [31] Therefore I have poured out my indignation upon them. I have consumed them with the fire of my wrath. I have returned their way upon their heads, declares the Lord GOD.”

OHOLAH AND OHOLIBAH

23  The word of the LORD came to me: 2 “Son of man, there were two women, the daughters of one mother. [3] They played the whore in Egypt; they played the whore in their youth; there their breasts were pressed and their virgin bosoms [1] handled. 4 Oholah was the name of the elder and Oholibah the name of her sister. They became mine, and they bore sons and daughters. As for their names, Oholah is Samaria, and Oholibah is Jerusalem.

[5] “Oholah played the whore while she was mine, and she lusted after her lovers the Assyrians, warriors 6 clothed in purple, governors and commanders, all of them desirable young men, horsemen riding on horses. 7 She bestowed her whoring upon them, the choicest men of Assyria all of them, and she defiled herself with all the idols of everyone after whom she lusted. 8 She did not give up her whoring that she had begun in Egypt; for in her youth men had lain with her and handled her virgin bosom and poured out their whoring lust upon her. 9 Therefore I delivered her into the hands of her lovers, into the hands of the Assyrians, after whom she lusted. 10 These uncovered her nakedness; they seized her sons and her daughters; and as for her, they killed her with the sword; and she became a byword among women, when judgment had been executed on her.

[11] “Her sister Oholibah saw this, and she became more corrupt than her sister [1] in her lust and in her whoring, which was worse than that of her sister. 12 She lusted after the Assyrians, governors and commanders, warriors clothed in full armor, horsemen riding on horses, all of them desirable young men. 13 And I saw that she was defiled; they both took the same way. [14] But she carried her whoring further. She saw men portrayed on the wall, the images of the Chaldeans portrayed in vermilion, 15 wearing belts on their waists, with flowing turbans on their heads, all of them having the appearance of officers, a likeness of Babylonians whose native land was Chaldea. 16 When she saw them, she lusted after them and sent messengers to them in Chaldea. 17 And the Babylonians came to her into the bed of love, and they defiled her with their whoring lust. And after she was defiled by them, she turned from them in disgust. 18 When she carried on her whoring so openly and flaunted her nakedness, I turned in disgust from her, as I had turned in disgust from her sister. 19 Yet she increased her whoring, remembering the days of her youth, when she played the whore in the land of Egypt 20 and lusted after her lovers there, whose members were like those of donkeys, and whose issue was like that of horses. 21 Thus you longed for the lewdness of your youth, when the Egyptians handled your bosom and pressed [2] your young breasts.”

22 Therefore, O Oholibah, thus says the Lord GOD: “Behold, I will stir up against you your lovers from whom you turned in disgust, and I will bring them against you from every side: [23] the Babylonians and all the Chaldeans, Pekod and Shoa and Koa, and all the Assyrians with them, desirable young men, governors and commanders all of them, officers and men of renown, all of them riding on horses. 24 And they shall come against you from the north [3] with chariots and wagons and a host of peoples. They shall set themselves against you on every side with buckler, shield, and helmet; and I will commit the judgment to them, and they shall judge you according to their judgments. [25] And I will direct my jealousy against you, that they may deal with you in fury. They shall cut off your nose and your ears, and your survivors shall fall by the sword. They shall seize your sons and your daughters, and your survivors shall be devoured by fire. [26] They shall also strip you of your clothes and take away your beautiful jewels. 27 Thus I will put an end to your lewdness and your whoring begun in the land of Egypt, so that you shall not lift up your eyes to them or remember Egypt anymore.

28 “For thus says the Lord GOD: Behold, I will deliver you into the hands of those whom you hate, into the hands of those from whom you turned in disgust, 29 and they shall deal with you in hatred and take away all the fruit of your labor and leave you naked and bare, and the nakedness of your whoring shall be uncovered. Your lewdness and your whoring 30 have brought this upon you, because you played the whore with the nations and defiled yourself with their idols. [31] You have gone the way of your sister; therefore I will give her cup into your hand. 32 Thus says the Lord GOD:

“You shall drink your sister’s cup

that is deep and large;

you shall be laughed at and held in derision,

for it contains much;

33 you will be filled with drunkenness and sorrow.

A cup of horror and desolation,

the cup of your sister Samaria;

[34] you shall drink it and drain it out,

and gnaw its shards,

and tear your breasts;

for I have spoken, declares the Lord GOD. 35 Therefore thus says the Lord GOD: Because you have forgotten me and cast me behind your back, you yourself must bear the consequences of your lewdness and whoring.”

[36] The LORD said to me: “Son of man, will you judge Oholah and Oholibah? Declare to them their abominations. 37 For they have committed adultery, and blood is on their hands. With their idols they have committed adultery, and they have even offered up [1] to them for food the children whom they had borne to me. 38 Moreover, this they have done to me: they have defiled my sanctuary on the same day and profaned my Sabbaths. 39 For when they had slaughtered their children in sacrifice to their idols, on the same day they came into my sanctuary to profane it. And behold, this is what they did in my house. 40 They even sent for men to come from afar, to whom a messenger was sent; and behold, they came. For them you bathed yourself, painted your eyes, and adorned yourself with ornaments. 41 You sat on a stately couch, with a table spread before it on which you had placed my incense and my oil. 42 The sound of a carefree multitude was with her; and with men of the common sort, drunkards [2] were brought from the wilderness; and they put bracelets on the hands of the women, and beautiful crowns on their heads.

43 “Then I said of her who was worn out by adultery, Now they will continue to use her for a whore, even her! [3] 44 For they have gone in to her, as men go in to a prostitute. Thus they went in to Oholah and to Oholibah, lewd women! 45 But righteous men shall pass judgment on them with the sentence of adulteresses, and with the sentence of women who shed blood, because they are adulteresses, and blood is on their hands.”

46 For thus says the Lord GOD: “Bring up a vast host against them, and make them an object of terror and a plunder. 47 And the host shall stone them and cut them down with their swords. They shall kill their sons and their daughters, and burn up their houses. 48 Thus will I put an end to lewdness in the land, that all women may take warning and not commit lewdness as you have done. 49 And they shall return your lewdness upon you, and you shall bear the penalty for your sinful idolatry, and you shall know that I am the Lord GOD.”

THE SIEGE OF JERUSALEM

24  In the ninth year, in the tenth month, on the tenth day of the month, the word of the LORD came to me: [2] “Son of man, write down the name of this day, this very day. The king of Babylon has laid siege to Jerusalem this very day. [3] And utter a parable to the rebellious house and say to them, Thus says the Lord GOD:

“Set on the pot, set it on;

pour in water also;

4 put in it the pieces of meat,

all the good pieces, the thigh and the shoulder;

fill it with choice bones.

5 Take the choicest one of the flock;

pile the logs [1] under it;

boil it well;

seethe also its bones in it.

[6] “Therefore thus says the Lord GOD: Woe to the bloody city, to the pot whose corrosion is in it, and whose corrosion has not gone out of it! Take out of it piece after piece, without making any choice. [2] [7] For the blood she has shed is in her midst; she put it on the bare rock; she did not pour it out on the ground to cover it with dust. [8] To rouse my wrath, to take vengeance, I have set on the bare rock the blood she has shed, that it may not be covered. 9 Therefore thus says the Lord GOD: Woe to the bloody city! I also will make the pile great. 10 Heap on the logs, kindle the fire, boil the meat well, mix in the spices, [3] and let the bones be burned up. [11] Then set it empty upon the coals, that it may become hot, and its copper may burn, that its uncleanness may be melted in it, its corrosion consumed. 12 She has wearied herself with toil; [4] its abundant corrosion does not go out of it. Into the fire with its corrosion! 13 On account of your unclean lewdness, because I would have cleansed you and you were not cleansed from your uncleanness, you shall not be cleansed anymore till I have satisfied my fury upon you. 14 I am the LORD. I have spoken; it shall come to pass; I will do it. I will not go back; I will not spare; I will not relent; according to your ways and your deeds you will be judged, declares the Lord GOD.”

EZEKIEL’S WIFE DIES

15 The word of the LORD came to me: [16] “Son of man, behold, I am about to take the delight of your eyes away from you at a stroke; yet you shall not mourn or weep, nor shall your tears run down. 17 Sigh, but not aloud; make no mourning for the dead. Bind on your turban, and put your shoes on your feet; do not cover your lips, nor eat the bread of men.” 18 So I spoke to the people in the morning, and at evening my wife died. And on the next morning I did as I was commanded.

[19] And the people said to me, “Will you not tell us what these things mean for us, that you are acting thus?” 20 Then I said to them, “The word of the LORD came to me: 21 ‘Say to the house of Israel, Thus says the Lord GOD: Behold, I will profane my sanctuary, the pride of your power, the delight of your eyes, and the yearning of your soul, and your sons and your daughters whom you left behind shall fall by the sword. 22 And you shall do as I have done; you shall not cover your lips, nor eat the bread of men. 23 Your turbans shall be on your heads and your shoes on your feet; you shall not mourn or weep, but you shall rot away in your iniquities and groan to one another. 24 Thus shall Ezekiel be to you a sign; according to all that he has done you shall do. When this comes, then you will know that I am the Lord GOD.’

25 “As for you, son of man, surely on the day when I take from them their stronghold, their joy and glory, the delight of their eyes and their soul’s desire, and also their sons and daughters, 26 on that day a fugitive will come to you to report to you the news. [27] On that day your mouth will be opened to the fugitive, and you shall speak and be no longer mute. So you will be a sign to them, and they will know that I am the LORD.”

PROPHECY AGAINST AMMON

25  The word of the LORD came to me: 2 “Son of man, set your face toward the Ammonites and prophesy against them. 3 Say to the Ammonites, Hear the word of the Lord GOD: Thus says the Lord GOD, Because you said, ‘Aha!’ over my sanctuary when it was profaned, and over the land of Israel when it was made desolate, and over the house of Judah when they went into exile, 4 therefore behold, I am handing you over to the people of the East for a possession, and they shall set their encampments among you and make their dwellings in your midst. They shall eat your fruit, and they shall drink your milk. [5] I will make Rabbah a pasture for camels and Ammon [1] a fold for flocks. Then you will know that I am the LORD. [6] For thus says the Lord GOD: Because you have clapped your hands and stamped your feet and rejoiced with all the malice within your soul against the land of Israel, [7] therefore, behold, I have stretched out my hand against you, and will hand you over as plunder to the nations. And I will cut you off from the peoples and will make you perish out of the countries; I will destroy you. Then you will know that I am the LORD.

PROPHECY AGAINST MOAB AND SEIR

[8] “Thus says the Lord GOD: Because Moab and Seir [2] said, ‘Behold, the house of Judah is like all the other nations,’ 9 therefore I will lay open the flank of Moab from the cities, from its cities on its frontier, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim. 10 I will give it along with the Ammonites to the people of the East as a possession, that the Ammonites may be remembered no more among the nations, 11 and I will execute judgments upon Moab. Then they will know that I am the LORD.

PROPHECY AGAINST EDOM

[12] “Thus says the Lord GOD: Because Edom acted revengefully against the house of Judah and has grievously offended in taking vengeance on them, 13 therefore thus says the Lord GOD, I will stretch out my hand against Edom and cut off from it man and beast. And I will make it desolate; from Teman even to Dedan they shall fall by the sword. 14 And I will lay my vengeance upon Edom by the hand of my people Israel, and they shall do in Edom according to my anger and according to my wrath, and they shall know my vengeance, declares the Lord GOD.

PROPHECY AGAINST PHILISTIA

[15] “Thus says the Lord GOD: Because the Philistines acted revengefully and took vengeance with malice of soul to destroy in never-ending enmity, [16] therefore thus says the Lord GOD, Behold, I will stretch out my hand against the Philistines, and I will cut off the Cherethites and destroy the rest of the seacoast. 17 I will execute great vengeance on them with wrathful rebukes. Then they will know that I am the LORD, when I lay my vengeance upon them.”

PROPHECY AGAINST TYRE

26  In the eleventh year, on the first day of the month, the word of the LORD came to me: [2] “Son of man, because Tyre said concerning Jerusalem, ‘Aha, the gate of the peoples is broken; it has swung open to me. I shall be replenished, now that she is laid waste,’ 3 therefore thus says the Lord GOD: Behold, I am against you, O Tyre, and will bring up many nations against you, as the sea brings up its waves. 4 They shall destroy the walls of Tyre and break down her towers, and I will scrape her soil from her and make her a bare rock. 5 She shall be in the midst of the sea a place for the spreading of nets, for I have spoken, declares the Lord GOD. And she shall become plunder for the nations, 6 and her daughters on the mainland shall be killed by the sword. Then they will know that I am the LORD.

[7] “For thus says the Lord GOD: Behold, I will bring against Tyre from the north Nebuchadnezzar [1] king of Babylon, king of kings, with horses and chariots, and with horsemen and a host of many soldiers. 8 He will kill with the sword your daughters on the mainland. He will set up a siege wall against you and throw up a mound against you, and raise a roof of shields against you. 9 He will direct the shock of his battering rams against your walls, and with his axes he will break down your towers. 10 His horses will be so many that their dust will cover you. Your walls will shake at the noise of the horsemen and wagons and chariots, when he enters your gates as men enter a city that has been breached. 11 With the hoofs of his horses he will trample all your streets. He will kill your people with the sword, and your mighty pillars will fall to the ground. 12 They will plunder your riches and loot your merchandise. They will break down your walls and destroy your pleasant houses. Your stones and timber and soil they will cast into the midst of the waters. 13 And I will stop the music of your songs, and the sound of your lyres shall be heard no more. 14 I will make you a bare rock. You shall be a place for the spreading of nets. You shall never be rebuilt, for I am the LORD; I have spoken, declares the Lord GOD.

[15] “Thus says the Lord GOD to Tyre: Will not the coastlands shake at the sound of your fall, when the wounded groan, when slaughter is made in your midst? 16 Then all the princes of the sea will step down from their thrones and remove their robes and strip off their embroidered garments. They will clothe themselves with trembling; they will sit on the ground and tremble every moment and be appalled at you. 17 And they will raise a lamentation over you and say to you,

“‘How you have perished,

you who were inhabited from the seas,

O city renowned,

who was mighty on the sea;

she and her inhabitants imposed their terror

on all her inhabitants!

18 Now the coastlands tremble

on the day of your fall,

and the coastlands that are on the sea

are dismayed at your passing.’

[19] “For thus says the Lord GOD: When I make you a city laid waste, like the cities that are not inhabited, when I bring up the deep over you, and the great waters cover you, [20] then I will make you go down with those who go down to the pit, to the people of old, and I will make you to dwell in the world below, among ruins from of old, with those who go down to the pit, so that you will not be inhabited; but I will set beauty in the land of the living. 21 I will bring you to a dreadful end, and you shall be no more. Though you be sought for, you will never be found again, declares the Lord GOD.”

A LAMENT FOR TYRE

27  The word of the LORD came to me: 2 “Now you, son of man, raise a lamentation over Tyre, [3] and say to Tyre, who dwells at the entrances to the sea, merchant of the peoples to many coastlands, thus says the Lord GOD:

“O Tyre, you have said,

‘I am perfect in beauty.’

4 Your borders are in the heart of the seas;

your builders made perfect your beauty.

5 They made all your planks

of fir trees from Senir;

they took a cedar from Lebanon

to make a mast for you.

6 Of oaks of Bashan

they made your oars;

they made your deck of pines

from the coasts of Cyprus,

inlaid with ivory.

7 Of fine embroidered linen from Egypt

was your sail,

serving as your banner;

blue and purple from the coasts of Elishah

was your awning.

8 The inhabitants of Sidon and Arvad

were your rowers;

your skilled men, O Tyre, were in you;

they were your pilots.

9 The elders of Gebal and her skilled men were in you,

caulking your seams;

all the ships of the sea with their mariners were in you

to barter for your wares.

10 “Persia and Lud and Put were in your army as your men of war. They hung the shield and helmet in you; they gave you splendor. 11 Men of Arvad and Helech were on your walls all around, and men of Gamad were in your towers. They hung their shields on your walls all around; they made perfect your beauty.

[12] “Tarshish did business with you because of your great wealth of every kind; silver, iron, tin, and lead they exchanged for your wares. 13 Javan, Tubal, and Meshech traded with you; they exchanged human beings and vessels of bronze for your merchandise. 14 From Beth-togarmah they exchanged horses, war horses, and mules for your wares. 15 The men of Dedan [1] traded with you. Many coastlands were your own special markets; they brought you in payment ivory tusks and ebony. 16 Syria did business with you because of your abundant goods; they exchanged for your wares emeralds, purple, embroidered work, fine linen, coral, and ruby. 17 Judah and the land of Israel traded with you; they exchanged for your merchandise wheat of Minnith, meal, [2] honey, oil, and balm. 18 Damascus did business with you for your abundant goods, because of your great wealth of every kind; wine of Helbon and wool of Sahar 19 and casks of wine [3] from Uzal they exchanged for your wares; wrought iron, cassia, and calamus were bartered for your merchandise. 20 Dedan traded with you in saddlecloths for riding. 21 Arabia and all the princes of Kedar were your favored dealers in lambs, rams, and goats; in these they did business with you. 22 The traders of Sheba and Raamah traded with you; they exchanged for your wares the best of all kinds of spices and all precious stones and gold. 23 Haran, Canneh, Eden, traders of Sheba, Asshur, and Chilmad traded with you. 24 In your market these traded with you in choice garments, in clothes of blue and embroidered work, and in carpets of colored material, bound with cords and made secure. 25 The ships of Tarshish traveled for you with your merchandise. So you were filled and heavily laden in the heart of the seas.

[26] “Your rowers have brought you out

into the high seas.

The east wind has wrecked you

in the heart of the seas.

27 Your riches, your wares, your merchandise,

your mariners and your pilots,

your caulkers, your dealers in merchandise,

and all your men of war who are in you,

with all your crew

that is in your midst,

sink into the heart of the seas

on the day of your fall.

28 At the sound of the cry of your pilots

the countryside shakes,

29 and down from their ships

come all who handle the oar.

The mariners and all the pilots of the sea

stand on the land

30 and shout aloud over you

and cry out bitterly.

They cast dust on their heads

and wallow in ashes;

31 they make themselves bald for you

and put sackcloth on their waist,

and they weep over you in bitterness of soul,

with bitter mourning.

32 In their wailing they raise a lamentation for you

and lament over you:

‘Who is like Tyre,

like one destroyed in the midst of the sea?

33 When your wares came from the seas,

you satisfied many peoples;

with your abundant wealth and merchandise

you enriched the kings of the earth.

34 Now you are wrecked by the seas,

in the depths of the waters;

your merchandise and all your crew in your midst

have sunk with you.

35 All the inhabitants of the coastlands

are appalled at you,

and the hair of their kings bristles with horror;

their faces are convulsed.

36 The merchants among the peoples hiss at you;

you have come to a dreadful end

and shall be no more forever.’”

PROPHECY AGAINST THE PRINCE OF TYRE

28  The word of the LORD came to me: 2 “Son of man, say to the prince of Tyre, Thus says the Lord GOD:

“Because your heart is proud,

and you have said, ‘I am a god,

I sit in the seat of the gods,

in the heart of the seas,’

yet you are but a man, and no god,

though you make your heart like the heart of a god—

[3] you are indeed wiser than Daniel;

no secret is hidden from you;

4 by your wisdom and your understanding

you have made wealth for yourself,

and have gathered gold and silver

into your treasuries;

5 by your great wisdom in your trade

you have increased your wealth,

and your heart has become proud in your wealth—

6 therefore thus says the Lord GOD:

Because you make your heart

like the heart of a god,

7 therefore, behold, I will bring foreigners upon you,

the most ruthless of the nations;

and they shall draw their swords against the beauty of your wisdom

and defile your splendor.

8 They shall thrust you down into the pit,

and you shall die the death of the slain

in the heart of the seas.

9 Will you still say, ‘I am a god,’

in the presence of those who kill you,

though you are but a man, and no god,

in the hands of those who slay you?

10 You shall die the death of the uncircumcised

by the hand of foreigners;

for I have spoken, declares the Lord GOD.”

A LAMENT OVER THE KING OF TYRE

11 Moreover, the word of the LORD came to me: [12] “Son of man, raise a lamentation over the king of Tyre, and say to him, Thus says the Lord GOD:

“You were the signet of perfection, [1]

full of wisdom and perfect in beauty.

[13] You were in Eden, the garden of God;

every precious stone was your covering,

sardius, topaz, and diamond,

beryl, onyx, and jasper,

sapphire, [2] emerald, and carbuncle;

and crafted in gold were your settings

and your engravings. [3]

On the day that you were created

they were prepared.

[14] You were an anointed guardian cherub.

I placed you; [1] you were on the holy mountain of God;

in the midst of the stones of fire you walked.

15 You were blameless in your ways

from the day you were created,

till unrighteousness was found in you.

[16] In the abundance of your trade

you were filled with violence in your midst, and you sinned;

so I cast you as a profane thing from the mountain of God,

and I destroyed you, [2] O guardian cherub,

from the midst of the stones of fire.

17 Your heart was proud because of your beauty;

you corrupted your wisdom for the sake of your splendor.

I cast you to the ground;

I exposed you before kings,

to feast their eyes on you.

18 By the multitude of your iniquities,

in the unrighteousness of your trade

you profaned your sanctuaries;

so I brought fire out from your midst;

it consumed you,

and I turned you to ashes on the earth

in the sight of all who saw you.

19 All who know you among the peoples

are appalled at you;

you have come to a dreadful end

and shall be no more forever.”

PROPHECY AGAINST SIDON

[20] The word of the LORD came to me: 21 “Son of man, set your face toward Sidon, and prophesy against her 22 and say, Thus says the Lord GOD:

“Behold, I am against you, O Sidon,

and I will manifest my glory in your midst.

And they shall know that I am the LORD

when I execute judgments in her

and manifest my holiness in her;

23 for I will send pestilence into her,

and blood into her streets;

and the slain shall fall in her midst,

by the sword that is against her on every side.

Then they will know that I am the LORD.

[24] “And for the house of Israel there shall be no more a brier to prick or a thorn to hurt them among all their neighbors who have treated them with contempt. Then they will know that I am the Lord GOD.

ISRAEL GATHERED IN SECURITY

25 “Thus says the Lord GOD: When I gather the house of Israel from the peoples among whom they are scattered, and manifest my holiness in them in the sight of the nations, then they shall dwell in their own land that I gave to my servant Jacob. 26 And they shall dwell securely in it, and they shall build houses and plant vineyards. They shall dwell securely, when I execute judgments upon all their neighbors who have treated them with contempt. Then they will know that I am the LORD their God.”

PROPHECY AGAINST EGYPT

29  In the tenth year, in the tenth month, on the twelfth day of the month, the word of the LORD came to me: 2 “Son of man, set your face against Pharaoh king of Egypt, and prophesy against him and against all Egypt; [3] speak, and say, Thus says the Lord GOD:

“Behold, I am against you,

Pharaoh king of Egypt,

the great dragon that lies

in the midst of his streams,

that says, ‘My Nile is my own;

I made it for myself.’

[4] I will put hooks in your jaws,

and make the fish of your streams stick to your scales;

and I will draw you up out of the midst of your streams,

with all the fish of your streams

that stick to your scales.

[5] And I will cast you out into the wilderness,

you and all the fish of your streams;

you shall fall on the open field,

and not be brought together or gathered.

To the beasts of the earth and to the birds of the heavens

I give you as food.

[6] Then all the inhabitants of Egypt shall know that I am the LORD.

“Because you [1] have been a staff of reed to the house of Israel, [7] when they grasped you with the hand, you broke and tore all their shoulders; and when they leaned on you, you broke and made all their loins to shake. [1] 8 Therefore thus says the Lord GOD: Behold, I will bring a sword upon you, and will cut off from you man and beast, 9 and the land of Egypt shall be a desolation and a waste. Then they will know that I am the LORD.

“Because you [2] said, ‘The Nile is mine, and I made it,’ [10] therefore, behold, I am against you and against your streams, and I will make the land of Egypt an utter waste and desolation, from Migdol to Syene, as far as the border of Cush. [11] No foot of man shall pass through it, and no foot of beast shall pass through it; it shall be uninhabited forty years. 12 And I will make the land of Egypt a desolation in the midst of desolated countries, and her cities shall be a desolation forty years among cities that are laid waste. I will scatter the Egyptians among the nations, and disperse them through the countries.

13 “For thus says the Lord GOD: At the end of forty years I will gather the Egyptians from the peoples among whom they were scattered, 14 and I will restore the fortunes of Egypt and bring them back to the land of Pathros, the land of their origin, and there they shall be a lowly kingdom. 15 It shall be the most lowly of the kingdoms, and never again exalt itself above the nations. And I will make them so small that they will never again rule over the nations. 16 And it shall never again be the reliance of the house of Israel, recalling their iniquity, when they turn to them for aid. Then they will know that I am the Lord GOD.”

[17] In the twenty-seventh year, in the first month, on the first day of the month, the word of the LORD came to me: [18] “Son of man, Nebuchadnezzar king of Babylon made his army labor hard against Tyre. Every head was made bald, and every shoulder was rubbed bare, yet neither he nor his army got anything from Tyre to pay for the labor that he had performed against her. 19 Therefore thus says the Lord GOD: Behold, I will give the land of Egypt to Nebuchadnezzar king of Babylon; and he shall carry off its wealth [3] and despoil it and plunder it; and it shall be the wages for his army. 20 I have given him the land of Egypt as his payment for which he labored, because they worked for me, declares the Lord GOD.

[21] “On that day I will cause a horn to spring up for the house of Israel, and I will open your lips among them. Then they will know that I am the LORD.”

A LAMENT FOR EGYPT

30  The word of the LORD came to me: 2 “Son of man, prophesy, and say, Thus says the Lord GOD:

“Wail, ‘Alas for the day!’

3 For the day is near,

the day of the LORD is near;

it will be a day of clouds,

a time of doom for [4] the nations.

4 A sword shall come upon Egypt,

and anguish shall be in Cush,

when the slain fall in Egypt,

and her wealth [1] is carried away,

and her foundations are torn down.

[5] Cush, and Put, and Lud, and all Arabia, and Libya, [2] and the people of the land that is in league, [3] shall fall with them by the sword.

6 “Thus says the LORD:

Those who support Egypt shall fall,

and her proud might shall come down;

from Migdol to Syene

they shall fall within her by the sword,

declares the Lord GOD.

7 And they shall be desolated in the midst of desolated countries,

and their cities shall be in the midst of cities that are laid waste.

8 Then they will know that I am the LORD,

when I have set fire to Egypt,

and all her helpers are broken.

9 “On that day messengers shall go out from me in ships to terrify the unsuspecting people of Cush, and anguish shall come upon them on the day of Egypt’s doom; [4] for, behold, it comes!

10 “Thus says the Lord GOD:

“I will put an end to the wealth of Egypt,

by the hand of Nebuchadnezzar king of Babylon.

11 He and his people with him, the most ruthless of nations,

shall be brought in to destroy the land,

and they shall draw their swords against Egypt

and fill the land with the slain.

12 And I will dry up the Nile

and will sell the land into the hand of evildoers;

I will bring desolation upon the land and everything in it,

by the hand of foreigners;

I am the LORD; I have spoken.

13 “Thus says the Lord GOD:

“I will destroy the idols

and put an end to the images in Memphis;

there shall no longer be a prince from the land of Egypt;

so I will put fear in the land of Egypt.

[14] I will make Pathros a desolation

and will set fire to Zoan

and will execute judgments on Thebes.

[15] And I will pour out my wrath on Pelusium,

the stronghold of Egypt,

and cut off the multitude [5] of Thebes.

16 And I will set fire to Egypt;

Pelusium shall be in great agony;

Thebes shall be breached,

and Memphis shall face enemies [1] by day.

17 The young men of On and of Pi-beseth shall fall by the sword,

and the women [2] shall go into captivity.

[18] At Tehaphnehes the day shall be dark,

when I break there the yoke bars of Egypt,

and her proud might shall come to an end in her;

she shall be covered by a cloud,

and her daughters shall go into captivity.

19 Thus I will execute judgments on Egypt.

Then they will know that I am the LORD.”

EGYPT SHALL FALL TO BABYLON

[20] In the eleventh year, in the first month, on the seventh day of the month, the word of the LORD came to me: [21] “Son of man, I have broken the arm of Pharaoh king of Egypt, and behold, it has not been bound up, to heal it by binding it with a bandage, so that it may become strong to wield the sword. 22 Therefore thus says the Lord GOD: Behold, I am against Pharaoh king of Egypt and will break his arms, both the strong arm and the one that was broken, and I will make the sword fall from his hand. 23 I will scatter the Egyptians among the nations and disperse them through the countries. 24 And I will strengthen the arms of the king of Babylon and put my sword in his hand, but I will break the arms of Pharaoh, and he will groan before him like a man mortally wounded. 25 I will strengthen the arms of the king of Babylon, but the arms of Pharaoh shall fall. Then they shall know that I am the LORD, when I put my sword into the hand of the king of Babylon and he stretches it out against the land of Egypt. 26 And I will scatter the Egyptians among the nations and disperse them throughout the countries. Then they will know that I am the LORD.”

PHARAOH TO BE SLAIN

31  In the eleventh year, in the third month, on the first day of the month, the word of the LORD came to me: 2 “Son of man, say to Pharaoh king of Egypt and to his multitude:

“Whom are you like in your greatness?

[3] Behold, Assyria was a cedar in Lebanon,

with beautiful branches and forest shade,

and of towering height,

its top among the clouds. [3]

4 The waters nourished it;

the deep made it grow tall,

making its rivers flow

around the place of its planting,

sending forth its streams

to all the trees of the field.

5 So it towered high

above all the trees of the field;

its boughs grew large

and its branches long

from abundant water in its shoots.

6 All the birds of the heavens

made their nests in its boughs;

under its branches all the beasts of the field

gave birth to their young,

and under its shadow

lived all great nations.

7 It was beautiful in its greatness,

in the length of its branches;

for its roots went down

to abundant waters.

8 The cedars in the garden of God could not rival it,

nor the fir trees equal its boughs;

neither were the plane trees

like its branches;

no tree in the garden of God

was its equal in beauty.

9 I made it beautiful

in the mass of its branches,

and all the trees of Eden envied it,

that were in the garden of God.

[10] “Therefore thus says the Lord GOD: Because it [1] towered high and set its top among the clouds, and its heart was proud of its height, 11 I will give it into the hand of a mighty one of the nations. He shall surely deal with it as its wickedness deserves. I have cast it out. 12 Foreigners, the most ruthless of nations, have cut it down and left it. On the mountains and in all the valleys its branches have fallen, and its boughs have been broken in all the ravines of the land, and all the peoples of the earth have gone away from its shadow and left it. 13 On its fallen trunk dwell all the birds of the heavens, and on its branches are all the beasts of the field. 14 All this is in order that no trees by the waters may grow to towering height or set their tops among the clouds, and that no trees that drink water may reach up to them in height. For they are all given over to death, to the world below, among the children of man, [2] with those who go down to the pit.

[15] “Thus says the Lord GOD: On the day the cedar [3] went down to Sheol I caused mourning; I closed the deep over it, and restrained its rivers, and many waters were stopped. I clothed Lebanon in gloom for it, and all the trees of the field fainted because of it. 16 I made the nations quake at the sound of its fall, when I cast it down to Sheol with those who go down to the pit. And all the trees of Eden, the choice and best of Lebanon, all that drink water, were comforted in the world below. 17 They also went down to Sheol with it, to those who are slain by the sword; yes, those who were its arm, who lived under its shadow among the nations.

18 “Whom are you thus like in glory and in greatness among the trees of Eden? You shall be brought down with the trees of Eden to the world below. You shall lie among the uncircumcised, with those who are slain by the sword.

“This is Pharaoh and all his multitude, declares the Lord GOD.”

A LAMENT OVER PHARAOH AND EGYPT

32  In the twelfth year, in the twelfth month, on the first day of the month, the word of the LORD came to me: [2] “Son of man, raise a lamentation over Pharaoh king of Egypt and say to him:

“You consider yourself a lion of the nations,

but you are like a dragon in the seas;

you burst forth in your rivers,

trouble the waters with your feet,

and foul their rivers.

3 Thus says the Lord GOD:

I will throw my net over you

with a host of many peoples,

and they will haul you up in my dragnet.

4 And I will cast you on the ground;

on the open field I will fling you,

and will cause all the birds of the heavens to settle on you,

and I will gorge the beasts of the whole earth with you.

5 I will strew your flesh upon the mountains

and fill the valleys with your carcass. [1]

[6] I will drench the land even to the mountains

with your flowing blood,

and the ravines will be full of you.

7 When I blot you out, I will cover the heavens

and make their stars dark;

I will cover the sun with a cloud,

and the moon shall not give its light.

8 All the bright lights of heaven

will I make dark over you,

and put darkness on your land,

declares the Lord GOD.

9 “I will trouble the hearts of many peoples, when I bring your destruction among the nations, into the countries that you have not known. 10 I will make many peoples appalled at you, and the hair of their kings shall bristle with horror because of you, when I brandish my sword before them. They shall tremble every moment, every one for his own life, on the day of your downfall.

[11] “For thus says the Lord GOD: The sword of the king of Babylon shall come upon you. 12 I will cause your multitude to fall by the swords of mighty ones, all of them most ruthless of nations.

“They shall bring to ruin the pride of Egypt,

and all its multitude [1] shall perish.

13 I will destroy all its beasts

from beside many waters;

and no foot of man shall trouble them anymore,

nor shall the hoofs of beasts trouble them.

[14] Then I will make their waters clear,

and cause their rivers to run like oil,

declares the Lord GOD.

15 When I make the land of Egypt desolate,

and when the land is desolate of all that fills it,

when I strike down all who dwell in it,

then they will know that I am the LORD.

16 This is a lamentation that shall be chanted; the daughters of the nations shall chant it; over Egypt, and over all her multitude, shall they chant it, declares the Lord GOD.”

[17] In the twelfth year, in the twelfth month, [2] on the fifteenth day of the month, the word of the LORD came to me: [18] “Son of man, wail over the multitude of Egypt, and send them down, her and the daughters of majestic nations, to the world below, to those who have gone down to the pit:

[19] ‘Whom do you surpass in beauty?

Go down and be laid to rest with the uncircumcised.’

20 They shall fall amid those who are slain by the sword. Egypt [3] is delivered to the sword; drag her away, and all her multitudes. 21 The mighty chiefs shall speak of them, with their helpers, out of the midst of Sheol: ‘They have come down, they lie still, the uncircumcised, slain by the sword.’

22 “Assyria is there, and all her company, its graves all around it, all of them slain, fallen by the sword, 23 whose graves are set in the uttermost parts of the pit; and her company is all around her grave, all of them slain, fallen by the sword, who spread terror in the land of the living.

24 “Elam is there, and all her multitude around her grave; all of them slain, fallen by the sword, who went down uncircumcised into the world below, who spread their terror in the land of the living; and they bear their shame with those who go down to the pit. 25 They have made her a bed among the slain with all her multitude, her graves all around it, all of them uncircumcised, slain by the sword; for terror of them was spread in the land of the living, and they bear their shame with those who go down to the pit; they are placed among the slain.

[26] “Meshech-Tubal is there, and all her multitude, her graves all around it, all of them uncircumcised, slain by the sword; for they spread their terror in the land of the living. 27 And they do not lie with the mighty, the fallen from among the uncircumcised, who went down to Sheol with their weapons of war, whose swords were laid under their heads, and whose iniquities are upon their bones; for the terror of the mighty men was in the land of the living. 28 But as for you, you shall be broken and lie among the uncircumcised, with those who are slain by the sword.

29 “Edom is there, her kings and all her princes, who for all their might are laid with those who are killed by the sword; they lie with the uncircumcised, with those who go down to the pit.

30 “The princes of the north are there, all of them, and all the Sidonians, who have gone down in shame with the slain, for all the terror that they caused by their might; they lie uncircumcised with those who are slain by the sword, and bear their shame with those who go down to the pit.

31 “When Pharaoh sees them, he will be comforted for all his multitude, Pharaoh and all his army, slain by the sword, declares the Lord GOD. 32 For I spread terror in the land of the living; and he shall be laid to rest among the uncircumcised, with those who are slain by the sword, Pharaoh and all his multitude, declares the Lord GOD.”

EZEKIEL IS ISRAEL’S WATCHMAN

33  The word of the LORD came to me: 2 “Son of man, speak to your people and say to them, If I bring the sword upon a land, and the people of the land take a man from among them, and make him their watchman, 3 and if he sees the sword coming upon the land and blows the trumpet and warns the people, 4 then if anyone who hears the sound of the trumpet does not take warning, and the sword comes and takes him away, his blood shall be upon his own head. 5 He heard the sound of the trumpet and did not take warning; his blood shall be upon himself. But if he had taken warning, he would have saved his life. 6 But if the watchman sees the sword coming and does not blow the trumpet, so that the people are not warned, and the sword comes and takes any one of them, that person is taken away in his iniquity, but his blood I will require at the watchman’s hand.

7 “So you, son of man, I have made a watchman for the house of Israel. Whenever you hear a word from my mouth, you shall give them warning from me. 8 If I say to the wicked, O wicked one, you shall surely die, and you do not speak to warn the wicked to turn from his way, that wicked person shall die in his iniquity, but his blood I will require at your hand. 9 But if you warn the wicked to turn from his way, and he does not turn from his way, that person shall die in his iniquity, but you will have delivered your soul.

WHY WILL YOU DIE, ISRAEL?

[10] “And you, son of man, say to the house of Israel, Thus have you said: ‘Surely our transgressions and our sins are upon us, and we rot away because of them. How then can we live?’ 11 Say to them, As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?

12 “And you, son of man, say to your people, The righteousness of the righteous shall not deliver him when he transgresses, and as for the wickedness of the wicked, he shall not fall by it when he turns from his wickedness, and the righteous shall not be able to live by his righteousness [1] when he sins. 13 Though I say to the righteous that he shall surely live, yet if he trusts in his righteousness and does injustice, none of his righteous deeds shall be remembered, but in his injustice that he has done he shall die. 14 Again, though I say to the wicked, ‘You shall surely die,’ yet if he turns from his sin and does what is just and right, 15 if the wicked restores the pledge, gives back what he has taken by robbery, and walks in the statutes of life, not doing injustice, he shall surely live; he shall not die. 16 None of the sins that he has committed shall be remembered against him. He has done what is just and right; he shall surely live.

17 “Yet your people say, ‘The way of the Lord is not just,’ when it is their own way that is not just. 18 When the righteous turns from his righteousness and does injustice, he shall die for it. 19 And when the wicked turns from his wickedness and does what is just and right, he shall live by this. 20 Yet you say, ‘The way of the Lord is not just.’ O house of Israel, I will judge each of you according to his ways.”

JERUSALEM STRUCK DOWN

[21] In the twelfth year of our exile, in the tenth month, on the fifth day of the month, a fugitive from Jerusalem came to me and said, “The city has been struck down.” [22] Now the hand of the LORD had been upon me the evening before the fugitive came; and he had opened my mouth by the time the man came to me in the morning, so my mouth was opened, and I was no longer mute.

23 The word of the LORD came to me: 24 “Son of man, the inhabitants of these waste places in the land of Israel keep saying, ‘Abraham was only one man, yet he got possession of the land; but we are many; the land is surely given us to possess.’ [25] Therefore say to them, Thus says the Lord GOD: You eat flesh with the blood and lift up your eyes to your idols and shed blood; shall you then possess the land? [26] You rely on the sword, you commit abominations, and each of you defiles his neighbor’s wife; shall you then possess the land? 27 Say this to them, Thus says the Lord GOD: As I live, surely those who are in the waste places shall fall by the sword, and whoever is in the open field I will give to the beasts to be devoured, and those who are in strongholds and in caves shall die by pestilence. 28 And I will make the land a desolation and a waste, and her proud might shall come to an end, and the mountains of Israel shall be so desolate that none will pass through. 29 Then they will know that I am the LORD, when I have made the land a desolation and a waste because of all their abominations that they have committed.

[30] “As for you, son of man, your people who talk together about you by the walls and at the doors of the houses, say to one another, each to his brother, ‘Come, and hear what the word is that comes from the LORD.’ 31 And they come to you as people come, and they sit before you as my people, and they hear what you say but they will not do it; for with lustful talk in their mouths they act; their heart is set on their gain. 32 And behold, you are to them like one who sings lustful songs with a beautiful voice and plays [2] well on an instrument, for they hear what you say, but they will not do it. 33 When this comes—and come it will!— then they will know that a prophet has been among them.”

PROPHECY AGAINST THE SHEPHERDS OF ISRAEL

34  The word of the LORD came to me: 2 “Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? 3 You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. 4 The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. 5 So they were scattered, because there was no shepherd, and they became food for all the wild beasts. 6 My sheep were scattered; they wandered over all the mountains and on every high hill. My sheep were scattered over all the face of the earth, with none to search or seek for them.

7 “Therefore, you shepherds, hear the word of the LORD: 8 As I live, declares the Lord GOD, surely because my sheep have become a prey, and my sheep have become food for all the wild beasts, since there was no shepherd, and because my shepherds have not searched for my sheep, but the shepherds have fed themselves, and have not fed my sheep, 9 therefore, you shepherds, hear the word of the LORD: 10 Thus says the Lord GOD, Behold, I am against the shepherds, and I will require my sheep at their hand and put a stop to their feeding the sheep. No longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them.

THE LORD GOD WILL SEEK THEM OUT

[11] “For thus says the Lord GOD: Behold, I, I myself will search for my sheep and will seek them out. [12] As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. 13 And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. 14 I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. 15 I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. 16 I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. [1] I will feed them in justice.

[17] “As for you, my flock, thus says the Lord GOD: Behold, I judge between sheep and sheep, between rams and male goats. 18 Is it not enough for you to feed on the good pasture, that you must tread down with your feet the rest of your pasture; and to drink of clear water, that you must muddy the rest of the water with your feet? 19 And must my sheep eat what you have trodden with your feet, and drink what you have muddied with your feet?

20 “Therefore, thus says the Lord GOD to them: Behold, I, I myself will judge between the fat sheep and the lean sheep. 21 Because you push with side and shoulder, and thrust at all the weak with your horns, till you have scattered them abroad, 22 I will rescue [2] my flock; they shall no longer be a prey. And I will judge between sheep and sheep. [23] And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. [24] And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.

THE LORD’S COVENANT OF PEACE

[25] “I will make with them a covenant of peace and banish wild beasts from the land, so that they may dwell securely in the wilderness and sleep in the woods. [26] And I will make them and the places all around my hill a blessing, and I will send down the showers in their season; they shall be showers of blessing. 27 And the trees of the field shall yield their fruit, and the earth shall yield its increase, and they shall be secure in their land. And they shall know that I am the LORD, when I break the bars of their yoke, and deliver them from the hand of those who enslaved them. 28 They shall no more be a prey to the nations, nor shall the beasts of the land devour them. They shall dwell securely, and none shall make them afraid. 29 And I will provide for them renowned plantations so that they shall no more be consumed with hunger in the land, and no longer suffer the reproach of the nations. [30] And they shall know that I am the LORD their God with them, and that they, the house of Israel, are my people, declares the Lord GOD. 31 And you are my sheep, human sheep of my pasture, and I am your God, declares the Lord GOD.”

PROPHECY AGAINST MOUNT SEIR

35  The word of the LORD came to me: [2] “Son of man, set your face against Mount Seir, and prophesy against it, [3] and say to it, Thus says the Lord GOD: Behold, I am against you, Mount Seir, and I will stretch out my hand against you, and I will make you a desolation and a waste. 4 I will lay your cities waste, and you shall become a desolation, and you shall know that I am the LORD. 5 Because you cherished perpetual enmity and gave over the people of Israel to the power of the sword at the time of their calamity, at the time of their final punishment, 6 therefore, as I live, declares the Lord GOD, I will prepare you for blood, and blood shall pursue you; because you did not hate bloodshed, therefore blood shall pursue you. 7 I will make Mount Seir a waste and a desolation, and I will cut off from it all who come and go. 8 And I will fill its mountains with the slain. On your hills and in your valleys and in all your ravines those slain with the sword shall fall. 9 I will make you a perpetual desolation, and your cities shall not be inhabited. Then you will know that I am the LORD.

[10] “Because you said, ‘These two nations and these two countries shall be mine, and we will take possession of them’—although the LORD was there— 11 therefore, as I live, declares the Lord GOD, I will deal with you according to the anger and envy that you showed because of your hatred against them. And I will make myself known among them, when I judge you. 12 And you shall know that I am the LORD.

“I have heard all the revilings that you uttered against the mountains of Israel, saying, ‘They are laid desolate; they are given us to devour.’ 13 And you magnified yourselves against me with your mouth, and multiplied your words against me; I heard it. 14 Thus says the Lord GOD: While the whole earth rejoices, I will make you desolate. 15 As you rejoiced over the inheritance of the house of Israel, because it was desolate, so I will deal with you; you shall be desolate, Mount Seir, and all Edom, all of it. Then they will know that I am the LORD.

PROPHECY TO THE MOUNTAINS OF ISRAEL

36  “And you, son of man, prophesy to the mountains of Israel, and say, O mountains of Israel, hear the word of the LORD. [2] Thus says the Lord GOD: Because the enemy said of you, ‘Aha!’ and, ‘The ancient heights have become our possession,’ 3 therefore prophesy, and say, Thus says the Lord GOD: Precisely because they made you desolate and crushed you from all sides, so that you became the possession of the rest of the nations, and you became the talk and evil gossip of the people, 4 therefore, O mountains of Israel, hear the word of the Lord GOD: Thus says the Lord GOD to the mountains and the hills, the ravines and the valleys, the desolate wastes and the deserted cities, which have become a prey and derision to the rest of the nations all around, 5 therefore thus says the Lord GOD: Surely I have spoken in my hot jealousy against the rest of the nations and against all Edom, who gave my land to themselves as a possession with wholehearted joy and utter contempt, that they might make its pasturelands a prey. 6 Therefore prophesy concerning the land of Israel, and say to the mountains and hills, to the ravines and valleys, Thus says the Lord GOD: Behold, I have spoken in my jealous wrath, because you have suffered the reproach of the nations. 7 Therefore thus says the Lord GOD: I swear that the nations that are all around you shall themselves suffer reproach.

8 “But you, O mountains of Israel, shall shoot forth your branches and yield your fruit to my people Israel, for they will soon come home. 9 For behold, I am for you, and I will turn to you, and you shall be tilled and sown. 10 And I will multiply people on you, the whole house of Israel, all of it. The cities shall be inhabited and the waste places rebuilt. 11 And I will multiply on you man and beast, and they shall multiply and be fruitful. And I will cause you to be inhabited as in your former times, and will do more good to you than ever before. Then you will know that I am the LORD. [12] I will let people walk on you, even my people Israel. And they shall possess you, and you shall be their inheritance, and you shall no longer bereave them of children. 13 Thus says the Lord GOD: Because they say to you, ‘You devour people, and you bereave your nation of children,’ 14 therefore you shall no longer devour people and no longer bereave your nation of children, declares the Lord GOD. [15] And I will not let you hear anymore the reproach of the nations, and you shall no longer bear the disgrace of the peoples and no longer cause your nation to stumble, declares the Lord GOD.”

THE LORD’S CONCERN FOR HIS HOLY NAME

[16] The word of the LORD came to me: 17 “Son of man, when the house of Israel lived in their own land, they defiled it by their ways and their deeds. Their ways before me were like the uncleanness of a woman in her menstrual impurity. 18 So I poured out my wrath upon them for the blood that they had shed in the land, for the idols with which they had defiled it. 19 I scattered them among the nations, and they were dispersed through the countries. In accordance with their ways and their deeds I judged them. [20] But when they came to the nations, wherever they came, they profaned my holy name, in that people said of them, ‘These are the people of the LORD, and yet they had to go out of his land.’ 21 But I had concern for my holy name, which the house of Israel had profaned among the nations to which they came.

I WILL PUT MY SPIRIT WITHIN YOU

22 “Therefore say to the house of Israel, Thus says the Lord GOD: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. 23 And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the LORD, declares the Lord GOD, when through you I vindicate my holiness before their eyes. 24 I will take you from the nations and gather you from all the countries and bring you into your own land. [25] I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. [26] And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. [27] And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. [1] 28 You shall dwell in the land that I gave to your fathers, and you shall be my people, and I will be your God. 29 And I will deliver you from all your uncleannesses. And I will summon the grain and make it abundant and lay no famine upon you. 30 I will make the fruit of the tree and the increase of the field abundant, that you may never again suffer the disgrace of famine among the nations. 31 Then you will remember your evil ways, and your deeds that were not good, and you will loathe yourselves for your iniquities and your abominations. 32 It is not for your sake that I will act, declares the Lord GOD; let that be known to you. Be ashamed and confounded for your ways, O house of Israel.

[33] “Thus says the Lord GOD: On the day that I cleanse you from all your iniquities, I will cause the cities to be inhabited, and the waste places shall be rebuilt. 34 And the land that was desolate shall be tilled, instead of being the desolation that it was in the sight of all who passed by. [35] And they will say, ‘This land that was desolate has become like the garden of Eden, and the waste and desolate and ruined cities are now fortified and inhabited.’ 36 Then the nations that are left all around you shall know that I am the LORD; I have rebuilt the ruined places and replanted that which was desolate. I am the LORD; I have spoken, and I will do it.

37 “Thus says the Lord GOD: This also I will let the house of Israel ask me to do for them: to increase their people like a flock. 38 Like the flock for sacrifices, [2] like the flock at Jerusalem during her appointed feasts, so shall the waste cities be filled with flocks of people. Then they will know that I am the LORD.”

THE VALLEY OF DRY BONES

37  The hand of the LORD was upon me, and he brought me out in the Spirit of the LORD and set me down in the middle of the valley; [1] it was full of bones. [2] And he led me around among them, and behold, there were very many on the surface of the valley, and behold, they were very dry. 3 And he said to me, “Son of man, can these bones live?” And I answered, “O Lord GOD, you know.” [4] Then he said to me, “Prophesy over these bones, and say to them, O dry bones, hear the word of the LORD. 5 Thus says the Lord GOD to these bones: Behold, I will cause breath [2] to enter you, and you shall live. 6 And I will lay sinews upon you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live, and you shall know that I am the LORD.”

7 So I prophesied as I was commanded. And as I prophesied, there was a sound, and behold, a rattling, [3] and the bones came together, bone to its bone. 8 And I looked, and behold, there were sinews on them, and flesh had come upon them, and skin had covered them. But there was no breath in them. [9] Then he said to me, “Prophesy to the breath; prophesy, son of man, and say to the breath, Thus says the Lord GOD: Come from the four winds, O breath, and breathe on these slain, that they may live.” [10] So I prophesied as he commanded me, and the breath came into them, and they lived and stood on their feet, an exceedingly great army.

11 Then he said to me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is lost; we are indeed cut off.’ [12] Therefore prophesy, and say to them, Thus says the Lord GOD: Behold, I will open your graves and raise you from your graves, O my people. And I will bring you into the land of Israel. 13 And you shall know that I am the LORD, when I open your graves, and raise you from your graves, O my people. [14] And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the LORD; I have spoken, and I will do it, declares the LORD.”

I WILL BE THEIR GOD, THEY SHALL BE MY PEOPLE

15 The word of the LORD came to me: [16] “Son of man, take a stick [4] and write on it, ‘For Judah, and the people of Israel associated with him’; then take another stick and write on it, ‘For Joseph (the stick of Ephraim) and all the house of Israel associated with him.’ 17 And join them one to another into one stick, that they may become one in your hand. [18] And when your people say to you, ‘Will you not tell us what you mean by these?’ 19 say to them, Thus says the Lord GOD: Behold, I am about to take the stick of Joseph (that is in the hand of Ephraim) and the tribes of Israel associated with him. And I will join with it the stick of Judah, [1] and make them one stick, that they may be one in my hand. 20 When the sticks on which you write are in your hand before their eyes, 21 then say to them, Thus says the Lord GOD: Behold, I will take the people of Israel from the nations among which they have gone, and will gather them from all around, and bring them to their own land. 22 And I will make them one nation in the land, on the mountains of Israel. And one king shall be king over them all, and they shall be no longer two nations, and no longer divided into two kingdoms. 23 They shall not defile themselves anymore with their idols and their detestable things, or with any of their transgressions. But I will save them from all the backslidings [2] in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God.

[24] “My servant David shall be king over them, and they shall all have one shepherd. They shall walk in my rules and be careful to obey my statutes. [25] They shall dwell in the land that I gave to my servant Jacob, where your fathers lived. They and their children and their children’s children shall dwell there forever, and David my servant shall be their prince forever. [26] I will make a covenant of peace with them. It shall be an everlasting covenant with them. And I will set them in their land [3] and multiply them, and will set my sanctuary in their midst forevermore. [27] My dwelling place shall be with them, and I will be their God, and they shall be my people. [28] Then the nations will know that I am the LORD who sanctifies Israel, when my sanctuary is in their midst forevermore.”

PROPHECY AGAINST GOG

38  The word of the LORD came to me: [2] “Son of man, set your face toward Gog, of the land of Magog, the chief prince of Meshech [4] and Tubal, and prophesy against him 3 and say, Thus says the Lord GOD: Behold, I am against you, O Gog, chief prince of Meshech [1] and Tubal. 4 And I will turn you about and put hooks into your jaws, and I will bring you out, and all your army, horses and horsemen, all of them clothed in full armor, a great host, all of them with buckler and shield, wielding swords. [5] Persia, Cush, and Put are with them, all of them with shield and helmet; [6] Gomer and all his hordes; Beth-togarmah from the uttermost parts of the north with all his hordes— many peoples are with you.

7 “Be ready and keep ready, you and all your hosts that are assembled about you, and be a guard for them. 8 After many days you will be mustered. In the latter years you will go against the land that is restored from war, the land whose people were gathered from many peoples upon the mountains of Israel, which had been a continual waste. Its people were brought out from the peoples and now dwell securely, all of them. [9] You will advance, coming on like a storm. You will be like a cloud covering the land, you and all your hordes, and many peoples with you.

[10] “Thus says the Lord GOD: On that day, thoughts will come into your mind, and you will devise an evil scheme 11 and say, ‘I will go up against the land of unwalled villages. I will fall upon the quiet people who dwell securely, all of them dwelling without walls, and having no bars or gates,’ 12 to seize spoil and carry off plunder, to turn your hand against the waste places that are now inhabited, and the people who were gathered from the nations, who have acquired livestock and goods, who dwell at the center of the earth. [13] Sheba and Dedan and the merchants of Tarshish and all its leaders [2] will say to you, ‘Have you come to seize spoil? Have you assembled your hosts to carry off plunder, to carry away silver and gold, to take away livestock and goods, to seize great spoil?’

14 “Therefore, son of man, prophesy, and say to Gog, Thus says the Lord GOD: On that day when my people Israel are dwelling securely, will you not know it? 15 You will come from your place out of the uttermost parts of the north, you and many peoples with you, all of them riding on horses, a great host, a mighty army. 16 You will come up against my people Israel, like a cloud covering the land. In the latter days I will bring you against my land, that the nations may know me, when through you, O Gog, I vindicate my holiness before their eyes.

[17] “Thus says the Lord GOD: Are you he of whom I spoke in former days by my servants the prophets of Israel, who in those days prophesied for years that I would bring you against them? [18] But on that day, the day that Gog shall come against the land of Israel, declares the Lord GOD, my wrath will be roused in my anger. 19 For in my jealousy and in my blazing wrath I declare, On that day there shall be a great earthquake in the land of Israel. 20 The fish of the sea and the birds of the heavens and the beasts of the field and all creeping things that creep on the ground, and all the people who are on the face of the earth, shall quake at my presence. And the mountains shall be thrown down, and the cliffs shall fall, and every wall shall tumble to the ground. 21 I will summon a sword against Gog [1] on all my mountains, declares the Lord GOD. Every man’s sword will be against his brother. 22 With pestilence and bloodshed I will enter into judgment with him, and I will rain upon him and his hordes and the many peoples who are with him torrential rains and hailstones, fire and sulfur. 23 So I will show my greatness and my holiness and make myself known in the eyes of many nations. Then they will know that I am the LORD.

39  “And you, son of man, prophesy against Gog and say, Thus says the Lord GOD: Behold, I am against you, O Gog, chief prince of Meshech [2] and Tubal. 2 And I will turn you about and drive you forward, and bring you up from the uttermost parts of the north, and lead you against the mountains of Israel. 3 Then I will strike your bow from your left hand, and will make your arrows drop out of your right hand. [4] You shall fall on the mountains of Israel, you and all your hordes and the peoples who are with you. I will give you to birds of prey of every sort and to the beasts of the field to be devoured. 5 You shall fall in the open field, for I have spoken, declares the Lord GOD. 6 I will send fire on Magog and on those who dwell securely in the coastlands, and they shall know that I am the LORD.

[7] “And my holy name I will make known in the midst of my people Israel, and I will not let my holy name be profaned anymore. And the nations shall know that I am the LORD, the Holy One in Israel. 8 Behold, it is coming and it will be brought about, declares the Lord GOD. That is the day of which I have spoken.

[9] “Then those who dwell in the cities of Israel will go out and make fires of the weapons and burn them, shields and bucklers, bow and arrows, clubs [3] and spears; and they will make fires of them for seven years, 10 so that they will not need to take wood out of the field or cut down any out of the forests, for they will make their fires of the weapons. They will seize the spoil of those who despoiled them, and plunder those who plundered them, declares the Lord GOD.

[11] “On that day I will give to Gog a place for burial in Israel, the Valley of the Travelers, east of the sea. It will block the travelers, for there Gog and all his multitude will be buried. It will be called the Valley of Hamon-gog. [4] 12 For seven months the house of Israel will be burying them, in order to cleanse the land. 13 All the people of the land will bury them, and it will bring them renown on the day that I show my glory, declares the Lord GOD. [14] They will set apart men to travel through the land regularly and bury those travelers remaining on the face of the land, so as to cleanse it. At [5] the end of seven months they will make their search. [15] And when these travel through the land and anyone sees a human bone, then he shall set up a sign by it, till the buriers have buried it in the Valley of Hamon-gog. 16 (Hamonah [1] is also the name of the city.) Thus shall they cleanse the land.

[17] “As for you, son of man, thus says the Lord GOD: Speak to the birds of every sort and to all beasts of the field, ‘Assemble and come, gather from all around to the sacrificial feast that I am preparing for you, a great sacrificial feast on the mountains of Israel, and you shall eat flesh and drink blood. [18] You shall eat the flesh of the mighty, and drink the blood of the princes of the earth—of rams, of lambs, and of he-goats, of bulls, all of them fat beasts of Bashan. [19] And you shall eat fat till you are filled, and drink blood till you are drunk, at the sacrificial feast that I am preparing for you. 20 And you shall be filled at my table with horses and charioteers, with mighty men and all kinds of warriors,’ declares the Lord GOD.

[21] “And I will set my glory among the nations, and all the nations shall see my judgment that I have executed, and my hand that I have laid on them. 22 The house of Israel shall know that I am the LORD their God, from that day forward. 23 And the nations shall know that the house of Israel went into captivity for their iniquity, because they dealt so treacherously with me that I hid my face from them and gave them into the hand of their adversaries, and they all fell by the sword. 24 I dealt with them according to their uncleanness and their transgressions, and hid my face from them.

THE LORD WILL RESTORE ISRAEL

25 “Therefore thus says the Lord GOD: Now I will restore the fortunes of Jacob and have mercy on the whole house of Israel, and I will be jealous for my holy name. 26 They shall forget their shame and all the treachery they have practiced against me, when they dwell securely in their land with none to make them afraid, 27 when I have brought them back from the peoples and gathered them from their enemies’ lands, and through them have vindicated my holiness in the sight of many nations. 28 Then they shall know that I am the LORD their God, because I sent them into exile among the nations and then assembled them into their own land. I will leave none of them remaining among the nations anymore. 29 And I will not hide my face anymore from them, when I pour out my Spirit upon the house of Israel, declares the Lord GOD.”

VISION OF THE NEW TEMPLE

40  In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city was struck down, on that very day, the hand of the LORD was upon me, and he brought me to the city. [2] [2] In visions of God he brought me to the land of Israel, and set me down on a very high mountain, on which was a structure like a city to the south. [3] When he brought me there, behold, there was a man whose appearance was like bronze, with a linen cord and a measuring reed in his hand. And he was standing in the gateway. [4] And the man said to me, “Son of man, look with your eyes, and hear with your ears, and set your heart upon all that I shall show you, for you were brought here in order that I might show it to you. Declare all that you see to the house of Israel.”

THE EAST GATE TO THE OUTER COURT

[5] And behold, there was a wall all around the outside of the temple area, and the length of the measuring reed in the man’s hand was six long cubits, each being a cubit and a handbreadth [1] in length. So he measured the thickness of the wall, one reed; and the height, one reed. [6] Then he went into the gateway facing east, going up its steps, and measured the threshold of the gate, one reed deep. [2] 7 And the side rooms, one reed long and one reed broad; and the space between the side rooms, five cubits; and the threshold of the gate by the vestibule of the gate at the inner end, one reed. 8 Then he measured the vestibule of the gateway, on the inside, one reed. [9] Then he measured the vestibule of the gateway, eight cubits; and its jambs, two cubits; and the vestibule of the gate was at the inner end. 10 And there were three side rooms on either side of the east gate. The three were of the same size, and the jambs on either side were of the same size. 11 Then he measured the width of the opening of the gateway, ten cubits; and the length of the gateway, thirteen cubits. 12 There was a barrier before the side rooms, one cubit on either side. And the side rooms were six cubits on either side. 13 Then he measured the gate from the ceiling of the one side room to the ceiling of the other, a breadth of twenty-five cubits; the openings faced each other. 14 He measured also the vestibule, twenty cubits. And around the vestibule of the gateway was the court. [3] 15 From the front of the gate at the entrance to the front of the inner vestibule of the gate was fifty cubits. [16] And the gateway had windows all around, narrowing inwards toward the side rooms and toward their jambs, and likewise the vestibule had windows all around inside, and on the jambs were palm trees.

THE OUTER COURT

[17] Then he brought me into the outer court. And behold, there were chambers and a pavement, all around the court. Thirty chambers faced the pavement. 18 And the pavement ran along the side of the gates, corresponding to the length of the gates. This was the lower pavement. 19 Then he measured the distance from the inner front of the lower gate to the outer front of the inner court, [1] a hundred cubits on the east side and on the north side. [2]

THE NORTH GATE

[20] As for the gate that faced toward the north, belonging to the outer court, he measured its length and its breadth. 21 Its side rooms, three on either side, and its jambs and its vestibule were of the same size as those of the first gate. Its length was fifty cubits, and its breadth twenty-five cubits. 22 And its windows, its vestibule, and its palm trees were of the same size as those of the gate that faced toward the east. And by seven steps people would go up to it, and find its vestibule before them. 23 And opposite the gate on the north, as on the east, was a gate to the inner court. And he measured from gate to gate, a hundred cubits.

THE SOUTH GATE

24 And he led me toward the south, and behold, there was a gate on the south. And he measured its jambs and its vestibule; they had the same size as the others. 25 Both it and its vestibule had windows all around, like the windows of the others. Its length was fifty cubits, and its breadth twenty-five cubits. 26 And there were seven steps leading up to it, and its vestibule was before them, and it had palm trees on its jambs, one on either side. 27 And there was a gate on the south of the inner court. And he measured from gate to gate toward the south, a hundred cubits.

THE INNER COURT

[28] Then he brought me to the inner court through the south gate, and he measured the south gate. It was of the same size as the others. 29 Its side rooms, its jambs, and its vestibule were of the same size as the others, and both it and its vestibule had windows all around. Its length was fifty cubits, and its breadth twenty-five cubits. 30 And there were vestibules all around, twenty-five cubits long and five cubits broad. 31 Its vestibule faced the outer court, and palm trees were on its jambs, and its stairway had eight steps.

32 Then he brought me to the inner court on the east side, and he measured the gate. It was of the same size as the others. 33 Its side rooms, its jambs, and its vestibule were of the same size as the others, and both it and its vestibule had windows all around. Its length was fifty cubits, and its breadth twenty-five cubits. 34 Its vestibule faced the outer court, and it had palm trees on its jambs, on either side, and its stairway had eight steps.

35 Then he brought me to the north gate, and he measured it. It had the same size as the others. 36 Its side rooms, its jambs, and its vestibule were of the same size as the others, [3] and it had windows all around. Its length was fifty cubits, and its breadth twenty-five cubits. 37 Its vestibule [4] faced the outer court, and it had palm trees on its jambs, on either side, and its stairway had eight steps.

[38] There was a chamber with its door in the vestibule of the gate, [5] where the burnt offering was to be washed. 39 And in the vestibule of the gate were two tables on either side, on which the burnt offering and the sin offering and the guilt offering were to be slaughtered. 40 And off to the side, on the outside as one goes up to the entrance of the north gate, were two tables; and off to the other side of the vestibule of the gate were two tables. 41 Four tables were on either side of the gate, eight tables, on which to slaughter. 42 And there were four tables of hewn stone for the burnt offering, a cubit and a half long, and a cubit and a half broad, and one cubit high, on which the instruments were to be laid with which the burnt offerings and the sacrifices were slaughtered. 43 And hooks, [1] a handbreadth long, were fastened all around within. And on the tables the flesh of the offering was to be laid.

CHAMBERS FOR THE PRIESTS

44 On the outside of the inner gateway there were two chambers [2] in the inner court, one [3] at the side of the north gate facing south, the other at the side of the south [4] gate facing north. 45 And he said to me, “This chamber that faces south is for the priests who have charge of the temple, [46] and the chamber that faces north is for the priests who have charge of the altar. These are the sons of Zadok, who alone [5] among the sons of Levi may come near to the LORD to minister to him.” [47] And he measured the court, a hundred cubits long and a hundred cubits broad, a square. And the altar was in front of the temple.

THE VESTIBULE OF THE TEMPLE

[48] Then he brought me to the vestibule of the temple and measured the jambs of the vestibule, five cubits on either side. And the breadth of the gate was fourteen cubits, and the sidewalls of the gate [6] were three cubits on either side. [49] The length of the vestibule was twenty cubits, and the breadth twelve [7] cubits, and people would go up to it by ten steps. [8] And there were pillars beside the jambs, one on either side.

THE INNER TEMPLE

41  Then he brought me to the nave and measured the jambs. On each side six cubits [9] was the breadth of the jambs. [10] 2 And the breadth of the entrance was ten cubits, and the sidewalls of the entrance were five cubits on either side. And he measured the length of the nave, [11] forty cubits, and its breadth, twenty cubits. [3] Then he went into the inner room and measured the jambs of the entrance, two cubits; and the entrance, six cubits; and the sidewalls on either side [12] of the entrance, seven cubits. [4] And he measured the length of the room, twenty cubits, and its breadth, twenty cubits, across the nave. And he said to me, “This is the Most Holy Place.”

[5] Then he measured the wall of the temple, six cubits thick, and the breadth of the side chambers, four cubits, all around the temple. 6 And the side chambers were in three stories, one over another, thirty in each story. There were offsets [13] all around the wall of the temple to serve as supports for the side chambers, so that they should not be supported by the wall of the temple. 7 And it became broader as it wound upward to the side chambers, because the temple was enclosed upward all around the temple. Thus the temple had a broad area upward, and so one went up from the lowest story to the top story through the middle story. 8 I saw also that the temple had a raised platform all around; the foundations of the side chambers measured a full reed of six long cubits. 9 The thickness of the outer wall of the side chambers was five cubits. The free space between the side chambers of the temple and the 10 other chambers was a breadth of twenty cubits all around the temple on every side. 11 And the doors of the side chambers opened on the free space, one door toward the north, and another door toward the south. And the breadth of the free space was five cubits all around.

12 The building that was facing the separate yard on the west side was seventy cubits broad, and the wall of the building was five cubits thick all around, and its length ninety cubits.

13 Then he measured the temple, a hundred cubits long; and the yard and the building with its walls, a hundred cubits long; 14 also the breadth of the east front of the temple and the yard, a hundred cubits.

15 Then he measured the length of the building facing the yard that was at the back and its galleries [1] on either side, a hundred cubits.

The inside of the nave and the vestibules of the court, 16 the thresholds and the narrow windows and the galleries all around the three of them, opposite the threshold, were paneled with wood all around, from the floor up to the windows (now the windows were covered), 17 to the space above the door, even to the inner room, and on the outside. And on all the walls all around, inside and outside, was a measured pattern. [2] [18] It was carved of cherubim and palm trees, a palm tree between cherub and cherub. Every cherub had two faces: 19 a human face toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side. They were carved on the whole temple all around. 20 From the floor to above the door, cherubim and palm trees were carved; similarly the wall of the nave.

21 The doorposts of the nave were squared, and in front of the Holy Place was something resembling [22] an altar of wood, three cubits high, two cubits long, and two cubits broad. [3] Its corners, its base, [4] and its walls were of wood. He said to me, “This is the table that is before the LORD.” 23 The nave and the Holy Place had each a double door. 24 The double doors had two leaves apiece, two swinging leaves for each door. 25 And on the doors of the nave were carved cherubim and palm trees, such as were carved on the walls. And there was a canopy [5] of wood in front of the vestibule outside. 26 And there were narrow windows and palm trees on either side, on the sidewalls of the vestibule, the side chambers of the temple, and the canopies.

THE TEMPLE’S CHAMBERS

42  Then he led me out into the outer court, toward the north, and he brought me to the chambers that were opposite the separate yard and opposite the building on the north. 2 The length of the building whose door faced north was a hundred cubits, [6] and the breadth fifty cubits. 3 Facing the twenty cubits that belonged to the inner court, and facing the pavement that belonged to the outer court, was gallery [7] against gallery in three stories. 4 And before the chambers was a passage inward, ten cubits wide and a hundred cubits long, [8] and their doors were on the north. 5 Now the upper chambers were narrower, for the galleries took more away from them than from the lower and middle chambers of the building. 6 For they were in three stories, and they had no pillars like the pillars of the courts. Thus the upper chambers were set back from the ground more than the lower and the middle ones. 7 And there was a wall outside parallel to the chambers, toward the outer court, opposite the chambers, fifty cubits long. 8 For the chambers on the outer court were fifty cubits long, while those opposite the nave [1] were a hundred cubits long. 9 Below these chambers was an entrance on the east side, as one enters them from the outer court.

10 In the thickness of the wall of the court, on the south [2] also, opposite the yard and opposite the building, there were chambers 11 with a passage in front of them. They were similar to the chambers on the north, of the same length and breadth, with the same exits [3] and arrangements and doors, 12 as were the entrances of the chambers on the south. There was an entrance at the beginning of the passage, the passage before the corresponding wall on the east as one enters them. [4]

13 Then he said to me, “The north chambers and the south chambers opposite the yard are the holy chambers, where the priests who approach the LORD shall eat the most holy offerings. There they shall put the most holy offerings— the grain offering, the sin offering, and the guilt offering—for the place is holy. 14 When the priests enter the Holy Place, they shall not go out of it into the outer court without laying there the garments in which they minister, for these are holy. They shall put on other garments before they go near to that which is for the people.”

15 Now when he had finished measuring the interior of the temple area, he led me out by the gate that faced east, and measured the temple area all around. 16 He measured the east side with the measuring reed, 500 cubits by the measuring reed all around. 17 He measured the north side, 500 cubits by the measuring reed all around. 18 He measured the south side, 500 cubits by the measuring reed. 19 Then he turned to the west side and measured, 500 cubits by the measuring reed. [20] He measured it on the four sides. It had a wall around it, 500 cubits long and 500 cubits broad, to make a separation between the holy and the common.

THE GLORY OF THE LORD FILLS THE TEMPLE

43  Then he led me to the gate, the gate facing east. 2 And behold, the glory of the God of Israel was coming from the east. And the sound of his coming was like the sound of many waters, and the earth shone with his glory. 3 And the vision I saw was just like the vision that I had seen when he [5] came to destroy the city, and just like the vision that I had seen by the Chebar canal. And I fell on my face. 4 As the glory of the LORD entered the temple by the gate facing east, 5 the Spirit lifted me up and brought me into the inner court; and behold, the glory of the LORD filled the temple.

6 While the man was standing beside me, I heard one speaking to me out of the temple, [7] and he said to me, “Son of man, this is the place of my throne and the place of the soles of my feet, where I will dwell in the midst of the people of Israel forever. And the house of Israel shall no more defile my holy name, neither they, nor their kings, by their whoring and by the dead bodies [1] of their kings at their high places, [2] 8 by setting their threshold by my threshold and their doorposts beside my doorposts, with only a wall between me and them. They have defiled my holy name by their abominations that they have committed, so I have consumed them in my anger. 9 Now let them put away their whoring and the dead bodies of their kings far from me, and I will dwell in their midst forever.

[10] “As for you, son of man, describe to the house of Israel the temple, that they may be ashamed of their iniquities; and they shall measure the plan. 11 And if they are ashamed of all that they have done, make known to them the design of the temple, its arrangement, its exits and its entrances, that is, its whole design; and make known to them as well all its statutes and its whole design and all its laws, and write it down in their sight, so that they may observe all its laws and all its statutes and carry them out. [12] This is the law of the temple: the whole territory on the top of the mountain all around shall be most holy. Behold, this is the law of the temple.

THE ALTAR

[13] “These are the measurements of the altar by cubits (the cubit being a cubit and a handbreadth): [3] its base shall be one cubit high [4] and one cubit broad, with a rim of one span [5] around its edge. And this shall be the height of the altar: 14 from the base on the ground to the lower ledge, two cubits, with a breadth of one cubit; and from the smaller ledge to the larger ledge, four cubits, with a breadth of one cubit; 15 and the altar hearth, four cubits; and from the altar hearth projecting upward, four horns. 16 The altar hearth shall be square, twelve cubits long by twelve broad. 17 The ledge also shall be square, fourteen cubits long by fourteen broad, with a rim around it half a cubit broad, and its base one cubit all around. The steps of the altar shall face east.”

[18] And he said to me, “Son of man, thus says the Lord GOD: These are the ordinances for the altar: On the day when it is erected for offering burnt offerings upon it and for throwing blood against it, [19] you shall give to the Levitical priests of the family of Zadok, who draw near to me to minister to me, declares the Lord GOD, a bull from the herd for a sin offering. 20 And you shall take some of its blood and put it on the four horns of the altar and on the four corners of the ledge and upon the rim all around. Thus you shall purify the altar and make atonement for it. [21] You shall also take the bull of the sin offering, and it shall be burned in the appointed place belonging to the temple, outside the sacred area. 22 And on the second day you shall offer a male goat without blemish for a sin offering; and the altar shall be purified, as it was purified with the bull. 23 When you have finished purifying it, you shall offer a bull from the herd without blemish and a ram from the flock without blemish. 24 You shall present them before the LORD, and the priests shall sprinkle salt on them and offer them up as a burnt offering to the LORD. 25 For seven days you shall provide daily a male goat for a sin offering; also, a bull from the herd and a ram from the flock, without blemish, shall be provided. 26 Seven days shall they make atonement for the altar and cleanse it, and so consecrate it. [1] 27 And when they have completed these days, then from the eighth day onward the priests shall offer on the altar your burnt offerings and your peace offerings, and I will accept you, declares the Lord GOD.”

THE GATE FOR THE PRINCE

44  Then he brought me back to the outer gate of the sanctuary, which faces east. And it was shut. 2 And the LORD said to me, “This gate shall remain shut; it shall not be opened, and no one shall enter by it, for the LORD, the God of Israel, has entered by it. Therefore it shall remain shut. [3] Only the prince may sit in it to eat bread before the LORD. He shall enter by way of the vestibule of the gate, and shall go out by the same way.”

[4] Then he brought me by way of the north gate to the front of the temple, and I looked, and behold, the glory of the LORD filled the temple of the LORD. And I fell on my face. 5 And the LORD said to me, “Son of man, mark well, see with your eyes, and hear with your ears all that I shall tell you concerning all the statutes of the temple of the LORD and all its laws. And mark well the entrance to the temple and all the exits from the sanctuary. 6 And say to the rebellious house, [2] to the house of Israel, Thus says the Lord GOD: O house of Israel, enough of all your abominations, 7 in admitting foreigners, uncircumcised in heart and flesh, to be in my sanctuary, profaning my temple, when you offer to me my food, the fat and the blood. You [3] have broken my covenant, in addition to all your abominations. 8 And you have not kept charge of my holy things, but you have set others to keep my charge for you in my sanctuary.

9 “Thus says the Lord GOD: No foreigner, uncircumcised in heart and flesh, of all the foreigners who are among the people of Israel, shall enter my sanctuary. [10] But the Levites who went far from me, going astray from me after their idols when Israel went astray, shall bear their punishment. [4] 11 They shall be ministers in my sanctuary, having oversight at the gates of the temple and ministering in the temple. They shall slaughter the burnt offering and the sacrifice for the people, and they shall stand before the people, to minister to them. 12 Because they ministered to them before their idols and became a stumbling block of iniquity to the house of Israel, therefore I have sworn concerning them, declares the Lord GOD, and they shall bear their punishment. 13 They shall not come near to me, to serve me as priest, nor come near any of my holy things and the things that are most holy, but they shall bear their shame and the abominations that they have committed. 14 Yet I will appoint them to keep charge of the temple, to do all its service and all that is to be done in it.

RULES FOR LEVITICAL PRIESTS

[15] “But the Levitical priests, the sons of Zadok, who kept the charge of my sanctuary when the people of Israel went astray from me, shall come near to me to minister to me. And they shall stand before me to offer me the fat and the blood, declares the Lord GOD. 16 They shall enter my sanctuary, and they shall approach my table, to minister to me, and they shall keep my charge. [17] When they enter the gates of the inner court, they shall wear linen garments. They shall have nothing of wool on them, while they minister at the gates of the inner court, and within. 18 They shall have linen turbans on their heads, and linen undergarments around their waists. They shall not bind themselves with anything that causes sweat. 19 And when they go out into the outer court to the people, they shall put off the garments in which they have been ministering and lay them in the holy chambers. And they shall put on other garments, lest they transmit holiness to the people with their garments. 20 They shall not shave their heads or let their locks grow long; they shall surely trim the hair of their heads. 21 No priest shall drink wine when he enters the inner court. 22 They shall not marry a widow or a divorced woman, but only virgins of the offspring of the house of Israel, or a widow who is the widow of a priest. 23 They shall teach my people the difference between the holy and the common, and show them how to distinguish between the unclean and the clean. [24] In a dispute, they shall act as judges, and they shall judge it according to my judgments. They shall keep my laws and my statutes in all my appointed feasts, and they shall keep my Sabbaths holy. 25 They shall not defile themselves by going near to a dead person. However, for father or mother, for son or daughter, for brother or unmarried sister they may defile themselves. 26 After he [1] has become clean, they shall count seven days for him. 27 And on the day that he goes into the Holy Place, into the inner court, to minister in the Holy Place, he shall offer his sin offering, declares the Lord GOD.

[28] “This shall be their inheritance: I am their inheritance: and you shall give them no possession in Israel; I am their possession. 29 They shall eat the grain offering, the sin offering, and the guilt offering, and every devoted thing in Israel shall be theirs. 30 And the first of all the firstfruits of all kinds, and every offering of all kinds from all your offerings, shall belong to the priests. You shall also give to the priests the first of your dough, that a blessing may rest on your house. [31] The priests shall not eat of anything, whether bird or beast, that has died of itself or is torn by wild animals.

THE HOLY DISTRICT

45  “When you allot the land as an inheritance, you shall set apart for the LORD a portion of the land as a holy district, 25,000 cubits [2] long and 20,000 [3] cubits broad. It shall be holy throughout its whole extent. 2 Of this a square plot of 500 by 500 cubits shall be for the sanctuary, with fifty cubits for an open space around it. 3 And from this measured district you shall measure off a section 25,000 cubits long and 10,000 broad, in which shall be the sanctuary, the Most Holy Place. 4 It shall be the holy portion of the land. It shall be for the priests, who minister in the sanctuary and approach the LORD to minister to him, and it shall be a place for their houses and a holy place for the sanctuary. 5 Another section, 25,000 cubits long and 10,000 cubits broad, shall be for the Levites who minister at the temple, as their possession for cities to live in. [4]

6 “Alongside the portion set apart as the holy district you shall assign for the property of the city an area 5,000 cubits broad and 25,000 cubits long. It shall belong to the whole house of Israel.

THE PORTION FOR THE PRINCE

7 “And to the prince shall belong the land on both sides of the holy district and the property of the city, alongside the holy district and the property of the city, on the west and on the east, corresponding in length to one of the tribal portions, and extending from the western to the eastern boundary 8 of the land. It is to be his property in Israel. And my princes shall no more oppress my people, but they shall let the house of Israel have the land according to their tribes.

[9] “Thus says the Lord GOD: Enough, O princes of Israel! Put away violence and oppression, and execute justice and righteousness. Cease your evictions of my people, declares the Lord GOD.

[10] “You shall have just balances, a just ephah, and a just bath. [1] [11] The ephah and the bath shall be of the same measure, the bath containing one tenth of a homer, [2] and the ephah one tenth of a homer; the homer shall be the standard measure. [12] The shekel shall be twenty gerahs; [3] twenty shekels plus twenty-five shekels plus fifteen shekels shall be your mina. [4]

[13] “This is the offering that you shall make: one sixth of an ephah from each homer of wheat, and one sixth of an ephah from each homer of barley, 14 and as the fixed portion of oil, measured in baths, one tenth of a bath from each cor [5] (the cor, like the homer, contains ten baths). [6] 15 And one sheep from every flock of two hundred, from the watering places of Israel for grain offering, burnt offering, and peace offerings, to make atonement for them, declares the Lord GOD. 16 All the people of the land shall be obliged to give this offering to the prince in Israel. 17 It shall be the prince’s duty to furnish the burnt offerings, grain offerings, and drink offerings, at the feasts, the new moons, and the Sabbaths, all the appointed feasts of the house of Israel: he shall provide the sin offerings, grain offerings, burnt offerings, and peace offerings, to make atonement on behalf of the house of Israel.

[18] “Thus says the Lord GOD: In the first month, on the first day of the month, you shall take a bull from the herd without blemish, and purify the sanctuary. [19] The priest shall take some of the blood of the sin offering and put it on the doorposts of the temple, the four corners of the ledge of the altar, and the posts of the gate of the inner court. 20 You shall do the same on the seventh day of the month for anyone who has sinned through error or ignorance; so you shall make atonement for the temple.

21 “In the first month, on the fourteenth day of the month, you shall celebrate the Feast of the Passover, and for seven days unleavened bread shall be eaten. 22 On that day the prince shall provide for himself and all the people of the land a young bull for a sin offering. 23 And on the seven days of the festival he shall provide as a burnt offering to the LORD seven young bulls and seven rams without blemish, on each of the seven days; and a male goat daily for a sin offering. [24] And he shall provide as a grain offering an ephah for each bull, an ephah for each ram, and a hin [1] of oil to each ephah. 25 In the seventh month, on the fifteenth day of the month and for the seven days of the feast, he shall make the same provision for sin offerings, burnt offerings, and grain offerings, and for the oil.

THE PRINCE AND THE FEASTS

46  “Thus says the Lord GOD: The gate of the inner court that faces east shall be shut on the six working days, but on the Sabbath day it shall be opened, and on the day of the new moon it shall be opened. [2] The prince shall enter by the vestibule of the gate from outside, and shall take his stand by the post of the gate. The priests shall offer his burnt offering and his peace offerings, and he shall worship at the threshold of the gate. Then he shall go out, but the gate shall not be shut until evening. 3 The people of the land shall bow down at the entrance of that gate before the LORD on the Sabbaths and on the new moons. [4] The burnt offering that the prince offers to the LORD on the Sabbath day shall be six lambs without blemish and a ram without blemish. 5 And the grain offering with the ram shall be an ephah, [2] and the grain offering with the lambs shall be as much as he is able, together with a hin [3] of oil to each ephah. [6] On the day of the new moon he shall offer a bull from the herd without blemish, and six lambs and a ram, which shall be without blemish. 7 As a grain offering he shall provide an ephah with the bull and an ephah with the ram, and with the lambs as much as he is able, together with a hin of oil to each ephah. 8 When the prince enters, he shall enter by the vestibule of the gate, and he shall go out by the same way.

9 “When the people of the land come before the LORD at the appointed feasts, he who enters by the north gate to worship shall go out by the south gate, and he who enters by the south gate shall go out by the north gate: no one shall return by way of the gate by which he entered, but each shall go out straight ahead. [10] When they enter, the prince shall enter with them, and when they go out, he shall go out.

11 “At the feasts and the appointed festivals, the grain offering with a young bull shall be an ephah, and with a ram an ephah, and with the lambs as much as one is able to give, together with a hin of oil to an ephah. 12 When the prince provides a freewill offering, either a burnt offering or peace offerings as a freewill offering to the LORD, the gate facing east shall be opened for him. And he shall offer his burnt offering or his peace offerings as he does on the Sabbath day. Then he shall go out, and after he has gone out the gate shall be shut.

[13] “You shall provide a lamb a year old without blemish for a burnt offering to the LORD daily; morning by morning you shall provide it. 14 And you shall provide a grain offering with it morning by morning, one sixth of an ephah, and one third of a hin of oil to moisten the flour, as a grain offering to the LORD. This is a perpetual statute. 15 Thus the lamb and the meal offering and the oil shall be provided, morning by morning, for a regular burnt offering.

[16] “Thus says the Lord GOD: If the prince makes a gift to any of his sons as his inheritance, it shall belong to his sons. It is their property by inheritance. [17] But if he makes a gift out of his inheritance to one of his servants, it shall be his to the year of liberty. Then it shall revert to the prince; surely it is his inheritance—it shall belong to his sons. 18 The prince shall not take any of the inheritance of the people, thrusting them out of their property. He shall give his sons their inheritance out of his own property, so that none of my people shall be scattered from his property.”

BOILING PLACES FOR OFFERINGS

19 Then he brought me through the entrance, which was at the side of the gate, to the north row of the holy chambers for the priests, and behold, a place was there at the extreme western end of them. [20] And he said to me, “This is the place where the priests shall boil the guilt offering and the sin offering, and where they shall bake the grain offering, in order not to bring them out into the outer court and so transmit holiness to the people.”

21 Then he brought me out to the outer court and led me around to the four corners of the court. And behold, in each corner of the court there was another court— 22 in the four corners of the court were small [1] courts, forty cubits [2] long and thirty broad; the four were of the same size. 23 On the inside, around each of the four courts was a row of masonry, with hearths made at the bottom of the rows all around. 24 Then he said to me, “These are the kitchens where those who minister at the temple shall boil the sacrifices of the people.”

WATER FLOWING FROM THE TEMPLE

47  Then he brought me back to the door of the temple, and behold, water was issuing from below the threshold of the temple toward the east (for the temple faced east). The water was flowing down from below the south end of the threshold of the temple, south of the altar. [2] Then he brought me out by way of the north gate and led me around on the outside to the outer gate that faces toward the east; and behold, the water was trickling out on the south side.

[3] Going on eastward with a measuring line in his hand, the man measured a thousand cubits, [3] and then led me through the water, and it was ankle-deep. 4 Again he measured a thousand, and led me through the water, and it was knee-deep. Again he measured a thousand, and led me through the water, and it was waist-deep. 5 Again he measured a thousand, and it was a river that I could not pass through, for the water had risen. It was deep enough to swim in, a river that could not be passed through. 6 And he said to me, “Son of man, have you seen this?”

Then he led me back to the bank of the river. 7 As I went back, I saw on the bank of the river very many trees on the one side and on the other. 8 And he said to me, “This water flows toward the eastern region and goes down into the Arabah, and enters the sea; [1] when the water flows into the sea, the water will become fresh. [2] 9 And wherever the river goes, [3] every living creature that swarms will live, and there will be very many fish. For this water goes there, that the waters of the sea [4] may become fresh; so everything will live where the river goes. [10] Fishermen will stand beside the sea. From Engedi to Eneglaim it will be a place for the spreading of nets. Its fish will be of very many kinds, like the fish of the Great Sea. [5] [11] But its swamps and marshes will not become fresh; they are to be left for salt. 12 And on the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither, nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruit will be for food, and their leaves for healing.”

DIVISION OF THE LAND

[13] Thus says the Lord GOD: “This is the boundary [6] by which you shall divide the land for inheritance among the twelve tribes of Israel. Joseph shall have two portions. [14] And you shall divide equally what I swore to give to your fathers. This land shall fall to you as your inheritance.

[15] “This shall be the boundary of the land: On the north side, from the Great Sea by way of Hethlon to Lebo-hamath, and on to Zedad, [7] 16 Berothah, Sibraim (which lies on the border between Damascus and Hamath), as far as Hazer-hatticon, which is on the border of Hauran. 17 So the boundary shall run from the sea to Hazar-enan, which is on the northern border of Damascus, with the border of Hamath to the north. [8] This shall be the north side. [9]

18 “On the east side, the boundary shall run between Hauran and Damascus; along the Jordan between Gilead and the land of Israel; to the eastern sea and as far as Tamar. [10] This shall be the east side.

19 “On the south side, it shall run from Tamar as far as the waters of Meribah-kadesh, from there along the Brook of Egypt [11] to the Great Sea. This shall be the south side.

20 “On the west side, the Great Sea shall be the boundary to a point opposite Lebo-hamath. This shall be the west side.

21 “So you shall divide this land among you according to the tribes of Israel. 22 You shall allot it as an inheritance for yourselves and for the sojourners who reside among you and have had children among you. They shall be to you as native-born children of Israel. With you they shall be allotted an inheritance among the tribes of Israel. 23 In whatever tribe the sojourner resides, there you shall assign him his inheritance, declares the Lord GOD.

48  “These are the names of the tribes: Beginning at the northern extreme, beside the way of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the northern border of Damascus over against Hamath), and [12] extending from the east side to the west, [13] Dan, one portion. 2 Adjoining the territory of Dan, from the east side to the west, Asher, one portion. 3 Adjoining the territory of Asher, from the east side to the west, Naphtali, one portion. 4 Adjoining the territory of Naphtali, from the east side to the west, Manasseh, one portion. 5 Adjoining the territory of Manasseh, from the east side to the west, Ephraim, one portion. 6 Adjoining the territory of Ephraim, from the east side to the west, Reuben, one portion. 7 Adjoining the territory of Reuben, from the east side to the west, Judah, one portion.

[8] “Adjoining the territory of Judah, from the east side to the west, shall be the portion which you shall set apart, 25,000 cubits [1] in breadth, and in length equal to one of the tribal portions, from the east side to the west, with the sanctuary in the midst of it. 9 The portion that you shall set apart for the LORD shall be 25,000 cubits in length, and 20,000 [2] in breadth. 10 These shall be the allotments of the holy portion: the priests shall have an allotment measuring 25,000 cubits on the northern side, 10,000 cubits in breadth on the western side, 10,000 in breadth on the eastern side, and 25,000 in length on the southern side, with the sanctuary of the LORD in the midst of it. [11] This shall be for the consecrated priests, the sons of Zadok, who kept my charge, who did not go astray when the people of Israel went astray, as the Levites did. 12 And it shall belong to them as a special portion from the holy portion of the land, a most holy place, adjoining the territory of the Levites. 13 And alongside the territory of the priests, the Levites shall have an allotment 25,000 cubits in length and 10,000 in breadth. The whole length shall be 25,000 cubits and the breadth 20,000. [3] 14 They shall not sell or exchange any of it. They shall not alienate this choice portion of the land, for it is holy to the LORD.

15 “The remainder, 5,000 cubits in breadth and 25,000 in length, shall be for common use for the city, for dwellings and for open country. In the midst of it shall be the city, 16 and these shall be its measurements: the north side 4,500 cubits, the south side 4,500, the east side 4,500, and the west side 4,500. 17 And the city shall have open land: on the north 250 cubits, on the south 250, on the east 250, and on the west 250. 18 The remainder of the length alongside the holy portion shall be 10,000 cubits to the east, and 10,000 to the west, and it shall be alongside the holy portion. Its produce shall be food for the workers of the city. 19 And the workers of the city, from all the tribes of Israel, shall till it. 20 The whole portion that you shall set apart shall be 25,000 cubits square, that is, the holy portion together with the property of the city.

21 “What remains on both sides of the holy portion and of the property of the city shall belong to the prince. Extending from the 25,000 cubits of the holy portion to the east border, and westward from the 25,000 cubits to the west border, parallel to the tribal portions, it shall belong to the prince. The holy portion with the sanctuary of the temple shall be in its midst. 22 It shall be separate from the property of the Levites and the property of the city, which are in the midst of that which belongs to the prince. The portion of the prince shall lie between the territory of Judah and the territory of Benjamin.

23 “As for the rest of the tribes: from the east side to the west, Benjamin, one portion. 24 Adjoining the territory of Benjamin, from the east side to the west, Simeon, one portion. 25 Adjoining the territory of Simeon, from the east side to the west, Issachar, one portion. 26 Adjoining the territory of Issachar, from the east side to the west, Zebulun, one portion. 27 Adjoining the territory of Zebulun, from the east side to the west, Gad, one portion. 28 And adjoining the territory of Gad to the south, the boundary shall run from Tamar to the waters of Meribah-kadesh, from there along the Brook of Egypt [1] to the Great Sea. [2] 29 This is the land that you shall allot as an inheritance among the tribes of Israel, and these are their portions, declares the Lord GOD.

THE GATES OF THE CITY

[30] “These shall be the exits of the city: On the north side, which is to be 4,500 cubits by measure, 31 three gates, the gate of Reuben, the gate of Judah, and the gate of Levi, the gates of the city being named after the tribes of Israel. 32 On the east side, which is to be 4,500 cubits, three gates, the gate of Joseph, the gate of Benjamin, and the gate of Dan. 33 On the south side, which is to be 4,500 cubits by measure, three gates, the gate of Simeon, the gate of Issachar, and the gate of Zebulun. 34 On the west side, which is to be 4,500 cubits, three gates, [3] the gate of Gad, the gate of Asher, and the gate of Naphtali. [35] The circumference of the city shall be 18,000 cubits. And the name of the city from that time on shall be, The LORD Is There.”

STUDY NOTES FOR EZEKIEL 1

STUDY NOTE FOR EZEKIEL 1:1 thirtieth year. The “thirtieth” year is most likely Ezekiel’s age at the time of his prophetic call. A trainee for the priesthood ordinarily assumes the full responsibilities of the office at age thirty (Num. 4:3). Instead of achieving this important goal, Ezekiel is living in exile far from the temple in Jerusalem and is unable to fulfill his calling. As a priest, Ezekiel is responsible to teach the law of God to the people, explaining its implications and helping them “distinguish between clean and unclean” (Ezek. 22:26; cf. Deut. 33:10). As a prophet, he delivers God’s words of blessing and curse to the people, depending on their faithfulness to their covenant obligations. Additionally, prophets normally intercede with God for the people. Ezekiel’s ministry includes aspects of both priestly and prophetic mediation between God and the Jewish people in Babylon.

exiles. Due to the close connection between gods and particular lands in the ancient world, those exiled from Judah likely feel abandoned by the Lord in Babylon. Ezekiel is called to serve as a prophet to his fellow exiles in Babylon as a sign that the Lord has not forgotten them. On the contrary, the Lord will be a sanctuary for them there (11:16). BACK TO EZEKIEL 1:1

STUDY NOTE FOR EZEKIEL 1:2 the fifth year of the exile of King Jehoiachin. July 593 B.C. Most of the dates in the book of Ezekiel are calculated from Jehoiachin’s exile, which took place in 597 B.C. (see 2 Kin. 24:10–13; Ezek. 40:1). This means that Ezekiel’s prophecy begins during the period when Jehoiachin’s uncle, Zedekiah, is ruling Judah as a semiautonomous vassal kingdom of Babylon. Four years after Ezekiel’s prophetic ministry begins, Zedekiah rebels unsuccessfully against Nebuchadnezzar. As a result of this rebellion, the Babylonians destroy the city of Jerusalem and burn its temple in 586 B.C. The arrival of the news of Jerusalem’s destruction among the exiles in ch. 24 is a turning point in the prophet’s ministry, as Ezekiel shifts his focus from the certainty of further judgment on those who have remained in Judah to the proclamation of a future hope for the remnant of God’s people. From the outset, Ezekiel views Zedekiah as a mere stand-in for the lawful king of Judah, Jehoiachin. BACK TO EZEKIEL 1:2

STUDY NOTE FOR EZEKIEL 1:3 Chebar canal. Jews living outside their homeland commonly establish places of worship along streams of water (Ps. 137:1; Acts 16:13). Two cuneiform texts from Nippur mention a narukabari(“Great River”) that is probably the Chebar, which is a large irrigation canal that brings water from the Euphrates below Babylon. Babylonian practice is to resettle conquered peoples in homogeneous groups, allowing them to retain their ethnic identity, unlike the Assyrians, whose mode of operation was to disperse and scatter the populations that they exiled. This difference allows the exiles in Babylon to form a distinct community and return to their homeland as a cohesive group after seventy years in exile. Such a return was not possible for those exiled from the northern kingdom by the Assyrians in 722 B.C. BACK TO EZEKIEL 1:3

STUDY NOTE FOR EZEKIEL 1:4–3:15 Ezekiel’s inaugural vision should be compared with the call narratives of Moses (Ex. 3), Isaiah (Is. 6), and Jeremiah (Jer. 1). Like Moses, the model prophet (Deut. 18:15, 18), later prophets ordinarily begin their prophetic careers by being admitted into the divine presence. In the heavenly council, they hear the words of God. The prophets report such experiences not so much as autobiography but because their admission to the divine council is the basis for their claim to prophetic authority. It is one of the qualifications that distinguish the true prophet from the false (1 Kin. 22:19–28; Jer. 23:16–18).

1:4 stormy wind. For whirlwind and storm as a mode of theophany (a manifestation or appearance of God), see 2 Kin. 2:1, 11; Job 38:1; 40:6; Pss. 77:18; 83:15; 148:8; Is. 29:6; 66:15; Jer. 4:13; 23:19; 30:23; Nah. 1:3; Zech. 9:14. In this case, the storm is coming from the north, the direction from which Israel’s enemies often came. This suggests that the true enemy Judah has to fear is not Babylon but the Lord Himself (cf. Jer. 1:13, 14). BACK TO EZEKIEL 1:4

STUDY NOTE FOR EZEKIEL 1:5–9 Describes the first appearance of the famous “living creatures” in the book of Ezekiel. When these creatures appear again in ch. 10, they are identified as “cherubim” (10:1, 15, 16, 20), angelic creatures who form the Lord’s bodyguard around the ark in the Most Holy Place (1 Kin. 6:27; 2 Chr. 3:11, 12). Similar creatures are present in John’s vision of the divine throne (Rev. 4:6–9). They have wings as well as legs, enabling them to run or fly equally swiftly, making it impossible to escape from them. BACK TO EZEKIEL 1:5

STUDY NOTE FOR EZEKIEL 1:10 faces. The four faces of the creatures represent four realms of creation. Man is supreme and faces outward. The ox is the head of domestic animals; the lion is the head of wild animals; and the eagle is the head of birds. Since each has four faces, they can look in all four directions (north, south, east, west) at once, making it impossible to hide from their all-seeing gaze. BACK TO EZEKIEL 1:10

STUDY NOTE FOR EZEKIEL 1:13, 14 coals of fire ... torches ... lightning. Fire is a regular component of theophanies in the OT (Gen. 15:17; Ex. 3:2; 13:21, 22; 14:24; 19:18; 24:17; Num. 11:1; Deut. 1:33; 4:11, 12, 24, 33, 36; 5:22–26; 9:3; Pss. 18:8; 78:14, 21). It represents God’s power to judge (e.g., Gen. 19:24; Ezek. 10:2). BACK TO EZEKIEL 1:13, 14

STUDY NOTE FOR EZEKIEL 1:15–21 The cherubim are pulling the divine war chariot. It can move equally easily in any direction because each wheel has another intersecting it at right angles (“a wheel within a wheel,” v.17). Each wheel is full of eyes. These themes highlight the threatening aspect of the Lord’s appearing: when He comes for judgment, there is nowhere to run and nowhere to hide. BACK TO EZEKIEL 1:15

STUDY NOTE FOR EZEKIEL 1:22–25 The expanse serves as a divider between the realms of earth and heaven, like the sky (see Gen. 1:6). This reference, along with references to living creatures, cherubim, and a rainbow, recalls the opening chapters of Genesis. Just as God once destroyed the original world He had made through a devastating flood and restored it through Noah (Gen. 6–9), Ezekiel’s world is being unmade so that it can ultimately be restored.

Below the expanse, the living creatures make a distinctive and terrifyingly loud sound as they fly. This sound often accompanies theophanies that involve the divine army (2 Sam. 5:24; 2 Kin. 7:6; Is. 13:4; 66:6; Joel 2:5; cf. Gen. 3:8; Ex. 19:19; Is. 6:4). See particularly 3:12, 13; 10:5. BACK TO EZEKIEL 1:22

STUDY NOTE FOR EZEKIEL 1:26, 27 throne ... brightness around him. Above the expanse is a throne with someone resembling a human being on it. Here, as elsewhere in the vision, Ezekiel seems almost at a loss for words to describe what he sees. The light radiating from the divine presence is overwhelming (Dan. 7:9), for God dwells “in unapproachable light” (1 Tim. 6:16). Yet as in Dan. 7 and Rev. 1, the divine figure who comes to judge the world appears in human form. In the fullness of time, the Ancient of Days will take on flesh and become the Son of Man, Jesus Christ. The day of God’s appearing is terrifying, yet for His people it is comforting to know that the One who sits on the throne has been made like us in every way, except without sin (Heb. 4:15). BACK TO EZEKIEL 1:26, 27

STUDY NOTE FOR EZEKIEL 1:28 the bow that is in the cloud. The image of a rainbow among storm clouds reflects the prospect of judgment tempered with mercy. The storm clouds threaten imminent destruction, but the rainbow recalls God’s promise to Noah (Gen. 9:16, 17). Although the coming Babylonian invasion will destroy many of the people, God will not forget His promise to preserve a remnant.

I fell on my face. In light of this vision of awesome and inescapable judgment, the prophet falls down as though dead. The primary warning of the passage is not for him or his fellow exiles, but for those who have remained in Judah and Jerusalem. He is called to bring a message of hope to those in exile. The same glorious God who threatens comprehensive judgment can also build up what He has torn down (cf. Jer. 1:10). BACK TO EZEKIEL 1:28

STUDY NOTES FOR EZEKIEL 2

STUDY NOTE FOR EZEKIEL 2:1–8 As in other call narratives, after the prophet comes into the divine presence, God announces the commission, normally with a statement that He is sending that person (2:3; Ex. 3:10; Judg. 6:14; Is. 6:8; Jer. 1:7).

2:1 Son of man. Or “Son of Adam.” God addresses Ezekiel this way more than ninety times in this book. The phrase emphasizes the prophet’s humanity and frailty, especially as it stands in such proximity to a vision of God’s glory and the heavenly beings that surround Him. It also distinguishes him from his contemporaries, whom the Lord calls “the people (lit. ‘sons’) of Israel.” They are a “nation of rebels,” the true heirs of their ancestor, Jacob/Israel, whose distinguishing feature was struggling with God (Gen. 32:28). As “Son of Adam,” Ezekiel represents the first member of a new community of faith, indwelt by the Spirit and empowered for a life of new obedience (2:2). As happens with the dry bones of ch. 37, when the Spirit comes into the prophet, Ezekiel stands on his feet obediently ready to serve (cf. 37:10). In this way, he personally foreshadows the salvation that he declares to his fellow exiles.

Jesus is the true Son of Man, combining in one person the glories of the heavenly Son of Man depicted in Dan. 7:13, 14 with the “mere humanity” that is the more common import of the phrase. In His earthly ministry, Jesus became like us in our humanity, sharing our weaknesses and sorrows, yet without sin (Mark 10:45; 1 Pet. 2:22). Indwelt by the Spirit, He obeyed and became the last Adam, the founding member of God’s new community of faith (1 Cor. 15). As such, in His resurrection Jesus is the down payment on the new community of Spirit-transformed sons of Adam and daughters of Eve who find their hope in Him. BACK TO EZEKIEL 2:1

STUDY NOTE FOR EZEKIEL 2:6 briers ... thorns ... scorpions. These metaphors refer to those who are going to persecute Ezekiel for bringing an unpopular message from God (1 Kin. 18:4; Jer. 20:7–18; Matt. 23:29–31, 34, 37). His ministry will be painful and frustrating and his audience unresponsive (cf. Is. 6:9–13). However, Ezekiel is not responsible for the people’s rejection of his message; his task is to deliver it faithfully, so that when God holds them to account, they will not be able to deny that a prophet has been among them. BACK TO EZEKIEL 2:6

STUDY NOTE FOR EZEKIEL 2:9–3:3 In other accounts of the prophetic call, once the commission is given, God often provides a sign to confirm it (Ex. 3:12; Jer. 1:11–14). Moses said that God would put His word into the mouths of the prophets (Deut. 18:18). Here that promise is depicted visibly, as Ezekiel has to eat a scroll covered with unappetizing words of God’s judgment. Yet Ezekiel is not like his contemporaries who refuse to obey God. Surprisingly, although the scroll looks distasteful, when Ezekiel eats it, he finds it as sweet as honey. Obedience turns a bitter meal into pleasant fare, while disobedience ruins even the best food. BACK TO EZEKIEL 2:9

STUDY NOTE FOR EZEKIEL 2:10 front ... back. Scrolls in Ezekiel’s day are ordinarily written only on one side, but here the indictment against the people’s sin is too long to be contained on one side of the scroll, and it spills over to fill the other side as well (cf. Zech. 5:3; Rev. 5:1).

lamentation and mourning and woe. Most of the first half of the book of Ezekiel consists of oracles of judgment against Judah (chs. 1–24). BACK TO EZEKIEL 2:10

STUDY NOTES FOR EZEKIEL 3

STUDY NOTE FOR EZEKIEL 3:4 the house of Israel. Ezekiel is sent to the Lord’s own people, but they do not receive him (cf. John 1:11). If the prophet were to be sent to a people who speak a different language and have a different culture, it would be far easier to reach them with God’s message. BACK TO EZEKIEL 3:4

STUDY NOTE FOR EZEKIEL 3:7 to you ... to me. The Lord identifies His messengers with Himself (cf. Luke 10:16; John 13:20). The house of Israel is not only closed to listening to Ezekiel but is also closed to hearing the One who has sent the prophet to them. BACK TO EZEKIEL 3:7

STUDY NOTE FOR EZEKIEL 3:8 made your face as hard. Ezekiel’s name in Hebrew means “God makes strong, hardens.” BACK TO EZEKIEL 3:8

STUDY NOTE FOR EZEKIEL 3:12 Spirit lifted me up. Ezekiel more than once describes his visionary experiences in terms of transport by the Spirit (v. 14; 8:3; 11:1, 24; 40:1–3; 43:5). See 2 Kin. 2:11, 16; 2 Cor. 12:1, 2. Here, the Spirit brings him back from his vision to the ordinary world of the exiles. BACK TO EZEKIEL 3:12

STUDY NOTE FOR EZEKIEL 3:14, 15 bitterness ... of my spirit ... overwhelmed. As the prophetic spokesman for God, he begins to feel some of the bitterness and anger that God feels against sin. At the same time, as one of the exiles, Ezekiel is overwhelmed at the prospect of such a fearsome judgment to come. Like Job’s counselors, he sits silently for seven days (Job 2:13), unable to say a word in the face of such deep tragedy.

Tel-abib. The precise location is not known. BACK TO EZEKIEL 3:14, 15

STUDY NOTE FOR EZEKIEL 3:16 word of the Lord. This phrase occurs more than fifty times in Ezekiel, more than in any other prophetic book. BACK TO EZEKIEL 3:16

STUDY NOTE FOR EZEKIEL 3:17 watchman. Ezekiel is responsible for those to whom he ministers and has to warn them of any impending threat, just as a watchman for a city acts as a lookout, providing advance warning of an enemy’s approach. Failure to issue the warning would make him accountable for any misfortune that resulted. The image of a watchman also occurs elsewhere in the OT (33:1–9; cf. Is. 56:10; Jer. 6:17; Hos. 9:8). People in a city never ignore the cry of an ordinary watchman, yet they will not listen to Ezekiel (vv. 6, 7; cf. Is. 22:1–14). In this case, the approaching enemy is God Himself. BACK TO EZEKIEL 3:17

STUDY NOTE FOR EZEKIEL 3:18–21 righteous and wicked. The prophet is to preach equally to all, and the individual’s true status as righteous or wicked will be revealed by their response to his message. Whether they were previously regarded as “righteous” or “wicked,” if they heed his words, they will receive life, while they will die if they ignore him. The distinguishing characteristic that leads to life rather than death is thus not previous status but present faith in the Lord’s word through His prophet. BACK TO EZEKIEL 3:18

STUDY NOTE FOR EZEKIEL 3:22 hand of the Lord. Ezekiel uses this phrase to describe how revelation comes to him (v. 14; 8:1; 33:22; 37:1; 40:1). BACK TO EZEKIEL 3:22

STUDY NOTE FOR EZEKIEL 3:23 valley. The word means an open area between mountains and can be translated either “valley” or “plain.” The same term occurs in Ezekiel’s vision of the “valley” of dry bones (37:1). There, again, he falls on his face when he sees the glory of the Lord. Seeing God’s glory is not something to which someone becomes accustomed; it is always overwhelming. BACK TO EZEKIEL 3:23

STUDY NOTE FOR EZEKIEL 3:25–27 The prophet is God’s prisoner, shut up in his own house and tied up with cords. Even his tongue is under house arrest, as it were, so that he becomes unable to speak. The prophet is not completely mute, but speaks only when he receives revelation from God. Ezekiel delivers many oracles to the exiles in the six years between his call and the destruction of Jerusalem. However, he is not permitted to intercede for them with God because the time for dialogue between God and His people has passed. Ezekiel remains speechless until news of Jerusalem’s fall arrives in Babylon (24:27). At that point, with the completion of God’s judgment on His people, the prophet is free to speak on their behalf once more. BACK TO EZEKIEL 3:25

STUDY NOTES FOR EZEKIEL 4

STUDY NOTE FOR EZEKIEL 4:1–3 Prophets sometimes perform sign-acts that illustrate their messages. This is especially the case when they are preaching to an unresponsive audience (1 Kin. 11:30; 22:11; 2 Kin. 13:17; Is. 20:2–4; Jer. 13:1–14; 19:1–10). Bricks or clay tablets, about ten inches (25 cm) by twenty inches (51 cm) in size, have been found throughout Mesopotamia with maps or architectural drawings inscribed on them. The prophet uses a clay tablet with a picture of Jerusalem as the centerpiece of a tableau depicting the siege of the city in 586 B.C., which ended with its destruction. BACK TO EZEKIEL 4:1

STUDY NOTE FOR EZEKIEL 4:3 iron griddle. The prophet uses a large flat griddle on which bread is baked in an oven. Since the prophet represents God in this miniature drama, the iron griddle standing on edge represents the wall that exists between God and Jerusalem. Their prayers will not reach Him, and He will not intervene on their behalf. In fact, Ezekiel depicts God with His face aggressively directed toward the city. BACK TO EZEKIEL 4:3

STUDY NOTE FOR EZEKIEL 4:4 place the punishment. The dual nature of the prophetic office—representing God to the people and the people to God—is seen in the second half of the symbolic action. Having represented God in the first part, the prophet now represents the people and bears their sin (cf. Ex. 32:30–32; Rom. 9:3). BACK TO EZEKIEL 4:4

STUDY NOTE FOR EZEKIEL 4:5, 6 390 ... forty. The time period to which the numbers 390 and forty refer is hard to interpret. Each day represents one year (v. 6; cf. Num. 14:34; Dan. 9:24–27). It may be that the forty days do not follow the 390 days (for a total of 430), but are concurrent with them. A 390-year history of sin would stretch back almost to the building of Solomon’s temple. The forty years for the house of Judah may represent a lost generation, like the generation that bore the wrath of God for forty years in the wilderness (Num. 14:34). On the other hand, some regard the total of 430 years as a symbolic reference to the length of Israel’s sojourn in Egypt (Ex. 12:40, 41). This hints at the possibility of a new exodus for God’s people at the end of this time period. Jewish interpretation assumes that the number represents the years up until the reign of Josiah; however, his reign is not included since he is considered righteous. BACK TO EZEKIEL 4:5, 6

STUDY NOTE FOR EZEKIEL 4:7 set your face toward the siege of Jerusalem. Ezekiel was to take both parts in the drama, representing God in His anger against the city as well as the city itself. BACK TO EZEKIEL 4:7

STUDY NOTE FOR EZEKIEL 4:8 place cords upon you. Lying on his side while bound probably means that Ezekiel is immobile for a significant part of each day. Yet it is unlikely that he is permanently bound since he still has to prepare his meals (vv. 8–13). BACK TO EZEKIEL 4:8

STUDY NOTE FOR EZEKIEL 4:9–11 Ezekiel must exist on siege rations while he enacts the siege of Jerusalem. These rations reflect the privations during a siege (Deut. 28:52–57; 2 Kin. 6:25; 7:12; Jer. 15:2; 19:9), when there is not enough of any one kind of grain to make a whole loaf. As a result, Ezekiel’s food is a strange and unpalatable mixture of grains and legumes. BACK TO EZEKIEL 4:9

STUDY NOTE FOR EZEKIEL 4:10 twenty shekels. About eight ounces (0.24 L ; text note). BACK TO EZEKIEL 4:10

STUDY NOTE FOR EZEKIEL 4:11 the sixth part of a hin. This water ration is just over a pint (0.6 L). BACK TO EZEKIEL 4:11

STUDY NOTE FOR EZEKIEL 4:12–15 Ceremonial cleanness is all but impossible to observe during a siege, even for a priest like Ezekiel. It is even harder in exile. Human excrement is considered impure in the Mosaic law (Deut. 23:13), and the prophet is repulsed by God’s command to him, protesting that he has never violated the dietary laws restricting the kinds of food Israel is permitted to eat (44:31; cf. Ex. 22:31; Lev. 7:19–24; 11:8, 39, 40; 22:8; Deut. 14:3, 8). God permits him to substitute cattle manure, which is a widely used fuel in parts of the Near East in our own day. BACK TO EZEKIEL 4:12

STUDY NOTES FOR EZEKIEL 5

STUDY NOTE FOR EZEKIEL 5:1 razor. Cutting facial hair was a matter of great personal shame in the ancient Near East (2 Sam. 10:4, 5; Is. 7:20; 50:6), as it represented a symbolic loss of manhood. Like the Assyrians before them, the Babylonians used it as a means of humiliating captured soldiers. Using a sharp sword as a razor connects this sign-act with the preceding ones and points to the arrival of the time of judgment. The careful weighing and dividing of the hair suggests God’s carefully measured judgment on His people. BACK TO EZEKIEL 5:1

STUDY NOTE FOR EZEKIEL 5:5–17 Ezekiel interprets the symbolism of vv. 1–4: the hairs burned in fire represent those who will die of plague or disease during the siege; the hairs struck with the sword represent those who will die in battle and the aftermath of the siege; the hairs dispersed by the wind represent those who will be carried into exile. Ezekiel does not elaborate on the significance of the few hairs that are retained in the folds of his garment, but they symbolize the survivors who will remain in Jerusalem (Jer. 40:7–12). Some of this tiny group will subsequently be removed and destroyed by fire. Very few of those in Jerusalem will survive the wrath to come. BACK TO EZEKIEL 5:5

STUDY NOTE FOR EZEKIEL 5:10 eat their sons. Israel’s idolatry and refusal to obey the Lord’s commands will have serious consequences (see Lev. 26:1, 2, 14, 15). As a result, the curses threatened in the rest of Lev. 26 will fall on them. These include cannibalism (Lev. 26:29), being scattered among the nations (Lev. 26:33), famine (26:26) and disease, and the sword (26:25). Yet God promises in Lev. 26:44, 45 that these covenant curses will not be His final word. He will remember His covenant and spare a remnant of His people in spite of their sin and unfaithfulness. BACK TO EZEKIEL 5:10

STUDY NOTES FOR EZEKIEL 6

STUDY NOTE FOR EZEKIEL 6:1–3 Ezekiel’s address to the mountains of Israel as if he can see them has prompted some to suggest that for part of his ministry Ezekiel is in Israel instead of with the exiles in Babylon. However, though the hills and mountains of Israel are his metaphorical audience, the real audience is the community of exiles. Compare Ezekiel’s prophecy regarding the people of Edom, which is addressed to Mount Seir (ch. 35). This part of Israel is the nation’s political heartland, but it has likewise become infected with idolatry, marked by many pagan places of worship. BACK TO EZEKIEL 6:1

STUDY NOTE FOR EZEKIEL 6:3 high places. The Canaanites normally worshiped their gods on hilltops. God commanded the Israelites to eradicate the high places when they came into the land (Num. 33:52; Deut. 12:1–3; 33:29). However, the high places have continued to flourish long after the temple was built (16:16; Jer. 7:31; 19:5; 32:35; 48:35). The people have been worshiping Canaanite gods there or have converted the pagan shrines for use in a combination of Canaanite practices and their own. The continued existence of the high places is a particular offense to the writer of the book of Kings (1 Kin. 11:7; 12:31, 32; 13:2, 32; 14:23; 2 Kin. 12:3; 14:4; 15:4, 35; 17:29; 23:5, 8, 13, 15, 19, 20). BACK TO EZEKIEL 6:3

STUDY NOTE FOR EZEKIEL 6:5 dead bodies. The shrines will be desecrated by the presence of dead bodies (9:7; cf. Num. 19:16, 18; 1 Kin. 13:2; 2 Kin. 23:14–16; 2 Chr. 23:14, 15; 34:5). BACK TO EZEKIEL 6:5

STUDY NOTE FOR EZEKIEL 6:7 you shall know that I am the Lord. Ezekiel makes frequent use of this “recognition formula” (cf. 7:4, 9; 11:10, 12; 12:20). The Lord reveals Himself as the ruler of history by announcing events beforehand. He will demonstrate his power by bringing judgment upon His rebellious people, just as the terms of the covenant at Mount Sinai require. BACK TO EZEKIEL 6:7

STUDY NOTE FOR EZEKIEL 6:8 escape. Ezekiel introduces the remnant theme (9:8; 11:12, 13; 12:16; 14:22, 23; 20:39–44). The remnant is a group or individual who has experienced some calamity, ordinarily in judgment for sin, and has survived. This group of survivors becomes the nucleus for the continuation of the group; they embody the future hopes of the people, and they inherit the promises of God afresh. The exile is to be a period of purging and refining so that a purified people can emerge from it. BACK TO EZEKIEL 6:8

STUDY NOTE FOR EZEKIEL 6:14 Riblah. See text note. The exact location is uncertain, although the context seems to require a well-known place. The Hebrew letters for “d” and “r” look similar and were occasionally confused by scribes. Nebuchadnezzar set up his court at Riblah and there executed many of Jerusalem’s military and civilian leaders after its fall (2 Kin. 25:6, 21). The Lord can demonstrate His power and holiness by destroying rebels as well as by purifying them. BACK TO EZEKIEL 6:14

STUDY NOTES FOR EZEKIEL 7

STUDY NOTE FOR EZEKIEL 7:2 The judgment spreads outward from Jerusalem to the mountains of Israel, and then to the four corners of the land.

the end is upon you. Judgment is no longer merely nigh, as was the case in the previous oracles, but is actually upon them. There is no chance of God’s changing His mind or relenting, for the people’s judgment is richly deserved for their sins. BACK TO EZEKIEL 7:2

STUDY NOTE FOR EZEKIEL 7:7 a day. OT prophets often speak of “the day” or “the day of the Lord” (30:3–9; cf. Is. 2:12–17; 13:6–10; 34:8–12; 61:1–3; 63:3–6; Joel 2; 3; Amos 5:18–20; Obad. 8, 15; Zeph. 1:1, 2:15; Zech. 14; Mal. 4:1–3). This is the day when the Lord comes to judge His enemies and to vindicate His name. Depending on the context in which it is spoken by the prophet, the day of the Lord can mean joy or sorrow for Israel. For the use of “the day of the Lord” in the NT, see Rom. 2:16; 1 Cor. 1:8; 5:5; 2 Cor. 1:14; Phil. 1:6, 10; 2:16; 2 Tim. 1:12, 18; 4:8; Heb. 10:25; 2 Pet. 2:9; 3:12; Rev. 16:14. BACK TO EZEKIEL 7:7

STUDY NOTE FOR EZEKIEL 7:9 I am the Lord, who strikes. The same God who was once “the Lord, your healer” (Ex. 15:26) has become “the Lord, who strikes.” BACK TO EZEKIEL 7:9

STUDY NOTE FOR EZEKIEL 7:10 Judah’s sin has reached full measure and she is ripe for destruction. BACK TO EZEKIEL 7:10

STUDY NOTE FOR EZEKIEL 7:12–27 Judah’s end is depicted in two parallel panels, vv. 12–18 and vv. 19–27. Each proclaims the futility of money in the face of imminent conflict, then announces the coming of war and its associated horrors before declaring that all power and strength will be worthless on that day. Whether a buyer or a seller, or even someone with stores of silver and gold, which are the traditional last resort in a crisis, everyone will be forced to dispose of all of their assets. In fact, their silver and gold will not merely be worthless but unclean (v. 20), something hateful and disgusting because of their association with their former idols.

Because the Lord chose Jerusalem as His dwelling and miraculously fought on the city’s behalf in the past (2 Kin. 18; 19; 2 Chr. 32; Is. 36; 37), Judah has long trusted in the notion that the city is inviolable. Ezekiel’s contemporary Jeremiah also warns the inhabitants of the city not to trust in the existence of the temple as a guarantee of their own security (Jer. 7:1–15; 26:1–19). BACK TO EZEKIEL 7:12

STUDY NOTES FOR EZEKIEL 8

STUDY NOTE FOR EZEKIEL 8:1–18 The prophet sees four different types of idolatry flourishing in the city: (1) worship of the “image of jealousy” (vv. 5, 6); (2) worship of “beasts” (vv. 7–13); (3) the “Tammuz” cult (vv. 14, 15); and (4) worship of the “sun” (v. 16). All segments of society are involved: elders (vv. 11, 12), women (v. 14), and priests (v. 16). The abominations increase in each scene as one approaches the center of Jerusalem, where the temple of the Lord is.

8:1 In the sixth year, in the sixth month, on the fifth day of the month. Fourteen months after the initial vision. Much of the time in between was occupied by the sign-acts of ch. 4. BACK TO EZEKIEL 8:1

STUDY NOTE FOR EZEKIEL 8:3 to Jerusalem. It is not necessary to conclude that Ezekiel goes physically to Jerusalem. His visionary experience of transport is not unlike other visionary experiences in the Bible (3:12, 14; 37:1; 40:1; cf. 2 Cor. 12:2). Judah’s elders gather in the prophet’s house in Babylon, most likely seeking words of encouragement and comfort. Instead, they hear words of condemnation of their sins and those of their community.

gateway ... north. This leads from the outer to the inner court of the temple. The north is the direction from which Judah’s enemies normally come, so the idol has likely been placed there in an attempt to guard the temple and city from attack. BACK TO EZEKIEL 8:3

STUDY NOTE FOR EZEKIEL 8:5 image of jealousy. Verse 3 defines the image as something that “provokes to jealousy,” that is, it provokes the anger of the God who is jealous for His own honor (Ex. 20:5). God’s glory belongs there (v. 4); the idol does not. This idol is probably an image of Asherah, a Canaanite goddess who is possibly viewed as Yahweh’s consort by the people. Manasseh put an image of this kind in the temple (2 Kin. 21:7). BACK TO EZEKIEL 8:5

STUDY NOTE FOR EZEKIEL 8:8–12 dig in the wall. The first abomination was very public, while the second is very private, behind an entrance concealed by a wall. Seventy elders of Israel, the same number who saw God in Moses’s day (Ex. 24:1–11), are offering incense to animal-shaped deities, an Egyptian practice. The incense is believed to ward off demonic spirits. Instead of seeing God, like the elders of Moses’s day, these elders affirm that “the Lord does not see us.” However, the fact that the Lord gives this vision to His prophet is proof that they are wrong. BACK TO EZEKIEL 8:8

STUDY NOTE FOR EZEKIEL 8:11 Jaazaniah the son of Shaphan. Shaphan was a key leader in Josiah’s reform (2 Kin. 22:3–14; 2 Chr. 34:8, 15–20). BACK TO EZEKIEL 8:11

STUDY NOTE FOR EZEKIEL 8:14 Tammuz. At the time of Ezekiel, Tammuz (the Babylonian god Dumuzi) is worshiped both as a fertility god and as the lord of the underworld. Rites used in worship of Tammuz are tied to the annual cycles of death and rebirth of vegetation. When plants wither under the heat of the summer sun, Tammuz is thought to have died and descended to the underworld; mourning rites mark his passing. The reappearance of vegetation is viewed as the return of Tammuz; fertility rites seek to ensure the productivity of the land. Ritual lamentation for a dead idol has now been substituted for the worship of the true and living God. BACK TO EZEKIEL 8:14

STUDY NOTE FOR EZEKIEL 8:16 twenty-five men. The area between the altar and the portico of the temple is ordinarily restricted to priests, yet all of the normal rules of the temple are being flouted in this vision. It is likely, therefore, that these are the elders who are the first to be judged in the next chapter (9:6). The temple faces east, yet these men literally turn their backs on the house of God and worship the rising sun instead (2 Kin. 21:5; 23:11). Astral cults were common in the ancient Near East. BACK TO EZEKIEL 8:16

STUDY NOTE FOR EZEKIEL 8:17 violence. The sins denounced in this chapter primarily refer to a comprehensive range of corrupt religious practices. However, corrupt religion is inevitably accompanied by corrupt relations between people, so that the entire land is described as full of violence or lawlessness. This theme is further developed in 9:9 and 11:6. In light of these abominations, judgment on Jerusalem is inevitable.

branch to their nose. A defiant and perhaps vulgar gesture. BACK TO EZEKIEL 8:17

STUDY NOTES FOR EZEKIEL 9

STUDY NOTE FOR EZEKIEL 9:1 each with his destroying weapon. The nation’s idolatry will not go unpunished (cf. 2 Chr. 15:12, 13). Though the slayers are described as men (vv. 1, 2), they are probably angelic warriors (Ex. 12:23–30; 1 Chr. 21:15–20) who have been assigned to execute the idolaters. BACK TO EZEKIEL 9:1

STUDY NOTE FOR EZEKIEL 9:2 clothed in linen. Linen garments are holy and are therefore worn by angels and those in the presence of God (Dan. 10:5; 12:6, 7; Rev. 15:6; 19:8, 14), as well as by priests (Ex. 28:31–42).

a writing case. This man is a scribe, apparently charged with keeping the heavenly record (Ex. 32:32, 33; Pss. 69:28; 139:16; Dan. 12:1; Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27). In this case, the record involves marking out those who are faithful to God in the midst of the general unfaithfulness around them (cf. Mal. 3:16).

bronze altar. This altar in the outer courtyard is where the sacrifices are offered. BACK TO EZEKIEL 9:2

STUDY NOTE FOR EZEKIEL 9:3 the glory of the God of Israel. During the old covenant period, the glory cloud that represents the divine presence normally dwells between the cherubim on top of the ark of the covenant. Now it has left the Most Holy Place and moved to the entrance to the temple as the first stage in God’s forsaking Jerusalem (10:18, 19; 11:22, 23). BACK TO EZEKIEL 9:3

STUDY NOTE FOR EZEKIEL 9:4 mark. Before the six destroying angels are unleashed, the Lord sends the priestly figure to mark all those who mourn over the abominations taking place in Jerusalem (cf. Rev. 7:3; 14:9). Those who are marked out in this way will be protected in the destruction of Jerusalem, just as their forefathers in Egypt were protected by the blood of the Passover lamb (Ex. 12:21–23). BACK TO EZEKIEL 9:4

STUDY NOTE FOR EZEKIEL 9:5, 6 As in the first Passover, all who are unprotected will be destroyed, including women and children. No one will escape except those marked on their foreheads. This foreshadows the final day of the Lord, when judgment on those who remain outside of Christ will be similarly all-encompassing. Judgment begins with the house of the Lord (1 Pet. 4:17), starting with the sun-worshipers who were involved in the climactic abomination in ch. 8. BACK TO EZEKIEL 9:5, 6

STUDY NOTE FOR EZEKIEL 9:7 Defile the house. Normally, ancient people are careful not to defile the sacred ground of a temple by allowing people to be executed there. Queen Athaliah, for example, was dragged outside the temple before she was put to death (2 Kin. 11:15, 16). In this case, however, the temple has already become so defiled by the sins of the people that the Lord Himself gives the command, “Defile the house.” Once the Lord’s presence has departed, the temple is an empty shell. BACK TO EZEKIEL 9:7

STUDY NOTE FOR EZEKIEL 9:8 I was left alone. Ezekiel fears that the recording angel might not have found anyone faithful to mark and that he will be the sole remnant. In response, the Lord points Ezekiel to the enormity of Israel’s sins, which underscore his fears. Yet at this crucial moment, the recording angel returns and reports that his mission has been a success. Ezekiel is not told how many people have been marked out for salvation, but the angel’s positive report tempers the scope of the judgment. BACK TO EZEKIEL 9:8

STUDY NOTE FOR EZEKIEL 9:9 blood. The indictments in ch. 8 concentrated on idolatry and cultic offenses; here the issue is not the relationship between God and His people, but relations among the people. The prophet is elaborating on the violence and lawlessness mentioned in 8:17. BACK TO EZEKIEL 9:9

STUDY NOTES FOR EZEKIEL 10

STUDY NOTE FOR EZEKIEL 10:1 cherubim. See note on 1:5–9. The vision of chs. 8–11 is closely connected with the opening vision of ch. 1. Via an expanse, the same heavenly throne-chariot is separated from the creatures that bear it. The whirling wheels are still in motion. However, in this new location of the temple, Ezekiel is able to recognize that the living creatures of ch. 1 are actually cherubim, the enforcers of divine judgment. BACK TO EZEKIEL 10:1

STUDY NOTE FOR EZEKIEL 10:2 Fill your hands with burning coals. Like Sodom and Gomorrah, the defiled city of Jerusalem will be burned with fire from on high (see Gen. 19). This visionary scene reveals the heavenly acts that precede the historical events in which King Nebuchadnezzar fills the city with corpses and burns it with fire. BACK TO EZEKIEL 10:2

STUDY NOTE FOR EZEKIEL 10:7 stretched out his hand. The cherub reaches inside the pillar of fire to retrieve the flames that will devour the city (v. 2). BACK TO EZEKIEL 10:7

STUDY NOTE FOR EZEKIEL 10:12 eyes. See Deut. 11:12; 2 Chr. 16:9; Prov. 15:3; Zech. 3:9; 4:10; Rev. 4:8. Once again, this reveals the folly of the elders’ statement, “The Lord does not see us” (Ezek. 8:12). He did not previously forsake the land, but now He will, having been driven out by their sin. BACK TO EZEKIEL 10:12

STUDY NOTE FOR EZEKIEL 10:14 cherub. This face was an ox or bull in the earlier vision (1:10). BACK TO EZEKIEL 10:14

STUDY NOTE FOR EZEKIEL 10:18, 19 the glory of the Lord went out . . . the east gate. God’s glory departs in stages, slowly, as if reluctant to leave His former home. It departs to the east, the same direction from which it will return in ch. 43. BACK TO EZEKIEL 10:18, 19

STUDY NOTES FOR EZEKIEL 11

STUDY NOTE FOR EZEKIEL 11:1 twenty-five men. Having seen the divine perspective on Jerusalem, the Spirit enables Ezekiel to overhear the words of the earthly inhabitants.

Jaazaniah the son of Azzur. Not the same person as Jaazaniah the son of Shaphan (8:11). BACK TO EZEKIEL 11:1

STUDY NOTE FOR EZEKIEL 11:3 The time is not near to build houses. The counsel given by the twenty-five prominent men is not entirely clear, but it is likely that they are asking a rhetorical question: “Isn’t it time to build houses?” If so, they are advising the people that Jerusalem’s future is secure enough to invest in building houses, which is not merely foolish advice but wicked counsel in this context, since it assumes that God cannot or will not act against the sins all around them.

cauldron ... meat. Jerusalem’s leadership believes that the city’s defenses will be sufficient to protect its most valuable inhabitants, just as a cooking pot protects the desirable meat inside it. The unwanted scraps (the exiles), however, are thrown into the fire. BACK TO EZEKIEL 11:3

STUDY NOTE FOR EZEKIEL 11:7–9 The city’s defenses (the cauldron) will not protect the inhabitants of Jerusalem (the meat). As they were once brought out of Egypt and delivered from the hands of the Egyptians, now they will be driven out of the land and delivered into the hands of foreigners who are themselves the agents of the Lord’s judgment. BACK TO EZEKIEL 11:7

STUDY NOTE FOR EZEKIEL 11:13 Pelatiah. Ironically, this name means “Yahweh provides escape.” Just as in ch. 9, Ezekiel sees the judgment that the Lord has pronounced immediately being enacted. When this man dies suddenly and unexpectedly during Ezekiel’s vision, Ezekiel fears that all hope of escape has died with him, causing Ezekiel to pose the same question as in 9:8. BACK TO EZEKIEL 11:13

STUDY NOTE FOR EZEKIEL 11:15 kinsmen. Instead of the usual term, this is literally “the men of your redemption,” that is, close relatives who act to preserve the family and property in case of an emergency such as bankruptcy (Ruth 2:20 note). In the case of Ezekiel and his fellow exiles, entire families have been transported, leaving no one in Judah to guard the inheritance. However, God Himself will be their protector. BACK TO EZEKIEL 11:15

STUDY NOTE FOR EZEKIEL 11:16 sanctuary. Since the exiles are far from the temple in Jerusalem, God Himself will substitute as their sanctuary. The Lord has not simply departed from the sanctuary in Jerusalem; He has departed to the exiles in order to identify with them in their sufferings. Jesus later takes the place of the temple (Matt. 26:61; 27:40; John 2:19), and through the Spirit His followers become His temple (1 Cor. 3:16, 17; 2 Cor. 6:16; 1 Pet. 2:5). BACK TO EZEKIEL 11:16

STUDY NOTE FOR EZEKIEL 11:17–21 The exile in Babylon will not be permanent. After God’s judgment is complete, He will bring His remnant back in a new exodus to Israel. The Lord will also change them on the inside, giving them an undivided heart of loyalty to the Lord and a new, responsive spirit in place of their old hearts of stone. This inner transformation in their hearts will lead to new levels of obedience to the Lord’s statutes and rules. The goal of the covenant will be achieved: God dwelling in the midst of His holy people. This is the first clear indication of hope in the book of Ezekiel.

According to the book of Hebrews, the new heart and new spirit promised here to God’s old covenant people have been received by His new covenant people—all those who trust in Christ alone for salvation (Heb. 8:8–13). As the Spirit renews believers’ thinking, God enables them to put off old ways of disobedience and to put on new acts of faithfulness to Him (Eph. 4:22–24). If anyone is in Christ, he is new creation (2 Cor. 5:17). BACK TO EZEKIEL 11:17

STUDY NOTE FOR EZEKIEL 11:22–24 At the close of his vision, Ezekiel sees the glory cloud depart from the city of Jerusalem and move east across the Kidron Valley to the Mount of Olives as it departs from the city. But God has not forsaken the city forever. Ezekiel later describes the glory of God returning to Jerusalem (ch. 43). In the meantime, the Spirit of God returns the prophet to Babylon so that he can communicate this vision to the people there. BACK TO EZEKIEL 11:22

STUDY NOTES FOR EZEKIEL 12

STUDY NOTE FOR EZEKIEL 12:1–16 Another sign-act (4:1–3 note). The prophet depicts the exile of his countrymen who have remained in Jerusalem by packing a few precious articles to carry, as if he were a refugee, and digging through the wall, as if seeking to escape from a besieged city without being noticed. BACK TO EZEKIEL 12:1

STUDY NOTE FOR EZEKIEL 12:2 rebellious. See 2:3–8; 3:9, 26, 27. The inhabitants of the land of Judah are not the only rebels; the exiles among whom Ezekiel lives have the same heart issue.

eyes ... ears. Cf. Deut. 29:4; Prov. 20:12; Is. 6:9, 10; 32:3; Jer. 5:21; Matt. 13:15, 16; Mark 8:18; Acts 28:26, 27; Rom. 11:8. The entire section frequently alludes to seeing (vv. 4–7, 12, 13). BACK TO EZEKIEL 12:2

STUDY NOTE FOR EZEKIEL 12:4 evening. Digging through the wall of a house under cover of darkness represents a furtive escape (v. 5). Ezekiel vividly portrays Zedekiah’s abortive effort to escape from Nebuchadnezzar (vv. 10, 11; 2 Kin. 25:3–7). Compare with the exodus (see Ex. 12:11). BACK TO EZEKIEL 12:4

STUDY NOTE FOR EZEKIEL 12:6 cover. Covering the face is a gesture of shame or grief (24:17, 22; cf. Lev. 13:45; 2 Sam. 19:4; Esth. 6:12; 7:8; Pss. 44:15; 69:7). In this context, it suggests that the exiles will never see Jerusalem again, and more particularly, that Zedekiah will lose his sight (vv. 12, 13; 2 Kin. 25:7). BACK TO EZEKIEL 12:6

STUDY NOTE FOR EZEKIEL 12:13–16 God is described as a hunter or fowler (17:20; 32:3; cf. Job 19:6; Is. 8:14; 24:18; 51:20; Jer. 50:24; Lam. 1:13; Hos. 7:12). Zedekiah’s tragic end is not simply the result of Babylonian expansionism but the Lord’s act of judgment. Only a handful of those who have remained in Judah would escape. These will declare their abominations to their captors by acknowledging the justice of God’s judgment. BACK TO EZEKIEL 12:13

STUDY NOTE FOR EZEKIEL 12:17–20 Another sign-act (Introduction: Genre and Literary Features). The prophet is to tremble in fear as he eats his food and drinks his water, representing the terror that the inhabitants of Jerusalem will feel as they see their doom approaching. The exiles in Babylon are actually the fortunate ones, not those who have been left behind in Jerusalem. BACK TO EZEKIEL 12:17

STUDY NOTE FOR EZEKIEL 12:21–14:11 These passages are united by a concern with false prophecy. The OT uses a number of criteria for distinguishing true from false prophecy. These criteria focus on what the message is, how it is received, and who receives it. (1) The preeminent criterion for true or false prophecy is the fulfillment of the prophet’s words (Deut. 18:21, 22). His message must not contradict earlier revelation (Deut. 13:1–5). The message of a true prophet often runs against popular sentiment, and true prophets are regularly persecuted because of their unpopular pronouncements (Jer. 20:7–10; 38:1–13; cf. Matt. 23:34, 35). (2) Certain means of discerning God’s will are forbidden (Deut. 18:9–14), including divination, spiritism, and sorcery. However, prophets can receive revelation through dreams and visions (Num. 12:6–8). (3) The true prophet is admitted to God’s confidence (Jer. 23:18). The experience of admission to God’s councilas if to a divine assembly is often reported in a call narrative (1:4–3:15 note). Finally, the prophet’s character must be consistent with the glory of the God he serves. It is not always easy to distinguish true from false prophecy at the time it is given, as false prophets can make all sorts of claims (1 Kin. 22) and prophecies are not always fulfilled immediately. BACK TO EZEKIEL 12:21

STUDY NOTE FOR EZEKIEL 12:22 every vision comes to nothing. The first popular slogan about prophecy is that time is passing and the visions are not coming to pass. Therefore, the people conclude that the prophets can safely be ignored. However, the Lord declares that all of the prophecies will be fulfilled. He will eliminate false visions and then soon bring about the true visions that He has given to His prophets. BACK TO EZEKIEL 12:22

STUDY NOTE FOR EZEKIEL 12:27 times far off. The people scoff that the prophecy will not be fulfilled in their lifetimes. The people have seen prophecies of judgment go unfulfilled for so long that they assume such prophecies are always about the distant future. That has led the people to the false assumption that the words of a prophet are always for the distant future. In the NT, a similar attitude of disbelief does not change the certainty of the return of Christ (2 Pet. 3:3, 4, 10; Rev. 10:6, 7). BACK TO EZEKIEL 12:27

STUDY NOTES FOR EZEKIEL 13

STUDY NOTE FOR EZEKIEL 13:2 prophesy from their own hearts. False prophets invent their own prophecies, while true prophets can speak only the words the Lord gives them. In this case, though, the false prophets will receive a true word from the Lord—ironically, a word declaring their own destruction (vv. 4–23). BACK TO EZEKIEL 13:2

STUDY NOTE FOR EZEKIEL 13:3 Woe. A word used by the prophets in declarations of divine judgment. BACK TO EZEKIEL 13:3

STUDY NOTE FOR EZEKIEL 13:4 jackals. The prophet describes the false prophets as being like jackals among ruins. These animals are not simply useless to Judean society but harmful as they scavenge food for themselves (cf. the “fox” in Neh. 4:3). These prophets claim to have a word from God, but their visions are false and their words are lies. BACK TO EZEKIEL 13:4

STUDY NOTE FOR EZEKIEL 13:5 not gone up into the breaches. The true prophet is willing to expose himself to risk on behalf of God’s people. When an attacking army breaches a wall around a city in Ezekiel’s day, the most dangerous assignment is repairing the gap. At such points, the false prophets are nowhere to be found; they are more interested in their own safety than the good of the people. The Hb. term for a gap is also used to describe Moses, who “stood in the breach” (Ps. 106:23) on behalf of Israel. Ultimately only Jesus Christ, the final prophet, can stand in the breach between God and humanity (1 Tim. 2:5). BACK TO EZEKIEL 13:5

STUDY NOTE FOR EZEKIEL 13:9 register. Probably the census list and civil register of Israel, the earthly counterpart of the heavenly records. See note on 9:2. The false prophets will not be listed among those who return to Judah after the exile (see Ezra 2). They have proclaimed “peace,” when there is no peace to be found (cf. Jer. 6:14; 8:11). BACK TO EZEKIEL 13:9

STUDY NOTE FOR EZEKIEL 13:10–16 Their false visions and lying divinations make these prophets like people who conceal the shoddy workmanship of a wall under a coat of whitewash (v. 10 text note). The wall might look substantial, but it cannot withstand the flood of God’s judgment, the day of the Lord when God Himself will bring judgment on the city. When it falls, it will destroy the false prophets along with it. BACK TO EZEKIEL 13:10

STUDY NOTE FOR EZEKIEL 13:17–23 The Bible mentions several true prophetesses, including Miriam, Deborah, Huldah, and Anna (Ex. 15:20; Judg. 4:4; 2 Kin. 22:14; 2 Chr. 34:22; Luke 2:36), as well as some false ones (Neh. 6:14; Rev. 2:20). The problem for Ezekiel in this passage is not that women are prophesying but that they are practicing magic and sorcery, activities specifically forbidden for Israel (12:21–14:11 note). They make their living by selling amulets and charms in exchange for small amounts of food, promising the power of life and deathto those who pay them. Such power belongs to true prophets as they proclaim God’s words (3:17–21; 33:1–9). The marketing tactics of these prophetesses discourages the righteous and encourages the wicked by declaring that judgment or acceptance by God depends on paying their fees, not on righteousness. The Lord will act to set His people free from their snare. BACK TO EZEKIEL 13:17

STUDY NOTES FOR EZEKIEL 14

STUDY NOTE FOR EZEKIEL 14:1 the elders of Israel. The leaders of the exiled community (see 8:1; 20:1). They visit the prophet, probably seeking a word of encouragement, but they instead hear a word of judgment. BACK TO EZEKIEL 14:1

STUDY NOTE FOR EZEKIEL 14:3 set the stumbling block. One of the prophet’s favorite phrases (vv. 4, 7; 7:19; 44:12). The elders have set up idols in their hearts and are tainted with the very same sins that affect those left behind in Jerusalem (8:10–12). Though outwardly they are serving the Lord, their hearts are elsewhere; such divided devotion deserves no response from the Lord (Ps. 24:3, 4). In exile, the Babylonian gods form a significant temptation because of their apparent power to give victories to the Babylonian king, who successfully conquers many nations. The exiles don’t necessarily want to abandon the Lord; they simply want to access the power of these deities. BACK TO EZEKIEL 14:3

STUDY NOTE FOR EZEKIEL 14:9 I ... have deceived ... I will stretch out my hand. Numerous biblical passages integrate the sovereignty of God and the moral responsibility of human beings without allowing the predetermined will of God to be used as an excuse for moral evil (Esth. 4:13, 14; Joel 2:32; Matt. 26:24, 25; Acts 2:23). In this section, idolaters without any intention of giving up their idolatry come to seek a prophetic word. By God’s arrangement, they find a prophet as false as they are, and both will come under God’s judgment. The prophet who serves them, though ordained by God, bears the responsibility for his wrongdoing (cf. 1 Kin. 22:19–25). Yet the goal of the Lord’s acts of judgment is not to destroy the exiles but to deliver them from their heart idolatries. God’s sovereign plan to have a people to call His own cannot be thwarted. BACK TO EZEKIEL 14:9

STUDY NOTE FOR EZEKIEL 14:12–23 The prophet is apparently addressing the view held by some that the presence of a certain minimal number of righteous people in Jerusalem will serve to protect the city (cf. Gen. 18:22–32). Although Ezekiel speaks of a hypothetical country, it is clear that Israel is in view since it is the only nation that has a covenant relationship with the Lord. If the nation breaks the conditions of its covenant, then it cannot complain if it experiences the curses specified in the covenant. These covenant curses are itemized in the form of four test cases, using four curses from the list in Lev. 26: famine (vv. 13, 14; Lev. 26:26), wild animals (vv. 15, 16; Lev. 26:22), war (vv. 17, 18; Lev. 26:25), and disease (vv. 14:19, 20; Lev. 26:25). BACK TO EZEKIEL 14:12

STUDY NOTE FOR EZEKIEL 14:14 Noah, Daniel, and Job. Though Noah was a righteous man and blameless among those of his generation (Gen. 6:9), the world was not spared because of his presence. Job, too, was blameless and upright (Job 1:1), but this did not spare his family. The identity of the Daniel mentioned is much debated. The Hb. spelling used here (Daniel) is different from that used for the name of the prophet Daniel, who was Ezekiel’s contemporary (Daniyyel), so some have assumed that Ezekiel is referring to a similarly named pagan heroic figure mentioned in an ancient Ugaritic text. However, such minor variations in the spelling of biblical names are extremely common, and it is unlikely that a true prophet like Ezekiel would pick a well-known pagan as a model of covenantal righteousness and wisdom. Each of the three biblical characters is famous for faithfulness in the midst of difficult circumstances. Yet even if the land contains not one but three such men, their righteousness cannot save the city of Jerusalem (cf. v. 20). How much more hopeless is Jerusalem’s condition, then, since she not only lacks such a righteous man but is filled with unrighteousness, and so will be affected not by one but by all four curses at once. The city is doomed to almost complete destruction. BACK TO EZEKIEL 14:14

STUDY NOTES FOR EZEKIEL 15

STUDY NOTE FOR EZEKIEL 15:1–8 The first in a series of metaphors, each of which depicts Jerusalem’s imminent judgment. BACK TO EZEKIEL 15:1

STUDY NOTE FOR EZEKIEL 15:3 anything. The wood of the vine is not fit to make into any worthwhile object, not even a peg on which to hang something. It has no strength or beauty; it is good only for the fire. God reminds the exiles that His choice of Israel as His people is not because of any intrinsic worth in them, but solely a matter of His grace (Deut. 7:6–8). BACK TO EZEKIEL 15:3

STUDY NOTE FOR EZEKIEL 15:4, 5 charred. If the wood of the vine is useless before it was burned, how much more useless will it be after it has been partially consumed by fire? The partial burning of Israel is probably a reference to the partial exile that took place in 597 B.C. with the deportation of Jehoiachin and a large portion of the city’s upper class, including Ezekiel. Even after this act of judgment, the city has not been redeemed but is actually worth even less. The prophet Zechariah likens the Babylonian exile to a fire when he describes the high priest as “a brand plucked from the fire” (Zech. 3:2). The vine metaphor is often used elsewhere as a symbol for Israel, expressing God’s personal care for His people as their gardener (Ps. 80:8, 9; Is. 5:1–7). Yet they have failed to return the good fruit that He expects from them (Is. 5:2; Jer. 2:21). Jesus is the true Vine that God Himself tends (John 15:1). He is thus the true Israel, and those who are in Him are the true, fruit-bearing community of God. On the other hand, those who are separated from Christ are worthless, fit only for the fire (John 15:5, 6). BACK TO EZEKIEL 15:4, 5

STUDY NOTE FOR EZEKIEL 15:8 they have acted faithlessly. Like the land destined for judgment in ch. 14, Jerusalem has been unfaithful to the Lord and therefore faces judgment. BACK TO EZEKIEL 15:8

STUDY NOTES FOR EZEKIEL 16

STUDY NOTE FOR EZEKIEL 16:1–63 Ezekiel tells the story of an unwanted child, her marriage, and infidelity. Hosea also uses marriage as an analogy of the covenant relationship between God and Israel (Hos. 1–3; see also Eph. 5:22–33; Rev. 19:7; 21:2, 9). Ezekiel’s speech appears to have a judicial setting; he recounts God’s charge against the nation from its earliest days to his own time, revealing Jerusalem’s true nature as a wanton prostitute. BACK TO EZEKIEL 16:1

STUDY NOTE FOR EZEKIEL 16:3 origin. Jerusalem was originally a pagan city; the first inhabitants are variously described as Amorites, Canaanites, Jebusites, and Hittites (v. 45; cf. Gen. 10:15, 16; Josh. 10:5; Judg. 1:21; 19:10, 11; 2 Sam. 5:6). It was not conquered in the days of Joshua, and it has retained a significant Canaanite population even after David finally captured it. BACK TO EZEKIEL 16:3

STUDY NOTE FOR EZEKIEL 16:4 your cord was not cut. Her parents did not perform the usual birth practices of cutting the umbilical cord, washing her, smearing her body with salt and oil, and swaddling her in tightly wrapped cloths. Instead, she was left exposed in a field to die, as happened regularly in antiquity to unwanted baby girls. BACK TO EZEKIEL 16:4

STUDY NOTE FOR EZEKIEL 16:6 wallowing in your blood. The Lord found her in this hopeless state and rescued her through His life-giving words. BACK TO EZEKIEL 16:6

STUDY NOTE FOR EZEKIEL 16:7 grew. The unwanted child grew up to be beautiful. The onset of puberty appeared with development of breasts (cf. 23:3) and the growth of hair; later the girl reached the age of sexual maturity (v. 8). In terms of the metaphor, the Lord blessed Jerusalem even prior to her becoming an Israelite city. BACK TO EZEKIEL 16:7

STUDY NOTE FOR EZEKIEL 16:8 spread the corner of my garment over you. Covering a woman with one’s garment is symbolic of entering into marital relations (Ruth 3:9). To “uncover” this relation is to violate it (Deut. 22:30).

I made my vow. The covenant relationship of God with Israel was sealed with the oath, “you shall be my people, and I will be your God” (36:28; Lev. 26:12; Jer. 11:4; 30:22; cf. Hos. 1:9). For the divine oath, see Gen. 15:7–21; 26:3; Deut. 1:8. This relates to the Davidic covenant, which has meant the election of Jerusalem as well as that of David and his descendants (Ps. 132). BACK TO EZEKIEL 16:8

STUDY NOTE FOR EZEKIEL 16:9–14 The foundling becomes a queen. She has received all the care she lacked when born and far more. Her life, status, wealth, and beauty all derive from the gracious gift of the One who has chosen her. He has provided beautiful jewelry for her and the finest of foods, which has led to her fame spreading throughout the world. BACK TO EZEKIEL 16:9

STUDY NOTE FOR EZEKIEL 16:17–19 All that the foundling-become-queen received from her loving husband and king is now turned to wantonness and promiscuity (cf. Deut. 6:10–12). She has thought that her beauty and splendor were her own achievements, not gifts from the Lord. She has given her clothes and jewels to her idols, along with the food with which the Lord had blessed her (cf. Hos. 2). Her actions demonstrate the irrationality of sin; there can be no sound reason for such behavior. BACK TO EZEKIEL 16:17

STUDY NOTE FOR EZEKIEL 16:20 sacrificed. For the practice of child sacrifice in Israel and among neighboring states, see v. 36; 20:31; cf. Lev. 18:21; 20:2–5; Deut. 12:31; 18:10; 2 Kin. 16:3; 17:17; 21:6; 23:10; Ps. 106:37, 38; Jer. 32:35; Mic. 6:7. In Jerusalem, these practices are associated with the Valley of the Son of Hinnom, south of the city. BACK TO EZEKIEL 16:20

STUDY NOTE FOR EZEKIEL 16:26 played the whore. Many of the prophets depict idolatry as adultery (e.g., Hos. 2), yet Ezekiel takes the illustration much further. Jerusalem acts like a prostitute, committing adultery on every street corner with an inexhaustible appetite for more. Instead of demanding payment for her services, like most prostitutes, Jerusalem herself has given gifts to her lovers (v. 33). Israel’s failure to obey God is not a matter of idolatry alone. Foreign alliances with Egypt, Assyria, and Babylon are also regarded as evidence of failure to trust God in the face of political difficulty. Such alliances were a breach of Israel’s exclusive allegiance to the Lord (cf. 23:7; 29:16; cf. Is. 7; 8; 30; 31; Jer. 2:36, 37; 22:20–22; Hos. 7:11–13). The writer of Chronicles emphasized this point particularly (2 Chr. 14:9–15; 16:1–9; 19:1, 2; 20; 25:6–8; 28).

Ezekiel’s language is deliberately graphic and offensive here, even more in the Hebrew than in most English translations. That offensiveness is precisely the point of the passage; the prophet will not be polite and restrained about the nation’s sin that is about to bring such devastating destruction upon their heads. BACK TO EZEKIEL 16:26

STUDY NOTE FOR EZEKIEL 16:37 gather them against you. She has sought the loyalty and affection of her lovers, but instead they have become the instruments of her humiliation and punishment. Though God uses the nations to punish His people, those nations will bear the guilt of the sins they have committed (ch. 25; cf. Is. 10:5, 12; Zech. 1:14, 15); see note on 14:9.

uncover your nakedness. Public degradation by exposing the nakedness of prostitutes or adulteresses is also mentioned in Jer. 13:22, 26; Hos. 2:10; Nah. 3:5. BACK TO EZEKIEL 16:37

STUDY NOTE FOR EZEKIEL 16:38 bring upon you the blood. For the wrath of a jealous husband, see Prov. 6:34. The wealth and garments of the woman will be taken, and she will be left as naked as she was when the story began. She will be covered not with the blood of childbirth (v. 6) but the blood from her wounds. According to the Mosaic law, adultery is a capital offense that is punishable by stoning (Lev. 20:10; Deut. 22:21–24; cf. John 7:53–8:11). BACK TO EZEKIEL 16:38

STUDY NOTE FOR EZEKIEL 16:41 burn your houses. See 23:47; cf. Jer. 32:29; 34:22; 37:8; 38:18. Her houses will be burned, along with the destruction of her pagan shrines (v. 39). The Babylonian army burns a large part of Jerusalem when it finally takes the city in 586 B.C. (Jer. 39:8). BACK TO EZEKIEL 16:41

STUDY NOTE FOR EZEKIEL 16:44 proverbs. Ezekiel more than once refers to popular proverbs (12:21–28; 18). The metaphor shifts at this point from husband and wife to parent and daughters. BACK TO EZEKIEL 16:44

STUDY NOTE FOR EZEKIEL 16:45 Hittite ... Amorite. The Hittites and Amorites were the previous inhabitants of the Promised Land who were expelled from the land for their sins (Gen. 15:16). Jerusalem bears their family likeness. BACK TO EZEKIEL 16:45

STUDY NOTE FOR EZEKIEL 16:46 Samaria. Home of corrupt worship since the days of Jeroboam, who built shrines for his golden calves at Bethel and Dan (1 Kin. 12:28–33). BACK TO EZEKIEL 16:46

STUDY NOTE FOR EZEKIEL 16:49–52 Readers of the Bible often think of the sins of Sodom as mainly sexual (Gen. 19:5–9). While Sodom was guilty of sexual sins such as homosexuality and sexual violence, Ezekiel also indicts the city for its materialism and its neglect of the poor and needy. Jesus makes a similar comparison with Capernaum in Matt. 11:23, 24. The sins of Jerusalem exceed those of her sisters, the nearby cities Sodom and Samaria. In comparison to Jerusalem, Sodom and Samaria seem virtuous. Both Sodom and Samaria were destroyed for their sins, so Jerusalem must inevitably face the same fate. BACK TO EZEKIEL 16:49

STUDY NOTE FOR EZEKIEL 16:53–58 The Lord’s decision to destroy Jerusalem for her sins is vindicated. Yet He will also restore Jerusalem, along with her sin-laden sisters, so that Jerusalem’s pride will be crushed and she will feel appropriate shame for her actions. BACK TO EZEKIEL 16:53

STUDY NOTE FOR EZEKIEL 16:60 everlasting covenant. Though Jerusalem has broken her covenant comprehensively, the Lord promises a new covenant, a new relationship between God and the city in the future. God Himself will atone for her sins and restore her entirely by His grace, so that there will be no room left for her to boast any more. BACK TO EZEKIEL 16:60

STUDY NOTES FOR EZEKIEL 17

STUDY NOTE FOR EZEKIEL 17:1–24 This oracle has no date, but is probably delivered sometime between the dates given in 8:1 and 20:1, the sixth and seventh years of the exile of Jehoiachin (592–590 B.C.). Nebuchadnezzar lays siege to Jerusalem in 587 B.C. and removes Zedekiah from the throne in 586 B.C. (v. 20). For Zedekiah’s demise, see 2 Kin. 24; 25; 2 Chr. 36; Jer. 52).

17:1–24 Ezekiel propounds a riddle, or more precisely a fable, a story that transports elements from the real world into the world of animals and plants. The fantasy context distances the story from the reality, which enables the force of its message to penetrate the defenses of a resistant audience. BACK TO EZEKIEL 17:1

STUDY NOTE FOR EZEKIEL 17:3 eagle. The imperial might of Babylon, represented by Nebuchadnezzar.

cedar. Represents the kingdom of Judah and the dynasty of David that has endured over three hundred years by this time. BACK TO EZEKIEL 17:3

STUDY NOTE FOR EZEKIEL 17:4 topmost of its young twigs. The removal of the topmost twig refers to the exile and captivity of Jehoiachin in Babylon. The exiles continue to regard Jehoiachin as the legitimate king of Judah. BACK TO EZEKIEL 17:4

STUDY NOTE FOR EZEKIEL 17:5, 6 Nebuchadnezzar replaces the cedar with the far more humble and lowly vine, a reference to his installation of Zedekiah on the throne in Jerusalem after deporting Jehoiachin (2 Kin. 24:15–17). Nebuchadnezzar has done much for Zedekiah, just as the vine has fertile soil and abundant water, and prospered. BACK TO EZEKIEL 17:5, 6

STUDY NOTE FOR EZEKIEL 17:7 another great eagle. The turning of the vine toward another great eagle represents Zedekiah’s shift in allegiance from Nebuchadnezzar to Egypt (vv. 15–17), resulting in the vine itself being uprooted and destroyed. BACK TO EZEKIEL 17:7

STUDY NOTE FOR EZEKIEL 17:10 east wind. In Judah, the east wind blows off the desert and is therefore hot and dry, withering vegetation in its path (see 19:12). The Lord’s judgment in the shape of Babylon will uproot and wither the Davidic line. Since it is a riddle, the surface meaning does not exhaust its significance. The vine planted in perfect conditions is also a classic picture of Israel, while the eagle that cares so tenderly for the vine actually seems to describe the Lord’s care more than Nebuchadnezzar’s. This underlines the analogy between Zedekiah’s rebellion against his covenant overlord, Nebuchadnezzar, and Israel’s rebellion against the Lord. If Zedekiah’s rebellion against Babylon is suicidal, as the fable clearly demonstrates, what does that say about Israel’s treason against her master? BACK TO EZEKIEL 17:10

STUDY NOTE FOR EZEKIEL 17:15 Egypt. Although the OT histories do not record Zedekiah’s appeal to Egypt for help, Jeremiah does mention it (Jer. 37:5–11; 44:30). One of the Lachish letters, written on broken pottery in the last days of the kingdom of Judah, reports that a commander of the army went down to Egypt, perhaps to ask for help. See 16:26; 29:6, 7; 30:20–26. BACK TO EZEKIEL 17:15

STUDY NOTE FOR EZEKIEL 17:20, 21 See 2 Kin. 25:4–7. BACK TO EZEKIEL 17:20, 21

STUDY NOTE FOR EZEKIEL 17:22 twigs. The last part of the chapter gives the fable an unexpected twist. The Bible often uses a tree as a symbol of royalty (Dan. 4:9–12, 19–22), particularly as a figure of the Messiah. The messianic Branch will be a fresh start from the house of David (Is. 4:2; 11:1; 53:2; 60:21; Jer. 23:5; 33:15; Zech. 6:12). Ezekiel announces that though the present line of David has reached a dead end in Zedekiah, someday God will take a descendant of Jehoiachin (cf. vv. 3, 4 and 12, 13) and restore him to kingship in Judah. BACK TO EZEKIEL 17:22

STUDY NOTE FOR EZEKIEL 17:23 bird. Rather than being dependent upon other kingdoms (birds like the eagles), this splendid cedar will become a haven for birds of all kinds (cf. Dan. 4:12, 21). This tree will be fruitful in a way that the first cedar has never been (2 Kin. 19:30; cf. Is. 11:1; 37:31; Jer. 17:8; cf. John 15:4, 5, 8, 16). BACK TO EZEKIEL 17:23

STUDY NOTES FOR EZEKIEL 18

STUDY NOTE FOR EZEKIEL 18:1–32 The exile is not the result of the sins of a single generation. Rather, the continued disobedience of Israel through many generations “since the day their fathers came out of Egypt, even to this day” (2 Kin. 21:15) finally brings judgment on Judah. God judges the cumulative guilt of the nation in the events that lead up to the destruction of Jerusalem. The response of the exiles is to question the justice of God. The popular proverb (v. 2; cf. Jer. 31:29) in effect says, “It’s not our fault—we are being punished for what we did not do. Our fathers sinned, and we are the ones who are paying the price” (cf. Lam. 5:7). Ezekiel replies by emphasizing that God responds according to the acts of each individual and generation. The exiles cannot evade their guilt; they are suffering for their own sins as well (Deut. 24:16). The prophet builds his argument as a case study involving three consecutive generations. He describes a righteous man with an unrighteous son but a repentant and righteous grandson. Each one is measured against exactly the same list of moral behaviors, and each receives precisely what he deserves. BACK TO EZEKIEL 18:1

STUDY NOTE FOR EZEKIEL 18:6 eat upon the mountains. Refers to participating in sacrificial meals in the presence of pagan gods at the high places (6:13; 20:28; 22:9; cf. Ex. 32:5, 6).

impurity. The law prohibits sexual intercourse during a woman’s period, when she is ceremonially unclean (22:10; cf. Lev. 15:16–33; 18:19). Emissions of bodily life fluids make a person ritually impure, and contact with those emissions renders others impure as well. BACK TO EZEKIEL 18:6

STUDY NOTE FOR EZEKIEL 18:7, 8 See vv. 12, 16; cf. Ex. 22:26; Deut. 24:10–13, 17; Prov. 20:16; Amos 2:8. Lending money with interest is outlawed in the OT because of the opportunity it provides for extortion. The poor might give up an object as security that the loan will be repaid, but if that object is an outer garment, it must be returned before nightfall to protect him against the cold. An ostracon (a piece of broken pottery with writing on it) of the late seventh century B.C. records the complaint of a field worker to a village official that his employer had taken his garment and kept it. BACK TO EZEKIEL 18:7, 8

STUDY NOTE FOR EZEKIEL 18:10 a son who is violent. Having a righteous father does not mean the unrighteous son will escape punishment for his sin. The son deliberately transgresses the law in all of the ways that his father kept it. God will not allow Himself to be merely an escape hatch in times of trouble; He cannot be looked to as Savior without also being received as Lord. Outward behavior often reveals a person’s heart more clearly and accurately than his or her words do (Luke 6:43–45). BACK TO EZEKIEL 18:10

STUDY NOTE FOR EZEKIEL 18:14 his father. Conversely, having an unrighteous father will not bring judgment on a righteous son (v. 10 note; Deut. 24:16; 2 Kin. 14:6). BACK TO EZEKIEL 18:14

STUDY NOTE FOR EZEKIEL 18:21–24 If God judges each generation for their own sins, Ezekiel’s contemporaries are part of a generation that is under God’s judgment. Is there any hope for their future? Ezekiel adds two more case studies: wicked people who turn away from their sin and righteous people who abandon their faithfulness. Real change is possible if there is repentance. On the other hand, those who are in a right relationship with God need to persevere in faithfulness, not growing weary of doing what is right (Gal. 6:9). This is precisely why Ezekiel has been appointed as a watchman for Israel (ch. 3). BACK TO EZEKIEL 18:21

STUDY NOTE FOR EZEKIEL 18:30–32 This is a summary statement. The fundamental problem for Israel, and for all people, is not God’s injustice but a lack of righteousness. The house of Israel thoroughly deserves God’s judgment; sin can never be taken lightly in one’s relationship with God. Yet within the solemn warnings about the gravity of sin and the threat it represents, there remains the assurance that God does not desire or delight in the death of the wicked (2 Pet. 3:9). God is both just and merciful, and all those who repent will find the way to life (2 Chr. 6:37–39; Is. 30:15; 59:20; Jer. 18:8; Matt. 4:17; Mark 1:4, 15; Luke 13:3, 5; 15:7, 10; 24:47; Acts 3:19; 17:30; 2 Cor. 7:10). BACK TO EZEKIEL 18:30

STUDY NOTE FOR EZEKIEL 18:31 make yourselves a new heart and a new spirit. Elsewhere God also commands what He alone can give (cf. Deut. 10:16 with 30:6). As Ezekiel himself recognizes, the new heart and spirit are gifts of God (36:26) and not the product of human effort (cf. Eph. 2:8, 9). Ezekiel exhorts his audience to seek these not through their own merit but by repentance (v. 32). BACK TO EZEKIEL 18:31

STUDY NOTES FOR EZEKIEL 19

STUDY NOTE FOR EZEKIEL 19:1–14 Ezekiel presents another allegory using the kind of Hebrew poetry ordinarily used for funeral dirges and laments. This poetry has a particular meter that Ezekiel’s audience will recognize. The same rhythm is used in texts such as 26:17, 18; 28:12–19; 32:2–8. It is called the qinah, or dirge rhythm (Introduction to Lamentations: Genre and Literary Features). In this case, those being lamented are not yet dead. The lament affirms the certainty of their fate. BACK TO EZEKIEL 19:1

STUDY NOTE FOR EZEKIEL 19:2 lioness. The lioness represents the nation of Israel or the city of Jerusalem, which has produced these cubs, or kings. (Cf. Ps. 87:5; Is. 50:1; 54:1; Gal. 4:26, 27 for the image of Jerusalem as mother.) The lion is frequently an image of Davidic kingship (Gen. 49:9; Mic. 5:8). The NT looks for “the Lion of the tribe of Judah” to reestablish the kingdom of God (Rev. 5:5). BACK TO EZEKIEL 19:2

STUDY NOTE FOR EZEKIEL 19:4 Egypt. Jehoahaz reigns for only three months before he is taken to Egypt as a captive of Pharaoh Neco in 609 B.C. His brief reign is characterized in purely negative terms (2 Kin. 23:31–34; 2 Chr. 36:2–4). BACK TO EZEKIEL 19:4

STUDY NOTE FOR EZEKIEL 19:5 another. Ezekiel omits any description of the reign of Jehoiakim and proceeds to his son Jehoiachin (or possibly Zedekiah; both are exiled by Nebuchadnezzar). Second Kings does not mention any exile for Jehoiakim (2 Kin. 23:36–24:7; cf. 2 Chr. 36:5–8); he apparently died in Jerusalem. BACK TO EZEKIEL 19:5

STUDY NOTE FOR EZEKIEL 19:9 Babylon. Jehoiakim has rebelled against Nebuchadnezzar, and the wrath of the Babylonian king is directed against his son Jehoiachin. Ezekiel describes his deportation to Babylon in 597 B.C. (2 Kin. 24:8–16; 2 Chr. 36:9, 10). Jehoiachin is imprisoned until the reign of Evil-merodach (562–560 B.C.; 2 Kin. 25:27–30). BACK TO EZEKIEL 19:9

STUDY NOTE FOR EZEKIEL 19:10 a vine. Like the lion, the vine in a vineyard is a familiar image for the royal tribe of Judah (see Is. 5:1–7). God planted it in perfect conditions by the water; thus, it grew strong. BACK TO EZEKIEL 19:10

STUDY NOTE FOR EZEKIEL 19:12 east wind. As in 17:9, 10, the east wind is an instrument of Yahweh’s will (Ex. 10:13; 14:21; Ps. 78:26; Hos. 13:15; Jon. 4:8). The east wind brings the desert heat and will wither the vine. Judah’s pride leads to her uprooting, like the vine in ch. 17. BACK TO EZEKIEL 19:12

STUDY NOTE FOR EZEKIEL 19:14 no strong stem. The end of the kingdom of Judah is described as a time when the vine is uprooted and no branch is left to make a ruler’s scepter. For the use of a branch as a symbol of the messianic king, see note on 17:22. The fire that has come from one of its branches (Zedekiah) consumes the fruit (the land and the people) and the other branches (the rest of the royal household). Even though at this time Zedekiah is not yet dead, his downfall is already so certain that it is time to sing his lament. BACK TO EZEKIEL 19:14

STUDY NOTES FOR EZEKIEL 20

STUDY NOTE FOR EZEKIEL 20:1 seventh year. Once again the elders of the exiles gather to seek instruction from the prophet, about a year later than the date last mentioned (8:1; cf. 14:1). The date is the tenth of Ab (August 591 B.C.), five years to the day before Jerusalem is put to the torch (Jer. 52:12). Normally, inquiring of the Lord is a good thing, yet He has already condemned these people for their heart idolatry, and He refuses to receive their request. As a result, their question is not even recorded—only the Lord’s indictment of them. BACK TO EZEKIEL 20:1

STUDY NOTE FOR EZEKIEL 20:4–26 The indictment beginsby recounting Israel’s constant history of unfaithfulness to the Lord. Like ch. 18, it is a story of three generations who had to choose between obeying the Lord’s life-giving laws or following the path of disobedience. These generations are successively the generation that experienced the exodus out of Egypt (vv. 5–9), the generation that spent a lifetime in the wilderness (vv. 10–17), and the generation after that (vv. 18–23). Each generation received the Lord’s statutes, especially the Sabbath commandment, whose rest was a sign of their deliverance out of Egypt. But each generation in turn rebelled against the Lord and violated His Sabbaths, trampling on the sign the Lord gave them. Each therefore experienced the curses of the covenant rather than its blessings, culminating in the Lord giving the third generation “statutes that were not good” (v. 25), so that they offered their firstborn sons to the god Molech (v. 26). This was the exact opposite of the goal of the exodus, which freed Israel, the Lord’s firstborn son (Ex. 4:22), from Egypt so that the people could offer pure worship in the Promised Land. The Lord sometimes hands over those who neglect His gracious revelation to their own depravity, with terrible consequences (see Rom. 1:18–25). BACK TO EZEKIEL 20:4

STUDY NOTE FOR EZEKIEL 20:5 I swore. This phrase is repeated several times in the chapter (vv. 5, 6, 15, 23, 28, 42). God had pledged Himself to Israel and would perform His promises. See Ex. 3:6–10; 6:2–8. BACK TO EZEKIEL 20:5

STUDY NOTE FOR EZEKIEL 20:8 idols of Egypt. The Pentateuch does not record details about the religious life of the Israelites during their slavery in Egypt, but it is safe to infer that they assimilated the religion of the culture there just as they did later in Canaan. The incident with the golden calf (Ex. 32) should be understood against the background of idolatry in Egypt. See 23:3; Josh. 24:14. BACK TO EZEKIEL 20:8

STUDY NOTE FOR EZEKIEL 20:11 statutes. The law was God’s gracious gift to Israel; it was a way of life (Deut. 4:40; 32:46, 47; Josh. 1:7, 8). This is an allusion to Lev. 18:5, which in the OT and the NT stands as a single summary statement for the essence of the requirements of the law (cf. Rom. 10:5 and Gal. 3:12). BACK TO EZEKIEL 20:11

STUDY NOTE FOR EZEKIEL 20:12 Sabbaths. The Sabbath (vv. 13, 16, 21, 24) is singled out as a law unique to Israel, one that most clearly distinguished it from the nations. The Sabbath is often cited as an important example that stands for the whole law (22:8, 26; 23:38; 44:24; cf. Neh. 13:18; Is. 56:2, 4, 6; Jer. 17:19–27). BACK TO EZEKIEL 20:12

STUDY NOTE FOR EZEKIEL 20:13 rebelled. The first generation in the wilderness rebelled against God (Ex. 17:2; Num. 14:1–19; 16; 17; 20:10, 24; 25; 26:9; 27:14; Deut. 1:26, 43; 9:7; 31:27).

my Sabbaths. See Num. 15:32–36. BACK TO EZEKIEL 20:13

STUDY NOTE FOR EZEKIEL 20:23 scatter. The threat of exile existed even before the people entered the land (Lev. 26:32–35; Deut. 28:64–67; Ps. 106:26, 27). Moses predicted that they would rebel against the Lord once in the land (Deut. 31:27, 29). BACK TO EZEKIEL 20:23

STUDY NOTE FOR EZEKIEL 20:25 statutes ... and rules. Possibly a statement summarizing the complaints of the people (cf. Num. 11:1). BACK TO EZEKIEL 20:25

STUDY NOTE FOR EZEKIEL 20:26 their firstborn. The law is God’s gracious gift (v. 11 note), but when it is perverted it brings death. The practice of child sacrifice in ancient Israel was a perversion of their laws regarding the firstborn (Ex. 13:1, 2, 11–16; 22:29; 34:19, 20; Num. 18:15, 16). Every firstborn belonged to the Lord, and they were to be redeemed rather than sacrificed. In Jesus Christ, the Lord would substitute His own firstborn as the Lamb of God who redeems His people from the wrath of God (Col. 1:15–20; 1 Thess. 1:10; cf. Gen. 22). BACK TO EZEKIEL 20:26

STUDY NOTE FOR EZEKIEL 20:27–31 Israel’s history of rebellion is reflected in the behavior of the present generation. Up to the prophet’s own day, the same patterns of idolatry and child sacrifice have continued. Such people cannot rightly expect to inquire of the Lord and hear from Him. BACK TO EZEKIEL 20:27

STUDY NOTE FOR EZEKIEL 20:29 high place. Second Kings measures almost every ruler of Judah in terms of what he did about the high places around Jerusalem, as they were the most obvious and blatant examples of public idolatry. BACK TO EZEKIEL 20:29

STUDY NOTE FOR EZEKIEL 20:32–38 The desire to be like the surrounding nations (v. 32) reflects 1 Sam. 8:20; the people have rejected God (1 Sam. 8:7, 8), and so are facing judgment, just like the earlier generations in Ezekiel’s retelling of Israel’s history. But just as God did not abandon earlier generations of His chosen people, so now He promises a new exodus and a return to the wilderness experience (vv. 33–35). Just as only the faithful and obedient from the wilderness generation crossed into the land (Num. 14:30, 38), so will God again purge the nation to bring a faithful people into the land (vv. 36–38). The honor of God’s name demands that He fulfill His promises, even in the face of a history of unrelenting human sin. Israel cannot simply choose to be like the nations, for God has chosen the nation for Himself. BACK TO EZEKIEL 20:32

STUDY NOTE FOR EZEKIEL 20:35 wilderness of the peoples. Refers to the desolation of exile, which Israel is experiencing. Israel is once again going to be judged in a “wilderness,” just as the wilderness generation was. BACK TO EZEKIEL 20:35

STUDY NOTE FOR EZEKIEL 20:37 pass under the rod. Alludes to the practice of counting off animals for the tithe (Lev. 27:32, 33). It suggests that only a tenth will be left (cf. Is. 6:13). BACK TO EZEKIEL 20:37

STUDY NOTE FOR EZEKIEL 20:38 purge. The goal of the periodic catastrophes that befall Israel is commonly to produce a purified, purged, and faithful remnant (6:8 note). BACK TO EZEKIEL 20:38

STUDY NOTE FOR EZEKIEL 20:39 Go serve every one of you his idols. Whether Israel chooses to rebel or to be faithful, God’s purpose to have a holy people for Himself cannot be thwarted. In the end, His people will worship Him in spirit and in truth (John 4:23, 24). The free choices humans make cannot thwart God’s sovereign purposes, which always prevail. BACK TO EZEKIEL 20:39

STUDY NOTE FOR EZEKIEL 20:40–44 The faithful remnant will worship at God’s holy mountain, Zion. This foreshadows the vision of chs. 40–48, where the prophet sees the purified worship of God restored. The result of the new exodus will be something the first exodus was unable to achieve: pure worship, offered by a purified people who have been redeemed by the Lord’s sovereign grace. He deals with His people in mercy and not as our sins deserve (20:44; cf. Ezra 9:13; Job 33:27; Ps. 103:10; Lam. 3:22, 23, 31–33). With the coming of Christ, this worship is not offered on Mount Gerizim or even on Mount Zion, but wherever people gather in Jesus’ name (John 4:21). BACK TO EZEKIEL 20:40

STUDY NOTE FOR EZEKIEL 20:45–49 This short prophecy against the south is the first of four sections, the last three of which are linked together by the catchword “sword,” which is an image of God’s judgment (see 21:1–7, 8–27, 28–32). The OT frequently describes God as a warrior. His sword is ordinarily wielded against Israel’s enemies (Deut. 32:41; Is. 31:8; 34:5–8; 66:16; Jer. 25:31; 50:35–37; Zeph. 2:12). But now the sword is given to the Babylonians to be wielded against Judah and Jerusalem. BACK TO EZEKIEL 20:45

STUDY NOTE FOR EZEKIEL 20:49 a maker of parables. Like all parables, this prophecy reveals and conceals. Some aspects of the parable are plain enough to anyone with eyes to see: it concerns an all-encompassing judgment that will consume every tree—not just the dry trees, which catch fire easily, but also the green trees, which are normally harder to set alight. It will cover the whole land, from south to north, and continue on indefinitely without being put out. Other aspects are not immediately clear: what is the “southland” that is being judged? The subsequent interpretation provides the missing information for the parable. BACK TO EZEKIEL 20:49

STUDY NOTES FOR EZEKIEL 21

STUDY NOTE FOR EZEKIEL 21:1–7 The image shifts from fire to the sword as the agent of judgment, but the message remains the same. The three terms for “south” in the parable are matched by three objects of judgment: Jerusalem, Israel, and her sanctuaries. It becomes clear that Israel is the “southland” from the perspective of her enemies, who traditionally come from the north (1:4 note). This time, however, the enemy is the Lord Himself, coming against her in judgment. This judgment will encompass righteous and wicked alike—the green and dry trees, respectively, of the parable. BACK TO EZEKIEL 21:1

STUDY NOTE FOR EZEKIEL 21:6 groan. The prophet is symbolically to groan in pain because of the coming judgment, which is described in terms identical to those in ch. 7. BACK TO EZEKIEL 21:6

STUDY NOTE FOR EZEKIEL 21:9 A sword is sharpened and also polished. These actions prepare the weapon for use, after which it is passed over to the executioner (v. 11). BACK TO EZEKIEL 21:9

STUDY NOTE FOR EZEKIEL 21:10, 13 rod. These verses and v. 27 are united in part by their allusions to Judah’s scepter (Gen. 49:10). A wooden rod is nothing against an iron sword, and Judah is no contest for Nebuchadnezzar. However, the translation of v. 10 is uncertain. What is clear is the inevitability of the coming judgment. BACK TO EZEKIEL 21:10, 13

STUDY NOTE FOR EZEKIEL 21:18–23 The sword of the Lord is the sword of the king of Babylon. Ezekiel probably draws a map that looks something like an inverted “Y” scratched in the dirt or on a brick (4:1–3 note). Nebuchadnezzar will be coming from the north, approaching a fork in the road. The eastern fork will take the Babylonian armies down the King’s Highway, a major highway passing through modern-day Jordan. The western fork will take the Babylonians down the Via Maris, an important international highway on the coastal plain west of Jerusalem. One choice of route will take him to Rabbah, the capital of the Ammonites, while the other will bring him near Jerusalem. BACK TO EZEKIEL 21:18

STUDY NOTE FOR EZEKIEL 21:21 divination. The Babylonian king uses several ways to obtain guidance from the gods: (1) consulting the “teraphim,” religious objects used in worship; (2) divination by examining the contours and markings on the livers of sacrificed birds or sheep (hepatoscopy); (3) using arrows as a means of casting lots. The Lord will use the false divination, to which His people are so addicted (see 13:7), to persuade the pagan king to do His holy will. BACK TO EZEKIEL 21:21

STUDY NOTE FOR EZEKIEL 21:23 sworn solemn oaths. The Judeans swore oaths of loyalty to Nebuchadnezzar, but they have been unfaithful to their commitments. In response, Nebuchadnezzar lays siege to Jerusalem by January 587 B.C. BACK TO EZEKIEL 21:23

STUDY NOTE FOR EZEKIEL 21:25, 26 O profane wicked one ... take off the crown. The profane and wicked prince is Zedekiah, the last king of Judah (17:1–10 note). By not mentioning his name, the prophet makes it clear that it is the office that is under judgment, not just Zedekiah himself. The turban and the crown, the emblems of royalty, will be stripped away, bringing low the one who was once exalted. BACK TO EZEKIEL 21:25, 26

STUDY NOTE FOR EZEKIEL 21:27 the one to whom judgment belongs. This oracle reshapes the traditional messianic promise of Gen. 49:10 into a word of judgment: the one who comes is Nebuchadnezzar, appointed by God for the judgment of His people (see 23:24). BACK TO EZEKIEL 21:27

STUDY NOTE FOR EZEKIEL 21:28–32 From vv. 18–23 it might seem that the Babylonians will attack Jerusalem but spare Ammon. This third and last sword song explains that Ammon will likewise taste God’s wrath in the fury of the Babylonians (Jer. 49:1–6). Though judgment begins with the house of God, it does not end there. Ammon was allied with Jerusalem and Egypt against the Babylonians in 588 B.C. However, when Jerusalem comes under attack, Ammon takes advantage of the weakness of her former ally (Jer. 40:11, 14; 41:10, 15; cf. 2 Kin. 24:2). BACK TO EZEKIEL 21:28

STUDY NOTE FOR EZEKIEL 21:30 Return it to its sheath. Once Babylon’s work as God’s agent of judgment is complete, the empire will experience the Lord’s judgment at home. Their sins, too, will be judged, even though the Lord has used them as the tool of His judgment. BACK TO EZEKIEL 21:30

STUDY NOTE FOR EZEKIEL 22:2 bloody city. This first of three oracles in ch. 22 revolves around repeated references to blood (vv. 2, 3, 4, 6, 9, 12, 13; cf. v. 27). The prophet acts as prosecuting counsel as the city of Jerusalem is indicted for both moral and ritual crimes. The charges are primarily drawn from Lev. 18–20, 25. BACK TO EZEKIEL 22:2

STUDY NOTE FOR EZEKIEL 22:7 Father and mother. They abuse their own parents, breaking the fifth commandment (Deut. 5:16; Mic. 7:6; Rom. 1:30; Eph. 6:1; Col. 3:20; 2 Tim. 3:2) as well as the command against murder and the command to remember the Sabbath.

the sojourner ... the fatherless and the widow. See note on Ps. 9:18. See also Deut. 10:18; 14:29; 24:17; 26:12, 13; 27:19; Pss. 68:5; 72:4; 146:9; Is. 1:17; 10:1, 2; Jer. 7:6, 7; 22:3; Zech. 7:10; Mal. 3:5). BACK TO EZEKIEL 22:7

STUDY NOTE FOR EZEKIEL 22:10 uncover their father’s nakedness. To uncover a father’s nakedness means to have sexual relations with his wife. For the range of forbidden sexual relations, see Lev. 18:6–23; 20:10–21. BACK TO EZEKIEL 22:10

STUDY NOTE FOR EZEKIEL 22:12 me you have forgotten. Judah’s various sins are symptoms of a deeper problem: they have forgotten the Lord. Deut. 8:19 declares, “If you forget the Lord your God ... you shall surely perish.” BACK TO EZEKIEL 22:12

STUDY NOTE FOR EZEKIEL 22:13 I strike my hand. An angry gesture that precedes the Lord’s judgment of scattering His people. Instead of being the Lord’s holy people, they will be profaned. BACK TO EZEKIEL 22:13

STUDY NOTE FOR EZEKIEL 22:18–22 furnace. Judah will be gathered into Jerusalem for judgment, just as metal is gathered in a smelter’s furnace. Normally, gathering is a good thing in the OT, the precursor to blessing. So, too, the image of a refiner’s fire is often a positive picture of a divine judgment on Israel designed to purge her of sin and to produce a pure people (6:8 note). Israel’s experience in Egypt is likened to time in a furnace (Deut. 4:20; 1 Kin. 8:51; Jer. 11:4), and the exile will be a refiner’s furnace for Israel (cf. Pss. 66:10; 119:119; Prov. 17:3; 25:4; Is. 1:25; 48:10; Jer. 9:7; Zech. 13:9; Mal. 3:2, 3; 1 Cor. 3:12–15; 1 Pet. 1:7). Yet if only dross goes into the fire, nothing positive will emerge. BACK TO EZEKIEL 22:18

STUDY NOTE FOR EZEKIEL 22:23–29 All of the previous judgments have failed to purify the land; she is still polluted. The list of sins here is drawn from Zeph. 3:3, 4, where the focus is on the sins of the leaders of Judah: the princes, priests, leaders, and prophets. All of these groups have failed, resulting in the people going astray. BACK TO EZEKIEL 22:23

STUDY NOTE FOR EZEKIEL 22:30, 31 See note on 13:5. The Lord has sought someone to rebuild the wall and stand in the breach, as Moses did after the people sinned with the golden calf. In this case, however, the Lord finds no one to deflect His wrath, and so His fury will be poured out on them in full measure. Instead of confronting the people’s sin, the prophets speak false visions, whitewashing a flimsy wall instead of fortifying a real line of defense (see 13:10–12). BACK TO EZEKIEL 22:30

22:31 I have returned their way upon their heads. See 11:21. BACK TO EZEKIEL 22:31

STUDY NOTES FOR EZEKIEL 23

STUDY NOTE FOR EZEKIEL 23:1–49 As in ch. 16, Ezekiel describes the history of Israel and Judah in the form of an extended and graphic metaphor. The tale of two immoral sisters is the tale of two cities: “Oholah” is Samaria, the capital of the northern kingdom, and “Oholibah” is Jerusalem, the capital of the southern kingdom. Even their names sound alike, and their stories and fates are similarly intertwined. BACK TO EZEKIEL 23:1

STUDY NOTE FOR EZEKIEL 23:3 played the whore. The indictment of the two kingdoms begins with their prostitution in their earliest days in Egypt (16:26; 20:5–9). Even before their marriage to the Lord, these two sisters displayed their true nature. Yet the Lord nonetheless chose them to be His. Marriage is a key biblical metaphor for the Lord’s covenant relationship with His people, which makes their pursuit of idols a form of adultery (cf. Hos. 1–3). BACK TO EZEKIEL 23:3

STUDY NOTE FOR EZEKIEL 23:5 lovers. Israel’s oath of exclusive allegiance to the Lord at the time of the exodus (cf. Ex. 24) would be broken by foreign alliances as well as by idolatry (vv. 5–10; 16:26 note; cf. Hos. 8:9). Alliances with Assyria were part of Israel’s political strategy from the mid-eighth century B.C. Prostitution did not secure the admiration or affection of the Assyrian lovers—quite the contrary (vv. 9, 10). Ultimately Assyria destroyed the northern kingdom in 722 B.C. and scattered her people throughout the Assyrian empire (2 Kin. 17:5, 6). BACK TO EZEKIEL 23:5

STUDY NOTE FOR EZEKIEL 23:11–21 The northern kingdom’s fate is already old history at this point. The prophet’s focus is the forthcoming (and matching) fate of Judah, the younger sister. BACK TO EZEKIEL 23:11

STUDY NOTE FOR EZEKIEL 23:14 further. Judah is not merely like Israel—she is worse. She sinned in the same way with the Assyrians before transferring her loyalty to the Babylonians (2 Kin. 20:12–18; 23:29; Is. 39:1). She has also made overtures to Egypt (23:19–21).She has not been seduced merely by passing strangers; she herself has sent for the Babylonians to satisfy her lust. In fact, Judah’s pursuit of pleasure has gone beyond the human level to positively bestial depths (v. 20). What the Judean kings have regarded as wise political strategy, the Lord condemns as wanton adultery. When they remember Egypt, they recall the forbidden pleasures of that time instead of thinking about the Lord’s deliverance in the exodus. The result of such depravity is inevitable judgment. The nations she has courted will come and abuse her. BACK TO EZEKIEL 23:14

STUDY NOTE FOR EZEKIEL 23:23 Pekod and Shoa and Koa. Perhaps Aramean tribes east of the Tigris River. These obscure nations are probably chosen because their names not only rhyme in Hebrew, but they sound like “Punishment, War Cry, and Shriek.” BACK TO EZEKIEL 23:23

STUDY NOTE FOR EZEKIEL 23:25, 26 See 16:35–41. What the adulterous wife (Judah) has done in private is now done to her publicly. In this case, since her adultery is worse than her sister’s, so too will her punishment be. She will not only be stripped but physically disfigured with her nose and ears cut off. BACK TO EZEKIEL 23:25, 26

STUDY NOTE FOR EZEKIEL 23:31–34 The cup is a common metaphor in the Bible. In many cases it is symbolic of God’s blessings (Pss. 16:5; 23:5; 116:13; 1 Cor. 10:16). It can also represent God’s anger (Ps. 75:7, 8; Is. 51:17–20; Jer. 25:15–29; 49:12; 51:7; Lam. 4:21; Hab. 2:16; Zech. 12:2; Rev. 14:9–11). In this case, it is a bitter cup of judgment. Jesus mentions this cup of wrath in the garden of Gethsemane (Matt. 26:39, 42), and it appears in John’s account of Jesus’ death (John 18:11; 19:28–30). BACK TO EZEKIEL 23:31

STUDY NOTE FOR EZEKIEL 23:34 As if to rid herself of the parts of her anatomy that earlier were the seat of her pleasure (v. 21). BACK TO EZEKIEL 23:34

STUDY NOTE FOR EZEKIEL 23:36–49 Ezekiel once again takes on the role of prosecuting attorney, convicting Jerusalem for her sins (see 22:2). In addition to the political unfaithfulness mentioned earlier, she has committed other cultic sins as well. Far from being the beautiful holy city, Jerusalem has become an old and worn-out prostitute. Once again, the historical reality appears through the metaphor: the adulteresses will not only be stoned but will be killed with swords and their houses burned.

24:1–14 Ezekiel provides another allegory, that of a cooking pot. Two oracles applying it are introduced by the same phrase: “Woe to the bloody city” (vv. 6, 9). BACK TO EZEKIEL 23:36

STUDY NOTES FOR EZEKIEL 24

STUDY NOTE FOR EZEKIEL 24:1, 2 The date of the beginning of the siege of the city is ordinarily identified as January 15, 587 B.C. (cf. 2 Kin. 25:1; Jer. 52:4). The date formula here does not match the sequence in the rest of the book but rather corresponds exactly to that in 2 Kings. The event that Ezekiel has warned about finally arrives. Literally, the Hb. word translated “laid siege” indicates that Nebuchadnezzar “leaned on” Jerusalem. This same word is used for a worshiper pressing his hands on an animal brought to be sacrificed (Lev. 1:4; 3:2). Jerusalem thus becomes a lamb being sacrificed, though she is far from being without blemish. BACK TO EZEKIEL 24:1, 2

STUDY NOTE FOR EZEKIEL 24:3 pot. Ezekiel has already used the image of a cooking pot in 11:2–12 (cf. Jer. 1:13, 14; Mic. 3:3). From the initial description, it appears that preparations are being made for a festive meal in which the best of meats are to be cooked. Yet what ought to be a tasty meal turns out to be a foul mess. The choice meat that goes in comes out uniformly bad. BACK TO EZEKIEL 24:3

STUDY NOTE FOR EZEKIEL 24:6 corrosion. The pot, too, is rusty and beyond cleansing. The prophet likens the corrosion to the bloodshed and guilt in the city. Though its occupants are removed piece by piece and dispersed to the far corners of the world, the guilt of the city remains like scum in the bottom of the pot. Compare the denunciation of the bloodshed in the city in 22:1–16; 36:18. Cf. 2 Kin. 21:16; 24:4; Is. 26:21; 59:7; Lam. 4:13; Hos. 4:2; Joel 3:21; Mic. 3:10. BACK TO EZEKIEL 24:6

STUDY NOTE FOR EZEKIEL 24:7, 8 Blood, shed and uncovered, cries out to be avenged; note the same concept in Gen. 4:10; Job 16:18. The Lord will pour out her blood uncovered on a bare rock as vengeance. BACK TO EZEKIEL 24:7, 8

STUDY NOTE FOR EZEKIEL 24:11 hot. The cauldron is boiled dry in a vain effort to cleanse it, but the scum is so resistant that even heating the cauldron white-hot will not purify it. Jerusalem’s impurity is indelible, and so God will have to destroy the city. BACK TO EZEKIEL 24:11

STUDY NOTE FOR EZEKIEL 24:16–18 The prophets’ personal lives are often intertwined with their messages. Hosea was commanded to marry a prostitute (Hos. 1–3), while Isaiah was commanded to walk naked and barefoot for three years (Is. 20:2–5). In Ezekiel’s case, when his wife dies he is forbidden to follow the customary mourning practices, which include lamenting and crying; removing headgear and covering the head with dust and ashes (Josh. 7:6; 1 Sam. 4:12; Job 2:12); removing sandals (2 Sam. 15:30; Is. 20:2); and covering the head or face (Esth. 6:12; Jer. 14:3, 4). Ezekiel is to behave outwardly as if nothing has happened even though his heart must be in deep turmoil. BACK TO EZEKIEL 24:16

STUDY NOTE FOR EZEKIEL 24:19–24 Ezekiel’s strange behavior has the desired effect of rousing the curiosity of the people. His response is that this is a sign: God is about to take away the temple, which is the delight of their eyes, desecrating it and destroying the sons and the daughters that many of them have left behind in Jerusalem. Yet on that day, the scale of the loss will be so overwhelming, affecting almost every individual, that there will be no possibility of performing normal mourning rites. BACK TO EZEKIEL 24:19

STUDY NOTE FOR EZEKIEL 24:27 be no longer mute. See 3:26 and note. Ezekiel’s message will be vindicated when word reaches the exiles that Jerusalem has been destroyed, and on that very day he will be released from the silence God has imposed on him. He will then once again be able to speak words of hope to the remnant of the exiles. BACK TO EZEKIEL 24:27

STUDY NOTES FOR EZEKIEL 25

STUDY NOTE FOR EZEKIEL 25:1–32:32 Between warnings of the destruction of Jerusalem (chs. 1–24) and prophecies of hope and restoration (chs. 33–48), Ezekiel includes a section of oracles against foreign nations. The nations denounced here by Ezekiel include six of Judah’s immediate neighbors in clockwise order, beginning with Ammon in the east (chs. 25–28) and concluding with a climactic seventh oracle against Egypt (chs. 29–32). The function of these oracles is to encourage God’s own people, to whom they are spoken, by assuring them of judgment on those who have assaulted them. If this negative side of the Abrahamic covenant is still in place (“those who dishonor you, I will curse”; Gen. 12:3), then the positive hope of blessing for Israel is still alive.

25:1–7 Ezekiel has already spoken against Ammon (21:28–32). Israel and Judah’s relationship with the Ammonites is long and varied, primarily a record of conflict. Oracles against Ammon are also found in Jer. 49:1–6; Amos 1:13–15; Zeph. 2:8, 9. The Ammonites are charged with gloating over Judah’s downfall and celebrating the destruction of the temple. BACK TO EZEKIEL 25:1

STUDY NOTE FOR EZEKIEL 25:5 you will know. See note on 6:7. BACK TO EZEKIEL 25:5

STUDY NOTE FOR EZEKIEL 25:6, 7 Because ... therefore. The punishment fits the crime: because they have rejoiced at the harm done to Jerusalem, the Ammonites themselves will become prey to a foreign power. Though many of the small states in the area escape destruction during the Babylonian invasion of 587–586 B.C., sources outside the Bible indicate that Nebuchadnezzar destroys Ammon and Moab in 582 B.C. The prophet makes the same point in 21:28–32. BACK TO EZEKIEL 25:6, 7

STUDY NOTE FOR EZEKIEL 25:8 Moab. Israel and Judah’s relationship with Moab is largely a history of conflict, and other prophets include oracles against this nation (Is. 15; 16; Jer. 48; Amos 2:1–3; Zeph. 2:8, 9). Moab has mocked Judah by saying, “Judah is like all the other nations,” which, ironically enough, is exactly how its inhabitants have been living (see 20:32). Yet given the Lord’s sovereign choice of His people, that statement can never ultimately be true. Unlike Judah, which will be restored, Moab will share Ammon’s fate of destruction. BACK TO EZEKIEL 25:8

STUDY NOTE FOR EZEKIEL 25:12 Edom. Edom has gone further than Ammon and Moab and actually has made incursions into Judah at the time of Jerusalem’s fall (35:15; 36:5; Ps. 137:7–9; Lam. 4:21, 22). In the book of Obadiah, Edom is charged with cutting down fugitives and handing survivors back to the Babylonians (Obad. 11–14). The enmity between Israel and Edom is traced in the Bible to the hostile relationship between Jacob and Esau (Gen. 25:23, 30). Ezekiel includes a second oracle against Edom in ch. 35, and other prophets make pronouncements against this nation as well (Is. 34:5–11; Jer. 49:7–22; Amos 1:11, 12; Mal. 1:3–5). BACK TO EZEKIEL 25:12

STUDY NOTE FOR EZEKIEL 25:15 Philistines. The nations mentioned thus far are all east of the Jordan River and the Dead Sea. The Philistines occupy the coastal plain west of Judah, controlling a long segment of the vital international coastal highway. Conflicting territorial claims and competing strategic interests have made for a longstanding history of unfriendly relations with Israel and have led to unspecified crimes during the Babylonian assault. Ezekiel has already spoken of this enmity (16:27, 57). Other prophets also include oracles against the Philistines (Is. 14:29–31; Jer. 47; Joel 3:4–6; Amos 1:6–8; Zeph. 2:4–7; Zech. 9:5–7). The Philistines were Israel’s most prominent enemy during the rule of the judges and the united monarchy. BACK TO EZEKIEL 25:15

STUDY NOTE FOR EZEKIEL 25:16 Cherethites. The Philistines appear to have entered Canaan in the latter half of the second millennium B.C. as part of the large migration of peoples known from Egyptian records as the “sea peoples.” One group of Philistines is identified as “Cherethites,” probably associating them with Crete. See note on 1 Sam. 30:14. BACK TO EZEKIEL 25:16

STUDY NOTES FOR EZEKIEL 26

STUDY NOTE FOR EZEKIEL 26:1–28:26 These chapters are devoted to oracles against Israel’s Phoenician neighbors, primarily Tyre (26:1–28:19) but also Sidon (28:20–26). The oracles against Tyre are divided into subsections, each introduced with the phrase “the word of the Lord came to me” and ending with the phrase “You have come to a dreadful end and shall be no more forever” (26:1–21; 27:1–36; 28:1–19). There was occasional military conflict between Israel and the Phoenicians, but the Bible mentions Tyre and Sidon more often as the source of pagan cults, especially the Baal worship that the Phoenicians supported (Judg. 10:6; 1 Kin. 11:1, 5, 33; 16:31; 2 Kin. 23:13). The Phoenicians provided Israel with trade and expert labor (2 Sam. 5:11; 1 Kin. 5:1, 6; 7:13, 14; 9:11; 2 Chr. 2:3, 13, 14; Ezra 3:7; Neh. 13:16; Acts 12:20). Other prophetic books also include oracles against Tyre and Sidon (Is. 23; Joel 3:4–6; Amos 1:9, 10; Zech. 9:2–4). BACK TO EZEKIEL 26:1

STUDY NOTE FOR EZEKIEL 26:2 be replenished. The kingdom of Judah at times controlled trade routes leading through the coastal plains to Egypt, as well as to Arabia and Africa via the port of Ezion Geber. Tyre stands to profit if Jerusalem loses control of these trade routes. Like her neighbors, therefore, Tyre has rejoiced over Jerusalem’s fall. However, she has not reckoned with Israel’s God. Instead of the way being opened up for trade, it will be opened up for nations coming against her for war. Like Jerusalem, she will be plundered by an invading army. BACK TO EZEKIEL 26:2

STUDY NOTE FOR EZEKIEL 26:7–14 Shortly after the fall of Jerusalem, Nebuchadnezzar lays siege to Tyre. The part of the city on the mainland falls quickly in 585 B.C., but the island fortress defies the armies of Babylon for thirteen years until 572 B.C. (29:17, 18). The detail with which Ezekiel describes the assault underlines the certainty of the outcome of the conflict. Tyre will end up as a bare rock, a desolate haunt for local fishermen, instead of the bustling metropolis that she has imagined becoming. BACK TO EZEKIEL 26:7

STUDY NOTE FOR EZEKIEL 26:15–21 Tyre’s destruction will also affect all of her trading partners, who are located along the Mediterranean shoreline. They will mourn and sing songs of lament over her destruction, which will be as comprehensive as if the great city were to plunge to the depths of the ocean waves. BACK TO EZEKIEL 26:15

STUDY NOTE FOR EZEKIEL 26:19, 20 waters ... pit. The Bible and other ancient Near Eastern texts commonly use “waters” as a metaphor for death (Ex. 15:5, 8, 10; Job 26:5; Pss. 32:6; 69:2, 14; Lam. 3:54), and the “pit” is a synonym for Sheol, the realm of the dead (31:14, 16; 32:18, 23, 24, 30; cf. Job 33:18–30; Pss. 30:3, 9; 55:23; 88:4–6; 103:4; 143:7; Prov. 1:12; Is. 14:15; 38:18). These two images are combined in 28:8; Ps. 69:15; Jon. 2:5, 6. The prophet describes these mythological waters of chaos engulfing the island and its inhabitants (28:2 note). BACK TO EZEKIEL 26:19, 21

STUDY NOTES FOR EZEKIEL 27

STUDY NOTE FOR EZEKIEL 27:1–36 The second oracle against Tyre is in the form of a funeral song comparing Tyre’s past glory to her impending destruction. BACK TO EZEKIEL 27:1

STUDY NOTE FOR EZEKIEL 27:3–11 The island city of Tyre is likened to a luxurious ship made of the best materials and manned by an experienced crew drawn from all the surrounding areas. The geographical locations described in this section cover most of the known world in Ezekiel’s day. Senir is the Amorite name for Mount Hermon (Deut. 3:9). Elishah is part of Cyprus. Sidon, Arvad, and Gebal (Byblos) are coastal Mediterranean towns. Soldiers come from Persia to the east, Lud (Lydia) in Asia Minor to the north, and Put (Libya) to the south. Helech is Cilicia, the region around Tarsus, while Gamad is probably in northern Syria. BACK TO EZEKIEL 27:3

STUDY NOTE FOR EZEKIEL 27:12–25 The great ship that represents Tyre has done business with a diverse range of customers. Tarshish is in the distant west, possibly part of Spain. Javan is Greece, while Tubal and Meshech are in Anatolia (modern-day Turkey), along with Beth-togarmah. Dedan is the coastal region north of Tyre. Minnith is a source of wheat in the Transjordan. Helbon is a town ten miles (16 km) north of Damascus, and Sahar may be located nearby. Uzal is likely in the foothills of Anatolia, while Sheba is in southwest Arabia, near Raamah, which is always mentioned together with it. Haran, Canneh, Eden (not to be confused with the garden in Genesis), and Ashur are in Mesopotamia. The name “Chilmad” is otherwise unknown and may be an inadvertent copyist’s error for the words “all of Media.” Tyre’s cargo list includes virtually every commodity that can be bought or sold, from slaves to horses, silver to saddle blankets, dyes to exotic spices. For Tyre’s involvement in the slave trade, see Joel 3:4–6. BACK TO EZEKIEL 27:12

STUDY NOTE FOR EZEKIEL 27:26–36 No one in Ezekiel’s day can conceive of Tyre’s being defeated. However, her strength, wealth, and skill are no match for seas that obey the command of God.

27:26 east wind. The east wind often represents God’s judgment (see Ezek. 17:10; 19:12). Tyre’s fate will be a warning to all of the other nations that watch from the shore. BACK TO EZEKIEL 27:26

STUDY NOTES FOR EZEKIEL 28

STUDY NOTE FOR EZEKIEL 28:1–10 the prince of Tyre. The third oracle addresses the prince of Tyre, who personifies the arrogance of the city. Her fate is his also. He lays claim to divinity and asserts that he sits on a throne in the heart of the chaotic and untamable sea. In the ancient Near East, the watery depths of the primeval ocean are a common symbol for the powers of chaos and death. Archaeologists have discovered more than one mythical creation account in which “the Sea” appears as a dragon or sea monster to be killed by the gods. Yet in reality, the prince of Tyre is only a man. BACK TO EZEKIEL 28:1

STUDY NOTE FOR EZEKIEL 28:3–10 See note on 14:14. One aspect of the prince’s claim to divine status is his wisdom and ability to understand secrets, abilities like those of the prophet Daniel (cf. Dan. 8:26; 12:4). The king claims that his great wealth is due to this secret wisdom. As with the great ship in the previous oracle, though, his splendor is merely the precursor to his destruction. His death at the hands of the Babylonians will prove conclusively that he is indeed human and not divine. Instead of dwelling among the gods, he will be cast down to the pit, the home of the dead. BACK TO EZEKIEL 28:3

STUDY NOTE FOR EZEKIEL 28:12 a lamentation. See note on 19:1–14. Laments often eulogize their subjects in glowing terms.

king of Tyre. Ethbaal rules Tyre at this time. The prophet describes the way God has favored Ethbaal by portraying the king as a primeval being, a figure like Adam, the crown and epitome of creation, living in the garden paradise that God made until, like Adam, wickedness is found in him (v. 15). BACK TO EZEKIEL 28:12

STUDY NOTE FOR EZEKIEL 28:13, 14 garden ... mountain. The garden of Eden was located on a mountain, which explains why a single water source could go out from there to water the four corners of the earth (Gen. 2:10–14). It also contained precious gemstones (Gen. 2:11, 12). In the Bible, encounters with God often take place on mountaintops (20:40; cf. Ex. 19:23; Deut. 33:2; Pss. 43:3; 48:1; 87:1; 99:9; Is. 27:13; 56:7; 57:13; 66:20). The temple was built on a mountain and was decorated with floral motifs (40:16–37; 41:18–20, 25–27; cf. 1 Kin. 6:29, 32, 35; 7:18, 20, 22, 36, 42; 2 Chr. 3:5). BACK TO EZEKIEL 28:13

28:14 an anointed guardian cherub. The garden of Eden was protected by cherubim, heavenly beings that guard the sanctity of the Lord’s holy things (Gen. 3:24; Ezek. 10). The king of Tyre is compared to these angelic creatures, who are higher and more holy than Adam himself. Some take the prophet to be comparing the king of Tyre to Satan, a glorious being who fell from grace (1 Tim. 3:6).

stones of fire. Possibly an obscure reference to a hedge of sparkling gemstones surrounding the garden of Eden. The jewels listed in this passage include nine of the twelve gemstones found on the high priest’s breastplate in Ex. 28. BACK TO EZEKIEL 28:14

STUDY NOTE FOR EZEKIEL 28:16 I cast you as a profane thing. This exalted (and perhaps sarcastic) description of the king of Tyre’s greatness prepares for the depth of his coming fall. Like Adam, he will be banished from the mountain of God, condemned to die for his rebellion against God. BACK TO EZEKIEL 28:16

STUDY NOTE FOR EZEKIEL 28:20–23 Sidon is commonly paired with her trading partner Tyre, twenty-five miles (40 km) south on the Mediterranean coast. No specific charges are leveled against her; she is presumably guilty of the same offenses as her larger neighbor. BACK TO EZEKIEL 28:20

STUDY NOTE FOR EZEKIEL 28:24–26 Not only willIsrael know the Lord’s power through His destruction of her enemies, but she will also experience God’s bringing her back to her land. Israel will then flourish since the nations that have been her adversaries will have been eliminated. With peace restored, she will undertake long-term projects such as building houses and planting vineyards (cf. Is. 65:21). BACK TO EZEKIEL 28:24

STUDY NOTES FOR EZEKIEL 29

STUDY NOTE FOR EZEKIEL 29:1–32:32 The six oracles against foreign nations in chs. 25–28 were directed largely against lesser states and the immediate neighbors of Israel. However, these four chapters are directed against Egypt, one of the great empires of the ancient world. This seventh oracle itself is made up of seven prophecies against Egypt, and all of them are dated (29:1, 17; 30:20; 31:1; 32:1, 17) except the prophecy beginning in 30:1.

29:1 tenth year. In 587 B.C., as Nebuchadnezzar is beginning to lay siege to Jerusalem. BACK TO EZEKIEL 29:1

STUDY NOTE FOR EZEKIEL 29:3 dragon. Egypt is likened to a sea monster (vv. 3–5). The term used can designate both the abundant crocodiles of the Nile and the sea monster that represents chaos in the mythology of the ancient Near East. The Bible calls this mythological creature “dragon,” “Leviathan,” or “Rahab” (32:2; cf. Job 3:8; 7:12; 9:13 note; 41:1; Pss. 74:13, 14; 89:10; Is. 27:1; 30:7; 51:9; Rev. 12:15; 20:2). “Rahab” is also used as a poetic designation of Egypt (Ps. 87:4; Is. 30:7). In the mythology of the cultures surrounding Israel, this sea monster is a god who rivals other gods, but in the Bible it is demythologized as simply another creature living in submission to Yahweh’s command (see Gen. 1:21). In this oracle, the mythical overtones blend with the metaphor of Pharaoh as a fearsome crocodile resting in the Nile. BACK TO EZEKIEL 29:3

STUDY NOTE FOR EZEKIEL 29:4 hooks. God will pluck this crocodile from the river as easily as anglers haul in fish, and He will leave it rotting on the shore. See note on 28:2. Like the images of Tyre as a mighty ship about to sink (ch. 27) and its king as the original man about to be cast from the garden (ch. 28), the image of Pharaoh as a giant crocodile paves the way for the introduction of God as the great hunter who will capture it. BACK TO EZEKIEL 29:4

STUDY NOTE FOR EZEKIEL 29:5 give you as food. The birds and animals are given to humankind as food (Gen. 1:30; 9:2, 3); the reversal of this relationship is a proverbial curse (32:4; cf. Deut. 28:26; Ps. 79:2; Jer. 7:33; 15:3; 16:4; 19:7; 34:20). BACK TO EZEKIEL 29:5

STUDY NOTE FOR EZEKIEL 29:6, 7 Ezekiel’s description of Egypt as a splintered reed recalls the Assyrian field commander’s similar comments to Hezekiah (2 Kin. 18:21). As with the other nations, Egypt’s sin has specific reference to its relationship with Israel and Judah. Egypt promised to support Judah in her rebellion against Babylon but proves unreliable. Though God’s people are guilty of trusting in Egypt and not in the Lord, Egypt is also guilty of soliciting and encouraging their disobedience. BACK TO EZEKIEL 29:6, 7

STUDY NOTE FOR EZEKIEL 29:10 Migdol to Syene. The entire land of Egypt will be destroyed, from north to south (see also 30:6). Migdol is in northern Egypt, a site on the route of the exodus (Ex. 14:2; Num. 33:7; Jer. 44:1; 46:14). Syene is in southern Egypt at the first cataract on the Nile. It is the terminal point for deep-water navigation of the Nile and represents Egypt’s southern frontier. BACK TO EZEKIEL 29:10

STUDY NOTE FOR EZEKIEL 29:11–16 It is difficult to fix a definite historical period of forty years for an Egyptian exile. The number may be symbolic of an entire generation rather than intended as a definite period (cf. Judah’s forty years of exile in 4:6). Egypt’s exile will be like Judah’s: she will be scattered to distant lands and then brought home by the Lord. Yet whereas Judah will be fully restored, Egypt will remain a shadow of her former self, no longer a source of temptation to God’s people. BACK TO EZEKIEL 29:11

STUDY NOTE FOR EZEKIEL 29:17 twenty-seventh year. This oracle is delivered in April 571 B.C., sixteen years after the preceding oracle (29:1). It is the latest date mentioned in the book, later even than the vision in chs. 40–48. BACK TO EZEKIEL 29:17

STUDY NOTE FOR EZEKIEL 29:18 got anything from Tyre. Nebuchadnezzar’s siege of Tyre lasted for thirteen years (26:7 note). The siege was long and expensive, and the rewards did not repay the effort. To compensate Nebuchadnezzar for his labors, the Lord will reward him with the spoils of Egypt. BACK TO EZEKIEL 29:18

STUDY NOTE FOR EZEKIEL 29:21 horn. A horn is a common symbol for political power in the Bible (Deut. 33:17; 1 Sam. 2:10; 2 Sam. 22:3; Pss. 18:2; 75:4, 5, 10; 89:24; 92:10; 112:9; 132:17; 148:14; Jer. 48:25; Dan. 7:7, 8, 20, 21; Zech. 1:18–21; Rev. 17:12). This oracle against Egypt ends by finding hope for Israel (cf. 28:24–26). Even in the oracles against the nations, the primary focus always remains on God’s relationship with His own people.

open your lips. See notes on 24:27 and 33:22. BACK TO EZEKIEL 29:21

STUDY NOTES FOR EZEKIEL 30

STUDY NOTE FOR EZEKIEL 30:1–19 This is the only one of Ezekiel’s oracles against Egypt that is not dated. It may have been given between January and April 587 B.C. (29:1; 30:20). It repeats the content of the first oracle in the form of a lament. BACK TO EZEKIEL 30:1

STUDY NOTE FOR EZEKIEL 30:5 Cush ... Libya. Alongside Egypt, judgment will be poured out on all of her allies: Cush (Ethiopia), Put (part of Libya), Lud (Lydia), all Arabia, and Libya. BACK TO EZEKIEL 30:5

STUDY NOTE FOR EZEKIEL 30:14 Zoan. In the eastern Nile delta; also known as Tanis. This is near where the Israelites earlier worked as Egypt’s slaves. BACK TO EZEKIEL 30:14

STUDY NOTE FOR EZEKIEL 30:15–18 Pelusium ... On ... Pi-beseth ... Tehaphnehes. Pelusium is a fortress on the Mediterranean coast, on Egypt’s northeastern frontier along with Tehaphnehes. On is an important religious center for Egypt located near the southern vertex of the Nile delta. Pi-beseth is mentioned only here in the Bible. It is in the eastern delta and served as a capital city during the twenty-third and twenty-second dynasties (950–725 B.C.). BACK TO EZEKIEL 30:15

STUDY NOTE FOR EZEKIEL 30:18 the day shall be dark. Just as in the exodus plague, the light will be turned to darkness (Ex. 10:21–23). BACK TO EZEKIEL 30:18

STUDY NOTE FOR EZEKIEL 30:20 eleventh year. April 586 B.C. Just before the fall of Jerusalem, ruling out any lingering hopes of help and deliverance from Egypt. BACK TO EZEKIEL 30:20

STUDY NOTE FOR EZEKIEL 30:21 arm. Pharaoh Hophra sends an army to assist Zedekiah, but it is repulsed (Jer. 37:1–10; cf. Ezek. 17:15–17; 29:6, 7). The “arm” is a figure for military power. The exiles living in Babylon and the people in Jerusalem have hoped that Pharaoh would defeat Babylon, but this prophecy denies them that hope. Instead, Babylon will break the arm of Pharaoh, leaving him unable to handle a sword, and useless as an ally for Israel. There is no hope of the arm healing or being bound up so that Pharaoh can return to the fray. The arm that remains whole will be broken, and the arm already broken will be broken once again, leaving Egypt totally defenseless, waiting for the final blow to fall. This fate is the result of the Lord strengthening the arms of Nebuchadnezzar. BACK TO EZEKIEL 30:21

STUDY NOTES FOR EZEKIEL 31

STUDY NOTE FOR EZEKIEL 31:1 eleventh year. June 586 B.C., a few months after the preceding oracle (30:20). Jerusalem is besieged and within weeks of being destroyed by Nebuchadnezzar. BACK TO EZEKIEL 31:1

STUDY NOTE FOR EZEKIEL 31:3–8 The prophet uses the fate of Assyria as a warning to Egypt, for the once powerful Assyrian empire collapsed between 640 and 609 B.C. Some scholars think it unlikely that in an oracle against Egypt the primary focus should fall on Assyria (vv. 3–17). They suggest that a copyist’s error has altered one of the consonants in the text, and translate “Assyria” as “cypress” or “to what can I compare you,” a better parallel with the last clause in v. 2. With this correction, the whole passage is about Egypt.

31:3 cedar. Ezekiel has already used a similar symbol (ch. 17). Great trees can tower hundreds of feet and live for thousands of years; they provide an apt metaphor for kingdoms and dynasties (17:22–24). Much of the description of this tree resembles the supernatural tree in Nebuchadnezzar’s dream in Dan. 4:1–12, 19–27. The lavishness of Ezekiel’s description of this tree compares with the extravagance of his description of Tyre as a richly appointed merchant ship (27:3–11) and its ruler as the original man (28:11–19). The tree that represents Assyria is greater than all the great trees in the garden of God (that is, the garden of Eden). The great nations of the world live in its shade like birds and beasts that find shelter in the branches of a great tree. BACK TO EZEKIEL 31:3

STUDY NOTE FOR EZEKIEL 31:10–14 Like Assyria, Egypt has forgotten that its greatness does not come from itself but is a gift of God. As with Tyre, such pride led to a great fall for Assyria as the divine lumberjack swung His ax of judgment. However high nations and empires set themselves, eventually they will all die and go down to the pit, the shadowy underworld that is the final resting place of the unworthy dead (26:15–21 note). The final state of the soul is not as clear in the OT as it is in the New, but it is nonetheless clear that those who die outside of fellowship with God face a bleak afterlife. BACK TO EZEKIEL 31:10

STUDY NOTE FOR EZEKIEL 31:15–18 The scale of the cosmic tree, Assyria, sets the tone for the scale of the mourning at its fall.Lebanon, the home of cedar trees, was clothed in gloom, and the nations that lived in its shade were shocked at its demise. Just as Assyria was destroyed, so will Egypt come to complete ruin and destruction. BACK TO EZEKIEL 31:15

STUDY NOTES FOR EZEKIEL 32

STUDY NOTE FOR EZEKIEL 32:1 twelfth year. March 585 B.C., two months after the exiles have received news of the destruction of Jerusalem (33:21). BACK TO EZEKIEL 32:1

STUDY NOTE FOR EZEKIEL 32:2 lion ... dragon. In the pagan mythology of the ancient Near East, the orderly universe emerges from chaos after a titanic battle between a god and a great sea monster or dragon called “Sea.” After the battle, parts of the universe are created from the carcass of the dead monster. Ezekiel refers to this myth in several places (28:2 note; 29:3–5). Here Ezekiel compares Pharaoh to a lion as well as to the great sea dragon. The word translated “dragon” also denotes a crocodile (29:3 note). The pharaohs in this era use both images, the lion and the crocodile, to describe themselves. Yet both crocodile and lion can be hunted and killed, as will happen to Pharaoh. BACK TO EZEKIEL 32:2

STUDY NOTE FOR EZEKIEL 32:6–8 The language of this section is similar to that used to describe the day of the Lord in Is. 13:10; Joel 2:30, 31; 3:15; Amos 8:9. See note on 7:7. The appearance of God as the Divine Warrior is accompanied by convulsions in the created order. The universe dissolves into the chaos that existed before creation, when the heavens were dark (38:18–23 note). The huge corpse of the dead monster covers the earth and fills the valleys. Here the extravagant imagery is not meant literally but is used metaphorically to underscore the scale of the death of Pharaoh. BACK TO EZEKIEL 32:6

STUDY NOTE FOR EZEKIEL 32:11 sword. God will subdue the crocodile Egypt by bringing the armies of Babylon against her. The “sword of the king of Babylon” is in effect the sword of the Lord (ch. 21; 30:25). The destruction will be even greater than the first Passover, when only the firstborn humans and animals died (Ex. 12:29). In this case, all of the people and animals will die. BACK TO EZEKIEL 32:11

STUDY NOTE FOR EZEKIEL 32:14 run like oil. In his time of strength, the great crocodile thrashes around in the stream, stirring up mud. After his demise, the river will once again run smoothly and peacefully. BACK TO EZEKIEL 32:14

STUDY NOTE FOR EZEKIEL 32:17 twelfth year. Probably the spring of 585 B.C. BACK TO EZEKIEL 32:17

STUDY NOTE FOR EZEKIEL 32:18 to the world below. The prophet has already described the descent of Egypt into the underworld (see 31:17, 18). There the proud empire became just one more among the many powerful states that preceded her (Assyria, v. 22; Elam, v. 24; Meshech and Tubal, v. 26; Edom, v. 29; Sidon and “the princes of the north,” v. 30). The underworld (“Sheol” or “the grave”) is commonly portrayed in the OT as a vast burial chamber where the dead have a shadowy and joyless existence. See note on Is. 14:9–11; also Gen. 37:35; Job 3:17–19; 7:9; 10:20–22; 17:13–16; Pss. 88:5, 11; 115:17; Prov. 1:12; 9:18; Eccl. 9:10; Is. 5:14; 38:18; Hab. 2:5. BACK TO EZEKIEL 32:18

STUDY NOTE FOR EZEKIEL 32:19 the uncircumcised. The term is repeated ten times in vv. 19–32. The focus is not on the lack of the physical procedure but its spiritual significance. Those not initiated into the covenant community do not enjoy the Lord’s protection and eternal provision. BACK TO EZEKIEL 32:19

STUDY NOTE FOR EZEKIEL 32:26 Meshech-Tubal. See note on 27:13. BACK TO EZEKIEL 32:26

STUDY NOTES FOR EZEKIEL 33

STUDY NOTE FOR EZEKIEL 33:1–20 This chapter marks the beginning of the second part of the book of Ezekiel. The first part of the book is primarily about Jerusalem in the past and present; the second part focuses on the future of the people of God.

33:1–9 This part of the book begins by reiterating Ezekiel’s call to be a watchman (cf. 3:16–21). A watchman is appointed as a lookout for the community. In ch. 3, the focus was on Ezekiel’s responsibility as a watchman to declare the message faithfully. Here, Ezekiel is to tell the people that he is their watchman, shifting the focus onto their responsibility to hear the watchman’s warning. Even now that Jerusalem has fallen, they can still find life if they respond to the news with repentance. BACK TO EZEKIEL 33:1

STUDY NOTE FOR EZEKIEL 33:10–20 Now that the prophet’s message of Jerusalem’s destruction has been vindicated, the people face the temptation to despair. They need to be reminded of the good news that the Lord does not take pleasure in destroying the wicked and is always ready to redeem those who repent and turn to Him. However, those who continue in their sins will surely be destroyed. BACK TO EZEKIEL 33:10

STUDY NOTE FOR EZEKIEL 33:21 twelfth year. January 585 B.C. According to 2 Kin. 25:8–10, Jerusalem is destroyed by fire in the fifth month of the eleventh year of Jehoiachin’s rule. It is unlikely that it has taken more than a year and a half for the news to travel a distance that Ezra covers in four months (Ezra 7:9). Rather, with the exception of 24:1, Ezekiel is using a different system of reckoning years according to the years of his exile rather than the years of the king’s reign. BACK TO EZEKIEL 33:21

STUDY NOTE FOR EZEKIEL 33:22–33 The prophet has been largely silent for a sustained period; see notes on 3:26 and 24:27. Now that the news of Jerusalem’s destruction has reached the exiles, his mouth is opened. The turning point in the prophet’s own life mirrors the turning point in the prospects of his people. As Ezekiel addresses (1) those who have remained in Judah after the destruction of the city (vv. 23–29) and (2) his fellow exiles (vv. 30–33), he recognizes that neither group has really changed. Those who have remained in Judah claim to be the sole remaining heirs of the promise to Abraham. Yet their behavior proves that they are not really Abraham’s offspring. Those whose lives completely deny Abraham’s faith cannot inherit the land promised to Abraham. Instead, they will inherit the curses of the Mosaic covenant: the sword, wild animals, and disease (v. 27; see Lev. 26:22–25). BACK TO EZEKIEL 33:22

STUDY NOTE FOR EZEKIEL 33:25 eat flesh with the blood. This practice is forbidden in Gen. 9:4; Lev. 7:26, 27; 17:10; Deut. 12:16, 23. BACK TO EZEKIEL 33:25

STUDY NOTE FOR EZEKIEL 33:26 defiles his neighbor’s wife. See 18:6, 11, 15. BACK TO EZEKIEL 33:26

STUDY NOTE FOR EZEKIEL 33:30–33 The situation is little better among Ezekiel’s fellow exiles than it is in Judah. Now that events have confirmed the truth of his words, Ezekiel is no longer ignored and ridiculed but has become a popular form of entertainment. Yet the people still do not listen to the content of his messages so as to repent and obey (v. 11). BACK TO EZEKIEL 33:30

STUDY NOTES FOR EZEKIEL 34

STUDY NOTE FOR EZEKIEL 34:1–6 A flock of sheep is a common image in the Bible for God’s people, with the king as the undershepherd and God as the Great Shepherd (Ps. 23). Yet Israel’s shepherds (her kings) failed to protect their flock. Instead of taking care of the sheep that were weak, injured, or ill they fed themselves at the flock’s expense. They ruled the sheep with force and harshness (v.4), a phrase that recalls the abusive treatment that Israel faced at the hands of the Egyptians (Ex. 1:13, 14). As a result of their neglect and cruelty, the Lord’s flock has been scattered over the face of the earth. BACK TO EZEKIEL 34:1

STUDY NOTE FOR EZEKIEL 34:11–16 I myself. Having set aside the unfaithful undershepherds, God Himself takes the role of shepherd (Luke 15:3–7), rescuing His flock from their grip. He will search for those who have been scattered and bring them safely home to the mountains of Israel, the center of the land God promised to Abraham. As in Ps. 23, the Lord will cause His flock to lie down on good grazing land and on rich pasture. He will bind up the injured and strengthen the weak. BACK TO EZEKIEL 34:11

STUDY NOTE FOR EZEKIEL 34:12 a day of clouds and thick darkness. This language is ordinarily associated with the day of the Lord (7:7 note; cf. Is. 60:2; Jer. 13:16; 23:12; Joel 2:1, 2; Amos 5:18–20; Zeph. 1:15). BACK TO EZEKIEL 34:12

STUDY NOTE FOR EZEKIEL 34:17 rams and male goats. God’s judgment is not confined to the shepherds, but will include the more powerful among the livestock. Some of the animals in the herd have been bullying others; these probably represent members of the upper classes of Jerusalem society who have oppressed the poor. There is a similar situation in the restoration community (Neh. 5). BACK TO EZEKIEL 34:17

STUDY NOTE FOR EZEKIEL 34:23 David. This promise of restoration (vv. 6, 10–16) looks forward to the messianic kingdom. God’s Servant, one like David, the king after God’s own heart (1 Sam. 13:14), will rule in peace, righteousness, and prosperity exceeding that known during the rule of the historical David. No descendant of David in the restoration period fulfills Ezekiel’s prophetic description of Israel’s future king. The NT identifies Jesus as the Good Shepherd (John 10:11–14). He is the fulfillment of the promise to David in 2 Sam. 7 that one of his offspring will reign on his throne forever. BACK TO EZEKIEL 34:23

STUDY NOTE FOR EZEKIEL 34:24 prince. See note on 37:24. BACK TO EZEKIEL 34:24

STUDY NOTE FOR EZEKIEL 34:25, 26 covenant of peace ... blessing. This is not a covenant entirely new and different from the one made at Mount Sinai (cf. Rom. 8:3, 4). Rather, it is a covenant that actually achieves what the law promised at Mount Sinai but could never deliver because of Israel’s sin. In place of the covenant curse that Israel earned through their disobedience, the Lord will give His people covenant blessings, including safety, agricultural bounty in the land, and a restored relationship to the Lord (see Lev. 26:4–13).

34:25 banish wild beasts. Wild animals are a covenant curse for disobedience (Lev. 26:6; Deut. 33:20; 1 Kin. 13:24–28; 20:36; 2 Kin. 2:24; 17:25, 26;). BACK TO EZEKIEL 34:25, 26

STUDY NOTE FOR EZEKIEL 34:30 And they shall know. See note on 6:7.

with them ... my people. The essence of God’s covenant with Israel is that the Lord will be their God, and they would be His people (11:20; 36:28; cf. Ex. 6:7; Lev. 26:12; Deut. 7:6; 14:2; 27:9; 29:13; Ps. 50:7; Is. 51:22; Jer. 7:23; 11:4; 30:22; Joel 2:27). BACK TO EZEKIEL 34:30

STUDY NOTE FOR EZEKIEL 35:2 Mount Seir. Edom is located along the margin of arable land southeast of the Dead Sea; Seir is the chief mountain range in the country. Mount Seir is used as a synonym for Edom (v. 15; Gen. 32:3; 36:8, 9; Deut. 2:8; Judg. 5:4; 2 Chr. 25:14). This oracle of judgment against Mount Seir forms a contrasting backdrop that showcases the Lord’s grace in restoring the mountains of Israel in ch. 36 (cf. Mal. 1:2–5). BACK TO EZEKIEL 35:2

STUDY NOTE FOR EZEKIEL 35:3–15 The Edomites, descendants of Esau, helped King Nebuchadnezzar in his assault on Jerusalem, cutting off fugitives and handing them back to the Babylonians (Obad. 10–14; Mal. 1:2–5). This attitude was motivated both by a desire to take over their territory and by the ancient enmity against the descendants of Esau’s brother, Jacob (cf. Gen. 27). Because of that enmity, the Lord will judge Edom and bring its land to perpetual destruction. BACK TO EZEKIEL 35:3

STUDY NOTE FOR EZEKIEL 35:10 two nations. Israel and Judah.

we will take possession of them. Cf. Deut. 2:2–6, a passage forbidding Israel to take the territory of Edom because God gave it to the descendants of Esau. BACK TO EZEKIEL 35:10

STUDY NOTES FOR EZEKIEL 36

STUDY NOTE FOR EZEKIEL 36:1–38 The prophecy of judgment directed against Mount Seir (ch. 35) is followed by a prophecy of restoration directed to the mountains of Israel. This reverses the devastation threatened for these same mountains in ch. 6, while the fate of Edom represents the fate of all of the enemies of Israel who have taunted her and possessed her land. BACK TO EZEKIEL 36:1

STUDY NOTE FOR EZEKIEL 36:2 ancient heights. This phrase refers to the land God promised Israel, or if taken strictly, to the heights of Zion (17:23; 34:14; Deut. 32:13; Pss. 48:2; 78:69; Is. 58:14; Jer. 31:12). BACK TO EZEKIEL 36:2

STUDY NOTE FOR EZEKIEL 36:12–14 Israel will prosper and be more populous than she was before the recent disaster (vv. 11, 12; cf. Zech. 2:4). The prophets often describe God’s future blessing on the land in terms of a multitude of children, when the covenant curses of barrenness and miscarriage are removed (37:25; Is. 49:20; 54:1; 59:21; Jer. 30:20; 31:17; Zech. 8:5). BACK TO EZEKIEL 36:12

STUDY NOTE FOR EZEKIEL 36:15 reproach. Israel’s shame will be taken away and replaced by shame for her enemies. BACK TO EZEKIEL 36:15

STUDY NOTE FOR EZEKIEL 36:16–19 In the past, Israel’s sin polluted their land, making it unfit for divine habitation in the same way that menstrual cloths were made unclean by contact with a woman’s monthly flow of blood. There was nothing sinful about this natural process, however, any loss of bodily life fluids, such as blood or semen, defiled people by distancing them from the realm of life. See note on 18:6. BACK TO EZEKIEL 36:16

STUDY NOTE FOR EZEKIEL 36:20–24 When God judged His people for their sin and cast them out of their land, shame came upon His name, as the nations concluded that the Lord was unable to keep His people safe in their own land. Concern for the honor of His holy name led the Lord to scatter them, but the same concern for His name will also lead him eventually to re-gather the remnant of His people. BACK TO EZEKIEL 36:20

STUDY NOTE FOR EZEKIEL 36:25 sprinkle. The sprinkling or pouring of water refers to the ritual purifications for removing religious defilement (Ex. 30:17–21; Lev. 14:52; Num. 19:17–19). It is also used as a symbol for the gift of God’s Spirit in the anointing of kings and priests and in the prophetic call (Joel 2:28, 29). The outpouring of God’s Spirit is a sign of the messianic age (37:14; 39:29; cf. Is. 42:1; 44:3; 59:21). This rich symbolism attaches to baptism in the NT. The language of vv. 25–27 is closely paralleled in Ps. 51:7–11. BACK TO EZEKIEL 36:25

STUDY NOTE FOR EZEKIEL 36:26 new heart ... new spirit. See 11:19 and note on 18:31. The heart and the spirit are the location of the thoughts and the will that underlie actions. Israel’s transformation will not just be external but internal as well. Instead of a heart of stone, unable to respond to God with love and obedience, God will provide a new heart and a new spirit. Note that these changes come as the result of divine initiative and not human effort. Jeremiah describes the new covenant in the same way (Jer. 31:33 note; cf. Prov. 3:3; 7:3; Rom. 2:15, 29; 2 Cor. 3:3). BACK TO EZEKIEL 36:26

STUDY NOTE FOR EZEKIEL 36:27 my Spirit. The new spirit will be the Spirit of God transforming those in whom He dwells and enabling them to obey the law of God. This is a work as glorious as the Spirit’s original work in creation. Cf. Gen. 1:2; Ezek. 37:1–10; Rom. 7:6; 8:2–17; Gal. 5:16–18, 22; 1 John 3:24. BACK TO EZEKIEL 36:27

STUDY NOTE FOR EZEKIEL 36:33 waste places shall be rebuilt. See Is. 44:26; 58:12; 61:4. BACK TO EZEKIEL 36:33

STUDY NOTE FOR EZEKIEL 36:35 Eden. Israel as a nation is God’s garden; see notes on 28:13, 14; 40:16; 47:1, 2. Yet this garden will be enhanced with cities overflowing with people like Jerusalem during the three great annual pilgrim festivals. The greatest blessing of all is the Lord’s willingness to hear Israel’s requests, unlike the former days when He would not let them inquire of Him (14:1–3; 20:1–3). BACK TO EZEKIEL 36:35

STUDY NOTES FOR EZEKIEL 37

STUDY NOTE FOR EZEKIEL 37:1–14 The OT does not present a complete doctrine of resurrection; this awaited the coming of Christ (Job 14:14; 19:25, 26; Dan. 12:2; cf. 1 Kin. 17:17–24; 2 Kin. 4:8–37; 13:21). Ezekiel’s vision is not about a general resurrection at the end of time; the question posed to him is not, “Can dry bones in general be brought back to life?” but rather, “Can these specific dry bones live?” The vision gives a specific and immediate hope to the exiles longing to be restored to their own country (37:14). Of course, the same God who raises these dry bones also brought back Jesus Christ from the dead as the firstfruits of the resurrection (1 Cor. 15:20), so the hope of this passage also has a wider application to all believers.

37:1 Spirit. The words “breath,” “Spirit,” and “wind” in this passage represent the same Hb. word, adjusted by translations to the requirements of context (vv. 1, 5, 6, 8, 9, 10, 14).

valley. This is the same term used in 3:22 (see note). It is also the same word used to describe the location of the Tower of Babel in Gen. 11:2. It is thus the opposite of the “very high mountain” where Ezekiel sees his vision in Ezek. 40:2. BACK TO EZEKIEL 37:1

STUDY NOTE FOR EZEKIEL 37:2 very dry. Ezekiel sees not merely an assortment of recently deceased corpses but an enormous field of destruction, covered with dried-up and dismembered skeletons. For Ezekiel, The answer to the Lord’s question whether these bones can live must seem to be an obvious “No.” Yet the prophet cautiously turns the question back to the Lord, not presuming to be able to read His purposes. Obviously, the Lord has the power to do whatever He wants; the real question is whether it is His will to raise these dry bones. BACK TO EZEKIEL 37:2

STUDY NOTE FOR EZEKIEL 37:4 Prophesy. At creation, God spoke and new life was created (Gen. 1). Ezekiel’s words are similarly efficacious in this vision, for they are also God’s words. BACK TO EZEKIEL 37:4

STUDY NOTE FOR EZEKIEL 37:9, 10 breath. At first, the recreated bodies are lifeless, lacking spirit/breath. Like the creation of Adam in Gen. 2:7, the recreated Israel is first formed by God and then given life by the Spirit/breath of God. After the Spirit comes into the bodies, they stand on their feet like a mighty army, ready to serve. This recalls Ezekiel’s own calling; when the prophet fell prostrate in the presence of God’s glory, the Spirit entered him and brought him to his feet (1:28; 2:2; 3:22–24). Ezekiel is thus himself the firstfruits of the promised regeneration of God’s people. BACK TO EZEKIEL 37:9, 10

STUDY NOTE FOR EZEKIEL 37:12 graves. The vision began with exposed and unburied bones (v. 2), but now broadens to include the opening of graves. The exiles feel themselves to be dead and buried, as helpless and hopeless as the field of dry bones. The vision confirms their utter helplessness, but it also points them to the One who not only has the power to give them a new hope but whose will it is that they should live again. BACK TO EZEKIEL 37:12

STUDY NOTE FOR EZEKIEL 37:14 you shall know. Israel’s restoration will be God’s own testimony to His power and rule. BACK TO EZEKIEL 37:14

STUDY NOTE FOR EZEKIEL 37:16 a stick. The prophet performs another sign-act (4:1–3 note). Two sticks, one bearing the name of the southern kingdom Judah and the other bearing the name of the northern kingdom Ephraim (Israel), are held end-to-end in one of the prophet’s hands so that they appear to be joined. BACK TO EZEKIEL 37:16

STUDY NOTE FOR EZEKIEL 37:18–23 The prophet interprets his symbolic actions (vv. 16, 17). Joseph’s two sons were Ephraim and Manasseh; these two tribes were the central part of the northern kingdom, so much so that the northern kingdom (Israel) is sometimes designated simply as “Ephraim” (2 Chr. 25:7, 10; Is. 7:2, 9, 17; 11:13; 17:3; Jer. 31:20; Hos. 4:17; 6:4; 8:9; 9:8; 10:6; Zech. 9:13). It fell to the Assyrians almost a century and a half before the exile of Judah, and the Israelites were dispersed among other nations and assimilated to them. This passage looks back to the united monarchy under David and Solomon, and forward to a future ideal restoration (33:24; Jer. 3:18; 23:5, 6; Hos. 1:11; Amos 9:11). The main point is not merely that Israel and Judah will be reunited, but that this is something the Lord Himself will do. BACK TO EZEKIEL 37:18

STUDY NOTE FOR EZEKIEL 37:24 king. Ezekiel is reluctant to use the word “king” in reference to any of the historical rulers of Jerusalem, preferring instead to call them “prince” (v. 25; 12:10, 12; 19:1; 21:12, 25; 22:6; 34:24). Here, however, he describes the future Davidic ruler as “king” (v. 22, 24), because he is the one who unites the two separate kingdoms into one. The NT reveals that this shepherd-king is Jesus (34:2–10, 23 and notes), who reigns over the renewed people of God forever (v. 25; 34:31; John 10:11, 14; Matt. 2:2; Acts 5:31). The church—in which Jews, Samaritans, and Gentiles are united as a single people under one King, Jesus—is thus the fulfillment of this vision. BACK TO EZEKIEL 37:24

STUDY NOTE FOR EZEKIEL 37:25–28 forever ... forevermore. The repetition of “forever” (vv. 25, 26, 28) indicates that the reunification in view is eschatological, that is, an event to occur in the last days. The reunited people will also be a renewed people, cleansed from their idols and therefore able to dwell in God’s presence. BACK TO EZEKIEL 37:25

STUDY NOTE FOR EZEKIEL 37:26 covenant of peace. See 34:25 and note.

everlasting covenant. This eternal covenant took effect through the offering of Christ’s blood (Heb. 13:20). BACK TO EZEKIEL 37:26

STUDY NOTE FOR EZEKIEL 37:27 their God ... my people. See note on 34:30. BACK TO EZEKIEL 37:27

STUDY NOTE FOR EZEKIEL 37:28 sanctuary is in their midst forevermore. The renewed people are promised a new sanctuary in which God will once again dwell in their midst. After the description of the last battle in chs. 38; 39, Ezekiel will return to this theme to describe the renewed temple and land (chs. 40–48). More than six hundred years after Ezekiel, John has a similar vision (Rev. 21), but of a city that no longer needs a temple building because Christ is its center and sanctuary (Rev. 21:22). BACK TO EZEKIEL 37:28

STUDY NOTES FOR EZEKIEL 38

STUDY NOTE FOR EZEKIEL 38:1–39:29 Before his description of the future temple and land, the prophet first describes the assault and defeat of its foes (ch. 38), followed by their removal (ch. 39). Gog, the prince of Magog (v. 2 note), sums up the constant opposition to the kingdom and people of God. God comes as the Divine Warrior in a cataclysmic battle, fighting for His people and visiting an apocalyptic defeat on His foes, preparing the way for the vision of the renewed temple and land (chs. 40–48). If even the last enemy, Gog, cannot separate the Lord from His people, surely nothing in all creation can (Rom. 8:35–39). BACK TO EZEKIEL 38:1

STUDY NOTE FOR EZEKIEL 38:2 Gog. The identity of Gog is uncertain. He is often identified with Gyges, the king of Lydia, a land in Anatolia (modern-day Turkey). In Akkadian texts from the seventh century, Gyges is known as an Assyrian vassal; later legend credits him with the invention of coinage. This identification is by no means certain, however, as the biblical character transcends normal historical categories and takes on tremendously fearsome proportions.

Magog. This land ruled by Gog is also otherwise unknown from extant geographical lists or citations in ancient literature; it may mean no more than “land of Gog.”

Meshech and Tubal. Though the identification of Gog and Magog remain uncertain, the identification of Meshech and Tubal is not in doubt (27:13 note). From the ancient historians Herodotus and Josephus, as well as Assyrian documents from the twelfth to the eighth centuries B.C., they are known to be tribes from central and eastern Anatolia (modern Turkey). Considerable misunderstanding has resulted from misguided speculation regarding these geographical terms. Some have identified these locations with other sites known from contemporary geography and have made them part of conjectures about later political events. Meshech and Tubal are sometimes said to be Moscow and Tobolsk, two Russian cities far distant from the region Ezekiel mentions. The Hebrew word translated “prince” (v. 2) is rosh, and some have said that this means “Russia.” Even if this word is a geographical name and not to be translated “prince,” it is not “Russia.” The name “Russia” was brought into the region north of Kiev by the Vikings during the Middle Ages, and was not in use in Ezekiel’s time. The identification of rosh with Russia was first made in the nineteenth century, around the time of the Crimean War, during a period when Russian expansionism threatened Europe.

In describing the threats to Israel’s existence, the Bible commonly refers to foes coming from the north (Is. 41:25; Jer. 1:13–15; 4:6; 6:22; 10:22; 13:20; 15:12; 25:9, 26; 46:10, 20, 24; 50:3, 9, 41; Ezek. 26:7; 38:6, 15; 39:2; Dan. 11; Zech. 2:6; 6:6–8; cf. Is. 5:26–29; 13:1–13; Hab. 1:5–11; Nah. 2:2–10; 3:1–3). References to these northern foes before the Babylonian exile in the sixth century B.C. usually point to Assyria, Babylon, and Persia, Israel’s traditional enemies. During and after the Babylonian exile, the foes from the north take on a more symbolic and apocalyptic coloring. In his description of conflict at the end of time, Ezekiel mentions tribes on the fringes of kingdoms to the north as an embodiment of the foes from the north that already figure in Israel’s eschatology (their understanding of the last days). Rather than add to speculation about future history, modern readers should understand that Ezekiel himself uses these nations as symbolic references to all powers arrayed against God’s people (cf. Rev. 19; 20). Ezekiel contains many oracles against foreign nations (chs. 29–32), but there is none specifically against Babylon, where he and the exiles are held in captivity. Some have suggested that Magog, Meshech, and Tubal are veiled references to Babylon, the immediate enemy. Gog and Magog recur in John’s apocalyptic description of future conflict between good and evil (Rev. 20:8). BACK TO EZEKIEL 38:2

STUDY NOTE FOR EZEKIEL 38:5 Cush. See note on Is. 18:1. BACK TO EZEKIEL 38:5

STUDY NOTE FOR EZEKIEL 38:6 Gomer. Probably a group from the area north of the Black Sea, known to the Assyrians as the Gimirrai and to the Greeks as the Cimmerians. Gog leads a coalition of seven nations from the south and the north. The picture is of a total mobilization against the people of God. Yet even this act of cosmic rebellion is completely under God’s sovereign control; He brings these nations with hooks in their jaws, as one might direct the steps of a captured crocodile. Compare the divine summons to war in Joel 3:9–11.

Beth-togarmah. See note on 27:14. BACK TO EZEKIEL 38:6

STUDY NOTE FOR EZEKIEL 38:9 like a cloud. An innumerable foe assembles (Jer. 4:13; Joel 2:2). The imagery of a thunderstorm recalls the threatening picture painted in the opening vision. Gog masks his appearance like God, coming in a storm. BACK TO EZEKIEL 38:9

STUDY NOTE FOR EZEKIEL 38:10 you will devise an evil scheme. Even though God brings the unholy alliance to accomplish His holy purposes, they are not forced to obey against their will. God is sovereign even over the thoughts that fill the minds of His adversaries. Gog comes for one purpose, but God has another purpose for him, as will become apparent in ch. 39. BACK TO EZEKIEL 38:10

STUDY NOTE FOR EZEKIEL 38:13 Sheba. The southwestern corner of the Arabian Peninsula (modern-day Yemen). The Sabeans are famous for trading (27:22, 23; 1 Kin. 10:1, 2; Job 6:19; Joel 3:8).

Dedan. A territory in southern Edom (25:13; 27:20; cf. Jer. 25:23; 49:8). The merchant nations of the world (see 27:20, 22) line up for their share of the anticipated plunder from this unequal contest. BACK TO EZEKIEL 38:13

STUDY NOTE FOR EZEKIEL 38:17 he of whom I spoke. Gog is not the one mentioned in earlier prophecies describing a foe from the north (v. 2 note). Those prophecies were completely fulfilled by Nebuchadnezzar’s destruction of Jerusalem. Instead of coming to be an agent of divine wrath against Israel, Gog will himself be destroyed by that same wrath. BACK TO EZEKIEL 38:17

STUDY NOTE FOR EZEKIEL 38:18–23 God Himself will be Israel’s defender. In passages describing the appearance of God as the Divine Warrior, the prophets commonly speak of a corresponding convulsion in the created order; creation dissolves into primeval chaos (32:6–8 note; Is. 13:13; 24:18–20; Jer. 4:23–26; Joel 2:10, 30, 31; Hag. 2:6, 7, 21; cf. Judg. 5:4; Pss. 18:8; 46:3; 77:16–19). The Divine Warrior will bring upon their enemies the same covenant curses that earlier He brought against Judah. BACK TO EZEKIEL 38:18

STUDY NOTES FOR EZEKIEL 39

STUDY NOTE FOR EZEKIEL 39:4 I will give you to birds of prey. Like a new Goliath, Gog’s fearsomeness is the prelude to his fall. He will be helpless before the living God, his body left exposed for the birds of the air and the beasts of the field. BACK TO EZEKIEL 39:4

STUDY NOTE FOR EZEKIEL 39:7 I will not let my holy name be profaned. Just as the Lord once made His holiness known through acts of judgment (36:21), so now He will make it known through His acts of salvation for His people. BACK TO EZEKIEL 39:7

STUDY NOTE FOR EZEKIEL 39:9 make fires of the weapons. The prophet uses a vivid image to describe how large the enemy army will be and how total its defeat: the Israelites will gather the weapons of the vanquished and have sufficient firewood to last for seven years (Ps. 46:9). Ironically, six different kinds of wooden weapons are the only items to survive the fire from heaven. Collecting this abandoned weaponry is Israel’s only contribution to the battle; all they have to do is watch the Lord in action. BACK TO EZEKIEL 39:9

STUDY NOTE FOR EZEKIEL 39:11 place for burial. Gog’s hordes will be buried on the borders of Israel, near the Dead Sea. After seven months of work, burial details will still be searching for bodies (vv. 14, 15). BACK TO EZEKIEL 39:11

STUDY NOTE FOR EZEKIEL 39:14 cleanse. Contact with a corpse renders one ceremonially unclean (Lev. 11:24–28, 39; 22:4), so the land will require cleansing by burying all of the dead bodies. BACK TO EZEKIEL 39:14

STUDY NOTE FOR EZEKIEL 39:15 he shall set up a sign by it. Gog comes with all his hordes expecting God’s people to be easy prey. Instead of delivering Zion into his hands, God will instead give him a grave marker (Hb. ziun, an obvious play on words). Gog comes for a city, but he finds a grave instead (cf. Rev. 20:10).

Hamon-gog. The valley will be named “Valley of the Hordes of Gog.” This valley filled with the corpses of Gog’s army is a reversal of the vision in 37:1–10, wherein a valley of dead bones became an army. BACK TO EZEKIEL 39:15

STUDY NOTE FOR EZEKIEL 39:17 sacrificial feast. See note on 29:5. Usually sacrifice means that animals become food. Here the image is reversed: the human enemies are sacrificed and the animals eat. By such a reversal of the created order (Gen. 1:30; 9:2, 3), the prophet shows the universe dissolving into chaos under God’s judgment (38:18–23 note). The same image is used in Rev. 19:17, 18 (Is. 34:6, 7; Jer. 46:10; Zeph. 1:7–9). BACK TO EZEKIEL 39:17

STUDY NOTE FOR EZEKIEL 39:18 Bashan. A region east of the Sea of Galilee known for its fine cattle (Deut. 32:14; Ps. 22:12; Amos 4:1). BACK TO EZEKIEL 39:18

STUDY NOTE FOR EZEKIEL 39:19 eat fat ... drink blood. These parts of a sacrificial animal are ordinarily offered to God (44:15; Lev. 3:17). BACK TO EZEKIEL 39:19

STUDY NOTE FOR EZEKIEL 39:21–29 This section makes clear the lesson that Ezekiel’s hearers are to take away from this vision: God demonstrates His glory in all of history through the judgment and restoration of His people. The Babylonian exile does not show that God has failed in His promises—to the contrary, it demonstrates to Israel and to the nations alike that the Lord’s sovereignty is universal. Though God has afflicted His people, He has not abandoned them. He will bring them home (vv. 25–29), and He will transform them by His Spirit so that a similar judgment will not be necessary thereafter (36:26 note; 11:19; 18:31; 37:14; Joel 2:28). After describing how God will crush His enemies (chs. 38; 39), the prophet turns to a description of the glorious restoration of the people of God (chs. 40–48). If even Gog cannot destroy God’s new Israel, what enemy can ever separate them from His love (Rom. 8:31–39)? BACK TO EZEKIEL 39:21

STUDY NOTES FOR EZEKIEL 40

STUDY NOTE FOR EZEKIEL 40:1–48:35 Ezekiel’s vision of the restored temple combines many strands of biblical tradition. Ezekiel weaves together the familiar understanding of Jerusalem as the city where God has chosen to dwell with references to Mount Sinai and the garden of Eden. However, the city in Ezekiel’s vision is not called Jerusalem, and is geographically located significantly further to the north than Jerusalem. The old city of Jerusalem’s sins cannot simply be forgotten (see chs. 16; 23); her restoration includes a new name to match her new character (48:35).

An angel leads the prophet on a tour of the city, beginning at the gates to the outer court of the temple (40:6–27) and ending after several chapters with a division of land among the twelve tribes (47:13–48:35). Interpretations of these chapters vary widely. Some have seen in these passages a blueprint and building specifications for a temple that will be built in the future (43:10, 11). However, key details are omitted, such as the height of the buildings and the materials to be used, thereby precluding such an interpretation. Other elements of the prophetic vision also seem to go well beyond a literal understanding (e.g., 47:1–12). Other interpreters therefore understand Ezekiel’s temple vision as a largely symbolic description of the way God blesses His people in Christ, with the temple standing preeminently for the presence of God in the midst of His people. Through the use of a symbolic vision (40:2; Num. 12:6), the prophet describes through architecture, legislation, and geography a point in the future when the presence of God among His purified people will transcend anything Israel has experienced in history. Chapters 40–48 are thus the detailed unfolding of the promise given in 37:24–38.

40:1 twenty-fifth year. On the tenth day of the seventh month of a Jubilee year, which occurs every fifty years, a trumpet is sounded to proclaim the coming of liberty throughout the land (Lev. 25:8–13). Ezekiel receives his vision of a new future for his people approximately halfway between the exile and the restoration from exile. BACK TO EZEKIEL 40:1

STUDY NOTE FOR EZEKIEL 40:2 on a very high mountain. Revelations from God in the OT often take place on mountaintops, notably Mount Sinai, where Moses received God’s law and the design for the tabernacle (Ex. 19–40). Moses also saw the Promised Land from another mountaintop, though he did not live to enter it (Deut. 34:1–4). So, too, Ezekiel receives legislation and a design for a sanctuary on top of a mountain even though he will not live to see it fulfilled. BACK TO EZEKIEL 40:2

STUDY NOTE FOR EZEKIEL 40:3 a man. An angelic guide conducts the prophet on his tour of the city (cf. Zech. 1:14). Like the heavenly creatures in Ezekiel’s opening vision, the angel’s appearance is like bronze.

measuring reed. See 2 Kin. 21:13; Amos 7:7, 8; Zech. 2:1, 2; Rev. 21:10, 15. Measuring is a key theme in Ezek. 40–48. BACK TO EZEKIEL 40:3

STUDY NOTE FOR EZEKIEL 40:4 Declare all that you see. John receives similar instructions (Rev. 1:11). This vision holds a message for Ezekiel’s contemporaries, not just for those who would live at some distant time in the future. BACK TO EZEKIEL 40:4

STUDY NOTE FOR EZEKIEL 40:5 a wall. The first thing the prophet sees is a tall and thick wall separating the area of the holy from the profane, a separation the priests failed to enact in 22:26. Access to the realm of the holy in the new temple is tightly regulated to prevent it from being profaned again.

cubits. There are at least two standard cubits, the short cubit of about 17.4 inches (44 cm), and the long cubit, used here, of about 20.4 inches (52 cm) (43:13; cf. 2 Chr. 3:3). The rod is about ten feet long (3 m). BACK TO EZEKIEL 40:5

STUDY NOTE FOR EZEKIEL 40:6 the gateway facing east. With such high and thick walls, gates control access to the temple. The gate facing east is the most important of the gates and so is described first.

going up its steps. The temple is approached by steps to a raised platform that is the outer court. More steps lead to a higher platform that is the inner court (vv. 34, 37). A flight of stairs leads from there to the temple building (v. 49; 41:8). The higher the elevation and the closer to the inner sanctuary, the greater the degree of sanctity. The prophet’s tour starts from the outside and moves toward the center, which is reached at the end of ch. 41. He then returns outward, ending with the kitchens in the outer courtyard in 46:19–24. BACK TO EZEKIEL 40:6

STUDY NOTE FOR EZEKIEL 40:9 vestibule. These gateways resemble gates of the Solomonic period unearthed in excavations at Hazor, Megiddo, and Gezer (1 Kin. 9:15), but they are significantly larger in size. The way through the center of the gate is flanked by three guardrooms on each side. BACK TO EZEKIEL 40:9

STUDY NOTE FOR EZEKIEL 40:16 palm trees. See also vv. 22, 31, 34, 37. The decoration in Israel’s ancient sanctuaries is mainly botanical; varieties of trees and plants decorate the sacred area (Ex. 25:34; 37:19; 1 Kin. 6:18, 29, 32, 35). In this respect the sanctuaries of Israel suggest the beauty of Eden and set before Israel the goal of again dwelling in God’s garden (28:13, 14 note). BACK TO EZEKIEL 40:16

STUDY NOTE FOR EZEKIEL 40:17 outer court. Worshipers are admitted to the outer court, but only priests and Levites can enter the inner court. The text does not specify the exact dimensions or use of the thirty rooms on the perimeter of the outer court, which is another way of heightening the contrast between the less significant outer area of the temple and the crucial central holy space. BACK TO EZEKIEL 40:17

STUDY NOTE FOR EZEKIEL 40:20–27 The northern and southern gates look the same as the eastern gate (vv. 5–16). There is no western gate because the area behind the Most Holy Place is blocked off to prevent access to the temple from the rear. BACK TO EZEKIEL 40:20

STUDY NOTE FOR EZEKIEL 40:28 inner court. The inner court is separated from the outer court and is elevated by a further eight steps. It also has three substantial gateways (vv. 28–37). There is no mention of a wall, however. It may be that the elevation provides sufficient separation while still allowing a clear view of activities within the inner area, or mention of the wall may simply be omitted. BACK TO EZEKIEL 40:28

STUDY NOTE FOR EZEKIEL 40:38 washed. Animals offered for sacrifice are slaughtered in the gateways to the inner court (43:13–27). After the animals have been slaughtered, the parts are washed (cf. Lev. 1:9, 13; 2 Chr. 4:6) and hung on hooks (v. 43). The time spent on this detail highlights the radical focus of the new temple as a place of sacrifice for atonement, in contrast to Solomon’s temple, which was equally a place of sacrifice and a house of prayer (1 Kin. 8:28–30; Is. 56:7). BACK TO EZEKIEL 40:38

STUDY NOTE FOR EZEKIEL 40:46 the sons of Zadok, who alone ... may come near. See note on 44:15. Another important theme in these chapters is the restriction of access to God to those whom He has chosen and who are fit to enter the holy space. BACK TO EZEKIEL 40:46

STUDY NOTE FOR EZEKIEL 40:47 the court. The themes of sacrifice and restricted access come together in the description of the inner courtyard, which is a perfect square, like all holy spaces in the OT. The altar of sacrifice, where the Zadokite priests alone will offer the sacrifices, is at the geometric center of this court. BACK TO EZEKIEL 40:47

STUDY NOTE FOR EZEKIEL 40:48–41:4 Like Solomon’s temple before it, the temple of Ezekiel’s vision has three rooms: a vestibule or portico (40:48, 49); an outer sanctuary (41:1, 2); and the inner sanctuary or Most Holy Place (41:3, 4). The temple building is set higher than the surrounding courtyard and reached by stairways leading to the portico (40:6 note). The increase in height represents increasing sanctity as one approaches the inner room. The temple building also has thick walls, but since access is already restricted, gates can be replaced by simple doors. Because the sanctuary is the most important space of the new temple, it is described in the most detail and with the most precise measurements. The sanctuary and its associated spaces make a second 100-cubit square, matching the inner courtyard. BACK TO EZEKIEL 40:48

STUDY NOTE FOR EZEKIEL 40:49 pillars. The pillars presumably resemble Jachin and Boaz, the pillars that stood outside Solomon’s temple (1 Kin. 7:15–22). BACK TO EZEKIEL 40:49

STUDY NOTES FOR EZEKIEL 41

STUDY NOTE FOR EZEKIEL 41:3 he went into. Access to the Most Holy Place is restricted to the high priest on the Day of Atonement (Lev. 16; cf. Heb. 9:11–14). As a measure of the restrictive access in the new temple, the angel can enter this room, but Ezekiel cannot—even before the Lord’s glory returns to take up residence there (43:1–5). BACK TO EZEKIEL 41:3

STUDY NOTE FOR EZEKIEL 41:4 twenty cubits. The Most Holy Place in the tabernacle and the Most Holy Place in Solomon’s temple are also perfect cubes, equal in length, width, and height (cf. Rev. 21:16). In Ezekiel’s temple, the Most Holy Place is accessed by openings of increasing narrowness. BACK TO EZEKIEL 41:4

STUDY NOTE FOR EZEKIEL 41:5–12 Rooms are built around the north, west, and south sides of the temple building. They are probably used to store equipment and the wealth of the temple (cf. 42:13; 1 Kin. 6:5–10). The second and third stories are offset so that each is a cubit wider than the level below. The building to the rear of the temple may simply protect it from unauthorized access. BACK TO EZEKIEL 41:5

STUDY NOTE FOR EZEKIEL 41:18 cherubim. The cherubim are like those described in Ezekiel’s earlier oracles of judgment (1:5–9 note). However, when carved in relief, they are depicted with two faces instead of four. These traditional images of the Lord’s heavenly bodyguards also adorned the tabernacle and Solomon’s temple (Ex. 26:1; 1 Kin. 6:29). BACK TO EZEKIEL 41:18

STUDY NOTE FOR EZEKIEL 41:22 altar. The table of the bread of the Presence is described as an altar only here, highlighting Ezekiel’s focus on the temple as a place of sacrifice. BACK TO EZEKIEL 41:22

STUDY NOTES FOR EZEKIEL 42

STUDY NOTE FOR EZEKIEL 42:1–14 These rooms should not be confused with those built on the perimeter of the temple building itself (41:5–12 note). These are along the north and south sides of the wall separating the inner and outer courts, and are used for activities that the priests had to perform on the way into and out of the inner court with its increased level of sanctity. These regulations represent a significant increase in the care taken to separate the holy from the profane when compared to the equivalent laws in Leviticus (see 42:20). BACK TO EZEKIEL 42:1

STUDY NOTE FOR EZEKIEL 42:20 wall. The outer wall separates the sacred precincts from the secular; see note on 40:7. By ending where he began, with the wall, Ezekiel focuses on this principle of separation.

500. Five hundred cubits is the sum of the lengths of the north outer gateway (50), part of the outer court (100), the north inner gateway (50), the inner court (100), the south inner gateway (50), part of the outer court (100), and the south outer gateway (50). Unlike the less-regular design of the tabernacle and Solomon’s temple, Ezekiel’s temple complex is itself square. BACK TO EZEKIEL 42:20

STUDY NOTES FOR EZEKIEL 43

STUDY NOTE FOR EZEKIEL 43:1–5 The prophet had an earlier vision of the glory of the Lord departing from the city (10:18–22; 11:22–24); now in his vision he witnesses its return. The glory comes from the east, the direction to which it had departed (11:23). Unlike its slow and halting departure, the return of the glory is sudden and rapid, accompanied by the characteristic roar of many waters (see 1:24), leading the prophet once again to fall on his face. The glory of the Lord filled the tabernacle and Solomon’s temple when they were dedicated (Ex. 40:34, 35; 1 Kin. 8:10, 11; 2 Chr. 5:13, 14; 7:1, 2; cf. Is. 60:1–3). See note on 11:22–24. The temple of the restoration period, built by Zerubbabel, is not built according to Ezekiel’s vision. It is a rebuilt version of Solomon’s temple, though lacking its earlier splendor (Ezra 3:12, 13; Hag. 2:3). Yet Haggai prophesies that the glory of Zerubbabel’s temple will exceed that of Solomon’s (Hag. 2:7–9), because God’s presence will be there. Ultimately, this is fulfilled in Christ and His temple, the church. BACK TO EZEKIEL 43:1

STUDY NOTE FOR EZEKIEL 43:7 throne. The Jerusalem temple is understood as the place where God had His throne, where He is enthroned in the Most Holy Place above the ark, which is His footstool (1 Sam. 4:4; 2 Sam. 6:2; 2 Kin. 19:15; 1 Chr. 13:6; Pss. 80:1; 99:1; 132:13, 14; Is. 6:1; 37:16). The significant part of the affirmation is that this temple will be the Lord’s throne forever; the sins of His people will never again drive Him away from His sanctuary.

the dead bodies of their kings. In the past, Israel’s kings defiled the temple both by their spiritual adultery and by placing memorial markers for dead kings in the grounds of the temple of the living God. In the future, the kings will be put in their proper place at a greater distance from the residence of the great King, God Himself. BACK TO EZEKIEL 43:7

STUDY NOTE FOR EZEKIEL 43:10 plan. The patterns for Israel’s past sanctuaries have come from God; likewise, the plans for the temple in Ezekiel’s vision are of divine origin. See note on 40:1–48:35. This vision is not intended to provide the blueprint for a building project; rather, it has a message for Ezekiel’s contemporaries. As they study the plan, they are to be convicted of their sins and ashamed of their iniquities. By permitting and restricting access to particular groups of people and raising the general standards of holiness throughout the sacred space, Ezekiel communicates the same message of the necessity of absolute holiness that he has proclaimed elsewhere in more direct form. BACK TO EZEKIEL 43:10

STUDY NOTE FOR EZEKIEL 43:12 law of the temple. Ezekiel’s temple vision is the only body of ritual law in the Bible not from the mouth of Moses. Like Moses, Ezekiel receives this law on a high mountain (40:2; Ex. 25:9, 40). This law is not intended to replace the laws of Moses, with which it cannot be harmonized. Rather, it is another way of making the same fundamental points as Ezekiel’s visionary temple. Here, theology is described in the form of legislation. BACK TO EZEKIEL 43:12

STUDY NOTE FOR EZEKIEL 43:13 cubits. See note on 40:5.

altar. The altar is built as a series of platforms, each smaller than the one below, similar to a step-pyramid or ziggurat. The ancient rabbis had many discussions about this altar since its construction contradicts the command that the altar should not have steps (Ex. 20:24–26). The steps ascend the east side to prevent any repetition of the sun worship in 8:16, where the people turned their backs on God. The importance of the sacrificial aspect of temple life is emphasized by the massive size of the altar and its location at the geometric center of the entire temple complex. BACK TO EZEKIEL 43:13

STUDY NOTE FOR EZEKIEL 43:18 throwing blood. See Ex. 29:16; Lev. 4:6; 5:9. The new altar must be consecrated before it can be put into use (2 Chr. 7:8, 9). A similar procedure was followed when the altar of Solomon’s temple was consecrated. BACK TO EZEKIEL 43:18

STUDY NOTE FOR EZEKIEL 43:19 family of Zadok. See note on 44:15. BACK TO EZEKIEL 43:19

STUDY NOTE FOR EZEKIEL 43:21 outside. See Ex. 29:14; Lev. 4:12, 21; 8:17; 9:11; 16:27. The writer of Hebrews interprets these instructions as an aspect of Christ’s offering of Himself (Heb. 13:11–13). BACK TO EZEKIEL 43:21

STUDY NOTES FOR EZEKIEL 44

STUDY NOTE FOR EZEKIEL 44:1 shut. The prophet has been in the inner court (43:5), but he is now taken to the eastern gate. That gate will remain closed because the glory of the Lord has entered the temple through it (v. 2; 43:4; cf. Ps. 24:7–10). That the gate is closed may also imply that the Lord will never leave the temple again (43:7, 9). BACK TO EZEKIEL 44:1

STUDY NOTE FOR EZEKIEL 44:3 prince. Since the gate is closed, the gateway becomes a room; in this room the prince will be allowed to eat his portion of sacrificial meals. In Ezekiel’s vision it represents the special relationship the promised king will maintain with the Lord. See note on 37:24. BACK TO EZEKIEL 44:3

STUDY NOTE FOR EZEKIEL 44:4–9 While some portions of the OT emphasize restrictions on the participation of foreigners in Israel’s worship (Ex. 12:43; Lev. 22:25; Neh. 9:2; Jer. 51:51), other passages anticipate the participation of foreigners (47:22, 23; cf. 1 Kin. 8:41, 43; 2 Chr. 6:32, 33; Is. 56:3, 6–8; cf. Zech. 14:21; Eph. 2:12, 19). Similar restrictions on foreigners characterize other writings from the period after the Babylonian exile (Ezra 4:1–3; 10:10–44; Neh. 13:1–9; Hag. 2:14). The issue in this passage is not merely that these people are foreigners but that they are uncircumcised—that is, they have not become part of God’s people. Most likely, this refers to the practice of using foreign mercenaries to guard the temple (2 Kin. 11:14–19), a role that the Lord specifically assigns to the Levites (Num. 1:53). In the New Israel of the new covenant, the church, all such distinctions between Jew and Gentile have been removed, as Jews and Gentiles together become part of the one new people of God in Christ (Eph. 2:11–18; 3:6). BACK TO EZEKIEL 44:4

STUDY NOTE FOR EZEKIEL 44:10–14 The tasks that have wrongly been delegated to uncircumcised foreigners will once again be performed by the Levites (Num. 1:50–53; 3:6, 8, 28–32; 1 Chr. 23:24–32; 2 Chr. 8:14, 15). Though the Levites were involved in the people’s sin of idolatry and therefore could not enter the inner court as the priests would, they yet retained an important role. The priesthood itself was restricted to the line of Zadok, who has persevered in faithfulness to God (v. 15; 40:45, 46). The reward for that past faithfulness is closer access to God’s presence, while those who were unfaithful are kept at a distance from the Lord. BACK TO EZEKIEL 44:10

STUDY NOTE FOR EZEKIEL 44:15 Zadok. Zadok served as high priest alongside Abiathar during the reign of David (2 Sam. 15:24–29; 20:25). Abiathar was dismissed because he supported Adonijah against Solomon (1 Kin. 1:7; 2:26), but Zadok supported Solomon and became the only high priest. The priesthood had earlier been restricted among the Levites to the descendants of Aaron (Ex. 28:1; Lev. 8:2–7; 9:1–24; Num. 20:25–28; 1 Chr. 6:48–53), and Ezekiel foresees a further restriction to one family from Aaron. BACK TO EZEKIEL 44:15

STUDY NOTE FOR EZEKIEL 44:17–27 The corollary of increased access for the Zadokite priests is heightened responsibility in ritual holiness. Their behavior is far more strictly regulated than that of the people as a whole. They have to wear only linen rather than wool so that they will not be defiled by the emission of sweat. They cannot come into contact with the realm of the dead, whether by contact with a dead body or by observing ritual mourning practices (see Lev. 21:1–12). The priests are not to drink wine when on duty, since priestly mistakes can have fatal consequences (see Lev. 10:9). They can marry only a virgin or the widow of a priest so that there will be no question as to the priestly bloodline of any children of the marriage. Again, the prophet insists on a radical distinction between holy and the common, the unclean and the clean (v. 23). BACK TO EZEKIEL 44:17

STUDY NOTE FOR EZEKIEL 44:24 judges. For the judicial role of the priests, see 1 Chr. 26:29; 2 Chr. 19:8–11. BACK TO EZEKIEL 44:24

STUDY NOTE FOR EZEKIEL 44:28–31 I am their inheritance. The rest of Israel will receive a share in the reallocated Promised Land (see 47:13–48:35), but the priests will receive no share of their own since the Lord is their inheritance. They are to be provided for through the regular offerings and sacrifices made at the temple. BACK TO EZEKIEL 44:28

STUDY NOTE FOR EZEKIEL 44:31 eat of anything ... that has died of itself. The prohibition against eating meat of an animal found dead is part of the priests’ radical separation from the realm of death. BACK TO EZEKIEL 44:31

STUDY NOTES FOR EZEKIEL 45

STUDY NOTE FOR EZEKIEL 45:1–8 The allocation of the land will be taken up in greater detail in ch. 47. The concern here is the sacred precincts, where the priests and Levites will live. Ezekiel describes a sacred area in the middle of the land, a square of 25,000 cubits (about 8 miles; 13 km) on a side, further subdivided into three strips of land (cf. Rev. 21:16). The northern zone (about 25 square miles; 65 square km) is set aside for the use of the Levites. The central zone contains the sanctuary and is set apart for the priests. The southern zone, about half the size of the other two, is given to the city itself. The area east and west of the eight-mile square is given to the prince, while the area north and south is to be divided among the other tribes. Interestingly, in Ezekiel’s vision the temple itself is outside the city proper, maintaining a buffer zone against the sacred being defiled by the entry of the profane. The key element in the restoration of the land is to maintain the purity necessary for the Lord to dwell in the midst of His people. It is also the Lord who distributes the land, not the princes. BACK TO EZEKIEL 45:1

STUDY NOTE FOR EZEKIEL 45:9, 10 The prince’s primary responsibility was to establish justice and righteousness among the people. The prince himself was assigned enough land to meet his own needs and to support the ministry of the temple without burdening the people. The measures he uses to collect the people’s tithes and offerings for the temple are to be just, instead of adjusting the scales to secure profit for himself. Apparently the use of false weights and balances was common prior to the exile (Lev. 19:35, 36; Deut. 25:13–16; Prov. 11:1; Amos 8:5; Mic. 6:10–12). BACK TO EZEKIEL 45:9

45:10 ephah ... bath. The ephah is a dry measure of about five gallons (19 L). The bath is a liquid measure of about six gallons (23 L). BACK TO EZEKIEL 45:10

STUDY NOTE FOR EZEKIEL 45:11 homer. Ten baths or ephahs make a homer, or about fifty gallons (190 L). BACK TO EZEKIEL 45:11

STUDY NOTE FOR EZEKIEL 45:12 shekel ... mina. A shekel is about two-fifths of an ounce (11 g); a mina of sixty shekels is about a pound and a half (0.7 kg). The mina is normally fifty shekels. BACK TO EZEKIEL 45:12

STUDY NOTE FOR EZEKIEL 45:13–17 Israel’s princes are also responsible to make offerings on behalf of the people (vv. 13–17). The people will give offerings in kind to the prince, who in turn provides them to the sanctuary (cf. 2 Chr. 30:24). See notes on 37:24; 44:3. BACK TO EZEKIEL 45:13

STUDY NOTE FOR EZEKIEL 45:18–25 These regulations cover aspects of the ceremonial observances of New Year’s Day (vv. 18–20), Passover (vv. 21–24), and Tabernacles (v. 25) in the seventh month. This legislation represents dramatic modifications of earlier liturgical practice, replacing the three distinctive festivals of the Mosaic calendar with two festivals that are virtually identical. The central focus of both festivals is on purification from sin, a central theme in these chapters. BACK TO EZEKIEL 45:18

STUDY NOTE FOR EZEKIEL 45:19 altar. Compare the consecration of the altar in Ex. 29:35–37. BACK TO EZEKIEL 45:19

STUDY NOTE FOR EZEKIEL 45:24 hin. A liquid measure of about one gallon (3.6 L). BACK TO EZEKIEL 45:24

STUDY NOTES FOR EZEKIEL 46

STUDY NOTE FOR EZEKIEL 46:2 prince. The prince will be allowed to enter as far as the inner threshold of the eastern gate into the inner courtyard on festival days; on other days he will enter and leave with the ordinary people (vv. 9, 10) unless he is making a freewill offering (v. 12). The prince has special privileges with reference to the eastern gate in the outer courtyard (44:1 note; 44:3 note), though nothing like the control over worship exercised by the kings before the Babylonian exile (e.g., 2 Kin. 16:10–12). From his vantage point at the threshold of the inner gate, the prince will have a full view of the inner courtyard and the great altar; but entry to the inner court is restricted to priests and Levites. In contrast, the ordinary people are to offer their worship outside the gateway to the inner court, separated from the inner court by eight steps and a corridor that is ninety feet long. BACK TO EZEKIEL 46:2

STUDY NOTE FOR EZEKIEL 46:4 burnt offering. The specifications for this offering differ from the Sabbath offerings in Num. 28:9, where two lambs and no ram are required. BACK TO EZEKIEL 46:4

STUDY NOTE FOR EZEKIEL 46:6 day of the new moon. The first day of the month. The specifications again differ from earlier legislation (Num. 28:11). BACK TO EZEKIEL 46:6

STUDY NOTE FOR EZEKIEL 46:10 the prince shall enter with them. The prince accompanies the people as they pass through the temple, acting as their representative in worship. BACK TO EZEKIEL 46:10

STUDY NOTE FOR EZEKIEL 46:13 daily. Whereas most of the preceding regulations concern offerings on particular days of the OT liturgical calendar, God is to be worshiped every day in Israel (vv. 13–15). The provisions for these daily offerings differ from earlier practice (Num. 28:3–8; 2 Kin. 16:15; 1 Chr. 16:40; 2 Chr. 13:11; 31:3). The meal imagery of these sacrifices depicts the regular table fellowship and communion between the Lord and His people. BACK TO EZEKIEL 46:13

STUDY NOTE FOR EZEKIEL 46:16–18 In redeeming Israel from Egypt and later Babylon, God removed them from the place of bondage but also secured for them an inheritance in their own land. The land was supposed to be inalienable (Lev. 25:14–17, 23, 24; 1 Kin. 21), representing the permanence of the redemption and inheritance that God provided (1 Pet. 1:4). These verses address the previously common temptation for the prince to acquire additional lands with which to provide for his children or to reward his loyal servants, thereby oppressing the ordinary people. BACK TO EZEKIEL 46:16

STUDY NOTE FOR EZEKIEL 46:17 year of liberty. Most likely a reference to the Year of Jubilee (Lev. 25:8–17; 27:24; Is. 61:1, 2). BACK TO EZEKIEL 46:17

STUDY NOTE FOR EZEKIEL 46:20 bake. OT worship combines sacrifice and prayer with eating and social activity. These regulations specify the places where the Levites prepare offerings for the sacrificial meals that are eaten by worshipers. The tour of the temple ends where it began, at the outside of the outer court. BACK TO EZEKIEL 46:20

STUDY NOTES FOR EZEKIEL 47

STUDY NOTE FOR EZEKIEL 47:1, 2 The courtyard of the tabernacle had a large basin or laver where the priests washed (Ex. 30:17–21). Solomon’s temple housed a much larger Sea (1 Kin. 7:23–26). This Sea was used for ritual washing (2 Chr. 4:6), but it also symbolized the primeval ocean, no longer a menacing symbol of chaos (28:2 note) but subjected by God to the service of His temple. In Ezekiel’s temple vision, these earlier basins are replaced by a life-giving river (Rev. 21:1; 22:1, 2). The tabernacle laver and the temple Sea stand south of the altar in the sanctuary courtyard; the river likewise originates from south of the altar. This passage should be compared with others that speak of a river in the city of God (Ps. 46:4) or describe the eruption of a stream in the city (Joel 3:18; Zech. 14:3–8). Since the temple in part symbolizes paradise, Ezekiel’s river recalls the rivers issuing from the garden of Eden (Gen. 2:10–14). BACK TO EZEKIEL 47:1, 2

STUDY NOTE FOR EZEKIEL 47:3–12 The river brings life everywhere it goes, transforming Israel into a paradisiacal garden. It brings life to even the lifeless salt waters of the Dead Sea, recalling the transformation of the dry bones in ch. 37. What is more, this unearthly river grows dramatically from small beginnings to become a mighty torrent that is impossible to cross. The exiles are to notice this and remember that the work of God often begins in small ways but culminates in grandeur (Zech. 4:10; Matt. 13:31, 32). Jesus appealed to the images used in this passage to describe Himself. He told the Samaritan woman that He is the source of life-giving water (John 4:10–14). When the disciples were surprised that Jesus was talking with a Samaritan woman, He spoke to them of an unending harvest that had already begun (John 4:27–38), drawing on Ezekiel’s picture of trees bearing twelve crops a year. John also records Jesus’ saying that He is the source of streams of living water, adding the comment that Jesus was speaking of God’s Spirit (John 7:37–39). BACK TO EZEKIEL 47:3

STUDY NOTE FOR EZEKIEL 47:10 Engedi ... Eneglaim. From one side of the Dead Sea to the other. A mark of the new life in the sea is the abundance of fish where previously there were none. BACK TO EZEKIEL 47:10

STUDY NOTE FOR EZEKIEL 47:11 swamps and marshes. The swamps and marshes will be left for salt. Salt is a useful commodity and under the old covenant is often used in covenant-making ceremonies because of its unchanging character. BACK TO EZEKIEL 47:11

STUDY NOTE FOR EZEKIEL 47:13 Joseph shall have two portions. In Ezekiel’s vision, the land will be divided equally among the twelve tribes. Since the tribe of Levi receives its territorial inheritance inside the sacred precincts of Jerusalem (45:1–8 note), the number twelve is maintained by substituting for Joseph the two sons of Joseph, Ephraim and Manasseh (Gen. 48:1–6). Israel and Judah are now reunited into a single nation (see 37:15–28). BACK TO EZEKIEL 47:13

STUDY NOTE FOR EZEKIEL 47:14 your inheritance. This is the land God promised to the patriarchs (Gen. 12:7; 15:18–21; 22:17; 28:4), and that was possessed during the reigns of David and Solomon (1 Kin. 8:65; 1 Chr. 13:5; 2 Chr. 9:26). BACK TO EZEKIEL 47:14

STUDY NOTE FOR EZEKIEL 47:15 boundary. The boundaries detailed here (vv. 15–20) mention a number of sites that are not known, but they roughly correspond to other such lists of sites (Num. 34:1–12; 1 Kin. 8:65). The eastern and western borders are easy to identify: on the east, the boundary begins in the headwaters of the Jordan south of Damascus, down the Jordan River, and along the western shore of the Dead Sea; on the west, the border is the Mediterranean Sea. The northern and southern borders are more difficult to establish: in the north, the line begins near Tyre and proceeds east to a point north of the Sea of Galilee; in the south, it runs from a point below the Dead Sea to the Brook of Egypt (the Wadi el-Arish) on the Mediterranean coast. Strikingly absent is the Transjordan, the area east of the Jordan River. Although this is historically the home of Reuben, Gad, and half of Manasseh, it is not part of the original land promised to Moses. BACK TO EZEKIEL 47:15

STUDY NOTES FOR EZEKIEL 48

STUDY NOTE FOR EZEKIEL 48:1–29 In Ezekiel’s vision, the allotment of the land among the tribes is different from what it was before the exile. Each tribe is allotted a horizontal strip of land connecting with the eastern and western borders, aligned with the sacred east-west axis of the temple. The statuses of Jacob’s wives and of the individual tribes seem to be the determining factors in the arrangement of the tribes (cf. Num. 2, 3). The northernmost tribes (Dan, Asher, and Naphtali) are traditionally located in the north; the southernmost tribe (Gad, v. 27) is historically a northern tribe. These four tribes are the sons of Leah’s servant Zilpah and Rachel’s servant Bilhah (Gen. 30:3–8, 10–13); as such they are located at the outer extremities of the tribal allotments in Ezekiel’s vision.

Judah is the closest tribe north of the sacred area in the center of the land (vv. 8–22; 45:1–8). Judah is historically a southern tribe; by presenting the tribe of David as part of the northern tribes, Ezekiel may be saying in effect that the North will have a portion in David (cf. 2 Sam. 20:1; 1 Kin. 12:16; 2 Chr. 10:16). Judah is in the place of honor that normally belongs to the firstborn, Reuben. Reuben is located immediately north of Judah. Next are the two tribes of Joseph, Ephraim and Manasseh, descendants of Jacob through the favored wife Rachel.

The nearest tribe south of the sacred area is Benjamin. Its favored place reflects the favored status of Rachel and balances the favored position of the Joseph tribes in the north. The remaining three southern tribes (Simeon, Issachar, and Zebulun) are the descendants of Leah. Historically, Issachar and Zebulun hold allotments in the north. BACK TO EZEKIEL 48:1

STUDY NOTE FOR EZEKIEL 48:8–22 This description is an elaboration of 45:1–8. The length of the description of this single portion compared to the brief description of the portions for the tribes highlights its central importance. The holy strip is not in the geographical center of the land, since there are seven tribes to the north and five to the south. Nonetheless, the spiritual center of the land has moved considerably north of the old location in Jerusalem. BACK TO EZEKIEL 48:8

STUDY NOTE FOR EZEKIEL 48:11 sons of Zadok. See note on 44:15. BACK TO EZEKIEL 48:11

STUDY NOTE FOR EZEKIEL 48:30–35 The city has twelve gates named for the twelve tribes (cf. Rev. 21:12–14). The focus on the exits of the city underlines the theme of access that runs through these chapters. Since one gate is named after Levi, Ephraim and Manasseh are replaced by their father Joseph. Unusually, the three most important gates face north, rather than east, so that they can open toward the temple. The city is a visible symbol of unity for the twelve tribes, and presumably contains residents from each tribe. BACK TO EZEKIEL 48:30

STUDY NOTE FOR EZEKIEL 48:35 The Lord Is There. The city that used to be known as Jerusalem now receives a new name to match its transformed status. From the beginning of the OT, God revealed His intention to be with His people. He walked and spoke with them in the garden of Eden and dwelled in sanctuaries built in their midst. The promise of a child named Immanuel points to a day when God would be “with us” (Is. 7:14 text note). The NT ends in much the same way as the book of Ezekiel ends. John, too, describes the city of God, and a time when God will live with human beings face-to-face (Rev. 21:3); he ends with the prayer, “Amen. Come, Lord Jesus” (Rev. 22:20). BACK TO EZEKIEL 48:35

FOOTNOTES FOR EZEKIEL 1

1 Or from God 2 Or amber; also verse 27 3 Or Spirit; also twice in verse 20 and once in verse 21

1 Hebrew of their faces 2 Hebrew on their four sides 3 Or the spirit of life; also verse 21 4 Or lapis lazuli 5 Or it

FOOTNOTES FOR EZEKIEL 2

6 Or Son of Adam; so throughout Ezekiel

1 Or on scorpion plants

FOOTNOTES FOR EZEKIEL 3

2 Or the wind; also verse 14 3 Or sound

1 Or Chebar, and to where they dwelt 2 Or in; also verses 19, 20 3 Or plain; also verse 23

FOOTNOTES FOR EZEKIEL 4

1 Or iniquity; also verses 5, 6, 17 2 A type of wheat 3 A shekel was about 2/5 ounce or 11 grams 4 Or at a set time daily; also verse 11 5 A hin was about 4 quarts or 3.5 liters 6 Hebrew my soul (or throat) has never been made unclean 7 Hebrew staff

FOOTNOTES FOR EZEKIEL 5

1 Some Hebrew manuscripts and Syriac lack not 2 The same Hebrew expression can mean obey rules, or execute judgments, depending on the context 3 Some Hebrew manuscripts I will cut you down 4 Dead Sea Scroll, Septuagint, Syriac, Vulgate, Targum; Masoretic Text And it shall be 5 Hebrew them 6 Hebrew staff

FOOTNOTES FOR EZEKIEL 6

1 Or and punished 2 Some Hebrew manuscripts; most Hebrew manuscripts Diblah

FOOTNOTES FOR EZEKIEL 7

3 Or earth 4 Some Hebrew manuscripts (compare Syriac, Targum); most Hebrew manuscripts Disaster! A unique disaster! 5 The meaning of the Hebrew word is uncertain; also verse 10

1 The meaning of this last Hebrew sentence is uncertain 2 Or abundance; also verses 13, 14 3 The meaning of this last Hebrew sentence is uncertain 4 Or secret 5 Probably refers to an instrument of captivity 6 By revocalization (compare Septuagint); Hebrew and those who sanctify them 7 Or instruction

FOOTNOTES FOR EZEKIEL 8

8 By revocalization (compare Septuagint); Hebrew of fire 9 Or amber

1 Or my

FOOTNOTES FOR EZEKIEL 10

1 Or lapis lazuli

1 Hebrew to their four sides 2 Hebrew the head 3 Or their whole body, their backs, their hands, and their wings 4 Or spirit of life

FOOTNOTES FOR EZEKIEL 11

1 Or Is not the time near . . . ? 2 Hebrew the men of your redemption 3 Or in small measure 4 Hebrew To the heart of their detestable things and their abominations their heart goes; I will

FOOTNOTES FOR EZEKIEL 12

1 Or will see that 2 Or This burden is 3 Hebrew in the midst of them

1 The Hebrew for you is plural 2 Hebrew word

FOOTNOTES FOR EZEKIEL 13

1 Or plaster; also verses 11, 14, 15

FOOTNOTES FOR EZEKIEL 14

1 Or iniquity; three times in this verse 2 Hebrew staff

FOOTNOTES FOR EZEKIEL 16

1 Or with rich fabric 2 Or were unfaithful; also verses 16, 17, 26, 28 3 Or unfaithfulness; also verses 20, 22, 25, 26, 29, 33, 34, 36 4 Hebrew it 5 The meaning of this Hebrew sentence is uncertain 6 Hebrew spreading your legs 7 Revocalization yields How I am filled with anger against you

1 Some manuscripts (compare Syriac) of Edom 2 Or not apart from

FOOTNOTES FOR EZEKIEL 17

3 Hebrew in a field of seed

1 Hebrew seed 2 Some Hebrew manuscripts, Syriac, Targum; most Hebrew manuscripts all the fugitives

FOOTNOTES FOR EZEKIEL 18

3 The Hebrew for you is plural

1 That is, profit that comes from charging interest to the poor; also verses 13, 17 (compare Leviticus 25:36) 2 Septuagint; Hebrew from the poor

1 Or lest iniquity be your stumbling block

FOOTNOTES FOR EZEKIEL 19

1 Hebrew knew 2 Or in a wooden collar 3 Some Hebrew manuscripts; most Hebrew manuscripts in your blood 4 Or the clouds

FOOTNOTES FOR EZEKIEL 20

1 Hebrew I lifted my hand; twice in this verse; also verses 6, 15, 23, 28, 42

1 Bamah means high place 2 Hebrew and make your children pass through the fire

1 Ch 21:1 in Hebrew 2 Or toward Teman

FOOTNOTES FOR EZEKIEL 21

3 Ch 21:6 in Hebrew 4 Some Hebrew manuscripts, compare Septuagint, Syriac against their sanctuary

1 Probable reading; Hebrew The rod of my son despises everything of wood 2 Or For it is a testing; and what if even the rod despises? It shall not be! 3 Hebrew its third 4 Hebrew many stumbling blocks 5 The meaning of the Hebrew word rendered taken up is uncertain 6 Or household idols 7 Or slain; also verse 29

FOOTNOTES FOR EZEKIEL 22

1 Some Hebrew manuscripts, Septuagint, Syriac, Vulgate, Targum; most Hebrew manuscripts until 2 That is, profit that comes from charging interest to the poor (compare Leviticus 25:36)

FOOTNOTES FOR EZEKIEL 23

1 Hebrew nipples; also verses 8, 21

1 Hebrew than she 2 Vulgate, Syriac; Hebrew bosom for the sake of 3 Septuagint; the meaning of the Hebrew word is unknown

1 Or have even made pass through the fire 2 Or Sabeans 3 The meaning of the Hebrew verse is uncertain

FOOTNOTES FOR EZEKIEL 24

1 Compare verse 10; Hebrew the bones 2 Hebrew no lot has fallen upon it 3 Or empty out the broth 4 The meaning of the Hebrew is uncertain

FOOTNOTES FOR EZEKIEL 25

1 Hebrew and the Ammonites 2 Septuagint lacks and Seir

FOOTNOTES FOR EZEKIEL 26

1 Hebrew Nebuchadrezzar; so throughout Ezekiel

FOOTNOTES FOR EZEKIEL 27

1 Hebrew; Septuagint Rhodes 2 The meaning of the Hebrew word is unknown 3 Probable reading; Hebrew wool of Sahar, Vedan, and Javan

FOOTNOTES FOR EZEKIEL 28

1 The meaning of the Hebrew phrase is uncertain 2 Or lapis lazuli 3 The meaning of the Hebrew phrase is uncertain

1 The meaning of the Hebrew phrase is uncertain 2 Or banished you

FOOTNOTES FOR EZEKIEL 29

1 Hebrew they

1 Syriac (compare Psalm 69:23); Hebrew to stand 2 Hebrew he 3 Or multitude

FOOTNOTES FOR EZEKIEL 30

4 Hebrew lacks doom for

1 Or multitude; also verse 10 2 With Septuagint; Hebrew Cub 3 Hebrew and the sons of the land of the covenant 4 Hebrew the day of Egypt 5 Or wealth

1 Or distress 2 Or the cities; Hebrew they

FOOTNOTES FOR EZEKIEL 31

3 Or its top went through the thick boughs; also verses 10, 14

1 Syriac, Vulgate; Hebrew you 2 Or of Adam 3 Hebrew it

FOOTNOTES FOR EZEKIEL 32

1 Hebrew your height

1 Or wealth 2 Hebrew lacks in the twelfth month 3 Hebrew She

FOOTNOTES FOR EZEKIEL 33

1 Hebrew by it 2 Hebrew like the singing of lustful songs with a beautiful voice and one who plays

FOOTNOTES FOR EZEKIEL 34

1 Septuagint, Syriac, Vulgate I will watch over 2 Or save

FOOTNOTES FOR EZEKIEL 36

1 Or my just decrees 2 Hebrew flock of holy things

FOOTNOTES FOR EZEKIEL 37

1 Or plain; also verse 2 2 Or spirit; also verses 6, 9, 10 3 Or an earthquake (compare 3:12, 13) 4 Or one piece of wood; also verses 17, 19, 20

1 Hebrew And I will place them on it, the stick of Judah 2 Many Hebrew manuscripts; other Hebrew manuscripts dwellings 3 Hebrew lacks in their land

FOOTNOTES FOR EZEKIEL 38

4 Or Magog, the prince of Rosh, Meshech

1 Or Gog, prince of Rosh, Meshech 2 Hebrew young lions

1 Hebrew against him

FOOTNOTES FOR EZEKIEL 39

2 Or Gog, prince of Rosh, Meshech 3 Or javelins 4 Hamon-gog means the multitude of Gog 5 Or Until

1 Hamonah means multitude

FOOTNOTES FOR EZEKIEL 40

2 Hebrew brought me there

1 A cubit was about 18 inches or 45 centimeters; a handbreadth was about 3 inches or 7.5 centimeters 2 Hebrew deep, and one threshold, one reed deep 3 Text uncertain; Hebrew And he made the jambs sixty cubits, and to the jamb of the court was the gateway all around

1 Hebrew distance from before the low gate before the inner court to the outside 2 Or cubits. So far the eastern gate; now to the northern gate. 3 One manuscript (compare verses 29 and 33); most manuscripts lack were of the same size as the others 4 Septuagint, Vulgate (compare verses 26, 31, 34); Hebrew jambs 5 Hebrew at the jambs, the gates

1 Or shelves 2 Septuagint; Hebrew were chambers for singers 3 Hebrew lacks one 4 Septuagint; Hebrew east 5 Hebrew lacks alone 6 Septuagint; Hebrew lacks was fourteen cubits, and the sidewalls of the gate 7 Septuagint; Hebrew eleven 8 Septuagint; Hebrew and by steps that would go up to it

FOOTNOTES FOR EZEKIEL 41

9 A cubit was about 18 inches or 45 centimeters 10 Compare Septuagint; Hebrew tent 11 Hebrew its length 12 Septuagint; Hebrew and the breadth 13 Septuagint, compare 1 Kings 6:6; the meaning of the Hebrew word is uncertain

1 The meaning of the Hebrew term is unknown; also verse 16 2 Hebrew were measurements 3 Septuagint; Hebrew lacks two cubits broad 4 Septuagint; Hebrew length 5 The meaning of the Hebrew word is unknown; also verse 26

FOOTNOTES FOR EZEKIEL 42

6 A cubit was about 18 inches or 45 centimeters 7 The meaning of the Hebrew word is unknown; also verse 5 8 Septuagint, Syriac; Hebrew and a way of one cubit

1 Or temple 2 Septuagint; Hebrew east 3 Hebrew and all their exits 4 The meaning of the Hebrew verse is uncertain

FOOTNOTES FOR EZEKIEL 43

5 Some Hebrew manuscripts and Vulgate; most Hebrew manuscripts when I

1 Or the monuments; also verse 9 2 Or at their deaths 3 A cubit was about 18 inches or 45 centimeters; a handbreadth was about 3 inches or 7.5 centimeters 4 Or its gutter shall be one cubit deep 5 A span was about 9 inches or 22 centimeters

1 Hebrew fill its hand

FOOTNOTES FOR EZEKIEL 44

2 Septuagint; Hebrew lacks house 3 Septuagint, Syriac, Vulgate; Hebrew They 4 Or iniquity; also verse 12

1 That is, a priest

FOOTNOTES FOR EZEKIEL 45

2 A cubit was about 18 inches or 45 centimeters 3 Septuagint; Hebrew ten 4 Septuagint; Hebrew as their possession, twenty chambers

1 An ephah was about 3/5 of a bushel or 22 liters; a bath was about 6 gallons or 22 liters 2 A homer was about 6 bushels or 220 liters 3 A shekel was about 2/5 ounce or 11 grams; a gerah was about 1/50 ounce or 0.6 gram 4 A mina was about 1 1/4 pounds or 0.6 kilogram 5 A cor was about 6 bushels or 220 liters 6 See Vulgate; Hebrew (ten baths are a homer, for ten baths are a homer)

1 A hin was about 4 quarts or 3.5 liters

FOOTNOTES FOR EZEKIEL 46

2 An ephah was about 3/5 bushel or 22 liters 3 A hin was about 4 quarts or 3.5 liters

1 Septuagint, Syriac, Vulgate; the meaning of the Hebrew word is uncertain 2 A cubit was about 18 inches or 45 centimeters

FOOTNOTES FOR EZEKIEL 47

3 A cubit was about 18 inches or 45 centimeters

1 That is, the Dead Sea 2 Hebrew will be healed; also verses 9, 11 3 Septuagint, Syriac, Vulgate, Targum; Hebrew the two rivers go 4 Hebrew lacks the waters of the sea 5 That is, the Mediterranean Sea; also verses 15, 19, 20 6 Probable reading; Hebrew The valley of the boundary 7 Septuagint; Hebrew the entrance of Zedad, Hamath 8 The meaning of the Hebrew is uncertain 9 Probable reading; Hebrew and as for the north side 10 Compare Syriac; Hebrew to the eastern sea you shall measure 11 Hebrew lacks of Egypt

FOOTNOTES FOR EZEKIEL 48

12 Probable reading; Hebrew and they shall be his 13 Septuagint (compare verses 2–8); Hebrew the east side the west

1 A cubit was about 18 inches or 45 centimeters 2 Compare 45:1; Hebrew ten 3 Septuagint; Hebrew 10,000

1 Hebrew lacks of Egypt 2 That is, the Mediterranean Sea 3 One Hebrew manuscript, Syriac (compare Septuagint); most Hebrew manuscripts their gates three

The BOOK of

Daniel

TITLE

The book is named after the person whose life story and prophecies it records. The name “Daniel” means “God is my Judge.”

AUTHOR

The authorship and date of the book of Daniel have been matters of considerable debate among biblical scholars. Traditionally, the prophet Daniel is assumed to be the author, but in recent decades this view has been questioned by many of the so-called “higher-critical” scholars of the Bible. The dispute centers on the way Daniel’s prophecies and visions look forward to a succession of four ancient empires, beginning with the Babylonian Empire (chs. 2; 7; 11). Daniel describes in great detail the historical relations between the Seleucid and Ptolemaic kingdoms just before and during the time of Antiochus IV Epiphanes (ch. 11). To account for this detailed knowledge, many scholars conclude that the book must have been written after the events of which it speaks. In this view, it was written by an unknown author around 170 B.C., during the lifetime of Antiochus IV, and not during the time of Daniel, who was taken to Babylon in 605 B.C.

However, other factors favor the traditional view of authorship, not the least of which is the fact that those who deny that Daniel authored the book that bears his name generally do so because they presuppose that supernatural activities such as predictive prophecy are impossible. The book itself indicates that Daniel was its author (9:2; 10:2) and that it was written shortly after the capture of Babylon by Cyrus in 539 B.C. Also, Jesus quoted the prediction of “the abomination of desolation” found in this book as having been “spoken of by the prophet Daniel” (Matt. 24:15). There is no reason to assume that Daniel, under the inspiration of the Holy Spirit, could not have predicted in such great detail the events he describes. The Lord, after all, “declar[es] the end from the beginning” (Isa. 46:10) and “works all things according to the counsel of his will” (Eph. 1:11). The book’s message of God’s precise control of future history was very relevant to Daniel himself and the hearers of his own day as they underwent the trials of the exilic period. In assuring his readers that God controls the future, he teaches that the Lord also controls the present, making the prophecies of the future meaningful for Daniel’s original readers and firmly establishing a purpose for Daniel to write his book in the era that he did.

DATE AND OCCASION

The arguments that have been offered for dating the book of Daniel during the time of Antiochus IV Epiphanes involve three issues: (1) the nature of Old Testament prophecy; (2) historical problems; and (3) the Aramaic language used in the book. Each of these topics will be considered in turn.

Generally speaking, the prophets of Israel were primarily concerned with the religious and social circumstances confronting their contemporaries, rather than with predicting events in the distant future. When the prophets did predict future events, they often foresaw incidents in the near term, such as Jeremiah’s prophecies about the imminent fall of Jerusalem to the Babylonians. However, Daniel’s vision concerning the “king of the north” and the “king of the south” describes with amazing precision the history of relations between the Seleucid and Ptolemaic empires existing at the time of Antiochus IV Epiphanes (11:2–39 and notes), though the description of the circumstances surrounding the death of the king (11:40–12:3) does not correspond to what is otherwise known about Antiochus’s death. On this basis, some scholars argue that the book of Daniel was written in Antiochus’s time, shortly before his death, more than four hundred years after the prophet’s lifetime. The reasoning here is somewhat circular, in that the idea that Israelite prophets did not predict events in the more distant future is based on the assumption that the prophecies in Daniel are late, as well as on a similar assumption regarding Isaiah’s prophecies concerning Cyrus (Is. 44:28; 45:1). A rejection of the possibility of predictive prophecy in general is what drives these conclusions, not actual textual and historical evidence.

Interpreters of the book of Daniel who favor a late date of writing also propose that serious historical problems exist in the narratives about Daniel’s experiences in Babylon, particularly concerning Belshazzar’s relationship to Nebuchadnezzar (5:2 note) and the identity of “Darius the Mede” (6:1 note). Such interpreters typically identify the four kingdoms foreseen by Daniel (chs. 2; 7) as the Babylonians, the Medes, the Persians, and the Greeks (including the Seleucids and Ptolemies). This identification is difficult because there is no evidence for a Median kingdom in an interval between the Babylonian and Persian empires. The Persian king Cyrus (r. 550–530 B.C.) conquered the Medes in 549 B.C. and the Babylonians in 539 B.C. (5:1, 31 notes).

On the other hand, many scholars who date the book in the time of Daniel interpret the sequence of kingdoms as the Babylonian, Medo-Persian, Greek, and Roman empires. They point to the reference to “the Medes and Persians” in 5:28 as evidence that Daniel considered them as constituting one kingdom. Other scholars see the number “four” as a symbolic representation of completeness, as in the four winds of heaven (Dan. 7:2). They note the alternation between “kings” and “kingdoms” as if these were entirely interchangeable in Daniel’s mind (cf. 7:17 with 7:23).

Concerning the date of the language used in Daniel, a large segment (2:4–7:28) is written in Aramaic rather than Hebrew. The reason for the change of language is not known. The Aramaic is probably of a later type, since the Aramaic of both Ezra and Daniel is closer to the later type of Aramaic found in the Dead Sea Scrolls copied by the community at Qumran than it is to the earlier type of Aramaic (official Aramaic) used in the Persian period (522–330 B.C.). A strong argument can be made that these late forms entered the book through the work of editors who preserved the prophet’s writings for later generations, using recent Aramaic terms that readers would more easily understand. This practice of modernization of language in manuscript transmission was common in the ancient world, and if this practice is taken into account, there is no reason to suppose that this document could not have been written during Daniel’s years in exile. Finally, many other scholars have demonstrated that much of the Aramaic vocabulary in the book of Daniel was in use long before the period of the Qumran community (167 B.C.–70 A.D.), pointing the composition of the book occurring in Daniel’s lifetime.

Some have pointed to the use of several Greek loanwords for musical instruments (3:5 note) as another indication of a late date. However, there is abundant evidence of contact between the Greeks and the Near East long before the time of Alexander the Great, indeed, even before the fifth century B.C. Such contact is sufficient to explain the appearance of the Greek loanwords.

In sum, the language of the book of Daniel does not present any compelling reason to doubt that the book was composed during the prophet’s lifetime.

GENRE AND LITERARY FEATURES

The book of Daniel falls into two distinct halves. The first portion (chs. 1–6) is a narrative of the challenges faced by Daniel and his three friends (commonly known by their Babylonian names, Shadrach, Meshach, and Abednego) at the Babylonian court. All four were exiled as young men but maintained a faithful witness to the Lord in spite of persecution. They were miraculously delivered from death in a fiery furnace (ch. 3) and in a lion’s den (ch. 6). In many respects, their behavior models Jeremiah’s counsel to the exiles in Jer. 29 to seek the peace of the city to which they had been exiled while waiting for the Lord to bring them home again.

The latter part of the book (chs. 7–12) is apocalyptic; that is, it is a heavenly revelation of the end of the present age of conflict and its replacement with the final, eschatological age of peace, a transformation that is depicted in strange and mysterious imagery. Both parts of the book have the goal of comforting and exhorting the faithful, however, and the message of Nebuchadnezzar’s dream in ch. 2 is essentially the same as that of Daniel’s apocalyptic vision in ch. 7. Both portions speak to those undergoing trials and persecution and seek to give them hope that their present sufferings, however terrible, will not be in vain. God is the powerful sovereign ruler of all things, and He is able to rescue His saints from trials—or through trials—so human faithfulness to God will have its eventual reward.

CHARACTERISTICS AND PRIMARY THEMES

The historical narratives in Daniel are not a connected historical discourse, but are independent units placed together for a specific purpose. The narratives do not give a history of Israel under Babylonian or Persian rule, nor do they give a biographical history of Daniel or his friends. The common thread is an emphasis on the way God’s absolute sovereignty operates in the affairs of all nations (2:47; 3:17, 18; 4:28–37; 5:18–31; 6:25–28).

Nebuchadnezzar’s vision in chapter 2 shows that history is not under the control of other gods, nor can its mystery be discovered by human manipulation. History is under the control of the God who is utterly free to direct it and to reveal it as He pleases (Rev. 5:9). According to His sovereign pleasure, He will intervene among the kingdoms of this world and establish a universal kingdom that will endure forever.

These truths are always of importance for God’s people in any era, especially when they suffer for their faith, but also when they suffer in various unexplained ways. The Jews may not have been subject to widespread and systematic persecution during the time of their subjection to Babylonian and Persian rulers, but sometimes they felt strong pressure applied, as Daniel and his friends could testify. Moreover, living in an empire where they were daily bombarded with pagan propaganda on the power of their gods must have challenged the faith of many.

Systematic attempts to abolish the faith of the Jews did occurred during the reign of Antiochus IV, who named himself “Epiphanes,” meaning “God manifest.” Antiochus IV, who ruled the Seleucid Empire from 175 to 164 B.C., tried to force the Jews to accept Greek culture and to abandon their religious practices. Many Jews submitted, but others refused and suffered severe persecution. They would have found great comfort in the book of Daniel, just as the early Christians suffering under the Roman authorities would also have found it intensely relevant in their own day. Daniel’s relevance, of course, has endured long past the era of the first Christians. Those who face the pressure of hostility today can learn from the model of Daniel and his friends, who refused to compromise with paganism at every turn.

In addition to these overarching themes of Daniel, certain key concepts are relevant to discussion of the book. One of these is a “time of trouble” (12:1), commonly taken to be the “great tribulation” that is to precede the second coming of Christ (Matt. 24:21; Luke 21:23; Rev. 2:22; 7:14). Matthew links this trouble with “the abomination of desolation” (Matt. 24:15) predicted by Daniel (cf. Dan. 9:27; 12:11) and fulfilled by the Antichrist (the “man of lawlessness” in 2 Thess. 2:3, 4).

The “Antichrist” may also be included in Daniel’s theology (Dan. 7:8, 20–22, 24–27; 11:36–45). The word does not occur outside the letters of John (1 John 2:18, 22; 4:3; 2 John 7), but both testaments contain references to a person of satanic hatred who appears in the final days of human history before Christ’s second coming. The Antichrist sets up the “abomination that makes desolate” (Dan. 11:31; cf. Matt. 24:15), exalts himself as a god (Dan. 11:36–39; 2 Thess. 2:3, 4), and is ultimately destroyed by Christ upon His return (Dan. 11:45; 2 Thess. 2:8 [cf. Is. 11:4]; Rev. 19:20).

THEOLOGY OF DANIEL

The primary focus of the book of Daniel is the absolute sovereignty of God. Jerusalem may be destroyed with its temple in ruins, God’s people may be in exile, and wicked rulers may seem triumphant, but God remains supreme. God is greater than all circumstances, and His people should be true to Him in whatever situation they find themselves.

The truth of God’s sovereignty should comfort His people during periods of persecution, and indeed, one of the primary purposes of Daniel is to encourage God’s people to trust in the Lord who directs history and whose will cannot be thwarted (4:35). Daniel also urges his readers to look beyond the horizon of their current circumstances, beyond Babylon, Antiochus IV Epiphanes, or Rome, to the coming of Christ, the One whose “dominion is an everlasting dominion.” It is Christ who, according to the purposes of God, will ultimately liberate His people, destroy all human kingdoms, and establish His eternal kingdom of righteousness and peace.

DANIEL IN THE LARGER STORY OF THE BIBLE

The book of Daniel tells the story of some of the Jews who were exiled by Nebuchadnezzar and testifies to God’s faithfulness to His promise to be with those who were in exile (Jer. 24; Ezek. 11). He sustained them in an often-hostile environment, as He would continue to sustain the remnant of His people after their return (see Ezra–Nehemiah). The promise that the kingdoms of this world will become the kingdom of our Lord and of His Christ (Rev. 11:15) is anticipated in Daniel’s visions (chs. 2; 7). The kingdom is inaugurated with the first coming of Christ (Matt. 10:7) and will be consummated at Christ’s return. In the meantime, His faithful people will often face the kind of persecution and even martyrdom that God’s people faced in Daniel’s day.

CHRIST IN DANIEL

One of Jesus’ favorite terms for Himself was “Son of Man,” a term that combines the idea of “mere humanity” (as is evident from its use in the book of Ezekiel) with the overtones of the divine and exalted “son of man” in Dan. 7:13. This human figure bears the marks of deity in that he comes on the clouds (a sign of deity throughout the ancient Near East), and receives the right to exercise judgment over all kingdoms and nations. In Dan. 7, the son of man is connected with the “saints” who suffer faithfully in the face of persecution, just as Jesus Himself suffered faithfully for His people.

In Luke 20:18 (which combines Dan. 2:34, 35 with Is. 8:14, 15), Jesus is identified as the stone that crushes all previous world empires, replacing them with His own unending kingdom.

HISTORY OF INTERPRETATION

There have been significant variations in overall approach to the book of Daniel, centering especially on its prophecies of the future. These variations fall into three main categories. The first approach is taken by those who conclude that the book was written in the time of Antiochus IV Epiphanes. According to this view, all references to events before the time of Antiochus are ordinary history, written after the events described. The only genuine prediction in the book is of the anticipated death of Antiochus and the expected intervention of God to establish His kingdom. However, Antiochus did not die in the manner depicted (11:36–12:3 note) and the kingdom did not materialize as apparently anticipated, so the interpreters who hold this view see Daniel as a failure in predicting the king’s end. See notes on 2:44; 7:14, 18. This view has largely been held by modern interpreters who have rejected the idea that biblical prophecy can have a predictive component.

A second, more traditional view finds the primary emphasis of the book’s predictions to be on events beginning with the first coming of Christ. In this view, the focus is on the establishment of the “kingdom that shall never be destroyed” (2:44) at the coming of the “son of man” (7:13), who comes to “put an end to sin, and to atone for iniquity, to bring in everlasting righteousness” (9:24). In His obedient life and vicarious death, Christ accomplished salvation for His people and ushered in the kingdom of God, which now awaits consummation at His return.

A third view sees a dual focus: one on Antiochus IV Epiphanes and the persecution of God’s people during his reign, and the other on the divine intervention in human affairs at the end of time when God’s kingdom is established. In this view, the emphasis is not on the first coming of Christ (chs. 2; 9 notes), but rather on Antiochus and the second coming of Christ. Within this approach, there are many differences in the interpretation of details by various commentators. Some forms of this view date back to the early church fathers, while others are distinctly more modern, rooted in nineteenth- and twentieth-century dispensationalism. One striking difference is that the early church fathers tended to see the book as a celebration of martyrdom and a call to it, whereas modern dispensationalism has often seen in the book a promise that Christians will be “raptured” before the end, thus avoiding suffering through the worst episodes of history.

OUTLINE OF DANIEL

I. THE NARRATIVES (CHS. 1–6)

A. God’s Vindication of Daniel and His Friends for Their Faithfulness (ch. 1)

B. Daniel’s Interpretation of Nebuchadnezzar’s Dream (ch. 2)

C. God’s Deliverance of Daniel’s Friends from the Fiery Furnace (ch. 3)

D. God’s Judgment and Restoration of Nebuchadnezzar (ch. 4)

E. God’s Judgment on Belshazzar (ch. 5)

F. God’s Deliverance of Daniel from the Lions’ Den (ch. 6)

II. DANIEL’S VISIONS (CHS. 7-12)

A. Vision of the Four Beasts and the Establishment of God’s Kingdom (ch. 7)

B. Vision of the Ram and the Goat (ch. 8)

C. Vision of the Seventy Weeks (ch. 9)

1. Daniel’s prayer concerning the seventy weeks (9:1–19)

2. God’s answer concerning the seventy weeks (9:20–27)

D. Vision of the Angel and the Future History of God’s People (chs. 10–12)

1. The angel’s message to Daniel (10:1–11:1)

2. Near Eastern history from the time of Daniel to Antiochus IV Epiphanes (11:2–20)

3. The rule of Antiochus IV Epiphanes (11:21–35)

4. The rule of the Antichrist (11:36–12:3)

5. A final message to Daniel: How long? (12:4–13)

DANIEL TAKEN TO BABYLON

1  In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. [2] And the Lord gave Jehoiakim king of Judah into his hand, with some of the vessels of the house of God. And he brought them to the land of Shinar, to the house of his god, and placed the vessels in the treasury of his god. 3 Then the king commanded Ashpenaz, his chief eunuch, to bring some of the people of Israel, both of the royal family [1] and of the nobility, [4] youths without blemish, of good appearance and skillful in all wisdom, endowed with knowledge, understanding learning, and competent to stand in the king’s palace, and to teach them the literature and language of the Chaldeans. [5] The king assigned them a daily portion of the food that the king ate, and of the wine that he drank. They were to be educated for three years, and at the end of that time they were to stand before the king. [6] Among these were Daniel, Hananiah, Mishael, and Azariah of the tribe of Judah. [7] And the chief of the eunuchs gave them names: Daniel he called Belteshazzar, Hananiah he called Shadrach, Mishael he called Meshach, and Azariah he called Abednego.

DANIEL’S FAITHFULNESS

[8] But Daniel resolved that he would not defile himself with the king’s food, or with the wine that he drank. Therefore he asked the chief of the eunuchs to allow him not to defile himself. [9] And God gave Daniel favor and compassion in the sight of the chief of the eunuchs, 10 and the chief of the eunuchs said to Daniel, “I fear my lord the king, who assigned your food and your drink; for why should he see that you were in worse condition than the youths who are of your own age? So you would endanger my head with the king.” 11 Then Daniel said to the steward whom the chief of the eunuchs had assigned over Daniel, Hananiah, Mishael, and Azariah, 12 “Test your servants for ten days; let us be given vegetables to eat and water to drink. 13 Then let our appearance and the appearance of the youths who eat the king’s food be observed by you, and deal with your servants according to what you see.” 14 So he listened to them in this matter, and tested them for ten days. [15] At the end of ten days it was seen that they were better in appearance and fatter in flesh than all the youths who ate the king’s food. 16 So the steward took away their food and the wine they were to drink, and gave them vegetables.

[17] As for these four youths, God gave them learning and skill in all literature and wisdom, and Daniel had understanding in all visions and dreams. [18] At the end of the time, when the king had commanded that they should be brought in, the chief of the eunuchs brought them in before Nebuchadnezzar. 19 And the king spoke with them, and among all of them none was found like Daniel, Hananiah, Mishael, and Azariah. Therefore they stood before the king. [20] And in every matter of wisdom and understanding about which the king inquired of them, he found them ten times better than all the magicians and enchanters that were in all his kingdom. [21] And Daniel was there until the first year of King Cyrus.

NEBUCHADNEZZAR’S DREAM

2  In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar had dreams; his spirit was troubled, and his sleep left him. [2] Then the king commanded that the magicians, the enchanters, the sorcerers, and the Chaldeans be summoned to tell the king his dreams. So they came in and stood before the king. 3 And the king said to them, “I had a dream, and my spirit is troubled to know the dream.” [4] Then the Chaldeans said to the king in Aramaic, [1] “O king, live forever! Tell your servants the dream, and we will show the interpretation.” [5] The king answered and said to the Chaldeans, “The word from me is firm: if you do not make known to me the dream and its interpretation, you shall be torn limb from limb, and your houses shall be laid in ruins. 6 But if you show the dream and its interpretation, you shall receive from me gifts and rewards and great honor. Therefore show me the dream and its interpretation.” 7 They answered a second time and said, “Let the king tell his servants the dream, and we will show its interpretation.” 8 The king answered and said, “I know with certainty that you are trying to gain time, because you see that the word from me is firm— 9 if you do not make the dream known to me, there is but one sentence for you. You have agreed to speak lying and corrupt words before me till the times change. Therefore tell me the dream, and I shall know that you can show me its interpretation.” 10 The Chaldeans answered the king and said, “There is not a man on earth who can meet the king’s demand, for no great and powerful king has asked such a thing of any magician or enchanter or Chaldean. [11] The thing that the king asks is difficult, and no one can show it to the king except the gods, whose dwelling is not with flesh.”

[12] Because of this the king was angry and very furious, and commanded that all the wise men of Babylon be destroyed. 13 So the decree went out, and the wise men were about to be killed; and they sought Daniel and his companions, to kill them. 14 Then Daniel replied with prudence and discretion to Arioch, the captain of the king’s guard, who had gone out to kill the wise men of Babylon. 15 He declared [1] to Arioch, the king’s captain, “Why is the decree of the king so urgent?” Then Arioch made the matter known to Daniel. 16 And Daniel went in and requested the king to appoint him a time, that he might show the interpretation to the king.

GOD REVEALS NEBUCHADNEZZAR’S DREAM

17 Then Daniel went to his house and made the matter known to Hananiah, Mishael, and Azariah, his companions, [18] and told them to seek mercy from the God of heaven concerning this mystery, so that Daniel and his companions might not be destroyed with the rest of the wise men of Babylon. [19] Then the mystery was revealed to Daniel in a vision of the night. Then Daniel blessed the God of heaven. [20] Daniel answered and said:

“Blessed be the name of God forever and ever,

to whom belong wisdom and might.

[21] He changes times and seasons;

he removes kings and sets up kings;

he gives wisdom to the wise

and knowledge to those who have understanding;

[22] he reveals deep and hidden things;

he knows what is in the darkness,

and the light dwells with him.

23 To you, O God of my fathers,

I give thanks and praise,

for you have given me wisdom and might,

and have now made known to me what we asked of you,

for you have made known to us the king’s matter.”

[24] Therefore Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon. He went and said thus to him: “Do not destroy the wise men of Babylon; bring me in before the king, and I will show the king the interpretation.”

[25] Then Arioch brought in Daniel before the king in haste and said thus to him: “I have found among the exiles from Judah a man who will make known to the king the interpretation.” 26 The king declared to Daniel, whose name was Belteshazzar, “Are you able to make known to me the dream that I have seen and its interpretation?” 27 Daniel answered the king and said, “No wise men, enchanters, magicians, or astrologers can show to the king the mystery that the king has asked, [28] but there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will be in the latter days. Your dream and the visions of your head as you lay in bed are these: 29 To you, O king, as you lay in bed came thoughts of what would be after this, and he who reveals mysteries made known to you what is to be. 30 But as for me, this mystery has been revealed to me, not because of any wisdom that I have more than all the living, but in order that the interpretation may be made known to the king, and that you may know the thoughts of your mind.

DANIEL INTERPRETS THE DREAM

31 “You saw, O king, and behold, a great image. This image, mighty and of exceeding brightness, stood before you, and its appearance was frightening. [32] The head of this image was of fine gold, its chest and arms of silver, its middle and thighs of bronze, [33] its legs of iron, its feet partly of iron and partly of clay. [34] As you looked, a stone was cut out by no human hand, and it struck the image on its feet of iron and clay, and broke them in pieces. 35 Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth.

THE WILL OF GOD

The Bible is deeply concerned about the will of God—His sovereign authority over His creation and everything in it. When we speak about God’s will we do so in at least three different ways. The broader concept is known as God’s decretive, sovereign, or hidden will. By this, theologians refer to the will of God by which He sovereignly ordains everything that comes to pass. Because God is sovereign and His will can never be frustrated, we can be sure that nothing happens over which He is not in control. He at least must “permit” whatever happens to happen. Yet even when God passively permits things to happen, He chooses to permit them in that He always has the power and right to intervene and prevent the actions and events of this world. Insofar as He lets things happen, He has “willed” them in this certain sense.

Though God’s sovereign will is often hidden from us until after it comes to pass, there is one aspect of His will that is plain to us—His preceptive will. Here God reveals His will through His holy law. For example, it is the will of God that we do not steal; that we love our enemies; that we repent; that we be holy. This aspect of God’s will is revealed in His Word as well as in our conscience, by which God has written His moral law upon our heart.

His laws, whether they be found in the Scripture or in the heart, are binding. We have no authority to violate this will. We have the power or the ability to thwart the preceptive will of God, though never the right to do so. Nor can we excuse ourselves for sinning by saying, “Que sera, sera.” It may be God’s sovereign or hidden will that we be “permitted” to sin, as He brings His sovereign will to pass even through and by means of the sinful acts of people. God ordained that Jesus be betrayed by the instrument of Judas’s treachery. Yet this makes Judas’s sin no less evil or treacherous. When God “permits” us to break His preceptive will, it is not to be understood as permission in the moral sense of His granting us a moral right. His permission gives us the power, but not the right to sin.

The third way the Bible speaks of the will of God is with respect to God’s will of disposition. This will describes God’s attitude. It defines what is pleasing to Him. For example, God takes no delight in the death of the wicked, yet He most surely wills or decrees the death of the wicked. God’s ultimate delight is in His own holiness and righteousness. When He judges the world, He delights in the vindication of His own righteousness and justice, yet He is not gleeful in a vindictive sense toward those who receive His judgment. God is pleased when we find our pleasure in obedience. He is sorely displeased when we are disobedient.

Many Christians become preoccupied or even obsessed with finding the “will” of God for their lives. If the will we are seeking is His secret, hidden, or decretive will, then our quest is a fool’s errand. The secret counsel of God is His secret. He has not been pleased to make it known to us. Far from being a mark of spirituality, the quest for God’s secret will is an unwarranted invasion of God’s privacy. God’s secret counsel is none of our business. This is partly why the Bible takes such a negative view of fortune-telling, necromancy, and other forms of prohibited practices.

We would be wise to follow the counsel of John Calvin when he said, “When God closes His holy mouth, I will desist from inquiry.” The true mark of spirituality is seen in those seeking to know the will of God that is revealed in His preceptive will. It is the godly person who meditates on God’s law day and night. While we seek to be “led” by the Holy Spirit, it is vital to remember that the Holy Spirit is primarily leading us into righteousness. We are called to live our lives by every word that proceeds from the mouth of God. It is His revealed will that is our business, indeed, the chief business of our lives.

36 “This was the dream. Now we will tell the king its interpretation. [37] You, O king, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory, 38 and into whose hand he has given, wherever they dwell, the children of man, the beasts of the field, and the birds of the heavens, making you rule over them all—you are the head of gold. 39 Another kingdom inferior to you shall arise after you, and yet a third kingdom of bronze, which shall rule over all the earth. 40 And there shall be a fourth kingdom, strong as iron, because iron breaks to pieces and shatters all things. And like iron that crushes, it shall break and crush all these. 41 And as you saw the feet and toes, partly of potter’s clay and partly of iron, it shall be a divided kingdom, but some of the firmness of iron shall be in it, just as you saw iron mixed with the soft clay. 42 And as the toes of the feet were partly iron and partly clay, so the kingdom shall be partly strong and partly brittle. [43] As you saw the iron mixed with soft clay, so they will mix with one another in marriage, [1] but they will not hold together, just as iron does not mix with clay. [44] And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall the kingdom be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever, 45 just as you saw that a stone was cut from a mountain by no human hand, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold. A great God has made known to the king what shall be after this. The dream is certain, and its interpretation sure.”

DANIEL IS PROMOTED

[46] Then King Nebuchadnezzar fell upon his face and paid homage to Daniel, and commanded that an offering and incense be offered up to him. [47] The king answered and said to Daniel, “Truly, your God is God of gods and Lord of kings, and a revealer of mysteries, for you have been able to reveal this mystery.” [48] Then the king gave Daniel high honors and many great gifts, and made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon. 49 Daniel made a request of the king, and he appointed Shadrach, Meshach, and Abednego over the affairs of the province of Babylon. But Daniel remained at the king’s court.

NEBUCHADNEZZAR’S GOLDEN IMAGE

3  King Nebuchadnezzar made an image of gold, whose height was sixty cubits [1] and its breadth six cubits. He set it up on the plain of Dura, in the province of Babylon. [2] Then King Nebuchadnezzar sent to gather the satraps, the prefects, and the governors, the counselors, the treasurers, the justices, the magistrates, and all the officials of the provinces to come to the dedication of the image that King Nebuchadnezzar had set up. 3 Then the satraps, the prefects, and the governors, the counselors, the treasurers, the justices, the magistrates, and all the officials of the provinces gathered for the dedication of the image that King Nebuchadnezzar had set up. And they stood before the image that Nebuchadnezzar had set up. 4 And the herald proclaimed aloud, “You are commanded, O peoples, nations, and languages, [5] that when you hear the sound of the horn, pipe, lyre, trigon, harp, bagpipe, and every kind of music, you are to fall down and worship the golden image that King Nebuchadnezzar has set up. [6] And whoever does not fall down and worship shall immediately be cast into a burning fiery furnace.” [7] Therefore, as soon as all the peoples heard the sound of the horn, pipe, lyre, trigon, harp, bagpipe, and every kind of music, all the peoples, nations, and languages fell down and worshiped the golden image that King Nebuchadnezzar had set up.

THE FIERY FURNACE

[8] Therefore at that time certain Chaldeans came forward and maliciously accused the Jews. 9 They declared [2] to King Nebuchadnezzar, “O king, live forever! 10 You, O king, have made a decree, that every man who hears the sound of the horn, pipe, lyre, trigon, harp, bagpipe, and every kind of music, shall fall down and worship the golden image. 11 And whoever does not fall down and worship shall be cast into a burning fiery furnace. 12 There are certain Jews whom you have appointed over the affairs of the province of Babylon: Shadrach, Meshach, and Abednego. These men, O king, pay no attention to you; they do not serve your gods or worship the golden image that you have set up.”

13 Then Nebuchadnezzar in furious rage commanded that Shadrach, Meshach, and Abednego be brought. So they brought these men before the king. 14 Nebuchadnezzar answered and said to them, “Is it true, O Shadrach, Meshach, and Abednego, that you do not serve my gods or worship the golden image that I have set up? [15] Now if you are ready when you hear the sound of the horn, pipe, lyre, trigon, harp, bagpipe, and every kind of music, to fall down and worship the image that I have made, well and good. [1] But if you do not worship, you shall immediately be cast into a burning fiery furnace. And who is the god who will deliver you out of my hands?”

16 Shadrach, Meshach, and Abednego answered and said to the king, “O Nebuchadnezzar, we have no need to answer you in this matter. [17] If this be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. [2] [18] But if not, be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up.”

[19] Then Nebuchadnezzar was filled with fury, and the expression of his face was changed against Shadrach, Meshach, and Abednego. He ordered the furnace heated seven times more than it was usually heated. 20 And he ordered some of the mighty men of his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. 21 Then these men were bound in their cloaks, their tunics, [3] their hats, and their other garments, and they were thrown into the burning fiery furnace. 22 Because the king’s order was urgent and the furnace overheated, the flame of the fire killed those men who took up Shadrach, Meshach, and Abednego. 23 And these three men, Shadrach, Meshach, and Abednego, fell bound into the burning fiery furnace.

24 Then King Nebuchadnezzar was astonished and rose up in haste. He declared to his counselors, “Did we not cast three men bound into the fire?” They answered and said to the king, “True, O king.” [25] He answered and said, “But I see four men unbound, walking in the midst of the fire, and they are not hurt; and the appearance of the fourth is like a son of the gods.”

[26] Then Nebuchadnezzar came near to the door of the burning fiery furnace; he declared, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out, and come here!” Then Shadrach, Meshach, and Abednego came out from the fire. 27 And the satraps, the prefects, the governors, and the king’s counselors gathered together and saw that the fire had not had any power over the bodies of those men. The hair of their heads was not singed, their cloaks were not harmed, and no smell of fire had come upon them. [28] Nebuchadnezzar answered and said, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants, who trusted in him, and set aside [4] the king’s command, and yielded up their bodies rather than serve and worship any god except their own God. 29 Therefore I make a decree: Any people, nation, or language that speaks anything against the God of Shadrach, Meshach, and Abednego shall be torn limb from limb, and their houses laid in ruins, for there is no other god who is able to rescue in this way.” 30 Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.

NEBUCHADNEZZAR PRAISES GOD

4  [5] King Nebuchadnezzar to all peoples, nations, and languages, that dwell in all the earth: Peace be multiplied to you! [2] It has seemed good to me to show the signs and wonders that the Most High God has done for me.

[3] How great are his signs,

how mighty his wonders!

His kingdom is an everlasting kingdom,

and his dominion endures from generation to generation.

NEBUCHADNEZZAR’S SECOND DREAM

4 [1] I, Nebuchadnezzar, was at ease in my house and prospering in my palace. 5 I saw a dream that made me afraid. As I lay in bed the fancies and the visions of my head alarmed me. [6] So I made a decree that all the wise men of Babylon should be brought before me, that they might make known to me the interpretation of the dream. [7] Then the magicians, the enchanters, the Chaldeans, and the astrologers came in, and I told them the dream, but they could not make known to me its interpretation. [8] At last Daniel came in before me—he who was named Belteshazzar after the name of my god, and in whom is the spirit of the holy gods [2]—and I told him the dream, saying, 9 “O Belteshazzar, chief of the magicians, because I know that the spirit of the holy gods is in you and that no mystery is too difficult for you, tell me the visions of my dream that I saw and their interpretation. [10] The visions of my head as I lay in bed were these: I saw, and behold, a tree in the midst of the earth, and its height was great. [11] The tree grew and became strong, and its top reached to heaven, and it was visible to the end of the whole earth. 12 Its leaves were beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the heavens lived in its branches, and all flesh was fed from it.

[13] “I saw in the visions of my head as I lay in bed, and behold, a watcher, a holy one, came down from heaven. 14 He proclaimed aloud and said thus: ‘Chop down the tree and lop off its branches, strip off its leaves and scatter its fruit. Let the beasts flee from under it and the birds from its branches. [15] But leave the stump of its roots in the earth, bound with a band of iron and bronze, amid the tender grass of the field. Let him be wet with the dew of heaven. Let his portion be with the beasts in the grass of the earth. [16] Let his mind be changed from a man’s, and let a beast’s mind be given to him; and let seven periods of time pass over him. 17 The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.’ 18 This dream I, King Nebuchadnezzar, saw. And you, O Belteshazzar, tell me the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation, but you are able, for the spirit of the holy gods is in you.”

DANIEL INTERPRETS THE SECOND DREAM

19 Then Daniel, whose name was Belteshazzar, was dismayed for a while, and his thoughts alarmed him. The king answered and said, “Belteshazzar, let not the dream or the interpretation alarm you.” Belteshazzar answered and said, “My lord, may the dream be for those who hate you and its interpretation for your enemies! 20 The tree you saw, which grew and became strong, so that its top reached to heaven, and it was visible to the end of the whole earth, 21 whose leaves were beautiful and its fruit abundant, and in which was food for all, under which beasts of the field found shade, and in whose branches the birds of the heavens lived— [22] it is you, O king, who have grown and become strong. Your greatness has grown and reaches to heaven, and your dominion to the ends of the earth. 23 And because the king saw a watcher, a holy one, coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave the stump of its roots in the earth, bound with a band of iron and bronze, in the tender grass of the field, and let him be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven periods of time pass over him,’ 24 this is the interpretation, O king: It is a decree of the Most High, which has come upon my lord the king, [25] that you shall be driven from among men, and your dwelling shall be with the beasts of the field. You shall be made to eat grass like an ox, and you shall be wet with the dew of heaven, and seven periods of time shall pass over you, till you know that the Most High rules the kingdom of men and gives it to whom he will. [26] And as it was commanded to leave the stump of the roots of the tree, your kingdom shall be confirmed for you from the time that you know that Heaven rules. [27] Therefore, O king, let my counsel be acceptable to you: break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your prosperity.”

NEBUCHADNEZZAR’S HUMILIATION

28 All this came upon King Nebuchadnezzar. [29] At the end of twelve months he was walking on the roof of the royal palace of Babylon, 30 and the king answered and said, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” 31 While the words were still in the king’s mouth, there fell a voice from heaven, “O King Nebuchadnezzar, to you it is spoken: The kingdom has departed from you, 32 and you shall be driven from among men, and your dwelling shall be with the beasts of the field. And you shall be made to eat grass like an ox, and seven periods of time shall pass over you, until you know that the Most High rules the kingdom of men and gives it to whom he will.” 33 Immediately the word was fulfilled against Nebuchadnezzar. He was driven from among men and ate grass like an ox, and his body was wet with the dew of heaven till his hair grew as long as eagles’ feathers, and his nails were like birds’ claws.

NEBUCHADNEZZAR RESTORED

[34] At the end of the days I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised and honored him who lives forever,

for his dominion is an everlasting dominion,

and his kingdom endures from generation to generation;

[35] all the inhabitants of the earth are accounted as nothing,

and he does according to his will among the host of heaven

and among the inhabitants of the earth;

and none can stay his hand

or say to him, “What have you done?”

36 At the same time my reason returned to me, and for the glory of my kingdom, my majesty and splendor returned to me. My counselors and my lords sought me, and I was established in my kingdom, and still more greatness was added to me. [37] Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, for all his works are right and his ways are just; and those who walk in pride he is able to humble.

THE HANDWRITING ON THE WALL

5  King Belshazzar made a great feast for a thousand of his lords and drank wine in front of the thousand.

[2] Belshazzar, when he tasted the wine, commanded that the vessels of gold and of silver that Nebuchadnezzar his father [1] had taken out of the temple in Jerusalem be brought, that the king and his lords, his wives, and his concubines might drink from them. 3 Then they brought in the golden vessels that had been taken out of the temple, the house of God in Jerusalem, and the king and his lords, his wives, and his concubines drank from them. [4] They drank wine and praised the gods of gold and silver, bronze, iron, wood, and stone.

[5] Immediately the fingers of a human hand appeared and wrote on the plaster of the wall of the king’s palace, opposite the lampstand. And the king saw the hand as it wrote. [6] Then the king’s color changed, and his thoughts alarmed him; his limbs gave way, and his knees knocked together. [7] The king called loudly to bring in the enchanters, the Chaldeans, and the astrologers. The king declared [2] to the wise men of Babylon, “Whoever reads this writing, and shows me its interpretation, shall be clothed with purple and have a chain of gold around his neck and shall be the third ruler in the kingdom.” 8 Then all the king’s wise men came in, but they could not read the writing or make known to the king the interpretation. 9 Then King Belshazzar was greatly alarmed, and his color changed, and his lords were perplexed.

[10] The queen, [3] because of the words of the king and his lords, came into the banqueting hall, and the queen declared, “O king, live forever! Let not your thoughts alarm you or your color change. [11] There is a man in your kingdom in whom is the spirit of the holy gods. [4] In the days of your father, light and understanding and wisdom like the wisdom of the gods were found in him, and King Nebuchadnezzar, your father—your father the king— made him chief of the magicians, enchanters, Chaldeans, and astrologers, [12] because an excellent spirit, knowledge, and understanding to interpret dreams, explain riddles, and solve problems were found in this Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.”

DANIEL INTERPRETS THE HANDWRITING

[13] Then Daniel was brought in before the king. The king answered and said to Daniel, “You are that Daniel, one of the exiles of Judah, whom the king my father brought from Judah. 14 I have heard of you that the spirit of the gods [1] is in you, and that light and understanding and excellent wisdom are found in you. 15 Now the wise men, the enchanters, have been brought in before me to read this writing and make known to me its interpretation, but they could not show the interpretation of the matter. [16] But I have heard that you can give interpretations and solve problems. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple and have a chain of gold around your neck and shall be the third ruler in the kingdom.”

[17] Then Daniel answered and said before the king, “Let your gifts be for yourself, and give your rewards to another. Nevertheless, I will read the writing to the king and make known to him the interpretation. [18] O king, the Most High God gave Nebuchadnezzar your father kingship and greatness and glory and majesty. 19 And because of the greatness that he gave him, all peoples, nations, and languages trembled and feared before him. Whom he would, he killed, and whom he would, he kept alive; whom he would, he raised up, and whom he would, he humbled. 20 But when his heart was lifted up and his spirit was hardened so that he dealt proudly, he was brought down from his kingly throne, and his glory was taken from him. [21] He was driven from among the children of mankind, and his mind was made like that of a beast, and his dwelling was with the wild donkeys. He was fed grass like an ox, and his body was wet with the dew of heaven, until he knew that the Most High God rules the kingdom of mankind and sets over it whom he will. [22] And you his son, [2] Belshazzar, have not humbled your heart, though you knew all this, 23 but you have lifted up yourself against the Lord of heaven. And the vessels of his house have been brought in before you, and you and your lords, your wives, and your concubines have drunk wine from them. And you have praised the gods of silver and gold, of bronze, iron, wood, and stone, which do not see or hear or know, but the God in whose hand is your breath, and whose are all your ways, you have not honored.

[24] “Then from his presence the hand was sent, and this writing was inscribed. [25] And this is the writing that was inscribed: MENE, MENE, TEKEL, and PARSIN. [26] This is the interpretation of the matter: MENE, God has numbered [3] the days of your kingdom and brought it to an end; [27] TEKEL, you have been weighed [1] in the balances and found wanting; [28] PERES, your kingdom is divided and given to the Medes and Persians.” [2]

[29] Then Belshazzar gave the command, and Daniel was clothed with purple, a chain of gold was put around his neck, and a proclamation was made about him, that he should be the third ruler in the kingdom.

[30] That very night Belshazzar the Chaldean king was killed. [31] [3] And Darius the Mede received the kingdom, being about sixty-two years old.

DANIEL AND THE LIONS’ DEN

6  It pleased Darius to set over the kingdom 120 satraps, to be throughout the whole kingdom; 2 and over them three high officials, of whom Daniel was one, to whom these satraps should give account, so that the king might suffer no loss. [3] Then this Daniel became distinguished above all the other high officials and satraps, because an excellent spirit was in him. And the king planned to set him over the whole kingdom. 4 Then the high officials and the satraps sought to find a ground for complaint against Daniel with regard to the kingdom, but they could find no ground for complaint or any fault, because he was faithful, and no error or fault was found in him. [5] Then these men said, “We shall not find any ground for complaint against this Daniel unless we find it in connection with the law of his God.”

6 Then these high officials and satraps came by agreement [4] to the king and said to him, “O King Darius, live forever! [7] All the high officials of the kingdom, the prefects and the satraps, the counselors and the governors are agreed that the king should establish an ordinance and enforce an injunction, that whoever makes petition to any god or man for thirty days, except to you, O king, shall be cast into the den of lions. [8] Now, O king, establish the injunction and sign the document, so that it cannot be changed, according to the law of the Medes and the Persians, which cannot be revoked.” 9 Therefore King Darius signed the document and injunction.

[10] When Daniel knew that the document had been signed, he went to his house where he had windows in his upper chamber open toward Jerusalem. He got down on his knees three times a day and prayed and gave thanks before his God, as he had done previously. 11 Then these men came by agreement and found Daniel making petition and plea before his God. [12] Then they came near and said before the king, concerning the injunction, “O king! Did you not sign an injunction, that anyone who makes petition to any god or man within thirty days except to you, O king, shall be cast into the den of lions?” The king answered and said, “The thing stands fast, according to the law of the Medes and Persians, which cannot be revoked.” [13] Then they answered and said before the king, “Daniel, who is one of the exiles from Judah, pays no attention to you, O king, or the injunction you have signed, but makes his petition three times a day.”

[14] Then the king, when he heard these words, was much distressed and set his mind to deliver Daniel. And he labored till the sun went down to rescue him. 15 Then these men came by agreement to the king and said to the king, “Know, O king, that it is a law of the Medes and Persians that no injunction or ordinance that the king establishes can be changed.”

[16] Then the king commanded, and Daniel was brought and cast into the den of lions. The king declared [1] to Daniel, “May your God, whom you serve continually, deliver you!” [17] And a stone was brought and laid on the mouth of the den, and the king sealed it with his own signet and with the signet of his lords, that nothing might be changed concerning Daniel. 18 Then the king went to his palace and spent the night fasting; no diversions were brought to him, and sleep fled from him.

[19] Then, at break of day, the king arose and went in haste to the den of lions. 20 As he came near to the den where Daniel was, he cried out in a tone of anguish. The king declared to Daniel, “O Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions?” 21 Then Daniel said to the king, “O king, live forever! [22] My God sent his angel and shut the lions’ mouths, and they have not harmed me, because I was found blameless before him; and also before you, O king, I have done no harm.” [23] Then the king was exceedingly glad, and commanded that Daniel be taken up out of the den. So Daniel was taken up out of the den, and no kind of harm was found on him, because he had trusted in his God. [24] And the king commanded, and those men who had maliciously accused Daniel were brought and cast into the den of lions—they, their children, and their wives. And before they reached the bottom of the den, the lions overpowered them and broke all their bones in pieces.

25 Then King Darius wrote to all the peoples, nations, and languages that dwell in all the earth: “Peace be multiplied to you. [26] I make a decree, that in all my royal dominion people are to tremble and fear before the God of Daniel,

for he is the living God,

enduring forever;

his kingdom shall never be destroyed,

and his dominion shall be to the end.

27 He delivers and rescues;

he works signs and wonders

in heaven and on earth,

he who has saved Daniel

from the power of the lions.”

[28] So this Daniel prospered during the reign of Darius and the reign of Cyrus the Persian.

DANIEL’S VISION OF THE FOUR BEASTS

7  In the first year of Belshazzar king of Babylon, Daniel saw a dream and visions of his head as he lay in his bed. Then he wrote down the dream and told the sum of the matter. [2] Daniel declared, [1] “I saw in my vision by night, and behold, the four winds of heaven were stirring up the great sea. [3] And four great beasts came up out of the sea, different from one another. [4] The first was like a lion and had eagles’ wings. Then as I looked its wings were plucked off, and it was lifted up from the ground and made to stand on two feet like a man, and the mind of a man was given to it. [5] And behold, another beast, a second one, like a bear. It was raised up on one side. It had three ribs in its mouth between its teeth; and it was told, ‘Arise, devour much flesh.’ [6] After this I looked, and behold, another, like a leopard, with four wings of a bird on its back. And the beast had four heads, and dominion was given to it. [7] After this I saw in the night visions, and behold, a fourth beast, terrifying and dreadful and exceedingly strong. It had great iron teeth; it devoured and broke in pieces and stamped what was left with its feet. It was different from all the beasts that were before it, and it had ten horns. [8] I considered the horns, and behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots. And behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.

THE ANCIENT OF DAYS REIGNS

[9] “As I looked,

thrones were placed,

and the Ancient of Days took his seat;

his clothing was white as snow,

and the hair of his head like pure wool;

his throne was fiery flames;

its wheels were burning fire.

10 A stream of fire issued

and came out from before him;

a thousand thousands served him,

and ten thousand times ten thousand stood before him;

the court sat in judgment,

and the books were opened.

[11] “I looked then because of the sound of the great words that the horn was speaking. And as I looked, the beast was killed, and its body destroyed and given over to be burned with fire. [12] As for the rest of the beasts, their dominion was taken away, but their lives were prolonged for a season and a time.

THE SON OF MAN IS GIVEN DOMINION

[13] “I saw in the night visions,

and behold, with the clouds of heaven

there came one like a son of man,

and he came to the Ancient of Days

and was presented before him.

[14] And to him was given dominion

and glory and a kingdom,

that all peoples, nations, and languages

should serve him;

his dominion is an everlasting dominion,

which shall not pass away,

and his kingdom one

that shall not be destroyed.

DANIEL’S VISION INTERPRETED

15 “As for me, Daniel, my spirit within me [1] was anxious, and the visions of my head alarmed me. [16] I approached one of those who stood there and asked him the truth concerning all this. So he told me and made known to me the interpretation of the things. [17] ‘These four great beasts are four kings who shall arise out of the earth. [18] But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever.’

[19] “Then I desired to know the truth about the fourth beast, which was different from all the rest, exceedingly terrifying, with its teeth of iron and claws of bronze, and which devoured and broke in pieces and stamped what was left with its feet, 20 and about the ten horns that were on its head, and the other horn that came up and before which three of them fell, the horn that had eyes and a mouth that spoke great things, and that seemed greater than its companions. [21] As I looked, this horn made war with the saints and prevailed over them, [22] until the Ancient of Days came, and judgment was given for the saints of the Most High, and the time came when the saints possessed the kingdom.

23 “Thus he said: ‘As for the fourth beast,

there shall be a fourth kingdom on earth,

which shall be different from all the kingdoms,

and it shall devour the whole earth,

and trample it down, and break it to pieces.

24 As for the ten horns,

out of this kingdom ten kings shall arise,

and another shall arise after them;

he shall be different from the former ones,

and shall put down three kings.

[25] He shall speak words against the Most High,

and shall wear out the saints of the Most High,

and shall think to change the times and the law;

and they shall be given into his hand

for a time, times, and half a time.

26 But the court shall sit in judgment,

and his dominion shall be taken away,

to be consumed and destroyed to the end.

[27] And the kingdom and the dominion

and the greatness of the kingdoms under the whole heaven

shall be given to the people of the saints of the Most High;

his kingdom shall be an everlasting kingdom,

and all dominions shall serve and obey him.’ [1]

28 “Here is the end of the matter. As for me, Daniel, my thoughts greatly alarmed me, and my color changed, but I kept the matter in my heart.”

DANIEL’S VISION OF THE RAM AND THE GOAT

8  In the third year of the reign of King Belshazzar a vision appeared to me, Daniel, after that which appeared to me at the first. [2] And I saw in the vision; and when I saw, I was in Susa the citadel, which is in the province of Elam. And I saw in the vision, and I was at the Ulai canal. [3] I raised my eyes and saw, and behold, a ram standing on the bank of the canal. It had two horns, and both horns were high, but one was higher than the other, and the higher one came up last. [4] I saw the ram charging westward and northward and southward. No beast could stand before him, and there was no one who could rescue from his power. He did as he pleased and became great.

[5] As I was considering, behold, a male goat came from the west across the face of the whole earth, without touching the ground. And the goat had a conspicuous horn between his eyes. 6 He came to the ram with the two horns, which I had seen standing on the bank of the canal, and he ran at him in his powerful wrath. 7 I saw him come close to the ram, and he was enraged against him and struck the ram and broke his two horns. And the ram had no power to stand before him, but he cast him down to the ground and trampled on him. And there was no one who could rescue the ram from his power. [8] Then the goat became exceedingly great, but when he was strong, the great horn was broken, and instead of it there came up four conspicuous horns toward the four winds of heaven.

[9] Out of one of them came a little horn, which grew exceedingly great toward the south, toward the east, and toward the glorious land. [10] It grew great, even to the host of heaven. And some of the host and some [2] of the stars it threw down to the ground and trampled on them. [11] It became great, even as great as the Prince of the host. And the regular burnt offering was taken away from him, and the place of his sanctuary was overthrown. [12] And a host will be given over to it together with the regular burnt offering because of transgression, [1] and it will throw truth to the ground, and it will act and prosper. 13 Then I heard a holy one speaking, and another holy one said to the one who spoke, “For how long is the vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled underfoot?” [14] And he said to me, [2] “For 2,300 evenings and mornings. Then the sanctuary shall be restored to its rightful state.”

THE INTERPRETATION OF THE VISION

15 When I, Daniel, had seen the vision, I sought to understand it. And behold, there stood before me one having the appearance of a man. [16] And I heard a man’s voice between the banks of the Ulai, and it called, “Gabriel, make this man understand the vision.” [17] So he came near where I stood. And when he came, I was frightened and fell on my face. But he said to me, “Understand, O son of man, that the vision is for the time of the end.”

18 And when he had spoken to me, I fell into a deep sleep with my face to the ground. But he touched me and made me stand up. [19] He said, “Behold, I will make known to you what shall be at the latter end of the indignation, for it refers to the appointed time of the end. [20] As for the ram that you saw with the two horns, these are the kings of Media and Persia. [21] And the goat [1] is the king of Greece. And the great horn between his eyes is the first king. [22] As for the horn that was broken, in place of which four others arose, four kingdoms shall arise from his [2] nation, but not with his power. [23] And at the latter end of their kingdom, when the transgressors have reached their limit, a king of bold face, one who understands riddles, shall arise. 24 His power shall be great— but not by his own power; and he shall cause fearful destruction and shall succeed in what he does, and destroy mighty men and the people who are the saints. [25] By his cunning he shall make deceit prosper under his hand, and in his own mind he shall become great. Without warning he shall destroy many. And he shall even rise up against the Prince of princes, and he shall be broken—but by no human hand. [26] The vision of the evenings and the mornings that has been told is true, but seal up the vision, for it refers to many days from now.”

[27] And I, Daniel, was overcome and lay sick for some days. Then I rose and went about the king’s business, but I was appalled by the vision and did not understand it.

DANIEL’S PRAYER FOR HIS PEOPLE

9  In the first year of Darius the son of Ahasuerus, by descent a Mede, who was made king over the realm of the Chaldeans— [2] in the first year of his reign, I, Daniel, perceived in the books the number of years that, according to the word of the LORD to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years.

[3] Then I turned my face to the Lord God, seeking him by prayer and pleas for mercy with fasting and sackcloth and ashes. [4] I prayed to the LORD my God and made confession, saying, “O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments, 5 we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. 6 We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. 7 To you, O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far away, in all the lands to which you have driven them, because of the treachery that they have committed against you. 8 To us, O LORD, belongs open shame, to our kings, to our princes, and to our fathers, because we have sinned against you. 9 To the Lord our God belong mercy and forgiveness, for we have rebelled against him 10 and have not obeyed the voice of the LORD our God by walking in his laws, which he set before us by his servants the prophets. 11 All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him. 12 He has confirmed his words, which he spoke against us and against our rulers who ruled us, [1] by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem. 13 As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the LORD our God, turning from our iniquities and gaining insight by your truth. 14 Therefore the LORD has kept ready the calamity and has brought it upon us, for the LORD our God is righteous in all the works that he has done, and we have not obeyed his voice. 15 And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand, and have made a name for yourself, as at this day, we have sinned, we have done wickedly.

16 “O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us. 17 Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, [2] make your face to shine upon your sanctuary, which is desolate. 18 O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. 19 O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.”

GABRIEL BRINGS AN ANSWER

20 While I was speaking and praying, confessing my sin and the sin of my people Israel, and presenting my plea before the LORD my God for the holy hill of my God, [21] while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the first, came to me in swift flight at the time of the evening sacrifice. 22 He made me understand, speaking with me and saying, “O Daniel, I have now come out to give you insight and understanding. 23 At the beginning of your pleas for mercy a word went out, and I have come to tell it to you, for you are greatly loved. Therefore consider the word and understand the vision.

THE SEVENTY WEEKS

[24] “Seventy weeks [3] are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. [1] [25] Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again [2] with squares and moat, but in a troubled time. [26] And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its [3] end shall come with a flood, and to the end there shall be war. Desolations are decreed. [27] And he shall make a strong covenant with many for one week, [4] and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.”

DANIEL’S TERRIFYING VISION OF A MAN

10  In the third year of Cyrus king of Persia a word was revealed to Daniel, who was named Belteshazzar. And the word was true, and it was a great conflict. [1] And he understood the word and had understanding of the vision.

[2] In those days I, Daniel, was mourning for three weeks. 3 I ate no delicacies, no meat or wine entered my mouth, nor did I anoint myself at all, for the full three weeks. 4 On the twenty-fourth day of the first month, as I was standing on the bank of the great river ( that is, the Tigris) [5] I lifted up my eyes and looked, and behold, a man clothed in linen, with a belt of fine gold from Uphaz around his waist. 6 His body was like beryl, his face like the appearance of lightning, his eyes like flaming torches, his arms and legs like the gleam of burnished bronze, and the sound of his words like the sound of a multitude. [7] And I, Daniel, alone saw the vision, for the men who were with me did not see the vision, but a great trembling fell upon them, and they fled to hide themselves. [8] So I was left alone and saw this great vision, and no strength was left in me. My radiant appearance was fearfully changed, [2] and I retained no strength. 9 Then I heard the sound of his words, and as I heard the sound of his words, I fell on my face in deep sleep with my face to the ground.

10 And behold, a hand touched me and set me trembling on my hands and knees. 11 And he said to me, “O Daniel, man greatly loved, understand the words that I speak to you, and stand upright, for now I have been sent to you.” And when he had spoken this word to me, I stood up trembling. [12] Then he said to me, “Fear not, Daniel, for from the first day that you set your heart to understand and humbled yourself before your God, your words have been heard, and I have come because of your words. [13] The prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help me, for I was left there with the kings of Persia, 14 and came to make you understand what is to happen to your people in the latter days. For the vision is for days yet to come.”

15 When he had spoken to me according to these words, I turned my face toward the ground and was mute. 16 And behold, one in the likeness of the children of man touched my lips. Then I opened my mouth and spoke. I said to him who stood before me, “O my lord, by reason of the vision pains have come upon me, and I retain no strength. 17 How can my lord’s servant talk with my lord? For now no strength remains in me, and no breath is left in me.”

18 Again one having the appearance of a man touched me and strengthened me. 19 And he said, “O man greatly loved, fear not, peace be with you; be strong and of good courage.” And as he spoke to me, I was strengthened and said, “Let my lord speak, for you have strengthened me.” [20] Then he said, “Do you know why I have come to you? But now I will return to fight against the prince of Persia; and when I go out, behold, the prince of Greece will come. [21] But I will tell you what is inscribed in the book of truth: there is none who contends by my side against these except Michael, your prince.

THE KINGS OF THE SOUTH AND THE NORTH

11  “And as for me, in the first year of Darius the Mede, I stood up to confirm and strengthen him.

[2] “And now I will show you the truth. Behold, three more kings shall arise in Persia, and a fourth shall be far richer than all of them. And when he has become strong through his riches, he shall stir up all against the kingdom of Greece. [3] Then a mighty king shall arise, who shall rule with great dominion and do as he wills. [4] And as soon as he has arisen, his kingdom shall be broken and divided toward the four winds of heaven, but not to his posterity, nor according to the authority with which he ruled, for his kingdom shall be plucked up and go to others besides these.

[5] “Then the king of the south shall be strong, but one of his princes shall be stronger than he and shall rule, and his authority shall be a great authority. [6] After some years they shall make an alliance, and the daughter of the king of the south shall come to the king of the north to make an agreement. But she shall not retain the strength of her arm, and he and his arm shall not endure, but she shall be given up, and her attendants, he who fathered her, and he who supported [1] her in those times.

[7] “And from a branch from her roots one shall arise in his place. He shall come against the army and enter the fortress of the king of the north, and he shall deal with them and shall prevail. 8 He shall also carry off to Egypt their gods with their metal images and their precious vessels of silver and gold, and for some years he shall refrain from attacking the king of the north. [9] Then the latter shall come into the realm of the king of the south but shall return to his own land.

[10] “His sons shall wage war and assemble a multitude of great forces, which shall keep coming and overflow and pass through, and again shall carry the war as far as his fortress. [11] Then the king of the south, moved with rage, shall come out and fight against the king of the north. And he shall raise a great multitude, but it shall be given into his hand. 12 And when the multitude is taken away, his heart shall be exalted, and he shall cast down tens of thousands, but he shall not prevail. [13] For the king of the north shall again raise a multitude, greater than the first. And after some years [2] he shall come on with a great army and abundant supplies.

14 “In those times many shall rise against the king of the south, and the violent among your own people shall lift themselves up in order to fulfill the vision, but they shall fail. [15] Then the king of the north shall come and throw up siegeworks and take a well-fortified city. And the forces of the south shall not stand, or even his best troops, for there shall be no strength to stand. [16] But he who comes against him shall do as he wills, and none shall stand before him. And he shall stand in the glorious land, with destruction in his hand. [17] He shall set his face to come with the strength of his whole kingdom, and he shall bring terms of an agreement and perform them. He shall give him the daughter of women to destroy the kingdom, [3] but it shall not stand or be to his advantage. [18] Afterward he shall turn his face to the coastlands and shall capture many of them, but a commander shall put an end to his insolence. Indeed, [4] he shall turn his insolence back upon him. 19 Then he shall turn his face back toward the fortresses of his own land, but he shall stumble and fall, and shall not be found.

[20] “Then shall arise in his place one who shall send an exactor of tribute for the glory of the kingdom. But within a few days he shall be broken, neither in anger nor in battle. [21] In his place shall arise a contemptible person to whom royal majesty has not been given. He shall come in without warning and obtain the kingdom by flatteries. [22] Armies shall be utterly swept away before him and broken, even the prince of the covenant. 23 And from the time that an alliance is made with him he shall act deceitfully, and he shall become strong with a small people. 24 Without warning he shall come into the richest parts [1] of the province, and he shall do what neither his fathers nor his fathers’ fathers have done, scattering among them plunder, spoil, and goods. He shall devise plans against strongholds, but only for a time. [25] And he shall stir up his power and his heart against the king of the south with a great army. And the king of the south shall wage war with an exceedingly great and mighty army, but he shall not stand, for plots shall be devised against him. 26 Even those who eat his food shall break him. His army shall be swept away, and many shall fall down slain. 27 And as for the two kings, their hearts shall be bent on doing evil. They shall speak lies at the same table, but to no avail, for the end is yet to be at the time appointed. [28] And he shall return to his land with great wealth, but his heart shall be set against the holy covenant. And he shall work his will and return to his own land.

[29] “At the time appointed he shall return and come into the south, but it shall not be this time as it was before. [30] For ships of Kittim shall come against him, and he shall be afraid and withdraw, and shall turn back and be enraged and take action against the holy covenant. He shall turn back and pay attention to those who forsake the holy covenant. [31] Forces from him shall appear and profane the temple and fortress, and shall take away the regular burnt offering. And they shall set up the abomination that makes desolate. [32] He shall seduce with flattery those who violate the covenant, but the people who know their God shall stand firm and take action. 33 And the wise among the people shall make many understand, though for some days they shall stumble by sword and flame, by captivity and plunder. [34] When they stumble, they shall receive a little help. And many shall join themselves to them with flattery, [35] and some of the wise shall stumble, so that they may be refined, purified, and made white, until the time of the end, for it still awaits the appointed time.

[36] “And the king shall do as he wills. He shall exalt himself and magnify himself above every god, and shall speak astonishing things against the God of gods. He shall prosper till the indignation is accomplished; for what is decreed shall be done. 37 He shall pay no attention to the gods of his fathers, or to the one beloved by women. He shall not pay attention to any other god, for he shall magnify himself above all. 38 He shall honor the god of fortresses instead of these. A god whom his fathers did not know he shall honor with gold and silver, with precious stones and costly gifts. 39 He shall deal with the strongest fortresses with the help of a foreign god. Those who acknowledge him he shall load with honor. He shall make them rulers over many and shall divide the land for a price. [1]

[40] “At the time of the end, the king of the south shall attack [2] him, but the king of the north shall rush upon him like a whirlwind, with chariots and horsemen, and with many ships. And he shall come into countries and shall overflow and pass through. [41] He shall come into the glorious land. And tens of thousands shall fall, but these shall be delivered out of his hand: Edom and Moab and the main part of the Ammonites. 42 He shall stretch out his hand against the countries, and the land of Egypt shall not escape. 43 He shall become ruler of the treasures of gold and of silver, and all the precious things of Egypt, and the Libyans and the Cushites shall follow in his train. 44 But news from the east and the north shall alarm him, and he shall go out with great fury to destroy and devote many to destruction. [45] And he shall pitch his palatial tents between the sea and the glorious holy mountain. Yet he shall come to his end, with none to help him.

THE TIME OF THE END

12  “At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book. [2] And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. 3 And those who are wise shall shine like the brightness of the sky above; [3] and those who turn many to righteousness, like the stars forever and ever. [4] But you, Daniel, shut up the words and seal the book, until the time of the end. Many shall run to and fro, and knowledge shall increase.”

5 Then I, Daniel, looked, and behold, two others stood, one on this bank of the stream and one on that bank of the stream. [6] And someone said to the man clothed in linen, who was above the waters of the stream, [4] “How long shall it be till the end of these wonders?” 7 And I heard the man clothed in linen, who was above the waters of the stream; he raised his right hand and his left hand toward heaven and swore by him who lives forever that it would be for a time, times, and half a time, and that when the shattering of the power of the holy people comes to an end all these things would be finished. 8 I heard, but I did not understand. Then I said, “O my lord, what shall be the outcome of these things?” 9 He said, “Go your way, Daniel, for the words are shut up and sealed until the time of the end. [10] Many shall purify themselves and make themselves white and be refined, but the wicked shall act wickedly. And none of the wicked shall understand, but those who are wise shall understand. [11] And from the time that the regular burnt offering is taken away and the abomination that makes desolate is set up, there shall be 1,290 days. [12] Blessed is he who waits and arrives at the 1,335 days. 13 But go your way till the end. And you shall rest and shall stand in your allotted place at the end of the days.”

STUDY NOTES FOR DANIEL 1

STUDY NOTE FOR DANIEL 1:1 the third year.605 B.C. Nebuchadnezzar defeated a coalition of Assyria and Egypt at Carchemish and initiated Babylon’s rise to international power. After the battle of Carchemish, Nebuchadnezzar advanced against Jehoiakim (2 Kin. 24:1, 2; 2 Chr. 36:5–7) and took some Judeans captive, including Daniel. This was the first of three invasions of Judah by Nebuchadnezzar. The second was in 597 B.C. (2 Kin. 24:10–14), and the third in 586 B.C. (2 Kin. 25:1–24). In the book of Jeremiah, Nebuchadnezzar’s attack is dated to Jehoiakim’s fourth year instead of the third (Jer. 25:1; 46:2). The difference occurs because in the Babylonian chronology, which Daniel apparently used, the king’s reign was officially counted from the first day of the succeeding new year, rather than from the actual date of his accession to the throne.

Nebuchadnezzar king of Babylon. Nebuchadnezzar led the Babylonians to victory at Carchemish as crown prince and commander of the army. Shortly after this victory, he assumed the Babylonian throne when his father Nabopolassar died (626–605 B.C.). Nebuchadnezzar’s reign (605–562 B.C.) is the historical context for much of Jeremiah, Ezekiel, and Daniel. BACK TO DANIEL 1:1

STUDY NOTE FOR DANIEL 1:2 the Lord gave ... into his hand. Israel’s defeat by the Babylonians is not to be explained simply by analysis of military and political factors. God is at work in the affairs of the nations, and the message to Daniel’s original audience is that He has used the Babylonians to judge His own people for their transgressions (2 Kin. 17:15, 18–20; 21:12–15; 24:3, 4). Under the terms of the covenant made at Mount Sinai, the Lord threatened to exile His people if they were unfaithful (Lev. 26:33, 39). The length of their tenure in the land in spite of their unfaithfulness is a sign of the Lord’s mercy. Their unfaithfulness culminated in the destruction of Jerusalem and exile of the majority of the remaining population by Nebuchadnezzar in 586 B.C.

the vessels of the house of God. These same temple vessels are brought out by Belshazzar for his feast in Dan. 5 and will be returned to Judah with the exiles in the time of Cyrus (Ezra 1:7).

the treasury of his god. Marduk (or Bel) is the chief god of the Babylonian pantheon (cf. Jer. 50:2). BACK TO DANIEL 1:2

STUDY NOTE FOR DANIEL 1:4 youths without blemish. Like the temple vessels and sacrifices, they have to be perfect to appear in the presence of the king. The exiling of these royal and noble offspring fulfills Isaiah’s prophecy to King Hezekiah in 2 Kin. 20:17, 18.

literature and language of the Chaldeans. Babylonian literature was written in Akkadian, using wedge-shaped characters impressed with a stylus on soft clay tablets that were later fired to make them permanent. Thousands of these tablets have been discovered by archaeologists. The Babylonians worshiped many gods, and their culture was filled with magic, sorcery, and astrology. The common commercial language of Babylon was Aramaic, which was used especially in the court of the king during the time of Daniel (see 2:4 and note). BACK TO DANIEL 1:4

STUDY NOTE FOR DANIEL 1:5 the food that the king ate. KingJehoiachin later receives such a provision under the rule of the Babylonian king Evil-merodach (2 Kin. 25:27–30). These provisions are designed to create a culture of dependence on the king. BACK TO DANIEL 1:5

STUDY NOTE FOR DANIEL 1:6 Daniel, Hananiah, Mishael, and Azariah. These Hebrew names contain the word “God” (el) or a shortened form of God’s covenant name, “Yahweh” (Ps. 50:1 note). Daniel means “my judge is God”; Hananiah, “Yahweh is gracious”; Mishael, “Who is what God is?”; and Azariah, “Yahweh has helped.” BACK TO DANIEL 1:6

STUDY NOTE FOR DANIEL 1:7 Belteshazzar ... Shadrach ... Meshach ... Abednego. Suggestions for the meanings of these names include: Belteshazzar, “May Bel protect his life” (Bel is another name for Marduk, the chief Babylonian god; cf. 4:8); Shadrach, “the command of Aku,” (the Sumerian moon god); Meshach, “Who is what Aku is?”; and Abednego, “servant of Nebo” (a Babylonian god). These name changes are a further step in Babylon’s attempt to reshape their religious and cultural identity. BACK TO DANIEL 1:7

STUDY NOTE FOR DANIEL 1:8 he would not defile himself. The reason for Daniel’s conclusion that he and his friends will be defiled by the king’s food is not given. Perhaps it involves violation of the dietary laws of Moses (Lev. 11; 17). Yet it does not appear that they permanently abstain from Babylonian food, as would be required if the issue were obedience to the kosher laws. More likely, this is a concrete way of affirming their dependence upon the Lord by vowing to eat only foods that grow naturally and to drink only water rather than to consume the rich food and wine provided by the king. BACK TO DANIEL 1:8

STUDY NOTE FOR DANIEL 1:9 God gave Daniel favor. This is a specific answer to Solomon’s prayer at the dedication of the temple in 1 Kin. 8:50. BACK TO DANIEL 1:9

STUDY NOTE FOR DANIEL 1:15 they were better in appearance. That is, they are fatter—an unexpected result of a low-calorie lifestyle. The obedience of Daniel and his friends to God and their refusal to compromise their faith in a heathen environment are rewarded with God’s blessing (cf. Deut. 8:3; Matt. 4:4). BACK TO DANIEL 1:15

STUDY NOTE FOR DANIEL 1:17 God gave them learning. God’s blessing is not limited to physical well-being, but also includes outstanding intellectual development during their three years of Babylonian education. He thus enables them to be a blessing to their pagan neighbors and to build up the city where they have found themselves (cf. Jer. 29:5–7) while remaining true to their beliefs.

visions and dreams. With a view to what follows in the book (chs. 2; 4; 5), Daniel is distinguished from his companions in his ability to interpret dreams and visions, much as Joseph was in the court of Pharaoh (Gen. 40:8; 41:16). BACK TO DANIEL 1:17

STUDY NOTE FOR DANIEL 1:18 At the end of the time. That is, after the three years mentioned in v. 5. BACK TO DANIEL 1:18

STUDY NOTE FOR DANIEL 1:20 the magicians and enchanters. The term translated “magicians” is also used in Gen. 41:8, 24, and Ex. 7:11. The word translated “enchanters” occurs only here and in 2:2 and can be rendered “conjurer” or “soothsayer.” Whatever means these royal advisers use to gain knowledge, Daniel and his friends are able to demonstrate superior insight on the matters they were questioned about. BACK TO DANIEL 1:20

STUDY NOTE FOR DANIEL 1:21 until the first year of King Cyrus. Babylon fell to Cyrus in 539 B.C., sixty-six years after Daniel had been taken captive to Babylon. Daniel lived through the entire period of the Babylonian captivity. Cyrus issued a decree in the first year of his reign permitting the Jews to return to their land, and to take with them the vessels from the temple that had been seized by Nebuchadnezzar (Ezra 1:7–11). The statement does not mean that Daniel died in the first year of Cyrus (10:1), but rather that the Lord was faithful to protect Daniel all the way through the exile. Kingdoms might rise and fall, but the Lord preserves His own. BACK TO DANIEL 1:21

STUDY NOTES FOR DANIEL 2

STUDY NOTE FOR DANIEL 2:1 In the second year. Since the Babylonian system counts Nebuchadnezzar’s reign officially from the first day of the year after his actual accession, his “second year” could mean the end of Daniel’s three years of training (1:5). Otherwise the events took place during his training.

his sleep left him. It was widely believed in the ancient Near East that the gods spoke to human beings in dreams. The dreams of a king had particular significance for the fate of the whole people. BACK TO DANIEL 2:1

STUDY NOTE FOR DANIEL 2:2 magicians ... enchanters. See note on 1:20.

sorcerers ... Chaldeans. “Sorcerers” practice divination or witchcraft (Ex. 22:18; Deut. 18:10; Is. 47:9, 12; Jer. 27:9). Here, “Chaldeans” probably means a class of soothsayers and astrologers, rather than the name of an ethnic group (as in 1:4; 3:8; 5:30; 9:1). These are part of Nebuchadnezzar’s specialist staff of dream interpreters. BACK TO DANIEL 2:2

STUDY NOTE FOR DANIEL 2:4 Aramaic. From here until the end of ch. 7, the text is written in Aramaic rather than Hebrew. Ezra 4:8–6:18; 7:12–26 are also written in Aramaic. There has been much speculation about why these verses are in Aramaic, but no generally accepted conclusion has been reached. BACK TO DANIEL 2:4

STUDY NOTE FOR DANIEL 2:5 make known to me the dream. Normally, the king would tell his advisors the dream so that they could suggest an interpretation. Here, Nebuchadnezzar formulates a test to see whether the advisors to the court have the access to hidden knowledge that they claim. If they cannot tell him the dream, then he will have no confidence in their interpretation (cf. v. 9) and will execute them. BACK TO DANIEL 2:5

STUDY NOTE FOR DANIEL 2:11 difficult. The wise men confess that they cannot do what the king asks. Only the gods have such power, but the gods, they protest, do not reveal such things to anyone (cf. Ex. 8:18, 19). They are diviners, not prophets: they discern patterns in events but do not claim access to the minds of the gods. Indeed, in their theology, such knowledge is impossible since the gods do not make their dwelling among men. Israel’s God is unique in this respect (see Is. 57:13). BACK TO DANIEL 2:11

STUDY NOTE FOR DANIEL 2:12–16 all the wise men of Babylon. Nebuchadnezzar’s furious response expands the group subject to punishment to include the whole class of wise men, including Daniel and his friends. With remarkable confidence, Daniel asks for an appointment to see the king, even though he has yet to receive revelation from God. BACK TO DANIEL 2:12

STUDY NOTE FOR DANIEL 2:18, 19 seek mercy from the God of heaven. Daniel also realizes that human wisdom is insufficient to meet the king’s demand (v. 11 note). Only divine revelation can provide the answer. Fortunately, unlike the gods of the Babylonians, Daniel’s God is able and willing to reveal what will happen in the future (Is. 44:8; 45:21; Amos 3:7). BACK TO DANIEL 2:18, 19

STUDY NOTE FOR DANIEL 2:20 See theological note “The Will of God.” BACK TO DANIEL 2:20

STUDY NOTE FOR DANIEL 2:21 he removes kings and sets up kings. Daniel alludes to the content of the dream. BACK TO DANIEL 2:21

STUDY NOTE FOR DANIEL 2:22 he reveals deep and hidden things. Job 28 is a carefully drawn picture of wisdom as “hidden from the eyes of all” (Job 28:21) and inaccessible without God. BACK TO DANIEL 2:22

STUDY NOTE FOR DANIEL 2:24 Do not destroy the wise men. Daniel urges the king to be merciful to the wise men even though their inability to know the dream has been exposed. BACK TO DANIEL 2:24

STUDY NOTE FOR DANIEL 2:25 I have found. Arioch is eager to claim credit for finding someone who can interpret the king’s dream. BACK TO DANIEL 2:25

STUDY NOTE FOR DANIEL 2:28 a God in heaven who reveals mysteries. Just as Joseph did in Egypt (Gen. 40:8; 41:16), Daniel attributes his knowledge of the dream to God. Daniel’s God has revealed to this young man what astrology, magic, and the occult cannot discover.

in the latter days. This expression seems to range in meaning from the “end time” or eschaton(Gk.; cf. Ezek. 38:16) to simply the future in general (Gen. 49:1; Deut. 4:30; 31:29). Here it covers the entire sweep of world history from Nebuchadnezzar onward. BACK TO DANIEL 2:28

STUDY NOTE FOR DANIEL 2:32, 33 gold ... iron ... clay. There is a progressive decrease in the value of the materials in the image from the head to the feet. BACK TO DANIEL 2:32, 33

STUDY NOTE FOR DANIEL 2:34 its feet of iron and clay. Some interpreters view the mixture of iron and clay in the feet of the image as representing a second phase of the fourth kingdom different from the legs of solid iron (cf. vv. 41–43). BACK TO DANIEL 2:34

STUDY NOTE FOR DANIEL 2:37–40 king of kings ... fourth kingdom. The four kingdoms have been widely understood since the Jewish historian Josephus (writing in the first century A.D.) to be the empires of Babylon, Medo-Persia, Greece, and Rome. Others understand them to be Babylon, Media, Persia, and Greece, a sequence in agreement with the liberal critical view that the book was written during the period of Greek ascendancy in the Middle East. Darius’s appeal to the single “law of the Medes and Persians” (6:12; cf. 5:28) agrees with the first order of empires.

The only certain identification between the portions of the image and specific world empires is Nebuchadnezzar (Babylon) as the head of gold. It is plausible that four represents completeness here: rather than seeking to describe particular kingdoms, the sequence describes the consistent downward trend in world history, not toward greater glory and unity but toward greater dishonor and chaos until the kingdom of God arrives on earth and fills it with its glory. The rock that crushes all of the kingdoms of this world is Christ (Luke 20:18). He is the mystery of the ages, the One in whom God will unite all things in His glorious kingdom (Eph. 1:9, 10). BACK TO DANIEL 2:37

STUDY NOTE FOR DANIEL 2:43 they will mix ... but ... not hold together. The elements of the fourth kingdom cannot preserve their union. One possible interpretation of the image is that the iron represents the culture and laws of imperial Rome, while the clay represents the divergent political and social traditions of its many parts. The fourth kingdom, though strong, is as temporary as those that precede it and lacks the glory of the earlier kingdoms. BACK TO DANIEL 2:43

STUDY NOTE FOR DANIEL 2:44 those kings. The most natural interpretation is that the kings are the rulers of the four powers making up the image just described. The other possibility is that they are a sequence of several rulers of the fourth kingdom only.

a kingdom that shall never be destroyed. The eternal kingdom is the kingdom of our Lord Jesus Christ (Is. 9:7; Luke 1:33; Heb. 1:8; Rev. 11:15). This kingdom was inaugurated and preached at the first coming of Christ (Matt. 12:28; 24:14; Mark 1:15) but does not come in its fullness until His second coming. See theological note “The Kingdom of God” on p. 1823. BACK TO DANIEL 2:44

STUDY NOTE FOR DANIEL 2:46 King Nebuchadnezzar fell ... paid homage to Daniel. In a reversal of roles, Daniel is exalted to a position of honor by the Lord’s intervention on his behalf, from which he and his friends will be able to promote the peace and welfare of the city of Babylon where God has placed them (Jer. 29:5–7). For the king’s reaction, cf. Acts 14:11; Rev. 22:8. BACK TO DANIEL 2:46

STUDY NOTE FOR DANIEL 2:47 God of gods. Nebuchadnezzar’s statement does not necessarily mean that he recognizes Israel’s covenant Lord, Yahweh, as the only God. His exclamation is that Yahweh is superior to other gods.

Lord of kings. Nebuchadnezzar confesses that the God of Israel is supreme over human rulers and kingdoms. This is the unifying theme of Dan. 1–6 (Introduction: Characteristics and Primary Themes). BACK TO DANIEL 2:47

STUDY NOTE FOR DANIEL 2:48 province of Babylon. The Babylonian Empire is divided into provinces. Daniel is appointed ruler (cf. 3:2) of the province where the capital city is located. Joseph and Mordecai also rose as Jews to political power in a foreign land. See Gen. 41:37–44 (Joseph) and Esth. 8:1, 2 (Mordecai). BACK TO DANIEL 2:48

STUDY NOTES FOR DANIEL 3

STUDY NOTE FOR DANIEL 3:1 an image of gold. Although the narrow proportions might suggest an obelisk rather than a statue, the monument is called an “image.” It is probably a figure standing on a pedestal. The gold is probably plating, the fabrication of the image being much like that described in Is. 40:19; 41:7; Jer. 10:3–9. It reflects the enormous statue that Nebuchadnezzar saw in his dream in ch. 2, except that it is entirely made of gold, as if Nebuchadnezzar is asserting that there will be no other kingdoms after his. It is not clear whether the image represents Nebuchadnezzar himself or one of his gods.

He set it up. Eight times in this chapter we are told that this is the image that Nebuchadnezzar set up, making it clear that it is merely an idol made by man, not a god with transcendent powers.

the plain of Dura. Probably about six miles (10 km) south of Babylon. Since it is set up on a plain in Babylon (lit. “Babel”) and has the purpose of unifying his diverse subjects, it recalls the tower of Babel in Gen. 11). BACK TO DANIEL 3:1

STUDY NOTE FOR DANIEL 3:2 satraps ... officials. The precise responsibilities of these different provincial officials are not known. Five of the seven terms are of Persian origin, perhaps indicating that Daniel does not finish writing the account until after the beginning of Persian rule in 539 B.C. Leaders from across Nebuchadnezzar’s vast empire are assembled, making it clear that the unity of the empire is to be rooted in the common worship of this statue. BACK TO DANIEL 3:2

STUDY NOTE FOR DANIEL 3:5 horn ... harp. Of the six terms for musical instruments, the three translated “lyre,” “harp,” and “bagpipe” are borrowed from Greek. This is not surprising since the international exchange of musicians and musical instruments at royal courts has a long history. The presence of these three Greek terms in Daniel does not establish that the account was written after the time of Alexander the Great, as is sometimes argued. However, the diverse assortment of instruments may be an attempt to bring together different musical traditions from around the empire in this new centralized worship. BACK TO DANIEL 3:5

STUDY NOTE FOR DANIEL 3:6 a burning fiery furnace. Furnaces or kilns were used in Babylon for firing bricks (Gen. 11:3). Execution by burning was not unknown (Jer. 29:22; cf. Herodotus 1:86; 4:69; 2 Macc. 7). BACK TO DANIEL 3:6

STUDY NOTE FOR DANIEL 3:7 all the peoples, nations, and languages. It seems as if Nebuchadnezzar’s idol has successfully revoked the curse on the tower of Babel. BACK TO DANIEL 3:7

STUDY NOTE FOR DANIEL 3:8–12 Chaldeans. See note on 2:2; here “Chaldeans” may indicate Babylonian nationality or that these men are diviners. The informers are prejudiced against the Jews (v. 12; cf. Esth. 3:5, 6), possibly because they are jealous of the privileged position held by Daniel, Shadrach, Meshach, and Abednego (1:7 note). They charge them with rebellion and ingratitude toward Nebuchadnezzar. Daniel is presumably not present on this occasion. BACK TO DANIEL 3:8

STUDY NOTE FOR DANIEL 3:15 who is the god. From Nebuchadnezzar’s polytheistic perspective, there is no god capable of such deliverance. Unwittingly, Nebuchadnezzar challenges the power of the God of Israel (cf. 2 Kin. 18:33–35). BACK TO DANIEL 3:15

STUDY NOTE FOR DANIEL 3:17, 18 he will deliver ... But if not. These verses express the central theme of the chapter. The idea is not that God will always protect His people from physical harm (Is. 43:1, 2). He may do that and certainly is able to. The central idea is that God’s people should be obedient to Him whatever the consequences. BACK TO DANIEL 3:17, 18

STUDY NOTE FOR DANIEL 3:19–23 heated seven times more. This is likely hyperbole, meaning “as hot as possible.” It is ironic that the result is the death of Nebuchadnezzar’s own soldiers, while God protects His servants. BACK TO DANIEL 3:19

STUDY NOTE FOR DANIEL 3:25 a son of the gods. How Nebuchadnezzar recognizes the fourth person in the furnace as a divine being is not explained (v. 28 note). Perhaps the miraculous appearance is itself sufficient reason for the conclusion. BACK TO DANIEL 3:25

STUDY NOTE FOR DANIEL 3:26 the Most High God. This is a title expressing God’s universal authority. As in v. 29 and 2:47, such a confession on the lips of a pagan is not an acknowledgment that Daniel’s Lord is the only God, but only that He is supreme over other gods (4:2, 17, 34). He still speaks of the Lord as “their God” (v. 28), not his. To a Jew, there is only one God (4:24–32; 5:18, 21; 7:18–27). BACK TO DANIEL 3:26

STUDY NOTE FOR DANIEL 3:28 angel. The “angel” may be identified with the Angel of the Lord (Gen. 16:7); if so, it is a visible manifestation of God Himself (Ex. 3:2). God promised His presence when Israel walked through fire, and in this incident He shows Himself faithful to that promise (Is. 43:1–3). BACK TO DANIEL 3:28

STUDY NOTES FOR DANIEL 4

STUDY NOTE FOR DANIEL 4:1 King Nebuchadnezzar. This final incident in the Book of Daniel associated with Nebuchadnezzar must be placed late in the king’s forty-three-year reign when his building projects are complete and his power is at its height (cf. vv. 4, 30). He represents the most powerful kingdom on earth (vv. 10–12 note) as being opposed to the rule of the Most High God. Babylonian records of long periods of absence and blasphemous acts by King Nabonidus (ruled 556 to 539 B.C.; 5:1 note) resemble in some ways Daniel’s account of Nebuchadnezzar. Another composition called the “Prayer of Nabonidus” has been discovered among the Dead Sea Scrolls, documents hidden before A.D. 70 by a Jewish community at Qumran and found in 1947. This “Prayer” is also similar to what Daniel says about Nebuchadnezzar. Nabonidus is separated from society for seven years and restored with the help of a Jewish exile after confession of his sins. However, his affliction is described as a form of skin disease rather than mental illness. BACK TO DANIEL 4:1

STUDY NOTE FOR DANIEL 4:2 the Most High God. See notes on 2:47; 3:26. The narrative begins at the end of the story with the letter that Nebuchadnezzar writes to all peoples, nations, and languages, the same group gathered before the golden image in ch. 3. The signs and wonders mentioned here include the deliverance of Shadrach, Meshach, and Abednego in the previous chapter. What is different is that now these have been done “for me.” For the first time, Nebuchadnezzar himself becomes a witness to God. BACK TO DANIEL 4:2

STUDY NOTE FOR DANIEL 4:3 How great. Nebuchadnezzar’s confession in this verse and in vv. 34, 35 communicates the central theme of the book of Daniel, namely, the absolute sovereignty of the God of Israel. BACK TO DANIEL 4:3

STUDY NOTE FOR DANIEL 4:6, 7 See notes on 1:20; 2:2. BACK TO DANIEL 4:6, 7

STUDY NOTE FOR DANIEL 4:8 Belteshazzar. See note on 1:7. In the narrative frame, written after the events described in the chapter, Nebuchadnezzar calls him by his Judean name, Daniel, while in the conversations reported from the past he calls him Belteshazzar.

the spirit of the holy gods. The Holy Spirit is the immediate author of the extraordinary power of Daniel to know and to interpret secrets (2:19 note). Nebuchadnezzar’s words agree with this, although he may be thinking of another god known to him rather than the God of Daniel. BACK TO DANIEL 4:8

STUDY NOTE FOR DANIEL 4:10–12 a tree. See Ezek. 31 for an extensive description of Assyria using the imagery of a tree. Similar imagery is used both of righteous and wicked individuals and nations Pss. 1:3; 37:35; 52:8; 92:12; Jer. 11:16, 17; 17:8. BACK TO DANIEL 4:10

STUDY NOTE FOR DANIEL 4:11 its top reached to heaven. This resembles the tower of Babel in Gen. 11:4. The term “heaven” is a key term in this chapter. Although Nebuchadnezzar’s kingdom reaches from earth to heaven, heaven condemns his pride and reminds him that his power and even his sanity are gifts from God. Many allusions have also been noted in this section to the Garden of Eden in Gen. 1–3. BACK TO DANIEL 4:11

STUDY NOTE FOR DANIEL 4:13 watcher. A name used of an angel only here in the OT. It alludes to the fact that God’s envoys constantly observe the activities of men and are ready to intervene to carry out the Lord’s judgment (cf. Zech. 1:8–17). BACK TO DANIEL 4:13

STUDY NOTE FOR DANIEL 4:15 leave the stump. Though Nebuchadnezzar is judged and humbled, he is not destroyed.

bound with a band of iron and bronze. This symbolizes the bondage of Nebuchadnezzar’s insanity. BACK TO DANIEL 4:15

STUDY NOTE FOR DANIEL 4:16 a beast’s mind. The mental illness in which a person imagines himself to be an animal is called “zoanthropy” (a compound of the Greek words for “animal” and “man”). The one who thinks of himself in godlike terms has lost his very humanity.

let seven periods of time pass over him. This means seven periods of unspecified duration (cf. vv. 23, 25), such as seasons, years, or months. The number seven represents completeness in the Bible, so this is a complete period of judgment. BACK TO DANIEL 4:16

STUDY NOTE FOR DANIEL 4:22 it is you, O king. With this statement, much like Nathan’s to David (2 Sam. 12:7), Daniel applies the dream to Nebuchadnezzar. BACK TO DANIEL 4:22

STUDY NOTE FOR DANIEL 4:25 your dwelling shall be with the beasts. With graphic detail, Daniel explains how Nebuchadnezzar’s mind will fail. He will be deprived of his throne, and he will lose his dignity as a human being created to rule animals and not to imitate them.

the Most High rules. The purpose of Nebuchadnezzar’s humiliation is to compel him to recognize God’s sovereignty. BACK TO DANIEL 4:25

STUDY NOTE FOR DANIEL 4:26 your kingdom shall be confirmed for you. Nebuchadnezzar is promised that in spite of the severity and length of his illness, he will regain his throne when he acknowledges God’s sovereignty.

Heaven rules. This is the first time in the Bible where “heaven” is used as a substitute for “God” (4:37). Cf. Matt. 5:3 with Luke 6:20. BACK TO DANIEL 4:26

STUDY NOTE FOR DANIEL 4:27 let my counsel be acceptable to you. The dream represents a warning. If Nebuchadnezzar heeds the dream and humbles himself, the events that he has foreseen need not come to pass. But Nebuchadnezzar is unrepentant. BACK TO DANIEL 4:27

STUDY NOTE FOR DANIEL 4:29 the roof of his royal palace. From this vantage point, Nebuchadnezzar can see the Hanging Gardens of Babylon, one of the Wonders of the Ancient World, and the outer wall of Babylon, which is wide enough to drive several chariots along the top. It is not surprising that such a view feeds his pride. BACK TO DANIEL 4:29

STUDY NOTE FOR DANIEL 4:34, 35, 37 The Lord demonstrates in Nebuchadnezzar’s life that He is able to humble the proud and to exalt the humble, leading Nebuchadnezzar to acknowledge His greatness. The persecutor of God’s people and the destroyer of Jerusalem is put in his place. Although Nebuchadnezzar confesses God’s sovereignty, he does not confess a belief that the God of Israel is the only God. BACK TO DANIEL 4:34, 35

4:37 King of heaven. This unique title brings together the theme of the chapter: the rule of God from heaven (vv. 3, 26 and notes). BACK TO DANIEL 4:37

STUDY NOTES FOR DANIEL 5

STUDY NOTE FOR DANIEL 5:1 King Belshazzar. The name “Belshazzar” means “Bel, protect the king” (not to be confused with “Belteshazzar,” the Babylonian name given to Daniel; 1:7 note). From Babylonian sources we know that Belshazzar was placed in charge of affairs in Babylon while his father, Nabonidus, the last king of Babylon, spent extensive periods of time at Tema in Arabia. The Babylonians were famous for their lavish feasts. The events of this chapter take place in 539 B.C., the year of Babylon’s fall to the Persians, many years after the death of Nebuchadnezzar in 563 B.C. BACK TO DANIEL 5:1

STUDY NOTE FOR DANIEL 5:2 when he tasted the wine. Under the influence of wine, Belshazzar commits a sacrilegious act.

his father. The immediate father of Belshazzar was Nabonidus, not Nebuchadnezzar. It is not unusual in Hebrew for the terms “father” (vv. 11, 13, 18) and “son” (v. 22) to be used as equivalents for “predecessor” and “successor” (text notes). BACK TO DANIEL 5:2

STUDY NOTE FOR DANIEL 5:4 praised the gods. The temple vessels are defiled, not only by being put to profane use, but also by being used to honor the false gods of Babylon. BACK TO DANIEL 5:4

STUDY NOTE FOR DANIEL 5:5 opposite the lampstand. Here they are clearly visible to all, though not easily understood. BACK TO DANIEL 5:5

STUDY NOTE FOR DANIEL 5:6 his limbs gave way. Literally, “the knots of his joints were loosened,” which may mean that he also loses control of his bodily functions. BACK TO DANIEL 5:6

STUDY NOTE FOR DANIEL 5:7 the enchanters, the Chaldeans, and the astrologers. See notes on 1:20; 2:2; cf. 2:27; 4:7.

shows me its interpretation. Once again, a king requires Daniel’s assistance to understand a message from God meant for him (2:5 note).

purple. Purple dye was fabulously expensive in antiquity, so only the wealthiest individuals could afford to wear clothing in this color.

third ruler. That is, close in power to Nabonidus and Belshazzar (5:1 note). “Third ruler” is an official designation of a high office, not necessarily the literal third in line to the throne. BACK TO DANIEL 5:7

STUDY NOTE FOR DANIEL 5:10 The queen. It is unlikely that this is a wife of Belshazzar, since she is already present at the banquet (vv. 2, 3). Probably she is to be identified as the queen mother, one of very few women to have significant power in ancient royal courts (cf. 1 Kin. 15:3; 2 Kin. 11:1–3; 24:12; Jer. 13:18). BACK TO DANIEL 5:10

STUDY NOTE FOR DANIEL 5:11 the spirit of the holy gods. See note on 4:8. It is not surprising that the queen mother is more familiar with Daniel’s life and prominence than is Belshazzar. Daniel is in his eighties by this time (539 B.C.) He was brought to Babylon as a young man sixty-six years before (605 B.C.; 1:1 note). BACK TO DANIEL 5:11

STUDY NOTE FOR DANIEL 5:12 found in this Daniel. This divine endowment can be understood as the presence of God’s Spirit in an individual or simply as the possession of a remarkable spirit characteristic of that individual.

Belteshazzar. See note on 1:7. BACK TO DANIEL 5:12

STUDY NOTE FOR DANIEL 5:13 one of the exiles of Judah. Belshazzar’s address to Daniel is designed to remind Daniel of his proper place in the Babylonian power structure. He ignores Daniel’s role in the time of Nebuchadnezzar and the queen mother’s positive assessment of him. BACK TO DANIEL 5:13

STUDY NOTE FOR DANIEL 5:16 third ruler in the kingdom. See note on v. 7. BACK TO DANIEL 5:16

STUDY NOTE FOR DANIEL 5:17 Let your gifts be for yourself. Daniel’s response omits the usual deferential forms of address that are customary in the Babylonian court. He may be rejecting Belshazzar’s offer of reward because he is conscious that it is only by God’s mercy that he is able to respond to the king’s request, and he does not want to use his God-given role as a means of personal profit (cf. Gen. 14:23; 1 Sam. 9:7 note). But why then does he accept them earlier (2:48) and later (v. 29)? Some interpreters believe he is here avoiding royal pressure to modify the ominous message (Num. 22:18; Mic. 3:5, 11). Or perhaps Daniel already knows the message that he is about to interpret: that Belshazzar has no power to deliver the gifts he is promising, since on the same night Daniel gives the interpretation he will lose his kingdom and his life. BACK TO DANIEL 5:17

STUDY NOTE FOR DANIEL 5:18 Nebuchadnezzar your father. See note on v. 2. In contrast to Nebuchadnezzar, who was humbled and then returned to power, Belshazzar has not humbled himself. BACK TO DANIEL 5:18

STUDY NOTE FOR DANIEL 5:21 Most High God rules. This statement summarizes the book’s theology (Introduction: Characteristics and Primary Themes). BACK TO DANIEL 5:21

STUDY NOTE FOR DANIEL 5:22 And you his son. See note on v. 2.

though you knew all this. Because the king has even less excuse for his pride than his father, Nebuchadnezzar, the time of mercy is past (contrast a different case in 1 Tim. 1:13). BACK TO DANIEL 5:22

STUDY NOTE FOR DANIEL 5:24 Then. The writing on the wall is God’s answer to the arrogant challenge presented by Belshazzar’s pride and his defiance of the God who showed His existence and sovereignty in the time of Nebuchadnezzar. BACK TO DANIEL 5:24

STUDY NOTE FOR DANIEL 5:25 Mene, Mene, Tekel, and Parsin. Aramaic, like Hebrew, is usually written without vowels, so this very short inscription is ambiguous to the witnesses. BACK TO DANIEL 5:25

STUDY NOTE FOR DANIEL 5:26 Mene. The Aramaic word can be a verb meaning “numbered” or a noun meaning “mina,” a unit of money. Daniel reads it as the verb to signify that the length of Belshazzar’s reign has been determined by God and is about to end (Jer. 50:18). BACK TO DANIEL 5:26

STUDY NOTE FOR DANIEL 5:27 Tekel. This word is also either a verb or a noun. Daniel reads it as a verb meaning “weighed,” signifying that Belshazzar has failed to measure up to God’s standards of righteousness. BACK TO DANIEL 5:27

STUDY NOTE FOR DANIEL 5:28 Peres. This word, the singular of “parsin,” sounds like the Aramaic word for Persia and means “divided.” If those present at the banquet understand the three terms as nouns indicating various decreasing units of money—mina, or sixty shekels; tekel, one shekel; peres, a half (i.e., “divided”) shekel—it is not surprising that they cannot understand the inscription.

Medes and Persians. See Introduction: Date and Occasion. BACK TO DANIEL 5:28

STUDY NOTE FOR DANIEL 5:29 Belshazzar gave the command. Like Nebuchadnezzar, Belshazzar honors Daniel (2:48), but unlike his predecessor, he does not honor Daniel’s God (2:46, 47). Given the prophecy, it is an empty reward. BACK TO DANIEL 5:29

STUDY NOTE FOR DANIEL 5:30 Belshazzar ... was killed. It is not known just how Belshazzar died. However, the Greek historians Herodotus and Xenophon report that Babylon was taken in a surprise attack by the Persians while the Babylonians were engaged in reveling and dancing. BACK TO DANIEL 5:30

STUDY NOTE FOR DANIEL 5:31 Darius the Mede. It has long been alleged that this and other references to Darius the Mede in the book of Daniel (6:1, 6, 9, 25, 28; 9:1; 11:1) are historical errors. For this discussion, see note on 6:1.

sixty-two. The mina probably weighed sixty shekels. This, with the shekel and two half-shekels (v. 25 note), comes to sixty-two; since this is Darius’s age, the mina might be a reference to him in the prophecy. BACK TO DANIEL 5:31

STUDY NOTES FOR DANIEL 6

STUDY NOTE FOR DANIEL 6:1 Darius. See note on 5:31. Darius the Mede is not referred to in surviving historical sources outside the Bible, and there is no interval between Belshazzar and Nabonidus (5:1 note) and the accession of Cyrus of Persia. Commentators have suggested several identifications for “Darius the Mede”: (1) a throne name for Cyrus, the founder of the Persian Empire (v. 28 note); (2) a title; (3) a designation for Gobryas, a general who defected from Nebuchadnezzar to Cyrus and later captured Babylon. Cyrus made Gobryas governor over the territories the Persians took from the Babylonians.

satraps. See note on 3:2. One of their responsibilities is overseeing the collection and delivery of tribute, which provides ample opportunity for corruption. BACK TO DANIEL 6:1

STUDY NOTE FOR DANIEL 6:3 an excellent spirit was in him. See 1:17; 4:8; 5:12. BACK TO DANIEL 6:3

STUDY NOTE FOR DANIEL 6:5 the law of his God. Unintentionally, Daniel’s adversaries affirm not only his moral integrity but also the visible nature of his piety and commitment to the God of Israel. BACK TO DANIEL 6:5

STUDY NOTE FOR DANIEL 6:7 are agreed. The false implication is that Daniel concurs with the proposal. These officials are hypocritical in their seeming devotion to Darius. Their scheme is an attempt to manipulate him for their own designs.

any god or man ... except to you. Darius sees the proposal as more political than religious, and serves to consolidate his authority over newly conquered territories. It is a more subtle version of Nebuchadnezzar’s edict in ch. 3. BACK TO DANIEL 6:7

STUDY NOTE FOR DANIEL 6:8 the law of the Medes and the Persians. The unchangeableness of their law is attested in extrabiblical writings as well as in the book of Esther. It is always possible for the king to issue a counter-edict, but it means a loss of face for the king. The effect of the decree is to create a conflict for Daniel between allegiance to God and obedience to human government. BACK TO DANIEL 6:8

STUDY NOTE FOR DANIEL 6:10 toward Jerusalem. Daniel is fulfilling Solomon’s prayer at the dedication of the temple, which anticipated those in exile praying toward Jerusalem from the land of their exile and asking the Lord to show them favor (1 Kin. 8:46–50).

down on his knees. In Scripture, standing is the regular posture in prayer (1 Chr. 23:30; Neh. 9:2–5), while kneeling, a mark of humility, occurs in circumstances of particular solemnity (1 Kin. 8:54; Ezra 9:5; Ps. 95:6; Luke 22:41; Acts 7:60; 9:40).

as he had done previously. Evidently Daniel’s prayer habits are public knowledge, which makes him an easy target. BACK TO DANIEL 6:10

STUDY NOTE FOR DANIEL 6:12 Did you not sign an injunction. Before they accuse Daniel, the satraps ask the king to confirm his edict, to make it harder for him to avoid its force when he has to condemn Daniel. BACK TO DANIEL 6:12

STUDY NOTE FOR DANIEL 6:13 one of the exiles from Judah. This ethnic identification of Daniel perhaps indicates prejudice toward the Jews on the part of the other officials (3:8); it underlines his lowly origins rather than his current position of responsibility and power. BACK TO DANIEL 6:13

STUDY NOTE FOR DANIEL 6:14 set his mind to deliver Daniel. Darius immediately perceives that he has been victimized by the intrigue of his own officials in order to trap Daniel. His loyalty to Daniel remains unshaken. BACK TO DANIEL 6:14

STUDY NOTE FOR DANIEL 6:16 May your God ... deliver you. Against his own will, Darius is forced to comply with the decree that he issued. Darius can do nothing to help Daniel, yet he asks that Daniel’s God intervene on behalf of His faithful servant. BACK TO DANIEL 6:16

STUDY NOTE FOR DANIEL 6:17 sealed it with his own signet. Signet rings and cylinder seals were used by the Assyrians, Babylonians, and Persians. The ring or cylinder was pressed into soft clay to leave the mark of the owner of the seal. Breaking seals was a violation of the law, and in this case an unbroken seal ensures that no one intervenes to rescue Daniel. BACK TO DANIEL 6:17

STUDY NOTE FOR DANIEL 6:19 at break of day. At the earliest possible moment, Darius goes to discover Daniel’s fate. BACK TO DANIEL 6:19

STUDY NOTE FOR DANIEL 6:22 My God sent his angel. Possibly, although not necessarily in the context, the Angel of the Lord. See note on 3:28.

I was found blameless. Daniel’s name means “God is my judge” and here it is proved true: God vindicates him by protecting him from the lions. It appears that Daniel has passed a more peaceful night in the lions’ den than the king did surrounded by all of the luxuries of royalty. BACK TO DANIEL 6:22

STUDY NOTE FOR DANIEL 6:23 the king ... commanded. Darius can rescue Daniel without violating the decree since its demands have been fulfilled.

no kind of harm. Cf. 3:25. BACK TO DANIEL 6:23

STUDY NOTE FOR DANIEL 6:24 those men who had maliciously accused Daniel were brought. Under ancient Near Eastern law, people who brought false charges against another suffer the same fate they had sought for the accused (see Deut. 19:16–21). As part of covenantal responsibility, the verdict affects the families of the accusers as well as men themselves. Their experience with the lions is the exact opposite of Daniel’s, proving that the divine Judge concurs with the verdict of the earthly king. BACK TO DANIEL 6:24

STUDY NOTE FOR DANIEL 6:26 a decree. Cf. 2:47; 3:28, 29; 4:2, 3, 34–37; 5:18–29. As in the previous narratives, God displays His sovereign control of nature and history, kingdoms, and kings. The decree is an eloquent testimony to “the living God” and His indestructible kingdom. It is an official acknowledgment of Daniel’s God, although it does not necessarily reflect personal faith on the part of Darius. BACK TO DANIEL 6:26

STUDY NOTE FOR DANIEL 6:28 Daniel prospered. God’s favor sustains Daniel and preserves his authority all the way through the exile until the Babylonian Empire is replaced by the Persians. Daniel’s whole life is metaphorically spent in a den of lions, yet God protects him.

Darius ... Cyrus. On the relationship between Darius and Cyrus, see note on 6:1. Darius the Mede has been interpreted by some as one and the same as Cyrus the Persian, based on a translation of a conjunctive particle in Aramaic being explanatory (even though it is usually translated as “and”). In this case, the verse would be best translated as “So this Daniel prospered in the reign of Darius that is (or even) in the reign of Cyrus the Persian.” There is precedence for such a construction in 1 Chr. 5:26, “So that the God of Israel stirred up the spirit of Pul king of Assyria, that is the spirit of Tiglath-pileser.” BACK TO DANIEL 6:28

STUDY NOTES FOR DANIEL 7

STUDY NOTE FOR DANIEL 7:1 the first year of Belshazzar. See note on 5:1. Belshazzar’s administration under Nabonidus may have begun at the same time as the accession of his father (556 B.C.) or a few years later. In either case, the visions of chs. 7 and 8 take place chronologically between the events of chs. 4 and 5, in the days when the Babylonians ruled the world. BACK TO DANIEL 7:1

STUDY NOTE FOR DANIEL 7:2 the four winds of heaven. Four is the number of completeness in the Bible, so the four winds of heaven represent winds blowing from all four points of the compass, rather than a danger from any particular direction.

great sea. The sea is a common figure for the restlessness and dangerous turmoil of sinful men and nations (see v. 17; cf. Is. 17:12, 13; 57:20). It is also the home of evil monsters such as Leviathan (Ps. 74:13, 14). BACK TO DANIEL 7:2

STUDY NOTE FOR DANIEL 7:3 four great beasts. These four “beasts” may represent four kingdoms (vv. 17, 23) or, like the four winds of heaven (v. 2), they may represent all future kingdoms. The identification here corresponds closely to the four kingdoms of Nebuchadnezzar’s dream in ch. 2. For discussion of the identification of the four kingdoms, see note on 2:37–40 and Introduction: Date and Occasion. BACK TO DANIEL 7:3

STUDY NOTE FOR DANIEL 7:4 like a lion. The “lion” with “eagles’ wings” is an appropriate symbol for the Babylonian Empire (cf. Jer. 50:44; Ezek. 17:3, 12). Winged lions with human faces are common in Babylonian art and are placed at the entrances of important public buildings in Daniel’s era. It is also an unclean mixture of bird and beast.

wings were plucked off. Perhaps this is a reference to Nebuchadnezzar’s humiliation and later restoration after a seven-year period of insanity (ch. 4). BACK TO DANIEL 7:4

STUDY NOTE FOR DANIEL 7:5 another beast ... like a bear. The second kingdom is symbolized as a “beast” with a voracious appetite. If it represents Medo-Persia, the raised side may represent the superior status of Persia, and the “three ribs” Persia’s conquests over Lydia (546 B.C.), Babylon (539 B.C.), and Egypt (525 B.C.). See note on 8:3. BACK TO DANIEL 7:5

STUDY NOTE FOR DANIEL 7:6 another, like a leopard. The third empire is symbolized by the “leopard,” known for its quickness. Alexander the Great (356–323 B.C.) conquered the Persian Empire with great speed. Alexander died suddenly at age thirty-three, and the empire he established was divided into four parts (Macedonia under Cassander, Thrace and Asia Minor under Lysimachus, Syria under Seleucus, and Egypt under Ptolemy). However, many other empires have also been militarily swift and fierce, so the identification of the leopard with Alexander, though likely, remains uncertain. BACK TO DANIEL 7:6

STUDY NOTE FOR DANIEL 7:7 a fourth beast. This last “beast” cannot be identified with any earthly animal. It is exceedingly powerful and terrifying, with great iron teeth that crush its enemies. Many interpreters believe that this last beast symbolizes Rome, the kingdom that ultimately assimilates the various parts of the divided Greek kingdom.

it had ten horns. The “ten horns” have been thought to symbolize ten kings or kingdoms associated with the Roman Empire (v. 24). Some interpreters suggest that a second phase of the fourth kingdom, a revived Roman Empire, is to be expected. According to Daniel’s vision, the ten horns will come from the fourth beast—the fourth kingdom—at once or one after the other (2:44 note; cf. Rev. 13:1–10; 17:3, 12). BACK TO DANIEL 7:7

STUDY NOTE FOR DANIEL 7:8 another horn, a little one. The ten horns are prior in time to the “little horn” that uproots three of them, symbolizing another phase of the fourth kingdom. Many interpreters suggest that the little horn in some way represents the Antichrist (2 Thess. 2:3, 4, 8). If so, this is the first reference in Scripture to the Antichrist. However, in the absence of any clear direction from the interpreting angel in what follows, all identifications must remain tentative. BACK TO DANIEL 7:8

STUDY NOTE FOR DANIEL 7:9 the Ancient of Days took his seat. The title “Ancient of Days” occurs in the Bible only in this chapter (vv. 13, 22). It is a designation for God on the throne and divine judgment.

white as snow ... like pure wool. His clothing symbolizes radiant purity, while his hair represents the wisdom that comes with great age.

his throne ... its wheels. The depiction of God’s throne resembles Ezekiel’s vision of the throne chariot of God, underlining the theme of judgment (Ezek. 1:15–28). BACK TO DANIEL 7:9

STUDY NOTE FOR DANIEL 7:11, 12 A contrast is drawn between the complete destruction of the fourth kingdom and the measure of continuance granted the preceding kingdoms as their people and customs were absorbed into the succeeding kingdoms. BACK TO DANIEL 7:11, 12

STUDY NOTE FOR DANIEL 7:13 with the clouds of heaven. Elsewhere in the OT, only God comes on the clouds (Ps. 104:3; Is. 19:1). Accordingly, the “son of man” originates in heaven and comes by divine initiative.

one like a son of man. The equivalent phrase is used for Daniel in 8:17 and many times for Daniel’s contemporary Ezekiel (e.g., Ezek. 2:1, 3, 6). In contrast to the previous “beasts” who have misruled the earth, the son of man will rule as God intended before humanity’s fall (Gen. 1:26–28; Ps. 8:4–6). The expression “Son of Man” is used sixty-nine times in the Synoptic Gospels and twelve times in the gospel of John to refer to Christ. It is the title Jesus most often used of Himself. Linguistically, the Aramaic phrase here translated as “son of man” means either “a human being” as opposed to the preceding “beasts” or a divine being. In light of the application of the phrase to Jesus, both are likely in view. Daniel’s “son of man” is a divine-human ruler, specifically the God-man, Jesus Christ. BACK TO DANIEL 7:13

STUDY NOTE FOR DANIEL 7:14 all peoples ... should serve him. The “son of man” is Christ, the Messiah, and the word for “serve” implies acts of worship. Jesus referred this passage to Himself, causing the religious leaders of His day to accuse Him of blasphemy (Matt. 26:64, 65; Mark 14:62–64).

an everlasting dominion. He is given God’s sovereignty and exercises the rule symbolized by the stone that fell in Nebuchadnezzar’s dream (2:34, 35, 44, 45). BACK TO DANIEL 7:14

STUDY NOTE FOR DANIEL 7:16 he ... made known to me the interpretation of the things. In contrast to the speculations of commentators, the angel tells Daniel exactly what the vision means. In other words, all of our interpretations of the vision need to end up declaring the content of vv. 17, 18. BACK TO DANIEL 7:16

STUDY NOTE FOR DANIEL 7:17 These four great beasts are four kings. Interestingly, the angel identifies the animals as kings, not kingdoms. He does not explain who these kings are, which suggests that identifying them is not essential for grasping the meaning of the vision. BACK TO DANIEL 7:17

STUDY NOTE FOR DANIEL 7:18 the saints of the Most High. See vv. 21, 22, 25, 27. The “saints” are not angels, but believers in God who will share in Christ’s kingdom (Matt. 19:28; 1 Cor. 6:1–3; 2 Tim. 2:12; Rev. 22:5). The main point of the vision is that in spite of the constant presence of antagonistic rulers and powers (Babylon, Medo-Persia, Greece, Rome, and many other nation states and empires), the saints of the Most High will finally triumph alongside the Son of Man. BACK TO DANIEL 7:18

STUDY NOTE FOR DANIEL 7:19 I desired to know the truth about the fourth beast. Daniel’s attention is drawn to the identity of the fourth beast; however, the interpreting angel’s answer will end up returning to the point made in vv. 17, 18. BACK TO DANIEL 7:19

STUDY NOTE FOR DANIEL 7:21 made war with the saints. Daniel is given some additional information about the hostility of the little horn, possibly the Antichrist (v. 8), toward the people of God (cf. Rev. 13:7). However, since many antichrists precede the Antichrist (1 John 2:18), it is not surprising that several historical rulers such as Antiochus IV Epiphanes have oppressed the saints in similar ways. The message of the vision is relevant to God’s people in many contexts before the time of the end. BACK TO DANIEL 7:21

STUDY NOTE FOR DANIEL 7:22 until the Ancient of Days came. Although the Antichrist will prevail for a time against God’s people, in the end he will fall under the judgment of God (Zech. 14:1–4; Rev. 13:7–17; 19:20). BACK TO DANIEL 7:22

STUDY NOTE FOR DANIEL 7:25 for a time, times, and half a time. The word “time” is the same word used in 4:16 and 4:23, and, as it does there, it may mean one year. Some interpreters take this verse to refer to the last half of the seventieth week of 9:24–27. Others do not assign a specific duration to the expression but take it to be a period of time that is shortened because God intervenes. It is “three and a half times” rather than a full period of judgment, which would be “seven times” (see 4:16). BACK TO DANIEL 7:25

STUDY NOTE FOR DANIEL 7:27 the saints of the Most High. See note on v. 18. The final triumph of the saints through enduring persecution is the central theme of the chapter. BACK TO DANIEL 7:27

STUDY NOTES FOR DANIEL 8

STUDY NOTE FOR DANIEL 8:1–12:13 Daniel resumes writing in Hebrew for the last five chapters. He used Aramaic in 2:4–7:28 (2:4 note).

8:1 In the third year of the reign of King Belshazzar. That is, two years after Daniel’s dream in ch. 7 (7:1 note). BACK TO DANIEL 8:1

STUDY NOTE FOR DANIEL 8:2 I saw ... I was. Daniel has a visionary journey like that of Ezekiel (Ezek. 3:10–15).

in Susa the capital. In Daniel’s time, Susa is the capital of Elam, about 230 miles (370 km) east of Babylon. It is not clear whether Elam is independent or aligned with Babylon or Media. Later, however, as one of three royal cities, Susa becomes the diplomatic and administrative center of the Persian Empire (cf. Neh. 1:1; Esth. 1:2).

the Ulai canal. This canal near Susa connects two rivers that flow into the Persian Gulf. BACK TO DANIEL 8:2

STUDY NOTE FOR DANIEL 8:3 a ram ... two horns. According to v. 20, the ram and its horns represent the kings of the Medo-Persian Empire. Unlike in ch. 7, the interpreting angel makes the historical meaning of this vision clear.

one was higher than the other, and ... came up last. Medo-Persian history clarifies the symbolism. The Medes became independent of Assyria after 612 B.C. The Persians were under the control of the Medes, but eventually rose to prominence when Cyrus of Anshan defeated his Median overlord in 550 B.C. Cyrus (who reigned 559–530 B.C.) called himself “King of the World.” BACK TO DANIEL 8:3

STUDY NOTE FOR DANIEL 8:4 charging westward and northward and southward. That is, his back is toward the east from where he came (Is. 41:2). Cyrus first took Asia Minor, then northern and southern Mesopotamia. Subsequent rulers extended Medo-Persian control far to the east.

became great. The Persian Empire became larger than any previous empire in ancient Near Eastern history. BACK TO DANIEL 8:4

STUDY NOTE FOR DANIEL 8:5 from the west ... the goat had a conspicuous horn. According to v. 21, the goat represents Greece and the large horn between his eyes is the first king. The symbolism clearly depicts the rise of the Greek Empire under Alexander the Great (356–323 B.C.).

across ... the whole earth, without touching the ground. These words describe the amazing speed and extent of Alexander’s conquests (7:6 note). In only three years he defeated the powerful Persian Empire. BACK TO DANIEL 8:5

STUDY NOTE FOR DANIEL 8:8 the goat became exceedingly great. Alexander’s empire quickly exceeded the Persian Empire in size. By 327 B.C., Alexander moved east into what is today Afghanistan and then on to the Indus River in modern-day Pakistan.

the great horn was broken. Alexander died in Babylon at the age of thirty-three.

instead of it there came up four conspicuous horns. According to v. 22, these horns are four kingdoms that emerged from Alexander’s empire but were inferior to it in strength. After a time of internal struggle, four of Alexander’s generals took portions of the Greek Empire as their own kingdoms. See note on 7:6. BACK TO DANIEL 8:8

STUDY NOTE FOR DANIEL 8:9 a little horn. According to v. 23, this “little horn” symbolizes a wicked ruler who will arise in one of the four Greek kingdoms after a long interval of time (“at the latter end of their kingdom”). The descriptions of the actions of this ruler (vv. 9–14; 23–25) indicate that he is Antiochus IV Epiphanes, ruler of the Seleucid kingdom from 175 to 164 B.C. This horn must be distinguished from the “little one” of 7:8 if that chapter refers to the Roman period and not the Greek.

toward the glorious land. That is, toward Palestine. BACK TO DANIEL 8:9

STUDY NOTE FOR DANIEL 8:10 the host of heaven. The “host of heaven” or the “stars” (cf. Jer. 33:22) symbolize the people of God (cf. 12:3; Gen. 15:5) or a heavenly army (Is. 14:13; also see 2 Macc. 9:10). The attack against the people of God amounts to an attack against heaven itself.

some of the host and some of the stars it threw down to the ground. This is a symbolic depiction of the severe persecution of God’s people under Antiochus IV Epiphanes, who attempted to abolish their traditional worship and way of life and forcibly Hellenize them (cf. vv. 11:21–35 and 1 Macc. 1:10–64 for additional details; cf. also Introduction to the Intertestamental Period). BACK TO DANIEL 8:10

STUDY NOTE FOR DANIEL 8:11 as great as the Prince of the host. The “Prince” is to be understood as God (see v. 25 where the designation is “Prince of princes”). Antiochus IV took the name Epiphanes (“God manifest”) and thought of himself as a manifestation of Zeus.

the regular burnt offering was taken away. See vv. 12, 13 and 11:31. Antiochus IV summarily forbade all ceremonies and worship of God in the Jerusalem temple and the cities of Judah.

the place of his sanctuary was overthrown. Antiochus IV entered the Most Holy Place and plundered the silver and gold vessels. He erected an altar to the Olympian Zeus on the altar of God in the temple court and there sacrificed pigs (11:31 note). BACK TO DANIEL 8:11

STUDY NOTE FOR DANIEL 8:12 because of transgressions. The temple in Jerusalem was destroyed in Daniel’s own time because of the sins of God’s people; here Daniel is told that a similar cycle would occur again.

throw truth to the ground. Among his transgressions, Antiochus IV destroyed copies of Scripture (1 Macc. 1:56, 57).

it will act and prosper. The vision depicts the apparent success of the wicked acts of Antiochus IV, the little horn. BACK TO DANIEL 8:12

Alexander the Great's Empire

STUDY NOTE FOR DANIEL 8:14 For 2,300 evenings and mornings. Compare the “vision of the evenings and the mornings” in v. 26. Some interpreters understand it simply as a reference to the evening and morning sacrifices as separate offerings (cf. Ex. 29:38–42). On this basis, it represents 1,150 days, for these paired evening and morning sacrifices are traditionally considered a single offering. Others understand it as simply an expression for 2,300 days. Since the persecutions by Antiochus IV could be linked with any one of a number of incidents beginning as early as 171 B.C. and ending with the rededication of the temple in 164 B.C., it is difficult to say which understanding of the phrase is to be preferred. The multiple of the number twenty-three may simply be symbolic for a fixed period as in extrabiblical apocalypses (cf. the sixty-nine [23 x 3] weeks in 9:25, 26). Calling them “evenings and mornings” recalls the days of creation in Gen. 1, whose order the little horn seems determined to destroy. It also suggests that God has a precise schedule for the period of suffering of His saints, even though humans cannot decode His plans.

Then the sanctuary shall be restored. The temple was cleansed and rededicated under the leadership of Judas Maccabeus in December 164 B.C. (11:34 note; cf. Zech. 9:13–17). BACK TO DANIEL 8:14

STUDY NOTE FOR DANIEL 8:16 Gabriel. This angel is mentioned four times in Scripture (9:21; Luke 1:19, 26). The name means “mighty one of God” or “God is mighty.” BACK TO DANIEL 8:16

STUDY NOTE FOR DANIEL 8:17 son of man. See note on 7:13. The “strong man of God” is speaking to this distinguished “mortal.”

the time of the end. See also v. 19 (“the appointed time of the end”). This expression is not necessarily eschatological (referring to the end of history). It occurs in 11:27, 35 in contexts that are clearly not eschatological. Here it may refer to the end of the persecutions of Antiochus IV. BACK TO DANIEL 8:17

STUDY NOTE FOR DANIEL 8:19 the indignation. The time of “the indignation” may refer to the period of God’s judgment on Israel during its subjection to the Babylonians, Persians, and Greeks. BACK TO DANIEL 8:19

STUDY NOTE FOR DANIEL 8:20 ram. See notes on vv. 3, 4. BACK TO DANIEL 8:20

STUDY NOTE FOR DANIEL 8:21 goat ... horn. See notes on vv. 5, 8. BACK TO DANIEL 8:21

STUDY NOTE FOR DANIEL 8:22 four. See note on v. 8. BACK TO DANIEL 8:22

STUDY NOTE FOR DANIEL 8:23–25 See notes on vv. 9–14. Some interpreters perceive the Antichrist in the descriptions of the “little horn” of this chapter. Antiochus IV is viewed as a type pointing forward to a later manifestation of satanic power in the person of the Antichrist. BACK TO DANIEL 8:23

STUDY NOTE FOR DANIEL 8:25 Prince of princes. This is a reference to God (v. 11 note).

by no human hand. Antiochus IV died of a physical or nervous disorder in 164 B.C. For accounts of his death, see 1 Macc. 6:1–16 and 2 Macc. 9. BACK TO DANIEL 8:25

STUDY NOTE FOR DANIEL 8:26 seal up the vision. The term “seal” can mean to authenticate or certify something, or to close up for confidentiality and safekeeping. The second sense seems best in this context (6:17 note).

it refers to many days from now. The words “from now” have been supplied by the translators. The conquests of Alexander (333–323 B.C.) occurred more than two centuries after Daniel’s vision (c. 550 B.C.). The activities of Antiochus IV were about a century and a half after Alexander (171–164 B.C.). BACK TO DANIEL 8:26

STUDY NOTE FOR DANIEL 8:27 overcome ... appalled. Daniel does not fully understand the vision, but he recognizes that it depicts a lengthy period of suffering for his people in the future. As the other prophets did, he identifies with the suffering of his people (cf. Ezek. 3:14, 15).

went about the king’s business. Daniel continues to seek the welfare of the earthly city where God placed him. BACK TO DANIEL 8:27

STUDY NOTES FOR DANIEL 9

STUDY NOTE FOR DANIEL 9:1–27 Daniel recounts the revelation he received concerning the prophecy of Jeremiah about the seventy years of Jerusalem’s desolation (Jer. 25:11, 12; 29:10). Significantly, the revelation follows Daniel’s prayer confessing the sinfulness of God’s people and the justice of Jerusalem’s desolation, and his seeking the favor of God for the restoration of the city and the temple.

9:1 the first year of Darius the son of Ahasuerus. See note on 6:1. The word “Ahasuerus” (not the same person mentioned in Esth. 1:1) may be a royal title rather than a personal name. The first year of Darius was 539 B.C. BACK TO DANIEL 9:1

STUDY NOTE FOR DANIEL 9:2 the desolations of Jerusalem ... seventy years. Interpreters differ on the dates of the beginning and ending of the seventy-year period, and on whether it is to be understood as a round number for a human lifetime or exactly seventy years. Some date the period from 586 B.C. (the destruction of Jerusalem by Nebuchadnezzar) to 516 B.C., when the restoration of the temple was completed under Zerubbabel (Ezra 6:13–18). Others date the beginning of the period to the year of Daniel’s own captivity (605 B.C.; 1:1 note), which suggests that Daniel recognizes the end of the seventy years is imminent. Either way, it is clear that Daniel’s prayer is motivated by reading Jeremiah’s prophecy, especially in view of the fall of Babylon, which Jeremiah anticipated. Daniel sees that two things are to happen according to Jeremiah (25:11, 12; 29:10–14): the fall of Babylon and the restoration of the people to the Promised Land. The first has happened at the time of Daniel’s prayer, but the second has not. Therefore, Daniel beseeches the Lord to accomplish the second. God responds to the prayer with an answer to this and even more. BACK TO DANIEL 9:2

STUDY NOTE FOR DANIEL 9:3 fasting and sackcloth and ashes. These are signs of repentance and mourning over sin. BACK TO DANIEL 9:3

STUDY NOTE FOR DANIEL 9:4–19 Daniel’s prayer is rooted in a covenantal understanding of the Lord’s relation to His people (blessing for obedience, cursing for disobedience, especially vv. 5, 7, 11, 12, 14; cf. Lev. 26:14–45; Deut. 28:15–68; 30:1–5). For a similar prayer, see Neh. 9. The prayer has four parts: (1) worship (v. 4); (2) a confession of sin (vv. 5–11); (3) recognition of God’s justice in His judgment on sin (vv. 11–14); and (4) a plea for God’s mercy based on concern for His name, kingdom, and will (vv. 15–19). The prayer is grounded on God’s promises (v. 2) and offered in a spirit of contrition and humility (v. 3). It is a model for the appropriate elements of effective prayer. BACK TO DANIEL 9:4

STUDY NOTE FOR DANIEL 9:21 Gabriel. See note on 8:16. Gabriel’s arrival is proof that Daniel’s prayer has been heard and his request for the Lord’s favor has been approved. BACK TO DANIEL 9:21

STUDY NOTE FOR DANIEL 9:24–27 The interpretation of these verses is disputed at many points. There are two fundamental approaches to the interpretation of the “weeks” (lit. “sevens”): as symbolic periods of time or as literal periods of time. In the symbolic view, the seventy years of punishment (v. 2) are multiplied seven times in accordance with the covenantal curses (Lev. 26:18, 21, 24, 28). Jubilees, a Jewish book from the intertestamental period, also structures the whole of history into periods of 490 years. Adherents of the literal view fall into three categories. As with other prophecies in Daniel, some commentators interpret the verses with reference to the time of Antiochus IV. Other interpreters may be divided into two categories: (1) those who interpret the passage as having its primary focus on events associated with the first coming of Christ and shortly thereafter (first-coming view); (2) those who interpret the passage as having reference to events associated with both the first and second comings of Christ, necessitating an unstated time interval between the two (second-coming view). Within each of these broad categories, individual interpreters differ on specific details.

9:24 Seventy weeks. Most interpreters view the units of “seventy weeks” (lit., “seventy sevens”) as representing 490 years (9:24–27 note). These so-called seventy weeks of years are then divided into three subunits of 49 years (“seven weeks,” v. 25); 434 years (“sixty-two weeks,” v. 26); and 7 years (“one week,” v. 27). Interpreters differ over whether these subunits are to be viewed as a continuous sequence or as having time intervals between them. More important, the main point of Gabriel’s answer is that Daniel’s request for God to deal with the sin and wickedness of the Lord’s people will be answered in the affirmative, though not immediately. The seventy years of which Jeremiah spoke and which are now nearing an end will be extended into a longer period of “seventy times seven” years (cf. Matt. 18:22). Notice that six purposes are to be achieved within the “seventy weeks.” These are divided into three pairs: (1) the first and second purposes deal with the sin of the old covenant community; (2) the third and fourth purposes deal with the inauguration of the messianic period; and (3) the fifth and sixth purposes express that everything will be fulfilled. BACK TO DANIEL 9:24

STUDY NOTE FOR DANIEL 9:25 the going out of the word. The Hb. term translated “word” may mean either “word” or “command.” This ambiguity has given rise to multiple interpretations for the beginning of the “seventy weeks”: (1) Some interpreters understand it to be the decree issued by Artaxerxes I in the seventh year of his reign (457 B.C.; Ezra 7:12–26). Forty-nine years later (408 B.C.), the streets and wall around Jerusalem were completed (v. 25). (2) Other commentators understand the “seventy weeks” as beginning in 587 B.C., the time of Jeremiah’s prediction (his “word”) that Jerusalem would be rebuilt (Jer. 31:38; 32:15, 37, 44). Forty-nine years later would be 538 B.C., the year that Cyrus permitted the Jews to fulfill Jeremiah’s prophecy by returning to Palestine (Ezra 1:1–4). (3) Since ancient times, many interpreters have also understood the “seventy weeks” symbolically. Proponents of this view note a sabbatical pattern in the six purposes of the seventy weeks (9:24 note), culminating in the work of the Messiah described in the final week.

to the coming of an anointed one, a prince. Advocates of interpretation (1) in the previous note understand “anointed one” to be a reference to Jesus. Linking the “seven weeks” (forty-nine years) and the “sixty-two weeks” (434 years) as a continuous sequence yields 483 years, from 457 B.C. to A.D. 27, or approximately the beginning of Christ’s three-year public ministry. Others take the 483 years to begin with the “command” of Artaxerxes I in the twentieth year of his reign (444 B.C.; Neh. 2:1), instead of the seventh year of his reign (Ezra 7:12–26) in 457 B.C. Using a 360-day lunar year (as in the Jewish calendar), this approach reaches a date for the crucifixion in A.D. 33. This date for the crucifixion is possible but not certain. Advocates of interpretation (3) in the previous note also believe Jesus to be the “anointed one,” though the specific chronology in this verse is understood symbolically. Advocates of interpretation (2) in the previous note understand “anointed one” to refer to Cyrus (also called the Lord’s “anointed”; Is. 45:1). This view separates the “seven weeks” and the “sixty-two weeks.” The “seven weeks” elapse between the destruction of Jerusalem in 586 B.C. and the decree of Cyrus in 538 B.C. The “sixty-two weeks” (434 years) is the time when the city is to be rebuilt, somewhere between 538 B.C. and A.D. 70 (Jerusalem’s destruction at the hands of the Roman general Titus). This view requires a time interval between the two periods of “weeks.” BACK TO DANIEL 9:25

STUDY NOTE FOR DANIEL 9:26 after the sixty-two weeks, an anointed one shall be cut off. Many interpreters understand this to refer to the crucifixion of Christ. According to interpretation (2) in the first note on 9:25, the “anointed one” of v. 26 is Christ, and the “anointed one” of v. 25 is Cyrus.

the people of the prince. Some interpreters think that the assailants are the armies of Titus who destroyed Jerusalem in A.D. 70. Some adherents of the second-coming view (9:24–27 note) argue that while the assailants are the armies of Titus, the “prince” himself is the Antichrist. This identification provides a transition to the second-coming interpretation of v. 27. However, it seems more plausible that the references to “the anointed one” and “the coming prince” in v. 26 both point back to the “coming anointed prince” in v. 25. In that view, the prince is Jesus, and the people who destroyed Jerusalem are the Jews of His day, whose rejection of Christ led to the destruction of their own temple (see Luke 19:37–46). BACK TO DANIEL 9:26

STUDY NOTE FOR DANIEL 9:27 he shall make a strong covenant with many for one week. Advocates of the first-coming view (9:24–27 note) understand that the “anointed one” will “make a strong covenant,” that is, live out his public ministry, atone for sin, and inaugurate the new righteousness promised in v. 24. In this view, the one who will make the strong covenant is none other than the God identified in Is. 9:6 as “Mighty God” (the Hb. words translated “strong” and “mighty” are related). Moreover, there are significant vocabulary overlaps between Is. 10:20–23 (another Messianic passage) and the language of this verse.Advocates of the second-coming view (9:24–27 note) posit a time interval between vv. 26 and 27 and understand that the “prince” will “make a strong covenant.” The “prince” is identified as Antichrist, who will establish a covenant with the Jewish people regathered in the land of Israel during a “tribulation” period (12:1; Matt. 24:21; Rev. 7:14) of seven years (the seventieth “week”).

an end to sacrifice. According to advocates of the first-coming view (9:24–27 note), this refers to the termination of the OT sacrificial system brought about by the death of Christ. According to advocates of the second-coming view, this is a reference to the Antichrist’s prohibition of “sacrifice and offering” (perhaps standing for religious practice in general) by the regathered Jewish people after three-and-a-half years (Rev. 11:2; 12:6, 14) of the tribulation period.

one who makes desolate. This envisages a climactic abomination that results in the destruction of the temple in Jerusalem. According to the first-coming view (9:24–27 note), this describes the cutting off of God’s appointed Messiah on the cross, which led to the destruction of Jerusalem that occurred in A.D. 70. According to the second-coming view, this passage describes a catastrophe that will come upon a rebuilt Jerusalem temple in connection with the activities of the Antichrist just before the second coming of Christ. Phrases similar to “an abomination that makes desolate” that occur in Dan. 8:13; 11:31; 12:11 (see notes), as well as 1 Macc. 1:54, are clearly references to the activities of Antiochus IV. Jesus referred to this “abomination” in His prophecy of events yet future in His own day (Matt. 24:15; Mark 13:14). BACK TO DANIEL 9:27

STUDY NOTES FOR DANIEL 10

STUDY NOTE FOR DANIEL 10:1–12:13 The prophet reveals a final vision concerning the future reign of Antiochus IV Epiphanes, but looking beyond his reign to another that culminates at the end of the age. The three chapters make up a single vision.

10:1 the third year of Cyrus. 537 B.C. See note on 1:21. The repatriated exiles returned to the land to rebuild the temple (Ezra 1:1–4; 3:8) but would soon have to cease their efforts temporarily (Ezra 4:24). BACK TO DANIEL 10:1

STUDY NOTE FOR DANIEL 10:2 mourning. Daniel probably mourns because of the state of Jerusalem, and he voluntarily abstains from choice foods such as meat and wine to identify with the trials of his brothers and sisters in Judah (Neh. 1:4; Is. 61:3, 4; 64:8–12; 66:10). BACK TO DANIEL 10:2

STUDY NOTE FOR DANIEL 10:5 a man clothed in linen. Verses 5, 6 give a detailed description of an angel, perhaps the one who spoke to Gabriel (8:16), or Gabriel himself (9:21). His appearance is much like that of the glory of the Lord, which he reflects as one of the divine attendants (Ezek. 1:26–28; Rev. 1:12–16). For other references to angels, see Judg. 13:6; Ezek. 9:2, 3; 10:2; Luke 24:4. BACK TO DANIEL 10:5

STUDY NOTE FOR DANIEL 10:7 great trembling. See Is. 6:5; Luke 5:8. BACK TO DANIEL 10:7

STUDY NOTE FOR DANIEL 10:8–11 no strength was left in me. Daniel was overwhelmed even by the reflected form of divine glory. Yet the angel dealt with him gently, bringing him first to his hands and knees before enabling him to stand, and addressing him as a man greatly loved by God. BACK TO DANIEL 10:8

STUDY NOTE FOR DANIEL 10:12 I have come because of your words. The vision and revelation that Daniel receives comes as a direct response to his prayers. BACK TO DANIEL 10:12

STUDY NOTE FOR DANIEL 10:13 The prince of the kingdom of Persia withstood me. This “prince” is an evil but powerful spiritual being (cf. Is. 24:21; Luke 11:14–26) who is influencing Persian rule.

Michael. A being depicted elsewhere in Scripture as a commander of the holy angels (Jude 9; Rev. 12:7; cf. 2 Kin. 6:15–17). Here is a glimpse of spiritual battles waged in heavenly places and affecting events on earth (cf. Eph. 6:12; Rev. 12:7–9). The power of fallen angels is limited by God, as is made clear here and elsewhere in Scripture (Job 1:12; 2:6). The “prince of the kingdom of Persia” could delay the angel who came to Daniel, but he could not prevent him from carrying out his mission. BACK TO DANIEL 10:13

STUDY NOTE FOR DANIEL 10:20 the prince of Persia. See note on v. 13.

the prince of Greece. This angel affects the affairs of the Greek kingdom (v. 13 note). Although both Persia and Greece will rule over God’s people after the prophet’s lifetime, Daniel must understand that their power is limited by the power of God. BACK TO DANIEL 10:20

STUDY NOTE FOR DANIEL 10:21 the book of truth. A metaphor for God’s knowledge and control of all history.

none ... except Michael. Michael’s interest to protect God’s people (v. 13 note; cf. 12:1) corresponds to the interest of the angelic messenger, who is directly concerned with God’s purposes. BACK TO DANIEL 10:21

STUDY NOTES FOR DANIEL 11

STUDY NOTE FOR DANIEL 11:1 in the first year of Darius the Mede. Two years earlier (10:1 note), the angel who is speaking to Daniel gave assistance to Michael (10:13 note), perhaps in connection with the Persian decree to permit the Jews to return to their homeland. God’s people can be assured that they are not alone in their spiritual conflict. BACK TO DANIEL 11:1

The Division of Alexander’s Empire about 275 B.C.

STUDY NOTE FOR DANIEL 11:2–12:4 The revelation given to Daniel in 11:2–12:4 is in three parts: 11:2–20 depicts in precise detail ancient Near Eastern history from the time of Daniel until the time of Antiochus IV Epiphanes; 11:21–35 describes the rule of Antiochus IV; and 11:36–12:4 apparently describes the time of the Antichrist. In Is. 44:6, 7, the Lord asserts His ability to declare ahead of time what will happen in the future; here that power is displayed to encourage Daniel about the Lord’s sovereign control over every twist and turn of world history.

11:2 three more kings. They are Cambyses, 529–523 B.C.; Pseudo-Smerdis (Gaumata), 523–522 B.C.; and Darius I, 522–486 B.C.

a fourth. Xerxes I, 485–464 B.C., known in the OT as Ahasuerus.

his riches. See Esth. 1:4.

against the kingdom of Greece. Xerxes waged a number of campaigns against Greece beginning in 480 B.C., but he was defeated at the battle of Salamis. BACK TO DANIEL 11:2

STUDY NOTE FOR DANIEL 11:3 a mighty king shall arise. Alexander the Great, 336–323 B.C. See notes on 7:6; 8:5, 8. BACK TO DANIEL 11:3

STUDY NOTE FOR DANIEL 11:4 his kingdom shall be broken. See notes on 7:6; 8:8. BACK TO DANIEL 11:4

STUDY NOTE FOR DANIEL 11:5 the king of the south. Ptolemy I Soter, 322–285 B.C.

one of his princes. Seleucus I Nicator, 312–280 B.C. Seleucus broke with Ptolemy, became king of Babylon, and controlled territories from the Indus River in the east to Syria in the west. BACK TO DANIEL 11:5

STUDY NOTE FOR DANIEL 11:6–20 These verses contain detailed predictions of relations between the king of the North (the Seleucid kingdom) and the king of the South (the Ptolemaic kingdom). The section concerns events involving Laodice and Berenice (vv. 6–9), the career of Antiochus III (vv. 10–19), and the reign of Seleucus IV (v. 20).

11:6 the daughter of the king. Berenice, the daughter of Ptolemy II Philadelphus, 285–246 B.C.

to make an agreement. A marriage alliance (about 250 B.C.) between Antiochus II Theos (261–246 B.C.) of Syria and Ptolemy II of Egypt.

he and his arm shall not endure. Laodice, the former wife of Antiochus II, led a conspiracy that resulted in the poisoning deaths of Berenice, Antiochus II, and their infant son. BACK TO DANIEL 11:6

STUDY NOTE FOR DANIEL 11:7 a branch from her roots. Ptolemy III Euergetes, 246–221 B.C., the brother of Berenice (v. 6 note).

enter the fortress. Ptolemy III attacked the Seleucid kingdom, executed Laodice (see v. 6 note), and returned to Egypt with considerable booty. BACK TO DANIEL 11:7

STUDY NOTE FOR DANIEL 11:9 the latter. Seleucus II Callinicus (246–226 B.C.), the son of Laodice, led an unsuccessful campaign against the Ptolemaic kingdom in 240 B.C. BACK TO DANIEL 11:9

STUDY NOTE FOR DANIEL 11:10 His sons. Seleucus III Ceraunus, 226–223 B.C.; Antiochus III the Great, 223–187 B.C.

shall wage war. Antiochus III began to fight against the Ptolemies in 219 B.C. and for a time gained control of Palestine and western Syria.

his fortress. This probably refers to Raphia, a Ptolemaic fortress in southern Palestine, where a major battle was fought in 217 B.C. BACK TO DANIEL 11:10

STUDY NOTE FOR DANIEL 11:11 the king of the south. Ptolemy IV Philopator, 221–203 B.C.

against the king of the north. Antiochus III. Antiochus suffered great losses, more than 14,000 men, at the battle of Raphia in 217 B.C. BACK TO DANIEL 11:11

STUDY NOTE FOR DANIEL 11:13 the king of the north. In alliance with Philip V of Macedon, Antiochus III raised an even larger army to invade the Ptolemaic kingdom. Ptolemy IV died under mysterious circumstances and was succeeded by Ptolemy V Epiphanes, 203–181 B.C., his four-year-old son. BACK TO DANIEL 11:13

STUDY NOTE FOR DANIEL 11:15 take a well-fortified city. The victory of Antiochus III over the Egyptian general Scopas at Sidon in 198 B.C. marked the end of Ptolemaic rule in Palestine. BACK TO DANIEL 11:15

STUDY NOTE FOR DANIEL 11:16 the glorious land. Palestine. See vv. 41, 45; 8:9. BACK TO DANIEL 11:16

STUDY NOTE FOR DANIEL 11:17 it shall not stand or be to his advantage. After Cleopatra was given in marriage to Ptolemy V by her father Antiochus III, she aligned herself with the Egyptian cause, seeking Roman help against her father’s attempt to take coastal cities in Asia Minor that were controlled by Egypt. BACK TO DANIEL 11:17

STUDY NOTE FOR DANIEL 11:18 a commander. The Roman general Lucius Cornelius Scipio, who defeated Antiochus III in several battles and forced him to cede Asia Minor to Roman control (the Peace of Apamea, 188 B.C.). At this time the second son of Antiochus III, who became Antiochus IV Epiphanes, was taken hostage to Rome. BACK TO DANIEL 11:18

STUDY NOTE FOR DANIEL 11:20 in his place one. Seleucus IV Philopator, 187–175 B.C. (the older son of Antiochus III).

tribute for the glory of the kingdom. For an account of Heliodorus’s attempt to collect these taxes for Seleucus, see 2 Macc. 3:7–40. BACK TO DANIEL 11:20

STUDY NOTE FOR DANIEL 11:21 a contemptible person. Antiochus IV Epiphanes (175–164 B.C.), who was not the legitimate successor of his brother Seleucus IV, since Seleucus IV had a son. See notes on 8:9–14. He is a particular focus of attention because of his persecution of the Jewish people. BACK TO DANIEL 11:21

STUDY NOTE FOR DANIEL 11:22 even the prince of the covenant. Perhaps this is a reference to the assassination in 171 B.C. of the high priest Onias III by supporters of Antiochus IV based in Jerusalem (see 2 Macc. 4:32–43). BACK TO DANIEL 11:22

STUDY NOTE FOR DANIEL 11:25 the king of the south. Ptolemy VI Philometor, 181–146 B.C., son of Ptolemy V and Cleopatra, and the nephew of Antiochus (v. 17 note).

he shall not stand. Antiochus IV defeated Ptolemy VI at Pelusium, on the border of Egypt (cf. 1 Macc. 1:16–19). BACK TO DANIEL 11:25

STUDY NOTE FOR DANIEL 11:28 he shall return ... his heart shall be set against the holy covenant. In response to intrigues in Jerusalem against his supporters, Antiochus IV plundered the temple when he returned from Egypt to Syrian Antioch (cf. 1 Macc. 1:20–28). BACK TO DANIEL 11:28

STUDY NOTE FOR DANIEL 11:29 into the south. Antiochus IV invaded Egypt again in 168 B.C. BACK TO DANIEL 11:29

STUDY NOTE FOR DANIEL 11:30 ships of Kittim shall come. Roman armies under Gaius Popilius Laenas forced Antiochus IV to retreat from Egypt.

take action against the holy covenant. Antiochus IV determined to exterminate the Jewish religion. See note on 8:11. BACK TO DANIEL 11:30

STUDY NOTE FOR DANIEL 11:31 the abomination that makes desolate. The desecration of the temple in December 168 B.C. by Antiochus IV (cf. 1 Macc. 1:54, 59; 2 Macc. 6:2). See notes on 8:11; 9:27; 12:11. BACK TO DANIEL 11:31

STUDY NOTE FOR DANIEL 11:32 the people who know their God. Daniel speaks of those who opposed the Hellenizers and were ready to die for their faith (1 Macc. 1:60–63). BACK TO DANIEL 11:32

STUDY NOTE FOR DANIEL 11:34 they shall receive a little help. Possibly this is a reference to Mattathias, an elderly priest, and his five sons (John, Simon, Judas, Eleazar, and Jonathan) who waged a guerrilla war against the forced hellenization (imposition of Greek ways) of the Jews. Mattathias died in 166 B.C. His sons, known as the Maccabees, carried on the struggle. Victory was achieved under Judas Maccabeus in December 164 B.C., when the temple was cleansed and daily sacrifices were restored (1 Macc. 4:36–39). BACK TO DANIEL 11:34

STUDY NOTE FOR DANIEL 11:35 the end ... the appointed time. See note on 8:17. BACK TO DANIEL 11:35

STUDY NOTE FOR DANIEL 11:36–12:3 Certain details in 11:36–12:3 cannot be harmonized with the events surrounding the death of Antiochus IV. For this reason, some interpreters understand these verses to describe the Antichrist, who like Antiochus IV will persecute God’s people just before the second coming of Christ (cf. 12:1–3). These verses describe the character of the Antichrist, his activities, and the destiny of God’s people. This understanding requires a time interval between the events depicted in 11:21–35 and those in 11:36–12:3. Consequently, other interpreters have understood vv. 36–39 as a summary of Antiochus’s religious policies; vv. 40–45 as a description of how his ambition led to his defeat; and 12:1–3 as an anticipation of his defeat. The anticipated invasion of the Holy Land may be presented as a parallel to Nebuchadnezzar’s earlier invasion, using the names of the nations of that time, sparing Israel’s old enemies (v. 41), and climaxing in the anticipated defeat of Egypt itself (vv. 42, 43; cf. Ezek. 29). At his proudest moment, Antiochus was destroyed at Mount Zion in the heart of the Holy Land (vv. 44, 45). Antiochus’s defeat in 12:1–3 is described in terms of the absolute end of history. Because of the difficulties in interpreting 11:40–12:3, it is hard to discern how literal or metaphorical they are, and their interpretation must be speculative. The interpretation that the future Antichrist is in view will be followed in the remaining notes.

11:36 till the indignation is accomplished. Just as with Antiochus IV (8:17 note; 11:35), the time of persecution is subject to God’s control. BACK TO DANIEL 11:36

STUDY NOTE FOR DANIEL 11:40 At the time of the end. Here “end” carries an eschatological sense and refers to the end of this present age (8:17 note). BACK TO DANIEL 11:40

STUDY NOTE FOR DANIEL 11:41 glorious land. Palestine (cf. vv. 16, 45; 8:9). BACK TO DANIEL 11:41

STUDY NOTE FOR DANIEL 11:45 his end. See Joel 3; Zech. 14:1–4; 2 Thess. 2:8; Rev. 16:13–16; 19:11–21. BACK TO DANIEL 11:45

STUDY NOTES FOR DANIEL 12

STUDY NOTE FOR DANIEL 12:1 Michael. See note on 10:13. God’s people will not be left alone in their hour of greatest need.

a time of trouble. This unparalleled time of trouble is sometimes identified with the “great tribulation” predicted by Jesus (Matt. 24:21; Mark 13:19).

your people shall be delivered. This deliverance is not necessarily from martyrdom (v. 2) but from the power of Satan, understood as his attempts to destroy people’s faith during the time of distress. BACK TO DANIEL 12:1

STUDY NOTE FOR DANIEL 12:2 everlasting life ... and everlasting contempt. This verse is a clear prediction of the bodily resurrection of the godly and ungodly for the final judgment (Matt. 25:46; John 5:28, 29). This is what makes perseverance through times of great persecution worthwhile, even if it costs the faithful a painful martyrdom (see 11:33). BACK TO DANIEL 12:2

STUDY NOTE FOR DANIEL 12:4 seal the book. Sealing the book preserves it unaltered as it awaits fulfillment (8:26 note). The wise know where to find this wisdom, while the foolish run to and fro seeking answers in vain (see Amos 8:12). BACK TO DANIEL 12:4

STUDY NOTE FOR DANIEL 12:6–8 How long ... what shall be the outcome. These are the key questions that are asked by those suffering under extreme persecution, and what follows answers these questions.

a time, times, and half a time. See note on 7:25. The period of persecution is limited in its scope by God.

the shattering of the power of the holy people. The progress of God’s work always proceeds through weakness, not strength. BACK TO DANIEL 12:6

STUDY NOTE FOR DANIEL 12:10 be refined ... act wickedly. In answer to the question in v. 8, the angel declares that the outcome of these things will be the perseverance of the saints through the refining fires of persecution, while the wicked display clearly their true colors. These attributes have already been seen in the experiences of Daniel and his friends. BACK TO DANIEL 12:10

STUDY NOTE FOR DANIEL 12:11 the abomination that makes desolate is set up. See third note on 9:27. The similar activity of Antiochus IV prefigures this activity of the Antichrist (8:13).

1,290 days. The significance of these time frames is obscure. Three-and-a-half years is 1,260 days of a 360-day year, or 1,278 days of a 365-day year, and so if “a time, times and half a time” represents three-and-a-half years, the periods are roughly the same. The identification as three-and-a-half times focuses on the fact that this is a limited period of judgment rather than seven times (as in 4:16). Calling it 1,290 days reminds the reader that this is a precise period of time that God has planned down to the day. BACK TO DANIEL 12:11

STUDY NOTE FOR DANIEL 12:12 1,335 days. Just when the faithful feel that the absolute limit of their endurance has been reached and they cannot endure any longer, they are asked to remain faithful for a few more days. The obscurity of this number underlines the fact that issues as to the timing of the end are a great mystery to all humans—even those with Daniel’s wisdom and insight (see v. 10)—but are under the control of God. BACK TO DANIEL 12:12

FOOTNOTES FOR DANIEL 1

1 Hebrew of the seed of the kingdom

FOOTNOTES FOR DANIEL 2

1 The text from this point to the end of chapter 7 is in Aramaic

1 Aramaic answered and said; also verse 26

1 Aramaic by the seed of men

FOOTNOTES FOR DANIEL 3

1 A cubit was about 18 inches or 45 centimeters 2 Aramaic answered and said; also verses 24, 26

1 Aramaic lacks well and good 2 Or If our God whom we serve is able to deliver us, he will deliver us from the burning fiery furnace and out of your hand, O king. 3 The meaning of the Aramaic words rendered cloaks and tunics is uncertain; also verse 27 4 Aramaic and changed

FOOTNOTES FOR DANIEL 4

5 Ch 3:31 in Aramaic

1 Ch 4:1 in Aramaic 2 Or Spirit of the holy God; also verses 9, 18

FOOTNOTES FOR DANIEL 5

1 Or predecessor; also verses 11, 13, 18 2 Aramaic answered and said; also verse 10 3 Or queen mother; twice in this verse 4 Or Spirit of the holy God

1 Or Spirit of God 2 Or successor 3 MENE sounds like the Aramaic for numbered

1 TEKEL sounds like the Aramaic for weighed 2 PERES (the singular of Parsin) sounds like the Aramaic for divided and for Persia 3 Ch 6:1 in Aramaic

FOOTNOTES FOR DANIEL 6

4 Or came thronging; also verses 11, 15

1 Aramaic answered and said; also verse 20

FOOTNOTES FOR DANIEL 7

1 Aramaic answered and said

1 Aramaic within its sheath

1 Or their kingdom shall be an everlasting kingdom, and all dominions shall serve and obey them

FOOTNOTES FOR DANIEL 8

2 Or host, that is, some

1 Or in an act of rebellion 2 Hebrew; Septuagint, Theodotion, Vulgate to him

1 Or the shaggy goat 2 Theodotion, Septuagint, Vulgate; Hebrew the

FOOTNOTES FOR DANIEL 9

1 Or our judges who judged us 2 Hebrew for the Lord’s sake 3 Or sevens; also twice in verse 25 and once in verse 26

1 Or thing, or one 2 Or there shall be seven weeks and sixty-two weeks. It shall be built again 3 Or His 4 Or seven; twice in this verse

FOOTNOTES FOR DANIEL 10

1 Or and it was about a great conflict 2 Hebrew My splendor was changed to ruin

FOOTNOTES FOR DANIEL 11

1 Or obtained 2 Hebrew at the end of the times 3 Hebrew her, or it 4 The meaning of the Hebrew is uncertain

1 Or among the richest men

1 Or land as payment 2 Hebrew thrust at

FOOTNOTES FOR DANIEL 12

3 Hebrew the expanse; compare Genesis 1:6–8 4 Or who was upstream; also verse 7

The BOOK of

Hosea

TITLE AND AUTHOR

Very little biographical data is provided in this book about its author, the prophet Hosea, the son of Beeri (1:1). The setting of the book is in the northern kingdom, and Hosea demonstrates a deep familiarity with the geography (4:15; 5:1, 8; 6:8, 9; 9:15; 10:5; 12:11), topography (2:22; 10:8), and history (5:13; 7:7, 11; 8:4, 8–14) of that land. Because of his detailed knowledge of Israel, it has been assumed that he was a native of the northern kingdom.

DATE

Some of the prophets date their ministries according to the reigns of particular kings. For example, Isaiah (1:1), Jeremiah (1:1–3), Daniel (1:1), Micah (1:1), and Zephaniah (1:1) all date their prophecies in conjunction with the rule of Judean kings. Haggai (1:1) and Zechariah (1:1) date their ministries according to the chronology of the kings of Persia. Hosea (1:1) and Amos (1:1) are the only writing prophets who include chronological references to both the kings of Judah and Israel. Hosea prophesied during the reigns of four Judean kings: Uzziah (767–740 B.C.), Jotham (750–735 B.C.), Ahaz (735–715 B.C.), and Hezekiah (c. 727–c. 696 B.C. or 715–686 B.C.; cf. 2 Kin. 20:1; Is. 36:1; 38:5 notes). The text also indicates that Hosea preached the words of God during the reign of the Israelite king Jeroboam II (793–753 B.C.). Why the Israelite kings who followed Jeroboam II up until the destruction of the northern kingdom are not listed is unknown, although they are perhaps excluded because of their particular wickedness. In any event, Hosea ministered during the second half of the eighth century B.C., which was a turbulent time that witnessed its low point with the destruction of the northern kingdom by the Assyrians in 722 B.C.

OCCASION

During its final years, the northern kingdom of Israel was in a state of political and social decline. The economic prosperity and political security that the nation experienced during the reign of Jeroboam II (c. 793–753 B.C.) was followed by a period of political and social chaos and religious decline under the next six kings, who reigned for a combined period of twenty-five years (2 Kin. 15:8–17:41). Four of these kings were assassinated by those who usurped their thrones (Zechariah, Shallum, Pekahiah, and Pekah; cf. 2 Kin. 15:10, 14, 25, 30); one became a political prisoner (Hoshea; cf. 2 Kin. 17:3, 4); and only one was succeeded by his son (Menahem; cf. 2 Kin. 15:23).

Hosea’s preaching reflects both the relative calm the kingdom experienced under Jeroboam II (2:5, 8, 13) and the later turmoil in domestic (7:3–7; 13:10, 11) and foreign affairs (7:8–12; 12:1). The Syro-Ephraimite war in particular (735–732 B.C.; 2 Kin. 15:27–30; 16:5–9; Is. 7:1–9) seems to stand behind Hosea’s message in 5:8–10. Pekah of Israel formed an alliance with Rezin of Syria in order to resist the expanding Assyrian Empire ruled by Tiglath-pileser III. Pekah then attacked Judah when it refused to join the alliance with Syria. Assyria responded to Judah’s request for assistance by attacking Syria’s capital, Damascus, and systematically subjugating extensive territory in the northern kingdom of Israel.

The northern kingdom’s political vacillation between Egypt and Assyria is also reflected in the text (5:13; 7:11; 8:9, 10; 9:3; 11:5; 12:1). This vacillation brought a further attack by the Assyrians, the arrest of King Hoshea, the siege of Samaria, and finally the end of the northern kingdom. Although this end is expected by Hosea, the fall of Samaria in 722 B.C. had not yet occurred at the time of his prophecy (13:16).

In addition to political and social decline, the northern kingdom was also in a state of spiritual decline during the final phase of its history. The ancient faith of Israel, which Hosea describes so beautifully using analogies of marital and parental love (2:14–23; 11:1–4), had become polluted by elements of the Canaanite fertility religion. Such fertility cults focused especially on the worship of Baal, a god revered as the giver of rain and fertility. The Israelites incorporated elements of the Canaanite fertility religion into the orthodox faith, notably sexual rites that included ritual prostitution and drunken orgies (4:10–13). The worship of the Lord and the worship of Baal (whose name literally means “lord” or “master”) became intermingled and even seen as one (2:5–13). Religious corruption evidenced itself not only in this popular, syncretistic form of religion—sometimes called a “baalized” form of Yahweh worship—but also in the lives of the religious leaders. Through corruption, greed, and hardness of heart they not only neglected to instruct the people in the true faith, but also tolerated, and in some cases even sponsored, syncretistic religion (4:4–13; 5:1; 6:9).

GENRE AND LITERARY FEATURES

Determining the literary style of the book of Hosea is a complicated task. Because of the way that the text appears in the Hebrew Old Testament and in many English translations, one might suppose that it is entirely poetic. The reality is, however, that the poetic literary style is not uniform throughout the book. In particular, chapters 1–3 do not consistently employ line parallelism, which is a common mark of Hebrew poetry. On the other hand, this material is not normal Hebrew prose either. Although it employs certain markers of narrative, such as the sign of the direct object, the relative pronoun, and the Hebrew article, it is not consistent in using those features. Also, some parts of those chapters are written in the first person and some are not. The writing style seems to fit somewhere between the two genres of poetry and prose; perhaps a designation such as “exalted prose” might be an appropriate name for it. In contrast, chapters 4–14 of the book are more consistently poetic in nature.

Hosea’s message is enhanced through his effective use of imagery. The strongest and most extended metaphors derive from the human experience of intimacy. Using the image of human marriage (chs. 1–3) and family life (11:1–4, 10), Hosea depicts God and His relationship with His people. In other figurative images, God is compared to moth and rot (5:12), winter and spring rains (6:3), a lion (5:14; 11:10; 13:7, 8), a leopard (13:7), a bear (13:8), and a cypress tree (14:8).

CHARACTERISTICS AND PRIMARY THEMES

The central theme of the book of Hosea is Israel’s breaking of the covenant that God made with the people when He redeemed them from Egypt. That covenant was established at Mount Sinai in the desert, at which time the Lord found Israel “like grapes in the wilderness” and “like the first fruit on the fig tree in its first season” (9:10). There God took Israel under His wing. There He “loved” Israel and called the people by the familial “my son” (11:1). However, Israel then departed from God, and the more He called after them, the farther they went from Him (11:2). The people fell into great sin and thus broke the covenant God had so graciously made with them. Hosea describes Israel’s sin in great detail. The people continually broke the commandments of the Decalogue (4:1, 2) and, in particular, they practiced idol worship (4:11–14).

A forceful illustration of the broken covenant relationship was the unhappy marriage relationship between Hosea and his wife, Gomer (1:2). She proved unfaithful to her husband, and the prophecy teaches that this wandering paralleled Israel’s unfaithfulness to her husband, the Lord. Hosea ended up taking her back, and this act further paralleled God’s frequent activity of restoring Israel after her numerous unfaithful excursions.

Hosea’s prophecy not only defines Israel’s sins, but it also warns of impending judgment because of them (5:9–14). The nature of the judgment is twofold: the land of Israel would be laid desolate, and its inhabitants would be thrown into exile (5:13; 8:8, 9). Although judgment would certainly come upon Israel, Hosea includes a note of joy and hope for the people of God in the future after judgment. Israel’s coming punishment would not be the end, but God would one day bring about a splendid time of restoration (1:10, 11; 2:14–23).

THEOLOGY OF HOSEA

Hosea’s theology is rooted in the past acts of the Lord in behalf of His people. He called Israel out of Egypt (11:1), and He cared for the nation in the wilderness (11:3, 4). The Lord then settled and secured Israel in the land of Canaan. He served as the divine husband to His wife, Israel (2:16). Thus, at the very heart of God’s relationship with Israel was God’s fidelity, faithfulness, and keeping of the covenant. The Lord never wavered in His covenant loyalty to Israel.

On the other hand, Israel had a history of infidelity to the covenant. She pursued “her lovers” (2:7) by going after other gods repeatedly. She went so far as to “hire lovers” (8:9), an act that compares Israel’s idolatry to an act of prostitution. Israel violated the terms of the covenant again and again (4:2; 8:1). This concept of idolatry as adultery is vividly symbolized in the primary imagery of the book, which concerns the infidelity of Hosea’s wife.

Hosea’s final message is a call to Israel to repentance and covenant renewal (14:1–9). God takes the initiative again by wooing His wayward wife to return to Him. The long-suffering and patient character of God to His covenant promises is highlighted by this climactic summons. Israel’s unfaithfulness is ultimately overshadowed by God’s faithfulness.

HOSEA IN THE LARGER STORY OF THE BIBLE

In the New Testament, Hosea is prominently remembered as the prophet of hesed, which is a Hb. term meaning “steadfast love” or “covenant loyalty.” This concept takes center stage because Jesus quotes Hosea 6:6, “I desire mercy, and not sacrifice,” twice in the gospel of Matthew (9:13; 12:7). In these two passages Jesus is teaching against the idea of mere external practice as fulfilling the true worship of God. Rather, Jesus quotes Hosea to demonstrate that true worship comes only from a heart that loves mercy.

The book of Hosea is foundational to the New Testament teaching regarding the restoration of the people of God. The Apostle Paul quotes two restoration texts from the book of Hosea in his pivotal teaching in Romans 9:25, 26. Paul understands that judgment on Israel took place at her destruction and exile. Promises of restoration, found in Hosea 1:10 and 2:23, are fulfilled under the new covenant through Jesus Christ.

CHRIST IN HOSEA

Within the book of Hosea, Christ is perhaps most evident in the much-discussed passage of 11:1, “Out of Egypt, I called my son.” Where Israel failed in her faithlessness to God, Christ prevails as the true son of Israel. He has not only paid the penalty for our constant spiritual whoredom, but He has also been the perfect law-keeper and therefore offers the positive righteousness demanded by God’s holy law. His work as Messiah brings about the final restoration of the people of God.

HISTORY OF INTERPRETATION

Hosea was often commented upon in the ancient church, the most significant interpreters being Jerome and Theodore of Mopsuestia. Some approached the text looking for the literal and plain sense while others, such as Cyril of Alexandria, employed a more allegorical method.

In modern times, different approaches to this book have been proposed. Higher-critical scholarship has focused primarily on the marriage imagery of chapters 1–3. From 1900 through 1980, scholarship particularly attempted to write a biography on Hosea and his relationship with Gomer. Since then, feminist interpretation has also emerged in studies of chapters 1–3. Recent scholarship has provided a corrective to an exclusive focus on the first three chapters and is instead focusing on the whole book once again. Literary developments in biblical studies have begun to obtain a foothold, and they will not doubt continue to play a key role in interpreting the book for the foreseeable future.

SPECIAL ISSUES

The main problem in the interpretation of the book of Hosea is an ethical one. How could God have commanded Hosea to take “a wife of whoredom” and to bear “children of whoredom” (1:2)? At face value, it appears that the Lord commanded Hosea to marry a known prostitute. This moral dilemma has been dealt with in a variety of ways. Some argue that this text actually refers to later period, in which Gomer only became a prostitute after marrying Hosea and bearing him a son. Others believe that Gomer was not a common prostitute but rather a woman involved in cultic prostitution related to the fertility religion of Baal. Some have contended that perhaps Hosea never married Gomer, or perhaps that the entire story is mere allegory. The most obvious reading of the text is that the prophet actually married Gomer knowing that she would become unfaithful, and this circumstance was analogous to the Lord’s relationship to Israel, for He married her even though He knew she would prove unfaithful (Deut. 31:16). This human marriage thus gives clarity and vividness to the breaking of the covenant between Israel and God.

The moral question deepens when one considers 3:1, 2. If the woman in question is not Gomer, then Hosea pays for a prostitute who is not his wife. Again, some would argue that this is mere metaphor or perhaps this is a second wife for Hosea. The dominant view, however, is that Gomer is the woman of chapter 3.

Similarly, questions have been asked about Hosea’s children. Their names, like that of the child born to Isaiah and the prophetess in Is. 8:1–4, are intended to have symbolic significance (cf. Is. 7:3; Ezek. 23). The names given to Hosea’s children (Jezreel, Lo-ruhama, and Lo-ammi; 1:4, 6, 9 and notes) both illustrate Hosea’s message about God’s increasing displeasure with wayward Israel and also convey a message of hope, renewal, love, and restoration (2:21–23 notes). The fact that children’s names have meaning in the Old Testament does not signify that they were fabricated at a later time or that they were merely metaphorical. Rather, names were often bestowed on children that reflected the character of the child, a circumstance at the time of the child’s birth, or a prophecy concerning the child’s future.

OUTLINE OF HOSEA

I. SUPERSCRIPTION (1:1)

II. THE LESSON FROM HOSEA’S FAMILY LIFE (1:2–3:5)

A. Hosea’s Wife and Children: A Parable of Judgment (1:2–2:1)

B. Unfaithfulness and Punishment (2:2–13)

C. Reconciliation and Restoration (2:14–23)

D. Redeeming Wife and Nation (ch. 3)

III. HOSEA’S PROPHETIC MESSAGE (CHS. 4–14)

A. The Charge of Failure to Acknowledge God (4:1–6:3)

1. The Lord’s case against Israel (ch. 4)

2. Charges against the priests and people (ch. 5)

3. Call to repentance (6:1–3)

B. The Charge of Breaking God’s Covenant (6:4–11:11)

1. Unfaithfulness and decadence (6:4–7:16)

2. Announcement of judgment (ch. 8)

3. Guilt and punishment (chs. 9; 10)

4. God’s unfailing love (ch. 11)

C. The Charge of Faithlessness toward the Lord (11:12–14:9)

1. Israel the deceiver (11:12–12:14)

2. The end of compassion (ch. 13)

3. Return and the promise of renewal (ch. 14)

1  The word of the LORD that came to Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

HOSEA’S WIFE AND CHILDREN

[2] When the LORD first spoke through Hosea, the LORD said to Hosea, “Go, take to yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the LORD.” [3] So he went and took Gomer, the daughter of Diblaim, and she conceived and bore him a son.

[4] And the LORD said to him, “Call his name Jezreel, for in just a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel. [5] And on that day I will break the bow of Israel in the Valley of Jezreel.”

[6] She conceived again and bore a daughter. And the LORD said to him, “Call her name No Mercy, [1] for I will no more have mercy on the house of Israel, to forgive them at all. [7] But I will have mercy on the house of Judah, and I will save them by the LORD their God. I will not save them by bow or by sword or by war or by horses or by horsemen.”

8 When she had weaned No Mercy, she conceived and bore a son. [9] And the LORD said, “Call his name Not My People, [2] for you are not my people, and I am not your God.” [3]

[10] [4] Yet the number of the children of Israel shall be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, “You are not my people,” it shall be said to them, “Children [5] of the living God.” [11] And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head. And they shall go up from the land, for great shall be the day of Jezreel.

ISRAEL’S UNFAITHFULNESS PUNISHED

2  [1] Say to your brothers, “You are my people,” [2] and to your sisters, “You have received mercy.” [3]

[2] “Plead with your mother, plead—

for she is not my wife,

and I am not her husband—

that she put away her whoring from her face,

and her adultery from between her breasts;

[3] lest I strip her naked

and make her as in the day she was born,

and make her like a wilderness,

and make her like a parched land,

and kill her with thirst.

[4] Upon her children also I will have no mercy,

because they are children of whoredom.

[5] For their mother has played the whore;

she who conceived them has acted shamefully.

For she said, ‘I will go after my lovers,

who give me my bread and my water,

my wool and my flax, my oil and my drink.’

6 Therefore I will hedge up her [4] way with thorns,

and I will build a wall against her,

so that she cannot find her paths.

[7] She shall pursue her lovers

but not overtake them,

and she shall seek them

but shall not find them.

Then she shall say,

‘I will go and return to my first husband,

for it was better for me then than now.’

[8] And she did not know

that it was I who gave her

the grain, the wine, and the oil,

and who lavished on her silver and gold,

which they used for Baal.

[9] Therefore I will take back

my grain in its time,

and my wine in its season,

and I will take away my wool and my flax,

which were to cover her nakedness.

10 Now I will uncover her lewdness

in the sight of her lovers,

and no one shall rescue her out of my hand.

[11] And I will put an end to all her mirth,

her feasts, her new moons, her Sabbaths,

and all her appointed feasts.

[12] And I will lay waste her vines and her fig trees,

of which she said,

‘These are my wages,

which my lovers have given me.’

I will make them a forest,

and the beasts of the field shall devour them.

[13] And I will punish her for the feast days of the Baals

when she burned offerings to them

and adorned herself with her ring and jewelry,

and went after her lovers

and forgot me, declares the LORD.

THE LORD’S MERCY ON ISRAEL

[14] “Therefore, behold, I will allure her,

and bring her into the wilderness,

and speak tenderly to her.

[15] And there I will give her her vineyards

and make the Valley of Achor [1] a door of hope.

And there she shall answer as in the days of her youth,

as at the time when she came out of the land of Egypt.

SYNCRETISM

Syncretism is the process by which aspects of one religion are assimilated into, or blended with, another religion. This leads to fundamental changes in both religions.

In the Old Testament, God was deeply concerned with the pressure and temptation toward syncretism. As the people of God moved into the Promised Land they were confronted with pagan religions. The Canaanite gods, Baal and Asherah, became objects of Israelite devotion. Later, God’s people worshiped the national gods of Assyria and Babylon. The law of God clearly warned Israel not only against abandoning Yahweh for other gods, but against worshiping other gods in addition to the true God. The prophets warned of coming judgments as the people modified their faith to accommodate foreign doctrines and practices.

The New Testament period was one of widespread syncretism. As the Greek Empire expanded, her gods mingled with the indigenous gods of conquered nations. The Roman Empire also welcomed all manner of cults and mystery religions. Christianity was not left untouched. The church fathers not only spread the gospel but labored to protect its integrity. Manichaeism (a dualistic philosophy that saw the physical as evil) crept into some doctrines. Docetism (a teaching that denied Jesus had a physical body) was a problem even as the New Testament was being written. Many forms of Neoplatonism made a conscious effort to combine elements of Christian religion with Platonic philosophy and oriental dualism. The history of the Christian creeds is the history of God’s people seeking to separate themselves from the snares of foreign religions and philosophies.

The problem is still with the church today. Non-Christian philosophies such as Marxism or existentialism seek the power of Christianity while giving up what is uniquely Christian. Syncretism continues to be a powerful tool to separate God from His people.

Every generation of Christians faces the temptation of syncretism. In our desire to be “with it” or contemporary in our practices and beliefs, we yield to the temptation of being conformed to the patterns of this world. We accept pagan practices and ideas and seek to “baptize them.” Even when we confront and engage alien religions and philosophies we have a tendency to be influenced by them. Every foreign element that creeps into Christian faith and practice is an element that weakens the purity of faith.

[16] “And in that day, declares the LORD, you will call me ‘My Husband,’ and no longer will you call me ‘My Baal.’ 17 For I will remove the names of the Baals from her mouth, and they shall be remembered by name no more. [18] And I will make for them a covenant on that day with the beasts of the field, the birds of the heavens, and the creeping things of the ground. And I will abolish [2] the bow, the sword, and war from the land, and I will make you lie down in safety. [19] And I will betroth you to me forever. I will betroth you to me in righteousness and in justice, in steadfast love and in mercy. [20] I will betroth you to me in faithfulness. And you shall know the LORD.

[21] “And in that day I will answer, declares the LORD,

I will answer the heavens,

and they shall answer the earth,

[22] and the earth shall answer the grain, the wine, and the oil,

and they shall answer Jezreel, [3]

[23] and I will sow her for myself in the land.

And I will have mercy on No Mercy, [4]

and I will say to Not My People, [5] ‘You are my people’;

and he shall say, ‘You are my God.’”

HOSEA REDEEMS HIS WIFE

3  And the LORD said to me, “Go again, love a woman who is loved by another man and is an adulteress, even as the LORD loves the children of Israel, though they turn to other gods and love cakes of raisins.” [2] So I bought her for fifteen shekels of silver and a homer and a lethech [6] of barley. 3 And I said to her, “You must dwell as mine for many days. You shall not play the whore, or belong to another man; so will I also be to you.” [4] For the children of Israel shall dwell many days without king or prince, without sacrifice or pillar, without ephod or household gods. [5] Afterward the children of Israel shall return and seek the LORD their God, and David their king, and they shall come in fear to the LORD and to his goodness in the latter days.

THE LORD ACCUSES ISRAEL

4  Hear the word of the LORD, O children of Israel,

for the LORD has a controversy with the inhabitants of the land.

There is no faithfulness or steadfast love,

and no knowledge of God in the land;

[2] there is swearing, lying, murder, stealing, and committing adultery;

they break all bounds, and bloodshed follows bloodshed.

[3] Therefore the land mourns,

and all who dwell in it languish,

and also the beasts of the field

and the birds of the heavens,

and even the fish of the sea are taken away.

[4] Yet let no one contend,

and let none accuse,

for with you is my contention, O priest. [1]

[5] You shall stumble by day;

the prophet also shall stumble with you by night;

and I will destroy your mother.

[6] My people are destroyed for lack of knowledge;

because you have rejected knowledge,

I reject you from being a priest to me.

And since you have forgotten the law of your God,

I also will forget your children.

[7] The more they increased,

the more they sinned against me;

I will change their glory into shame.

[8] They feed on the sin [1] of my people;

they are greedy for their iniquity.

[9] And it shall be like people, like priest;

I will punish them for their ways

and repay them for their deeds.

[10] They shall eat, but not be satisfied;

they shall play the whore, but not multiply,

because they have forsaken the LORD

to cherish [11] whoredom, wine, and new wine,

which take away the understanding.

[12] My people inquire of a piece of wood,

and their walking staff gives them oracles.

For a spirit of whoredom has led them astray,

and they have left their God to play the whore.

13 They sacrifice on the tops of the mountains

and burn offerings on the hills,

under oak, poplar, and terebinth,

because their shade is good.

Therefore your daughters play the whore,

and your brides commit adultery.

[14] I will not punish your daughters when they play the whore,

nor your brides when they commit adultery;

for the men themselves go aside with prostitutes

and sacrifice with cult prostitutes,

and a people without understanding shall come to ruin.

[15] Though you play the whore, O Israel,

let not Judah become guilty.

Enter not into Gilgal,

nor go up to Beth-aven,

and swear not, “As the LORD lives.”

[16] Like a stubborn heifer,

Israel is stubborn;

can the LORD now feed them

like a lamb in a broad pasture?

[17] Ephraim is joined to idols;

leave him alone.

18 When their drink is gone, they give themselves to whoring;

their rulers [1] dearly love shame.

[19] A wind has wrapped them [2] in its wings,

and they shall be ashamed because of their sacrifices.

PUNISHMENT COMING FOR ISRAEL AND JUDAH

5  Hear this, O priests!

Pay attention, O house of Israel!

Give ear, O house of the king!

For the judgment is for you;

for you have been a snare at Mizpah

and a net spread upon Tabor.

2 And the revolters have gone deep into slaughter,

but I will discipline all of them.

[3] I know Ephraim,

and Israel is not hidden from me;

for now, O Ephraim, you have played the whore;

Israel is defiled.

[4] Their deeds do not permit them

to return to their God.

For the spirit of whoredom is within them,

and they know not the LORD.

[5] The pride of Israel testifies to his face; [3]

Israel and Ephraim shall stumble in his guilt;

Judah also shall stumble with them.

[6] With their flocks and herds they shall go

to seek the LORD,

but they will not find him;

he has withdrawn from them.

[7] They have dealt faithlessly with the LORD;

for they have borne alien children.

Now the new moon shall devour them with their fields.

[8] Blow the horn in Gibeah,

the trumpet in Ramah.

Sound the alarm at Beth-aven;

we follow you, [1] O Benjamin!

9 Ephraim shall become a desolation

in the day of punishment;

among the tribes of Israel

I make known what is sure.

[10] The princes of Judah have become

like those who move the landmark;

upon them I will pour out

my wrath like water.

11 Ephraim is oppressed, crushed in judgment,

because he was determined to go after filth. [2]

[12] But I am like a moth to Ephraim,

and like dry rot to the house of Judah.

[13] When Ephraim saw his sickness,

and Judah his wound,

then Ephraim went to Assyria,

and sent to the great king. [3]

But he is not able to cure you

or heal your wound.

[14] For I will be like a lion to Ephraim,

and like a young lion to the house of Judah.

I, even I, will tear and go away;

I will carry off, and no one shall rescue.

[15] I will return again to my place,

until they acknowledge their guilt and seek my face,

and in their distress earnestly seek me.

ISRAEL AND JUDAH ARE UNREPENTANT

6  “Come, let us return to the LORD;

for he has torn us, that he may heal us;

he has struck us down, and he will bind us up.

[2] After two days he will revive us;

on the third day he will raise us up,

that we may live before him.

[3] Let us know; let us press on to know the LORD;

his going out is sure as the dawn;

he will come to us as the showers,

as the spring rains that water the earth.”

[4] What shall I do with you, O Ephraim?

What shall I do with you, O Judah?

Your love is like a morning cloud,

like the dew that goes early away.

[5] Therefore I have hewn them by the prophets;

I have slain them by the words of my mouth,

and my judgment goes forth as the light.

[6] For I desire steadfast love [1] and not sacrifice,

the knowledge of God rather than burnt offerings.

[7] But like Adam they transgressed the covenant;

there they dealt faithlessly with me.

[8] Gilead is a city of evildoers,

tracked with blood.

[9] As robbers lie in wait for a man,

so the priests band together;

they murder on the way to Shechem;

they commit villainy.

[10] In the house of Israel I have seen a horrible thing;

Ephraim’s whoredom is there; Israel is defiled.

[11] For you also, O Judah, a harvest is appointed,

when I restore the fortunes of my people.

7  When I would heal Israel,

the iniquity of Ephraim is revealed,

and the evil deeds of Samaria;

for they deal falsely;

the thief breaks in,

and the bandits raid outside.

[2] But they do not consider

that I remember all their evil.

Now their deeds surround them;

they are before my face.

[3] By their evil they make the king glad,

and the princes by their treachery.

[4] They are all adulterers;

they are like a heated oven

whose baker ceases to stir the fire,

from the kneading of the dough

until it is leavened.

[5] On the day of our king, the princes

became sick with the heat of wine;

he stretched out his hand with mockers.

[6] For with hearts like an oven they approach their intrigue;

all night their anger smolders;

in the morning it blazes like a flaming fire.

[7] All of them are hot as an oven,

and they devour their rulers.

All their kings have fallen,

and none of them calls upon me.

[8] Ephraim mixes himself with the peoples;

Ephraim is a cake not turned.

[9] Strangers devour his strength,

and he knows it not;

gray hairs are sprinkled upon him,

and he knows it not.

[10] The pride of Israel testifies to his face; [1]

yet they do not return to the LORD their God,

nor seek him, for all this.

[11] Ephraim is like a dove,

silly and without sense,

calling to Egypt, going to Assyria.

[12] As they go, I will spread over them my net;

I will bring them down like birds of the heavens;

I will discipline them according to the report made to their congregation.

[13] Woe to them, for they have strayed from me!

Destruction to them, for they have rebelled against me!

I would redeem them,

but they speak lies against me.

[14] They do not cry to me from the heart,

but they wail upon their beds;

for grain and wine they gash themselves;

they rebel against me.

15 Although I trained and strengthened their arms,

yet they devise evil against me.

[16] They return, but not upward; [1]

they are like a treacherous bow;

their princes shall fall by the sword

because of the insolence of their tongue.

This shall be their derision in the land of Egypt.

ISRAEL WILL REAP THE WHIRLWIND

8  Set the trumpet to your lips!

One like a vulture is over the house of the LORD,

because they have transgressed my covenant

and rebelled against my law.

[2] To me they cry,

“My God, we—Israel—know you.”

[3] Israel has spurned the good;

the enemy shall pursue him.

[4] They made kings, but not through me.

They set up princes, but I knew it not.

With their silver and gold they made idols

for their own destruction.

[5] I have [2] spurned your calf, O Samaria.

My anger burns against them.

How long will they be incapable of innocence?

6 For it is from Israel;

a craftsman made it;

it is not God.

The calf of Samaria

shall be broken to pieces. [1]

[7] For they sow the wind,

and they shall reap the whirlwind.

The standing grain has no heads;

it shall yield no flour;

if it were to yield,

strangers would devour it.

8 Israel is swallowed up;

already they are among the nations

as a useless vessel.

[9] For they have gone up to Assyria,

a wild donkey wandering alone;

Ephraim has hired lovers.

[10] Though they hire allies among the nations,

I will soon gather them up.

And the king and princes shall soon writhe

because of the tribute.

[11] Because Ephraim has multiplied altars for sinning,

they have become to him altars for sinning.

12 Were I to write for him my laws by the ten thousands,

they would be regarded as a strange thing.

[13] As for my sacrificial offerings,

they sacrifice meat and eat it,

but the LORD does not accept them.

Now he will remember their iniquity

and punish their sins;

they shall return to Egypt.

[14] For Israel has forgotten his Maker

and built palaces,

and Judah has multiplied fortified cities;

so I will send a fire upon his cities,

and it shall devour her strongholds.

THE LORD WILL PUNISH ISRAEL

9  Rejoice not, O Israel!

Exult not like the peoples;

for you have played the whore, forsaking your God.

You have loved a prostitute’s wages

on all threshing floors.

[2] Threshing floor and wine vat shall not feed them,

and the new wine shall fail them.

[3] They shall not remain in the land of the LORD,

but Ephraim shall return to Egypt,

and they shall eat unclean food in Assyria.

[4] They shall not pour drink offerings of wine to the LORD,

and their sacrifices shall not please him.

It shall be like mourners’ bread to them;

all who eat of it shall be defiled;

for their bread shall be for their hunger only;

it shall not come to the house of the LORD.

[5] What will you do on the day of the appointed festival,

and on the day of the feast of the LORD?

[6] For behold, they are going away from destruction;

but Egypt shall gather them;

Memphis shall bury them.

Nettles shall possess their precious things of silver;

thorns shall be in their tents.

[7] The days of punishment have come;

the days of recompense have come;

Israel shall know it.

The prophet is a fool;

the man of the spirit is mad,

because of your great iniquity

and great hatred.

[8] The prophet is the watchman of Ephraim with my God;

yet a fowler’s snare is on all his ways,

and hatred in the house of his God.

[9] They have deeply corrupted themselves

as in the days of Gibeah:

he will remember their iniquity;

he will punish their sins.

[10] Like grapes in the wilderness,

I found Israel.

Like the first fruit on the fig tree

in its first season,

I saw your fathers.

But they came to Baal-peor

and consecrated themselves to the thing of shame,

and became detestable like the thing they loved.

[11] Ephraim’s glory shall fly away like a bird—

no birth, no pregnancy, no conception!

12 Even if they bring up children,

I will bereave them till none is left.

Woe to them

when I depart from them!

13 Ephraim, as I have seen, was like a young palm [1] planted in a meadow;

but Ephraim must lead his children out to slaughter. [2]

[14] Give them, O LORD—

what will you give?

Give them a miscarrying womb

and dry breasts.

[15] Every evil of theirs is in Gilgal;

there I began to hate them.

Because of the wickedness of their deeds

I will drive them out of my house.

I will love them no more;

all their princes are rebels.

[16] Ephraim is stricken;

their root is dried up;

they shall bear no fruit.

Even though they give birth,

I will put their beloved children to death.

[17] My God will reject them

because they have not listened to him;

they shall be wanderers among the nations.

10  Israel is a luxuriant vine

that yields its fruit.

The more his fruit increased,

the more altars he built;

as his country improved,

he improved his pillars.

[2] Their heart is false;

now they must bear their guilt.

The LORD [1] will break down their altars

and destroy their pillars.

[3] For now they will say:

“We have no king,

for we do not fear the LORD;

and a king—what could he do for us?”

[4] They utter mere words;

with empty oaths they make covenants;

so judgment springs up like poisonous weeds

in the furrows of the field.

[5] The inhabitants of Samaria tremble

for the calf [2] of Beth-aven.

Its people mourn for it, and so do its idolatrous priests—

those who rejoiced over it and over its glory—

for it has departed [3] from them.

6 The thing itself shall be carried to Assyria

as tribute to the great king. [4]

Ephraim shall be put to shame,

and Israel shall be ashamed of his idol. [5]

7 Samaria’s king shall perish

like a twig on the face of the waters.

[8] The high places of Aven, the sin of Israel,

shall be destroyed.

Thorn and thistle shall grow up

on their altars,

and they shall say to the mountains, “Cover us,”

and to the hills, “Fall on us.”

[9] From the days of Gibeah, you have sinned, O Israel;

there they have continued.

Shall not the war against the unjust [6] overtake them in Gibeah?

[10] When I please, I will discipline them,

and nations shall be gathered against them

when they are bound up for their double iniquity.

[11] Ephraim was a trained calf

that loved to thresh,

and I spared her fair neck;

but I will put Ephraim to the yoke;

Judah must plow;

Jacob must harrow for himself.

[12] Sow for yourselves righteousness;

reap steadfast love;

break up your fallow ground,

for it is the time to seek the LORD,

that he may come and rain righteousness upon you.

[13] You have plowed iniquity;

you have reaped injustice;

you have eaten the fruit of lies.

Because you have trusted in your own way

and in the multitude of your warriors,

[14] therefore the tumult of war shall arise among your people,

and all your fortresses shall be destroyed,

as Shalman destroyed Beth-arbel on the day of battle;

mothers were dashed in pieces with their children.

[15] Thus it shall be done to you, O Bethel,

because of your great evil.

At dawn the king of Israel

shall be utterly cut off.

THE LORD’S LOVE FOR ISRAEL

11  When Israel was a child, I loved him,

and out of Egypt I called my son.

[2] The more they were called,

the more they went away;

they kept sacrificing to the Baals

and burning offerings to idols.

[3] Yet it was I who taught Ephraim to walk;

I took them up by their arms,

but they did not know that I healed them.

[4] I led them with cords of kindness, [1]

with the bands of love,

and I became to them as one who eases the yoke on their jaws,

and I bent down to them and fed them.

[5] They shall not [2] return to the land of Egypt,

but Assyria shall be their king,

because they have refused to return to me.

[6] The sword shall rage against their cities,

consume the bars of their gates,

and devour them because of their own counsels.

7 My people are bent on turning away from me,

and though they call out to the Most High,

he shall not raise them up at all.

[8] How can I give you up, O Ephraim?

How can I hand you over, O Israel?

How can I make you like Admah?

How can I treat you like Zeboiim?

My heart recoils within me;

my compassion grows warm and tender.

[9] I will not execute my burning anger;

I will not again destroy Ephraim;

for I am God and not a man,

the Holy One in your midst,

and I will not come in wrath. [3]

[10] They shall go after the LORD;

he will roar like a lion;

when he roars,

his children shall come trembling from the west;

[11] they shall come trembling like birds from Egypt,

and like doves from the land of Assyria,

and I will return them to their homes, declares the LORD.

[12] [4] Ephraim has surrounded me with lies,

and the house of Israel with deceit,

but Judah still walks with God

and is faithful to the Holy One.

12  Ephraim feeds on the wind

and pursues the east wind all day long;

they multiply falsehood and violence;

they make a covenant with Assyria,

and oil is carried to Egypt.

THE LORD’S INDICTMENT OF ISRAEL AND JUDAH

[2] The LORD has an indictment against Judah

and will punish Jacob according to his ways;

he will repay him according to his deeds.

[3] In the womb he took his brother by the heel,

and in his manhood he strove with God.

[4] He strove with the angel and prevailed;

he wept and sought his favor.

He met God [1] at Bethel,

and there God spoke with us—

[5] the LORD, the God of hosts,

the LORD is his memorial name:

[6] “So you, by the help of your God, return,

hold fast to love and justice,

and wait continually for your God.”

[7] A merchant, in whose hands are false balances,

he loves to oppress.

8 Ephraim has said, “Ah, but I am rich;

I have found wealth for myself;

in all my labors they cannot find in me iniquity or sin.”

[9] I am the LORD your God

from the land of Egypt;

I will again make you dwell in tents,

as in the days of the appointed feast.

[10] I spoke to the prophets;

it was I who multiplied visions,

and through the prophets gave parables.

[11] If there is iniquity in Gilead,

they shall surely come to nothing:

in Gilgal they sacrifice bulls;

their altars also are like stone heaps

on the furrows of the field.

[12] Jacob fled to the land of Aram;

there Israel served for a wife,

and for a wife he guarded sheep.

[13] By a prophet the LORD brought Israel up from Egypt,

and by a prophet he was guarded.

[14] Ephraim has given bitter provocation;

so his Lord will leave his bloodguilt on him

and will repay him for his disgraceful deeds.

THE LORD’S RELENTLESS JUDGMENT ON ISRAEL

13  When Ephraim spoke, there was trembling;

he was exalted in Israel,

but he incurred guilt through Baal and died.

[2] And now they sin more and more,

and make for themselves metal images,

idols skillfully made of their silver,

all of them the work of craftsmen.

It is said of them,

“Those who offer human sacrifice kiss calves!”

[3] Therefore they shall be like the morning mist

or like the dew that goes early away,

like the chaff that swirls from the threshing floor

or like smoke from a window.

[4] But I am the LORD your God

from the land of Egypt;

you know no God but me,

and besides me there is no savior.

[5] It was I who knew you in the wilderness,

in the land of drought;

[6] but when they had grazed, [1] they became full,

they were filled, and their heart was lifted up;

therefore they forgot me.

[7] So I am to them like a lion;

like a leopard I will lurk beside the way.

8 I will fall upon them like a bear robbed of her cubs;

I will tear open their breast,

and there I will devour them like a lion,

as a wild beast would rip them open.

[9] He destroys [2] you, O Israel,

for you are against me, against your helper.

[10] Where now is your king, to save you in all your cities?

Where are all your rulers—

those of whom you said,

“Give me a king and princes”?

[11] I gave you a king in my anger,

and I took him away in my wrath.

[12] The iniquity of Ephraim is bound up;

his sin is kept in store.

[13] The pangs of childbirth come for him,

but he is an unwise son,

for at the right time he does not present himself

at the opening of the womb.

[14] Shall I ransom them from the power of Sheol?

Shall I redeem them from Death?

O Death, where are your plagues?

O Sheol, where is your sting?

Compassion is hidden from my eyes.

[15] Though he may flourish among his brothers,

the east wind, the wind of the LORD, shall come,

rising from the wilderness,

and his fountain shall dry up;

his spring shall be parched;

it shall strip his treasury

of every precious thing.

[16] [1] Samaria shall bear her guilt,

because she has rebelled against her God;

they shall fall by the sword;

their little ones shall be dashed in pieces,

and their pregnant women ripped open.

A PLEA TO RETURN TO THE LORD

14  Return, O Israel, to the LORD your God,

for you have stumbled because of your iniquity.

[2] Take with you words

and return to the LORD;

say to him,

“Take away all iniquity;

accept what is good,

and we will pay with bulls

the vows [2] of our lips.

[3] Assyria shall not save us;

we will not ride on horses;

and we will say no more, ‘Our God,’

to the work of our hands.

In you the orphan finds mercy.”

[4] I will heal their apostasy;

I will love them freely,

for my anger has turned from them.

[5] I will be like the dew to Israel;

he shall blossom like the lily;

he shall take root like the trees of Lebanon;

6 his shoots shall spread out;

his beauty shall be like the olive,

and his fragrance like Lebanon.

7 They shall return and dwell beneath my [1] shadow;

they shall flourish like the grain;

they shall blossom like the vine;

their fame shall be like the wine of Lebanon.

[8] O Ephraim, what have I to do with idols?

It is I who answer and look after you. [2]

I am like an evergreen cypress;

from me comes your fruit.

[9] Whoever is wise, let him understand these things;

whoever is discerning, let him know them;

for the ways of the LORD are right,

and the upright walk in them,

but transgressors stumble in them.

STUDY NOTES FOR HOSEA 1

STUDY NOTE FOR HOSEA 1:1 Hosea introduces his prophecy, naming himself as God’s messenger. His name means “salvation.”

Uzziah ... Jeroboam. Whereas four kings of Judah are named—Uzziah (also called Azariah, 767–740 B.C.), Jotham (750–735 B.C.), Ahaz (735–715 B.C.), and Hezekiah (715–686 B.C.)—the only northern king recorded is Jeroboam II (c. 793–753 B.C.). Perhaps Hosea thinks that the northern kings who reigned between Jeroboam II and the fall of the north in 722 (four were assassinated) are not worthy of mention. BACK TO HOSEA 1:1

STUDY NOTE FOR HOSEA 1:2 a wife of whoredom. Hosea’s experience duplicates the Lord’s experience. The prophet will learn the bitter taste of betrayal just as the Lord himself has (Introduction: Special Issues). On the theme of marital and covenantal unfaithfulness, see Introduction: Characteristics and Primary Themes.

the land commits great whoredom. All the inhabitants of the land are deemed unfaithful, like Hosea’s wife. BACK TO HOSEA 1:2

STUDY NOTE FOR HOSEA 1:3 Gomer. Her name has no symbolic significance, unlike the names of her children.

him. This pronoun is omitted in vv. 6, 8, but its absence does not necessarily imply that Hosea is not the father there also, since the indirect object may be implied. BACK TO HOSEA 1:3

STUDY NOTE FOR HOSEA 1:4 Jezreel. Lit. “God sows” or “God plants.” This is the name of a beautiful and fertile valley between the mountain ranges of Samaria and Galilee (the site of Gideon’s victory over the Midianites; cf. Judg. 6:33), and of a town at the valley’s southern end, where Jehu came to power through violence (1 Kin. 21:1; 2 Kin. 9; 10). This valley becomes the place of judgment in 733 B.C. (2 Kin. 15:29). This punishment through military defeat suggests the theme of covenant breaking since it reflects the curses recorded in Lev. 26:17; Deut. 28:25, 49–57. Yet Jezreel is also a sign of blessing and fertility in Hos. 2:22.

the house of Jehu. King Jeroboam II of Israel is from the house of Jehu, a dynasty established through a bloodbath at Jezreel (2 Kin. 9:14–37; cf. 1 Kin. 19:16, 17) and ending with the murder of Zechariah (2 Kin. 15:8–10). BACK TO HOSEA 1:4

STUDY NOTE FOR HOSEA 1:5 bow of Israel. Israel’s military strength, symbolized by the bow (Gen. 49:24; 1 Sam. 2:4; Ezek. 39:3), is finally broken by the Assyrian army under Tiglath-pileser III, who conquers the northern territories of Israel. BACK TO HOSEA 1:5

STUDY NOTE FOR HOSEA 1:6 No Mercy. Hb. Lo-ruhama, lit. “she has not received mercy.” The child’s name signifies the imminent withdrawal of the compassion God has shown to Israel in spite of the nation’s covenant unfaithfulness. BACK TO HOSEA 1:6

STUDY NOTE FOR HOSEA 1:7 I will have mercy. A prophecy of Jerusalem’s miraculous deliverance from the Assyrians in 701 B.C. (Is. 37:14, 33–38; 2 Kin. 19:32–37). BACK TO HOSEA 1:7

STUDY NOTE FOR HOSEA 1:9 Not My People. Hb. Lo-ammi. The name of the third child marks the extremity of God’s judgment, as God cancels the ancient covenantal formula (Ex. 6:7; Lev. 26:12; Deut. 26:17–19) and declares that the covenant is no longer in in effect (v. 10 notes).

I am not your God. Lit. “I am not ‘I AM’ to you,’’ a reference to the divine name for God used in Ex. 3:14. BACK TO HOSEA 1:9

STUDY NOTE FOR HOSEA 1:10–2:1 The increasingly severe prophecies of judgment symbolized in the names of the three children are now dramatically reversed.

1:10 sand of the sea. A clear reference to the ancient patriarchal promise of innumerable descendants (Gen. 22:17; 32:12; cf. Gen. 13:16; 15:5; 26:24; 28:14).

You are not my people. The promise of restoration to these people is fulfilled at least in part when remnants of the north are later joined with the south during the reign of Hezekiah (2 Chr. 30:11, 18) and after the exile (1 Chr. 9:3; Ezra 8:35). The NT applies this promise to the church, the true Israel, composed of both Jews and Gentiles (Rom. 9:24–26; 1 Pet. 2:9, 10). For the apostles, the remnant of ethnic Israel was evidently a model for the remnant of the nations: what applied to the former applied to the latter.

Children of the living God. This unique expression suggests the kind of intimate relationship God desires with Israel, one in which God gives life (as opposed to the lifeless relationship Israel has with Baal). In Is. 40:18–20; 44:9–20; 46:5–11, dead idols are contrasted with the living God. The living relationship is now provided in Jesus Christ (Matt. 16:16; Rom. 9:26). BACK TO HOSEA 1:10

STUDY NOTE FOR HOSEA 1:11 one head. This reveals the completeness of reconciliation between both kingdoms and the Lord. Ultimately, this reunion takes place under Christ, the son of David (Matt. 1:23; 2:6, 15).

they shall go up from the land. Israel’s restoration begins in the return from exile. The phrase may also refer to resurrection from death (Ps. 71:20; Is. 43:6).

the day of Jezreel. See note on 1:4. BACK TO HOSEA 1:11

STUDY NOTES FOR HOSEA 2

STUDY NOTE FOR HOSEA 2:1 brothers ... sisters. Hostile siblings Israel and Judah will be fully reconciled, and the horrible indictments contained in the names “Lo-ammi” (1:9 note) and “Lo-ruhama” (1:6 note) will be reversed. BACK TO HOSEA 2:1

STUDY NOTE FOR HOSEA 2:2 Plead. God brings a case against Israel in which the children are to accuse their mother.

she put away. Repentance and reconciliation are the final goals of God’s judgment (vv. 9–23). BACK TO HOSEA 2:2

STUDY NOTE FOR HOSEA 2:3 strip her naked. If repentance does not take place, the unfaithful wife (Gomer/Israel) will be publicly exposed (v. 10) and left destitute, traditional punishments for an adulteress (Ezek. 16:37–39; Nah. 3:5–7), though less severe than the death penalty (Deut. 22:22). BACK TO HOSEA 2:3

STUDY NOTE FOR HOSEA 2:4 children of whoredom. See 1:2. God’s love and mercy (1:6) will also be withdrawn from the children who, like their mother, are charged with promiscuity. BACK TO HOSEA 2:4

STUDY NOTE FOR HOSEA 2:5 their mother has played the whore. The unfaithful mother (Israel) has looked to Canaanite fertility religion and not to the Lord (v. 8) to provide the staples of life. BACK TO HOSEA 2:5

STUDY NOTE FOR HOSEA 2:7 She shall pursue ... seek. The woman’s initiative, representing all Israel, is stressed.

my first husband. The early period of intimacy in reference to the Lord is remembered fondly (cf. 11:1–4). BACK TO HOSEA 2:7

STUDY NOTE FOR HOSEA 2:8 grain, the wine ... silver and gold. Israel has credited the Lord’s agricultural and commercial gifts (Deut. 7:13; 11:14; 28:1–12) to Baal. In texts discovered at the ancient north Syrian city of Ugarit, Baal is seen as the god of the storm and worshiped as the provider of rain and fertility. BACK TO HOSEA 2:8

STUDY NOTE FOR HOSEA 2:9–13 Therefore. Though not punished with death (v. 3 note; cf. Ezek. 16:37–40), the unfaithful and forgetful lover is severely chastised through a series of dramatic reversals in which God’s gifts are withdrawn: failed harvests, exposure, and the end of festivals.

2:9 take back. The Hebrew indicates a forceful, snatching action. BACK TO HOSEA 2:9

STUDY NOTE FOR HOSEA 2:11 Sabbaths. The Hb. word translated as “Sabbath” (shabbat) is derived from the verb meaning “stop” or “cease,” making a sarcastic pun with “put an end to” regarding the Sabbaths.

appointed feasts. The festivals have become occasions for religious syncretism in which the worship of the Lord and Baal are intermingled. See Introduction: Occasion. BACK TO HOSEA 2:11

STUDY NOTE FOR HOSEA 2:12 wages ... lovers have given. The prostitute’s wages, which are in fact gifts from the Lord (v. 8), are to be destroyed. BACK TO HOSEA 2:12

STUDY NOTE FOR HOSEA 2:13 jewelry. On pagan goddesses in the region, jewelry emphasizes the erotic areas of the anatomy. A tie between idolatry and jewelry is made in Gen. 35:4.

her lovers. In vv. 7, 10, 12 these are probably synonymous with the Baals. The essence of the charge against Israel is that she has forgotten the Lord, whom she should love (cf. 4:6; 13:4–6). See theological note “Syncretism.” BACK TO HOSEA 2:13

STUDY NOTE FOR HOSEA 2:14 into the wilderness. There Israel is to love God alone (v. 16; cf. Jer. 2:2).

speak tenderly to her. Lit. “speak to the heart,” an idiom used elsewhere for wooing, speaking kindly, and coaxing (Gen. 34:3; Judg. 19:3; Ruth 2:13). BACK TO HOSEA 2:14

STUDY NOTE FOR HOSEA 2:15 Valley of Achor. Lit. “Valley of Trouble,” this area is near Jericho and is the site of the stoning of Achan (Josh. 7:24–26). Though associated with sin and death, this valley is to be transformed into a “door of hope.” BACK TO HOSEA 2:15

STUDY NOTE FOR HOSEA 2:16 My Baal. The Hb. word baal can mean “master” or “husband” and can also refer to the pagan god Baal. Israel’s use of the noun baal in reference to the Lord blurs the distinction between the two. In the future, Israel will be so zealous to stamp out anything associated with Baal worship that the word baal itself, in all its senses, will be avoided (v. 17). BACK TO HOSEA 2:16

STUDY NOTE FOR HOSEA 2:18 I will make for them a covenant. Taking up the same theme in a later era, Jeremiah explains the covenant as entailing a new heart (Jer. 31:31–34).

with the beasts. In Hosea’s day, wild animals are a threat, particularly after invading armies ravage the land, but the future kingdom will be secure and peaceful, free from the threat of wild animals (Is. 11:6–9) and invasions (Ps. 46:9; Is. 2:4; Mic. 4:3). The language may be figurative for a transformed humanity, with the resulting peace and security attending the renewal to be consummated at Christ’s return. BACK TO HOSEA 2:18

STUDY NOTE FOR HOSEA 2:19 betroth. Betrothal is the final step in the courtship process and involves paying a bride-price to the bride’s father. Here the qualities of righteousness, justice, love, mercy, and faithfulness are a sort of bride price that guarantees the permanence of the relationship.

righteousness. God’s righteousness is expressed both in His fairness and in the salvation He bestows on His people (10:12; Amos 5:7).

justice. This term can denote the legal decisions and relationships by which justice and fairness are established and restored (5:11; 6:5; 10:4; Amos 5:15, 24; Mic. 6:8).

steadfast love. See note on Ex. 15:13; 34:6.

mercy. The term can refer to compassion, heartfelt sensitivity, and love (1:6; Gen. 43:14; Deut. 13:17; 2 Sam. 24:14). BACK TO HOSEA 2:19

STUDY NOTE FOR HOSEA 2:20 faithfulness. This quality includes dependability, truthfulness, and steadfastness in one’s relationships (Ps. 88:11; 89:1, 2, 5, 8, 24; 92:2; 98:3). Christ, by His active obedience, provides these covenant virtues for His people. By the Holy Spirit He inscribes His own nature on their hearts (2 Cor. 3:3).

know. The essence of the new covenant relationship involves knowing the Lord intimately (Jer. 31:34). Today Christ mediates this new covenant and renders the old covenant relationship obsolete (Heb. 8:7–13). BACK TO HOSEA 2:20

STUDY NOTE FOR HOSEA 2:21 answer. The Lord will graciously answer Israel’s cry as she learns again to answer His appeals (v. 15).

the heavens. The Lord will show that He, not the storm-god Baal, commands the cycles of nature whereby the land becomes fertile and produces the crops that were earlier withheld (v. 9). See Introduction: Occasion. BACK TO HOSEA 2:21

STUDY NOTE FOR HOSEA 2:22 Jezreel. See note on 1:4, in which Jezreel is a sign of curse, in contrast to its function as a sign of blessing here. BACK TO HOSEA 2:22

STUDY NOTE FOR HOSEA 2:23 The promises of restoration come to a climax as Jezreel is redeemed (v. 22; cf. 1:4, 5), Lo-ruhama (1:6 note), is shown God’s love and Lo-ammi (1:9 note) becomes God’s people.

I will sow. This is a wordplay on the name “Jezreel.”

You are my God. See Rom. 9:23–26 and 1 Pet. 2:9, 10 regarding the fulfillment of these promises. BACK TO HOSEA 2:23

STUDY NOTES FOR HOSEA 3

STUDY NOTE FOR HOSEA 3:1–5 Hosea recounts his reconciliation with his wife Gomer as an anticipation of God’s reconciliation with Israel.

3:1 love ... even as the Lord loves. God’s apparently unreasonable request to Hosea is patterned after His own loyal, protective, and bountiful love for undeserving Israel.

cakes of raisins. These delicacies, made from raisins pressed together, are associated with special occasions (2 Sam. 6:19), and may serve in Baal worship as an aphrodisiac (cf. Song 2:5). BACK TO HOSEA 3:1

STUDY NOTE FOR HOSEA 3:2 bought. An act of redemption on Hosea’s part. Christ similarly fulfilled this picture of love in action when He redeemed His saints from the slave market of sin.

shekels. The payment, roughly half in silver and half in produce, amounts to about thirty shekels and approximates the price of a slave in Ex. 21:32. The NT teaches that Christ’s blood is the cost of redemption from the penalty of death (1 Pet. 1:18). BACK TO HOSEA 3:2

STUDY NOTE FOR HOSEA 3:4 many days. The waiting period until the coming of Christ, the great and final King of the Davidic dynasty (v. 5).

without king ... household gods. Israel’s basic political and religious institutions, both legitimate (sacrifice and ephod; Ex. 28:31) and illegitimate (sacred stones or pillars and idols or teraphim; Deut. 16:21, 22; Zech. 10:2), are going to be removed as punishment. BACK TO HOSEA 3:4

STUDY NOTE FOR HOSEA 3:5 return and seek. Many Israelites later repent with a full desire for intimacy with God, such as the Jews who repent at Pentecost (Acts 2:38–41).

David. This reference points to Jesus Christ, Son of David (1:11 note; cf. 2 Sam. 7:12–16; Matt. 1:1; Rom. 1:3).

the latter days. A reference to the period extending from the first coming of Christ until His second coming and beyond. See note on Mic. 4:1. BACK TO HOSEA 3:5

STUDY NOTES FOR HOSEA 4

STUDY NOTE FOR HOSEA 4:1–19 In this striking example of a prophetic lawsuit against Israel for violating the terms of the covenant, Hosea gives an overview of the Lord’s case against Israel and then focuses on the consequences of the nation’s rejection of the knowledge of God.

4:1 faithfulness ... knowledge. See notes on 2:19, 20. BACK TO HOSEA 4:1

STUDY NOTE FOR HOSEA 4:2 swearing ... bloodshed. These sins constitute violations of the foundational covenant document—the Decalogue (Ex. 20:2–17; Deut. 5:6–21). Five of the commands of the Decalogue are listed here. BACK TO HOSEA 4:2

STUDY NOTE FOR HOSEA 4:3 the land mourns. Human sin results in crises within the natural order that endanger all of life (Lev. 18:28; Is. 24:4, 5). BACK TO HOSEA 4:3

STUDY NOTE FOR HOSEA 4:4–10 Attention shifts to the sins of the priests, whose failure to instruct the nation in God’s law has corrupted Israel (v. 6; cf. Deut. 31:9–13; 33:10).

4:4 let no one contend. Or, “let no man bring a charge.” According to the Mosaic law, the priests are entrusted with the task of rendering legal judgments (Deut. 17:9–13). But because of the general lack of knowledge and respect for God’s law in Israel during Hosea’s time, there is no point in bringing charges against another because the verdicts will not be honored (the people are “like those who contend with the priest” [text note]; i.e., they do not respect his decisions and teaching). BACK TO HOSEA 4:4

STUDY NOTE FOR HOSEA 4:5 your mother. The nation of Israel (2:2, 5; Is. 50:1). BACK TO HOSEA 4:5

STUDY NOTE FOR HOSEA 4:6 My people. The nation will lose her covenant relationship with God through lack of covenant knowledge (vv. 8, 12).

knowledge. Knowledge of God is inseparable from the law of God (Introduction: Characteristics and Primary Themes). The priests, who are responsible for teaching the law, and their descendants are to be punished for ignoring or forgetting the law (vv. 4–10 note). BACK TO HOSEA 4:6

STUDY NOTE FOR HOSEA 4:7 I will change their glory. Or, “they will change their glory.” Ultimately, the Lord is Israel’s glory (Is. 60:19; Jer. 2:11). In Rom. 1:23, Paul condemns the sin of exchanging God’s glory for something corruptible.

shame. Idols or false gods (Deut. 32:16, 17). BACK TO HOSEA 4:7

STUDY NOTE FOR HOSEA 4:8 They feed on the sin of my people. In a literal sense, the priests, who eat portions of the animals sacrificed for sin (Lev. 6:26), encourage the people to sin so that they will have more to eat. In a figurative sense, the priests are gratified by the people’s sin. BACK TO HOSEA 4:8

STUDY NOTE FOR HOSEA 4:9 like people, like priest. No one is spared from judgment (cf. Is. 24:1–3). People naturally follow their religious leaders for good or ill. BACK TO HOSEA 4:9

STUDY NOTE FOR HOSEA 4:10 eat ... play the whore. Food will not satisfy (v. 8), and illicit sex will not produce increase. They have left the Lord, the source of life, to practice harlotry (vv. 12, 18; 2:4; 6:10; 9:1), just as Gomer has done. BACK TO HOSEA 4:10

STUDY NOTE FOR HOSEA 4:11 take away the understanding. Lit. “take away the [people’s] heart,” i.e., their ability to judge and think clearly (cf. Prov. 31:4, 5). BACK TO HOSEA 4:11

STUDY NOTE FOR HOSEA 4:12 a piece of wood. Lit. “their wood.” This may refer to the Asherah pole beside a Canaanite shrine (Deut. 16:21; Judg. 6:25–32), to some other deity (Hab. 2:18, 19), or to a sacred tree thought to give oracles (Judg. 9:37).

staff. Probably a divining rod, or perhaps a small figurine of Asherah.

spirit of whoredom. Their spiritual adultery is caused by an intoxicating and seductive power that draws them continuously into sin (cf. “spirit of confusion” in Is. 19:14; “spirit of deep sleep” in Is. 29:10). BACK TO HOSEA 4:12

STUDY NOTE FOR HOSEA 4:14 I will not punish. It is not that God refuses to punish the harlots and adulteresses at all (since the people as a whole will be judged), but that He will not allow them to be punished while the men who patronize them go free (cf. Gen. 38:24–26). BACK TO HOSEA 4:14

STUDY NOTE FOR HOSEA 4:15–19 The theme of prophetic lawsuit against Israel continues as further charges of covenant disobedience are leveled (4:1–19 note).

4:15 Gilgal. This important Israelite sanctuary near Jericho is situated across the Jordan from Baal-peor. Gilgal was the first place Israel camped during the settlement under Joshua. From the time of the conquest, Gilgal has been an important place of worship (Josh. 4:19–5:12; 1 Sam. 10:8; 11:12–15). Later in Israel’s history, Gilgal becomes associated with wicked and syncretistic religious practices (9:15; 12:11; Amos 4:4).

Beth-aven. Lit. “house of wickedness” or “house of deception.” This is a contemptuous nickname for Bethel (“House of God”)—a royal, but apostate, sanctuary for the northern kingdom (1 Kin. 12:28–33; Amos 4:4; 5:5; 7:13). One of Jeroboam’s calves was located here (1 Kin. 12:29).

As the LORD lives. This orthodox oath (Judg. 8:19; Ruth 3:13; 1 Sam. 14:39) is forbidden here because they are lying (v. 2), or because it is being misused by linking the Lord to Baal worship. The Lord’s name is not to be associated with the practices of those sites. BACK TO HOSEA 4:15

STUDY NOTE FOR HOSEA 4:16 stubborn heifer. The Israelites are kicking against all of the Lord’s efforts to care for them (cf. Jer. 31:18). BACK TO HOSEA 4:16

STUDY NOTE FOR HOSEA 4:17 Ephraim. Because Ephraim is by far the largest and most centrally located of the ten northern tribes, the northern kingdom of Israel is sometimes called Ephraim (Deut. 33:17 note). From the time of Joseph to the time of Samuel, Ephraim was expected to be the tribe that provided leadership for Israel.

leave him alone. The plural verb here may indicate an address to other prophets or to other Israelites. BACK TO HOSEA 4:17

STUDY NOTE FOR HOSEA 4:19 wind ... wings. A wordplay on the Hb. word meaning “wind” or “spirit” is probably intended. Not only is a destructive storm wind of divine judgment about to sweep away the people (Job 1:19), but also “the spirit of whoredom” (v. 12; 5:4) is leading them to ruin. The Israelites are caught up in a gale of idolatry. BACK TO HOSEA 4:19

STUDY NOTES FOR HOSEA 5

STUDY NOTE FOR HOSEA 5:1 priests ... house of Israel ... house of the king. The fate of the northern kingdom is bound up with that of its leaders. The priests are responsible to teach the law (4:6), and the royal house is responsible for administering justice.

snare. The leaders have trapped their foolish subjects.

Mizpah. Probably the Mizpah in Gilead where Jephthah was made ruler and a syncretism between the gods of Ammon and the Lord prevailed (Judg. 10:17; 11:8–33).

Tabor. A famous mountain site located on the northeastern edge of the Jezreel Valley (Judg. 4:6). These and other northern sites have become high places of the pagan cult of Baal in Hosea’s day. BACK TO HOSEA 5:1

STUDY NOTE FOR HOSEA 5:3 Ephraim. See note on 4:17. BACK TO HOSEA 5:3

STUDY NOTE FOR HOSEA 5:4 spirit of whoredom. See note on 4:12. They “know not the Lord” truly (4:1, 6), nor can they return or repent (cf. Jer. 13:23). BACK TO HOSEA 5:4

STUDY NOTE FOR HOSEA 5:5 testifies. The sins of the people testify against them in the Lord’s covenant lawsuit against His people (4:1–19 note). BACK TO HOSEA 5:5

STUDY NOTE FOR HOSEA 5:6 With their flocks ... to seek. They will not find the Lord through the offering of their ritual sacrifices (4:13; 1 Sam. 15:21–23; Is. 1:11–17; Mic. 6:6–8). BACK TO HOSEA 5:6

STUDY NOTE FOR HOSEA 5:7 alien children. Like an unfaithful wife and mother, Israel is giving birth to children who are literally and religiously illegitimate (4:6, 13, 14).

new moon. The festivals bring judgment instead of the Lord’s blessing on their wombs and crops as they have imagined would happen (cf. Is. 1:13, 14). BACK TO HOSEA 5:7

STUDY NOTE FOR HOSEA 5:8 Blow ... Sound the alarm. These commands sound the watchman’s cry to warn of an approaching enemy (Judah) from the south (cf. 8:1). The Syro-Ephraimite war described in 2 Kin. 16:5–9 and 2 Chr. 28:5–21 seems to be the context behind this warning. See Introduction: Occasion.

Gibeah ... Ramah ... Beth-aven. These Benjaminite towns lie in a straight line running north from Jerusalem: Gibeah, three miles (5 km); Ramah, five miles (8 km); Beth-aven (Bethel), eleven miles (17 km). At various times in their history, they are claimed by one kingdom or the other (1 Kin. 15:16–22). BACK TO HOSEA 5:8

STUDY NOTE FOR HOSEA 5:10 move the landmark. The boundaries separating family property are marked by stones (Deut. 19:14; 27:17; Job 24:2; Prov. 22:28; 23:10). See note on Num. 27:1–11. BACK TO HOSEA 5:10

STUDY NOTE FOR HOSEA 5:12 moth ... dry rot. Like a moth, or possibly like an infection (some suggest that the Hb. word translated “moth” means “pus”), God will bring inexorable and unpleasant decay upon sinful Ephraim and Judah. A moth eats garments, and dry rot destroys the timbers of a building. BACK TO HOSEA 5:12

STUDY NOTE FOR HOSEA 5:13 sickness ... wound. Instead of turning to the Lord for healing from their miseries inflicted by an enemy (cf. Is. 1:5–9; Jer. 30:12, 13), Israel has turned to Assyria. Assyrian records speak of the tribute paid by two of Israel’s kings, Menahem and Hoshea (cf. 2 Kin. 15:17–20; 17:3). BACK TO HOSEA 5:13

STUDY NOTE FOR HOSEA 5:14 I will be like a lion. Even with Assyrian help, Israel and Judah are helpless prey before the powerful lion, the Lord (13:7; Amos 1:2; 3:8). BACK TO HOSEA 5:14

STUDY NOTE FOR HOSEA 5:15 I will return ... my place. In His anger, God removes His saving presence from the people until they truly repent (3:5). BACK TO HOSEA 5:15

STUDY NOTES FOR HOSEA 6

STUDY NOTE FOR HOSEA 6:1–3 The response of this song of repentance echoes the imagery of 5:11–14. The prophet includes himself in this call to repentance, so there is yet opportunity for restoration.

6:1 let us. The priests may be quoted here, much as Israel was quoted in 2:7.

return. The call to return to the Lord is one of the central messages of the book (2:7; 3:5; 5:4, 15). True repentance and conversion bring reconciliation that includes healing of wounds (cf. Deut. 32:39). BACK TO HOSEA 6:1

STUDY NOTE FOR HOSEA 6:2 two days ... the third. This may simply denote a short period of time. Some, who view this as a prediction of Christ’s resurrection, understand Paul to allude to this verse in 1 Cor. 15:4.

live before him. See Ps. 16:11. BACK TO HOSEA 6:2

STUDY NOTE FOR HOSEA 6:3 press on to know the Lord. Like the call to return (v. 1), the call to true knowledge of the Lord is central to Hosea’s message (2:8, 20; 4:1, 6; 5:4; 6:6). See Introduction: Characteristics and Primary Themes.

as the dawn ... as the showers. These similes compare God’s reliability to the recurrent events of nature that revive. BACK TO HOSEA 6:3

STUDY NOTE FOR HOSEA 6:4 morning cloud ... dew. Continuing the use of images from nature, God laments the temporary, transitory quality of Israel and Judah’s covenant love in contrast to His own faithfulness (v. 3). BACK TO HOSEA 6:4

STUDY NOTE FOR HOSEA 6:5 light. Like the light of the sun whose rising dispels the darkness and dries up the dew, God’s justice consistently and inevitably goes forth (cf. Ps. 37:6), exposing the sins of those who have broken the covenant. BACK TO HOSEA 6:5

STUDY NOTE FOR HOSEA 6:6 rather than burnt offerings. Covenant faithfulness or loyalty, not mere ritual, is required of the covenant people (Mic. 6:6–8 and notes). BACK TO HOSEA 6:6

STUDY NOTE FOR HOSEA 6:7–10 These verses catalog a number of crimes associated with specific places that are infamous in Hosea’s day. Though the details are now lost, the record serves to indict the whole nation (v. 10).

6:7 like Adam. Several possible interpretations of this reference have been proposed: (1) the first man, Adam (Gen. 3); (2) a place identified with the ancient site Tell ed-Damiyeh on the Jordan River (Josh. 3:16), paralleling Gilead and Shechem (vv. 8, 9) and suggested by “there” in the second half of the verse; and (3) humanity. Because the elements of a covenant were present in God’s relationship with Adam, the doctrine of God’s covenant with Adam does not depend upon the interpretation of this text. See note on Gen. 3:1-24. BACK TO HOSEA 6:7

STUDY NOTE FOR HOSEA 6:8 Gilead. This is a mountainous region in the northern Transjordan, but the word may refer to the city of Ramoth-gilead.

evildoers. The term is used frequently in the Psalms to indicate the enemies of the righteous and of the Lord.

tracked with blood. This may allude to the fifty men of Gilead involved in the assassination of Pekahiah (2 Kin. 15:25). BACK TO HOSEA 6:8

STUDY NOTE FOR HOSEA 6:9 Shechem. An important religious and political center, Shechem is located in Ephraimite territory between Mount Gerizim and Mount Ebal (Deut. 27:4, 12–14; Josh. 8:30; 20:7; 24:1; Judg. 9:6; 1 Kin. 12:1). BACK TO HOSEA 6:9

STUDY NOTE FOR HOSEA 6:10 horrible thing. The phrase suggests a religious sin or the involvement of priests or prophets in gross wrongdoing (Jer. 5:30, 31; 18:13–15; 23:14).

whoredom. A common figure here for religious infidelity (7:4 and note). BACK TO HOSEA 6:10

STUDY NOTE FOR HOSEA 6:11 harvest. A metaphor for God’s judgment (Jer. 51:33; Joel 3:13; Matt. 13:39–43). BACK TO HOSEA 6:11

STUDY NOTES FOR HOSEA 7

STUDY NOTE FOR HOSEA 7:1 Ephraim ... Samaria. Both terms refer to the northern kingdom, of which Samaria is the capital (4:17 note). The Lord’s grace shines a light on Israel’s sins. BACK TO HOSEA 7:1

STUDY NOTE FOR HOSEA 7:2 they do not consider. They have deceived even themselves (cf. Gal. 6:7). BACK TO HOSEA 7:2

STUDY NOTE FOR HOSEA 7:3 king ... princes. The royal leaders should provide moral leadership, but they have savored instead the evil and treachery of those around them (2 Kin. 15:8–30). BACK TO HOSEA 7:3

STUDY NOTE FOR HOSEA 7:4 adulterers. They have left the Lord, to whom they were allied in the covenant, and have joined themselves with other gods and other foreign allies (2:4; 4:12–14; Jer. 9:2; 23:10–14). See Introduction: Characteristics and Primary Themes.

like a heated oven. The figures of an oven, a baker, and fire present a graphic word picture of the self-propagating passion, treachery, and wickedness that infests the political life of Israel during its last days and leads to the series of violent assassinations of its kings (2 Kin. 15:8–30). The assassination of Pekah by Hoshea (2 Kin. 15:30) may be the occasion of the remarks in vv. 4–7. BACK TO HOSEA 7:4

STUDY NOTE FOR HOSEA 7:5 day of our king. A royal celebration becomes an occasion for drunkenness, which in turn fuels more wickedness (1 Kin. 16:9, 10; Prov. 31:4, 5; Amos 6:6). BACK TO HOSEA 7:5

STUDY NOTE FOR HOSEA 7:6 they approach. Those plotting against the king, perhaps the priests (6:9). BACK TO HOSEA 7:6

STUDY NOTE FOR HOSEA 7:7 rulers ... kings. Even amid unrest that has seen four kings assassinated within twenty years (2 Kin. 15:8–30), none of the leaders have called upon God. BACK TO HOSEA 7:7

STUDY NOTE FOR HOSEA 7:8 mixes himself with the peoples. A reference to Israel’s shifting alliances with Egypt, Philistia, Aram, and Assyria.

a cake not turned. In this sarcastic figure for foolish national policy, Israel is compared to a useless half-baked cake that cannot be eaten because she has refused to turn to the Lord. BACK TO HOSEA 7:8

STUDY NOTE FOR HOSEA 7:9 devour his strength. They have made Ephraim poor by exacting tribute.

he knows it not. This repeated phrase stresses Israel’s ignorance of how politically weak and drained she has become. Lack of knowledge of God is here followed by a lack of self-knowledge and by self-deception. BACK TO HOSEA 7:9

STUDY NOTE FOR HOSEA 7:10 pride. Israel’s blindness is attributed to stubborn arrogance that testifies against her (5:5). Turning back to the Lord is Israel’s only hope (2:7; 3:5; 5:4; 6:1; Amos 4:6–12). BACK TO HOSEA 7:10

STUDY NOTE FOR HOSEA 7:11 dove. In Hosea’s era, the dove is reputed to be witless and easy to trap.

Egypt ... Assyria. Like a dove, Israel has fluttered from one nation to another seeking security and protection: Menahem submitted to Assyria and paid a vast tribute (2 Kin. 15:17–20); Pekah formed a coalition with Syria-Damascus against Assyria (2 Kin. 15:29, 37; 16:5); and Hoshea shifted his allegiance from Assyria to Egypt (2 Kin. 17:3, 4). BACK TO HOSEA 7:11

STUDY NOTE FOR HOSEA 7:12 my net. The Lord’s net of judgment will come down upon flitting Israel. BACK TO HOSEA 7:12

STUDY NOTE FOR HOSEA 7:13 redeem. This term from commercial law meaning “buy back” (Lev. 27:27–31) is used also of Israel’s deliverance from bondage (13:14; cf. Ex. 13:15; Deut. 7:8; 9:26; 15:15; Mic. 6:4).

lies. This may refer to the false ideas about the Lord that has been imported into Israel’s religion, to insincere words of repentance (6:1–3), or more generally to the broken promises of the covenant. BACK TO HOSEA 7:13

STUDY NOTE FOR HOSEA 7:14 from the heart. A responsible and loyal response, as suggested by a similar expression used in a contemporary Assyrian treaty.

wail upon their beds. This phrase could mean that they cry out to their gods on the beds of fertility-cult prostitution.

gash themselves. Cutting oneself is a pagan Canaanite ritual to cause Baal to intervene in one’s behalf (1 Kin. 18:26–29). BACK TO HOSEA 7:14

STUDY NOTE FOR HOSEA 7:16 treacherous bow. See Ps. 78:57.

insolence of their tongue. These are directed against God and His prophets (6:5).

Egypt. The Egyptians will soon mock at the fall of those who have solicited their help only intermittently. BACK TO HOSEA 7:16

STUDY NOTES FOR HOSEA 8

STUDY NOTE FOR HOSEA 8:1 trumpet. The urgent call for alarm (5:8) indicates that Assyria, like an eagle or vulture, is rapidly approaching to administer God’s judgment.

the house of the LORD. The temple in Jerusalem is at the very heart of the land of God’s people.

my covenant ... my law. Rebellion against the terms of the covenant is tantamount to rebellion against God Himself (4:6; 6:6, 7; 7:13; 8:12). BACK TO HOSEA 8:1

STUDY NOTE FOR HOSEA 8:2 we—Israel—know you. As they cry for help, the Israelites claim to know God, but their actions belie their words (6:1). They truly do not know the Lord (5:4). BACK TO HOSEA 8:2

STUDY NOTE FOR HOSEA 8:3 the good. This comprehensive term describes all the blessings under God’s covenant. It may even refer to the “Good One,” God Himself (Amos 5:14, 15; Mic. 6:8). BACK TO HOSEA 8:3

STUDY NOTE FOR HOSEA 8:4 kings ... princes. Israel’s independence from God in the political sphere is apparent in her refusal to consult God in her choice of leaders. This leads to a series of conspiracies and violent assassinations (7:3–7; cf. 2 Kin. 15:8–30).

idols. In making gods of silver and gold, Israel expresses her defiant rejection of God (v. 5; cf. Ex. 20:3–6; 34:17; Lev. 19:4). BACK TO HOSEA 8:4

STUDY NOTE FOR HOSEA 8:5 calf. A symbol of fertility and strength, the bull was frequently worshiped in the ancient Near East and is itself here described as the object of worship (10:5 note). BACK TO HOSEA 8:5

STUDY NOTE FOR HOSEA 8:7 sow the wind ... reap the whirlwind. This proverbial saying emphasizes the dire cause-and-effect relationship between sin and punishment (10:13; cf. Job 4:8; Prov. 11:18; 22:8; Gal. 6:7–9). BACK TO HOSEA 8:7

STUDY NOTE FOR HOSEA 8:9 gone up to Assyria. Probably a reference to Hoshea’s submission to Assyria in his attempt to keep the power that he seized following his murder of Pekah (7:11; cf. 2 Kin. 15:30; 17:3).

wild donkey. Using a wordplay between the Hb. for “wild donkey” and the Hb. name Ephraim, Hosea condemns Ephraim (Israel) for stubbornly rejecting the Lord’s company. BACK TO HOSEA 8:9

STUDY NOTE FOR HOSEA 8:10 I will soon gather them. This gathering is for judgment, not restoration (Joel 3:2; Zeph. 3:8).

the king and princes. The king of Assyria (Is. 10:8). BACK TO HOSEA 8:10

STUDY NOTE FOR HOSEA 8:11 altars for sinning. Although built to atone for sin, northern altars instead have become places to sin. BACK TO HOSEA 8:11

STUDY NOTE FOR HOSEA 8:13 return to Egypt. God threatens them with captivity, here symbolized by the land where Israel was once enslaved (9:3; cf. Ex. 1:8–14; Deut. 28:68). BACK TO HOSEA 8:13

STUDY NOTE FOR HOSEA 8:14 palaces ... strongholds. Israel’s confidence that buildings and fortifications bring spiritual, political, or military security is misguided.

fire. See Amos 1:4, 7, 10, 12, 14. BACK TO HOSEA 8:14

STUDY NOTES FOR HOSEA 9

STUDY NOTE FOR HOSEA 9:1–9 Because of divine judgment on her covenant disobedience, Israel will not enjoy the fruit of the land (Deut. 28:18), nor will she celebrate the annual agricultural feasts (Deut. 16:1–17 and notes).

9:1 threshing floors. The flat, open area used for threshing wheat and barley is also a place where Israel has prostituted herself by indulging in sensual activities related to the fertility worship of Baal. BACK TO HOSEA 9:1

STUDY NOTE FOR HOSEA 9:2 wine vat. This device is used for both wine and oil. BACK TO HOSEA 9:2

STUDY NOTE FOR HOSEA 9:3 the land of the LORD. Also called the Lord’s “house” (8:1; 9:15), the Promised Land is owned by the Lord and not by Baal—or even by Israel (Lev. 25:23 and note). Exile from this land is another consequence of Israel’s idolatry.

return to Egypt. See note on 8:13.

unclean food. Other nations and the food they produce are considered unclean (Ezek. 4:13; Amos 7:17). BACK TO HOSEA 9:3

STUDY NOTE FOR HOSEA 9:4 mourners’ bread. Food in the house of mourners is unclean because of contact with a dead body (Num. 19:11–22; Deut. 26:14).

house of the LORD. They will be unable to sanctify their food through sacrifice while in exile. BACK TO HOSEA 9:4

STUDY NOTE FOR HOSEA 9:5 the appointed festival. A probable reference to the annual fall harvest Feast of Booths or Tabernacles (Lev. 23:33–43; Deut. 16:13–15). BACK TO HOSEA 9:5

STUDY NOTE FOR HOSEA 9:6 destruction. The Assyrian invasions.

Memphis shall bury them. Here poetically paired with Egypt, this Egyptian city is known for its great cemeteries, tombs, and pyramids.

precious things of silver ... tents. The abandoned tents and valuables may be religious shrines and idols, or their personal property in general. BACK TO HOSEA 9:6

STUDY NOTE FOR HOSEA 9:7 prophet is a fool. In their sin, the Israelites have considered the Lord’s prophets to be foolish and idle talkers.

man of the spirit. Used in parallel with “prophet,” this is probably another expression for “man of God” (1 Sam. 10:6; 1 Kin. 18:12; 22:21–28; 2 Kin. 2:9, 16).

mad. The Hb. word indicates a nonsensical babbler or madman (1 Sam. 21:13–15; 2 Kin. 9:11; Jer. 29:26). BACK TO HOSEA 9:7

STUDY NOTE FOR HOSEA 9:8 watchman ... fowler’s snare. The prophets keep watch over Israel (5:8; cf. Jer. 6:1; Ezek. 3:17; 33:1–7). But the one who has sounded the alarm now finds himself hunted like an animal and an object of hostility.

the house of his God. The temple (8:1 note). BACK TO HOSEA 9:8

STUDY NOTE FOR HOSEA 9:9 Gibeah. A town infamous for the gang rape of the Levite’s concubine and the war that followed (Judg. 19–21). The gravity of Israel’s former sins also shows how deeply they require a complete renewal of their nature. BACK TO HOSEA 9:9

STUDY NOTE FOR HOSEA 9:10 grapes in the wilderness. An unusual and delicious find.

first fruit on the fig tree. The early fig that ripens on the previous year’s sprouts is not only very tender but quite uncommon (cf. Is. 28:4). These images stress how exceptional and pleasing was the Lord’s initial covenant relationship with Israel.

Baal-peor. A reference to Israel’s sexual and spiritual adultery in the wilderness (Num. 25 and notes)—behavior that is paralleled by Hosea’s contemporaries.

became detestable. By joining themselves to Baal-peor, the god of shame, the Israelites themselves became detestable. BACK TO HOSEA 9:10

STUDY NOTE FOR HOSEA 9:11 glory. Possibly her political and military power, but the context suggests that it is her large population. The blessing on Joseph and Ephraim had made them fruitful (Gen. 48:16; 49:22–26).

no birth. The practice of fertility religion generates a fertility curse, not a blessing (Deut. 28:18). BACK TO HOSEA 9:11

STUDY NOTE FOR HOSEA 9:14 Give them. Hosea responds in prayer, asking that God’s fertility blessings be withdrawn (Gen. 49:25; Ex. 23:26; Deut. 28:4, 11). The prophet can only agree with God’s righteous judgment. Israel has sought fertility from Baal, but Hosea prays that the God of Israel will answer with infertility. BACK TO HOSEA 9:14

STUDY NOTE FOR HOSEA 9:15 Gilgal. See note on 4:15; cf. 12:11.

drive them out of my house. Although the emphasis here is upon expulsion from the temple, this punishment parallels God’s banishment of the Canaanites (Ex. 23:29, 30; 33:2; Josh. 24:18; Judg. 6:9). See note on 8:1. BACK TO HOSEA 9:15

STUDY NOTE FOR HOSEA 9:16 Ephraim ... fruit. “Ephraim” sounds like “fruit” in Hebrew, and the wordplay ironically underscores the tragedy of Ephraim’s fruitlessness (Gen. 41:52). The name of this leading northern tribe is often used in Scripture for the entire northern kingdom of Israel. BACK TO HOSEA 9:16

STUDY NOTE FOR HOSEA 9:17 My God. Unlike the people who have turned away from God, the prophet has remained faithful to the covenant.

wanderers. Having wandered from God (7:13), the Israelites, like Cain, are destined to be exiled, with no true home (Deut. 28:64, 65). BACK TO HOSEA 9:17

STUDY NOTES FOR HOSEA 10

STUDY NOTE FOR HOSEA 10:1–8 In this section, unlike in the preceding and following sections, the Lord does not speak, but the prophet speaks about Him.

10:1 more his fruit increased ... more altars he built. Israel has given the credit for prosperity to their idols, and they have devoted more resources to the pagan cult whenever their prosperity has increased. BACK TO HOSEA 10:1

STUDY NOTE FOR HOSEA 10:2 heart is false. The covenant requires single-minded devotion to the Lord (Deut. 6:5); Israel’s divided loyalties call forth the judgment predicted in the covenant curses pronounced by Moses (Deut. 29:14–29). BACK TO HOSEA 10:2

STUDY NOTE FOR HOSEA 10:3 no king. Whether the king is still on the throne and about to be deposed, or he has already been deposed, he is useless without God’s blessing. BACK TO HOSEA 10:3

STUDY NOTE FOR HOSEA 10:4 poisonous weeds. Or “wormwood,” as the Hb. term is translated in Amos 6:12. BACK TO HOSEA 10:4

STUDY NOTE FOR HOSEA 10:5 Samaria. The capital city of the northern kingdom.

calf of Beth-aven. The calf and its priests (2 Kin. 23:5; Zeph. 1:4) are probably not representative of a foreign deity. Rather, they exemplify a highly perverse form of worshiping the Lord in Israel (cf. 8:5 note; 13:2 note; 1 Kin. 12:31–33). This is likely a reference to the calf of Bethel erected by Jeroboam I (cf. 4:15).

mourn. Hosea mocks the pious emotions that the people manifest for an idol. BACK TO HOSEA 10:5

STUDY NOTE FOR HOSEA 10:8 high places of Aven. See 4:13–15.

Cover us ... Fall on us. The words speak of overwhelming devastation from the Lord. The people would rather die than face further judgments from Him. The passage is quoted by Jesus in Luke 23:30, and it is alluded to in Rev. 6:16. BACK TO HOSEA 10:8

STUDY NOTE FOR HOSEA 10:9 Gibeah. See note on 9:9. BACK TO HOSEA 10:9

STUDY NOTE FOR HOSEA 10:10 double iniquity. May refer to the past sin at Gibeah and the present sin of Israel, to Israel’s religious sin and political faithlessness, or simply to Israel’s repeated and unyielding transgressions. BACK TO HOSEA 10:10

STUDY NOTE FOR HOSEA 10:11 Ephraim ... Judah. Both kingdoms are in view.

trained calf ... loved to thresh. A positive image of Israel’s original calling as a teachable animal without a muzzle and free to eat as it threshes the harvested grain because it willingly does what it is told (11:4; cf. Deut. 25:4; Prov. 12:10; Jer. 50:11).

fair neck. That is, a strong neck capable of arduous work. Israel has not fulfilled the Lord’s expectations. The easy yoke of covenant blessings will be replaced by the hard yoke of covenant curses in order to teach them obedience. BACK TO HOSEA 10:11

STUDY NOTE FOR HOSEA 10:12 steadfast love. See note on Ex. 15:13. Sowing what is right and good brings a harvest of blessing from the Lord. Here is another call to repentance from the prophet.

break up your fallow ground. When virgin and fallow ground is plowed, it produces a particularly abundant harvest.

rain righteousness. God must give the harvest (1 Cor. 3:6, 7). BACK TO HOSEA 10:12

STUDY NOTE FOR HOSEA 10:13 plowed iniquity. Instead of cultivating a fruitful relationship with God, Israel has planted, reaped, and eaten wickedness and dishonesty (8:7; Gal. 6:7–9).

Because you have trusted in ... your warriors. The punishment God will bring (a military defeat) is directly related to Israel’s sin of depending on its own military power and not on the Lord (Jer. 9:23, 24). BACK TO HOSEA 10:13

STUDY NOTE FOR HOSEA 10:14 Shalman destroyed Beth-arbel. Hosea’s original audience must remember this now-unknown event as particularly brutal. Shalman is an unknown figure. He has been identified variously as Shalmaneser III of Assyria (859–824 B.C..), Shalmaneser V (727–722 B.C..), and Salamanu, a contemporary Moabite king. Beth-arbel is often identified with the site of Irbid in Gilead. BACK TO HOSEA 10:14

STUDY NOTE FOR HOSEA 10:15 Bethel. Often ironically called “Beth-aven” by Hosea (4:15 note; 5:8; 10:5).

At dawn. The time for battle to begin. BACK TO HOSEA 10:15

STUDY NOTES FOR HOSEA 11

STUDY NOTE FOR HOSEA 11:1–11 In language as tender as the story of the prodigal son (Luke 15:11–32), God, the loving parent, proclaims His compassion for Israel. In spite of rebellion, God’s election cannot be defeated. Beyond judgment there is hope.

11:1 loved. The language of love is used to describe both the father-son relationship and the covenantal relationship between a suzerain and vassal in ancient Near-Eastern treaties (Deut. 6:5; 7:8, 13; 10:15; 23:5).

out of Egypt I called my son. Here and in v. 4, reference is made to God’s deliverance of Israel from slavery in Egypt (Ex. 4:22). Jesus, as the true Israel, was also brought out of Egypt (Matt. 2:15). BACK TO HOSEA 11:1

STUDY NOTE FOR HOSEA 11:2 they were called ... they went away. The Hebrew of this verse is difficult to translate. The meaning may be that the pagans or their gods, the Baals, have tempted Israel, causing the nation to depart from the Lord. Alternatively, those who are called may be the prophets, whose messages are ignored as Israel went after other gods. BACK TO HOSEA 11:2

STUDY NOTE FOR HOSEA 11:3 I ... taught Ephraim to walk. Probably a reference to God’s tender leading of Israel through the wilderness to the Promised Land as a father leads a little child.

I healed them. God spared Israel from harm during the formative wilderness period (Ex. 15:26). BACK TO HOSEA 11:3

STUDY NOTE FOR HOSEA 11:4 cords ... bands ... yoke ... fed. The imagery apparently returns to Israel as a work animal (10:11), but here God is pampering the creature by easing the yoke and reins on it. BACK TO HOSEA 11:4

STUDY NOTE FOR HOSEA 11:5 They shall not ... Egypt. The Hb. word for “not” here seems to indicate that Israel will not return to Egypt (symbolic for bondage; cf. 8:13 note), but such a reading appears to conflict with 8:13; 9:3; and 11:11. Some render this phrase as a rhetorical question (“shall he not return?”), while others emend the Hb. word for “not” to mean “to it.” Another reading, however, is indicated by the context of divine mercy in this passage (vv. 4, 8). Israel shall not return to Egypt (i.e., to her status before God called her as His covenant people, Deut. 4:34), but she will be punished for her sins by Assyria. In other words, she will not return to the oppression of Pharaoh but will come under the oppression of the king of Assyria.

Egypt ... Assyria. See notes on 8:13; 9:3. Though deserved, the effect of this judgment is tempered in v. 11. BACK TO HOSEA 11:5

STUDY NOTE FOR HOSEA 11:6 their cities. With fortified cities they are self-reliant (8:14).

gates. Some suggest that this difficult Hb. word refers to people, specifically to false prophets who supplied the military counsel mentioned later in the verse. BACK TO HOSEA 11:6

STUDY NOTE FOR HOSEA 11:8 How can I give you up. Here God is speaking directly to Israel. The contrast with vv. 5–7 heightens the impact of this deeply personal declaration of relentless compassion.

Admah ... Zeboiim. These two cities on the plain near the southern end of the Dead Sea (Gen. 10:19; 14:2, 8) were destroyed along with Sodom and Gomorrah (Gen. 19:23–25), thus becoming examples of God’s wrath (Deut. 29:23; Jer. 49:18). BACK TO HOSEA 11:8

STUDY NOTE FOR HOSEA 11:9 Holy One. Holiness denotes God’s moral perfection. Men seek revenge, but God works salvation. BACK TO HOSEA 11:9

STUDY NOTE FOR HOSEA 11:10 They shall go after the LORD. Restoration, not destruction, is the goal of God’s judgment of His covenant people. BACK TO HOSEA 11:10

STUDY NOTE FOR HOSEA 11:11 God compassionately tempers the effect of the judgment pronounced in v. 5. Although the people have breached the Mosaic covenant and deserve to experience its curses without mitigation, God promises that they will be restored to the land.

from Egypt ... Assyria. Again Egypt and Assyria are paired to symbolize the judgment of God’s people through exile (8:13 note; 9:3; 11:5). BACK TO HOSEA 11:11

STUDY NOTE FOR HOSEA 11:12–12:14 This section accuses Israel of betrayal and pronounces judgment. Recurrent themes are the past treachery of Israel (artistically linked with episodes from the life of Jacob) and the rejection of the word of the Lord as spoken by the prophets.

11:12 surrounded me with lies. The northern kingdom lacks integrity before God.

Judah still walks with God. The Hebrew is difficult to translate. As rendered here, Judah is viewed positively and contrasted with Ephraim (i.e., Israel). But some translate the phrase to speak of Judah as “unruly against God,” and thus like Ephraim. BACK TO HOSEA 11:12

STUDY NOTES FOR HOSEA 12

STUDY NOTE FOR HOSEA 12:1 feeds on. See Prov. 15:14; Is. 44:20.

wind ... east wind. These images of futility (Job 15:2; Eccl. 1:14) and destruction (13:15; cf. Jer. 18:17) are applied to Israel’s alliances with Assyria (5:13; 7:11; 8:9; 14:3; cf. 2 Kin. 17:3) and Egypt (7:16 note; cf. 2 Kin. 17:4). Such alliances are not merely poor foreign policy but expressions of faithlessness against the Lord.

falsehood. Examples of deception include Israel’s vacillation between Assyria and Egypt (7:11), and playing off the latter against the former (2 Kin. 17:3, 4).

oil. Gifts are often given when making covenants. BACK TO HOSEA 12:1

STUDY NOTE FOR HOSEA 12:2 indictment. As in 4:1, the Lord acts as plaintiff, judge, and prosecutor in a court scene, bringing a covenant lawsuit against His people. He calls for punishment (v. 2) but also reconciliation (v. 6).

Jacob. That is, Israel (10:11; cf. Gen. 32:28). BACK TO HOSEA 12:2

STUDY NOTE FOR HOSEA 12:3 took. The Hebrew here is the root for “Jacob” (Gen. 25:26) and is translated “cheated” in Gen. 27:36. BACK TO HOSEA 12:3

STUDY NOTE FOR HOSEA 12:4 strove with the angel. The Hb. root for “strive” is given as the source of the name “Israel” in Gen. 32:28. In tenaciously seeking God’s blessing, Jacob set a positive example for the nation (v. 6).

Bethel. The place where God made Himself known to Jacob (Gen. 28:12–19; 35:1–15). See note on 4:15. BACK TO HOSEA 12:4

STUDY NOTE FOR HOSEA 12:5 the LORD, the God of hosts. A doxology, similar to those in Amos (Amos 4:13; 5:8, 9; 9:5, 6), here reminds Israel that the covenant God of the patriarchs (the Lord) is the God of hosts, the commander of Israel’s armies, and sovereign over all creation (Zech. 1:3 note).

memorial name. See Ex. 3:15. BACK TO HOSEA 12:5

STUDY NOTE FOR HOSEA 12:6 return. Like Jacob, who returned to Bethel to fulfill his vow (Gen. 35:1–15), Israel must return to the Lord. BACK TO HOSEA 12:6

STUDY NOTE FOR HOSEA 12:7 merchant. The merchant Ephraim has been dishonest and cruel. BACK TO HOSEA 12:7

STUDY NOTE FOR HOSEA 12:9 I am the LORD your God ... Egypt. The statement is one of self-presentation. It introduces the following expression of God’s will to His covenant people (Ex. 20:2; Deut. 5:6).

tents ... appointed feast. A reference to the Feast of Booths, when the people live in booths in memory of Israel’s time in the wilderness after leaving Egypt (Lev. 23:43). Just as Israel was judged with forty years of wilderness wandering (Num. 14:33), here Israel is threatened with the “wilderness” of exile from the land. BACK TO HOSEA 12:9

STUDY NOTE FOR HOSEA 12:10 spoke to the prophets. No one can plead ignorance as an excuse (6:5; 12:13).

visions. A mode of revelation to the prophets (Num. 12:6; Job 33:14–16).

parables. These “parables” are figures of speech bearing divine messages (2 Sam. 12:1–4; Ps. 78:2; Is. 5:1–7; Ezek. 17:2–10). BACK TO HOSEA 12:10

STUDY NOTE FOR HOSEA 12:11 Gilead. This region east of the Jordan, bordered by Moab on the south and Bashan on the north, is a place of illegal sacrifices, bloodshed, and idolatry. It is conquered by Assyria in 734–732 B.C.. (6:8; cf. 2 Kin. 15:29).

Gilgal. See note on 4:15.

heaps on the furrows. Large stones struck by the farmer’s plow are piled in heaps. BACK TO HOSEA 12:11

STUDY NOTE FOR HOSEA 12:12 land of Aram. Paddan-aram (Gen. 28:2, 5).

served ... guarded. Hosea compares Jacob’s service to secure a wife from a foreign country with God’s rescue of His people from Egypt. BACK TO HOSEA 12:12

STUDY NOTE FOR HOSEA 12:13 prophet ... prophet. The first prophet is clearly Moses (Deut. 18:15; 34:10–12) and the second probably is as well. The preserving prophet could, however, be a later prophet such as Samuel (Jer. 15:1) or Elijah (1 Kin. 19:9–18). BACK TO HOSEA 12:13

STUDY NOTE FOR HOSEA 12:14 Ephraim has given bitter provocation. Again God’s covenant faithfulness (v. 13) is contrasted with Israel’s faithlessness. The Lord has been provoked by the worship of pagan gods (Deut. 32:21), but here even more offenses seem involved.

bloodguilt. A reference either to murder itself (4:2; 5:2; 6:8) or, as in ancient legal texts, to any capital crime. The verse concludes the lawsuit, and is parallel in structure to v. 2, which introduces the section. Covenant election entails covenant responsibility. BACK TO HOSEA 12:14

STUDY NOTES FOR HOSEA 13

STUDY NOTE FOR HOSEA 13:1 This begins an announcement of judgment for sins past (v. 1) and present (v. 2).

Ephraim. See note on 4:17.

Baal. See 2:7, 8, 17; 9:10; 11:2.

died. Because of its idolatry, the northern kingdom (Ephraim) is regarded as spiritually dead and lifeless. BACK TO HOSEA 13:1

STUDY NOTE FOR HOSEA 13:2 metal images ... idols ... calves. The collective picture is of small statues of calves molded of bronze and overlaid with silver (Ex. 32:4, 8; 34:17; Lev. 19:4; Deut. 19:16). The calf idol is Canaanite and linked with Baal worship, but the idolaters probably also associate it in their own minds with the Lord (8:5, 6; 10:5 and notes).

kiss. An act of devotion, adoration, or appeasement (1 Kin. 19:18). BACK TO HOSEA 13:2

STUDY NOTE FOR HOSEA 13:3 mist ... dew. See 6:4. Something that is fleeting and insubstantial. BACK TO HOSEA 13:3

STUDY NOTE FOR HOSEA 13:4 See note on 12:9.

you know no God but me. This statement contrasts with the idolatry of v. 2. The statement, reminding Israel that the covenant relationship is exclusive, is cast in the language of the first commandment (Ex. 20:2, 3; Deut. 5:6, 7) and adds the idea of “knowing” God. Other so-called gods are worshiped, but only the one true God can be “known” (Introduction: Characteristics and Primary Themes). Further linkage to the covenant requirements of the Decalogue is evident in the description of Israel’s idolatry (vv. 1, 2), a clear violation of the second commandment (Ex. 20:4–6; Deut. 5:8–10). BACK TO HOSEA 13:4

STUDY NOTE FOR HOSEA 13:5 I who knew you. Israel is represented in corporate solidarity by the Hb. singular word for “you.” This form of the pronoun emphasizes the personal nature of God’s covenant relationship with His people. See Introduction: Characteristics and Primary Themes; note on Gen. 17:7.

wilderness. During the difficult wilderness wanderings, God knew His people and was preparing them. Similarly, God will use the “wilderness” of exile to reclaim Israel (2:14–16). BACK TO HOSEA 13:5

STUDY NOTE FOR HOSEA 13:6 Describes a step-by-step process of descent in morals and worship (Deut. 32:10–18; Jer. 2) due to material prosperity and self-reliance.

forgot. This pitiful climax stands in sharp contrast to the former days of knowledge (cf. vv. 4, 5 and notes; cf. Deut. 8:11–20). BACK TO HOSEA 13:6

STUDY NOTE FOR HOSEA 13:7–9 This startling comparison of God to ferocious wild beasts that devour the flock echoes the covenant curses for disobedience (Lev. 26:21, 22; Deut. 32:24; Ezek. 14:21). These images depict the severity of divine judgment (5:14; cf. Prov. 17:12; Jer. 5:6; Lam 3:1–18). BACK TO HOSEA 13:7

STUDY NOTE FOR HOSEA 13:9 your helper. Israel’s destruction is explained here in terms of the nation’s rebellion against her Divine Helper. There is no help like God (Ex. 18:4; Deut. 33:26–29; Ps. 10:14; 54:4; 115:9–11; 121:2–8; 146:5). To oppose Him is to invite destruction. BACK TO HOSEA 13:9

STUDY NOTE FOR HOSEA 13:10 Give me a king. On Israel’s request for a monarchy, see 1 Sam. 8. On that occasion, the people’s asking for a king meant that they had rejected God as King (1 Sam. 13:9, 10). Their sense of security in having a king was a delusion. BACK TO HOSEA 13:10

STUDY NOTE FOR HOSEA 13:11 gave ... took. Though describing past action, the Hb. verb tense suggests an ongoing process of giving and taking. The king is not specified. Perhaps this is a reference to the royal assassinations of Hosea’s time (3:4; 7:7; 8:4; 10:3; cf. 2 Kin. 15:8–31; 17:1–6), to an early king such as Saul (who was alive when kingship was first requested), or even to all of the kings of the north (all twenty of whom “did what was evil in the sight of the Lord”). BACK TO HOSEA 13:11

STUDY NOTE FOR HOSEA 13:12 Lest they be diminished or forgotten, transgressions are figuratively tied up and then stored in a safe place for future retribution (7:2; 9:9; cf. Deut. 32:34, 35; Job 14:17).

Ephraim. See note on 4:17. BACK TO HOSEA 13:12

STUDY NOTE FOR HOSEA 13:13 The predicament of Israel facing certain judgment is vividly compared to that of a mother and child during an unsuccessful birth (cf. 2 Kin. 19:3). This complex word picture compares Israel both to the mother (who faces sorrow and certain death) and to the child (who stubbornly refuses to be safely delivered).

an unwise son. Israel is depicted as a fetus that fails to position itself properly in the womb for delivery. This surprising figure relates to the theme of failure to acknowledge God. BACK TO HOSEA 13:13

STUDY NOTE FOR HOSEA 13:14 Compassion is hidden from my eyes. The Hb. for “pity” can have the sense of “repentance” or “regret.” God will not “repent” (i.e., change His mind) of His intention to vanquish death for His people. Paul quotes part of this verse in 1 Cor. 15:55. BACK TO HOSEA 13:14

STUDY NOTE FOR HOSEA 13:15 Though he may flourish. Refers to Ephraim, whose name is from the same Hb. root as “fruitful” (9:16 note).

east ... wind of the Lord. Cf. 12:1 and note. Here this destructive force is a symbol for Assyria as God’s weapon of judgment against Israel (Introduction: Occasion; Is. 10:5, 6). BACK TO HOSEA 13:15

STUDY NOTE FOR HOSEA 13:16 Samaria. The capital city and driving force behind the northern kingdom’s rebellion.

fall ... dashed ... ripped. Figurative language for destruction (vv. 3, 8, 15) here gives way to chilling expressions of hard reality. BACK TO HOSEA 13:16

STUDY NOTES FOR HOSEA 14

STUDY NOTE FOR HOSEA 14:1–3 The prophet speaks to the people, urging repentance, before conveying God’s promise of blessing (vv. 4–8).

14:1 Return. This thematic exhortation to return (2:7; 3:5; 6:1; 7:10; 12:6) is now addressed to those who have already fallen because of their sins. BACK TO HOSEA 14:1

STUDY NOTE FOR HOSEA 14:2 Take with you words. Words of confession accompanied by obedience please God, not half-hearted sacrifices (5:6; 6:6; 8:11–13). A precise wording for confession is suggested in vv. 2, 3.

the vows of our lips. Or, “fruit of our lips” (text note). The Hb. words for “bull calves” (here rendered “vows”) and “fruit” are similar. Cf. Prov. 12:14; 13:2; Heb. 13:15. BACK TO HOSEA 14:2

STUDY NOTE FOR HOSEA 14:3 Assyria ... horses. Israel is to give up trusting in foreign political powers (5:13; 7:11; 12:1), in her own military strength (10:13; cf. Ps. 33:16, 17), and in idolatrous and syncretistic religion (2:8, 13; 3:1; 4:12; 8:5, 6; 10:5, 6; 13:2).

orphan finds mercy. This expression alludes to the earlier theme of loss and restoration of love illustrated by Hosea’s marriage and his daughter, Lo-ruhama (1:6; 2:2–4, 14–23). See Introduction: Characteristics and Primary Themes. BACK TO HOSEA 14:3

STUDY NOTE FOR HOSEA 14:4 I will heal. The promise of healing begins to be realized when Israel returns from its sixth-century exile in Babylon. It finds much greater fulfillment in Jesus Christ and His church, and is consummated at His second coming.

apostasy. Israel’s characteristic unfaithfulness (4:10–12; 5:4; 7:4; 11:7) will be healed by the great Healer, whose anger is now turned away.

love them freely. In this love song, we hear again the deep affection of God for His elect. This undeserved love is what the NT calls grace (Rom. 5:15; Eph. 2:5, 8). BACK TO HOSEA 14:4

STUDY NOTE FOR HOSEA 14:5–7 In this section, resplendent with the language of love, colorful metaphors drawn from plant life—a blossoming lily (Song 2:1, 16), a deeply rooted, sprouting and fragrant cedar of Lebanon (Pss. 92:12; 104:16), a splendid olive tree (Ps. 52:8; Jer. 11:16), a shade tree (Song 2:3; Ezek. 17:22, 23), flourishing grain (2:8, 22), a flowering vine (10:1; cf. Is. 5:1–7) and the fruit of the vine—depict a vigorous, renowned, stable, and prosperous Israel flourishing under God, who is likened to the life-giving dew (Deut. 33:13). BACK TO HOSEA 14:5

STUDY NOTE FOR HOSEA 14:8 evergreen cypress. Like a tree renowned as a symbol of life (cf. Gen. 3:22; Rev. 22:2), God will give fruit to fruitless Ephraim (9:16 note). BACK TO HOSEA 14:8

STUDY NOTE FOR HOSEA 14:9 Whoever is wise. This epilogue challenges every generation to consider carefully the ways of the Lord that are presented in the book (cf. Ps. 1; 18:21; Prov. 10:29). The choices that Israel—and every generation of God’s people—faces are also set before the reader: wisdom or folly; discipleship or rebellion; life or death. The wise will “choose life” (Deut. 30:19, 20). BACK TO HOSEA 14:9

FOOTNOTES FOR HOSEA 1

1 Hebrew Lo-ruhama, which means she has not received mercy 2 Hebrew Lo-ammi, which means not my people 3 Hebrew I am not yours 4 Ch 2:1 in Hebrew 5 Or Sons

FOOTNOTES FOR HOSEA 2

1 Ch 2:3 in Hebrew 2 Hebrew ammi, which means my people 3 Hebrew ruhama, which means she has received mercy 4 Hebrew your

1 Achor means trouble; compare Joshua 7:26 2 Hebrew break 3 Jezreel means God will sow 4 Hebrew Lo-ruhama 5 Hebrew Lo-ammi

FOOTNOTES FOR HOSEA 3

6 A shekel was about 2/5 ounce or 11 grams; a homer was about 6 bushels or 220 liters; a lethech was about 3 bushels or 110 liters

FOOTNOTES FOR HOSEA 4

1 Or for your people are like those who contend with the priest

1 Or sin offering

1 Hebrew shields 2 Hebrew her

FOOTNOTES FOR HOSEA 5

3 Or in his presence

1 Or after you 2 Or to follow human precepts 3 Or to King Jareb

FOOTNOTES FOR HOSEA 6

1 Septuagint mercy

FOOTNOTES FOR HOSEA 7

1 Or in his presence

1 Or to the Most High

FOOTNOTES FOR HOSEA 8

2 Hebrew He has

1 Or shall go up in flames

FOOTNOTES FOR HOSEA 9

1 Or like Tyre 2 Hebrew to him who slaughters

FOOTNOTES FOR HOSEA 10

1 Hebrew He 2 Or calves 3 Or has gone into exile 4 Or to King Jareb 5 Or counsel 6 Hebrew the children of injustice

FOOTNOTES FOR HOSEA 11

1 Or humaneness; Hebrew man 2 Or surely 3 Or into the city 4 Ch 12:1 in Hebrew

FOOTNOTES FOR HOSEA 12

1 Hebrew him

FOOTNOTES FOR HOSEA 13

1 Hebrew according to their pasture 2 Or I will destroy

1 Ch 14:1 in Hebrew

FOOTNOTES FOR HOSEA 14

2 Septuagint, Syriac pay the fruit

1 Hebrew his 2 Hebrew him

The BOOK of

Joel

TITLE AND AUTHOR

Joel is the prophetic speaker of the words of the text (1:1). His name is a compound in Hebrew that literally means “Yahweh is God.” Since he is unknown from any other texts in the Old Testament, what we do know of him derives solely from the book itself. Joel’s keen interest in Jerusalem, particularly in the temple and its functionaries (e.g., 1:9, 13, 14; 2:14–17, 32; 3:1, 6, 16, 17), suggests that he lived in Jerusalem and may have often ministered near the temple.

DATE

There are no specific chronological indicators within the book to help determine the date of its composition. Many scholars today date its writing to the time of the exile, after the destruction of Jerusalem at the hands of the Babylonians (586 B.C.). Those who hold to this dating scheme often rely on arguments from silence, such as the fact that no king is mentioned nor is Israel, the northern kingdom, spoken of. However, the setting of the prophecy is in the land of Judah, and temple worship is spoken of throughout the book. This evidence points to the fact that the book of Joel is not exilic but was written before Judah fell to Babylon. With all that in mind, however, it is perhaps best to conclude with Calvin that the date of the book cannot be known with certainty.

OCCASION

The occasion of the book of Joel concerns a locust plague that descended upon Judah, one without parallel in the country’s history (1:2). The basic economy was ruined (1:11, 12). Even the sacrificial offerings in the temple were discontinued because of the vast agricultural devastation (1:13). Joel believed this plague to be God’s judgment on Judah because they were unrepentant (2:12, 13). It was, however, merely a temporal judgment but one that served as a warning or foretaste of a greater judgment that God will bring on impenitent people in the form of the eschatological “day of the Lord.”

GENRE AND LITERARY FEATURES

The book of Joel is a work of prophecy that is relayed primarily in a poetic fashion. The use of line parallelism, an indicator of Hebrew poetry, is prominent in the prophecy. For example, Joel 1:11 says,

Be ashamed, O tillers of the soil;

wail, O vinedressers,

for the wheat and the barley,

because the harvest of the field has perished.

The prophet also employs numerous figures of speech, another indicator of Hebrew poetry, to provide vivid descriptions of his message. His use of symbolism, particularly in the locust plague, is a key feature of the book.

Joel’s prophecy is highly structured around the themes of judgment, deliverance, and “the day of the Lord.” The writer uses this repetition to underscore and emphasize the certainty of judgment. Beginning at 2:28, the pivot or hinge of the book is the monumental description of God pouring out His Spirit on His people. By the close of the book, great hope is held out for a restored Judah, Jerusalem, and proper temple worship.

CHARACTERISTICS AND PRIMARY THEMES

The principal theme of the book of Joel is “the day of the Lord,” a time of direct divine intervention in human history to reorder affairs on earth. This theme is associated with judgment upon Israel and Judah as well as the overthrow of their enemies. Such interventions in the flow of world history anticipated the final divine transformation of the day of judgment. Specifically the day of the Lord in Joel is focused on a future judgment against Judah and Jerusalem (2:32), and ultimately against all the nations of the world (3:1, 2). The day of the Lord also holds out a hope of restoration after judgment in which there will be a future deliverance for a repentant Israel (2:32).

Repentance is another key theme in Joel’s prophetic message. The call to repentance is given not merely to a select number of the covenant community but rather to all the Lord’s people who are called to return to Him: young and old, men and women, leaders and followers, and even those who might otherwise be exempted from community responsibilities (nursing mothers and newlyweds, 1:13, 14; 2:15–17). The return to God that Joel calls for involves the whole person. Such repentance is to be manifested externally through actions such as mourning, weeping, crying out to the Lord, and fasting (1:13, 14; 2:15–17). Because merely external or ritual manifestations of repentance are not adequate, the Lord calls the people also to show the sincerity of repentance by returning to the Lord “with all” their hearts (2:12, 13). Joel also reminds God’s people that motivation for repentance lies firmly in the nature of God: “he is gracious and merciful, slow to anger, and abounding in steadfast love” (2:13). Joel stresses that the hope of restoration lies ultimately in God, who exercises His sovereign freedom and grace in granting repentance and forgiveness to the people.

THEOLOGY OF JOEL

The book of Joel follows a pattern found in the majority of the prophetic books of the OT: oracles of judgment followed by oracles of salvation. Underpinning this common prophetic refrain is belief in the sovereignty of God. When, for example, Joel describes the locust plague that struck Judah (and symbolizes an invading army), he believes that it is the Lord who brought it (1:15; 2:11, 25). The ensuing repentance and salvation of the people also unfolds according to the providence of God (2:28, 29). Nature itself is at the beck and call of the Lord. Joel thus demonstrates that the Lord’s sovereign control extends to all things, including nature and human events. This complex vision of both the judgment and salvation of God leads to the declaration, “So you shall know that I am the Lord your God, who dwells in Zion, my holy mountain” (3:17).

The stress on the day of the Lord in Joel is also a significant contribution to biblical eschatology (doctrine of last things). Joel reminds readers that they cannot take present peace or prosperity for granted, that there is a day of judgment coming for the whole world in which all will have to make an account before God (3:1, 2). On that day, all who have not turned to the one true Lord through His Son, Jesus Christ, will find themselves under divine wrath.

JOEL IN THE LARGER STORY OF THE BIBLE

The book of Joel has had an important place in the life of the church. The New Testament indicates that Jesus and His followers were familiar with the writings of Joel. The book’s influence is most evident in the New Testament passages that speak of the end times. They use Joel’s vivid images to describe the day of the Lord and the plague of locusts (e.g., Mark 13:24; Luke 21:25; Rev. 6:12, 13; 9:2, 3). Also important are the promises in Joel 2:28–32, which Peter quotes at Pentecost, claiming they have reached their fulfillment in the outpouring of the Holy Spirit on the disciples in Jerusalem (Acts 2:16–21). Paul in Rom. 10:13 also refers to the prophecy, using Joel 2:32 to show that “there is no distinction between Jew and Greek.” Salvation is offered to all peoples. As Joel states: “Everyone who calls on the name of the Lord shall be saved” (2:32).

The church has continued to find the teaching in the book of Joel on the day of the Lord to be an important source of hope and comfort on the one hand, and a word of warning on the other. In times of distress and trouble, Christians have found the promises about the ultimate blessing, protection, and vindication of the Lord’s covenant community to be consoling and inspiring. At the same time, Joel’s graphic depiction of the dreadful aspects of the day of the Lord has served as a reminder of God’s holiness and judgment, and as a continuing call to wholehearted repentance and holiness of life.

CHRIST IN JOEL

With the possible exception of 2:23 (see note), Joel does not directly mention a personal messiah or a royal deliverer. However, his prophecy frequently depicts general conditions of blessing associated with messianic times. Christ is evident in the text of Joel in the prophet’s climactic description of the outpouring of the Holy Spirit mentioned in (2:28–32), which was fulfilled at Pentecost (Acts 2:16–21). All those who repent and call on the name of the Lord will be saved (Acts 2:38–41; Rom. 10:13). Joel outlines the whole program of messianic intervention and deliverance, though he does so in general terms without chronological detail.

HISTORY OF INTERPRETATION

Over the centuries, interpreters have struggled with many questions connected to the book of Joel, notably its occasion and date, and also whether the locust plague is to be understood literally or figuratively. Most ancient interpreters of Scripture saw that the invasion of locusts in ch. 1 as referring to a literal event brought on by the faithlessness of the people. However, many of these same interpreters found in ch. 2 references to the locusts as also having symbolic significance of later military invasions of the land. Some ancient readers, such as Gregory the Great interpreted the locusts as a hierarchy of vices. Theodore of Mopsuestia concluded that the locust plague did not refer to any natural phenomenon, but to the Assyrian and Babylonian invasions, though not to those of later times. Though Jerome also adopted a figurative interpretation, he argued that the various types of locust in 1:4 anticipated a series of invasions culminating in that of the Romans.

OUTLINE OF JOEL

I. SUPERSCRIPTION (1:1)

II. CRISES DEMANDING REPENTANCE (1:2–2:17)

A. Recent Devastation by Locust and Drought (1:2–20)

B. Future Assault by the Lord’s Army (2:1–17)

III. RESPONSES OF THE COVENANT GOD (2:18–3:21)

A. Physical Renewal of the Land (2:18–27)

B. Spiritual Renewal of the Lord’s People (2:28–32)

C. Final Judgment (ch. 3)

1. Judgment of the nations (3:1–15)

2. Blessing on God’s people (3:16–21)

1  The word of the LORD that came to Joel, the son of Pethuel:

AN INVASION OF LOCUSTS

[2] Hear this, you elders;

give ear, all inhabitants of the land!

Has such a thing happened in your days,

or in the days of your fathers?

[3] Tell your children of it,

and let your children tell their children,

and their children to another generation.

[4] What the cutting locust left,

the swarming locust has eaten.

What the swarming locust left,

the hopping locust has eaten,

and what the hopping locust left,

the destroying locust has eaten.

[5] Awake, you drunkards, and weep,

and wail, all you drinkers of wine,

because of the sweet wine,

for it is cut off from your mouth.

[6] For a nation has come up against my land,

powerful and beyond number;

its teeth are lions’ teeth,

and it has the fangs of a lioness.

[7] It has laid waste my vine

and splintered my fig tree;

it has stripped off their bark and thrown it down;

their branches are made white.

[8] Lament like a virgin [1] wearing sackcloth

for the bridegroom of her youth.

[9] The grain offering and the drink offering are cut off

from the house of the LORD.

The priests mourn,

the ministers of the LORD.

[10] The fields are destroyed,

the ground mourns,

because the grain is destroyed,

the wine dries up,

the oil languishes.

11 Be ashamed, [1] O tillers of the soil;

wail, O vinedressers,

for the wheat and the barley,

because the harvest of the field has perished.

[12] The vine dries up;

the fig tree languishes.

Pomegranate, palm, and apple,

all the trees of the field are dried up,

and gladness dries up

from the children of man.

A CALL TO REPENTANCE

[13] Put on sackcloth and lament, O priests;

wail, O ministers of the altar.

Go in, pass the night in sackcloth,

O ministers of my God!

Because grain offering and drink offering

are withheld from the house of your God.

[14] Consecrate a fast;

call a solemn assembly.

Gather the elders

and all the inhabitants of the land

to the house of the LORD your God,

and cry out to the LORD.

[15] Alas for the day!

For the day of the LORD is near,

and as destruction from the Almighty [2] it comes.

[16] Is not the food cut off

before our eyes,

joy and gladness

from the house of our God?

17 The seed shrivels under the clods; [1]

the storehouses are desolate;

the granaries are torn down

because the grain has dried up.

18 How the beasts groan!

The herds of cattle are perplexed

because there is no pasture for them;

even the flocks of sheep suffer. [2]

[19] To you, O LORD, I call.

For fire has devoured

the pastures of the wilderness,

and flame has burned

all the trees of the field.

[20] Even the beasts of the field pant for you

because the water brooks are dried up,

and fire has devoured

the pastures of the wilderness.

THE DAY OF THE LORD

2  Blow a trumpet in Zion;

sound an alarm on my holy mountain!

Let all the inhabitants of the land tremble,

for the day of the LORD is coming; it is near,

[2] a day of darkness and gloom,

a day of clouds and thick darkness!

Like blackness there is spread upon the mountains

a great and powerful people;

their like has never been before,

nor will be again after them

through the years of all generations.

[3] Fire devours before them,

and behind them a flame burns.

The land is like the garden of Eden before them,

but behind them a desolate wilderness,

and nothing escapes them.

4 Their appearance is like the appearance of horses,

and like war horses they run.

[5] As with the rumbling of chariots,

they leap on the tops of the mountains,

like the crackling of a flame of fire

devouring the stubble,

like a powerful army

drawn up for battle.

6 Before them peoples are in anguish;

all faces grow pale.

[7] Like warriors they charge;

like soldiers they scale the wall.

They march each on his way;

they do not swerve from their paths.

8 They do not jostle one another;

each marches in his path;

they burst through the weapons

and are not halted.

9 They leap upon the city,

they run upon the walls,

they climb up into the houses,

they enter through the windows like a thief.

[10] The earth quakes before them;

the heavens tremble.

The sun and the moon are darkened,

and the stars withdraw their shining.

[11] The LORD utters his voice

before his army,

for his camp is exceedingly great;

he who executes his word is powerful.

For the day of the LORD is great and very awesome;

who can endure it?

RETURN TO THE LORD

[12] “Yet even now,” declares the LORD,

“return to me with all your heart,

with fasting, with weeping, and with mourning;

[13] and rend your hearts and not your garments.”

Return to the LORD your God,

for he is gracious and merciful,

slow to anger, and abounding in steadfast love;

and he relents over disaster.

[14] Who knows whether he will not turn and relent,

and leave a blessing behind him,

a grain offering and a drink offering

for the LORD your God?

[15] Blow the trumpet in Zion;

consecrate a fast;

call a solemn assembly;

[16] gather the people.

Consecrate the congregation;

assemble the elders;

gather the children,

even nursing infants.

Let the bridegroom leave his room,

and the bride her chamber.

[17] Between the vestibule and the altar

let the priests, the ministers of the LORD, weep

and say, “Spare your people, O LORD,

and make not your heritage a reproach,

a byword among the nations. [1]

Why should they say among the peoples,

‘Where is their God?’”

THE LORD HAD PITY

[18] Then the LORD became jealous for his land

and had pity on his people.

[19] The LORD answered and said to his people,

“Behold, I am sending to you

grain, wine, and oil,

and you will be satisfied;

and I will no more make you

a reproach among the nations.

[20] “I will remove the northerner far from you,

and drive him into a parched and desolate land,

his vanguard [2] into the eastern sea,

and his rear guard [3] into the western sea;

the stench and foul smell of him will rise,

for he has done great things.

[21] “Fear not, O land;

be glad and rejoice,

for the LORD has done great things!

22 Fear not, you beasts of the field,

for the pastures of the wilderness are green;

the tree bears its fruit;

the fig tree and vine give their full yield.

[23] “Be glad, O children of Zion,

and rejoice in the LORD your God,

for he has given the early rain for your vindication;

he has poured down for you abundant rain,

the early and the latter rain, as before.

24 “The threshing floors shall be full of grain;

the vats shall overflow with wine and oil.

[25] I will restore [1] to you the years

that the swarming locust has eaten,

the hopper, the destroyer, and the cutter,

my great army, which I sent among you.

[26] “You shall eat in plenty and be satisfied,

and praise the name of the LORD your God,

who has dealt wondrously with you.

And my people shall never again be put to shame.

[27] You shall know that I am in the midst of Israel,

and that I am the LORD your God and there is none else.

And my people shall never again be put to shame.

THE LORD WILL POUR OUT HIS SPIRIT

[28] [2] “And it shall come to pass afterward,

that I will pour out my Spirit on all flesh;

your sons and your daughters shall prophesy,

your old men shall dream dreams,

and your young men shall see visions.

[29] Even on the male and female servants

in those days I will pour out my Spirit.

[30] “And I will show wonders in the heavens and on the earth, blood and fire and columns of smoke. [31] The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the LORD comes. [32] And it shall come to pass that everyone who calls on the name of the LORD shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls.

THE LORD JUDGES THE NATIONS

3  [1] “For behold, in those days and at that time, when I restore the fortunes of Judah and Jerusalem, [2] I will gather all the nations and bring them down to the Valley of Jehoshaphat. And I will enter into judgment with them there, on behalf of my people and my heritage Israel, because they have scattered them among the nations and have divided up my land, [3] and have cast lots for my people, and have traded a boy for a prostitute, and have sold a girl for wine and have drunk it.

[4] “What are you to me, O Tyre and Sidon, and all the regions of Philistia? Are you paying me back for something? If you are paying me back, I will return your payment on your own head swiftly and speedily. [5] For you have taken my silver and my gold, and have carried my rich treasures into your temples. [2] 6 You have sold the people of Judah and Jerusalem to the Greeks in order to remove them far from their own border. [7] Behold, I will stir them up from the place to which you have sold them, and I will return your payment on your own head. [8] I will sell your sons and your daughters into the hand of the people of Judah, and they will sell them to the Sabeans, to a nation far away, for the LORD has spoken.”

[9] Proclaim this among the nations:

Consecrate for war; [3]

stir up the mighty men.

Let all the men of war draw near;

let them come up.

[10] Beat your plowshares into swords,

and your pruning hooks into spears;

let the weak say, “I am a warrior.”

[11] Hasten and come,

all you surrounding nations,

and gather yourselves there.

Bring down your warriors, O LORD.

12 Let the nations stir themselves up

and come up to the Valley of Jehoshaphat;

for there I will sit to judge

all the surrounding nations.

[13] Put in the sickle,

for the harvest is ripe.

Go in, tread,

for the winepress is full.

The vats overflow,

for their evil is great.

[14] Multitudes, multitudes,

in the valley of decision!

For the day of the LORD is near

in the valley of decision.

[15] The sun and the moon are darkened,

and the stars withdraw their shining.

[16] The LORD roars from Zion,

and utters his voice from Jerusalem,

and the heavens and the earth quake.

But the LORD is a refuge to his people,

a stronghold to the people of Israel.

THE GLORIOUS FUTURE OF JUDAH

[17] “So you shall know that I am the LORD your God,

who dwells in Zion, my holy mountain.

And Jerusalem shall be holy,

and strangers shall never again pass through it.

[18] “And in that day

the mountains shall drip sweet wine,

and the hills shall flow with milk,

and all the streambeds of Judah

shall flow with water;

and a fountain shall come forth from the house of the LORD

and water the Valley of Shittim.

[19] “Egypt shall become a desolation

and Edom a desolate wilderness,

for the violence done to the people of Judah,

because they have shed innocent blood in their land.

[20] But Judah shall be inhabited forever,

and Jerusalem to all generations.

21 I will avenge their blood,

blood I have not avenged, [1]

for the LORD dwells in Zion.”

STUDY NOTES FOR JOEL 1

STUDY NOTE FOR JOEL 1:1 The word of the LORD. This short and simple title announces that what follows is the Lord’s revealed word, and compares most closely with Jon. 1:1. More extended titles for individual prophetic books are found in Jer. 1:2; Ezek. 1:3; Hos. 1:1; Mic. 1:1; Zeph. 1:1; Hag. 1:1; Zech. 1:1; Mal. 1:1.

Joel. His name means “Yahweh is God.”

Pethuel. The only occurrence of this name in the Bible. BACK TO JOEL 1:1

STUDY NOTE FOR JOEL 1:2–2:17 Two crises confront Judah as a consequence of the people’s sins: (1) the recent devastation of the land by locusts (1:4–8) and drought (1:10–12, 16–20); and (2) the imminent assault on the land by the army of the Lord (2:1–17). If the people are to be delivered from these calamities, they must repent of their sins and return to the Lord.

1:2–20 Joel appeals to elders (v. 2), drunkards (v. 5), farmers (v. 11), and priests (v. 13) to ponder the meaning of the recent locust plague and drought, and to repent. This variety of different types of people reflects the idea that all the men and women in Judah are to consider their situation and circumstances.

1:2 Hear ... give ear. This series of commands calls the people to recognize the personal and spiritual significance of the locust invasion. The repetition of thought in the first and second lines and in the third and fourth lines illustrates the parallelism typical of Hebrew poetry.

elders. This term designates the community and religious leaders. The same term used in 2:28 seems to refer to age, hence the translation “old men.”

all inhabitants of the land. The entire population of Judah and Jerusalem is called to listen. BACK TO JOEL 1:2

STUDY NOTE FOR JOEL 1:3 Tell ... children ... another generation. Reports of God’s judgments, as well as His mercies, are to be passed on to future generations (cf. Deut. 4:9; 6:7; 32:7; Ps. 78:1–8). BACK TO JOEL 1:3

STUDY NOTE FOR JOEL 1:4 locust. The poetic repetitions in every line emphasize the thoroughness of the locusts’ destruction. The variety in the names of the locusts may refer to their different stages of development, although color differences or differences in type and regional origin may be reflected here and in 2:25. When locusts are understood to be an instrument of divine punishment, repentance is the appropriate response (Deut. 28:38; Amos 7:1; Is. 33:4). BACK TO JOEL 1:4

STUDY NOTE FOR JOEL 1:5 Awake ... weep. The first call to respond is given to the drunkards. These represent the attitude of many who are oblivious to things that have spiritual significance. Only the alert are able to respond rightly to God’s judgment. Even the drunkards are to understand that there will be no wine for them after the locust devastation. BACK TO JOEL 1:5

STUDY NOTE FOR JOEL 1:6 my land. Personal pronouns are used throughout the book and point to the covenant relationship that binds the Lord not only to the land and its vines and fig trees, but also to His people (1:7; 2:13, 14, 17, 18, 23, 26, 27; 3:2, 3, 17).

powerful ... lioness. The locusts are compared to an invading nation that has the consuming passion of a lion (cf. 2:4–9; Rev. 9:7–9). Locusts and armies are often compared in ancient times. Mythical literature from the ancient city of Ugarit likens a large army to locusts (cf. Judg. 6:5; Prov. 30:27; Jer. 51:14, 27; Nah. 3:15–17). BACK TO JOEL 1:6

STUDY NOTE FOR JOEL 1:7 vine ... fig tree. The locusts’ teeth have effectively stripped the most valuable trees of the Lord’s land. These trees are symbols of prosperity in the OT (Mic. 4:4). BACK TO JOEL 1:7

STUDY NOTE FOR JOEL 1:8 Lament. The mourning is to be like that of a young woman who has lost her beloved before marriage.

sackcloth. This coarsely woven material was often made of goat’s hair and worn during times of mourning. See v. 13; cf. Gen. 37:34; 2 Sam. 3:31; 1 Kin. 21:27; Is. 32:11, 12. BACK TO JOEL 1:8

STUDY NOTE FOR JOEL 1:9 grain offering ... drink offering. These offerings, which the Mosaic law prescribes as offerings that must be made twice daily (Ex. 29:38–42; Lev. 2:1, 2; 23:13), are lacking because the crops have been destroyed. BACK TO JOEL 1:9

STUDY NOTE FOR JOEL 1:10 grain ... wine ... oil. The ingredients needed for the daily offerings traditionally appear in this order (2:19; cf. Hos. 2:8).

dries up. Drought accompanies the locust invasion. BACK TO JOEL 1:10

STUDY NOTE FOR JOEL 1:12 vine ... fig ... Pomegranate, palm ... apple. Five kinds of trees are noted, leading up to the climactic statement that all the trees of the field are dried up.

gladness dries up. In an agricultural economy, human joy withers along with the vegetation. BACK TO JOEL 1:12

STUDY NOTE FOR JOEL 1:13 sackcloth ... lament. The priests are given precise instructions about how to respond to God’s judgment. BACK TO JOEL 1:13

STUDY NOTE FOR JOEL 1:14 Consecrate a fast. The priests are to provide leadership in the community by proclaiming a public fast so that the entire nation can stop all regular activities for a time (probably for a day; cf. Judg. 20:26; 1 Sam. 14:24; Jer. 36:6–9) to acknowledge God’s judgment and to repent. BACK TO JOEL 1:14

STUDY NOTE FOR JOEL 1:15 the day of the LORD. A thematic phrase in Joel (1:15; 2:1, 11, 31; 3:14) and in other OT prophetic books (Is. 13:6, 9; Ezek. 13:5; Amos 5:18, 20; Obad. 15; Zeph. 1:7, 14; Mal. 4:5). Here (and in 2:1, 11) it refers to a day of the Lord’s wrath against Judah, though later in the book it refers to the Lord’s wrath against the nations and His blessing of His people (2:31; 3:14). The magnitude of the devastation points to an even more ominous day of judgment.

destruction from the Almighty. This phrase can be translated “might from the Almighty,” capturing the sense of the Hb. wordplay shod (“destruction”) from shaddai (“the Almighty”; Is. 13:6). BACK TO JOEL 1:15

STUDY NOTE FOR JOEL 1:16–18 Joel reinforces his point about the nearness of the day of the Lord by reminding his audience again of God’s judgment, which is evident in the drought conditions all around them. BACK TO JOEL 1:16

STUDY NOTE FOR JOEL 1:19 To you, O LORD, I call. The prophet himself begins the lamentation. The devastation is from the Lord, and He is the source of restoration. BACK TO JOEL 1:19

STUDY NOTE FOR JOEL 1:20 beasts of the field. Even the animals join Joel in his cry (Job 38:41; Pss. 104:21; 147:9).

fire has devoured. Divine judgment is often depicted as fire (Deut. 32:22; Pss. 50:3; 97:3). The metaphor describes the effects of drought (cf. 2:3, where the “fire” of locust devastation is depicted). BACK TO JOEL 1:20

STUDY NOTES FOR JOEL 2

STUDY NOTE FOR JOEL 2:1–17 Joel urges “all the inhabitants of the land” (v. 1) to prepare for an imminent assault by the army of the Lord. Contrite hearts among the people may bring God’s compassion and blessing (v. 14).

2:1 a trumpet. The ram’s horn (Hb. shofar) was used in warfare and to signal danger. All tremble at the trumpet blast signaling the coming of the day of the Lord (Amos 3:6; Zeph. 1:14–16).

Zion ... my holy mountain. Jerusalem, the location of God’s earthly residence. BACK TO JOEL 2:1

STUDY NOTE FOR JOEL 2:2 day of darkness and gloom. This vivid word picture of the coming day of the Lord (cf. Zeph. 1:15; Amos 5:18, 20) corresponds to descriptions of the Lord’s appearances in the past (Deut. 4:11; 5:22, 23; Ps. 97:2).

great and powerful people. Complex metaphors of an army and locust invasion combine to depict the judgment and devastation to occur (1:6 note). BACK TO JOEL 2:2

STUDY NOTE FOR JOEL 2:3 desolate wilderness. The invaders raze the land. The bold contrast between “the garden of Eden” and this wilderness (Gen. 13:10; Is. 51:3; Ezek. 28:13–19; 31:8, 9, 16–18; 36:35) highlights the horror of the inescapable invasion. BACK TO JOEL 2:3

STUDY NOTE FOR JOEL 2:5 Again the army of judgment is figuratively depicted as a locust invasion (1:6 note; cf. Rev. 9:1–11). BACK TO JOEL 2:5

STUDY NOTE FOR JOEL 2:7–9 The army is disciplined, ruthless, and successful. The “city” (v. 9) is finally overrun (cf. the Egyptian plague of locusts in Ex. 10:6). BACK TO JOEL 2:7

STUDY NOTE FOR JOEL 2:10 earth ... stars. Such divine judgments are accompanied by a shaking and breakdown of the natural order. All creation is disturbed (v. 31; cf. Jer. 4:23–26; Ezek. 32:7, 8; Nah. 1:5; Hab. 3:6, 10). BACK TO JOEL 2:10

STUDY NOTE FOR JOEL 2:11 his army. The relentless army is the Lord’s. He commands and His forces obey. The day of the Lord is great (2:31; Zeph. 1:14), dreadful (Mal. 4:5), and unbearable (Nah. 1:6; Mal. 3:2). BACK TO JOEL 2:11

STUDY NOTE FOR JOEL 2:12 return to me. The Lord invites His people to escape by returning to Him with their whole hearts. There is yet time for them to repent and to be restored.

fasting ... weeping ... mourning. The visible signs of repentance (Ezra 10:1–6; Esth. 4:3; Jon. 3:5–9).

with all your heart. The repentance of God’s people must be complete and undivided. BACK TO JOEL 2:12

STUDY NOTE FOR JOEL 2:13 not your garments. See theological note “Legalism” on p. 1713.

gracious ... steadfast love. The call to return to the Lord is based on the Lord’s compassionate nature as revealed through the dramatic self-revelation of His character to Moses in Ex. 34:6, 7, a description frequently repeated throughout the OT (e.g., Num. 14:18; Neh. 9:17; Pss. 86:15; 103:8; 145:8; Jon. 4:2). BACK TO JOEL 2:13

STUDY NOTE FOR JOEL 2:14 Who knows whether he will not turn and relent. God’s sovereignty and freedom in forgiveness are seen in vv. 13, 14 (cf. Ex. 33:19; 2 Sam. 12:22; Lam. 3:29; Jon. 3:9; Zeph. 2:3). See note on Gen. 6:6. BACK TO JOEL 2:14

STUDY NOTE FOR JOEL 2:15, 16 Further instructions for returning to the Lord include a fast and an assembly (v. 15), a gathering and consecration of all the people, including the elders, children, nursing infants, and even those about to marry (v. 16). The staccato quality of the Hebrew poetry in these verses emphasizes the urgency of the situation. BACK TO JOEL 2:15, 16

STUDY NOTE FOR JOEL 2:17 Specific instructions are also given to the priests who are to weep and offer prayers of intercession.

Between the vestibule and the altar. This site in the temple is the usual place for priestly intercession (1 Kin. 8:22; Ezek. 8:16).

your heritage. The priestly lament appeals to the Lord’s sense of ownership and pride in His covenant people (Deut. 9:26, 29; Pss. 44:11–14; 74:2; 79:10; 115:2; Mic. 7:10).

2:18–3:21 The Lord, the God of the covenant, promises to renew the land and His people, as they respond in repentance to the crises of 1:2–2:17. The redemptive renewal of God’s people will someday lead to the final devastation of Zion’s enemies and the final exaltation of Zion itself. BACK TO JOEL 2:17

STUDY NOTE FOR JOEL 2:18–27 Repentance will bring renewed fruitfulness to the land.

2:18 Then. Here begins the Lord’s response to the people’s anguish, which marks a decisive turn in the text. Some translations (e.g. KJV, NASB, NIV 1984) use future tenses to translate the verbs in this verse, but this indicates that the Lord’s changed attitude has not yet occurred. A change in subject, mood, and tense takes place at this point, however, showing that the Lord has already reacted; what the people are waiting for are the blessings He will provide. BACK TO JOEL 2:18

STUDY NOTE FOR JOEL 2:19 The prayers of God’s people will be answered with the staples of agricultural produce—“grain, wine, and (olive) oil” (1:10; 2:24). BACK TO JOEL 2:19

STUDY NOTE FOR JOEL 2:20 the northerner. Some interpreters have understood this to be a reference to the locusts of ch.1. More likely it refers to a large and mighty army that becomes the Lord’s instrument of judgment. Unlike most locust invasions (which came from the east or south), foreign military invasions often came from the north in ancient Israel. Cf. the references to the enemy from the north in Jer. 1:14, 15; 4:6; 6:1, 22; Ezek. 38:6, 15; 39:2. BACK TO JOEL 2:20

STUDY NOTE FOR JOEL 2:21–24 Even the land and the wild animals are urged not to be afraid, and they are exhorted to be glad and rejoice with the people of Zion in the agricultural abundance from the Lord. BACK TO JOEL 2:21

STUDY NOTE FOR JOEL 2:23 the early rain for your vindication. This is a very difficult phrase to translate. “The early rain” (Hb. moreh) may also be rendered “the teacher” or “that which instructs.” Although Joel uses the same word later in the verse in the sense “early rain,” it is not the normal term for such rain (Hb. yoreh). Most modern translations opt for rain/early rain in both occurrences as more appropriate to the passage, in that agricultural blessings associated with reversal of drought are mentioned first, and spiritual blessings are dealt with later (vv. 28–32). However, that does not account for Joel’s unusual word choice. Some authors continue to prefer a rendering such as “the teacher for righteousness” and find here a direct messianic prophecy, as did many early commentators. The Qumran community, which copied the Dead Sea Scrolls, derived from this phrase their title for their founder or leader: the Teacher of Righteousness. More likely, Joel’s play on words is less direct: the coming rain and the resumption of the usual agricultural cycle will be a medium of divine instruction for the people regarding the Lord’s faithful provision for His repentant and restored people.

early rain ... latter rain. The autumn and spring rains respectively, both of which are needed for agricultural prosperity. BACK TO JOEL 2:23

STUDY NOTE FOR JOEL 2:25 See note on 1:4. BACK TO JOEL 2:25

STUDY NOTE FOR JOEL 2:26 Abundance should lead to praise (cf. Deut. 8:10; Hos. 13:5, 6). BACK TO JOEL 2:26

STUDY NOTE FOR JOEL 2:27 Restoration leads to a new realization that the Lord is in Israel, that He is the covenant God and there is no other. BACK TO JOEL 2:27

STUDY NOTE FOR JOEL 2:28–32 Joel prophesies concerning the unprecedented outpouring of God’s Spirit that will occur before the coming of the day of the Lord. There are three strophes (see Introduction to Hebrew Poetry) that begin with the same grammatical construction: the first strophe (2:28, 29) expresses the outpouring of God’s Spirit; the second strophe (2:30, 31) addresses the cosmic signs that are the harbinger of the day of the Lord; the third strophe (2:32) describes the ultimate security of the Lord’s people.

2:28, 29 Moses prayed that Israel as a whole would be a nation of prophets (Num. 11:29), and Joel now predicts this as part of Israel’s glorious future. Peter proclaimed that the vision began to find fulfillment at Pentecost with the coming of the Holy Spirit (Acts 2:16–21), who empowers believers to bear witness to Jesus Christ (Acts 1:8). By introducing this prophecy with “the last days” (Acts 2:17), Peter links it with other prophecies regarding Israel’s messianic future and so teaches that Pentecost inaugurates the promised new age (cf. 1 Pet. 1:10–12). BACK TO JOEL 2:29

2:28 afterward. Joel gives notice of more distant promises.

pour out. Though the word here refers primarily to the pouring out of liquids (Gen. 9:6; Ex. 4:9), it is also used of the Holy Spirit (Ezek. 39:29; Zech. 12:10) who is given to all who believe without distinction as to sex, age, or social position (1 Cor. 12:13).

prophesy ... dream dreams ... see visions. See Num. 12:6; Jer. 31:31–34; Ezek. 36:26–29. BACK TO JOEL 2:28

STUDY NOTE FOR JOEL 2:30, 31 The universal scope of events heralding “the great and awesome day of the Lord” is emphasized. See also Is. 13:10; Ezek. 32:7, 8; Amos 8:9; Zeph. 1:14–17. BACK TO JOEL 2:30, 31

STUDY NOTE FOR JOEL 2:32 calls on the name of the LORD. A reference to the worship of the Lord (Gen. 12:8; Ps. 105:1). Salvation is found only in returning to the true and exclusive worship of God. Paul quotes this verse in Rom. 10:13 with regard to the inclusion of the Gentiles into the salvific plan of God.

survivors. These are those the Lord who have responded in faith to His calling. There is a hint here that divine intervention on that day does not exempt those in Zion and Jerusalem from scrutiny and judgment. BACK TO JOEL 2:32

STUDY NOTES FOR JOEL 3

STUDY NOTE FOR JOEL 3:1–21 Joel prophesies the coming of that day of the Lord in which God will with finality judge Zion’s enemies and make Zion a source of everlasting blessing.

3:1 in those days. In parallel with “at that time,” this announcement marks the beginning of a further series of promises for God’s people (Jer. 33:15; 50:4, 20). BACK TO JOEL 3:1

STUDY NOTE FOR JOEL 3:2 Restoration will include the judgment of Israel’s enemies (“all the nations”) for their injustices against God’s people and land.

Valley of Jehoshaphat. This place is identified as the “valley of decision” in v. 14. It is commonly believed to be located at the site of the Kidron Valley east of Jerusalem between the city and the Mount of Olives.

scattered ... divided. Following deportation of the people, the land was redistributed to others. The particular historical event referred to here is not clear. The deportations of 722, 701, 598, and 586 B.C., or even smaller deportations involving border wars (e.g., Amos 1:9, 10) are possibilities. BACK TO JOEL 3:2

STUDY NOTE FOR JOEL 3:3 Following the casting of lots for prisoners (Obad. 11; Nah. 3:10), defenseless children were traded and sold for purposes of debauchery (Amos 2:6). BACK TO JOEL 3:3

STUDY NOTE FOR JOEL 3:4 paying me back. The legal charge against Tyre and Sidon (coastal Phoenicia) and the regions of Philistia (coastal Palestine, Josh. 13:2, 3) concerns their involvement in capturing and trading Israelites as prisoners of war. Both regions sold Israelites as slaves to the Greeks (v. 6) and to Edom (Amos 1:6, 9). BACK TO JOEL 3:4

STUDY NOTE FOR JOEL 3:5 my silver and my gold. The land’s silver and gold, as well as its inhabitants, belongs to the Lord (Hag. 2:8). BACK TO JOEL 3:5

STUDY NOTE FOR JOEL 3:7 them. God’s restored people will inflict His punishment on Tyre, Sidon, and Philistia. BACK TO JOEL 3:7

STUDY NOTE FOR JOEL 3:8 Sabeans. These are merchants from the distant land of Sheba (1 Kin. 10:1–13; Jer. 6:20). BACK TO JOEL 3:8

STUDY NOTE FOR JOEL 3:9–12 Joel issues a bitterly ironic invitation to battle to those nations that the Lord will defeat. BACK TO JOEL 3:9

STUDY NOTE FOR JOEL 3:10 plowshares ... pruning hooks. This is the opposite of Is. 2:4 and Mic. 4:3. Here agricultural tools are to be turned into weapons of warfare. BACK TO JOEL 3:10

STUDY NOTE FOR JOEL 3:11 there. The Valley of Jehoshaphat (v. 2 note) is the place of the great battle (v. 14 note). BACK TO JOEL 3:11

STUDY NOTE FOR JOEL 3:13 Like grain ready to be cut down with the sickle (Is. 17:5) and like grapes waiting to be pressed (Is. 63:3), the wicked nations are ripe for a harvest of judgment (cf. Rev. 14:15, 18, 20).

winepress is full ... vats overflow. The full winepress and overflowing vats emphasize the enormous wickedness of the nations massed in the valley for judgment. This is a reversal of the promise made to Judah in 2:24. BACK TO JOEL 3:13

STUDY NOTE FOR JOEL 3:14 valley of decision. The Valley of Jehoshaphat is now identified as the “valley of decision” where the Lord’s judgment will be passed upon multitudes.

near. The imminence of the day of the Lord as a day of judgment is again underlined (1:15; 2:1, 31). BACK TO JOEL 3:14

STUDY NOTE FOR JOEL 3:15 sun ... moon ... stars. Nature responds to the Lord’s appearing on the day of judgment (2:10, 31; Amos 5:18). BACK TO JOEL 3:15

STUDY NOTE FOR JOEL 3:16 The LORD roars. The Lord’s voice is so powerful that even the earth and the sky tremble (Ps. 29:3–9; Jer. 25:30; Amos 1:2).

refuge ... stronghold. Yet in the midst of the extraordinary manifestations of the Lord’s anger against the nations, the Lord protects His covenant people (Is. 25:4; Ps. 46:1). BACK TO JOEL 3:16

STUDY NOTE FOR JOEL 3:17 dwells in Zion. Judah’s experience of the Lord’s protection in the midst of His wrath will deepen her knowledge of the reality of God’s presence in her midst (in Zion, the Lord’s holy and inviolable hill (2:27; cf. Ps. 46:4; Is. 8:18; 52:1, 2; Zech. 2:10; 8:3; Rev. 21:3). BACK TO JOEL 3:17

STUDY NOTE FOR JOEL 3:18 The final scene of the drama is one of paradisiacal prosperity and blessing (cf. 2:19–26).

fountain shall come forth. The temple itself will be the source of a life-giving stream (Ps. 46:4; Ezek. 47:1–12; Rev. 22:1, 2), which will water even the dry and barren valley where acacia trees grow. BACK TO JOEL 3:18

STUDY NOTE FOR JOEL 3:19 Egypt ... Edom. Egypt (1 Kin. 14:25, 26; 2 Kin. 23:29) and Edom (Obad. 9–14), here representing all of Israel’s enemies, will be in ruins after this judgment. BACK TO JOEL 3:19

STUDY NOTE FOR JOEL 3:20 inhabited forever. In contrast to her enemies, Judah and Jerusalem are blessed and promised perpetual habitation of the land (Jer. 17:25; Zech. 12:6) because “the Lord dwells in Zion” (v. 21). BACK TO JOEL 3:20

FOOTNOTES FOR JOEL 1

1 Or young woman

1 The Hebrew words for dry up and be ashamed in verses 10–12, 17 sound alike 2 Destruction sounds like the Hebrew for Almighty

1 The meaning of the Hebrew line is uncertain 2 Or are made desolate

FOOTNOTES FOR JOEL 2

1 Or reproach, that the nations should rule over them 2 Hebrew face 3 Hebrew his end

1 Or pay back 2 Ch 3:1 in Hebrew

FOOTNOTES FOR JOEL 3

1 Ch 4:1 in Hebrew 2 Or palaces 3 Or Consecrate a war

1 Or I will acquit their bloodguilt that I have not acquitted

The BOOK of

Amos

TITLE AND AUTHOR

The opening verse of the book identifies the speaker of the prophecy as “Amos, who was among the shepherds of Tekoa” (1:1). Tekoa was a town in Judah some five miles (8 km) south of Bethlehem and nine miles (14 km) south of Jerusalem. Little else is known about the prophet apart from his own statement in 7:14 that he was “a herdsman and a dresser of sycamore figs.” He was therefore not a professional prophet, but God called him from the fields to bring the divine word especially to the people of the northern kingdom of Israel. Although his background was rural and apparently isolated from centers of learning, Amos clearly knew the surrounding nations and was acquainted with international history (1:3–2:3). He was also familiar with both the history of God’s covenant people and the covenant itself, as his references to the covenant obligations make clear.

DATE

According to Amos 1:1, the prophet’s ministry occurred during the reigns of Jeroboam II of Israel (793–753 B.C.) and of Uzziah of Judah (792–740 B.C.). Both of these reigns were long and, therefore, the timeframe for Amos’s prophecy is a broad one. The first verse of the book also dates Amos’s ministry beginning “two years before the earthquake.” We are not certain of the exact date of this earthquake, but it must have been a devastating one because the prophet Zechariah mentions it as well (Zech. 14:5). The reference to the earthquake, in addition to helping to date the ministry of Amos, may also be a symbolic harbinger of God’s judgment to come. In this regard, it may be similar to Joel’s use of a locust plague (Joel 1:1–3).

OCCASION

Under both kings, Uzziah and Jeroboam II, there was an economic, military, and cultural renaissance in the countries of Judah and Israel. It was a period of stability and prosperity. There was peace between Judah and Israel, and foreign threats were minimal. Jeroboam II, in particular, revived Israel by restoring the ancient borders of the kingdom extending from Lebo-hamath in central Syria to the north to the Dead Sea to the south. This territorial expansion had been predicted by the prophet Jonah son of Amittai (2 Kin. 14:25; Jon. 1:1). The reign of Jeroboam II was one of immense prosperity in the north, but this great wealth was accompanied by severe oppression of the poor. The prophet Amos entered that scene, prophesied primarily to the northern kingdom, and thundered against Israel’s persecution of the needy and downtrodden.

Under Tiglath-pileser III (745–727 B.C.), Assyria gained strength and expanded to the north and west. Judah soon became an Assyrian vassal, and the state of Damascus, which had once stood between Israel and Assyria, became part of the Assyrian empire (2 Kin. 16:7–9).

Tiglath-pileser III was succeeded by his son, Shalmaneser V (727–722 B.C.), who continued his father’s policy of westward expansion and forced Hoshea, king of Israel, to become his vassal. Hoshea rebelled, however, and mistakenly relied on Egypt for help that never came. Then Shalmaneser besieged Samaria, and after three years the Israelite capital fell (722 B.C.) and the northern kingdom of Israel came to an end (2 Kin. 17:3–6).

GENRE AND LITERARY FEATURES

The book of Amos is a prophecy that is related almost entirely in Hebrew poetry. As with almost all poetical literature of the Bible, the written material takes on a variety of forms: so in Amos we see oracles related poetically (1:3–2:16); hymns given poetically (4:13; 5:8, 9; 9:5, 6), and sermons presented poetically (3:1–6:14). The prophet is a master of striking imagery. Just consider 7:1–9:10, wherein Amos presents five pictures that demonstrate graphically the coming judgment of God. These symbols add a level of vividness to the prophet’s message that prose narrative cannot convey.

The message of Amos may be divided into four major sections. The first two chapters are composed of proclamations of God’s judgment against Israel and seven of her neighbors: Damascus, Philistia, Tyre, Edom, Ammon, Moab, and Judah (1:3–2:16). All the neighboring nations are accused of crimes against humanity, such as physical violence and oppression against other people. The prophet brings the longest accusation against Israel (2:6–16).

The second section deals more specifically with the sins of the northern kingdom of Israel, and the divine judgment that will come upon that nation is expanded and elucidated (3:1–6:14). Amos confronts the rulers of Israel with their wicked and unjust ways, and he calls them to repentance. The coming judgment he proclaims includes the destruction of palaces and holy places, the overthrow of the kingdom, and exile for the people (5:27).

The third section consists of five visions of the prophet (7:1–9:10). The first two visions (locusts and flood, 7:1–6) threaten divine judgment against Israel. The next two visions of a plumb line (7:7–9) and a basket of ripe fruit (8:1–14) point out the reality that Israel cannot avert God’s sentence. The final vision of God in the temple (9:1–10) pictures Him poised to strike in judgment.

The last section of the prophecy promises a restoration of the fallen people of Israel (9:11–15). In a future time, God will raise up the Davidic dynasty, and Israel will be restored to a fertile land. Many commentators agree that this section refers to the Messiah, the coming king and son of David who will establish a final and eternal kingdom. This closing section is like a thunderclap. Up to this point the prophet has homed in on the certainty of judgment that is to come, but now he closes with great hope for a post-judgment restoration of the house of David. This promise of restoration is the great crescendo of the book.

CHARACTERISTICS AND PRIMARY THEMES

Amos may have delivered the prophecies of this book at different places in the northern kingdom, such as Samaria and Bethel. It is certain only that he fulfilled some of his prophetic ministry at Bethel (7:12, 13). Unlike the messages of earlier prophets (with the possible exception of Joel), the words of Amos were preserved in writing as were those of his contemporaries Isaiah and Hosea. It was essential that these great covenant lawsuit messages be preserved both as reminders of Israel’s history and for the promises of restoration and redemption they contained.

Amos attacks two major areas of sin commonly indicted by the prophets: idolatry and social injustice. Israel’s root problem was its false religion—“having the appearance of godliness, but denying its power” (2 Tim. 3:5). Although Israel maintained the ritual formalities of the law, and even exceeded them (4:4, 5), idolatry was commonplace (2 Kin. 17:9–17; Amos 5:26), as were violence and injustice (2:6–8; 4:1). Amos’s boldness is worth noting. His speeches against the enemies of Israel would have been well received by the inhabitants of the northern tribes of Israel (1:3–2:3). These northern tribes constituting Israel also would have welcomed the judgment Amos pronounces on Judah (2:4, 5). Then Amos delivers his prophetic message of judgment to Israel, doing so without fear of an audience that would likely turn on him at that point (2:6ff.).

The Lord sent warnings to Israel in the form of hunger, thirst, blight, locusts, plagues, and military defeat, but the people had refused to see His hand in these (4:6–11). Judgment must follow (4:12–5:20), and this punishment is portrayed in a series of verbal and visionary prophecies predicting wholesale destruction and exile. But the Lord chastises those He loves, and His judgment is really a sign of faithfulness to His covenant people. He promises to restore “the booth of David that is fallen” (9:11), and the ultimate future of His people is portrayed in a concluding description that resembles Eden in its fruitfulness and blessedness (9:13–15).

THEOLOGY OF AMOS

The God we encounter in Amos is the Creator who made human beings in His image. He is God, and there is no other. He does not tolerate idolatry, which in reality is the worship of demons (Deut. 32:16, 17; 1 Cor. 10:20). The Lord is sovereign and able to raise up one nation against another in judgment (1:3–2:3), a process that will continue until Christ’s return. God is also Judge, and He is even willing to raise up another nation to punish His people Israel (6:14). But for all this, He is a loving God who desires the life, not the death, of His people. Above all, He desires that they should “seek me and live” (5:4; 1 Tim. 2:3, 4).

AMOS IN THE LARGER STORY OF THE BIBLE

Amos’s great restoration prophecy of 9:11, 12 is directly quoted in the book of Acts (15:16, 17), based on the Septuagint. The New Testament context is the Jerusalem Council in which the early church is considering whether or not Gentiles need to be circumcised in order to be saved (15:1). James, arguing against the Judaizers, quotes the Amos passage as confirmation that the restoration of the kingdom has begun. The raising up of the fallen hut of David (Amos 9:11) has already commenced with the appearance of the messianic son of David, Jesus Christ. The possession of all the nations upon whom the Lord reveals His name (Amos 9:12) has already begun to be fulfilled by the inclusion of the Gentiles into the kingdom of God inaugurated by the coming of the Messiah.

CHRIST IN AMOS

The restoration prophecies in Amos find ultimate fulfillment in the work of Jesus Christ. As noted above, the message of Amos 9:11, 12 is taken by Luke in the book of Acts and applied to the inclusion of the Gentiles under the missionary work of the apostles. As Amos foresaw that Edom would be brought under David’s kingship (9:12), so Gentiles are brought under the kingship of David’s greater son (Acts 15:16, 17).

HISTORY OF INTERPRETATION

In Jewish tradition, interpretation centers on three different issues: the death of Amos, the date of Amos, and the consequences of the prophet’s confrontation with Amaziah. Though modern scholarship tends to date Amos as the oldest of the writing prophets, rabbinic exegesis placed Amos’s date after Hosea but before Isaiah.

In the Christian tradition, many ancient writers commented on the destruction of the temple in A.D. 70 as a sign of the end of the old covenant and the beginning of the new covenant. The church fathers found many analogies to the crucifixion of Christ, the rending of the temple curtain, and the subsequent earthquake in their connections with the reference to the earthquake at the beginning of Amos. Several ancients attempted to find historical references to what they perceived to be the original horizon of the prophet. For example, Theodoret of Cyrus made reference to the Babylonians and Assyrians, noting how Hosea, Joel, and Amos were contemporaries. Theodore of Mopsuestia recognized that Amos spoke in almost all his prophecy of the future destruction of Israel.

OUTLINE OF AMOS

I. SUPERSCRIPTION AND INTRODUCTION (1:1, 2)

II. JUDGMENTS PRONOUNCED ON THE NATIONS (1:3–2:16)

A. Oracles against Israel’s Enemies (1:3–2:3)

B. Oracles against Judah and Israel (2:4–16)

III. PROPHECIES AGAINST ISRAEL (CHS. 3–6)

A. Divine Judgment Is Imminent (ch. 3)

1. Historical background and affirmation of prophecy (3:1–8)

2. Summons to pagan witnesses (3:9, 10)

3. Judgment announced (3:11–15)

B. Israel Is Unrepentant (ch. 4)

1. Indictment of social and religious sin (4:1–5)

2. Historical review of past judgments (4:6–11)

3. Further judgment announced (4:12, 13)

C. Lament and Call to Repentance (5:1–17)

1. Lament for fallen Israel (5:1–3)

2. Warnings and indictments (5:4–17)

D. No Escape from God’s Judgment (5:18–6:14)

1. Woe oracles against Israel’s syncretism and complacency (5:18–6:7)

2. Judgment against pride and unrighteousness (6:8–14)

IV. VISIONS OF DIVINE RETRIBUTION (7:1–9:10)

A. Judgment Averted by Intercession (7:1–6)

1. Vision of locusts (7:1–3)

2. Vision of fire (7:4–6)

B. Judgment No Longer Averted (7:7–9:10)

1. Vision of a wall and plumb line (7:7–9)

2. Confrontation with Amaziah the priest (7:10–17)

3. Vision of summer fruit (ch. 8)

4. Vision of the Lord by the altar (9:1–10)

V. RESTORATION AND BLESSING (9:11–15)

A. Restoration of David’s Dynasty (9:11, 12)

B. Blessing of Abundance (9:13–15)

1  The words of Amos, who was among the shepherds [1] of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years [2] before the earthquake.

JUDGMENT ON ISRAEL’S NEIGHBORS

[2] And he said:

“The LORD roars from Zion

and utters his voice from Jerusalem;

the pastures of the shepherds mourn,

and the top of Carmel withers.”

[3] Thus says the LORD:

“For three transgressions of Damascus,

and for four, I will not revoke the punishment, [3]

because they have threshed Gilead

with threshing sledges of iron.

[4] So I will send a fire upon the house of Hazael,

and it shall devour the strongholds of Ben-hadad.

[5] I will break the gate-bar of Damascus,

and cut off the inhabitants from the Valley of Aven, [4]

and him who holds the scepter from Beth-eden;

and the people of Syria shall go into exile to Kir,”

says the LORD.

[6] Thus says the LORD:

“For three transgressions of Gaza,

and for four, I will not revoke the punishment,

because they carried into exile a whole people

to deliver them up to Edom.

7 So I will send a fire upon the wall of Gaza,

and it shall devour her strongholds.

[8] I will cut off the inhabitants from Ashdod,

and him who holds the scepter from Ashkelon;

I will turn my hand against Ekron,

and the remnant of the Philistines shall perish,”

says the Lord GOD.

[9] Thus says the LORD:

“For three transgressions of Tyre,

and for four, I will not revoke the punishment,

because they delivered up a whole people to Edom,

and did not remember the covenant of brotherhood.

10 So I will send a fire upon the wall of Tyre,

and it shall devour her strongholds.”

[11] Thus says the LORD:

“For three transgressions of Edom,

and for four, I will not revoke the punishment,

because he pursued his brother with the sword

and cast off all pity,

and his anger tore perpetually,

and he kept his wrath forever.

[12] So I will send a fire upon Teman,

and it shall devour the strongholds of Bozrah.”

[13] Thus says the LORD:

“For three transgressions of the Ammonites,

and for four, I will not revoke the punishment,

because they have ripped open pregnant women in Gilead,

that they might enlarge their border.

[14] So I will kindle a fire in the wall of Rabbah,

and it shall devour her strongholds,

with shouting on the day of battle,

with a tempest in the day of the whirlwind;

[15] and their king shall go into exile,

he and his princes [1] together,”

says the LORD.

2  Thus says the LORD:

“For three transgressions of Moab,

and for four, I will not revoke the punishment, [2]

because he burned to lime

the bones of the king of Edom.

[2] So I will send a fire upon Moab,

and it shall devour the strongholds of Kerioth,

and Moab shall die amid uproar,

amid shouting and the sound of the trumpet;

[3] I will cut off the ruler from its midst,

and will kill all its princes [3] with him,”

says the LORD.

JUDGMENT ON JUDAH

[4] Thus says the LORD:

“For three transgressions of Judah,

and for four, I will not revoke the punishment,

because they have rejected the law of the LORD,

and have not kept his statutes,

but their lies have led them astray,

those after which their fathers walked.

[5] So I will send a fire upon Judah,

and it shall devour the strongholds of Jerusalem.”

JUDGMENT ON ISRAEL

[6] Thus says the LORD:

“For three transgressions of Israel,

and for four, I will not revoke the punishment,

because they sell the righteous for silver,

and the needy for a pair of sandals—

[7] those who trample the head of the poor into the dust of the earth

and turn aside the way of the afflicted;

a man and his father go in to the same girl,

so that my holy name is profaned;

[8] they lay themselves down beside every altar

on garments taken in pledge,

and in the house of their God they drink

the wine of those who have been fined.

[9] “Yet it was I who destroyed the Amorite before them,

whose height was like the height of the cedars

and who was as strong as the oaks;

I destroyed his fruit above

and his roots beneath.

[10] Also it was I who brought you up out of the land of Egypt

and led you forty years in the wilderness,

to possess the land of the Amorite.

[11] And I raised up some of your sons for prophets,

and some of your young men for Nazirites.

Is it not indeed so, O people of Israel?”

declares the LORD.

[12] “But you made the Nazirites drink wine,

and commanded the prophets,

saying, ‘You shall not prophesy.’

[13] “Behold, I will press you down in your place,

as a cart full of sheaves presses down.

[14] Flight shall perish from the swift,

and the strong shall not retain his strength,

nor shall the mighty save his life;

[15] he who handles the bow shall not stand,

and he who is swift of foot shall not save himself,

nor shall he who rides the horse save his life;

[16] and he who is stout of heart among the mighty

shall flee away naked in that day,”

declares the LORD.

ISRAEL’S GUILT AND PUNISHMENT

3  Hear this word that the LORD has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt:

[2] “You only have I known

of all the families of the earth;

therefore I will punish you

for all your iniquities.

[3] “Do two walk together,

unless they have agreed to meet?

[4] Does a lion roar in the forest,

when he has no prey?

Does a young lion cry out from his den,

if he has taken nothing?

[5] Does a bird fall in a snare on the earth,

when there is no trap for it?

Does a snare spring up from the ground,

when it has taken nothing?

[6] Is a trumpet blown in a city,

and the people are not afraid?

Does disaster come to a city,

unless the LORD has done it?

[7] “For the Lord GOD does nothing

without revealing his secret

to his servants the prophets.

[8] The lion has roared;

who will not fear?

The Lord GOD has spoken;

who can but prophesy?”

[9] Proclaim to the strongholds in Ashdod

and to the strongholds in the land of Egypt,

and say, “Assemble yourselves on the mountains of Samaria,

and see the great tumults within her,

and the oppressed in her midst.”

[10] “They do not know how to do right,” declares the LORD,

“those who store up violence and robbery in their strongholds.”

[11] Therefore thus says the Lord GOD:

“An adversary shall surround the land

and bring down [1] your defenses from you,

and your strongholds shall be plundered.”

[12] Thus says the LORD: “As the shepherd rescues from the mouth of the lion two legs, or a piece of an ear, so shall the people of Israel who dwell in Samaria be rescued, with the corner of a couch and part [2] of a bed.

[13] “Hear, and testify against the house of Jacob,”

declares the Lord GOD, the God of hosts,

[14] “that on the day I punish Israel for his transgressions,

I will punish the altars of Bethel,

and the horns of the altar shall be cut off

and fall to the ground.

[15] I will strike the winter house along with the summer house,

and the houses of ivory shall perish,

and the great houses [1] shall come to an end,”

declares the LORD.

4  “Hear this word, you cows of Bashan,

who are on the mountain of Samaria,

who oppress the poor, who crush the needy,

who say to your husbands, ‘Bring, that we may drink!’

[2] The Lord GOD has sworn by his holiness

that, behold, the days are coming upon you,

when they shall take you away with hooks,

even the last of you with fishhooks.

[3] And you shall go out through the breaches,

each one straight ahead;

and you shall be cast out into Harmon,”

declares the LORD.

[4] “Come to Bethel, and transgress;

to Gilgal, and multiply transgression;

bring your sacrifices every morning,

your tithes every three days;

[5] offer a sacrifice of thanksgiving of that which is leavened,

and proclaim freewill offerings, publish them;

for so you love to do, O people of Israel!”

declares the Lord GOD.

ISRAEL HAS NOT RETURNED TO THE LORD

[6] “I gave you cleanness of teeth in all your cities,

and lack of bread in all your places,

yet you did not return to me,”

declares the LORD.

[7] “I also withheld the rain from you

when there were yet three months to the harvest;

I would send rain on one city,

and send no rain on another city;

one field would have rain,

and the field on which it did not rain would wither;

[8] so two or three cities would wander to another city

to drink water, and would not be satisfied;

yet you did not return to me,”

declares the LORD.

[9] “I struck you with blight and mildew;

your many gardens and your vineyards,

your fig trees and your olive trees the locust devoured;

yet you did not return to me,”

declares the LORD.

[10] “I sent among you a pestilence after the manner of Egypt;

I killed your young men with the sword,

and carried away your horses, [1]

and I made the stench of your camp go up into your nostrils;

yet you did not return to me,”

declares the LORD.

[11] “I overthrew some of you,

as when God overthrew Sodom and Gomorrah,

and you were as a brand [2] plucked out of the burning;

yet you did not return to me,”

declares the LORD.

[12] “Therefore thus I will do to you, O Israel;

because I will do this to you,

prepare to meet your God, O Israel!”

[13] For behold, he who forms the mountains and creates the wind,

and declares to man what is his thought,

who makes the morning darkness,

and treads on the heights of the earth—

the LORD, the God of hosts, is his name!

SEEK THE LORD AND LIVE

5  Hear this word that I take up over you in lamentation, O house of Israel:

[2] “Fallen, no more to rise,

is the virgin Israel;

forsaken on her land,

with none to raise her up.”

[3] For thus says the Lord GOD:

“The city that went out a thousand

shall have a hundred left,

and that which went out a hundred

shall have ten left

to the house of Israel.”

[4] For thus says the LORD to the house of Israel:

“Seek me and live;

[5] but do not seek Bethel,

and do not enter into Gilgal

or cross over to Beersheba;

for Gilgal shall surely go into exile,

and Bethel shall come to nothing.”

[6] Seek the LORD and live,

lest he break out like fire in the house of Joseph,

and it devour, with none to quench it for Bethel,

[7] O you who turn justice to wormwood [1]

and cast down righteousness to the earth!

[8] He who made the Pleiades and Orion,

and turns deep darkness into the morning

and darkens the day into night,

who calls for the waters of the sea

and pours them out on the surface of the earth,

the LORD is his name;

9 who makes destruction flash forth against the strong,

so that destruction comes upon the fortress.

[10] They hate him who reproves in the gate,

and they abhor him who speaks the truth.

[11] Therefore because you trample on [1] the poor

and you exact taxes of grain from him,

you have built houses of hewn stone,

but you shall not dwell in them;

you have planted pleasant vineyards,

but you shall not drink their wine.

[12] For I know how many are your transgressions

and how great are your sins—

you who afflict the righteous, who take a bribe,

and turn aside the needy in the gate.

[13] Therefore he who is prudent will keep silent in such a time,

for it is an evil time.

[14] Seek good, and not evil,

that you may live;

and so the LORD, the God of hosts, will be with you,

as you have said.

[15] Hate evil, and love good,

and establish justice in the gate;

it may be that the LORD, the God of hosts,

will be gracious to the remnant of Joseph.

[16] Therefore thus says the LORD, the God of hosts, the Lord:

“In all the squares there shall be wailing,

and in all the streets they shall say, ‘Alas! Alas!’

They shall call the farmers to mourning

and to wailing those who are skilled in lamentation,

[17] and in all vineyards there shall be wailing,

for I will pass through your midst,”

says the LORD.

LET JUSTICE ROLL DOWN

[18] Woe to you who desire the day of the LORD!

Why would you have the day of the LORD?

It is darkness, and not light,

[19] as if a man fled from a lion,

and a bear met him,

or went into the house and leaned his hand against the wall,

and a serpent bit him.

[20] Is not the day of the LORD darkness, and not light,

and gloom with no brightness in it?

[21] “I hate, I despise your feasts,

and I take no delight in your solemn assemblies.

22 Even though you offer me your burnt offerings and grain offerings,

I will not accept them;

and the peace offerings of your fattened animals,

I will not look upon them.

[23] Take away from me the noise of your songs;

to the melody of your harps I will not listen.

[24] But let justice roll down like waters,

and righteousness like an ever-flowing stream.

[25] “Did you bring to me sacrifices and offerings during the forty years in the wilderness, O house of Israel? [26] You shall take up Sikkuth your king, and Kiyyun your star-god—your images that you made for yourselves, [27] and I will send you into exile beyond Damascus,” says the LORD, whose name is the God of hosts.

WOE TO THOSE AT EASE IN ZION

6  “Woe to those who are at ease in Zion,

and to those who feel secure on the mountain of Samaria,

the notable men of the first of the nations,

to whom the house of Israel comes!

[2] Pass over to Calneh, and see,

and from there go to Hamath the great;

then go down to Gath of the Philistines.

Are you better than these kingdoms?

Or is their territory greater than your territory,

[3] O you who put far away the day of disaster

and bring near the seat of violence?

[4] “Woe to those who lie on beds of ivory

and stretch themselves out on their couches,

and eat lambs from the flock

and calves from the midst of the stall,

[5] who sing idle songs to the sound of the harp

and like David invent for themselves instruments of music,

[6] who drink wine in bowls

and anoint themselves with the finest oils,

but are not grieved over the ruin of Joseph!

[7] Therefore they shall now be the first of those who go into exile,

and the revelry of those who stretch themselves out shall pass away.”

[8] The Lord GOD has sworn by himself, declares the LORD, the God of hosts:

“I abhor the pride of Jacob

and hate his strongholds,

and I will deliver up the city and all that is in it.”

[9] And if ten men remain in one house, they shall die. [10] And when one’s relative, the one who anoints him for burial, shall take him up to bring the bones out of the house, and shall say to him who is in the innermost parts of the house, “Is there still anyone with you?” he shall say, “No”; and he shall say, “Silence! We must not mention the name of the LORD.”

[11] For behold, the LORD commands,

and the great house shall be struck down into fragments,

and the little house into bits.

[12] Do horses run on rocks?

Does one plow there [1] with oxen?

But you have turned justice into poison

and the fruit of righteousness into wormwood [2]—

[13] you who rejoice in Lo-debar, [3]

who say, “Have we not by our own strength

captured Karnaim [4] for ourselves?”

[14] “For behold, I will raise up against you a nation,

O house of Israel,” declares the LORD, the God of hosts;

“and they shall oppress you from Lebo-hamath

to the Brook of the Arabah.”

WARNING VISIONS

7  This is what the Lord GOD showed me: behold, he was forming locusts when the latter growth was just beginning to sprout, and behold, it was the latter growth after the king’s mowings. [2] When they had finished eating the grass of the land, I said,

“O Lord GOD, please forgive!

How can Jacob stand?

He is so small!”

[3] The LORD relented concerning this:

“It shall not be,” said the LORD.

[4] This is what the Lord GOD showed me: behold, the Lord GOD was calling for a judgment by fire, and it devoured the great deep and was eating up the land. 5 Then I said,

“O Lord GOD, please cease!

How can Jacob stand?

He is so small!”

6 The LORD relented concerning this:

“This also shall not be,” said the Lord GOD.

[7] This is what he showed me: behold, the Lord was standing beside a wall built with a plumb line, with a plumb line in his hand. [8] And the LORD said to me, “Amos, what do you see?” And I said, “A plumb line.” Then the Lord said,

“Behold, I am setting a plumb line

in the midst of my people Israel;

I will never again pass by them;

[9] the high places of Isaac shall be made desolate,

and the sanctuaries of Israel shall be laid waste,

and I will rise against the house of Jeroboam with the sword.”

AMOS ACCUSED

[10] Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land is not able to bear all his words. [11] For thus Amos has said,

“‘Jeroboam shall die by the sword,

and Israel must go into exile

away from his land.’”

[12] And Amaziah said to Amos, “O seer, go, flee away to the land of Judah, and eat bread there, and prophesy there, [13] but never again prophesy at Bethel, for it is the king’s sanctuary, and it is a temple of the kingdom.”

[14] Then Amos answered and said to Amaziah, “I was [1] no prophet, nor a prophet’s son, but I was a herdsman and a dresser of sycamore figs. [15] But the LORD took me from following the flock, and the LORD said to me, ‘Go, prophesy to my people Israel.’ [16] Now therefore hear the word of the LORD.

“You say, ‘Do not prophesy against Israel,

and do not preach against the house of Isaac.’

[17] Therefore thus says the LORD:

“‘Your wife shall be a prostitute in the city,

and your sons and your daughters shall fall by the sword,

and your land shall be divided up with a measuring line;

you yourself shall die in an unclean land,

and Israel shall surely go into exile away from its land.’”

THE COMING DAY OF BITTER MOURNING

8  This is what the Lord GOD showed me: behold, a basket of summer fruit. [2] And he said, “Amos, what do you see?” And I said, “A basket of summer fruit.” Then the LORD said to me,

“The end [1] has come upon my people Israel;

I will never again pass by them.

[3] The songs of the temple [2] shall become wailings [3] in that day,”

declares the Lord GOD.

“So many dead bodies!”

“They are thrown everywhere!”

“Silence!”

[4] Hear this, you who trample on the needy

and bring the poor of the land to an end,

[5] saying, “When will the new moon be over,

that we may sell grain?

And the Sabbath,

that we may offer wheat for sale,

that we may make the ephah small and the shekel [1] great

and deal deceitfully with false balances,

[6] that we may buy the poor for silver

and the needy for a pair of sandals

and sell the chaff of the wheat?”

[7] The LORD has sworn by the pride of Jacob:

“Surely I will never forget any of their deeds.

[8] Shall not the land tremble on this account,

and everyone mourn who dwells in it,

and all of it rise like the Nile,

and be tossed about and sink again, like the Nile of Egypt?”

[9] “And on that day,” declares the Lord GOD,

“I will make the sun go down at noon

and darken the earth in broad daylight.

[10] I will turn your feasts into mourning

and all your songs into lamentation;

I will bring sackcloth on every waist

and baldness on every head;

I will make it like the mourning for an only son

and the end of it like a bitter day.

[11] “Behold, the days are coming,” declares the Lord GOD,

“when I will send a famine on the land—

not a famine of bread, nor a thirst for water,

but of hearing the words of the LORD.

[12] They shall wander from sea to sea,

and from north to east;

they shall run to and fro, to seek the word of the LORD,

but they shall not find it.

[13] “In that day the lovely virgins and the young men

shall faint for thirst.

[14] Those who swear by the Guilt of Samaria,

and say, ‘As your god lives, O Dan,’

and, ‘As the Way of Beersheba lives,’

they shall fall, and never rise again.”

THE DESTRUCTION OF ISRAEL

9  I saw the Lord standing beside [1] the altar, and he said:

“Strike the capitals until the thresholds shake,

and shatter them on the heads of all the people; [2]

and those who are left of them I will kill with the sword;

not one of them shall flee away;

not one of them shall escape.

[2] “If they dig into Sheol,

from there shall my hand take them;

if they climb up to heaven,

from there I will bring them down.

[3] If they hide themselves on the top of Carmel,

from there I will search them out and take them;

and if they hide from my sight at the bottom of the sea,

there I will command the serpent, and it shall bite them.

[4] And if they go into captivity before their enemies,

there I will command the sword, and it shall kill them;

and I will fix my eyes upon them

for evil and not for good.”

[5] The Lord GOD of hosts,

he who touches the earth and it melts,

and all who dwell in it mourn,

and all of it rises like the Nile,

and sinks again, like the Nile of Egypt;

[6] who builds his upper chambers in the heavens

and founds his vault upon the earth;

who calls for the waters of the sea

and pours them out upon the surface of the earth—

the LORD is his name.

[7] “Are you not like the Cushites to me,

O people of Israel?” declares the LORD.

“Did I not bring up Israel from the land of Egypt,

and the Philistines from Caphtor and the Syrians from Kir?

[8] Behold, the eyes of the Lord GOD are upon the sinful kingdom,

and I will destroy it from the surface of the ground,

except that I will not utterly destroy the house of Jacob,”

declares the LORD.

[9] “For behold, I will command,

and shake the house of Israel among all the nations

as one shakes with a sieve,

but no pebble shall fall to the earth.

[10] All the sinners of my people shall die by the sword,

who say, ‘Disaster shall not overtake or meet us.’

THE RESTORATION OF ISRAEL

[11] “In that day I will raise up

the booth of David that is fallen

and repair its breaches,

and raise up its ruins

and rebuild it as in the days of old,

[12] that they may possess the remnant of Edom

and all the nations who are called by my name,” [1]

declares the LORD who does this.

[13] “Behold, the days are coming,” declares the LORD,

“when the plowman shall overtake the reaper

and the treader of grapes him who sows the seed;

the mountains shall drip sweet wine,

and all the hills shall flow with it.

[14] I will restore the fortunes of my people Israel,

and they shall rebuild the ruined cities and inhabit them;

they shall plant vineyards and drink their wine,

and they shall make gardens and eat their fruit.

[15] I will plant them on their land,

and they shall never again be uprooted

out of the land that I have given them,”

says the LORD your God.

STUDY NOTES FOR AMOS 1

STUDY NOTE FOR AMOS 1:1 Amos introduces himself and his prophecy, specifying the time when God’s word came to him.

The words of Amos. The prophet’s messages are introduced with this formula (cf. Jer. 1:1). Amos is God’s covenant lawsuit messenger, bringing God’s suit against disobedient Israel.

shepherds. The Hb. term probably refers to keepers of a particular kind of sheep known for its unusually fine wool. The king of Moab is noted as owning such sheep (2 Kin. 3:4).

Tekoa. This village was five miles (8 km) south of Bethlehem. Because of its good pastureland, it supported many shepherds with their flocks.

the earthquake. Since this earthquake was remembered in a region prone to seismic activity, it must have been of considerable magnitude, and it would have acted as a reminder of divine judgment, as in Zech. 14:5. BACK TO AMOS 1:1

STUDY NOTE FOR AMOS 1:2 The LORD. See note on Ex. 3:15.

roars. As a shepherd, Amos knows well the terrifying roar of a lion on the attack (1 Sam. 17:34–37). The Lord Himself roars from Zion to announce His judgment (Jer. 25:30; Joel 3:16). These opening words of judgment set the tone for what follows.

pastures ... withers. The Lord’s judgment will affect the whole land, from the pastures to the forested top of Carmel, rich in orchards and vineyards (Lev. 26:19; Deut. 28:23, 24). BACK TO AMOS 1:2

STUDY NOTE FOR AMOS 1:3–2:16 This series of prophecies begins with six Gentile nations: Syria, Philistia, Phoenicia, Edom, Ammon, and Moab. Some of the transgressions mentioned here have nothing to do with Israel or Judah. The sins listed are crimes against humanity and therefore God Himself. After addressing the sins of the Gentile nations, the oracles dramatically turn against Judah (2:4, 5) and Israel (2:6–16).

1:3 For three transgressions ... for four. This refrain, repeated with each prophecy, is an example of parallelism using ascending numbers for emphasis (cf. Ps. 62:11; Mic. 5:5). This standard device in ancient Near Eastern poetry is not intended to be taken literally, but means “for many transgressions.”

Damascus. David defeated and garrisoned this royal city of Syria (2 Sam. 8:6). During Solomon’s reign Damascus broke free, with Rezon as king (1 Kin. 11:23–25).

sledges of iron. The threshing sledge was a wooden board with teeth of iron or basalt fixed on the underside. An ox would pull the sledge over the grain while the driver stood on it. This symbol portrays how the Syrians treated Gilead with extreme cruelty (2 Kin. 13:7). BACK TO AMOS 1:3

STUDY NOTE FOR AMOS 1:4 I will send a fire. This refrain (1:7, 10, 12, 14; 2:2, 5) in each of the messages is also found in Hosea (8:14) and Jeremiah (17:27; 21:14; 50:32). Fire was widely understood in the ancient Near East to be an instrument of divine judgment. It was often used in warfare, and was considered one way that a god purged a rebellious people. This pagan understanding also reflects a truth revealed in Scripture: the true God will in fact judge by fire (2 Pet. 3:7 note).

Hazael. The king of Syria (c. 841–801 B.C.), whose reign was predicted by the prophet Elisha (2 Kin. 8:13).

strongholds. Fortified citadel-palaces of the nobility.

Ben-hadad. A throne name, like “Pharaoh” in Egypt. Probably the third king with this name is meant. The first assisted Judah’s king Asa against Israel’s Baasha (1 Kin. 15:18–20). The second, Ben-hadad II, was assassinated by the usurper Hazael (2 Kin. 8:14, 15). Hazael’s son, Ben-hadad III, was contemporary with Jehoahaz of Israel (2 Kin. 13:25). It was he who made Israel’s army “like the dust at threshing” (2 Kin. 13:7). BACK TO AMOS 1:4

STUDY NOTE FOR AMOS 1:5 cut off. The verb is often used to indicate annihilation by war (Josh. 23:4; Is. 10:7).

the inhabitants. The Hb. term is lit. “the one who sits,” possibly a reference to the king rather than the whole population. The same word is used of God sitting or enthroned as king in Pss. 2:4; 22:3 (“enthroned”); 29:10.

Valley of Aven. Lit. “Valley of Wickedness.” Possibly it refers to ancient Syrian Heliopolis, now called Baalbek, in the Beqaa Valley of Lebanon. It was apparently a center for sun worship. The phrase itself may be an indirect reference to a pagan deity.

Beth-eden. Probably a district about two hundred miles (320 km) northeast of Damascus (not to be confused with the Garden of Eden; cf. Gen. 2:8 note), and ruled by a Syrian vassal king. The point of the parallelism between the Valley of Aven and Beth-eden is to indicate that not only Damascus, but its territories as well, will be undone.

Syria ... to Kir. The original home of the Syrians (9:7), Kir will become their place of exile. BACK TO AMOS 1:5

STUDY NOTE FOR AMOS 1:6 Gaza. The southernmost of the five Philistine royal cities, which are Ashkelon, Ashdod, Ekron, Gath, and Gaza. Located between Egypt and Canaan, Gaza was a natural center for trade.

whole people. That is, an entire group of exiles (also v. 9). The Philistine trade included slaves. Prisoners of war usually became slaves, but here a whole population was sold into slavery. The apparent reference is to the capture and sale of Israelites during the reign of Jehoram (2 Chr. 21:16, 17).

to Edom. Edom is an alternative name for Esau, the brother of Jacob/Israel (Gen. 25:30). Although originally closely related to the Israelites, the Edomites received Israelites as slaves from the Philistines. For its role in the Edomites’ sin against their brother Israelites, Gaza, which stands for Philistia as a whole, is now sentenced. BACK TO AMOS 1:6

STUDY NOTE FOR AMOS 1:8 Ashdod. A strong and prosperous Philistine capital city located eighteen miles (29 km) northeast of Gaza.

Ashkelon. The third royal city, located halfway between Gaza and Ashdod on the Mediterranean coast.

Ekron. The fourth royal city of the Philistines, located on the border of the territories allotted to Judah and Dan (Josh. 15:11, 45, 46; 19:43. Gath, the fifth royal city, is not mentioned because it had already been defeated by Hazael at the time Amos wrote (2 Kin. 12:17). Assyria was the primary instrument of judgment against all these cities, and all four are subsequently mentioned in Assyrian annals as vassals of Esarhaddon (681–669 B.C.) and Ashurbanipal (668–627 B.C.). BACK TO AMOS 1:8

STUDY NOTE FOR AMOS 1:9 Tyre. One of two major Phoenician cities (the other is Sidon) mentioned in the Canaanite Amarna letters (fourteenth century B.C.). The name itself means “flint.” Tyre was built on a large rock in the sea and was considered virtually impregnable until the fourth century B.C., when Alexander the Great conquered the city by building a causeway to it.

delivered up a whole people. See notes on v. 6.

did not remember the covenant. This phrase denotes the keeping of covenant obligations and is a standard phrase in ancient international covenants or treaties (cf. Gen. 9:15; Ex. 2:24; Lev. 26:42). Amos is asserting that Tyre did not keep its treaties with Israel.

of brotherhood. In the ancient Near East, kings entering into treaties styled themselves “brothers.” So Hiram of Tyre called Solomon “my brother” (1 Kin. 9:13; cf. 1 Kin. 5:12), as he had a background of treaty relations with David (2 Sam. 5:11). Later, Ahab continued the close relation with Phoenicia by marrying Jezebel, daughter of Ethbaal, the king of Sidon (1 Kin. 16:31). BACK TO AMOS 1:9

STUDY NOTE FOR AMOS 1:11 pursued his brother with the sword. See note on v. 6. This listing of events from the reign of Jehoram possibly includes Edom’s revolt and collusion with the Philistines and Arabs, who attacked Judah and entered Jerusalem, plundering the palace and deporting the royal household (2 Chr. 21:16, 17; Obad. 10–14). BACK TO AMOS 1:11

STUDY NOTE FOR AMOS 1:12 Teman. Teman is a grandson of Esau (Gen. 36:11, 15). His descendant clan apparently gave its name to a region in the south of Edom, and to a village some fifteen miles (24 km) from Petra. Here, the region is meant. Teman was famous for wisdom (Job 2:11; Jer. 49:7).

Bozrah. The northernmost Edomite city, some thirty-five miles (56 km) north of Petra. By mentioning its northernmost and southernmost regions, Amos consigns all of Edom to destruction. BACK TO AMOS 1:12

STUDY NOTE FOR AMOS 1:13 the Ammonites. The Ammonites descended from Ben-ammi, the offspring of the trickery and incest of Lot’s younger daughter (Gen. 19:34–38). They lived between Aram and Moab.

ripped open pregnant women. This particular atrocity was practiced by others, including Hazael of Syria (2 Kin. 8:12), Menahem of Israel (2 Kin. 15:16), and Assyria (Hos. 13:16). The apparent purpose was to eliminate descendants who might try to reclaim the land.

enlarge their border. Ancient Near Eastern kings typically boasted that they extended the borders of their land. By doing so they fancied that they carried out the desire of their gods. BACK TO AMOS 1:13

STUDY NOTE FOR AMOS 1:14 Rabbah. A short form of the fuller reference, “Rabbah of the Ammonites” (Deut. 3:11; 2 Sam. 12:26). This location is the modern Amman in Jordan near the spring that feeds the Jabbok River. The site is easily defended because it is surrounded by deep valleys and it has easy access to water sources.

tempest ... whirlwind. In Scripture, the figure of a violent and destructive storm is often used for the tumult of battle, as well as for the anger of God, or indeed for both at once (Pss. 83:15; Is. 5:28; 17:13; 29:6; 66:15; Jer. 4:13; 23:19; 25:32). BACK TO AMOS 1:14

STUDY NOTE FOR AMOS 1:15 he and his princes together. According to regular Assyrian practice, a conquered king, his household, and his officials were taken together into exile. Under Shalmaneser III (858–824 B.C.), Assyria conquered Ammon, making it an Assyrian vassal. BACK TO AMOS 1:15

STUDY NOTES FOR AMOS 2

STUDY NOTE FOR AMOS 2:1 burned to lime the bones of the king of Edom. According to Jewish tradition, these are the bones of the Moabite king Mesha. Such burning indicated special contempt and was thought to deprive the dead of peace in the afterlife. Josiah burned the bones of false priests on the altar at Bethel (2 Kin. 23:15, 16). BACK TO AMOS 2:1

STUDY NOTE FOR AMOS 2:2 Kerioth. Probably the name of a major Moabite city and religious center (Jer. 48:41). The exact site is uncertain. Alternatively, the Hb. word might mean “towns,” as the Septuagint translators understood it.

Moab shall die amid uproar. The Hb. word used for “uproar” expresses a double entendre. It is associated both with the din of battle and with an archaic name for Moab, “the sons of tumult” (cf. Jer. 48:45).

trumpet. This is the ram’s horn (Hb. shophar), the signal horn of ancient warfare. BACK TO AMOS 2:2

STUDY NOTE FOR AMOS 2:3 I will cut off. See note on 1:5. BACK TO AMOS 2:3

STUDY NOTE FOR AMOS 2:4 Judah. The five oracles against pagan nations are concluded, and the southern kingdom of Judah is now addressed. Divine judgment moves ever closer to the northern kingdom of Israel, where Amos himself has prophesied (v. 6).

rejected the law ... statutes. For rejecting God’s revealed law, and so God Himself, they are particularly worthy of judgment (Deut. 4:39, 40). Judah’s covenant privileges imply greater responsibility (cf. Luke 12:48).

after which their fathers walked. “To walk after” is an idiom meaning to follow in obedience as a vassal or servant. Judah is following lies, and serving as the vassal of false gods or demons (Deut. 32:17; Rom. 6:16; 1 Cor. 10:20). BACK TO AMOS 2:4

STUDY NOTE FOR AMOS 2:5 I will send a fire. See note on 1:4.

Jerusalem. The name means “city of peace.” The Hb. word for “peace” (shalom) denotes not only the absence of war, but also the presence of prosperity and wholeness. Because Judah had not sought integrity in the Lord, she will see destruction, not peace. This prophecy is fulfilled more than 150 years later, when Nebuchadnezzar II conquers Jerusalem and burns every notable building, including the king’s palace (2 Kin. 25:8–10). BACK TO AMOS 2:5

STUDY NOTE FOR AMOS 2:6 Israel. The indictment of the northern kingdom begins—Israel is guilty of social injustice, sexual immorality, and religious abuses (vv. 6–8).

sell the righteous for silver. A reference to the corrupt judicial system. Judges are willing to convict the innocent upon payment of a bribe.

the needy. The Lord has a special concern that their rights be protected (Ex. 23:6; Jer. 5:28), but they are being sold into slavery even for insignificant debts (here symbolized by a pair of sandals). Slavery in ancient Israel, though permitted in some forms, is carefully limited by the law of Moses (see Ex. 21:2; Deut. 15:12; 1 Pet. 2:18 and notes). BACK TO AMOS 2:6

STUDY NOTE FOR AMOS 2:7 go in to the same girl. Amos decries uncontrolled sexual passion. Such behavior is contrary to God’s original intention (Gen. 2:21–24; Matt. 19:4–6), and it profanes God’s holy name (Lev. 18:24). The Mosaic law prohibits sexual union among individuals closely related by blood (Lev. 18:6–18). While the Mosaic law does not mention this specific situation (the sharing of a common prostitute), the basic principle still applies. This is perhaps a reference to cultic prostitution; cf. v. 8. BACK TO AMOS 2:7

STUDY NOTE FOR AMOS 2:8 lay themselves down ... on garments. They have engaged in fertility cult prostitution beside the altars, further profaning the Lord’s name. There are many altars in Israel, including those at Bethel (3:14), Dan (8:14), and Gilgal (Hos. 12:11). Their sins of sexual license and idolatry are compounded in that they have slept on clothing taken as pledges for loans to the poor. Such garments are not to be kept overnight (Ex. 22:26; Deut. 24:12, 13). BACK TO AMOS 2:8

STUDY NOTE FOR AMOS 2:9 I ... destroyed the Amorite. Faithful to His covenant promises (Gen. 15:16–21), the Lord drove out the Canaanites (simply called “the Amorite” here) from the Promised Land. See note on Gen. 10:16.

like ... the cedars. The description recalls the report of the twelve spies (Num. 13:32, 33), but also God’s wrath against all that is lofty and proud (Is. 2:12–18).

fruit above ... roots beneath. A poetic expression for complete destruction. BACK TO AMOS 2:9

STUDY NOTE FOR AMOS 2:10 out of the land of Egypt. By reminding them of His covenant faithfulness (cf. Gen. 50:24; Ex. 3:8), the Lord presses His case against Israel’s unfaithfulness. BACK TO AMOS 2:10

STUDY NOTE FOR AMOS 2:11 I raised up ... prophets. The Lord sovereignly raises up prophets (Deut. 18:15–22), judges (Judg. 2:18), priests (1 Sam. 2:35), and kings (2 Sam. 7:12). The prophets serve as covenant lawsuit messengers, sent to recall the people to obedience.

Nazirites. See note on Num. 6:1–21. The OT mentions Samson by name as a Nazirite (Judg. 13:4, 5). Samuel was probably a Nazirite as well (1 Sam. 1:11 note). The three basic vows of the Nazirite are to abstain from consuming alcoholic drinks, touching dead bodies, and cutting one’s hair. BACK TO AMOS 2:11

STUDY NOTE FOR AMOS 2:12 But you. In contrast with the Lord’s faithfulness, Israel has sought to defeat God’s purposes by commanding His messengers not to prophesy, and by making the Nazirites drink wine (in violation of their vow). They have shown contempt for both the Lord and His law. BACK TO AMOS 2:12

STUDY NOTE FOR AMOS 2:13 I will press you down. Just as a cart bogs down from the pressure of its contents and so becomes immovable, so Israel will be unable to flee (v. 14). BACK TO AMOS 2:13

STUDY NOTE FOR AMOS 2:14 the swift ... the strong. A vivid picture of helplessness: the fleet of foot will not escape, and the strong will not stand their ground. BACK TO AMOS 2:14

STUDY NOTE FOR AMOS 2:15 bow ... foot ... horse. All units of the army will fail before God’s anger. BACK TO AMOS 2:15

STUDY NOTE FOR AMOS 2:16 shall flee away naked. Even the bravest warriors cast away not only armor and weapons but also every impediment, including clothing, in the panic of their useless flight. Such naked flight is an utter humiliation.

in that day. This phrase often indicates the Lord’s day of judgment (Zeph. 1:7 note). Here it refers to the approaching day of Assyrian conquest. BACK TO AMOS 2:16

STUDY NOTES FOR AMOS 3

STUDY NOTE FOR AMOS 3:1–15 God prosecutes a lawsuit against Israel through His servant Amos (cf. Hos. 4:1–19).

3:1 Hear this word. This solemn command occurs again in 4:1 and 5:1, and echoes commands to hear and obey the Lord in the original covenantal documents (Deut. 4:1; 5:1; 6:3). It occurs regularly in covenant lawsuit material (Jer. 2:4; Hos. 4:1). BACK TO AMOS 3:1

STUDY NOTE FOR AMOS 3:2 You only have I known. In addition to cognition (Gen. 4:9), the Hb. word for “know” has a wide range of meaning, including sexual relations (Gen. 4:1). Here the term denotes God’s sovereign choice, or election, of Israel as the object of His loving concern within a unique covenantal relationship (Ex. 19:4–6; cf. Deut. 7:7, 8).

therefore. The Lord’s gracious oversight of His people includes punishment for their sins precisely because He loves them too much to allow them to sin without discipline (Prov. 3:11, 12). BACK TO AMOS 3:2

STUDY NOTE FOR AMOS 3:3–6 Amos presents a series of rhetorical questions, to which the answer in every case is quite clear. Their purpose is to emphasize that the message of Amos comes from the Lord.

3:3 walk. To “walk together” with someone here means to agree with his or her destination and route. Implicitly, the prophet “walks” with the Lord. BACK TO AMOS 3:3

STUDY NOTE FOR AMOS 3:4 roar. A silent hunter, the lion roars only after its victim’s fate is sealed. Just as there is reason for the lion’s roar, so also there must be a cause behind the prophet’s utterance. BACK TO AMOS 3:4

STUDY NOTE FOR AMOS 3:5 trap. No bird is caught in an unbaited trap. BACK TO AMOS 3:5

STUDY NOTE FOR AMOS 3:6 trumpet. See note on 2:2. Siege is a fearful prospect in Amos’s era, for it often results in starvation of the populace, followed by all the horrors of conquest: rape, pillage, slaughter, and burning.

disaster. Lit. “evil.” The OT teaches that the Lord is the creator of peace and of calamity (Is. 45:7). This does not mean that God is the author of evil, but rather that He sovereignly brings disaster or adversity on individuals and nations as just punishment. The curses pronounced in Gen. 3:14–19 show that the Lord brings such punishment. BACK TO AMOS 3:6

STUDY NOTE FOR AMOS 3:7 God does nothing without revealing. The God who acts also reveals Himself and interprets His actions to and through the prophets. God revealed His plans for Sodom and Gomorrah to Abraham, the first “prophet” so designated in Scripture (Gen. 18:17; 20:7).

his servants the prophets. Moses, the supreme OT prophet, is called “the servant of the Lord” (Deut. 34:5). Subsequent prophets are characterized by the similar phrase, “my servants the prophets” (Jer. 7:25; Ezek. 38:17; cf. Dan. 9:10). BACK TO AMOS 3:7

STUDY NOTE FOR AMOS 3:8 who can but prophesy. Just as a lion’s voice evokes fear, the voice of the Lord compels the prophets to proclaim His word (Deut. 18:18; cf. 1 Cor. 9:16). BACK TO AMOS 3:8

STUDY NOTE FOR AMOS 3:9 Proclaim. The command is in the plural and apparently directed at the Lord’s servants the prophets.

Ashdod ... Egypt. Amos poetically summons the pagan nobility to look upon the injustice that reigns in Samaria. Israel (the northern kingdom) should have been more righteous, not less, than her pagan neighbors. It is ironic that these pagans should be called as witnesses to Israel’s misbehavior.

mountains of Samaria. Samaria is surrounded by mountains, from which the spectators are asked to view her.

tumults. Or, “disturbances,” as the word is translated in 2 Chr. 15:5. Such conditions result from sin and are the opposite of “peace” (Hb. shalom). BACK TO AMOS 3:9

STUDY NOTE FOR AMOS 3:10 violence and robbery. The ill-gotten gains from their violent and thieving behavior. The rich have plundered and looted the poor. BACK TO AMOS 3:10

STUDY NOTE FOR AMOS 3:11 adversary. Assyria. The thought of this verse echoes the substance of the covenant curse for disobedience (Deut. 28:52). BACK TO AMOS 3:11

STUDY NOTE FOR AMOS 3:12 the shepherd rescues ... a piece. According to ancient laws, shepherds are to demonstrate their diligence by rescuing a portion of a sheep taken by wild beasts (cf. Gen. 31:39 and note). The sheep of Israel will only be saved in a mutilated condition—in fact, the nation will be destroyed.

with the corner of a couch. The rich recline idly on couches (as the Romans later did at their banquets), enjoying the luxury they have extorted from the poor (6:4). BACK TO AMOS 3:12

STUDY NOTE FOR AMOS 3:13 Hear, and testify. The command here (in the plural) may be to the pagans who have been summoned as witnesses, or to the Lord’s messengers, who are commanded to summon the pagan witnesses (v. 9 note). Or perhaps it is merely a general call to creation to be a witness to the broken covenant. BACK TO AMOS 3:13

STUDY NOTE FOR AMOS 3:14 on the day ... for his transgressions. The phrasing here recalls the original covenant documents (Ex. 32:34).

altars of Bethel. This is one of the primary worship centers at the time of Amos. More than a century before Amos’s ministry, Jeroboam I made a golden calf for Israel to worship at Bethel in the north, as an alternative to worship at Jerusalem in the south, and installed an altar there (1 Kin. 12:25–33). Both altar and sanctuary were later destroyed by Josiah (2 Kin. 23:15).

horns of the altar. In Amos’s day, a fugitive can gain asylum by grasping the horns of the altar (1 Kin. 1:49–51), though the Israelites have been known not to observe this privilege (1 Kin. 2:28–35). Even this last resort for sinful Israel will be cut off. BACK TO AMOS 3:14

STUDY NOTE FOR AMOS 3:15 winter house ... summer house. The possession of both a summer and a winter house is a great luxury, affordable only by kings and the very wealthy. The Lord will destroy these multiple houses and decorated mansions. Assyria, God’s instrument of judgment (Is. 10:5, 6), is expert at such destruction and plunder, as the vast wealth of Nineveh during this period amply testifies (Nah. 2:9).

houses of ivory. Excavations at Samaria have uncovered a hoard of ivory pieces in the royal acropolis of the city. Most of them were found in the “ivory house” constructed by Ahab (see 1 Kin. 22:39). Many of the ivories are small plaques intended to adorn furniture, such as the “ivory beds” mentioned in Amos 6:4. BACK TO AMOS 3:15

STUDY NOTES FOR AMOS 4

STUDY NOTE FOR AMOS 4:1–13 Through His servant Amos, God prosecutes a second covenant lawsuit against Israel.

4:1 Hear this word. See 3:1 and note.

cows of Bashan. The wealthy women of Samaria, who have been raised and cared for like the prime cattle of Bashan, a fertile area east of the Jordan River (Deut. 3:1 note) and northeast of the Sea of Galilee. BACK TO AMOS 4:1

STUDY NOTE FOR AMOS 4:2 sworn by his holiness. The same phrase occurs one other place in the OT (Ps. 89:35). No oath can be greater or more final (Heb. 6:13, 14).

fishhooks. The Assyrians of this period frequently lead prisoners by ropes attached to rings or hooks in their noses or lips. BACK TO AMOS 4:2

STUDY NOTE FOR AMOS 4:3 cast out into Harmon. This location is unknown. BACK TO AMOS 4:3

STUDY NOTE FOR AMOS 4:4 Bethel ... Gilgal. These were important sites in the earlier history of Israel. Bethel was a sanctuary during the period of the judges, and Samuel judged both there and at Gilgal (1 Sam. 7:16). They became centers of syncretistic worship during the period of the divided kingdom (5:5).

every three days. Although the Hb. word for “day” can stand for a year or for an unspecified longer period (Gen. 1:5 note), three literal days seem to be meant here. Israel’s religious observances go even beyond what the law requires. Though enthusiastic about ritual, they have no living relationship with God. BACK TO AMOS 4:4

STUDY NOTE FOR AMOS 4:5 sacrifice ... leavened. The covenant law makes it clear that they are not to burn leavened bread as a sacrifice (Lev. 2:11; 6:17; 7:12). Amos sarcastically urges them to continue in their disobedience.

for so you love. In the ancient Near East, the term to love had special significance in covenants: the vassal’s “love” for the sovereign entailed obedience (Deut. 6:5; cf. John 14:15). The nation’s disobedience has made it apparent to Amos that Israel loves rituals and idolatry rather than the Lord. BACK TO AMOS 4:5

STUDY NOTE FOR AMOS 4:6–11 This section reviews what the Lord has done in punishment to warn His people and draw their attention back to Him. The emphatic phrase “I also” indicates the change of subject. All the disasters mentioned are threatened in the covenant document (Deut. 28). Israel should understand this and repent. But as the refrain repeats, “you did not return to me” (4:6, 8, 9, 10, 11).

4:6 cleanness of teeth. Their teeth are clean because they have nothing to eat. The covenant stipulations threaten hunger and want as a penalty for disobedience (Deut. 28:47, 48). BACK TO AMOS 4:6

STUDY NOTE FOR AMOS 4:7, 8 rain. The winter rains from October through February are essential for the crops to begin their growth. The spring or “latter” rains of March and April will provide for mature growth (Jer. 5:24). The Lord promises these rains if Israel obeys His commands (Lev. 26:3, 4), but also warns that He will withhold them if they flagrantly and impenitently disobey Him (Lev. 26:18, 19; Deut. 28:23, 24). BACK TO AMOS 4:7

4:8 so two or three cities would wander to another city. The Hb. verb translated “would wander” is used elsewhere to describe staggering movement associated with drunkenness. Desperately thirsty conditions are being depicted. BACK TO AMOS 4:8

STUDY NOTE FOR AMOS 4:9 blight and mildew. The Lord threatens these in the covenant document (Deut. 28:22; cf. Hag. 2:17).

locust. The Hb. word for this destructive insect probably derives from the verb meaning “to cut” (cf. Joel 1:4; 2:25). Ironically, the punishment described here is what the Lord had inflicted on Egypt (Ps. 105:34, 35), whose Pharaoh rebelled against God. Rebellious Israel has received the same punishment, and like Pharaoh has not repented. BACK TO AMOS 4:9

STUDY NOTE FOR AMOS 4:10 pestilence ... Egypt. The Lord had threatens a plague in His covenant with Israel (Deut. 28:21), along with all the diseases of Egypt (Deut. 28:60, 61).

killed. Yet another covenant curse fulfilled (Ex. 22:24). BACK TO AMOS 4:10

STUDY NOTE FOR AMOS 4:11 overthrew Sodom and Gomorrah. Similar or identical phrases are used in prophecies against Babylon (Is. 13:19; Jer. 50:40) and Edom (Jer. 49:17, 18). The devastation of Sodom and Gomorrah provides a symbol of God’s judgment against sin (see Gen. 19:24, 25; Deut. 29:23 note). Here, God promises to overthrow Israel with equal thoroughness.

a brand plucked out of the burning. Despite God’s repeated mercy to His people (e.g., 2 Kin. 13:3–5; cf. Zech. 3:2), they remain ungrateful and unrepentant. BACK TO AMOS 4:11

STUDY NOTE FOR AMOS 4:12 prepare ... God. The phrase echoes Ex. 19:15–17, where, after three days of sanctification, the people met the Lord at Sinai. Then they met a God who was graciously forging a covenant with them. Now they will meet a God who is coming to judge their covenant disobedience. BACK TO AMOS 4:12

STUDY NOTE FOR AMOS 4:13 who forms ... declares ... makes . . . treads. This verse is in the form of an ancient Near Eastern divine or royal title: a series of titles or epithets used to describe the deeds or powers of a god or king. Here they describe the great King, who is abundantly able to carry out the curses He originally threatened in the covenant (cf. Is. 44:24–28).

the Lord, the God of hosts. See note on Zech. 1:3. BACK TO AMOS 4:13

STUDY NOTES FOR AMOS 5

STUDY NOTE FOR AMOS 5:1–17. This literary section is made up of many short prophetic oracles.

5:1 Hear this word. See 3:1 and note.

lamentation. As though in mourning for the dead, Amos pours out a lament for Israel. This literary device is frequently used in OT prophecy (e.g., Jer. 7:29; Ezek. 19:1; 26:17; 27:2; 32:2). BACK TO AMOS 5:1

STUDY NOTE FOR AMOS 5:2 Fallen. This term is used in other laments (e.g., 2 Sam. 1:19, 25, 27; 3:34; Lam. 2:21). Amos later uses the word to describe the “fallen” booth or house of David (9:11).

virgin Israel. This kind of personification is used of Israel (cf. Jer. 18:13; 2 Kin. 19:21) and of other nations such as Babylon (Is. 47:1) and Egypt (Jer. 46:11). BACK TO AMOS 5:2

STUDY NOTE FOR AMOS 5:3 a thousand ... ten. The drastic military reversals described here perhaps echo the prophecy of such disasters in the covenant that are the punishment for flagrant, impenitent idolatry (Deut. 32:15–18, 28–30). BACK TO AMOS 5:3

STUDY NOTE FOR AMOS 5:4 Seek me and live. This is a passionate plea for repentance and a call to turn back to God. The Lord has promised to meet those who would seek Him, even in exile (Deut. 4:29; cf. Lam. 3:25). Tragically, the Lord’s people often do not seek Him (Is. 9:13; Jer. 10:21). BACK TO AMOS 5:4

STUDY NOTE FOR AMOS 5:5 Bethel ... Gilgal. See note on 4:4.

Beersheba. This ancient city (Gen. 21:31–33; 26:23–25; 46:1–5) is located fifty miles (80 km) south-southwest of Jerusalem, and is apparently a destination for religious pilgrims from the north in Amos’s day (8:14). Later, in the seventh century B.C., Josiah destroys the high places “from Geba to Beersheba” during his reform (2 Kin. 23:8). Excavations have revealed an Israelite temple here that was used from the ninth century onward. The temple has a structure similar to the temple in Jerusalem. It appears to have been created by the Israelites as a center for worship, but that temple is nowhere sanctioned by God’s law.

Gilgal ... exile. The words form an alliterative wordplay in Hebrew. BACK TO AMOS 5:5

STUDY NOTE FOR AMOS 5:6 fire. See note on 1:4.

house of Joseph. Ephraim and Manasseh, the tribes descending from Joseph (Gen. 48:15 note), whose tribal areas contain Bethel (Ephraim) and Gilgal (Manasseh), both mentioned in v. 5. These northern sanctuaries will be destroyed. Beersheba, in the south, will escape the fire of judgment that will sweep through the northern kingdom.

none to quench it. The Lord’s judgment fire cannot be extinguished (Is. 1:31; Jer. 4:4; Matt. 3:12). BACK TO AMOS 5:6

STUDY NOTE FOR AMOS 5:7 justice ... righteousness. These often occur together in the OT as qualities of life the Lord desires (v. 24; Is. 5:7).

wormwood. An herb found in Eurasia and North Africa that is poisonous in its pure oil state. BACK TO AMOS 5:7

STUDY NOTE FOR AMOS 5:8 made ... turns ... pours. See note on 4:13. This majestic description of the Lord contrasts starkly with the previous verse.

Pleiades. A star cluster in the constellation Taurus that features six or seven prominent stars visible to the unaided eye. In many ancient Near Eastern cultures, the stars were thought to be personifications of deities.

Orion. In classical mythology, the constellation Orion is “the Hunter.” In Job also, the Pleiades and Orion are named together as evidences of God’s incomparable power and wisdom (Job 9:9; 38:31). BACK TO AMOS 5:8

STUDY NOTE FOR AMOS 5:10 They hate ... they abhor. This verse contrasts with vv. 11, 12, which are in the second person. Such shifts of person are common in ancient Near Eastern writings of all kinds, and no significant difference of tone seems intended here.

who reproves ... who speaks the truth. A reference to those who reprove falsehood in court and bear true witness there. Israel has come to hate such men, presumably because they threaten practices of corruption and dishonest gain (2:6 and note).

in the gate. Much of a city’s legal business in this era is transacted in its gate, a large passageway with adjoining rooms. Excavations at Iron Age cities such as Gezer and Megiddo have uncovered benches inside the gateways; this is where the elders of the city sat and deliberated (cf. Ruth 4:1, 2). BACK TO AMOS 5:10

STUDY NOTE FOR AMOS 5:11 houses of hewn stone. These are costly to build, in contrast to the mud brick houses in which many people live (cf. Is. 9:10).

you shall not dwell ... you shall not drink. The curse of futility (failure to enjoy the fruit of one’s labor) fell on the Canaanites as Israel dispossessed them from their cities (Deut. 6:10, 11). Now Israel will suffer the same fate, according to the words of Deut. 28:30 (cf. Is. 65:21–23; 1 Cor. 15:58). BACK TO AMOS 5:11

STUDY NOTE FOR AMOS 5:12 For I know. Israel needs to realize that the Lord knows what they seem to imagine that He does not know (cf. Ps. 73:11; Job 22:13, 14).

bribe. The Hb. term can refer to a common bribe (1 Sam. 12:3) or to a ransom for loss of life (Ex. 21:30). BACK TO AMOS 5:12

STUDY NOTE FOR AMOS 5:13 an evil time. This phrase explains why the prudent will be silent: the times will be so bad that the truth will not be tolerated. BACK TO AMOS 5:13

STUDY NOTE FOR AMOS 5:14 Seek good, and not evil. For this thought of effective repentance, see Is. 1:16, 17. In 5:4 they were commanded to “Seek me,” for only God is good (Matt. 19:17).

that you may live. Obedience to the Lord will bring them security and prosperity (Deut. 28:1–14); but the verse points to a deeper truth, that to know God is life itself (John 17:3).

God ... with you. This is the deepest need of God’s people, expressed prophetically in the name Immanuel (“God is with us,” Is. 7:14; cf. Matt. 1:23).

as you have said. Israel complacently claims that the Lord is with them, despite their rebelliousness, simply because He has made a covenant with them (cf. Matt. 3:9). BACK TO AMOS 5:14

STUDY NOTE FOR AMOS 5:15 justice in the gate. See note on v. 10.

remnant of Joseph. The northern kingdom of Israel is dominated by the tribe of Ephraim, descendants of one of Joseph’s sons (Deut. 33:17 note). Though Israel is relatively prosperous and strong, the phrase anticipates the future, after God’s judgment, when He will graciously restore a remnant of the people. BACK TO AMOS 5:15

STUDY NOTE FOR AMOS 5:16 skilled in lamentation. This possibly refers to professional mourners, who were common in the ancient Near East. BACK TO AMOS 5:16

STUDY NOTE FOR AMOS 5:17 all vineyards. The laments over Israel will be taken up in every part of the land, since every part will be punished.

I will pass through. The same verb appears in Ex. 12:12, where the Lord speaks of His impending judgment on Egypt. Ironically, because Israel has become as pagan as Egypt, He must now “pass through” Israel in judgment as well (7:2 note). BACK TO AMOS 5:17

STUDY NOTE FOR AMOS 5:18–27 This second portion of ch. 5 discusses the day of the Lord and His rejection of Israel.

5:18 the day of the LORD. Ultimately, this is the great and terrible “day of the Lord” when He comes in judgment (cf. Is. 2:12; 13:6–13; Obad. 15; Zeph. 1:7, 14). Every OT judgment is also a “day of the Lord,” and anticipates that final day. Joel describes it as a day of terrible judgment and destruction (Joel 1:15–20; 2:11). This time of judgment contrasts sharply with the redemptive outpouring of God’s Spirit (Joel 2:28–32).

darkness, and not light. The Lord alone has power to make day as dark as night, both literally and figuratively, in judgment (v. 8). BACK TO AMOS 5:18

STUDY NOTE FOR AMOS 5:19 lion ... bear ... serpent. Amos vividly portrays the futility of trying to escape the Lord’s judgment (Is. 24:17, 18). BACK TO AMOS 5:19

STUDY NOTE FOR AMOS 5:20 brightness. In addition to denoting physical light, the Hb. word for “brightness” is associated with the Lord (Ps. 18:12; Is. 4:5) and with the righteous (Prov. 4:18, 19; Is. 60:3; 62:1). There will be no light of righteousness in the land, and no brightness from the Lord’s favorable countenance. Judgment will be black and total, engulfing the whole land. BACK TO AMOS 5:20

STUDY NOTE FOR AMOS 5:21–24 For a similar condemnation of empty ritual and sacrifice without repentance, see Mic. 6:6–8 (cf. Matt. 5:23, 24; 1 Cor. 13:3).

5:21 I hate, I despise. Two Hb. words here combine to express the attitude more forcefully than either could by itself. The result can be translated, “I reject with utter hatred.”

I take no delight. The language refers to burnt offerings. In the Mosaic covenant, the Lord declares that if His people are disobedient and unrepentant, He will “not smell” the fragrance of their offerings (Lev. 26:31). BACK TO AMOS 5:21

STUDY NOTE FOR AMOS 5:23 Take away from me the noise of your songs. The word for “noise” has a wide semantic range in Hebrew, but here it communicates a loud clamor or din (cf. 1 Sam. 14:19; 1 Kin. 18:41). The songs of the people are a loud disturbance, not pleasing to the Lord. BACK TO AMOS 5:23

STUDY NOTE FOR AMOS 5:24 justice ... righteousness. See note on v. 7.

ever-flowing stream. The streams, or wadis, of the Middle East are rocky watercourses through which torrents rush in the rainy season, but which are dry at other times. The Lord desires righteousness that is like His own—dependable, strong, and constant. BACK TO AMOS 5:24

STUDY NOTE FOR AMOS 5:25 Did you bring. Offerings were brought to the Lord during the wilderness wanderings (Ex. 18:12; Lev. 9:8–24). The question emphasizes that such offerings were not of primary importance to the Lord then, and they are not of primary importance in Amos’s time either. Rather, He wants worship in spirit and in truth accompanied by true repentance. BACK TO AMOS 5:25

STUDY NOTE FOR AMOS 5:26 take up Sikkuth ... Kiyyun. Sikkuth (or Sakkuth) is an Assyrian deity associated with the planet Saturn. Kiyyun (or Kaiwan) is a Babylonian term for Saturn. Amos here refers to idols associated with astral deities that are carried in cultic processions. The Septuagint translates the Hebrew for “Sikkuth your king” as “tabernacle of Moloch” (the Hb. letters are similar), a reading quoted by Stephen in Acts 7:43.

that you made for yourselves. OT attacks on idolatry often focus on the merely man-made nature of the idols (Is. 44:9–20; Jer. 10:1–5; Mic. 5:13). BACK TO AMOS 5:26

STUDY NOTE FOR AMOS 5:27 beyond Damascus. Banishment beyond Damascus in Syria implies exile to Assyria, as the prophet’s audience well understands. Exile far from home is the worst of the original covenant curses (Deut. 28:36, 64). BACK TO AMOS 5:27

STUDY NOTES FOR AMOS 6

STUDY NOTE FOR AMOS 6:1 Zion ... mountain of Samaria. Zion (Jerusalem) and Samaria are the capitals of Judah and Israel, respectively. Like his contemporaries Hosea, Isaiah, and Micah, Amos is given prophecies that address both the southern and northern kingdoms (Is. 9:8–10:4; Hos. 6:4–11; Mic. 1:5).

first of the nations. The same ironic Hb. phrase occurs in Num. 24:20 (referring to Amalek). Israel has become powerful and prosperous under Jeroboam II, and might fancy herself the first among the nations. BACK TO AMOS 6:1

STUDY NOTE FOR AMOS 6:2 Calneh. The identity of this city is uncertain, but it may be the Calno mentioned in Is. 10:9, which was conquered by Sargon II of Assyria in 710 B.C.

Hamath the great. Located north of Dan on the Orontes River in Syria, it was restored to Israelite control by Jeroboam II (2 Kin. 14:23–25).

Gath. One of the five major Philistine cities (1:6 note), Judah’s Uzziah recaptured Gath from Syrian control (2 Kin. 12:17; 2 Chr. 26:6).

Are you better ... is their territory greater. The precise historical context and meaning of this verse is debated. Some suggest that Calneh, Hamath, and Gath have been conquered at the time of this prophecy, and that Israel should therefore not expect to escape conquest either. Others contend that Amos mentions other flourishing capitals of the region to show that Israel is as great as they, perhaps implying that Israel’s territory is not so small that aggressors will ignore it and attack these other cities instead. BACK TO AMOS 6:2

STUDY NOTE FOR AMOS 6:3 seat of violence. Israel has enthroned violence, such as extortion and abuse of the poor, as a way of life, while also denying that the day of judgment is coming. BACK TO AMOS 6:3

STUDY NOTE FOR AMOS 6:4 ivory. A symbol of wealth and luxury (3:15; 1 Kin. 10:22).

calves ... stall. Choice calves are kept in stalls and fattened for special occasions. Such is the normal fare for the wealthy of Samaria. BACK TO AMOS 6:4

STUDY NOTE FOR AMOS 6:5 like David. An ironic comparison with David’s musical interests. Unlike the Israelites, who pursue frivolous musical endeavors, David composed many psalms to the glory of the Lord (2 Sam. 23:1). BACK TO AMOS 6:5

STUDY NOTE FOR AMOS 6:6 in bowls. That is, from large bowls or basins. The same Hb. word is used for the large bowls before the altar at the temple (Num. 7:13; Zech. 14:20). The prophet’s hyperbole vividly portrays the excesses of the city.

Joseph. See note on 5:6. BACK TO AMOS 6:6

STUDY NOTE FOR AMOS 6:7 first of those who go into exile. This phrase is a Hb. wordplay on the earlier phrase, “first of the nations” (v. 1). Israel fancies herself the first among the nations, but will find herself leading the exiles. BACK TO AMOS 6:7

STUDY NOTE FOR AMOS 6:8–14 A series of judgment pronouncements follow the indictments of vv. 1–7.

6:8 sworn by himself. Similar to oaths in Gen. 22:16; Ex. 32:13; Is. 45:23, here indicating that the judicial sentence is unalterable (Heb. 6:13 note). The Lord has no higher authority to swear by than Himself.

pride of Jacob. This refers both to Israel’s pride and to the very thing in which they have taken pride—their military strength. The word translated “strongholds” has the sense of “fortified palace” or “citadel.” BACK TO AMOS 6:8

STUDY NOTE FOR AMOS 6:9 ten men ... one house. The meaning seems to be that small remnants hoping to escape will be found and killed. BACK TO AMOS 6:9

STUDY NOTE FOR AMOS 6:10 relative ... one who anoints. Lit. “a man’s kinsman and his burner,” probably one and the same individual. Fear of epidemics may require cremation instead of burial in this era. Or, the burning could be a fire in honor of the dead (Jer. 34:5).

must not mention the name of the LORD. Previously, one might mention or invoke the Lord’s name for help, since He is the God of Israel’s covenant. But on the day of judgment one may not do this because the God of the covenant is coming in judgment (cf. Is. 48:1). BACK TO AMOS 6:10

STUDY NOTE FOR AMOS 6:11 For behold, the LORD commands. “Behold” frequently introduces noteworthy events. Here it signals the pronouncement that the Lord is rousing Assyria, His instrument of judgment, to come against Israel (cf. Is. 10:5, 6).

great house ... little house. Both the great houses of the wealthy and the small houses of the poor will be shattered by the coming judgment. This is a figure of speech called a merism, in which two opposites are all-inclusive: its use here demonstrates a total judgment. Here, as it often does in Hebrew, the word for “house” can also mean “household” or “family.” BACK TO AMOS 6:11

STUDY NOTE FOR AMOS 6:12 Do horses run on rocks. Obviously not; no one runs a horse on such treacherous footing. Neither will one plow on rocks. But Israel’s injustice is just as absurd. A suggested reading of the second question, “Does one plow there with oxen,” requires a different word division in the Hebrew and is attested by no ancient version. It is better to take “rocks” as understood, although not explicitly stated, in the second query. BACK TO AMOS 6:12

STUDY NOTE FOR AMOS 6:13 Lo-debar ... Karnaim. Lo-debar is a border town in Gilead, Karnaim a city on the plain of Bashan on the way to Damascus. They are both on the east side of the Jordan River. Both were apparently retaken from Hazael by Jehoash (2 Kin. 10:32, 33; 13:25), but later conquered by Assyria (2 Kin. 15:29). Respectively, the names mean “nothing” and “horns.” A wordplay is intended, by which Amos says that Israel rejoices in the conquest of nothing (the conquest of Lo-debar, soon to be taken by Assyria, is short-lived), and boasts of having taken “horns” (symbolic of military strength in the ancient Near East) by their own strength. Their conquests amount to nothing, and their strength will melt away before the Lord’s judgment. BACK TO AMOS 6:13

STUDY NOTE FOR AMOS 6:14 a nation. Assyria.

Lebo-hamath ... Brook of the Arabah. The northern and southern boundaries of the kingdom as restored by Jeroboam II (2 Kin. 14:25). BACK TO AMOS 6:14

STUDY NOTES FOR AMOS 7

STUDY NOTE FOR AMOS 7:1–8:3 This long section contains four visions (7:1–3; 7:4–6; 7:7–9; 8:1–3) and an autobiographical section related to the third vision (7:10–17). The first two visions have the following structure: (1) the Lord gives the vision; (2) Amos intercedes; (3) the Lord relents. Conversation between the Lord and His prophet is an integral part of the visionary experience.

7:1 locusts. This Hb. word, occurring only here and in Nah. 3:17, denotes swarming locusts just hatched.

latter growth ... king’s mowings. This verse seems to indicate that the first crop (the “king’s mowings”) represents the king’s share (cf. 5:11; 1 Kin. 12:4), while the farmer and his family depend on the second harvest for survival. Destruction of this second crop by locusts places the population at risk of starvation. BACK TO AMOS 7:1

STUDY NOTE FOR AMOS 7:2 eating the grass of the land. The Hb. word for “grass” is general; all vegetation is destroyed, not just crops. In Hebrew, the whole phrase echoes the description of the locust plague in Ex. 10:12, 15 (“every plant in the land”). The Lord will punish Israel just as He punished Egypt before the exodus.

please forgive. Amos mediates and then pleads for God to show compassion on Israel. BACK TO AMOS 7:2

STUDY NOTE FOR AMOS 7:3 relented. Moved by intercessory appeal, the Lord is willing to relent concerning an intended punishment (cf. Ex. 32:12, 14; Joel 2:13; Jon. 3:10; Jer. 18:8). See note on Gen. 6:6. He has sworn that He will relent if the people repent. BACK TO AMOS 7:3

STUDY NOTE FOR AMOS 7:4 judgment by fire. See note on 1:4; Is. 66:15, 16.

great deep ... land. The “great deep” could be the Mediterranean Sea, although the same phrase is also used of the chaotic subterranean waters (Gen. 7:11 note), and of the Red Sea at Israel’s crossing (Is. 51:10). The prospect of a fire that will devour sea and land echoes the covenant judgment warning in Deut. 32:22. The language exceeds what happened in the OT, but foreshadows the last judgment (cf. 2 Pet. 3:10; Rev. 21:1), of which all previous judgments are but types. BACK TO AMOS 7:4

STUDY NOTE FOR AMOS 7:7 he showed me. This and the fourth vision (8:1–3) have the same structure: (1) the Lord gives the vision; (2) the Lord questions Amos; (3) Amos replies; (4) the Lord explains and judges. Similarly structured visionary experiences are recorded at Jer. 1:11–16.

a wall built with a plumb line. Most interpret this image to portray Israel as being judged in order to see if the people up to God’s standard. Others, following another analysis of the words (the word translated “plumb” resembles the Akkadian, or Assyrian, word for “tin”), render this “a wall of tin.” The same “wall” symbolism in Egyptian literature stands for military capability (cf. “wall of bronze,” Jer. 15:20; and “iron wall,” Ezek. 4:3). If this second interpretation is correct, the use of an Akkadian word for the metal indicates the source of the military power that the Lord will use to judge Israel.

with a plumb line in his hand. See note above. Many interpret this phrase as a reference to God’s covenant law, His standard of judgment. Others render this phrase “with tin in his hand,” a probable reference to Assyrian power, anticipating that He will put “tin” (i.e., Assyrian power) in the midst of His people (v. 8). BACK TO AMOS 7:7

STUDY NOTE FOR AMOS 7:8 never again pass by them. No longer will the Lord pass over their transgressions (Mic. 7:18). BACK TO AMOS 7:8

STUDY NOTE FOR AMOS 7:9 high places ... sanctuaries. These high places are traditional sites of pagan Canaanite worship (Deut. 12:2; 2 Kin. 17:10–12). The sanctuaries are for idolatrous or syncretistic worship. The appearance of these pagan worship centers in Israel demonstrates that the people did not meet God’s standards.

house of Jeroboam ... sword. Jeroboam himself might not die by the sword, but his household or family will be affected. Apparently, Jeroboam later died a natural death (2 Kin. 14:29), his son Zechariah was murdered (2 Kin. 15:10). BACK TO AMOS 7:9

STUDY NOTE FOR AMOS 7:10–17 This autobiographical section apparently relates to the third vision, telling the reaction of Amaziah to the prophecies of Amos.

7:10 the priest of Bethel. Amaziah is probably the chief priest at the shrine of Bethel, and a representative of the priestly status quo.

Amos has conspired. The political implications of the prophet’s preaching are apparent. Jeremiah, too, was wrongly considered a traitor because of his prophecies against Judah (Jer. 26:11; 37:11–13; 38:1–6). BACK TO AMOS 7:10

STUDY NOTE FOR AMOS 7:11 Jeroboam shall die by the sword. Probably an allusion to the prophecy in v. 9. Amaziah misquotes Amos so as to make Jeroboam feel more personally threatened. BACK TO AMOS 7:11

STUDY NOTE FOR AMOS 7:12 eat bread there ... prophesy. Probably this means “earn your living by prophesying there in Judah.” Although it is appropriate for a prophet to be paid for his work (1 Sam. 9:6–8; but cf. Mic. 3:5, 11), Amaziah accuses Amos of being merely a prophet for hire. Amaziah’s commands here are an example of the sin of commanding the prophets not to prophesy (2:12). BACK TO AMOS 7:12

STUDY NOTE FOR AMOS 7:13 king’s sanctuary ... temple of the kingdom. From the time when Jeroboam I established idolatry at Bethel (3:14 note) the kings of Israel have had a major influence on the cult. Amaziah is concerned for the sanctuary of his earthly king rather than for the sanctuary of the great King, the Lord. Ironically, Amaziah as the religious official is concerned only about protecting his earthly interests—and he charges Amos with conspiring against those interests (v. 10). A future generation of priests likewise puts to death Jesus, the greatest of the prophets, out of a wrong concern to protect their own kingdom and temple (John 11:48). BACK TO AMOS 7:13

STUDY NOTE FOR AMOS 7:14 no prophet ... prophet’s son. Unlike other prophets, Amos’s original vocation was not the prophetic ministry, nor is he one of the so-called sons of the prophets (i.e., disciples of the prophets; 1 Kin. 20:35; 2 Kin. 2:3, 5, 7, 15). He is not a paid professional prophet. Amos may also be signifying that he is performing this function by the election and call of God.

herdsman. See note on 1:1.

dresser of sycamore figs. One who treats the fruit by appropriate cutting to ensure superior sweetness once the fruit is ripe. Amos is skilled in more than one trade (1:1 note). BACK TO AMOS 7:14

STUDY NOTE FOR AMOS 7:15 the LORD took me ... my people Israel. Amos flatly rejects Amaziah’s accusation (7:12) and stresses his divine call to prophesy. The same phrasing is used for the Lord’s choice of David as king (2 Sam. 7:8). The prophet’s allusion to David’s call indicates that the Lord has the sovereign right to choose both kings and prophets—and that His prophets have every right to prophesy at the “temple of the kingdom” (v. 13). BACK TO AMOS 7:15

STUDY NOTE FOR AMOS 7:16 Do not prophesy. See 2:12 and note; 7:12, 13. BACK TO AMOS 7:16

STUDY NOTE FOR AMOS 7:17 wife shall be a prostitute. Either by being ravished at the fall of the city, or out of desperation after the loss of family and wealth (cf. Deut. 28:30).

your sons and your daughters. Sons and daughters are often punished along with parents for covenant transgressions (Deut. 28:32, 53; Jer. 5:17; Ezek. 24:21). Violent death is a typical covenant punishment (Is. 3:25; Jer. 39:18).

die in a unclean land. Exile will be especially distasteful for the priest Amaziah: by living in a pagan land, he will become ritually unclean. See note on Lev. 11–16.

Israel ... land. Amos sarcastically quotes Amaziah’s own words from v. 11 back to him. BACK TO AMOS 7:17

STUDY NOTES FOR AMOS 8

STUDY NOTE FOR AMOS 8:2 summer fruit. The Hb. words for “summer fruit” and “end” are similar, and are skillfully brought together here for effect. The vision of summer fruit indicates that the “end has come” for Israel. In addition, the appearance of summer fruit also denotes the end of the harvest period.

never again pass by them. See note on 7:8. BACK TO AMOS 8:2

STUDY NOTE FOR AMOS 8:3 songs ... wailings. The Lord will no longer tolerate the noise of the temple songs (5:23), which will turn to the wailing of bereavement when the Lord comes in judgment.

that day. See note on 5:18.

many dead bodies. An abundance of corpses is typical in defeated cities in the ancient Near East, especially when conquered by the Assyrians (Nah. 3:3). BACK TO AMOS 8:3

STUDY NOTE FOR AMOS 8:4–14 God charges Israel with social injustice, commercial dishonesty, and indifference to holy days. BACK TO AMOS 8:4

STUDY NOTE FOR AMOS 8:5 new moon ... Sabbath. The New Moon festival is celebrated every fourth week, with various offerings (Num. 28:11–15). The Sabbath, observed every week, is founded on God’s acts of creation (Ex. 20:8–11) and redemption (Deut. 5:12 note). Work is forbidden on these days.

ephah small ... balances. Such dishonest business practices are against the Lord’s law, and will result in His judgment (Lev. 19:36; Deut. 25:14). BACK TO AMOS 8:5

STUDY NOTE FOR AMOS 8:6 silver ... sandals. See notes on 2:6.

chaff of the wheat. Lit. “the refuse of the wheat.” By mixing the chaff with the actual kernels of wheat, the estate owners cheat the buyers of their grain. These owners add to the good wheat that which falls the floor and is supposed to be discarded in the wheat threshing process. BACK TO AMOS 8:6

STUDY NOTE FOR AMOS 8:7 the pride of Jacob. This phrase may refer to the Lord Himself, or to the land of Israel, which is elsewhere called “our heritage ... the pride of Jacob” (Ps. 47:4). The oath in this verse dramatically introduces the forthcoming punishments. See note on 6:8. BACK TO AMOS 8:7

STUDY NOTE FOR AMOS 8:8 tossed about and sink. Each year the Nile rises and overflows its banks, flooding the countryside and leaving rich deposits of silt. The imagery is used here to depict a coming flood of judgment—the upheaval of the Assyrian invasion (cf. Is. 8:7, 8). BACK TO AMOS 8:8

STUDY NOTE FOR AMOS 8:9 that day. See note on 5:18.

I will make ... darken. Though such idolatry is strictly prohibited by the covenant (Deut. 4:19), Judah and Israel have engaged in star and sun worship (5:26 note; 2 Kin. 23:5, 11). The assertions here affirm that the Lord alone is God, and the sun is merely one of His creations (Gen. 1:16 and notes).

the earth. Or, “the land,” since the land of Israel is to be punished. The phrase directly recalls the plague of darkness that the Lord brought upon the land of Egypt (cf. Ex. 10:21, 22; Ps. 105:28). Here again, the Lord is about to judge Israel in a manner similar to His judgment of Egypt. BACK TO AMOS 8:9

STUDY NOTE FOR AMOS 8:10 sackcloth. This coarse material is worn as a sign of mourning to indicate that the pleasures of life no longer matter to the mourner (Gen. 37:34; 2 Sam. 3:31).

baldness on every head. Shaving the head is a sign of mourning. It is prohibited in the Sinai covenant (Lev. 21:5; Deut. 14:1), perhaps because it is a pagan practice of bodily disfigurement that disgraces God’s image (Is. 15:2, 3; Ezek. 27:30, 31). Ironically, it is prophesied for Israel and Judah (cf. Is. 3:24; Mic. 1:16).

bitter. A term describing the ultimate consequences of sin (2 Sam. 2:26; Prov. 5:4). BACK TO AMOS 8:10

STUDY NOTE FOR AMOS 8:11 a famine ... of hearing the words. This curse stems from the covenant law (Deut. 32:20; Hos. 3:4). So also in the period of the judges, when sin abounded (Judg. 21:25), “the word of the Lord was rare” (1 Sam. 3:1). BACK TO AMOS 8:11

STUDY NOTE FOR AMOS 8:12 from sea to sea. A standard phrase in the ancient Near East denoting “the ends of the earth,” this lit. means “from the Mediterranean to the Persian Gulf.” BACK TO AMOS 8:12

STUDY NOTE FOR AMOS 8:13 lovely virgins ... young men. Even the young and robust will be at the end of their strength (cf. Is. 51:20).

thirst. The focus is on physical extremity (cf. 4:7, 8), though spiritual thirst may be in view as well (v. 11). BACK TO AMOS 8:13

STUDY NOTE FOR AMOS 8:14 swear by the Guilt. This is likely a play on words: the Hb. word for “guilt” sounds like the name of the Canaanite goddess Asherah, the consort of Baal. To swear by a god in the ancient Near East of Amos’s day implies the recognition and worship of that god. Israelites are commanded to swear only by the Lord (Deut. 6:13; 10:20; cf. Jer. 5:7; Zeph. 1:5). BACK TO AMOS 8:14

STUDY NOTES FOR AMOS 9

STUDY NOTE FOR AMOS 9:1–6 In the other four visions, Amos was an intercessor or respondent to the Lord’s questions (7:1–8:3 note; 7:7 note). In this vision, however, Amos has no active role but simply records what he sees.

9:1 Strike the capitals. That is, of the pillars. The command seems to be for an angel (cf. 2 Sam. 24:16; 2 Kin. 19:35) to destroy the temple by striking its pillars, bringing their capitals down on the heads of those within (cf. Judg. 16:29, 30). BACK TO AMOS 9:1

STUDY NOTE FOR AMOS 9:2–4 Although the people may think that they can escape judgment, they will not find refuge from God’s pursuit.

9:2 Sheol ... heaven. This pair poetically expresses the comprehensive nature of God’s dominion (Ps. 139:7–12; Is. 7:11). BACK TO AMOS 9:2

STUDY NOTE FOR AMOS 9:3 Carmel. See 1:2 and note.

bottom of the sea. In contrast with the height of Mount Carmel. Since Carmel is on the coast of Israel, further flight will lead one into the sea.

serpent. This sea monster is perhaps the Leviathan of Is. 27:1. These lines of poetry assert the Lord’s sovereignty over all creation; none can escape His justice. BACK TO AMOS 9:3

STUDY NOTE FOR AMOS 9:4 captivity. One of the covenant curses for disobedience (Deut. 28:41). BACK TO AMOS 9:4

STUDY NOTE FOR AMOS 9:5, 6 This section constitutes a short divine title (4:13 note), identifying the Lord as judge.

9:5 touches ... melts. For similar expressions of the Lord’s awesome power, see Ps. 46:6; 104:32; Nah. 1:5.

rises ... sinks. See note on 8:8. BACK TO AMOS 9:5

9:6 upper chambers. This can be rendered “palace” or “temple” (cf. Rev. 11:19). The Hb. word means “steps” or “stairs,” such as those used to enter the temple, particularly the temple of the end time (Ezek. 40:6, 22, 26, 31, 34).

vault. Here it perhaps means the arch or vault of heaven (Ex. 24:10 note).

the LORD is his name. An exact repetition of the phrase in 5:8. BACK TO AMOS 9:6

STUDY NOTE FOR AMOS 9:7 like the Cushites. Lit. “like the sons of the Ethiopians,” the dark-skinned tribes south of Egypt (Gen. 10:6). Sinful Israel has rejected the covenant and is no more privileged than the Ethiopians, who are in a far land and do not reside where God has chosen to make His name dwell, namely, the Promised Land.

Egypt ... Caphtor ... Kir. By making Israel’s exodus from Egypt poetically parallel (and hence implicitly equal) to His dealings with other nations, God tells Israel that she has become no better than the pagans.

Caphtor. Crete.

Syrians from Kir. See note on 1:5. BACK TO AMOS 9:7

STUDY NOTE FOR AMOS 9:8 sinful kingdom. Israel.

not utterly destroy. A graciously chosen remnant will survive. BACK TO AMOS 9:8

STUDY NOTE FOR AMOS 9:9 shake ... among all the nations. The Lord will scatter His people among the nations, first by means of Assyria, which often resettles conquered peoples in different parts of its empire.

as one shakes. Figuratively separating the wheat (the faithful) from the chaff (the sinners), the experience of exile will serve to purify the nation of Israel (v. 10). BACK TO AMOS 9:9

STUDY NOTE FOR AMOS 9:10 Disaster shall not overtake. Denial of judgment, like denial of guilt, is characteristic of sin. BACK TO AMOS 9:10

STUDY NOTE FOR AMOS 9:11–15 Amos concludes with an oracle of promised restoration ordered as follows: (1) reconstruction (v. 11); (2) conquest (v. 12); (3) fruitful abundance (v. 13); (4) rebuilding and replanting (v. 14); (5) enduring security (v. 15). Amos assures his readers that once the judgment of exile is past, restoration is as certain as was dispersion.

9:11 In that day. Possibly “the day of the Lord.” It is here depicted as the time of Israel’s deliverance (Zeph. 1:7 note).

booth. The “booth” represents the dynasty of David that, to the eyes of the prophet, is as good as fallen. But the tabernacle of David will be rebuilt. In Jesus, the greater Son of David, the dynasty of David has been reestablished (Matt. 1:1; Acts 15:16, 17). BACK TO AMOS 9:11

STUDY NOTE FOR AMOS 9:12 Edom. Though subject to divine judgment (1:11, 12), a remnant of Edom will be brought under the redemptive kingship of David’s Son. Edom, and indeed all the nations, will benefit from coming under the dominion of this future King (Ps. 2:8). In Acts 15:16, 17, James applies this passage to God’s taking a people for Himself from among the Gentiles and including them in the church.

and all the nations. The addition of this phrase points to the fulfillment of the covenantal promise to Abraham that he would be the father of many nations (Gen. 17:4, 5).

who are called by my name. This phrase tells us that some, not all, from every Gentile group will come under the dominion of David’s Son. Only those who bear God’s name among all the nations will be included. The phrase (lit. “upon whom My name is called”) indicates subordination to His name and sometimes is used of Israel’s subordination to God’s covenant lordship (Deut. 28:10; Jer. 14:9). Amos foresees that the Lord will take possession of the remnant of all nations and will reign over them in a covenantal relationship through His messianic King (Acts 15:13–17). BACK TO AMOS 9:12

STUDY NOTE FOR AMOS 9:13 A prediction of abundance, indeed more than abundance, follows the prophecies of disaster and desolation. The culmination of the Lord’s redemptive work through David’s greatest son, the Messiah, is portrayed in terms of endless cycles of fruitfulness that are reminiscent of Eden but surpass it (cf. Joel 3:18). BACK TO AMOS 9:13

STUDY NOTE FOR AMOS 9:14 restore the fortunes. Lit. “turn the captivity of my people,” a recurring phrase in the prophetic covenant lawsuits (Jer. 29:14; Ezek. 16:53; Hos. 6:11).

rebuild ... inhabit ... plant ... drink. These blessings reverse the earlier futility curses (see 5:11 and note). BACK TO AMOS 9:14

STUDY NOTE FOR AMOS 9:15 I will plant them. The Lord promises lasting safety for His people. God’s covenant with David promises an eternal kingship (v. 11; 2 Sam. 7:10). David’s greatest son, Jesus Christ, will guarantee redeemed Israel’s permanent blessedness.

the land that I have given them. See note on Gen. 13:15. The phrasing harks back to God’s covenant with Abraham and his descendants (Gen. 12:1, 7; 13:14–17; 15:18; 17:8). The physical Promised Land is but a type of the New Israel’s life in Christ; it points forward to the heavenly Jerusalem (Heb. 11:13–16; 12:22–24) and eternal inheritance (1 Pet. 1:3–5). The covenant land promise finds final fulfillment in the new heavens and the new earth (Rev. 21:1–22:6). BACK TO AMOS 9:15

FOOTNOTES FOR AMOS 1

1 Or sheep breeders 2 Or during two years 3 Hebrew I will not turn it back; also verses 6, 9, 11, 13 4 Or On

1 Or officials

FOOTNOTES FOR AMOS 2

2 Hebrew I will not turn it back; also verses 4, 6 3 Or officials

FOOTNOTES FOR AMOS 3

1 Hebrew An adversary, one who surrounds the land—he shall bring down 2 The meaning of the Hebrew word is uncertain

1 Or and many houses

FOOTNOTES FOR AMOS 4

1 Hebrew along with the captivity of your horses 2 That is, a burning stick

FOOTNOTES FOR AMOS 5

1 Or to bitter fruit

1 Or you tax

FOOTNOTES FOR AMOS 6

1 Or the sea 2 Or into bitter fruit 3 Lo-debar means nothing 4 Karnaim means horns (a symbol of strength)

FOOTNOTES FOR AMOS 7

1 Or am; twice in this verse

FOOTNOTES FOR AMOS 8

1 The Hebrew words for end and summer fruit sound alike 2 Or palace 3 Or The singing women of the palace shall wail

1 An ephah was about 3/5 bushel or 22 liters; a shekel was about 2/5 ounce or 11 grams

FOOTNOTES FOR AMOS 9

1 Or on 2 Hebrew all of them

1 Hebrew; Septuagint (compare Acts 15:17) that the remnant of mankind and all the nations who are called by my name may seek the Lord

The BOOK of

Obadiah

TITLE AND AUTHOR

Like other prophetic books, this prophecy is named after its author. We know little of the prophet other than his name, which means “servant or worshiper of the LORD.” The name itself appears to have been a common one, being used of twelve different people in the Old Testament. The value and authority of the message rests on the foundation that “the LORD has spoken” (v. 18), and not on the fame or prominence of the messenger.

DATE AND OCCASION

Since the book contains no evidence concerning the prophet’s family and provides no chronological information based on the reigns of kings, students of this prophecy have long debated the date of its composition. The prophet has in view a military assault on Jerusalem in which the Edomites gleefully took part (vv. 11–14), but he does not provide information that clearly dates the catastrophe. Some link the book to an invasion of Judah by Philistines and Arabs during King Jehoram’s reign (848–841 B.C..), in which it is presumed that the Edomites participated (2 Kin. 8:20–22; 2 Chr. 21:8–10, 16, 17). Others relate the events prompting this prophecy to the Babylonian invasions of Judah, which resulted eventually in her collapse in 586 B.C.. Both Scripture (Ps. 137; Ezek. 35:1–15). Jewish tradition explicitly mentions the Edomites’ involvement in this final catastrophe, and the text of Obadiah seems to refer more naturally to the Babylonian assaults. Furthermore, striking similarities between vv. 1–9 and Jer. 49:7–9, 14–16 suggest that Obadiah and Jeremiah were addressing Edom at roughly the same time. While we cannot date Obadiah precisely, we know that Jeremiah prophesied from about 626 B.C.. until after 586 B.C.. Furthermore, a date before the Babylonian campaign against Edom in 553 is suggested by the references to the future calamity to come on that land.

GENRE

The title of the book describes it as a “vision,” a term used occasionally of messages communicated by God to prophets (e.g. Nah. 1:1; Hab. 2:3, 4). Apart from a short prose introduction, the vision is presented in poetic language.

LITERARY FEATURES

Obadiah possessed exceptional literary skill, as is demonstrated in this brief but powerful composition of twenty-one verses. Irony, striking imagery, double entendre, and deliberate use of repetition are all employed to good effect. The divine message of the book begins by addressing the nations, who are called to execute God’s judgment upon Edom (v. 1). This is immediately followed by words addressed to Edom that set out God’s case against this nation and the nature of her punishment (vv. 2–18). In the final verses of the book, God describes the restoration of exiled Israel and the establishment of God’s kingdom (vv. 19–21). The announcement of Edom’s punishment for taking advantage of Judah is balanced by the promise of reinstatement for God’s people.

CHARACTERISTICS AND PRIMARY THEMES

The prophecy is “concerning Edom” (v. 1) and is repeatedly addressed to that nation, but it was given to the covenant community as holy Scripture. The purpose, therefore, more than to warn Edom of imminent judgment, is to reassure God’s people of His triumphant justice at work for them. Edom prospered, Judah lay defeated, and the moral order of the world appeared to have been overthrown by lawless forces. But the prophet Obadiah was raised up with a message of God’s sovereign justice in order to strengthen His people’s weakened faith. The righteous purposes of God determine history, not the evil wills of men (Lam. 4:22).

THEOLOGY OF OBADIAH

The book of Obadiah highlights in particular the justice of God and His power to call nations to account for their actions against others. Edom did not believe it would ever have to answer for its cruelty against the people of Judah. But God summons the nations to punish Edom, ensuring that His covenantal commitment to the descendants of Abraham is not meaningless.

OBADIAH IN THE LARGER STORY OF THE BIBLE

The relationship between Edom and Israel is unique because of their common ancestry as nations. Both are descended from Abraham’s son, Isaac, to whom Rebekah bore twin boys (Gen. 26:20–26). However, whereas Esau, also known as Edom, was the elder of the boys, God’s promises to Abraham were eventually confirmed in his younger brother, Jacob, later renamed Israel. The turbulent relationship between the two brothers is described in detail in Gen. 25–32. Of note is the fact that Esau/Edom despised his birthright as the firstborn son and sold it to Jacob for a bowl of stew (Gen. 25:29–34). When Jacob later deceived his father into giving him the blessing of the firstborn, Esau vowed to kill Jacob (Gen. 27). Eventually, after a period of exile in Paddan-aram, Jacob returned to Canaan and was reconciled with Esau (Gen. 32). However, the future relationship between the two nations was fraught with tension in spite of their kinship. Cf. Mal. 1:2–5.

CHRIST IN OBADIAH

There are no specific references in Obadiah to the coming of a future messianic king. It is the Lord Himself who will intervene to reorder the affairs of “all the nations” (v. 15). The universal scope of the coming judgment is one aspect of the wider messianic deliverance foretold by the prophet. Despite Edom’s participation in the destruction of Jerusalem, God’s concern for His people will ensure that they are restored to enjoyment of divine blessing while their enemies are overthrown. There is a time coming when the land will be settled harmoniously by diverse groups (vv. 19, 20), a characteristic of the blessing to be enjoyed in the messianic age (Ps. 72:7, 8).

HISTORY OF INTERPRETATION

Throughout history, when the church has suffered at the hands of God’s enemies, the message of the prophecy of Obadiah has provided inspiration and support. It reminds us that God cares for His persecuted people, and behind their present circumstances He is always at work for them.

OUTLINE OF OBADIAH

I. GOD’S DECLARATION TO PUNISH EDOM (VV. 1–18)

A. Superscription; Call to the Nations (v. 1)

B. God’s Resolve to Humiliate Proud Edom (vv. 2–4)

C. Edom Pillaged (vv. 5, 6)

D. Edom’s Vulnerability to God’s Judgment (vv. 7–9)

E. Edom’s Cruel Indifference to Judah’s Trouble (vv. 10–14)

F. Edom Punished and Jacob Restored (vv. 15–18)

II. GOD’S PROMISE OF A NEW MORAL ORDER (VV. 19–21)

[1] The vision of Obadiah.

EDOM WILL BE HUMBLED

Thus says the Lord GOD concerning Edom:

We have heard a report from the LORD,

and a messenger has been sent among the nations:

“Rise up! Let us rise against her for battle!”

[2] Behold, I will make you small among the nations;

you shall be utterly despised. [1]

[3] The pride of your heart has deceived you,

you who live in the clefts of the rock, [2]

in your lofty dwelling,

who say in your heart,

“Who will bring me down to the ground?”

[4] Though you soar aloft like the eagle,

though your nest is set among the stars,

from there I will bring you down,

declares the LORD.

[5] If thieves came to you,

if plunderers came by night—

how you have been destroyed!—

would they not steal only enough for themselves?

If grape gatherers came to you,

would they not leave gleanings?

6 How Esau has been pillaged,

his treasures sought out!

[7] All your allies have driven you to your border;

those at peace with you have deceived you;

they have prevailed against you;

those who eat your bread [3] have set a trap beneath you—

you have [4] no understanding.

[8] Will I not on that day, declares the LORD,

destroy the wise men out of Edom,

and understanding out of Mount Esau?

[9] And your mighty men shall be dismayed, O Teman,

so that every man from Mount Esau will be cut off by slaughter.

EDOM’S VIOLENCE AGAINST JACOB

10 Because of the violence done to your brother Jacob,

shame shall cover you,

and you shall be cut off forever.

[11] On the day that you stood aloof,

on the day that strangers carried off his wealth

and foreigners entered his gates

and cast lots for Jerusalem,

you were like one of them.

[12] But do not gloat over the day of your brother

in the day of his misfortune;

do not rejoice over the people of Judah

in the day of their ruin;

do not boast [1]

in the day of distress.

13 Do not enter the gate of my people

in the day of their calamity;

do not gloat over his disaster

in the day of his calamity;

do not loot his wealth

in the day of his calamity.

14 Do not stand at the crossroads

to cut off his fugitives;

do not hand over his survivors

in the day of distress.

THE DAY OF THE LORD IS NEAR

[15] For the day of the LORD is near upon all the nations.

As you have done, it shall be done to you;

your deeds shall return on your own head.

[16] For as you have drunk on my holy mountain,

so all the nations shall drink continually;

they shall drink and swallow,

and shall be as though they had never been.

[17] But in Mount Zion there shall be those who escape,

and it shall be holy,

and the house of Jacob shall possess their own possessions.

[18] The house of Jacob shall be a fire,

and the house of Joseph a flame,

and the house of Esau stubble;

they shall burn them and consume them,

and there shall be no survivor for the house of Esau,

for the LORD has spoken.

THE KINGDOM OF THE LORD

[19] Those of the Negeb shall possess Mount Esau,

and those of the Shephelah shall possess the land of the Philistines;

they shall possess the land of Ephraim and the land of Samaria,

and Benjamin shall possess Gilead.

[20] The exiles of this host of the people of Israel

shall possess the land of the Canaanites as far as Zarephath,

and the exiles of Jerusalem who are in Sepharad

shall possess the cities of the Negeb.

[21] Saviors shall go up to Mount Zion

to rule Mount Esau,

and the kingdom shall be the LORD’s.

STUDY NOTES FOR OBADIAH

1 vision. A supernatural revelation to the prophet’s inner sight or hearing. Obadiah introduces the message he received from the Lord about Edom.

Thus says the Lord GOD. God revealed the content of the prophecy (cf. 2 Pet. 1:21). This raises the moral quality of its severity above human vengefulness to the purity of divine justice.

Edom. The bitterness between Edom and Israel began in the patriarchal period. God blessed Isaac and Rebekah with twin sons, Esau and Jacob (Gen. 25:21–26; cf. Mal. 1:2, 3; Rom. 9:10–13). The personal rivalry between Jacob and Esau (Gen. 27), from whom the nations of Israel and Edom descended, developed into longstanding national conflict (Ex. 15:13–15; Num. 20:14–21; 1 Sam. 14:47; 2 Sam. 8:13, 14; 1 Kin. 11:14, 15; 2 Kin. 8:20–22; 14:7), though Israel was directed to treat the Edomites with consideration (Deut. 23:7, 8).

The descendants of Esau settled in the largely mountainous area stretching south from the shore of the Dead Sea for one hundred miles (160 km) to the Gulf of Aqabah, Because of its hostility, Edom also symbolically represents the enemies of God’s people (Is. 63:1–6).

Let us rise against her. Speaking for his people, the prophet sees divine significance in the news of a conspiracy against Edom. Behind the human plot the Sovereign Lord is at work. That such news has reached Obadiah’s ears in connection with this vision is no coincidence; it is a token of the prophecy’s fulfillment. BACK TO OBADIAH 1

2–14 God declares war on Edom, resolving to have it humiliated (vv. 2–4) and looted (vv. 5–7) by other nations. No wise statesman or brave warrior in Edom will withstand the assault (vv. 8, 9). Edom, which has been cruelly indifferent to Judah’s woes (vv. 10–14), will fall. BACK TO OBADIAH 2

3 clefts of the rock. The Hebrew word for “rock” (sela) is also the name of a fortress city in the rocky heights of Edom (probably to be identified with the later Petra). The rugged mountain terrain of Edom deters invasion from without and encourages complacency within.

3, 4 Edom’s arrogant question (“Who will bring me down?”) is answered with God’s solemn resolve (“I will bring you down”). BACK TO OBADIAH 3

4 like the eagle ... among the stars. A hyperbolic depiction of the Edomites’ false sense of security. Despite Edom’s apparent safety, no one can rise above God. Though Edom seems invincible, God calls Israel to realize that no earthly power can evade His sovereign justice. BACK TO OBADIAH 4

5 steal only enough. Once ordinary robbers loot enough to satisfy themselves, something is left behind, but the armies the Lord will bring against Edom will exhibit no such restraint. BACK TO OBADIAH 5

7 The conspiring nations of v. 1 turn out to be Edom’s own allies. It is a matter of justice that Edom should be betrayed by friends, having stabbed his “brother Jacob” (v. 10) in the back. Probably these past tense verbs refer with absolute certainty to future events that will engulf Edom. BACK TO OBADIAH 7

8–10 Though wise and mighty, Edom is no match for the Lord. BACK TO OBADIAH 8

9 Teman. The personal name of a descendant of Esau (Gen. 36:11), which is also used for the Edomite nation. BACK TO OBADIAH 9

11, 12 Edom is doomed because she broke the law of brotherly compassion by joining, in malicious merriment, with God’s enemies as they destroyed Judah. The interplay between “your brother” in v. 10 and the invading “strangers” and “foreigners” here is powerful. The exploitation of a brother’s adversity has shown that Edom’s true loyalty is toward getting ahead in the world, in disregard of moral and spiritual absolutes. The seeds of Edom’s moral character were sown by her ancestor Esau, who showed that he cared more for earthly enjoyment than for God’s kingdom by despising his birthright of covenant blessings and marrying Hittite wives (Gen. 25:29–34; 26:34, 35; cf. 27:46–28:1). Translated into NT terms, Edom embodies the spirit of “the world” (1 John 2:15–17) and serves as a symbol for the enemies of God and His people. BACK TO OBADIAH 11, 12

15–18 The day of divine retribution will destroy all God’s enemies and vindicate His people, through whom He will execute judgment.

15 day of the LORD is near upon all the nations. For the day of the Lord, see Is. 2:11, 12. Now the prophet sets the judgment of Edom against the larger backdrop of God’s moral reckoning with all nations. This episode with Edom is only a small preview of God’s judgment; He will not stop until He has cleansed His world of all His enemies. The connection between Edom and the rest of the nations is their shared rebellion against God. BACK TO OBADIAH 15

16 The Edomites’ drunken revelry on the sacred temple mount in Jerusalem is answered in kind with the cup of God’s wrath forced to the lips of Edom and of all the nations that have desecrated the things of God (cf. Jer. 25:15–29). BACK TO OBADIAH 16

17 it shall be holy. No longer the victim of pillaging armies, Mount Zion will again be holy, pure, cleansed for God. BACK TO OBADIAH 17

18 no survivor. The survivors (v. 14) of Judah will rise up like a blazing fire of divine wrath to consume Edom, leaving her not a single survivor. Although powerful in Obadiah’s day, from God’s perspective in that same day Edom is as good as dead.

the LORD has spoken. Like a signature, this clause emphasizes the finality of God’s intentions. He has committed Himself. BACK TO OBADIAH 18

19, 20 God’s exiled people will return to occupy the land of their inheritance, and its boundaries will be restored and expanded.

19 God promises His people that the boundaries of the Davidic kingdom will be restored in the south (“Mount Esau,” the territory of the Edomites), the west (“the land of the Philistines”), the north (“the land of Ephraim and ... of Samaria”), and the east (“Gilead”). BACK TO OBADIAH 19

20 The boundaries of the Davidic kingdom will not only be restored (v. 19), but also extend to reach northward to Zarephath, between Tyre and Sidon.

Sepharad. The location is uncertain. Proposals include Sardis in Asia Minor, Spain, and Media. God prompts His exiled people to believe that no earthly deportation can remove them beyond the reach of His love.

Negeb. The wilderness area to the south of Judah. BACK TO OBADIAH 20

21 Saviors. While some understand this term as referring to those who have been saved, the Hebrew term is active. It seems to describe the Lord’s provision of deliverers for His people, like the judges of old (Judg. 2:16; Neh. 9:27). Their rule will bring peace and security to the land. This verse foreshadows the Messiah and His dominion when this promise is consummated (Rev. 11:15).

the kingdom shall be the LORD’s. While all created reality is the Lord’s right now (Pss. 47:2; 145:13), Obadiah is making a different point here—that the kingdom will be the Lord’s because He will judge His enemies and deliver His people with finality. God will be all in all (cf. 1 Cor. 15:28), and His glorious, triumphant people will reign forever with Him. In this promise, Judah will find hope for a future without Edomite persecution. Here, too, the church finds hope for the future, when “the kingdom of the world has become the kingdom of our Lord and of his Christ” (Rev. 11:15). BACK TO OBADIAH 21

FOOTNOTES FOR OBADIAH

1 Or Behold, I have made you small among the nations; you are utterly despised 2 Or Sela 3 Hebrew lacks those who eat 4 Hebrew he has

1 Hebrew do not enlarge your mouth

The BOOK of

Jonah

TITLE AND AUTHOR

This fifth book of the twelve Minor Prophets takes its name from its principal character, “Jonah the son of Amittai” (1:1). Of Amittai, nothing is known. Outside of this composition Jonah is mentioned only in 2 Kin. 14:25, as “Jonah the son of Amittai, the prophet, who was from Gath-hepher,” the proclaimer of God’s blessing to the northern kingdom of Israel during the reign of Jeroboam II (793–753 B.C.). In accordance with that prophecy, Jeroboam extended the borders of his kingdom beyond the frontier of Syria. The divine message to Nineveh found in this book was spoken through this same Jonah; presumably, he or some other scribe wrote down this narrative after the events recounted.

DATE AND OCCASION

Based on 2 Kin. 14:25, the events recorded in the book of Jonah should be assigned to the mid-eighth century B.C. Determining the date of the book’s composition is a difficult task, however, and the book has been dated between the eighth and late third centuries B.C. No compelling evidence precludes an eighth-century date for the composition of the narrative (3:3 note), and it seems likely that the book was written before the destruction of Nineveh in 612 B.C.

The reign of Jeroboam II provides the setting for the Jonah story. This monarch was one of the strong military leaders in the history of the northern kingdom of Israel. According to 2 Kin. 14:25–28, he imposed his authority on the territories of Damascus and Hamath, thereby restoring Israel’s northern frontier to where it had been in the days of Solomon (1 Kin. 8:65). It is clear that Jeroboam’s reign, together with that of his Judean contemporary Azariah (also called Uzziah, 792–740 B.C.), ushered in a period of remarkable peace and prosperity. As both Elisha and Jonah had prophesied (2 Kin. 13:19–25; 14:25), the northern kingdom enjoyed territorial expansion at the expense of Syria. By the outward appearances of population growth, territorial expansion, and commercial activity, Israel was indeed blessed by God.

However, this was not the picture that was painted by the contemporary prophets Hosea and Amos as the kingdom fell into a state of social, moral, and religious decay. Their messages consisted, in part, of indictment and judgment of the nation for mixing the prescribed worship of the Lord with the idolatry of the surrounding peoples (religious syncretism) and for social injustice (Hos. 2:1–13; 4:1–5:14; Amos 2:6–16; 3:9–15). Eventually, because of their sin, God punished the people of Israel by sending the Assyrians, who under their king, Sargon II, captured Israel’s capital city, Samaria, in 722 B.C. According to Assyrian records, Sargon took into captivity more than 27,000 people. Since Hosea prophesied this punishment at the hands of the Assyrians (see Hos 9:3; 10:6; 11:5), Jonah probably realized that his actions in calling the people of Nineveh to repent would ultimately result in the destruction of his own nation.

GENRE

The book of Jonah is a complex and highly artistic short story told in a compelling manner. As for the interpretation of the Jonah story proper, four distinct approaches have been suggested: allegory, midrash, parable, and historical narrative.

Allegory is a method of teaching truths or principles by means of symbolic fictional narrative. A good example is John Bunyan’s The Pilgrim’s Progress, an exciting fictional story that conveys the truth that the Christian life is a spiritual pilgrimage. However, the text of Jonah lacks any compelling indication that would call for such an allegorical understanding.

Midrash is a type of commentary on Scripture classically carried on by Jewish scholars during the first thousand years of the Christian era. Jonah is treated by some as a type of early midrash, or commentary, on passages such as Ex. 34:6, 7 (cf. Jon. 4:2), a commentary in which the events depicted are not necessarily historical. Such an approach fails to reckon with credible defenses of the book’s historicity and appears to conflict with Christ’s witness regarding Jonah’s experiences (Matt. 12:39–42; Luke 11:29–32).

The interpretation of the book of Jonah as a parable is perhaps the most common. A parable is a brief and usually fictitious story that conveys moral, religious, or spiritual truths. Parables are best illustrated by the teachings of Jesus (e.g., Matt. 13:45, 46; Luke 10:29–37; 15:11–32). Nathan’s parable in 2 Sam. 12:1–4 is a good Old Testament example. This view understands the Jonah narrative as a moral story with a teaching aim. There are a number of objections, however, to understanding the book of Jonah as a parable, such as the unusual complexity and length of the story. Also, and significantly, this interpretation also deprives the book of its historical foundation.

In spite of its shocking surprises and sensational elements, Jonah should be understood as historical and prophetic narrative. The story centers on a specific figure and was written as a historical composition. Jewish tradition regards the narrative as history, and Christ’s references to the story (Matt. 12:38–41; Luke 11:29–32) lend further support to the historicity of the work. Jesus did not understand the Jonah story as a mere parable, but as a narrative firmly rooted in historical reality.

Nevertheless, some scholars challenge the historical interpretation on several grounds, including the impossibility of the prophet’s survival inside the fish, the unlikelihood of the Ninevites’ dramatic repentance, the size of Nineveh at the time, and the fast rate of growth of the plant in chapter 4. Although some of these objections raise questions that must be considered and addressed, many of the criticisms spring from assumptions that deny God’s sovereignty in nature and history, including His ability to intervene supernaturally in the created order.

LITERARY FEATURES

Although some scholars have challenged the literary unity of the book, suggesting theories of composite authorship or of substantial changes by a later editor, the present structure of the book suggests that it has been carefully composed. The book falls into two halves; the start of each is marked by God’s commanding Jonah to go to Nineveh. While some scholars have questioned the authenticity of Jonah’s thanksgiving psalm in 2:2–9 for his own rescue from death, it forms a striking contrast with his lack of gratitude in chapter 4 for the divine deliverance of the Ninevites. Unlike some stories whose plot structure demonstrates a kind of climax followed by a period of resolution, Jonah’s plot does not reach a climax until the end of chapter 4, which also concludes the book. It is one of only two books in the entire Hebrew Bible that end with a question (the other is Nahum).

CHARACTERISTICS AND PRIMARY THEMES

Various themes have been suggested as summarizing the message of the book of Jonah.

1. Repentance. With good reason, Jews have traditionally read the book of Jonah on the Day of Atonement as part of their expression of repentance. Jews are to follow the example of the pagan sailors and wicked Ninevites who respond with repentance to prophetic preaching.

2. Unfulfilled prophecy. The nonfulfillment of Jonah’s pronouncement against the city of Nineveh draws attention to the conditional nature of divine prophecies.

3. Jewish attitudes towards Gentiles. The story of Jonah reveals that God’s salvation is not restricted to the Jews, but freely given to Gentiles.

4. Theodicy. The story examines the relationship between divine justice and mercy. Of these alternatives, the last has much to commend it, especially in the light of chapter 4, where a contrast is drawn between God’s pity for Nineveh and His destruction of the plant. Jonah, however, pities the plant, but calls for the destruction of Nineveh. Set against God, Jonah represents those who see divine justice and mercy as serving their own interests: mercy for themselves, but justice for their enemies. However, as the book of Jonah reveals, God is sovereign, His justice is impartial, and His forgiveness may extend to anyone.

Despite the narrative’s focus on the prophet, the book of Jonah is a story about the mercy and love of God. The Lord was the God of Israel, and that nation had been the special recipient of His covenant mercy and salvation. But Jonah, along with many of his countrymen, had responded with a national pride and ethnic particularism that blinded him to the grand scope of God’s grace. Jonah was to learn, along with the nation, that Israel did not have a monopoly on the redemptive love of God (Acts 10:34, 35; Rom. 3:29). The story affirms the words of Ps. 145:8: “The Lord is gracious and merciful, slow to anger and abounding in steadfast love.”

Additionally, the book emphasizes God’s willingness to forgive the Ninevites even while knowing that soon afterward they would decimate the northern kingdom of Israel. Jonah cannot reconcile God’s forgiveness of the wicked inhabitants of Nineveh with His willingness to punish His own people Israel.

THEOLOGY OF JONAH

The theme of God’s universal sovereignty over humanity and creation is maintained throughout the book. God is presented as the Creator, the Maker of land and sea (1:9). Creation responds obediently to His every command (1:4, 15, 17; 2:10; 4:6–8). Like the Assyrians of Isaiah’s day did God’s bidding (though unwittingly; Is. 10:5–7), creation serves the will of the Creator.

JONAH IN THE LARGER STORY OF THE BIBLE

In the New Testament, Jesus uses Jonah’s theme of God’s mercy on the nations as a rebuke to unrepentant Israel (Matt. 12:38–41; Luke 11:29–32). If the Ninevites repented at the preaching of the prophet Jonah, who was rescued from confinement in the huge fish, how much more should Israel repent at the preaching of Jesus, the Son of Man, who will be resurrected from the tomb? In a sense, then, Jesus magnifies God’s mercy on the Gentiles in order to rouse Israel to envy and repentance; the apostle Paul would do the same by his preaching to the Gentiles (Rom. 11:11–14).

CHRIST IN JONAH

When some Pharisees and teachers of the law demanded a miraculous sign from Jesus, he told them that the only sign they would receive would be “the sign of the prophet Jonah” (Matt. 12:39–42; cf. 16:4; Luke 11:29–32). Several comparisons exist between Jesus and Jonah. Both preached a message of repentance (Jon. 3:4, 5; Mark 1:14, 15). Both reappeared alive after three days. Both engaged in a mission that results in deliverance for repentant Gentiles but destruction for wicked Israelites/Jews (Jon. 3; Matt. 12:41, 42). Both offered their lives as a substitutionary sacrifice in order to save others (Jon. 1:11–16; Mark 10:45). Some or all of these factors may comprise “the sign of Jonah.” In short, the message of Jonah finds its culmination in the person and work of Jesus Christ. The kingdom of God that came at the advent of Jesus includes Jews and Gentiles and will stretch to the ends of the earth.

HISTORY OF INTERPRETATION

Throughout the centuries, Jonah has been interpreted in many different ways. Because of the connections with Christ in the NT, Jonah received considerable attention from the church fathers. Theodore of Mopsuestia, for example, emphasized the similar situations of the unbelieving Jews and the prophet Jonah. Augustine saw the book as pointing forward to Christ but also representing the immaturity of the nation of Israel. Calvin viewed the book principally within the framework of a work devoted to discipline: Jonah provides an example of how God treats errant and backsliding saints. The Enlightenment brought forward the theme of universalism: God extends His mercy beyond Israel to others. In the modern period, many scholars have speculated about the nature and size of the whale or fish and have expressed skepticism that the remarkable events of this book really took place.

SPECIAL ISSUES

Some scholars have argued that the story of Jonah contains historical inaccuracies that indicate it was written as a fictional account long after the destruction of Nineveh in 612 B.C. The issues raised concern the enormous size of the city and its population, the reference to the king of Nineveh rather than the king of Assyria, and practices that are known from the later Persian period but not eighth-century Assyria (e.g., the issuing of a decree by both the king and his nobles [3:7] and animals wearing sackcloth as a sign of mourning [3:8]). However, none of these supposed inaccuracies presents a compelling reason for doubting the veracity of what is recorded, and many of them are addressed in the study notes on the book that follow.

OUTLINE OF JONAH

I. JONAH DISOBEDIENT AND DELIVERED (CHS. 1; 2)

A. The Lord Commissions Jonah (1:1, 2)

B. The Prophet Flees from the Lord (1:3)

C. The Lord Pursues Jonah: The Great Storm (1:4–16)

D. The Lord Preserves Jonah (1:17)

E. Jonah’s Thanksgiving and Deliverance (ch. 2)

II. JONAH OBEDIENT AND REBUKED (CHS. 3; 4)

A. The Lord Commissions Jonah a Second Time (3:1, 2)

B. The Prophet Responds in Obedience (3:3)

C. Jonah Preaches; Nineveh Repents and Is Delivered (3:4–10)

D. Jonah’s Anger at God’s Compassion (4:1–4)

E. A Lesson in Divine Love (4:5–11)

JONAH FLEES THE PRESENCE OF THE LORD

1  Now the word of the LORD came to Jonah the son of Amittai, saying, [2] “Arise, go to Nineveh, that great city, and call out against it, for their evil [1] has come up before me.” [3] But Jonah rose to flee to Tarshish from the presence of the LORD. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the LORD.

[4] But the LORD hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up. 5 Then the mariners were afraid, and each cried out to his god. And they hurled the cargo that was in the ship into the sea to lighten it for them. But Jonah had gone down into the inner part of the ship and had lain down and was fast asleep. 6 So the captain came and said to him, “What do you mean, you sleeper? Arise, call out to your god! Perhaps the god will give a thought to us, that we may not perish.”

JONAH IS THROWN INTO THE SEA

[7] And they said to one another, “Come, let us cast lots, that we may know on whose account this evil has come upon us.” So they cast lots, and the lot fell on Jonah. 8 Then they said to him, “Tell us on whose account this evil has come upon us. What is your occupation? And where do you come from? What is your country? And of what people are you?” [9] And he said to them, “I am a Hebrew, and I fear the LORD, the God of heaven, who made the sea and the dry land.” 10 Then the men were exceedingly afraid and said to him, “What is this that you have done!” For the men knew that he was fleeing from the presence of the LORD, because he had told them.

11 Then they said to him, “What shall we do to you, that the sea may quiet down for us?” For the sea grew more and more tempestuous. 12 He said to them, “Pick me up and hurl me into the sea; then the sea will quiet down for you, for I know it is because of me that this great tempest has come upon you.” 13 Nevertheless, the men rowed hard [1] to get back to dry land, but they could not, for the sea grew more and more tempestuous against them. 14 Therefore they called out to the LORD, “O LORD, let us not perish for this man’s life, and lay not on us innocent blood, for you, O LORD, have done as it pleased you.” 15 So they picked up Jonah and hurled him into the sea, and the sea ceased from its raging. 16 Then the men feared the LORD exceedingly, and they offered a sacrifice to the LORD and made vows.

A GREAT FISH SWALLOWS JONAH

[17] [2] And the LORD appointed [3] a great fish to swallow up Jonah.  And Jonah was in the belly of the fish three days and three nights.

JONAH’S PRAYER

2  Then Jonah prayed to the LORD his God from the belly of the fish, [2] saying,

“I called out to the LORD, out of my distress,

and he answered me;

out of the belly of Sheol I cried,

and you heard my voice.

[3] For you cast me into the deep,

into the heart of the seas,

and the flood surrounded me;

all your waves and your billows

passed over me.

[4] Then I said, ‘I am driven away

from your sight;

yet I shall again look

upon your holy temple.’

5 The waters closed in over me to take my life;

the deep surrounded me;

weeds were wrapped about my head

[6] at the roots of the mountains.

I went down to the land

whose bars closed upon me forever;

yet you brought up my life from the pit,

O LORD my God.

[7] When my life was fainting away,

I remembered the LORD,

and my prayer came to you,

into your holy temple.

[8] Those who pay regard to vain idols

forsake their hope of steadfast love.

[9] But I with the voice of thanksgiving

will sacrifice to you;

what I have vowed I will pay.

Salvation belongs to the LORD!”

[10] And the LORD spoke to the fish, and it vomited Jonah out upon the dry land.

JONAH GOES TO NINEVEH

3  Then the word of the LORD came to Jonah the second time, saying, 2 “Arise, go to Nineveh, that great city, and call out against it the message that I tell you.” [3] So Jonah arose and went to Nineveh, according to the word of the LORD. Now Nineveh was an exceedingly great city, [1] three days’ journey in breadth. [2] 4 Jonah began to go into the city, going a day’s journey. And he called out, “Yet forty days, and Nineveh shall be overthrown!” [5]  And the people of Nineveh believed God. They called for a fast and put on sackcloth, from the greatest of them to the least of them.

THE PEOPLE OF NINEVEH REPENT

[6] The word reached [3] the king of Nineveh, and he arose from his throne, removed his robe, covered himself with sackcloth, and sat in ashes. [7] And he issued a proclamation and published through Nineveh, “By the decree of the king and his nobles: Let neither man nor beast, herd nor flock, taste anything. Let them not feed or drink water, [8] but let man and beast be covered with sackcloth, and let them call out mightily to God. Let everyone turn from his evil way and from the violence that is in his hands. [9] Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish.”

[10] When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it.

JONAH’S ANGER AND THE LORD'S COMPASSION

4  But it displeased Jonah exceedingly, [1] and he was angry. [2] And he prayed to the LORD and said, “O LORD, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster. 3 Therefore now, O LORD, please take my life from me, for it is better for me to die than to live.” 4 And the LORD said, “Do you do well to be angry?”

[5] Jonah went out of the city and sat to the east of the city and made a booth for himself there. He sat under it in the shade, till he should see what would become of the city. [6] Now the LORD God appointed a plant [2] and made it come up over Jonah, that it might be a shade over his head, to save him from his discomfort. [3] So Jonah was exceedingly glad because of the plant. [7] But when dawn came up the next day, God appointed a worm that attacked the plant, so that it withered. [8] When the sun rose, God appointed a scorching east wind, and the sun beat down on the head of Jonah so that he was faint. And he asked that he might die and said, “It is better for me to die than to live.” [9] But God said to Jonah, “Do you do well to be angry for the plant?” And he said, “Yes, I do well to be angry, angry enough to die.” 10 And the LORD said, “You pity the plant, for which you did not labor, nor did you make it grow, which came into being in a night and perished in a night. 11 And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?”

STUDY NOTES FOR JONAH 1

STUDY NOTE FOR JONAH 1:1–2:10 The book of Jonah falls into two main divisions, each introduced by the sentence, “Now the word of the LORD came to Jonah.” The first division comprises two sections: the call, flight, and judgment of Jonah (ch. 1), and the thanksgiving psalm (ch. 2).

1:1–17 This passage depicts Jonah’s disobedient response to his commission as a prophet to go to Nineveh, but it does not tell us Jonah’s reason for fleeing from God (which is not revealed until 4:2). Here we witness Jonah’s interaction with the Gentile sailors, which involves a theme prominent in the book’s second division—the Lord’s mercy to Gentiles. Despite Jonah’s disobedience and hypocrisy, the sailors do not despise Jonah’s God, but see the clear hand of the God of Israel and respond in worship. In contrast with Jonah, the Gentile sailors are careful to avoid personal sin before God (v. 14). The prophet of God is judged, but the Gentiles are spared, an event that foreshadows the response and sparing of the Ninevites in the book’s second division.

1:1 Now the word of the LORD came to Jonah. With some variations, wording like this is used some 112 times in the OT to describe the giving of a divine message to a prophet.

Jonah the son of Amittai. The recipient of the Lord’s revelation is Jonah (“dove”), the son of Amittai (“loyal” or “faithful”). This designation identifies the prophet as the historical character of 2 Kin. 14:25, who proclaimed that Jeroboam II (793–753 B.C.) would recover territory from the Syrians to the north. Contrast Jonah’s message to Jeroboam’s kingdom with the words of Amos and Hosea, who prophesied during the period of Israel’s spiritual decline in the latter part of the eighth century (see Introduction: Date and Occasion). BACK TO JONAH 1:1

STUDY NOTE FOR JONAH 1:2 go to Nineveh. The Lord’s sovereignty over all the nations is implicit in the command to Jonah. He is the “Judge of all the earth” (Gen. 18:25). The last capital of the Assyrian Empire, Nineveh was on the east side of the Tigris River directly opposite the modern city of Mosul in northern Iraq. The site has been extensively excavated and boasts a long and rich history. It is noteworthy that Assyria exacted tribute from an earlier Israelite king named Jehu (841–814 B.C.;2 Kin. 10:34 note). So from the perspective of the book’s original audience, who lived in the eighth century B.C., Assyria is still feared in the memory of the Israelite people, even though the military threat of the Assyrians had temporarily subsided.

call out against it. Though it is not disclosed here, Jonah understands that his pronouncement of the Lord’s judgment on the feared and hated Assyrian Empire is reversible (4:2 note). He knows that his message offers the opportunity for repentance.

their evil has come up before me. In the later prophecy of Nahum (seventh century B.C.), the Assyrian capital of Nineveh is the focus of divine wrath and is depicted as the embodiment of evil and cruelty (Nah. 3:1–7). In Nahum’s day, the Assyrian war machine is guilty of horrendous atrocities. In 612 B.C., that empire would itself fall victim to a cruel destroyer. BACK TO JONAH 1:2

STUDY NOTE FOR JONAH 1:3 Tarshish. Precise identification of this Tarshish is difficult, though it is often taken to be the mining port of Tartessus in southern Spain. Sometimes, however, the term designates distant Mediterranean coastlands in general. In either case, Jonah has fled in the opposite direction from Nineveh.

from the presence of the LORD. Because God is present even “in the uttermost parts of the sea” (Ps. 139:9), escape is impossible. BACK TO JONAH 1:3

STUDY NOTE FOR JONAH 1:4 the LORD hurled a great wind upon the sea. Jonah’s God is creator and lord of the sea (Gen. 1:10, 21; Ex. 14:21; Mark 4:41). The ferocity of the storm is evident from the fear of these seasoned sailors and the fact that the ship is in danger of breaking up. BACK TO JONAH 1:4

STUDY NOTE FOR JONAH 1:7 let us cast lots. The casting of lots was a common form of divination in the ancient world, a device used to discover the will of the gods. This method of discerning the will of the true God was not forbidden in ancient Israel, for the Lord rules even over lots (Lev. 16:8–10; Num. 26:55; Josh. 18:6–10; Judg. 20:9; 1 Sam. 10:19–21; Neh. 10:34, 11:1; Prov. 16:33, 18:18; cf. Acts 1:24–26). BACK TO JONAH 1:7

STUDY NOTE FOR JONAH 1:9 I am a Hebrew. See note on Gen. 14:13. Jonah identifies himself in ethnic terms. The term “Hebrew” is commonly used by Israelites to identify themselves to foreigners (Gen. 40:15; Ex. 1:19; 3:18; 10:3).

I fear the LORD. Jonah also identifies himself in religious terms. The word order focuses attention on the divine name. The Lord his God is not just a personal, family, or national deity. He is the supreme and sovereign God, creator of land and sea.

the God of heaven. An old title (Gen. 24:3, 7) also commonly used in the Persian period after the exile (2 Chr. 36:23; Ezra 1:2; Neh. 1:4, 5; 2:4). BACK TO JONAH 1:9

STUDY NOTE FOR JONAH 1:17 the LORD appointed. The same Hebrew word also occurs three times in 4:6–8. Each instance indicates a startling example of God’s sovereignty over the natural world. God’s mercy is also displayed, as Jonah is saved in spite of his stubborn disobedience.

a great fish. The species of whale or fish that swallows Jonah cannot be identified with certainty. Suggestions have included the sperm whale or a large shark. The fish is God’s instrument to rescue Jonah from the depths of the sea (“the belly of Sheol”; 2:2).

three days and three nights. Jesus referred to the book of Jonah to communicate truths regarding His own message and mission (Matt. 12:38–41; 16:4; Luke 11:29–32). He spoke of the “sign of the prophet Jonah” not only with reference to the three days and three nights that Jonah was in the fish (Matt. 12:39, 40), but also with regard to the efficacy of Jonah’s preaching. Without benefit of a miraculous sign, the Ninevites recognized Jonah’s message as one with divine authority, and they responded in repentance. BACK TO JONAH 1:17

STUDY NOTES FOR JONAH 2

STUDY NOTE FOR JONAH 2:1–10 Jonah’s response to God’s judgment is framed as a thanksgiving psalm (v. 9). The cry of the prophet focuses on the desperate character of his situation by using terms typical in poetic descriptions of death or nearness to death. In his plight he looks to the Lord’s holy temple, the physical token of the Lord’s saving presence with His people. The psalm is a moving testimony to the heart of Israel’s faith and to the heart of the prophet, but he still has much to learn. His vision of God’s mercy is still too narrow at this point, as the final chapter of the book reveals.

2:1 Jonah prayed. Consistent with OT narrative style, the Jonah story is interrupted with a poem (vv. 2–9), a psalm of thanksgiving and celebration for the Lord’s deliverance and mercy. The literary structure is typical of a thanksgiving psalm: (1) petition for deliverance (2:2); (2) review of crisis (2:3–6); (3) review of deliverance (2:6, 7); and (4) praise for deliverance (2:8, 9). BACK TO JONAH 2:1

STUDY NOTE FOR JONAH 2:2 I called out ... and he answered me. Using the poetic device of parallelism, Jonah’s psalm is introduced in two couplets that tell of the prophet’s prayer and the Lord’s answer. Jonah acknowledges that he has been rescued “out of the belly of Sheol.” Personified in this instance as having an insatiable appetite, “Sheol” can refer either to death itself or to the realm of the dead where the wicked go. BACK TO JONAH 2:2

STUDY NOTE FOR JONAH 2:3–6 These verses contain a vivid recollection of the near-death crisis, its causes, and its results. Jonah’s plight is the Lord’s judgment on his disobedience. The brush with a watery grave is presented with graphic imagery: entanglement in seaweed, the silence of deep water, and waves swelling high above the victim. BACK TO JONAH 2:3

STUDY NOTE FOR JONAH 2:4 I am driven away from your sight. For the prophet, the ultimate horror of death is separation from the presence of the Lord (Ps. 88:4, 5, 10–12).

yet I shall again look upon your holy temple. The Jerusalem temple is the earthly location of the divine presence. Jonah longs for the communion with God that the temple affords. The prophet laments losing the same divine presence that he earlier sought to escape (1:3, 10). BACK TO JONAH 2:4

STUDY NOTE FOR JONAH 2:6 I went down. Jonah was at death’s door. His slow, silent descent through the depths, like a journey to the underworld, brought him to “the gates of death” just before his rescue (Ps. 9:13).

you brought up my life from the pit. Here “pit” is used to describe the realm of death (Job 33:22, 24; Ps. 49:9; Is. 51:14). Despite the hopelessness of the circumstances, the repentant prophet is rescued from the realm of the dead and restored to communion with God. BACK TO JONAH 2:6

STUDY NOTE FOR JONAH 2:7 I remembered the LORD. The context indicates that this prayer is answered. The importance and effectiveness of prayer are again emphasized, as in v. 2 (cf. Heb. 4:16). BACK TO JONAH 2:7

STUDY NOTE FOR JONAH 2:8 Those who pay regard to vain idols. Recalling the ineffectiveness of the sailors’ prayers and of their gods (1:5), Jonah condemns those who put their faith in idols.

forsake their hope of steadfast love. This may be an indirect reference to the Israelites. The word translated “steadfast love” is hesed, which often describes God’s covenant faithfulness to His people. This verse warns that those who worship idols abandon God’s hesed toward them. BACK TO JONAH 2:8

STUDY NOTE FOR JONAH 2:9 Salvation belongs to the LORD. Like Joshua before him (Josh. 24:14, 15), Jonah declares his loyalty to the Lord and extols Him as the only source of salvation and deliverance. In imparting salvation to Jonah, the Lord moves the prophet from disobedience to repentance; in imparting salvation to the Ninevites, He will move them from idolatry to faith (3:5–10); in imparting salvation to the Gentiles in the new covenant era—as under the old covenant—He sovereignly moves them to faith and repentance (Acts 11:17, 18). BACK TO JONAH 2:9

STUDY NOTE FOR JONAH 2:10 the LORD spoke ... it vomited Jonah. Again creation responds obediently to the sovereign commands of the Creator (1:4, 15, 17). By grace, the fish has served as God’s instrument to deliver Jonah to safety. BACK TO JONAH 2:10

STUDY NOTES FOR JONAH 3

STUDY NOTE FOR JONAH 3:1–4:11 In this second division of the book, Jonah preaches the message God has commanded, and the people of Nineveh respond with genuine repentance (ch. 3). When the Lord turns from threatened judgment, the real reason Jonah fled the first time is revealed in the text: he feared that God would show mercy to the hated Assyrians (4:2). In the object lessons that follow, the wideness of the Lord’s mercy and compassion is revealed (4:5–11). BACK TO JONAH 3:1

STUDY NOTE FOR JONAH 3:3 Jonah arose and went. Having learned that the call of God is irrevocable (cf. Rom. 11:29), Jonah responds to the Lord’s renewed commission.

Nineveh was. Some have suggested that the use of the past tense (“was”) indicates that the city no longer existed at the time of writing. Given the city’s destruction in 612 B.C. by the Medes and Babylonians, this interpretation would date the narrative sometime after the late seventh century B.C. The past tense does not preclude an eighth-century date, however, for it may simply indicate the status of the city when the prophet arrived.

an exceedingly great city, three days’ journey. Many commentators interpret these phrases as a reference to the physical size of Nineveh. Archaeological exploration has shown that the city was between seven and eight miles in circumference. Others suggest that the first formula should be translated “a very important city,” or “a great city to God” (emphasizing its significance rather than size). The second expression (lit. “journey of three days”) could indicate the duration of visit appropriate (in terms of ancient Near Eastern diplomatic protocol) for an emissary to such an important city. Alternatively, the expression “the great city” (1:2, 3:2; 4:11) could refer to “Greater Nineveh”, a region that also included the cities of Rehoboth-Ir, Calah, and Resen (see Gen. 10:11, 12). BACK TO JONAH 3:3

STUDY NOTE FOR JONAH 3:5 the people of Nineveh believed. Jonah’s worst fears are realized (cf. v. 10; 4:1, 2) when the people believe, repent, proclaim a fast, and adorn themselves in sackcloth (the traditional mourning garb of the ancient Near East). The repentance is swift and citywide. The narrator indirectly cites this repentance on behalf of the Ninevites to indict his Israelite audience for their lack of repentance and for their lack of zeal for holiness and righteousness. BACK TO JONAH 3:5

STUDY NOTE FOR JONAH 3:6 the king of Nineveh. An unusual way to refer to the king of Assyria. In the light of Assyrian politics during the mid-eighth century B.C., the term “king” can be used here of a strong provincial ruler who exercises control over the region of Nineveh. During this period, the authority of the king of Assyria is somewhat limited.

he arose ... and sat in ashes. The king’s response is as immediate and spontaneous as that of his subjects. Royal authority gives way to penitent humility. He exchanges his robes for sackcloth and his throne for a bed of ashes (cf. Job 42:6; Is. 58:5). BACK TO JONAH 3:6

STUDY NOTE FOR JONAH 3:7 decree of the king. With the royal edict mandating prayer, mourning rites, and a fast for man and beast, Nineveh’s repentance is complete. The inclusion of animals points to the thorough and genuine nature of their repentance. Later, it is customary among the Persians to include domestic animals in the rites of mourning. BACK TO JONAH 3:7

STUDY NOTE FOR JONAH 3:8 Let everyone turn from ... violence. This royal admonition addresses the most prominent of Nineveh’s sins. Physical violence and social injustice are hallmarks of the Assyrian Empire during the biblical era (Nah. 3:1). BACK TO JONAH 3:8

STUDY NOTE FOR JONAH 3:9 The king gives personal and corporate expression to the hope that genuine repentance may avert the divine judgment. The structure of 3:5–9 conforms to the typical OT pattern of reporting corporate repentance (Jer. 36:3; Joel 2): (1) threat of judgment; (2) penitent response; and (3) divine decision to withhold punishment. BACK TO JONAH 3:9

STUDY NOTE FOR JONAH 3:10 God saw what they did. The prophetic warning (v. 4) had an implied condition, namely, that judgment was imminent—if the city did not repent. In turning “from their evil way” the Ninevites have met that condition.

God relented. When the Bible narrates God’s actions, it often does so in anthropomorphic terms, i.e., ascribing to God human characteristics. This change in God’s actions does not imply a change in His sovereign will. The Lord’s apparent change of mind (i.e., His sovereign choice to carry out His own action in a way that is appropriate to a human response) is fully compatible with God’s sovereignty and immutability, since He ordains the means as well as the ends of His sovereign will (Jer. 18:7–10). See note on Gen. 6:6. BACK TO JONAH 3:10

STUDY NOTES FOR JONAH 4

STUDY NOTE FOR JONAH 4:1–11 The book concludes with angry Jonah receiving a lesson in divine mercy and compassion from God Himself. Strikingly, the text does not explain how Jonah responds to this instruction. Instead, it ends leaving the reader with the contrast between Jonah’s resentful attitude and God’s great mercy to the Ninevites.

4:1 it displeased Jonah exceedingly. The Hebrew is particularly vivid (lit. “it was evil to Jonah as a great wrong”). Jonah expresses his emotion in the strongest language possible: his greatest fear before going to Nineveh was that the Lord would bestow forgiveness on Israel’s most-hated enemy (v. 2), and this forgiveness is what has occurred. BACK TO JONAH 4:1

STUDY NOTE FOR JONAH 4:2 you are a gracious ... relenting from disaster. The reason for Jonah’s initial flight to Tarshish is revealed. Despite his blatant disobedience and narrow-mindedness, Jonah understands the character of God. Here he is echoing an important statement describing God’s mercy to an undeserving Israel (e.g., Ex. 34:6; Num. 14:18; Neh. 9:17; Ps. 103:8; Joel 2:13). Only here and in Joel 2:13 is the reference to divine repentance (“he relents over disaster”) included (3:10 note), an inclusion appropriate to the context of Nineveh’s repentance and deliverance. BACK TO JONAH 4:2

STUDY NOTE FOR JONAH 4:5 Jonah went out ... made a booth. Grateful for his own deliverance, Jonah still refuses to accept that of the Ninevites. Hoping that the Lord will execute judgment, Jonah leaves the city for a vantage point from which to view its destruction. BACK TO JONAH 4:5

STUDY NOTE FOR JONAH 4:6 the LORD God appointed a plant. See note on 1:17. Probably because of the shortage of timber in this dry region, Jonah’s shelter is not adequate to provide protection from the hot Near Eastern sun. The type of vegetation provided is uncertain. Although some suggest the castor oil plant, which grows quickly to a height of fifteen feet (4.5 m), a climbing plant, like a gourd, is more likely. BACK TO JONAH 4:6

STUDY NOTE FOR JONAH 4:7, 8 The same divine hand that in mercy provided the great fish and the shade now brings a worm to kill the plant and a hot east wind to torment the bitter prophet. Jonah struggles to understand why God acts as He does, providing protection one day and removing it the next. The episode with the plant mirrors larger events. The plant provided temporary shelter to Jonah and Nineveh’s repentance means that Israel is temporarily safe from Assyria’s violent invitation. However, just as the plant falls away and Jonah suffers, a future generation of Ninevites will, within decades, revert to the empire’s typical behavior and destroy the northern kingdom of Israel. Jonah cannot understand why God would permit this to happen. He cannot accept that God is willing pardon the people of Nineveh, who deserve to be punished for their wickedness. BACK TO JONAH 4:7, 8

STUDY NOTE FOR JONAH 4:9–11 The divine intention of the object lessons is revealed here. God’s magnificent compassion for the people and animals He creates and sustains (v. 11) is contrasted with Jonah’s petty concern for the plant (v. 10). The reader may recall Jesus’ compassion as He looked upon the multitudes (Matt. 9:36; Mark 6:34; 8:2), and His statement in Matt. 10:29 that not a sparrow will fall to the ground apart from the Father’s will. In its infancy, the largely Jewish NT church later wrestles with this issue of the wideness of God’s mercy raised here in the book of Jonah, as the Lord opens the hearts of the Gentiles to obey the gospel (Acts 11:18; 15:14; 28:28). BACK TO JONAH 4:9

FOOTNOTES FOR JONAH 1

1 The same Hebrew word can mean evil or disaster, depending on the context; so throughout Jonah

1 Hebrew the men dug in [their oars] 2 Ch 2:1 in Hebrew 3 Or had appointed

FOOTNOTES FOR JONAH 3

1 Hebrew a great city to God 2 Or a visit was a three days’ journey 3 Or had reached

FOOTNOTES FOR JONAH 4

1 Hebrew it was exceedingly evil to Jonah 2 Hebrew qiqayon, probably the castor oil plant; also verses 7, 9, 10 3 Or his evil

The BOOK of

Micah

TITLE AND AUTHOR

As with other prophetic books, the prophecy is named after its author, Micah. He is identified by his hometown of Moresheth (1:1, 14), implying that he was an outsider to Jerusalem. Prophesying in the same period as Isaiah, he helped shape the character and policies of the southern kingdom of Judah. There is no record of Micah’s call, but there can be no doubt about his inspired preaching against injustice (3:8), which was one of the means by which God brought Hezekiah to repentance and so saved Jerusalem (Jer. 26:17–19).

DATE AND OCCASION

Micah’s ministry extended for over twenty years during the reigns of Jotham (750–735 B.C.), Ahaz (735–715 B.C.), and Hezekiah (715–686 B.C.), a time of Assyrian expansion and dominance in the ancient Near East. The northern kingdom of Israel was gradually overrun by the Assyrians, with the capital of Samaria finally falling in 722 B.C. to the Assyrian king Shalmaneser V (727–722 B.C.). Ahaz of Judah allied himself with Assyria and modeled the worship at Jerusalem after Assyrian practices (2 Kin. 16:7–18). Ahaz’s son Hezekiah later revolted, and much of Judah was overrun by the Assyrian king Sennacherib, though Jerusalem itself was miraculously spared (2 Kin. 18:17–19:37).

Although Micah predicted the destruction coming on Samaria and the northern kingdom of Israel (1:6, 7), his ministry was principally focused on the southern kingdom of Judah. At this time, a shocking contrast had developed between the extremely rich and the oppressed poor due to the exploitation of Israel’s middle class (2:8, 9) by greedy landholders (2:1–5). The oppressors were supported by Israel’s corrupt political and religious leaders (ch. 3). Because of this self-centered leadership, the whole nation became morally corrupt and ripe for judgment (6:9–16; 7:1–7).

Consequently, God raised up Assyria as His wrathful rod against His sinful people (Is. 10:5–11). As Micah predicted (1:2–7), Samaria fell to the invading Assyrians. Judah subsequently felt the force of divine judgment when Sennacherib marched through the Shephelah (Judah’s western foothills) and up to the gate of Jerusalem, as Micah had also foretold (1:8–16).

GENRE

Micah has drawn together a variety of oracles from throughout his lengthy ministry and incorporated them into a carefully designed overall structure. Most of his material is in poetic form, which imparted dignity and memorability to what he said. He makes extensive use of a variety of literary forms, such as lament (1:8–16; 7:1–7), disputation speech (2:6–11; 3:5–8), covenant lawsuit (6:1–8), prayer (7:14–17), and hymns of praise (7:18–20). His presentation is, however, dominated by scathing judgement speeches (2:1–5; 3:1–4, 9–12), designed to jolt his audience into recognition of their sin and to bring them to repentance. Even so, there are also salvation oracles that look forward to the coming of the Messiah and to the victory over evil that he will achieve (2:12, 13; 4:1–5, 6–8; 5:2–6, 7–9, 10–15).

LITERARY FEATURES

Micah arranges his nineteen prophecies into three cycles (see Outline below), each of which begins with prophecies of condemnation and impending judgment and ends with a prophecy or prophecies of salvation. Each cycle also begins with the same Hebrew word rendered “hear” (1:2; 3:1; 6:1). The middle cycle has three prophecies of judgment (ch. 3) and seven of salvation (chs. 4; 5).

Micah uses many figures of speech (e.g., 1:4, 5, 7; 3:2, 3; 4:3, 4, 12, 13). He also employs wordplays to predict judgment (see notes, esp. on 1:10–15) and achieves vividness and immediacy by quoting his subjects, e.g., the false prophets trying to silence him (2:6, 7) and the converted Gentiles going up to Jerusalem to worship (4:2).

CHARACTERISTICS AND PRIMARY THEMES

Micah is primarily a book proclaiming judgment and restoration for God’s people. The prophet declares that the holy and righteous God will no longer tolerate the persistent evil of His people (1:3). Many of the sins of the covenant community are mentioned, ranging from idolatry and sorcery (5:12–14) to deceit and fraudulent dealings (6:10, 11). But Micah heaps special condemnation on those who oppressed the poor by seizing lands that God intended as an inheritance for all His people (2:1–5; Num. 27:1–11 note). Judah’s leaders, both political and spiritual, are also condemned for their oppression of the people and for their disregard of justice and truth (ch. 3).

Fundamental to Micah’s proclamation of both judgment and restoration are the terms of the covenant relationship between God and His people. While God faithfully fulfilled His responsibilities under the covenant (6:1–5), the people wallowed in disobedience. The people mistakenly assumed that outward ritual observances could replace true heart allegiance (6:7, 8); now the covenant curses were to be applied (6:13–16).

Despite his prevailing tone of impending punishment, Micah did not fail to look beyond the judgment to future restoration and blessing. This, too, was rooted in God’s covenant relationship with His people (Gen. 17:2 note). Faithful to His covenant promises to the patriarchs (7:20), the Lord would preserve a remnant of His people (2:12; 4:7; 5:3, 7, 8; 7:18), and would raise up a ruler out of Bethlehem in Judah—the Messiah Himself (5:1–5). Micah’s prophecies of salvation reminded His original audience that their restoration would depend on the Lord’s merciful forgiveness and sovereign initiative, not on the works of their hands (7:18, 19).

THEOLOGY OF MICAH

Micah emphasizes the inevitability of divine reaction against sin, especially the transgression of God’s covenant people. This is balanced by a clear perception of the Lord’s inviolable commitment to His covenant. Though He would use both the Assyrians and the Babylonians as His instruments to punish the people, He would preserve a remnant through the impending calamity and through whom He would work out His divine purposes. Micah uses traditional language relating to a shepherd to describe the Lord’s relationship with His people (2:13; 4:6–8; 5:4; 7:14). He also emphasizes that God’s past intervention to deliver His people (6:4, 5; 7:14, 15) sets a pattern to be repeated in the future (7:19, 20).

MICAH IN THE LARGER STORY OF THE BIBLE

The significant similarity between Mic. 4:1–3 and Is. 2:2–4 raises the question of the relationship between these two prophets. If one prophet uses revelation originally disclosed to the other, it is probably Isaiah who incorporated material from Micah. However, since their ministries overlapped, it is possible that God gave the same message to both prophets because it was especially relevant to their contemporary circumstances.

Another Old Testament link is found in Jer. 26:18, which records an episode in which Mic. 3:12 is quoted more than a century after it was first revealed, helping to save Jeremiah’s life.

In the New Testament, Mic. 5:2 is cited by chief priests and scribes to answer Herod’s inquiry as to the birthplace of the Messiah (Matt. 2:6; see also John 7:42). In Matt. 10:35, 36, Jesus applies the description of social disintegration found in Mic. 7:6 to the circumstances which will prevail because of His having appeared on earth.

CHRIST IN MICAH

Though the book of Micah is best known for its prediction of Bethlehem as the birthplace of the Messiah (5:2), significant information is also disclosed about His origin and mission. His birth in Bethlehem points to His having an obscure start in life (Is. 53:2) and designates Him as a royal descendant of Davidic lineage. Unlike other kings of David’s dynasty He will “come forth for me” (5:2). That is, He will act in accordance with all that God stipulates and so will completely fulfill the divine purpose. He will be able to achieve this because He will carry out his mission “in the strength of the Lord” (5:4). As ruler “in Israel” (5:2), that is, over the covenant people, His coming would be the basis for their return (5:3), and He would provide complete peace for His people (5:5). Micah also unveils a mysterious, superhuman origin for the Messiah in that He is “from of old, from ancient days” (5:2).

HISTORY OF INTERPRETATION

Apart from interest generated by his prediction of the birthplace of the Messiah (5:2), Micah’s prophecy was for centuries largely overshadowed by that of his contemporary, Isaiah, and commentaries on his work were combined with general treatments of the Minor Prophets. In the middle of the nineteenth century, however, Micah was not immune from the profoundly skeptical analyses of critical scholarship. Such scholarship identified as many as twenty-one distinct oracles within the book, which were assigned diverse origins—some as early as David; others as late as the first century B.C. In this scheme, only chapters 1–3 (with the exception of 2:12, 13) were assigned to the biblical prophet. More recent critical scholarship continues to see the book as the end product of an extensive process of editing and enlargement, though there is general acceptance that material original to Micah is contained in it, and there is greater interest in the unity of the book as a whole. In fact, more conservative scholars have pointed out that the unity of the work demonstrates that the book is from Micah himself and that much of the skepticism regarding Micah’s authorship is driven by ill-founded presuppositions about the impossibility of supernatural prophecy, not the actual evidence. In sum, there is no good reason to believe the book does not come from Micah’s hand.

OUTLINE OF MICAH

I. SUPERSCRIPTION (1:1)

II. FIRST CYCLE: JUDGMENT AND DELIVERANCE (1:2–2:13)

A. Judgment on Samaria (1:2–7)

B. Judgment on Judah (1:8–16)

C. Sentencing of Greedy Landholders (2:1–5)

D. Judgment against False Prophets (2:6–11)

E. A Remnant Restored (2:12, 13)

III. SECOND CYCLE: DEGRADATION AND EXALTATION (CHS. 3–5)

A. Evil Rulers Condemned (3:1–4)

B. False Prophets Denounced (3:5–8)

C. Zion to Be Leveled (3:9–12)

D. Zion to Be Restored and Exalted (4:1–8)

E. From Present Distress to Future Salvation (4:9–13)

F. The Messianic Ruler (5:1–6)

G. The Remnant of Jacob among the Gentiles (5:7–9)

H. The Lord Judges His People and the Nations (5:10–15)

IV. THIRD CYCLE: HOPE IN DARKNESS (CHS. 6; 7)

A. The Lord’s Allegation (6:1–8)

B. Covenant Curses Fulfilled (6:9–16)

C. Lament for a Broken and Corrupt Nation (7:1–7)

D. Hymn of Victory (7:8–20)

1  The word of the LORD that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

THE COMING DESTRUCTION

[2] Hear, you peoples, all of you; [1]

pay attention, O earth, and all that is in it,

and let the Lord GOD be a witness against you,

the Lord from his holy temple.

[3] For behold, the LORD is coming out of his place,

and will come down and tread upon the high places of the earth.

[4] And the mountains will melt under him,

and the valleys will split open,

like wax before the fire,

like waters poured down a steep place.

[5] All this is for the transgression of Jacob

and for the sins of the house of Israel.

What is the transgression of Jacob?

Is it not Samaria?

And what is the high place of Judah?

Is it not Jerusalem?

6 Therefore I will make Samaria a heap in the open country,

a place for planting vineyards,

and I will pour down her stones into the valley

and uncover her foundations.

[7] All her carved images shall be beaten to pieces,

all her wages shall be burned with fire,

and all her idols I will lay waste,

for from the fee of a prostitute she gathered them,

and to the fee of a prostitute they shall return.

[8] For this I will lament and wail;

I will go stripped and naked;

I will make lamentation like the jackals,

and mourning like the ostriches.

[9] For her wound is incurable,

and it has come to Judah;

it has reached to the gate of my people,

to Jerusalem.

[10] Tell it not in Gath;

weep not at all;

in Beth-le-aphrah

roll yourselves in the dust.

[11] Pass on your way,

inhabitants of Shaphir,

in nakedness and shame;

the inhabitants of Zaanan

do not come out;

the lamentation of Beth-ezel

shall take away from you its standing place.

[12] For the inhabitants of Maroth

wait anxiously for good,

because disaster has come down from the LORD

to the gate of Jerusalem.

[13] Harness the steeds to the chariots,

inhabitants of Lachish;

it was the beginning of sin

to the daughter of Zion,

for in you were found

the transgressions of Israel.

[14] Therefore you shall give parting gifts [1]

to Moresheth-gath;

the houses of Achzib shall be a deceitful thing

to the kings of Israel.

[15] I will again bring a conqueror to you,

inhabitants of Mareshah;

the glory of Israel

shall come to Adullam.

[16] Make yourselves bald and cut off your hair,

for the children of your delight;

make yourselves as bald as the eagle,

for they shall go from you into exile.

WOE TO THE OPPRESSORS

2  Woe to those who devise wickedness

and work evil on their beds!

When the morning dawns, they perform it,

because it is in the power of their hand.

[2] They covet fields and seize them,

and houses, and take them away;

they oppress a man and his house,

a man and his inheritance.

3 Therefore thus says the LORD:

behold, against this family I am devising disaster, [1]

from which you cannot remove your necks,

and you shall not walk haughtily,

for it will be a time of disaster.

[4] In that day they shall take up a taunt song against you

and moan bitterly,

and say, “We are utterly ruined;

he changes the portion of my people;

how he removes it from me!

To an apostate he allots our fields.”

[5] Therefore you will have none to cast the line by lot

in the assembly of the LORD.

[6] “Do not preach”—thus they preach—

“one should not preach of such things;

disgrace will not overtake us.”

[7] Should this be said, O house of Jacob?

Has the LORD grown impatient? [2]

Are these his deeds?

Do not my words do good

to him who walks uprightly?

[8] But lately my people have risen up as an enemy;

you strip the rich robe from those who pass by trustingly

with no thought of war. [1]

[9] The women of my people you drive out

from their delightful houses;

from their young children you take away

my splendor forever.

10 Arise and go,

for this is no place to rest,

because of uncleanness that destroys

with a grievous destruction.

[11] If a man should go about and utter wind and lies,

saying, “I will preach to you of wine and strong drink,”

he would be the preacher for this people!

[12] I will surely assemble all of you, O Jacob;

I will gather the remnant of Israel;

I will set them together

like sheep in a fold,

like a flock in its pasture,

a noisy multitude of men.

[13] He who opens the breach goes up before them;

they break through and pass the gate,

going out by it.

Their king passes on before them,

the LORD at their head.

RULERS AND PROPHETS DENOUNCED

3  And I said:

Hear, you heads of Jacob

and rulers of the house of Israel!

Is it not for you to know justice?—

2 you who hate the good and love the evil,

who tear the skin from off my people [2]

and their flesh from off their bones,

3 who eat the flesh of my people,

and flay their skin from off them,

and break their bones in pieces

and chop them up like meat in a pot,

like flesh in a cauldron.

[4] Then they will cry to the LORD,

but he will not answer them;

he will hide his face from them at that time,

because they have made their deeds evil.

[5] Thus says the LORD concerning the prophets

who lead my people astray,

who cry “Peace”

when they have something to eat,

but declare war against him

who puts nothing into their mouths.

[6] Therefore it shall be night to you, without vision,

and darkness to you, without divination.

The sun shall go down on the prophets,

and the day shall be black over them;

[7] the seers shall be disgraced,

and the diviners put to shame;

they shall all cover their lips,

for there is no answer from God.

[8] But as for me, I am filled with power,

with the Spirit of the LORD,

and with justice and might,

to declare to Jacob his transgression

and to Israel his sin.

9 Hear this, you heads of the house of Jacob

and rulers of the house of Israel,

who detest justice

and make crooked all that is straight,

[10] who build Zion with blood

and Jerusalem with iniquity.

11 Its heads give judgment for a bribe;

its priests teach for a price;

its prophets practice divination for money;

yet they lean on the LORD and say,

“Is not the LORD in the midst of us?

No disaster shall come upon us.”

[12] Therefore because of you

Zion shall be plowed as a field;

Jerusalem shall become a heap of ruins,

and the mountain of the house a wooded height.

THE MOUNTAIN OF THE LORD

4  It shall come to pass in the latter days

that the mountain of the house of the LORD

shall be established as the highest of the mountains,

and it shall be lifted up above the hills;

and peoples shall flow to it,

2 and many nations shall come, and say:

“Come, let us go up to the mountain of the LORD,

to the house of the God of Jacob,

that he may teach us his ways

and that we may walk in his paths.”

For out of Zion shall go forth the law, [1]

and the word of the LORD from Jerusalem.

3 He shall judge between many peoples,

and shall decide for strong nations far away;

and they shall beat their swords into plowshares,

and their spears into pruning hooks;

nation shall not lift up sword against nation,

neither shall they learn war anymore;

4 but they shall sit every man under his vine and under his fig tree,

and no one shall make them afraid,

for the mouth of the LORD of hosts has spoken.

5 For all the peoples walk

each in the name of its god,

but we will walk in the name of the LORD our God

forever and ever.

THE LORD SHALL RESCUE ZION

[6] In that day, declares the LORD,

I will assemble the lame

and gather those who have been driven away

and those whom I have afflicted;

[7] and the lame I will make the remnant,

and those who were cast off, a strong nation;

and the LORD will reign over them in Mount Zion

from this time forth and forevermore.

[8] And you, O tower of the flock,

hill of the daughter of Zion,

to you shall it come,

the former dominion shall come,

kingship for the daughter of Jerusalem.

[9] Now why do you cry aloud?

Is there no king in you?

Has your counselor perished,

that pain seized you like a woman in labor?

[10] Writhe and groan, [1] O daughter of Zion,

like a woman in labor,

for now you shall go out from the city

and dwell in the open country;

you shall go to Babylon.

There you shall be rescued;

there the LORD will redeem you

from the hand of your enemies.

[11] Now many nations

are assembled against you,

saying, “Let her be defiled,

and let our eyes gaze upon Zion.”

12 But they do not know

the thoughts of the LORD;

they do not understand his plan,

that he has gathered them as sheaves to the threshing floor.

13 Arise and thresh,

O daughter of Zion,

for I will make your horn iron,

and I will make your hoofs bronze;

you shall beat in pieces many peoples;

and shall devote [2] their gain to the LORD,

their wealth to the Lord of the whole earth.

THE RULER TO BE BORN IN BETHLEHEM

5  [3] Now muster your troops, O daughter [4] of troops;

siege is laid against us;

with a rod they strike the judge of Israel

on the cheek.

[2] [5] But you, O Bethlehem Ephrathah,

who are too little to be among the clans of Judah,

from you shall come forth for me

one who is to be ruler in Israel,

whose coming forth is from of old,

from ancient days.

[3] Therefore he shall give them up until the time

when she who is in labor has given birth;

then the rest of his brothers shall return

to the people of Israel.

[4] And he shall stand and shepherd his flock in the strength of the LORD,

in the majesty of the name of the LORD his God.

And they shall dwell secure, for now he shall be great

to the ends of the earth.

[5] And he shall be their peace.

When the Assyrian comes into our land

and treads in our palaces,

then we will raise against him seven shepherds

and eight princes of men;

[6] they shall shepherd the land of Assyria with the sword,

and the land of Nimrod at its entrances;

and he shall deliver us from the Assyrian

when he comes into our land

and treads within our border.

A REMNANT SHALL BE DELIVERED

[7] Then the remnant of Jacob shall be

in the midst of many peoples

like dew from the LORD,

like showers on the grass,

which delay not for a man

nor wait for the children of man.

8 And the remnant of Jacob shall be among the nations,

in the midst of many peoples,

like a lion among the beasts of the forest,

like a young lion among the flocks of sheep,

which, when it goes through, treads down

and tears in pieces, and there is none to deliver.

[9] Your hand shall be lifted up over your adversaries,

and all your enemies shall be cut off.

[10] And in that day, declares the LORD,

I will cut off your horses from among you

and will destroy your chariots;

11 and I will cut off the cities of your land

and throw down all your strongholds;

12 and I will cut off sorceries from your hand,

and you shall have no more tellers of fortunes;

13 and I will cut off your carved images

and your pillars from among you,

and you shall bow down no more

to the work of your hands;

14 and I will root out your Asherah images from among you

and destroy your cities.

[15] And in anger and wrath I will execute vengeance

on the nations that did not obey.

THE INDICTMENT OF THE LORD

6  Hear what the LORD says:

Arise, plead your case before the mountains,

and let the hills hear your voice.

2 Hear, you mountains, the indictment of the LORD,

and you enduring foundations of the earth,

for the LORD has an indictment against his people,

and he will contend with Israel.

[3] “O my people, what have I done to you?

How have I wearied you? Answer me!

[4] For I brought you up from the land of Egypt

and redeemed you from the house of slavery,

and I sent before you Moses,

Aaron, and Miriam.

[5] O my people, remember what Balak king of Moab devised,

and what Balaam the son of Beor answered him,

and what happened from Shittim to Gilgal,

that you may know the righteous acts of the LORD.”

WHAT DOES THE LORD REQUIRE?

[6] “With what shall I come before the LORD,

and bow myself before God on high?

Shall I come before him with burnt offerings,

with calves a year old?

[7] Will the LORD be pleased with [1] thousands of rams,

with ten thousands of rivers of oil?

Shall I give my firstborn for my transgression,

the fruit of my body for the sin of my soul?”

[8] He has told you, O man, what is good;

and what does the LORD require of you

but to do justice, and to love kindness, [2]

and to walk humbly with your God?

DESTRUCTION OF THE WICKED

[9] The voice of the LORD cries to the city—

and it is sound wisdom to fear your name:

“Hear of the rod and of him who appointed it! [3]

10 Can I forget any longer the treasures [4] of wickedness in the house of the wicked,

and the scant measure that is accursed?

11 Shall I acquit the man with wicked scales

and with a bag of deceitful weights?

12 Your [5] rich men are full of violence;

your inhabitants speak lies,

and their tongue is deceitful in their mouth.

13 Therefore I strike you with a grievous blow,

making you desolate because of your sins.

[14] You shall eat, but not be satisfied,

and there shall be hunger within you;

you shall put away, but not preserve,

and what you preserve I will give to the sword.

[15] You shall sow, but not reap;

you shall tread olives, but not anoint yourselves with oil;

you shall tread grapes, but not drink wine.

[16] For you have kept the statutes of Omri, [6]

and all the works of the house of Ahab;

and you have walked in their counsels,

that I may make you a desolation, and your [7] inhabitants a hissing;

so you shall bear the scorn of my people.”

WAIT FOR THE GOD OF SALVATION

7  Woe is me! For I have become

as when the summer fruit has been gathered,

as when the grapes have been gleaned:

there is no cluster to eat,

no first-ripe fig that my soul desires.

[2] The godly has perished from the earth,

and there is no one upright among mankind;

they all lie in wait for blood,

and each hunts the other with a net.

3 Their hands are on what is evil, to do it well;

the prince and the judge ask for a bribe,

and the great man utters the evil desire of his soul;

thus they weave it together.

[4] The best of them is like a brier,

the most upright of them a thorn hedge.

The day of your watchmen, of your punishment, has come;

now their confusion is at hand.

[5] Put no trust in a neighbor;

have no confidence in a friend;

guard the doors of your mouth

from her who lies in your arms; [1]

[6] for the son treats the father with contempt,

the daughter rises up against her mother,

the daughter-in-law against her mother-in-law;

a man’s enemies are the men of his own house.

7 But as for me, I will look to the LORD;

I will wait for the God of my salvation;

my God will hear me.

[8] Rejoice not over me, O my enemy;

when I fall, I shall rise;

when I sit in darkness,

the LORD will be a light to me.

[9] I will bear the indignation of the LORD

because I have sinned against him,

until he pleads my cause

and executes judgment for me.

He will bring me out to the light;

I shall look upon his vindication.

10 Then my enemy will see,

and shame will cover her who said to me,

“Where is the LORD your God?”

My eyes will look upon her;

now she will be trampled down

like the mire of the streets.

[11] A day for the building of your walls!

In that day the boundary shall be far extended.

[12] In that day they [1] will come to you,

from Assyria and the cities of Egypt,

and from Egypt to the River,

from sea to sea and from mountain to mountain.

[13] But the earth will be desolate

because of its inhabitants,

for the fruit of their deeds.

[14] Shepherd your people with your staff,

the flock of your inheritance,

who dwell alone in a forest

in the midst of a garden land; [2]

let them graze in Bashan and Gilead

as in the days of old.

15 As in the days when you came out of the land of Egypt,

I will show them [3] marvelous things.

[16] The nations shall see and be ashamed of all their might;

they shall lay their hands on their mouths;

their ears shall be deaf;

17 they shall lick the dust like a serpent,

like the crawling things of the earth;

they shall come trembling out of their strongholds;

they shall turn in dread to the LORD our God,

and they shall be in fear of you.

GOD’S STEADFAST LOVE AND COMPASSION

[18] Who is a God like you, pardoning iniquity

and passing over transgression

for the remnant of his inheritance?

He does not retain his anger forever,

because he delights in steadfast love.

[19] He will again have compassion on us;

he will tread our iniquities underfoot.

You will cast all our [4] sins

into the depths of the sea.

[20] You will show faithfulness to Jacob

and steadfast love to Abraham,

as you have sworn to our fathers

from the days of old.

STUDY NOTES FOR MICAH 1

STUDY NOTE FOR MICAH 1:1 Micah of Moresheth. The name Micah is an abbreviated form of Micayahu (“Who is like Yahweh?”). The town of Moresheth is located near Gath in the Shephelah, or foothills, of southwestern Judah.

which he saw. The divine message to Micah takes the form of a supernatural revelation to the prophet’s inner sight or hearing. The verb “saw” is related to the word “vision” (Nah. 1:1). BACK TO MICAH 1:1

STUDY NOTE FOR MICAH 1:2–7 This prophecy has four parts: summons of the nations to attend the trial (v. 2); a symbolic vision of God overthrowing creation (vv. 3, 4); an accusation against the two capital cities (v. 5); and the divine sentence for Samaria to be destroyed (vv. 6, 7).

1:2 all of you ... against you. God’s judgment of Samaria (vv. 6, 7) exemplifies and prefigures His judgment against all people who commit idolatry and social crimes.

his holy temple. That is, His heavenly abode (Ps. 11:4). BACK TO MICAH 1:2

STUDY NOTE FOR MICAH 1:3–5 Behind the march of the Assyrian army, the prophet sees the hand of God (cf. Is. 10:5, 6). The depth of divine judgment against Jerusalem and Samaria is vividly portrayed as a destruction of the created order itself.

1:3 high places. Whoever controls Israel’s heights controls the land. This probably refers to such mountains rather than to the Canaanite shrines known as “high places.” BACK TO MICAH 1:3

STUDY NOTE FOR MICAH 1:4 fire ... down a steep place. These words link the symbolic vision with the historical overthrow of Samaria (vv. 6, 7), which is located on a hill (1 Kin. 16:24). BACK TO MICAH 1:4

STUDY NOTE FOR MICAH 1:5 Jacob ... Israel. “Jacob” and “Israel” often occur together in Micah, referring to the entire covenant people. Sometimes “Jacob” represents the people as a whole (2:12; 3:1, 8, 9). The second occurrence of “Jacob” in this verse points to the northern kingdom of Israel (with its capital, Samaria) as distinct from Judah (with its capital, Jerusalem). In this book “Israel” generally designates Judah as representing the whole nation. BACK TO MICAH 1:5

STUDY NOTE FOR MICAH 1:7 her wages. Ancient Near Eastern fertility religions involved ritual prostitution, an activity strictly forbidden to Israel (Deut. 23:17). The wealth that has been paid to the temple prostitutes and used to make idols will be taken by the Assyrians and used in the same way. BACK TO MICAH 1:7

STUDY NOTE FOR MICAH 1:8–16 This lament has three parts: an introduction stating Micah’s resolve to mourn Judah’s exile (vv. 8, 9); a main body with a series of wordplays on the names of Judah’s stronghold predicting Judah’s fall and exile (vv. 10–15); and a conclusion calling the house of David to join in mourning rites because it will go into exile (v. 16).

stripped and naked. A symbolic act referring to the threat of captivity (Is. 20:2–4). BACK TO MICAH 1:8

STUDY NOTE FOR MICAH 1:9 gate. Assyria’s King Sennacherib reached Jerusalem’s gate but did not take the city (v. 12; see Introduction: Date and Occasion). BACK TO MICAH 1:9

STUDY NOTE FOR MICAH 1:10 Tell it not in Gath. Micah’s lament over the fall of David’s house recalls David’s lament over the fall of Saul’s house under similar circumstances (2 Sam. 1:20). The Philistine city of Gath should not be given reason to rejoice over the coming calamity. BACK TO MICAH 1:10

“Tell” and “Gath” sound alike in Hebrew, and throughout this oracle there are a number of such wordplays on the names of the towns mentioned. They are located in the Shephelah near Micah’s home.

roll yourselves in the dust. A vivid expression of grief over a humiliating defeat (Jer. 6:26), incorporating a play on the name Beth-le-aphrah (“House of Dust”), a place of unknown location.

STUDY NOTE FOR MICAH 1:11 Shaphir. Its location is unknown. The name sounds like a word for “beautiful” and is an ironic wordplay on the fate of its citizens taken into exile.

Zaanan ... out. Despite its name, which echoes the Hebrew for “come out,” this town will cower behind its wall and not “come out” to battle.

Beth-ezel. Lit. “adjoining house.” The Hb. word ezel resembles a verb meaning “withdraw” or “withhold.” This town will withhold its protection from Judah because it has been annexed by the conqueror. BACK TO MICAH 1:11

STUDY NOTE FOR MICAH 1:12 Maroth. Though it has longed for good, this town, whose name sounds like “bitterness,” will experience the harshness of defeat. BACK TO MICAH 1:12

STUDY NOTE FOR MICAH 1:13 steeds ... chariots ... Lachish. A major fortress town of Judah located twenty-six miles (42 km) southwest of Jerusalem, Lachish house a contingent of chariots. Here the reference to “steeds” (the Hb. term resembles “Lachish”) perhaps implies that the chariots will be used for flight rather than for fighting.

the beginning of sin. The precise nature of this sin is not explained. Many suggest that it involves the import of Egyptian horses for use in war (5:10; Deut. 17:16; 1 Kin. 10:28, 29), inducing Israel to rely on her military strength rather than on the Lord.

daughter of Zion. A personification of Jerusalem (Zeph. 3:14 note). BACK TO MICAH 1:13

STUDY NOTE FOR MICAH 1:14 parting gifts. This allusion to the dowry given by a father to his daughter as she departs for her husband’s house (1 Kin. 9:16) is motivated by the similarity of Moresheth to the Hb. term for a “woman who is betrothed.” The inhabitants of Moresheth-gath (the prophet’s hometown, about twenty miles [32 km] southwest of Jerusalem and six miles [10 km] northeast of Lachish) will depart into exile.

Achzib shall be a deceitful thing. The town’s name closely resembles the Hb. term for “deceitful,” a word used for the “deceitful brook” in Jer. 15:18. The town of Achzib (nine miles [14km] east of Gath) will disappoint the king of Judah. BACK TO MICAH 1:14

STUDY NOTE FOR MICAH 1:15 conqueror. The term sounds like Mareshah, another fortress town in the foothills south of Jerusalem, lying five miles (8 km) northeast of Lachish. The “conqueror” undoubtedly refers to Assyria.

glory of Israel ... Adullam. As David fled to the wilderness cave at Adullam (2 Sam. 23:13), so the leaders (“glory”) of Israel will flee. The body of the lament (vv. 10–15) begins and ends with literary references to David’s career (v. 10 note). BACK TO MICAH 1:15

STUDY NOTE FOR MICAH 1:16 make yourselves bald. A culturally recognized sign of bereavement that in normal circumstances is forbidden to Israel (Deut. 14:1). BACK TO MICAH 1:16

STUDY NOTES FOR MICAH 2

STUDY NOTE FOR MICAH 2:1–5 This prophecy has three parts: (1) the accusation—evil and violent men unethically seize sacred property and destroy its owners (vv. 1, 2); (2) the sentence—the Lord sentences them to exile (v. 3) and loss of their lands to invaders (v. 4); and (3) the conclusion—the robbers are cut off from the covenant people (v. 5). The accusation and sentence are linked by a play on words involving “who devise wickedness” (v. 1) and “I am devising disaster” (v. 3), which are virtually identical expressions in Hebrew. As the powerful have taken fields away from Israel’s families (vv. 1, 2), so the Lord will send an enemy army to wrest the Promised Land from them (vv. 4, 5).

2:1 in the power of their hand. They misuse their status to perpetrate oppression. BACK TO MICAH 2:1

STUDY NOTE FOR MICAH 2:2 inheritance. A family’s property is a permanent, sacred trust from God (Lev. 25:10, 13). See note on Num. 27:1–11. BACK TO MICAH 2:2

STUDY NOTE FOR MICAH 2:4 To an apostate he allots. A reference either to God giving their land to the Assyrians or to the Assyrian conqueror distributing their fields to others as booty. BACK TO MICAH 2:4

STUDY NOTE FOR MICAH 2:5 assembly. After the Babylonian exile the land will be redistributed (cf. Num. 26:55; Josh. 18:8–10), but neither the oppressors nor their descendants will then be present to claim an inheritance. BACK TO MICAH 2:5

STUDY NOTE FOR MICAH 2:6–11 In this prophecy, Micah defends his message against those who seek to silence him. Micah rebuffs their command to cease (v. 6). Then the Lord accuses the powerful of exploiting the defenseless (vv. 8, 9) and sentences them to exile because they have defiled the land (v. 10). Finally, the people are condemned for desiring false prophets who tell them what they want to hear (v. 11).

2:6 The Hebrew of v. 6 is difficult to translate. Some suggest that Micah confronts false prophets who support the land robbers and who have sought to silence him. In support of this interpretation, the Hb. phrase rendered “thus they preach” (lit. “drip [words]”) can be translated “they prophesy.” Others argue that the greedy and corrupt leaders themselves have tried to silence the prophet. BACK TO MICAH 2:6

STUDY NOTE FOR MICAH 2:7 my words. From this point to the end of the chapter, Micah directly relays the word of the Lord. BACK TO MICAH 2:7

STUDY NOTE FOR MICAH 2:8, 9 robe ... delightful houses ... children. The oppressed belong to Israel’s middle class (Introduction: Date and Occasion). BACK TO MICAH 2:9

2:8 with no thought of war. Expecting peace in their homeland where they feel most secure, Israel’s people are plundered instead. BACK TO MICAH 2:8

STUDY NOTE FOR MICAH 2:11 I will preach ... strong drink. The people have grown so spiritually inept that they will easily be deceived by a charlatan or false prophet. BACK TO MICAH 2:11

STUDY NOTE FOR MICAH 2:12, 13 Micah concludes the first section of his prophecy with a brief oracle of salvation. Expositors differ as to the particular event primarily in view. Some consider the passage to foreshadow the eventual return from the exile. The Lord will make a breach in the defenses of their captors and lead His flock back from the lands where they have been dispersed to the sheepfold of Jerusalem. Alternatively, the passage may refer to the divine deliverance extended to Jerusalem when Sennacherib overran much of the land in 701 B.C. This interpretation receives significant support from the similarity of language between 2:12, 13 and Isaiah’s prophecy, “Out of Jerusalem shall go a remnant,” which definitely refers to 701 (2 Kin. 19:29–31; Is. 37:30–32). The Lord will gather the people into the city for their preservation. He will then break out of the besieged city to deliver them by decimating the Assyrian army (2 Kin. 18:17–19:37). Either reading of a deliverance of God’s chosen remnant anticipates the greater triumph of the Messiah, the great Shepherd-King (5:2–5).

2:12 Jacob ... Israel. The second interpretation above requires these to refer to Judah as representing the whole nation (1:5 note), whereas the first interpretation is not restricted in this way. BACK TO MICAH 2:12

2:13 Their king. Or, more probably, “their King,” in view of the parallelism with the next line. BACK TO MICAH 2:13

STUDY NOTES FOR MICAH 3

STUDY NOTE FOR MICAH 3:1–12 The three prophecies of this chapter announce the rejection and punishment of Israel’s incompetent, corrupt leadership. First, the leaders’ treatment of the oppressed people is likened to cannibalism (vv. 1–4). Second, the false prophets who led the people astray are condemned (vv. 5–7) and contrasted with Micah, who prophesies true revelations from God (v. 8). Finally, the corrupt political and religious leaders are condemned and their complacency is castigated (vv. 9–12).

3:1 And I said. An editorial addition indicating that Micah edited his own book (Introduction: Characteristics and Primary Themes). It marks the start of the second cycle of prophecies in this work (chs. 3–5).

Jacob ... Israel. Both terms designate Judah as the covenant people (1:5 note). BACK TO MICAH 3:1

STUDY NOTE FOR MICAH 3:4 not answer. Just as the magistrates have refused to hear the cries of the oppressed, so God will refuse to hear their cry in the time of judgment. BACK TO MICAH 3:4

STUDY NOTE FOR MICAH 3:5 Peace ... something to eat. These false prophets are opportunists, tailoring their pronouncements of peace and security to the desires of those who feed them. See Jer. 28. BACK TO MICAH 3:5

STUDY NOTE FOR MICAH 3:6, 7 Those who have prophesied falsely will be judged and shamed by God’s silence. BACK TO MICAH 3:6, 7

STUDY NOTE FOR MICAH 3:8 I am filled. Micah is divinely inspired not to lull the people into a false sense of security and divine favor, but to expose their iniquity with insight and boldness. BACK TO MICAH 3:8

STUDY NOTE FOR MICAH 3:10 build Zion with blood. Possibly to be related to the expansion of Jerusalem to accommodate refugees from the north and to the building projects undertaken during the reign of Hezekiah. The prophet Isaiah also highlights the corruption that exists within the city of Jerusalem during this era (Is. 1:14, 15, 21–23). BACK TO MICAH 3:10

STUDY NOTE FOR MICAH 3:12 Zion ... wooded height. This prophecy is given in the days of Hezekiah (Jer. 26:17–19). Hezekiah’s repentance and faithfulness (cf. Is. 36–38) mean that the complete fulfillment of Micah’s words in the judgment of Jerusalem is delayed until 586 B.C. BACK TO MICAH 3:12

STUDY NOTES FOR MICAH 4

STUDY NOTE FOR MICAH 4:1–8 Micah’s prophetic vision shifts from impending judgment in the short term to the “latter days,” when the messianic reign of God is established in Zion. The first part of this oracle (vv. 1–5) is virtually identical to Is. 2:1–5 (see notes there for further comment).

4:1 the latter days. (cf. Is. 2:2–4) The expression points to a new epoch, which, though in the hidden future, decisively alters the course of history. Here it refers to the messianic age, consummated in the new heaven and earth (Rev. 21; 22).

mountain of the house of the LORD. No longer the abandoned remains of 3:12 but the forerunner of the Lord’s presence with His people, earthly Mount Zion prefigures the heavenly reality to which the church indeed has now come (Heb. 12:22–24). As part of the old covenant, the earthly religious center has been eclipsed by the coming new order (Heb. 8:13).

as the highest of the mountains. Pagan gods in Micah’s day also have sacred mountains with temples. By being raised above them, God’s eternal house (here symbolized by the temple on Mount Zion) will be established among the nations as the center of true worship. BACK TO MICAH 4:1

STUDY NOTE FOR MICAH 4:6 In that day. See note on v. 1.

assemble ... gather. The same verbs as in 2:12, indicating that this prophecy is a development and expansion of what was said earlier.

and those whom. Perhaps better translated “even those whom,” a further description of the same group. BACK TO MICAH 4:6

STUDY NOTE FOR MICAH 4:7 remnant. Just as God preserved a remnant that survived Sennacherib’s invasion (2:12, 13 note), so also a remnant will survive the later Babylonian exile.

strong nation. A prophecy that finds final fulfillment in the church (1 Pet. 2:9, 10). BACK TO MICAH 4:7

STUDY NOTE FOR MICAH 4:8 tower. Jerusalem (i.e., the new Jerusalem; Rev. 21, c.f. Heb. 12:22) will become a fortified tower around which the inhabitants will gather for protection. Isaiah anticipates a similar transformation of Jerusalem (Is. 65:17–25). BACK TO MICAH 4:8

STUDY NOTE FOR MICAH 4:9–13 This prophecy explains that Israel’s present distress (the “now” of vv. 9, 11) will bring glorious salvation—liberation from the later Babylonian exile (vv. 9, 10) and release from Sennacherib’s siege (vv. 11, 12). BACK TO MICAH 4:9

STUDY NOTE FOR MICAH 4:10 like a woman in labor. The pain of judgment (exile, loss of king and land) for the remnant must precede the birth of the messianic age that will follow.

to Babylon. Micah’s vision goes beyond the immediate Assyrian threat to Judah, and anticipates what happens more than a century later when there is no deliverance for Jerusalem from the Babylonians. BACK TO MICAH 4:10

STUDY NOTE FOR MICAH 4:11 Now. The focus is again on the circumstances of Micah’s own day.

many nations. The Assyrian imperial army consists of mercenaries from many nations. BACK TO MICAH 4:11

STUDY NOTES FOR MICAH 5

STUDY NOTE FOR MICAH 5:1–6 This prophecy also moves from present distress (“now”; v. 1) to the Messiah’s coming and victory (vv. 2–5). See Introduction: Christ in Micah.

5:1 cheek. This insult to Israel’s leader signifies that Jerusalem will fall to its Babylonian attackers, and all power to resist will be gone (cf. 2 Kin. 25:4–7). BACK TO MICAH 5:1

STUDY NOTE FOR MICAH 5:2 But. Contrasts the coming ruler with the current humiliated representative of David’s line in v. 1.

Bethlehem Ephrathah. Lit. “house of bread, fruitful.” The previously undistinguished town of David’s birth (1 Sam. 16:1–13), situated five miles (8 km) southwest of Jerusalem. Though the Davidic line of kings would temporarily cease (v. 3), God would yet raise up a ruler from David’s family to reign forever—Jesus Christ Himself (2 Sam. 7:12–17; Matt. 2:6).

for me. All occurs to advance the divine plan.

from ancient days. This expression can also be translated “from days of eternity.” Indeed, “from of old” is rendered “from everlasting” in Hab. 1:12, where it is applied to God Himself (cf. “eternal God,” Deut. 33:27). Micah has certainly learned that the ruler’s origin long predates His anticipated future coming. A more-than-human figure is involved. BACK TO MICAH 5:2

STUDY NOTE FOR MICAH 5:3 he shall give them up. Israel was without a Davidic king from the fall of Jerusalem in 586 B.C. until the coming of Christ.

she who is in labor. A reference either to Mary, the mother of Jesus, or to the faithful remnant (see 4:10).

rest of his brothers. Thousands of Israelites were converted after Pentecost (Acts 2:41, 47). BACK TO MICAH 5:3

STUDY NOTE FOR MICAH 5:4 shepherd his flock. The messianic ruler is assigned the LORD’s role (2:12) of caring for the flock. BACK TO MICAH 5:4

STUDY NOTE FOR MICAH 5:5 their peace. The ruler as “Prince of Peace” (Is. 9:6; cf. also Zech. 9:10) will provide completely for the well-being and security of His people. It is this aspect of Christ’s mission on which Paul reflects in Eph. 2:14.

the Assyrian. After the first line of what is now designated v. 5. Micah switches his focus back to contemporary conditions. Assyria, the besieging nation of v. 1, here represents all enemies opposed to God’s kingdom.

seven ... eight. Seven is the number of perfection. There will be a more-than-sufficient supply of leaders to expand Christ’s kingdom. BACK TO MICAH 5:5

STUDY NOTE FOR MICAH 5:6 Nimrod. A reference to an ancient king, whose empire included both Babylon and Assyria (Gen. 10:10, 11). BACK TO MICAH 5:6

STUDY NOTE FOR MICAH 5:7–9 This oracle has two parts: a prophecy that the remnant will become God’s instrument of life and death (vv. 7, 8), and a petition for God to defeat all His foes (see v. 9 and note). These statements find fulfillment in the church (2 Cor. 2:14–16).

5:7 delay ... wait for. As rain proceeds from the divine initiative, so the remnant depends on God to refresh the earth. BACK TO MICAH 5:7

STUDY NOTE FOR MICAH 5:9 Your hand shall. This verse is perhaps better translated as a petition for divine victory (“Let your hand be lifted against”). How the Lord accomplishes this victory is described in the following section. BACK TO MICAH 5:9

STUDY NOTE FOR MICAH 5:10–15 God will cleanse His people (vv. 10–14) and cut off the pagan nations (v. 15). God’s salvation cannot come except by stripping His people of all vain and false military confidence (vv. 10, 11), sorceries (v. 12), and idolatry (v. 13). BACK TO MICAH 5:10

STUDY NOTE FOR MICAH 5:15 vengeance. God’s vengeance will take place when He reveals His full sovereignty by delivering His people and punishing their guilty oppressors. Only the sovereign Lord Himself has the ultimate right to use force to protect His kingdom, and the exercise of force by an individual or community without divine authorization springs from unbelief (Deut. 32:35; Rom. 12:19–21). BACK TO MICAH 5:15

STUDY NOTES FOR MICAH 6

STUDY NOTE FOR MICAH 6:1–8 The third cycle of Micah’s oracles (chs. 6, 7) opens with a classic example of the prophetic covenant lawsuit in which the Lord pleads the terms of the covenant against His disobedient people. The message opens with a judgment scene in which the Lord is plaintiff, Micah is His envoy, the mountains are witnesses, and Israel is the accused (vv. 1, 2). God’s own covenant faithfulness is then attested as He first gives Israel opportunity to voice any complaints (v. 3) and then recounts His mighty acts of deliverance (vv. 4, 5). The demand for covenant righteousness is then proclaimed—a righteousness consisting not merely in empty ritual but in heartfelt obedience (vv. 6–8).

6:1 Arise, plead your case. The Lord commands Micah, as His representative, to prosecute God’s case against the people. Micah obeys the command (v. 2).

mountains. The Lord uses the enduring mountains as witnesses to the covenant mediated by Moses (see Deut. 4:26; 30:19 and note; 31:28; 32:1). BACK TO MICAH 6:1

STUDY NOTE FOR MICAH 6:3 my people. The Lord recognizes them as being in covenant bond with himself. BACK TO MICAH 6:3

STUDY NOTE FOR MICAH 6:4, 5 These verses are framed by references to Egypt (from which Israel was delivered) and Gilgal (where Israel entered the Promised Land, Josh. 4:19). All God’s saving acts during Israel’s formative period are included: the Passover and exodus, guidance by the pillar of fire and cloud, miraculous provision of food and water, the provision of able leaders (“Moses, Aaron, and Miriam”), and victory over enemies. God’s wonderful provision for His people during this period foreshadows the church’s experience with Christ (John 6:33; 1 Cor. 5:7; 10:1–4). BACK TO MICAH 6:4

6:5 remember. This command means not merely mental recall of past events, but that those events are to be a means of actualizing them in the present. By faith, such knowledge of the past is applied to present situations.

Shittim to Gilgal. From the last encampment east of the Jordan (Josh. 3:1) to the first encampment west of that river (Josh. 4:19). What is in view is the miraculous drying up of the Jordan. BACK TO MICAH 6:5

STUDY NOTE FOR MICAH 6:6, 7 Through the rhetorical escalation of sacrifices (“calves ... thousands of rams ... rivers of oil ... my firstborn”), Micah displays the absurdity of Israel’s dependence on empty ritual and sacrifice to earn divine favor. Such reliance shows a profound misunderstanding of God’s grace, for Israel’s salvation from Egypt (and ultimately from sin and death) was free and not earned (vv. 4, 5). Moreover, Israel’s covenant obligations entail social justice and mercy, not mere liturgy (v. 8). See also Amos 5:21–24. BACK TO MICAH 6:6, 7

STUDY NOTE FOR MICAH 6:8 humbly. Or “prudently.” These three divine requirements cover relationships with others, an individual’s inner attachment to the standards of the covenant, and a lifestyle that gives due acknowledgment to God in every aspect of conduct. BACK TO MICAH 6:8

STUDY NOTE FOR MICAH 6:9–16 This prophecy consists of an address to Jerusalem (v. 9), an accusation of falsity in business dealings and speech (vv. 10–12), and a judicial sentence of disease and ruin (v. 13–15). The covenantal context is apparent as the punishment reflects the covenant curses specified in the Mosaic law (v. 15; Lev. 26:20; Deut. 28:40, 51). Those who live in rebellion against their covenant king will find every endeavor blighted as He frustrates them from achieving what they want. BACK TO MICAH 6:9

STUDY NOTE FOR MICAH 6:14, 15 The bitter conditions foretold in these verses reflect the futility curses described in Lev. 26:26; Deut. 28:30, 31, 38–40. BACK TO MICAH 6:14, 15

STUDY NOTE FOR MICAH 6:16 the statutes of Omri, and all the works of the house of Ahab. Omri and Ahab ruled over the northern kingdom during the ninth century B.C.. Notorious for their wicked deeds, they actively promoted the worship of Baal throughout Israel. BACK TO MICAH 6:16

STUDY NOTES FOR MICAH 7

STUDY NOTE FOR MICAH 7:1–7 Micah laments that no righteous are found (vv. 1–4), and he bemoans the resulting social and national confusion that is both the result and punishment of their sin (vv. 4–6). Particularly striking is the description of the breakdown of family order. Micah concludes, however, with his confidence that beyond God’s judgment lies salvation (v. 7).

7:1 I have become ... summer fruit. In his search for the righteous, Micah compares himself to a vinedresser searching for choice fruit after the best of the season has past. BACK TO MICAH 7:1

STUDY NOTE FOR MICAH 7:2 The godly. One characterized by loyalty to the covenant (cf. text note on 6:8).

no one upright. This verse explains the allegory of v. 1. BACK TO MICAH 7:2

STUDY NOTE FOR MICAH 7:4 The best of them is like a brier. As with a person searching for choice fruit but finding only briers and thorns, a righteous person cannot be found.

watchmen. A metaphor for the prophets who have announced the coming judgment (Ezek. 3:17; 33:7). BACK TO MICAH 7:4

STUDY NOTE FOR MICAH 7:5, 6 This passage is later used in Jewish extrabiblical apocalyptic literature to describe the conflict that will accompany the final day of the Lord. Jesus quotes v. 6 in describing the conflict associated with His coming (Matt. 10:35–39; Luke 12:51–53). BACK TO MICAH 7:5, 6

STUDY NOTE FOR MICAH 7:8–20 This concluding hymn consists of four stanzas: (1) Lady Jerusalem in her fallen status confesses her sin and her faith in the Lord (vv. 8–10); (2) the prophet promises that she will become a sheepfold offering salvation to the world under judgment (vv. 11–13); (3) Micah prays that the Lord will again miraculously shepherd His people (v. 14), which the Lord promises to do (v. 15), and Micah then prophesies that the unbelieving enemy will be conquered (vv. 16, 17); and (4) the people celebrate God’s forgiveness and faithfulness with a hymn of praise (vv. 18–20).

7:8 darkness. A dungeon without light is an apt figure for a city under divine judgment. BACK TO MICAH 7:8

STUDY NOTE FOR MICAH 7:9 I shall look upon his vindication. The Lord’s righteousness will be manifested in faithful Israel’s salvation (vv. 8, 9) and her unbelieving enemy’s destruction (v. 10). BACK TO MICAH 7:9

STUDY NOTE FOR MICAH 7:11 day. See 4:1, 6; 5:10–15. The last day is symbolically depicted by the restoration of Jerusalem’s city walls (v. 11) and the extension of the boundaries of the land to limits prophesied by Moses and enjoyed under David and Solomon (v. 12; Gen. 15:18; Ex. 23:31; Deut. 11:24; 1 Kin. 4:21, 25). BACK TO MICAH 7:11

STUDY NOTE FOR MICAH 7:12 the River. The Euphrates. BACK TO MICAH 7:12

STUDY NOTE FOR MICAH 7:13 earth will be desolate. Outside the elect’s secure borders is universal judgment. The last judgment is ultimately in view. BACK TO MICAH 7:13

STUDY NOTE FOR MICAH 7:14 Bashan and Gilead. Fertile areas east of the Jordan renowned for their cattle and sheep. BACK TO MICAH 7:14

STUDY NOTE FOR MICAH 7:16 hands on their mouths ... be deaf. These are signs of humiliation in the face of overwhelming divine power. They will no longer taunt Israel or listen to the vain boasts of others. BACK TO MICAH 7:16

STUDY NOTE FOR MICAH 7:18 Who is a God like you. Micah, whose name means “who is like the Lord?” (1:1 note), perhaps employs a wordplay on his own name to emphasize God’s pardoning grace.

because he delights in steadfast love. The word used here (and in v. 20) for “steadfast love” is the familiar Hb. term hesed. It refers to God’s utter commitment to the covenant relationship that He sovereignly instituted and that persists despite the waywardness of His covenant partners. He delights to display His resolute and effective commitment by securing pardon and acceptance for them—no matter the cost or difficulty involved. He will thus ensure that the relationship disrupted by their sin will be consummated in accordance with His purpose. BACK TO MICAH 7:18

STUDY NOTE FOR MICAH 7:19 cast ... sea. As God began Israel’s journey by casting the Egyptians into the Red Sea (v. 15; cf. Ex. 15:1–5), He will conclude her history by casting His people’s iniquities into the depths. BACK TO MICAH 7:19

STUDY NOTE FOR MICAH 7:20 show faithfulness. God’s loving fidelity to the patriarchs is the basis of the church’s hope (Rom. 4:17; Gal. 3:7–9, 29). BACK TO MICAH 7:20

FOOTNOTES FOR MICAH 1

1 Hebrew all of them

1 Or give dowry

FOOTNOTES FOR MICAH 2

1 The same Hebrew word can mean evil or disaster, depending on the context 2 Hebrew Has the spirit of the LORD grown short?

1 Or returning from war

FOOTNOTES FOR MICAH 3

2 Hebrew from off them

FOOTNOTES FOR MICAH 4

1 Or teaching

1 Or push 2 Hebrew devote to destruction

FOOTNOTES FOR MICAH 5

3 Ch 4:14 in Hebrew 4 That is, city 5 Ch 5:1 in Hebrew

FOOTNOTES FOR MICAH 6

1 Or Will the LORD accept 2 Or steadfast love 3 The meaning of the Hebrew is uncertain 4 Or Are there still treasures 5 Hebrew whose 6 Hebrew For the statutes of Omri are kept 7 Hebrew its

FOOTNOTES FOR MICAH 7

1 Hebrew bosom

1 Hebrew he 2 Hebrew of Carmel 3 Hebrew him 4 Hebrew their

The BOOK of

Nahum

TITLE AND AUTHOR

The book is designated after its author, Nahum, whose name means “comfort,” possibly reflecting the comfort of his message to those suffering under Assyrian domination. His name is followed by “of Elkosh,” probably a reference to the location of his birth or the place where he prophesied. Attempts to identify Elkosh have been unsuccessful. Proposals have included locations near ancient Nineveh (with Nahum descended from the Israelites who were deported there earlier), in Galilee (the name “Capernaum” perhaps derives from the Hebrew for “village of Nahum”), and in Judah. The internal witness of the book supports Judah as the general vicinity of Nahum’s prophetic activity (1:15). However, as with most prophetic books, the message of the work, though rooted in the person and circumstances of the prophet, finally transcends the author and his ministry.

DATE AND OCCASION

Nahum’s prophecy can be dated between the capture of Thebes by the Assyrian ruler Ashurbanipal in 663 B.C., which Nahum reports as a past event (3:8), and the fall of Nineveh in 612 B.C., which Nahum prophetically foretells (3:5–7).

During this period of the seventh century B.C., two major crises arose in the Assyrian empire. One came from the threat of the Medes and the advancing Scythians (642–638 B.C.). The other, larger crisis was the Babylonian revolt (652–648 B.C.) under the leadership of Ashurbanipal’s elder brother Shamash-shum-ukin, who was supported by the Elamites and peoples from the Iranian highlands. Ripple effects of this revolt were experienced as far away as Palestine and Syria. Eventually the revolt was suppressed by bitter warfare that shook the whole empire. A date for Nahum’s prophetic activities before or during this period of upheaval is attractive. Because the destruction of Thebes was apparently still fresh in the memory of his audience, a plausible date for Nahum’s prophecy therefore falls between 660 and 650 B.C., in the days of King Manasseh of Judah, who was a loyal vassal of Assyria. Another possibility is the early part of Josiah’s reign, before the death of Ashurbanipal in 627 B.C.

GENRE

Nahum has been incorrectly regarded as a narrow nationalist who, inspired by feelings of hatred and vengeance, proclaimed a message of judgment against Nineveh, and at the same time extended the promise of unconditional salvation to his own people, Judah. But this view overlooks the fact that this book reflects the usual literary form of prophecies against foreign nations and is to be compared with similar proclamations in Is. 13–23; Jer. 46–51; Amos 1; 2; and Obadiah.

A number of literary genres are evident in Nahum, such as a hymn (1:2–8) and the salvation oracle of 1:12–15, which yields a brief glimpse of a brighter future for Judah. However, the book is dominated by oracles of judgment. Taunt songs, ostensibly addressed to Nineveh (2:11–13; 3:14–17), mock it as the “bloody city” (3:1), soon to meet its doom at the hands of unnamed foes. These oracles were in fact designed for the ears of Judah as it suffered under Assyrian oppression.

LITERARY FEATURES

The prophecy has a simple structure. In chapter 1 there is a build-up to the ensuing conflict that is described in chapters 2 and 3. Nahum describes the destruction divinely disclosed to him with a vivid, staccato rhythm that rivals an account of a war reporter. He pursues his theme of the impending doom of Nineveh with unrelenting tenacity, using poetic language and imagery of the highest order. Implicitly, Nahum voices the universal relief and joy of all who suffered under the merciless tyrant.

CHARACTERISTICS AND PRIMARY THEMES

The book of Nahum has a double title (1:1). It is called an “oracle concerning Nineveh” and the “book of the vision of Nahum.” “Oracle” often indicates a divine message of judgment against a foreign nation (Is. 13:1; Mal. 1:1 note). “Vision” refers to a supernatural revelation to the prophet’s inner sight or hearing. At times a prophet was instructed to write down a specific message (Is. 8:1, 2; 30:8) or even “all the words” that the Lord required him to speak (Jer. 36). The written form then provided a strong additional witness to the certainty of the fulfillment of those divine pronouncements. The prophecy’s double title is solid confirmation of the authenticity of this oracle of doom against Nineveh and the inescapability of God’s imminent judgment on the Assyrian kingdom.

As a true prophet of Yahweh, Nahum was profoundly aware that the Lord, the incomparable and all-powerful God, held universal dominion over the kingdoms of this world. This often neglected and disparaged book provides us with an important key for understanding past, present, and future history. Events do not occur as mere happenstance, but every particular of history is divinely determined. In the opening hymn (1:2–8) and especially in 1:2, 3 (the “text” of Nahum’s sermon), we learn that the Lord’s government of history is in accordance with His character as the covenant God. He demands undivided submission everywhere and from everyone. Rejection of Him and of His law leads not only to the necessary consequences of chaos in society and in nature, but inevitably evokes His personal displeasure, resulting in just retribution.

THEOLOGY OF NAHUM

God’s patience (1:3) must never be misunderstood as weakness. Corporate or individual sin will not be left unpunished. God ultimately ordains all the events of history, and He is sovereign over all nations. Nahum proclaimed the impending destruction of Nineveh as God’s righteous judgment, and he invited his people to a joyful celebration of this event long before it took place.

Nineveh was a wicked, imperialistic, and deceitful metropolis with an arrogant and unscrupulous lust for power and domination manifested in merciless warmongering (3:1–4). In addition to its military exploits, Nineveh was condemned for its ruthless trade practices and insatiable materialism (3:16). Against this evil city, Nahum delivered the message that no earthly power that defied God’s law would finally escape His judgment (1:14; 3:5–7). For his original audience and all subsequent readers, Nahum vividly portrayed the wrath of God, whose way is in the “whirlwind and storm” (1:3). This same book declares the goodness of God (1:7).

Judgment, however, is not the Lord’s final word through Nahum. God’s retributive judgment is also redemptive; it furthers His loving purposes for His people and His covenant promises to them (1:15; 2:2). He destroys the forces of evil with the purpose of creating a new world of freedom (1:13), peace, and lasting comfort. “He knows those who take refuge in Him” and cares for them (1:7).

NAHUM IN THE LARGER STORY OF THE BIBLE

In many respects, Nahum provides a sequel to the prophecy of Jonah, which Nahum immediately follows in the ordering of the Minor Prophets in the Septuagint (Eastern Orthodox churches follow this ordering as well). When Jonah prophesied more than a century earlier, the Lord extended mercy to the repentant city of Nineveh, much to the prophet’s chagrin. But it was not long until Assyria again adopted an expansionist policy characterized by ruthless cruelty, attested to both by subject nations and by Assyrian records of the torture and mutilation the Assyrians inflicted. Consequently, the city again fell under divine condemnation. God had used the Assyrians to punish Israel and Judah (Is. 10:5), but His aim was not to annihilate Judah. The Assyrians went too far, and their arrogance would lead to their just reward (Is. 10:12). The predicted downfall of Nineveh provides the scenario for the preservation of a remnant of God’s people until the coming of the Messiah.

Although the impending judgment of God is a major theme of New Testament theology, Nahum is not quoted explicitly. The reference in Rom. 10:15 is more probably to Is. 52:7 than to Nah. 1:15.

CHRIST IN NAHUM

There are no direct messianic references in Nahum. However, the exhortation to “keep your feasts” (1:15) encouraged the faithful in the land of Judah to look forward to the One who would fulfill all that was symbolized in the festivals. Those familiar with the message in the “book of the vision of Nahum” will better understand the necessity of the cross of Jesus Christ, the Son of the jealous and avenging God. They will be able to proclaim from this book the glorified Christ, to whom all authority in heaven and on earth has been given (Matt. 28:18) and who is now guiding history toward that great day when He will hand over the kingdom to His Father, after He has destroyed all opposing powers, so “that God may be all in all” (1 Cor. 15:24–28).

HISTORY OF INTERPRETATION

Among the Dead Sea Scrolls that were the possession of the Qumran community, there is a commentary that identifies parallels between the overthrow of oppression anticipated by Nahum and that which the community anticipated for their contemporary circumstances (first century B.C.). Early Christian commentators generally followed the lead of the Septuagint and interpreted Nahum in the light of Jonah. At the time of the Reformation, both Martin Luther and John Calvin discussed the shallowness of Nineveh’s earlier repentance and the justice of God’s penalty imposed on the city.

Many modern commentators argue that Nahum portrays a narrow, nationalistic spirit that ignores the deficiencies of his own nation and which depicts God as unworthily sanctioning and approving unbridled violence. This, however, is to ignore God’s triumph over tyranny and unbridled wickedness, as well as the repeated warnings to Israel throughout the Old Testament of God’s willingness to judge His own people. Nahum conveys an enduring warning to all earthly regimes that ignore their accountability to the Judge of all the earth.

OUTLINE OF NAHUM

I. SUPERSCRIPTION (1:1)

II. NINEVEH’S JUST AND MERCIFUL JUDGE (1:2–14)

A. The Lord’s Jealousy and Power (1:2–8)

B. Woe for the Wicked (1:9–14)

III. NINEVEH POWERLESS BEFORE THE LORD’S ARMY (1:15–2:13)

A. Good News for Judah (1:15–2:2)

B. Nineveh Captured and Plundered (2:3–10)

C. Nineveh’s Power Broken by the Lord (2:11–13)

IV. NINEVEH’S IRREVERSIBLE DESTRUCTION (CH. 3)

A. Judgment of the Wicked City Prophesied (3:1–7)

B. Nineveh’s Fate Like That of Thebes (3:8–11)

C. The Finality of Divine Judgment (3:12–19)

1   An oracle concerning Nineveh. The book of the vision of Nahum of Elkosh.

GOD’S WRATH AGAINST NINEVEH

[2] The LORD is a jealous and avenging God;

the LORD is avenging and wrathful;

the LORD takes vengeance on his adversaries

and keeps wrath for his enemies.

[3] The LORD is slow to anger and great in power,

and the LORD will by no means clear the guilty.

His way is in whirlwind and storm,

and the clouds are the dust of his feet.

[4] He rebukes the sea and makes it dry;

he dries up all the rivers;

Bashan and Carmel wither;

the bloom of Lebanon withers.

[5] The mountains quake before him;

the hills melt;

the earth heaves before him,

the world and all who dwell in it.

[6] Who can stand before his indignation?

Who can endure the heat of his anger?

His wrath is poured out like fire,

and the rocks are broken into pieces by him.

[7] The LORD is good,

a stronghold in the day of trouble;

he knows those who take refuge in him.

[8] But with an overflowing flood

he will make a complete end of the adversaries, [1]

and will pursue his enemies into darkness.

[9] What do you plot against the LORD?

He will make a complete end;

trouble will not rise up a second time.

10 For they are like entangled thorns,

like drunkards as they drink;

they are consumed like stubble fully dried.

[11] From you came one

who plotted evil against the LORD,

a worthless counselor.

[12] Thus says the LORD,

“Though they are at full strength and many,

they will be cut down and pass away.

Though I have afflicted you,

I will afflict you no more.

[13] And now I will break his yoke from off you

and will burst your bonds apart.”

[14] The LORD has given commandment about you:

“No more shall your name be perpetuated;

from the house of your gods I will cut off

the carved image and the metal image.

I will make your grave, for you are vile.”

[15] [1] Behold, upon the mountains, the feet of him

who brings good news,

who publishes peace!

Keep your feasts, O Judah;

fulfill your vows,

for never again shall the worthless pass through you;

he is utterly cut off.

THE DESTRUCTION OF NINEVEH

2  The scatterer has come up against you.

Man the ramparts;

watch the road;

dress for battle; [1]

collect all your strength.

[2] For the LORD is restoring the majesty of Jacob

as the majesty of Israel,

for plunderers have plundered them

and ruined their branches.

[3] The shield of his mighty men is red;

his soldiers are clothed in scarlet.

The chariots come with flashing metal

on the day he musters them;

the cypress spears are brandished.

[4] The chariots race madly through the streets;

they rush to and fro through the squares;

they gleam like torches;

they dart like lightning.

[5] He remembers his officers;

they stumble as they go,

they hasten to the wall;

the siege tower [2] is set up.

[6] The river gates are opened;

the palace melts away;

[7] its mistress [3] is stripped; [4] she is carried off,

her slave girls lamenting,

moaning like doves

and beating their breasts.

[8] Nineveh is like a pool

whose waters run away. [5]

“Halt! Halt!” they cry,

but none turns back.

[9] Plunder the silver,

plunder the gold!

There is no end of the treasure

or of the wealth of all precious things.

[10] Desolate! Desolation and ruin!

Hearts melt and knees tremble;

anguish is in all loins;

all faces grow pale!

[11] Where is the lions’ den,

the feeding place of the young lions,

where the lion and lioness went,

where his cubs were, with none to disturb?

12 The lion tore enough for his cubs

and strangled prey for his lionesses;

he filled his caves with prey

and his dens with torn flesh.

[13] Behold, I am against you, declares the LORD of hosts, and I will burn your [1] chariots in smoke, and the sword shall devour your young lions. I will cut off your prey from the earth, and the voice of your messengers shall no longer be heard.

WOE TO NINEVEH

3  Woe to the bloody city,

all full of lies and plunder—

no end to the prey!

[2] The crack of the whip, and rumble of the wheel,

galloping horse and bounding chariot!

[3] Horsemen charging,

flashing sword and glittering spear,

hosts of slain,

heaps of corpses,

dead bodies without end—

they stumble over the bodies!

[4] And all for the countless whorings of the prostitute,

graceful and of deadly charms,

who betrays nations with her whorings,

and peoples with her charms.

[5] Behold, I am against you,

declares the LORD of hosts,

and will lift up your skirts over your face;

and I will make nations look at your nakedness

and kingdoms at your shame.

[6] I will throw filth at you

and treat you with contempt

and make you a spectacle.

[7] And all who look at you will shrink from you and say,

“Wasted is Nineveh; who will grieve for her?”

Where shall I seek comforters for you?

[8] Are you better than Thebes [1]

that sat by the Nile,

with water around her,

her rampart a sea,

and water her wall?

[9] Cush was her strength;

Egypt too, and that without limit;

Put and the Libyans were her [2] helpers.

[10] Yet she became an exile;

she went into captivity;

her infants were dashed in pieces

at the head of every street;

for her honored men lots were cast,

and all her great men were bound in chains.

[11] You also will be drunken;

you will go into hiding;

you will seek a refuge from the enemy.

[12] All your fortresses are like fig trees

with first-ripe figs—

if shaken they fall

into the mouth of the eater.

[13] Behold, your troops

are women in your midst.

The gates of your land

are wide open to your enemies;

fire has devoured your bars.

[14] Draw water for the siege;

strengthen your forts;

go into the clay;

tread the mortar;

take hold of the brick mold!

[15] There will the fire devour you;

the sword will cut you off.

It will devour you like the locust.

Multiply yourselves like the locust;

multiply like the grasshopper!

[16] You increased your merchants

more than the stars of the heavens.

The locust spreads its wings and flies away.

[17] Your princes are like grasshoppers,

your scribes [1] like clouds of locusts

settling on the fences

in a day of cold—

when the sun rises, they fly away;

no one knows where they are.

[18] Your shepherds are asleep,

O king of Assyria;

your nobles slumber.

Your people are scattered on the mountains

with none to gather them.

[19] There is no easing your hurt;

your wound is grievous.

All who hear the news about you

clap their hands over you.

For upon whom has not come

your unceasing evil?

STUDY NOTES FOR NAHUM 1

STUDY NOTE FOR NAHUM 1:1 Title of the book. See Introduction: Title and Author; Date and Occasion.

oracle ... vision. “Oracle” focuses more on the contents of a weighty prophecy of judgment (Hab. 1:1 note), whereas “vision” relates to the process by which God communicates to the prophet’s inner perception.

Nineveh. In Nahum’s day, it is the capital city of the Assyrian Empire and situated on the east bank of the river Tigris at its confluence with the river Khosr. Repeatedly, it is described as “a great city” in Jon. 1:2; 3:2–4; 4:11. Here, Nineveh stands for Assyria as a whole and conveys the idea of evil forces arrayed against the people of God. BACK TO NAHUM 1:1

STUDY NOTE FOR NAHUM 1:2–14 The introductory hymn (vv. 2–8), which in the Hebrew forms an incomplete acrostic poem, movingly describes the Lord as the Judge of all, with power to accomplish His will.

1:2, 3 The Lord’s character forms the key to what follows. The repetition of “the LORD” emphasizes that it is the God of the covenant who is described.

1:2 jealous. This attribute refers to God’s passionate reaction against any infringement on His holiness or any attempt to share His glory. His jealousy demands undivided loyalty and reveals itself as wrath against rejection of Him or His lordship.

avenging ... avenging ... takes vengeance. True to His nature, the universal Judge leaves no sin unpunished and metes out the just deserts of the wicked (Deut. 32:35). The threefold repetition of the Hebrew word for “avenge” strongly emphasizes an inescapable and appropriate retribution.

adversaries ... enemies. Those who oppose God’s sovereign reign over the whole earth.

1:3 slow to anger. A well-known confession of God’s patience with sinners (Ex. 34:6; Jon. 4:2).

great in power ... by no means clear. God’s patience never implies that He is weak or that He condones evil (Gen. 18:25; Ex. 34:7). BACK TO NAHUM 1:2

STUDY NOTE FOR NAHUM 1:3–6 The prophet offers a poetic portrayal of the power of the Lord as manifested in His control of nature on occasions of intervention in behalf of His people (Ex. 14:21, 22; Ps. 18:7–15; Matt. 8:26). The godly Israelite recognizes the Lord’s work in nature. But nature is not confused with God or worshiped as God; it is the theater of His revelation. BACK TO NAHUM 1:3

STUDY NOTE FOR NAHUM 1:4 He rebukes. These words vividly portray the power of God in subjecting the forces of nature, as at the crossing of the Red Sea (Ex. 14).

sea ... rivers. Used here as poetic parallels (Is. 50:2; Ps. 74:12–15). The fertile pastures of Bashan to the northeast of Judah, the vineyards of Carmel to the northwest, and the forests of Lebanon to the north all wither when the hot desert wind, sent by the Lord, blows over them (Is. 33:9). BACK TO NAHUM 1:4

STUDY NOTE FOR NAHUM 1:5 The displeasure of the approaching Lord fills the earth and its creatures with terror. All creation seems threatened when even the seemingly permanent things (“the mountains ... the earth”) tremble and disappear. BACK TO NAHUM 1:5

STUDY NOTE FOR NAHUM 1:6 The rhetorical questions emphasize the irresistibility of God’s anger. Divine wrath is compared to fire (Deut. 4:24; Ps. 11:6; Heb. 12:29). BACK TO NAHUM 1:6

STUDY NOTE FOR NAHUM 1:7–11 Whereas the subject matter of vv. 4–6 concerned nature, the focus now returns to God and His enemies (vv. 2, 3).

1:7 good. The term denotes the Lord’s benevolence as the source of all true human well-being and prosperity, and is particularly a confession of His abundant covenant blessings and kindness (Ps. 73:1). The Lord’s people experience His awesome power as holy love. When help is needed He is an impregnable fortress (Ps. 46). BACK TO NAHUM 1:7

STUDY NOTE FOR NAHUM 1:8 flood ... darkness. Striking images of severe, all-encompassing judgment. The metaphor of a flood is used in Is. 8:6 of an invading army, but here it might literally anticipate what actually contributes to Nineveh’s collapse (2:6).

of the adversaries. A wordplay, since this may also be heard as “of her place,” most probably hinting at Nineveh—brought out more fully below. BACK TO NAHUM 1:8

STUDY NOTE FOR NAHUM 1:9–14 The downfall of the wicked, represented by Nineveh, will culminate in the comfort of God’s people, Judah.

1:9 plot. All Assyrian strategies will be futile. Their struggle and their plans are against the Lord, who has decided on their destruction and will bring it about once and for all (Ps. 2). BACK TO NAHUM 1:9

STUDY NOTE FOR NAHUM 1:11 who plotted evil. Perhaps a reference to Ashurbanipal (see Introduction: Date and Occasion), or, more probably, to Sennacherib, the most powerful Assyrian aggressor against Judah (2 Kin. 18:13–18). “From you” is a feminine form referring to the city of Nineveh.

worthless. The Hb. word suggests something demonic. BACK TO NAHUM 1:11

STUDY NOTE FOR NAHUM 1:12–14 A comforting divine message assures God’s people that the downfall of Assyria implies the end of their humiliation.

1:12 Thus says the LORD. A well-known prophetic-messenger formula. “They” refers to the Assyrians, and “you” to Judah. BACK TO NAHUM 1:12

STUDY NOTE FOR NAHUM 1:13 break his yoke ... burst your bonds. Vivid poetic images of emancipation (Jer. 2:20; Ps. 2:3). God will break the power of the Assyrian oppressor. BACK TO NAHUM 1:13

STUDY NOTE FOR NAHUM 1:14 commandment. The word emphasizes authority and certainty. “You” possibly refers to the Assyrian emperor, whose fate reflects that of the nation as a whole.

your name. The elimination of one’s name from memory reflects common Near Eastern curse formulas. Complete loss of power and prestige awaits the Assyrians.

house of your gods. The temple and other objects of Assyria’s trust and pride will also be destroyed.

grave. The term denotes the final undoing of Nineveh, its king, and its people in 612 B.C. BACK TO NAHUM 1:14

STUDY NOTE FOR NAHUM 1:15–2:13 This section is written in the prophetic present tense. Events still future are pictured as if already present, and events even more distantly future are portrayed as occurring at the same time with those happening much earlier. This vivid prophecy of judgment is a poetic “vision” (1:1; cf. Num. 12:6–8), and is not a precise and detailed historical account of events that later take place in 612 B.C.

1:15–2:2 See Is. 52:7. The approach of a herald of “good news,” whose feet tread “the mountains” of Judah, will initiate a new period of grateful service to the Lord. The good news is summarized in the meaningful word “peace” (Hb. shalom), signifying not only the end of hostilities but also the return to normal, abundant living conditions and general well-being. This passage, together with Is. 53:1, is picked up by the apostle Paul in Rom. 10:15, 16.

Keep ... vows. Periods of national crisis or foreign oppression often make celebration of the important temple feasts difficult, if not impossible, during the old covenant era. The “vows” made in the previous period of distress should now be fulfilled (Ps. 116:14, 17–19). BACK TO NAHUM 1:15

STUDY NOTES FOR NAHUM 2

STUDY NOTE FOR NAHUM 2:1 In sharp contrast to the call for Judah to celebrate, Nahum resumes his address to Nineveh with the ironic exhortation that it should prepare for an attack.

has come. Nahum speaks as one whose “vision” (v. 1) permits him to be an eyewitness of the attack on Nineveh.

scatterer. The Assyrians, who have destroyed many nations, including Israel, by scattering them over the face of the earth, will experience a similar fate. In August 612 B.C., the combined forces of the Medes and Babylonians destroyed Nineveh, and shortly afterward the Assyrian Empire collapsed. BACK TO NAHUM 2:1

STUDY NOTE FOR NAHUM 2:2 majesty of Israel. God will restore the oppressed people to the happiness implied by the name “Israel.” Jacob received this new name as a sign of his spiritual maturity and his willing acceptance of the destiny God intended for him from the beginning (Gen. 32:27, 28). BACK TO NAHUM 2:2

STUDY NOTE FOR NAHUM 2:3 his mighty men. Probably a reference to the Lord’s army (v. 2). The warriors and chariots of the attackers will fulfill His purposes. The armies of Assyria herself earlier were God’s instruments to accomplish His purposes of judgment (Is. 10:5–7).

red ... scarlet. These terms emphasize the awe-inspiring appearance of the approaching army, whether the color refers to their actual robes or to the bloodstains on them. Red colors were favored by the Babylonian army (Ezek. 23:14).

spears are brandished. The Hebrew is difficult but conveys the general impression of ready eagerness for war. BACK TO NAHUM 2:3

STUDY NOTE FOR NAHUM 2:4 Nineveh is a beehive of frantic soldiers.

streets. Possibly open fields or plains outside the city; if so, the verse speaks of the approaching army and its chariots of war. BACK TO NAHUM 2:4

STUDY NOTE FOR NAHUM 2:5 This may refer to the Assyrian king and his nobles, especially the military commanders. Alternatively, this verse may describe the attackers and their frenzied siege of Nineveh. The Hb. word here rendered “siege tower” usually refers to a movable structure shielding the besiegers of a city, technically known as a “mantelet” (text note). BACK TO NAHUM 2:5

STUDY NOTE FOR NAHUM 2:6 river gates. The city of Nineveh was on the bank of the Tigris River, and a smaller river flowed through the city. Conflicting ancient accounts ascribe the fall of Nineveh to flooding when the enemy redirected the dams and sluices of the water system. The description in Nahum is manifestly poetic, however. The term “gates” could simply refer to the five gates opening (cf. 3:13) in the direction of the Tigris River with its tributaries and canals.

palace. The seat of political and military organization. BACK TO NAHUM 2:6

STUDY NOTE FOR NAHUM 2:7 she. Nineveh is personified as a woman, a queen, going into exile. Her “slave girls,” the inhabitants of the city, mourn the fate of their mistress. Alternatively, “she” might refer to the goddess Ishtar, whose image is taken as plunder while the girls who served in her temple bewail their loss. BACK TO NAHUM 2:7

STUDY NOTE FOR NAHUM 2:8 pool. This striking image is often taken to portray Nineveh’s full population and prosperity. Now it is drained away. BACK TO NAHUM 2:8

STUDY NOTE FOR NAHUM 2:9 Plunder the silver, plunder the gold! The Assyrian royal annals make numerous references to plunder being taken from conquered cities. BACK TO NAHUM 2:9

STUDY NOTE FOR NAHUM 2:10 Hearts melt ... faces grow pale. The merciless devastation creates terror and paralysis among the once-mighty Ninevites. BACK TO NAHUM 2:10

STUDY NOTE FOR NAHUM 2:11–13 This closing section is a taunt song in which the striking image of a pride of lions that meets with destruction is employed to describe the imminent reversal of Nineveh’s fortunes. God is the author of Nineveh’s humiliation and disappearance.

2:11 Where. This rhetorical question emphasizes how the famous city will be reduced to oblivion.

the lions’ den. An apt image for Nineveh as the home of the aggressive and ruthless Assyrians, particularly since extant Assyrian texts often present the king as a lion. BACK TO NAHUM 2:11

STUDY NOTE FOR NAHUM 2:13 The real secret of Nineveh’s full and final downfall is revealed. Confrontation with Israel’s almighty covenant God is fatal to the Assyrian Empire.

I am against you. The opposite of the good tidings of salvation, “I will be with you” (Ex. 3:12; Josh. 1:5; Is. 43:2, 5).

messengers. The voices of the Assyrian envoys dictating terms and exacting tribute will be permanently silenced from the face of the earth. BACK TO NAHUM 2:13

STUDY NOTES FOR NAHUM 3

STUDY NOTE FOR NAHUM 3:1–19 The expression of woe that opens this chapter controls its mood until the last verse. The various parts all contribute to its literary unity, and together they emphasize the irreversible doom of Nineveh. The prophet no longer focuses on Israel and Judah alone, but places the fate of Nineveh in a universal perspective.

3:1–7 These vivid scenes of violence, death, and destruction confirm the city’s expected doom. The charges against Nineveh (vv. 1–4) and her penalties (vv. 5–7) are set forth in stark detail.

3:1 bloody city. The phrase emphasizes the merciless cruelty openly boasted by the Assyrians in their official records.

lies. Deceitful diplomacy characterizes their international dealings (Is. 36:16, 17).

plunder. See 2:12, 13. Friendly negotiations serve as a cover for rapacious behavior. In their insatiable lust for more they have moved constantly from one victim to another. BACK TO NAHUM 3:1

STUDY NOTE FOR NAHUM 3:2, 3 These poetic verses provide one of the most vivid portrayals of a battle scene in the OT. The staccato beat, economy of words, and gruesome detail all contribute to the image of action that reduces whole populations to “heaps of corpses” (v. 3). Views differ as to whether this describes how Assyria conquered other nations, or, more probably, how enemy forces will assault Nineveh with a savagery that matches her own previous conduct. BACK TO NAHUM 3:2, 3

STUDY NOTE FOR NAHUM 3:4 With a change of imagery, Nineveh is likened to a beautiful and seductive “prostitute” for whose favor “nations” and “peoples” are sacrificed. Service of the gods, warfare, and commerce are closely intertwined. Seduction by Nineveh’s power and pomp implies apostasy from true religion and subjection to her “charms,” a term probably indicating the totality of pagan religion (Is. 47:12, 13). BACK TO NAHUM 3:4

STUDY NOTE FOR NAHUM 3:5 Retribution by the universal Judge is inevitable. See 2:13.

lift up your skirts. The public humiliation by which harlots are punished in this era (Jer. 13:22; Hos. 2:3). BACK TO NAHUM 3:5

STUDY NOTE FOR NAHUM 3:6 The image of the harlot is continued. She will be made an object of scorn and an example to deter others from doing the same. BACK TO NAHUM 3:6

STUDY NOTE FOR NAHUM 3:7 Wasted is Nineveh. The sight is so terrible that people will retreat from it in horror. So dreadful and truly deserved will be the disaster that no one will be found to mourn or comfort the nation in its downfall.

who will grieve for her. The rhetorical question expects the answer “no one” and emphasizes that even those who have reluctantly supported Nineveh will have no regrets at her downfall. BACK TO NAHUM 3:7

STUDY NOTE FOR NAHUM 3:8–11 The fall of Thebes was a well-known event that marked the peak of Assyrian expansion. If such a city could be overwhelmed, it is presumptuous for Nineveh to assume that she is invincible.

3:8 Thebes. The Greek name for No-amon, the city of the Egyptian god Amon. This ancient and magnificent metropolis of Upper Egypt fell to the Assyrians in 663 B.C. Located on the Nile some four hundred miles (645 km) up the Nile valley from Memphis, it may have had moats and canals as defenses. There is probably a figurative element in Nahum’s emphasis on the sea. In Scripture, a river or sea is often an emblem for strength that only God can overcome (Ex. 15; Ps. 114:3–5; Is. 23:3, 4; Matt. 8:27). Alternatively, “sea” may be a Hebrew usage for any extensive body of inland water, such as the Nile, which was near Thebes (Is. 19:5). BACK TO NAHUM 3:8

STUDY NOTE FOR NAHUM 3:9 Cush. The region to the south of Egypt.

Egypt. The land to the north of Thebes. Though its extensive resources had been available to defend Thebes, they were insufficient to avert disaster.

Put. Traditionally identified with Libya to the west, though others suggest an African location in the region of modern-day Somalia. BACK TO NAHUM 3:9

STUDY NOTE FOR NAHUM 3:10 her infants were dashed in pieces. Such brutal practices were carried out to deter future uprisings among subjugated peoples (cf. 2 Kin. 8:12; Ps. 137:9; Is. 13:16; Hos. 10:14). BACK TO NAHUM 3:10

STUDY NOTE FOR NAHUM 3:11 drunken. Apparently a figurative reference to the cup of the Lord’s anger, from which all who defy Him are forced to drink (Is. 51:17–23; Lam. 4:21). Nineveh in her distress tries to hide and find refuge, but only the Lord provides refuge in times of trouble (1:7). Compared to Him, even the most powerful are weak and vulnerable (vv. 12–17).

you will go into hiding. This could also be translated “you will be concealed.” After its destruction in 612 B.C., the site of Nineveh remained abandoned until archaeological excavations commenced in the mid-nineteenth century A.D. BACK TO NAHUM 3:11

STUDY NOTE FOR NAHUM 3:12 fig trees. This telling image emphasizes that the normally impregnable fortresses are now not only desirable but also easy to take. BACK TO NAHUM 3:12

STUDY NOTE FOR NAHUM 3:13 In the face of the approaching army, all the Assyrian troops are like women (i.e., not trained for warfare). All barriers to slow the enemy’s advance, such as gates and bars, have been removed. BACK TO NAHUM 3:13

STUDY NOTE FOR NAHUM 3:14 Frantic efforts need to be made to “strengthen ... forts” and to prepare for a lengthy period of siege. The imperatives are ironic; vv. 14–17 reflect the mood of a derisive taunt song. BACK TO NAHUM 3:14

STUDY NOTE FOR NAHUM 3:15 Even the most strenuous efforts to avoid invasion are useless. The city and its people succumb to fire and sword. BACK TO NAHUM 3:15

STUDY NOTE FOR NAHUM 3:16 merchants. Assyria’s international trade and commerce bring people and wealth to Nineveh during the biblical era. Under pressure from outside, the self-interest of these traders has become clear. Having gathered like locusts, they seize what they can and disappear. BACK TO NAHUM 3:16

STUDY NOTE FOR NAHUM 3:17 princes ... scribes. See text note. These two terms are rare in Hebrew and may be Assyrian loanwords. They probably represent important officials in the government of the vast empire. When things become dangerous they run away. Riches, power, and organization fail miserably as the nation collapses.

sun rises. The appearance of the Lord’s judgment will scatter His enemies as dramatically as the heat of day rouses and disperses sleeping locusts (cf. Ps. 84:11; Mal. 4:1–3). BACK TO NAHUM 3:17

STUDY NOTE FOR NAHUM 3:18, 19 The finality of divine judgment on the cruel oppressor will lead to universal rejoicing. These verses are reminiscent of funeral dirges and taunt songs of the period.

3:18 shepherds. A well-known metaphor for leaders indicates the subordinate rulers of the Assyrian king.

asleep ... slumber. Striking euphemisms for death.

Your people ... gather them. The pastoral image is extended to the people (or perhaps the army) as a flock of sheep. In the absence of shepherds, the people are scattered (cf. 1 Kin. 22:17). BACK TO NAHUM 3:18

3:19 The “news” of Nineveh’s incurable “wound” and fatal “hurt” is received with general applause. The God of Israel, to whom alone vengeance belongs (Deut. 32:35; Rom. 12:19), finally puts an end to the continual wickedness that has caused such injustice and suffering. The vision of Nahum had its initial fulfillment in 612 B.C. but still awaits its final realization at the second coming of our Lord Jesus Christ. BACK TO NAHUM 3:19

FOOTNOTES FOR NAHUM 1

1 Hebrew of her place

1 Ch 2:1 in Hebrew

FOOTNOTES FOR NAHUM 2

1 Hebrew gird your loins 2 Or the mantelet 3 The meaning of the Hebrew word rendered its mistress is uncertain 4 Or exiled 5 Compare Septuagint; the meaning of the Hebrew is uncertain

1 Hebrew her

FOOTNOTES FOR NAHUM 3

1 Hebrew No-amon 2 Hebrew your

1 Or marshals

The BOOK of

Habakkuk

TITLE AND AUTHOR

This prophetic book takes its title from its author, Habakkuk. Our only reliable information about him and his prophetic activity comes from the book itself. The meaning of his name is uncertain.

The reference in 1:1 to Habakkuk as “the prophet” may imply that he was well known. His use of the cultic and wisdom traditions of Israel in his preaching have given rise to the doubtful notion that he was a prophet attached to the temple in Jerusalem, though the suggestion that he worked in Jerusalem is attractive. We can be sure, however, that in this book we meet a true prophet with a burning zeal for the glory of the Lord. His “oracle” (1:1 and note) is remarkable in that it is not, in the first place, a word directed to the people, but an answer to his own painful questions.

DATE AND OCCASION

Dates proposed for Habakkuk derive from two considerations: the period of Judah’s history described in 1:2–4 and the stage in the rise of the Chaldeans referred to in 1:6. The latter verse strongly suggests that while the Chaldeans, or Neo-Babylonians, were not yet the dominant power in the Near East when Habakkuk wrote, they had already begun to make their presence felt. This indicates a time after 626 B.C., when the Chaldeans under Nabopolassar seized control of Babylon from the Assyrians, which rules out the references in 1:2–4 as being to Judah during Manasseh’s reign. Since 1:2–4 do not cohere with the reforming character of Josiah’s reign, a date after his death in 609 B.C.—a period when the evil reign of Jehoiakim formed a sad contrast to that of his father, the good king Josiah (Jer. 22:13–19; 26:20–23)—becomes probable. Moral and spiritual deterioration in Judah accelerated as king and people alike insolently flouted the covenant laws.

Meanwhile, the Chaldeans had successfully combined with the Medes to overthrow Nineveh in 612 B.C., but the dominance of Babylon was not clearly established until the battle of Carchemish in 605 B.C., when Pharaoh Neco II and his Egyptian army, who had come to assist the Assyrians against Babylon, were soundly defeated by Nebuchadnezzar II. Most of Habakkuk’s ministry probably occurred during Jehoiakim’s reign (609–598 B.C.), with chapter 1 coming from before 605 B.C. and chapters 2 and 3 originating after that.

GENRE AND LITERARY FEATURES

Habakkuk is an unusual prophecy in that there is no direct public address to the people. The book is rather a record of the prophet’s own struggles with questions of faith. In chapters 1 and 2, a dialogue, in the form of a question-and-answer session, takes place between the prophet and God. Habakkuk’s prayers or complaints to God have a structure similar to lament psalms (such as Pss. 10; 12) in which a complaint is followed by a divine response.

The oracles of chapters 1 and 2 are followed by a psalm in chapter 3, with dedication and directions for performance (3:1, 19). This triumphant song is occasioned by a theophanic vision (3:3–15), which culminates in the complete trust expressed in the personal testimony of the prophet (3:17–19). Throughout this book, Habakkuk’s writing style reflects the depth and intensity of his feelings, especially the perplexity with which he wrestles and the assurance that his faith gains.

CHARACTERISTICS AND PRIMARY THEMES

Prophets were not only inspired preachers of divine messages to the people of God; they also shared the Lord’s burden for His broken world and His deep concern for His wayward people. In this respect, Habakkuk closely resembles Jeremiah. But even more than with Jeremiah, Habakkuk’s dialogue with God and his persistent prayers (2:1, 2; 3:2, 16) take the place of prophetic preaching as the heart of the book’s message.

Like Nahum, Habakkuk deals with God’s sovereign control over human affairs—not when He intervenes in judgment, but rather with the times when He does not make His control apparent. Habakkuk experienced a profound spiritual crisis because of the Lord’s seeming indifference to appalling spiritual conditions among His people (1:2–4). In particular, Habakkuk is troubled by God’s apparent inaction when society in Judah is dominated by the wicked at the expense of the righteous (1:4). The absence of covenant life and obedience was dangerous to the people of God, but even more it was a rejection of the covenant Lord and an insult to Him. Because only divine intervention could change this deadly situation, Habakkuk was persistent in his appeal to the heavenly Judge, even when it seemed to be in vain (1:2). In response, the Lord revealed that He was about to do something that no one expected (1:5): He was going to raise up the Chaldeans as His instruments of judgment (1:6). However, for Habakkuk, this cure seemed even worse than the disease and only added to the prophet’s distress (1:12–17). How could the holy God, who cannot tolerate wrong (1:13), use such wicked people to fulfill His purposes? Does God really distinguish between good and evil in His sovereignty over history?

Convinced that the events of history were not determined by blind fate but by the righteous and holy God of Israel, Habakkuk expectantly waited on the Lord until he received an answer to his painful questions (2:1). The Lord’s reply came in the vision introduced in 2:2, 3, which provides a true perspective on history and gives the divine promise about its outcome. This answer does not resolve all the painful questions, but it does teach God’s people the way of covenant life in the here and now (2:3, 4). That way is to persevere in hope, waiting with confidence for the fulfillment of the Lord’s unfailing promise. Although God’s ways may be inscrutable, His purposes are consistent. They culminate in real life for the faithful, but woe and death for the self-sufficient and arrogant (2:4). The Lord’s presence in His temple affirms His Lordship over history and assures us that in the end, His legitimate claim to the whole world will be universally acknowledged (2:14, 20; Is. 45:21–25; 1 Cor. 15:24–28).

The revelation of the Lord’s sovereignty over history transforms Habakkuk’s complaint into a hymn of joy (3:2–20). Instead of passively waiting for divine intervention, he now prays positively that the Lord would act in accord with the deeds and qualities He displayed in the exodus and at Sinai. Anticipating the future, Habakkuk in his prayer celebrates the Lord’s coming (3:3–7), His judgment against the nations (3:8–12), and His triumph over all opposition (3:13–15). From this perspective of faith, even the threat of severe calamity could not dampen Habakkuk’s overwhelming joy in expectation of the coming salvation, a salvation guaranteed by the Lord’s faithfulness to Himself and to His revelation (3:17–19).

THEOLOGY OF HABAKKUK

Habakkuk grapples with questions and doubts regarding God’s justice and His direction over the world. Despite his puzzlement, he does not relinquish his grasp of God as a refuge in perplexity and trouble (“Rock”; 1:12), as holy (1:13) and as one who is in control (1:14). It is the divine verdict that overrules human pride and power, and God alone can resolve the conundrums of history. Habakkuk also contributes to our theology of prayer. The complaints in chapters 1 and 2 and the prayer in chapter 3 all reflect the third petition of the Lord’s Prayer, “Thy will be done on earth as it is in heaven” (Matt. 6:10). Through these prayers the prophet submits and rejoices in God’s will and the temporal outworking of his eternal plans and decrees.

HABAKKUK IN THE LARGER STORY OF THE BIBLE

Paul uses Hab. 2:4 as a foundational text for his proclamation of the gospel (Rom. 1:17; Gal. 3:11; cf. Heb. 10:35–39). Like Habakkuk (ch. 1), Paul knew that sin is incompatible with God’s holiness and that the fatal tension between these opposites could only be resolved by divine intervention. The prophetic word to Habakkuk (ch. 2) reveals in principle the way God would deal with the incompatibility of sin and holiness. The cross of Christ and the final judgment are fulfillments of this revelation. Like Habakkuk, Paul also affirmed that true life is only possible in a relationship of total dependence on the Lord. Such dependence, based on the faithfulness of our God, transforms our existence in this world, filling our lives with joy in the certainty of God’s faithfulness to His promises (2:3; 3:17–19).

CHRIST IN HABAKKUK

There are no direct messianic prophecies in Habakkuk, but the expectations embodied in 2:14 and chapter 3 require the coming of Christ for their fulfilment. The people of God must have a faith that looks outside of them to another. Such dependence, based on the faithfulness of our God, transforms our existence in this world, filling our lives with joy in the certainty of God’s fidelity to His promises (2:3, 4; 3:17–19).

HISTORY OF INTERPRETATION

Habakkuk may be called a forefather of the Reformation. The key concepts of his preaching, as taken over by Paul, deeply influenced Luther and Calvin, and eventually became watchwords of the Reformation. Only the perspective of faith, or persevering and obedient trust in God, provides for meaningful existence in the world during the present period, between the “already” of initial fulfillment of God’s promises and the “not yet” of their final realization.

OUTLINE OF HABAKKUK

I. SUPERSCRIPTION (1:1)

II. FIRST COMPLAINT: THE WICKED PROSPER OVER THE RIGHTEOUS (1:2–4)

III. FIRST RESPONSE: THE LORD WILL SEND THE BABYLONIANS (1:5–11)

IV. SECOND COMPLAINT: WHY THE WICKED BABYLONIANS? (1:12–17)

V. SECOND RESPONSE: LIFE FOR THE FAITHFUL BUT WOE FOR THE WICKED (CH. 2)

A. The Crucial Distinction Revealed (2:1–5)

B. From Woe to Worship (2:6–20)

VI. THE PRAYER OF THE PROPHET (CH. 3)

A. Superscription; Invocation (3:1, 2)

B. Divine Self-Revelation (3:3–15)

C. Faith’s Expectation and Jubilation (3:16–19)

1  The oracle that Habakkuk the prophet saw.

HABAKKUK’S COMPLAINT

[2] O LORD, how long shall I cry for help,

and you will not hear?

Or cry to you “Violence!”

and you will not save?

[3] Why do you make me see iniquity,

and why do you idly look at wrong?

Destruction and violence are before me;

strife and contention arise.

[4] So the law is paralyzed,

and justice never goes forth.

For the wicked surround the righteous;

so justice goes forth perverted.

THE LORD’S ANSWER

[5] “Look among the nations, and see;

wonder and be astounded.

For I am doing a work in your days

that you would not believe if told.

[6] For behold, I am raising up the Chaldeans,

that bitter and hasty nation,

who march through the breadth of the earth,

to seize dwellings not their own.

[7] They are dreaded and fearsome;

their justice and dignity go forth from themselves.

[8] Their horses are swifter than leopards,

more fierce than the evening wolves;

their horsemen press proudly on.

Their horsemen come from afar;

they fly like an eagle swift to devour.

[9] They all come for violence,

all their faces forward.

They gather captives like sand.

[10] At kings they scoff,

and at rulers they laugh.

They laugh at every fortress,

for they pile up earth and take it.

[11] Then they sweep by like the wind and go on,

guilty men, whose own might is their god!”

HABAKKUK’S SECOND COMPLAINT

[12] Are you not from everlasting,

O LORD my God, my Holy One?

We shall not die.

O LORD, you have ordained them as a judgment,

and you, O Rock, have established them for reproof.

[13] You who are of purer eyes than to see evil

and cannot look at wrong,

why do you idly look at traitors

and remain silent when the wicked swallows up

the man more righteous than he?

[14] You make mankind like the fish of the sea,

like crawling things that have no ruler.

15 He [1] brings all of them up with a hook;

he drags them out with his net;

he gathers them in his dragnet;

so he rejoices and is glad.

[16] Therefore he sacrifices to his net

and makes offerings to his dragnet;

for by them he lives in luxury, [2]

and his food is rich.

17 Is he then to keep on emptying his net

and mercilessly killing nations forever?

2  I will take my stand at my watchpost

and station myself on the tower,

and look out to see what he will say to me,

and what I will answer concerning my complaint.

THE RIGHTEOUS SHALL LIVE BY HIS FAITH

[2] And the LORD answered me:

“Write the vision;

make it plain on tablets,

so he may run who reads it.

[3] For still the vision awaits its appointed time;

it hastens to the end—it will not lie.

If it seems slow, wait for it;

it will surely come; it will not delay.

[4] “Behold, his soul is puffed up; it is not upright within him,

but the righteous shall live by his faith. [1]

[5] “Moreover, wine [2] is a traitor,

an arrogant man who is never at rest. [3]

His greed is as wide as Sheol;

like death he has never enough.

He gathers for himself all nations

and collects as his own all peoples.”

WOE TO THE CHALDEANS

[6] Shall not all these take up their taunt against him, with scoffing and riddles for him, and say,

“Woe to him who heaps up what is not his own—

for how long?—

and loads himself with pledges!”

7 Will not your debtors suddenly arise,

and those awake who will make you tremble?

Then you will be spoil for them.

[8] Because you have plundered many nations,

all the remnant of the peoples shall plunder you,

for the blood of man and violence to the earth,

to cities and all who dwell in them.

[9] “Woe to him who gets evil gain for his house,

to set his nest on high,

to be safe from the reach of harm!

10 You have devised shame for your house

by cutting off many peoples;

you have forfeited your life.

[11] For the stone will cry out from the wall,

and the beam from the woodwork respond.

[12] “Woe to him who builds a town with blood

and founds a city on iniquity!

[13] Behold, is it not from the LORD of hosts

that peoples labor merely for fire,

and nations weary themselves for nothing?

[14] For the earth will be filled

with the knowledge of the glory of the LORD

as the waters cover the sea.

[15] “Woe to him who makes his neighbors drink—

you pour out your wrath and make them drunk,

in order to gaze at their nakedness!

[16] You will have your fill of shame instead of glory.

Drink, yourself, and show your uncircumcision!

The cup in the LORD’s right hand

will come around to you,

and utter shame will come upon your glory!

[17] The violence done to Lebanon will overwhelm you,

as will the destruction of the beasts that terrified them,

for the blood of man and violence to the earth,

to cities and all who dwell in them.

[18] “What profit is an idol

when its maker has shaped it,

a metal image, a teacher of lies?

For its maker trusts in his own creation

when he makes speechless idols!

19 Woe to him who says to a wooden thing, Awake;

to a silent stone, Arise!

Can this teach?

Behold, it is overlaid with gold and silver,

and there is no breath at all in it.

[20] But the LORD is in his holy temple;

let all the earth keep silence before him.”

HABAKKUK’S PRAYER

3  A prayer of Habakkuk the prophet, according to Shigionoth.

[2] O LORD, I have heard the report of you,

and your work, O LORD, do I fear.

In the midst of the years revive it;

in the midst of the years make it known;

in wrath remember mercy.

[3] God came from Teman,

and the Holy One from Mount Paran. Selah

His splendor covered the heavens,

and the earth was full of his praise.

4 His brightness was like the light;

rays flashed from his hand;

and there he veiled his power.

[5] Before him went pestilence,

and plague followed at his heels. [1]

6 He stood and measured the earth;

he looked and shook the nations;

then the eternal mountains were scattered;

the everlasting hills sank low.

His were the everlasting ways.

[7] I saw the tents of Cushan in affliction;

the curtains of the land of Midian did tremble.

[8] Was your wrath against the rivers, O LORD?

Was your anger against the rivers,

or your indignation against the sea,

when you rode on your horses,

on your chariot of salvation?

9 You stripped the sheath from your bow,

calling for many arrows. [1] Selah

You split the earth with rivers.

10 The mountains saw you and writhed;

the raging waters swept on;

the deep gave forth its voice;

it lifted its hands on high.

[11] The sun and moon stood still in their place

at the light of your arrows as they sped,

at the flash of your glittering spear.

[12] You marched through the earth in fury;

you threshed the nations in anger.

[13] You went out for the salvation of your people,

for the salvation of your anointed.

You crushed the head of the house of the wicked,

laying him bare from thigh to neck. [2] Selah

14 You pierced with his own arrows the heads of his warriors,

who came like a whirlwind to scatter me,

rejoicing as if to devour the poor in secret.

[15] You trampled the sea with your horses,

the surging of mighty waters.

[16] I hear, and my body trembles;

my lips quiver at the sound;

rottenness enters into my bones;

my legs tremble beneath me.

Yet I will quietly wait for the day of trouble

to come upon people who invade us.

HABAKKUK REJOICES IN THE LORD

[17] Though the fig tree should not blossom,

nor fruit be on the vines,

the produce of the olive fail

and the fields yield no food,

the flock be cut off from the fold

and there be no herd in the stalls,

[18] yet I will rejoice in the LORD;

I will take joy in the God of my salvation.

[19] GOD, the Lord, is my strength;

he makes my feet like the deer’s;

he makes me tread on my high places.

To the choirmaster: with stringed [1] instruments.

STUDY NOTES FOR HABAKKUK 1

STUDY NOTE FOR HABAKKUK 1:1 oracle. Often a technical term for a prophecy of judgment against a foreign nation (Is. 13:1; 15:1; Nah. 1:1; cf. Mal. 1:1 note).

Habakkuk the prophet. See Introduction: Title and Author.

saw. The divine message took the form of a supernatural revelation to the prophet’s inner consciousness with no less clarity or vividness than physical sight or hearing (Mic. 1:1). BACK TO HABAKKUK 1:1

STUDY NOTE FOR HABAKKUK 1:2–4 Habakkuk’s first complaint: The prophet is grieved and shocked by how the wicked prosper at the expense of the righteous. The wicked in the covenant community no longer live like a chosen and saved people (Ex. 19:4–6). But Habakkuk is even more concerned about the Lord’s apparent inactivity. Breach of the covenant is supposed to bring curses and judgment (Deut. 28:15–68). He therefore appeals to the Lord in language reminiscent of the psalms of individual complaint to redress a seemingly hopeless situation. Habakkuk’s passionate dialogue and anguished wrestling with the Lord dominate the first part of the book (1:2–2:20).

1:2 how long. This impatient question, characteristic of the psalms of lament (Pss. 13:2; 62:3; Jer. 47:6), indicates both importunity and perseverance in the prophet’s appeal to the Lord, the final judge in matters of covenant disobedience.

shall I cry. This indicates the loud cry of someone in deep distress (Pss. 22:24; 30:2).

Violence. This term summarizes the deliberate, brutal, and insensitive infringement of the rights and privileges of members of the covenant community. “Destruction” (v. 3) is concerned more with damage to property than malicious personal assault.

you will not save. Habakkuk painfully observes the Lord’s seeming indifference and inactivity in the face of undeserved suffering. BACK TO HABAKKUK 1:2

STUDY NOTE FOR HABAKKUK 1:3 Why. The question continues the complaint (cf. Lam. 5:20).

iniquity. Lit. “labor” or “toil” that leads to distress, exhaustion, and despondency.

strife and contention. Unchecked wickedness results in a divided community riddled with suspicions, accusations, and personal attacks. BACK TO HABAKKUK 1:3

STUDY NOTE FOR HABAKKUK 1:4 the law is paralyzed. Lit. “the law is numb.” The word for “law” (Hb. torah) denotes the divinely revealed standard for covenant life. The power and influence of the wicked have rendered the law ineffectual because just judges cannot be found. Even so, there is still a righteous remnant in the land.

the wicked. Those in Israel who spurn the Lord’s will and law. They dominate society in Judah, preventing the righteous from receiving justice.

1:5–11 God’s first response: The Lord is already at work. He will send the Babylonians to judge His people. He uses strange instruments against His unfaithful people—the terrifying Babylonians (cf. Is. 10:5, 6). BACK TO HABAKKUK 1:4

STUDY NOTE FOR HABAKKUK 1:5 astounded ... not believe. At the time of Habakkuk’s complaint to God, the Babylonians have not yet come to a position of power in the ancient Near East. Everyone will be surprised by the coming of the Babylonians to punish the wicked in Judah. BACK TO HABAKKUK 1:5

STUDY NOTE FOR HABAKKUK 1:6 I am raising up. The sovereign God of Israel controls every power in history, including the aggressive Chaldeans.

Chaldeans. Also called Babylonians, or Neo-Babylonians, the Chaldeans took control in Babylon in 626 B.C. as the power of Assyria declined. They played a key role in the destruction of Nineveh, capital of Assyria, in 612 B.C. After routing the Egyptian army in 605 B.C., they established an empire that lasted until the Persians captured the capital city of Babylon in 539 B.C. BACK TO HABAKKUK 1:6

STUDY NOTE FOR HABAKKUK 1:7 justice ... from themselves. This describes the arrogance of the coming enemy whose standards of action and honor are entirely self-determined and self-centered, with no respect for the rights of others, let alone God. BACK TO HABAKKUK 1:7

STUDY NOTE FOR HABAKKUK 1:8, 9 Vivid images portray the speed and resolution of these fierce and overpowering warriors.

evening wolves. Ravenous because they have not eaten all day, and therefore ferocious and unflinching in identifying and devouring prey. BACK TO HABAKKUK 1:8

STUDY NOTE FOR HABAKKUK 1:10 At kings they scoff. The intimidating Babylonian armies look at obstacles as challenges and treat their opposition with contempt.

pile up earth. Siege ramps built by attackers to gain access to a fortified city’s walls. BACK TO HABAKKUK 1:10

STUDY NOTE FOR HABAKKUK 1:11 whose own might is their god. Or “this his power is his god.” Pride, especially the deification of one’s own power, is offensive to God, who alone deserves our worship. BACK TO HABAKKUK 1:11

STUDY NOTE FOR HABAKKUK 1:12–17 Habakkuk’s second complaint: We do not know what length of time has elapsed between Habakkuk’s complaints. He expresses his perplexity at the Lord’s plan to use the wicked Babylonians to punish Israel because it seems to be in flagrant opposition to God’s own revealed character.

1:12 from everlasting. As the eternal God of history and Lord of His people, He is free to choose the agents of chastisement. In faith, Habakkuk begins by setting out what he is sure of—God’s character.

my God, my Holy One. A personal relationship to the incomparable God, the Holy One, turns confusion into conviction that the present anguish will not be the end.

We shall not die. This voices faith’s confidence that the Lord will fulfill His covenant commitment to Israel (Jer. 31:36; 33:23–26).

O Rock. This ancient Mosaic name for God emphasizes divine dependability and protection (Deut. 32:4 note). BACK TO HABAKKUK 1:12

STUDY NOTE FOR HABAKKUK 1:13 purer eyes. How can the holy and all-powerful God, to whom sin is totally repugnant, permit evil to go unchecked and unpunished?

traitors. Lit. “those acting treacherously.” The reference is to the Babylonians. Habakkuk cannot fathom how the holy God can use such an unscrupulous and wicked nation to punish Judah, whose conduct is by comparison “more righteous.” BACK TO HABAKKUK 1:13

STUDY NOTE FOR HABAKKUK 1:14 You make mankind. A bold accusation by Habakkuk. If the Lord tolerates the evil actions of the Babylonians, He becomes responsible for the fate of their victims.

like the fish. Imagery of Babylon as a fisherman catching helpless fish is developed in vv. 14–17. Fishing was an important activity in Babylonia, which was located in the region of the Tigris and Euphrates rivers and was bordered on the south by the Persian Gulf. Some ancient Near Eastern wall reliefs portray victorious rulers carrying captives in fishnets.

no ruler. There is no one to protect them. Kings in the ancient Near East were seen as the protectors of their people (1 Sam. 8:20). An implicit accusation may also be present here, since the Lord is the ultimate king and protector of His people (Deut. 33:5; Is. 63:18, 19). BACK TO HABAKKUK 1:14

STUDY NOTE FOR HABAKKUK 1:16 sacrifices. The instruments of their success are idolized and worshiped (v. 11 note). BACK TO HABAKKUK 1:16

STUDY NOTES FOR HABAKKUK 2

STUDY NOTE FOR HABAKKUK 2:1–20 God’s second response:Habakkuk receives an answer to his painful questions of 1:12–17. God will show that He is just and the justifier of those who have faith in Him. The final outcome of history will be worship of the one holy and just king (v. 20). The destiny of nations and individuals alike will be determined by their attitude toward God as expressed in persevering and faithful dependence or haughty rejection (Pss. 1; 2:2, 3). In the meantime, God calls on His people to live through persevering faith.

2:1 A transitional verse. Habakkuk’s anguished questioning drives him to the fount of all wisdom to wait for an answer. His words express his determination to wait for an answer. God is sovereign in word as well as in deed—His revelation cannot be forced.

watchpost ... tower. Military terms figuratively depict the prophet as a watchman on the lookout for a word from God (Is. 62:6, 7; Ezek. 3:16; 33:1–9). BACK TO HABAKKUK 2:1

STUDY NOTE FOR HABAKKUK 2:2 Write ... make it plain. In order that it might be preserved and transmitted (cf. Jer. 30:2; Nah. 1:1) as a long-term witness because the Lord’s intervention will take time to develop.

vision. See note on 1:1.

so he may run who reads it. Perhaps a figure (though some suggest that Habakkuk actually writes an oracle on large tablets) indicating that Habakkuk’s prophecy is to be publicized. Either the writing is to be so clear that a courier who is running with the tables can read them, or that its clarity will enable passersby to read without difficulty (i.e., “that one may read it swiftly”). BACK TO HABAKKUK 2:2

STUDY NOTE FOR HABAKKUK 2:3 appointed time ... not delay. A fixed period must elapse before the prophecy will be fulfilled, but this should not be regarded as failure or deception. Rather, this time can be endured with the Lord’s guarantee of approaching fulfillment. Judgment on the Babylonians came (long after Habakkuk’s vision) through Cyrus on October 29, 539 B.C. BACK TO HABAKKUK 2:3

STUDY NOTE FOR HABAKKUK 2:4 The Lord here discloses the essential distinction He makes between the wicked, the Babylonians, and the righteous, the remnant of Judah. The wicked take paths that lead to death and defeat; the righteous by faith take a path that leads to life and victory. His distinction and the promise it contains for the righteous bring a word of comfort to Habakkuk. It also marks the turning point in his personal struggle over the Lord’s use of the wicked Babylonians as a rod of judgment against His people.

puffed up. The Babylonian king and kingdom, the embodiment of wickedness in the world. Habakkuk earlier described their arrogance (1:7, 10, 11).

by his faith. Or “by his faithfulness.” In context here, the Hb. word denotes steadfast reliance on the Lord, a trust that perseveres. In the midst of a land filled with wickedness (1:2–4) and subject to the wrath of God, the Lord promises that a righteous remnant in Judah will trust in the God who remembers mercy in His wrath (3:2). The Hebrew recalls the words of Gen. 15:6 and applies them to Habakkuk’s situation. By faith, Abraham waited patiently for the fulfillment of God’s promises (Heb. 6:15), and now Habakkuk and the remnant must wait patiently as well (v. 3; 3:16). Here Paul finds scriptural proof for the doctrine of justification by faith (Rom. 1:17; Gal. 3:11), and Habakkuk’s word of comfort has been a key text for Protestant faith since the sixteenth century. BACK TO HABAKKUK 2:4

STUDY NOTE FOR HABAKKUK 2:5 wine is a traitor ... arrogant man. The arrogance and insatiability of the Babylonians is compared to a drunkard besotted with wine.

Sheol ... death. It is proverbial in Habakkuk’s day that death is like a devouring mouth always ready for more to die (Prov. 1:12; 27:20; 30:15, 16). BACK TO HABAKKUK 2:5

STUDY NOTE FOR HABAKKUK 2:6–20 This section of woes forms a distinct literary unit. Prophetic judgments are presented here in a taunt song, a poetic form that mocks the defeated.

2:6–8 The first woe. Those who plunder others will themselves be plundered.

2:6 all these. Judah and all those who have suffered under the Babylonian oppressor. The prophecies of woe in vv. 6–20 are depicted in such general and proverbial terms that they acquire a universal applicability to the struggle of the persecuted righteous against the wicked.

Woe. The Hebrew word is apparently an interjection derived from the funeral lament (sometimes rendered “Alas”; cf. 1 Kin. 13:30), but is often used in prophecies of judgment.

pledges. The heavy tribute exacted by the Babylonians is figuratively depicted as articles taken in security for debts. BACK TO HABAKKUK 2:6

STUDY NOTE FOR HABAKKUK 2:8 blood. The violence and bloodshed through which the Babylonians have gained their plunder cries out to be avenged (v. 11; cf. Gen. 4:10). BACK TO HABAKKUK 2:8

STUDY NOTE FOR HABAKKUK 2:9–11 The second woe condemns those who seek security and economic gain at the expense of others.

2:9 nest on high. Birds of prey often make their nests in high and inaccessible places. Likewise, the Babylonians consider their position in world history to be secure (Is. 14:13, 14; 47:7). BACK TO HABAKKUK 2:9

STUDY NOTE FOR HABAKKUK 2:11 stone will ... respond. A striking personification. This cry against injustice will emerge from building materials stolen from others or purchased with unjust gain.

2:12–14 The third woe pronounces judgment on the ruthless but futile efforts of the tyrant to perpetuate his fame. BACK TO HABAKKUK 2:11

STUDY NOTE FOR HABAKKUK 2:12 builds a town with blood. Babylonian inscriptions confirm the high premium placed on building activities. Nebuchadnezzar, who used subjugated peoples as forced laborers, took special pride in his building of Babylon (Dan. 4:30). Such projects involved loss of life and were paid for with the spoils of war. BACK TO HABAKKUK 2:12

STUDY NOTE FOR HABAKKUK 2:13 from the LORD ... nothing. God sovereignly ensures that the efforts of the proud to perpetuate their own glory amount to nothing. Instead, the “earth will be filled with the knowledge of the glory of the Lord” (v. 14). BACK TO HABAKKUK 2:13

STUDY NOTE FOR HABAKKUK 2:14 will be filled. No longer merely the tabernacle (Ex. 40:34, 35) or the temple (1 Kin. 8:11), but the whole earth will acknowledge divine glory. BACK TO HABAKKUK 2:14

STUDY NOTE FOR HABAKKUK 2:15–17 The fourth woe pronounces judgment on Babylon’s sadistic and humiliating treatment of others. BACK TO HABAKKUK 2:15

STUDY NOTE FOR HABAKKUK 2:16 cup in the LORD’s right hand. This biblical metaphor indicates divine retribution (Is. 51:17–23). What the Babylonians have done to others will be done to them (vv. 7, 8). BACK TO HABAKKUK 2:16

STUDY NOTE FOR HABAKKUK 2:17 violence done to Lebanon. Military campaigns usually caused extensive damage to plants and animals. Trees supplied building material and firewood (Deut. 20:19, 20); wild and domestic animals were killed for food. Many cedar trees were lost during the Babylonian campaign against Lebanon (Is. 14:8). God’s concern for His creation should be noted. BACK TO HABAKKUK 2:17

STUDY NOTE FOR HABAKKUK 2:18–20 The fifth woe denounces idolatry, the worship of false gods, as futile and foolish (Is. 44:9–17; 57:12, 13). BACK TO HABAKKUK 2:18

STUDY NOTE FOR HABAKKUK 2:20 temple. Lit. “palace,” the heavenly sanctuary from which the Lord, the Great King, rules His world (Ps. 11:4).

let all the earth keep silence. A sharp contrast is drawn between the silent idols (v. 19) and the living God, before whom all others must keep silence. The woes of judgment on the proud and wicked culminate in the universal silence of worship in the glorious presence of the incomparable God (v. 14; Ps. 46:10). BACK TO HABAKKUK 2:20

STUDY NOTES FOR HABAKKUK 3

STUDY NOTE FOR HABAKKUK 3:1–19 This chapter records the persevering prayer of Habakkuk. In moving hymnic style, Habakkuk responds (vv. 16–19) to the Lord’s revelation (2:2–5) of His imminent intervention in history on behalf of His people (vv. 3–15). As the Babylonians represent the proud and wicked on their way to ruin, Habakkuk now exemplifies the righteous faithful persevering and already rejoicing in hope of the Lord’s promise of life.

3:1 prayer. Here perhaps a synonym for hymn (Ps. 72:20). The musical and liturgical notations in the heading, text, and conclusion of this prayer are like those commonly found in the psalms. See Introduction to Psalms: Characteristics and Primary Themes. BACK TO HABAKKUK 3:1

STUDY NOTE FOR HABAKKUK 3:2 The invocation or prologue to the hymn.

heard the report. Habakkuk’s patience in standing before the Lord (2:1 note) is rewarded by a vision based on God’s mighty deeds in the past.

revive it. Habakkuk’s prayer is that the Lord would be as present and active as He was in the time of Moses.

in wrath remember mercy. A prayer for the gracious combination of divine judgment tempered by mercy. BACK TO HABAKKUK 3:2

STUDY NOTE FOR HABAKKUK 3:3–15 Habakkuk’s prayer portrays a theophany, or visible self-manifestation of God, using imagery found in the traditional descriptions of God’s appearances at the exodus from Egypt, at the giving of the covenant law at Sinai, and during the conquest of Canaan (Ex. 15:1–18; Deut. 33:2, 3; Judg. 5:4, 5; Pss. 18:10; 68:7, 8, 24; 77:16–20).

3:3 Teman. The name of Esau’s grandson represents the land of Edom (Amos 1:12 note).

Mount Paran. A mountain in the wilderness of the Sinai peninsula (Deut. 33:2). The imagery of vv. 3–7 is that of God’s march to His holy mountain and, subsequently, His act of leading His people to take possession of the land He had won for them. BACK TO HABAKKUK 3:3

STUDY NOTE FOR HABAKKUK 3:5 pestilence, and plague. Habakkuk pictures ominous dimensions of God’s coming in judgment (Deut. 28:21, 22). BACK TO HABAKKUK 3:5

STUDY NOTE FOR HABAKKUK 3:7 Cushan ... Midian. These are possibly alternative names for one people or area, perhaps for nomads from the Sinai peninsula. BACK TO HABAKKUK 3:7

STUDY NOTE FOR HABAKKUK 3:8–11 The prophet here directly addresses God. The approaching Lord is the invincible divine warrior who demonstrates His lordship over the cosmos. Similar poetic imagery is known from Canaanite and other mythologies.

3:8 rivers … sea. The Lord has demonstrated His power over the river Nile (Ex. 7:14–24), the Jordan (Josh. 3:14–17), and the Red Sea (Ex. 14:21–30). BACK TO HABAKKUK 3:8

STUDY NOTE FOR HABAKKUK 3:11 stood still. See Josh. 10:12, 13. BACK TO HABAKKUK 3:11

STUDY NOTE FOR HABAKKUK 3:12–15 The Lord of nature also has absolute power over the forces of history. He comes to deliver His people and judge the wicked.

3:12 threshed. An agricultural image derived from the way grain was threshed by violent beating or trampling (Amos 1:3 note). BACK TO HABAKKUK 3:12

STUDY NOTE FOR HABAKKUK 3:13 You went out. In the past the Lord came out of His sanctuary for the salvation of His people in distress. This is what Habakkuk is expecting Him to do again.

for the salvation ... anointed. Or, “to save Your Anointed.” Perhaps a synonym for the chosen people of Israel (cf. Ps. 105:15), but more probably a reference to the Davidic kingship as it comes to final expression in the Messiah (Ps. 132:10). BACK TO HABAKKUK 3:13

STUDY NOTE FOR HABAKKUK 3:15 the sea. Habakkuk refers again to the exodus history in which God displayed His undisputed dominion over natural and historical forces. BACK TO HABAKKUK 3:15

STUDY NOTE FOR HABAKKUK 3:16 Together with v. 2, this verse encloses the hymn of vv. 3–15 with autobiographical references at beginning and end.

my body trembles. Habakkuk describes in physical terms the profound effect that the divine self-revelation has had on him (cf. Jer. 4:19). The Lord has answered his painful questions and will hear his prayer.

I will quietly wait ... of trouble. Awed by the divine majesty, Habakkuk can rest in the assurance that the Lord will judge the wicked. BACK TO HABAKKUK 3:16

STUDY NOTE FOR HABAKKUK 3:17, 18 Even when crops and herds fail (a horrifying thought in the context of an agricultural economy), and society lives with hunger and poverty, Habakkuk’s trusting expectation will not be crushed. Hope and trust transform his fear of the future into the desire to rejoice always in God his Savior (Rom. 8:35–39). BACK TO HABAKKUK 3:17, 18

STUDY NOTE FOR HABAKKUK 3:19 GOD, the Lord, is my strength. Total dependence on the sovereign covenant Lord is Habakkuk’s key to life.

feet like the deer’s ... tread on my high places. This striking figure portrays the strength and confidence that the Lord imparts to the righteous (Is. 40:29–31).

choirmaster. See note on v. 1. BACK TO HABAKKUK 3:19

FOOTNOTES FOR HABAKKUK 1

1 That is, the wicked foe 2 Hebrew his portion is fat

FOOTNOTES FOR HABAKKUK 2

1 Or faithfulness 2 Masoretic Text; Dead Sea Scroll wealth 3 The meaning of the Hebrew of these two lines is uncertain

FOOTNOTES FOR HABAKKUK 3

1 Hebrew feet

1 The meaning of the Hebrew line is uncertain 2 The meaning of the Hebrew line is uncertain

1 Hebrew my stringed

The BOOK of

Zephaniah

TITLE AND AUTHOR

The ninth of the Minor Prophets is named after its author. Zephaniah’s lineage is traced back four generations (1:1), a presentation that is unique in the prophetic literature. This may indicate that the Hezekiah (715–686 B.C.) mentioned is the well-known king of Judah, making the prophet a member of the extended royal family and consequently an individual of some standing in the Jerusalem community and knowledgeable about its affairs. The name Zephaniah, which means “Yahweh has hidden” or “Yahweh has treasured,” perhaps indicates the faith of his parents during the godless years of Manasseh. It is also used of a priest who was a contemporary of Jeremiah (21:1; 29:25) and of other individuals in the Old Testament (Zech. 6:10, 14). Though the prophet employs priestly vocabulary at several points (1:4, 5, 7–9; 3:4, 18), there is no conclusive evidence to indicate that he was officially associated with the temple.

DATE AND OCCASION

Zephaniah prophesied in the southern kingdom of Judah when Josiah (640–609 B.C.) was king. However, there is some question as to whether the prophet’s ministry preceded or followed Josiah’s great reform of the nation’s worship in 622 B.C. Zephaniah’s denunciation of continuing syncretistic worship (mixing the idolatry of the surrounding peoples with the worship of the Lord) and of Baal worship may point to a date before Josiah’s reforms, or it may point to their partial success. Since only a remnant of Baal remained (1:4), Zephaniah probably began to minister after Josiah’s initial reforms in 628 B.C. (2 Chr. 34:3 note). Certainly Nineveh had not yet been overthrown (2:13–15); therefore, the prophet’s message was spoken before its destruction in 612 B.C. Zephaniah would have been a contemporary of Jeremiah, whose call came in Josiah’s thirteenth year (627 B.C.). If his ministry is dated in the earlier part of Josiah’s reign, then he may have been instrumental in bringing about Josiah’s reforms since the sins he attacked (1:4–6) are those targeted by the king (2 Kin. 23:4; 2 Chr. 34:1–7).

GENRE

Zephaniah contains many of the features found in the Major Prophets: oracles of judgment (1:2–2:3), oracles against foreign nations (2:4–15), and oracles of hope (3:8–20).

LITERARY FEATURES

Zephaniah presents his material in poetic form. He uses vivid word pictures to depict the coming day of the Lord, whose sweeping judgment will encompass Judah and all humankind. The book is also marked by the contrast between the darkness of the impending day of judgment and the brightness of the future glory that awaits the people of God. At that time, the Gentiles also will come to faith in the true and living God and will “call upon the name of the Lord” (3:9; cf. Joel 2:32). Zephaniah does not extensively develop themes from the past history of the people or from contemporary events. He does, however, draw on various aspects of the law (1:13, 15, 17; 2:2; cf. Deut. 4:11; 28:15–62, 29, 30, 39). Also, his terminology is similar to that of other writing prophets (cf. 1:7 and Hab. 2:20; 1:14 and Joel 1:15; 1:7 and Is. 34:6).

CHARACTERISTICS AND PRIMARY THEMES

Like many of the other prophets, Zephaniah begins with a message of universal judgment (1:2, 3) and ends with an oracle of salvation in which both the nations (3:9) and the revitalized remnant of Israel (3:12, 13) are brought into a saving relationship with the Lord (3:19, 20).

The focal point of the prophet’s message is the day of the Lord, referred to at least eighteen times, thirteen of them in chapter 1 alone. He foresees that at that time, a foreign enemy, acting as the Lord’s sword of judgment (2:12; Is. 10:5), will inflict severe destruction upon Jerusalem (1:4, 10, 11; 2:1). Depending on when the book is dated, this enemy has been variously identified as the Scythians, the Assyrians, or the Babylonians. Zephaniah’s treatment of this subject is extensive. The day is near (1:7) and will be a day in which the wrath and anger of Israel’s sovereign Lord will be directed against the wicked (1:15, 18; 2:2, 3). It is a day of darkness and gloom (1:15). So determined is the Lord to root out evil that He conducts a thorough search to ensure that the wicked will be found and destroyed (1:12). In that day, pride will be vanquished (3:11) and the humble of the land (the remnant) will be saved (3:12, 17). Behind the day of divine intrusion into the flow of human history, which Zephaniah anticipates as imminent, he also is aware of the climactic, universal intervention of the final day of divine judgment.

A less obvious point, but one that is alluded to throughout Zephaniah, is the prophet’s recognition of the importance of the Lord’s covenant with His people. Although Zephaniah never uses the word covenant, some passages echo details of previous covenantal encounters and provisions. Certainly the complaints against Judah reflect the Lord’s anger at their neglect of the covenant obligations. In the meantime, it is recognized that there is a faithful remnant whose people are encouraged to persevere in seeking the Lord (2:3) and to wait with meekness and humility for His deliverance (3:8, 12).

THEOLOGY OF ZEPHANIAH

Zephaniah repudiates a theology that regards God as distant and uninvolved in human affairs (1:12). He asserts His hatred of violence and corruption (1:9; 3:1–5) and predicts the coming judgment of the King (3:15) who is also the Savior (3:17). Indeed, the prophet presents divine judgment as transforming the world by bringing all people’s works, both good and evil, under divine scrutiny. The restorative nature of God’s wrath is indicated by the change of tone from the warnings of 1:2, 3 (“I will utterly sweep away everything”) to the hope expressed in 3:14–20. Then the Lord will be openly in the midst of His people and deal with them tenderly as He restores their fortunes. “He will rejoice over you with gladness” (3:17) reveals the extent of divine satisfaction at the consummation of His purposes for His people.

ZEPHANIAH IN THE LARGER STORY OF THE BIBLE

Despite the testimony given to God’s judgment on the sin of the northern kingdom of Israel in 722 B.C., Judah refused to learn, moving God to intervene in judgment. The faithless would be purged through judgment and the faith of the godly strengthened. Zephaniah is the last of the Minor Prophets to be written before the exile. The three books that follow Zephaniah are written from the perspective that the people are back in the land following the exile. The end of Zephaniah’s book (3:9–20) prepares the way for life after the restoration of the exiled community and beyond. The prophet foresees that the Lord will preserve a remnant through whom the destiny of Abraham’s seed will be realized.

CHRIST IN ZEPHANIAH

There are no direct messianic prophecies in Zephaniah, but his focus on the day of the Lord sets out clearly the need for salvation that will only be achieved through the intervention of the Savior who loves Zion and acts on her behalf (3:15–20). This deliverance is not confined to ethnic Israel. The prophet envisions a time when Jew and Gentile will be united in enjoying the blessings of the covenant and worshiping God (3:9, 10). This occurred through the ministry of Christ.

HISTORY OF INTERPRETATION

Zephaniah has been largely neglected in the history of interpretation, perhaps because it does not seem to present anything significantly new. Indeed, past critical scholarship tended to view it as a compendium of material from a variety of sources, crediting the prophet with little more than chapter 1. This was based on the unfounded supposition that the same individual could not prophesy both judgment and blessing. In Zephaniah’s day, the need was not for new truth, but for old truth recognized as such and acted upon, particularly in regard to maintaining integrity in worship and social interaction. Unifying literary features of the book also indicate that it is the work of a single author.

The message of the great day of the Lord’s wrath in 1:14–18 inspired the medieval poem Dies irae, which has played a significant role in Christian hymnology.

OUTLINE OF ZEPHANIAH

I. SUPERSCRIPTION (1:1)

II. PROPHECIES OF JUDGMENT (1:2–6)

A. Against All Nations (1:2, 3)

B. Against Judah (1:4–6)

III. THE DAY OF THE LORD: ACCUSATION AND JUDGMENT (1:7–18)

IV. CALL TO REPENTANCE (2:1–3)

V. PROPHECIES AGAINST THE NATIONS (2:4–15)

A. Philistia (2:4–7)

B. Moab and Ammon (2:8–11)

C. Cushites (2:12)

D. Assyria (2:13–15)

VI. ACCUSATION AGAINST JERUSALEM (3:1–5)

VII. JERUSALEM SHOULD LEARN FROM GOD’S JUDGMENT OF THE NATIONS (3:6–8)

VIII. PURIFICATION AND RESTORATION OF JUDAH’S REMNANT (3:9–20)

1  The word of the LORD that came to Zephaniah the son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah, in the days of Josiah the son of Amon, king of Judah.

THE COMING JUDGMENT ON JUDAH

[2] “I will utterly sweep away everything

from the face of the earth,” declares the LORD.

[3] “I will sweep away man and beast;

I will sweep away the birds of the heavens

and the fish of the sea,

and the rubble [1] with the wicked.

I will cut off mankind

from the face of the earth,” declares the LORD.

[4] “I will stretch out my hand against Judah

and against all the inhabitants of Jerusalem;

and I will cut off from this place the remnant of Baal

and the name of the idolatrous priests along with the priests,

[5] those who bow down on the roofs

to the host of the heavens,

those who bow down and swear to the LORD

and yet swear by Milcom,

[6] those who have turned back from following the LORD,

who do not seek the LORD or inquire of him.”

THE DAY OF THE LORD IS NEAR

[7] Be silent before the Lord GOD!

For the day of the LORD is near;

the LORD has prepared a sacrifice

and consecrated his guests.

[8] And on the day of the LORD’s sacrifice—

“I will punish the officials and the king’s sons

and all who array themselves in foreign attire.

[9] On that day I will punish

everyone who leaps over the threshold,

and those who fill their master’s [1] house

with violence and fraud.

[10] “On that day,” declares the LORD,

“a cry will be heard from the Fish Gate,

a wail from the Second Quarter,

a loud crash from the hills.

[11] Wail, O inhabitants of the Mortar!

For all the traders [2] are no more;

all who weigh out silver are cut off.

[12] At that time I will search Jerusalem with lamps,

and I will punish the men

who are complacent, [3]

those who say in their hearts,

‘The LORD will not do good,

nor will he do ill.’

[13] Their goods shall be plundered,

and their houses laid waste.

Though they build houses,

they shall not inhabit them;

though they plant vineyards,

they shall not drink wine from them.”

[14] The great day of the LORD is near,

near and hastening fast;

the sound of the day of the LORD is bitter;

the mighty man cries aloud there.

[15] A day of wrath is that day,

a day of distress and anguish,

a day of ruin and devastation,

a day of darkness and gloom,

a day of clouds and thick darkness,

[16] a day of trumpet blast and battle cry

against the fortified cities

and against the lofty battlements.

[17] I will bring distress on mankind,

so that they shall walk like the blind,

because they have sinned against the LORD;

their blood shall be poured out like dust,

and their flesh like dung.

[18] Neither their silver nor their gold

shall be able to deliver them

on the day of the wrath of the LORD.

In the fire of his jealousy,

all the earth shall be consumed;

for a full and sudden end

he will make of all the inhabitants of the earth.

JUDGMENT ON JUDAH’S ENEMIES

2  Gather together, yes, gather,

O shameless nation,

2 before the decree takes effect [1]

—before the day passes away like chaff—

before there comes upon you

the burning anger of the LORD,

before there comes upon you

the day of the anger of the LORD.

[3] Seek the LORD, all you humble of the land,

who do his just commands; [2]

seek righteousness; seek humility;

perhaps you may be hidden

on the day of the anger of the LORD.

[4] For Gaza shall be deserted,

and Ashkelon shall become a desolation;

Ashdod’s people shall be driven out at noon,

and Ekron shall be uprooted.

[5] Woe to you inhabitants of the seacoast,

you nation of the Cherethites!

The word of the LORD is against you,

O Canaan, land of the Philistines;

and I will destroy you until no inhabitant is left.

6 And you, O seacoast, shall be pastures,

with meadows [1] for shepherds

and folds for flocks.

[7] The seacoast shall become the possession

of the remnant of the house of Judah,

on which they shall graze,

and in the houses of Ashkelon

they shall lie down at evening.

For the LORD their God will be mindful of them

and restore their fortunes.

[8] “I have heard the taunts of Moab

and the revilings of the Ammonites,

how they have taunted my people

and made boasts against their territory.

[9] Therefore, as I live,” declares the LORD of hosts,

the God of Israel,

“Moab shall become like Sodom,

and the Ammonites like Gomorrah,

a land possessed by nettles and salt pits,

and a waste forever.

The remnant of my people shall plunder them,

and the survivors of my nation shall possess them.”

10 This shall be their lot in return for their pride,

because they taunted and boasted

against the people of the LORD of hosts.

[11] The LORD will be awesome against them;

for he will famish all the gods of the earth,

and to him shall bow down,

each in its place,

all the lands of the nations.

[12] You also, O Cushites,

shall be slain by my sword.

[13] And he will stretch out his hand against the north

and destroy Assyria,

and he will make Nineveh a desolation,

a dry waste like the desert.

14 Herds shall lie down in her midst,

all kinds of beasts; [1]

even the owl and the hedgehog [2]

shall lodge in her capitals;

a voice shall hoot in the window;

devastation will be on the threshold;

for her cedar work will be laid bare.

[15] This is the exultant city

that lived securely,

that said in her heart,

“I am, and there is no one else.”

What a desolation she has become,

a lair for wild beasts!

Everyone who passes by her

hisses and shakes his fist.

JUDGMENT ON JERUSALEM AND THE NATIONS

3  Woe to her who is rebellious and defiled,

the oppressing city!

[2] She listens to no voice;

she accepts no correction.

She does not trust in the LORD;

she does not draw near to her God.

[3] Her officials within her

are roaring lions;

her judges are evening wolves

that leave nothing till the morning.

[4] Her prophets are fickle, treacherous men;

her priests profane what is holy;

they do violence to the law.

[5] The LORD within her is righteous;

he does no injustice;

every morning he shows forth his justice;

each dawn he does not fail;

but the unjust knows no shame.

[6] “I have cut off nations;

their battlements are in ruins;

I have laid waste their streets

so that no one walks in them;

their cities have been made desolate,

without a man, without an inhabitant.

[7] I said, ‘Surely you will fear me;

you will accept correction.

Then your [1] dwelling would not be cut off

according to all that I have appointed against you.’ [2]

But all the more they were eager

to make all their deeds corrupt.

[8] “Therefore wait for me,” declares the LORD,

“for the day when I rise up to seize the prey.

For my decision is to gather nations,

to assemble kingdoms,

to pour out upon them my indignation,

all my burning anger;

for in the fire of my jealousy

all the earth shall be consumed.

THE CONVERSION OF THE NATIONS

[9] “For at that time I will change the speech of the peoples

to a pure speech,

that all of them may call upon the name of the LORD

and serve him with one accord.

10 From beyond the rivers of Cush

my worshipers, the daughter of my dispersed ones,

shall bring my offering.

[11] “On that day you shall not be put to shame

because of the deeds by which you have rebelled against me;

for then I will remove from your midst

your proudly exultant ones,

and you shall no longer be haughty

in my holy mountain.

[12] But I will leave in your midst

a people humble and lowly.

They shall seek refuge in the name of the LORD,

[13] those who are left in Israel;

they shall do no injustice

and speak no lies,

nor shall there be found in their mouth

a deceitful tongue.

For they shall graze and lie down,

and none shall make them afraid.”

ISRAEL’S JOY AND RESTORATION

[14] Sing aloud, O daughter of Zion;

shout, O Israel!

Rejoice and exult with all your heart,

O daughter of Jerusalem!

[15] The LORD has taken away the judgments against you;

he has cleared away your enemies.

The King of Israel, the LORD, is in your midst;

you shall never again fear evil.

16 On that day it shall be said to Jerusalem:

“Fear not, O Zion;

let not your hands grow weak.

[17] The LORD your God is in your midst,

a mighty one who will save;

he will rejoice over you with gladness;

he will quiet you by his love;

he will exult over you with loud singing.

[18] I will gather those of you who mourn for the festival,

so that you will no longer suffer reproach. [1]

[19] Behold, at that time I will deal

with all your oppressors.

And I will save the lame

and gather the outcast,

and I will change their shame into praise

and renown in all the earth.

20 At that time I will bring you in,

at the time when I gather you together;

for I will make you renowned and praised

among all the peoples of the earth,

when I restore your fortunes

before your eyes,” says the LORD.

STUDY NOTES FOR ZEPHANIAH 1

STUDY NOTE FOR ZEPHANIAH 1:1 Superscription. See Introduction: Title and Author; Date and Occasion.

word of the LORD. The phrase refers to revelation received from the Lord and communicated through a prophet. BACK TO ZEPHANIAH 1:1

STUDY NOTE FOR ZEPHANIAH 1:2–6 The prophet begins with an announcement of universal judgment (vv. 2, 3), and quickly particularizes it against Judah and Jerusalem (v. 4). Three specific sins are denounced: idolatry (v. 4), syncretism (v. 5), and religious indifference (v. 6). BACK TO ZEPHANIAH 1:2

STUDY NOTE FOR ZEPHANIAH 1:3 sweep away man and beast. Cf. Matt. 13:41, 42. The coming judgment is compared to that of the Genesis flood by use of the phrases “man and beast” and “birds of the heavens” (cf. Gen. 6:7; 7:23). This prophecy will be consummated at the end of history (2 Pet. 3:3–7). BACK TO ZEPHANIAH 1:3

STUDY NOTE FOR ZEPHANIAH 1:4 stretch out my hand. This phrase refers to the power of God unleashed against His antagonists (2:13; Ex. 3:20; Deut. 4:34; Is. 5:25).

remnant of Baal. All that remains of Baal worship will be destroyed. This statement may mean that a religious renewal is already under way in Zephaniah’s era and that Baal worship is in decline. BACK TO ZEPHANIAH 1:4

STUDY NOTE FOR ZEPHANIAH 1:5 those who bow down ... to the host of the heavens. The phrase “host of heaven” is frequently connected with Baal or Asherah (2 Kin. 17:16; 21:3, 5; 23:4, 5; 2 Chr. 33:3, 5). Baal worship and the worship of the stars were sins that had contributed to the demise of the northern kingdom in the eighth century B.C. (2 Kin. 17:16). Altars were apparently erected upon the roofs of the houses (2 Kin. 23:12; Jer. 19:13).

Milcom. Or “Molech.” Worship of this Ammonite god, which involves the hideous practice of child sacrifice, is strictly forbidden (Lev. 18:21 note; 20:2–5; cf. 1 Kin. 11:5; 2 Kin. 23:10; Jer. 32:35). BACK TO ZEPHANIAH 1:5

STUDY NOTE FOR ZEPHANIAH 1:6 seek the LORD. See 2:3. BACK TO ZEPHANIAH 1:6

STUDY NOTE FOR ZEPHANIAH 1:7 Be silent. See Ps. 46:10; Hab. 2:20; Zech. 2:13. The prophet calls for trustful submission to the sovereign, covenant God. The command to “be silent” is often linked to being in the presence of the holy God.

the day of the LORD. This term occurs frequently in the OT prophets. It can refer to any specific time when the Divine Warrior, the Lord of Hosts, is glorious in victory: against Babylon through the Medes (Is. 13:1–14:27), against Egypt through Babylon (Ezek. 30:2–4), or against Israel through Assyria (Is. 10:5, 6, 20, 24). This day of the Lord’s vengeance against the wicked is also depicted as the time of Israel’s deliverance (Is. 34:2–35:10) when the Lord decisively defeats all of Israel’s opposition (2:2, 9; 3:8–20; Joel 3:14–16). It is also the day of final judgment (Amos 5:18–20). Cf. notes on Ezek. 7:7 and Amos 5:18.

the LORD has prepared a sacrifice. The imminent judgment coming upon Judah is compared to sacrifices. The nation is a sacrificial lamb (Is. 34:6; Jer. 46:10; Ezek. 39:17–19).

consecrated his guests. The invited guests may be the nations who serve as the divine instrument of judgment (Is. 10:5–10; Hab. 1:6). The consecration of guests is necessary to maintain the holiness of the Lord (Ex. 19:10; 24:9–11), and recalls elements of the covenant ritual at Mount Sinai (vv. 15, 16 note). BACK TO ZEPHANIAH 1:7

STUDY NOTE FOR ZEPHANIAH 1:8 the officials. The sons of the king and other royal officials. Their lack of commitment to the covenant is evidenced by their adoption of foreign customs and attire, a sign of religious disloyalty. BACK TO ZEPHANIAH 1:8

STUDY NOTE FOR ZEPHANIAH 1:9 threshold. Many take this verse as referring to religious malpractice. They identify the threshold as that of a pagan sanctuary, and consider the allusion to be to a Philistine religious practice that is being imitated (1 Sam. 5:5), with “master” referring to their god (text note). Alternatively, it may be social injustice that is in view. The expression may indicate the speed with which unscrupulous servants enter houses to seize whatever they can and carry it off to their masters. BACK TO ZEPHANIAH 1:9

STUDY NOTE FOR ZEPHANIAH 1:10 Fish Gate ... Second Quarter. Cries of anguish come from all parts of the city, depicting the extent of the evil and the judgment. The Fish Gate is on the north side of the city (2 Chr. 33:14) and the Second Quarter is to the east of the temple (2 Kin. 22:14). BACK TO ZEPHANIAH 1:10

STUDY NOTE FOR ZEPHANIAH 1:11 the Mortar. Possibly a name given to a depression in the Tyropoeon Valley that runs north to south through the center of Jerusalem. This is a district where markets are found in Zephaniah’s day. The wealthier merchant class is singled out for its greedy and corrupt business practices (Amos 8:4–6). BACK TO ZEPHANIAH 1:11

STUDY NOTE FOR ZEPHANIAH 1:12 I will search. The investigation of the Lord takes place before the destruction. The Lord will make a thorough inquiry, and there will be no escape from this divine scrutiny (Ps. 139; Amos 9:1–4).

who are complacent. See text note. The prophet draws a word picture from the wine-making process. Like the sediment of wine, which settles and thickens if left undisturbed, the citizens of Jerusalem have become settled (confirmed) in their indifference toward God. Because they are thoroughly complacent toward God, they regard Him as morally indifferent toward good or evil, and therefore inactive in human affairs. BACK TO ZEPHANIAH 1:12

STUDY NOTE FOR ZEPHANIAH 1:13 they shall not inhabit. The curse of the broken covenant frustrates the endeavors of those flagrantly defying the Lord’s standards (Deut. 28:30; Amos 5:11; Mic. 6:15). BACK TO ZEPHANIAH 1:13

STUDY NOTE FOR ZEPHANIAH 1:14–18 Zephaniah elaborates further on the day of the Lord, setting the stage for his strong plea for repentance in 2:1–3. The prophet’s staccato style emphasizes the speed with which the day approaches and the devastating nature of the judgment it brings.

1:14 the mighty man cries aloud there. The day will strike terror into the soldier, even the stouthearted man of war. BACK TO ZEPHANIAH 1:14

STUDY NOTE FOR ZEPHANIAH 1:15, 16 The day of the Lord is presented in frightful images recalling the theophany that accompanied the establishment of the Mosaic covenant at Mount Sinai (Ex. 19:16), the terms of which Judah has broken. Some suggest that “day of the Lord” here can be regarded as the day of His covenant, when the Lord establishes His covenant or enforces its provisions. BACK TO ZEPHANIAH 1:15, 16

STUDY NOTE FOR ZEPHANIAH 1:17 mankind. The scope of the prophecy widens to anticipate the final, all-consuming day of the Lord affecting “all the earth” (v. 18).

they shall walk like the blind. One of the covenant curses found in Deut. 28:28, 29.

they have sinned. The reason for the Lord’s judgment of Judah is stated in general terms. See note on 3:1–5. BACK TO ZEPHANIAH 1:17

STUDY NOTE FOR ZEPHANIAH 1:18 Neither their silver nor their gold. See Ps. 49:6–9; Prov. 11:4; Matt. 16:26; Luke 12:13–21.

jealousy. See Ex. 20:5; 34:14; Deut. 4:24. God’s jealousy presupposes His covenant love. He has redeemed a people to make them His “treasured possession” (Ex. 19:5). God’s covenant love demands the absolute loyalty of His people. BACK TO ZEPHANIAH 1:18

STUDY NOTES FOR ZEPHANIAH 2

STUDY NOTE FOR ZEPHANIAH 2:1–3 As the Lord’s representatives to enforce the covenant, the OT prophets often warned God’s people (Is. 1:16–20; 55:1–6; Hos. 2:4, 5; 4:15; Amos 4:12; 5:5, 6; Mic. 6:8).

2:1 Gather together. They are called to assemble in order to hear (cf. Is. 34:1; Jer. 4:5; Joel 2:15, 16; 3:11). The call to hear these severe warnings is itself an act of divine grace, for the warnings are designed to elicit repentance.

shameless. Spiritually insensitive and no longer capable of evaluating their own conduct in accordance with divine standards. BACK TO ZEPHANIAH 2:1

STUDY NOTE FOR ZEPHANIAH 2:3 Seek theLORD. See 1:6 and Is. 55:6, 7. Here this seeking of the Lord is further defined as “seek righteousness; seek humility.” A similar pattern is evident in Amos, where the prophet commands, “Seek the LORD,” and later, “Seek good, and not evil” (Amos 5:6, 14).

perhaps you may be hidden. The prophet’s tentative words here express both his hope that the “humble” remnant (v. 3) will find refuge from the Lord’s wrath (cf. Is. 55:7) and his pessimism that the “shameless nation” (v. 1) will actually repent. Cf. Amos 5:15. BACK TO ZEPHANIAH 2:3

STUDY NOTE FOR ZEPHANIAH 2:4–15 This section consists of four prophecies of judgment directed against the foreign nations. Such messages are meant to assure God’s own people that His sovereign purposes extend over their enemies (1:5, 6) and that these nations are also morally accountable for their actions (Amos 1:3–2:3; Mic. 1:2).

2:4–7 This prophecy is directed against Philistia, a territory to the southwest of Judah, on the Mediterranean coast.

2:4 As in Amos 1:6–8, only four of the five main cities of the Philistines are mentioned (1 Sam. 6:17). Possibly the fifth, Gath, no longer exists when Zephaniah is ministering. BACK TO ZEPHANIAH 2:4

STUDY NOTE FOR ZEPHANIAH 2:5 Woe. The same word of doom later pronounced upon Jerusalem (3:1). It often introduces a prophecy of judgment.

Cherethites. A term for people associated with the Philistines who originated in Crete (2 Sam. 8:18; Ezek. 25:16). BACK TO ZEPHANIAH 2:5

STUDY NOTE FOR ZEPHANIAH 2:7 The judgment of the nations will be accompanied by God’s preservation of a remnant from His people (Deut. 32:27 note) who have survived the devastation. Other references in Zephaniah to the remnant occur in v. 9 and 3:9–12.

restore their fortunes. This widely employed phrase refers to Israel’s future salvation beyond the judgment (Deut. 30:3; Ps. 14:7; Jer. 30:3, 18; 32:44; Amos 9:14). It refers in some instances to the physical return of exiles but in other instances to a more general restoration of fortunes (e.g., Job 42:10). BACK TO ZEPHANIAH 2:7

STUDY NOTE FOR ZEPHANIAH 2:8–11 Moab and ... the Ammonites.These nations occupy territory to the east of Judah, on the far side of the Dead Sea, and are inveterate foes of God’s people during the OT era. BACK TO ZEPHANIAH 2:8

STUDY NOTE FOR ZEPHANIAH 2:9 the God of Israel. That is, of the covenant people, now represented by Judah (3:13–15), as the northern kingdom was exiled a century before Zephaniah’s ministry.

Sodom ... Gomorrah. These ancient cities symbolize sin and serve as types of God’s final judgment on sinners (cf. Gen. 18:20 note; Is. 1:9; Amos 4:11; Matt. 10:5; 2 Pet. 2:6). Ironically, both Moab and Ammon are descended from Lot and his daughters, whom God rescued when destroying Sodom and Gomorrah (Gen. 19:15–38).

the remnant of my people shall plunder them. See v. 7. BACK TO ZEPHANIAH 2:9

STUDY NOTE FOR ZEPHANIAH 2:11 bow down ... all the lands of the nations. See 3:9, 10; Ps. 72:8–11; Is. 56:67. BACK TO ZEPHANIAH 2:11

STUDY NOTE FOR ZEPHANIAH 2:12 Cushites. Their land lies to the south of Egypt and is mentioned here to indicate the universal sway of the Lord.

my sword. A reference to the Lord’s use of a foreign power (possibly Babylon; cf. Ezek. 30:4, 5) to overwhelm them. BACK TO ZEPHANIAH 2:12

STUDY NOTE FOR ZEPHANIAH 2:13–15 These verses foretell the destruction of once-mighty Assyria, which is located to the northeast of Judah. Throughout Josiah’s reign, Judah is emerging from the domination of the retreating Assyrians.

2:13 destroy Assyria. Nineveh, the capital of Assyria, fell to the Babylonians and Medes in 612 B.C. This verse indicates that Zephaniah prophesied prior to that date (Introduction: Date and Occasion). BACK TO ZEPHANIAH 2:13

STUDY NOTE FOR ZEPHANIAH 2:15 I am ... no one else. This boast is phrased in language similar to what the sovereign Lord alone rightly may use (Deut. 4:39; Is. 45:5, 6; 47:10). Such self-deification meets with ruin, and those Assyrians who boasted become objects of scorn. BACK TO ZEPHANIAH 2:15

STUDY NOTES FOR ZEPHANIAH 3

STUDY NOTE FOR ZEPHANIAH 3:1–5 The references here to prophets, priests, the sanctuary, and the law indicate that the prophet is addressing Jerusalem. The general accusation of 1:17 now becomes specific. Jerusalem’s sins are particularly heinous because they are committed against the righteous covenant God who has graciously revealed Himself to His people (v. 5; Amos 2:4, 10–12; 3:2).

3:1 Woe to her. See 2:5. BACK TO ZEPHANIAH 3:1

STUDY NOTE FOR ZEPHANIAH 3:2 She listens to no voice. The people have ignored God’s voice revealed in the law (Deut. 31:9–13), through the prophets (Jer. 7:23–28; Hag. 1:12), and through the sages (Prov. 1:8).

she accepts no correction. See v. 7. Failure to receive correction leads to death (Prov. 5:23), but openness to it leads to life (Prov. 6:23; Jer. 2:30; 5:3; 7:28; 32:33; 35:13; Ps. 50:17).

draw near. The Hb. verb here means “to approach God properly in worship” (cf. Lev. 10:3). Worship must come from the heart, not just the mouth (cf. Is. 29:13; John 4:24). Jerusalem has not availed herself of the opportunities she possesses on account of the Lord’s presence in the temple “within her” (v. 5). BACK TO ZEPHANIAH 3:2

STUDY NOTE FOR ZEPHANIAH 3:3, 4 The decline of the nation is accelerated by corrupt leadership, of which four main groups are named here (compare Mic. 3:9–11). The king is not mentioned, which may reflect the reforming character of Josiah’s rule.

3:3 officials within her. See note on v. 5.

roaring lions. The images of the unclean lion and wolf here describe the predatory and fierce nature of corrupt government officials. Instead of fulfilling their proper roles in protecting and giving stability to society, they have been devouring the people and taking advantage of them. BACK TO ZEPHANIAH 3:3

3:4 Her prophets ... her priests. For similar condemnations of Israel’s spiritual leaders, see Is. 28:7; Jer. 5:31; 6:13; Hos. 4:5, 6; Mic. 3:5–8, 11. BACK TO ZEPHANIAH 3:4

STUDY NOTE FOR ZEPHANIAH 3:5 within her. Zephaniah contrasts the presence of the righteous Lord within Jerusalem and the presence of corrupt and unrighteous leadership within her (v. 3). The essence of God’s covenant commitment is the promise of His presence with His people (Ex. 29:42–46 note; Num. 14:14; Is. 43:2). Here, God’s presence threatens judgment (Hos. 11:9), but the same phrase in 3:17 signifies salvation. BACK TO ZEPHANIAH 3:5

STUDY NOTE FOR ZEPHANIAH 3:6–8 Attention shifts from Jerusalem to the surrounding nations. The prophet notes God’s previous judgment of the nations (v. 6), which should be a lesson to Jerusalem (v. 7), before turning to the future judgment that awaits (v. 8). BACK TO ZEPHANIAH 3:6

STUDY NOTE FOR ZEPHANIAH 3:7 you will accept correction. See v. 2. BACK TO ZEPHANIAH 3:7

STUDY NOTE FOR ZEPHANIAH 3:8 wait for me. Addressed to the “humble of the land” (v. 2:3). The Lord’s judgment will come in a way that anticipates the final day of the Lord. BACK TO ZEPHANIAH 3:8

STUDY NOTE FOR ZEPHANIAH 3:9–20 The dramatic reversal: judgment is the prelude to restoration and purification both in Israel and among the nations (vv. 9, 12, 13). In a closing hymn of praise (3:14–20), the prophet sings of the future reign of the Lord, His victory over His enemies, and His love for and presence with His people. The church may sing this song now in celebration of Christ’s victory on the cross (Col. 2:15) and in anticipation of His triumph when He returns (2 Thess. 1:5–10).

3:9 change ... a pure speech. To purify the lips is either to cleanse from sin in general (Is. 6:5) or to remove the names of foreign gods from the lips of a worshiper (Hos. 2:17).

of the peoples. The Gentiles will also call on His name (Is. 52:15; 65:1; 66:18).

all of them may call upon the name of theLORD. In contrast with the idolaters of 1:5, 6. See Gen. 4:26; 1 Kin. 18:24; Jer. 10:25; Joel 2:32; Acts 2:21; Rom. 10:12, 13. BACK TO ZEPHANIAH 3:9

STUDY NOTE FOR ZEPHANIAH 3:11 proudly exultant ones. See Is. 2:12–18. BACK TO ZEPHANIAH 3:11

STUDY NOTE FOR ZEPHANIAH 3:12 humble and lowly. These are contrasted with the proud and haughty of v. 11. BACK TO ZEPHANIAH 3:12

STUDY NOTE FOR ZEPHANIAH 3:13 those who are left. See note on 2:7.

shall do no injustice. The remnant will be like God. Identical words are used of the Lord in v. 5. A primary goal of salvation is ever-increasing conformity to the image of God (Matt. 5:48; 1 Pet. 1:15, 16; 2 Pet. 1:3, 4).

and speak no lies. In contrast with the deceitful idolaters of 1:9.

graze and lie down. A common prophetic phrase (cf. Is. 49:9; Jer. 50:19; Ezek. 34:14; Mic. 7:14) that portrays the security that comes to the Lord’s sheep from trusting Him and acknowledging His kingship (v. 15).

none shall make them afraid. See Mic. 4:4. BACK TO ZEPHANIAH 3:13

STUDY NOTE FOR ZEPHANIAH 3:14 daughter of Zion. This personification of Jerusalem is based on the practice among poets of personifying places and objects in terms of grammatical gender. The word for “city” in Hebrew is feminine, and the prophet speaks of Zion as “daughter.” BACK TO ZEPHANIAH 3:14

STUDY NOTE FOR ZEPHANIAH 3:15 judgments ... your enemies. The basis for the rejoicing in v. 14 is that the judgments against God’s people are removed and the enemies that threaten them are overcome. This prophecy finds final fulfillment in Jesus Christ, who satisfied God’s judgment against sin and overcame the enemies of God through His death on the cross (Rom. 3:23–25; Col. 2:15 note).

The King of Israel ... in your midst. The promise of God’s dwelling in the midst of His people points forward to Christ, the King of Israel (John 1:49) and incarnate glory of God (Ex. 26 and John 1:14 notes). BACK TO ZEPHANIAH 3:15

STUDY NOTE FOR ZEPHANIAH 3:17 he will rejoice over you with gladness. This delight is grounded in the character of God, who “delights in steadfast love” (Mic. 7:18).

he will quiet you by his love. The phrase translated “quiet you” may also be rendered “is quiet” or “rests.” In the larger context, God has been revealed as the Divine Warrior who is “mighty to save.” The former war cry (1:14) is now quieted by victory and the loving relationship between God and His people. The Lord’s purging and transforming work of grace creates a renewed people who acknowledge His rule and trust in His name (v. 12). BACK TO ZEPHANIAH 3:17

STUDY NOTE FOR ZEPHANIAH 3:18–20 I will. The repeated first-person verbs emphasize the Lord’s initiative and sovereign determination to accomplish this restoration. BACK TO ZEPHANIAH 3:18

STUDY NOTE FOR ZEPHANIAH 3:19 praise and renown. See v. 20. The phrase goes back to Deut. 26:18, 19, where Israel as the Lord’s special people is privileged to represent Him and be the tangible means whereby praise, honor, and glory are given to the Lord (cf. Is. 43:7; Jer. 13:11; 33:9). Paul sees the church in this role (Titus 2:14), as does Peter (1 Pet. 2:9–12). BACK TO ZEPHANIAH 3:19

FOOTNOTES FOR ZEPHANIAH 1

1 Or stumbling blocks (that is, idols)

1 Or their Lord’s 2 Or all the people of Canaan 3 Hebrew are thickening on the dregs [of their wine]

FOOTNOTES FOR ZEPHANIAH 2

1 Hebrew gives birth 2 Or who carry out his judgment

1 Or caves

1 Hebrew beasts of every nation 2 The identity of the animals rendered owl and hedgehog is uncertain

FOOTNOTES FOR ZEPHANIAH 3

1 Hebrew her 2 Hebrew her

1 The meaning of the Hebrew is uncertain

The BOOK of

Haggai

TITLE AND AUTHOR

We know little about the prophet Haggai, for we read about him only in the books of Haggai and Ezra, two sources that give us only a limited amount of information about the prophet’s ministry. His name might give us some biographical data. Haggai means “festal,” perhaps indicating that the prophet was born during a feast. In any case, we do know that the prophets Haggai and Zechariah cooperated to encourage the Jews to rebuild the temple at Jerusalem after they returned in the sixth century B.C. from their exile in Babylon (Ezra 5:1; 6:14).

DATE AND OCCASION

Haggai and Zechariah share a common historical background, both having begun their ministries in “the second year of Darius the king” (520 B.C.). At that point, the Jews had returned to Palestine under the edict of the Persian king Cyrus in 538 B.C. and had begun to rebuild the temple. Opposition from the outside and discouragement from within caused them to abandon the project for about sixteen or seventeen years (Ezra 4:1–4). When Haggai and Zechariah began their work in 520 B.C., further opposition came from Tattenai, the Persian governor of Trans-Euphrates, which included Palestine (Ezra 5). But Darius I (Hystaspes), who ruled Persia from 522 to 486 B.C., reissued Cyrus’s edict so that the temple was rebuilt within four years (Ezra 6:13–15). The second temple was dedicated on March 12, 516 B.C.

As for Haggai’s messages themselves, we learn from his book that they were delivered between August and December of 520 B.C.

GENRE AND LITERARY FEATURES

The text type that Haggai represents has been called an official chronicle, since the dates of the book are historically grounded and represent the prophet’s preaching during the initial phases of the renewed temple rebuilding effort.

Although the book contains several speeches, it nevertheless presents a unified picture. For many years in the modern period, scholars believed that 2:15–19 had been repositioned from its original place following 1:15b. However, support for this theory has declined significantly in recent years.

CHARACTERISTICS AND PRIMARY THEMES

Haggai consists of four messages headed by the phrase “the word of the Lord came by the hand of Haggai the prophet” or a similar phrase (1:1; 2:1, 10, 20). The four messages alternate between calls to repentance in light of God’s curses on the land (1:1–11; 2:10–19) and promises of greater blessings on the temple and of the Messiah through the Davidic line (2:1–9, 20–23).

Haggai, Zechariah, and Malachi use the title “Lord of hosts” more than ninety times (fourteen times in Haggai). This title has military connotations (God as the leader of Israel’s armies; cf. 1 Sam. 17:45), but it also highlights God’s glory (Ps. 24:10) and sovereign kingship over all creation (Amos 4:13). As such, it is a reminder to God’s people of His awesome power and ability to deliver His people.

Although Haggai is the second-shortest book in the Old Testament, it is rich with profitable teaching for the church. Through Haggai His messenger (1:13), the Lord calls upon the unfaithful remnant of His covenant people to repent and rebuild His temple. God’s concern is based upon His own sovereign pleasure and His desire to be honored (1:8). The people’s lack of concern to build the temple showed their deeper lack of desire for God’s special presence. They were under the curses of the covenant (1:6, 9, 11, and notes) but did not realize it. In response to Haggai’s ministry, the Lord stirred up the spirit of the people (1:14), and they obeyed (1:12).

Haggai reaffirms that the Lord was with His people, just as He was when He brought them out of Egypt (1:13; 2:4, 5). Haggai’s ministry was based on the expectation that God would renew His covenant promises to Israel when He brought them back into the land from captivity in Babylon. Haggai’s words draw on those of earlier prophets at a number of points (2:7, 8, and notes). The rebuilding of the temple was an important part of that renewal, and Haggai developed that hope by associating the temple with the coming era of the Messiah (2:9, 23, and notes).

THEOLOGY OF HAGGAI

Haggai’s teaching is steeped in the language of the Mosaic covenant and recognizes the significance of the Davidic dynasty within the trajectory of this covenant. Haggai is especially interested in the coming Messiah and the building of the Davidic house of God. The divine name (Yahweh, translated “the Lord”) occurs thirty-four times in the thirty-eight verses of this short work, which affirms God’s presence and activity in the lives of His people. This book expresses the comfort and challenge that comes from the presence of the living God even when His glory is not on public display (2:3). Haggai anticipates the day when the glory of God comes to earth in the person of Christ and brings about the long-promised salvation of His people (2:20–23).

HAGGAI IN THE LARGER STORY OF THE BIBLE

Like all of the prophets, Haggai’s ministry was rooted and grounded in God’s revelation to Moses at Mount Sinai. The people’s unfaithfulness to their obligations under that covenant had led to disaster in the past and continued to haunt them in agricultural unfruitfulness. Haggai also used the provisions of the law of Moses to demonstrate that the people were defiled to such an extent that even their offerings could not save them (2:11–14). Yet the Lord had not forgotten His earlier promise to be with His people and would not leave them nor forsake them. Instead, He would act to bring about true blessing and peace for His people through the temple, and what the temple ultimately represented, which was the presence of Jesus Christ in the midst of His people.

For God’s new covenant people, the message of Haggai continues to be one of encouragement. Living in between the promise and the full realization of the promise in the new heaven and earth, God’s people may know that He desires to bless them and that He will do so (2:19). Haggai sounds a message of prophetic and eschatological (last days) hope that encourages God’s people in this life.

CHRIST IN THE BOOK OF HAGGAI

The rebuilding of the temple was an important part of God’s plan to bless His people, especially because it was connected with the coming of the Messiah (2:9, 23, and notes). The Messiah as God’s anointed representative on earth would bring His glory, peace, and prosperity to God’s people (2:9). Indeed, in the New Testament, Jesus Christ reveals Himself as the personal embodiment of the temple (John 2:19). In Him, God took on human flesh and came to dwell among us so that we could behold His glory and receive His peace (John 1:14–17). In Him, defiled sinners are made clean and enabled with boldness to present the works of their hands to the Father in gratitude for their salvation, not as a means of attaining it (Heb. 12:18–29).

The Davidic heir Zerubbabel prefigured the Messiah in Haggai’s day through his faithful work of rebuilding the temple. He was promised that because of his faithfulness, the Lord would reverse the curse upon Jehoiachin and restore to favor the cast-off line of David (2:20–23; cf. Jer. 22:24). Ultimately, Jesus fulfills the promise made to Zerubbabel to be God’s royal ruler (“signet ring”) on earth (2:23). Today, we are the recipients of these promises and look forward to the final visible enthronement of Christ as ruler, when once again the Lord will shake heaven and earth and bring all things to their rightful conclusion (Heb. 12:26).

HAGGAI IN THE HISTORY OF INTERPRETATION

Like many OT books, the book of Haggai has remained unfamiliar to most Christians in recent years. Part of the reason for a lack of interest in this book may lie in the fact that Haggai describes events from the time after the exile, when all that was left of God’s people was a small remnant living in poverty in Judah. But Scripture is clear that God works powerfully through a faithful remnant that depends wholly on Him. If, like the apostle Paul, we are content to be broken vessels without glory in ourselves so that the glory of Christ crucified may be more plainly displayed (2 Cor. 4), we will find much blessing in this book.

OUTLINE OF HAGGAI

I. THE FIRST MESSAGE: A CALL TO REBUILD THE TEMPLE (CH. 1)

A. The People’s Indifference and Poverty (1:1–11)

B. The People’s Response: Repentance (1:12–15)

II. THE SECOND MESSAGE: GOD’S GREATER TEMPLE AND BLESSINGS (2:1–9)

A. Encouragement from God’s Presence (2:1–5)

B. Encouragement from God’s Promise of Blessing through the Temple (2:6–9)

III. THE THIRD MESSAGE: GOD’S BLESSING FOR A DEFILED PEOPLE (2:10–19)

A. The Cause of Their Defilement (2:10–14)

B. The Results of Their Defilement: Covenant Curses (2:15–17)

C. God’s Determination to Bless Them (2:18, 19)

IV. THE FOURTH MESSAGE: GOD’S ULTIMATE VICTORY FOR HIS PEOPLE (2:20–23)

A. God’s Overthrow of the Nations (2:20–22)

B. The Enthronement of God’s Ruler (2:23)

THE COMMAND TO REBUILD THE TEMPLE

1  In the second year of Darius the king, in the sixth month, on the first day of the month, the word of the LORD came by the hand of Haggai the prophet to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest: [2] “Thus says the LORD of hosts: These people say the time has not yet come to rebuild the house of the LORD.” 3 Then the word of the LORD came by the hand of Haggai the prophet, [4] “Is it a time for you yourselves to dwell in your paneled houses, while this house lies in ruins? [5] Now, therefore, thus says the LORD of hosts: Consider your ways. [6] You have sown much, and harvested little. You eat, but you never have enough; you drink, but you never have your fill. You clothe yourselves, but no one is warm. And he who earns wages does so to put them into a bag with holes.

7 “Thus says the LORD of hosts: Consider your ways. [8] Go up to the hills and bring wood and build the house, that I may take pleasure in it and that I may be glorified, says the LORD. [9] You looked for much, and behold, it came to little. And when you brought it home, I blew it away. Why? declares the LORD of hosts. Because of my house that lies in ruins, while each of you busies himself with his own house. 10 Therefore the heavens above you have withheld the dew, and the earth has withheld its produce. [11] And I have called for a drought on the land and the hills, on the grain, the new wine, the oil, on what the ground brings forth, on man and beast, and on all their labors.”

THE PEOPLE OBEY THE LORD

[12] Then Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him. And the people feared the LORD. [13] Then Haggai, the messenger of the LORD, spoke to the people with the LORD’s message, “I am with you, declares the LORD.” [14] And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people. And they came and worked on the house of the LORD of hosts, their God, [15] on the twenty-fourth day of the month, in the sixth month, in the second year of Darius the king.

THE COMING GLORY OF THE TEMPLE

2  In the seventh month, on the twenty-first day of the month, the word of the LORD came by the hand of Haggai the prophet, [2] “Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to all the remnant of the people, and say, [3] ‘Who is left among you who saw this house in its former glory? How do you see it now? Is it not as nothing in your eyes? [4] Yet now be strong, O Zerubbabel, declares the LORD. Be strong, O Joshua, son of Jehozadak, the high priest. Be strong, all you people of the land, declares the LORD. Work, for I am with you, declares the LORD of hosts, [5] according to the covenant that I made with you when you came out of Egypt. My Spirit remains in your midst. Fear not. [6] For thus says the LORD of hosts: Yet once more, in a little while, I will shake the heavens and the earth and the sea and the dry land. [7] And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory, says the LORD of hosts. [8] The silver is mine, and the gold is mine, declares the LORD of hosts. [9] The latter glory of this house shall be greater than the former, says the LORD of hosts. And in this place I will give peace, declares the LORD of hosts.’”

BLESSINGS FOR A DEFILED PEOPLE

[10] On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the LORD came by Haggai the prophet, [11] “Thus says the LORD of hosts: Ask the priests about the law: 12 ‘If someone carries holy meat in the fold of his garment and touches with his fold bread or stew or wine or oil or any kind of food, does it become holy?’” The priests answered and said, “No.” 13 Then Haggai said, “If someone who is unclean by contact with a dead body touches any of these, does it become unclean?” The priests answered and said, “It does become unclean.” 14 Then Haggai answered and said, “So is it with this people, and with this nation before me, declares the LORD, and so with every work of their hands. And what they offer there is unclean. [15] Now then, consider from this day onward. [1] Before stone was placed upon stone in the temple of the LORD, 16 how did you fare? When [2] one came to a heap of twenty measures, there were but ten. When one came to the wine vat to draw fifty measures, there were but twenty. [17] I struck you and all the products of your toil with blight and with mildew and with hail, yet you did not turn to me, declares the LORD. 18 Consider from this day onward, from the twenty-fourth day of the ninth month. Since the day that the foundation of the LORD’s temple was laid, consider: [19] Is the seed yet in the barn? Indeed, the vine, the fig tree, the pomegranate, and the olive tree have yielded nothing. But from this day on I will bless you.”

ZERUBBABEL CHOSEN AS A SIGNET

[20] The word of the LORD came a second time to Haggai on the twenty-fourth day of the month, 21 “Speak to Zerubbabel, governor of Judah, saying, I am about to shake the heavens and the earth, [22] and to overthrow the throne of kingdoms. I am about to destroy the strength of the kingdoms of the nations, and overthrow the chariots and their riders. And the horses and their riders shall go down, every one by the sword of his brother. [23] On that day, declares the LORD of hosts, I will take you, O Zerubbabel my servant, the son of Shealtiel, declares the LORD, and make you like a [1] signet ring, for I have chosen you, declares the LORD of hosts.”

STUDY NOTES FOR HAGGAI 1

STUDY NOTE FOR HAGGAI 1:1 the second year of Darius the king . . . sixth month ... first day. Each of Haggai’s sermons is carefully dated, which is an uncommon feature among the biblical prophets. These dates connect the events described in the book with the wider backdrop of world history. This oracle occurred probably on August 29, 520 B.C., when stability was returning to the empire after a time of unrest following Darius’s accession. The sixth month was the time for harvesting the fruit trees, after harvesting the other crops, so it was a natural time to assess the success of the agricultural year. The first day of the month, the “new moon,” was a festival day, when crowds would likely have gathered at the site of the temple. Haggai’s message was addressed publicly to the leaders so that the people could respond as well (1:12).

Zerubbabel. He may be the same person as Sheshbazzar (cf. Ezra 1:8), since both are said to have rebuilt the temple. Sheshbazzar could be an official Persian name. However, it is perhaps more likely that they were separate individuals. Zerubbabel was the grandson of King Jehoiachin (1 Chr. 3:19) and a descendant of David (2:23 note), appointed by the Persians as the governor of the province of Yehud (Judah).

Joshua the son of Jehozadak. See 1 Chr. 6:15. A descendant of Zadok the priest. Under Persian rule, Zerubbabel had responsibility over the daily civil affairs of the region. As high priest, Joshua dealt with religious matters. BACK TO HAGGAI 1:1

STUDY NOTE FOR HAGGAI 1:2 These people. An expression of implied displeasure (2:14). Verses 2–11 indict the spiritual indifference and misplaced priorities of God’s people.

the time has not yet come. Their objection is not to the rebuilding itself, but to the timing of it. The objections may be seasonal, since it is harvesttime when Haggai is ministering, or more generally economic, because their land is in trouble (cf. vv. 10, 11). The Persian army is making preparations at this time for an assault on Egypt, to which the empire’s vassals, including Judah, are expected to contribute. There seems to be a general discouragement about the future. Such excuses show that they are not pursuing God’s kingdom and righteousness (cf. Matt. 6:33).

the house of the LORD. The Jerusalem temple is the dwelling place of God’s special presence with His people during the old covenant era (1 Kin. 8:27–30). Today God is graciously present in His temple, the church (1 Cor. 3:16, 17). BACK TO HAGGAI 1:2

STUDY NOTE FOR HAGGAI 1:4 paneled houses. Haggai reveals the hypocrisy of their objections by a rhetorical question. The houses probably have elaborate wooden walls and ceilings (1 Kin. 7:3; Jer. 22:14). They are living in comparative luxury while God’s house lies in ruins. More specifically, since the word “paneled” elsewhere is usually used with reference to the temple, they apparently have precisely the resources to build their own houses that they claim are lacking to build God’s house. BACK TO HAGGAI 1:4

STUDY NOTE FOR HAGGAI 1:5 Consider your ways. The people may be blaming God for the lack of fruitfulness, but the issue is their own lack of obedience. BACK TO HAGGAI 1:5

STUDY NOTE FOR HAGGAI 1:6 sown much, and harvested little. Their economic and social hardship is the effect of God’s covenant curse on their disobedience (Lev. 26:20; Deut. 11:8–15; 28:29, 38–40). God has frustrated their efforts because of their lack of concern for His glory. These kinds of futility curses are common in ancient Near Eastern covenant treaties.

a bag with holes. The people are compared to a laborer who takes the wages for which he has worked hard and deliberately puts them into a bag with holes, so that much for which he has worked is lost on the way home. As a result, their lives are frustratingly unfulfilling. BACK TO HAGGAI 1:6

STUDY NOTE FOR HAGGAI 1:8 take pleasure in it and that I may be glorified. God’s purpose in the enterprise is the special joy He will take in this edifice and the appropriate honor He will thereby receive from His people. Their lack of concern for rebuilding indicates their lack of spiritual health. BACK TO HAGGAI 1:8

STUDY NOTE FOR HAGGAI 1:9 his own house. The focus of their lives is on building their own personal fortunes and families rather than building God’s kingdom. BACK TO HAGGAI 1:9

STUDY NOTE FOR HAGGAI 1:11 a drought. The drought on Judah’s crops is God’s curse on their agriculture, in keeping with His covenant (1:6 note; Deut. 7:13). The Hb. word translated “ruins” in v. 9 sounds like the Hb. word for “drought” here. Haggai’s play on words reinforces the point that the drought is God’s response to their neglect of His house. BACK TO HAGGAI 1:11

STUDY NOTE FOR HAGGAI 1:12 remnant. A common term used by the prophets for those of God’s people who remain faithful to Him in the midst of unbelief (Is. 10:22; cf. Zech. 13:9). Using this term here focuses attention on the fact that God has brought them through the judgment of the Babylonian exile. Paul later points to a faithful remnant in Israel—Jews who have embraced Christ (Rom. 11:5).

voice of the LORD ... words of Haggai. They recognize God’s word through the voice of the prophet. God’s revelation always accomplishes its intended purpose (Is. 55:1; Heb. 4:12).

the people feared the LORD. Given the consequences for unfaithfulness that they have already received, this is a wise and appropriate response. BACK TO HAGGAI 1:12

STUDY NOTE FOR HAGGAI 1:13 I am with you. As the people repent of their sin, they receive the greatest assurance possible, the presence of God. God’s gracious presence with His people is the heart of the covenant relationship (Zech. 8:8 note). BACK TO HAGGAI 1:13

STUDY NOTE FOR HAGGAI 1:14 stirred up the spirit. God Himself brings about His people’s response by His presence with them. Haggai emphasizes the internal response by the threefold repetition of “spirit.” God’s Spirit works efficaciously through His word, which Haggai has given, in order to achieve His sovereign purpose (cf. Is. 55:11). The outworking of repentance is renewed obedience. BACK TO HAGGAI 1:14

STUDY NOTE FOR HAGGAI 1:15 twenty-fourth day of the month. Probably September 21, 520 B.C., just twenty-three days after the initial oracle. BACK TO HAGGAI 1:15

STUDY NOTES FOR HAGGAI 2

STUDY NOTE FOR HAGGAI 2:1–9 The Lord again speaks to the people, this time encouraging them to continue building. Reports about the magnificence of the now-destroyed temple of Solomon are apparently a source of discouragement (v. 3). The Lord first assures them of His continued presence with them—a promise for the present (vv. 4, 5). Second, He assures them about the future goal of their project (vv. 6–9). Though it appears humble in comparison, the glory of this temple will finally far outstrip Solomon’s temple because it will be graced by the presence of the Messiah Himself (v. 9 note).

2:1 seventh month ... twenty-first. October 17, 520 B.C. The year is not explicitly mentioned; presumably, it is still the second year of Darius (see 1:15). According to Lev. 23:33–43, this is the last day of the Feast of Tabernacles, during which God’s people are to rejoice in God’s provision for them in the wilderness and the blessings of the harvest. It is once again the time of a major assembly, giving the prophet an opportunity to address a large group of people. There is not much to rejoice in this year, however, since their harvest is meager (1:11). Solomon’s temple was also dedicated at the time of the same festival (1 Kin 8:2). BACK TO HAGGAI 2:1

STUDY NOTE FOR HAGGAI 2:2 the remnant of the people. Haggai’s first sermon was addressed to the leaders because they had to initiate the work. The common people are included here because this message is intended to encourage them about the task at hand. Remembering the first exodus and wilderness wandering is particularly poignant for this group of people who have just recently experienced their own exodus from Babylon. BACK TO HAGGAI 2:2

STUDY NOTE FOR HAGGAI 2:3 this house in its former glory. Verses 1–3 suggest that the people are discouraged by the new temple’s relative lack of splendor (cf. 2 Chr. 3; 4) and by the difficulty of the task ahead of them. Although the rebuilt temple is similar in its dimensions to the old one, it lacks the physical splendor and the political significance of Solomon’s temple. It also lacked the spiritual glory (Hb. kabod) of the Lord, which departed from Solomon’s temple in the days of Ezekiel before its destruction by the Babylonians (Ezek. 10). BACK TO HAGGAI 2:3

STUDY NOTE FOR HAGGAI 2:4 be strong. Threefold repetition adds emphasis to the command. Similar commands accompanied the building of Solomon’s temple (1 Chr. 22:13; 28:20; cf. Gal. 6:9) and the entering of the land under Joshua (Josh. 1:6).

I am with you. The Lord’s presence and His sustaining strength guarantee the ultimate success of their labors. This promise is at the heart of God’s covenant relationship with His people (Ex. 33:15, 16; cf. Heb. 13:5). BACK TO HAGGAI 2:4

STUDY NOTE FOR HAGGAI 2:5 covenant that I made with you. God’s covenant promises, made with His people in the exodus from Egypt, now assure them of His presence (cf. Ex. 33:12–17; Num. 11:16, 17). His mighty Spirit is present, just as in the days of the great deliverance from Egypt (cf. Zech. 4:6). BACK TO HAGGAI 2:5

STUDY NOTE FOR HAGGAI 2:6 once more ... I will shake. As is common in the Prophets, the near and distant future are telescoped, or compressed together. Here references to the glory of the second temple are juxtaposed with a picture of the final universal judgment on the cosmos. While this shaking may be prefigured by political events occurring shortly after the time of Haggai (e.g., the defeat of Persia by the Greeks), the ultimate shaking of the created order is still to come (Heb. 12:26–28). The Feast of Booths (or Tabernacles), with its reenactment of the wilderness period, always had a forward-looking focus, anticipating the greater fulfillment of God’s promises. It was an annual reminder that the earthly land of Canaan was not their real home. This longing would have been intensified during times of difficulty, such as in the days of Haggai. The language of shaking the earth is typical of theophanies, when the presence of the Lord is manifested on earth. Here the ultimate appearing of the Lord is in view. BACK TO HAGGAI 2:6

STUDY NOTE FOR HAGGAI 2:7 treasures of all nations. Though the Hb. term translated “treasures” could refer to a person (i.e., the Messiah), the immediate context here favors a reference to the things desired by all nations (i.e., the things precious to them), especially since the Hb. verb is plural. Verse 8 speaks of such precious things, and the decree of King Darius, during whose reign Haggai ministered, alludes to precious things being contributed to the temple building project (Ezra 6:3–5, 8, 9). Here Haggai probably echoes Isaiah’s promise of an Israel made rich by the wealth of the nations (Is. 60:5). In other words, he speaks of the messianic age.

fill this house with glory. God’s intention is to honor Himself by manifesting His glorious presence before “all nations.” As God’s presence fills the temple, the nations come to the light (Is. 2:3–5; 60:3). BACK TO HAGGAI 2:7

STUDY NOTE FOR HAGGAI 2:8 The silver ... the gold. As the sovereign possessor of all things (cf. Pss. 24:1; 50:9–12), God will bring about both His own glorification and His people’s inheritance of the nations’ wealth (Is. 60:5). As Haggai delivers this prophecy, much of the silver and gold that was looted from the temple by Nebuchadnezzar has not yet been returned. See note on v. 7. BACK TO HAGGAI 2:8

STUDY NOTE FOR HAGGAI 2:9 glory. The tabernacle and temple are filled with God’s glory (Ex. 40:34, 35; 1 Kin. 8:10, 11), and Haggai anticipates this happening again when the temple is reconstructed. This promise of greater glory is realized in Christ, the greatest manifestation of God’s presence and glory (Mal. 3:1; John 1:14).

in this place I will give peace. This peace (Hb. shalom) means more than the absence of conflict. It implies prosperity and a sense of total well-being, nothing short of full salvation. Christ gives peace to believers now (John 14:27), but ultimate fulfillment awaits the time when the Lord God Almighty and the Lamb are the temple of the New Jerusalem (Rev. 21:22). BACK TO HAGGAI 2:9

STUDY NOTE FOR HAGGAI 2:10 twenty-fourth day of the ninth month. This date has no particular significance in terms of the festival calendar, but it is the most important date in the book, being repeated three times (2:10, 18, 20). Its significance comes from the event noted in v. 18, the symbolic refounding of the temple. The sequence of time is important for interpreting the third message, which begins on a note of judgment (vv. 10–14). The people repented and began the work on September 21, 520 B.C. (1:15), and Haggai brought a message of encouragement on October 17 of the same year (2:1–9). Here, on December 18, he brings another cautionary message. It is not enough to rebuild the temple; the deeper issue of the people’s defilement before a holy God must be dealt with. BACK TO HAGGAI 2:10

STUDY NOTE FOR HAGGAI 2:11–14 This portion of Haggai’s third sermon, emphasizing the extensive defilement of the people and their efforts, builds on an object lesson taken from the Mosaic ceremonial law. One of the primary tasks of the priests is to teach the law, answering questions about its content and meaning (cf. Deut. 33:10). The questions that the Lord tells Haggai to direct to the priests are designed to show that while ceremonial holiness is not transferable (v. 12), ceremonial defilement is (v. 13). Haggai then applies the lesson of the preceding questions to his hearers (v. 14). They have defiled the work of the temple and their offerings because their estrangement from God is deeper than they realized. The mere presence of a rebuilt temple will not render them holy as a people (cf. Jer. 7:3–7); God demands genuine change of heart and life, not mere outward conformity. BACK TO HAGGAI 2:11

STUDY NOTE FOR HAGGAI 2:15 Now. This word signals a transition from indictment to blessing, as a result of the rebuilding of the temple. In spite of their past defilement, the holy God is determined to bless them (v. 19). BACK TO HAGGAI 2:15

STUDY NOTE FOR HAGGAI 2:17 I struck ... blight ... mildew ... hail. This verse draws on Amos 4:9 and Deut. 28:22. Such natural disasters and lack of agricultural productivity, the bitter fruit of disobedience to the Lord’s covenant (1:6 note; Deut. 28:22), are God’s way of getting His people’s attention. Yet as in the time of Amos, these judgments have not yet brought the people to repentance. BACK TO HAGGAI 2:17

STUDY NOTE FOR HAGGAI 2:19 Is the seed yet in the barn? The seed for the next year has already been planted but it is too soon to anticipate by normal means what the outcome will be.

the vine, the fig tree, the pomegranate, and the olive tree. The four main fruit trees in Israel.

I will bless you. God’s grace will nonetheless overcome the sin and defilement of His people. Though He chastises them, in the end mercy triumphs over judgment. This is the outworking of the Lord’s promise in v. 9. BACK TO HAGGAI 2:19

STUDY NOTE FOR HAGGAI 2:20–23 The last of Haggai’s sermons, given the same day as the previous address (v. 10), returns to the theme of the latter-day glory of the temple (v. 6 note). Again, future events are telescoped as Haggai interweaves mention of the coming Messiah (v. 23) with references to the shaking of the cosmos and God’s final victory over the nations (vv. 21, 22). When God ultimately shakes all things, then everything will be as it should be. BACK TO HAGGAI 2:20

STUDY NOTE FOR HAGGAI 2:22 overthrow. The military and political powers of the nations finally submit to God’s lordship (Dan. 2:44; 7:27). The nation is left unspecified since all nations must bow to His rule. The language is saturated with traditional themes and images recalling the overthrow of Sodom and Gomorrah, the destruction of the Egyptian chariots in the exodus, and the conquest of the land under Joshua. God will again do the great things He has done for His people in the past. BACK TO HAGGAI 2:22

STUDY NOTE FOR HAGGAI 2:23 On that day. See note on Zech. 12:3.

my servant. Like his ancestor David, Zerubbabel is God’s chosen representative to accomplish His work. Isaiah speaks of a greater Servant who will come, whom Zerubbabel foreshadows (Is. 42:10). Jesus is the descendant of Zerubbabel (Matt. 1:12) and also the Servant of God (Acts 4:27, 30).

signet ring. A symbol of authority, ownership, and power. Before the exile, Jeremiah used the term to describe the rejection of the Davidic king Jehoiachin (Jer. 22:24). Yet here the Lord reverses that earlier oracle, declaring that Zerubbabel represents a continuing future for the line of David. The Lord is not, after all, finished with that family. A new shoot will yet emerge from the stump of Jesse (Is. 11:1). No action is demanded of Zerubbabel or his hearers in response to this oracle. They are not summoned to throw off the yoke of their Persian oppressors. They are simply to wait with confident hope for the decisive saving work that the Lord will do in His appointed time. More than five hundred years later, God accomplished this final salvation through His Son, Jesus Christ, who was descended from David according to the flesh and declared the Son of God in power at His resurrection (Rom. 1:1–4). BACK TO HAGGAI 2:23

FOOTNOTES FOR HAGGAI 2

1 Or backward; also verse 18 2 Probable reading (compare Septuagint); Hebrew LORD, since they were. When

1 Hebrew the

The BOOK of

Zechariah

TITLE AND AUTHOR

The author is identified in 1:1 as “Zechariah, the son of Berechiah, son of Iddo.” It has traditionally been held that this man, who was a contemporary of Haggai in the sixth century B.C., wrote the entire book. However, many critical scholars have for some time argued that there are essentially two different books contained within the canonical book of Zechariah (chs. 1–8 and chs. 9–14). The first part is considered to be from the sixth-century prophet himself, while the second part is assigned to a later time, usually the Maccabean era of the second century B.C. Various literary and historical arguments have been used to arrive at these conclusions, but all are tentative at best, and there is no consensus as to the background of each major section among those who believe that they were written by two or more different authors. Consequently, there are no compelling reasons to doubt that Zechariah was the sole author of the book.

DATE AND OCCASION

The historical background of Zechariah is the same as that of Haggai (Introduction to Haggai), but their ministries differed in emphasis. Haggai’s work centered on the rebuilding of the temple, while Zechariah’s was largely designed to encourage God’s people about the welfare of Jerusalem and its long-term future.

GENRE AND LITERARY FEATURES

Zechariah contains a variety of literary forms. The visions of the first part are similar to the visions of Ezekiel and Daniel, in part because later prophecy in Israel employed more such visions. The book is often taken to be an example of early apocalyptic literature (Introduction to Daniel: Characteristics and Primary Themes), and certainly methods and themes characteristic of such literature are present in Zechariah. In chapter 14, a description of a final war against Jerusalem is given in which God comes as a victorious warrior to save His people from their enemies. Similarly, the visions of the horsemen (1:7–11), the four chariots (6:1–8), and the woman in the basket (5:5–11) might also be viewed as apocalyptic.

Our understanding of the teaching of Zechariah is greatly helped when we recognize that the prophet gives pictures of the future in a snapshot fashion that does not place the passages in any particular sequence. When we read a passage, we see only what is happening in that snapshot, not how it relates to other snapshots. Further, the prophet portrays even the present blessings that Christians enjoy in terms of the imagery and customs of Old Testament life.

Zechariah’s visions combine the present and future in an interwoven fabric that is impossible to tear apart. That is why it is often difficult to ascertain what time period the prophet has in mind. The promises (e.g., 2:5, 11) relate to both the immediate audience in Zechariah’s day and also to the distant future. This telescoping, or compression of the near and distant future, is a common feature of the prophetic writings.

CHARACTERISTICS AND PRIMARY THEMES

The welfare and future of Jerusalem as the holy city is a pervasive theme in Zechariah. Several of the visions develop this theme (1:7–17; 2:1–13; 5:1–4 and notes). Chapter 8 presents a picture of Jerusalem, with God in her midst, dwelling in beautiful tranquility. The book ends with a chapter developing this theme (ch. 14). Zechariah’s focus on Jerusalem reflects the theme of the ideal Zion longed for in the Old Testament (Pss. 46; 48; 132).

This is an aspect of the Lord’s continuing care and concern for His people. In a day of small things, when the nations around them were at rest while God’s own people struggled with overwhelming challenges and difficulties, it was easy to conclude that the Lord was distant and unaware of what was going on. On the contrary, the night visions make the point that God sees everything that is happening through His angelic observers, that He cares intimately for His people, and that He is ready to act for their blessing. Yet the Lord’s favor does not isolate His people from the reality of suffering. On the contrary, the visions depict great difficulties ahead for God’s people, while assuring them nonetheless of His final victory and their final vindication.

THEOLOGY OF ZECHARIAH

Zechariah in its more immediate historical horizon is a call to the exilic community to repent and return to the Lord fully. The message of Zechariah also extends beyond the postexilic community to portray God’s eschatological people and rule over the nations through the Messiah. The book makes a strong case for the covenant people of God to live ethical lives in chapter 7, thus contributing to our understanding of sanctification and obedience. Note how this message of holiness stands out in the closing verses of Zechariah: at the last day, the words “Holy to the Lord” will be ubiquitous (14:20).

ZECHARIAH IN THE LARGER STORY OF THE BIBLE

Zechariah addressed a people who were suffering many things as a result of their forefathers’ determined sin (1:2–6). The consequences of unfaithfulness to the Sinai covenant were real and tangible. Yet the unfaithfulness of the fathers did not condemn the present generation to a life under God’s curse. If they responded in repentance and faith, they would find God turning to them in blessing. This is a common theme in the exilic and postexilic prophets, who pointed toward the arrival of the new covenant (cf. Jer. 31:29–34; Ezek. 18). The old covenant, which had been such a curse to Israel because of their sin, would be replaced by a new covenant of blessing, in which God would pour out His Spirit on His people.

CHRIST IN ZECHARIAH

Zechariah gives many explicit pictures of the Messiah, the Lord Jesus Christ. In fact, the gospel writers quote chapters 9–14 more than any other biblical source as they seek to explain Christ’s suffering and death. A pattern established between the Old Testament and the New Testament is that of Jesus as Messiah fulfilling promises the Lord spoke about Himself in the Old Testament. God’s promises of what He will accomplish are realized through His Anointed One. This explains the frequent citations in the New Testament from this book. The Messiah is portrayed as the King who comes riding into Jerusalem in 9:9, 10, a passage quoted by Matthew at Jesus’ triumphal entry (Matt. 21:1–11). The reference to looking “on him whom they have pierced” in 12:10 points to Christ’s suffering and death on the cross (John 19:37). The Messiah’s betrayal and death are further spoken of in 13:7 as the rejection of the Good Shepherd (Matt. 26:31). Zechariah also develops the messianic figure of “the Branch,” who combines the offices of priest and king (3:8 note; 6:12 note).

The era of the Messiah is touched on even in other passages where the Messiah is not explicitly mentioned. The promise in 2:5, 10 of God’s dwelling in the midst of His people, along with the Feast of Booths (or Tabernacles) celebrated in 14:16–20, will find its fullest expression in the kingdom of the Messiah when the New Jerusalem comes down from heaven (Rev. 21:1–3).

HISTORY OF INTERPRETATION

Since the book is the longest of the Minor Prophets and the one that is most quoted in the New Testament, the church fathers referred to it frequently. Among them, Theodore of Mopsuestia applied a rather strict grammatical-historical approach. Many of the other church fathers took an allegorical approach and used Zechariah to make many kinds of allegorical interpretations. In contrast to this focus in the church’s early centuries, Zechariah has received less attention from Christians in recent years (Introduction to Haggai).

OUTLINE OF ZECHARIAH

I. ENCOURAGEMENT FOR THE PRESENT (CHS. 1–8)

A. Call to Repentance (1:1–6)

B. The Eight Night Visions (1:7–6:8)

1. The man among the myrtle trees (1:7–17)

2. Four horns and four craftsmen (1:18–21)

3. A man with a measuring line (ch. 2)

4. Clean garments for the high priest (ch. 3)

5. The gold lampstand and the two olive trees (ch. 4)

6. The flying scroll (5:1–4)

7. The woman in a basket (5:5–11)

8. Four chariots (6:1–8)

C. Appendix: The Crowning of Joshua as a Prophecy of the Coming Branch (6:9–15)

D. Social Problems and the Transformation of Jerusalem (chs. 7; 8)

1. The question concerning fasting (7:1–7)

2. The failure to do justice and show mercy (7:8–14)

3. God’s blessings on future Jerusalem (8:1–15)

4. The question of fasting answered (8:16–19)

5. Extension of God’s blessings to humanity (8:20–23)

II. THE FUTURE OF GOD’S KINGDOM (CHS. 9–14)

A. The First Prophetic Oracle (chs. 9–11)

1. God’s judgment on the nations (9:1–8)

2. The king’s arrival in Jerusalem (9:9, 10)

3. The coming of God the King from the south (9:11–17)

4. The shepherd-king’s destruction of idols (ch. 10)

5. A poem on the destruction of proud nations (11:1–3)

6. A picture of the foolish shepherd (11:4–17)

B. The Second Prophetic Oracle (chs. 12–14)

1. God’s judgment on the nations and the salvation of Jerusalem (12:1–9)

2. The mourning of God’s people in Jerusalem (12:10–14)

3. The cleansing of the land of Judah (13:1–6)

4. The stricken shepherd (13:7–9)

5. The war against Jerusalem (14:1–15)

6. The final celebration of the feast of booths (14:16–20)

A CALL TO RETURN TO THE LORD

1  In the eighth month, in the second year of Darius, the word of the LORD came to the prophet Zechariah, the son of Berechiah, son of Iddo, saying, [2] “The LORD was very angry with your fathers. [3] Therefore say to them, Thus declares the LORD of hosts: Return to me, says the LORD of hosts, and I will return to you, says the LORD of hosts. [4] Do not be like your fathers, to whom the former prophets cried out, ‘Thus says the LORD of hosts, Return from your evil ways and from your evil deeds.’ But they did not hear or pay attention to me, declares the LORD. [5] Your fathers, where are they? And the prophets, do they live forever? [6] But my words and my statutes, which I commanded my servants the prophets, did they not overtake your fathers? So they repented and said, ‘As the LORD of hosts purposed to deal with us for our ways and deeds, so has he dealt with us.’”

A VISION OF A HORSEMAN

[7] On the twenty-fourth day of the eleventh month, which is the month of Shebat, in the second year of Darius, the word of the LORD came to the prophet Zechariah, the son of Berechiah, son of Iddo, saying, [8] “I saw in the night, and behold, a man riding on a red horse! He was standing among the myrtle trees in the glen, and behind him were red, sorrel, and white horses. [9] Then I said, ‘What are these, my lord?’ The angel who talked with me said to me, ‘I will show you what they are.’ 10 So the man who was standing among the myrtle trees answered, ‘These are they whom the LORD has sent to patrol the earth.’ [11] And they answered the angel of the LORD who was standing among the myrtle trees, and said, ‘We have patrolled the earth, and behold, all the earth remains at rest.’ [12] Then the angel of the LORD said, ‘O LORD of hosts, how long will you have no mercy on Jerusalem and the cities of Judah, against which you have been angry these seventy years?’ [13] And the LORD answered gracious and comforting words to the angel who talked with me. [14] So the angel who talked with me said to me, ‘Cry out, Thus says the LORD of hosts: I am exceedingly jealous for Jerusalem and for Zion. [15]  And I am exceedingly angry with the nations that are at ease; for while I was angry but a little, they furthered the disaster. [16] Therefore, thus says the LORD, I have returned to Jerusalem with mercy; my house shall be built in it, declares the LORD of hosts, and the measuring line shall be stretched out over Jerusalem. [17] Cry out again, Thus says the LORD of hosts: My cities shall again overflow with prosperity, and the LORD will again comfort Zion and again choose Jerusalem.’”

A VISION OF HORNS AND CRAFTSMEN

[18] [1] And I lifted my eyes and saw, and behold, four horns! 19 And I said to the angel who talked with me, “What are these?” And he said to me, “These are the horns that have scattered Judah, Israel, and Jerusalem.” 20 Then the LORD showed me four craftsmen. [21] And I said, “What are these coming to do?” He said, “These are the horns that scattered Judah, so that no one raised his head. And these have come to terrify them, to cast down the horns of the nations who lifted up their horns against the land of Judah to scatter it.”

A VISION OF A MAN WITH A MEASURING LINE

2  [2] And I lifted my eyes and saw, and behold, a man with a measuring line in his hand! 2 Then I said, “Where are you going?” And he said to me, “To measure Jerusalem, to see what is its width and what is its length.” 3 And behold, the angel who talked with me came forward, and another angel came forward to meet him [4] and said to him, “Run, say to that young man, ‘Jerusalem shall be inhabited as villages without walls, because of the multitude of people and livestock in it. [5] And I will be to her a wall of fire all around, declares the LORD, and I will be the glory in her midst.’”

[6] Up! Up! Flee from the land of the north, declares the LORD. For I have spread you abroad as the four winds of the heavens, declares the LORD. 7 Up! Escape to Zion, you who dwell with the daughter of Babylon. [8] For thus said the LORD of hosts, after his glory sent me [1] to the nations who plundered you, for he who touches you touches the apple of his eye: 9 “Behold, I will shake my hand over them, and they shall become plunder for those who served them. Then you will know that the LORD of hosts has sent me. [10] Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the LORD. [11]  And many nations shall join themselves to the LORD in that day, and shall be my people. And I will dwell in your midst, and you shall know that the LORD of hosts has sent me to you. [12] And the LORD will inherit Judah as his portion in the holy land, and will again choose Jerusalem.”

[13] Be silent, all flesh, before the LORD, for he has roused himself from his holy dwelling.

A VISION OF JOSHUA THE HIGH PRIEST

3  Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan [2] standing at his right hand to accuse him. [2] And the LORD said to Satan, “The LORD rebuke you, O Satan! The LORD who has chosen Jerusalem rebuke you! Is not this a brand [3] plucked from the fire?” [3] Now Joshua was standing before the angel, clothed with filthy garments. [4] And the angel said to those who were standing before him, “Remove the filthy garments from him.” And to him he said, “Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.” [5] And I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments. And the angel of the LORD was standing by.

6 And the angel of the LORD solemnly assured Joshua, 7 “Thus says the LORD of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here. [8] Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch. [9] For behold, on the stone that I have set before Joshua, on a single stone with seven eyes, [1] I will engrave its inscription, declares the LORD of hosts, and I will remove the iniquity of this land in a single day. [10] In that day, declares the LORD of hosts, every one of you will invite his neighbor to come under his vine and under his fig tree.”

A VISION OF A GOLDEN LAMPSTAND

4  And the angel who talked with me came again and woke me, like a man who is awakened out of his sleep. [2] And he said to me, “What do you see?” I said, “I see, and behold, a lampstand all of gold, with a bowl on the top of it, and seven lamps on it, with seven lips on each of the lamps that are on the top of it. [3] And there are two olive trees by it, one on the right of the bowl and the other on its left.” [4] And I said to the angel who talked with me, “What are these, my lord?” 5 Then the angel who talked with me answered and said to me, “Do you not know what these are?” I said, “No, my lord.” [6] Then he said to me, “This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my Spirit, says the LORD of hosts. [7] Who are you, O great mountain? Before Zerubbabel you shall become a plain. And he shall bring forward the top stone amid shouts of ‘Grace, grace to it!’”

8 Then the word of the LORD came to me, saying, [9] “The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it. Then you will know that the LORD of hosts has sent me to you. [10] For whoever has despised the day of small things shall rejoice, and shall see the plumb line in the hand of Zerubbabel.

“These seven are the eyes of the LORD, which range through the whole earth.” 11 Then I said to him, “What are these two olive trees on the right and the left of the lampstand?” [12] And a second time I answered and said to him, “What are these two branches of the olive trees, which are beside the two golden pipes from which the golden oil [1] is poured out?” 13 He said to me, “Do you not know what these are?” I said, “No, my lord.” [14] Then he said, “These are the two anointed ones [2] who stand by the Lord of the whole earth.”

A VISION OF A FLYING SCROLL

5  Again I lifted my eyes and saw, and behold, a flying scroll! [2] And he said to me, “What do you see?” I answered, “I see a flying scroll. Its length is twenty cubits, and its width ten cubits.” [3] [3] Then he said to me, “This is the curse that goes out over the face of the whole land. For everyone who steals shall be cleaned out according to what is on one side, and everyone who swears falsely [4] shall be cleaned out according to what is on the other side. [4] I will send it out, declares the LORD of hosts, and it shall enter the house of the thief, and the house of him who swears falsely by my name. And it shall remain in his house and consume it, both timber and stones.”

A VISION OF A WOMAN IN A BASKET

[5] Then the angel who talked with me came forward and said to me, “Lift your eyes and see what this is that is going out.” [6] And I said, “What is it?” He said, “This is the basket [5] that is going out.” And he said, “This is their iniquity [6] in all the land.” [7] And behold, the leaden cover was lifted, and there was a woman sitting in the basket! [8] And he said, “This is Wickedness.” And he thrust her back into the basket, and thrust down the leaden weight on its opening.

[9] Then I lifted my eyes and saw, and behold, two women coming forward! The wind was in their wings. They had wings like the wings of a stork, and they lifted up the basket between earth and heaven. 10 Then I said to the angel who talked with me, “Where are they taking the basket?” [11] He said to me, “To the land of Shinar, to build a house for it. And when this is prepared, they will set the basket down there on its base.”

A VISION OF FOUR CHARIOTS

6  Again I lifted my eyes and saw, and behold, four chariots came out from between two mountains. And the mountains were mountains of bronze. 2 The first chariot had red horses, the second black horses, 3 the third white horses, and the fourth chariot dappled horses—all of them strong. [1] 4 Then I answered and said to the angel who talked with me, “What are these, my lord?” [5] And the angel answered and said to me, “These are going out to the four winds of heaven, after presenting themselves before the Lord of all the earth. 6 The chariot with the black horses goes toward the north country, the white ones go after them, and the dappled ones go toward the south country.” [7] When the strong horses came out, they were impatient to go and patrol the earth. And he said, “Go, patrol the earth.” So they patrolled the earth. [8] Then he cried to me, “Behold, those who go toward the north country have set my Spirit at rest in the north country.”

THE CROWN AND THE TEMPLE

[9] And the word of the LORD came to me: [10] “Take from the exiles Heldai, Tobijah, and Jedaiah, who have arrived from Babylon, and go the same day to the house of Josiah, the son of Zephaniah. [11] Take from them silver and gold, and make a crown, and set it on the head of Joshua, the son of Jehozadak, the high priest. [12] And say to him, ‘Thus says the LORD of hosts, “Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD. [13] It is he who shall build the temple of the LORD and shall bear royal honor, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both.”’ 14 And the crown shall be in the temple of the LORD as a reminder to Helem, [2] Tobijah, Jedaiah, and Hen the son of Zephaniah.

[15] “And those who are far off shall come and help to build the temple of the LORD.  And you shall know that the LORD of hosts has sent me to you. And this shall come to pass, if you will diligently obey the voice of the LORD your God.”

A CALL FOR JUSTICE AND MERCY

7  In the fourth year of King Darius, the word of the LORD came to Zechariah on the fourth day of the ninth month, which is Chislev. [2] Now the people of Bethel had sent Sharezer and Regem-melech and their men to entreat the favor of the LORD, 3 saying to the priests of the house of the LORD of hosts and the prophets, “Should I weep and abstain in the fifth month, as I have done for so many years?”

4 Then the word of the LORD of hosts came to me: [5] “Say to all the people of the land and the priests, When you fasted and mourned in the fifth month and in the seventh, for these seventy years, was it for me that you fasted? 6  And when you eat and when you drink, do you not eat for yourselves and drink for yourselves? [7] Were not these the words that the LORD proclaimed by the former prophets, when Jerusalem was inhabited and prosperous, with her cities around her, and the South and the lowland were inhabited?”

8 And the word of the LORD came to Zechariah, saying, [9] “Thus says the LORD of hosts, Render true judgments, show kindness and mercy to one another, [10] do not oppress the widow, the fatherless, the sojourner, or the poor, and let none of you devise evil against another in your heart.” [11] But they refused to pay attention and turned a stubborn shoulder and stopped their ears that they might not hear. [1] 12 They made their hearts diamond-hard lest they should hear the law and the words that the LORD of hosts had sent by his Spirit through the former prophets. Therefore great anger came from the LORD of hosts. [13] “As I [2] called, and they would not hear, so they called, and I would not hear,” says the LORD of hosts, [14] “and I scattered them with a whirlwind among all the nations that they had not known. Thus the land they left was desolate, so that no one went to and fro, and the pleasant land was made desolate.”

THE COMING PEACE AND PROSPERITY OF ZION

8  And the word of the LORD of hosts came, saying, [2] “Thus says the LORD of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great wrath. [3] Thus says the LORD: I have returned to Zion and will dwell in the midst of Jerusalem, and Jerusalem shall be called the faithful city, and the mountain of the LORD of hosts, the holy mountain. [4] Thus says the LORD of hosts: Old men and old women shall again sit in the streets of Jerusalem, each with staff in hand because of great age. [5] And the streets of the city shall be full of boys and girls playing in its streets. [6] Thus says the LORD of hosts: If it is marvelous in the sight of the remnant of this people in those days, should it also be marvelous in my sight, declares the LORD of hosts? [7] Thus says the LORD of hosts: Behold, I will save my people from the east country and from the west country, [8] and I will bring them to dwell in the midst of Jerusalem.  And they shall be my people, and I will be their God, in faithfulness and in righteousness.”

9 Thus says the LORD of hosts: “Let your hands be strong, you who in these days have been hearing these words from the mouth of the prophets who were present on the day that the foundation of the house of the LORD of hosts was laid, that the temple might be built. 10 For before those days there was no wage for man or any wage for beast, neither was there any safety from the foe for him who went out or came in, for I set every man against his neighbor. 11 But now I will not deal with the remnant of this people as in the former days, declares the LORD of hosts. [12] For there shall be a sowing of peace. The vine shall give its fruit, and the ground shall give its produce, and the heavens shall give their dew.  And I will cause the remnant of this people to possess all these things. [13] And as you have been a byword of cursing among the nations, O house of Judah and house of Israel, so will I save you, and you shall be a blessing. Fear not, but let your hands be strong.”

14 For thus says the LORD of hosts: “As I purposed to bring disaster to you when your fathers provoked me to wrath, and I did not relent, says the LORD of hosts, [15] so again have I purposed in these days to bring good to Jerusalem and to the house of Judah; fear not. [16] These are the things that you shall do: Speak the truth to one another; render in your gates judgments that are true and make for peace; [17] do not devise evil in your hearts against one another, and love no false oath, for all these things I hate, declares the LORD.”

18 And the word of the LORD of hosts came to me, saying, [19] “Thus says the LORD of hosts: The fast of the fourth month and the fast of the fifth and the fast of the seventh and the fast of the tenth shall be to the house of Judah seasons of joy and gladness and cheerful feasts. Therefore love truth and peace.

[20] “Thus says the LORD of hosts: Peoples shall yet come, even the inhabitants of many cities. 21 The inhabitants of one city shall go to another, saying, ‘Let us go at once to entreat the favor of the LORD and to seek the LORD of hosts; I myself am going.’ [22] Many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem and to entreat the favor of the LORD. [23] Thus says the LORD of hosts: In those days ten men from the nations of every tongue shall take hold of the robe of a Jew, saying, ‘Let us go with you, for we have heard that God is with you.’”

JUDGMENT ON ISRAEL’S ENEMIES

9  The oracle of the word of the LORD is against the land of Hadrach

and Damascus is its resting place.

For the LORD has an eye on mankind

and on all the tribes of Israel, [1]

[2] and on Hamath also, which borders on it,

Tyre and Sidon, though they are very wise.

3 Tyre has built herself a rampart

and heaped up silver like dust,

and fine gold like the mud of the streets.

[4] But behold, the Lord will strip her of her possessions

and strike down her power on the sea,

and she shall be devoured by fire.

[5] Ashkelon shall see it, and be afraid;

Gaza too, and shall writhe in anguish;

Ekron also, because its hopes are confounded.

The king shall perish from Gaza;

Ashkelon shall be uninhabited;

6 a mixed people [2] shall dwell in Ashdod,

and I will cut off the pride of Philistia.

7 I will take away its blood from its mouth,

and its abominations from between its teeth;

it too shall be a remnant for our God;

it shall be like a clan in Judah,

and Ekron shall be like the Jebusites.

[8] Then I will encamp at my house as a guard,

so that none shall march to and fro;

no oppressor shall again march over them,

for now I see with my own eyes.

THE COMING KING OF ZION

[9] Rejoice greatly, O daughter of Zion!

Shout aloud, O daughter of Jerusalem!

Behold, your king is coming to you;

righteous and having salvation is he,

humble and mounted on a donkey,

on a colt, the foal of a donkey.

[10] I will cut off the chariot from Ephraim

and the war horse from Jerusalem;

and the battle bow shall be cut off,

and he shall speak peace to the nations;

his rule shall be from sea to sea,

and from the River to the ends of the earth.

[11] As for you also, because of the blood of my covenant with you,

I will set your prisoners free from the waterless pit.

12 Return to your stronghold, O prisoners of hope;

today I declare that I will restore to you double.

[13] For I have bent Judah as my bow;

I have made Ephraim its arrow.

I will stir up your sons, O Zion,

against your sons, O Greece,

and wield you like a warrior’s sword.

THE LORD WILL SAVE HIS PEOPLE

[14] Then the LORD will appear over them,

and his arrow will go forth like lightning;

the Lord GOD will sound the trumpet

and will march forth in the whirlwinds of the south.

[15] The LORD of hosts will protect them,

and they shall devour, and tread down the sling stones,

and they shall drink and roar as if drunk with wine,

and be full like a bowl,

drenched like the corners of the altar.

[16] On that day the LORD their God will save them,

as the flock of his people;

for like the jewels of a crown

they shall shine on his land.

17 For how great is his goodness, and how great his beauty!

Grain shall make the young men flourish,

and new wine the young women.

THE RESTORATION FOR JUDAH AND ISRAEL

10  Ask rain from the LORD

in the season of the spring rain,

from the LORD who makes the storm clouds,

and he will give them showers of rain,

to everyone the vegetation in the field.

[2] For the household gods utter nonsense,

and the diviners see lies;

they tell false dreams

and give empty consolation.

Therefore the people wander like sheep;

they are afflicted for lack of a shepherd.

[3] “My anger is hot against the shepherds,

and I will punish the leaders; [1]

for the LORD of hosts cares for his flock, the house of Judah,

and will make them like his majestic steed in battle.

[4] From him shall come the cornerstone,

from him the tent peg,

from him the battle bow,

from him every ruler— all of them together.

5 They shall be like mighty men in battle,

trampling the foe in the mud of the streets;

they shall fight because the LORD is with them,

and they shall put to shame the riders on horses.

[6] “I will strengthen the house of Judah,

and I will save the house of Joseph.

I will bring them back because I have compassion on them,

and they shall be as though I had not rejected them,

for I am the LORD their God and I will answer them.

7 Then Ephraim shall become like a mighty warrior,

and their hearts shall be glad as with wine.

Their children shall see it and be glad;

their hearts shall rejoice in the LORD.

[8] “I will whistle for them and gather them in,

for I have redeemed them,

and they shall be as many as they were before.

9 Though I scattered them among the nations,

yet in far countries they shall remember me,

and with their children they shall live and return.

[10] I will bring them home from the land of Egypt,

and gather them from Assyria,

and I will bring them to the land of Gilead and to Lebanon,

till there is no room for them.

11 He shall pass through the sea of troubles

and strike down the waves of the sea,

and all the depths of the Nile shall be dried up.

The pride of Assyria shall be laid low,

and the scepter of Egypt shall depart.

[12] I will make them strong in the LORD,

and they shall walk in his name,”

declares the LORD.

THE FLOCK DOOMED TO SLAUGHTER

11  Open your doors, O Lebanon,

that the fire may devour your cedars!

[2] Wail, O cypress, for the cedar has fallen,

for the glorious trees are ruined!

Wail, oaks of Bashan,

for the thick forest has been felled!

3 The sound of the wail of the shepherds,

for their glory is ruined!

The sound of the roar of the lions,

for the thicket of the Jordan is ruined!

[4] Thus said the LORD my God: “Become shepherd of the flock doomed to slaughter. 5 Those who buy them slaughter them and go unpunished, and those who sell them say, ‘Blessed be the LORD, I have become rich,’ and their own shepherds have no pity on them. [6] For I will no longer have pity on the inhabitants of this land, declares the LORD. Behold, I will cause each of them to fall into the hand of his neighbor, and each into the hand of his king, and they shall crush the land, and I will deliver none from their hand.”

[7] So I became the shepherd of the flock doomed to be slaughtered by the sheep traders. And I took two staffs, one I named Favor, the other I named Union.  And I tended the sheep. [8] In one month I destroyed the three shepherds. But I became impatient with them, and they also detested me. [9] So I said, “I will not be your shepherd. What is to die, let it die. What is to be destroyed, let it be destroyed. And let those who are left devour the flesh of one another.” [10] And I took my staff Favor, and I broke it, annulling the covenant that I had made with all the peoples. 11 So it was annulled on that day, and the sheep traders, who were watching me, knew that it was the word of the LORD. [12] Then I said to them, “If it seems good to you, give me my wages; but if not, keep them.” And they weighed out as my wages thirty pieces of silver. [13] Then the LORD said to me, “Throw it to the potter”— the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the LORD, to the potter. [14] Then I broke my second staff Union, annulling the brotherhood between Judah and Israel.

[15] Then the LORD said to me, “Take once more the equipment of a foolish shepherd. 16 For behold, I am raising up in the land a shepherd who does not care for those being destroyed, or seek the young or heal the maimed or nourish the healthy, but devours the flesh of the fat ones, tearing off even their hoofs.

17 “Woe to my worthless shepherd,

who deserts the flock!

May the sword strike his arm

and his right eye!

Let his arm be wholly withered,

his right eye utterly blinded!”

THE LORD WILL GIVE SALVATION

12  The oracle of the word of the LORD concerning Israel: Thus declares the LORD, who stretched out the heavens and founded the earth and formed the spirit of man within him: [2] “Behold, I am about to make Jerusalem a cup of staggering to all the surrounding peoples. The siege of Jerusalem will also be against Judah. [3] On that day I will make Jerusalem a heavy stone for all the peoples.  All who lift it will surely hurt themselves. And all the nations of the earth will gather against it. [4] On that day, declares the LORD, I will strike every horse with panic, and its rider with madness. But for the sake of the house of Judah I will keep my eyes open, when I strike every horse of the peoples with blindness. 5 Then the clans of Judah shall say to themselves, ‘The inhabitants of Jerusalem have strength through the LORD of hosts, their God.’

[6] “On that day I will make the clans of Judah like a blazing pot in the midst of wood, like a flaming torch among sheaves. And they shall devour to the right and to the left all the surrounding peoples, while Jerusalem shall again be inhabited in its place, in Jerusalem.

7 “And the LORD will give salvation to the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not surpass that of Judah. [8] On that day the LORD will protect the inhabitants of Jerusalem, so that the feeblest among them on that day shall be like David, and the house of David shall be like God, like the angel of the LORD, going before them. 9  And on that day I will seek to destroy all the nations that come against Jerusalem.

HIM WHOM THEY HAVE PIERCED

[10] “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn. [11] On that day the mourning in Jerusalem will be as great as the mourning for Hadad-rimmon in the plain of Megiddo. [12] The land shall mourn, each family [1] by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of Nathan by itself, and their wives by themselves; 13 the family of the house of Levi by itself, and their wives by themselves; the family of the Shimeites by itself, and their wives by themselves; 14 and all the families that are left, each by itself, and their wives by themselves.

13  “On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.

IDOLATRY CUT OFF

[2] “And on that day, declares the LORD of hosts, I will cut off the names of the idols from the land, so that they shall be remembered no more. And also I will remove from the land the prophets and the spirit of uncleanness. [3] And if anyone again prophesies, his father and mother who bore him will say to him, ‘You shall not live, for you speak lies in the name of the LORD.’ And his father and mother who bore him shall pierce him through when he prophesies.

[4] “On that day every prophet will be ashamed of his vision when he prophesies. He will not put on a hairy cloak in order to deceive, 5 but he will say, ‘I am no prophet, I am a worker of the soil, for a man sold me in my youth.’ [1] [6] And if one asks him, ‘What are these wounds on your back?’ [2] he will say, ‘The wounds I received in the house of my friends.’

THE SHEPHERD STRUCK

[7] “Awake, O sword, against my shepherd,

against the man who stands next to me,”

declares the LORD of hosts.

“Strike the shepherd, and the sheep will be scattered;

I will turn my hand against the little ones.

[8] In the whole land, declares the LORD,

two thirds shall be cut off and perish,

and one third shall be left alive.

[9] And I will put this third into the fire,

and refine them as one refines silver,

and test them as gold is tested.

They will call upon my name,

and I will answer them.

I will say, ‘They are my people’;

and they will say, ‘The LORD is my God.’”

THE COMING DAY OF THE LORD

14  Behold, a day is coming for the LORD, when the spoil taken from you will be divided in your midst. [2] For I will gather all the nations against Jerusalem to battle, and the city shall be taken and the houses plundered and the women raped. Half of the city shall go out into exile, but the rest of the people shall not be cut off from the city. 3 Then the LORD will go out and fight against those nations as when he fights on a day of battle. [4] On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east, and the Mount of Olives shall be split in two from east to west by a very wide valley, so that one half of the Mount shall move northward, and the other half southward. [5] And you shall flee to the valley of my mountains, for the valley of the mountains shall reach to Azal. And you shall flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the LORD my God will come, and all the holy ones with him.

6 On that day there shall be no light, cold, or frost. [3] [7]  And there shall be a unique [4] day, which is known to the LORD, neither day nor night, but at evening time there shall be light.

[8] On that day living waters shall flow out from Jerusalem, half of them to the eastern sea [1] and half of them to the western sea. [2] It shall continue in summer as in winter.

[9] And the LORD will be king over all the earth. On that day the LORD will be one and his name one.

[10] The whole land shall be turned into a plain from Geba to Rimmon south of Jerusalem. But Jerusalem shall remain aloft on its site from the Gate of Benjamin to the place of the former gate, to the Corner Gate, and from the Tower of Hananel to the king’s winepresses. 11 And it shall be inhabited, for there shall never again be a decree of utter destruction. [3] Jerusalem shall dwell in security.

[12] And this shall be the plague with which the LORD will strike all the peoples that wage war against Jerusalem: their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths.

13 And on that day a great panic from the LORD shall fall on them, so that each will seize the hand of another, and the hand of the one will be raised against the hand of the other. 14 Even Judah will fight at Jerusalem. And the wealth of all the surrounding nations shall be collected, gold, silver, and garments in great abundance. [15] And a plague like this plague shall fall on the horses, the mules, the camels, the donkeys, and whatever beasts may be in those camps.

[16] Then everyone who survives of all the nations that have come against Jerusalem shall go up year after year to worship the King, the LORD of hosts, and to keep the Feast of Booths. [17] And if any of the families of the earth do not go up to Jerusalem to worship the King, the LORD of hosts, there will be no rain on them. 18 And if the family of Egypt does not go up and present themselves, then on them there shall be no rain; [4] there shall be the plague with which the LORD afflicts the nations that do not go up to keep the Feast of Booths. [19] This shall be the punishment to Egypt and the punishment to all the nations that do not go up to keep the Feast of Booths.

[20] And on that day there shall be inscribed on the bells of the horses, “Holy to the LORD.” And the pots in the house of the LORD shall be as the bowls before the altar. 21 And every pot in Jerusalem and Judah shall be holy to the LORD of hosts, so that all who sacrifice may come and take of them and boil the meat of the sacrifice in them. And there shall no longer be a trader [5] in the house of the LORD of hosts on that day.

STUDY NOTES FOR ZECHARIAH 1

STUDY NOTE FOR ZECHARIAH 1:1–6 Zechariah sets the stage for the record of night visions that follows in 1:7–6:8.

1:1 the eighth month, in the second year of Darius. October–November 520 B.C. Cf. the dates in Hag. 1:1, 15 to see how the two prophets ministered during the same time (cf. Zech. 8:9). Zechariah began his ministry two months after the returnees from Babylon began to rebuild the temple. This is the first of three dates in chs. 1–8, dividing these chapters into three sections: 1:1–6; 1:7–6:15; and 7:1–8:23.

Zechariah, the son of Berechiah. See Introduction: Title and Author; Date and Occasion. His name means “the LORD remembers.”

Iddo. A man by this name led one of the priestly families who returned with Zerubbabel (Neh. 12:4). Like some of the other prophets, Zechariah possibly came from a priestly family. BACK TO ZECHARIAH 1:1

STUDY NOTE FOR ZECHARIAH 1:2 The LORD was very angry with your fathers. Verses 2–6 are a preface to the eight night visions of 1:7–6:8. They introduce a key distinction between the past and the present. The Lord was very angry with their fathers, the generations prior to the exile, because of their failure to repent in response to the prophets’ preaching. However, a different outcome is possible for the postexilic generation if the people respond and repent. BACK TO ZECHARIAH 1:2

STUDY NOTE FOR ZECHARIAH 1:3 the LORD of hosts. A divine title used extensively by the postexilic prophets Zechariah, Haggai, and Malachi. It has military connotations (God as leader of Israel’s armies; cf. 1 Sam. 17:45), but it also highlights God’s sovereign kingship and power over all creation.

Return to me ... I will return. Repentance involves a wholehearted turning away from sin and a turning to God. God’s return will then bless His people with His presence (1:16; 2:11). The people have physically returned from exile, but they have not yet been transformed spiritually. BACK TO ZECHARIAH 1:3

STUDY NOTE FOR ZECHARIAH 1:4 the former prophets. The preexilic prophets (e.g., Isaiah, Jeremiah).

Return from your evil ways. As well as being a general summary of the preaching of all of the prophets, this quotation almost exactly matches Jer. 25:4, 5.

they did not hear or pay attention to me. Their fathers showed obstinacy and rebellion (2 Kin. 17:13–15). As a consequence, the curses of the covenant (Deut. 28:15–68) came upon them for their disobedience. BACK TO ZECHARIAH 1:4

STUDY NOTE FOR ZECHARIAH 1:5 Your fathers ... the prophets. Both obedient and disobedient alike suffered and perished in the catastrophe of the fall of Jerusalem. Even the prophets do not live forever, unlike the Lord’s word, which they proclaim (see v. 6). BACK TO ZECHARIAH 1:5

STUDY NOTE FOR ZECHARIAH 1:6 my servants the prophets. See note on Is. 20:3.

they repented. See Neh. 9:1–10:27. Unlike their fathers, who listened to the preaching of the prophets without a response and so faced judgment, Zechariah’s hearers repent. They can therefore expect to find the Lord turning to them as well (see v. 3).

purposed to deal with us. The Hb. word suggests that God’s punishment of the preexilic fathers was in accord with a plan. BACK TO ZECHARIAH 1:6

STUDY NOTE FOR ZECHARIAH 1:7–17 These verses record the first of eight night visions that Zechariah saw in the course of one night (v. 8). The visions are organized so that the first and last (6:1–8) correspond to one another in the imagery of horses and chariots. This first one emphasizes God’s commitment to His covenant people; He is the rebuilder of Jerusalem and its protector against pagan forces in the outside world. The vision calls God’s people to look beyond their present circumstances and place their trust in the promises of God.

1:7 the twenty-fourth day of the eleventh month. Like Haggai, Zechariah’s visions are carefully dated, all of them occurring on this day, during the night. BACK TO ZECHARIAH 1:7

STUDY NOTE FOR ZECHARIAH 1:8 in the night ... among the myrtle trees in the glen. The horses and horsemen are carefully concealed from normal view among evergreen bushes in dark surroundings. These are the Lord’s scouts sent out to patrol the earth and observe what is happening while remaining hidden themselves.

red horse ... red, sorrel, and white. The significance of these colors is uncertain. Hebrew has fewer color terms than English; as a result, “red” is a normal color for a horse. BACK TO ZECHARIAH 1:8

STUDY NOTE FOR ZECHARIAH 1:9 angel who talked with me. This interpreting angel (1:19; 2:3; 3:1; 4:1) should be distinguished from the “Angel of the Lord” (v. 12 note; 3:1). The interpretations he gives should be used as a guide to understanding the meaning of the visions. BACK TO ZECHARIAH 1:9

STUDY NOTE FOR ZECHARIAH 1:11 all the earth remains at rest. The self-assured nations stand in contrast to the Jewish state struggling under Persian rule. Yet God assures His people that these proud nations will experience judgment (cf. Obadiah’s words about Edom’s false security, Obad. 3, 4, 8). BACK TO ZECHARIAH 1:11

STUDY NOTE FOR ZECHARIAH 1:12 the angel of the LORD. See note on Gen. 16:7. Many, though not all, scholars identify this angel with the “man riding on a red horse” (v. 8).

seventy years. A reference to the prophecy of Jer. 25:11, 12, where the Babylonian exile was announced. BACK TO ZECHARIAH 1:12

STUDY NOTE FOR ZECHARIAH 1:13 gracious and comforting words. Words that reflect God’s love for His people and reaffirm His commitment not to forsake them (Heb. 13:5). The Lord not only sees what is happening, but He also cares about the needs of His people. BACK TO ZECHARIAH 1:13

STUDY NOTE FOR ZECHARIAH 1:14 I am exceedingly jealous for Jerusalem. The first expression of the theme of God’s jealousy in the book (8:2). God’s zealous love for His chosen people moves Him to act in their behalf. A similar theme is expressed in Zeph. 3:9–20. BACK TO ZECHARIAH 1:14

STUDY NOTE FOR ZECHARIAH 1:15 I am exceedingly angry with the nations. Notice the contrast with v. 2, where God’s past anger with His own people is expressed. Here God’s love for His own (v. 14) moves Him to protect them by bringing judgment on the nations who have persecuted His people beyond measure. BACK TO ZECHARIAH 1:15

STUDY NOTE FOR ZECHARIAH 1:16 my house shall be built in it. The building work on the temple, begun under Haggai, is a key mark of the Lord’s favor and determination to dwell with His people. BACK TO ZECHARIAH 1:16

STUDY NOTE FOR ZECHARIAH 1:17 the LORD will again ... choose Jerusalem. A common theme in the visions (2:12; 3:2). God’s choice of Jerusalem distinguishes it from all other cities. The result of His choice is to bring prosperity to Judah (“My cities shall again overflow with prosperity”). The repeated use of “again” reminds Zechariah’s hearers that this blessing has been nothing less than the Lord’s plan for His people from the very beginning. BACK TO ZECHARIAH 1:17

STUDY NOTE FOR ZECHARIAH 1:18–21 The second vision focuses on the four horns. The “horn” was a symbol of power and pride in the ancient Near East (Ps. 75:4, 5). This vision is the counterpart of the first: Zion will be rebuilt, and the nations that feel secure will be destroyed. The identification of the four horns could be the same as those of Daniel’s prophecies (Dan. 2:36–45; 7:17–28), and so the horns correspond either to Babylonia, Medo-Persia, Greece, and Rome, or to Assyria, Babylon, Egypt, and Persia (10:10, 11). The horns could also have a broader significance and refer to “the four corners of the earth” (Rev. 20:8). That is, they could refer to all of the world powers that elevate themselves against God’s people at whatever time in history. This would then match the significance of the number four in the description of the craftsmen. BACK TO ZECHARIAH 1:18

STUDY NOTE FOR ZECHARIAH 1:21 cast down the horns of the nations. The four craftsmen come to overthrow the power of the nations. This is symbolic of God’s judgment coming on the nations that have persecuted His people. BACK TO ZECHARIAH 1:21

STUDY NOTES FOR ZECHARIAH 2

STUDY NOTE FOR ZECHARIAH 2:1–5 Zechariah’s third vision describes a man with a measuring line. This vision emphasizes God’s protection of His people with His own personal presence (v. 5 notes). Jerusalem’s walls are not rebuilt yet, and the city is subject to attack from roving bands.

2:1 a measuring line. An implement that symbolized rebuilding in Jeremiah’s portrayal of a restored Jerusalem (Jer. 31:39). The act of measuring is a precursor to building. The word is different from the more general term used in Zech. 1:16. BACK TO ZECHARIAH 2:1

STUDY NOTE FOR ZECHARIAH 2:4 without walls. The OT prophets envision a time when Jerusalem will be the center of worship for the nations (v. 11; 8:20–23; Is. 2:1–4) and the city will overflow with people. The youth’s measuring task will thus be fruitless because the city’s boundaries will be infinitely expandable to accommodate the needs of the population.

multitude of people and livestock. See note on v. 11. BACK TO ZECHARIAH 2:4

STUDY NOTE FOR ZECHARIAH 2:5 a wall of fire all around. The prophets portray the day of full restoration as a second exodus with the imagery of the pillar of fire (Is. 4:5, 6). As Israel was once protected from her enemies by God Himself, so He will again guard her from oppressors. The obvious drawback of Jerusalem being unwalled is thus alleviated.

the glory. God’s presence is far more than protection; it is the source of all blessing for His people. The essence of the renewed covenant is, “I will be their God, and they shall be my people” (Jer. 31:33). The return of God’s glory to His chosen city is a key theme in Ezek. 43. Like the tabernacle (Ex. 40:34, 35) and the temple (1 Kin. 8:11), Jerusalem will be filled with God’s glory. BACK TO ZECHARIAH 2:5

STUDY NOTE FOR ZECHARIAH 2:6–13 In this section, the prophet speaks to the Jews in Babylon (vv. 6–9) and in Jerusalem (vv. 10–13).

2:6 the land of the north. Babylon. Even though it is geographically east of Judah, it is regarded as being in the north by Zechariah’s contemporaries since that is the direction from which travelers from Babylon approach Judah.

I have spread you abroad. A reference to God’s judgment of Judah in the exile as punishment for covenant disobedience (Deut. 28:36, 49, 50). The time of judgment is over; the time of restoration has come (v. 7).

the four winds of the heavens. The four points of the compass. BACK TO ZECHARIAH 2:6

STUDY NOTE FOR ZECHARIAH 2:8 the apple of his eye. See note on Deut. 32:10. BACK TO ZECHARIAH 2:8

STUDY NOTE FOR ZECHARIAH 2:10 I will dwell in your midst. This promise assumes the sanctification of the people and land through the blood of the everlasting covenant (3:9 and 8:8 notes; Heb. 13:20). BACK TO ZECHARIAH 2:10

STUDY NOTE FOR ZECHARIAH 2:11 many nations. The extent of the vision transcends anything the Jews could accomplish in their day. The vision captures a time when salvation will not be limited to the Jewish nation but will extend God’s grace to the world (cf. Is. 56:3–5). That day has come in Christ’s inauguration of the kingdom of God. BACK TO ZECHARIAH 2:11

STUDY NOTE FOR ZECHARIAH 2:12 in the holy land. An expression used only here in the Scriptures. Judah will be holy because God will dwell there (cf. Ezek. 37:26–28). Zechariah is envisioning the fullest realization of God’s promise to Abraham (Gen. 12:3; 15:5). BACK TO ZECHARIAH 2:12

STUDY NOTE FOR ZECHARIAH 2:13 Be silent. All people should revere God because of the great salvation declared in this chapter (Hab. 2:20). The nations that previously oppressed God’s people are struck dumb.

he has roused himself. For the purpose of judgment. God will both judge the nations that have oppressed His people and provide a safe home for His people. BACK TO ZECHARIAH 2:13

STUDY NOTES FOR ZECHARIAH 3

STUDY NOTE FOR ZECHARIAH 3:1–10 The fourth vision concerns Joshua, the high priest (Ezra 3:2), and deals particularly with the problem of an impure priesthood. It begins by showing God’s solution to the problem (vv. 4, 5) and ends by showing how God promises to wipe away the sin of all His people (vv. 8, 9).

3:1 A courtroom scene similar to that in Job (Job 1:6–12). Satan has come to accuse Joshua of his unworthiness for the priesthood. The Hb. term satan means “adversary” or “accuser” (text note); here it may be descriptive (i.e., not a proper name).

standing. Joshua assumes the position of the accused party in the presence of the angel of the Lord, who is serving as the judge. Accusation is a favorite ploy of Satan against believers. It differs from the conviction of the Holy Spirit. The Spirit convicts of sin in order to move us to repentance and forgiveness. Satan’s goal is condemnation and destruction, not redemption. BACK TO ZECHARIAH 3:1

STUDY NOTE FOR ZECHARIAH 3:2 brand plucked from the fire. The fire is a metaphor for the exile from which the people of God have been snatched. Amos 4:11 uses the same expression to speak of the danger from which God redeems His people. BACK TO ZECHARIAH 3:2

STUDY NOTE FOR ZECHARIAH 3:3 filthy garments. The basis of Satan’s accusations that Joshua is unworthy. If the high priest is unclean, who can make atonement for sin? If he cannot make the atonement, how can the people be forgiven? The answer is given in a twofold manner below. BACK TO ZECHARIAH 3:3

STUDY NOTE FOR ZECHARIAH 3:4 Remove the filthy garments. God makes Joshua fit for the priesthood by giving him new, clean garments. This foreshadows the work of the coming Branch (v. 8), who will fulfill a priestly function and provide clothing of righteousness from His own merit (2 Cor. 5:21; Col. 2:13, 14). BACK TO ZECHARIAH 3:4

STUDY NOTE FOR ZECHARIAH 3:5 a clean turban. The turban is part of the high priest’s dress. A new, clean turban completes the restored garments, indicating that God has taken away the reproach on the priesthood (Ex. 28:36–38). BACK TO ZECHARIAH 3:5

STUDY NOTE FOR ZECHARIAH 3:8 they are men who are a sign. These men foreshadow the coming Servant because they are priests, and He will act as a priest by making atonement for sin (v. 9 note).

my servant. A title of honor initially used for Moses (Num. 12:6–8). The term also is used as a title in Isaiah, sometimes for Israel (Is. 41:8; 44:1, 2) and sometimes (as here) for the Messiah, the Servant who will redeem His people (Is. 42:1–7; 52:13).

the Branch. A Messianic title combining the offices of priest and king (6:12 note: Is. 4:2 and note). BACK TO ZECHARIAH 3:8

STUDY NOTE FOR ZECHARIAH 3:9 the stone. Possibly a reference to the Messiah. Several OT passages about the stone are interpreted as messianic in the NT (Ps. 118:22; Is. 8:14; 28:16; Matt. 21:42; 1 Pet. 2:6–8). Alternatively, it may be a reference to the inscribed gemstone associated with the priestly turban in Ex. 28:36–38.

seven eyes. The mixture of images is difficult to interpret but these eyes are symbols of God’s omniscient and watchful care (also used in 4:10). If the stone is a gemstone, the word translated “eyes” may also be translated as “facets.”

remove the iniquity of this land. God will take away His people’s sin through the Branch. The priestly system in the OT was never intended actually to cover sin but only to prefigure the One who would truly deal with humanity’s sin (Heb. 10:1–18).

in a single day. The Day of Atonement (Lev. 16:30; 23:28) was an annual reminder of sin (Heb. 9:7–10), but Christ on a single day (Good Friday) made full and final atonement for the sins of God’s people (Heb. 9:11–14). BACK TO ZECHARIAH 3:9

STUDY NOTE FOR ZECHARIAH 3:10 under his vine ... fig tree. An expression for peace and prosperity (1 Kin. 4:25; Mic. 4:4). The ultimate state of God’s kingdom is in view. BACK TO ZECHARIAH 3:10

STUDY NOTES FOR ZECHARIAH 4

STUDY NOTE FOR ZECHARIAH 4:1–14 The fifth vision describes a golden lampstand and two olive trees. The main problem addressed in the visions is how the work of rebuilding the temple will be completed. God’s answer is that Joshua and Zerubbabel are only finite and limited human beings. The power for completing the task will come from God Himself. BACK TO ZECHARIAH 4:1

STUDY NOTE FOR ZECHARIAH 4:2 lampstand all of gold. The lampstand is probably used to remind the people of the lampstand in the tabernacle and the temple (Ex. 25:31), although its shape is different than the shape of the lampstand found in those sanctuaries. The lampstand represents the Lord’s favor shining on His people, and perhaps recalls the Servant who will be a “light for the nations” (Is. 42:6; 49:6).

seven lamps ... seven lips. The numbers in this verse are somewhat confusing, but they probably mean that there are seven lamps on the stand with one bowl to hold the lamp oil. Seven tubes from the bowl fed the lamps, while the bowl itself is filled from the olive trees (v. 12). BACK TO ZECHARIAH 4:2

STUDY NOTE FOR ZECHARIAH 4:3 two olive trees. See v. 14 and note. BACK TO ZECHARIAH 4:3

STUDY NOTE FOR ZECHARIAH 4:4 What are these. Zechariah’s question does not receive an immediate reply, though the angel’s counter-question suggests that he ought to know. It is answered in v. 14. BACK TO ZECHARIAH 4:4

STUDY NOTE FOR ZECHARIAH 4:6 The key verse for understanding the vision.

Zerubbabel. The previous vision addressed Joshua; here, the focus is on Zerubbabel, as is evident from the repetition of his name in vv. 6, 7, 9, 10.

Not by might ... power. Military strength or any other form of power (apart from God). God’s people are repeatedly told not to depend on military power and foreign alliances to accomplish their calling (Is. 31:1–3; Ps. 20:7–9).

by my Spirit. The Spirit of God is often portrayed in the Prophets as the One who enables God’s servants to do God’s work and overcome obstacles (cf. Hag. 2:5). Even the coming Servant of the Lord, the Messiah, is described as empowered by the Spirit (Is. 11:2; 42:1; 61:1). BACK TO ZECHARIAH 4:6

STUDY NOTE FOR ZECHARIAH 4:7 great mountain. The text does not identify who or what precisely this is, perhaps because any and every obstacle—whether practical, political, or spiritual—must yield to the all-surpassing power of God. Nothing can stand in the way of God’s purpose to restore His presence to the midst of His people (cf. Is. 40:4).

the top stone. The “chief” stone could either be the capstone, which completes the temple, or a ceremonial stone, which marks the formal beginning of the building project. Either way, the point is that having begun the building program, Zerubbabel will see it through to a successful conclusion.

Grace, grace to it. The temple is completed amid shouts that ask for God’s favor to rest on it. The phrase is repeated for emphasis (Is. 40:1 note). BACK TO ZECHARIAH 4:7

STUDY NOTE FOR ZECHARIAH 4:9 The hands of Zerubbabel ... shall also complete it. Zerubbabel started the work, and he will finish it. Zerubbabel’s finished temple building ultimately points toward Christ and His temple (cf. John 2:19–22). BACK TO ZECHARIAH 4:9

STUDY NOTE FOR ZECHARIAH 4:10 the day of small things. It is easy to be discouraged with the meager results and progress evident in Zechariah’s day. The people of Judah were discouraged at the laying of the foundation of the second temple (Ezra 3:10–12) and also at the rebuilding in Haggai’s day (520 B.C.; Hag. 2:3). The question in this verse reminds us not to judge God’s work by human standards. Even these skeptics will be brought to rejoice over God’s faithfulness.

plumb line. Lit. “tin stone.” Older translations, following the Septuagint, understand this as a plumb line; however, it may be a special brick of semiprecious metal that forms part of the temple’s foundation.

eyes of the LORD. See notes on 3:9 and 2 Chr. 16:9. The seven lamps on the lampstand represent the Lord’s watchfulness over the interests of His restored people. The temple that is being rebuilt by Zerubbabel will serve as the foundation for a new relationship between the Lord and His people. BACK TO ZECHARIAH 4:10

STUDY NOTE FOR ZECHARIAH 4:12 two branches ... two golden pipes. Some aspects of the vision are not obvious, but the function of these elements is clear: to transmit an endless supply of oil from the trees to the lampstand, ensuring that the lamps will never go out. The Lord’s favor toward His people is eternal and His blessing inexhaustible. BACK TO ZECHARIAH 4:12

STUDY NOTE FOR ZECHARIAH 4:14 anointed ones. Lit. “sons of new oil” (text note). The two trees are characterized by great fertility, which enables them to supply the lampstand abundantly. The trees are symbols for two members of the divine council; they stand beside the Lord. Traditionally, many interpreters have identified the two trees as Zerubbabel and Joshua the high priest. However, it is perhaps more likely that they either represent Haggai and Zechariah, who as prophets have access to the Lord’s presence, or they picture the Lord’s heavenly servants, who are tasked with supplying unlimited divine assistance to the renewed temple.

Lord of the whole earth. God is sovereign over all the affairs of people (Is. 40:15, 23, 24). Similarly, the title “Lord of hosts” shows that all the powers of the cosmos are at His disposal (1:3 note). BACK TO ZECHARIAH 4:14

STUDY NOTES FOR ZECHARIAH 5

STUDY NOTE FOR ZECHARIAH 5:1–4 The sixth vision concerns a flying scroll. It teaches that the Lord who loves and restores His people is also righteous and will punish wickedness. This vision and the one to follow are warnings, but they are also encouragements that God will deal with the problem of sin in the land, whether by judgment or removal. BACK TO ZECHARIAH 5:1

STUDY NOTE FOR ZECHARIAH 5:2 twenty cubits ... ten cubits. A large open scroll for all to read its words. As the context implies, the words on it are words of covenant curse. Its large size is appropriate for its task of going out over the whole land to deal with every sin (v. 3). BACK TO ZECHARIAH 5:2

STUDY NOTE FOR ZECHARIAH 5:3 curse. The curse contained in the Law (Deut. 28:15–68). As in Hag. 1:1–11, the prophet emphasizes that, under the Sinai covenant, the obedience of God’s people brings blessings while disobedience brings God’s curses.

everyone who steals ... swears falsely. The curse is probably not directed at just two sins, but these are representative of the iniquity of the whole land (cf. Lev. 19:11–12). False swearing violates the third commandment, and theft violates the eighth commandment. They may also be connected since a suspected thief may have been required to swear an oath of self-imprecation when accused of a crime under the old covenant. The Ten Commandments summarize the whole moral law and are a revelation of God’s own character. BACK TO ZECHARIAH 5:3

STUDY NOTE FOR ZECHARIAH 5:4 consume it. God’s Word will accomplish its intended purpose (Is. 55:11). Those who break God’s law will surely suffer the consequences of their sin that this curse brings. Scripture regularly emphasizes the certainty of judgment (Rom. 2:3; 1 Thess. 5:1–3; Heb. 2:3). The threat of destroying a person’s house for breaking the covenant is found in both biblical and extrabiblical texts (cf. Ezra 6:11). BACK TO ZECHARIAH 5:4

STUDY NOTE FOR ZECHARIAH 5:5–11 The seventh vision, featuring the woman in the measuring basket, stresses God’s sovereign removal of wickedness from the land (v. 11 note). God’s holy nature cannot tolerate sin in His people. BACK TO ZECHARIAH 5:5

STUDY NOTE FOR ZECHARIAH 5:6 basket. See text note. The ephah is a unit of dry measure equivalent to about one bushel (36 L; see Judg. 6:19; Ruth 2:17). Clearly, such a basket will not contain an adult, but precise realism is not necessarily characteristic of prophetic visions (Num. 12:6–8 and notes).

going out. The wickedness of the people is going to be removed from the land once for all. BACK TO ZECHARIAH 5:6

STUDY NOTE FOR ZECHARIAH 5:7 leaden cover. A simple but effective means of keeping the contents of the basket restrained. Lead may be used because it is a base metal and therefore suitable for this task.

a woman. Wickedness is personified by a woman, perhaps because the Hb. word used for “wickedness” is grammatically feminine, or because Israel’s idolatry is often characterized by the prophets as prostitution (Ezek. 16:25; Hos. 2:2). She may represent an image of an enthroned female deity such as Asherah. BACK TO ZECHARIAH 5:7

STUDY NOTE FOR ZECHARIAH 5:8 he thrust her back. There is no danger of wickedness being allowed to get free. BACK TO ZECHARIAH 5:8

STUDY NOTE FOR ZECHARIAH 5:9 two women ... wind was in their wings. God’s agents for removing wickedness out of the land. God’s covenant faithfulness removes the sin of His people far from them (Ps. 103:11, 12; Mic. 7:19).

wings of a stork. Storks are large birds that migrate through Israel in a northward direction each year. BACK TO ZECHARIAH 5:9

STUDY NOTE FOR ZECHARIAH 5:11 Shinar. This older name for Babylon is used possibly to evoke the Tower of Babel as a symbol of opposition to God (Gen. 11:2). Shinar, not Jerusalem, is the appropriate place for iniquity because Jerusalem is the dwelling place of the Holy One of Israel (2:10–13; 8:3). BACK TO ZECHARIAH 5:11

STUDY NOTES FOR ZECHARIAH 6

STUDY NOTE FOR ZECHARIAH 6:1–8 The last vision, the four chariots, recalls the four horses of the first vision (v. 1 note; cf. 1:7–17). Yet whereas the horses in ch. 1 were concealed, representing the Lord’s invisible scouting parties, here the horses are pulling chariots, symbolic of powerful intervention on the Lord’s part. The intelligence-gathering phase is over, and it is time for the Lord’s deliverance to begin. The order and colors of the horses do not have any special significance. The author of Revelation uses similar imagery in his portrayal of the four horsemen (Rev. 6:1–6).

6:1 mountains of bronze. These brightly shining mountains probably symbolize the gate to heaven, though some suggest that the bronze reflects the bronze pillars of the temple (1 Kin. 7:13–22). In the first vision the riders went from the presence of God (1:10). Here the chariots are God’s emissaries of judgment who emerge from between the bronze mountains. BACK TO ZECHARIAH 6:1

STUDY NOTE FOR ZECHARIAH 6:5 four winds of heaven. The Hb. word for “wind” can mean “spirit.” Zechariah may be intentionally drawing on that ambiguity to say that as the winds cover the earth, so the angels of God cover the earth with God’s presence and power (cf. v. 8 note).

the LORD of all the earth. The sovereign God commands His heavenly hosts to do His will (4:14 note). BACK TO ZECHARIAH 6:5

STUDY NOTE FOR ZECHARIAH 6:7 impatient to go ... the earth. The eager horses portray the immediacy of God’s judgment. BACK TO ZECHARIAH 6:7

STUDY NOTE FOR ZECHARIAH 6:8 north country. The north is here representative of Israel’s enemies because the geography of Palestine demands that anyone in the ancient world attacking from the east, including the Persians, must come by way of the north.

rest. If God judged the north country, then all other lands are securely under His judgment, and His protection of His people is complete. His Spirit can therefore rest, and so can His people. BACK TO ZECHARIAH 6:8

STUDY NOTE FOR ZECHARIAH 6:9–15 This section is an appendix to the visions, offering additional comments on the fourth and fifth visions. BACK TO ZECHARIAH 6:9

STUDY NOTE FOR ZECHARIAH 6:10 who have arrived from Babylon. These returning exiles have an important part to play in the renewal of the community (cf. v. 15). BACK TO ZECHARIAH 6:10

STUDY NOTE FOR ZECHARIAH 6:11 silver and gold. A composite crown is unusual; this may represent the foreshadowing of the fulfillment of the promise of Hag. 2:8, or it may anticipate the exceptional presentation of v. 13. BACK TO ZECHARIAH 6:11

STUDY NOTE FOR ZECHARIAH 6:12 the Branch. A messianic title, the importance of which explains its occurrence here and in 3:8. Isaiah first used the term to denote the Messiah (Is. 4:2). Jeremiah then developed it as a title for the Davidic descendant who will rule on David’s throne (Jer. 23:5, 6; 33:15, 16). BACK TO ZECHARIAH 6:12

STUDY NOTE FOR ZECHARIAH 6:13 he who shall build the temple of the LORD. The Messiah in His kingly function will build the temple. This is meant to encourage the Jews of Zechariah’s day, but its fulfillment can be found in Jesus, who has promised to build His church as a temple (John 2:19–21; 1 Cor. 3:16, 17; Eph. 2:19–21).

And there shall be a priest on his throne. The ESV rendering supposes that Zechariah is given a vision of two individuals on two thrones: the Messianic descendent of David who builds the temple, and beside him a priest, seated on another throne. This would envision a twin concern for the Davidic monarchy and the Levitical priesthood working together, as is also expressed in Jer. 33. Priests are needed to serve alongside the king, offering sacrifices in the rebuilt temple. Alternatively, the text may be understood to express two aspects of the status and activity of one person sitting on a single throne (cf. the composite crown in v. 11); it would then be rendered “and it is he who shall be a priest on his throne.” Zechariah is given the astounding insight that this one individual will combine the offices of priest and king, which have been kept separate in Israel up until the prophet’s day. This messianic prophecy anticipates the NT’s disclosure of Christ as being at the same time High Priest (Heb. 4:14; 7:24; 9:11) and King (Matt. 22:41–46; Heb. 1:8). BACK TO ZECHARIAH 6:13

STUDY NOTE FOR ZECHARIAH 6:15 those who are far off. These are the nations who join in the Messiah’s task of rebuilding the temple. This reflects Haggai’s teaching that the nations will bring their wealth to the temple (Hag. 2:7 note). Since the church of Christ is the temple in this age, Gentiles build the temple by building the church, the living body of Christ on earth (1 Pet. 2:5). BACK TO ZECHARIAH 6:15

STUDY NOTES FOR ZECHARIAH 7

STUDY NOTE FOR ZECHARIAH 7:1–14 This chapter deals with a question from the residents of the land about continuing to fast. The question shows their lack of understanding of the real issue of obedience. Zechariah answers that obedience is better than sacrifice (cf. 1 Sam. 15:22).

7:1 fourth year ... fourth day ... ninth month. December 7, 518 B.C., a little more than two years after the visions in chs. 1–6. This is the seventh and last date in the books of Haggai and Zechariah. BACK TO ZECHARIAH 7:1

STUDY NOTE FOR ZECHARIAH 7:2 sent ... to entreat the favor of the LORD. A delegation comes from Bethel to inquire whether they should continue to fast in mourning for the destruction of the temple. The temple was destroyed in the fifth month (586 B.C.), according to 2 Kin. 25:8–15. Now that the temple is being rebuilt, is there any reason to continue to mourn its destruction? The question is answered by the prophet in 8:18, 19. Chapter 7 shows that the restored community in Jerusalem is outwardly religious but is missing the fruits of true religion. True religion should result in good deeds that flow from the heart (James 1:26, 27). See notes on vv. 9, 10. BACK TO ZECHARIAH 7:2

STUDY NOTE FOR ZECHARIAH 7:5 fifth ... seventh. Two fasts are in view here. The first commemorates the fall of Jerusalem (cf. 7:2 note), and the other mourns the assassination of Gedaliah, the governor of Judah appointed by the Babylonians (2 Kin. 25:25 note).

seventy years. It has been sixty-eight years since the destruction of the temple; Zechariah here speaks in round numbers.

was it for me. Zechariah’s emphatic question points out the hypocrisy of their fasting; their fasts are motivated by self-interest rather than a desire to please God. They have not learned the lessons that the fall of Jerusalem and the destruction of the temple were intended to teach. BACK TO ZECHARIAH 7:5

STUDY NOTE FOR ZECHARIAH 7:7 the South. See note on Gen. 12:9. BACK TO ZECHARIAH 7:7

STUDY NOTE FOR ZECHARIAH 7:9 Render true judgments. Zechariah calls on the people to do what their fathers did not. True justice means applying God’s Word to the problems, both personal and social, confronting the restoration community. They must deliver the oppressed and punish the oppressor. BACK TO ZECHARIAH 7:9

STUDY NOTE FOR ZECHARIAH 7:10 the widow, the fatherless, the sojourner, or the poor. These groups are easily exploited. God loves them (Ex. 22:21; Deut. 10:18) and orders provision for their care (Deut. 24:17–22), since they are, after all, “your brothers.” God also pronounces curses on those who exploit them (Deut. 27:19). Injustices done to these groups are mentioned in Ps. 94:6 and Is. 10:1, 2.

devise evil ... in your heart. The outward problem of mistreating others springs from inward hatred and disregard for others (Matt. 5:21, 22). BACK TO ZECHARIAH 7:10

STUDY NOTE FOR ZECHARIAH 7:11 But they. The generations leading up to the destruction of Jerusalem. BACK TO ZECHARIAH 7:11

STUDY NOTE FOR ZECHARIAH 7:13 I would not hear. God’s judgment, the Babylonian exile, was in proportion to their disobedience. The prophets repeatedly emphasize that formal acts of worship are nullified by disobedience. See esp. 1 Sam. 15:22 and Is. 1:13–15. BACK TO ZECHARIAH 7:13

STUDY NOTE FOR ZECHARIAH 7:14 the pleasant land was made desolate. The disobedience of their forefathers brought about God’s judgment. Zechariah wants the people to understand that continued disobedience will be answered with judgment. BACK TO ZECHARIAH 7:14

STUDY NOTES FOR ZECHARIAH 8

STUDY NOTE FOR ZECHARIAH 8:1–23 This chapter is a picture of the ultimate state of the kingdom of God, when God brings His final and fullest blessings on His people. Similar to Isaiah’s portrayal of the future (Is. 65:17; 66:5–24), it gives the postexilic Jews hope that the Lord is still determined to bless them. Since the coming of Christ into the world, the beginning of these blessings is seen, but their full realization awaits the new heaven and earth (Rev. 21:1). BACK TO ZECHARIAH 8:1

STUDY NOTE FOR ZECHARIAH 8:2 I am jealous for her. God’s zeal, or jealousy, for His people (not of them) is born of His covenant love and commitment to them (1:14), which in turn demands their wholehearted loyalty to Him. BACK TO ZECHARIAH 8:2

STUDY NOTE FOR ZECHARIAH 8:3 faithful city. Faithful observance of God’s law was rarely true of Israel, even in Zechariah’s day. The prophet foresees a time when God’s people will reflect His character in their dealings with one another (vv. 16, 17). See also Ex. 34:6, 7.

holy mountain. Mount Zion will be holy because God’s presence will dwell there in a special way. The prophets repeatedly emphasize the day of salvation as a day of renewal of God’s presence (2:5, 11). BACK TO ZECHARIAH 8:3

STUDY NOTE FOR ZECHARIAH 8:4, 5 A picture of God’s covenant blessings, in which the complementary images of God’s blessing of long life (Ex. 20:12) and the joy of children playing reflect a state of shalom, that is, total well-being. BACK TO ZECHARIAH 8:4, 5

STUDY NOTE FOR ZECHARIAH 8:6 marvelous. The Hb. word denotes something beyond human strength and understanding, typically with reference to a divine action. For other examples of this emphasis, see Gen. 18:14 (“hard”) and Judg. 13:18.

remnant. Those faithful to God in the midst of disobedience. Paul speaks of “a remnant, chosen by grace” in Rom. 11:5. The elect of God are preserved to serve Him faithfully. See notes on Is. 1:9 and Mic. 2:12. BACK TO ZECHARIAH 8:6

STUDY NOTE FOR ZECHARIAH 8:7 save my people ... the west. The covenant renewal of God’s people involves restoration from foreign lands. See Deut. 30:1–5; Jer. 30:8–11. BACK TO ZECHARIAH 8:7

STUDY NOTE FOR ZECHARIAH 8:8 they shall be my people ... their God. This personal relationship is the essence of God’s covenant with Abraham and his descendants (Gen. 17:7 and note) and of the new covenant (Jer. 31:33). It is the source of all other covenant blessings. BACK TO ZECHARIAH 8:8

STUDY NOTE FOR ZECHARIAH 8:12 sowing ... heavens. The blessings of God’s final renewal are expressed in agricultural terms appropriate to the covenant promise of land. Because old Israel’s life in the land is a type of new Israel’s life in Christ (Gen. 13:15 note), Christians today experience the blessings of God’s covenant renewal through Jesus (Matt. 26:28; 1 Cor. 11:25) and look forward to the total renewal of God’s covenant blessings in the new heaven and earth (Rev. 21:1–22:5). BACK TO ZECHARIAH 8:12

STUDY NOTE FOR ZECHARIAH 8:13 cursing ... blessing. Previously, while they were under God’s wrath, their name was used as a curse word. Now that God has returned to their midst, their name will be regarded as a blessing among the nations (cf. Gen. 12:3). BACK TO ZECHARIAH 8:13

STUDY NOTE FOR ZECHARIAH 8:15 purposed. See note on 1:6. BACK TO ZECHARIAH 8:15

STUDY NOTE FOR ZECHARIAH 8:16, 17 The people are called on to order their lives in keeping with God’s ethical standards. The godly behavior described here contrasts with the ungodliness that characterized much of Israel’s history; truth and righteousness will reign in this final era of blessing (Amos 5:24). BACK TO ZECHARIAH 8:16, 17

STUDY NOTE FOR ZECHARIAH 8:19 This verse relates to the question in 7:3 and its reply. The fasts mentioned commemorate various aspects of Jerusalem’s destruction.

fourth. The fast commemorating the fall of the walls of Jerusalem, the beginning of the end for the city (2 Kin. 25:3, 4). See notes on 7:2, 5.

fifth. This marks the date of the fall of Jerusalem to Nebuchadnezzar (2 Kin. 25:8).

seventh. This marks the date of Gedaliah’s death (2 Kin. 25:25).

tenth. Nebuchadnezzar began his siege of Jerusalem in the tenth month (2 Kin. 25:1; Jer. 39:1–10).

love truth and peace. Love is an action in the Bible, not just an emotional feeling. Therefore, to love truth and peace means actively to pursue the things that support these. BACK TO ZECHARIAH 8:19

STUDY NOTE FOR ZECHARIAH 8:20–23 These verses depict a great pilgrimage by the Gentile nations to Jerusalem, implying the extension of God’s salvation beyond the borders of Israel (14:16–20; cf. Is. 2:1–4; Mic. 4:1–3; Mal. 1:5). BACK TO ZECHARIAH 8:20

STUDY NOTE FOR ZECHARIAH 8:22 strong nations. See Is. 2:2–4; Mic. 4:3. BACK TO ZECHARIAH 8:22

STUDY NOTE FOR ZECHARIAH 8:23 ten men from the nations of every tongue. Emphasis is laid on the great numbers (v. 22, “many peoples”) of Gentiles that will come to worship the true God. Rev. 5:9 speaks of the redeemed from “every tribe and language and people and nation.” Salvation then is worldwide, not in the sense that every human being is redeemed, but that the children of God are chosen from every language and ethnic group of the world.

God is with you. The attraction of worship is the presence of God in the midst of His people (1 Cor. 14:24, 25). BACK TO ZECHARIAH 8:23

STUDY NOTES FOR ZECHARIAH 9

STUDY NOTE FOR ZECHARIAH 9:1–11:17 The prophet turns his attention to the future of God’s kingdom, developing his theme in two lengthy oracles (chs. 9–11; 12–14). The first prophecy of the book’s latter half focuses on the coming of God the King in judgment. The opening verses (9:1–8) portray God as an avenging warrior who comes to take possession of His land by destroying all the pagan enemies who lie in His path (cf. Is. 9:6 note). He comes from the north to Jerusalem (cf. 9:14–17, where God is pictured as coming from the south to Jerusalem), an event that leads to the proclamation of 9:9. Some interpret the picture of a northern invasion as describing Alexander the Great’s conquest of Palestine in 333 B.C. That may be, but its greater meaning concerns God Himself coming to avenge His people. See Introduction: Genre and Literary Features.

9:1 oracle of the word of the LORD. This phrase is used three times in the OT (here, 12:1, and Mal. 1:1, which links this section of the book with the book of Malachi). Here it may carry the sense of a burden, i.e., the prophet is under strong compulsion to deliver a message of judgment from God.

land of Hadrach. Known as Hatarikka in Assyrian cuneiform inscriptions, this is the northernmost city listed in vv. 1–8. The description here is rather general, and a specific fulfillment ought not to be sought.

Damascus. The capital of Syria, Israel’s neighbor to the north. BACK TO ZECHARIAH 9:1

STUDY NOTE FOR ZECHARIAH 9:2 Hamath. Located on the Orontes River north of Damascus.

Tyre and Sidon. Phoenician cities on the Mediterranean coast. Both were commercial centers throughout the biblical period. Their description as “very wise” may relate to shrewdness in business. Judgment of these cities is a common prophetic theme (Jer. 47:1–7; Ezek. 28:11–23). BACK TO ZECHARIAH 9:2

STUDY NOTE FOR ZECHARIAH 9:4 the sea. The source of Tyre’s wealth and security. BACK TO ZECHARIAH 9:4

STUDY NOTE FOR ZECHARIAH 9:5 Ashkelon ... Gaza ... Ekron. Strong cities of Philistia will not be able to withstand the power of the approaching Warrior—God Himself. These cities are marked out for judgment many times in the OT (Is. 14:28–32; Ezek. 25:15–17; Amos 1:6–8). BACK TO ZECHARIAH 9:5

STUDY NOTE FOR ZECHARIAH 9:8 I will encamp at my house. The object of this comprehensive judgment on Israel’s enemies is to make life safe for her. BACK TO ZECHARIAH 9:8

STUDY NOTE FOR ZECHARIAH 9:9, 10 This important OT prophecy finds fulfillment both in Jesus’ triumphal entry into Jerusalem (Matt. 21:1–11; John 12:12–16) and in His messianic reign (v. 10 note).

9:9 O daughter of Zion. A common title for God’s holy city and people, which personifies her as a young woman (Is. 1:8 note; 62:11; Zeph. 3:14).

your king. The royal descendant of David promised repeatedly (2 Sam. 7:12–14; Ps. 132:11; Is. 9:7; 11:1–5; Jer. 23:5, 6; 33:15–22; Ezek. 34:23, 24; 37:24, 25).

righteous. See Ps. 72.

on a donkey. A sign of His coming in peace more than a sign of humility. Wealthy people ride donkeys in this era (Judg. 10:4), but horses are the mount of choice for military activities. BACK TO ZECHARIAH 9:9

9:10 the chariot ... the war horse. Implements of war will be abolished in the peaceful reign of the righteous King (Is. 2:1–4; 11:6–9). The OT often predicts universal peace in the time of the messianic King (Is. 57:19; Mic. 4:1–5; cf. Eph. 2:12–18).

rule ... to the ends of the earth. The universal, sovereign rule of God is foundational to OT religion (Pss. 72:8; 96:3–5; Dan. 2:44–47; 7:13, 14, 27). Christ is the One who ultimately brings the Father’s universal dominion to earth (Matt. 12:28; Phil. 2:9–11; Rev. 19:11–16). BACK TO ZECHARIAH 9:10

STUDY NOTE FOR ZECHARIAH 9:11 blood of my covenant. A reference to the provision in God’s covenant for covering sin (Ex. 24:8; Matt. 26:28).

9:13 O Greece. Lit. “O Javan” (Gen. 10:2). This does not necessarily refer to the Maccabean wars (second century B.C.) of the intertestamental period, or indicate that the author lived in that period. During Zechariah’s lifetime, Javan encompassed many of the coastal Mediterranean nations, and thus naturally later came to denote the Greeks. BACK TO ZECHARIAH 9:11

STUDY NOTE FOR ZECHARIAH 9:13 bow ... arrow. In contrast to the earlier image of shattering the threatening weapons of Judah’s enemies, the Lord will make His own people into a powerful weapon, uniting Judah and Israel together. BACK TO ZECHARIAH 9:13

STUDY NOTE FOR ZECHARIAH 9:14 whirlwinds of the south. The God of Israel is now portrayed as the Divine Warrior, coming from the southern region of the desert riding on the storm clouds (2 Sam. 22:8–16; Ps. 29). Since Mount Sinai was the place He appeared when He brought the people out of Egypt, the OT sometimes depicts God as coming from that region. BACK TO ZECHARIAH 9:14

STUDY NOTE FOR ZECHARIAH 9:15 drink and roar as if drunk with wine. God’s people will be exuberant with a holy joy because of God’s victory and presence (Acts 2:13–21; Eph. 5:18). BACK TO ZECHARIAH 9:15

STUDY NOTE FOR ZECHARIAH 9:16 the flock ... jewels of a crown. God’s people rest secure as sheep under His care (13:7; Ezek. 34:11–24; 37:24). Like carefully protected crown jewels, they will become glorious as a result of God’s presence (2 Cor. 3:18). BACK TO ZECHARIAH 9:16

STUDY NOTES FOR ZECHARIAH 10

STUDY NOTE FOR ZECHARIAH 10:1–12 This chapter is a rebuke to the people of Judah, especially its leaders, for seeking wisdom and advice from idols (v. 2). God’s answer to their waywardness is that He Himself will be their shepherd. The Messiah is often portrayed (like David) as the Shepherd-King (Ezek. 34; Jer. 23:1–8).

10:1 Ask rain from the LORD. See note on 8:12. Given its arid climate, the Israelite agricultural economy is crucially dependent upon rain for its success. The constant temptation of the people under the old covenant is to look elsewhere than God for sustenance, especially to Baal, who is said to be in control of the weather and fertility. BACK TO ZECHARIAH 10:1

STUDY NOTE FOR ZECHARIAH 10:2 household gods ... diviners. Occult attempts to tell the future—and in this context, to provide the blessing of rainfall—are forbidden for God’s people (Deut. 18:9–14), who are to derive their wisdom from the word of God (Prov. 1:7).

lack of a shepherd. Israel’s and Judah’s leaders are often rebuked for their godless leadership of God’s people (Ezek. 34:1–10). BACK TO ZECHARIAH 10:2

STUDY NOTE FOR ZECHARIAH 10:3 majestic steed. Because of God’s help, Judah will be strong like a horse arrayed for battle (v. 6). BACK TO ZECHARIAH 10:3

STUDY NOTE FOR ZECHARIAH 10:4 cornerstone ... tent peg ... battle bow. Symbolic references to the Messiah. Jesus is from the tribe of Judah (Heb. 7:14) and came in fulfillment of the promise of a Ruler who would conquer every other ruler. See notes on Gen. 49:10; Is. 28:16; Mic. 5:2. BACK TO ZECHARIAH 10:4

STUDY NOTE FOR ZECHARIAH 10:6 I am the LORD their God. Another strong reaffirmation of the covenant bond between God and His people. God saves His people because of His eternal commitment to them (8:8 note; Jer. 31:33). Though they were cast off for a while because of their sins and exiled in Babylon, that could not be the end of the story. BACK TO ZECHARIAH 10:6

STUDY NOTE FOR ZECHARIAH 10:8 whistle for them. As the shepherd whistles for his flock (cf. Is. 7:18), so God will recall the exiles from foreign lands (Deut. 30:1–10). The Lord earlier used the same signal to summon their enemies in judgment upon them (Is. 5:26; 7:18).

as they were before. As the Israelites earlier multiplied (Ex. 1:7), in fulfillment of God’s covenant promise to Abraham (Gen. 15:5; 17:6). BACK TO ZECHARIAH 10:8

STUDY NOTE FOR ZECHARIAH 10:10–12 God’s mighty act in summoning the exiles is depicted in language recalling Israel’s exodus from Egypt (Is. 43:16, 17). The sea is a classic symbol of the forces of chaos in the OT, while Gilead and Lebanon are noted centers of fertility. BACK TO ZECHARIAH 10:10

STUDY NOTE FOR ZECHARIAH 10:12 walk in his name. Following His guidance and wisdom in all that they do (Deut. 6:4–9; Mic. 4:5). BACK TO ZECHARIAH 10:12

STUDY NOTES FOR ZECHARIAH 11

STUDY NOTE FOR ZECHARIAH 11:1–3 Scholars debate whether this small poetic section belongs with what precedes (chs. 9; 10; God’s judgment against the nations) or with what follows (11:4–17; God’s judgment against Israel for their rejection of the Shepherd). The metaphors of large oaks, dense forests, and ravaging lions are drawn from the plants and animals of the Jordan Valley. The language is consistent with a number of judgments in Israel’s history, but the preeminent judgment comes to those nations and individuals who reject the Good Shepherd, Jesus Christ (Acts 4:24–28). BACK TO ZECHARIAH 11:1

STUDY NOTE FOR ZECHARIAH 11:2 cedar. Often used as a symbol of Lebanon (1 Kin. 5:6; Ps. 104:16).

Bashan. The fertile area northeast of the Dead Sea (Deut. 3:1 note). BACK TO ZECHARIAH 11:2

STUDY NOTE FOR ZECHARIAH 11:4–17 The actors are difficult to identify with certainty in this section, although the general teaching is clear. The prophet is appointed to represent a good shepherd, who forsakes the flock because he is rejected (v. 9). As a good shepherd, the prophet is a type of the coming messianic Shepherd, Jesus Christ, who came as the Good Shepherd and laid down His life for His sheep (John 10:11–18).

11:4 Become shepherd. A command given to Zechariah.

the flock doomed to slaughter. The people of Israel, who were about to be left without good leadership. BACK TO ZECHARIAH 11:4

STUDY NOTE FOR ZECHARIAH 11:6 I will no longer have pity. These words were appropriate before the Babylonian exile (Jer. 13:14; 15:5; 21:7); they occur here because of the continued rebellion of the people (Matt. 21:33–46). If the Lord has no pity on His people, no one else will show them pity either. BACK TO ZECHARIAH 11:6

STUDY NOTE FOR ZECHARIAH 11:7 Favor. Or “grace.” This word is also used of God Himself (Pss. 27:4; 90:17). The staff is symbolic of the grace that God has shown His people in His covenant (v. 10).

Union. Or “unity.” The unity of the divided nation (v. 14) is part of the promise of the new covenant (Jer. 30:3; 31:27, 31; 33:7). BACK TO ZECHARIAH 11:7

STUDY NOTE FOR ZECHARIAH 11:8 the three shepherds. These shepherds are difficult to identify. They could be symbolic of all leaders who fail to meet God’s standards. In time, the Good Shepherd of God’s choice will depose all other rulers (Rev. 2:27). BACK TO ZECHARIAH 11:8

STUDY NOTE FOR ZECHARIAH 11:9 The prophet as shepherd expresses his disgust with the rebellion and disobedience of the flock. He will therefore leave the flock to its deserved fate. BACK TO ZECHARIAH 11:9

STUDY NOTE FOR ZECHARIAH 11:10 covenant ... with all the peoples. The divinely imposed obligation on the nations not to injure God’s people Israel (cf. Ezek. 34:25; Hos. 2:18). With the removal of God’s favor toward Israel, the nations can afflict the flock of God. BACK TO ZECHARIAH 11:10

STUDY NOTE FOR ZECHARIAH 11:12 thirty pieces of silver. Apparently the price of a slave (Ex. 21:32). Jewish officials paid Judas thirty shekels of silver to betray Jesus (Matt. 26:14–16). BACK TO ZECHARIAH 11:12

STUDY NOTE FOR ZECHARIAH 11:13 threw them into the house of the LORD. Zechariah rejected the derisory wage that they offered. Throwing it to the temple may represent a rejection of the temple’s activities as well. This prophecy was fulfilled when Judas threw down the thirty pieces of silver on the floor of the temple (Matt. 27:1–10; cf. Jer. 19:1–13). BACK TO ZECHARIAH 11:13

STUDY NOTE FOR ZECHARIAH 11:14 annulling the brotherhood between Judah and Israel. The dissolution of the covenant nation because they rejected the Good Shepherd. BACK TO ZECHARIAH 11:14

STUDY NOTE FOR ZECHARIAH 11:15–17 With the rejection of the Good Shepherd, worthless leaders take His place (cf. Ezek. 34:1–10). The loss of the “arm” and the “right eye” indicates the loss of power and insight necessary for leadership (v. 17). Some suggest that this prophecy refers to the Jewish leaders who led the nation into disastrous rebellions against Rome after the death of Christ (A.D. 66–74, 132–35). Because of the Lord’s faithfulness to His own promises, He will not leave His people forever in the hands of false shepherds. BACK TO ZECHARIAH 11:15

STUDY NOTES FOR ZECHARIAH 12

STUDY NOTE FOR ZECHARIAH 12:1–14:21 The second oracle of the book’s latter half focuses on God’s judgment of the nations, climaxing with the salvation of Jerusalem and the final celebration of the Feast of Tabernacles.

12:1 oracle of the word of the LORD. See note on 9:1.

who stretched out the heavens. As the Creator, God has the power to make all things new (2 Cor. 5:17; Rev. 21:5). BACK TO ZECHARIAH 12:1

STUDY NOTE FOR ZECHARIAH 12:2 a cup of staggering. A common OT image of God’s wrath as a cup from which the nations will drink (Is. 51:17; Jer. 25:15–17, 27–29; Ezek. 23:32–34). BACK TO ZECHARIAH 12:2

STUDY NOTE FOR ZECHARIAH 12:3 On that day. The day of the Lord (14:1). This phrase occurs numerous times in chs. 12–14, and indicates the fullness of God’s judgment of the world and the final salvation of His people.

Jerusalem a heavy stone. Like the object of an ancient weight-lifting competition, Jerusalem will not be easily moved. BACK TO ZECHARIAH 12:3

STUDY NOTE FOR ZECHARIAH 12:4 panic ... madness ... blindness. These images are drawn from the covenant curses of Deut. 28:28. BACK TO ZECHARIAH 12:4

STUDY NOTE FOR ZECHARIAH 12:6 blazing pot ... flaming torch. More images of Judah’s devouring power (cf. Judg. 15:1–8). Yet their power comes not from themselves but from the Lord of hosts. BACK TO ZECHARIAH 12:6

STUDY NOTE FOR ZECHARIAH 12:8 David. The highest human glory, to be like David, the man after God’s own heart, will be commonplace. Meanwhile, the line of David will reach even higher glory—divine glory—in the person of Jesus Christ. BACK TO ZECHARIAH 12:8

STUDY NOTE FOR ZECHARIAH 12:10 spirit of grace and pleas for mercy. Describes God’s gracious Spirit who produces repentance and humility in God’s people. The OT prophets emphasize that God’s renewal of the covenant (Jer. 31:31–33) entails renewal through His Spirit (Is. 59:21; Ezek. 36:26, 27; 39:29; Joel 2:28, 29).

look on me ... whom they have pierced. In the original context, this piercing is metaphorical; the Lord is stabbed to the heart by His people’s unfaithfulness. Ultimately, though, the metaphor became reality in the person of Jesus, to whom all people must look if they are to be saved. Many passages in John’s gospel speak of faith in terms of “seeing” (cf. John 6:40).

as one mourns for an only child. With great intensity. BACK TO ZECHARIAH 12:10

STUDY NOTE FOR ZECHARIAH 12:11 mourning for Hadad-rimmon. This could describe an intensity of mourning similar to pagan mourning rites or, alternatively, if Hadad-rimmon is the name of a place near Megiddo, it could describe the deep national mourning that followed the death of Josiah in battle (see 2 Chr. 35:24). BACK TO ZECHARIAH 12:11

STUDY NOTE FOR ZECHARIAH 12:12 each family by itself. Every family will be affected by this mourning, with leadership provided by the Davidic line, represented by the family of his son, Nathan (1 Chr. 14:4), and the priestly line of Levi, represented by the family of his grandson, Shimei (1 Chr. 6:16, 17) BACK TO ZECHARIAH 12:12

STUDY NOTES FOR ZECHARIAH 13

STUDY NOTE FOR ZECHARIAH 13:1 On that day. See note on 12:3.

fountain ... from sin and uncleanness. The picture of a cleansing fountain indicates the abundance of forgiveness (cf. Jer. 2:13). Ultimately that abundance of forgiveness is found in Jesus and the Spirit (John 7:37–39). BACK TO ZECHARIAH 13:1

STUDY NOTE FOR ZECHARIAH 13:2 the names of the idols. Because of their idolatry, the people need to be cleansed; with the fulfillment of their cleansing, their attachment to idolatry will disappear. The Lord promises to cleanse His people not just from the guilt of sin but from its power as well. BACK TO ZECHARIAH 13:2

STUDY NOTE FOR ZECHARIAH 13:3 lies in the name of the LORD. False prophecy includes both prophecy in the name of a false god and presumptuous speech in the name of the Lord (Deut. 13; 18:20–22). False prophets are to die by the sword according to the Mosaic law (Deut. 13:12–15). Removing these false prophets will also help the people to be faithful to the Lord. BACK TO ZECHARIAH 13:3

STUDY NOTE FOR ZECHARIAH 13:4 a hairy cloak. False prophets will deny that they are prophets for fear of punishment, and will refuse to wear the traditional clothing symbolic of the prophet (2 Kin. 1:8; Matt. 3:4). BACK TO ZECHARIAH 13:4

STUDY NOTE FOR ZECHARIAH 13:6 wounds on your back. Probably wounds that are self-inflicted during idolatrous worship. Several OT texts suggest that such practices are customary in pagan worship during that era (Lev. 19:28; 21:5; Deut. 14:1; 1 Kin. 18:28). The accused prophet contends that his wounds are inflicted by friends, and are not the result of idolatrous worship. BACK TO ZECHARIAH 13:6

STUDY NOTE FOR ZECHARIAH 13:7–9 These verses envision God’s chosen Shepherd, who suffers at the hand of God (v. 7). Out of this judgment emerges the true people of God (v. 9). This ranks among the clearest pictures of Jesus and His suffering church in the entire OT.

13:7 Strike the shepherd. Astonishingly, God strikes His own chosen Shepherd, as He earlier struck the worthless shepherd (see 11:17). Jesus is the Shepherd who is stricken and afflicted (Matt. 26:31–35; Mark 14:27–31; Luke 22:31–34).

the sheep. God’s people suffer along with their Shepherd (2 Cor. 1:5 note).

against the little ones. Possibly an indication of God’s judgment against His sheep. The Hb. word rendered “against” can also be translated “upon,” indicating God’s protection of the “little ones” in the midst of suffering. BACK TO ZECHARIAH 13:7

STUDY NOTE FOR ZECHARIAH 13:8 two thirds ... one third. The judgment sifts the true believers from the untrue. A common prophetic theme is that God’s judgment will distinguish between the proud and humble (Zeph. 3:11, 12), between the true and false sheep (Ezek. 34:17–22). BACK TO ZECHARIAH 13:8

STUDY NOTE FOR ZECHARIAH 13:9 refine them ... test them. The outcome of this time of testing will be the purification of God’s people, not their destruction. BACK TO ZECHARIAH 13:9

STUDY NOTES FOR ZECHARIAH 14

STUDY NOTE FOR ZECHARIAH 14:1 a day is coming for the LORD. The OT prophets proclaim a “day of the Lord” for judgment and deliverance, both of which are present in this passage (Introduction to Zephaniah: Characteristics and Primary Themes). This will be a time of severe testing for God’s people (cf. 13:9). BACK TO ZECHARIAH 14:1

STUDY NOTE FOR ZECHARIAH 14:2 the city shall be taken. Experiencing the Lord’s favor does not always mean avoiding trials. Sometimes God calls His people to go through the most terrible of circumstances. Yet none of this is outside His sovereign control and care. BACK TO ZECHARIAH 14:2

STUDY NOTE FOR ZECHARIAH 14:4 the Mount of Olives shall be split in two. This is the classic language of theophany (the appearing of God). Cf. 1 Kin. 19:11. When the Lord comes in judgment, even the mountains cannot maintain their integrity. What human can stand before Him? The valley that is created is aligned along the sacred east-west axis of the temple. BACK TO ZECHARIAH 14:4

STUDY NOTE FOR ZECHARIAH 14:5 Azal. Clearly a place close to Jerusalem; its precise location is unknown.

in the days of Uzziah. This event is mentioned in Amos 1:1, 2.

holy ones. An expression found also in the NT (Jude 14; cf. Matt. 25:31). These are God’s chosen servants, the angelic host (perhaps humans as well), coming to Jerusalem to liberate it from pagan aggressors. This day of battle ushers in the eternal bliss of God’s special presence among His people. BACK TO ZECHARIAH 14:5

STUDY NOTE FOR ZECHARIAH 14:7 a unique day ... there shall be light. Like the first day of creation, before light and darkness were separated. God Himself will be the permanent light of the city (Is. 60:19, 20; Rev. 21:25; 22:5). Natural light from the heavenly bodies will have ceased (v. 6). No matter how intense the trials, the focus is on the greater reality of God’s presence. BACK TO ZECHARIAH 14:7

STUDY NOTE FOR ZECHARIAH 14:8 living waters ... from Jerusalem. As the result of the Lord’s presence, a refreshing stream of running water brings healing to those who seek refuge in the Lord. Such water symbolizes the blessings of salvation (Is. 55:1–5; Ezek. 47:1–12; John 4:10–14). Believers in Jesus receive the living water only He can give (John 7:37–39; Rev. 22:1). BACK TO ZECHARIAH 14:8

STUDY NOTE FOR ZECHARIAH 14:9 king over all the earth. With the final victory, God’s sovereignty over all is manifested.

the LORD will be one and his name one. These words clearly draw on Deut. 6:4, Israel’s foundational confession (Mark 12:29 note). Only on this day of victory will the full meaning of this confession be understood. BACK TO ZECHARIAH 14:9

STUDY NOTE FOR ZECHARIAH 14:10 This extensive geographical description is designed to stress that the whole land of God’s people will be claimed by God Himself. In the language of theological geography, the land will be flattened so that Mount Zion can be properly and uniquely exalted (cf. Is. 40:4). BACK TO ZECHARIAH 14:10

STUDY NOTE FOR ZECHARIAH 14:12 plague. This fearful plague may recall the plagues on Egypt (Ex. 7–12), as well as the covenant curses God proclaims upon disobedience in the Mosaic law (Lev. 26:16; Deut. 28:22). BACK TO ZECHARIAH 14:12

STUDY NOTE FOR ZECHARIAH 14:15 like this plague. The plague will extend even to the (military) animals belonging to the heathen enemies of God. Zechariah is emphasizing the fact that the destruction of God’s enemies will be final and complete. Even now, Christians enjoy victory in faith (1 John 5:4) and await the final subjugation of God’s enemies by Christ (1 Cor. 15:24–28). BACK TO ZECHARIAH 14:15

STUDY NOTE FOR ZECHARIAH 14:16–20 The last part of the book pictures the universal blessing that God will bestow in the final state.

14:16 everyone who survives. The people in the pagan nations are not all destroyed. Some are converted and come to worship the true and living God in Jerusalem (6:15; 8:23; and notes).

Feast of Booths. The worship of the Gentiles is expressed in terms of this feast because it is one of joy and thankfulness to God for His blessings, as well as celebrating His reign as king (Lev. 23:33–36, 39–43; Num. 29:12–34; Deut. 16:13–15). The feast occurs during the fall harvest season and therefore might symbolize the ingathering of the Gentiles. BACK TO ZECHARIAH 14:16

STUDY NOTE FOR ZECHARIAH 14:17 no rain. Prayer for rain may have been part of the liturgy of the Feast of Booths (or Tabernacles). Certainly, the Lord’s ability to provide or withhold rain is a key aspect of His sovereignty (see 1 Kin. 17, 18). BACK TO ZECHARIAH 14:17

STUDY NOTE FOR ZECHARIAH 14:19 Egypt. Egypt may perhaps be singled out for a particular form of punishment because its harvests are not dependent upon local rainfall but upon the regular inundation of the Nile. BACK TO ZECHARIAH 14:19

STUDY NOTE FOR ZECHARIAH 14:20 Holy to the LORD. Originally inscribed on the high priest’s turban (Ex. 28:36–38) to express dedication, the phrase is now applied to everything in Jerusalem, even the horses’ bells and cooking pots, because God’s presence sanctifies all around Him. BACK TO ZECHARIAH 14:20

FOOTNOTES FOR ZECHARIAH 1

1 Ch 2:1 in Hebrew

FOOTNOTES FOR ZECHARIAH 2

2 Ch 2:5 in Hebrew

1 Or he sent me after glory

FOOTNOTES FOR ZECHARIAH 3

2 Hebrew the Accuser or the Adversary 3 That is, a burning stick

1 Or facets

FOOTNOTES FOR ZECHARIAH 4

1 Hebrew lacks oil 2 Hebrew two sons of new oil

FOOTNOTES FOR ZECHARIAH 5

3 A cubit was about 18 inches or 45 centimeters 4 Hebrew lacks falsely (supplied from verse 4) 5 Hebrew ephah; also verses 7–11. An ephah was about 3/5 bushel or 22 liters 6 One Hebrew manuscript, Septuagint, Syriac; most Hebrew manuscripts eye

FOOTNOTES FOR ZECHARIAH 6

1 Or and the fourth chariot strong dappled horses 2 An alternate spelling of Heldai (verse 10)

FOOTNOTES FOR ZECHARIAH 7

1 Hebrew and made their ears too heavy to hear 2 Hebrew he

FOOTNOTES FOR ZECHARIAH 9

1 Or For the eye of mankind, especially of all the tribes of Israel, is toward the LORD 2 Or a foreign people; Hebrew a bastard

FOOTNOTES FOR ZECHARIAH 10

1 Hebrew the male goats

FOOTNOTES FOR ZECHARIAH 12

1 Or clan; also verses 13, 14

FOOTNOTES FOR ZECHARIAH 13

1 Or for the land has been my possession since my youth 2 Or on your chest; Hebrew wounds between your hands

FOOTNOTES FOR ZECHARIAH 14

3 Compare Septuagint, Syriac, Vulgate, Targum; the meaning of the Hebrew is uncertain 4 Hebrew one

1 That is, the Dead Sea 2 That is, the Mediterranean Sea 3 The Hebrew term rendered decree of utter destruction refers to things devoted (or set apart) to the Lord (or by the Lord) for destruction 4 Hebrew lacks rain 5 Or Canaanite

The BOOK of

Malachi

TITLE AND AUTHOR

The authorship of Malachi is a subject of debate. Scholars are divided as to whether the name Malachi is a personal name or a title. Both the Aramaic Targums and the Septuagint suggest something other than a personal name. The former identifies Malachi with Ezra. The latter translates the phrase “by Malachi” as “by the hand of his angel [or ‘messenger’].” The main arguments against viewing Malachi as the personal name of the prophet are the absence of specific data concerning his father and the lack of any mention of his place of birth. In addition, the phrase “oracle of the word,” which occurs in 1:1, is alleged to be an anonymous addition to the text. Nevertheless, these are not sufficient grounds for rejecting Malachi as the personal name of an individual prophet. In the case of every other Old Testament prophetic book, a personal name is given. As with many of the prophets, we know little about the prophet’s personal circumstances. But Malachi was indeed “God’s messenger,” and the message he brought was from God (cf. Amos 3:7, 8).

DATE AND OCCASION

Malachi is to be dated about the time of Ezra and Nehemiah. The reference to the “governor” (1:8) locates the book in the Persian period, and Malachi’s emphasis on the law (4:4) possibly indicates the time of Ezra’s ministry of restoring the prominence and authority of the law (Ezra 7:14, 25, 26; Neh. 8:18). Some date the book between the coming of Ezra (458 B.C.) and the coming of Nehemiah (445 B.C.). Others place Malachi in the period between Nehemiah’s two visits to Jerusalem, about 433 B.C.

Also important is the recognition that the conditions and problems that confronted Ezra and Nehemiah are also found in the prophecy of Malachi. All three spoke out against marriage to foreign women (e.g., 2:11–15; Neh. 13:23–27). They condemned neglect of the tithe (e.g., 3:8–10; Neh. 13:10–14). They castigated the evils of a degenerate priesthood (e.g., 1:6–2:9; Neh. 13:7, 8), and criticized social sins (e.g., 3:5; Neh. 5:1–13).

GENRE AND LITERARY FEATURES

The book of Malachi contains a series of prophetic disputation speeches in which the prophet cites a contemporary saying that he then goes on to refute (cf. Ezek. 11:3–12; 18:2–32). In Malachi, the pattern normally begins with the Lord’s making a statement that the people challenge and the Lord then vindicates. The people’s challenge is not necessarily a verbatim citation of their actual words, but it accurately represents the worldview of the prophet’s hearers, regardless of whether their thoughts were expressed aloud in the prophet’s hearing. The uncommonly frequent use of the first person (“I”) by the Lord in addressing the people lends an added sense of urgency and intimacy to the message of the book (1:2, 6, 14; 2:2; 3:5, 6, 10, 17; 4:5).

CHARACTERISTICS AND PRIMARY THEMES

The theme of the covenant is prominent in Malachi. Explicit references include the covenant of Levi (2:5–9), the covenant of the fathers (2:10), the marriage covenant (2:14), and the messenger of the covenant (3:1). In addition to these direct references, the book begins with a rehearsal of God’s covenant love (1:2–5). The seriousness of priestly incompetence and unfaithfulness is seen in the resulting erosion of covenant faithfulness among the common people who broke faith in their marriages (2:10–16) and in their social and economic relationships (3:5), “profaning the covenant” (2:10). Unless they repented (3:7), they would remain under God’s curse (3:9; cf. Lev. 26:14–46; Deut. 28:15–68).

Malachi spoke to a disillusioned, discouraged, and doubting people whose experience did not harmonize with their understanding of the glorious promises found in the earlier prophets. Their vision of the coming messianic age had not yet materialized. Instead, they experienced poverty, drought, and economic adversity, and they became disillusioned with God and their faith. Malachi’s word confronts a people skeptical of God’s promises and therefore indifferent in their commitment to live in the light of those promises and to worship and serve the Lord with all their hearts. Their love had grown cold and their hearts bitter toward God. The book may therefore serve as a catechism for times of doubt and disappointment, when the professing people of God are tempted to break faith with their covenant God. The prophet’s ministry is to light the lamp of faith in a disheartened people by reminding them of God’s electing love (1:2) and to set forth the continuing obligations of the covenant to those who truly know God (3:16–18).

THEOLOGY OF MALACHI

Malachi sought to rectify the people’s wrong thinking about their covenantal relationship with their God. The people had grown discouraged during the postexilic period and were tempted to accommodate to the world around them. This book warned God’s people after the exile not to think and act like the pagan peoples that surrounded them, but instead to remember that they were God’s chosen people. God promised to send a “messenger of the covenant” who would refine the people, no one less than the Lord Jesus Christ (1–3). From the beginning verses of the book, Malachi proclaims a complex vision of God who both loves and redeems and protects His people and also hates and judges His enemies (1:2–4), leading to the conclusion of the greatness of God (1:5). This understanding of God is necessary to have a proper submission to and rejoicing in the works of God displayed as the book unfolds.

MALACHI IN THE LARGER STORY OF THE BIBLE

As the last of the prophets and the final book in the English-language ordering of the Old Testament, the book of Malachi underscores the incompleteness of God’s work at this point in redemptive history. God made great promises to His people and unquestionably demonstrated His love for them, both in bringing them out of Egypt and returning them to the land after the exile. Yet the people were still poor, weak and oppressed, in bondage to the Persians even as they lived in part of the land promised to Abraham, Isaac, and Jacob. Nor was their response one of universal faith and trust. Many had grown cold in their love for the Lord and had abandoned Him in their hearts, even if outwardly they still went through the motions of religion. Only a remnant who truly feared the Lord and kept faith alive still remained. Would this be how Israel’s story ended, not with a bang but with a whimper?

This could not possibly be the case. At the right time, the Lord would return to His temple to complete His saving work for His people. The Lord would be preceded by His messenger, who would bring a message of judgment and hope like the prophet Elijah. This left God’s people waiting throughout the long years between the testaments, anticipating the coming of someone dressed in a camel’s hair coat and a leather belt, bringing a fiery message of repentance, an expectation fulfilled in the coming of John the Baptist (Mark 1:1–8; cf. 2 Kin. 1:8). He would make the way straight for God’s greatest work of redemption, turning the hearts of the Lord’s rebellious children back to their heavenly Father.

CHRIST IN THE BOOK OF MALACHI

In Malachi’s day, the people had grown tired of waiting for God to appear in Jerusalem to bring deliverance and justice to their land (2:17–3:5). They naively thought that God’s appearing would vindicate them, no matter the condition of their hearts before God. God fulfilled His promise to appear in their midst in the person of His own Son, Jesus Christ. Here was a Son who truly honored His Father, unlike many in Israel (cf. 1:6). He first appeared in the temple in great humility, as a baby in His mother’s arms, though even then it was already evident to Simeon that He had come to reveal the hearts of men and women for blessing or for cursing (Luke 2:22–35). He later returned to His Father’s house and drove out those who had turned it into a marketplace (Matt. 21:13). In His first coming, Jesus came to seek and to save those who were lost, not only from the house of Israel but from all nations as well (Matt. 28:19, 20; Luke 19:10; cf. Mal. 1:5). At His second coming, He will return in great glory, however, to bring judgment upon all those who refuse to trust in Him (Rev. 19:11–15).

Mal. 4:5 prophesies of the coming of Elijah the prophet. Jesus refers to John the Baptist, His forerunner, as Elijah in Matt. 11:14 and 7:10–13. Thus, Jesus presents Himself as the One to come who not only fulfills the promises in Malachi, the twelfth and last of the Minor Prophets, but also the One to come who fulfills all the promises of redemption that may be found from Genesis to Malachi.

HISTORY OF INTERPRETATION

The church fathers recognized the announcement of the coming of Christ in this last prophet. They made broad use of the book of Malachi to discuss the nature of God’s covenants and to demonstrate the universality of the offer of the gospel. This book is one of hope and anticipation, which are of great relevance in the midst of the often harsh and difficult realities of life in this fallen world. Like Malachi’s hearers, we need to live by faith in the light of God’s profound demonstrations of His love for us in the past, while we await the consummation of His promises to His people.

OUTLINE OF MALACHI

I. ISRAEL DOUBTS GOD’S LOVE FOR THEM (1:1–5)

II. THE IMPORTANCE OF TRUE WORSHIP (1:6–2:9)

A. The People’s Defiled Offerings (1:6–14)

B. The Defiled Priests (2:1–9)

III. ISRAEL’S FAILURE IN MARRIAGE PRACTICES (2:10–16)

A. Marriage to Idolatrous Wives (2:10–12)

B. Divorce of Israelite Wives (2:13–16)

IV. GOD’S RESPONSE TO SIN (2:17–3:5)

A. The Guilty Weary God with Excuses (2:17)

B. The Purifying Work of the Messenger (3:1–5)

V. GOD’S DESIRE TO BLESS (3:6–12)

A. His Unchanging Promise to Forgive the Repentant (3:6, 7)

B. Israel Robs God (3:8–12)

VI. DISTINCTION BETWEEN THE RIGHTEOUS AND THE WICKED (3:13–4:6)

A. The Harsh Words and Attitudes of the Cynical (3:13–15)

B. The Godly Conduct of the Faithful (3:16–18)

C. The Day of the Lord (4:1–6)

1  The oracle of the word of the LORD to Israel by Malachi. [1]

THE LORD’S LOVE FOR ISRAEL

[2] “I have loved you,” says the LORD. But you say, “How have you loved us?” “Is not Esau Jacob’s brother?” declares the LORD. “Yet I have loved Jacob [3] but Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert.” 4 If Edom says, “We are shattered but we will rebuild the ruins,” the LORD of hosts says, “They may build, but I will tear down, and they will be called ‘the wicked country,’ and ‘the people with whom the LORD is angry forever.’” [5] Your own eyes shall see this, and you shall say, “Great is the LORD beyond the border of Israel!”

PREDESTINATION

Few doctrines spark as much controversy or provoke as much consternation as the doctrine of predestination. It is a difficult doctrine that demands to be handled with great care and caution. Yet it is a biblical doctrine and therefore demands to be handled. We dare not ignore it.

Virtually all Christian churches have some doctrine of predestination. This is unavoidable since the concept is clearly found in Holy Scripture. Those churches however disagree, sometimes strongly, over its meaning. The Methodist view differs from the Lutheran view, which disagrees with the Presbyterian view. Though their views differ, each is trying to come to grips with this difficult matter.

What predestination means, in its most elementary form, is that our final destination, heaven or hell, is decided by God not only before we get there, but before we are even born. It teaches that our ultimate destiny is in the hands of God. Another way of saying it is this: From all eternity, before we even existed, God decided to save some members of the human race and to let the rest of the human race perish. God made a choice—He chose some individuals to be saved into everlasting blessedness in heaven and others He chose to pass over, to allow them to follow the consequences of their sins into eternal torment in hell.

Accepting this definition is common to many churches. To get to the heart of the matter one must ask, how does God choose? The non-Reformed view, held by the vast majority of Christians, is that God makes that choice on the basis of His foreknowledge. God chooses for eternal life those whom He knows will choose Him. This is called the prescient view of predestination because it rests on God’s foreknowledge of human decisions or acts.

The Reformed view differs in that it sees the ultimate decision for salvation resting with God and not with us. In this view, God’s election is sovereign. It does not rest upon the foreseen decisions or responses of human beings. Indeed, it sees those decisions as flowing from the sovereign grace of God.

The Reformed view holds that, left to himself, no fallen person would ever choose God. Fallen people still have a free will and are able to choose what they desire. But the problem is that we have no desire for God and will not choose Christ unless first regenerated. Faith is a gift that comes out of rebirth. Only those who are elect will ever respond to the gospel in faith.

The elect do choose Christ, but only because they were first chosen by God. As in the case of Jacob and Esau, the elect are chosen solely on the basis of the sovereign good pleasure of God and not on the basis of anything they have done or will do. Paul declares:

And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—she was told, “The older will serve the younger.” ... So then it depends not on human will or exertion, but on God, who has mercy. (Romans 9:10–12, 16)

A vexing problem with predestination is that God does not choose or elect to save everybody. He reserves the right to have mercy upon whom He will have mercy. Some of fallen humanity receive the grace and mercy of election. The rest God passes over, leaving them in their sin. The nonelect receive justice. The elect receive mercy. No one receives injustice. God is not obligated to be merciful to any or to all alike. It is His decision how merciful He chooses to be. Yet He is never guilty of being unrighteous toward anyone (see Romans 9:14-15).

THE PRIESTS’ POLLUTED OFFERINGS

[6] “A son honors his father, and a servant his master. If then I am a father, where is my honor? And if I am a master, where is my fear? says the LORD of hosts to you, O priests, who despise my name. But you say, ‘How have we despised your name?’ [7] By offering polluted food upon my altar. But you say, ‘How have we polluted you?’ By saying that the LORD’s table may be despised. [8] When you offer blind animals in sacrifice, is that not evil? And when you offer those that are lame or sick, is that not evil? Present that to your governor; will he accept you or show you favor? says the LORD of hosts. 9 And now entreat the favor of God, that he may be gracious to us. With such a gift from your hand, will he show favor to any of you? says the LORD of hosts. [10] Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you, says the LORD of hosts, and I will not accept an offering from your hand. [11] For from the rising of the sun to its setting my name will be [1] great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the LORD of hosts. [12] But you profane it when you say that the Lord’s table is polluted, and its fruit, that is, its food may be despised. 13 But you say, ‘What a weariness this is,’ and you snort at it, says the LORD of hosts. You bring what has been taken by violence or is lame or sick, and this you bring as your offering! Shall I accept that from your hand? says the LORD. [14] Cursed be the cheat who has a male in his flock, and vows it, and yet sacrifices to the Lord what is blemished. For I am a great King, says the LORD of hosts, and my name will be feared among the nations.

THE LORD REBUKES THE PRIESTS

2  “And now, O priests, this command is for you. [2] If you will not listen, if you will not take it to heart to give honor to my name, says the LORD of hosts, then I will send the curse upon you and I will curse your blessings. Indeed, I have already cursed them, because you do not lay it to heart. [3] Behold, I will rebuke your offspring, [1] and spread dung on your faces, the dung of your offerings, and you shall be taken away with it. [2] [4] So shall you know that I have sent this command to you, that my covenant with Levi may stand, says the LORD of hosts. [5] My covenant with him was one of life and peace, and I gave them to him. It was a covenant of fear, and he feared me. He stood in awe of my name. 6 True instruction [3] was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity. [7] For the lips of a priest should guard knowledge, and people [4] should seek instruction from his mouth, for he is the messenger of the LORD of hosts. [8] But you have turned aside from the way. You have caused many to stumble by your instruction. You have corrupted the covenant of Levi, says the LORD of hosts, [9] and so I make you despised and abased before all the people, inasmuch as you do not keep my ways but show partiality in your instruction.”

JUDAH PROFANED THE COVENANT

[10] Have we not all one Father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our fathers? [11] Judah has been faithless, and abomination has been committed in Israel and in Jerusalem. For Judah has profaned the sanctuary of the LORD, which he loves, and has married the daughter of a foreign god. 12 May the LORD cut off from the tents of Jacob any descendant [1] of the man who does this, who brings an offering to the LORD of hosts!

[13] And this second thing you do. You cover the LORD’s altar with tears, with weeping and groaning because he no longer regards the offering or accepts it with favor from your hand. [14] But you say, “Why does he not?” Because the LORD was witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. [15] Did he not make them one, with a portion of the Spirit in their union? [2] And what was the one God [3] seeking? [4] Godly offspring. So guard yourselves [5] in your spirit, and let none of you be faithless to the wife of your youth. [16] “For the man who does not love his wife but divorces her, [6] says the LORD, the God of Israel, covers [7] his garment with violence, says the LORD of hosts. So guard yourselves in your spirit, and do not be faithless.”

THE MESSENGER OF THE LORD

[17] You have wearied the LORD with your words. But you say, “How have we wearied him?” By saying, “Everyone who does evil is good in the sight of the LORD, and he delights in them.” Or by asking, “Where is the God of justice?”

MARRIAGE

The institution of marriage was ordained and instituted by God at Creation. Christ sanctified it by His presence at the wedding feast of Cana and by His instructions via His apostles in the New Testament. Most modern wedding ceremonies reflect this and acknowledge the divine origin of marriage. What is often ignored or overlooked in modern contracts is that marriage is regulated by God’s commandments. God’s law circumscribes the meaning and legitimacy of marriage.

Marriage is to be an exclusive relationship between one man and one woman wherein the two become “one flesh,” being unified physically, emotionally, intellectually, and spiritually. It is intended to last for life. The union is secured by a sacred vow and covenant and consummated by physical union. Scripture lists only two situations under which the agreement may be dissolved—infidelity and abandonment.

Infidelity is forbidden in the marriage relationship. The institution of marriage was created by God so that men and women could mutually complete one another and take part in His creative work of procreation. The physical union necessary for procreation also has a spiritual significance. It points toward and illustrates the spiritual union of husband and wife. Paul uses this union to symbolize the relationship between Christ and His church even as the Old Testament described the covenant relationship between God and Israel by the figure of marriage. Fidelity, mutual cherishing, and support are to be at the core of the marriage relationship. Acts of infidelity break the covenant and, as such, allow the injured party to sue for divorce.

In addition, Paul in 1 Corinthians 7:12-16, says that if a believing spouse is abandoned, he or she is under no obligation to maintain the marriage covenant. Abandonment, like infidelity, is a fundamental violation of God’s design for marriage.

Marriage is a creation ordinance. One need not be a Christian in order to receive the common grace of the institution. While all men and women may marry, the Christian is called to marry only “in the Lord.” Scripture is clear in its prohibition against Christians marrying non-Christians.

In the order of marriage, the husband is called to be the “head” of the wife. The wife is called to be in submission to her husband as to the Lord. The husband is called to love his wife and to give himself sacrificially to his wife as Christ loved His bride, the church, and gave Himself for it.

3  “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts. [2] But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap. [3] He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness to the LORD. [1] 4 Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years.

[5] “Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the LORD of hosts.

ROBBING GOD

[6] “For I the LORD do not change; therefore you, O children of Jacob, are not consumed. [7] From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the LORD of hosts. But you say, ‘How shall we return?’ [8] Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions. 9 You are cursed with a curse, for you are robbing me, the whole nation of you. [10] Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the LORD of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need. [11] I will rebuke the devourer [1] for you, so that it will not destroy the fruits of your soil, and your vine in the field shall not fail to bear, says the LORD of hosts. 12 Then all nations will call you blessed, for you will be a land of delight, says the LORD of hosts.

[13] “Your words have been hard against me, says the LORD. But you say, ‘How have we spoken against you?’ [14] You have said, ‘It is vain to serve God. What is the profit of our keeping his charge or of walking as in mourning before the LORD of hosts? [15] And now we call the arrogant blessed. Evildoers not only prosper but they put God to the test and they escape.’”

THE BOOK OF REMEMBRANCE

[16] Then those who feared the LORD spoke with one another. The LORD paid attention and heard them, and a book of remembrance was written before him of those who feared the LORD and esteemed his name. [17] “They shall be mine, says the LORD of hosts, in the day when I make up my treasured possession, and I will spare them as a man spares his son who serves him. 18 Then once more you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve him.

THE GREAT DAY OF THE LORD

4  [2] “For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the LORD of hosts, so that it will leave them neither root nor branch. [2] But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall. [3] And you shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the LORD of hosts.

[4] “Remember the law of my servant Moses, the statutes and rules [1] that I commanded him at Horeb for all Israel.

[5] “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. [6] And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.” [2]

STUDY NOTES FOR MALACHI 1

STUDY NOTE FOR MALACHI 1:1–5 The people of Israel, back in their land after the exile, are not convinced that God loves them. This section is God’s response to that cynical doubt. The Lord reminds Israel that Jacob, her ancestor, was chosen by God while Esau, Edom’s forefather, was rejected. Therefore, although Israel has experienced the Lord’s wrath for just a little while, Edom is a “people with whom the LORD is angry forever” (1:4). Furthermore, while Israel is heir of the everlasting promises of their covenant Lord, Edom will never rise again. The Lord’s judgment on Edom will be cause for praise in Israel.

1:1 oracle of the word. Is. 13:1; Nah. 1:1; Hab. 1:1; Zech. 9:1; 12:1. Normally used in prophecies of judgment, “oracle” may point to the urgency felt by the prophet in issuing his proclamation. On this urgency, see also Jer. 20:9; Amos 3:8.

Malachi. This could be either a personal name or a title (Introduction: Title and Author). BACK TO MALACHI 1:1

STUDY NOTE FOR MALACHI 1:2 I have loved you. God’s electing love is sovereign and unconditional. It is expounded principally in Deuteronomy, where the verbs “to choose” and “to love” are parallel, showing that love is not a feeling but the behavior that flows from a committed relationship (Deut. 7:6–8). God’s love is manifested in the covenant He initiates with His people. The nearness of God to Israel was to be the source of awe and amazement (Deut. 4:7, 8). God’s love begins in eternity (Jer. 31:3) and is manifested in His covenantal dealings with Abraham, Israel, and David (Gen. 17; Ex. 19:5, 6; 2 Sam. 7). God’s election of Jacob continues to have relevance for His dealings with Israel in the period of Malachi’s ministry. Properly understood, God’s love does not lead to moral complacency but to moral zeal. However, Israel’s complacency and the people’s cynicism about God’s love have led to the moral crises that Malachi addresses. See theological note “Predestination.”

How have you loved us. The response of Malachi’s hearers might be surprising given all that the Lord has done for His people throughout the OT. Yet at this point in their history, perhaps a century after the return from the exile, it reflects the difficult challenges of life in a vassal state of Persia. The people are asking, “Where are all of the great blessings God has promised through His prophets?”

Jacob. One of the titles for God in the Psalms is “the God of Jacob” (Pss. 20:1; 46:7; 75:9; 76:6; 84:8). God’s electing love is unique because He loves sinners, who by nature are the objects of His displeasure and wrath (Luke 15:2; Rom. 5:6–8; Eph. 2:1–3). The history of Jacob and Esau in Genesis clearly points to God’s choice of Jacob despite his lack of merit (Gen. 25:21–34; 27:1–40; Rom. 9:10–13). BACK TO MALACHI 1:2

STUDY NOTE FOR MALACHI 1:3 hated. Although there is a usage of the verb “hate” which means “to love less” (Gen. 29:31; Luke 14:26), the context immediately following suggests that here “hate” means active rejection, displeasure, and disfavor manifested in retributive justice. Like love (1:2 note), hatred is not merely an emotion but a covenantal term that includes the actions that flow from it. It is not merely that Esau (and the nation that comes from him, Edom) suffers the absence or lessening of blessing, but that he receives judgment that works its way out in the course of history. For this usage of “hate,” see Ps. 5:5; Is. 61:8; Hos. 9:15; Amos 5:21; Mal. 2:16. See theological note “Predestination and Reprobation” on p. 1997. Neither Jacob (Israel) nor Esau (Edom) deserves God’s love. Both merit destruction. Yet because of God’s electing love for Jacob, Israel will be restored after her deserved punishment at the hands of the Babylonians, while Edom will have no such restoration. This distinction should encourage the Jews of Malachi’s day to recognize the Lord’s utterly undeserved mercy to them.

laid waste. Probably a reference to the occupation of Edom by the Nabatean Arabs. BACK TO MALACHI 1:3

STUDY NOTE FOR MALACHI 1:5 beyond the border of Israel. God is the sovereign Lord of history, whose redemptive purposes are accomplished both inside and outside ancient Israel (v. 11; Gen. 17:4–6). The fact that there is still a territory that could be called “Israel” in Malachi’s day is a mark of God’s faithfulness to His promises. In contrast, the land of Edom will disappear forever. BACK TO MALACHI 1:5

STUDY NOTE FOR MALACHI 1:6–2:9 A major reason for the Lord’s anger with Israel is the priesthood’s attitude toward God’s name at the altar and toward God’s law in teaching and judging. At the altar, they offer diseased or imperfect animals in sacrifice, thereby reversing the intent of their labors and bringing curse and defilement where they should bring blessing and cleansing. In their teaching and judging, they violate the covenant with Levi (2:8), showing partiality and causing many to stumble.

1:6 honor. If normal fathers and masters expected honor, how much more does God deserve honor? God is in Himself infinitely glorious, and He must receive the recognition of His people (Pss. 29:1, 2; 57:5, 11).

despise. The opposite of honoring and fearing the Lord (cf. 2 Sam. 12:9, 10). The word is used often in Proverbs (1:7; 15:20; 23:22). BACK TO MALACHI 1:6

STUDY NOTE FOR MALACHI 1:7 polluted food. The reference is to animal sacrifices (v. 8). “Polluted” means ceremonially unclean and therefore unacceptable to God. God is not offended merely by ceremonial imperfections but by the attitude of contempt behind such imperfect sacrifices (Gen. 4:3–5 and notes; Heb. 11:4). The priests’ task is to teach the law and to oversee the sacrifices, so they are culpable for allowing the people to bring such defective offerings.

the LORD’s table. This phrase and the similar phrase in v. 12 occur only here in the OT, both times referring to the altar. BACK TO MALACHI 1:7

STUDY NOTE FOR MALACHI 1:8 lame or sick. The law expressly prohibits such offerings (Lev. 22:22; Deut. 15:21). Only unblemished animals are suitable, prefiguring the perfect atonement that Christ would ultimately make for sin.

to your governor. It is normal in Malachi’s culture for a visitor to bring a gift to a superior; someone who brings a defective animal as a gift, however, should hardly expect to receive a favorable welcome. BACK TO MALACHI 1:8

STUDY NOTE FOR MALACHI 1:10 shut the doors. Even worship that is offered in the right location in the name of the true God is not acceptable if it comes from a defiled heart. The Lord prefers that no offerings be presented on His altar rather than such defective ones. BACK TO MALACHI 1:10

STUDY NOTE FOR MALACHI 1:11 my name will be great among the nations. In contrast to the despising of His name by the priests (v. 6), God promises the future triumph of His glorious kingdom. “From the rising of the sun to its setting” and similar phrases often point to God’s future judgment of the entire world and the restoration of His order (Ps. 50:1; Is. 45:6; 59:19).

in every place. The imperfect sacrifices being offered during the prophet’s time (vv. 7, 8) are contrasted with the pure offerings of worship in the future (Is. 2:2–4; 66:19–21; Zech. 14:16–21). The promise of this verse is being fulfilled even now as Christ gathers His royal priests from among the nations (1 Pet. 2:9; Rev. 5:9, 10), and it will be consummated in the future as the nations gather to worship God in purity (Rev. 21:27). BACK TO MALACHI 1:11

STUDY NOTE FOR MALACHI 1:12 the Lord’s table. In the similar phrase in v. 7, “the LORD” is the divine name, Yahweh. Here it is “Lord,” the same word for “master” in v. 6, underlining the lack of respect that is being shown to God. BACK TO MALACHI 1:12

STUDY NOTE FOR MALACHI 1:14 Cursed be the cheat. Laws regulating offerings given in response to a vow require the giving of a perfect offering. This text implies an attempt to deceive the Lord by promising a costly offering when in trouble but then giving a less-expensive offering after deliverance has been granted (cf. Ps. 76:11).

I am a great King. God is not only their Father (1:6; Ex. 4:22) and their Master but also their King. The idea of God as King arose early in OT religion (Ex. 15:18; Num. 23:21; 24:7; Deut. 33:5). See Pss. 93–100. BACK TO MALACHI 1:14

STUDY NOTES FOR MALACHI 2

STUDY NOTE FOR MALACHI 2:1 And now, O priests. The priests are supposed to be the representatives of the people as well as their spiritual leaders. The following verses show how they have failed to act in accordance with their priestly calling. BACK TO MALACHI 2:1

STUDY NOTE FOR MALACHI 2:2 I will send the curse upon you. See Deut. 28:20.

I will curse your blessings. The blessings are either the physical and material blessings promised to the priests who receive the people’s tithes (Num. 18:21) or the pronouncements of blessing uttered by the priests at the time of the sacrifices (Num. 6:24–27), which then become a curse. BACK TO MALACHI 2:2

STUDY NOTE FOR MALACHI 2:3 I will rebuke your offspring. Lit. “I will rebuke your seed” (text note). This could mean a curse on the priest’s offspring or a literal curse on their agricultural seed (cf. Lev. 26:16; Deut. 28:38). Or, both could be in view.

spread dung on your faces. Refers to the animal intestines and their excretory contents, which are a byproduct of the sacrificial process. BACK TO MALACHI 2:3

STUDY NOTE FOR MALACHI 2:4 covenant with Levi. This covenant includes Levi’s descendants, entitling them to a hereditary priesthood (cf. Ex. 32:29; Num. 25:11–13; Jer. 33:20, 21). BACK TO MALACHI 2:4

STUDY NOTE FOR MALACHI 2:5 one of life and peace. The central thrust of Deuteronomy is to show the connection between covenant obedience and life. Commitment to God leads to a full life. Some see in “covenant ... of ... peace” an allusion to the covenant with Phinehas mentioned in Num. 25:10–13. BACK TO MALACHI 2:5

STUDY NOTE FOR MALACHI 2:7 lips of a priest should guard knowledge. See Ezra 7:10; Hos. 4:6. The connection between the true knowledge of the Lord and priestly instruction in the law is set forth vividly in 2 Chr. 15:3: “For a long time Israel was without the true God, and without a teaching priest and without law.” Providing this instruction is the first task of the priesthood (Deut. 33:10).

messenger of the LORD of hosts. The Hb. word translated “messenger” is the same one elsewhere translated “angel,” underlining the authority with which the priests speak. BACK TO MALACHI 2:7

STUDY NOTE FOR MALACHI 2:8 you have turned aside from the way. See Neh. 13:29. The priests’ attitudes and actions set a bad example for the people. They have abandoned their true calling, both to teach and practice the truth. Instead of turning people from iniquity (v. 7), they actually are actually leading the people off the true path. BACK TO MALACHI 2:8

STUDY NOTE FOR MALACHI 2:9 show partiality in your instruction. The basis for this censure is the character of God. God “is not partial and takes no bribe” (Deut. 10:17; cf. Lev. 19:15). Possibly the priests are favoring society’s rich and powerful people at the expense of the poor and powerless. BACK TO MALACHI 2:9

STUDY NOTE FOR MALACHI 2:10–16 Lack of faithfulness toward God leads to breakdowns in human relationships. Malachi addresses two problems: marriage to idolatrous wives (vv. 10–12) and the divorcing of Israelite wives (vv. 13–16).

2:10 one Father. Some interpret this as referring to Abraham (Is. 51:2). More likely it refers to God (1:6; Ex. 4:22, 23; Deut. 32:6; Is. 63:16; 64:8; Jer. 3:4, 19; 31:9). As a good Father, He will discipline the disobedient (Heb. 12:5–11). BACK TO MALACHI 2:10

STUDY NOTE FOR MALACHI 2:11 has been faithless. This verb is used five times in vv. 10–16. In Jer. 3:20, it refers to marital unfaithfulness; more generally, it applies to any breach of covenant obligations.

abomination. The Hb. word here, prominently employed in Deuteronomy, refers to idolatrous religious practices (Deut. 7:25, 26; 12:31; 13:14; 18:12). It can also refer to sexual transgression (Lev. 18:22, 26, 29, 30; Deut. 24:4).

profaned the sanctuary of the LORD. The Hb. word translated “sanctuary” can also be understood as referring to the people themselves (“holy seed”; Is. 6:13; cf. Ezra 9:2). The people, who are loved by God, defile themselves by disobedience in their marriage practices.

married the daughter of a foreign god. This phrase refers to marrying a woman still committed to a foreign god—an idolater outside the covenant (cf. Gen. 24:3, 4; Ex. 34:12–16; Deut. 7:3, 4; Josh. 23:12; 1 Kin. 11:1–10). The prohibition against marrying unbelievers continues in the NT (1 Cor. 7:39; 2 Cor. 6:14). BACK TO MALACHI 2:11

STUDY NOTE FOR MALACHI 2:13 cover the LORD’s altar with tears. These are not the marks of true repentance here; the people’s actions demonstrate them to be an empty gesture, more in line with pagan rituals than with the true worship of God. BACK TO MALACHI 2:13

STUDY NOTE FOR MALACHI 2:14 wife of your youth. See v. 15; Prov. 5:18. The motivation for abandoning these marriages may be romantic or to pursue politically advantageous relationships with the surrounding ethnic groups, who hold a great deal of power.

your companion. A related form of this unique word is used to describe a seam or a joint in a building, or the process of cementing something together.

your wife by covenant. God’s covenant faithfulness is to be mirrored in the marriage relationships of His people (Prov. 2:17; Eph. 5:22–33). BACK TO MALACHI 2:14

STUDY NOTE FOR MALACHI 2:15 one. See Gen. 2:24.

portion of the Spirit. The marriage union is not merely physical but spiritual as well, and has as its goal godly offspring for God Himself. BACK TO MALACHI 2:15

STUDY NOTE FOR MALACHI 2:16 divorces. See Is. 50:1; Deut. 24:1–4; theological note “Marriage” above, and “Divorce” on p. 1755. As in 1:3, “hate” is a covenantal word that describes the rejection of relationship.

garment. Entering into marriage and obtaining a wife is sometimes portrayed as covering with a garment (Ruth 3:9 text note; Ezek. 16:8). Abusing and divorcing a wife metaphorically stains a person’s garment, making him unfit to enter God’s presence. BACK TO MALACHI 2:16

STUDY NOTE FOR MALACHI 2:17–3:5 Religious cynics charge the Lord with injustice. God responds with the promise that He will send a messenger to prepare the way before Him before returning to His temple. His presence among a wicked people requires judgment and gracious refinement (3:2, 3). He will change the Levites’ hearts and they will offer sacrifices in righteousness once again. The judgment will be exacting (3:5). The Lord Himself will be the chief witness for the prosecution of His people.

2:17 wearied the LORD. See Is. 43:24. In Malachi, the offenses revolve around the cynical rejection of God’s moral government and the attendant insolent spirit that constantly puts God on trial.

Everyone who does evil is good. This is an explicit rejection of the Lord’s statement in Deut. 18:12. They stumble over the same issues that caused the psalmist difficulties in Ps. 73. BACK TO MALACHI 2:17

STUDY NOTES FOR MALACHI 3

STUDY NOTE FOR MALACHI 3:1–5 This section rebuts two cynical statements from ch. 2. First, the allegation in 2:17 that God does not differentiate between good and evil is answered in 3:2 by referring to the refining and purifying ministry of the messenger of the covenant. The second statement, “Where is the God of justice?” (2:17), is answered in v. 5. The Jews in Malachi’s day are looking for the Lord to judge the nations, but instead the Lord will come near to them for judgment (v. 5).

3:1 my messenger. See 4:5; also Is. 40:3 (where “prepare the way” also occurs). It was the practice in the ancient Near East to send messengers in advance of a visiting king to announce his coming and to remove all hindrances or obstacles. This prophetic messenger (Matt. 11:10) will be the last of his kind to appear before the coming of the Lord, who is “the messenger of the covenant.”

suddenly. This word is almost always associated in Scripture with an unhappy and calamitous circumstance (Num. 12:4; Is. 47:11; cf. 2 Pet. 3:10).

the messenger of the covenant. A person distinct from “my messenger,” He will purify the sacrifices, the priests, and the nation (vv. 2–5). This “messenger of the covenant” is the Messiah, and this prophecy is fulfilled in Jesus, who alone has performed the perfect sacrifice on behalf of His people. BACK TO MALACHI 3:1

STUDY NOTE FOR MALACHI 3:2 fullers’ soap. Ancient launderers used harsh chemicals extracted from plants to remove stubborn stains from clothing BACK TO MALACHI 3:2

STUDY NOTE FOR MALACHI 3:3 he will purify the sons of Levi. The priests have been instrumental in leading the people astray. The work of purification will begin with them, and it will spread from them to the whole of the nation. The Levites are the pattern for the nation, which is to be “a kingdom of priests” (Ex. 19:6). Silver is harder to purify than gold.

offerings in righteousness. See “a pure offering” in 1:11. Because of the work of the messenger of the covenant, proper worship will again be offered, since the hearts and lives of the worshipers will be purified (Ps. 4:5; Zeph. 3:9). BACK TO MALACHI 3:3

STUDY NOTE FOR MALACHI 3:5 Then I will draw near to you for judgment. This section began with the religious cynics’ accusing the Lord of injustice. It ends with a covenant lawsuit in which the Lord brings charges against His people. The seven specific sins mentioned in v. 5 are a broad cross section of offenses clearly forbidden in the law of God. The root cause of these sins is that they “do not fear me.” BACK TO MALACHI 3:5

STUDY NOTE FOR MALACHI 3:6–12 The people are not only bringing defective offerings but also are withholding the tithe, apparently due to the crops’ meager returns. But withholding the tithe is stealing from the Lord. As a consequence, the righteous Lord withholds blessing. Their sin also evidences a lack of trust in the Lord to provide for their needs if they keep His commands. So, the Lord urges them to put Him to the test. If they do so, the consequent provision will be so great that the nations will see the difference and pronounce Israel blessed.

3:6 I ... do not change. The immutability, or unchangeable character, of God is seen in His purpose to bless His elect people. Thus, in spite of their numerous sins, they are not destroyed (Ex. 34:6, 7; Jer. 30:11). This verse closes the previous section and begins the next one. BACK TO MALACHI 3:6

STUDY NOTE FOR MALACHI 3:7 Return to me, and I will return to you. The command to repent is connected with a promise (cf. Zech. 1:3; James 4:8). Sin separates people from God and causes God to hide His face (Is. 59:2).

How shall we return. This is not a genuine question; there is plenty of information on how to return to the Lord in the Scriptures that they already possessed. BACK TO MALACHI 3:7

STUDY NOTE FOR MALACHI 3:8 tithes. Lit. “a tenth.” The practice of tithing is mentioned in the accounts of Abraham (Gen. 14:20) and Jacob (Gen. 28:22), and is codified in the law of Moses as an annual requirement to bring in one-tenth of the agricultural produce as a mark of the Lord’s ownership of the Promised Land (Lev. 27:30; Num. 18:26; Deut. 14:22–29).

contributions. Portions of the animal sacrifices to which the priests are entitled (Ex. 29:27, 28; Lev. 9:22). BACK TO MALACHI 3:8

STUDY NOTE FOR MALACHI 3:10 storehouse. Refers to a room in the temple designated for the storage of gifts so that they can be distributed to the priests and the Levites, as well as to the poor of the community (2 Chr. 31:11; Neh. 10:38, 39; 12:44; 13:12).

put me to the test. This is a reversal of the ordinary biblical pattern, in which God typically tests human beings (Pss. 11:5; 26:2; 66:10; Prov. 17:3; Jer. 11:20; 12:3; 17:10). Only in a few instances are humans invited to test God (i.e., to prove His claims and justify His commands; Is. 7:11, 12; 1 Kin. 18:22–46). Because the tithe is a covenantal obligation under the Sinai covenant, specific blessings and curses were attached to it. Under the new covenant, Paul calls us to excel in the grace of giving (2 Cor. 8:7). This suggests that love should move us to greater generosity than the law ever could, and that the old covenant tithe is really just the minimum that people should give to God’s work.

windows of heaven. See Gen. 7:11. Rain in its appropriate time is a blessing from the Lord and is crucial to the agricultural well-being of the community. BACK TO MALACHI 3:10

STUDY NOTE FOR MALACHI 3:11 I will rebuke the devourer. In addition to providing the all-important rain, the Lord also promises to protect the crops against destructive pests, which are themselves a sign of covenant curse under the Mosaic covenant (see Deut. 28:38–42). The result of these blessings will be fruitful harvests. BACK TO MALACHI 3:11

STUDY NOTE FOR MALACHI 3:13 –4:6 The last section returns to the prophecy in 3:1–5 concerning the forerunner (Matt. 11:10) and the coming of God. In various ways, the beginning of the section is reminiscent of a psalm of lament. The complaints, however, are interpreted as hard words against the Lord. Yet there are those who sense the same injustices without concluding that it is futile to serve the Lord. The first group speaks hard words and invites the Lord’s response; the latter fears the Lord and so He writes words of remembrance concerning them. He promises that they will be His special possession in the great day of the Lord.

A reference to “the day” (v. 17) again introduces the last day of judgment, a day of destruction for the wicked but healing for the righteous. The final verses return to the promised forerunner and exhort the people to keep the law of Moses.

3:13Your words have been hard. This aptly describes the people’s responses to the Lord throughout the book of Malachi, which have revealed the corresponding hardness of their hearts. Instead of repenting, the people consistently have contested the validity of each of the Lord’s charges against them. BACK TO MALACHI 3:13

STUDY NOTE FOR MALACHI 3:14 vain. Lit. “empty” or “useless.” The hardness of the people’s hearts is revealed by their response to the prosperity of the wicked. They have concluded that serving the Lord is worthless.

profit. The Hb. term usually refers to unjust gain. Greed is inconsistent with a desire for God’s truth (Ps. 119:36). BACK TO MALACHI 3:14

STUDY NOTE FOR MALACHI 3:15 put God to the test. Typically an expression of blatant unbelief (Num. 14:22; Deut. 6:16; Ps. 95:9; Matt. 4:7). Rarely, the Lord actually invites people to put Him to the test, in which case to decline is a sign of unbelief (3:10 note). BACK TO MALACHI 3:15

STUDY NOTE FOR MALACHI 3:16 Then. The conversation and conduct of those who fear God is occasioned by the preceding words of murmuring and is placed in contrast to them. Instead of speaking hard words against God, this group esteems the Lord’s name.

book of remembrance. This exact phrase is found only here, but references to a special book are found elsewhere (Ex. 32:32; Ps. 69:28; Dan. 7:10). This provides the answer to those who earlier asked, “Where is the God of justice?” (2:17). The Lord is aware of what is happening and watching over those who truly belong to Him. BACK TO MALACHI 3:16

STUDY NOTE FOR MALACHI 3:17 They shall be mine. Refers to the remnant described in v. 16.

my treasured possession. In the early stage of OT revelation, the nation of Israel is called God’s “treasured possession” (Ex. 19:5; Deut. 7:6; 14:2). On the day when the Lord constitutes this precious remnant, it will become clear to all that serving the Lord has not, in fact, been in vain (3:14).

his son who serves him. See 1:6. BACK TO MALACHI 3:17

STUDY NOTES FOR MALACHI 4

STUDY NOTE FOR MALACHI 4:1 shall set them ablaze. Two images of fire are used in Malachi to describe the Lord: a refining fire (3:2) and a destroying fire (4:1). Evildoers do not actually put the Lord to the test and escape (see 3:15).

root nor branch. The wicked are compared to a tree (Amos 2:9) that will be totally destroyed, consumed from the topmost branch down to the roots. BACK TO MALACHI 4:1

STUDY NOTE FOR MALACHI 4:2 sun of righteousness. An expression unique to Malachi (cf. Ps. 84:12). The Davidic king will reign in righteousness (Is. 32:1) and will be called “a righteous Branch” (Jer. 23:5, 6). The rising sun reveals the truth about the Lord and His people, vindicating those who are faithful and condemning those who remain rebellious.

healing in its wings. The Bible considers physical sickness and spiritual sickness or sin to be analogous. Salvation is often compared to bodily healing (Ex. 15:26; 2 Chr. 7:14; Ps. 103:3; Is. 53:5; Jer. 17:14). The sun was often depicted in antiquity as a winged disk.

calves from the stall. Calves that have been specially fattened and are full of vigor. BACK TO MALACHI 4:2

STUDY NOTE FOR MALACHI 4:3 the day when I act. Patience is required until the day when God acts to demonstrate the decisive difference between the fate of the righteous and the wicked. BACK TO MALACHI 4:3

STUDY NOTE FOR MALACHI 4:4 Remember the law of my servant Moses. Together, Moses and Elijah (v. 5) represent the Law and the Prophets. Moses communicated God’s law with its statutes and rules, which the priests have been failing to teach the people (2:6). However, the righteous remnant will remember them. BACK TO MALACHI 4:4

STUDY NOTE FOR MALACHI 4:5 Behold, I will send you Elijah the prophet. The task of the prophets is to convict those who have failed to heed the law of Moses and to call them to repentance for their sin. The literary connection of this verse with 3:1 indicates that “Elijah” is the same person as “my messenger.” Both verses begin with the word “Behold” and use the same form of the verb “to send.” In both cases, the mission is to bring repentance in advance of the coming day of the Lord. The NT identifies this “Elijah” as John the Baptist, who epitomized the prophet’s message of judgment and repentance (Matt. 11:14; 17:10; Mark 9:11–13; Luke 1:17). BACK TO MALACHI 4:5

STUDY NOTE FOR MALACHI 4:6 turn the hearts of fathers to their children. Repentance and turning to God will be seen in the restoration of family relationships (Luke 1:17). Since God is our Father (1:6), repentance also means restoration in that relationship as well.

lest I come and strike the land with a decree. Malachi began with the announcement of God’s electing love, yet the book ends with the threat of a curse. Malachi’s dual thrust of mercy and judgment is echoed by Paul’s pronouncement, “Note then the kindness and the severity of God” (Rom. 11:22; cf. Deut. 30:19, 20). Strikingly, Luke 1:17 focuses on the positive side of Malachi’s prophecy, for in His first coming Jesus came to seek and to save that which was lost. Yet those who refuse the salvation that Christ came to bring will face another coming in which Jesus rides out to bring destruction on the unrepentant (Rev. 19:11–21). BACK TO MALACHI 4:6

FOOTNOTES FOR MALACHI 1

1 Malachi means my messenger

1 Or is (three times in verse 11; also verse 14)

FOOTNOTES FOR MALACHI 2

1 Hebrew seed 2 Or to it 3 Or law; also verses 7, 8, 9 4 Hebrew they

1 Hebrew any who wakes and answers 2 Hebrew in it 3 Hebrew the one 4 Or And not one has done this who has a portion of the Spirit. And what was that one seeking? 5 Or So take care; also verse 16 6 Hebrew who hates and divorces 7 Probable meaning (compare Septuagint and Deuteronomy 24:1–4); or “The LORD, the God of Israel, says that he hates divorce, and him who covers

FOOTNOTES FOR MALACHI 3

1 Or and they will belong to the LORD, bringers of an offering in righteousness

1 Probably a name for some crop-destroying pest or pests

FOOTNOTES FOR MALACHI 4

2 Ch 4:1–6 is ch 3:19–24 in Hebrew

1 Or and just decrees 2 The Hebrew term rendered decree of utter destruction refers to things devoted (or set apart) to the Lord (or by the Lord) for destruction

THE

New Testament

INTRODUCTION to the

Intertestamental Period

As the history of the Old Testament drew to a close, the Jewish people were chastened, divided, and expectant. They were chastened because the people recognized the grievous idolatry and apostasy that led the Lord to judge them, first in the exile in Babylon and then in their continuing subjugation to foreign powers such as Persia, Greece, Egypt, Syria, and eventually Rome. The Jews were also divided. Many Jews had returned from exile and were worshiping God in Jerusalem, but many more had stayed in Persia, and still others had settled in Egypt and other regions around the Mediterranean Sea and beyond. This scattering of the Jewish population is called the “Diaspora.” Yet God’s people had not abandoned hope but instead remained expectant that God would still fulfill His covenant promises to Abraham. They remembered the mighty arm of the Lord who redeemed His people from Egypt. And the promises spoken through the prophets led them increasingly to expect the Messiah, the promised Davidic king who would accomplish God’s saving purposes for His people and bring them the new exodus for which they longed.

Between the ministry of post-exilic prophets such as Haggai and Malachi and the reappearance of true prophecy in John the Baptist, forerunner of the Messiah, existed a prophetic silence that lasted more than four hundred years. During this period, the Jews witnessed drastic changes in the surrounding cultures. Inevitably, they likewise underwent serious internal transformation. The Persian Empire gave way to the whirlwind conquests of Alexander the Great. In the last third of the fourth century B.C., Alexander brought Greek culture, or “Hellenism,” to the places he conquered, including much of the Middle East, North Africa, and beyond. Long after Alexander’s death, the intellectual and religious mindset of the Jewish people was profoundly influenced by interaction with Greek culture.

THE PTOLEMIES

When Alexander the Great died in 323 B.C., his empire was divided among four of his generals, two of whom established dynasties that dominated the Promised Land and the Jewish exiles who had returned there. One general, Ptolemy, and his successors ruled Egypt from their capital, Alexandria, in the Nile delta and not far from the Mediterranean coast. The Ptolemies also controlled Palestine for over a century, until the early years of the second century B.C. Little is known about life in Judea under the Ptolemies. Apparently, the Jews retained considerable freedom to practice their religion as well as a measure of self-rule under their own high priest. His office originally had a strictly religious purpose, but in the absence of a Jewish king, the office became the Jews’ major political symbol. At the same time, the community felt increasing pressure to adopt Greek ways of life.

The Jewish colony in Alexandria, Egypt, seems to have flourished under the Ptolemies. Being in the capital city of a pagan culture, however, the colony found it necessary to adapt to its new religious and philosophical environment. Some Jewish intellectuals wanted to teach Gentiles the history of the Hebrews. Others attempted to reinterpret biblical religion in the conceptual categories of Greek philosophy, a process that yielded the allegorical interpretations of Philo of Alexandria in the first century A.D. and eventually the allegorical hermeneutic of church fathers such as Clement and Origen in the late second and third centuries A.D. Among various literary productions by the Jewish community in Egypt, the translation of the Pentateuch from Hebrew into Greek was completed late in the third or second century B.C. This work, along with the later translations of the other Old Testament books, is called the Septuagint (commonly abbreviated with the Roman numeral “LXX”), named for the seventy scholars who were traditionally believed to have participated in the translation effort. Since the New Testament authors wrote in Greek, they often used the Septuagint when quoting the Old Testament, though they also used the Hebrew Old Testament.

THE SELEUCIDS

Another of Alexander’s generals, Seleucus, became ruler of an empire that eventually extended from the western coast of Asia Minor (modern Turkey) to Babylon (modern Iraq) and beyond in the east. The Seleucid Empire established its capital in Antioch of Syria, north of Palestine, and presented a continual challenge to the Ptolemaic rulers. Finally, in 198 B.C., the Seleucid ruler Antiochus III was able to occupy Palestine.

No doubt the Jews were affected immediately by this change, but it was with the accession of Antiochus IV in 175 B.C. that Judea entered one of the most difficult periods ever faced by the Jewish people. Also known as Epiphanes (“God manifest”), Antiochus IV began to feel the threat of the Romans, who were slowly but surely advancing and expanding their empire eastward from Rome. He also vied with the Ptolemies in Egypt over control of southern Palestine, with uneven success. In an attempt to strengthen and unify his empire, Antiochus stepped up the process of Hellenizing Palestine.

Some Jews welcomed this development and embraced the new culture, in effect rejecting their religious identity. Such apostasy strengthened the resolve of other Jews to resist the policies of Antiochus. He did not understand the character of Judaism, and unleashed the terrors of religious persecution. Copies of the Hebrew Scriptures were burned, observance of the Sabbath was prohibited, circumcision was outlawed—and violators of these new laws were put to death. In 169 B.C., Antiochus plundered the treasuries of the rebuilt temple in Jerusalem in order to fund his military initiatives against the Ptolemies. Two years later, in 167 B.C., he desecrated the Jewish temple by directing that pigs be sacrificed on an altar in its courtyards. Many Jews regarded this blasphemy as fulfilling the prophecy given to Daniel of an “abomination that makes desolate” (Dan. 11:31; 12:11; cf. 9:27), and it triggered violent resistance on the part of pious Jews.

Matthias, a priest who observed the Mosaic law and was highly respected in the Jewish community, took up arms along with his sons against both Seleucid forces and the Hellenized Jews who collaborated with them. Under the leadership of Matthias’ son, Judas Maccabeus, or “Judas the Hammer,” small bands of Jewish guerrilla fighters faced and repeatedly defeated large Seleucid armies. The Jews occupied Jerusalem and rededicated the Temple in 164 B.C. This event is still celebrated today in the Jewish feast of Hanukkah. (There is a NT reference to this feast, known also as the “Feast of Dedication,” in John 10:22–23.) The history of these and some subsequent events is related in 1 Maccabees, one of the group of books known as the Apocrypha (or in the Roman Catholic Church, the Deuterocanonicals).

The Maccabees’ vigorous zeal for the purity of the Jews’ faith in the living God and violent resistance against Hellenism’s pagan influence molded the shape of Second Temple Judaism and its various parties, which confronted both Jesus and His apostles. The Pharisees appear frequently in the Gospels and Acts as strict interpreters and practitioners of the detailed regulations not only of the written law of Moses but also of the oral traditions that were thought to safeguard the pious from even inadvertent transgression of the commandments. Their name is probably derived from the Hb. verb meaning “separate,” and it appears that it expressed their commitment to maintain absolute separation from both moral and ceremonial defilement of all kinds. The Zealots also could trace their readiness to engage in armed resistance to the Maccabees’ courageous tactics, as well as to biblical precedents such as the zealous violence of Phinehas, son of Aaron (Num. 25:6–13; Ps. 106:28–31).

THE HASMONEANS

Having tasted victory, the Jews were not happy with simply regaining the right to practice their religion. They fought to regain political freedom as well—something they had not enjoyed since their return from exile in Babylon in the sixth century B.C. After the death of Judas, his brothers Jonathan and Simon continued the war until 142, when Judea became independent and the Hasmonean dynasty was established. The name for the dynasty is derived from Hashmon, an ancestor of the Maccabees.

Yet the struggle with Hellenization was not over. Even before independence, Jonathan Maccabeus had taken over the office of high priest, despite his not belonging to the proper family (the line of Zadok). According to many scholars, it was this event that led a group of strict Jews to turn away from their nation and establish the Essene community of Qumran, near the Dead Sea. Considering themselves the true Israel, this community developed a monastic lifestyle. They interpreted the Old Testament prophecies as being fulfilled in their midst, and looked forward to a final and imminent war that would destroy God’s enemies. An extensive collection of their literature—the Dead Sea Scrolls—was discovered in 1947. Various documents speak of a “teacher of righteousness,” who may have been one of the leaders of the Qumran community at its formation, whereas the literature also expresses hopes for the imminent arrival both of a priestly “anointed one of Aaron” and a royal “anointed one of David.”

The Hasmonean (Maccabean) rulers dominated the priesthood. They progressively adopted Greek ways of life. In general, they received the support of the Sadducees, an aristocratic group that sought to preserve political stability. This conservative “party” acknowledged only the Pentateuch as fully authoritative for doctrine (while later Old Testament books had a lesser authority), and on those grounds resisted the doctrine of the resurrection (cf. Matt. 22:23–33; Acts 23:6–8). The historical origin of the Sadducees, as well as that of the Pharisees, cannot be determined precisely. Both groups are first mentioned by the historian Josephus in connection with the rule of John Hyrcanus I (134–104 B.C.).

The Pharisees, though not primarily a political group, may be regarded as the party of the opposition for much of this period. They protested the inroads of Hellenization in Jewish life, developed an extensive oral tradition, and generally sought to preserve the purity regulations of Judaism. By means of their interpretations of the law, however, they altered many of the biblical requirements. This practice in effect lowered the standards of God’s holiness and helped foster the illusion that people could please God by their own efforts (Mark 7:1–13; Luke 18:9–14).

THE ROMANS

In spite of some periods of prosperity, the Hasmonean dynasty, torn by internal strife, was unable to resist the advance of the Romans. As early as the reign of the Seleucid Antiochus IV, the armies of the Roman Republic had conquered Macedonia and Egypt and were placing military and political pressure on Syria. Rome continued to expand its domain eastward, and in 63 B.C., forces commanded by the Roman general Pompey occupied Jerusalem. Three years later, Pompey, Julius Caesar, and Crassus formed a semi-secret alliance, the First Triumvirate, to undermine the governing authority of the Roman Senate, a decisive step away from Republic and toward Empire. Continuing unrest led the Roman Senate to appoint Herod the king of the Jews in 40 B.C. He was an Idumean (descendant of Edom/Esau) by birth, but had become a proselyte to Judaism. Returning to Judea with the backing of Roman troops, Herod waged a three-year war against opponents, finally capturing Jerusalem and establishing his reign in 37 B.C. He ruled until his death in 4 B.C.

Herod was obedient to Rome and ruled efficiently. His building projects, such as the construction of an artificial port in Caesarea—an astonishing feat of engineering in that day—made him famous in the ancient world. This port city, named in honor of Herod’s imperial patron, Augustus Caesar, served as Rome’s provincial capital for Judea throughout the period reported in the New Testament; but during Israel’s major pilgrim feasts, Roman governors moved their headquarters to Jerusalem, to the Antonia Fortress, also built by Herod and dedicated to Mark Antony, since it overlooked the temple precincts and enabled them to keep an eye out for any potential unrest among the people. Of particular importance was his rebuilding of the temple in Jerusalem, an ambitious venture that began in 20 B.C. and continued until long after his death (John 2:20). These and other accomplishments earned him his name “Herod the Great.” Unfortunately, Herod’s vices overshadowed his strengths. Egotistical, jealous, and distrustful, Herod at times was a madman, going so far as to murder some of his own children and one of his wives. His order to slaughter all male toddlers in Bethlehem in order to eradicate a royal rival foretold in the prophecy of Micah is completely in character with the Herod described in extrabiblical sources. If his reconstruction and expansion of the temple was designed to ingratiate himself to his Jewish subjects, his ruthlessness as a ruler, disregard for God’s law in personal and family life, and appetite for Roman culture and Rome’s favor converged to undermine that effort.

As the New Testament story begins, the Jews are subjected to a foreign power, ruled by an able but despotic figure, and still waiting for a salvation yet unfulfilled.

The Roman Empire in the Age of Augustus

INTRODUCTION to the

Gospels and Acts

HISTORICAL BACKGROUND

When Jesus was born in Bethlehem, Augustus, nephew and heir of Julius Caesar, ruled the Roman Empire, and Herod the Great was ruler of Judea and Samaria. Herod died in 4 B.C. and his kingdom passed to his son Archelaus (Matt. 2:19–22). Archelaus was guilty of misrule and was banished in A.D. 6. As a result, Judea and Samaria came directly under Roman administration through a series of governors or prefects, later known as procurators. During the ministry of Jesus, Tiberius ruled the Empire and Pontius Pilate was prefect of Judea.

The province of Galilee, where Jesus lived, had been given by Herod the Great to another of his sons, Herod Antipas (Matt. 14:1–12; Luke 23:6–15). In A.D. 39, Galilee passed to Herod Agrippa, a grandson of Herod the Great. A childhood friend of Agrippa, Claudius, was Roman emperor at that time and he made Agrippa king of Judea and Samaria as well. Agrippa was popular with the Jews, but his reign was short. He persecuted the apostles, and when he did not refuse to be praised as if he were a god, he was punished with sickness and died (A.D.44; Acts 12:1–4, 19–23).

Palestine in the Time of Jesus

Agrippa’s territory reverted to Roman governors, though a small portion was given to Agrippa II (Acts 25:13–26:32). When the Apostle Paul reached Rome (probably A.D. 60), Nero was the emperor who heard his appeal. Although he had begun his reign wisely and well in A.D.58, Nero later fell into ruthless violence and paranoia, leading to his suicide in A.D.68. Tensions between Judea and Rome increased during this period and led to a revolt in A.D. 66. The ensuing war was disastrous for the Jewish nation. In A.D. 70, Jerusalem was destroyed, and the Jewish people endured terrible suffering.

CHARACTER OF NEW TESTAMENT NARRATIVE

Like the historical writings of the OT, the Gospels and Acts do not provide us with every historical detail in which we might be interested. Their purpose is to provide reliable (though not exhaustive) testimony to and interpretation of God’s redemptive acts in keeping with His covenant commitment to His people. The events included have been carefully selected by each author to present clearly and powerfully the message of the gospel.

It has long been noticed that the Gospels are not ordinary biographies. Two of them say nothing about Jesus’ birth, and only one event from His youth has been recorded (Luke 2:41–52). Unlike what one would expect from a biography, a large proportion of each Gospel is devoted to the last week of Jesus’ ministry.

In the book of Acts, only two apostles, Peter and Paul, are prominent. Moreover, the author gives about as much space to two “unproductive” years of imprisonment in Paul’s life as he does to the apostle’s three missionary journeys, which lasted a total of seven years at least and yielded churches planted in Cyprus, Asia Minor, Macedonia, and Achaia (Greece). Clearly, these books were not written to satisfy our curiosity about every single detail of the period they cover but to proclaim a message.

Luke’s introduction to his long narrative of Luke–Acts offers insight on the intention of these historical narratives. Luke carefully used eyewitness testimony in the writing of an orderly account (Luke 1:1–3) in order to provide certainty to his readers (1:4). John tells us that he could have written much more about Jesus, but he chose specific events and teachings from the ministry of Christ to provide evidence that Jesus is the Son of God (John 20:30, 31). Matthew and Mark have similar purposes, though Matthew focuses on proving that Jesus is the Jewish Messiah and Mark seems to write for a Roman audience.

When reading the New Testament narratives, therefore, the reader should make a special effort to determine why particular events are included. A detail that may seem insignificant at first sight (e.g., Paul’s vow recorded in Acts 18:18) may subsequently prove quite significant (Acts 21:20–24). Moreover, it is important that God has given us four Gospels and not only one. Even at the distance of two millennia from these world-changing events, we hear the testimony of multiple witnesses (Deut. 19:15; Matt. 18:16; Acts 2:32; 10:39), attesting to us the truth about the person and work of Jesus Christ. Moreover, since many events in Jesus’ life are recorded in more than one gospel, we can discern their importance more fully by reading about them in several books, each of which has its own theological emphasis.

THE SYNOPTIC PROBLEM

Even a quick reading of the four Gospels reveals that three of them (Matthew, Mark, and Luke) are similar, especially when contrasted with John. With a few important exceptions (e.g., John 6:1–15, 16–21), the events and teachings included in John (e.g., chs. 3; 9; 11; 14) are not found in the first three gospels, while these three have much material in common and share a similar perspective. Matthew, Mark, and Luke are called the Synoptic Gospels, from the Greek meaning “see together”; that is, they share a point of view.

A more detailed comparison, however, reveals a wide variety of differences as well as similarities. Sometimes the material recorded is exactly alike, while at other times there are minor verbal differences. In some cases, the order of events is the same, but often it is not. From a literary point of view, these facts raise difficult questions regarding the origin of and relationship between the Synoptics. How did they originate? Did their authors use each other’s work, and did they have other materials available to them?

The prevailing answer to these questions is that Mark was the first to write and that Matthew and Luke followed his outline (Mark 2:1–22; cf. Matt. 9:2–17; Luke 5:18–38). But Matthew and Luke have some important material in common, consisting of teaching by Jesus that is not found in Mark (e.g., Matt. 7:24–27; Luke 6:47–49). This is explained by the suggestion that a second document, no longer extant, was used by these two writers. This document is often called “Q” (from the German Quelle, meaning “source”), and this solution is known as the “Two-Source Theory.” In addition, Matthew and Luke clearly each had access to much unique information found only in their respective gospel accounts.

This proposal cannot account for all the facts, and alternate theories have been suggested. Some argue for the priority of Matthew rather than Mark; a few suggest that Luke was written first. Some have even argued that John was first. A number of scholars emphasize an oral tradition that must have preceded the writing of these documents, downplaying their literary interdependence or at least questioning whether the non-Markan material shared by Matthew and Luke was drawn from a written source rather than apostolic testimony conveyed orally. Many NT specialists continue to use the Two-Source Theory as a working hypothesis but recognize that many questions remain unanswered.

Various theories have been suggested for the sources behind the book of Acts, but as it is the sequel to Luke’s gospel, we know that Luke went about gathering information for this work in the same way he did for his gospel, namely, by interviewing eyewitnesses and others with information on the birth and growth of the early church (cf. Luke 1:1–4). Luke’s own personal recollections are also sources for the book of Acts. His inclusion of the so-called “we” passages in Acts 16–28 indicate that he was often a personal companion of Paul as the apostle traveled the Roman Empire to evangelize and plant churches (Introduction to Acts: Author).

Ultimately, God’s guidance through inspiration was the controlling factor. God used historical developments (especially the spiritual needs of individuals and congregations who were the first audiences of the Gospels and Acts) as well as the personal research of the gospel writers to accomplish His purposes (cf. Luke 1:1–4). Scholarly work on history and literature should therefore not be despised, since it often sheds light on the text. On the other hand, our confidence in the truth of Scripture does not rest on the ability of specialists to sort out literary problems, but on God’s power to fulfill His promises (Is. 55:10, 11; 2 Tim. 3:16, 17).

The GOSPEL ACCORDING to

Matthew

TITLE

By the middle of the second century, the ancient church referred to Matthew and the other three canonical accounts of Jesus’ life as “the gospel according to [various authors],” following the lead of the second gospel (see Introduction to Mark). Thus, the title in our English versions has ancient precedent. Its implication is that all four canonical gospels convey one message of good news through (“according to”) four inspired authors.

The opening words of this document, “The book of the genealogy [biblos geneseōs] of Jesus Christ, the son of David, the son of Abraham,” are not precisely a title for either the whole document or for the first seventeen verses. Rather, they highlight this book’s connection with the first book of Moses, in Hebrew called “In the Beginning” but in Greek titled “Genesis” (generation or genealogy). Gen. 2:4 and 5:1 are the only two places in the Septuagint where the phrase biblos geneseōs occurs. Matthew’s use of this phrase appears to be an intentional allusion to these two statements in the book of Genesis. Matthew is narrating the record of the new creation, launched by the coming, death, and resurrection of Jesus Christ.

AUTHOR

Although many scholars believe that this gospel did not originally name its author, early manuscripts have the inscription “according to Matthew,” and Eusebius tells us that the early church father Papias spoke of Matthew as having arranged the “oracles” about Jesus. Subsequent tradition is unanimous that the disciple Matthew, also called Levi (9:9–13; Mark 2:13–17), was the author of this gospel, and not until the eighteenth century was this tradition doubted.

The significance of Papias’s statement for the authorship of this gospel is debated. Papias is commonly understood to affirm that Matthew “arranged the oracles in the Hebrew dialect” (that is, in the Hebrew or Aramaic language), but our canonical gospel, which is in Greek, does not read like a translation from these languages. It is also quite similar to Mark (see Introduction to the Gospels and Acts), which was certainly written in Greek. Possibly Matthew wrote in both Hebrew (or Aramaic) and Greek, as Calvin wrote works in both Latin and French. As a tax collector operating in Galilee and interacting with Jewish subjects and Roman officials, Matthew would have been bilingual or even trilingual (Aramaic, Greek, Latin). Others have suggested that Papias meant “in a Semitic style,” referring not to the work’s language but to its literary genre and narrative approach.

Some have identified Papias’s “oracles” as a source lying behind our gospels. But Eusebius appears to have understood “oracles” to mean “gospel,” and Irenaeus (writing c. A.D. 180) speaks of a “gospel” by Matthew written “for the Hebrews in their own dialect.”

Other objections to Matthew’s authorship are more speculative. Some suggest that the gospel may have been the product of a group of writers (a school). Its alleged dependence on Mark and supposedly late composition (see Date and Occasion) are given as reasons to doubt Matthew’s authorship. But these objections do not disprove the tradition that Matthew was the author. Moreover, if the tradition of Matthew’s authorship is not reliable, it is hard to explain how this masterpiece of inspired apostolic witness to the Messiah came to be identified with a minor member of the Twelve, especially one whose collaboration with Rome would have cast doubt on his credentials in the minds of Jewish readers.

DATE AND OCCASION

The earliest reference to the gospel of Matthew is probably in the Epistle to the Smyrnaeans by Ignatius of Antioch (c. A.D. 110). Almost no one dates this gospel later than A.D. 100. Some scholars have dated it as early as A.D. 50, but many critics date it after the destruction of Jerusalem in A.D. 70, usually between the years 80 and 100. Their reasons include the assumption that Jesus could not have predicted such future events as the destruction of Jerusalem; the view that the gospel’s Trinitarian theology (28:19) and exalted Christology (11:27) are late ideas that developed in a Hellenistic environment; and the assertion that the word rabbi (23:5–10) was not used as a title before A.D. 70.

Some of these reasons, such as that Jesus could not have predicted the future or that a high Christology is Hellenistic and therefore late, reflect an a priori rejection of the possibility of supernatural revelation and are therefore highly dubious. Trinitarian formulas appear in such epistles as 2 Corinthians (13:14), universally acknowledged to have been written in the mid-first century. Further, evidence in the book suggests that it was addressed to the historical situation before the destruction of Jerusalem in A.D. 70. The gospel warns against the Sadducees (16:6, 11; 22:23–32), a group that rapidly vanished after A.D. 70. The language used to describe the destruction of Jerusalem in ch. 24 reflects Old Testament prophecies of the divine judgment that Jesus foresaw as connected with the coming of His kingdom. There is no need to explain the content of ch. 24 as the author’s description of a past event. Moreover, the assertion that the title rabbi was not used before A.D. 70 presupposes that which must be proven, namely, that Matthew must be written after that date. After all, if Matthew or any of the rest of the gospels were written before the year 70, then they are sources that prove the use of that title before that time. There are also many indications that the assertion that no one used the title rabbi before that date are greatly overstated.

The writer of this gospel may have used the gospel of Mark as a source. Assuming that Mark was composed to preserve the oral testimony of the apostle Peter in Rome, an appropriate date for Matthew would be between A.D. 64 and 70.

Antioch in Syria is the most likely location for the writing of the gospel and for the church for which it was originally composed. Ignatius, the earliest writer to quote Matthew, was bishop of Antioch. The congregation in Antioch was of mixed Jewish and Gentile origin (Acts 11:20–26; 15:1–5). This would account for the problems of legalism and antinomianism that Matthew particularly addresses and for the fact that this very “Jewish” gospel, which stresses Jesus’ fulfillment of the Old Testament, also emphasizes the inclusion of the Gentiles in the Messiah’s kingdom of grace (2:1–12; 8:5–13; 28:18).

GENRE

Each of the four canonical Gospels was written to convey authentic and authoritative teaching by and about Jesus, whose coming signaled the fulfillment of God’s promises and the arrival of God’s kingdom. Matthew stands in the biblical tradition of Moses and the Hebrew “former prophets” who authored the books of Samuel and Kings, bearing witness to God’s acts in redemptive history and drawing implications from those acts for the response of God’s people. Like the prophetic authors of the Old Testament Historical Books, Matthew makes no division between history and theology. History is the basis of theology, and theology interprets the meaning of historical events. He speaks truth about real events in history, and he does so with a spiritual, pastoral, and covenantal agenda.

The authors of the four Gospels did not intend to write complete biographies that would fulfill modern expectations. Like Luke, Matthew opens his account with the narrative of the Savior’s birth from a virgin, in fulfillment of prophecy (chs. 1; 2). His account of John the Baptist’s ministry of preparation and Jesus’ baptism and temptation (chs. 3; 4) is followed by a selective record of Jesus’ ministry of authoritative teaching and miraculous deeds (chs. 5–20), leading to an extended narrative of the week of controversy and intrigue that ended in Jesus’ crucifixion and resurrection (chs. 21–28). The apparently inordinate proportion of each gospel devoted to the final week of Jesus’ earthly life in humiliation shows that this genre was designed to focus readers’ attention on the sacrifice and triumphant resurrection by which the Messiah defeated Satan and inaugurated God’s kingdom.

LITERARY FEATURES

The opening and closing of Matthew’s gospel emphasize that Jesus is the fulfillment of God’s promises to Israel. Jesus is “the son of David, the son of Abraham” (1:1), identifications that are supported by Jesus’ genealogical descent from Abraham through David (1:2–17). Jesus’ genealogy echoes not only a repeated feature throughout Genesis but also the genealogies that open 1 Chronicles and focus attention on King David. The Great Commission at the gospel’s end echoes God’s promise to Abraham that “all nations” will be blessed in Abraham’s seed.

Matthew uses two distinctive constructions to mark off significant transitional points in his narrative. First, the “seam” between the preparatory account of Jesus’ birth, baptism by John, and temptation and the launch of His public messianic ministry is shown in the formula “from that time Jesus began to preach” (4:17). Later, a transition in the focus of His teaching to His disciples is signaled by “from that time Jesus began to show” them the necessity of His impending rejection and suffering (16:21), immediately after Peter’s confession that Jesus is the Christ, the Son of the Living God.

Second, a repeated formula closes each of Jesus’ five major instructional discourses: “When Jesus finished ... [sayings, instructions, parables, etc.].” The discourses concern kingdom ethics (chs. 5–7), discipleship and mission (ch. 10), parables of the kingdom (ch. 13), relationships in the church (ch. 18), and the end time (ch. 24). Although it is hard to align the content of these five discourses one to one with the five books of Moses, Matthew may have intended their number to reinforce the theme that Jesus is the promised prophet like Moses (Deut. 18:18). There may be a relationship between each discourse and the narrative preceding it. The narrative portions deal primarily with the question of the king’s identity, while the discourses focus on the king’s people.

A comparison of the gospels of Matthew and Mark reveals that Matthew included much of Jesus’ teaching material that is not present in Mark, while abbreviating accounts of Jesus’ miraculous deeds and interactions with people.

CHARACTERISTICS AND PRIMARY THEMES

Matthew makes extensive use of “fulfillment” references to the Old Testament. His citations are not presented as isolated predictions and fulfillments but as proof of the fulfillment of all the expectations of the Old Testament. This concern affects the way Matthew emphasizes certain elements in history; for example, Matthew shows the illegality of the Sanhedrin’s actions in the trial of Jesus (26:57–68), the distortion of the Old Testament by the scribes and Pharisees (15:1–9), and the covenantal nature of God’s dealing with His people (1:1; 21:33–44; 26:26–29).

In addition to showing Jewish readers that God’s covenant with Israel has been fulfilled in Jesus, Matthew reminds them that this covenant had always been directed toward blessing for all nations, as the Lord had promised Abraham (Gen. 12:3). Women with Gentile associations are named in the genealogy of Jesus, “the son of Abraham” (1:1, 3, 5, 6). Magi, non-Jewish astrologers, come from the east to worship the one “born king of the Jews” (2:1–18). The risen Messiah commissions His followers to “make disciples of all nations” (28:18).

THEOLOGY OF MATTHEW

Central to Matthew’s theology is the theme that Jesus is the promised Davidic King who has come to redeem His people and establish His kingdom of righteousness. From the opening identification of Jesus as “the son of David, the son of Abraham” to the opening message of repentance in the light of the kingdom’s arrival (4:17) to the end of the gospel, Matthew argues that Jesus fulfills Old Testament prophecies, institutions, offices, landmark events, and other anticipatory patterns in Israel’s history.

In this time between the first and second comings of Christ, the kingdom of God comes in a partial way—good and evil grow up side by side until the judgment; men and women looking for permanent value find it in the kingdom; the preaching of the message of the kingdom will be received by some and rejected by others (Matt 13). However, Jesus establishes His church as the fullest manifestation of the kingdom in this present age.

Jesus calls His followers—His church—to deep integrity and sincere worship of the Father, who sees our hearts’ secrets; to costly discipleship; to compassion toward outcasts; and to become a community characterized by purity and peacemaking. As the church lives by the ethics of the kingdom, it serves as a witness to the world around it, salt and light in a culture that needs the King. As the church proclaims the message of the kingdom, it has the promise of Jesus’ own presence and the expectation that He will return to set the world right and usher in the final form of His kingdom.

MATTHEW IN THE LARGER STORY OF THE BIBLE

Matthew and the other three gospels function for the NT much as the five books of Moses function for the OT. As historical prologues leading up to the inauguration of covenants, they narrate the Lord’s redemptive intervention to rescue His chosen people and then engage them through promise and command. The covenants with Abraham (Genesis) and through Moses (Exodus–Deuteronomy) established God’s bond with Israel, and Jesus inaugurates the new covenant with a new Israel, gathered from all the nations. As in the books of Moses, the Lord’s deeds of power and grace to initiate His covenant with His people set the context for His directions for their communal life, as we see exemplified in Jesus’ discourses in Matthew on life in the kingdom of heaven.

The opening and closing words of Matthew locate the good news within the redemptive history narrated in the Old and New Testament Scriptures. In Matt. 1:1, “genealogy” recalls Genesis. In the beginning, the first man, Adam, received authority over other creatures. Through His obedience, death, and resurrection, Jesus, the Son of Man, now has all authority in heaven and earth (28:18). Jesus is “the son of Abraham” (1:1), who brings blessing to “all nations” (28:19). Jesus is “the son of David” (1:1), the king who “comes in the name of the Lord” (21:5, 9) to inaugurate the long-awaited kingdom of heaven (4:17). Fulfilling the prophetic promise of “God with us” (1:23), Jesus will be with His church “always, to the end of the age” (28:20).

CHRIST IN MATTHEW

The issue of Jesus’ identity is addressed repeatedly throughout Matthew. The very first verse declares Christ to be the son of David and the son of Abraham. This immediately draws the reader’s attention to Christ as the fulfillment of the covenant made with David (2 Sam. 7; cf. Ps. 110) and of the covenant made with Abraham (Gen. 12; 15).

The deity of Christ is revealed as early as 1:23, where Matthew cites Isaiah’s prophecy that the virgin’s son will be called “God with us.” The Father’s voice from heaven at Jesus’ baptism and His transfiguration identify Him as God’s well-pleasing Son, demonstrating the God-given truth of Simon Peter’s confession, “You are the Christ, the Son of the living God” (16:17). Jesus’ correction of traditional interpretations of God’s law, introduced with the striking phrase, “But I say to you,” exhibits an authority transcending anything appropriate to mere humans (7:28, 29). As Israel’s Lord constituted that people as His assembly (ekklēsia) at Sinai, so Jesus promises to build “my church” (ekklēsia; 16:18).

Christ is also truly human, the perfect fulfillment of humanity’s role as covenant servant to the Lord. Though Himself sinless, He identified with sinful people by submitting to John’s baptism of repentance. After a forty-day fast in the wilderness, Jesus was hungry. His victory over the ensuing temptations show Him to be the faithful servant that Israel had failed to be. He slept in the midst of a great storm at sea—displaying His humanity—and then quelled the winds and sea with a word—displaying His divinity.

Christ’s royal calling as son of David is prominent in Matthew’s portrayal of Jesus, but so also is His prophetic authority to speak God’s word, even as Moses and Elijah had done.

HISTORY OF INTERPRETATION

For most of church history, it was assumed that Matthew’s was the first of the four Gospels to be written and that its similarities to the other Synoptic Gospels were explainable in terms of the dependence of Mark and Luke on Matthew. Many scholars today believe that both Matthew and Luke made use of the gospel of Mark in writing their own gospels (see Introduction to the Gospels and Acts). However, Matthew and Luke do not follow Mark at every point in the order of events of Jesus’ life or teachings. Matthew and Luke share some material not found in Mark, but here, too, they differ in its placement within Jesus’ ministry.

To understand the chronology of the Gospels, it is important to note that Mark’s own account is not a complete diary but, like the rest of the Gospels, a God-inspired presentation of that which his original audience most needed to know. John reports that Jesus visited Jerusalem several times during a period of about three years, while in Mark a single, climactic visit to Jerusalem is recorded. Matthew and Luke similarly were led by the Spirit in their selection and presentation of events. Recording certain events and not others and arranging material thematically instead of chronologically are both consistent with the Holy Spirit’s and the Gospel authors’ purposes to preserve authentic eyewitness testimony and to show its implications for their readers’ faith and lives.

The Gospels do not simply present a schedule of Jesus’ activities. Nor are they modern, technical biographies. The Synoptic Gospels are individual and complementary works; they are not three incomplete attempts to do the same task. They are, as Mark’s opening sentence shows, “good news,” namely, proclamations of God’s climactic redemptive act in history in Jesus the Christ, the Son of God, written to call people into covenant with their creator by His grace. Together with the gospel of John, they present Jesus Christ, the incarnate Word, to all generations.

OUTLINE OF MATTHEW

I. THE GENESIS OF JESUS CHRIST (1:1–4:11)

A. Beginnings: Genealogy (Genesis) and Birth (Genesis) (ch. 1)

B. Exodus and Exile of God’s Son (ch. 2)

C. Baptism and Temptation of God’s Son (3:1–4:11)

II. JESUS CHRIST’S PROCLAMATION OF THE KINGDOM (4:12–16:20)

A. Jesus’ Teaching in Galilee of the Gentiles (4:12–25)

B. The Law of Christ’s Rule: Sermon on the Mount (First Discourse; chs. 5–7)

C. Power of Christ’s Rule in Rescue (8:1–9:8)

D. Commissioning of Disciples (Second Discourse; 9:1–10:42)

E. Seeing the Signs of Christ’s Rule (11:1–12:50)

F. Parables of Christ’s Rule (Third Discourse; 13:1–53)

G. Responses to Christ’s Rule (13:54–16:12)

H. Confession of Christ’s Identity (16:13–20)

III. REVELATION OF JESUS CHRIST’S SUFFERING (16:21–25:46)

A. The Coming Suffering and Glory (16:21–17:27)

B. Conduct in Christ’s Kingdom (Fourth Discourse; ch. 18)

C. Ways of Approaching Jesus (19:1–20:16)

D. Leadership in the Kingdom (20:17–28)

E. Acts of the Son of David (20:29–21:22)

F. Controversies over Authority (21:23–23:39)

G. Announcements of Coming Judgment (Fifth Discourse; chs. 24; 25)

IV. JESUS CHRIST’S DEATH AND RESURRECTION (CHS. 26-28)

A. Preparations (26:1–16)

B. Last Supper (26:17–35)

C. Gethsemene (26:36–56)

D. Trials (26:57–27:31)

E. Crucifixion (27:32–50)

F. Death and its Effects (27:51–56)

G. Burial (27:57–66)

H. Resurrection (ch. 28)

THE GENEALOGY OF JESUS CHRIST

1  The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

[2] Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, [3] and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, [1] 4 and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of David the king.

And David was the father of Solomon by the wife of Uriah, 7 and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, [2] 8 and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, 9 and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, 10 and Hezekiah the father of Manasseh, and Manasseh the father of Amos, [3] and Amos the father of Josiah, 11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.

12 And after the deportation to Babylon: Jechoniah was the father of Shealtiel, [4] and Shealtiel the father of Zerubbabel, 13 and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, 14 and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, 15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.

[17] So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.

THE BIRTH OF JESUS CHRIST

18 Now the birth of Jesus Christ [5] took place in this way. When his mother Mary had been betrothed [6] to Joseph, before they came together she was found to be with child from the Holy Spirit. [19] And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. [20] But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. [21] She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what the Lord had spoken by the prophet:

[23] “Behold, the virgin shall conceive and bear a son,

and they shall call his name Immanuel”

(which means, God with us). 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, 25 but knew her not until she had given birth to a son. And he called his name Jesus.

THE VISIT OF THE WISE MEN

2  Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men [1] from the east came to Jerusalem, [2] saying, “Where is he who has been born king of the Jews? For we saw his star when it rose [2] and have come to worship him.” [3] When Herod the king heard this, he was troubled, and all Jerusalem with him; 4 and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. 5 They told him, “In Bethlehem of Judea, for so it is written by the prophet:

[6] “‘And you, O Bethlehem, in the land of Judah,

are by no means least among the rulers of Judah;

for from you shall come a ruler

who will shepherd my people Israel.’”

7 Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. 8 And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.” 9 After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. 10 When they saw the star, they rejoiced exceedingly with great joy. [11] And going into the house they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. 12 And being warned in a dream not to return to Herod, they departed to their own country by another way.

THE FLIGHT TO EGYPT

13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” 14 And he rose and took the child and his mother by night and departed to Egypt [15] and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt I called my son.”

HEROD KILLS THE CHILDREN

16 Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time that he had ascertained from the wise men. 17 Then was fulfilled what was spoken by the prophet Jeremiah:

[18] “A voice was heard in Ramah,

weeping and loud lamentation,

Rachel weeping for her children;

she refused to be comforted, because they are no more.”

THE RETURN TO NAZARETH

19 But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, 20 saying, “Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead.” 21 And he rose and took the child and his mother and went to the land of Israel. 22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there, and being warned in a dream he withdrew to the district of Galilee. [23] And he went and lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene.

JOHN THE BAPTIST PREPARES THE WAY

3  In those days John the Baptist came preaching in the wilderness of Judea, [2] “Repent, for the kingdom of heaven is at hand.” [3] For this is he who was spoken of by the prophet Isaiah when he said,

“The voice of one crying in the wilderness:

‘Prepare [1] the way of the Lord;

make his paths straight.’”

[4] Now John wore a garment of camel’s hair and a leather belt around his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judea and all the region about the Jordan were going out to him, [6] and they were baptized by him in the river Jordan, confessing their sins.

[7] But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? [8] Bear fruit in keeping with repentance. [9] And do not presume to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham. [10] Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.

[11] “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”

THE BAPTISM OF JESUS

[13] Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 14 John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” [15] But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. [16] And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, [2] and he saw the Spirit of God descending like a dove and coming to rest on him; [17] and behold, a voice from heaven said, “This is my beloved Son, [1] with whom I am well pleased.”

THE TEMPTATION OF JESUS

4  Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And after fasting forty days and forty nights, he was hungry. [3] And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” [4] But he answered, “It is written,

“‘Man shall not live by bread alone,

but by every word that comes from the mouth of God.’”

[5] Then the devil took him to the holy city and set him on the pinnacle of the temple [6] and said to him, “If you are the Son of God, throw yourself down, for it is written,

“‘He will command his angels concerning you,’

and

“‘On their hands they will bear you up,

lest you strike your foot against a stone.’”

7 Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’” 8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. 9 And he said to him, “All these I will give you, if you will fall down and worship me.” [10] Then Jesus said to him, “Be gone, Satan! For it is written,

“‘You shall worship the Lord your God

and him only shall you serve.’”

11 Then the devil left him, and behold, angels came and were ministering to him.

JESUS BEGINS HIS MINISTRY

12 Now when he heard that John had been arrested, he withdrew into Galilee. 13 And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14 so that what was spoken by the prophet Isaiah might be fulfilled:

[15] “The land of Zebulun and the land of Naphtali,

the way of the sea, beyond the Jordan, Galilee of the Gentiles—

16 the people dwelling in darkness

have seen a great light,

and for those dwelling in the region and shadow of death,

on them a light has dawned.”

[17] From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”

JESUS CALLS THE FIRST DISCIPLES

[18] While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen. 19 And he said to them, “Follow me, and I will make you fishers of men.” [1] 20 Immediately they left their nets and followed him. 21 And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. 22 Immediately they left the boat and their father and followed him.

JESUS MINISTERS TO GREAT CROWDS

[23] And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. [24] So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, epileptics, and paralytics, and he healed them. 25 And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.

THE SERMON ON THE MOUNT

5  Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.

THE BEATITUDES

2 And he opened his mouth and taught them, saying:

[3] “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

[4] “Blessed are those who mourn, for they shall be comforted.

[5] “Blessed are the meek, for they shall inherit the earth.

[6] “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

[7] “Blessed are the merciful, for they shall receive mercy.

[8] “Blessed are the pure in heart, for they shall see God.

[9] “Blessed are the peacemakers, for they shall be called sons [1] of God.

10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

11 “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.

SALT AND LIGHT

[13] “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.

[14] “You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that [1] they may see your good works and give glory to your Father who is in heaven.

CHRIST CAME TO FULFILL THE LAW

[17] “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. [18] For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. [20] For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

ANGER

[21] “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ [22] But I say to you that everyone who is angry with his brother [2] will be liable to judgment; whoever insults [3] his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell [4] of fire. 23 So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. [25] Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. 26 Truly, I say to you, you will never get out until you have paid the last penny. [5]

LUST

27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. [29] If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.

DIVORCE

31 “It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ [32] But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

OATHS

33 “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ [34] But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36 And do not take an oath by your head, for you cannot make one hair white or black. 37 Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil. [1]

RETALIATION

[38] “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ [39] But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. 40 And if anyone would sue you and take your tunic, [2] let him have your cloak as well. [41] And if anyone forces you to go one mile, go with him two miles. 42 Give to the one who begs from you, and do not refuse the one who would borrow from you.

LOVE YOUR ENEMIES

[43] “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, [45] so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, [3] what more are you doing than others? Do not even the Gentiles do the same? [48] You therefore must be perfect, as your heavenly Father is perfect.

GIVING TO THE NEEDY

6 “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.

[2] “Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. And your Father who sees in secret will reward you.

THE LORD’S PRAYER

[5] “And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. 6 But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.

[7] “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him. [9] Pray then like this:

“Our Father in heaven,

hallowed be your name. [1]

10 Your kingdom come,

your will be done, [2]

on earth as it is in heaven.

[11] Give us this day our daily bread, [3]

[12] and forgive us our debts,

as we also have forgiven our debtors.

[13] And lead us not into temptation,

but deliver us from evil. [4]

14 For if you forgive others their trespasses, your heavenly Father will also forgive you, 15 but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.

FASTING

16 “And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. [17] But when you fast, anoint your head and wash your face, 18 that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.

LAY UP TREASURES IN HEAVEN

[19] “Do not lay up for yourselves treasures on earth, where moth and rust [1] destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.

22 “The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, [23] but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

24 “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money. [2]

DO NOT BE ANXIOUS

[25] “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? [26] Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add a single hour to his span of life? [3] 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? 31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. [33] But seek first the kingdom of God and his righteousness, and all these things will be added to you.

34 “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.

JUDGING OTHERS

7 “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

[6] “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.

ASK, AND IT WILL BE GIVEN

7 “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8 For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. 9 Or which one of you, if his son asks him for bread, will give him a stone? 10 Or if he asks for a fish, will give him a serpent? [11] If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

THE GOLDEN RULE

[12] “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.

13 “Enter by the narrow gate. For the gate is wide and the way is easy [1] that leads to destruction, and those who enter by it are many. [14] For the gate is narrow and the way is hard that leads to life, and those who find it are few.

A TREE AND ITS FRUIT

[15] “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. 16 You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? 17 So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. 18 A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will recognize them by their fruits.

I NEVER KNEW YOU

[21] “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

BUILD YOUR HOUSE ON THE ROCK

24 “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. [25] And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.”

THE AUTHORITY OF JESUS

[28] And when Jesus finished these sayings, the crowds were astonished at his teaching, [29] for he was teaching them as one who had authority, and not as their scribes.

JESUS CLEANSES A LEPER

8  When he came down from the mountain, great crowds followed him. [2] And behold, a leper [1] came to him and knelt before him, saying, “Lord, if you will, you can make me clean.” 3 And Jesus [2] stretched out his hand and touched him, saying, “I will; be clean.” And immediately his leprosy was cleansed. [4] And Jesus said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer the gift that Moses commanded, for a proof to them.”

THE FAITH OF A CENTURION

[5] When he had entered Capernaum, a centurion came forward to him, appealing to him, 6 “Lord, my servant is lying paralyzed at home, suffering terribly.” 7 And he said to him, “I will come and heal him.” 8 But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. 9 For I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, [3] ‘Do this,’ and he does it.” [10] When Jesus heard this, he marveled and said to those who followed him, “Truly, I tell you, with no one in Israel [4] have I found such faith. [11] I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, [12] while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” 13 And to the centurion Jesus said, “Go; let it be done for you as you have believed.” And the servant was healed at that very moment.

JESUS HEALS MANY

14 And when Jesus entered Peter’s house, he saw his mother-in-law lying sick with a fever. 15 He touched her hand, and the fever left her, and she rose and began to serve him. 16 That evening they brought to him many who were oppressed by demons, and he cast out the spirits with a word and healed all who were sick. [17] This was to fulfill what was spoken by the prophet Isaiah: “He took our illnesses and bore our diseases.”

THE COST OF FOLLOWING JESUS

[18] Now when Jesus saw a crowd around him, he gave orders to go over to the other side. 19 And a scribe came up and said to him, “Teacher, I will follow you wherever you go.” [20] And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” 21 Another of the disciples said to him, “Lord, let me first go and bury my father.” 22 And Jesus said to him, “Follow me, and leave the dead to bury their own dead.”

JESUS CALMS A STORM

23 And when he got into the boat, his disciples followed him. [24] And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. [25] And they went and woke him, saying, “Save us, Lord; we are perishing.” 26 And he said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the winds and the sea, and there was a great calm. [27] And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?”

JESUS HEALS TWO MEN WITH DEMONS

[28] And when he came to the other side, to the country of the Gadarenes, [1] two demon-possessed [2] men met him, coming out of the tombs, so fierce that no one could pass that way. [29] And behold, they cried out, “What have you to do with us, O Son of God? Have you come here to torment us before the time?” 30 Now a herd of many pigs was feeding at some distance from them. [31] And the demons begged him, saying, “If you cast us out, send us away into the herd of pigs.” [32] And he said to them, “Go.” So they came out and went into the pigs, and behold, the whole herd rushed down the steep bank into the sea and drowned in the waters. 33 The herdsmen fled, and going into the city they told everything, especially what had happened to the demon-possessed men. 34 And behold, all the city came out to meet Jesus, and when they saw him, they begged him to leave their region.

JESUS HEALS A PARALYTIC

9  And getting into a boat he crossed over and came to his own city. [2] And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith, he said to the paralytic, “Take heart, my son; your sins are forgiven.” 3 And behold, some of the scribes said to themselves, “This man is blaspheming.” 4 But Jesus, knowing [3] their thoughts, said, “Why do you think evil in your hearts? [5] For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’? 6 But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic—“Rise, pick up your bed and go home.” 7 And he rose and went home. 8 When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.

JESUS CALLS MATTHEW

9 As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him.

10 And as Jesus [1] reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples. [11] And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. 13 Go and learn what this means, ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.”

A QUESTION ABOUT FASTING

[14] Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, [2] but your disciples do not fast?” [15] And Jesus said to them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. 16 No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. [17] Neither is new wine put into old wineskins. If it is, the skins burst and the wine is spilled and the skins are destroyed. But new wine is put into fresh wineskins, and so both are preserved.”

A GIRL RESTORED TO LIFE AND A WOMAN HEALED

[18] While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.” 19 And Jesus rose and followed him, with his disciples. 20 And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment, 21 for she said to herself, “If I only touch his garment, I will be made well.” [22] Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly [3] the woman was made well. [23] And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion, [24] he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. 26 And the report of this went through all that district.

JESUS HEALS TWO BLIND MEN

[27] And as Jesus passed on from there, two blind men followed him, crying aloud, “Have mercy on us, Son of David.” 28 When he entered the house, the blind men came to him, and Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 29 Then he touched their eyes, saying, “According to your faith be it done to you.” 30 And their eyes were opened. And Jesus sternly warned them, “See that no one knows about it.” 31 But they went away and spread his fame through all that district.

JESUS HEALS A MAN UNABLE TO SPEAK

32 As they were going away, behold, a demon-oppressed man who was mute was brought to him. 33 And when the demon had been cast out, the mute man spoke. And the crowds marveled, saying, “Never was anything like this seen in Israel.” 34 But the Pharisees said, “He casts out demons by the prince of demons.”

THE HARVEST IS PLENTIFUL, THE LABORERS FEW

[35] And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. 36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. [37] Then he said to his disciples, “The harvest is plentiful, but the laborers are few; 38 therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”

THE TWELVE APOSTLES

10  And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction. [2] The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; [1] [4] Simon the Zealot, [2] and Judas Iscariot, who betrayed him.

JESUS SENDS OUT THE TWELVE APOSTLES

[5] These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans, 6 but go rather to the lost sheep of the house of Israel. [7] And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’ [8] Heal the sick, raise the dead, cleanse lepers, [1] cast out demons. You received without paying; give without pay. 9 Acquire no gold or silver or copper for your belts, 10 no bag for your journey, or two tunics [2] or sandals or a staff, for the laborer deserves his food. 11 And whatever town or village you enter, find out who is worthy in it and stay there until you depart. 12 As you enter the house, greet it. 13 And if the house is worthy, let your peace come upon it, but if it is not worthy, let your peace return to you. [14] And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town. [15] Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town.

PERSECUTION WILL COME

16 “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. [17] Beware of men, for they will deliver you over to courts and flog you in their synagogues, 18 and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. 19 When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. 20 For it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, [22] and you will be hated by all for my name’s sake. But the one who endures to the end will be saved. [23] When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.

24 “A disciple is not above his teacher, nor a servant [3] above his master. [25] It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign [4] those of his household.

HAVE NO FEAR

[26] “So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known. 27 What I tell you in the dark, say in the light, and what you hear whispered, proclaim on the housetops. [28] And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. [1] 29 Are not two sparrows sold for a penny? [2] And not one of them will fall to the ground apart from your Father. 30 But even the hairs of your head are all numbered. 31 Fear not, therefore; you are of more value than many sparrows. 32 So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, 33 but whoever denies me before men, I also will deny before my Father who is in heaven.

NOT PEACE, BUT A SWORD

34 “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. [35] For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 36 And a person’s enemies will be those of his own household. 37 Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. [38] And whoever does not take his cross and follow me is not worthy of me. 39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.

REWARDS

40 “Whoever receives you receives me, and whoever receives me receives him who sent me. [41] The one who receives a prophet because he is a prophet will receive a prophet’s reward, and the one who receives a righteous person because he is a righteous person will receive a righteous person’s reward. [42] And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.”

MESSENGERS FROM JOHN THE BAPTIST

11  When Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities.

[2] Now when John heard in prison about the deeds of the Christ, he sent word by his disciples 3 and said to him, “Are you the one who is to come, or shall we look for another?” [4] And Jesus answered them, “Go and tell John what you hear and see: 5 the blind receive their sight and the lame walk, lepers [3] are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. 6 And blessed is the one who is not offended by me.”

7 As they went away, Jesus began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? 8 What then did you go out to see? A man [1] dressed in soft clothing? Behold, those who wear soft clothing are in kings’ houses. [9] What then did you go out to see? A prophet? [2] Yes, I tell you, and more than a prophet. 10 This is he of whom it is written,

“‘Behold, I send my messenger before your face,

who will prepare your way before you.’

[11] Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he. [12] From the days of John the Baptist until now the kingdom of heaven has suffered violence, [3] and the violent take it by force. 13 For all the Prophets and the Law prophesied until John, [14] and if you are willing to accept it, he is Elijah who is to come. 15 He who has ears to hear, [4] let him hear.

[16] “But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates,

17 “‘We played the flute for you, and you did not dance;

we sang a dirge, and you did not mourn.’

18 For John came neither eating nor drinking, and they say, ‘He has a demon.’ [19] The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.” [5]

WOE TO UNREPENTANT CITIES

[20] Then he began to denounce the cities where most of his mighty works had been done, because they did not repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. 23 And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. 24 But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.”

COME TO ME, AND I WILL GIVE YOU REST

[25] At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. [1] [27] All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. [28] Come to me, all who labor and are heavy laden, and I will give you rest. [29] Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. [30] For my yoke is easy, and my burden is light.”

JESUS IS LORD OF THE SABBATH

12  At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry, and they began to pluck heads of grain and to eat. [2] But when the Pharisees saw it, they said to him, “Look, your disciples are doing what is not lawful to do on the Sabbath.” [3] He said to them, “Have you not read what David did when he was hungry, and those who were with him: 4 how he entered the house of God and ate the bread of the Presence, which it was not lawful for him to eat nor for those who were with him, but only for the priests? 5 Or have you not read in the Law how on the Sabbath the priests in the temple profane the Sabbath and are guiltless? [6] I tell you, something greater than the temple is here. [7] And if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless. [8] For the Son of Man is lord of the Sabbath.”

A MAN WITH A WITHERED HAND

[9] He went on from there and entered their synagogue. 10 And a man was there with a withered hand. And they asked him, “Is it lawful to heal on the Sabbath?”— so that they might accuse him. 11 He said to them, “Which one of you who has a sheep, if it falls into a pit on the Sabbath, will not take hold of it and lift it out? 12 Of how much more value is a man than a sheep! So it is lawful to do good on the Sabbath.” 13 Then he said to the man, “Stretch out your hand.” And the man stretched it out, and it was restored, healthy like the other. 14 But the Pharisees went out and conspired against him, how to destroy him.

GOD’S CHOSEN SERVANT

15 Jesus, aware of this, withdrew from there. And many followed him, and he healed them all [16] and ordered them not to make him known. 17 This was to fulfill what was spoken by the prophet Isaiah:

18 “Behold, my servant whom I have chosen,

my beloved with whom my soul is well pleased.

I will put my Spirit upon him,

and he will proclaim justice to the Gentiles.

19 He will not quarrel or cry aloud,

nor will anyone hear his voice in the streets;

20 a bruised reed he will not break,

and a smoldering wick he will not quench,

until he brings justice to victory;

21 and in his name the Gentiles will hope.”

BLASPHEMY AGAINST THE HOLY SPIRIT

22 Then a demon-oppressed man who was blind and mute was brought to him, and he healed him, so that the man spoke and saw. 23 And all the people were amazed, and said, “Can this be the Son of David?” [24] But when the Pharisees heard it, they said, “It is only by Beelzebul, the prince of demons, that this man casts out demons.” [25] Knowing their thoughts, he said to them, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand. 26 And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. 28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. [29] Or how can someone enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house. 30 Whoever is not with me is against me, and whoever does not gather with me scatters. [31] Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. [32] And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.

A TREE IS KNOWN BY ITS FRUIT

[33] “Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit. 34 You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. 35 The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil. [36] I tell you, on the day of judgment people will give account for every careless word they speak, [37] for by your words you will be justified, and by your words you will be condemned.”

THE SIGN OF JONAH

[38] Then some of the scribes and Pharisees answered him, saying, “Teacher, we wish to see a sign from you.” [39] But he answered them, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. [40] For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. 41 The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here. [42] The queen of the South will rise up at the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here.

RETURN OF AN UNCLEAN SPIRIT

[43] “When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, but finds none. 44 Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house empty, swept, and put in order. 45 Then it goes and brings with it seven other spirits more evil than itself, and they enter and dwell there, and the last state of that person is worse than the first. So also will it be with this evil generation.”

JESUS’ MOTHER AND BROTHERS

46 While he was still speaking to the people, behold, his mother and his brothers stood outside, asking to speak to him. [1] 48 But he replied to the man who told him, “Who is my mother, and who are my brothers?” 49 And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers! 50 For whoever does the will of my Father in heaven is my brother and sister and mother.”

THE PARABLE OF THE SOWER

13  That same day Jesus went out of the house and sat beside the sea. 2 And great crowds gathered about him, so that he got into a boat and sat down. And the whole crowd stood on the beach. [3] And he told them many things in parables, saying: “A sower went out to sow. 4 And as he sowed, some seeds fell along the path, and the birds came and devoured them. 5 Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, 6 but when the sun rose they were scorched. And since they had no root, they withered away. 7 Other seeds fell among thorns, and the thorns grew up and choked them. 8 Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. 9 He who has ears, [1] let him hear.”

THE PURPOSE OF THE PARABLES

10 Then the disciples came and said to him, “Why do you speak to them in parables?” [11] And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. [12] For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. [13] This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 Indeed, in their case the prophecy of Isaiah is fulfilled that says:

“‘“You will indeed hear but never understand,

and you will indeed see but never perceive.”

15 For this people’s heart has grown dull,

and with their ears they can barely hear,

and their eyes they have closed,

lest they should see with their eyes

and hear with their ears

and understand with their heart

and turn, and I would heal them.’

[16] But blessed are your eyes, for they see, and your ears, for they hear. [17] For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.

THE PARABLE OF THE SOWER EXPLAINED

18 “Hear then the parable of the sower: [19] When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. [20] As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, 21 yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. [1] [22] As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. [23] As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.”

THE PARABLE OF THE WEEDS

[24] He put another parable before them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field, 25 but while his men were sleeping, his enemy came and sowed weeds [2] among the wheat and went away. 26 So when the plants came up and bore grain, then the weeds appeared also. 27 And the servants [3] of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’ 28 He said to them, ‘An enemy has done this.’ So the servants said to him, ‘Then do you want us to go and gather them?’ 29 But he said, ‘No, lest in gathering the weeds you root up the wheat along with them. 30 Let both grow together until the harvest, and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”

THE MUSTARD SEED AND THE LEAVEN

[31] He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. [32] It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.”

[33] He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.”

PROPHECY AND PARABLES

[34] All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. [35] This was to fulfill what was spoken by the prophet: [4]

“I will open my mouth in parables;

I will utter what has been hidden since the foundation of the world.”

THE PARABLE OF THE WEEDS EXPLAINED

36 Then he left the crowds and went into the house. And his disciples came to him, saying, “Explain to us the parable of the weeds of the field.” [37] He answered, “The one who sows the good seed is the Son of Man. 38 The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, 39 and the enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 40 Just as the weeds are gathered and burned with fire, so will it be at the end of the age. [41] The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, [42] and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. [43] Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.

THE PARABLE OF THE HIDDEN TREASURE

[44] “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.

THE PARABLE OF THE PEARL OF GREAT VALUE

[45] “Again, the kingdom of heaven is like a merchant in search of fine pearls, 46 who, on finding one pearl of great value, went and sold all that he had and bought it.

THE PARABLE OF THE NET

[47] “Again, the kingdom of heaven is like a net that was thrown into the sea and gathered fish of every kind. 48 When it was full, men drew it ashore and sat down and sorted the good into containers but threw away the bad. 49 So it will be at the end of the age. The angels will come out and separate the evil from the righteous 50 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.

NEW AND OLD TREASURES

51 “Have you understood all these things?” They said to him, “Yes.” [52] And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.”

JESUS REJECTED AT NAZARETH

53 And when Jesus had finished these parables, he went away from there, [54] and coming to his hometown he taught them in their synagogue, so that they were astonished, and said, “Where did this man get this wisdom and these mighty works? [55] Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? 56 And are not all his sisters with us? Where then did this man get all these things?” 57 And they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own household.” [58] And he did not do many mighty works there, because of their unbelief.

THE DEATH OF JOHN THE BAPTIST

14  At that time Herod the tetrarch heard about the fame of Jesus, 2 and he said to his servants, “This is John the Baptist. He has been raised from the dead; that is why these miraculous powers are at work in him.” [3] For Herod had seized John and bound him and put him in prison for the sake of Herodias, his brother Philip’s wife, [1] 4 because John had been saying to him, “It is not lawful for you to have her.” 5 And though he wanted to put him to death, he feared the people, because they held him to be a prophet. [6] But when Herod’s birthday came, the daughter of Herodias danced before the company and pleased Herod, 7 so that he promised with an oath to give her whatever she might ask. 8 Prompted by her mother, she said, “Give me the head of John the Baptist here on a platter.” 9 And the king was sorry, but because of his oaths and his guests he commanded it to be given. 10 He sent and had John beheaded in the prison, 11 and his head was brought on a platter and given to the girl, and she brought it to her mother. [12] And his disciples came and took the body and buried it, and they went and told Jesus.

JESUS FEEDS THE FIVE THOUSAND

[13] Now when Jesus heard this, he withdrew from there in a boat to a desolate place by himself. But when the crowds heard it, they followed him on foot from the towns. 14 When he went ashore he saw a great crowd, and he had compassion on them and healed their sick. [15] Now when it was evening, the disciples came to him and said, “This is a desolate place, and the day is now over; send the crowds away to go into the villages and buy food for themselves.” [16] But Jesus said, “They need not go away; you give them something to eat.” 17 They said to him, “We have only five loaves here and two fish.” 18 And he said, “Bring them here to me.” 19 Then he ordered the crowds to sit down on the grass, and taking the five loaves and the two fish, he looked up to heaven and said a blessing. Then he broke the loaves and gave them to the disciples, and the disciples gave them to the crowds. 20 And they all ate and were satisfied. And they took up twelve baskets full of the broken pieces left over. 21 And those who ate were about five thousand men, besides women and children.

JESUS WALKS ON THE WATER

22 Immediately he made the disciples get into the boat and go before him to the other side, while he dismissed the crowds. 23 And after he had dismissed the crowds, he went up on the mountain by himself to pray. When evening came, he was there alone, 24 but the boat by this time was a long way [2] from the land, [3] beaten by the waves, for the wind was against them. [25] And in the fourth watch of the night he came to them, walking on the sea. [26] But when the disciples saw him walking on the sea, they were terrified, and said, “It is a ghost!” and they cried out in fear. [27] But immediately Jesus spoke to them, saying, “Take heart; it is I. Do not be afraid.”

28 And Peter answered him, “Lord, if it is you, command me to come to you on the water.” 29 He said, “Come.” So Peter got out of the boat and walked on the water and came to Jesus. [30] But when he saw the wind, [1] he was afraid, and beginning to sink he cried out, “Lord, save me.” 31 Jesus immediately reached out his hand and took hold of him, saying to him, “O you of little faith, why did you doubt?” [32] And when they got into the boat, the wind ceased. [33] And those in the boat worshiped him, saying, “Truly you are the Son of God.”

JESUS HEALS THE SICK IN GENNESARET

34 And when they had crossed over, they came to land at Gennesaret. 35 And when the men of that place recognized him, they sent around to all that region and brought to him all who were sick 36 and implored him that they might only touch the fringe of his garment. And as many as touched it were made well.

TRADITIONS AND COMMANDMENTS

15  Then Pharisees and scribes came to Jesus from Jerusalem and said, [2] “Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat.” [3] He answered them, “And why do you break the commandment of God for the sake of your tradition? 4 For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ 5 But you say, ‘If anyone tells his father or his mother, “What you would have gained from me is given to God,” [2] 6 he need not honor his father.’ So for the sake of your tradition you have made void the word [3] of God. 7 You hypocrites! Well did Isaiah prophesy of you, when he said:

8 “‘This people honors me with their lips,

but their heart is far from me;

9 in vain do they worship me,

teaching as doctrines the commandments of men.’”

WHAT DEFILES A PERSON

[10] And he called the people to him and said to them, “Hear and understand: [11] it is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person.” 12 Then the disciples came and said to him, “Do you know that the Pharisees were offended when they heard this saying?” 13 He answered, “Every plant that my heavenly Father has not planted will be rooted up. 14 Let them alone; they are blind guides. [4] And if the blind lead the blind, both will fall into a pit.” 15 But Peter said to him, “Explain the parable to us.” 16 And he said, “Are you also still without understanding? 17 Do you not see that whatever goes into the mouth passes into the stomach and is expelled? [5] 18 But what comes out of the mouth proceeds from the heart, and this defiles a person. 19 For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. 20 These are what defile a person. But to eat with unwashed hands does not defile anyone.”

THE FAITH OF A CANAANITE WOMAN

[21] And Jesus went away from there and withdrew to the district of Tyre and Sidon. 22 And behold, a Canaanite woman from that region came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.” 23 But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying out after us.” [24] He answered, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and knelt before him, saying, “Lord, help me.” [26] And he answered, “It is not right to take the children’s bread and throw it to the dogs.” 27 She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” 28 Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly. [1]

JESUS HEALS MANY

[29] Jesus went on from there and walked beside the Sea of Galilee. And he went up on the mountain and sat down there. 30 And great crowds came to him, bringing with them the lame, the blind, the crippled, the mute, and many others, and they put them at his feet, and he healed them, 31 so that the crowd wondered, when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing. And they glorified the God of Israel.

JESUS FEEDS THE FOUR THOUSAND

32 Then Jesus called his disciples to him and said, “I have compassion on the crowd because they have been with me now three days and have nothing to eat. And I am unwilling to send them away hungry, lest they faint on the way.” 33 And the disciples said to him, “Where are we to get enough bread in such a desolate place to feed so great a crowd?” 34 And Jesus said to them, “How many loaves do you have?” They said, “Seven, and a few small fish.” 35 And directing the crowd to sit down on the ground, 36 he took the seven loaves and the fish, and having given thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. 37 And they all ate and were satisfied. And they took up seven baskets full of the broken pieces left over. 38 Those who ate were four thousand men, besides women and children. 39 And after sending away the crowds, he got into the boat and went to the region of Magadan.

THE PHARISEES AND SADDUCEES DEMAND SIGNS

16  And the Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven. 2 He answered them, [2] “When it is evening, you say, ‘It will be fair weather, for the sky is red.’ 3 And in the morning, ‘It will be stormy today, for the sky is red and threatening.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times. [4] An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah.” So he left them and departed.

THE LEAVEN OF THE PHARISEES AND SADDUCEES

5 When the disciples reached the other side, they had forgotten to bring any bread. [6] Jesus said to them, “Watch and beware of the leaven of the Pharisees and Sadducees.” 7 And they began discussing it among themselves, saying, “We brought no bread.” 8 But Jesus, aware of this, said, “O you of little faith, why are you discussing among yourselves the fact that you have no bread? 9 Do you not yet perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered? 10 Or the seven loaves for the four thousand, and how many baskets you gathered? [11] How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees.” [12] Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

PETER CONFESSES JESUS AS THE CHRIST

[13] Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” [14] And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” [15] He said to them, “But who do you say that I am?” [16] Simon Peter replied, “You are the Christ, the Son of the living God.” [17] And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. [18] And I tell you, you are Peter, and on this rock [1] I will build my church, and the gates of hell [2] shall not prevail against it. [19] I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed [3] in heaven.” [20] Then he strictly charged the disciples to tell no one that he was the Christ.

JESUS FORETELLS HIS DEATH AND RESURRECTION

[21] From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! [1] This shall never happen to you.” [23] But he turned and said to Peter, “Get behind me, Satan! You are a hindrance [2] to me. For you are not setting your mind on the things of God, but on the things of man.”

TAKE UP YOUR CROSS AND FOLLOW JESUS

[24] Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. 25 For whoever would save his life [3] will lose it, but whoever loses his life for my sake will find it. 26 For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? 27 For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. [28] Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”

THE TRANSFIGURATION

17  And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. 2 And he was transfigured before them, and his face shone like the sun, and his clothes became white as light. [3] And behold, there appeared to them Moses and Elijah, talking with him. 4 And Peter said to Jesus, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.” [5] He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, [4] with whom I am well pleased; listen to him.” 6 When the disciples heard this, they fell on their faces and were terrified. 7 But Jesus came and touched them, saying, “Rise, and have no fear.” 8 And when they lifted up their eyes, they saw no one but Jesus only.

[9] And as they were coming down the mountain, Jesus commanded them, “Tell no one the vision, until the Son of Man is raised from the dead.” 10 And the disciples asked him, “Then why do the scribes say that first Elijah must come?” [11] He answered, “Elijah does come, and he will restore all things. 12 But I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. So also the Son of Man will certainly suffer at their hands.” 13 Then the disciples understood that he was speaking to them of John the Baptist.

JESUS HEALS A BOY WITH A DEMON

14 And when they came to the crowd, a man came up to him and, kneeling before him, [15] said, “Lord, have mercy on my son, for he is an epileptic and he suffers terribly. For often he falls into the fire, and often into the water. 16 And I brought him to your disciples, and they could not heal him.” [17] And Jesus answered, “O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.” 18 And Jesus rebuked the demon, [1] and it [2] came out of him, and the boy was healed instantly. [3] 19 Then the disciples came to Jesus privately and said, “Why could we not cast it out?” [20] He said to them, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.” [4]

JESUS AGAIN FORETELLS DEATH, RESURRECTION

[22] As they were gathering [5] in Galilee, Jesus said to them, “The Son of Man is about to be delivered into the hands of men, [23] and they will kill him, and he will be raised on the third day.” And they were greatly distressed.

THE TEMPLE TAX

[24] When they came to Capernaum, the collectors of the two-drachma tax went up to Peter and said, “Does your teacher not pay the tax?” 25 He said, “Yes.” And when he came into the house, Jesus spoke to him first, saying, “What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?” 26 And when he said, “From others,” Jesus said to him, “Then the sons are free. 27 However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. [6] Take that and give it to them for me and for yourself.”

WHO IS THE GREATEST?

18  At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” 2 And calling to him a child, he put him in the midst of them [3] and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. 4 Whoever humbles himself like this child is the greatest in the kingdom of heaven.

[5] “Whoever receives one such child in my name receives me, 6 but whoever causes one of these little ones who believe in me to sin, [1] it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.

TEMPTATIONS TO SIN

[7] “Woe to the world for temptations to sin! [2] For it is necessary that temptations come, but woe to the one by whom the temptation comes! [8] And if your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than with two hands or two feet to be thrown into the eternal fire. [9] And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter life with one eye than with two eyes to be thrown into the hell [3] of fire.

THE PARABLE OF THE LOST SHEEP

[10] “See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven. [4] [12] What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? 13 And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. 14 So it is not the will of my [1] Father who is in heaven that one of these little ones should perish.

EXCOMMUNICATION

To be excommunicated from the church of Christ is a dreadful thing. Yet there is only one sin so serious that it warrants dismissal from the body of Christ. That sin is the sin of impenitence. There are a multitude of sins serious enough to require church discipline. However, since church discipline is a multistep process with excommunication being the final step, the only sin that can bring us to that step is the refusal to repent of the sin that initiated the process in the first place.

Excommunication is the most extreme disciplinary measure of the church. It entails excluding the unrepentant sinner from communion with the faithful. The doctrine derives from Jesus’ teaching on binding and loosing (Matthew 16:19; 18:15-20; John 20:23). The responsibility for discipline was given to the church. The passage in Matthew 18, however, lists three steps that are to be taken prior to excommunication. The sinner is first to be corrected privately. If such a procedure should fail, he is to be corrected by witnesses. This ensures that the accuser in the first step is not at fault or bringing slanderous charges. Thirdly, the sinner is to be brought before the entire community of believers. Should this fail, the church is to cease communion with the offender.

It should be noted that excommunication is never to be performed with a sense of retribution. The entire process, up to and including excommunication, is a form of discipline designed to bring the unrepentant person back into the fold. At the point of excommunication, the guilty party is handed over to the devil. The intent is not to punish but to awaken the guilty party to his sin. John Calvin held that church discipline is the “best help” to sound doctrine, order, and unity. (Institutes 4.2.12)

The Westminster Confession enumerates five purposes for excommunication:

Church censures are necessary, for the reclaiming and gaining of offending brethren, for deterring of others from like offenses, for purging out of that leaven which might infect the whole lump, for vindicating the honor of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer His covenant, and the seals thereof, to be profaned by notorious and obstinate offenders. (30:3)

This list could perhaps be accurately reduced to two primary reasons: concern for the soul of the sinner and concern for the health of the church.

Church discipline is commanded by Christ, and it is a matter that requires great prudence. The church can fall into errors of two sorts. It can become too lax and fail to discipline those who scandalize the faith, or it can become too severe and lack the charity God commands.

Church discipline should not be invoked over trivial or minor matters. Pettiness can be a source of ruin among the people of God. We are called to a spirit of patience and forbearance with each other as God is patient with us. The Scripture calls us to a kind of love that will “cover a multitude of sins.”

IF YOUR BROTHER SINS AGAINST YOU

[15] “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. [16] But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. [17] If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. [18] Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed [2] in heaven. [19] Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. [20] For where two or three are gathered in my name, there am I among them.”

THE PARABLE OF THE UNFORGIVING SERVANT

[21] Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” [22] Jesus said to him, “I do not say to you seven times, but seventy-seven times.

23 “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. [3] [24] When he began to settle, one was brought to him who owed him ten thousand talents. [4] 25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. 26 So the servant [5] fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ 27 And out of pity for him, the master of that servant released him and forgave him the debt. [28] But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, [1] and seizing him, he began to choke him, saying, ‘Pay what you owe.’ 29 So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ 30 He refused and went and put him in prison until he should pay the debt. 31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. 32 Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. 33 And should not you have had mercy on your fellow servant, as I had mercy on you?’ 34 And in anger his master delivered him to the jailers, [2] until he should pay all his debt. [35] So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”

TEACHING ABOUT DIVORCE

19  Now when Jesus had finished these sayings, he went away from Galilee and entered the region of Judea beyond the Jordan. 2 And large crowds followed him, and he healed them there.

[3] And Pharisees came up to him and tested him by asking, “Is it lawful to divorce one’s wife for any cause?” 4 He answered, “Have you not read that he who created them from the beginning made them male and female, 5 and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? 6 So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” [7] They said to him, “Why then did Moses command one to give a certificate of divorce and to send her away?” [8] He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. [9] And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.” [3]

[10] The disciples said to him, “If such is the case of a man with his wife, it is better not to marry.” 11 But he said to them, “Not everyone can receive this saying, but only those to whom it is given. 12 For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.”

LET THE CHILDREN COME TO ME

13 Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked the people, [14] but Jesus said, “Let the little children come to me and do not hinder them, for to such belongs the kingdom of heaven.” 15 And he laid his hands on them and went away.

THE RICH YOUNG MAN

[16] And behold, a man came up to him, saying, “Teacher, what good deed must I do to have eternal life?” [17] And he said to him, “Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments.” 18 He said to him, “Which ones?” And Jesus said, “You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, 19 Honor your father and mother, and, You shall love your neighbor as yourself.” 20 The young man said to him, “All these I have kept. What do I still lack?” [21] Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” 22 When the young man heard this he went away sorrowful, for he had great possessions.

[23] And Jesus said to his disciples, “Truly, I say to you, only with difficulty will a rich person enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” 25 When the disciples heard this, they were greatly astonished, saying, “Who then can be saved?” 26 But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.” 27 Then Peter said in reply, “See, we have left everything and followed you. What then will we have?” [28] Jesus said to them, “Truly, I say to you, in the new world, [1] when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. [29] And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold [2] and will inherit eternal life. [30] But many who are first will be last, and the last first.

LABORERS IN THE VINEYARD

20 “For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard. [2] After agreeing with the laborers for a denarius [3] a day, he sent them into his vineyard. 3 And going out about the third hour he saw others standing idle in the marketplace, 4 and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ 5 So they went. Going out again about the sixth hour and the ninth hour, he did the same. 6 And about the eleventh hour he went out and found others standing. And he said to them, ‘Why do you stand here idle all day?’ 7 They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’ [8] And when evening came, the owner of the vineyard said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ 9 And when those hired about the eleventh hour came, each of them received a denarius. 10 Now when those hired first came, they thought they would receive more, but each of them also received a denarius. 11 And on receiving it they grumbled at the master of the house, 12 saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ 13 But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what belongs to you and go. I choose to give to this last worker as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’ [1] [16] So the last will be first, and the first last.”

JESUS FORETELLS HIS DEATH A THIRD TIME

[17] And as Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, 18 “See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death 19 and deliver him over to the Gentiles to be mocked and flogged and crucified, and he will be raised on the third day.”

A MOTHER’S REQUEST

[20] Then the mother of the sons of Zebedee came up to him with her sons, and kneeling before him she asked him for something. [21] And he said to her, “What do you want?” She said to him, “Say that these two sons of mine are to sit, one at your right hand and one at your left, in your kingdom.” 22 Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am to drink?” They said to him, “We are able.” [23] He said to them, “You will drink my cup, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father.” [24] And when the ten heard it, they were indignant at the two brothers. 25 But Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 26 It shall not be so among you. But whoever would be great among you must be your servant, [2] 27 and whoever would be first among you must be your slave, [3] [28] even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

JESUS HEALS TWO BLIND MEN

[29] And as they went out of Jericho, a great crowd followed him. [30] And behold, there were two blind men sitting by the roadside, and when they heard that Jesus was passing by, they cried out, “Lord, [1] have mercy on us, Son of David!” 31 The crowd rebuked them, telling them to be silent, but they cried out all the more, “Lord, have mercy on us, Son of David!” [32] And stopping, Jesus called them and said, “What do you want me to do for you?” 33 They said to him, “Lord, let our eyes be opened.” 34 And Jesus in pity touched their eyes, and immediately they recovered their sight and followed him.

THE TRIUMPHAL ENTRY

21  Now when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, 2 saying to them, “Go into the village in front of you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. 3 If anyone says anything to you, you shall say, ‘The Lord needs them,’ and he will send them at once.” 4 This took place to fulfill what was spoken by the prophet, saying,

5 “Say to the daughter of Zion,

‘Behold, your king is coming to you,

humble, and mounted on a donkey,

on a colt, [2] the foal of a beast of burden.’”

6 The disciples went and did as Jesus had directed them. [7] They brought the donkey and the colt and put on them their cloaks, and he sat on them. 8 Most of the crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. [9] And the crowds that went before him and that followed him were shouting, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” 10 And when he entered Jerusalem, the whole city was stirred up, saying, “Who is this?” [11] And the crowds said, “This is the prophet Jesus, from Nazareth of Galilee.”

JESUS CLEANSES THE TEMPLE

[12] And Jesus entered the temple [3] and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. [13] He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers.”

14 And the blind and the lame came to him in the temple, and he healed them. 15 But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple, “Hosanna to the Son of David!” they were indignant, [16] and they said to him, “Do you hear what these are saying?” And Jesus said to them, “Yes; have you never read,

“‘Out of the mouth of infants and nursing babies

you have prepared praise’?”

17 And leaving them, he went out of the city to Bethany and lodged there.

JESUS CURSES THE FIG TREE

[18] In the morning, as he was returning to the city, he became hungry. 19 And seeing a fig tree by the wayside, he went to it and found nothing on it but only leaves. And he said to it, “May no fruit ever come from you again!” And the fig tree withered at once.

20 When the disciples saw it, they marveled, saying, “How did the fig tree wither at once?” [21] And Jesus answered them, “Truly, I say to you, if you have faith and do not doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain, ‘Be taken up and thrown into the sea,’ it will happen. [22] And whatever you ask in prayer, you will receive, if you have faith.”

THE AUTHORITY OF JESUS CHALLENGED

[23] And when he entered the temple, the chief priests and the elders of the people came up to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” 24 Jesus answered them, “I also will ask you one question, and if you tell me the answer, then I also will tell you by what authority I do these things. 25 The baptism of John, from where did it come? From heaven or from man?” And they discussed it among themselves, saying, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ 26 But if we say, ‘From man,’ we are afraid of the crowd, for they all hold that John was a prophet.” 27 So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I do these things.

THE PARABLE OF THE TWO SONS

[28] “What do you think? A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 And he answered, ‘I will not,’ but afterward he changed his mind and went. 30 And he went to the other son and said the same. And he answered, ‘I go, sir,’ but did not go. 31 Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. 32 For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.

THE PARABLE OF THE TENANTS

[33] “Hear another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and went into another country. 34 When the season for fruit drew near, he sent his servants [1] to the tenants to get his fruit. 35 And the tenants took his servants and beat one, killed another, and stoned another. 36 Again he sent other servants, more than the first. And they did the same to them. 37 Finally he sent his son to them, saying, ‘They will respect my son.’ 38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ 39 And they took him and threw him out of the vineyard and killed him. 40 When therefore the owner of the vineyard comes, what will he do to those tenants?” 41 They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.”

[42] Jesus said to them, “Have you never read in the Scriptures:

“‘The stone that the builders rejected

has become the cornerstone; [2]

this was the Lord’s doing,

and it is marvelous in our eyes’?

43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. [44] And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” [3]

45 When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. 46 And although they were seeking to arrest him, they feared the crowds, because they held him to be a prophet.

THE PARABLE OF THE WEDDING FEAST

22  And again Jesus spoke to them in parables, saying, [2] “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3 and sent his servants [4] to call those who were invited to the wedding feast, but they would not come. 4 Again he sent other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.”’ 5 But they paid no attention and went off, one to his farm, another to his business, 6 while the rest seized his servants, treated them shamefully, and killed them. 7 The king was angry, and he sent his troops and destroyed those murderers and burned their city. 8 Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy. 9 Go therefore to the main roads and invite to the wedding feast as many as you find.’ 10 And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests.

[11] “But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. [13] Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ [14] For many are called, but few are chosen.”

PAYING TAXES TO CAESAR

[15] Then the Pharisees went and plotted how to entangle him in his words. 16 And they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone’s opinion, for you are not swayed by appearances. [1] [17] Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?” 18 But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? 19 Show me the coin for the tax.” And they brought him a denarius. [2] [20] And Jesus said to them, “Whose likeness and inscription is this?” [21] They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.” 22 When they heard it, they marveled. And they left him and went away.

SADDUCEES ASK ABOUT THE RESURRECTION

[23] The same day Sadducees came to him, who say that there is no resurrection, and they asked him a question, 24 saying, “Teacher, Moses said, ‘If a man dies having no children, his brother must marry the widow and raise up offspring for his brother.’ 25 Now there were seven brothers among us. The first married and died, and having no offspring left his wife to his brother. 26 So too the second and third, down to the seventh. 27 After them all, the woman died. 28 In the resurrection, therefore, of the seven, whose wife will she be? For they all had her.”

29 But Jesus answered them, “You are wrong, because you know neither the Scriptures nor the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. [31] And as for the resurrection of the dead, have you not read what was said to you by God: [32] ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” 33 And when the crowd heard it, they were astonished at his teaching.

THE GREAT COMMANDMENT

34 But when the Pharisees heard that he had silenced the Sadducees, they gathered together. 35 And one of them, a lawyer, asked him a question to test him. 36 “Teacher, which is the great commandment in the Law?” [37] And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. 38 This is the great and first commandment. 39 And a second is like it: You shall love your neighbor as yourself. [40] On these two commandments depend all the Law and the Prophets.”

WHOSE SON IS THE CHRIST?

41 Now while the Pharisees were gathered together, Jesus asked them a question, [42] saying, “What do you think about the Christ? Whose son is he?” They said to him, “The son of David.” 43 He said to them, “How is it then that David, in the Spirit, calls him Lord, saying,

44 “‘The Lord said to my Lord,

“Sit at my right hand,

until I put your enemies under your feet”’?

45 If then David calls him Lord, how is he his son?” 46 And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.

SEVEN WOES TO THE SCRIBES AND PHARISEES

23  Then Jesus said to the crowds and to his disciples, [2] “The scribes and the Pharisees sit on Moses’ seat, 3 so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice. [4] They tie up heavy burdens, hard to bear, [1] and lay them on people’s shoulders, but they themselves are not willing to move them with their finger. [5] They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long, 6 and they love the place of honor at feasts and the best seats in the synagogues 7 and greetings in the marketplaces and being called rabbi [2] by others. [8] But you are not to be called rabbi, for you have one teacher, and you are all brothers. [3] 9 And call no man your father on earth, for you have one Father, who is in heaven. 10 Neither be called instructors, for you have one instructor, the Christ. 11 The greatest among you shall be your servant. 12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

[13] “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in. [4] [15] Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell [1] as yourselves.

[16] “Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’ 17 You blind fools! For which is greater, the gold or the temple that has made the gold sacred? 18 And you say, ‘If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.’ 19 You blind men! For which is greater, the gift or the altar that makes the gift sacred? 20 So whoever swears by the altar swears by it and by everything on it. [21] And whoever swears by the temple swears by it and by him who dwells in it. 22 And whoever swears by heaven swears by the throne of God and by him who sits upon it.

[23] “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. [24] You blind guides, straining out a gnat and swallowing a camel!

25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.

LEGALISM

Legalism is the opposite heresy of antinomianism. Whereas antinomianism denies the significance of law, legalism exalts law above grace. The legalists of Jesus’ day were the Pharisees, and Jesus reserved His strongest criticism for them. The fundamental distortion of legalism is the belief that one can earn one’s way into the kingdom of heaven. The Pharisees believed that due to their status as children of Abraham, and to their scrupulous adherence to the law, they were the children of God. At the core, this was a denial of the gospel.

A corollary article of legalism is the adherence to the letter of the law to the exclusion of the spirit of the law. In order for the Pharisees to believe that they could keep the law, they first had to reduce it to its most narrow and wooden interpretation. The story of the rich young ruler illustrates this point. The rich young ruler asked Jesus how he could inherit eternal life. Jesus told him to “keep the commandments.” The young man believed that he had kept them all. But Jesus decisively revealed the one “god” that he served before the true God—riches. “Go, sell what you possess and give to the poor, and you will have treasure in heaven” (Matthew 19:21). The rich young ruler went on his way saddened.

The Pharisees were guilty of another form of legalism. They added their own laws to the law of God. Their “traditions” were raised to a status equal to the law of God. They robbed people of their liberty and put chains on them where God had left them free. That kind of legalism did not end with the Pharisees. It has also plagued the church in every generation.

Legalism often arises as an overreaction against antinomianism. To make sure we do not allow ourselves or others to slip into the moral laxity of antinomianism, we tend to make rules more strict than God Himself does. When this occurs, legalism introduces a tyranny over the people of God.

Likewise, forms of antinomianism often arise as an overreaction to legalism. Its rallying cry is usually one of freedom from all oppression. It is the quest for moral liberty run amok. Christians, in guarding their liberty, must be careful not to confuse liberty with libertinism.

Another form of legalism is majoring on the minors. Jesus rebuked the Pharisees for omitting the weightier matters of the law while they were scrupulous in obeying minor points (Matthew 23:23-24). This tendency remains a constant threat to the church. We have a tendency to exalt to the supreme level of godliness whatever virtues we possess and downplay our vices as insignificant points. For example, I may view refraining from dancing as a great spiritual strength while considering my covetousness a minor matter.

The only antidote to either legalism or antinomianism is a serious study of the Word of God. Only then will we be properly instructed in what is pleasing and displeasing to God.

27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. 28 So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.

29 “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, 30 saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ 31 Thus you witness against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers. 33 You serpents, you brood of vipers, how are you to escape being sentenced to hell? 34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, [35] so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, [1] whom you murdered between the sanctuary and the altar. [36] Truly, I say to you, all these things will come upon this generation.

LAMENT OVER JERUSALEM

[37] “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! 38 See, your house is left to you desolate. [39] For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’”

JESUS FORETELLS DESTRUCTION OF THE TEMPLE

24  Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple. [2] But he answered them, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.”

SIGNS OF THE END OF THE AGE

3 As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” [4] And Jesus answered them, “See that no one leads you astray. 5 For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray. 6 And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. 8 All these are but the beginning of the birth pains.

9 “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. 10 And then many will fall away [1] and betray one another and hate one another. 11 And many false prophets will arise and lead many astray. 12 And because lawlessness will be increased, the love of many will grow cold. 13 But the one who endures to the end will be saved. [14] And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.

THE ABOMINATION OF DESOLATION

[15] “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place ( let the reader understand), [16] then let those who are in Judea flee to the mountains. 17 Let the one who is on the housetop not go down to take what is in his house, 18 and let the one who is in the field not turn back to take his cloak. 19 And alas for women who are pregnant and for those who are nursing infants in those days! 20 Pray that your flight may not be in winter or on a Sabbath. 21 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. [22] And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short. 23 Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There he is!’ do not believe it. [24] For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect. 25 See, I have told you beforehand. 26 So, if they say to you, ‘Look, he is in the wilderness,’ do not go out. If they say, ‘Look, he is in the inner rooms,’ do not believe it. [27] For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man. [28] Wherever the corpse is, there the vultures will gather.

THE COMING OF THE SON OF MAN

[29] “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. [30] Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.

THE LESSON OF THE FIG TREE

32 “From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. 33 So also, when you see all these things, you know that he is near, at the very gates. [34] Truly, I say to you, this generation will not pass away until all these things take place. 35 Heaven and earth will pass away, but my words will not pass away.

NO ONE KNOWS THAT DAY AND HOUR

[36] “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, [1] but the Father only. 37 For as were the days of Noah, so will be the coming of the Son of Man. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, 39 and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. 40 Then two men will be in the field; one will be taken and one left. 41 Two women will be grinding at the mill; one will be taken and one left. [42] Therefore, stay awake, for you do not know on what day your Lord is coming. 43 But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.

[45] “Who then is the faithful and wise servant, [2] whom his master has set over his household, to give them their food at the proper time? 46 Blessed is that servant whom his master will find so doing when he comes. 47 Truly, I say to you, he will set him over all his possessions. 48 But if that wicked servant says to himself, ‘My master is delayed,’ 49 and begins to beat his fellow servants [1] and eats and drinks with drunkards, 50 the master of that servant will come on a day when he does not expect him and at an hour he does not know 51 and will cut him in pieces and put him with the hypocrites. In that place there will be weeping and gnashing of teeth.

THE PARABLE OF THE TEN VIRGINS

25 “Then the kingdom of heaven will be like ten virgins who took their lamps [2] and went to meet the bridegroom. [3] 2 Five of them were foolish, and five were wise. [3] For when the foolish took their lamps, they took no oil with them, 4 but the wise took flasks of oil with their lamps. 5 As the bridegroom was delayed, they all became drowsy and slept. 6 But at midnight there was a cry, ‘Here is the bridegroom! Come out to meet him.’ 7 Then all those virgins rose and trimmed their lamps. 8 And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ 9 But the wise answered, saying, ‘Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.’ 10 And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 11 Afterward the other virgins came also, saying, ‘Lord, lord, open to us.’ 12 But he answered, ‘Truly, I say to you, I do not know you.’ 13 Watch therefore, for you know neither the day nor the hour.

THE PARABLE OF THE TALENTS

14 “For it will be like a man going on a journey, who called his servants [4] and entrusted to them his property. [15] To one he gave five talents, [5] to another two, to another one, to each according to his ability. Then he went away. 16 He who had received the five talents went at once and traded with them, and he made five talents more. 17 So also he who had the two talents made two talents more. [18] But he who had received the one talent went and dug in the ground and hid his master’s money. 19 Now after a long time the master of those servants came and settled accounts with them. 20 And he who had received the five talents came forward, bringing five talents more, saying, ‘Master, you delivered to me five talents; here I have made five talents more.’ 21 His master said to him, ‘Well done, good and faithful servant. [6] You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ 22 And he also who had the two talents came forward, saying, ‘Master, you delivered to me two talents; here I have made two talents more.’ 23 His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ [24] He also who had received the one talent came forward, saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ 26 But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed? 27 Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. 28 So take the talent from him and give it to him who has the ten talents. 29 For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. 30 And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.’

THE FINAL JUDGMENT

[31] “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. [32] Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. 33 And he will place the sheep on his right, but the goats on the left. [34] Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ 37 Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 And when did we see you a stranger and welcome you, or naked and clothe you? 39 And when did we see you sick or in prison and visit you?’ [40] And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, [1] you did it to me.’

41 “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ 44 Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ 45 Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ [46] And these will go away into eternal punishment, but the righteous into eternal life.”

THE PLOT TO KILL JESUS

26  When Jesus had finished all these sayings, he said to his disciples, 2 “You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.”

3 Then the chief priests and the elders of the people gathered in the palace of the high priest, whose name was Caiaphas, 4 and plotted together in order to arrest Jesus by stealth and kill him. [5] But they said, “Not during the feast, lest there be an uproar among the people.”

JESUS ANOINTED AT BETHANY

[6] Now when Jesus was at Bethany in the house of Simon the leper, [2] 7 a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table. [8] And when the disciples saw it, they were indignant, saying, “Why this waste? 9 For this could have been sold for a large sum and given to the poor.” 10 But Jesus, aware of this, said to them, “Why do you trouble the woman? For she has done a beautiful thing to me. [11] For you always have the poor with you, but you will not always have me. 12 In pouring this ointment on my body, she has done it to prepare me for burial. 13 Truly, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

JUDAS TO BETRAY JESUS

14 Then one of the twelve, whose name was Judas Iscariot, went to the chief priests 15 and said, “What will you give me if I deliver him over to you?” And they paid him thirty pieces of silver. 16 And from that moment he sought an opportunity to betray him.

THE PASSOVER WITH THE DISCIPLES

[17] Now on the first day of Unleavened Bread the disciples came to Jesus, saying, “Where will you have us prepare for you to eat the Passover?” [18] He said, “Go into the city to a certain man and say to him, ‘The Teacher says, My time is at hand. I will keep the Passover at your house with my disciples.’” 19 And the disciples did as Jesus had directed them, and they prepared the Passover.

20 When it was evening, he reclined at table with the twelve. [1] 21 And as they were eating, he said, “Truly, I say to you, one of you will betray me.” 22 And they were very sorrowful and began to say to him one after another, “Is it I, Lord?” 23 He answered, “He who has dipped his hand in the dish with me will betray me. [24] The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.” 25 Judas, who would betray him, answered, “Is it I, Rabbi?” He said to him, “You have said so.”

INSTITUTION OF THE LORD’S SUPPER

[26] Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” 27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, [28] for this is my blood of the [1] covenant, which is poured out for many for the forgiveness of sins. [29] I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.”

JESUS FORETELLS PETER’S DENIAL

30 And when they had sung a hymn, they went out to the Mount of Olives. [31] Then Jesus said to them, “You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ 32 But after I am raised up, I will go before you to Galilee.” 33 Peter answered him, “Though they all fall away because of you, I will never fall away.” 34 Jesus said to him, “Truly, I tell you, this very night, before the rooster crows, you will deny me three times.” 35 Peter said to him, “Even if I must die with you, I will not deny you!” And all the disciples said the same.

JESUS PRAYS IN GETHSEMANE

36 Then Jesus went with them to a place called Gethsemane, and he said to his disciples, “Sit here, while I go over there and pray.” 37 And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and troubled. 38 Then he said to them, “My soul is very sorrowful, even to death; remain here, and watch [2] with me.” [39] And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.” 40 And he came to the disciples and found them sleeping. And he said to Peter, “So, could you not watch with me one hour? [41] Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” 42 Again, for the second time, he went away and prayed, “My Father, if this cannot pass unless I drink it, your will be done.” 43 And again he came and found them sleeping, for their eyes were heavy. 44 So, leaving them again, he went away and prayed for the third time, saying the same words again. 45 Then he came to the disciples and said to them, “Sleep and take your rest later on. [3] See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 46 Rise, let us be going; see, my betrayer is at hand.”

BETRAYAL AND ARREST OF JESUS

47 While he was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. 48 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; seize him.” [49] And he came up to Jesus at once and said, “Greetings, Rabbi!” And he kissed him. 50 Jesus said to him, “Friend, do what you came to do.” [4] Then they came up and laid hands on Jesus and seized him. 51 And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant [1] of the high priest and cut off his ear. [52] Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. [53] Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? [54] But how then should the Scriptures be fulfilled, that it must be so?” 55 At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me. [56] But all this has taken place that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled.

JESUS BEFORE CAIAPHAS AND THE COUNCIL

57 Then those who had seized Jesus led him to Caiaphas the high priest, where the scribes and the elders had gathered. 58 And Peter was following him at a distance, as far as the courtyard of the high priest, and going inside he sat with the guards to see the end. [59] Now the chief priests and the whole council [2] were seeking false testimony against Jesus that they might put him to death, 60 but they found none, though many false witnesses came forward. At last two came forward 61 and said, “This man said, ‘I am able to destroy the temple of God, and to rebuild it in three days.’” 62 And the high priest stood up and said, “Have you no answer to make? What is it that these men testify against you?” [3] [63] But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.” [64] Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” 65 Then the high priest tore his robes and said, “He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. 66 What is your judgment?” They answered, “He deserves death.” 67 Then they spit in his face and struck him. And some slapped him, 68 saying, “Prophesy to us, you Christ! Who is it that struck you?”

PETER DENIES JESUS

[69] Now Peter was sitting outside in the courtyard. And a servant girl came up to him and said, “You also were with Jesus the Galilean.” 70 But he denied it before them all, saying, “I do not know what you mean.” 71 And when he went out to the entrance, another servant girl saw him, and she said to the bystanders, “This man was with Jesus of Nazareth.” 72 And again he denied it with an oath: “I do not know the man.” 73 After a little while the bystanders came up and said to Peter, “Certainly you too are one of them, for your accent betrays you.” 74 Then he began to invoke a curse on himself and to swear, “I do not know the man.” And immediately the rooster crowed. 75 And Peter remembered the saying of Jesus, “Before the rooster crows, you will deny me three times.” And he went out and wept bitterly.

JESUS DELIVERED TO PILATE

27  When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death. 2 And they bound him and led him away and delivered him over to Pilate the governor.

JUDAS HANGS HIMSELF

[3] Then when Judas, his betrayer, saw that Jesus [1] was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders, [4] saying, “I have sinned by betraying innocent blood.” They said, “What is that to us? See to it yourself.” [5] And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself. 6 But the chief priests, taking the pieces of silver, said, “It is not lawful to put them into the treasury, since it is blood money.” 7 So they took counsel and bought with them the potter’s field as a burial place for strangers. 8 Therefore that field has been called the Field of Blood to this day. [9] Then was fulfilled what had been spoken by the prophet Jeremiah, saying, “And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, 10 and they gave them for the potter’s field, as the Lord directed me.”

JESUS BEFORE PILATE

[11] Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” 12 But when he was accused by the chief priests and elders, he gave no answer. 13 Then Pilate said to him, “Do you not hear how many things they testify against you?” [14] But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.

THE CROWD CHOOSES BARABBAS

15 Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. 16 And they had then a notorious prisoner called Barabbas. 17 So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?” 18 For he knew that it was out of envy that they had delivered him up. [19] Besides, while he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream.” 20 Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. 21 The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Let him be crucified!” 23 And he said, “Why, what evil has he done?” But they shouted all the more, “Let him be crucified!”

PILATE DELIVERS JESUS TO BE CRUCIFIED

24 So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; [1] see to it yourselves.” [25] And all the people answered, “His blood be on us and on our children!” [26] Then he released for them Barabbas, and having scourged [2] Jesus, delivered him to be crucified.

JESUS IS MOCKED

27 Then the soldiers of the governor took Jesus into the governor’s headquarters, [3] and they gathered the whole battalion [4] before him. [28] And they stripped him and put a scarlet robe on him, 29 and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!” 30 And they spit on him and took the reed and struck him on the head. 31 And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him.

THE CRUCIFIXION

[32] As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross. 33 And when they came to a place called Golgotha (which means Place of a Skull), [34] they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it. [35] And when they had crucified him, they divided his garments among them by casting lots. 36 Then they sat down and kept watch over him there. [37] And over his head they put the charge against him, which read, “This is Jesus, the King of the Jews.” [38] Then two robbers were crucified with him, one on the right and one on the left. 39 And those who passed by derided him, wagging their heads [40] and saying, “You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross.” 41 So also the chief priests, with the scribes and elders, mocked him, saying, 42 “He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. [43] He trusts in God; let God deliver him now, if he desires him. For he said, ‘I am the Son of God.’” [44] And the robbers who were crucified with him also reviled him in the same way.

THE DEATH OF JESUS

[45] Now from the sixth hour [1] there was darkness over all the land [2] until the ninth hour. [3] [46] And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 47 And some of the bystanders, hearing it, said, “This man is calling Elijah.” [48] And one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to him to drink. [49] But the others said, “Wait, let us see whether Elijah will come to save him.” [50] And Jesus cried out again with a loud voice and yielded up his spirit.

[51] And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. [52] The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, 53 and coming out of the tombs after his resurrection they went into the holy city and appeared to many. [54] When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, “Truly this was the Son [4] of God!”

55 There were also many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him, 56 among whom were Mary Magdalene and Mary the mother of James and Joseph and the mother of the sons of Zebedee.

JESUS IS BURIED

[57] When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 And Joseph took the body and wrapped it in a clean linen shroud 60 and laid it in his own new tomb, which he had cut in the rock. And he rolled a great stone to the entrance of the tomb and went away. 61 Mary Magdalene and the other Mary were there, sitting opposite the tomb.

THE GUARD AT THE TOMB

[62] The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate 63 and said, “Sir, we remember how that impostor said, while he was still alive, ‘After three days I will rise.’ 64 Therefore order the tomb to be made secure until the third day, lest his disciples go and steal him away and tell the people, ‘He has risen from the dead,’ and the last fraud will be worse than the first.” 65 Pilate said to them, “You have a guard [1] of soldiers. Go, make it as secure as you can.” 66 So they went and made the tomb secure by sealing the stone and setting a guard.

THE RESURRECTION

28  Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb. 2 And behold, there was a great earthquake, for an angel of the Lord descended from heaven and came and rolled back the stone and sat on it. 3 His appearance was like lightning, and his clothing white as snow. 4 And for fear of him the guards trembled and became like dead men. 5 But the angel said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified. 6 He is not here, for he has risen, as he said. Come, see the place where he [2] lay. 7 Then go quickly and tell his disciples that he has risen from the dead, and behold, he is going before you to Galilee; there you will see him. See, I have told you.” 8 So they departed quickly from the tomb with fear and great joy, and ran to tell his disciples. [9] And behold, Jesus met them and said, “Greetings!” And they came up and took hold of his feet and worshiped him. [10] Then Jesus said to them, “Do not be afraid; go and tell my brothers to go to Galilee, and there they will see me.”

THE REPORT OF THE GUARD

[11] While they were going, behold, some of the guard went into the city and told the chief priests all that had taken place. 12 And when they had assembled with the elders and taken counsel, they gave a sufficient sum of money to the soldiers 13 and said, “Tell people, ‘His disciples came by night and stole him away while we were asleep.’ 14 And if this comes to the governor’s ears, we will satisfy him and keep you out of trouble.” 15 So they took the money and did as they were directed. And this story has been spread among the Jews to this day.

THE GREAT COMMISSION

16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. [17] And when they saw him they worshiped him, but some doubted. [18] And Jesus came and said to them, “All authority in heaven and on earth has been given to me. [19] Go therefore and make disciples of all nations, baptizing them in [1] the name of the Father and of the Son and of the Holy Spirit, [20] teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

THE SACRAMENTS

The word sacrament historically was used for something sacred. The Latin term sacramentum was used to translate the New Testament word for “mystery.” In a broad sense all religious rites and ceremonies were called sacraments. In time, the term sacrament took on a more precise and narrow meaning. A sacrament became defined as a visible sign by which God offers His promise of grace in an outward form. Outward signs seal and confirm the covenant promises of God. The sacraments consist of some visible element such as water, bread, or wine; a definite activity ordained by God in association with the sign; and a redeeming benefit given to the believer.

The Roman Catholic church set the number of sacraments (in the special sense) at seven. They are baptism, confirmation, Holy Communion (the Lord’s Supper), penance, matrimony, holy orders, and extreme unction. Historic Protestantism limited the sacraments to two: baptism and the Lord’s Supper. Though Protestants recognize other rites such as marriage as special ordinances, they are not recognized as attaining the level of sacraments. Sacraments are limited to: (1) those ordinances directly instituted by Christ, (2) ordinances that are by their very nature significant, (3) ordinances designed to be perpetual, and (4) ordinances designed to signify, instruct, and seal the believers who receive them in faith.

The sacraments are real means of grace that convey the promises of God. Their power does not reside in the elements themselves, but in God, whose signs they are. Nor does their power depend upon the character or the faith of those who administer them, but on the integrity of God.

The sacraments are nonverbal forms of communication. They were never intended to stand alone without reference to the Word of God. Sacraments confirm the Word of God so that the administering of the sacraments and the preaching of the Word go together.

Salvation is not through the sacraments. Salvation is by faith in Christ. Yet where faith is present the sacraments are not ignored or neglected. They are a vital part of the worship of God and the nurture of the Christian life.

Though sacraments involve the use of outward forms, they are not to be despised as empty formalism or ritualism. Though they can be corrupted into empty rituals, they are not to be rejected. They are indeed rituals, but they are God-ordained rituals and therefore to be joyfully and solemnly partaken of.

STUDY NOTES FOR MATTHEW 1

STUDY NOTE FOR MATTHEW 1:1 book of the genealogy. The same phrase is used at Gen. 2:4; 5:1 in the Septuagint. Here it may refer not only to the genealogy immediately following but also to the account of Jesus’ birth or the Gospel as a whole. The Gk. word translated “genealogy” here is rendered “birth” in 1:18. See Introduction: Title.

Christ. This title comes from the Gk. word christos, meaning “anointed.” It is the Gk. translation of the Hb. “Messiah”; see note on 1 Sam. 2:10. In the OT, prophets, priests, and kings were anointed with oil (cf. Ex. 29:7; 1 Sam. 16:13; 1 Kin. 19:16). Anointing dramatized the bestowal of wisdom and power from the Holy Spirit, granting an officer the ability to fulfill his calling. The OT promised the coming of the righteous servant of the Lord (Is. 42:1–9), who would be a prophet like Moses (Deut. 18:18, 19), a priest like Melchizedek (Ps. 110:4), and a king like David, the Lord’s anointed (Is. 55:3–5; Jer. 30:9; Ezek. 34:24; Hos. 3:5; Zech. 12:8). Matthew reveals that Jesus is the Christ, the promised king and deliverer. BACK TO MATTHEW 1:1

STUDY NOTE FOR MATTHEW 1:2 The specifics of this genealogy differ from the one found in Luke; see note on Luke 3:23–38. BACK TO MATTHEW 1:2

STUDY NOTE FOR MATTHEW 1:3–16 Women are not usually named in ancient Near Eastern genealogies, but they are intrinsic to God’s purpose in sending Christ. The five women named in Jesus’ genealogy all remind us that God often does the unexpected and chooses the unlikely. Tamar (v. 3) reminds us of Judah’s failures (Gen. 38:6–30); Rahab (v. 5) was a harlot (Josh. 2); Ruth was a Moabite (Ruth 1:4) and thus subject to a special curse (Deut. 23:3–5); Uriah’s wife, Bathsheba (v. 6), was David’s downfall (2 Sam. 11). Mary fulfills Is. 7:14 (v. 23) and the even more important promise of Gen. 3:15 (Gal. 4:4). At least three of the five (Rahab, Ruth, Bathsheba) have Gentile associations, an important theme in this gospel (2:1–12; 28:18–20). BACK TO MATTHEW 1:3

STUDY NOTE FOR MATTHEW 1:17 fourteen generations. Matthew organizes the genealogy into three groups of fourteen to show that God has a purpose in history. The early history leading to David, the monarchy leading to the exile in Babylon, and the history of Israel after the exile all lead up to and point to Christ. Jechoniah (Jehoiachin) is included in both the second and third groups of fourteen, whereas three kings (Ahaziah, Joash, Amaziah) are omitted from the second group (2 Kin. 8:25–14:22; 2 Chr. 21:4–26:13). Biblical genealogies are selective in order to reinforce theological motifs or to aid readers in memorizing the genealogical data. BACK TO MATTHEW 1:17

STUDY NOTE FOR MATTHEW 1:19 Joseph ... resolved to divorce her quietly. In Joseph’s day, engagement is nearly as binding as marriage, and infidelity during betrothal makes divorce virtually obligatory. BACK TO MATTHEW 1:19

STUDY NOTE FOR MATTHEW 1:20 dream. God imparted special revelation through dreams to Joseph (also 2:13, 19, 22), the magi (2:12), and the wife of Pontius Pilate (27:19), as He had to OT figures such as Joseph, son of Jacob (Gen. 37:5–11; 40:5–19; 41:1–36). BACK TO MATTHEW 1:20

STUDY NOTE FOR MATTHEW 1:21 Jesus. The Gk. equivalent of “Joshua,” meaning “Yahweh is salvation,” or “Yahweh saves.” Often in names, a shortened form of God’s name is used (e.g., in Elijah, Isaiah, Joshua). BACK TO MATTHEW 1:21

STUDY NOTE FOR MATTHEW 1:23 virgin. See note on Is. 7:14. Jesus’ conception by a virgin is miraculous, announcing that God is present with His people and will soon redeem them. This quotation is the first of many OT references Matthew uses to show that Jesus fulfills the OT (2:6, 15, 18, 23 and notes). In the entire gospel there are twelve such fulfillment formulas, and more than fifty OT quotations. See theological note “The Virgin Birth” on p. 1782.

Immanuel ... God with us. In the OT, God’s promise to be with His people was the answer to their fears (Josh. 1:9; Is. 43:1, 2). His glory dwells in Israel’s midst in the tabernacle. Jesus, the ultimate and complete fulfillment of the “Immanuel” promise, will commission His apostles and encourage His church with the promise, “I am with you always, to the end of the age” (Matt. 28:20). BACK TO MATTHEW 1:23

STUDY NOTES FOR MATTHEW 2

STUDY NOTE FOR MATTHEW 2:1 in the days of Herod the king. Herod the Great is known to have died in 4 B.C. Therefore, Jesus was actually born c. 5 or 6 B.C., according to the standard dating of the Gregorian calendar.

wise men. The magi were not kings, but priests or court advisers, like Joseph or Daniel. They were probably from Mesopotamia, the region of ancient Babylon (modern-day Iraq), although other locations east of Palestine have been suggested. There are numerous accounts of ancient astrologers interpreting astronomical phenomena as heralding the birth of kings. BACK TO MATTHEW 2:1

STUDY NOTE FOR MATTHEW 2:2 star. This may have been a planetary conjunction, a supernova, or something purely supernatural (which seems most consistent with its finally coming “to rest over the place where the young child was”; 2:9). Whatever the case, it alludes to the star of Jacob (Num. 24:17), which was prophesied by another Gentile, Balaam. BACK TO MATTHEW 2:2

STUDY NOTE FOR MATTHEW 2:3 he was troubled. History records Herod’s paranoia and murderous violence toward members of his family. As an Idumean appointed “king of the Jews” by Julius Caesar, Herod is understandably disturbed by a report that a rival, who is a legitimate heir to David’s throne, has been born. BACK TO MATTHEW 2:3

STUDY NOTE FOR MATTHEW 2:6 The second line of the quotation in Matthew appears to say the opposite of the second line of Mic. 5:2 (“too little”), but Matthew is giving the sense of the prophetic text, namely, that though Bethlehem appears to be insignificant, it is in truth important. The religious experts concluded from the Prophets that the Messiah was to be born in Bethlehem, but not one of them bothered to make the short journey with the wise men to see Christ. Nor did Herod, despite his professed desire to show deference to the newborn king (2:8). BACK TO MATTHEW 2:6

STUDY NOTE FOR MATTHEW 2:11 house. Jesus is no longer in a stable at this point (cf. Luke 2:7). This visit is some time after the birth (v. 1), perhaps a year or more (cf. v. 16). Although the wise men likely do not realize the full symbolic value of their gifts, Matthew records them to show the fulfillment of OT passages where the Gentiles bring their wealth to Israel’s king (Ps. 72:10; Is. 60:6). BACK TO MATTHEW 2:11

STUDY NOTE FOR MATTHEW 2:15 fulfill. Hos. 11:1 refers to God’s calling His son Israel out of Egypt in the exodus (see Ex. 4:22, 23). Matthew means that the history of God’s redemption of Israel points forward to Jesus, the true Son of God. When Israel left Egypt, its fidelity as God’s son was tested forty years in a wilderness, and the record of this testing is largely one of failure (Deut. 8:2–5). Jesus is later tested in the wilderness forty days. He sustains His test and shows that He is indeed the faithful Son of God (Matt. 4:1–11). BACK TO MATTHEW 2:15

Jesus' Birth and Early Childhood

STUDY NOTE FOR MATTHEW 2:18 Matthew is quoting from Jer. 31:15, a prophecy about the exile. Jeremiah uses the imagery of Rachel weeping for her sons Joseph and Benjamin to describe the sorrow of Israel at the time of the exile. In the next section of Jeremiah’s prophecy, he foresees the return from exile, a new exodus. Matthew’s use of this prophecy appears to portray Jesus as a new Moses (the one who led Joseph’s descendants out of Egypt) who fulfills the prophecy of a second exodus. Like Moses, Jesus escapes slaughter as an infant. Like Moses, He is sent to rescue God’s chosen ones. BACK TO MATTHEW 2:18

STUDY NOTE FOR MATTHEW 2:23 he would be called a Nazarene. The OT has no verse exactly corresponding to this, but note that Matthew introduces this reference to the prophets in more general terms than his other quotations. Nazareth was Christ’s home, but Matthew’s point is probably that Jesus would be despised, as people from Nazareth were (John 1:46; 7:42, 52). If so, the Scripture in view may be Is. 53:1–3. Alternatively, it might refer to Is. 11:1, which refers to the Messiah as a “branch” (Hb. netser) from the roots of Jesse. BACK TO MATTHEW 2:23

STUDY NOTES FOR MATTHEW 3

STUDY NOTE FOR MATTHEW 3:2 Repent. The first command of both John the Baptist and Jesus (4:17). Repentance is not just sorrow for sin but a decisive change, a turning away from sin to a life of obedience that flows from trust in God. “Repent” translates the OT call to Israel to “return” to faithfulness to the covenant. It does not mean self-punishment, depression, or mere remorse. Judas was sorrowful and distressed (27:3), but he did not repent. See theological note “Repentance” on p. 1964.

kingdom of heaven. The message of John the Baptist introduces the theme of Jesus’ teaching. Mark and Luke call it the “kingdom of God” (4:17; cf. Mark 1:15). In Matthew, “heaven” stands for the divine sovereign who rules in heaven (cf. Luke 15:18).The kingdom or the reign of God is what the OT prophets awaited: God’s display of His sovereignty in the redemption of His people and the destruction of His enemies. John and Jesus proclaim that the time of waiting is over and the king Himself has come. With the death and resurrection of Jesus and the spread of the good news to all nations, the OT promises of God have been largely fulfilled for us, although we still await their complete realization when Christ returns in judgment (ch. 13 and notes).

is at hand. The arrival of the promised Messiah means that the age of God’s redemptive intervention in justice and mercy is dawning, giving urgency to John’s summons to turn from sin to God for salvation. BACK TO MATTHEW 3:2

STUDY NOTE FOR MATTHEW 3:3 this is he. John the Baptist proclaims the coming of the Lord, using Is. 40:3. John’s ministry points forward, like the OT prophets, to a greater One who comes after him (11:7–11; Acts 19:4, 5). BACK TO MATTHEW 3:3

STUDY NOTE FOR MATTHEW 3:4 camel’s hair and a leather belt. John’s clothing identifies him as the promised prophet who comes “in the spirit and power of Elijah” (2 Kin. 1:8; Mal. 4:5, 6; Luke 1:17). BACK TO MATTHEW 3:4

STUDY NOTE FOR MATTHEW 3:6 baptized. Christian baptism is not identical with the baptism of John. Although Christian baptism retains the symbolism of repentance and purification (Acts 22:16; Eph. 5:26), it is performed in the name of the triune God (28:19) and signifies our union with Christ in His death and resurrection (Rom. 6:3–6; 1 Cor. 12:13; Gal. 3:27; Col. 2:12). See note on Mark 1:4. BACK TO MATTHEW 3:6

STUDY NOTE FOR MATTHEW 3:7 the wrath to come. The OT promised the coming of the Lord in righteous judgment (Ps. 96:13; Zeph. 2:1, 2; Mal. 3:2). John will not allow the leaders to suppose that the cup of God’s wrath is only for Israel’s enemies and that their own nation will escape. John is later puzzled that Jesus does not immediately bring judgment (11:2, 3 and note). BACK TO MATTHEW 3:7

STUDY NOTE FOR MATTHEW 3:8 fruit in keeping with repentance. Acts that indicate an inner righteousness, not merely outward conformity. Since the Pharisees consider themselves to be the righteous of their day, the words of John must cut deep. BACK TO MATTHEW 3:8

STUDY NOTE FOR MATTHEW 3:9 Abraham as our father. Although being Jewish includes outward covenant privileges (Rom. 9:4, 5), it is only by an act of God that one can join the true children of God, who are heirs of the blessings promised to Abraham’s descendants (Gal. 3:13, 14, 29; 4:21–31). Only God can change hearts of stone (Ezek. 36:25, 26). Neither a Jew by birth nor a Christian by birth can expect to be spared judgment apart from the fruit that gives evidence of repentance and faith. BACK TO MATTHEW 3:9

STUDY NOTE FOR MATTHEW 3:10 is cut down. Just as the kingdom is imminent, so is judgment; the coming of one implies the other. John does not yet know that Jesus’ immediate task is not to bring judgment, but to bear it Himself (11:2 note). BACK TO MATTHEW 3:10

STUDY NOTE FOR MATTHEW 3:11 with the Holy Spirit and fire. Cleansing with fire describes God’s supernatural baptism, contrasted with the symbol of cleansing with water. The fire of the Spirit renews the people of God and consumes the wicked as chaff (Is. 4:4; Zech. 13:9; Mal. 3:2, 3; 4:1). John’s witness to Jesus as the Lord who has come (v. 3) is extended. As Lord, Jesus baptizes with the Spirit and executes the last judgment. See theological note “Baptism” on p. 1988. BACK TO MATTHEW 3:11

STUDY NOTE FOR MATTHEW 3:13–15 John is reluctant to baptize Jesus because he recognizes that Jesus has no need for repentance. But in order for “all righteousness” to be fulfilled, Jesus has to be identified with His people as the bearer of their sins (2 Cor. 5:21). Isaiah foretold that God’s righteous servant would “make many to be accounted righteous” as he was “numbered with the transgressors” (Is. 53:11, 12). Ultimately, John’s baptism points to Jesus, for only Jesus’ death on a cross, which He calls a “baptism” (Luke 12:50), can take away sins. Jesus’ identification with His people includes His baptism and death, His anointing with the Spirit, and His victory over temptation. See theological note “The Baptism of Christ” on p. 1733. BACK TO MATTHEW 3:13

STUDY NOTE FOR MATTHEW 3:15 righteousness. God’s kingdom (His sovereign rule in salvation and judgment) is defined by His righteousness. Jesus teaches the perfect righteousness that God requires (5:20, 48); He also secures God’s righteousness for sinners. His baptism points to His death as “a ransom for many” (20:28) and shows the perfect obedience in which He fulfills all righteousness (Jer. 23:5, 6). Remission of sins and the gift of righteousness are received through faith in Jesus (8:10; 23:23; cf. 21:32). Those who lack God’s righteousness but hunger and thirst for it will be filled (5:6; 6:33). Jesus calls those burdened with the load of self-righteousness to find their rest in Him (11:28–12:8). BACK TO MATTHEW 3:15

STUDY NOTE FOR MATTHEW 3:16, 17 The testimony from heaven confirms Jesus’ identification as the royal Son of God (fulfilling Ps. 2:7; cf. Ex. 4:22), who is also the obedient and suffering Servant who pleases the Lord (Is. 42:1).

3:16 like a dove. The Spirit’s appearance in the form of a dove reminds us of the Spirit’s creative activity in Gen. 1:2 and may point to the beginning of the new creation through the ministry of Jesus (1:1 note). BACK TO MATTHEW 3:16, 17

Galilee in the Time of Jesus

STUDY NOTES FOR MATTHEW 4

STUDY NOTE FOR MATTHEW 4:1 tempted. Although God Himself tempts no one (James 1:13), our temptations are included in His sovereign plan for our good. If we overcome, we are strengthened; if we succumb, we recognize more clearly our need for further sanctification and grace.

The temptation of Jesus (vv. 1–11) parallels the testing of Israel in the wilderness. The forty days correspond to the forty years of wandering (cf. Num. 14:34). His temptation recalls Deut. 8:1–5, which He quoted in response to one of the temptations. The experience of Israel in the wilderness was the type or shadow of Jesus’ temptation in the wilderness after His baptism.

The temptations appeal to common motivations: physical drives, pride, and the desire for possessions (1 John 2:16). But each is pointed specially at the Messiah. Satan challenges Jesus to prove the truth of the Father’s words at His baptism: “If you are the Son of God” (vv. 3, 6; cf. 27:40). The third temptation offers Jesus a path to kingship that avoids the cross. Jesus was tempted in every way just as we are (Heb. 4:15), but He did not sin. He represents us before God as a “merciful and faithful high priest” (Heb. 2:17), one who knows through His human nature what it is to endure temptation. See theological note “The Sinlessness of Christ” on p. 2203. BACK TO MATTHEW 4:1

STUDY NOTE FOR MATTHEW 4:3 Son of God. See note on 16:16. BACK TO MATTHEW 4:3

STUDY NOTE FOR MATTHEW 4:4 by every word. In Deut. 8:3, this refers to God’s word of direction in the wilderness and His provision of manna. Jesus will not abandon His trust in God to provide for Himself. Jesus replies to each of Satan’s temptations with a reference to Scripture. The “sword of the Spirit” is God’s Word (Eph. 6:17), and Jesus relies on Scripture for victory in His spiritual struggle. See theological note “Special Revelation and the Bible” on p. 142. BACK TO MATTHEW 4:4

STUDY NOTE FOR MATTHEW 4:5 pinnacle of the temple. Part of the temple wall overlooked the Kidron Valley, leading to a tremendous drop from the top of the temple wall to the bottom of the valley. BACK TO MATTHEW 4:5

STUDY NOTE FOR MATTHEW 4:6 Satan quotes Scripture, but he uses Ps. 91:11, 12 in a way exactly opposite to the original meaning. Ps. 91 is an exhortation to trust in God; Satan attempts to replace trust with a test, casting doubt on God’s faithfulness. Presumption is not a mark of great faith but evidence of no faith at all. See theological note “Satan” on p. 760. The tempter strategically avoids Ps. 91:13 (“the serpent you will trample underfoot”), which alludes to the earliest gospel announcement in Scripture about the defeat of “that ancient serpent, who is called the devil and Satan, the deceiver of the whole world” (Rev. 12:9; cf. Gen. 3:15). BACK TO MATTHEW 4:6

STUDY NOTE FOR MATTHEW 4:10 Jesus rejects idolatry with all the zeal of true worship, quoting Deut. 6:13. He commands Satan to depart, having conquered the “strong man” (12:29). BACK TO MATTHEW 4:10

STUDY NOTE FOR MATTHEW 4:15 Galilee of the Gentiles. Matthew stresses Jesus’ focus on the nation of Israel during His earthly ministry (10:5, 6). However, his observation that Jesus’ ministry fulfills Is. 9:2 shows that the commission in Matt. 28:19 to go to the Gentiles is not an afterthought; the ultimate goal of God’s redemption has always included the nations, foreshadowed in the magi’s worship of Jesus soon after His birth (2:2). BACK TO MATTHEW 4:15

STUDY NOTE FOR MATTHEW 4:17 From that time. This phrase, which also occurs in 16:21, marks a turning point from the period of preparation to the period of Jesus’ public ministry. Its reappearance at 16:21 signals a shift in Jesus’ teaching—from the coming of the kingdom to the suffering of the king.

Repent. See theological note “Repentance” on p. 1964. BACK TO MATTHEW 4:17

STUDY NOTE FOR MATTHEW 4:18–22 Of those whom Jesus calls as disciples, Simon Peter, James, and John become His closest circle (17:1; 26:37). Andrew introduces his brother Simon and others to Jesus (John 1:40–42; 12:20–22). BACK TO MATTHEW 4:18

STUDY NOTE FOR MATTHEW 4:23 teaching ... proclaiming ... healing. Teaching involves communicating the nature and purpose of God’s kingdom, as seen in the Sermon on the Mount (chs. 5–7) and the parables of the kingdom (ch. 13). Preaching is proclaiming the good news that God’s kingdom is near, that His sovereign purposes in history are finally being realized. Healing, as well as teaching and preaching, are a sign that this kingdom has come (11:5). BACK TO MATTHEW 4:23

STUDY NOTE FOR MATTHEW 4:24 Syria. In Roman usage, “Syria” applied to virtually the whole of Palestine with the exception of Galilee (cf. Luke 2:2). A Galilean would probably have understood “Syria” to refer to the territory just north of Galilee, from the Mediterranean to Damascus.

epileptics. The only other use of this word in the NT is in 17:15, where it is applied to a demon-possessed boy who exhibits symptoms of epileptic seizures. BACK TO MATTHEW 4:24

STUDY NOTES FOR MATTHEW 5

STUDY NOTE FOR MATTHEW 5:1–7:29 The Sermon on the Mount is the first of five great blocks of Jesus’ teaching in Matthew (Introduction: Characteristics and Themes). It is the classic statement of the ethics of the kingdom of God. The early church favored a literal interpretation but fully applied the sermon only to special classes of Christians, especially monastics. Others, such as the Anabaptists, have attempted to apply it literally to every Christian, or even to society and the state. Still others have viewed it as a heightening of the law of Moses with the aim of inducing repentance (Luther). Some consider its demands too risky to implement in the present age and expect them to become applicable in a future millennium, when Jesus reigns. Finally, some have argued that the demands of the sermon are not to be understood literally but that Jesus is concerned with inward disposition rather than outward conduct, or that the severity of the sermon is intended to compel a decision by the hearers either for or against God’s demands on their lives.

We must recognize that the sermon is directed to the disciples and through them to the whole church today. The sermon addresses both inward motives and outward conduct (5:21, 22, 27, 28), calling the adopted sons of God (5:9) to reflect the character of their heavenly Father (5:16, 48; 6:1, 6, 9, 32, 33). These legitimate demands set the bar so high (5:48) that no one except Jesus, the king Himself, fulfills them flawlessly. We are therefore driven to the grace and mercy of God both for forgiveness in our failure (6:12) and for the Spirit’s strength when our faith and faithfulness are tried (6:13).

5:1 went up on the mountain. Since Jesus reveals the depth of the commands given through Moses, His ascent of a mountain is reminiscent of Mount Sinai. The content of this sermon is similar to the Sermon on the Plain recorded in Luke 6.

sat down. It was customary for first-century teachers to sit while teaching (Luke 4:20; cf. Matt. 23:2).

his disciples. Although the crowds are mentioned (7:28), Jesus addresses the instructions and promises of His sermon to those committed to following Him and willing to endure persecution for His sake (5:11). BACK TO MATTHEW 5:1

STUDY NOTE FOR MATTHEW 5:3 Blessed. This means more than the emotional state represented by the word “happy.” It includes spiritual well-being, having the approval of God, and thus a destiny of delight in communion with the Creator (Ps. 1).

poor in spirit. Every human being (except Jesus) is spiritually destitute in God’s sight, but only those who see this poverty—who mourn over sin and thirst for righteousness—will inherit the kingdom of heaven. Paul notes the same principle in Rom. 9:30, 31. The parallel in Luke 6:20 omits “in spirit.” This has led many to suppose Jesus refers primarily to the materially poor. Material poverty and recognition of spiritual need often go together (Ps. 9:18 note), but financial want does not necessarily produce the dependent humility that receives God’s favor. BACK TO MATTHEW 5:3

STUDY NOTE FOR MATTHEW 5:4 those who mourn. The context indicates that these are mourning over sin and evil, especially their own, and over the failure of mankind to give proper glory to God. BACK TO MATTHEW 5:4

STUDY NOTE FOR MATTHEW 5:5 the meek. This beatitude resembles and is probably based on Ps. 37:11. The meekness in view is an attitude of humility and submission to God. Our pattern for meekness is Jesus (the same Gk. word is translated “gentle” in 11:29), who submits to the will of His Father.

inherit the earth. The ultimate fulfillment of the promise to Abraham (Gen. 12:1–3; 13:14–17), whom Paul calls “heir of the world” (Rom. 4:13; cf. Heb. 11:16). BACK TO MATTHEW 5:5

STUDY NOTE FOR MATTHEW 5:6 hunger ... for righteousness. Those who seek God’s righteousness receive what they desire, not those who are confident of their own righteousness (Luke 18:9–14; Rom. 9:30–10:4; Phil. 3:7–9). BACK TO MATTHEW 5:6

STUDY NOTE FOR MATTHEW 5:7 they shall receive mercy. God’s mercy is not a reward earned by our showing mercy to others. Rather, those who recognize the magnitude of the mercy He has shown them will treat others as their Father has treated them (see 6:14, 15). BACK TO MATTHEW 5:7

STUDY NOTE FOR MATTHEW 5:8 they shall see God. Because God is spirit, His divine essence is invisible (John 4:24; Col. 1:15; 1 Tim. 1:17; 6:16). Because He is infinitely holy, sinful humans would be destroyed if they were to behold His glory directly (Ex. 33:18–23). Nevertheless, believers “see” God through the insight of faith, and Jesus assures His disciples that in seeing Him, they have “seen the Father” (John 14:9). In the glorified state, God’s children will “see him as he is” (1 John 3:2; Rev. 22:4). BACK TO MATTHEW 5:8

STUDY NOTE FOR MATTHEW 5:9 peacemakers. Conflict among individuals, races, and nations comes from our alienation from God. Jesus is the great peacemaker through His wall-destroying death (Eph. 2:14–18). In vv. 44, 45, Jesus calls the children of God to make peace, even with their enemies. BACK TO MATTHEW 5:9

STUDY NOTE FOR MATTHEW 5:13 salt. The primary value of salt is not as a flavoring but as a preservative. Disciples are to hinder the world’s corruption. The salt deposits along the Dead Sea contain not just sodium chloride but a variety of other minerals as well. This salt can become useless when the rain washes out its saltiness over the years. Likewise, Christians whose value and conduct do not remain distinct from the culture around them fail in their mission. BACK TO MATTHEW 5:13

STUDY NOTE FOR MATTHEW 5:14 In Is. 60:1–3, God promised that the light of His glory in Israel would attract all nations. Jesus is the light of the world (John 1:9; 8:12), and His light now shines through His church (1 John 1:8–10). BACK TO MATTHEW 5:14

STUDY NOTE FOR MATTHEW 5:17 Law or the Prophets. A way of referring to the whole OT.

not come to abolish ... but to fulfill. The correctives of vv. 21–48 should be read in light of this opening remark. In fulfilling the law, Jesus does not alter, replace, or nullify the former commands; rather, He establishes their true intent and purpose in His teaching and accomplishes them in His obedient life. The Law, as well as the Prophets, points forward to Christ. See theological note “The Law of God” on p. 124. BACK TO MATTHEW 5:17

STUDY NOTE FOR MATTHEW 5:18 iota ... dot. The smallest letter in the Gk. Alphabet (iota), and a tiny extension that distinguishes certain letters in the Hb. Alphabet (dot).

until all is accomplished. The full manifestation of God’s kingdom (chs. 24; 25) for which believers are to pray (6:10). BACK TO MATTHEW 5:18

STUDY NOTE FOR MATTHEW 5:20 unless your righteousness exceeds. Jesus does not criticize the Pharisees for their strict observance of the law but for their emphasis on outward conformity to it without a proper inner attitude. By focusing on externals, they avoid the real intent of the law and so obscure its real demands (23:23–28). The Dead Sea Scrolls refer to the Pharisees as “seekers after smooth things” because they accommodated and compromised the law to fit the realities of life. Such accommodation removed awareness of the need for grace and dependence on God. In the following verses, Jesus restores the true nature of God’s law as demanding total and radical holiness. Jesus demands a deeper obedience, not disregard of God’s commands. BACK TO MATTHEW 5:20

STUDY NOTE FOR MATTHEW 5:21 You have heard that it was said. Refers not to the teaching of God’s law itself, with its promises, but the teaching of the law by scribes and Pharisees (v. 43 note). BACK TO MATTHEW 5:21

STUDY NOTE FOR MATTHEW 5:22 You fool. Apparently, Jewish law had sanctions against the specific insult raca, but Jesus shows that any verbal abuse makes one liable to eternal damnation.

hell of fire. Gk. Gehenna, the “valley of Hinnom,” was a trash dump outside Jerusalem where fires burned constantly. It was notorious as the location of human sacrifices by fire during the reigns of Ahaz and Manasseh (2 Chr. 28:3; 33:6). Jeremiah called it the “Valley of Slaughter,” an appropriate symbol of God’s fearful judgment (Jer. 7:32). See theological note “Hell” on p. 1753. Jesus uses this site as a metaphor for perpetual physical and spiritual torment awaiting the wicked. BACK TO MATTHEW 5:22

STUDY NOTE FOR MATTHEW 5:25 Come to terms quickly. While vv. 23, 24 deal with the reconciliation of an offended brother, vv. 25, 26 appear to address the problem of conflict in larger society—in this case, legal conflict. Christians are to work for reconciliation in all areas of life (Rom. 12:14–21). BACK TO MATTHEW 5:25

STUDY NOTE FOR MATTHEW 5:29 tear it out. The severity of the demand illustrates the radical nature of Jesus’ ethic and our radical need. Sin against God must be avoided at any and all costs. Jesus is not advocating self-mutilation. After all, lust does not come from the eyes or hands but from the heart and mind (15:19). Christians must avoid not only the physical act of adultery (“hand”) but also those thoughts and fantasies that lead to a lustful attitude (“eye”). BACK TO MATTHEW 5:29

STUDY NOTE FOR MATTHEW 5:32 See 19:3–10 and notes; theological note “Divorce” on p. 1755. BACK TO MATTHEW 5:32

STUDY NOTE FOR MATTHEW 5:34 Do not take an oath. Some have understood Jesus’ prohibition of oaths to be universal, but Jesus Himself submitted to an oath (26:63) and Paul invoked God as his witness in Rom. 1:9. God Himself takes an oath so that we might be encouraged (Heb. 6:17). Jesus is addressing a narrow and misleading legalism that requires a specific oath to make spoken promises binding, implying that trustworthiness in speaking is optional when unaccompanied by a solemn oath. Jesus demands an integrity in speaking such that everything is spoken as though it is under oath. He also prohibits the implicit idolatry of swearing by anything less than God. See theological note “Oaths and Vows” on p. 717. BACK TO MATTHEW 5:34

STUDY NOTE FOR MATTHEW 5:38 An eye for an eye. The original intent of Ex. 21:24; Lev. 24:20; and Deut. 19:21 was to limit punishment to that which is equitable, fitting the crime. These limitations prohibited exacting a greater vengeance (such as Lamech boasted in Gen. 4:23, 24) or having different penalties for different social classes. Jesus contradicted those who saw in this principle grounds for personal vengeance. BACK TO MATTHEW 5:38

STUDY NOTE FOR MATTHEW 5:39 Do not resist. In context this means “Do not seek restitution in court.” The slap on the right cheek is a backhanded one—an insult as well as an injury. Jesus’ remarks may refer back to the words of the servant of the Lord in Is. 50:6. BACK TO MATTHEW 5:39

STUDY NOTE FOR MATTHEW 5:41 if anyone forces you. The possibility of a Roman soldier coercing a person to serve as a guide or burden carrier was real. Even if compelled by force to do something for someone, one can demonstrate freedom by volunteering more than is demanded rather than begrudging the service. BACK TO MATTHEW 5:41

STUDY NOTE FOR MATTHEW 5:43 hate your enemy. This is not in the OT but was a false conclusion in scribal teaching drawn from the narrow understanding of “neighbor” as simply one’s fellow Jew. Jesus shows that the true intent of Lev. 19:18 extends even to one’s enemies (Luke 10:29–37). In the same chapter of Leviticus, Israelites are called to love the Gentile sojourner “as yourself” (Lev. 19:33, 34). BACK TO MATTHEW 5:43

STUDY NOTE FOR MATTHEW 5:45 sons of your Father. Those whom God receives by His unmerited grace through His Son Jesus must reflect their Father’s kindness to the undeserving and unthankful. See theological note “Providence” on p. 1045. BACK TO MATTHEW 5:45

STUDY NOTE FOR MATTHEW 5:48 be perfect. The standard that God demands of His people is His own perfect character. God’s perfection includes the love of benevolent grace (v. 45). Although we cannot attain such perfection in this life, it is the goal pursued by all those who have become children of the Father (Phil. 3:12, 13). BACK TO MATTHEW 5:48

STUDY NOTES FOR MATTHEW 6

STUDY NOTE FOR MATTHEW 6:1 your righteousness. Jesus affirms the positive value of such acts, but only when done in submission to God and love for Him rather than for human personal glory. Acts of piety (generosity, prayer, fasting) performed for the sake of public recognition are self-serving and do not show love for God or neighbor. BACK TO MATTHEW 6:1

STUDY NOTE FOR MATTHEW 6:2 hypocrites. In the NT, the hypocrite is one who claims to have a relationship with God and to love righteousness but is self-seeking, self-reliant, and even self-deceived. In ch. 23, Jesus will expose the inconsistencies of Israel’s religious leaders, whose deeds contradict their words. BACK TO MATTHEW 6:2

STUDY NOTE FOR MATTHEW 6:5 pray. See theological note “Prayer” on p. 1808. BACK TO MATTHEW 6:5

STUDY NOTE FOR MATTHEW 6:7 do not heap up empty phrases. This prohibition does not contradict the principle that one should keep asking God for what is believed to be His will (Luke 18) but corrects the idea that God is impressed with quantity of words. BACK TO MATTHEW 6:7

STUDY NOTE FOR MATTHEW 6:9 This prayer is a model of brevity, simplicity, and childlike dependence and confidence, asking first for God to be glorified and His purposes to be achieved and then for our own needs.

hallowed be your name. Not just that God’s creatures may keep it holy but that God may Himself hallow it by being the holy judge and savior. Reverence for God’s self-revelation is the heart of the third commandment (Ex. 20:7). BACK TO MATTHEW 6:9

STUDY NOTE FOR MATTHEW 6:11 daily bread. The Gk. word translated “daily” is known only from this prayer. It has been understood to mean “daily,” “necessary,” “future,” or “tomorrow’s” bread. There are three basic interpretations for it. The sacramental view is that it refers to the bread received in the Lord’s Supper. Another view is that it symbolizes life in the coming kingdom, making the petition equivalent to “Your kingdom come” in v. 10 (cf. John 6:35–40). A third view takes it as a request for God’s provision for our physical needs. This last view is the best, since this theme is developed in vv. 19–34 (cf. Prov. 30:8). BACK TO MATTHEW 6:11

STUDY NOTE FOR MATTHEW 6:12 debts. Spiritual debts—that is, sins—are in view. Christians must forgive others in response to God’s forgiveness (18:32, 33). Those who do not forgive others cannot expect God’s forgiveness for themselves (vv. 14, 15), since a genuine apprehension of God’s grace received will make us gracious toward others. BACK TO MATTHEW 6:12

STUDY NOTE FOR MATTHEW 6:13 lead us not into temptation. The forgiven pray this petition because they trust God and distrust themselves. The Father may test us (4:1; Deut. 8:2), but He will not allow us to be tempted beyond our capacity (1 Cor. 10:13; James 1:12, 13). BACK TO MATTHEW 6:13

STUDY NOTE FOR MATTHEW 6:17 anoint your head. This symbolized rejoicing (Pss. 23:5; 45:7; 104:15; Is. 61:3), but it was also part of the first-century Jew’s daily routine except when fasting (Dan. 10:3). Not to anoint oneself would advertise one’s self-denial to a human audience. BACK TO MATTHEW 6:17

STUDY NOTE FOR MATTHEW 6:19“Rust” refers not only to the corrosion of metals but also to mildew, wood rot, and the like. Every material thing is subject to decay or loss. BACK TO MATTHEW 6:19

STUDY NOTE FOR MATTHEW 6:23 light in you. The good eye looks to God as its “master” (v. 24) and fills the person with the light of God’s will. The bad eye looks to “treasures on earth” (v. 19) and admits only the darkness of greed and self-interest. The person’s whole life will be determined by the kind of light the eye lets in. BACK TO MATTHEW 6:23

STUDY NOTE FOR MATTHEW 6:25 anxious about your life. Anxiety over the uncertainty or scarcity of resources to sustain physical life reveals a faltering faith in the Father’s care for His children. Confident prayer, with thanks, is the antidote (Phil. 4:6, 7). BACK TO MATTHEW 6:25

STUDY NOTE FOR MATTHEW 6:26 they neither sow nor reap. The point is not that birds are idle but that birds do not and need not worry about what the future holds. Anxious worry changes nothing (v. 27) and shows a lack of trust in God’s knowledge and care (vv. 32, 33). See theological note “Providence” on p. 1045. BACK TO MATTHEW 6:26

STUDY NOTE FOR MATTHEW 6:33 seek first the kingdom of God and his righteousness. We are to make God’s redemptive rule (3:2) and a right relationship with Him the highest priorities in life (3:15 note). Worry is inconsistent with this priority; its doubts distract from these supreme goals. God will meet all the needs of those who risk all for Him. BACK TO MATTHEW 6:33

STUDY NOTES FOR MATTHEW 7

STUDY NOTE FOR MATTHEW 7:1 Judge not. Jesus prohibits one kind of judging (or one motive for judging) but approves a different kind. Condemning others for their faults is failure to exercise forgiveness (6:14, 15); only a gentle and humble correction that first recognizes one’s own greater faults (the “log” in one’s own eye) can help. There is also a necessary, discerning kind of judgment that does not condemn but distinguishes unbelief from belief (v. 6). The method of discernment is given in v. 16. BACK TO MATTHEW 7:1

STUDY NOTE FOR MATTHEW 7:6 dogs ... pigs. These animals are ceremonially unclean (1 Sam. 17:43; Prov. 26:11; Lev. 11:7). They symbolize people who respond to the priceless message of God’s kingdom (Matt. 13:45, 46) with adamant unbelief. Jesus’ messengers must discern when their gospel message meets obstinate resistance (10:14; 15:14). The book of Acts illustrates this principle in practice (Acts 13:44–51; 18:5, 6; 28:17–28).

what is holy. A reference to the gospel and evidences of the kingdom, such as healings and exorcisms. BACK TO MATTHEW 7:6

STUDY NOTE FOR MATTHEW 7:11 evil. The general sinfulness of humanity is assumed here, since even those who call God “Father” are said to be evil. Yet by God’s grace, flawed human fathers meet their children’s requests in love. How much more will God the Father, who treats even enemies kindly, answer His children’s prayers.

good things. These gifts from the Father are the things Jesus has been describing as necessary for disciples: righteousness, sincerity, purity, humility, and wisdom. Those who know their need will ask God for them. The parallel in Luke 11:13 focuses on the one greatest gift—the Holy Spirit. BACK TO MATTHEW 7:11

STUDY NOTE FOR MATTHEW 7:12 do also to them. Often called the “Golden Rule,” this principle was stated in a negative form by various ancient thinkers as, “Do not do to others what you do not want done to you.” Jesus makes it a positive obligation, a requirement to proactively do for others the good one wants for oneself. Here it appears after the discussion of God’s goodness and His willingness to give. BACK TO MATTHEW 7:12

STUDY NOTE FOR MATTHEW 7:14 the way is hard. Presenting a rosy picture of the Christian life and minimizing that it is filled with trouble does not follow the lead of our Lord or His apostles (Acts 14:22; Phil. 1:29, 30). It may be that the “false prophets” of v. 15 are especially those who deny that the way is narrow and hard. BACK TO MATTHEW 7:14

STUDY NOTE FOR MATTHEW 7:15 sheep’s clothing ... ravenous wolves. The message of false prophets may be attractive and even seem orthodox. The only way to know for sure is to allow time to see “their fruits” (vv. 16–20). Some of the false prophets’ fruits are mentioned in the NT: controversies (1 Tim. 1:3); divisions (1 Tim. 6:3, 4); greed (6:5–10); destruction of faith (2 Tim. 2:18); and self-destruction by heresy (2 Pet. 2:1). BACK TO MATTHEW 7:15

STUDY NOTE FOR MATTHEW 7:21 Lord, Lord. The doubling of a name is an address of intimacy (Gen. 22:11; 1 Sam. 3:10; 2 Sam. 18:33; Luke 22:31). It is not claims or feelings of intimacy with Jesus that matter, nor is it performing miraculous works in Jesus’ name, as even Judas Iscariot did (Matt. 10:1–4). What matters is sincere obedience to the Father’s will, flowing from faith. Genuine intimacy with the Father means knowing God and being known by God (1 Cor. 8:2, 3). BACK TO MATTHEW 7:21

STUDY NOTE FOR MATTHEW 7:25 the rain fell. Storms in Palestine are infrequent but can be violent. Although the houses of the foolish and the wise may for a long time appear equally secure, when the storm comes the destruction of the foolish one’s house is total (Is. 28:14–18). So it is with the life of those who hear the words of Jesus but do not take appropriate action in response (cf. James 1:22–25). BACK TO MATTHEW 7:25

STUDY NOTE FOR MATTHEW 7:28 when Jesus finished. This formula signals the close of each of the five main discourses in Matthew (11:1; 13:53; 19:1; 26:1). BACK TO MATTHEW 7:28

STUDY NOTE FOR MATTHEW 7:29 not as their scribes. The scribes, like the later rabbis, teach by citing what previous teachers had said. Their authority is the tradition. Jesus teaches directly from Scripture with His own authority, confidently correcting what previous generations have said (5:21, 22, 27, 28, 31, 32, etc.). BACK TO MATTHEW 7:29

STUDY NOTES FOR MATTHEW 8

STUDY NOTE FOR MATTHEW 8:1–9:38 The order of the miracles and events in these chapters differs from that found in Mark and Luke. Matthew probably arranges them by topic rather than chronology. BACK TO MATTHEW 8:1

STUDY NOTE FOR MATTHEW 8:2 leper. A variety of skin diseases are referred to by the Gk. word used here, not just leprosy (Hansen’s disease). Touching a leper makes one ceremonially unclean (cf. Lev. 15:7), but in this case, rather than Jesus’ becoming unclean, the leper is healed and becomes clean. BACK TO MATTHEW 8:2

STUDY NOTE FOR MATTHEW 8:4 say nothing to anyone. The command to the leper to be silent is to prevent miracle seekers from hindering Jesus’ main mission, which is to proclaim God’s kingdom, bringing comprehensive—spiritual as well as physical—cleansing (Mark 1:38, 45). By showing himself to the priest, the leper will fulfill the requirements of the law and be able to rejoin Jewish society (Lev. 14:1–32). BACK TO MATTHEW 8:4

STUDY NOTE FOR MATTHEW 8:5 centurion. A Roman military officer in charge of approximately one hundred men. This centurion has an appreciation for Jesus’ authority that surpasses anything in Israel, an awareness of his own unworthiness, and faith that Jesus can overcome the difficulty of his unworthiness. Matthew, who often prefers a condensed style, does not mention the intermediaries who appear in the parallel account in Luke 7:1–10. BACK TO MATTHEW 8:5

STUDY NOTE FOR MATTHEW 8:10–12 The faith of the Gentile centurion provides the occasion for the prediction that Israel will be hardened and the gospel will be extended to the Gentiles. The Great Commission (28:18–20) closes the gospel with Jesus’ charge to make disciples of all nations. BACK TO MATTHEW 8:10

STUDY NOTE FOR MATTHEW 8:11 recline at table with Abraham, Isaac, and Jacob. A reference to the messianic banquet theme of Is. 25:6–9. Gentiles now appear in place of the natural sons. This theme recurs in the parable of the wicked tenants (21:33–44, esp. v. 43) and the banquet parable (22:1–14). Jesus’ prediction is an early example of the principle developed by Paul in Rom. 9:30–32: Israel tries to pursue righteousness by works and does not obtain it, but Gentiles who know they deserve only condemnation seek God’s mercy and obtain it. BACK TO MATTHEW 8:11

STUDY NOTE FOR MATTHEW 8:12 darkness ... weeping. These figures of speech represent the grief and despair of those who are everlastingly excluded from the kingdom. BACK TO MATTHEW 8:12

STUDY NOTE FOR MATTHEW 8:17 our illnesses. Is. 53:4 mentions “griefs” and “sorrows” (rendered “illnesses” and “diseases” in Matthew) as resulting from sin, for which they are the curse (Is. 53:5). Jesus came to bear the curse as well as the guilt of sin on the cross, and in His ministry He demonstrated the power of His coming death and resurrection to reverse all the effects of Adam’s fall (including physical effects) for those who trust Him. Yet He has not promised to remove sickness from the world or the church before the second coming (Rom. 8:20–23; 1 Cor. 15:26), when our lowly bodies will be conformed to His glorious body through resurrection (Phil. 3:20, 21). BACK TO MATTHEW 8:17

STUDY NOTE FOR MATTHEW 8:18–22 These two events show the radical commitment Jesus demands of disciples. Those who identify with Jesus will be “sojourners and exiles” in the world (1 Pet. 2:11). Honoring one’s parents by providing a proper burial was a strict obligation in Jewish society, a fitting application of the fifth commandment (Ex. 20:12), which Jesus affirmed as God’s Word (Matt. 15:4–6). But Jesus demands a greater allegiance to Himself. BACK TO MATTHEW 8:18

STUDY NOTE FOR MATTHEW 8:20 Son of Man. This title occurs only three times in the NT outside the Gospels (Acts 7:56; Rev. 1:13; 14:14). All of the many occurrences in the Gospels involve assertions made by Jesus about Himself and may be classified into three categories. (1) “Son of Man” can mean “a human being,” especially in statements about what is typical of humanity generally. This use is similar to God’s calling Ezekiel “son of man” (Ezek. 2:1 note) or to Paul’s reference to the human race as “the sons of men” (Eph. 3:5). (2) The title is used by Jesus when He predicts the suffering, death, and resurrection He would accomplish for humanity (17:22, 23 note). (3) It can refer to the apocalyptic “Son of Man” who appears at the judgment at the end times (24:30; 26:64 note). This usage stems from Dan. 7:13, 14, where “one like a son of man” appears before the Ancient of Days and receives world dominion and worship. Jesus may have used “Son of Man” and avoided using “Messiah” because of popular conceptions that the Messiah would be a political and military leader. Yet in Dan. 7, the Ancient of Days confers on the one like a son of man “dominion ... that all peoples, nations, and languages should serve him”—a prophecy now being fulfilled as the ascended Son of Man expands His reign through the global preaching of the gospel (Matt. 28:18–20). BACK TO MATTHEW 8:20

STUDY NOTE FOR MATTHEW 8:24, 25 Jesus’ sleeping may well be an allusion to David’s sleeping in Pss. 3 and 4. There, David’s sleeping indicates his trust as a king in God to deliver him from impending danger. David’s trust expressed in sleep points to Jesus, the greater Davidic king, who now is portrayed as the perfectly trusting king. BACK TO MATTHEW 8:24, 25

STUDY NOTE FOR MATTHEW 8:27 winds and sea obey him. The psalmists answer the disciples’ astonished question, “What sort of man is this?” Only God can still turbulent and threatening seas as Lord of the storm (Pss. 29:3, 4; 65:5–7; 89:9; 107:23–30, the latter of which is likely alluded to here). Jesus is not only the perfect king who perfectly trusts in God but also God Himself incarnate. BACK TO MATTHEW 8:27

STUDY NOTE FOR MATTHEW 8:28 two demon-possessed men. Perhaps only one of these two demoniacs is exceedingly violent, so Mark and Luke mention only that one. Matthew may mention both to suggest that two witnesses attest this victory of Jesus over demons (Deut. 19:15; see Matt. 18:16; 20:30). BACK TO MATTHEW 8:28

STUDY NOTE FOR MATTHEW 8:29 Son of God. See note on 16:16.

the time. The demons complain that it is not yet “the time,” the day of judgment. But Jesus is present and God’s kingdom is near, so the powers of darkness cannot resist the king’s liberating light (12:28). BACK TO MATTHEW 8:29

STUDY NOTE FOR MATTHEW 8:31 demons. The Gk. word translated “demons” is a broad term for “divinities” (Acts 17:18), that is, supernatural beings. “Unclean spirits” (10:1) cause havoc with men, sometimes by possession. They are in league with Satan, the prince of demons (9:34; 12:24–28). BACK TO MATTHEW 8:31

STUDY NOTE FOR MATTHEW 8:32 The demons ask permission to enter a herd of pigs, apparently imagining that this will prolong their influence on earth. But their defiling presence drives the disturbed swine into the sea, hastening the spirits’ consignment to the abyss (Luke 8:31). Subsequent events demonstrate the perverse values of the people, who prefer their pigs to the rescue of two human beings. BACK TO MATTHEW 8:32

STUDY NOTES FOR MATTHEW 9

STUDY NOTE FOR MATTHEW 9:2 your sins are forgiven. Forgiveness is the prerogative of the one who has been offended, so for Jesus to forgive sins is to claim divine authority (Is. 43:25), as the scribes rightly discern. BACK TO MATTHEW 9:2

STUDY NOTE FOR MATTHEW 9:5 which is easier. Ultimately, forgiving sins is more difficult than performing a miracle, as the scribes understand, since they recognize that only God can forgive sins. But the forgiveness of sins cannot be seen by observers. Jesus performs the lesser deed to prove the greater, showing that He has authority as Son of Man to render a justifying verdict not only in heaven after His exaltation (Dan. 7:13, 14) but also presently on earth. BACK TO MATTHEW 9:5

STUDY NOTE FOR MATTHEW 9:11 Just as Jesus is not defiled by contact with lepers, so He is not defiled by contact with sinners such as Matthew and his colleagues who collaborate with Rome’s occupying forces. He is the physician who heals spiritual as well as physical sickness. Those who think they are well are puzzled by Jesus’ activities and found Him offensive. BACK TO MATTHEW 9:11

STUDY NOTE FOR MATTHEW 9:14 disciples of John. Although Luke notes that Pharisees ask about fasting, Mark includes both John’s disciples and Pharisees among those who raise the question. John’s summons to sorrow over sin in view of the coming kingdom make the self-denial of fasting an appropriate practice for his disciples (Lev. 16:29–31; Ps. 35:13). BACK TO MATTHEW 9:14

STUDY NOTE FOR MATTHEW 9:15 the bridegroom. John characterized Jesus as the bridegroom to whom the bride belongs (John 3:29, 30), evoking OT imagery of Israel as the Lord’s bride (Jer. 2:2, 3; Hos. 2:2–20). The arrival of the groom brings the joy of the wedding feast, at which fasting is not fitting.

then they will fast. Jesus recognizes a future time when the bridegroom will not be with them. This points out that from the earliest stages of His ministry, Jesus has anticipated a time between His initial coming in redemption and His final coming to consummate both judgment and salvation. BACK TO MATTHEW 9:15

STUDY NOTE FOR MATTHEW 9:17 new wine put into old wineskins. New wine continues to ferment and builds up pressure that will burst a used wineskin. Old patterns of piety are inappropriate while the king is present, although Jesus assumes that His followers may resume fasting after His ascension if they do so out of proper motives (6:16–18). BACK TO MATTHEW 9:17

STUDY NOTE FOR MATTHEW 9:18–25 As usual, Matthew has a more condensed form of this story than Mark and Luke. The stories of the ruler’s daughter and of the woman with a hemorrhage, whom Jesus calls “daughter,” illustrate the relation between the work of Jesus and the role of faith in the kingdom. The same point appears in the following accounts of the blind man and the mute demoniac. These works (raising the dead, healing the sick, etc.) are in response to faith. BACK TO MATTHEW 9:18

STUDY NOTE FOR MATTHEW 9:22 your faith has made you well. Her faith has made her well because the blessings of the kingdom come to those who look to Jesus for the solution to their problems, not because of any power of faith in itself. BACK TO MATTHEW 9:22

STUDY NOTE FOR MATTHEW 9:23 flute players and the crowd. Professional mourners and others who help the bereaved express their grief. BACK TO MATTHEW 9:23

STUDY NOTE FOR MATTHEW 9:24 not dead but sleeping. Jesus is prophesying that He will raise her from death (John 11:11–14; 1 Thess. 4:13–18). In the presence of the Lord of life, death is no more final or irreversible than slumber. BACK TO MATTHEW 9:24

STUDY NOTE FOR MATTHEW 9:27–31 This healing of two blind men is similar to the account in 20:29–34, which seems to be parallel to the healing of Bartimaeus in Mark 10:46–52 (cf. Luke 18:35–43). Both Bartimaeus and the blind men in Matt. 9 and 20 express their faith by calling Jesus “Son of David,” a messianic title. The similarities have suggested to some that both accounts in Matthew are based on the healing of Bartimaeus, but differences between the two accounts in Matthew suggest separate incidents. BACK TO MATTHEW 9:27

STUDY NOTE FOR MATTHEW 9:35–38 This paragraph summarizes the activity of Jesus in chs. 5–9 (teaching, preaching, healing; cf. 4:23) and introduces the mission discourse of ch. 10. The background is Ezek. 34:5, 6. Jesus is the true Shepherd, who is concerned for His sheep (John 10), and He is identified with the “Lord God” of Ezek. 34:11–16. BACK TO MATTHEW 9:35

STUDY NOTE FOR MATTHEW 9:37 harvest. Often a metaphor for the end-time activity of God. That the harvest is plentiful indicates that the harvest is not the harvest time (as in John 4:35) but the crop (as in Luke 10:2). The emphasis here is on the proclamation of the gospel, the eschatological announcement that precedes judgment and urges people to repent and believe God’s promises. The “laborers” are not the angels sent to gather for judgment (13:49) but disciples who imitate Jesus by proclaiming the coming of the kingdom (10:7). Jesus first commands His disciples to pray to God to send workers, and then He immediately sends these same men out to announce the near approach of God’s kingdom and to exert its power over evil. BACK TO MATTHEW 9:37

STUDY NOTES FOR MATTHEW 10

STUDY NOTE FOR MATTHEW 10:2 apostles. The Gk. word apostolos designates an authorized representative or emissary whose word has the authority of the sender (cf. 2 Cor. 8:23, where it is translated “messengers,” and 2 Cor. 1:1 note). Here the Twelve receive authority to do exactly what Jesus has been doing (vv. 7, 8). BACK TO MATTHEW 10:2

STUDY NOTE FOR MATTHEW 10:4 Simon the Zealot. A member of a revolutionary movement (“Simon ... called the Zealot,” Luke 6:15). According to Josephus, the Zealots were a political party whose religious enthusiasm led them to advocate armed rebellion against Rome. Simon’s presence among the Twelve, along with Matthew, a tax collector who collaborated with Roman functionaries, shows the reconciling power of Christ.

Judas Iscariot, who betrayed him. Well before the turning point where Jesus speaks explicitly of His coming suffering (16:21), the cross casts its shadow over His inner circle. As He sends these apostles out, He now prepares them for persecution, even to the extreme of the cross, (10:38) like the one awaiting their master (10:24, 25). BACK TO MATTHEW 10:4

STUDY NOTE FOR MATTHEW 10:5–11:1 This section contains several lines of teaching regarding the Christian mission that are found elsewhere in the other Gospels. This does not mean Matthew invented the occasion for the teaching, but in this, the second of the five major discourses, he may include relevant material taught by Jesus on other occasions. Particularly 10:17–22, which envisions a world mission and being “dragged before governors and kings” (v. 18), seems to go beyond v. 5, which restricts the mission to Israel. Nevertheless, the future mission of the disciples to the whole world (28:18–20) is linked to this early experience of preaching to Israel, and Matthew’s grouping of the material is appropriate.

10:5 Go nowhere among the Gentiles. Although Jesus has already commended a Gentile’s faith as greater than that found in Israel (8:10), the focus of this first mission of the disciples, like that of Jesus generally before His passion and resurrection (15:24), is to the biological descendants of Abraham, Isaac, and Jacob, Israel’s “lost sheep” (Ezek. 34:16). Faithful to His promises to the patriarchs, God has sent His Messiah to bring salvation “to the Jew first, and also to the Greek” (Rom. 1:16). BACK TO MATTHEW 10:5

STUDY NOTE FOR MATTHEW 10:7, 8 proclaim ... Heal ... raise. The same signs of the kingdom that Jesus performed in chs. 8; 9 will be done by His disciples. BACK TO MATTHEW 10:7

10:8 give without pay. The kingdom was given to the disciples freely; to peddle the message would insult God and obscure the nature of the gospel as a free gift. Nevertheless, they will be sustained; they do not need extra travel money and provisions (vv. 9, 10). Paul later refuses financial support from those whom he is the first to evangelize, while accepting support from established churches and directing them to provide for their teachers (1 Cor. 9:12–18; Phil. 4:14–19; Gal. 6:6). BACK TO MATTHEW 10:8

STUDY NOTE FOR MATTHEW 10:14, 15 shake off the dust from your feet. That is, the dust on one’s garment kicked up by the feet. Jews sometimes shook the dust off their clothing when returning from Gentile lands as a sign of contempt; Jesus uses it here as a sign of judgment. A town that does not receive Jesus’ representatives does not receive Jesus and becomes spiritually defiled and is subject to judgment as Sodom and Gomorrah (Acts 13:51). BACK TO MATTHEW 10:14

STUDY NOTE FOR MATTHEW 10:17–20 These verses anticipate a later, more extensive mission than the immediate occasion of v. 5 (10:5–11:1 note). Persecution will occur at the hands of both Jewish (v. 17) and Gentile (v. 18) authorities. But disciples are not to respond to this as pagans do, by hiring professional orators to defend them in court. The Holy Spirit will provide their defense (Acts 4:8). BACK TO MATTHEW 10:17

STUDY NOTE FOR MATTHEW 10:22 all. Every kind of people. The allusion is to Mic. 7:6, which Jesus later quotes (v. 35). BACK TO MATTHEW 10:22

STUDY NOTE FOR MATTHEW 10:23 before the Son of Man comes. There are several interpretations of this coming of the Son of Man: (1) The coming is the second coming of Christ to judge the earth. This view fits most of the other occurrences of the phrase (24:30; 25:31; 26:64; but see 16:28). The chief difficulty is that the note of urgency in v. 23 seems incompatible with a delay until the last judgment. (2) The coming is the resurrection and ascension of Jesus or the sending of the Spirit at Pentecost. However, there is no evidence that the disciples were persecuted with the intensity assumed in vv. 17–22 before Jesus’ resurrection or Pentecost. (3) The phrase “before the Son of Man comes” is a way of saying, “before I rejoin you.” But again, the persecution described in vv. 17–22 does not occur during this time, and the purpose for the coming of the Son of Man elsewhere (to bring judgment) makes this meaning unlikely. (4) The coming refers to the destruction of Jerusalem in A.D. 70 as an act of judgment against the nation of Israel. Although the NT writers do not typically use this word for the destruction of Jerusalem, this understanding retains the note of urgency and fits the experience of the church before A.D. 70. It may be the traumatic time that Jesus foretells when He says that the Jewish leaders will “see the Son of Man seated at the right hand of power” (which begins at His ascension) “and coming on the clouds of heaven” in providential judgment through Rome’s legions (Matt. 26:64). Other references to the coming of the Son of Man present it as a terrible display of God’s judgment. Although these cannot be limited to the destruction of Jerusalem, that event was terrible in intensity and fell on what had been the central visible symbol of God’s presence, the temple. BACK TO MATTHEW 10:23

STUDY NOTE FOR MATTHEW 10:25 Beelzebul. Gk. beelzeboul, a transliteration of a Hb. or Aramaic name for the prince of demons, through whose cooperation Jesus allegedly exorcises unclean spirits according to His critics among the Pharisees (12:24–27). The name probably means “lord of heaven” and appears in the OT in the intentionally distorted form Baal-zebub (“lord of the flies”) as a name for the god of Ekron (2 Kin. 1:2). BACK TO MATTHEW 10:25

STUDY NOTE FOR MATTHEW 10:26–31 This injunction to fear God and not people is perhaps a development of Is. 8:12, 13 (cf. 1 Pet. 3:14, 15). It is supported by four arguments: (1) the acts of the wicked will be exposed for what they are; (2) although people can kill the body, God can punish soul and body; (3) God orders everything, down to the fall of a sparrow and the number of hairs on the head; and (4) those who deny Jesus when threatened by humans will be denied by Jesus in the presence of His heavenly Father. The Bible consistently teaches that fear and reverence are appropriate responses to God. BACK TO MATTHEW 10:26

STUDY NOTE FOR MATTHEW 10:28 hell. See note on 5:22. BACK TO MATTHEW 10:28

STUDY NOTE FOR MATTHEW 10:35 a man against his father. Mic. 7:6 addresses the rebelliousness and strife characteristic of Israel during the time of Ahaz. Just as Israel’s history foreshadows Jesus’ history (2:15 note), its turmoil and strife foreshadow the strife that results from the coming of the Messiah (Luke 2:34, 35), even to the division of families. Although coming to Christ brings peace to the heart (11:29) and even reconciliation between generations (Luke 1:17), embracing the gospel also makes life more difficult in some respects, for Jesus demands allegiance that takes priority over the natural ties of life (Matt. 10:37–39). BACK TO MATTHEW 10:35

STUDY NOTE FOR MATTHEW 10:38 take his cross. This is to obey and identify with Jesus even unto death, not simply to bear some particular burden imposed by the Lord. BACK TO MATTHEW 10:38

STUDY NOTE FOR MATTHEW 10:41 prophet ... righteous person. This verse emphasizes the principle that receiving those who are emissaries of another is equivalent to receiving the person who sent them (v. 40). BACK TO MATTHEW 10:41

STUDY NOTE FOR MATTHEW 10:42 little ones. While not excluding children, this phrase refers to all Jesus’ disciples, who are like little children, vulnerable and unable to repay kindnesses shown them by others (18:1–6, 10, 14). Jesus so identifies Himself with these “little ones” that mercy shown to them will be rewarded as mercy shown to the King Himself (25:31–46). BACK TO MATTHEW 10:42

STUDY NOTES FOR MATTHEW 11

STUDY NOTE FOR MATTHEW 11:2 the deeds of the Christ. John the Baptist predicted that the coming one would bring judgment, chopping down the trees of wickedness (3:10, 12). Presumably John heard reports of Jesus’ exorcisms and miraculous healings, which show that He is the Messiah. But Jesus allows His forerunner to be imprisoned by the wicked Herod, evoking John’s question whether He is indeed the royal executor of divine justice for which God’s suffering people have been longing. BACK TO MATTHEW 11:2

STUDY NOTE FOR MATTHEW 11:4–6 Jesus invites John’s disciples to witness His miracles, which directly fulfill Is. 35:5, 6. Jesus the Messiah will one day inflict on the wicked the judgment they deserve, but in His first coming His purpose is to bring blessing by bearing God’s judgment on others’ behalf. BACK TO MATTHEW 11:4

STUDY NOTE FOR MATTHEW 11:9 more than a prophet. John the Baptist is the immediate forerunner of the One to whom all the prophets pointed, and hence he points to Christ more clearly than they did. As such, he himself is the object of prophecy, the one predicted in Mal. 3:1, the fulfillment of the Elijah prophecy of Mal. 4:5, 6 (Matt. 11:14), the herald of the Lord’s arrival (3:3; cf. Is. 40:3). BACK TO MATTHEW 11:9

STUDY NOTE FOR MATTHEW 11:11 greater than he. The least in the kingdom are more privileged than John because they stand after the cross and resurrection and thus, having received the fullness of the Spirit and the revelation of Christ’s full ministry in the new age, they participate in what the prophets only saw from a distance (1 Pet. 1:10–12). Thus, the “least in the kingdom of heaven” is greater than John because they have received more revelation than any OT prophet, including John, the greatest prophet of the old age. BACK TO MATTHEW 11:11

STUDY NOTE FOR MATTHEW 11:12 suffered violence. The kingdom is pressing ahead with force, although violent men such as Herod are trying to overcome it by force. It is not the strong and forceful who obtain the kingdom but the weak and helpless who depend on God (vv. 28–30; cf. Luke 16:16 note). BACK TO MATTHEW 11:12

STUDY NOTE FOR MATTHEW 11:14 he is Elijah. Jesus identifies John the Baptist as the Elijah who Malachi predicted would come as the forerunner of the Messiah (Mal. 4:5). Believing this identification requires the eyes of faith (“if you are willing to accept it”). There may have been some misunderstanding in the first century that Elijah himself would return to earth, but John denied that he was Elijah in that sense (John 1:21). The angel Gabriel’s announcement was that John would come “in the spirit and power” of Elijah (Luke 1:17). BACK TO MATTHEW 11:14

STUDY NOTE FOR MATTHEW 11:16–19 children ... calling to their playmates. People who resist God’s Word can always find an excuse by critiquing God’s messengers. Like children stubbornly complaining that others do not dance to their tune, “this generation” critiques John for his austerity and conscience-indicting call to repentance and then turns around and complains that Jesus’ style is too celebratory and welcoming of unseemly, undeserving companions. BACK TO MATTHEW 11:16

STUDY NOTE FOR MATTHEW 11:19 Son of Man. See note on 8:20.

wisdom is justified by her deeds. Despite the contrast in the tones of their ministries, both John and Jesus bring God’s wisdom, as is demonstrated by the redemptive outcome of their deeds. BACK TO MATTHEW 11:19

STUDY NOTE FOR MATTHEW 11:20 the cities where most of his mighty works had been done. King Ahab’s alliance by marriage with Sidon led to the rampant spread of Baal worship in Israel (1 Kin. 16:31–33), and both Tyre and Sidon were condemned by God’s prophets (Is. 23; Ezek. 27; 28). God’s destruction of Sodom by fire for its perversion and injustice (Gen. 19) turned the city into a byword exemplifying the ruinous results of sin. The Galilean towns that have witnessed Jesus’ miracles may not have sunk to the same depth of degradation, but exposure to the fuller revelation of the Messiah makes them more culpable than those pagan cities. See Luke 12:48. BACK TO MATTHEW 11:20

STUDY NOTE FOR MATTHEW 11:25 you have hidden ... and revealed. God is sovereign in choosing those to whom He will reveal His truth. No one can know God by worldly wisdom and learning (1 Cor. 1:26–31). BACK TO MATTHEW 11:25

STUDY NOTE FOR MATTHEW 11:27 handed over to me. Jesus makes extraordinary claims. He claims that God’s sovereign disposition of all things has been committed to Him. As in Dan. 7, the Son of Man has received all power and dominion (anticipating Matt. 28:18). He alone knows the Father and can reveal the Father to others (John 14:6). The Father alone knows Him, so Peter’s later confession that Jesus is the Christ can only be through the Father’s revelation of the Son (Matt. 16:16, 17). Jesus’ knowledge is equal to the Father’s, and His sonship is unique. BACK TO MATTHEW 11:27

STUDY NOTE FOR MATTHEW 11:28 Come to me. Echoing personified wisdom in Prov. 9:1–5 and intertestamental wisdom literature, Jesus invites the weary to find rest and refreshment in Him. He does not extend His invitation to those who are naturally intelligent but to little children (v. 25), not to the strong but to the weary and heavy-laden. Both Jesus and John convey God’s wisdom (v. 19 note), but Jesus transcends His forerunner, for He Himself is the incarnate wisdom of God. BACK TO MATTHEW 11:28

STUDY NOTE FOR MATTHEW 11:29, 30 Take my yoke ... my yoke is easy. The yoke, placed on the shoulders of beasts and humans who pull plows and wagons, symbolizes submission and slavery (Gen. 27:40; Is. 10:27; Hos. 11:4). Jewish sources spoke of the yoke of the law and of wisdom. Though the law was God’s good gift to His people, the scribes’ oral traditions and the spiritual disability of sinful humanity turned the law into an unbearable burden (12:2 note; 15:2; 23:2–4; Acts 15:10). When the law was understood as a way of meriting salvation, it became a “yoke of slavery” (Gal. 5:1). By contrast, the yoke of Jesus, while demanding, is “easy” because it is from one who is “gentle and lowly in heart” (Matt. 11:29, 30). He has fulfilled the law’s righteous demand perfectly for His people (Matt. 3:15; Gal. 4:4, 5; 2 Cor. 5:21), and His Spirit empowers their grateful obedience (Rom. 8:2–4). Therefore, He alone can provide true rest for the soul. BACK TO MATTHEW 11:29, 30

STUDY NOTES FOR MATTHEW 12

STUDY NOTE FOR MATTHEW 12:2 not lawful. God’s law requires farmers to leave grain at the edge of fields to be gleaned by those in need (Lev. 19:9, 10; Deut. 23:24, 25), and it does not prohibit plucking grain on the Sabbath in order to satisfy hunger—after all, the disciples are not farmers laboring in the harvest. The Pharisees’ objections are based on an oral tradition that both obscures and counters the law’s true purpose.

Sabbath. The Sabbath is a symbol of God’s sovereignty over the whole created universe (Ex. 20:8). It is a reminder of His redemption of His people (Deut. 5:12), and it is a representation of the hope of eternal rest at the consummation (Heb. 4:9). As Lord of the Sabbath, Jesus fulfills all aspects of the meaning of the Sabbath (Col. 2:16, 17), and He defines how His followers should observe the Sabbath. Regulations that contravene the Sabbath’s life-sustaining and life-restoring purposes are at cross-purposes with God’s design for the day (Matt. 12:9–13). BACK TO MATTHEW 12:2

STUDY NOTE FOR MATTHEW 12:3–6 In His reply to the accusations of the Pharisees, Jesus uses two arguments from the lesser to the greater, both focusing on His own person and authority. In an hour of need, David, God’s anointed, transgressed a ceremonial law concerning the bread of the presence in the tabernacle. Now one with much greater authority is present. Similarly, the demands of temple worship require priests to labor on the Sabbath, and now “something greater than the temple” is here (v. 6). BACK TO MATTHEW 12:3

STUDY NOTE FOR MATTHEW 12:6 something greater than the temple. The one in whom God dwells personally is greater than God’s dwelling place in Israel that foreshadowed the incarnate Son. Jesus, Immanuel (“God with us”), is the true temple to whom the symbol pointed (John 1:14; 2:21). The disciples, being in the presence of Jesus, have a far greater service than the priests who served in the Jerusalem temple. Jesus is greater not only than the temple (associated with priests) but also than ancient prophets such as Jonah (Matt. 12:41) and the great sage-king Solomon (12:42). BACK TO MATTHEW 12:6

STUDY NOTE FOR MATTHEW 12:7 I desire mercy. Again quoting Hos. 6:6 (cf. 9:13), Jesus condemns the Pharisees’ perversion of the Sabbath, multiplying regulatory restrictions and minimizing God’s merciful purpose for granting His people rest (Matt. 11:29; cf. Mark 2:27). BACK TO MATTHEW 12:7

STUDY NOTE FOR MATTHEW 12:8 lord of the Sabbath. The Son of Man has received dominion over creation (8:20 note) and redemption (20:28). So also He has dominion over the Sabbath, the sign of God’s sovereignty in creation and redemption (v. 2 note). The claims Jesus makes here (as well as His disregard of rabbinic tradition in His practice) undoubtedly shock the Pharisees, furthering their resolve to kill Him (v. 14). BACK TO MATTHEW 12:8

STUDY NOTE FOR MATTHEW 12:9–14 Another example of Christ’s lordship over the Sabbath. Again, no OT text prohibits healing on the Sabbath, and Jesus’ critics’ practice of rescuing an at-risk sheep in an emergency reinforces Jesus’ logic that the Sabbath is a fitting day to heal human beings, who bear God’s image and exceed sheep in value. Jesus does not teach that the Sabbath is abolished by the coming of the kingdom. He has come not to destroy the law but to fulfill it (5:17 note). The problem is not that the Pharisees observe the Sabbath but that they misinterpret it and turn what should be a delight into a burden. BACK TO MATTHEW 12:9

STUDY NOTE FOR MATTHEW 12:16–21 ordered them not to make him known. Is. 42:1–4 is cited as an explanation of why Jesus commands people not to reveal to others who He is. He has come to proclaim and establish justice, but not by a showy display of power and not by leading a political or military movement (11:4–6 note). The Messiah, who is gentle and lowly in heart (11:29), will enter Jerusalem in humility (21:5) and defeat His and our great enemy through humbly enduring crucifixion (1 Cor. 1:18; Col. 2:14, 15). BACK TO MATTHEW 12:16

STUDY NOTE FOR MATTHEW 12:24 Beelzebul. See note on 10:25. BACK TO MATTHEW 12:24

STUDY NOTE FOR MATTHEW 12:25 Knowing their thoughts. Jesus’ deity is manifest in His knowledge of people’s thoughts, regardless of whether they articulate them aloud or in His hearing (9:4; John 2:24, 25). BACK TO MATTHEW 12:25

STUDY NOTE FOR MATTHEW 12:29 binds the strong man. By His victory over Satan in the wilderness (3:16, 4:1; 4:10 note) and exorcism of demons, Jesus demonstrates that He has bound the “strong man” and that Satan is powerless to prevent the coming of the kingdom. The binding of Satan is a symbol of the messianic age in Jewish apocalyptic literature (see also Rev. 20:2). BACK TO MATTHEW 12:29

STUDY NOTE FOR MATTHEW 12:31, 32 To call the work of God’s Spirit the work of Satan involves an explicit, willful, and decisive rejection of the very divine person who alone can bring about repentance. The notion of the “unforgivable sin” has caused needless anxiety. Anyone who has been convicted of sin by the Spirit (John 16:8) and now believes the truth cannot possibly have committed it. See theological note “The Unforgivable Sin” on p. 1739. One result of the divine Son’s humility in His incarnation is that ignorant slander against Him can be forgiven when the Spirit grants repentance (1 Tim. 1:13–16). BACK TO MATTHEW 12:31, 32

STUDY NOTE FOR MATTHEW 12:33–35 Through the metaphors of trees and treasures, Jesus teaches that the words one speaks reveal the condition of one’s heart, whether good and healthy or bad and diseased (see 15:10–20). BACK TO MATTHEW 12:33

STUDY NOTE FOR MATTHEW 12:36, 37 Words, even carelessly spoken words, are eternally important. Scripture condemns verbal sins such as lies, gossip, or insults as severely as it condemns adultery and murder (5:22, 37; 2 Cor. 12:20; 1 Tim. 1:10; James 3:6; Rev. 21:8). BACK TO MATTHEW 12:36, 37

STUDY NOTE FOR MATTHEW 12:38 sign. That they should ask for a sign is incredible in the light of what they have already seen, which provoked their conspiracy against Jesus (12:14). Jesus does not do miracles on demand. Yet God will give one climactic sign, the resurrection of His Son from the dead, and that sign will expose the adamant rebellion of that unbelieving generation. BACK TO MATTHEW 12:38

STUDY NOTE FOR MATTHEW 12:39 sign of ... Jonah. Jonah was swept away from the land of the living in the sea and the great fish but then restored to life again to proclaim God’s word to Nineveh. The Son of Man’s rising from the dead (v. 40) is the greatest sign of all that the kingdom has come. The repentance of the notorious Gentiles of Nineveh shames Israel’s hardness of heart when confronted with one greater than Jonah. BACK TO MATTHEW 12:39

STUDY NOTE FOR MATTHEW 12:40 three days and three nights. An emphatic way of saying “three days.” BACK TO MATTHEW 12:40

STUDY NOTE FOR MATTHEW 12:42 The lengths traveled by a Gentile queen to hear Solomon’s wisdom again indicts those who doubt and resist Christ, who is wisdom incarnate. BACK TO MATTHEW 12:42

STUDY NOTE FOR MATTHEW 12:43–45 The dispute over Jesus’ power to exorcise demons (12:22–32) leads Him to use exorcism as an illustration to show that ridding oneself of evil influences only creates a dangerous spiritual vacuum. Unless God’s Spirit takes up residence (Rom. 8:9), a person purged by self-denial becomes vulnerable to reinfestation by graver evils such as pride, hypocrisy, and contempt for others. BACK TO MATTHEW 12:43

STUDY NOTES FOR MATTHEW 13

STUDY NOTE FOR MATTHEW 13:1–53 This collection of parables on the nature of the kingdom of heaven is the third great discourse in Matthew (Introduction: Literary Features). BACK TO MATTHEW 13:1

STUDY NOTE FOR MATTHEW 13:3 parables. The term “parable,” like the OT term translated “proverb,” refers broadly to a comparison of some sort. Jesus’ parables are His distinctive teaching through brief comparisons or longer narratives. They usually have one central point, although some have multiple points of correspondence between elements in the story and the realities they symbolize; e.g., four soils referring to four types of hearers (13:18–23) or two sons symbolizing flagrant sinners and the judgmental self-righteous (Luke 15:1, 2, 11–32; cf. Matt. 21:28–32). Most of Jesus’ parables are clear, but they also contain a depth of meaning that only one with a right relationship to Jesus can comprehend. It is only to the disciples that Jesus gives the interpretation of the parable of the sower (vv. 18–23) and the parable of the weeds (vv. 36–43). The ungodly miss this deeper meaning because their lack of a proper relationship with God has darkened their thoughts and hearts (Rom. 1:21).

A sower. Contrary to expectations that the inbreaking of God’s kingdom would be a harvest season, when the righteous are gathered and the wicked destroyed (Ps. 1:3–5), Jesus’ first coming is a season of sowing, in which the word that He disseminates, like vulnerable seed, meets both resistant and receptive responses. BACK TO MATTHEW 13:3

STUDY NOTE FOR MATTHEW 13:11–17 The ability to understand God’s message, let alone respond to it, is the gift of God, distributed according to His sovereign choice.

13:11 To you ... to them. “Secrets” may be better translated “mysteries,” as an allusion to Dan. 2:28–30, 47, where God reveals to the unbelieving Babylonian king a parabolic prophetic vision, which must be interpreted for him by Daniel. The focus of the vision is on God’s future defeat of the kingdoms of evil and the establishment of His kingdom on earth. Jesus sees this as beginning to be fulfilled in His ministry, albeit mysteriously. The “mystery” is that Daniel’s kingdom is beginning to be fulfilled but in an unexpected way. The following parables reveal that it starts small and will only slowly and invisibly reach great size. The kingdom is present, but there is no final judgment or reward, and both the wicked and righteous still exist together. These are unexpected features of the kingdom from the Jewish perspective, which anticipates a great kingdom that will come suddenly in full form and where the wicked will be judged and the righteous rewarded. See theological note “The Illumination of the Holy Spirit” on p. 2018. BACK TO MATTHEW 13:11

STUDY NOTE FOR MATTHEW 13:12 To those who have a relationship with Jesus, parables deepen understanding and foster that relationship, but to those who do not, parables increase their confusion and ignorance. Thus the function of parables is both to enlighten and to conceal. BACK TO MATTHEW 13:12

STUDY NOTE FOR MATTHEW 13:13 because seeing. Mark 4:12 (cf. Luke 8:10) phrases this statement even more strongly, with “so that” rather than “because.” For Mark, Jesus’ purpose in telling parables is to prevent understanding and to cause unbelief (Mark 4:11 note); in Matthew, Jesus’ parables are in response to people’s unbelief and inability to understand. Though some see Matthew as softening the divine sovereignty emphasized in Mark, the word “lest” in v. 15 indicates that God’s sovereign choice lies behind the hardening of hearts, deafening of ears, and blinding of eyes. While Matthew highlights the culpability of those who reject Christ, his citation of Is. 6:9, 10 illustrates the compatibility of God’s sovereignty and human responsibility. The parables serve as an instrument of judgment by hardening the impenitent. BACK TO MATTHEW 13:13

STUDY NOTE FOR MATTHEW 13:16, 17 Jesus’ disciples and NT believers are doubly blessed. God’s grace has made their hearts, ears, and eyes receptive to the revelation of His kingdom; and they live in the era of the fulfillment of God’s promises, for which OT believers earnestly hoped. BACK TO MATTHEW 13:16, 17

STUDY NOTE FOR MATTHEW 13:19 of the kingdom. See theological note “The Kingdom of God” on p. 1823. BACK TO MATTHEW 13:19

STUDY NOTE FOR MATTHEW 13:20–22 Two soils represent initially positive responses to the word that prove fruitless in the end. Rocky soil symbolizes an immediate interest—“with joy”—that proves shallow and withers in the face of persecution. Thorny soil shows the danger of distraction by means of the worries and pleasures of everyday life. Again, what seems at first to be a positive response to the word yields no final harvest. BACK TO MATTHEW 13:20

STUDY NOTE FOR MATTHEW 13:22 deceitfulness of riches. Wealth is a blessing from God if He is honored, but it is a dangerous snare if it captivates the heart (Eccl. 5:19; 1 Tim. 6:9). BACK TO MATTHEW 13:22

STUDY NOTE FOR MATTHEW 13:23 who hears the word and understands it. Only hearing and understanding the word (a faith that finds expression in obedience is implied) results in fruit. Some temporarily receive the word but fall away to avoid opposition or to pursue earthly wealth (v. 22). Likewise there are differing levels of bearing fruit. There are ultimately only two kinds of ground, that which “holds fast” the word and bears fruit “with patience” (Luke 8:15), and that which does not. BACK TO MATTHEW 13:23

STUDY NOTE FOR MATTHEW 13:24–30 Again, Jesus Himself provides the interpretation (vv. 36–43). The field is the whole world, not just Israel or the church. God withholds immediate judgment for the sake of the elect who are in the world. The righteous have had to live in the midst of the unrighteous from the beginning. BACK TO MATTHEW 13:24

STUDY NOTE FOR MATTHEW 13:31 mustard seed. The mustard shrub can grow to a height of ten feet (3 m). The inbreaking of God’s kingdom seems insignificant, almost imperceptible, like a tiny seed or like yeast hidden in bread dough, yet its influence will eventually spread throughout the nations. Certainly in the first century, the kingdom of heaven appears to be nothing in comparison with Rome, yet it will prove to be much greater. BACK TO MATTHEW 13:31

STUDY NOTE FOR MATTHEW 13:32 The picture of a tree with birds nesting in the branches recalls Ezek. 17:23, where the birds represent the Gentile nations taking refuge in the Messiah and enjoying the blessings of the covenant. BACK TO MATTHEW 13:32

STUDY NOTE FOR MATTHEW 13:33 like leaven. Although leaven or yeast is often a symbol of evil (16:11), here the analogy makes a positive point: the kingdom’s quiet presence will fill and change the world. BACK TO MATTHEW 13:33

STUDY NOTE FOR MATTHEW 13:34, 35 As the apex of Israel’s wisdom tradition, Jesus fulfills Ps. 78:2, where the “parables” or “dark sayings” are events in the history of God’s redemption of His people, climaxing in the choice of David as king. The redemptive events themselves are not “hidden,” but their meaning becomes clear only as the psalmist reveals their meaning. The psalm contains repeated patterns of Israel’s unbelief in the OT, which foreshadow the unbelieving patterns being recapitulated by Israel in not responding in faith to Jesus’ ministry. BACK TO MATTHEW 13:34, 35

STUDY NOTE FOR MATTHEW 13:37 Son of Man. See note on 8:20. BACK TO MATTHEW 13:37

STUDY NOTE FOR MATTHEW 13:41 gather out ... all causes of sin. The final judgment will be a separation not only of the ungodly from the godly but also of ungodliness from the godly. Note that the Son of Man will send His angels—Jesus clearly asserts divine authority. BACK TO MATTHEW 13:41

STUDY NOTE FOR MATTHEW 13:42 fiery furnace. See theological note “Hell” on p. 1753. BACK TO MATTHEW 13:42

STUDY NOTE FOR MATTHEW 13:43 shine like the sun. An allusion to the promise of the future resurrection (Dan. 12:3). BACK TO MATTHEW 13:43

STUDY NOTE FOR MATTHEW 13:44, 45 Jesus’ parables display the heretofore hidden kingdom of heaven (v. 35), but its worth remains hidden from most people. Those who discover its priceless value, however, like a man who finds treasure in a field or the trader in pearls, gladly sacrifice anything and everything to obtain it (Phil. 3:8). BACK TO MATTHEW 13:44, 45

STUDY NOTE FOR MATTHEW 13:47–50 a net. As in the parable of the weeds, in this parable Jesus teaches that the separation of those who belong to the kingdom of heaven and those destined for destruction awaits the close of the age. Until that time, believers and unbelievers coexist as God’s reign advances quietly and invincibly. BACK TO MATTHEW 13:47

STUDY NOTE FOR MATTHEW 13:52 every scribe. Many scribes in Judaism are castigated by Jesus, not because of their positions as teachers but because, in their hypocrisy, their actions contradict their instruction. Yet the Gospels show us scribes who become Jesus’ disciples, such as Nicodemus (John 3:1, 10; 19:38–40), or who at least draw near to the kingdom (Mark 12:34).

trained for the kingdom. The Gk. phrase could be rendered “has become a disciple of the kingdom.” Since this saying immediately follows Jesus’ asking the disciples if they understand, the implication is that the disciples will become teachers and will, like a hospitable host, bring from their treasury to share with others the gifts they have received—an understanding both of Israel’s ancient redemptive history that anticipated Christ and of His fulfillment in new redemptive acts, which signal the presence of the kingdom. BACK TO MATTHEW 13:52

STUDY NOTE FOR MATTHEW 13:54–58 As when Jesus read Is. 61 and declared it fulfilled in the synagogue of Nazareth (Luke 4:16–30), the neighbors among whom Jesus grew up found His teaching authority both amazing and offensive. Superficial acquaintance with God’s humble Messiah blinds His lifelong neighbors to His true identity (cf. John 4:44). BACK TO MATTHEW 13:54

STUDY NOTE FOR MATTHEW 13:55 carpenter’s son. The Gk. word translated “carpenter” is also a general term for any craftsman or worker. Joseph could have worked with wood or stone. BACK TO MATTHEW 13:55

STUDY NOTE FOR MATTHEW 13:58 Jesus’ refusal to do many miracles in Nazareth is not because He depended on the faith of people to empower Him but because those without faith will not grasp the miracle’s message (cf. 1 Cor. 13:2). BACK TO MATTHEW 13:58

STUDY NOTES FOR MATTHEW 14

STUDY NOTE FOR MATTHEW 14:3 Herod ... his brother Philip’s wife. See notes on Mark 6:14, 17. Herod Antipas governed Galilee and Perea, roughly one-quarter of the realm once ruled by his late father, Herod the Great. Pontius Pilate, the Roman governor of Judea, would send Jesus (a Galilean) to Herod Antipas for a ruling on the Sanhedrin’s accusations. When Jesus would not perform to suit Herod’s curiosity, however, Herod returned Him without a verdict to Pilate (Luke 23:6–12). BACK TO MATTHEW 14:3

STUDY NOTE FOR MATTHEW 14:6 the daughter of Herodias. A daughter by an earlier marriage to Herod Philip. According to the Jewish historian Josephus, the daughter’s name was Salome, and she later married another son of Herod the Great, Philip the tetrarch of Ituraea and Trachonitis (Luke 3:1). BACK TO MATTHEW 14:6

STUDY NOTE FOR MATTHEW 14:12 his disciples came and took the body. John’s disciples thus honor the prophet who brought God’s word to them; and Joseph of Arimathea will similarly express a disciple’s devotion by claiming Jesus’ body and arranging His burial after the apostles themselves abandon Him in fear (27:57–60). BACK TO MATTHEW 14:12

STUDY NOTE FOR MATTHEW 14:13 heard this. According to v. 2, enough time has elapsed after the death of John the Baptist for reports of Jesus’ miracles to come back to Herod, leading the tetrarch to fear that God has raised his prophetic accuser from the dead. Jesus hears about Herod’s renewed inquiries and crosses the Sea of Galilee to its northeastern shore, far from Tiberias, Herod’s capital. BACK TO MATTHEW 14:13

STUDY NOTE FOR MATTHEW 14:15–21 The feeding of the five thousand is one of the few miracles, besides Jesus’ resurrection, that is recorded in all four Gospels (Mark 6:32–44; Luke 9:10–17; John 6:1–15). As God provided manna for Israel in the wilderness in the days of Moses, so Jesus provides bread for the people in a remote place. Matthew reports the details concisely, whereas John elaborates at length the significance of the miracle as a sign that Jesus is the bread of life, given from heaven. BACK TO MATTHEW 14:15

STUDY NOTE FOR MATTHEW 14:16–19 Jesus challenges the disciples to provide for the crowd. Then, when they confess how inadequate their resources are, He blesses His heavenly Father, multiplies the small loaves and fish, and enlists His disciples to be ministers of His provision. BACK TO MATTHEW 14:16

STUDY NOTE FOR MATTHEW 14:25 fourth watch. The hours before dawn, between three and six a.m. BACK TO MATTHEW 14:25

STUDY NOTE FOR MATTHEW 14:26, 27 walking on the sea. OT echoes signal that Jesus is the Lord who rules the unruly sea, who “trampled the waves of the sea” (Job 9:8; Ps. 77:19; Is. 43:16). BACK TO MATTHEW 14:26

14:27 it is I. The Gk. phrase (lit. “I am”) may allude to the Septuagint’s rendering of the divine name “I am,” revealed to Moses (Ex. 3:14). BACK TO MATTHEW 14:27

STUDY NOTE FOR MATTHEW 14:30 The danger that a psalmist described metaphorically, Peter experiences literally, crying out to the divine Lord who alone can save him (Ps. 69:1–3). BACK TO MATTHEW 14:30

STUDY NOTE FOR MATTHEW 14:32, 33 the wind ceased ... Son of God. Jesus again stills a storm (see 8:23–27), showing Himself to be the Lord of all creation, the One who rescues those who cry out to Him in distress (Ps. 107:23–32). This time His disciples have advanced from astonished confusion about His identity to confession that He is the Son of God, a title that expresses His messiahship and His deity, anticipating Peter’s landmark confession near Caesarea Philippi (16:16). BACK TO MATTHEW 14:32, BACK TO MATTHEW 14:33

STUDY NOTES FOR MATTHEW 15

STUDY NOTE FOR MATTHEW 15:2 tradition of the elders. The law of Moses requires washing for cleansing from various types of ceremonial defilement, especially of priests serving at the sanctuary (Ex. 30:18–21; Lev. 22:4–7). But it does not demand washing before every meal. The Pharisees regard the oral law, conveyed as tradition by the elders, as having equal authority with the written law. This tradition was later compiled as the Mishnah in the second century. One of its treatises covers details of hand washing. BACK TO MATTHEW 15:2

STUDY NOTE FOR MATTHEW 15:3–6 The fifth commandment entails not only a respectful attitude but also tangible support when they have need. To evade this responsibility by designating a gift to be paid (eventually) to the temple is to exalt a human tradition over God’s command in Scripture itself. Cherished traditional understandings must not supplant or obscure the Bible itself, nor should customs be elevated to the level of divine law. See theological note “Legalism” on p. 1713. BACK TO MATTHEW 15:3

STUDY NOTE FOR MATTHEW 15:10–14 Apparently the disciples give too much weight to the opinion of the Pharisees; but Jesus has no need to please those whose claim to authority is not “planted” by God and who presume to guide others, though they themselves lack spiritual sight. BACK TO MATTHEW 15:10

STUDY NOTE FOR MATTHEW 15:11 what comes out of the mouth. The words that proceed from one’s mouth reveal the state of one’s heart, the corruption that renders one defiled in the sight of God (12:36, 37 note). BACK TO MATTHEW 15:11

STUDY NOTE FOR MATTHEW 15:21 Tyre and Sidon. In judgment on ancient Israel, God removed His word, in the person of the prophet Elijah, to this region to bring blessing to a widow and her son in Zarephath (1 Kin. 17:9). So now Jesus withdraws from Galilee and brings blessing to a non-Israelite, a Canaanite, in this pagan territory. BACK TO MATTHEW 15:21

STUDY NOTE FOR MATTHEW 15:24 only to the lost sheep ... of Israel. Before the resurrection, the “wall” dividing Israel from the Gentile nations (Eph. 2:14) still stood; and Jesus sent the Twelve to Israel’s lost sheep (Matt. 10:5, 6). Jesus came as the Messiah and heir to the throne of David to fulfill God’s promises to the patriarchs (Rom. 15:8). Yet Jesus graciously responds to this Gentile woman’s humility, lack of presumption, and unreserved confidence that His mercy and power are more than sufficient to overflow boundaries of the covenant community and to supply her daughter’s desperate need. BACK TO MATTHEW 15:24

STUDY NOTE FOR MATTHEW 15:26 throw it to the dogs. Jesus’ term can refer to house pets rather than strays on the street, and the woman extends the imagery by portraying the dogs as awaiting scraps while the children dine. Nonetheless, the association of dogs with uncleanness (Matt. 7:6; 1 Sam. 17:43), and therefore with Gentiles, lies behind Jesus’ metaphor. He reminds the petitioner of her status in relation to Israel’s God, and she concurs with humility yet with hope. BACK TO MATTHEW 15:26

STUDY NOTE FOR MATTHEW 15:29–39 Mark indicates that these events take place in the Decapolis (Mark 7:31), a predominantly Gentile area, as may be implied by Matthew’s “they glorified the God of Israel” (Matt 15:31). Since it follows the story of the Canaanite woman near Tyre and Sidon, this account of Jesus’ healings, exorcisms, and feeding of four thousand men, “besides women and children,” offers more evidence that His grace overflows in blessing beyond the confines of Israel’s lost sheep. Here is the Gentile counterpart of the feeding of five thousand in Galilee (presumably Jews), a sign that the son and seed of Abraham brings blessing to all nations (1:1; 28:19, 20; Gal. 3:16). BACK TO MATTHEW 15:29

STUDY NOTES FOR MATTHEW 16

STUDY NOTE FOR MATTHEW 16:1 a sign from heaven. The demand for a sign “from heaven” expresses a stubborn refusal to acknowledge the heavenly source of the many miracles that Jesus has performed. Jesus notes the irony that the Pharisees and Sadducees can interpret the heavens—that is, the sky—to predict weather but fail to grasp what His miracles signify about the spiritual weather, that is, the times in which they live, the era of the Messiah’s coming. The problem is not lack of evidence but an unwillingness to accept its significance. BACK TO MATTHEW 16:1

STUDY NOTE FOR MATTHEW 16:4 sign of Jonah. As in 12:38–41, Jesus again cites the prophet Jonah’s “resurrection” from entombment in the sea and the great fish as a preview of His own resurrection from death itself, which is the greatest sign of His messiahship. BACK TO MATTHEW 16:4

STUDY NOTE FOR MATTHEW 16:6 leaven. Before commemorating the exodus in the annual celebration of Passover and the Feast of Unleavened Bread, Jews are to remove from their homes all baked goods containing yeast (Ex. 12:15–19). Thus, yeast (leaven) often symbolizes that which defiles (Lev. 2:11; 6:17), as it does here (but see Matt. 13:33) BACK TO MATTHEW 16:6

STUDY NOTE FOR MATTHEW 16:11, 12 not ... about bread. Jesus frequently speaks in parables, but His disciples here think He is speaking literally (v. 7). They should realize from His feeding miracles that Jesus can provide food when needed and so recognize that He is symbolizing the teaching of the Pharisees and Sadducees as insidiously defiling. False teaching, like leaven in dough, can permeate a church and corrupt its faith and holiness (1 Cor. 5:6–8; Gal. 5:9). BACK TO MATTHEW 16:11, 12

STUDY NOTE FOR MATTHEW 16:13 Caesarea Philippi. A predominantly pagan city near Mount Hermon, about twenty-five miles (40 km) north of Galilee. Over the course of its history, Caesarea Philippi was a center of worship to the Canaanite god Baal, of the Gk. god Pan, and of Augustus, the first Roman emperor. BACK TO MATTHEW 16:13

STUDY NOTE FOR MATTHEW 16:14 John the Baptist ... Elijah ... Jeremiah or one of the prophets. Jesus also has been identified as an ally of Beelzebul/Satan (12:24–26), but His disciples report only the complimentary opinions circulating among those who have heard His words and seen His deeds. BACK TO MATTHEW 16:14

STUDY NOTE FOR MATTHEW 16:15 who do you say that I am. The “you” is plural. Peter answers on behalf of the Twelve, and his confession of Jesus’ identity sets the church apart from those outside its community, even those who admire Him from a distance. BACK TO MATTHEW 16:15

STUDY NOTE FOR MATTHEW 16:16 Christ. Peter declares that Jesus is the Messiah and king prophesied in the OT (1:1 note).

the Son of the living God. The meaning of the title “Son of God” is different from that of pagan literature. In the OT, the anointed king is called a “son” of God (2 Sam. 7:14; Ps. 2:7). Israel as a whole is also God’s “son” (Ex. 4:22), and Jesus fulfills this status of Israel (2:15 note). As applied to Jesus, the title reflects Jesus’ unique relation to the Father (11:27; 21:38). He is acknowledged by the Father as “my beloved Son” (3:17; 17:5). The triunity of the one true God is implied in the Great Commission that closes this gospel, as the apostles are told to baptize disciples “in the [singular] name of the Father and of the Son and of the Holy Spirit” (28:19). BACK TO MATTHEW 16:16

STUDY NOTE FOR MATTHEW 16:17 flesh ... has not revealed this. Peter’s understanding has been given to him from above, going beyond what he can discern on his own. Just as only the Son can reveal the Father (11:27), so only the Father can enable anyone to recognize the Son’s true identity. See Jonathan Edwards's sermon on this text, "A Divine and Supernatural Light." BACK TO MATTHEW 16:17

STUDY NOTE FOR MATTHEW 16:18 Peter ... rock. The name “Peter” (Petros), which is also one of the Gk. words for “rock,” is a play on another Gk. word for “rock” (petra). There are four leading interpretations of this play on words: (1) Peter’s confession that Jesus is “the Christ” (v. 16) is the rock upon which the church is built; (2) Jesus Himself is the rock, as Peter later testifies (1 Pet. 2:5–8); (3) Peter, as the representative apostle, is a foundation in the church, (Eph. 2:20); (4) Peter represents by his confession the type of person on which the true church will be built.

The first and second possibilities are often defended by pointing out that Peter’s name is petros (small, loose rock) and the rock is petra (bedrock). But this linguistic difference is not significant here and would be irrelevant if the conversation was originally in Aramaic. The second possibility is unlikely because Jesus describes Himself in this passage not as the foundation but as the builder of the church.

If it had not been for the abuse of this passage by the Roman Catholic Church, it is unlikely that any doubt would have arisen that the reference is to Peter. But the foundational rock is Peter as a representative apostle (v. 15 note), whose confession of Christ has been revealed to him by the Father. As Peter himself later declares (1 Pet. 2:4–8), all believers have become “living stones” by virtue of their association with Christ, with the apostles as the foundation because they receive and relay new covenant revelation (Eph. 2:20, 21; 3:5; Rev. 21:14). When Peter says that Jesus must not go to the cross, he is not called a foundation rock but a stumbling block (v. 23 and text note).

church. This term appears only twice in the Gospels (cf. 18:17) but often in the Epistles. In the Septuagint, it describes the “assembly” of Israel gathered in the Lord’s presence (Deut. 9:10; 10:4; 16:8; 18:16). Jesus implies His divine authority by promising to build “my church.”

gates of hell. In the OT and other literature, the “gates of Sheol” or the “gates of death” are equivalent to “death” (see, e.g., Ps. 107:18; Is. 38:10). BACK TO MATTHEW 16:18

STUDY NOTE FOR MATTHEW 16:19 keys of the kingdom. This metaphor specifies how the apostles are foundational to the church; they have been given binding and loosing powers, or “keys,” which lock and unlock doors. The apostles open the kingdom to those who share Peter’s confession and exclude those who will not receive their testimony to Christ (10:14, 15). The apostolic foundation of the church is laid in the written Word of God, the Scriptures, which are now the keys of Christ’s authority in the church (Eph. 2:20; 3:5) through the power of the Spirit (18:18). See theological note “Excommunication” on p. 1703. BACK TO MATTHEW 16:19

STUDY NOTE FOR MATTHEW 16:20 tell no one. See 8:4. In Jesus’ day, popular conceptions of the Messiah fail to acknowledge His suffering ministry, a concept that even Peter finds objectionable (16:21, 22) and all the disciples find distressing (17:23). To allow His disciples to proclaim His messiahship openly might instigate a political movement that will hamper His true redemptive mission (John 6:15). BACK TO MATTHEW 16:20

STUDY NOTE FOR MATTHEW 16:21 From that time. This phrase marks a new phase of Jesus’ ministry (4:17 note). Matthew turns from Jesus’ public proclamation of the kingdom’s near approach to His careful instruction of the disciples that the kingdom must come through His death and resurrection, and the implications for His followers. BACK TO MATTHEW 16:21

STUDY NOTE FOR MATTHEW 16:23 Satan ... hindrance. Simon is called “Peter” (rock) when he rightly confesses Jesus’ messiahship, but when he rejects Jesus’ forecast of His own suffering, Jesus labels Simon “Satan” (an opponent, but also mouthpiece of the Satan who earlier offered Jesus the world’s kingdoms without a cross; 4:8–10) and “hindrance” or “stumbling block” (text note)—a rock that could cause a fall and obstructs a path. BACK TO MATTHEW 16:23

STUDY NOTE FOR MATTHEW 16:24 See note on 10:38. Here Jesus adds the command to deny oneself. The call to discipleship demands that one completely abandon the natural desire to seek comfort, fame, or power, and even the instinct to preserve one’s own life at all costs. The Messiah’s route of rejection and suffering blazes the trail for those who follow. BACK TO MATTHEW 16:24

STUDY NOTE FOR MATTHEW 16:28 will not taste death. This statement is often interpreted as referring to the transfiguration (17:1, 2). Another possibility is the destruction of Jerusalem (10:23 note), but the context here is not focused on the judgment of Israel. The “coming” of the Son of Man more likely here relates to the entire process by which Jesus receives dominion, especially His resurrection, ascension, and sending of the Spirit at Pentecost. All these things happened during the lifetime of the disciples. BACK TO MATTHEW 16:28

STUDY NOTES FOR MATTHEW 17

STUDY NOTE FOR MATTHEW 17:1 after six days. Such an exact time reference is rare in the Gospels; it seems to be included to show the connection between Peter’s confession at Caesarea Philippi and the transfiguration. Now that the disciples have begun to recognize who Jesus is, He moves toward the climactic events in Jerusalem. The transfiguration is part of Jesus’ preparation for that crisis. BACK TO MATTHEW 17:1

STUDY NOTE FOR MATTHEW 17:3 Moses and Elijah. Since the Law and the Prophets testify to Jesus, Moses the lawgiver, and Elijah, one of Israel’s greatest prophets, appear with Jesus. According to Luke 9:31, they discuss Jesus’ coming “departure” (Gk. exodos, referring to His death). BACK TO MATTHEW 17:3

STUDY NOTE FOR MATTHEW 17:5 This is my beloved Son, with whom I am well pleased. The words from heaven, identical to those spoken by God the Father at Jesus’ baptism (3:17), interpret that radiance of Jesus’ face and clothing as a display of His divine glory as the unique and eternal Son (John 3:16).

listen to him. The word of God spoken through Moses and the prophets pointed to Jesus, and Moses predicted a prophet like himself, to whom Israel must listen (Deut. 18:15). Now the final word is spoken by and in the person of God’s Son (Heb. 1:1–4; John 1:1–18). BACK TO MATTHEW 17:5

STUDY NOTE FOR MATTHEW 17:9 Tell no one. As in 16:20, Jesus’ true identity as divine Messiah is not to be divulged to those who seek only a political-military champion. BACK TO MATTHEW 17:9

STUDY NOTE FOR MATTHEW 17:11 Elijah does come. As Jesus taught in 11:14, John the Baptist was the fulfillment of Mal. 4:4–6, the prophecy cited by the scribes. Since both John the Baptist and the Son of Man did not fit common expectations, they were not recognized but rather rejected and ultimately killed. BACK TO MATTHEW 17:11

STUDY NOTE FOR MATTHEW 17:15 epileptic. The boy’s father uses a term (lit. “moon-struck”) that sums up a complex of symptoms without diagnosing whether the cause is physiological or spiritual. In this case, the boy’s uncontrollable bodily movements are attributable to a demon, which Jesus casts out (17:18). BACK TO MATTHEW 17:15

STUDY NOTE FOR MATTHEW 17:17 Jesus, like Moses, comes down from the mount of glory to encounter unbelief (Ex. 32:15–21). BACK TO MATTHEW 17:17

STUDY NOTE FOR MATTHEW 17:20 little faith. The disciples’ shortage of faith is not that they lack confidence or do not expect success—they are apparently surprised and distressed by their failure—but because their expectation is not properly grounded in dependence upon God. A tiny grain of true faith, rooted in submissiveness to God, is effective. Mark 9:29 makes this point even clearer by speaking of prayer as the key. BACK TO MATTHEW 17:20

STUDY NOTE FOR MATTHEW 17:22, 23 This statement is the second prediction of suffering and resurrection in Matthew (cf. 16:21–24). Jesus will undertake the suffering He describes as the servant of the Lord (Is. 53). Based on the disciples’ reaction, it appears that no one before Jesus ever identified the Messiah, the Son of Man, and the suffering servant of the OT as three titles of the one Redeemer King. The disciples are so distressed at the prospect of the Messiah’s suffering that they seem deaf to the promise of the resurrection. Even when it occurs, they do not initially believe it (28:17; Luke 24:8–11, 25, 37, 38). BACK TO MATTHEW 17:22, 23

STUDY NOTE FOR MATTHEW 17:24–27 Again Jesus’ critics bring their complaint about Him to a disciple (cf. 9:10, 11). The passage is not about paying taxes to the civil authority (22:21) but about fulfilling a worship obligation to God. Jesus’ point is that the Christ and His disciples enjoy a relationship with God that frees them from the obligations imposed upon “others.” Yet Jesus, who has come not only to “fulfill all righteousness” (3:15) but also to fulfill the Law and the Prophets (5:17), complies with the law’s requirements in order to avoid giving offense. (The temple tax was prescribed in Ex. 30:13.) Paul advised (Rom. 14:13–21) and practiced (Acts 16:3; 21:26) similar continued observance of some ritual requirements of OT law to remove obstacles to his ministry among fellow Jews (1 Cor. 9:19–23). BACK TO MATTHEW 17:24

STUDY NOTES FOR MATTHEW 18

STUDY NOTE FOR MATTHEW 18:1–35 This is the fourth of the five great teaching discourses in Matthew (Introduction: Characteristics and Themes; Literary Features). Jesus sets the tone for life in His church, where the smallest are honored and protected (18:1–9); sinners are treated as lost sheep to be found and as brothers to be reclaimed (18:10–20); and forgiveness flows freely and constantly to those who repent (18:21–35). BACK TO MATTHEW 18:1

STUDY NOTE FOR MATTHEW 18:3 like children. Jesus makes this comparison not because children are supposed to be innocent but because they depend upon others and humbly accept what they cannot provide for themselves. BACK TO MATTHEW 18:3

STUDY NOTE FOR MATTHEW 18:5 Whoever receives. Since Jesus’ followers must become “like children,” the “child” represents any disciple. Response to Jesus’ disciples is a response to Jesus Himself (see 25:31–46), and causing a disciple to sin is a grave offense, punishable by destruction far worse than physical death by drowning (v. 6; 10:28). BACK TO MATTHEW 18:5

STUDY NOTE FOR MATTHEW 18:7 Universal human depravity will result in inevitable offenses, but individual responsibility (“woe to the one by whom the temptation comes”) is not diminished by the commonplace occurrence of sin. BACK TO MATTHEW 18:7

STUDY NOTE FOR MATTHEW 18:8, 9 Repeating His point from the Sermon on the Mount (5:29), Jesus insists that temptation to sin be resisted at all costs. Yet He has shown that the causes of sin are found not in the body’s members (hand, foot, eye) but in the hidden treasury of one’s heart (12:33–37; 15:17–20). BACK TO MATTHEW 18:8, 9

STUDY NOTE FOR MATTHEW 18:10 their angels. Scripture teaches that angels guard and minister to God’s people (Ps. 91:11; Acts 12:15; Heb. 1:14) and that these spiritual beings may be assigned specific areas of responsibility (Dan. 12:1). God’s care of His people through angels should be an encouragement to Christians. BACK TO MATTHEW 18:10

STUDY NOTE FOR MATTHEW 18:12–14 The concern for the one is not at the expense of the ninety-nine, but it indicates God’s commitment to each disciple and His special concern for one straying or in danger. God elects, seeks out, and preserves not only His church as a whole but also each individual within the church. For this reason, Jesus the Messiah associates with notorious “sinners” (Luke 15:1–7). His eagerness to seek the lost and His rejoicing when He finds the lost must be reflected in believers’ readiness to approach and correct a sinning brother in order to “gain” him (Matt. 18:15–17). God’s promise to intervene in person to retrieve His lost sheep (Ezek. 34:11–16) probably lies behind this parable (cf. John 10). BACK TO MATTHEW 18:12

STUDY NOTE FOR MATTHEW 18:15 If your brother sins. This three-stage procedure for dealing with a Christian in sin is at the heart of all church discipline. The goal is to bring about repentance while keeping general public awareness of the sin to a minimum. At no point is the matter to be broadcast to the world at large. See theological note “Excommunication” on previous page.

you have gained your brother. One’s motive and purpose in confronting a sinning believer must not be winning an argument, enforcing one’s rights, or venting a grievance, but restoring another member of God’s family, the church, to a reconciled relationship (cf. Gal. 6:1). BACK TO MATTHEW 18:15

STUDY NOTE FOR MATTHEW 18:16 two or three witnesses. God’s law forbids convicting anyone on the testimony of a single witness (Deut. 17:6; 19:15), and the principle demanding multiple witnesses to substantiate evidence pervades Scripture (2 Cor. 13:1; 1 Tim. 5:19). Here, the witnesses’ first (and ideally only) role is to confirm the testimony of the offended brother in speaking to the offender, with a view toward his listening to the group and repenting, so that the dispute need not be brought to the church. BACK TO MATTHEW 18:16

STUDY NOTE FOR MATTHEW 18:17 church. In the Gospels, Jesus uses the word “church” only here and in 16:18. As noted there, in the Septuagint the “assembly” of the people of God is called the ekklēsia, or “church.” Jesus’ use of Deut. 19:15 in v. 16 implies that the church is equivalent to OT Israel.

let him be to you as a Gentile and a tax collector. Individuals who persist without repentance when the church itself confronts their obstinacy in sin are no longer to be regarded or treated as members of Christ’s church. Paul applies this discipline in 1 Cor. 5 and 1 Tim. 1:20. BACK TO MATTHEW 18:17

STUDY NOTE FOR MATTHEW 18:18 See note on 16:19. BACK TO MATTHEW 18:18

STUDY NOTE FOR MATTHEW 18:19, 20 These verses should be taken in the larger context as still dealing with church discipline. Verse 19 is a further application of v. 18, and v. 20 states that Jesus is present among His people in a special way when the unity and purity of His family are at stake and when the church takes up the duty of discipline. BACK TO MATTHEW 18:19, 20

STUDY NOTE FOR MATTHEW 18:21–35 See 5:7 and 7:2. Those who know God’s mercy must operate on the principle of mercy. If they do not show mercy but insist on justice, they will not receive mercy, but justice. An unforgiving heart is an unforgiven heart and is subject to torment “until he should pay all” (v. 34; 6:12 note). A truly forgiving heart is one result of spiritual rebirth (John 3:3). BACK TO MATTHEW 18:19

18:21, 22 As many as seven times? In view of the costly procedure that Jesus has laid out for our reclamation and recovery of brothers and sisters in sin, Peter wants to know the boundaries of his obligation to confront and forgive. Jesus’ “seventy times seven” vividly removes all limits to our obligation to forgive, setting a cap so high that score keeping is impossible. His parable then reveals the logic by which unimaginable divine forgiveness must evoke in its recipients an eager readiness to forgive the minor debts that we exact from one another. BACK TO MATTHEW 18:21, 22

STUDY NOTE FOR MATTHEW 18:24 talents. A talent was the highest monetary unit of currency in first-century Judea, equivalent to six thousand denarii or drachmas (v. 28 note). Such a sum of money was practically uncountable, and a debt of this amount would not be repayable over many lifetimes. The debt of sin that all have incurred before God is utterly beyond our capacity to repay. The King’s cancellation of the debt is our only hope of escape. BACK TO MATTHEW 18:24

STUDY NOTE FOR MATTHEW 18:28 a hundred denarii. The Roman denarius was a daily wage for workers (20:2) and was equivalent to the Gk. drachma (Acts 19:19). A hundred denarii, then, is not an insubstantial debt. Even so, the sum owed by the second servant to the first is nothing compared to the debt of the first servant to the king; it is less than one part in a hundred thousand. BACK TO MATTHEW 18:28

STUDY NOTE FOR MATTHEW 18:35 if you do not forgive. The point of the parable is not that God’s forgiveness, once granted, will be revoked if a follower of Jesus refuses to forgive his brother or sister. Rather, refusal to forgive is symptomatic of a person who fails to grasp the impossible depth of his debt and the infinite magnitude of God’s mercy and therefore has no reason to presume that he has received God’s forgiveness in the first place. BACK TO MATTHEW 18:35

STUDY NOTES FOR MATTHEW 19

STUDY NOTE FOR MATTHEW 19:3 Is it lawful. The Pharisees’ question seems to reflect the opinion of Hillel, a rabbi who allowed divorce for the slightest reasons by interpreting “some indecency” in Deut. 24:1–4 very broadly. A rival teacher, Shammai, regarded only sexual unchastity as proper grounds. Jesus’ answer transcends this debate about the wording of Deuteronomy and returns to the order of creation by God (Gen. 2:24). BACK TO MATTHEW 19:3

STUDY NOTE FOR MATTHEW 19:7, 8 Hearing Jesus’ view of marriage, the Pharisees think they can set Him against Moses. But Jesus shows that Moses was not justifying divorce, much less “commanding” it, as the Pharisees claim. Rather, Moses’ regulation protected wives in the event of divorce. After a conditional statement (“if then”), Deut. 24:1–4 ends with the prohibition for a man to remarry a woman he had earlier divorced, treating her like property to be discarded and reacquired at will rather than as a person who is his partner by covenant. A hardness of heart with respect to marriage and divorce is specifically restrained by this case law. BACK TO MATTHEW 19:7, 8

STUDY NOTE FOR MATTHEW 19:9 except for sexual immorality. The Gk. word for “sexual immorality” is broad, including a number of sexual sins besides adultery. In this clause (present also in 5:32 but omitted in Mark 10:11), Jesus recognizes that sexual infidelity strikes at the heart of the marital covenant between spouses and is therefore grounds for divorce. However, divorce is not mandatory, and reconciliation is desirable. See theological note “Divorce” on p. 1755. BACK TO MATTHEW 19:9

STUDY NOTE FOR MATTHEW 19:10 it is better not to marry. The disciples’ reaction seems both selfish and cynical. Jesus acknowledges that the lifelong commitment of marriage can only be fulfilled through God’s gifting and is not His calling to all. Some may be precluded from marriage by physical causes (eunuchs from birth or made so by men), but others pursue the single life by choice, for the sake of advancing God’s kingdom (cf. 1 Cor. 7:7–9). BACK TO MATTHEW 19:10

STUDY NOTE FOR MATTHEW 19:14 Let the little children come. The disciples view children as a distraction from the work of Jesus, but He welcomes them as subjects of the kingdom and blesses them. Since entrance into the kingdom is by God’s grace and not human achievement, dependent little ones have a special title to covenant blessing (18:1–9). Ironically, Jesus has called these very disciples “little children” to whom the Father reveals His secrets while hiding them from the wise (11:26, 27). See theological note “Infant Baptism” on p. 41. BACK TO MATTHEW 19:14

STUDY NOTE FOR MATTHEW 19:16 have eternal life. This expression is equivalent to “enter the kingdom of God” (v. 24) and “be saved” (v. 25). BACK TO MATTHEW 19:16

STUDY NOTE FOR MATTHEW 19:17 only one who is good. Jesus does not deny that He Himself is good (see Mark 10:17, 18; Luke 18:18, 19), nor that He can speak authoritatively about what is good. Rather, He challenges the superficial assumption behind the young man’s question—that he is quite capable of performing a good deed worthy of access into God’s kingdom. God’s law defines righteous behavior, so Jesus directs him first to a number of the Ten Commandments and the obligation to love one’s neighbor as oneself (Lev. 19:18; see Matt. 22:39). BACK TO MATTHEW 19:17

STUDY NOTE FOR MATTHEW 19:21 sell what you possess. Jesus’ instruction to the young man to sell all he has demonstrates that he is unwittingly in violation of the first commandment—“You shall have no other gods before me” (Ex. 20:3)—for he cannot bear to part with his wealth even for the sake of eternal life in the kingdom of God. What he lacks is the attitude that abandons everything (13:44, 45; 16:24–26) to receive God’s unearned grace (Phil. 3:7–9). BACK TO MATTHEW 19:21

STUDY NOTE FOR MATTHEW 19:23–26 Wealth was considered evidence of God’s approval in Jesus’ day, and many Jews saw the rich as the likeliest candidates for the kingdom. Jesus turns this idea upside down, and the result is not lost on the disciples: “Who then can be saved?” (v. 25). Jesus responds that though the salvation of either rich or poor is humanly impossible, God can accomplish what human beings cannot. As Abraham, Sarah, and Mary discovered, nothing is too hard for the Lord (Gen. 8:14; Luke 1:37). BACK TO MATTHEW 19:23

STUDY NOTE FOR MATTHEW 19:28 judging. Governing, not sentencing to punishment. BACK TO MATTHEW 19:28

STUDY NOTE FOR MATTHEW 19:29 will receive a hundredfold. The blessings of salvation far exceed anything that one must forsake to obtain them (1 Cor. 2:9). BACK TO MATTHEW 19:29

STUDY NOTE FOR MATTHEW 19:30 first will be last. Positions of honor or prestige in this life by no means assure heavenly approval; indeed, often the reverse is true. Jesus will soon show His competitive disciples that His own mission “not to be served, but to serve,” requires that in His kingdom leaders are those who serve as slaves (20:25–28). Similarly, as the following parable illustrates (20:1–16), the length of one’s earthly toil may not correspond to the amount of one’s heavenly reward, since the kingdom’s principle of recompense is not based on worldly concepts about rights but on divine mercy. BACK TO MATTHEW 19:30

STUDY NOTES FOR MATTHEW 20

STUDY NOTE FOR MATTHEW 20:1–16 The repetition of the maxim of 19:30 in 20:16 (in inverted order) shows that Jesus is still addressing Peter’s expectation that the disciples’ sacrifice obligates God to repay them accordingly (19:27). This parable is a hard saying only for those who fail to recognize their absolute dependence on grace for any good thing from God’s hand. There is no room for a Christian to resent the good gifts God gives to another.

20:1 vineyard. Israel is symbolized as God’s vineyard in the OT (Ps. 80:8–13; Is. 3:14; 5:1–7) and in Jesus’ later parables (Matt. 21:28, 33). This symbolism and the apparent inequity of the workers’ compensation show that the story is not about workers’ rights in this world but about how mercy transcends mere justice in the kingdom of heaven. BACK TO MATTHEW 20:1

STUDY NOTE FOR MATTHEW 20:2 a denarius. A daily wage for farm workers, soldiers, and other hired laborers. BACK TO MATTHEW 20:2

STUDY NOTE FOR MATTHEW 20:8 when evening came. God’s law requires the prompt, daily compensation of day laborers (Lev. 19:13; Deut. 24:14, 15; cf. James 5:4). BACK TO MATTHEW 20:8

STUDY NOTE FOR MATTHEW 20:16 See note on 19:30. BACK TO MATTHEW 20:16

STUDY NOTE FOR MATTHEW 20:17–19 In this, Jesus’ third prediction of His passion and resurrection (16:21; 17:22, 23 notes), He adds the details that Jewish leaders will condemn Him to death and hand Him over to Gentiles, who will mock, flog, and then kill Him by crucifixion. BACK TO MATTHEW 20:17

STUDY NOTE FOR MATTHEW 20:20, 21 the sons of Zebedee. The request of the mother of James and John (see 4:21) on behalf of her sons is juxtaposed to Jesus’ announcement of His impending suffering to illustrate that His disciples have failed to understand the coming trauma despite His clear predictions (cf. Luke 18:34). BACK TO MATTHEW 20:20, 21

STUDY NOTE FOR MATTHEW 20:23 cup. In the OT, the “cup” normally signifies the outpouring of God’s wrath (Ps. 75:8; Is. 51:17, 22; Jer. 25:15, 16; see Rev. 16:19). That the disciples will drink this cup means they will experience suffering, but note that Jesus calls it “my cup.” Because Jesus drank the cup of God’s wrath, believers do not drink the wrath they deserve. In and through Christ’s suffering, they have already undergone judgment. They are now justified in Christ and heirs of His glory (Rom. 8:17). Yet their privilege is to be identified with Christ in His sufferings (Acts 9:4, 5; Col. 1:24; 1 Pet. 2:21).

not mine to grant. In the mystery of the Trinity, the Son is one with the Father in substance and equal to the Father in power and glory; yet He willingly submits to the Father’s will and defers to the Father’s authority as the incarnate, well-pleasing messianic Son, even in His exaltation (1 Cor. 15:28). BACK TO MATTHEW 20:23

STUDY NOTE FOR MATTHEW 20:24–27 The indignation of the ten against James and John is another symptom of a competitive attitude and a preoccupation with personal rights and resistant to unmerited grace. In human social hierarchies, rulers’ whims are fulfilled by those they lead; but in Jesus’ kingdom, leaders serve as slaves because the King Himself, the Son of Man who now has universal authority (Dan. 7:13, 14), came to serve, even to the point of death (see Phil. 2:5–11). BACK TO MATTHEW 20:24

STUDY NOTE FOR MATTHEW 20:28 ransom. This term refers to the price paid to deliver someone from slavery or imprisonment. The price of freedom from sin and condemnation is Jesus’ life, given for us (1 Pet. 1:18, 19). Since the elect are ransomed from the wrath of God, the ransom was offered to God Himself. Jesus drinks the cup of God’s wrath (v. 23) not for His own sins but as the means of ransoming many.

for many. The Gk. preposition translated “for” can also be translated “in the place of.” It expresses the substitutionary nature of Jesus’ suffering. That Jesus says “many” here, alluding to Is. 53:11, 12, implies a definite, personal focus to His redemptive mission, and an atonement that is made for a specific people (cf. Matt. 26:28). Nevertheless, He dies for “many” and not “a few.” See notes on John 17:9; 1 Tim. 2:6. BACK TO MATTHEW 20:28

STUDY NOTE FOR MATTHEW 20:29 went out. Luke says they were entering Jericho rather than leaving. One possibility is that Matthew and Mark refer to the ruins of OT Jericho, about a mile (1.6 km) away from the newer town of Jericho built by Herod (Luke 18:35 note). BACK TO MATTHEW 20:29

STUDY NOTE FOR MATTHEW 20:30 two blind men. Once again Matthew mentions two men, where Mark and Luke mention only the (perhaps more vocal and insistent) son of Timaeus (8:28 note). The healing of the blind—a miracle unprecedented in the OT (John 9:32)—will be attested by two witnesses. BACK TO MATTHEW 20:30

STUDY NOTE FOR MATTHEW 20:32 What do you want me to do for you? Although Zebedee’s two sons would not receive their request for positions of honor, the Son of Man, who came to serve, grants the request of two helpless, nameless blind men who plead for His mercy. BACK TO MATTHEW 20:32

STUDY NOTES FOR MATTHEW 21

STUDY NOTE FOR MATTHEW 21:1–11 Of the Synoptic Gospels, only Matthew mentions the colt’s mother, probably to emphasize that it was a young colt, not yet weaned and therefore not yet ridden (cf. Mark 11:2), and because the quotation from Zech. 9:9 prophesies that the coming king would ride on “a colt, the foal of a donkey.” Jesus chooses to make the fulfillment of prophecy unmistakable.

The triumphal entry is a symbolic act. Zech. 9:9 was recognized as messianic by Jews, and the shout “Hosanna to the Son of David!” (v. 9) as well as the spreading of cloaks on the ground (cf. 2 Kin. 9:13) indicates that the crowd recognizes Jesus’ claim to be the Messiah. Note David’s proclamation of Solomon as his designated heir by having him ride into the city on a donkey (1 Kin. 1:33, 38, 44). BACK TO MATTHEW 21:1

STUDY NOTE FOR MATTHEW 21:7 he sat on them. Jesus rode the colt (Mark 11:2). “Them” probably refers to the garments, the closest antecedent in the sentence. BACK TO MATTHEW 21:7

STUDY NOTE FOR MATTHEW 21:9 Hosanna. A Hb. expression meaning, “Save!” drawn by the crowds from Ps. 118:25, which speaks of the Messiah’s entering the gates of righteousness (vv. 19, 20) to the acclamation of his subjects, “Blessed is he who comes in the name of the Lord!” (v. 26). BACK TO MATTHEW 21:9

STUDY NOTE FOR MATTHEW 21:11 the prophet Jesus. Although His authoritative teaching and miracles showed that Jesus was “a prophet mighty in deed and word” (Luke 24:19; Matt. 14:5; 21:26; cf. Deut. 18:15), the crowds’ reception of Him as the long-awaited Son of David had unmistakable royal overtones. BACK TO MATTHEW 21:11

STUDY NOTE FOR MATTHEW 21:12, 13 John 2:13–22 recounts a cleansing of the temple early in Jesus’ ministry rather than during the final week. Many scholars, both liberal and conservative, propose that either John or the Synoptic Gospels modified the order or chronology of this event for theological reasons. Others believe that Jesus purged the temple of commercialism early in His public ministry and found it necessary to drive out money-changers again in the week that ended in His death (Mark 11:15 note). BACK TO MATTHEW 21:12

21:13 a house of prayer. Money-changers who exchanged Roman coins, bearing the emperor’s image (22:20, 21), for the temple shekel in which God’s tithe could be paid, as well as those who sold pigeons certified as “clean” for the purposes of sacrifice, provided convenient services to Jewish worshipers. But the location of their commerce, in the court of the Gentiles, contradicted God’s purpose for the temple: “My house shall be called a house of prayer for all peoples” (Is. 56:7).

den of robbers. The phrase is from Jer. 7:11, where the Lord denounced the idea prevalent in ancient Judah that the physical temple guaranteed His blessing in spite of Judah’s wickedness. BACK TO MATTHEW 21:13

STUDY NOTE FOR MATTHEW 21:16 Jesus’ quotation of Ps. 8:2 to justify the children’s praises is astounding, for Ps. 8 says that God has ordained worship for Himself from the lips of children. Thus Jesus claims the prerogative of deity. BACK TO MATTHEW 21:16

STUDY NOTE FOR MATTHEW 21:18–20 Matthew condenses an incident that actually takes place on two separate days (cf. Mark 11:12–14, 20–26). The linking of the symbolic miracle of judgment with the cleansing of the temple implies God’s imminent punishment of Israel by the destruction of the city and the temple. Speaking through the prophet Jeremiah many centuries before this event, God compared Israel’s unfaithfulness to a fig tree that bears no figs (Jer. 8:13) and to inedible figs that will be thrown away as garbage (24:1–10). BACK TO MATTHEW 21:18

STUDY NOTE FOR MATTHEW 21:21, 22 This statement is similar to 17:20, but here the emphasis is on not doubting. Freedom from doubt arises from confidence in God’s boundless power and an awareness that one’s request aligns with God’s will. Such faith receives what it asks for; trust in God is not presumptive arrogance but submission to His will. BACK TO MATTHEW 21:21, 22

STUDY NOTE FOR MATTHEW 21:23–27 By what authority. When the chief priest and elders questioned Jesus’ authority to cleanse the temple of commercial enterprises that interfere with worship, He challenges them to identify whether John the Baptist was a true prophet whose authority was from heaven (God) or a false prophet who spoke presumptuously (cf. Deut. 18:20–22). They cannot publicly grant John’s prophetic authority, which the crowd recognizes, without answering their own question about the authority of Jesus, to whom John testified (3:11–17). Although Jesus refuses to answer their question directly, the following parable of the tenants implies His answer. BACK TO MATTHEW 21:23

STUDY NOTE FOR MATTHEW 21:28–32 two sons. Though simpler than the well-known parable of the prodigal son (Luke 15:11–32), this parable makes a similar point: tax collectors and prostitutes, whose lifestyles defied God’s law, repented of their sin and returned to the Lord in response to John the Baptist’s preaching, whereas Judaism’s leaders, who professed devotion to God’s revealed will, refused to heed John’s testimony to the Messiah and consequently stayed outside God’s kingdom and its joys. BACK TO MATTHEW 21:28

STUDY NOTE FOR MATTHEW 21:33–46 This parable is based on Is. 5:1–7 and possibly also Is. 3:13–15 and Ps. 80:8–18. The meaning is clear: the landowner is God; the vineyard is the kingdom of God (v. 43); the servants are the prophets; the son is Jesus; the tenants are the Jewish leaders who oppose Jesus; the killing of the son is the crucifixion; and the removal of the tenants is the transferal of the kingdom to a new people of God that includes Gentiles, a people led by the apostles who are “tenants who will give him the fruits in their seasons” (Matt. 21:41; 1 Cor. 3:5–9). 2 Chr. 36:15, 16 cites Judah’s mocking rejection of the many messengers (prophets) whom God sent as the final reason for the exile. BACK TO MATTHEW 21:33

STUDY NOTE FOR MATTHEW 21:42 In response to the challenge to His authority (v. 23), Jesus quotes Ps. 118:22, 23 as evidence that His authority, like John’s, is given by God rather than derived from human institutions. At His triumphal entry the crowds quoted vv. 25, 26 of this psalm. BACK TO MATTHEW 21:42

STUDY NOTE FOR MATTHEW 21:44 This saying combines the prophecies of Is. 8:14 and Dan. 2:34, 44. Jesus claims to be the destroyer of earthly kingdoms, the founder of God’s kingdom on earth. The Jewish leaders are, as prophesied, opposed to this kingdom. Jesus’ quotation of Ps. 118 in v. 42 and the allusion to Is. 8:14 and Dan. 2 provide the ground for the “stone” as a reference to Christ that appears frequently in the NT (Acts 4:11; Rom. 9:33; 1 Pet. 2:6–8). The reference to Ps. 118 (“the cornerstone”) and Is. 8:14 (“stone”) are OT contextual references to God’s being a temple of blessing for some but a judgment to others. Likewise, the “stone” of Dan. 2 symbolizes a judgment for evil kingdoms but grew to “fill the whole earth” as God’s universal temple (cf. Is. 2:2), which was an implied blessing (cf. allusion to Gen. 1:28) for the members of the kingdom. Jesus applies all these temple references to Himself, so that He is the fulfillment of everything toward which the OT temples pointed, either for blessing or judgment. BACK TO MATTHEW 21:44

STUDY NOTES FOR MATTHEW 22

STUDY NOTE FOR MATTHEW 22:1–14 Although there are similarities between this parable and Luke 14:16–24, there are few verbal parallels and significant differences. As a skilled teacher, Jesus adapts a common plot line to different occasions.

22:1–10 The first part of the parable continues the theme that the heirs of the kingdom have rejected it and the kingdom is being offered to others. God’s servants now offer the gospel not only to Israel but to all sorts of people (v. 9). BACK TO MATTHEW 22:1

STUDY NOTE FOR MATTHEW 22:2–4 everything is ready. An advance invitation notifying the guests of the date of a formal banquet such as a wedding feast is followed on the day itself with notification that the dinner was ready to be served, so invitees should come immediately. Having foretold the coming of His kingdom in OT prophecy, God is now inviting Israel to celebrate its arrival in the person of His Son. BACK TO MATTHEW 22:2

STUDY NOTE FOR MATTHEW 22:11–14 The second part of the parable, not found in Luke 14, affirms that receiving an invitation to God’s kingdom does not guarantee inclusion. Although everyone who hears the gospel has been invited, and although many may claim to be in the kingdom, only those clothed appropriately will enjoy the king’s hospitality. The wedding garment may symbolize the gift of Christ’s righteousness (Rev. 3:18; 6:11; 7:13, 14; 19:8; cf. Zech. 3:3–5) or the truth that genuine faith, in contrast to its counterfeit, will bear fruit in obedient living (Matt. 7:21–23). BACK TO MATTHEW 22:11

STUDY NOTE FOR MATTHEW 22:13 outer darkness. A description of eternal punishment. There will be no middle ground between heaven and hell. BACK TO MATTHEW 22:13

STUDY NOTE FOR MATTHEW 22:14 called ... chosen. Only those who are chosen will be seated at the marriage supper of the Lamb, and this election does not depend on any previous ethnic or moral status (8:11, 12). See theological note “Effectual Calling” on p. 2146. BACK TO MATTHEW 22:14

STUDY NOTE FOR MATTHEW 22:15 plotted how to entangle him in his words. In a series of exchanges, various religious and political parties in first-century Judaism pose questions to Jesus that they believe will confront Him with unanswerable dilemmas and discredit His authority as a teacher. The Pharisees with the Herodians ask His view on paying the Roman poll tax (22:15–22); the Sadducees offer a test case that tries to show the absurdity of bodily resurrection (22:23–33); and the Pharisees ask Jesus to elevate one of God’s commands above the others (22:34–40). Then Jesus turns the tables and challenges them to admit that Ps. 110 promises that the Messiah, though David’s descendant, is also David’s superior (22:41–46). BACK TO MATTHEW 22:15

STUDY NOTE FOR MATTHEW 22:17 taxes. The hated poll tax symbolized submission to Rome. If Jesus simply advocates payment of the tax, He will alienate the people; if He encourages nonpayment, the Herodians will accuse Him of treason against the empire. BACK TO MATTHEW 22:17

STUDY NOTE FOR MATTHEW 22:20, 21 Whose likeness and inscription. The Roman denarius bears an image of the reigning Caesar and declares him to be a son of the gods, violating the first and second commandments. Jesus’ answer turns the question to a deeper issue than one’s relationship to political institutions, pagan or otherwise. Jesus calls for ultimate allegiance to God. The coin bearing the image of Caesar belongs to him; human beings made in the image of God belong to God. BACK TO MATTHEW 22:20

22:21 to Caesar. See theological note “Civil Government” on p. 2004. BACK TO MATTHEW 22:21

STUDY NOTE FOR MATTHEW 22:23 no resurrection. The Sadducees, who controlled administration of the temple, accepted only the five books of Moses as fully authoritative. Because they did not find explicit mention of a future bodily resurrection in Moses, they rejected this doctrine (Acts 4:2; 23:6–8), which was taught overtly in later OT books (Dan. 12:2) and held by the Pharisees. BACK TO MATTHEW 22:23

STUDY NOTE FOR MATTHEW 22:31, 32 have you not read. Jesus quotes from the Pentateuch (Ex. 3:6), a portion of Scripture particularly valued by the Sadducees. That God “is” (not “was”) the God of the patriarchs proclaims the resurrection, for “He is not God of the dead, but of the living.” The eternal God calls His saints to an eternal relationship with Himself. All this implies that the patriarchs continue to live in the presence of God and will be resurrected in the future. Death cannot have the last word over those who are in a saving relationship to God by His grace. BACK TO MATTHEW 22:31, 32

STUDY NOTE FOR MATTHEW 22:37 shall love. Jesus quotes the command to love God with all one’s being, which flows from the Shema, Israel’s ancient confession that her God is one (Deut. 6:4, 5). Rabbinic scholars in the first century recognized the supremacy and centrality of the obligation to love God unreservedly and preeminently (Luke 10:25–28). See theological note “Love” on p. 2036. BACK TO MATTHEW 22:37

STUDY NOTE FOR MATTHEW 22:40 all the Law and the Prophets. A way of referring to the entire OT. Love fulfills the law because it sums up God’s commandments and motivates obedience to them (Rom. 13:8–10; 1 Cor. 13). It does not dissolve God’s norms for conduct but illumines them and displays their depths (5:17; Rom. 8:4). See theological note “The Law of God” on p. 124. BACK TO MATTHEW 22:40

STUDY NOTE FOR MATTHEW 22:42 What do you think. The Pharisees had tested Jesus; now Jesus tests them. He focuses on the crucial issue—the identity of the Messiah (Christ)—and His quotation from Ps. 110 shows that the common view of the Messiah as merely a human descendant of David is insufficient. Sons are subordinate to their fathers, yet David “in the Spirit” (by divine inspiration) referred to the ultimate king, who would be his “son” (2 Sam. 7:12, 13), as “my Lord.”

Christ. See note on 1:1. BACK TO MATTHEW 22:42

STUDY NOTES FOR MATTHEW 23

STUDY NOTE FOR MATTHEW 23:1–39 Having silenced His opponents who controlled Judaism’s religious establishment, Jesus brings Israel’s prophetic tradition to a climax (cf. 21:33–46) by delivering oracles of woe to the nation’s unfaithful leaders (vv. 13–36 note). Their disregard for God’s righteousness, thinly disguised by hypocrisy, is the reason for the impending doom of Jerusalem, announced in the language of OT prophecy (23:37, 38). BACK TO MATTHEW 23:1

STUDY NOTE FOR MATTHEW 23:2 sit on Moses’ seat. Though Jesus elsewhere condemns the scribes and Pharisees for adding human tradition to the law and for evading the spirit of the law (vv. 13–32; 15:1–9; cf. 5:20–48), here He recognizes the legitimate teaching office that they occupy in His context (Deut. 17:8–13). BACK TO MATTHEW 23:2

STUDY NOTE FOR MATTHEW 23:4 See theological note “Legalism.” BACK TO MATTHEW 23:4

STUDY NOTE FOR MATTHEW 23:5 phylacteries. See note on Ex. 13:9. BACK TO MATTHEW 23:5

STUDY NOTE FOR MATTHEW 23:8–10 In forbidding the use of the titles “rabbi,” “teacher” (v. 8), “father” (v. 9), and “instructors” (lit. “leaders,” v. 10), Jesus does not prohibit organization or the use of all titles in the church (cf. Acts 20:17; 1 Cor. 9:1; 1 Tim. 3:1, 2, 8, 12; Titus 1:5–7). His warning is against the temptation to claim for oneself authority and honor that belong uniquely to God and His Christ. BACK TO MATTHEW 23:8

STUDY NOTE FOR MATTHEW 23:13–36 Luke 11:37–54 records an earlier proclamation of six woes. This series of seven woes is a prophetic pronouncement, for it brings God’s lawsuit against His people and announces the imminent realization of the covenant curses (cf. Is. 5:8–23; Hab. 2:6–20), especially against Israel’s unfaithful shepherds (Jer. 23:1–6; Ezek. 34). Leaders of the covenant community are judged more strictly because their words and example influence so many others, for good or ill (James 3:1).

23:13 hypocrites. See note on 6:2.

shut the kingdom. The teachers of the law and Pharisees do this by turning people away from Christ and His righteousness. The disciples are to do the opposite, freely proclaiming the gospel. BACK TO MATTHEW 23:13

STUDY NOTE FOR MATTHEW 23:15 hell. See note on 5:22. Scribes intent on establishing their own righteousness through their keeping the law produce converts who are equally resistant to God’s gift of righteousness by faith alone (Rom. 10:3, 4). BACK TO MATTHEW 23:15

STUDY NOTE FOR MATTHEW 23:16 If anyone swears. See 5:33–37. This way of taking oaths signals that one has no intention of keeping them. God desires truth in all our words (5:37). BACK TO MATTHEW 23:16

STUDY NOTE FOR MATTHEW 23:21 him who dwells in it. Drawing distinctions between physical elements (the temple or its gold, the altar or its sacrifice) when making an oath obscures the reality that God Himself is invoked as witness to the oath. He who indwells the earthly temple and always occupies His heavenly throne will impose sanctions on those who evade the solemn commitments that they have uttered in His hearing. BACK TO MATTHEW 23:21

STUDY NOTE FOR MATTHEW 23:23 Tithing should be an expression of compassion for those dependent on others: Levites, orphans, widows, and sojourners (Num. 14:28, 29; 26:12–15); but the Pharisees’ scrupulous tithing of spices to the neglect of the weightier matters of the law ignores the rationale behind the commandment: justice, mercy, and faithfulness. BACK TO MATTHEW 23:23

STUDY NOTE FOR MATTHEW 23:24 gnat ... camel. The gnat is the smallest unclean animal, and the camel is the largest. In Aramaic, the two words sound similar. BACK TO MATTHEW 23:24

STUDY NOTE FOR MATTHEW 23:35 Abel ... Zechariah. Abel was the first person to be killed for righteousness’s sake (Gen. 4:8). The identity of Zechariah is uncertain. Zechariah the prophet was the “son of Barachiah,” but there is no evidence that he was martyred. Josephus mentions a Zechariah, son of Baruch, who was killed by Zealots in the temple area. Zechariah, son of Jehoiada, is the last martyr mentioned in the OT in the Hb. canonical order (2 Chr. 24:20–22). He was killed in the temple courtyard by command of Joash. If not for the words “son of Barachiah,” the Zechariah of 2 Chr. 24 would be most likely, since Abel and Zechariah are the first and last martyrs in the Hb. canon. It is possible that “son of Barachiah” was an insertion by an early copyist (Luke 11:51 does not have it).

whom you murdered. By persecuting Christ, the Pharisees become identified with their murderous ancestors, as He had charged in the parable of the tenants (21:33–46). Stephen will later make the same connection (Acts 7:51–53). BACK TO MATTHEW 23:35

STUDY NOTE FOR MATTHEW 23:36 The punishment that “this generation” experiences is the destruction of Jerusalem and the temple in A.D. 70. See note on 24:34. BACK TO MATTHEW 23:36

STUDY NOTE FOR MATTHEW 23:37 How often would I have gathered your children. Jesus again claims implicitly to be God Himself by alluding to Scripture’s comparison of the Lord’s protection of His people to that of a mother bird sheltering chicks under her wings (Deut. 32:11; Pss. 17:8; 36:7; 91:4). His lament over unbelieving Israel is genuine, for God has no pleasure in the death of the wicked (Ezek. 18:23; 33:11), even though their sin is ordained in His sovereign plan (Matt. 26:24; Luke 22:22). In particular, in vv. 37, 38 Jesus is addressing Jerusalem’s leaders who have not cared for her children in the way they should. Indeed, their ungodly influence has resulted in Jerusalem’s children not wanting to be “gathered in” by Jesus. Jesus wants to “gather in” the children of Jerusalem, but the leaders are “unwilling” to let Him do that. BACK TO MATTHEW 23:37

STUDY NOTE FOR MATTHEW 23:39 you will not see me again, until. Some interpret this verse as a promise of an end-time conversion of the Jews (Rom. 11:25–32 and note), though the context seems to point more to the judgment of national Israel and the extension of the promises to spiritual Israel, made up of Gentiles as well as Jews (v. 38; cf. 21:43). Even if this latter interpretation of this verse is correct, it does not preclude the conversion of a substantial number of Jews to Christ prior to His return, as other NT passages seem to indicate as much (Rom. 11:25–32 note). BACK TO MATTHEW 23:39

STUDY NOTES FOR MATTHEW 24

STUDY NOTE FOR MATTHEW 24:1–25:46 These two chapters are the last of Jesus’ five great discourses in Matthew. Sometimes called the Olivet Discourse because of its setting, most of the discourse is also recorded in Mark 13. The language is symbolic, and it deals with a number of events, not just a single incident.

There are three basic interpretive approaches to this discourse. (1) All or most of ch. 24 (at least through v. 35) is concerned exclusively with the destruction of Jerusalem, and the coming of the Son of Man (24:30) is the ascension and coronation of Jesus in heaven. (2) All of the sermon is about the second coming of Christ in judgment. (3) The sermon combines the destruction of Jerusalem announced by Jesus (24:1, 2) and the “close of the age,” with which His disciples associate that traumatic judgment (24:3). Although it is sometimes difficult to separate the references to the events surrounding the fall of Jerusalem and the second coming, Jesus Himself distinguishes and separates them by giving signs to prepare His followers for Jerusalem’s destruction within “this generation” (24:15–28, 32–35), while stressing that the arrival of “that day and hour” (of His glorious bodily return) will not be predictable even by His disciples, so they must be prepared for His arrival at any time (24:36–50). BACK TO MATTHEW 24:1

STUDY NOTE FOR MATTHEW 24:2 one stone. This was fulfilled during the Roman conquest of Jerusalem in A.D. 70 (Mark 13:2 note). BACK TO MATTHEW 24:2

STUDY NOTE FOR MATTHEW 24:4–14 Wars, earthquakes, persecutions, and false prophets are all signs of Jesus’ coming, but they indicate only the certainty of judgment, not its timing (vv. 6, 8). Such signs characterize the entire period between His resurrection and His coming in judgment. Knowing when Jesus will return might lead His disciples to laziness and laxity in their watchfulness. The “when” (v. 3) that Jesus gives is task-oriented: it is after the gospel has been preached to the nations by His disciples (v. 14). BACK TO MATTHEW 24:4

STUDY NOTE FOR MATTHEW 24:14 the whole world. The Great Commission that the risen Christ will give His church will be fulfilled (Matt. 28:18–20). BACK TO MATTHEW 24:14

STUDY NOTE FOR MATTHEW 24:15–21 Although some interpreters take this passage to refer exclusively to the second coming, there are unmistakable references to the destruction of Jerusalem in A.D. 70, as is clear from the parallel account in Luke 21:20–24. The destruction of Jerusalem—its “house ...left desolate,” which Jesus has just lamented (Matt. 23:38)—is a foretaste of the last judgment and so is a sign of the coming wrath. It stands as a unique declaration of the end of the old age, and so is a specific and uniquely important sign.

24:15 abomination of desolation. In Dan. 9:27; 11:31 the phrase refers to the desecration of the temple by the Syrian ruler Antiochus IV Epiphanes. In 168 B.C., Antiochus erected a pagan altar in the temple. According to Josephus, he also sacrificed swine there. Shortly before A.D. 70, the Zealots entered the temple precincts during the war with Rome, and their presence could have been considered a desecration. In A.D. 70, the Romans entered the temple with military standards, ceremonial insignia that were elements of their religion. Reliefs on the Arch of Titus in Rome show Roman troops removing the temple’s sacred vessels, including the lampstand, after which they burned the temple.

let the reader understand. The sense is not “whoever reads this gospel,” but “whoever reads Daniel.” Antiochus’s blasphemous assault on God’s temple, prophesied in Daniel, foreshadowed the temple’s utter destruction by Rome only a few decades after Jesus spoke these words. BACK TO MATTHEW 24:15

STUDY NOTE FOR MATTHEW 24:16 flee to the mountains. According to the early church historian Eusebius, the Christians did flee Jerusalem during the Jewish War in obedience to a prophecy. BACK TO MATTHEW 24:16

STUDY NOTE FOR MATTHEW 24:22 those days. Although this verse is usually taken with vv. 15–21, it is also possible to understand it as reverting to the general “beginning of the birth pains” of vv. 4–14. BACK TO MATTHEW 24:22

STUDY NOTE FOR MATTHEW 24:24 if possible. Although the false prophets will try to deceive the elect, there is no real possibility that they will succeed. God will keep the elect secure in His love (Rom. 8:31–39; cf. John 10:28, 29). See theological note “Perseverance of the Saints” on p. 1994. BACK TO MATTHEW 24:24

STUDY NOTE FOR MATTHEW 24:27 as the lightning. As traumatic as the sufferings of A.D. 70 will be, the disciples should not be alarmed by reports that their Lord has returned in some secret way or in some secret place. The coming of Christ will be unambiguous and evident to all. BACK TO MATTHEW 24:27

STUDY NOTE FOR MATTHEW 24:28 Wherever the corpse is. This proverb may reinforce the announcement that Jesus’ second coming will be public and unmistakable; or, since the word “vultures” can also refer to eagles (which also eat carrion), an emblem of the Roman Empire, it may mean that the convergence of Roman troops on Jerusalem and its temple will signal the death of a covenant people who have refused their Messiah and the transfer of God’s kingdom to a new, international “Israel” that fulfills all that the old covenant people were supposed to be (21:43). BACK TO MATTHEW 24:28

STUDY NOTE FOR MATTHEW 24:29–31 Some have understood these verses to represent the defeat of Satan’s forces, the Son of Man’s vindication, and the spread of the gospel to all the world as having occurred symbolically at the destruction of Jerusalem. But the language of v. 31 is parallel to passages such as 13:41; 16:27; 25:31, 1 Cor. 15:52; and 1 Thess. 4:14–17. The passage most naturally refers to the second coming. On this reading, “immediately” is not intended to set a date for the coming of the Son of Man (which would contradict 24:36), but to indicate that Jerusalem’s destruction is closely linked to the second coming in God’s purposes, although the temporal distance between them cannot be discerned by human beings. BACK TO MATTHEW 24:29

STUDY NOTE FOR MATTHEW 24:30 sign. Christ Himself, or the first moments of His appearing.

mourn. The mourning of the nations is an allusion to Zech. 12:10–12, and the coming on the clouds refers to Christ’s assumption of dominion prophesied in Dan. 7:13, 14. BACK TO MATTHEW 24:30

STUDY NOTE FOR MATTHEW 24:34 this generation. The phrase naturally means the people living as Jesus spoke. Some, however, suggest that it means “this race,” or “this sort of people,” that is, evil and adulterous people (cf. 12:39).

all these things. That is, “all these things” referred to in v. 33 (and vv. 2, 3), which are distinguished from the consummation itself. They are the “beginning of the birth pains” (v. 8) and signs that foreshadow the final coming of Christ, including the siege and fall of Jerusalem. All of the elements of this prophecy, except for the second coming itself, occurred in some form before every member of the Twelve died (Luke 21:32 note). BACK TO MATTHEW 24:34

STUDY NOTE FOR MATTHEW 24:36 no one knows. This remains true, and after His resurrection, Jesus reaffirms the truth that it is not given to humans to know “times or seasons” that have been fixed by the Father (Acts 1:7). Although this discourse gives disciples signs by which they could anticipate Jerusalem’s fall, “that day and hour” (of His second coming) cannot be predicted by humans. He will come like a thief “at an hour you do not expect” (vv. 43, 44, 50; 1 Thess. 5:1–3; Rev. 3:3). Throughout the NT, our Lord and His apostles consistently rebuke attempts to predict the time of His second or final coming.

nor the Son. Although omniscient with respect to His deity, with respect to His humanity Jesus’ knowledge is both finite and changeable (Luke 2:52). Mysteriously, His two natures are united in one person, yet their distinctive attributes are not mixed or confused. See theological note “The Humanity of Christ” on p. 2279. BACK TO MATTHEW 24:36

STUDY NOTE FOR MATTHEW 24:42 stay awake. An active state, not passive waiting, according to vv. 45–51.

is coming. See theological note “The Return of Christ” on p. 2137. BACK TO MATTHEW 24:42

STUDY NOTE FOR MATTHEW 24:45–51 Members of the church, especially leaders “set over his household,” exhibit genuine faith when they remain faithful to their tasks despite the delay of Christ’s return. Those who abuse their authority in the master’s absence, revealing their unbelief in His promise, will be caught unaware by His coming and condemned to His severest condemnation and punishment. BACK TO MATTHEW 24:45

STUDY NOTES FOR MATTHEW 25

STUDY NOTE FOR MATTHEW 25:1–13 The delay of Christ’s return distinguishes the wise from the foolish. Being ready means being prepared for a long delay; short-lived zeal is inadequate. BACK TO MATTHEW 25:1

STUDY NOTE FOR MATTHEW 25:3–8 all became drowsy and slept ... some of your oil. These details belong to the parable’s social setting and narrative movement. They should not be allegorized (even wise virgins sleep, and even the foolish find oil to buy). Instead, the story makes a single point: when the bridegroom arrives, it will be too late to prepare to welcome him. BACK TO MATTHEW 25:3

STUDY NOTE FOR MATTHEW 25:15 talents. The highest unit of currency known to Jesus’ hearers. See notes on 18:24, 28. The English word talent, meaning a natural endowment or special ability, is derived from this parable. BACK TO MATTHEW 25:15

STUDY NOTE FOR MATTHEW 25:18 dug in the ground. In the ancient world, burying money or valuables was considered a responsible way to keep it safe. BACK TO MATTHEW 25:18

STUDY NOTE FOR MATTHEW 25:24 I knew you to be a hard man. The third servant tries to excuse his excessive caution by alleging his master’s demanding character and claiming that he was afraid to risk the loss of the talent entrusted to him. In fact, his inaction stems from sloth and indifference to his master’s interests, so he deserves expulsion from the master’s employment and protection “into the outer darkness” (v. 30). BACK TO MATTHEW 25:24

STUDY NOTE FOR MATTHEW 25:31–46 Jesus’ announcement of His coming in glory to judge all the nations, like a shepherd dividing sheep from goats, resumes the theme of the parable of the weeds sown among wheat (13:24–30, 36–43) and the parable of the net (13:47–50). It also repeats the idea that He counts treatment meted out to His “little ones” (His disciples) as treatment of Himself (10:40–42).

Son of Man. On this title, see note on 8:20. The influence of Daniel’s vision of “one like a son of man” who approaches the Ancient of Days in clouds of glory to receive end-time dominion (Dan. 7:13, 14) appears throughout this final discourse of Jesus (24:30, 31, 36, 37). BACK TO MATTHEW 25:31

STUDY NOTE FOR MATTHEW 25:32 sheep. The image of God’s people as sheep is found in Ezek. 34 and is integral to Jesus’ teaching about His strong care for His followers (10:16; 18:12; see 9:36; John 10). BACK TO MATTHEW 25:32

STUDY NOTE FOR MATTHEW 25:34 inherit the kingdom. God’s kingdom is bestowed by grace on the poor in spirit (5:3; 18:3, 4). The kindness that the sheep show to Jesus’ needy brothers (v. 40 note) does not merit this reward but reveals that their hearts have been transformed by His mercy. BACK TO MATTHEW 25:34

STUDY NOTE FOR MATTHEW 25:40 the least of these my brothers. Jesus cared for the needy in general (4:24) and calls His disciples to do the same (10:8; 19:21). However, in this scene of the last judgment, Jesus’ “brothers” are His disciples (10:42; 12:48, 49), to whom He has revealed the Father (11:25–27) and whom He has taught to pray to God as Father (6:6–15). The judgment of the nations will depend on how they have responded to Christians who bear the gospel (10:40–42). Christ identifies with His people. Their suffering is His suffering (Acts 9:4 note), and compassion shown to them is compassion shown to Him. BACK TO MATTHEW 25:40

STUDY NOTE FOR MATTHEW 25:46 eternal punishment. See theological note “Hell” on p. 1753. BACK TO MATTHEW 25:46

STUDY NOTES FOR MATTHEW 26

STUDY NOTE FOR MATTHEW 26:1 When Jesus had finished. This formula concludes each of the five main discourses in Matthew (7:28; 11:1; 13:53; 19:1). See Introduction: Literary Features. BACK TO MATTHEW 26:1

STUDY NOTE FOR MATTHEW 26:5 Not during the feast. Although the officials expect to postpone the murder of Jesus until after Passover and the Feast of Unleavened Bread (Mark 14:1 note), God’s purpose (v. 2) is for it to coincide with the feast (v. 17 note). Jesus will die as the fulfillment of the Passover lamb, whose blood protects God’s people from death (1 Cor. 5:7, 8; Rev. 5:6–10). BACK TO MATTHEW 26:5

STUDY NOTE FOR MATTHEW 26:6–13 Many parallels with Mark 14:3–9 and John 12:1–8 (Bethany, costly perfume, criticism of the woman for waste, Jesus’ defense of her and assurance that her act will be remembered) show that the three passages recount the same incident. Mark agrees with Matthew’s account regarding the time (two days before Passover; cf. Mark 14:1) and the method of anointing (on Jesus’ head). John differs chronologically (six days before Passover) and records that Mary anointed His feet. Although certain details differ, none necessarily conflict (John 12:3 note). Luke 7:36–38, however, records a different incident earlier in Jesus’ ministry in which His host is a Pharisee, not a leper, and the objection concerns the sinfulness of the woman rather than the cost of the ointment. BACK TO MATTHEW 26:6

STUDY NOTE FOR MATTHEW 26:8 they were indignant. John reports the hypocritical objection of Judas (John 12:4–6) and Matthew indicates that the others agree with John’s assessment. BACK TO MATTHEW 26:8

STUDY NOTE FOR MATTHEW 26:11 the poor. Care for the poor, who are always “with you,” is commanded by God (Deut. 15:11). But the commandment cannot have a higher priority than Jesus, the One sent by the author of the commandment. Similarly, God commands honor of father and mother but not above honor to Jesus (10:37; 15:4–6; 19:29). BACK TO MATTHEW 26:11

STUDY NOTE FOR MATTHEW 26:17 the first day of Unleavened Bread. The day of preparation for Passover, presumably 14 Nisan (the first month of the Jewish calendar). Jesus celebrated Passover that evening, 15 Nisan, and was crucified the next afternoon—the same day, since days start at sundown in Jewish reckoning. The gospel of John seems to present Jesus as crucified on the day before the temple leadership and the populace of Jerusalem observed the Passover (John 18:28; 19:14, 31).

Calvin understood preparation day to be the day before Passover and argued that the Jews, according to some traditions, combined the Passover with the weekly Sabbath (John 19:14 note). In that case, Matt. 27:62 would refer to the preparation day observed by the Jewish leadership. There is some difficulty, however, in seeing how Jesus’ disciples could have had their lamb slaughtered in advance of the official schedule, and Mark 14:12 states that Jesus arranged to observe the Passover on the evening of the day when the lambs were customarily slaughtered. Alternatively, some have suggested that because of the number of pilgrims in Jerusalem at the Passover, some Jews sacrificed the lamb they ate for the Passover meal a day before the official day of slaughter. Whatever the solution, Matthew and Mark clearly identify the meal that Jesus ate with His disciples on the eve of His crucifixion as the Passover meal (John 19:14 note). BACK TO MATTHEW 26:17

STUDY NOTE FOR MATTHEW 26:18 My time. Again Jesus emphasizes that all the terrible events soon to take place are totally under God’s control. The gospel of John makes the same point by speaking repeatedly of Jesus’ death as His “hour” (John 2:4; 7:30; 8:20; 12:23, 27; 13:1; 17:1). BACK TO MATTHEW 26:18

STUDY NOTE FOR MATTHEW 26:24 Son of Man. See note on 8:20.

as it is written of him. Jesus’ atoning death was not merely the tragic result of an evil human conspiracy. The event and its circumstances, including betrayal by His friend (Pss. 41:9; 55:12–14), were planned by God since before the world was formed and were revealed in the OT Scriptures. Nevertheless, those who brought about Jesus’ death remain responsible for their actions (“woe to that man”; cf. Acts 2:23). BACK TO MATTHEW 26:24

STUDY NOTE FOR MATTHEW 26:26–29 In the old covenant, the Passover meal commemorated Israel’s deliverance from Egypt. By transforming His last Passover meal to institute the Lord’s Supper, Jesus shows the consistent focus on redemption throughout God’s revelation. The Lord’s Supper demonstrates the essential continuity between the old and the new covenants by revealing that the true meaning of the Passover lies in the deliverance effected by Jesus’ death (1 Cor. 5:7, 8).

26:26 this is my body. In Roman Catholicism, these words are quoted in support of the doctrine of transubstantiation, which teaches that though the outward, physical attributes of the bread and wine remain unchanged, the invisible essence is transformed into the body and blood of Christ. Calvin and the other Reformers recognized that the elements represent Christ’s body and blood, while they found it difficult to come to agreement on what exactly this representation means. Jesus utters these words while physically present with His disciples, so the bread and cup that He holds are obviously distinct from, not identical to, the body in which He will soon suffer on the cross. The bread and wine are more than symbols, however, for through the Holy Spirit Jesus will come to His church to communicate tangibly the saving benefits of His grace, which are heard in the gospel (1 Cor. 10:16). See theological note “The Lord’s Supper” on p. 2032. BACK TO MATTHEW 26:26

STUDY NOTE FOR MATTHEW 26:28 my blood of the covenant. The Mosaic covenant was inaugurated with sacrificial blood that symbolized the deadly curse that would ensue if Israel were to violate its commitment to the Lord (Ex. 24:8). The new covenant prophesied by Jeremiah (Jer. 31:31–34; cf. Luke 22:17–20; 1 Cor. 11:23–25) is inaugurated by the sacrifice of Christ, who endured the curse on behalf of His unfaithful people, thereby guaranteeing their inheritance of the blessings of the covenant (Heb. 7:22; 9:15, 16; 12:24; 13:20, 21). The Lord’s Supper symbolizes and seals to believers Christ’s covenant inauguration and fulfillment in their behalf. See theological note “The Sacraments” on p. 1726. BACK TO MATTHEW 26:28

STUDY NOTE FOR MATTHEW 26:29 new with you in my Father’s kingdom. Jesus’ temporary abstinence entails the promise that His death will not be the end of His communion with His disciples, reaffirming His predictions that He will rise from the dead and return to restore their joy (16:21; 17:23; 20:19; John 14:18; 16:16–22). BACK TO MATTHEW 26:29

STUDY NOTE FOR MATTHEW 26:31 I will strike the shepherd. In the context of Zech. 13:7, the Lord strikes the shepherd, the “man who stands next to me,” and God’s “little ones” are scattered. Subsequently they are renewed and truly become God’s people. The disciples’ desertion of Jesus represents Israel’s apostasy. BACK TO MATTHEW 26:31

STUDY NOTE FOR MATTHEW 26:39 cup. See note on 20:23. Jesus is horrified at the prospect of enduring His Father’s wrath. Jesus has to face death knowing that His Father will not be with Him but against Him in the wrath of judgment.

not as I will, but as you will. In His utter innocence, Jesus is appropriately repulsed not just by the agonizing death that awaits Him but by the prospect of being identified with human sin and guilt; yet His resolve to obey the Father by completing His costly redemptive mission does not falter even at this point of utmost testing (Heb. 5:7–10; 10:5–10). BACK TO MATTHEW 26:39

STUDY NOTE FOR MATTHEW 26:41 Watch and pray. Jesus had taught His disciples to pray, “Lead us not into temptation” (6:13), but at the crucial moment, they failed to ask God for the strength to stand against Satan’s power, which was superior to theirs but not to God’s (1 Cor. 10:13; Eph. 6:10–12, 18–20). BACK TO MATTHEW 26:41

STUDY NOTE FOR MATTHEW 26:49 he kissed him. David’s lament, that a close friend with whom he had shared bread had betrayed him, is thus fulfilled (Ps. 41:9; John 13:18). BACK TO MATTHEW 26:49

STUDY NOTE FOR MATTHEW 26:52 Put your sword back into its place. Jesus does not bring His kingdom with force, as earthly kings do (John 18:36). Compare David’s rebuke to a loyal defender, Abishai (2 Sam. 16:9–12). BACK TO MATTHEW 26:52

STUDY NOTE FOR MATTHEW 26:53, 54 twelve legions of angels. Since God had protected Israel (Ex. 14:19, 20; Ps. 34:7) and ancient prophets such as Elisha (2 Kin. 6:17) with His angels, surely the beloved Son could request such defenders from His Father if it had been consistent with His fulfillment of God’s plan revealed in “the Scriptures.” BACK TO MATTHEW 26:53

26:54, 56 be fulfilled. Jesus knows that the Scriptures prophesying salvation through His death must be fulfilled (Luke 22:37). Some commentators suggest that Zech. 13:7 is still in view (v. 31), since at this point “the disciples left him and fled,” scattered like sheep. Jesus is probably referring broadly to His death and resurrection (see Luke 24:44–46). BACK TO MATTHEW 26:54, 56

STUDY NOTE FOR MATTHEW 26:59–61 The Sanhedrin had difficulty finding false witnesses whose testimonies coincided with and supported a verdict that would justify execution. Finally they used a charge based on a distortion of something Jesus had said (John 2:19), which they construed as a prophecy of the destruction of the temple complex on Mount Zion (see Matt. 24:1, 2, 15) and blasphemy against God Himself (see Acts 6:11–14). The numerous irregularities in this trial are not evidence of historical unreliability but of the extreme and desperate actions that the Jewish leaders took to rid themselves of Jesus. The testimony of the “witnesses” about Jesus’ statement is false for at least two reasons: (1) Their statement obviously intends that Jesus was speaking about the literal architectural temple of Israel that He would purportedly destroy and rebuild. But in the true testimony in John 2:19–22, Jesus affirms that His body is the temple that will be destroyed and which He Himself will raise up. (2) Also, according to John 2:19–22, Jesus did not say that He would destroy the temple but that the Jews would destroy the temple, which is His own person. BACK TO MATTHEW 26:59

STUDY NOTE FOR MATTHEW 26:63 Jesus remained silent. The suffering servant was silent like a lamb led to slaughter (Is. 53:7). His calm refusal to defend Himself against false accusations will later astonish the Roman governor (Matt. 27:14).

I adjure you. Jesus does not answer, and Caiaphas invokes the presence of God to force Him to respond: Does Jesus claim to be the Messiah sent from God? BACK TO MATTHEW 26:63

STUDY NOTE FOR MATTHEW 26:64 You have said so. Jesus’ answer is affirmative though indirect, probably because the high priest’s understanding of the Messiah’s role is so different from the role Jesus actually fulfills. Jesus responds in the same way to a similar question from Pilate in 27:11.

from now on you will see. Jesus probably speaks of the process of exaltation to the right hand of the Father that begins with His humiliation and death. The Jewish leaders will soon “see” in the resurrection reports of the soldiers (28:11–15) and Stephen’s eyewitness testimony of the majesty of the exalted Christ (Acts 7:56) that the one whom they had killed is the Messiah He claimed to be. At Pentecost some fifty days later, the descent of the Spirit, which enables believers to proclaim God’s mighty works in the tongues of the nations, will give evidence of Jesus’ heavenly enthronement (Acts 2:6–11, 32, 33). BACK TO MATTHEW 26:64

STUDY NOTE FOR MATTHEW 26:69–75 Peter’s three denials, predicted by Jesus (vv. 34, 35), are recorded in all four Gospels (Mark 14:66–72; Luke 22:54–62; John 18:15–18, 25–27), although the accounts differ in certain details. Peter’s oaths (vv. 72, 74) mean that he appealed to God to witness to something that was not true (see 5:33–37; Ex. 20:7). The fact that all the Gospels record this incident shows how deeply it impressed the mind of the early church. It is a testimony to both human weakness and the greatness of God’s mercy, for Jesus restores and uses Peter despite his shameful failure (Luke 22:31, 32; John 21:15–19). BACK TO MATTHEW 26:69

STUDY NOTES FOR MATTHEW 27

STUDY NOTE FOR MATTHEW 27:3 changed his mind. Judas’s remorse is not the same as repentance (3:2 note). Paul contrasts godly grief that “produces a repentance that leads to salvation without regret” with “worldly grief” that “produces death” (2 Cor. 7:10). Judas’s regret, devoid of faith in God’s mercy, is very different from the repentant grief that brings Peter to restoration through repentance (26:75). BACK TO MATTHEW 27:3

STUDY NOTE FOR MATTHEW 27:4 They cannot claim indifference to the question of “innocent blood” for which they paid the price (26:15), as they acknowledge in deciding not to return the funds to the temple treasury (27:6). This attempt at passing responsibility is no more effective than Pilate’s in v. 24. BACK TO MATTHEW 27:4

STUDY NOTE FOR MATTHEW 27:5 hanged himself. See note on Acts 1:18. BACK TO MATTHEW 27:5

STUDY NOTE FOR MATTHEW 27:9 spoken by ... Jeremiah. Most of the words in the quotation are from Zech. 11:12, 13, but the content is also closely related to Jer. 19:1–13, a prophecy of judgment for the shedding of innocent blood (Jer. 19:4). Jeremiah twice speaks of a potter (Jer. 19:1, 11), and Matthew’s “Field of Blood” recalls his designation of Tophet as the “Valley of Slaughter” (Jer. 19:6), which also was to become a burial ground (Jer. 19:11). The actions of Judas and the priests are a fulfillment of the judgment prophecies of Zechariah and Jeremiah. BACK TO MATTHEW 27:9

STUDY NOTE FOR MATTHEW 27:11 You have said so. Jesus again (26:64) affirms the truth that He is king of the Jews, making Pilate a witness to His identity while suggesting that the governor’s understanding of the title may be incomplete at best. BACK TO MATTHEW 27:11

STUDY NOTE FOR MATTHEW 27:14 Jesus’ silence fulfills Is. 53:7. See note on 26:63. BACK TO MATTHEW 27:14

STUDY NOTE FOR MATTHEW 27:19 a dream. Unlike the dreams associated with Jesus’ birth (1:20; 2:12, 13, 19, 22), the nightmare suffered by Pilate’s wife is not explicitly said to have been sent by God. Yet the implication is that God has shown this Gentile woman Jesus’ innocence, and therefore Pilate should listen and learn from her dream and testimony that Jesus is a righteous man. BACK TO MATTHEW 27:19

STUDY NOTE FOR MATTHEW 27:25 His blood be on us. When Pilate seems reluctant to act, the people are not afraid to say that they will take the responsibility themselves. Their guilt, and that of Pilate and Judas, is not determined by them but by God (cf. Acts 4:27). According to Ezekiel, descendants do not share the guilt of their parents unless they cooperate in their sins (Ezek. 18:20; cf. Acts 2:23, 39). BACK TO MATTHEW 27:25

STUDY NOTE FOR MATTHEW 27:26 scourged. The Roman scourge was a multi-stranded whip with bits of bone tied to the ends. Prisoners often died from this punishment. BACK TO MATTHEW 27:26

STUDY NOTE FOR MATTHEW 27:28 robe. Lit. “cloak,” of a Roman soldier. The cheap dye used in military uniforms apparently turned this cloth maroon, which could be called either “scarlet” (Matthew) or “purple” (Mark and John). The reddish cloak, crown of thorns, and reed placed in Jesus’ hand as a scepter costumes Jesus for the ceremony wherein the soldiers mock His acceptance of the title “King of the Jews.” As the Jewish authorities have ridiculed His prophetic calling (26:67), so Gentile forces ridicule His royal calling. BACK TO MATTHEW 27:28

STUDY NOTE FOR MATTHEW 27:32–37 Crucifixion was a slow and agonizing death. Nails were probably driven through the wrists rather than the palms of the hands. The weight of the suspended body made breathing difficult and painful. Involuntary efforts by the legs to ease the pressure greatly increased pain in the feet. This ordeal continued until the exhausted victim could no longer breathe and more often than not, this process took several days.

27:32 a man of Cyrene, Simon. Ordinarily, convicts were forced to carry or drag the horizontal bar of their cross to the place of execution, compounding their humiliation and suffering (10:38). After the agony and blood loss of His flogging, Jesus may have lacked the strength to do so. Mark 15:21 names Simon’s sons, probably implying that they are known to Mark’s readers, perhaps as members of the church to which that gospel was addressed (see Rom. 16:13). The naming of Simon suggests that he, too, was known to Matthew’s audience, having subsequently become a Christian. Cyrene was in Libya, northern Africa, raising the question of whether Simon was a Jew from the dispersion or a Gentile pressed into the Savior’s service. BACK TO MATTHEW 27:32

STUDY NOTE FOR MATTHEW 27:34 gall. Any of several bitter herbs; Mark mentions myrrh. Commentators often note that myrrh mixed with wine is a painkiller. But the offer of galled wine is probably not a gesture of compassion but of mockery, as in Ps. 69:21. Jesus’ thirst is certainly great at this point, but the gall makes the wine undrinkable. If He tastes anesthetic in the wine, His refusal here near the beginning of the crucifixion may be motivated by a resolution to endure its anguish with undiminished consciousness and sensitivity to pain. BACK TO MATTHEW 27:34

STUDY NOTE FOR MATTHEW 27:35 divided His garments. This action fulfills Ps. 22:18, as is made explicit in John 19:23, 24. The events surrounding the crucifixion of Jesus include numerous fulfillments of Ps. 22. BACK TO MATTHEW 27:35

STUDY NOTE FOR MATTHEW 27:37 the King of the Jews. The placard at the head of the cross specifies the crime. Pilate is insulting the Jewish leaders (Mark 15:12), but the irony of its truth would be apparent to the early church. BACK TO MATTHEW 27:37

STUDY NOTE FOR MATTHEW 27:38 The term translated “robbers” is the word Josephus uses for rebels. Mere thieves were not ordinarily crucified, so perhaps these two were conspirators in the violent insurrection led by Barabbas (Mark 15:7). BACK TO MATTHEW 27:38

STUDY NOTE FOR MATTHEW 27:40 Again note the irony. Jesus will return after three days and “rebuild” the temple of His body (John 2:19–22). Precisely because He is the Son of God, He will not come down from the cross, and in order to save others, He will not save Himself (v. 42). BACK TO MATTHEW 27:40

STUDY NOTE FOR MATTHEW 27:43 He trusts in God. Unwittingly, the mockers echo Ps. 22:8, ignoring the psalm’s forecast of God’s deliverance of the faithful sufferer (vv. 22–31). Jesus entrusts Himself to God (1 Pet. 2:23), who answers His plea for deliverance from death by His resurrection (Heb. 5:7). BACK TO MATTHEW 27:43

STUDY NOTE FOR MATTHEW 27:44 the robbers ... also reviled him. Later that afternoon, one repents and expresses faith in Jesus, who promises him entrance into Paradise (Luke 23:40–43). BACK TO MATTHEW 27:44

STUDY NOTE FOR MATTHEW 27:45 from the sixth hour ... until the ninth hour. From noon to three p.m. BACK TO MATTHEW 27:45

STUDY NOTE FOR MATTHEW 27:46 why have you forsaken me. Jesus’ desolate cry is a fulfillment of Ps. 22:1, showing the depth of His distress as He suffers separation from His Father. Later, the apostles realize that Jesus was at this point enduring the dreadful wrath of God’s judgment on sin. This is all the more agonizing for one whose relationship with the Father is perfect in love. The cry is Aramaic, except the Hb. “Eli.” Mark gives the Aramaic “Eloi.” BACK TO MATTHEW 27:46

STUDY NOTE FOR MATTHEW 27:48, 49 The offer of sour wine to quench Jesus’ thirst fulfills Ps. 69:21 (v. 34 note). BACK TO MATTHEW 27:48, 49

STUDY NOTE FOR MATTHEW 27:50 cried out. Apparently He cries, “It is finished!” (a single word in Greek; John 19:30). BACK TO MATTHEW 27:50

STUDY NOTE FOR MATTHEW 27:51 curtain ... was torn. The curtain of the temple separates the Most Holy Place from the outer chamber, in which priests serve daily. This curtain symbolizes God’s unapproachable holiness, since the high priest alone can pass through it, and only on the Day of Atonement (Heb. 9:7, 8). Jesus’ death is His sacrifice at the heavenly altar (Heb. 9:12, 24, 25), which opens the way for believers to approach God (Heb. 10:19, 20). Heaven has been opened through the royal priesthood and conscience-purifying sacrifice of Christ (1 Pet. 2:9).

from top to bottom. Through Jesus’ death, God Himself creates access into His presence, which formerly was sequestered in the Most Holy Place, the innermost part of Israel’s temple. Jesus has begun to become the true end-time temple even during His ministry (cf. John 2:19–22); therefore, it makes sense that His death—to which the Day of Atonement sacrifices in the Most Holy Place pointed—and His resurrection convey God’s very presence to those who trusted in Him. This presence, formerly limited to Israel’s old temple, even embraces Gentiles, as is evident from the Roman centurion watching at the cross, who acknowledges Jesus as “the Son of God” (27:54). BACK TO MATTHEW 27:51

STUDY NOTE FOR MATTHEW 27:52 were raised. The resurrection of the “many ... saints” apparently occurs when the temple curtain is torn and the earth shakes at Jesus’ death, although their appearance to many in Jerusalem awaited Jesus’ resurrection on the third day. This resurrection, like those performed by Jesus during His ministry (9:23, 24; John 11:41–44), anticipates the general resurrection prophesied in Dan. 12:2. Since 1 Cor. 15:23 distinguishes Christ’s resurrection as firstfruits from that of believers “at his coming,” it is likely that these saints are returned only temporarily to life in mortal bodies (only to die again) for the sake of demonstrating that Jesus’ death has inaugurated the new creation. BACK TO MATTHEW 27:52

STUDY NOTE FOR MATTHEW 27:54 Truly this was the Son of God. Although they may not have understood fully the phrase they used, these Gentile soldiers make an appropriate confession of Jesus’ identity, as Simon Peter did on behalf of the rest of the apostles (16:16 and note; see 3:17; 17:5), while the natural heirs of the covenant are deriding their Messiah. BACK TO MATTHEW 27:54

STUDY NOTE FOR MATTHEW 27:57 a rich man. Joseph’s gift of a tomb completes Jesus’ fulfillment of Is. 53:9. See note on Luke 23:50, 51. Although the disciples closest to Jesus fled at His arrest (26:56) and Peter denied knowing Jesus (26:69–75), Joseph acts as a true disciple of Jesus by arranging for His burial, as the disciples of John the Baptist did for him (14:12). BACK TO MATTHEW 27:57

STUDY NOTE FOR MATTHEW 27:62–66 Matthew includes this as background for 28:11–15 (see note).

27:62 next day. The Sabbath. See note on John 19:14. BACK TO MATTHEW 27:62

STUDY NOTES FOR MATTHEW 28

STUDY NOTE FOR MATTHEW 28:1 the first day of the week. Jesus’ resurrection implicitly sanctifies the first day of the week as the new day of worship, replacing the seventh-day Sabbath for the new covenant people of God (John 20:1, 19, 26; Acts 20:7; 1 Cor. 16:2). Early Christians referred to it as “the Lord’s day” (Rev. 1:10).

went to see the tomb. Other gospels report that they bring spices to prepare Jesus’ body for burial more adequately than was possible before the Sabbath started at sundown two days earlier (Mark 16:1; Luke 24:1). BACK TO MATTHEW 28:1

STUDY NOTE FOR MATTHEW 28:9 took hold of his feet and worshiped him. As a result of His resurrection, Jesus’ body is not subject to corruption (1 Cor. 15:42–44); however, it is material and therefore touchable (Luke 24:39–42; see John 20:17). The women’s worship of Jesus corresponds to Thomas’s confession, “My Lord and my God,” which he makes upon touching Jesus’ wounds (John 20:28). BACK TO MATTHEW 28:9

STUDY NOTE FOR MATTHEW 28:10 my brothers. Jesus calls all His disciples “my brothers” (12:49, 50; 25:40), but here the reference is to the apostles, who will soon see Him in Galilee (see Mark 16:7; Luke 24:9). BACK TO MATTHEW 28:10

STUDY NOTE FOR MATTHEW 28:11–15. Although the Jewish leaders did not believe Jesus’ predictions that He would rise on the third day, they now treat them more seriously and move to cover up what has happened. Soldiers posted to guard the tomb against Jesus’ disciples become “like dead men” in their terror when the angel of the Lord descends to remove the stone from the empty tomb of the risen, living Lord Jesus (28:3). The glorious, stunning appearance of the angel of the Lord (vv. 3, 4) appears to have had no effect on those committed to unbelief. For a price and a promise of immunity from punishment for sleeping on their watch, the soldiers readily perjure themselves. That the story of the disciples’ stealing Jesus’ body was still circulated in the days of Justin Martyr (c. 160 A.D.) suggests the Jewish leaders’ desperation to explain the indisputable fact of Jesus’ empty tomb. BACK TO MATTHEW 28:11

STUDY NOTE FOR MATTHEW 28:17 some doubted. As the women experienced both “fear and great joy” when they carried the angel’s announcement that Jesus had risen, so some among the eleven disciples respond to His unexpected but undeniable appearance with doubt (cf. Luke 24:11, 22, 23, 36–41). The initial reaction of disbelief on the part of those who will become bold eyewitnesses to Jesus’ resurrection shows that the proofs He offers are completely convincing (Acts 1:3), overwhelming their every misgiving. BACK TO MATTHEW 28:17

STUDY NOTE FOR MATTHEW 28:18 Jesus now has “all authority.” The Son of Man has come before the Ancient of Days and has received everlasting dominion over “all peoples, nations, and languages” (Dan. 7:13, 14). The last stage of history has begun, as will soon be seen and heard when Jesus pours out the Holy Spirit from His heavenly throne (Acts 2:32, 33; 26:64 note). It will not be completed until Christ comes again in glory (Rev. 1:7). BACK TO MATTHEW 28:18

STUDY NOTE FOR MATTHEW 28:19 Go therefore. The Great Commission is given on Christ’s mediatorial authority. Since Christ’s dominion is universal, the gospel must go to the whole world. This commandment is the primary reason for evangelism and missions.

make disciples. As the explanatory verbs “baptizing” and “teaching” indicate, the process of making disciples includes both evangelism of unbelievers—in which they are called to repentance and faith and submission to baptism, the sign of inclusion in the new covenant—and the instruction of believers in a life conformed to Jesus’ commandments, in response to His saving grace.

nations. The same Gk. word is often translated “Gentiles.” The great promise that in Abraham all the nations will be blessed (Gen. 12:3) is ready to be fulfilled (Matt. 1:1; 8:11).

baptizing them. See note on 3:6. Those who become disciples are baptized in (lit. “into”) God’s triune name. There is one name (not “names”), and one baptism; Father, Son, and Spirit are three distinct persons in the Godhead, and these three are one God. Disciples are baptized “in” this name because they belong to God, having been brought into the new covenant that expresses the will of the triune God. See theological note “The Sacraments.” BACK TO MATTHEW 28:19

STUDY NOTE FOR MATTHEW 28:20 teaching them to observe. Disciples are not just taught what to believe but also how to obey. Jesus taught practical holiness, as Matthew showed in the Sermon on the Mount (chs. 5–7), in Jesus’ instruction on relationships among believers (ch. 18), and elsewhere.

I am with you always. Jesus was named Immanuel (“God with us”) at His birth (1:23), and now He promises to be with His disciples to the end of the age, as the Lord had promised His presence to OT figures such as Jacob (Gen. 28:15) and Joshua (Josh. 1:5–9) and to Israel as a whole (Is. 43:5). He is with them specifically in the responsibility of teaching His will to the world.

to the end of the age. As the promise of Christ’s presence extends beyond the apostles’ life spans, so the disciple-making commission first spoken to the Eleven is now entrusted to the church, which is founded on the apostles’ confession (16:16–18). BACK TO MATTHEW 28:20

FOOTNOTES FOR MATTHEW 1

1 Greek Aram; also verse 4 2 Asaph is probably an alternate spelling of Asa; some manuscripts Asa; also verse 8 3 Amos is probably an alternate spelling of Amon; some manuscripts Amon; twice in this verse 4 Greek Salathiel; twice in this verse 5 Some manuscripts of the Christ 6 That is, legally pledged to be married

FOOTNOTES FOR MATTHEW 2

1 Greek magi; also verses 7, 16 2 Or in the east; also verse 9

FOOTNOTES FOR MATTHEW 3

1 Or crying: Prepare in the wilderness 2 Some manuscripts omit to him

1 Or my Son, my (or the) Beloved

FOOTNOTES FOR MATTHEW 4

1 The Greek word anthropoi refers here to both men and women

FOOTNOTES FOR MATTHEW 5

1 Greek huioi; see Preface

1 Or house. 16 Let your light so shine before others that 2 Some manuscripts insert without cause 3 Greek says Raca to (a term of abuse) 4 Greek Gehenna; also verses 29, 30 5 Greek kodrantes, Roman copper coin (Latin quadrans) worth about 1/64 of a denarius (which was a day’s wage for a laborer)

1 Or the evil one 2 Greek chiton, a long garment worn under the cloak next to the skin 3 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to brothers or to brothers and sisters

FOOTNOTES FOR MATTHEW 6

1 Or Let your name be kept holy, or Let your name be treated with reverence 2 Or Let your kingdom come, let your will be done 3 Or our bread for tomorrow 4 Or the evil one; some manuscripts add For yours is the kingdom and the power and the glory, forever. Amen

1 Or worm; also verse 20 2 Greek mammon, a Semitic word for money or possessions 3 Or a single cubit to his stature; a cubit was about 18 inches or 45 centimeters

FOOTNOTES FOR MATTHEW 7

1 Some manuscripts For the way is wide and easy

FOOTNOTES FOR MATTHEW 8

1 Leprosy was a term for several skin diseases; see Leviticus 13 2 Greek he 3 Greek bondservant 4 Some manuscripts not even in Israel

1 Some manuscripts Gergesenes; some Gerasenes 2 Greek daimonizomai; also verse 33; elsewhere rendered oppressed by demons

FOOTNOTES FOR MATTHEW 9

3 Some manuscripts perceiving

1 Greek he 2 Some manuscripts add much, or often 3 Greek from that hour

FOOTNOTES FOR MATTHEW 10

1 Some manuscripts Lebbaeus, or Lebbaeus called Thaddaeus 2 Greek kananaios, meaning zealot

1 Leprosy was a term for several skin diseases; see Leviticus 13 2 Greek chiton, a long garment worn under the cloak next to the skin 3 Greek bondservant; also verse 25 4 Greek lacks will they malign

1 Greek Gehenna 2 Greek assarion, Roman copper coin (Latin quadrans) worth about 1/16 of a denarius (which was a day’s wage for a laborer)

FOOTNOTES FOR MATTHEW 11

3 Leprosy was a term for several skin diseases; see Leviticus 13

1 Or Why then did you go out? To see a man ... 2 Some manuscripts Why then did you go out? To see a prophet? 3 Or has been coming violently 4 Some manuscripts omit to hear 5 Some manuscripts children (compare Luke 7:35)

1 Or for so it pleased you well

FOOTNOTES FOR MATTHEW 12

1 Some manuscripts insert verse 47: Someone told him, “Your mother and your brothers are standing outside, asking to speak to you”

FOOTNOTES FOR MATTHEW 13

1 Some manuscripts add here and in verse 43 to hear

1 Or stumbles 2 Probably darnel, a wheat-like weed 3 Greek bondservants; also verse 28 4 Some manuscripts Isaiah the prophet

FOOTNOTES FOR MATTHEW 14

1 Some manuscripts his brother’s wife 2 Greek many stadia, a stadion was about 607 feet or 185 meters 3 Some manuscripts was out on the sea

1 Some manuscripts strong wind

FOOTNOTES FOR MATTHEW 15

2 Or is an offering 3 Some manuscripts law 4 Some manuscripts add of the blind 5 Greek is expelled into the latrine

1 Greek from that hour

FOOTNOTES FOR MATTHEW 16

2 Some manuscripts omit the following words to the end of verse 3

1 The Greek words for Peter and rock sound similar 2 Greek the gates of Hades 3 Or shall have been bound ... shall have been loosed

1 Or “[May God be] merciful to you, Lord!” 2 Greek stumbling block 3 The same Greek word can mean either soul or life, depending on the context; twice in this verse and twice in verse 26

FOOTNOTES FOR MATTHEW 17

4 Or my Son, my (or the) Beloved

1 Greek it 2 Greek the demon 3 Greek from that hour 4 Some manuscripts insert verse 21: But this kind never comes out except by prayer and fasting 5 Some manuscripts remained 6 Greek stater, a silver coin worth four drachmas or approximately one shekel

FOOTNOTES FOR MATTHEW 18

1 Greek causes ... to stumble; also verses 8, 9 2 Greek stumbling blocks 3 Greek Gehenna 4 Some manuscripts add verse 11: For the Son of Man came to save the lost

1 Some manuscripts your 2 Or shall have been bound ... shall have been loosed 3 Greek bondservants; also verses 28, 31 4 A talent was a monetary unit worth about twenty years’ wages for a laborer 5 Greek bondservant; also verses 27, 28, 29, 32, 33

1 A denarius was a day’s wage for a laborer 2 Greek torturers

FOOTNOTES FOR MATTHEW 19

3 Some manuscripts add and whoever marries a divorced woman commits adultery; other manuscripts except for sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery

1 Greek in the regeneration 2 Some manuscripts manifold

FOOTNOTES FOR MATTHEW 20

3 A denarius was a day’s wage for a laborer

1 Or is your eye bad because I am good? 2 Greek diakonos 3 Greek bondservant (doulos)

1 Some manuscripts omit Lord

FOOTNOTES FOR MATTHEW 21

2 Or donkey, and on a colt, 3 Some manuscripts add of God

1 Greek bondservants; also verses 35, 36 2 Greek the head of the corner 3 Some manuscripts omit verse 44

FOOTNOTES FOR MATTHEW 22

4 Greek bondservants; also verses 4, 6, 8, 10

1 Greek for you do not look at people’s faces 2 A denarius was a day’s wage for a laborer

FOOTNOTES FOR MATTHEW 23

1 Some manuscripts omit hard to bear 2 Rabbi means my teacher, or my master; also verse 8 3 Or brothers and sisters 4 Some manuscripts add here (or after verse 12) verse 14: Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for a pretense you make long prayers; therefore you will receive the greater condemnation

1 Greek Gehenna; also verse 33

1 Some manuscripts omit the son of Barachiah

FOOTNOTES FOR MATTHEW 24

1 Or stumble

1 Some manuscripts omit nor the Son 2 Greek bondservant; also verses 46, 48, 50

1 Greek bondservants

FOOTNOTES FOR MATTHEW 25

2 Or torches 3 Some manuscripts add and the bride 4 Greek bondservants; also verse 19 5 A talent was a monetary unit worth about twenty years’ wages for a laborer 6 Greek bondservant; also verses 23, 26, 30

1 Or brothers and sisters

FOOTNOTES FOR MATTHEW 26

2 Leprosy was a term for several skin diseases; see Leviticus 13

1 Some manuscripts add disciples

1 Some manuscripts insert new 2 Or keep awake; also verses 40, 41 3 Or Are you still sleeping and taking your rest? 4 Or Friend, why are you here?

1 Greek bondservant 2 Greek Sanhedrin 3 Or Have you no answer to what these men testify against you?

FOOTNOTES FOR MATTHEW 27

1 Greek he

1 Some manuscripts this righteous blood, or this righteous man’s blood 2 A Roman judicial penalty, consisting of a severe beating with a multi-lashed whip containing imbedded pieces of bone and metal 3 Greek the praetorium 4 Greek cohort; a tenth of a Roman legion, usually about 600 men

1 That is, noon 2 Or earth 3 That is, 3 P.M. 4 Or a son

1 Or Take a guard

FOOTNOTES FOR MATTHEW 28

2 Some manuscripts the Lord

1 Or into

The GOSPEL ACCORDING to

Mark

TITLE

Mark 1:1 introduces this book with “the beginning of the gospel of Jesus Christ, the Son of God.” The implication is that the whole document is a “gospel” (Gk. euangelion), a proclamation of good news. New Testament usage of euangelion suggests that this term previously described an oral announcement. Mark may have been the first to assign the title “gospel” to a written document.

Although many scholars believe the title of this gospel, “According to Mark,” is not original, it appears in all the ancient canonical lists and many ancient manuscripts. If it is a later addition, it was made very early in the history of the text.

AUTHOR

All four Gospels are thought to be anonymous, and together they provide the church an authorized, collective witness to Jesus’ person and work. Although the apostles were the primary witnesses, there is nothing inconsistent about their using fellow workers such as John Mark to put their collective and individual witness into writing. The Jerusalem church gathered for prayer in the home of John Mark’s mother (Acts 12:12). He assisted his cousin Barnabas, as well as Saul (Paul), in ministry (Acts 12:25; 13:5) but abandoned them in Pamphylia (Acts 13:13). Mark’s reasons for this abandonment are not specified, but Paul judged them unacceptable (Acts 15:37–39), although the apostle later expressed appreciation for Mark (Col. 4:10; 2 Tim. 4:11; Philem. 24).

Mark’s authorship is established by certain external considerations. In addition to the title attached to this document in ancient manuscripts and canonical lists, early church fathers such as Papias, Justin Martyr, Irenaeus, and Clement of Alexandria all affirmed in the second century that Mark wrote the second gospel. Papias refers to Mark as Peter’s “interpreter” or “translator.” Mark’s presence with Peter in Rome is implied in the greetings conveyed in 1 Pet. 5:13 from “Mark, my son” and from “she who is in Babylon” (probably the church in Rome, capital of the empire that oppressed the apostolic church, as Babylon did Judah). Another reason to accept the authenticity of Markan authorship is that in the second and third centuries of the church, books falsely claiming apostolic authorship usually claimed well-known apostles as their authors rather than a secondary, and not altogether exemplary, figure such as John Mark.

Within the text itself, a veiled indication of Mark’s connection with this gospel may be seen in an otherwise apparently irrelevant notice of a “young man” who fled, unclothed, when Jesus was arrested. Some interpreters have suggested that this embarrassing incident is Mark’s way of referring to his own presence on that occasion (14:51 note), while others see it as a reference to an anonymous eyewitness to the events in Gethsemane. Possible evidence that Mark recorded Peter’s recollection of Jesus’ words and actions is the simplified chronological order of events in Mark, which mirrors Peter’s rehearsal of those events in the book of Acts (Acts 3:13, 14; 10:36–43).

DATE AND OCCASION

If Mark was used by Matthew and Luke, it is the earliest of the Gospels and cannot be dated later than about A.D. 70. If Luke and Acts were finished around A.D. 62, when the narrative of Acts ends, Mark would be even earlier if he was the first evangelist to write. Likewise, Matthew was likely written before A.D. 70 (Introduction to Matthew: Date and Occasion); hence, if Matthew used Mark as a source, then that serves as another argument for Mark writing his gospel before the fall of Jerusalem. Beyond these considerations, an argument can be made that all the books of the New Testament were written within the lifetime of the apostolic generation.

The church fathers held that Mark was addressed to the church in Rome or in Italy generally. This is supported by Mark’s presence with Peter in Rome, by the influence of Latin in the Gk. text, and by the probable reference to members of the Roman church (15:21; cf. Rom. 16:13). The translation of Semitic terms (3:17; 5:41; 15:22) and careful explanation of Jewish customs (7:2–4; 15:42) suggest that a Gentile readership is anticipated, though not excluding Gentile converts to Judaism.

GENRE

The question of the literary genre of Mark’s gospel has occupied scholars for generations, especially in the last several centuries. The question is important because it determines the context for interpreting individual elements of the gospel. Some think the Gospels should be compared to Greek and Roman biographies that combine in one literary work both extraordinary deeds and memorable teachings. Yet the Gospels differ from such biographies, especially in the emphasis they place on the last days and death of Jesus and their silence about most of His adult life. It has been well said that the Gospels are Passion narratives with long introductions. Some believe that the Gospels are a unique type of literature corresponding to the unique Christian message.

Mark himself situates the beginning of his gospel in the Old Testament (1:1–4 and notes), and its basic point of reference is to be found there, especially in Exodus, which is a covenant document that focuses on how the covenant was inaugurated under the leadership of Moses. This focus corresponds in the Gospels to the significance of the death of Jesus, in which He shed the blood of the new covenant (14:24 and note). The rest of Exodus concerns the career of Moses, the covenant mediator; a record of the signs that God performed through him to establish the faith of God’s people in the midst of unbelieving Egypt; and a record of the covenant legislation. Jesus likewise has called forth a new people, demonstrating His authority through miracles and signs, and has given His teaching as the “new commandment” (John 13:34) of the new covenant. As a record of Jesus’ life and teachings, Mark takes its place in the history of redemption as a canonical document of the New Testament.

LITERARY FEATURES

Although Mark includes sections of Jesus’ teaching material (e.g., parables in ch. 4, things to come in ch. 13), when compared with the other Synoptic Gospels (Matthew, Luke) Mark is more heavily weighted toward narrating the mighty acts of Jesus than on preserving His words. The pace of the narration is accelerated by repetition of the adverb “immediately,” briskly bridging one miracle and interpersonal engagement by Jesus to the next. The vividness of incidents is accentuated by greater descriptive detail than we find in Matthew. For example, Mark devotes twenty-two verses to the healing of an unclean woman and the raising of Jairus’s daughter, whereas Matthew sketches both in nine (Mark 5:22–43; cf. Matt. 9:18–26). Jesus’ story advances dramatically through a blend of present- and past-tense verbs (often smoothed over in English versions), giving readers and hearers (for this gospel is especially suited to oral delivery) a sense of being present, watching through the eyes of His apostolic witnesses as Jesus inaugurates God’s kingdom.

One noteworthy feature of Mark’s narrative skill and theological strategy is the “Markan sandwich,” in which a secondary story is inserted between the opening and conclusion of another narrative. Widely recognized examples are the interruption of Jesus’ movement to the home of Jairus and his gravely ill daughter by the healing of a woman who has suffered long from a defiling flow of blood (5:21–43), Jesus’ cleansing of the temple between His cursing of the fig tree and His disciples’ discovery that it has withered (11:12–21), and the anointing of Jesus by a woman surrounded by accounts of the developing conspiracy to destroy Him (14:1–11). Between the sending out of the Twelve to preach and their return, Mark inserts the account of Herod’s execution of John the Baptist, which occurred at an earlier point in the narrative (6:7–30). See also 3:20–35 (Jesus’ family’s misunderstanding, surrounding the scribes’ accusations); 4:1–20 (the parable of the Sower, surrounding the purpose of parables); 14:17–31 (Jesus’ announcement of His disciples’ betrayal and denial, surrounding His institution of the Lord’s Supper); 14:53–72 (Peter in the high priest’s courtyard, surrounding Jesus’ trial inside); 15:40–16:8 (women at the cross and the empty tomb, surrounding Jesus’ death on the cross). In most of these sections, the movement from the “frame story” to the inserted narrative naturally reflects the flow of historical events (but not 6:7–30). Yet these “sandwiches” also serve theological purposes by inviting readers and hearers to reflect on the similarity between the pairs of stories: a woman who suffered exclusion for twelve years is saved from her living death by faith in Jesus, who will go on to raise from death a twelve-year-old girl, daughter of a community leader. The fig tree that withers in keeping with Jesus’ curse symbolizes Israel and the corrupt worship being offered in its temple, which demanded purging by the Messiah who is jealous for God’s glory among the nations.

CHARACTERISTICS AND PRIMARY THEMES

1. The purpose of the gospel. Mark’s primary purpose is to present in writing the witness of the apostles to the facts of the life, death, and resurrection of Jesus. Mark does not intend to write a full biography or even a complete account of Jesus’ public ministry. The historical record is simplified, conforming to the basic structure of gospel proclamation: the beginning of Jesus’ ministry with John the Baptist, Jesus’ public ministry in Galilee and the surrounding regions, and His final journey to Jerusalem for the sacrifice of the cross. Matthew and Luke record more of Jesus’ teaching than Mark, but Mark’s goal is to present an enlarged account of what the apostles preached about the cross of Christ (Acts 1:21, 22; 2:22–24; 1 Cor. 2:2).

2. Jesus as the true Israelite. Mark depicts Jesus as the true Israelite whose whole life demonstrates the necessity of submitting to the written Word of God (1:13 note; 12:35–37). In this, as more generally in service and in suffering (8:34–9:1), Jesus is presented and presents Himself as the model for His disciples.

3. Jesus as the Son of God. Mark presents the divinity of Jesus as Son of God and Son of Man (1:11; 2:10, 28; 3:11; 5:7; 9:7; 14:62; 15:39) shining through the ambiguous state of humiliation necessary for His earthly messianic calling. Mark also calls attention to Jesus’ desire to hide His true identity as Messiah and Son of God (the so-called “messianic secret”; see Special Issues below) from those who will inevitably misinterpret it (1:34, 44; 3:12; 5:43; 7:36, 37; 8:26, 30; 9:9).

4. The gospel as the power of God. Mark emphasizes the importance of the preaching and teaching of the gospel message, not just as theological truth but as the “power of God” (12:24; cf. Rom. 1:16) over evil and sickness (1:27; cf. 16:15–18).

5. The mission to the Gentiles. Mark shows Jesus’ interest in the Gentiles and the validity of the church’s mission to the Gentiles. This emphasis appears in the basic outline of the book, the care taken to explain Jewish terms and customs, the declaration that the temple is a “house of prayer for all the nations” (11:17), and the final confession of Christ from the mouth of a Gentile (15:39).

THEOLOGY OF MARK

Mark’s theology centers on the paradox that Christ has powerfully inaugurated God’s eschatological kingdom through the apparently shameful defeat of His cross. Jesus moves briskly through Mark’s narrative, “immediately” vanquishing demons, banishing diseases, subduing the unruly forces of nature, satisfying hunger, and silencing critics. His authoritative teaching and awe-invoking deeds implicitly answer His disciples’ question, “Who then is this, that even the wind and the sea obey him?” (4:41), fully justifying Peter’s confession at the book’s watershed account: “You are the Christ” (8:29). At the same time, this gospel profoundly contradicts the images of power projected by the Roman Empire, defining the Son of Man’s glory in terms of His costly sacrifice and the preeminence of those who lead His followers in terms of their servitude.

MARK IN THE LARGER STORY OF THE BIBLE

Like the other three gospels, Mark records the arrival of the long-promised Messiah, the Son of God, to inaugurate the kingdom of God in power. Consistent with the tradition received by Papias, this gospel seems particularly close to the oral proclamation of the good news by the apostles in the decades after Pentecost. Mark indicates from the outset that the news he has to tell fulfills God’s ancient promises by introducing John’s role as forerunner of the Lord with quotations from Old Testament prophecy. As noted in the Introduction to Matthew, the four Gospels function for the remainder of the New Testament similarly to the way the books of Moses function in relation to the rest of the Hebrew Scriptures. They narrate the inauguration of the new covenant through the work of Christ, the covenant mediator, laying the redemptive-historical foundation for the doctrinal and ethical instruction to follow in the epistles.

CHRIST IN MARK

Two titles, “Christ” and “Son of God,” appear in the opening line of Mark’s gospel, showing that announcing the true identity of Jesus is high on Mark’s agenda for putting the good news in writing. Jesus is identified as God’s Son by the Father’s voice from heaven at His baptism (1:11) and transfiguration (9:7), by demons (3:11; 5:7), and climactically by a Roman centurion at His crucifixion (15:39). His deity is demonstrated by His authority to forgive sins (2:5–11) and to still the stormy sea (4:39). Jesus typically refers to Himself as “the Son of Man” and repeatedly calls attention to the origin of this title in Daniel’s vision of a glorious representative of God’s suffering people who ascends in clouds to receive from God an eternal kingdom (8:28; 13:26; 14:62; Dan. 7:9–14). Furthermore, Jesus cites Ps. 110, observing that David’s son is also David’s Lord (12:35–37). Mark also demonstrates Jesus’ true humanity (4:38; 15:33–37) and emphasizes that the Son of Man’s purpose in entering our history is to serve and to suffer, ultimately giving His life as a ransom for many (10:45; 8:31; 9:12, 31).

HISTORY OF INTERPRETATION

For most of church history, Mark’s gospel has been regarded as an abbreviation of Matthew’s fuller account of the ministry of Jesus, from which much of Jesus’ teaching material has been omitted while certain narratives are expanded. Yet its association with the preaching ministry of Peter in the patristic tradition was respected. Since the early twentieth century, a substantial (though not unanimous) body of scholarship has argued that Mark was the first canonical gospel to have been written and was a source used by Matthew and Luke.

SPECIAL ISSUES

1. The messianic secret. Quite often, Jesus enjoins His disciples, the beneficiaries of His miracles, and even unclean spirits to keep silent about His identity and acts of power (Mark 1:24, 25, 34, 43–44: 3:12; 5:43; 7:36; 8:30; 9:9). Critical scholars once theorized that this emphasis was Mark’s attempt to reconcile traditions of Jesus as a merely human rabbi with the church’s faith in Him as divine Messiah. However, Jesus’ insistence on secrecy is part of the larger motif: God’s kingdom is arriving in such a way that only those committed to Jesus in faith can see it (4:11, 12, 26–34). The contexts of Jesus’ prohibitions against announcing His messianic identity also suggest that He had strong motives for avoiding such publicity. As the Holy One of God, Jesus refused to accept endorsement from unclean spirits who were in league with the devil, the father of lies. Also, when people disobeyed His instructions, as they often did, Jesus’ fame attracted such crowds that He could not enter them to preach and to heal (1:45). Moreover, the political-military associations of Judaism’s expectations of the Messiah made it inappropriate for Jesus to be acclaimed openly in that role until He had corrected His disciples’ misperceptions by teaching them that His impending suffering would be central to His messianic mission. It is noteworthy that Jesus issues the last two summonses to silence to His disciples immediately after Peter’s confession that He is the Christ (8:30) and the transfiguration (9:9), that is, at the point in Mark’s narrative in which Jesus begins to speak explicitly and repeatedly to His disciples about the rejection, suffering, death, and resurrection awaiting Him.

2. Mark’s ending. In several old and trustworthy manuscripts and ancient versions, this gospel concludes, surprisingly, with the statement that the women, having heard angels announce that Jesus has risen from the dead, fled from the tomb in fear and amazement, telling no one (16:8). A later (but very widespread) tradition of Greek manuscripts and ancient versions, on which the KJV was based, includes Mark 16:9–20, which features accounts of Jesus’ appearances to Mary Magdalene (cf. John 20), to two traveling disciples (cf. Luke 24), and to the Eleven; Jesus’ commissioning them to preach the gospel throughout the world (cf. Matt. 28); and references to the apostles’ surviving encounters with poisonous serpents (cf. Acts 28:3–6). Another, briefer account of Jesus’ commissioning of the apostles appears in even later and fewer manuscripts. Both versions that carry the story beyond 16:8 seem stylistically to come from a different author, perhaps motivated by a sense that it was unfitting for the gospel to close without showing Jesus risen from the dead and on the note of the women’s confusion and fear. See notes on Mark 16:8; 16:9–20.

OUTLINE OF MARK

I. PROLOGUE: PREPARATION FOR THE CHRIST, THE SON OF GOD (1:1–13)

A. Title: “The gospel of Jesus Christ, Son of God” (1:1)

B. John’s witness to the stronger one, who will baptize with Holy Spirit (1:2–8)

C. Jesus baptized, anointed by the Spirit, and acclaimed as Son by the Father (1:9–11)

D. Jesus tested in the wilderness, among wild animals (1:12–13)

II. THE DISCLOSURE OF THE CHRIST, THE SON OF GOD (1:14–8:26)

A. Early Ministry in Galilee (1:14–3:6)

1. Beginnings (1:14–20)

a. Preaching: the kingdom is near (1:14, 15)

b. Preachers: fishers of men (1:16–20)

2. Saving power at Capernaum (1:21–34)

3. Preaching and healing throughout Galilee (1:35–45)

4. Controversies with Pharisees (2:1–3:6)

a. Over sins and sinners (2:1–17)

b. Over celebration or fasting (2:18–22)

c. Over Sabbath observance (2:23–3:6)

B. Further Ministry in Galilee and Beyond (3:7–8:26)

1. Jesus with his disciples (3:7–35)

2. Parables of the kingdom (4:1–34)

3. Rescue from our enemies (4:35–5:43)

a. Destructive storm (4:35–41)

b. Demonic spirits (5:1–20)

c. Death and sickness (5:21–43)

4. Rejection in Nazareth (6:1–6)

5. The mission of the Twelve (6:7–29)

6. Provision and protection in a hostile world (6:30–56)

7. Tradition and uncleanness (7:1–23)

8. Faith, signs, blindness, and sight restored (7:24–8:26)

C. Clear Sight and Blindness Concerning Christ (8:27–9:1)

1. Peter sees Jesus as the Christ (8:27–30)

2. Peter will not see Jesus’ coming suffering (8:31–9:1)

III. THE SUFFERING OF THE CHRIST (9:2–15:47)

A. Transfiguration: Jesus Acclaimed as Son by the Father (9:2–29)

B. Christ’s Suffering and Humility (9:30–10:52)

1. Jesus’ coming suffering (9:30–32)

2. Jesus rebukes pride (9:33–50)

3. Jesus affirms marriage (10:1–12)

4. Jesus welcomes the weak and challenges the strong (10:13–31)

a. Jesus welcomes the children (10:13–16)

b. Jesus grieves the rich (10:17–31)

5. Christ’s suffering servanthood (10:32–52)

a. Jesus’ coming suffering (10:32–34)

b. James and John: leaders must be servants (10:35–45)

c. Bartimaeus: Jesus is the servant (10:46–52)

C. Ministry in Jerusalem (chs. 11–13)

1. Triumphal entry (11:1–11)

2. Judgment on unfruitful Israel symbolized and enacted (11:12–25)

3. Controversies with entrenched authorities (11:27–12:44)

4. Jesus foretells things to come (chs. 14–15)

a. The destruction of the temple and Jerusalem (13:1–23)

b. The coming of the Son of Man (13:24–37)

D. Suffering and Death in Jerusalem (chs. 14–15)

1. A woman’s devotion and a disciple’s treachery (14:1–11)

2. Passover and the blood of the covenant (14:12–31)

3. Prayer, betrayal, and arrest (14:32–52)

4. Trials and denials (14:53–15:15)

5. Mockery, crucifixion, death, and burial (15:16–47)

IV. EPILOGUE: THE RESURRECTION OF THE CHRIST (CH. 16)

JOHN THE BAPTIST PREPARES THE WAY

1  The beginning of the gospel of Jesus Christ, the Son of God. [1]

[2] As it is written in Isaiah the prophet, [2]

“Behold, I send my messenger before your face,

who will prepare your way,

3 the voice of one crying in the wilderness:

‘Prepare [3] the way of the Lord,

make his paths straight,’”

[4] John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. [5] And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, confessing their sins. [6] Now John was clothed with camel’s hair and wore a leather belt around his waist and ate locusts and wild honey. [7] And he preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. [8] I have baptized you with water, but he will baptize you with the Holy Spirit.”

THE BAPTISM OF CHRIST

The rite of water baptism performed by John the Baptist is closely linked to the sacrament of baptism instituted by Jesus as the sign of the new covenant. Though there is a continuity between the two baptisms, they must not be seen as identical.

John’s baptism, properly considered, belongs to the Old Testament. Although we read of it in the New Testament, the new covenant did not begin until after John’s ministry. It was a requirement God gave to His people, Israel. It was a baptism of preparation. John preached that the kingdom of God was at hand. He was the herald of the Messiah. The nearness of the coming kingdom of God was seen in the imminent appearance of Christ. The Messiah King was about to be made known, but the people of Israel were not ready for Him. They were unprepared. They were unclean.

John’s baptism was a radical innovation. Prior to John, Gentiles converting to Judaism were required to undergo a purification rite of cleansing. With the appearance of John the Baptist, God commanded the Jews also to repent and be washed. The Jewish clergy regarded John’s requirement as heretical and insulting. It meant that John was treating Jews as if they were as unclean as Gentiles.

Jesus willingly submitted to John’s baptism, even insisting upon it (against John’s protests) because in His role as Messiah it was necessary for Jesus to submit to every requirement of God’s law for Israel. In His identification with His people, Jesus was baptized to fulfill all righteousness.

When Jesus entered the Jordan River to be baptized by John, this event marked the beginning of Jesus’ earthly ministry. Here He not only identified Himself with the sin of His people, He was also anointed by the Holy Spirit for ministry. In a sense this was Jesus’ ordination. Here He began His vocation as the Christ.

The term Christ means “anointed one.” Jesus was anointed by the Holy Spirit at His baptism and began to fulfill the role of Messiah as described by Isaiah: “The Spirit of the Lord God is upon me, because the Lord has anointed me to preach good news to the poor” (Isaiah 61:1).

THE BAPTISM OF JESUS

[9] In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. [10] And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. [11] And a voice came from heaven, “You are my beloved Son; [1] with you I am well pleased.”

THE TEMPTATION OF JESUS

[12] The Spirit immediately drove him out into the wilderness. [13] And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were ministering to him.

JESUS BEGINS HIS MINISTRY

[14] Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, [15] and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

JESUS CALLS THE FIRST DISCIPLES

[16] Passing alongside the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen. [17] And Jesus said to them, “Follow me, and I will make you become fishers of men.” [1] 18 And immediately they left their nets and followed him. [19] And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets. [20] And immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him.

JESUS HEALS A MAN WITH AN UNCLEAN SPIRIT

21 And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and was teaching. [22] And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes. 23 And immediately there was in their synagogue a man with an unclean spirit. And he cried out, [24] “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are— the Holy One of God.” [25] But Jesus rebuked him, saying, “Be silent, and come out of him!” 26 And the unclean spirit, convulsing him and crying out with a loud voice, came out of him. 27 And they were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him.” 28 And at once his fame spread everywhere throughout all the surrounding region of Galilee.

JESUS HEALS MANY

[29] And immediately he [2] left the synagogue and entered the house of Simon and Andrew, with James and John. [30] Now Simon’s mother-in-law lay ill with a fever, and immediately they told him about her. 31 And he came and took her by the hand and lifted her up, and the fever left her, and she began to serve them.

[32] That evening at sundown they brought to him all who were sick or oppressed by demons. 33 And the whole city was gathered together at the door. [34] And he healed many who were sick with various diseases, and cast out many demons. And he would not permit the demons to speak, because they knew him.

JESUS PREACHES IN GALILEE

[35] And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there he prayed. 36 And Simon and those who were with him searched for him, 37 and they found him and said to him, “Everyone is looking for you.” [38] And he said to them, “Let us go on to the next towns, that I may preach there also, for that is why I came out.” 39 And he went throughout all Galilee, preaching in their synagogues and casting out demons.

JESUS CLEANSES A LEPER

[40] And a leper [1] came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.” [41] Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” 42 And immediately the leprosy left him, and he was made clean. [43] And Jesus [2] sternly charged him and sent him away at once, [44] and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” [45] But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in desolate places, and people were coming to him from every quarter.

JESUS HEALS A PARALYTIC

2  And when he returned to Capernaum after some days, it was reported that he was at home. 2 And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. 3 And they came, bringing to him a paralytic carried by four men. [4] And when they could not get near him because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay. [5] And when Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” 6 Now some of the scribes were sitting there, questioning in their hearts, 7 “Why does this man speak like that? He is blaspheming! Who can forgive sins but God alone?” 8 And immediately Jesus, perceiving in his spirit that they thus questioned within themselves, said to them, “Why do you question these things in your hearts? [9] Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your bed and walk’? [10] But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the paralytic— 11 “I say to you, rise, pick up your bed, and go home.” 12 And he rose and immediately picked up his bed and went out before them all, so that they were all amazed and glorified God, saying, “We never saw anything like this!”

JESUS CALLS LEVI

13 He went out again beside the sea, and all the crowd was coming to him, and he was teaching them. [14] And as he passed by, he saw Levi the son of Alphaeus sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him.

[15] And as he reclined at table in his house, many tax collectors and sinners were reclining with Jesus and his disciples, for there were many who followed him. [16] And the scribes of [1] the Pharisees, when they saw that he was eating with sinners and tax collectors, said to his disciples, “Why does he eat [2] with tax collectors and sinners?” [17] And when Jesus heard it, he said to them, “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners.”

A QUESTION ABOUT FASTING

[18] Now John’s disciples and the Pharisees were fasting. And people came and said to him, “Why do John’s disciples and the disciples of the Pharisees fast, but your disciples do not fast?” [19] And Jesus said to them, “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. [20] The days will come when the bridegroom is taken away from them, and then they will fast in that day. [21] No one sews a piece of unshrunk cloth on an old garment. If he does, the patch tears away from it, the new from the old, and a worse tear is made. [22] And no one puts new wine into old wineskins. If he does, the wine will burst the skins—and the wine is destroyed, and so are the skins. But new wine is for fresh wineskins.” [3]

JESUS IS LORD OF THE SABBATH

[23] One Sabbath he was going through the grainfields, and as they made their way, his disciples began to pluck heads of grain. 24 And the Pharisees were saying to him, “Look, why are they doing what is not lawful on the Sabbath?” [25] And he said to them, “Have you never read what David did, when he was in need and was hungry, he and those who were with him: [26] how he entered the house of God, in the time of [1] Abiathar the high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?” 27 And he said to them, “The Sabbath was made for man, not man for the Sabbath. [28] So the Son of Man is lord even of the Sabbath.”

A MAN WITH A WITHERED HAND

3  Again he entered the synagogue, and a man was there with a withered hand. [2] And they watched Jesus, [2] to see whether he would heal him on the Sabbath, so that they might accuse him. 3 And he said to the man with the withered hand, “Come here.” [4] And he said to them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent. 5 And he looked around at them with anger, grieved at their hardness of heart, and said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. [6] The Pharisees went out and immediately held counsel with the Herodians against him, how to destroy him.

A GREAT CROWD FOLLOWS JESUS

[7] Jesus withdrew with his disciples to the sea, and a great crowd followed, from Galilee and Judea 8 and Jerusalem and Idumea and from beyond the Jordan and from around Tyre and Sidon. When the great crowd heard all that he was doing, they came to him. 9 And he told his disciples to have a boat ready for him because of the crowd, lest they crush him, 10 for he had healed many, so that all who had diseases pressed around him to touch him. [11] And whenever the unclean spirits saw him, they fell down before him and cried out, “You are the Son of God.” [12] And he strictly ordered them not to make him known.

THE TWELVE APOSTLES

[13] And he went up on the mountain and called to him those whom he desired, and they came to him. [14] And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach 15 and have authority to cast out demons. 16 He appointed the twelve: Simon (to whom he gave the name Peter); 17 James the son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); [18] Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot, [1] [19] and Judas Iscariot, who betrayed him.

20 Then he went home, and the crowd gathered again, so that they could not even eat. [21] And when his family heard it, they went out to seize him, for they were saying, “He is out of his mind.”

THE UNFORGIVABLE SIN

That the Bible describes one sin as “unforgivable” sparks fear in the hearts of those who worry that perhaps they have committed it. Although the gospel freely offers forgiveness to all who repent of their sins, there is a limit reached at the door of this one crime. The unforgivable or unpardonable sin of which Jesus warned is identified as blasphemy against the Holy Spirit. Jesus declared that this sin cannot be forgiven either in the present or in the future:

Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come (Matthew 12:31–32).

Various attempts have been made to identify the specific crime that is unforgivable. It has been assigned to such grievous crimes as murder or adultery. However, though both of these sins are clearly heinous sins against God, the Scripture makes it clear that they may be forgiven if earnest repentance is made. David, for example, was guilty of both of them, yet he was restored to grace.

Frequently the unforgivable sin is identified with persistent and final unbelief in Christ. Since death brings the end of a person’s opportunity to repent of sin and embrace Christ, the finality of unbelief brings the consequence of the termination of hope of forgiveness.

Though persistent and final unbelief does bring about such consequences it does not adequately explain Jesus’ warning concerning blasphemy against the Holy Spirit. Blasphemy is something one does with the mouth or the pen. It involves words.

Though any form of blasphemy is a serious assault on the character of God, it is usually regarded as forgivable. When Jesus warned of the unforgivable sin, it was in the context of His accusers’ declaring that He was in league with Satan. His warning was sober and frightening. Yet, on the cross Jesus prayed for the forgiveness of those who blasphemed against Him on the grounds of their ignorance, “Father, forgive them, for they know not what they do” (Luke 23:34).

If, however, people are enlightened by the Holy Spirit to the degree that they know Jesus is truly the Christ, and then they accuse Him of being satanic, they have committed a sin for which there is no pardon. Christians left to their own devices are capable of committing the unpardonable sin, but we are confident that God in His preserving grace will restrain His elect from ever committing such a sin. When earnest Christians are fearful that perhaps they have actually committed this sin, it is probably an indication that they haven’t. Those who do commit such a sin would be so hardened of heart and abandoned in their sin as to feel no remorse for it.

Even in a pagan, secularized culture like our own, people seem to be reluctant to go too far in their blasphemy against God and Christ. Though the name of Christ is dragged through the mud as a common curse word and the gospel is ridiculed by irreverent jokes and comments, people still seem constrained to avoid linking Jesus with Satan.

Though the occult and Satanism provide a context of perilous danger for the commission of the unpardonable sin, if radical blasphemy occurs here it may still be forgiven because it is committed in ignorance by those unenlightened by the Holy Spirit.

BLASPHEMY AGAINST THE HOLY SPIRIT

[22] And the scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “by the prince of demons he casts out the demons.” [23] And he called them to him and said to them in parables, “How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house will not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end. 27 But no one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. Then indeed he may plunder his house.

28 “Truly, I say to you, all sins will be forgiven the children of man, and whatever blasphemies they utter, [29] but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”— 30 for they were saying, “He has an unclean spirit.”

JESUS’ MOTHER AND BROTHERS

[31] And his mother and his brothers came, and standing outside they sent to him and called him. 32 And a crowd was sitting around him, and they said to him, “Your mother and your brothers [1] are outside, seeking you.” 33 And he answered them, “Who are my mother and my brothers?” 34 And looking about at those who sat around him, he said, “Here are my mother and my brothers! [35] For whoever does the will of God, he is my brother and sister and mother.”

THE PARABLE OF THE SOWER

4  Again he began to teach beside the sea. And a very large crowd gathered about him, so that he got into a boat and sat in it on the sea, and the whole crowd was beside the sea on the land. [2] And he was teaching them many things in parables, and in his teaching he said to them: [3] “Listen! Behold, a sower went out to sow. 4 And as he sowed, some seed fell along the path, and the birds came and devoured it. 5 Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil. 6 And when the sun rose, it was scorched, and since it had no root, it withered away. 7 Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. 8 And other seeds fell into good soil and produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold.” [9] And he said, “He who has ears to hear, let him hear.”

THE PURPOSE OF THE PARABLES

[10] And when he was alone, those around him with the twelve asked him about the parables. [11] And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, 12 so that

“they may indeed see but not perceive,

and may indeed hear but not understand,

lest they should turn and be forgiven.”

[13] And he said to them, “Do you not understand this parable? How then will you understand all the parables? [14] The sower sows the word. 15 And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. 16 And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it with joy. 17 And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away. [1] 18 And others are the ones sown among thorns. They are those who hear the word, [19] but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful. 20 But those that were sown on the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold.”

A LAMP UNDER A BASKET

21 And he said to them, “Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? [22] For nothing is hidden except to be made manifest; nor is anything secret except to come to light. 23 If anyone has ears to hear, let him hear.” [24] And he said to them, “Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you. [25] For to the one who has, more will be given, and from the one who has not, even what he has will be taken away.”

THE PARABLE OF THE SEED GROWING

26 And he said, “The kingdom of God is as if a man should scatter seed on the ground. 27 He sleeps and rises night and day, and the seed sprouts and grows; he knows not how. 28 The earth produces by itself, first the blade, then the ear, then the full grain in the ear. 29 But when the grain is ripe, at once he puts in the sickle, because the harvest has come.”

THE PARABLE OF THE MUSTARD SEED

[30] And he said, “With what can we compare the kingdom of God, or what parable shall we use for it? 31 It is like a grain of mustard seed, which, when sown on the ground, is the smallest of all the seeds on earth, [32] yet when it is sown it grows up and becomes larger than all the garden plants and puts out large branches, so that the birds of the air can make nests in its shade.”

[33] With many such parables he spoke the word to them, as they were able to hear it. [34] He did not speak to them without a parable, but privately to his own disciples he explained everything.

JESUS CALMS A STORM

[35] On that day, when evening had come, he said to them, “Let us go across to the other side.” 36 And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. [37] And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling. [38] But he was in the stern, asleep on the cushion. And they woke him and said to him, “Teacher, do you not care that we are perishing?” [39] And he awoke and rebuked the wind and said to the sea, “Peace! Be still!” And the wind ceased, and there was a great calm. 40 He said to them, “Why are you so afraid? Have you still no faith?” [41] And they were filled with great fear and said to one another, “Who then is this, that even the wind and the sea obey him?”

JESUS HEALS A MAN WITH A DEMON

5  They came to the other side of the sea, to the country of the Gerasenes. [1] [2] And when Jesus [2] had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit. [3] He lived among the tombs. And no one could bind him anymore, not even with a chain, 4 for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. 5 Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones. 6 And when he saw Jesus from afar, he ran and fell down before him. [7] And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” 8 For he was saying to him, “Come out of the man, you unclean spirit!” [9] And Jesus asked him, “What is your name?” He replied, “My name is Legion, for we are many.” [10] And he begged him earnestly not to send them out of the country. 11 Now a great herd of pigs was feeding there on the hillside, 12 and they begged him, saying, “Send us to the pigs; let us enter them.” [13] So he gave them permission. And the unclean spirits came out and entered the pigs; and the herd, numbering about two thousand, rushed down the steep bank into the sea and drowned in the sea.

14 The herdsmen fled and told it in the city and in the country. And people came to see what it was that had happened. [15] And they came to Jesus and saw the demon-possessed [1] man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid. 16 And those who had seen it described to them what had happened to the demon-possessed man and to the pigs. [17] And they began to beg Jesus [2] to depart from their region. 18 As he was getting into the boat, the man who had been possessed with demons begged him that he might be with him. [19] And he did not permit him but said to him, “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” 20 And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled.

JESUS HEALS A WOMAN AND JAIRUS’S DAUGHTER

[21] And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him, and he was beside the sea. [22] Then came one of the rulers of the synagogue, Jairus by name, and seeing him, he fell at his feet 23 and implored him earnestly, saying, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well and live.” 24 And he went with him.

And a great crowd followed him and thronged about him. [25] And there was a woman who had had a discharge of blood for twelve years, 26 and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. [27] She had heard the reports about Jesus and came up behind him in the crowd and touched his garment. [28] For she said, “If I touch even his garments, I will be made well.” [29] And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease. [30] And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, “Who touched my garments?” [31] And his disciples said to him, “You see the crowd pressing around you, and yet you say, ‘Who touched me?’” [32] And he looked around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth. 34 And he said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

35 While he was still speaking, there came from the ruler’s house some who said, “Your daughter is dead. Why trouble the Teacher any further?” 36 But overhearing [1] what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.” [37] And he allowed no one to follow him except Peter and James and John the brother of James. [38] They came to the house of the ruler of the synagogue, and Jesus [2] saw a commotion, people weeping and wailing loudly. [39] And when he had entered, he said to them, “Why are you making a commotion and weeping? The child is not dead but sleeping.” [40] And they laughed at him. But he put them all outside and took the child’s father and mother and those who were with him and went in where the child was. [41] Taking her by the hand he said to her, “Talitha cumi,” which means, “Little girl, I say to you, arise.” 42 And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement. [43] And he strictly charged them that no one should know this, and told them to give her something to eat.

JESUS REJECTED AT NAZARETH

6  He went away from there and came to his hometown, and his disciples followed him. [2] And on the Sabbath he began to teach in the synagogue, and many who heard him were astonished, saying, “Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands? [3] Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him. [4] And Jesus said to them, “A prophet is not without honor, except in his hometown and among his relatives and in his own household.” [5] And he could do no mighty work there, except that he laid his hands on a few sick people and healed them. 6 And he marveled because of their unbelief.

And he went about among the villages teaching.

JESUS SENDS OUT THE TWELVE APOSTLES

[7] And he called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. [8] He charged them to take nothing for their journey except a staff—no bread, no bag, no money in their belts— 9 but to wear sandals and not put on two tunics. [1] 10 And he said to them, “Whenever you enter a house, stay there until you depart from there. [11] And if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them.” 12 So they went out and proclaimed that people should repent. 13 And they cast out many demons and anointed with oil many who were sick and healed them.

THE DEATH OF JOHN THE BAPTIST

[14] King Herod heard of it, for Jesus’ [2] name had become known. Some [3] said, “John the Baptist [4] has been raised from the dead. That is why these miraculous powers are at work in him.” [15] But others said, “He is Elijah.” And others said, “He is a prophet, like one of the prophets of old.” 16 But when Herod heard of it, he said, “John, whom I beheaded, has been raised.” [17] For it was Herod who had sent and seized John and bound him in prison for the sake of Herodias, his brother Philip’s wife, because he had married her. 18 For John had been saying to Herod, “It is not lawful for you to have your brother’s wife.” 19 And Herodias had a grudge against him and wanted to put him to death. But she could not, [20] for Herod feared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he heard him gladly.

21 But an opportunity came when Herod on his birthday gave a banquet for his nobles and military commanders and the leading men of Galilee. 22 For when Herodias’s daughter came in and danced, she pleased Herod and his guests. And the king said to the girl, “Ask me for whatever you wish, and I will give it to you.” 23 And he vowed to her, “Whatever you ask me, I will give you, up to half of my kingdom.” 24 And she went out and said to her mother, “For what should I ask?” And she said, “The head of John the Baptist.” 25 And she came in immediately with haste to the king and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.” 26 And the king was exceedingly sorry, but because of his oaths and his guests he did not want to break his word to her. 27 And immediately the king sent an executioner with orders to bring John’s [5] head. He went and beheaded him in the prison 28 and brought his head on a platter and gave it to the girl, and the girl gave it to her mother. [29] When his disciples heard of it, they came and took his body and laid it in a tomb.

JESUS FEEDS THE FIVE THOUSAND

30 The apostles returned to Jesus and told him all that they had done and taught. [31] And he said to them, “Come away by yourselves to a desolate place and rest a while.” For many were coming and going, and they had no leisure even to eat. [32] And they went away in the boat to a desolate place by themselves. 33 Now many saw them going and recognized them, and they ran there on foot from all the towns and got there ahead of them. [34] When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things. 35 And when it grew late, his disciples came to him and said, “This is a desolate place, and the hour is now late. 36 Send them away to go into the surrounding countryside and villages and buy themselves something to eat.” 37 But he answered them, “You give them something to eat.” And they said to him, “Shall we go and buy two hundred denarii [1] worth of bread and give it to them to eat?” 38 And he said to them, “How many loaves do you have? Go and see.” And when they had found out, they said, “Five, and two fish.” 39 Then he commanded them all to sit down in groups on the green grass. [40] So they sat down in groups, by hundreds and by fifties. 41 And taking the five loaves and the two fish he looked up to heaven and said a blessing and broke the loaves and gave them to the disciples to set before the people. And he divided the two fish among them all. [42] And they all ate and were satisfied. [43] And they took up twelve baskets full of broken pieces and of the fish. [44] And those who ate the loaves were five thousand men.

JESUS WALKS ON THE WATER

45 Immediately he made his disciples get into the boat and go before him to the other side, to Bethsaida, while he dismissed the crowd. 46 And after he had taken leave of them, he went up on the mountain to pray. 47 And when evening came, the boat was out on the sea, and he was alone on the land. [48] And he saw that they were making headway painfully, for the wind was against them. And about the fourth watch of the night [2] he came to them, walking on the sea. He meant to pass by them, [49] but when they saw him walking on the sea they thought it was a ghost, and cried out, [50] for they all saw him and were terrified. But immediately he spoke to them and said, “Take heart; it is I. Do not be afraid.” 51 And he got into the boat with them, and the wind ceased. And they were utterly astounded, [52] for they did not understand about the loaves, but their hearts were hardened.

JESUS HEALS THE SICK IN GENNESARET

[53] When they had crossed over, they came to land at Gennesaret and moored to the shore. 54 And when they got out of the boat, the people immediately recognized him 55 and ran about the whole region and began to bring the sick people on their beds to wherever they heard he was. [56] And wherever he came, in villages, cities, or countryside, they laid the sick in the marketplaces and implored him that they might touch even the fringe of his garment. And as many as touched it were made well.

TRADITIONS AND COMMANDMENTS

7  Now when the Pharisees gathered to him, with some of the scribes who had come from Jerusalem, [2] they saw that some of his disciples ate with hands that were defiled, that is, unwashed. [3] (For the Pharisees and all the Jews do not eat unless they wash their hands properly, [1] holding to the tradition of the elders, 4 and when they come from the marketplace, they do not eat unless they wash. [2] And there are many other traditions that they observe, such as the washing of cups and pots and copper vessels and dining couches. [3]) [5] And the Pharisees and the scribes asked him, “Why do your disciples not walk according to the tradition of the elders, but eat with defiled hands?” [6] And he said to them, “Well did Isaiah prophesy of you hypocrites, as it is written,

“‘This people honors me with their lips,

but their heart is far from me;

7 in vain do they worship me,

teaching as doctrines the commandments of men.’

[8] You leave the commandment of God and hold to the tradition of men.”

9 And he said to them, “You have a fine way of rejecting the commandment of God in order to establish your tradition! 10 For Moses said, ‘Honor your father and your mother’; and, ‘Whoever reviles father or mother must surely die.’ [11] But you say, ‘If a man tells his father or his mother, “Whatever you would have gained from me is Corban”’ (that is, given to God) [4]— 12 then you no longer permit him to do anything for his father or mother, 13 thus making void the word of God by your tradition that you have handed down. And many such things you do.”

WHAT DEFILES A PERSON

14 And he called the people to him again and said to them, “Hear me, all of you, and understand: 15 There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him.” [5] 17 And when he had entered the house and left the people, his disciples asked him about the parable. 18 And he said to them, “Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, [19] since it enters not his heart but his stomach, and is expelled?” [1] ( Thus he declared all foods clean.) [20] And he said, “What comes out of a person is what defiles him. [21] For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

THE SYROPHOENICIAN WOMAN’S FAITH

[24] And from there he arose and went away to the region of Tyre and Sidon. [2] And he entered a house and did not want anyone to know, yet he could not be hidden. 25 But immediately a woman whose little daughter had an unclean spirit heard of him and came and fell down at his feet. [26] Now the woman was a Gentile, a Syrophoenician by birth. And she begged him to cast the demon out of her daughter. [27] And he said to her, “Let the children be fed first, for it is not right to take the children’s bread and throw it to the dogs.” [28] But she answered him, “Yes, Lord; yet even the dogs under the table eat the children’s crumbs.” 29 And he said to her, “For this statement you may go your way; the demon has left your daughter.” 30 And she went home and found the child lying in bed and the demon gone.

JESUS HEALS A DEAF MAN

[31] Then he returned from the region of Tyre and went through Sidon to the Sea of Galilee, in the region of the Decapolis. 32 And they brought to him a man who was deaf and had a speech impediment, and they begged him to lay his hand on him. [33] And taking him aside from the crowd privately, he put his fingers into his ears, and after spitting touched his tongue. [34] And looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.” [35] And his ears were opened, his tongue was released, and he spoke plainly. [36] And Jesus [1] charged them to tell no one. But the more he charged them, the more zealously they proclaimed it. [37] And they were astonished beyond measure, saying, “He has done all things well. He even makes the deaf hear and the mute speak.”

JESUS FEEDS THE FOUR THOUSAND

8  In those days, when again a great crowd had gathered, and they had nothing to eat, he called his disciples to him and said to them, [2] “I have compassion on the crowd, because they have been with me now three days and have nothing to eat. 3 And if I send them away hungry to their homes, they will faint on the way. And some of them have come from far away.” [4] And his disciples answered him, “How can one feed these people with bread here in this desolate place?” 5 And he asked them, “How many loaves do you have?” They said, “Seven.” [6] And he directed the crowd to sit down on the ground. And he took the seven loaves, and having given thanks, he broke them and gave them to his disciples to set before the people; and they set them before the crowd. 7 And they had a few small fish. And having blessed them, he said that these also should be set before them. 8 And they ate and were satisfied. And they took up the broken pieces left over, seven baskets full. 9 And there were about four thousand people. And he sent them away. [10] And immediately he got into the boat with his disciples and went to the district of Dalmanutha. [2]

THE PHARISEES DEMAND A SIGN

[11] The Pharisees came and began to argue with him, seeking from him a sign from heaven to test him. 12 And he sighed deeply in his spirit and said, “Why does this generation seek a sign? Truly, I say to you, no sign will be given to this generation.” 13 And he left them, got into the boat again, and went to the other side.

THE LEAVEN OF THE PHARISEES AND HEROD

[14] Now they had forgotten to bring bread, and they had only one loaf with them in the boat. [15] And he cautioned them, saying, “Watch out; beware of the leaven of the Pharisees and the leaven of Herod.” [1] 16 And they began discussing with one another the fact that they had no bread. [17] And Jesus, aware of this, said to them, “Why are you discussing the fact that you have no bread? Do you not yet perceive or understand? Are your hearts hardened? [18] Having eyes do you not see, and having ears do you not hear? And do you not remember? 19 When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you take up?” They said to him, “Twelve.” 20 “And the seven for the four thousand, how many baskets full of broken pieces did you take up?” And they said to him, “Seven.” [21] And he said to them, “Do you not yet understand?”

JESUS HEALS A BLIND MAN AT BETHSAIDA

[22] And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him. [23] And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, “Do you see anything?” [24] And he looked up and said, “I see people, but they look like trees, walking.” 25 Then Jesus [2] laid his hands on his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly. [26] And he sent him to his home, saying, “Do not even enter the village.”

PETER CONFESSES JESUS AS THE CHRIST

[27] And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, “Who do people say that I am?” 28 And they told him, “John the Baptist; and others say, Elijah; and others, one of the prophets.” [29] And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” [30] And he strictly charged them to tell no one about him.

JESUS FORETELLS HIS DEATH AND RESURRECTION

[31] And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. [32] And he said this plainly. And Peter took him aside and began to rebuke him. [33] But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”

[34] And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life [1] will lose it, but whoever loses his life for my sake and the gospel’s will save it. 36 For what does it profit a man to gain the whole world and forfeit his soul? [37] For what can a man give in return for his soul? [38] For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

9  And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.”

THE TRANSFIGURATION

[2] And after six days Jesus took with him Peter and James and John, and led them up a high mountain by themselves. And he was transfigured before them, 3 and his clothes became radiant, intensely white, as no one [2] on earth could bleach them. [4] And there appeared to them Elijah with Moses, and they were talking with Jesus. [5] And Peter said to Jesus, “Rabbi, [1] it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.” 6 For he did not know what to say, for they were terrified. [7] And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; [2] listen to him.” 8 And suddenly, looking around, they no longer saw anyone with them but Jesus only.

[9] And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. [10] So they kept the matter to themselves, questioning what this rising from the dead might mean. 11 And they asked him, “Why do the scribes say that first Elijah must come?” [12] And he said to them, “Elijah does come first to restore all things. And how is it written of the Son of Man that he should suffer many things and be treated with contempt? [13] But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him.”

JESUS HEALS A BOY WITH AN UNCLEAN SPIRIT

14 And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them. 15 And immediately all the crowd, when they saw him, were greatly amazed and ran up to him and greeted him. 16 And he asked them, “What are you arguing about with them?” [17] And someone from the crowd answered him, “Teacher, I brought my son to you, for he has a spirit that makes him mute. 18 And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able.” [19] And he answered them, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me.” 20 And they brought the boy to him. And when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth. 21 And Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood. [22] And it has often cast him into fire and into water, to destroy him. But if you can do anything, have compassion on us and help us.” 23 And Jesus said to him, “‘If you can’! All things are possible for one who believes.” [24] Immediately the father of the child cried out [3] and said, “I believe; help my unbelief!” [25] And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, “You mute and deaf spirit, I command you, come out of him and never enter him again.” 26 And after crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, “He is dead.” [27] But Jesus took him by the hand and lifted him up, and he arose. [28] And when he had entered the house, his disciples asked him privately, “Why could we not cast it out?” [29] And he said to them, “This kind cannot be driven out by anything but prayer.” [1]

HELL

We have often heard statements such as “War is hell” or “I went through hell.” These expressions are, of course, not taken literally. Rather, they reflect our tendency to use the word hell as a descriptive term for the most ghastly human experience possible. Yet no human experience in this world is actually comparable to hell. If we try to imagine the worst of all possible suffering in the here and now we have not yet stretched our imaginations to reach the dreadful reality of hell.

Hell is trivialized when it is used as a common curse word. To use the word lightly may be a halfhearted human attempt to take the concept lightly or to treat it in an amusing way. We tend to joke about things most frightening to us in a futile effort to declaw and defang them, reducing their threatening power.

There is no biblical concept more grim or terror-invoking than the idea of hell. It is so unpopular with us that few would give credence to it at all except that it comes to us from the teaching of Christ Himself. Almost all the biblical teaching about hell comes from the lips of Jesus. It is this doctrine, perhaps more than any other, that strains even the Christian’s loyalty to the teaching of Christ. Modern Christians have pushed the limits of minimizing hell in an effort to sidestep or soften Jesus’ own teaching. The Bible describes hell as a place of outer darkness, a lake of fire, a place of weeping and gnashing of teeth, a place of eternal separation from the blessings of God, a prison, a place of torment where the worm doesn’t turn or die. These graphic images of eternal punishment provoke the question, should we take these descriptions literally or are they merely symbols?

While they seem to be symbols, we must not think of them as being merely symbols. It is probable that the sinner in hell would prefer a literal lake of fire as his eternal abode to the reality of hell represented in the lake of fire image. If these images are indeed symbols, then we must conclude that the reality is worse than the symbol suggests. The function of symbols is to point beyond themselves to a higher or more intense state of actuality than the symbol itself can contain. That Jesus used the most awful symbols imaginable to describe hell is no comfort to those who see them simply as symbols.

A breath of relief is usually heard when someone declares, “Hell is a symbol for separation from God.” To be separated from God for eternity is no great threat to the impenitent person. The ungodly want nothing more than to be separated from God. Their problem in hell will not be separation from God, it will be the presence of God that will torment them. In hell, God will be present in the fullness of His divine wrath. He will be there to exercise His just punishment of the damned. They will know Him as an all-consuming fire.

No matter how we analyze the concept of hell it often sounds to us as a place of cruel and unusual punishment. If, however, we can take any comfort in the concept of hell, we can take it in the full assurance that there will be no cruelty there. It is impossible for God to be cruel. Cruelty involves inflicting a punishment that is more severe or harsh than the crime. Cruelty in this sense is unjust. God is incapable of inflicting an unjust punishment. The Judge of all the earth will surely do what is right. No innocent person will ever suffer at His hand.

Perhaps the most frightening aspect of hell is its eternality. People can endure the greatest agony if they know it will ultimately stop. In hell there is no such hope. The Bible clearly teaches that the punishment is eternal. The same word is used for both eternal life and eternal death. Punishment implies pain. Mere annihilation, which some have lobbied for, involves no pain. Jonathan Edwards, in preaching on Revelation 6:15–16 said, “Wicked men will hereafter earnestly wish to be turned to nothing and forever cease to be that they may escape the wrath of God.”

Hell, then, is an eternity before the righteous, ever-burning wrath of God, a suffering torment from which there is no escape and no relief. Understanding this is crucial to our drive to appreciate the work of Christ and to preach His gospel.

JESUS AGAIN FORETELLS DEATH, RESURRECTION

30 They went on from there and passed through Galilee. And he did not want anyone to know, [31] for he was teaching his disciples, saying to them, “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise.” 32 But they did not understand the saying, and were afraid to ask him.

WHO IS THE GREATEST?

[33] And they came to Capernaum. And when he was in the house he asked them, “What were you discussing on the way?” [34] But they kept silent, for on the way they had argued with one another about who was the greatest. [35] And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.” [36] And he took a child and put him in the midst of them, and taking him in his arms, he said to them, 37 “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.”

ANYONE NOT AGAINST US IS FOR US

[38] John said to him, “Teacher, we saw someone casting out demons in your name, [1] and we tried to stop him, because he was not following us.” 39 But Jesus said, “Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me. [40] For the one who is not against us is for us. [41] For truly, I say to you, whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward.

TEMPTATIONS TO SIN

[42] “Whoever causes one of these little ones who believe in me to sin, [2] it would be better for him if a great millstone were hung around his neck and he were thrown into the sea. [43] And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, [3] to the unquenchable fire. [4] 45 And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. 47 And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, 48 ‘where their worm does not die and the fire is not quenched.’ [49] For everyone will be salted with fire. [1] [50] Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.”

TEACHING ABOUT DIVORCE

10  And he left there and went to the region of Judea and beyond the Jordan, and crowds gathered to him again. And again, as was his custom, he taught them.

[2] And Pharisees came up and in order to test him asked, “Is it lawful for a man to divorce his wife?” 3 He answered them, “What did Moses command you?” 4 They said, “Moses allowed a man to write a certificate of divorce and to send her away.” 5 And Jesus said to them, “Because of your hardness of heart he wrote you this commandment. [6] But from the beginning of creation, ‘God made them male and female.’ 7 ‘Therefore a man shall leave his father and mother and hold fast to his wife, [1] [8] and the two shall become one flesh.’ So they are no longer two but one flesh. 9 What therefore God has joined together, let not man separate.”

DIVORCE

The question of divorce has become urgent in a society where the incidence of divorce has reached epidemic proportions. Because of the radical proliferation of divorce and the legal and family problems it provokes, the law has moved to facilitate the process by providing for no-fault divorce. As divorce becomes easier and easier to obtain, the problem of its acceleration is exacerbated.

The Bible is not so superficial about divorce. Jesus’ teaching on the subject is delivered in the context of a first-century debate between rabbinic schools. There was an ongoing disagreement between liberals and conservatives about the legitimate grounds of divorce. Jesus was confronted by the issue:

And Pharisees came up to him and tested him by asking, “Is it lawful to divorce one’s wife for any cause?” He answered, “Have you not read that he who created them from the beginning made them male and female, and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? So they are no longer two but one flesh. What therefore God has joined together, let not man separate.”

We notice that when the Pharisees asked Jesus about a liberal divorce law, He immediately took them back to Scripture and God’s original institution of marriage. He stressed that marriage is intended to be for life. He underscored the union of husband and wife into one flesh that cannot be dissolved by human decrees. Only God is authorized to determine the grounds of dissolving marriage.

The debate continued:

They said to him, “Why then did Moses command one to give a certificate of divorce and to send her away?” He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery” (Matthew 19:7–9).

If we look closely at Jesus’ answer we see that He disputed the Pharisees’ understanding of Old Testament law. Moses did not “command” but allowed divorce on specified grounds. (Moses, of course, was God’s spokesman. It was God who permitted this deviation from His original intent because of the presence of sin that violates marriage.) Jesus reminded them that even this permission was given only because of sin (hardness of heart) and did not as such nullify the original intent of marriage.

Jesus then gave His own pronouncement on the matter—forbidding divorce except on the grounds of sexual immorality. His enigmatic words about remarriage and adultery must be understood in relation to invalid and illegitimate divorces. If people grant divorces where God does not, then the couple is still married in the sight of God. Therefore, remarriage of illegitimately divorced people constitutes entering into an adulterous relationship.

Later, as we said in the previous chapter, Paul extended permission to divorce in the case of the believer being abandoned by the unbeliever (1 Corinthians 7:10–15). The Westminster Confession summarizes the matter. It reads:

“In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce; and after the divorce, to marry another as if the offending party were dead. . . . Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage; yet, nothing but adultery, or such willful desertion as can no way be remedied by the church, or the civil magistrate, is cause sufficient of dissolving the bond of marriage; wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills, and discretion, in their own case” (24:5, 6).

10 And in the house the disciples asked him again about this matter. [11] And he said to them, “Whoever divorces his wife and marries another commits adultery against her, 12 and if she divorces her husband and marries another, she commits adultery.”

LET THE CHILDREN COME TO ME

[13] And they were bringing children to him that he might touch them, and the disciples rebuked them. [14] But when Jesus saw it, he was indignant and said to them, “Let the children come to me; do not hinder them, for to such belongs the kingdom of God. 15 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” [16] And he took them in his arms and blessed them, laying his hands on them.

THE RICH YOUNG MAN

[17] And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” [18] And Jesus said to him, “Why do you call me good? No one is good except God alone. [19] You know the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’” 20 And he said to him, “Teacher, all these I have kept from my youth.” [21] And Jesus, looking at him, loved him, and said to him, “You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” 22 Disheartened by the saying, he went away sorrowful, for he had great possessions.

[23] And Jesus looked around and said to his disciples, “How difficult it will be for those who have wealth to enter the kingdom of God!” 24 And the disciples were amazed at his words. But Jesus said to them again, “Children, how difficult it is [1] to enter the kingdom of God! [25] It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” [26] And they were exceedingly astonished, and said to him, [2] “Then who can be saved?” [27] Jesus looked at them and said, “With man it is impossible, but not with God. For all things are possible with God.” [28] Peter began to say to him, “See, we have left everything and followed you.” 29 Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, [30] who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. 31 But many who are first will be last, and the last first.”

JESUS FORETELLS HIS DEATH A THIRD TIME

32 And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them. And they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him, [33] saying, “See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. 34 And they will mock him and spit on him, and flog him and kill him. And after three days he will rise.”

THE REQUEST OF JAMES AND JOHN

[35] And James and John, the sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36 And he said to them, “What do you want me to do for you?” [37] And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” [38] Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” [39] And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, [40] but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” [41] And when the ten heard it, they began to be indignant at James and John. 42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever would be great among you must be your servant, [1] 44 and whoever would be first among you must be slave [2] of all. [45] For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

JESUS HEALS BLIND BARTIMAEUS

[46] And they came to Jericho. And as he was leaving Jericho with his disciples and a great crowd, Bartimaeus, a blind beggar, the son of Timaeus, was sitting by the roadside. [47] And when he heard that it was Jesus of Nazareth, he began to cry out and say, “Jesus, Son of David, have mercy on me!” 48 And many rebuked him, telling him to be silent. But he cried out all the more, “Son of David, have mercy on me!” [49] And Jesus stopped and said, “Call him.” And they called the blind man, saying to him, “Take heart. Get up; he is calling you.” 50 And throwing off his cloak, he sprang up and came to Jesus. [51] And Jesus said to him, “What do you want me to do for you?” And the blind man said to him, “Rabbi, let me recover my sight.” 52 And Jesus said to him, “Go your way; your faith has made you well.” And immediately he recovered his sight and followed him on the way.

THE TRIUMPHAL ENTRY

11  Now when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus [3] sent two of his disciples [2] and said to them, “Go into the village in front of you, and immediately as you enter it you will find a colt tied, on which no one has ever sat. Untie it and bring it. 3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it and will send it back here immediately.’” 4 And they went away and found a colt tied at a door outside in the street, and they untied it. 5 And some of those standing there said to them, “What are you doing, untying the colt?” 6 And they told them what Jesus had said, and they let them go. 7 And they brought the colt to Jesus and threw their cloaks on it, and he sat on it. [8] And many spread their cloaks on the road, and others spread leafy branches that they had cut from the fields. [9] And those who went before and those who followed were shouting, “Hosanna! Blessed is he who comes in the name of the Lord! [10] Blessed is the coming kingdom of our father David! Hosanna in the highest!”

[11] And he entered Jerusalem and went into the temple. And when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.

JESUS CURSES THE FIG TREE

12 On the following day, when they came from Bethany, he was hungry. 13 And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. [14] And he said to it, “May no one ever eat fruit from you again.” And his disciples heard it.

JESUS CLEANSES THE TEMPLE

[15] And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. [16] And he would not allow anyone to carry anything through the temple. [17] And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” [18] And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching. 19 And when evening came they [1] went out of the city.

THE LESSON FROM THE WITHERED FIG TREE

[20] As they passed by in the morning, they saw the fig tree withered away to its roots. 21 And Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.” 22 And Jesus answered them, “Have faith in God. [23] Truly, I say to you, whoever says to this mountain, ‘Be taken up and thrown into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. 24 Therefore I tell you, whatever you ask in prayer, believe that you have received [2] it, and it will be yours. [25] And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.” [1]

THE AUTHORITY OF JESUS CHALLENGED

27 And they came again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him, [28] and they said to him, “By what authority are you doing these things, or who gave you this authority to do them?” 29 Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things. [30] Was the baptism of John from heaven or from man? Answer me.” 31 And they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why then did you not believe him?’ 32 But shall we say, ‘From man’?”— they were afraid of the people, for they all held that John really was a prophet. [33] So they answered Jesus, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I do these things.”

THE PARABLE OF THE TENANTS

12  And he began to speak to them in parables. “A man planted a vineyard and put a fence around it and dug a pit for the winepress and built a tower, and leased it to tenants and went into another country. [2] When the season came, he sent a servant [2] to the tenants to get from them some of the fruit of the vineyard. 3 And they took him and beat him and sent him away empty-handed. 4 Again he sent to them another servant, and they struck him on the head and treated him shamefully. 5 And he sent another, and him they killed. And so with many others: some they beat, and some they killed. [6] He had still one other, a beloved son. Finally he sent him to them, saying, ‘They will respect my son.’ 7 But those tenants said to one another, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’ 8 And they took him and killed him and threw him out of the vineyard. [9] What will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others. [10] Have you not read this Scripture:

“‘The stone that the builders rejected

has become the cornerstone; [3]

11 this was the Lord’s doing,

and it is marvelous in our eyes’?”

[12] And they were seeking to arrest him but feared the people, for they perceived that he had told the parable against them. So they left him and went away.

PAYING TAXES TO CAESAR

[13] And they sent to him some of the Pharisees and some of the Herodians, to trap him in his talk. [14] And they came and said to him, “Teacher, we know that you are true and do not care about anyone’s opinion. For you are not swayed by appearances, [1] but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?” [15] But, knowing their hypocrisy, he said to them, “Why put me to the test? Bring me a denarius [2] and let me look at it.” 16 And they brought one. And he said to them, “Whose likeness and inscription is this?” They said to him, “Caesar’s.” [17] Jesus said to them, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” And they marveled at him.

THE SADDUCEES ASK ABOUT THE RESURRECTION

[18] And Sadducees came to him, who say that there is no resurrection. And they asked him a question, saying, [19] “Teacher, Moses wrote for us that if a man’s brother dies and leaves a wife, but leaves no child, the man [3] must take the widow and raise up offspring for his brother. 20 There were seven brothers; the first took a wife, and when he died left no offspring. 21 And the second took her, and died, leaving no offspring. And the third likewise. 22 And the seven left no offspring. Last of all the woman also died. 23 In the resurrection, when they rise again, whose wife will she be? For the seven had her as wife.”

[24] Jesus said to them, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God? [25] For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. [26] And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? [27] He is not God of the dead, but of the living. You are quite wrong.”

THE GREAT COMMANDMENT

[28] And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, “Which commandment is the most important of all?” [29] Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. 30 And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ [31] The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 32 And the scribe said to him, “You are right, Teacher. You have truly said that he is one, and there is no other besides him. [33] And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices.” [34] And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” And after that no one dared to ask him any more questions.

WHOSE SON IS THE CHRIST?

[35] And as Jesus taught in the temple, he said, “How can the scribes say that the Christ is the son of David? [36] David himself, in the Holy Spirit, declared,

“‘The Lord said to my Lord,

“Sit at my right hand,

until I put your enemies under your feet.”’

[37] David himself calls him Lord. So how is he his son?” And the great throng heard him gladly.

BEWARE OF THE SCRIBES

[38] And in his teaching he said, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces 39 and have the best seats in the synagogues and the places of honor at feasts, [40] who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.”

THE WIDOW’S OFFERING

[41] And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums. [42] And a poor widow came and put in two small copper coins, which make a penny. [1] [43] And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box. 44 For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.”

JESUS FORETELLS DESTRUCTION OF THE TEMPLE

13  And as he came out of the temple, one of his disciples said to him, “Look, Teacher, what wonderful stones and what wonderful buildings!” [2] And Jesus said to him, “Do you see these great buildings? There will not be left here one stone upon another that will not be thrown down.”

SIGNS OF THE CLOSE OF THE AGE

[3] And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, [4] “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” 5 And Jesus began to say to them, “See that no one leads you astray. [6] Many will come in my name, saying, ‘I am he!’ and they will lead many astray. [7] And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. [8] For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains.

[9] “But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them. [10] And the gospel must first be proclaimed to all nations. [11] And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. 12 And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. [13] And you will be hated by all for my name’s sake. But the one who endures to the end will be saved.

THE ABOMINATION OF DESOLATION

[14] “But when you see the abomination of desolation standing where he ought not to be ( let the reader understand), then let those who are in Judea flee to the mountains. 15 Let the one who is on the housetop not go down, nor enter his house, to take anything out, 16 and let the one who is in the field not turn back to take his cloak. 17 And alas for women who are pregnant and for those who are nursing infants in those days! 18 Pray that it may not happen in winter. [19] For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be. [20] And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days. [21] And then if anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it. [22] For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. 23 But be on guard; I have told you all things beforehand.

THE COMING OF THE SON OF MAN

[24] “But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, 25 and the stars will be falling from heaven, and the powers in the heavens will be shaken. [26] And then they will see the Son of Man coming in clouds with great power and glory. [27] And then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.

THE LESSON OF THE FIG TREE

[28] “From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. 29 So also, when you see these things taking place, you know that he is near, at the very gates. [30] Truly, I say to you, this generation will not pass away until all these things take place. [31] Heaven and earth will pass away, but my words will not pass away.

NO ONE KNOWS THAT DAY OR HOUR

[32] “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. [33] Be on guard, keep awake. [1] For you do not know when the time will come. 34 It is like a man going on a journey, when he leaves home and puts his servants [2] in charge, each with his work, and commands the doorkeeper to stay awake. 35 Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, [3] or in the morning— 36 lest he come suddenly and find you asleep. 37 And what I say to you I say to all: Stay awake.”

THE PLOT TO KILL JESUS

14  It was now two days before the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes were seeking how to arrest him by stealth and kill him, [2] for they said, “Not during the feast, lest there be an uproar from the people.”

JESUS ANOINTED AT BETHANY

[3] And while he was at Bethany in the house of Simon the leper, [4] as he was reclining at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head. 4 There were some who said to themselves indignantly, “Why was the ointment wasted like that? [5] For this ointment could have been sold for more than three hundred denarii [1] and given to the poor.” And they scolded her. [6] But Jesus said, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me. 7 For you always have the poor with you, and whenever you want, you can do good for them. But you will not always have me. [8] She has done what she could; she has anointed my body beforehand for burial. 9 And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.”

JUDAS TO BETRAY JESUS

[10] Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. 11 And when they heard it, they were glad and promised to give him money. And he sought an opportunity to betray him.

THE PASSOVER WITH THE DISCIPLES

[12] And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where will you have us go and prepare for you to eat the Passover?” [13] And he sent two of his disciples and said to them, “Go into the city, and a man carrying a jar of water will meet you. Follow him, 14 and wherever he enters, say to the master of the house, ‘The Teacher says, Where is my guest room, where I may eat the Passover with my disciples?’ 15 And he will show you a large upper room furnished and ready; there prepare for us.” 16 And the disciples set out and went to the city and found it just as he had told them, and they prepared the Passover.

[17] And when it was evening, he came with the twelve. 18 And as they were reclining at table and eating, Jesus said, “Truly, I say to you, one of you will betray me, one who is eating with me.” 19 They began to be sorrowful and to say to him one after another, “Is it I?” [20] He said to them, “It is one of the twelve, one who is dipping bread into the dish with me. [21] For the Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.”

INSTITUTION OF THE LORD’S SUPPER

[22] And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” 23 And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. [24] And he said to them, “This is my blood of the [1] covenant, which is poured out for many. [25] Truly, I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.”

JESUS FORETELLS PETER’S DENIAL

[26] And when they had sung a hymn, they went out to the Mount of Olives. [27] And Jesus said to them, “You will all fall away, for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’ [28] But after I am raised up, I will go before you to Galilee.” 29 Peter said to him, “Even though they all fall away, I will not.” [30] And Jesus said to him, “Truly, I tell you, this very night, before the rooster crows twice, you will deny me three times.” [31] But he said emphatically, “If I must die with you, I will not deny you.” And they all said the same.

JESUS PRAYS IN GETHSEMANE

32 And they went to a place called Gethsemane. And he said to his disciples, “Sit here while I pray.” [33] And he took with him Peter and James and John, and began to be greatly distressed and troubled. 34 And he said to them, “My soul is very sorrowful, even to death. Remain here and watch.” [2] 35 And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him. [36] And he said, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” [37] And he came and found them sleeping, and he said to Peter, “Simon, are you asleep? Could you not watch one hour? [38] Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” 39 And again he went away and prayed, saying the same words. 40 And again he came and found them sleeping, for their eyes were very heavy, and they did not know what to answer him. 41 And he came the third time and said to them, “Are you still sleeping and taking your rest? It is enough; the hour has come. The Son of Man is betrayed into the hands of sinners. 42 Rise, let us be going; see, my betrayer is at hand.”

BETRAYAL AND ARREST OF JESUS

[43] And immediately, while he was still speaking, Judas came, one of the twelve, and with him a crowd with swords and clubs, from the chief priests and the scribes and the elders. [44] Now the betrayer had given them a sign, saying, “The one I will kiss is the man. Seize him and lead him away under guard.” 45 And when he came, he went up to him at once and said, “Rabbi!” And he kissed him. 46 And they laid hands on him and seized him. 47 But one of those who stood by drew his sword and struck the servant [1] of the high priest and cut off his ear. [48] And Jesus said to them, “Have you come out as against a robber, with swords and clubs to capture me? [49] Day after day I was with you in the temple teaching, and you did not seize me. But let the Scriptures be fulfilled.” 50 And they all left him and fled.

A YOUNG MAN FLEES

[51] And a young man followed him, with nothing but a linen cloth about his body. And they seized him, 52 but he left the linen cloth and ran away naked.

JESUS BEFORE THE COUNCIL

[53] And they led Jesus to the high priest. And all the chief priests and the elders and the scribes came together. [54] And Peter had followed him at a distance, right into the courtyard of the high priest. And he was sitting with the guards and warming himself at the fire. 55 Now the chief priests and the whole council [2] were seeking testimony against Jesus to put him to death, but they found none. 56 For many bore false witness against him, but their testimony did not agree. [57] And some stood up and bore false witness against him, saying, [58] “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’” 59 Yet even about this their testimony did not agree. 60 And the high priest stood up in the midst and asked Jesus, “Have you no answer to make? What is it that these men testify against you?” [3] [61] But he remained silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?” [62] And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” [63] And the high priest tore his garments and said, “What further witnesses do we need? [64] You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death. [65] And some began to spit on him and to cover his face and to strike him, saying to him, “Prophesy!” And the guards received him with blows.

PETER DENIES JESUS

66 And as Peter was below in the courtyard, one of the servant girls of the high priest came, [67] and seeing Peter warming himself, she looked at him and said, “You also were with the Nazarene, Jesus.” 68 But he denied it, saying, “I neither know nor understand what you mean.” And he went out into the gateway [1] and the rooster crowed. [2] 69 And the servant girl saw him and began again to say to the bystanders, “This man is one of them.” [70] But again he denied it. And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.” [71] But he began to invoke a curse on himself and to swear, “I do not know this man of whom you speak.” 72 And immediately the rooster crowed a second time. And Peter remembered how Jesus had said to him, “Before the rooster crows twice, you will deny me three times.” And he broke down and wept. [3]

JESUS DELIVERED TO PILATE

15  And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. [2] And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 3 And the chief priests accused him of many things. [4] And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” 5 But Jesus made no further answer, so that Pilate was amazed.

PILATE DELIVERS JESUS TO BE CRUCIFIED

6 Now at the feast he used to release for them one prisoner for whom they asked. [7] And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas. 8 And the crowd came up and began to ask Pilate to do as he usually did for them. 9 And he answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he perceived that it was out of envy that the chief priests had delivered him up. 11 But the chief priests stirred up the crowd to have him release for them Barabbas instead. 12 And Pilate again said to them, “Then what shall I do with the man you call the King of the Jews?” [13] And they cried out again, “Crucify him.” 14 And Pilate said to them, “Why, what evil has he done?” But they shouted all the more, “Crucify him.” [15] So Pilate, wishing to satisfy the crowd, released for them Barabbas, and having scourged [1] Jesus, he delivered him to be crucified.

JESUS IS MOCKED

[16] And the soldiers led him away inside the palace (that is, the governor’s headquarters), [2] and they called together the whole battalion. [3] [17] And they clothed him in a purple cloak, and twisting together a crown of thorns, they put it on him. [18] And they began to salute him, “Hail, King of the Jews!” 19 And they were striking his head with a reed and spitting on him and kneeling down in homage to him. 20 And when they had mocked him, they stripped him of the purple cloak and put his own clothes on him. And they led him out to crucify him.

THE CRUCIFIXION

[21] And they compelled a passerby, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. [22] And they brought him to the place called Golgotha (which means Place of a Skull). [23] And they offered him wine mixed with myrrh, but he did not take it. [24] And they crucified him and divided his garments among them, casting lots for them, to decide what each should take. [25] And it was the third hour [4] when they crucified him. [26] And the inscription of the charge against him read, “The King of the Jews.” [27] And with him they crucified two robbers, one on his right and one on his left. [1] [29] And those who passed by derided him, wagging their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days, [30] save yourself, and come down from the cross!” [31] So also the chief priests with the scribes mocked him to one another, saying, “He saved others; he cannot save himself. 32 Let the Christ, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also reviled him.

THE DEATH OF JESUS

[33] And when the sixth hour [2] had come, there was darkness over the whole land until the ninth hour. [3] [34] And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” [35] And some of the bystanders hearing it said, “Behold, he is calling Elijah.” [36] And someone ran and filled a sponge with sour wine, put it on a reed and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” [37] And Jesus uttered a loud cry and breathed his last. [38] And the curtain of the temple was torn in two, from top to bottom. [39] And when the centurion, who stood facing him, saw that in this way he [4] breathed his last, he said, “Truly this man was the Son [5] of God!”

[40] There were also women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. [41] When he was in Galilee, they followed him and ministered to him, and there were also many other women who came up with him to Jerusalem.

JESUS IS BURIED

[42] And when evening had come, since it was the day of Preparation, that is, the day before the Sabbath, [43] Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus. [44] Pilate was surprised to hear that he should have already died. [1] And summoning the centurion, he asked him whether he was already dead. 45 And when he learned from the centurion that he was dead, he granted the corpse to Joseph. [46] And Joseph [2] bought a linen shroud, and taking him down, wrapped him in the linen shroud and laid him in a tomb that had been cut out of the rock. And he rolled a stone against the entrance of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where he was laid.

THE RESURRECTION

16  When the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, so that they might go and anoint him. 2 And very early on the first day of the week, when the sun had risen, they went to the tomb. [3] And they were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” 4 And looking up, they saw that the stone had been rolled back— it was very large. [5] And entering the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were alarmed. [6] And he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him. [7] But go, tell his disciples and Peter that he is going before you to Galilee. There you will see him, just as he told you.” [8] And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid.

[Some of the earliest manuscripts do not include 16:9–20.] [1]

JESUS APPEARS TO MARY MAGDALENE

[9] [[Now when he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 10 She went and told those who had been with him, as they mourned and wept. [11] But when they heard that he was alive and had been seen by her, they would not believe it.

JESUS APPEARS TO TWO DISCIPLES

[12] After these things he appeared in another form to two of them, as they were walking into the country. 13 And they went back and told the rest, but they did not believe them.

THE GREAT COMMISSION

[14] Afterward he appeared to the eleven themselves as they were reclining at table, and he rebuked them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen. [15] And he said to them, “Go into all the world and proclaim the gospel to the whole creation. [16] Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. [17] And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; [18] they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover.”

[19] So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. [20] And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs.]]

STUDY NOTES FOR MARK 1

STUDY NOTE FOR MARK 1:1 The beginning. Unlike Matthew and Luke, Mark does not contain an account of Jesus’ birth. The “beginning” (see Gen. 1:1; John 1:1) is identified with the ministry of John the Baptist (see Acts 1:22) and with the OT prophecies announcing John’s coming.

gospel. A term from political or personal reporting and correspondence, meaning “good news.” The Greeks used this word for events such as the birth of an emperor or a major military victory.

of Jesus Christ. This phrase can be understood as either “about Jesus Christ” or “from Jesus Christ.” The gospel is “about” Jesus, but it is also “from” Him (Rom. 1:9; 1 Cor. 9:12; 2 Cor. 10:14). The gospel of Mark claims divine authority and offers itself as the revelation of Christ through His apostles to the church (see Rev. 1:1).

Son of God. Mark presents Jesus at the beginning of the gospel as the divine, eternal Son. See notes on 13:32; 14:36; 15:39; cf. Rom. 1:3. BACK TO MARK 1:1

STUDY NOTE FOR MARK 1:2 it is written. By placing this citation of the OT here, Mark shows the organic progress of revelation under the divine Lord of history. If the OT is the gospel’s beginning and source, the gospel revealed through Jesus Christ is the final and inspired interpretation and completion of the OT message.

the prophet. See text note. The citation is a chain of texts (Ex. 23:20; Is. 40:3; Mal. 3:1) concerning messengers that God sent before John the Baptist and Christ by way of preparation, with Isaiah mentioned specifically because most of the citation is drawn from his prediction. Words drawn from the other OT passages turn the citation into a promise by God the Father to His Son to send “my messenger before your face, who will prepare your way”; this Son is then identified as “the Lord” whose way is being prepared. The references from Exodus and Malachi serve to interpret the text from Isaiah, especially since allusions and quotations from Isaiah dominate the gospel of Mark. Thus, even though Mal. 3:1 is cited first before Isaiah, it functions to explain Isaiah. Mark is concerned throughout his gospel with the second exodus prophesied by Is. 40–54. BACK TO MARK 1:2

STUDY NOTE FOR MARK 1:4 John. The OT citations locate John the Baptist in the preplanned history of God’s covenantal dealings with His people.

in the wilderness. John’s preaching in the wilderness symbolically reminds Israel of her covenantal origins in the exodus (see Jer. 2:2). The wilderness is the traditional meeting place between God and His people.

baptism of repentance. The Qumran community, which was responsible for copying and preserving the Dead Sea Scrolls, practiced ritual cleansings and baptisms. Also, converts to Judaism were baptized. John’s innovation was to require a one-time baptism of repentance for Israelites already within the covenant community. For him to require such a gesture of radical repentance is a sign of the approach of the new covenant. See note on Matt. 3:6.

for the forgiveness of sins. John does not actually bestow forgiveness of sins. Definitive forgiveness of sins belongs to the new covenant (Jer. 31:34) that the Messiah will bring. In the fourth gospel, John the Baptist testifies to Jesus as “the Lamb of God, who takes away the sin of the world!” (John 1:29). BACK TO MARK 1:4

STUDY NOTE FOR MARK 1:5 all. This is literary exaggeration, indicating that the covenant people are going out to John in a great crowd, no doubt as entire families (4:1; 6:44 and notes). BACK TO MARK 1:5

STUDY NOTE FOR MARK 1:6 camel’s hair. John’s clothing and food identify him as a classic type of OT prophet (2 Kin. 1:8; Zech. 13:4) and connect him particularly to Elijah (Mark 6:14, 15; 9:11–13). BACK TO MARK 1:6

STUDY NOTE FOR MARK 1:7 he preached. The identity of the One whom John announces and before whom he is unworthy to kneel is evident from the OT prophecies already cited. It is the “Lord” who “will suddenly come to his temple; and the messenger of the covenant,” having been preceded by God’s “messenger” (Mal. 3:1). BACK TO MARK 1:7

STUDY NOTE FOR MARK 1:8 Holy Spirit. The new covenant brings renewal to the people of God (Jer. 31:33, 34; Ezek. 37:14) through the Son and the Holy Spirit, whom the Son possesses in full measure (Is. 42:1; 61:1). The Son fulfills this role by pouring out the Spirit on the day of Pentecost (Acts 1:4, 5; 2:33). BACK TO MARK 1:8

STUDY NOTE FOR MARK 1:9 In those days. According to John 2:20, one of Jesus’ earliest acts following His baptism took place when the rebuilding of the temple was in its forty-sixth year. Since Herod began reconstruction in 19 B.C., Jesus was baptized in about A.D. 27.

baptized by John. Jesus knows this to be part of the divine plan “to fulfill all righteousness” (Matt. 3:15), by which, in His humanity, He identifies fully with the human condition and begins the process of fulfilling all of God’s commandments so that He can bear the sins of humanity as our sinless and righteous representative. See theological note “The Baptism of Christ” on previous page. BACK TO MARK 1:9

STUDY NOTE FOR MARK 1:10 immediately. This important word (sometimes translated “straightway”) is characteristic of Mark. It appears twelve times in the rest of the NT, but forty-two times in Mark. Its primary emphasis is not on speed but rather the sureness and inevitability of God’s sovereign plan, recalling the “straight” (same root as “straightway”) paths divinely prepared for Jesus’ coming and ministry (1:3).

Spirit descending. This descent of the Spirit is a sign of Jesus’ anointing as the Messiah, His recognition as the promised Davidic king (v. 8 note). Peter refers to this event when he says that “God anointed Jesus of Nazareth with the Holy Spirit and with power” (Acts 10:38). In Jesus’ baptism, as later in Christian baptism (Matt. 28:19), all three persons of the Trinity are involved. The initiative of the Father, the vicarious work of the Son, and the glorifying, enabling power of the Spirit are all revealed in this act. BACK TO MARK 1:10

STUDY NOTE FOR MARK 1:11 You are my beloved Son. The mystery of the person of Jesus finds expression in the divine declaration. He, the second person of the Godhead, is at the same time the one true and faithful Israel (Ex. 4:23), the Israel who pleases the Father and whom the Father personally and officially acknowledges as Son (Ps. 2:7; Is. 42:1). See note on v. 1. BACK TO MARK 1:11

STUDY NOTE FOR MARK 1:12 drove him. The verb “drove” is strong, giving the idea of divine and scriptural necessity. The Spirit is driving Jesus out into the “wilderness,” just as Israel, called God’s “son” (Ex. 4:23) and “baptized into Moses ... in the sea” (1 Cor. 10:2; cf. Ex. 14:13–31), was led by the Spirit in the pillars of cloud and fire (Ex. 14:19, 20) along the path of wilderness testing. BACK TO MARK 1:12

STUDY NOTE FOR MARK 1:13 forty days. Possibly a symbolic reference to the forty years of Israel’s wilderness experience (Deut. 1:3; see v. 12 note) or Moses’s forty-day fast on Mount Sinai (Ex. 34:28).

wild animals. This detail emphasizes that the wilderness is a place of curse where the devil is master (Matt. 12:43; see Eph. 2:2). Jesus enters this domain and binds the strong man (see note 3:23–27). This scene recalls the testing of Adam. Although Adam was in a garden and not threatened by wild beasts, he fell to Satan’s tempting. In the wilderness, Jesus, the second Adam, begins His defeat of the devil and His work of redemption by passing the test of filial obedience in a hostile and corrupted environment.

angels were ministering. Angels accompanied Israel in the exodus (Ex. 14:19; 23:20; 32:34; 33:2). Jesus’ experience in the wilderness is a type of the Christian’s experience in this world (Heb. 3; 4), which is experienced as Satan’s domain (Eph. 6:12). See note on 10:30. BACK TO MARK 1:13

STUDY NOTE FOR MARK 1:14 after John ... into Galilee. It is often claimed that the chronology of the first three (Synoptic) Gospels is irreconcilable with that of John for three main reasons: (1) the cleansing of the temple is placed in different periods of Jesus’ ministry (but see 11:15 note); (2) the Synoptic Gospels mention only one visit by Jesus to Jerusalem for the last week of His ministry; and (3) in John, Jesus has an early Judean ministry concurrent with that of John the Baptist (John 3:22–24), while in the Synoptic Gospels Jesus begins His ministry in Galilee. However, in saying that a Galilean ministry begins only after John the Baptist’s arrest, Mark is not denying that there was an earlier Judean ministry; it is simply not part of his story. In other words, Mark is being selective in his account and choosing to pass over certain events in His story that John includes in the fourth gospel. It is not a contradiction; it is choosing not to record certain episodes from Jesus’ life in order to focus on what Mark’s original readers most need to know. BACK TO MARK 1:14

STUDY NOTE FOR MARK 1:15 The time is fulfilled. The past times, especially of God’s acts of salvation for His people Israel, reach their climax in this present time of salvation through Jesus.

the kingdom of God is at hand. The kingdom of God is that final state of affairs in which God’s supreme reign is fully realized over the transformed universe and in the hearts of all His redeemed and glorified people. This kingdom is “at hand” in the sense that the coming of Jesus sets in motion all that will bring about its actualization. God requires repentance and belief in response to this news. See note on v. 4. BACK TO MARK 1:15

STUDY NOTE FOR MARK 1:16 Sea of Galilee. An inland lake thirteen miles (21 km) long and eight miles (13 km) wide, otherwise known in the NT as the Lake of Gennesaret (Luke 5:1) or the Sea of Tiberias (John 6:1). BACK TO MARK 1:16

STUDY NOTE FOR MARK 1:17 Follow Me ... fishers of men. Mark immediately shows Jesus choosing disciples to follow Him and to call others to Him. This first appointed ministry of the nascent church has as its primary goal seeking the lost. This emphasis on evangelism was not lost on the apostle Paul, who said, “Woe to me if I do not preach the gospel” (1 Cor. 9:16). BACK TO MARK 1:17

STUDY NOTE FOR MARK 1:19 James ... John. Jesus does not recruit His apostles and “fishers of men” from the religious intelligentsia but from ordinary walks of life. BACK TO MARK 1:19

STUDY NOTE FOR MARK 1:20 hired servants. This detail suggests a small, prosperous business. BACK TO MARK 1:20

STUDY NOTE FOR MARK 1:22 as one who had authority. Jesus’ teaching is unlike that of the scribes because it is tied to His person (2:10) and to His interpretation of Scripture (12:35–40). Note the contrast in the Sermon on the Mount: “You have heard that it was said ... but I say” (e.g., Matt. 5:21, 22). Its content is new, announcing the coming of the kingdom (v. 15) and the defeat of Satan (v. 27). BACK TO MARK 1:22

STUDY NOTE FOR MARK 1:24 What have you to do with us. This idiom distances the speaker from the person addressed. It occurs elsewhere in the NT (Mark 5:7; John 2:4) and in the OT (2 Sam. 16:10; 19:22).

Nazareth. Lit. “Nazarene.” Nazareth, west of the Sea of Galilee, is Jesus’ hometown.

to destroy us. Jesus’ mission is to destroy the works of the devil (1 John 3:8), and His exorcisms of demons from victims whom they have possessed and tormented is the beginning of God’s royal conquest to vanquish the forces of evil and death.

Holy One of God. Jesus is described this way only in this incident (cf. Luke 4:34). The demons quake in the presence of divine holiness. BACK TO MARK 1:24

STUDY NOTE FOR MARK 1:25 Be silent. This strong term emphasizes Jesus’ power to establish His kingdom in the face of evil. With the same term, which can also be rendered “be muzzled,” He will silence the stormy sea (4:39). BACK TO MARK 1:25

STUDY NOTE FOR MARK 1:29 Simon and Andrew. See v. 16.

James and John. See v. 19. BACK TO MARK 1:29

STUDY NOTE FOR MARK 1:30 Simon’s mother-in-law. Peter is married (cf. 1 Cor. 9:5), showing that marriage is normal for Christian leaders. At the same time, celibacy remains a legitimate possibility (Matt. 19:12; 1 Cor. 7:7, 8, 32). BACK TO MARK 1:30

STUDY NOTE FOR MARK 1:32 at sundown. Jesus has already healed on the Sabbath day (v. 25). On this occasion the people wait till sunset, when the Sabbath ends, to carry their sick to Jesus. BACK TO MARK 1:32

STUDY NOTE FOR MARK 1:34 many demons. The extent of demon possession in Galilee’s Jewish population (v. 32 note) is startling, though the large size of the Gentile or pagan population in Galilee must not be forgotten.

he would not permit the demons to speak. This is the first instance in Mark of what has been called the “messianic secret” (v. 43; 3:12; 4:10, 11; 5:19, where Jesus permits Gentiles to hear of Him because they will not jeopardize His mission by their acclaim; 8:30; 9:9). The revelation of Jesus as the Jewish Messiah must begin discreetly and proceed by stages so that God’s plan for the death of His Servant will not be jeopardized by any excesses of popular enthusiasm. Jesus’ aversion to publicity fulfills the profile of the Lord’s servant in Is. 42 (cf. Matt. 12:18–21). BACK TO MARK 1:34

STUDY NOTE FOR MARK 1:35 desolate place. Lit. “deserted place,” where Jesus fights His spiritual battle (v. 12; see v. 3). As with ancient Israel, it is also a type of the present Christian walk (1 Cor. 10:1–11; Heb. 13:12, 13). BACK TO MARK 1:35

STUDY NOTE FOR MARK 1:38 for that is why I came out. He has come out not only from Capernaum but also from His Father in heaven. Jesus states His program of evangelistic preaching with compelling clarity. He says in Luke 19:10, “For the Son of Man came to seek and to save the lost.” He is on the move, touring Galilee several times (v. 39; 6:6; Luke 8:1). BACK TO MARK 1:38

STUDY NOTE FOR MARK 1:40 a leper. Under the Mosaic law, certain skin diseases make a person ceremonially unclean, excluding him from communal life (Lev. 13:46). Living under the Mosaic covenant, this leper is unclean and an outcast from society. BACK TO MARK 1:40

STUDY NOTE FOR MARK 1:41 Moved with pity. Jesus’ pity and compassion will move Him not only to cleanse this outcast but also to feed the hungry (6:30–44; 8:1–10) and release a boy from demonic torment (9:22). BACK TO MARK 1:41

STUDY NOTE FOR MARK 1:43 sternly charged. See note on v. 34. The Gk. verb expresses deep emotion, even anger, as in the case of Jesus before the tomb of Lazarus (John 11:33, 38). BACK TO MARK 1:43

STUDY NOTE FOR MARK 1:44 for a proof. Jesus respects the Mosaic law as the great high priest of a line other than Aaron’s (Heb. 7:11–8:13), but He is not bound or limited by it. Although touching the leper is a violation of the laws of ritual purity (Lev. 5:3), Jesus does so as He heals him. Whereas under the law defilement is contagious, in the case of Jesus, His purity imparts cleanness to the defiled. BACK TO MARK 1:44

STUDY NOTE FOR MARK 1:45 talk freely. This is not the time for unbridled proclamation (v. 34 note), though there will come a time in the history of redemption (after the resurrection) when open preaching will be proper (Matt. 10:27; Luke 12:2, 3).

desolate places. Again, Jesus exerts the power of God’s kingdom in uninhabited wilderness areas. See notes on vv. 3, 4, 12, 35. BACK TO MARK 1:45

STUDY NOTES FOR MARK 2

STUDY NOTE FOR MARK 2:1 at home. Jesus is from Nazareth, about twenty miles (32 km) away, and Simon Peter’s house (1:29) may be serving as His home in Capernaum, a village more centrally located and with direct access to the Sea of Galilee. BACK TO MARK 2:1

STUDY NOTE FOR MARK 2:4 removed the roof. First-century houses in Galilee had flat roofs made of branches and dried clay supported by wooden beams. BACK TO MARK 2:4

STUDY NOTE FOR MARK 2:5 your sins are forgiven. Jesus’ response is extraordinary for two reasons. First, the man has come for healing of a physical disability, but Jesus speaks about the more profound defect of sin and about the radical healing of forgiveness, of which this particular physical healing is a sign. Second, Jesus claims for Himself the power to forgive sins, which in all the Bible can be attributed only to God (Ex. 34:7; Is. 1:18; see Ps. 51:4). The teachers of the law immediately accuse Jesus of “blaspheming” (v. 7; 3:29 note), a proper conclusion only if He is a mere man. BACK TO MARK 2:5

STUDY NOTE FOR MARK 2:9 Which is easier. Jesus asks the scribes to reconsider their judgment in the light of His power to heal (cf. John 5:36; 10:25, 38), which is ultimately a divine power (Ps. 41:1; Jer. 3:22; Hos. 14:4). The dilemma He poses shows that both forgiveness and instantaneous healing such as He is about to perform are far beyond human capacities but well within the power of God, “who forgives all your iniquity, who heals all your diseases” (Ps. 103:3). BACK TO MARK 2:9

STUDY NOTE FOR MARK 2:10 Son of Man. Jesus uses this phrase regularly to designate Himself, associating Himself in His ministry with the heavenly “Son of Man” of Dan. 7:13, 14 (v. 28; 8:31; 9:31; 10:33, 45; 13:26). See note on Matt. 8:20.

authority on earth. Daniel’s vision showed the heavenly exaltation of the Son of Man and will be fulfilled in Jesus’ ascension (14:62; Acts 1:9), but Jesus is already exerting the divine and kingly authority of the Son of Man’s prophesied reign in His earthly humiliation by forgiving sins on the ground of the sacrifice He will offer on the cross. BACK TO MARK 2:10

STUDY NOTE FOR MARK 2:14 Levi the son of Alphaeus. This person is named “Matthew” in the parallel account in Matt. 9:9–13. Since Matthew appears in Mark’s list of apostles (3:18) and there is no mention of Levi, it appears that Levi was also called “Matthew,” and it was by that name that he was best known in the early church.

tax booth. Tax booths were set up on highways, bridges, and canals for tolls and at the lakeside to tax fishing. See note on Luke 3:12. Tax collectors were despised by their fellow first-century Jews for their collaboration with Rome’s occupying forces and extorting higher-than-justified levies to enrich themselves dishonestly. By seeking out and enlisting Levi, Jesus demonstrates the shocking mercy of God toward the most undeserving people, even those on the margins of society (Luke 18:9–14; 19:1–10).

he rose. The radical demand of Jesus’ call and the unconditional obedience of the one who hears are thrown into sharp relief for the reader. BACK TO MARK 2:14

STUDY NOTE FOR MARK 2:15 sinners. A term of disdain used by the Pharisees for all Jews who do not follow their traditions of legal purity, both moral and ritual.

reclining with. Contact with sinners is seen as defiling Jesus, since rabbinic regulations specifically prohibit such table fellowship. On the other hand, the “sinners” will see in this a gesture of friendship and acceptance (14:20 note). BACK TO MARK 2:15

STUDY NOTE FOR MARK 2:16 Pharisees. Theological descendants of the Hasidim, a second-century B.C. movement of piety, learning, and faithfulness to the Mosaic law against Greek pagan influence. At the time of Jesus, strict observance of the law, and especially ritual purity, was regulated by a body of ethical teachings known as “the tradition of the elders” (7:3), developed by the Pharisees as an application of the law to specific situations. The difficulty of knowing this tradition and all its many subtle interpretations created a social and religious gap between a sanctimonious elite, “the righteous,” and the general population, “the sinners.” BACK TO MARK 2:16

STUDY NOTE FOR MARK 2:17 he said ... I came not. Note the clear declaration of the priority of His mission (see 1:38). There is both truth and biting irony in Jesus’ words. Tax collectors, prostitutes, and the like are indeed spiritually “sick,” but Jesus does not really intend the Pharisees to think of themselves as “healthy” (see Luke 18:9–14). Jesus is breaking down the artificial categories of legalistic, works-righteousness religion. Like the OT (Ps. 14:1–3), Jesus teaches that all are sinners (Mark 7:1–8) and that righteousness is first and foremost a gift of God to repentant sinners (Ps. 51:1–18; Luke 19:9; Rom. 3:22). BACK TO MARK 2:17

STUDY NOTE FOR MARK 2:18 fasting. The Mosaic law requires only one fast annually, on the Day of Atonement (Lev. 16:29–31; see Acts 27:9, which calls this day “the Fast”). Nevertheless, as a sign of contrition and penitence associated with prayer, fasting was a part of OT piety from the time of the judges (Judg. 20:26; 1 Kin. 21:27), sometimes becoming an empty ritual (Is. 58:3). The Pharisees and their adherents apparently fasted twice a week (Luke 18:12). Since the message of John the Baptist centered on repentance (Matt. 3:11), fasting was appropriate for his disciples. Jesus, whose own message included repentance, does not insist upon fasting as a constant practice, but does instruct His disciples about the proper spirit in which to fast (Matt. 6:16–18). BACK TO MARK 2:18

STUDY NOTE FOR MARK 2:19 Jesus said to them. The reason that Jesus gives sets Him off from all that has come before Him, for the “bridegroom” has now come, the “new” (vv. 21, 22) is present. By comparing Himself to the bridegroom, Jesus affirms the presence of the kingdom as a time for celebration, like a wedding. Jesus eats and drinks with publicans and sinners, bringing joy and salvation to them (Luke 19:6, 9). John the Baptist likewise compares Jesus to the long-awaited bridegroom whose arrival brings joy (John 3:29). BACK TO MARK 2:19

STUDY NOTE FOR MARK 2:20 will fast. The present celebration (v. 19) is provisional, for Jesus has yet to suffer and die, and “the bridegroom [will be] taken away from them.” See Acts 13:2; 14:23. BACK TO MARK 2:20

STUDY NOTE FOR MARK 2:21, 22 The images of new cloth and new wineskins again emphasize the new situation brought about by the coming of the kingdom and of its king. As symbols of unwise actions, they show the inappropriateness of fasting, a form of the old order, in this new situation. BACK TO MARK 2:21, 22

STUDY NOTE FOR MARK 2:23 One Sabbath. The problem with the legalistic reasoning by certain Pharisees is illustrated in this incident. The disciples were not stealing or doing farm work but were benefiting from a provision of the law of Moses whereby those in need were permitted to glean small amounts of grain from fields to satisfy their hunger (Lev. 23:22; Deut. 23:25). Their accusers counted even plucking the “heads of grain” as reaping, which was prohibited on the Sabbath (Ex. 34:21). BACK TO MARK 2:23

STUDY NOTE FOR MARK 2:25 Have you never read. Jesus’ question suggests an ironic criticism of their knowledge of Scripture (John 3:10; 5:39, 47). Jesus does not justify Himself by laying Scripture aside. He rather shows His understanding of its depth and its proper application to human need.

David. Executing a divine mission (1 Sam. 21:5) as the Lord’s anointed, David ate the consecrated bread normally reserved for the priests (Lev. 24:9). Jesus, as the Son of David and final Anointed One, allows His disciples to fulfill their physical needs so they might continue their mission of redemption, a work of necessity that is always lawful. BACK TO MARK 2:25

STUDY NOTE FOR MARK 2:26 Abiathar. According to 1 Sam. 21:1–6, it was Abiathar’s father, Ahimelech, who gave David the consecrated bread. However, Abiathar was certainly alive, and perhaps even present, when the incident referred to occurred. So the phrase “in the time of Abiathar” is strictly correct. Probably Jesus refers to Abiathar because he is so well known among the Jews of His day as one of David’s chief supporters. BACK TO MARK 2:26

STUDY NOTE FOR MARK 2:28 lord even of the Sabbath. (see v. 10). Jesus declares His authority as the Son of Man who brings blessings, this time as the Mediator of the OT law concerning the Sabbath. This claim is made against traditions that have turned the life-promoting fourth commandment (Ex. 20:8–11) into a burden. Since the Sabbath was instituted at creation and not only under Moses, the Lord of the Sabbath is also Lord of creation. BACK TO MARK 2:28

STUDY NOTES FOR MARK 3

STUDY NOTE FOR MARK 3:1 withered hand. This is not a life-and-death illness, the healing of which is permitted on the Sabbath by the rules of the Pharisees (v. 4 note). Jesus’ action appears to be a deliberate provocation as well as an act of mercy. BACK TO MARK 3:1

STUDY NOTE FOR MARK 3:2 they watched Jesus. The Pharisees (v. 6) make Jesus’ action a test case, as Jesus evidently wants them to do. BACK TO MARK 3:2

STUDY NOTE FOR MARK 3:4 Is it lawful. Jesus anticipates their criticism by reiterating the Sabbath teaching He began in 2:25–28. Jesus shows that the Pharisees’ interpretation of the Sabbath law is against the spirit of the commandment, which is the promotion of goodness and wholeness (2:27). The good that Jesus does in bringing redemption is required, not forbidden, by the divine law. BACK TO MARK 3:4

STUDY NOTE FOR MARK 3:6 Herodians. A nonreligious, political group supporting the dynasty of the Herods. They supported and depended upon this dynasty’s alliance with Rome. In collaborating with the Herodians, the Pharisees have moved far from the OT ideal for the people of God (see Deut. 17:15). For more on this conspiracy, see 8:15; 12:13.

how to destroy him. This early in his narrative, well before Jesus’ explicit predictions of His suffering (8:31), Mark shows readers that the cross casts its dark shadow over Christ’s earthly ministry. BACK TO MARK 3:6

STUDY NOTE FOR MARK 3:7 great crowd. The phrase is repeated twice (vv. 7, 8). Jesus’ public ministry, in spite of the opposition of the ruling elite (v. 6), is becoming a mass movement. Jesus is so crowded that He must take refuge in a small boat (v. 9). People are coming to Galilee from everywhere to hear Him. BACK TO MARK 3:7

STUDY NOTE FOR MARK 3:11 whenever the unclean spirits saw him. Although the crowds are Jewish (see 7:26–29), Jesus is constantly meeting people possessed with evil spirits. In the presence of Jesus, the true nature of the combat (Eph. 6:12) becomes evident. The demons are exposed, and they expose the true identity of Jesus, the Son of God (1:1; 15:39 and notes). BACK TO MARK 3:11

STUDY NOTE FOR MARK 3:12 strictly ordered. See 1:34, 43. BACK TO MARK 3:12

STUDY NOTE FOR MARK 3:13 those whom he desired. Mark emphasizes that the choice of the apostles has its origin in Jesus’ determined purpose. BACK TO MARK 3:13

STUDY NOTE FOR MARK 3:14 he appointed twelve. In such a context, the significance of the number twelve can hardly be missed. Jesus is setting up the constitution of the renewed Israel (Matt. 19:28).

apostles. From a Gk. verb meaning “to send,” this title designates official representatives and spokesmen who wield delegated authority on behalf of the Lord who sends them (Luke 10:16). See theological note “The Apostles” on p. 1912.

that they might be with him. A signal point of the uniqueness of the Twelve is the time they spend with the earthly Jesus, a time of preparation (Acts 1:21–22; 4:13).

preach. Again (1:14, 17) the priority is a preaching mission coupled with exorcism. The time of preparation has a markedly practical emphasis. BACK TO MARK 3:14

STUDY NOTE FOR MARK 3:18 Thaddaeus. Mark 3:16–19 and Matt. 10:2–4 list identical names for the Twelve. The parallel list in Luke 6:12–16 (see Acts 1:13) has “Judas” instead of “Thaddaeus.” A possible explanation of this difference is that Thaddaeus had a second name, Judas.

Zealot. See note on Matt. 10:4. BACK TO MARK 3:18

STUDY NOTE FOR MARK 3:19 Iscariot. Some believe that Judas was a political revolutionary because “Iscariot” may be derived from the Latin itsicarius, meaning“assassin.” More likely, the word has a Semitic origin: ish meaning “man (of),” and Kerioth, a town in Israel close to Hebron (Josh. 15:25).

who betrayed him. Another foreshadowing of Jesus’ coming suffering, in which one of His inner circle will be complicit (14:10, 11, 43–45). BACK TO MARK 3:19

STUDY NOTE FOR MARK 3:21 his family. Some interpreters identify these as Jesus’ family; others propose associates or friends (the Gk. expression is “those connected to Him”). However, the group is probably identified in v. 31 as “his mother and his brothers.”

out of his mind. The phrase expresses unbelief toward Jesus by those who are closest to Him, humanly speaking (John 7:5), although Mary’s perspective may be more complex (Luke 2:19, 51; John 2:3–5). BACK TO MARK 3:21

STUDY NOTE FOR MARK 3:22 Beelzebul. Gk. beelzeboul, the god of Ekron (2 Kin. 1:2; Matt. 10:25 note). The Pharisees use it as a name for Satan and accuse Jesus of casting out demons by the power of Satan. BACK TO MARK 3:22

STUDY NOTE FOR MARK 3:23–27 parables. See note on 4:2. This parable illustrates Jesus’ claim that the kingdom of God has come (Matt. 12:28), for one stronger than the “strong man” is here, able to bind Satan and to free people from his kingdom. The Gk. term translated “bind” reappears in Rev. 20:2–4, a vision in which Satan is bound, preventing him from continuing to deceive the nations. BACK TO MARK 3:23

STUDY NOTE FOR MARK 3:29 blasphemes against the Holy Spirit. For various forms of blasphemy, see 2:7; Ex. 22:28; Lev. 24:10–16; Ezek. 35:12, 13; John 10:33–36; Acts 6:11. The unforgivable blasphemy specified here is the act of deliberately attributing the power and the work of Jesus, who is full of the Holy Spirit, to the work of Satan. This is to equate supreme spiritual good with supreme spiritual evil, evidencing a hardened heart that is incapable of being forgiven because it is incapable of repentance and faith. See theological note “The Unforgivable Sin” on previous page. BACK TO MARK 3:29

STUDY NOTE FOR MARK 3:31 mother ... brothers. See v. 21 and note. Roman Catholic commentators, for whom the perpetual virginity of Mary is a dogma, stress that “brother” can refer to wider family relations, pointing to Gen. 13:8; 14:16; Lev. 10:4; 1 Chr. 23:22. However, in Mark the term always seems to mean siblings from the same parents. Matt. 1:25 implies that Mary and Joseph began normal marital relations after the birth of Jesus, giving added meaning to Luke’s designation of Jesus as Mary’s “firstborn” (Luke 2:7). Note the naming of Jesus’ brothers and the mention of His sisters in 6:3. BACK TO MARK 3:31

STUDY NOTE FOR MARK 3:35 For whoever does the will of God. The arrival of the kingdom of God changes human relationships. Those who oppose its progress, whether mothers or brothers, must be left behind; those in the kingdom become a person’s closest associates, nearer and dearer than any others. BACK TO MARK 3:35

STUDY NOTES FOR MARK 4

STUDY NOTE FOR MARK 4:2 parables. See note on Matt. 13:3. BACK TO MARK 4:2

STUDY NOTE FOR MARK 4:3–8 a sower ... to sow. In first-century Palestine, sowing preceded plowing. Paths made by villagers would not be plowed, and the seed that fell there was wasted. Rocky places, covered by a thin layer of soil, became visible only after plowing. BACK TO MARK 4:3

STUDY NOTE FOR MARK 4:9 He who has ears. See also v. 23; Matt. 11:15; 13:9, 43; Luke 8:8; 14:35; Rev. 2:7; cf. Ps. 115:6. This phrase is a call for close attention. Parables release their meaning only to those who invest in humble meditation and only by God’s sovereign gift of insight into the secret of His kingdom (4:11). BACK TO MARK 4:9

STUDY NOTE FOR MARK 4:10 when he was alone. Jesus is alone with His disciples, in particular with the Twelve (3:14 note) giving them special instruction. This aspect of Jesus’ earthly ministry is in all the Gospels. BACK TO MARK 4:10

STUDY NOTE FOR MARK 4:11 secret ... parables. The “secret” refers to special divine revelation (Rom. 16:25; Eph. 1:9; 3:3, 9), and has reference to the OT notion of the prophet, who by the Spirit is present in God’s deliberative council. What the prophet hears becomes his authoritative, divinely inspired message for the people (Ex. 24:15–18; Deut. 33:2; 1 Kin. 22:19; Is. 6:1–13; Jer. 23:18; Amos 3:7). Such revelation reaches its fulfillment in the gospel, which Paul calls “the mystery of Christ” (Eph. 3:4; Col. 4:3) or “the mystery of the gospel” (Eph. 6:19). Here, the mystery is that the kingdom comes with Jesus because He is the King, even as it arrives in a subtle, vulnerable form—like seed subject to snatching, withering heat, and choking thorns. This “mystery,” revealed to the disciples, is contrasted with “parables” told to “those who are outside.” To those outside, the parable is a riddle (cf. John 16:29), veiling their understanding as the Scripture has prophesied (v. 12, citing Is. 6:9, 10). To them Jesus remains a provocative enigma, as He will throughout His ministry. BACK TO MARK 4:11

STUDY NOTE FOR MARK 4:13 all the parables. This explanation applies to all of Jesus’ parables. See note on Matt. 13:13. The parable of the sower, like the agricultural parables in vv. 26–32 (cf. Matt. 13:24–30, 36–42), teaches that although John’s message (Luke 3:7–9, 16, 17) may have led to expectations that the King’s arrival will immediately effect a harvest of last judgment (Joel 3:9–16), in His first coming He inaugurates the kingdom in patient, redemptive mercy, reserving ultimate justice for His return. BACK TO MARK 4:13

STUDY NOTE FOR MARK 4:14–20 The “mystery” of the parable is not its moral teaching about the hardness of human hearts (on the nature and OT background of “mystery” and its use here in relation to the parables about the kingdom, see Matt. 13:11, 12 note). The “mystery” is to be found in the paradox that the coming of God’s reign is identified with a fragile seed. The Son of Man who exercises all authority on earth (2:11, 27, 28) appears as Jesus of Nazareth. The coming of the kingdom is not equally visible to everyone, although it is a kingdom of power. Those on the outside have unreceptive hearts, exhibited in various ways. For those with ears to hear, the parable unveils the “mystery” of redemption, hidden in the person and work of Christ Himself (1:34 note). BACK TO MARK 4:14

STUDY NOTE FOR MARK 4:19 deceitfulness of riches. See Eph. 4:22; 1 Tim. 6:9, 10. BACK TO MARK 4:19

STUDY NOTE FOR MARK 4:22 nothing is hidden ... made manifest. During Christ’s earthly ministry, things are hidden. But the day will come, from the resurrection on, when all will begin to be revealed (Matt. 10:26, 27; Luke 12:2, 3). In particular, the ultimate purpose of His parables is not to conceal God’s light but to display it. BACK TO MARK 4:22

STUDY NOTE FOR MARK 4:24 with the measure you use. This general principle, which Jesus invokes elsewhere to encourage generosity (Luke 6:38) and humble leniency (Matt. 7:2), here applies to extracting the meaning of parables, which requires a serious investment of prayerful reflection. BACK TO MARK 4:24

STUDY NOTE FOR MARK 4:25 more will be given. This principle is illustrated in the parables of the talents (Matt. 25:14–30) and of the minas (Luke 19:11–27). BACK TO MARK 4:25

STUDY NOTE FOR MARK 4:30–32 The parable of the mustard seed illustrates that the kingdom’s present manifestation in the person of Jesus, which appears negligible, will issue in widespread, global fruition in the future. BACK TO MARK 4:30

STUDY NOTE FOR MARK 4:32 birds of the air. In Dan. 4:21, the same metaphor refers to the worldwide dominion of Nebuchadnezzar. BACK TO MARK 4:32

STUDY NOTE FOR MARK 4:33, 34 See vv. 10–12. BACK TO MARK 4:33, 34

STUDY NOTE FOR MARK 4:35 the other side. According to 3:7, Jesus is in Galilee. The “other side” of the lake is the region of the Gadarenes in the Decapolis, on the lake’s eastern shore (5:1 note). BACK TO MARK 4:35

STUDY NOTE FOR MARK 4:37 great windstorm. The Sea of Galilee is about seven hundred feet (213 m) below sea level, thirteen miles (21 km) long, and eight miles (8 km) wide. At its southern end is a deep, cliff-lined valley. The wind funneling through the surrounding hills and through this valley can whip the lake into sudden violent storms. The crisis resembles the scenes of desperate sailors caught in a storm of wind and waves at sea portrayed in Ps. 107:23–32 and Jon. 1:4–16. BACK TO MARK 4:37

STUDY NOTE FOR MARK 4:38 he was ... asleep. Jesus has been teaching all day and is no doubt exhausted. Mark, like John (John 4:6; 11:35, 38), emphasizes the full humanity of Jesus. On the OT background of Jesus’ “sleep,” see note on Matt. 8:24.

do you not care. Their shock when Jesus stills the wind and waves shows their lack of faith in Jesus’ power and in His concern for them. Their panicky question betrays their lack of the kind of confidence expressed earlier by a leper: “If you will, you can make me clean” (1:40). BACK TO MARK 4:38

STUDY NOTE FOR MARK 4:39 Peace! Be still! Lit. “be muzzled.” Jesus has authority on earth to forgive sins (2:10); He is Lord of the Sabbath (2:28); He has authority in His teaching (1:22) and over the demons (1:27); and now He demonstrates His authority over nature. This calming of the storm resembles His exorcisms, with the demonic expression of violence (4:37; cf. 1:26; 5:4, 13), the command to be “silent” (4:39; cf. 1:25 note), and the resultant calm (4:39; cf. 5:15). Jesus binds “the strong man” (3:23–27) and reclaims from his power the physical creation. BACK TO MARK 4:39

STUDY NOTE FOR MARK 4:41 filled with great fear. Unlike the seamen of Ps. 107:30, but like the pagan sailors who threw Jonah overboard (Jon. 1:16), the disciples feel greater fear in Jesus’ presence on the calm sea than they experienced while the storm raged.

Who then is this. Ps. 107:28, 29 answers the disciples’ question: “Then they cried out to the Lord in their trouble... . He made the storm be still, and the waves of the sea were hushed.” BACK TO MARK 4:41

STUDY NOTES FOR MARK 5

STUDY NOTE FOR MARK 5:1 the country of the Gerasenes. Gerasa is thirty miles (48 km) southeast of the lake. There is also a village named Khersa on the eastern shore with the kind of cliffs and tombs described in the story. Jesus enters the Decapolis, a political association of ten independent Greek city-states, anticipating the future Gentile mission of the church. The Gentile character of the population is apparent since first-century Jews did not raise pigs, for they are unclean under Mosaic law. BACK TO MARK 5:1

STUDY NOTE FOR MARK 5:2 out of the tombs. This demon-possessed man has been exiled from normal human contacts, separated from his village and family (v. 19), preferring the company of the dead (Is. 65:2–5). BACK TO MARK 5:2

STUDY NOTE FOR MARK 5:3 no one could bind him. Violence and unusual physical strength leading to slow self-destruction (v. 5; 9:22) often seem to characterize the demon possessed (v. 13; 1:26; 9:18, 20, 22, 26; see Rev. 9:4–6). But before the spiritual strength of Jesus, the demons cower and flee (see Jesus’ “binding” analogy in 3:27). BACK TO MARK 5:3

STUDY NOTE FOR MARK 5:7 What have you to do with me. See 1:24. BACK TO MARK 5:7

STUDY NOTE FOR MARK 5:9 What is your name. In the first century, naming someone was believed to be a way of gaining power over the one named. The demons have already identified Jesus (v. 7; see 1:24, 34), but by this question Jesus reveals His superior power.

Legion. Jesus forces the demon to unmask himself. He is not one but many. A Roman legion consisted of six thousand men. BACK TO MARK 5:9

STUDY NOTE FOR MARK 5:10 he begged. The demon cowers before Jesus, even invoking God’s name as a form of protection (v. 7), recognizing that Jesus has absolute power over him. BACK TO MARK 5:10

STUDY NOTE FOR MARK 5:13 he gave them permission. Jesus permits the demons to enter the pigs—unclean spirits into unclean animals. The swine then hurl themselves over the cliff into the sea, returning the demons to their prison in the abyss. This exorcism is a dramatic demonstration of Jesus’ power over evil (vv. 14, 16) and of the presence of the kingdom in His ministry (Luke 11:20). See theological note “Demons” on p. 299. BACK TO MARK 5:13

STUDY NOTE FOR MARK 5:15 sitting. In comparison with his previous violent behavior and the recent destruction of the pigs, the man “sitting there, clothed and in his right mind” gives eloquent expression to the peace and life-giving restoration that comes from Jesus’ power (4:39; 9:26, 27). BACK TO MARK 5:15

STUDY NOTE FOR MARK 5:17 began to beg Jesus to depart. Instead of rejoicing in the demoniac’s freedom and sanity, the Gerasenes seek to put distance between themselves and Jesus’ invasive and disturbing power and purity. BACK TO MARK 5:17

STUDY NOTE FOR MARK 5:19 Go home. This man becomes the first Gentile missionary. Jesus previously demanded silence (1:34 note), but in this instance He allows the preparation for the future mission of the church to begin. Jesus will later command silence regarding a healing performed in the Decapolis, but to no avail (7:31–37). BACK TO MARK 5:19

STUDY NOTE FOR MARK 5:21 to the other side. Back into Galilee, more heavily populated by Jews than by Gentiles (unlike the Decapolis). BACK TO MARK 5:21

STUDY NOTE FOR MARK 5:22 rulers of the synagogue. Though he was a layman, Jairus’s responsibilities were socially and religiously important, including not only the upkeep of the building but also the proper conduct of the service and the choice of Torah readings. BACK TO MARK 5:22

STUDY NOTE FOR MARK 5:25 discharge of blood. The woman’s condition was not only physically debilitating; it also disqualified her from marriage (Lev. 20:18) and religious life in general (Lev. 15:25–33). “Discharge of blood” is more literally translated as “flow of blood,” an allusion to Lev. 15:25, where a woman with a “flow of blood” is “impure” and “unclean” and so unqualified for worship in the tabernacle, and later the temple.

for twelve years. The defiled woman’s disability has lasted as long as the dying daughter’s entire life (v. 42). BACK TO MARK 5:25

STUDY NOTE FOR MARK 5:27 came up behind him in the crowd. Not surprisingly, the woman in Mark 5 touches Jesus’ garment from behind, fearing others’ disapproval (or worse) if she is seen mixing with ceremonially “clean” people and reaching out to “defile” Jesus as He walks to the synagogue ruler’s home. BACK TO MARK 5:27

STUDY NOTE FOR MARK 5:28 If I touch even his garments. Possible superstition notwithstanding (Acts 5:15, 16; 19:11, 12), her faith is strong, putting to shame the disciples’ earlier cowardice (Mark 4:40) and the unbelieving laughter of the mourners in Jairus’s house (5:39, 40). BACK TO MARK 5:28

STUDY NOTE FOR MARK 5:29 immediately. See note on 1:10. BACK TO MARK 5:29

STUDY NOTE FOR MARK 5:30 Who touched my garments. Jesus felt the woman’s touch, the outward evidence of her faith, even though in such a dense crowd many people were touching Him. The phrase “power had gone out from him” occurs only here. BACK TO MARK 5:30

STUDY NOTE FOR MARK 5:31 the crowd pressing around. The disciples’ observation underscores the difference between mere proximity to Jesus and the trust that reaches out to Him for rescue. BACK TO MARK 5:31

STUDY NOTE FOR MARK 5:32 he looked around. A social outcast for many years, her healing is complete only when Jesus publicly identifies her, commends her faith, and declares to all that she is healed (v. 34) and cleansed. BACK TO MARK 5:32

STUDY NOTE FOR MARK 5:37 Peter and James and John. Jesus built around Himself a hierarchy of closeness. There are numerous disciples (4:10) from whom twelve are appointed apostles (3:13–19), and within the Twelve some (Peter, James, John, and sometimes Andrew) enjoy Jesus’ fullest intimacy, most notably at the transfiguration (9:2–13) and in Gethsemane (14:32, 33). BACK TO MARK 5:37

STUDY NOTE FOR MARK 5:38 wailing. In Middle Eastern cultures, wailing is a customary expression of grief, sometimes calling for professional mourners. BACK TO MARK 5:38

STUDY NOTE FOR MARK 5:39 not dead but sleeping. Of course the earlier report (v. 35) was correct; the girl had in fact died. But in the presence of Jesus, the Lord of life, death is no more irreversible than sleep (John 11:11–15; 1 Thess. 4:13–18). BACK TO MARK 5:39

STUDY NOTE FOR MARK 5:40 put them all outside. Jesus is not interested in a grand spectacle of healing. Rather, He is concerned for the suffering of the girl, the faith of her parents, and the ultimate goal of His mission (v. 43). In these respects, these actions are in keeping with the nature of the kingdom and its progress during Jesus’ earthly ministry (see 4:14–20, 30–32). BACK TO MARK 5:40

STUDY NOTE FOR MARK 5:41 Talitha cumi. Aramaic was the popular language spoken in Palestine in Jesus’ day. Mark gives the translation for other Aramaic terms (3:17; 7:11, 34; 14:36; 15:22, 34) to clarify his narrative for those unfamiliar with that language. BACK TO MARK 5:41

STUDY NOTE FOR MARK 5:43 strictly charged them. See notes on v. 19 and 1:34.

something to eat. Jesus’ attention to the girl’s need for food and the fact that she immediately begins walking (v. 42) demonstrate the complete restoration effected by her resurrection from the dead. BACK TO MARK 5:43

STUDY NOTES FOR MARK 6

STUDY NOTE FOR MARK 6:1 his hometown. Nazareth, some twenty miles (32 km) southwest of Capernaum and the Sea of Galilee.

his disciples. The Twelve (v. 7). BACK TO MARK 6:1

STUDY NOTE FOR MARK 6:2 Sabbath. Although He is Lord of the Sabbath (2:28), Jesus observes weekly Sabbath worship (1:21; 3:1; Luke 4:16–30).

astonished. See 1:22; 7:37; 10:26; 11:18. BACK TO MARK 6:2

STUDY NOTE FOR MARK 6:3 carpenter. Can also mean “builder.” Jesus’ work in this occupation before His ministry might explain His use of building metaphors, especially when describing His own ministry (14:58; 15:29; cf. Matt. 7:24; 16:18; 21:33; Luke 12:18; 17:28). The remark concerning manual labor is probably not derogatory as such, for all rabbis in that day were expected to have a trade. For example, Paul had been trained as a rabbi and was a maker of tents or awnings (Acts 18:3; 22:3; 26:5; Phil. 3:5, 6). The accusation being made against Jesus in this verse is that He (who teaches “wisdom” in v. 2) is a common worker without religious or academic credentials.

son of Mary. See 3:31. Since men are ordinarily identified by their father’s names in this era, the suggestion may be that, though Joseph protected Mary’s reputation by (chastely) marrying her while she was expecting the birth of her firstborn, pejorative rumors have been circulating concerning the circumstances of Jesus’ conception in the virgin’s womb.

his sisters. The identification of Jesus as the brother of James, Joses, Judas, and Simon, as well as the mention of his sisters, most naturally implies that these are all biological children born to Mary and Joseph after Mary gave birth to Jesus. BACK TO MARK 6:3

STUDY NOTE FOR MARK 6:4 own household. Not only is Jesus rejected by the people of the town and the wider circle of relatives there but also by His own family (3:21). BACK TO MARK 6:4

STUDY NOTE FOR MARK 6:5 could do no mighty work. The Lord’s sovereign power is not rendered impotent by human unbelief, but refusal to trust Him deprives people of the blessings of His presence and His favor. BACK TO MARK 6:5

STUDY NOTE FOR MARK 6:7 the twelve. Having already been appointed to be with Jesus (3:14 note) and having received special instruction concerning the mystery of His person and role (4:10, 11 notes), the Twelve are now permitted to share His ministry and authority.

send them out. The verb has the same root as the Gk. noun translated “apostle” and underlines their link with Jesus as His personal representatives (3:14 note).

two by two. The biblical principle that testimony should be established by at least two witnesses (Num. 35:30; Deut. 17:6; 19:15; Matt. 18:16; John 8:17; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28) is also reflected in the missionary activity of the early church in the ministries of Peter and John (Acts 3:1; 4:1), Paul and Barnabas (Acts 13:2), and Paul and Silas (Acts 15:40). BACK TO MARK 6:7

STUDY NOTE FOR MARK 6:8 no bread. Matt. 10:10 gives the reason: “The laborer deserves his food.” The list of articles not to be taken varies slightly in Matthew (which excludes even staff and sandals), but the point remains that Jesus’ emissaries are to travel light, depending wholly on God’s provision for their daily needs. This fact confirms the provision and temporary nature of this particular mission (see Luke 22:35–38). BACK TO MARK 6:8

STUDY NOTE FOR MARK 6:11 shake off the dust. In the first century, strict Jews shook the foreign dust from their feet after travel in pagan territories. Refusal of the gospel invites the same reaction (Acts 13:51). BACK TO MARK 6:11

STUDY NOTE FOR MARK 6:14 King Herod heard. Herod Antipas, son of Herod the Great, was tetrarch (ruler of a dependent state) of Galilee and Perea. BACK TO MARK 6:14

STUDY NOTE FOR MARK 6:15 one of the prophets. Speculation about the identity of Jesus will lead to the accounts of the miraculous feedings (vv. 30–44; 8:1–9) and walking on water (vv. 47–52), all of which point to Jesus’ personal divinity. But first Mark will relate the circumstances of the death of John the Baptist, with whom Herod and others have identified Jesus. Jesus will ask His disciples to survey the popular theories about His identity to set up the contrast to Peter’s true confession, “You are the Christ,” at the turning point in this gospel (8:27–29). BACK TO MARK 6:15

STUDY NOTE FOR MARK 6:17 his brother Philip’s wife. Herodias was a daughter of Aristobulus, one of the sons of Herod the Great. Other sons of Herod the Great included Herod Antipas and Herod Philip (by different wives). After marrying her half-uncle Herod Philip, Herodias left him for an adulterous relationship with his brother Herod Antipas. Such were the loose morals, typical of the Herodian dynasty, against which John the Baptist preached (see Lev. 18:16, 20). BACK TO MARK 6:17

STUDY NOTE FOR MARK 6:20 Herod feared John ... was greatly perplexed ... heard him gladly. The tetrarch’s ambivalent reaction to John, “a righteous and holy man,” is an extreme expression of a more widespread tendency to hear God’s Word while refusing to respond appropriately to it (Acts 24:22–26; James 1:22–27). BACK TO MARK 6:20

STUDY NOTE FOR MARK 6:29 his disciples ... took his body. By contrast, none of Jesus’ close disciples claim His body after His death. Instead Joseph of Arimathea, a member of the Sanhedrin who is “looking for the kingdom of God” performs this act of devotion (15:43). BACK TO MARK 6:29

STUDY NOTE FOR MARK 6:31 by yourselves. Being alone with Jesus, who then instructs them in the mystery of the kingdom (4:10, 11), is part of their preparation for future ministry (4:34; 9:2, 28; 13:3; cf. John 13:1; 16:29). BACK TO MARK 6:31

STUDY NOTE FOR MARK 6:32 a desolate place. Again the wilderness is the venue for Jesus’ instruction and exhibition of the kingdom’s coming. BACK TO MARK 6:32

STUDY NOTE FOR MARK 6:34 he had compassion. Jesus does what God promised to do in Ezek. 34:11, 14: “I myself will search for my sheep and will seek them out... . I will feed them with good pasture.” Jesus acts as the shepherd of God’s people, like Moses (Num. 27:15–17; Ps. 77:20), David (Ps. 78:70–72), and God Himself (Ps. 23:1; 74:1; 78:52, 53; 80:1; Ezek. 34:15). See John 10:1–30; Heb. 13:20; 1 Pet. 5:1, 2; Rev. 7:17.

sheep without a shepherd. Ancient Israel, abandoned by unfaithful leaders, was also described in this way (Jer. 50:6; Ezek. 34:1–10). BACK TO MARK 6:34

STUDY NOTE FOR MARK 6:40 by hundreds and by fifties. This detail recalls the ordering of ancient Israel in the wilderness under Moses (Ex. 18:21). BACK TO MARK 6:40

STUDY NOTE FOR MARK 6:42 all ate and were satisfied. This feeding story recalls the miraculous provision of manna in the wilderness under Moses (Ex. 16:1–36, esp. v. 16). Jesus is the new Moses bringing the new covenant (John 6:30–51). BACK TO MARK 6:42

STUDY NOTE FOR MARK 6:43 they took up. A further reference to the provision of manna in which nothing was to be left until morning (Ex. 16:19).

twelve baskets full. The number recalls the twelve tribes of ancient Israel and may suggest the important role that the Twelve play in the constitution of the new Israel (3:14 note). BACK TO MARK 6:43

STUDY NOTE FOR MARK 6:44 five thousand men. Mark does not use the Gk. word that means “human being” but a term distinguishing men from women, with perhaps the idea of “head of family” (cf. “besides women and children” in Matt. 14:21). The total crowd may actually number between fifteen thousand and twenty thousand. BACK TO MARK 6:44

STUDY NOTE FOR MARK 6:48 fourth watch. Since the Romans divided the night into four periods, the fourth watch was the three hours ending at dawn. BACK TO MARK 6:48

STUDY NOTE FOR MARK 6:49 a ghost. Lit. “phantasm,” used in the NT only here and in Matt. 14:26. It has the connotation of superstitious imagination. BACK TO MARK 6:49

STUDY NOTE FOR MARK 6:50 it is I. The Gk. phrase (lit. “I am”) likely alludes to the Septuagint’s rendering of the divine name “I am” revealed to Moses (Ex. 3:14; Deut. 32:39; Is. 41:4; 43:10, 13, 25; 45:18; 52:6; Hos. 13:4; Joel 2:27). On another occasion, the claim to deity implicit in this expression is recognized even by unbelieving Jewish listeners (John 8:58, 59; 10:30–33). This account has all the usual marks of biblical theophany narratives (various modes of visible, divine self-revelation), including human dread, divine identification, and words of assurance. One psalmist recalls Israel’s departure from Egypt, when God’s “way was through the sea, your path through the great waters, yet your footprints were unseen” (Ps. 77:19; cf. Hab. 3:15). BACK TO MARK 6:50

STUDY NOTE FOR MARK 6:52 they did not understand about the loaves. This remark suggests that the miracle of the feeding contains the same mystery concerning Jesus as does His walking on water. Jesus, as to His humanity, is indeed the new Moses. But He is at the same time the God who provided bread from heaven (Ex. 16:4). BACK TO MARK 6:52

STUDY NOTE FOR MARK 6:53 Gennesaret. A village on the western shore of the Sea of Galilee (Luke 5:1). BACK TO MARK 6:53

STUDY NOTE FOR MARK 6:56 his garment. See note on 5:30. BACK TO MARK 6:56

STUDY NOTES FOR MARK 7

STUDY NOTE FOR MARK 7:1–13 Jesus’ confrontation with the Pharisees exposes their corruption of the meaning of Scripture by their traditions that they place on the same level as the Word of God. In correcting the Pharisees, Jesus demonstrates the final authority of Scripture over all traditions of men, even traditions born from good intentions.

7:1 Pharisees. See note on 2:16.

scribes. Scribes were teachers of the law, often Pharisees (see 2:16, “the scribes of the Pharisees”). BACK TO MARK 7:1

STUDY NOTE FOR MARK 7:2 defiled. The disciples have not washed in the manner prescribed by “the tradition of the elders” (vv. 3, 4) and so are considered ceremonially unclean. Jesus is critical of these traditional expansions of the ceremonial law by the scribes and Pharisees because they have so extended their traditions as to permit actual transgression of the moral law (vv. 9–13). His cross will finally bring the ceremonial law to an end. BACK TO MARK 7:2

STUDY NOTE FOR MARK 7:3 wash. By their tradition, the Pharisees have extended the biblical injunctions for priestly washing at the moment of temple sacrifice (Ex. 30:19; 40:12) to the eating of bread by all Jews in their homes.

tradition of the elders. The Pharisees believe that in addition to the written words of the law, Moses received instructions for its interpretation and application. This oral law was passed on by word of mouth from teacher to teacher. In His arguments with them, Jesus consistently appeals to Scripture and always leads them back to its true meaning (vv. 6–8). BACK TO MARK 7:3

STUDY NOTE FOR MARK 7:5 Why do your disciples not. The Pharisees and scribes are not genuinely interested in the meal practice of the disciples but in why Jesus, as their teacher, does not require them to observe “the tradition” generally. BACK TO MARK 7:5

STUDY NOTE FOR MARK 7:6 Isaiah. Jesus’ motivation is to bring people back into conformity with Scripture.

hypocrites ... their lips ... their heart. The disjunction between one’s verbal expressions and one’s heart allegiance is the essence of hypocrisy. It may manifest itself in elevating human expectations while devaluing or evading God’s revealed standards. BACK TO MARK 7:6

STUDY NOTE FOR MARK 7:8 leave the commandment of God. The Gk. verb translated as “leave” can mean “cancel,” “abandon,” or “neglect.” Jesus is not an antinomian. Like the psalmist, He is consumed with longing for the law of God (Ps. 119:20), which He fulfills, protects (Matt. 5:17–20), and defends. He is not even against all tradition, but only that which annuls Scripture. BACK TO MARK 7:8

STUDY NOTE FOR MARK 7:11 Corban. A Hebrew and Aramaic word (which Mark translates for his Gentile readers), designating something as dedicated to a religious purpose. By a simple vow to reserve their possessions as a gift to God, people could avoid responsibility to support their parents. The fifth commandment obligates adult children as well as minors, and it enjoins concrete assistance for parents as well as an attitude of respect. BACK TO MARK 7:11

STUDY NOTE FOR MARK 7:19 Thus he declared all foods clean. This parenthetical comment, not in Matthew’s version, may preserve a conclusion expressed orally by Peter, who is later taught this lesson by heavenly vision before being sent to preach to Cornelius (Acts 10, 11). In any case, it is an inference subsequently drawn from Jesus’ reply to the Pharisees. BACK TO MARK 7:19

The Ministry of Jesus Beyond Galilee

STUDY NOTE FOR MARK 7:20 What comes out of a person. Jesus is generalizing about the natural and constant way in which fallen human nature is expressed, and His list of vices (vv. 21, 22) is meant to bring horrifying self-knowledge (cf. Rom. 1:24–32; 2:17–24).

defiles. Jesus goes to the essence of the matter—uncleanness of the heart, of which ceremonial uncleanness is really a symbol. BACK TO MARK 7:20

STUDY NOTE FOR MARK 7:21 out of the heart of man. Jesus expands the discussion beyond food that enters the mouth and words that emerge from it, tracing all sorts of sinful actions to the spiritual corruption within. Only deep and radical cleansing, performed by God Himself (Deut. 30:6; Ps. 51:7, 17; Ezek. 36:25–27), can remove such intrinsic defilement. BACK TO MARK 7:21

STUDY NOTE FOR MARK 7:24 Tyre. Jesus moves north into a markedly Gentile region (see Matt. 11:21, 22), to the vicinity of the ancient Phoenician port city of Tyre (in modern Lebanon) and the region of Elijah’s sojourn with a widow in Zarephath (1 Kin. 17:8–24). BACK TO MARK 7:24

STUDY NOTE FOR MARK 7:26 Gentile. She is of Syrian descent but speaks Greek. BACK TO MARK 7:26

STUDY NOTE FOR MARK 7:27 first. Though in Gentile territory, Jesus maintains the temporal priority of Israel (“the children”) in the divine plan of salvation, as Paul does later (Rom. 1:16; 2:10; cf. Acts 1:8; 13:46, 47).

dogs. The term is certainly derogatory (Matt. 7:6; Phil. 3:2; Rev. 22:15), though the Gk. word includes the nuance “little dogs” or “pets.” It should be seen as an example of Jesus’ colorful imagery of table fellowship to explain the plan of salvation, namely, that “salvation is from the Jews” (John 4:22). The woman takes it in this sense, as her reply indicates that she is not deterred by His implicit reminder of Israel’s special covenant with the living God. BACK TO MARK 7:27

STUDY NOTE FOR MARK 7:28 eat the children’s crumbs. Boldly engaging Jesus’ dinner-table metaphor, the Syrophoenician woman confesses her confidence that the mercy Jesus has to give will more than fill the needs of those within God’s covenant community and therefore spill out to meet Gentiles’ needs as well—another anticipation of the church’s global mission following Jesus’ death, resurrection, ascension, and outpouring of the Spirit. BACK TO MARK 7:28

STUDY NOTE FOR MARK 7:31 Decapolis. See note on 5:1. Jesus remains in Gentile territory, first going north to Sidon and then southeast, around the northern shore of the Sea of Galilee, to the Decapolis. BACK TO MARK 7:31

STUDY NOTE FOR MARK 7:33 put his fingers into his ears. These physical actions accompany the miracle of healing but are not its cause. Since the man cannot hear the spoken word, perhaps Jesus uses such signs to communicate what He intends to do for the man, inviting him to exercise faith. BACK TO MARK 7:33

STUDY NOTE FOR MARK 7:34 he sighed. A striking detail, probably reflecting an eyewitness’s recollection and perhaps expressing Jesus’ weariness and sorrow over the debilitating effects of Adam’s fall into sin that afflict all of our first parent’s descendants—the entire human race (see 8:12).

Ephphatha. An Aramaic word that Mark again translates for his Greek-speaking readers (5:41 note). BACK TO MARK 7:34

STUDY NOTE FOR MARK 7:35 spoke plainly. For the deaf, clearly expressed spoken language must usually be learned over a period of time. Instantaneous ability to articulate shows how miraculous the cure is. BACK TO MARK 7:35

STUDY NOTE FOR MARK 7:36 tell no one. Regarding Jesus’ command of secrecy, see notes on 1:34 and 5:19. BACK TO MARK 7:36

STUDY NOTE FOR MARK 7:37 the deaf hear and the mute speak. Is. 35:5, 6 foretold such healings as part of the Lord’s future intervention to reverse sin’s curse on His people and the earth. Jesus points to such miracles to reassure John the Baptist and his disciples that He is indeed the promised Messiah whose way John prepared (Matt. 11:2–6). BACK TO MARK 7:37

STUDY NOTES FOR MARK 8

STUDY NOTE FOR MARK 8:1–10 A second miraculous feeding. Jesus later points to deep theological significance in the two feedings (8:18–21). BACK TO MARK 8:1

STUDY NOTE FOR MARK 8:2 I have compassion. Since this feeding probably takes place in the Decapolis (7:31), it is evident that Jesus extends His compassion from the lost sheep of the house of Israel (6:34) to the Gentiles, as His healing of the Syrophoenician woman’s daughter (7:24–30) and of a deaf and mute man in Gentile territory (7:31–37) suggest. By His actions, Jesus announces the worldwide mission of the future church. BACK TO MARK 8:2

STUDY NOTE FOR MARK 8:4 this desolate place. See note on 1:4. The disciples’ question, in view of what Jesus has previously done in similar circumstances, justifies Jesus’ reproach in vv. 17, 18. BACK TO MARK 8:4

STUDY NOTE FOR MARK 8:6–9 seven loaves. As with the feeding of the five thousand in Galilee, when Jesus offers thanks, breaks, and gives these loaves (and a few small fish), all are satisfied and seven baskets full of leftover pieces are gathered (v. 8). BACK TO MARK 8:6

STUDY NOTE FOR MARK 8:10 Dalmanutha. Presumably on the western shore of the Sea of Galilee, though its exact location is unknown (text note). BACK TO MARK 8:10

STUDY NOTE FOR MARK 8:11 Pharisees. See note on 2:16.

sign from heaven. Jesus does not perform signs on demand, especially not for those “testing” Him (1:13; cf. Matt. 4:1–11, where the same Gk. verb is translated “tempting”). See John 6:31–34.The Pharisees want a sign to confirm that Jesus is the political messiah they are expecting (v. 15 note). Jesus’ resurrection from the dead will be the sign that confirms His identity (Matt. 12:38, 39). BACK TO MARK 8:11

STUDY NOTE FOR MARK 8:14 one loaf. This narrative detail ties this passage and the two feeding miracles together. It explains why they have misconstrued Jesus’ symbolic warning against the “leaven” of the Pharisees and Herod, fretting over a lack of physical bread when Jesus is concerned about graver spiritual dangers. BACK TO MARK 8:14

STUDY NOTE FOR MARK 8:15 leaven of the Pharisees and ... Herod. Jesus uses an everyday ingredient of bread as a metaphor (Luke 12:1 note). What seems like an innocent, even legitimate request for a sign (on Herod’s desire for miracles, see Luke 23:8) is actually a rejection of His ministry and all His previous signs. Jesus is warning His disciples against superficial conceptions of His role and preparing them for His teaching concerning the true meaning of His coming and of His cross (vv. 27, 31). Such teaching will remain incomprehensible to many Jews even after Jesus’ ascension (1 Cor. 1:22, 23). BACK TO MARK 8:15

STUDY NOTE FOR MARK 8:17 no bread. The disciples’ thoughts are still dominated by material concerns, leaving them blind to the true vocation of their master and open to being tempted by the “leaven” of the Pharisees. BACK TO MARK 8:17

STUDY NOTE FOR MARK 8:18 Having eyes do you not see. Alarmingly, Jesus’ disciples resemble those outside His circle, to whom the secret of God’s kingdom has not been revealed (4:11, 12; Is. 6:9, 10). The questions about the disciples’ spiritual discernment in vv. 17–21, based on Is. 6:9, 10, are not declarations, as in Mark 4:12, where Jesus uses the language to describe the actual condition of the majority of unbelieving Israel. Accordingly, the disciples are part of the spiritually anesthetized lump of Israel, but they are slowly coming out of it as they continue to follow Jesus and trust in Him. BACK TO MARK 8:18

STUDY NOTE FOR MARK 8:21 Do you not yet understand. Here Jesus’ role in teaching and training the Twelve comes into the foreground of the narrative (3:14 note). His question to them is a reproach for failing to realize that the Lord who miraculously provided for five thousand men with their families and four thousand on another occasion is capable of taking care of twelve men’s physical needs. Indeed, they should know that Jesus is worthy of their total faith in all that He will reveal to them in the days to come. BACK TO MARK 8:21

STUDY NOTE FOR MARK 8:22 Bethsaida. A fishing town on the northern shore of the Sea of Galilee and home of Philip, Andrew, and Peter. BACK TO MARK 8:22

STUDY NOTE FOR MARK 8:23 spit on his eyes. See note on 7:33. BACK TO MARK 8:23

STUDY NOTE FOR MARK 8:24 trees, walking. The restoration of sight in this case is gradual. It is surprising that it requires two steps, considering the immediate and complete healing of a deaf and mute man who was likewise brought by others and taken by Jesus to a private location for the healing. The incremental cure is not because Jesus’ healing power is limited; rather, it illustrates the condition of His disciples, who are beginning to perceive Jesus’ true identity (as Peter will confess, v. 29) yet often seem to have eyes without seeing and ears without hearing (v. 18; see also vv. 31–33). BACK TO MARK 8:24

STUDY NOTE FOR MARK 8:26 Do not even enter the village. Jesus led him out of the town (v. 23), so it is likely that the message of this miracle is intended for His disciples. They must realize that Jesus is gradually healing their spiritual sight. While in v. 21 they still do not understand who Jesus is, like the blind man (vv. 24, 25) they are about to see more “clearly” the mystery of His person (vv. 27–30), but not with the full clarity that they ought to have and, after the resurrection of Jesus, will have (vv. 31–33). BACK TO MARK 8:26

STUDY NOTE FOR MARK 8:27 Caesarea Philippi. A town at the foot of Mount Hermon and close to the source of the Jordan River. Herod the Great built a marble temple to Caesar Augustus there, and his son Philip changed the town’s name from Paneas to Caesarea. To distinguish it from the other Caesarea, the well-known Mediterranean port, it was known as Philip’s Caesarea. BACK TO MARK 8:27

STUDY NOTE FOR MARK 8:29 But who do you say that I am. Again the preeminence of the Twelve in the revelation of the person of Jesus is emphasized (v. 21; 3:14). Jesus dismisses what people say (v. 27) but acknowledges and retains as divinely revealed truth the confession of the Twelve (Matt. 16:16, 17 and notes).

the Christ. Lit. “the anointed one” (1 Sam. 2:10; Matt. 1:1 and notes). This is the first time in Mark’s narrative of events that the name “Christ” appears (it does appear in the title at 1:1). Peter’s confession (as spokesperson for the Twelve), along with the transfiguration that follows (9:2–13), is a high point in the revelation of Jesus’ person and a turning point in His earthly ministry. From now on His teaching will concentrate on His impending death, and He will soon begin to travel to Jerusalem. BACK TO MARK 8:29

STUDY NOTE FOR MARK 8:30 tell no one. See notes on 1:34; 5:19; see also 9:9. Strangely, at this high point of revelation comes the order to keep it secret. But with hindsight the reason is clear. Jesus will not allow political notions of messiahship to compromise His true calling as the suffering Messiah whose essentially moral and spiritual work of redemption will be total. BACK TO MARK 8:30

STUDY NOTE FOR MARK 8:31–10:52 This section recounts the turning point of Jesus’ earthly ministry (8:29 note). It contains three predictions of Jesus’ death and resurrection (8:31; 9:31; 10:33, 34), relates the beginning of His journey to Jerusalem, and gives sustained teaching on true messiahship and discipleship.

8:31 Son of Man. See note on 2:10.

must. Behind this small word is all the weight of scriptural prophecy and divinely ordained necessity (9:31; cf. Luke 22:37; 24:7, 26, 44; Acts 1:16). Jesus’ predictions concerning His death and resurrection come out of His understanding of the OT Scriptures.

suffer many things. The prediction of the suffering Messiah comes particularly from Is. 52:13–53:12. See also Zech. 9:9; 12:10; 13:7; and the OT generally for the theme of the righteous sufferer. Suffering marked the lives of OT figures such as Joseph, Moses, David, and many of the prophets (12:2–5; 2 Chr. 36:15, 16).

elders. Lay members of the Sanhedrin, the court that governed Jewish affairs in Jesus’ day. The court was composed of elders, chief priests, and teachers of the law (the scribes).

chief priests. Jesus predicts that the wealthy high-priestly families who are affiliated with the Sadducees will be involved in His death.

after three days. See Hos. 6:2. This is also a conventional expression for a short period.

rise again. See Is. 52:13; 53:10; cf. Ps. 110:1; Dan. 7:13, 14. The apostles cite Ps. 16:10 to show that God would not permit His holy one to undergo corruption (Acts 2:25–32; 13:34–37). BACK TO MARK 8:31

STUDY NOTE FOR MARK 8:32 he said this plainly. In contrast to His public teaching in parables (4:10, 11), the Twelve privately receive plain instruction (see John 16:25, 29). Jesus’ clear, private teaching will become the basis of His disciples’ public preaching after His resurrection and outpouring of the Holy Spirit (Matt 10:27; Acts 2:29; 4:13, 29, 31; 28:31).

Peter ... began to rebuke him. When even Peter, leader among the Twelve, fails to accept that the Messiah must suffer, one can appreciate the wisdom of Jesus’ secrecy regarding His messianic office. Cf. Paul’s remark that for many “the word of the cross is folly” (1 Cor. 1:18; see Gal. 3:13). BACK TO MARK 8:32

STUDY NOTE FOR MARK 8:33 Get behind me, Satan. Satan is now at work even among Jesus’ disciples, not only in Judas but even in Peter, whose intervention, if successful, will annul the plan of redemption and accomplish Satan’s goal. BACK TO MARK 8:33

STUDY NOTE FOR MARK 8:34 take up his cross. Condemned prisoners in the first century were generally made to carry the crossbar of their cross to the site of execution (see 15:21). The suffering that awaits the Christ in Jerusalem, as He predicts to His disciples, sets the pattern for the experience of all who follow Him. BACK TO MARK 8:34

STUDY NOTE FOR MARK 8:37 in return for his soul. No monetary or material value can be placed on this (Ps. 49:7–9, to which Jesus is perhaps alluding). As costly as it may be to persevere as Jesus’ disciple, the consequences of shrinking back in shame are infinitely, eternally worse. BACK TO MARK 8:37

STUDY NOTE FOR MARK 8:38 in the glory of his Father. Though in the present time of humiliation “the Son of Man has nowhere to lay his head” (Matt. 8:20), one day He will be revealed with divine splendor as the Son of God (12:6–11; 14:62; cf. Dan. 7:13; Rev. 14:14–16). BACK TO MARK 8:38

STUDY NOTES FOR MARK 9

STUDY NOTE FOR MARK 9:1 kingdom of God after it has come with power. The coming of the kingdom “with power” seems to be associated with Jesus’ resurrection since it will be witnessed by “some standing here,” and at His resurrection Jesus is appointed “the Son of God in power” (Rom. 1:4). The exaltation that began with Christ’s resurrection included His ascension and heavenly enthronement at God’s right hand, which resulted in His outpouring of the Holy Spirit on the day of Pentecost, when His followers were “clothed with power from on high” and the evidence of the Spirit’s arrival were seen and heard by many (Luke 24:49; Acts 2:32, 33). The transfiguration, which immediately follows this utterance, may be an intermediate fulfillment of Jesus’ words, since it anticipates the manifestation of His resurrection power and divine glory. See note on Matt. 16:28. BACK TO MARK 9:1

STUDY NOTE FOR MARK 9:2 after six days. In Ex. 24:16, “six days” is also the period of preparation for receiving revelation and witnessing a vision of divine glory (a theophany; 6:50 note).

Peter and James and John. These three can represent the Twelve, just as Peter alone can (8:29; Matt. 16:18; Acts 2:14). In his second epistle Peter recalls this event, when “we were eyewitnesses of his majesty” and heard God’s words acclaiming Jesus as the well-pleasing beloved Son “on the holy mountain” (2 Pet. 1:16–18).

a high mountain. Both Moses (on Sinai; Ex. 24) and Elijah (on Horeb; 1 Kin. 19) were given a vision of God’s theophanic presence on high mountains.

transfigured. Lit. “changed in form.” Paul uses this Gk. verb to describe the present work of the Spirit in the inner life of the believer (Rom. 12:2; 2 Cor. 3:18). That work will be completed when this same Spirit gives “life to your mortal bodies” as when He raised Jesus from the dead (Rom. 8:11), and as here in Jesus’ momentary glorification. BACK TO MARK 9:2

STUDY NOTE FOR MARK 9:4 Elijah with Moses. The transfiguration ties the old covenant to the new, directly linking Moses and Elijah, representatives of the law and the prophets, respectively, with Jesus and His apostles, messengers of redemption’s completion. BACK TO MARK 9:4

STUDY NOTE FOR MARK 9:5 Let us make three tents. Peter perhaps wishes to capture and prolong the glory so as to avoid the suffering of which Jesus has already spoken (8:31–33). In any case, he speaks out of fear (v. 6). BACK TO MARK 9:5

STUDY NOTE FOR MARK 9:7 a cloud overshadowed them. This recalls the thick cloud that covered Mount Sinai as Moses received the law from God (Ex. 19:16; 24:15, 16) and anticipates the clouds that will accompany Jesus’ return in glory at the end of the age (14:62).

This is my beloved Son. The heavenly declaration is a high point of divine revelation concerning the identity of Jesus. Just as God revealed Himself in the theophany on Sinai as “the Lord, a God merciful and gracious” (Ex. 34:6), so now He reveals Himself as the one who speaks through His beloved Son (John 1:17; 3:16; Heb. 1:2). The heavenly voice echoes God’s declaration that the Messiah is “my son” (Ps. 2:7), and the earlier and similar declaration at Jesus’ baptism, affirming not only His divine identity but also His royal office.

listen to him. This phrase represents a rebuke to Peter as well as a declaration concerning the authority of the Son as revealer and prophet of the new covenant. These words echo Deut. 18:15 and identify Jesus as the great prophet like Moses (see Acts 3:22). BACK TO MARK 9:7

STUDY NOTE FOR MARK 9:9 charged them to tell no one. See notes on 1:34; 8:30.

until the Son of Man had risen from the dead. Open, public testimony to Jesus’ glory is to be withheld until after the full accomplishment of redemption. BACK TO MARK 9:9

STUDY NOTE FOR MARK 9:10 questioning what this rising from the dead might mean. The disciples’ confusion arises from Jewish expectation of a general resurrection in the last days, but not an individual resurrection in the midst of history (since Jesus has predicted that He will rise “after three days,” 8:31). BACK TO MARK 9:10

STUDY NOTE FOR MARK 9:12 Elijah does come first. The common expectation that Elijah will come to prepare for the messianic age occurs to the disciples because that prophet has just appeared with Moses in the transfiguration event. This expectation is based on the final prediction in the OT prophetic books (Mal. 4:5, 6). Though John the Baptist is not personally Elijah risen from the dead (6:14–16; see John 1:21), Jesus teaches that Elijah was indeed the OT type who prefigured the John’s ministry (see Luke 1:17), so John’s preparatory mission fulfilled Malachi’s prophecy. BACK TO MARK 9:12

STUDY NOTE FOR MARK 9:13 they did to him. Just as Elijah suffered at the hands of Ahab and Jezebel (1 Kin. 19:1–10), so John suffered at the hands of Herod and Herodias (6:18 note). If John, who restored all things by calling the people of God to repentance and godliness, was put to death, should it be surprising (v. 12) that the Son of Man faces the same lot? BACK TO MARK 9:13

STUDY NOTE FOR MARK 9:17 has a spirit. Demon possession is clearly distinguished from normal illness (7:31–37), though in both cases the person cannot speak (cf. 1:24, 25; 5:2–15). Although the boy’s other symptoms resemble those of epilepsy (9:18, 22, 26), the evangelists distinguish suffering originating from demonic possession, as in this case, from that arising from physical causes. BACK TO MARK 9:17

STUDY NOTE FOR MARK 9:19 O faithless generation. Jesus’ impatience with the disciples’ lack of faith and frustration with the general scene of unbelief and impotence as He returns from the Mount of Transfiguration are reminiscent of Moses coming down from Mount Sinai to find unbelief and unfaithfulness in the Israelite camp (Ex. 32). BACK TO MARK 9:19

STUDY NOTE FOR MARK 9:22 cast him into fire and into water. The evil spirits’ intention to torture and destroy their victims is again shown (5:5, 13: Rev. 9:2–6).

if you can. The inability of the disciples to expel the demon from his son has cast doubt in the father’s mind concerning Jesus’ power to help. BACK TO MARK 9:22

STUDY NOTE FOR MARK 9:24 I believe; help my unbelief. Like the Twelve, whose spiritual sight is still blurred (8:17–25), this desperate man is a mixture of faith and unbelief. Yet Jesus responds to even such fragile faith. His compassion and power bring encouragement to Mark’s readers, both in the first century and today. BACK TO MARK 9:24

STUDY NOTE FOR MARK 9:25 a crowd came running. The situation is still volatile. The blind enthusiasm of the crowd constantly places Jesus in the dilemma of compassionately wanting to minister to people’s suffering, while not jeopardizing the overarching plan of redemption.

I command you. The spiritual power of Jesus causes the demon to cry out (v. 26). See “Demons” on p. 295. BACK TO MARK 9:25

STUDY NOTE FOR MARK 9:27 took him by the hand. As He did to Jairus’s daughter (5:41), Jesus raises the boy by His touch. BACK TO MARK 9:27

STUDY NOTE FOR MARK 9:28 privately. See note on 8:32. BACK TO MARK 9:28

STUDY NOTE FOR MARK 9:29 This kind. It is unlikely that other categories of demons can be exorcised without prayer, so Jesus probably means that this kind of being—evil spirits—cannot be driven out apart from a disciple’s humble dependence expressed in urgent prayer. The delegated authority of Jesus’ name can be exercised only through constant reliance on Jesus Himself, as the extreme case of Sceva’s sons shows (Acts 19:13–17). BACK TO MARK 9:29

STUDY NOTE FOR MARK 9:31 teaching his disciples. Again and again Jesus gives priority to the training of the Twelve. Jesus repeats, for emphasis and because the lesson is still unlearned, the forecast of His suffering and resurrection that He previously gave them (8:31). BACK TO MARK 9:31

STUDY NOTE FOR MARK 9:33 house. See note on 2:1. BACK TO MARK 9:33

STUDY NOTE FOR MARK 9:34 who was the greatest. The disciples’ dispute over their relative positions of honor demonstrates how thoroughly “they did not understand” Jesus’ prediction of the suffering ahead of Him (v. 32). Given the importance of honor in that society, such considerations play a significant role (see 10:35–45). Jesus is bringing about a revolution in that way of thinking, though without destroying the notion of functional hierarchy. See note on 5:37. BACK TO MARK 9:34

STUDY NOTE FOR MARK 9:35 called the twelve. Again the Twelve are singled out (3:14), and their position of leadership is explicitly recognized, even as their understanding of what leadership entails is radically reconfigured.

If anyone would be first. Jesus is not attacking leadership positions, but showing the way in which such roles should be exercised (i.e., as the “last ... and servant of all”). This principle is exemplified by Jesus Himself, who “came not to be served but to serve, and to give His life as a ransom for many” (10:45). The self-giving manner in which Jesus fulfills His messianic role, which is the first and foremost role in the kingdom, provides the standard for His disciples in whatever secondary roles they might exercise in the kingdom of God. BACK TO MARK 9:35

STUDY NOTE FOR MARK 9:36 a child. Lit. “infant.” The God-given dignity of every human being is exemplified by the little child. This weakest of human beings must be served in the same way as the greatest (9:35 note). By identifying Himself (and the Father who sent Him) with infants and toddlers, who are weak and needy rather than powerful and productive, Jesus counters the inclination to assign people’s value according to their usefulness (see 10:13–16). BACK TO MARK 9:36

STUDY NOTE FOR MARK 9:38 he was not following us. This phrase does not deny that the man was a follower of Jesus; he was casting out demons in Jesus’ name. Probably what is meant is that he is not an adherent of the Twelve. Without taking away the prerogatives of the Twelve, but sensing their pride and exclusivism (9:35 note; 10:35–45), Jesus refuses to denounce the one they are talking about. Instead He teaches that the support and fellowship of all who support His cause should be gratefully acknowledged. BACK TO MARK 9:38

STUDY NOTE FOR MARK 9:40 the one who is not against us is for us. The effectiveness of the unnamed exorcist (in contrast to the impotence of some of the Twelve; see vv. 18, 28, 29) shows that he is using Jesus’ name in faith and by prayer even though he is not in the circle close to the Twelve. It is also true that “whoever is not with me is against me” (Matt. 12:30). In relation to Jesus there is no neutral ground. BACK TO MARK 9:40

STUDY NOTE FOR MARK 9:41 whoever gives. All acts of mercy, care, and healing done in Jesus’ name (that is, with understanding and the purpose of serving Him) are eternally acknowledged as evidence of true discipleship (see Matt. 25:31–46). BACK TO MARK 9:41

STUDY NOTE FOR MARK 9:42 Whoever causes ... to sin. “Little ones” can refer either to infants (v. 36) or to insignificant believers (v. 39). Derailing the faith of those of little worldly importance through an inconsiderate, egotistical use of power (v. 35 note) calls for the most severe punishment (v. 43). BACK TO MARK 9:42

STUDY NOTE FOR MARK 9:43 cut it off. This admonition should be understood as a kind of exaggeration used in speech to make a point (see vv. 45–47). Jesus is talking about costly and radical renunciations of sinful habits. He has already identified the fallen human heart as the origin of all defiling sins (7:20–23). See theological note “Hell” on previous page. BACK TO MARK 9:43

9:44, 46 See text notes. Verses 44 and 46 do not appear in some early manuscripts, but the phrase also appears in v. 48. Jesus’ images of the undying worm and the unquenchable fire teach the unending torment awaiting those who die under God’s wrath, and thus the eternal significance of each individual’s response to God’s holy law and His gospel.

STUDY NOTE FOR MARK 9:49 salted with fire. Salt is associated with sacrifice in Lev. 2:13; Ezek. 43:24. The saying may mean that by contrast to the fire of destruction just spoken of, believers will persevere through fire and be purified by it (1 Pet. 1:7; 4:12–19). BACK TO MARK 9:49

STUDY NOTE FOR MARK 9:50 Have salt in yourselves. The image of salt describes true discipleship. Salt is a preservative. Jesus is telling His disciples to use humility and service to preserve the peace of the church rather than dividing it through a desire to be great (v. 34). BACK TO MARK 9:50

STUDY NOTES FOR MARK 10

STUDY NOTE FOR MARK 10:1 region of Judea. The Roman province of Judea included most of central Palestine, with Jerusalem at its center. This journey into Judea begins the process that will lead Jesus to His death (Luke 9:51). BACK TO MARK 10:1

STUDY NOTE FOR MARK 10:2 Is it lawful ... to divorce. The question is vague, because Deut. 24:1–4 already indicates that the answer depends on the circumstances. Perhaps the Pharisees want to draw Jesus into the debate about Herod Antipas and his unlawful wife (6:17 note). The two main rabbinic schools of that day disagreed on the meaning of “indecency.” The school that followed Rabbi Shammai limited this ground to sexual infidelity, whereas the school of Rabbi Hillel countenanced a wider range of reasons for a wife to “find no favor” in her husband’s eyes (Deut. 24:1). If Jesus’ questioners want Him to take sides in this debate, His conclusion is closer to Shammai’s view, but Jesus broadens the discussion by placing marriage itself in the context of God’s creational design revealed in Gen. 1:27; 2:24. BACK TO MARK 10:2

STUDY NOTE FOR MARK 10:6 from the beginning. As usual, Jesus does not argue from tradition (7:1–13 note) but seeks the intention of Scripture and its real requirements (see Matt. 5:20–22, 27–32). Regarding marriage, Jesus shows that in the time of the new covenant, despite the continuing presence of sin, the creation ordinances continue to serve as norms for human life and conduct (see Eph. 5:22–33). BACK TO MARK 10:6

STUDY NOTE FOR MARK 10:8 one flesh. The creation order is to be maintained. Monogamous marriage is to be cherished and preserved. BACK TO MARK 10:8

STUDY NOTE FOR MARK 10:11 Whoever divorces. This is a basic commandment about the inviolability of marriage. However, Jesus here specifies one valid ground for divorce—marital infidelity (Matt. 5:32; 19:9). Paul gives another (1 Cor. 7:12–16). BACK TO MARK 10:11

STUDY NOTE FOR MARK 10:13 children. Lit. “infants” (9:36 note). They are young enough to be brought by their parents and taken by Jesus in His arms. BACK TO MARK 10:13

STUDY NOTE FOR MARK 10:14 do not hinder them. Jesus is expressing the typical OT notion of covenant solidarity. These small children belong in the kingdom, initially because of the faith of their parents, though they must exercise faith personally as soon as they can in order to inherit all the covenant blessings. God’s kingdom belongs to small children, not because they are innocent but because they model true believers who have nothing to bring and everything to receive (v. 15). BACK TO MARK 10:14

STUDY NOTE FOR MARK 10:16 blessed them. To receive God’s blessing means to be called by God’s name (Gen. 48:16; Num. 6:22–27) and to be included in the blessings of the covenant (Gen. 22:16–18; Deut. 7:13). BACK TO MARK 10:16

STUDY NOTE FOR MARK 10:17 a man. This man has great wealth (v. 22), is a ruler (Luke 18:18), and is young (Matt. 19:22). He has everything and yet lacks the most important thing—eternal life.

what must I do to inherit. The two verbs “do” and “inherit” placed together, the list of moral achievements, and the young man’s understanding of goodness (v. 18 note) indicate a religious outlook based on works righteousness. BACK TO MARK 10:17

STUDY NOTE FOR MARK 10:18 Why do you call me good. Jesus’ reply does not mean that He does not consider Himself good. He rather wants to show the man that “no one is good except God alone” so that the man may realize that all his works do not make him good and that he is not capable of earning eternal life. BACK TO MARK 10:18

STUDY NOTE FOR MARK 10:19 Do not defraud. This prohibition, virtually synonymous with “do not steal,” comes where the order of the Ten Commandments leads us to expect, “Do not covet” (Ex. 20:13–17). Perhaps Jesus substitutes this term (which, like stealing and coveting, pertains to possessions) in order to defer momentarily the issue of the rich man’s heart allegiance (which, if he were honest, should be exposed by “do not covet”), in anticipation of Jesus’ climactic and crucial ultimatum: “Sell all that you have.” BACK TO MARK 10:19

STUDY NOTE FOR MARK 10:21 loved him. Jesus’ final demand springs from a heartfelt desire to see this man set free from the illusion of self-righteousness and from captivity to his property.

You lack one thing. The young man’s love of riches (v. 22) and refusal to give them up to follow Jesus shows that he has broken the greatest commandment of all: “You shall love the Lord your God with all your heart and with all your soul and with all your might” (Deut. 6:5; see Matt. 22:37). Lacking the total righteousness that God requires, he stands condemned. BACK TO MARK 10:21

STUDY NOTE FOR MARK 10:23 How difficult it will be for those who have wealth. The difficulty is not because riches are evil and disqualify those who possess them, but because the rich are tempted to depend upon their riches for their security, leaving it hard for many of them to admit their need of God (see 1 Tim. 6:9, 17). BACK TO MARK 10:23

STUDY NOTE FOR MARK 10:25 camel ... eye of a needle. An excellent example of Jesus’ colorful, hyperbolic language, here expressing the idea of impossibility (v. 27). The suggestion that there was a small gate in ancient Judea, called “the needle’s eye,” through which camels could barely pass is unsupported and trivializes Jesus’ illustration. BACK TO MARK 10:25

STUDY NOTE FOR MARK 10:26 Then who can be saved. A simplistic reading of the covenant blessings and curses in the law of Moses (Deut. 28) and other OT texts fostered a widespread assumption that material wealth was an indication of God’s pleasure. Apparently, the disciples have inferred that if the rich could not be saved, salvation is out of the question for those less affluent. BACK TO MARK 10:26

STUDY NOTE FOR MARK 10:27 With man it is impossible. Salvation is beyond the reach of human achievement for rich and for poor. It is from the Lord, through sovereign, divine initiative (Ps. 3:8; 68:19, 20), not by human effort (Eph. 2:8, 9). He can achieve what is humanly impossible (Gen. 18:14; Luke 1:37). BACK TO MARK 10:27

STUDY NOTE FOR MARK 10:28 we have left everything. While salvation cannot be earned, allegiance to Christ entails surrendering to Him control of one’s life, including possessions and relationships. BACK TO MARK 10:28

STUDY NOTE FOR MARK 10:30 a hundredfold. The phrase “this time” with its counterpart “the age to come” reflects the teaching of the rabbis about the two-tiered present evil age and the future age of the Messiah. The resurrection of Jesus significantly alters that view. In the period between the resurrection of Jesus and that of all believers the “two ages” exist in overlap. The old is passing away, and the new is present but not in its fullness. Hence there can be both a “hundredfold” blessing and “persecution.” Through God’s providence, the Spirit’s presence, and the global church as the family of God, disciples’ needs are met even in the present age, so that in Christ they can be content in every situation, whether in abundance or in need (Phil. 4:11–13). BACK TO MARK 10:30

STUDY NOTE FOR MARK 10:33 Son of Man will be delivered. See note on 8:31.

Gentiles. The new element in this third prediction of the passion is the mention of the Gentiles (i.e., the Romans). The flogging and mockery He predicts are details of His death prophesied in the Scriptures (Ps. 22:7; Is. 50:6; 53:5), and were normal Roman practice. BACK TO MARK 10:33

STUDY NOTE FOR MARK 10:35 James and John. See 1:19 and 3:17. Again Jesus’ prediction of His coming humiliation and suffering is followed immediately by His disciples’ quest for prominence, which stands in starkest contrast to His humility (see 9:30–35). They still do not understand but are gripped with amazement and fear (10:32). In Matt. 20:20 it is their mother who makes the request, so apparently the whole family is involved. BACK TO MARK 10:35

STUDY NOTE FOR MARK 10:37 sit ... at your right. Jesus’ teaching on greatness (9:34, 35 and notes) clearly has yet to change their attitudes. BACK TO MARK 10:37

STUDY NOTE FOR MARK 10:38 drink the cup. An OT symbol for suffering and wrath (Ps. 75:8; Is. 51:17–22; Jer. 25:15; Ezek. 23:31–34).

baptism. Here the word is a metaphor for the experience of death-threatening judgment, with the hope of ultimate deliverance (Rom. 6:3–7; 1 Cor. 10:2; Col. 2:11–13). The floodwaters of Noah’s day and the drowning of Egypt’s forces at the exodus reinforced the imagery of water as symbolizing divinely imposed destruction (Ps. 43:7; 69:1, 2). BACK TO MARK 10:38

STUDY NOTE FOR MARK 10:39 you will drink. Though Zebedee’s sons are naively overconfident in their present ability to endure suffering (see 14:50), they will share their Lord’s sufferings in the future—not contributing to His unique mission of atonement, but paying a painful price to proclaim the message of His cross (Phil. 3:10; Col. 1:24) and following the example of His own suffering (1 Pet. 2:20–23). BACK TO MARK 10:39

STUDY NOTE FOR MARK 10:40 not mine to grant. Jesus recognizes areas where only the Father has authority (13:32). His humble submission is a rebuke to His disciples’ self-centered ambition. BACK TO MARK 10:40

STUDY NOTE FOR MARK 10:41 indignant. Perhaps the others are indignant not because John and James have failed to put Jesus’ teaching into practice (9:35 note), but because they want the same high places. Jesus desires to eliminate such notions of power and authority in the Twelve and, by extension, in all His disciples. BACK TO MARK 10:41

STUDY NOTE FOR MARK 10:45 the Son of Man came not to be served. To correct His disciples’ worldly understanding of power and authority, Jesus presents them with His own example. Jesus, the Son of Man who will inherit “dominion and glory and a kingdom, that all peoples ... should serve him” (Dan. 7:14), has come first as a suffering servant, fulfilling the prophecy of Is. 52:13–53:12. In first serving others, Jesus has begun to inaugurate the Dan. 7:13, 14 kingdom, which will result in others serving Him.

ransom. A price paid to free the guilty from a sentence (Ex. 21:30) or debtors from their debt (Ex. 30:12; see Is. 53:10).

many. See Is. 53:12. In the Qumran writings (the Dead Sea Scrolls), this is a term for all the members of the community. When instituting the Lord’s Supper, Jesus identifies the cup with His blood, “poured out for many” (14:24). BACK TO MARK 10:45

STUDY NOTE FOR MARK 10:46 Jericho. Fifteen miles (24 km) northeast of Jerusalem and eight hundred feet (244 m) below sea level. See note on Luke 18:35.

Bartimaeus ... the son of Timaeus. The translation shows that Mark is writing for an audience unfamiliar with Semitic languages (5:41 note). Mark alone preserves this identification, yet the translation implies that the blind beggar’s personal name is unknown to the uncaring crowd of passersby, who refer to him only in terms of his father. BACK TO MARK 10:46

STUDY NOTE FOR MARK 10:47 Son of David. A popular messianic title (11:10; 12:35) drawn from the OT (Is. 11:1–3; Jer. 23:5, 6; Ezek. 34:23, 24). BACK TO MARK 10:47

STUDY NOTE FOR MARK 10:49 Jesus stopped. One of the marks of Jesus’ public ministry is the time He gives to suffering individuals in the midst of crowds (5:30–34). BACK TO MARK 10:49

STUDY NOTE FOR MARK 10:51 What do you want me to do for you. Although others have tried to silence the beggar as an annoying nuisance, Jesus the servant asks him the same question He asked James and John, two of His closest disciples (v. 36). BACK TO MARK 10:51

STUDY NOTES FOR MARK 11

STUDY NOTE FOR MARK 11:1 when they drew near to Jerusalem. The journey (10:1 note) reaches its destination, and what is called “Passion Week” begins. Jesus’ decision to come up to Jerusalem is clearly determined by His understanding of the OT and His prophecies concerning His death (8:31 note).

Bethphage and Bethany. Villages just east of Jerusalem.

Mount of Olives. East of Jerusalem and rising about two hundred feet (61 m) higher than the Temple Mount, this high hill commands a spectacular view of Jerusalem and especially of the temple. In Jesus’ time it was covered with olive trees, but was stripped of them by the Romans during the siege of Jerusalem in A.D. 70. BACK TO MARK 11:1

STUDY NOTE FOR MARK 11:2 you will find. This text may witness to the supernatural knowledge of Jesus (see John 1:48–50).

colt. A young donkey (Matt. 21:2; John 12:15). Matthew and John note that the OT prophesied Jesus’ actions (Zech. 9:9), which identify Him clearly as the righteous messianic King, coming humbly to bring salvation to Jerusalem (Matt. 21:5; John 12:14, 15). BACK TO MARK 11:2

STUDY NOTE FOR MARK 11:8 cloaks on the road. A recognition of Jesus’ royal dignity (see 2 Kin. 9:12, 13). BACK TO MARK 11:8

STUDY NOTE FOR MARK 11:9 Hosanna. A Gk. transliteration of the Aramaic words for “Save us ... O Lord” (Ps. 118:25). The crowd is shouting phrases from that psalm, which celebrates the procession of the royal Messiah.

he who comes in the name of the Lord. This description of the Messiah from Ps. 118:26 echoes David’s self-description in his confrontation with Goliath (1 Sam. 17:45). BACK TO MARK 11:9

STUDY NOTE FOR MARK 11:10 the coming kingdom of our father David. The crowd expects that Jesus’ arrival marks the beginning of a military-political insurgency that will banish Roman forces from the Promised Land. BACK TO MARK 11:10

STUDY NOTE FOR MARK 11:11 he went out to Bethany. In Matt. 21:12–22 Jesus proceeds to cleanse the temple upon His arrival and curses the fig tree the next day (cf. Luke 19:45, 46). In Mark, Jesus returns to Bethany for the night; in the morning He curses the fig tree and then cleanses the temple. Probably Matthew treats the material topically (no specific time reference for the cleansing is given in Matt. 21:12), while Mark, who places stories within stories (5:21–43; 6:7–30), treats it chronologically. BACK TO MARK 11:11

STUDY NOTE FOR MARK 11:14 May no one ever eat fruit from you again. Jesus curses the fig tree as a miraculous prophetic sign that God will soon destroy Jerusalem and its temple (which He is about to purge of defiling business dealings) in judgment on Israel’s spiritual fruitlessness (13:2), climaxing in the rejection of the Messiah within the week. This prophetic sign indicates that the rebuilding of the temple in Jerusalem will no longer be a goal of redemptive history. Speaking through the prophet Jeremiah, God compared Israel’s unfaithfulness to a fig tree that bears no figs and to inedible figs that will thrown away as garbage (Jer. 8:13; 24:1–10). BACK TO MARK 11:14

STUDY NOTE FOR MARK 11:15 temple. That is, the Gentile court, the outermost court in the complex of structures surrounding the temple proper. It is the only area where Gentiles are allowed in Jesus’ day (see v. 17).

began to drive out. John 2:12–22 describes the temple cleansing at the beginning of Jesus’ ministry, while all three Synoptic Gospels report one occurring at the end. It is likely that Jesus cleanses the temple twice. John’s account is carefully dated (John 2:20; Mark 1:9 note), and the accounts are by no means identical. In John, Jesus comes with His disciples, and His actions recall to their minds Ps. 69:9. In the Synoptic accounts Jesus comes in triumphal messianic glory and justifies His actions by quoting Is. 56:7 and Jer. 7:11. Jesus is no doubt aware that the prophet Jeremiah twice cursed the temple (Jer. 7:1–15; 26:2–6).

money-changers. This service is necessary because the temple tax and offerings must be paid in the currency that did not bear the emperor’s image, but the service has become so corrupt that Jesus describes the scene as “a den of robbers” (v. 17; Luke 19:45, 46 note). Jesus is also judging the Sadducean high-priestly families who are not honoring the character of the Father whose house it is (see 12:18–27). BACK TO MARK 11:15

STUDY NOTE FOR MARK 11:16 not allow anyone to carry anything. Not only has the court become a market, but it is being used as a shortcut by merchants of all kinds. Mark sees in Jesus’ gesture a defense of Gentile access to God in the temple and an indication of the future mission to the Gentiles. BACK TO MARK 11:16

STUDY NOTE FOR MARK 11:17 for all the nations. Mark alone includes these words in Jesus’ citation of Is. 56:7. Since money changing and the sale of sacrificial animals takes place in the court of the Gentiles, it is particularly distracting to non-Jews who come to worship the God of Israel. Again Mark records Jesus’ purpose to include all nations in God’s covenant community, anticipating the multiethnic composition of the church after Pentecost. BACK TO MARK 11:17

STUDY NOTE FOR MARK 11:18 chief priests and the scribes. Jesus knowingly acts under the eyes of those who will kill Him (8:31).

astonished at his teaching. As in 1:22 and throughout His ministry, Jesus’ teaching amazes hearers both for its unique authority and for its distinctive content as announcing the arrival of God’s eschatological reign. BACK TO MARK 11:18

STUDY NOTE FOR MARK 11:20 withered away to its roots. This phrase indicates complete destruction (v. 14 note). BACK TO MARK 11:20

STUDY NOTE FOR MARK 11:23 Be taken up and thrown into the sea. Jesus again uses hyperbole to emphasize the importance of confident faith in God’s power and willingness to respond to His children’s prayer. BACK TO MARK 11:23

STUDY NOTE FOR MARK 11:25 anything against anyone. Believing prayer brings one into God’s holy presence, exposing our need for His forgiveness, a need that obligates us to forgive others (Matt. 6:12, 14, 15; 18:23–35) and to seek their forgiveness for sins we have committed against them (Matt. 5:23, 24).

11:26 This verse is lacking in certain ancient manuscripts (text note). A similar saying is found in Matt. 6:15. BACK TO MARK 11:25

STUDY NOTE FOR MARK 11:28 By what authority. The chief priests of the Sadducean party, which control the administration of the temple, along with the elders and scribes, challenge Jesus’ authority to purge the court of the Gentiles of the business enterprises that serve the convenience of pilgrims coming to worship, while filling temple coffers. He has no official standing in the Sanhedrin, so these authorities want to know how He can dare to take such action. BACK TO MARK 11:28

STUDY NOTE FOR MARK 11:30 from heaven. Jesus’ response silences the officeholders and professional theologians, for it undercuts the claims of such official authority to be absolute. Prophetic authority cannot, by definition, have a human source (Gal. 1:11, 12). It is attested by God and demands submission. Implied in Jesus’ question, which they decline to answer, is an unspoken and ultimate question: “Do you recognize and submit to My authority?” BACK TO MARK 11:30

STUDY NOTE FOR MARK 11:33 Neither will I tell you. Jesus refuses to affirm explicitly His divine authority to those who avoid affirming John’s prophetic call from God. Yet the parable of the tenants, which He is about to tell, identifies Him implicitly as God’s Son, whose arrival and mistreatment by Israel’s leaders climax the history of the nation’s response to God’s messengers. BACK TO MARK 11:33

STUDY NOTES FOR MARK 12

STUDY NOTE FOR MARK 12:1 them. This pronoun apparently refers to the chief priests and scribes since it agrees with “they” in v. 12 (those who look for a way to arrest Him).

parables. See notes on 4:2, 11. Although it is incorrect to seek a special, symbolic meaning for every detail of the parable, the essential point is clear.

vineyard. The parable is based on the “Song of the Vineyard” (Is. 5:1–5), which pictures Israel and her unfaithfulness. Also, in Is. 3:14 the Lord rebukes Israel’s leaders (elders and princes) for exploiting His vineyard. BACK TO MARK 12:1

STUDY NOTE FOR MARK 12:2 servant. Often a term for the prophets (Ex. 14:31; 2 Chr. 1:3; Is. 20:3; Amos 3:7), whom Jesus sees as those God sent to call Israel to faithfulness and who often suffered death (Matt. 23:37). The sending of a succession of servants to collect fruit as rent recasts in the parable’s fictional narrative the history of Israel’s mistreatment of God’s prophets (cf. 2 Chr. 36:15, 16).

tenants. Those with official authority over the people of God, particularly those for whom the parable is told. By casting them as renters in the story, Jesus reminds them that Israel belongs to God, to whom they are accountable. BACK TO MARK 12:2

STUDY NOTE FOR MARK 12:6 a beloved son. The theme of Jesus as God’s beloved Son is rare and voiced at critical junctures in Mark’s gospel (1:11, 9:7), but it is unmistakably present. In the parable, the son clearly outranks both the tenants and the servants who preceded him to lay claim to what is due the owner. BACK TO MARK 12:6

STUDY NOTE FOR MARK 12:9 give the vineyard to others. Matt. 21:43 reads that the vineyard “will be ... given to a people producing its fruits,” suggesting both the community of disciples forming around Jesus, now led by the apostles (Luke 22:29, 30), and the eventual mission to the Gentiles (Matt. 8:11, 12; Rom. 9:22–26). BACK TO MARK 12:9

STUDY NOTE FOR MARK 12:10 The stone that the builders rejected. Jesus cites Ps. 118:22, 23. That psalm, the source of the crowd’s recent praises on Palm Sunday (11:9), celebrates the victory that God gives to His Messiah, establishing Him on His throne. The psalm’s architectural imagery especially alludes to the temple and shows that Jesus is identified with the reestablishment of the temple, thus representing the very presence of God that has been sequestered in the back room of the temple for so long. That the “rejected stone” has “become the cornerstone” of the new temple suggests that God will reverse human leaders’ negative assessment of the Messiah, and this is fulfilled in Jesus’ condemnation to death by the Sanhedrin and subsequent resurrection. Such is the confidence of Jesus in His Father and in the Scriptures that He can rejoice in the promised victory even in the face of the death He has just predicted for Himself (“they took him and killed him”; v. 8). BACK TO MARK 12:10

STUDY NOTE FOR MARK 12:12 they perceived. Although the meaning of other parables is usually hidden from those outside Jesus’ circle (4:11, 12), the import of this one is obvious to His enemies. BACK TO MARK 12:12

STUDY NOTE FOR MARK 12:13 Pharisees and some of the Herodians. The alliance between the Pharisees and the Herodians reemerges (3:6). This alliance is possible because both parties accept the Roman occupation, the former as a divine punishment on the sins of the Jews, the latter for political advantage. BACK TO MARK 12:13

STUDY NOTE FOR MARK 12:14 taxes to Caesar. In addition to numerous customs taxes, tolls, and other charges (2:14 note), each Roman province was obliged to pay the imperial tribute. The same sum was exacted from all, rich and poor alike. This tax was unpopular with the people. BACK TO MARK 12:14

STUDY NOTE FOR MARK 12:15 Why put me to the test. His opponents’ question is apparently an attempt to brand Jesus as a political revolutionary or as complicit in Rome’s occupation of God’s land and oppression of God’s people.

denarius. Numerous currencies were in circulation in Palestine during the first century. Jesus asks for the Roman denarius, about a day’s wage, bearing on one side a picture of Caesar and on the other a scene glorifying his reign. BACK TO MARK 12:15

STUDY NOTE FOR MARK 12:17 Render to Caesar. Jesus takes the occasion to affirm that Rome’s political power is legitimate, as at His trial He declares that it is from God (John 19:11). The early church followed this teaching of Jesus (Rom. 13:1–7; Col. 1:16; 1 Tim. 2:1–6; Titus 3:1, 2; 1 Pet. 2:13–17).

to God the things that are God’s. Governments have legitimate claims on their subjects by God’s appointment, but their domain is not universal. Since the “likeness” on the denarius (v. 16) is the Gk. word rendered “image” in Gen. 1:26, describing the creation of human beings in the “image of God,” Jesus may be challenging His questioners to devote themselves wholly to the God whose image they bear. BACK TO MARK 12:17

STUDY NOTE FOR MARK 12:18 Sadducees. The Sadducees denied the resurrection and the existence of angels, and they rejected the oral tradition of the Pharisees (Acts 23:8). Their name probably derives from Zadok, David’s high priest (2 Sam. 8:17; 1 Chr. 15:11; 29:22) and appointed officer over the Aaronic priestly line (1 Chr. 27:17) who was given the exclusive right to be high priest (Ezek. 40:46; 43:19). BACK TO MARK 12:18

STUDY NOTE FOR MARK 12:19 Moses wrote. The story they tell Jesus (vv. 19–23) is based on the “kinsman-redeemer” (or “levirate [brother-in-law] marriage”) commandment of Deut. 25:5–10, which provides for a family line to be perpetuated by the nearest of kin in the event of a premature death (Ruth 2:20 note). BACK TO MARK 12:19

STUDY NOTE FOR MARK 12:24 you know neither the Scriptures. That is, the implications of God’s self-identification to Moses in Ex. 3, which Jesus is about to cite.

nor the power of God. Probably refers to God’s power to bring about, through His Messiah, a completely new order of existence in the new heavens and the new earth at the end of time (Luke 22:69; Rom. 1:16; 1 Cor. 1:18, 24). BACK TO MARK 12:24

STUDY NOTE FOR MARK 12:25 neither marry. The final resurrection marks the complete transformation of the physical universe (Rom. 8:21; 1 Cor. 15:52, 53). Therefore, the creation mandate of marriage and reproduction (Gen. 1:27, 28; 2:24), which applies to human relationships in the present order, will no longer be needed or appropriate. BACK TO MARK 12:25

STUDY NOTE FOR MARK 12:26 the passage about the bush. See Ex. 3:1–6. The God who appears with miraculous power in the theophany of the burning bush is the Lord not of “the dead” but of the “living,” those who are united to Him in an eternal covenant of grace. Although the patriarchs had been in the grave for centuries when the Lord spoke to Moses, by identifying Himself as their God He affirmed His commitment to redeem them as whole persons, body and soul, for communion with Himself. The teaching about resurrection, Jesus implies, is not limited to certain OT proof texts (e.g., Job 19:25–27; Ps. 16:9–11; 17:15; 73:24–26; Is. 26:19; 53:11; Ezek. 37:1–14; Dan. 12:2; Hos. 6:2; 13:14) but is grounded in the person of the living and life-giving God. BACK TO MARK 12:26

STUDY NOTE FOR MARK 12:27 You are quite wrong. This strong phrase recalls Jesus’ damning indictment of those who adamantly resist God’s truth despite their learning and positions of religious influence. BACK TO MARK 12:27

STUDY NOTE FOR MARK 12:28 seeing that he answered them well. This scribe’s responses may show that his question is sincere, not a trick or a test. BACK TO MARK 12:28

STUDY NOTE FOR MARK 12:29 Hear, O Israel. Again the debate is about Scripture. Jesus cites Deut. 6:4, known as the Shema (Hb. “hear”), the central confession of Israel’s monotheistic faith, followed by the preeminent covenant demand of wholehearted and exclusive love for the Lord. BACK TO MARK 12:29

STUDY NOTE FOR MARK 12:31 The second. Jesus joins Lev. 19:18 to Deut. 6:4, 5, a text that James calls “the royal law” (James 2:8). BACK TO MARK 12:31

STUDY NOTE FOR MARK 12:33 burnt offerings. The scribe approves Jesus’ answer and adds a scriptural proof of his own (1 Sam. 15:22; Ps. 40:6; Hos. 6:6). BACK TO MARK 12:33

STUDY NOTE FOR MARK 12:34 not far from the kingdom. The scribe’s reply indicates that his heart is not as hard as those of his colleagues. Compare the rich young ruler of 10:21 (“You lack one thing”) and Nicodemus (John 3:1–21). In each case there is a need for new birth into eternal life (entering the kingdom of God), something made possible by the death and resurrection of the Son of Man (John 3:3, 14, 15). BACK TO MARK 12:34

STUDY NOTE FOR MARK 12:35 he said. Having silenced His interrogators, Jesus goes on the offensive with His own question about Scripture’s testimony to the identity of the Messiah. BACK TO MARK 12:35

STUDY NOTE FOR MARK 12:36 David himself. Jesus’ interpretation hangs on the Davidic authorship of this psalm.

in the Holy Spirit, declared. Jesus ascribes to David’s psalm full divine inspiration, as do His disciples later concerning other psalms (Acts 1:16; 4:25). BACK TO MARK 12:36

STUDY NOTE FOR MARK 12:37 David himself calls him Lord. Ordinarily sons are considered subordinate to their fathers and earlier ancestors. Jesus argues that while the Messiah is descended from David, His royal dignity and power far surpass the royal power and dignity of David, for David addressed this coming King as “my Lord” (Ps. 110:1). This king is uniquely associated with the Lord and identified as Lord (Ps. 110:2). The crowds hear such clear and faithful interpretation of Scripture “gladly” (see Luke 24:32), although it no doubt frustrates and further enrages their leaders. BACK TO MARK 12:37

STUDY NOTE FOR MARK 12:38 Beware of the scribes. The superficiality of the scribes’ messianic doctrine and exegesis brings Jesus to criticize their hypocritical lifestyle in general. Their blend of religious showiness with exploitation of widows sets a dangerous example. A similar warning appears in 8:15. BACK TO MARK 12:38

STUDY NOTE FOR MARK 12:40 devour widows’ houses. It was considered improper for anyone to receive a salary for interpreting the Scriptures in the first century. Consequently, they relied upon and sometimes took advantage of the hospitality of the people, among whom pious widows were especially vulnerable.

long prayers. See Matt. 6:5, 6 for a similar judgment of ostentatious and hypocritical spirituality. BACK TO MARK 12:40

STUDY NOTE FOR MARK 12:41 treasury. The offering boxes are situated in the women’s court of the temple, which gives access to all. BACK TO MARK 12:41

STUDY NOTE FOR MARK 12:42 two small copper coins. This coin, the lepton, was the lowest denomination in circulation.

a penny. A Roman coin worth one sixty-fourth of a denarius (the denarius was one day’s wage). Mark calculates the two coins’ value using a Gk. loanword from Latin for readers in Rome (5:41 note). BACK TO MARK 12:42

STUDY NOTE FOR MARK 12:43 put in more. Her willingness to give sacrificially, despite her poverty, makes her gift of greater value to God than larger donations from the affluent (cf. 2 Cor. 8:1–5, 12). BACK TO MARK 12:43

STUDY NOTES FOR MARK 13

STUDY NOTE FOR MARK 13:1–37 This chapter is known as the “Little Apocalypse” or the Olivet Discourse. It makes predictions in three areas: the coming destruction of the temple and signs preceding it (vv. 1–4, 14–31); future persecution and deception that will generally characterize the present age (vv. 5–13); and the end of the age (vv. 32–37).

13:1 what wonderful stones and what wonderful buildings. Herod the Great began rebuilding the temple in 19 B.C., using marble and gold as decorative materials. The outer court measured 500 by 300 yards (457 m by 274 m). It was bordered by walls of massive white stones, some of which were sixteen feet long (5 m) and three to four feet high (1 m). On top of these were magnificent, covered cloisters or walkways with richly carved wooden ceilings. BACK TO MARK 13:1

STUDY NOTE FOR MARK 13:2 one stone. Jerusalem was sacked and the temple burned and destroyed in A.D. 70 by Titus, the Roman general (later emperor). The Arch of Titus commemorating his victory still stands in Rome. BACK TO MARK 13:2

STUDY NOTE FOR MARK 13:3 Peter and James and John and Andrew asked him privately. This teaching is part of the special instruction given to the Twelve (4:10, 11; 8:29). BACK TO MARK 13:3

STUDY NOTE FOR MARK 13:4 when will these things be. The disciples’ question has in view the predicted destruction of the temple. In Matt. 24:3 the form of their question suggests that they associated that catastrophe with Jesus’ coming at the end of the age. However, Jesus’ reply addresses both the temple’s destruction within that generation’s lifetime (v. 30) and the (more distant) time leading to the end of the age, thereby separating the temple’s destruction from His second coming. The events surrounding the destruction of the temple anticipate and typify those associated with the second coming, although the former will be preceded by observable signs (13:14–31) whereas the timing of Christ’s return is known only to the Father (13:32–36). BACK TO MARK 13:4

STUDY NOTE FOR MARK 13:6 Many will come. Acts 5:36, 37; 21:38; and the Jewish historian Josephus mention first-century insurrectionists (Theudas, Judas the Galilean, an Egyptian) who claimed a special calling from God to liberate the Jewish people from Rome. Jesus forewarns His disciples that others like them will arise in the next forty years, before Jerusalem’s fall in A.D. 70, and cautions them not to mistake them for Himself, the true Messiah. Later, in A.D. 130, Bar Kochba, the leader of a Jewish rebellion against the Romans, claimed to be and was accepted by his followers as the messiah, and the list of false messiahs has only grown longer since then.

I am he. This phrase is also the name of God (Ex. 3:14) and the title chosen by Jesus (Mark 6:50; John 8:28, 58). BACK TO MARK 13:6

STUDY NOTE FOR MARK 13:7 the end is not yet. According to the parallel text (Matt. 24:3), “the end” is “the close of the age.” Neither the appearance of religious imposters nor the escalation of international conflict signifies that the end of the present age is imminent. BACK TO MARK 13:7

STUDY NOTE FOR MARK 13:8 birth pains. First-century Jews expected a time of suffering before the coming of the Messiah and described it in this way, as does Paul in Rom. 8:22. BACK TO MARK 13:8

STUDY NOTE FOR MARK 13:9 councils. Synagogue councils in this era have the right to order floggings, limited to forty strokes (Deut. 25:1–3). The apostles later suffer imprisonments and floggings (Acts 4:21; 5:18, 40; 2 Cor. 6:9; 11:23, 24). BACK TO MARK 13:9

STUDY NOTE FOR MARK 13:10 proclaimed to all nations. The time between Christ’s resurrection and His second coming is not simply a time of suffering and persecution. It is also a time of grace and of evangelism throughout the earth in fulfillment of the prophecy of Is. 49:6. BACK TO MARK 13:10

STUDY NOTE FOR MARK 13:11 what you are to say. This is a promise of special assistance in time of need rather than a reference to the ministry of the Spirit among the Twelve in establishing their proclamation of Jesus (John 14:25, 26; 15:26, 27; 16:12–15). BACK TO MARK 13:11

STUDY NOTE FOR MARK 13:13 endures to the end. See note on v. 7. This statement may also mean the end of each person’s life. Such perseverance is often associated with suffering (Rom. 8:18–25; 12:12; Heb. 10:32; 12:2; 1 Pet. 2:20).

will be saved. Such steadfastness does not merit salvation but is the proof that true salvation has been received and can never be interrupted for the believer (Rom. 8:24). BACK TO MARK 13:13

STUDY NOTE FOR MARK 13:14 the abomination of desolation. Dan. 11:31 predicts the coming of the king of the north who will desecrate the temple. That prediction was first fulfilled in 168 B.C., when Antiochus IV Epiphanes set up a pagan altar and sacrificed a pig in the Most Holy Place. In A.D. 70 the OT text was definitively fulfilled when Titus, the Roman general, sacked the temple.

let the reader understand. This phrase is either an aside by Mark for his readers or Jesus’ wish that His hearers, as readers of the OT, will realize that He is citing Dan. 9:25–27 and 11:31 (see 2:25; 12:10, 26).

flee to the mountains. When the Romans on their way to Jerusalem in A.D. 69 sacked Qumran, the members of that community hid their manuscripts in mountain caves overlooking the Dead Sea. Eusebius, the fourth-century church historian, states that the Christians left Jerusalem at that time and founded the church at Pella, east of the Jordan and forty to fifty miles (80 km) north of Jerusalem. BACK TO MARK 13:14

STUDY NOTE FOR MARK 13:19 tribulation as has not been. The Roman historian Tacitus and the Jewish historian Josephus describe the destruction of the temple as a catastrophe of supernatural dimensions, with armies appearing in the sky and a supernatural voice. According to Josephus, the suffering was unparalleled. BACK TO MARK 13:19

STUDY NOTE FOR MARK 13:20 cut short. This probably refers to the limited period surrounding the destruction of the temple, but the brevity of that horrific period provides a preview of a similar period before the second coming (v. 4 note; see Rev. 20:4, 7–9).

the sake of the elect. The people of God (vv. 22, 27). BACK TO MARK 13:20

STUDY NOTE FOR MARK 13:21 Look, here is the Christ. See note on v. 6. BACK TO MARK 13:21

STUDY NOTE FOR MARK 13:22 signs and wonders. Jesus associates these with messianic manifestations, though He recognizes such manifestations to be fraudulent. BACK TO MARK 13:22

STUDY NOTE FOR MARK 13:24 in those days. Since this is a technical OT term for the last days (Jer. 3:16; Joel 3:1; Zech. 8:23), Jesus may be starting to speak of the end (see v. 7). According to some interpreters, the second coming is in view in v. 26.

the sun will be darkened. Although these phrases often refer to the time of God’s cosmic and final judgment (Is. 13:10; 34:4; Joel 2:10, 31), here they may signify another event so momentous that after it the world will never be the same again. Peter interprets Joel 2:31 in Acts 2:16–21 as a prophecy of the outpouring of the Spirit at Pentecost. BACK TO MARK 13:24

STUDY NOTE FOR MARK 13:26 coming in clouds. In Scripture, clouds sometimes signify divine presence (Ex. 19:9; 24:15–18). If the first coming of the Son of Man is characterized by suffering and humiliation (8:31 note), His future coming at the end will be an open declaration of His divine glory. Such a coming recalls the visible manifestations of God (theophanies) in the OT (Ex. 19:16; 34:5; Ezek. 1:4; 10:3, 4), with the difference that this one will be universal. But Dan. 7:13, 14, the source of Jesus’ imagery here, is a scene of His ascension in which the Son of Man comes with clouds into God’s heavenly court to receive eternal and universal dominion. Thus it is possible that vv. 24–27 may point not only to Christ’s appearance in universal judgment but also to humans’ realization that Jesus is reigning in the kingdom of God (Dan. 7:13)—a realization triggered by the fall of Jerusalem (God’s final judgment on the city) and by the gathering of God’s elect from the nations through evangelism. Verse 27 would then refer to the worldwide spread of the gospel that preceded and followed that event. The “angels” would be the messengers of the gospel (angelos is the Gk. word for “messenger,” either human or angelic). On this view, Jesus’ first exclusive reference to the end (His second coming) is not until v. 32 (“that day”). BACK TO MARK 13:26

STUDY NOTE FOR MARK 13:27 from the four winds. A poetic way of affirming the universality of the new people of God. BACK TO MARK 13:27

STUDY NOTE FOR MARK 13:28 fig tree. There does not seem to be any specific symbolic sense to this “fig tree” (such as the reemergence of the nation of Israel), especially since the parallel passage (Luke 21:29) adds “and all the trees,” although the fig tree that Jesus recently cursed symbolizes the impending rejection of unbelieving Israel and its institutions (Mark 11:12–14). Just as there are signs of what is to come in the natural realm, so there are signs of what is to come in the spiritual realm. BACK TO MARK 13:28

STUDY NOTE FOR MARK 13:30 this generation. Concerning the destruction of the temple, the phrase refers to Jesus’ own generation. BACK TO MARK 13:30

STUDY NOTE FOR MARK 13:31 Heaven and earth will pass away. Jesus makes His words equal to the words of Scripture, with eternal value (see Matt. 5:18). BACK TO MARK 13:31

STUDY NOTE FOR MARK 13:32 nor the Son. Jesus is conscious of His unique relationship to the Father as the eternal Son, yet with respect to His true human nature there is a limitation of His knowledge. According to Jesus’ humanity, what the Father has not revealed to Him about the future He does not know. BACK TO MARK 13:32

STUDY NOTE FOR MARK 13:33 you do not know when the time will come. Unlike the destruction of Jerusalem and its temple, the end of the age at Jesus’ bodily second coming will not be predictable by clearly observable signs (Acts 1:7). Also, Mark 13:1–30 repeatedly speaks of “those days” or merely the “days” relating to circumstances concerning the fall of Jerusalem that the disciples can know about, whereas v. 32 refers to that “day or that hour” (singular) that “no one knows,” likely referring to the very end of history at Christ’s final coming. The certainty of Christ’s return and uncertainty as to its timing provide the strongest motivation to stay awake and be found faithful at His arrival. BACK TO MARK 13:33

STUDY NOTES FOR MARK 14

STUDY NOTE FOR MARK 14:1 It was now two days. That is, Passover would be “on the second (or next) day;” cf. 8:31. Mark places the plotting of the chief priests and scribes on Wednesday of Passion Week.

the Passover. The Passover is one of the most important of the Jewish feasts, since it celebrates the deliverance from Egypt when the angel of death “passed over” the homes of the people of Israel (Ex. 12:1–30). At the time of Jesus, the Passover was celebrated on the fourteenth day of the first month of the Jewish calendar (Nisan,which corresponds to the end of March and beginning of April). It was observed the last day before the first full moon after the spring equinox. On that day when the paschal lambs were killed and eaten, all leaven (symbolizing sin) was to be removed from the house, and only unleavened bread was to be eaten for the seven days after the Passover. The entire eight-day observance, beginning with Passover evening, was inclusively called the “Feast of Unleavened Bread” (14:12; Ex. 12:15–20).

chief priests. See note on 8:31.

scribes. See note on 7:1. BACK TO MARK 14:1

STUDY NOTE FOR MARK 14:2 Not during the feast. Being one of the Jewish pilgrimage feasts, the Passover drew enormous numbers of people to Jerusalem. Josephus estimated that the population of 50,000 increased to 3,000,000. Though his figures are generally considered greatly exaggerated (250,000 is more likely), the authorities’ fears are not groundless. See 11:8–10, 31, 32; 12:12, 37. BACK TO MARK 14:2

STUDY NOTE FOR MARK 14:3 Bethany. See note on 11:1.

Simon the leper. No doubt no longer a leper, he may have been cleansed by Jesus. He is clearly an important member of the wider circle of disciples, since Jesus chooses to visit his house at this time.

reclining. For formal dinners in first-century Judea, people reclined rather than sat at the table (Luke 22:14 note; John 13:23).

a woman. According to John 12:3, this woman is Mary, the sister of Lazarus and Martha. John also indicates that the meal occurs “six days before the Passover” (John 12:1), before Jesus entered Jerusalem. Mark may have placed the account here to associate this pre-anointing for burial (v. 8 note) more closely with the plot to kill Jesus (v. 1). Matthew agrees with Mark’s order (Matt. 26:3–13).

alabaster flask. Alabaster is a type of gypsum, in its pure form white or translucent, found in limestone deposits in caves and at the exits of springs. It was often used for making ointment jars and was considered a luxury item.

pure nard. A rare and costly perfume imported from India and made from the root of a plant grown in the Himalayas. Its value of “three hundred denarii” (v. 5) is roughly equivalent to a year’s wages in the first century.

broke the flask. To prevent loss, amounts suitable for a single application were sealed into flasks that were then broken at the neck at the time of use. According to John 12:3, Mary’s flask contains twelve ounces of perfume. BACK TO MARK 14:3

STUDY NOTE FOR MARK 14:5 given to the poor. Jesus commends ongoing generosity to the poor, but devotion to Him, while He is still among His disciples, takes precedence (v. 7). John notes that Judas Iscariot is among the objectors to the “waste” of this precious ointment, and that his motive is not compassion for the poor but personal greed (John 12:4–6). BACK TO MARK 14:5

STUDY NOTE FOR MARK 14:6 a beautiful thing. Jesus approves of what others see as a waste, for by this gesture she shows the inestimable worth of Jesus, of His death (v. 8), and of the profound communion that His sacrifice on the cross will establish. This gesture recalls the precious ointment poured over Aaron the high priest, which the psalmist compares to the priceless blessing of the fellowship of believers (Ps. 133). BACK TO MARK 14:6

STUDY NOTE FOR MARK 14:8 anointed my body beforehand for burial. Jesus alludes to the anointing of dead bodies with spices and perfume, a common first-century practice in Palestine. His resurrection from the dead will prevent other women from performing this act of devoted love after his burial (16:1). BACK TO MARK 14:8

STUDY NOTE FOR MARK 14:10 Judas Iscariot. Judas stands in stark contrast to the unnamed woman (in Mark) who has lavished costly love on Jesus. Judas will receive thirty silver coins (not even half the value of the perfume) for his betrayal of Jesus (v. 11). BACK TO MARK 14:10

STUDY NOTE FOR MARK 14:12 Unleavened Bread. This feast symbolizes the removal of sin in the lives of Israelite believers (Ex. 12:14–20). The Passover meal falls on the first day of this feast (v. 1 note; Ex. 12:14, 15), the fourteenth day after the beginning of the Jewish year (Ex. 12:6).

sacrificed the Passover lamb. Jesus died at Passover, the feast that celebrates how the blood of a lamb protected the Israelites in Egypt from God’s wrath. Jesus’ death shows the profound continuity in the divine plan of redemption (see 1 Cor. 5:7). In the order of these feasts, the priority of God’s act of salvation (Passover and redemption) is shown to precede our response of holy living (Feast of Unleavened Bread and the believer’s putting away of sin). BACK TO MARK 14:12

STUDY NOTE FOR MARK 14:13 man carrying a jar of water. Women usually carried water jars in Jesus’ day. For Jesus’ knowledge of future and distant events, see 11:1, 2 and John 1:48. As the incarnate God-man in whose one person His fully divine nature and fully human nature are united, Jesus can and does exercise on earth divine powers of knowledge (13:32 note). It is possible, however, that Jesus has simply made prior arrangements with this man. BACK TO MARK 14:13

STUDY NOTE FOR MARK 14:17 with the twelve. The Gospels record that those present at this high point in the ministry of Jesus are the twelve disciples He chose at the beginning (see 3:14). According to Luke 22:30, at this time Jesus announces their future ministry as judges of the new people of God. They are witnesses at the inauguration of the new covenant. BACK TO MARK 14:17

STUDY NOTE FOR MARK 14:20 one of the twelve. Jesus’ prediction of the betrayal comes from His intimate knowledge of Judas and also from His understanding of the Scriptures (v. 21; Ps. 41:9; see Acts 1:15–20).

dipping bread into the dish with me. Bread or meat was dipped into a central bowl of sauce. The detail emphasizes the deep personal betrayal, since table fellowship is a token of genuine friendship (see 2:16). BACK TO MARK 14:20

STUDY NOTE FOR MARK 14:21 as it is written. See note on 8:31.

woe to that man. Although Judas’s betrayal is part of God’s plan and predicted in Scripture, his motives and treachery are not thereby excused. His subsequent suicide is symptomatic of the eternal condemnation he incurs. BACK TO MARK 14:21

STUDY NOTE FOR MARK 14:22 as they were eating. The sacramental meal of the new covenant is intrinsically related to and grows out of that of the old (cf. Ex. 24:9–11). Jesus takes two elements of the Passover meal, unleavened bread and wine, to express His new work of redemption. See “The Lord’s Supper” at 1 Cor. 11:23. BACK TO MARK 14:22

STUDY NOTE FOR MARK 14:24 my blood. In the original Passover the blood of the lamb protected the Israelites from death (Ex. 12:23, 30). The phrase “blood of the covenant” comes from Ex. 24:8 and recalls that biblical covenants are sealed in blood, which symbolizes the lethal consequences of violating the covenant commitment (Gen. 15:9–21; 17:9–14; Ex. 24:4–8; Heb. 9:15). As in Moses’s day, divine judgment will pass over those who are covered by the blood of the final Passover lamb, Jesus Christ.

poured out for many. Jesus is alluding to Is. 53:12, where the servant of the Lord “poured out His soul to death” and “bore the sin of many.” BACK TO MARK 14:24

STUDY NOTE FOR MARK 14:25 I will not drink. Jesus is hereby predicting the imminence of His death.

drink it new. Jesus expresses His faith in God, who will not abandon Him in death.

the kingdom of God. The eschatological reign of God, foretold by the OT prophets and announced as “at hand” by John the Baptist and Jesus (1:15; Matt. 3:1, 2), was inaugurated in Jesus’ ministry and is about to reach a greater stage in Jesus’ sacrifice and resurrection (Acts 2:30–36). BACK TO MARK 14:25

STUDY NOTE FOR MARK 14:26 sung a hymn. This mention of singing may refer to the Passover liturgy. If so, Jesus and His disciples sing Pss. 115–118, the Hallel of Egypt, which is the traditional close of the meal. BACK TO MARK 14:26

STUDY NOTE FOR MARK 14:27 the sheep will be scattered. Not only Jesus’ suffering but also the fact that His disciples will abandon Him is predicted in ancient Scripture (Zech. 13:7). BACK TO MARK 14:27

STUDY NOTE FOR MARK 14:28 to Galilee. The angel at the empty tomb will recall this promise and allude to Peter’s denial (16:7). BACK TO MARK 14:28

STUDY NOTE FOR MARK 14:30 before the rooster crows twice. For other examples of Jesus’ knowledge of future events, see note on v. 13. The seemingly specific reference could also be a poetic way of saying “before dawn.” BACK TO MARK 14:30

STUDY NOTE FOR MARK 14:31 If I must die with you. Jesus’ followers must carry the cross, an instrument of death, and be willing to lose their lives for His sake, unashamed to identify with Him (8:34). Peter believes that he has such strong faith, but he is mistaken (vv. 66–72). BACK TO MARK 14:31

STUDY NOTE FOR MARK 14:33 Peter and James and John. As in the display of His glory at the transfiguration, so now in the depth of His struggle with the prospect of the suffering that awaits in His Father’s will, Jesus seeks the company of these three closest disciples. See note on 5:37.

troubled. This verb expresses deep emotional distress (Phil. 2:26). BACK TO MARK 14:33

STUDY NOTE FOR MARK 14:36 Abba. A colloquial Aramaic word for “father,” which expresses Jesus’ close relationship with God the Father. Mark records the Semitic word used by Jesus along with its Gk. equivalent for his readers’ comprehension, as he does elsewhere (5:41; 7:34; 11:9; 14:45; 15:22, 34). Perhaps alluding to the tradition of Jesus’ prayer in Gethsemane, Paul declares that by the Spirit believers may address God as “Abba Father” (Gal. 4:6; Rom. 8:15).

cup. As in OT imagery, the cup symbolizes God’s wrath and the destruction it inflicts (Is. 51:17–22). See note on 10:38.

not what I will, but what you will. Appropriately, the preference of Jesus’ innocent human soul is to avoid the torment of being forsaken by His Father as He bears the guilt of others’ sin on the cross. Yet the eternal Son has assumed humanity in order to do God’s will, which centers on His offering His body (Heb. 10:5–10). Confronted now with the full cost of His obedient resolve, He completes His utter submission to God’s will in the covenant of redemption. BACK TO MARK 14:36

STUDY NOTE FOR MARK 14:37 one hour. In spite of noble intentions (14:29, 31), Peter, like James and John, is incapable of one hour of true discipleship. BACK TO MARK 14:37

STUDY NOTE FOR MARK 14:38 Watch. This exhortation recalls the warning of 13:32–37 to watch and not fall asleep before the coming of the Son of Man. Temptation is the trap of Satan to cause God’s people (in this case the Twelve) to fall and, if possible, to bring to nothing the plan of redemption. BACK TO MARK 14:38

STUDY NOTE FOR MARK 14:43 crowd. Probably a force sent by the Sanhedrin, since the three categories of members of that body are mentioned (v. 53; 8:31 note). BACK TO MARK 14:43

STUDY NOTE FOR MARK 14:44 kiss. A sign of respect that disciples showed to teachers in that day. After eating from the same dish (v. 20 note), Judas now feigns submission and respect. BACK TO MARK 14:44

STUDY NOTE FOR MARK 14:48 as against a robber. The Greek can mean either “robber” or “insurrectionist,” but in view of the charges brought against Jesus at His trial (Luke 23:2), “insurrectionist” is better. The same term describes those crucified with Jesus (Mark 15:27), and they (as well as Barabbas, who was released instead of Jesus, 15:7) were probably also condemned as terrorist insurgents. BACK TO MARK 14:48

STUDY NOTE FOR MARK 14:49 let the Scriptures be fulfilled. See note on 8:31. In view of v. 50, the passage Jesus has in mind may be Zech. 13:7 (see v. 27). BACK TO MARK 14:49

STUDY NOTE FOR MARK 14:51 young man. Some interpreters have suggested that in this cryptic detail, as in the mention of the linen garment (a sign of wealth), there might be a veiled reference to Mark himself, since he was from a well-to-do family in Jerusalem (Acts 12:12). At least he identified himself closely enough with Jesus’ group that the authorities tried to seize him. Yet he, like the Eleven, escaped, leaving Jesus in the custody of enemies. BACK TO MARK 14:51

STUDY NOTE FOR MARK 14:53–15:15 This section of the narrative concerns Jesus’ trials before the Jews and the Romans, which were full of errors and irregularities, with the principles of justice subordinated to expediency and politics. The Jewish trial had three parts: a hearing before Annas (reported only in John 18:12–14, 19–23); a trial before the Sanhedrin, led by Caiaphas in his house (14:53–65); and an early morning session of the Sanhedrin (15:1). The Roman trial was likewise in three parts: before Pilate (15:2–5); before Herod Antipas (reported only in Luke 23:6–12); and before Pilate again (15:6–15). BACK TO MARK 14:53

STUDY NOTE FOR MARK 14:54 courtyard of the high priest. Normally in Jesus’ day, the Sanhedrin would hold its sessions in the marketplace near the temple. This trial takes place in the high priest’s residence. The trial is irregular in time (at night) and place and in its unusual haste. BACK TO MARK 14:54

STUDY NOTE FOR MARK 14:57 false witness. Deut. 19:15–21 requires that for guilt to be established, there must be two or three corroborating witnesses. False witnesses are to receive the same punishment as the accused. These regulations are not followed in the trial of Jesus. BACK TO MARK 14:57

STUDY NOTE FOR MARK 14:58 I will destroy this temple that is made with hands. The first three (Synoptic) gospels do not record Jesus saying anything resembling this. However, in John’s account of the temple cleansing, Jesus says that His enemies (not He) will destroy “this temple” (His body) and that He will raise it up in three days (John 2:19). This supports the probability that Christ cleansed the temple twice, since the lapse of three years would explain the false witnesses’ garbled version. See note on Matt. 26:59–61 for why these witnesses are “false” in their testimony against Jesus. BACK TO MARK 14:58

STUDY NOTE FOR MARK 14:61 he remained silent. As the submissive and suffering Servant of the Lord, Jesus maintains silence, refusing to defend Himself and to repay insult with insult (Is. 53:7; 1 Pet. 2:23).

Christ. From the Gk. word meaning “anointed one.” “Messiah” is the Hb. word of the same meaning (1 Sam. 2:10 note).

Son of the Blessed. “The Blessed” is an indirect substitute for “God,” used by the Jews to avoid the risk of taking God’s name in vain. The whole title means “Son of God” and in the context indicates royal messiahship rather than absolute divinity. BACK TO MARK 14:61

STUDY NOTE FOR MARK 14:62 I am. Asked point-blank about His messianic identity, Jesus answers frankly. See notes on 6:50; 13:6.

Son of Man. See note on 2:10. Jesus modifies the title “Messiah” in terms of the divine figure of Dan. 7.

clouds of heaven. The fact that the high priest will see evidence of the Son of Man’s enthronement supports the view that Jesus’ prophecy of the Son of Man’s coming in 13:24–27 refers to the destruction of Jerusalem and the growth of the church among the Gentiles. BACK TO MARK 14:62

STUDY NOTE FOR MARK 14:63 tore his garments. A symbolic gesture expressing shock, sorrow, or horror (Gen. 37:29; 2 Kin. 18:37; 19:1; Ezra 9:3; Jer. 36:24; Joel 2:13).

What further witnesses. The high priest makes the whole Sanhedrin witness to what he considers Jesus’ blasphemy. BACK TO MARK 14:63

STUDY NOTE FOR MARK 14:64 blasphemy. Jesus is condemned not for insurrection but for His claim to deity, the essence of His message. The prescribed punishment for blasphemy (insulting the honor of God’s name) according to Jewish law is death by stoning (Lev. 24:16), but in Jesus’ day only Roman courts can order capital punishment. Thus, Jesus will die by crucifixion, a Roman punishment (John 18:31, 32 and notes). BACK TO MARK 14:64

STUDY NOTE FOR MARK 14:65 spit on him and ... strike him. In their agreement with the accusation of the high priest, all the members of the Sanhedrin condemn Him (v. 64), and some express their hostility with physical violence and personal insult. Spitting in the face indicates exclusion from the group (Num. 12:14, 15), as if by ritual defilement. As the Lord’s Servant, Jesus does not hide His face from disgrace and spitting (Is. 50:6). At this point, the Sanhedrin breaks decisively with the Messiah.

Prophesy. Since Jesus has been acclaimed as a prophet (6:15; 8:28; Luke 7:16), His tormentors challenge Him to exercise that gift by naming those who strike Him, though His head is covered. BACK TO MARK 14:65

STUDY NOTE FOR MARK 14:67 Nazarene. In the first century, Nazareth was dismissed as a backwater town from which no one of significance would come (John 1:46). See note on 1:24. BACK TO MARK 14:67

STUDY NOTE FOR MARK 14:70 Galilean. The Jews of Judea hold the Galilean Jews in contempt as culturally and religiously inferior (John 7:52). Peter’s manner and accent give him away, especially in the courtyard of a Sadducean aristocrat. BACK TO MARK 14:70

STUDY NOTE FOR MARK 14:71 invoke a curse on himself. Cowed twice by a servant girl and now by a bystander, Peter invokes God’s wrath to strengthen his repudiation of Jesus: “I do not know this man.” Immediately a second rooster crow reminds Peter of Jesus’ sober prediction (v. 30), which has been fulfilled precisely. Shocked at his cowardice and overwhelmed with shame, he weeps. BACK TO MARK 14:71

STUDY NOTES FOR MARK 15

STUDY NOTE FOR MARK 15:1 as soon as it was morning. Probably at dawn. The purpose of the new meeting is apparently to draw up a political charge that will lead the Roman authorities to condemn and execute Jesus (see Luke 23:2).

Pilate. The Apostles’ Creed mentions Pilate as the representative of Rome who faces Jesus in this trial. Pilate was Roman governor of Judea from A.D. 26 to 36. As magistrate, only he had the legal right to pronounce capital sentences (14:64 note). BACK TO MARK 15:1

STUDY NOTE FOR MARK 15:2 King of the Jews. Pilate’s question implies that the Sanhedrin’s charge is that Jesus’ claim to kingship subverts Rome’s authority over its subjects in Judea, Galilee, and elsewhere. The title itself is ambiguous. In a political sense, the Herods are kings and Jesus is not. Nevertheless, Jesus is King of the Jews, offered to them as the fulfillment of their messianic hopes.

You have said so. Though indirect, Jesus’ reply will naturally be interpreted as affirming the identification implied in Pilate’s question. BACK TO MARK 15:2

STUDY NOTE FOR MARK 15:4 Have you no answer. Pilate apparently wants to make Jesus realize that, before the law, silence means consent to all the charges being lodged against him by the Sanhedrin’s representatives. Again the Servant of the Lord maintains silence in the face of His enemies (cf. 14:61; Is. 53:7). BACK TO MARK 15:4

STUDY NOTE FOR MARK 15:7 Barabbas. Apparently he is an insurrectionist who has sought the military overthrow of Rome. Matt. 27:16 (in some manuscripts) gives his first name as “Jesus” (Hb. “Joshua”), a common name of the period. The choice Pilate proposes to the crowd (v. 9) is unwittingly ironic: Jesus Barabbas, the would-be political savior of Israel, or Jesus of Nazareth, the true Savior of the world. BACK TO MARK 15:7

STUDY NOTE FOR MARK 15:13 Crucify. Of Persian origin and adopted by the Romans, this cruel and shameful form of capital punishment was used mainly against rebellious slaves and insurrectionists. Metal spikes were driven through the wrists or hands (John 20:25) and heels of the victim, who suffered terrible pain. Death usually resulted over the course of days from the effects of the injuries, hunger, dehydration, muscle fatigue, and exposure. Breaking the condemned’s legs (John 19:33) caused rapid death by asphyxiation, since the legs could no longer lift the body to help the person breathe. As Paul notes, the crucifixion of Jesus identified the form of His execution with being “hanged on a tree,” identified in the law of Moses as a sign of death under the curse of God (Gal. 3:13; see Deut. 21:23). BACK TO MARK 15:13

STUDY NOTE FOR MARK 15:15 scourged. In Roman custom crucifixion was preceded by the act of flogging with a leather whip that had sharp pieces of bone and metal at the end of its lashes. BACK TO MARK 15:15

STUDY NOTE FOR MARK 15:16 palace. Originally the word for a military headquarters or barracks generally. In the Gospels it refers to an official residence (see Acts 23:35).

whole battalion. Lit. “cohort,” the tenth part of a Roman legion, consisting of approximately six hundred men. BACK TO MARK 15:16

STUDY NOTE FOR MARK 15:17 clothed him in a purple cloak. In Jesus’ day, purple is expensive and hard to produce, and for this reason is a mark of high rank (Esth. 1:6; Prov. 31:22; Luke 16:19; Rev. 17:4), especially of royalty (2 Chr. 2:7, 14; 3:14; Song 3:10). The cruel troops spare no expense to mock Jesus’ acknowledgment that He is King of the Jews.

crown of thorns. Jesus bears the divine curse (v. 13 note) on the ground, which has produced thorns since Adam’s fall (Gen. 3:17, 18). The soldiers use the crown to ridicule the idea that Jesus was a king. BACK TO MARK 15:17

STUDY NOTE FOR MARK 15:18 Hail. This salutation and the homage paid (v. 19) are mockeries of the respect due to royalty. BACK TO MARK 15:18

STUDY NOTE FOR MARK 15:21 Cyrene. Cyrene was an important city in what is today Libya. There was a large Jewish settlement in Cyrene going back several hundred years (Acts 6:9).

Alexander and Rufus. Since Matthew and Luke also name Simon but only Mark mentions his sons, they may have been members of the Christian community to which Mark wrote, probably at Rome (see Rom. 16:13).

carry his cross. Usually the condemned man carries the crossbeam, weighing thirty to forty pounds. Simon, in taking up Jesus’ cross, becomes a visual image of the true discipleship that Jesus demands (8:34). BACK TO MARK 15:21

STUDY NOTE FOR MARK 15:22 Place of a Skull. An ominous name, possibly referring to the shape of the hill where executions are carried out but also reinforcing its association with death. BACK TO MARK 15:22

STUDY NOTE FOR MARK 15:23 wine mixed with myrrh. A primitive form of painkiller. Jesus’ refusal of this mild anesthetic mixture signals His resolve to endure the horrors of the cross fully conscious of the pain. Later in the afternoon, to fulfill Scripture, He will accept a sip of bitter wine (John 19:28, 29; Ps. 69:21). Myrrh was an expensive spice used as a cosmetic in the first century. It was offered to Jesus at His birth as a gift for a king (Matt. 2:11) and used in His burial by Nicodemus (John 19:39, 40). BACK TO MARK 15:23

STUDY NOTE FOR MARK 15:24 divided his garments. These are the spoils reserved for the execution squad. This seemingly unimportant detail is a fulfillment of Ps. 22:18, which describes the agony of a violent and undeserved death, suffered by one forsaken by God (Ps. 22:1, 16). BACK TO MARK 15:24

STUDY NOTE FOR MARK 15:25 third hour. About nine a.m. BACK TO MARK 15:25

STUDY NOTE FOR MARK 15:26 the charge. Called the titulus in Latin, this was a sign carried before the prisoner on the way to execution and affixed to the cross over his head.

The King of the Jews. The charge is true, though not in the sense that the executioners understand it. BACK TO MARK 15:26

STUDY NOTE FOR MARK 15:27 two robbers. Though the Gk. word often means “robber,” it can also mean “insurrectionist” (14:48 note) or more generally “criminal.” Since robbery was not punishable by crucifixion under Roman law (v. 13 note), one of the latter two meanings is more probable here.

15:28 This verse is lacking in the most ancient manuscripts, although it is present in the majority of existing manuscripts. Since Jesus was obviously “numbered with the transgressors” as He hung on a cross between two brigands or terrorists, it is possible that early copyists inserted the citation of Is. 53:12, based on the parallel passage of Luke 22:37. BACK TO MARK 15:27

STUDY NOTE FOR MARK 15:29 destroy the temple and rebuild it. Observers pick up the garbled report that false witnesses presented during the Sanhedrin’s nighttime hearing, using it to taunt Jesus. See note on 14:58. BACK TO MARK 15:29

STUDY NOTE FOR MARK 15:30 come down. This is both an insult and a diabolical temptation similar to those proposed to Jesus at the beginning of His ministry (Matt. 4:2–6). The devil is still seeking to subvert the work of redemption at the very moment of its accomplishment, when Jesus is at His greatest physical weakness (14:38). BACK TO MARK 15:30

STUDY NOTE FOR MARK 15:31 He saved others; he cannot save himself. Oblivious to the irony of their words, the chief priests and scribes speak truly: because the Son of Man has come to seek and save the lost (Luke 19:10), He has no other course but to lay down His life as a ransom for many (Mark 10:45). BACK TO MARK 15:31

STUDY NOTE FOR MARK 15:33 sixth hour. Noon.

darkness. This recalls the darkness in Egypt, which lasted three days before the death of the firstborn sons (Ex. 10:22). See also the prophecy of Amos 8:9, 10, where the Lord promises to “darken the earth in broad daylight” in a time “like the mourning for an only son”; and Joel 2:30, 31, part of a larger prophecy to be fulfilled in the outpouring of the Spirit at Pentecost (Acts 2:16–21).

ninth hour. About three p.m. BACK TO MARK 15:33

STUDY NOTE FOR MARK 15:34 Eloi ... sabachthani. Aramaic of the first verse of Ps. 22. Even near death, Jesus’ life is determined by what is written in Scripture. Again Mark preserves the Semitic wording of the tradition and then translates it for his Gentile readers. BACK TO MARK 15:34

STUDY NOTE FOR MARK 15:35 Elijah. Some mistake the word Eloi for “Elijah,” perhaps because in some circles during that day it is believed that Elijah would return (6:15; 8:28; 9:11–13). This belief is based on an overly literal reading of Mal. 4:5, 6, a prediction fulfilled in John the Baptist’s ministry (cf. Matt. 17:9–13). BACK TO MARK 15:35

STUDY NOTE FOR MARK 15:36 sour wine. A cheap wine that has almost become vinegar. Unlike the offer of wine and myrrh (v. 23), there is no humanitarian desire to relieve the suffering here but rather a cruel intention to prolong it by reviving Jesus in order to see if “Elijah” would come at His call. BACK TO MARK 15:36

STUDY NOTE FOR MARK 15:37 uttered a loud cry. From the parallel order in John’s account, it appears that the loud cry is, “It is finished” (John 19:30). Jesus has been hanging on the cross for six hours (vv. 25, 34). Crucifixion might last two or three days (v. 13 note), but He voluntarily lays down His life. He gives up His life at the moment He chooses; no one can take it from Him (John 10:17, 18). BACK TO MARK 15:37

STUDY NOTE FOR MARK 15:38 the curtain of the temple was torn in two, from top to bottom. The downward direction of the tear shows that it is God’s act. It is likely that Mark is referring to the veil separating the Holy Place from the Most Holy Place, which may have been as much as eighty feet (24 m) tall. The death of Jesus is the final and definitive sacrifice for sin (Heb. 7:27). The old covenant administration of the covenant of grace is brought to a decisive end. No longer will the high priest need to enter into the Most Holy Place behind the veil to atone for the sins of the people (Ex. 26:31–33; cf. Heb. 9:1–10). Jesus is the new and eternal High Priest (Heb. 8:1), and also the perfect sacrificial victim (Heb. 9:14) who obtains for His people “eternal redemption” (Heb. 9:12). By means of His sacrificed body, believers of all tribes and races may now pass through the veil into God’s presence in prayer and worship (Heb. 10:19–22). BACK TO MARK 15:38

STUDY NOTE FOR MARK 15:39 centurion. A Roman officer responsible for one hundred men. This centurion is apparently responsible for the detachment that puts Jesus to death. He is well placed to observe the death of Jesus.

Son of God. The Greek can be translated “a son of God.” A Roman would not typically see in this term the OT Messiah nor the eternal Son of the Trinity but rather the Hellenistic idea of a human being favored by the gods. Nevertheless, the confession stands as the goal and climax of Mark’s gospel, filled with the content of the Christian message, now confessed by a Gentile (see 1:1), who has been witness to Jesus’ suffering, crucifixion, and death. BACK TO MARK 15:39

STUDY NOTE FOR MARK 15:40 Mary Magdalene. That is, from Magdala on the southwestern shore of the Sea of Galilee. Jesus earlier cast seven demons out of Mary (Luke 8:2).

Mary the mother of James the younger and of Joses. Known only from this incident (cf. 16:1; Matt. 27:56).

Salome. Mother of James and John (Matt. 27:56; cf. Matt. 20:20, 21). BACK TO MARK 15:40

STUDY NOTE FOR MARK 15:41 many other women. All the men have fled except for the beloved disciple (John 19:26, 35). These women will come to the tomb two days later, intending to anoint Jesus’ corpse, only to be told that He has risen from the dead (cf. 16:1, 9; John 20:11–18). BACK TO MARK 15:41

STUDY NOTE FOR MARK 15:42 day of Preparation. The day before the Sabbath (Friday; John 19:14 note). Food is prepared before sunset, when the Sabbath begins. Joseph must buy the linen, make arrangements for Jesus’ burial, and ready the tomb (vv. 43–46) in the three hours remaining between Jesus’ death and sunset. BACK TO MARK 15:42

STUDY NOTE FOR MARK 15:43 Joseph of Arimathea. Perhaps from Ramah in Judea, twenty miles (32 km) northwest of Jerusalem, the city of the prophet Samuel (1 Sam. 1:1). See note on Luke 23:50, 51.

council. Joseph did not concur with the Sanhedrin’s (8:31 note) verdict to condemn Jesus (Luke 23:50, 51).

looking for the kingdom of God. Like Simeon and Anna and others, Joseph’s longing for the arrival of God’s reign met its fulfillment in Jesus (Luke 2:25, 38). See note on 1:15. Joseph is no doubt a pious Pharisee but also a secret follower of Jesus (John 19:38).

took courage. This is apparently Joseph’s first act of faith, but it comes at a time when all Jesus’ disciples have fled. Joseph puts himself in conflict with the decision of the Sanhedrin and jeopardizes his entire future. BACK TO MARK 15:43

STUDY NOTE FOR MARK 15:44 Pilate was surprised. Pilate’s surprise at how quickly Jesus dies provides more confirmation of the unusual character of Jesus’ death as a voluntary sacrifice (v. 37 note). BACK TO MARK 15:44

STUDY NOTE FOR MARK 15:46 tomb ... cut out of the rock. According to Matt. 27:60, the tomb belongs to Joseph and his family. Such a family burial site would consist of an ornately painted vestibule from which a passageway leads to individual benches or shelves cut into the rock where the bodies are laid. The tomb is sealed by a heavy stone that is rolled along a groove cut into the rock at the entrance. BACK TO MARK 15:46

STUDY NOTES FOR MARK 16

STUDY NOTE FOR MARK 16:1 Sabbath was past. At sunset (six p.m.) on Saturday evening, a time appropriate for buying spices but not for visiting tombs.

anoint. Anointing is a way of showing respectful affection in that day (14:8 note). BACK TO MARK 16:1

STUDY NOTE FOR MARK 16:3 Who will roll away the stone. They saw the “very large” (v. 4) stone put in its place (15:46 note) and now wonder how it will be moved in order for them to do their work. BACK TO MARK 16:3

STUDY NOTE FOR MARK 16:5 entering the tomb. They enter the vestibule of the burial chamber, at the far end of which is the individual niche (a bench or shelf) where Jesus’ body was laid (15:46 note).

young man. Matt. 28:2 says the women met an angel at the tomb. BACK TO MARK 16:5

STUDY NOTE FOR MARK 16:6 He has risen. If this gospel reaches its climax in the confession that Jesus is the Son of God (15:39 note), a second climax is reached with the declaration of His resurrection, which attests that His many predictions of His suffering and resurrection are true (8:31; 9:31; 10:34; 14:25, 28) and that God’s kingdom has come in power. BACK TO MARK 16:6

STUDY NOTE FOR MARK 16:7 and Peter. These two words make all the difference in the enormous role that Peter plays in the subsequent history of redemption. By them Mark indicates, as he brings his gospel to an end (16:9–20 note), that Jesus’ work of preparation of the Twelve has not been in vain. Other gospels also attest Jesus’ special care to restore the apostle who denied Him three times (Luke 24:34; John 21:15–23).

he is going before you to Galilee. See note on 14:28. Since this rendezvous is predicted twice, first by Jesus and now by the angel at His empty tomb, it is striking that neither the widely attested “longer ending” of Mark (vv. 9–20) nor the later “shorter ending” records an appearance of Jesus to His disciples in Galilee. (Other gospels locate the appearances mentioned in vv. 9–20 in Jerusalem and its environs.) BACK TO MARK 16:7

STUDY NOTE FOR MARK 16:8 afraid. If vv. 9–20 are not original (see introduction and note on 16:9–20), the gospel of Mark ends with this sentence. This is a surprising conclusion for a document that purports to be a “gospel,” a proclamation of “good news.” An opposing consideration is that the word translated “afraid” also means “reverential fear,” and the same state of mind is produced in the disciples at the sight of Jesus’ transfiguration (9:6), a type of the future resurrection. BACK TO MARK 16:8

STUDY NOTE FOR MARK 16:9–20 Scholars differ regarding whether these verses were originally part of this gospel. Some important early Gk. manuscripts and ancient versions lack these verses, but many more manuscripts and versions include vv. 9–20 (known as the “longer ending”). One Latin manuscript has a “shorter ending” (roughly one verse long), which records the women’s reporting to Peter and others and then sums up Jesus’ sending His apostles from east to west to preach the gospel. A few Gk. manuscripts from the seventh through ninth centuries A.D. include both the shorter ending and the longer ending. Because of these differences among manuscripts and stylistic variance between vv. 9–20 and the rest of the gospel, many scholars believe that vv. 9–20 were not written by Mark but added by a later copyist. On the other hand, these verses are cited by writers from the late second century and are found in the majority of existing Gk. manuscripts of Mark’s gospel. This abundance of external evidence (presence in so many early copies and translations) has persuaded some scholars that vv. 9–20 are authentic. Moreover, some find it hard to believe that Mark intended to end his gospel on the note of the women’s fear and silence, without recounting an appearance of the risen Lord Jesus. When all of the evidence is taken into consideration, however, it appears most likely that the gospel of Mark originally concluded at v. 8. If so, then the addition of vv. 9–20 was a copyist’s well-intentioned attempt to make sure Mark tells the complete story of what happened after Jesus’ resurrection. Such additions should not trouble us, for they are easily discerned through the practice of NT textual criticism because God has preserved for us the original text written by the apostles in a variety of manuscripts. See topical article “New Testament Textual Criticism” on p. 2369.

16:9 Mary Magdalene. See John 20:11–18 and note on Mark 15:40.

cast out seven demons. If vv. 9–20 are original, we would expect this detail, apparently drawn from Luke 8:2, to have appeared in an earlier mention of Mary (15:40 or 16:1). BACK TO MARK 16:9

STUDY NOTE FOR MARK 16:11 they would not believe it. Cf. Luke 24:10, 11, 22–24. BACK TO MARK 16:11

STUDY NOTE FOR MARK 16:12 two of them. Cf. Luke 24:13–35. BACK TO MARK 16:12

STUDY NOTE FOR MARK 16:14 rebuked them for their unbelief. Cf. Luke 24:36–42. BACK TO MARK 16:14

STUDY NOTE FOR MARK 16:15 Go into all the world. Cf. Matt. 28:19.

the whole creation. Cf. Col. 1:23. BACK TO MARK 16:15

STUDY NOTE FOR MARK 16:16 baptized. Cf. Acts 2:38, 39. See theological note “Infant Baptism” on p. 37. BACK TO MARK 16:16

STUDY NOTE FOR MARK 16:17, 18 signs. All the things predicted here (except drinking deadly poison) are recorded in the NT, especially in Acts: cast out demons (Acts 5:16; 8:7; 16:18; 19:12); new tongues (2:1–11; 10:44–46; 19:6); serpents (28:3–5); lay hands on the sick(9:12; 28:8). Stories about some of the apostles surviving being forced to drink poison are found in early Christian literature outside the Bible. BACK TO MARK 16:17, 18

STUDY NOTE FOR MARK 16:19 right hand of God. A position symbolizing the authority that Jesus shares with God the Father (14:62; Phil. 2:9; see Ps. 110:1). Cf. Luke 24:50, 51; Acts 1:9–11; 2:33–35. BACK TO MARK 16:19

STUDY NOTE FOR MARK 16:20 confirmed the message by accompanying signs. Cf. Acts 4:29, 30; Heb. 2:3, 4; 2 Cor. 12:12; Rom. 15:18, 19). BACK TO MARK 16:20

FOOTNOTES FOR MARK 1

1 Some manuscripts omit the Son of God 2 Some manuscripts in the prophets 3 Or crying: Prepare in the wilderness

1 Or my Son, my (or the) Beloved

1 The Greek word anthropoi refers here to both men and women 2 Some manuscripts they

1 Leprosy was a term for several skin diseases; see Leviticus 13 2 Greek he; also verse 45

FOOTNOTES FOR MARK 2

1 Some manuscripts and 2 Some manuscripts add and drink 3 Some manuscripts omit But new wine is for fresh wineskins

1 Or in the passage about

FOOTNOTES FOR MARK 3

2 Greek him

1 Greek kananaios, meaning zealot

1 Other early manuscripts add and your sisters

FOOTNOTES FOR MARK 4

1 Or stumble

FOOTNOTES FOR MARK 5

1 Some manuscripts Gergesenes; some Gadarenes 2 Greek he; also verse 9

1 Greek daimonizomai; also verses 16, 18; elsewhere rendered oppressed by demons 2 Greek him

1 Or ignoring; some manuscripts hearing 2 Greek he

FOOTNOTES FOR MARK 6

1 Greek chiton, a long garment worn under the cloak next to the skin 2 Greek his 3 Some manuscripts He 4 Greek baptizer; also verse 24 5 Greek his

1 A denarius was a day’s wage for a laborer 2 That is, between 3 A.M. and 6 A.M.

FOOTNOTES FOR MARK 7

1 Greek unless they wash the hands with a fist, probably indicating a kind of ceremonial washing 2 Greek unless they baptize; some manuscripts unless they purify themselves 3 Some manuscripts omit and dining couches 4 Or an offering 5 Some manuscripts add verse 16: If anyone has ears to hear, let him hear

1 Greek goes out into the latrine 2 Some manuscripts omit and Sidon

1 Greek he

FOOTNOTES FOR MARK 8

2 Some manuscripts Magadan, or Magdala

1 Some manuscripts the Herodians 2 Greek he

1 The same Greek word can mean either soul or life, depending on the context; twice in this verse and once in verse 36 and once in verse 37

FOOTNOTES FOR MARK 9

2 Greek launderer (gnapheus)

1 Rabbi means my teacher, or my master 2 Or my Son, my (or the) Beloved 3 Some manuscripts add with tears

1 Some manuscripts add and fasting

1 Some manuscripts add who does not follow us 2 Greek to stumble; also verses 43, 45, 47 3 Greek Gehenna; also verse 47 4 Some manuscripts add verses 44 and 46 (which are identical with verse 48)

1 Some manuscripts add and every sacrifice will be salted with salt

FOOTNOTES FOR MARK 10

1 Some manuscripts omit and hold fast to his wife

1 Some manuscripts add for those who trust in riches 2 Some manuscripts to one another

1 Greek diakonos 2 Greek bondservant (doulos)

FOOTNOTES FOR MARK 11

3 Greek he

1 Some manuscripts he 2 Some manuscripts are receiving

1 Some manuscripts add verse 26: But if you do not forgive, neither will your Father who is in heaven forgive your trespasses

FOOTNOTES FOR MARK 12

2 Greek bondservant; also verse 4 3 Greek the head of the corner

1 Greek you do not look at people’s faces 2 A denarius was a day’s wage for a laborer 3 Greek his brother

1 Greek two lepta, which make a kodrantes; a kodrantes (Latin quadrans) was a Roman copper coin worth about 1/64 of a denarius (which was a day’s wage for a laborer)

FOOTNOTES FOR MARK 13

1 Some manuscripts add and pray 2 Greek bondservants 3 That is, the third watch of the night, between midnight and 3 A.M.

FOOTNOTES FOR MARK 14

4 Leprosy was a term for several skin diseases; see Leviticus 13

1 A denarius was a day’s wage for a laborer

1 Some manuscripts insert new 2 Or keep awake; also verses 37, 38

1 Greek bondservant 2 Greek Sanhedrin 3 Or Have you no answer to what these men testify against you?

1 Or forecourt 2 Some manuscripts omit and the rooster crowed 3 Or And when he had thought about it, he wept

FOOTNOTES FOR MARK 15

1 A Roman judicial penalty, consisting of a severe beating with a multi-lashed whip containing imbedded pieces of bone and metal 2 Greek the praetorium 3 Greek cohort; a tenth of a Roman legion, usually about 600 men 4 That is, 9 A.M.

1 Some manuscripts insert verse 28: And the Scripture was fulfilled that says, “He was numbered with the transgressors” 2 That is, noon 3 That is, 3 P.M. 4 Some manuscripts insert cried out and 5 Or a son

1 Or Pilate wondered whether he had already died 2 Greek he

FOOTNOTES FOR MARK 16

1 Some manuscripts end the book with 16:8; others include verses 9–20 immediately after verse 8. At least one manuscript inserts additional material after verse 14; some manuscripts include after verse 8 the following: But they reported briefly to Peter and those with him all that they had been told. And after this, Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation. These manuscripts then continue with verses 9–20

The GOSPEL ACCORDING to

Luke

TITLE

The gospel of Luke begins with a prologue in which the author explains to the original recipient, Theophilus, his method and purpose for writing an orderly and researched “narrative of the things that have been accomplished among us” (Luke 1:1–4). Recognizing its affinities of content and genre with the works of Matthew and Mark (as well as John), ancient church sources (manuscripts, canonical lists, and church fathers’ writings) identified this work as “the gospel according to Luke.”

AUTHOR

It is commonly accepted that the gospel of Luke and Acts have a single author. The reasons usually given are that the style and vocabulary are similar; both books are addressed to Theophilus; and the introduction of Acts refers to “the first book,” evidently the gospel. Although the author never names himself, at points in Acts he uses the pronoun “we” to describe Paul’s missionary team, thus implying that the author accompanied Paul on some of his travels (Acts 16:10–17; 20:5–16; 21:1–18; 27:1–28:16). Among the people named in the letters Paul wrote from Rome (where the “we” sections end), the most likely candidate is Luke (Col. 4:14; 2 Tim. 4:11; Philem. 24). In agreement with this, tradition unanimously ascribes the book to Luke (see Introduction to Acts: Author).

The preface to Luke (1:1–4) shows that the writer was not an eyewitness of the events recorded in the gospel. Evidence in the gospel and Acts shows that Luke, though not one of the original followers of Jesus, was a man of learning who searched out the information he needed and consulted eyewitnesses in the writing of his gospel account.

Nothing certain is known about the author of this gospel and Acts other than what we can glean from his two books. If the gospel’s author was Luke, Paul’s traveling companion, Col. 4:14 informs us that he was a physician and a Gentile (since Paul’s greetings from fellow Jewish Christians conclude at v. 11). Although an argument has been made that Luke’s use of medical language reveals his profession as a physician, Luke’s vocabulary pertaining to disease and disability does not go beyond terms commonly used by well-educated first-century people in various occupations. Yet there is nothing inconsistent with the tradition that Luke the physician is responsible for this gospel, and the author certainly shows an interest in the sick. According to tradition, Luke came from Antioch in Syria, and Luke -Acts certainly demonstrates an interest in the evangelization of Gentiles in that city (Acts 11:19–30) and its role in the Gentile mission beyond Palestine (13:1–3; 14:26–15:4). The author is keenly interested in the conversion of Gentiles, both “God-fearers” associated with synagogues and full pagans, and he himself may be the only New Testament author to have come from a Gentile background.

DATE AND OCCASION

Luke and Acts may have been written as early as A.D. 63. Acts ends with Paul still under house arrest in Rome. It is reasonable to think that if Luke knew of Paul’s release or death, he would have mentioned it, although the expression “two whole years” (that is, “a whole two-year period”) may imply awareness that Paul’s imprisonment in Rome ended (Acts 28:30, 31). In that case, Luke ends Acts as he does, with Paul in the imperial capital, chained yet preaching Christ “without hindrance,” to make a theological point. Nonetheless, a composition date before A.D. 70 is very likely for both volumes. Luke notes that the prophecy of Agabus concerning a famine was fulfilled (Acts 11:28). If he was writing after A.D. 70, surely he would have noted the fulfillment of Jesus’ prophecy of the destruction of Jerusalem (Luke 21:20). Acts mentions nothing that must be dated after A.D. 62 and does not refer to Paul’s letters, which would be expected if the book of Acts was written in the latter quarter of the first century when Paul’s epistles were collected and widely circulated. All these factors argue for an early date. For additional support of a pre-A.D. 70 composition date, see Introduction to Acts: Date and Occasion.

Some interpreters argue for a date of A.D. 75–85, claiming that Jesus’ prediction of the destruction of Jerusalem, which occurred in A.D. 70 (e.g., 19:43; 21:20, 24), is so specific that it could only have been written after the fact and then presented as though it was announced beforehand. But these passages speak of what was customary in sieges of the time, and the argument presupposes that Jesus could not have prophesied future events with accuracy. A few critics have argued for a date in the second century, alleging that Acts presents the apostles as unified theologically, whereas the first-century Pauline letters supposedly show sharp divisions between them (History of Interpretation). This allegation arises from a one-sided reading of Acts and of Paul’s letters. With the information at our disposal, a date in the early to mid-60s is reasonable.

Luke tells us in the preface that his purpose is to provide an accurate, well-ordered account of the basic Christian message, to enable his reader to “have certainty” of the things he has learned (1:4). Both the gospel and Acts are dedicated to the “most excellent Theophilus.” Such a dedication is common in books intended for an audience wider than a single individual, although sometimes the addressee was a patron who would finance the document’s reproduction by hand. The title “most excellent” was used to address Roman officials of the equestrian class, from which middle- to high-level provincial officials were appointed (Acts 23:26; 24:2; 26:25). Theophilus is a representative of Gentiles who had been systematically “taught” the Christian message (Luke 1:4) and for whom Luke provides a thorough account of both Jesus’ earthly ministry and the church’s growth after Pentecost in order to give his faith a solid foundation.

GENRE

Like the gospel according to Mark, from which Luke may have drawn significant narrative material, the third gospel narrates the ministry of Jesus in His mighty deeds and divine words, with a focus on Jesus’ suffering, death, and resurrection. Like Matthew, Luke includes more material reflective of Jesus’ teaching than does Mark; and it appears that for much of this material Matthew and Luke draw on common oral or written sources, or possibly on each other’s works (see Introduction to the Gospels and Acts: The Synoptic Problem). Of the four canonical gospel writers, only Luke carries the story beyond Jesus’ resurrection to report, in a second volume (Acts), the fulfillment of John the Baptist’s prophecy that Jesus would baptize His followers with the Holy Spirit and the resultant witness and expansion of the church in the decades after Christ’s death and resurrection.

LITERARY FEATURES

Luke was clearly a learned and cultured person, able to write in a variety of styles. His opening paragraph is classical in style, while in other places his language resembles the Septuagint (the Greek translation of the Old Testament). Clearly he saw this as a suitable style for his subject matter, since he is continuing the record of God’s covenant with Israel to the point it reached its climax—the person and redemptive mission of Jesus the Messiah in fulfillment of God’s promise to bless all nations through Abraham’s seed (Gen. 12:1–3; Acts 3:25, 26; see Luke 1:72–75; 2:29–32).

Prominent in the literary structure of the gospel is Luke’s description of Jesus’ journey toward Jerusalem and His sacrifice on the cross (9:51–19:44). This section is punctuated with reminders that as servant of the Lord, Jesus is resolutely moving toward the suffering that awaits Him in Jerusalem (9:51–53; 13:22, 33, 34; 17:11; 18:31; 19:11, 28). Included in this travel narrative are some of Jesus’ most well-known parables, uniquely preserved by Luke (12:13–21; 15:11–32; 16:1–9, 19–31; 18:1–14), as well as His interactions with the harried hostess Martha (10:38–42), the tax chief Zacchaeus (19:1–10), and others.

THEOLOGY OF LUKE

Luke’s main interest is salvation history, the story of what God has done in Jesus to bring salvation to sinners. Luke makes clear that this salvation is available for sinful people. He has a strong concern for the disreputable, who were neglected in contemporary religion but could find peace in God’s salvation. Like the other gospel writers, Luke stresses that Jesus’ mission is directed not only to Israel but to all nations (2:29–32; 24:47; cf. Is. 49:6, 7). Luke records a number of predictions of the suffering and death of Christ and devotes much space to it, interpreting it in light of the servant songs in the later chapters of Isaiah.

Some claim that Luke had little interest in eschatology (the last things), such that he stressed the aspects of God’s kingdom that were then being fulfilled to the neglect of a future display of God’s glory and justice at the end of history. But that is scarcely fair to Luke, for the thought that the kingdom of God will come in power at the end time is certainly present (12:35–48; 17:22–37; 21:25–36), as is the theme that final judgment, deferred for the time being, will ensue at His return (19:27; 21:34–36).

Luke shows Jesus’ concern for types of people who were neglected by most writers of his day—children, women, and the poor. Such were commonly regarded as having no great significance.

The sovereignty of God in Jesus’ ministry and death is highlighted as Jesus moves toward the city where He must die for sinners (9:22; 17:25; 18:31–33). Terms such as “it is necessary,” “appoint,” “choose,” and “plan” recur as signals that God is working out His inviolable purpose and sovereign will, even through the sinful actions of human beings (Acts 2:23; 4:27, 28).

Not surprisingly, since Luke’s second volume opens with the promise of the Holy Spirit’s descent and its fulfillment on the day of Pentecost, this gospel speaks often of the Holy Spirit’s powerful presence in Jesus’ life (1:35; 3:16, 22; 4:1, 14, 18; 10:21; 12:10) and the lives of those close to Him (1:15, 17, 41, 67; 2:25–27; 12:12). The Holy Spirit is designated by Luke as the good gift given by the Father (11:13). The Spirit’s descent on the waiting church is “the promise of the Father” (24:49; Acts 1:4, 5), and His coming clothes believers with power to bear witness (Acts 1:8).

The importance of prayer is stressed in both the gospel and Acts. Luke records that Jesus prayed before crucial occasions of His ministry. Nine of Jesus’ prayers are included in the gospel (seven of them found only in Luke), along with parables on prayer found only in Luke. The emphasis on prayer continues in Acts, which is Luke’s portrait of the church’s life in the apostolic age (Acts 1:14, 24, 25; 2:42; 4:24–30; 6:4). Also in Luke, expressions of joy frequently accompany proclamation of the good news. Only this gospel includes the magnificent songs of joy at the birth of the Messiah (1:46–55, 68–79; 2:14, 29–32).

LUKE IN THE LARGER STORY OF THE BIBLE

Though probably a Gentile, Luke deliberately presents his narrative of Jesus’ life as a record of the fulfillment of God’s covenant promises to Abraham and Israel. The Gk. word rendered “accomplished” in 1:1 includes the connotation of fulfillment. The annunciations to Zechariah and Mary abound with OT allusions, as do the song prayers in the nativity narrative (1:46–55, 68–79; 2:29–32). Luke imitates the Septuagint’s narrative transition “it came to pass,” which reflects the Hb. original (the Gk. term is not reflected in the ESV at 1:5; 2:1, 15). OT citations and allusions show Jesus to be the promised messianic son of David, the final prophet, and the faithful and suffering servant of the Lord. The third gospel also looks ahead to the redemptive era that commences with Jesus’ resurrection and ascension to heaven, which is narrated in Acts.

CHRIST IN LUKE

From a variety of complementary vantage points, Luke presents Jesus as the fulfillment of the OT’s promises of a Savior. Jesus is the Son of David who will occupy the royal throne of Israel forever (1:32, 33, 69; 20:41; Acts 2:30–36). As the king in whom the Davidic dynasty reaches its fulfillment, Jesus is the Lord’s Christ, that is, the anointed one (2:11, 26, 9:20; Acts 2:36, 38). In fulfillment of Ps. 2, this Christ, David’s descendant, is the beloved Son of God (1:32; 3:22).

From the standpoint of first-century Judaism, Luke’s presentation of Jesus as the Christ moves in two unexpected directions. First, Jesus is the Son of God in a sense that transcends the language of adoption typically applied to a merely human royal heir. Mary’s son is called the “Son of God” not only because His legal lineage can be traced back to King David but also because His very conception in the Virgin’s womb results from a mysteriously life-imparting “overshadowing” by the Holy Spirit (1:34, 35). Thus, Jesus is not only “the Lord’s Christ” (2:26) but also “Christ, the Lord” (2:11). In fact, John’s preparatory mission is to turn the Israelites’ hearts “to the Lord their God” by going before Jesus “to make ready for the Lord a people prepared” (1:16, 17, cf. 1:76; 3:4). Elizabeth greets Mary as “the mother of my Lord” (1:43). Luke reinforces Jesus’ divine identity by referring often to Him as “the Lord” (e.g., 7:13; 10:41; 11:39).

Second, as the anointed royal heir of David, Jesus is also the suffering servant whose wounds will bring others healing (Is. 53:4–6). Israel’s Scriptures showed that it was necessary for the Christ to suffer before entering His glory (24:25, 26; Acts 17:3). As the servant of the Lord promised through Isaiah, He is well-pleasing to God (3:22; Is. 42:1); a light to the Gentiles (2:32; Is. 49:6); resolute in facing the suffering appointed for Him (9:51; Is. 50:6–9); and prepared to be numbered with transgressors (22:37; Is. 53:12).

Luke also presents the prophetic ministry of Jesus as the fulfillment of the line of messengers sent by God to bring His word to His people Israel (20:9–16). The title “prophet” is applied to Jesus (7:16, 39; 9:8, 19; 13:33; 24:19; cf. 4:24), and Jesus applies to Himself Is. 61:1, 2, wherein the Lord’s servant speaks of being anointed to preach good news (4:18, 19). He is the prophet like Moses, promised in Deut. 18:15 (9:35; Acts 3:22, 23). His growth, like that of John the Baptist, is summarized in words that echo the growth of Samuel (1:80; 2:40, 52; 1 Sam. 2:26). His miracles resemble those performed by Elijah and Elisha (7:11–16; 9:10–17; 1 Kin. 17:17–24; 2 Kin. 4:32–37, 42–44).

HISTORY OF INTERPRETATION

Citations from Luke in the writings of the church fathers go back to the early second century, and possible allusions date even earlier. Unexpected evidence that this gospel was already received as authoritative by the orthodox church is found in the fact that the heretic Marcion (active in Rome in the 140s) chose Luke’s gospel to edit, trying to create a canon that supported his views. The Muratorian Canon, compiled in the mid- to late second century, refers specifically to the gospel according to Luke the physician. This early and widely expressed tradition, attributing the third gospel and Acts to Luke, was unchallenged until the rise of historical criticism.

Some nineteenth-century theologians concluded that Acts (and therefore the gospel from the same author) could not have been composed within the apostles’ lifetimes, since it presents Peter and Paul in consensus on the question of Gentile inclusion in the church apart from circumcision. In support of the claim that Luke and Acts reflect theological developments in a postapostolic time frame, these critics marshaled other arguments as well: an alleged inconsistency between the portrait of Paul in Acts and his self-description in his letters, and the theory that Luke devised the concept of a “church age” between Jesus’ resurrection and His second coming in order to rationalize the apparent delay of Christ’s return and to create a window during which the gospel would go to all nations.

As the twentieth century closed, these theories (though still attractive to many) came under increasing challenge from voices even within critical circles. Archaeological evidence has substantiated Luke’s terminology with respect to the geography and political structures of the Roman Empire. The critical assumption that having a theological agenda necessarily compromises an author’s reliability in recording history is increasingly seen to be untenable. Luke can be both a historian and a theologian, as many have shown. This gospel takes its place with the other Synoptics and John’s gospel, as it has for two millennia, as a written form of the testimony offered by the apostles who walked with Jesus, “who from the beginning were eyewitnesses and ministers of the word” (1:2), based on Luke’s personal interaction not only with the apostle Paul but also with others in the first generation before and after Pentecost.

OUTLINE OF LUKE

I. PROLOGUE: RESEARCHED, ORDERLY, COMPLETE ACCOUNT, BASED ON EYEWITNESSES, DIRECTED TOWARD CERTAINTY (1:1–4)

II. BIRTH AND GROWTH OF CHRIST THE LORD (1:5–2:52)

A. Preparation for the Lord (1:5–80)

1. Announcements of births (1:5–45)

2. Prophetic songs of joy (1:46–80)

B. Birth of the Lord (2:1–40)

1. Born in Bethlehem, announced by angels (2:1–20)

2. Consecrated to God, acclaimed by prophets (2:21–40)

C. Growth of the Lord: in the Temple at Passover (2:41–52)

III. THE LORD’S MINISTRY IN GALILEE (3:1–9:50)

A. Preparation in John’s Preaching and Baptism (3:1–22)

1. John’s call to repentance (3:1–20)

2. Jesus baptized by John, anointed by the Spirit (3:21, 22)

B. Jesus’ Genealogy (3:23–38)

C. Jesus’ Temptation (4:1–13)

D. The Anointed Proclaims Good News, Meets Rejection at Home (4:14–30)

E. Signs of Saving Power (4:31–5:16)

F. Controversy with the Pharisees (5:17–6:11)

G. Proclaiming the Kingdom (6:12–49)

1. Prologue: election of the apostles (6:12–16)

2. Sermon on the plain: blessings and demands of the kingdom (6:17–49)

H. Signs of Jubilee (7:1–50)

1. Healing for a Gentile soldier’s servant (7:1–10)

2. Resurrection of a widow’s son (7:11–17)

3. Reassurance to John: the signs of jubilee (7:18–35)

4. Forgiveness and the love it evokes (7:36–50)

I. Preaching the Kingdom: Acting on the Proclaimed Word (8:1–21)

J. Power to Save from Enemies (8:22–9:17)

K. Turning Toward Jerusalem and Suffering (9:18–50)

1. Confession of Christ and the suffering of the Son of Man (9:18–27)

2. Transfiguration: Jesus’ fulfilled in Jerusalem (9:28–36)

3. Faithless generation, announcement of suffering (9:37–45)

4. Lowly weakness of a child (9:46–50)

IV. THE LORD’S JOURNEY TO JERUSALEM (9:51–19:27)

A. Starting Toward Jerusalem (9:51–13:21)

1. Samaritan rejection borne patiently (9:51–56)

2. Those who proclaim the kingdom (9:57–10:24)

3. Teachings regarding the kingdom (10:25–13:21)

B. Continuing Toward Jerusalem (13:22–17:10)

1. Rejection of Israel, welcome to outcasts (13:22–35)

2. Hardness of heart at a Pharisee’s Sabbath feast (14:1–24)

3. Counting the cost of discipleship (14:25–35)

4. Teaching of the kingdom, mainly in parables

a. The finding of the lost (15:1–32)

b. Shrewd strategy before a coming crisis (dishonest steward) (16:1–15)

c. Teachings on the Law and Prophets (16:16–31)

d. Demand and duty of forgiving faith (17:1–10)

C. Continuing Toward Jerusalem (17:11–19:10)

1. Ten lepers cleansed, one “foreigner” praises God (17:11–19)

2. Kingdom comes imperceptibly but suddenly (17:20–37)

3. Parables about expectant, repentant prayer (18:1–14)

4. Kingdom values upset the status quo (18:15–19:10)

a. Children welcomed (18:15–17)

b. Rich ruler turns away (18:18–30)

c. Prediction of Jesus’ suffering (18:31–34)

d. Blind beggar healed (18:35–43)

e. Rich sinner (Zacchaeus) saved (19:1–10)

D. Near Jerusalem: The Kingdom’s Delay and Faithful Stewardship (19:11–27)

V. THE LORD’S MINISTRY IN JERUSALEM (19:28–21:38)

A. Jesus’ Entrance: Royal Splendor and Divine Judgment (19:28–48)

B. Controversies with the Jewish Leaders (20:1–21:4)

C. Discourse on the Coming Judgment (21:5–38)

VI. THE LORD’S SUFFERING IN JERUSALEM (22:1–23:56)

A. Preparations for the Suffering (22:1–39)

1. Leaders plot with Judas (22:1–6)

2. Passover prepared (22:7–13)

3. The Last Supper (22:14–38)

B. Arrest and Trial (22:39–23:25)

1. Prayer on the Mount of Olives (22:39–46)

2. Betrayal and arrest (22:47–53)

3. Peter’s denial (22:54–62)

4. Trial before the council of elders (22:63–71)

5. Trial before Pilate (23:1–5)

6. Trial before Herod (23:6–12)

7. Sentence of death (23:13–25)

C. Crucifixion (23:26–49)

1. Mourners on the way to the cross (23:26–31)

2. Ridicule on the cross (23:32–43)

3. Death on the cross (23:44–49)

D. Burial (23:50–56)

VII. THE LORD’S RESURRECTION (24:1–53)

A. At the Tomb: Angels Remind Women of Jesus’ Words (24:1–12)

B. En Route to Emmaus: Scriptures Opened to Downcast Disciples (24:13–35)

C. In Jerusalem: The Lord Proves His Resurrection and Expounds the Scriptures (24:36–49)

D. Toward Bethany: Ascension and Expectation (24:50–53)

DEDICATION TO THEOPHILUS

1  Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, [2] just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, [3] it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, [4] that you may have certainty concerning the things you have been taught.

BIRTH OF JOHN THE BAPTIST FORETOLD

[5] In the days of Herod, king of Judea, there was a priest named Zechariah, [1] of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth. [6] And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. [7] But they had no child, because Elizabeth was barren, and both were advanced in years.

8 Now while he was serving as priest before God when his division was on duty, [9] according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense. [10] And the whole multitude of the people were praying outside at the hour of incense. [11] And there appeared to him an angel of the Lord standing on the right side of the altar of incense. 12 And Zechariah was troubled when he saw him, and fear fell upon him. [13] But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. 14 And you will have joy and gladness, and many will rejoice at his birth, [15] for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. 16 And he will turn many of the children of Israel to the Lord their God, [17] and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.”

[18] And Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.” [19] And the angel answered him, “I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news. [20] And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time.” [21] And the people were waiting for Zechariah, and they were wondering at his delay in the temple. 22 And when he came out, he was unable to speak to them, and they realized that he had seen a vision in the temple. And he kept making signs to them and remained mute. 23 And when his time of service was ended, he went to his home.

[24] After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying, 25 “Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people.”

BIRTH OF JESUS FORETOLD

26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, [27] to a virgin betrothed [1] to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary. [28] And he came to her and said, “Greetings, O favored one, the Lord is with you!” [1] [29] But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. 30 And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. [31] And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. [32] He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, [33] and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

THE VIRGIN BIRTH

The doctrine of the Virgin Birth of Jesus holds that Jesus’ birth was the result of a miraculous conception whereby the Virgin Mary conceived a baby in her womb by the power of the Holy Spirit, without a human father. Christ’s miraculous birth tells us much about his nature. That He was born of woman demonstrates that He was indeed human and became one of us. Christ’s humanity, however, was not precisely the same as our own. We are born with original sin, Christ was not.

The Virgin Birth also relates to the deity of Christ. While it is certainly possible for Deity to enter the world in a manner other than a virgin birth, the miracle of his birth points to Christ’s divinity. The announcement of the angel Gabriel to Mary underscores this point. When he told Mary she would have a son, Mary was perplexed: “How can this be, since I am a virgin?” (Luke 1:34).

Gabriel’s answer to Mary is of decisive significance for our understanding of the Virgin Birth: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.” (Luke 1:35). Moments later the angel added, “For nothing will be impossible with God” (Luke 1:37).

Aside from artificial insemination, which is a modern, non-miraculous variation on conception, nothing is more regular or commonplace in nature than the normal causal relationship for the conception of a baby. For a woman to become pregnant who has not had sexual intercourse with a man is not only biologically extraordinary, it is clearly against the laws of nature.

But Mary’s child was not generated by Mary, herself. The “father” of the baby is the Holy Spirit. The language of the Spirit’s coming upon Mary and “overshadowing” her echoes the descriptive account of the Holy Spirit’s work in the original creation of the world. It reveals that this baby will be a special creation with His father being God Himself.

Those who do not believe in the Virgin Birth usually do not believe that Jesus is the true Son of God. Thus, the Virgin Birth is a watershed doctrine, separating orthodox Christians from those who do not believe in the resurrection and atonement.

[34] And Mary said to the angel, “How will this be, since I am a virgin?” [2]

[35] And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born [3] will be called holy— the Son of God. [36] And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. [37] For nothing will be impossible with God.” [38] And Mary said, “Behold, I am the servant [4] of the Lord; let it be to me according to your word.” And the angel departed from her.

MARY VISITS ELIZABETH

[39] In those days Mary arose and went with haste into the hill country, to a town in Judah, 40 and she entered the house of Zechariah and greeted Elizabeth. [41] And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, [42] and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb! 43 And why is this granted to me that the mother of my Lord should come to me? 44 For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. 45 And blessed is she who believed that there would be [5] a fulfillment of what was spoken to her from the Lord.”

MARY’S SONG OF PRAISE: THE MAGNIFICAT

[46] And Mary said,

“My soul magnifies the Lord,

47 and my spirit rejoices in God my Savior,

[48] for he has looked on the humble estate of his servant.

For behold, from now on all generations will call me blessed;

49 for he who is mighty has done great things for me,

and holy is his name.

50 And his mercy is for those who fear him

from generation to generation.

[51] He has shown strength with his arm;

he has scattered the proud in the thoughts of their hearts;

52 he has brought down the mighty from their thrones

and exalted those of humble estate;

53 he has filled the hungry with good things,

and the rich he has sent away empty.

[54] He has helped his servant Israel,

in remembrance of his mercy,

[55] as he spoke to our fathers,

to Abraham and to his offspring forever.”

56 And Mary remained with her about three months and returned to her home.

THE BIRTH OF JOHN THE BAPTIST

57 Now the time came for Elizabeth to give birth, and she bore a son. 58 And her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her. [59] And on the eighth day they came to circumcise the child. And they would have called him Zechariah after his father, 60 but his mother answered, “No; he shall be called John.” 61 And they said to her, “None of your relatives is called by this name.” 62 And they made signs to his father, inquiring what he wanted him to be called. [63] And he asked for a writing tablet and wrote, “His name is John.” And they all wondered. 64 And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. [65] And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea, [66] and all who heard them laid them up in their hearts, saying, “What then will this child be?” For the hand of the Lord was with him.

ZECHARIAH’S PROPHECY

[67] And his father Zechariah was filled with the Holy Spirit and prophesied, saying,

[68] “Blessed be the Lord God of Israel,

for he has visited and redeemed his people

[69] and has raised up a horn of salvation for us

in the house of his servant David,

70 as he spoke by the mouth of his holy prophets from of old,

71 that we should be saved from our enemies

and from the hand of all who hate us;

[72] to show the mercy promised to our fathers

and to remember his holy covenant,

73 the oath that he swore to our father Abraham, to grant us

[74] that we, being delivered from the hand of our enemies,

might serve him without fear,

75 in holiness and righteousness before him all our days.

[76] And you, child, will be called the prophet of the Most High;

for you will go before the Lord to prepare his ways,

[77] to give knowledge of salvation to his people

in the forgiveness of their sins,

[78] because of the tender mercy of our God,

whereby the sunrise shall visit us [1] from on high

[79] to give light to those who sit in darkness and in the shadow of death,

to guide our feet into the way of peace.”

[80] And the child grew and became strong in spirit, and he was in the wilderness until the day of his public appearance to Israel.

THE BIRTH OF JESUS CHRIST

2  In those days a decree went out from Caesar Augustus that all the world should be registered. 2 This was the first registration when [2] Quirinius was governor of Syria. [3] And all went to be registered, each to his own town. 4 And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, [5] to be registered with Mary, his betrothed, [3] who was with child. 6 And while they were there, the time came for her to give birth. [7] And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.

THE SHEPHERDS AND THE ANGELS

[8] And in the same region there were shepherds out in the field, keeping watch over their flock by night. [9] And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. [10] And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. [11] For unto you is born this day in the city of David a Savior, who is Christ the Lord. [12] And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” [13] And suddenly there was with the angel a multitude of the heavenly host praising God and saying,

[14] “Glory to God in the highest,

and on earth peace among those with whom he is pleased!” [1]

15 When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” 16 And they went with haste and found Mary and Joseph, and the baby lying in a manger. [17] And when they saw it, they made known the saying that had been told them concerning this child. [18] And all who heard it wondered at what the shepherds told them. [19] But Mary treasured up all these things, pondering them in her heart. [20] And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

[21] And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb.

JESUS PRESENTED AT THE TEMPLE

[22] And when the time came for their purification according to the Law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the Law of the Lord, “Every male who first opens the womb shall be called holy to the Lord”) 24 and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.” [25] Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. 27 And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, [28] he took him up in his arms and blessed God and said,

29 “Lord, now you are letting your servant [1] depart in peace,

according to your word;

[30] for my eyes have seen your salvation

[31] that you have prepared in the presence of all peoples,

[32] a light for revelation to the Gentiles,

and for glory to your people Israel.”

33 And his father and his mother marveled at what was said about him. [34] And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed [35] (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.”

[36] And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, [37] and then as a widow until she was eighty-four. [2] She did not depart from the temple, worshiping with fasting and prayer night and day. [38] And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem.

THE RETURN TO NAZARETH

39 And when they had performed everything according to the Law of the Lord, they returned into Galilee, to their own town of Nazareth. 40 And the child grew and became strong, filled with wisdom. And the favor of God was upon him.

THE BOY JESUS IN THE TEMPLE

[41] Now his parents went to Jerusalem every year at the Feast of the Passover. [42] And when he was twelve years old, they went up according to custom. [43] And when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, 44 but supposing him to be in the group they went a day’s journey, but then they began to search for him among their relatives and acquaintances, 45 and when they did not find him, they returned to Jerusalem, searching for him. [46] After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all who heard him were amazed at his understanding and his answers. 48 And when his parents [1] saw him, they were astonished. And his mother said to him, “Son, why have you treated us so? Behold, your father and I have been searching for you in great distress.” [49] And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” [2] 50 And they did not understand the saying that he spoke to them. [51] And he went down with them and came to Nazareth and was submissive to them. And his mother treasured up all these things in her heart.

[52] And Jesus increased in wisdom and in stature [3] and in favor with God and man.

JOHN THE BAPTIST PREPARES THE WAY

3  In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, [2] during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. [3] And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. [4] As it is written in the book of the words of Isaiah the prophet,

“The voice of one crying in the wilderness:

‘Prepare the way of the Lord, [4]

make his paths straight.

5 Every valley shall be filled,

and every mountain and hill shall be made low,

and the crooked shall become straight,

and the rough places shall become level ways,

6 and all flesh shall see the salvation of God.’”

[7] He said therefore to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? [8] Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God is able from these stones to raise up children for Abraham. [9] Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.”

10 And the crowds asked him, “What then shall we do?” [11] And he answered them, “Whoever has two tunics [1] is to share with him who has none, and whoever has food is to do likewise.” [12] Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” 13 And he said to them, “Collect no more than you are authorized to do.” [14] Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.”

[15] As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, [16] John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”

[18] So with many other exhortations he preached good news to the people. [19] But Herod the tetrarch, who had been reproved by him for Herodias, his brother’s wife, and for all the evil things that Herod had done, [20] added this to them all, that he locked up John in prison.

[21] Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, [22] and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son; [2] with you I am well pleased.” [3]

THE GENEALOGY OF JESUS CHRIST

[23] Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, [1] the son of Neri, 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, 33 the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, [38] the son of Enos, the son of Seth, the son of Adam, the son of God.

THE TEMPTATION OF JESUS

4  And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness 2 for forty days, being tempted by the devil. And he ate nothing during those days. And when they were ended, he was hungry. [3] The devil said to him, “If you are the Son of God, command this stone to become bread.” [4] And Jesus answered him, “It is written, ‘Man shall not live by bread alone.’” [5] And the devil took him up and showed him all the kingdoms of the world in a moment of time, 6 and said to him, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. 7 If you, then, will worship me, it will all be yours.” 8 And Jesus answered him, “It is written,

“‘You shall worship the Lord your God,

and him only shall you serve.’”

[9] And he took him to Jerusalem and set him on the pinnacle of the temple and said to him, “If you are the Son of God, throw yourself down from here, 10 for it is written,

“‘He will command his angels concerning you,

to guard you,’

11 and

“‘On their hands they will bear you up,

lest you strike your foot against a stone.’”

[12] And Jesus answered him, “It is said, ‘You shall not put the Lord your God to the test.’” [13] And when the devil had ended every temptation, he departed from him until an opportune time.

JESUS BEGINS HIS MINISTRY

[14] And Jesus returned in the power of the Spirit to Galilee, and a report about him went out through all the surrounding country. 15 And he taught in their synagogues, being glorified by all.

JESUS REJECTED AT NAZARETH

[16] And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. [17] And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

[18] “The Spirit of the Lord is upon me,

because he has anointed me

to proclaim good news to the poor.

He has sent me to proclaim liberty to the captives

and recovering of sight to the blind,

to set at liberty those who are oppressed,

[19] to proclaim the year of the Lord’s favor.”

[20] And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. [21] And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” 22 And all spoke well of him and marveled at the gracious words that were coming from his mouth. And they said, “Is not this Joseph’s son?” 23 And he said to them, “Doubtless you will quote to me this proverb, ‘Physician, heal yourself.’ What we have heard you did at Capernaum, do here in your hometown as well.” 24 And he said, “Truly, I say to you, no prophet is acceptable in his hometown. 25 But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months, and a great famine came over all the land, 26 and Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow. 27 And there were many lepers [1] in Israel in the time of the prophet Elisha, and none of them was cleansed, but only Naaman the Syrian.” 28 When they heard these things, all in the synagogue were filled with wrath. 29 And they rose up and drove him out of the town and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff. [30] But passing through their midst, he went away.

JESUS HEALS A MAN WITH AN UNCLEAN DEMON

31 And he went down to Capernaum, a city of Galilee. And he was teaching them on the Sabbath, [32] and they were astonished at his teaching, for his word possessed authority. [33] And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, [34] “Ha! [2] What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are— the Holy One of God.” [35] But Jesus rebuked him, saying, “Be silent and come out of him!” And when the demon had thrown him down in their midst, he came out of him, having done him no harm. 36 And they were all amazed and said to one another, “What is this word? For with authority and power he commands the unclean spirits, and they come out!” 37 And reports about him went out into every place in the surrounding region.

JESUS HEALS MANY

38 And he arose and left the synagogue and entered Simon’s house. Now Simon’s mother-in-law was ill with a high fever, and they appealed to him on her behalf. [39] And he stood over her and rebuked the fever, and it left her, and immediately she rose and began to serve them.

40 Now when the sun was setting, all those who had any who were sick with various diseases brought them to him, and he laid his hands on every one of them and healed them. [41] And demons also came out of many, crying, “You are the Son of God!” But he rebuked them and would not allow them to speak, because they knew that he was the Christ.

JESUS PREACHES IN SYNAGOGUES

42 And when it was day, he departed and went into a desolate place. And the people sought him and came to him, and would have kept him from leaving them, [43] but he said to them, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” 44 And he was preaching in the synagogues of Judea. [3]

JESUS CALLS THE FIRST DISCIPLES

5  On one occasion, while the crowd was pressing in on him to hear the word of God, he was standing by the lake of Gennesaret, [2] and he saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. [3] Getting into one of the boats, which was Simon’s, he asked him to put out a little from the land. And he sat down and taught the people from the boat. 4 And when he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” [5] And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” [6] And when they had done this, they enclosed a large number of fish, and their nets were breaking. 7 They signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. [8] But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.” 9 For he and all who were with him were astonished at the catch of fish that they had taken, 10 and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” [1] [11] And when they had brought their boats to land, they left everything and followed him.

JESUS CLEANSES A LEPER

[12] While he was in one of the cities, there came a man full of leprosy. [2] And when he saw Jesus, he fell on his face and begged him, “Lord, if you will, you can make me clean.” 13 And Jesus [3] stretched out his hand and touched him, saying, “I will; be clean.” And immediately the leprosy left him. [14] And he charged him to tell no one, but “go and show yourself to the priest, and make an offering for your cleansing, as Moses commanded, for a proof to them.” 15 But now even more the report about him went abroad, and great crowds gathered to hear him and to be healed of their infirmities. [16] But he would withdraw to desolate places and pray.

JESUS HEALS A PARALYTIC

[17] On one of those days, as he was teaching, Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was with him to heal. [4] 18 And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus, [19] but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus. [20] And when he saw their faith, he said, “Man, your sins are forgiven you.” [21] And the scribes and the Pharisees began to question, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?” 22 When Jesus perceived their thoughts, he answered them, “Why do you question in your hearts? [23] Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise and walk’? [24] But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the man who was paralyzed—“I say to you, rise, pick up your bed and go home.” [25] And immediately he rose up before them and picked up what he had been lying on and went home, glorifying God. 26 And amazement seized them all, and they glorified God and were filled with awe, saying, “We have seen extraordinary things today.”

JESUS CALLS LEVI

[27] After this he went out and saw a tax collector named Levi, sitting at the tax booth. And he said to him, “Follow me.” [28] And leaving everything, he rose and followed him.

29 And Levi made him a great feast in his house, and there was a large company of tax collectors and others reclining at table with them. [30] And the Pharisees and their scribes grumbled at his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” [31] And Jesus answered them, “Those who are well have no need of a physician, but those who are sick. [32] I have not come to call the righteous but sinners to repentance.”

A QUESTION ABOUT FASTING

[33] And they said to him, “The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink.” 34 And Jesus said to them, “Can you make wedding guests fast while the bridegroom is with them? 35 The days will come when the bridegroom is taken away from them, and then they will fast in those days.” [36] He also told them a parable: “No one tears a piece from a new garment and puts it on an old garment. If he does, he will tear the new, and the piece from the new will not match the old. 37 And no one puts new wine into old wineskins. If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. 38 But new wine must be put into fresh wineskins. 39 And no one after drinking old wine desires new, for he says, ‘The old is good.’” [1]

JESUS IS LORD OF THE SABBATH

6  On a Sabbath, [2] while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands. 2 But some of the Pharisees said, “Why are you doing what is not lawful to do on the Sabbath?” 3 And Jesus answered them, “Have you not read what David did when he was hungry, he and those who were with him: [4] how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him?” [5] And he said to them, “The Son of Man is lord of the Sabbath.”

A MAN WITH A WITHERED HAND

6 On another Sabbath, he entered the synagogue and was teaching, and a man was there whose right hand was withered. 7 And the scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, so that they might find a reason to accuse him. [8] But he knew their thoughts, and he said to the man with the withered hand, “Come and stand here.” And he rose and stood there. [9] And Jesus said to them, “I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?” [10] And after looking around at them all he said to him, “Stretch out your hand.” And he did so, and his hand was restored. 11 But they were filled with fury and discussed with one another what they might do to Jesus.

THE TWELVE APOSTLES

[12] In these days he went out to the mountain to pray, and all night he continued in prayer to God. [13] And when day came, he called his disciples and chose from them twelve, whom he named apostles: 14 Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, 15 and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, [16] and Judas the son of James, and Judas Iscariot, who became a traitor.

JESUS MINISTERS TO A GREAT MULTITUDE

[17] And he came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon, 18 who came to hear him and to be healed of their diseases. And those who were troubled with unclean spirits were cured. 19 And all the crowd sought to touch him, for power came out from him and healed them all.

THE BEATITUDES

[20] And he lifted up his eyes on his disciples, and said:

“Blessed are you who are poor, for yours is the kingdom of God.

[21] “Blessed are you who are hungry now, for you shall be satisfied.

“Blessed are you who weep now, for you shall laugh.

[22] “Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man! [23] Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets.

JESUS PRONOUNCES WOES

[24] “But woe to you who are rich, for you have received your consolation.

[25] “Woe to you who are full now, for you shall be hungry.

“Woe to you who laugh now, for you shall mourn and weep.

26 “Woe to you, when all people speak well of you, for so their fathers did to the false prophets.

LOVE YOUR ENEMIES

[27] “But I say to you who hear, Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who abuse you. [29] To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic [1] either. [30] Give to everyone who begs from you, and from one who takes away your goods do not demand them back. [31] And as you wish that others would do to you, do so to them.

[32] “If you love those who love you, what benefit is that to you? For even sinners love those who love them. 33 And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. 34 And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. [35] But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. [36] Be merciful, even as your Father is merciful.

JUDGING OTHERS

[37] “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; 38 give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.”

[39] He also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit? 40 A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 41 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 42 How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.

A TREE AND ITS FRUIT

[43] “For no good tree bears bad fruit, nor again does a bad tree bear good fruit, 44 for each tree is known by its own fruit. For figs are not gathered from thornbushes, nor are grapes picked from a bramble bush. 45 The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.

BUILD YOUR HOUSE ON THE ROCK

[46] “Why do you call me ‘Lord, Lord,’ and not do what I tell you? 47 Everyone who comes to me and hears my words and does them, I will show you what he is like: 48 he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built. [1] 49 But the one who hears and does not do them is like a man who built a house on the ground without a foundation. When the stream broke against it, immediately it fell, and the ruin of that house was great.”

JESUS HEALS A CENTURION’S SERVANT

7  After he had finished all his sayings in the hearing of the people, he entered Capernaum. [2] Now a centurion had a servant [2] who was sick and at the point of death, who was highly valued by him. [3] When the centurion [3] heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. 4 And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, [5] for he loves our nation, and he is the one who built us our synagogue.” [6] And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. 7 Therefore I did not presume to come to you. But say the word, and let my servant be healed. [8] For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” [9] When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even in Israel have I found such faith.” 10 And when those who had been sent returned to the house, they found the servant well.

JESUS RAISES A WIDOW’S SON

11 Soon afterward [4] he went to a town called Nain, and his disciples and a great crowd went with him. 12 As he drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her. [13] And when the Lord saw her, he had compassion on her and said to her, “Do not weep.” [14] Then he came up and touched the bier, and the bearers stood still. And he said, “Young man, I say to you, arise.” [15] And the dead man sat up and began to speak, and Jesus [1] gave him to his mother. [16] Fear seized them all, and they glorified God, saying, “A great prophet has arisen among us!” and “God has visited his people!” 17 And this report about him spread through the whole of Judea and all the surrounding country.

MESSENGERS FROM JOHN THE BAPTIST

[18] The disciples of John reported all these things to him. And John, [19] calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another?” 20 And when the men had come to him, they said, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’” [21] In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight. [22] And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers [2] are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. [23] And blessed is the one who is not offended by me.”

[24] When John’s messengers had gone, Jesus [3] began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? 25 What then did you go out to see? A man dressed in soft clothing? Behold, those who are dressed in splendid clothing and live in luxury are in kings’ courts. 26 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 27 This is he of whom it is written,

“‘Behold, I send my messenger before your face,

who will prepare your way before you.’

[28] I tell you, among those born of women none is greater than John. Yet the one who is least in the kingdom of God is greater than he.” 29 ( When all the people heard this, and the tax collectors too, they declared God just, [4] having been baptized with the baptism of John, [30] but the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptized by him.)

31 “To what then shall I compare the people of this generation, and what are they like? [32] They are like children sitting in the marketplace and calling to one another,

“‘We played the flute for you, and you did not dance;

we sang a dirge, and you did not weep.’

33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon.’ 34 The Son of Man has come eating and drinking, and you say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ 35 Yet wisdom is justified by all her children.”

A SINFUL WOMAN FORGIVEN

36 One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house and reclined at the table. [37] And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment, [38] and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment. [39] Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.” 40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.”

41 “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. 42 When they could not pay, he cancelled the debt of both. Now which of them will love him more?” 43 Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.” [44] Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. [47] Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” [48] And he said to her, “Your sins are forgiven.” 49 Then those who were at table with him began to say among [1] themselves, “Who is this, who even forgives sins?” 50 And he said to the woman, “Your faith has saved you; go in peace.”

WOMEN ACCOMPANYING JESUS

8  Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, [2] and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, [3] and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them [2] out of their means.

THE PARABLE OF THE SOWER

[4] And when a great crowd was gathering and people from town after town came to him, he said in a parable, [5] “A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it. [6] And some fell on the rock, and as it grew up, it withered away, because it had no moisture. [7] And some fell among thorns, and the thorns grew up with it and choked it. [8] And some fell into good soil and grew and yielded a hundredfold.” As he said these things, he called out, “He who has ears to hear, let him hear.”

THE PURPOSE OF THE PARABLES

9 And when his disciples asked him what this parable meant, [10] he said, “To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.’ 11 Now the parable is this: The seed is the word of God. 12 The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. [13] And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away. [14] And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. 15 As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience.

A LAMP UNDER A JAR

[16] “No one after lighting a lamp covers it with a jar or puts it under a bed, but puts it on a stand, so that those who enter may see the light. 17 For nothing is hidden that will not be made manifest, nor is anything secret that will not be known and come to light. 18 Take care then how you hear, for to the one who has, more will be given, and from the one who has not, even what he thinks that he has will be taken away.”

JESUS’ MOTHER AND BROTHERS

[19] Then his mother and his brothers came to him, but they could not reach him because of the crowd. 20 And he was told, “Your mother and your brothers are standing outside, desiring to see you.” [21] But he answered them, “My mother and my brothers are those who hear the word of God and do it.”

JESUS CALMS A STORM

[22] One day he got into a boat with his disciples, and he said to them, “Let us go across to the other side of the lake.” So they set out, [23] and as they sailed he fell asleep. And a windstorm came down on the lake, and they were filling with water and were in danger. [24] And they went and woke him, saying, “Master, Master, we are perishing!” And he awoke and rebuked the wind and the raging waves, and they ceased, and there was a calm. 25 He said to them, “Where is your faith?” And they were afraid, and they marveled, saying to one another, “Who then is this, that he commands even winds and water, and they obey him?”

JESUS HEALS A MAN WITH A DEMON

[26] Then they sailed to the country of the Gerasenes, [1] which is opposite Galilee. [27] When Jesus [2] had stepped out on land, there met him a man from the city who had demons. For a long time he had worn no clothes, and he had not lived in a house but among the tombs. [28] When he saw Jesus, he cried out and fell down before him and said with a loud voice, “What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me.” 29 For he had commanded the unclean spirit to come out of the man. (For many a time it had seized him. He was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the desert.) [30] Jesus then asked him, “What is your name?” And he said, “Legion,” for many demons had entered him. [31] And they begged him not to command them to depart into the abyss. [32] Now a large herd of pigs was feeding there on the hillside, and they begged him to let them enter these. So he gave them permission. [33] Then the demons came out of the man and entered the pigs, and the herd rushed down the steep bank into the lake and drowned.

34 When the herdsmen saw what had happened, they fled and told it in the city and in the country. 35 Then people went out to see what had happened, and they came to Jesus and found the man from whom the demons had gone, sitting at the feet of Jesus, clothed and in his right mind, and they were afraid. 36 And those who had seen it told them how the demon-possessed [3] man had been healed. [37] Then all the people of the surrounding country of the Gerasenes asked him to depart from them, for they were seized with great fear. So he got into the boat and returned. [38] The man from whom the demons had gone begged that he might be with him, but Jesus sent him away, saying, [39] “Return to your home, and declare how much God has done for you.” And he went away, proclaiming throughout the whole city how much Jesus had done for him.

JESUS HEALS A WOMAN AND JAIRUS’S DAUGHTER

40 Now when Jesus returned, the crowd welcomed him, for they were all waiting for him. [41] And there came a man named Jairus, who was a ruler of the synagogue. And falling at Jesus’ feet, he implored him to come to his house, 42 for he had an only daughter, about twelve years of age, and she was dying.

As Jesus went, the people pressed around him. [43] And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians, [1] she could not be healed by anyone. [44] She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased. [45] And Jesus said, “Who was it that touched me?” When all denied it, Peter [2] said, “Master, the crowds surround you and are pressing in on you!” [46] But Jesus said, “Someone touched me, for I perceive that power has gone out from me.” 47 And when the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. [48] And he said to her, “Daughter, your faith has made you well; go in peace.”

49 While he was still speaking, someone from the ruler’s house came and said, “Your daughter is dead; do not trouble the Teacher any more.” 50 But Jesus on hearing this answered him, “Do not fear; only believe, and she will be well.” 51 And when he came to the house, he allowed no one to enter with him, except Peter and John and James, and the father and mother of the child. [52] And all were weeping and mourning for her, but he said, “Do not weep, for she is not dead but sleeping.” 53 And they laughed at him, knowing that she was dead. [54] But taking her by the hand he called, saying, “Child, arise.” [55] And her spirit returned, and she got up at once. And he directed that something should be given her to eat. [56] And her parents were amazed, but he charged them to tell no one what had happened.

JESUS SENDS OUT THE TWELVE APOSTLES

9  And he called the twelve together and gave them power and authority over all demons and to cure diseases, [2] and he sent them out to proclaim the kingdom of God and to heal. [3] And he said to them, “Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics. [3] [4] And whatever house you enter, stay there, and from there depart. [5] And wherever they do not receive you, when you leave that town shake off the dust from your feet as a testimony against them.” 6 And they departed and went through the villages, preaching the gospel and healing everywhere.

HEROD IS PERPLEXED BY JESUS

[7] Now Herod the tetrarch heard about all that was happening, and he was perplexed, because it was said by some that John had been raised from the dead, [8] by some that Elijah had appeared, and by others that one of the prophets of old had risen. 9 Herod said, “John I beheaded, but who is this about whom I hear such things?” And he sought to see him.

JESUS FEEDS THE FIVE THOUSAND

[10] On their return the apostles told him all that they had done. And he took them and withdrew apart to a town called Bethsaida. [11] When the crowds learned it, they followed him, and he welcomed them and spoke to them of the kingdom of God and cured those who had need of healing. 12 Now the day began to wear away, and the twelve came and said to him, “Send the crowd away to go into the surrounding villages and countryside to find lodging and get provisions, for we are here in a desolate place.” [13] But he said to them, “You give them something to eat.” They said, “We have no more than five loaves and two fish—unless we are to go and buy food for all these people.” 14 For there were about five thousand men. And he said to his disciples, “Have them sit down in groups of about fifty each.” 15 And they did so, and had them all sit down. 16 And taking the five loaves and the two fish, he looked up to heaven and said a blessing over them. Then he broke the loaves and gave them to the disciples to set before the crowd. 17 And they all ate and were satisfied. And what was left over was picked up, twelve baskets of broken pieces.

PETER CONFESSES JESUS AS THE CHRIST

18 Now it happened that as he was praying alone, the disciples were with him. And he asked them, “Who do the crowds say that I am?” 19 And they answered, “John the Baptist. But others say, Elijah, and others, that one of the prophets of old has risen.” [20] Then he said to them, “But who do you say that I am?” And Peter answered, “The Christ of God.”

JESUS FORETELLS HIS DEATH

[21] And he strictly charged and commanded them to tell this to no one, 22 saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.”

TAKE UP YOUR CROSS AND FOLLOW JESUS

[23] And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me. 24 For whoever would save his life will lose it, but whoever loses his life for my sake will save it. 25 For what does it profit a man if he gains the whole world and loses or forfeits himself? 26 For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels. [27] But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God.”

THE TRANSFIGURATION

[28] Now about eight days after these sayings he took with him Peter and John and James and went up on the mountain to pray. 29 And as he was praying, the appearance of his face was altered, and his clothing became dazzling white. [30] And behold, two men were talking with him, Moses and Elijah, [31] who appeared in glory and spoke of his departure, [1] which he was about to accomplish at Jerusalem. [32] Now Peter and those who were with him were heavy with sleep, but when they became fully awake they saw his glory and the two men who stood with him. [33] And as the men were parting from him, Peter said to Jesus, “Master, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah”— not knowing what he said. [34] As he was saying these things, a cloud came and overshadowed them, and they were afraid as they entered the cloud. [35] And a voice came out of the cloud, saying, “This is my Son, my Chosen One; [2] listen to him!” 36 And when the voice had spoken, Jesus was found alone. And they kept silent and told no one in those days anything of what they had seen.

JESUS HEALS A BOY WITH AN UNCLEAN SPIRIT

[37] On the next day, when they had come down from the mountain, a great crowd met him. 38 And behold, a man from the crowd cried out, “Teacher, I beg you to look at my son, for he is my only child. 39 And behold, a spirit seizes him, and he suddenly cries out. It convulses him so that he foams at the mouth, and shatters him, and will hardly leave him. 40 And I begged your disciples to cast it out, but they could not.” [41] Jesus answered, “O faithless and twisted generation, how long am I to be with you and bear with you? Bring your son here.” 42 While he was coming, the demon threw him to the ground and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father. [43] And all were astonished at the majesty of God.

JESUS AGAIN FORETELLS HIS DEATH

But while they were all marveling at everything he was doing, Jesus [3] said to his disciples, [44] “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men.” [45] But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying.

WHO IS THE GREATEST?

[46] An argument arose among them as to which of them was the greatest. [47] But Jesus, knowing the reasoning of their hearts, took a child and put him by his side 48 and said to them, “Whoever receives this child in my name receives me, and whoever receives me receives him who sent me. For he who is least among you all is the one who is great.”

ANYONE NOT AGAINST US IS FOR US

[49] John answered, “Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.” [50] But Jesus said to him, “Do not stop him, for the one who is not against you is for you.”

A SAMARITAN VILLAGE REJECTS JESUS

[51] When the days drew near for him to be taken up, he set his face to go to Jerusalem. [52] And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make preparations for him. [53] But the people did not receive him, because his face was set toward Jerusalem. [54] And when his disciples James and John saw it, they said, “Lord, do you want us to tell fire to come down from heaven and consume them?” [1] [55] But he turned and rebuked them. [2] 56 And they went on to another village.

THE COST OF FOLLOWING JESUS

57 As they were going along the road, someone said to him, “I will follow you wherever you go.” 58 And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” [59] To another he said, “Follow me.” But he said, “Lord, let me first go and bury my father.” 60 And Jesus [3] said to him, “Leave the dead to bury their own dead. But as for you, go and proclaim the kingdom of God.” [61] Yet another said, “I will follow you, Lord, but let me first say farewell to those at my home.” 62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.”

JESUS SENDS OUT THE SEVENTY-TWO

10  After this the Lord appointed seventy-two [1] others and sent them on ahead of him, two by two, into every town and place where he himself was about to go. 2 And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest. 3 Go your way; behold, I am sending you out as lambs in the midst of wolves. [4] Carry no moneybag, no knapsack, no sandals, and greet no one on the road. 5 Whatever house you enter, first say, ‘Peace be to this house!’ [6] And if a son of peace is there, your peace will rest upon him. But if not, it will return to you. 7 And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house. 8 Whenever you enter a town and they receive you, eat what is set before you. 9 Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ 10 But whenever you enter a town and they do not receive you, go into its streets and say, [11] ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.’ [12] I tell you, it will be more bearable on that day for Sodom than for that town.

WOE TO UNREPENTANT CITIES

[13] “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more bearable in the judgment for Tyre and Sidon than for you. [15] And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades.

[16] “The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.”

THE RETURN OF THE SEVENTY-TWO

[17] The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!” [18] And he said to them, “I saw Satan fall like lightning from heaven. [19] Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. [20] Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”

JESUS REJOICES IN THE FATHER’S WILL

[21] In that same hour he rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. [1] [22] All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”

[23] Then turning to the disciples he said privately, “Blessed are the eyes that see what you see! [24] For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.”

THE PARABLE OF THE GOOD SAMARITAN

[25] And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the Law? How do you read it?” [27] And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” [28] And he said to him, “You have answered correctly; do this, and you will live.”

[29] But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” [30] Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. [31] Now by chance a priest was going down that road, and when he saw him he passed by on the other side. [32] So likewise a Levite, when he came to the place and saw him, passed by on the other side. [33] But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. [34] He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. [35] And the next day he took out two denarii [2] and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ [36] Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” 37 He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”

MARTHA AND MARY

[38] Now as they went on their way, Jesus [1] entered a village. And a woman named Martha welcomed him into her house. [39] And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching. [40] But Martha was distracted with much serving. And she went up to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” [41] But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things, [42] but one thing is necessary. [2] Mary has chosen the good portion, which will not be taken away from her.”

THE LORD’S PRAYER

11  Now Jesus [3] was praying in a certain place, and when he finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” [2] And he said to them, “When you pray, say:

“Father, hallowed be your name.

Your kingdom come.

3 Give us each day our daily bread, [1]

[4] and forgive us our sins,

for we ourselves forgive everyone who is indebted to us.

And lead us not into temptation.”

PRAYER

We are able to talk to God. He speaks verbally to us in His Word and nonverbally through His obvious providence. We commune with Him through prayer. Charles Hodge declared that “prayer is the converse of the soul with God.” In and through prayer we express our reverence and adoration for God; we bare our souls in contrite confession before Him; we pour out the thanksgiving of grateful hearts; and we offer our petitions and supplications to Him.

In prayer we experience God as personal and powerful. He can hear us and act in response. The Scripture teaches both the sovereign foreordination of God and the efficacy of prayer. The two are not inconsistent with one another, for God ordains the means as well as the ends for His divine purposes. Prayer is a means God uses to bring His sovereign will to pass.

Prayer is to be addressed to God alone, either to God as Triune or to the distinct persons of the Godhead. To pray to creatures is idolatry.

Proper prayer has several requisites. The first is that we approach God with sincerity. Empty and insincere phrases are a mockery to Him. Such prayer, far from being an exercise of godly religion, is an offense against God.

The second is that we approach God with reverence. In prayer we must always remember to whom we are speaking. To address God in a cavalier, casual, or flippant manner, as we might speak with our earthly friends, is to treat Him with the contempt of familiarity. As people pay homage to a king by entering his presence with a posture of respect and obeisance, so we come before God in full recognition of His supreme majesty.

The third requisite, which follows from the previous ones, is that we approach God in humility. Not only must we remember who He is, but we must also remember who and what we are. We are His adopted children. We are also sinful creatures. He invites us to come boldly before Him, but never arrogantly.

God instructs us to be earnest and fervent in our requests. At the same time, we come in willful submission. To say “Your will be done” is not an indication of a lack of faith. The faith we bring to prayer must include a trust that God is able to hear our prayers and that He is disposed to answer them. Yet when God says no to our requests, this faith also trusts in His wisdom. God’s wisdom and benevolence must always and everywhere be assumed by those who entreat Him with petitions.

We pray in the name of Jesus because we do thereby acknowledge His office as Mediator. As our High Priest, Christ is our intercessor even as the Holy Spirit is our helper in prayer.

5 And he said to them, “Which of you who has a friend will go to him at midnight and say to him, ‘Friend, lend me three loaves, 6 for a friend of mine has arrived on a journey, and I have nothing to set before him’; [7] and he will answer from within, ‘Do not bother me; the door is now shut, and my children are with me in bed. I cannot get up and give you anything’? [8] I tell you, though he will not get up and give him anything because he is his friend, yet because of his impudence [2] he will rise and give him whatever he needs. [9] And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 10 For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. [11] What father among you, if his son asks for [3] a fish, will instead of a fish give him a serpent; 12 or if he asks for an egg, will give him a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

JESUS AND BEELZEBUL

[14] Now he was casting out a demon that was mute. When the demon had gone out, the mute man spoke, and the people marveled. [15] But some of them said, “He casts out demons by Beelzebul, the prince of demons,” 16 while others, to test him, kept seeking from him a sign from heaven. [17] But he, knowing their thoughts, said to them, “Every kingdom divided against itself is laid waste, and a divided household falls. [18] And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 19 And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. [20] But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. [21] When a strong man, fully armed, guards his own palace, his goods are safe; [22] but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil. [23] Whoever is not with me is against me, and whoever does not gather with me scatters.

RETURN OF AN UNCLEAN SPIRIT

[24] “When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, and finding none it says, ‘I will return to my house from which I came.’ [25] And when it comes, it finds the house swept and put in order. [26] Then it goes and brings seven other spirits more evil than itself, and they enter and dwell there. And the last state of that person is worse than the first.”

TRUE BLESSEDNESS

27 As he said these things, a woman in the crowd raised her voice and said to him, “Blessed is the womb that bore you, and the breasts at which you nursed!” [28] But he said, “Blessed rather are those who hear the word of God and keep it!”

THE SIGN OF JONAH

[29] When the crowds were increasing, he began to say, “This generation is an evil generation. It seeks for a sign, but no sign will be given to it except the sign of Jonah. [30] For as Jonah became a sign to the people of Nineveh, so will the Son of Man be to this generation. [31] The queen of the South will rise up at the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. [32] The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.

THE LIGHT IN YOU

33 “No one after lighting a lamp puts it in a cellar or under a basket, but on a stand, so that those who enter may see the light. [34] Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is bad, your body is full of darkness. 35 Therefore be careful lest the light in you be darkness. 36 If then your whole body is full of light, having no part dark, it will be wholly bright, as when a lamp with its rays gives you light.”

WOES TO THE PHARISEES AND LAWYERS

37 While Jesus [1] was speaking, a Pharisee asked him to dine with him, so he went in and reclined at table. [38] The Pharisee was astonished to see that he did not first wash before dinner. [39] And the Lord said to him, “Now you Pharisees cleanse the outside of the cup and of the dish, but inside you are full of greed and wickedness. [40] You fools! Did not he who made the outside make the inside also? [41] But give as alms those things that are within, and behold, everything is clean for you.

[42] “But woe to you Pharisees! For you tithe mint and rue and every herb, and neglect justice and the love of God. These you ought to have done, without neglecting the others. [43] Woe to you Pharisees! For you love the best seat in the synagogues and greetings in the marketplaces. [44] Woe to you! For you are like unmarked graves, and people walk over them without knowing it.”

[45] One of the lawyers answered him, “Teacher, in saying these things you insult us also.” [46] And he said, “Woe to you lawyers also! For you load people with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. [47] Woe to you! For you build the tombs of the prophets whom your fathers killed. 48 So you are witnesses and you consent to the deeds of your fathers, for they killed them, and you build their tombs. [49] Therefore also the Wisdom of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ [50] so that the blood of all the prophets, shed from the foundation of the world, may be charged against this generation, [51] from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary. Yes, I tell you, it will be required of this generation. [52] Woe to you lawyers! For you have taken away the key of knowledge. You did not enter yourselves, and you hindered those who were entering.”

53 As he went away from there, the scribes and the Pharisees began to press him hard and to provoke him to speak about many things, 54 lying in wait for him, to catch him in something he might say.

BEWARE OF THE LEAVEN OF THE PHARISEES

12  In the meantime, when so many thousands of the people had gathered together that they were trampling one another, he began to say to his disciples first, “Beware of the leaven of the Pharisees, which is hypocrisy. [2] Nothing is covered up that will not be revealed, or hidden that will not be known. [3] Therefore whatever you have said in the dark shall be heard in the light, and what you have whispered in private rooms shall be proclaimed on the housetops.

HAVE NO FEAR

4 “I tell you, my friends, do not fear those who kill the body, and after that have nothing more that they can do. [5] But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. [1] Yes, I tell you, fear him! [6] Are not five sparrows sold for two pennies? [2] And not one of them is forgotten before God. [7] Why, even the hairs of your head are all numbered. Fear not; you are of more value than many sparrows.

ACKNOWLEDGE CHRIST BEFORE MEN

8 “And I tell you, everyone who acknowledges me before men, the Son of Man also will acknowledge before the angels of God, 9 but the one who denies me before men will be denied before the angels of God. [10] And everyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the Holy Spirit will not be forgiven. 11 And when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you should defend yourself or what you should say, [12] for the Holy Spirit will teach you in that very hour what you ought to say.”

THE PARABLE OF THE RICH FOOL

[13] Someone in the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.” 14 But he said to him, “Man, who made me a judge or arbitrator over you?” 15 And he said to them, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.” 16 And he told them a parable, saying, “The land of a rich man produced plentifully, 17 and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ 18 And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. [19] And I will say to my soul, “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.”’ [20] But God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?’ [21] So is the one who lays up treasure for himself and is not rich toward God.”

DO NOT BE ANXIOUS

[22] And he said to his disciples, “Therefore I tell you, do not be anxious about your life, what you will eat, nor about your body, what you will put on. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! [25] And which of you by being anxious can add a single hour to his span of life? [1] 26 If then you are not able to do as small a thing as that, why are you anxious about the rest? [27] Consider the lilies, how they grow: they neither toil nor spin, [2] yet I tell you, even Solomon in all his glory was not arrayed like one of these. 28 But if God so clothes the grass, which is alive in the field today, and tomorrow is thrown into the oven, how much more will he clothe you, O you of little faith! 29 And do not seek what you are to eat and what you are to drink, nor be worried. 30 For all the nations of the world seek after these things, and your Father knows that you need them. [31] Instead, seek his [3] kingdom, and these things will be added to you.

32 “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom. [33] Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. 34 For where your treasure is, there will your heart be also.

YOU MUST BE READY

[35] “Stay dressed for action [4] and keep your lamps burning, [36] and be like men who are waiting for their master to come home from the wedding feast, so that they may open the door to him at once when he comes and knocks. [37] Blessed are those servants [5] whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them. [38] If he comes in the second watch, or in the third, and finds them awake, blessed are those servants! 39 But know this, that if the master of the house had known at what hour the thief was coming, he [6] would not have left his house to be broken into. 40 You also must be ready, for the Son of Man is coming at an hour you do not expect.”

[41] Peter said, “Lord, are you telling this parable for us or for all?” [42] And the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? 43 Blessed is that servant [1] whom his master will find so doing when he comes. [44] Truly, I say to you, he will set him over all his possessions. [45] But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, [46] the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful. [47] And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating. [48] But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.

NOT PEACE, BUT DIVISION

[49] “I came to cast fire on the earth, and would that it were already kindled! [50] I have a baptism to be baptized with, and how great is my distress until it is accomplished! [51] Do you think that I have come to give peace on earth? No, I tell you, but rather division. 52 For from now on in one house there will be five divided, three against two and two against three. 53 They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

INTERPRETING THE TIME

[54] He also said to the crowds, “When you see a cloud rising in the west, you say at once, ‘A shower is coming.’ And so it happens. 55 And when you see the south wind blowing, you say, ‘There will be scorching heat,’ and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?

SETTLE WITH YOUR ACCUSER

[57] “And why do you not judge for yourselves what is right? 58 As you go with your accuser before the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. 59 I tell you, you will never get out until you have paid the very last penny.” [2]

REPENT OR PERISH

13  There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. [2] And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? [3] No, I tell you; but unless you repent, you will all likewise perish. [4] Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? 5 No, I tell you; but unless you repent, you will all likewise perish.”

THE PARABLE OF THE BARREN FIG TREE

[6] And he told this parable: “A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. 7 And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ 8 And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. 9 Then if it should bear fruit next year, well and good; but if not, you can cut it down.’”

A WOMAN WITH A DISABLING SPIRIT

[10] Now he was teaching in one of the synagogues on the Sabbath. [11] And behold, there was a woman who had had a disabling spirit for eighteen years. She was bent over and could not fully straighten herself. 12 When Jesus saw her, he called her over and said to her, “Woman, you are freed from your disability.” [13] And he laid his hands on her, and immediately she was made straight, and she glorified God. [14] But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.” [15] Then the Lord answered him, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it? [16] And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?” [17] As he said these things, all his adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by him.

THE MUSTARD SEED AND THE LEAVEN

[18] He said therefore, “What is the kingdom of God like? And to what shall I compare it? 19 It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.”

20 And again he said, “To what shall I compare the kingdom of God? [21] It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.”

THE NARROW DOOR

[22] He went on his way through towns and villages, teaching and journeying toward Jerusalem. [23] And someone said to him, “Lord, will those who are saved be few?” And he said to them, [24] “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. [25] When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ [26] Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ [27] But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ [28] In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. [29] And people will come from east and west, and from north and south, and recline at table in the kingdom of God. 30 And behold, some are last who will be first, and some are first who will be last.”

LAMENT OVER JERUSALEM

[31] At that very hour some Pharisees came and said to him, “Get away from here, for Herod wants to kill you.” [32] And he said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. [33] Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’ [34] O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! [35] Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’”

HEALING OF A MAN ON THE SABBATH

14  One Sabbath, when he went to dine at the house of a ruler of the Pharisees, they were watching him carefully. [2] And behold, there was a man before him who had dropsy. [3] And Jesus responded to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath, or not?” 4 But they remained silent. Then he took him and healed him and sent him away. [5] And he said to them, “Which of you, having a son [1] or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 6 And they could not reply to these things.

THE PARABLE OF THE WEDDING FEAST

7 Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, 8 “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, 9 and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place. [10] But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you. 11 For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

THE PARABLE OF THE GREAT BANQUET

12 He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers [2] or your relatives or rich neighbors, lest they also invite you in return and you be repaid. [13] But when you give a feast, invite the poor, the crippled, the lame, the blind, [14] and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”

[15] When one of those who reclined at table with him heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!” [16] But he said to him, “A man once gave a great banquet and invited many. [17] And at the time for the banquet he sent his servant [1] to say to those who had been invited, ‘Come, for everything is now ready.’ [18] But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’ 19 And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.’ 20 And another said, ‘I have married a wife, and therefore I cannot come.’ [21] So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.’ 22 And the servant said, ‘Sir, what you commanded has been done, and still there is room.’ 23 And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled. 24 For I tell you, [2] none of those men who were invited shall taste my banquet.’”

THE COST OF DISCIPLESHIP

25 Now great crowds accompanied him, and he turned and said to them, [26] “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. [27] Whoever does not bear his own cross and come after me cannot be my disciple. [28] For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? 29 Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, 30 saying, ‘This man began to build and was not able to finish.’ 31 Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. 33 So therefore, any one of you who does not renounce all that he has cannot be my disciple.

SALT WITHOUT TASTE IS WORTHLESS

[34] “Salt is good, but if salt has lost its taste, how shall its saltiness be restored? 35 It is of no use either for the soil or for the manure pile. It is thrown away. He who has ears to hear, let him hear.”

THE PARABLE OF THE LOST SHEEP

15  Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.”

[3] So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

THE PARABLE OF THE LOST COIN

[8] “Or what woman, having ten silver coins, [1] if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? 9 And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ 10 Just so, I tell you, there is joy before the angels of God over one sinner who repents.”

THE PARABLE OF THE PRODIGAL SON

[11] And he said, “There was a man who had two sons. [12] And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. 13 Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. 14 And when he had spent everything, a severe famine arose in that country, and he began to be in need. [15] So he went and hired himself out to [2] one of the citizens of that country, who sent him into his fields to feed pigs. 16 And he was longing to be fed with the pods that the pigs ate, and no one gave him anything.

17 “But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. 19 I am no longer worthy to be called your son. Treat me as one of your hired servants.”’ [20] And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. 21 And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ [3] [22] But the father said to his servants, [4] ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. [23] And bring the fattened calf and kill it, and let us eat and celebrate. 24 For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.

[25] “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what these things meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ [28] But he was angry and refused to go in. His father came out and entreated him, [29] but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. 30 But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ [31] And he said to him, ‘Son, you are always with me, and all that is mine is yours. [32] It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”

THE PARABLE OF THE DISHONEST MANAGER

16  He also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. 2 And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ 3 And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ 5 So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ [6] He said, ‘A hundred measures [1] of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ 7 Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures [2] of wheat.’ He said to him, ‘Take your bill, and write eighty.’ [8] The master commended the dishonest manager for his shrewdness. For the sons of this world [3] are more shrewd in dealing with their own generation than the sons of light. [9] And I tell you, make friends for yourselves by means of unrighteous wealth, [4] so that when it fails they may receive you into the eternal dwellings.

10 “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. [11] If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? [12] And if you have not been faithful in that which is another’s, who will give you that which is your own? [13] No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”

THE LAW AND THE KINGDOM OF GOD

14 The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. 15 And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.

[16] “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. [1] [17] But it is easier for heaven and earth to pass away than for one dot of the Law to become void.

DIVORCE AND REMARRIAGE

[18] “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.

THE RICH MAN AND LAZARUS

[19] “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. [20] And at his gate was laid a poor man named Lazarus, covered with sores, 21 who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. [22] The poor man died and was carried by the angels to Abraham’s side. [2] The rich man also died and was buried, [23] and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. [24] And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ [25] But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ [27] And he said, ‘Then I beg you, father, to send him to my father’s house— [28] for I have five brothers [1]—so that he may warn them, lest they also come into this place of torment.’ [29] But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ 30 And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ 31 He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

TEMPTATIONS TO SIN

17  And he said to his disciples, “Temptations to sin [2] are sure to come, but woe to the one through whom they come! [2] It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. [3] 3 Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, [4] and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”

INCREASE OUR FAITH

[5] The apostles said to the Lord, “Increase our faith!” [6] And the Lord said, “If you had faith like a grain of mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.

UNWORTHY SERVANTS

[7] “Will any one of you who has a servant [4] plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? 8 Will he not rather say to him, ‘Prepare supper for me, and dress properly, [5] and serve me while I eat and drink, and afterward you will eat and drink’? 9 Does he thank the servant because he did what was commanded? [10] So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; [6] we have only done what was our duty.’”

JESUS CLEANSES TEN LEPERS

11 On the way to Jerusalem he was passing along between Samaria and Galilee. [12] And as he entered a village, he was met by ten lepers, [7] who stood at a distance 13 and lifted up their voices, saying, “Jesus, Master, have mercy on us.” [14] When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. [15] Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; [16] and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. 17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.” [1]

THE COMING OF THE KINGDOM

[20] Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, [21] nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.” [2]

[22] And he said to the disciples, “The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. [23] And they will say to you, ‘Look, there!’ or ‘Look, here!’ Do not go out or follow them. 24 For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. [3] [25] But first he must suffer many things and be rejected by this generation. [26] Just as it was in the days of Noah, so will it be in the days of the Son of Man. 27 They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. 28 Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, 29 but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all— [30] so will it be on the day when the Son of Man is revealed. 31 On that day, let the one who is on the housetop, with his goods in the house, not come down to take them away, and likewise let the one who is in the field not turn back. [32] Remember Lot’s wife. [33] Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it. [34] I tell you, in that night there will be two in one bed. One will be taken and the other left. [35] There will be two women grinding together. One will be taken and the other left.” [1] [37] And they said to him, “Where, Lord?” He said to them, “Where the corpse [2] is, there the vultures [3] will gather.”

THE KINGDOM OF GOD

World history has witnessed a multitude of divergent forms of government. The most common types have been dictatorships ruled by military strength, republics ruled by law, democracies ruled by majority vote, and two types of monarchies—constitutional monarchies (in which the monarch’s powers are limited) and absolute monarchies (in which the monarch’s word is law).

The kingdom of God is an absolute monarchy. God has no external constitution to bind Him. He needs no consent from the governed to rule over them. He is not limited by referenda or by majority vote. His word is law; His rule is absolutely sovereign.

In any monarchy, the virtues of honor and loyalty to the throne are exceedingly important. There is no monarchy where these elements are more vital than in God’s kingdom. Yet the fundamental sin of the human race is grounded in our refusal to honor God as God (Romans 1:21) and in our disloyalty to the King of Kings.

The theme of the kingdom of God is a central motif that runs as a thread through both Old and New Testaments. The theme accents God’s reign over His people. The coming Messiah is announced as God’s anointed King who will be enthroned in heaven as the King of Kings and Lord of Lords.

The Old Testament points to the kingdom as coming in the future. The New Testament opens with the announcement of John the Baptist that “the kingdom of heaven is at hand” (Matthew 3:2). The historical situation is described in images such as “the ax is laid to the root of the trees” (Matthew 3:10) and “His winnowing fork is in his hand” (Matthew 3:12), both indicating radical nearness. It was the breakthrough into history of God’s kingdom that heralded the New Testament gospel. John’s message that “the King is coming” signaled the urgency of the times.

The accent of Jesus’ own preaching also falls on the announcement of the gospel of the kingdom. He declares that the kingdom has come with power and is in the midst of His people. At His ascension, Jesus commanded His disciples to be His witnesses in the world. They are to witness to the reign of Jesus as King of Kings. Jesus’ current status as cosmic King is invisible. The world is either ignorant of His sovereignty or denies it. It is the task of the church to give visible witness to the invisible kingdom.

Jesus inaugurated the kingdom of God. He has already been enthroned in heaven. But it is as though He is a King in exile with few loyal subjects. At His return He will fully consummate His reign.

The New Testament indicates that the kingdom of God is both present and future. There is an “already” and a “not yet” to the kingdom. Both aspects must be understood and embraced by Christians. To view the kingdom either as already totally realized or as totally futuristic is to do violence to the message of the New Testament. We serve a King who has already been enthroned. Yet we await His triumphal return in glory when every knee will bow before Him.

THE PARABLE OF THE PERSISTENT WIDOW

18  And he told them a parable to the effect that they ought always to pray and not lose heart. [2] He said, “In a certain city there was a judge who neither feared God nor respected man. [3] And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ 4 For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, [5] yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’” 6 And the Lord said, “Hear what the unrighteous judge says. [7] And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? [8] I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?”

THE PHARISEE AND THE TAX COLLECTOR

[9] He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: [10] “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. [11] The Pharisee, standing by himself, prayed [4] thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. [12] I fast twice a week; I give tithes of all that I get.’ [13] But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ [14] I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

LET THE CHILDREN COME TO ME

[15] Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them. 16 But Jesus called them to him, saying, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. 17 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

THE RICH RULER

[18] And a ruler asked him, “Good Teacher, what must I do to inherit eternal life?” [19] And Jesus said to him, “Why do you call me good? No one is good except God alone. 20 You know the commandments: ‘Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother.’” 21 And he said, “All these I have kept from my youth.” [22] When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” [23] But when he heard these things, he became very sad, for he was extremely rich. 24 Jesus, seeing that he had become sad, said, “How difficult it is for those who have wealth to enter the kingdom of God! [25] For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” [26] Those who heard it said, “Then who can be saved?” [27] But he said, “What is impossible with man is possible with God.” [28] And Peter said, “See, we have left our homes and followed you.” 29 And he said to them, “Truly, I say to you, there is no one who has left house or wife or brothers [1] or parents or children, for the sake of the kingdom of God, 30 who will not receive many times more in this time, and in the age to come eternal life.”

JESUS FORETELLS HIS DEATH A THIRD TIME

[31] And taking the twelve, he said to them, “See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. 32 For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. 33 And after flogging him, they will kill him, and on the third day he will rise.” 34 But they understood none of these things. This saying was hidden from them, and they did not grasp what was said.

JESUS HEALS A BLIND BEGGAR

[35] As he drew near to Jericho, a blind man was sitting by the roadside begging. 36 And hearing a crowd going by, he inquired what this meant. 37 They told him, “Jesus of Nazareth is passing by.” [38] And he cried out, “Jesus, Son of David, have mercy on me!” 39 And those who were in front rebuked him, telling him to be silent. But he cried out all the more, “Son of David, have mercy on me!” 40 And Jesus stopped and commanded him to be brought to him. And when he came near, he asked him, 41 “What do you want me to do for you?” He said, “Lord, let me recover my sight.” [42] And Jesus said to him, “Recover your sight; your faith has made you well.” 43 And immediately he recovered his sight and followed him, glorifying God. And all the people, when they saw it, gave praise to God.

JESUS AND ZACCHAEUS

19  He entered Jericho and was passing through. [2] And behold, there was a man named Zacchaeus. He was a chief tax collector and was rich. 3 And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature. [4] So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass that way. [5] And when Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.” 6 So he hurried and came down and received him joyfully. [7] And when they saw it, they all grumbled, “He has gone in to be the guest of a man who is a sinner.” [8] And Zacchaeus stood and said to the Lord, “Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.” [9] And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. [10] For the Son of Man came to seek and to save the lost.”

THE PARABLE OF THE TEN MINAS

[11] As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately. [12] He said therefore, “A nobleman went into a far country to receive for himself a kingdom and then return. [13] Calling ten of his servants, [1] he gave them ten minas, [2] and said to them, ‘Engage in business until I come.’ [14] But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’ 15 When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. [16] The first came before him, saying, ‘Lord, your mina has made ten minas more.’ 17 And he said to him, ‘Well done, good servant! [3] Because you have been faithful in a very little, you shall have authority over ten cities.’ 18 And the second came, saying, ‘Lord, your mina has made five minas.’ 19 And he said to him, ‘And you are to be over five cities.’ [20] Then another came, saying, ‘Lord, here is your mina, which I kept laid away in a handkerchief; [21] for I was afraid of you, because you are a severe man. You take what you did not deposit, and reap what you did not sow.’ [22] He said to him, ‘I will condemn you with your own words, you wicked servant! You knew that I was a severe man, taking what I did not deposit and reaping what I did not sow? [23] Why then did you not put my money in the bank, and at my coming I might have collected it with interest?’ 24 And he said to those who stood by, ‘Take the mina from him, and give it to the one who has the ten minas.’ 25 And they said to him, ‘Lord, he has ten minas!’ 26 ‘I tell you that to everyone who has, more will be given, but from the one who has not, even what he has will be taken away. 27 But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me.’”

THE TRIUMPHAL ENTRY

[28] And when he had said these things, he went on ahead, going up to Jerusalem. [29] When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, [30] saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’” 32 So those who were sent went away and found it just as he had told them. 33 And as they were untying the colt, its owners said to them, “Why are you untying the colt?” 34 And they said, “The Lord has need of it.” [35] And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. [36] And as he rode along, they spread their cloaks on the road. [37] As he was drawing near—already on the way down the Mount of Olives— the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, [38] saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” [39] And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 40 He answered, “I tell you, if these were silent, the very stones would cry out.”

JESUS WEEPS OVER JERUSALEM

[41] And when he drew near and saw the city, he wept over it, [42] saying, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. [43] For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side [44] and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”

JESUS CLEANSES THE TEMPLE

[45] And he entered the temple and began to drive out those who sold, [46] saying to them, “It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.”

[47] And he was teaching daily in the temple. The chief priests and the scribes and the principal men of the people were seeking to destroy him, [48] but they did not find anything they could do, for all the people were hanging on his words.

THE AUTHORITY OF JESUS CHALLENGED

20  One day, as Jesus [1] was teaching the people in the temple and preaching the gospel, the chief priests and the scribes with the elders came up [2] and said to him, “Tell us by what authority you do these things, or who it is that gave you this authority.” [3] He answered them, “I also will ask you a question. Now tell me, [4] was the baptism of John from heaven or from man?” [5] And they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ [6] But if we say, ‘From man,’ all the people will stone us to death, for they are convinced that John was a prophet.” [7] So they answered that they did not know where it came from. [8] And Jesus said to them, “Neither will I tell you by what authority I do these things.”

THE PARABLE OF THE WICKED TENANTS

[9] And he began to tell the people this parable: “A man planted a vineyard and let it out to tenants and went into another country for a long while. 10 When the time came, he sent a servant [1] to the tenants, so that they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. 11 And he sent another servant. But they also beat and treated him shamefully, and sent him away empty-handed. 12 And he sent yet a third. This one also they wounded and cast out. [13] Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son; perhaps they will respect him.’ [14] But when the tenants saw him, they said to themselves, ‘This is the heir. Let us kill him, so that the inheritance may be ours.’ 15 And they threw him out of the vineyard and killed him. What then will the owner of the vineyard do to them? 16 He will come and destroy those tenants and give the vineyard to others.” When they heard this, they said, “Surely not!” [17] But he looked directly at them and said, “What then is this that is written:

“‘The stone that the builders rejected

has become the cornerstone’? [2]

18 Everyone who falls on that stone will be broken to pieces, and when it falls on anyone, it will crush him.”

PAYING TAXES TO CAESAR

[19] The scribes and the chief priests sought to lay hands on him at that very hour, for they perceived that he had told this parable against them, but they feared the people. [20] So they watched him and sent spies, who pretended to be sincere, that they might catch him in something he said, so as to deliver him up to the authority and jurisdiction of the governor. [21] So they asked him, “Teacher, we know that you speak and teach rightly, and show no partiality, [3] but truly teach the way of God. [22] Is it lawful for us to give tribute to Caesar, or not?” 23 But he perceived their craftiness, and said to them, [24] “Show me a denarius. [4] Whose likeness and inscription does it have?” They said, “Caesar’s.” [25] He said to them, “Then render to Caesar the things that are Caesar’s, and to God the things that are God’s.” 26 And they were not able in the presence of the people to catch him in what he said, but marveling at his answer they became silent.

SADDUCEES ASK ABOUT THE RESURRECTION

[27] There came to him some Sadducees, those who deny that there is a resurrection, [28] and they asked him a question, saying, “Teacher, Moses wrote for us that if a man’s brother dies, having a wife but no children, the man [1] must take the widow and raise up offspring for his brother. 29 Now there were seven brothers. The first took a wife, and died without children. 30 And the second 31 and the third took her, and likewise all seven left no children and died. 32 Afterward the woman also died. 33 In the resurrection, therefore, whose wife will the woman be? For the seven had her as wife.”

[34] And Jesus said to them, “The sons of this age marry and are given in marriage, 35 but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, [36] for they cannot die anymore, because they are equal to angels and are sons of God, being sons [2] of the resurrection. [37] But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. [38] Now he is not God of the dead, but of the living, for all live to him.” 39 Then some of the scribes answered, “Teacher, you have spoken well.” 40 For they no longer dared to ask him any question.

WHOSE SON IS THE CHRIST?

[41] But he said to them, “How can they say that the Christ is David’s son? 42 For David himself says in the Book of Psalms,

“‘The Lord said to my Lord,

“Sit at my right hand,

43 until I make your enemies your footstool.”’

44 David thus calls him Lord, so how is he his son?”

BEWARE OF THE SCRIBES

[45] And in the hearing of all the people he said to his disciples, 46 “Beware of the scribes, who like to walk around in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, 47 who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.”

THE WIDOW’S OFFERING

21  Jesus [1] looked up and saw the rich putting their gifts into the offering box, [2] and he saw a poor widow put in two small copper coins. [2] 3 And he said, “Truly, I tell you, this poor widow has put in more than all of them. 4 For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.”

JESUS FORETELLS DESTRUCTION OF THE TEMPLE

5 And while some were speaking of the temple, how it was adorned with noble stones and offerings, he said, [6] “As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.” 7 And they asked him, “Teacher, when will these things be, and what will be the sign when these things are about to take place?” [8] And he said, “See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. [9] And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.”

JESUS FORETELLS WARS AND PERSECUTION

10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom. 11 There will be great earthquakes, and in various places famines and pestilences. And there will be terrors and great signs from heaven. [12] But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake. [13] This will be your opportunity to bear witness. 14 Settle it therefore in your minds not to meditate beforehand how to answer, 15 for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. [16] You will be delivered up even by parents and brothers [3] and relatives and friends, and some of you they will put to death. 17 You will be hated by all for my name’s sake. [18] But not a hair of your head will perish. 19 By your endurance you will gain your lives.

JESUS FORETELLS DESTRUCTION OF JERUSALEM

[20] “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. [21] Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, [22] for these are days of vengeance, to fulfill all that is written. [23] Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. [24] They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.

THE COMING OF THE SON OF MAN

[25] “And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, [26] people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. [27] And then they will see the Son of Man coming in a cloud with power and great glory. [28] Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”

THE LESSON OF THE FIG TREE

[29] And he told them a parable: “Look at the fig tree, and all the trees. [30] As soon as they come out in leaf, you see for yourselves and know that the summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. [32] Truly, I say to you, this generation will not pass away until all has taken place. 33 Heaven and earth will pass away, but my words will not pass away.

WATCH YOURSELVES

[34] “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. [35] For it will come upon all who dwell on the face of the whole earth. [36] But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.”

[37] And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet. [38] And early in the morning all the people came to him in the temple to hear him.

THE PLOT TO KILL JESUS

22  Now the Feast of Unleavened Bread drew near, which is called the Passover. [2] And the chief priests and the scribes were seeking how to put him to death, for they feared the people.

JUDAS TO BETRAY JESUS

[3] Then Satan entered into Judas called Iscariot, who was of the number of the twelve. [4] He went away and conferred with the chief priests and officers how he might betray him to them. 5 And they were glad, and agreed to give him money. [6] So he consented and sought an opportunity to betray him to them in the absence of a crowd.

THE PASSOVER WITH THE DISCIPLES

[7] Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. [8] So Jesus [1] sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat it.” 9 They said to him, “Where will you have us prepare it?” [10] He said to them, “Behold, when you have entered the city, a man carrying a jar of water will meet you. Follow him into the house that he enters 11 and tell the master of the house, ‘The Teacher says to you, Where is the guest room, where I may eat the Passover with my disciples?’ 12 And he will show you a large upper room furnished; prepare it there.” 13 And they went and found it just as he had told them, and they prepared the Passover.

INSTITUTION OF THE LORD’S SUPPER

[14] And when the hour came, he reclined at table, and the apostles with him. [15] And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. [16] For I tell you I will not eat it [2] until it is fulfilled in the kingdom of God.” [17] And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. [18] For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” [19] And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” [20] And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood. [1] [21] But behold, the hand of him who betrays me is with me on the table. 22 For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!” 23 And they began to question one another, which of them it could be who was going to do this.

WHO IS THE GREATEST?

[24] A dispute also arose among them, as to which of them was to be regarded as the greatest. [25] And he said to them, “The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. [26] But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves. [27] For who is the greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves.

[28] “You are those who have stayed with me in my trials, 29 and I assign to you, as my Father assigned to me, a kingdom, 30 that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel.

JESUS FORETELLS PETER’S DENIAL

[31] “Simon, Simon, behold, Satan demanded to have you, [2] that he might sift you like wheat, [32] but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” 33 Peter [3] said to him, “Lord, I am ready to go with you both to prison and to death.” 34 Jesus [4] said, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.”

SCRIPTURE MUST BE FULFILLED IN JESUS

[35] And he said to them, “When I sent you out with no moneybag or knapsack or sandals, did you lack anything?” They said, “Nothing.” [36] He said to them, “But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one. [37] For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.” [38] And they said, “Look, Lord, here are two swords.” And he said to them, “It is enough.”

JESUS PRAYS ON THE MOUNT OF OLIVES

39 And he came out and went, as was his custom, to the Mount of Olives, and the disciples followed him. [40] And when he came to the place, he said to them, “Pray that you may not enter into temptation.” [41] And he withdrew from them about a stone’s throw, and knelt down and prayed, [42] saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” [43] And there appeared to him an angel from heaven, strengthening him. [44] And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground. [1] 45 And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, 46 and he said to them, “Why are you sleeping? Rise and pray that you may not enter into temptation.”

BETRAYAL AND ARREST OF JESUS

[47] While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him, 48 but Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” [49] And when those who were around him saw what would follow, they said, “Lord, shall we strike with the sword?” 50 And one of them struck the servant [2] of the high priest and cut off his right ear. 51 But Jesus said, “No more of this!” And he touched his ear and healed him. 52 Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, “Have you come out as against a robber, with swords and clubs? [53] When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.”

PETER DENIES JESUS

[54] Then they seized him and led him away, bringing him into the high priest’s house, and Peter was following at a distance. [55] And when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat down among them. 56 Then a servant girl, seeing him as he sat in the light and looking closely at him, said, “This man also was with him.” 57 But he denied it, saying, “Woman, I do not know him.” 58 And a little later someone else saw him and said, “You also are one of them.” But Peter said, “Man, I am not.” 59 And after an interval of about an hour still another insisted, saying, “Certainly this man also was with him, for he too is a Galilean.” 60 But Peter said, “Man, I do not know what you are talking about.” And immediately, while he was still speaking, the rooster crowed. 61 And the Lord turned and looked at Peter. And Peter remembered the saying of the Lord, how he had said to him, “Before the rooster crows today, you will deny me three times.” 62 And he went out and wept bitterly.

JESUS IS MOCKED

[63] Now the men who were holding Jesus in custody were mocking him as they beat him. [64] They also blindfolded him and kept asking him, “Prophesy! Who is it that struck you?” 65 And they said many other things against him, blaspheming him.

JESUS BEFORE THE COUNCIL

[66] When day came, the assembly of the elders of the people gathered together, both chief priests and scribes. And they led him away to their council, and they said, [67] “If you are the Christ, tell us.” But he said to them, “If I tell you, you will not believe, [68] and if I ask you, you will not answer. [69] But from now on the Son of Man shall be seated at the right hand of the power of God.” [70] So they all said, “Are you the Son of God, then?” And he said to them, “You say that I am.” [71] Then they said, “What further testimony do we need? We have heard it ourselves from his own lips.”

JESUS BEFORE PILATE

23  Then the whole company of them arose and brought him before Pilate. [2] And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” [3] And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 4 Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” [5] But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.”

JESUS BEFORE HEROD

6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. [9] So he questioned him at some length, but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. [11] And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. [12] And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.

13 Pilate then called together the chief priests and the rulers and the people, 14 and said to them, “You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. 15 Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him. [16] I will therefore punish and release him.” [1]

PILATE DELIVERS JESUS TO BE CRUCIFIED

[18] But they all cried out together, “Away with this man, and release to us Barabbas”— [19] a man who had been thrown into prison for an insurrection started in the city and for murder. 20 Pilate addressed them once more, desiring to release Jesus, [21] but they kept shouting, “Crucify, crucify him!” 22 A third time he said to them, “Why, what evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.” [23] But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. 24 So Pilate decided that their demand should be granted. 25 He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.

THE CRUCIFIXION

[26] And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. [27] And there followed him a great multitude of the people and of women who were mourning and lamenting for him. [28] But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. [29] For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ [30] Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ [31] For if they do these things when the wood is green, what will happen when it is dry?”

32 Two others, who were criminals, were led away to be put to death with him. [33] And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. [34] And Jesus said, “Father, forgive them, for they know not what they do.” [1] And they cast lots to divide his garments. [35] And the people stood by, watching, but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” 36 The soldiers also mocked him, coming up and offering him sour wine 37 and saying, “If you are the King of the Jews, save yourself!” [38] There was also an inscription over him, [2] “This is the King of the Jews.”

39 One of the criminals who were hanged railed at him, [3] saying, “Are you not the Christ? Save yourself and us!” [40] But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” [42] And he said, “Jesus, remember me when you come into your kingdom.” [43] And he said to him, “Truly, I say to you, today you will be with me in Paradise.”

THE DEATH OF JESUS

[44] It was now about the sixth hour, [4] and there was darkness over the whole land until the ninth hour, [5] [45] while the sun’s light failed. And the curtain of the temple was torn in two. [46] Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last. [47] Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” [48] And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. [49] And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.

JESUS IS BURIED

[50] Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, [51] who had not consented to their decision and action; and he was looking for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. [53] Then he took it down and wrapped it in a linen shroud and laid him in a tomb cut in stone, where no one had ever yet been laid. [54] It was the day of Preparation, and the Sabbath was beginning. [1] [55] The women who had come with him from Galilee followed and saw the tomb and how his body was laid. [56] Then they returned and prepared spices and ointments.

On the Sabbath they rested according to the commandment.

THE RESURRECTION

24  But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared. [2] And they found the stone rolled away from the tomb, [3] but when they went in they did not find the body of the Lord Jesus. [4] While they were perplexed about this, behold, two men stood by them in dazzling apparel. 5 And as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? [6] He is not here, but has risen. Remember how he told you, while he was still in Galilee, [7] that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” 8 And they remembered his words, [9] and returning from the tomb they told all these things to the eleven and to all the rest. [10] Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, [11] but these words seemed to them an idle tale, and they did not believe them. [12] But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.

ON THE ROAD TO EMMAUS

[13] That very day two of them were going to a village named Emmaus, about seven miles [1] from Jerusalem, 14 and they were talking with each other about all these things that had happened. 15 While they were talking and discussing together, Jesus himself drew near and went with them. [16] But their eyes were kept from recognizing him. 17 And he said to them, “What is this conversation that you are holding with each other as you walk?” And they stood still, looking sad. [18] Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?” [19] And he said to them, “What things?” And they said to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, [20] and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. [21] But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. [22] Moreover, some women of our company amazed us. They were at the tomb early in the morning, 23 and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.” [25] And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! [26] Was it not necessary that the Christ should suffer these things and enter into his glory?” [27] And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.

28 So they drew near to the village to which they were going. He acted as if he were going farther, 29 but they urged him strongly, saying, “Stay with us, for it is toward evening and the day is now far spent.” So he went in to stay with them. [30] When he was at table with them, he took the bread and blessed and broke it and gave it to them. [31] And their eyes were opened, and they recognized him. And he vanished from their sight. [32] They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” 33 And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, [34] saying, “The Lord has risen indeed, and has appeared to Simon!” 35 Then they told what had happened on the road, and how he was known to them in the breaking of the bread.

JESUS APPEARS TO HIS DISCIPLES

[36] As they were talking about these things, Jesus himself stood among them, and said to them, “Peace to you!” [37] But they were startled and frightened and thought they saw a spirit. [38] And he said to them, “Why are you troubled, and why do doubts arise in your hearts? [39] See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.” 40 And when he had said this, he showed them his hands and his feet. 41 And while they still disbelieved for joy and were marveling, he said to them, “Have you anything here to eat?” [42] They gave him a piece of broiled fish, [1] [43] and he took it and ate before them.

[44] Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” [45] Then he opened their minds to understand the Scriptures, 46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and [2] forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. [48] You are witnesses of these things. [49] And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.”

THE ASCENSION

[50] Then he led them out as far as Bethany, and lifting up his hands he blessed them. [51] While he blessed them, he parted from them and was carried up into heaven. [52] And they worshiped him and returned to Jerusalem with great joy, [53] and were continually in the temple blessing God.

THE ASCENSION OF CHRIST

The significance of the Ascension is often overlooked in the modern church. We have special celebrations and holidays (holy days) to commemorate the birth (Christmas), the death (Good Friday), and the resurrection (Easter) of Christ. Most churches, however, make little or no mention of the Ascension. However, the Ascension is a redemptive event of profound importance. It marks the moment of Christ’s highest point of exaltation prior to His return. It is in the Ascension that Christ entered into His glory.

Jesus described His departure from this earth as being better for us than His abiding presence. When He first announced His departure to the disciples, they were saddened by the news. However, they later came to realize the significance of this great event. Luke records the Ascension for us:

And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:9–11).

We notice that Jesus departed in a cloud. This is probably a reference to the Shekinah, the cloud of God’s glory. The Shekinah exceeds in radiance any ordinary cloud. It is the visible manifestation of God’s radiant glory. Therefore, the manner of Jesus’ departure was not at all ordinary. It was a moment of remarkable splendor. To ascend means “to go up” or “to rise.” However, when the term ascension is used with respect to Christ, it has a deeper, richer, and more specific meaning. Jesus’ ascension is unique. It goes beyond Enoch being taken directly into heaven or the departure of Elijah in a chariot of fire.

Jesus’ ascension refers to His going to a special place for a special purpose. He goes to the Father, to the Father’s right hand. He rises to the seat of cosmic authority. Jesus goes to heaven for His coronation, His confirmation as the King of Kings.

Jesus also ascended to enter the heavenly Holy of Holies to continue His work as our great High Priest. In heaven Jesus reigns as King and intercedes for us as our High Priest. From His position of ascended authority He poured out His Spirit upon the church. John Calvin remarked,

Being raised to heaven, he withdrew his bodily presence from our sight, not that he might cease to be with his followers, who are still pilgrims on the earth, but that he might rule both heaven and earth more immediately by his power. (Calvin, Institutes 2.1.448)

When Jesus ascended to heaven for His coronation as King of Kings, He was seated at the right hand of God. The right hand of God is the seat of authority. From this position Jesus rules, administrates His kingdom, and presides as the judge of heaven and earth.

At the right hand of the Father, Jesus is seated as the Head of His body, the church. Yet in this position, Jesus’ authority and governmental jurisdiction and administration extend beyond the sphere of His church to embrace the whole world. Though church and state may be distinguished within Jesus’ domain, they are never separated or divorced. His authority extends over both. All earthly rulers are accountable to Him and will be judged by Him in His office as King of Kings and Lord of Lords.

Everyone in heaven and on earth is called of God to reverence Jesus’ majesty, to be ruled by His hand, to do Him proper homage, and to submit to His power. Everyone will ultimately stand before Him as He sits in final judgment.

Jesus has the authority to pour out His Holy Spirit upon the church. But Jesus did not pour out the Spirit until He was first seated at the right hand of God. The Spirit ministers in subordination to the Father and the Son, who together sent Him to apply Christ’s work of salvation to believers.

While seated at the right hand of God, Jesus not only exercises His role as King of Kings, He also fulfills the role of cosmic judge. He is judge over all nations and all people. Although Jesus rules as our judge, He has also been appointed by the Father to be our advocate. He is our defense attorney. At the last judgment our court-appointed defense lawyer will be the presiding judge. A foretaste of Jesus’ intercession on behalf of saints can be seen in the martyrdom of Stephen:

But he [Stephen], full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God” (Acts 7:55–56).

STUDY NOTES FOR LUKE 1

STUDY NOTE FOR LUKE 1:1–4 The opening paragraph is written in Greek reminiscent of the classical style, the kind of opening expected in a literary book written for a wide circulation. Luke addresses Theophilus and explains his purpose for writing: to offer a well-researched and orderly presentation of the events that have launched the Christian movement, as a foundation for confident assurance in the truth of the gospel.

1:1 many. Mark’s gospel is no doubt included (and perhaps Matthew’s), but Luke is speaking of other sources for Jesus’ life composed in the first decades after Pentecost that have since been lost.

accomplished. The Gk. word includes the concept of fulfillment. The purpose of God for redemptive history reached its climax in the events of Jesus’ life and ministry. BACK TO LUKE 1:1

STUDY NOTE FOR LUKE 1:2 eyewitnesses. There was reliable evidence for what was written, although Luke distinguishes himself from those who were eyewitnesses. The apostles’ pivotal role as witnesses of Jesus’ resurrection is stressed in Acts (1:21, 22; 2:32; 5:32; 13:30, 31). Jesus laid the foundation for their testimony by “many proofs” of His resurrection (Acts 1:3). BACK TO LUKE 1:2

STUDY NOTE FOR LUKE 1:3 for some time past. His research had gone back to the start of the Christian movement, the events surrounding the birth of Jesus Himself.

most excellent. An address for men of high social rank, probably belonging to Rome’s equestrian class, from which provincial governors were drawn (Acts 23:26; 24:2, 3). BACK TO LUKE 1:3

STUDY NOTE FOR LUKE 1:4 certainty. The reliability of the eyewitnesses and Luke’s careful research and orderly presentation provide trustworthy grounds for assured conviction as to the truth of the Christian faith.

taught. The Gk. word is the source of the English word “catechism,” and it appears with a similar sense in Gal. 6:6. Theophilus had apparently received introductory instruction in the Christian gospel, which Luke intends his two volumes (gospel and Acts) to supplement and support. BACK TO LUKE 1:4

STUDY NOTE FOR LUKE 1:5 Herod. Herod the Great, who reigned 37–4 B.C. Actually an Idumean, Herod had been appointed king of Judeaby Rome. His paranoia and ruthless violence in defense of his throne, even against his family members, are amply documented in ancient records.

the division. There was only one temple, and priests served in it on a rotating roster. The division of Abijah was the eighth of the twenty-four divisions (1 Chr. 24:10). Each ministered for a week twice a year. BACK TO LUKE 1:5

STUDY NOTE FOR LUKE 1:6 blamelessly. The expression does not mean that they never sinned but that they were godly and upright people. BACK TO LUKE 1:6

STUDY NOTE FOR LUKE 1:7 advanced in years. Like Abraham and Sarah (Gen. 17:17; 18:11, 12), Zechariah and Elizabeth are infertile because of age. To remain childless would be a serious disappointment to both and a source of shame to Elizabeth (1:25), for children are regarded as marks of God’s blessing (Ps. 127:3–5; cf. Gen. 16:4; 25:21; 30:1, 2; 1 Sam. 1:1–11). BACK TO LUKE 1:7

STUDY NOTE FOR LUKE 1:9 The large number of priests serving the one temple meant that a priest’s opportunities for taking part in the ritual were few. He might not offer incense more than once in his life (some priests never had the privilege). This is the high point in Zechariah’s career. He would go into the Holy Place, after which the other priests would withdraw, leaving him alone to perform the offering on the altar of incense immediately before the veil leading to the Most Holy Place. BACK TO LUKE 1:9

STUDY NOTE FOR LUKE 1:10 praying outside. The incense symbolizes the prayers of God’s people (Ps. 141:1, 2; Rev. 5:8; 8:3, 4). BACK TO LUKE 1:10

STUDY NOTE FOR LUKE 1:11 the right side. Probably the south side; the angel is between the incense altar and the golden lampstand. BACK TO LUKE 1:11

STUDY NOTE FOR LUKE 1:13 your prayer. This may be a prayer for a son, but more probably at such a moment, when Zechariah is ministering as priest on behalf of his people, he prays for the redemption of Israel. Either way, the answer to the prayer comes in the birth of Zechariah’s son, precursor to the Messiah.

John. The name means “the Lord is gracious.” BACK TO LUKE 1:13

STUDY NOTE FOR LUKE 1:15 wine. That he is not to drink alcohol has led many to think he was a Nazirite, but Luke does not say this, and there is no reference to John’s hair being left uncut (Num. 6:3; cf. Judg. 13:3–7). More probably, John had a unique position, neither priest nor Nazirite. He is the only person in the NT said to have been filled with the Holy Spirit from birth (vv. 41–44). BACK TO LUKE 1:15

STUDY NOTE FOR LUKE 1:17 in the spirit and power of Elijah. See Mal. 3:1; 4:5, 6. Jesus identified John as the fulfillment of God’s promise in Malachi to send Elijah to make preparation before the great and awesome day of the Lord (Mark 9:11–13).

turn the hearts of the fathers to the children. See Mal. 4:6. John’s preaching will restore unity to broken families, undoing the effects of sin (Ex. 34:7).

the disobedient to the wisdom of the just. Going beyond the wording of Malachi, the angel predicts John’s mission will call Israel to repentance (3:2–18).

make ready for the Lord. The climax is that John will prepare the way for the Lord. By referring first to “the Lord their God” (v. 16) and then to “the Lord” for whom John will prepare a people, the angel identifies Jesus as the God of Israel (see 2:11). Elizabeth, on her son’s behalf, will acknowledge Jesus as “my Lord” before either boy is born (1:43). BACK TO LUKE 1:17

STUDY NOTE FOR LUKE 1:18 How shall I know this? Like Abraham and Sarah, Zechariah responds to God’s promise of a son with doubt (Gen. 17:17–19; 18:12–15). Mary’s question (Luke 1:34), on the other hand, expresses confusion but not unbelief. BACK TO LUKE 1:18

STUDY NOTE FOR LUKE 1:19 Gabriel. Gabriel (Dan. 8:16; 9:21) and Michael (Dan. 10:13, 21; 12:1; Jude 9; Rev. 12:7) are the only two angels named in the Bible. That Gabriel (“God’s mighty warrior”) stands in God’s presence shows his greatness; such a one should be believed. The Gk. verb translated “bring you this good news” is the usual term for “preaching the gospel.” BACK TO LUKE 1:19

STUDY NOTE FOR LUKE 1:20 you will be silent. Zechariah is granted the sign he seeks to confirm God’s promise but in the form of a mild judgment: he will be mute until his son is born. BACK TO LUKE 1:20

STUDY NOTE FOR LUKE 1:21 temple. The holy place. The people are outside in the temple court waiting for Zechariah to emerge and pronounce the blessing. Offering incense does not take long, so the delay is puzzling. When Zechariah does not speak but makes gestures (v. 22), the people conclude that he has seen a vision. BACK TO LUKE 1:21

STUDY NOTE FOR LUKE 1:24 As the angel promised, Elizabeth becomes pregnant. Childlessness is considered a divine chastisement, but Elizabeth will bear this reproach no more (cf. Gen. 30:23). BACK TO LUKE 1:24

STUDY NOTE FOR LUKE 1:27 betrothed. More binding than a modern engagement, this is virtually a form of marriage. The couple do not live together or consummate their union, but a divorce is needed to break the relationship. See Matt. 1:18, 19 and theological note “The Virgin Birth of Jesus.” BACK TO LUKE 1:27

STUDY NOTE FOR LUKE 1:28, 29 Mary is humbled and puzzled that the angel should say she is “favored” (a correct translation of the word sometimes mistakenly rendered “full of grace”). The word indicates that Mary has received grace, not that she is the source of grace to others. Likewise, the “favor” that Mary has found with God (v. 30) is, again, grace—unmerited kindness. BACK TO LUKE 1:28, 29

STUDY NOTE FOR LUKE 1:31 Jesus. The name means “Yahweh is salvation.” BACK TO LUKE 1:31

STUDY NOTE FOR LUKE 1:32 great. There is a fuller meaning here than when the term was applied to John (v. 15). Jesus will be called “the Son of the Most High” by His Father (1:35; 3:22; 9:35) and even by demons, who know His true identity (8:28).

the throne of his father. Luke points to the Messiah as a descendant of David (2 Sam. 7:12–16; Ps. 89:29; see Acts 2:28–36). BACK TO LUKE 1:32

STUDY NOTE FOR LUKE 1:33 The kingdom having no end is the kingdom of God over which the Messiah (Is. 9:6, 7), who is the Son of Man, reigns everlastingly (Dan. 7:14). BACK TO LUKE 1:33

STUDY NOTE FOR LUKE 1:34 Mary understands the angel to mean something miraculous—birth without a human father. The virgin conception is a distinctively Christian idea. Greek myths relate stories of gods having sexual intercourse with women, but the biblical account of Jesus’ conception in the Virgin Mary’s womb is reserved in specifics and interprets this miracle in terms of creation and God’s presence in His sanctuary. BACK TO LUKE 1:34

STUDY NOTE FOR LUKE 1:35 the power of the Most High will overshadow you. For the life-giving role of the Spirit at creation, see Gen. 1:2 (cf. Deut. 32:10–12). The cloud of glory (identified with the Spirit in Is. 63:8–10) “overshadowed” the tabernacle in the wilderness (Ex. 40:34, 35).

holy—the Son of God. The unique means of Christ’s incarnation is related to His exemption from the guilt and defilement brought by Adam upon all his descendants by his violation of the covenant of works in Eden. Jesus’ conception in a virgin’s womb also attests to His unique person as the eternal divine Son, who now takes to Himself a real and full human nature. BACK TO LUKE 1:35

STUDY NOTE FOR LUKE 1:36 your relative. Elizabeth, and therefore Mary, was a descendant of Aaron (v. 5). The reference to “his father David” (v. 32) shows that Mary was also of Davidic descent. One of her parents was evidently descended from Aaron and the other from David. BACK TO LUKE 1:36

STUDY NOTE FOR LUKE 1:37 nothing will be impossible with God. A restatement of the Lord’s affirmation in response to Sarah’s doubting laughter at His promise (Gen. 18:14). See also Mark 9:23; 10:27; Eph. 3:20. BACK TO LUKE 1:37

STUDY NOTE FOR LUKE 1:38 the servant of the Lord. As the Lord’s slave (1:48 note) Mary expresses her faith in complete and ready submission to God’s will. BACK TO LUKE 1:38

STUDY NOTE FOR LUKE 1:39 with haste. Mary must have left right away. Elizabeth was six months pregnant (v. 36); Mary stayed for three months and apparently went home just before John’s birth (vv. 56, 57). BACK TO LUKE 1:39

STUDY NOTE FOR LUKE 1:41 the baby leaped in her womb. Filled with God’s Spirit from his mother’s womb, John begins his prophetic testimony to Christ even before his birth. His mother gives voice and words to the significance of his leap.

filled with the Holy Spirit. The Holy Spirit imparts prophetic inspiration to Elizabeth to declare God’s word concerning Mary and her son. See 1:67; Acts 2:4; 17, 18; 4:31. BACK TO LUKE 1:41

STUDY NOTE FOR LUKE 1:42–45 Elizabeth articulates, in humble wonder, the true identity of Mary’s unborn son—“my Lord”—and pays tribute to Mary’s faith, which stands in stark contrast to the doubt of Elizabeth’s still-silent husband, Zechariah. BACK TO LUKE 1:42

STUDY NOTE FOR LUKE 1:46–55 This song of praise, called the “Magnificat” (from the Latin word meaning “magnifies”), is revolutionary in its concern for the poor and despised of this world and its rejection of the rich and proud. Its focus is on the God who is about to intervene in power without regard for sinful humanity’s social order. Mary’s song echoes that of Hannah, whose son Samuel would anoint David as king (1 Sam. 2:3–8). It anticipates the preaching of her son Jesus later in this gospel (6:20–26; 16:19–31). BACK TO LUKE 1:46

STUDY NOTE FOR LUKE 1:48 servant. The word means “slave” and expresses humility (v. 38). Mary emphasizes God’s mercy to the poor and His holiness and power. BACK TO LUKE 1:48

STUDY NOTE FOR LUKE 1:51–53 These acts of God are not necessarily or only in the past. The fact that God has chosen her, in insignificant Nazareth of Galilee (v. 26), to bear and raise His Son shows that the world system exemplified in Herod’s ruthless rule is giving way to God’s endless kingdom (vv. 32, 33). Mary rejects accepted ideas of privilege for the rich as she speaks of what God will do for the poor (Ps. 9:18 note). BACK TO LUKE 1:51

STUDY NOTE FOR LUKE 1:54 helped. By raising up the Messiah in keeping with His covenant promises. BACK TO LUKE 1:54

STUDY NOTE FOR LUKE 1:55 Abraham. God’s covenant with Abraham entailed both multiplying and blessing his offspring but also making him the avenue of blessing to all nations (Gen. 12:1–3; Acts 3:25, 26; Gal. 3:13–18, 24–29). BACK TO LUKE 1:55

STUDY NOTE FOR LUKE 1:59 the eighth day. Jewish circumcision was on the eighth day (Gen. 17:12), but this is the earliest evidence for the custom of naming on that day. BACK TO LUKE 1:59

STUDY NOTE FOR LUKE 1:63 writing tablet. A writing tablet was a board covered with wax. Writing was done with a pointed instrument. BACK TO LUKE 1:63

STUDY NOTE FOR LUKE 1:65 fear. Awe and reverence, appropriate to the presence of God, are evoked by the release of Zechariah’s tongue after months of divinely imposed silence. See 1:12; 2:9; 5:26; 7:16; 8:37. BACK TO LUKE 1:65

STUDY NOTE FOR LUKE 1:66 laid them up in their hearts. As Mary will do (2:19, 51), those acquainted with the circumstances of John’s birth recall and reflect on the extraordinary works of God. BACK TO LUKE 1:66

STUDY NOTE FOR LUKE 1:67 filled with the Holy Spirit. As his wife spoke by prophetic inspiration (1:41 note), Zechariah begins to utter a poetic prophecy praising God and commissioning his newborn son for his work of prophetic preparation (v. 76). BACK TO LUKE 1:67

STUDY NOTE FOR LUKE 1:68 Blessed. A common way of beginning thanksgiving (Pss. 72:18; 124:6). The corresponding Latin term, benedictus, gives Zechariah’s song its traditional title.

visited and redeemed. As He did when Israel was enslaved in Egypt, God is about to visit (Ex. 4:31) and redeem (Ex. 6:6) His people. God’s people are not rescued without cost. BACK TO LUKE 1:68

STUDY NOTE FOR LUKE 1:69 horn. A symbol of strength (Pss. 18:2; 89:27; 92:10; 132:17).

his servant David. This phrase shows that Zechariah is talking about Jesus, not John, whose subordinate role is mentioned in vv. 76, 77. BACK TO LUKE 1:69

STUDY NOTE FOR LUKE 1:72 his holy covenant. There are several covenants in the OT, but the Abrahamic covenant was always seen as especially significant (Gen. 15). BACK TO LUKE 1:72

STUDY NOTE FOR LUKE 1:74 delivered ... serve him. As at the exodus, God’s people are liberated from their enemies so that they may be free to serve and worship Him in holiness and righteousness (Ex. 3:12; 4:23). BACK TO LUKE 1:74

STUDY NOTE FOR LUKE 1:76 you, child. Zechariah turns his attention to John and says he will be the forerunner of the Lord. BACK TO LUKE 1:76

STUDY NOTE FOR LUKE 1:77 salvation ... in the forgiveness of their sins. Because Israel’s deepest plight is not about political oppression but about guilt before God, John’s mission and message will bring the knowledge of repentance that leads to forgiveness of sins (3:3). BACK TO LUKE 1:77

STUDY NOTE FOR LUKE 1:78 the sunrise. This refers to the Messiah (Mal. 4:2). The Greek means simply “rising,” and some think of a shoot from Jesse (Is. 11:1). But the word is commonly used of the rising of the sun, so a reference to the dawn is more likely, particularly since John’s ministry fulfills the promise of Elijah’s coming to prepare people for the Lord’s arrival (Mal. 4:5, 6). BACK TO LUKE 1:78

STUDY NOTE FOR LUKE 1:79 sit in darkness and in the shadow of death. This imagery is drawn from OT descriptions of prisoners (Ps. 107:10, 14) and of those in Galilee to whom a great light would dawn with the gift of a son to rule forever on David’s throne (Is. 9:2, 6, 7). BACK TO LUKE 1:79

STUDY NOTE FOR LUKE 1:80 grew and became strong in spirit. Possibly in the Spirit (of God), who has filled John from the womb. The description of John’s growth echoes that of Samuel (1 Sam. 2:21) and anticipates that of Jesus (Luke 2:40, 52).

in the wilderness. John grew up in the wilderness, also the location of his ministry of prophetic preaching and baptism expressing repentance and where God would now begin to form a new Israel (Is. 35:5–10; 40:3). BACK TO LUKE 1:80

STUDY NOTES FOR LUKE 2

STUDY NOTE FOR LUKE 2:1–3 Luke dates the birth of Jesus by the then-common method of reference to political rulers (see 3:1, dating the start of John’s prophetic ministry). There is no other record of a worldwide census under Augustus, but he did reorganize the administration of the empire and conducted censuses for taxation purposes. Quirinius was governor of Syria when a census was carried out in A.D. 6 and may have been there earlier (10–7 B.C.). It seems to have been the custom to conduct a census at intervals of fourteen years. Luke may be referring to a census preceding the well-known and unpopular census taken by Quirinius in A.D. 6. BACK TO LUKE 2:1

STUDY NOTE FOR LUKE 2:3 to be registered. People went to their ancestral homes for registration, which made it easier to list families. BACK TO LUKE 2:3

STUDY NOTE FOR LUKE 2:5 his betrothed. See note on 1:27. BACK TO LUKE 2:5

STUDY NOTE FOR LUKE 2:7 The birth of the baby is described simply. “Swaddling cloths” were strips of cloth used to wrap a baby. That the child was put in a manger (a feeding trough for domestic animals) may mean that the birth was in a stable. There is a tradition that Jesus was born in a cave, which could have been used as a stable. Mangers were often outdoors, so it is possible that Jesus was born in the open air. Another possibility is that the place was the home of a poor family, where animals and humans often dwelt together.

firstborn. Jesus’ younger brothers and sisters, later born to Mary, are named in Mark 6:3; but this title also identifies Jesus as the preeminent heir in Jewish culture (Deut. 21:15–17; 1 Chr. 5:1, 2; Ps. 89:27).

there was no place for them in the inn. This may mean that the innkeeper did not want to have them there, or that lodging places were filled by others returning to Bethlehem for the census. Still, the detail foreshadows the rejection that Mary’s Son would endure (see 9:58; John 1:11). BACK TO LUKE 2:7

STUDY NOTE FOR LUKE 2:8 shepherds out in the field. Animals to be used for the temple sacrifices were kept in the open, even in winter. Despite the dignity bestowed on shepherds through God’s anointing of David (2 Sam. 7:8) and through His application of the title to Himself (Gen. 48:15; Pss. 23; 80:1), shepherds were a despised class by the time of Christ due to their transience and their work, which often rendered them ceremonially unclean. According to later sources, they were considered too unreliable to give testimony in the courts. Yet it was to shepherds that God first chose to announce the Christ’s birth. BACK TO LUKE 2:8

STUDY NOTE FOR LUKE 2:9 angel. In the NT, an “angel” is usually a supernatural messenger from God, as is this “angel of the Lord” who appears amid the Lord’s glory (see 1:11, 12, 19). BACK TO LUKE 2:9

STUDY NOTE FOR LUKE 2:10 all the people. The Gk. phrase normally refers to the whole people of Israel (1:68, 77). BACK TO LUKE 2:10

STUDY NOTE FOR LUKE 2:11 Astonishingly glorious titles are applied to this newborn baby. Jesus is called “Savior” only twice in the Gospels (also John 4:42; cf. Acts 5:31; 13:23). Roman emperors commonly ascribed the title “savior” to themselves, but Israel’s God insists that He alone is Savior (Is. 43:3, 11; 45:21; cf. Acts 4:12). “Christ” means “Messiah,” while “Lord” is regularly used in the Septuagint for God’s covenant name. “Lord” has already been applied implicitly to Jesus in Gabriel’s description of John’s preparatory ministry (Luke 1:16, 17). BACK TO LUKE 2:11

STUDY NOTE FOR LUKE 2:12 in a manger. The sign will enable them to find the baby, and it will prove to them the truth of what the angel said. The stark contrast between His humble crib and His exalted identity foreshadows the path of humiliation and suffering that awaits Him. BACK TO LUKE 2:12

STUDY NOTE FOR LUKE 2:13 the heavenly host. “Host” is a military term (1 Sam. 17:45; Is. 1:24), and it is remarkable that an army should announce peace (v. 14). The “peace” is peace with God, a peace that Christ will bring. BACK TO LUKE 2:13

STUDY NOTE FOR LUKE 2:14 those with whom he is pleased. Lit. “people of good pleasure,” referring to God’s good pleasure and merciful favor. As God receives glory in the highest heaven, where He resides, so the objects of His grace receive peace on earth. Compare the crowd’s praises at Jesus’ triumphal entry (19:38). BACK TO LUKE 2:14

STUDY NOTE FOR LUKE 2:17, 18 they made known. The shepherds immediately bear testimony, telling others the good news of the Christ’s birth and causing amazement in those who hear. BACK TO LUKE 2:17, 18

STUDY NOTE FOR LUKE 2:19 Mary treasured up all these things. As did those who knew the circumstances of John’s birth (1:65, 66), and as she will when Jesus as a youth expresses awareness of His filial relationship with God (2:49–51). BACK TO LUKE 2:19

STUDY NOTE FOR LUKE 2:20 Luke frequently recounts praise to God (5:25, 26; 7:16; 13:13). BACK TO LUKE 2:20

STUDY NOTE FOR LUKE 2:21 Jesus is circumcised on the eighth day, as the law prescribed (Gen. 17:12; cf. Gal. 4:4, 5). BACK TO LUKE 2:21

STUDY NOTE FOR LUKE 2:22–24 The need for purification arose from the mother’s being ceremonially unclean for seven days after the birth of a son. According to the Mosaic law, for another thirty-three days she was to keep away from holy things (Lev. 12:1–5). The mother was then to offer a lamb plus a dove or pigeon or, if she was poor, two doves or pigeons (Lev. 12:6–8). Mary gives the offering of the poor. The first male child of every mother is presented to the Lord, then redeemed through a substitute (Ex. 13:2). BACK TO LUKE 2:22

STUDY NOTE FOR LUKE 2:25 righteous and devout. Simeon was living by faith in God’s promise of a coming redeemer, as were John’s parents (1:6).

the consolation of Israel. This title for the Messiah refers to the comfort that He brings (Ps. 119:82; Is. 40:1; 57:14–19; 61:1, 2).

the Holy Spirit was upon him. As a prophet, Simeon received special revelation from God, first that the Christ would come in his lifetime, and then, when Jesus was brought to the temple, that the child was the promised Savior. BACK TO LUKE 2:25

STUDY NOTE FOR LUKE 2:28–32 blessed God. Simeon’s blessing is often called the “Nunc Dimittis” from the Latin, “now you dismiss” (ESV: “now you are letting ... depart”). BACK TO LUKE 2:28

STUDY NOTE FOR LUKE 2:30 your salvation. This phrase signifies the child who would bring God’s salvation to humanity. The abstract noun “salvation” is related to the personal “Savior” (2:11) in Greek as well as in English. BACK TO LUKE 2:30

STUDY NOTE FOR LUKE 2:31 all peoples. This phrase is plural and refers to the Gentiles as well as to Israel (v. 10 note; Is. 40:5). Both Israel and the nations will experience the Lord’s salvation not merely as observers but also as beneficiaries. BACK TO LUKE 2:31

STUDY NOTE FOR LUKE 2:32 a light ... to the Gentiles ... glory to your people Israel. God promised the servant of the Lord that he would not only restore Israel but also be “a light for the nations, that my salvation may reach to the ends of the earth” (Is. 49:6, cited in Acts 13:47). Jesus will be the one to fulfill this prophecy. BACK TO LUKE 2:32

STUDY NOTE FOR LUKE 2:34 fall and rising. Mary also anticipated that her son would bring down the high and mighty and exalt the lowly (1:50–53).

a sign that is opposed. Simeon’s allusion to the servant songs in Isaiah brings into view the opposition and suffering that await Jesus in pursuit of His saving mission (Is. 50:4–9; 52:13–53:12) and that await the church in its obedient service to Jesus (Acts 28:22). BACK TO LUKE 2:34

STUDY NOTE FOR LUKE 2:35 sword. The sword imagery means that all this will not be without cost to Mary as she sees her son rejected and crucified (John 19:25). BACK TO LUKE 2:35

STUDY NOTE FOR LUKE 2:36 Anna. Prophets were rare in Israel in those days, but the aged Anna was a prophetess. BACK TO LUKE 2:36

STUDY NOTE FOR LUKE 2:37 fasting and prayer night and day. Over her many decades of widowhood, Anna has relied utterly on God and served others through prayer on their behalf (see 1 Tim. 5:5). BACK TO LUKE 2:37

STUDY NOTE FOR LUKE 2:38 to speak of him. Now an aged widow and prophetess, Anna, like the shepherds, bears witness to the Messiah’s arrival.

waiting for the redemption of Jerusalem. This is another way of referring to “the consolation of Israel” (v. 25), since Jerusalem as Israel’s capital could stand for the whole nation (Pss. 122; 128; 137). BACK TO LUKE 2:38

STUDY NOTE FOR LUKE 2:41 The Passover is one of three feasts that has to be observed in Jerusalem (Ex. 23:14–17; 34:23). BACK TO LUKE 2:41

STUDY NOTE FOR LUKE 2:42 twelve years old. Jesus may have gone up with His parents every year, but Jewish custom specified that a boy should be taken to the feast a year or two before he was thirteen, when he would be made a “son of the commandment” (bar mitsvah) and become an adult member of the Jewish religious community. BACK TO LUKE 2:42

STUDY NOTE FOR LUKE 2:43–45 Luke does not say why Jesus stayed behind or how Joseph and Mary came to leave Him behind, but travel in a large caravan would easily lead to the assumption that a boy was with his friends. If later custom was followed, the women and small children went ahead, and the men followed, so each parent might think a twelve-year-old boy was with the other. BACK TO LUKE 2:43

STUDY NOTE FOR LUKE 2:46–48 The temple courts were commonly used for teaching. Jesus both listened and asked questions, showing a determination to learn. Jewish education emphasized the discussion of problems, which is perhaps behind the reference to “his understanding and his answers” (v. 47). But Joseph and Mary did not understand (v. 50); there is reproach in Mary’s words.

your father. Although Luke has shown that Joseph had no biological role in Jesus’ conception, legally and socially Joseph is the human paternal authority (vv. 33, 41) to whom Jesus willingly submits (v. 51 note) in obedience to the fifth commandment (Ex. 20:12). BACK TO LUKE 2:46

STUDY NOTE FOR LUKE 2:49 my Father’s house. Already at twelve years old, Jesus is conscious of a special relationship with His heavenly Father. The Jews do not customarily speak in this way. Jesus’ gentle reminder respectfully invites His mother to recognize that their parental claims are subordinate to those of God the Father (cf. John 2:3–5). BACK TO LUKE 2:49

STUDY NOTE FOR LUKE 2:51 submissive. Notwithstanding His understanding of His relationship to the heavenly Father, Jesus is a dutiful son on earth and is obedient to Joseph and Mary as He grows. Mary does not understand fully, but she does not forget. BACK TO LUKE 2:51

STUDY NOTE FOR LUKE 2:52 increased. Luke notes Jesus’ well-rounded personal development as a real human being: intellectual, social, and spiritual. From the standpoint of His deity, He “knew everything” (John 1:48; 2:25; cf. Luke 5:20–22; 11:17), yet from the standpoint of His humanity, He increased in wisdom, as we do. BACK TO LUKE 2:52

STUDY NOTES FOR LUKE 3

STUDY NOTE FOR LUKE 3:1 Luke’s lengthy chronological reference dates the beginning of John’s ministry, which was probably about A.D. 27–29.

Pontius Pilate. In his will, Herod the Great left Judea to his son Archelaus and other territories to his sons Philip and Antipas. But Archelaus ruled so badly that the Romans removed him in A.D. 6 and appointed their own governor. Pontius Pilate was the fifth governor of Judea, serving there from A.D. 26 to 36.

tetrarch. A tetrarch is a kind of petty prince. “Herod” here is Herod Antipas. Philip’s region is northeast of the Sea of Galilee. Nothing more is known of Lysanias, but Abilene is north of the other regions. BACK TO LUKE 3:1

STUDY NOTE FOR LUKE 3:2 The Jews had only one high priest at a time. Annas had been deposed by the Romans, who appointed instead Caiaphas, his son-in-law. The Romans saw to it that Caiaphas exercised the official functions, but many Jews still considered Annas the true high priest.

the word of God came. John’s message is not his own but the dynamic word of God Himself. BACK TO LUKE 3:2

STUDY NOTE FOR LUKE 3:3 baptism of repentance. The Jews baptized Gentiles who wanted to become part of the people of God. The sting in John’s practice was his call for Jews to undergo a rite they saw as fit only for Gentiles. John looked for a change of heart in Jews. See notes on Matt. 3:6; Mark 1:4. BACK TO LUKE 3:3

STUDY NOTE FOR LUKE 3:4–6 All four Gospels apply Is. 40:3 to John and agree that John saw himself as only a herald. But only Luke adds Is. 40:4, 5, emphasizing God’s salvation to “all flesh,” that is, to Jew and Gentile alike. BACK TO LUKE 3:4

STUDY NOTE FOR LUKE 3:7, 8 A strong warning is directed at those who claim Abraham as father. Being able to trace one’s descent to the patriarch will not deliver from the coming wrath anyone who does not live in keeping with God’s law. BACK TO LUKE 3:7, 8

STUDY NOTE FOR LUKE 3:9 axe is laid to the root. This phrase points to certain, speedy, and imminent judgment.

fire. A symbol of judgment (vv. 16, 17; 12:49; Ps. 21:9). BACK TO LUKE 3:9

STUDY NOTE FOR LUKE 3:11 The following verses (vv. 11–14) provide examples of what, for this crowd, were “fruits in keeping with repentance” (v. 8). The tunic was an undergarment; normally only one was worn. John suggests that the man who owns two should give the spare to someone without one, and so also with food (cf. James 2:15–17; Acts 4:34–37). BACK TO LUKE 3:11

STUDY NOTE FOR LUKE 3:12 Tax collectors. Roman taxes were collected by agents who bid for the rights to collect taxes in a city. They would pay the Romans what they bid and collect more for their own salaries. There was a strong temptation for them to enrich themselves by collecting much more than what was reasonable. Jewish tax collectors were despised as collaborators with the occupying Roman forces. They were excluded from the religious life of the synagogue and the temple. Yet Jesus enjoys table fellowship with them, and contact with Him transforms their grasping hearts (15:1, 2; 19:2–10). BACK TO LUKE 3:12

STUDY NOTE FOR LUKE 3:14 Like tax collectors, soldiers were tempted to use their position to enrich themselves. John enjoins honesty and contentment on all. All four Gospels have an account of the ministry of John the Baptist as he called people to repent in preparation for the coming of Jesus. Luke alone tells us what John said to questioners who were uncertain about what it would mean for them. BACK TO LUKE 3:14

STUDY NOTE FOR LUKE 3:15 Messianic speculations were in the air, but John says clearly he is no messiah. A greater one is coming. BACK TO LUKE 3:15

STUDY NOTE FOR LUKE 3:16 not worthy to untie. In the rabbinic schools, a student did not pay his teacher. He was required to perform services but not the loosing of the sandal, which was considered too menial for a student and was reserved for the lowest of household servants. John recognizes his lowly place in contrast to the supremacy of the coming Christ (John 3:28–30).

fire. The baptism with fire points to judgment (v. 9 note). The winnowing fork (v. 17) is another symbol for judgment. Workers in Jesus’ day use the fork to throw harvested grain into the wind, letting the grains fall directly to the ground as the chaff blows away (Ps. 1:4). When the threshing floor is cleared, the chaff will be burned. BACK TO LUKE 3:16

STUDY NOTE FOR LUKE 3:18 preached good news. Although John’s warnings of impending and severe judgment are sobering, at the center of his message is good news, announcing the imminent arrival of the one who will bestow the Holy Spirit, the promised gift of the last days (Acts 1:4–8; 2:16–21, 33). BACK TO LUKE 3:18

STUDY NOTE FOR LUKE 3:19, 20 Herod Antipas divorced his wife and married his niece Herodias, who was married to his brother (Mark 6:17 note). John denounced this scandalous deed, so Herod imprisoned him in the fortress of Machaerus, east of the Dead Sea. BACK TO LUKE 3:19, 20

STUDY NOTE FOR LUKE 3:21 Jesus identifies Himself with sinners by undergoing their baptism.

and was praying. Jesus’ prayer during His baptism is mentioned only by Luke, who takes special note of Jesus’ prayer on other occasions as well (9:18, 28, 29; 10:21; 11:1; 22:31, 32, 40). BACK TO LUKE 3:21

STUDY NOTE FOR LUKE 3:22 All four Gospels tell us that the Holy Spirit came upon Jesus at this time. Doves were important in the OT sacrificial system. Within that culture, they were regarded as affectionate and gentle. In Scripture, the dove is used often in imagery and comparisons, not always with the same meaning. See also Gen. 1:2; 8:8–12.

my beloved Son. In Ps. 2:7, the Messiah reports God’s address to Him: “You are my Son.” The Father now publicly declares the identity of Jesus, as Gabriel foretold it (Luke 1:35) and as the youthful Jesus implied it (2:49). The Father will repeat this declaration of Jesus’ divine and royal sonship on the Mount of Transfiguration (9:35). Satan will challenge Jesus’ sonship in the temptation that follows His baptism (4:3).

I am well pleased. To the royal connotations of “my Son,” God adds an allusion to the chosen servant of the Lord “in whom my soul delights” (Is. 42:1). This servant has received the Spirit to accomplish God’s purposes through His obedient suffering. Thus, Jesus fulfills both the prophecies about God’s Son who will rule over the earth and of the messianic servant of the Lord, who would suffer for His people (cf. Is. 53). BACK TO LUKE 3:22

STUDY NOTE FOR LUKE 3:23–38 Luke’s genealogy differs from Matthew’s (Matt. 1:2–17) in going all the way back to Adam rather than just to Abraham. Some of the names differ, and the order is different. Some suggest that Matthew has Joseph’s line and Luke has Mary’s, but Luke specifically starts with “Joseph.” It may be that Matthew gives not direct ancestors but those legally in line for the throne of David, whereas Luke traces Joseph’s genetic descent back to David. Both emphasize that Jesus belongs to the house and lineage of David.

3:23 about thirty years of age. Joseph began serving Pharaoh at the age of thirty (Gen. 41:46), David ascended the throne at thirty (2 Sam. 5:4), and some Levites began their service in the sanctuary at that age (Num. 4:3).

as was supposed. As the account of Jesus’ conception in the Virgin’s womb has shown (1:27, 34, 35), the son-to-father relationship between Jesus and Joseph was not biological but rather legal and social or relational. BACK TO LUKE 3:23

STUDY NOTE FOR LUKE 3:38 Adam, the son of God. The term “son” is not in the Greek, but it is implied. Luke’s purposes in tracing Jesus’ genealogy back to the first man, Adam, are probably twofold: (1) to show Theophilus and other Gentiles that as the Messiah promised to Israel, Jesus brings salvation to all nationalities; and (2) to suggest a contrast between the temptation and failure of Adam the son of God in Eden and the temptation and obedience of Jesus the Son of God in the wilderness (4:1–13). BACK TO LUKE 3:38

STUDY NOTES FOR LUKE 4

STUDY NOTE FOR LUKE 4:1 Jesus was “full of the Holy Spirit ... and was led by the Spirit,” showing that the temptation was in the plan of God. Right at the beginning, Jesus faces the question of what sort of Messiah He is to be. BACK TO LUKE 4:1

STUDY NOTE FOR LUKE 4:3–13 The devil seeks to deflect Jesus from His divinely appointed mission. In His victory over Satan, Jesus binds the strong man and proceeds to plunder his possessions (11:21, 22). Luke’s account suggests parallels between Jesus’ temptation and the trials of Israel in the wilderness. Like Adam and Jesus, Israel was also called God’s son (Ex. 4:22, 23). Jesus is tempted for forty days in the wilderness, and Israel wandered for forty years in the wilderness (Num. 14:34). Whereas Israel failed the test of obedience in the Promised Land, Jesus, the true Israel, is fully obedient to the Father in His forty-day task in the wilderness of the land. BACK TO LUKE 4:3

STUDY NOTE FOR LUKE 4:4 Man shall not live by bread alone. In response to each temptation, Jesus cites Scripture, and all three passages are drawn from a section of Deuteronomy (6:13; 6:16; 8:3) in which Moses reminds the Israelites of lessons they should have learned in the wilderness. In so doing, Jesus demonstrates the way Israel should have responded but did not, revealing again that He sums up true Israel in Himself. BACK TO LUKE 4:4

STUDY NOTE FOR LUKE 4:5–8 This temptation comes third in Matthew. The reason for the different order is not known. Perhaps Matthew, who arranged some material topically rather than chronologically, presents the temptations in escalating order, viewing the invitation to achieve dominion at the price of worshiping a creature rather than God as urging the most despicable expression of rebellion conceivable. The temptation for Jesus is to set up a mighty world empire but at the cost of worshiping Satan. In Ps. 2, God promised to give dominion over the nations of the earth to His messianic Son (2:8–11), so Satan’s offer mimics the Lord’s promise. Again Jesus rejects the temptation by citing Scripture (Deut. 6:13). BACK TO LUKE 4:5

STUDY NOTE FOR LUKE 4:9–11 the pinnacle. This may have been the top of the temple wall overlooking the Kidron Valley or perhaps the highest point of the temple itself. Satan tempted Jesus to make a public display of miraculous power, this time citing Scripture (Ps. 91:11, 12) to justify his suggestion that such a bold leap would put to the test God’s fidelity to His promise. BACK TO LUKE 4:9

STUDY NOTE FOR LUKE 4:12 Jesus again responds by quoting Scripture, citing another passage that recalls Israel’s experience in the wilderness (Deut. 6:16). Once again, Jesus, as the true Israelite, responds as Israel should have but did not. BACK TO LUKE 4:12

STUDY NOTE FOR LUKE 4:13 until an opportune time. These ominous words, unique to Luke’s account, warn the reader that Satan’s assaults on Jesus’ integrity are far from over. BACK TO LUKE 4:13

STUDY NOTE FOR LUKE 4:14 in the power of the Spirit. The Holy Spirit who anointed Jesus in His baptism (3:22; see 4:18; Acts 10:38) and led Him into the wilderness to wage war with the devil (4:1), empowers Jesus’ teaching ministry as He travels throughout Galilee before returning to His hometown, Nazareth. BACK TO LUKE 4:14

STUDY NOTE FOR LUKE 4:16–20 This account is the oldest-known report of the order of worship in a synagogue service. The service included a reading from the Law and one from the Prophets, followed by comment and application of God’s Word. BACK TO LUKE 4:16

STUDY NOTE FOR LUKE 4:17 He unrolled the scroll and found the place. Either Jesus chose Is. 61:1, 2 (supplemented with wording from 42:6, 7 and 58:6), or this was the text prescribed in the synagogue lectionary for that Sabbath, in God’s sovereign providence. BACK TO LUKE 4:17

STUDY NOTE FOR LUKE 4:18, 19 Isaiah’s words show a strong concern for the poor (1:51–53 note; Ps. 9:18 note), which is also a particular emphasis of Luke’s (6:20, 21). Jesus is the servant empowered by God’s Spirit (Is. 42:1, 2) to set in motion a process to reverse the effects of sin: poverty, imprisonment, blindness, and oppression. BACK TO LUKE 4:18, 19

STUDY NOTE FOR LUKE 4:20 sat down. It was customary to stand for the reading as a mark of respect for God’s Word and to sit for the exposition of the text. BACK TO LUKE 4:20

STUDY NOTE FOR LUKE 4:21–27 By presenting the rejection at Nazareth at the beginning of Jesus’ ministry, Luke highlights certain main characteristics of that ministry: the response of wonder at His teachings (v. 28); His ministry as the fulfillment of Scripture (v. 21); His concern for the poor and oppressed (vv. 18, 19); His ultimate aim of including Gentiles among the people of God (vv. 26, 27); and persistent unbelief and rejection, which will lead to His violent death (vv. 28, 29).

4:21 fulfilled in your hearing. As Jesus reads this Scripture, His audience is hearing the good news from the Spirit-anointed servant of the Lord, who is beginning to fulfill the Is. 61 prophecy. BACK TO LUKE 4:21

STUDY NOTE FOR LUKE 4:30 passing through their midst. Jesus’ death will not occur until His “hour,” appointed by the Father, arrives (John 7:30; 8:20; 13:1). BACK TO LUKE 4:30

STUDY NOTE FOR LUKE 4:32 astonished. In contrast to the Pharisees and teachers of the law, who appealed to tradition and previous teachers, Jesus astonished people because He did not cite authorities (cf. Matt. 5:21, 27; 7:29 note). BACK TO LUKE 4:32

STUDY NOTE FOR LUKE 4:33 There are few examples of demon possession in the Bible outside the Gospels (see Acts 16:16–18; 19:12). In Scripture, such possession is primarily part of the opposition of evil to the coming of God’s Son.

4:33–35 This demon is cast out on the Sabbath. Luke tells of four other cures Jesus performs on the Sabbath (v. 38; 6:6; 13:14; 14:1–4) and there are two more in John (John 5:8, 9; 9:14). Although no objection is raised to this exorcism, Jesus’ critics will take offense to His later exorcisms and healings as violations of the Sabbath, while He insists that restoring wholeness to sufferers perfectly fits the Sabbath’s true purpose (6:6–11; 13:10–17; 14:1–6). BACK TO LUKE 4:33

STUDY NOTE FOR LUKE 4:34 The demon recognized Jesus as the “Holy One of God”—a term that denotes Jesus’ special relationship to God (1:35) and His empowerment by the Spirit (John 6:69). Luke makes clear that part of the mission of Jesus is to defeat the powers of evil. BACK TO LUKE 4:34

STUDY NOTE FOR LUKE 4:35 Be silent. Jesus refuses to accept endorsement from evil spirits (cf. v. 41). BACK TO LUKE 4:35

STUDY NOTE FOR LUKE 4:39 rebuked the fever. As Jesus rebukes personal demons who oppress people (vv. 35, 41; 9:42), He also rebukes impersonal threats to human well-being, such as infection (here) and the life-threatening tempest at sea (8:24).

immediately she rose and began to serve. Ordinarily when a fever breaks, the sufferer is left weak. The immediate energy and activity of Simon’s mother-in-law confirms her miraculous healing. BACK TO LUKE 4:39

STUDY NOTE FOR LUKE 4:41 You are the Son of God. Again it is the demons who discern that Jesus is the Son of God. People might see in Him no more than another man, but the forces of evil recognize Him. BACK TO LUKE 4:41

STUDY NOTE FOR LUKE 4:43 I must. This phrase points to the divine compulsion in the mission of Jesus (2:49; 9:22: 24:7, 26, 44). Spreading the good news of God’s kingdom is central.

kingdom of God. This is Luke’s first explicit mention of the kingdom of God, Jesus’ most frequent topic for preaching. BACK TO LUKE 4:43

STUDY NOTES FOR LUKE 5

STUDY NOTE FOR LUKE 5:1 lake of Gennesaret. The Sea of Galilee (Mark 1:16 note). BACK TO LUKE 5:1

STUDY NOTE FOR LUKE 5:2 washing their nets. After each fishing trip the nets were checked, mended, and cleaned for the next trip. The boats were not in use, so Jesus could sit in Simon’s boat and escape the crowd. BACK TO LUKE 5:2

STUDY NOTE FOR LUKE 5:3 he sat. The normal posture for teaching (4:16–20 note). BACK TO LUKE 5:3

STUDY NOTE FOR LUKE 5:5 all night. Night is the preferred time for fishing, so Simon doubts that a daylight attempt will yield a catch. Yet Jesus’ authority overrides Simon’s experience and expertise at fishing. BACK TO LUKE 5:5

STUDY NOTE FOR LUKE 5:6 large number. This catch is the reward of obedience, not the result of skill or technique. BACK TO LUKE 5:6

STUDY NOTE FOR LUKE 5:8 sinful man. Suddenly aware that he is in the presence of One who exercises the power of God, Peter is conscious of his sinfulness and unworthiness (cf. Gen. 18:27; Job 42:6; Is. 6:5). BACK TO LUKE 5:8

STUDY NOTE FOR LUKE 5:11 they left everything and followed him. Becoming Jesus’ disciple demands wholehearted commitment to Him (9:23–26, 57–62; 18:22–30), even when He leaves some resources under our stewardship (1 Tim. 6:17–19). BACK TO LUKE 5:11

STUDY NOTE FOR LUKE 5:12 Several skin diseases were called “leprosy.” They made a person ceremonially unclean and could be disfiguring or fatal. Quarantine was the only defense against spread of the disease. BACK TO LUKE 5:12

STUDY NOTE FOR LUKE 5:14 The priest is a kind of health inspector who can certify that the leper is cured, since a leper’s cleansing led to his readmission into Israel’s worshiping community. The priest would offer the appropriate sacrifices to end the ritual defilement (Lev. 14). BACK TO LUKE 5:14

STUDY NOTE FOR LUKE 5:16 pray. Jesus’ power in ministry is drawn from His private communion with God in prayer (3:21; 6:12; 9:18, 28, 29; 11:1). BACK TO LUKE 5:16

STUDY NOTE FOR LUKE 5:17 Pharisees. Josephus indicates that there were more than six thousand Pharisees. They saw themselves as God’s “separated ones” and sought to serve Him well. Many were devout and strict, but their emphasis on outward acts and ritual taboos made others hard and formal. Such men opposed Jesus vigorously.

teachers of the law. Scribes whose work centers on interpreting the law of God. Many are Pharisees. BACK TO LUKE 5:17

STUDY NOTE FOR LUKE 5:19 up on the roof. Houses often had flat roofs and outside stairs. BACK TO LUKE 5:19

STUDY NOTE FOR LUKE 5:20 their faith. This includes the friends as well as the paralyzed man. Jesus begins with forgiveness, rather than physical healing, as the man’s more essential need. BACK TO LUKE 5:20

STUDY NOTE FOR LUKE 5:21 Who is this. See note on Mark 2:5.

Who can forgive sins but God alone? Ps. 51:4 shows that the scribes’ and Pharisees’ reasoning is correct: since every sin violates God’s law and God is the supreme judge, only He can declare sins forgiven. Thus Jesus’ absolution of the paralyzed man’s sins implicitly demonstrates His deity, as does His ability to perceive their thoughts (v. 22). BACK TO LUKE 5:21

STUDY NOTE FOR LUKE 5:23 Which is easier. This poses an unanswerable dilemma, for neither the immediate healing of paralysis nor forgiveness is within merely human capabilities or authority. BACK TO LUKE 5:23

STUDY NOTE FOR LUKE 5:24 that you may know. Jesus links the power to forgive with the power to heal (Mark 2:9 note). That Jesus exercises the latter is proof that He also exercises the former.

the Son of Man. Jesus’ favorite self-designation, used many times in the Gospels and only by Jesus Himself. It refers to His heavenly origin, vocation, and destination at the time of His ascension (Dan. 7:13, 14). See note on Matt. 8:20. BACK TO LUKE 5:24

STUDY NOTE FOR LUKE 5:25 immediately he rose up ... and picked up. Again, the immediate energy and activity of the one formerly paralyzed shows that his cure is miraculous and complete (4:39 note). BACK TO LUKE 5:25

STUDY NOTE FOR LUKE 5:27 tax collector. An occupation despised for its exploitive dishonesty and its collaboration with the occupation forces of Rome. See note on 3:12. BACK TO LUKE 5:27

STUDY NOTE FOR LUKE 5:28 leaving everything. Like the fishermen (v. 11), Levi will never be able to go back to tax collecting; his action is final. BACK TO LUKE 5:28

STUDY NOTE FOR LUKE 5:30 The Pharisees are outside. They regard table fellowship with sinners as especially defiling. BACK TO LUKE 5:30

STUDY NOTE FOR LUKE 5:31, 32 Those who are well ... the righteous. Jesus is speaking in terms of His critics’ self-perception without conceding that it is accurate. He will later assert that a repentant tax collector is justified by God, whereas a Pharisee representing “those who trusted in themselves that they were righteous” is not (18:9–14). BACK TO LUKE 5:31, 32

STUDY NOTE FOR LUKE 5:33 The only fast prescribed in the Mosaic law is on the Day of Atonement (Lev. 23:27), but religious people fasted on other days (e.g., Zech. 7:3, 5; cf. Luke 18:12). Jesus did not command fasts, though He Himself fasted (4:2) and permitted it among His followers (Matt. 6:16–18). BACK TO LUKE 5:33

STUDY NOTE FOR LUKE 5:36–38 Making a patch from a new garment for an old one spoils both—the new by having the patch torn from it, the old because the patch does not match. New wine ferments and will burst old wineskins; both wine and skins are lost. Fasting, expressive of sorrow and self-deprivation, belongs more to the older administration of the covenant of grace than it does to the fulfillment form that is now introduced by Jesus’ inauguration of the kingdom of God. BACK TO LUKE 5:36

STUDY NOTES FOR LUKE 6

STUDY NOTE FOR LUKE 6:1 Sabbath. A principal source of controversy between Jesus and the Pharisees is the right use of the Sabbath. The Pharisees hedge it with repressive regulations so as to avoid the possibility of breaking the Sabbath. Jesus does not so much argue that the regulations should be relaxed as that they misunderstand the Sabbath—it was a day on which good deeds should be done and human suffering relieved.

plucked and ate some heads of grain. Gleaning at the edge of fields was permitted in the law (Lev. 19:9, 10; Deut. 23:25); that it was done on the Sabbath is seen by the Pharisees as unlawful harvesting (Ex. 34:21). BACK TO LUKE 6:1

STUDY NOTE FOR LUKE 6:4 the bread of the Presence. Prepared in a special way for use in temple service, this bread is to be eaten only by priests (Lev. 24:5–9). In a time of need, David used it for his companions (1 Sam. 21:3–6). The justification for this violation of ceremonial law is not only the priority of human need for that which sustains life (v. 9) but also the unique authority of David, the Lord’s anointed, typologically anticipating the coming of his descendant, the Messiah, who as Son of Man is the Sabbath’s Lord (v. 5). BACK TO LUKE 6:4

STUDY NOTE FOR LUKE 6:5 lord of the Sabbath. The Sabbath was instituted by God (Gen. 2:3; Ex. 20:8–11), but Jesus is Lord over it. Jesus claims divine authority to interpret the law. BACK TO LUKE 6:5

STUDY NOTE FOR LUKE 6:8 Come and stand here. Because His critics are watching for an excuse to accuse Him, Jesus (who “knew their thoughts”) turns the healing of the man’s withered hand into a public confrontation and rebuke of their calloused hearts. BACK TO LUKE 6:8

STUDY NOTE FOR LUKE 6:9 is it lawful. Jesus presents a choice between doing good and doing evil on the Sabbath, not between doing good and doing nothing. He sees the failure to do good as in itself evil and refusal to save life as destructive of life. BACK TO LUKE 6:9

STUDY NOTE FOR LUKE 6:10 Stretch out your hand. Technically, the man has not violated the Sabbath by simply extending his hand, nor could Jesus’ critics identify any action that He takes in violation of even their interpretation of the fourth commandment. Nonetheless, they are “filled with fury” and conspire to harm Him. BACK TO LUKE 6:10

STUDY NOTE FOR LUKE 6:12 all night he continued in prayer. Prolonged prayer precedes the important choice of the Twelve. BACK TO LUKE 6:12

STUDY NOTE FOR LUKE 6:13 apostles. The word means an “authorized messenger,” someone sent to act on behalf of the one who has commissioned him (2 Cor. 1:1 note). It is not often used in the Gospels (“the Twelve” is more common) but is frequent in Acts and the Epistles. Until now, Luke has spoken of “Simon,” but from this point on he usually calls him “Peter.” BACK TO LUKE 6:13

STUDY NOTE FOR LUKE 6:16 Judas Iscariot, who became a traitor. As in the other Synoptic Gospels, Judas is listed last, and his identity as the betrayer is mentioned as a foreshadowing of Jesus’ suffering (Matt. 10:4; Mark 3:19). BACK TO LUKE 6:16

STUDY NOTE FOR LUKE 6:17 a level place. This phrase accounts for the sermon being called “the Sermon on the Plain.” Luke describes a ministry of teaching and healing that had wide appeal. BACK TO LUKE 6:17

STUDY NOTE FOR LUKE 6:20–49 There are many similarities to the Sermon on the Mount (Matt. 5–7), and some see this as a variant account of the same sermon. But this sermon is much shorter, and Luke has parallels to other parts of Matt. 5–7 elsewhere. It is more likely that Jesus used similar material on a number of occasions, a practice common among preachers, ancient and modern.

6:20 Blessed. This term implies more than “fortunate” or “happy”; it is a religious term and means those who enjoy the favor of God.

you who are poor. Luke is especially concerned with the blessings that the gospel brings to the poor (1:46–55, 51–53 notes; Ps. 9:18 note). Both affluence and poverty can pose temptations to dishonor God, whether through self-reliance or through desperate theft (Prov. 30:8, 9). Yet disciples who are poor, having no resources of their own, know that they must rely on God for all things, unlike the wealthy, who may foolishly confuse abundant possessions with security (Luke 12:14–21). God graciously confers “the kingdom” on those who know their need (16:19–30; James 2:5). BACK TO LUKE 6:20

STUDY NOTE FOR LUKE 6:21 The hungry realize their need and look to God for satisfaction.

weep now. This weeping expresses not the sorrow of repentance but the grief of unjust suffering, as the surrounding beatitudes indicate (6:22–24). Ps. 126 associates laughter with the return of Zion’s exiles (vv. 1–3) and invokes the image of the farmer who sows with weeping but reaps with shouts of joy (vv. 5, 6). BACK TO LUKE 6:21

STUDY NOTE FOR LUKE 6:22, 23 A blessing for the persecuted is most unexpected. It is not suffering in general that is pronounced blessed but suffering “on account of the Son of Man.” Thus, Christians are assured that as they share Jesus’ sufferings, they will also attain the resurrection from the dead in union with Him (Phil. 3:10, 11; 2 Tim. 2:11–13).

their fathers did to the prophets. Israel’s mistreatment of God’s messengers is documented in both OT and NT (2 Chr. 36:15, 16; Luke 11:47–51; 20:9–19). BACK TO LUKE 6:22, 23

STUDY NOTE FOR LUKE 6:24–26 The “woes,” which have no counterpart in Matthew’s Sermon on the Mount, correspond to the blessings of the previous verses. Those who do not realize their spiritual poverty but rely on their own achievement will reap disaster in the end. The term “woe” often introduces a prophetic oracle of doom (Is. 3:9, 11; 5:8, 11, 18–22). BACK TO LUKE 6:24

STUDY NOTE FOR LUKE 6:25 you who are full now. Jesus will dramatize this in the parable of the rich man and Lazarus (16:19–30). BACK TO LUKE 6:25

STUDY NOTE FOR LUKE 6:27 do good to those who hate you. Jesus illustrates this demand in the following sentences: respond to curses with prayer, to assault with nonviolence, and to exploitation with generosity. BACK TO LUKE 6:27

STUDY NOTE FOR LUKE 6:29, 30 A disciple must be free from the love of possessions, ready to part with them in hope of the secure reward awaiting God’s children (v. 35). BACK TO LUKE 6:29, 30

STUDY NOTE FOR LUKE 6:31 Jesus is the first to give the Golden Rule in this positive form; see note on Matt. 7:12. BACK TO LUKE 6:31

STUDY NOTE FOR LUKE 6:32–34 The world’s practice of treating others in direct relation to their benefit to oneself is not to guide the followers of Jesus, whose costly love is to be a marked exception to the self-interest that is customary in human societies. BACK TO LUKE 6:32

STUDY NOTE FOR LUKE 6:35, 36 sons of the Most High. God’s people are to be like God, as merciful as He is. Only His heart-transforming grace can make His children willing to practice such counterintuitive, self-sacrificial love for enemies (Eph. 5:1, 2). BACK TO LUKE 6:35, 36

STUDY NOTE FOR LUKE 6:37 Judge not, and you will not be judged. Jesus elsewhere teaches that His disciples must sometimes judge what others do (Matt. 18:15–17) and that the character of a person’s heart can be recognized from the actions that flow from it (vv. 43–45; Matt. 7:15, 16). What He warns against here is the hypocrisy of those who are quick to condemn others and slow to acknowledge their own guilt (vv. 41, 42) and the failure to show mercy (v. 36).

you will be forgiven. Such forgiveness is not a reward. Unless we forgive others, we do not have genuine repentance and faith, and so we exclude ourselves from forgiveness. See 11:4; Matt. 18:23–35. BACK TO LUKE 6:37

STUDY NOTE FOR LUKE 6:39–42 Just as a blind guide will lead others into a pit (v. 39) and a faulty teacher can only produce faulty disciples in his own image (v. 40), so those who would presume to correct others’ defects must first deal with their own sins (vv. 41, 42). BACK TO LUKE 6:39

STUDY NOTE FOR LUKE 6:43–45 Continuing the theme that repentance for one’s own sins is prerequisite to correcting others, Jesus uses the analogy of fruit trees to show that only a changed heart can yield words that are “good fruit” to others. BACK TO LUKE 6:43

STUDY NOTE FOR LUKE 6:46–49 To call Jesus “Lord” is to say that He should be obeyed. It is not merely a verbal expression of allegiance to Jesus, but rather readiness to act on His sayings, that distinguishes the person whose “house” will withstand the flood stream of eschatological judgment. BACK TO LUKE 6:46

STUDY NOTES FOR LUKE 7

STUDY NOTE FOR LUKE 7:2 centurion. The title identifies him as commander of a hundred men, though the actual number of man supervised would vary from centurion to centurion. Strikingly, the centurions mentioned in the NT are all men of good character (7:4; 23:47; Acts 10:2; 22:25, 26; 27:43).

servant. The Gk. word means “slave.” This centurion is a humane person, concerned for his slaves. BACK TO LUKE 7:2

STUDY NOTE FOR LUKE 7:3 elders of the Jews. That leading men among the Jews would plead for him shows the regard in which the centurion was held. BACK TO LUKE 7:3

STUDY NOTE FOR LUKE 7:5 loves our nation. This attitude is unusual in a conqueror.

built us our synagogue. The centurion is interested in Jewish worship. He may even be a “God-fearer,” a Gentile who attached himself to the synagogue and worshiped God but without being circumcised and becoming a Jewish proselyte. BACK TO LUKE 7:5

STUDY NOTE FOR LUKE 7:6–8 In Matt. 8:5, the man himself comes to Jesus. Matthew appears to mean that what a man does through agents, he does himself. For Luke, the messengers were important in that they show the man’s humility (vv. 6, 7).

7:6 I am not worthy. His humble self-assessment contrasts sharply with the Jewish leaders’ high regard for him (v. 4). This humility, along with his confidence that Jesus can heal his servant with a word of command, without being present (v. 7), evidences a faith that outmatches any that Jesus has observed among God’s covenant people (v. 9). BACK TO LUKE 7:6

STUDY NOTE FOR LUKE 7:8 under authority. The centurion is familiar with authority exercised at a distance. BACK TO LUKE 7:8

STUDY NOTE FOR LUKE 7:9 marveled. Only twice is Jesus said to have marveled: here at the faith of this foreigner (cf. Matt. 8:10) and in Mark 6:6 at unbelief in Nazareth. BACK TO LUKE 7:9

STUDY NOTE FOR LUKE 7:13 saw her. According to custom, the mother walks in front of the bier, so Jesus meets her first. No one asks Him to help, but out of compassion He takes action.

Do not weep. In view of what He is about to do, Jesus’ prohibition does not express a lack of compassion but rather offers a hint of hope to the bereaved woman. BACK TO LUKE 7:13

STUDY NOTE FOR LUKE 7:14 touched the bier. A pallet on which the young man’s corpse, wrapped in cloth, is being carried. Such tactile contact with death rendered a person ceremonially unclean, according to the law of Moses (Num. 5:2); but Jesus’ word is about to reverse death and its defilement. BACK TO LUKE 7:14

STUDY NOTE FOR LUKE 7:15 The first of Jesus’ three miracles of raising the dead (8:40–56; John 11:1–44). Such miracles are powerful messianic signs (v. 22). These “resurrections” differ from the resurrection of Christ, however, for these three are reunited with their mortal bodies only to die once more. As the first to be clothed with an imperishable, spiritual body (1 Cor. 15:42–44), Jesus is indeed the “firstborn from the dead” (Col. 1:18; cf. 1 Cor. 15:20).

gave him to his mother. This wording replicates exactly the climax of the resurrection of another widow’s only son through Elijah (1 Kin. 17:23). Jesus’ ministry both replicates and exceeds that of Israel’s ancient prophets (4:24, 25; 9:54 note). BACK TO LUKE 7:15

STUDY NOTE FOR LUKE 7:16 A great prophet. Inadequate but probably the highest title they know, and perhaps they recognize the similarity to the prophet Elijah’s raising of the son of the widow of Zarephath.

God has visited his people. As at the exodus, God is intervening to bring relief to His suffering people (Ex. 4:31). BACK TO LUKE 7:16

STUDY NOTE FOR LUKE 7:18, 19 John has borne witness to Jesus (3:16, 17), so questions like these are unexpected. Some think his faith has failed in the harsh conditions of Herod’s prison; others think his patience has given out and he is suggesting that Jesus should actively bring in the kingdom. More probably, he is looking for Jesus to bring immediate judgment (John stressed in his own ministry the judgment that Jesus would bring; 3:9, 17). Would someone else come to inflict righteous judgment against the sin that God had called John to announce? BACK TO LUKE 7:18, 19

STUDY NOTE FOR LUKE 7:21, 22 Jesus’ miracles of mercy (healing, cleansing, raising the dead) and His preaching of good news to the poor are fulfillment of the prophets’ expectations for the coming of the Lord (Is. 35:5, 6; 61:1). BACK TO LUKE 7:21, 22

STUDY NOTE FOR LUKE 7:23 blessed is the one who is not offended. Although John apparently expects the Messiah’s destruction of the wicked to come concurrently with His relief of the suffering righteous, the prophet must not allow his faith to stumble over the delay of Christ’s imposition of final judgment. BACK TO LUKE 7:23

STUDY NOTE FOR LUKE 7:24–28 Jesus praises John as the greatest of men, cast in the mold of the prophets of Israel and unmoved by expediency or luxury. Yet as a prophet, he belongs to an era that is coming to a close as the kingdom of God is introduced. In this sense, he is less than those who are in the kingdom.

7:24–26 A reed... . A man dressed in soft clothing ... more than a prophet. Reeds are predictable in the wilderness but not worth traveling out to see. Well-dressed courtiers belong in kings’ courts, so crowds would not seek them in the desert. What had drawn multitudes into the Jordan wilderness was a spokesman sent from God—in fact, the great messenger sent to prepare the Lord’s way (Ex. 23:20; cf. Mal. 3:1; 4:5, 6). BACK TO LUKE 7:24

STUDY NOTE FOR LUKE 7:28 least in the kingdom of God. Even those who are “least” in Christ’s kingdom are in a greater prophetic position than John the prophet because they have received greater revelation than John, having witnessed the full earthly ministry of Jesus, which John only anticipated and announced. BACK TO LUKE 7:28

STUDY NOTE FOR LUKE 7:30 rejected the purpose of God for themselves. Luke speaks of God’s revealed will that all should repent rather than perish under His righteous wrath (2 Pet. 3:9; Ezek. 33:11). Although God’s secret purpose in predestination encompasses human decisions that contradict His good character (Gen. 50:20; Acts 2:22, 23), this does not exonerate sinners of responsibility for their choices and actions (Luke 22:22). Since John’s baptism implied the need of Israelites for radical repentance and cleansing (3:3 note), apparently the Pharisees and lawyers resisted making such a humiliating confession. BACK TO LUKE 7:30

STUDY NOTE FOR LUKE 7:32–35 like children. Jesus compares this generation, particularly the Pharisees who distance themselves both from John and from Jesus, to spoiled children at play who petulantly reject whatever pastime anyone might suggest. They rejected John’s austerity as too severe and Jesus’ celebration and welcome of the unworthy as too indulgent. BACK TO LUKE 7:32

STUDY NOTE FOR LUKE 7:37, 38 Guests at dinner reclined on couches. Leaning on the left side, they took the food from a central table with their right hands as their feet extended out toward the walls. At a dinner like this, the house would be open and people could come in and watch. A sinful woman (perhaps a prostitute) would not have been welcome, particularly in a Pharisee’s house; it took courage for her to come. A similar yet separate account involves Mary the sister of Martha; cf. Matt 26:6–13; Mark 14:3–9; John 12:1–8.

7:37 alabaster. A translucent stone used to make containers for costly perfumes. BACK TO LUKE 7:37

7:38 weeping. The woman’s tears and her anointing of Jesus’ feet demonstrate penitence and humility. BACK TO LUKE 7:38

STUDY NOTE FOR LUKE 7:39 this man ... would have known. A Pharisee would have no contact with sinful people, and Simon is sure that no prophet would have such contact either. As Jesus does not dismiss the woman, Simon thinks that He either does not know that she is sinful or does not care. In either case, in Simon’s view Jesus cannot be a prophet. BACK TO LUKE 7:39

STUDY NOTE FOR LUKE 7:44–46 Simon has omitted the courtesies normally given to guests. But the woman more than makes up for his neglect as a host. In light of the parable, the contrast in their behavior shows that Simon is unaware of needing or receiving forgiveness from Jesus, whereas the woman’s outpouring of love reveals how great a debt He has lifted from her. BACK TO LUKE 7:44

STUDY NOTE FOR LUKE 7:47 for. The woman is forgiven because of her faith in the Savior (v. 50). Her expression of love shows that she understands how great a forgiveness God has granted her through Jesus. BACK TO LUKE 7:47

STUDY NOTE FOR LUKE 7:48–50 Again Jesus authoritatively declares sins to be forgiven, an act that arouses comment (cf. 5:20, 21). But His concern is for the woman. BACK TO LUKE 7:48

STUDY NOTES FOR LUKE 8

STUDY NOTE FOR LUKE 8:2 Rabbis refused to teach women, so Jesus’ acceptance of them into His group of followers is unusual.

Magdalene. From the town of Magdala.

seven demons had gone out. Contrary to tradition and speculation, nowhere in the Gospels is it suggested that Mary Magdalene is a prostitute, much less that she is the sinful woman who anointed Jesus’ feet in the preceding narrative (7:36–50). She was demon possessed but afterward expresses her grateful love by aiding Jesus and His disciples in their travels (see 24:10). BACK TO LUKE 8:2

STUDY NOTE FOR LUKE 8:3 wife of Chuza, Herod’s household manager. Joanna, at least, is a woman not only of means but also of high social standing, for her husband is an administrator in the court of the tetrarch Herod Antipas.

out of their means. This provides a glimpse of the way Jesus and His followers are supported throughout His ministry. BACK TO LUKE 8:3

STUDY NOTE FOR LUKE 8:4 parable. From this point, parables feature more prominently. Crowds are coming to Jesus, but He looks for more than casual contact. Parables require people to think carefully about what He is saying. BACK TO LUKE 8:4

STUDY NOTE FOR LUKE 8:5 Seed is sown first, then plowed into the soil. Pathways through the fields are not plowed, and seed that falls there is wasted; it cannot sink into the ground so it is crushed by foot traffic or snatched from the surface by birds. BACK TO LUKE 8:5

STUDY NOTE FOR LUKE 8:6 on the rock. That is, rock covered with a layer of soil too shallow to hold sufficient moisture. BACK TO LUKE 8:6

STUDY NOTE FOR LUKE 8:7 thorns. That is, hardy, fast-growing weeds. BACK TO LUKE 8:7

STUDY NOTE FOR LUKE 8:8 a hundredfold. Abundance far beyond what any crop can be expected to produce. BACK TO LUKE 8:8

STUDY NOTE FOR LUKE 8:10 secrets. The kingdom of God involves truths that are beyond human insights and wisdom but that God has now made known to Jesus’ committed followers.

others. These are the people to whom Isaiah’s prophecy (Is. 6:9) refers—they do not respond to Jesus’ teaching in faith. They hear the story but do not understand the meaning.

that. Jesus’ teaching in parables has a twofold purpose—to reveal the mysteries of the kingdom to those who have “ears to hear” (v. 8) and to conceal the truth of the kingdom from those who do not. See notes on Matt. 13:11–13; Mark 4:11. BACK TO LUKE 8:10

STUDY NOTE FOR LUKE 8:13 they believe for a while. One test of a true and living faith is perseverance. Those who finally depart from the way of truth reveal that they were never actually part of God’s family (1 John 2:19) and had never truly and savingly believed in Jesus Christ. BACK TO LUKE 8:13

STUDY NOTE FOR LUKE 8:14 cares and riches and pleasures of life. Not only the testing posed by persecution but also the distractions presented by affluence hinder the Word from coming to full fruition in people’s lives. BACK TO LUKE 8:14

STUDY NOTE FOR LUKE 8:16–18 The whole purpose of lighting a lamp is that it may give light. The teaching Jesus gives is to be made known, and in the end, on judgment day, nothing can be kept hidden. Therefore it is important to hear the teaching in the right way. All those who do this will find that their stock of truth keeps growing. To neglect what one has is to lose it. BACK TO LUKE 8:16

STUDY NOTE FOR LUKE 8:19 brothers. Those who believe that Mary remained a virgin all her life regard these as cousins or as children of Joseph by an earlier marriage. But there is no evidence for this view, and elsewhere Jesus’ brothers and sisters are mentioned (Mark 6:3). BACK TO LUKE 8:19

STUDY NOTE FOR LUKE 8:21 Jesus’ words are not a repudiation of His earthly family; He took care of Mary even as He hung on the cross (John 19:26, 27). His point is that the service of God, and His work as Messiah, is more important than any natural relation (14:26). Those who hear and heed God’s Word belong to Jesus’ family, whatever their lineage or background. BACK TO LUKE 8:21

STUDY NOTE FOR LUKE 8:22, 23 The Sea of Galilee is seven hundred feet (213 m) below sea level and bounded by mountains. Cool air can sweep down and whip up sudden storms. Jesus’ sleep followed the labors of a busy day, a detail that shows His true humanity. BACK TO LUKE 8:22, 23

STUDY NOTE FOR LUKE 8:24 rebuked the wind and the raging waves. Jesus quiets the storm in response to those who cry out to Him in their distress. In so doing, He identifies Himself with the God who is sovereign over the sea (Ps. 107:28–30). BACK TO LUKE 8:24

STUDY NOTE FOR LUKE 8:26 Gerasenes. It is not clear what place name should be read here (text note; Matt. 8:28; Mark 5:1 note). In Jesus’ day, both Gadara and Gerasa are towns situated east of the Sea of Galilee, in the Gentile region called Decapolis. BACK TO LUKE 8:26

STUDY NOTE FOR LUKE 8:27 Demon possession took many forms. This man is deranged, unnaturally strong (v. 29), and, according to Mark 5:5, self-destructive. His nakedness reveals the absence of normal shame, and his preference for tombs over a house shows his attraction to death. BACK TO LUKE 8:27

STUDY NOTE FOR LUKE 8:28 Like the demoniac of 4:34, this one knows who Jesus is (contrast the disciples in v. 25). BACK TO LUKE 8:28

STUDY NOTE FOR LUKE 8:30 Legion. There may be a great number of demons in the man (a Roman legion has about six thousand soldiers). BACK TO LUKE 8:30

STUDY NOTE FOR LUKE 8:31 the abyss. The place of confinement for evil spirits (Rev. 9:1–6; 20:1–3). BACK TO LUKE 8:31

STUDY NOTE FOR LUKE 8:32, 33 Jesus permits but does not order the demons (unclean spirits) to enter the swine (unclean animals).

into the lake and drowned. The reaction of the pigs reveals the demons’ fixation on destroying their victims and, in fact, facilitates the relegation of the demons to the abyss that they have sought to avoid. BACK TO LUKE 8:32, 33

STUDY NOTE FOR LUKE 8:37 Fear causes these people to reject the most wonderful opportunity of their lives. They may be afraid of the power they have seen in the healing or upset by the financial loss of a herd of swine. BACK TO LUKE 8:37

STUDY NOTE FOR LUKE 8:38, 39 With Jesus gone, it is important that the man bear witness to the coming of God’s kingdom in his home and city (no longer among tombs or in the wilderness). Notice that what “God has done” is identified with “what Jesus had done.” BACK TO LUKE 8:38, 39

STUDY NOTE FOR LUKE 8:41 a ruler of the synagogue. The man who would arrange the service, choosing those who would read Scripture or lead in prayer. Jairus would be highly respected in the Jewish community. BACK TO LUKE 8:41

STUDY NOTE FOR LUKE 8:43 a discharge of blood. Lit. “a flow of blood.” The woman’s condition makes her ceremonially unclean (Lev. 15:25, where the same phrase, “a flow blood,” occurs), cutting her off from many social relationships and excluding her from religious gatherings in synagogues and the temple.

twelve years. The same length of time that Jairus’s daughter had lived (v. 42). BACK TO LUKE 8:43

STUDY NOTE FOR LUKE 8:44 the fringe of his garment. Perhaps the tassel prescribed in Num. 15:37–40. BACK TO LUKE 8:44

STUDY NOTE FOR LUKE 8:45 The woman’s cure needs to be known publicly in order for her to be taken back into normal social life. Jesus is careful to arrange this. BACK TO LUKE 8:45

STUDY NOTE FOR LUKE 8:46 power has gone out from me. Though the crowds are pressing on Jesus, the woman’s touch of faith (v. 48) gives her alone access to Jesus’ healing power at this moment. BACK TO LUKE 8:46

STUDY NOTE FOR LUKE 8:48 Daughter. She is the only woman Jesus calls “daughter,” a tender statement. It is also noteworthy, since Jesus is en route to raise Jairus’s daughter from the dead. BACK TO LUKE 8:48

STUDY NOTE FOR LUKE 8:52 Luke does not explain who “all” these people were. Certainly relatives and friends are included and probably people from the neighborhood and professional mourners (including flute players; Matt. 9:23). Mourning was normally demonstrative and included much wailing. Jesus forbids it all and says the girl is “sleeping.” This does not mean that she has not died but that Jesus is prepared to wake her from death (cf. John 11:11–15). BACK TO LUKE 8:52

STUDY NOTE FOR LUKE 8:54 taking her by the hand. As happened outside Nain (7:14), Jesus’ touch of a dead body, rather than defiling Him, imparts life to the child.

arise. Mark 5:41 retains the Aramaic words Jesus used, but Luke translates them. BACK TO LUKE 8:54

STUDY NOTE FOR LUKE 8:55 The fact that she gets up immediately and needs something to eat demonstrates how thoroughly her life and energy have returned in response to Jesus’ touch and call. BACK TO LUKE 8:55

STUDY NOTE FOR LUKE 8:56 The effect of the miracle is astonishment. This time, in contrast to His charge to the former demoniac in Decapolis (v. 39), Jesus forbids publicity; He often does not want news of His miracles to spread (Mark 1:34 note). BACK TO LUKE 8:56

STUDY NOTES FOR LUKE 9

STUDY NOTE FOR LUKE 9:1, 2 The Twelve are evidently not together all the time (some have homes and families). But for this important mission, Jesus gathers them all. He equips them with power over demons (see theological note “Demons” on p. 299) and sickness, and commissions them to continue His work of preaching and healing. BACK TO LUKE 9:1, 2

STUDY NOTE FOR LUKE 9:3 They are to take the barest minimum, relying on God’s provision.

no staff. No complete explanation has been given as to why Mark 6:8 allows a staff; perhaps both are ways of saying “Go as you are; make no special preparation.”

bag. The bag a traveler took to carry belongings and provisions for his journey. BACK TO LUKE 9:3

STUDY NOTE FOR LUKE 9:4 They would rely on hospitality, but staying in one house limited the time they spent in any one place. BACK TO LUKE 9:4

STUDY NOTE FOR LUKE 9:5 shake off the dust from your feet. Strict Jews removed defiling dust from their feet when they returned from Gentile lands. The disciples’ action symbolize that those who rejected the preachers did not belong to God’s people. BACK TO LUKE 9:5

STUDY NOTE FOR LUKE 9:7 Herod. Herod Antipas, who ruled Galilee.

John had been raised from the dead. This becomes Herod’s view (Mark 6:16), but at this time he simply believes that John is dead; Herod himself had ordered him beheaded. BACK TO LUKE 9:7

STUDY NOTE FOR LUKE 9:8 Elijah. Cf. Mal. 4:5 and its fulfillment in John’s ministry (1:16, 17; Mark 9:11–13). BACK TO LUKE 9:8

STUDY NOTE FOR LUKE 9:10–17 The feeding of the five thousand is the one miracle, apart from the resurrection, found in all four Gospels.

9:10 took them ... apart. They retire to a private place, evidently to report to Jesus and relax after the preaching tour.

Bethsaida. This must mean in the countryside in the vicinity of Bethsaida, for it is “a desolate place” (v. 12). BACK TO LUKE 9:10

STUDY NOTE FOR LUKE 9:11 welcomed them. This is a gracious act when Jesus is looking for time to rest. Mark (6:34) and Matthew (14:14) explicitly mention Jesus’ compassion, which moves Him to meet the crowds’ need to hear God’s word. BACK TO LUKE 9:11

STUDY NOTE FOR LUKE 9:13 You give them something to eat. Jesus does not accept the solutions offered by His disciples. He insists that they bring what they have to Him, small as it is, and then watch Him provide for a crowd that may number ten thousand or more, since the men alone are “about five thousand.” BACK TO LUKE 9:13

STUDY NOTE FOR LUKE 9:20 who do you say. This question distinguishes the disciples from the crowds; the word “you” is emphatic.

The Christ of God. The word “Christ” means “anointed” (1 Sam. 2:10; cf. Matt. 1:1 and notes); Christ is the one God has chosen above all others and whom God has endowed with the Holy Spirit to bring salvation (4:18, 19; Acts 10:38). Peter’s answer is more than a penetrating assessment; it is not a human discovery but a revelation from God (Matt. 16:17). “The Christ of God,” like “the Lord’s Christ” (2:26), may allude to Ps. 2:2, in which God promises to give the nations to His Messiah, despite their conspiracy to resist His rule. BACK TO LUKE 9:20

STUDY NOTE FOR LUKE 9:21 strictly charged. The disciples would almost certainly be misunderstood if they tell anyone; people will think they are proclaiming a political deliverer. Jesus goes on to explain that the Messiah must suffer, be rejected, die, and be raised on the third day (v. 22). BACK TO LUKE 9:21

STUDY NOTE FOR LUKE 9:23–25 take up his cross. A cross is not merely a difficult life circumstance to be endured. Those who witnessed Roman crucifixions knew that to take up the cross meant to renounce selfish ambition and all right to control one’s own destiny; it is death to a whole way of life. BACK TO LUKE 9:23

STUDY NOTE FOR LUKE 9:27 see the kingdom of God. This phrase has been suggested to refer to the transfiguration, Jesus’ resurrection and ascension, Pentecost, the spread of the gospel, the destruction of Jerusalem, and the second coming. Since it will occur within the lifetime of many present but seems to envision a period longer than the eight days leading to the transfiguration, the fulfillment of this prophecy is probably the complex of Jesus’ resurrection, ascension, and bestowal of the Spirit on His church, all as a foretaste of the second coming. See notes on Matt. 16:28 and Mark 9:1. BACK TO LUKE 9:27

STUDY NOTE FOR LUKE 9:28 the mountain. The location of the transfiguration is not known. Mount Tabor is the traditional site, but it is a long way from Caesarea Philippi, and a military post was located there at that time. Mount Hermon is a more likely suggestion.

to pray. Here again, Luke only of the Synoptic writers calls attention to Jesus’ prayer. See note on 3:21. BACK TO LUKE 9:28

STUDY NOTE FOR LUKE 9:30 two men. Moses was the giver of the law and Elijah represents the prophets. BACK TO LUKE 9:30

STUDY NOTE FOR LUKE 9:31 his departure. Lit. His “exodus” (2 Pet. 1:15 has the same Gk. word). Only Luke reports the subject of this conversation. That Jesus’ death is discussed during this revelation of glory shows its centrality for His mission. It is by His death that glory comes to sinners. BACK TO LUKE 9:31

STUDY NOTE FOR LUKE 9:32 heavy with sleep. The transfiguration may take place at night, since v. 37 refers to “the next day,” and Jesus sometimes prays all night (6:12). BACK TO LUKE 9:32

STUDY NOTE FOR LUKE 9:33 three tents. Peter suggests building structures of some kind, perhaps to enable the experience to be prolonged. BACK TO LUKE 9:33

STUDY NOTE FOR LUKE 9:34 a cloud. As in the OT (Ex. 13:21; Ezek. 10:3, 4), the cloud is associated with the presence of God. BACK TO LUKE 9:34

STUDY NOTE FOR LUKE 9:35 my Son. As at His baptism, this designation emphasizes His unique divine identity in relation to God the Father (3:21, 22; cf. 1:35).

my Chosen One. As God’s chosen one, Jesus fulfills Israel’s role as the Lord’s servant, (Is. 42:1), Moses’s role as Israel’s intercessor (Ps. 106:23), and David’s role as king (Ps. 89:19, 20). Both “Son” and “Chosen One” set Jesus apart as superior to Moses and Elijah.

listen to him. The Gk. word order (“to Him you must listen”) replicates God’s command concerning the promised prophet like Moses, whose words must be heeded (Deut. 18:15; cf. Acts 3:21–23). BACK TO LUKE 9:35

STUDY NOTE FOR LUKE 9:37–40 The contrast between the glory on the mountaintop and the disciples’ inability to defeat the forces of evil on the plain is striking. They cast out demons previously (vv. 1–6), but here they prove powerless, apparently lacking in dependent prayer (cf. Mark 9:29). BACK TO LUKE 9:37

STUDY NOTE FOR LUKE 9:41 faithless and twisted generation. These words are apparently addressed to the crowds that have come without faith, evidently expecting Jesus to be able to do nothing. In contrast, the boy’s father had faith, even though it was imperfect (Mark 9:24). BACK TO LUKE 9:41

STUDY NOTE FOR LUKE 9:43 all were astonished at the majesty of God. Astonishment is a frequent reaction among those who witness Jesus’ miracles (4:36; 5:9; 8:25, 56; 11:14; see Acts 3:11–13, 16). The majesty of God is His divine greatness, displayed in Jesus’ deeds of power (cf. “mighty works”; Acts 2:11). BACK TO LUKE 9:43

STUDY NOTE FOR LUKE 9:44 The word “your” is emphatic. Over against the general unbelief, the disciples are to be different. Jesus then predicts His betrayal and death in general terms, but they do not understand. BACK TO LUKE 9:44

STUDY NOTE FOR LUKE 9:45 it was concealed. This may mean that they are actively prevented from understanding or simply that before the resurrection it seemed contradictory to the disciples that salvation could come by way of Jesus’ death. BACK TO LUKE 9:45

STUDY NOTE FOR LUKE 9:46 greatest. A symptom of the disciples’ failure to understand is the fact that while Jesus focuses on His impending suffering, they quibble over places of preeminence. BACK TO LUKE 9:46

STUDY NOTE FOR LUKE 9:47 knowing the reasoning of their hearts. Jesus’ knowledge of people’s unspoken motives is evidence of His deity (5:22).

child. Children were typically considered unimportant. To be concerned with them and to take the lowest place is to be truly great. BACK TO LUKE 9:47

STUDY NOTE FOR LUKE 9:49, 50 For John, it is not enough to do miracles in Jesus’ name; it was necessary to “follow with us.” Jesus is saying that there is no neutrality in the struggle against evil. Those not against us are for us, a test we should apply to others. In 11:23, we find a test we should apply to ourselves. BACK TO LUKE 9:49, 50

STUDY NOTE FOR LUKE 9:51 From this point to 19:44, Luke gives an account of Jesus’ journey to Jerusalem. There is no parallel to this unit as a whole in the other gospels, though there are parallels to some of the individual sections. Luke presents the solemn progress to the capital city where Jesus will die for sinners in accordance with the will of God. On the way, He gives the disciples teaching that will be important when they are left to carry on as Christian leaders without His physical presence.

drew near. The Gk. word, which reappears in Acts 2:1 (“arrived”), connotes fulfillment of prophecy at God’s appointed time.

to be taken up. Jesus’ crucifixion and resurrection lie ahead on the path to His ascension, but Luke looks to that final destination, when the Messiah takes His seat at God’s right hand.

set his face. A possible allusion to the words of the suffering servant, who declared, “I have set my face like flint,” having resolved to obey God despite blows, spitting, and disgrace from others and looking confidently for vindication from God (Is. 50:5–9). BACK TO LUKE 9:51

STUDY NOTE FOR LUKE 9:52, 53 Jesus and His disciples would strain the resources of a small village if they were to drop in unexpectedly. Jesus gives due notice but is met with the traditional hostility of the Samaritans for the Jews, since Jerusalem, the destination of His pilgrimage, stands as a rebuke of the Samaritans’ rival worship center on Mount Gerizim (John 4:19–23).

he sent messengers ahead of him. An allusion to Israel’s pilgrimage through the desert (Ex. 23:20), which also had found fulfillment in John’s preparatory ministry (7:27). BACK TO LUKE 9:52, 53

STUDY NOTE FOR LUKE 9:54 Recalling the fire from heaven that had consumed troops sent from Samaria, capital of the northern kingdom, to arrest the prophet Elijah (2 Kin. 1:9–12), James and John judge that the insult done to God’s Messiah deserves the same immediate destruction. These “sons of thunder” (Mark 3:17) are eager to defend their Master’s honor, as they and others will later do (Luke 22:49–51). BACK TO LUKE 9:54

STUDY NOTE FOR LUKE 9:55 rebuked them. As John the Baptist needed to learn (7:18–23), in His first coming Jesus’ purpose is not to impose God’s judgment on others but to endure God’s judgment for others, bringing them healing and life. BACK TO LUKE 9:55

STUDY NOTE FOR LUKE 9:59 bury my father. The father may be alive, which would mean that the potential disciple wants to continue to care for his father until his death. If the father is dead, Jesus’ words are all the more shocking, since filial piety demands that a son look after the burial arrangements for his father. Either way, Jesus is saying that the demands of the kingdom override all earthly loyalties (14:26). BACK TO LUKE 9:59

STUDY NOTE FOR LUKE 9:61 say farewell to those at my home. Elijah permitted Elisha to eat a parting meal with his family before becoming the prophet’s aide and successor (1 Kin. 19:19–21), but the urgency of Jesus’ inauguration of God’s kingdom trumps all family claims and permits no delay. BACK TO LUKE 9:61

STUDY NOTES FOR LUKE 10

STUDY NOTE FOR LUKE 10:1 seventy-two others. This mission is found only in Luke, but the instructions are similar to some of those given earlier to the Twelve (9:1–6; Matt. 10:5–15; Mark 6:7–13). The Gk. manuscripts are divided between seventy and seventy-two as the number sent out (text note), and there is no way of being sure which is original. Both represent the number of the nations of the world in Gen. 10 (the Hb. text has seventy names, the Gk. has seventy-two). If Gen. 10 is in mind, then this mission represents the reversal of God’s judgment of the world’s nations by scattering them throughout the earth in Gen. 10; 11. Ironically, there is a suggestion here that a re-gathering of the nations is beginning through the message about Jesus.

two by two. Jesus sends out the Twelve in pairs (Mark 6:7). This gives mutual support and also the testimony of two witnesses (cf. Deut. 17:6). BACK TO LUKE 10:1

STUDY NOTE FOR LUKE 10:4 sandals. This is probably not a command to go barefoot but a prohibition against carrying an extra pair of sandals.

greet no one. The customary greetings in Jesus’ day are elaborate, and to avoid them would be highly unusual, even offensive. But the urgency of their message and mission permits no such delay. BACK TO LUKE 10:4

STUDY NOTE FOR LUKE 10:6 a son of peace. One on whom God’s favor rests (2:14), and who therefore is receptive to the good news of God’s peace that Jesus’ messengers are bearing (Is. 52:7; cf. Eph. 2:14–17).

it will return to you. God’s peace comes only to those who respond to His promise in humble faith. BACK TO LUKE 10:6

STUDY NOTE FOR LUKE 10:11 the dust of your town. See note on 9:5. BACK TO LUKE 10:11

STUDY NOTE FOR LUKE 10:12 Sodom’s wickedness was proverbial (Gen. 18; 19; Is. 1:9–10; Jer. 23:14; Ezek. 16), but rejecting the preachers of God’s kingdom is even worse than Sodom’s deeds, because the nearness of the kingdom (v. 11) compounds the guilt of those who spurn its great glory and grace.

that day. Judgment day. BACK TO LUKE 10:12

STUDY NOTE FOR LUKE 10:13 Chorazin ... Bethsaida. Having heard and rejected Jesus, these towns are more guilty than Tyre and Sidon, which were infamous for their evil (Is. 23; Ezek. 26–28). BACK TO LUKE 10:13

STUDY NOTE FOR LUKE 10:15 Capernaum. A town where Jesus did much of His work. BACK TO LUKE 10:15

STUDY NOTE FOR LUKE 10:16 To reject Jesus’ messengers is to reject both Jesus and God the Father, who sent Him (John 20:21). BACK TO LUKE 10:16

STUDY NOTE FOR LUKE 10:17 in your name. Jesus’ name, invoked in living faith, advances God’s kingdom and defeats the reign of evil (9:49, 50; Acts 3:16; 4:9–12). BACK TO LUKE 10:17

STUDY NOTE FOR LUKE 10:18 Satan fall like lightning from heaven. The casting out of demons in Jesus’ name demonstrates that Jesus has come to “bind” the “strong man” Satan (11:20–23), so His servants are now releasing those who have been the devil’s captives. The defeat of Satan as accuser will take place at Christ’s crucifixion (Rev. 12:7–11), but already in Jesus’ earthly ministry the forces of evil are being put to flight, as was demonstrated when Jesus withstood the devil’s temptations in the wilderness (Luke 4:1–12). BACK TO LUKE 10:18

STUDY NOTE FOR LUKE 10:19 authority. When they are sent by God, they are safe from snakes and scorpions (cf. Acts 28:3–5). God’s messengers are protected as they do what God calls them to do. “Tread on serpents” also symbolically expresses the triumph of Jesus’ messengers “over all the power of the enemy,” alluding to the promise of Gen. 3:15, that the woman’s seed will bruise the serpent’s head. See also Paul’s comment on Christ’s fulfillment of this prophecy through His church (Rom. 16:20). BACK TO LUKE 10:19

STUDY NOTE FOR LUKE 10:20 your names are written in heaven. Having one’s name inscribed by God’s electing grace in the Lamb’s Book of Life is reason for even greater joy than effectiveness in advancing the kingdom. On the theme of God’s heavenly registry, see Ex. 32:31–33; Dan. 12:1; Phil. 4:3; Rev. 20:12, 15; 21:27 (cf. Ps. 87:4–6). BACK TO LUKE 10:20

STUDY NOTE FOR LUKE 10:21 revealed them to little children. Here the disciples are the “little children” to whom the Father has revealed the secrets of His kingdom, according to His gracious will (9:48; cf. 1 Cor. 1:26–31. See theological note “The Illumination of the Holy Spirit” on p. 2018. BACK TO LUKE 10:21

STUDY NOTE FOR LUKE 10:22 The relationship and mutual knowledge of Jesus and the Father are unique. Only the Father knows the Son completely and enables others to apprehend the Son’s true identity (Matt. 16:17). Only the Son can make the Father known, in accordance with His sovereign choice (John 14:6–11; 17:6). BACK TO LUKE 10:22

STUDY NOTE FOR LUKE 10:23, 24 The greatest of prophets and kings in earlier days did not see the Messiah, but these disciples have (7:24–28 note). BACK TO LUKE 10:23, 24

STUDY NOTE FOR LUKE 10:25 lawyer. An expert in the law of God and so a religious man. Yet he is putting Jesus “to the test,” not genuinely looking for information but for a pretext to accuse Jesus. BACK TO LUKE 10:25

STUDY NOTE FOR LUKE 10:27 The lawyer identifies the law’s two greatest and overarching commands just as Jesus does on another occasion, citing Deut. 6:5 and Lev. 19:18 (Matt. 22:37–40). BACK TO LUKE 10:27

STUDY NOTE FOR LUKE 10:28 do this. If one’s hope of eternal life rests on what one does in response to God’s commands, keeping the commands to love God with one’s whole person and one’s neighbor as oneself entails keeping every commandment flawlessly. BACK TO LUKE 10:28

STUDY NOTE FOR LUKE 10:29 First-century Jews had various ideas about who was included in the category of “neighbor,” whether marking its boundaries by community or clan affinities or by religious party affiliation (a Pharisee’s neighbors would be other Pharisees). Yet at its widest extent, the circle of “neighbors” was confined to Israel. The fact that Lev. 19:34 also requires Israelites to treat resident strangers like fellow Israelites seems to have been conveniently forgotten. BACK TO LUKE 10:29

STUDY NOTE FOR LUKE 10:30–37 The parable answers the question, “Who is my neighbor?” not the question concerning what one must do to be saved.

10:30 A man. In a parable allegedly told in response to a question about religious and demographic categories, it is striking that the victim is the only character in the story who is not identified. Jesus’ hearers may assume that the victim is Jewish, but Jesus does not say so. BACK TO LUKE 10:30

STUDY NOTE FOR LUKE 10:31 a priest was going down. Going “down” a road linking Jerusalem and Jericho may mean traveling away from Jerusalem and its temple. If so, the fictional priest may pass the unconscious victim on the other side of the road to avoid ceremonial defilement with a dead body (Num. 5:2), but he is not en route to serving in the temple. BACK TO LUKE 10:31

STUDY NOTE FOR LUKE 10:32 a Levite. Levites are grouped with non-Israelite sojourners, orphans, and widows as those who depended on Israel’s tithes for sustenance (Deut. 26:12, 13), so one might expect a Levite to feel compassion for a wounded victim, whatever his race or religion. BACK TO LUKE 10:32

STUDY NOTE FOR LUKE 10:33 But a Samaritan. Listeners would expect a priest and a Levite to be followed by a lay Israelite in an anti-clerical story. The Samaritan is totally unexpected, as is his kindness. Samaritans claimed to be descended from non-Israelites transplanted by Assyria after the fall of the northern kingdom, and their religion was a syncretistic amalgam of paganism with deference to the Lord and His law (2 Kin. 17:24–41). Jews regarded Samaritans as foreigners (17:16–18) and avoided sharing eating utensils with them (John 4:9). On Jewish lips, “Samaritan” was an insulting slur (John 8:48). For Jesus to make a Samaritan the parable’s hero to be emulated is shocking. BACK TO LUKE 10:33

STUDY NOTE FOR LUKE 10:34 Oil and wine are common medicinal remedies of this time and express the Samaritan’s compassion. BACK TO LUKE 10:34

STUDY NOTE FOR LUKE 10:35 two denarii. See note on Matt. 18:28. The coins would pay for the man’s board for several days. BACK TO LUKE 10:35

STUDY NOTE FOR LUKE 10:36 Which ... proved to be a neighbor. Jesus has reversed the lawyer’s question. The issue is not the limits on one’s obligation but the wide extent of one’s opportunity, to love the neighbor in need. BACK TO LUKE 10:36

STUDY NOTE FOR LUKE 10:38 a village. Bethany, about two miles (3.2 km) from Jerusalem (John 11:1). BACK TO LUKE 10:38

STUDY NOTE FOR LUKE 10:39 Since Martha welcomes Jesus and His disciples, she is probably the older sister who has primary responsibility for hospitality.

sat at the Lord’s feet and listened. Mary sits among disciples learning from a rabbi, a position that most scribes at the time would find unacceptable for a woman. Yet the only objection raised about Mary is her sister’s resentment that she is not sharing the serving of the meal. BACK TO LUKE 10:39

STUDY NOTE FOR LUKE 10:40, 41 Martha’s readiness to serve is laudable, but her distraction and anxiety signal an inner struggle arising from misplaced priorities. Her frustration finally erupts against Jesus, and she accuses Him of not caring about her plight (cf. the disciples’ desperate question amid the storm; Mark 4:38). BACK TO LUKE 10:40, 41

STUDY NOTE FOR LUKE 10:42 Mary knows that listening to Jesus is an extraordinary opportunity, to be given preference over other concerns (Mark 9:7). BACK TO LUKE 10:42

STUDY NOTES FOR LUKE 11

STUDY NOTE FOR LUKE 11:1 Lord, teach us to pray. Religious teachers in Jesus’ era were expected to teach their disciples how to pray. BACK TO LUKE 11:1

STUDY NOTE FOR LUKE 11:2–4 This form of the Lord’s Prayer differs slightly from that in Matt. 6:9–13, as does the context in which Jesus teaches it. In Matthew, the prayer is given in a sermon; here it is given in response to a request.

11:2 Father. This corresponds to the Aramaic abba, the usual word for addressing a father in the family. Although the OT speaks of God as Father, the consistency with which Jesus employed this title for God in His teaching (10:22) and His own prayers (10:21; 22:42) is quite distinctive within Judaism.

name. A name is representative of the person. The petition is that people will revere God and therefore treat the means of His self-revelation with utmost respect.

kingdom come. Jesus taught often about God’s kingdom, and the prayer asks that it be established. See theological note “Prayer.” BACK TO LUKE 11:2

STUDY NOTE FOR LUKE 11:4 forgive us ... for we ourselves forgive. Sinners need the forgiveness of sins each day. Refusing to forgive others reveals a heart that grossly underestimates the gravity of its own sin and need of God’s forgiveness. BACK TO LUKE 11:4

STUDY NOTE FOR LUKE 11:7 In a one-room house, the whole family slept on a raised platform, and if one got up, all would be disturbed. BACK TO LUKE 11:7

STUDY NOTE FOR LUKE 11:8 impudence. Or “persistence” (text note) or “desire to avoid shame.” The Gk. word (used only here in the NT) means “shamelessness,” but the sense intended by Jesus is unclear. Obviously, the point is that although friendship is not enough to make the sleepy neighbor rise and provide bread for his friend’s unexpected guest, something else will motivate the neighbor: either the friend’s shamelessly making a spectacle of himself at midnight, or the sleeping neighbor’s desire to avoid the social stigma of denying his friend the wherewithal to offer hospitality to the tardy traveler. BACK TO LUKE 11:8

STUDY NOTE FOR LUKE 11:9 Implicit in the analogy is a “how much more” argument: If a man’s reluctance can be overcome so that he responds to his friend’s plea, how much more should we expect God’s ready response when we ask, seek, and knock? BACK TO LUKE 11:9

STUDY NOTE FOR LUKE 11:11–13 What father among you. As fallen human fathers give their children good gifts, not harmful ones, so those who can call God “Father” (v. 2)—having come to know Him through the Son (10:22)—can confidently anticipate that He will give them only good gifts.

you ... who are evil. Universal sinfulness is presupposed, as is the evidence of common grace in a father’s instinctive and natural love for his children.

the Holy Spirit. In the version of Jesus’ teaching on prayer preserved by Matthew (7:11) the promise is generic: “good gifts.” Here, Jesus specifies the great gift that the Father will send in response to His children’s prayers (see Acts 1:4, 5, 14; 2:1–4). BACK TO LUKE 11:11

STUDY NOTE FOR LUKE 11:14, 15 Jesus’ enemies do not deny that He expelled demons, but they ascribe His power to Beelzebul, the name of a heathen god (2 Kin. 1:2; Matt. 10:25 note). BACK TO LUKE 11:14, 15

STUDY NOTE FOR LUKE 11:17, 18 Unity is strength; Satan is not so foolish as to cast out his own subordinates. BACK TO LUKE 11:17, 18

STUDY NOTE FOR LUKE 11:20 the finger of God. As in Ex. 8:19, this expression describes the work of God Himself; Matt. 12:28 reads “the Spirit of God.” Both statements bring out the truth that Jesus does not cast out demons by Beelzebul. The power of God the Spirit is at work in Him. This points to a further truth: in the coming of Jesus, the kingdom of God has come. The miracles He performs are evidence for those who have eyes to see that God is at work. BACK TO LUKE 11:20

STUDY NOTE FOR LUKE 11:21, 22 Satan is like a strong man in complete control of his house. But Jesus is stronger than Satan and overthrows him. This parable teaches that the kingdom of God is not simply a matter of helpful teaching; it comes with power to overcome Satan. BACK TO LUKE 11:21, 22

STUDY NOTE FOR LUKE 11:23 There can be no neutrality. The message of the kingdom brings the possibility of overcoming evil, and anyone who fails to embrace this message accepts the ways of evil. There is no middle course. For a complementary application of the same principle, see note on 9:49, 50. BACK TO LUKE 11:23

STUDY NOTE FOR LUKE 11:24–26 Jesus may be expanding the topic from demon possession only into a semi-parabolic warning against taking an exclusively negative strategy in combating sin and evil influences generally.

11:24 my house from which I came. The demon talks about the place he left as if he still owns it. BACK TO LUKE 11:24

STUDY NOTE FOR LUKE 11:25, 26 swept and put in order. The man has cleaned up his life but nothing more. His life is empty and therefore open to even greater influence by evil. Pursuing holiness only by divesting one’s life of sinful thoughts and actions creates a vacuum, which must be filled by the Father’s gift of the Holy Spirit or it will be filled by the devil (v. 13; see Eph. 3:14–17). BACK TO LUKE 11:25, 26

STUDY NOTE FOR LUKE 11:28 rather. Jesus does not deny that Mary was blessed (1:28–30, 42). He is saying that hearing and obeying God’s Word is more important than her biological connection to Him. BACK TO LUKE 11:28

STUDY NOTE FOR LUKE 11:29 a sign. Here Jesus responds to the demand for a “sign from heaven” (v. 16). Such a request could only have been motivated by unbelief, especially in view of the many demonstrations of messianic power already performed by Jesus (7:20–23). For Luke, Jesus’ very presence is a sign of God’s redemptive activity (2:34; 11:30). BACK TO LUKE 11:29

STUDY NOTE FOR LUKE 11:30 Just as Jonah’s spending three days inside the fish was a sign to the people of Nineveh, so Jesus’ resurrection after three days in the tomb will be a sign to the Jews of His day. BACK TO LUKE 11:30

STUDY NOTE FOR LUKE 11:31 The queen of the South. That is, the queen of Sheba (in southern Arabia) who made a long and difficult journey to hear Solomon (1 Kin. 10). BACK TO LUKE 11:31

STUDY NOTE FOR LUKE 11:32 men of Nineveh. The Ninevites who repented when Jonah preached (Jon. 3:6–10). In both cases, the argument is from the lesser to the greater. Gentiles responded positively to Solomon and to Jonah, but “this generation” of Israelites refuses to respond to “something greater” than Solomon and Jonah: the Son of God. As in the synagogue at Nazareth, Jesus contrasts Gentiles in the OT who had received God’s favor by faith to the unbelief among God’s covenant people Israel (4:24–27; cf. 7:9). BACK TO LUKE 11:32

STUDY NOTE FOR LUKE 11:34 the lamp of your body. When the eye is functioning correctly, the body receives the benefit of light (“is full of light”; cf. Ps. 18:28). The people seeking a sign do not need more light but better receptiveness to the light they already had. What God is doing in Jesus is plain enough. BACK TO LUKE 11:34

STUDY NOTE FOR LUKE 11:38 wash before dinner. Such washing is not for reasons of hygiene but for ceremonial purity. Although the law of Moses prescribed washing in preparation for rituals at the sanctuary (tabernacle, and later temple), rabbinic tradition extended the requirement to everyday life, since Israel is to be a “kingdom of priests” (Ex. 19:6). BACK TO LUKE 11:38

STUDY NOTE FOR LUKE 11:39, 40 Pharisees were scrupulous about the rules for outward ceremonial cleanness. Yet people could keep them all and still be defiled inwardly. BACK TO LUKE 11:39, 40

STUDY NOTE FOR LUKE 11:41 give as alms ... within. Lit. “give the inner things as alms.” Jesus is saying that there must be a right inner attitude when one gives to the poor, and when the inside is right, all is clean (Matt. 6:1–4). BACK TO LUKE 11:41

STUDY NOTE FOR LUKE 11:42 woe. See note on 6:24–26.

tithe. Tithing was intended as a joyful and thankful offering expressing love for God, but the Pharisees, by counting up stalks of mint and the like, had turned it into a burdensome duty. The law of Moses required that farmers tithe on produce and animals; consumers of these farm goods were not so required. Precision in tithing spices may have expressed a suspicion that those who grew them, unlike the conscientious Pharisees, had been lax in keeping this law (18:12).

justice and the love of God. These are preeminent among all the law’s commands, as discussions of the greatest commandment and its secondary companion show (10:27, 28; cf. Mic. 6:8). BACK TO LUKE 11:42

STUDY NOTE FOR LUKE 11:43 greetings. Elaborate salutations that showed the recipients to be important people. BACK TO LUKE 11:43

STUDY NOTE FOR LUKE 11:44 unmarked graves. Touching a grave made a person ceremonially defiled (Num. 19:16), so graves were whitewashed to warn people. An unmarked grave was a hidden source of ritual impurity. BACK TO LUKE 11:44

STUDY NOTE FOR LUKE 11:45 lawyers. Many but not all of the scholars who pored over the law of Moses belonged to the party of the Pharisees. Their superior knowledge of Scripture promoted their own and others’ assumption that their relationship to God was better than that of ordinary Jews who worked in other occupations. See note on 10:25. BACK TO LUKE 11:45

STUDY NOTE FOR LUKE 11:46 burdens hard to bear. The legal experts added to the law many regulations meant to ensure that the law itself would not be broken, envisioned as “a fence around the law.” But these additional requirements imposed a heavy burden, compounding the weight of the law’s demands, which were already beyond the capacity of fallen humanity to keep. BACK TO LUKE 11:46

STUDY NOTE FOR LUKE 11:47 tombs of the prophets. They saw themselves as honoring those great men of God, but building tombs could not hide their complicity with prior generations who had killed them (v. 48). BACK TO LUKE 11:47

STUDY NOTE FOR LUKE 11:49 I will send ... persecute. The source of the quotation has not been discovered, although the thought resembles the summary of Judah’s treatment of prophets in 2 Chr. 36:15, 16. Jesus Himself may be saying that this is the way God’s wisdom works out. Cf. 20:9–18. BACK TO LUKE 11:49

STUDY NOTE FOR LUKE 11:50, 51 Jesus’ own generation is guilty, for in rejecting Jesus, it rejects the prophets who spoke of Him (Acts 7:51–53). Thus, these people share in the guilt for the deaths of righteous men. Abel was the first person murdered (Gen. 4:8), and Zechariah’s murder is the last mentioned in the OT, in the order of the Hb. canon (2 Chr. 24:21, 22; cf. Matt. 23:35 note). BACK TO LUKE 11:50, 51

STUDY NOTE FOR LUKE 11:52 taken away the key of knowledge. Through their traditional interpretation of the law, the “lawyers” had made it impossible for ordinary people to understand the true meaning of the law. The Pharisees and lawyers themselves also used their traditions to evade the demands of the law (cf. Mark 7:5–13). BACK TO LUKE 11:52

STUDY NOTES FOR LUKE 12

STUDY NOTE FOR LUKE 12:1 thousands. The word strictly means “ten thousands” but was used generally of any large number. Jesus’ teaching is addressed primarily to His disciples, though the crowds would also hear and profit.

leaven. People in the first century were familiar with the way a little leaven slowly permeates and transforms a large mass of dough. Jesus elsewhere uses the figure of leaven to illustrate the hidden spread of God’s kingdom (13:21), but here it describes the negative influence of the Pharisees’ hypocritical example (Mark 8:15 note). In this case, the association of leaven with defilement, implied in the requirement to remove leavened foods from homes during the Feast of Unleavened Bread (Ex. 12:15–20; 1 Cor. 5:6–8), intensifies Jesus’ imagery. BACK TO LUKE 12:1

STUDY NOTE FOR LUKE 12:2, 3 On judgment day, everything will be brought into the open; all hypocrisy will be unmasked. BACK TO LUKE 12:2

12:3 private rooms. Mud brick walls could be dug through, so storerooms for valuables were kept well away from outside walls (and therefore secret). 3

STUDY NOTE FOR LUKE 12:5 authority to cast into hell. Only God, the supreme judge of all, has this power. The word translated “hell” here is Gehenna, the place of final punishment. Gehenna derives from Hb. words meaning “valley of Hinnom,” a ravine outside Jerusalem’s southern wall where children had been burned as offerings to Molech (2 Kin. 23:10) and where corpses had been thrown during Babylon’s siege of the city in fulfillment of the covenant curse (Jer. 7:30–34; Deut. 28:26;Matt. 5:22 note). BACK TO LUKE 12:5

STUDY NOTE FOR LUKE 12:6 five sparrows sold for two pennies. The penny is the assarion, a coin equal to one-sixteenth of a denarius (a typical day’s wage). Although five sparrows are worth about an hour’s pay, God remembers them all. BACK TO LUKE 12:6

STUDY NOTE FOR LUKE 12:7 Fear not. Reverential fear of God can set one free from paralyzing fear of the harm that human enemies can inflict, when one recognizes that only He can ultimately inflict destruction and that He who values even sparrows values His human children far more. BACK TO LUKE 12:7

STUDY NOTE FOR LUKE 12:10 Blasphemy against the Holy Spirit attributes to Satan the work of the Holy Spirit through Christ in the face of overwhelming evidence to the contrary. Such deliberate rejection of the truth is a decisive rejection of the One (the Holy Spirit) who can bring a person to repentance and faith; such intentional and defiant sin makes forgiveness impossible. See theological note “The Unforgivable Sin” on p. 1739. BACK TO LUKE 12:10

STUDY NOTE FOR LUKE 12:12 the Holy Spirit will teach you. Acts records fulfillments of this promise, when Peter (with John) is “filled with the Holy Spirit” to testify about Jesus to the Sanhedrin (Acts 4:8) and when the whole church, in response to the Sanhedrin’s threats, prays for boldness to speak God’s word with boldness (4:29–31). BACK TO LUKE 12:12

STUDY NOTE FOR LUKE 12:13 The rule for inheritance is given in Deut. 21:17, specifying that the firstborn son receive twice the allotment of his younger brothers. Cases in dispute were often settled by rabbis, but Jesus refuses to be drawn into such legal haggling. Whether this man has actually been defrauded by an older brother or simply wants Jesus to render a decision in his favor, Jesus perceives behind his request a covetous heart that idolizes possessions as defining one’s very identity (v. 15). BACK TO LUKE 12:13

STUDY NOTE FOR LUKE 12:19 relax, eat, drink, be merry. Ironically but not surprisingly, both this farmer’s blind complacency in present luxuries and others’ bleak despair, devoid of future hope (Is. 22:12–14; 1 Cor. 15:32), evoke the same self-indulgent response (cf. Luke 16:19–31). BACK TO LUKE 12:19

STUDY NOTE FOR LUKE 12:20 Fool. The farmer’s plan to conserve his abundant harvest seems prudent and wise, like the counsel that Joseph gave Egypt’s Pharaoh (Gen. 41:33–36; Prov. 6:6–8). Yet he displays shortsighted folly by resting his sense of security on material resources. He forgets his accountability to God, who alone sustains life, imposes death and casts idolaters into hell (v. 8). BACK TO LUKE 12:20

STUDY NOTE FOR LUKE 12:21 rich toward God. Amassing wealth toward God entails generosity toward the poor (14:12–14; 16:1–13, 19–31). Expressing faith in this way is “laying up treasures in heaven” (Matt. 6:19–21). BACK TO LUKE 12:21

STUDY NOTE FOR LUKE 12:22–34 Jesus provides four weighty arguments against anxiety: (1) Concern for worldly goods is foolish because life itself is more important than what sustains it (v. 23). (2) God will take care of His own, just as He cares for the birds of the air (v. 24). (3) Anxiety accomplishes nothing (vv. 25, 26). (4) As heirs of the inexhaustible riches of the kingdom of God, believers should not worry about earthly details (vv. 32, 33). Jesus calls His followers to order their priorities correctly by focusing their hearts on the kingdom (vv. 31, 34). BACK TO LUKE 12:22

STUDY NOTE FOR LUKE 12:25 a single hour to his span of life. As the text note implies, this seems to be a mixed metaphor: a single cubit (a linear measure) to his lifespan (a temporal measure). Although the word rendered “span of life” can refer to physical height (as in 2:52), Jesus’ point, that anxiety cannot make even a negligible change, is better illustrated by the contrast of an hour to a lifespan of seven or eight decades than by the contrast between a cubit (18 inches [0.46 m]) to a man’s height (perhaps six feet [1.8 m]). BACK TO LUKE 12:25

STUDY NOTE FOR LUKE 12:27 Solomon. Solomon is known for his wealth and splendor (1 Kin. 3:13; 4:20–28). BACK TO LUKE 12:27

STUDY NOTE FOR LUKE 12:31 seek his kingdom. The disciples are already in the kingdom. Therefore, they should concentrate their energies on the interests of that kingdom. BACK TO LUKE 12:31

STUDY NOTE FOR LUKE 12:33 Sell your possessions, and give to the needy. Central to this verse is the contrast between earthly goods, which are perishable and a source of anxiety, and the treasures of the kingdom of God, which are a lasting source of peace. Some of Jesus’ followers have at least moderate wealth (10:38; John 19:27; cf. 1 Tim. 6:17–19), and He is not demanding that all His disciples be poor. But they must be generous and not set their hearts on earthly possessions (v. 34), as is seen in the attitude and practice of the apostolic churches (Acts 2:45; 4:32–37; 2 Cor. 8:1–5). BACK TO LUKE 12:33

STUDY NOTE FOR LUKE 12:35 dressed for action. That is, to be ready for service. Long robes hindered free movement and were kept above the knees with a belt when necessary. Israelites were to eat the first Passover meal with robes tucked into their belts and sandals on their feet, ready to leave Egypt the next morning (Ex. 12:11). BACK TO LUKE 12:35

STUDY NOTE FOR LUKE 12:36 open the door to him at once. The return of the Son of Man is certain, but its timing is unpredictable (v. 40), so His servants must be alert to welcome Him whenever He knocks. In His letter to the church at Laodicea, the risen Christ invokes this imagery: by His word the master of the house is knocking, and the servant who hears and responds readily will enjoy His table fellowship (Rev. 3:20). BACK TO LUKE 12:36

STUDY NOTE FOR LUKE 12:37 dress himself. This is a reversal of roles: the master takes the place of the servant (17:7–10; cf. 22:27), as Jesus will do by washing his disciples’ feet (John 13:1–15). BACK TO LUKE 12:37

STUDY NOTE FOR LUKE 12:38 second watch, or ... third. The Jews divided the night into three watches (Judg. 7:19) and the Romans into four. Jesus uses the Jewish division here. These servants watch for their master throughout the night. BACK TO LUKE 12:38

STUDY NOTE FOR LUKE 12:41 for us or for all. In answer to Peter’s question, Jesus tells a further parable that shows that the principle of a servant’s readiness for his master’s return (vv. 35–40) applies especially to apostles and other church leaders, who have special authority and therefore heightened accountability to the church’s divine owner for their stewardship (vv. 47, 48; see Acts 20:28–31; 1 Cor. 4:1, 2). BACK TO LUKE 12:41

STUDY NOTE FOR LUKE 12:42 faithful and wise manager. The manager (or steward) was a slave put in charge of the whole estate by the owner (16:1; Gen. 39:4–6; 41:39–44). The owner was free from the burden of administration, and the manager had virtually universal authority over fellow servants and the owner’s property. BACK TO LUKE 12:42

STUDY NOTE FOR LUKE 12:44 all his possessions. The reward of faithful service is the opportunity to perform higher service (19:11–18). BACK TO LUKE 12:44

STUDY NOTE FOR LUKE 12:45, 46 The punishment will be severe for those who treat the Son of Man’s apparent delay as pretext to abuse their authority or to become self-indulgent with God’s resources. BACK TO LUKE 12:45, 46

STUDY NOTE FOR LUKE 12:47, 48 People are punished for failing to do right as well as for doing wrong. Ignorance can be blameworthy when there is opportunity to know what is required. God makes His people’s duty plain (Rom. 1:20; 2:14, 15).

much will be required. Just as towns that witnessed Jesus’ miracles were more culpable for their unbelief than notoriously wicked OT cities (10:13, 14), so those who have received more instruction (such as the apostles and the church’s teachers generally) deserve greater punishment should they fail to do the master’s will (v. 41 note). BACK TO LUKE 12:47, 48

STUDY NOTE FOR LUKE 12:49 fire. The fire of judgment. BACK TO LUKE 12:49

STUDY NOTE FOR LUKE 12:50 baptism. Jesus’ death is also a baptism, another image that points to death (Mark 10:38, 39), as the floodwaters of Noah’s day destroyed the wicked and Egypt’s hosts perished in the waters of the Red Sea. Liturgically, Christian baptism symbolizes death to an old way of life and rising to a new way (Rom. 6:3–11; Col. 2:11, 12). Jesus accepts His death as the divine plan for bringing salvation to sinners.

accomplished. On the cross, Jesus speaks of the completion of His work (John 19:30). BACK TO LUKE 12:50

STUDY NOTE FOR LUKE 12:51–53 As Simeon (2:34, 35) and John the Baptist (3:16, 17) anticipated, Jesus’ coming precipitates a winnowing of believers from unbelievers in Israel, and the division often cuts across family ties, as the gospel continues to do in each generation. BACK TO LUKE 12:51

STUDY NOTE FOR LUKE 12:54–56 The people can discern that a west wind (from the Mediterranean) means rain and a south wind (from the desert) means heat. But they do not discern what God is doing in their midst. BACK TO LUKE 12:54

STUDY NOTE FOR LUKE 12:57–59 In legal matters, anyone with a weak defense does well to secure an out-of-court settlement before the case comes to trial. Sinners should be reconciled to God now; they will perish if they wait until judgment day. BACK TO LUKE 12:57

STUDY NOTES FOR LUKE 13

STUDY NOTE FOR LUKE 13:1 Pilate. To kill people in the act of worship is a grave offense. This incident, not recorded elsewhere, and similar acts of violence recorded by other first-century historians contributed to Pilate’s reputation for cruelty. BACK TO LUKE 13:1

STUDY NOTE FOR LUKE 13:2 Disaster is commonly held to be the result of extraordinary wickedness (John 9:1, 2; cf. Job 4:7–9; Ps. 73:2–14), but Jesus denies that one may deduce from this disastrous event that these Galileans were more sinful than others. BACK TO LUKE 13:2

STUDY NOTE FOR LUKE 13:3–5 all likewise perish. All are sinners, so Jesus calls on His hearers to repent—otherwise they will perish. The Galileans and those crushed by the Siloam tower had no time to repent at the time of their deaths, and Jesus’ unrepentant hearers might also face deaths that will give them no time to prepare. See theological note “Repentance” on p. 1964. BACK TO LUKE 13:3

STUDY NOTE FOR LUKE 13:4 Siloam. This incident is unknown to us apart from this passage. The tower was probably on Jerusalem’s southern wall, near the pool of Siloam (John 9:7). BACK TO LUKE 13:4

STUDY NOTE FOR LUKE 13:6–9 a fig tree planted in his vineyard. In the OT prophets, both the fig tree and the vineyard are symbols of Israel (Hos. 9:10; Jer. 8:13; 24:1–10; Is. 5:1–7). A vineyard was fertile soil for a fig tree, and “three years” points to an established tree. It is unlikely that it would ever bear fruit, but its owner gives it one more chance. In His later parable of the wicked tenants, Jesus implies that He, the “beloved son,” has come as God’s final messenger to claim the fruit of the Lord’s vineyard from those who have mistreated servants (prophets) sent previously (Luke 20:9–18). That God does not punish sinners immediately does not mean that He approves of their sin. Rather, His patience shows that He is merciful, and that they should repent while there is time. BACK TO LUKE 13:6

STUDY NOTE FOR LUKE 13:10 on the Sabbath. The right use of the Sabbath is a continuing dispute between Jesus and His enemies (6:1–11; 14:1–6). BACK TO LUKE 13:10

STUDY NOTE FOR LUKE 13:11–13 The woman does not ask for healing. Jesus takes the initiative.

13:11 a disabling spirit ... She was bent over. Although the Gospels distinguish physical diseases from demon possession (Mark 1:32, 33), they also attribute a variety of physical symptoms to the dominating influence of evil spirits (Luke 8:29; 9:39–42; 11:14). As her contorted physical posture has visibly displayed her spiritual bondage for eighteen years, Jesus now releases her from “this bond” (v. 16). BACK TO LUKE 13:11

STUDY NOTE FOR LUKE 13:13 glorified God. The natural response from those who have experienced or witnessed Jesus’ miracles (5:26; 7:16; cf. 4:15). The people will join her joyful praise (v. 17). BACK TO LUKE 13:13

STUDY NOTE FOR LUKE 13:14 ruler of the synagogue. See note on 8:41.

Come on those days and be healed. Since the woman’s condition has lasted eighteen years, it is clearly not life threatening, and her release could be postponed to an ordinary weekday on which work could be done. Jesus, however, contends that release from bondage is especially fitting on the Sabbath (vv. 15, 16). BACK TO LUKE 13:14

STUDY NOTE FOR LUKE 13:15 hypocrites. The Jews released and watered their animals on the Sabbath as on other days, but this ruler of the synagogue objects to Jesus’ act of compassion for this woman. BACK TO LUKE 13:15

STUDY NOTE FOR LUKE 13:16 daughter of Abraham. This woman alone is identified by this title in the Bible (cf. 19:9). Jesus stresses her privilege as a member of God’s covenant community (Gal. 3:26–29), perhaps alluding to God’s promise to Abraham that his descendants would be freed after centuries of bondage (Gen. 15:12–14).

loosed from this bond. Jesus uses the same Gk. word to refer to the untying of an ox or a donkey to water it and the loosing of the woman from bondage to the evil spirit. Since the Sabbath commemorates not only God’s creation week (Ex. 20:11) but also Israel’s release from slavery (Deut. 5:15), the Sabbath is the perfect day to liberate Abraham’s daughters. BACK TO LUKE 13:16

STUDY NOTE FOR LUKE 13:17 his adversaries were put to shame. Jesus’ exposure of His critics’ double standard and His reasoning from the true significance of the Sabbath are unanswerable (14:6). BACK TO LUKE 13:17

STUDY NOTE FOR LUKE 13:18–21 The brief parables of the mustard seed and the leaven, which illustrate the imperceptible but irrepressible growth of God’s kingdom, are gathered by Matthew (ch. 13) and Mark (ch. 4) with other parables. Their placement here in Luke’s gospel underscores the urgency of entering the kingdom immediately through the “narrow door” of repentant faith (vv. 22–30), though many (such as the synagogue ruler; v. 14) will not notice the signs that the kingdom has come. BACK TO LUKE 13:18

STUDY NOTE FOR LUKE 13:21 three measures. A large amount; in Greek, three sata (Hb. seah), equivalent to about three-fifths of a bushel (22 liters). Alsothe amount used by Sarah (Gen. 18:6). BACK TO LUKE 13:21

STUDY NOTE FOR LUKE 13:22 See note on 9:51. Luke presents Jesus as making unhurried progress toward Jerusalem where the climax will be reached. On the way He continues to serve the people. BACK TO LUKE 13:22

STUDY NOTE FOR LUKE 13:23 few. The Jews in Jesus’ day generally agree that all Israel (except for a few especially sinful people) would be in the number of the saved. This questioner senses that Jesus is drawing distinctions among the descendants of Abraham and Israel (2:34, 35; 3:17; 9:23–27) and that entrance into God’s kingdom will entail a personal commitment to Jesus that many will find too costly. BACK TO LUKE 13:23

STUDY NOTE FOR LUKE 13:24 Strive. This does not mean that salvation is by works; it is a strong way of saying that people must be in earnest about salvation because the opportunity to receive it will not last indefinitely.

narrow door. Jesus does not say what the narrow door is, but clearly He is speaking of the way to salvation. BACK TO LUKE 13:24

STUDY NOTE FOR LUKE 13:25 shut the door. There is a time limit to the offer of salvation; it must be accepted while the offer is present.

I do not know where you come from. Cf. Matt. 7:23; 25:12. BACK TO LUKE 13:25

STUDY NOTE FOR LUKE 13:26, 27 To have social fellowship with Jesus and to hear His teaching are not enough. In fact, to witness His miracles and hear His words without responding in faith actually compounds people’s guilt (10:13–15). BACK TO LUKE 13:26, 27

STUDY NOTE FOR LUKE 13:28 weeping and gnashing. There will be weeping in grief and gnashing of teeth in anger as they see the patriarchs and prophets, with whom Israelites had always identified, blissfully enjoying God’s kingdom blessings while they themselves are thrown out. BACK TO LUKE 13:28

STUDY NOTE FOR LUKE 13:29 east ... south. As many who pride themselves on their covenant status as Abraham’s children will be excluded through unbelief, Gentiles from all nations will be included at God’s banqueting table through faith, fulfilling the Abrahamic covenant (Gen. 12:1–3). Jesus will soon tell a parable in which guests invited to a banquet make excuses when the feast is ready, while outcasts from city streets and the countryside are welcomed to God’s table (Luke 14:15–24; cf. 16:19–31).

recline. This imagery of the messianic banquet describes the great joy there will be in the kingdom (14:15; Rev. 19:9). There will be a complete reversal of many ideas strongly held among humankind (v. 30). BACK TO LUKE 13:29

STUDY NOTE FOR LUKE 13:31 Get away from here. Jesus may be in Perea where Herod is ruling. The Pharisees prefer to see Him in Judea where they have more influence, but Jesus will not succumb to fear or let threats from human rulers divert Him from the agenda assigned by the Father. BACK TO LUKE 13:31

STUDY NOTE FOR LUKE 13:32 that fox. The Jews used the metaphor of a fox to mean worthless and sly. Jesus is unmoved by Herod’s threats and says He will continue with His ministry. There is a limit to the remaining time of His ministry on earth, as the reference to the third day shows. BACK TO LUKE 13:32

STUDY NOTE FOR LUKE 13:33 must. There is a compelling divine necessity to what Jesus is doing (9:22; 24:26, 44–49). Notice also the further reference to the certainty that Jerusalem is the place where He will die (cf. 9:31). BACK TO LUKE 13:33

STUDY NOTE FOR LUKE 13:34, 35 This lament over the city is probably uttered as Jesus reaches the city (Matt. 23:37, 38) and is included here by Luke because of its relevance to what Jesus has just said.

13:34 How often. Jesus must have been in Jerusalem more often than the Synoptic Gospels explicitly report; the gospel of John records several visits.

as a hen gathers her brood. Although rejection and treachery await Him in Israel’s capital, in compassion Jesus stands ready to place Himself between an unwilling people and their coming destruction. The psalmists portray God’s providential care in the imagery of protective wings (Pss. 61:4; 91:4). See note on Matt. 23:37–39. BACK TO LUKE 13:34

13:35 your house. This may mean the temple or the city as a whole. Both were destroyed by Roman forces in A.D. 70.

until you say, “Blessed is he.” Crowds would greet Jesus with this blessing from Ps. 118:26 at His triumphal entry (19:38), but here Jesus is looking beyond His death and resurrection. Some interpret this as a promise of an end-time conversion of the Jews (Rom. 11:25–32 and note), but the context may point more to the judgment of national Israel and the extension of the promises to spiritual Israel, made up of Gentiles as well as Jews (vv. 27–29). See Rom. 9–11 and notes. BACK TO LUKE 13:35

STUDY NOTES FOR LUKE 14

STUDY NOTE FOR LUKE 14:1 watching him carefully. Evidently to detect any violation of Sabbath observance. BACK TO LUKE 14:1

STUDY NOTE FOR LUKE 14:2 dropsy. A disease in which fluid collects in the cavities of the body (mentioned only here in the NT). BACK TO LUKE 14:2

STUDY NOTE FOR LUKE 14:3 Jesus responded. Although the lawyers and Pharisees (perhaps including His host) are watching and not speaking, Jesus reads their minds and hearts and again takes the initiative to challenge their restrictive view of the Sabbath (6:6–11; cf. 5:22).

Is it lawful. The law of Moses does not forbid healing on the Sabbath, but the “traditions of the elders” (Mark 2:16 note) prohibit medical treatment unless the condition was life threatening. BACK TO LUKE 14:3

STUDY NOTE FOR LUKE 14:5 a son or an ox. The Jews will pull a child or an animal out of a well on the Sabbath, though technically this is work. Their acts in an emergency show that deeds of mercy are lawful on the Sabbath and that Jesus has performed a deed of mercy. BACK TO LUKE 14:5

STUDY NOTE FOR LUKE 14:10 Jesus is not offering a self-serving strategy for achieving recognition by feigning self-deprecation. He is advocating genuine humility that waits for eschatological vindication in dependence on God’s gracious gift, as v. 11 shows (cf. 18:14; Matt. 23:12). BACK TO LUKE 14:10

STUDY NOTE FOR LUKE 14:13, 14 invite the poor, the crippled, the lame, the blind ... they cannot repay you. As guests must renounce self-interest in selecting seating at the banquet table, so the host must renounce self-interest by welcoming outcasts whose presence will not bring him social or financial benefit. Ancient biblical wisdom assured those who loaned to the poor that God Himself would repay their investment (Prov. 19:17). In the banqueting parable that follows, Jesus portrays God Himself as welcoming “the poor and crippled and blind and lame” to dine at His kingdom banquet (Luke 14:21). BACK TO LUKE 14:13, 14

STUDY NOTE FOR LUKE 14:15 Blessed is everyone who. This pious and conventional utterance, perhaps meant to change the subject, is evoked by Jesus’ mention of “the resurrection of the just” (v. 14) and expresses the sentiment that the kingdom of God belongs to a comfortably distant future. Jesus’ parable of the great banquet dramatizes the reality that God’s invitation into His kingdom celebration is going out in the present, and no pretext for declining His urgent summons is an acceptable excuse. BACK TO LUKE 14:15

STUDY NOTE FOR LUKE 14:16, 17 everything is now ready. Evidently those invited accepted the invitation; none is said to have declined. A second invitation on the banquet day itself, when the food is ready, is customary (cf. Esth. 5:8; 6:14). BACK TO LUKE 14:16, 17

STUDY NOTE FOR LUKE 14:18–20 The excuses are transparently dishonest. No one buys a field or oxen without prior inspection, and if anyone did, there is no hurry—the field and the oxen will be there tomorrow. The man who had married might cite Deut. 24:5, but that freed a man from military service, not social contacts. Even within Israel, which received God’s first invitation through the OT Scriptures, those who value commerce or family more than Jesus’ call to commune with Him (vv. 25–33) will be displaced by those who know their need and heed His summons. BACK TO LUKE 14:18

STUDY NOTE FOR LUKE 14:21–24 This parable is a prophecy of the extension of the gospel to those the Pharisees thought unworthy. The “poor and crippled and blind and lame” (v. 21; cf. v. 13) represent the despised Jews who are not able to observe the traditional laws of ritual purity (sometimes called “the people of the land”), while those outside the city along the “highways and hedges” (v. 23) represent the Gentiles. The parable concludes with a warning to the elite of Israel who reject the Messiah that they will not be given a second chance. BACK TO LUKE 14:21

STUDY NOTE FOR LUKE 14:26 hate. In contrast to rabbinic tradition, which permits hatred of one’s enemies (particularly Gentiles outside the covenant), Jesus calls His followers to love their enemies (Matt. 5:43–46). Clearly, then, He is not demanding that we hate our family members in the conventional sense of hatred. Rather, through this shocking hyperbole, He teaches that being His disciple means loving Him so unreservedly that all other loves seem to be hatred by comparison. BACK TO LUKE 14:26

STUDY NOTE FOR LUKE 14:27 bear his own cross. The implement of violent death, representing utter renunciation of one’s rights and life itself in the cause of God’s kingdom (v. 33). See note on 9:23–25. BACK TO LUKE 14:27

STUDY NOTE FOR LUKE 14:28 Calculating the cost is important before undertaking any serious project. The “tower” could be a watchtower or a farm building. That one must “sit down” points to a careful and unhurried process. BACK TO LUKE 14:28

STUDY NOTE FOR LUKE 14:34 Salt. A flavoring agent and a preservative. The salt in use at this time is far from pure, and it is possible for the sodium chloride to leach out of it, leaving a residue that is useless. Just as salt devoid of its distinctive taste is worthless, so a would-be disciple who evades Jesus’ demand of utter self-renunciation—the distinctive hallmark of allegiance to Him (v. 33)—is of no use in His kingdom. BACK TO LUKE 14:34

STUDY NOTES FOR LUKE 15

STUDY NOTE FOR LUKE 15:1 tax collectors. See note on 3:12. Jesus regularly associates with tax collectors and other noteworthy violators of God’s law, seeing such outreach as intrinsic to His mission from the Father (5:27–32; 7:29, 34; 19:2–10) and offering them God’s forgiveness (18:9–14; cf. 7:28, 29).

sinners. The immoral or those who followed occupations that the scribes held to be incompatible with keeping God’s law. A rabbinic opinion stated that “one must not associate with an ungodly man,” and the rabbis would not even teach such a person. Notice that ch. 14 ends with “let him hear,” and ch. 15 begins with these “sinners” gathering around to hear Jesus. BACK TO LUKE 15:1

STUDY NOTE FOR LUKE 15:3 this parable. Although Jesus tells three stories of lost things (sheep, coin, son/brother), Luke introduces them with the singular “parable.” It is implied that the first two establish a general principle (when the lost is found, joyful celebration ensues) as backdrop to the third, in which the older brother (like the Pharisees and scribes) refuses to enter into the joy befitting the recovery of what has been lost. The rabbis taught that God would welcome a penitent sinner, but the first two parables teach that through Jesus, God is seeking out sinners.

15:3–7 Through Ezekiel, the Lord promised to come and fulfill the shepherding responsibilities that Israel’s shepherds (both the kings and priests in Ezekiel’s day and the scribes now criticizing Jesus) had neglected: “I will seek the lost, and I will bring back the strayed” (Ezek. 34:16). In a different setting, Jesus uses the same parable to call leaders of His church to be proactive in protecting and retrieving members who go astray (Matt. 18:10–14). BACK TO LUKE 15:3

STUDY NOTE FOR LUKE 15:8 silver coins. The Gk. drachma (occurs only here in the NT) is equivalent to the Roman denarius, about a day’s wage for a laborer. The ten coins may have been the woman’s life savings, or they may have been strung together as a headdress.

light a lamp. Houses had no windows or perhaps small ones, so a lamp was needed even in the daytime. BACK TO LUKE 15:8

STUDY NOTE FOR LUKE 15:11–32 The parable of the prodigal son could be called the “parable of the welcoming father.” While the repentance of the son is important to the parable, the father’s willingness to forgive, and his unexpected actions (v. 20 note, vv. 22, 23) are a striking illustration of the fatherly love of God for wayward human beings. Unlike His illustrations of the lost sheep and lost coin, Jesus extends this parable to include the older brother’s self-righteous refusal to celebrate the finding of the lost, just as the Pharisees and scribes resent Jesus’ mission from His Father to seek sinners and bring them into God’s family.

15:11, 12 According to the Mosaic law, the firstborn son is entitled to two-thirds of his father’s property (Deut. 21:17). Sometimes the father gives the rights to the property (which means that he could not dispose of it himself, though the son can sell it) and retains the income (if the son were to sell the property, the buyer would be unable to take possession until the father’s death). But to give a portion of the property to one of the sons before the father’s death would be unusual, and for a son to request it would be highly insulting to the father. BACK TO LUKE 15:11, 12

STUDY NOTE FOR LUKE 15:15 Swine are unclean (Lev. 11:7). Since no conscientious Jew would take this job willingly, the son’s willingness to do such work represents his indifference to God’s holiness, his utter desperation, or both. BACK TO LUKE 15:15

STUDY NOTE FOR LUKE 15:20 The father is apparently watching intently for his son’s return. It is undignified for an older man to lift up his robes and run. BACK TO LUKE 15:20

STUDY NOTE FOR LUKE 15:22, 23 The father’s actions indicate complete forgiveness and restoration of relationship. In his joy, he apparently interrupts the son’s rehearsed apology (vv. 18, 19, 21). The “best robe” is a mark of distinction, and the ring signifies authority (Gen. 41:42; Esth. 3:10; 8:2). Because slaves do not wear shoes, the shoes point to the status of a free man. The fattened calf is reserved for special occasions. BACK TO LUKE 15:22, 23

STUDY NOTE FOR LUKE 15:25 The older son’s attitude illustrates the judgmental spirit of the Pharisees who are offended at Jesus’ welcome of “sinners” (vv. 1–3). BACK TO LUKE 15:25

STUDY NOTE FOR LUKE 15:28 refused to go in. The older brother’s refusal to participate in the father’s joyful feast, no less than the younger brother’s demand for his inheritance and departure to a distant country and dissolute life, insults the father’s honor and reputation. As with the younger son (v. 20), the father again takes the initiative in restoring the relationship, leaving his house a second time to heal the alienation that had distanced the older, obedient (as he saw himself) son from the father’s celebration. The parable as a whole points to the sovereign love of God, who actively seeks out unworthy sinners who do not seek Him (19:10). BACK TO LUKE 15:28

STUDY NOTE FOR LUKE 15:29 served you. The older brother views his relationship with the father as that of a slave who deserves reward for meritorious behavior. As the father’s loving response to the undeserving younger son shows, salvation is not a reward for good works but entirely the gracious gift of God (Eph. 2:8, 9). BACK TO LUKE 15:29

STUDY NOTE FOR LUKE 15:31 all that is mine is yours. Within the framework of the parable, the property settlement remains unchanged. The attitude of the older son (v. 29 note) has caused him to lose sight of the relationship he does have with his father. Jesus is not implying, however, that those who share the older brother’s resentment over divine grace to the unworthy can nonetheless be reassured that they are God’s heirs. Such resentment puts one in danger of becoming like those in Jesus’ day who cannot recognize the grace of the Lord. BACK TO LUKE 15:31

STUDY NOTE FOR LUKE 15:32 was dead, and is alive; he was lost, and is found. The motif of fitting celebration when the lost is found ties the three stories together (vv. 6, 7, 9, 10, 23, 24). Jesus ends the parable without revealing the old brother’s response to his father’s appeal, confronting his critics with how they will respond to God’s lavish grace toward the undeserving. BACK TO LUKE 15:32

STUDY NOTES FOR LUKE 16

STUDY NOTE FOR LUKE 16:1 manager. The man who runs the estate, freeing the owner from being involved in every detail (cf. Gen. 39:5, 6). Because he is not closely supervised, he can easily be careless, lazy, or dishonest. BACK TO LUKE 16:1

STUDY NOTE FOR LUKE 16:6 The manager may have shrewdly deprived his master of funds legally owed him by debtors as he prepared the financial records for a final audit. But Jews are forbidden to take usury, and one way around the regulation is to overcharge. The first debtor might have borrowed four hundred gallons of oil and had the bill made out for eight hundred, the extra being the equivalent of a high rate of interest. By reducing the amount of interest the debtor owed, the manager would have obliged the debtor to assist him personally (v. 4) without diminishing the principal owed to his own master. BACK TO LUKE 16:6

STUDY NOTE FOR LUKE 16:8 With the original bills destroyed, the owner is in an awkward position. He cannot establish his claim to the full amount, which includes the interest. He praises the shrewdness of his manager, acknowledging that he has been outwitted. Jesus uses the parable to illustrate that worldly people often use what they have to further worldly ends more strategically than people of the light do to further the quite different aims of God’s kingdom. BACK TO LUKE 16:8

STUDY NOTE FOR LUKE 16:9 Jesus’ disciples are to use what wealth they have not for selfish purposes but to “make friends.” Generosity to the poor is probably in view here, since God Himself will repay those who relieve the needy (14:13, 14; Prov. 19:17).

receive you. The text does not explicitly specify who is doing the receiving. Possibilities include the poor who have been helped in this life, or, more likely, God Himself. In either case, salvation by works is not being taught (15:29 note). The loving help given to others in this life is a fruit of faith and a sign of genuine discipleship and salvation already enjoyed rather than a meritorious ground of salvation. BACK TO LUKE 16:9

STUDY NOTE FOR LUKE 16:11 unrighteous wealth. Financial resources exchanged in the commerce of this age are not intrinsically “unrighteous” (v. 9) or “dishonest” (reflecting the same Gk. word in vv. 8, 10). But “wealth” or “money” (mammon in vv. 11, 13) may compete with God for our trust and allegiance. Even when it does not, its value is “little” (v. 10) and short-lived when contrasted to eternal, true riches.

true riches. Heavenly treasures, also described as “eternal dwellings” (v. 9). BACK TO LUKE 16:11

STUDY NOTE FOR LUKE 16:12 If “that which is your own” refers to the “true riches” mentioned in v. 11, then Jesus is saying that faithfulness as a manager in this life determines one’s reward in the heavenly kingdom (Matt. 25:34). BACK TO LUKE 16:12

STUDY NOTE FOR LUKE 16:13 God and money. A slave is bound both to obey his master and to depend on the master’s protection and provision. Either the living God or money may claim one’s mastery, but not both (1 Tim. 6:17–19). BACK TO LUKE 16:13

STUDY NOTE FOR LUKE 16:16 The Law and the Prophets. A reference to the entire OT.

were until John. Luke here indicates that the ministry of John the Baptist signaled the great turning point of redemptive history (Matt. 11:11 note).

everyone forces his way into it. A difficult statement to translate and interpret. Some suggest that Jesus is exhorting His followers by describing the zeal necessary for entering the kingdom (13:24). Others suggest that the verb rendered “forces his way” is meant in a negative sense, depicting hostile powers fighting against the kingdom (Matt. 11:12 note). BACK TO LUKE 16:16

STUDY NOTE FOR LUKE 16:17 dot. A tiny projection on some Hb. letters; it is the smallest part of a letter. The entire law comes from God, and it is as sure as its author (Matt. 5:17, 18 notes). BACK TO LUKE 16:17

STUDY NOTE FOR LUKE 16:18 Jewish men at this time can divorce their wives easily and for slight cause. Jesus has a higher view of marriage; the law’s provision for divorce (Deut. 24:1–4) is due to hardness of heart (Mark 10:5). He sees casual divorce as causing adultery (Matt. 5:31, 32; 19:9). See theological note “Divorce” on p. 1755. BACK TO LUKE 16:18

STUDY NOTE FOR LUKE 16:19 purple and fine linen. The expensive clothing of the rich. Purple is used for the outer garment and linen for the undergarment. BACK TO LUKE 16:19

STUDY NOTE FOR LUKE 16:20 Lazarus. The only character given a name in Jesus’ parables. BACK TO LUKE 16:20

STUDY NOTE FOR LUKE 16:22 Jesus says nothing overtly about the religious condition of either, but the fact that Lazarus is conducted by angels to feast with Abraham implies that he is right with God, whereas the rich man’s torment shows that he is not.

Abraham’s side. The image of “side” relates to being the guest of honor at a banquet (cf. John 13:23). BACK TO LUKE 16:22

STUDY NOTE FOR LUKE 16:23 in Hades. The usual Gk. name for the place of the dead. In the NT, it is not used with reference to the righteous. Here it is clearly a place of torment. See theological note “Hell” on p. 1753. BACK TO LUKE 16:23

STUDY NOTE FOR LUKE 16:24 Even in Hades, the rich man is arrogant, thinking that he can have Lazarus sent to do his bidding. BACK TO LUKE 16:24

STUDY NOTE FOR LUKE 16:25 The address “child” is tender, but it cannot alter the facts. A great chasm separates them, and there is a whole new order with a complete reversal of earthly values.

your good things. The rich man once had what he saw as good things. He could have chosen the things of God, but he preferred temporary material pleasures. BACK TO LUKE 16:25

STUDY NOTE FOR LUKE 16:27, 28 For the first time, the rich man thinks of others, though these others are part of his own family. And he still assumes that Lazarus may be sent to do his bidding. BACK TO LUKE 16:27, 28

STUDY NOTE FOR LUKE 16:29 Moses and the Prophets. A reference to the OT. The rich man assumes that the resurrection of a man from the dead (or visitation by a departed spirit) will turn his brothers from their self-indulgent lives. Jesus says they have the witness of the Word of God, as the rich man did while he was still alive. Having rejected the revelation already given to them, they will not be persuaded by a miraculous resurrection of someone from the dead. It is noteworthy that when Jesus actually raises a man named Lazarus, it does not bring His opponents to repentance (John 11:46–53; 12:9–11). BACK TO LUKE 16:29

STUDY NOTES FOR LUKE 17

STUDY NOTE FOR LUKE 17:1 Temptations to sin. The Gk. word originally designated the bait stick of a trap; it came to mean anything that trips or traps people (text note). BACK TO LUKE 17:1

STUDY NOTE FOR LUKE 17:2 little ones. Children or humble believers (cf. 10:21), who are helpless apart from God’s aid. BACK TO LUKE 17:2

STUDY NOTE FOR LUKE 17:4 seven times. The obligation to forgive even when a brother sins repeatedly is based in the reality that God has forgiven us a massive debt that we could never repay (Matt. 18:21–35). BACK TO LUKE 17:4

STUDY NOTE FOR LUKE 17:5, 6 Apparently, the apostles think great faith is needed to be so forgiving. Jesus points to what even small faith can bring about. More important than the quantity of faith is the object of faith—a great and powerful God. BACK TO LUKE 17:5, 6

STUDY NOTE FOR LUKE 17:7 recline at table. In ordinary life, masters do not, and are not obligated to, relieve slaves of household duties merely because they have put in a hard day of outdoor labor. Yet Jesus has predicted such a reversal of roles in His kingdom (12:37, 38) and will enact it at the Last Supper (John 13:3–17; cf. Luke 22:24–27). BACK TO LUKE 17:7

STUDY NOTE FOR LUKE 17:10 we have only done what was our duty. As God’s servants we can never exceed, or even meet, our obligation to Him. This general principle is applicable here to the duty of forgiving a brother repeatedly (vv. 3, 4) which, in view of the grace we have received, neither demands extraordinary faith (vv. 5, 6) nor deserves extraordinary recognition. BACK TO LUKE 17:10

STUDY NOTE FOR LUKE 17:12 lepers. People with leprosy (a term applied to various rashes and skin diseases) are ceremonially defiled with respect to Israel’s worship in God’s sanctuary and are therefore required by the law to keep away from people who are ritually clean (Lev. 13:46). These lepers come as close as they dare and call out loudly to Jesus. BACK TO LUKE 17:12

STUDY NOTE FOR LUKE 17:14 the priests. Lev. 14:1–32 authorizes the Levitical priests to certify that a person formerly excluded from the community has been cleansed from his pollution. See note on 5:14.

as they went. Jesus’ command, when nothing has yet happened to the men, is a test of faith. They are healed as they go forth in obedience to Jesus’ word. BACK TO LUKE 17:14

STUDY NOTE FOR LUKE 17:15, 16 Gratitude brings back one man, who praises God for what had happened. That he is a Samaritan makes this all the more surprising, for he is not expected to show much gratitude to a Jewish healer. The antipathy between Samaritans and Jews is seen in a Samaritan village’s refusal of hospitality to Jesus’ entourage and in the readiness of Zebedee’s sons to retaliate (9:52–55; cf. John 4:9; 8:48). But in a parable, Jesus makes a Samaritan the sole individual who loved his neighbor as himself (Luke 10:30–37; cf. Acts 8:4–25). BACK TO LUKE 17:15, 16

STUDY NOTE FOR LUKE 17:20–37 Jesus’ answer to questions regarding the coming of the kingdom of God points to the mysterious and dynamic character of that kingdom. In this passage, Jesus presents the kingdom both as a reality that is present (v. 21) and as a reality that has yet to be fully revealed (vv. 22–37). Jesus often presents the kingdom as a hidden and growing reality (Matt. 13:31–33), which is both present and future. In the earthly ministry of Jesus, the kingdom is already present (11:20), but the full reality of the kingdom is yet to be manifested (cf. 19:11). Christians are to pray for the full realization of God’s kingdom (11:2). See note on Matt. 13:11, 12 and the theological note “The Kingdom of God.” BACK TO LUKE 17:20

STUDY NOTE FOR LUKE 17:21 the kingdom of God is in the midst of you. Cf. text note. The translation “in the midst of you” accurately points to the presence of the kingdom in the person of Jesus. Jesus’ point is not that the kingdom indwells each of the Pharisees who have asked the question but that it is among them because He, the king, is present. BACK TO LUKE 17:21

STUDY NOTE FOR LUKE 17:22 one of the days of the Son of Man. A probable reference to the full manifestation of the kingdom at the second coming of Christ (vv. 26, 30). Christians long for the coming of Christ and for the peace and justice that the second coming will bring. BACK TO LUKE 17:22

STUDY NOTE FOR LUKE 17:23–25 Though some will seek after false messiahs (21:8, 9), and reports may circulate that “the day of the Lord has come” (2 Thess. 2:1–8), the final coming of Christ will be so public that everyone will know. BACK TO LUKE 17:23

STUDY NOTE FOR LUKE 17:25 must suffer many things. The word “must” indicates that Christ’s suffering is mandated by the sovereign purpose of God (24:25–27, 44–49; Acts 4:27, 28). BACK TO LUKE 17:25

STUDY NOTE FOR LUKE 17:26–29 People in the times of Noah and Lot carried on with the normal life of this world (Jesus does not speak of their sins) and neglected their opportunity to turn to God in repentance. Noah and Lot were sinners, but they heeded God’s warnings and were saved. BACK TO LUKE 17:26

STUDY NOTE FOR LUKE 17:30 when the Son of Man is revealed. His return will be not only unmistakably visible to all (v. 24) but also sudden and unexpected to many, offering no window of time for last-minute repentance. BACK TO LUKE 17:30

STUDY NOTE FOR LUKE 17:32 Lot’s wife came close to deliverance, but her backward look in disobedience to God’s command doomed her (Gen. 19:26). BACK TO LUKE 17:32

STUDY NOTE FOR LUKE 17:33 Jesus repeats the teaching of 9:24 that the selfish, self-affirming life means spiritual death. BACK TO LUKE 17:33

STUDY NOTE FOR LUKE 17:34, 35 Close proximity to some saved person will not help in the day of Christ’s coming. BACK TO LUKE 17:34, 35

STUDY NOTE FOR LUKE 17:37 Where the corpse is. Jesus apparently uses a popular proverb to teach that just as dead bodies attract vultures, so the spiritually dead invite judgment. BACK TO LUKE 17:37

STUDY NOTES FOR LUKE 18

STUDY NOTE FOR LUKE 18:1–8 The preceding verses (17:22–37) and the reference to the second coming in v. 8 indicate that persistence in prayer for the coming of Christ and His final triumph over evil, even when that coming is seemingly delayed, is particularly in view (vv. 7, 8; 1 Cor. 16:22; Rev. 22:20). On the general principle that continued prayer is important in all matters, see 11:5–8 and notes. BACK TO LUKE 18:1

STUDY NOTE FOR LUKE 18:2 neither feared God nor respected man. Neither a sense of accountability to God, the supreme judge, nor concern for others’ opinions will move this unrighteous judge (v. 6) to render a particular verdict. Only bribery or another appeal to his self-interest can sway the judge’s decisions, and the widow has no resources to win his support. BACK TO LUKE 18:2

STUDY NOTE FOR LUKE 18:3 As a woman without a husband or other male relative to press her case, the widow has no legal leverage and has nothing but right on her side. She seeks justice, not revenge, against a legal adversary who is exploiting her social vulnerability (Is. 1:17, 23). BACK TO LUKE 18:3

STUDY NOTE FOR LUKE 18:5 beat me down. Although the judge may mean that the woman will ruin his reputation, his indifference to public opinion (v. 2) makes this unlikely. Rather, he is graphically portraying the annoying discomfort caused by her stubborn persistence. BACK TO LUKE 18:5

STUDY NOTE FOR LUKE 18:7 If even an “unrighteous” and reluctant judge (v. 6) will do what is right, how much more will God, who is eager to vindicate those whom He has chosen in His love?

delay long. God will not keep putting them off like the judge in this parable; any delay will have a good reason in His infinite wisdom. In general, what seems like delay to us is the outworking of God’s patience to gather all His elect through the preaching of the gospel (2 Pet. 3:9). We can be confident that He is working all things together for our good in every circumstance (Rom. 8:28). BACK TO LUKE 18:7

STUDY NOTE FOR LUKE 18:8 speedily. This is in God’s time (2 Pet. 3:8), not ours.

will he find faith. This does not mean that there will be no believers but that unbelief and rebellion will be predominant in the “little while” that Satan is released after ages of gospel advance among the nations (Rev. 20:1–10; 2 Thess. 2:3–12). BACK TO LUKE 18:8

STUDY NOTE FOR LUKE 18:9–14 If the preceding parable taught the necessity of persistence in prayer, this parable teaches that prayer is not automatically acceptable to God.

The shocking outcome of this parable—a tax collector justified and a law-observant Pharisee left unforgiven—is Jesus’ sharp corrective to those whose confidence in their own righteousness leads them to despise others whose keeping of the law falls short. BACK TO LUKE 18:9

STUDY NOTE FOR LUKE 18:10 Personal prayers can be offered in the temple at any time of day, not only in formal services (2:37). BACK TO LUKE 18:10

STUDY NOTE FOR LUKE 18:11 standing. A common posture for prayer. BACK TO LUKE 18:11

STUDY NOTE FOR LUKE 18:12 fast twice a week. The only fast prescribed in the law of Moses is on the Day of Atonement (Lev. 16:29–31; 23:27), though voluntary fasting can accompany prayer (Ps. 35:13), penitence (1 Kin. 21:27), and mourning (2 Sam. 1:12). By the time of Christ, Jewish oral tradition has increased the number of fasts expected of the pious. Fasting can be a useful religious exercise (5:33–35; Acts 13:2, 3), but Jesus roundly condemns the practice when it is seen as a way of meriting God’s favor or when it is publicized through ostentatious display (Matt. 6:16–18; cf. Is. 58:1–6).

tithes of all that I get. The law required that crops be tithed by farmers (Lev. 27:30–33; Deut. 14:22–29), not the consumers who purchased those crops for food. This Pharisee boasts again of exceeding the demands of God’s law. BACK TO LUKE 18:12

STUDY NOTE FOR LUKE 18:13 lift up his eyes to heaven. Looking upward is typical while praying, but this man is too conscious of unworthiness to do this. He simply asks for mercy as he acknowledges his sin.

be merciful to me. Not the customary term for showing mercy, but one descriptive of God’s turning away His wrath through atoning sacrifice. A related noun is rendered “propitiation” in 1 John 2:2. BACK TO LUKE 18:13

STUDY NOTE FOR LUKE 18:14 justified. The Pharisee relies on his own merits, not having discovered that no human righteousness is sufficient before a God who demands perfection (Matt. 5:48; Ps. 143:2; Rom. 3:20). The tax collector relies on God’s mercy and finds it. BACK TO LUKE 18:14

STUDY NOTE FOR LUKE 18:15–17 As the Pharisee in the parable despises the guilty tax collector, so Jesus’ disciples devalue infants and seek to keep them from interrupting Jesus’ ministry to important, useful people (see 9:46–48). To receive the kingdom as a child is not to be innocent but to be utterly dependent on God, who shows mercy. BACK TO LUKE 18:15

STUDY NOTE FOR LUKE 18:18 ruler. A general term meaning someone from the upper classes.

Good Teacher. This is not a usual form of address in Judaism; it is mere flattery. The man assumes that his deeds will bring him to eternal life. He exemplifies “some who trusted in themselves that they were righteous” (v. 9). BACK TO LUKE 18:18

STUDY NOTE FOR LUKE 18:19 Why do you call me good. Jesus is not denying His goodness but is challenging the ruler’s flattery by reminding him that true goodness is an attribute of God alone. The ruler’s estimation of goodness is too shallow, and his perception of Jesus is much too low. The insincerity of his flattery is shown by his failure to do what the “Good Teacher” teaches him (v. 23). BACK TO LUKE 18:19

STUDY NOTE FOR LUKE 18:22 Sell all. Instead of quibbling over the ruler’s claim to have kept God’s commands from youth, Jesus puts His finger on the idolatry at the core of the man’s being. This challenge reveals that the young man has not really understood any of the commandments. When he faces the choice, it becomes clear that his possessions come before God, a direct violation of the first and tenth commandments (which, strategically, Jesus did not cite). BACK TO LUKE 18:22

STUDY NOTE FOR LUKE 18:23–25 See note on Mark 10:25. The wealthy are tempted to rely on earthly things, together with those whose wealth is achievement in intellectual, artistic, or other fields. Great achievers often find it difficult to rely wholly and humbly on the mercy of God. BACK TO LUKE 18:23

STUDY NOTE FOR LUKE 18:25 a camel to go through the eye of a needle. Jesus dramatizes with deliberate hyperbole how impossible it is for a rich man to enter God’s kingdom, presenting an absurd image to the mind’s eye. See note on Mark 10:25. BACK TO LUKE 18:25

STUDY NOTE FOR LUKE 18:26, 27 The hearers make the common mistake of assuming that wealth is a sign of God’s favor (Job 1:1–5; 42:10–17). Thus, what they are essentially asking is this: “If the rich with all their advantages cannot easily be saved, who can be?” Salvation, for rich or poor, is always impossible for humans to attain on their own, so it will always be the gift of God (1:37). BACK TO LUKE 18:26, 27

STUDY NOTE FOR LUKE 18:28–30 Jesus’ answer to Peter means that God’s gifts surpass anything we can give up for Him. It does not mean that we should make sacrifices merely as a means of getting a better reward. BACK TO LUKE 18:28

STUDY NOTE FOR LUKE 18:31–34 In His predictions of the Passion (cf. 5:35; 9:22, 43–45; 12:50; 13:32, 33; 17:25), this is the first time Jesus speaks of being handed over to the Gentiles. BACK TO LUKE 18:31

STUDY NOTE FOR LUKE 18:35 drew near to Jericho. Luke implies that Jesus is entering Jericho, whereas Matthew and Mark say the incident occurred as they “went out” of Jericho (Matt. 20:30; Mark 10:46). There seem to have been two “Jerichos” about a mile (1.6 km) apart in the first century: the ruins of the OT city conquered by Joshua (Josh. 6), and a city built by Herod the Great. The encounter may occur as Jesus is leaving the old city and entering the new.

a blind man. Matthew mentions two blind men (cf. Matt. 9:27 and note). Luke and Mark mention only one; he may have been the spokesman for the two. BACK TO LUKE 18:35

STUDY NOTE FOR LUKE 18:38 Son of David. A messianic title, implied in Gabriel’s promise to Mary (1:32) and grounded in God’s promise to David (2 Sam. 7:12–16; see Ps. 89:19–37). David himself is not associated with miraculous healing, but this blind man expects the Messiah to exceed his ancestor (Is. 42:6, 7). BACK TO LUKE 18:38

STUDY NOTE FOR LUKE 18:42 your faith. Faith is the means by which the gift is received.

has made you well. This might be translated “has saved you,” which would fit in with his following Jesus and glorifying God—a typical and appropriate response to Jesus’ miracles (5:25, 26; 7:16, 13:13; 17:15). BACK TO LUKE 18:42

STUDY NOTES FOR LUKE 19

STUDY NOTE FOR LUKE 19:2 chief tax collector. The term is found nowhere else, but clearly it means the head of the local taxing agents. Jericho is near a major trade route. There is much to tax, and Zacchaeus is accordingly quite rich. BACK TO LUKE 19:2

STUDY NOTE FOR LUKE 19:4 sycamore tree. A tree frequently planted by the roadside; it is easy to climb. BACK TO LUKE 19:4

STUDY NOTE FOR LUKE 19:5 I must stay at your house. Jesus takes the initiative, since His mission is to seek and save the lost (v. 10). BACK TO LUKE 19:5

STUDY NOTE FOR LUKE 19:7 they all grumbled. Jesus is again criticized for associating and eating with sinners (7:34; 15:1, 2; cf. Acts 11:2, 3). BACK TO LUKE 19:7

STUDY NOTE FOR LUKE 19:8 I restore. The verb is in the present tense for vividness and emphasis.

fourfold. The law requires restoration of the amount wrongfully taken, plus a fifth as a penalty (Lev. 6:5; Num. 5:7). In his joy over Jesus’ gracious initiative (v. 6), Zacchaeus goes far beyond what the law demands. BACK TO LUKE 19:8

STUDY NOTE FOR LUKE 19:9 salvation. Jesus has said it is hard for a rich person to be saved (18:24, 25), but the salvation of Zacchaeus shows it is not impossible for God to rescue even the affluent from enslavement to their wealth (18:27).

a son of Abraham. Zacchaeus is one of the lost sheep of Israel, to whom Jesus’ mission is specifically directed during His earthly ministry (cf. 13:16; Matt. 10:6; 15:24). BACK TO LUKE 19:9

STUDY NOTE FOR LUKE 19:10 to seek and to save the lost. The recurring theme of the parables of the lost (15:3–7, 8–10, 24, 32). BACK TO LUKE 19:10

STUDY NOTE FOR LUKE 19:11 Jesus’ journey to Jerusalem is nearing its end, and some believe He will soon expel Rome’s occupation forces and restore Israel’s political independence and military dominance (cf. Acts 1:6, 7). They misunderstand both the timing of God’s plan and the character of Christ’s kingdom (John 18:33–37). BACK TO LUKE 19:11

STUDY NOTE FOR LUKE 19:12 The parable of the talents (Matt. 25:14–29) resembles this one, but there the amounts are larger (one talent = 60 minas) and vary in quantity (five, two, one), testing the servants for their fitness for larger tasks. Here the amounts are small and the same for all (v. 13). The parable teaches that everyone has one basic task—to serve God faithfully.

a far country. After the death of Herod the Great, his son Archelaus traveled to Rome hoping to be appointed king by Caesar Augustus. See note on v. 14. BACK TO LUKE 19:12

STUDY NOTE FOR LUKE 19:13 ten minas. Each servant receives one mina, the equivalent of one hundred drachmas (15:8 note), or one-sixtieth of a Gk. talent, representing several months’ wages. BACK TO LUKE 19:13

STUDY NOTE FOR LUKE 19:14 A delegation of Jewish leaders protested Archelaus’s appointment as king to succeed his father, Herod, so Augustus gave him only the title “ethnarch.” Jesus may be weaving that incident into this parable as a subplot, with the twist that His own departure (to His Father’s right hand in heaven) opens an era in which His servants must invest His gifts, and His enemies may still, for a time, resist His rule. BACK TO LUKE 19:14

STUDY NOTE FOR LUKE 19:16–19 Two servants do well and are rewarded with further opportunities of service in proportion to their success. Notice their modesty (“your mina has made”) and the much greater responsibility allotted to them. BACK TO LUKE 19:16

STUDY NOTE FOR LUKE 19:20, 21 Fear keeps the third man from doing anything, though he knows his master expects much. Nothing is said about the other seven. The parable is concerned with two classes: those who dare to invest what the master has entrusted to them and those who do not. BACK TO LUKE 19:20, 21

STUDY NOTE FOR LUKE 19:22–26 The punishment for not using what one has is to lose it, a principle of wide application. Those who use their spiritual opportunities find more, while those who do nothing about them lose what opportunity they do have. BACK TO LUKE 19:22

STUDY NOTE FOR LUKE 19:23 put my money in the bank. Lit. “on the table”—that is, of the money-exchange service at the temple, where a relatively risk-free and short-term investment yields a modest return as interest. BACK TO LUKE 19:23

STUDY NOTE FOR LUKE 19:28 Jerusalem. Luke reminds readers that Jesus’ destination is Jerusalem, where He will suffer rejection and death, leading to His resurrection (13:22, 33, 34; 17:11; 18:31; 19:11). See note on 9:51. BACK TO LUKE 19:28

STUDY NOTE FOR LUKE 19:29 Bethany. A village about two miles (3.2 km) from Jerusalem. Bethphage must be nearby; it is regarded as the outer limit of Jerusalem. BACK TO LUKE 19:29

STUDY NOTE FOR LUKE 19:30 colt. This can refer to a horse or a donkey; the other gospels make clear that it is a donkey. It has never been used and is therefore fit for a sacred purpose (Num. 19:2; 1 Sam. 6:7). BACK TO LUKE 19:30

STUDY NOTE FOR LUKE 19:35, 36 throwing their cloaks on the colt. The clothing evidently serves as a saddle. The clothes on the road form a triumphal carpet. BACK TO LUKE 19:35, 36

STUDY NOTE FOR LUKE 19:37 This entry into Jerusalem fulfills prophecy (Zech. 9:9) and is a public claim to messiahship, but of a distinctive kind: the donkey is the animal of a man of peace and is associated with humility in Zechariah’s prophecy. A conquering king would ride a horse. BACK TO LUKE 19:37

STUDY NOTE FOR LUKE 19:38 A quotation from Ps. 118:26 but with an explicit reference to the king. Luke alone has the words “peace” and “glory.” Thus the themes of this crowd’s welcoming praises echo the song sung by heaven’s hosts to shepherds at Jesus’ birth (2:14). Luke does not have “Hosanna” (representing the Hb. petition “Save!” but used as an expression of praise), which his Gentile readers might not understand. BACK TO LUKE 19:38

STUDY NOTE FOR LUKE 19:39 rebuke your disciples. The Pharisees do not want anything to disturb the peace and bring trouble from the Romans (John 11:45–52). Jesus’ widespread popularity in the days leading up to the Passover, the feast commemorating Israel’s liberation from Gentile (Egyptian) oppression, threatens to launch a revolutionary movement that will provoke brutal suppression by Rome. BACK TO LUKE 19:39

STUDY NOTE FOR LUKE 19:41, 42 Only Luke records Jesus’ lament as He draws near the city (cf. 13:34, 35). Jesus knows that the excitement of the crowds does not correspond to genuine spiritual perception of His messianic mission. Although the crowds speak of “peace” (v. 38), they fail to grasp the reconciliation with God that was their deepest need and Jesus’ central task. In a few days, the crowds will repudiate Him, and the ultimate result will be war, not peace, as God will use the Romans in A.D. 70 to judge the city that defied His Son. BACK TO LUKE 19:41, 42

STUDY NOTE FOR LUKE 19:43 set up a barricade. A description of a typical siege of a city (Is. 29:1–4; 37:33). The embankment is erected as a protection for the invaders and a base from which to launch attacks. BACK TO LUKE 19:43

STUDY NOTE FOR LUKE 19:44 The city will be completely destroyed and the temple razed by Roman forces under Titus in A.D. 70. The people must live with the consequences of their rejection of God’s Messiah.

your visitation. God’s personal intervention to rescue His people in the person of the Messiah, Jesus (Gen. 50:24, 25; Ex. 4:31). BACK TO LUKE 19:44

STUDY NOTE FOR LUKE 19:45, 46 All four Gospels speak of Jesus’ driving traders out of the temple precincts, but the Synoptics (Matt. 21:12–16; Mark 11:15–18) place it at the end of Jesus’ ministry while John (John 2:12–22) places it at the beginning. The Gospel writers, therefore, are probably describing two cleansings (Mark 11:15 note).

The merchants in the temple courts are money-changers and sellers of sacrificial animals, although Luke mentions only the latter. Both serve worshipers who have traveled from a distance, providing blemish-free animals for offering and coins from Tyre, the only currency acceptable for the payment of tithes. It is convenient to have them close to the temple, but their presence in the temple courts themselves makes true worship difficult. The traders are in the court of the Gentiles, the only place Gentiles can go in the first century to pray to the only true God.

19:45 entered the temple. Malachi prophesied, “The Lord whom you seek will suddenly come to his temple,” purifying Israel’s worship like a refiner’s fire (Mal. 3:1–4). BACK TO LUKE 19:45

19:46 a house of prayer. This is written in Is. 56:7, which promises Gentile foreigners that the temple “shall be called a house of prayer for all peoples.” BACK TO LUKE 19:46

STUDY NOTE FOR LUKE 19:47, 48 The temple is a normal place for teaching. Jesus’ opposition now includes a new group—“the principal men of the people.” Evidently, prominent laypeople have now joined the priests and the scribes. BACK TO LUKE 19:47, 48

STUDY NOTES FOR LUKE 20

STUDY NOTE FOR LUKE 20:1 preaching the gospel. Jesus is bringing God’s good news at the very time His enemies are plotting against Him.

chief priests ... scribes ... elders. This may be a delegation from the Sanhedrin. BACK TO LUKE 20:1

STUDY NOTE FOR LUKE 20:2 these things. By driving the merchants out of the temple, Jesus directly insults the authority of the Sadducean chief priests who supervise the temple’s operations. Thus His actions imply a claim of authority superior to theirs, and the Sanhedrin’s representatives demand that He identify the source of His authority. BACK TO LUKE 20:2

STUDY NOTE FOR LUKE 20:3, 4 Jesus is not avoiding their question. John has testified that Jesus is the Messiah. If they answer Jesus’ question, they will have the answer to their own. BACK TO LUKE 20:3, 4

STUDY NOTE FOR LUKE 20:5, 6 They are not concerned with the truth but with the consequences of their possible answers and the reaction of public opinion (19:48). BACK TO LUKE 20:5, 6

STUDY NOTE FOR LUKE 20:7, 8 Jesus will not overtly identify the source of His authority to men who evade an important religious question, the answer to which they already know. Yet the parable that He immediately tells contains His answer: “I will send my beloved son” (v. 13). BACK TO LUKE 20:7, 8

STUDY NOTE FOR LUKE 20:9–12 The tenants are a vivid picture of Israel and its leaders, who have rejected persistently the prophets whom God sent to call them to repentance (2 Chr. 36:15, 16; Is. 3:13–15). BACK TO LUKE 20:9

STUDY NOTE FOR LUKE 20:13 Normally, a landowner confronted with persistent refusal to pay and with abuse of his messengers would take strong measures. But just as this landowner keeps giving the tenants the opportunity for repentance, so God repeatedly reaches out to His rebellious people. As did Jesus’ earlier parable of the fig tree (13:6–9), this parable speaks of the last opportunity for Israel to bear for its owner the fruit that is His before judgment ensues. BACK TO LUKE 20:13

STUDY NOTE FOR LUKE 20:14 This is the heir. Within the plot of the parable, apparently the tenants infer that the son’s arrival means that the owner has died. They apparently reasoned that with the heir out of the way, they can establish their own title to the land. Jesus is making the point that the nation has behaved outrageously toward God, and the leaders’ current plot to destroy Him (19:47) will lead only to their own destruction. BACK TO LUKE 20:14

STUDY NOTE FOR LUKE 20:17 Jesus quotes Ps. 118:22, which uses architectural imagery to speak of the Lord’s exalting one whom Israel’s leaders (“builders”) have scorned and rejected. The psalm identifies the “cornerstone” as the keystone to the temple, so that the application to Jesus identifies Him with the new form of the end-time temple. The psalm goes on to identify this marvelously exalted “stone” as the blessed one “who comes in the name of the Lord” (118:26), in the words echoed by the crowds at Jesus’ triumphal entry a few days earlier (Luke 19:38). Peter later applies these words from the psalm to the Sanhedrin’s repudiation of Jesus (Acts 4:11; cf. 1 Pet. 2:4, 7).

cornerstone. Lit. “the head of the corner.” It is likely a large stone in the foundation of the temple, laid at the corner and determining the position of two walls. Or it may be the stone at the top of the corner binding the building together. BACK TO LUKE 20:17

STUDY NOTE FOR LUKE 20:19 See note on Matt. 21:44 regarding temple language from Dan. 2.

20:19 The religious teachers are hostile to Jesus but can find no way to do away with Him without arousing the rage of the people, who are “hanging on his words” (19:47, 48). BACK TO LUKE 20:19

STUDY NOTE FOR LUKE 20:20 the governor. Clearly the “spies” hope to lure Jesus into saying something that will suggest insurrection against Rome, forcing the governor to arrest and punish Him. BACK TO LUKE 20:20

STUDY NOTE FOR LUKE 20:21 The flattering approach is doubtless meant to put Jesus off guard, though the words themselves accurately describe Jesus’ complete integrity (see John 3:2). BACK TO LUKE 20:21

STUDY NOTE FOR LUKE 20:22 Is it lawful. The question is whether paying taxes to Rome is in accordance with God’s law (it is required by Roman law). From the questioners’ point of view, the answer has to put Jesus at odds with either the Romans, who would view the refusal to pay taxes as a criminal act, or the Jews, who resent the taxes because they represent the subjugation of God’s covenant people to a pagan Gentile empire. BACK TO LUKE 20:22

STUDY NOTE FOR LUKE 20:24 a denarius. Jesus asks for the silver coin that is the proper coinage for paying the tax, roughly equivalent to a day’s wage (15:8 note). It bears an image of the emperor with his titles of honor, including “Lord” and “Savior.”

Whose likeness and inscription. There is only one answer to Jesus’ question, and it opens the way for His unexpected reply. Jesus cannot be accused of disloyalty to either the Jews or the Romans. He makes it clear that there are duties owed to God but also duties to the state. BACK TO LUKE 20:24

STUDY NOTE FOR LUKE 20:25 to God the things that are God’s. Since Caesar’s image identifies the denarius as his property, Jesus may be alluding to Gen. 1:26, 27 to imply that human beings (including his deceitful interrogators) who bear God’s image must recognize that they are God’s property and thus render themselves to God in repentance and faith. BACK TO LUKE 20:25

STUDY NOTE FOR LUKE 20:27 Sadducees. Luke mentions the Sadducees only here in his gospel but speaks of their beliefs and influence over the temple operations in Acts (4:1; 5:17; 23:6–9). None of their writings survive, so we know them only as their opponents saw them. They were conservative and aristocratic, and they counted the high priests among their ranks. They rejected the oral tradition of the Pharisees and found no basis for a doctrine of resurrection in the books of Moses, the portion of the OT that they valued most highly. BACK TO LUKE 20:27

STUDY NOTE FOR LUKE 20:28–33 When a Jew died childless, his brother was required to marry the widow, and the first son would become the heir of the deceased (Deut. 25:5–10). The Sadducees clearly think that their story of a woman married in succession to seven brothers, in keeping with the law, makes nonsense of the doctrine of resurrection. BACK TO LUKE 20:28

STUDY NOTE FOR LUKE 20:34–36 The Sadducees assume that if there is an afterlife, particularly a return to embodied existence through resurrection, it will simply replicate the conditions of this life. Jesus denies this. Marriage is an essential part of life in this age but not of life in the age to come. Therefore, the conundrum they pose is invalid. BACK TO LUKE 20:34

STUDY NOTE FOR LUKE 20:36 equal to angels. At the resurrection, there will be a change in our physical nature, and believers will have resurrection bodies like that of Christ (1 Cor. 15:35–58 and notes). Jesus’ point is not that human beings will be exactly like angels, but that the mode of existence of angels, and in particular their immortality, provides a clue to the post-resurrection existence of believers, who will also be immortal (1 Cor. 15:42, 52–55). Marriage and procreation will no longer be necessary or appropriate. See theological note “The Last Resurrection” on p. 2040. BACK TO LUKE 20:36

STUDY NOTE FOR LUKE 20:37 the passage about the bush. Before the addition of chapter and verse divisions, passages in Scripture were referred to by their content. Jesus draws an interesting proof from a well-known text in the second book of Moses (Ex. 3) that people continue to live after they have died (Mark 12:26 note). BACK TO LUKE 20:37

STUDY NOTE FOR LUKE 20:38 not the God of the dead, but of the living. Jesus implies that when God appeared to Moses, centuries after the death of the patriarchs, He still sustained a faithful and vital relationship with Abraham, Isaac, and Jacob. God’s covenant commitment to His people means that physical death cannot ultimately overcome and eliminate them. Rather, death will be reversed in the end by the God who gives life. BACK TO LUKE 20:38

STUDY NOTE FOR LUKE 20:41 How can they say. Earlier generations were regarded in the first century as wiser than the present generation, and this opens the way for Jesus to pose a question of His own. Generally, sons are to be subordinate to their fathers (Ex. 20:12; Prov. 1:8), and in popular estimation David is greater than any of his descendants. How, then, can David call the Messiah his “Lord” (Ps. 110:1)? Jesus shows that the psalm implies that the Messiah is not simply the son of David; He is the Son of God and so David’s Lord. Jesus’ messiahship may be understood in part from His title “Son of David,” but His identity encompasses more than His descent from the royal lineage of David. BACK TO LUKE 20:41

STUDY NOTE FOR LUKE 20:45–47 On the scribes’ love of popular acclaim, see Matt. 6:1–18. On their readiness to exploit the piety of needy widows, see note on Mark 12:40. Jesus’ critique of such religious hypocrites highlights the contrast between them and the widow whom He is about to recognize for her costly generosity (21:1–4). BACK TO LUKE 20:45

STUDY NOTES FOR LUKE 21

STUDY NOTE FOR LUKE 21:1 the offering box. In the court of the women, there were thirteen trumpet-shaped collection boxes with inscriptions showing the use to which donations would be put. BACK TO LUKE 21:1

STUDY NOTE FOR LUKE 21:2 poor. An unusual word (used only here in the NT) meaning “very poor.” Her total livelihood (v. 4) is two copper coins of the lowest value (text note). What makes her gift more valuable than those of the rich is not its amount but the strength of faith and devotion it expresses. BACK TO LUKE 21:2

STUDY NOTE FOR LUKE 21:6 This is fulfilled during the destruction of Jerusalem in A.D. 70. BACK TO LUKE 21:6

STUDY NOTE FOR LUKE 21:8 I am he. False teachers will claim to be the Christ. BACK TO LUKE 21:8

STUDY NOTE FOR LUKE 21:9 these things must first take place. Although the “wars and tumults” accompanying the siege and destruction of Jerusalem by Roman forces under the general Titus will be traumatic, those events do not signal that the consummation of history is imminent. International conflict and natural disasters will continue (vv. 10, 11), along with persecution of Jesus’ followers.

the end. The end of all things. Some sections of this discourse refer to the destruction of Jerusalem in A.D. 70 and others to Jesus’ coming at the end of the age (Mark 13:4 note). BACK TO LUKE 21:9

STUDY NOTE FOR LUKE 21:12 synagogues. Synagogues are centers for discipline as well as places of worship. BACK TO LUKE 21:12

STUDY NOTE FOR LUKE 21:13 Persecution for the church also means opportunity to bear witness, as the book of Acts illustrates (Acts 4:8–12; 5:29–32; 13:44–48; 22:1–21). BACK TO LUKE 21:13

STUDY NOTE FOR LUKE 21:16–19 This passage is a strong affirmation of God’s overriding control and sovereign care of His people. For some of His followers, there will be a martyr’s death; for others, deliverance. Either way, God is bringing His purposes to pass. BACK TO LUKE 21:16

STUDY NOTE FOR LUKE 21:18 not a hair of your head will perish. Although some will be put to death (v. 16), not even death itself can separate believers from God’s love in Christ Jesus (Rom. 8:35–39). BACK TO LUKE 21:18

STUDY NOTE FOR LUKE 21:20 Jerusalem. This section refers to the destruction of the city, not the end time (v. 9 note). BACK TO LUKE 21:20

STUDY NOTE FOR LUKE 21:21 flee to the mountains. People would normally flee to a walled city for shelter from an invading army, but Jerusalem is doomed. People must run away from it, not try to enter it. BACK TO LUKE 21:21

STUDY NOTE FOR LUKE 21:22 vengeance. Not meaningless suffering, but the divine penalty. BACK TO LUKE 21:22

STUDY NOTE FOR LUKE 21:23 Alas. The siege of Jerusalem in A.D. 70 will bring extreme suffering. The devastation awaiting the city’s residents for repudiating God’s Messiah evokes Jesus’ earlier laments (13:34, 35; 19:41–44). BACK TO LUKE 21:23

STUDY NOTE FOR LUKE 21:24 the times of the Gentiles. This may mean the time when the Gentiles will have their triumph over Israel, or the time when the gospel is preached to the Gentiles (Rom. 11:11, 12, 25–32), or both.

fulfilled. A divine purpose will be worked out (cf. Rom. 11:1–32). BACK TO LUKE 21:24

STUDY NOTE FOR LUKE 21:25, 26 In biblical prophecy, scenes of cosmic dissolution sometimes symbolize major shifts in covenantal epochs (Acts 2:19, 20), but here it seems that Jesus shifts the subject to the second coming of Christ (v. 9 note), which will precipitate the destruction of the present heaven and earth and the introduction of a new heaven and earth (Rev. 20:11; 21:1). The Son of Man’s glorious return will be preceded by signs that will puzzle many. BACK TO LUKE 21:25, 26

STUDY NOTE FOR LUKE 21:27 the Son of Man coming in a cloud. Forty days after His resurrection, Jesus ascends in a cloud to heaven, fulfilling the vision in which Daniel saw “one like a son of man” coming with the clouds of heaven to receive His universal dominion from the Ancient of Days (Dan. 7:13, 14; Acts 1:9–11). At the end of the age, Jesus’ return as the Son of Man will be a coming in splendor to judge and to consummate His reign. Alternatively, this verse may refer to His coming in A.D. 70 to judge Jerusalem. See note on Matt. 24:29–31. BACK TO LUKE 21:27

STUDY NOTE FOR LUKE 21:28 redemption. This word means “deliverance on payment of a price.” Jesus pays the price at Calvary, and He here looks forward to the final fulfillment of what that deliverance means, which includes the bodily resurrection of believers (Rom. 8:23; Phil. 3:20, 21). BACK TO LUKE 21:28

STUDY NOTE FOR LUKE 21:29–32 After these sentences in Mark 13:28–31, Jesus draws a contrast between the signs that forecast Jerusalem’s impending destruction and the unpredictable timing of His second coming at the end of the age (Mark 13:32). This contrast, along with His statement that “this generation will not pass away until all this has taken place” (Luke 21:32), may suggest that Jesus is switching the topic back to the traumas of A.D. 70. BACK TO LUKE 21:29

STUDY NOTE FOR LUKE 21:30 The appearance of leaves on the trees announces that summer is at hand. So the signs tell us that the kingdom is near, apparently in the transition from the old covenant to the new, signified by Jerusalem’s fall and the spread of the gospel among the Gentiles. BACK TO LUKE 21:30

STUDY NOTE FOR LUKE 21:32 generation. The Gk. word usually means all the people alive at a given time, but it can also mean all of a certain kind of people (e.g., wicked or righteous) or a particular racial or ethnic group. In Luke, “this generation” typically refers to those who resist God’s will (7:31; 11:29–32, 50, 51; 17:25), so Jesus seems to be predicting that human opposition to God’s kingdom will continue right to the consummation. BACK TO LUKE 21:32

STUDY NOTE FOR LUKE 21:34, 35 that day. Since “that day” will come upon all the earth’s residents, Jesus has returned to the theme of His second coming and the end of time, which will spring “suddenly like a trap” not only on the ungodly but also on “you,” His disciples. BACK TO LUKE 21:34, 35

STUDY NOTE FOR LUKE 21:36 stay awake ... praying. Watchfulness and prayer are Christian duties to the end of time (cf. 12:35–48).

to escape all these things. Although believers are not promised immunity from the woes of life in this fallen world and are assured that they will be persecuted for their faith (John 16:33; 2 Tim. 3:12), Jesus’ blood and righteousness will shield them from God’s wrath, which will come on the wicked at the end of history (3:7; 1 Thess. 1:10).

to stand before the Son of Man. This signifies salvation at the last day. BACK TO LUKE 21:36

STUDY NOTE FOR LUKE 21:37, 38 Jesus’ last days are spent teaching in Jerusalem, while at night He stays on the Mount of Olives nearby. The people’s eagerness to hear Him continues to thwart the desire of their leaders to destroy Him (22:2; cf. 19:47, 48; 20:6, 19, 26). BACK TO LUKE 21:37, 38

STUDY NOTES FOR LUKE 22

STUDY NOTE FOR LUKE 22:1 the Feast ... Passover. Strictly speaking, Passover and the Feast of Unleavened Bread are different but immediately successive festivals (Num. 28:16–25), although leaven is to be removed from Israel’s dwellings before the evening on which the Passover is observed (Ex. 12:14–20). In NT times, the names are used interchangeably. The feast commemorates the great deliverance of Israel from Egypt (Ex. 12:17; Mark 14:1 note). BACK TO LUKE 22:1

STUDY NOTE FOR LUKE 22:2 chief priests. The chief priests have the political power among the Jews, and they, not the Pharisees, lead the final opposition to Jesus.

feared the people. See note on 21:38. BACK TO LUKE 22:2

STUDY NOTE FOR LUKE 22:3–6 Satan takes control of Judas (John 13:2), and it is Judas who seeks the chief priests, not they who seek him. The “officers” of the temple guard are mostly Levites. BACK TO LUKE 22:3

STUDY NOTE FOR LUKE 22:4, 6 betray. The Gk. term means “hand over.” It is also used to speak of the Father’s “giving up” His own Son as our sacrifice (Rom. 8:32) and of Christ “giving up” Himself for us (Eph. 5:2). But in the Gospels, where it refers to Judas’s treachery, “betray” is the fitting translation. BACK TO LUKE 22:4

22:6 in the absence of a crowd. Access to Jesus’ whereabouts through Judas, an “insider,” will enable the temple leadership to take Jesus into custody without immediately provoking the outrage of the people who eagerly listen to His teaching. See note on 21:38. BACK TO LUKE 22:6

STUDY NOTE FOR LUKE 22:7 Passover. According to Ex. 12:5, the animal can be a lamb or a young goat. It is killed at twilight (Ex. 12:6). BACK TO LUKE 22:7

STUDY NOTE FOR LUKE 22:8–12 Jesus is ready to die but at the time of His own choosing. This may be the reason for the way Jesus makes arrangements for the feast. None of the disciples know where they will eat it. BACK TO LUKE 22:8

STUDY NOTE FOR LUKE 22:10 carrying a jar. A man carrying a pitcher of water will stand out because in Jesus’ day pitchers are used by women; men carry water in skins. As with the colt on which Jesus entered Jerusalem a few days earlier (19:29–34), the way that He directs His disciples to the room for their Passover observance may be intended to teach Jesus’ omniscience. BACK TO LUKE 22:10

STUDY NOTE FOR LUKE 22:14 reclined. The normal posture at such a meal. The diners lean on their left elbows, facing the table with their feet away from it, and eat with the right hand. BACK TO LUKE 22:14

STUDY NOTE FOR LUKE 22:15, 16 Aware that His suffering and death are imminent (12:50; 20:13–15; Mark 14:8; John 13:1), Jesus has an intense desire for fellowship with His disciples at the Passover.

until it is fulfilled in the kingdom of God. Jesus’ abstinence from the Passover and its wine “until the kingdom of God comes” (v. 18) looks far ahead to the marriage supper of the Lamb (Rev. 19:6–9). In preliminary forms, God’s kingdom is present in Jesus’ earthly ministry (17:20, 21) and will arrive in escalated form with His enthronement in heaven and bestowal of the Holy Spirit (Acts 1:3, 6–8; 2:32–36). The kingdom’s consummate expression awaits the return of the king, Jesus. BACK TO LUKE 22:15, 16

STUDY NOTE FOR LUKE 22:17 And he took a cup. At the Passover meal, each person drinks four cups of red wine. The wine is diluted, usually three parts of water to one of wine. BACK TO LUKE 22:17

STUDY NOTE FOR LUKE 22:18 until the kingdom of God comes. This future anticipation is an important aspect of the Lord’s Supper as a sacrament; it points forward to the second coming of Christ (1 Cor. 11:26). BACK TO LUKE 22:18

STUDY NOTE FOR LUKE 22:19 This is my body. There has been much discussion of these words (Matt. 26:26 note). The verb “is” in this instance does not mean “is identical with” or “is transformed into” but rather “represents,” “signifies,” or perhaps “conveys.” See theological note “The Lord’s Supper” on p. 2032.

in remembrance of me. The one thing Jesus has commanded His followers to do as a remembrance of Him refers to His death, underlining the centrality of the cross for the Christian faith. BACK TO LUKE 22:19

STUDY NOTE FOR LUKE 22:20 the new covenant. By His death, Jesus offers the sacrifice that ratifies the new covenant of Jer. 31:31, which exceeds and replaces the covenant ratified in sacrificial blood at Sinai (Ex. 24:3–8; cf. Matt. 26:28; Mark 14:24). BACK TO LUKE 22:20

STUDY NOTE FOR LUKE 22:21–23 Jesus immediately speaks of betrayal by one of those at the table. That Judas is enjoying table fellowship with Jesus makes his crime all the worse. Jesus will fulfill prophecy and go as it has been decreed (v. 37; 24:26, 27; Acts 1:16–20), but this does not lessen the guilt of the one who betrays Him. See Gen. 50:20. BACK TO LUKE 22:21

STUDY NOTE FOR LUKE 22:24–27 Although Mark (10:35–45) and Matthew (20:20–28) record an earlier argument over greatness engendered by James’s and John’s request for preeminent places in Christ’s kingdom, only Luke reports the shameful revival of this dispute as Jesus’ thoughts are dominated by His suffering and sacrificial death in the hours to come. Their rivalry shows how far even the Twelve are from understanding the servant’s mission that Jesus came to fulfill. BACK TO LUKE 22:24

STUDY NOTE FOR LUKE 22:25 benefactors. A number of kings in antiquity took the title “benefactor,” often with little justification. BACK TO LUKE 22:25

STUDY NOTE FOR LUKE 22:26, 27 The disciples must serve, as Jesus does. At this meal He displays His readiness to perform the lowliest of service by washing their feet, the humiliating task of a slave that none of the disciples condescends to do (John 13:3–16). BACK TO LUKE 22:26, 27

STUDY NOTE FOR LUKE 22:28–30 That the disciples should serve rather than seek greatness does not mean they will go unnoticed. Jesus makes clear that He knows how they have stood with Him and that there will be a place for them in the kingdom. They are promised a wonderful future that includes judging the tribes of Israel (v. 30). In fact, because all believers are united by God’s grace to Christ the king, they will rule with Him (Rev. 5:9, 10) and judge angels (1 Cor. 6:3). BACK TO LUKE 22:28

STUDY NOTE FOR LUKE 22:31 Simon, Simon. The repetition conveys solemnity and emphasis, tinged with sadness and rebuke (10:41; 13:34).

demanded to have you. The word “you” is plural. Satan has asked permission to trouble all the disciples. Notice that Satan has no power to act outside the area God allows him (cf. Job 1:6–12; 2:1–7). BACK TO LUKE 22:31

STUDY NOTE FOR LUKE 22:32 you. Here the word “you” is singular.

when you have turned again. Despite Peter’s protestation of loyalty and courage, he will deny Jesus three times that very night. Yet Jesus’ prayer is effective: despite his cowardice, Peter’s faith will not utterly fail, and his turning again is a certainty, not a mere possibility.

strengthen your brothers. When Peter has come through the trial, he is to strengthen others. The complete forgiveness and restoration that Jesus will grant after Peter’s denials will be shown in the renewed assignment to feed and tend his Savior’s sheep (John 21:15–17). BACK TO LUKE 22:32

STUDY NOTE FOR LUKE 22:35, 36 In their earlier missions, the Twelve and the seventy-two traveled light and received God’s extraordinary provision through the hospitality of those who received them (9:3; 10:4). In the new era of gospel advance precipitated by Jesus’ death, resurrection, and ascension, however, heralds of the kingdom should not expect extraordinary providential provision. They should expect ordinary providence and plan accordingly for their daily needs. BACK TO LUKE 22:35

22:36 sword. This is probably not meant literally (cf. vv. 49–51; Matt. 26:51, 52) but is a way of saying that they face a dangerous future. BACK TO LUKE 22:36

STUDY NOTE FOR LUKE 22:37 Jesus Himself faces the necessary fulfillment of Is. 53:12, and His followers will surely experience resistance and persecution. BACK TO LUKE 22:37

STUDY NOTE FOR LUKE 22:38 enough. The disciples take the words about the sword literally, but Jesus’ reply means, “Enough of that sort of talk” (cf. v. 51). BACK TO LUKE 22:38

STUDY NOTE FOR LUKE 22:40 the place. Gethsemane (Mark 14:32), meaning “olive press,” is the name of a grove on the Mount of Olives, across the Kidron brook from Jerusalem’s eastern wall (John 18:1).

Pray. Unlike those of Mark and Matthew, Luke’s account does not mention Peter, James, and John (who sleep while Jesus prays). Luke’s emphasis is on Jesus’ prayer, not the disciples’ failings. BACK TO LUKE 22:40

STUDY NOTE FOR LUKE 22:41 knelt down and prayed. In Jesus’ day people generally pray standing (18:11, 13), but at this solemn time Jesus kneels (cf. Eph. 3:14). BACK TO LUKE 22:41

STUDY NOTE FOR LUKE 22:42 this cup. A symbol of suffering and divine anger (Is. 51:17; Ezek. 23:33). Earlier that evening, Jesus identified the cup of the new covenant, which He offered to His disciples, with His blood (v. 20).

not my will. As one who has taken upon Himself a complete human nature, it is natural for Jesus to shrink from the horror of the cross, a horror magnified by His knowledge that in dying He will be forsaken by God and experience the weight of divine anger on sin, though He is Himself utterly innocent and righteous. Nevertheless, Jesus is determined to follow the will of His Father for the redemption of His people (John 6:38, 39; Heb. 10:5–10). BACK TO LUKE 22:42

STUDY NOTE FOR LUKE 22:43, 44 Luke alone tells of the angel who strengthens Jesus and of the sweat “like great drops of blood.” These verses are absent in many early manuscripts (text note), so they may not have been written by Luke. As with all places in Scripture where the text is in question, the inclusion or omission of these verses does not affect any Christian doctrine. See topical article “New Testament Textual Criticism” on p. 2369. BACK TO LUKE 22:43, 44

STUDY NOTE FOR LUKE 22:47 kiss. The kiss is a common greeting (1 Thess. 5:26; 1 Pet. 5:14), and to use it in this way is a horrible form of betrayal (2 Sam. 20:9, 10). BACK TO LUKE 22:47

STUDY NOTE FOR LUKE 22:49–51 strike with the sword. Still misunderstanding Jesus’ earlier word about obtaining a sword in preparation for future hostility (vv. 36–38), the apostles momentarily stand ready to defend Jesus with violence. One wounds the high priest’s servant before Jesus issues a sharp rebuke to His would-be defenders, as He did to James and John outside a Samaritan town (9:52–55). All four Gospels record this incident, and John gives the name of the swordsman (Simon Peter) and his victim (Malchus; John 18:10). Luke alone records that Jesus heals His enemy’s severed ear. BACK TO LUKE 22:49

STUDY NOTE FOR LUKE 22:53 your hour. A furtive arrest at night suits this effort of the forces of spiritual darkness (cf. Eph. 6:12; Col. 1:13). BACK TO LUKE 22:53

STUDY NOTE FOR LUKE 22:54 the high priest’s house. Jesus is taken first to the high priest who ordered His arrest. All four Gospels give more space to the trial than to the crucifixion. They are answering questions about why the Jews condemned Jesus and why the Romans executed Him and are also bringing out His identity as the Son of God and king of the Jews.

Peter was following at a distance. John 18:15, 16 indicates that “another disciple” (perhaps John) obtains access for Peter into the high priest’s courtyard, but in all four Gospels the spotlight is on Peter, who confidently claimed before His denial that his loyalty toward Jesus overshadowed everyone else’s. The distance that Peter keeps anticipates the denials by which he will disavow association with Jesus. BACK TO LUKE 22:54

STUDY NOTE FOR LUKE 22:55–62 All four Gospels say that the first challenge comes from a servant girl, but the second variously from the same girl (Mark 14:69), a different girl (Matt. 26:71), or a man (Luke 22:58). Servants were around a fire in a courtyard; a challenge from any of them would be taken up by the others, and there would have been several voices challenging Peter. The threefold denial fulfills the prediction of v. 34. BACK TO LUKE 22:55

STUDY NOTE FOR LUKE 22:63–65 Jesus is evidently left to a guard of soldiers who physically and psychologically torment Him. BACK TO LUKE 22:63

STUDY NOTE FOR LUKE 22:64 Prophesy. Jesus was earlier acclaimed as a prophet of God (7:16, 39) and performed miracles reminiscent of those associated with Elijah and Elisha (7:11–17; 9:12–17). Now His captors mockingly demand that He prove His prophetic gift by identifying those who struck Him, without seeing them. Their mocking echoes Satan’s taunt, “If you are the Son of God” (4:3). BACK TO LUKE 22:64

STUDY NOTE FOR LUKE 22:66–71 No single gospel gives a complete account of Jesus’ trial. It is clear that there were two main stages: the Jews tried Him before the Sanhedrin and obtained a verdict that He was a blasphemer and deserved to die. However, only the Romans had the right to execute Him, and they would not execute a man for blasphemy against the God of Israel. There had to be a further trial before the Romans to try to establish some violation of Roman law that would deserve capital punishment.

22:66 day. Jewish trials had to be held in the daytime. Mark indicates, however, that an unofficial hearing in the chief priest’s home took place during the night (Mark 14:53–65, 72) and preceded the public meeting of the Sanhedrin (Mark 15:1), which Luke reports here. BACK TO LUKE 22:66

STUDY NOTE FOR LUKE 22:67, 68 Luke does not speak of a formal accusation or of a trial according to proper procedure. The Sanhedrin simply requires Jesus to incriminate Himself according to their understanding of the Messiah. This He declines to do, as they will not believe Him. BACK TO LUKE 22:67

22:68 you will not answer. The opposition of the elders, chief priests, and scribes, with a few exceptions (23:50, 51; John 3:1; 7:50–52; 19:38, 39), is so entrenched that they simply refuse to respond to questions from Jesus that challenge them (20:3–8, 39, 40, 44). BACK TO LUKE 22:68

STUDY NOTE FOR LUKE 22:69 Jesus does say that a change is coming “from now on,” when as the Son of Man He will be in the place of highest honor in heaven, fulfilling Dan. 7:14 and Ps. 110:1. His pouring out of the Holy Spirit at Pentecost constitutes a public display on earth of His enthronement at God’s right hand in heaven (Acts 2:33). BACK TO LUKE 22:69

STUDY NOTE FOR LUKE 22:70 Jesus’ conflation of OT texts brings together the glorious “one like a son of man” who will rule all peoples with the priest king whom David calls his “Lord” (20:41–44). The Sanhedrin rightly infers that He is claiming to be Son of God in a uniquely exalted sense (1:31–35; 3:22; 9:35). BACK TO LUKE 22:70

STUDY NOTE FOR LUKE 22:71 Jesus has conceded to the Sanhedrin’s charge that He claimed to be the Son of God, and as far as they are concerned He is guilty of blasphemy (cf. Matt. 26:65; John 10:30–33). Persuading the Romans to act will require a different charge, but for the Sanhedrin the matter is over. Jesus is guilty in their eyes, and it remains only to secure His execution. BACK TO LUKE 22:71

STUDY NOTES FOR LUKE 23

STUDY NOTE FOR LUKE 23:1 the whole company. Not all of the members of the Sanhedrin are needed, but their united front will impress Pilate with their seriousness. BACK TO LUKE 23:1

STUDY NOTE FOR LUKE 23:2 misleading our nation. A curiously imprecise charge. Certainly, Jesus has taken issue with rabbinic tradition, but that will be of no concern to the Roman authorities. Aware of Jesus’ popularity with ordinary Jews (19:48; 21:38), the Sanhedrin’s spokesmen will go on to charge that His teaching “stirs up the people,” hinting that He is inciting armed insurrection against the empire—a danger that the governor cannot ignore.

forbidding us to give tribute to Caesar. Jesus did the opposite, commanding that what is Caesar’s be rendered to Caesar (20:25).

saying that he ... is Christ, a king. Jesus specifically refuses to use the title, although He does acknowledge that He is the Son of God (22:67–69). The Sanhedrin deliberately places a political-military connotation on these titles to give Pilate the impression that Jesus threatens Rome’s occupation of Judea. In the senses that the Sanhedrin intends to convey, all the charges are false. BACK TO LUKE 23:2

STUDY NOTE FOR LUKE 23:3 You have said so. In one sense, Jesus is king of the Jews, but not in the sense in which Pilate understands the title. His answer is therefore ambiguous (cf. John 18:33–38). Without denying the title, Jesus distances Himself from its political and militant associations. From this reply, Pilate concludes that Jesus is no revolutionary (v. 4). BACK TO LUKE 23:3

STUDY NOTE FOR LUKE 23:5–7 In the Roman Empire, a trial was usually held in the province where the offense was committed, but it could be transferred to the province from which the accused came. Pilate seizes on this to send Jesus to Herod Antipas, apparently trying to evade pressure from the Sanhedrin to execute Jesus, who is clearly not guilty of a capital offense under Roman law (vv. 4, 14–16). Only Luke mentions this temporary change of venue to Herod’s legal authority as tetrarch of Galilee. BACK TO LUKE 23:5

STUDY NOTE FOR LUKE 23:9 made no answer. Herod Antipas earlier ordered the execution of John the Baptist (3:19, 20; 9:7–9; cf. 13:31). His interest in Jesus’ case has nothing to do with justice but is driven by curiosity to see a miracle like those that have been reported to him. Therefore, Herod is the only person to whom Jesus refuses to speak. BACK TO LUKE 23:9

STUDY NOTE FOR LUKE 23:11 splendid clothing. Herod mocks Jesus by dressing Him royally, ridiculing the charge that He is Israel’s anointed king. BACK TO LUKE 23:11

STUDY NOTE FOR LUKE 23:12 Herod and Pilate became friends. These political leaders’ complicity in the conspiracy “against the Lord and his Anointed” fulfills Ps. 2:1, 2, as the early Christians recognized (Acts 4:25–28). BACK TO LUKE 23:12

STUDY NOTE FOR LUKE 23:16 I will ... release him. Under Roman law, a person could be beaten and warned to be more careful in the future. Pilate is evidently hoping that this will placate the Jews and enable him to release one he knows to be innocent.

23:17 The custom of releasing a prisoner at Passover is not attested outside the Gospels, but this sort of thing was widely done at this time, and there is nothing improbable about it. This sentence may not occur in Luke’s original (text note), but the custom and expectation that it describes appear in Mark 15:6, and it may be that an earlier copyist, who knew Mark’s gospel well, inadvertently entered it into Luke’s recounting of the Passion. BACK TO LUKE 23:16

STUDY NOTE FOR LUKE 23:18 Barabbas. The crowds clamor for Barabbas, a man otherwise unknown. His name means “son of the father” in Aramaic. BACK TO LUKE 23:18

STUDY NOTE FOR LUKE 23:19 insurrection ... murder. Ironically, Barabbas is guilty of the defiant, disruptive crimes against the empire of which the Sanhedrin falsely accuse Jesus. Luke repeats Barabbas’s crimes in v. 25, in connection with Pilate’s release of that terrorist “for whom they asked.” BACK TO LUKE 23:19

STUDY NOTE FOR LUKE 23:21 Crucify. Crucifixion is Rome’s cruelest form of execution, reserved for slaves and the most violent of criminals. It involves a slow death by asphyxiation as the victim is suspended by his arms and supported by his feet until fatigue prevents his drawing breath into his lungs. The public exposure adds shame to the physical torment. BACK TO LUKE 23:21

STUDY NOTE FOR LUKE 23:23–25 The hostile forcefulness of the Jewish leaders and the feeble acquiescence of the Roman governor, who knows that Jesus is innocent (v. 14), are repeatedly emphasized. BACK TO LUKE 23:23

STUDY NOTE FOR LUKE 23:26 Simon of Cyrene. It is customary for the condemned to carry the horizontal crossbeam to the site of the crucifixion. Jesus starts to carry His cross (John 19:17), but He is weakened by the heavy scourging that Roman soldiers have already inflicted (Mark 15:15), which lacerated flesh and drew blood. The soldiers conscript a passerby named Simon, from Cyrene in North Africa. His sons apparently were known in the early church (Mark 15:21 note). BACK TO LUKE 23:26

STUDY NOTE FOR LUKE 23:27–31 Only Luke records this lament of the people, especially women, over Jesus’ suffering. Other gospels report that the fickle crowds who had welcomed Jesus’ entrance into Jerusalem a few days earlier joined their leaders’ demands for His execution (Mark 15:8–15; Matt. 27:20–23). But Luke notes that among the many common folk who have listened eagerly to Jesus’ teaching that week (19: 48; 20:6, 19, 26; 21:38; 22:2), there are still many who are shocked and saddened by the unjust verdict against Him. BACK TO LUKE 23:27

STUDY NOTE FOR LUKE 23:28 Daughters of Jerusalem. These are local people, not pilgrims from Galilee. Jesus is concerned for them, not for Himself, and turns their attention to the terrible troubles that will come upon the land and its capital city (21:20–24). BACK TO LUKE 23:28

STUDY NOTE FOR LUKE 23:29 Blessed are the barren. Since childlessness was an occasion of shame typically associated with God’s displeasure (1:7, 24, 25), only the direst disaster could make barrenness a blessing. Worse than inability to bear children is seeing one’s children slaughtered, as will occur when Jerusalem falls in A.D. 70 (21:23, 24). BACK TO LUKE 23:29

STUDY NOTE FOR LUKE 23:30 Fall on us. Israel’s prophets predicted that when God’s righteous wrath is unleashed, people will seek shelter from it, even at the cost of being crushed by mountains (Hos. 10:8; Is. 2:19; cf. Rev. 6:16, 17). BACK TO LUKE 23:30

STUDY NOTE FOR LUKE 23:31 Evidently a proverbial saying, possibly meaning that if Jesus (who is innocent) is crucified, what will happen to the Jewish leaders and populace (who unjustly demanded His death)? BACK TO LUKE 23:31

STUDY NOTE FOR LUKE 23:33 The Skull. From the Aramaic golgotha,(Gk. kranion,Latin calvaria), meaning “a skull.” All four Gospels say that Jesus is crucified between two criminals; in His death, He “is numbered with the transgressors,” as He foretold (22:37; Is. 53:12). BACK TO LUKE 23:33

STUDY NOTE FOR LUKE 23:34 forgive them. Both Jews and Romans. The mercy expressed in Jesus’ request to His Father will reappear in the dying prayer of Stephen, the first recorded martyr after Pentecost (Acts 7:60).

they know not what they do. The ignorance of the Jewish and Gentile conspirators against the Lord and His Messiah (Acts 4:25–28) does not excuse them, but it leaves the door to repentance open (1 Tim. 1:13–15; cf. 1 Cor. 2:8). This verse is absent in many early manuscripts (text note). See note on 22:43, 44.

his garments. The clothing of a crucified person was normally given to those who carried out the execution. In this way, Ps. 22:18 (cited in John 19:24) is fulfilled. BACK TO LUKE 23:34

STUDY NOTE FOR LUKE 23:35 The rulers, not the people, are sneering. They speak of “the Christ” and the “Chosen One.” Although Jesus seems not to have used either title often, He implicitly granted the correctness of Peter’s confession that He is the Christ of God (9:20–22) and did not disavow the title when interrogated by the Sanhedrin (22:67–70). The Father’s voice at the transfiguration identified Jesus as the Father’s “Chosen One” (9:35).

save himself. The suffering Messiah’s tormenters in Ps. 22:7, 8 taunt Him that God will rescue Him—if He actually enjoys God’s favor. BACK TO LUKE 23:35

STUDY NOTE FOR LUKE 23:38 an inscription over him. Formally, “King of the Jews” states the crime for which execution was imposed. In God’s providence, it also correctly identifies Jesus and implies the character of His kingship as He enters His dominion through suffering. BACK TO LUKE 23:38

STUDY NOTE FOR LUKE 23:40 the other rebuked him. At first, both criminals crucified with Jesus echo the insulting taunts of the Jewish leaders and Roman soldiers (Mark 15:32), but Jesus’ response persuades one that He is innocent. BACK TO LUKE 23:40

STUDY NOTE FOR LUKE 23:42 into your kingdom. This request indicates some measure of trust. The man believes that Jesus is not about to be annihilated in death but is going to a heavenly kingdom. BACK TO LUKE 23:42

STUDY NOTE FOR LUKE 23:43 today. If the repentant criminal envisions bodily resurrection in a distant future kingdom, he is not wrong; but Jesus promises more immediate communion with Himself even in the interim between physical death and Christ’s return and the final resurrection. See theological note “The Intermediate State” on p. 2109.

Paradise. A Persian word for “garden,” which came to mean “the place of the righteous dead” (2 Cor. 12:3; Rev. 2:7). BACK TO LUKE 23:43

STUDY NOTE FOR LUKE 23:44 about the sixth hour ... until the ninth hour. From about noon until three P.M., reckoning the hours of the day from dawn.

darkness. This is a supernatural darkness, perhaps a fulfillment of Joel 2:30, 31, to be cited by Peter on the day of Pentecost (Acts 2:19, 20). BACK TO LUKE 23:44

STUDY NOTE FOR LUKE 23:45 the curtain. Although the temple has several curtains, this is probably the curtain separating the Most Holy Place from the Holy Place, the outer chamber of the sanctuary structure. Mark 15:38 notes that the curtain is torn “from top to bottom,” indicating a divine act (the curtain was approximately thirty feet [9 m] high). Jesus’ death opens the way into the presence of God (Heb. 10:19–22), thereby making the temple obsolete as the place of atonement for sins. At this point, well before the temple’s destruction in A.D. 70 (Luke 21:20–24), God inaugurates a new temple composed of living “stones” (i.e., believers) built on Jesus, the foundation (1 Pet. 2:4, 5; Eph. 2:20–22; Acts 2:3 note). BACK TO LUKE 23:45

STUDY NOTE FOR LUKE 23:46 Matthew and Mark emphasize how terrible Jesus’ death is. Luke does not deny this but records Jesus’ words, quoting Ps. 31:6, thereby showing that His death is in accordance with the will of the Father.

breathed his last. This is not the usual way of referring to death. None of the Gospels employs standard terminology for Jesus’ death. BACK TO LUKE 23:46

STUDY NOTE FOR LUKE 23:47 innocent. The way He died showed Him to be “innocent” (Gk. “righteous”). Matthew and Mark have “Son of God”; in this context, the two terms may have had similar meaning in the centurion’s mind, although Matthew and Mark would expect their readers to grasp a fuller sense than the centurion himself perceived (Mark 15:39 note). BACK TO LUKE 23:47

STUDY NOTE FOR LUKE 23:48 beating their breasts. A sign of grief. The crowd came to be entertained, but Jesus’ death disturbs them. BACK TO LUKE 23:48

STUDY NOTE FOR LUKE 23:49 his acquaintances and the women. Luke does not say what effect the death has on the disciples who “stood at a distance” to witness it. Their aloofness may allude to the bleakest lament psalm (Ps. 88:18) and contrasts with the readiness of Joseph of Arimathea to risk his reputation and more by arranging Jesus’ burial (23:50–53). BACK TO LUKE 23:49

STUDY NOTE FOR LUKE 23:50, 51 Joseph of Arimathea is mentioned in all four Gospels as taking the leading role in Jesus’ burial. The location of Arimathea is uncertain (Mark 15:43 note). Joseph is a member of the Sanhedrin and must have been absent when the vote to execute Jesus was taken, for “all” agreed to it (Mark 14:64). That he is “looking for the kingdom of God” (v. 51) means that he is a disciple of Jesus, as Matthew states (Matt. 27:57). BACK TO LUKE 23:50, 51

STUDY NOTE FOR LUKE 23:53 linen. The linen cloth is a shroud (placed over the linen strips mentioned in John 19:40).

a tomb cut in stone. A rock tomb generally holds several bodies (Mark 15:46 note), but this one is empty. BACK TO LUKE 23:53

STUDY NOTE FOR LUKE 23:54 Preparation. Friday, the day on which people prepare for the Sabbath, which begins at sundown (John 19:14 note). BACK TO LUKE 23:54

STUDY NOTE FOR LUKE 23:55, 56 There is not time on Friday to do all that Jesus’ followers would have liked for His burial. The women take note of where the body is laid, evidently to know where to come when the Sabbath is over to complete the burial process. Joseph and Nicodemus place a considerable quantity of myrrh and aloes with the body as they lay it in the tomb (John 19:38, 39), but the women want to make their own contribution.

On the Sabbath they rested. Even in their heart-wrenching sorrow, the women observe God’s command to rest on the seventh day (Ex. 20:10, 11). BACK TO LUKE 23:55, 56

STUDY NOTES FOR LUKE 24

STUDY NOTE FOR LUKE 24:1–53 Each gospel deals with the resurrection in its own way, though none describes how it happened. Some things are clear in all four: the empty tomb, the slowness of the disciples to believe that the resurrection had happened, and the prominence of women in the first appearances. But each gospel also has something that does not appear in the others. Luke includes the account of the walk to Emmaus and related events.

24:1 the first day of the week. This begins at sunset on Saturday, so the women have had the hours of darkness to complete their preparations before setting out for the tomb at daybreak. BACK TO LUKE 24:1

STUDY NOTE FOR LUKE 24:2, 3 In the first century, a stone tomb was closed by rolling a stone in front of the opening (Mark 15:46 note). Matthew notes that a seal was placed on the stone, signifying that Roman imperial authority would punish anyone who disturbed it (Matt. 27:66). BACK TO LUKE 24:2, 3

STUDY NOTE FOR LUKE 24:4 two men ... in dazzling apparel. Spirit messengers (angels; v. 23) sent by God appear to be men, but their dazzling clothing shows that they are not human beings (Acts 1:10). BACK TO LUKE 24:4

STUDY NOTE FOR LUKE 24:6, 7 As the angels remind the women, Jesus told His followers repeatedly that He “must” suffer, die, and be raised on the third day (9:22, 44; 17:25; 18:32, 33; 22:37). This was God’s sovereign plan announced in the OT (24:25, 26, 44–47; Acts 17:2, 3). BACK TO LUKE 24:6, 7

STUDY NOTE FOR LUKE 24:9 all the rest. There is a large group of Jesus’ followers in Jerusalem, in addition to the eleven apostles. Many are Galileans who traveled to Jerusalem for the Passover, including those who accompanied His triumphal entry (19:37). BACK TO LUKE 24:9

STUDY NOTE FOR LUKE 24:10 Mary Magdalene is the first to see the risen Lord (John 20:10–18). She is mentioned in all four Gospels in connection with the crucifixion and the resurrection; but otherwise we hear of her only in 8:2, where we learn that Jesus had exorcised seven demons from her. BACK TO LUKE 24:10

STUDY NOTE FOR LUKE 24:11 they did not believe them. In general, the testimony of women was not highly regarded by first-century Jews, and some rabbinic tradition deemed their testimony inadmissible in a court of law. This mindset lies behind the misgivings later expressed by two disciples en route to Emmaus (vv. 22–24). BACK TO LUKE 24:11

STUDY NOTE FOR LUKE 24:12 saw the linen cloths by themselves. This detail exposes the mistake of the rumor later circulated by the Sanhedrin, that Jesus’ body was stolen (Matt. 28:11–15). Peter’s marveling is ambiguous, indicating astonishment or confusion, but not necessarily faith. BACK TO LUKE 24:12

STUDY NOTE FOR LUKE 24:13 Emmaus. The exact site is not known, although Luke gives its distance (“about seven miles” [11 km]) from Jerusalem. BACK TO LUKE 24:13

STUDY NOTE FOR LUKE 24:16 their eyes were kept. This appears to mean that God has prevented them from recognizing Jesus at this time. When they have been persuaded from Moses and the prophets to expect the Messiah’s suffering and resurrection, they will be ready to recognize Him (see 16:29–31). BACK TO LUKE 24:16

STUDY NOTE FOR LUKE 24:18 Cleopas is not mentioned elsewhere, nor is his companion identified. BACK TO LUKE 24:18

STUDY NOTE FOR LUKE 24:19 a prophet mighty in deed and word. Stephen will describe Moses in similar terms (Acts 7:22). Luke will summarize the contents of this gospel, his “first book,” as “all that Jesus began to do and teach” (Acts 1:1). BACK TO LUKE 24:19

STUDY NOTE FOR LUKE 24:20 our chief priests and rulers. The disciples place the principal responsibility for Jesus’ death on their own people, not on the Romans. BACK TO LUKE 24:20

STUDY NOTE FOR LUKE 24:21 redeem. The word means to set free by paying a price. Clearly, the two are thinking of the political deliverance of their nation. BACK TO LUKE 24:21

STUDY NOTE FOR LUKE 24:22–24 The women’s report of the empty tomb (confirmed by men) and the vision of angels amazes these men but does nothing to alleviate their sadness (v. 17) or dashed hopes (v. 21). BACK TO LUKE 24:22

STUDY NOTE FOR LUKE 24:25 O foolish ones, and slow of heart. Their failure to embrace the Scriptures’ predictions of the Messiah’s suffering and subsequent glory is attributable not to the Bible’s obscurity but to their spiritual blindness. BACK TO LUKE 24:25

STUDY NOTE FOR LUKE 24:26 suffer ... enter ... glory. See vv. 44–47. Peter gives a similar outline of the message of the OT in 1 Pet. 1:10, 11. BACK TO LUKE 24:26

STUDY NOTE FOR LUKE 24:27 Moses and all the Prophets. The first two sections of the Hebrew OT canon are the books of Moses (Genesis–Deuteronomy) and the “Prophets,” which in the Jewish reckoning include historical books such as Joshua, Judges, Samuel and Kings as well as prophetical writings such as Isaiah, Jeremiah, Ezekiel, and the Minor Prophets. Throughout these portions of God’s Word, Jesus shows them promises and foreshadowings of Himself and His mission. See note on 24:44. BACK TO LUKE 24:27

STUDY NOTE FOR LUKE 24:30 took the bread ... blessed ... broke ... gave it to them. These were actions a host performs at a meal, but they are also reminiscent of Jesus’ institution of the Lord’s Supper a few evenings earlier (22:19; cf. 9:16). BACK TO LUKE 24:30

STUDY NOTE FOR LUKE 24:31 their eyes were opened. This is by divine action (cf. v. 16). BACK TO LUKE 24:31

STUDY NOTE FOR LUKE 24:32 our hearts burn within us. Even before they recognize Jesus, His opening of the Scriptures to show them His suffering and subsequent glory replaces their despair with faith and joy. BACK TO LUKE 24:32

STUDY NOTE FOR LUKE 24:34 They had not believed the women (v. 11), but an appearance to Simon Peter is more convincing. BACK TO LUKE 24:34

STUDY NOTE FOR LUKE 24:36 The sudden appearance of Jesus among them, although the doors were locked (John 20:19), indicates that Jesus’ resurrection body is not subject to the same limitations that our present mortal and “lowly bodies” are (Phil. 3:21; 1 Cor. 15:42–57). BACK TO LUKE 24:36

STUDY NOTE FOR LUKE 24:37, 38 startled ... frightened ... thought they saw a spirit. Despite the testimony of Simon and the two who returned from Emmaus, confusion and doubt persist (cf. Matt. 28:17). Consequently, Jesus provides “many proofs” (Acts 1:3) that He has risen bodily, overwhelming their unbelief and qualifying them to bear eyewitness testimony to His resurrection (Acts 1:21, 22; 2:32; Luke 1:2). BACK TO LUKE 24:37, 38

STUDY NOTE FOR LUKE 24:39 my hands and my feet. That is, to see the nail marks. His risen body, though gloriously transformed, still bears the scars of His suffering (John 20:24–29). BACK TO LUKE 24:39

STUDY NOTE FOR LUKE 24:42, 43 broiled fish. The risen Christ eats and drinks, proving that He is not merely a visionary appearance (see Acts 1:3). BACK TO LUKE 24:42, 43

STUDY NOTE FOR LUKE 24:44 everything ... must be fulfilled. The word “must” indicates that the Messiah’s suffering and resurrection, together with the blessings that flow from those events to all nations, are central to the purposes of God revealed in the OT. Therefore, God’s sovereign will mandates that those Scriptures be fulfilled.

the Law of Moses and the Prophets and the Psalms. The threefold division of the Hebrew Bible. As the first book in the third section of the Hebrew canon, “Psalms” stands for all the books in that section (called “the Writings”). Jesus is saying that every part of Scripture bears witness to Him. BACK TO LUKE 24:44

STUDY NOTE FOR LUKE 24:45 opened their minds. Jesus shows them the way to understand the Bible, but He also removes the spiritual blindness and slowness of heart that has hindered their understanding and acceptance of its message. Christ’s death and resurrection were foretold in the OT (v. 26 note). In addition, the calling of people to repentance and remission of sin were foretold, as was the fact that this message of salvation would go out from Jerusalem to all nations (v. 47; cf. Acts 1:8). These blessings are all based on Christ’s atoning death and glorious resurrection. BACK TO LUKE 24:45

STUDY NOTE FOR LUKE 24:48 witnesses. The apostles (and preachers, who are their fallible successors) are not to produce some novel concepts of their own but to bear witness to what God has done. The apostles, uniquely, are Jesus’ witnesses (Acts 1:8) to testify to His resurrection (Acts 1:21, 22; 2:32; 3:15; 5:32; 10:39, 41; 13:31). Only their words are inspired, and the task of church leaders is to remain faithful to the apostolic testimony of the Scriptures and not to claim the same authority for themselves. With the death of the last apostle at the end of the first century, special revelation ceased, though the Holy Spirit continues to bless His people with the understanding of His Word. BACK TO LUKE 24:48

STUDY NOTE FOR LUKE 24:49 The risen Jesus will send what His Father has promised, the gift of the Holy Spirit (Joel 2:28–32; Acts 2:1–4; cf. Is. 44:3, 8).

stay in the city. As Acts 1:5 shows, this command implies that the promised descent of the Spirit from the Father will occur “not many days from now.” It also means that they will need the Spirit’s power “from on high” (Is. 32:15) to fulfill their mission as witnesses. BACK TO LUKE 24:49

STUDY NOTE FOR LUKE 24:50 Luke gives no time indication here, but elsewhere he states that the ascension takes place forty days after the resurrection (Acts 1:3).

Bethany. A village on the Mount of Olives about two miles (3 km) east of Jerusalem (John 11:18). BACK TO LUKE 24:50

STUDY NOTE FOR LUKE 24:51 he parted from them. Luke’s account of the ascension is a brief but fitting conclusion to his gospel, which is an account of “all that Jesus began to do and teach, until the day when he was taken up” (Acts 1:1, 2). Luke provides a more detailed ascension account at the beginning of his second book (Acts 1:9–11). The ascension marks the end of the work Jesus came to do on earth and the beginning of what He continues to do in and through the church. See theological note “The Ascension of Christ.” BACK TO LUKE 24:51

STUDY NOTE FOR LUKE 24:52 they worshiped him. Whatever their view of Jesus in earlier days, they now recognize His divinity and worship Him. The separation does not bring sadness but “great joy,” as the angel of the Lord promised at Jesus’ birth (2:10, 11). BACK TO LUKE 24:52

STUDY NOTE FOR LUKE 24:53 The gospel ends as it began, in Jerusalem with the worship of God. BACK TO LUKE 24:53

FOOTNOTES FOR LUKE 1

1 Greek Zacharias

1 That is, legally pledged to be married

1 Some manuscripts add Blessed are you among women! 2 Greek since I do not know a man 3 Some manuscripts add of you 4 Greek bondservant; also verse 48 5 Or believed, for there will be

1 Or when the sunrise shall dawn upon us; some manuscripts since the sunrise has visited us

FOOTNOTES FOR LUKE 2

2 Or This was the registration before 3 That is, one legally pledged to be married

1 Some manuscripts peace, good will among men

1 Greek bondservant 2 Or as a widow for eighty-four years

1 Greek they 2 Or about my Father’s business 3 Or years

FOOTNOTES FOR LUKE 3

4 Or crying, Prepare in the wilderness the way of the Lord

1 Greek chiton, a long garment worn under the cloak next to the skin 2 Or my Son, my (or the) Beloved 3 Some manuscripts beloved Son; today I have begotten you

1 Greek Salathiel

FOOTNOTES FOR LUKE 4

1 Leprosy was a term for several skin diseases; see Leviticus 13 2 Or Leave us alone 3 Some manuscripts Galilee

FOOTNOTES FOR LUKE 5

1 The Greek word anthropoi refers here to both men and women 2 Leprosy was a term for several skin diseases; see Leviticus 13 3 Greek he 4 Some manuscripts was present to heal them 1 Some manuscripts better

FOOTNOTES FOR LUKE 6

2 Some manuscripts On the second first Sabbath (that is, on the second Sabbath after the first)

1 Greek chiton, a long garment worn under the cloak next to the skin

1 Some manuscripts founded upon the rock

FOOTNOTES FOR LUKE 7

2 Greek bondservant; also verses 3, 8, 10 3 Greek he 4 Some manuscripts The next day

1 Greek he 2 Leprosy was a term for several skin diseases; see Leviticus 13 3 Greek he 4 Greek they justified God

1 Or to

FOOTNOTES FOR LUKE 8

2 Some manuscripts him

1 Some manuscripts Gadarenes; others Gergesenes; also verse 37 2 Greek he; also verses 38, 42 3 Greek daimonizomai; elsewhere rendered oppressed by demons

1 Some manuscripts omit and though she had spent all her living on physicians, 2 Some manuscripts add and those who were with him

FOOTNOTES FOR LUKE 9

3 Greek chiton, a long garment worn under the cloak next to the skin

1 Greek exodus 2 Some manuscripts my Beloved 3 Greek he

1 Some manuscripts add as Elijah did 2 Some manuscripts add and he said, “You do not know what manner of spirit you are of; for the Son of Man came not to destroy people’s lives but to save them” 3 Greek he

FOOTNOTES FOR LUKE 10

1 Some manuscripts seventy; also verse 17

1 Or for so it pleased you well 2 A denarius was a day’s wage for a laborer

1 Greek he 2 Some manuscripts few things are necessary, or only one

FOOTNOTES FOR LUKE 11

3 Greek he

1 Or our bread for tomorrow 2 Or persistence 3 Some manuscripts insert bread, will give him a stone; or if he asks for

1 Greek he

FOOTNOTES FOR LUKE 12

1 Greek Gehenna 2 Greek two assaria; an assarion was a Roman copper coin worth about 1/16 of a denarius (which was a day’s wage for a laborer)

1 Or a single cubit to his stature; a cubit was about 18 inches or 45 centimeters 2 Some manuscripts Consider the lilies; they neither spin nor weave 3 Some manuscripts God’s 4 Greek Let your loins stay girded; compare Exodus 12:11 5 Greek bondservants 6 Some manuscripts add would have stayed awake and

1 Greek bondservant; also verses 45, 46, 47 2 Greek lepton, a Jewish bronze or copper coin worth about 1/128 of a denarius (which was a day’s wage for a laborer)

FOOTNOTES FOR LUKE 14

1 Some manuscripts a donkey 2 Or your brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to brothers or to brothers and sisters

1 Greek bondservant; also verses 21, 22, 23 2 The Greek word for you here is plural

FOOTNOTES FOR LUKE 15

1 Greek ten drachmas; a drachma was a Greek coin approximately equal in value to a Roman denarius, worth about a day’s wage for a laborer 2 Greek joined himself to 3 Some manuscripts add treat me as one of your hired servants 4 Greek bondservants

FOOTNOTES FOR LUKE 16

1 About 875 gallons or 3,200 liters 2 Between 1,000 and 1,200 bushels or 37,000 to 45,000 liters 3 Greek age 4 Greek mammon, a Semitic word for money or possessions; also verse 11; rendered money in verse 13

1 Or everyone is forcefully urged into it 2 Greek bosom; also verse 23

1 Or brothers and sisters

FOOTNOTES FOR LUKE 17

2 Greek Stumbling blocks 3 Greek stumble 4 Greek bondservant; also verse 9 5 Greek gird yourself 6 Greek bondservants 7 Leprosy was a term for several skin diseases; see Leviticus 13

1 Or has saved you 2 Or within you, or within your grasp 3 Some manuscripts omit in his day

1 Some manuscripts add verse 36: Two men will be in the field; one will be taken and the other left 2 Greek body 3 Or eagles

FOOTNOTES FOR LUKE 18

4 Or standing, prayed to himself

1 Or wife or brothers and sisters

FOOTNOTES FOR LUKE 19

1 Greek bondservants; also verse 15 2 A mina was about three months’ wages for a laborer 3 Greek bondservant; also verse 22

FOOTNOTES FOR LUKE 20

1 Greek he

1 Greek bondservant; also verse 11 2 Greek the head of the corner 3 Greek and do not receive a face 4 A denarius was a day’s wage for a laborer

1 Greek his brother 2 Greek huioi; see Preface

FOOTNOTES FOR LUKE 21

1 Greek He 2 Greek two lepta; a lepton was a Jewish bronze or copper coin worth about 1/128 of a denarius (which was a day’s wage for a laborer) 3 Or parents and brothers and sisters

FOOTNOTES FOR LUKE 22

1 Greek he 2 Some manuscripts never eat it again

1 Some manuscripts omit, in whole or in part, verses 19b-20 (which is given . . . in my blood) 2 The Greek word for you (twice in this verse) is plural; in verse 32, all four instances are singular 3 Greek He 4 Greek He

1 Some manuscripts omit verses 43 and 44 2 Greek bondservant

FOOTNOTES FOR LUKE 23

1 Here, or after verse 19, some manuscripts add verse 17: Now he was obliged to release one man to them at the festival

1 Some manuscripts omit the sentence And Jesus . . . what they do 2 Some manuscripts add in letters of Greek and Latin and Hebrew 3 Or blasphemed him 4 That is, noon 5 That is, 3 P.M.

1 Greek was dawning

FOOTNOTES FOR LUKE 24

1 Greek sixty stadia; a stadion was about 607 feet or 185 meters

1 Some manuscripts add and some honeycomb 2 Some manuscripts for

The GOSPEL ACCORDING to

John

TITLE

Many scholars believe that the autographs (the original copies produced by the authors) of the four Gospels did not originally bear what we would consider a “title,” but the opening lines of each of the Synoptics identify the contents of those documents in various ways. The opening words of Mark’s gospel (1:1) imply that it contains the (preached) “good news” in written form. Matt. 1:1 echoes Genesis in speaking of “the book of the genealogy of Jesus Christ.” Luke places his researched and “orderly account” alongside other such narratives of the events attested by the eyewitnesses and ministers of the Word (1:1–3). The fourth gospel, on the other hand, opens with a majestic prologue that (like Matthew) echoes motifs in Genesis (“in the beginning,” creation, light) but does not specifically characterize the document as a whole. John’s prologue does, however, begin with the Word who was with God in the beginning, was God, and through whom God is definitively revealed (1:1, 18), as the gospel goes on to reaffirm (8:58; 10:30; 14:6–9).

The second-century church father Irenaeus characterized this book as the “proclamation” and the “teaching” of the gospel, and the document known as the Muratorian Canon (late second century) states that “the fourth book of the Gospels is that of John, one of the disciples.” The earliest complete manuscripts bear the simple title “According to John,” paralleling the titles of the Synoptics and implying that one gospel of salvation is being proclaimed through these four witnesses.

AUTHOR

The author of John’s gospel was almost certainly a Jew. He displays an intimate knowledge of Jewish customs, festivals, and beliefs. His detailed geographical knowledge suggests that he was a native of Palestine, and it appears that he was an eyewitness of many of the events recorded in his gospel (19:35; 21:24).

Although the work is usually considered anonymous, it contains hints about its authorship. This is the only gospel that refers to one of the apostles with the expression “the disciple whom Jesus loved” (13:23; 19:26) rather than by name. This disciple is identified as the eyewitness who “is bearing witness about these things, and who has written these things” (21:24). His presence at the last supper shows that he was one of the Twelve (Mark 14:17); but he was not Peter, Andrew, Nathanael (Bartholomew), Philip, Thomas, Judas Iscariot, or the other Judas, since these are identified by name in the gospel. Moreover, any careful reader will notice that John, son of Zebedee, who was one of Jesus’ three closest disciples (Mark 3:16, 17; 9:2; 14:33), is not mentioned by name in the gospel. (John 21:2 mentions “the sons of Zebedee” among those who went fishing with Simon Peter after Jesus’ resurrection, and “the disciple whom Jesus loved” was in that group, according to 21:20.) It is difficult to explain this omission unless one assumes that John wrote this gospel and that he refrained from identifying himself. John’s brother James, also not mentioned by name in this gospel, was martyred so early that no rumor would have circulated that he would live until Jesus’ return (Acts 12:2; John 21:23).

Early church tradition, such as the second-century writings of Irenaeus (a disciple of Polycarp, who in turn had direct contact with some of the apostles), consistently and explicitly attributes this gospel to the apostle John. Modern doubts about the reliability of that tradition have led many scholars to reject Johannine authorship of the book, but no other view gives as satisfactory an account of the evidence of the church fathers and the gospel’s internal signals concerning its author.

DATE AND OCCASION

Early church tradition suggests that John wrote the gospel toward the end of his life, around A.D. 90. Some scholars of the late nineteenth and early twentieth centuries, having abandoned Johannine authorship, argued that the gospel was written as late as the middle of the second century. The discoveries of the Rylands papyrus (a manuscript fragment dated to about A.D. 125, containing a few lines from John 18) and of the Dead Sea Scrolls (which improved understanding of Palestine in the first century) have led most scholars to return to the gospel’s traditional date. Some specialists have gone further and dated it before A.D. 80 or even 70.

The author himself describes his purpose for writing: “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (20:31). He therefore seems to envision an audience that at least includes many who do not yet believe in Jesus’ divine-human identity and who need to heed the testimony of Jesus’ words and deeds, especially His being “lifted up” in crucifixion and resurrection, in order to receive eternal life in God’s Son. The purpose statement of the first epistle attributed to John, by contrast, identifies its audience as “you who believe in the name of the Son of God” and describes the aim of that epistle in terms of assurance: “that you may know that you have eternal life” (1 John 5:13).

The polemic emphases of John’s gospel suggest that at its writing, as during Jesus’ ministry, opposition to its witness to Him as the Son of God was coming from Jewish opponents who believed that its Christology was a blasphemous contradiction of the monotheism revealed in the Old Testament Scriptures (Deut. 6:4; Is. 43:10, 11; etc.). The gospel’s insistence that the Word, who was God, “became flesh and dwelt among us” as the supreme revelation of God (1:1, 14, 18) probably also has in view the error of proto-Gnostic dualism, which viewed the material world as intrinsically defiled and unfit for contact with the divine (cf. 1 John 4:1–3; 5:6–11; Col. 1:15–20; 2:8, 9). Thus, this gospel bears its witness in answer both to Jewish and to Greek objections, inviting its readers from various backgrounds to receive eternal life in the knowledge of the Father and of Jesus Christ His Son (17:3).

GENRE

Like the Synoptic Gospels, the fourth gospel offers a selective and theologically interpreted testimony to the events of Jesus’ earthly ministry, culminating in His death, resurrection, and appearances to His followers after rising from the dead. The fidelity of the gospel’s record to the events it records is emphasized in the concluding affirmation that the beloved disciple who “is bearing witness about these things” is offering true testimony (21:24).

Unlike Matthew and Luke but like Mark, John bypasses the birth of Jesus and begins his account, after the prologue (1:1–18), with the ministry of John the Baptist (introduced in the prologue itself; 1:6–8, 15), who bears witness to the descent of the Spirit on Jesus, designating Him as the supremely worthy One who will baptize with the Holy Spirit (1:19, 26, 27, 32–34; cf. Luke 3:15–17, 21, 22).

All the Gospels give to the final week of Jesus’ earthly ministry what would be, in a conventional biography, a disproportionately extensive treatment. In this way, they emphasize the redemptive importance of Jesus’ death and resurrection. In John’s gospel, this weighting of the narrative toward Jesus’ suffering and resurrection is most pronounced, with approximately forty percent of this gospel devoted to the week that began with Jesus’ triumphal entry. John’s account of that week concentrates on Jesus’ private instruction to His disciples (chs. 13–17, if we include His prayer for them and those who will believe through their witness), whereas the Synoptic Gospels record His public teaching and disputes with opponents during Passion Week.

Around the turn of the third century, Clement of Alexandria characterized the stylistic and thematic distinctives that set the fourth gospel apart from the Synoptic Gospels, observing that John, writing last, knew that the “outward facts” of Jesus’ ministry had been set forth by Matthew, Mark, and Luke, and therefore composed a “spiritual Gospel.”

LITERARY FEATURES

Several noteworthy literary features characterize the fourth gospel. (1) Particularly prominent is its majestic prologue (1:1–18), which introduces the gospel’s subject, Jesus Christ, the divine Word who became flesh, thereby revealing the Father (vv. 14–18); and many of the themes to recur repeatedly in the following narrative (light/darkness, life, faith, birth). (2) Narrative parables, so characteristic a teaching device employed by Jesus in Matthew, Mark, and Luke, are virtually absent. (3) Symbolism and metaphor in the teaching method of Jesus (temple, wind, water, bread, sight/blindness, vine, etc.) are pervasive. (4) Jesus’ miraculous signs and His teaching are shown as interrelated. For example, His feeding of the five thousand introduces His self-disclosure as the Bread of Life, given by the Father to offer His flesh for the life of the world (ch. 6). His healing of a man born blind leads to discussions of physical and spiritual blindness (ch. 9). His physical raising of Lazarus (ch. 11) links with both earlier and subsequent discussions of His identity as “the resurrection and the life” (11:25), and therefore His authority to give life to those who believe in Him in the present and to call the dead from their graves at the end of history (5:19–29). (5) The fourth gospel contains the extensive Upper Room Discourse (mainly monologue but with occasional interjections from the disciples) in which Jesus prepared His followers for His suffering, return to the Father, and sending of the Holy Spirit (chs. 13–16), followed by the High Priestly Prayer in which Jesus affirmed the completion of His mission and asked the Father to preserve and unite both His apostles and those who would come to faith through their witness (ch. 17).

CHARACTERISTICS AND PRIMARY THEMES

The teachings of Jesus recorded in John tend to be lengthy discussions of a single topic, in contrast to the pithy, proverb-like sayings usually found in the Synoptic Gospels. The teaching material is often embedded in conversations, as Jesus interacts with individual people or groups in discussion.

Jesus’ interaction with those who did not receive Him although they were “his own” (1:11) is an important focus of the public ministry (chs. 1–12). Jesus appeared often in Jerusalem at the time of the Jewish feasts. These feasts had special importance because of the way Jesus related His own work to what the feasts signify (7:37–39). Despite this ministry, His nation did not receive Him, a fact that John explains as the result of human sin. Jesus was rejected, not because He was a stranger, but because people love darkness rather than light.

The gospel of John makes use of sharp contrasts: light and darkness (1:4–9), love and hatred (15:17, 18), from above and from below (8:23), life and death (6:57, 58), truth and falsehood (8:32–47). Other distinctive features are the theme of misunderstanding (2:21; 6:51–58 and notes), the use of twofold or double meanings (3:14; 6:62 and notes), and the role of the “I am” sayings (6:35 note; “Christ in John” below).

THEOLOGY OF JOHN

As this gospel’s purpose statement (20:30, 31) shows, central to its theology is the identity of Jesus as the Christ, the Son of God (“Christ in John” below). Other theological themes that receive emphasis are God’s sovereignty, the person and work of the Holy Spirit, sin, and faith (in relation to Jesus’ signs).

In the sovereign mercy of God, the salvation of believers can be traced back before the creation of the universe to the eternal purposes of God. Those who will, in time, pass from death to life through faith (5:24) already belong to the Father, who has given them to the Son (17:6). The Son, in turn, voluntarily lays down His life for His sheep (10:11, 15) and secures all those whom the Father has given to Him, so that none is lost (6:39; 17:12; 18:9). Jesus knows and calls His sheep by name (10:3), and they recognize His voice and follow Him (10:27). When people do not believe in Jesus, it is because they are not among His sheep (10:26). But His sheep are secured for eternal life by His sovereign power, for no one can snatch them out of His hand and His Father’s hand (10:28, 29). From another perspective, such sovereign divine grace is necessary because no human being (except Christ), deadened as we are by sin, can either see or enter God’s kingdom apart from having been born anew, from above, by God’s Spirit (3:3–8; 1:12, 13). No one comes to Christ unless the Father draws him (6:44), but all whom the Father gives will come to the Son and be welcomed by the Son everlastingly (6:37–39, 45).

God’s Spirit is not only the author of the new birth of God’s children but also the ongoing sustainer of their lives, as living water sustained the Israelites in their wilderness wanderings (7:37–39; cf. 4:13, 14). After His resurrection, Jesus bestows the Spirit on His people (20:22; cf. 3:34), in fulfillment of John the Baptist’s prediction (1:33) and His own promise (15:26; 16:7). It is also true that, as Jesus returns to His Father, the Father sends the Spirit in Jesus’ name (14:16, 26). The Spirit of truth comes to reveal the Son more fully than His disciples have been able to receive during His earthly ministry, thereby glorifying the Son (14:25, 26; 16:12–15). The Spirit also presses God’s convicting indictment of the world for its unbelief and sin (16:8–11). By means of the Spirit’s indwelling, the Son and the Father make their residence in believers, not leaving them as orphans in a hostile world (14:16–20, 23).

John highlights the reality of sin in various ways, but especially by emphasizing our total dependence on God for salvation. Just as our physical birth was not the result of our own effort or will, so our spiritual birth is due not to our efforts but to God’s will and the power of His Spirit (1:12, 13; 3:5–8). Sinful men and women are unable to come to Jesus for salvation unless the Father draws them (6:44). But when they come to Jesus, they have “eternal life,” and do not “come into judgment” (5:24); they belong to the Father, and He will not let them die (10:27–29).

A special challenge to interpreters of John’s gospel is the relationship between faith and seeing “signs.” The author places great emphasis on the unique significance of Jesus’ miracles because they reveal much about His person and work (20:30, 31). But some passages seem to suggest that belief based solely upon having personally seen the signs is not a good thing. In 4:48, for instance, Jesus rebukes His hearers: “Unless you see signs and wonders you will not believe.” This passage brings to mind the statement of Thomas in 20:25—“Unless I see ... I will never believe”—where Thomas is not depicted favorably. Consequently, many readers have concluded that an ideal faith has no interest in miracles. The problem with this conclusion, however, is twofold. First, if faith resulting from miracles is not good, why does Jesus perform miracles? Second, why does John link these signs to faith in Christ (20:31)?

To believe in Jesus means not only to acknowledge His ability to perform miracles, but also to accept what those miracles as signs reveal about His person and work. The writer indicates that the written record of Jesus’ signs is sufficient testimony for those who are not eyewitnesses. This understanding is implied by what Jesus says to Thomas, “Blessed are those who have not seen and yet have believed” (20:29). Paul’s formulation portrays a similar relationship between faith and sight: “We walk by faith, not by sight” (2 Cor. 5:7; cf. Rom. 8:24, 25).

Faith can be produced and encouraged by the signs Jesus performed. But the goal of this faith is to apprehend Jesus in His fullness, not merely as a miracle worker. Jesus is revealed by His signs as the eternal Word of God, one with the Father and the Spirit. It is not necessary to be an eyewitness of the signs; the record of them is sufficient to convey their power for eliciting and strengthening faith in Jesus as the Messiah, the Son of God.

JOHN IN THE LARGER STORY OF THE BIBLE

The opening words of the fourth gospel, “In the beginning,” link the story of Jesus directly to the opening sentence of the whole Bible and the creation of the universe: “In the beginning God created the heavens and the earth” (Gen. 1:1). The Word who was with God and was God, the agent of the original creation, “became flesh and dwelt among us” as Jesus of Nazareth (1:14). As other sections of this introduction illustrate, John’s gospel integrates themes from the feasts (Passover, Tabernacles) and institutions (temple) that were ordained for Old Testament Israel, showing how their meanings and functions converge and reach their fulfillment in Jesus Christ, the Son of God.

John’s gospel also looks forward to the future task that Jesus entrusted to His disciples in the Upper Room Discourse and after His resurrection, when He breathed on them and promised the powerful presence of the Holy Spirit for the mission into which He was sending them (20:21). Through their word, “the children of God who are scattered abroad” will be gathered “into one” (11:52) as they come to believe on the basis of the testimony of apostles (17:20–26; 20:29–31). Jesus’ words, therefore, foretell the dissemination of the word of truth across the Greco-Roman world, as that is traced in the book of Acts and is reflected in the New Testament epistles addressed to churches throughout the Mediterranean world.

The relationship between the fourth gospel and the other New Testament books attributed to John (1, 2, 3 John, Revelation) merits special mention. John’s gospel and epistles share stylistic similarities, such as the repeated use of a relatively limited range of vocabulary; the blend of grammatical simplicity and vivid imagery with conceptual profundity; emphases on love and truth; insistence on the concrete reality of the incarnation; the shared purposes of the gospel and 1 John to engender and give assurance of faith, respectively. The book of Revelation differs from other Johannine literature in genre and style; yet with the gospel and epistles it shares imagery (e.g., Jesus as the Lamb) and the sharp disjunction between Christ and Satan, and between those who belong to God and those who belong to “the world.”

CHRIST IN JOHN

One of the most striking characteristics of this gospel is the prologue (1:1–18), which presents Jesus as the eternal Logos, or Word, who reveals the Father because He shares in the Father’s deity. He made the universe (1:3). He met the needs of the Israelites in the wilderness, and now provides spiritual water to the thirsty (4:13, 14; 7:37–39). He is the Lord who announced in Jer. 23 and Ezek. 34 that He would come personally as the shepherd to gather, heal, and feed His sheep, delivering them from the exploitation of unfaithful leaders (ch. 10). In short, He is one with the Father, the great I Am (5:18; 8:58; 10:30–33; cf. Ex. 3:14; Is. 47:8, 10).

While emphasizing that the divine Son, “the only God” (1:18), is equal to the Father (10:30–33), the gospel also stresses that the Son has come in submission to His Father, intent on doing “the will of him who sent me” (5:30; 6:38, 39). Indeed, doing the Father’s will is the very “food” that sustains Jesus (4:34). In words that foreshadow the Gethsemane struggle recorded in the Synoptic Gospels, Jesus’ soul is troubled as His hour approaches; yet His prayer to the Father is not for rescue from the horror of that hour, but that God’s name be glorified (12:27, 28). Moreover, the full reality of the incarnate Son’s humanity is demonstrated in the details of His suffering and crucifixion (19:1, 2, 16–18, 28–30, 34–37), as well as in the demonstration of the reality of His bodily resurrection (20:20, 25–29).

Although all four Gospels attach the pivotal importance to Jesus’ redemptive death, only the fourth gospel preserves the record that the forerunner, John the Baptist, announced Christ’s mission in these terms as “the Lamb of God, who takes away the sin of the world” (1:29). In all four Gospels, only John the Baptist prophesies that Jesus will baptize with the Holy Spirit (1:33). Only John (20:22) and Luke (Acts 1; 2) return to that prediction to indicate its fulfillment after Jesus’ death and resurrection.

Dimensions of Christ’s saving grace to believers are shown in the seven “I Am” statements with predicates, in which Jesus identifies Himself as:

1. The bread of life, given from heaven by the Father (6:35)

2. The light of the world, leading believers as the cloud of glory led Israel in the wilderness (8:12)

3. The door, through whom His sheep enter and find safety (10:7–9)

4. The good shepherd, who lays down His life for the sheep and calls them by name (10:11)

5. The resurrection and the life, whose voice brings the dead to life (11:25)

6. The way, the truth, and the life, the unique revealer of the Father and the only route by which anyone may approach the Father (14:6)

7. The true vine, yielding fruit pleasing to the vinedresser (unlike ancient Israel) through branches that draw their life from Him (15:1–5)

These and other themes (e.g., Jesus’ body as the temple that will be destroyed and subsequently raised up, 2:19–22) reinforce the gospel’s message that in Jesus’ person and saving work, the means of grace (sanctuary, feasts, etc.) that God gave to ancient Israel through Moses have found their fulfillment in the person of Christ.

HISTORY OF INTERPRETATION

As noted above (“Genre”), even in the patristic period the church fathers recognized John’s distinctive perspective, which differs from the angle of vision shared by Matthew, Mark, and Luke, witnesses who “see together” (synoptic). The suggestion of Clement of Alexandria that John knew the Synoptic Gospels and intended to provide an account that emphasized the spiritual significance of Jesus’ ministry seems to be an apt observation of the distinctiveness of the fourth gospel. Over the centuries, students of God’s Word have observed both John’s emphasis on symbolism and the concentration on Jesus’ instruction to His disciples (more than His ministry to the crowds).

The rise of historical criticism associated with the Enlightenment led to a tendency to devalue this gospel as a historical witness, to date it well beyond the apostles’ lifetimes (even late second century), and to attribute its high Christology to a lengthy process of theological development in which Gentile influences (such as Gnosticism) were more formative than the words and deeds of the historical Jesus. As noted above (“Date and Occasion”) late dating became less plausible after the 1934 discovery of the Rylands papyrus (P52), which contains a portion of John and is dated around A.D. 125—one of the oldest extant New Testament manuscripts. Further research into first-century literature, including the Dead Sea Scrolls discovered at Qumran, have weakened arguments that the gospel’s conceptual world is more influenced by Hellenistic/Gnostic backgrounds than by the Old Testament and Judaism. Moreover, claims that John’s “high” Christology, which attributes deity to Jesus, could only have developed over a long period in which the historical (human) Jesus had receded in memory is contradicted by expressions of “high” Christology not only in the Synoptic Gospels (e.g., Matt. 11:27; Mark 2:5–10; 4:35–40) but also in the Pauline epistles, composed (as all scholars agree) within decades of Jesus’ life (Rom. 9:5; Col. 1:15–20; Phil. 2:5–11; etc.).

Among the issues about which interpretive difficulty remains are:

1. The textual status of the account of the woman taken in adultery (7:53–8:11). As the ESV rightly indicates, this section is absent from the earliest, most reliable manuscripts of John’s gospel. The account appears here in some later copies, but in other manuscripts it appears elsewhere in John’s gospel and even in Luke. Its portrait of Jesus’ relationship both with a sinner and with her self-righteous judges is consistent with the Savior’s character revealed elsewhere in the Gospels. But the status of this section in terms of textual attestation is doubtful. If the oldest manuscripts are correct in seeing seamless continuity between 7:52 and what we now (following the King James Version) call 8:12, Jesus self-identification as “the light of the world” (8:12) occurred on the last day of the Feast of Tabernacles (7:37), when Israel commemorated both the provision of water from the rock (7:37–39) and the light from God’s cloud of glory that led them in the wilderness.

2. Issues of harmonization between John and the Synoptics persist. Although plausible explanations have been proposed, none has won universal concurrence among evangelical scholars. Two such issues are Jesus’ cleansing (or cleansings) of the temple and the question of whether the Last Supper was a Passover meal.

a. Matthew, Mark, and Luke all date Jesus’ vigorous, violent purging God’s house from money-changers and those who were selling animals during the week leading up to Jesus’ arrest and crucifixion. John, on the other hand, associates his account of the cleansing with a Passover not long after Jesus’ first sign, the transformation of water to wine at Cana (2:12–22). It is conceivable that Jesus found it necessary to purify the temple precincts both at the beginning of His ministry and several years later, at the end. Such business not only profited the chief priests who ruled the temple but was also justified as a service to pilgrims who had come from a distance. So it would not be surprising if the merchants resumed business, with official priestly endorsement, not long after the Galilean prophet Jesus disrupted their trade. Moreover, the difference in observers’ responses seems to confirm that these incidents, though formally similar, occurred at different points in Jesus’ ministry. John records little negative reaction to Jesus’ actions (2:23–25), whereas in the Synoptics the temple cleansing strengthens the resolve of Jesus’ opponents to destroy Him (Mark. 11:15–18; Luke 19:45–48). However, it is possible that John describes the same event but is moved to place it at the beginning of his gospel by thematic concerns, bringing the motif of the temple’s replacement by Jesus’ body (2:21) into connection with the sign in which water stored in jugs for Jewish cleansing rituals (2:6) is transformed into the wine of the new covenant.

b. The Synoptic Gospels state clearly that the meal at which Jesus instituted the Lord’s Supper, after which He was betrayed and arrested, was a Passover celebration (Matt. 26:17–19; Mark 14:12–16; Luke 22:7–15). The fourth gospel, on the other hand, seems to indicate that Jesus was crucified on the day leading up to the evening on which the Jewish leaders and people were to eat “the Passover” (18:28; 19:14). A possible or plausible reading of 13:1 is that the last supper that Jesus shared with His disciples was “before the Passover,” and “the feast” for which some thought Judas was buying supplies that evening (13:29) is understood as the Passover meal to be eaten (so the disciples may have thought) the following evening. Thus, some scholars believe that John modified the chronology to show that Jesus, the Lamb of God, died the same afternoon that lambs were being slain in the temple for the Passover observance after sundown. Scholars who have not been satisfied with a solution that finds either John or the Synoptics to be in error have proposed various harmonizations. Some have cited evidence that certain subgroups in first-century Judaism dated the Passover differently from the lunar calendar followed by the temple’s officials. Another explanation suggests that John implicitly agrees with the Synoptics: Jesus washed His disciples’ feet immediately before their Passover meal together (13:1); and John’s later references to “the feast” and “the Passover” refer to the observances of the Feast of Unleavened Bread, which began with the seder meal and continued for the next seven days. (Luke 22:1 indicates that the names were used interchangeably.) Thus the “day of Preparation” (19:14, 31, 42; Mark 15:42 par.) preceded the weekly Sabbath, which was invested with special importance since it fell during the weeklong Feast of Unleavened Bread.

The differences between the fourth gospel and the Synoptics are not irreconcilable, but study is required to harmonize them. Their positive contribution, however, is that they demonstrate that “the disciple whom Jesus loved” has indeed borne his own eyewitness testimony to the acts and person of Jesus, not slavishly dependent on the records provided by Matthew, Mark, and Luke, but rather showing Jesus the Christ from a distinct complementary perspective.

OUTLINE OF JOHN

I. PROLOGUE (1:1–18)

II. Book of Signs: Public Ministry and Rejection (1:19–12:50)

A. Testimonies to Jesus (1:19–51)

B. Jesus Transforms Our Approach to God (2:1–4:42)

1. First sign: water to wine (2:1–11)

2. Great sign promised: Resurrection (2:12–22)

3. Nicodemus and the Samaritan woman (3:1–4:45)

C. Jesus Mediates Life and Judgment (4:46–5:47)

1. Second sign: Official’s son healed (4:46–54)

2. Third sign: Lame man healed (5:1–15)

3. Son’s authority over life and judgment (5:16–45)

D. Jesus the Bread of Life (6)

1. Fourth sign: Five thousand fed near Passover (6:1–15)

2. Fifth sign: Walking on water (6:16–24)

3. Bread of life (6:25–71)

E. Jesus Gives Living Water and Is the Light of the World (chs. 7; 8)

1. Living water at Tabernacles (ch. 7)

2. Light of the world (ch. 8)

F. Jesus Is the Light and the Shepherd (9; 10)

1. Sixth sign: Blind man healed (ch. 9)

2. The Door and the Good Shepherd (ch. 10)

G. Jesus Is the Resurrection and the Life (chs. 11; 12)

1. Seventh sign: Lazarus raised (ch. 11)

2. Preparation for rejection and death (ch. 12)

III. BOOK OF THE GREAT SIGN: JESUS “LIFTED UP” (CHS. 13–20)

A. Upper Room: Jesus’ Departure and the Comforter’s Coming (chs. 13–17)

1. Jesus serves, predicts betrayal and denial (ch. 13)

2. The way, truth, life (ch. 14)

3. Vine and branches (ch. 15)

4. The Spirit, suffering, and victory (ch. 16)

5. Jesus’ High Priestly Prayer (ch. 17)

B. Jesus “Lifted Up” in Death (chs. 18; 19)

1. Judas’ betrayal, Peter’s denials and Jesus’ trials (18:1–19:16)

2. The crucifixion (19:17–42)

C. Jesus “Lifted Up” in Resurrection (ch. 20)

1. The first day: Mary Magdalene, the disciples (20:1–23)

2. The first day, second week (20:24–31)

a. Thomas’s confession (20:24–29)

b. The Great Sign (20:30–31)

IV. EPILOGUE (21:1–25)

A. Fishers of Men (21:1–14)

B. Shepherds of God’s Flock (21:15–25)

THE WORD BECAME FLESH

1  In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. [3] All things were made through him, and without him was not any thing made that was made. [4] In him was life, [1] and the life was the light of men. [5] The light shines in the darkness, and the darkness has not overcome it.

6 There was a man sent from God, whose name was John. [7] He came as a witness, to bear witness about the light, that all might believe through him. [8] He was not the light, but came to bear witness about the light.

[9] The true light, which gives light to everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet the world did not know him. [11] He came to his own, [1] and his own people [2] did not receive him. [12] But to all who did receive him, who believed in his name, he gave the right to become children of God, [13] who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

THE DEITY OF CHRIST

Faith in the deity of Christ is necessary to being a Christian. It is an essential part of the New Testament gospel of Christ. Yet in every century the church has been forced to deal with people who claim to be Christians while denying or distorting the deity of Christ.

At the Council of Nicea in A.D.325, the church, in opposition to the Arian heresy, declared that Jesus is begotten, not made, and that His divine nature is of the same essence (homoousios) with the Father. This affirmation declared that the second person of the Trinity is one in essence with God the Father. That is, the “being” of Christ is the being of God. He is not merely similar to Deity, but He is Deity.

The confession of the deity of Christ is drawn from the manifold witness of the New Testament. As the Logos incarnate, Christ is revealed as being not only preexistent to creation, but eternal. He is said to be in the beginning with God and also that He is God (John 1:1–3). That He is with God demands a personal distinction within the Godhead. That He is God demands inclusion in the Godhead.

Elsewhere, the New Testament ascribes terms and titles to Jesus that are clearly titles of deity. God bestows the preeminent divine title of Lord upon Him (Philippians 2:9–11). As the Son of Man, Jesus claims to be Lord of the Sabbath (Mark 2:28) and to have authority to forgive sins (Mark 2:1–12). He is called the “Lord of glory” (James 2:1) and willingly receives worship, as when Thomas confesses, “My Lord and my God!” (John 20:28).

Paul declares that the fullness of the Godhead dwells in Christ bodily (Colossians 1:19) and that Jesus is higher than angels, a theme reiterated in the book of Hebrews. To worship an angel or any other creature, no matter how exalted, is to violate the biblical prohibition against idolatry. The I ams of John’s gospel also bear witness to the identification of Christ with Deity.

In the fifth century, the Council of Chalcedon (A.D. 451) affirmed that Jesus was truly man and truly God. Jesus’ two natures, human and divine, were said to be without mixture, confusion, separation, or division.

[14] And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. [15] ( John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’”) [16] For from his fullness we have all received, grace upon grace. [3] [17] For the law was given through Moses; grace and truth came through Jesus Christ. [18] No one has ever seen God; the only God, [4] who is at the Father’s side, [5] he has made him known.

THE TESTIMONY OF JOHN THE BAPTIST

[19] And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” [21] And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” [23] He said, “I am the voice of one crying out in the wilderness, ‘Make straight [1] the way of the Lord,’ as the prophet Isaiah said.”

24 (Now they had been sent from the Pharisees.) 25 They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize with water, but among you stands one you do not know, 27 even he who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.

BEHOLD, THE LAMB OF GOD

[29] The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ [31] I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. [33] I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ [34] And I have seen and have borne witness that this is the Son of God.”

JESUS CALLS THE FIRST DISCIPLES

[35] The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” [37] The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. [2] 40 One of the two who heard John speak and followed Jesus [3] was Andrew, Simon Peter’s brother. [41] He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). [42] He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter [1]).

JESUS CALLS PHILIP AND NATHANAEL

43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. [45] Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” [46] Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” [47] Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” 48 Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” [49] Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” [50] Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” [51] And he said to him, “Truly, truly, I say to you, [2] you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

THE WEDDING AT CANA

2  On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” [4] And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” [5] His mother said to the servants, “Do whatever he tells you.”

6 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. [1] 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom [10] and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” [11] This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.

[12] After this he went down to Capernaum, with his mother and his brothers [2] and his disciples, and they stayed there for a few days.

JESUS CLEANSES THE TEMPLE

[13] The Passover of the Jews was at hand, and Jesus went up to Jerusalem. [14] In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. [15] And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” 17 His disciples remembered that it was written, “Zeal for your house will consume me.”

[18] So the Jews said to him, “What sign do you show us for doing these things?” [19] Jesus answered them, “Destroy this temple, and in three days I will raise it up.” [20] The Jews then said, “It has taken forty-six years to build this temple, [1] and will you raise it up in three days?” 21 But he was speaking about the temple of his body. [22] When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.

JESUS KNOWS WHAT IS IN MAN

[23] Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. [24] But Jesus on his part did not entrust himself to them, because he knew all people [25] and needed no one to bear witness about man, for he himself knew what was in man.

YOU MUST BE BORN AGAIN

3  Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. [2] This man came to Jesus [2] by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” [3] Jesus answered him, “Truly, truly, I say to you, unless one is born again [3] he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” [5] Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. [6] That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. [1] 7 Do not marvel that I said to you, ‘You [2] must be born again.’ 8 The wind [3] blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

9 Nicodemus said to him, “How can these things be?” 10 Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? [11] Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you [4] do not receive our testimony. 12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? [13] No one has ascended into heaven except he who descended from heaven, the Son of Man. [5] [14] And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life. [6]

REBIRTH

It was Jesus who first declared that spiritual rebirth was an absolute necessity for entering the kingdom of God. He declared to Nicodemus, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God” (John 3:3). The word unless in Jesus’ teaching signals a universally necessary condition for seeing and entering the kingdom of God. Rebirth, then, is an essential part of Christianity; without it, entrance into God’s kingdom is impossible. Regeneration is the theological term used to describe rebirth. It refers to a new generating, a new genesis, a new beginning. It is more than “turning over a new leaf”; it marks the beginning of a new life in a radically renewed person. Peter speaks of believers having “been born again, not of perishable seed but of imperishable, through the living and abiding word of God” (1 Peter 1:23).

Regeneration is the work of the Holy Spirit upon those who are spiritually dead (see Ephesians 2:1–10). The Spirit recreates the human heart, quickening it from spiritual death to spiritual life. Regenerate people are new creations. Where formerly they had no disposition, inclination, or desire for the things of God, now they are disposed and inclined toward God. In regeneration, God plants a desire for Himself in the human heart that otherwise would not be there.

Regeneration is not to be confused with the full experience of conversion. Just as birth is our initiation, our first entrance into life outside the womb, so our spiritual rebirth is the starting point of our spiritual life. It occurs by God’s divine initiative and is an act that is sovereign, immediate, and instantaneous. An awareness of our conversion may be gradual. Yet rebirth itself is instantaneous. No one can be partially reborn any more than a woman can be partially pregnant.

Regeneration is not the fruit or result of faith. Rather, regeneration precedes faith as the necessary condition for faith. We also do not in any way dispose ourselves toward regeneration or cooperate as coworkers with the Holy Spirit to bring it to pass. We do not decide or choose to be regenerated. God chooses to regenerate us before we will ever choose to embrace Him. To be sure, after we have been regenerated by the sovereign grace of God, we do choose, act, cooperate, and believe in Christ. God does not have faith for us. It is our own faith by which we are justified. What God does is quicken us to spiritual life, rescuing us from darkness, bondage, and spiritual death. God makes faith possible and actual for us. He quickens faith within us.

FOR GOD SO LOVED THE WORLD

[16] “For God so loved the world, [1] that he gave his only Son, that whoever believes in him should not perish but have eternal life. [17] For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. [18] Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. [19] And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. [21] But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”

JOHN THE BAPTIST EXALTS CHRIST

[22] After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. 23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized [24] (for John had not yet been put in prison).

25 Now a discussion arose between some of John’s disciples and a Jew over purification. [26] And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” [27] John answered, “A person cannot receive even one thing unless it is given him from heaven. 28 You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ [29] The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. 30 He must increase, but I must decrease.” [2]

[31] He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. [32] He bears witness to what he has seen and heard, yet no one receives his testimony. [33] Whoever receives his testimony sets his seal to this, that God is true. [34] For he whom God has sent utters the words of God, for he gives the Spirit without measure. [35] The Father loves the Son and has given all things into his hand. [36] Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

JESUS AND THE WOMAN OF SAMARIA

4  Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2 (although Jesus himself did not baptize, but only his disciples), 3 he left Judea and departed again for Galilee. 4 And he had to pass through Samaria. 5 So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. [6] Jacob’s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour. [1]

7 A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” 8 (For his disciples had gone away into the city to buy food.) [9] The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” ( For Jews have no dealings with Samaritans.) [10] Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” [11] The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? 12 Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” [13] Jesus said to her, “Everyone who drinks of this water will be thirsty again, [14] but whoever drinks of the water that I will give him will never be thirsty again. [2] The water that I will give him will become in him a spring of water welling up to eternal life.” 15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.”

16 Jesus said to her, “Go, call your husband, and come here.” 17 The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; [18] for you have had five husbands, and the one you now have is not your husband. What you have said is true.” 19 The woman said to him, “Sir, I perceive that you are a prophet. [20] Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” 21 Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. [22] You worship what you do not know; we worship what we know, for salvation is from the Jews. [23] But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth.” 25 The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” [26] Jesus said to her, “I who speak to you am he.”

[27] Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?” 28 So the woman left her water jar and went away into town and said to the people, 29 “Come, see a man who told me all that I ever did. Can this be the Christ?” [30] They went out of the town and were coming to him.

31 Meanwhile the disciples were urging him, saying, “Rabbi, eat.” 32 But he said to them, “I have food to eat that you do not know about.” 33 So the disciples said to one another, “Has anyone brought him something to eat?” [34] Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work. 35 Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest. [36] Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together. [37] For here the saying holds true, ‘One sows and another reaps.’ [38] I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.”

39 Many Samaritans from that town believed in him because of the woman’s testimony, “He told me all that I ever did.” 40 So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. 41 And many more believed because of his word. [42] They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

43 After the two days he departed for Galilee. [44] (For Jesus himself had testified that a prophet has no honor in his own hometown.) 45 So when he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast. For they too had gone to the feast.

JESUS HEALS AN OFFICIAL’S SON

[46] So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose son was ill. 47 When this man heard that Jesus had come from Judea to Galilee, he went to him and asked him to come down and heal his son, for he was at the point of death. 48 So Jesus said to him, “Unless you [1] see signs and wonders you will not believe.” 49 The official said to him, “Sir, come down before my child dies.” [50] Jesus said to him, “Go; your son will live.” The man believed the word that Jesus spoke to him and went on his way. 51 As he was going down, his servants [2] met him and told him that his son was recovering. [52] So he asked them the hour when he began to get better, and they said to him, “Yesterday at the seventh hour [3] the fever left him.” 53 The father knew that was the hour when Jesus had said to him, “Your son will live.” And he himself believed, and all his household. [54] This was now the second sign that Jesus did when he had come from Judea to Galilee.

THE HEALING AT THE POOL ON THE SABBATH

5  After this there was a feast of the Jews, and Jesus went up to Jerusalem.

[2] Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic [4] called Bethesda, [5] which has five roofed colonnades. 3 In these lay a multitude of invalids—blind, lame, and paralyzed. [1] [5] One man was there who had been an invalid for thirty-eight years. 6 When Jesus saw him lying there and knew that he had already been there a long time, he said to him, “Do you want to be healed?” [7] The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.” 8 Jesus said to him, “Get up, take up your bed, and walk.” [9] And at once the man was healed, and he took up his bed and walked.

Now that day was the Sabbath. [10] So the Jews [2] said to the man who had been healed, “It is the Sabbath, and it is not lawful for you to take up your bed.” 11 But he answered them, “The man who healed me, that man said to me, ‘Take up your bed, and walk.’” 12 They asked him, “Who is the man who said to you, ‘Take up your bed and walk’?” 13 Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. [14] Afterward Jesus found him in the temple and said to him, “See, you are well! Sin no more, that nothing worse may happen to you.” 15 The man went away and told the Jews that it was Jesus who had healed him. 16 And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. [17] But Jesus answered them, “My Father is working until now, and I am working.”

JESUS IS EQUAL WITH GOD

[18] This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

THE AUTHORITY OF THE SON

[19] So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father [3] does, that the Son does likewise. [20] For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. [21] For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. 22 The Father judges no one, but has given all judgment to the Son, [23] that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. [24] Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.

[25] “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. [26] For as the Father has life in himself, so he has granted the Son also to have life in himself. [27] And he has given him authority to execute judgment, because he is the Son of Man. [28] Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice [29] and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

WITNESSES TO JESUS

30 “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me. [31] If I alone bear witness about myself, my testimony is not true. [32] There is another who bears witness about me, and I know that the testimony that he bears about me is true. 33 You sent to John, and he has borne witness to the truth. 34 Not that the testimony that I receive is from man, but I say these things so that you may be saved. 35 He was a burning and shining lamp, and you were willing to rejoice for a while in his light. [36] But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me. [37] And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, [38] and you do not have his word abiding in you, for you do not believe the one whom he has sent. [39] You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, 40 yet you refuse to come to me that you may have life. 41 I do not receive glory from people. 42 But I know that you do not have the love of God within you. 43 I have come in my Father’s name, and you do not receive me. If another comes in his own name, you will receive him. 44 How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God? [45] Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. 46 For if you believed Moses, you would believe me; for he wrote of me. 47 But if you do not believe his writings, how will you believe my words?”

JESUS FEEDS THE FIVE THOUSAND

6  After this Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias. [2] And a large crowd was following him, because they saw the signs that he was doing on the sick. [3] Jesus went up on the mountain, and there he sat down with his disciples. 4 Now the Passover, the feast of the Jews, was at hand. [5] Lifting up his eyes, then, and seeing that a large crowd was coming toward him, Jesus said to Philip, “Where are we to buy bread, so that these people may eat?” 6 He said this to test him, for he himself knew what he would do. [7] Philip answered him, “Two hundred denarii [1] worth of bread would not be enough for each of them to get a little.” [8] One of his disciples, Andrew, Simon Peter’s brother, said to him, 9 “There is a boy here who has five barley loaves and two fish, but what are they for so many?” [10] Jesus said, “Have the people sit down.” Now there was much grass in the place. So the men sat down, about five thousand in number. 11 Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated. So also the fish, as much as they wanted. 12 And when they had eaten their fill, he told his disciples, “Gather up the leftover fragments, that nothing may be lost.” 13 So they gathered them up and filled twelve baskets with fragments from the five barley loaves left by those who had eaten. [14] When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world!”

[15] Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself.

JESUS WALKS ON WATER

[16] When evening came, his disciples went down to the sea, 17 got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. 18 The sea became rough because a strong wind was blowing. [19] When they had rowed about three or four miles, [2] they saw Jesus walking on the sea and coming near the boat, and they were frightened. [20] But he said to them, “It is I; do not be afraid.” [21] Then they were glad to take him into the boat, and immediately the boat was at the land to which they were going.

I AM THE BREAD OF LIFE

22 On the next day the crowd that remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with his disciples, but that his disciples had gone away alone. 23 Other boats from Tiberias came near the place where they had eaten the bread after the Lord had given thanks. 24 So when the crowd saw that Jesus was not there, nor his disciples, they themselves got into the boats and went to Capernaum, seeking Jesus.

25 When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” [26] Jesus answered them, “Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. [27] Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” 28 Then they said to him, “What must we do, to be doing the works of God?” [29] Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” 30 So they said to him, “Then what sign do you do, that we may see and believe you? What work do you perform? [31] Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’” [32] Jesus then said to them, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven. [33] For the bread of God is he who comes down from heaven and gives life to the world.” [34] They said to him, “Sir, give us this bread always.”

[35] Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. [37] All that the Father gives me will come to me, and whoever comes to me I will never cast out. [38] For I have come down from heaven, not to do my own will but the will of him who sent me. [39] And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. [40] For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”

[41] So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.” 42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not grumble among yourselves. [44] No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. [45] It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me— [46] not that anyone has seen the Father except he who is from God; he has seen the Father. 47 Truly, truly, I say to you, whoever believes has eternal life. 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread that comes down from heaven, so that one may eat of it and not die. [51] I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.”

52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” [53] So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. 58 This is the bread that came down from heaven, not like the bread [1] the fathers ate, and died. Whoever feeds on this bread will live forever.” 59 Jesus [2] said these things in the synagogue, as he taught at Capernaum.

THE WORDS OF ETERNAL LIFE

[60] When many of his disciples heard it, they said, “This is a hard saying; who can listen to it?” [61] But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this? [62] Then what if you were to see the Son of Man ascending to where he was before? [63] It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. 64 But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) [65] And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”

[66] After this many of his disciples turned back and no longer walked with him. [67] So Jesus said to the Twelve, “Do you want to go away as well?” [68] Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, [69] and we have believed, and have come to know, that you are the Holy One of God.” 70 Jesus answered them, “Did I not choose you, the Twelve? And yet one of you is a devil.” 71 He spoke of Judas the son of Simon Iscariot, for he, one of the Twelve, was going to betray him.

JESUS AT THE FEAST OF BOOTHS

7  After this Jesus went about in Galilee. He would not go about in Judea, because the Jews [1] were seeking to kill him. [2] Now the Jews’ Feast of Booths was at hand. [3] So his brothers [2] said to him, “Leave here and go to Judea, that your disciples also may see the works you are doing. [4] For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world.” [5] For not even his brothers believed in him. [6] Jesus said to them, “My time has not yet come, but your time is always here. [7] The world cannot hate you, but it hates me because I testify about it that its works are evil. [8] You go up to the feast. I am not [3] going up to this feast, for my time has not yet fully come.” 9 After saying this, he remained in Galilee.

[10] But after his brothers had gone up to the feast, then he also went up, not publicly but in private. 11 The Jews were looking for him at the feast, and saying, “Where is he?” 12 And there was much muttering about him among the people. While some said, “He is a good man,” others said, “No, he is leading the people astray.” [13] Yet for fear of the Jews no one spoke openly of him.

14 About the middle of the feast Jesus went up into the temple and began teaching. [15] The Jews therefore marveled, saying, “How is it that this man has learning, [1] when he has never studied?” [16] So Jesus answered them, “My teaching is not mine, but his who sent me. [17] If anyone’s will is to do God’s [2] will, he will know whether the teaching is from God or whether I am speaking on my own authority. [18] The one who speaks on his own authority seeks his own glory; but the one who seeks the glory of him who sent him is true, and in him there is no falsehood. [19] Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?” [20] The crowd answered, “You have a demon! Who is seeking to kill you?” [21] Jesus answered them, “I did one work, and you all marvel at it. [22] Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. [23] If on the Sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with me because on the Sabbath I made a man’s whole body well? 24 Do not judge by appearances, but judge with right judgment.”

CAN THIS BE THE CHRIST?

25 Some of the people of Jerusalem therefore said, “Is not this the man whom they seek to kill? 26 And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ? [27] But we know where this man comes from, and when the Christ appears, no one will know where he comes from.” 28 So Jesus proclaimed, as he taught in the temple, “You know me, and you know where I come from. But I have not come of my own accord. He who sent me is true, and him you do not know. 29 I know him, for I come from him, and he sent me.” [30] So they were seeking to arrest him, but no one laid a hand on him, because his hour had not yet come. 31 Yet many of the people believed in him. They said, “When the Christ appears, will he do more signs than this man has done?”

OFFICERS SENT TO ARREST JESUS

32 The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him. 33 Jesus then said, “I will be with you a little longer, and then I am going to him who sent me. [34] You will seek me and you will not find me. Where I am you cannot come.” [35] The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? 36 What does he mean by saying, ‘You will seek me and you will not find me,’ and, ‘Where I am you cannot come’?”

RIVERS OF LIVING WATER

[37] On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. [38] Whoever believes in me, as [1] the Scripture has said, ‘Out of his heart will flow rivers of living water.’” [39] Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

DIVISION AMONG THE PEOPLE

[40] When they heard these words, some of the people said, “This really is the Prophet.” [41] Others said, “This is the Christ.” But some said, “Is the Christ to come from Galilee? 42 Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” 43 So there was a division among the people over him. 44 Some of them wanted to arrest him, but no one laid hands on him.

[45] The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring him?” 46 The officers answered, “No one ever spoke like this man!” 47 The Pharisees answered them, “Have you also been deceived? 48 Have any of the authorities or the Pharisees believed in him? 49 But this crowd that does not know the law is accursed.” 50 Nicodemus, who had gone to him before, and who was one of them, said to them, [51] “Does our law judge a man without first giving him a hearing and learning what he does?” [52] They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.”

[The earliest manuscripts do not include 7:53–8:11.] [2]

THE WOMAN CAUGHT IN ADULTERY

8 53 [[They went each to his own house, 1 but Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst 4 they said to him, “Teacher, this woman has been caught in the act of adultery. [5] Now in the Law Moses commanded us to stone such women. So what do you say?” [6] This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. [7] And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” 8 And once more he bent down and wrote on the ground. 9 But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. 10 Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” [11] She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”]]

I AM THE LIGHT OF THE WORLD

[12] Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” [13] So the Pharisees said to him, “You are bearing witness about yourself; your testimony is not true.” [14] Jesus answered, “Even if I do bear witness about myself, my testimony is true, for I know where I came from and where I am going, but you do not know where I come from or where I am going. [15] You judge according to the flesh; I judge no one. [16] Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father [1] who sent me. 17 In your Law it is written that the testimony of two people is true. 18 I am the one who bears witness about myself, and the Father who sent me bears witness about me.” [19] They said to him therefore, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.” 20 These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come.

[21] So he said to them again, “I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.” 22 So the Jews said, “Will he kill himself, since he says, ‘Where I am going, you cannot come’?” 23 He said to them, “You are from below; I am from above. You are of this world; I am not of this world. [24] I told you that you would die in your sins, for unless you believe that I am he you will die in your sins.” 25 So they said to him, “Who are you?” Jesus said to them, “Just what I have been telling you from the beginning. 26 I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him.” 27 They did not understand that he had been speaking to them about the Father. [28] So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me. 29 And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him.” [30] As he was saying these things, many believed in him.

THE TRUTH WILL SET YOU FREE

31 So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, [32] and you will know the truth, and the truth will set you free.” [33] They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?”

[34] Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave [1] to sin. 35 The slave does not remain in the house forever; the son remains forever. [36] So if the Son sets you free, you will be free indeed. [37] I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. 38 I speak of what I have seen with my Father, and you do what you have heard from your father.”

YOU ARE OF YOUR FATHER THE DEVIL

39 They answered him, “Abraham is our father.” Jesus said to them, “If you were Abraham’s children, you would be doing the works Abraham did, [40] but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. [41] You are doing the works your father did.” They said to him, “We were not born of sexual immorality. We have one Father—even God.” [42] Jesus said to them, “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me. 43 Why do you not understand what I say? It is because you cannot bear to hear my word. [44] You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. 45 But because I tell the truth, you do not believe me. [46] Which one of you convicts me of sin? If I tell the truth, why do you not believe me? [47] Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.”

BEFORE ABRAHAM WAS, I AM

[48] The Jews answered him, “Are we not right in saying that you are a Samaritan and have a demon?” [49] Jesus answered, “I do not have a demon, but I honor my Father, and you dishonor me. 50 Yet I do not seek my own glory; there is One who seeks it, and he is the judge. [51] Truly, truly, I say to you, if anyone keeps my word, he will never see death.” 52 The Jews said to him, “Now we know that you have a demon! Abraham died, as did the prophets, yet you say, ‘If anyone keeps my word, he will never taste death.’ [53] Are you greater than our father Abraham, who died? And the prophets died! Who do you make yourself out to be?” [54] Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, ‘He is our God.’ [1] 55 But you have not known him. I know him. If I were to say that I do not know him, I would be a liar like you, but I do know him and I keep his word. [56] Your father Abraham rejoiced that he would see my day. He saw it and was glad.” [57] So the Jews said to him, “You are not yet fifty years old, and have you seen Abraham?” [2] [58] Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” [59] So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.

JESUS HEALS A MAN BORN BLIND

9  As he passed by, he saw a man blind from birth. [2] And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” [3] Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. 4 We must work the works of him who sent me while it is day; night is coming, when no one can work. 5 As long as I am in the world, I am the light of the world.” [6] Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man’s eyes with the mud [7] and said to him, “Go, wash in the pool of Siloam” (which means Sent). So he went and washed and came back seeing.

8 The neighbors and those who had seen him before as a beggar were saying, “Is this not the man who used to sit and beg?” [9] Some said, “It is he.” Others said, “No, but he is like him.” He kept saying, “I am the man.” 10 So they said to him, “Then how were your eyes opened?” 11 He answered, “The man called Jesus made mud and anointed my eyes and said to me, ‘Go to Siloam and wash.’ So I went and washed and received my sight.” [12] They said to him, “Where is he?” He said, “I do not know.”

13 They brought to the Pharisees the man who had formerly been blind. 14 Now it was a Sabbath day when Jesus made the mud and opened his eyes. 15 So the Pharisees again asked him how he had received his sight. And he said to them, “He put mud on my eyes, and I washed, and I see.” [16] Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others said, “How can a man who is a sinner do such signs?” And there was a division among them. 17 So they said again to the blind man, “What do you say about him, since he has opened your eyes?” He said, “He is a prophet.”

[18] The Jews [1] did not believe that he had been blind and had received his sight, until they called the parents of the man who had received his sight 19 and asked them, “Is this your son, who you say was born blind? How then does he now see?” 20 His parents answered, “We know that this is our son and that he was born blind. 21 But how he now sees we do not know, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself.” [22] (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus [2] to be Christ, he was to be put out of the synagogue.) 23 Therefore his parents said, “He is of age; ask him.”

[24] So for the second time they called the man who had been blind and said to him, “Give glory to God. We know that this man is a sinner.” 25 He answered, “Whether he is a sinner I do not know. One thing I do know, that though I was blind, now I see.” 26 They said to him, “What did he do to you? How did he open your eyes?” 27 He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?” 28 And they reviled him, saying, “You are his disciple, but we are disciples of Moses. 29 We know that God has spoken to Moses, but as for this man, we do not know where he comes from.” 30 The man answered, “Why, this is an amazing thing! You do not know where he comes from, and yet he opened my eyes. 31 We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him. [32] Never since the world began has it been heard that anyone opened the eyes of a man born blind. 33 If this man were not from God, he could do nothing.” [34] They answered him, “You were born in utter sin, and would you teach us?” And they cast him out.

[35] Jesus heard that they had cast him out, and having found him he said, “Do you believe in the Son of Man?” [1] 36 He answered, “And who is he, sir, that I may believe in him?” 37 Jesus said to him, “You have seen him, and it is he who is speaking to you.” 38 He said, “Lord, I believe,” and he worshiped him. [39] Jesus said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” 40 Some of the Pharisees near him heard these things, and said to him, “Are we also blind?” [41] Jesus said to them, “If you were blind, you would have no guilt; [2] but now that you say, ‘We see,’ your guilt remains.

I AM THE GOOD SHEPHERD

10 “Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. [2] But he who enters by the door is the shepherd of the sheep. [3] To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out. [4] When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. [5] A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.” [6] This figure of speech Jesus used with them, but they did not understand what he was saying to them.

[7] So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep. [8] All who came before me are thieves and robbers, but the sheep did not listen to them. [9] I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. [10] The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. [11] I am the good shepherd. The good shepherd lays down his life for the sheep. [12] He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. 13 He flees because he is a hired hand and cares nothing for the sheep. [14] I am the good shepherd. I know my own and my own know me, [15] just as the Father knows me and I know the Father; and I lay down my life for the sheep. [16] And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. [17] For this reason the Father loves me, because I lay down my life that I may take it up again. [18] No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

DEFINITE ATONEMENT

The doctrine of definite atonement (also known as limited atonement) focuses on the question of the design of Christ’s atonement. It is concerned with God’s intent in sending Jesus to the cross.

Anyone who is not a universalist is willing to agree that the effect of Christ’s work on the cross is limited to those who believe. That is, Christ’s atonement does not avail for unbelievers. Not everyone is saved through His death. Everyone also agrees that the merit of Christ’s death is sufficient to pay for the sins of all human beings. Some put it this way: Christ’s atonement is sufficient for all, but efficient only for some.

This, however, does not really get at the heart of the question of definite atonement. Those who deny definite atonement insist that Christ’s work of atonement was designed by God to atone for the sins of everyone in the world. It made possible the salvation of everyone, but made certain the salvation of no one. Its design is therefore both unlimited and indefinite.

The Reformed view holds that Christ’s atonement was designed and intended only for the elect. Christ laid down His life for His sheep and only for His sheep. Furthermore, the Atonement insured salvation for all the elect. The Atonement was an actual, not merely potential, work of redemption. In this view there is no possibility that God’s design and intent for the Atonement could be frustrated. God’s purpose in salvation is sure.

Reformed theologians differ over the question of the offer of the Atonement to the human race. Some insist that the offer of the gospel is universal. The Cross and its benefits are offered to anyone who believes. Others insist that this concept of a universal offer is misleading and involves a kind of play on words. Since only the elect will in fact believe, in reality the offer goes out only to them. The benefit of Christ’s atonement is never offered by God to the impenitent or the unbelieving. Since belief and repentance are conditions met only by the elect, then ultimately the Atonement is offered only to them.

John writes that: “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world” (1 John 2:2). This text, more than any other, is cited as scriptural proof against definite atonement. At first glance it seems to argue that Christ’s death was intended for everybody (the whole world). However, if it is taken in that sense the text proves more than non-Reformed people want it to prove. It becomes a proof-text for universalism. If Christ indeed propitiated or satisfied God’s demands for the punishment of the sins of everybody, then clearly everybody would be saved. If God punished sins that were already propitiated then He would be unjust. If the text is understood to mean that everyone’s sins have been conditionally propitiated (contingent upon faith and repentance) then we are back to the original question of only the elect satisfying the conditions.

The other way to view this text is to see the contrast in it between our sins and those of the whole world. Who are the people included in the word our? If John is speaking only of fellow believers, then the previous interpretation of the text would apply. But is that the only possible meaning of our?

In the New Testament a frequent contrast is made between the salvation enjoyed by Jews and that enjoyed by non-Jews. A crucial point of the gospel is that it is not limited to Jews but is extended to people all over the world, to people from every tribe and nation. God loves the whole world, but He does not save the whole world; He saves people from all parts of the world. In this text, John may merely be saying that Christ is not only a propitiation for our sins (Jewish believers) but for the elect found also throughout the whole world.

In any case, the plan of God was decided before anybody was in the world at all. The atonement of Christ was not a divine afterthought. The purpose of God in Christ’s death was determined at the foundation of the world. The design was not guesswork but according to a specific plan and purpose, which God is sovereignly bringing to pass. All for whom Christ died are redeemed by His sacrificial act.

[19] There was again a division among the Jews because of these words. [20] Many of them said, “He has a demon, and is insane; why listen to him?” [21] Others said, “These are not the words of one who is oppressed by a demon. Can a demon open the eyes of the blind?”

I AND THE FATHER ARE ONE

[22] At that time the Feast of Dedication took place at Jerusalem. It was winter, [23] and Jesus was walking in the temple, in the colonnade of Solomon. [24] So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” [25] Jesus answered them, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, [26] but you do not believe because you are not among my sheep. [27] My sheep hear my voice, and I know them, and they follow me. [28] I give them eternal life, and they will never perish, and no one will snatch them out of my hand. [29] My Father, who has given them to me, [1] is greater than all, and no one is able to snatch them out of the Father’s hand. [30] I and the Father are one.”

[31] The Jews picked up stones again to stone him. 32 Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?” 33 The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” [34] Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? [35] If he called them gods to whom the word of God came—and Scripture cannot be broken— 36 do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? [37] If I am not doing the works of my Father, then do not believe me; [38] but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.” [39] Again they sought to arrest him, but he escaped from their hands.

40 He went away again across the Jordan to the place where John had been baptizing at first, and there he remained. 41 And many came to him. And they said, “John did no sign, but everything that John said about this man was true.” 42 And many believed in him there.

THE DEATH OF LAZARUS

11  Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. [2] It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. [3] So the sisters sent to him, saying, “Lord, he whom you love is ill.” [4] But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

5 Now Jesus loved Martha and her sister and Lazarus. [6] So, when he heard that Lazarus [2] was ill, he stayed two days longer in the place where he was. 7 Then after this he said to the disciples, “Let us go to Judea again.” [8] The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” 9 Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.” [11] After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” [12] The disciples said to him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. 14 Then Jesus told them plainly, “Lazarus has died, 15 and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” [16] So Thomas, called the Twin, [1] said to his fellow disciples, “Let us also go, that we may die with him.”

I AM THE RESURRECTION AND THE LIFE

[17] Now when Jesus came, he found that Lazarus had already been in the tomb four days. 18 Bethany was near Jerusalem, about two miles [2] off, 19 and many of the Jews had come to Martha and Mary to console them concerning their brother. 20 So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. [21] Martha said to Jesus, “Lord, if you had been here, my brother would not have died. [22] But even now I know that whatever you ask from God, God will give you.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” [25] Jesus said to her, “I am the resurrection and the life. [3] Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die. Do you believe this?” [27] She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”

JESUS WEEPS

[28] When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” 29 And when she heard it, she rose quickly and went to him. 30 Now Jesus had not yet come into the village, but was still in the place where Martha had met him. 31 When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. 32 Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” [33] When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved [4] in his spirit and greatly troubled. [34] And he said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus wept. 36 So the Jews said, “See how he loved him!” [37] But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”

JESUS RAISES LAZARUS

38 Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. 39 Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” 40 Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” [41] So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. 42 I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” [43] When he had said these things, he cried out with a loud voice, “Lazarus, come out.” 44 The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”

THE PLOT TO KILL JESUS

[45] Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, 46 but some of them went to the Pharisees and told them what Jesus had done. 47 So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. [48] If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” [49] But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. [50] Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” [51] He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. 53 So from that day on they made plans to put him to death.

[54] Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples.

[55] Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. 56 They were looking for [1] Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” 57 Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him.

MARY ANOINTS JESUS AT BETHANY

12  Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. [3] Mary therefore took a pound [1] of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. [4] But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii [2] and given to the poor?” 6 He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. [7] Jesus said, “Leave her alone, so that she may keep it [3] for the day of my burial. [8] For the poor you always have with you, but you do not always have me.”

THE PLOT TO KILL LAZARUS

[9] When the large crowd of the Jews learned that Jesus [4] was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests made plans to put Lazarus to death as well, [11] because on account of him many of the Jews were going away and believing in Jesus.

THE TRIUMPHAL ENTRY

12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. [13] So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” [14] And Jesus found a young donkey and sat on it, just as it is written,

15 “Fear not, daughter of Zion;

behold, your king is coming,

sitting on a donkey’s colt!”

16 His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. 17 The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. 18 The reason why the crowd went to meet him was that they heard he had done this sign. 19 So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.”

SOME GREEKS SEEK JESUS

[20] Now among those who went up to worship at the feast were some Greeks. [21] So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew and Philip went and told Jesus. [23] And Jesus answered them, “The hour has come for the Son of Man to be glorified. [24] Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. [25] Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. 26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.

THE SON OF MAN MUST BE LIFTED UP

[27] “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. [28] Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” [29] The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not mine. [31] Now is the judgment of this world; now will the ruler of this world be cast out. [32] And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to show by what kind of death he was going to die. [34] So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” [35] So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light.”

THE UNBELIEF OF THE PEOPLE

When Jesus had said these things, he departed and hid himself from them. [37] Though he had done so many signs before them, they still did not believe in him, [38] so that the word spoken by the prophet Isaiah might be fulfilled:

“Lord, who has believed what he heard from us,

and to whom has the arm of the Lord been revealed?”

[39] Therefore they could not believe. For again Isaiah said,

40 “He has blinded their eyes

and hardened their heart,

lest they see with their eyes,

and understand with their heart, and turn,

and I would heal them.”

[41] Isaiah said these things because he saw his glory and spoke of him. [42] Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God.

JESUS CAME TO SAVE THE WORLD

[44] And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. 46 I have come into the world as light, so that whoever believes in me may not remain in darkness. 47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. 49 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. 50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.”

JESUS WASHES THE DISCIPLES’ FEET

13  Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. [2] During supper, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him, [3] Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, 4 rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. [5] Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him. [6] He came to Simon Peter, who said to him, “Lord, do you wash my feet?” 7 Jesus answered him, “What I am doing you do not understand now, but afterward you will understand.” 8 Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with me.” 9 Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” [10] Jesus said to him, “The one who has bathed does not need to wash, except for his feet, [1] but is completely clean. And you [2] are clean, but not every one of you.” [11] For he knew who was to betray him; that was why he said, “Not all of you are clean.”

12 When he had washed their feet and put on his outer garments and resumed his place, he said to them, “Do you understand what I have done to you? [13] You call me Teacher and Lord, and you are right, for so I am. 14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. [15] For I have given you an example, that you also should do just as I have done to you. 16 Truly, truly, I say to you, a servant [3] is not greater than his master, nor is a messenger greater than the one who sent him. [17] If you know these things, blessed are you if you do them. [18] I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, [4] ‘He who ate my bread has lifted his heel against me.’ [19] I am telling you this now, before it takes place, that when it does take place you may believe that I am he. 20 Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”

ONE OF YOU WILL BETRAY ME

[21] After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.” [22] The disciples looked at one another, uncertain of whom he spoke. [23] One of his disciples, whom Jesus loved, was reclining at table at Jesus’ side, [1] 24 so Simon Peter motioned to him to ask Jesus [2] of whom he was speaking. 25 So that disciple, leaning back against Jesus, said to him, “Lord, who is it?” [26] Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. [27] Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” 28 Now no one at the table knew why he said this to him. 29 Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor. [30] So, after receiving the morsel of bread, he immediately went out. And it was night.

A NEW COMMANDMENT

[31] When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. 32 If God is glorified in him, God will also glorify him in himself, and glorify him at once. [33] Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ [34] A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.”

JESUS FORETELLS PETER’S DENIAL

[36] Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” [37] Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” [38] Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.

I AM THE WAY, AND THE TRUTH, AND THE LIFE

14  “Let not your hearts be troubled. Believe in God; [3] believe also in me. [2] In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? [4] [3] And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. 4 And you know the way to where I am going.” [5] 5 Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” [6] Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. [7] If you had known me, you would have known my Father also. [1] From now on you do know him and have seen him.”

[8] Philip said to him, “Lord, show us the Father, and it is enough for us.” [9] Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? [10] Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. [11] Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.

[12] “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. [13] Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. 14 If you ask me [2] anything in my name, I will do it.

JESUS PROMISES THE HOLY SPIRIT

[15] “If you love me, you will keep my commandments. [16] And I will ask the Father, and he will give you another Helper, [3] to be with you forever, [17] even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be [1] in you.

[18] “I will not leave you as orphans; I will come to you. [19] Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. [20] In that day you will know that I am in my Father, and you in me, and I in you. [21] Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” [22] Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” [23] Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. 24 Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me.

25 “These things I have spoken to you while I am still with you. [26] But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you. [27] Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. [28] You heard me say to you, ‘I am going away, and I will come to you.’ If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I. [29] And now I have told you before it takes place, so that when it does take place you may believe. [30] I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me, [31] but I do as the Father has commanded me, so that the world may know that I love the Father. Rise, let us go from here.

I AM THE TRUE VINE

15 “I am the true vine, and my Father is the vinedresser. [2] Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. 3 Already you are clean because of the word that I have spoken to you. [4] Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. [5] I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. [6] If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. [7] If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. [8] By this my Father is glorified, that you bear much fruit and so prove to be my disciples. 9 As the Father has loved me, so have I loved you. Abide in my love. [10] If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. [11] These things I have spoken to you, that my joy may be in you, and that your joy may be full.

[12] “This is my commandment, that you love one another as I have loved you. [13] Greater love has no one than this, that someone lay down his life for his friends. [14] You are my friends if you do what I command you. [15] No longer do I call you servants, [1] for the servant [2] does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. [16] You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. [17] These things I command you, so that you will love one another.

THE HATRED OF THE WORLD

[18] “If the world hates you, know that it has hated me before it hated you. 19 If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. [20] Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. 21 But all these things they will do to you on account of my name, because they do not know him who sent me. [22] If I had not come and spoken to them, they would not have been guilty of sin, [1] but now they have no excuse for their sin. 23 Whoever hates me hates my Father also. 24 If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. [25] But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’

[26] “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. [27] And you also will bear witness, because you have been with me from the beginning.

16 “I have said all these things to you to keep you from falling away. [2] They will put you out of the synagogues. Indeed, the hour is coming when whoever kills you will think he is offering service to God. 3 And they will do these things because they have not known the Father, nor me. 4 But I have said these things to you, that when their hour comes you may remember that I told them to you.

THE WORK OF THE HOLY SPIRIT

“I did not say these things to you from the beginning, because I was with you. [5] But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ 6 But because I have said these things to you, sorrow has filled your heart. [7] Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. [8] And when he comes, he will convict the world concerning sin and righteousness and judgment: [9] concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; [11] concerning judgment, because the ruler of this world is judged.

12 “I still have many things to say to you, but you cannot bear them now. [13] When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. [14] He will glorify me, for he will take what is mine and declare it to you. 15 All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

YOUR SORROW WILL TURN INTO JOY

[16] “A little while, and you will see me no longer; and again a little while, and you will see me.” [17] So some of his disciples said to one another, “What is this that he says to us, ‘A little while, and you will not see me, and again a little while, and you will see me’; and, ‘because I am going to the Father’?” 18 So they were saying, “What does he mean by ‘a little while’? We do not know what he is talking about.” 19 Jesus knew that they wanted to ask him, so he said to them, “Is this what you are asking yourselves, what I meant by saying, ‘A little while and you will not see me, and again a little while and you will see me’? 20 Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy. 21 When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world. [22] So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy from you. [23] In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. [24] Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full.

THE PERSONALITY OF THE HOLY SPIRIT

When we speak of the personality of the Holy Spirit, we mean that the third person of the Trinity is a person and not a force. This is clear from Scripture, where only personal pronouns are used when referring to the Spirit. In John 16:13, Jesus said, “When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.”

Because the Holy Spirit is a real and distinct person and not an impersonal force, it is possible for us to enjoy a personal relationship with Him. Paul gives a benediction to the Corinthian church that highlights this, “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” (2 Corinthians 13:14). To have communion with someone is to enter a personal relationship with him. In addition, we are called not to sin against, resist, or grieve the Holy Spirit. Impersonal forces cannot be “grieved.” Grief can only be experienced by a personal being.

Because the Holy Spirit is a person, it is appropriate to pray to Him. His role in prayer is to assist us in expressing ourselves adequately to the Father. As Jesus intercedes for us as our High Priest, so the Holy Spirit intercedes for us in prayer.

Finally, the Bible speaks of the Holy Spirit performing tasks that only persons can perform. The Spirit comforts, guides, and teaches the elect (see John 16). These activities are done in a manner that involves intelligence, will, feeling, and power. He searches, selects, reveals, comforts, convicts, and admonishes. Only a person could do these things. The response of the Christian, then, is not mere affirmation that such a being exists, but rather, to obey, love, and adore the Holy Spirit, the third person of the Trinity.

I HAVE OVERCOME THE WORLD

[25] “I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father. [26] In that day you will ask in my name, and I do not say to you that I will ask the Father on your behalf; [27] for the Father himself loves you, because you have loved me and have believed that I came from God. [1] 28 I came from the Father and have come into the world, and now I am leaving the world and going to the Father.”

29 His disciples said, “Ah, now you are speaking plainly and not using figurative speech! [30] Now we know that you know all things and do not need anyone to question you; this is why we believe that you came from God.” 31 Jesus answered them, “Do you now believe? [32] Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone. Yet I am not alone, for the Father is with me. [33] I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”

THE HIGH PRIESTLY PRAYER

17  When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, [2] since you have given him authority over all flesh, to give eternal life to all whom you have given him. [3] And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. [4] I glorified you on earth, having accomplished the work that you gave me to do. [5] And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

[6] “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. 7 Now they know that everything that you have given me is from you. 8 For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. [9] I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. [10] All mine are yours, and yours are mine, and I am glorified in them. [11] And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. [12] While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. [13] But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. [14] I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. [15] I do not ask that you take them out of the world, but that you keep them from the evil one. [1] 16 They are not of the world, just as I am not of the world. [17] Sanctify them [2] in the truth; your word is truth. [18] As you sent me into the world, so I have sent them into the world. [19] And for their sake I consecrate myself, [3] that they also may be sanctified [4] in truth.

[20] “I do not ask for these only, but also for those who will believe in me through their word, [21] that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. 22 The glory that you have given me I have given to them, that they may be one even as we are one, [23] I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. [24] Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. 25 O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. [26] I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”

BETRAYAL AND ARREST OF JESUS

18  When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. [3] So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. [4] Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” [5] They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” [1] Judas, who betrayed him, was standing with them. [6] When Jesus [2] said to them, “I am he,” they drew back and fell to the ground. 7 So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” [8] Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” [10] Then Simon Peter, having a sword, drew it and struck the high priest’s servant [3] and cut off his right ear. (The servant’s name was Malchus.) [11] So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”

JESUS FACES ANNAS AND CAIAPHAS

12 So the band of soldiers and their captain and the officers of the Jews [1] arrested Jesus and bound him. [13] First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. [14] It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.

PETER DENIES JESUS

[15] Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, 16 but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. [17] The servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.” 18 Now the servants [2] and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.

THE HIGH PRIEST QUESTIONS JESUS

[19] The high priest then questioned Jesus about his disciples and his teaching. [20] Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” [22] When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” 23 Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” 24 Annas then sent him bound to Caiaphas the high priest.

PETER DENIES JESUS AGAIN

[25] Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of his disciples, are you?” He denied it and said, “I am not.” [26] One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27 Peter again denied it, and at once a rooster crowed.

JESUS BEFORE PILATE

[28] Then they led Jesus from the house of Caiaphas to the governor’s headquarters. [1] It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. [29] So Pilate went outside to them and said, “What accusation do you bring against this man?” 30 They answered him, “If this man were not doing evil, we would not have delivered him over to you.” [31] Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” [32] This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.

MY KINGDOM IS NOT OF THIS WORLD

[33] So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” 34 Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” 35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” [36] Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” [37] Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world— to bear witness to the truth. Everyone who is of the truth listens to my voice.” [38] Pilate said to him, “What is truth?”

After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. [39] But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” [40] They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber. [1]

JESUS DELIVERED TO BE CRUCIFIED

19  Then Pilate took Jesus and flogged him. 2 And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. 3 They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands. 4 Pilate went out again and said to them, “See, I am bringing him out to you that you may know that I find no guilt in him.” [5] So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” [6] When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him, for I find no guilt in him.” [7] The Jews [2] answered him, “We have a law, and according to that law he ought to die because he has made himself the Son of God.” 8 When Pilate heard this statement, he was even more afraid. [9] He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. 10 So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” [11] Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.”

[12] From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.” 13 So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic [3] Gabbatha. [14] Now it was the day of Preparation of the Passover. It was about the sixth hour. [4] He said to the Jews, “Behold your King!” [15] They cried out, “Away with him, away with him, crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” 16 So he delivered him over to them to be crucified.

THE CRUCIFIXION

So they took Jesus, 17 and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. [18] There they crucified him, and with him two others, one on either side, and Jesus between them. [19] Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek. [21] So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.’” [22] Pilate answered, “What I have written I have written.”

[23] When the soldiers had crucified Jesus, they took his garments and divided them into four parts, one part for each soldier; also his tunic. [1] But the tunic was seamless, woven in one piece from top to bottom, 24 so they said to one another, “Let us not tear it, but cast lots for it to see whose it shall be.” This was to fulfill the Scripture which says,

“They divided my garments among them,

and for my clothing they cast lots.”

So the soldiers did these things, [25] but standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. [26] When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, your son!” 27 Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.

THE DEATH OF JESUS

[28] After this, Jesus, knowing that all was now finished, said ( to fulfill the Scripture), “I thirst.” 29 A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. [30] When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit.

JESUS’ SIDE IS PIERCED

[31] Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. 32 So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. [34] But one of the soldiers pierced his side with a spear, and at once there came out blood and water. 35 He who saw it has borne witness— his testimony is true, and he knows that he is telling the truth— that you also may believe. 36 For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” 37 And again another Scripture says, “They will look on him whom they have pierced.”

JESUS IS BURIED

[38] After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. [39] Nicodemus also, who earlier had come to Jesus [1] by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds [2] in weight. 40 So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. 41 Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.

THE RESURRECTION

20  Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. [2] So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 So Peter went out with the other disciple, and they were going toward the tomb. 4 Both of them were running together, but the other disciple outran Peter and reached the tomb first. [5] And stooping to look in, he saw the linen cloths lying there, but he did not go in. [6] Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, [7] and the face cloth, which had been on Jesus’ [3] head, not lying with the linen cloths but folded up in a place by itself. [8] Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; [9] for as yet they did not understand the Scripture, that he must rise from the dead. 10 Then the disciples went back to their homes.

JESUS APPEARS TO MARY MAGDALENE

11 But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. [12] And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” [14] Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” [16] Jesus said to her, “Mary.” She turned and said to him in Aramaic, [1] “Rabboni!” (which means Teacher). [17] Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” [18] Mary Magdalene went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her.

JESUS APPEARS TO THE DISCIPLES

[19] On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, [2] Jesus came and stood among them and said to them, “Peace be with you.” [20] When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. [21] Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.” [22] And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. [23] If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.”

JESUS AND THOMAS

24 Now Thomas, one of the Twelve, called the Twin, [1] was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.”

26 Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” [28] Thomas answered him, “My Lord and my God!” [29] Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.”

THE PURPOSE OF THIS BOOK

[30] Now Jesus did many other signs in the presence of the disciples, which are not written in this book; [31] but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

JESUS APPEARS TO SEVEN DISCIPLES

21  After this Jesus revealed himself again to the disciples by the Sea of Tiberias, and he revealed himself in this way. [2] Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. [3] Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

[4] Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. [5] Jesus said to them, “Children, do you have any fish?” They answered him, “No.” [6] He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. [7] That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. 8 The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards [1] off.

9 When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. 10 Jesus said to them, “Bring some of the fish that you have just caught.” [11] So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn. 12 Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. [13] Jesus came and took the bread and gave it to them, and so with the fish. [14] This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

JESUS AND PETER

[15] When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” [16] He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” [17] He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. [18] Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” [19] (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, “Follow me.”

JESUS AND THE BELOVED APOSTLE

[20] Peter turned and saw the disciple whom Jesus loved following them, the one who also had leaned back against him during the supper and had said, “Lord, who is it that is going to betray you?” 21 When Peter saw him, he said to Jesus, “Lord, what about this man?” [22] Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!” [23] So the saying spread abroad among the brothers [1] that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?”

[24] This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.

[25] Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.

STUDY NOTES FOR JOHN 1

STUDY NOTE FOR JOHN 1:1–18 This “prologue” to the gospel is a preface to the narrative beginning at v. 19. It introduces the gospel’s central character (the divine Creator who “became flesh”) and many of its themes (life, light vs. darkness, witness, rejection vs. reception, birth from God, truth).

1:1 In the beginning. John links his gospel to the original creation by echoing the opening words of the first book of Moses (and of the Bible; Gen. 1:1). Matthew’s reference to “book of the genealogy” (Greek: “generation”) likewise echoes Genesis (2:4), signaling that Christ’s appearance in history initiates a new creation.

the Word. The term “Word” (Greek: logos) designates God the Son with respect to His deity; “Jesus” and “Christ” refer to His incarnation and saving work. During the first three centuries, doctrines of the person of Christ focused intensely on His identity as the Logos. In Greek philosophy, the Logos was “reason” or “logic” as an abstract force that brought order and harmony to the universe. But in John’s writings, such qualities of the Logos are gathered in the person of Christ. In Neo-platonic philosophy and the Gnostic heresy (second and third centuries A.D.), the Logos was seen as one of many intermediate powers between God and the world. Such notions are far removed from the simplicity of John’s gospel.

In this verse, the Word is expressly affirmed to be God. The Word existed already “in the beginning,” which is a way of denoting the eternity that is unique to God. John states clearly, “the Word was God.” Some have observed that the word translated “God” here has no definite article, and have argued on this basis that it means “a god” rather than “God.” This is a misunderstanding; the article is omitted because of the word order in the Gk. sentence (the predicate “God” has been placed first for emphasis). The NT never endorses the idea of “a god,” an expression that implies polytheism and is in sharp conflict with the consistent monotheism of the Bible (10:34–38 note). Depending on the requirements of Greek grammar, the Gk. word for “God” occurs often in the NT without the definite article when it obviously designates the only true God (e.g., vv. 6, 12, 13, 18; 3:2, 21).

That “the Word was with God,” indicates a distinction of persons within the unity of the Godhead. Father, Son, and Holy Spirit are not successive forms of appearance of one person, but are eternal persons present from “the beginning” (v. 2). “With” suggests a relationship of close personal intimacy. See theological note “The Triunity of God” on p. 1204. BACK TO JOHN 1:1

STUDY NOTE FOR JOHN 1:3 All things were made through him. This verse also emphasizes the deity of the Word, since creation belongs to God alone. See also v. 10; Col. 1:16, 17; Heb. 1:2. BACK TO JOHN 1:3

STUDY NOTE FOR JOHN 1:4 In him was life. Another affirmation of deity: the Son as well as the Father has “life in himself” (5:26). BACK TO JOHN 1:4

STUDY NOTE FOR JOHN 1:5 has not overcome it. It is characteristic of the style of this gospel to emphasize contrasting concepts (see Introduction). The plot of this gospel could be seen in terms of a struggle between the forces of faith and unbelief, light and darkness. The motif of “darkness overcoming” reappears at 12:35, 36, where Jesus identifies Himself as the source of the light that dispels darkness (see 3:19; 8:12; 12:35–36a). BACK TO JOHN 1:5

STUDY NOTE FOR JOHN 1:7, 9 all ... everyone. The universal relevance of the gospel is asserted (v. 7) as well as the enlightening activity of God’s common grace (v. 9). God’s saving activity is not restricted to any particular people. BACK TO JOHN 1:7, 9

STUDY NOTE FOR JOHN 1:8 not the light, but came to bear witness. John testified that he was not the Messiah, but a “voice” sent ahead of the Lord to prepare His way (vv. 19–27).

1:9 The true light. In this gospel, “truth” and “true” are often employed to signify what is everlasting or heavenly, as opposed to the merely temporal or earthly. See notes on 4:24; 6:32. BACK TO JOHN 1:8

STUDY NOTE FOR JOHN 1:11 did not receive him. Jesus’ public ministry was one of rejection by “his own people” (text notes), so the gospel’s first main section (1:19–12:50) closes with quotations from Is. 53:1 and 6:10 that sum up the blind unbelief of the covenant people as a whole (12:37–43). BACK TO JOHN 1:11

STUDY NOTE FOR JOHN 1:12 all who did receive him. Jesus’ private instruction to those given to Him by the Father dominates the gospel’s second main section (ch. 13–17), followed by His suffering, resurrection, and subsequent appearances to His followers (ch. 18–21).

become children of God. Fallen human beings are not children of God by nature; this is the privilege only of those who have faith, a faith generated in them by the sovereign action of God (v. 13). BACK TO JOHN 1:12

STUDY NOTE FOR JOHN 1:13 who were born. Early Latin versions understood this to describe the virgin birth of Christ. However, the plural verb “were born” shows that this verse is about the new birth of Christian believers (cf. 3:3, 5, 7, 8). This new birth takes place by the action of the Spirit giving life to those who were “dead in ... trespasses and sins” (Eph. 2:1). The new birth, often called “regeneration,” is explained more fully in 3:1–21. It imparts the spiritual life by which we can believe in Christ (1:12) and see and enter God’s kingdom (3:3–5). Paul typically uses the metaphor of resurrection from being dead in sin (Rom. 6:4–6; Eph. 2:5, 6; Col. 2:13; 3:1; cf. John 5:24), but he also invokes the imagery of new birth by God’s Spirit (Gal. 4:22–29; Titus 3:5). God’s work of salvation is wholly sovereign and gracious, but the reality of the human response in believing and receiving is never cancelled. See theological note “Predestination and Reprobation” on p. 1997. BACK TO JOHN 1:13

STUDY NOTE FOR JOHN 1:14 the Word became flesh. This is the climactic assertion of the prologue. To some of John’s contemporaries, spirit and the divine were utterly opposed to matter and flesh. Others believed that the gods visited the earth disguised as human beings (Acts 14:11). But here a chasm is bridged: the eternal Word of God did not merely appear to be a human being, but actually became flesh. He took to Himself a complete and genuine human nature. See theological note “The Deity of Christ” on p. 1851.

dwelt among us. “Dwelt” means “pitched His tent.” This not only indicates the temporary nature of Jesus’ earthly sojourn, but it also does so with a term that recalls ancient Israel’s tabernacle, where God resided in the midst of His people (Ex. 40:34, 35).

we have seen his glory. His “glory” is beheld, even as God’s was in the wilderness (Ex. 16:1–10; 33:18–23), in the tabernacle (Ex. 40:34, 35), and later in the temple (1 Kin. 8:1–11). There may also be a reference to the transfiguration, since John, along with Peter and James, witnessed it (Matt. 17:1–5). Moses had asked to behold the Lord’s glory but could only glimpse His back (Ex. 33:18–23). “Glory” applies supremely to God, the Creator and Ruler of the universe, the One before whom all knees must bow. The Son has the divine glory by right (17:5). The Reformers declared their faith with the motto soli Deo gloria (to God alone the glory).

the only Son. This phrase translates a single Gk. word. Some scholars argue that the Gk. word means “unique” or “one of a kind.” See Heb. 11:17, which refers to Isaac as Abraham’s “only-begotten” or “unique” son. Abraham had other sons (Ishmael and Keturah), so Isaac is a “unique” son, i.e., the son of promise, who was different in this sense from Abraham’s other sons. The term explicitly points to the eternal generation of the Son in the Trinity (see 3:16; and “the only [begotten] God” in 1:18).

full of grace and truth. These words correspond to OT terms describing God’s covenant mercy that are often translated “steadfast love and faithfulness” (Gen. 24:27; Pss. 25:10; 26:3; Prov. 16:6). When Moses saw God’s glory on Sinai, he heard the Lord proclaim His own name as the merciful God who is “abounding in steadfast love and faithfulness” (Ex. 34:6), a divine self-description that is repeated in later Scripture (Neh. 9:17; Pss. 86:15; 103:8; 145:8; Joel 2:13; Jon. 4:2). The Word made flesh fully manifests the gracious covenant-making and covenant-keeping character of God. BACK TO JOHN 1:14

STUDY NOTE FOR JOHN 1:15 John the Baptist’s ministry preceded the public ministry of Jesus (Matt. 3), yet the Word, being eternal, existed before John (cf. 8:58). BACK TO JOHN 1:15

STUDY NOTE FOR JOHN 1:16 grace upon grace. This word, frequent in Paul’s epistles, appears in John’s writings only in this passage and as a customary greeting in Rev. 1:4; 22:21. It emphasizes that salvation is a gift. The Reformation expressed this with the motto sola gratia (by grace alone). If v. 17 elaborates on this concise phrase, the sense is that the law imparted through Moses was a gift of God’s grace that was succeeded by the fuller grace revealed in Jesus. BACK TO JOHN 1:16

STUDY NOTE FOR JOHN 1:17 Moses ... Jesus Christ. There is both contrast and comparison. Grace and truth truly existed in Moses’ day, but they were fully revealed in the coming of Christ.

grace and truth. See note v. 14. BACK TO JOHN 1:17

STUDY NOTE FOR JOHN 1:18 No one has ever seen God. It is fundamental that God is invisible and without form (1 Tim. 6:16). Moreover, if God were to manifest His glory in a form that we could see, His divine purity would destroy sinful humans (Ex. 33:20; Gen. 32:30; Is. 6:1–5). Yet Christ reveals God. He brings the invisible and the visible together in a way that has no parallel or analogy. BACK TO JOHN 1:18

STUDY NOTE FOR JOHN 1:19 testimony of John. John the Baptist’s testimony to those who question him reveals that his role is to prepare the world for Christ. BACK TO JOHN 1:19

STUDY NOTE FOR JOHN 1:21 Are you Elijah. Mal. 4:5 promises the coming of Elijah before the day of the Lord. In Matt. 11:14, Jesus tells the crowd that John is the fulfillment of this prophecy as “Elijah who is to come.” John comes in the “spirit and power of Elijah” (Luke 1:17), but the Baptist here affirms that his questioners are mistaken to expect a physical return of the ancient prophet who was caught up into heaven in a whirlwind and chariot of fire (2 Kin. 2:11). John is not Elijah himself. Symbolic imagery, not merely wooden literalism, should guide our interpretation of prophecies and their fulfillment. In this case, symbolism appears to be used. But neither only symbolic imagery nor mere wooden literalism should guide our interpretation of prophecies and their fulfillment. Ultimately, the modern interpreter should seek the original intention of the OT author and the NT author citing the OT. Here John is not the literal person of Elijah from the OT, but Elijah typologically foreshadowed John’s coming, so that there is a sense in which John is identified with Elijah (as Jesus so identifies him; see Matt. 11:14; 17:12; Mark 9:13). In fact, John is so closely identified with Elijah that, as noted above, his father was told by an angel that John would come “in the spirit and power of Elijah,” in fulfilling the prophecy about Elijah from Mal. 4:5, 6 (cf. Luke 1:17).

the Prophet. There were different expectations among first-century Jews concerning the “prophet like me” that Moses announced in Deut. 18:15. Here the priests and Levites want to know whether John considers himself to be this Prophet. BACK TO JOHN 1:21

STUDY NOTE FOR JOHN 1:23 In quoting Is. 40:3, John applies to Christ what is said of Yahweh in that passage. The same truth appears even more clearly in Mark 1:1–3 (see Luke 1:16, 17, 76). BACK TO JOHN 1:23

STUDY NOTE FOR JOHN 1:29 Behold, the Lamb of God. Compare v. 36. Whether “the Lamb” is the Passover lamb or the servant lamb of Is. 53:7 cannot be easily determined. There is some evidence that the two figures were combined very early in Christian thought, no doubt under the influence of Isaiah’s sacrificial imagery. Such imagery portrayed the servant’s substitutionary suffering to redeem others and to render them righteous (Is. 53:4–6, 10–12).

who takes away the sin of the world. The “world” designates humanity in its hostility to God, as elsewhere in this gospel. Although not all persons without exception will be saved, the sacrifice is the only atonement for human sin that God has provided, and its effectiveness is not limited by time or place (3:16 note). BACK TO JOHN 1:29

STUDY NOTE FOR JOHN 1:31 I myself did not know him. John the Baptist may have had previous personal contact with Jesus, since their mothers were related (cf. Luke 1:39–45). But he did not know who Jesus was (the Lamb and Son of God) until the Spirit identified Him (v. 32; Luke 3:21, 22; Acts 10:38). See theological note “The Baptism of Jesus” on p. 1733. BACK TO JOHN 1:31

STUDY NOTE FOR JOHN 1:33 who baptizes with the Holy Spirit. The OT anticipated the time of redemption as the time when the Spirit would be poured out on God’s people (Is. 44:3–5; Ezek. 37:1–10; Joel 2:28–32). Paul refers to Jesus as the second Adam who became “a life-giving spirit” (1 Cor. 15:45 note; cf. Mark 1:7, 8). It is after Jesus returns to heaven that He sends this heavenly helper to dwell with His people on earth (14:26; 16:7; Acts 2:32, 33). The baptism of the Holy Spirit occurs with the new birth that constitutes helpless sinners as sons and daughters of God (vv. 12, 13; 1 Cor. 12:13). This baptism also empowers all believers for Christian service (Luke 24:49; Acts 1:8; 2:1–4). BACK TO JOHN 1:33

STUDY NOTE FOR JOHN 1:34 this is the Son of God. This is John’s way of reporting the heavenly voice that accompanied the heaven-sent Spirit, “This is my beloved Son, with whom I am well pleased” (Matt. 3:17). While “son of God” was used variously by ancient Jews (2 Sam. 7:14; Ps. 2:7) and Gentiles (Mark 15:39 note), the Baptist’s witness, that of the last of the prophets of the old order (Matt. 11:11–14) is clear. Jesus is the Son of God, the “only [begotten] Son from of the Father” (v. 14). The purpose of the fourth gospel is to draw readers to this conviction (20:31). BACK TO JOHN 1:34

STUDY NOTE FOR JOHN 1:35–51 Jesus calls His first disciples. Since the apostles had unique authority from Christ to bear witness, the witness on which the church is established (Eph. 2:20), it was necessary that they be identified as selected by Christ Himself (cf. 15:16; Acts 1:2). BACK TO JOHN 1:35

STUDY NOTE FOR JOHN 1:37 they followed. Traditionally, the students of a Jewish rabbi walked behind him. Jesus’ disciples follow Him physically, but more is in view. Following Jesus takes on deeper levels of meaning throughout this gospel (13:36–38; cf. 21:15–22). BACK TO JOHN 1:37

STUDY NOTE FOR JOHN 1:41 He first found his own brother. Unlike his brother Simon Peter, Andrew does not become a member of Jesus’ “inner three,” along with the sons of Zebedee. Yet references to him in this gospel portray him as introducing people to Jesus: his brother Simon, a boy with a small lunch (6:8), and a group of Greeks who had approached Philip asking to meet Jesus (12:20–22). BACK TO JOHN 1:41

STUDY NOTE FOR JOHN 1:42 You shall be called Cephas. When God assigns a new name, He is redefining the person and his or her destiny (Gen. 17:5, 15; 32:28). Jesus later reaffirms the name that spoke to His transforming Simon into a “rock” (despite Simon’s remaining flaws) after Simon rightly confesses that He is the Christ, the Son of the living God (Matt. 16:17, 18). BACK TO JOHN 1:42

STUDY NOTE FOR JOHN 1:45 Philip found Nathanael. Philip, whom Jesus will call to be one of the Twelve (Mark 3:18), will not only introduce Nathanael to Jesus but also bring certain Greeks who seek to meet Him, foreshadowing the gathering of the nations as a result of Jesus’ glorification in His death (12:21–24). At other points, Philip’s words will reflect the confusion that he shared with other disciples (6:5–6; 14:8, 9). Nathanael, who reappears by name in 21:2, may be another name for Bartholomew, who is linked with Philip in the lists of the twelve apostles (Matt. 10:3; Mark 3:18; Luke 6:14).

of whom Moses ... the prophets wrote. Philip recognizes that all the OT, both Law and Prophets, anticipated a great redemptive work of God to be accomplished by a special anointed one. The OT anticipation of Christ and His work is affirmed by Christ Himself (Luke 24:25–27, 44–47) and is central in the preaching of the apostles (Acts 2:29–32; 3:18, 21, 24; 7:52, 53; 8:30–35; 26:22, 23; 28:23).

the son of Joseph. This does not imply a denial of the virgin birth, of which Philip may not in any case be aware at this point; it is simply a reference identifying Jesus by His town and family (Matt. 1:24; cf. Luke 2:46–48 note; 3:23). BACK TO JOHN 1:45

STUDY NOTE FOR JOHN 1:46 Can anything good come out of Nazareth? Nathanael apparently expresses contemporary skepticism that a prophet could arise from Galilee (7:52). Nazareth is an insignificant village, not mentioned in the OT or other Jewish literature of the time. BACK TO JOHN 1:46

STUDY NOTE FOR JOHN 1:47 an Israelite indeed. The phrase is probably meant to call to mind Israel as the people of God, to whom the Messiah was promised. This phrase also alludes to vv. 50, 51, where Nathanael is promised an experience similar to that of Jacob, later renamed Israel (Gen. 28:12; 32:28), whose character God transformed from deceit to faithfulness. BACK TO JOHN 1:47

STUDY NOTE FOR JOHN 1:49 Rabbi, you are the Son of God. Nathanael’s confession may seem like an overreaction to Jesus’ supernatural knowledge. But Philip has already indicated to Nathanael that Jesus is the one anticipated by the Law and the Prophets (v. 45). Nathanael comes to Jesus looking for reasons to believe or disbelieve, and he finds Jesus’ knowledge convincing.

King of Israel. This is a title for the Messiah, used in shouts of praise at the triumphal entry (12:13), similar to the announcement of the wise men (Matt. 2:2) and to the inscription on the cross (19:19). BACK TO JOHN 1:49

STUDY NOTE FOR JOHN 1:50 greater things than these. Jesus’ earthly miracles are signs of His redemptive power and work. The miracles are to be appreciated not merely for themselves, but for the redemptive realities they promise. Greater than such works is the salvation Christ brings (v. 51). BACK TO JOHN 1:50

STUDY NOTE FOR JOHN 1:51 heaven opened, and the angels of God ascending and descending. This verse alludes to Jacob’s vision of a ladder or stairway stretching from earth to heaven, on which angels ascended to worship God and descended to do His bidding on earth. As Jacob slept, his resting place became a temple, a “house of God” (Bethel; Gen. 28:12). Jesus Himself is the reality to which the stairway pointed. In a dream, Jacob saw the reunion of heaven and earth; in reality, Christ is the end-time sanctuary in which God communes with His people (1:14; 2:19–22).

Son of Man. Jesus uses this name often for Himself. It not only emphasizes His human nature, which enabled Him to die for His people, but also refers to the heavenly, messianic figure known from Daniel’s vision who is invested with universal authority on behalf of God’s saints—a second and last Adam (Dan. 7:13, 14; Matt. 8:20 note). Accordingly, Christ has begun to fulfill the Dan. 7:13, 14 prophecy that the Son of Man would come and reign over the earth. BACK TO JOHN 1:51

STUDY NOTES FOR JOHN 2

STUDY NOTE FOR JOHN 2:1–11 Jesus’ first sign: turning water into wine at Cana. Several signs, arguably seven in number, are recorded in chs. 2–12, and the reference to “many other signs” immediately after accounts of Jesus’ post-resurrection appearances implies that the resurrection is the climactic sign that must draw us to believe that He is the Christ, the Son of God (20:30, 31). This miracle signifies the transformation of the old order associated with Moses (symbolized by the stone water jars used for ceremonial washing, v. 6) into the new (the wine standing for eternal life in God’s kingdom) through Jesus Christ (1:16, 17; cf. 2 Cor. 5:17). See Is. 25:6–9 for the background image of eschatological salvation as a banquet of abundant food and fine wine. The abundant fruitfulness of vines and wine was to be characteristic of the coming new creation of the latter days (e.g., Hos. 2:22; Joel 2:19, 24; 3:18; Amos 9:13, 14; Zech 9:17). Those at the wedding celebration who knew that the wine came from Jesus and who had eyes to see would have realized that the end-time new creation was breaking in through Him. BACK TO JOHN 2:1

STUDY NOTE FOR JOHN 2:4 Woman. This is a respectful way of addressing a woman within that culture and is the way Jesus normally addresses women (4:21; 8:10).

what does this have to do with me. Jesus answers Mary’s request, not because she is His mother, but as part of His work as the Messiah. This indicates that Mary’s special relationship as Jesus’ mother gives her no authority to intervene in Christ’s messianic career—a strong argument against offering prayer to Mary.

My hour. Usually Jesus’ “hour” refers to the time of His suffering and death (7:30; 8:20; 12:23, 27; 13:1; 17:1). Jesus is asserting that His Father, not Mary, must determine the timetable of His earthly ministry. BACK TO JOHN 2:4

STUDY NOTE FOR JOHN 2:5 Do whatever he tells you. Accepting Jesus’ clarification of their relationship, His mother understands His response to imply that He is willing nonetheless to meet the immediate need. BACK TO JOHN 2:5

STUDY NOTE FOR JOHN 2:10 you have kept the good wine until now. First-century wedding celebrations could last several days, so poor wine was reserved for later, when guests’ tastes had been somewhat dulled. The compliment paid to the bridegroom for superior wine, the origin of which only the servants know, speaks more deeply of the greater grace now conveyed through Jesus Christ, superseding that made known in the law that came through Moses (1:17). BACK TO JOHN 2:10

Reconstruction of Jerusalem

STUDY NOTE FOR JOHN 2:11 manifested his glory. The theme of Christ’s glory had already been introduced (1:14 note). In the OT, God manifested His glory in a variety of miraculous events, and John’s comment indicates that he wants his readers to recognize Jesus’ deity.

And his disciples believed in him. See also v. 23 and 20:31, where John states that his purpose in writing is to evoke faith in Jesus. BACK TO JOHN 2:11

STUDY NOTE FOR JOHN 2:12 his brothers. See Mark 6:3 on sons and daughters born later to Joseph and Mary, after Jesus’ birth from the virgin. BACK TO JOHN 2:12

STUDY NOTE FOR JOHN 2:13–23 Jesus is the final and full expression of what was only a shadow in the OT (Heb. 10:1). Here He indicates that God is present in Him in a way that was only foreshadowed in the temple that stood on Mount Zion. The temple in Jerusalem could be destroyed, but not the temple that Jesus would rebuild in three days, His own body that was to be raised from the dead. John’s record of the temple cleansing immediately after the miracle at Cana (vv. 1–11 note) offers an important key to the whole of Jesus’ ministry. In these events are signaled replacement of the old order (water of ceremonial cleansing, Herod’s temple) with the new (the wine of salvation, Is. 25:6–9; the risen Lamb as the new temple, Rev. 21:22).

Matthew, Mark, and Luke report a cleansing of the temple in the week of Jesus’ crucifixion. In spite of some similarities, these are best viewed as different incidents (Mark 11:15 note). It is noteworthy that Jesus’ statement about destroying a temple, which John alone records (v. 19), probably was the basis for the accusation by false witnesses who misconstrued His meaning (Matt. 26:61; Mark 14:58), and again for the taunting comment of some spectators at the crucifixion (Matt. 27:40; Mark 15:29). The first three gospels confirm the historical character of John’s narrative. An echo of the same thought is found in the accusation against Stephen (Acts 6:14). BACK TO JOHN 2:13

STUDY NOTE FOR JOHN 2:14 selling oxen ... the moneychangers. Animals for sacrifice and coins appropriate for the payment of God’s tithes (in exchange for Roman coinage, which bore idolatrous imagery and wording) were offered as a convenience to pilgrims who had traveled from a distance to worship at the temple. But this profitable commerce rendered the temple, “my Father’s house,” an unfit venue for worship, especially (as the Synoptic accounts of the later temple cleansing show) for Gentiles, who were restricted to the outer “court of the Gentiles,” where the animal merchants and moneychangers conducted their business. BACK TO JOHN 2:14

STUDY NOTE FOR JOHN 2:15 a whip of cords. Jesus fulfills the prophecy of Mal. 3:1–4. He comes suddenly to the temple and purifies the sons of Levi, as a demonstration of His zeal for God and for keeping God’s ordinances holy. BACK TO JOHN 2:15

STUDY NOTE FOR JOHN 2:18 What sign. Observers demand a sign to show that Jesus has authority to purge the temple courts of businesses that operate under the permission of the high priest and his colleagues in the Sanhedrin. Jesus has just performed a sign that elicited faith in Cana of Galilee to the north, as John’s readers know (2:11). Even after being miraculously fed in the wilderness, a crowd will demand a sign from Jesus to warrant their faith in Him (6:30). BACK TO JOHN 2:18

STUDY NOTE FOR JOHN 2:19 Destroy this temple. Contrary to the garbled accusation of false witnesses at His trial, Jesus predicts that His opponents—not He—will destroy the temple. As His disciples realize after His resurrection, He is referring not to Herod’s temple but to His own body as the location of God’s dwelling with His people (vv. 21, 22). BACK TO JOHN 2:19

STUDY NOTE FOR JOHN 2:20 forty-six years. The sentence itself does not indicate whether the temple was finished or was still under construction after these years of building. The first-century Jewish historian Josephus (Antiquities, 15.380) says that the temple was begun in the eighteenth year of Herod the Great (around 19 B.C.) and was not completed until the reign of Herod Agrippa (A.D. 63), indicating that construction was still continuing in Jesus’ time.

will you raise it up in three days. The Jews (and the disciples, v. 22) misunderstand Jesus’ ambiguous statement. Such initial misunderstanding is common in John’s gospel (e.g., 3:4; 6:52). Those who “receive” Jesus (1:12) are led on to full understanding, but those who reject Him remain at the level of complete misunderstanding (1:5). BACK TO JOHN 2:20

STUDY NOTE FOR JOHN 2:22 his disciples remembered. During His final instruction of the disciples before His arrest, Jesus promises that what He has taught them will be brought to their remembrance by the Holy Spirit (14:25, 26). The ability to predict events otherwise unknowable is evidence of divine authority. This applies to the prophecies of the OT and to the predictions made by Jesus, especially about His resurrection. BACK TO JOHN 2:22

STUDY NOTE FOR JOHN 2:23 believed in his name. In biblical times, the “name” summed up a person’s character, activity, and place in God’s purpose. The faith of those mentioned here remains superficial, however, because they come to it only because they have seen “the signs” (Introduction: Theology of John). For that reason, Jesus does “not entrust himself to them” (v. 24).

saw the signs. Since the gospel has described only the transformation of water to wine at Cana so far, its record of Jesus’ signs is obviously extremely selective, as is stated explicitly in 20:30, 31; 21:25. BACK TO JOHN 2:23

STUDY NOTE FOR JOHN 2:24, 25 During His humiliation, which Heb. 5:7 calls “the days of His flesh,” Jesus sometimes exhibited limited knowledge befitting His true human nature, rather than His divine omniscience (11:34; Mark 13:32). Yet He also displayed supernatural knowledge, important for His redemptive work, that confirmed His deity and the Father’s endorsement of His claims and mission (1:48; Matt. 9:4; 17:27; Mark 11:2–4; 14:13–16). BACK TO JOHN 2:24, 25

STUDY NOTES FOR JOHN 3

STUDY NOTE FOR JOHN 3:1–21 This is the first of many teaching discourses recorded by John. Typically, on being asked a question, Jesus answers in a way that steers the discussion into a deeper realm, often through misunderstandings that are corrected for those becoming true disciples. The new understanding reveals Jesus more fully. BACK TO JOHN 3:1

STUDY NOTE FOR JOHN 3:2 by night. This might betray a fear of being seen, or it might be a sign of deference to Jesus, a rabbi who should not be distracted during the day. Understood symbolically, Nicodemus is a person living in the darkness of this world, who now encounters the light (8:12; cf. 9:4; 11:10; 13:30).

a teacher ... from God. Nicodemus understands that God authenticates His messengers through giving them power to perform miracles, but this understanding falls far short of Jesus’ true identity. Nicodemus is a Pharisee who enjoys respect as “the teacher of Israel” (v. 10), and he may be approaching Jesus as a delegate of the Sanhedrin, since he says, “We know” (v. 2) and Jesus responds to him with the plural “you” in v. 11 (see text note). Yet his openness to Jesus’ claims sets him apart from many Jewish leaders, as subsequent events in the gospel reveal (7:45–52; 19:39). BACK TO JOHN 3:2

STUDY NOTE FOR JOHN 3:3 born again. See text note. The translation “born from above” accords well with the discussion of “earthly” and “heavenly” things in v. 12, and the discussion of ascending and descending in v. 13. This is the meaning of the Gk. adverb in other places in this gospel (19:11, 23). Nicodemus apparently understands it to mean “a second time,” since he speaks of reentering his mother’s womb. It is possible that both meanings are intended—a new birth that is a birth from above. See theological note “Rebirth.” BACK TO JOHN 3:3

STUDY NOTE FOR JOHN 3:5 born of water and the Spirit. Some suggest that the “water” is the release of fluid that accompanies physical birth, but linguistic considerations point to understanding “water” and “Spirit” as referring to a single spiritual birth. Many interpreters understand “water” here as the water of baptism, but such a reference, before Christian baptism was instituted, would have been meaningless to Nicodemus. Others find a reference to John’s baptism, but Jesus nowhere makes John’s baptism a requirement for salvation. Probably the statement refers to OT passages in which the terms “water” and “Spirit” are linked to express the pouring out of God’s Spirit in the end times, and the purification and new life that flow from His arrival (Is. 32:15; 44:3; Ezek. 36:25–27). The presence of such rich OT imagery accounts for Jesus’ reproof of Nicodemus (v. 10): as a “teacher of Israel,” he should have understood these things. BACK TO JOHN 3:5

STUDY NOTE FOR JOHN 3:6–8 This passage emphasizes the priority and sovereignty of God in the work of salvation. It does not exclude the reality and necessity of human response in repentance and faith, but it shows that this response is the fruit of the Spirit’s work and not the means by which we are regeneration. Regeneration precedes faith. BACK TO JOHN 3:6

STUDY NOTE FOR JOHN 3:11 we speak ... and bear witness. Jesus speaks on behalf of His people, since He has begun to gather disciples, but He particularly identifies His testimony with that of John the Baptist, whose mission was to be a witness (1:7, 19, 31–34; see 3:27–30).

I say to you ... you do not receive our testimony. The first “you” is singular (Nicodemus) and the second “you” is plural (you and those whom you represent, Pharisees and other members of the Sanhedrin). BACK TO JOHN 3:11

STUDY NOTE FOR JOHN 3:13 who descended from heaven. It could be said that in His divine nature Christ continued to dwell “in heaven” even during His life on earth, but Jesus’ point is that in His incarnation He came to earth from the presence of His heavenly Father (8:38). Thus He has authority to speak of heavenly things, delivering the words given Him by the Father (15:15; 17:8). Later in the gospel, Jesus’ origin “from heaven” becomes a chief matter of dispute (6:41, 42). For a similar but distinct perspective on Jesus’ descent and ascent between heaven and earth, see Eph. 4:8–10.

the Son of Man. Jesus’ preferred self-designation has its roots especially in the vision of Dan. 7:8–14, wherein “one like a son of man” enters heaven and receives from God universal and eternal authority to rule. See 5:27; 6:62 and the note at Matt. 8:20. BACK TO JOHN 3:13

STUDY NOTE FOR JOHN 3:14 Moses. Num. 21:4–9 records the story of the rebellious Israelites, who murmured and complained. God sent fiery serpents into their midst to punish them. Then God told Moses to put a bronze serpent on a pole, with the promise that whoever looked at it would live. Jesus’ comparison implies that His impending crucifixion under God’s curse will likewise impart salvation to those who look to Him in faith.

must ... be lifted up. The phrase “lifted up” is an important one in this gospel (8:28; 12:32, 34), and carries the double meaning of crucifixion and exaltation. Christ’s death on the cross, His resurrection, and His glorification together reveal the glory of God. The word “must” points to God’s sovereign purpose. The crucifixion was the keystone of God’s eternal plan to save His people (Acts 4:27, 28). BACK TO JOHN 3:14

STUDY NOTE FOR JOHN 3:16 God so loved the world. Some have insisted that God sent Jesus to die in order to make salvation possible for everyone without exception. However, Jesus makes clear that the salvation of those whom the Father gives Him is not a mere possibility but an absolute certainty. All of those whom God has chosen will come to Christ, who has laid down His life only for His sheep and not for those who have not been chosen from the foundation of the world (6:37–40; 10:14–18; 17:9). The point made by “the world” is that Christ’s saving work is not limited to one time or place or people (the Jews), but applies to the elect from all over the world no matter the era in which they live or their ethnicity. Moreover, in John, “the world” often opposes God (1:10; 7:7; 14:17; 15:18, 19), so the wonder of God’s love is displayed in the unworthiness of its object. Those who do not receive the remedy God has provided in Christ will perish. It remains true that anyone who believes in Christ will not die (be separated from God) but live in God’s presence forever. See theological note “The Goodness of God” on p. 991. BACK TO JOHN 3:16

STUDY NOTE FOR JOHN 3:17 to condemn the world. Jesus elsewhere says that judgment does attend His coming into the world (9:39; 12:31). His point is not that He will not judge, but that the time has not yet come. The world was already under threat of judgment before He came, but with His coming, salvation becomes a reality offered to a hostile world (12:47; Matt. 23:37; Rom. 5:8). BACK TO JOHN 3:17

STUDY NOTE FOR JOHN 3:18 Unbelief is not the only basis for condemnation, but it constitutes the climax of rebellion by resisting even God’s gracious offer of salvation in Christ. Jesus comes into a world that is already condemned because of its rejection of God’s self-revelation (Rom. 1:18–32); and apart from the faith that unites one to Christ, individuals remain under condemnation for their sins (John 3:36). BACK TO JOHN 3:18

STUDY NOTE FOR JOHN 3:19 people loved the darkness rather than the light. Jesus gives the reason for the world’s rejection of Him: He is the light who exposes whether a person is righteous or not, and the world, loving wickedness, not only hates this exposure, but also hates the One who is light itself. BACK TO JOHN 3:19

STUDY NOTE FOR JOHN 3:21 whoever does what is true comes to the light. Jesus speaks of “doing” the truth. This indicates that “truth” is a matter of both thought and practice. Living by the truth is contrasted with doing what is wicked (v. 20). BACK TO JOHN 3:21

STUDY NOTE FOR JOHN 3:22–36 There are three sections here. In vv. 22–24. the scene is set as Jesus and His disciples travel into Judea, where John is ministering, and both groups baptize those who are repenting. In vv. 25–30, the Baptist silences the competitive attitude of his own disciples by affirming once more that his entire role is to prepare for Christ. Verses 31–36 appear to be a continuation of the Baptist’s words, or possibly a comment by the gospel writer. BACK TO JOHN 3:22

STUDY NOTE FOR JOHN 3:24 John ... not yet ... in prison. Unlike the Synoptics (Matt. 14:3–12; Mark 6:17–29; Luke 3:19; 9:7–9), this gospel does not report the occasion or outcome of John’s imprisonment, though it notes its occurrence. BACK TO JOHN 3:24

STUDY NOTE FOR JOHN 3:26 baptizing. John’s baptism symbolized the forgiveness of sins that the coming Messiah would grant to those who repent (Mark 1:4; John 1:29), and previewed the Messiah’s bestowal of the Spirit (1:32–34). Presumably, the baptism administered by Jesus’ disciples at this point in their ministry has the same significance. See theological note “Baptism” on p. 1988. BACK TO JOHN 3:26

STUDY NOTE FOR JOHN 3:27 A person cannot receive. God is the author of all that we receive (1 Cor. 4:7), so John is content to see Jesus receiving the greater honor that the Father was bestowing on Him (1:15, 20–27). BACK TO JOHN 3:27

STUDY NOTE FOR JOHN 3:29 the bridegroom. The friend of the bridegroom, like the best man in weddings today, does not resent but rejoices in the fact that the bride belongs to her groom. John’s parable evokes OT imagery in which the Lord is husband and Israel is His bride (Is. 62:5; Jer. 2:2, 3; Ezek. 16; Hos. 2). BACK TO JOHN 3:29

STUDY NOTE FOR JOHN 3:31 He who comes from above. Jesus is distinguished from all other humans who are “of the earth” (v. 13 note). BACK TO JOHN 3:31

STUDY NOTE FOR JOHN 3:32 no one receives his testimony. John repeats the idea that neither Christ’s own nation nor the world at large is ready to receive Him (cf. 1:10, 11). The barrier is the sin and blindness that God alone can penetrate (v. 3; cf. 1:5). BACK TO JOHN 3:32

STUDY NOTE FOR JOHN 3:33 Whoever receives. The world in general has refused the light, but John immediately mentions those who are coming to the light, especially himself as the first exponent of the truth. John’s preaching is the culmination of the OT and the beginning of the New (1:15; cf. Matt. 11:11). BACK TO JOHN 3:33

STUDY NOTE FOR JOHN 3:34 for he gives the Spirit without measure. These words probably apply to the Spirit-empowered earthly ministry of Jesus (Luke 3:22; 4:1). But it is also possible that they refer to the fullness of the Spirit that Jesus gives to those who serve Him, and some ancient and modern commentators have understood the text this way. After His ascension, Jesus is the agent who sends the Spirit (1:33; 15:26; Acts 2:1–4, 33). BACK TO JOHN 3:34

STUDY NOTE FOR JOHN 3:35 The Father loves the Son. The “all things” that the Father has entrusted to the Son whom He loves (5:20) include the power to give life (5:21, 25, 26) and to judge (5:22, 27–29). BACK TO JOHN 3:35

STUDY NOTE FOR JOHN 3:36 Whoever believes ... whoever does not obey. Believing in the Son is more than intellectual assent. Trust in Christ’s person will inevitably motivate obedience to His words, so disobedience reveals a lack of saving faith (see Heb. 3:18, 19; James 2:14–26). BACK TO JOHN 3:36

STUDY NOTES FOR JOHN 4

STUDY NOTE FOR JOHN 4:1–42 The background of this incident is the profound contempt that the Jews and the Samaritans felt for each other (v. 9; 8:48). Samaritan religion mingled reverence for Israel’s God with the pagan practices of non-Israelite peoples who had been resettled into the territory of the northern kingdom by the conquering Assyrians (2 Kin. 17:24–41). Samaritan compromises with pagan idolatry under the Seleucid occupation intensified the Jews’ hostility toward them. Not surprisingly, the Samaritans responded with enmity toward the Jews (Luke 9:52, 53). When traveling between Galilee and Judea, many Jews would cross the Jordan twice rather than pass through Samaria. Jesus did not follow this practice. BACK TO JOHN 4:1

STUDY NOTE FOR JOHN 4:6 wearied. As a true human being, Jesus experienced fatigue and even exhaustion (Matt. 8:24). See theological note “The Humanity of Christ” on p. 2279.

the sixth hour. Noon, in the heat of the day. BACK TO JOHN 4:6

STUDY NOTE FOR JOHN 4:9 Jews have no dealings with Samaritans. This phrase can also be translated, “Jews use nothing in common with Samaritans,” referring to the legislation that forbade a Jew to eat or drink with Samaritans, who were more lax in their understanding of ritual cleanness. The surprise is not so much that Jesus would speak with a Samaritan, but that He would drink from a Samaritan vessel. BACK TO JOHN 4:9

STUDY NOTE FOR JOHN 4:10 the gift of God. This expression emphasizes that salvation is not earned but given (Eph. 2:8). Jesus Himself is the gift of God (3:16; Gal. 2:20; Eph. 5:25).

living water. At one level, “living” water referred to flowing water in springs and streams, and this sense occasions the woman’s misunderstanding. In the OT, however, living or running water is employed figuratively as a reference to divine activity (Jer. 2:13; Zech. 14:8). Cf. v. 14; 7:37–39. BACK TO JOHN 4:10

STUDY NOTE FOR JOHN 4:11 Like the Jews and Nicodemus before her, the Samaritan woman misunderstands the key terms Jesus uses (v. 15; 2:19–21; 3:3–10). BACK TO JOHN 4:11

STUDY NOTE FOR JOHN 4:13 will be thirsty again. Jesus contrasts temporary with eternal satisfaction, teaching that all earthly pleasures, even if legitimate, are fading. BACK TO JOHN 4:13

STUDY NOTE FOR JOHN 4:14“I will give” expresses the divine origin of the blessing: “welling up” is its great abundance; “eternal life” is its endless duration. BACK TO JOHN 4:14

STUDY NOTE FOR JOHN 4:18 you have had five husbands. Jesus’ knowledge of the Samaritan woman’s previous life is like His knowledge of Nathanael (1:48). Her serial relationships with men, whatever their causes, are symptomatic of a heart thirst that well water cannot quench. BACK TO JOHN 4:18

Jesus’ Journeys from Galilee to Judea

STUDY NOTE FOR JOHN 4:20 Our fathers worshiped on this mountain. At the division of the kingdom into Israel (north) and Judah (south), Jeroboam established shrines in the north, at Bethel and Dan, to discourage his subjects from traveling to Jerusalem for the three annual feasts (1 Kin. 12:25–33). After the northern kingdom fell to Assyria (721 B.C.), the split widened between the Jews in Jerusalem and the Israelites living in Samaria, who built a temple on Mount Gerizim, which was destroyed around 130 B.C. Samaritans have continued to worship on Mount Gerizim even into modern times. BACK TO JOHN 4:20

STUDY NOTE FOR JOHN 4:22 salvation is from the Jews. While not making explicit pronouncement regarding the difference of opinion between Jews and Samaritans over worship sites, Jesus affirms the Scriptures that announce that the Messiah comes through the royal line of David, to which the southern kingdom of Judah remained loyal (2 Sam. 7:12–16; 1 Kin. 11:29–39; Is. 9:6, 7; 11:1–5; Jer. 23:5, 6; Ezek. 34:23). BACK TO JOHN 4:22

STUDY NOTE FOR JOHN 4:23 the hour is coming, and is now here. The time is soon coming when divisions between Jews and Samaritans will be removed (v. 21), and temple worship will be superseded. The time “is now here” because Jesus is present and has begun the work leading to the presence of the Holy Spirit in the church (7:39; 20:22). BACK TO JOHN 4:23

STUDY NOTE FOR JOHN 4:26 I ... am he. This is the one occasion before His trial when Jesus is recorded designating Himself as the Messiah. Perhaps the political overtones associated with this title make it unwise for Jesus to use it often (cf. 6:14, 15). The Greek reads, “I am, [that is] the one speaking to you.” “I am” is a theologically significant construction in this gospel, often implying a claim to deity (6:35; 8:12, 24, 58, 59; 10:7, 11:25; 14:6; 15:1; 18:5, 6; cf. Mark 6:50). BACK TO JOHN 4:26

STUDY NOTE FOR JOHN 4:27 marveled. The disciples’ attitude reflects both the contempt of the Jews for the Samaritans and male chauvinism that regards giving instruction to a woman as a waste of time. During the first century, it was also a breach of propriety for a man to speak with a woman unrelated to him in public. BACK TO JOHN 4:27

STUDY NOTE FOR JOHN 4:30 They went out. The witness of the woman is more effective than the visit of the twelve apostles. BACK TO JOHN 4:30

STUDY NOTE FOR JOHN 4:34 the will of him who sent me. The “nourishment” that sustains Jesus is His fulfillment of the Father’s saving purpose for His incarnation (5:30; 6:38, 39; 7:16, 28; 8:29). BACK TO JOHN 4:34

STUDY NOTE FOR JOHN 4:36 sower and reaper may rejoice together. Ordinarily the planting of crops and the harvest are separated by months of patient waiting and uncertainty (Ps. 126:5, 6), but the presence of Christ accelerates the growth toward maturation, to the joy of the laborers. BACK TO JOHN 4:36

STUDY NOTE FOR JOHN 4:37 One sows and another reaps. Jesus makes it clear that His disciples have a responsibility distinct from His own. They will harvest what Jesus has sowed. The saying may deliberately anticipate 12:23, 24. BACK TO JOHN 4:37

STUDY NOTE FOR JOHN 4:38 Others have labored. Jesus planted His Word into the heart of the Samaritan woman, and she in turn bore witness to the townsfolk, prompting them to come out to meet Him and believe (vv. 28–30, 39–42). BACK TO JOHN 4:38

STUDY NOTE FOR JOHN 4:42 the Savior of the world. They recognize that Jesus is more than a prophet (vv. 19, 29, 39); He is the Savior (1 John 4:14). BACK TO JOHN 4:42

STUDY NOTE FOR JOHN 4:44 no honor in his own hometown. In other gospels, the “hometown” that dishonors Jesus is Nazareth in Galilee (Matt. 13:53–58; Mark 6:1–6; Luke 4:24), and John likewise acknowledges Jesus’ identification with Galilee (1:46; 2:1; 7:42, 52). Yet the Galileans “welcomed him” (v. 45), so here it may be that “his own hometown” is Judea (cf. v. 3), from where His ancestor David came, rather than Galilee. Or the point is that the Galileans’ welcome of Jesus is superficial and ephemeral (7:2–5), based on their need to “see signs and wonders” in order to believe (v. 48; see Introduction: Theology of John). BACK TO JOHN 4:44

STUDY NOTE FOR JOHN 4:46 official. An officer in the service of Herod Antipas, tetrarch of Galilee (cf. Matt. 14:1–12; Luke 23:7), since the term refers to one who serves a king. Although the location (Capernaum) and some details of this healing (e.g., gravity of the illness, Jesus’ healing by a word spoken at a distance) resemble those of the cure of a centurion’s servant (Matt. 8:5–13; Luke 7:1–10), the differences (official vs. centurion, son vs. servant, etc.) indicate that the incidents are distinct miracles. BACK TO JOHN 4:46

STUDY NOTE FOR JOHN 4:50 your son will live. This is a word with power to heal, not merely a prophecy that he would recover. BACK TO JOHN 4:50

STUDY NOTE FOR JOHN 4:52 the seventh hour. Early afternoon, about 1 P.M. BACK TO JOHN 4:52

STUDY NOTE FOR JOHN 4:54 second sign. While Jesus has performed many other signs (2:23), this is the second that takes place at Cana in Galilee (cf. 2:11). The repetition of “your son will live” (vv. 50, 53) shows the purpose of the sign is to reveal that Jesus has the power to give life (see 5:21), as will be seen climactically in the resurrection of Lazarus (ch. 11) and His own resurrection (10:18; 21:26–31). Corresponding to this repetition is the progression of the official’s faith (vv. 48, 50, 53). This focus on life through the power of Jesus’ words prepares the reader for the following discourse on life through the Son (5:19–30). BACK TO JOHN 4:54

STUDY NOTES FOR JOHN 5

STUDY NOTE FOR JOHN 5:1 a feast of the Jews. Probably one of the pilgrimage feasts observed in Jerusalem, either Booths, Passover, or Pentecost, but most likely Passover. BACK TO JOHN 5:1

STUDY NOTE FOR JOHN 5:2 the Sheep Gate. A gate in the northern wall surrounding the temple compound. The pool is located outside this gate. Its Aramaic or Hb. name, Bethesda, means “house of grace/steadfast love,” although John would not expect his Greek readers to know this. BACK TO JOHN 5:2

STUDY NOTE FOR JOHN 5:5 an invalid. The exact disease is not specified, but the account indicates that it has hindered the man’s movement and walking.

thirty-eight years. The long duration of his infirmity demonstrated its reality and severity, making Jesus’ healing of him all the more remarkable and undeniable (see Acts 4:22). BACK TO JOHN 5:5

STUDY NOTE FOR JOHN 5:7 another steps down before me. Although better manuscripts lack the words that others include as v. 4 (see text note), those words may explain the belief that prompted this invalid and others to hasten into the pool when its waters were “stirred up,” hoping for healing. What the legend surrounding this body of water associated with the temple could not provide to this man, Jesus confers in a single sentence that imparted strength and mobility. BACK TO JOHN 5:7

STUDY NOTE FOR JOHN 5:9 the man was healed. It is not stated that faith in Jesus is required of the man, as is the case in many of Jesus’ miracles (Matt. 9:22; 13:58; Mark 6:5, 6). The focus here is on Jesus’ power. BACK TO JOHN 5:9

STUDY NOTE FOR JOHN 5:10 take up your bed. Jeremiah protested against loading and unloading on the Sabbath (Jer. 17:21, 22). Jewish tradition interpreted the Sabbath prohibition against work to forbid carrying almost all burdens, but this went well beyond what the OT forbids. BACK TO JOHN 5:10

STUDY NOTE FOR JOHN 5:14 nothing worse. The point of the admonition is not necessarily that the man brought his illness on himself by some specific sin. Some sins can provoke God to physical and temporal judgment (1 Cor. 11:28–32), but illness is not necessarily related to particular sins (9:1–3). If the man had not responded to God’s kindness with repentance and grateful obedience (Rom. 2:4), the mercy he had received would have compound his guilt (Luke 10:13–15; Heb. 6:4–6). BACK TO JOHN 5:14

STUDY NOTE FOR JOHN 5:17–47 Jesus debates the Jews regarding His relation to the Sabbath and to God. Jesus does not argue with His opponents about whether they understand the Sabbath legislation correctly. His interest is whether they understand who He is. Jesus claims to be God by indicating some of His divine prerogatives (vv. 17–30) and shows the basis for His claim (vv. 31–47).

5:17 My Father ... and I am working. Jesus does not dispute with the Jews as to whether they are right to criticize the lame man. He denies that they can criticize Him, for He is only doing what His Father does. Although God rested from His work of creation on the seventh day (Gen. 2:2, 3), He constantly sustains the universe through His active providence. The Jews rightly understand Jesus to be claiming equality with God in speaking of God as His Father, but they reject His claim as blasphemous (v. 18; 8:56–59; 10:30–38). BACK TO JOHN 5:17

STUDY NOTE FOR JOHN 5:18 making himself equal with God. Jesus represents Himself as One who has the same authority over the Sabbath as the author of the Sabbath (Luke 6:5), which authority goes back to the creation order itself. BACK TO JOHN 5:18

STUDY NOTE FOR JOHN 5:19 the Son can do nothing. This does not express personal inability, but emphasizes the complete unity of purpose among the persons of the Trinity. BACK TO JOHN 5:19

STUDY NOTE FOR JOHN 5:20 greater works than these. There is a greater work than healing the sick. This work, according to v. 21, is raising the dead (11:40–44). BACK TO JOHN 5:20

STUDY NOTE FOR JOHN 5:21 the Father raises the dead. A clear affirmation of what is expressed less clearly in the OT (Ps. 16:8–11; Dan. 12:2, 3). Jesus agrees with the Pharisees against the Sadducees, who denied the resurrection (Matt. 22:23; Acts 23:6–10). Raising the dead is possible only for God, yet Jesus claims the power for Himself (v. 25). BACK TO JOHN 5:21

STUDY NOTE FOR JOHN 5:23 honor. Here “honor” is the holy fear of God awakened by the knowledge of coming judgment (v. 22). The Son, no less than the Father, is one to whom all will give an account. BACK TO JOHN 5:23

STUDY NOTE FOR JOHN 5:24 eternal life. Salvation is not only an object of hope for the future, but a present reality for the believer; such a one “has passed from death to life” (cf. 6:47). The phrase “eternal life” is a direct allusion to Dan. 12:2, which speaks of believers who “shall awake ... to everlasting life” in the final eschatological resurrection. Wherever this phrase occurs in John’s writings, it has this OT background and thus refers to an end-time eternal-resurrection-life that begins spiritually in this age, when one believes, and is consummated at the final physical resurrection on the last day. BACK TO JOHN 5:24

STUDY NOTE FOR JOHN 5:25 the dead will hear the voice of the Son of God. The hour “is now here” when those who are spiritually dead hear Jesus’ voice (that is, “hears my word and believes,” v. 24) and pass into spiritual life. It is not coincidental that one Greek version of Dan. 12:1, 2 identifies the final resurrection to be at the time of an end-time “hour.” This end-time hour of resurrection is not merely future but has already begun. In Eph. 2:1–10, Paul describes conversion as God’s supernatural and gracious act, imparting life to those dead in trespasses and sins and raising them up with Christ. BACK TO JOHN 5:25

STUDY NOTE FOR JOHN 5:26 life in himself. See theological note “The Self-Existence of God” on p. 938. BACK TO JOHN 5:26

STUDY NOTE FOR JOHN 5:27 authority. Jesus has begun to fulfill the Dan. 7:13, 14 prophecy about the end-time rule of “one like a son of man.” BACK TO JOHN 5:27

STUDY NOTE FOR JOHN 5:28, 29 all who are in the tombs. In the “hour that is coming,” Jesus’ voice will summon the physically dead from their graves, either to enjoy eternal life or to endure condemnation. Verses 28, 29 are a clear reference to Dan. 12:1, 2, which here refers to the physical consummation of the latter-day resurrection that has begun spiritually in Jesus’ followers (see on 5:24, 25 above). BACK TO JOHN 5:28, 29

STUDY NOTE FOR JOHN 5:31–47 Jesus addresses four types of testimony that establish His claims: the testimony of John the Baptist; of Jesus’ own works; of God the Father; and of Scripture, especially Moses.

5:31 my testimony is not true. Jesus’ testimony would not be false even if He alone were to speak it. By “not deemed true,” He means not permitted in court according to the Mosaic law, which requires confirmation by at least two witnesses (Deut. 17:6; 19:15). BACK TO JOHN 5:31

STUDY NOTE FOR JOHN 5:32 another who bears witness about me. Although Jesus immediately mentions John the Baptist, He is referring to the “greater” witness of the Father (v. 37), who sent John to testify (1:6, 7, 15, 33, 34), gave Jesus “works” to perform as testimony to His identity (5:36), and testified to Jesus in the Scriptures given through Moses (5:39–47). BACK TO JOHN 5:32

STUDY NOTE FOR JOHN 5:36 the very works that I am doing. This is the principle acknowledged by Nicodemus (3:2). The power given by God to work miracles is a sign of His approval (10:25, 38), although not every wonderful work is a miracle in this sense (Ex. 7:11, 12; Matt. 7:22, 23; 24:24; Rev. 13:13). BACK TO JOHN 5:36

STUDY NOTE FOR JOHN 5:37, 38 His voice ... his word. These terms probably refer to Scripture, which is God’s “voice” and “word,” but which the unbelievers have not received. BACK TO JOHN 5:37, 38

STUDY NOTE FOR JOHN 5:39 the Scriptures ... bear witness about me. Jesus agrees that the OT leads to eternal life (cf. 2 Tim. 3:15), while going on to reveal that this life is in Him, the author of eternal life. The searching of those who refuse to find Christ in the Scriptures is futile because it lacks the enlightenment of the Spirit, and this enlightenment is necessary if one is to believe in the Messiah (2 Cor. 3:6). BACK TO JOHN 5:39

STUDY NOTE FOR JOHN 5:45 one who accuses you. Moses will accuse those who do not believe in Christ (see Deut. 31:19, 21, 26; 32:5ff.) because Moses wrote about Him. Jesus does not refer to any single text in Moses (such as Deut. 18:15 or Num. 21:4–9), but to what “he wrote” (v. 46) in a general way. This is similar to what Jesus told His disciples after the resurrection on the road to Emmaus (Luke 24:27, 44–46) and to the preaching of the apostles (Acts 3:18; 17:2, 3; 18:28; 26:22, 23; 28:23). BACK TO JOHN 5:45

STUDY NOTES FOR JOHN 6

STUDY NOTE FOR JOHN 6:1–71 This chapter is a major turning point in chs. 2–12. It reveals the identity of Jesus as one sent from the Father (vv. 38, 44, 46, 50, 51, 57); it graphically distinguishes belief and unbelief through the illustration of eating Jesus’ flesh and blood (vv. 53–58); and it chronicles the growing rejection, motivated by unbelief, that confronts Jesus (vv. 41, 42, 60–66). The signs in this chapter call to mind corresponding saving events in the history of Israel. They indicate that Jesus fulfills the typology of the Passover, the exodus, and the provision of food in the wilderness.

6:1–4 Jesus leaves Jerusalem and travels to the far side of the Sea of Galilee, around the time of the Passover. This feast is established in Ex. 12:43–51, and it commemorates how God “passed over” the firstborn of the Israelites and killed those of the Egyptians. The OT passages read during the Passover in Jesus’ time probably included Gen. 1–8, Ex. 11–16, and Num. 6–14. There are strong similarities between these texts and Jesus’ comments in this discourse.

6:1 Sea of Tiberias. Another name for the Sea of Galilee, in honor of the town of Tiberias, built by Herod between A.D. 20–30 and named after the reigning Roman emperor. BACK TO JOHN 6:1

STUDY NOTE FOR JOHN 6:2 signs. John has reported only one healing in Galilee, of the official’s son (4:46–54). Jesus must have done other such miracles as well (cf. 21:25). BACK TO JOHN 6:2

STUDY NOTE FOR JOHN 6:3 Jesus went up on the mountain. This detail may be intended to suggest a comparison of Jesus and Moses, who went up on Mount Sinai (v. 14 note; see Matt. 5:1). BACK TO JOHN 6:3

STUDY NOTE FOR JOHN 6:5–15 The feeding of the five thousand. Jesus brings food to a multitude, as Moses did in the wilderness (Num. 11). This is one of the few miracles of Jesus that is recorded in all four Gospels (Matt. 14:13–21; Mark 6:32–44; Luke 9:10–17).

6:5 that these people may eat. Reminiscent of Num. 11:13, where Moses asks God a similar question. Unlike Moses, whose question originated in confusion and inadequacy, Jesus “himself knew what he would do” (v. 6). BACK TO JOHN 6:5

STUDY NOTE FOR JOHN 6:7 Two hundred denarii. In Jesus’ day, a denarius is about one day’s wage (Matt. 20:2), so Philip estimates that over seven months’ earnings will not be enough to feed the crowd. BACK TO JOHN 6:7

STUDY NOTE FOR JOHN 6:8 Andrew. As he had brought his brother, Simon Peter, to Jesus (1:40–42), Andrew has located a boy with a small lunch; but his faith, like Philip’s is daunted by the size of the crowd: “what are they for so many?” (v. 9). BACK TO JOHN 6:8

STUDY NOTE FOR JOHN 6:10 five thousand. The figure does not include women and children (Matt. 14:21; cf. 2 Kin. 4:42–44). BACK TO JOHN 6:10

STUDY NOTE FOR JOHN 6:14 the Prophet. That is, the Prophet like Moses (1:21; Deut. 18:15). BACK TO JOHN 6:14

STUDY NOTE FOR JOHN 6:15 to make him king. The kingship of the Messiah was to be spiritual, not political. While accepting the title “King of Israel” (1:49), Jesus refused the offer of Satan (Matt. 4:8, 9; Luke 4:5, 6) and the misguided efforts of the people. He insisted that His kingdom was not derived from “this world” nor advanced by military or political means (18:33–37). BACK TO JOHN 6:15

STUDY NOTE FOR JOHN 6:16–21 This miracle is recorded in Matt. 14:22–33 and in Mark 6:47–51. It should not be confused with the calming of the storm that arose as Jesus lay sleeping in the boat (Matt. 8:23–27; Mark 4:36–41; Luke 8:22–25). BACK TO JOHN 6:16

STUDY NOTE FOR JOHN 6:19 walking on the sea. Ps. 77:19 poetically portrays the Israelites’ departure from Egypt when the Lord’s way was “through the sea,” His path “through great waters,” though His footprints themselves were unseen by the Israelites and the Egyptians (see Is. 43:17). BACK TO JOHN 6:19

STUDY NOTE FOR JOHN 6:20 It is I. The Greek reads, emphatically, “I am,” perhaps an allusion to the Lord’s covenant name revealed to Moses at the burning bush (8:58, 59; see 4:26 note; Ex. 3:14). BACK TO JOHN 6:20

STUDY NOTE FOR JOHN 6:21 immediately. Some understand this to be an additional miracle; others take it to mean that after Jesus’ entrance into the boat, no further difficulties were encountered. BACK TO JOHN 6:21

STUDY NOTE FOR JOHN 6:26 not because you saw signs. Although they saw the miracle of the loaves and fishes, they did not recognize it as a sign identifying Jesus as the kind of Messiah that the Father had sent Him to be. It was merely as an opportunity for a meal to them. Their immediate reaction, acclaiming Him as the promised prophet and eager to embrace Him as a political-military king (vv. 14, 15), was short-lived, as Jesus knew it would be (2:23–25). BACK TO JOHN 6:26

STUDY NOTE FOR JOHN 6:27 Jesus points to the spiritual meaning of the miracle, which is to set God’s seal of approval on His ministry and to identify Him as the Son of Man, the promised Messiah, and His death as the Father’s provision of eternally life-giving bread from heaven (vv. 32–40, 48–51). BACK TO JOHN 6:27

STUDY NOTE FOR JOHN 6:29 work of God. The crowd asks how consistently they must keep God’s commandments in order to receive “the food that endures to eternal life.” Jesus says that the only “work” they can offer is to trust not in their own efforts but in Him, the One whom the Father has sent. BACK TO JOHN 6:29

STUDY NOTE FOR JOHN 6:31 They expected that the coming of the Messiah would be marked by a miracle as great as or greater than the giving of the manna in the desert, so they dismiss the multiplication of loaves and fish that filled their stomachs the day before. Their reference to manna as “bread from heaven” from Ps. 78:24 gives Jesus the opening to speak of Himself as the real and lasting nourishment sent down from heaven by the Father. BACK TO JOHN 6:31

STUDY NOTE FOR JOHN 6:32 the true bread from heaven. The word “true” has a special meaning. Jesus refers to what is everlasting, as opposed to something merely provisional and representative. The bread God provided through Moses (Ex. 16; Num. 11) was only material and temporary, not spiritual and eternal. See note at 4:24. BACK TO JOHN 6:32

STUDY NOTE FOR JOHN 6:33 he who comes down from heaven. This is Jesus Christ, whose incarnation is described as “coming down” (vv. 38, 41, 42, 50, 51, 58; 3:13, 31; Eph. 4:9, 10).

gives life to the world. Christ provides eternal life to those who are dead in trespasses and sins (5:24–26; Eph. 2:1). They are chosen not only from the Jews but from the whole world (4:42; cf. 11:51, 52). Jesus does not here teach that all human beings will be saved, but rather the universal relevance and appeal of His saving work, which benefits those from every nationality whom the Father has given to Him (v. 37; 10:27–29; 17:6; 3:16 note). BACK TO JOHN 6:33

STUDY NOTE FOR JOHN 6:34 give us this bread. They misinterpret Jesus’ statement by taking it on a purely physical level, as Nicodemus (3:4) and the Samaritan woman (4:15) did earlier. BACK TO JOHN 6:34

STUDY NOTE FOR JOHN 6:35 I am the bread of life. This is the first of seven such “I am” sayings in John’s gospel (8:12; 9:5; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5). The expression looks back to Ex. 3:14 and is an implicit claim to deity (4:26; 6:20; 8:58, 59, and notes). BACK TO JOHN 6:35

STUDY NOTE FOR JOHN 6:37 All that the Father gives me. God leads to faith all whom He plans to redeem. The redemption of the elect is certain, since it is secured by the sovereign purpose and invincible power of God Himself to draw them to the Son and secure them in His “hand” (10:27–30). The Son promises acceptance to anyone who truly believes. BACK TO JOHN 6:37

STUDY NOTE FOR JOHN 6:38 not to do my own will. The will of the Son and the will of the Father agree; there is no competition or disagreement. Jesus’ submission to the Father shows this agreement. BACK TO JOHN 6:38

STUDY NOTE FOR JOHN 6:39 lose nothing ... but raise. The Father’s will is more than that Jesus should make an offer to lost sinners. Jesus will at last raise up all who are given Him by the Father and lose not one from that group. The Son’s redemptive accomplishment and the Holy Spirit’s personal application are completely effective in securing the salvation of everyone chosen by the Father. God graciously preserves true believers, ensuring their final salvation. See theological note “Perseverance of the Saints” on p. 1994. BACK TO JOHN 6:39

STUDY NOTE FOR JOHN 6:40 everyone who looks on the Son and believes in him. God’s sovereignty in election, redemption, effectual calling, and regeneration does not render humans’ response to the gospel irrelevant. Rather, God’s initiating power makes our believing response possible by imparting life to the dead (1:11, 12; 5:24). However, those who reject the gospel are still held accountable for their unbelief and sin. BACK TO JOHN 6:40

STUDY NOTE FOR JOHN 6:41 the Jews grumbled about him. This response is similar to that of the Israelites in the wilderness who complained against Moses and Aaron (Ex. 16:7; 17:3; Num. 11:1). The grumblers believe that Jesus’ origins are merely earthly and human (v. 42).

came down from heaven. Jesus’ origin establishes His identity as Messiah and Son of God (vv. 29, 33, 38; 1:1, 2, 14, 18, 45, 46; 3:2, 13, 17, 31; 5:36–38). Those confronted with this revelation must respond either in belief or in rejection. There is no middle ground. BACK TO JOHN 6:41

STUDY NOTE FOR JOHN 6:44 unless the Father who sent me draws him. Due to the corruption that human beings inherit by virtue of original sin (Rom. 5:12–21), all people (except Jesus, who was not born in Adam) are born with a moral inability to receive the gospel by faith. This inability must be overcome by the Holy Spirit in His work of regeneration. Since the fall, human beings born in Adam are inclined against the things of God, and they will not and cannot place saving faith in the gospel message unless the Lord first changes their hearts. God must give fallen people the ability to believe, and He does that only for His elect. BACK TO JOHN 6:44

STUDY NOTE FOR JOHN 6:45 they will all be taught by God. In its original context, Is. 54:13 is a promise of final redemption. Jesus indicates in the next sentence that those who participate in this redemption are those who come to Him, thereby identifying Himself as the one in whom that final redemption comes.

Everyone who has heard ... comes to me. Whoever desires to come may come, and they come because they have “learned from the Father,” who draws them (v. 44). BACK TO JOHN 6:45

STUDY NOTE FOR JOHN 6:46 not that anyone has seen the Father. As announced in the gospel’s prologue, although no human has seen God, the Word made flesh, who is “the only (begotten) God ... at the Father’s side,” has revealed Him (1:18). BACK TO JOHN 6:46

STUDY NOTE FOR JOHN 6:51–58 Jesus’ hearers continue to misunderstand His statements, taking them on a purely physical level (cf. v. 34). Understood literally, what Jesus says is highly objectionable since it would involve cannibalism and a use of blood that is strictly forbidden in the law (Gen. 9:4; Lev. 7:26, 27; 17:10–14; Deut. 12:23, 24). Jesus uses the language of eating and drinking to illustrate the intimacy of the union between Christ and the believer. This spiritual union, by which Christ imparts new life to the believer, is portrayed later in the gospel as the union of a vine and its branches (15:1–8). It is sometimes called the “mystical union,” and is a recurrent topic in Paul’s letters (Gal. 2:20; Eph. 1:3–14).

Though some see here a reference to the Lord’s Supper, a mention of that sacrament at this point would have been incomprehensible to Jesus’ listeners. This passage is best understood against the backdrop of Passover and its symbolism, as pointing to the spiritual reality the Lord’s Supper also signifies—union with Christ and all the benefits of salvation received through Him.

6:51 the living bread. See note on v. 32.

the world. See note on 4:42.

my flesh. By identifying His “flesh” as the heavenly bread that imparts eternal life and going on to speak of drinking His “blood” (vv. 53–56), Jesus implies that His sacrificial death (like those of the Passover lambs at the exodus) spares others from death and gives them life. BACK TO JOHN 6:51

STUDY NOTE FOR JOHN 6:53 unless you eat ... and drink. Apart from personal union with the Savior through faith, there is no salvation. Jesus has already made clear that “feeding” on Him as the bread of life entails “coming to” Him and believing in Him (v. 35). See theological note “The Lord’s Supper” on p. 2032. BACK TO JOHN 6:53

STUDY NOTE FOR JOHN 6:60 many of his disciples. These disciples take offense at Jesus’ words, refuse to listen to Jesus’ explanation, and are unwilling to accept the message of salvation by grace, through the bloody sacrifice of His life. BACK TO JOHN 6:60

STUDY NOTE FOR JOHN 6:61, 64, 70. Three examples of Jesus’ divine knowledge “in himself” of the thoughts in others’ minds and allegiances of others’ hearts (cf. 2:24, 25). BACK TO JOHN 6:61

STUDY NOTE FOR JOHN 6:62 see the Son of Man ascending. Like “lifted up” (3:14 note), “ascend” here probably refers to the events beginning with Christ’s being “lifted up” on the cross and climaxing in His exaltation at the right hand of the Father. If many of His disciples grumble at the hard sayings of vv. 53–58, what will their response be to the scandal of the crucifixion? See theological note “The Ascension of Christ” on p. 1842.

where he was before. A reference to the eternal preexistence of the living Word (1:1–3; 17:5). BACK TO JOHN 6:62

STUDY NOTE FOR JOHN 6:63 the Spirit who gives life; the flesh is no help at all. This makes it plain that a merely physical understanding of Jesus’ words is utterly mistaken. Note the close cooperation of the Father (vv. 37–40, 44–46, 57, 65), the Son, and the Holy Spirit (v. 63) shown in this passage. BACK TO JOHN 6:63

STUDY NOTE FOR JOHN 6:65 no one can come to me unless. It is impossible for anyone to come to Christ without the enabling call of God (vv. 44, 45). The sinner’s moral inability to choose Christ must be overcome by the gracious and sovereign power of the Spirit (3:5–21); and when the Spirit acts to overcome this inability, everyone whom the Spirit draws to the Son will come to Him in faith (6:37–40). BACK TO JOHN 6:65

STUDY NOTE FOR JOHN 6:66–71 A crucial turning point in this gospel. Many disciples, together with the crowds, reject Christ in unbelief, while His remaining disciples (as exemplified by Peter’s confession) deepen their faith in Him. BACK TO JOHN 6:66

STUDY NOTE FOR JOHN 6:67 Do you ... go away. Jesus’ question elicits the firm confession of Peter as the spokesman for the Twelve. A parallel situation is found in Matt. 16:13–20; Mark 8:27–29; Luke 9:18–20. BACK TO JOHN 6:67

STUDY NOTE FOR JOHN 6:68 the words of eternal life. Jesus’ words are bound up with the life-giving power of God’s Spirit (v. 63; 3:3–6). By giving His apostles the Father’s name and word, Jesus imparts eternal life, the knowledge of “the only true God and Jesus Christ whom you have sent” (17:3, 6, 7). This impartation of eternal life is the beginning fulfillment of Daniel’s prophecy about the final resurrection (Dan. 12:2), which has commenced spiritually and will be completed at the very end of the age in physical resurrection. BACK TO JOHN 6:68

STUDY NOTE FOR JOHN 6:69 the Holy One of God. Elsewhere, this title for Jesus appears on the lips of those possessed by demons (Mark 1:24; Luke 4:34), but it is true nonetheless (Luke 1:35). Because of Jesus’ utter purity and consecration to God, death could not hold Him (Acts 2:25–28) and He stands forever in God’s presence as His people’s faithful high priest (Heb. 7:26–28). BACK TO JOHN 6:69

STUDY NOTES FOR JOHN 7

STUDY NOTE FOR JOHN 7:2 Feast of Booths. The longest festival of the Jewish year (lasting seven days), this feast was held in early autumn, following the Jewish New Year and the Day of Atonement (Yom Kippur; cf. Lev. 23; Deut. 16). It was a celebration of God’s gracious provision for the Israelites in the wilderness and the completion of the year’s harvest. There was a ceremonial water-drawing (commemorating the provision of water in the wilderness, Num. 20:2–13) and a lamp-lighting ritual. The first of these ceremonies provides the setting for Jesus’ proclamation in vv. 37, 38, while the second is the setting for His statement in 8:12. BACK TO JOHN 7:2

STUDY NOTE FOR JOHN 7:3, 5, 10 his brothers. See 2:12; cf. Matt. 12:46. Some of Jesus’ brothers later come to believe in Him (Acts 1:14). BACK TO JOHN 7:3, 5, 10

STUDY NOTE FOR JOHN 7:4 no one works in secret. The unbelief of Jesus’ brothers shows itself, ironically, in their quest for publicity. But He often urges silence on those whom He heals, as the Lord’s servant who brings justice and hope quietly and gently (Matt. 12:15–21, citing Is. 42:1–3). BACK TO JOHN 7:4

STUDY NOTE FOR JOHN 7:6 My time. See vv. 8, 30; 2:4; 8:20; 12:23; 13:1; 17:1; Matt. 26:18; Mark 14:41. Such passages show the concern of Jesus to conform to His Father’s schedule. BACK TO JOHN 7:6

STUDY NOTE FOR JOHN 7:7 The world. Humanity in its opposition to God and His purpose (15:8).

evil. Evildoers resent being unmasked by the good (3:19, 20). BACK TO JOHN 7:7

STUDY NOTE FOR JOHN 7:8 I am not going up to this feast. Jesus does indeed later go to the feast. His brothers have asked Him to present Himself openly to the crowds. But Jesus asserts that He is “not” yet ready to appear in such a public way (v. 10). BACK TO JOHN 7:8

STUDY NOTE FOR JOHN 7:13 for fear of the Jews. This is not a reference to all those who are natural descendants of Abraham. Rather, in this gospel the term often refers specifically to Jewish officials who are hostile toward Jesus (see 9:22). BACK TO JOHN 7:13

STUDY NOTE FOR JOHN 7:15 has never studied. Jesus was not known to have been taught by any rabbi, yet His knowledge and wisdom astounded those who heard Him (3:2; cf. Matt. 7:28; Luke 2:47). BACK TO JOHN 7:15

STUDY NOTE FOR JOHN 7:16 his who sent me. Jesus indicates the source of His teaching. His message is not original to Him but comes from His Father. BACK TO JOHN 7:16

STUDY NOTE FOR JOHN 7:17 will know. A true perception of the divine nature of Christ’s teaching is granted to those who earnestly desire to do God’s will (Ps. 25:14). BACK TO JOHN 7:17

STUDY NOTE FOR JOHN 7:18 on his own authority. A contrast is established between self-seeking messengers and Jesus, whose guiding principle is to be true to His mission (12:49). See 1:14, 17; 14:6; 18:37; 2 Cor. 11:10; Rev. 3:7, 14; 19:11—passages where Christ and His message are identified with truth. This is also said of God the Father (7:28; 8:26; 17:3; Ps. 31:5; Is. 65:16; Rom. 3:4; 1 Thess. 1:9; 1 John 5:20; Rev. 6:10; 15:3; 16:7) and of the Holy Spirit (14:17; 15:26; 16:13; 1 John 4:6; 5:6). The same applies to the Scripture and Apostolic preaching (17:17; Ps. 119:30, 43, 138, 142, 151, 160; Eph. 1:13; Col. 1:5; 2 Tim. 2:15; James 1:18). This is in sharp contrast with Satan who is “a liar” (8:44). BACK TO JOHN 7:18

STUDY NOTE FOR JOHN 7:19 Moses ... the law. The blessing of having received the law as the revelation of God’s will (1:16, 17 and notes; cf. Ps. 103:7; Rom. 3:2; 9:4) becomes a bane through disobedience (Rom. 2:17–24; 7:7–12). BACK TO JOHN 7:19

STUDY NOTE FOR JOHN 7:20 have a demon. Compare 8:48–52; 10:19, 20; Matt. 12:24.

Who is seeking to kill you? Because Jesus challenged revered tradition and the authority of the entrenched religious establishment, secret conspiracies to destroy Him arose early in His ministry (Mark 3:6). His claims to be equal with God further inflamed His enemies’ opposition (8:57–59; 10:30–39). BACK TO JOHN 7:20

STUDY NOTE FOR JOHN 7:21 I did one work. Jesus refers to the one work He has done in their region, the healing of the lame man (5:1–15). BACK TO JOHN 7:21

STUDY NOTE FOR JOHN 7:22 circumcision. Circumcision is prescribed in the law of Moses (Lev. 12:3), but it was previously instituted by God in the days of Abraham (Gen. 17:10–14). The regulation that it had to be performed on the eighth day after birth was commonly regarded as taking precedence over the law of rest on the Sabbath. BACK TO JOHN 7:22

STUDY NOTE FOR JOHN 7:23 whole body well. Jesus calls attention to the inconsistency of His accusers. There were a number of activities permitted on the Sabbath, including circumcision (which entailed harm and pain to the infant receiving it). He compares these activities with the work of healing, implying that restoration to physical wholeness is all the more appropriately a “work” befitting the Sabbath. BACK TO JOHN 7:23

STUDY NOTE FOR JOHN 7:27 we know where this man comes from. The people know that Jesus was from Galilee (vv. 41, 52), and this seems to conflict with the prevailing view in that era that the Messiah comes from Bethlehem (v. 42; Matt. 2:5, 6) or that His origin would be unknown (see 6:42). In response, Jesus points to His divine origin rather than an earthly location. In failing to acknowledge His divine mission they show their ignorance of God’s plan, in spite of the miracles, which are proof of God’s endorsement (v. 31). BACK TO JOHN 7:27

STUDY NOTE FOR JOHN 7:30 they were seeking to arrest him. The plots against Christ’s life cannot succeed until God’s own time has come (10:39; Luke 4:29, 30). BACK TO JOHN 7:30

STUDY NOTE FOR JOHN 7:34 You will seek me and you will not find me. This is not in contradiction with Matt. 7:7. There Jesus is speaking about a thirst for God (cf. v. 37) that only the Holy Spirit creates in someone; but here He is referring to an effort to find Him geographically, which would be futile since He would be in heaven (as the search for Elijah after his ascent to heaven had proved futile, 2 Kin. 2:16–18). Note the contrast between unbelievers (v. 34) and believers (14:3). BACK TO JOHN 7:34

STUDY NOTE FOR JOHN 7:35 Where does this man intend to go. The Jews are puzzled as to Christ’s origin and so they cannot understand His destination, which is heaven. They understand His destination merely in geographical terms, as a reference to the dispersion of Jewish exiles outside the Promised Land among the Greeks. They are not pleased at the thought that He will exercise His ministry among the Greeks, heathens whom they despise and suspect of subverting the devotion of Jews living among them, far from Jerusalem and its temple. BACK TO JOHN 7:35

STUDY NOTE FOR JOHN 7:37, 38 At the climax of the feast, Jesus dramatically repeats the message He gave to the Samaritan woman (4:10–14), making clear that coming to Him means believing in Him. The feast concludes with a ceremonial procession in which vessels full of water are carried to be poured out in the temple courts, commemorating God’s quenching Israel’s thirst in the wilderness with water from the rock (Exod. 17:1–7; Num. 20:2–13). BACK TO JOHN 7:37, 38

7:38 as the Scripture has said. What follows is not an exact quotation from the OT, but there are several OT passages that connect water with the end-time gift of the Spirit (e.g., Is. 44:3; Ezek. 36:25–27) and the blessings of the present (messianic) age (e.g., Is. 12:3; 58:11). Jesus fulfills the meaning of the Feast of Booths (v. 2 note).

rivers. This implies great abundance, benefiting not only believers, but also those around them. BACK TO JOHN 7:38

STUDY NOTE FOR JOHN 7:39 the Spirit had not been given. Jesus is referring to the blessing of Pentecost. Of course, the Holy Spirit was present during the OT period, but at Pentecost He entered into a more intimate relationship with believers (14:17; 1 Cor. 6:19) and distributed His gifts for service more widely (1 Cor. 12:4–13) and more fully. This is the Messiah’s gift to His people: He baptizes with the Spirit (Matt. 3:11; Mark 1:8; Luke 3:16), but this blessing in its full measure and glory will have to await the ascension of Christ, who, having returned to the Father, pours out the Spirit from heaven upon His people (16:7; cf. Acts 2:33; Eph. 4:8). The “Spirit” here is identified with the “living water” that comes from the temple. BACK TO JOHN 7:39

STUDY NOTE FOR JOHN 7:40 the Prophet. A reference to Deut. 18:15 (see 1:21; 6:14). It is interesting to observe the testimony of those outside the group of disciples who were capable of acknowledging, at least in part, Jesus’ identity. Some understood that Jesus could be “the Prophet” promised by Moses. Recognizing that His miracles are worthy of the Messiah they have expected (v. 31), others call Him “the Christ” (v. 41), and even the temple soldiers sent to arrest Jesus testify that no one has ever spoken like Him (v. 46). BACK TO JOHN 7:40

STUDY NOTE FOR JOHN 7:41–43 Dispute over the identity of Jesus continues to focus on His origin (cf. vv. 25–36 and notes). The people’s questioning remains trapped within the limits of this world (3:1–15; 4:1–26). BACK TO JOHN 7:41

STUDY NOTE FOR JOHN 7:45–52 The strong prejudice of the chief priests and Pharisees is apparent in their condemnation of the temple guards (vv. 47, 48), of the crowd (v. 49), and even of Nicodemus, one of their number (v. 52). BACK TO JOHN 7:45

STUDY NOTE FOR JOHN 7:51 Does our law judge. Nicodemus’ first conversation with Jesus seems to have set him on a course that would lead to public identification as His disciple (19:39), but here he merely raises the legal point that Moses required Israel’s judges to be unbiased, giving a hearing both to accusers and to those accused (Deut. 1:16, 17; 19:15–21). BACK TO JOHN 7:51

STUDY NOTE FOR JOHN 7:52 First-century Galilee was held in contempt by the Sanhedrin as a mixed-race region where the law was not zealously observed. BACK TO JOHN 7:52

7:53–8:11 These verses are not present in some Greek manuscripts, and in others they appear at different locations, such as after 7:36 or elsewhere in John, or even in Luke. This diversity makes it uncertain that this incident with the adulterous woman and her accusers appeared at this or any point in John’s original document, but its presentation of Jesus is consistent with the rest of the Gospels and it may preserve an authentic tradition of an event in Jesus’ life.

STUDY NOTES FOR JOHN 8

STUDY NOTE FOR JOHN 8:5 the Law. The punishment prescribed by the Mosaic law for adultery is death (Lev. 20:10; Deut. 22:22). Stoning is not specified, except in one case (Deut. 22:24). BACK TO JOHN 8:5

STUDY NOTE FOR JOHN 8:6 to test him. If Jesus were to tell them to carry out the stoning, He would violate the Roman law by which the Romans have reserved to themselves the execution of the death penalty in occupied lands (18:31). If Jesus were to tell them to release the woman, He would appear to condone adultery and violate the law of Moses.

wrote. This is the only passage where Jesus is said to write. Nothing is said about what He wrote. BACK TO JOHN 8:6

STUDY NOTE FOR JOHN 8:7 Jesus’ challenge showed the accusers to be disqualified as judges. Their purpose is not to enforce Moses’ law but to entrap Jesus, and they are using this woman as a pawn to achieve their wicked design. Their disappearance “one by one” implies that their consciences are pricked as they recognize that they have no standing before God to carry out the woman’s execution. BACK TO JOHN 8:7

STUDY NOTE FOR JOHN 8:11 condemn. This is a legal term referring to the sentence of a court. Jesus indicates that no such lawful procedures have been followed and therefore there is no basis for the capital punishment proposed. Jesus admonishes the woman not to go on sinning. BACK TO JOHN 8:11

STUDY NOTE FOR JOHN 8:12 I am the light of the world. If 7:53–8:11 was not in John’s original manuscript, Jesus spoke these words on the last day of the Feast of Booths. Even if His announcement came after the feast itself, it evoked imagery associated with the feast since, in Jesus’ time, candles were used as part of the celebration of the Feast of Booths, commemorating the pillar of fire that provided light and guidance to Israel in the wilderness (Ex. 13:21). Jesus is the light to which the pillar of fire as a type pointed. Since God is light (1 John 1:5), Jesus’ words amount to a claim of deity. Again, “I am” points back to Ex. 3:14 (6:35 note). BACK TO JOHN 8:12

STUDY NOTE FOR JOHN 8:13 your testimony is not true. This discussion, which runs through v. 19, pivots on the question of valid testimony. The Pharisees say that Jesus’ testimony is not legally acceptable because it lacks corroboration (Deut. 17:6; 19:15). BACK TO JOHN 8:13

STUDY NOTE FOR JOHN 8:14 I know where I came from. Since Jesus knows where He “came from” (heaven), He knows that His testimony is valid and true. Jesus’ origin is again the point of conflict (7:41–43, 52 and notes). BACK TO JOHN 8:14

STUDY NOTE FOR JOHN 8:15 I judge no one. This statement seems to deny vv. 16 and 26, as well as 5:22, 27, 39. Since the purpose of Christ’s first coming is not to condemn but to save (3:17), perhaps Jesus means that His present mission is not to judge. Probably, however, He is denying that His judgment is like that of His opponents, based on criteria of “the flesh,” by appearance (7:24) and according to the sinful standards of the world, rather than in truth (see 2 Cor. 5:16). Jesus’ judgment deals with reality because it is aligned to that of His Father, as He goes on to say. BACK TO JOHN 8:15

STUDY NOTE FOR JOHN 8:16 not I alone. Since the Father is His substantiating witness (v. 18), Christ’s testimony is legally acceptable. In any case, one who has the witness of God needs nothing more. Jesus’ miraculous works are the visible testimony that God bears to the Savior’s authenticity (5:36). BACK TO JOHN 8:16

STUDY NOTE FOR JOHN 8:19 The Pharisees have misunderstood Jesus’ claim as a reference to His physical father, and they may have been eager to challenge Him as a child allegedly born out of wedlock. In speaking of His Father, however, Jesus is not talking about Joseph but about God (v. 27). Knowledge of the Father comes through the Son (1:18; 14:9; cf. Matt. 11:27; 1 John 5:20). The Pharisees’ blindness to Jesus shows that their technical knowledge of the law does not give them saving knowledge of God. BACK TO JOHN 8:19

STUDY NOTE FOR JOHN 8:21 I am going away. Jesus speaks of His death, resurrection, and ascension.

die in your sin. Jesus clearly states the two destinies of humanity. Not all will be saved; some cannot go where Jesus is going. The only way of salvation is to believe in Christ (v. 24; 3:16, 18). BACK TO JOHN 8:21

STUDY NOTE FOR JOHN 8:24, 28 I am he. Here Jesus applies OT language for Yahweh (“I am”) to Himself (Ex. 3:14; Is. 43:10), an identification that becomes unambiguous in v. 58. BACK TO JOHN 8:24

8:28 lifted up. In this gospel, Jesus’ death by crucifixion is presented as the first step of His exaltation via resurrection and ascension. See note at 3:14. BACK TO JOHN 8:28

STUDY NOTE FOR JOHN 8:30 believed in him. From what is said later (vv. 33, 37, 39), it is apparent that their profession is superficial. True believers are those who abide in His Word (v. 31). Perseverance distinguishes those who are truly born of God (15:2, 6; 1 John 2:19; cf. Acts 8:13, 19–23). BACK TO JOHN 8:30

STUDY NOTE FOR JOHN 8:32 you will know the truth. Holding to the teaching of Christ, who is the truth (14:6), leads one to the truth that sets a person free from slavery to sin. Salvation is not obtained by mere intellectual knowledge as the Gnostics imagined, but by a vital relationship with Jesus Christ and a commitment to the truth He has revealed (18:37). BACK TO JOHN 8:32

STUDY NOTE FOR JOHN 8:33 We ... have never been enslaved. The Jews had been enslaved in Egypt and later were ruled by the Philistines, the Assyrians, and others. Since they can hardly deny this, they are probably saying that they have been a nation under God since the exodus, no matter what else had happened to them. It is also possible that they are speaking about the time of the Romans, when they have certain liberties, including official recognition as a religion. BACK TO JOHN 8:33

STUDY NOTE FOR JOHN 8:34 everyone who practices sin is a slave. Jesus describes the gravity of sin and the predicament of humanity under sin. His hearers did not understand the freedom He offered them as they did not understand the bondage they were in. See theological note “Free Will” on p. 1293. BACK TO JOHN 8:34

STUDY NOTE FOR JOHN 8:36 if the Son sets you free. Regeneration (the new birth) is the work of the Holy Spirit (3:3–8), accomplished on the basis of Christ’s death and resurrection on our behalf (3:14–16).

free indeed. Jesus is not speaking of political freedom, nor merely a freedom by which we are relieved from physical bondage. True freedom is serving God, fulfilling the purposes of those specially created in God’s image. Sin deprives us of this fulfillment because sin clouds our minds, degrades our feelings, and enslaves our wills. This bondage to sin is what the Reformers called “total depravity”; its only remedy is the grace of God in spiritual rebirth (3:3). BACK TO JOHN 8:36

STUDY NOTE FOR JOHN 8:37 offspring of Abraham. God is interested in spiritual descent rather than physical ancestry. It does not matter how good a person’s ancestors have been if he or she is walking in the path of disobedience (Ezek. 18). Likewise, it does not matter how bad a person’s ancestors have been if that person is renewed by God’s Spirit and walks in the way of faith (Rom. 4:9–12; Gal 3:29; 4:21–31). BACK TO JOHN 8:37

STUDY NOTE FOR JOHN 8:40 This is not what Abraham did. Abraham was obedient to God’s direction even when it was painful for him. Jesus’ audience claimed to be Abraham’s descendants, but Jesus shows they are not like their ancestor in the essential matter of obedience. True sonship is not defined by biology but by obedience. BACK TO JOHN 8:40

STUDY NOTE FOR JOHN 8:41 born of sexual immorality. This may well be a sarcastic suggestion that Jesus was illegitimate.

Father ... God. First-century Jews seldom addressed God as “Father,” although the OT characterized God’s relationship to Israel in this way (Exod. 4:22; Is. 1:2; Mal. 2:10). The fatherhood of God is a leading feature of Christ’s teaching. God is the Father of those who are saved and received into God’s household by adoption. God is the Father of the Son in a unique sense (1:14 note; 3:16; 20:17). BACK TO JOHN 8:41

STUDY NOTE FOR JOHN 8:42 you would love me. The unity between Father and Son is so profound that no one can belong to the Father and reject the Son. Again Jesus’ origin is a point of contention (7:41–43 note). BACK TO JOHN 8:42

STUDY NOTE FOR JOHN 8:44 You are of your father the devil. The relation of truth and righteousness has been prominent in this gospel. People love darkness (error) rather than light (truth) because their deeds are evil (3:19). A frightful contrast is apparent here; there are just two options: God or Satan. By God’s grace, Abraham (vv. 39–41) walked in the way of faith and obedience. Those who reject Jesus are doing the opposite.

your will. Sinners desire to do what is evil. Only a supernatural act of grace can redirect a person’s will to desire the good.

He was a murderer ... a liar. Among all the sins that could be mentioned as characteristic of Satan, murder and lying are singled out: lying because it is the direct opposite of “truth,” the central emphasis of this section (vv. 32–47); and murder because Jesus’ opponents desire to kill Jesus (v. 40). At the original temptation, Satan’s contradiction of God’s prohibition and its threat violated truth and brought death (Gen. 3:4, 5). Satan contrasts sharply with Jesus who is “the truth, and the life” (14:6) and the giver of life (10:10, 28). BACK TO JOHN 8:44

STUDY NOTE FOR JOHN 8:46 Which one of you convicts me of sin. No one can convict Jesus of sin or prove any charge against Him. Jesus is free of all sin (2 Cor. 5:21), “holy, innocent, unstained, separated from sinners” (Heb. 7:26), doing always what pleases the Father (v. 29). BACK TO JOHN 8:46

STUDY NOTE FOR JOHN 8:47 you do not hear. Sin paralyzes our spiritual senses. Only an act of God’s grace enables a sinner to hear His voice (cf. v. 43; 10:3, 4, 16, 27). BACK TO JOHN 8:47

STUDY NOTE FOR JOHN 8:48 a Samaritan. A term of insult, possibly implying that Jesus was born out of wedlock (v. 41 note). On the contempt that Jews felt for Samaritans, see 4:1–42 note.

have a demon. When cornered by the truth, Jesus’ enemies turn to blasphemy (Matt. 12:24, 31). BACK TO JOHN 8:48

STUDY NOTE FOR JOHN 8:49 I do not have a demon. Jesus’ conduct, in honoring the Father and not seeking self-glory, is the opposite of what a demon-possessed person would do. Jesus is not afraid to refer the matter to God’s judgment (cf. 17:4). BACK TO JOHN 8:49

STUDY NOTE FOR JOHN 8:51 if anyone keeps my word, he will never see death. Death, as eternal separation from fellowship with God, is the judicial punishment for sin (Rom. 6:23). Since Jesus died as the substitute for His people, those who belong to Him are freed from the penalty of sin because Christ endured it for them.

never. In extending the promise beyond this life, Jesus lays claim to a divine prerogative. The Jews understand the statement as promising avoidance of physical death (v. 52). Earlier statements have made clear what Jesus means in John 8 (cf. 5:24–29). Jesus will comfort the grieving Martha with the assurance that believers, though they experience physical death, nevertheless live and “never die” (11:25, 26). BACK TO JOHN 8:51

STUDY NOTE FOR JOHN 8:53 Are you greater than our father Abraham. Abraham and the prophets, great as they were in the history of redemption, could not avoid or dispel death. Only Christ has triumphed over the grave. BACK TO JOHN 8:53

STUDY NOTE FOR JOHN 8:54 my glory. In the days of His earthly ministry, Jesus did not seek honor even though it belonged to Him as the Son of God. Christ’s glory was visible to those who had eyes to see it (1:14). As He approached His departure from the earth through death, resurrection, and ascension, He asked the Father to restore the visible display of His divine majesty that had been His before creation and His incarnation (17:5; cf. 1 Tim. 3:16). Jesus’ glory will be seen fully and by all at His Second Coming (Matt. 24:30; 2 Thess. 1:9, 10). BACK TO JOHN 8:54

STUDY NOTE FOR JOHN 8:56 Abraham ... saw it and was glad. Abraham saw Christ’s day as he embraced in faith many promises given to him by God, promises that demanded the coming of Christ to be fulfilled. Since the context of the discussion has been Satan as a murderer and Jesus as one whose death delivers from death, it may have special reference to God’s providing the ram as a substitute when Abraham was prepared to sacrifice Isaac. This statement shows clearly that even in OT times, believers were saved through faith in Christ, who was presented to them in the shadows and types given by God to reveal His redemptive plan (cf. Acts 4:12; Heb. 10:1–18). BACK TO JOHN 8:56

STUDY NOTE FOR JOHN 8:57 fifty years old. Jesus is closer to age thirty when this statement is made (Luke 3:23). BACK TO JOHN 8:57

STUDY NOTE FOR JOHN 8:58 before Abraham was, I am. This is a clear reference to Jesus’ eternal preexistence. Since this is an attribute of God alone, this text is a forceful statement of Jesus’ deity. The present tense of the verb suggests the eternal present of God’s eternity. “I am” is also reminiscent of God’s name in Ex. 3:14 (vv. 24, 28 note). See theological note “The Deity of Christ” on p. 1851. BACK TO JOHN 8:58

STUDY NOTE FOR JOHN 8:59 they picked up stones. The Jews clearly recognize that Jesus is claiming to be God but they will not accept His claim, viewing it as blasphemy, for which stoning is required in the law (Lev. 24:16; cf. John 10:31; Matt. 26:65). BACK TO JOHN 8:59

STUDY NOTES FOR JOHN 9

STUDY NOTE FOR JOHN 9:2 who sinned. Many first-century Jews believed, as did Job’s friends, that every temporal misfortune was God’s punishment for some specific sin. With a congenital affliction, the explanation could be that the sin had been committed in the womb, or by the parents, whose sinful act victimized their child. In this instance, Jesus dismisses these as improper explanations (v. 3), but this is not to say that certain trials are not the God-ordained chastisement for certain sins (e.g., the life of David after his adultery and murder, including the death of his newborn son [2 Sam. 12–21]). Neither does Jesus here dismiss the biblical doctrine of original sin (Rom. 5:12–21), which teaches that all suffering is ultimately the consequence of our corporate sin and rebellion in Adam. But it is unwise and uncharitable to judge that the sufferings of others are specifically punitive (Matt. 7:1) or to assume a direct correlation between individuals’ suffering and their degree of guilt (Luke 13:1–5). The question put to Jesus presents a false dilemma. Only two possibilities are given as reasons for the man’s affliction—his own sin or the sin of his parents. Jesus offers a third option (v. 3). BACK TO JOHN 9:2

STUDY NOTE FOR JOHN 9:3 that the works of God might be displayed. Some of our sufferings, like the trials of Job, are for God’s glory, through our resulting refinement (1 Pet. 1:6, 7), through His grace sustaining us in our distress (2 Cor. 12:9–11), or through a spectacular healing, as in the present case. God’s purpose is not always presently known to us, but we have God’s assurance that His purpose is good (Rom. 8:28). BACK TO JOHN 9:3

STUDY NOTE FOR JOHN 9:6 he spit on the ground. In Mark 8:23–25, Jesus also used saliva in the course of a healing. It is not a medical agent, but provides an opportunity for the man to show his faith by obeying Jesus’ command (v. 7). BACK TO JOHN 9:6

STUDY NOTE FOR JOHN 9:7 wash. Washing not only expresses the man’s faith and completes his physical healing, but it also symbolizes spiritual cleansing (13:5–11).

which means Sent. John explains the meaning of the pool’s name to help readers who do not know Hebrew to see the connection between this water and Jesus, the one “sent” by the Father (v. 4). BACK TO JOHN 9:7

STUDY NOTE FOR JOHN 9:9 he is like him. The miracle is so amazing that onlookers could not believe it is the same man. BACK TO JOHN 9:9

STUDY NOTE FOR JOHN 9:12 I do not know. As the story develops, the healed man moves forward in the path of faith. Here, he does not know where Jesus is; later he asserts that Jesus is a prophet (v. 17); later still he raises doubts about the accusation that Jesus is a sinner (v. 25); and finally, after meeting Jesus again, he acknowledges that Jesus is the Son of God and worships Him (vv. 35–38). These steps of faith illustrate what the author of the gospel wants his readers to do as well (20:31). BACK TO JOHN 9:12

STUDY NOTE FOR JOHN 9:16 Sabbath. Instead of being grateful for this supernatural work of God’s grace, the Pharisees begin to haggle about the observance of the Sabbath. Their concern is specifically about their traditional interpretation of what the fourth commandment requires. Not one of the actions involved (spitting, applying mud, going as far as Siloam, washing one’s face, healing a blind man) is forbidden by the law. Rather than question their own understanding of the law, they reject Jesus and His ministry. Obstinate unbelief has blinded them spiritually, despite their clear physical eyesight (v. 39). BACK TO JOHN 9:16

STUDY NOTE FOR JOHN 9:18–23 An inquiry with the blind man’s parents establishes the reality of his blindness and the cure. BACK TO JOHN 9:18

STUDY NOTE FOR JOHN 9:22 they feared the Jews. Again “the Jews” refers to Judaism’s official hierarchy in Jerusalem, whose entrenched opposition to Jesus intimidates others into silence or evasive responses (7:13). BACK TO JOHN 9:22

STUDY NOTE FOR JOHN 9:24–34 A second investigation with the healed man brings no new facts to light, but the investigators’ position is hardened. The Pharisees call Jesus a “sinner” (v. 24) whose origin is unknown (v. 29), and they excommunicate the man whose replies only irritate them (vv. 27, 30). The man’s replies are to the point: the man born blind has been healed, and “God does not listen to sinners” (v. 31). His interrogators claim to be ignorant of where Jesus has come from (vv. 29, 30), though they have denied that He has come from God (v.16). BACK TO JOHN 9:24

STUDY NOTE FOR JOHN 9:32 Never since the world began. The man is correct—there is no previous record in biblical history of the granting of sight to one born blind. BACK TO JOHN 9:32

STUDY NOTE FOR JOHN 9:34 cast him out. The excommunication from Israel’s worshiping community that his parents feared (v. 22) is imposed on the once-blind man himself. This is done in retribution for his clear-sighted perception and confession that God listened to Jesus (v. 31), a fact supported by Jesus’ power to grant sight to a man born blind. BACK TO JOHN 9:34

STUDY NOTE FOR JOHN 9:35–38 In this second encounter with Jesus, the healed man’s faith moves from a general confidence in Jesus’ godly mission to a joyful acceptance of Him as the Messiah, worthy to be worshiped. BACK TO JOHN 9:35

STUDY NOTE FOR JOHN 9:39–41 In this epilogue, Jesus brings to light the impact of His coming: those who falsely imagine they have special insight into the things of God become blind opponents of God’s ways, and those who seem less informed are able to see when the Spirit of God opens their eyes and leads them to faith. When people are spiritually blind though physically sighted, the truth that their eyes take in is not perceived by their hearts (12:37–40, citing Is. 6:10; cf. Is. 42:18–20).

9:39 For judgment I came. The first coming of Christ did not bring in the last judgment (3:17; 12:47), but He confronted people with the obligation to decide for or against Him (Matt. 12:30; Luke 11:23). Until the second coming of Christ, this is still the age of redemption during which the blind are made to see and those dead in trespasses and sins are raised to newness of life (Eph. 2:4). BACK TO JOHN 9:39

STUDY NOTE FOR JOHN 9:41 We see. The opponents lack the elementary humility of acknowledging that they are sinners. BACK TO JOHN 9:41

STUDY NOTES FOR JOHN 10

STUDY NOTE FOR JOHN 10:1–42 This chapter is divided into three sections: the good shepherd discourse (vv. 1–21), the discourse with the Jews at the Feast of Dedication (vv. 22–38), and a closing section (vv. 39–42). The chapter is unified by the themes that Christ is the Lord, Israel’s shepherd; that He is one with the Father; and that His saving activity absolutely secures the protection of those who are His.

10:1 For God as the shepherd of His people, see Gen. 48:15; 49:24; Pss. 23:1; 28:9; 78:52; 80:1; Is. 40:11; Jer. 31:10; Ezek. 34:11–16. A prophecy in Zech. 13:7 concerning “the shepherd” of Israel was applied by Jesus to Himself (Matt. 26:31). Jesus here presents His ministry as the work of a shepherd. In other parts of the NT, Jesus is referred to as the “great shepherd” (Heb. 13:20) and “the chief Shepherd” (1 Pet. 5:4); and Rev. 7:17 says that “the Lamb ... will be their shepherd.”

the sheepfold. A fenced enclosure with one entrance. Thieves and predators might climb over the fence to steal or even kill the sheep (vv. 8, 10). BACK TO JOHN 10:1

STUDY NOTE FOR JOHN 10:2 enters by the door. The shepherd does not need to climb over the fence, but he is admitted by the watchman. The language here implies that several flocks are kept in one fold, and that a proper shepherd attends to his own sheep. BACK TO JOHN 10:2

STUDY NOTE FOR JOHN 10:3 The sheep hear. The shepherd knows his sheep “by name,” and the sheep recognize their shepherd’s voice and come to him (Pss. 77:20; 80:2). This is a vivid image of how God has marked some people to be His in the midst of fallen humanity. BACK TO JOHN 10:3

STUDY NOTE FOR JOHN 10:4 know his voice. Electing grace is also effective grace: Jesus, who knows the sheep, reveals Himself to them in such a way that they will respond. He does not force them to follow Him, but through the work of regeneration He makes them willing. BACK TO JOHN 10:4

STUDY NOTE FOR JOHN 10:5 A stranger they will not follow. This comforting promise does not exclude the need to warn believers against deceitful teachers (Mark 13:22, 23; 2 Tim. 3:5; 4:2–5; 1 John 2:26). BACK TO JOHN 10:5

STUDY NOTE FOR JOHN 10:6 they did not understand. In some cases, the disciples themselves did not understand what Jesus was teaching, particularly when He spoke in metaphor and parable (2:20, 21; Matt. 13:10–17, 36; 15:15). BACK TO JOHN 10:6

STUDY NOTE FOR JOHN 10:7 I am the door. Jesus changes the metaphor from “shepherd” to “door” or (since a fenced sheepfold open to the sky is envisioned) “gate.” As the “gate of the sheep,” Jesus is the One through whom eternal life is received (cf. 14:6; Matt. 7:13, 14). The “I am” phrase here continues the series of seven such expressions in this gospel (6:35 note). BACK TO JOHN 10:7

STUDY NOTE FOR JOHN 10:8 thieves and robbers. This does not refer to the OT prophets sent by God (Matt. 21:34–36; 23:29–36), but to the long line of Israel’s and Judah’s corrupt leaders (kings and priests, but now the Sanhedrin), whom God indicted as negligent and exploitive shepherds in Ezek. 34 and Jer. 23. BACK TO JOHN 10:8

STUDY NOTE FOR JOHN 10:9 If anyone enters by me, he will be saved. This guarantees that salvation is given to those who trust in Christ (Acts 16:31; Rom. 10:9, 10). In 14:6, it is made plain that these only are saved. Christ is necessary and sufficient for salvation (3:36; see Acts 4:12).

go in and out. Sheep come into the fold for safety and go out under their shepherd’s guidance for pasture. Jesus evokes the imagery of Ps. 23:1, 2; Ezek. 34:13–15. BACK TO JOHN 10:9

STUDY NOTE FOR JOHN 10:10 that they may have life ... abundantly. The life that Jesus gives is unique because it is eternal, and He gives this life in ever-growing abundance to His redeemed. BACK TO JOHN 10:10

STUDY NOTE FOR JOHN 10:11 good shepherd. Jesus now returns to the illustration with which the chapter started (vv. 2–5).

lays down his life. Jesus, as the great Shepherd, does more than risk His life (cf. 1 Sam. 17:34–36); He gives His life, enduring death on behalf of sinners. This is intimated in the name “Lamb of God” declared by John the Baptist (1:29) and in other statements by Jesus Himself (2:19; 3:14; 6:51).

for the sheep. This sacrifice is for “the sheep.” It is for those whom the Father has given Him (17:2, 6, 24), i.e., the elect. It is they who through the death of Jesus Christ on their behalf will be justified and enjoy fellowship with God. Jesus will soon tell many of those present, “You are not among my sheep” (10:27). BACK TO JOHN 10:11

STUDY NOTE FOR JOHN 10:12 a hired hand. Jesus sharpens the picture by contrasting His sacrificial service with the cowardly abandonment of the sheep by those who are controlled by self-interest (Ezek. 34:5). Thieves steal the sheep; hired hands abandon the sheep; but Christ lays down His life for the sheep. BACK TO JOHN 10:12

STUDY NOTE FOR JOHN 10:14 I know my own and my own know me. This is placed in parallel with the intimacy between the Father and the Son (v. 15; cf. 17:21–23). It is clear that “know” here, as so often in Scripture, means more than having a mental grasp; it includes personal understanding and a commitment of will. To say that God “knows” a person in this way refers to His gracious redemptive commitment to that individual. BACK TO JOHN 10:14

STUDY NOTE FOR JOHN 10:15 See theological note “Definite Atonement” on p. 1875. BACK TO JOHN 10:15

STUDY NOTE FOR JOHN 10:16 other sheep. The gospel is not confined to Israel but extends to the rest of the world (11:52).

10:17 the Father loves me. The self-sacrifice of the Son is an act of loving obedience to the Father that reveals the love among the three persons of the Trinity. BACK TO JOHN 10:16

STUDY NOTE FOR JOHN 10:17, 18 I ... take it up again. The resurrection of Christ is described as the act of each of the three persons of the Trinity: the Son, the Father (Acts 2:32; 3:15; 4:10; Gal. 1:1), and the Holy Spirit (Rom. 8:10–11). BACK TO JOHN 10:17

10:18 No one takes it from me, but I lay it down of my own accord. This is a claim to deity, as even His enemies understood (v. 33), because God alone is the author and giver of life. The verse also underscores that Christ was not a victim but freely offered Himself for sinners. On the cross, He voluntarily “gave up his spirit” (19:30) before soldiers took steps to hasten the deaths of the criminals at His side (19:31–33). BACK TO JOHN 10:18

STUDY NOTE FOR JOHN 10:19 division. Jesus’ words about Himself and His mission often divide His listeners and their opinions of Him (7:43; 9:16; Luke 2:34; 3:17). BACK TO JOHN 10:19

STUDY NOTE FOR JOHN 10:20 See 7:20. BACK TO JOHN 10:20

STUDY NOTE FOR JOHN 10:21 open the eyes of the blind. Again, the granting of sight to the man born blind, unprecedented in history, convinces many that Jesus’ power is, at least, not demonic. They rightly conclude that this power must be from God (9:31–32). BACK TO JOHN 10:21

STUDY NOTE FOR JOHN 10:22 Feast of Dedication. This festival, now called Hanukkah, is celebrated in December. It commemorates the restoration of the temple in the time of Judas Maccabeus and the Jewish revolt against Antiochus IV Epiphanes (164 B.C.). BACK TO JOHN 10:22

STUDY NOTE FOR JOHN 10:23 colonnade of Solomon. A portico with roof and supporting columns on the east side of the court of the Gentiles in Herod’s temple, which after Pentecost is the site of healings and preaching in Jesus’ name (Acts 3:11; 5:12). BACK TO JOHN 10:23

STUDY NOTE FOR JOHN 10:24 If you are the Christ. This is the key question arising from Jesus’ ministry. The disciples have already reached that conclusion (6:69; cf. Matt. 16:16; Mark 8:29; Luke 9:20). The question will be raised again at Jesus’ trial, and the high priest will regard Jesus’ answer as blasphemy (Matt. 26:63–65; Mark 14:61–64; Luke 22:67–71). BACK TO JOHN 10:24

STUDY NOTE FOR JOHN 10:25 I told you. Jesus affirmed this to the Samaritan woman (4:26) and to the man born blind (9:37), and He had accepted the confession of the disciples (v. 24 note; 1:49). In His discussions with the Jewish authorities, He implied as much (8:28, 58). Here He once more affirms His messianic identity absolutely.

The works. Jesus earlier referred to His works as evidence of the trustworthiness of His claims (5:36, cf. 3:2), and He pressed this point later before the disciples (14:11; 15:24). The man born blind reasoned the same way (9:32, 33). BACK TO JOHN 10:25

STUDY NOTE FOR JOHN 10:26 you do not believe. They have closed their eyes to the clear evidence.

because you are not among my sheep. Only those who are Christ’s, whom the Father has given Him, come to faith. Others are so blinded by their sinful prejudice that they refuse to believe. Only the regenerate, who have been “born again” (3:3, 7) believe. BACK TO JOHN 10:26

STUDY NOTE FOR JOHN 10:27 My sheep. They listen to Jesus (vv. 3–5) and they follow Him (v. 4). These believers show renewal in the new direction and commitment of their lives. Note Matt. 25:31–46, where the Son of Man acts as a shepherd, separating His “sheep” from “goats,” ushering the former into eternal life and sending the latter away into eternal punishment. BACK TO JOHN 10:27

STUDY NOTE FOR JOHN 10:28 The Lord gives His sheep the endless life of fellowship with God (17:2, 3; cf. Rev. 7:14–17). He protects them from perishing, according to the infallibility of divine grace; and He allows no one to snatch them from His hand. The saints persevere because God preserves them. The sheep are not able to snatch themselves out of God’s hand because the divine Shepherd will keep all of His true sheep from eternally straying (cf. 17:12). The solemn warnings of Scripture against apostasy are not intended to cause doubts about God’s perseverance with those He has saved (cf. 1 John 2:19). See theological note “Perseverance of the Saints” on p. 1994. BACK TO JOHN 10:28

STUDY NOTE FOR JOHN 10:29 the Father’s hand. The hand of the Shepherd is also the Father’s hand, and the supreme power of God is the ultimate guarantee of the sheep’s safety. BACK TO JOHN 10:29

STUDY NOTE FOR JOHN 10:30 one. Not identical persons but one in divine essence (the Gk. word for “one” is neuter, not masculine as would be expected if the persons are identical to one another). The Father and the Son and the Holy Spirit possess alike the fullness of the divine nature. This essential unity underlies their unity in the redemptive purpose. The verse indicates more than unity of purpose. BACK TO JOHN 10:30

STUDY NOTE FOR JOHN 10:31–33 The Jews have understood Jesus’ claim to deity, and are preparing to stone Him for blasphemy (8:59). BACK TO JOHN 10:31

STUDY NOTE FOR JOHN 10:34–38 Under the old covenant, human judges could be called “gods” because they were viewed as acting in God’s place in dispensing justice. The Hb. word elohim is used not only to refer to the one true God but also to denote false gods, angels, and, very rarely, men exercising divine functions (as in Ps. 82:6, cited here by Jesus, in which the human judges’ mortality appears in the next verse). Jesus’ argument may be understood as follows: “Rather than taking offense because this word is used of Me, you should examine My credentials, which prove My Father has sent Me into this world.”

10:34 your Law. The quotation is found in Ps. 82:6. The term “law” (Hb. torah) is not restricted to the Pentateuch, or Torah, but can refer to any part of the OT as also having legal authority (15:25). BACK TO JOHN 10:34

STUDY NOTE FOR JOHN 10:35 to whom the word of God came. This is not a reference to the writing of Scripture but to the divine appointment of the judges.

Scripture cannot be broken. A strong statement of the authority of Scripture. In this serious confrontation, Jesus does not hesitate to base His whole argument on one word of a minor psalm of Asaph. BACK TO JOHN 10:35

STUDY NOTE FOR JOHN 10:37 the works of my Father. The miracles and the whole course of Jesus’ life attest to the correctness of His claim of a heavenly origin and mission. See theological note “Miracles” on p. 532. BACK TO JOHN 10:37

STUDY NOTE FOR JOHN 10:38 the Father is in me and I am in the Father. This mutual indwelling is characteristic of the relationships within the Trinity. The Father indwells the Son and the Spirit; the Son indwells the Father and the Spirit; and the Spirit indwells the Father and Son. Theologians use the Gk. term perichōrēsis and the Latin term circumincessio to refer to this indwelling. This mutual indwelling is the basis for the affirmations in this gospel that the glory beheld in the incarnate Word was “as of the only Son of the Father, full of grace and truth” (1:14). Though no human has seen God the Father, the Son has made Him known (1:18). Thus, the one who has seen Jesus has seen the Father (14:9–11). BACK TO JOHN 10:38

STUDY NOTE FOR JOHN 10:39 he escaped. John does not give us details but makes it plain that nothing can happen to Jesus until God’s appointed hour (7:44; 8:59; see Luke 4:30). BACK TO JOHN 10:39

STUDY NOTES FOR JOHN 11

STUDY NOTE FOR JOHN 11:1–54 The miracle of raising Lazarus from the dead is a climax to all the preceding signs that have revealed God’s glory through Jesus. Here death itself, the final enemy of humanity, is successfully confronted by the one who is Himself the resurrection and the life. Yet even this glorious sign divides those who witness it. Those who reject the glory revealed in this sign commit themselves to pursuing Jesus’ death (vv. 46–50).

11:1 Lazarus. Not the Lazarus in the parable of Luke 16:20. This is a Graecized form of the Hb. name Eleazar (“God has helped”). In Israel’s history, Eleazar succeeded his father, Aaron, as the second high priest (Deut. 10:6). Not surprisingly, others were named after him (1 Sam. 7:1; 2 Sam. 23:9). Lazarus of Bethany is mentioned only in John’s gospel, although his sisters appear also in Luke 10:38–42. BACK TO JOHN 11:1

STUDY NOTE FOR JOHN 11:2 Mary. Mary’s anointing of Jesus is related in 12:1–8. BACK TO JOHN 11:2

STUDY NOTE FOR JOHN 11:3 he whom you love is ill. This is a distress call, apparently sent shortly before Lazarus dies. BACK TO JOHN 11:3

STUDY NOTE FOR JOHN 11:4 This illness does not lead to death. In saying this, Jesus is not denying that Lazarus will be dead for four days; rather, He is denying that death will finally triumph, resulting in a greater display of God’s glory in His Son. BACK TO JOHN 11:4

STUDY NOTE FOR JOHN 11:6 two days longer. A delay the sisters would have a hard time understanding. BACK TO JOHN 11:6

STUDY NOTE FOR JOHN 11:8 the Jews were just now seeking to stone you. Jesus and His disciples know that if He goes to Jerusalem, His life will be at risk. Yet by now His disciples should realize that Jesus’ violent death, though inevitable, will not occur until the “hour” appointed by God (7:30; 8:20). Jesus’ death will not happen by accident or miscalculation; it is what He came to do. BACK TO JOHN 11:8

STUDY NOTE FOR JOHN 11:11 fallen asleep. In the NT death is frequently represented as sleep (Acts 7:60; 1 Cor. 15:51; 1 Thess. 4:13). This is a common way of talking about death and says nothing in favor of the doctrine of “soul sleep” for departed saints. Scripture is clear that conscious awareness continues after death. BACK TO JOHN 11:11

STUDY NOTE FOR JOHN 11:12 As Nicodemus misunderstood the metaphor of birth (3:4) and the Samaritan woman the symbol of water (4:15), so the disciples misconstrue Jesus’ reference to death as “sleep.” BACK TO JOHN 11:12

STUDY NOTE FOR JOHN 11:16 that we may die with him. The hostility toward Jesus has now reached the point that the disciples are convinced that a trip to Jerusalem will result in Jesus’ death. If they cannot talk Him out of the trip, they are at least willing to die with Him. Thomas’s penchant for blunt realism (14:5) strengthens his credibility as a witness to Jesus’ resurrection (cf. 20:24–28). BACK TO JOHN 11:16

STUDY NOTE FOR JOHN 11:17 four days. This reference to the duration of time in the tomb, repeated in v. 39, is designed to show that Lazarus was really dead, and not merely sick. BACK TO JOHN 11:17

STUDY NOTE FOR JOHN 11:21 if you had been here. The first statement of each sister (cf. v. 32), showing the confidence that prompted their urgent message to Jesus before their brother’s death (v. 3). BACK TO JOHN 11:21

STUDY NOTE FOR JOHN 11:22 even now. Martha still expects some miracle, although it seems that her brother is beyond recovery. When Jesus speaks of resurrection, she relates it to the distant future, the “last day” (v. 24). Martha’s faith is better informed than the faith of the Sadducees, who say there is no resurrection (Matt. 22:23). BACK TO JOHN 11:22

STUDY NOTE FOR JOHN 11:25 I am the resurrection and the life. This is repeated in part in 14:6 (Acts 3:15; Heb. 7:16). Life for the believer does not end at death but continues eternally as an endless life of fellowship with God. This is true for those who, like Lazarus, were in the tomb as well as for those who are still alive. The point of Jesus’ pronouncement is that it is only by means of our union with Christ the risen Lord, through faith alone, that believers come to experience this abundant life of the age to come, which begins now by the Holy Spirit’s power and will reach consummation at the resurrection of our bodies (Rom. 6:3–11; Col. 3:1–3). BACK TO JOHN 11:25

STUDY NOTE FOR JOHN 11:27 you are the Christ, the son of God. The conversation elicits from Martha a confession of faith that parallels that of Peter (Matt. 16:16) and expresses the purpose of this gospel (20:31). BACK TO JOHN 11:27

STUDY NOTE FOR JOHN 11:28 The Teacher. A characterization of Jesus’ ministry. Unlike many others in His day, He does not disdain to teach a woman (Luke 10:39, 42). BACK TO JOHN 11:28

STUDY NOTE FOR JOHN 11:33 he was deeply moved ... and greatly troubled. The outward expression of sorrow does not leave Jesus unmoved. He sheds tears (v. 35) in sympathy for the bereaved. As the ESV note rightly indicates, “deeply moved” implies outrage or indignation—not directed toward the grieving but toward death, the cause of their grief. BACK TO JOHN 11:33

STUDY NOTE FOR JOHN 11:34 Where have you laid him. John’s gospel teaches both the deity of Christ (1:1, 18) and His full humanity. As the Mediator, Christ acts within the limits of His sinless humanity without laying aside His deity. He experiences human emotions and can express ignorance of facts. See theological note “The Humanity of Christ” on p. 2279. BACK TO JOHN 11:34

STUDY NOTE FOR JOHN 11:37 Could not he. The questions raised have to do with what sort of power Jesus has and when He will choose to use it. Lazarus has been allowed to die and the sisters to mourn, in order that God’s glory might be manifested (v. 4; 9:3). The healing of the blind man is remembered as clearly supernatural. BACK TO JOHN 11:37

STUDY NOTE FOR JOHN 11:41 Father, I thank you. Jesus offers thanks for the answer to His prayer. He is careful to relate this miracle to His mission as Messiah. BACK TO JOHN 11:41

STUDY NOTE FOR JOHN 11:43 Lazarus, come out. The dead cannot hear, but Jesus wants those present to see that God’s voice can raise the dead (5:28, 29). This divine call that gives life to the dead vividly illustrates God’s call to the spiritually dead that raises them to spiritual life (5:25; Eph. 2:5), enabling them both to hear the Shepherd’s voice and to follow Him (10:27, 28). BACK TO JOHN 11:43

STUDY NOTE FOR JOHN 11:45–47 This work of God has a double result: faith in some, and resistance and unbelief in others (cf. 2 Cor. 3:15, 16). BACK TO JOHN 11:45

STUDY NOTE FOR JOHN 11:48 our place. The Sanhedrin, which has supreme religious authority in the land, fears that Jesus’ ministry will provoke a popular uprising that the Romans will crush by force of arms. “Our place” is probably the temple, although it could refer to the council’s position of authority, since the two are intertwined. BACK TO JOHN 11:48

STUDY NOTE FOR JOHN 11:49 Caiaphas. He is a Sadducee and the son-in-law of Annas, who was deposed as high priest by the Romans but had considerable influence over the religious leaders (18:13). BACK TO JOHN 11:49

STUDY NOTE FOR JOHN 11:50 Caiaphas callously suggests that eliminating one innocent person may be excused if it secures security for an entire nation. He has forgotten the message of Prov. 17:15, which condemns the punishment of the innocent. Ultimately, Caiaphas does not realize that his statement points to the redemption that Jesus will offer on the cross. BACK TO JOHN 11:50

STUDY NOTE FOR JOHN 11:51 he prophesied. In the purposes of God, Caiaphas unknowingly utters a prophecy that is far more profound than he realizes. It is a blessing that Jesus died, because His death was necessary for the salvation, not only of Jews, but of the elect of the whole world; and the rescue that His death procured for so many was not merely from military invasion but from eternal punishment. BACK TO JOHN 11:51

STUDY NOTE FOR JOHN 11:54–57 The increasing hostility of the Jewish leaders leads Jesus to withdraw for a time from Jerusalem. BACK TO JOHN 11:54

STUDY NOTE FOR JOHN 11:55 the Passover. At this Passover feast (cf. 6:4), the Lamb of God, who takes away the world’s sins (1:29), will be sacrificed. BACK TO JOHN 11:55

STUDY NOTES FOR JOHN 12

STUDY NOTE FOR JOHN 12:1–11 The anointing of Jesus recounted in Luke 7:36–50 is a different incident from this anointing by Mary, which is related also in Matt. 26:6–12 and Mark 14:3–9.

12:1 Jesus therefore came to Bethany. It is because the Jewish leaders intend to arrest Him (11:57) that Jesus travels from the wilderness to Bethany, just east of Jerusalem, within reach of His enemies. He takes the initiative, now that His hour approaches (v. 23). BACK TO JOHN 12:1

STUDY NOTE FOR JOHN 12:3 expensive ointment. Judas evaluates this at a year’s wages (v. 5), almost three times as much as Judas will accept to betray Jesus.

anointed the feet of Jesus. Matthew and Mark indicate that she pours some perfume on His head, which would be the common practice. To attend to His feet and wipe them with her hair is a tribute of humility and devotion. BACK TO JOHN 12:3

STUDY NOTE FOR JOHN 12:4–6 Judas (and the other disciples; cf. Matt. 26:8) object strongly, calling the act a waste of money. His remarks are inconsiderate of Jesus and cruel toward Mary. Judas’ expression of concern for the poor is unmasked as artificial. BACK TO JOHN 12:4

STUDY NOTE FOR JOHN 12:7 Leave her alone. Jesus defends Mary while hinting at the nearness of His death. At this pivotal point in the outworking of God’s redemptive plan, no expense is too great. BACK TO JOHN 12:7

STUDY NOTE FOR JOHN 12:8 always ... not always. There will always be poverty in a fallen world, together with the responsibilities of ministering to the poor as an expression of God’s love. The opportunity of being present with Jesus and serving Him during His time on earth will not be repeated. BACK TO JOHN 12:8

STUDY NOTE FOR JOHN 12:9–11 Instead of recognizing God’s hand in Lazarus’s resurrection, the chief priests plot to kill both Jesus and Lazarus. BACK TO JOHN 12:9

STUDY NOTE FOR JOHN 12:11 many of the Jews. The religious leaders are losing popularity: Nicodemus seems to have defected (7:50–52); some Jews have believed in Christ, however superficially (8:30 note); some are impressed by the healing of the man born blind (10:21); Jesus seems to be gaining followers across the Jordan (10:41, 42); and now Lazarus’s resurrection is leading still more to faith in Him (vv. 17, 18; 11:45). All this sets the stage for the acclaim that Jesus receives at His triumphal entry, which leads the Pharisees to say, “the world has gone after him” (v. 19). BACK TO JOHN 12:11

STUDY NOTE FOR JOHN 12:13 Hosanna. The salutation, meaning, “Save, please,” is borrowed in part from Ps. 118:25, 26, to which is added the reference to “the King of Israel.” This is particularly disquieting to the Jewish leaders, who fear a popular uprising under Jesus’ leadership. The psalm speaks of God’s exaltation of a “stone” that has been rejected by “builders” (Ps. 118:22, 23), imagery portraying the situation of Jesus and the leaders of the Sanhedrin. The stone in the psalm refers to the keystone of the temple, and the application of this passage to Jesus indicates that He is the true temple that will replace the Jerusalem temple, which is only a type and shadow of the Messiah. BACK TO JOHN 12:13

STUDY NOTE FOR JOHN 12:14, 15 The precise circumstances are prophesied in Zech. 9:9. This prophecy is noted also in Matthew, and was understood in retrospect by the disciples. BACK TO JOHN 12:14

STUDY NOTE FOR JOHN 12:20 some Greeks. An ironic footnote to the complaint of the Pharisees in v. 19, previewing a future in which their hyperbole will prove truer than they can foresee. These “Greeks” are probably not Jews of the dispersion (the Gk. word is different from that translated “Hellenists” in Acts 6:1). Rather, they are proselytes or, perhaps, Gentile “God-fearers” (as they are known in that era) who participate in synagogue worship but do not undergo circumcision and full reception into the Jewish religion (Acts 8:27; 13:26; 17:4). Having come to “worship at the feast,” they are restricted to the temple’s outer courtyard, reserved for Gentiles, if they are uncircumcised. BACK TO JOHN 12:20

STUDY NOTE FOR JOHN 12:21 Philip. Although he is Jewish like the other apostles, Philip’s name is Greek and his hometown, Bethsaida in Galilee, is populated by many Gentiles as well as Jews. Hence, the Greeks approach him to seek a meeting with Jesus. BACK TO JOHN 12:21

STUDY NOTE FOR JOHN 12:23 The hour has come. In contrast to earlier statements that His time had not yet come (2:4; 7:6, 8, 30; 8:20), this is the first of a number of statements that Christ’s death and resurrection are at hand (v. 27; 13:1; 16:32; 17:1). The cross and burial themselves are described elsewhere as His humiliation (Phil. 2:8), but here as His glorification. His crucifixion is also His glory because the humiliation in suffering is the path by which Christ the Mediator, following the days of His resurrection on earth, must enter the glory of His ascension to the Father’s right hand (13:31, 32; cf. Phil. 2:8, 9; Luke 24:26). These events inaugurate the eschatological (end, final) Messianic kingdom, which will be consummated at the return of Christ to judge the living and the dead. BACK TO JOHN 12:23

STUDY NOTE FOR JOHN 12:24 a grain of wheat. Jesus uses the growth of wheat from a seed as an explanation of His own work. His death at a certain time and place opens the doors of salvation to people of every age and nation. BACK TO JOHN 12:24

STUDY NOTE FOR JOHN 12:25 Whoever loves his life. Those who are absorbed by self-protection and the interests of life on earth encounter ruin, while those set free by Christ’s grace to lay down their physical lives receive eternal life (Matt. 10:39; Luke 17:33). It is in the service of Christ and in union with Him that the truth of this statement is experienced (ch. 14). BACK TO JOHN 12:25

STUDY NOTE FOR JOHN 12:27 Now is my soul troubled. Jesus is greatly troubled by the prospect of bearing the wrath of His holy Father in the place of sinners, echoing the distress of the psalmists (Ps. 6:3; cf. 42:5, 11). Nevertheless, He accepts His role and reasserts His commitment to the Father’s will and glory, as He will do so again in Gethsemane (Mark 14:33–39). BACK TO JOHN 12:27

STUDY NOTE FOR JOHN 12:28 a voice came from heaven. In three places in the Gospels, the Father speaks directly from heaven about Jesus: at His baptism (Matt. 3:17), at the transfiguration (Matt. 17:5), and here. For the benefit of the disciples (v. 30), the Father places His seal of approval upon Jesus’ saving work. BACK TO JOHN 12:28

STUDY NOTE FOR JOHN 12:29 The crowd ... heard it. A situation similar to the circumstances of Paul’s conversion, where those who accompanied him heard a noise but could not distinguish the words (Acts 9:7; 22:9). BACK TO JOHN 12:29

STUDY NOTE FOR JOHN 12:31 Now is the judgment of this world. By His coming death, Jesus will end the power of sin over Adam’s race, judging and condemning it.

the ruler of this world. Satan (cf. 14:30; 16:11; 2 Cor. 4:4; Eph. 2:2; 1 John 4:4; 5:19). Satan is a usurper and has power in fact, but not by right. He is the head of sinners and the world’s sinful structures, but the Lord is sovereign even over Him, and Satan exercises authority over God’s enemies only to the extent that God allows him. When God destroys Satan’s power, He is not violating his rights, or breaking any agreement made with him.

cast out. The death of Christ deprives Satan of grounds to accuse believers in God’s heavenly law court (Rev. 12:9–11; Zech. 3:1–10) and curtails his power to deceive and dominate humanity (Luke 10:17–19; Rev. 20:3; 2 Cor. 4:4–6). BACK TO JOHN 12:31

STUDY NOTE FOR JOHN 12:32 lifted up. This refers to the crucifixion (v. 33), but also to the glorification of Christ. As Mediator, He will be “lifted up” to the right hand of God (3:14 note).

will draw all people. The cross exerts a universal attraction, and people of all nationalities, Gentiles as well as Jews, will be saved through it. “All” means all kinds of people without distinction—i.e., rich and poor, Jew and Gentile, not all members of the human race without exception. BACK TO JOHN 12:32

STUDY NOTE FOR JOHN 12:34 the Law. One of the terms used for the entirety of the OT Scriptures (10:34; 15:25). This is a possible reference to Pss. 89:36; 110:4; Is. 9:7; Ezek. 37:25; Dan. 7:14; Mic. 5:2.

the Son of Man. They understand this title, Jesus’ preferred self-designation, to be a claim to be the promised Messiah (Matt. 26:63, 64).

lifted up. They apparently understand this to be a reference to death by hanging or crucifixion, and on the basis of Scriptures such as Ps. 89:36, 37, they cannot reconcile their view of the Messiah with the prospect of His death. BACK TO JOHN 12:34

STUDY NOTE FOR JOHN 12:35 the light. Jesus is the “light” (v. 46; 1:4–9; 8:12; 9:5; cf. 11:9–10). His impending death will bring a period of darkness. BACK TO JOHN 12:35

STUDY NOTE FOR JOHN 12:37 so many signs. Jesus’ public ministry of signs is completed, and the term will reappear only once more (20:30), implying that the final sign, given not to the unbelieving world but to Jesus’ disciples, is His resurrection (20:1–29). The outcome of His sign-attested ministry is unbelief on the part of His own people as a whole, as stated in 1:11. BACK TO JOHN 12:37

STUDY NOTE FOR JOHN 12:38 Isaiah might be fulfilled. Jesus’ earthly public ministry is a fulfillment of Isaiah’s prophecy, which was largely one of judgment upon unbelieving Israel. Jesus pronounces the judgment, previously announced by Isaiah (Is. 6:10; 53:1), that must precede the coming kingdom (see Mark 4:11, 12). John’s paraphrase of Isaiah’s words stresses God’s direct, judicial initiative in preventing spiritual perception (Rom. 9:14–18). BACK TO JOHN 12:38

STUDY NOTE FOR JOHN 12:39 they could not believe. No one will truly believe unless God opens that person’s understanding by a supernatural work of the Spirit (3:3–7). BACK TO JOHN 12:39

STUDY NOTE FOR JOHN 12:41 saw his glory. Isaiah received a vision of the glory of the enthroned God (Is. 6:1, source of the quotation in v. 40) and prophesied about the divine Suffering Servant (Is. 52:13–53:12, source of the quotation in v. 38). The “him” of whom Isaiah spoke and whose glory Isaiah saw was none other than the preincarnate Word, now made flesh as Jesus. If Abraham rejoiced to see His day (8:56), Isaiah did as well, centuries before His coming to earth. BACK TO JOHN 12:41

STUDY NOTE FOR JOHN 12:42 many ... believed in him. Isaiah’s announced judgment has come true, yet even some leaders become believers despite the threat of excommunication by their unbelieving peers. In a few days, Joseph of Arimathea and Nicodemus will courageously risk exposure as disciples of Jesus (19:38–40). BACK TO JOHN 12:42

STUDY NOTE FOR JOHN 12:44 believes in me ... him who sent me. The close relationship of Jesus with the Father (cf. 17:21–23) is stressed in three respects: to believe in Christ is to believe in the Father; to see Christ is to see the Father (v. 45); to hear Christ is to hear the Father (v. 50). On the other hand, rejection of Christ and His words is also a rejection of the Father and His words (Luke 10:16). This rejection results in judgment, although the leading purpose of Christ’s incarnation is the salvation of His own and not the condemnation of those who do not believe. BACK TO JOHN 12:44

STUDY NOTES FOR JOHN 13

STUDY NOTE FOR JOHN 13:1–17:26 These five chapters recount the ministry of Jesus to the disciples in the upper room, a ministry accompanied by a meal. The other gospels indicate that the Lord’s Supper was instituted on this occasion, but John does not, perhaps because he viewed the institution as sufficiently covered in the other three gospels.

The relationship between the Synoptic accounts and John’s gospel has been extensively discussed by many commentators. The Synoptic Gospels all state that the meal alluded to in 13:2 was the Passover meal (Matt. 26:17–30; Mark 14:12–26; Luke 22:7–23). Some have taken John, on the other hand, to imply that the meal took place on the evening before that on which the Jewish leadership and populace of Jerusalem observed the Passover, and that Jesus died at the precise time when the Passover lambs were being slaughtered (13:1, 29; 18:28; 19:14, 31, 42). Among scholars who accept the truthfulness of John and the Synoptic Gospels, several possible solutions have been proposed. See notes on 19:14 and Matt. 26:17.

13:1 he loved them to the end. Great emphasis is placed in chs. 13–17 on Christ’s love. This love is illustrated in the moving scene of the foot washing in which the Son of God does not disdain performing the most menial tasks of a servant (Mark 10:45; Phil. 2:7, 8). On the end-time notion of “hour” as the beginning of the great tribulation, see note on John 12:23. BACK TO JOHN 13:1

STUDY NOTE FOR JOHN 13:2 A vivid contrast between self-serving Judas (cf. 12:4–6) and self-giving Jesus. BACK TO JOHN 13:2

STUDY NOTE FOR JOHN 13:3 Jesus, knowing. Jesus’ humble conduct is not because He has forgotten His rank as incarnate God the Son. His act demonstrates that rank and privilege are not occasions for arrogance, but are higher credentials for service.

had given all things into his hands. In His love for the Son, the Father has entrusted exhaustive divine authority into His hands (3:35; 5:26, 27; Matt. 11:27), as will become evident at His resurrection (Matt. 28:18; Eph. 1:20–23). BACK TO JOHN 13:3

STUDY NOTE FOR JOHN 13:5 wash the disciples’ feet. Foot washing was a common element of hospitality in a dusty country where people wore sandals (cf. Luke 7:44). This task was usually performed by the lowliest member of the household, a slave or servant if the family could afford one. BACK TO JOHN 13:5

STUDY NOTE FOR JOHN 13:6–10 Peter, with his usual impulsiveness (Matt. 16:22; Luke 5:8; Acts 10:14), objects to Jesus’ washing his feet. He cannot understand the humility of Christ. Jesus answers that whatever Peter’s own expectations may have been, Peter must accept Jesus in the path that God has chosen for the Messiah to follow (Is. 55:7–9; Matt. 16:23), and must humble himself to receive service from his Master. BACK TO JOHN 13:6

STUDY NOTE FOR JOHN 13:10 one who has bathed ... you are clean. Jesus directs the conversation from physical washing with water to a deeper significance, the cleansing of the heart by God’s Spirit (3:5; Titus 3:5), in which Judas has not participated. BACK TO JOHN 13:10

STUDY NOTE FOR JOHN 13:11 he knew. John emphasizes that Judas’s eventual betrayal is not an unforeseen development, but that Jesus proceeds in full awareness of coming events and of Judas’s role in them (vv. 21–30; see 2:24, 25; 6:64). Judas’s action is his own free and responsible decision—yet it is carried out according to the plan of God. BACK TO JOHN 13:11

STUDY NOTE FOR JOHN 13:13 Teacher and Lord. This double title gives special significance to the claim of Christ over the disciples’ lives. Later, they will call Him “Lord” in acknowledgement of His deity (20:28). BACK TO JOHN 13:13

STUDY NOTE FOR JOHN 13:15 I have given you an example. The humility of Christ is a pattern for His disciples. Instead of aspiring to dominate, they must be eager to serve (Matt. 20:26–28; Phil. 2:5–8; 1 Pet. 2:21). BACK TO JOHN 13:15

STUDY NOTE FOR JOHN 13:17 if you do them. Intellectual perception is not enough, but must be backed up by commitment of life. This does not mean that our works are the basis of our acceptance by God; rather, they are the evidence of the true faith by which we are justified (cf. James 2:14–26 and notes). Trust and obedience are inseparable. We are declared righteous by faith in Christ alone, but those who have been justified demonstrate their faith by loving Christ and seeking to keep His commandments (Rom. 3–8). BACK TO JOHN 13:17

STUDY NOTE FOR JOHN 13:18 not ... all of you. Jesus chose Judas to be one of the Twelve, but He did not bring him to salvation. Judas was not one of the elect (Matt. 26:24), yet he was in no way coerced into his betrayal.

fulfilled. Jesus remarks on the fulfillment of Scripture in many details of His life. The quotation from Ps. 41:9 is a possible reference to the treason of Ahithophel against King David (2 Sam. 15:31). BACK TO JOHN 13:18

STUDY NOTE FOR JOHN 13:19 before it takes place. The truth of a prior prediction is the mark of a true prophet, and false prediction is a sure way to discern a false prophet (Deut. 18:18–22).

I am he. The word “he” is supplied here for the English text. The original Greek reads “I am,” in all probability a claim to deity derived from Ex. 3:14 (see 8:58 note). BACK TO JOHN 13:19

STUDY NOTE FOR JOHN 13:21 troubled in his spirit. Cf. 11:33; 12:27; Mark 14:34. From the beginning, Jesus has known what Judas would do, but His soul still feels distress as the time of Judas’s betrayal approaches. BACK TO JOHN 13:21

STUDY NOTE FOR JOHN 13:22 uncertain. Judas has hidden his betrayal so carefully that the other disciples have no inkling of it. Each one begins to fear that he might be the weak link (Matt. 26:22). Judas, too, mouths the question (Matt. 26:25), but the disciples apparently do not hear Jesus’ response. BACK TO JOHN 13:22

STUDY NOTE FOR JOHN 13:23 whom Jesus loved. This description appears in 19:26; 20:2; 21:7, 20; and has generally been understood to be a reference John the son of Zebedee, the author of the gospel. The remark does not imply a lack of love for the other disciples, but indicates a special affection for John, who alone of the Twelve stood at the cross and to whom Jesus entrusted the care of His mother (19:26, 27). Then again, this self-description may be the evangelist’s way of indicating not what distinguished him from others but what they shared: nothing more needs to be said about him but that Jesus loved him, as He did so many others.

at Jesus’ side. In a formal banquet in Jesus’ day, people are not seated but recline at the table (Luke 22:14 note). John occupies the couch or mat next to Jesus, so they can converse quietly. BACK TO JOHN 13:23

STUDY NOTE FOR JOHN 13:26 this morsel of bread. This is apparently a favor reserved for a guest of honor. BACK TO JOHN 13:26

STUDY NOTE FOR JOHN 13:27 Satan entered into him. Judas’s refusal to respond to Jesus’ appeal opens up his heart to the control of Satan. He is still a responsible agent, but has surrendered to the dominion of evil (cf. 8:34).

do quickly. Jesus is still in control of the timetable and makes no further effort to hinder Judas on the way that he, under God’s sovereign providence, has determined to go. BACK TO JOHN 13:27

STUDY NOTE FOR JOHN 13:30 it was night. In view of Jesus’ use of this imagery in 9:4; 11:10, “night” is not merely a temporal indication that darkness has fallen, but also a symbolic reflection of the state of Judas’s soul. BACK TO JOHN 13:30

STUDY NOTE FOR JOHN 13:31, 32 glorified. The verb is repeated five times. One might expect the opposite word (“humiliated”), for according to Paul’s manner of speaking, Jesus is on the threshold of His deepest humiliation, since He is about to hang on the cross under the divine curse (Gal. 3:13). But the two apostles are not contradicting one another. John focuses on the revelation of God’s glory through Christ so as to bring out the glory of God revealed especially in the cross, and Paul well understands that Jesus is finally glorified because of His obedience to His Father even unto death on the cross (Phil. 2:5–11). Jesus’ announcement foreshadows the prayer that He will offer later that evening (17: 4, 5). BACK TO JOHN 13:31

STUDY NOTE FOR JOHN 13:33 You will seek me. They will be deprived of His presence, but He will come to them after His resurrection and in the person of the Spirit of truth, turning their sorrow into joy (16:16–22).

you cannot come. This restriction is a temporary one. In time, His disciples will go where Jesus is, after He prepares a place for them (14:2). BACK TO JOHN 13:33

STUDY NOTE FOR JOHN 13:34 A new commandment. There is nothing new about the command to love, since Lev. 19:18 teaches God’s people to “love your neighbor as yourself.” The new element is the change from “neighbor” to “one another” and the change from “as yourself” to “as I have loved you.” Christian love has Christ’s sacrificial love as its model, and the community of believers as the primary (though by no means exclusive) place in which it is expressed (cf. Matt. 25:40; Gal. 6:10; Eph. 5:25). See theological note “Love” on p. 2036. BACK TO JOHN 13:34

STUDY NOTE FOR JOHN 13:36 you will follow afterward. This is a prophecy about the martyrdom of Peter (21:18, 19). BACK TO JOHN 13:36

STUDY NOTE FOR JOHN 13:37 I will lay down my life for you. Peter is undoubtedly sincere, but he does not know his own spiritual weakness and vulnerability to fear. BACK TO JOHN 13:37

STUDY NOTE FOR JOHN 13:38 the rooster will not crow. The expression “crows twice” (as reported in Mark 14:30) refers to the same confirmation of Peter’s denials. BACK TO JOHN 13:38

STUDY NOTES FOR JOHN 14

STUDY NOTE FOR JOHN 14:1 Let not your hearts be troubled. This passage of supreme comfort is offered by Jesus in an hour darkened by the shadow of Judas’s treachery and Peter’s failure, only a few hours away from the agony of Gethsemane and death on the cross that was troubling Jesus’ soul (12:27; 13:21). Yet the statement conveys a sense of sublime peace, and is intended to minister to the fears of the disciples rather than to Jesus’ own needs. BACK TO JOHN 14:1

STUDY NOTE FOR JOHN 14:2 many rooms. While the road is narrow and the gate small that lead to life (Matt. 7:14), it is also true that the number of Abraham’s children is like the sand on the seashore and the stars in the sky (Gen. 22:17), “a great multitude that no one could number” (Rev. 7:9). The Gk. word translated “rooms” could be rendered “abodes,” since it is related to the verb “abide,” a pervasive theme in this discourse (14:10, 17, 25; 15:4–10; see 14:23). As Jesus’ further explanation makes clear, the Father’s house is heaven (and, eventually, the new heavens and earth); yet the mutual indwelling of believers in Christ and of the Father and Son in believers offers an anticipation of our final destination.

prepare a place for you. Christ prepares the place in heaven for His own, and the Holy Spirit prepares the redeemed on earth for their place in heaven (cf. 1 Pet. 1:4, 5). See theological note “Heaven” on p. 2330. BACK TO JOHN 14:2

STUDY NOTE FOR JOHN 14:3 take you to myself. In 1:51, Jesus has compared Himself to a ladder between heaven and earth. He is the One who takes His people to heaven. BACK TO JOHN 14:3

STUDY NOTE FOR JOHN 14:6 the way. Thomas’s confusion about Jesus’ destination and route at His departure prompts another “I am” announcement from Jesus. He is going to the Father (v. 12), and He is the only “road” by which anyone may approach God (Matt. 11:27; Heb. 10:19–22).

the life. Not mere existence as such, but existence in fulfillment of God’s design that we should be His living temple (1:4).

except through me. This is a strong affirmation that Christ alone is the way of salvation. To imagine and proclaim other ways is to mislead people and forget the necessity of His coming and redemption (Acts 4:12; Rom. 10:14, 15; 1 John 5:12). BACK TO JOHN 14:6

STUDY NOTE FOR JOHN 14:7 If you had known me. All the blessings previously named are summed up in the knowledge of God, which is more than a mere mental grasp, as it involves a personal relationship of wholehearted commitment. BACK TO JOHN 14:7

STUDY NOTE FOR JOHN 14:8 show us the Father. Philip’s request shows another misunderstanding (v. 5), a theme throughout the gospel (2:21 note), but it opens the way for the following articulation of Jesus’ unique capacity to reveal God the Father. BACK TO JOHN 14:8

STUDY NOTE FOR JOHN 14:9 has seen the Father. Jesus is not denying the distinction of persons in God. He is reminding Philip that He is the one who reveals God (Heb. 1:3; 2 Cor. 4:4–6). BACK TO JOHN 14:9

STUDY NOTE FOR JOHN 14:10 I am in the Father and the Father is in me. This is the reciprocal indwelling announced in 10:38 and developed here, also in v. 20, and again in 17:21. Three great unities are proclaimed in Scripture: the unity of the three persons of the Trinity; the unity of the divine and human natures of Christ; and the unity of Christ and His people in redemption. On the mutual indwelling of the three persons of the Trinity, see note on 10:38. BACK TO JOHN 14:10

STUDY NOTE FOR JOHN 14:11 on account of the works themselves. To disbelieving crowds, Jesus appealed to the confirming testimony of the mighty works that God had given Him to perform (10:25, 26, 37, 38). Now He points His disciples’ troubled and confused hearts to those same works to bolster their faith. See theological note “Miracles” on p. 532. BACK TO JOHN 14:11

STUDY NOTE FOR JOHN 14:12 greater works than these. History proves that Jesus is not affirming that each believer will do greater miracles than He did. The church’s witness-bearing mission as the body of Christ in the power of the Holy Spirit and its fruit among the nations will be “greater” than Jesus’ works in number and scope. During His lifetime, Jesus reached only people in Palestine and a population small in comparison to the total number of people in the world. The church, under Christ her head, preaches the gospel to all nations and disciples people of every tribe and tongue. BACK TO JOHN 14:12

STUDY NOTE FOR JOHN 14:13 Whatever you ask in my name. This does not guarantee that God will do whatever we ask if only we add to our prayer the words “in Christ’s name.” To pray in Christ’s name is to identify with the purpose of Christ to the extent that our will has become identified with the will of God (15:7; cf. Matt. 6:10; 1 John 5:14). Those who do not obtain what they specifically request are often surprised by a different but better answer—and “no” is sometimes the best answer (2 Cor. 12:7–10). See theological note “Prayer” on p. 1808.

that the Father may be glorified in the Son. The close relationship of the persons of the Trinity is shown in Jesus’ teaching on prayer. BACK TO JOHN 14:13

STUDY NOTE FOR JOHN 14:15 keep. The proof of love for Christ is not an oral profession but living obedience, just as Israel was to demonstrate love for the Lord by allegiance to His commands (Deut. 6:4–6). BACK TO JOHN 14:15

STUDY NOTE FOR JOHN 14:16 I will ask the Father, and he will give. Both the Father and the Son are active in sending the Holy Spirit (Acts 2:33). He is the Spirit of God, the Spirit of the Father (Gen. 1:2; Is. 11:2; Matt. 10:20), and the Spirit of Christ, the Son (Rom. 8:9; Gal. 4:6; Phil. 1:19; 1 Pet. 1:11).

another Helper. See text note. The Gk. word translated “Helper” was used in legal language for an advocate for the defense (1 John 2:1), and more generally for one called upon for help. Jesus was such a help for the disciples; and after His ascension, the Holy Spirit assumed this work. The term emphasizes the personality of the Holy Spirit as distinct from the Father and the Son, and also His unity with them in the work of redemption. BACK TO JOHN 14:16

STUDY NOTE FOR JOHN 14:17 the Spirit of truth. Here also the Spirit is noted as being equal to the Father (cf. 15:26) and the Son (v. 6). The “Spirit of truth” is the authority behind the Bible.

the world. Sinful humanity as contrasted with God’s redeemed people (15:18, 19; 17:9; 1 John 2:15–17; 4:5; 5:4, 5, 19).

with you and will be in you. The Spirit lives in believers (1 Cor. 3:16, 17; 6:19; 2 Cor. 6:16; Eph. 2:21). BACK TO JOHN 14:17

STUDY NOTE FOR JOHN 14:18 I will come to you. Jesus refers primarily to the coming of the Holy Spirit at Pentecost, since the mutual indwelling, “you in me, and I in you” (v. 20), will not await the second coming of Christ. In a world that will give them tribulation (16:33), Jesus’ followers will not be defenseless orphans because He will be with them in their trials through the Spirit of truth. But these words are also appropriate for the hope of the church. Jesus will also return, visibly and bodily, to exalt the redeemed to rule and reign with Him (vv. 3, 19, 28; Acts 1:11; 2 Tim. 2:11–13). BACK TO JOHN 14:18

STUDY NOTE FOR JOHN 14:19 Because I live, you also will live. This emphasizes again the truth of 11:25, 26. Life is to be found only in Jesus Christ (v. 6; 1:4). BACK TO JOHN 14:19

STUDY NOTE FOR JOHN 14:20 I am in my Father. See notes on v. 10 and 10:38. The mutual indwelling of the persons of the Trinity is paralleled by the mutual indwelling of Christ and the believer. BACK TO JOHN 14:20

STUDY NOTE FOR JOHN 14:21 he who loves me will be loved. Just as there is reciprocal indwelling, there is also the deepest mutuality of love (v. 15 note). BACK TO JOHN 14:21

STUDY NOTE FOR JOHN 14:22 to us, and not to the world. Judas (not Iscariot) understood Jesus correctly, but he was probably hoping also for a political triumph that would be visible to all. After His resurrection, Jesus appeared to His followers whom He commissioned as His witnesses. But Jesus is speaking more broadly of manifesting Himself to all believers, not only apostolic witnesses, whose love for Christ shows that they are His sheep. BACK TO JOHN 14:22

STUDY NOTE FOR JOHN 14:23 our home. As the Holy Spirit indwells the believer, so also the Father and the Son do so through the Spirit’s presence (Rom. 8:9–11; Rev. 3:20). See note on 14:2. BACK TO JOHN 14:23

STUDY NOTE FOR JOHN 14:26 the Holy Spirit, whom the Father will send. In 15:26 it is the Son who sends the Spirit. The Father and Son concur in this sending.

will teach you all things. All things that they need to know for their apostolic mission (16:13). John’s comments on events that the disciples come to understand only later (2:22; 12:16; 20:9) exemplify the fruit of this promised mission of the Holy Spirit.

bring to your remembrance all. This statement shows the divine intention in the teaching work of the Holy Spirit: the Spirit’s teaching agrees with the teaching of Jesus Himself. He will glorify Christ (16:13–15) by ensuring that the words of Jesus will be preserved for the instruction of the church (Matt. 24:35). These promises given to the apostles were fulfilled in the preaching of the apostles and in the completion of the NT Scriptures. The promise of 14:26 found particular fulfillment in the four Gospels; the promise of 16:13–15 found particular fulfillment in the remaining books of the NT. These promises continue to be fulfilled as God’s people learn from the Scriptures, which are inspired by God and sufficient to equip us for every good work (2 Tim. 3:16, 17). BACK TO JOHN 14:26

STUDY NOTE FOR JOHN 14:27 Peace. This was a common Hb. salutation used in greeting or farewell. Jesus gives it a new and deeper sense that reappears in the salutations of the NT letters. Jesus’ peace is true reconciliation with God, purchased with His death (Acts 10:36; Rom. 5:1; 14:17; Eph. 2:14–17; Phil. 4:7; Col. 3:15). It is the supreme remedy for all fears (v. 1; 16:33), and the legacy Jesus has left for His heirs. BACK TO JOHN 14:27

STUDY NOTE FOR JOHN 14:28 you would have rejoiced. The Lord’s departure from earth and return to His Father are necessary to complete His mediatorial work (v. 3); they are the end of His humiliation and the revelation of His glory.

the Father is greater than I. This statement must be understood in light of the witness of this gospel to the full deity of the Son and His equality and oneness with the Father (v. 9; cf. 1:1; 10:30). While equal in substance, the three persons of the Trinity have different roles in God’s works of creation, providence, and redemption (the “economic” distinctions among the divine persons). The Father purposes, the Son accomplishes, and the Spirit applies. Hence, the Son came to do the Father’s will (6:38) and, as the God-man, voluntarily veiled His divine glory to follow the way of humble obedience (Phil. 2:6–11). BACK TO JOHN 14:28

STUDY NOTE FOR JOHN 14:29 I have told you. The fulfillment of Jesus’ prophecies, perhaps particularly in His resurrection and sending of the Holy Spirit, is a convincing proof that He was sent by God. BACK TO JOHN 14:29

STUDY NOTE FOR JOHN 14:30 the ruler of this world. Satan (cf. 12:31; 16:11). This statement points to the momentous spiritual conflict of Christ with Satan at the cross.

He has no claim. This is a reaffirmation of Jesus’ sinlessness (v. 31; cf. 8:29, 46; 2 Cor. 5:21; Heb. 7:26, 27). He is the only member of the human race about whom this may be said, the One against whom the accuser could bring no accusation. BACK TO JOHN 14:30

STUDY NOTE FOR JOHN 14:31 Rise, let us go. This statement appears to indicate that Jesus and the disciples leave the upper room at this point, but it seems that chs. 15–17 take place still in the room. Several options are possible: (a) Jesus gives the signal but some time elapses before they leave the room. (b) They leave at once, but Jesus continues His discourse on the way to Gethsemane, so “he went out” (18:1) refers to leaving Jerusalem rather than the upper room. This would bring the prayer of ch. 17 into sharp contrast with the agony in the garden. (c) The statement of Jesus is a challenge to meet Satan rather than a signal to leave the room (that is, “up then, let us go to meet the foe”). BACK TO JOHN 14:31

STUDY NOTES FOR JOHN 15

STUDY NOTE FOR JOHN 15:1–17 The union of Christ the Mediator and His redeemed people is portrayed in Scripture in a variety of ways. These portrayals work together in explaining the nature of this relationship. There is: (a) the foundation and the building (1 Cor. 3:11; Eph. 2:20–22); (b) the vine and the branches (15:1–17; Rom. 6:5); (c) the head and the body (1 Cor. 6:15, 19; 12:12; Eph. 1:22, 23; 4:15, 16); (d) the husband and the wife (Rom. 7:4; Eph. 5:31, 32; Rev. 19:7); (e) Adam and his descendants (Rom. 5:12, 18–21; 1 Cor. 15:22, 45, 49). The comparison with vine and branches indicates an organic union and a relation of complete dependence.

15:1 I am the true vine. As elsewhere in this gospel, “true” means “genuine.” Jesus is the final, real “vine,” as compared to Israel, which was a type foreshadowing the reality. Israel is called God’s “vine” or “vineyard” in the OT (Ps. 80:8–16; Jer. 2:21). Israel is judged for not bearing fruit, while Jesus is and does what the type signified. In His parable of the tenants (Mark 12:1–9), Jesus invokes this OT image to indict Israel’s leaders, who should have rendered to the Lord the fruit of His vineyard (Is. 5:1–7; 3:14). This is the last of the “I am” sayings in the gospel (6:35 note). BACK TO JOHN 15:1

STUDY NOTE FOR JOHN 15:2 does not bear fruit. No branch that is genuinely united to Christ, drawing nourishment from Him, can be wholly fruitless. Branches that belong to Christ and bear fruit must undergo the pruning necessary to increase. The lack of fruit described in Ps. 80; Is. 5:1; and Jer. 2:21 is failure to be obedient to God. These OT discussions of the vine and its fruit, combined with Christ’s command to love in this chapter, indicate that “fruit” refers to a Christlike life produced by the Holy Spirit (Gal. 5:22, 23), rather than to the number of people converted under a believer’s ministry. BACK TO JOHN 15:2

STUDY NOTE FOR JOHN 15:4 Abide. Jesus emphasizes permanence and steadfastness in His relationship with the disciples. “Abide” is repeated ten times in vv. 4–10. The metaphor of the vine illustrates the point; it is only when nutrients flow freely to the branches that fruit can be borne. BACK TO JOHN 15:4

STUDY NOTE FOR JOHN 15:5 apart from me you can do nothing. The total inability of the unregenerate sinner makes saving grace absolutely necessary for the beginning, the progress, and the completion of salvation. BACK TO JOHN 15:5

STUDY NOTE FOR JOHN 15:6 If anyone does not abide in me. Those that do not remain show that they never had a saving relationship with Christ, although they may have been members of the visible church for a time. Their destiny is described with the language of damnation (cf. Matt. 3:12; 25:41; Heb. 6:4–8; Jude 7; Rev. 20:14). The reference to branches of a vine that are burned with fire probably is to be understood against the background of Ezek. 15:1–8, where Israel is represented as a vine with wood branches that will be burnt up because of their unfaithfulness. Likewise, those who claim to be related to Christ the “true vine,” the true Israel, but do not have true faith in Him will bear no true fruit, and so will be judged. BACK TO JOHN 15:6

STUDY NOTE FOR JOHN 15:7 and my words abide in you. Ongoing dependence on Jesus and adherence to His words transforms His disciples’ desires, so that when they “ask whatever [they] wish” in prayer, their requests conform to God’s revealed will. This clarifies what it means to pray in Jesus’ name (14:13, 14). BACK TO JOHN 15:7

STUDY NOTE FOR JOHN 15:8 so prove to be my disciples. The works spoken of are not the ground of acceptance with God, but the result of a saving union with Christ received through grace, not merit. BACK TO JOHN 15:8

STUDY NOTE FOR JOHN 15:10 If you keep my commandments. Abiding in Jesus’ love is not merely a subjective enjoyment of His love for us, but also an ongoing expression in observable behavior of our love for Him, responding to and enabled by His love. BACK TO JOHN 15:10

STUDY NOTE FOR JOHN 15:11 my joy. Many imagine that obedience to Christ is burdensome because it requires sacrificial self-surrender and service (Rom. 12:1, 2). Jesus teaches the opposite, associating obedience with joy. BACK TO JOHN 15:11

STUDY NOTE FOR JOHN 15:12 my commandment. See note on 13:34. BACK TO JOHN 15:12

STUDY NOTE FOR JOHN 15:13 lay down his life. Rom. 5:7, 8 describes Christ’s amazing self-sacrifice not for the righteous but for sinners, who are at enmity with God. BACK TO JOHN 15:13

STUDY NOTE FOR JOHN 15:14 my friends. The test of friendship with Christ is obedience. The Gk. term translated “friends” could be rendered “beloved ones,” since it is related to a Gk. verb meaning “love” (11:3, 36; 16:27; 20:2). BACK TO JOHN 15:14

STUDY NOTE FOR JOHN 15:15 No longer do I call you servants. Jesus earlier used the analogy of a master’s relationship to servants to characterize His relationship to His disciples (v. 20; 12:26; 13:16; see Luke 12:43–47; 17:7–9; 19:11–27). “Friend” suggests a close relation, and the language of brotherhood is closer still (20:17; Heb. 2:10, 11).

all ... I have made known. Christ does not have a higher revelation reserved for an inner group; He has revealed Himself to the disciples clearly and unreservedly. BACK TO JOHN 15:15

STUDY NOTE FOR JOHN 15:16 You did not choose me, but I chose you. Jesus does not mean that His disciples have exercised no will of their own; they have chosen to follow Him. Rather, He is indicating that the first initiative, the original and saving choice, is His (Mark 1:17; 2:14). Had He not chosen them, they would not have chosen Him. Jesus’ call to service as apostles included even the traitor Judas (6:70), but here the choice of which He speaks is election to salvation (13:18; Eph. 1:4, 11), since its outcome is the bearing of fruit that abides (15:2 note).

appointed you. This likewise emphasizes the sovereign activity of God exercised without violation of the human act of decision.

go. This verb marks the direction of Christian service, as in Matt. 28:19 and Acts 1:8.

fruit. The figure refers to individual sanctification (Gal. 5:22, 23) and to effectiveness in evangelism (Matt. 13:3–8; Rom. 1:13).

fruit should abide. A distinguishing characteristic of Christian service is that the results have eternal significance.

whatever you ask ... give it to you. Effective prayer is accompanied by obedience and identification with the will of God (v. 7; 14:13 note; Ps. 66:18). BACK TO JOHN 15:16

STUDY NOTE FOR JOHN 15:17 love one another. Repeated for the third time in the Upper Room Discourse (v. 12; 13:34). BACK TO JOHN 15:17

STUDY NOTE FOR JOHN 15:18 the world. The opposition between the world and God’s elect is stated in the strongest terms (14:17). The world’s hatred is not due to what the disciples do wrong, but to what they do right, namely, their allegiance to Jesus. BACK TO JOHN 15:18

STUDY NOTE FOR JOHN 15:20 If they persecuted me ... kept my word. Jesus states the general principle that the world’s treatment of Him will be reflected in its treatment of His disciples in both negative and positive terms, although He makes clear in this context that the world’s reaction will be only negative: hatred, rejection, and persecution. BACK TO JOHN 15:20

STUDY NOTE FOR JOHN 15:22 they would not have been guilty of sin. The sin here is the particular sin of hating Jesus and those who belong to Him; it is not sin in the general sense (v. 24), of which all of Adam’s natural descendants are guilty (Rom. 3:23; 5:12–21). BACK TO JOHN 15:22

STUDY NOTE FOR JOHN 15:25 in their Law. Those who have received the law are condemned by it. This quotation is from two psalms of lamenting which David appeals for deliverance from undeserved oppression (35:19; 69:4). Here “law” refers to the OT in general rather than just to the Pentateuch (10:34 note). BACK TO JOHN 15:25

STUDY NOTE FOR JOHN 15:26 the Helper. See note 14:16.

I will send to you. This sending refers to the work of the Holy Spirit in the plan of redemption (Acts 2:33), and presupposes the Spirit’s eternal relationships to the Father and the Son within the Godhead. BACK TO JOHN 15:26

STUDY NOTE FOR JOHN 15:27 because you have been with me from the beginning. The apostles were eyewitnesses to Jesus’ works, especially His resurrection (Luke 1:1, 2; 24:48; Acts 1:8, 21, 22; 5:32). Through the operation of the Holy Spirit, they were to provide the foundational and authoritative witness to Christ for the church (Eph. 2:20; Rev. 21:14). Following the conclusion of their unique work there can be no more apostles, and the church’s present witness to Christ is dependent on the apostolic witness as it is written in the NT and illumined by the Holy Spirit. BACK TO JOHN 15:27

STUDY NOTES FOR JOHN 16

STUDY NOTE FOR JOHN 16:2 put you out of the synagogues. The Jewish leaders have threatened this excommunication already (9:22; 12:42) and imposed it on the blind man who witnessed to the healing he received from Jesus (9:34). Later, as the gospel spreads, its messengers routinely seek out synagogues, but their witness often encounters rejection and they are frequently expelled from gatherings of Jews of the dispersion and Gentile proselytes (Acts 17:1–9; 19:8, 9; Heb. 13:12, 13; Rev. 2:9; 3:9).

hour. On the idea of “hour” as the commencement of the expected latter-day tribulation here and in 16:4, see the note on John 12:23. BACK TO JOHN 16:2

STUDY NOTE FOR JOHN 16:5 none of you asks me. Although Peter has formally asked this and Thomas has practically done so (13:36; 14:5), their questions seem to be prompted by the prospect of Jesus’ departure rather than the desire to know Jesus’ destination. Alternatively, by this point in His discourse, grief has so overcome them that they can no longer even ask Jesus to bring clarity to their confusion (v. 6). BACK TO JOHN 16:5

STUDY NOTE FOR JOHN 16:7 if I do not go away. Although news of Jesus’ departure disturbs the disciples, His going away is necessary if they are to enjoy the permanent presence of the Spirit. BACK TO JOHN 16:7

STUDY NOTE FOR JOHN 16:8 he will convict the world concerning sin. This seems to refer not to the conviction that leads to repentance and salvation, but to the exposure of humanity’s inexcusable guilt and specifically the sin of rejecting the Son, as Jesus’ own presence has indicted unbelievers (15:22–24). See theological note “The Illumination of the Holy Spirit” on p. 2018. BACK TO JOHN 16:8

STUDY NOTE FOR JOHN 16:9 concerning sin. Unbelief is an especially serious sin, since it calls the God whose word is truth (17:17) a liar (1 John 5:10) and precludes being forgiven of other sins, since it entails standing aloof from God’s Son, who is the source of salvation (3:18). BACK TO JOHN 16:9

STUDY NOTE FOR JOHN 16:11 concerning judgment. Satan and those over whom he rules will ultimately be condemned by divine justice. This verdict has already been rendered (12:31; Luke 10:18; Rev. 12:7–11). BACK TO JOHN 16:11

STUDY NOTE FOR JOHN 16:13 he will guide you into all the truth. This refers to the truth about God, not temporal knowledge of every kind. The Spirit guided the NT writers who prepared the new written revelation that would take its place beside the OT Scriptures. In so doing, the Spirit reminded the writers of the past (14:26; the Gospels), interpreted the gospel for their present (14:26; 15:26; Acts and the Epistles), and revealed things to come (Rev. 1:19). BACK TO JOHN 16:13

STUDY NOTE FOR JOHN 16:14 He will glorify me. Since the plan of redemption centers on Christ, this is the topic on which the Spirit will concentrate His teaching (15:26). BACK TO JOHN 16:14

STUDY NOTE FOR JOHN 16:16 A little while ... a little while. The first part of this statement refers undoubtedly to the crucifixion that will take Jesus away from them; the second part may refer to the resurrection, the coming of the Spirit (14:18), or to the second coming of Christ (14:3). “You will see me” suggests that the resurrection or second coming is in view. The resurrection fits best for the immediate time of the prophecy, since “that day” will be one in which believers make requests of the Father in Jesus’ name (vv. 23, 24); the second coming fits best the promise of inviolable joy following traumatic struggle (vv. 21, 22). BACK TO JOHN 16:16

STUDY NOTE FOR JOHN 16:17 I am going to the Father. The disciples have connected what Jesus said in v. 10 with the statement of v. 16, and that has made it more difficult for them to understand Christ’s meaning, since one statement refers to the ascension and the other to the crucifixion. BACK TO JOHN 16:17

STUDY NOTE FOR JOHN 16:22 I will see you again. See note on v. 16.

no one will take your joy. The blessings of God’s redemption cannot be canceled by any power, either human or satanic. The gracious purpose of God ensures the ongoing joy of salvation in the world (10:28; Phil. 1:6). BACK TO JOHN 16:22

STUDY NOTE FOR JOHN 16:23 ask ... ask. There are two different Gk. verbs here, the first ordinarily relating to inquiry, and the second to petition. If we observe this distinction, we will note that after the ascension, the disciples will receive revealed truth through the Holy Spirit. Prayers will be directed mainly to the Father in Christ’s name (in a spirit of complete agreement with the will and purposes of Christ). See theological note “Prayer” on p. 1808. BACK TO JOHN 16:23

STUDY NOTE FOR JOHN 16:24 Until now. Their prayers are too timid in the light of the salvation they are soon to know. BACK TO JOHN 16:24

STUDY NOTE FOR JOHN 16:25 figures of speech. Parables and other symbolic forms of speech (as in this gospel: temple, birth, water, bread, vine, etc.) are vivid, but often ambiguous and therefore easily misunderstood (2:20, 21; 3:4; 4:15; 10:6; 12:16; cf. Mark 4:11, 12). Jesus has explained some figures to His disciples (Mark 4:13–20) and will reveal the Father more fully and clearly through the instruction of the Spirit of truth whom He will soon send. BACK TO JOHN 16:25

STUDY NOTE FOR JOHN 16:26 I do not say ... that I will ask the Father on your behalf. Jesus is not saying that He will cease to pray for them. He has been and will continue to be their faithful high priest, as the prayer in ch. 17 illustrates (Rom. 8:34; Heb. 7:25; 10:21; 1 John 2:1). But His atoning sacrifice is about to open “a new and living way” by which believers may approach God’s holy presence “through His flesh” in prayer and worship (Heb. 10:19, 20). BACK TO JOHN 16:26

STUDY NOTE FOR JOHN 16:27 the Father himself loves you. The three persons of the Trinity are united in their love for believers (3:16). Believers respond with faith and love toward all three persons of the Godhead. BACK TO JOHN 16:27

STUDY NOTE FOR JOHN 16:30 you know all things. Only God is omniscient; the disciples acknowledge the origin and the deity of Christ. BACK TO JOHN 16:30

STUDY NOTE FOR JOHN 16:32 you will be scattered. The abandonment of the Messiah by His friends (Ps. 88:8, 18) and the scattering of the sheep when their shepherd is struck down (Zech 13:7; Mark 14:27) were foreshadowed in the OT. On the notion of “hour” as the start of the expected end-time trial, see the note on John 12:23.

I am not alone. In most of His suffering, Christ was not alone. But His cry of distress on the cross—“My God, my God, why have you forsaken me?” (Matt. 27:46; Mark 15:34)—makes it clear that Jesus endured, as a man, a real separation from the Father at that point. This was the climax of what He endured as our sin-bearer. BACK TO JOHN 16:32

STUDY NOTE FOR JOHN 16:33 peace ... tribulation. Jesus concludes His discourse with words of hope and realism. He has promised His peace, which surpasses that available from the world (14:27; Phil. 4:7), but has also prepared His disciples to endure the world’s hatred (16:18–25).

I have overcome the world. His triumph over the world is about to occur on His cross (Rev. 5:5, 9); cf. 12:11) and will be demonstrated in His resurrection and ascension (Rom. 1:2–4). BACK TO JOHN 16:33

STUDY NOTES FOR JOHN 17

STUDY NOTE FOR JOHN 17:1 Father. This word occurs more than one hundred times in John’s gospel. In the prayer of ch. 17 it is found six times. It expresses the unique intimacy that the eternal Son has eternally enjoyed with the first person of the Trinity, a relationship that continues after the incarnation and throughout Christ’s work in redeeming His people, both in humiliation and in exaltation. Because of the redemptive work of Jesus the Son, believers also may speak of God as their Father through the derivative and adoptive sonship they possess by virtue of their union with Christ (1:12; 20:17; Matt. 5:9, 48; 6:9).

the hour has come. Jesus is fully conscious of what was going to happen, and that the end-time tribulation has arrived (12:23, 27; 13:1). On the notion of “hour” as the start of the expected end-time trial, see the note on John 12:23.

glorify your Son that the Son may glorify you. The perfect life of the Son in His incarnation gives glory to the Godhead. The Son is glorified in His crucifixion, resurrection, and enthronement at God’s right hand—these events are viewed as a composite unity in this gospel. See notes on 12:23; 13:31. BACK TO JOHN 17:1

STUDY NOTE FOR JOHN 17:2 given. This verb is used sixteen times in this prayer.

authority over all flesh. Jesus possessed this universal authority even in the days of His humble service on earth (5:21–29; Matt. 11:27), which was a beginning fulfillment of the “Son of Man” prophecy from Dan. 7:13, 14. However, His exaltation in resurrection and ascension marks the escalated fulfillment of Daniel’s vision of the Son of Man who enters heaven to receive from the Ancient of Days everlasting dominion over all nations (Dan. 7:13, 14; Matt. 28:18).

eternal life. See note on 3:16.

to all whom you have given him. God’s sovereign choice is emphasized in this expression (used again in vv. 6, 9, 24; cf. 6:44; 10:29). BACK TO JOHN 17:2

STUDY NOTE FOR JOHN 17:3 that they know you ... and Jesus Christ. Life consists in fellowship with God “who created us for Himself, so that our soul is restless unless it finds its rest in Him,” as Augustine expressed it. Knowledge, here as so often in Scripture, means more than mere intellectual grasp; it involves affection and commitment as well. By placing Himself and the Father together as the source of eternal life, Christ affirms His own deity. See theological note “Knowledge of Self and Knowledge of God” on p. 1278. BACK TO JOHN 17:3

STUDY NOTE FOR JOHN 17:4 accomplished the work. This anticipates Jesus’ cry of victory from the cross: “It is finished” (19:30). BACK TO JOHN 17:4

STUDY NOTE FOR JOHN 17:5 glorify me ... with the glory. Jesus affirms as part of His petition that His glory existed “before the world existed,” signifying that He was preexistent and uncreated (1:1–3). Second, He refers to the kind of “glory” He enjoyed there. Throughout the Bible, this is the glory always associated with the true, living, and only God. BACK TO JOHN 17:5

STUDY NOTE FOR JOHN 17:6 manifested your name. Here, “name” denotes God in the beauty of His perfection as revealed to humanity. The OT temple was the place where God “put his name” and made His habitation under the old covenant (Deut. 12:5).

Yours they were. Everything and everyone belongs to God by virtue of creation, but here possession by redemption is in view. God has given the elect to the Redeemer: “you gave me” (cf. Heb. 2:10–13).

you gave them to me. Jesus alludes to the pre-temporal covenant of redemption, in which the Father promised to reward the Son with a people and the Son committed to redeem His people through His perfect obedience and atoning death. BACK TO JOHN 17:6

STUDY NOTE FOR JOHN 17:9 I am not praying for the world. Jesus’ work of redemption has particular reference to the elect—those whom the Father has given Him (10:14, 15, 27–29). This verse strongly supports a doctrine of definite redemption: the prayer of Jesus before His sacrificial death specifies His purpose in dying. In other contexts, where the specific purpose of Jesus’ offering is not in precise focus, Jesus prays for His enemies, as we also are to do (Matt. 5:44; Luke 23:34). See theological note “Definite Atonement” on p. 1875. BACK TO JOHN 17:9

STUDY NOTE FOR JOHN 17:10 I am glorified in them. It is surprising that God’s glory can be associated with the actions of human beings, who are so insignificant compared to the divine majesty. Yet people like Elihu in the book of Job show that humans may give glory to God, and Paul affirms the possibility of doing so via the most common activities of human beings, such as eating and drinking (1 Cor. 10:31). Through the church, God displays His manifold wisdom to heavenly beings (Eph. 3:10) and gains glory for Himself (Eph. 3:21). BACK TO JOHN 17:10

STUDY NOTE FOR JOHN 17:11 Holy Father. This form of address is used only here in the NT.

keep them in your name. Having protected His disciples while He was with them (v. 12), Jesus entrusts them now to the Father’s care, administered (by implication) through the Holy Spirit and the Father’s “name”—the revelation of His divine glory and grace through the Father’s words that Jesus has given His disciples (v. 8).

that they may be one, even as we are one. Despite the radical difference between the infinite, mysteriously triune Creator and His finite human creatures, the unity of persons in the Trinity is the pattern for the unity of believers with one another through their union with Christ (14:10 note). There is a unity of purpose and essence in the invisible church, the body of Christ. This perfect unity (Eph. 4:12–16), to be manifested on the day of Christ, already forms and shapes God’s people and should be observable in the visible church as well, so “that the world may believe” (v. 21) and know that the Father has sent Jesus the Son (v. 23). Organizational unity is no substitute for spiritual unity, although organizational divisions and separations among Christians undoubtedly bear a negative witness to Christ in the world (1 Cor. 1:10–13; 12:25; Gal. 5:20). BACK TO JOHN 17:11

STUDY NOTE FOR JOHN 17:12 not one of them has been lost. Jesus’ guarding of the disciples (except Judas, whose betrayal was purposed by God and foretold in Scripture) is a specific instance of His power to hold His sheep so firmly that none can be removed from His hand (10:28).

the son of destruction. The same term, here plainly referring to Judas, is used to denote the Antichrist in 2 Thess. 2:3. This is another indication that the “spirit of antichrist” is already here (see comment on 1 John 2:18 and 4:1–3), showing that the end-time distress has already begun. This specifically fulfills Ps. 41:9, as Jesus said (13:18). Peter’s comments in the days preceding Pentecost identify other psalms that speak of Judas and his destruction (Acts 1:16–20). Judas’s betrayal is necessary for the fulfillment of many other passages that describe our Lord’s suffering. Jesus understands many Scriptures as containing prophetic announcements of various details of His messianic career (5:39, 46–47). He stresses that all these will be fulfilled because they are part of the Word of God. BACK TO JOHN 17:12

STUDY NOTE FOR JOHN 17:13 these things I speak. Jesus wants His disciples to overhear His prayer on their behalf in order to sustain their joy, perhaps offering a hint of the themes of His ongoing intercession for believers as their eternal high priest at God’s right hand (Heb. 7:25). BACK TO JOHN 17:13

STUDY NOTE FOR JOHN 17:14 I have given them your word. This refers to Jesus’ teaching.

they are not of the world. The new birth implies a radical division in humanity. Believers continue to live in the world (v. 15, 18), but they do not truly belong to it (v. 16). BACK TO JOHN 17:14

STUDY NOTE FOR JOHN 17:15 keep them from the evil one. Jesus knows that the world will hate His disciples as it has hated Him, but He does not ask for the disciples to be protected from suffering; rather, He prays that they will be kept from the evil one (Matt. 6:13 text note). It is not the physical or social troubles of the world from which Jesus wishes His disciples to be “kept” but its moral corruption, by which Satan seeks to corrupt those who follow Christ and draw them back under the sway of sin. BACK TO JOHN 17:15

STUDY NOTE FOR JOHN 17:17 Sanctify them. Jesus does not pray for the temporal well-being of the disciples but for their sanctification, that they be set apart for God as holy, consecrated for their holy mission. “Truth” is the means by which holiness is attained. Error and deception are basic to evil, and truth is basic to godliness.

your word is truth. This testimony refers immediately to the OT that the disciples possess in the first century. It extends also to the teaching of Jesus, called God’s “word” (v. 14), and it comes to include the books of the NT canon (v. 20; cf. Luke 8:11–15, 21; 11:28; Acts 4:31; 6:7; 8:14, 25; 1 Thess. 2:13). This is a powerful attestation of the authority and divine origin of Scripture. BACK TO JOHN 17:17

STUDY NOTE FOR JOHN 17:18 As you sent me ... so I have sent them. Compare 20:21. Jesus is the supreme pattern for Christian missions, and “apostle” (meaning “one sent with authority”) is applied to Him in Heb. 3:1. Although the eleven apostles, Matthias (Judas’s replacement), and Paul had a unique calling as witnesses to Jesus’ resurrection and recipients of new covenant revelation (15:27 note), any true Christian is sent into the world to bear witness to Christ and to reach out to the lost where they may be found in order to lead them to the Savior. The Spirit who bears witness to the Son (15:26) indwells all who believe (Acts 5:32).

into the world. Note the prepositions: not “of” the world (vv. 14, 16), nor “out of” the world (v. 15), but “into” the world and “in” the world (16:33). BACK TO JOHN 17:18

STUDY NOTE FOR JOHN 17:19 I consecrate myself. “Consecrate” represents the same Gk. word as “sanctify” in v. 17, and later in this same verse. Because we associate “sanctify” with transforming that which is unholy into what is holy, the ESV here uses “consecrate,” since Jesus, being supremely holy, does not need moral improvement (Heb. 7:26, 27). (Cf. 17:9 text note.) As the High Priest (Ex. 28:41), Jesus consecrates Himself—sets Himself apart—to His sacred task, especially His supreme sacrifice. Although believers’ “consecration” requires a subjective purification that Jesus Himself did not need, like Him they are separated from the world for the sake of a mission from God. BACK TO JOHN 17:19

STUDY NOTE FOR JOHN 17:20 those who will believe. In a sublime turn of thought, the Lord now embraces in His prayer the whole body of believers, even those who will be born and come to faith in future ages. Every true Christian can be assured of being included in this prayer. BACK TO JOHN 17:20

STUDY NOTE FOR JOHN 17:21 that the world may believe that you have sent me. This prayer for unity is not merely for a spiritual or invisible unity, but for a unity that is visible to the world, so “that the world may believe.” See note on v. 11. BACK TO JOHN 17:21

STUDY NOTE FOR JOHN 17:23 perfectly one. There is a pattern of unity that characterizes the eternal relationship of the Father and the Son, which is then reflected in the unity of the Son and the Christian. See note 14:10. BACK TO JOHN 17:23

loved them even as you loved me. This statement brings to light the love of God the Father for the redeemed (3:16; 14:21, 23), sometimes overlooked because of emphasis on the love of Christ for them, although the Father’s love is a frequent theme in the NT (Rom. 5:5, 8; 8:39; 2 Cor. 13:14; Eph. 2:4; 1 John 3:1).

STUDY NOTE FOR JOHN 17:24 to see my glory. Jesus does not request temporal prosperity for either the disciples or the church; rather, He prays for holiness and unity on earth and for the gathering of His saints in heaven. To be with Christ is the supreme yearning of the Christian (Phil. 1:23; 1 Thess. 4:17). BACK TO JOHN 17:24

STUDY NOTE FOR JOHN 17:26 The prayer ends by sounding again some of the notes heard throughout: unity, knowledge, mission, and love. This is a fitting climax to the teaching of Jesus in the whole gospel. BACK TO JOHN 17:26

STUDY NOTES FOR JOHN 18

STUDY NOTE FOR JOHN 18:1–40 This chapter has three sections. The arrest of Jesus is recorded in vv. 1–18, the trial before Annas in vv. 19–27, and the trial before Pilate in vv. 28–40.

The accounts of the four Gospels cover the major events of the arrest, trial, execution, and resurrection of Jesus. While some difficulties arise in understanding how all the details fit together, the main elements are in complete harmony. Jesus was arrested at night. His trial before the Jewish authorities had at least two phases, and during this part of the trial, Peter denied Jesus three times. The trial before secular powers had three phases, and Jesus was executed by Pilate’s soldiers. He was buried in Joseph of Arimathea’s tomb, and on the first day of the week He rose from the dead and was seen alive in a variety of appearances to His disciples. None of the difficulties in correlating the details is insuperable, but in a number of cases more than one explanation is possible, and in the absence of fuller data it is difficult to choose among them.

18:1 across the brook Kidron. This valley ran outside the eastern wall of Jerusalem and beyond it was the Mount of Olives (Luke 22:39), with the garden (called Gethsemane, “olive oil press”) on its northwestern slope (Mark 14:32). BACK TO JOHN 18:1

STUDY NOTE FOR JOHN 18:3 officers from the chief priests. These were probably the same as the officers of 7:32, 45. They obviously expected resistance to the arrest, both from Jesus and His disciples. BACK TO JOHN 18:3

STUDY NOTE FOR JOHN 18:4 knowing all ... came forward and said to them. Note here, and at vv. 7 and 11, that Jesus was ready to be arrested and tried. He made no attempt to escape what He had come to do, but rather took the initiative to present Himself to His enemies. Such actions demonstrate the truth of His earlier announcement that no one would take His life, but that He would lay it down voluntarily for His sheep (10:17, 18). BACK TO JOHN 18:4

STUDY NOTE FOR JOHN 18:5–7 I am he. Here we may have a simple identification, but “he” is supplied in the English text, so Jesus’ response coincides with the solemn covenant name for God (“I am”) used in the Septuagint’s translation of Ex. 3:14. BACK TO JOHN 18:5

STUDY NOTE FOR JOHN 18:6 they drew back and fell to the ground. Though many in number and armed with weapons (v. 3), the soldiers and temple officials whom Judas has led to the garden are stunned with awe in the presence of Jesus, perhaps because on this occasion His appearance displays His divine glory, as it does on later occasions (see Acts 9:4; 22:7; 26:14; Rev. 1:17). His mysterious authority makes Him the director, not the victim, of this arrest. BACK TO JOHN 18:6

STUDY NOTE FOR JOHN 18:8 let these men go. Even at this crucial time, Jesus protects His disciples from physical harassment, even as He has told the Father that He has guarded them all (except Judas the traitor, according to the Scriptures) from spiritual ruin (17:12). BACK TO JOHN 18:8

STUDY NOTE FOR JOHN 18:10 Peter ... struck the high priest’s servant. An ill-conceived act of resistance, showing that even the closest disciples still fail to grasp that Jesus’ kingship is not derived from earthly power (19:36). BACK TO JOHN 18:10

STUDY NOTE FOR JOHN 18:11 Put your sword into its sheath. Jesus’ rebuke does not concern the propriety of self-defense or civil resistance. Earlier that evening He predicted a coming time when such steps would be appropriate (Luke 22:36). The point is that Jesus has come to give His life as a ransom for many (Mark 10:45), and He must not be dissuaded or hindered from this task (cf. Matt. 16:21–23).

shall I not drink the cup. This “cup” is the cup of the wine of God’s wrath (Ps. 75:8; Is. 51:17; Jer. 25:15–17, 27–38; Rev. 14:10). The “cup” that Jesus chooses to drink is not merely death, but the wrath of God upon sin (cf. Matt. 20:22; Mark 10:38). BACK TO JOHN 18:11

The Passion Week in Jerusalem

STUDY NOTE FOR JOHN 18:13 Annas. One of the most influential Jewish leaders of the first century. Although deposed from the high priesthood by the Romans, he was still known by this title among the Jews and wielded influence through his son-in-law Caiaphas, the high priest in Jesus’ day (Luke 3:2). It is difficult to determine whether this verse and vv. 19–24 represent one or two phases of a trial before the Jewish authorities. Matthew, Mark, and Luke refer to an additional phase before the Sanhedrin. Judging from the description of rules for trials found in the Mishnah of some two hundred years later, the proceedings here were marked by serious irregularities and violations of Jewish legal customs. The Sanhedrin was not supposed to meet at night; the death penalty could not be declared on the day of the trial; there was false evidence; false witnesses were used (Matt. 26:59, 60); and Jesus was exposed to blows from attendants during the trial (v. 22; Mark 14:65). In addition to all this, it was illegal for the Sanhedrin to meet for a capital case on the eve of a Sabbath or a feast day. These violations show that Jesus’ condemnation by the Jewish authorities was a travesty of justice. BACK TO JOHN 18:13

STUDY NOTE FOR JOHN 18:14 that one man should die for the people. The events that will lead to the fulfillment of the prophecy that Caiaphas unwittingly spoke (11:50) quickly move to their climax as Jesus is taken into custody while His disciples are spared, and as He moves toward the cross on which he will die as “the Lamb of God, who takes away the sin of the world” (1:29). BACK TO JOHN 18:14

STUDY NOTE FOR JOHN 18:15 another disciple. Probably this is John, since of the three closest to Jesus (Peter, James, and John), he is the only one not mentioned by name in the gospel. His familiarity with the high priest’s household may explain why he knows the name of the servant whose ear Peter cut off (18:10 note).

known to the high priest. He is admitted to the palace, even allowed to invite a guest (v. 16). Since John, his brother James, and their father, Zebedee, are Galilean fishermen, it is unlikely that their trade brings them into contact with the powerful Judean hierarchy. Perhaps there is a family connection not otherwise mentioned in the NT record. BACK TO JOHN 18:15

STUDY NOTE FOR JOHN 18:17 The account of Peter’s denial is interrupted in John’s gospel by part of the trial proceedings (vv. 19–24). It appears that there are three occasions of denial rather than three single sentences by Peter. This is what one would expect with a number of people coming and going and warming themselves by a fire. There may be different legitimate ways of distinguishing the occasions to yield the figure three predicted by Jesus (13:38). All four Gospels agree that the first denial is in response to a question of a “servant girl,” in other words, a harmless person of no great importance in the household.

I am not. Peter’s denial shows that when Jesus endures God’s punishment against sin, He does so without comfort or consolation. Peter’s denial is foretold in Zech. 13:6, 7. Jesus’ solitude in His suffering is anticipated in Ps. 69:20. BACK TO JOHN 18:17

STUDY NOTE FOR JOHN 18:19 The high priest then questioned. This seems to be Annas (v. 13 note), who subsequently will send Jesus to Caiaphas, the current high priest (v. 24). According to legal regulations, an accused person was not to be questioned until witnesses had first established a presumption of guilt. For this reason, some call this episode a hearing, not a trial. BACK TO JOHN 18:19

STUDY NOTE FOR JOHN 18:20 I have spoken openly ... in synagogues and in the temple. Although Jesus has offered deeper instruction to His disciples in private, His message has been consistent whether addressing the crowds or His followers. He has spoken many things publicly to which His audiences have taken offense (2:19, 20; 8:58, 59; 10:30–39), so the leaders should be able to call witnesses to substantiate charges. BACK TO JOHN 18:20

STUDY NOTE FOR JOHN 18:22 one of the officers ... struck Jesus. This obviously is highly irregular, particularly when the prisoner is bound (v. 24). BACK TO JOHN 18:22

STUDY NOTE FOR JOHN 18:25 Peter’s second denial of his association with Jesus is provoked by comments from the same (Mark 14:69) or another servant girl (Matt. 26:71), or perhaps two servant girls as other bystanders join in (Luke 22:58). BACK TO JOHN 18:25

STUDY NOTE FOR JOHN 18:26 a relative. A question by this man endangers Peter more than the previous ones, since he might want to avenge Malchus and can provide eyewitness testimony to Peter’s armed resistance to temple authorities (until he was rebuked by Jesus). Apparently others reinforce the statement of Malchus’ relative by calling attention to Peter’s Galilean accent (Matt. 26:73; Mark 14:70; Luke 22:59). BACK TO JOHN 18:26

STUDY NOTE FOR JOHN 18:28 the governor’s headquarters. The Roman trial of Jesus appears to have had three phases: an appearance before Pilate (vv. 28–38); an appearance before Herod (Luke 23:5–12); and a second appearance before Pilate (18:39–19:16; Luke 23:13–25). John describes only the first and third parts, but he does so in more detail than the other gospels. The governor’s headquarters (Praetorium) was located in the palace that Herod the Great built for himself inside the western wall of Jerusalem.

so that they would not be defiled. The Roman Praetorium was a site of hostility between the Romans and the Jews, and thus an unclean place for Jewish people. Remarkably, it is the place where they collaborated to put Jesus to death (Acts 4:25–28). On the chronology of Jesus’ death in relation to the Passover in John and the Synoptic Gospels, see note on 13:1–17:26. BACK TO JOHN 18:28

STUDY NOTE FOR JOHN 18:29 What accusation. In the estimation of the Sanhedrin, Jesus’ claim to be the Son of God and the exalted Son of Man of Dan. 7:13, 14 constitutes blasphemy, and is deserving death under the law of Moses (19:7; Matt. 26:63–66; 26:63–66). The Roman authorities will not view blasphemy as a capital offense against Caesar or the empire. The Jewish leaders therefore present the political accusation that Jesus claims to be king of the Jews, a threat to His people’s submission to Rome’s imperial dominion (v. 33; 19:12; Matt. 27:11). BACK TO JOHN 18:29

STUDY NOTE FOR JOHN 18:31 Take him yourselves and judge him. A logical response. Pilate’s point is that if they are not willing to specify charges, they should not expect him to conduct a trial.

not lawful for us to put anyone to death. This was the usual provision in countries occupied by Rome, perhaps in order to protect those who supported the empire. The Jews were not always so obedient; note the death of Stephen (Acts 7:57–60). BACK TO JOHN 18:31

STUDY NOTE FOR JOHN 18:32 what kind of death. See 3:14; 12:32–34. Stoning was the Jewish method of capital punishment in that day. Hanging and crucifixion, as implied in the words “lifted up,” were used by the Romans. As Paul notes, the form of Jesus’ execution by being “hanged on a tree” showed that He endured God’s curse on behalf of others (Gal. 3:13, citing Deut. 21:23; see Acts 5:30). This shows the divine control over the whole procedure even though it was marked by flagrant injustice. BACK TO JOHN 18:32

STUDY NOTE FOR JOHN 18:33 King of the Jews. Jesus is not the “King of the Jews” in the sense that He promotes sedition against Rome (v. 36), as charged by the Jewish leaders (Luke 23:2), but He is the King of the Jews in the messianic sense (12:13; Matt. 2:2; Luke 1:32, 33; 19:38). BACK TO JOHN 18:33

STUDY NOTE FOR JOHN 18:36 My kingdom is not of this world ... not from the world. Jesus is a King, but He does not establish His kingdom by force. This greatly puzzles Pilate. Through Jesus the Messiah, God’s kingdom has entered the world, but its origin is not earthly and the “weapons” by which it advances are not “according to the flesh” (2 Cor. 10:3–6; Eph. 6:10–20). BACK TO JOHN 18:36

STUDY NOTE FOR JOHN 18:37 You say. Pilate’s question elicits the marvelous answer of Jesus, whose kingdom and mission are founded in the truth (1:8, 14, 17; 8:32; 14:6). BACK TO JOHN 18:37

STUDY NOTE FOR JOHN 18:38 What is truth. Truth does not matter to those who, like Pilate, are motivated by expediency. Likewise, truth does not matter to skeptics who have despaired of knowing it.

I find no guilt in him. Pilate finds no crime of which to convict Jesus and is reluctant to put Jesus to death, as he states repeatedly (19:4, 6, 12). Matt. 27:19 also notes that Pilate’s wife has warned him against condemning Jesus, having been tormented by a dream (in which the Roman people place great stock) that confirmed Jesus’ innocence. Ironically, it is the pagan Roman governor who tries to release Jesus while “his own” (1:11) want Him to die. BACK TO JOHN 18:38

STUDY NOTE FOR JOHN 18:39 you have a custom. The custom of pardoning a criminal at the Passover is relevant to the festival itself, which commemorates God’s sparing the Israelites from death. BACK TO JOHN 18:39

STUDY NOTE FOR JOHN 18:40 Barabbas. This name means “son of the father.” Instead of him, the true Son of the Father dies.

a robber. Not a mere bandit driven by greed, but a violent terrorist (Luke 23:25) whose crimes have shown Barabbas to be a greater threat to Roman civil order than Jesus, whose reign belongs in a different category than Caesar’s rule. BACK TO JOHN 18:40

STUDY NOTES FOR JOHN 19

STUDY NOTE FOR JOHN 19:1 flogged him. The Roman scourge was cruel and sometimes fatal. The whip had metal or bone fragments in it to tear the flesh. Since Pilate continued to maintain Jesus’ innocence (vv. 4, 6, 12), he apparently hoped that the flogging, though it stopped short of death, would satisfy the Jewish leaders’ demand for Jesus’ punishment. BACK TO JOHN 19:1

STUDY NOTE FOR JOHN 19:5 Behold the man. A natural way for Pilate to introduce the accused, but providentially a significant statement. Jesus is the last Adam, who sums up all that humanity should be. Likewise, Pilate’s later announcement, “Behold your King!” (19:14), intended to mock the Jews’ political impotence by portraying the bloodied prisoner as their ruler, is more profoundly true than he realizes. BACK TO JOHN 19:5

STUDY NOTE FOR JOHN 19:6 the chief priests ... cried out. In their hatred of Jesus, the chief priests become the leaders of a mob.

Take him yourselves and crucify him. They have already admitted that Roman law forbids the Jews, as a subject nation, to carry out capital punishment (18:31), so Pilate’s retort is both an evasion and a taunt.

I find no guilt in him. For the third time Pilate proclaims Jesus’ innocence (18:38; 19:4; cf. Luke 23:4, 14, 22). BACK TO JOHN 19:6

STUDY NOTE FOR JOHN 19:7 he ought to die. The appeal is to the charge of blasphemy, a capital offense under Jewish law (Lev. 24:16). BACK TO JOHN 19:7

STUDY NOTE FOR JOHN 19:9 But Jesus gave him no answer. Jesus’ submission to arrest and trial is part of His surrender as a self-offering, foreseen in the Messiah’s silence like a lamb led to slaughter (Is. 53:7). BACK TO JOHN 19:9

STUDY NOTE FOR JOHN 19:11 You would have no authority. Jesus calls on Pilate to recognize that his authority to govern and administer punishment is delegated to him not by the emperor but by God (Rom. 13:1–5). Jesus also acknowledges that the sovereign plan of God includes even the wickedness of His accusers and the cowardice of Pilate, who is less guilty than they but still culpable. See also the words of Peter (Acts 2:23) and the early church (Acts 4:28). BACK TO JOHN 19:11

STUDY NOTE FOR JOHN 19:12 you are not Caesar’s friend. “Caesar’s friend” is a recognized title for political supporters of the emperor. The Jews threaten Pilate with the suggestion that he will be considered a traitor to Rome if he releases someone who talks about being a king. BACK TO JOHN 19:12

STUDY NOTE FOR JOHN 19:14 Preparation of the Passover. This is often understood to be the Thursday before Passover (Matt. 26:17 note). If so, John portrays Jesus being crucified at the same time as the Passover lambs (13:1–17:26 note). This interpretation conflicts with the record of the three Synoptic Gospels, where Jesus’ crucifixion occurs on the afternoon after He and His disciples observed the Passover (Luke 22:7, 15), that is, Friday. The reference here is probably to Friday as the preparation day before the weekly Sabbath.

Behold your King. Pilate throws back at Jesus’ implacable opponents the charge that they have leveled against Him, presenting Him as the “King of the Jews.” Pilate may intend this as an ironic insult to a troublesome but subject people, but his identification of Jesus is accurate in a deeper sense than either the governor or the Jewish leadership realize (18:33–37). Later on, Pilate has this title affixed to the cross (v. 19). BACK TO JOHN 19:14

STUDY NOTE FOR JOHN 19:15 no king but Caesar. In their zeal to be rid of Jesus, the Anointed One of God, they deny that the Lord is their King (Pss. 24:7–10; 47:2–9). BACK TO JOHN 19:15

STUDY NOTE FOR JOHN 19:18 they crucified him. See Matt. 27:32–37.

two others. Two criminals are crucified at the same time as Jesus, in fulfillment of prophecy (Is. 53:12; Luke 22:37). This gives Christ the opportunity to show His saving power by reaching out and rescuing a man at the very edge of eternity (Luke 23:40–43). BACK TO JOHN 19:18

STUDY NOTE FOR JOHN 19:19 inscription. The four Gospels recount the inscription of Pilate with minute differences, perhaps because the inscription was in three languages. John’s form, with the name “Jesus of Nazareth,” has a Semitic flavor. It was customary to attach an inscription stating the reason for execution. At the same time, Pilate’s notice was a public announcement of the kingship of Christ. BACK TO JOHN 19:19

STUDY NOTE FOR JOHN 19:21, 22 the chief priests ... said. They view the inscription as an offense to their nation, and Pilate may mean it that way—but he refuses to change it. BACK TO JOHN 19:21, 22

STUDY NOTE FOR JOHN 19:23 tunic. Such tunics were not uncommon in the ancient world. The point is not the tunic’s value, but the depth of Jesus’ humiliation, from whom everything was taken as He offered Himself. It is also the fulfillment of Ps. 22:18. BACK TO JOHN 19:23

STUDY NOTE FOR JOHN 19:25 by the cross. “Clopas” may be the same as “Cleopas,” mentioned in Luke 24:18. The courage of the four women is noteworthy, especially in view of the absence of all the apostles except “the disciple whom he loved,” the gospel’s author (21:20, 24). Some of these women are present again at Jesus’ burial (Matt. 27:61; Mark 15:47) and are among the first witnesses to His resurrection (20:1–18; Matt. 28:1; Mark 16:1). BACK TO JOHN 19:25

STUDY NOTE FOR JOHN 19:26 Woman, behold your son. “Woman” is not a harsh form of address in Aramaic (2:4 note). Even in the midst of dying on the cross as the Mediator of the new covenant, Jesus fulfills His duty as the son of Mary in a splendid example of obedience to the letter and spirit of the fifth commandment, taking initiative as Mary’s firstborn by entrusting to the beloved disciple the ongoing care of His widowed mother. In a time of intense physical pain and mental anguish, the Lord is thinking of others, as is shown in the first statements from the cross (Luke 23:34, 43). BACK TO JOHN 19:26

STUDY NOTE FOR JOHN 19:28 all was now finished. The worst ordeal, that of bearing in the place of His people the wrath of God against sin (Matt. 27:46; Mark 15:34), appears to be over.

to fulfill Scripture. Both Jesus’ intense thirst (Pss. 42:2; 63:1) and the sour wine offered to quench it (Ps. 69:21) are fulfillments of Scripture. Earlier in the afternoon He rejected wine that might have anesthetized Him to pain (Matt. 27:34); now He accepts a sip of a different and non-anesthetic wine to prepare for His final shout of victory: “It is finished” (v. 30). BACK TO JOHN 19:28

STUDY NOTE FOR JOHN 19:30 gave up his spirit. Luke 23:46 records Jesus’ committing His spirit into the Father’s hands, echoing the words of Ps. 31:5. His choice to die at that moment demonstrates that He voluntarily lays down His life, rather than having others take it from Him (10:17, 18). BACK TO JOHN 19:30

STUDY NOTE FOR JOHN 19:31 day of Preparation. See note on v. 14.

bodies would not remain on the cross. To leave Jesus’ body on the cross would ceremonially defile the land (Deut. 21:23). It is a starkly revealing example of the Jewish leaders’ depraved insensitivity that they join forces to commit murder and at the same time are so careful about enforcing the ceremonial law.

legs ... broken. Breathing was so difficult in crucifixion that if the legs could not help by lifting the torso, a person would quickly die of asphyxiation. BACK TO JOHN 19:31

STUDY NOTE FOR JOHN 19:34 pierced his side with a spear. This act proves that Jesus was not in a coma but was dead, as shown also by the burial preparations (vv. 39, 40) and the specification of a particular tomb for Him (v. 41). Both the preserving of His bones (v. 33) and the piercing of His side fulfill OT Scripture (vv. 36, 37; Ps. 34:20; Zech. 12:10).

blood and water. John emphasizes this physical evidence that Jesus was a real human being and that He was dead. It has been suggested that rupture of the heart caused by extreme agony is indicated, but more recent medical research has shown that such trauma occurs only when the heart is already damaged by disease. Others see a symbolic significance linked with 1 John 5:6–8. Jesus spoke of His blood as “true drink” (6:55) and of the living water that He would give (4:10; 7:37–39). BACK TO JOHN 19:34

STUDY NOTE FOR JOHN 19:38 Joseph of Arimathea. A secret supporter of Jesus mentioned in all four Gospels in connection with Jesus’ burial, but nowhere else in the NT. See note Luke 23:50, 51. BACK TO JOHN 19:38

STUDY NOTE FOR JOHN 19:39 Nicodemus. After meeting with Jesus by night (3:1–15), Nicodemus spoke on behalf of granting Jesus due process to his fellow leaders in the Sanhedrin (7:45–52). They essentially accused him of being a follower of Jesus—as he apparently was, joining with Joseph to perform the duty of disciples toward their deceased teacher (cf. Matt. 14:12).

20:1–31 The four Gospels have accounts of several resurrection appearances. Acts 1:3–8; 9:1–9; and 1 Cor. 15:5–8 also report appearances of the risen Lord Jesus, some of which may duplicate the Gospels’ accounts. Jesus appeared to women who followed Him and to His original apostles in Jerusalem, and later to the apostles in Galilee and on the Mount of Olives, just east of Jerusalem. Paul reports that He appeared to more than five hundred believers at one time (1 Cor. 15:6). Finally, Jesus appeared to Paul on the road to Damascus “as to one untimely born” (1 Cor. 15:8), as Paul did not accompany Jesus in His earthly ministry (Acts 1:21, 22). BACK TO JOHN 19:39

STUDY NOTES FOR JOHN 20

STUDY NOTE FOR JOHN 20:1 first day of the week. Jesus’ resurrection implies a shift of the day set apart for rest and worship from the seventh day (Gen. 2:2; Ex. 20:8–11) to the first (vv. 19, 26; Acts 20:7; 1 Cor. 16:2), the Lord’s Day (Rev. 1:10). BACK TO JOHN 20:1

STUDY NOTE FOR JOHN 20:2 Peter ... the other disciple. Peter and John. See note on 13:23.

we do not know. “We” implies that several women were there, as recorded by the other gospels. They were the same women who stood at the foot of the cross, perhaps with the exception of Mary, Jesus’ mother, who is not mentioned (Mark 16:1; Luke 24:10).

where they have laid him. Neither Mary nor the disciples were expecting the resurrection, in spite of what Jesus had told them (cf. v. 9). BACK TO JOHN 20:2

STUDY NOTE FOR JOHN 20:5 he saw the linen cloths. Having outrun Peter, John takes the first cursory look and sees that only the burial clothes are there, but caution or reverence holds him back from entering the tomb. BACK TO JOHN 20:5

STUDY NOTE FOR JOHN 20:6, 7 the linen clothes ... and the face cloth. A closer inspection shows Peter and John that the grave clothes are in good order. If someone has violated the tomb and removed the corpse, the linen cloths, if left behind at all, would not be so well arranged, and the face cloth would not be folded. BACK TO JOHN 20:6, 7

STUDY NOTE FOR JOHN 20:8 he saw and believed. Earlier when they saw Jesus’ signs, His disciples responded by believing in Him (2:11), and His resurrection would cause them to believe both the Scripture and Jesus’ word (2:22). But the comment in v. 9, that they did not understand Scripture’s prediction of Christ’s resurrection, may suggest that at this point John simply believed Mary’s report that Jesus’ body had been removed from the tomb. According to Luke 24:11, 12, the women’s report of seeing angels seemed to the (male) apostles “an idle tale,” and Peter’s trip to the empty tomb left him marveling. BACK TO JOHN 20:8

STUDY NOTE FOR JOHN 20:9 they did not understand the Scripture. Later, as a result of Jesus’ instruction, they understood His resurrection as a necessary fulfillment of prophecy (Luke 24:26, 27, 44–47; Acts 2:25–32; 13:35–37). Clearly, the disciples did not expect a resurrection, nor did they try to invent one in order to fit their own religious views. Even when Jesus appeared to them in person, He had to overcome their doubts (Matt. 28:17; Luke 24:38–43) through “many proofs” (Acts 1:3), including an invitation to touch His wounds (20:25–28). BACK TO JOHN 20:9

STUDY NOTE FOR JOHN 20:12 two angels in white. Matt. 28:2 records “an angel”; Mark 16:5 “a young man”; and Luke 24:4 “two men” (called “a vision of angels” in Luke 24:23). There is no necessary contradiction since the angels must have appeared in human form and only one of them may be singled out in Matthew and Mark, perhaps because he was the speaker. Moreover, it seems that this appearance to Mary first of angels and then of Jesus Himself came later in the morning than the angel’s announcement to Mary and the other women recorded in the Synoptic Gospels, since she remained alone at the tomb after Peter and John had left it. Her sorrow and confusion persisted, despite angelic words of assurance and comfort, demonstrating how utterly unexpected Jesus’ resurrection was to those who loved Him.

one at the head and one at the feet. This placement of the angels on either end of the stone platform on which Jesus’ body had lain visually suggests the two cherubim on the ark of the covenant, their wings overshadowing the mercy seat (Ex. 25:17–22). This is another expression that Jesus is God and has come out of the Holy of Holies to reveal Himself to the world. BACK TO JOHN 20:12

STUDY NOTE FOR JOHN 20:14 she ... saw Jesus standing. Matthew reveals that Jesus has already appeared once to the group of women on their way to Jerusalem to tell the news about the empty tomb (Matt. 28:8–10).

did not know that it was Jesus. Often, Jesus was not immediately recognized after His resurrection (v. 20; 21:4). On some occasions, this may have been due to skepticism or grief. In Luke it is sometimes due to supernatural hindrance (Luke 24:16, 31). In addition, the resurrection has involved some sort of change in appearance (1 Cor. 15:35–49), although He still bore the wounds inflicted on the cross. BACK TO JOHN 20:14

STUDY NOTE FOR JOHN 20:16 Rabboni. The voice of Jesus calling “Mary” has revealed clearly who He is. “Rabboni” is a lengthened form of “Rabbi,” occurring one other time in the NT (Mark 10:51). Its etymology yields the sense, “my great one,” but John rightly interprets its functional meaning as “Teacher.” BACK TO JOHN 20:16

STUDY NOTE FOR JOHN 20:17 Do not cling to me. There is no impropriety in touching Jesus’ resurrection body, and the continuous aspect of the Gk. imperative here implies that Mary is touching Jesus, perhaps clinging to His feet in reverence. In v. 27 Jesus invites, even commands, Thomas to touch Him (cf. Matt. 28:9). Jesus reminds Mary that He is not merely recovered but resurrected. She need not “cling to” Jesus as an earthly being who has been resuscitated; rather, she should recognize Him as One whose resurrection marks Him as Lord and Christ, who is soon to ascend to His Father’s right hand in heaven (Ps. 110:1; Acts 2:32–35). The kind of relationship with Him that has been enjoyed by His friends up to now cannot continue unchanged. There is a continuing intimacy, to be sure, but not of the former kind (14:16–20). There is no reason to suppose that Jesus ascension to the Father takes place between His encounters with Mary and Thomas (Acts 1:3, 9–11). See theological note “The Ascension of Christ” on p. 1842.

my brothers. Jesus’ disciples; the same language is used in Matt. 28:10. See Matt. 25:40.

my Father and your Father, to my God and your God. Jesus distinguishes pointedly His unique, divine sonship from the sonship of the disciples. Jesus’ relation to God the Father is different from that of redeemed humans; He is the Lord from heaven (1:18; 3:13, 31). Yet through His redemptive mission, believers enter into a son-Father relationship with God that is dependent on and in some sense analogous to His (1:12; Matt. 6:9; Gal. 3:26; 4:4–6). BACK TO JOHN 20:17

STUDY NOTE FOR JOHN 20:18 Mary Magdalene ... announced to the disciples. As in Matt. 28:9, a woman (whose testimony was considered unreliable in Jewish culture) is the first eyewitness to see the risen Lord. The Christ who humbled Himself reaches out and welcomes those whom others marginalize. This detail also demonstrates that the Gospels’ reports of Jesus’ resurrection appearances are sober history, not products of human imagination. No inventor of a fictional account would damage its credibility by basing its claims on the experiences and words of women if said women had not been witnesses to the event. BACK TO JOHN 20:18

STUDY NOTE FOR JOHN 20:19 the doors being locked. The risen Jesus somehow enters the room without the closed, locked doors being opened (cf. v. 26; see Acts 12:10). John does not explain how this takes place, contrary to the popular assumption that Jesus just walked “through” the walls. In any case, Jesus’ ability to enter a locked room evidences one aspect of the transformation involved in the resurrection of the body (1 Cor. 15:35–49).

the disciples. Probably includes more than the ten apostles (twelve minus Judas and Thomas). In Acts 1:14, the women, Jesus’ mother and brothers, and probably others (Acts 1:23) are together in the upper room after Jesus’ ascension.

Peace be with you. Everyday words but a most welcome greeting, since they might have expected a rebuke for having abandoned Jesus at the time of His arrest. By His victory over death, Jesus will henceforth fulfill His promise to impart His own peace to His followers, calming their troubled hearts (14:27; 16:33; Phil. 4:6, 7). BACK TO JOHN 20:19

STUDY NOTE FOR JOHN 20:20 his hands and his side. The marks of His wounds identify Jesus and also prove that He was not a ghost (Luke 24:36–40). BACK TO JOHN 20:20

STUDY NOTE FOR JOHN 20:21 As the Father has sent me, even so I am sending you. This is a brief statement of the ongoing commission Jesus gives His disciples (cf. 13:20). A fuller statement is found in Matt. 28:18–20 and in Luke 24:44–53. Jesus is the supreme example for evangelism and missions. BACK TO JOHN 20:21

STUDY NOTE FOR JOHN 20:22 he breathed on them. This verb, appearing only here in the NT, describes God’s breathing into Adam after forming his body from the dust (Gen. 2:7 LXX). The life that is in Jesus (1:4; 5:26) is bringing about a new creation (2 Cor. 5:17; Gal. 6:15).

Receive the Holy Spirit. The gift is essential for the performance of the task given to the disciples (Luke 24:48, 49; Acts 1:8). This occasion is a foreshadowing, an enacted prophecy, of the fullness of the Spirit to be bestowed on the church at Pentecost (Acts 1:4, 5; 2:1–11). BACK TO JOHN 20:22

STUDY NOTE FOR JOHN 20:23 If you forgive the sins of any. The apostles, as the founders of the church and acting for it, receive the authority to declare God’s judgment on sins and the means of the forgiveness of sins, faith in Jesus (Matt. 16:19; 18:18–20). Fundamentally, this declaration is made in the preaching of the gospel. The authority the apostles receive is not a sacramental authority such as the one that the Roman Catholic Church affirms. See theological note “Excommunication” on p. 1703. BACK TO JOHN 20:23

STUDY NOTE FOR JOHN 20:28 My Lord and my God. This is probably the clearest and simplest confession of the deity of Christ to be found in the NT. The two highest words for deity that are found in Scripture, “Lord” (used in the Septuagint for the divine covenant name “Yahweh”) (cf. Phil. 2:10, 11 with Is. 45:23–25) and “God” (see 1:1, 14; Rom. 9:5), are used together and addressed to Jesus in recognition of His divine glory. Jesus accepts this worship without hesitation. This is in sharp contrast to the angels who immediately refused when John mistakenly began to worship them in Rev. 19:10; 22:9. BACK TO JOHN 20:28

STUDY NOTE FOR JOHN 20:29 Blessed are those who have not seen. While commending Thomas’s faith, Jesus blesses those who will come to believe through the witness of the disciples (17:20; cf. 1 Pet. 1:8, 9). The faith of those who have believed without seeing can rest securely on the eyewitness testimony of those who have not only “seen with our eyes” but also “touched with our hands” and who bear their witness to draw others into fellowship with the Father and His Son Jesus Christ (1 John 1:1–3). This blessing introduces the purpose for the writing of the gospel (vv. 30, 31). BACK TO JOHN 20:29

STUDY NOTE FOR JOHN 20:30 many other signs. John has not used the word “sign” since 12:37, his concluding statement that the crowds did not believe in Jesus despite the many miraculous signs He performed to confirm and to illustrate His saving mission. The implication of “other” here is that His resurrection is the climactic sign that demonstrates that “Jesus is the Christ, the Son of God” (see Acts 2:22–36) and thus warrants our believing in Him (v. 31).

None of the Gospels is an attempt to give a complete or a strictly chronological record of Jesus’ words and works such as is found in a modern biography (cf. 21:25). See Introduction to Matthew: Genre. BACK TO JOHN 20:30

STUDY NOTE FOR JOHN 20:31 these are written so that you may believe. This states the purpose of this gospel. Through the signs narrated, the reader is to come to faith in Jesus as more than a miracle worker. He is Christ, the incarnate Word, with the Father and the Spirit as the triune God. Through believing, we find life in Him who is the source of life (6:32–58). Note the similar statement in 1 John 5:13, indicating that the purpose of that epistle is to assure believers in the Son of God that they have eternal life (over against false teachings that would undermine their confidence). BACK TO JOHN 20:31

STUDY NOTES FOR JOHN 21

STUDY NOTE FOR JOHN 21:1–25 This chapter appears to be a kind of postscript, prepared by the same author as the rest of the gospel. Among its purposes are to recount Peter’s restoration after his denials of Jesus (18:15–18, 25–27), and to refute a rumor that Jesus will return before the death of the beloved disciple, the gospel’s author (21:23, 24).

21:1 Sea of Tiberius. So called from a city on its western shore, this body of water is also called the Lake or Sea of Galilee (6:1). Jesus promised to appear to His apostles in Galilee (Matt. 28:10). BACK TO JOHN 21:1

STUDY NOTE FOR JOHN 21:2 Nathanael of Cana in Galilee. Nathanael’s hometown was the site of Jesus’ first sign (2:1–11), as Jesus’ resurrection is the climactic sign in this gospel (20:30 note). The confession that Nathanael offered, when Jesus’ omniscience dispelled his contempt for Nazareth, “You are the Son of God!” (1:49), conveys the truth in which the gospel is designed to elicit faith (20:31).

the sons of Zebedee. Identified in the Synoptic Gospels as James and his brother John, partners with Peter and Andrew in the fishing trade (Mark 1:19–20; 3:17). BACK TO JOHN 21:2

STUDY NOTE FOR JOHN 21:3 I am going fishing. Perhaps Peter, having denied the Lord, thinks he has forfeited the privilege of being a witness of Jesus’ resurrection.

that night they caught nothing. Fishing at night is not unusual in this era. In fact, Peter’s response to Jesus before a previous miraculous catch of fish probably implies that the darkness of night offers optimal conditions for fishing (Luke 5:4–11, especially v. 5). BACK TO JOHN 21:3

STUDY NOTE FOR JOHN 21:4 the disciples did not know. See note on 20:14. BACK TO JOHN 21:4

STUDY NOTE FOR JOHN 21:5 Children. That the stranger on the shore addresses them in this way, expressing affection as well as implying their immaturity or dependence, is surprising, as is His knowledge that they have caught nothing (implied in the form of His question) and the fact that without objection or hesitation they heed His inexplicable directive to cast their net on the right side of the boat. BACK TO JOHN 21:5

STUDY NOTE FOR JOHN 21:6 not able to haul it in. In the earlier miracle, the quantity of fish threatened to break the nets (contrast v. 11) and to sink both boats that were used to haul them in (Luke 5:6, 7). BACK TO JOHN 21:6

STUDY NOTE FOR JOHN 21:7 That disciple whom Jesus loved. See note on 13:23. He is quick to recognize Jesus.

put on his outer garment. This is strange for someone about to jump into the water. It seems to be a gesture of reverence for Jesus, before whom Peter does not want to appear unclothed. BACK TO JOHN 21:7

STUDY NOTE FOR JOHN 21:11 Simon Peter ... hauled the net ashore. Jesus followed the earlier miraculous catch with the call to Simon Peter and Andrew and Zebedee’s sons, their partners, to become fishers of men (Mark 1:17; Luke 5:10; cf. Matt. 13:47–50). In John’s gospel, miracles are signs that are certainly real historical events but also bear symbolic import (6:32–35; 9:39), so this post-resurrection miracle probably signifies the abundance of people who will be gathered to Jesus from all the nations through the apostolic gospel (compare 12:19; 1:29; 10:16). BACK TO JOHN 21:11

STUDY NOTE FOR JOHN 21:13 Jesus ... took the bread ... and so with the fish. His actions recall those by which He fed more than five thousand with five barley loaves and two fish (6:11). BACK TO JOHN 21:13

STUDY NOTE FOR JOHN 21:14 the third time. Not the third appearance absolutely, but the third to a group of the apostles (cf. 20:19–23, 24–28). BACK TO JOHN 21:14

STUDY NOTE FOR JOHN 21:15 Simon, son of John. Jesus used this name at the beginning of His solemn declaration in response to Peter’s confession (Matt. 16:17).

do you love me more than these. It is possible to construe this question in several ways. “Do you love Me more than these others love Me?”; “Do you love Me more than you love these others?”; or “Do you love Me more than you love these nets and fish?” (cf. v. 3 note). Since Jesus predicted Peter’s threefold denial in response to Peter’s protest that he alone would stay faithful even as all others fell away (Matt. 26:33–35), the first sense seems most likely: “Is your claim true, Simon, that your love for me exceeds that of others?” The Gk. verb translated “love” in Jesus’ question changes when the question is raised the third time (v. 17), and Peter’s answer has this second verb each time. Some have thought that there is a difference of meaning intended in the use of the two verbs. This is possible but not necessary for two reasons. First, John interchanges these verbs elsewhere in His gospel, such as in 16:27 and 17:23, where one verb and then the other is used to affirm that the Father loves believers. Second, other differences of wording in this conversation do not seem to indicate a difference of purpose. For example, “Feed my lambs,” “Tend my sheep,” and “Feed my sheep” are equivalent in their meaning.

Feed my lambs. “My lambs” and “my sheep” correspond to “my church” (10:14, 26, 27; Matt. 16:18). When Peter writes to his fellow elders (1 Pet. 5:1, 2), he urges them, “Shepherd the flock of God that is among you,” apparently having taken to heart the words of Jesus (see Acts 20:28–31). Through the prophets, God promised not only to come as His people’s true shepherd and to appoint “David” (the Messiah) to care for His flock (Ezek. 34:11–24) but also to give them many faithful undershepherds who bow to the headship of the “righteous branch,” David’s royal descendant (Jer. 23:3–6). BACK TO JOHN 21:15

STUDY NOTE FOR JOHN 21:16 Tend my sheep. This command is related to the noun translated “shepherd” in 10:2, 11–16 (cf. Heb. 13:20; 1 Pet. 2:25) and Eph. 4:11, and it lies behind the English word pastor. BACK TO JOHN 21:16

STUDY NOTE FOR JOHN 21:17 the third time. Peter is grieved not because of the change of wording in this last question but because Jesus repeats the question itself three times. Almost certainly, Peter is pained to remember the three times he denied Christ (13:38; 18:27). Jesus is giving Peter an opportunity to confess his love and to reaffirm his calling to follow Christ three times and counter his denial. With this knowledge, Peter calls Jesus the “chief Shepherd” (1 Pet. 5:4). BACK TO JOHN 21:17

STUDY NOTE FOR JOHN 21:18 stretch out your hands ... carry you where you do not want to go. The stretching out of Peter’s hands may imply his future crucifixion (v. 19 note), but at the very least it implies that he will be bound and die in captivity, and will not die of natural causes. BACK TO JOHN 21:18

STUDY NOTE FOR JOHN 21:19 by what kind of death. John has used these words to call attention to the nature of Jesus’ execution, that is, by being “lifted up” (on a cross; 12:27–36; 18:32). An ancient tradition states that Peter was martyred by being crucified, and a somewhat later tradition says he was suspended upside down on a cross.

Follow me. This is like the original call given by Jesus to His apostles (Matt. 4:19; Luke 5:27; cf. John 21:22). The whole incident restores Peter to his place as an apostle, which his denials threatened to take from him. BACK TO JOHN 21:19

STUDY NOTE FOR JOHN 21:20 the disciple whom Jesus loved. This further description, combined with 13:23–25, leaves little doubt that this disciple was John, son of Zebedee. BACK TO JOHN 21:20

STUDY NOTE FOR JOHN 21:22 what is that to you? As Peter’s previous comparison of himself to others was inappropriate (v. 15 note), so his curiosity about Christ’s plan for another disciple’s future is unfitting. Each disciple must focus on fidelity to his own calling from the Lord, whatever God may have in store for others. BACK TO JOHN 21:22

STUDY NOTE FOR JOHN 21:23 the saying spread ... yet Jesus did not say. In the apostolic period, rumors spread that Jesus had already returned from heaven (2 Thess. 2:2) or that He would do so momentarily. Jesus’ parable of the ten minas (Luke 19:11–27) cautioned the crowds, as He approached Jerusalem, not to expect Him to consummate God’s kingdom immediately; it also prepared Luke’s post-Pentecost audience to stay faithful in the long term as they awaited their Master’s return. Here, John calls attention to Jesus’ exact words to squelch the rumor that Jesus would return within the lifetime of at least one apostle, thereby discouraging eschatological date-setting (Mark 13:32; Acts 1:6, 7). BACK TO JOHN 21:23

STUDY NOTE FOR JOHN 21:24 the disciple who is bearing witness. See v. 20; 13:23 and notes.

we know. This may be the certification of a contemporary or a congregation who knew John personally. Or it may enlist the rest of the apostles as John’s fellow-witnesses (1 John 1:1–4), just as Jesus seems to have included John the Baptist (at least) when He told Nicodemus, “we speak of what we know, and bear witness to what we have seen” (3:11). Or it may simply be a way in which the apostle John makes reference to himself. In any case, the whole gospel, including ch. 21, was accepted immediately by the early church on the strength of the apostles’ eyewitness testimony. BACK TO JOHN 21:24

STUDY NOTE FOR JOHN 21:25 the world itself could not contain. In what may seem to be exaggeration, the author repeats the point that the gospel writers had to be selective of the events included in their accounts (20:30). Moreover, he closes his gospel by magnifying the abundance of Jesus’ redemptive works. BACK TO JOHN 21:25

FOOTNOTES FOR JOHN 1

1 Or was not any thing made. That which has been made was life in him

1 Greek to his own things; that is, to his own domain, or to his own people 2 People is implied in Greek 3 Or grace in place of grace 4 Or the only One, who is God; some manuscripts the only Son 5 Greek in the bosom of the Father

1 Or crying out, ‘In the wilderness make straight 2 That is, about 4 P.M. 3 Greek him

1 Cephas and Peter are from the word for rock in Aramaic and Greek, respectively 2 The Greek for you is plural; twice in this verse

FOOTNOTES FOR JOHN 2

1 Greek two or three measures (metrētas); a metrētēs was about 10 gallons or 35 liters 2 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to brothers or to brothers and sisters

1 Or This temple was built forty-six years ago

FOOTNOTES FOR JOHN 3

2 Greek him 3 Or from above; the Greek is purposely ambiguous and can mean both again and from above; also verse 7

1 The same Greek word means both wind and spirit 2 The Greek for you is plural here 3 The same Greek word means both wind and spirit 4 The Greek for you is plural here; also four times in verse 12 5 Some manuscripts add who is in heaven 6 Some interpreters hold that the quotation ends at verse 15

1 Or For this is how God loved the world 2 Some interpreters hold that the quotation continues through verse 36

FOOTNOTES FOR JOHN 4

1 That is, about noon 2 Greek forever

1 The Greek for you is plural; twice in this verse 2 Greek bondservants 3 That is, at 1 P.M.

FOOTNOTES FOR JOHN 5

4 Or Hebrew 5 Some manuscripts Bethsaida

1 Some manuscripts insert, wholly or in part, waiting for the moving of the water; 4 for an angel of the Lord went down at certain seasons into the pool, and stirred the water: whoever stepped in first after the stirring of the water was healed of whatever disease he had 2 The Greek word Ioudaioi refers specifically here to Jewish religious leaders, and others under their influence, who opposed Jesus in that time; also verses 15, 16, 18 3 Greek he

FOOTNOTES FOR JOHN 6

1 A denarius was a day’s wage for a laborer 2 Greek twenty-five or thirty stadia; a stadion was about 607 feet or 185 meters

1 Greek lacks the bread 2 Greek He

FOOTNOTES FOR JOHN 7

1 Or Judeans; Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time 2 Or brothers and sisters; also verses 5, 10 3 Some manuscripts add yet

1 Or this man knows his letters 2 Greek his

1 Or let him come to me, and let him who believes in me drink. As 2 Some manuscripts do not include 7:53–8:11; others add the passage here or after 7:36 or after 21:25 or after Luke 21:38, with variations in the text

FOOTNOTES FOR JOHN 8

1 Some manuscripts he

1 Greek bondservant; also verse 35

1 Some manuscripts your God 2 Some manuscripts has Abraham seen you?

FOOTNOTES FOR JOHN 9

1 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verse 22 2 Greek him

1 Some manuscripts the Son of God 2 Greek you would not have sin

FOOTNOTES FOR JOHN 10

1 Some manuscripts What my Father has given to me 2 Greek he; also verse 17

FOOTNOTES FOR JOHN 11

1 Greek Didymus 2 Greek fifteen stadia; a stadion was about 607 feet or 185 meters 3 Some manuscripts omit and the life 4 Or was indignant; also verse 38

1 Greek were seeking for

FOOTNOTES FOR JOHN 12

1 Greek litra; a litra (or Roman pound) was equal to about 11 1/2 ounces or 327 grams 2 A denarius was a day’s wage for a laborer 3 Or Leave her alone; she intended to keep it 4 Greek he

FOOTNOTES FOR JOHN 13

1 Some manuscripts omit except for his feet 2 The Greek words for you in this verse are plural 3 Greek bondservant 4 Greek But in order that the Scripture may be fulfilled

1 Greek in the bosom of Jesus 2 Greek lacks Jesus

FOOTNOTES FOR JOHN 14

3 Or You believe in God 4 Or In my Father’s house are many rooms; if it were not so, I would have told you; for I go to prepare a place for you 5 Some manuscripts Where I am going you know, and the way you know

1 Or If you know me, you will know my Father also, or If you have known me, you will know my Father also 2 Some manuscripts omit me 3 Or Advocate, or Counselor; also 14:26; 15:26; 16:7

1 Some manuscripts and is

FOOTNOTES FOR JOHN 15

1 Greek bondservants 2 Greek bondservant; also verse 20

1 Greek they would not have sin; also verse 24

FOOTNOTES FOR JOHN 16

1 Some manuscripts from the Father

FOOTNOTES FOR JOHN 17

1 Or from evil 2 Greek Set them apart (for holy service to God) 3 Or I sanctify myself; or I set myself apart (for holy service to God) 4 Greek may be set apart (for holy service to God)

FOOTNOTES FOR JOHN 18

1 Greek I am; also verses 6, 8 2 Greek he 3 Greek bondservant; twice in this verse

1 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verses 14, 31, 36, 38 2 Greek bondservants; also verse 26

1 Greek the praetorium

1 Or an insurrectionist

FOOTNOTES FOR JOHN 19

2 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verses 12, 14, 31, 38 3 Or Hebrew; also verses 17, 20 4 That is, about noon

1 Greek chiton, a long garment worn under the cloak next to the skin

1 Greek him 2 Greek one hundred litras; a litra (or Roman pound) was equal to about 11 1/2 ounces or 327 grams

FOOTNOTES FOR JOHN 20

3 Greek his

1 Or Hebrew 2 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time

1 Greek Didymus

FOOTNOTES FOR JOHN 21

1 Greek two hundred cubits; a cubit was about 18 inches or 45 centimeters

1 Or brothers and sisters

The

Acts

of the APOSTLES

TITLE

As with his “first book,” the gospel of Luke, the author opens with a brief prologue that identifies the original recipient, Theophilus, and previews the theme. The first book reported “all that Jesus began to do and teach” (1:1), so the implication is that this second book will carry the narrative forward, showing what Jesus continued to do and teach after His ascension to heaven. He continues to act through the presence of His Holy Spirit and the ministry of His apostles (both mentioned in 1:2). Early manuscripts and patristic sources refer to this document as “Acts of the Apostles,” or “Acts of All the Apostles” (a misnomer), or “the Scripture of the Acts of the Apostles.”

AUTHOR

According to early church tradition, the book of Acts was written by Luke the physician, a companion of Paul on his second and third missionary journeys and on the voyage to Rome. Irenaeus, Clement of Alexandria, the anonymous Muratorian Canon, and Eusebius all credit Luke as the author.

Those external testimonies to the identity of the author of the book of Acts fit well with what we can determine about the individual who wrote the book from the text of Acts itself. The well-known “we” passages of the latter half of the book (16:10–17; 20:5–15; 21:1–18; 27:1–28:16) show that the narrator of Acts accompanied Paul from Troas in Asia Minor to Philippi on the Continent of Europe, returning with him to Troas. Later, he and Paul traveled from Palestine to Rome. Among those who were with Paul during his imprisonment in Rome was “Luke the beloved physician” (Col. 4:14), so Luke could well have described the travels of Paul and his companions as a fellow traveler would.

The author was an educated Gentile, as attested by the style and the high level of Greek used in Luke and Acts. His Greek is sometimes fully classical (Luke 1:1–4). The author’s methodical approach to writing and his interest in research reveal an educated, highly trained man. Luke’s identity as a Gentile may be inferred from the fact that his name appears after those whom Paul calls “the only men of the circumcision among my fellow workers for the kingdom of God” (Col. 4:11). That Luke was a physician means he was highly educated, making him a likely candidate as the author of the book of Acts.

In the late nineteenth and early twentieth centuries, scholars drew attention to the medical terminology found in Luke and Acts and to the author’s interest in diseases (Luke 4:38; 8:43, 44; Acts 3:7; 12:23; 13:11; 20:7–11; 28:3, 8). More recently, it has been argued that medical terms were in common use among ancient writers, so that the author need not have been a physician. Still, an interest in medical matters is apparent in Luke and Acts, and that fact, coupled with the external and internal evidence listed above, make it reasonable to conclude that Luke the physician was the author. For more on the authorship of Acts, see “History of Interpretation” below.

DATE AND OCCASION

Three dates suggested for Acts are: before A.D. 70; 80 to 85; and 105 to 130. The last range of dates is based in part on the theory that the author of Acts was probably not Luke, and obtained his information about the revolutionaries Theudas and Judas (5:36, 37) from the writings of the Jewish historian Josephus, who wrote during the latter half of the first century. But the Theudas mentioned in Acts may have been one of many revolutionaries who arose about the time Herod the Great died, not the later Theudas mentioned by Josephus. Luke’s knowledge of Judas was not necessarily derived from Josephus, any more than Josephus’s knowledge was derived from Luke. Some argue that Luke made use of Josephus’s account of the death of Herod Agrippa I in A.D. 44 (12:19–22), since both use similar words in describing the event. The two accounts, however, differ considerably.

The view that Luke and Acts were written before the destruction of Jerusalem in A.D. 70 is supported by the following considerations. First, ch. 28 ends with Paul under house arrest. While waiting to appear before Caesar, he was free to preach to all who come to him. This had to occur before A.D. 64, when a great fire swept through Rome and the Emperor Nero said that Christians were to blame. Second, Acts does not mention Paul’s death, which appeared to be imminent when the apostle wrote 2 Tim. 4 and which occurred around A.D. 68. Third, near the end of Acts, Luke portrays the Roman government as benevolent toward Christianity, an attitude that changed after A.D. 64. Fourth, certain terms point to an early date. These include “disciple”; “the first day of the week” in 20:7 (later to become “the Lord’s Day”; cf. Rev. 1:10); a reference to “the peoples of Israel” in 4:27 (a term later to include both Jews and Gentiles; Titus 2:14); the early title “Son of Man” (7:56); as well as language about geographical and political details.

Luke 1:3 and Acts 1:1 are both addressed to Theophilus. He may have been Luke’s patron or benefactor. Certainly, he was a Gentile who had received Christian instruction before Luke’s writing (Luke 1:4). If he was Luke’s patron, Theophilus would have provided a living for Luke to enable him to do research and write his two books, and he also would have financed the reproduction (by hand) of Luke’s works. By comparison, the historian Josephus had the Roman generals Vespasian and Titus as patrons, as well as another benefactor, a certain Epaphroditus, to whom he dedicated his book Against Apion.

As he implies in Luke 1:1–4, the author collected material from his own experience and from Semitic sources inside and outside Palestine. He mentions the names of several people who may have helped him (16:11; 20:4). He could have talked to Mary, Jesus’ mother, in addition to others who were “eyewitnesses and ministers of the word” (Luke 1:2). As a traveling companion of Paul, he would have learned about the apostle’s calling and early ministry from the apostle himself.

GENRE

Like Luke’s “first book” (the third gospel) and the other canonical gospels, the book of Acts belongs to the genre of biblical historical narrative, which provides a faithful (though selective) record of the events of God’s intervention for His people’s redemption, along with theological and spiritual interpretation of those events. Acts reports events associated with the establishment and growth of the church in its new covenant form in the first generation after Jesus’ ascension and His bestowal of the Holy Spirit on the Day of Pentecost. The theological and spiritual commentary on those events is provided through the author’s choice of language, often evocative of Old Testament Scriptures, through the literary structure of the book as a whole (see “Literary Features” below), and through discourses (sermons and speeches) spoken by participants in the events. Although Acts is called the “Acts of the Apostles,” the author’s selectivity is shown in the way he traces only the ministries of Peter (chs. 1–12) and Paul (chs. 13–28), and focuses attention primarily on the westward spread of the gospel and the church, reaching a terminus at Rome, the capital of the empire.

LITERARY FEATURES

The Greek vocabulary and syntax of the books of Luke and Acts are, along with Hebrews and James, among the most polished in the New Testament, while simultaneously displaying the Semitic influence of the Septuagint and the Aramaic background of the early church in Palestine. As literature, then, this book’s style reflects the historical events that it records, bridging the roots of Christianity in the faith and Scriptures of Israel and the wider Greco-Roman world, to which God’s Word went through Paul and other apostles and witnesses. Several distinctive literary features guide readers into the message that the Holy Spirit is conveying through the account of the church’s early decades after Pentecost.

1. Phases of the Word’s Expansion. Jesus’ announcement to the apostles that, upon the Holy Spirit’s arrival, they will be empowered as His witnesses “in Jerusalem and in all Judea and Samaria, and to the end of the earth” (1:8), forecasts the structure of Acts as a narrative of the three phases of expansion for the apostolic church’s witness to God’s word. The focus of attention is on Jerusalem from the outpouring of the Spirit at Pentecost through the martyrdom of Stephen (chs. 1–7), although the church there continues to have special influence as believers carry the word to other regions (8:14; 11:1, 2; 15:1–32; 16:4; 21:17–26). The scattering of Christians after Stephen’s death “throughout the regions of Judea and Samaria” (8:1) constitutes the second phase foretold by Jesus (chs. 8–12). The third phase (chs. 13–28) focuses on the ministry of Paul and his colleagues, closing with Paul’s unhindered testimony about Jesus in Rome, the imperial capital, which represents “the end of the earth.”

2. Events and Trends Interwoven. The flow of Acts’ narrative advances as accounts of specific events alternate with summary descriptions of trends in the church’s ongoing life as a result of the events. The Spirit’s descent at Pentecost (2:1–41) is followed by believers’ daily life together, marked by devotion to the apostles’ teaching, fellowship, the breaking of bread, and prayer (2:42–47). Later summaries, following or preceding noteworthy events and sermons, describe the Christians’ financial community (4:32–35), introducing Barnabas’ generosity and Ananias’ and Sapphira’s hypocrisy; the apostles’ miracles and the reaction they evoked (5:12–16); and the powerful growth of the word of God (6:7; 12:24; 13:49; 19:20). The numerical, geographic, and spiritual growth of the church is the growth of God’s Word in its life-changing power.

3. Sermons. The centrality of the preached word to the church’s growth is illustrated by the abundance of sermonic material included in Acts. At least thirty percent of the words in Acts are found in the speeches of apostles and other Christian witnesses. As the book outline below shows, every major section of the book contains samples (likely summaries) of the apostolic preaching of the gospel in Jerusalem, Judea and Samaria, and in the wider Greco-Roman world. Sermons are addressed to Jews, Gentiles, and religiously mixed audiences and are delivered in the temple precincts, in synagogues, in open-air venues, and in legal proceedings. The preachers’ approach varies with their hearers’ degree of acquaintance with and respect for the Old Testament Scriptures, but their theme is consistent: God’s glory as creator, human guilt before Him, and the redemptive mission of Jesus the Messiah and the coming judge of all.

4. Parallels with the Third Gospel. Echoes of Jesus’ life and ministry in the experience of His followers recounted in Acts skillfully reinforce the theme that becoming His disciple entails following in His footsteps, particularly along the path of suffering (Luke 6:40; 9:23; 14:26, 27, 33; Mark 10:35–40). As Jesus was anointed by the Holy Spirit and began to preach good news, meeting both appreciation and opposition (Luke 3:21, 22; 4:16–30), so also His witnesses were empowered by the Spirit, preached, and encountered receptivity and resistance (Acts 2:1–41; 3:11–26; 4:1–22). As Jesus moved resolutely toward the rejection and death awaiting Him in Jerusalem (Luke 9:21–22, 44, 51; 18:31–33), so Paul would not be dissuaded from traveling to that city and the suffering there that the Spirit foretold (Acts 20:22–24; 21:4, 10–14).

CHARACTERISTICS AND PRIMARY THEMES

Acts is a careful history of the development of the early church. Luke’s descriptions of geographical and provincial details, of governmental officials and their actions, of imperial procedure, of a sea voyage to Italy, replete with accurate nautical terms—all these come from a careful researcher who was himself an eyewitness of many of the events he records.

Luke had several purposes. In 1:1, 2 he says that in his gospel he has explained the life of Jesus until the ascension. He summarizes the general theme of Acts in a statement of the risen Lord Jesus: the apostles are commissioned as His witnesses to testify in expanding circles “in Jerusalem and in all Judea and Samaria, and to the end of the earth” (1:8). Some have detected an interest in defending Christianity or showing that Christianity was not a threat to Rome.

The abundant allusions to and citations of the Old Testament both in the third gospel and in the sermons and prayers of Acts demonstrate that the gospel of Jesus, Israel’s Messiah and God’s light to the Gentiles, fulfills the prophecies of Israel’s Scriptures, as Jesus taught His disciples before and after His resurrection (Luke 22:37; 24:25–27, 44–49). Acts is a map of the expansion of the church into the ancient Greco-Roman world, showing how the present age in the history of God’s salvation of His people began.

THEOLOGY OF ACTS

Acts repeats and reinforces many of the theological emphases of Luke’s gospel (see Introduction to Luke: Theology of Luke). The sovereignty of God over history and in redemption is asserted through a variety of terms and statements. Events pertaining to the suffering and resurrection of Christ were “necessary” because they were planned by God, who revealed them in advance in the Old Testament Scriptures (1:16, 20, 21; 2:23; 3:17, 18; 4:28; 13:29). God “appointed” Christ as Messiah and Judge (2:23; 10:42; 17:31), just as He appointed individuals for eternal life (13:48) and the temporal and geographical boundaries of the various nations of mankind (17:26). God’s “will” was fulfilled even by those who wickedly conspired against Jesus the Christ (2:23; 4:27, 28). God “chose” the patriarchs and Israel (13:17), but He also “chose” to send Peter to preach good news to Gentiles (15:7). God’s servant Jesus, Abraham’s offspring, blesses people by turning them from their wickedness (3:26), opening a door of faith and granting the repentance that brings life even to the Gentiles (11:18; 14:27), opening hearts to receive the gospel (16:14), and adding to His church daily those whom He saves (2:47).

Salvation is a central theme in Luke’s gospel and in Acts. The terminology of salvation (“savior,” “save,” “salvation”) appears more frequently in these two books than in the other three gospels. In Acts, salvation can include relief from physical distress (4:9) and economic oppression (7:25), but it is comprehensive, including reconciliation to God and eternal life (2:21, 40; 13:26, 47; 15:1, 11; 16:30, 31; 28:28). Reconciliation to God through the work of Christ is the primary focus of the terminology of salvation in Luke and Acts, and other salvific benefits are the consequences of God’s answer to our most fundamental need—the Savior who kept God’s law in our place, died as the effectual atonement for our sin, and was raised from the dead for our justification (cf. Rom. 4:23–25; 5:12–21). Jesus is the Savior given by God (5:31; 13:23), and salvation is found in no other name than His (4:12).

The bestowal of the great eschatological gift promised by the Father, the Holy Spirit, marked a new phase in Jesus’ redemptive mission and rule, and therefore in the composition of His people, His church. At Pentecost, the Spirit enabled Jesus’ followers to speak the gospel in the languages of the nations (1:5, 8; 2:1–11), and His presence was promised to those who repent and receive baptism in Jesus’ name (2:38). The Spirit ushered Samaritan believers into Christ’s church (8:14–16), and then uncircumcised Gentiles (10:44–48; 11:15–17; 15:8). The Spirit gave wisdom to Christians who ministered mercy (6:3, 5) and words to those who spoke His Word (4:8, 31; 5:32; 6:10). At times He personally directed the heralds of the gospel (10:19; 13:2; 16:6, 7). The Holy Spirit gave to Jesus’ followers both comfort and joy (9:31; 13:52).

In the aftermath of the Spirit’s descent at Pentecost Jesus’ followers gathered regularly for worship, instruction, and the sharing of their lives and resources (2:42–47; 4:32–35). They are “God’s church” (20:28; cf. 5:11; 8:1; 9:31), a title that implies continuity with Israel’s congregation in the wilderness (7:38). As in the Gospels, their readiness to submit to and learn from their Master is reflected in the title “disciples” (6:1, 2; 9:1, 25, 26; 13:52). To outsiders, the church early on became known as “the Way” (9:2; 19:9, 23; 24:14), perhaps as a reflection of Jesus’ self-designation in John 14:6. However, most likely “the Way” became a name for the church because of the all-important role of the book of Isaiah (see “Acts in the Larger Story of the Bible” below). The church is established on the foundation of the apostles’ eyewitness testimony to Jesus’ resurrection (1:22; 2:32; cf. Eph. 2:20), but its growth demands the emergence of other leaders as well (6:1–7). Both in Jerusalem and elsewhere congregations are led by elders (11:30; 14:23; 15:2, 6, 22, 23), who receive ability and maturity from the Holy Spirit to shepherd and protect “the flock” (20:17–31). Although expressed in many congregations across vast distances, the church also displays its unity in submission of Gentile congregations throughout the Roman Empire to the decision of Jerusalem’s apostles and elders (16:4, 5), and in the circulation of leaders among various local churches (18:27).

ACTS IN THE LARGER STORY OF THE BIBLE

Acts records the fulfillment of God’s covenant promise to impart blessing to all nations through Abraham’s offspring, Jesus of Nazareth (Gen. 22:18; Acts 3:25, 26; Gal. 3:7–9, 16), who is the Suffering Servant of the Lord (Is. 53; Acts 8:32–35) and the bestower of the promised Holy Spirit in the last days (Joel 2:28–32; Acts 2:16–21, 33).

Befitting its position in the New Testament canon, Acts forms the historical bridge between the Gospels and the epistles, between Jesus’ completed ministry in humiliation on earth and His ongoing ministry in exaltation in heaven. As the Gospels open, John the Baptist is predicting the greater One who will baptize people with the Holy Spirit; but as they close, Jesus, to whom John testified, has not yet fulfilled that promise. Acts records that fulfillment, and thereby provides the context for the Epistles’ explanation of the Spirit’s transforming presence in the church. As the Gospels close, Jesus is alive, raised from the dead, and demonstrating His victory over sin and death by appearing repeatedly to a small circle of Jewish followers in Judea and Galilee. As the Epistles open, churches devoted to Jesus have been planted among Gentiles in major urban centers across the Greco-Roman world. Acts traces the course of events—the descent of the Spirit, the persecution that dispersed believers, the inclusion of Gentiles by faith, the call of Paul—that produced the churches and the issues addressed in the Epistles.

CHRIST IN ACTS

The narrative sections and the sermons of Acts reveal both the identity of Jesus as God and man and His redemptive mission. Jesus is the Lord who commissions His followers as a new, true Israel to serve as His witnesses throughout the world (1:8; cf. Is. 43:10, 12; 44:8). In His name alone is salvation to be found (4:12; Is. 45:21–25). He is the God who searches hearts (1:24; 1 Sam. 16:7; Jer. 17:10).

Jesus is the Christ, the anointed king promised to Israel through the royal line of David, opposed by God’s enemies (4:25–29; Ps. 2:1, 2) but now risen from the dead and enthroned at God’s right hand, in fulfillment of Scripture (2:29–35; 13:32–37; Ps. 16:8–11; 110:1). Jesus is the righteous Suffering Servant of the Lord promised in Is. 53 (8:32–35; cf. 3:13, 26; 4:27, 30; 7:52). Raised and exalted by the Father, He is the Son of Man who now reigns in heaven (7:56; cf. 1:9; Dan. 7:13, 14). Yet the Lord Jesus continues to operate on earth, calling apostles (1:2, 24–26; 9:4–17), pouring out God’s Spirit (2:33), guiding His messengers and opening hearts to their message (16:7, 14), and saving through His name (2:21, 38; 3:6, 16; 4:10–12, 30).

Looking to the future, Acts foretells the physical, visible return of Jesus from heaven (1:11). By His resurrection, Jesus has already been designated as the Judge before whom all nations will stand on the day appointed by God (10:42; 17:31). His reappearance from heaven will consummate God’s already-inaugurated redemptive reign in “times of refreshing” that will bring about the restoration of all things (3:20, 21). As the ascended Lord, Christ is exalted at the Father’s right hand in heaven and has all authority granted to Him. Acts reminds us to think of Christ’s redemptive work as encompassing His death, burial, resurrection, and ascension (2:14–36; 5:29–32).

HISTORY OF INTERPRETATION

For most of church history, Acts has been read as a straightforward, though selective, historical record of the events in the early decades of the apostolic church, from the ascension of Christ through the gospel’s spread in the Roman Empire, until the arrival of Paul, apostle to the Gentiles, at the imperial capital in the early 60s. From at least the Reformation forward, scholars have also recognized that a pastoral-theological purpose accompanies the author’s intention to offer a reliable historical record of the birth and growth of the church in the thirty years after Christ’s resurrection and ascension.

In the nineteenth and twentieth centuries, critical scholars raised objections to the longstanding tradition of Lukan authorship, and consequently to the historical trustworthiness of Acts. They contended that Acts could not have been written by a contemporary of Paul and the other apostles. Some claimed that Acts underplays the supposed conflict between Peter and Paul, between Jewish and Gentile Christianity, as reflected in Paul’s epistles. It was also alleged that Acts glorifies Paul as an eloquent orator and miracle-worker, whereas Paul himself, in his epistles, stresses his ineffective speech, sufferings, and weakness. The rise of form, source, and redaction criticism of the Gospels (and Acts with them) focused increasing attention on the theological agenda behind Luke–Acts, sometimes with the implication that the author compromised historical accuracy in order to convey a theological and pastoral message to his readers.

More recent studies in both evangelical and historical-critical scholarship have shown the weakness of challenges to the claim that the third gospel and Acts were written by a companion of Paul, with eyewitness testimony as their source. A nuanced interpretation of Acts and Paul’s epistles show them to offer complementary, not contradictory, perspectives on the issues confronting the church in the early decades after Pentecost and on the apostle to the Gentiles himself. When Acts is viewed in its place within the trajectory of biblical prophetic history (from the Pentateuch through Joshua, Judges, Samuel, and Kings and then to the Gospels), the allegation that theological and historiographical motives must be at cross-purposes loses its credibility.

OUTLINE OF ACTS

I. THE LORD’S WORD IN JERUSALEM (1:1–8:3)

A. The Baptism of the Spirit (chs. 1; 2)

Sermon: Peter at Pentecost

B. Healing, Preaching and Persecution (3:1–4:32)

Sermon: Peter in Solomon’s Colonnade and before the Sanhedrin

C. Common Life in Church (4:32–5:11)

D. Healings, Preaching and Persecution (5:12–42)

E. Stephen, God’s witness, killed (6:1–8:3)

Sermon: Stephen’s defense

II. THE LORD’S WORD DISPERSED TO JUDEA AND SAMARIA (8:4–12:24)

A. Philip: The Word battering the walls of Israel (8:4–40)

B. The Missionary to the Nations called: Saul (9:1–31)

C. The First Convert from the Nations: Cornelius (9:32–11:18)

Sermon: Peter to Cornelius and his friends

D. The First Church among the Nations: Antioch (11:19–30)

E. Herod Agrippa I: The Word’s power against the world’s power (ch. 12)

III. THE LORD’S WORD TO THE ENDS OF THE EARTH PART I: ASIA AND GREECE (CHS. 13–20)

A. The First Mission to the Nations (chs. 13; 14)

Sermons: Paul at Pisidian Antioch and Lystra (Asia Minor)

B. The Reception of the Nations into the Church (15:1–35)

C. The Second Mission to the Nations (15:36–18:22)

Sermon: Paul at Athens (Greece)

D. The Third Mission to the Nations (18:23–20:38)

Sermon: Paul’s farewell to Ephesian elders

IV. THE LORD’S WORD TO THE ENDS OF THE EARTH PART II: ROME (CHS. 21–28)

A. Paul Attacked and Arrested in Jerusalem (21:1–23:11)

Sermon: Paul’s defense to the Jerusalem crowd (conversion recounted)

B. Paul Tried before Felix in Caesarea (23:12–24:27)

C. Paul Tried before Festus and Herod Agrippa II (chs. 25; 26)

Sermon: Paul’s defense to Agrippa (conversion recounted)

Paul appeals to Caesar (25:11)

D. Paul’s Voyage to Rome (27:1–28:10)

E. Paul Preaches the Word of the Lord in Rome (28:11–31)

THE PROMISE OF THE HOLY SPIRIT

1  In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, [2] until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. [3] He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God.

[4] And while staying [1] with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; [5] for John baptized with water, but you will be baptized with [2] the Holy Spirit not many days from now.”

THE ASCENSION

[6] So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” [7] He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. [8] But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” [9] And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. [10] And while they were gazing into heaven as he went, behold, two men stood by them in white robes, [11] and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”

MATTHIAS CHOSEN TO REPLACE JUDAS

[12] Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. [13] And when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. [14] All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers. [1]

[15] In those days Peter stood up among the brothers (the company of persons was in all about 120) and said, [16] “Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. [17] For he was numbered among us and was allotted his share in this ministry.” [18] (Now this man acquired a field with the reward of his wickedness, and falling headlong [2] he burst open in the middle and all his bowels gushed out. 19 And it became known to all the inhabitants of Jerusalem, so that the field was called in their own language Akeldama, that is, Field of Blood.) [20] “For it is written in the Book of Psalms,

“‘May his camp become desolate,

and let there be no one to dwell in it’;

and

“‘Let another take his office.’

[21] So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection.” [23] And they put forward two, Joseph called Barsabbas, who was also called Justus, and Matthias. [24] And they prayed and said, “You, Lord, who know the hearts of all, show which one of these two you have chosen 25 to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” [26] And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.

THE APOSTLES

Since twelve of those who were disciples of Christ later became His apostles, the two terms disciple and apostle are often confused. Although the terms are used interchangeably, they are not exact synonyms. A disciple is defined in the Bible as a “learner,” one who entered into the fellowship of Jesus’ rabbinic instruction. Though the apostles were disciples, not all disciples became apostles.

An apostle enjoyed a special office in the New Testament church. The term apostle means “one who is sent.” Technically, however, an apostle was more than a messenger. He was commissioned with the authority to speak for and represent the One who sent him. The chief Apostle in the New Testament is Jesus Himself. He was sent by the Father and spoke with the authority invested in Him by the Father. To reject Jesus was to reject the Father, who sent Him.

Likewise, the apostles were called and commissioned directly by Christ and spoke with His authority. To reject apostolic authority was to reject the authority of Christ, who sent them.

In the New Testament, twelve disciples were commissioned as apostles. After Judas’s death, the church replaced the vacancy by selecting Matthias, as Acts records. To this number Jesus added the apostle Paul as the special apostle to the Gentiles. Paul’s apostleship was a matter of some debate because he did not meet all of the requirements for apostleship set forth in Acts. The criteria for apostleship included being: (1) a disciple of Jesus during His earthly ministry, (2) an eyewitness of the Resurrection, and (3) called and commissioned directly by Christ. Paul was not a former disciple, and his vision of the resurrected Christ occurred after Jesus’ ascension. Paul was not an eyewitness of the Resurrection in the same way the other apostles were. Nevertheless, Paul was directly called to the office by Christ. His call was confirmed by the other apostles, whose apostleship was not in doubt and was authenticated by the miracles God performed through him, attesting his authority as an apostolic agent of revelation.

By the late first century, the postapostolic fathers clearly recognized that their authority was subordinate to the original apostles. There are no official apostles alive today as no one can meet the biblical criteria for the office or be confirmed by the original apostles, as Paul was. The Bible is the only apostolic authority for us today.

THE COMING OF THE HOLY SPIRIT

2  When the day of Pentecost arrived, they were all together in one place. [2] And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. 3 And divided tongues as of fire appeared to them and rested [1] on each one of them. [4] And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.

[5] Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. [6] And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. [7] And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? [8] And how is it that we hear, each of us in his own native language? 9 Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, 11 both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.” 12 And all were amazed and perplexed, saying to one another, “What does this mean?” [13] But others mocking said, “They are filled with new wine.”

PETER’S SERMON AT PENTECOST

14 But Peter, standing with the eleven, lifted up his voice and addressed them: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. [15] For these people are not drunk, as you suppose, since it is only the third hour of the day. [1] 16 But this is what was uttered through the prophet Joel:

[17] “‘And in the last days it shall be, God declares,

that I will pour out my Spirit on all flesh,

and your sons and your daughters shall prophesy,

and your young men shall see visions,

and your old men shall dream dreams;

18 even on my male servants [2] and female servants

in those days I will pour out my Spirit, and they shall prophesy.

19 And I will show wonders in the heavens above

and signs on the earth below,

blood, and fire, and vapor of smoke;

20 the sun shall be turned to darkness

and the moon to blood,

before the day of the Lord comes, the great and magnificent day.

21 And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’

[22] “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— [23] this Jesus, [3] delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. 24 God raised him up, loosing the pangs of death, because it was not possible for him to be held by it. [25] For David says concerning him,

“‘I saw the Lord always before me,

for he is at my right hand that I may not be shaken;

26 therefore my heart was glad, and my tongue rejoiced;

my flesh also will dwell in hope.

27 For you will not abandon my soul to Hades,

or let your Holy One see corruption.

28 You have made known to me the paths of life;

you will make me full of gladness with your presence.’

29 “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. [30] Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, 31 he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. 32 This Jesus God raised up, and of that we all are witnesses. [33] Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. [34] For David did not ascend into the heavens, but he himself says,

“‘The Lord said to my Lord,

“Sit at my right hand,

35 until I make your enemies your footstool.”’

[36] Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

37 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” [38] And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. [39] For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” [40] And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” 41 So those who received his word were baptized, and there were added that day about three thousand souls.

THE FELLOWSHIP OF THE BELIEVERS

[42] And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. 43 And awe [1] came upon every soul, and many wonders and signs were being done through the apostles. [44] And all who believed were together and had all things in common. [45] And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. [46] And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, [47] praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

THE LAME BEGGAR HEALED

3  Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. [2] [2] And a man lame from birth was being carried, whom they laid daily at the gate of the temple that is called the Beautiful Gate to ask alms of those entering the temple. [3] Seeing Peter and John about to go into the temple, he asked to receive alms. 4 And Peter directed his gaze at him, as did John, and said, “Look at us.” 5 And he fixed his attention on them, expecting to receive something from them. [6] But Peter said, “I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!” 7 And he took him by the right hand and raised him up, and immediately his feet and ankles were made strong. [8] And leaping up he stood and began to walk, and entered the temple with them, walking and leaping and praising God. 9 And all the people saw him walking and praising God, 10 and recognized him as the one who sat at the Beautiful Gate of the temple, asking for alms. And they were filled with wonder and amazement at what had happened to him.

PETER SPEAKS IN SOLOMON’S PORTICO

[11] While he clung to Peter and John, all the people, utterly astounded, ran together to them in the portico called Solomon’s. [12] And when Peter saw it he addressed the people: “Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made him walk? [13] The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant [1] Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. [14] But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, [15] and you killed the Author of life, whom God raised from the dead. To this we are witnesses. [16] And his name—by faith in his name—has made this man strong whom you see and know, and the faith that is through Jesus [2] has given the man this perfect health in the presence of you all.

[17] “And now, brothers, I know that you acted in ignorance, as did also your rulers. [18] But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. [19] Repent therefore, and turn back, that your sins may be blotted out, [20] that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, 21 whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. 22 Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ 24 And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. [25] You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’ [26] God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness.”

PETER AND JOHN BEFORE THE COUNCIL

4  And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, [2] greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. [3] And they arrested them and put them in custody until the next day, for it was already evening. [4] But many of those who had heard the word believed, and the number of the men came to about five thousand.

[5] On the next day their rulers and elders and scribes gathered together in Jerusalem, [6] with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family. [7] And when they had set them in the midst, they inquired, “By what power or by what name did you do this?” [8] Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders, 9 if we are being examined today concerning a good deed done to a crippled man, by what means this man has been healed, 10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead—by him this man is standing before you well. [11] This Jesus [1] is the stone that was rejected by you, the builders, which has become the cornerstone. [1] [12] And there is salvation in no one else, for there is no other name under heaven given among men [2] by which we must be saved.”

[13] Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. 14 But seeing the man who was healed standing beside them, they had nothing to say in opposition. 15 But when they had commanded them to leave the council, they conferred with one another, 16 saying, “What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it. 17 But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.” 18 So they called them and charged them not to speak or teach at all in the name of Jesus. [19] But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, 20 for we cannot but speak of what we have seen and heard.” 21 And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened. 22 For the man on whom this sign of healing was performed was more than forty years old.

THE BELIEVERS PRAY FOR BOLDNESS

23 When they were released, they went to their friends and reported what the chief priests and the elders had said to them. [24] And when they heard it, they lifted their voices together to God and said, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them, [25] who through the mouth of our father David, your servant, [3] said by the Holy Spirit,

“‘Why did the Gentiles rage,

and the peoples plot in vain?

26 The kings of the earth set themselves,

and the rulers were gathered together,

against the Lord and against his Anointed’ [4]—

[27] for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, [28] to do whatever your hand and your plan had predestined to take place. [29] And now, Lord, look upon their threats and grant to your servants [1] to continue to speak your word with all boldness, 30 while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.” [31] And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness.

THEY HAD EVERYTHING IN COMMON

[32] Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. [33] And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. [34] There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold 35 and laid it at the apostles’ feet, and it was distributed to each as any had need. [36] Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, [37] sold a field that belonged to him and brought the money and laid it at the apostles’ feet.

ANANIAS AND SAPPHIRA

5  But a man named Ananias, with his wife Sapphira, sold a piece of property, [2] and with his wife’s knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles’ feet. [3] But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? 4 While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” [5] When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it. 6 The young men rose and wrapped him up and carried him out and buried him.

7 After an interval of about three hours his wife came in, not knowing what had happened. 8 And Peter said to her, “Tell me whether you [1] sold the land for so much.” And she said, “Yes, for so much.” 9 But Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.” [10] Immediately she fell down at his feet and breathed her last. When the young men came in they found her dead, and they carried her out and buried her beside her husband. [11] And great fear came upon the whole church and upon all who heard of these things.

MANY SIGNS AND WONDERS DONE

12 Now many signs and wonders were regularly done among the people by the hands of the apostles. And they were all together in Solomon’s Portico. [13] None of the rest dared join them, but the people held them in high esteem. [14] And more than ever believers were added to the Lord, multitudes of both men and women, [15] so that they even carried out the sick into the streets and laid them on cots and mats, that as Peter came by at least his shadow might fall on some of them. [16] The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed.

THE APOSTLES ARRESTED AND FREED

[17] But the high priest rose up, and all who were with him (that is, the party of the Sadducees), and filled with jealousy 18 they arrested the apostles and put them in the public prison. [19] But during the night an angel of the Lord opened the prison doors and brought them out, and said, [20] “Go and stand in the temple and speak to the people all the words of this Life.” [21] And when they heard this, they entered the temple at daybreak and began to teach.

Now when the high priest came, and those who were with him, they called together the council, all the senate of the people of Israel, and sent to the prison to have them brought. 22 But when the officers came, they did not find them in the prison, so they returned and reported, 23 “We found the prison securely locked and the guards standing at the doors, but when we opened them we found no one inside.” [24] Now when the captain of the temple and the chief priests heard these words, they were greatly perplexed about them, wondering what this would come to. 25 And someone came and told them, “Look! The men whom you put in prison are standing in the temple and teaching the people.” [26] Then the captain with the officers went and brought them, but not by force, for they were afraid of being stoned by the people.

27 And when they had brought them, they set them before the council. And the high priest questioned them, [28] saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man’s blood upon us.” 29 But Peter and the apostles answered, “We must obey God rather than men. [30] The God of our fathers raised Jesus, whom you killed by hanging him on a tree. [31] God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. [32] And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him.”

33 When they heard this, they were enraged and wanted to kill them. [34] But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while. 35 And he said to them, “Men of Israel, take care what you are about to do with these men. 36 For before these days Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him. He was killed, and all who followed him were dispersed and came to nothing. [37] After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him were scattered. [38] So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail; 39 but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” So they took his advice, [40] and when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. [41] Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name. 42 And every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus.

SEVEN CHOSEN TO SERVE

6  Now in these days when the disciples were increasing in number, a complaint by the Hellenists [1] arose against the Hebrews because their widows were being neglected in the daily distribution. [2] And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. [3] Therefore, brothers, [1] pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. 4 But we will devote ourselves to prayer and to the ministry of the word.” [5] And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. 6 These they set before the apostles, and they prayed and laid their hands on them.

[7] And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith.

STEPHEN IS SEIZED

[8] And Stephen, full of grace and power, was doing great wonders and signs among the people. [9] Then some of those who belonged to the synagogue of the Freedmen (as it was called), and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, rose up and disputed with Stephen. 10 But they could not withstand the wisdom and the Spirit with which he was speaking. [11] Then they secretly instigated men who said, “We have heard him speak blasphemous words against Moses and God.” 12 And they stirred up the people and the elders and the scribes, and they came upon him and seized him and brought him before the council, [13] and they set up false witnesses who said, “This man never ceases to speak words against this holy place and the law, [14] for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us.” [15] And gazing at him, all who sat in the council saw that his face was like the face of an angel.

STEPHEN’S SPEECH

7  And the high priest said, “Are these things so?” [2] And Stephen said:

“Brothers and fathers, hear me. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, 3 and said to him, ‘Go out from your land and from your kindred and go into the land that I will show you.’ [4] Then he went out from the land of the Chaldeans and lived in Haran. And after his father died, God removed him from there into this land in which you are now living. 5 Yet he gave him no inheritance in it, not even a foot’s length, but promised to give it to him as a possession and to his offspring after him, though he had no child. [6] And God spoke to this effect—that his offspring would be sojourners in a land belonging to others, who would enslave them and afflict them four hundred years. 7 ‘But I will judge the nation that they serve,’ said God, ‘and after that they shall come out and worship me in this place.’ [8] And he gave him the covenant of circumcision. And so Abraham became the father of Isaac, and circumcised him on the eighth day, and Isaac became the father of Jacob, and Jacob of the twelve patriarchs.

[9] “And the patriarchs, jealous of Joseph, sold him into Egypt; but God was with him 10 and rescued him out of all his afflictions and gave him favor and wisdom before Pharaoh, king of Egypt, who made him ruler over Egypt and over all his household. 11 Now there came a famine throughout all Egypt and Canaan, and great affliction, and our fathers could find no food. 12 But when Jacob heard that there was grain in Egypt, he sent out our fathers on their first visit. 13 And on the second visit Joseph made himself known to his brothers, and Joseph’s family became known to Pharaoh. [14] And Joseph sent and summoned Jacob his father and all his kindred, seventy-five persons in all. 15 And Jacob went down into Egypt, and he died, he and our fathers, [16] and they were carried back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.

17 “But as the time of the promise drew near, which God had granted to Abraham, the people increased and multiplied in Egypt 18 until there arose over Egypt another king who did not know Joseph. 19 He dealt shrewdly with our race and forced our fathers to expose their infants, so that they would not be kept alive. 20 At this time Moses was born; and he was beautiful in God’s sight. And he was brought up for three months in his father’s house, 21 and when he was exposed, Pharaoh’s daughter adopted him and brought him up as her own son. [22] And Moses was instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds.

23 “When he was forty years old, it came into his heart to visit his brothers, the children of Israel. 24 And seeing one of them being wronged, he defended the oppressed man and avenged him by striking down the Egyptian. [25] He supposed that his brothers would understand that God was giving them salvation by his hand, but they did not understand. 26 And on the following day he appeared to them as they were quarreling and tried to reconcile them, saying, ‘Men, you are brothers. Why do you wrong each other?’ 27 But the man who was wronging his neighbor thrust him aside, saying, ‘Who made you a ruler and a judge over us? 28 Do you want to kill me as you killed the Egyptian yesterday?’ 29 At this retort Moses fled and became an exile in the land of Midian, where he became the father of two sons.

30 “Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. 31 When Moses saw it, he was amazed at the sight, and as he drew near to look, there came the voice of the Lord: 32 ‘I am the God of your fathers, the God of Abraham and of Isaac and of Jacob.’ And Moses trembled and did not dare to look. [33] Then the Lord said to him, ‘Take off the sandals from your feet, for the place where you are standing is holy ground. 34 I have surely seen the affliction of my people who are in Egypt, and have heard their groaning, and I have come down to deliver them. And now come, I will send you to Egypt.’

35 “This Moses, whom they rejected, saying, ‘Who made you a ruler and a judge?’—this man God sent as both ruler and redeemer by the hand of the angel who appeared to him in the bush. 36 This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years. [37] This is the Moses who said to the Israelites, ‘God will raise up for you a prophet like me from your brothers.’ [38] This is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers. He received living oracles to give to us. 39 Our fathers refused to obey him, but thrust him aside, and in their hearts they turned to Egypt, 40 saying to Aaron, ‘Make for us gods who will go before us. As for this Moses who led us out from the land of Egypt, we do not know what has become of him.’ 41 And they made a calf in those days, and offered a sacrifice to the idol and were rejoicing in the works of their hands. 42 But God turned away and gave them over to worship the host of heaven, as it is written in the book of the prophets:

“‘Did you bring to me slain beasts and sacrifices,

during the forty years in the wilderness, O house of Israel?

[43] You took up the tent of Moloch

and the star of your god Rephan,

the images that you made to worship;

and I will send you into exile beyond Babylon.’

[44] “Our fathers had the tent of witness in the wilderness, just as he who spoke to Moses directed him to make it, according to the pattern that he had seen. 45 Our fathers in turn brought it in with Joshua when they dispossessed the nations that God drove out before our fathers. So it was until the days of David, 46 who found favor in the sight of God and asked to find a dwelling place for the God of Jacob. [1] 47 But it was Solomon who built a house for him. [48] Yet the Most High does not dwell in houses made by hands, as the prophet says,

49 “‘Heaven is my throne,

and the earth is my footstool.

What kind of house will you build for me, says the Lord,

or what is the place of my rest?

50 Did not my hand make all these things?’

[51] “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. [52] Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, 53 you who received the law as delivered by angels and did not keep it.”

THE STONING OF STEPHEN

54 Now when they heard these things they were enraged, and they ground their teeth at him. [55] But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. [56] And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” 57 But they cried out with a loud voice and stopped their ears and rushed together [2] at him. [58] Then they cast him out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul. [59] And as they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.” [60] And falling to his knees he cried out with a loud voice, “Lord, do not hold this sin against them.” And when he had said this, he fell asleep.

SAUL RAVAGES THE CHURCH

8  And Saul approved of his execution.

And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 Devout men buried Stephen and made great lamentation over him. [3] But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.

PHILIP PROCLAIMS CHRIST IN SAMARIA

[4] Now those who were scattered went about preaching the word. [5] Philip went down to the city [1] of Samaria and proclaimed to them the Christ. 6 And the crowds with one accord paid attention to what was being said by Philip when they heard him and saw the signs that he did. 7 For unclean spirits, crying out with a loud voice, came out of many who had them, and many who were paralyzed or lame were healed. 8 So there was much joy in that city.

SIMON THE MAGICIAN BELIEVES

[9] But there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great. 10 They all paid attention to him, from the least to the greatest, saying, “This man is the power of God that is called Great.” 11 And they paid attention to him because for a long time he had amazed them with his magic. 12 But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. [13] Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles [1] performed, he was amazed.

14 Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, [15] who came down and prayed for them that they might receive the Holy Spirit, 16 for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. 17 Then they laid their hands on them and they received the Holy Spirit. [18] Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, 19 saying, “Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit.” 20 But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! 21 You have neither part nor lot in this matter, for your heart is not right before God. [22] Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. [23] For I see that you are in the gall [2] of bitterness and in the bond of iniquity.” [24] And Simon answered, “Pray for me to the Lord, that nothing of what you have said may come upon me.”

25 Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel to many villages of the Samaritans.

PHILIP AND THE ETHIOPIAN EUNUCH

[26] Now an angel of the Lord said to Philip, “Rise and go toward the south [3] to the road that goes down from Jerusalem to Gaza.” This is a desert place. [27] And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship [28] and was returning, seated in his chariot, and he was reading the prophet Isaiah. 29 And the Spirit said to Philip, “Go over and join this chariot.” [30] So Philip ran to him and heard him reading Isaiah the prophet and asked, “Do you understand what you are reading?” 31 And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him. 32 Now the passage of the Scripture that he was reading was this:

“Like a sheep he was led to the slaughter

and like a lamb before its shearer is silent,

so he opens not his mouth.

33 In his humiliation justice was denied him.

Who can describe his generation?

For his life is taken away from the earth.”

34 And the eunuch said to Philip, “About whom, I ask you, does the prophet say this, about himself or about someone else?” [35] Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus. [36] And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?” [1] 38 And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. [39] And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing. [40] But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.

THE CONVERSION OF SAUL

9  But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest [2] and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. [3] Now as he went on his way, he approached Damascus, and suddenly a light from heaven shone around him. [4] And falling to the ground he heard a voice saying to him, “Saul, Saul, why are you persecuting me?” 5 And he said, “Who are you, Lord?” And he said, “I am Jesus, whom you are persecuting. 6 But rise and enter the city, and you will be told what you are to do.” [7] The men who were traveling with him stood speechless, hearing the voice but seeing no one. [8] Saul rose from the ground, and although his eyes were opened, he saw nothing. So they led him by the hand and brought him into Damascus. 9 And for three days he was without sight, and neither ate nor drank.

[10] Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.” 11 And the Lord said to him, “Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying, 12 and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” 13 But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem. 14 And here he has authority from the chief priests to bind all who call on your name.” [15] But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. [16] For I will show him how much he must suffer for the sake of my name.” [17] So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.” [18] And immediately something like scales fell from his eyes, and he regained his sight. Then he rose and was baptized; 19 and taking food, he was strengthened.

SAUL PROCLAIMS JESUS IN SYNAGOGUES

For some days he was with the disciples at Damascus. 20 And immediately he proclaimed Jesus in the synagogues, saying, “He is the Son of God.” 21 And all who heard him were amazed and said, “Is not this the man who made havoc in Jerusalem of those who called upon this name? And has he not come here for this purpose, to bring them bound before the chief priests?” [22] But Saul increased all the more in strength, and confounded the Jews who lived in Damascus by proving that Jesus was the Christ.

SAUL ESCAPES FROM DAMASCUS

[23] When many days had passed, the Jews [1] plotted to kill him, 24 but their plot became known to Saul. They were watching the gates day and night in order to kill him, 25 but his disciples took him by night and let him down through an opening in the wall, [2] lowering him in a basket.

SAUL IN JERUSALEM

[26] And when he had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple. [27] But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. 28 So he went in and out among them at Jerusalem, preaching boldly in the name of the Lord. [29] And he spoke and disputed against the Hellenists. [3] But they were seeking to kill him. [30] And when the brothers learned this, they brought him down to Caesarea and sent him off to Tarsus.

[31] So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied.

THE HEALING OF AENEAS

[32] Now as Peter went here and there among them all, he came down also to the saints who lived at Lydda. 33 There he found a man named Aeneas, bedridden for eight years, who was paralyzed. [34] And Peter said to him, “Aeneas, Jesus Christ heals you; rise and make your bed.” And immediately he rose. [35] And all the residents of Lydda and Sharon saw him, and they turned to the Lord.

DORCAS RESTORED TO LIFE

[36] Now there was in Joppa a disciple named Tabitha, which, translated, means Dorcas. [4] She was full of good works and acts of charity. [37] In those days she became ill and died, and when they had washed her, they laid her in an upper room. 38 Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, urging him, “Please come to us without delay.” 39 So Peter rose and went with them. And when he arrived, they took him to the upper room. All the widows stood beside him weeping and showing tunics [1] and other garments that Dorcas made while she was with them. [40] But Peter put them all outside, and knelt down and prayed; and turning to the body he said, “Tabitha, arise.” And she opened her eyes, and when she saw Peter she sat up. 41 And he gave her his hand and raised her up. Then calling the saints and widows, he presented her alive. 42 And it became known throughout all Joppa, and many believed in the Lord. [43] And he stayed in Joppa for many days with one Simon, a tanner.

PETER AND CORNELIUS

10  At Caesarea there was a man named Cornelius, a centurion of what was known as the Italian Cohort, [2] a devout man who feared God with all his household, gave alms generously to the people, and prayed continually to God. [3] About the ninth hour of the day [2] he saw clearly in a vision an angel of God come in and say to him, “Cornelius.” 4 And he stared at him in terror and said, “What is it, Lord?” And he said to him, “Your prayers and your alms have ascended as a memorial before God. 5 And now send men to Joppa and bring one Simon who is called Peter. 6 He is lodging with one Simon, a tanner, whose house is by the sea.” 7 When the angel who spoke to him had departed, he called two of his servants and a devout soldier from among those who attended him, 8 and having related everything to them, he sent them to Joppa.

PETER’S VISION

[9] The next day, as they were on their journey and approaching the city, Peter went up on the housetop about the sixth hour [3] to pray. [10] And he became hungry and wanted something to eat, but while they were preparing it, he fell into a trance 11 and saw the heavens opened and something like a great sheet descending, being let down by its four corners upon the earth. [12] In it were all kinds of animals and reptiles and birds of the air. [13] And there came a voice to him: “Rise, Peter; kill and eat.” [14] But Peter said, “By no means, Lord; for I have never eaten anything that is common or unclean.” [15] And the voice came to him again a second time, “What God has made clean, do not call common.” [16] This happened three times, and the thing was taken up at once to heaven.

17 Now while Peter was inwardly perplexed as to what the vision that he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon’s house, stood at the gate 18 and called out to ask whether Simon who was called Peter was lodging there. 19 And while Peter was pondering the vision, the Spirit said to him, “Behold, three men are looking for you. 20 Rise and go down and accompany them without hesitation, [1] for I have sent them.” 21 And Peter went down to the men and said, “I am the one you are looking for. What is the reason for your coming?” 22 And they said, “Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear what you have to say.” [23] So he invited them in to be his guests.

The next day he rose and went away with them, and some of the brothers from Joppa accompanied him. [24] And on the following day they entered Caesarea. Cornelius was expecting them and had called together his relatives and close friends. [25] When Peter entered, Cornelius met him and fell down at his feet and worshiped him. [26] But Peter lifted him up, saying, “Stand up; I too am a man.” 27 And as he talked with him, he went in and found many persons gathered. [28] And he said to them, “You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God has shown me that I should not call any person common or unclean. 29 So when I was sent for, I came without objection. I ask then why you sent for me.”

30 And Cornelius said, “Four days ago, about this hour, I was praying in my house at the ninth hour, [2] and behold, a man stood before me in bright clothing 31 and said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. 32 Send therefore to Joppa and ask for Simon who is called Peter. He is lodging in the house of Simon, a tanner, by the sea.’ 33 So I sent for you at once, and you have been kind enough to come. Now therefore we are all here in the presence of God to hear all that you have been commanded by the Lord.”

GENTILES HEAR THE GOOD NEWS

[34] So Peter opened his mouth and said: “Truly I understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. [36] As for the word that he sent to Israel, preaching good news of peace through Jesus Christ ( he is Lord of all), 37 you yourselves know what happened throughout all Judea, beginning from Galilee after the baptism that John proclaimed: [38] how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him. [39] And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree, 40 but God raised him on the third day and made him to appear, [41] not to all the people but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead. 42 And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. [43] To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.”

THE HOLY SPIRIT FALLS ON THE GENTILES

[44] While Peter was still saying these things, the Holy Spirit fell on all who heard the word. [45] And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. [46] For they were hearing them speaking in tongues and extolling God. Then Peter declared, [47] “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” [48] And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.

PETER REPORTS TO THE CHURCH

11  Now the apostles and the brothers [1] who were throughout Judea heard that the Gentiles also had received the word of God. [2] So when Peter went up to Jerusalem, the circumcision party [2] criticized him, saying, [3] “You went to uncircumcised men and ate with them.” [4] But Peter began and explained it to them in order: 5 “I was in the city of Joppa praying, and in a trance I saw a vision, something like a great sheet descending, being let down from heaven by its four corners, and it came down to me. 6 Looking at it closely, I observed animals and beasts of prey and reptiles and birds of the air. 7 And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’ 8 But I said, ‘By no means, Lord; for nothing common or unclean has ever entered my mouth.’ 9 But the voice answered a second time from heaven, ‘What God has made clean, do not call common.’ 10 This happened three times, and all was drawn up again into heaven. 11 And behold, at that very moment three men arrived at the house in which we were, sent to me from Caesarea. 12 And the Spirit told me to go with them, making no distinction. These six brothers also accompanied me, and we entered the man’s house. 13 And he told us how he had seen the angel stand in his house and say, ‘Send to Joppa and bring Simon who is called Peter; [14] he will declare to you a message by which you will be saved, you and all your household.’ 15 As I began to speak, the Holy Spirit fell on them just as on us at the beginning. [16] And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ [17] If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” [18] When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.”

THE CHURCH IN ANTIOCH

[19] Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. [20] But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists [1] also, preaching the Lord Jesus. [21] And the hand of the Lord was with them, and a great number who believed turned to the Lord. [22] The report of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. 23 When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose, 24 for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord. [25] So Barnabas went to Tarsus to look for Saul, [26] and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians.

27 Now in these days prophets came down from Jerusalem to Antioch. [28] And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world (this took place in the days of Claudius). [29] So the disciples determined, every one according to his ability, to send relief to the brothers [2] living in Judea. [30] And they did so, sending it to the elders by the hand of Barnabas and Saul.

JAMES KILLED AND PETER IMPRISONED

12  About that time Herod the king laid violent hands on some who belonged to the church. [2] He killed James the brother of John with the sword, [3] and when he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of Unleavened Bread. 4 And when he had seized him, he put him in prison, delivering him over to four squads of soldiers to guard him, intending after the Passover to bring him out to the people. 5 So Peter was kept in prison, but earnest prayer for him was made to God by the church.

PETER IS RESCUED

6 Now when Herod was about to bring him out, on that very night, Peter was sleeping between two soldiers, bound with two chains, and sentries before the door were guarding the prison. [7] And behold, an angel of the Lord stood next to him, and a light shone in the cell. He struck Peter on the side and woke him, saying, “Get up quickly.” And the chains fell off his hands. 8 And the angel said to him, “Dress yourself and put on your sandals.” And he did so. And he said to him, “Wrap your cloak around you and follow me.” 9 And he went out and followed him. He did not know that what was being done by the angel was real, but thought he was seeing a vision. [10] When they had passed the first and the second guard, they came to the iron gate leading into the city. It opened for them of its own accord, and they went out and went along one street, and immediately the angel left him. 11 When Peter came to himself, he said, “Now I am sure that the Lord has sent his angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.”

12 When he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many were gathered together and were praying. 13 And when he knocked at the door of the gateway, a servant girl named Rhoda came to answer. 14 Recognizing Peter’s voice, in her joy she did not open the gate but ran in and reported that Peter was standing at the gate. [15] They said to her, “You are out of your mind.” But she kept insisting that it was so, and they kept saying, “It is his angel!” [16] But Peter continued knocking, and when they opened, they saw him and were amazed. [17] But motioning to them with his hand to be silent, he described to them how the Lord had brought him out of the prison. And he said, “Tell these things to James and to the brothers.” [1] Then he departed and went to another place.

18 Now when day came, there was no little disturbance among the soldiers over what had become of Peter. [19] And after Herod searched for him and did not find him, he examined the sentries and ordered that they should be put to death. Then he went down from Judea to Caesarea and spent time there.

THE DEATH OF HEROD

20 Now Herod was angry with the people of Tyre and Sidon, and they came to him with one accord, and having persuaded Blastus, the king’s chamberlain, [2] they asked for peace, because their country depended on the king’s country for food. 21 On an appointed day Herod put on his royal robes, took his seat upon the throne, and delivered an oration to them. 22 And the people were shouting, “The voice of a god, and not of a man!” [23] Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms and breathed his last.

24 But the word of God increased and multiplied.

[25] And Barnabas and Saul returned from [1] Jerusalem when they had completed their service, bringing with them John, whose other name was Mark.

BARNABAS AND SAUL SENT OFF

13  Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, [2] Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul. [2] While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” [3] Then after fasting and praying they laid their hands on them and sent them off.

BARNABAS AND SAUL ON CYPRUS

[4] So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. [5] When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them. [6] When they had gone through the whole island as far as Paphos, they came upon a certain magician, a Jewish false prophet named Bar-Jesus. [7] He was with the proconsul, Sergius Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word of God. [8] But Elymas the magician (for that is the meaning of his name) opposed them, seeking to turn the proconsul away from the faith. [9] But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him 10 and said, “You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord? [11] And now, behold, the hand of the Lord is upon you, and you will be blind and unable to see the sun for a time.” Immediately mist and darkness fell upon him, and he went about seeking people to lead him by the hand. 12 Then the proconsul believed, when he saw what had occurred, for he was astonished at the teaching of the Lord.

PAUL AND BARNABAS AT ANTIOCH IN PISIDIA

[13] Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem, [14] but they went on from Perga and came to Antioch in Pisidia. And on the Sabbath day they went into the synagogue and sat down. [15] After the reading from the Law and the Prophets, the rulers of the synagogue sent a message to them, saying, “Brothers, if you have any word of encouragement for the people, say it.” [16] So Paul stood up, and motioning with his hand said:

“Men of Israel and you who fear God, listen. 17 The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it. 18 And for about forty years he put up with [1] them in the wilderness. 19 And after destroying seven nations in the land of Canaan, he gave them their land as an inheritance. [20] All this took about 450 years. And after that he gave them judges until Samuel the prophet. 21 Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 22 And when he had removed him, he raised up David to be their king, of whom he testified and said, ‘I have found in David the son of Jesse a man after my heart, who will do all my will.’ 23 Of this man’s offspring God has brought to Israel a Savior, Jesus, as he promised. 24 Before his coming, John had proclaimed a baptism of repentance to all the people of Israel. 25 And as John was finishing his course, he said, ‘What do you suppose that I am? I am not he. No, but behold, after me one is coming, the sandals of whose feet I am not worthy to untie.’

26 “Brothers, sons of the family of Abraham, and those among you who fear God, to us has been sent the message of this salvation. 27 For those who live in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets, which are read every Sabbath, fulfilled them by condemning him. 28 And though they found in him no guilt worthy of death, they asked Pilate to have him executed. 29 And when they had carried out all that was written of him, they took him down from the tree and laid him in a tomb. 30 But God raised him from the dead, [31] and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people. 32 And we bring you the good news that what God promised to the fathers, [33] this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm,

“‘You are my Son,

today I have begotten you.’

[34] And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken in this way,

“‘I will give you the holy and sure blessings of David.’

35 Therefore he says also in another psalm,

“‘You will not let your Holy One see corruption.’

36 For David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption, 37 but he whom God raised up did not see corruption. 38 Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, [39] and by him everyone who believes is freed [1] from everything from which you could not be freed by the law of Moses. 40 Beware, therefore, lest what is said in the Prophets should come about:

41 “‘Look, you scoffers,

be astounded and perish;

for I am doing a work in your days,

a work that you will not believe, even if one tells it to you.’”

42 As they went out, the people begged that these things might be told them the next Sabbath. [43] And after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God.

44 The next Sabbath almost the whole city gathered to hear the word of the Lord. [45] But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him. [46] And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. [47] For so the Lord has commanded us, saying,

“‘I have made you a light for the Gentiles,

that you may bring salvation to the ends of the earth.’”

[48] And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. 49 And the word of the Lord was spreading throughout the whole region. 50 But the Jews [1] incited the devout women of high standing and the leading men of the city, stirred up persecution against Paul and Barnabas, and drove them out of their district. [51] But they shook off the dust from their feet against them and went to Iconium. [52] And the disciples were filled with joy and with the Holy Spirit.

PAUL AND BARNABAS AT ICONIUM

14  Now at Iconium they entered together into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks believed. 2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. [2] 3 So they remained for a long time, speaking boldly for the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands. [4] But the people of the city were divided; some sided with the Jews and some with the apostles. [5] When an attempt was made by both Gentiles and Jews, with their rulers, to mistreat them and to stone them, [6] they learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country, 7 and there they continued to preach the gospel.

PAUL AND BARNABAS AT LYSTRA

[8] Now at Lystra there was a man sitting who could not use his feet. He was crippled from birth and had never walked. 9 He listened to Paul speaking. And Paul, looking intently at him and seeing that he had faith to be made well, [1] [10] said in a loud voice, “Stand upright on your feet.” And he sprang up and began walking. 11 And when the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, “The gods have come down to us in the likeness of men!” [12] Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker. [13] And the priest of Zeus, whose temple was at the entrance to the city, brought oxen and garlands to the gates and wanted to offer sacrifice with the crowds. [14] But when the apostles Barnabas and Paul heard of it, they tore their garments and rushed out into the crowd, crying out, [15] “Men, why are you doing these things? We also are men, of like nature with you, and we bring you good news, that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. [16] In past generations he allowed all the nations to walk in their own ways. 17 Yet he did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” 18 Even with these words they scarcely restrained the people from offering sacrifice to them.

PAUL STONED AT LYSTRA

19 But Jews came from Antioch and Iconium, and having persuaded the crowds, they stoned Paul and dragged him out of the city, supposing that he was dead. [20] But when the disciples gathered about him, he rose up and entered the city, and on the next day he went on with Barnabas to Derbe. 21 When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, [22] strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. [23] And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed.

PAUL AND BARNABAS RETURN TO ANTIOCH IN SYRIA

24 Then they passed through Pisidia and came to Pamphylia. 25 And when they had spoken the word in Perga, they went down to Attalia, 26 and from there they sailed to Antioch, where they had been commended to the grace of God for the work that they had fulfilled. 27 And when they arrived and gathered the church together, they declared all that God had done with them, and how he had opened a door of faith to the Gentiles. 28 And they remained no little time with the disciples.

THE JERUSALEM COUNCIL

15  But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” [2] And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question. 3 So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers. [1] 4 When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. 5 But some believers who belonged to the party of the Pharisees rose up and said, “It is necessary to circumcise them and to order them to keep the law of Moses.”

[6] The apostles and the elders were gathered together to consider this matter. [7] And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, 9 and he made no distinction between us and them, having cleansed their hearts by faith. [10] Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? 11 But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

12 And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. [13] After they finished speaking, James replied, “Brothers, listen to me. 14 Simeon has related how God first visited the Gentiles, to take from them a people for his name. 15 And with this the words of the prophets agree, just as it is written,

[16] “‘After this I will return,

and I will rebuild the tent of David that has fallen;

I will rebuild its ruins,

and I will restore it,

17 that the remnant [2] of mankind may seek the Lord,

and all the Gentiles who are called by my name,

says the Lord, who makes these things 18 known from of old.’

[19] Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20 but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”

THE COUNCIL’S LETTER TO GENTILE BELIEVERS

[22] Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, [23] with the following letter: “The brothers, both the apostles and the elders, to the brothers [1] who are of the Gentiles in Antioch and Syria and Cilicia, greetings. 24 Since we have heard that some persons have gone out from us and troubled you [2] with words, unsettling your minds, although we gave them no instructions, 25 it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. [28] For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 29 that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.”

30 So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. [31] And when they had read it, they rejoiced because of its encouragement. [32] And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. 33 And after they had spent some time, they were sent off in peace by the brothers to those who had sent them. [3] 35 But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also.

PAUL AND BARNABAS SEPARATE

36 And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” 37 Now Barnabas wanted to take with them John called Mark. 38 But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work. [39] And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, [40] but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41 And he went through Syria and Cilicia, strengthening the churches.

TIMOTHY JOINS PAUL AND SILAS

16  Paul [1] came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. 2 He was well spoken of by the brothers [2] at Lystra and Iconium. [3] Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek. [4] As they went on their way through the cities, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. 5 So the churches were strengthened in the faith, and they increased in numbers daily.

THE MACEDONIAN CALL

[6] And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. [7] And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them. [8] So, passing by Mysia, they went down to Troas. [9] And a vision appeared to Paul in the night: a man of Macedonia was standing there, urging him and saying, “Come over to Macedonia and help us.” [10] And when Paul [3] had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.

THE CONVERSION OF LYDIA

[11] So, setting sail from Troas, we made a direct voyage to Samothrace, and the following day to Neapolis, [12] and from there to Philippi, which is a leading city of the [4] district of Macedonia and a Roman colony. We remained in this city some days. [13] And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. [14] One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. [15] And after she was baptized, and her household as well, she urged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” And she prevailed upon us.

PAUL AND SILAS IN PRISON

[16] As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune-telling. [17] She followed Paul and us, crying out, “These men are servants [1] of the Most High God, who proclaim to you the way of salvation.” [18] And this she kept doing for many days. Paul, having become greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And it came out that very hour.

[19] But when her owners saw that their hope of gain was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers. 20 And when they had brought them to the magistrates, they said, “These men are Jews, and they are disturbing our city. [21] They advocate customs that are not lawful for us as Romans to accept or practice.” [22] The crowd joined in attacking them, and the magistrates tore the garments off them and gave orders to beat them with rods. 23 And when they had inflicted many blows upon them, they threw them into prison, ordering the jailer to keep them safely. [24] Having received this order, he put them into the inner prison and fastened their feet in the stocks.

THE PHILIPPIAN JAILER CONVERTED

[25] About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them, [26] and suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and everyone’s bonds were unfastened. [27] When the jailer woke and saw that the prison doors were open, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28 But Paul cried with a loud voice, “Do not harm yourself, for we are all here.” 29 And the jailer [1] called for lights and rushed in, and trembling with fear he fell down before Paul and Silas. 30 Then he brought them out and said, “Sirs, what must I do to be saved?” [31] And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” 32 And they spoke the word of the Lord to him and to all who were in his house. [33] And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family. [34] Then he brought them up into his house and set food before them. And he rejoiced along with his entire household that he had believed in God.

35 But when it was day, the magistrates sent the police, saying, “Let those men go.” 36 And the jailer reported these words to Paul, saying, “The magistrates have sent to let you go. Therefore come out now and go in peace.” [37] But Paul said to them, “They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison; and do they now throw us out secretly? No! Let them come themselves and take us out.” 38 The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens. [39] So they came and apologized to them. And they took them out and asked them to leave the city. [40] So they went out of the prison and visited Lydia. And when they had seen the brothers, they encouraged them and departed.

PAUL AND SILAS IN THESSALONICA

17  Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. [2] And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, [3] explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” 4 And some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. 5 But the Jews [1] were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd. 6 And when they could not find them, they dragged Jason and some of the brothers before the city authorities, shouting, “These men who have turned the world upside down have come here also, [7] and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus.” 8 And the people and the city authorities were disturbed when they heard these things. 9 And when they had taken money as security from Jason and the rest, they let them go.

PAUL AND SILAS IN BEREA

[10] The brothers [2] immediately sent Paul and Silas away by night to Berea, and when they arrived they went into the Jewish synagogue. [11] Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so. 12 Many of them therefore believed, with not a few Greek women of high standing as well as men. 13 But when the Jews from Thessalonica learned that the word of God was proclaimed by Paul at Berea also, they came there too, agitating and stirring up the crowds. 14 Then the brothers immediately sent Paul off on his way to the sea, but Silas and Timothy remained there. 15 Those who conducted Paul brought him as far as Athens, and after receiving a command for Silas and Timothy to come to him as soon as possible, they departed.

PAUL IN ATHENS

[16] Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. 17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there. [18] Some of the Epicurean and Stoic philosophers also conversed with him. And some said, “What does this babbler wish to say?” Others said, “He seems to be a preacher of foreign divinities”—because he was preaching Jesus and the resurrection. [19] And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is that you are presenting? 20 For you bring some strange things to our ears. We wish to know therefore what these things mean.” 21 Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new.

PAUL ADDRESSES THE AREOPAGUS

[22] So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. [23] For as I passed along and observed the objects of your worship, I found also an altar with this inscription, ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you. [24] The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, [1] 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. [26] And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, [27] that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, [28] for

“‘In him we live and move and have our being’; [2]

as even some of your own poets have said,

“‘For we are indeed his offspring.’ [3]

HUMAN BEINGS AS BODY AND SOUL

Human beings, created in the image and likeness of God, are creatures made out of a material body and a nonmaterial soul. The soul is sometimes referred to as spirit.

Both body and soul are created by God and are distinct aspects of our personal makeup. The biblical view of human beings differs sharply from early Greek views. Our body and soul make up a duality, not a dualism. In Greek dualistic theories the body and soul are seen as incompatible substances that coexist in constant tension. They are fundamentally incompatible. Usually dualism asserts that there is something inherently evil or imperfect about anything physical and therefore sees the body as an evil container for the pure soul. For the Greek, salvation ultimately meant redemption from the body when the soul is finally released from the prison house of the flesh.

The biblical view of the body is that it is created good and has no inherent evil in its physical substance. Yet it suffers from moral corruption just like the soul. Human beings are sinful in both body and soul. Christianity, far from teaching redemption from the body, teaches redemption of the body.

As a duality, human beings are one entity with two distinct parts united by God’s act of creation. There is no necessity, either philosophically or exegetically, to add a third part or substance (such as spirit) to bridge a dualistic tension. Orthodox theology rejects the trichotomous view of human beings, by which we are conceived of in three distinct parts: body, soul, and spirit.

Though many theologians have argued for the natural or essential immortality of the human soul, it is important to remember that the human soul is: (1) created by God and is not inherently eternal; (2) though not composed of matter and open to dissolution by physical forces, it is nevertheless capable of being destroyed by God. The soul cannot exist for a moment apart from the sustaining power of God. “In Him we live and move and have our being” (Acts 17:28).

At death, though the body dies, the soul of both the believer and unbeliever continues to live. Believers await the consummation of their redemption with the resurrection and glorification of their bodies, while the impenitent await the eternal judgment of God. Because God preserves the soul from death, human beings have a continuity of conscious personal existence beyond the grave. The whole person is fallen; both body and soul are the objects of God’s saving grace.

[29] Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. [30] The times of ignorance God overlooked, but now he commands all people everywhere to repent, [31] because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

[32] Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” 33 So Paul went out from their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.

PAUL IN CORINTH

18  After this Paul [1] left Athens and went to Corinth. [2] And he found a Jew named Aquila, a native of Pontus, recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. And he went to see them, [3] and because he was of the same trade he stayed with them and worked, for they were tentmakers by trade. 4 And he reasoned in the synagogue every Sabbath, and tried to persuade Jews and Greeks.

[5] When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus. [6] And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.” [7] And he left there and went to the house of a man named Titius Justus, a worshiper of God. His house was next door to the synagogue. [8] Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized. 9 And the Lord said to Paul one night in a vision, “Do not be afraid, but go on speaking and do not be silent, [10] for I am with you, and no one will attack you to harm you, for I have many in this city who are my people.” 11 And he stayed a year and six months, teaching the word of God among them.

[12] But when Gallio was proconsul of Achaia, the Jews [1] made a united attack on Paul and brought him before the tribunal, [13] saying, “This man is persuading people to worship God contrary to the law.” 14 But when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of wrongdoing or vicious crime, O Jews, I would have reason to accept your complaint. 15 But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of these things.” 16 And he drove them from the tribunal. 17 And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to any of this.

PAUL RETURNS TO ANTIOCH

[18] After this, Paul stayed many days longer and then took leave of the brothers [2] and set sail for Syria, and with him Priscilla and Aquila. At Cenchreae he had cut his hair, for he was under a vow. [19] And they came to Ephesus, and he left them there, but he himself went into the synagogue and reasoned with the Jews. 20 When they asked him to stay for a longer period, he declined. 21 But on taking leave of them he said, “I will return to you if God wills,” and he set sail from Ephesus.

22 When he had landed at Caesarea, he went up and greeted the church, and then went down to Antioch. [23] After spending some time there, he departed and went from one place to the next through the region of Galatia and Phrygia, strengthening all the disciples.

APOLLOS SPEAKS BOLDLY IN EPHESUS

[24] Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures. [25] He had been instructed in the way of the Lord. And being fervent in spirit, [1] he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. 27 And when he wished to cross to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he greatly helped those who through grace had believed, 28 for he powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus.

PAUL IN EPHESUS

19  And it happened that while Apollos was at Corinth, Paul passed through the inland [2] country and came to Ephesus. There he found some disciples. [2] And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” 3 And he said, “Into what then were you baptized?” They said, “Into John’s baptism.” [4] And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” 5 On hearing this, they were baptized in [3] the name of the Lord Jesus. [6] And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying. 7 There were about twelve men in all.

8 And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God. [9] But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus. [1] [10] This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks.

THE SONS OF SCEVA

11 And God was doing extraordinary miracles by the hands of Paul, [12] so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them. [13] Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.” 14 Seven sons of a Jewish high priest named Sceva were doing this. [15] But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?” 16 And the man in whom was the evil spirit leaped on them, mastered all [2] of them and overpowered them, so that they fled out of that house naked and wounded. 17 And this became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled. 18 Also many of those who were now believers came, confessing and divulging their practices. [19] And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver. [20] So the word of the Lord continued to increase and prevail mightily.

A RIOT AT EPHESUS

21 Now after these events Paul resolved in the Spirit to pass through Macedonia and Achaia and go to Jerusalem, saying, “After I have been there, I must also see Rome.” [22] And having sent into Macedonia two of his helpers, Timothy and Erastus, he himself stayed in Asia for a while.

[23] About that time there arose no little disturbance concerning the Way. [24] For a man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen. 25 These he gathered together, with the workmen in similar trades, and said, “Men, you know that from this business we have our wealth. 26 And you see and hear that not only in Ephesus but in almost all of Asia this Paul has persuaded and turned away a great many people, saying that gods made with hands are not gods. [27] And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis may be counted as nothing, and that she may even be deposed from her magnificence, she whom all Asia and the world worship.”

28 When they heard this they were enraged and were crying out, “Great is Artemis of the Ephesians!” 29 So the city was filled with the confusion, and they rushed together into the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul’s companions in travel. 30 But when Paul wished to go in among the crowd, the disciples would not let him. 31 And even some of the Asiarchs, [1] who were friends of his, sent to him and were urging him not to venture into the theater. [32] Now some cried out one thing, some another, for the assembly was in confusion, and most of them did not know why they had come together. 33 Some of the crowd prompted Alexander, whom the Jews had put forward. And Alexander, motioning with his hand, wanted to make a defense to the crowd. 34 But when they recognized that he was a Jew, for about two hours they all cried out with one voice, “Great is Artemis of the Ephesians!”

35 And when the town clerk had quieted the crowd, he said, “Men of Ephesus, who is there who does not know that the city of the Ephesians is temple keeper of the great Artemis, and of the sacred stone that fell from the sky? [2] 36 Seeing then that these things cannot be denied, you ought to be quiet and do nothing rash. [37] For you have brought these men here who are neither sacrilegious nor blasphemers of our goddess. 38 If therefore Demetrius and the craftsmen with him have a complaint against anyone, the courts are open, and there are proconsuls. Let them bring charges against one another. 39 But if you seek anything further, [3] it shall be settled in the regular assembly. 40 For we really are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion.” 41 And when he had said these things, he dismissed the assembly.

PAUL IN MACEDONIA AND GREECE

20  After the uproar ceased, Paul sent for the disciples, and after encouraging them, he said farewell and departed for Macedonia. [2] When he had gone through those regions and had given them much encouragement, he came to Greece. 3 There he spent three months, and when a plot was made against him by the Jews [4] as he was about to set sail for Syria, he decided to return through Macedonia. [4] Sopater the Berean, son of Pyrrhus, accompanied him; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus. [5] These went on ahead and were waiting for us at Troas, 6 but we sailed away from Philippi after the days of Unleavened Bread, and in five days we came to them at Troas, where we stayed for seven days.

EUTYCHUS RAISED FROM THE DEAD

[7] On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight. [8] There were many lamps in the upper room where we were gathered. 9 And a young man named Eutychus, sitting at the window, sank into a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down from the third story and was taken up dead. 10 But Paul went down and bent over him, and taking him in his arms, said, “Do not be alarmed, for his life is in him.” 11 And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. 12 And they took the youth away alive, and were not a little comforted.

[13] But going ahead to the ship, we set sail for Assos, intending to take Paul aboard there, for so he had arranged, intending himself to go by land. 14 And when he met us at Assos, we took him on board and went to Mitylene. [15] And sailing from there we came the following day opposite Chios; the next day we touched at Samos; and [1] the day after that we went to Miletus. 16 For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia, for he was hastening to be at Jerusalem, if possible, on the day of Pentecost.

PAUL SPEAKS TO THE EPHESIAN ELDERS

[17] Now from Miletus he sent to Ephesus and called the elders of the church to come to him. 18 And when they came to him, he said to them:

“You yourselves know how I lived among you the whole time from the first day that I set foot in Asia, 19 serving the Lord with all humility and with tears and with trials that happened to me through the plots of the Jews; [20] how I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house, [21] testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ. [22] And now, behold, I am going to Jerusalem, constrained by [2] the Spirit, not knowing what will happen to me there, 23 except that the Holy Spirit testifies to me in every city that imprisonment and afflictions await me. 24 But I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God. [25] And now, behold, I know that none of you among whom I have gone about proclaiming the kingdom will see my face again. [26] Therefore I testify to you this day that I am innocent of the blood of all, [27] for I did not shrink from declaring to you the whole counsel of God. [28] Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, [1] which he obtained with his own blood. [2] 29 I know that after my departure fierce wolves will come in among you, not sparing the flock; [30] and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. 31 Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears. 32 And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. [33] I coveted no one’s silver or gold or apparel. 34 You yourselves know that these hands ministered to my necessities and to those who were with me. [35] In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’”

36 And when he had said these things, he knelt down and prayed with them all. [37] And there was much weeping on the part of all; they embraced Paul and kissed him, 38 being sorrowful most of all because of the word he had spoken, that they would not see his face again. And they accompanied him to the ship.

PAUL GOES TO JERUSALEM

21  And when we had parted from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara. [1] [2] And having found a ship crossing to Phoenicia, we went aboard and set sail. [3] When we had come in sight of Cyprus, leaving it on the left we sailed to Syria and landed at Tyre, for there the ship was to unload its cargo. [4] And having sought out the disciples, we stayed there for seven days. And through the Spirit they were telling Paul not to go on to Jerusalem. [5] When our days there were ended, we departed and went on our journey, and they all, with wives and children, accompanied us until we were outside the city. And kneeling down on the beach, we prayed 6 and said farewell to one another. Then we went on board the ship, and they returned home.

[7] When we had finished the voyage from Tyre, we arrived at Ptolemais, and we greeted the brothers [2] and stayed with them for one day. [8] On the next day we departed and came to Caesarea, and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him. 9 He had four unmarried daughters, who prophesied. [10] While we were staying for many days, a prophet named Agabus came down from Judea. [11] And coming to us, he took Paul’s belt and bound his own feet and hands and said, “Thus says the Holy Spirit, ‘This is how the Jews [3] at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’” 12 When we heard this, we and the people there urged him not to go up to Jerusalem. [13] Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not only to be imprisoned but even to die in Jerusalem for the name of the Lord Jesus.” 14 And since he would not be persuaded, we ceased and said, “Let the will of the Lord be done.”

[15] After these days we got ready and went up to Jerusalem. 16 And some of the disciples from Caesarea went with us, bringing us to the house of Mnason of Cyprus, an early disciple, with whom we should lodge.

PAUL VISITS JAMES

17 When we had come to Jerusalem, the brothers received us gladly. [18] On the following day Paul went in with us to James, and all the elders were present. 19 After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. [20] And when they heard it, they glorified God. And they said to him, “You see, brother, how many thousands there are among the Jews of those who have believed. They are all zealous for the law, 21 and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or walk according to our customs. 22 What then is to be done? They will certainly hear that you have come. 23 Do therefore what we tell you. We have four men who are under a vow; [24] take these men and purify yourself along with them and pay their expenses, so that they may shave their heads. Thus all will know that there is nothing in what they have been told about you, but that you yourself also live in observance of the law. 25 But as for the Gentiles who have believed, we have sent a letter with our judgment that they should abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, [1] and from sexual immorality.” 26 Then Paul took the men, and the next day he purified himself along with them and went into the temple, giving notice when the days of purification would be fulfilled and the offering presented for each one of them.

PAUL ARRESTED IN THE TEMPLE

27 When the seven days were almost completed, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, [28] crying out, “Men of Israel, help! This is the man who is teaching everyone everywhere against the people and the law and this place. Moreover, he even brought Greeks into the temple and has defiled this holy place.” 29 For they had previously seen Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple. 30 Then all the city was stirred up, and the people ran together. They seized Paul and dragged him out of the temple, and at once the gates were shut. 31 And as they were seeking to kill him, word came to the tribune of the cohort that all Jerusalem was in confusion. 32 He at once took soldiers and centurions and ran down to them. And when they saw the tribune and the soldiers, they stopped beating Paul. 33 Then the tribune came up and arrested him and ordered him to be bound with two chains. He inquired who he was and what he had done. 34 Some in the crowd were shouting one thing, some another. And as he could not learn the facts because of the uproar, he ordered him to be brought into the barracks. 35 And when he came to the steps, he was actually carried by the soldiers because of the violence of the crowd, 36 for the mob of the people followed, crying out, “Away with him!”

PAUL SPEAKS TO THE PEOPLE

[37] As Paul was about to be brought into the barracks, he said to the tribune, “May I say something to you?” And he said, “Do you know Greek? [38] Are you not the Egyptian, then, who recently stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?” 39 Paul replied, “I am a Jew, from Tarsus in Cilicia, a citizen of no obscure city. I beg you, permit me to speak to the people.” [40] And when he had given him permission, Paul, standing on the steps, motioned with his hand to the people. And when there was a great hush, he addressed them in the Hebrew language, [1] saying:

22  “Brothers and fathers, hear the defense that I now make before you.”

2 And when they heard that he was addressing them in the Hebrew language, [2] they became even more quiet. And he said:

[3] “I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated at the feet of Gamaliel [3] according to the strict manner of the law of our fathers, being zealous for God as all of you are this day. [4] I persecuted this Way to the death, binding and delivering to prison both men and women, 5 as the high priest and the whole council of elders can bear me witness. From them I received letters to the brothers, and I journeyed toward Damascus to take those also who were there and bring them in bonds to Jerusalem to be punished.

[6] “As I was on my way and drew near to Damascus, about noon a great light from heaven suddenly shone around me. 7 And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 8 And I answered, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ 9 Now those who were with me saw the light but did not understand [4] the voice of the one who was speaking to me. 10 And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Rise, and go into Damascus, and there you will be told all that is appointed for you to do.’ 11 And since I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus.

[12] “And one Ananias, a devout man according to the law, well spoken of by all the Jews who lived there, 13 came to me, and standing by me said to me, ‘Brother Saul, receive your sight.’ And at that very hour I received my sight and saw him. [14] And he said, ‘The God of our fathers appointed you to know his will, to see the Righteous One and to hear a voice from his mouth; [15] for you will be a witness for him to everyone of what you have seen and heard. [16] And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’

17 “When I had returned to Jerusalem and was praying in the temple, I fell into a trance 18 and saw him saying to me, ‘Make haste and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 19 And I said, ‘Lord, they themselves know that in one synagogue after another I imprisoned and beat those who believed in you. 20 And when the blood of Stephen your witness was being shed, I myself was standing by and approving and watching over the garments of those who killed him.’ [21] And he said to me, ‘Go, for I will send you far away to the Gentiles.’”

PAUL AND THE ROMAN TRIBUNE

22 Up to this word they listened to him. Then they raised their voices and said, “Away with such a fellow from the earth! For he should not be allowed to live.” 23 And as they were shouting and throwing off their cloaks and flinging dust into the air, [24] the tribune ordered him to be brought into the barracks, saying that he should be examined by flogging, to find out why they were shouting against him like this. [25] But when they had stretched him out for the whips, [1] Paul said to the centurion who was standing by, “Is it lawful for you to flog a man who is a Roman citizen and uncondemned?” [26] When the centurion heard this, he went to the tribune and said to him, “What are you about to do? For this man is a Roman citizen.” 27 So the tribune came and said to him, “Tell me, are you a Roman citizen?” And he said, “Yes.” 28 The tribune answered, “I bought this citizenship for a large sum.” Paul said, “But I am a citizen by birth.” 29 So those who were about to examine him withdrew from him immediately, and the tribune also was afraid, for he realized that Paul was a Roman citizen and that he had bound him.

PAUL BEFORE THE COUNCIL

30 But on the next day, desiring to know the real reason why he was being accused by the Jews, he unbound him and commanded the chief priests and all the council to meet, and he brought Paul down and set him before them.

23  And looking intently at the council, Paul said, “Brothers, I have lived my life before God in all good conscience up to this day.” [2] And the high priest Ananias commanded those who stood by him to strike him on the mouth. [3] Then Paul said to him, “God is going to strike you, you whitewashed wall! Are you sitting to judge me according to the law, and yet contrary to the law you order me to be struck?” 4 Those who stood by said, “Would you revile God’s high priest?” [5] And Paul said, “I did not know, brothers, that he was the high priest, for it is written, ‘You shall not speak evil of a ruler of your people.’”

[6] Now when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Brothers, I am a Pharisee, a son of Pharisees. It is with respect to the hope and the resurrection of the dead that I am on trial.” 7 And when he had said this, a dissension arose between the Pharisees and the Sadducees, and the assembly was divided. 8 For the Sadducees say that there is no resurrection, nor angel, nor spirit, but the Pharisees acknowledge them all. [9] Then a great clamor arose, and some of the scribes of the Pharisees’ party stood up and contended sharply, “We find nothing wrong in this man. What if a spirit or an angel spoke to him?” 10 And when the dissension became violent, the tribune, afraid that Paul would be torn to pieces by them, commanded the soldiers to go down and take him away from among them by force and bring him into the barracks.

[11] The following night the Lord stood by him and said, “Take courage, for as you have testified to the facts about me in Jerusalem, so you must testify also in Rome.”

A PLOT TO KILL PAUL

12 When it was day, the Jews made a plot and bound themselves by an oath neither to eat nor drink till they had killed Paul. 13 There were more than forty who made this conspiracy. 14 They went to the chief priests and elders and said, “We have strictly bound ourselves by an oath to taste no food till we have killed Paul. 15 Now therefore you, along with the council, give notice to the tribune to bring him down to you, as though you were going to determine his case more exactly. And we are ready to kill him before he comes near.”

[16] Now the son of Paul’s sister heard of their ambush, so he went and entered the barracks and told Paul. 17 Paul called one of the centurions and said, “Take this young man to the tribune, for he has something to tell him.” 18 So he took him and brought him to the tribune and said, “Paul the prisoner called me and asked me to bring this young man to you, as he has something to say to you.” 19 The tribune took him by the hand, and going aside asked him privately, “What is it that you have to tell me?” 20 And he said, “The Jews have agreed to ask you to bring Paul down to the council tomorrow, as though they were going to inquire somewhat more closely about him. 21 But do not be persuaded by them, for more than forty of their men are lying in ambush for him, who have bound themselves by an oath neither to eat nor drink till they have killed him. And now they are ready, waiting for your consent.” 22 So the tribune dismissed the young man, charging him, “Tell no one that you have informed me of these things.”

PAUL SENT TO FELIX THE GOVERNOR

[23] Then he called two of the centurions and said, “Get ready two hundred soldiers, with seventy horsemen and two hundred spearmen to go as far as Caesarea at the third hour of the night. [1] [24] Also provide mounts for Paul to ride and bring him safely to Felix the governor.” 25 And he wrote a letter to this effect:

[26] “Claudius Lysias, to his Excellency the governor Felix, greetings. [27] This man was seized by the Jews and was about to be killed by them when I came upon them with the soldiers and rescued him, having learned that he was a Roman citizen. 28 And desiring to know the charge for which they were accusing him, I brought him down to their council. 29 I found that he was being accused about questions of their law, but charged with nothing deserving death or imprisonment. 30 And when it was disclosed to me that there would be a plot against the man, I sent him to you at once, ordering his accusers also to state before you what they have against him.”

[31] So the soldiers, according to their instructions, took Paul and brought him by night to Antipatris. 32 And on the next day they returned to the barracks, letting the horsemen go on with him. 33 When they had come to Caesarea and delivered the letter to the governor, they presented Paul also before him. 34 On reading the letter, he asked what province he was from. And when he learned that he was from Cilicia, [35] he said, “I will give you a hearing when your accusers arrive.” And he commanded him to be guarded in Herod’s praetorium.

PAUL BEFORE FELIX AT CAESAREA

24  And after five days the high priest Ananias came down with some elders and a spokesman, one Tertullus. They laid before the governor their case against Paul. [2] And when he had been summoned, Tertullus began to accuse him, saying:

“Since through you we enjoy much peace, and since by your foresight, most excellent Felix, reforms are being made for this nation, 3 in every way and everywhere we accept this with all gratitude. 4 But, to detain [1] you no further, I beg you in your kindness to hear us briefly. [5] For we have found this man a plague, one who stirs up riots among all the Jews throughout the world and is a ringleader of the sect of the Nazarenes. 6 He even tried to profane the temple, but we seized him. [2] 8 By examining him yourself you will be able to find out from him about everything of which we accuse him.”

9 The Jews also joined in the charge, affirming that all these things were so.

10 And when the governor had nodded to him to speak, Paul replied:

“Knowing that for many years you have been a judge over this nation, I cheerfully make my defense. 11 You can verify that it is not more than twelve days since I went up to worship in Jerusalem, 12 and they did not find me disputing with anyone or stirring up a crowd, either in the temple or in the synagogues or in the city. 13 Neither can they prove to you what they now bring up against me. [14] But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, 15 having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. 16 So I always take pains to have a clear conscience toward both God and man. 17 Now after several years I came to bring alms to my nation and to present offerings. [18] While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia— [19] they ought to be here before you and to make an accusation, should they have anything against me. 20 Or else let these men themselves say what wrongdoing they found when I stood before the council, [21] other than this one thing that I cried out while standing among them: ‘It is with respect to the resurrection of the dead that I am on trial before you this day.’”

PAUL KEPT IN CUSTODY

[22] But Felix, having a rather accurate knowledge of the Way, put them off, saying, “When Lysias the tribune comes down, I will decide your case.” [23] Then he gave orders to the centurion that he should be kept in custody but have some liberty, and that none of his friends should be prevented from attending to his needs.

[24] After some days Felix came with his wife Drusilla, who was Jewish, and he sent for Paul and heard him speak about faith in Christ Jesus. 25 And as he reasoned about righteousness and self-control and the coming judgment, Felix was alarmed and said, “Go away for the present. When I get an opportunity I will summon you.” 26 At the same time he hoped that money would be given him by Paul. So he sent for him often and conversed with him. [27] When two years had elapsed, Felix was succeeded by Porcius Festus. And desiring to do the Jews a favor, Felix left Paul in prison.

PAUL APPEALS TO CAESAR

25  Now three days after Festus had arrived in the province, he went up to Jerusalem from Caesarea. 2 And the chief priests and the principal men of the Jews laid out their case against Paul, and they urged him, [3] asking as a favor against Paul [1] that he summon him to Jerusalem—because they were planning an ambush to kill him on the way. [4] Festus replied that Paul was being kept at Caesarea and that he himself intended to go there shortly. 5 “So,” said he, “let the men of authority among you go down with me, and if there is anything wrong about the man, let them bring charges against him.”

6 After he stayed among them not more than eight or ten days, he went down to Caesarea. And the next day he took his seat on the tribunal and ordered Paul to be brought. 7 When he had arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him that they could not prove. 8 Paul argued in his defense, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I committed any offense.” [9] But Festus, wishing to do the Jews a favor, said to Paul, “Do you wish to go up to Jerusalem and there be tried on these charges before me?” 10 But Paul said, “I am standing before Caesar’s tribunal, where I ought to be tried. To the Jews I have done no wrong, as you yourself know very well. [11] If then I am a wrongdoer and have committed anything for which I deserve to die, I do not seek to escape death. But if there is nothing to their charges against me, no one can give me up to them. I appeal to Caesar.” 12 Then Festus, when he had conferred with his council, answered, “To Caesar you have appealed; to Caesar you shall go.”

PAUL BEFORE AGRIPPA AND BERNICE

[13] Now when some days had passed, Agrippa the king and Bernice arrived at Caesarea and greeted Festus. 14 And as they stayed there many days, Festus laid Paul’s case before the king, saying, “There is a man left prisoner by Felix, 15 and when I was at Jerusalem, the chief priests and the elders of the Jews laid out their case against him, asking for a sentence of condemnation against him. 16 I answered them that it was not the custom of the Romans to give up anyone before the accused met the accusers face to face and had opportunity to make his defense concerning the charge laid against him. 17 So when they came together here, I made no delay, but on the next day took my seat on the tribunal and ordered the man to be brought. 18 When the accusers stood up, they brought no charge in his case of such evils as I supposed. [19] Rather they had certain points of dispute with him about their own religion and about a certain Jesus, who was dead, but whom Paul asserted to be alive. 20 Being at a loss how to investigate these questions, I asked whether he wanted to go to Jerusalem and be tried there regarding them. 21 But when Paul had appealed to be kept in custody for the decision of the emperor, I ordered him to be held until I could send him to Caesar.” 22 Then Agrippa said to Festus, “I would like to hear the man myself.” “Tomorrow,” said he, “you will hear him.”

23 So on the next day Agrippa and Bernice came with great pomp, and they entered the audience hall with the military tribunes and the prominent men of the city. Then, at the command of Festus, Paul was brought in. 24 And Festus said, “King Agrippa and all who are present with us, you see this man about whom the whole Jewish people petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer. 25 But I found that he had done nothing deserving death. And as he himself appealed to the emperor, I decided to go ahead and send him. [26] But I have nothing definite to write to my lord about him. Therefore I have brought him before you all, and especially before you, King Agrippa, so that, after we have examined him, I may have something to write. 27 For it seems to me unreasonable, in sending a prisoner, not to indicate the charges against him.”

PAUL’S DEFENSE BEFORE AGRIPPA

26  So Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul stretched out his hand and made his defense:

2 “I consider myself fortunate that it is before you, King Agrippa, I am going to make my defense today against all the accusations of the Jews, [3] especially because you are familiar with all the customs and controversies of the Jews. Therefore I beg you to listen to me patiently.

4 “My manner of life from my youth, spent from the beginning among my own nation and in Jerusalem, is known by all the Jews. [5] They have known for a long time, if they are willing to testify, that according to the strictest party of our religion I have lived as a Pharisee. 6 And now I stand here on trial because of my hope in the promise made by God to our fathers, 7 to which our twelve tribes hope to attain, as they earnestly worship night and day. And for this hope I am accused by Jews, O king! [8] Why is it thought incredible by any of you that God raises the dead?

9 “I myself was convinced that I ought to do many things in opposing the name of Jesus of Nazareth. 10 And I did so in Jerusalem. I not only locked up many of the saints in prison after receiving authority from the chief priests, but when they were put to death I cast my vote against them. 11 And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities.

PAUL TELLS OF HIS CONVERSION

[12] “In this connection I journeyed to Damascus with the authority and commission of the chief priests. 13 At midday, O king, I saw on the way a light from heaven, brighter than the sun, that shone around me and those who journeyed with me. 14 And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, [1] ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’ 15 And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. 16 But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, [17] delivering you from your people and from the Gentiles— to whom I am sending you 18 to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’

19 “Therefore, O King Agrippa, I was not disobedient to the heavenly vision, [20] but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. 21 For this reason the Jews seized me in the temple and tried to kill me. 22 To this day I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass: [23] that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.”

24 And as he was saying these things in his defense, Festus said with a loud voice, “Paul, you are out of your mind; your great learning is driving you out of your mind.” 25 But Paul said, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words. 26 For the king knows about these things, and to him I speak boldly. For I am persuaded that none of these things has escaped his notice, for this has not been done in a corner. [27] King Agrippa, do you believe the prophets? I know that you believe.” [28] And Agrippa said to Paul, “In a short time would you persuade me to be a Christian?” [1] 29 And Paul said, “Whether short or long, I would to God that not only you but also all who hear me this day might become such as I am—except for these chains.”

REPENTANCE

The opening message of John the Baptist, who served as a herald for Jesus, was, “Repent, for the kingdom of heaven is at hand.” This call to repentance was an urgent appeal to sinners. No one who refuses to repent can ever enter the kingdom of God. Repentance is a prerequisite, a necessary condition for salvation.

In Scripture, repentance means “to undergo a change of one’s mind.” This change of mind is not a mere switching of minor opinions, but of the entire direction of one’s life. It involves a radical turning from sin and to Christ.

Repentance is not the cause of new birth or regeneration; it is the result or fruit of regeneration. Though repentance begins with regeneration, it is an attitude and action that must be repeated throughout the Christian life. As we continue to sin, we are called upon to repent as we are convicted of our sin by the Holy Spirit.

Theologians make a distinction between two kinds of repentance. The first is called attrition. Attrition is a false or spurious kind of repentance. It involves remorse caused by a fear of punishment or a loss of blessing. This was the kind of repentance Esau exhibited (Genesis 27:30–46). He was sorry not because he had sinned, but because he had lost his birthright. Attrition, then, is repentance motivated by an attempt to get a ticket out of hell or to otherwise avoid punishment.

Contrition, on the other hand, is true and godly repentance. It is genuine. It includes a deep remorse for having offended God. The contrite person openly and fully confesses his sin with no attempt to excuse it or justify it. This acknowledgment of sin is coupled with a willingness to make restitution whenever possible and a resolve to turn away from sin. This is the spirit of repentance that David exhibited in Psalm 51. “Create in me a clean heart, O God, and renew a right spirit within me... . The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, you will not despise” (Psalm 51:10, 17).

When repentance is offered to God in a spirit of true contrition, He promises to forgive us and to restore us to fellowship with Him: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).

30 Then the king rose, and the governor and Bernice and those who were sitting with them. [31] And when they had withdrawn, they said to one another, “This man is doing nothing to deserve death or imprisonment.” 32 And Agrippa said to Festus, “This man could have been set free if he had not appealed to Caesar.”

PAUL SAILS FOR ROME

27  And when it was decided that we should sail for Italy, they delivered Paul and some other prisoners to a centurion of the Augustan Cohort named Julius. [2] And embarking in a ship of Adramyttium, which was about to sail to the ports along the coast of Asia, we put to sea, accompanied by Aristarchus, a Macedonian from Thessalonica. [3] The next day we put in at Sidon. And Julius treated Paul kindly and gave him leave to go to his friends and be cared for. [4] And putting out to sea from there we sailed under the lee of Cyprus, because the winds were against us. [5] And when we had sailed across the open sea along the coast of Cilicia and Pamphylia, we came to Myra in Lycia. 6 There the centurion found a ship of Alexandria sailing for Italy and put us on board. 7 We sailed slowly for a number of days and arrived with difficulty off Cnidus, and as the wind did not allow us to go farther, we sailed under the lee of Crete off Salmone. [8] Coasting along it with difficulty, we came to a place called Fair Havens, near which was the city of Lasea.

[9] Since much time had passed, and the voyage was now dangerous because even the Fast [2] was already over, Paul advised them, [10] saying, “Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.” [11] But the centurion paid more attention to the pilot and to the owner of the ship than to what Paul said. [12] And because the harbor was not suitable to spend the winter in, the majority decided to put out to sea from there, on the chance that somehow they could reach Phoenix, a harbor of Crete, facing both southwest and northwest, and spend the winter there.

THE STORM AT SEA

13 Now when the south wind blew gently, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close to the shore. 14 But soon a tempestuous wind, called the northeaster, struck down from the land. 15 And when the ship was caught and could not face the wind, we gave way to it and were driven along. [16] Running under the lee of a small island called Cauda, [1] we managed with difficulty to secure the ship’s boat. [17] After hoisting it up, they used supports to undergird the ship. Then, fearing that they would run aground on the Syrtis, they lowered the gear, [2] and thus they were driven along. 18 Since we were violently storm-tossed, they began the next day to jettison the cargo. 19 And on the third day they threw the ship’s tackle overboard with their own hands. 20 When neither sun nor stars appeared for many days, and no small tempest lay on us, all hope of our being saved was at last abandoned.

21 Since they had been without food for a long time, Paul stood up among them and said, “Men, you should have listened to me and not have set sail from Crete and incurred this injury and loss. 22 Yet now I urge you to take heart, for there will be no loss of life among you, but only of the ship. [23] For this very night there stood before me an angel of the God to whom I belong and whom I worship, [24] and he said, ‘Do not be afraid, Paul; you must stand before Caesar. And behold, God has granted you all those who sail with you.’ 25 So take heart, men, for I have faith in God that it will be exactly as I have been told. [26] But we must run aground on some island.”

27 When the fourteenth night had come, as we were being driven across the Adriatic Sea, about midnight the sailors suspected that they were nearing land. 28 So they took a sounding and found twenty fathoms. [3] A little farther on they took a sounding again and found fifteen fathoms. [4] 29 And fearing that we might run on the rocks, they let down four anchors from the stern and prayed for day to come. 30 And as the sailors were seeking to escape from the ship, and had lowered the ship’s boat into the sea under pretense of laying out anchors from the bow, [31] Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.” 32 Then the soldiers cut away the ropes of the ship’s boat and let it go.

[33] As day was about to dawn, Paul urged them all to take some food, saying, “Today is the fourteenth day that you have continued in suspense and without food, having taken nothing. [34] Therefore I urge you to take some food. For it will give you strength, [1] for not a hair is to perish from the head of any of you.” 35 And when he had said these things, he took bread, and giving thanks to God in the presence of all he broke it and began to eat. 36 Then they all were encouraged and ate some food themselves. [37] (We were in all 276 [2] persons in the ship.) 38 And when they had eaten enough, they lightened the ship, throwing out the wheat into the sea.

THE SHIPWRECK

39 Now when it was day, they did not recognize the land, but they noticed a bay with a beach, on which they planned if possible to run the ship ashore. 40 So they cast off the anchors and left them in the sea, at the same time loosening the ropes that tied the rudders. Then hoisting the foresail to the wind they made for the beach. [41] But striking a reef, [3] they ran the vessel aground. The bow stuck and remained immovable, and the stern was being broken up by the surf. [42] The soldiers’ plan was to kill the prisoners, lest any should swim away and escape. [43] But the centurion, wishing to save Paul, kept them from carrying out their plan. He ordered those who could swim to jump overboard first and make for the land, 44 and the rest on planks or on pieces of the ship. And so it was that all were brought safely to land.

PAUL ON MALTA

28  After we were brought safely through, we then learned that the island was called Malta. [2] The native people [4] showed us unusual kindness, for they kindled a fire and welcomed us all, because it had begun to rain and was cold. [3] When Paul had gathered a bundle of sticks and put them on the fire, a viper came out because of the heat and fastened on his hand. [4] When the native people saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer. Though he has escaped from the sea, Justice [5] has not allowed him to live.” 5 He, however, shook off the creature into the fire and suffered no harm. [6] They were waiting for him to swell up or suddenly fall down dead. But when they had waited a long time and saw no misfortune come to him, they changed their minds and said that he was a god.

[7] Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us and entertained us hospitably for three days. [8] It happened that the father of Publius lay sick with fever and dysentery. And Paul visited him and prayed, and putting his hands on him healed him. 9 And when this had taken place, the rest of the people on the island who had diseases also came and were cured. [10] They also honored us greatly, [1] and when we were about to sail, they put on board whatever we needed.

PAUL ARRIVES AT ROME

[11] After three months we set sail in a ship that had wintered in the island, a ship of Alexandria, with the twin gods [2] as a figurehead. [12] Putting in at Syracuse, we stayed there for three days. 13 And from there we made a circuit and arrived at Rhegium. And after one day a south wind sprang up, and on the second day we came to Puteoli. [14] There we found brothers [3] and were invited to stay with them for seven days. And so we came to Rome. [15] And the brothers there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage. [16] And when we came into Rome, Paul was allowed to stay by himself, with the soldier who guarded him.

PAUL IN ROME

17 After three days he called together the local leaders of the Jews, and when they had gathered, he said to them, “Brothers, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. 18 When they had examined me, they wished to set me at liberty, because there was no reason for the death penalty in my case. [19] But because the Jews objected, I was compelled to appeal to Caesar—though I had no charge to bring against my nation. 20 For this reason, therefore, I have asked to see you and speak with you, since it is because of the hope of Israel that I am wearing this chain.” [21] And they said to him, “We have received no letters from Judea about you, and none of the brothers coming here has reported or spoken any evil about you. 22 But we desire to hear from you what your views are, for with regard to this sect we know that everywhere it is spoken against.”

23 When they had appointed a day for him, they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets. 24 And some were convinced by what he said, but others disbelieved. [25] And disagreeing among themselves, they departed after Paul had made one statement: “The Holy Spirit was right in saying to your fathers through Isaiah the prophet:

26 “‘Go to this people, and say,

“You will indeed hear but never understand,

and you will indeed see but never perceive.”

27 For this people’s heart has grown dull,

and with their ears they can barely hear,

and their eyes they have closed;

lest they should see with their eyes

and hear with their ears

and understand with their heart

and turn, and I would heal them.’

28 Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.” [1]

[30] He lived there two whole years at his own expense, [2] and welcomed all who came to him, [31] proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.

STUDY NOTES FOR ACTS 1

STUDY NOTE FOR ACTS 1:1 In the first book. The gospel of Luke, as shown by the reference to Theophilus (Luke 1:3).

all that Jesus began to do and teach. A fitting summary of what Luke records in his gospel. The verb “began” implies that this second book continues the account of Jesus’ deeds and teaching, now in new ways appropriate to His ascension to God’s right hand and the sending of God’s Spirit. Having completed His mission, it has been made clear that Jesus was more than “a prophet mighty in deed and word” (Luke 24:19). The ministry of the apostles in the early years of the church further confirms that fact. BACK TO ACTS 1:1

STUDY NOTE FOR ACTS 1:2 taken up. Luke 24:50–52 locates the ascension near Bethany, on the east side of the Mount of Olives, east of Jerusalem.

commands through the Holy Spirit. After the resurrection, Jesus communicated to His apostles the reality of His resurrection (John 20; 21), the truth of His calling as Messiah (Luke 24:44–49), the blessing of the Holy Spirit (John 20:22, 23), and the reality of His physical resurrection body (Luke 24:37–43). The mention of the Holy Spirit during the forty days between Jesus’ resurrection and His ascension, before Pentecost, prepares readers for that promised event (v. 5; 2:1–11).

he had chosen. A reference to Jesus’ original choice of His apostles (Luke 6:12–16), one of whom (Judas) Jesus knew would become a traitor. This reminder sets the background for the church’s prayer later in this chapter, asking the ascended Jesus to reveal His choice of a replacement for Judas (Acts 1:24, 25). BACK TO ACTS 1:2

STUDY NOTE FOR ACTS 1:3 presented himself ... many proofs. Christ’s resurrection appearances (Matt. 28; Mark 16; Luke 24; John 20; 21; 1 Cor. 15:5–7) were important as an unshakable confirmation of Christ’s supernatural person and work. It was important that Jesus’ resurrection be seen by the disciples, preparing them to be witnesses to His resurrection (v. 22; 2:32; 3:15; see Luke 1:2).

forty days. The time from the resurrection to the ascension. After Jesus ascended to heaven, the disciples stayed ten days in Jerusalem waiting for the promised outpouring of the Holy Spirit that occurred on Pentecost, the fiftieth day after Passover. BACK TO ACTS 1:3

STUDY NOTE FOR ACTS 1:4 while staying with them. Jesus often communed with His friends and disciples over a meal: at the feeding of the five thousand (Luke 9:16), with tax collectors and sinners (Mark 2:15, 16; Luke 5:29), at the Pharisee’s house (Luke 7:37), at the Last Supper (Matt. 26:21, 26), and after the resurrection (Luke 24:42; John 21:9–15).

wait for the promise of the Father. The Holy Spirit is the gift of the Father as promised in the OT (Luke 24:49; cf. Is. 32:15; 44:3; Joel 2:28, 29) and the gift of Jesus the Son (John 14:15–17, 26; 15:26). BACK TO ACTS 1:4

STUDY NOTE FOR ACTS 1:5 John baptized with water. John the Baptist baptized crowds of people (Matt. 3:5, 6, 13–15; Mark 1:5, 9; Luke 3:7–16, 21). John’s water baptism of repentance (Mark 1:4) pointed forward to the messianic baptism with the Holy Spirit and fire (Luke 3:16). See theological note “The Baptism of Jesus” on p. 1733.

not many days from now. A few days will pass before Pentecost. BACK TO ACTS 1:5

STUDY NOTE FOR ACTS 1:6 at this time restore the kingdom to Israel. From what Jesus said in Matt. 19:28, the disciples thought that He might overthrow the Romans and restore the physical kingdom to Israel. As Jesus approached Jerusalem, they had expected that God’s reign would arrive in physical force (Luke 19:11), only to have their hopes dashed by Jesus’ death (24:21). Now that He has returned to life, their reborn hope still focuses narrowly on ethnic Israel. BACK TO ACTS 1:6

STUDY NOTE FOR ACTS 1:7 not for you to know times or seasons. The specific years or dates (which some in all ages try to predict) of the second coming of Christ (cf. 1 Thess. 5:2). Jesus made the same point before His death (Mark 13:32). Here Jesus shows how wrong their assumption is that they could pinpoint that the end-time completion of the kingdom is imminent. Rather, only the Father knows the timing of such things. Furthermore, the following context reveals an “already and not yet” eschatology, the idea that the last days have already been inaugurated (Acts 2:17–21 note), but not yet brought to their consummation or final end. BACK TO ACTS 1:7

STUDY NOTE FOR ACTS 1:8 you will receive power. Jesus also described this event as His disciples’ being “clothed with power from on high” (Luke 24:49). The Spirit’s power is exhibited not only in miracles but also in believers’ boldness to speak the gospel (Acts 3:12; 4:7, 33).

Holy Spirit has come upon you. The Holy Spirit will show His presence and power in their lives with visible and audible manifestations: the blowing of a violent wind, the appearance of tongues of fire, and speaking in foreign languages in an expansion of the prophetic gift to all God’s people, as predicted in Joel 2:28–32 (Acts 2).

my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. Jesus’ words forecast the geographical expansion of the church narrated in the book of Acts. The Jerusalem witness (ch. 2) gives in miniature form God’s worldwide ministry: “Jews ... from every nation” (2:5) and Gentile proselytes (v. 11) who hear and believe carry the message far and wide. In the rest of Acts, the gospel spreads throughout Jerusalem (3:1–8:1), then to Judea and Samaria, including Antioch of Syria (8:1–12:25), and finally to the ends of the earth (13:1–28:31). Recall that Acts 1:8 is an outline for the entire book (see the Introduction to Acts: Literary Features). BACK TO ACTS 1:8

STUDY NOTE FOR ACTS 1:9 he was lifted up. See theological note “The Ascension of Christ” on p. 1842. That a “cloud took Him” perhaps is an echo of Dan. 7:13 (the Son of Man coming on the clouds to receive a kingdom in heaven) and Jesus’ further fulfillment of it. BACK TO ACTS 1:9

STUDY NOTE FOR ACTS 1:10 two men ... in white robes. In the NT, people dressed in white or radiant clothing are commonly supernatural or glorified beings: Jesus Christ (Matt. 17:2; Mark 9:3; Rev. 1:14), angels (Matt. 28:3; Mark 16:5; Luke 24:4; John 20:12), and glorified saints (Luke 9:30, 31; Rev. 3:4, 5, 18; 4:4; 7:14). Here, as at the empty tomb, the “men” are angels, supernatural messengers sent from God’s heavenly court. BACK TO ACTS 1:10

STUDY NOTE FOR ACTS 1:11 Men of Galilee. Eleven of Jesus’ disciples were from Galilee; Judas Iscariot was likely from Kerioth in Judah.

in the same way. Jesus will return in His resurrection body, coming with the clouds of heaven (Matt. 24:30; 26:64; Mark 14:62; 1 Thess. 4:16, 17; Rev. 1:7). See theological note “The Return of Christ” on p. 2137. BACK TO ACTS 1:11

STUDY NOTE FOR ACTS 1:12 the mount called Olivet. A hill beyond the Kidron Valley just east of the walled city of Jerusalem. The disciples had been with Jesus on the Mount of Olives near Bethany (Luke 24:50).

a Sabbath day’s journey. From the city, a distance calculated by the rabbis to be about 1,100 meters or three-fourths of a mile. BACK TO ACTS 1:12

STUDY NOTE FOR ACTS 1:13 up to the upper room, where they were staying. Probably where the disciples have been hiding for fear of the Jews (John 20:19), although not continually (Luke 24:53). This may be the same room in which they celebrated the Passover and Jesus instituted the Lord’s Supper (Mark 14:15), or a room in the house of Mary, the aunt of Barnabas and mother of John Mark (Col. 4:10), where the Christians later held meetings (Acts 12:12; 13:5). It was probably located close to the temple courts where the visiting Jewish crowds were assembled (2:5–12).

Peter and John and James and Andrew. The names of the Eleven are repeated (see Luke 6:14–16) to set the scene for the choice of a replacement for Judas the traitor (Acts 1:15–26).

Bartholomew. Also known as Nathanael (John 1:45; 21:2).

James the son of Alphaeus. Also known as James the younger (Mark 15:40).

Zealot. Possibly referring to Simon’s former membership in the Zealot revolutionary group.

Judas the son of James. Also known as Thaddaeus (Matt. 10:3; Mark 3:18), identified by his father’s name to distinguish him from Judas Iscariot, who betrayed the Lord. BACK TO ACTS 1:13

STUDY NOTE FOR ACTS 1:14 devoting themselves to prayer. Jesus established a pattern of prayer in the lives of His disciples. For examples of Jesus’ praying, see Luke 3:21; 5:16; 6:12; 9:18, 28, 29; 11:1; 22:32, 41; 23:34, 46. In view of the promise of the Spirit’s imminent arrival (1:4, 5, 8) and Jesus’ assurance that the Father will give the Spirit to those who ask (Luke 11:13), we may infer that the outpouring of the Spirit by Jesus is likely the main subject of their petitions. Acts repeatedly records the church and its leaders at prayer (1:24, 25; 2:42; 4:23–31; 6:4, 6; 11:5; 12:5–17; 13:2, 3; 14:23; 16:25; 20:36; 21:5).

with the women. Certain women who have followed Jesus, supported His work, and cared for Him at His death (Matt. 27:55, 56; 28:1; Mark 15:40, 41; Luke 8:2, 3; 23:49; 23:55–24:1; 24:22). The group of believers, numbering about 120 (v. 15), includes both men and women, and God will soon pour out His prophetic Spirit on His male and female servants (2:18).

Mary the mother of Jesus. This is the last reference in the NT to Jesus’ mother.

his brothers. Jesus’ half-brothers, the sons of Mary and Joseph (Matt. 13:55; Luke 14:26; John 7:3, 10; see Gal. 1:19; Jude 1). As the text note indicates, the Greek equivalent of “brothers” is sometimes inclusive of male and female siblings, biological or spiritual; so it is possible that Jesus’ sisters are also included (Mark 6:3). BACK TO ACTS 1:14

STUDY NOTE FOR ACTS 1:15 In those days. The ten days between the ascension and Pentecost (2:1). BACK TO ACTS 1:15

STUDY NOTE FOR ACTS 1:16 Brothers. Here, in contrast to vv. 14, 15, the Greek is literally “males, brothers.” Males are particularly addressed here because Peter is talking about replacing Judas Iscariot, one of the Twelve whom Jesus originally chose as apostles (Matt. 10:2–4).

the Scripture had to be fulfilled. Pss. 69:25 and 109:8, quoted in v. 20, are applied by Peter to Judas Iscariot, who as an enemy of God was deposed from his apostleship. Now “his office” (Ps. 109:8) must be filled again. The fulfillment of Scripture is necessary because God reveals His inviolable purpose in His word, as Jesus taught His apostles (Luke 22:37; 24:25–27, 44–49).

the Holy Spirit spoke ... by the mouth of David. The Holy Spirit inspired David to compose these words using his poetic skills, a concise expression of the complete collaboration of Scripture’s divine and human authors (see 4:25). BACK TO ACTS 1:16

STUDY NOTE FOR ACTS 1:17 numbered among us. Luke 22:3 mentioned that Judas as “of the number of the twelve,” a number that was symbolically significant for its association with Israel’s twelve tribes (Luke 22:30). That apostolic number must be restored to completion before the Spirit comes, since Is. 32:15 prophesied that the Spirit would restore Israel, and the twelve apostles represent Israel in miniature. This shows that the restoration of Israel is beginning with the pouring out of the Spirit and includes Gentiles (cf. Acts 10:44–47; 11:15, 16, which show that the Gentiles are part of the Joel 2:28–32 prophecy about Israel’s restoration).

allotted his share in this ministry. In His plan, God allowed Judas, the enemy of the Savior, to serve for a time in the ministry of the disciples (Luke 9:1–6). BACK TO ACTS 1:17

STUDY NOTE FOR ACTS 1:18 this man acquired a field. Judas indirectly bought the field when he returned the money to the chief priests and elders, who in turn purchased a burial place for foreigners called the “Field of Blood.” See Matt. 27:5–8.

with the reward. The thirty silver coins (Matt. 26:15), probably worth about 120 denarii, or 120 days’ labor (Matt. 20:2). The amount represents how cheaply Israel’s leaders value the Lord and His messengers (Zech. 11:12–14).

falling headlong. Matthew writes that Judas “hanged himself” (Matt. 27:5). Apparently some time after the hanging his bloated body fell to the ground and ruptured, vividly signifying Judas’s self-made condemnation. BACK TO ACTS 1:18

STUDY NOTE FOR ACTS 1:20 his camp become desolate. Ps. 69:26 is fulfilled in that Judas’s final property purchase was a graveyard, where the dead, not the living, dwell.

his office. InPs. 109, King David invokes God’s judgment on those who repaid his goodness with evil and his love with hatred (v. 5), as Judas did to Jesus the Messiah. Among the curses on such a traitor was the reassignment of his office, or “position of oversight,” to another (v. 8), as the church now asks the ascended Jesus to do in choosing Judas’s successor. BACK TO ACTS 1:20

STUDY NOTE FOR ACTS 1:21 among us. This includes the whole time of Jesus’ public ministry from His baptism to His ascension. Such extensive and intimate association with the band of Jesus’ closest followers will qualify this new apostle to bear credible eyewitness testimony that the same Jesus who taught and healed over three years before His crucifixion has indeed been raised from the dead (v. 22). BACK TO ACTS 1:21

STUDY NOTE FOR ACTS 1:23 put forward two. Evidently Joseph and Matthias are chosen from a larger number of witnesses as meeting the criteria laid out by Peter in vv. 21, 22. Neither is mentioned elsewhere in Scripture. BACK TO ACTS 1:23

STUDY NOTE FOR ACTS 1:24 Lord. The mention of Jesus’ choice of His apostles in v. 2 shows that, within weeks of His resurrection and days of His ascension, the church was addressing Him in prayer as “Lord,” and confessing His divine knowledge of the secrets of all human hearts (1 Sam. 16:7; Prov. 24:12; Luke 6:8; 9:47; 11:17; 16:15; Heb. 4:13). This demonstrates, contrary to the assertions of some, that belief in Jesus’ deity goes right back to the primitive church and was not a later invention.

you have chosen. Although Christ’s choice of other categories of church leaders will be mediated through the discernment of other believers (6:3–6; 14:23), in the case of apostles the choice must be indicated by Jesus Himself through direct revelation (1:2; Luke 6:12–14; Gal. 1:1, 11–16). Therefore, having prayed, the believers resort to an ancient form of seeking disclosure of God’s secret purpose (v. 26 note). BACK TO ACTS 1:24

STUDY NOTE FOR ACTS 1:26 cast lots. Lots are mentioned in the OT as a means of ascertaining God’s will (Josh. 7:16–18; 1 Sam. 10:20–21). Presumably the Urim and Thummim kept by the high priest had this function (Ex. 28:30 note; Num. 27:21; 1 Sam. 14:41).

apostles. See theological note “The Apostles” on previous page. BACK TO ACTS 1:26

STUDY NOTES FOR ACTS 2

STUDY NOTE FOR ACTS 2:1 day of Pentecost. Lit. the “fiftieth day” after the Sabbath of the Passover week (Lev. 23:4–7, 15, 16). Pentecost was celebrated on the first day of the week and was one of the three great annual feasts of Israel, preceded by Passover (Lev. 23:4–8; Num. 28:16–25) and followed four months later by the Feast of Booths (Lev. 23:33–43; Num. 29:12–38; cf. John 7:1–44). Pentecost is also called the Feast of Weeks, because it was celebrated seven weeks after Passover (Deut. 16:10); the Feast of Harvest, because the first fruits of the harvest were gathered then (Ex. 23:16); and the “day of the firstfruits” (Num. 28:26). In Jewish tradition this feast was associated with the giving of the law, since Israel reached Mount Sinai about two lunar months after crossing the Red Sea (Ex. 19:1).

they were all together. All of the apostles (1:16) were there, as were the women, Jesus’ relatives (1:14), and the 120 mentioned earlier (1:15). BACK TO ACTS 2:1

Pentecost and the Jewish Diaspora

STUDY NOTE FOR ACTS 2:2 a sound like a mighty rushing wind. Three signs (wind, fire, and inspired speech) of God’s presence were witnessed (Ex. 3:2; 13:21; 24:17; 40:38; 1 Kin. 19:11–13). Wind is a symbol of the Holy Spirit’s presence (Ezek. 37:9, 13; John 3:8), while fire is a symbol of His cleansing and judging power (Matt. 3:11, 12). The tongues were various languages spoken in all parts of the eastern Mediterranean region, from Rome to Persia. Jewish tradition associated wind, fire, and even the announcement of the law in various tongues with Mount Sinai (Ex. 19:16–20; Deut. 4:33). BACK TO ACTS 2:2

STUDY NOTE FOR ACTS 2:4 all. All of the 120 (1:15). Joel 2:28, cited in v. 17, speaks of God’s Spirit poured out “on all flesh,” sons and daughters, young and old.

filled with the Holy Spirit. They were under the special guidance and influence of the Spirit, particularly evidenced in the gift of prophecy (vv. 11, 17, 18) delivered in human languages (“tongues,” v.4; “native language,” v. 8) that they had not previously learned (see 10:46; 19:6). Paul discusses the spiritual gift of tongues in 1 Cor. 12–14. The coming of the Spirit is the fulfillment of Jesus’ promise reported in 1:5, 8 and Luke 24:49, but this does not mean that the Holy Spirit was not present and working with God’s people in the OT (“Holy Spirit” occurs in Ps. 51:11; Is. 63:10, 11; “Spirit of the Lord” in Judg. 3:10; 1 Sam. 10:6; Is. 11:2).

the Spirit gave them utterance. In all of the Christian life, nothing is accomplished apart from God (Eph. 2:10; Phil. 2:12, 13). BACK TO ACTS 2:4

STUDY NOTE FOR ACTS 2:5–12 The fact that all of the Jews present hear the apostles speak in their own language points to Pentecost being a reversal of God’s judgment at Babel (Gen. 11:1–9). In order to prevent human beings from uniting together as a collective whole in opposition to God and His people, the Lord confused the languages of humanity at Babel, separating the human race into various groups, each with its own language. In Christ, human beings from every tribe and tongue are reunited as one people of God in service to His kingdom.

2:5 Jews, devout men. See 8:2; 22:12; Luke 2:25. Probably some of these are visiting Jerusalem for the feast: but the crowd apparently includes many from the dispersion who had taken up residence in Jerusalem, since Peter accuses his audience of complicity in the killing of Jesus (vv. 14, 22–23). BACK TO ACTS 2:5

STUDY NOTE FOR ACTS 2:6, 7 The crowd is amazed that rural Galileans, with their peculiar accents and presumably inferior education, could have learned all these foreign languages. BACK TO ACTS 2:6, 7

STUDY NOTE FOR ACTS 2:8–11 The list of people from fifteen nations starts with the east (“Parthians and Medes and Elamites and residents of Mesopotamia,” where Jews had been taken captive to Assyria and Babylon). The list proceeds west to Judea, and then north to Asia Minor (“Cappadocia, Pontus and Asia, Phrygia and Pamphylia”), from there to North Africa (“Egypt and parts of Libya belonging to Cyrene”), then to Rome. Finally the list includes two widely separated places, Crete (an island in the Mediterranean Sea) and Arabia (a desert region on the fringe of the empire). BACK TO ACTS 2:8

STUDY NOTE FOR ACTS 2:13 others mocking. Longtime residents of Jerusalem, not recognizing the patterns of foreign languages, cynically conclude that the believers’ speech has resulted from drunkenness. The same work of God that has enabled speakers of “Gentile” languages to hear God’s word conceals it from others (1 Cor. 14:21–23). BACK TO ACTS 2:13

STUDY NOTE FOR ACTS 2:15 only the third hour. Counting 6 a.m. as the first hour makes this 9 a.m. In the apostles’ era it is customary to fast on feast days until at least the fourth hour, making the alleged drunkenness most unlikely. BACK TO ACTS 2:15

STUDY NOTE FOR ACTS 2:17–21 The quotation is from the Septuagint’s translation of Joel 2:28–32 (3:1–5 LXX). Peter’s use of the words “in the last days” (cf. Is. 2:2; Hos. 3:5; Mic. 4:1; 1 Tim. 4:1; 2 Tim. 3:1; 1 Pet. 1:20; 1 John 2:18) makes explicit that Joel is referring to the last times promised by God. Peter interprets Joel’s words as referring to the new covenant in contrast to the former days of the old covenant (Heb. 8:7; 9:1). Through Joel, God promised to extend the gift of prophecy to all His people, young and old, male and female. Thus the gift of tongues is understood to be a specific form of prophecy, the speaking of God’s mysteries in special revelation (1 Cor. 14:2–6). BACK TO ACTS 2:17

STUDY NOTE FOR ACTS 2:22 Jesus of Nazareth. This title is used elsewhere by Luke (6:14; 10:38; 22:8; 26:9; Luke 18:37; 24:19). In his sermon, Peter emphasizes these important facts about Jesus: His miraculous signs (v. 22), His repudiation by His own people and death at the hand of lawless Gentiles (v. 23), His bodily resurrection (vv. 24–32), His exaltation and enthronement at God’s right hand in heaven (vv. 33–36), His outpouring of the Spirit that very day (v. 33), and the final and total defeat of His enemies at His second coming (v. 35).

attested to you by God with mighty works and wonders and signs. Although the fact that Jesus came from Nazareth has been a stumbling block to many (cf. John 1:46), God has amply demonstrated that He is the Messiah through the attestation of miracles. BACK TO ACTS 2:22

STUDY NOTE FOR ACTS 2:23 according to the definite plan and foreknowledge of God. Although wicked men, both Jews and Gentiles (4:27, 28), put Jesus to death of their own will, their actions were within the sovereign determination of God (cf. 17:26; 2 Chr. 25:16; Jer. 21:10; Dan. 11:36). God ordained the death of His Son, but the immediate perpetrators bear the guilt for crucifying Jesus (3:17, 18; 4:27, 28; 13:27; see Luke 22:22). God ordains the means as well as the ends of human events without violating human freedom or removing human responsibility (Gen. 50:20). The Jews could not pass their guilt to the Romans; they asked the Romans to crucify Jesus. Peter teaches that unbelieving Jews are accountable (3:15; 4:10; 5:30; 10:39), as are Rome’s Gentile forces (4:25–28).

crucified. Luke again emphasizes how Jesus died (Luke 24:39). Archaeologists have discovered in Palestine the pierced heel bones of a first-century A.D. victim of crucifixion. BACK TO ACTS 2:23

STUDY NOTE FOR ACTS 2:25 David says. In Ps. 16, David is primarily speaking about his own human experience and suffering, but in the verses quoted here he is ultimately talking about Jesus (v. 25), God’s Holy One whose body did not see decay (v. 27) as David’s did (v. 29). BACK TO ACTS 2:25

STUDY NOTE FOR ACTS 2:30 a prophet. David’s prophetic gift enabled him to predict aspects of his descendant’s, the Messiah’s, experience, as the Holy Spirit spoke through his mouth (1:16; 4:25). BACK TO ACTS 2:30

STUDY NOTE FOR ACTS 2:33 exalted at the right hand of God. God’s plan goes beyond the resurrection of His Son, who must be exalted to a position of sovereign authority at the right hand of God (cf. Ps. 110:1). The Son is now glorified with the glory He had before the world existed (John 17:5).

and having received from the Father ... Holy Spirit ... poured out. The doctrine of the Trinity is implied: Peter shows how the Father (vv. 32, 33) worked in the life, death, resurrection, and exaltation of Jesus, His Son, and the Holy Spirit produced the miracle of causing His servants to speak in tongues. Thus, Pentecost constitutes the fulfillment of John the Baptist’s announcement that Jesus would baptize people with the Holy Spirit (1:5; Luke 3:16). BACK TO ACTS 2:33

STUDY NOTE FOR ACTS 2:34 As Jesus reminded the Jewish leaders, in Ps. 110:1 David spoke of the Messiah as his “Lord,” and therefore David’s superior, who would be seated at God’s right hand (Luke 20:41–44). Jesus’ ascension fulfilled this psalm and showed Him to be not merely David’s son but also David’s Lord—and Lord of all. BACK TO ACTS 2:34

STUDY NOTE FOR ACTS 2:36 In this climactic statement, Peter declares not only that Jesus is God’s Messiah (3:18, 20; 4:26; 5:42; Is. 11:1; Luke 4:18–21), but also that He is the exalted Lord (Rom. 10:9; Phil. 2:9–11), and the conquering King (1 Cor. 15:24, 25; Rev. 19:16). BACK TO ACTS 2:36

STUDY NOTE FOR ACTS 2:38 Repent and be baptized. Repentance (turning to God in sorrow for sin) and baptism were important parts of the message of John the Baptist (Matt. 3:1; Mark 1:4) and of Jesus (Matt. 4:17; 11:20; Luke 13:3, 5), and they remain central in the church’s preaching and teaching (Matt. 28:18, 19). See theological note “Baptism” on p. 1988.

in the name of Jesus Christ. A summary of Matt. 28:18, 19 (baptism in the name of the Father, Son, and Holy Spirit), with only Jesus mentioned here, since Peter’s sermon has to do with Jesus and His ministry, and Peter’s hearers have particularly sinned against Jesus (vv. 23, 36). The use of the divine name distinguishes Christian baptism from the preparatory baptismal rite practiced by John.

for the forgiveness of your sins. Baptism is a sign and seal of the forgiveness of sins (Titus 3:5). The physical rite itself does not confer the spiritual blessing of forgiveness, but the readiness of Peter’s audience to submit to baptism expresses their faith in the Savior whom Peter has proclaimed. Peter’s extension of the promise to the children of believers (v. 29) is strong evidence that the new covenant sign of initiation—baptism—is to be applied to the children of believers under the new covenant, just as the old covenant sign of initiation—circumcision—was applied to the children of believers under the old covenant (Gen. 17:1–14; cf. Col. 2:11, 12).

the gift of the Holy Spirit. The gift of the indwelling person of the Holy Spirit, as well as the gift of forgiveness (Eph. 1:7), and of empowering for ministry. It is significant that Peter does not speak here of receiving the gift of tongues. The gift of the indwelling Holy Spirit is essential for producing the fruit of the Spirit in the lives of believers (Gal. 5:22, 23) and for exercising the gifts of ministry that the Spirit chooses to distribute to different believers (1 Cor. 12:4–11). BACK TO ACTS 2:38

STUDY NOTE FOR ACTS 2:39 Peter proclaims that salvation through God’s Messiah is promised to the Jews, to their children, and to all those far off (i.e., the Gentiles; Eph. 2:11–13). Here again is the message of Acts—the gospel is for Jews and Gentiles. As in His covenant with Abraham, so now in the new covenant God’s promise includes the children of believers, although each individual and generation must personally embrace that promise by faith. The inclusion of children in the promise is part of the rationale for the practice of infant baptism, but baptism conveys no salvific benefits to baptized individuals who never come to saving faith (Eph. 2:8, 9). This is as true for those who are baptized after making a profession of faith in Christ as it is for those who are baptized before they profess faith. See theological note “Infant Baptism” on p. 41.

everyone whom the Lord our God calls. These words are drawn from Joel’s prophecy, immediately after the passage that Peter quoted previously. People must “call on the name of the Lord” for salvation (Joel 2:32; Acts 2:21), but ultimately God’s choice and calling enables them to call on Him (Acts 13:48; John 6:37; Eph. 1:4, 5). BACK TO ACTS 2:39

STUDY NOTE FOR ACTS 2:40 Save yourselves. Like the rest of the Bible, Acts teaches that God alone saves and that He does so only through Jesus Christ (vv. 21, 39; 4:11, 12). Nevertheless, as God opens hearts, human beings must and will respond to the gospel in repentance and faith (v. 38; 16:14, 15, 30–34). We must believe, but we will believe only if the Holy Spirit opens our hearts to rest in Christ alone (John 3:5–8).

this crooked generation. From the time of Moses (Deut. 32:5), this expression has characterized those who resist God’s Word in unbelief and defiant rebellion (Phil. 2:15). BACK TO ACTS 2:40

STUDY NOTE FOR ACTS 2:42 the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. This is the first of a number of summaries, inserted between accounts of decisive events and characterizing the ongoing life of the early church (see 4:32–35; 6:7; 12:24; 13:49; 19:20). This initial survey of the activities to which believers single–mindedly devoted themselves summarizes the characteristics of the church’s life together and the essential elements needed in Christian discipleship. They are elements the apostles learned from their experience with Jesus: His teaching about His person and work (Matt. 16:18, 19; Luke 24:46) and their Christian responsibility as His followers (Matt. 5–7), the fellowship of Christ with His disciples (John 13), the Lord’s Supper (the breaking of bread; Matt. 26:17–30), and His prayer life for and with the disciples (Matt. 6:5–13; Luke 11:1–13; John 17). “Fellowship” here has a particular reference to the practice of sharing material resources with the needy, since the Greek word koinōnia is echoed in v. 44: “they had all things in common.” The “breaking of bread” could refer to shared meals generally (v. 46), but in this context refers to the Lord’s Supper (20:7; Luke 22:19; 24:30, 35). BACK TO ACTS 2:42

STUDY NOTE FOR ACTS 2:44 all who believed were together. This demonstrates the unity of the Spirit Paul later advocates (Eph. 4:3).

all things in common. On the connection with “fellowship,” see v. 42 note. As v. 45 and a later summary (4:32–35) with its context (4:36–5:11) clarify, the early church did not practice a mandatory communalism of property (such as that required of full members of the Qumran sect). Those who had property were free to retain it (see 2:46, where believers retain their houses) or to liquidate them to meet others’ needs (5:4; see 1 Tim. 6:17–19). The divine grace that they had received so unified their hearts that they gladly and freely shared with each other as needs arose. BACK TO ACTS 2:44

STUDY NOTE FOR ACTS 2:45 selling their possessions. Unified in the Spirit, the believers were sensitive to the physical needs of others and voluntarily (4:34; 5:4) gave to meet those needs. BACK TO ACTS 2:45

STUDY NOTE FOR ACTS 2:46 breaking bread in their homes. In contrast to “the breaking of bread” in v. 42, this refers to the common daily meals shared in the homes of believers. BACK TO ACTS 2:46

STUDY NOTE FOR ACTS 2:47 the Lord added. The church belongs to the Lord, and He is the one who sovereignly builds His church (Matt. 16:18; 1 Cor. 3:9; see Acts 5:14; 6:7; 11:21; 18:9, 10). BACK TO ACTS 2:47

STUDY NOTES FOR ACTS 3

STUDY NOTE FOR ACTS 3:1 the temple. The temple courts, and particularly the part near the gate called Beautiful (v. 2). This may have been the Nicanor Gate made of Corinthian bronze. Its exact location is uncertain.

the hour of prayer, the ninth hour. That is, from dawn, so about 3 p.m., the time of the evening sacrifice, according to Jewish sources. The Roman centurion Cornelius in Caesarea apparently synchronized his prayer schedule with that of the temple (10:3, 30). BACK TO ACTS 3:1

STUDY NOTE FOR ACTS 3:2 lame from birth. Like a lame man later healed through Paul at Lystra (14:8–18). The man’s congenital inability to stand or walk made the miracle more remarkable and undeniable (3:9, 10; 4:14; 22). BACK TO ACTS 3:2

STUDY NOTE FOR ACTS 3:3 into the temple. As Jews, Peter and John could walk through the Court of Women into the Court of Israel, but non-Jews would be restricted to the Court of the Gentiles. BACK TO ACTS 3:3

STUDY NOTE FOR ACTS 3:6 the name of Jesus Christ of Nazareth. This incident and its aftermath, the apostles’ arrest and hearing before the Sanhedrin, are permeated by references to the power of Jesus’ name (v. 16; 4:7, 10, 12, 17, 18, 30). BACK TO ACTS 3:6

STUDY NOTE FOR ACTS 3:8 walking and leaping and praising God. Jesus cited Is. 35:5, 6 and 61:1 to show the disciples of John the Baptist that His healing signs—including causing the lame to walk—demonstrated that He was indeed the promised Redeemer. The leaping of this formerly lame man fulfills Is. 35:6, part of a restoration prophecy about Israel, which harmonizes well with the restoration prophecies cited in Acts 1:8 and the citing of Joel 2:28–32 in Acts 2. BACK TO ACTS 3:8

STUDY NOTE FOR ACTS 3:11 the portico called Solomon’s. A porch built by Herod the Great along the east wall of the temple enclosure, in the Court of the Gentiles and thus outside the Court of Women and the Court of Israel. Jesus taught here on occasion (John 10:22, 23). BACK TO ACTS 3:11

STUDY NOTE FOR ACTS 3:12 our own power or piety. Rabbinic tradition spoke of individuals of such exceptional piety that God was obligated to grant their prayers, but Peter and John hastened to deflect attention from themselves and to insist that Jesus, the suffering and vindicated Servant of the Lord, was the agent of this healing, because of His resurrection power. BACK TO ACTS 3:12

STUDY NOTE FOR ACTS 3:13 The God of Abraham, the God of Isaac, and the God of Jacob. Appeal to the patriarchs is important in the sermons of Christ’s servants, since Jesus’ redemptive mission is the fulfillment of God’s covenant promises to those fathers (7:32; 13:17).

glorified his servant Jesus. The term appears throughout the Septuagint of Isaiah 40–53 (about Israel’s future restoration to God) to designate the Lord’s servant, and in Is. 52:13, God says that His servant will be “exalted” (Gk. “glorified”). Jesus, as the true Servant who fulfills these servant passages, is glorified because of the restoration work that He performed. It is likely that Peter has Is. 49:3 specifically in mind, which prophesies that the Messiah would be God’s “servant, Israel in whom I will show My glory.” Isaiah said this “glory” would be shown in the Servant’s work of restoring Israel and the nations (Is. 49:4–6). BACK TO ACTS 3:13

STUDY NOTE FOR ACTS 3:14 denied the Holy and Righteous One. The phrase “the Holy One,” referring to God, appears a number of times in the OT. The phrase “the Holy One of Israel” occurs in Is. 1:4 and 5:24 (cf. Luke 1:35). Isaiah also speaks of God as “the Righteous One” (Is. 24:16; cf. Acts 7:52; 22:14). In applying this description to Jesus, Peter may be indicating the deity of Christ. In Is. 53:11 “the righteous one” also refers to God’s “servant,” whose undeserved suffering renders others righteous. BACK TO ACTS 3:14

STUDY NOTE FOR ACTS 3:15 Author of life. The Greek term can also be translated “leader” (5:31), “founder” (Heb. 2:10; 12:2), or “head” of a tribe (Ex. 6:14; Num. 10:4; etc.). It designates Jesus as the personal source of life and highlights the tragic irony that others killed Him. BACK TO ACTS 3:15

STUDY NOTE FOR ACTS 3:16 faith in his name. As the later failure and humiliation of Sceva’s sons will show, Jesus’ name is not a magic formula that “works” apart from faith in Him (19:13–16). BACK TO ACTS 3:16

STUDY NOTE FOR ACTS 3:17 you acted in ignorance. Their ignorance does not excuse their sin but it leaves open the possibility of repentance and forgiveness (1 Tim. 1:13, 14), whereas fully cognizant defiance seems to be irreversible (Mark 3:22–30; Heb. 6:4–6). BACK TO ACTS 3:17

STUDY NOTE FOR ACTS 3:18 foretold by the mouth of all the prophets. See Luke 24:26, 27, 44–47. Peter may have cited such passages as Deut. 18:15 (quoted in v. 22); Pss. 2; 16:8–11; 22 (cf. 1 Pet. 1:10, 11); and Is. 52; 53 (alluded to in vv. 13, 14). BACK TO ACTS 3:18

STUDY NOTE FOR ACTS 3:19 Repent ... turn. Peter’s sermon illustrates the two sides of repentance, that is, turning aside in sorrow from sin, and turning to God in faith. The call to repentance and faith is a necessary element of apostolic preaching (2:38; 17:30; 20:21).

sins ... blotted out. In the order of the gospel, repentance and faith receive from God forgiveness and removal of sins (2:38). BACK TO ACTS 3:19

STUDY NOTE FOR ACTS 3:20 times of refreshing. This phrase, like “restoring all the things” (v. 21), could refer to the second coming of the Messiah. More likely the “refreshing” is synonymous with the coming and reception of the Holy Spirit that was prophesied by Isaiah (Is. 32:15; 44:3; 59:21), at which time the Spirit had been poured forth (notice the correlation of “forgiveness of sins” followed by “you will receive the gift of the Holy Spirit” in 2:38 and “that your sins may be wiped away” followed by “times of refreshing may come from the presence of the Lord” in 3:20). The “last days” began at Pentecost (2:17) and will be consummated at the time of “the restoring of all things” (v. 21) in the new heaven and earth (2 Pet. 3:8–13). BACK TO ACTS 3:20

STUDY NOTE FOR ACTS 3:25 saying to Abraham, ‘And in your offspring.’ As a climax, Peter refers to another patriarch and prophet, Abraham, through whom God sent Abraham’s “offspring,” the Messiah (Gal. 3:16), to bless all peoples on earth. BACK TO ACTS 3:25

STUDY NOTE FOR ACTS 3:26 to you first. Peter’s Jewish listeners are the first to receive blessing through Abraham’s offspring, God’s servant Jesus, and from them the blessing promised in the Abrahamic covenant will embrace “all the families of the earth” (13:46, 47; Rom. 1:16). As members of Abraham’s spiritual posterity, all those who belong to Christ are also called “Abraham’s offspring” (Gal. 3:29), which is another name for “Israel” (Gen. 21:12).

turning every one of you from your wickedness. Although human beings are responsible to turn from unbelief in repentance (v. 19), only God’s sovereign intervention can give repentance (5:31; 11:18), enabling people to make that turn toward Him. BACK TO ACTS 3:26

STUDY NOTES FOR ACTS 4

STUDY NOTE FOR ACTS 4:1 the priests. Several priests serving their allotted week’s temple service (Luke 1:8, 23) are near Solomon’s Colonnade and can hear Peter’s declarations about Jesus the Messiah, which now specifically mentions the involvement of Jewish rulers, who had charge of the temple, in pressuring Pilate to execute Jesus (3:13, 14, 17). Alarmed at this critique of Judaism’s leaders, the priests probably alert the captain of the temple guard. This captain is the commander of the temple police force and a member of one of the important priestly families. The priests also alert the Sadducees, who hold prominent positions in the Sanhedrin, the Jewish council. BACK TO ACTS 4:1

STUDY NOTE FOR ACTS 4:2 proclaiming in Jesus the resurrection from the dead. The Sadducees are annoyed because the apostles are teaching the people about the resurrection (1 Cor. 15:12–20). Unlike the other first-century Jewish sects such as the Pharisees, the Sadducees did not believe in the bodily resurrection even at the end of history (23:6–8; Luke 20:27–40). BACK TO ACTS 4:2

STUDY NOTE FOR ACTS 4:3 put them in custody ... for it was already evening. This action is necessary because the temple sacrifices have concluded and the temple gates are closed; official actions by the Sanhedrin will have to be taken the next day. BACK TO ACTS 4:3

STUDY NOTE FOR ACTS 4:4 Despite the persecution, the church has grown from three thousand on the day of Pentecost (2:41) to five thousand at the time Peter and John are arrested. The emphasis here is on men, probably as representative heads of households (Luke 9:14). BACK TO ACTS 4:4

STUDY NOTE FOR ACTS 4:5 rulers and elders and scribes. These groups constitute the Jewish religious council, the Sanhedrin. Luke 22:66 describes the body of chief priests and scribes as “their council.” This body includes the high priest and members of his family (v. 6); other Sadducees; Pharisees (Matt. 27:62) such as Nicodemus (a “ruler of the Jews” and “teacher of Israel,” John 3:1, 10) and Gamaliel (5:34; 22:3); and “elders” who, though neither priests nor scholars, are respected heads of Jerusalem’s aristocratic families. BACK TO ACTS 4:5

STUDY NOTE FOR ACTS 4:6 The men listed in this verse constitute what might be called the executive committee of the council. Annas, the father-in-law of Caiaphas the official high priest (John 18:13), is here called the high priest. However, since the Romans deposed Annas in A.D. 15, he is not officially the high priest at this time; rather, he is the power behind the office and probably still regarded as rightful high priest by many Jews, for the high priest is supposed to serve for life. John is possibly Jonathan son of Annas, who was appointed high priest in A.D. 36, or Jonathan ben Zaccai, who became president of the Great Synagogue after the fall of Jerusalem. Nothing is known of Alexander. BACK TO ACTS 4:6

STUDY NOTE FOR ACTS 4:7 by what name. The answer is given in v. 10: “the name of Jesus Christ of Nazareth.” The power of the name of Jesus (which reveals His person) is the central and unifying theme in the healing of the lame man and its aftermath. Jesus’ name or the name of the Lord is emphasized often throughout Acts (2:21, 38; 3:16; 4:10, 12, 17, 18, 30; 5:28, 40, 41; 8:16; 9:15, 28; 15:26; 16:18). BACK TO ACTS 4:7

STUDY NOTE FOR ACTS 4:8 filled with the Holy Spirit. In Luke and Acts, this expression seems to refer to an intervention whereby the Spirit enables believers to speak God’s message (2:4; 4:31; 9:17; 13:9–11a; Luke 1:15, 41, 67). The holy character that the Spirit’s ongoing presence sustains in individuals distinguishes them as “full of the Holy Spirit” (6:3, 5; 7:55; 11:24; Luke 4:1; see Eph. 5:18). BACK TO ACTS 4:8

STUDY NOTE FOR ACTS 4:11 stone ... rejected ... the cornerstone. In Acts, defense of the gospel often includes reference to the fulfillment of OT prophecy; here Ps. 118:22 is quoted (also cited in Matt. 21:42; 1 Pet. 2:7; cf. Rom. 9:33). BACK TO ACTS 4:11

STUDY NOTE FOR ACTS 4:12 no other name. Just as the name of Jesus was the only hope for physical healing of the man crippled from birth, so also the name of Jesus is the only hope for the spiritual healing of mankind. This exclusive and total reliance upon Christ for salvation is the clear teaching of both Jesus and the apostles (John 14:6; 1 Tim. 2:5). See theological note “Salvation” on p. 2058. BACK TO ACTS 4:12

STUDY NOTE FOR ACTS 4:13 uneducated. The courage and ready witness of Peter and John is a fulfillment of Christ’s promise to the disciples in Matt. 10:19, 20. The courage and knowledge of the unschooled Galilean fishermen astonishes the Sanhedrin. In taking note that these men “had been with Jesus,” the council no doubt remembers how Jesus, though without formal training, likewise had surprised them with His teaching (Luke 2:46, 47; John 7:15). BACK TO ACTS 4:13

STUDY NOTE FOR ACTS 4:19 to listen to you rather than to God. Although God calls Christians to submit to authority structures that He has ordained for the family, the state, and the church (Rom. 13:1–7; 1 Pet. 2:13–18), our obligation to God Himself has priority over the rights of the state or any human authority (Luke 14:26). The apostles affirm this principle even more strongly in Acts 5:29. See theological note “Civil Government” on p. 2004. BACK TO ACTS 4:19

STUDY NOTE FOR ACTS 4:24 lifted their voices together to God. The whole church responds to the Sanhedrin’s threats with prayer, the natural result of the apostles’ training with Jesus and the habits they have formed (2:42).

Sovereign Lord. A term used to express the total creative power and control of the Lord over all His physical creation and over the affairs of humanity (cf. vv. 25, 26; Jer. 10:12).

made the heaven and the earth and the sea and everything in them. An echo of the description of the Lord in Ps. 146:5, 6, contrasting Him to princes, who cannot be trusted to save because their plans, like the princes themselves, are short-lived (vv. 3, 4). BACK TO ACTS 4:24

STUDY NOTE FOR ACTS 4:25 through the mouth of our father David. A succinct summary of verbal inspiration (see 1:16; Heb. 10:15). Scripture’s authors wrote under the guidance and control of the Spirit (2 Pet. 1:21). BACK TO ACTS 4:25

STUDY NOTE FOR ACTS 4:27 your holy servant Jesus, whom you anointed. At Jesus’ baptism the Father’s voice bound together His royal sonship as the Christ (anointed) (Ps. 2:7) with His identity as the well-pleasing and Suffering Servant (Is. 42:1; cf. Luke 3:22). So the church now recognizes Jesus as both anointed King and holy Servant.

Herod and Pontius Pilate ... Gentiles ... peoples of Israel. The believers properly understand that both Jews and Gentiles, with their rulers, are responsible for the crucifixion of Jesus, and recognize that Psalm 2 foreshadowed this multiethnic conspiracy against the Lord’s Anointed One, Jesus. The rulers were Herod Antipas, a son of Herod the Great and tetrarch (i.e., subordinate ruler under Rome) of Galilee and Perea (Luke 3:1; 23:6, 7), and Pontius Pilate, who was the Roman prefect (governor) of Palestine from A.D. 26 to 36 (Luke 3:1; 23:1–24). BACK TO ACTS 4:27

STUDY NOTE FOR ACTS 4:28 your hand and your plan. Nothing, not even the wrongful death of God’s Son, happens apart from God’s sovereign will and control (see 2:23). The certainty of God’s plan for the world is established by His sovereign “plan” and ensured by His almighty “hand.” The early chapters of Acts teach the compatibility of divine sovereignty and human responsibility. While the murderers of Jesus acted in accord with what God had determined, they were morally responsible agents and accountable for their wickedness (3:15). Cf. Gen. 50:20. BACK TO ACTS 4:28

STUDY NOTE FOR ACTS 4:29 This prayer illustrates the way in which the church should be emboldened and encouraged by God’s sovereignty. In the face of the threat of violence, the church affirms God’s control of the situation (v. 28) and, instead of requesting physical safety, they petition for greater boldness to testify to God’s gospel.

Lord. The word for “Lord” is kyrios, used in the Septuagint to translate the divine name Yahweh. It is used in the NT to refer both to God and also to Christ specifically (2:36; 7:31). BACK TO ACTS 4:29

STUDY NOTE FOR ACTS 4:31 filled with the Holy Spirit. See 2:4 and 4:8 note. BACK TO ACTS 4:31

STUDY NOTE FOR ACTS 4:32–35 Because the believers are “of one heart” (v. 32), they are conscious of the needy in the church. Consequently, they help the poor among them by selling land and entrusting the proceeds to the apostles to distribute for those needs. This giving is proportional to real need. It is voluntary, not compulsory (5:4). BACK TO ACTS 4:32

STUDY NOTE FOR ACTS 4:33 the resurrection of the Lord Jesus. The crowning proof of the salvation accomplished in Jesus Christ was His resurrection from the dead. The apostles, as chief witnesses, were especially appointed and authorized to bear eyewitness testimony about this redemptive event (1:2, 3, 8, 22; 2:32; 3:15; 4:19, 20; Luke 1:2).

grace. Grace in bold witnessing and generous living. BACK TO ACTS 4:33

STUDY NOTE FOR ACTS 4:34 not a needy person. The ancient promise of covenant blessing, when Israel obeys God’s commands and cares for the poor (Deut. 15:4), is being fulfilled in the spontaneous generosity of Jesus’ followers. BACK TO ACTS 4:34

STUDY NOTE FOR ACTS 4:36 Joseph ... Barnabas ... a Levite. In the OT, the Levites did not have inherited land, as the other tribes had, although the Levites were allotted towns (Josh. 21). However, by the time of the NT, a Levite such as Joseph Barnabas may well have been able to own land. This would have been particularly true in a country outside of Palestine, such as Cyprus, in which Joseph had grown up among the Jewish dispersion. On the other hand, the land may have belonged to his wife.

son of encouragement. Luke’s interpretation may be a paraphrase of the Aramaic components of the nickname that the apostles gave to Joseph, “son of a prophet”—one who speaks words of courage from God. The introduction of Barnabas here lays the foundation for further reference to the significant influence of this outstanding first-century believer in the life of the Jewish and Gentile churches and in the life of Paul. Barnabas also interceded for Saul (9:27), encouraged the church at Antioch in Syria (11:22), led in missionary work abroad (13:2, 3), and continued in missionary work despite a disagreement with Paul (15:37–39). BACK TO ACTS 4:36

STUDY NOTE FOR ACTS 4:37 sold a field that belonged to him. Joseph Barnabas presents a good example of a Christian who gives to the needs of others (contrasted with the selfish and hypocritical example of Ananias and Sapphira, 5:1–11). BACK TO ACTS 4:37

STUDY NOTES FOR ACTS 5

STUDY NOTE FOR ACTS 5:2 he kept back ... some of the proceeds. Ananias’s actions mimic those of Barnabas (4:36, 37) with this exception: Ananias withholds part of the sale price while claiming to contribute it all. Ananias and his wife have the right to keep all of the proceeds from their land, since the land and the money is theirs (v. 4). Their sin is in their deception (vv. 3, 4) about how much they are bringing, as Peter’s question to Sapphira implies (v. 8). The verb rendered “kept back,” which is rare in Scripture, describes the deceptive theft of Achan at Jericho (Josh. 7:1, 19–26). Here, as there, the testimony of the whole church is at risk because of the sins of a few (cf. Lev. 10:1, 2; Num. 16:23–35; 2 Sam. 6:1–7). BACK TO ACTS 5:2

STUDY NOTE FOR ACTS 5:3 Satan filled your heart. Another example of Satan’s influence is seen in the life of Peter (Mark 8:33). Later, Peter warns Christians against Satan’s potential influence over them (1 Pet. 5:8).

lie to the Holy Spirit. In v. 4 Peter tells Ananias that he has lied to God. Peter’s words indicate that the Holy Spirit is God, and that He is a divine person whose patience may be provoked, not an impersonal force (v. 9). BACK TO ACTS 5:3

STUDY NOTE FOR ACTS 5:5, 10 The instantaneous, divinely inflicted deaths of Ananias and Sapphira are not typical of the miracles recorded in the NT. See the death of Herod Agrippa (12:20–23) and the temporary blinding of Saul (9:8–18) and Elymas (13:11). Some at Corinth suffered illness and even death for abusing the Lord’s Supper (1 Cor. 11:29, 30); but more typically, Christ maintains the purity of His community through the orderly process of church discipline, leading, if necessary, to excommunication (Matt. 18:15–20; 1 Cor. 5:1–5). BACK TO ACTS 5:5, 10

STUDY NOTE FOR ACTS 5:11 great fear. The Holy Spirit’s presence in the Christian community brings great joy to the humble and repentant (13:52), but He is dangerous to those who prefer falsehood over transparency and truth (Heb. 12:28, 29).

the whole church. This is the first of more than twenty occurrences in Acts of the Greek word ekklēsia, usually translated “church.” Stephen uses this word for the OT “congregation” of Israel (7:38). In the Septuagint, the worshiping assembly of God’s people is often designated with this word, and Jesus’ two uses of the term (Matt. 16:18; 18:17) imply that His community stands in continuity with and fulfillment of Israel’s calling as the Lord’s assembly. In ancient Greece, the ekklēsia was the political “assembly” of citizens (19:32). The NT uses the word to refer to organized bodies of believers in one city (8:1; 13:1; 14:27), to a regional body of believers who meet in local congregations (9:31), and to the universal body of believers (Eph. 1:22, 23; 5:23, 24). BACK TO ACTS 5:11

STUDY NOTE FOR ACTS 5:13 None of the rest dared join them. In the wake of God’s judgment on Ananias and Sapphira, no insincere, superficial followers dare to identify with the church. All recognize that Christ’s Spirit imposes high standards of integrity on the holy community that He indwells. BACK TO ACTS 5:13

STUDY NOTE FOR ACTS 5:14 believers ... both men and women. Despite the Spirit’s dangerous holiness, new believers still came forward and join the church. Luke mentions women often in his gospel (Luke 7:28; 8:2, 3; 17:35; 23:27, 29, 49, 55) and in Acts (1:14; 8:3, 12; 9:2, 36; 13:50; 16:1, 13, 14; 17:4, 12, 34; 18:2; 21:5). BACK TO ACTS 5:14

STUDY NOTE FOR ACTS 5:15 shadow. As when Jesus’ healing power flowed from His garment at the touch of the woman who had been subject to bleeding (Mark 5:27, 28), here God allows the shadow of Peter to effect a cure, as He did also through cloths and aprons that Paul had used (19:11, 12). BACK TO ACTS 5:15

STUDY NOTE FOR ACTS 5:16 they were all healed. The exalted Lord Jesus’ exorcisms of demons and His healing acts, now through His apostles (see 1:1 note), replicate those that He performed while on earth (Luke 6:17–19). BACK TO ACTS 5:16

STUDY NOTE FOR ACTS 5:17 filled with jealousy. The same Greek term describes commendable “zeal” (John 2:17), but here the Sadducean leaders of the temple are reacting from envy of the growing popular admiration (v. 13) and influence of the Christian community and the apostles (see also 13:44, 45). BACK TO ACTS 5:17

STUDY NOTE FOR ACTS 5:19 opened the prison doors. See 12:6–19. Here the apostles’ release is for the sake of their ongoing, public witness in the very temple that the high priest and his colleagues control. BACK TO ACTS 5:19

STUDY NOTE FOR ACTS 5:20 “the words of this Life.” This aptly characterizes the gospel, since Jesus alone has the words of eternal life (John 6:68), and eternal life consists in knowing God through Him (John 17:3). BACK TO ACTS 5:20

STUDY NOTE FOR ACTS 5:21 the council. The great Jewish religious council at Jerusalem, the Sanhedrin, composed of about seventy men. It included Sadducees, Pharisees, and their associates. Under the Romans, the Sanhedrin had broad authority in Palestine. According to ancient Jewish tradition, the members sat in a semicircle with two clerks and three rows of students at the front. BACK TO ACTS 5:21

STUDY NOTE FOR ACTS 5:24 greatly perplexed. It is doubly ironic that the angel of the Lord should thwart and confuse a Sanhedrin dominated by Sadducees who deny the existence of angels (23:8), and that the apostles who could not be found in the locked temple prison are preaching openly in the temple courts. BACK TO ACTS 5:24

STUDY NOTE FOR ACTS 5:26 afraid of being stoned by the people. The apostles’ popular approval, like that of their master (Luke 19:47, 48; 20:6, 19, 26; 22:2), prevents the temple authorities from harshly arresting them in public. BACK TO ACTS 5:26

STUDY NOTE FOR ACTS 5:28 bring this man’s blood upon us. In 2:23; 3:15, 16; and 4:10, 11, Peter and his associates blame the members of the Sanhedrin for the death of Jesus. The people have heard this accusation. Moreover, Jesus Himself earlier exposed the leaders’ plot to destroy Him (Luke 20:9–17); and those leaders instigated the crowds to shout, “His blood be on us and on our children” (Matt. 27:20, 25). BACK TO ACTS 5:28

STUDY NOTE FOR ACTS 5:30 by hanging him on a tree. The cruelest Roman mode of execution, crucifixion coincides with the symbolism of divine curse for the corpses of those who were executed under God’s law through Moses (Deut. 21:22, 23). Since Jesus’ resurrection demonstrates His righteousness, clearly He bore God’s curse for others’ sins, not His own (Gal. 3:13). BACK TO ACTS 5:30

STUDY NOTE FOR ACTS 5:31 God exalted him at his right hand. This declaration is understood by the Sanhedrin as a reference to the resurrection. Such an exaltation by God makes this resurrected Jesus equal with God (cf. John 5:18; 10:33). BACK TO ACTS 5:31

STUDY NOTE FOR ACTS 5:32 we are witnesses ... so is the Holy Spirit. Along with the apostles’ unique, eyewitness testimony to Jesus’ resurrection is the testimony that God’s Spirit bears to and through all who obey the call to repent and believe (Is. 59:21). Thus at Pentecost, some 120 believers, men and women, young and old, declared God’s deeds (2:4, 11, 17, 18); and soon, scattered believers (except apostles) carry the gospel outside Jerusalem, into Judea and Samaria (8:1, 4). BACK TO ACTS 5:32

STUDY NOTE FOR ACTS 5:34 Gamaliel. One of the most famous rabbis of his time, Gamaliel was Paul’s teacher (22:3) and probably a grandson of Rabbi Hillel, the leader of one of the two great schools of Jewish legal interpretation. In contrast to the school of Shammai, Gamaliel and the school of Hillel were known for their lenient interpretation of the law (Matt. 19:3 and note). BACK TO ACTS 5:34

STUDY NOTE FOR ACTS 5:37 Judas the Galilean. The Jewish historian Josephus (Jewish War 20.118) speaks of a certain Galilean who stirred up a revolt because he resisted subservience and paying taxes to the Romans. The revolt failed, but it may have laid the groundwork for the party of the Zealots. The apostle Simon the Zealot (1:13; Matt. 10:4 and note) may have been a member of this group before becoming a disciple of Jesus.

days of the census. Not the census of Luke 2:1, which was ordered by the Emperor Augustus in about 8 B.C. (but was delayed until 6 or 5 B.C.), but the census fourteen years later in A.D. 6, in the time of the Procurator Coponius. BACK TO ACTS 5:37

STUDY NOTE FOR ACTS 5:38 let them alone. The respected Gamaliel’s counsel is far more cautious and restrained than the behavior of his disciple, Saul of Tarsus (7:58, 60; 8:3; 9:12; Gal. 1:14; Phil. 3:6; 1 Tim. 1:13). BACK TO ACTS 5:38

STUDY NOTE FOR ACTS 5:40 beat them. The apostles likely receive the traditional “forty lashes less one” (2 Cor. 11:24; Deut. 25:3). BACK TO ACTS 5:40

STUDY NOTE FOR ACTS 5:41 worthy to suffer dishonor for the name. When one’s identification with Jesus’ name is the cause of ill treatment by others, such dishonor becomes, surprisingly, a privilege that imparts joy (1 Pet. 4:13–16). BACK TO ACTS 5:41

STUDY NOTES FOR ACTS 6

STUDY NOTE FOR ACTS 6:1 widows were being neglected. The OT required care of the poor and needy (Ps. 9:18 note). This concern is seen in the social action set forth in 2:44, 45; 4:34–37. Possibly the widows among the Hellenists, that is, Greek-speaking Jews (text note), were being overlooked in the food distribution due to cultural discrimination: having resettled in Judea from the dispersion, they were considered outsiders by native-born Hebrew- or Aramaic-speaking Jews. Or, since the Jerusalem church at this point numbered in the thousands and likely worshiped in home gatherings in three languages (Hebrew, Aramaic, Greek), the widows’ needs taxed the distribution network beyond the capacity of the apostles to oversee it directly. BACK TO ACTS 6:1

STUDY NOTE FOR ACTS 6:2 the twelve. The twelve apostles including Matthias (1:26). This is a shift from “the eleven” (1:26; 2:14; Luke 24:9, 33).

disciples. The first of a number of times the believers are called “disciples” in Acts (e.g., v. 7; 9:1; 11:26; 13:52). Paul does not use this term to identify Christians.

It is not right. The high qualifications that the apostles specify (v. 3) for the men who will “serve tables” show that neither this ministry nor its recipients (Greek-speaking widows) are of minor value. The church must call others to serve these widows because the apostles’ energies cannot be deflected from their primary calling from Christ—to preach His Word.

the word of God. In this initial organization of the NT church, two important ministries are listed: the ministry of the Word and prayer (v. 4); and the ministry of meeting believers’ physical needs, such as serving at table. The Greek verb applied to both is diakoneō (“serve”), from which the English word deacon is derived. In 6:1, the related noun is translated “distribution,” and in v. 4, “the ministry.” The office of deacon, which probably had its beginning here, is described in 1 Tim. 3:8–13. BACK TO ACTS 6:2

STUDY NOTE FOR ACTS 6:3 brothers, pick out ... seven men. The members of the church elect the seven, and the apostles set them apart (ordained) by prayer and the laying on of hands (v. 6).

of good repute, full of the Spirit and of wisdom. The two requirements for the ministry of service in all ages are dependence on and sensitivity to the Spirit and action guided by wisdom. Such qualities are discerned by others in the covenant community, who bear witness (the Greek verb martyreõ, “to bear witness,” lies behind “good repute”) on behalf of such leaders (Deut. 1:15; 1 Tim. 3:6, 7). BACK TO ACTS 6:3

STUDY NOTE FOR ACTS 6:5 Stephen ... Nicolaus. All seven men have Greek names, which may point to their being Jews from the Greek-speaking dispersion, although many first-century Palestinian Jews also had Greek names. Attributes are listed for the first and last of the seven: for Stephen (“full of faith and of the Holy Spirit”) who appears in 6:8–7:60, and for Nicolaus, “a proselyte of Antioch.” His identity as a proselyte indicates that he was born a Gentile, and subsequently converted to Judaism, presumably before coming to faith in Jesus. Antioch in Syria, third largest city of the empire (after Rome and Alexandria), will become the site of a church that welcomes Gentiles (11:19–21) and a center of missionary activity (13:1–3). Philip’s later ministry to Samaria and to the Ethiopian eunuch is described in ch. 8. BACK TO ACTS 6:5

STUDY NOTE FOR ACTS 6:7 the word of God continued to increase. Because God’s Word is the source of the church’s life, Luke sums up church growth as the growth of the Word (12:24; 13:49; 19:20).

a great many of the priests. Priests and Levites in ancient Israel administered the distribution of resources from the tithes for the relief of widows and others in need (Deut. 14:28, 29; 26:1–4). Luke may be suggesting that as priests observed the followers of Jesus giving attention to this need, their hearts were opened to the gospel. BACK TO ACTS 6:7

STUDY NOTE FOR ACTS 6:8 Stephen ... doing great wonders and signs. Philip, another of the seven, will also perform miracles later on, like the apostles who ordained him (8:6). BACK TO ACTS 6:8

STUDY NOTE FOR ACTS 6:9 synagogue of the Freedmen. Composed of Jews freed from slavery, who in this case are from Cyrene and Alexandria, well-known cities of North Africa. Such a synagogue composed of Jews from the dispersion probably conducts its meetings in Greek.

Cilicia. A Roman province in the southeast part of Asia Minor, with Paul’s hometown of Tarsus (9:11, 30; 11:25) as one of its chief cities. Paul (called by his Hebrew name, Saul) first appears in Acts as one who supports Stephen’s opponents (7:58, 60; 8:3). It is likely that he hears the disputations in which they cannot answer Stephen’s wisdom and the Holy Spirit (6:10).

Asia. The Roman province in the western part of modern-day Turkey. BACK TO ACTS 6:9

STUDY NOTE FOR ACTS 6:11 secretly instigated men. These “false witnesses” (v. 13) imitate those who perjured themselves to accuse Jesus (Matt. 26:60, 61).

blasphemous words against Moses and God. Jesus reinforced the validity of the law that Moses had received from God and made penetrating application of its precepts, but He challenged many accretions added to the law over centuries of rabbinic tradition (Matt. 5:17–48; Mark 2:23–3:6). He also predicted the destruction of the temple (Luke 21:6). Possibly Stephen’s repetition of these teachings of his Master are deliberately misconstrued by his accusers as an assault on Moses, the lawgiver, and on God, whose presence is identified with the temple. BACK TO ACTS 6:11

STUDY NOTE FOR ACTS 6:13 against this holy place and the law. In his defense speech, Stephen does not speak directly against the temple, but only declares that God is not confined to an earthly temple since heaven is His home and throne (7:48–50). Stephen actually supports the Mosaic law and the true meaning of its teaching, which point forward to Christ (7:37, 38). BACK TO ACTS 6:13

STUDY NOTE FOR ACTS 6:14 Jesus of Nazareth will destroy this place. If, in his disputation with Hellenistic Jews (vv. 9, 10), Stephen had mentioned Jesus’ statements in John 2:19 or Luke 21:6, the false witnesses misconstrued his words, since Jesus had said the Jews, not He, would destroy the temple, and He identified the temple with Himself, not a physical building (cf. Matt. 26:59–61; John 2:19–22). Stephen follows Jesus’ own views of the temple in this respect. BACK TO ACTS 6:14

STUDY NOTE FOR ACTS 6:15 like the face of an angel. If it is visibly radiant, that does not deter Stephen’s opponents from violently taking his life (7:57–60). At the least, he displays an extraordinary calm, rooted in his deep confidence in Jesus (7:55, 56). BACK TO ACTS 6:15

STUDY NOTES FOR ACTS 7

STUDY NOTE FOR ACTS 7:2 The God of glory. This title recalls the divine glory God showed His people in the time of Moses: the pillar of cloud (Ex. 14:19; 16:10; Ps. 105:39), the pillar of fire (Ex. 14:24), the glory of the Lord on the mountain (Ex. 24:15–18; 2 Cor. 3:7), and the glory on the tabernacle (Ex. 40:34, 35; cf. John 1:14).

appeared to our father Abraham ... in Mesopotamia. Stephen’s survey of OT history highlights God’s presence with His people in locales outside the temple, Jerusalem, and the Promised Land (vv. 9, 30–34, 38, 44, 46–50). BACK TO ACTS 7:2

STUDY NOTE FOR ACTS 7:4 land of the Chaldeans. Babylonia, in southern Mesopotamia (modern Iraq). BACK TO ACTS 7:4

STUDY NOTE FOR ACTS 7:6 four hundred years. Ex. 12:40 has “430,” but Stephen is speaking in round numbers, and may be following the text of Gen. 15:13, which has “four hundred years.” BACK TO ACTS 7:6

STUDY NOTE FOR ACTS 7:8 covenant of circumcision. God established this covenant with Abraham. He was the father of all Israel but lived centuries before Moses came. This covenant has been fulfilled in Christ, so Gentiles need not be circumcised in order to be declared righteous before God (Rom. 4). BACK TO ACTS 7:8

STUDY NOTE FOR ACTS 7:9 the patriarchs, jealous of Joseph. Whereas Stephen has been accused of blaspheming Moses, history shows repeatedly that the Israelites resisted the rescuers and rulers whom God gave them: Joseph, then Moses (vv. 24–29, 35–41), the prophets (v. 52), and finally the Righteous One promised by the prophets—Jesus Himself, in whose murder Stephen’s audience is complicit (v. 52). BACK TO ACTS 7:9

STUDY NOTE FOR ACTS 7:14 seventy-five persons. The Hebrew text of Ex. 1:5 has “seventy.” But the Septuagint, which this sermon is basically following, and the fragments of Exodus found among the Dead Sea Scrolls read “seventy-five.” The explanation of the “seventy-five” is to be found in the five additional descendants of Joseph included in the Septuagint’s translation of Gen. 46:20, where two sons of Manasseh, two sons of Ephraim, and one grandson of Ephraim are included. BACK TO ACTS 7:14

STUDY NOTE FOR ACTS 7:16 the tomb that Abraham had bought ... in Shechem. Stephen has condensed the events regarding the patriarchs’ burial purchases. Jacob was buried in the cave of Machpelah at Hebron (Gen. 50:13), and according to Josephus (Antiquities 2.199), Joseph’s brothers were buried in Hebron. Joseph’s bones, however, were placed in the land Jacob had bought from the sons of Hamor (Gen. 33:19; 50:25; Ex. 13:19; Josh. 24:32). Stephen’s audience knew that Jacob and his sons were buried in two different places (Hebron and Shechem). The narrative here is highly condensed. BACK TO ACTS 7:16

STUDY NOTE FOR ACTS 7:22 Moses was instructed in all the wisdom of the Egyptians. Ex. 2:10 states that when the child Moses grew older, the nurse (Moses’s mother) took him to Pharaoh’s daughter and “he became her son,” with the assumption that in the royal household he would be given a full Egyptian education. Two first-century Jewish scholars, the historian Josephus and the philosopher Philo, tell of the extensive learning of Moses.

mighty in his words and deeds. Compare the description of Jesus in Luke 24:19. BACK TO ACTS 7:22

STUDY NOTE FOR ACTS 7:25 He supposed that his brothers would understand. Without condoning Moses’s motive and action in killing the abusive Egyptian (since Moses himself implies his cowardice in trying to evade discovery, Ex.2:11–15), Stephen directs attention to the Israelites’ defiant refusal to receive him as the means of their deliverance (vv. 26–29, 35–41). BACK TO ACTS 7:25

STUDY NOTE FOR ACTS 7:33 holy ground. God’s presence in the burning bush made that place in the Sinai desert holy, so to suggest that the Jerusalem temple has become obsolete (if Stephen did so) is not to blaspheme God. BACK TO ACTS 7:33

STUDY NOTE FOR ACTS 7:37 a prophet like me. Stephen does not explicitly identify Jesus as this prophet, foretold by Moses in Deut. 18:15, but Peter has made that identification (3:22) and it was implied by God’s voice at the transfiguration (Luke 9:35 note). BACK TO ACTS 7:37

STUDY NOTE FOR ACTS 7:38 the congregation in the wilderness. “Congregation” translates the Greek word ekklēsia, which is used in the Septuagint to describe the assembly of Israel, gathered in God’s presence, and throughout the NT to designate the “church.” See note on 5:11.

the angel who spoke to him at Mount Sinai. Although Moses received the law from God on Mount Sinai (Ex. 20:1, 21), angels had a role in its delivery (v. 53; Deut. 33:2; Gal. 3:19; Heb. 2:2). On the angel of the Lord, see notes on Gen. 16:7 and Judg. 2:1.

living oracles. God gave His law to Moses on Sinai, though the Israelites rejected both the messenger and the words that he had received through the instrumentality of angels, just as Stephen’s contemporaries are doing (v. 53). BACK TO ACTS 7:38

STUDY NOTE FOR ACTS 7:43 exile beyond Babylon. Stephen cites Amos 5:25–27, showing that Israel’s sin with the golden calf presaged further idolatry after they entered the Promised Land. Stephen replaces Amos’s “Damascus” with “Babylon,” since the northern kingdom’s Assyrian captivity beyond Damascus was followed by Judah’s later exile in Babylon. BACK TO ACTS 7:43

STUDY NOTE FOR ACTS 7:44 tent of witness. The OT tabernacle contained the ark of the covenant and the tablets of the Ten Commandments, which are called “the testimony.” Further symbolizing God’s presence and life-giving power were the table of the consecrated bread (Ex. 37:10–16; Heb. 9:2), the seven-branched lampstand (Ex. 37:17–23; cf. John 8:12; Rev. 1:12–18), and the altar of incense (Ex. 37:25–29), pointing to the prayers of God’s people rising up to the ever-present God (Ps. 141:2; Rev. 8:3, 4). BACK TO ACTS 7:44

STUDY NOTE FOR ACTS 7:48 the Most High does not dwell in houses made by hands. Solomon, who built the first temple, acknowledged that the “house” he constructed, majestic as it was, could not contain the Lord (1 Kin. 8:27). Solomon’s prayer and Isaiah’s prophecy (vv. 49, 50, citing Is. 66:1, 2) show that God’s presence cannot be confined in any physical structure, even the Jerusalem temple. BACK TO ACTS 7:48

STUDY NOTE FOR ACTS 7:51 You stiff-necked people, uncircumcised in heart and ears. They will not listen from their hearts, nor obey the Lord and the Scriptures Stephen has cited. These metaphors are OT figures meaning spiritually stubborn and unregenerate (Ex. 32:9; 33:3, 5; Deut. 9:6; 10:16; 30:6; Jer. 4:4; 6:10). BACK TO ACTS 7:51

STUDY NOTE FOR ACTS 7:52 the Righteous One. A title used for the Lord Almighty (Is. 24:16), for the Suffering Servant (Is. 53:11), and for Jesus Christ (3:14; 22:14; 1 John 2:1).

you have now betrayed and murdered. The murder of the Righteous One, for which Stephen’s hearers bear partial responsibility (2:23; 3:13–15; 4:10; 5:28), brought to a climax Israel’s rejection of God’s messengers (vv. 9, 27, 28, 35–39). BACK TO ACTS 7:52

STUDY NOTE FOR ACTS 7:55 the glory of God. The brilliance of God’s presence (cf. Rev. 15:8; 21:11, 23).

standing at the right hand of God. Usually Jesus is said to be sitting at the right hand of God because His work of atonement is finished (Rom. 8:34; Col. 3:1; Heb. 10:12), but here He is standing to receive Stephen or to defend him. In this scene, the Son of Man is both Judge and Advocate. BACK TO ACTS 7:55

STUDY NOTE FOR ACTS 7:56 I see ... the Son of Man. Stephen’s vision of the Son of Man in heaven must vividly remind the Sanhedrin that when they asked Jesus, “Are you the Christ?” He replied, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven” (Mark 14:61, 62). Stephen sees the same Jesus standing in heaven at God’s right hand, proving the truth of what he was saying and condemning the Sanhedrin. Here Jesus is seen in heaven, having received the kingdom authority prophesied of the Son of Man in Dan. 7:13. BACK TO ACTS 7:56

STUDY NOTE FOR ACTS 7:58 a young man named Saul. Saul, later called by his Roman name, Paul (13:9), is a Pharisee and associated with the Sanhedrin (Phil. 3:5). He may be a witness or participant in the Hellenists’ argument with Stephen and an instigator of Stephen’s trial (6:9–12; 8:3; 9:1, 2). Saul, whose sermons along with those of Peter will dominate this book, thus enters the narrative as an adamant, violent opponent of the gospel of Jesus the Christ. BACK TO ACTS 7:58

STUDY NOTE FOR ACTS 7:59 “Lord Jesus, receive my spirit.” As Jesus committed His spirit to his divine Father in His death (Luke 23:46; see Ps. 31:5; 1 Pet. 2:23), so Stephen commits his spirit to his divine Savior, the glorified Son. BACK TO ACTS 7:59

STUDY NOTE FOR ACTS 7:60 do not hold this sin against them. Compare the statement of Jesus in Luke 23:34 (see Luke 6:27, 28; Rom. 12:14, 17–21). The following narrative will show Stephen’s dying prayer answered in a remarkable way in the case of Saul. BACK TO ACTS 7:60

STUDY NOTES FOR ACTS 8

STUDY NOTE FOR ACTS 8:1 scattered throughout the regions of Judea and Samaria. For OT Israel and Judah, scattering (or dispersion) was a covenant curse resulting from their unfaithfulness to the Lord (Deut. 28:64–68; Ezek. 36:19–21), but now Stephen’s faithfulness unto death provokes the scattering of believers that spreads the good news more widely. Persecution drives the second phase and expansion of the church’s witness-bearing mission, which Jesus foretold (Acts 1:8). BACK TO ACTS 8:1

Expansion of the Early Church in Palestine

STUDY NOTE FOR ACTS 8:3 Saul was ravaging the church. The Greek verb is strong; not just harassment, but an attempt to destroy the church is meant. He arrested and imprisoned women as well as men (9:2). BACK TO ACTS 8:3

STUDY NOTE FOR ACTS 8:4 scattered ... preaching the word. Since the apostles have remained in Jerusalem (v. 1), those who now herald the good news (the Greek verb behind “preaching” here) are other believers, not Jesus’ specially designated witnesses to His resurrection (1:22). Philip, whose office focuses on mercy ministry to widows (6:2–6), is one example. Through persecution the message is spread farther and more rapidly (11:19). As the church father Tertullian said, “The blood of the martyrs is the seed of the church.” BACK TO ACTS 8:4

STUDY NOTE FOR ACTS 8:5 Samaria. Samaritans, thought to be descended from intermarriage between Israel’s northern tribes and pagan peoples relocated by Assyria, revered the five books of Moses but not the rest of the OT Scriptures, and they combined devotion to idols with formalistic service to the Lord (2 Kin. 17:24–41). Relationships between Jews and Samaritans were strained at best and hostile at worst (John 4:9). Jesus reached out to Samaritans in grace, even as He categorized them as outside the covenant people (4:22; Luke 17:16, 17). By preaching Jesus as the Christ to Samaritans, Philip carries the gospel not only across geographical boundaries but also across a vast religious and racial divide. BACK TO ACTS 8:5

STUDY NOTE FOR ACTS 8:9 Simon. Simon Magus the sorcerer is frequently mentioned in ancient writings outside the Bible as an archenemy of the church and one of the leaders of the Gnostic heresy. Gnosticism (named from the Greek word gnōsis, meaning “knowledge”) taught that a person gained salvation not by the merit of Christ’s death for sinners, but by special knowledge about God. Justin Martyr (d. A.D. 165) says that almost all the Samaritans considered Simon the highest god (the “power of God that is called Great,” v. 10, resembling the title of a later Gnostic text). Irenaeus (d. A.D. 180), who wrote extensively against the Gnostics, regarded Simon as one of the sources of their heresies. Although the Simon of v. 9 could be another Simon, the church fathers equate the two, and the context of 8:9–11 (his character and the Samaritans’ attitude about him) permits but does not require the identification of the two as the same person. BACK TO ACTS 8:9

STUDY NOTE FOR ACTS 8:13 Even Simon himself believed. Since Peter later states that Simon’s “heart is not right before God” and that he remains “in the bond of iniquity” (vv. 21, 23), it becomes clear that Simon’s profession of faith prior to baptism was not sincere. Luke describes Simon’s response as it first appeared to Philip and his fellow Samaritans, allowing the unfolding story to disclose the true condition of the magician’s heart. BACK TO ACTS 8:13

STUDY NOTE FOR ACTS 8:15–17 receive the Holy Spirit ... they received the Holy Spirit. The believing Samaritans to this point have not received observable evidence of the Holy Spirit’s gifts for ministry (v. 16), although as believers the Holy Spirit is living in them (Rom. 8:9; 1:8 note; 2:38 note). It appears that the Spirit waits to impart His extraordinary gifts so that apostles can observe and testify to the truth of the report that “Samaria had received the word of God” (v. 14), which is the second geographical area to which Acts 1:8 says the witness of the Spirit will extend (cf.10:44–46; 11:1, 12–15). This is a repeated Pentecost experience. We are not told what evidence the Holy Spirit gives of His empowering of Samaritan believers, but He manifested His arrival in some way that Simon can see and/or hear (v. 18). BACK TO ACTS 8:15

STUDY NOTE FOR ACTS 8:18–19 offered them money, saying, “Give me this power.” Despite his profession of faith, Simon still views supernatural power as a commodity to be purchased and controlled, and is blind to the utter graciousness of God’s gift (v. 20). BACK TO ACTS 8:18

STUDY NOTE FOR ACTS 8:22, 23 By his words and actions, Simon proves that he does not believe in Christ (v. 13 note). He is still poisoned by “bitterness” (cf. Deut. 29:18; Heb. 12:15) and “in the bond of iniquity” (see Rom. 6:16; 8:8). A profession of faith without repentance is invalid. BACK TO ACTS 8:22, 23

STUDY NOTE FOR ACTS 8:24 Luke does not clarify whether Simon’s plea for Peter’s intercession is a symptom of real repentance at last (as Peter commanded, v. 22) or merely an expression of terror in the face of power superior to his own. Peter has instructed Simon to pray to the Lord for forgiveness, but Luke does not record whether Simon ever does so. BACK TO ACTS 8:24

STUDY NOTE FOR ACTS 8:26 from Jerusalem to Gaza. From Samaria, north of Jerusalem, the Lord’s angel directs Philip southwest toward the coast, into territory once associated with Israel’s ancient enemies the Philistines (Josh. 13:1–5; Judg. 16; 1 Sam. 6:17, 18). BACK TO ACTS 8:26

STUDY NOTE FOR ACTS 8:27 eunuch. This word refers to either an emasculated official in the royal court (as was sometimes done to forestall temptation and corruption) or to a high official of government. Emasculation meant exclusion from Israel’s worshiping community (Deut. 23:1). Despite his political power and the great distance he had traveled, therefore, this dignitary would probably have been excluded from the temple in Jerusalem both as a Gentile and because of his physical defect.

Candace. The title of the queen mother who ruled in the place of her son. He was thought to be too sacred to be involved in secular affairs. BACK TO ACTS 8:27

STUDY NOTE FOR ACTS 8:28 reading the prophet Isaiah. If the Ethiopian has been reading the passage about the Lord’s promise to reverse the exclusion of eunuchs and foreigners from His house (Is. 56:3–8), it would be natural for him also to read Is. 53 (v. 35 note). BACK TO ACTS 8:28

STUDY NOTE FOR ACTS 8:30 heard him. In ancient times people normally read out loud. BACK TO ACTS 8:30

STUDY NOTE FOR ACTS 8:35 told him the good news about Jesus. Philip begins from Is. 53, and identifies the servant in the passage as the Suffering Servant, Jesus. Luke implies that he goes on to other OT passages to identify Jesus as the Messiah. BACK TO ACTS 8:35

STUDY NOTE FOR ACTS 8:36 What prevents me from being baptized? The eunuch’s question foreshadows that of Peter when the Gentile Cornelius and others believe and receive the Spirit (10:37), and the same Greek verb stands behind “prevents” and “withhold.” BACK TO ACTS 8:36

STUDY NOTE FOR ACTS 8:39 the Spirit of the Lord carried Philip. In Samaria an angel directed Philip to take ordinary means of travel to reach the road to Gaza, but now, in language reminiscent of Elijah (1 Kin. 18:12; 2 Kin. 2:16), the Spirit carries him to Azotus. The fact that Philip “found himself at Azotus” (v. 40) indicates that he may have been miraculously transported by the Spirit. BACK TO ACTS 8:39

STUDY NOTE FOR ACTS 8:40 Azotus. OT Ashdod (1 Sam. 5:1), one of the five Philistine cities, about twenty miles (32 km) north of Gaza and sixty miles (97 km) south of Caesarea on the coast. Philip preaches the gospel in all the towns along the coast until he reaches Caesarea, a large city that Herod the Great rebuilt (near Strato’s Tower). It had an excellent harbor that Herod expanded for important sea traffic (21:8), and it served as headquarters for the Roman procurators such as Pilate, Felix (23:33–24:4), and Festus (25:6). Philip must have settled in Caesarea, because years later he still resides there (21:8). His ministry along the coastal cities will blaze the trail for Peter (9:32–43). BACK TO ACTS 8:40

Paul’s Conversion and Early Ministry

STUDY NOTES FOR ACTS 9

STUDY NOTE FOR ACTS 9:1 Saul. Saul was introduced in 7:58 and he is the main character in 9:1–31. A third brief glimpse of Saul is seen again in 11:25–30 before Saul, to be called Paul as his ministry moves into the Gentile world (13:9), becomes the main character in chs. 13–28.

still breathing threats and murder. Saul helped to eliminate Stephen, and now he continues to persecute the Christian heresy, as he regards it (8:3). The arrests he has performed in Jerusalem and now seeks to carry out in cities of the dispersion such Damascus lead not only to imprisonment but also to death (26:10, 11). BACK TO ACTS 9:1

STUDY NOTE FOR ACTS 9:2 the Way. Other names used in Acts for the early Christians are: “Christians” (used only in 11:26; 26:28; 1 Pet. 4:16), “disciples” (vv. 10, 19), “saints” (v. 13), “all who call on your name” (v. 14), and “brothers” (v. 30). “The Way” identifies the Christian cause as composed of followers of Jesus, who is “the way” (John 14:6). It is used a number of times in Acts (19:9, 23; 22:4; 24:14, 22). BACK TO ACTS 9:2

STUDY NOTE FOR ACTS 9:3 a light from heaven. A supernatural light brighter than the sun (26:13) catches his attention. This is the first of three accounts of the risen Christ confronting Saul, his persecutor, on the road to Damascus. The others are spoken by Paul himself to an angry crowd in the temple courtyard (22:3–16) and to the Roman procurator Festus and King Agrippa II (26:9–18). The repetition underscores the importance of this event, which is Christ’s calling of the apostle to the Gentiles. BACK TO ACTS 9:3

STUDY NOTE FOR ACTS 9:4 Saul, Saul. The repetition signifies intimate personal address (cf. Gen. 22:11; 46:2; Ex. 3:4; 1 Sam. 3:10; Luke 10:41; 22:31).

persecuting me. Because Jesus identifies Himself so closely with those who trust and follow Him, to persecute Jesus’ disciples is to persecute Jesus (Matt. 5:10–12; Luke 10:16; John 15:18–20). Paul will later rejoice in the privilege of sharing the sufferings of Christ (Col. 1:24). BACK TO ACTS 9:4

STUDY NOTE FOR ACTS 9:7 The men ... hearing the voice. In 22:9, Paul says that “they did not understand the voice”; the Greek word can mean “sound” or “voice.” Saul’s companions hear a sound but cannot understand what is being said.

seeing no one. In 22:9, Paul says his fellow-travelers “saw the light,” which he implies also in 26:13. Although they have witnessed the general radiance of Christ’s glory, they have not discerned His form. Paul’s companions can bear witness to objective audible and visible phenomena, so his experience is not merely psychological. Yet the specific content of Christ’s revelation is intelligible to Paul alone. BACK TO ACTS 9:7

STUDY NOTE FOR ACTS 9:8 he saw nothing ... they led him by the hand. Paul’s temporary blindness recalls the covenant curse that befalls Israel for their rebellion (Deut. 28:28, 29; see Is. 59:10). BACK TO ACTS 9:8

STUDY NOTE FOR ACTS 9:10 Ananias. Obviously not the man who was struck dead for his hypocrisy (5:1–6). Ananias of Damascus was “a devout man according to the law, well spoken of by all the Jews who lived there” (22:12), as well as a believer in Jesus. This common name refers to “the Lord’s favor” and (in the form “Hananiah”) is borne by various individuals in the OT, including one of Daniel’s three friends in exile (Dan. 1:6).

The Lord. The One who appeared to Ananias and sent him to the blinded Saul is specifically identified as the risen Jesus (vv. 13, 17). BACK TO ACTS 9:10

STUDY NOTE FOR ACTS 9:15 chosen instrument ... before the Gentiles and kings and the children of Israel. Paul considered himself to be an apostle to the Gentiles (Rom. 1:13, 14) as Peter was to the Jews (Gal. 2:8); but Paul also preached many times to the Jews, particularly in their synagogues (v. 20; Rom. 1:16; 1 Cor. 9:20). Acts 13–28 will show Paul proclaiming Jesus as Christ to Gentiles (ch. 13–20), kings (ch. 26), and the children of Israel (ch. 22, 28). BACK TO ACTS 9:15

STUDY NOTE FOR ACTS 9:16 he must suffer for the sake of my name. As Saul has inflicted suffering on others who trusted Christ, now he will receive such persecution as the Savior’s spokesman (2 Cor. 11:23–33). It will begin almost immediately (vv. 23, 24). BACK TO ACTS 9:16

STUDY NOTE FOR ACTS 9:17 Jesus who appeared to you. Saul has not had a dream or seen a vision, but has seen the Lord, who pressed him into service (cf. Is. 6:1, 5, 8–13).

be filled with the Holy Spirit. Cf. 2:38. Nothing is said about supernatural gifts such as tongues or prophecy, but emphasis is placed “immediately” on his powerful preaching about Jesus as the Son of God (v. 20). BACK TO ACTS 9:17

STUDY NOTE FOR ACTS 9:18 something like scales. Luke frequently calls attention to physical afflictions (13:11; 28:3–8). See Introduction: Author. BACK TO ACTS 9:18

STUDY NOTE FOR ACTS 9:22 confounded the Jews ... by proving that Jesus was the Christ. His expertise in the Scriptures now subdued and redirected by Jesus’ sovereign Spirit, Saul becomes an unanswerable advocate of Jesus’ messianic identity, as Stephen (whose martyrdom had pleased Saul) was before him (6:10; see 9:28, 29). BACK TO ACTS 9:22

STUDY NOTE FOR ACTS 9:23–25 On this first Jewish plot on Paul’s life at Damascus and how it was thwarted, see 2 Cor. 11:32, 33. BACK TO ACTS 9:23

STUDY NOTE FOR ACTS 9:26 when he had come to Jerusalem. As Ananias was alarmed at Saul’s reputation for violence until Jesus reassured him (vv. 13–16), believers in Jerusalem suspect a ruse to infiltrate their ranks and inflict greater harm. BACK TO ACTS 9:26

STUDY NOTE FOR ACTS 9:27 Barnabas ... brought him to the apostles. Barnabas is not only generous (4:36, 37) but also ready to risk getting acquainted with a known persecutor who now claims to follow Jesus. According to Gal. 1:18, 19, Paul saw only Peter and James the Lord’s brother at Jerusalem. They may be the apostles to whom Luke refers (though James was not one of the Twelve), or else Barnabas merely introduced Saul to others, whereas Saul conferred more deeply with Peter and James. BACK TO ACTS 9:27

STUDY NOTE FOR ACTS 9:29 disputed against the Hellenists. The group who had debated with Stephen and engineered his martyrdom (6:9–14) is now silenced by Saul. BACK TO ACTS 9:29

STUDY NOTE FOR ACTS 9:30 Tarsus. A second murder plot against Saul is foiled, and “the brothers” send him to safety in his home city in Cilicia for a time (21:39). BACK TO ACTS 9:30

STUDY NOTE FOR ACTS 9:31 In another summary transition (see 2:42–47; 4:32–35; 6:7; etc.), Luke tells how, in the aftermath of Saul’s conversion, peace and growth were enjoyed by the church throughout Palestine, from Judea in the south, and Samaria in the center, to Galilee in the north. BACK TO ACTS 9:31

STUDY NOTE FOR ACTS 9:32 Peter ... came down. In order to minister in coastal towns, following Philip’s footsteps (8:40). BACK TO ACTS 9:32

STUDY NOTE FOR ACTS 9:34 Jesus Christ heals you. The power to raise a paralyzed man or a deceased woman (v. 40) resides in Jesus, not in His servants (3:12–16). BACK TO ACTS 9:34

STUDY NOTE FOR ACTS 9:35 Sharon. The news concerning the healing of the paralytic has dramatic effects; it travels to the Plain of Sharon, which extends north of Joppa up the coast forty to fifty miles (64–80 km). BACK TO ACTS 9:35

STUDY NOTE FOR ACTS 9:36 Joppa. An ancient seaport (modern Jaffa, south of Tel Aviv), about thirty-eight miles (61 km) northwest of Jerusalem, the port from which Jonah sailed (Jon. 1:3), and sixty-four miles (103 km) south of Caesarea Maritima, the provincial capital where Cornelius was posted (10:1).

Tabitha. See text note on “Dorcas.” BACK TO ACTS 9:36

STUDY NOTE FOR ACTS 9:37 washed her. Probably before the anointing with spices (cf. John 19:40). In Jerusalem, Jesus’ body was buried on the day of death, but outside the city a longer period was allowed (up to three days). BACK TO ACTS 9:37

STUDY NOTE FOR ACTS 9:40 Peter put them all outside, and knelt down and prayed. In some ways, Peter’s actions echo those of Elijah in raising the son of the widow of Zarephath (1 Kin. 17:19–23) and of Jesus in raising Jairus’s daughter (Mark 5:40–43). BACK TO ACTS 9:40

STUDY NOTE FOR ACTS 9:43 Simon, a tanner. Jews believed tanning to be an unclean profession because it involved contact with dead animals (Lev. 5:2). Peter may have been willing to stay with a tanner because the message of the gospel was beginning to break down barriers between people. Even so, Peter had not yet fully grasped the implications of this principle (vv.14, 15). Peter’s stay with Simon the tanner anticipates Peter’s vision in 10:9–23. BACK TO ACTS 9:43

STUDY NOTES FOR ACTS 10

STUDY NOTE FOR ACTS 10:1–11:18 Cornelius. The significance of this Roman centurion coming to faith in the crucified and risen Christ in response to the preaching of the apostle Peter is indicated by its being narrated twice (10:1–48; 11:5–17) and then mentioned by Peter a third time (15:7–9), as well as its links to the Spirit’s descent at Pentecost (10:44–47; 15:8, 9).

10:1 Caesarea. Caesarea Maritima was a seaport on the Mediterranean sixty-five miles (105 km) northwest of Jerusalem. It was rebuilt and improved on an ambitious scale by Herod the Great, and became the provincial capital from which Roman procurators governed Judea (23:23–35). BACK TO ACTS 10:1

STUDY NOTE FOR ACTS 10:2 feared God. A term indicating that Cornelius is partly converted to Judaism, a Gentile who worships the one true God but who is not circumcised as a full proselyte (11:2, 3; contrast 2:11; 6:5). Gentiles who “feared God” (13:16, 26) were drawn to Israel’s monotheistic faith and the law’s ethical norms but did not submit to Israel’s ceremonial distinctives, which included not only circumcision but also the kosher diet and Jewish festival calendar.

gave alms generously to the people, and prayed continually to God. Compare another Roman centurion who was commended for generosity to the Jewish people (see 10:22) and for extraordinary faith (Luke 7:2–10). BACK TO ACTS 10:2

STUDY NOTE FOR ACTS 10:3 the ninth hour. About 3 p.m., when the evening sacrifice and special prayers are offered in the temple in Jerusalem in that day (3:1 note).

in a vision an angel of God. As God sent angels to appear to Zechariah and to Mary, announcing the conceptions of John the Baptist and Jesus (Luke 1:11–20, 26–38), now He sends His angel to a Gentile, directing him to an apostolic bearer of the message of salvation (Acts 10:33; 11:14). BACK TO ACTS 10:3

STUDY NOTE FOR ACTS 10:9 on the housetop ... to pray. Peter probably prayed three times a day (cf. 3:1; Dan. 6:10); this was his midday prayer. Houses typically had flat roofs reached by an outside stairway. BACK TO ACTS 10:9

STUDY NOTE FOR ACTS 10:10 a trance. Peter’s consciousness is withdrawn from external things in preparation for the vision (cf. 22:17). BACK TO ACTS 10:10

STUDY NOTE FOR ACTS 10:12 all kinds of animals. Both clean and unclean animals, as is shown by the mention of “reptiles” (listed as unclean “swarming things” in Lev. 11:29–31, 41–43). BACK TO ACTS 10:12

STUDY NOTE FOR ACTS 10:13 kill and eat. The divine voice makes no distinction between living things whose meat is kosher and those that will bring ceremonial defilement. BACK TO ACTS 10:13

STUDY NOTE FOR ACTS 10:14 By no means, Lord. Peter is unwilling to violate the OT laws that prohibited eating unclean animals. His words echo the protest of Ezekiel (a priest) when God commanded that he defile himself by eating bread cooked over human waste (Ezek. 4:9–14). BACK TO ACTS 10:14

STUDY NOTE FOR ACTS 10:15 God has made clean. Through this vivid illustration, God tells Peter that He has abrogated the Mosaic regulations of ritual cleanliness. Peter will draw the valid inference that this change in the ceremonial law represents God’s intention to welcome Gentiles into His community by faith in Christ (v. 28). Jesus’ earlier teaching on the true source of defilement implied that the dietary laws would pass away (Mark 7:14–19). BACK TO ACTS 10:15

STUDY NOTE FOR ACTS 10:16 three times. The vision is repeated to demonstrate the absolute certainty of the message that it conveys and the imminence of its implementation (see Gen. 41:32). BACK TO ACTS 10:16

STUDY NOTE FOR ACTS 10:23 some of the brothers ... accompanied him. This detail is significant: when the Spirit descends on Cornelius and his Gentile associates, there will be multiple witnesses, Jewish Christians, who can confirm Peter’s account of God’s surprising action (vv. 45, 46; 11:12). BACK TO ACTS 10:23

STUDY NOTE FOR ACTS 10:24 the following day. It takes the group two days to travel thirty miles (48 km) from Joppa to Caesarea. BACK TO ACTS 10:24

STUDY NOTE FOR ACTS 10:25 Peter entered. Peter is now willing to enter the house of a Gentile (v. 28).

fell down at his feet and worshiped him. Cornelius is overawed at Peter’s presence; he has been instructed by God to send for the apostle, who will bring a message of salvation (11:14). BACK TO ACTS 10:25

STUDY NOTE FOR ACTS 10:26 Stand up. The apostles consistently refuse to accept attention or adulation that belongs only to God Himself (3:12–16; 14:15–17; see Rev. 19:10; 22:8, 9). BACK TO ACTS 10:26

STUDY NOTE FOR ACTS 10:28 God has shown me. Peter grasps that the vision he has seen (v. 15) pertains not primarily to God’s making once-unclean foods acceptable, but to God’s cleansing people by grace alone through faith alone (15:9), apart from compliance with the dietary or other regulations of the law of Moses. BACK TO ACTS 10:28

STUDY NOTE FOR ACTS 10:34 God shows no partiality. God’s impartiality, which is taught in the law (Deut. 10:17, 18), comes to its fullest expression in the gospel, which is for both Jews and Gentiles (1:8; 15:9; Rom. 1:16; 3:29, 30). BACK TO ACTS 10:34

STUDY NOTE FOR ACTS 10:36 preaching good news of peace through Jesus Christ. The peace of reconciliation with God through the blood of Jesus, our peace (Eph. 2:13, 14).

Lord of all. Since Jesus is Lord of both Jews and Gentiles, both receive the salvation He has achieved by faith (Rom. 10:12, 13). BACK TO ACTS 10:36

STUDY NOTE FOR ACTS 10:38 God anointed Jesus ... with the Holy Spirit. At Jesus’ baptism, the Spirit descended to empower Him for His mission as Messiah, the Anointed One (Luke 3:21; 4:1, 14, 18). BACK TO ACTS 10:38

STUDY NOTE FOR ACTS 10:39 hanging him on a tree. As one cursed by God, according to Deut. 21:22, 23, though the curse Jesus bore was ours (Gal. 3:13). BACK TO ACTS 10:39

STUDY NOTE FOR ACTS 10:41 chosen by God as witnesses. On Jesus’ direct choice of apostles to testify to His resurrection, see notes on 1:2, 21–25. BACK TO ACTS 10:41

STUDY NOTE FOR ACTS 10:43 To him all the prophets bear witness. Sermons earlier in Acts (2:14–36; 3:12–26) suggest some Scriptures that Peter might have begun to cite, had not the Holy Spirit’s sudden descent on his hearers intervened. BACK TO ACTS 10:43

STUDY NOTE FOR ACTS 10:44 the Holy Spirit fell on all. They are anointed by the Spirit’s power and are praising God and speaking in tongues (v. 46). BACK TO ACTS 10:44

STUDY NOTE FOR ACTS 10:45 the circumcised ... were amazed. It is difficult for strict Jews who have not seen Peter’s vision to realize that God does not show favoritism in His offer of salvation.

even on the Gentiles. Anticipated in the conversion of the Samaritans (8:12–17) and the Ethiopian eunuch (8:26–39), the inclusion of uncircumcised Gentiles by the Spirit through faith in Jesus marks a new phase in the expansion of God’s church to embrace all the nations. It occurs through the preaching of Peter, one of Jesus’ “inner three” (with James and John) among the Twelve, and with “believers from among the circumcised” present as witnesses (11:12). BACK TO ACTS 10:45

STUDY NOTE FOR ACTS 10:46 speaking in tongues. Together with v. 45 (“the gift of the Holy Spirit was poured out even on the Gentiles”), this shows that the prophecy of Joel 2:28–32—a prophecy about Israel’s blessing that began to be fulfilled at Pentecost in believing Jews—is also being fulfilled in Gentiles. Thus, they also are becoming true end-time Israel in fulfilling this prophecy about Israel. This is why some Jewish bystanders are “amazed”: they see a prophecy intended for Israel being fulfilled among Gentiles. Of course, the reason for this, noted in Acts 2:17–21, is that Jesus as true Israel was the first Israelite to fulfill the Joel prophecy, and all who identify with Him become Israel, and thus fulfill the prophecy. This is still part of the second geographical area to which Acts 1:8 says the witness of the Spirit would extend (Acts 8:15–17 note). This is a repeated Pentecost experience. BACK TO ACTS 10:46

STUDY NOTE FOR ACTS 10:47 Can anyone withhold water ... ? Since God the Spirit Himself has signified His welcome of Cornelius and his companions into the church, no human dares deny their reception of the sign of inclusion in the community of the new covenant (11:17). BACK TO ACTS 10:47

STUDY NOTE FOR ACTS 10:48 in the name of Jesus Christ. Forgiveness of sins is through the name of Jesus, that is, through faith in Him (v. 43; 15:9, 11; see 2:38). BACK TO ACTS 10:48

STUDY NOTES FOR ACTS 11

STUDY NOTE FOR ACTS 11:1 the Gentiles also had received the word of God. A similar report concerning Samaria previously reached the apostles in Jerusalem (8:14), eliciting investigation by Peter and John, through whom the Holy Spirit came upon Samaritan believers, signifying their inclusion in God’s church (8:15–17). BACK TO ACTS 11:1

STUDY NOTE FOR ACTS 11:2 the circumcision party. Jewish Christians who believe that circumcision should be required for Gentiles who seek to identify with the people of God and the followers of Jesus the Messiah. BACK TO ACTS 11:2

STUDY NOTE FOR ACTS 11:3 ate with them. Eating with non-Jews, as Peter and his companions do “for some days” (10:48), is a clear violation of the ceremonial law because Gentiles do not follow the OT dietary laws (Lev. 11) or ceremonial washings (Mark 7:5). BACK TO ACTS 11:3

STUDY NOTE FOR ACTS 11:4 Peter ... explained it to them. As in the story of the search for Isaac’s wife (Gen. 24), Peter’s repetition of his rooftop vision and the events at Cornelius’s home reinforces the momentous significance of this event, in which God called uncircumcised Gentiles to faith in the crucified and risen Jesus Christ and gave them His Spirit. BACK TO ACTS 11:4

STUDY NOTE FOR ACTS 11:14 you and all your household. God’s saving grace is often extended to whole families, as consistently appears in the OT (e.g., Abraham, Isaac, and Jacob and their families) and the New (2:38, 39; 16:31; Luke 19:9). BACK TO ACTS 11:14

STUDY NOTE FOR ACTS 11:16 the word of the Lord. Before His ascension, Jesus reminded His apostles of John the Baptist’s prophecy of the baptism of the Holy Spirit (1:4, 5), which Christ accomplished at Pentecost (2:33). Peter has seen that the same “last days” gift, the Spirit, who was poured out in power on the waiting believers seven weeks after Christ’s resurrection, has now embraced Gentiles by faith in the crucified and risen Jesus. BACK TO ACTS 11:16

STUDY NOTE FOR ACTS 11:17 the Lord Jesus Christ. This full title of Jesus is first used here.

I could stand in God’s way. It was God’s will to save both Jews and Gentiles; no doubt some of those present were reminded of God’s promise to Abraham: “In you all the families of the earth shall be blessed” (Gen. 12:3; cf. Acts 3:25, 26; Gal. 3:8). BACK TO ACTS 11:17

STUDY NOTE FOR ACTS 11:18 God has granted. Although humans are responsible to turn from unbelief and sin (2:38; 3:19), only God can enliven and empower dead hearts to make that turn toward Him (3:26; 14:27; 16:14).

repentance that leads to life. Biblical repentance means sorrow for sin and a change of heart that turns from sin toward God (20:21). The fruits of repentance are the good works to which God calls us (26:20; Luke 3:8; Eph. 2:10). BACK TO ACTS 11:18

STUDY NOTE FOR ACTS 11:19 scattered because of the persecution ... over Stephen. As the persecution “scattered” Philip to bring the gospel to Samaria, an Ethiopian eunuch, and the Philistine coastlands (8:1, 4–40), so others traveled northwest to Antioch in Syria and the Mediterranean island of Cyprus. Antioch was a cosmopolitan city that ranked with Rome and Alexandria for cultural and commercial influence in the first century. BACK TO ACTS 11:19

STUDY NOTE FOR ACTS 11:20 Hellenists also. As the text note indicates, in contrast to the Jews to whom the scattered believers first spoke the word exclusively, “Hellenists” here designates Greek-speaking (presumably uncircumcised) Gentiles, like Cornelius and his associates down the coast in Caesarea Maritima. BACK TO ACTS 11:20

STUDY NOTE FOR ACTS 11:21 hand of the Lord. The men preached, but people were saved as God called them to believe in Him (1 Cor. 3:6). BACK TO ACTS 11:21

STUDY NOTE FOR ACTS 11:22 The report ... came to the ears of the church in Jerusalem. As happened with Samaria (8:14) and Cornelius (11:1), the report of an entire church composed of Gentiles reaches Jerusalem, and Barnabas is sent to confirm the report and build up the church. He is an ideal choice as a native of Cyprus (4:36) and “a good man, full of the Holy Spirit and of faith” (11:24), like Stephen (6:5). BACK TO ACTS 11:22

STUDY NOTE FOR ACTS 11:25 to Tarsus to look for Saul. Recognizing Saul’s passion and gifts for teaching Scripture, Barnabas seeks him out in Saul’s home city in Cilicia (9:30; 21:39) and enlists him to ground new believers’ faith in the Word, launching a fruitful ministry partnership (13:2–15:35). BACK TO ACTS 11:25

STUDY NOTE FOR ACTS 11:26 called Christians. The word “Christian” occurs three times in the NT: here, 26:28, and 1 Pet. 4:16. It means a person belonging to or following Christ (as “Herodians” were servants or subjects of Herod, Mark 3:6). The name may have originated in the church, or it may at first have been a derogatory term used by outsiders. BACK TO ACTS 11:26

STUDY NOTE FOR ACTS 11:28 all the world. Widespread, not local.

the days of Claudius. Claudius ruled the Empire from A.D. 41 to 54. The Nile River flooded in A.D. 45, severely reducing the Egyptian grain harvest on which the Roman Empire depended, and a severe famine struck Judea from A.D. 46 to 48. BACK TO ACTS 11:28

STUDY NOTE FOR ACTS 11:29 send relief. As the church in Jerusalem had sent the church in Antioch spiritual gifts such as Barnabas, Saul, and Agabus, now this Gentile church contributes to relieve material needs of believers in Judea—an exchange that continues later in apostolic history (Rom. 15:25–27). BACK TO ACTS 11:29

STUDY NOTE FOR ACTS 11:30 the elders. The first mention of this office in the history of the apostolic church. As Barnabas and Paul plant churches, they appoint elders to oversee each congregation (14:23; 20:17–35; see 15:2, 6–29). See 1 Tim. 3:1–7; 5:17–20; Titus 1:5–9. BACK TO ACTS 11:30

STUDY NOTES FOR ACTS 12

STUDY NOTE FOR ACTS 12:1 Herod the king. Herod Agrippa I, grandson of Herod the Great and nephew of Herod Antipas, who had John beheaded (Luke 9:9; 23:7–11). BACK TO ACTS 12:1

STUDY NOTE FOR ACTS 12:2 James the brother of John. One of the three apostles closest to Jesus (along with his brother John and Peter, Luke 9:28; Mark 14:33), James is the first recorded martyr among the apostles. BACK TO ACTS 12:2

STUDY NOTE FOR ACTS 12:3 it pleased the Jews ... arrest Peter also. God’s sovereign purpose is carried out in the lives of His equally dedicated servants: at this time, James dies by the sword, while Peter is delivered from prison.

during the days of Unleavened Bread. With so many zealous Jews visiting the city at the feast, it is an opportune time to make the arrest. BACK TO ACTS 12:3

STUDY NOTE FOR ACTS 12:7 an angel of the Lord ... a light shone. The angel is a messenger sent from God’s presence for Peter’s protection (Ps. 34:7), and the light probably reminds Peter of the OT glory of the Lord (9:3; Ex. 3:2; 13:22; 40:34). BACK TO ACTS 12:7

STUDY NOTE FOR ACTS 12:10 iron gate leading into the city. The Antonia Fortress had an entrance into the temple courts on the south as well as other entrances to the city. BACK TO ACTS 12:10

STUDY NOTE FOR ACTS 12:15, 16 The disciples prayed fervently to God (v. 5; cf. 4:23, 24) to protect and deliver Peter, but then failed to believe that the Lord had done what they requested. BACK TO ACTS 12:16

12:15 his angel. They think it was his personal angelic guardian (Matt. 18:10; Heb. 1:14). The popular conception is that such a guardian can assume the appearance of the person he protects. BACK TO ACTS 12:15

STUDY NOTE FOR ACTS 12:17 James. Not the son of Zebedee, who has been martyred (v. 2), but James the brother of the Lord Jesus, who came to faith after Jesus’ resurrection (1:14; 1 Cor. 15:7; Gal. 1:19) and is emerging as a leading elder in the church in Jerusalem (Acts 15:13–21; 21:18–26). BACK TO ACTS 12:17

STUDY NOTE FOR ACTS 12:19 put to death. According to Roman law, if a prisoner escaped, the guard was liable to be punished as the prisoner would have been (cf. 16:27, 28; 27:42, 43; Matt. 28:11–15). BACK TO ACTS 12:19

STUDY NOTE FOR ACTS 12:23 an angel of the Lord struck him. As the Lord’s angel struck Peter’s side to awaken and rescue him (v. 7), so the angel of the Lord strikes Herod in judgment, bringing about his painful death.

did not give God the glory. In his pride, he accepts for himself the praise that belongs to God.

eaten by worms. The Jewish historian Josephus records that Herod Agrippa I experienced heart pains together with pain in his abdomen and died after five days. Herod died in A.D. 44, the fourth year of Claudius Caesar. BACK TO ACTS 12:23

STUDY NOTE FOR ACTS 12:25 Barnabas and Saul ... had completed their service. This was the mission of bringing the Antioch famine relief gift to Jerusalem (11:27–30).

John ... Mark. Possibly the young man who fled the night of Jesus’ arrest (Mark 14:51, 52). Mark, the writer of the second gospel (cf. 1 Pet. 5:13), accompanies Paul and Barnabas down to Antioch and goes with them on the first missionary journey (13:4) as far as Perga in Pamphylia (13:13). BACK TO ACTS 12:25

STUDY NOTES FOR ACTS 13

STUDY NOTE FOR ACTS 13:1 Barnabas. See note on 4:36.

Simeon ... called Niger. His second name means “black” in Latin and he may have come from Africa. He may be the same as Simon of Cyrene (Luke 23:26), whose sons, Alexander and Rufus, were among the Christians at Rome (Mark 15:21; cf. Rom. 16:13).

Lucius of Cyrene. Cyrene was the capital of the Roman province of Cyrenaica (in modern Libya, North Africa). The ethnic variety among the church’s leadership at Antioch reflected the city’s demographic diversity.

a lifelong friend of Herod the tetrarch. Herod Antipas, tetrarch of Galilee, had beheaded John the Baptist and mocked Jesus, but the gospel captured the heart of one of his childhood companions, whose family must have been prominent in Roman Palestine. BACK TO ACTS 13:1

STUDY NOTE FOR ACTS 13:2 the Holy Spirit said. He probably speaks through one or more of those worshiping and fasting prophets. BACK TO ACTS 13:2

The First Missionary Journey of Paul

STUDY NOTE FOR ACTS 13:3 laid their hands on them. They officially place their hands on Barnabas and Saul in recognition of what the Holy Spirit has already done (v. 2) and what He is going to do in sending them out (v. 4; cf. 14:23; 1 Tim. 4:14), and to symbolize the solidarity of the church and its leaders with those now sent out from their midst to carry the gospel into new regions. BACK TO ACTS 13:3

STUDY NOTE FOR ACTS 13:4 Seleucia. The port of Antioch, sixteen miles (26 km) west of Antioch.

Cyprus. An island in the Eastern Mediterranean, then inhabited largely by Greeks but also by many Jews. BACK TO ACTS 13:4

STUDY NOTE FOR ACTS 13:5 arrived at Salamis. They have sailed directly west about 130 miles (209 km) from Seleucia to the east coast of Cyprus. Salamis is the most important city on the island in that era; the provincial capital is Paphos, ninety miles (145 km) southwest.

the synagogues of the Jews. In keeping with God’s covenant promises to the patriarchs, the gospel is brought “to the Jew first and also to the Greek” (Rom. 1:16; Acts 3:26; 13:46, 47), so the missionaries’ first priority is to bring the message of Jesus to Jewish synagogues (13:14; 14:1).

John to assist them. See note on 12:25. BACK TO ACTS 13:5

STUDY NOTE FOR ACTS 13:6 a certain magician. The Greek magos means “wise man” (Matt. 2:1), “sorcerer,” or “magician.” Sorcery was forbidden in Judaism, but was not unknown. Bar-Jesus (“son of Joshua”) was indeed a false prophet. BACK TO ACTS 13:6

STUDY NOTE FOR ACTS 13:7 Sergius Paulus. Possibly Lucius Sergius Paulus, who had been an official during the reign of Claudius and then became proconsul (the chief officer in a senatorial province) at Paphos in Cyprus (cf. 18:12; 2 Cor. 9:2). By contrast, Palestine was an imperial province and had a procurator responsible directly to the emperor. BACK TO ACTS 13:7

STUDY NOTE FOR ACTS 13:8 Elymas. Another name for Bar-Jesus, possibly related to Semitic terms meaning “sage” or “dream interpreter.” This man is in the proconsul’s court, perhaps as an advisor valued for his presumed clairvoyance into future events. Foreshadowing future trends (vv. 45–48), this Jewish man opposes God’s Word, whereas the Gentile proconsul Paulus is eager to hear it and believe (v. 12). BACK TO ACTS 13:8

STUDY NOTE FOR ACTS 13:9 Saul ... called Paul. “Saul” was his Jewish name and “Paul” (Latin Paulus) his Roman name, probably going back to his life in Tarsus. Luke uses the occasion of the conversion of a prominent Gentile official, Sergius Paulus, to introduce the familiar name of the apostle to the Gentiles. From this point on, except when Paul recounts his conversion en route to Damascus (22:7, 13; 26:14), the apostle to the Gentiles will be designated by his Roman name. BACK TO ACTS 13:9

STUDY NOTE FOR ACTS 13:11 blind ... for a time. The darkness that falls on Elymas’s eyesight is temporary, as Saul’s had been (9:9). Both signs of judgment represent God’s covenant curse on rebellious Israel (Deut. 28:28, 29) and symbolize the deeper spiritual disability of unbelief (Is. 42:19–20), which can only be cured by Christ (Is. 42:6, 7). BACK TO ACTS 13:11

STUDY NOTE FOR ACTS 13:13 came to Perga in Pamphylia. The city of Perga was in Pamphylia, an economically poor Roman province on the south coast of Asia Minor (modern Turkey). Perga was five miles (8 km) inland. It is at this time that John Mark leaves Paul and Barnabas and returns home for reasons that Paul deems unacceptable (15:37–39). BACK TO ACTS 13:13

STUDY NOTE FOR ACTS 13:14 Antioch in Pisidia. This Antioch was about a hundred miles (160 km) north of Perga and 3,600 feet (1,100 m) above sea level. It was in Phrygia but near Pisidia, and it was popularly called “Antioch in Pisidia” to distinguish it from another Antioch in Phrygia. BACK TO ACTS 13:14

STUDY NOTE FOR ACTS 13:15 reading from the Law and the Prophets. A worship service in the synagogue would include the creed (Deut. 6:4), the prayer of “Eighteen Blessings,” a reading from the Law and another from the Prophets, an exposition and application (Luke 4:16–30), and a concluding benediction.

word of encouragement. A spoken discourse explaining the meaning and relevance of one or more of the Scriptures that was read aloud. The author to the Hebrews calls that entire work a “word of encouragement” (Heb. 13:22). BACK TO ACTS 13:15

STUDY NOTE FOR ACTS 13:16–41 Although Saul (Paul) had spoken of Christ in Damascus, Jerusalem, Antioch, and Cyprus, this is the first sample of his preaching included in Acts. Like Peter’s sermon at Pentecost, it shows Jesus’ tie to David, quotes and explains Ps. 16 (as well as other Scriptures), and describes both Jesus’ undeserved suffering at human hands and His resurrection by God’s power, ending with a promise of forgiveness to those who believe. BACK TO ACTS 13:16

STUDY NOTE FOR ACTS 13:20 about 450 years. About four hundred years plus the forty years in the wilderness and the period of Joshua’s conquest (7:6 note). BACK TO ACTS 13:20

STUDY NOTE FOR ACTS 13:31 for many days he appeared to those who had come up with him ... who are now his witnesses to the people. Paul and Barnabas bring the same good news (v. 32) to their hearers in the dispersion that the original apostles are proclaiming in Judea, but the latter have a distinctive role as witnesses, since they accompanied Jesus during His ministry and saw Him repeatedly between His resurrection and ascension (1:3–8, 22; 2:32; 5:32). BACK TO ACTS 13:31

STUDY NOTE FOR ACTS 13:33 You are my Son, today I have begotten you. That is, “Today in raising You from the dead, I am declaring that You are My Son and I am Your Father” (Heb. 1:5 note). BACK TO ACTS 13:33

STUDY NOTE FOR ACTS 13:34 no more to return to corruption. That is, never to die again, unlike David himself (vv. 36, 37), who did not personally receive “the holy and sure blessings” promised to him (citing Is. 55:3) but predicted their arrival in his messianic descendant, Jesus. BACK TO ACTS 13:34

STUDY NOTE FOR ACTS 13:39 The law points the sinner to Christ (Gal. 3:24), for “a person is not justified by works of the law but through faith in Jesus Christ” (Gal. 2:16). To be justified is to be declared righteous by God (Rom. 3:21, 22), and therefore granted forgiveness of sins (Eph. 1:7). See theological note “Justification by Faith” on p. 2078. BACK TO ACTS 13:39

STUDY NOTE FOR ACTS 13:43 many Jews and devout converts to Judaism followed Paul and Barnabas. Many, both ethnic Jews and Gentile proselytes, heed the missionaries’ promise of forgiveness (vv. 38, 39) and their sober warning against scoffing unbelief from Hab. 1:5 (v. 41). On the next Sabbath, the hostile reaction of unbelieving Jews reveals how apt the warning was (v. 45). BACK TO ACTS 13:43

STUDY NOTE FOR ACTS 13:45 the Jews ... filled with jealousy. Jews who have rejected the message about Jesus resent its popularity among the city’s Gentiles (and other Jews), as jealousy has moved the high priest and other Sadducees to oppose the apostles in Jerusalem (5:17). BACK TO ACTS 13:45

STUDY NOTE FOR ACTS 13:46 the word of God ... first to you. Since Jesus the Messiah came through the Jews (Gen. 12:3), Paul is consistent in applying the principle “to the Jew first and also to the Greek” (Rom. 1:16). He recognizes that God’s plan also includes the Gentiles (Is. 49:6), a fact resisted by these Jews of Pisidian Antioch. BACK TO ACTS 13:46

STUDY NOTE FOR ACTS 13:47 the Lord has commanded us. God’s word to His servant, cited here from Is. 49:6, applies first of all to Jesus, as the aged prophet Simeon recognized (Luke 2:30–32). Yet Jesus, who is the light to the Gentiles and of the world (John 8:12) also commissions His followers to reflect His light to others as “the light of the world” (Matt. 5:14). Christ alluded to this prophecy in His promise that they would be His witnesses “to the ends of the earth” (Acts 1:8). Paul and his colleagues thus also fulfill the Is. 49:6 prophecy, first fulfilled by Jesus (Luke 2:32; Acts 26:23), because they are identified with Him by corporate solidarity. They are “apostles” in Christ and, therefore, participate in His commission given in Is. 49:6. BACK TO ACTS 13:47

STUDY NOTE FOR ACTS 13:48 as many as were appointed to eternal life believed. God chose these people beforehand (in eternity past), and now through giving them repentance (11:18; 2 Tim. 2:25) has brought them to faith in Christ (Eph. 2:8). Luke uses the passive voice (“were appointed”), indicating that God is the agent. Only God grants eternal life (Matt. 25:46; John 10:28; 17:2). See theological note “Predestination and Reprobation” on p. 1997. BACK TO ACTS 13:48

STUDY NOTE FOR ACTS 13:51 shook off the dust from their feet. A Jewish sign of repudiation and disassociation (Matt. 10:14). BACK TO ACTS 13:51

STUDY NOTE FOR ACTS 13:52 filled with joy and with the Holy Spirit. Joy is the Spirit’s fruit in believers’ lives (8:39; Gal. 5:22; Rom. 14:17; 15:13; 1 Thess. 1:6). BACK TO ACTS 13:52

STUDY NOTES FOR ACTS 14

STUDY NOTE FOR ACTS 14:1 at Iconium. Paul and Barnabas have traveled eighty miles (129 km) southeast from Antioch in Pisidia to Iconium, an ancient Phrygian town. The Greeks made it a city-state, and under Augustus it became a city in the province of Galatia. BACK TO ACTS 14:1

STUDY NOTE FOR ACTS 14:4 apostles. For the first time in Acts, the term has a broader reference that includes men such as Barnabas in addition to the apostles chosen by Jesus (1:24–26; cf. Matt. 10:1–4; 2 Cor. 1:1 note). The term “apostle” means “one sent,” with the connotation of bearing authority, so it is applied elsewhere in the NT to other individuals (2 Cor. 8:23) besides the Twelve and Paul, whom Jesus appointed apostle to the Gentiles on the Damascus Road (Rom. 11:13; Gal. 1:1). BACK TO ACTS 14:4

STUDY NOTE FOR ACTS 14:5 stone them. Stoning was the way ancient Jews executed the death penalty for blasphemy against God (7:58, 59; cf. Lev. 24:13–16). BACK TO ACTS 14:5

STUDY NOTE FOR ACTS 14:6 Lystra and Derbe. These two cities along with Iconium belonged strictly to the Roman province of Galatia, although they were part of the subdistrict called Lycaonia. From A.D. 37–72 Iconium was linguistically and politically on the Phrygian side of the border. BACK TO ACTS 14:6

STUDY NOTE FOR ACTS 14:8 Lystra. In 6 B.C., Augustus fortified this settlement and made it into a Roman colony of the province of Galatia. He also settled the colony with Roman army veterans. Returning to Lystra on a second journey, Paul would recruit a young believer named Timothy to join his missionary team (16:1–3). Perhaps it was during this first visit of Paul and Barnabas that Timothy and his Jewish mother and grandmother came to believe in Jesus as the Messiah promised in the OT (2 Tim. 1:5; 3:10, 11, 14, 15). BACK TO ACTS 14:8

STUDY NOTE FOR ACTS 14:10 he sprang up and began walking. This healing, like that in the Jerusalem temple through Peter and John (3:1–4:22), enables a man crippled from birth to both walk and leap. Both miracles attracted the crowds’ attention to the apostles, who hasten to direct glory away from themselves to God. See theological note “Miracles” on p. 532. BACK TO ACTS 14:10

STUDY NOTE FOR ACTS 14:12, 13 An ancient legend circulated in Lystra that the Greek gods Zeus and Hermes disguised themselves as men and came to the Phrygian hill country, seeking hospitality. Only one couple welcomed them, and in return their cottage was changed into a temple with a golden roof and marble columns. The houses of those who refused the gods were destroyed. The Lystrans may have been thinking of this legend when they welcomed Barnabas and Paul and prepared to sacrifice oxen, mistaking them for those gods, revisiting the region incognito. BACK TO ACTS 14:12. 13

STUDY NOTE FOR ACTS 14:14 tore their garments. A conventional sign of grief or distress (Mark 14:63). BACK TO ACTS 14:14

STUDY NOTE FOR ACTS 14:15–17 The content of Paul’s sermon is similar to his later sermon at Athens (17:22–31). Both sermons are addressed to pagan crowds who would not understand quotations from and explanations of OT Scriptures. Paul stresses that God’s creative and providential power extends everywhere. See Rom. 1:18–23. See theological note “Divine Revelation” on p. 850. BACK TO ACTS 14:15

STUDY NOTE FOR ACTS 14:16 allowed all the nations. When addressing the philosophers in Athens, Paul calls the era before Christ’s coming “the times of ignorance” (17:30). BACK TO ACTS 14:16

STUDY NOTE FOR ACTS 14:20 Derbe. A Lycaonian border town in southeastern Galatia, sixty-five miles (105 km) southeast of Lystra. BACK TO ACTS 14:20

STUDY NOTE FOR ACTS 14:22 through many tribulations. As Jesus called those who would follow Him to count the cost and expect persecution (Matt. 5:10–12; Luke 9:23–26; John 15:20), so the apostles bluntly prepare believers to expect suffering along the path that leads to glory (Phil. 3:10, 11; 2 Tim. 2:11, 12; 3:12; 1 Pet. 4:10–19). BACK TO ACTS 14:22

STUDY NOTE FOR ACTS 14:23 elders ... in every church. Elders governed ancient Israel’s tribes (Num. 11:16–30; Deut. 1:9–18) and had a similar role in first-century Judaism (Luke 7:3; 22:66). So also, each of the congregations in the apostolic church was led by elders, men recognized for wisdom and mature character (11:30; Phil. 1:1; 1 Tim. 3:1–7; Titus 1:5–9; 1 Pet. 5:1–4). BACK TO ACTS 14:23

STUDY NOTES FOR ACTS 15

STUDY NOTE FOR ACTS 15:1 The reports of Paul’s and Barnabas’ direct contact with the Gentiles on the first missionary journey may have reached Judea and Jerusalem through John Mark after he returned home (13:13). Also, others from Syrian Antioch may have brought the news during Paul and Barnabas’ extended stay there. This seems to have caused some Jewish Christians to fear that their Jewish heritage was threatened; they thought that the converted Gentiles must be brought into Judaism through circumcision, and that full compliance with the law of Moses was required in order to merit salvation (vv. 1, 5). Paul recognized that forcing Gentiles to be circumcised might make them think that salvation must be earned through keeping God’s law (cf. Gal. 2:15, 16). He knew that the Judaizers had to be opposed lest their teaching obscure the freedom of God’s grace and the sufficiency of Christ’s cross and righteousness (Gal. 2:20, 21; Phil. 3:9), and thereby hinder the extension of the gospel to the Gentiles (1 Thess. 2:14–16). BACK TO ACTS 15:1

STUDY NOTE FOR ACTS 15:2 to Jerusalem to the apostles and the elders. Because the issue has great significance for the clarity of the gospel and the unity of the church, when it could not be resolved in Antioch, it is referred to a wider circle of leaders, the apostles and elders of the “mother church” in Jerusalem. BACK TO ACTS 15:2

STUDY NOTE FOR ACTS 15:6 apostles and the elders were gathered together. The church leaders take the lead in the discussion, but v. 12 indicates that the whole assembly is present. BACK TO ACTS 15:6

STUDY NOTE FOR ACTS 15:7–11 Peter recounts the events surrounding Cornelius, noting specifically that God gave that centurion and his Gentile associates the Holy Spirit without their receiving circumcision, thereby demonstrating that He had “cleansed their hearts by faith” (v. 9) and saved them “through the grace of the Lord Jesus” (v. 11), just as Jewish believers had been saved. BACK TO ACTS 15:7

STUDY NOTE FOR ACTS 15:10–11 a yoke on the neck of the disciples. The rabbis spoke of a person’s commitment to submit to God’s law using the imagery of a yoke, the farm implement by which oxen were bound to pull a plow. Peter reminds his fellow Jews that they themselves have been unable to fulfill the law with the perfection required if their obedience were the condition of God’s acceptance (Gal. 5:1). They have been “saved through the grace of the Lord Jesus,” which means they have been “freed from” the unbearable burden of the law by Jesus’ death and resurrection (Acts 13:39). BACK TO ACTS 15:10

STUDY NOTE FOR ACTS 15:13 James replied. James is the half-brother of Jesus (12:17; Matt. 13:55; Gal. 2:9; 1 Cor. 15:7; Introduction to James: Author). He seems by now to be a prominent leader of the Jerusalem church (21:18). James adds a third testimony that Gentile believers should not be burdened with keeping the details of the Jewish ceremonial law; his speech places the reports of Peter, Barnabas, and Paul in the context of the Scriptures, showing how the OT foretold that God would take the Gentiles as “a people for his name” (v. 14), in fulfillment of Amos 9:11, 12 (v. 17). BACK TO ACTS 15:13

STUDY NOTE FOR ACTS 15:16 rebuild the tent of David. The resurrection of Jesus, David’s messianic descendant, and His enthronement in heaven fulfilled God’s promise to establish David’s dynasty eternally (2:25–36; 13:22, 23). BACK TO ACTS 15:16

STUDY NOTE FOR ACTS 15:19 my judgment. James finds support in the Scriptures and in the testimonies of Simon Peter, Barnabas, and Paul that God wants the Gentiles to be free from the ceremonial law and the demands of the Judaizers. He proposes that both Jews and Gentiles practice moderation. The Jewish Christians are to recognize that Gentiles are not to be bound by Jewish ceremonial law. The Gentile believers must consider the scruples of Jewish Christians and not offend them by eating food sacrificed to idols, the meat of strangled animals, or blood (Lev. 17:10–14; 19:26). The inclusion of “sexual immorality” (a moral, not ceremonial, requirement) along with these dietary restrictions may indicate that all four practices from which Gentile Christians are to abstain relate to idolatrous pagan worship practices. However, the witness of the NT as a whole indicates that sexually immoral behavior is still off limits for Christians even in cases where it is not associated overtly with pagan worship (Matt. 5:27–30; 1 Cor. 5; 6:9). BACK TO ACTS 15:19

STUDY NOTE FOR ACTS 15:22 leading men among the brothers. Judas and Silas, who are prophets (v. 32), are sent by the council of apostles and elders to reinforce and clarify in person the meaning and implications of the council’s written letter. BACK TO ACTS 15:22

STUDY NOTE FOR ACTS 15:23 The brothers. The Jewish Christians use this expression to set the Gentile Christians at ease, as does the letter’s commendation of “our beloved Barnabas and Paul” (vv. 25–26), who have defended the Gentiles’ freedom from the imposition of circumcision and the many ceremonial regulations of the law of Moses. BACK TO ACTS 15:23

STUDY NOTE FOR ACTS 15:28 to the Holy Spirit and to us. They are filled with the Spirit (2:1–41; 4:8; 6:5; 9:17; 13:4) and recognize the Spirit’s role in their debate and decision. BACK TO ACTS 15:28

STUDY NOTE FOR ACTS 15:31 they rejoiced. Clearly, the Gentile Christians in Antioch do not interpret the restraint urged by the letter, following James’s counsel (vv. 20, 28, 29), as an imposition of legal demands that compromise the graciousness of the gospel in any way. BACK TO ACTS 15:31

STUDY NOTE FOR ACTS 15:32 Judas and Silas ... prophets. Bringing encouragement and strength to believers was a primary function of the NT prophet (a spokesman for God). BACK TO ACTS 15:32

STUDY NOTE FOR ACTS 15:39 disagreement ... separated. Although they have stood together in defense of the gospel and the Gentiles’ freedom, Paul and Barnabas sharply differ either over the seriousness of John Mark’s defection in Pamphylia (13:13) or on whether Mark, having repented, has matured enough to be trusted as an aide for their next journey. True to his character throughout Acts, Barnabas believes that Mark is “salvageable” for gospel service, and so he is ready to risk enlisting Mark again. Though the remainder of Acts contains no further record of Paul’s working with Barnabas, Paul mentions Barnabas in a positive light in 1 Cor. 9:6. Paul’s later high regard for Mark—in part the fruit of Barnabas’ mentoring—is evident in Col. 4:10; Philem. 24; 2 Tim. 4:11; cf. 1 Pet. 5:13.

Barnabas took Mark ... Cyprus. Barnabas takes his cousin Mark (Col. 4:10) on a missionary journey to the island of Cyprus, Barnabas’ home. This will also provide an opportunity for Barnabas to encourage (4:36) the younger man. BACK TO ACTS 15:39

STUDY NOTE FOR ACTS 15:40 Silas. Paul’s new colleague is one of the prophets sent by the council in Jerusalem to explain its letter and encourage the Gentile believers in Syrian Antioch. They set off over land to the north and west, traveling through Syria and Cilicia, Paul’s home province (v. 41), en route to the interior cities of Galatia (16:1), in which Paul and Barnabas planted churches on their first trip to the region. BACK TO ACTS 15:40

STUDY NOTES FOR ACTS 16

STUDY NOTE FOR ACTS 16:1 A disciple ... Timothy. In the small Jewish community of Lystra, Paul finds this young man, part Jew and part Greek. Like his father, Timothy has been reared as a Greek, and so has not been circumcised. His mother is Jewish. BACK TO ACTS 16:1

STUDY NOTE FOR ACTS 16:3 circumcised him. Although Paul adamantly resists the imposition of circumcision on Gentiles such as Titus (Gal. 2:3), Timothy’s status as the offspring of a covenantally mixed marriage (v. 1) would be questionable in the eyes of the Jewish community. Rather than risking a hindrance to Timothy’s ministry among those who might regard him as an uncircumcised Jew, Paul removes that obstacle (see 1 Cor. 9:19–23; 10:32, 33). BACK TO ACTS 16:3

The Second Missionary Journey of Paul

STUDY NOTE FOR ACTS 16:4 they delivered to them for observance the decisions. The unity of the visible church is evident in the fact that a decision reached by a council in Jerusalem, in response to an issue in Syrian Antioch, is now communicated as binding on churches in other cities and regions. BACK TO ACTS 16:4

STUDY NOTE FOR ACTS 16:6 Phrygia and Galatia. This was the southern part of the larger Roman province of Galatia. It included the Phrygian district, Antioch of Pisidia, and the surrounding area.

Holy Spirit ... Asia. The Roman province of Asia, located in the western sector of Asia Minor, included the famous city of Ephesus where God wanted Paul to go at a later date (ch. 19). The Holy Spirit is the Spirit of Jesus (v. 7), and He is God (v. 10; 5:3, 4; cf. 2 Cor. 3:17 note). These verses point to the Christian doctrine of the Trinity (cf. 2 Cor. 13:14). BACK TO ACTS 16:6

STUDY NOTE FOR ACTS 16:7, 8 Mysia ... Troas. Paul and Silas have come from Derbe and Lystra northwest to Mysia, a region to the south of the Hellespont, but the Spirit who forbade them from moving west into Asia also forbids traveling north into Bithynia. Instead, they go west to Troas, a seaport on the Aegean Sea. BACK TO ACTS 16:7, 8

STUDY NOTE FOR ACTS 16:9 vision. Compare the visions by which the Lord brought Ananias to minister to the blinded Saul (9:10, 12) and Peter to preach to the centurion Cornelius (10:3, 17, 19; 11:5).

Macedonia. Macedonia was across the Aegean Sea from Troas. BACK TO ACTS 16:9

STUDY NOTE FOR ACTS 16:10 we. The first of several passages (16:10–17; 20:5–15; 21:1–18; 27:1–28:16) using the plural pronoun “we” starts here, indicating that the author of Acts is traveling with Paul and Silas at this point in their ministry. BACK TO ACTS 16:10

STUDY NOTE FOR ACTS 16:11 Samothrace. A prominent island in the north Aegean where vessels regularly stopped. BACK TO ACTS 16:11

STUDY NOTE FOR ACTS 16:12 Philippi. Philip II of Macedon, the father of Alexander the Great, had established a large Greek colony here and named it Philippi.

a Roman colony. This status, bestowed on Philippi by Octavian (to become Caesar Augustus) and Marc Antony, meant that Philippi’s citizens had Roman citizenship and its privileges, including due process in Roman courts and exemption from taxation. BACK TO ACTS 16:12

STUDY NOTE FOR ACTS 16:13 a place of prayer. According to later Jewish practice, at least ten men were required to form a synagogue. Failing that, a place of prayer could be established outdoors, preferably near water. Although various local and imported pagan religions flourished in Philippi, the city likely had no Jewish synagogue for instruction in Israel’s Scriptures and prayer to the true and living God.

women who had come together. They are meeting to read and study the Scriptures, and they welcome the assistance of any Jewish teacher who happens to visit there. BACK TO ACTS 16:13

STUDY NOTE FOR ACTS 16:14 from the city of Thyatira. Southeast of Pergamum and about forty miles (64 km) inland, Thyatira was in Asia Minor, across the Aegean Sea from Athens. Thyatira was known for wool and dyeing. Purple was an expensive dye. Lydia apparently has the means to maintain a home large enough to accommodate Paul’s team, which includes at least Silas, Timothy, and Luke, and perhaps the church’s gatherings (v. 40). Her “household” probably includes servants (v. 15).

a worshiper of God. A Gentile who embraced Israel’s monotheistic faith and the law’s moral norms but did not fully convert to Judaism with respect to dietary and other ceremonial rules. See 10:2.

The Lord opened her heart. Divine illumination and persuasion is necessary for the heart blinded by sin to respond to the gospel (Jer. 13:23; John 6:44, 65; Rom. 9:16; 1 Cor. 2:14). This effectual call of God ensures that all who have been chosen by God will believe (11:18; 13:48; 14:27; 2 Thess. 2:13, 14; 2 Tim. 1:9, 10). BACK TO ACTS 16:14

STUDY NOTE FOR ACTS 16:15 she was baptized, and her household as well. Throughout redemptive history, God’s dealings often include entire households, acknowledging family solidarity (2:38, 39; 11:14; 16:31; cf. Gen. 17:7–14). The household baptisms of Acts are striking examples of this (10:47, 48; 16:31–33; cf. 1 Cor. 1:16). Such household baptisms were apparently standard practice in the apostolic era. Assuming that these households included infants, the baptism of entire households is indirect evidence for the practice of infant baptism. BACK TO ACTS 16:15

STUDY NOTE FOR ACTS 16:16 a spirit of divination. Lit. “a python spirit.” The term originally referred to a mythical serpent believed to guard the temple and oracle of the Greek god Apollo at Delphi. Later the phrase meant a demon-possessed person or even a ventriloquist. The people at Philippi must have thought of her as having a demon that could tell fortunes. BACK TO ACTS 16:16

STUDY NOTE FOR ACTS 16:17 the Most High God. A Jew would understand this to be Yahweh; a Gentile would apply it to Zeus. BACK TO ACTS 16:17

STUDY NOTE FOR ACTS 16:18 name of Jesus Christ to come out. As Jesus silenced demons rather that accepting their “endorsement” (Mark 1:34), so Paul is “annoyed” by the publicity that the evil spirit is offering through the girl. Following the common understanding of the expression “the Most High God,” everyone would realize that Paul means to convey the thought that Jesus, as deity, expelled the demon. A subsequent incident in Ephesus shows that Paul has authority to invoke Jesus’ name because he actually trusts in Jesus (19:13–17). BACK TO ACTS 16:18

STUDY NOTE FOR ACTS 16:19 their hope of gain was gone. Like the silversmiths of Ephesus (19:23–28), the girls’ owners are driven by greed but conceal their true motive behind a veneer of civic pride, invoking their Roman citizenship (v. 21).

seized Paul and Silas. Because both Paul and Silas are Jews and the leaders of the missionary team, they are seized. Their companions are Gentiles (Luke, a Gentile from Syrian Antioch, and Timothy, a half-Gentile from Lystra) and are not charged. BACK TO ACTS 16:19

STUDY NOTE FOR ACTS 16:21 advocate customs ... not lawful for us ... Romans. The charge is that Paul and Silas are propagating an illegal religion and disturbing the peace. Because of Philippi’s status as a colony, its citizens are Romans who enjoy legal status beyond those of other Macedonian cities. The charge is inflamed by cultural and religious prejudice (“these men are Jews”). Ironically, it will come to light that Paul and Silas themselves are Roman citizens whose civic rights are being violated (vv. 37, 38). BACK TO ACTS 16:21

STUDY NOTE FOR ACTS 16:22 beat them. Paul and Silas are Roman citizens (v. 37) and should be exempt from such treatment. But in the mob atmosphere, the question of their citizenship status and legal rights is ignored. BACK TO ACTS 16:22

STUDY NOTE FOR ACTS 16:24 in the stocks. They are treated like criminals. BACK TO ACTS 16:24

STUDY NOTE FOR ACTS 16:25 praying and singing hymns. Paul will later remind the Philippians of this suffering and his joyful response (Phil. 1:18, 29, 30). BACK TO ACTS 16:25

STUDY NOTE FOR ACTS 16:26 a great earthquake. Earthquakes accompanied Jesus’ death and resurrection (Matt. 27:54; 28:2), as well as the outpouring of the Spirit on believers on one occasion (Acts 4:31). BACK TO ACTS 16:26

STUDY NOTE FOR ACTS 16:27 prison doors were open. On earlier occasions, God’s angel led His messengers out of prisons (5:19; 12:10); but here not only Paul and Silas but also their fellow prisoners, who have heard their prayer and praises (v. 25), remained in their cells (v. 28).

about to kill himself. Under Roman law, the jailer is liable to punishment if his prisoners escape (12:19; 27:42). BACK TO ACTS 16:27

STUDY NOTE FOR ACTS 16:31 Believe in the Lord Jesus. Throughout Acts (and the whole NT) the message is consistent: Salvation comes through faith in Jesus Christ alone (2:38; 3:16; 10:43; 13:39; 15:9–11).

you and your household. For other instances of household salvation, see note on v. 15 note; cf. 2:38, 39; 10:24, 48; 1 Cor. 1:16. Because the head of the household has come to faith in Christ, the whole family is baptized (vv. 33, 34). BACK TO ACTS 16:31

STUDY NOTE FOR ACTS 16:33, 34 washed their wounds ... set food before them. As Lydia’s faith led her to insist on providing hospitality to the missionaries (v. 15), so the jailor’s faith and repentance bear immediate fruit in his deeds of compassion for prisoners whom he previously handled with indifference at best. See theological note “Baptism” on p. 1988. BACK TO ACTS 16:33, 34

STUDY NOTE FOR ACTS 16:37 Roman citizens. Roman citizens were exempted from scourging and torture, and had the right to due process in a trial before any punishment was inflicted. If Roman citizens were tried in a Roman court, they had the right to appeal their case to Caesar (25:11; 26:32). BACK TO ACTS 16:37

STUDY NOTE FOR ACTS 16:39 they came and apologized. Paul’s insistence on a public apology from the magistrates (v. 37) is motivated not by a sense of personal insult but by a desire to rehabilitate the gospel’s reputation in Philippi, refuting the slander that it advocates practices unfit for Romans (v. 21). BACK TO ACTS 16:39

STUDY NOTE FOR ACTS 16:40 Lydia. Early Christians often met in private homes (Philem. 2), and the mention of “the brothers” here suggests that Lydia was hostess to the gatherings of this young congregation.

seen the brothers. “Brothers” would include all the believers—Lydia, her household, the jailer, perhaps other women at the river bank, and the others who responded to Paul’s and Silas’s preaching. BACK TO ACTS 16:40

STUDY NOTES FOR ACTS 17

STUDY NOTE FOR ACTS 17:1 Amphipolis and Apollonia ... Thessalonica. Amphipolis was thirty miles (48 km) southwest of Philippi and Apollonia twenty-five miles (40 km) farther on the highway to Thessalonica. Paul and his companions were eager to get to Thessalonica, forty miles (64 km) beyond Apollonia. Thessalonica had a population of two hundred thousand and was the provincial capital of Macedonia. BACK TO ACTS 17:1

STUDY NOTE FOR ACTS 17:2 three Sabbath days. The Pauline Epistles suggest that Paul stayed in Thessalonica longer than three or four weeks (including the workdays before, between, and following three successive Sabbaths). According to Phil. 4:16, the church at Philippi sent him aid at least twice, and the Thessalonian epistles indicate that Paul had been able to give extensive doctrinal instruction to the Christians there. Acts does not state that the uproar surrounding Jason, the missionaries’ host (v. 5), occurred immediately after Paul’s third Sabbath of teaching in the synagogue. The conversions listed in v. 4 may have occurred over subsequent weeks, leading eventually to the hardening of Jewish opposition and the mob violence against Jason and other brothers. BACK TO ACTS 17:2

STUDY NOTE FOR ACTS 17:3 necessary for the Christ to suffer and to rise. Neither Jesus’ disciples nor their Jewish hearers readily accepted the divine necessity of the Messiah’s suffering (Luke 9:43–45; 18:31–34; 24:25, 26; 1 Cor. 1:18–25). When Paul establishes this point from the Scriptures and identifies Jesus as this suffering and triumphant Messiah, some of those who attend the synagogue, both Jews and Gentile God-fearers, as well as some of “the leading women,” come to believe in Jesus (v. 4). BACK TO ACTS 17:3

STUDY NOTE FOR ACTS 17:7 against the decrees of Caesar. Paul proclaims Jesus as the anointed King who has inaugurated the spiritual kingdom of God (14:22; 19:8; 20:25; 28:23, 31), but his opponents distort Paul’s message, alleging that the apostle advocates political insurrection against Rome. About this time, Claudius Caesar (A.D. 49–50) expelled the Jews from Rome (18:2) because of riots allegedly instigated by “Chrestus,” a probable reference to disputes within the capital’s Jewish community over the identity of the Christ. BACK TO ACTS 17:7

STUDY NOTE FOR ACTS 17:10 Berea. Modern Verria, fifty miles (80 km) southwest of Thessalonica, in the foothills of the Olympian Mountains. BACK TO ACTS 17:10

STUDY NOTE FOR ACTS 17:11 examining the Scriptures daily. The Bereans give Paul’s teaching an open hearing and compare it with God’s written Word. Because of their integrity and discernment, many of them come to faith in Jesus the Christ. BACK TO ACTS 17:11

STUDY NOTE FOR ACTS 17:16 Athens. The leading city of Greece, served by the port of Piraeus on the Aegean Sea. Athens reached its zenith in the fifth century B.C. under Pericles (495–429 B.C.), when the Parthenon and other magnificent structures were built. The classical poets Aeschylus, Sophocles, Euripides, and Aristophanes flourished at that time. Although conquered by the Romans in 146 B.C., Athens continued to be a great intellectual and cultural center.

full of idols. There were statues of gods or goddesses in the Parthenon and other temples on the Acropolis, as well as in the public, commercial, and temple buildings below. BACK TO ACTS 17:16

STUDY NOTE FOR ACTS 17:18 Epicurean and Stoic. Epicurus (342–270 B.C.) taught that the purpose of life was pleasure and freedom from pain, passions, and fears. On the other hand, the Cypriot Zeno (340–265 B.C.), founder of Stoicism, stressed living in harmony with nature and depending on reason and other self-sufficient powers. Both schools stressed the quest for peace of mind. Zeno viewed God pantheistically as the “world-soul.”

babbler. A derogatory term meaning a scrap collector or peddler of assorted ideas.

foreign divinities. The Greek word for “resurrection” (anastasia) is feminine in gender, and Athenian polytheists would be familiar with the personification of abstract qualities as though divine. Perhaps Paul’s hearers confuse his declaration of an event (Jesus’ resurrection from the dead) with a female deity. That these “divinities” originate outside Athens and Achaia would devalue them in the opinion of Athens’s intellectual elite. BACK TO ACTS 17:18

STUDY NOTE FOR ACTS 17:19 the Areopagus. The name means “Mars Hill.” This is a hill near the Acropolis where in ancient times a council had met. The council became the city council of Athens, and in Roman times it was the court supervising morals, education, and religion. In Paul’s time, the court meets in the Royal Portico, in the marketplace below the Acropolis. Probably the purpose of Paul’s hearing before the council is not only to satisfy its members’ curiosity (v. 21) but also to evaluate the strange ideas that he is propagating. BACK TO ACTS 17:19

STUDY NOTE FOR ACTS 17:22 very religious. The term is ambiguous, in some contexts having a negative connotation (“superstitious,” as in KJV) and in others referring more neutrally to pious devotion to deities. Without endorsing the city-wide idolatry that has so distressed him, the apostle opens his discourse by acknowledging the abundant evidence of the Athenians’ deep desire to honor those superhuman powers that, they believe, influence their destinies. BACK TO ACTS 17:22

STUDY NOTE FOR ACTS 17:23 To the unknown god. Possibly a reference to the Altar of the Twelve Gods at Athens, erected to ensure that no god is left out of their worship. Paul uses this point of contact to begin his discourse about the God who made the world, who is not carved out of stone or confined to any temple, and who controls the times and places where people live. BACK TO ACTS 17:23

STUDY NOTE FOR ACTS 17:24 The God who made the world. Epicureans conceived of the gods as remote, uninvolved in human affairs. Stoics conceived of the divine as a principle of reason that permeates the cosmos. Paul proclaims the God who is distinct from and transcendent over the universe (unlike Stoicism), but also (unlike Epicureanism) deeply engaged with His creatures, giving “to all mankind life and breath and everything” (v. 25) and assigning each nationality’s time and place (v. 26; see Deut. 32:8, 9). BACK TO ACTS 17:24

STUDY NOTE FOR ACTS 17:26 from one man. The whole human race descends from Adam, its original covenant representative, whose decision affects all his naturally conceived descendants (Rom. 5:12–21; 1 Cor. 15:21, 22). See theological note “Original Sin” on p. 17. BACK TO ACTS 17:26

STUDY NOTE FOR ACTS 17:27 seek God ... perhaps feel their way ... and find him. Elsewhere, Paul (echoing Ps. 14:1–3) bluntly diagnoses the innate rebellion of the whole human race apart from God’s renewing grace: “No one seeks for God. All have turned aside” (Rom. 3:11, 12). To the Athenian philosophers, Paul’s point is that God’s general revelation makes the Gentiles’ worship of false gods inexcusable. God’s gift to all mankind of “life and breath and everything” (v. 25) should lead the whole human race to long to know their Creator. They cannot excuse their idolatries by alleging that His revelation in the created universe is insufficient, since “he is actually not far from each one of us” in that general revelation, as even pagan poets have recognized (v. 28). BACK TO ACTS 17:27

STUDY NOTE FOR ACTS 17:28 In him we live and move and have our being. Citing a seventh-century B.C. poet (see text note), Paul says that God brought all people into being and they only exist by His providence. In the ancient world, the three great mysteries of philosophy and science were the questions of life, motion, and being. See theological note “Divine Revelation” on p. 850.

some of your own poets. Knowing that the Athenians do not know or respect the OT, Paul quotes from three of their own poets. Although their words originally referred to Zeus, the head of the Greek pantheon, whom Stoics reinterpreted as a personification of reason, Paul applies the quotations to the true and living God of heaven. The poets are Epimenides (c. 600 B.C.), Cleanthes (c. 331–233 B.C.), and Aratus (c. 315–240 B.C.). BACK TO ACTS 17:28

STUDY NOTE FOR ACTS 17:29 not ... like gold or silver. Epicureans and Stoics would agree, at least implicitly, with Paul’s critique of crass popular idolatry that equates “the divine being” with material images, though they themselves have formed misconceptions of the Creator by the “imagination of man.” See theological note “The Self-Existence of God” on p. 938. BACK TO ACTS 17:29

STUDY NOTE FOR ACTS 17:30 times of ignorance God overlooked. Until the coming of Jesus Christ, God’s special, redemptive revelation was addressed almost exclusively to Israel, leaving the pagan nations largely in ignorance (except for the general revelation throughout the cosmos that left them without excuse; Rom. 1:18–25). God did not impose on the Gentiles the judgment they deserved, and now He has sent Paul to proclaim His truth to all people everywhere, calling them to repentance. BACK TO ACTS 17:30

STUDY NOTE FOR ACTS 17:31 a day on which he will judge ... by a man whom he has appointed. The final day of judgment (Rev. 20:12–15) would be an alien idea both to Epicureans, who believe that the gods could not be bothered by earthly events, and to Stoics, who view history as running in endless cycles. Yet the Athenians’ rejection of the Man whom God appointed will result in Jesus’ finally and justly rejecting them on that day of judgment. Paul stresses that God’s call to repentance and faith is not merely an invitation but a command. BACK TO ACTS 17:31

STUDY NOTE FOR ACTS 17:32 some mocked. Some Greek philosophical schools viewed embodied life as undesirable, so they would consider absurd Paul’s claim that the One who would judge everyone was designated by God through resurrection from the dead. Others perhaps dismiss Paul’s focus on concrete historical events—resurrection and last judgment—from other philosophical or personal motives. Nonetheless, Paul’s witness to the philosophers bears fruit in the lives of some, two of whom are named: Dionysus and Damaris (v. 34). BACK TO ACTS 17:32

STUDY NOTES FOR ACTS 18

STUDY NOTE FOR ACTS 18:1 Corinth. Since 27 B.C., this city had been the capital of the Roman province of Achaia. It was fifty miles (80 km) southwest of Athens, near the isthmus that joins Attica and the Peloponnesus. Corinth was large and prosperous in the eighth to sixth centuries B.C., but it declined and was captured in 338 B.C. by Philip II of Macedon. In 196 B.C., it was taken by the Romans. They sacked it in 146 B.C. as punishment for a revolt, but it was restored by Julius Caesar as a Roman colony in 44 B.C. In NT times, Corinth had more than two hundred thousand inhabitants, including Greeks, freedmen from Italy, Roman army veterans, businessmen, government officials, people from the Near East, a large number of Jews, and many slaves. Corinth was thoroughly pagan and immoral. The city was filled with pagan temples and on the south there was a high acropolis with a temple of Aphrodite. From the fifth century B.C., the expression “to Corinthianize” meant to engage in sexual immorality. BACK TO ACTS 18:1

STUDY NOTE FOR ACTS 18:2 Aquila, a native of Pontus ... Priscilla. Pontus was on the north coast of Asia Minor (modern Turkey). Priscilla is frequently listed before her husband (vv. 18, 19, 26; Rom. 16:3; 2 Tim. 4:19). She may have had higher social status or have been more prominent in their tent–making business. This Jewish-Christian couple is noteworthy for their hospitality, opening their homes in Corinth, Ephesus, and Rome (to which they eventually returned) to the church’s meetings and leaders (Acts 18:24–26; Rom. 16:3–5; 1 Cor. 16:19).

Claudius had commanded all the Jews to leave Rome. See note on 17:7. BACK TO ACTS 18:2

STUDY NOTE FOR ACTS 18:3 the same trade ... tentmakers. Like Aquila and Priscilla, Paul was a tentmaker by trade. His frequent practice was to support himself and his team through this work rather than expecting financial compensation from those whom he was evangelizing (20:33–35; 1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:7–9), although he gratefully received donations from established churches for the sake of further outreach. See note on 18:5. BACK TO ACTS 18:3

STUDY NOTE FOR ACTS 18:5 Silas and Timothy arrived ... Paul was occupied with the word. Apparently, Paul’s colleagues have brought a contribution from one or more Macedonian churches, allowing him to reduce his hours making tents and devote weekdays as well as Sabbaths to proclaiming Christ’s Word (2 Cor. 11:7–9; Phil. 4:10–20). BACK TO ACTS 18:5

STUDY NOTE FOR ACTS 18:6 Your blood be on your own heads. They are responsible for their own sins. See 20:26; Ezek. 3:16–21. BACK TO ACTS 18:6

STUDY NOTE FOR ACTS 18:7 house of ... Justus. The first home of the Corinthian church. Titius Justus is a Gentile adherent to the faith at the synagogue, and a Roman citizen. He may belong to one of the families Julius Caesar sent to colonize Corinth. It is also possible that he is the Gaius of Rom. 16:23, who was baptized by Paul (1 Cor. 1:14); Gaius could be a third name standing before Titius Justus. BACK TO ACTS 18:7

STUDY NOTE FOR ACTS 18:8 Crispus, the ruler of the synagogue. As synagogue ruler, Crispus is in charge of the physical arrangements for the synagogue services. It is this Crispus (and presumably his household) whom Paul baptizes (1 Cor. 1:14).

his entire household. See 16:15 and note; 16:31–33. BACK TO ACTS 18:8

The Third Missionary Journey of Paul

STUDY NOTE FOR ACTS 18:10 I have many in this city. Jesus promises that Paul’s labors in Corinth will be fruitful because many people whom God has appointed to eternal life (13:48) and given to the Son (John 17:6) live in that city. Even though the elect Corinthians have not yet believed the gospel, they nevertheless are known to God. BACK TO ACTS 18:10

STUDY NOTE FOR ACTS 18:12 when Gallio was proconsul of Achaia. Luke’s identification of the administrative head of this senatorial province as a proconsul is confirmed by an inscription found at Delphi, Greece, which identifies Gallio as the proconsul in A.D. 52. BACK TO ACTS 18:12

STUDY NOTE FOR ACTS 18:13 contrary to the law. The Jewish accusation is ambiguous. Roman law at the time forbids the practice of religions not legally recognized by Rome. Judaism is legally recognized in the first-century Roman Empire (Latin: religio licita), so perhaps the opponents claim that the faith that Paul is preaching is not an offshoot of Judaism and has no claim to legitimacy before the Empire. Gallio, however, views the issue as a dispute among Jews over “your own law” (v. 15)—the law of Moses—and refuses to get involved in an intramural religious argument among the Jewish people. BACK TO ACTS 18:13

STUDY NOTE FOR ACTS 18:18 he was under a vow. Though this phrase could apply to Aquila, it is probably Paul who is in view. The Nazirite vow requires rigorous ceremonial purity that are impractical in Gentile lands (Num. 6:1–21), so this vow is more likely a private one undertaken by Paul as a religious exercise. The hair is allowed to grow during the period of the vow, and cutting it marks the conclusion of the vow and is perhaps an expression of gratitude to God (21:23, 24). Paul’s vow shows that, despite the accusations that jealous Jewish leaders have brought to the proconsul, he exercises his Christian freedom by occasionally observing Mosaic ceremonial ordinances even as he brings God’s good news to the Gentiles (1 Cor. 9:19–23). BACK TO ACTS 18:18

STUDY NOTE FOR ACTS 18:19 Ephesus. Although previously prevented by the Holy Spirit from evangelizing this major city in the province of Asia, Paul now preaches Christ in the synagogue, anticipating a longer ministry to come “if God wills” (v. 21). See ch. 19, 20. BACK TO ACTS 18:19

STUDY NOTE FOR ACTS 18:23 some time there. Paul is in Antioch for several months, from about autumn of A.D. 52 to spring of A.D. 53.

Galatia and Phrygia. Paul starts his third missionary journey in the Phrygian part of Galatia in central Asia Minor, near the Pisidian towns in which he and Barnabas planted churches on their first trip several years before. BACK TO ACTS 18:23

STUDY NOTE FOR ACTS 18:24 Apollos ... eloquent ... competent in the Scriptures. Apollos’s speaking ability and proficiency in the OT make him a strong encourager of fellow believers (v. 27) because he is a formidable gospel advocate in the Jewish community of Ephesus (v. 28). BACK TO ACTS 18:24

STUDY NOTE FOR ACTS 18:25 fervent in spirit ... he knew only the baptism of John. The description of Apollos’s ministry suggests that he is fervent in the (Holy) Spirit, unlike disciples of John the Baptist whom Paul will meet at Ephesus (19:1–7). BACK TO ACTS 18:25

STUDY NOTES FOR ACTS 19

STUDY NOTE FOR ACTS 19:1 the inland country. After finishing his ministry in Phrygian Galatia (18:23), Paul continues westward by land through the region of Colossae, Laodicea, and Hierapolis (Col. 4:13) in the Lycus Valley, and finally arrives at Ephesus. Here he ministers for about three years (vv. 8, 10), from about A.D. 53 to 56.

Ephesus. The capital of the Roman province of Asia, Ephesus was founded in about the twelfth century B.C. by Ionians from Athens. It became a great commercial power, but its economic prosperity declined, mainly because erosion into the river had silted and clogged the harbor. The city derived wealth and prestige from its temple of Artemis, built in honor of the goddess of fertility. The Ephesus of Paul’s day has passed its zenith but is still an important commercial and religious center.

some disciples. According to v. 7, “about twelve.” BACK TO ACTS 19:1

STUDY NOTE FOR ACTS 19:2 receive the Holy Spirit. As followers of John the Baptist, these believers probably know that John foretold One who would baptize with the Spirit (Luke 3:16) but have not learned that John’s prophecy was fulfilled in the outpouring of the Spirit on the Day of Pentecost. As in John 7:39 (where the ESV rightly renders a Greek clause that literally reads, “the Spirit was not yet,” as “the Spirit had not been given”), probably these disciples’ response does not mean that they do not know of the Holy Spirit’s existence but that they do not know that He arrived in history and human experience at Pentecost, as promised through John and previous prophets such as Isaiah and Joel. Note that throughout Acts, all categories of people receive the baptism of the Holy Spirit: Jews, Samaritans, God-fearing Greeks, and other Gentiles. BACK TO ACTS 19:2

STUDY NOTE FOR ACTS 19:4 baptism of repentance ... who was to come after him ... Jesus. John’s baptism of repentance (Mark 1:4; Luke 3:3) was directed toward repentance of sins and looked forward to the redeeming work of Jesus. BACK TO ACTS 19:4

STUDY NOTE FOR ACTS 19:6 speaking in tongues and prophesying. The experience the Ephesian Gentiles have when receiving the Holy Spirit parallels that of the Jews (2:4, 11), Samaritans (8:14–17), and God-fearing Gentiles (10:44–46). This episode is an extension of the Pentecost experience to yet another group of people (v. 2 note), which indicates that Christ’s promise of the Spirit has now been extended to “the end of the earth,” as the third and last geographical territory to which the apostolic witness was to extend (as stated in Acts 1:8). “Prophesying” in this passage may be equivalent to “telling ... the mighty works of God” (2:11) or speaking so as to extol God (10:46). BACK TO ACTS 19:6

STUDY NOTE FOR ACTS 19:9 hall of Tyrannus. Nothing further is known about Tyrannus. Some manuscripts add “from the fifth to the tenth hour” (11 A.M. to 4 P.M.). Tyrannus may use the room in the cool morning hours, giving it to Paul for the rest of the day. BACK TO ACTS 19:9

STUDY NOTE FOR ACTS 19:10 Asia. The Roman province in the western part of Asia Minor. As a result of this teaching, groups of believers are formed in numerous places (Col. 4:13, 16; Rev. 2; 3). BACK TO ACTS 19:10

STUDY NOTE FOR ACTS 19:12 handkerchiefs or aprons ... his skin. That is, sweat cloths or work aprons that Paul uses as he works at making tents or awnings (18:3). As a touch of faith on the hem of Jesus’ garment brought healing to a woman (Luke 8:44, 48) and Peter’s shadow was apparently instrumental in healing others (Acts 5:15, 16), so now in a pagan city God attests the truth of His gospel and the authority of His messenger with “extraordinary miracles” (19:11).

to the sick. This is not Paul’s doing; because of their pagan religious background, the Ephesians are used to employing superstitious means (v. 19). God accommodates His gracious work to their ignorance. BACK TO ACTS 19:12

STUDY NOTE FOR ACTS 19:13 evil spirits. In ancient times, it was common practice to use magical names to drive out evil spirits. Jews in Ephesus presume “to invoke the name of the Lord Jesus” over those possessed, trying to imitate what Paul does (v. 12; 16:18). As the site of the famous temple of Artemis (v. 24 note), Ephesus attracted religious (pagan) pilgrims from throughout the empire. Papyri containing lists of divine names to be invoked in exorcisms, traced to Ephesus, have been found across the Mediterranean world. BACK TO ACTS 19:13

STUDY NOTE FOR ACTS 19:15 but who are you? The evil spirit perceives that Sceva’s sons lack faith in Jesus and therefore have no authority to invoke His name. The saving power of Jesus’ name is conveyed not by reciting its syllables but by trusting the person who bears the name (3:16). BACK TO ACTS 19:15

STUDY NOTE FOR ACTS 19:19 their books. These are scrolls with the names and incantations used in their magic.

fifty thousand pieces of silver. Probably a reference to the Attic drachma. Divergent opinions concerning ancient-to-modern exchange rates and comparative standards of living make it difficult to estimate equivalent values in today’s currencies, but Luke obviously preserves this figure to illustrate the depth of the conversion experienced by many who had practiced the dark arts but who now, freed through Christ, gladly destroy their extremely valuable occult libraries. BACK TO ACTS 19:19

STUDY NOTE FOR ACTS 19:20 increase and prevail mightily. This summary of the Word’s growth echoes and elaborates earlier summary statements (6:7; 12:24; 13:49).

19:20 the word of the Lord continued to increase and prevail mightily. This summary of the growth of the word of the Lord echoes and elaborates earlier summary statements (6:7; 12:24; 13:49) to indicate the linear journey of the gospel (in Judea, then Samaria, and finally in the rest of the world, according to the outline of Acts 1:8). This coalesces with the repetition of the Pentecost experience earlier in the chapter (19:2–6), which also indicated that the witness of the Spirit was to travel to the three geographical areas of Jerusalem–Judea, Samaria, and the “end of the earth.” Recall that this is an allusion to Ex. 1:7, 12, 20, “multiplied and grew strong” (on which see 6:7 and which occurs also in 12:24). Hence, throughout Acts a new exodus is happening to new Israel through belief in Jesus, the Lord of the new exodus. Recall also that “the word of God” is an allusion to God’s Word prophesied to accomplish restoration in Isaiah (especially Is. 2:3, and its developments in Is. 45:22–24 and 55:10, 11). Here that prophecy of restoration is viewed as continuing to be fulfilled through belief in Jesus. BACK TO ACTS 19:20

STUDY NOTE FOR ACTS 19:22 Timothy and Erastus. Presumably, Paul sends these helpers to Macedonia to motivate and organize the Gentile churches’ offering for needy believers in Jerusalem and Judea, as he sent Titus and another trusted brother to Corinth in Achaia for this purpose (2 Cor. 8:1–6, 16–24). BACK TO ACTS 19:22

STUDY NOTE FOR ACTS 19:23 the Way. See note on 9:2. BACK TO ACTS 19:23

STUDY NOTE FOR ACTS 19:24 Demetrius, a silversmith. An important guild of silversmiths developed at Ephesus on account of the large numbers of religious pilgrims. The pilgrims came to worship the goddess Diana (Artemis in Greek) who was portrayed by a famous statue at Ephesus as a fertility goddess. Her “image” that had fallen “from the sky” (v. 35) was probably a meteorite that the people had begun to worship. The temple of Artemis was one of the Seven Wonders of the Ancient World. Not only was it the destination of religious pilgrimage, but it was a banking depository as well. Making silver shrines and images of the goddess was a trade important to the city’s economic well-being. BACK TO ACTS 19:24

STUDY NOTE FOR ACTS 19:27 temple of the great goddess Artemis. The archaic Ionic temple of Artemis measured 220 feet (67 m) by 425 feet (136 m), with 127 marble columns each 62 feet (19 m) high. The lowest drums of the thirty-six western columns were carved with reliefs. The statue of the goddess was displayed in an inner room of the temple. Demetrius and other silversmiths are alarmed by Paul’s persuasive words against idolatry not only because it threatens “this trade of ours” but also because it challenges the reputation of the goddess, her world-famous temple, and the city of Ephesus. BACK TO ACTS 19:27

STUDY NOTE FOR ACTS 19:32 assembly. The Greek word ekklēsia is used here and in vv. 39 and 41 to denote a secular civic assembly of people, where legal decisions are made concerning the management of the city (5:11 note). BACK TO ACTS 19:32

STUDY NOTE FOR ACTS 19:37 neither sacrilegious nor blasphemers of our goddess. According to the first-century Jewish historian Josephus, these were common charges of Gentiles against Jews and Jewish Christians. If “sacrilegious” is construed literally as “temple robbers,” the town clerk is correct to claim that Paul and his team cannot be charged with this crime. On the other hand, in view of Paul’s remarks about idols in Athens (17:24, 25, 29), he may well have said things about Artemis and her glorious temple that her devotees would consider blasphemous. Luke records the official’s placating words without endorsing their accuracy, showing that the gospel’s opponents, not its advocates, have been responsible for the civil disruptions, the violations of Roman law and order, that have accompanied the gospel’s dissemination (cf. 16:19–24, 36–39; 18:12–17). BACK TO ACTS 19:37

STUDY NOTES FOR ACTS 20

STUDY NOTE FOR ACTS 20:1 departed for Macedonia. Paul goes up the coast of Asia Minor from Ephesus, either by road or by ship, probably as far as Troas and then by ship to Macedonia (cf. 16:8–10) and Philippi (cf. 16:11–40), visiting groups of believers on the way. While in Macedonia, Paul may extend his ministry as far as Illyricum (modern Albania; Rom. 15:19). His decision to visit the churches of Macedonia first, before moving south to those in Achaia, is a change of intentions that he previously communicated to the church at Corinth. Some in Corinth will accuse him of vacillation, a charge that he answers forthrightly in terms of his pastoral sensitivity to the Corinthians’ spiritual need (2 Cor. 1:15–24; 2:12, 13; 7:5–9). BACK TO ACTS 20:1

STUDY NOTE FOR ACTS 20:2 came to Greece. Paul arrives at Corinth, where he spends the winter of A.D. 56–57. During this time he writes his epistle to the Romans, announcing his plan to deliver an offering from Gentile churches to believers in Judea before setting off for Rome, a journey which he has long desired to make (Rom. 1:11–15; 15:23, 24, 26). BACK TO ACTS 20:2

STUDY NOTE FOR ACTS 20:4 Paul’s traveling companions are listed by name. They may be official church representatives appointed to travel with Paul to deliver money collected for relief of the Jerusalem church (1 Cor. 16:1–4; 2 Cor. 9:1–5). Sopater may be the “Sosipater” mentioned in Rom. 16:21. Aristarchus faithfully accompanied Paul during the third missionary journey (19:29), and he later accompanies the apostle to Rome (27:2) where he shares Paul’s imprisonment (Col. 4:10). Secundus is not mentioned elsewhere in the NT. Gaius is from Derbe in Lycaonia (central Asia Minor), a different man from the Macedonian Gaius mentioned in 19:29. On Timothy, see 16:1–3 and Introduction to 1 Timothy: Date and Occasion. Tychicus is later Paul’s representative to various churches during the apostle’s imprisonments (Eph. 6:21; Col. 4:7–9; 2 Tim. 4:12). Trophimus accompanies Paul to Jerusalem, where his presence in the city (though not in a forbidden section of the temple, as opponents allege) leads to Paul’s arrest (21:29). He apparently later accompanies Paul after the apostle’s release from his first Roman imprisonment (2 Tim. 4:20). BACK TO ACTS 20:4

STUDY NOTE FOR ACTS 20:5 waiting for us. Luke again uses the first person plural pronoun, indicating that he traveled with Paul to Jerusalem. BACK TO ACTS 20:5

STUDY NOTE FOR ACTS 20:7 first day of the week. Sunday, which was sanctified by Jesus’ resurrection and first appearances to His followers (John 20:19, 26) and apparently became the regular day for the churches’ assemblies for worship (1 Cor. 16:2).

to break bread. Since they are gathered together for worship on the first day of the week, the Lord’s Day (Rev. 1:10), this celebration includes communion (2:42)—which on this occasion is observed well after midnight (20:11)—and is not just a fellowship meal (2:46).

Paul talked. This is a Sunday evening preaching-teaching service that also includes, as a central element, the breaking of bread in remembrance of Jesus’ sacrificial death. BACK TO ACTS 20:7

STUDY NOTE FOR ACTS 20:8–12 Luke records that Eutychus was “taken up dead,” the likely result of such a fall. Paul’s restoration of the young man to life is one of two such raisings of the dead by apostles recorded in Acts (9:40; cf. Luke 7:11–17; 8:49–56; John 11:1–44). BACK TO ACTS 20:8

STUDY NOTE FOR ACTS 20:13 set sail for Assos. Paul goes by road the twenty miles (32 km) from Troas to Assos, while Luke travels with the ship. BACK TO ACTS 20:13

STUDY NOTE FOR ACTS 20:15 the following day ... Chios ... Samos ... Miletus. They sail down the coast to Miletus, about thirty miles (48 km) south of Ephesus. BACK TO ACTS 20:15

STUDY NOTE FOR ACTS 20:17 elders. These are the ordained representatives of the Ephesian congregation, called to be overseers and shepherds of the church of God (v. 28; cf. 1 Tim. 3:1–7; Titus 1:5–9). BACK TO ACTS 20:17

STUDY NOTE FOR ACTS 20:20 teaching you in public and from house to house. Paul’s teaching during his three-year stay (v. 31) in Ephesus was extensive, including public lectures at the synagogue and the lecture hall of Tyrannus (19:8–10), as well as more private instruction in homes. BACK TO ACTS 20:20

STUDY NOTE FOR ACTS 20:21 repentance ... faith. See note on 3:19. Both Jews and Gentiles must come to God in the same way—in repentance for sin (26:20; cf. Luke 24:47) and faith in Jesus Christ. BACK TO ACTS 20:21

STUDY NOTE FOR ACTS 20:22 constrained by the Spirit. This probably refers to the direction of the Holy Spirit (19:21). Such explicit guidance by the Holy Spirit has often occurred during Paul’s ministry (16:6–10). The Spirit also reveals that suffering awaits Paul in Jerusalem (v. 23), a prediction that other Christians understand as a reason for Paul to avoid Jerusalem (21:11, 12), despite the Holy Spirit’s insistence that he must go there. BACK TO ACTS 20:22

STUDY NOTE FOR ACTS 20:25 will see my face again. Paul’s statement is based on his own judgment of the situation rather than on divine revelation. Because of continued plots against his life by the Jews (v. 3), the divine revelation that “imprisonment and afflictions” await him (v. 23), and his own intention to focus his future ministry on the western Mediterranean (Rom. 15:23–29), Paul considers it likely that he is seeing the Ephesian elders for the last time. However, it appears that Paul is later able to return to Ephesus after his release from prison in Rome (1 Tim. 1:3). BACK TO ACTS 20:25

STUDY NOTE FOR ACTS 20:26 innocent of the blood of all. As a watchman on a city wall must sound the alarm of impending attack, so God’s spokesmen are responsible to warn their hearers of divine judgment to come on those who do not repent. Paul has delivered the message entrusted to him, so he bears no blame for those who refuse it (Ezek. 3:16–21; 33:1–9). BACK TO ACTS 20:26

STUDY NOTE FOR ACTS 20:27 whole counsel of God. The revelation of God culminating in His Son, Jesus Christ. Paul, in his ministry to the Ephesians, did not suppress any truths of the gospel, “anything that was profitable” to his hearers (v. 20), but preached the full gospel to Jew and Gentile. Throughout his ministry, he always uses tact and discretion but never compromises the good news. BACK TO ACTS 20:27

STUDY NOTE FOR ACTS 20:28 with his own blood. Many ancient manuscripts have a different word order, reading “the blood of His own,” that is, of Christ. On either reading, the elders’ duty to protect God’s church is shown by the infinite price He paid to purchase it for Himself (John 10:11, 14, 15).

The phrasing is remarkable in the way it acknowledges that the blood of Christ is the blood of God. This points to the hypostatic union, the union of a complete human nature and the complete divine nature in the one person of Christ. Because of this union, the attributes of one nature—in this case blood, an attribute of His human nature—can be attributed to the one person of Christ, who as the second person of the Trinity, is very God of very God. The divine nature and human nature are united in the one person of Christ “without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved” (Definition of the Council of Chalcedon). In other words, the human nature does not take on uniquely divine attributes such as omnipresence and omniscience, and the divine nature does not take on uniquely creaturely attributes such as the possibility of change and various limitations in knowledge and power. Because the two natures are united in the one person of Christ, we may distinguish but not separate them. For example, when the Bible speaks of Christ sleeping (Mark 4:38), that is a manifestation of His humanity. The person of Christ in that case experienced tiredness according to His human nature, not His divine nature, for the divine nature has no need of sleep (Ps. 121:3, 4). BACK TO ACTS 20:28

STUDY NOTE FOR ACTS 20:30 from among your own selves. Paul’s prophetic warning in this verse was fulfilled as the Ephesian church was soon to be plagued by false teachers, some of whom apparently were leaders of the church (1 Tim. 1:3, 7, 19, 20; 6:3–5; Introduction to 2 Timothy: Special Issues). BACK TO ACTS 20:30

STUDY NOTE FOR ACTS 20:33 coveted no one’s silver. Like Israel’s prophet-judge Samuel (1 Sam. 12:3–5), Paul does not serve God’s people for the sake of material gain, nor should the elders who will shepherd the church in the future (1 Pet. 5:2; 1 Tim. 3:3). BACK TO ACTS 20:33

STUDY NOTE FOR ACTS 20:35 the words of the Lord Jesus. The saying cited by Paul is not preserved in any of the Gospels, but must have been circulated orally by the apostles. For Jesus’ expressions of the thought, see Matt. 10:8; Luke 6:30, 31; 14:12–14. BACK TO ACTS 20:35

STUDY NOTE FOR ACTS 20:37 kissed him. The ancient Christian practice of the kiss of greeting (Luke 7:45; 1 Thess. 5:26; 1 Pet. 5:14) is still practiced by Christians in some cultures today. BACK TO ACTS 20:37

STUDY NOTES FOR ACTS 21

STUDY NOTE FOR ACTS 21:1 Cos ... Rhodes ... Patara. They sail on a direct course through the islands off the coast of Asia Minor to the port of Patara. The small island of Cos was a free state in the province of Asia. Rhodes, the capital on the north end of the island of Rhodes, was famous and prosperous in the earlier Greek period. Patara, a port on the southwest coast of Asia Minor, was an important harbor for ancient ships sailing the eastern Mediterranean, thus bringing Syria, Palestine, and Egypt into contact with Asia Minor, Macedonia, and Achaia. BACK TO ACTS 21:1

STUDY NOTE FOR ACTS 21:2 Phoenicia. Syria controlled Phoenicia in the Roman period. BACK TO ACTS 21:2

STUDY NOTE FOR ACTS 21:3 Tyre. This port, famous in OT times and conquered by Alexander the Great, was about four hundred miles (644 km) southeast of Patara, a sea journey of about five days. BACK TO ACTS 21:3

STUDY NOTE FOR ACTS 21:4 through the Spirit. Paul is not disobedient to the Spirit; the Holy Spirit is compelling him to go to Jerusalem (20:22 note), while also giving prophecies that hardship awaits him there (20:23). In response to such predictions, Paul’s friends, assuming that he should avoid such suffering if possible, tried to persuade Paul “not to go on to Jerusalem” (cf. vv. 11, 12). BACK TO ACTS 21:4

STUDY NOTE FOR ACTS 21:5 they all, with wives and children. En route to Jerusalem (20:16), Paul’s team enjoys a week of fellowship with “the disciples” in Tyre, a sizable congregation of believing families that was planted through the testimony of scattered Christians after Stephen’s martyrdom (11:19). BACK TO ACTS 21:5

STUDY NOTE FOR ACTS 21:7 Ptolemais. A port twenty-five miles (40 km) south of Tyre, where the ship unloads its cargo. BACK TO ACTS 21:7

STUDY NOTE FOR ACTS 21:8 Caesarea. This seaport, built by Herod the Great, was the provincial capital of Judea and located thirty-two miles (51 km) south of Ptolemais (10:1 note). Cornelius and the troops he commanded had been stationed there (10:1), and Paul is later held there for several years in Roman custody (23:23–26:32).

Philip the evangelist ... one of the seven. One of the seven chosen to handle the food distribution (6:1–6). He has preached to the Samaritans, the Ethiopian eunuch, and the people along the Palestinian coast (ch. 8). Although originally ordained to perform mercy ministry within the church, his gospel witness to Samaria, the Ethiopian, and the coastal towns warrants the title evangelist, an office mentioned rarely in the NT (Eph. 4:11; 2 Tim. 4:5). BACK TO ACTS 21:8

STUDY NOTE FOR ACTS 21:10 prophet named Agabus. The same Agabus who fifteen years earlier prophesied the severe famine in Judea and the surrounding area (11:27, 28). BACK TO ACTS 21:10

STUDY NOTE FOR ACTS 21:11 says the Holy Spirit. In the first-century context of the apostles, Agabus, as a prophet, is led directly by the Spirit to give God’s inspired message.

the Jews in Jerusalem will bind. As events unfold, Roman troops will take Paul into protective custody to prevent his being harmed by a mob of Jews (22:22–29). Yet the result is Paul’s captivity by the Romans, initiated by his Jewish countrymen and prolonged by their leaders (24:1–9), as Paul himself sums up the situation in 28:17. Paul is thus to follow the same pattern of suffering that happened with Jesus. Agabus’s prophetic act with Paul’s belt and his abbreviated explanation accurately forecast events that will transpire when Paul reaches Jerusalem. BACK TO ACTS 21:11

STUDY NOTE FOR ACTS 21:13 for the name of the Lord Jesus. Like those who were apostles before his call, Paul considers it an honor to suffer disgrace for Jesus’ name (5:41). BACK TO ACTS 21:13

STUDY NOTE FOR ACTS 21:15 went up to Jerusalem. Pentecost, the fiftieth day after Passover, is fast approaching (they have spent at least thirty-six days traveling from Philippi to Caesarea, and they have spent several days at Caesarea), and Paul wants to be at Jerusalem for this feast (20:16). BACK TO ACTS 21:15

STUDY NOTE FOR ACTS 21:18 James. Jesus’ half-brother (Gal. 1:19) articulated the conclusion of the council of apostles and elders that secured Gentile believers’ freedom from the imposition of the entire law of Moses. He was also respected even by the Jewish community outside the church for his prayer life and his scrupulous observance of the law’s stipulations. BACK TO ACTS 21:18

STUDY NOTE FOR ACTS 21:20 zealous for the law. Thousands of Jewish Christians in Jerusalem strictly observe the Mosaic law. While many of these no doubt resent the fact that Gentile Christians are not required to observe the ceremonial law of Moses (v. 25; 15:1–31), the charge here is that Paul has been encouraging Jews to forsake the law as well (v. 21). Such a charge may have been prompted by reports that Paul himself does not follow the Jewish ceremonial law when in Gentile company. Though Paul has no objection to Jews’ following their ancestral customs and does so when ministering to Jews (16:3; 18:18; see 1 Cor. 9:20), he opposes any attempt to impose the observance of Mosaic ceremonial laws on Gentiles, or to make such observance in some way necessary for salvation (Rom. 14:1–8; Gal. 2:3; 5:2–6). Always careful to avoid giving unnecessary offense, Paul’s flexibility in such matters shows that the interests of the gospel are always foremost in his mind (1 Cor. 9:19–23). He even counsels Jewish believers in Corinth against a misguided attempt to reverse their circumcision (1 Cor. 7:18, 19). BACK TO ACTS 21:20

STUDY NOTE FOR ACTS 21:24 purify yourself ... expenses. This is the Nazirite vow (Num. 6:1–21), during which the devotee let his hair grow. When the period of the vow was over, he shaved off his hair, dedicated it to the Lord, and burned it together with the sacrifice for the fellowship offering (Num. 6:18). Paul pays the expenses for four Nazirites, goes to the priest with them for the sacrifices, and participates in the purification rites. In this way, Paul publicly demonstrates the falsehood of the rumor circulating about him in Jerusalem (18:18 note). BACK TO ACTS 21:24

STUDY NOTE FOR ACTS 21:28 brought Greeks into the temple ... defiled this holy place. Placards on the low wall separating the courtyard of the Gentiles from that of the (Israelite) women sharply warned uncircumcised males not to proceed beyond that point to enter the areas nearer to the temple building itself. Paul’s accusers, Jews from Asia, assume and allege without proof that he has brought an Ephesian Gentile colleague into a forbidden area of the temple precincts. BACK TO ACTS 21:28

STUDY NOTE FOR ACTS 21:37 Do you know Greek. The tribune is surprised to hear Paul speak Greek; he has thought him to be an insurrectionist Jew from Egypt who three years before had appeared there claiming to be a prophet. BACK TO ACTS 21:37

STUDY NOTE FOR ACTS 21:38 Assassins. Lit. “dagger men,” militant Jewish nationalists. BACK TO ACTS 21:38

STUDY NOTE FOR ACTS 21:40 on the steps. Probably the stairs leading from the temple area to the Antonia Fortress (rebuilt by Herod the Great and named after Mark Antony) on the north edge of the temple platform.

Hebrew language. Perhaps Aramaic, as commonly spoken by Jews in Palestine, although the priests and Levites would also have known Hebrew, and some archaeological evidence suggests that Hebrew was still in everyday use by some Palestinian Jews. In the setting of the temple and in answer to accusations of disloyalty toward Judaism, a well-trained Pharisee may well have addressed the crowd in Hebrew (22:2). Greek was the common language of the Roman and Mediterranean world. BACK TO ACTS 21:40

STUDY NOTES FOR ACTS 22

STUDY NOTE FOR ACTS 22:3 Tarsus. An important city, located in Cilicia on the eastern Mediterranean coast north of Cyprus. It was a noted intellectual center.

22:3 educated at the feet of Gamaliel. Gamaliel was a respected scholar (5:33–39) and leader of the school of Hillel, one of the two influential rabbinical movements in first-century Judaism. BACK TO ACTS 22:3

STUDY NOTE FOR ACTS 22:4 this Way. This frequent identification of the Christian movement (19:9, 23; 24:14, 22; see 18:26) may have been derived from Jesus’ self-description (John 14:6) or from an OT metaphor (Gen. 18:19; Deut. 8:6; Ps. 18:21). However, most likely it was a name that had its source in Is. 40:3 (“In the wilderness prepare the way of the LORD”), part of a restoration and second exodus prophecy about Israel’s deliverance, so that the very name of the Christian movement was understood to express the idea that Christians were the fulfillment of the prophecies of Israel’s restoration (see the Introduction: Acts in the Larger Story of the Bible). BACK TO ACTS 22:4

STUDY NOTE FOR ACTS 22:6–12 The second account of Christ’s appearance on the road to Damascus, now from Paul’s own mouth, reinforces the details of the earlier narrative (9:1–9), affirming that Paul’s companions perceived extraordinary phenomena of sound (9:7) and light (22:9) but did not understand the divine speaker’s words (22:9) or perceive His form (9:7). The revelation was not merely subjective, but its content was conveyed to Paul alone. BACK TO ACTS 22:6

STUDY NOTE FOR ACTS 22:12 Ananias. An appropriate person to meet Saul, who was a zealous Pharisee, “a Hebrew of Hebrews” (Phil. 3:5, 6). Being known to Ananias would recommend Paul to other Jews in the city who would otherwise be suspicious of him (9:10–19). BACK TO ACTS 22:12

STUDY NOTE FOR ACTS 22:14 the Righteous One. Saul heard Stephen apply this title of the Suffering Servant to Jesus (7:52; Is. 53:11) in the moments before Stephen’s martyrdom. BACK TO ACTS 22:14

STUDY NOTE FOR ACTS 22:15 you will be a witness. As the original Eleven and Judas’s replacement were witnesses who had seen the Lord and could testify that He had risen from the dead (1:8, 21, 22), so Saul too, though “one untimely born” (1 Cor. 15:8) would henceforth testify as an apostle that he had seen the risen Jesus (1 Cor. 9:1). BACK TO ACTS 22:15

STUDY NOTE FOR ACTS 22:16 be baptized. Baptism in the NT is an outward sign of an inward cleansing. As such, it parallels circumcision in the OT (Deut. 10:16; 30:6; Ezek. 44:7). BACK TO ACTS 22:16

STUDY NOTE FOR ACTS 22:21 far away to the Gentiles. Echoing Is. 57:19 (Eph. 2:17), Paul’s vision in the very temple that he is now charged with defiling revealed that his own people would reject his message but the Gentiles would welcome it, as Paul has seen in his travels (13:45–49). BACK TO ACTS 22:21

STUDY NOTE FOR ACTS 22:24 flogging. The Roman scourge was a whip of leather thongs loaded with bits of metal or bone; it could maim for life or kill. Jesus was scourged with such a whip (John 19:1). Thus far, Paul has been beaten (Acts 16:22, 23; 2 Cor. 11:24, 25) but has never endured this severe punishment, which would not be inflicted on a Roman citizen without legal due process. BACK TO ACTS 22:24

STUDY NOTE FOR ACTS 22:25 stretched him. The soldiers either stretch Paul’s arms around a pole to expose his back or tie his hands and hoist him from the ground to administer the whipping. BACK TO ACTS 22:25

STUDY NOTE FOR ACTS 22:26 Roman citizen. Paul appeals again to his Roman citizenship, knowing that he is going to be punished without trial (16:37). Roman citizenship was highly prized, usually given only to those of high position or those who had performed some valuable service to the state. It was then passed on to one’s family, as in Paul’s case, since he is “a citizen by birth” (v. 28). BACK TO ACTS 22:26

STUDY NOTES FOR ACTS 23

STUDY NOTE FOR ACTS 23:2 high priest Ananias. Son of Nebedaeus, a brutal and violent man who ruled as high priest from A.D. 48–59. This is not the earlier Annas of John 18:13. Ananias was assassinated early in the war with Rome (A.D. 66–70). BACK TO ACTS 23:2

STUDY NOTE FOR ACTS 23:3 you whitewashed wall. Tombs were often whitewashed to make them more visible (Matt. 23:27, 28), so Paul’s metaphor may mean that Ananias’s splendid outward appearance only conceals the decay of death within. He may also be alluding to the imagery of Ezek. 13:8–16, in which whitewash on a wall enhances its appearance but does not add to its strength. Paul aptly characterizes a corrupt ruler whose abuse of authority demeans his priestly office.

contrary to the law. According to Jewish law, Paul must be tried and found guilty before being punished. BACK TO ACTS 23:3

STUDY NOTE FOR ACTS 23:5 I did not know ... for it is written. Paul’s response to the bystanders’ rebuke implies that, however deserving Ananias is of divine retribution, respect for the high priest’s office would have restrained the apostle’s retort, had he recognized that the council member who ordered that Paul be assaulted was, in fact, the high priest. God’s law (Ex. 22:28) obligates Paul to respect the people’s leader even when a ruler is not behaving respectably, just as David honored Saul, the Lord’s anointed, although the king sought to kill David (1 Sam. 24:3–15). BACK TO ACTS 23:5

STUDY NOTE FOR ACTS 23:6 Sadducees ... Pharisees. These two groups emerged during the historical period between the events described in the OT and the events recorded in the NT. They had different political and religious views. Paul seizes the opportunity to emphasize their religious differences by identifying himself as a Pharisee and a believer in the resurrection of the dead, against the Sadducees, who denied a future bodily resurrection and the existence of angels and spirits (v. 8; cf. 4:1, 2; Matt. 22:23–32). BACK TO ACTS 23:6

STUDY NOTE FOR ACTS 23:9 scribes of the Pharisees’ party. These are teachers, expert interpreters of Jewish law. Paul’s appeal to a tenet that sets their party apart from the Sadducees inclines them to come to his defense. BACK TO ACTS 23:9

STUDY NOTE FOR ACTS 23:11 you must testify also in Rome. This encouragement given by special revelation from the Lord assures Paul of his survival to bring the gospel to the imperial capital, as Christ granted him a similarly encouraging vision in Corinth (18:9, 10). A host of obstacles—assassination conspiracies, legal delays, storm, shipwreck, and snakebite—will arise to threaten this promise, but none can prevent its fulfillment (27:23–26) BACK TO ACTS 23:11

STUDY NOTE FOR ACTS 23:16 the son of Paul’s sister. Evidently some members of Paul’s family are in Jerusalem.

told Paul. Prisoners received their necessary supplies from relatives and friends who regularly visited them. BACK TO ACTS 23:16

STUDY NOTE FOR ACTS 23:23, 24 Heavily equipped infantry and cavalry delivers Paul safely to Felix, the procurator of the imperial province of Judea. The official provincial headquarters is at Caesarea. BACK TO ACTS 23:23, 24

STUDY NOTE FOR ACTS 23:26 governor Felix. Felix was a former slave, and as a freedman had ascended to an influential position in the Roman government. In A.D. 52, the Emperor Claudius sent him as governor to Caesarea. Felix was addressed as “most excellent Felix” (24:2) during his eight-year administration. The Roman historian Tacitus said that Felix “occupied the office of a king while having the mind of a slave, saturated with cruelty and lust.” BACK TO ACTS 23:26

STUDY NOTE FOR ACTS 23:27 having learned that he was a Roman citizen. The tribune prudently omits the detail that he had ordered Paul’s flogging before he learned of his Roman citizenship. BACK TO ACTS 23:27

STUDY NOTE FOR ACTS 23:31 Antipatris. A town built by Herod the Great in honor of his father, Antipater, about thirty miles (48 km) northwest of Jerusalem. The distance covered overnight puts the party beyond the reach of the would-be assassins, so the two hundred spearmen on foot return to Jerusalem while the seventy mounted on horses press on more quickly, conducting Paul to the governor’s palace in the provincial capital, Caesarea Maritima. BACK TO ACTS 23:31

STUDY NOTE FOR ACTS 23:35 Herod’s praetorium. The official residence built by Herod the Great. It became a Roman praetorium or official residence and included prisoners’ cells (John 18:28; Phil. 1:13). BACK TO ACTS 23:35

STUDY NOTES FOR ACTS 24

STUDY NOTE FOR ACTS 24:1 Tertullus. As an orator, Tertullus is a kind of lawyer, possibly a Jew (he refers to Jewish law as “our” law; v. 6 text note). BACK TO ACTS 24:1

STUDY NOTE FOR ACTS 24:2 through you we enjoy much peace. Tertullus’s flattery to curry the governor’s favor is contradicted by records that show that Felix’s tenure as governor was marred by brutal repression and violent acts against the populace of the province, both Jews and Samaritans. BACK TO ACTS 24:2

STUDY NOTE FOR ACTS 24:5–7 Tertullus charges that Paul is a chronic troublemaker, the leader of a disreputable religious sect, and a person who has threatened to profane the temple (see 21:27–29). Paul replies to these accusations in his defense before Felix (vv. 10–21).

24:5 the Nazarenes. Christians at this time were identified as followers of Jesus of Nazareth. “Nazareth” may have been a term of contempt (John 1:46). BACK TO ACTS 24:5

STUDY NOTE FOR ACTS 24:14 I worship ... God. Paul assures Felix that as a Jew he follows a religion protected by Rome. As a follower of “the Way,” Paul worships the “God of our fathers”; believes the faith revealed in Israel’s Scriptures, the Law and the Prophets; and even shares his accusers’ hope in the resurrection of the dead (Ps. 16:9, 10; Dan. 12:1, 2; Acts 13:34–37; 1 Thess. 4:13–18; 2 Thess. 1:8). BACK TO ACTS 24:14

STUDY NOTE FOR ACTS 24:18, 19 some Jews from Asia. Conveniently absent are those who incited the mob in the temple by alleging (without ground) that Paul had brought an uncircumcised Ephesian believer into a forbidden courtyard of the temple (21:27–29). So, there are no witnesses present to testify to the original occasion that brought Paul into Roman custody. BACK TO ACTS 24:18, 19

STUDY NOTE FOR ACTS 24:21 the resurrection of the dead. Before the Sanhedrin, Paul’s only controversial statement has nothing to do with Roman political interests, but concerns an issue internal to Judaism, a longstanding doctrinal disagreement between two established parties, the Sadducees and the Pharisees (23:6–10). BACK TO ACTS 24:21

STUDY NOTE FOR ACTS 24:22 a rather accurate knowledge of the Way. Felix knows enough to realize that the charges against Paul and the Christian movement are baseless, and even sends for Paul subsequently and repeatedly to learn more about faith in Jesus the Messiah (vv. 24, 26). His guilty conscience is struck with fear when Paul speaks of the coming judgment (v. 25); but he lacks the integrity to resist the hope of a bribe from Paul (v. 26) and the pressure of the Jewish leadership (v. 27). BACK TO ACTS 24:22

STUDY NOTE FOR ACTS 24:23 he should be kept ... liberty. As a Roman citizen whose case is still pending, Paul is given some freedom (28:16). BACK TO ACTS 24:23

STUDY NOTE FOR ACTS 24:24 Drusilla. Daughter of Herod Agrippa I (12:1–23) and sister of Herod Agrippa II (25:13; 26:3 note) and Bernice (25:13 note). Drusilla left Azizus, king of Emesa in Syria, to marry Felix. She probably died along with her son Agrippa in the eruption of Mount Vesuvius at Pompeii, A.D. 79. BACK TO ACTS 24:24

STUDY NOTE FOR ACTS 24:27 Porcius Festus. Festus is from a noble family in Rome. Though Felix was greedy and evil, Festus is wise and honorable. BACK TO ACTS 24:27

STUDY NOTES FOR ACTS 25

STUDY NOTE FOR ACTS 25:3 planning an ambush. Since Felix has kept Paul in custody in Caesarea for two years (24:27), presumably the assassins who earlier vowed to fast until they killed Paul (23:14) have violated their vow. Yet the plot to ambush and slay the apostle still simmers among the leadership of the Sanhedrin. BACK TO ACTS 25:3

STUDY NOTE FOR ACTS 25:4 Festus must protect Paul while he was in Roman custody. Probably having reviewed the letter from the tribune Claudius Lysias (23:26–30) that explains Paul’s relocation to custody in the provincial capital, Caesarea, Festus refuses the request of the Jews, saving Paul from their plot. BACK TO ACTS 25:4

STUDY NOTE FOR ACTS 25:9 wishing to do the Jews a favor. Although generally more just and judicious than his predecessors, Festus’s political pragmatism replicates the craven expedience of Felix (24:27) and Pontius Pilate (Luke 23:4, 5, 13–24). BACK TO ACTS 25:9

STUDY NOTE FOR ACTS 25:11 I appeal to Caesar. Fearing that Festus is going to grant the Jews their request, Paul exercises his right as a Roman citizen to be tried before Caesar (Nero) in Rome. At this time, Nero has not yet shown his hostility to Christianity. Paul could hope to be acquitted by Nero, particularly since his opponents have presented to the provincial governors no evidence whatsoever that he has violated imperial law (25:18, 19, 25–27; see 26:31, 32). BACK TO ACTS 25:11

STUDY NOTE FOR ACTS 25:13 Agrippa the king. This is Herod Agrippa II, son of Agrippa I (who martyred James the son of Zebedee and would have done the same to Peter if he could have; 12:1–19) and great-grandson of Herod the Great (26:3 note). Agrippa II was favored by Nero with an expansion of his domain in northern Palestine, so his expert opinion on Paul’s case will carry weight with the Emperor.

Bernice. The oldest daughter of Herod Agrippa I, Bernice was twice widowed before entering into what was alleged to be an incestuous relationship with her brother, Herod Agrippa II. Despite the scandal of this relationship, she was frequently presented as Herod’s queen on official occasions (e.g., vv. 13, 23). BACK TO ACTS 25:13

STUDY NOTE FOR ACTS 25:19 certain points of dispute ... about their own religion. Like Gallio in Corinth, Festus concludes that the controversy between Paul and his opponents concerns matters internal to Judaism and involve no violation of Roman law (18:12–17). Unlike Gallio, who could dismiss the Jewish minority in Achaia without political fallout, Festus does not risk angering the community leaders in Judaea by daring to release Paul from custody. BACK TO ACTS 25:19

STUDY NOTE FOR ACTS 25:26 I have nothing definite to write. To refer a Roman citizen’s case to the emperor, rather than resolving it locally, entails some political jeopardy for a provincial governor, particularly if he cannot articulate alleged crimes against the empire that warrant further legal process rather than the prisoner’s exoneration and release. BACK TO ACTS 25:26

STUDY NOTES FOR ACTS 26

STUDY NOTE FOR ACTS 26:3 familiar with all the customs and controversies of the Jews. As the great-grandson of Herod the Great and son of Herod Agrippa I, who had persecuted the church (12:1–23), Herod Agrippa II (A.D. 27–c. 100) has an intimate knowledge of Jewish matters. Although influential in Jewish religious affairs because he had political authority to appoint the high priest, Agrippa II was unpopular with the Jews because of his incestuous relationship with his sister Bernice (25:13 note). BACK TO ACTS 26:3

STUDY NOTE FOR ACTS 26:5 strictest party ... I have lived as a Pharisee. Knowing the background of Agrippa, Paul stresses his dependence on the God of his fathers (cf. 24:14) and his link to the Pharisees (Phil. 3:5, 6) in order to show that he continues to identify himself as a Jew. BACK TO ACTS 26:5

STUDY NOTE FOR ACTS 26:8 God raises the dead. Paul argues that God has promised the resurrection of the body. Although this is the belief of Jews in general and the Pharisees in particular, it is being used as the basis of charges against him. BACK TO ACTS 26:8

STUDY NOTE FOR ACTS 26:12–14 Paul’s experience on the road to Damascus (9:1–19) is so important to him that he recounts it twice, once before the Jewish crowd in the temple courtyard (22:6–16), and again before a Roman governor and a minor monarch whose family has ruled the Jewish people on Rome’s behalf for several generations. BACK TO ACTS 26:12

STUDY NOTE FOR ACTS 26:17 delivering you from your people and from the Gentiles. The record of Acts has borne witness to Christ’s rescue of Paul from death at the hands of his Jewish kinsmen (9:29, 30; 13:50; 17:5–9; 18:12–17; 21:27–36; 23:12–35; 25:1–12) and of the Gentiles (14:19, 20; 16:19–39; 19:23–41), to whom he was commissioned (22:21; cf. Rom. 11:13). BACK TO ACTS 26:17

STUDY NOTE FOR ACTS 26:20 repent and turn to God. See 2:38; 3:19 and note; 17:30, 31; 20:21; theological note “Repentance.” BACK TO ACTS 26:20

STUDY NOTE FOR ACTS 26:23 Christ must suffer ... rise from the dead. First-century Jews had difficulty accepting the idea that the Messiah would suffer and die, as did Jesus’ disciples during His earthly ministry (Matt. 16:21–23; 17:22, 23). Jesus and His apostles taught this doctrine from the Scriptures (17:2, 3; Luke 24:27; 1 Cor. 15:3, 4), yet unbelieving Jews rejected it, arrested Paul, and sought to kill him. BACK TO ACTS 26:23

STUDY NOTE FOR ACTS 26:27 do you believe the prophets. Agrippa faces a dilemma: if he says no, he will anger the Jews; if he says yes, he will lose face because Paul will urge him to acknowledge Jesus as the Messiah, in response to the testimony of the prophetic Scriptures. BACK TO ACTS 26:27

STUDY NOTE FOR ACTS 26:28 would you persuade me to be a Christian. The king uses a delaying tactic, arguing that a brief speech is insufficient time to become a Christian. In the first century, “Christian” (cf. 11:26) was probably a term of contempt (1 Pet. 4:16). BACK TO ACTS 26:28

STUDY NOTE FOR ACTS 26:31 nothing to deserve death or imprisonment. The consensus reached by Festus and Agrippa is that Paul is not guilty of any grave violation of Roman law, a conclusion reached earlier by other imperial officials (16:39; 18:14, 15; 25:18–20, 25). Agrippa, who understands Jewish issues well (26:3), concludes that Paul could be released if he had not invoked his right as a Roman citizen to appeal his case to the emperor. Festus still has no statement of charges to send with the prisoner to the imperial court. BACK TO ACTS 26:31

STUDY NOTES FOR ACTS 27

STUDY NOTE FOR ACTS 27:1 the Augustan Cohort. Six hundred Syrian soldiers under the governor’s direct command. BACK TO ACTS 27:1

STUDY NOTE FOR ACTS 27:2 Adramyttium. On the coast between Troas and Pergamum.

we put to sea. This chapter is filled with nautical terms and directions, confirming that the author was an eyewitness, as his use of the first-person-plural pronoun to refer to Paul’s party implies.

we ... Aristarchus. Paul has at least two companions with him: Luke as his physician (Col. 4:14) and Aristarchus (19:29; 20:4; Col. 4:10; Philem. 24) from Thessalonica, probably his attendant. His prison epistles mention others who were with him in Rome at some point, as he awaited the emperor’s decision on his appeal (Phil. 2:19; 30; Col. 4:7–14; Philem. 23, 24). BACK TO ACTS 27:2

STUDY NOTE FOR ACTS 27:3 put in at Sidon. An eastern Mediterranean port, today in Lebanon. Paul and Barnabas encouraged Christians in this region as they traveled to the council of apostles and elders at Jerusalem (15:3), so it is natural that Paul has friends in this city.

Julius treated Paul kindly. The centurion’s respect for his prisoner will lead to the sparing of many lives in the storm at sea to come (vv. 31, 32, 42, 43). BACK TO ACTS 27:3

STUDY NOTE FOR ACTS 27:4 under the lee of Cyprus. That is, close under the eastern point of the island in order to be protected from the westerly winds of the summer and fall. BACK TO ACTS 27:4

STUDY NOTE FOR ACTS 27:5 coast of Cilicia and Pamphylia. The ship goes up the Syrian coast, past Antioch of Syria and then west to Myra. In Paul’s day, Myra is an important port of call for grain ships sailing between Alexandria and Rome. BACK TO ACTS 27:5

STUDY NOTE FOR ACTS 27:8 Fair Havens. A port town with a small harbor on the southern coast of Crete, exposed to fierce winds from the Mediterranean during the stormy winter months. BACK TO ACTS 27:8

STUDY NOTE FOR ACTS 27:9 the Fast. The Day of Atonement, Israel’s only annual observance that required fasting, occurred in the autumn (late September to mid-October), when weather on the Mediterranean became unpredictable and sea travel precarious. BACK TO ACTS 27:9

STUDY NOTE FOR ACTS 27:10 I perceive. Paul’s advice is based on experience at sea (2 Cor. 11:25, 26), not divine revelation. The complete disaster that he anticipates will not be completely fulfilled, for by God’s grace there will be no loss of life (vv. 24–26, 44). BACK TO ACTS 27:10

STUDY NOTE FOR ACTS 27:11, 12 The captain and the owner want to reach the larger and safer harbor of Phoenix about forty miles (64 km) to the west, but in going west past Cape Matala, the ship will be exposed to winds from the northwest. BACK TO ACTS 27:11, 12

STUDY NOTE FOR ACTS 27:16 a small island called Cauda. Now called Gozzo, this island lies about twenty miles (32 km) southwest of Crete’s western coast. BACK TO ACTS 27:16

STUDY NOTE FOR ACTS 27:17 used supports. Because of the danger of violent storms on the Mediterranean, ancient vessels carried ropes that would be tied around the hull sideways in order to strengthen it in an emergency.

lowered the gear. Fearing that they might be driven all the way to the Syrtis (a region of sands near modern-day Libya and Tunisia), the sailors lower the sail. The description in Greek could also mean that they lowered a sea anchor to slow the ship down. BACK TO ACTS 27:17

STUDY NOTE FOR ACTS 27:23 the God to whom I belong. Christians are God’s property both by creation (Ps. 100:3) and by redemption (1 Cor. 6:19, 20). BACK TO ACTS 27:23

STUDY NOTE FOR ACTS 27:24 Do not be afraid, Paul. As in earlier crises, the Lord speaks special reassurance to quiet Paul’s fears (18:9, 10; 23:11).

granted you all ... with you. In His kindness, God will save everyone on the ship from drowning. BACK TO ACTS 27:24

STUDY NOTE FOR ACTS 27:26 some island. The island of Malta (28:1), south of Sicily. BACK TO ACTS 27:26

STUDY NOTE FOR ACTS 27:31 Unless these men stay. God’s assurance that no lives will be lost (vv. 24, 34) is certain, yet the means necessary to that end are that the sailors and their nautical expertise remain on the ship until it ran aground. BACK TO ACTS 27:31

Paul’s Voyage to Rome

STUDY NOTE FOR ACTS 27:33 take some food. Terror and seasickness extinguished appetites as the storm raged for two weeks (v. 21), but Paul knows that food will supply strength to swim, another means to the fulfillment of God’s promise to save everyone on board. BACK TO ACTS 27:33

STUDY NOTE FOR ACTS 27:34 not a hair is to perish from ... any. God is in control of the minute details of life (Luke 21:18). God’s sure promise (vv. 22–24) has corrected Paul’s earlier expectation that there would be loss of life (v. 10). BACK TO ACTS 27:34

STUDY NOTE FOR ACTS 27:37 276 persons in the ship. This number of passengers on an ancient seagoing vessel is not unusual. Some ships of the period could carry considerably more. BACK TO ACTS 27:37

STUDY NOTE FOR ACTS 27:41 But striking a reef. See text note. This is the narrow channel in St. Paul’s Bay between Malta and the island of Salmonetta, where the currents create sandbars. This sort of nautical detail indicates that Luke was an eyewitness of the event. BACK TO ACTS 27:41

STUDY NOTE FOR ACTS 27:42 kill the prisoners. Soldiers who allowed prisoners to escape could expect humiliation at best and execution at worst (12:19; 16:27). BACK TO ACTS 27:42

STUDY NOTE FOR ACTS 27:43 wishing to save Paul. The centurion Julius’s admiration for Paul (v. 3) lies behind his order that his troops spare all prisoners—another means to the fulfillment of God’s promise (27:24). BACK TO ACTS 27:43

STUDY NOTES FOR ACTS 28

STUDY NOTE FOR ACTS 28:1 Malta. Ancient Melita (the name means “a place of refuge”) was settled by Phoenicians who came there about 1000 B.C. Malta measures eight miles (13 km) by eighteen miles (29 km) and is sixty miles (97 km) south of Sicily and 180 miles (290 km) northeast of Cyrene, North Africa. BACK TO ACTS 28:1

STUDY NOTE FOR ACTS 28:2 native people. The Greek word is “barbarians” (Rom. 1:14; Col. 3:11), a term of disparagement used by urbane Greeks to demean “rustics” who clung to their own languages (in Malta, Phoenician) rather than becoming fluent in Greek, the empire’s lingua franca. BACK TO ACTS 28:2

STUDY NOTE FOR ACTS 28:3–5 Being cold-blooded, snakes can become stiff and motionless in cold weather, and Paul must have picked up the serpent along with the brush. Some have suggested that the snake is nonpoisonous, but the Greek word translated “creature” in v. 4 is one applied to dangerous animals and poisonous snakes, and there is little reason to doubt the islanders’ identification of the snake as poisonous. BACK TO ACTS 28:3

STUDY NOTE FOR ACTS 28:4 Justice. The Maltese concluded that, although the Roman prisoner Paul has escaped the shipwreck, the goddess Dike (justice) is using the venomous viper to inflict the punishment that a criminal deserves. BACK TO ACTS 28:4

STUDY NOTE FOR ACTS 28:6 they changed their minds. There is irony in the islanders’ reappraisal of Paul’s character—from murderer destined for death to that of a god. This recalls the events in Lystra, where first the people hailed Paul and Barnabas as gods, and then nearly stoned Paul to death (14:11–20). BACK TO ACTS 28:6

STUDY NOTE FOR ACTS 28:7 chief man ... Publius. Octavius Augustus installed a Roman governor on Malta. In inscriptions, his office is “the chief man over all the municipality of Malta.” This fits Luke’s description of Publius as “the chief man of the island.” Publius shows the visitors hospitality at his island estate. BACK TO ACTS 28:7

STUDY NOTE FOR ACTS 28:8 sick with fever and dysentery. The Greek words suggest repeated feverish attacks. The ailment has been diagnosed in modern times as Malta fever, caused by the milk of Maltese goats. BACK TO ACTS 28:8

STUDY NOTE FOR ACTS 28:10 honored us greatly ... put on board whatever we needed. Though despised by Greeks and Romans as barbarians, the residents of Malta are distinguished by their hospitality and generosity. BACK TO ACTS 28:10

STUDY NOTE FOR ACTS 28:11 a ship of Alexandria. No doubt it carries Egyptian wheat to Rome, the imperial capital.

the twin gods. Castor and Pollux, twin sons of Zeus in Greek mythology, were considered the patron deities of seafarers. BACK TO ACTS 28:11

STUDY NOTE FOR ACTS 28:12 Syracuse. On the eastern coast of the island of Sicily, just south of Italy. BACK TO ACTS 28:12

STUDY NOTE FOR ACTS 28:14 for seven days. As at Sidon when their voyage began (27:3), the centurion again honors Paul by allowing him to enjoy the fellowship of Italian Christians for an entire week before conducting him to Rome. BACK TO ACTS 28:14

STUDY NOTE FOR ACTS 28:15 Paul thanked God and took courage. When he wrote to the believers in Rome several years earlier, he anticipated his and their mutual encouragement through each other’s faith (Rom. 1:11, 12). That anticipation is now fulfilled. BACK TO ACTS 28:15

STUDY NOTE FOR ACTS 28:16 stay by himself ... guarded. Under house arrest, Paul lives in his own rented home (v. 30). There he can entertain his friends and minister to groups such as the Roman Jews. He also seizes opportunities to speak of Christ to his guards (Phil. 1:13). BACK TO ACTS 28:16

STUDY NOTE FOR ACTS 28:19 no charge ... against my nation. When he invoked his right as a Roman citizen to appeal to the emperor, Paul had no desire to direct Caesar’s unfavorable attention to the Jewish people. BACK TO ACTS 28:19

STUDY NOTE FOR ACTS 28:21 no letters ... none ... has reported ... any evil against you. Apparently the Sanhedrin in Jerusalem, realizing that its accusations against Paul will not stand up in Roman law (25:25; 26:31, 32), have not sent a delegation to the imperial court, nor even communicated with the Jewish community in Rome. BACK TO ACTS 28:21

STUDY NOTE FOR ACTS 28:25–27. Paul’s ministry in the synagogue of Antioch in Pisidia concluded with a citation from Isaiah (13:47, citing Is. 49:6) and an announcement that the gospel that had been rejected by unbelieving Jews would be proclaimed to the Gentiles. Likewise, Acts concludes the account of Paul’s ministry in Rome with a quotation from Isaiah concerning Israel’s dull hearts, deaf ears and blind eyes (Is. 6:9, 10), and the declaration that God is sending his salvation to Gentiles, who will heed His word. These Jews continue to fulfill the prophecy of Israel’s hardening that began even in Isaiah’s own time and continued up until the time of Christ (e.g., see Matt. 13:14’s “fulfilled” that introduces the same Is. 6:9, 10 text) and even up until Paul’s own day. BACK TO ACTS 28:25

STUDY NOTE FOR ACTS 28:30, 31 From A.D. 60 to 62, Paul was under house arrest preaching and teaching to anyone who wanted to hear. His subject is summarized as the kingdom of God and Jesus Christ. At the end of Acts, Paul has not yet been tried before Nero, as the Lord said was going to happen (27:24). It appears that Paul expected to be acquitted and released (Phil. 1:25; 2:24; Philem. 22). This must have occurred before A.D. 64, when Nero set fire to Rome and accused Christians of that crime. When released, Paul seems to have taken up his ministry again, going as far as Greece (Nicopolis, Titus 3:12; Thessalonica, 2 Tim. 4:10), Crete (Titus 1:5), and Asia Minor (Ephesus, 2 Tim. 1:18; 4:12; Troas, 2 Tim. 4:13; Miletus, 2 Tim. 4:20). Possibly he went as far west as Spain (Rom. 15:23, 24, 28), as the first-century writing 1 Clement may indicate. In about A.D. 67, Paul was imprisoned again by Nero and executed. In 2 Tim. 4:6–8, Paul anticipates the end of his life. BACK TO ACTS 28:30

28:31 with all boldness and without hindrance. For Paul, Luke, and those who followed, the message about Jesus and the glorious kingdom of God was to go on in triumph. From his second Roman imprisonment (see previous note) Paul observed that, though he himself was in chains, “the word of God is not bound” (2 Tim. 2:9). The last Greek word of Acts (rendered “without hindrance” in the ESV) makes the same point. BACK TO ACTS 28:31

FOOTNOTES FOR ACTS 1

1 Or eating 2 Or in

1 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verse 15 2 Or swelling up

FOOTNOTES FOR ACTS 2

1 Or And tongues as of fire appeared to them, distributed among them, and rested

1 That is, 9 A.M. 2 Greek bondservants; twice in this verse 3 Greek this one

1 Or fear

FOOTNOTES FOR ACTS 3

2 That is, 3 P.M.

1 Or child; also verse 26 2 Greek him

FOOTNOTES FOR ACTS 4

1 Greek This one

1 Greek the head of the corner 2 The Greek word anthropoi refers here to both men and women 3 Or child; also verses 27, 30 4 Or Christ

1 Greek bondservants

FOOTNOTES FOR ACTS 5

1 The Greek for you is plural here

FOOTNOTES FOR ACTS 6

1 That is, Greek-speaking Jews

1 Or brothers and sisters

FOOTNOTES FOR ACTS 7

1 Some manuscripts for the house of Jacob 2 Or rushed with one mind

FOOTNOTES FOR ACTS 8

1 Some manuscripts a city

1 Greek works of power 2 That is, a bitter fluid secreted by the liver; bile 3 Or go at about noon

1 Some manuscripts add all or most of verse 37: And Philip said, “If you believe with all your heart, you may.” And he replied, “I believe that Jesus Christ is the Son of God.”

FOOTNOTES FOR ACTS 9

1 The Greek word Ioudaioi refers specifically here to Jewish religious leaders, and others under their influence, who opposed the Christian faith in that time 2 Greek through the wall 3 That is, Greek-speaking Jews 4 The Aramaic name Tabitha and the Greek name Dorcas both mean gazelle

1 Greek chiton, a long garment worn under the cloak next to the skin

FOOTNOTES FOR ACTS 10

2 That is, 3 P.M. 3 That is, noon

1 Or accompany them, making no distinction 2 That is, 3 P.M.

FOOTNOTES FOR ACTS 11

1 Or brothers and sisters 2 Or Jerusalem, those of the circumcision

1 Or Greeks (that is, Greek-speaking non-Jews) 2 Or brothers and sisters

FOOTNOTES FOR ACTS 12

1 Or brothers and sisters 2 That is, trusted personal attendant

1 Some manuscripts to

FOOTNOTES FOR ACTS 13

2 Niger is a Latin word meaning black, or dark

1 Some manuscripts he carried (compare Deuteronomy 1:31)

1 Greek justified; twice in this verse

1 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time

FOOTNOTES FOR ACTS 14

2 Or brothers and sisters

1 Or be saved

FOOTNOTES FOR ACTS 15

1 Or brothers and sisters; also verse 22 2 Or rest

1 Or brothers and sisters; also verses 32, 33, 36 2 Some manuscripts some persons from us have troubled you 3 Some manuscripts insert verse 34: But it seemed good to Silas to remain there

FOOTNOTES FOR ACTS 16

1 Greek He 2 Or brothers and sisters; also verse 40 3 Greek he 4 Or that

1 Greek bondservants

1 Greek he

FOOTNOTES FOR ACTS 17

1 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verse 13 2 Or brothers and sisters; also verse 14

1 Greek made by hands 2 Probably from Epimenides of Crete 3 From Aratus’s poem “Phainomena”

FOOTNOTES FOR ACTS 18

1 Greek he

1 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verses 14 (twice), 28 2 Or brothers and sisters; also verse 27

1 Or in the Spirit

FOOTNOTES FOR ACTS 19

2 Greek upper (that is, highland) 3 Or into

1 Some manuscripts add from the fifth hour to the tenth (that is, from 11 A.M. to 4 P.M.) 2 Or both

1 That is, high-ranking officers of the province of Asia 2 The meaning of the Greek is uncertain 3 Some manuscripts seek about other matters

FOOTNOTES FOR ACTS 20

4 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verse 19

1 Some manuscripts add after remaining at Trogyllium 2 Or bound in

1 Some manuscripts of the Lord 2 Or with the blood of his Own

FOOTNOTES FOR ACTS 21

1 Some manuscripts add and Myra 2 Or brothers and sisters; also verse 17 3 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time

1 Some manuscripts omit and from what has been strangled

1 Or the Hebrew dialect (probably Aramaic)

FOOTNOTES FOR ACTS 22

2 Or the Hebrew dialect (probably Aramaic) 3 Or city at the feet of Gamaliel, educated 4 Or hear with understanding

1 Or when they had tied him up with leather strips

FOOTNOTES FOR ACTS 23

1 That is, 9 P.M.

FOOTNOTES FOR ACTS 24

1 Or weary 2 Some manuscripts add and we would have judged him according to our law. 7 But the chief captain Lysias came and with great violence took him out of our hands, 8 commanding his accusers to come before you.

FOOTNOTES FOR ACTS 25

1 Greek him

FOOTNOTES FOR ACTS 26

1 Or the Hebrew dialect (probably Aramaic)

1 Or In a short time you would persuade me to act like a Christian!

FOOTNOTES FOR ACTS 27

2 That is, the Day of Atonement

1 Some manuscripts Clauda 2 That is, the sea-anchor (or possibly the mainsail) 3 About 120 feet; a fathom (Greek orguia) was about 6 feet or 2 meters 4 About 90 feet (see previous note)

1 Or For it is for your deliverance 2 Some manuscripts seventy-six, or about seventy-six 3 Or sandbank, or crosscurrent; Greek place between two seas

FOOTNOTES FOR ACTS 28

4 Greek barbaroi (that is, non–Greek speakers); also verse 4 5 Or justice

1 Greek honored us with many honors 2 That is, the Greek gods Castor and Pollux 3 Or brothers and sisters; also verses 15, 21

1 Some manuscripts add verse 29: And when he had said these words, the Jews departed, having much dispute among themselves 2 Or in his own hired dwelling

INTRODUCTION to the

Epistles

Of the twenty-seven books in the NT, twenty-one are letters written either to individual churches (e.g., Philippians, Colossians), groups of churches (e.g., Galatians, 1 Peter), or specific people (e.g., Philemon, 3 John). Two other books contain letters within them (Acts 15:22–29; Rev. 1:4–3:22). Clearly, this style of writing has a prominent place in the NT. However, beginning with the apostle Paul, Christians began to modify the conventions of letter writing followed in Hellenistic culture. To better understand the epistles of the NT, it is helpful to consider the functions and conventions of letter writing in the Greco-Roman world, as well as how the apostles used and adapted that literary tradition.

GREEK AND ROMAN LETTER WRITING

Letter writing had a long history in the ancient Near East. It began as a means of official communication for military affairs and governmental administration, and examples of such letters can be found even in the OT (2 Sam. 11:14, 15; Ezra 4:6–23; 7:11–26). With the development of papyrus as a writing surface, letter writing became a more common form of communication, but even then it was complicated by the restriction of the postal couriers to government correspondence. The rich could dispatch servants to deliver their letters, but most people had to rely on the travels of friends or even strangers to carry their mail.

Letter writing in the NT era was almost exclusively a product of previously existing relationships; people wrote to family members or others whom they had already met personally. Their letters were meant to fulfill three basic purposes: to provide basic or necessary information; to make requests of a social superior or give instructions to a subordinate; and to maintain and develop the personal relationship between the correspondents. The letter served as a substitute for the actual presence of the writer (2 John 12). If the courier who delivered the letter was well known to the formal correspondents, he or she could expand or clarify the contents of the letter (cf. Acts 15:22, 27; 1 Cor. 1:11; 7:1).

Hellenistic letters were structured according to three major components: an opening, body, and conclusion. The opening and conclusion were primarily concerned with the personal relationship between the correspondents, and their language can reveal much about that relationship. When writing to a social equal or subordinate, it was customary to put the name of the sender first and then the recipient (“A to B, greetings”), followed by a health wish (cf. 3 John 1, 2). If the recipient was a superior, that name would be placed first (“To B, greetings from A”), and the health wish would be omitted. The body of a letter was concerned with providing information or instructions. Letters primarily intended to maintain or build a personal relationship usually had more lengthy openings and conclusions, and the body could be almost nonexistent.

THE LETTERS OF PAUL

Because Paul’s missionary travels forced him to be separated from the churches he founded, it was natural that he would write letters to maintain his relationships with the congregations. However, he did not write his letters merely to stay in touch with his fellow believers; rather, each of Paul’s letters was prompted by specific concerns or situations within the churches that required his instruction. They were therefore one of the ways in which he continued to pastor those churches (1 Cor. 5:3–5; Gal. 4:18–20). The only possible exception to this pattern is Romans, which appears to have been written to a church Paul did not know personally, and which does not seem to have brought specific matters to Paul’s attention. Paul’s letters, then, served as a means of apostolic presence and instruction for the churches when the apostle himself could not be present (Col. 2:1–2). Additionally, the body of three of Paul’s letters include apostolic instruction to two younger ministers, Timothy and Titus, and to one layman, Philemon.

Paul’s apostolic office and function had significant influence on his use of letter-writing conventions. Rather than including a wish for health or prosperity in his openings, Paul calls for God’s grace upon the recipients and offers a prayer of thanksgiving on their behalf or praise to God for His mercies (2 Cor. 1:3, 4; Eph. 1:3–14). Gal. 1:6–9 is a notable exception, since Paul’s strained relations with these churches and alarm over their spiritual peril motivates him to replace his usual thanksgiving with a rebuke. In this manner, he adapts the traditional formulas for the physical health of the recipients to the religious function of concern for their spiritual well-being. Similarly, the apostle replaces the customary words of “farewell” in his closings with words of benediction and grace. Although his practice of giving his own name first in the opening salutation might be understood as assuming a position of greater social standing than his readers, Paul’s superiority is based not on social class but on the apostolic office that God graciously granted him, which he often highlights in these openings. Moreover, Paul tempers this tone of authority by addressing them in the familial terms “brethren” and “beloved.” His letters are a combination of the conventional features of family letters and the formal speeches of instruction found in the more philosophical epistles of his contemporaries.

Like many writers of letters during this period, Paul seems generally to have used an amanuensis (a professional scribe) to write his letters. The scribe Tertius, who wrote down Romans, inserted his own personal greetings in the conclusion (Rom. 16:22). Elsewhere, Paul seems to call attention to portions of letters that he wrote in his own distinctive hand (1 Cor. 16:21; Gal. 6:11; 2 Thess. 3:17; cf. 1 Pet. 5:12). When Paul was responding to communications from the churches, he apparently had his letters carried back by the representatives from the congregation (e.g., Stephanas, Fortunatus, and Achaicus in 1 Cor. 16:17; cf. 7:1; Epaphroditus in Phil. 4:18). Otherwise, the letters would be delivered by close associates (e.g., Titus in 2 Cor. 8:16, 17) or other trusted Christians whose travels would bring them to the city in which Paul’s addressees resided (possibly Rom. 16:1, 2).

THE GENERAL EPISTLES

The question of the degree of influence that Paul’s letters had on the choice of this literary form by other apostles is currently being reexamined. This much at least is certain: the epistle became an important form of Christian writing not only for authors of the later NT books, but also for the apostolic fathers, including such men as Ignatius of Antioch, Polycarp, and Clement of Rome.

The letters of James, Peter, John, and Jude and the letter to the Hebrews all have significant differences from the Pauline letters. As a general rule, they do not follow the formal conventions of Hellenistic letters as closely as Paul’s letters do. Hebrews (which seems more sermonic than epistolary in genre; cf. Heb. 13:22) and 1 John have no formal opening, nor do 1 John and James have a clear example of the usual closing greetings. Except for 2 and 3 John and Hebrews, it is difficult to determine what, if any, specific problems these letters were intended to address, nor is it clear whether they were written to a specific congregation. James is addressed to an audience that is geographically distributed, perhaps dispersed across the Greco-Roman world (James 1:1) and 1 Peter’s recipients reside in five Roman provinces (1 Pet. 1:1). For these reasons they are often called General Epistles, written to a broad, general audience and not only to specific churches or individuals in specific cities. In their form and content alike, the General Epistles are more like philosophical epistles or theological/pastoral discourses than ordinary correspondence.

The EPISTLE of PAUL the APOSTLE to the

Romans

TITLE AND AUTHOR

The opening word of the letter (1:1), as well as the biographical details recorded in chs. 1; 15; and 16 show that Romans was written by the apostle Paul. The letter was already cited and listed as Paul’s during the second century. Its authenticity has been disputed only rarely and never convincingly. The title of Romans was drawn from the opening section; the book has borne that title from the earliest days of its history (1:1–7).

DATE AND OCCASION

Paul wrote Romans shortly before his visit to Jerusalem with the gift from the Gentile congregations (15:25; cf. Acts 24:17). Internal indications suggesting that at this time he was a resident of Corinth include the reference to Phoebe, a member of the church at Cenchreae, the port of Corinth (16:1, 2), and the references to Gaius as his host (1 Cor. 1:14) and to Erastus (Acts 19:22; 2 Tim. 4:20). The time of writing was probably during his three months in Greece, described in Acts 20:2, 3. While it is not possible to fix a date with certainty, it is known that Gallio (before whom Paul appeared in Acts 18:12) was proconsul (normally a one-year appointment) in Achaia in A.D. 52. Paul was in Corinth for “many days” (Acts 18:18), presumably during the period A.D. 51–53. He then sailed to Ephesus for a brief visit, and went to Caesarea and probably Jerusalem as well as Antioch (Acts 18:22). Returning through Galatia and Phrygia (Acts 18:23) to Ephesus, he was a resident there for about three years (Acts 19:8, 10) before deciding to go to Jerusalem via Macedonia and Achaia (Acts 19:21). The earliest possible date for the writing of Romans, therefore, is toward the end of A.D. 54; but a later date leaves more leeway for Paul’s many activities, so the letter is best dated sometime between the end of A.D. 55 and the early months of A.D. 57.

That the faith of the Roman Christians was well known (1:8) and that Paul had desired to visit them for some time (1:13) suggest that the Christian faith had been established in the capital of the empire for a considerable period. These facts are supported by the statement of the Roman historian Suetonius that Claudius had expelled the Jews (in A.D. 49) for rioting “at the instigation of Chrestus” (evidently a reference to Christ). Visitors from Rome were present on the day of Pentecost (Acts 2:10, 11) and may have been the first to bring the good news to the city. Its strategic importance and the large number of Jews living there would have brought the gospel message to Rome as though attracted by a magnet. Though tradition stretching back to Irenaeus holds otherwise, it is certain that the church was not founded by Peter or Paul. It is clear that Paul never visited the church before writing the letter (1:8–13), and the absence of any reference to Peter or the other apostles suggests that the Roman church had not experienced direct apostolic ministry at the time Paul wrote.

Both Jews and Gentiles were members of the church in Rome, and 1:13 indicates a predominance of Gentiles, as possibly does the warning to Gentile Christians not to be proud (11:13–24). The conflict between weak and strong in 14:1–15:13 may have arisen in a similar context. It is even possible that the several house churches in which the Christians met reflected these divisions (cf. 16:5, 14, 15).

Paul perceived his ministry to be at a turning point when Romans was written. He believed that he had fulfilled his ministry in the eastern Mediterranean (15:17–23) and that the time was ripe to move west and evangelize and plant churches in Spain (15:24). He hoped to visit the Roman Christians on the way, fulfilling his longtime ambition, and perhaps gaining their assistance as a supporting church (15:24).

In light of this, it was essential for him to present his apostolic credentials (note “my gospel” in 2:16 and 16:25), so that they might recognize the authenticity of his ministry. Paul may also have thought it necessary to defend his ministry from the false insinuations of rumor-mongers (3:8).

At the time of writing his epistle to the Romans, Paul was also deeply concerned that the Christian church should be a fellowship of Jews and Gentiles together in the one body of Christ. This is clear from the importance he attaches to the Gentile love-gift to the Jerusalem church. It also surfaces throughout Romans in the theme of the unifying of Jew and Gentile—in sin because of Adam, and then in salvation through grace in Christ. The saving righteousness of the gospel is needed by both, since all have sinned; it may be received by both, since it comes by grace alone through faith alone. The accomplishment of this saving righteousness in history is the clue to God’s ultimate purposes for both; and the saving transformation accompanying this saving righteousness is to come to expression in the lives of both—personally, communally, and socially—in the body of Christ as the new people of God. The opportunity for writing while in Corinth, the pressing burden of his visit to Jerusalem, and the prospect of visiting Rome before preaching the gospel at the limits of the then-known world, all motivated him to write this letter.

GENRE

While the book of Romans is a letter and generally follows the standard epistolary conventions of the first century (See Introduction to the Epistles), it also differs in some important ways from other ancient letters and from the other NT letters. Like other letters of the first century, the epistle to the Romans contains an opening (1:1–17), a body (1:18–15:13), and a conclusion (15:14–16:27). Romans, however, unlike most other letters of Paul’s day, is an exceptionally long letter. Its length is not characteristic of most first-century letters, which were much shorter. More importantly, Romans is a distinctive type of epistle. Scholars who have examined ancient Greco-Roman epistolary conventions have distinguished several kinds of letters such as letters of friendship, letters of exhortation, and letters of recommendation. A comparison of Romans to the other Pauline epistles reveals that Romans has unique features that identify it as a specific type of letter. Romans is very similar to ancient “letter essays,” in which an author inserted a lengthy instructional “essay” within a conventional epistolary framework.

LITERARY FEATURES

One of the most striking features of Romans is its use of rhetorical questions (e.g. 3:8; 6:1; 7:7; 9:14). Rhetorical questions have the effect of drawing the reader into the author’s argument, articulating a mistaken conclusion from a previous assertion and thereby introducing the apostle’s clarification and correction. They are therefore an effective communicative device in engaging Paul’s readership, allowing them to “listen in,” as it were, to Paul’s presentation of the gospel in person and his interchanges with theological opponents. In 7:7–25, Paul employs another memorable rhetorical device when he speaks in the first person to describe the relationship between human beings and the law of God.

Perhaps one of the most prominent literary features of Romans is its extensive citations of, references to, and allusions to the OT. The manner of Paul’s engagement of the OT in Romans is also diverse. Sometimes Paul quotes the OT in large blocks (3:10–18; 15:9–12). Sometimes Paul’s argument is driven by OT citations (chs. 9–11). Sometimes, Paul interprets an extended OT narrative (4:9–25). Both the diversity and extent of Paul’s engagement of the OT helps to show how the gospel “uphold[s] the law” (3:31), and how the old covenant prophets promised the saving mission of God’s Son that is now proclaimed in the gospel (1:1–4; 3:21–26; 16:25, 26).

CHARACTERISTICS AND PRIMARY THEMES

Romans is Paul’s fullest, grandest, most comprehensive statement of the gospel. Its compressed declarations of vast truths are like coiled springs—once loosed, they leap through the mind and heart to fill one’s horizon and shape one’s life. John Chrysostom, the fourth century’s greatest preacher, had Romans read aloud to him once a week. Augustine, Martin Luther, and John Wesley, three supremely significant contributors to the Christian heritage, all came to assured faith through the impact of Romans. All of the Reformers saw Romans as the God-given key to understanding all Scripture, since here Paul brings together all the Bible’s greatest themes—sin, law, judgment, human destiny, faith, works, grace, justification, sanctification, election, the plan of salvation, the work of Christ, the work of the Spirit, the Christian hope, the nature and life of the church, the place of Jew and non-Jew in the purposes of God, the philosophy of church and world history, the meaning and message of the OT, the duties of Christian citizenship, the nature and purpose of Christian liberty, and the principles of personal godliness and morality. From the vantage point given by Romans, the whole landscape of the Bible is open to view, and the relation of the parts to the whole becomes plain. The study of Romans is vitally necessary for the spiritual health and insight of the Christian.

THEOLOGY OF ROMANS

Romans gives us not only the most comprehensive statement of Paul’s gospel in the NT, but also a compendium of the Bible’s leading themes. In his “dedicatory epistle” to his commentary on the book of Romans, John Calvin says, “When any one understands this Epistle, he has a passage opened to him to the understanding of the whole Scripture.” Of all the books in the NT, Romans comes the closest to offering a systematic theology. It is Paul’s most comprehensive outline of Christian doctrine.

Romans is concerned to set forth the righteousness of God in the gospel (1:16, 17). It is a righteousness that we lack (1:18–3:20), but it is a righteousness that God is pleased to accomplish and to give in Christ (3:21–26.). This righteousness of God accomplishes the singular need of humanity, to move from being under the wrath of God (1:18) to having peace with God (5:1). Only justification by faith alone in Christ alone accomplishes this.

Throughout the epistle, Paul explains this gospel in which the righteousness of God is revealed. Central to the gospel are the doctrines of justification by faith alone and substitutionary atonement. We are justified “by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith” (3:24, 25). This propitiation is necessary because “the wrath of God is revealed from heaven against all unrighteousness” (1:18), and if man is to be reconciled to God this wrath must be removed. Jesus is the substitutionary sacrifice who bears this wrath in our place and removes it from us. God put forward Christ as an atonement “to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus” (3:26). To the one who has faith in Jesus, God imputes the righteousness of Christ, and on the grounds of this imputed righteousness, the believer is declared righteous; he is justified by faith alone (3:21–4:25). Having been justified by faith alone in Christ alone, the believer has peace with God and is reconciled to Him. The righteousness that God is pleased to impute to us is ours in union with the crucified and risen second Adam, Christ (5:12–20). Believers are not only justified by faith alone; they are also sanctified, and Paul elaborates carefully on this theological theme. It is in union with Christ and by the power of the Holy Spirit that we put sin to death and strive for holy living in soul and body (chs. 6; 8). We are now “dead to sin and alive to God in Christ Jesus” (6:11). Nothing in heaven or earth can “separate us from the love of God in Christ Jesus our Lord” (8:39).

The place of Israel in the purpose and plan of God is a significant theological theme addressed by Paul in chs. 9–11. Because Israel has rejected Christ, some have concluded that perhaps God’s promises to Israel have failed. Paul proceeds to defend God’s integrity, explaining that even under the old covenant, not all who were descended from Israel belonged to Israel (9:6). God is sovereign and has mercy on whom He will have mercy (9:15). Yet Paul continues to pray for Israel’s salvation (10:1). In ch. 11, he explains that God has not rejected His people, for even at the present time, a remnant of Jews is being saved (11:1–10). He also teaches that the current state of Israel in which the nation as a whole has stumbled while only a remnant is being saved, will be reversed by a future work of grace in which God will turn the heart of Israel to their Messiah (11:11–32).

In chs. 12–15, Paul addresses the implications of the gospel for the life of Christians in the world and in the church. Because what Paul has said in chs. 1–11 is true, Christians are to present their bodies “as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (12:1). We are not to be conformed to this world but to be transformed by the renewing of our minds (12:2). Those who are believers in Christ are to behave in a way that is distinct from the behavior of the world, abhorring what is evil, blessing those who persecute them, and living in harmony with one another (12:9–21). Christians are to submit to governing authorities (13:1–7). We are to make no provision for the flesh (13:14). We are not to pass judgment on one another (14:1–12), and we are to remove all stumbling blocks from our brother’s path (14:13). With one voice, believers are to “glorify the God and Father of our Lord Jesus Christ” (15:6).

ROMANS IN THE LARGER STORY OF THE BIBLE

Romans is replete with OT quotations, references, and allusions. It also provides something of a survey of the promise of the gospel revealed in the OT (16:25–27). Though we all fell in Adam and were reckoned sinners in him (5:12–21), God promised to crush Satan under the feet of Eve’s offspring, and—in Him—of believers (16:20, cf. Gen 3:15). God proclaimed and Abraham believed the message of justification by faith alone (ch. 4). Paul insists that the gospel does not destroy but establishes the Mosaic law (3:31). Jesus is the promised descendant of David (1:4, cf. 2 Sam. 7). Jesus is the One to whom all the prophets look (1:2; 15:12). Romans documents the fulfillment, in Christ, of all that God had been promising His people Israel for centuries and that in Christ, Gentiles receive the blessing that was to come through the line of Abraham (ch. 4; cf. Gen. 12:1–3).

CHRIST IN ROMANS

Romans offers a full presentation of the person and work of Christ. He is both divine (9:5) and human (1:3, 4). He died and rose again for His people (3:21–26; 4:25). The Spirit of the exalted Christ indwells each believer (8:9–11) and applies the benefits that Christ secured for His people through His obedience and death. Christ’s example shapes the way that the church should order its life together (15:1–7). We eagerly await the outcome of our redemption wherein we will be fully conformed to the image of Christ, in order that He may be the firstborn among many brothers (8:29).

HISTORY OF INTERPRETATION

As noted in “Characteristics and Themes,” Romans has figured significantly in the lives and ministries of some of the church’s greatest preachers and theologians. It was particularly important at the time of the Reformation. Against the church of Rome’s insistence that the believer needed a sacramental system and good works in order to be justified, the Reformers proclaimed, with Paul, that the sinner is justified by faith alone. They further insisted, with Paul, that justification by faith alone is never a license to sin, but mandates a holy life. Reformed believers in particular have pointed to ch. 9 as a passage that is important for our understanding of divine sovereignty, election and reprobation, and human responsibility.

OUTLINE OF ROMANS

I. PAUL’S GREETINGS AND PERSONAL INTRODUCTION (1:1–15)

II. THEME: THE RIGHTEOUSNESS OF GOD FOR JEW AND GENTILE (1:16, 17)

III. MANKIND’S UNIVERSAL SINFULNESS (1:18–3:20)

A. Gentile Sinfulness (1:18–32)

B. Jewish Sinfulness (2:1–3:8)

C. Universal Sinfulness (3:9–20)

IV. GOD’S RIGHTEOUSNESS FOR JUSTIFICATION (3:21–5:21)

A. Provided in Christ by Faith (3:21–31)

B. Proved by the Example of Abraham (ch. 4)

C. Guarantees Blessings for the Righteous (5:1–11)

D. Rooted in the Obedience of Christ—the New Adam (5:12–21)

V. GRACE REIGNS THROUGH RIGHTEOUSNESS (CHS. 6–8)

A. Sin’s Dominion Broken and Its Influence Resisted (ch. 6)

B. Believers Dead to the Law’s Condemnation Though Not Yet Made Sinless (ch. 7)

C. Those Living by the Spirit Prove Victors over the Flesh (ch. 8)

VI. GOD DEMONSTRATES HIS RIGHTEOUSNESS IN JEW AND GENTILE (CHS. 9–11)

A. God’s Righteousness Established in History (ch. 9)

B. God’s Righteousness Received Only by Faith (ch. 10)

C. God’s Righteousness Revealed in Jew and Gentile (ch. 11)

VII. GOD’S RIGHTEOUSNESS GRASPED AND EXPRESSED IN HIS PEOPLE’S LIVES (12:1–15:13)

A. In the Response of Consecration (12:1, 2)

B. In the Ministry of the Body of Christ (12:3–21)

C. In the Realities of Political and Social Life (ch. 13)

D. In the Fellowship of Weak and Strong (14:1–15:13)

VIII. PAUL’S PLANS AND CONCLUDING GREETINGS (15:14–16:27)

A. Paul’s Vision for His Ministry (15:14–22)

B. Paul’s Plan to Visit Rome (15:23–33)

C. Paul’s Greetings to Christians in Rome (16:1–16)

D. Paul’s Warning Against Enemies and Assurance of Their Defeat (16:17–20)

E. Paul’s Companions Send Greetings (16:21–24)

F. Paul’s Apostolic Doxology (16:25–27)

GREETING

1  Paul, a servant [1] of Christ Jesus, called to be an apostle, set apart for the gospel of God, [2] which he promised beforehand through his prophets in the holy Scriptures, [3] concerning his Son, who was descended from David [2] according to the flesh [4] and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, [5] through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, [6] including you who are called to belong to Jesus Christ,

[7] To all those in Rome who are loved by God and called to be saints:

Grace to you and peace from God our Father and the Lord Jesus Christ.

LONGING TO GO TO ROME

[8] First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. [9] For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you 10 always in my prayers, asking that somehow by God’s will I may now at last succeed in coming to you. [11] For I long to see you, that I may impart to you some spiritual gift to strengthen you— [12] that is, that we may be mutually encouraged by each other’s faith, both yours and mine. [13] I do not want you to be unaware, brothers, [3] that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles. [14] I am under obligation both to Greeks and to barbarians, [4] both to the wise and to the foolish. 15 So I am eager to preach the gospel to you also who are in Rome.

THE RIGHTEOUS SHALL LIVE BY FAITH

[16] For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. [17] For in it the righteousness of God is revealed from faith for faith, [1] as it is written, “The righteous shall live by faith.” [2]

GOD’S WRATH ON UNRIGHTEOUSNESS

[18] For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. [19] For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, [3] in the things that have been made. So they are without excuse. [21] For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. [22] Claiming to be wise, they became fools, [23] and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

[24] Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, [25] because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.

[26] For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; [27] and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.

[28] And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. 29 They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, 30 slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, 31 foolish, faithless, heartless, ruthless. [32] Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.

GOD’S RIGHTEOUS JUDGMENT

2  Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. [2] We know that the judgment of God rightly falls on those who practice such things. 3 Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? [4] Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? [5] But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.

[6] He will render to each one according to his works: 7 to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; 8 but for those who are self-seeking [1] and do not obey the truth, but obey unrighteousness, there will be wrath and fury. 9 There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, 10 but glory and honor and peace for everyone who does good, the Jew first and also the Greek. [11] For God shows no partiality.

GOD’S JUDGMENT AND THE LAW

[12] For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. 13 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. [14] For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. 15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them [16] on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

[17] But if you call yourself a Jew and rely on the law and boast in God 18 and know his will and approve what is excellent, because you are instructed from the law; 19 and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, 20 an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth— [21] you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? 22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law dishonor God by breaking the law. 24 For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”

[25] For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded [1] as circumcision? 27 Then he who is physically [2] uncircumcised but keeps the law will condemn you who have the written code [3] and circumcision but break the law. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. [29] But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

GOD’S RIGHTEOUSNESS UPHELD

3  Then what advantage has the Jew? Or what is the value of circumcision? [2] Much in every way. To begin with, the Jews were entrusted with the oracles of God. [3] What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? [4] By no means! Let God be true though every one were a liar, as it is written,

“That you may be justified in your words,

and prevail when you are judged.”

[5] But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? ( I speak in a human way.) [6] By no means! For then how could God judge the world? 7 But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner? [8] And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.

NO ONE IS RIGHTEOUS

[9] What then? Are we Jews [1] any better off? [2] No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, [10] as it is written:

“None is righteous, no, not one;

11 no one understands;

no one seeks for God.

12 All have turned aside; together they have become worthless;

no one does good,

not even one.”

13 “Their throat is an open grave;

they use their tongues to deceive.”

“The venom of asps is under their lips.”

14 “Their mouth is full of curses and bitterness.”

15 “Their feet are swift to shed blood;

16 in their paths are ruin and misery,

17 and the way of peace they have not known.”

[18] “There is no fear of God before their eyes.”

[19] Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. [20] For by works of the law no human being [1] will be justified in his sight, since through the law comes knowledge of sin.

THE RIGHTEOUSNESS OF GOD THROUGH FAITH

[21] But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— [22] the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: [23] for all have sinned and fall short of the glory of God, [24] and are justified by his grace as a gift, through the redemption that is in Christ Jesus, [25] whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. [26] It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

ATONEMENT

The apostle Paul declared that he was determined to know nothing save Christ and Him crucified. This was the apostle’s way of emphasizing the extreme importance of the cross to Christianity. The doctrine of the atonement is central to all Christian theology. Luther called Christianity a theology of the cross. The figure of a cross is the universal symbol of Christianity. The concept of atonement reaches back to the Old Testament where God set up a system by which the people of Israel could make atonement for their sins. To atone is to make amends, to set things right.

Both the Old and New Testaments make it clear that all human beings are sinners. As our sins are against an infinite, holy God who cannot even look upon sin, atonement must be made in order for us to have fellowship with God. Because sin touches even our best acts, we are incapable of making a sufficient sacrifice. Even our sacrifices are tainted and would require a further sacrifice to cover that blemish, ad infinitum. We have no gift valuable enough, no work righteous enough to atone for our own sins. We are debtors who cannot pay their debts.

In receiving the wrath of the Father on the cross, Christ was able to make atonement for His people. Christ carried, or bore, the punishment for the sins of human beings. He atoned for them by accepting the just punishment due for those sins. The Old Testament covenant pronounced a curse upon any person who broke the law of God. On the cross, Jesus not only took that curse upon Himself, but He became “a curse for us” (Galatians 3:13). He was forsaken by the Father and experienced the full measure of hell on the cross.

Orthodox Christianity has insisted that the Atonement involves substitution and satisfaction. In taking God’s curse upon Himself, Jesus satisfied the demands of God’s holy justice. He received God’s wrath for us, saving us from the wrath that is to come (1 Thessalonians 1:10).

A key phrase in the Bible regarding the Atonement is the phrase, “on behalf of.” Jesus did not die for Himself, but for us. His suffering was vicarious; He was our substitute. He took our place in fulfilling the role of the Lamb of God who takes away the sin of the world.

While the Father’s wrath is real, it should be noted that the atonement Christ made was not a case of the Son’s working against the Father’s will. It is not as if Christ were snatching His people out of the Father’s hand. The Son did not persuade the Father to save those whom the Father was loath to save. On the contrary, both Father and Son willed the salvation of the elect and worked together to bring it to pass. As the apostle Paul wrote, “In Christ God was reconciling the world to himself” (2 Corinthians 5:19).

[27] Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. [28] For we hold that one is justified by faith apart from works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, [30] since God is one—who will justify the circumcised by faith and the uncircumcised through faith. [31] Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

ABRAHAM JUSTIFIED BY FAITH

4  What then shall we say was gained by [1] Abraham, our forefather according to the flesh? [2] For if Abraham was justified by works, he has something to boast about, but not before God. [3] For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” [4] Now to the one who works, his wages are not counted as a gift but as his due. [5] And to the one who does not work but believes in [1] him who justifies the ungodly, his faith is counted as righteousness, [6] just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:

7 “Blessed are those whose lawless deeds are forgiven,

and whose sins are covered;

8 blessed is the man against whom the Lord will not count his sin.”

[9] Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. 10 How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11 He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, 12 and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

THE PROMISE REALIZED THROUGH FAITH

[13] For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. 14 For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath, but where there is no law there is no transgression.

[16] That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, [17] as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. [18] In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” [19] He did not weaken in faith when he considered his own body, which was as good as dead ( since he was about a hundred years old), or when he considered the barrenness [1] of Sarah’s womb. [20] No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that God was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.” 23 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, [25] who was delivered up for our trespasses and raised for our justification.

PEACE WITH GOD THROUGH FAITH

5  Therefore, since we have been justified by faith, we [2] have peace with God through our Lord Jesus Christ. [2] Through him we have also obtained access by faith [3] into this grace in which we stand, and we [4] rejoice [5] in hope of the glory of God. 3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, [4] and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

[6] For while we were still weak, at the right time Christ died for the ungodly. 7 For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— [8] but God shows his love for us in that while we were still sinners, Christ died for us. [9] Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. [10] For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. 11 More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

DEATH IN ADAM, LIFE IN CHRIST

[12] Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men [1] because all sinned— 13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. [14] Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

[15] But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. [16] And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. 17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

[18] Therefore, as one trespass [2] led to condemnation for all men, so one act of righteousness [3] leads to justification and life for all men. [19] For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. [20] Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

DEAD TO SIN, ALIVE TO GOD

6  What shall we say then?  Are we to continue in sin that grace may abound? [2] By no means! How can we who died to sin still live in it? [3] Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4] We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. [6] We know that our old self [1] was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. [7] For one who has died has been set free [1] from sin. [8] Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. [11] So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

BAPTISM

Baptism is the sacramental sign of the New Covenant. It is a sign by which God seals His pledge to the elect that they are included in the covenant of grace.

Baptism signifies several things. In the first instance, it is a sign of cleansing and the remission of our sins. It also signifies being regenerated by the Holy Spirit, being buried and raised together with Christ, being indwelt by the Holy Spirit, being adopted into the family of God, and being sanctified by the Holy Spirit.

Baptism was instituted by Christ and is to be administered in the name of the Father, Son, and Holy Spirit. The outward sign does not automatically or magically convey the realities that are signified. For example, though baptism signifies regeneration, or rebirth, it does not automatically convey rebirth. The power of baptism is not in the water but in the power of God.

The reality to which sacrament points may be present before or after the sign of baptism is given. In the Old Testament the sign of the covenant was circumcision. Circumcision was, among other things, a sign of faith. In the case of adults, such as Abraham, faith came prior to the sign of circumcision. With the children of believers, however, the sign of circumcision was given prior to their possession of faith, as was the case with Isaac. Likewise, in the New Covenant, Reformed theology requires adult converts to be baptized after making a profession of faith, while their children receive baptism before they profess faith.

Baptism signifies a washing with water. The command to baptize may be fulfilled by immersion, dipping, or sprinkling. The Greek word to baptize includes all three possibilities.

The validity of baptism does not rest upon the character of the minister who performs it or the character of the person who receives it. Baptism is a sign of the promise of God of salvation to all who believe in Christ. Since it is God’s promise, the validity of the promise rests on the trustworthiness of the character of God.

Because baptism is the sign of God’s promise, it is not to be administered to a person more than once. To be baptized more than once is to cast a shadow of doubt on the integrity and sincerity of God’s promise. Surely those who have been baptized two or more times do not intend to cast doubt on God’s integrity, but the action, if properly understood, would communicate such doubt. It is every Christian’s duty, however, to be baptized. It is not an empty ritual, but a sacrament commanded by our Lord.

[12] Let not sin therefore reign in your mortal body, to make you obey its passions. [13] Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. [14] For sin will have no dominion over you, since you are not under law but under grace.

SLAVES TO RIGHTEOUSNESS

[15] What then?  Are we to sin because we are not under law but under grace? By no means! 16 Do you not know that if you present yourselves to anyone as obedient slaves, [2] you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? [17] But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness. [19] I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

20 For when you were slaves of sin, you were free in regard to righteousness. 21 But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. 22 But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. [23] For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

RELEASED FROM THE LAW

7  Or do you not know, brothers [1]—for I am speaking to those who know the law—that the law is binding on a person only as long as he lives? 2 For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. [2] [3] Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.

[4] Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. [5] For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. [6] But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code. [3]

THE LAW AND SIN

[7] What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” [8] But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. [9] I was once alive apart from the law, but when the commandment came, sin came alive and I died. [10] The very commandment that promised life proved to be death to me. [11] For sin, seizing an opportunity through the commandment, deceived me and through it killed me. [12] So the law is holy, and the commandment is holy and righteous and good.

[13] Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. [14] For we know that the law is spiritual, but I am of the flesh, sold under sin. [15] For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 16 Now if I do what I do not want, I agree with the law, that it is good. 17 So now it is no longer I who do it, but sin that dwells within me. 18 For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. 19 For I do not do the good I want, but the evil I do not want is what I keep on doing. 20 Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.

21 So I find it to be a law that when I want to do right, evil lies close at hand. 22 For I delight in the law of God, in my inner being, 23 but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. [24] Wretched man that I am! Who will deliver me from this body of death? [25] Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

LIFE IN THE SPIRIT

8  There is therefore now no condemnation for those who are in Christ Jesus. [1] [2] For the law of the Spirit of life has set you [2] free in Christ Jesus from the law of sin and death. [3] For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, [1] he condemned sin in the flesh, [4] in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6 For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. [7] For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. 8 Those who are in the flesh cannot please God.

[9] You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you.  Anyone who does not have the Spirit of Christ does not belong to him. [10] But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. [11] If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus [2] from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

HEIRS WITH CHRIST

[12] So then, brothers, [3] we are debtors, not to the flesh, to live according to the flesh. [13] For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. [14] For all who are led by the Spirit of God are sons [4] of God. [15] For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” [16] The Spirit himself bears witness with our spirit that we are children of God, [17] and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

FUTURE GLORY

18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. [22] For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. [24] For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience.

[26] Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. 27 And he who searches hearts knows what is the mind of the Spirit, because [1] the Spirit intercedes for the saints according to the will of God. [28] And we know that for those who love God all things work together for good, [2] for those who are called according to his purpose. [29] For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. [30] And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

GOD’S EVERLASTING LOVE

[31] What then shall we say to these things? If God is for us, who can be [1] against us? [32] He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? [33] Who shall bring any charge against God’s elect? It is God who justifies. [34] Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us. [1] [35] Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? [36] As it is written,

PERSEVERANCE OF THE SAINTS

Most of us know people who have made a profession of faith in Christ and who have perhaps even made a strong display of faith, involving themselves deeply in the life and ministry of the church, only to later repudiate that faith and become spiritual dropouts. Such evidence always raises the question, can a person once saved lose his salvation? Is apostasy a clear and present danger for the believer?

The Roman Catholic church teaches that people can and do lose their salvation. If a person commits a mortal sin, such sin kills the grace of justification that inhabits his soul. If he dies before being restored to a state of grace via the sacrament of penance, he will go to hell.

Many Protestants also believe that it is possible to lose one’s salvation. The warnings of Hebrews 6 and Paul’s concern about becoming “disqualified” (1 Corinthians 9:27), as well as the examples of King Saul and others, have led some to conclude that people can fall fully and finally from grace. On the other hand, Reformed theology teaches the doctrine of the perseverance of the saints. This doctrine is sometimes called “eternal security.” In essence the doctrine teaches that if you have saving faith you will never lose it, and if you lose it, you never had it. As John writes, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us” (1 John 2:19).

We know it is possible for people to be enamored by certain elements of Christianity without ever embracing Christ Himself. Such a person may be like those pictured in the parable of the sower:

A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it. And some fell on the rock, and as it grew up, it withered away, because it had no moisture. And some fell among thorns, and the thorns grew up with it and choked it. And some fell into good soil and grew and yielded a hundredfold. (Luke 8:5–8)

The parable may refer to those who believed at first, but afterwards fell away, or it may mean that those who “believed” had a false or spurious faith, as Reformed theology maintains. Only the seed that falls on the good ground yields the fruit of obedience. Jesus describes these as ones who hear the word with “an honest and good heart” (Luke 8:15). Their faith proceeds from a truly regenerate heart.

The doctrine of perseverance does not rest on our ability to persevere, even if we are regenerate. Rather, it rests on the promise of God to preserve us. Paul writes to the Philippians, “I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6). It is by grace and grace alone that Christians persevere. God finishes what He begins. He insures that His purposes in election are not frustrated.

The golden chain of Romans 8 gives further testimony to this hope. “And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:30). Paul goes on to declare that nothing “will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:39).

We have security because salvation is of the Lord and we are His craftsmanship. He gives the Holy Spirit to every believer as a promise that He will fulfill what He begins. He has likewise sealed every believer by the Holy Spirit. He has marked us with an indelible mark and given His personal down payment that guarantees He will finish the transaction.

A final basis of confidence is found in the high-priestly work of Christ, who intercedes for us. Just as Jesus prayed for the restoration of Peter (and not for Judas), so He prays for our restoration when we stumble and fall. We may fall for a season but never fully or finally fall away. Jesus prayed in the upper room, “While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled” (John 17:12). Only Judas, who was a son of perdition from the beginning, whose profession of faith was spurious, was lost. Those who are truly believers cannot be snatched from God’s hand (John 10:27–30).

“For your sake we are being killed all the day long;

we are regarded as sheep to be slaughtered.”

[37] No, in all these things we are more than conquerors through him who loved us. [38] For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

GOD’S SOVEREIGN CHOICE

9  I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— 2 that I have great sorrow and unceasing anguish in my heart. [3] For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, [2] my kinsmen according to the flesh. [4] They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. [5] To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.

[6] But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. 9 For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” 10 And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, [11] though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— 12 she was told, “The older will serve the younger.” [13] As it is written, “Jacob I loved, but Esau I hated.”

[14] What shall we say then? Is there injustice on God’s part? By no means! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” [16] So then it depends not on human will or exertion, [1] but on God, who has mercy. [17] For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” [18] So then he has mercy on whomever he wills, and he hardens whomever he wills.

[19] You will say to me then, “Why does he still find fault? For who can resist his will?” 20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” 21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, [23] in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— [24] even us whom he has called, not from the Jews only but also from the Gentiles? [25] As indeed he says in Hosea,

“Those who were not my people I will call ‘my people,’

and her who was not beloved I will call ‘beloved.’”

[26] “And in the very place where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’”

27 And Isaiah cries out concerning Israel: “Though the number of the sons of Israel [1] be as the sand of the sea, only a remnant of them will be saved, 28 for the Lord will carry out his sentence upon the earth fully and without delay.” 29 And as Isaiah predicted,

“If the Lord of hosts had not left us offspring,

we would have been like Sodom

and become like Gomorrah.”

PREDESTINATION AND REPROBATION

Every coin has a flip side. There is also a flip side to the doctrine of election. Election refers to only one aspect of the broader question of predestination. The other side of the coin is the question of reprobation. God declared that He loved Jacob but hated Esau. How are we to understand this reference to divine hatred?

Predestination is double. The only way to avoid the doctrine of double predestination is to either affirm that God predestinates everybody to election or that He predestinates no one to either election or reprobation. Since the Bible clearly teaches predestination to election and denies universal salvation, we must conclude that predestination is double. It includes both election and reprobation. Double predestination is unavoidable if we take Scripture seriously. What is crucial, however, is how double predestination is understood.

Some have viewed double predestination as a matter of equal causation, where God is equally responsible for causing the reprobate not to believe as He is for causing the elect to believe. We call this a positive-positive view of predestination.

The positive-positive view of predestination teaches that God positively and actively intervenes in the lives of the elect to work grace in their hearts and bring them to faith. Likewise, in the case of the reprobates, He works evil in the hearts of the reprobate and actively prevents them from coming to faith. This view has often been called “hyper-Calvinism” because it goes beyond the view of Calvin, Luther, and the other Reformers.

The Reformed view of double predestination follows a positive-negative schema. In the case of the elect, God intervenes to positively and actively work grace in their souls and bring them to saving faith. He unilaterally regenerates the elect and insures their salvation. In the case of the reprobate He does not work evil in them or prevent them from coming to faith. Rather, He passes over them, leaving them to their own sinful devices. In this view there is no symmetry of divine action. God’s activity is asymmetrical between the elect and the reprobate. There is, however, a kind of equal ultimacy. The reprobate, who are passed over by God, are ultimately doomed, and their damnation is as certain and sure as the ultimate salvation of the elect.

The problem is linked to biblical statements such as those regarding God’s hardening of Pharaoh’s heart. That the Bible says God hardened Pharaoh’s heart is beyond dispute. The question remains, how did God harden Pharaoh? Luther argued for a passive rather than an active hardening. That is, God did not create fresh evil in Pharaoh’s heart. There was already enough evil present in Pharaoh’s heart to incline him to resist the will of God at every turn. All God ever has to do to harden anybody is to remove His restraining grace from them and give them over to their own evil impulses. This is precisely what God does to the damned in hell. He abandons them to their own wickedness.

In what sense did God “hate” Esau? Two different explanations are offered to solve this problem. The first explains it by defining hate not as a negative passion directed toward Esau but as simply the absence of redemptive love. That God “loved” Jacob simply means that He made Jacob the recipient of His unmerited grace. He gave Jacob a benefit that Jacob did not deserve. Esau did not receive the same benefit and in that sense was hated by God.

The first explanation sounds a bit like special pleading to get God off the hook for hating somebody. The second explanation gives more strength to the word hate. It says simply that God did in fact hate Esau. Esau was odious in the sight of God. There was nothing in Esau for God to love. Esau was a vessel fit for destruction and altogether worthy of God’s wrath and holy hatred. Let the reader decide.

ISRAEL’S UNBELIEF

[30] What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; [31] but that Israel who pursued a law that would lead to righteousness [1] did not succeed in reaching that law. 32 Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, 33 as it is written,

“Behold, I am laying in Zion a stone of stumbling, and a rock of offense;

and whoever believes in him will not be put to shame.”

10  Brothers, [2] my heart’s desire and prayer to God for them is that they may be saved. [2] For I bear them witness that they have a zeal for God, but not according to knowledge. [3] For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. [4] For Christ is the end of the law for righteousness to everyone who believes. [3]

THE MESSAGE OF SALVATION TO ALL

[5] For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them. [6] But the righteousness based on faith says, “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) 7 “or ‘Who will descend into the abyss?’” (that is, to bring Christ up from the dead). 8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); [9] because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. [10] For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11 For the Scripture says, “Everyone who believes in him will not be put to shame.” [12] For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. [13] For “everyone who calls on the name of the Lord will be saved.”

[14] How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? [1] And how are they to hear without someone preaching? [15] And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” 16 But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” 17 So faith comes from hearing, and hearing through the word of Christ.

[18] But I ask, have they not heard? Indeed they have, for

“Their voice has gone out to all the earth,

and their words to the ends of the world.”

[19] But I ask, did Israel not understand? First Moses says,

“I will make you jealous of those who are not a nation;

with a foolish nation I will make you angry.”

20 Then Isaiah is so bold as to say,

“I have been found by those who did not seek me;

I have shown myself to those who did not ask for me.”

21 But of Israel he says, “All day long I have held out my hands to a disobedient and contrary people.”

THE REMNANT OF ISRAEL

11  I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, [2] a member of the tribe of Benjamin. [2] God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3 “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” 4 But what is God’s reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” [5] So too at the present time there is a remnant, chosen by grace. [6] But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.

7 What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, [8] as it is written,

“God gave them a spirit of stupor,

eyes that would not see

and ears that would not hear,

down to this very day.”

9 And David says,

“Let their table become a snare and a trap,

a stumbling block and a retribution for them;

10 let their eyes be darkened so that they cannot see,

and bend their backs forever.”

GENTILES GRAFTED IN

[11] So I ask, did they stumble in order that they might fall? By no means! Rather through their trespass salvation has come to the Gentiles, so as to make Israel jealous. [12] Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion [1] mean!

[13] Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry [14] in order somehow to make my fellow Jews jealous, and thus save some of them. [15] For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? [16] If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.

[17] But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root [1] of the olive tree, [18] do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. 19 Then you will say, “Branches were broken off so that I might be grafted in.” [20] That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. 21 For if God did not spare the natural branches, neither will he spare you. [22] Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. [23] And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. [24] For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.

THE MYSTERY OF ISRAEL’S SALVATION

[25] Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: [2] a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. [26] And in this way all Israel will be saved, as it is written,

“The Deliverer will come from Zion,

he will banish ungodliness from Jacob”;

27 “and this will be my covenant with them

when I take away their sins.”

28 As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. [29] For the gifts and the calling of God are irrevocable. [30] For just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now [1] receive mercy. 32 For God has consigned all to disobedience, that he may have mercy on all.

[33] Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

34 “For who has known the mind of the Lord,

or who has been his counselor?”

35 “Or who has given a gift to him

that he might be repaid?”

36 For from him and through him and to him are all things. To him be glory forever. Amen.

A LIVING SACRIFICE

12  I appeal to you therefore, brothers, [2] by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. [3] [2] Do not be conformed to this world, [4] but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. [5]

GIFTS OF GRACE

[3] For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. [4] For as in one body we have many members, [6] and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. [6] Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; [7] if service, in our serving; the one who teaches, in his teaching; [8] the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, [1] with zeal; the one who does acts of mercy, with cheerfulness.

MARKS OF THE TRUE CHRISTIAN

[9] Let love be genuine.  Abhor what is evil; hold fast to what is good. [10] Love one another with brotherly affection. Outdo one another in showing honor. [11] Do not be slothful in zeal, be fervent in spirit, [2] serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. [13] Contribute to the needs of the saints and seek to show hospitality.

[14] Bless those who persecute you; bless and do not curse them. [15] Rejoice with those who rejoice, weep with those who weep. [16] Live in harmony with one another. Do not be haughty, but associate with the lowly. [3] Never be wise in your own sight. [17] Repay no one evil for evil, but give thought to do what is honorable in the sight of all. [18] If possible, so far as it depends on you, live peaceably with all. [19] Beloved, never avenge yourselves, but leave it [4] to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” [20] To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” 21 Do not be overcome by evil, but overcome evil with good.

SUBMISSION TO THE AUTHORITIES

13  Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. [2] Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. [3] For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, [4] for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer. 5 Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. [6] For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. [7] Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.

FULFILLING THE LAW THROUGH LOVE

[8] Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. [9] For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

CIVIL GOVERNMENT

It is the task of the church to preach the gospel, administer the sacraments, nurture the souls of its members, etc. These are not the tasks of the state. It is the state’s responsibility to order society, raise taxes, govern business and society, maintain a standing army, protect life and property, etc. These are not the tasks of the church. The state is given the power of the sword, the church is not. The apostle Paul declares:

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer (Romans 13:1–4).

In Paul’s view, civil government is authorized by God. When a civil ruler is invested with power he is, in a sense, thereby “ordained” as a minister of God. His rule is not independent of God. The Westminster divines wrote:

God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under him, over the people, for his own glory, and the public good: and to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil doers... . Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere on matters of faith. (Westminster Confession of Faith 23:1, 3)

In our day, the concept of separation of church and state has been widely reinterpreted (and misinterpreted) to mean the separation of state and God. More and more, civil government seeks to be out from “under” God. It seeks autonomous power and authority. When the church cries “foul” the church is criticized for intruding into the domain of the state. The church, however, is not trying to be the state. The church, in offering prophetic criticism, is calling the state to be the state as God ordained it and rules over it.

There is one sense in which the gospel is unabashedly political. It declares that Jesus is the King of Kings and Lord of Lords. He sits in the seat of ultimate authority. All lesser magistrates are ultimately accountable to Him for how they exercise their rule.

The civil magistrate is given the power of the sword. The state is authorized to use force to insure justice and to defend its borders. Governments do not rule by request or suggestion. They rule by law, which is enforced by legal coercion. Although the government with the power of the sword is authorized to exert capital punishment and wage just war, its use of the sword is always accountable to God.

The Bible urges Christians to be models of civil obedience wherever possible. We honor Christ by praying for those in authority over us and for being submissive and obedient to their rule. We are to bend over backwards in our civil obedience. We must obey the magistrates unless they command us to do that which God forbids, or keep us from doing that which God commands. In both of these cases, we not only may, but we must disobey those in authority.

[11] Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. [12] The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. [13] Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. [14] But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

DO NOT PASS JUDGMENT ON ONE ANOTHER

14  As for the one who is weak in faith, welcome him, but not to quarrel over opinions. [2] One person believes he may eat anything, while the weak person eats only vegetables. [3] Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. 4 Who are you to pass judgment on the servant of another? It is before his own master [1] that he stands or falls. And he will be upheld, for the Lord is able to make him stand.

[5] One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. [6] The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God. [7] For none of us lives to himself, and none of us dies to himself. 8 For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s. [9] For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

10 Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; 11 for it is written,

“As I live, says the Lord, every knee shall bow to me,

and every tongue shall confess [1] to God.”

12 So then each of us will give an account of himself to God.

DO NOT CAUSE ANOTHER TO STUMBLE

[13] Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. [14] I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. [15] For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died. [16] So do not let what you regard as good be spoken of as evil. 17 For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. [18] Whoever thus serves Christ is acceptable to God and approved by men. [19] So then let us pursue what makes for peace and for mutual upbuilding.

20 Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. 21 It is good not to eat meat or drink wine or do anything that causes your brother to stumble. [2] [22] The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. [23] But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin. [3]

THE EXAMPLE OF CHRIST

15  We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. [2] Let each of us please his neighbor for his good, to build him up. [3] For Christ did not please himself, but as it is written, “The reproaches of those who reproached you fell on me.” [4] For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. 5 May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, [6] that together you may with one voice glorify the God and Father of our Lord Jesus Christ. 7 Therefore welcome one another as Christ has welcomed you, for the glory of God.

CHRIST THE HOPE OF JEWS AND GENTILES

[8] For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs, [9] and in order that the Gentiles might glorify God for his mercy. As it is written,

“Therefore I will praise you among the Gentiles,

and sing to your name.”

10 And again it is said,

“Rejoice, O Gentiles, with his people.”

11 And again,

“Praise the Lord, all you Gentiles,

and let all the peoples extol him.”

12 And again Isaiah says,

“The root of Jesse will come,

even he who arises to rule the Gentiles;

in him will the Gentiles hope.”

[13] May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.

PAUL THE MINISTER TO THE GENTILES

[14] I myself am satisfied about you, my brothers, [1] that you yourselves are full of goodness, filled with all knowledge and able to instruct one another. 15 But on some points I have written to you very boldly by way of reminder, because of the grace given me by God [16] to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. [17] In Christ Jesus, then, I have reason to be proud of my work for God. 18 For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience—by word and deed, [19] by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; [20] and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, 21 but as it is written,

“Those who have never been told of him will see,

and those who have never heard will understand.”

PAUL’S PLAN TO VISIT ROME

22 This is the reason why I have so often been hindered from coming to you. [23] But now, since I no longer have any room for work in these regions, and since I have longed for many years to come to you, [24] I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while. [25] At present, however, I am going to Jerusalem bringing aid to the saints. 26 For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem. 27 For they were pleased to do it, and indeed they owe it to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. 28 When therefore I have completed this and have delivered to them what has been collected, [1] I will leave for Spain by way of you. [29] I know that when I come to you I will come in the fullness of the blessing [2] of Christ.

30 I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, [31] that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, 32 so that by God’s will I may come to you with joy and be refreshed in your company. [33] May the God of peace be with you all. Amen.

PERSONAL GREETINGS

16  I commend to you our sister Phoebe, a servant [1] of the church at Cenchreae, 2 that you may welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well.

[3] Greet Prisca and Aquila, my fellow workers in Christ Jesus, 4 who risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well. [5] Greet also the church in their house. Greet my beloved Epaenetus, who was the first convert [2] to Christ in Asia. [6] Greet Mary, who has worked hard for you. [7] Greet Andronicus and Junia, [3] my kinsmen and my fellow prisoners. They are well known to the apostles, [4] and they were in Christ before me. [8] Greet Ampliatus, my beloved in the Lord. [9] Greet Urbanus, our fellow worker in Christ, and my beloved Stachys. [10] Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus. [11] Greet my kinsman Herodion. Greet those in the Lord who belong to the family of Narcissus. [12] Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord. [13] Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well. 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers [5] who are with them. 15 Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints who are with them. [16] Greet one another with a holy kiss. All the churches of Christ greet you.

FINAL INSTRUCTIONS AND GREETINGS

[17] I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. 18 For such persons do not serve our Lord Christ, but their own appetites, [6] and by smooth talk and flattery they deceive the hearts of the naive. [19] For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil. [20] The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you.

[21] Timothy, my fellow worker, greets you; so do Lucius and Jason and Sosipater, my kinsmen.

[22] I Tertius, who wrote this letter, greet you in the Lord.

[23] Gaius, who is host to me and to the whole church, greets you. Erastus, the city treasurer, and our brother Quartus, greet you. [1]

DOXOLOGY

[25] Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages [26] but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— 27 to the only wise God be glory forevermore through Jesus Christ! Amen.

STUDY NOTES FOR ROMANS 1

STUDY NOTE FOR ROMANS 1:1 Paul. Ancient letters began with the general formula, “A to B sends greetings.” Using his Roman name, Paul fills out this formula with Christian significance both in his self-description (vv. 1–6) and in the style of his greeting (vv. 7, 8).

servant. Someone totally at the disposal of a master (text note).

apostle. An official messenger of the gospel. See note on 2 Cor. 1:1.

gospel of God. The gospel is the message of the good news of salvation in Jesus; it is the message “of” God, meaning God is both the source and theme of the gospel. Here and elsewhere, Paul’s Trinitarianism surfaces (1:3, 4; 5:1–5; 8:3, 4, 9–11, 16, 17; 14:17, 18; 15:16, 30). The following verses spell out Paul’s understanding of the gospel. BACK TO ROMANS 1:1

STUDY NOTE FOR ROMANS 1:2 which he promised beforehand. The gospel was announced in promise form in the biblically recorded preaching of the prophets, in which the apostolic presentation of the gospel is rooted (3:21; 16:25–27). BACK TO ROMANS 1:2

STUDY NOTE FOR ROMANS 1:3, 4 A description of the two stages (humiliation and exaltation) of the Savior’s ministry, rather than of His two natures (humanity and deity). Although He is the Son of God, He is “descended from David” in order to share our weakness, but was transformed by the “Spirit of holiness” at the resurrection, and was brought into a new epoch of His personal human existence (1 Cor. 15:45; 2 Cor. 13:4). BACK TO ROMANS 1:3, 4

STUDY NOTE FOR ROMANS 1:5, 6 Paul sees Christ as the author of his salvation and also of his calling to be an apostle to the Gentiles (11:13, 14; Acts 9:15; Eph. 3:8). BACK TO ROMANS 1:6

1:5 obedience of faith. Indicating both the obedience that is the necessary fruit of faith and the fact that faith implies obedient submission to the call of God (16:26). BACK TO ROMANS 1:5

STUDY NOTE FOR ROMANS 1:7 Rome. Capital of the empire. We have no certain knowledge of the founding of the Roman church, although visitors from Rome were among those who heard the gospel preached on the day of Pentecost (Acts 2:10).

loved by God and called to be saints. The terms used in the greeting of professing Christians will prove to be keynotes of the letter itself, as God’s calling, love, grace, and peace are explained at length. BACK TO ROMANS 1:7

STUDY NOTE FOR ROMANS 1:8 I thank my God. Gratitude for God’s work of grace in others was a constant feature of Paul’s life (1 Cor. 1:4; Phil. 1:3; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3; 2 Tim. 1:3; Philem. 4).

in all the world. News had spread to the entire empire of the presence of Christians in its capital city. BACK TO ROMANS 1:8

STUDY NOTE FOR ROMANS 1:9 I mention you. Paul’s constant prayerfulness is an expression of his wholehearted service and desire for spiritual usefulness. He prays in full submission to God’s will (vv. 9–12; cf. Eph. 1:15; Phil. 1:9; Col. 1:9; 1 Thess. 1:3; 2 Thess. 1:11; 2 Tim. 1:3). BACK TO ROMANS 1:9

STUDY NOTE FOR ROMANS 1:11 spiritual gift. Here the term is not used in the way Paul uses it in 1 Cor. 12:1; Paul has in view rather the benefit that flows from exercising functional gifts in ministry to others. BACK TO ROMANS 1:11

STUDY NOTE FOR ROMANS 1:12 mutually encouraged. Christian ministry is for the mutual strengthening of the whole body of Christ (Eph. 4:15, 16). BACK TO ROMANS 1:12

STUDY NOTE FOR ROMANS 1:13 often intended. No record of these many occasions exists, but see Acts 19:21; 23:11 for Paul’s sense of being driven by God toward Rome.

prevented. Probably by other, regular responsibilities. See Acts 16:6, 7 for interruptions in Paul’s plans caused either by the inward counsel of the Holy Spirit or by prophetic utterance.

among the rest of the Gentiles. This suggests that Paul thought of the Roman church as predominantly although not exclusively Gentile (cf. 11:13). BACK TO ROMANS 1:13

STUDY NOTE FOR ROMANS 1:14 under obligation. Paul’s planning (v. 13) and his expectation (v. 14) are rooted in a sense of divine obligation (1 Cor. 9:16, 17). He has been given the gospel for all Gentiles (11:13, 14): not just Greek speakers (“Greeks”) who considered themselves cultured, but also non Greek-speakers (“barbarians”) whom the Greeks and Romans scorned as primitive in speech. Cf. Eph. 3:1–8. BACK TO ROMANS 1:14

STUDY NOTE FOR ROMANS 1:16 I am not ashamed of the gospel. Although the gospel is folly to the cultured and the cross appears weak in contrast to Rome’s power, Paul sees his message as divine wisdom and power (1 Cor. 1:22–25, 30).

power. The life-giving, life-transforming impact of the gospel message through the Holy Spirit is essential because of humanity’s bondage to sin and Satan; its culpability before God’s justice (1:18–3:20); and its utter spiritual inability on account of sin (5:6; 8:5–9; cf. Eph. 2:1–3).

believes. Salvation is unmerited, but it is not universally enjoyed. It is received only through faith in Christ.

to the Jew first. This was true in terms of the history of redemption (2:9, 10; John 4:22; cf. Mark 7:24–30), but it was also the pattern of Paul’s missionary outreach. Hence, in visiting the cities of the Roman world, he began by expounding Scripture in the synagogues where possible, and he preached Christ as the fulfillment of the OT promises (Acts 9:20; 13:5, 14; 14:1; 17:1, 17; 18:4, 19, 26; 19:8). Throughout Romans, Paul is careful to uphold the validity of the God-given privileges of His own people (3:1, 2; 9:4, 5; 11:24). BACK TO ROMANS 1:16

STUDY NOTE FOR ROMANS 1:17 righteousness of God. This is a key phrase in Romans (3:21; 5:19; 10:3), regularly explained in the letter as “righteousness ... through (or of) faith” (3:22; cf. 9:30; 10:6). It refers to the righteousness of Christ that is reckoned, accounted, or imputed to the one who believes. This imputation of righteousness to sinners who believe is fully consistent with the personal righteousness of God (cf. 3:25, 26). As a just and righteous judge (2:5–16), God on the merit of the obedience and death of His Son alone justifies, or declares righteous, sinners through true faith in Christ and not through anything that they have done, are doing, or will do (3:21–26; 5:10). Luther’s reading of this verse had a decisive impact on his understanding of justification.

from faith for faith. The righteousness of justification is received exclusively through faith, not works, so it comes to all those with faith, whatever their race.

as it is written. Hab. 2:4 provides the biblical basis for and the summary of what follows, indicating that the way of justification by faith alone was already known in the OT.

shall live. The whole of the Christian life, from beginning to end, is lived in trust and dependence on the God who graciously justifies the sinner. BACK TO ROMANS 1:17

STUDY NOTE FOR ROMANS 1:18 wrath. The divine Judge’s righteous retribution and personal revulsion evoked by moral evil.

is revealed. God’s judgment is not limited to the future; His antagonism to sin is already shown in the world. Its effects are visible even now. The revelation of God’s mercy (v. 17) is comprehensible only against the backdrop of the revelation of God’s righteous anger.

ungodliness and unrighteousness. The order may be significant, since moral decay follows theological rebellion. Or Paul may be using the two words together to express one idea: wicked ungodliness.

suppress the truth. It is not that the truth is sought but cannot be found, but rather that, confronted with the truth (which is “clearly perceived,” v. 20), fallen humanity seeks to hinder and obstruct its influence, and is therefore “without excuse” (v. 20). The “excuse” in view is an appeal to ignorance. BACK TO ROMANS 1:18

STUDY NOTE FOR ROMANS 1:19 what can be known about God. Paul stresses the reality and universality of divine revelation, which is perpetual (“since the creation,” v. 20) and perspicuous (“clearly perceived,” v. 20). Divine invisibility, eternity, and power are all expressed in and through the created order (see theological note “Divine Revelation” on p. 850). The invisible God is revealed through the visible medium of creation and providence. This revelation is manifest; it is not obscured but is clearly seen. BACK TO ROMANS 1:19

STUDY NOTE FOR ROMANS 1:21 knew God. Here Paul stresses that humanity not only has the opportunity to know God through general revelation, but that the revelation yields real knowledge. Human beings’ ungodliness is their refusal to acknowledge, approve of, or delight in what they cognitively know to be true. Although at a deep level they cannot avoid awareness of their personal Creator, people refuse to honor Him as God or give thanks to Him. The consequence of rejecting God is that their minds and hearts have grown dark. A refusal to honor God leads all intellectual pursuits to frustration. BACK TO ROMANS 1:21

STUDY NOTE FOR ROMANS 1:22, 23 Claiming to be wise, they became fools ... exchanged the glory of the immortal God. Intellectual arrogance before God displays a reversed sense of values; the worship of God is exchanged for devotion to man-made and man-reflecting idols. The indelible, God-given instinct to worship is perverted by being centered on the wrong object (v. 25). BACK TO ROMANS 1:22, 23

STUDY NOTE FOR ROMANS 1:24 God gave them up. Judgment involves the removal of divine restraints on both sinful actions and on their consequences (vv. 26, 28). BACK TO ROMANS 1:24

STUDY NOTE FOR ROMANS 1:25 worshiped and served the creature rather than the Creator. Exchanging God’s truth for the lie that blurs the absolute distinction between the Creator, who alone deserves worship, and every product of His creative power and wisdom—whether individual creatures or the universe as a whole—is the source of all deluded thought and depraved practice that obscure and defy the distinctions by which He has ordered His creatures’ natures and relationships (vv. 26, 27). BACK TO ROMANS 1:25

STUDY NOTE FOR ROMANS 1:26, 27 God judges fallen man’s perversion of the divinely ingrained instinct to worship by giving sinful human beings over to the perversion of other instincts from their proper functions. Scripture views all homosexual actions in this light (Lev. 18:22; 21:13). The consequence is degradation of the body (v. 24), domination by lust, the disintegration of what is truly “natural” (i.e., in accordance with human nature as created by God; v. 26), and bondage to uncontrollable passions (v. 27). BACK TO ROMANS 1:26

1:27 receiving in themselves the due penalty. Even in a morally fallen world, God’s moral order stands: the harvest reaped is related to the crop sown (Gal. 6:7, 8). BACK TO ROMANS 1:27

STUDY NOTE FOR ROMANS 1:28 did not see fit ... God gave them up. Sin brings a disdain for God and what is pleasing to Him. It puts one in jeopardy of abandonment by God to a debased mind and a spirit of licentiousness (vv. 29–31). In Greek, “did not see fit” and “debased” have the same root: they did not “approve” acknowledging God, so He consigned them to a mindset that He did not “approve.” BACK TO ROMANS 1:28

STUDY NOTE FOR ROMANS 1:32 know God’s righteous decree. Paul sees as evidence of the guilt and bondage of sin that the knowledge of divine judgment no longer acts as a restraint, but it becomes a spur to further rebellion in the form of encouraging others to sin. This text confirms that God’s revelation in nature communicates His moral character and a sense of moral duty in humanity. BACK TO ROMANS 1:32

STUDY NOTES FOR ROMANS 2

STUDY NOTE FOR ROMANS 2:1–16 In what follows, Paul turns to an imaginary representative of a real and identifiable group of people. Although he specifically mentions Jews only at v. 17, he probably has them in mind already. They agree with his statement about God’s wrath against ungodly and unrighteous people, but assume that they stand outside of that wrath-deserving circle (hence his stern warning in v. 5). But the nature of this presumption, if not its specific form, is not limited to Jews but applies to God’s people in every age. In this context, Paul sets forth the principles of the divine judgment all must face. It is based on truth (v. 2) and marked by righteousness (v. 5). It is according to works (v. 6), impartial in nature (v. 11), and executed through Christ (v. 16). Such judgment will bring agonizing ruin to all sinners (vv. 8, 9).

2:1 no excuse. Paul unmasks those who will agree with his exposition of divine wrath on sin (1:18–32) but assume they are immune to it.

practice the very same things. Their judgment of others is therefore in effect a self-condemnation (v. 3). BACK TO ROMANS 2:1

STUDY NOTE FOR ROMANS 2:2 rightly falls. A link with 1:18. God’s just judgment is based on the reality of the individual’s response or non-response to Him, not on other considerations (such as a mere knowledge of God’s law or verbal agreement with its standards, vv. 17–24). BACK TO ROMANS 2:2

STUDY NOTE FOR ROMANS 2:4 presume. They refuse to acknowledge that the kindness of God is intended to produce sorrow for sin and a turning away from it. They despise this purpose of divine generosity, and thereby show disdain for God Himself. They assume that His patience implicitly condones their persistence in disobedience. See theological note “The Goodness of God” on p. 991. BACK TO ROMANS 2:4

STUDY NOTE FOR ROMANS 2:5 storing up wrath. Religious presumption comes from a hard heart, since continued resistance to God’s purposes in showing grace is a refusal of God’s will and increases guilt while protesting innocence. Thus, for example, towns that witnessed Jesus’ gracious miracles but remained unbelieving compounded their culpability (Matt. 11:20–24). Wrath is stored up, pointing forward to proportionate punishment in hell. BACK TO ROMANS 2:5

STUDY NOTE FOR ROMANS 2:6–10 The ground of judgment will be what people have been or done (v. 6). Paul is not here denying what he elsewhere emphasizes: that salvation is a gift, not a reward (5:15, 17; 6:23). Divine judgment is based on every aspect of a person’s relationship to God. Only those who receive grace do in fact seek “glory and honor and immortality” (v. 7). Others are “self-seeking” (v. 8), not God-honoring. Paul teaches that while salvation is by grace, judgment is according to works (2 Cor. 5:10; Rev. 20:12–15). Apart from the obedient works of Christ, imputed to believers by grace through faith, there is only one verdict possible to “the Jew first and also the Greek” (v. 9), and that guilty verdict warrants the punishment of “wrath and fury ... tribulation and distress.” BACK TO ROMANS 2:6

STUDY NOTE FOR ROMANS 2:11 no partiality. Neither the divine judgment of condemnation nor right standing with God is on the basis of ethnic background, or of any natural or self-generated distinctions within humanity (9:6–13; Gal. 6:15). The truth that God does not show partiality was revealed in the OT (Deut. 10:17) and came to clearer expression in the New as the gospel was conveyed to the Gentiles (Acts 10:34, 35). BACK TO ROMANS 2:11

STUDY NOTE FOR ROMANS 2:12–16 The Jews were ready to appeal to the law of Moses, which they had and the Gentiles did not. The implication was that in this connection God does show “partiality” (v. 11). The role of the law is a major theme in Romans (3:27–31; 4:13–15; 5:13–15; 6:14, 15; 7:1–25; 13:8–10). Here in his first discussion of it, Paul shows that what pleases God is not knowledge of the law but obedience to God’s will revealed in it. Therefore, “God shows no partiality” (v. 11).

2:12 all who have sinned. This category includes everyone, as is made clear in 3:19, 20, 23.

law. The law of Moses, summarized in the Ten Commandments (Ex. 20:1–17; Deut. 5:1–22). The Mosaic law already reveals God’s condemnation of sin, but the cause of sin lies in our hearts, that is, deeply rooted in our natures, and not in the law (7:13). The “the work of the law” (v. 15) refers to the moral commandments of God accessible to the conscience of every person. The knowledge of the “work of the law” resides in the heart, because mankind was created in the image of God (Gen. 1:26, 27). Since God judges people in accordance with standards known to them, a defense based on ignorance of the Mosaic law is irrelevant and illegitimate. It is not the degree of revelation received, but response to the revelation itself, however received, that will prove critical on the day when God will judge (v. 16). BACK TO ROMANS 2:12

STUDY NOTE FOR ROMANS 2:14 by nature do what the law requires. No one can be justified on the basis of personal righteousness, but the universal presence of moral standards across human societies, and the common sense of obligation to such standards, indicate humanity’s universal moral constitution and sense of accountability to God, a legacy of our creation in the image of God (Gen. 1:26, 27; 9:6). This is evidenced by the fact that “their conscience also bears witness” (v. 15). Thus Paul rebuked Corinthian Christians for trespassing divine boundaries that even pagans observed (1 Cor. 5:1). BACK TO ROMANS 2:14

STUDY NOTE FOR ROMANS 2:16 my gospel. The gospel Paul preaches. In this gospel, the bad news of the judgment to come precedes the good news of grace.

by Christ Jesus. All judgment has been placed in His hand (Matt. 7:21–23; 25:31–33; John 5:22; 2 Cor. 5:10). Such judgment will be infallible, penetrating to “the thoughts and intentions of the heart”; nothing will be concealed from the Judge (Heb. 4:12, 13). Nor will anyone say that it is unfair for the human to be judged by the divine, since the agent of judgment will be the incarnate Christ, Himself a man (cf. Acts 17:31). BACK TO ROMANS 2:16

STUDY NOTE FOR ROMANS 2:17–29 Paul now turns directly to the Jewish claim to special privilege, dealing in more detail with the possession of the law (vv. 17–24) and circumcision (vv. 25–29). In connection with the law, he presses home the claim of v. 1 that the Jews were guilty of the sins for which they condemned others. In connection with circumcision, he argues that the sign without the reality signified (cleansing of the heart) is spiritually meaningless.

2:17–20 Paul lists the privileges of which the Jews boasted. Paul agrees that the Jews’ reception of God’s Word was an expression of His special grace (3:1, 2; 9:4, 5). But they erred by thinking that such blessings made them superior to others. BACK TO ROMANS 2:17

STUDY NOTE FOR ROMANS 2:21–23 The responsibilities that accompany privilege have not been fulfilled. Paul specifies the commandments against adultery, sacrilege, and theft (Ex. 20:4, 5, 14, 15). BACK TO ROMANS 2:21

STUDY NOTE FOR ROMANS 2:25 circumcision ... of value. Paul’s argument in ch. 2 now moves to a climax. Condemnation results from failure to obey revelation of whatever kind. Jews have transgressed the Mosaic law in particular, emptying circumcision of its real significance. Paul recognizes the privilege of Jewishness (9:4, 5) and of circumcision in particular (3:1, 2; 4:11). But physical circumcision is a sign of sanctification and renewal of life (v. 25; Deut. 30:6). The reality, not the sign, is the vital thing and may be possessed without regard to one’s Jewish ethnicity (vv. 26, 27). BACK TO ROMANS 2:25

STUDY NOTE FOR ROMANS 2:29 a Jew is one. The work of the Spirit, resulting in a God-centered life, makes one a member of God’s covenant people in the fullest and most proper sense of the word. The possession of “circumcision” (v. 28) and the “written code” (v. 27) are incapable of doing this. As Paul will show, his conclusion might shock the Jews he addresses, but it is rooted in the teaching of the OT itself (Jer. 9:25, 26; Deut. 10:16; 30:6; cf. Rom. 9:6). BACK TO ROMANS 2:29

STUDY NOTES FOR ROMANS 3

STUDY NOTE FOR ROMANS 3:1 Paul’s statement that there is no favoritism with God (2:11), and his arguments regarding possession of the law (17–24) and circumcision (25–29), do not mean that there is no “advantage” in being a Jew, only that disobedience nullifies that advantage. BACK TO ROMANS 3:1

STUDY NOTE FOR ROMANS 3:2 the oracles of God. The phrase refers to the OT and reveals the apostolic conviction, learned from Jesus Himself, that the inspiration of those Scriptures extends to their words (Matt. 4:4; John 10:35). BACK TO ROMANS 3:2

STUDY NOTE FOR ROMANS 3:3, 4 The response of unbelief does not nullify the faithfulness of God to the promises in His Word. He keeps them (9:6, 7; 2 Tim. 2:13), as the OT (Ps. 51:4) underlines. Paul later addresses the problem of the Jews’ unbelief in the gospel at length (ch. 9–11). BACK TO ROMANS 3:3, 4

STUDY NOTE FOR ROMANS 3:5–8 Two related questions are presented here. The first question voices an objection. If people’s unrighteousness is an occasion for the righteousness of God to act, does that not make it unrighteous of God to execute His wrath upon unrighteousness? Paul’s answer is brief. It is a “given” that God is going to judge the world and that His judgment will be just. In the second question, Paul is reducing the objection to an absurd conclusion. If God somehow accepts the unrighteousness that is an occasion for His mercy, should He not welcome even more acts of unrighteousness from us? This conclusion is foolish (6:1, 2, 15). God’s good ends do not justify mankind’s evil means (cf. Gen. 50:20).

3:5 I speak in a human way. Although it is only expressed as a possibility in a discussion, the suggestion that God could be unjust reflects a sinful mind-set and calls for an immediate correction. BACK TO ROMANS 3:5

STUDY NOTE FOR ROMANS 3:6 The justice of God will be displayed in the last judgment. Obviously, sinners will be unable to excuse themselves by saying that their transgressions make the display of God’s righteousness in judgment—a good thing—necessary. God’s justification of sinners does not undo the elementary truth that He will judge the world in righteousness, and He does not justify His people merely through the passing over of our sins. Atonement is required, and this perfect atonement was made by Christ Jesus for His people (vv. 21–26). BACK TO ROMANS 3:6

STUDY NOTE FOR ROMANS 3:8 slanderously charge us. Foolish as the false conclusion is, it seems that Paul was accused of teaching it. A similar, but not identical issue, is discussed in 5:20–6:1. BACK TO ROMANS 3:8

STUDY NOTE FOR ROMANS 3:9 Are we Jews any better off. Despite the privilege of receiving God’s oracles, Jews have joined Gentiles in rebellion against God and in liability to His condemnation (2:9; cf. 3:22, 23; Eph. 2:1–3). BACK TO ROMANS 3:9

STUDY NOTE FOR ROMANS 3:10–18 as it is written. This is the common NT wording when appeal is made to the authority of Scripture (1:17; 3:3). Here Paul compiles a series of OT passages (Pss. 14:1–3; 5:9; 36:1; 140:3; 10:7; Prov. 1:16; Is. 59:7, 8) that, taken together, stress universal human sinfulness and the depravity and condemnation of all mankind. BACK TO ROMANS 3:10

STUDY NOTE FOR ROMANS 3:18 no fear of God. In the OT, the essence of a proper attitude to God is “fear,” or devout reverence, the absence of which is practical atheism. BACK TO ROMANS 3:18

STUDY NOTE FOR ROMANS 3:19 the law. Here “law” is a reference to the OT Scriptures in general, since Paul’s quotes come from Psalms, Proverbs, and Isaiah (cf. 1 Cor. 14:21, John 10:34).

says. A further indication that Paul sees Scripture as the living voice of God.

under the law. As in 2:12, the reference is to those who possess the OT revelation, i.e., the Jews in particular. As Gentiles stand condemned by the “work of the law written on their hearts” (2:15) through general revelation (1:21, 32), so the Jews’ possession of the law imparted through Moses renders them accountable also, without excuse or defense for their transgression of it.

every mouth ... stopped ... held accountable. No sinner, whether Jew or Gentile, has grounds for appeal; none can claim to be free from guilt before God. All are lost. BACK TO ROMANS 3:19

STUDY NOTE FOR ROMANS 3:20 through the law comes knowledge of sin. See theological note “The Threefold Use of the Law” on p. 273. While the Jews appeal to their possession of the law as proof of their privileged position before God, Paul has now demonstrated that any Jew’s sin is unveiled and condemned, not hidden and condoned, by the law (note Paul’s self-description in 7:7–11). At the last judgment, all argument with a perfectly just and omniscient judge will be futile. BACK TO ROMANS 3:20

STUDY NOTE FOR ROMANS 3:21–31 Having shown the need of both Jew and Gentile for the righteousness of God revealed in the gospel (1:16), Paul now explains how it is provided in Christ (vv. 21–26), and draws out two of the implications of this provision (vv. 27–31).

3:21 But now. Because the law of Moses, seen as demand, cannot save, God’s righteousness that brings salvation comes “apart from the law.” Yet the gospel is not contrary to the law of Moses (1:2). The gospel was already proclaimed in both “the Law and the Prophets” (1:1, 2; 4:1–25; 16:25–27) But “now” (the time filled with redemptive significance because of the coming of Christ, v. 26) God’s righteousness comes to historical realization through Christ and His work.

apart from the law. Righteousness with God is not achieved by our acts of obedience to the law. Nevertheless, Paul insists that the gospel is not contrary to the law, but upholds it through the obedience of Christ (v. 31) and fulfills it through the Spirit’s renewal of believers (6:15; 8:3, 4; 13:8, 10). BACK TO ROMANS 3:21

STUDY NOTE FOR ROMANS 3:22 through faith in Jesus Christ for all who believe. The righteousness of God must be received now that it “has been manifested” (v. 21). Believing, for Paul, involves knowledge of the gospel’s content, mental assent to its testimony about Christ (10:14), and trust and reliance on Him as Savior and Lord, which manifests itself in obedience (1:5). The righteousness of God is exclusively for those who have faith and inclusive of all who have faith (“there is no distinction: for all have sinned”), whether Jew or Gentile (3:22, 23). BACK TO ROMANS 3:22

STUDY NOTE FOR ROMANS 3:23 fall short of the glory of God. See theological note “Human Depravity” on p. 889. A poignant description of the consequence of sin. Made in the image of the glorious God (Gen. 1:26, 27), humanity has exchanged God’s glory for idolatry (1:23) and distorted the divine image (1:25 note). Now people are morally and spiritually ugly and depraved. Grace renews and restores humanity’s lost glory in believers (5:2; 8:18; 1 Cor. 15:42–49; 2 Cor. 3:18; Eph. 4:24; Phil. 3:20, 21; Col. 3:10). BACK TO ROMANS 3:23

STUDY NOTE FOR ROMANS 3:24 justified. In Scripture, justification is the opposite of condemnation (e.g., Prov. 17:15). It is the declaration of the believing sinner to be just—i.e., righteous—and it comes about by virtue of the imputed righteousness of Christ, the “gift of righteousness,” as 5:17 terms it (cf. Phil. 3:9). Christ’s righteousness is now legally considered to be the possession of the sinner. Justification is final and irreversible (8:1, 33, 34). It is grounded in Christ’s lifelong obedience, in which He fulfilled the precepts of God’s law for us, and in His death on the cross, where He bore the penalty of God’s judgment against us. Believers are united by faith alone to Christ in His resurrection, which vindicated His own flawless obedience to God’s law (1 Tim. 3:16): He “was raised for our justification” (4:25). Therefore, believers now share the same righteous status as the risen Christ Himself, with whom they are united now and forever (2 Cor. 5:21).

by his grace as a gift. Paul’s repetition of the same idea in different words emphasizes the divine initiative and mercy in freely granting salvation.

redemption. Freedom gained through the payment of a price; here specifically, release from the former condition of bondage in the guilt of sin (Eph. 1:7). This is accomplished through Christ’s death, the ransom price for believers’ salvation (Mark 10:45; 1 Tim. 2:6; Heb. 9:15). BACK TO ROMANS 3:24

STUDY NOTE FOR ROMANS 3:25 whom God put forward as a propitiation. Christ died as a propitiatory sacrifice that satisfies the divine judgment against sinners and assuages the Father’s wrath against them, bringing about forgiveness and justification.

Martin Luther recognized that the Gk. word here translated as “propitiation” (hilast?rion) is also used in the Septuagint in Ex. 25:22, where it is translated into English as “the mercy seat.” In speaking to His people, God said of the mercy seat, “There I will meet with you.” Rom. 3:25 showed Luther that Christ is our mercy seat. God meets us at the cross.

by faith. The emphasis of v. 22 is repeated and thereby underscored. “By” indicates the means of our being linked to the righteousness of Christ. Faith is the instrument, not the ground or basis, of justification. The ground is Christ’s perfectly obedient life and propitiating death. BACK TO ROMANS 3:25

STUDY NOTE FOR ROMANS 3:26 to show his righteousness. God’s judicial righteousness is demonstrated in the gospel. Under the Mosaic sacrificial system, forgiveness was offered through (but not on the basis of) animal sacrifice. As the NT recognizes (Heb. 9:11–15; 10:1–4), such sacrifices cannot substitute for the sins of humans. The real significance of the OT sacrifices was found in the way they pointed forward to Christ, through whom God would deal with human sin in an appropriate and final way. In view of what He would later do, God could righteously pass over “former sins” (v. 25)—for example, justifying Abraham (4:1–5) and David (4:6–8) when they believed His promises about the Redeemer to come. The work of Christ reveals both the justice of God (He does punish sin in the person of His own Son; 8:32), and the righteousness of God’s way of salvation by “faith in Jesus” (v. 26). In dealing with Christ as sin-bearer and the human person as sinner, God does not compromise His own holiness, nor the necessity of sin’s being atoned for. Yet He graciously provides a salvation that mankind is incapable of obtaining. In this respect, Paul sees the cross as the manifestation of the glorious wisdom of God (1 Cor. 1:23, 24). BACK TO ROMANS 3:26

STUDY NOTE FOR ROMANS 3:27 what becomes of our boasting. The point made in 2:17, 23 resurfaces (cf. 3:19). Since Jew and Gentile alike are under wrath for their sin; and since the law of God does not excuse or save Jews, but rather reveals their condemnation; and since the gospel exposes a person’s unrighteousness while revealing God’s righteousness, no one, not even a Jew, has grounds for boasting (4:2, 3). Indeed, boasting “is excluded,” since justification is through faith alone (vv. 27, 28, 30), not because of human achievement. BACK TO ROMANS 3:27

STUDY NOTE FOR ROMANS 3:28 justified by faith. See theological note “Justification by Faith” on p. 2078. BACK TO ROMANS 3:28

STUDY NOTE FOR ROMANS 3:30 God is one. Salvation does not come by the possession of the law. This implies that salvation is available to others as well as Jews. Paul confirms this truth in the face of Jewish opposition by appeal to the fundamental confession of OT religion, that God is one (Deut. 6:4). This principle was implied already in the OT prophets’ composite lawsuits against the nations for their sins and against the Jews for theirs (e.g., Amos 1; 2). Paul stresses that justification comes to Jew (“the circumcised”) and to Gentile (“the uncircumcised”) in the same way—by faith alone. BACK TO ROMANS 3:30

STUDY NOTE FOR ROMANS 3:31 Do we then overthrow the law by this faith. See theological note “Antinomianism” on p. 2272. Paul is rejecting the law as the way of justification. But since the law as moral demand was not given to sinners in order to justify them (vv. 19, 20), the principle of justification by grace through faith cannot be a contradiction of the law. As Paul later demonstrates, the gospel upholds and promotes the law as the way in which the justified must walk (13:8–10) and can now begin to walk through the Spirit’s power (8:3, 4). BACK TO ROMANS 3:31

STUDY NOTES FOR ROMANS 4

STUDY NOTE FOR ROMANS 4:1–25 Paul confirms his argument that justification is by grace alone through faith alone in Christ alone (3:22–25) by an appeal to the life of Abraham. As spiritual father of the Jews (v. 1), Abraham provides a test case for Paul’s doctrine. If he can show that Abraham was justified by faith alone, his earlier exposition becomes irrefutable in a Jewish context. BACK TO ROMANS 4:1

STUDY NOTE FOR ROMANS 4:2, 3 Contrary to the Jewish view that Abraham was considered righteous and sustained in covenant with God on the basis of his obedience and faithfulness, Paul intends to demonstrate that the general statement in 3:27 is true of Abraham in particular. Abraham had nothing “to boast about,” for Gen. 15:6 proves that it was through faith, not by law-keeping, that he was counted righteous. See theological note “Justification by Faith” on p. 2078. BACK TO ROMANS 4:2, 3

STUDY NOTE FOR ROMANS 4:4, 5 It is a general principle that wages are earned by working, not received “as a gift.” But Gen. 15:6 makes no mention of works on Abraham’s part, only of the trust he had in God. Although faith was Abraham’s action, it contributed nothing to Abraham’s resultant righteousness before God, which was God’s own gift (v. 4). In this sense, while faith as the instrument of justification involves human activity, it is not a “work” of merit. The righteousness of God was “counted” to Abraham through faith (vv. 3, 9) and not earned by him. By characterizing God as “him who justifies the ungodly,” Paul includes Abraham among the ungodly, whose works provide no ground for their justification—a bold contradiction of Jewish tradition about Abraham’s personal righteousness, but one supported by the biblical record (Gen. 12:11–20; 20:1–18). See theological note “Faith and Works” on p. 2231. BACK TO ROMANS 4:4, 5

STUDY NOTE FOR ROMANS 4:6–8 That Paul’s exegesis of Gen. 15:6 is correct is confirmed by an appeal to David’s words in Ps. 32:1, 2. Blessedness (fellowship with God together with all its accompaniments, and salvation) is not earned, but is the effect of the gift of forgiveness. It is by Christ’s work, not ours, that we are justified. Any merit of our own, even the good that redeemed people do by the power of the Holy Spirit, is excluded. BACK TO ROMANS 4:6

STUDY NOTE FOR ROMANS 4:9–12 Paul now addresses a further criticism of his argument: Even if he has shown that righteousness comes by grace through faith in the case of Abraham, has he forgotten that Abraham was the father of the circumcised (and therefore not of the uncircumcised)? The apostle provides a devastating answer: Gen. 15:6 describes Abraham before he was circumcised (v. 10). The righteousness signified and sealed for him by circumcision had already been credited to him when he was still uncircumcised. He therefore serves as the prototype for all believers, both Jew and Gentile. For the Jew, he serves as prototype because his circumcision pointed back to his justification; for the Gentile, because he received justification apart from circumcision. BACK TO ROMANS 4:9

STUDY NOTE FOR ROMANS 4:13–15 The argument is now taken a step further. The promise given to Abraham was that he would be the father of a multitude who would possess the land of Canaan, and that he would also be the fountain of blessing for all nations (Gen. 12:2, 3, 7). Paul, however, interprets the promise of the land as having a wider scope than Canaan: Abraham would be “heir of the world.” God’s original intention for Israel was that they would be faithful and reflect God’s presence from the temple throughout the world, and thus, God’s presence in the Promised Land was to be extended throughout the world. Consequently, the world was to become dominated by God’s tabernacling presence, and the Promised Land would become equal to the new earth.

Christ is the Seed of Abraham (Gal. 3:16), the true Israel, and has already inherited the entire world and is laying claim to its peoples through the preaching of the gospel, the means by which He saves His own (Ps. 2:8; cf. Matt. 28:18, 19). This promise was received by Abraham through faith, “not ... through the law” (v. 13). Paul assumes the truth of what he demonstrates in Gal. 3:17, that since the law came 430 years after the promise, reception of the blessings promised to Abraham and his descendants cannot be dependent on the law. If the inheritance were contingent on obedience to the law, faith would have no place in the divine scheme of things and the promise would be void, since the law cannot bring about the obedience it requires for its fulfillment. Only “where there is no law” is there “no transgression”; where there is law, it “brings wrath” (v. 15). Given the established truth of the sinfulness of all people, it is impossible that the promise could be received on the basis of law-keeping. BACK TO ROMANS 4:13

STUDY NOTE FOR ROMANS 4:16 That is why it depends on faith. Because the promise in all its elements is received by faith, it also rests “on grace.” If it were on the basis of works, the promise would fail; if it were on the basis of circumcision, it could be received only by Jews. Because it is by faith, and therefore by grace (by God’s action, not man’s), it is “guaranteed” to come to Abraham’s true spiritual offspring—all believers whether Jew or Gentile by birth. BACK TO ROMANS 4:16

STUDY NOTE FOR ROMANS 4:17 as it is written. Again Paul appeals to Scripture (Gen. 17:5) for confirmation of his exposition. Rather than being the father of Jews (the circumcised, who imperfectly adhered to the law; v. 16) only, it was already clear in Genesis that Abraham was to be the spiritual patriarch of all believers, Jew and Gentile alike. That the promise of God should be received by Jews and Gentiles through faith is evident from the character of the God whom Abraham believed, the One “who gives life to the dead.” This is seen in the new life that came from the apparently dead womb of Sarah (v. 19; Gen. 16:1, 2; 17:17–19), in the life given back to Isaac when he was under the sentence of death (Gen. 22), and ultimately in the life restored in the resurrection of Christ (4:24, 25).

calls into existence the things that do not exist. This may refer to God’s creation of the world out of nothing (see Gen. 1; Is. 41:4; 48:13 for creation summoned into being by God’s word), to the birth of Isaac (in which a nation emerges from a barren womb), or, most likely, to both of those acts of the Lord. Perhaps this also alludes to the words of Hos. 1:10; 2:23 (9:25, 26). BACK TO ROMANS 4:17

STUDY NOTE FOR ROMANS 4:18 In hope he believed. Trusting in God’s power (v. 17), Abraham gained assurance that the promise would be fulfilled. Paul indicates that true faith is directed toward God and not our circumstances, toward the divine word and not toward the human situation.

against hope. In the natural course of events and by the standards of this world, Abraham’s belief that Sarah would bear his child (the first requirement for receiving what was promised) was foolish, for reasons given in v. 19. BACK TO ROMANS 4:18

STUDY NOTE FOR ROMANS 4:19 about a hundred years old. See Gen. 17:1, 17. BACK TO ROMANS 4:19

STUDY NOTE FOR ROMANS 4:20 he grew strong in his faith. The laughter of doubt was the initial response of both Abraham and Sarah to God’s seemingly impossible promise of a child in their barrenness and old age (Gen. 17:17; 18:12, 13). Yet they acted in faith, and Isaac (Hb. “he laughs”) was conceived (Heb. 11:11, 12).

gave glory to God. Giving glory to God is a hallmark of faith, since it is dependence on God’s power and trust in His word of promise (v. 21). Abraham’s life of faith was one in which God’s attributes formed the foundation (1:20), and therefore in which God’s glory was displayed (cf. 1:21). It was through exercising this kind of faith that he was justified (v. 22). BACK TO ROMANS 4:20

STUDY NOTE FOR ROMANS 4:25 The proof of justification by faith alone in Abraham’s case leads Paul back to the foundation of justification in the work of Christ (3:24–26). Christ’s death and resurrection are two indivisible but distinguishable aspects of His one saving work. In His death, Christ bore the legal penalty for our guilt. In raising Jesus from the dead, the Father vindicated Jesus, nullifying the sentence of death, and declaring Him to be righteous. This vindication grounds our justification through our union with Christ. BACK TO ROMANS 4:25

STUDY NOTES FOR ROMANS 5

STUDY NOTE FOR ROMANS 5:1–11 The implications of justification by grace alone through faith alone are now drawn out. The transition from wrath (1:18) to grace (3:21) transforms both the status and the experience of the believer. Instead of estrangement (3:10–17), there is now peace (5:1); in place of falling short of God’s glory through sin (3:23), there is the hope of glory (5:2); instead of suffering as judgment, there is joy in tribulation because of what God produces through it (5:3); instead of fearful uncertainty, there is assurance of God’s love (vv. 6–8) and joy in Him (v. 11).

5:1 we have peace. See text note. Numerous manuscripts support “let us have” peace, but the best manuscripts and the flow of Paul’s argument support the first rendering. That “we have now received reconciliation” (v. 11) implies that we are at peace with God already. With peace established in the gospel, we now have access to God’s presence. The wall of partition has been removed. This peace is not a guarded truce subject to new warfare. It is a permanent peace, marking not only the absence of hostility but also the presence of fellowship and communion with God. BACK TO ROMANS 5:1

STUDY NOTE FOR ROMANS 5:2 hope. NT hope is the assurance of something not yet fully experienced (8:24, 25) and quite different from uncertain, wishful thinking. That this hope will not be frustrated is guaranteed here and now by the love of God that the Holy Spirit pours into believers’ hearts (vv. 4, 5). BACK TO ROMANS 5:2

STUDY NOTE FOR ROMANS 5:4 character. Character—the quality of being approved through testing—is produced by the grace of the gospel and demonstrated in faith that perseveres through affliction. It confirms our confidence that the glory for which we hope will one day be ours (8:17–25). BACK TO ROMANS 5:4

STUDY NOTE FOR ROMANS 5:6 Christ died. The nature and vast extent of this outpoured love (v. 5) are most vividly seen in the cross. There God acted “at the right time,” both in the sense that the death of Christ took place according to the divine timetable (John 17:1; Acts 2:23; Gal. 4:4), and also because it meets us in the moment of our deepest need. This is Paul’s point when he says “still weak” (v. 6), “still sinners” (v. 8), “while we were enemies” (v. 10). BACK TO ROMANS 5:6

STUDY NOTE FOR ROMANS 5:8–11 Like 8:1–4, 32, this passage highlights the special purpose and effectiveness that Paul regularly ascribes to Christ’s death. That is, Christ died specifically “for us” (v. 8) who now believe and are justified through faith, and His death actually achieved for us the “reconciliation” that “we have now received” (v. 11). See theological note “Definite Atonement” on p. 1875. BACK TO ROMANS 5:8

STUDY NOTE FOR ROMANS 5:9 much more. Paul argues from the greater to the less. If, when our relationship to God was one of estrangement, God would do for us the work of reconciliation, at the cost of the suffering and death of His Son, now that He has given us peace with Himself through that death, He will not withhold the full and final salvation that is “by him” and by “his blood” as the ascendant Mediator. Keeping for final salvation those who have already been justified is simply God’s following through on His initial purpose of love toward them. The decisive, and more costly, expression of this loving purpose was Christ’s actual reconciling death, which guarantees the justification and glorification of those for whom He died (8:29–32). BACK TO ROMANS 5:9

STUDY NOTE FOR ROMANS 5:10 reconciled. Paul alone in the NT describes the sin-bearing work of Christ as reconciliation (11:15; 2 Cor. 5:18–20; Eph. 2:16; Col. 1:20, 22), although the idea is already present in the OT, especially in Hosea. God’s alienation from us is ended by removing the cause of alienation (our sin, guilt, and condemnation) by the death of Christ (cf. 2 Cor. 5:21). In this sense, reconciliation is objective (2 Cor. 5:18, 19). However, it must be “received” (v. 11; cf. 2 Cor. 5:20), by the laying aside of our own alienation and hostility, that is, by repentance and faith in Christ. BACK TO ROMANS 5:10

STUDY NOTE FOR ROMANS 5:12–21 Paul’s “therefore” (v. 12) indicates that what follows is connected in Paul’s mind with what has preceded it, so that the comparison and contrast he draws between Adam and Christ is his theological elaboration on what has already been said. Paul’s stress on the “one man” throughout the passage (vv. 12, 15–17, 19) indicates that he viewed both Adam and Christ as historical individuals who acted representatively as covenant heads on behalf of many others. In the case of Adam, the focus of attention is on his “one trespass” (vv. 16, 18, and text note) by which all his natural descendants “were made sinners” (v. 19). They had solidarity with Adam as their representative before God. Therefore, when Adam sinned, his one sin was reckoned or imputed to them all. In this way, they were constituted sinners.

5:12 just as sin came into. Paul here begins a comparison that is not concluded until vv. 18–21. The comparison is interrupted by a meditation extending through v. 17.

through one man. Death is not natural to humanity, but is the direct result of sin (Gen. 2:17).

because all sinned. The universal reign of death is the consequence of sin. All mankind (except Christ) was involved with Adam in his sinning by virtue of imputation. He represented us before the Lord in Eden, and the guilt he incurred was imputed to his descendants—declared or put on our accounts—so that we are born guilty even before we commit any act of personal sin. All sinned in the sin of Adam. See theological note “Human Depravity” on p. 889. BACK TO ROMANS 5:12

STUDY NOTE FOR ROMANS 5:14 death reigned. Adam transgressed a specific prohibition in Eden, and at Sinai, God again gave many specific commandments through Moses. Between Eden and Sinai, all people were subject to death even before the law of Moses was given, showing that their status as sinners and liability to sin’s punishment were based on Adam’s transgression and its imputation to them.

a type of the one who was to come. Adam, the first man, was the divinely appointed head of the whole of humanity (Christ excepted), and his sin forfeited righteousness for all those he represented (“all men,” vv. 12, 18; the “many,” vv. 15, 19). In the same way, God made Christ the representative head of a new humanity so that His obedience unto death might gain their justification. Inherent in this teaching is the thought that the restoration provided in salvation must follow the pattern of the original constitution of humanity before God—but in a way wherein Christ succeeds where Adam failed (1 Cor. 15:45–49; Heb. 2:14–18). BACK TO ROMANS 5:14

STUDY NOTE FOR ROMANS 5:15 But the free gift is not like the trespass. Paul spells out the contrast between Christ and Adam in vv. 15–17. Not only are the acts of the two men antithetical, but the grace of the work of Christ is seen to be greater than the sin, judgment, and condemnation of Adam in the way it brings justification, righteousness, and life to ruined souls (“much more,” vv. 15, 17). BACK TO ROMANS 5:15

STUDY NOTE FOR ROMANS 5:16 the judgment following one trespass. See theological note “Original Sin” on p. 17. BACK TO ROMANS 5:16

STUDY NOTE FOR ROMANS 5:18, 19 Paul returns to the main thrust of his analogy, namely, that there is a parallel between Adam and Christ in that condemnation and justification are the direct fruits of their actions. On the basis of the actions of “one,” “many” are constituted either sinners or righteous. Adam is the representative head of all people, Christ excepted, and all sinned and fell when he sinned. In contrast, “by the one man’s obedience,” those whom Christ represents are “made righteous” in Him. Christ is their representative Head, as well as the spiritual root of the new humanity, for through His resurrection they are given new birth and a living hope (1 Pet. 1:3; Eph. 2:1–7). BACK TO ROMANS 5:18, 19

STUDY NOTE FOR ROMANS 5:20 the law came. It was given as an additional (post-fall) element in God’s dealings with His people, so as “to increase the trespass.” Though sin was in the world before the law was given (v. 13), the law reveals sin in its specific character as trespass, a violation of a set standard. Such lapses “abound” because the law’s demands occasion contrary cravings in sinners’ hearts (7:5, 8). But in the face of this increase of sin, “grace abounded all the more,” not only keeping pace with the offense, but outdoing it in the great salvation accomplished through Christ. BACK TO ROMANS 5:20

STUDY NOTES FOR ROMANS 6

STUDY NOTE FOR ROMANS 6:1–14 Paul’s insistence that the increase of sin is met by the increase of grace (5:20) leads to the question he now raises and answers. So great was his emphasis on the freeness of God’s grace in the face of sin that his preaching had been accused of having antinomian tendencies, or ignoring the ethical requirements of the law (3:8). Now Paul makes the point that to continue in sin would involve a contradiction of the Christian’s new identity in Christ, an identity defined by our union with Him in His death and resurrection. In view of this new identity (v. 11), Christians are to refuse to allow sin to usurp authority in their lives, and instead are to live all of life to God (vv. 12, 13) in the assurance that sin is no longer their master, for they are not under law but under grace as the means of their salvation. BACK TO ROMANS 6:1

STUDY NOTE FOR ROMANS 6:2 By no means. A frequently used expression of shocked repudiation of a wholly unacceptable inference (3:31; 6:15; 7:7, 13; 9:14; 11:1, 11).

we who died to sin. Paul’s point is that believers have been really united with Jesus Christ in both His death and His resurrection, and that they are therefore free from the dominion of sin. To continue sinning as before, succumbing without resistance to sin’s dominion, is not only inappropriate for them but actually impossible. From 5:20 to 8:4, sin is presented as the driving energy that produces sinful acts, and is personified as a tyrannical taskmaster, demanding control and needing to be resisted. BACK TO ROMANS 6:2

STUDY NOTE FOR ROMANS 6:3, 4 Baptism is the sign and seal of being ingrafted into Christ and of regeneration, remission of sins, and adoption. As such, it proclaims that those who by faith are united to Christ in His death and resurrection have died to sin and have been raised to new life. See theological note “Baptism” above. BACK TO ROMANS 6:3, 4

STUDY NOTE FOR ROMANS 6:6 our old self was crucified with him. While the “old self” includes pre-conversion life, it includes much more, and should be interpreted in the light of 5:12–21 to mean all that we were through our union with Adam. We are to think of all this as having been nailed to the cross to die.

body of sin. Perhaps in the sense of sin as a mass, or body, but probably the physical body seen as the sphere in which sin reigned (cf. “body of death” in 7:24).

might be brought to nothing. Union with Christ in His death does not destroy the body as such, but it does end the body’s role as the inescapable tool of sin by destroying the reign of sin in the body. Christians’ bodies are now dedicated to Christ and bear holy fruit in His service (6:13, 22; 7:4; 12:1). We are no longer “enslaved to sin,” since bodily existence dominated by the cravings of sin has given way to bodily existence dominated by a passion for righteousness and holiness (v. 18) through the presence of the Holy Spirit (cf. 8:4–11). BACK TO ROMANS 6:6

STUDY NOTE FOR ROMANS 6:7 free from sin. Lit. “justified.” See text note. Here the language has an additional nuance of “delivered from,” for Paul is discussing the reign of sin, and not merely its guilt (vv. 17–22). Paul personifies sin as a monarch (5:21); as a general who uses various parts of the body for weapons (“instruments,” v. 13); and as an employer who pays wages (v. 23). BACK TO ROMANS 6:7

STUDY NOTE FOR ROMANS 6:8 we will also live with him. This includes the idea of future, bodily resurrection, but also implies present participation in the risen life of Christ as one who is “alive to God” (v. 11). BACK TO ROMANS 6:8

STUDY NOTE FOR ROMANS 6:11 consider yourselves. Recognize that what has been said in vv. 1–10 is already the truth about yourself. BACK TO ROMANS 6:11

STUDY NOTE FOR ROMANS 6:12 Let not sin therefore reign. Since the reign of sin has been broken, all attempts on sin’s part to recover dominion can and must be resisted. The body (v. 13), once ruled by sinful desires, must no longer be yielded to them. BACK TO ROMANS 6:12

STUDY NOTE FOR ROMANS 6:13 present yourselves to God. Paul sees the secret of sanctification to lie in giving the whole person to God, from which follows the offering of the various parts of the body to Him in devotion as priests (12:1) and in allegiance as warriors (“instruments” has military overtones: “weapons, armor”; 13:12; 2 Cor. 6:7; 10:4; Eph. 6:10–20).

brought from death to life. All this is to be done in conscious awareness, and as a deliberate expression, of our new identity in Christ and participation in His resurrection life through the Holy Spirit. BACK TO ROMANS 6:13

STUDY NOTE FOR ROMANS 6:14 sin will have no dominion over you. This is an indicative statement—that is, a statement of what is already true of every genuine Christian—and not an imperative or exhortation.

not under law but under grace. Paul is not saying that the believer is free from the obligation to keep the law’s demands (13:8–10; 12:1–2). Rather, he says that, because the believer’s standing before God rests on Christ’s righteousness and not one’s own law-keeping, the controlling principle in the life of the believer is the reign of grace that sets him free from the reign of sin (5:21) and transforms him into the likeness of Christ. BACK TO ROMANS 6:14

STUDY NOTE FOR ROMANS 6:15–23 That the Christian is not under law but under grace might appear to provide license for moral carelessness. This Paul denies, since under the reign of grace, Christians have become slaves of God for righteousness. The freedom of grace is therefore freedom for obedience and service, not for license. See theological note “Free Will” on p. 1293. BACK TO ROMANS 6:15

STUDY NOTE FOR ROMANS 6:17 thanks be to God. While Paul stresses the activity of the individual in conversion and in the Christian life, (“present yourselves,” v. 16; “obedient,” v. 17), he gratefully traces all right spiritual responses to the grace of God. While the individual is active in conversion, it is in a non-contributory and non-meritorious way, so that neither divine grace nor divine sovereignty is compromised.

the standard of teaching to which you were committed. The opposite of slavery to sin is commitment to the new lifestyle that grace produces. In view here is the apostolic gospel, which includes the kind of teaching given in chs. 12–16, with Christ Himself as the model (cf. Eph. 4:20, 21). BACK TO ROMANS 6:17

STUDY NOTE FOR ROMANS 6:19 I am speaking in human terms, because of your natural limitations. The illustration of slavery cannot fully reveal the nature of the Christian life, especially in the Roman context, because it may convey harsh connotations of human slavery and does not fully express the truth that the yoke of Christ is easy (Matt. 11:28–30). Nevertheless, Paul employs the metaphor, perhaps believing that the greater danger is of failing to fulfill personal moral responsibility to the Lord.

leading to more lawlessness. Sinfulness does not stand still, but grows worse. BACK TO ROMANS 6:19

STUDY NOTE FOR ROMANS 6:23 The triple contrast of wages, sin, and death with gift, God, and eternal life brings Paul’s argument to a memorable focus. In particular, sin “pays” its slaves the wages they have earned, namely death, whereas God graciously bestows on those who trust Christ a gift they could never earn: eternal life. BACK TO ROMANS 6:23

STUDY NOTES FOR ROMANS 7

STUDY NOTE FOR ROMANS 7:1–12 Paul now expands on the theme of the believer’s relationship to the law. Although the law is holy, just, and good (v. 12), the sinner’s subjection to it results only in condemnation, because the law in its justice uncovers every transgression and failure. In this section, the relationship of the sinner to the law is compared with marriage. The point of the comparison is that death brings an end to these relationships, and the widowed partner is free to be in a new relationship. Because the “marriage” with the law was broken by death, the believer is not an adulteress and cannot be condemned by the law. The believer dies through being united with Christ in His death, breaking the chain of disobedience and death that bound the sinner to Adam in his destiny (5:12–21). The other side of the illustration is that union with Christ in His resurrection gives the believer a new relationship, in which a true, if not yet perfect, obedience is offered to God in love and gratitude. In the new relationship with Christ, the energy of the Spirit ensures that there will be life and fruitfulness. BACK TO ROMANS 7:1

STUDY NOTE FOR ROMANS 7:3 Paul assumes that remarriage after the death of a spouse is wholly consistent with the Christian gospel (1 Tim. 5:14). BACK TO ROMANS 7:3

STUDY NOTE FOR ROMANS 7:4 body of Christ. Here referring to the physical death of Christ.

you may belong to another. Extending his marital metaphor, Paul argues that death (our death in and with Christ) severed our covenantal obligation to the law (as strict commandment), freeing us to become the loving bride of a new husband, the Christ who has been “raised from the dead.” In the new covenant, the law’s inability to evoke in sinners the holiness that it defined is now overcome by Christ’s resurrection power, conveyed to believers by God’s Spirit (cf. 8:3)

fruit. A metaphor meaning result (6:21, 22). BACK TO ROMANS 7:4

STUDY NOTE FOR ROMANS 7:5, 6 we were living in the flesh ... But now we are released. Paul contrasts his own and other believers’ pre-Christian past (“in the flesh,” v. 5) with their present experience as those who have died to the law, concluding that the change indicts the “written code” and empowers believers to serve God by the Holy Spirit (v. 6). Sin’s insidious power to arouse evil desires through God’s good law is dramatically portrayed in vv. 7–25; then the Spirit-empowered life of those freed from the written code is displayed in ch. 8. BACK TO ROMANS 7:5

7:6 held us captive. The complex of sin, condemnation, and death in Adam and under the law. BACK TO ROMANS 7:6

STUDY NOTE FOR ROMANS 7:7 That the law is sin. Paul’s allusions to the law thus far have been negative in tone, especially his statement that the law arouses sinful passions (v. 5). Now he explains that recognizing the negative effect the law has on the life of fallen humanity is not a devaluation of the law itself (note the vehement language in 3:31). The God-ordained role of the law in a fallen world is to reveal the nature of human sin. The law not only defines sin, but acts as a catalyst, provoking the precise sinful reactions that it forbids and condemns (vv. 8–11). In itself, the law, which brings us to know the reality of sin in our moral and spiritual system (3:20; 5:13, 20), is “holy and righteous and good” (v. 12). In other words, the problem is not the law but rather the fallen human heart that takes the law and uses it to increase sin (7:13 note). The law is a faithful revelation of what is right or wrong, and does not lose its validity to measure and direct our moral behavior, although its commands lack the power in themselves to produce the obedience that the law rightly demands (8:3; Gal. 3:21). BACK TO ROMANS 7:7

STUDY NOTE FOR ROMANS 7:8 sin lies dead. The evil proclivity of the fallen human heart lies dormant until God’s commands or prohibitions specify boundaries, at which time latent rebellion springs into defiant action. BACK TO ROMANS 7:8

STUDY NOTE FOR ROMANS 7:9 I was once alive apart from the law ... I died. He was alive, not in the sense of having spiritual life (6:11), but in his own estimation. Knowing the law, which promised life for obedience (v. 10), made Paul realize that law-keeping was required. Trying to obey it made him realize that inwardly, in the desires of his heart (especially coveting, the sin forbidden in the tenth commandment; v. 8), he was constantly breaking the law even before he knew it, and when he saw what he was doing he could not stop it. Thus, Paul writes that sin, the anti-God, anti-law driving force within him, “deceived me and ... killed me” (v. 11). He became convinced that spiritually he was lifeless and lost. Paul offers his personal experience as an index of how sin and law relate in everyone. BACK TO ROMANS 7:9

STUDY NOTE FOR ROMANS 7:10 promised life. See Lev. 18:5; Deut. 30:15, 19. In itself, the law marks out a path that guarantees God’s favor and humanity’s happiness. But where sin reigns, the law brings only misery and death. BACK TO ROMANS 7:10

STUDY NOTE FOR ROMANS 7:11 sin ... deceived me. Here, as elsewhere in Romans, the shadow of Eden emerges in Paul’s language (Gen. 3:13; cf. 2 Cor. 11:3; 1 Tim. 2:14). BACK TO ROMANS 7:11

STUDY NOTE FOR ROMANS 7:12 holy and righteous and good. The law reflects God’s character (“holy”); it is the objective norm for humanity’s covenantal response to God (“righteous”); and it is beneficial for each one of us personally, since we have been created in the image of God, who is Himself good. BACK TO ROMANS 7:12

STUDY NOTE FOR ROMANS 7:13 Did that which is good, then, bring death to me. No, says Paul, it was sin in me that became the cause of my spiritual death by leading me to break God’s good law. Sin is seen to be “sinful beyond measure.” BACK TO ROMANS 7:13

STUDY NOTE FOR ROMANS 7:14–25 The sudden change to the present tense in vv. 14–25, by contrast with the statements describing the past in vv. 7–13, raises the question whether Paul is now describing his present experience. A variety of interpretations exists, including the following: (a) Paul is describing the unregenerate person; (b) Paul is describing the experience of Israel under the Mosaic law (or perhaps the Jew in particular from the standpoint of the gospel); (c) Paul is describing a Christian in an unnatural and unhealthy spiritual condition, one failing to draw on the indwelling Spirit’s resources; (d) Paul is describing the transitional experience, possibly his own, of one who has been awakened to his true spiritual need, but has not yet entered a full experience of justification by faith; (e) Paul is describing himself and Christians generally who, although in Christ and free from the condemnation of the law, do not yet perfectly fulfill the requirements of the law. The last view is the most probable interpretation. It accounts for Paul’s shift to the present tense while his theme in vv. 7–25 (God’s holy law stimulating and exposing sin) continues, and for the presence in Paul’s self-analysis here of elements found only in people who have been united with the risen Christ to new life in the Spirit (6:4–11; 7:6; 8:4–9). Paul is aware that God’s law is “spiritual” (v. 14). He actually delights in God’s law, desiring to fulfill it perfectly (vv. 15–23), and he is distressed that sin in him opposes that desire. He is grateful at the prospect of future deliverance from this frustration (v. 24; 8:23). He distinguishes between his “mind,” which aims at obedience, and his “flesh,” which continues to sin (v. 25). All of these observations show that Paul is describing his experience as a new man in Christ, for the unregenerate person experiences no such struggle against sin. Instead, unregenerate people sin with abandon (3:9–18).

Paul is actually describing a profound conflict that every Christian finds inherent in his life in Christ (Gal. 5:17, 18): Christ dwells in him (Gal. 2:20), yet sin also dwells in him (vv. 17, 20). Perfect conformity to God’s will is at present out of his reach. Salvation has “already” and “not yet” dimensions. We are already liberated from the power of sin, but we are not yet free from the presence of sin.

It is important to remember that Paul is still discussing the role of the law. He highlights the frustrations of the present Christian experience simply to show how, for Christians as for Jews, God’s good law provokes, exposes, and condemns sin without either being tainted by it or bringing deliverance from it.

7:14 the law is spiritual. A further description of the law, in addition to v. 12. Far from repudiating the law (3:31), Paul declares that it sets forth the standard to which life governed by the Spirit should conform. By contrast, he calls himself “of the flesh” because he cannot fully reach this standard. As a moral ruin, now under reconstruction, he displays the marks of what he has been as a result of Adam as well as of what he is already becoming as a result of Christ.

sold under sin. While not the whole truth about him (v. 25), Paul recognizes that from the viewpoint of God’s holy law, this is the truth about his bodily existence and behavior (Christian though he is) and he proceeds to explain it. Although this terminology suggests enslavement, if Paul is describing the Christian’s struggle with sin, it must mean being disabled, not dominated, by sin, in view of the affirmations in 6:9–23. BACK TO ROMANS 7:14

STUDY NOTE FOR ROMANS 7:15 I do not understand. Paul is able to analyze, but not fully to explain, the contrast between himself and the “sin that dwells within me” (vv. 17, 20). There is a real and bewildering conflict between the energies of sin and of grace in his life. He intimates, however, that indwelling sin is a temporary and unwelcome lodger in him. While sin still accompanies his new identity in Christ in this life, the new identity will result in the final triumph over indwelling sin (6:2–14; cf. Gal. 5:16–18, 24, 25). BACK TO ROMANS 7:15

STUDY NOTE FOR ROMANS 7:24 Who will deliver me. This is not a cry of despair, for Paul knows and provides the answer in v. 25.

body of death. The physical body, viewed as the means by which sin is expressed. Paul’s desire here is not for death as such, but for the deliverance that will ultimately be consummated in bodily resurrection (8:23; Phil. 3:20; 2 Cor. 5:2–4). BACK TO ROMANS 7:24

STUDY NOTE FOR ROMANS 7:25 So then ... sin. Paul here summarizes the state of frustration that he has been describing since v. 14.

I myself. This means “I, one and the same person.” Paul totally approves God’s good law, yet his “flesh” still serves sin. New life in the Spirit is experienced by individuals in their minds, bodies, and spirits that continue to bear the marks of sin. BACK TO ROMANS 7:25

STUDY NOTES FOR ROMANS 8

STUDY NOTE FOR ROMANS 8:1–39 A vast rhapsodic expansion of the analysis of Christian assurance and hope contained in 5:1–11. Paul wants the glory of their salvation, rather than the depressing reminder just given of their continuing sinfulness, to fill his readers’ minds and bring joy to their hearts.

8:1 therefore. The apostle’s concern here is pastoral. Paul is telling his readers, in light of the foregoing reminder of their continuing sinfulness, that they must now recall their acceptance, immunity, and security in Christ; and (vv. 2–4) they must recognize that the presence of God’s Spirit is delivering them from the impotence and frustration of life in “the flesh,” portrayed in ch. 7.

no condemnation. Probably in both senses—judgment and punishment. BACK TO ROMANS 8:1

STUDY NOTE FOR ROMANS 8:2 the law of the Spirit of life ... the law of sin and death. The law of the Spirit means His operative power (7:23). The law of sin is the operative power of sin, or else the divine law as used by sin to provoke further transgressions and so produce death (7:8–13). BACK TO ROMANS 8:2

STUDY NOTE FOR ROMANS 8:3 what the law ... could not do. Paul does not criticize the moral law, but notes once more that because of humanity’s sinfulness it cannot bring salvation (Gal. 3:21). Specifically, the law, apart from the Spirit’s life-giving power, cannot produce in sinners the righteous life that its commandments define (v. 4).

his own Son. The words are reminiscent of the binding of Isaac in Gen. 22:2, and point to the tremendous cost of our redemption (v. 32).

in the likeness of sinful flesh. The word “likeness” means similarity to a prototype; “sinful flesh” is human nature, which through the fall came to be corrupted and controlled by sin. Christ’s humanity was like ours in that He could be tempted, and He lived His life as a part of a fallen world full of frailty and exposed to vast pressures. But He did not sin, and there was no moral and spiritual corruption in Him. Had Jesus been corrupted by sin in any way, He could not have fulfilled the OT pattern, which required a sin offering to be “without blemish” (Lev. 4:3).

condemned sin in the flesh. Paul seems to mean that in the crucifixion of the incarnate Son of God, sin was judged and condemned, so that now all of its charges against us have become invalid, and sin’s tyrannical dominion over believers has been shattered, so they can begin to fulfill the law’s righteous requirement (v. 4; cf. 6:1–4, 12–22). There is no condemnation remaining for those who are in Christ, nor is there a life of ongoing enslavement to sin. BACK TO ROMANS 8:3

STUDY NOTE FOR ROMANS 8:4–8 Paul’s contrast between the old pattern of life and the new, between life in the flesh (the fallen and weak sinful nature inherited from Adam) and in the Spirit (7:6), is now worked out in detail in terms of two settled attitudes or mind-sets: one under the dominating influence of the “flesh,” the other under the dominating influence of Christ through the Spirit within believers. BACK TO ROMANS 8:4

STUDY NOTE FOR ROMANS 8:7 hostile to God. Pure anti-God hostility, incapable of being anything else, is the real mind-set of everyone who is not yet renewed by the Spirit (3:9–18). The natural person regards God as an enemy. BACK TO ROMANS 8:7

STUDY NOTE FOR ROMANS 8:9–11 Christians are not in Adam, dominated by “the flesh,” but are under the rule of Christ, because the Spirit who dwells in them is the Spirit of Christ (see theological note “The Holy Spirit as Sanctifier” on p. 2023). Though believers’ bodies are still subject to death and beset by weakness (Gal. 2:20), life prevails because those united with Christ live to God in the sphere of the Spirit. The duality in view here is not a distinction between the physical and spiritual sides of a believer’s life, but between two spheres of existence—life in a fallen world with its ever-present physical death, and life in the Spirit, a participation in the resurrection of Christ (1:4). BACK TO ROMANS 8:9

STUDY NOTE FOR ROMANS 8:10 the Spirit is life. This phrase could refer to the renewed spirit of the believer, but it probably means the Holy Spirit. The passage itself emphasizes the Holy Spirit, His work, and His close association with Christ. The indwelling “Spirit of God” is called the “Spirit of Christ” (v. 9), and His indwelling is the means whereby “Christ is in you” (v. 10). Paul views the relationship between Christ and the Spirit as so close that he can even say “the Lord is the Spirit” (2 Cor. 3:17; cf. 1 Cor. 15:45). These passages do not take away the personal distinction between Christ and the Spirit. Rather, Paul teaches that Christ and the Holy Spirit work together in applying the resurrected life of Christ to the believer. The Spirit’s presence now is a guarantee of the future bodily resurrection of the believer (v. 11). BACK TO ROMANS 8:10

STUDY NOTE FOR ROMANS 8:11 A Trinitarian account of the realization of salvation, presupposing the unity of Father, Son, and Holy Spirit in their essential being, just as they are united in the complex work of redemption. By the vivifying power of His Spirit, the Father raised the Son from the dead, and by that same Spirit, believers’ mortal bodies will be raised at the Son’s return in glory. BACK TO ROMANS 8:11

STUDY NOTE FOR ROMANS 8:12 From this point to the end of the chapter, Paul is generalizing about himself and all believers with him. BACK TO ROMANS 8:12

STUDY NOTE FOR ROMANS 8:13 put to death the deeds of the body. See theological note “The Holy Spirit as Sanctifier” on p. 2023. The body is not evil of itself. Sin originates in the heart, the spiritual center of our being, including the will (Mark 7:18–23). But since we live in physical bodies, sin finds expression through the body. Therefore, not only at the inner points of origin, but also in its bodily expressions, sin must be put to death, that is, terminated (6:12, 13; 12:1). BACK TO ROMANS 8:13

STUDY NOTE FOR ROMANS 8:14 This way of holiness is now further described as the leading of the Spirit and is specified as the mark of God’s sons. The language of “leading” is reminiscent of the “adoption” and leading of Israel in the exodus and wilderness, which may be the background to Paul’s thought here (9:4; Deut. 8:2, 15; 29:5). In view is the believer’s lifestyle as no longer directed or governed by the “flesh” but by the Holy Spirit. BACK TO ROMANS 8:14

STUDY NOTE FOR ROMANS 8:15 Spirit of adoption. In addition to justification and freedom from condemnation (v. 1), believers are taken into the family of God and are inwardly persuaded by the Spirit that they belong there. The cry of the believer, “Abba! Father!” (the Aramaic word abba was used by Jesus Himself in addressing God in prayer, Mark 14:36) indicates how vividly union with Christ was realized in the experience of the NT church (cf. Gal. 4:6). The cry is an expression of an assured awareness of sonship, even in the midst of distress and trial. The idea of adoption does not appear in the OT legal system, although the concept of Israel as God’s son is present (Ex. 4:22, 23; Is. 63:16; 64:8; Hos. 11:1–3). Paul seems to have borrowed this apt concept from Roman law, filling it out with the biblical theology of God’s fatherhood over His people. BACK TO ROMANS 8:15

STUDY NOTE FOR ROMANS 8:16 bears witness. This joint witness of our own spirit and the Holy Spirit surfaces in the cry “Abba! Father!” (Gal. 4:6). BACK TO ROMANS 8:16

STUDY NOTE FOR ROMANS 8:17–21 As all the children in a human family are heirs of the father along with the oldest brother, so believers are God’s heirs in and with Christ (cf. Heb. 12:23, where “firstborn” is plural). But receiving the inheritance that comes to us in Christ involves sharing in His suffering, the pathway to sharing in His glory (2 Cor. 4:17; Phil. 3:10, 11). “Glorified” and “glory” in vv. 17–21 (cf. v. 30) mean the transforming, ennobling, joy-bringing manifestation of God in one’s personal being. The glory to be revealed (v. 18) will appear as the sons of God are revealed in their new nature (v. 19) and the creation is liberated from its present state of imperfection and decay (vv. 20, 21). The revelation of this glory will more than wipe out all the harm and loss (“futility,” v. 20) that the created order has suffered as a result of Adam’s fall (Gen. 3:17). The regeneration of all things (Matt. 19:28; Acts 3:21; Rev. 21:1) in the created order corresponds to the freedom in glory (vv. 17, 18) enjoyed by the children of God. BACK TO ROMANS 8:17

STUDY NOTE FOR ROMANS 8:22–25 The present condition of creation is not its final one; it is like a mother groaning in labor pains. Creation has a destiny planned by God, and longs to see it fulfilled, much as believers have destiny to which they look forward (vv. 23, 26; cf. Rev. 21:1). Our salvation has begun—we have the Holy Spirit as a down payment (2 Cor. 1:22; Eph. 1:13, 14)—but it will not be consummated until the resurrection (the full realization of adoption in Christ, v. 23). Inevitably, therefore, the Christian life involves patient waiting in hope. BACK TO ROMANS 8:22

STUDY NOTE FOR ROMANS 8:24 in this hope we were saved. See theological note “Hope” on p. 2206. For believers, travail (pain and grief because of how things are, 7:24, 25; 8:18, 36) is permeated with expectation, not disappointment and frustration (5:5), and with patience (v. 25) as well as eagerness (v. 23). BACK TO ROMANS 8:24

STUDY NOTE FOR ROMANS 8:26 the Spirit helps. See theological note “Prayer” on p. 1808. The Holy Spirit strengthens us in our state of weakness, of which we are constantly conscious. Perplexity as to how to pray for oneself is a universal Christian experience (2 Cor. 12:8–10; Phil. 1:22–24). Our inarticulate longings to pray properly are an indication to us that the indwelling Spirit is already helping us by interceding for us in our hearts, making requests that the Father will certainly hear. BACK TO ROMANS 8:26

STUDY NOTE FOR ROMANS 8:28 And we know. Christians assess the present in the light of their assurance about the future. Believers are “those who love God”—love is the necessary fruit of a living faith, Gal. 5:6. Our love for God is evoked by knowledge of His love for us (5:5–8).

called. Given spiritual life and brought to faith (v. 30; cf. 1:6; 9:11; 1 Cor. 1:9, 24, 26–29).

according to his purpose. The purpose of God guarantees “good” for His people. For them, this is not necessarily ease and quiet, but being like Christ (vv. 17–23, 29). God’s providence rules in such a way as to ensure that everything that happens to us is working for our ultimate good, which Paul immediately identifies as our becoming conformed to the image of Christ (v. 29; cf. Eph. 1:3–14). BACK TO ROMANS 8:28

STUDY NOTE FOR ROMANS 8:29 foreknew ... predestined. See theological note “Predestination” on p. 1650. Verses 29, 30 explain God’s “purpose” (v. 28). It is a plan of sovereign saving grace, entitling all who now believe to trace their faith and salvation back to an eternal decision by God to bring them to glory, and to look forward to that glory as a guaranteed certainty. The destiny appointed for believers (conformity to Christ and glorification with Him) flows from divine foreknowledge. Here it is people, not facts or events, that God is said to foreknow. God does foresee events, but Paul’s point is that God has of His own initiative chosen the objects of His active, saving love. “Know” implies intimate personal relationship, not merely awareness of facts and circumstances (Gen. 4:1; Amos 3:2; Matt. 1:25); thus, the “foreknown” are the equivalent of “elect,” those whom God loved, individually and personally, even before they were created (Eph. 1:3, 4). This is especially evident in Rom. 11:2 and 5: “God has not rejected his people whom he foreknew . . . there is a remnant chosen by grace.” “Foreknew” here is the direct parallel with “not rejected” and is further explained by “chosen.” BACK TO ROMANS 8:29

STUDY NOTE FOR ROMANS 8:30 Those predestined are, in due time, “called,” or effectively summoned through the gospel into saving fellowship with Christ (1:6; cf. 1 Cor. 1:9). We note that all of those “called” are also “justified.” The call cannot refer to the outward call of the gospel that many reject (Matt. 22:14). It is an inward call of God, by the Holy Spirit, that accomplishes what He intends. All who are predestined are called in this way. Predestination includes God’s determination that a person will receive such an inward call (called the “effectual call”). Predestination is not based on God’s knowing beforehand how people will respond to the gospel. Just as the predestined are called, so the called are both justified and certain to be finally glorified. The past tense of “glorified” indicates that from God’s standpoint the work is as good as done. He will complete it as planned. See theological note “Perseverance of the Saints” on p. 1994. BACK TO ROMANS 8:30

STUDY NOTE FOR ROMANS 8:31–39 Paul now draws the entire argument of 1:16–8:39 to a triumphal conclusion in a series of challenges to every influence that might thwart the church’s confident assurance of present preservation and future glory. The passage is reminiscent of the third Servant Song in Is. 50:4–9, on which it in part depends.

8:31 What then shall we say to these things. Verses 28–30 may be primarily in view here, but they should not be separated from 1:16–8:27, and especially not from 8:1–27. “These things” embraces the whole display of free grace to lost sinners in the letter thus far.

who can be against us. There will certainly be opposition, but Paul’s point is that it lacks the ability to destroy faith. Since “God is for us,” victorious spiritual survival is assured. “For us” expresses the eternal commitment of almighty love that is spelled out in vv. 38, 39. BACK TO ROMANS 8:31

STUDY NOTE FOR ROMANS 8:32 He who did not spare his own Son. Paul’s words echo the Septuagint text of Gen. 22:12. In loving allegiance to the Lord, Abraham was willing to sacrifice Isaac, his beloved son; but at the last moment he was not required to do so. The patriarch’s covenant loyalty was a reflection of God’s infinitely more costly love, by which the Father did not withhold His only Son from death itself for our sake.

gave him up. The phrase is used elsewhere of active participation in the judicial condemnation of Christ (Matt. 20:19; 26:15, 16; 27:2, 18, 26; cf. Is. 53:6, 10).

for us all. Even for the worst of us who now believe (3:9–18; 5:6–8). Once more, as in 5:9, 10, Paul reasons from the greater to the less: for God to give His Son to die for us was the supreme gift, guaranteeing the subsequent gift of everything else that we need for our full and final glory (v. 30).

graciously give us all things. In the present, God supplies all that is needed to achieve His purpose to make us like Christ (vv. 28, 29, 37; 2 Cor. 9:8), and in the future, we will inherit the entire re-created universe as coheirs with Christ (v. 17; cf. 4:13; 1 Cor. 3:21–23; Heb. 2:5–8). BACK TO ROMANS 8:32

STUDY NOTE FOR ROMANS 8:33 It is God who justifies. The judge has already dealt with all charges against us in the death and resurrection of Christ (4:25). Self-justification is futile, and the accusations of Satan against believers will be ineffective (cf. Rev. 12:11). As Jesus the righteous Suffering Servant could confidently expect vindication from God from the false accusations lodged against Him (Is. 50:7–10), so believers’ union with Christ is so intimate and inviolable that we can be assured that His resurrection secures our justification as well (4:25). BACK TO ROMANS 8:33

STUDY NOTE FOR ROMANS 8:34 at the right hand of God. The position of honor and executive authority (cf. Ps. 110:1). There can be no condemnation for us (in either sense of the term, v. 1 note), for our enthroned sin-bearer intercedes for us in heaven (1 John 2:1; Heb. 7:23, 24) while the Holy Spirit intercedes in our hearts (v. 27). BACK TO ROMANS 8:34

STUDY NOTE FOR ROMANS 8:35 the love of Christ. The ease with which Paul uses this phrase interchangeably with “the love of God in Christ” (v. 39) testifies to his underlying assumption of the identity of essence between the Father and the Son, and thus the complete harmony of the divine persons’ constant commitment to and deep affection for believers. Nothing in all creation can tear us apart from this divine love. BACK TO ROMANS 8:35

STUDY NOTE FOR ROMANS 8:36 Paul’s appeal to OT Scripture (Ps. 44:22) indicates that suffering is not an unexpected novelty for God’s people. In Psalm 44, Israel confessed that earlier generations had glorified God for giving them the Promised Land (44:1–3) and that the present generation likewise trusted not in their military resources but in the Lord (44:4–8). Despite their faith and faithfulness, they were suffering setbacks (44:9–22), the common lot of God’s people on earth; so they cried out in hope for future deliverance (44:23–26). In Christ, such sufferings become stepping stones on the pathway to glory (5:1–5; 8:17–23). BACK TO ROMANS 8:36

STUDY NOTE FOR ROMANS 8:37 more than conquerors. The strength shown in enduring the hostility of persecutors and the pain of circumstances is astonishing. Physical death becomes the means by which martyrs conquer their accuser through the blood of the Lamb and the word of their testimony (Rev. 12:11); and death, the last enemy, has had its sting (sin) removed by Jesus’ death and resurrection (1 Cor. 15:26, 54–57). BACK TO ROMANS 8:37

STUDY NOTE FOR ROMANS 8:38, 39 No aspect of the created order, nor any event or being within it, can end our enjoyment of the active love of God to us in Christ. BACK TO ROMANS 8:38, 39

STUDY NOTES FOR ROMANS 9

STUDY NOTE FOR ROMANS 9:1–5 Paul himself now accounts for rejection of the gospel by most of his fellow Jews. One purpose of this discussion is to defend the ringing affirmation of 8:39 against the charge that, in the case of the Jews, God’s Word has failed and His covenant love has proved unreliable (9:6).

9:1 my conscience ... witness. Scripture nowhere explicitly defines “conscience.” Here as in 2:15 and 13:5, Paul clearly thinks of it as moral self-awareness informed by divine revelation. Paul is taking a lawful oath to swear to his sincerity in professing his deep grief over the unbelief of his Jewish kinfolk. BACK TO ROMANS 9:1

STUDY NOTE FOR ROMANS 9:3 I could wish that I myself were accursed. Although Paul is the apostle to the Gentiles, he echoes the sentiments of Moses in the face of the unbelief of the Jews (Ex. 32:30–32). They are his own countrymen and he agonizes over them (v. 2). To be hypothetically willing (“could wish”), if it were possible, to suffer God’s curse for them is a strong statement of love. Neither Moses nor Paul could in fact endure divine judgment on others’ behalf, since they themselves were sinners. Only Jesus, the thoroughly Holy One, could rescue others from God’s curse by enduring that curse on the “tree” (Gal. 3:13). BACK TO ROMANS 9:3

STUDY NOTE FOR ROMANS 9:4 to them ... the adoption. The unbelief of Israel is magnified by the multiplied blessings they have experienced. In the eightfold privilege Paul lists in vv. 4, 5, he confirms his earlier statement in 3:1, 2. By “adoption,” Paul refers to texts such as Ex. 4:22, 23, in which the Lord refers to the people of Israel as “my son” (8:15 note; cf. Hos. 11:1–3) BACK TO ROMANS 9:4

STUDY NOTE FOR ROMANS 9:5 Christ, who is God over all. The text correctly translates Paul’s words as directly ascribing deity to Christ. See theological note “The Deity of Christ” on p. 1851.

9:6 word of God. His promise and plan to be the God of Abraham’s seed (Gen. 17:7, 8). In the OT era, natural descent did not automatically guarantee inheritance of the promise. God chose who would inherit it. As Paul goes on to show, this principle is evident in the families of Abraham and Isaac. BACK TO ROMANS 9:5

STUDY NOTE FOR ROMANS 9:6–9 The biblical narrative of Abraham shows that not all biological descendants of the patriarch are chosen by God for His covenant favor. Although Ishmael was Abraham’s child “of the flesh” (v. 8), that did not make him Abraham’s “offspring” from the standpoint of God’s covenant promise of blessing. Rather, Isaac was specifically identified as the heir to and through whom God’s covenant favor would be extended, as demonstrated in Gen. 21:12 (see Gal. 4:21–31). BACK TO ROMANS 9:6

STUDY NOTE FOR ROMANS 9:11 they were not yet born. The case of Jacob and Esau clinches the argument in three ways: (a) because they were twins, they were as nearly equal in nature as possible; (b) because the purpose of God reversed even the small distinction that did exist, by causing the older brother to serve the younger (inverting cultural expectations, Gen. 48:13–20; 49:3, 4; Deut. 21:15–17); (c) because the purpose of God was stated before they were born (and therefore was not dependent on their actions). Election is not based on foreseen actions, deeds, or faith. Rather, it is based on God’s sovereign predestinating grace. BACK TO ROMANS 9:11

STUDY NOTE FOR ROMANS 9:13 Jacob I loved, but Esau I hated. This distinguishing purpose of God in election (v. 11) is further confirmed by the words of Mal. 1:2, 3, which explain God’s love to Israel as rooted in His free choice of Jacob rather than Esau. “Hated” here cannot be reduced to “loved less,” as the context of Mal. 1:3, 4 makes clear. It must carry the sense of rejection and antipathy. BACK TO ROMANS 9:13

STUDY NOTE FOR ROMANS 9:14 What shall we say then. Cf. 8:31. Paul recognizes that his previous statement cannot be allowed to pass without further comment. Could the distinguishing sovereign purpose of God throw into jeopardy His attribute of perfect righteousness? The idea is clearly unthinkable: “By no means!” (6:2, 15; 7:7). Paul explains by citing two biblical texts (Ex. 33:19; 9:16) in vv. 15, 17, from which he concludes that God is righteous in showing mercy to some while He hardens the hearts of others. When God shows mercy, it is not a person receiving a reward earned by one’s own efforts but God’s sovereign free grace extended to undeserving persons who are morally incapable of any acceptable effort (1:18–3:20). God owes mercy to none, so there is no injustice when mercy is not shown. Mercy is a divine prerogative; it rests on God’s good pleasure. When God “hardens” Pharaoh’s heart (v. 18), He does not create fresh evil in it, but gives Pharaoh over to his already evil desires as an act of judgment (cf. 1:26, 28), resulting eventually in God’s display of “power” (v. 22) in the destruction of Pharaoh’s army (Ex. 14:17, 18, 23–28). BACK TO ROMANS 9:14

STUDY NOTE FOR ROMANS 9:16 not on human will or exertion, but on God. God’s sovereign bestowal of mercy on undeserving sinners, chosen by grace, silences all human boasting (4:2; 1 Cor. 1:29; Eph. 2:8, 9) and every human charge of injustice against God. BACK TO ROMANS 9:16

STUDY NOTE FOR ROMANS 9:17 the Scripture says to Pharaoh. It was God who thus spoke to Pharaoh through Moses (Ex. 9:16), but for Paul the words of Scripture and the voice and authority of God are one. BACK TO ROMANS 9:17

STUDY NOTE FOR ROMANS 9:18 whomever he wills. See theological note “Predestination and Reprobation” on the next page. BACK TO ROMANS 9:18

STUDY NOTE FOR ROMANS 9:19 Why does he still find fault. By what right can God lay the blame for their sins on those He has hardened against Himself? Paul answers partially in terms of human experience (vv. 20, 21). It is unreasonable and irreverent for anyone to question the rightness of God’s ways. Potters have every right to do as they please with the clay (Is. 64:8). All people belong to “the same lump” (cf. vv. 10–13) of fallen humanity in Adam (5:12–14); all actively sin even before God judicially hardens them in their commitment to ungodliness and unrighteousness (1:18–28). That God should show mercy to any from the Adamic lump and create vessels of honor from it is the kindness of grace; that others should become vessels for lesser use is a matter of His sovereign prerogative and is itself a display of perfect justice toward them. BACK TO ROMANS 9:19

STUDY NOTE FOR ROMANS 9:23 which he has prepared beforehand. See theological note “Predestination” on p. 1650. Paul does not elaborate on the preparation in view. The addition of “beforehand” in connection with the vessels of mercy may be pointing to the mercy that originates in God’s good pleasure from eternity (8:29, 30). The distinction between elect and reprobate does not lie in anything in themselves (all deserve wrath), but exclusively in the will of God. Within that context, however, the objects prepared for destruction experience wrath that is the only possible and just reward for sin. BACK TO ROMANS 9:23

STUDY NOTE FOR ROMANS 9:24–29 but also from the Gentiles. Extending his discussion of God’s mysterious and unmerited mercy, Paul uses OT Scriptures to make two further points: (1) Not only are many biological descendants of Abraham excluded from the elect who receive mercy, but also the elect includes Gentiles who believe, who once were not God’s people. (2) Despite Israel’s widespread unbelief, God is preserving a remnant for salvation among ethnic Israel. BACK TO ROMANS 9:24

STUDY NOTE FOR ROMANS 9:25, 26 not my people ... ‘my people.’ Hos. 1:10 originally applied to the northern tribes, who had forfeited their covenant status through apostasy and idolatry. Paul sees in the promise that God will restore such rebels, bringing them back into covenant favor and calling them “sons of the living God,” a sign of the breadth of God’s electing love, which now includes even Gentiles with pagan pasts, who were never “my people” before Christ. Gentiles can fulfill this prophecy through faith in and union with the true Israelite, Jesus. BACK TO ROMANS 9:25, 26

STUDY NOTE FOR ROMANS 9:30 What shall we say, then. See v. 14. Having accounted for Jewish unbelief in terms of divine sovereignty, Paul now diagnoses that unbelief as due to a fatal prior commitment to a false way of righteousness. Divine sovereignty and the guilt of human willfulness are for Paul two aspects of reality. By God’s grace and sovereignty, Gentiles who did not seek God’s righteousness have now received it through faith in Christ, but Israel as a people has failed to receive it because the nation has sought it by a legal means in which it could not be found, since it subtly replaces trust in God with self-reliance. To those Jews seeking to establish their own righteousness on the basis of the law, Christ has been a stumbling stone (the image is from Is. 8:14; 28:16) over which they have fallen (vv. 32, 33; 1 Pet. 2:8; cf. Luke 2:34). BACK TO ROMANS 9:30

STUDY NOTE FOR ROMANS 9:31 a law that would lead to righteousness. Paul probably has the Mosaic law in view again, and the Jews’ expectation that their adherence to it can secure God’s favor. The Jews’ mistake lies not in what they have pursued (righteousness, God’s vindicating verdict), but in their manner of pursuing it (“not ... by faith, but ... works,” v. 32). BACK TO ROMANS 9:31

STUDY NOTES FOR ROMANS 10

STUDY NOTE FOR ROMANS 10:1 Brothers. A heartfelt appeal to the sympathy of his fellow Christians, the pathos of which is underlined by his recent reference to his relatives in the flesh (9:3, text note).

that they may be saved. Paul’s concern in ch. 9 is with the salvation of the Jews, not merely with their role in redemptive history. He hopes that the gospel’s fruitfulness among the Gentiles will make his Jewish kinsmen envious of such grace, and so draw them in faith to Jesus the Messiah (vv. 19, 20; 11:11–14). BACK TO ROMANS 10:1

STUDY NOTE FOR ROMANS 10:2 zeal for God. From personal experience, Paul speaks here as to both the reality of the zeal and its wrongheaded and wrong-hearted character (Phil. 3:4–6). BACK TO ROMANS 10:2

STUDY NOTE FOR ROMANS 10:3 being ignorant of the righteousness of God. Paul contrasts, on the one hand, the divinely established righteousness provided through Christ and, on the other, a person’s efforts to establish one’s own righteousness through scrupulous law observance. See theological note “Faith and Works” on p. 2231.

establish. Covenant language (Gen. 6:18; 17:7). Even in the context of the covenant God made with them, they have perverted His grace by seeing it as dependent on their own law-keeping. BACK TO ROMANS 10:3

STUDY NOTE FOR ROMANS 10:4 Christ is the end of the law. One interpretation is that Christ is the goal or purpose of the law (Gal. 3:24). A second interpretation is that for believers, Christ terminates any pursuit of the law in order to establish their own righteousness by it. These two views are not mutually exclusive and together make good sense of Paul’s argument in Romans and in Galatians (cf. Gal. 3:15–29). BACK TO ROMANS 10:4

STUDY NOTE FOR ROMANS 10:5 the righteousness that is based on the law. Paul’s quotation from Lev. 18:5 is set originally in the context of God’s redemptive grace requiring a person’s responsive obedience (Lev. 18:2; cf. Ex. 20:1–17); to those who reject that grace, however, Paul points to Lev. 18:5 as a statement that only perfect law-keeping can merit eternal life if people choose to try and merit eternal life by keeping the law. This is an impossible condition for sinners to meet (cf. 9:31, 32). BACK TO ROMANS 10:5

STUDY NOTE FOR ROMANS 10:6–8 The law of Moses exhibits God’s salvation as secured not by humanity’s strenuous efforts, but by divine grace bringing it near. In particular, Deut. 30 sets this salvation in the context of an anticipated return from the judgment of exile (Deut. 30:1–6). Paul sees this fulfilled in the new covenant in Christ (Jer. 31:31–34, cf. 2 Cor. 3:7–18). Thus, Christ is the end of any pursuit of the law for the righteousness of justification. To seek a self-established righteousness now is the equivalent of attempting to do what God alone can do and has done in Christ’s incarnation and resurrection. By contrast with all human efforts, God has brought near the word of salvation, and with it salvation itself. See theological note “Special Revelation and the Bible” on p. 142. BACK TO ROMANS 10:6

STUDY NOTE FOR ROMANS 10:9, 10 confess ... believe ... believes . . . confesses. In the parallelism of v. 10, Paul reverses the order of verbs in v. 9 and thereby indicates that heart-belief and mouth-confession belong together for justification (“righteousness”) and salvation. BACK TO ROMANS 10:9, 10

STUDY NOTE FOR ROMANS 10:12 there is no distinction. Paul returns to his earlier theme that just as there is no distinction between Jews and Gentiles with respect to universal sinfulness, so God makes no distinction in bestowing salvation by grace to believers of all races and backgrounds (3:22–24, 29, 30; cf. Gal. 3:28). This is confirmed not only by the unity and universal kindness of God (v. 12) but specifically again by the teaching of the OT in Joel 2:32 (cited in v. 13), the statement fulfilled so dramatically at Pentecost (Acts 2:21). BACK TO ROMANS 10:12

STUDY NOTE FOR ROMANS 10:13 This prophecy about Israel’s salvation can also be fulfilled in Gentiles because when they identify with and believe in Jesus, the true Israel, they become true Israel (a point made in Rom. 11:23, 24, where believing Jews and Gentiles make up the one people of God), and so can be seen naturally to fulfill this prophecy about Israel. See Acts 2:17–21 and 10:44–48 for the same rationale as to why Gentiles can fulfill the same Joel 2 prophecy. BACK TO ROMANS 10:13

STUDY NOTE FOR ROMANS 10:14, 15 An analysis of what is involved when anyone calls on the name of the Lord in order to be saved.BACK TO ROMANS 10:15

10:14 him in whom. Lit. “Him whom.” This statement implies that for Paul, Christ Himself is the one true preacher of the gospel, whose voice calls His elect through His servants’ gospel proclamation (cf. Eph. 2:17; John 10:16). The ministry of preaching Christ is therefore one of great honor; hence the quotation from Is. 52:7 (2 Cor. 5:18–20). BACK TO ROMANS 10:14

STUDY NOTE FOR ROMANS 10:18 Their voice has gone out to all the earth. The immediate context of the citation from Ps. 19:4 is that of God’s general revelation (Ps. 19:1–3). Paul’s use of it to prove from Scripture that Israel has heard the message of God implies that his quotation of this section of the psalm carries with it the teaching of the entire psalm, which speaks of both general revelation in nature and special revelation in His Word. The latter takes place in the context of the former. The underlying logic may be: If those without special revelation have “heard” the message of God’s glory in creation, how much more have those who possess special revelation heard that message? Moreover, the special revelation of saving grace in Christ is now spreading over the earth, to all the nations, until its message envelops the world, eventually becoming coextensive with the created order’s display of God’s eternal power and divine nature (1:20). BACK TO ROMANS 10:18

STUDY NOTE FOR ROMANS 10:19–21 The failure of the Jews cannot be excused because they did not hear the message or because they could not understand it. Moses and Isaiah contrast God’s own people with those who lack understanding (Deut. 32:21) and with those who were not God-seekers but who were brought to know Him (Is. 65:1). Each major section of the Hebrew canon (Law, v. 19; Prophets, v. 20; Writings, v. 18) testifies to Israel’s culpability. BACK TO ROMANS 10:19

STUDY NOTES FOR ROMANS 11

STUDY NOTE FOR ROMANS 11:1–10 Paul now pointedly asks whether God has rejected His people. The apostle himself is evidence that God has not fully and finally rejected the people on whom He set His love. Just as a believing remnant could be found in Israel in Elijah’s day, so there continues to be a remnant formed by God’s grace. By grace, the elect obtain the salvation they seek. The rest are hardened.

11:1 has God rejected. The verb conveys the sense of vigorously pushing away from Himself. The form of the question in Greek anticipates a negative answer.

I myself am an Israelite. See Phil. 3:5, 6. Paul’s impeccable lineage is traced back to Abraham, the great patriarch, but also to Benjamin, the only son of Jacob to be born in Canaan. It was the tribe of Saul, the first king, the tribe in whose territory Jerusalem and the temple were located, and one of two tribes (with Judah) that remained loyal to the Davidic dynasty upon the division of the kingdom (1 Kin. 12:20–24). BACK TO ROMANS 11:1

STUDY NOTE FOR ROMANS 11:2 whom he foreknew. Paul hints that God’s special love and gracious choice (cf. 8:29; Amos 3:2) of Israel makes it unthinkable that He should completely reject them as a people, even though many of them have now rejected Him by rejecting Christ. BACK TO ROMANS 11:2

STUDY NOTE FOR ROMANS 11:5 a remnant, chosen by grace. In Elijah’s time, there was wholesale apostasy, and yet the presence of a remnant of the faithful indicated that God had not fully and finally rejected His people. Paul’s thinking about the remnant is rooted in the teaching of Isaiah, whose son Shear-jashub’s name means “a remnant shall return” (Is. 7:3 and text note; cf. Is. 1:9; 6:13; 10:20–22; 11:11–16; Rom. 9:27). BACK TO ROMANS 11:5

STUDY NOTE FOR ROMANS 11:6 But if it is by grace, it is no longer on the basis of works. Again the way of grace is contrasted with works of the law (3:20, 27, 28; 4:2, 6; 9:12, 32). BACK TO ROMANS 11:6

STUDY NOTE FOR ROMANS 11:8–10 The passages cited (Deut. 29:4; Is. 29:10; Ps. 69:22, 23), representing each major section of the canon of OT Scripture, describe a biblical pattern of divine activity in the judicial hardening of hearts (cf. 9:15–18; 1:24, 26)—a pattern Paul sees repeated in his own day. BACK TO ROMANS 11:8

STUDY NOTE FOR ROMANS 11:11–24 Paul has thus far argued that the rejection of the Jewish people is not total. Now, he argues that it is not final. Just as the rejection of Christ among the Jews has led to the acceptance of the gospel among the Gentiles, so God means to use the Gentiles to provoke the Jews to envy the Gentiles’ blessings, leading to their salvation and correspondingly greater riches.

11:11 did they stumble in order that they might fall. Once again the form of Paul’s question anticipates (and receives) a negative answer. The Jews’ rejection of Christ is not irreversible. Paul sees a divine pattern and purpose behind the unbelief of which the Jews are guilty. The pattern of his thought in v. 11, therefore, is as follows: (a) the transgression of the Jews has led to the justification of the Gentiles; (b) the salvation of the Gentiles will cause the Jews to envy; (c) the envy of the Jews will draw them to the same salvation as the Gentiles. BACK TO ROMANS 11:11

STUDY NOTE FOR ROMANS 11:12 their full inclusion. In the context of Paul’s argument, “full inclusion” here can only signify their reception of Christ and their restoration to God. The more difficult question is whether the term “full” points to the remnant or to the nation of Israel as a whole. The second seems to better fit the general direction of the passage, which suggests that there will be a large increase in the number of Jewish people who recognize Jesus as the Messiah just before the return of Christ to judge the living and the dead (vv. 25–32). BACK TO ROMANS 11:12

STUDY NOTE FOR ROMANS 11:13a I am speaking to you Gentiles. Why he singles out the Gentiles in the Roman church is made clear in vv. 17–24.

11:13b, 14 apostle to the Gentiles ... to make my fellow Jews jealous. Paul here provides a unique insight into his thinking about his ministry to the Gentiles: the apostle’s ministry also has his own Jewish people in view, in terms of 10:19 and 11:11 (cf. Acts 9:15; Eph. 3:1; Gal. 2:8). His work among the Gentiles has as its goal the salvation of the Jews as well. BACK TO ROMANS 11:13, 14

STUDY NOTE FOR ROMANS 11:15 life from the dead. This phrase may simply denote unprecedented blessing. Although the wording is slightly different from Paul’s normal usage (“resurrection from the dead,” 1:4; cf. 1 Cor. 15:12, 13, 21, 42), the phrase may refer to the general resurrection of the last day or it may refer to the inaugurated spiritual resurrection that occurs when a Jew comes to faith during the time between Christ’s comings. Since “life from the dead” is in parallel with “reconciliation” at the beginning of the verse, this latter view may be best. BACK TO ROMANS 11:15

STUDY NOTE FOR ROMANS 11:16 so is the whole lump. Paul applies spiritually the principle that the firstfruits serve as the pledge of the final harvest (cf. Num. 15:17–21). BACK TO ROMANS 11:16

STUDY NOTE FOR ROMANS 11:17 a wild olive shoot ... grafted in. See Jer. 11:16; Hos. 14:6 for Israel as an olive tree. It does not seem that it was a first-century practice to graft wild olive shoots into cultivated trees to bring fresh vitality to them. Paul’s words, however, probably intentionally stretch beyond strict horticulture. Gentiles have been grafted into the people of God “contrary to nature” (v. 24). BACK TO ROMANS 11:17

STUDY NOTE FOR ROMANS 11:18 do not be arrogant. Because their salvation is entirely by grace, Gentiles have no cause for boasting or despising Jewish unbelievers. Such Gentile arrogance in relation to these Jews would simply mirror the same spiritual pride that has led to the Jews’ hardening (2:17). BACK TO ROMANS 11:18

STUDY NOTE FOR ROMANS 11:20 While the rejoinder to Paul in v. 19 is formally true, the breaking off of the Jewish branches was an act of righteous judgment on unbelief, and the ingrafting of the Gentiles is through faith and therefore a matter of grace. Their ingrafting (v. 19) is not therefore based on any superior quality in the Gentiles.

fear. Tender-spirited awe, not arrogance, is the appropriate response to God’s grace. BACK TO ROMANS 11:20

STUDY NOTE FOR ROMANS 11:22 Note then the kindness and the severity of God. See theological note “Predestination” on p. 1650. Gentile believers are urged to take seriously the revelation of God’s character in these events of providence. God’s kindness bears fruit only when His people continue in it (2:4). BACK TO ROMANS 11:22

STUDY NOTE FOR ROMANS 11:23, 24 The cutting off of Israel is because of unbelief, and not because the Gentiles are inherently better qualified for life in the olive tree. Moreover, if unbelieving Jews come to believe the gospel, they will be “grafted back,” even as believing Gentiles have been “grafted, contrary to nature.” BACK TO ROMANS 11:23, 24

STUDY NOTE FOR ROMANS 11:25–32 Paul’s close reasoning here has been understood in three major ways: (a) He is showing how God saves all of His elect people (“all Israel” in v. 26 being taken as basically synonymous with the church, that is, spiritual Israel, composed of the elect from every nation). (b) He is showing how God saves all the elect of (ethnic) Israel who are to be saved. (c) He is showing how God will, in the future, bring such widespread salvation to the Jewish people that, in an obvious general sense, it can be said that “all Israel will be saved” (v. 26). While not without difficulties, some form of this last view seems most likely for the following reasons. First, hints of it seem to appear already in vv. 11, 12, 15, 16, 24. Second, v. 25 suggests that an end to the partial hardening of Israel is in view. Third, “Israel” in v. 26 is not naturally interpreted as signifying a different entity from the Israel in view in vv. 1–24 and vv. 28–31, where national Israel (not spiritual Israel) is in view. Fourth, “mystery”—a matter known only through divine revelation—in v. 25 would seem inappropriate and exaggerated if Paul’s teaching were simply that all elect Jews will be saved. Finally, this view accords well with the quotations in vv. 26, 27 from Is. 59:20, 21; 27:9; Jer. 31:33, 34, which appear to speak of a comprehensive banishment of that sin that has been the cause of Israel’s alienation from God.

11:25 mystery. In Paul, and in Jewish thought generally, a divine secret that has now been revealed (16:25, 26; Eph. 3:3–9). Some interpreters conclude that what immediately follows constitutes the mystery (probably the widespread conversion of the Jews). Others hold that the mystery is the pattern of God’s working in the Jew-Gentile interrelationship referred to in v. 11. The mystery may simply be the fact that, though it was evident that only a remnant of Israel would be saved in the latter days, it was not as clear according to OT prophecy that a majority of those saved would be Gentiles in comparison to only a remnant of saved Jews.

fullness. The term may be taken to have a specifically numerical connotation. The ESV translates the same Gk. word as “full inclusion” in 11:12.

has come in. An expression used infrequently by Paul, but commonly found in the Gospels to describe entrance into life or the kingdom of God (e.g., Mark 9:47). BACK TO ROMANS 11:25

STUDY NOTE FOR ROMANS 11:26 all Israel. A critical expression at this point in Paul’s argument, and one whose meaning is much debated. It could mean “all (spiritual) Israel,” that is, all elect persons, both Jew and Gentile. Alternately, it may mean “all” Israel in the sense of a remnant of “all Jews destined to be saved throughout history.” Or, as also noted above, it may point to a time when a mass conversion of ethnic Jews to Christ will occur. The use of the term “Israel” to refer to the biological descendants of the patriarchs throughout Paul’s discussion favors one of the last two interpretations. See note on 11:25–32, points (a), (b), and (c). The exegesis of “all Israel” will depend on the interpretation and weighing of other factors in the passage.

The Deliverer will come from Zion. The quotation is from Ps. 14:7; Is. 27:9; 59:20, 21. Possibly Paul quotes this text in reference to the return of Christ from the heavenly Zion at the end of the age. Alternatively, it may refer to Christ’s first coming, when “ungodliness” was banished by Jesus from those Jews who believed in Him, at which time Christ executed the new “covenant” (likely referred to at the end of v. 27, “when I [God] take away their sins”). The latter view accords most with the book of Hebrews, which sees Jesus’ first coming to be the decisive time when He established the new covenant (e.g., Heb. 8:6–13; 10:1–16). BACK TO ROMANS 11:26

STUDY NOTE FOR ROMANS 11:29 the gifts ... are irrevocable. The presence of a believing remnant in Paul’s day (including Paul himself) and the promise of God’s ingathering of many more Jews to faith in Jesus the Messiah show that God has not revoked His calling and gifts to His ancient covenant people (9:6; 11:1, 2). BACK TO ROMANS 11:29

STUDY NOTE FOR ROMANS 11:30 Paul’s argument concludes in a manner parallel to 3:19–21, stressing that Jew and Gentile are united in two things: the disobedience of sin, and the offer to them of the mercy of God. The wisdom and sovereignty of God’s grace are demonstrated in the way in which His purposes are fulfilled: the disobedience of the Jew leads to the Gentiles’ receiving God’s mercy; the mercy of God to the Gentiles leads to the reception of mercy by the Jews. There is no difference—all (Jew and Gentile alike) have sinned (3:23), and God has mercy on both (1:16). BACK TO ROMANS 11:30

STUDY NOTE FOR ROMANS 11:33–36 Having drawn together the various strands of his argument, Paul now responds in lyrical fashion with a song of praise that reaches heights that correspond to the depth of concern he sounded in 9:2, 3. God’s dealings with Jew and Gentile display a cross-section of His majesty in which His sovereign will (“from him”), His sovereign activity (“through him”) and His sovereign glory (“to him”) are richly displayed (v. 36). BACK TO ROMANS 11:33

STUDY NOTES FOR ROMANS 12

STUDY NOTE FOR ROMANS 12:1 The doxology at the end of ch. 11 and the nature of the opening verses of ch. 12 signal a new stage in Paul’s exposition. Paul’s “appeal” or exhortation, founded (“therefore”) on God’s mercies, turns the corner from his exposition of God’s saving work to the response that God’s grace should elicit from believers. From now until the conclusion of the letter, he focuses on applying his teaching to Christians’ behavior and relationships.

mercies of God. Paul can summarize the teaching of Rom. 3–11 in terms of God’s undeserved favor to needy sinners. The biblical doctrine of grace leads to a life motivated by gratitude.

present your bodies as a living sacrifice. Jew and Gentile now belong together as the people of God for whom the final blood sacrifice has been made (3:25). The sacrifice that remains is that of thankful response (cf. 6:17). “Bodies” means whole persons as embodied individuals (6:12, 13, 19; 8:13). Paul will use this sacrificial imagery in 15:16 to portray his “priestly” ministry as an apostle, bringing believing Gentiles as offerings in worship of his Lord (see Phil. 2:17).

spiritual worship. The worship that is appropriate for redeemed creatures to offer (see text note, giving the alternative “rational service”). The Gk. term rendered “spiritual” here does not allude to God’s Spirit (unlike, for instance, 1 Cor. 12:1), but distinguishes Christians’ worship from the animal sacrifices of OT worship. Nevertheless, our worship is now undertaken by the power of the Holy Spirit (15:16). BACK TO ROMANS 12:1

STUDY NOTE FOR ROMANS 12:2 Do not be conformed ... be transformed by the renewal of your mind. Formerly, Christians were “futile in their thinking” (1:21). But now, the Christian’s mindset is to be determined and reshaped by knowledge of the gospel, by the power of the Spirit, and by the concerns of the age to come (8:5–9; 13:11–14), rather than by the passing fashion of this age (2 Cor. 4:18; 1 John 2:17). Only by such sanctifying renewal is the Christian made sufficiently sensitive to “discern” the behavior that God’s revealed will requires in each situation. BACK TO ROMANS 12:2

STUDY NOTE FOR ROMANS 12:3 by the grace given to me. Paul’s ministry exists only because of grace (1:5), as do spiritual gifts (Gk. charismata, v. 6). Realistic assessment of one’s gift (“think with sober judgment”) is essential, and involves a recognition of one’s “measure of faith,” that is, knowing to what extent one has the faith suited for exercising particular gifts (v. 6). The faith by which we are justified is a separate question. BACK TO ROMANS 12:3

STUDY NOTE FOR ROMANS 12:4–8 As in 1 Cor. 12, Paul makes use of the analogy of the body and its various parts to illustrate the nature of the church. He stresses its unity (v. 5), its diversity (v. 6), and the need to recognize one’s gift and to use it eagerly and appropriately in service to others (vv. 6–8). BACK TO ROMANS 12:4

STUDY NOTE FOR ROMANS 12:6 prophecy. To prophesy is, at its root, to speak the Word of God via the inspiration and calling of the Holy Spirit. In this sense, NT prophecy is identical to OT prophecy. Prophecy is distinguished here and elsewhere from teaching (v. 7; cf. Acts 13:1; 1 Cor. 12:29; Eph. 4:11) because it is a revelatory gift (Acts 13:1–3; 21:10, 11).

in proportion to our faith. Some `interpreters see “faith” as the prophet’s own faith (cf. vv. 3, 6). Less plausibly, others understand “faith” to mean the truth content of the gospel as the standard and measure of each prophetic utterance (referred to in theology as “the analogy of faith”), a vital criterion for testing whether the utterance conforms to “the pattern of the sound words” (2 Tim. 1:13). BACK TO ROMANS 12:6

STUDY NOTE FOR ROMANS 12:7, 8 Paul recognizes the wide variety and practicality of these gifts (Gk. charismata) and the intertwining of natural endowments with them. Throughout this passage, it is clear that the blessing of those who are ministered to is the paramount consideration in using the gifts. BACK TO ROMANS 12:7, 8

STUDY NOTE FOR ROMANS 12:9–21 As in 1 Cor. 12; 13, when discussing the church as the body of Christ, Paul stresses the importance of love. His series of rapid exhortations carries echoes of Jesus’ teaching and is expressed in vivid language.

12:9 be genuine. In classical Greek drama, the hypokrit?s (actor) wore a face-mask. The Christian’s loving behavior should not be playing a part or wearing a mask, but an authentic expression of goodwill. BACK TO ROMANS 12:9

STUDY NOTE FOR ROMANS 12:10 Love one another with brotherly affection. An unusual linguistic combination of brotherly love with the love of natural affection. The church is a family, the “household of God” (1 Tim. 3:15; cf. 1 Tim. 5:1, 2). BACK TO ROMANS 12:10

STUDY NOTE FOR ROMANS 12:11 There must be no hesitation or sloth in Christian living. The Christian should be “fervent,” living for Christ with enthusiasm and energy. The text note here and in Acts 18:25, where the same expression occurs, is probably correct to suggest that God’s Spirit evokes and empowers believers’ fervent eagerness to serve the Lord and His people. BACK TO ROMANS 12:11

STUDY NOTE FOR ROMANS 12:13 the needs of the saints. Generosity toward believers in need distinguished the early believers’ fellowship (Acts 2:42, 44–46; 4:32–37; Heb. 6:10; 13:16).

hospitality. Hospitality for visiting Christians was another important part of early Christian life (Heb. 13:2; 3 John 5–8). BACK TO ROMANS 12:13

STUDY NOTE FOR ROMANS 12:14 See Luke 6:27, 28. BACK TO ROMANS 12:14

STUDY NOTE FOR ROMANS 12:15 See Luke 6:31. The genuine unity of the body of Christ is especially evident in the empathy of its members in moments of high joy or deep sorrow. BACK TO ROMANS 12:15

STUDY NOTE FOR ROMANS 12:16 Paul’s language gives the idea of Christians’ sharing the same thoughts with respect to one another, another indication of the strategic role of the mind in sanctification (vv. 1, 2). One manifestation of this will be an absence of conceit and pride in worldly position (Phil. 2:1–8). Christians should be distinguished by their readiness to “associate with the lowly.”

Never be wise in your own sight. See Prov. 3:7. A further focus on the thought-world. How we think determines how we live. BACK TO ROMANS 12:16

STUDY NOTE FOR ROMANS 12:17 The unifying theme in vv. 17–21 is the way the Christian reacts to the non-Christian environment. BACK TO ROMANS 12:17

STUDY NOTE FOR ROMANS 12:18 live peaceably with all. The Christian is a peacemaker by obligation and aim. Harmony is not always possible, since truth divides as well as unites. Paul’s double qualification (“If ... so far as”) recognizes this, but the obligation to strive for peace in personal relations with others remains. BACK TO ROMANS 12:18

STUDY NOTE FOR ROMANS 12:19–21 The Christian must be free from the desire to “get even.” Such release from the instinct for revenge is possible because the believer knows that God will right all wrongs in His own perfect judgment (Deut. 32:35). Moreover, Scripture urges us to show grace to the wrongdoer because God is patient with him (Prov. 25:21, 22). BACK TO ROMANS 12:19

STUDY NOTE FOR ROMANS 12:20 heap burning coals on his head. Doing good to an enemy may lead to his conscience’s being pricked, and thus to his conversion, or it could at least lead to such a sense of shame that evil behavior is modified. BACK TO ROMANS 12:20

STUDY NOTES FOR ROMANS 13

STUDY NOTE FOR ROMANS 13:1 Christians have a distinct rationale for appropriate submission to the governing authorities: the recognition that God Himself is the source of government in society (Prov. 8:15, 16; Dan. 2:21). See theological note “Civil Government” on next page. BACK TO ROMANS 13:1

STUDY NOTE FOR ROMANS 13:2, 3 Rebellion against civil authority implies rebellion against God’s ordinance (Ex. 22:28). BACK TO ROMANS 13:2, 3

STUDY NOTE FOR ROMANS 13:4 God’s servant for your good. The state’s authority is for the benefit of the governed, the defense of the innocent, and the restraint of evil behavior. These are its normal and divinely ordained functions, and Paul assumes that they may be realized in practical terms even when governments are professedly non-Christian. The NT also demonstrates, realistically, that human governments are quite capable of abusing justice (Rev. 13).

the sword. The exercise of force by the civil magistrate (cf. 1 Pet. 2:13, 14). This power is given by God and must be used according to God’s will. The civil magistrate may lawfully engage in defensive wars against aggression (cf. Deut. 20; 1 Chr. 5:22; Eccl. 3:8). The civil magistrate may also lawfully carry out capital punishment under specific conditions (cf. Gen. 9:6; Deut. 17:6, 7). Elsewhere Paul accepts the principle of such punishment where appropriate (Acts 25:11).

wrath. What the individual must not do out of a motive of revenge (12:19), the state, as God’s servant with a distinctive calling, may legitimately do in the pursuit of justice. BACK TO ROMANS 13:4

STUDY NOTE FOR ROMANS 13:6 you also pay taxes. Christian submission is a response of the conscience as it is instructed by divine revelation. Because the task of government is divinely ordained and requires financial support, the Christian must pay taxes with a distinctive motive and understanding, as an element of obedience and devotion to God (Matt. 17:24–27; 22:15–21). BACK TO ROMANS 13:6

STUDY NOTE FOR ROMANS 13:7 Pay to all what is owed to them. See Matt. 22:21. Paul is evidently familiar with Jesus’ statement to “render to Caesar the things that are Caesar’s, and to God the things that are God’s,” and here indicates how it is applied. On “honor,” see 1 Pet. 2:17; Acts 23:2–5. BACK TO ROMANS 13:7

STUDY NOTE FOR ROMANS 13:8–10 Paul now further applies his basic principle of Christian consecration. The connecting link between vv. 7 and 8 is found in the exhortation of v. 7 that the Christian has a financial obligation to the state. This is an application of a general principle now stated, that all obligations must be met. One obligation is permanent—to love others.

13:8 has fulfilled the law. See theological note “Antinomianism” on p. 2272. Since the law of God is the law of love (Matt. 22:38–40) and love of God and love of neighbor summarize our moral obligation, then truly loving one’s neighbor (vv. 8, 9), or keeping the second table of the law, “fulfills” God’s requirements (v. 10). Those who do not rely on their own law-keeping but on God’s work in Christ are now empowered by His Spirit to progressively fulfill the law’s righteous requirement (8:1–4). BACK TO ROMANS 13:8

STUDY NOTE FOR ROMANS 13:9 love your neighbor as yourself. See Lev. 19:18; theological note “Love” on p. 2036. This is not an encouragement to self-love, but rather a summons to extend to others the concern that we so naturally express in protecting and providing for ourselves (Luke 6:31). BACK TO ROMANS 13:9

STUDY NOTE FOR ROMANS 13:11 know the time. Spiritual discernment is rooted in the apprehension of divine revelation. Paul’s stress on the role of the mind is again evident. Paul wants the believer to live in the light of the return of Christ.

salvation. Here in the sense of future, final redemption (5:9, 10; 8:23; 1 Thess. 5:9). BACK TO ROMANS 13:11

STUDY NOTE FOR ROMANS 13:12 The night is far gone. Paul speaks here of the “night” of this present age. The “light of the world” has come (John 8:12), and we must prepare for the second advent of Christ and the consummation of the age to come.

let us cast off ... put on. The use of the metaphor “armor of light” stresses that developing positive spiritual graces, not merely rejecting vices, is essential to spiritual defense. Elsewhere, Paul lists pieces of this “armor” in contexts that similarly contrast daylight to night’s darkness (1 Thess. 5:4–8; Eph. 6:10–20). BACK TO ROMANS 13:12

STUDY NOTE FOR ROMANS 13:13, 14 This passage played a crucial role in the conversion of Augustine of Hippo. Augustine wrote in his Confessions that upon reading these verses, “It was as though the light of confidence flooded my heart and all the darkness of doubt was dispelled.”

13:13 Let us walk properly. Paul’s warning against a sinful lifestyle strikingly includes not only the traditional sins of the body (“orgies and drunkenness ... sexual immorality and sensuality”) but also insidious vices or practices that can be harbored in the heart or even paraded in the church (“quarreling and jealousy”). BACK TO ROMANS 13:13

13:14 But put on the Lord Jesus Christ. A further exposition of what it means to “put on the armor of light” (v. 12), showing that those who are in Christ must live consistently with their new identity in union with Christ (Eph. 4:1). BACK TO ROMANS 13:14

STUDY NOTES FOR ROMANS 14

STUDY NOTE FOR ROMANS 14:1 As for the one who is weak. Paul now turns to address a specific application of the law of love to the Roman Christians. The Christian’s basic attitude toward a fellow Christian is one of welcome and acceptance based on God’s attitude to us in Christ (v. 3; 15:7). There must be charity toward the “weak” person whose conscience is still bound by scruples from which the gospel normally sets us free (v. 2). But those whose consciences still require them to abstain from meat (which is not in itself sinful) must refrain from condemning those who can consume it with a clear conscience (v. 3). Both “weak” and “strong” with respect to diet or calendar (vv. 5, 6) must welcome the other in deference to their common Lord, to whom each ultimately answers.

quarrel over opinions. In this instance, questions of food, drink, and the religious observation of days. While Paul does not regard these controversies as insoluble, he regards the unity of the church’s fellowship as more important than resolving them to everyone’s satisfaction (cf. 12:5, 10, 16). The issues in view here do not belong to the gospel, but to the relative strength or weakness of the individual’s faith in the gospel. Where essentials of the gospel are at stake, Paul’s response is very different (e.g., Gal. 1:6, 7; 3:1–5; Phil. 3:2, 18, 19). BACK TO ROMANS 14:1

STUDY NOTE FOR ROMANS 14:2 eats only vegetables. Vegetarianism is not required by the OT, though it appears there (e.g., Dan. 1:12). Possibly some in Rome have embraced a vegetarian diet to circumvent the issues of conscience surrounding the association of meat with pagan temple rituals (1 Cor. 8–10). BACK TO ROMANS 14:2

STUDY NOTE FOR ROMANS 14:3 despise ... pass judgment. The tendency of those who better understand the gospel is to be impatient with the inhibitions of the “weak” as legalistic bondage. The temptation of the “weak” is to condemn the “strong” for behavior that seems to be lawless license. These mistaken responses should yield to the light of God’s gracious acceptance of both “weak” and “strong.” Furthermore, a fellow believer is God’s servant, not ours, and is answerable to Him, not to us. It must be understood that the issues in such possible disputes are not matters of real morality, but of morally indifferent things. BACK TO ROMANS 14:3

STUDY NOTE FOR ROMANS 14:5 One person esteems one day as better than another. A pattern of holy days characterizes the Jewish year, and it is to these days that Paul refers, and not the weekly Sabbath. If the Sabbath were in view it would have been more natural to say, “One man considers the Sabbath above the other days.”

Each one should be fully convinced. See 4:21 for another instance of this term. It is spiritually perilous to act contrary to one’s conscience even if the conscience is weak and forbids what God Himself permits (vv. 14, 15; 1 Cor. 8:9–13). BACK TO ROMANS 14:5

STUDY NOTE FOR ROMANS 14:6, 7 An appeal to what is shared by both groups (v. 3), namely, the desire to honor the same Lord. That both belong to Him puts minor divisions into perspective. See theological note “The Kingdom of God” on p. 1823. BACK TO ROMANS 14:6, 7

STUDY NOTE FOR ROMANS 14:9–12 Christ alone is the Lord (v. 8) and Judge of His people. The cost to Him of this privilege was immense and exposes the inappropriateness of believers’ judging or despising their brothers. We must give an account of our own lives to the Lord, as those being judged, not as those who judge. BACK TO ROMANS 14:9

STUDY NOTE FOR ROMANS 14:13–15:4 While Paul’s own conscience has been liberated by the teaching of Christ (v. 14; cf. Mark 7:18, 19) he recognizes that not all believers have come to enjoy such freedom. Consideration for such brethren (“walking in love,” v. 15) means avoiding behavior that might distress them. Two specific injunctions to this effect follow in vv. 15, 16. BACK TO ROMANS 14:13

STUDY NOTE FOR ROMANS 14:14 nothing is unclean in itself. While Paul counsels stronger believers to be sensitive to the consciences of weaker believers, this statement, which the entire church will read, indirectly calls the weak believers to mature in the faith and understand that they are free in Christ to partake of His good gifts. Because nothing is unclean in itself, they may not exercise the “tyranny of the weaker brother” and impose their personal scruples regarding indifferent matters on other believers. BACK TO ROMANS 14:14

STUDY NOTE FOR ROMANS 14:15 By what you eat, do not destroy the one for whom Christ died. In the context of Jewish faith, “destroy” means to cut off from the covenant community (Deut. 28:21, 45, 48, 51, 61, 63). To encourage behavior that weak believers’ consciences forbid is to encourage them to go against their conscience, a serious and dangerous act. BACK TO ROMANS 14:15

STUDY NOTE FOR ROMANS 14:16–18 The strong are urged to weigh the importance of exercising their freedom against two considerations: (a) the use of their freedom may bring division and disrepute on the church; (b) God’s kingdom (and therefore our freedom) is not a matter of food and drink, but of the blessings of grace (5:1, 2). Since freedom does not consist in these things, it cannot be lost by our refraining from them. BACK TO ROMANS 14:16

STUDY NOTE FOR ROMANS 14:18 approved by men. See v. 16. While God alone is our Judge (v. 12), the impact of our actions on others plays a vital role in fellowship and evangelism. BACK TO ROMANS 14:18

STUDY NOTE FOR ROMANS 14:19–21 The believer’s responsibility is now stated positively: avoiding the destruction of others is complemented by promoting “peace” and the things that “upbuild” (v. 19). For the “strong” (15:1), this includes both maintaining fellowship with the “weak” and also encouraging them to understand the liberty that is theirs in Christ. When such aims are in view, freedom to eat and drink will be made subordinate; the well-being of the brother will take precedence over the enjoyment of meat and wine. BACK TO ROMANS 14:19

STUDY NOTE FOR ROMANS 14:22, 23 Paul further urges the “strong” (15:1) to enjoy the fact of their liberty of conscience in God’s presence (while refraining from publicly exercising it). BACK TO ROMANS 14:22, 23

STUDY NOTES FOR ROMANS 15

STUDY NOTE FOR ROMANS 15:1–4 We who are strong have an obligation to bear with the failings of the weak. Paul considers himself one of the “strong.” He sees the misinformed conscience of the “weak” as real weakness, yet he emphasizes the responsibility of the “strong” to be patient with the “weak.” He does not encourage feelings of pride, or flaunting one’s freedom in matters offensive to the weak. BACK TO ROMANS 15:1

STUDY NOTE FOR ROMANS 15:2 please his neighbor. Paul will never modify the gospel for the sake of pleasing people (Gal. 1:10), but he is ready to forgo exercise of his liberty in Christ in order to serve and spiritually safeguard others. See 14:19; cf. 1 Cor. 8:1; 10:23, 24, 32, 33. BACK TO ROMANS 15:2

STUDY NOTE FOR ROMANS 15:3 Paul quotes from Ps. 69, one of the most frequently quoted psalms in the NT (see 11:9–10; John 2:17; Acts 1:20). The willingness of the Messiah to deny Himself and suffer for the benefit of others should serve as an example to the Christians in Rome. BACK TO ROMANS 15:3

STUDY NOTE FOR ROMANS 15:4 written for our instruction. It is basic NT teaching that the OT Scriptures were written by divine inspiration for the benefit of Christians (1 Cor. 10:11; 2 Tim. 3:15–17; 1 Pet. 1:10–12). BACK TO ROMANS 15:4

STUDY NOTE FOR ROMANS 15:6 with one voice. See 10:9, 10. Unity in the church is essential if God is to be glorified. Paul has demonstrated that humanity has fallen short of God’s glory but is restored to it in Christ’s reconciling work (1:21, 23; 3:23; 5:2, 11; 8:17, 30). BACK TO ROMANS 15:6

STUDY NOTE FOR ROMANS 15:8 Christ ... a servant to the circumcised. The mutual acceptance of believers is rooted in Christ’s humility (Mark 10:45). The ministry of Jesus the Messiah first of all to the lost sheep of Israel (Matt. 15:24)—“to the Jew first” (1:16)—confirms God’s truthfulness in His fidelity to His promises, as Paul demonstrated at length in chs. 9–11.

15:9 the Gentiles. God’s faithfulness in drawing a remnant of Israelites to faith in Christ gives Gentile believers reason to rely on His faithful Word, while the Gentiles’ inclusion shows Jewish and Gentile believers alike that God keeps His promises not because He is indebted to His creatures but because of His mercy and faithfulness (see 11:30–32). BACK TO ROMANS 15:8

STUDY NOTE FOR ROMANS 15:9–12. A series of quotations from three sections of the Hebrew Scriptures—the Law (v. 10, Deut. 32:43 LXX), the Prophets (v. 12, Is. 11:10), and the Writings (vv. 9, 11, Pss. 18:49; 117:1)—represents the unanimous testimony of the entire OT to God’s intention to include the Gentiles with His people Israel in His worship and under His reign. BACK TO ROMANS 15:9

STUDY NOTE FOR ROMANS 15:13 See theological note “Hope” on p. 2206. What was described as the effect of Scripture in v. 4 (having hope) and promised in the citation from Is. 11:10 (v. 12) is now attributed to the work of the Holy Spirit. Paul here follows a pattern evident throughout the NT: God’s saving acts are attributed to God’s Word as well as to the work of the Holy Spirit (e.g., regeneration, 1 Pet. 1:23; sanctification, John 17:17; salvation, Rom. 1:16; searching the heart, Heb. 4:12). BACK TO ROMANS 15:13

STUDY NOTE FOR ROMANS 15:14–22 Paul now begins to draw his letter to a close by returning to the theme of its introduction—his own ministry and his vision for the expansion of the influence of the gospel.

15:14 my brothers. A further indication of deeply felt emotion (1:13; 7:1, 4; 11:25; 12:1). Paul graciously assures the Romans that his lengthy exposition of the gospel is not intended to raise doubts about their spiritual understanding. Their knowledge of the gospel and ability to apply it practically in mutual admonition (“able to instruct one another”; cf. Col. 3:16) is not in question. BACK TO ROMANS 15:14

STUDY NOTE FOR ROMANS 15:16 a minister of Christ Jesus to the Gentiles. Although Paul has not yet reached Rome, the largely Gentile composition of the congregations in the imperial capital brings these believers under his distinctive sphere of authority as apostle to the Gentiles (11:13; Gal. 2:7–9).

priestly service of the gospel of God. Paul sees the preaching of the gospel as the means by which the Gentiles will be brought to God as a sacrificial thank offering (12:1). For similar uses of priestly sacrificial imagery, see Phil. 2:17; 4:18; Heb. 13:15, 16. BACK TO ROMANS 15:16

STUDY NOTE FOR ROMANS 15:17–20 Paul describes his ministry very naturally in Trinitarian terms (God the Father, vv. 17, 18; God the Son, vv. 17–20; God the Holy Spirit, v. 19; cf. v. 16). BACK TO ROMANS 15:17

STUDY NOTE FOR ROMANS 15:19 signs and wonders. See Ex. 7:3; Deut. 4:34; 6:22; 7:19; Is. 8:18; Dan. 6:27. A phrase rooted in the authentication of Moses’ ministry at the time of the exodus. God periodically gave such miracles at critical junctures of redemptive history, such as the exodus, the prophetic ministries of Elijah and Elisha, the preserving of His people in the time of Daniel, and the ministry of Christ and the apostles. These events are unusual rather than normal and point to the successive stages of redemptive history and the new revelation that accompanied them. As signs and wonders expressed God’s endorsement of Jesus’ ministry and claims (Acts 2:22–24; John 5:36), so Paul can invoke such signs as authenticating his own apostolic authority (2 Cor. 12:12; cf. Heb. 2:3, 4).

from Jerusalem and all the way around to Illyricum. Paul’s journeys, according to Acts, stretched from the eastern Mediterranean as far west as Macedonia. There is no biblical record of his personally entering Illyricum (northwest of Macedonia). While he may have done so, it seems more likely that he means he went as far as Macedonia. He established centers of mission, rather than preaching personally in every village. From such centers, even Illyricum may have been reached with the gospel. BACK TO ROMANS 15:19

STUDY NOTE FOR ROMANS 15:20 someone else’s foundation. Paul’s call is to focus on laying the foundation of the knowledge of Christ in communities where the gospel is unknown (1 Cor. 3:10, 11). BACK TO ROMANS 15:20

STUDY NOTE FOR ROMANS 15:23, 24 Two things now make the visit to Rome possible: (a) the present phase of Paul’s commission has been fulfilled (he has “no ... room” to preach in the eastern Mediterranean because Christ’s name has reached those region’s urban centers, v. 20); (b) the new phase involving outreach to Spain is imminent, and Paul seeks their partnership in it. BACK TO ROMANS 15:23

15:24 Spain. The western extremity of the ancient world. Some suggest Paul thought of Spain as the Tarshish of Is. 66:19, and saw the extension of his preaching there as significant for the Christian mission (Matt. 24:14; Acts 1:8). BACK TO ROMANS 15:24

STUDY NOTE FOR ROMANS 15:25–33 Paul now discloses his immediate plans to visit Jerusalem with the gifts the Gentile churches raised for the Christians there (see 2 Cor. 8; 9). In this era, Jerusalem is an impoverished city in general; but additionally, the Christians there are suffering particular hardship as a suspect minority. But Paul sees a significance deeper than charity in the gift. It is a duty (v. 27), a solemn obligation of the Gentiles in view of the privilege they have received in being grafted into God’s olive tree (11:17), coming to share in Israel’s covenant relation to God through the gospel with its spiritual blessings. This reciprocity conforms to the general principle that those who receive spiritual blessings should share their own material blessings (1 Cor. 9:3–14; Gal. 6:6). BACK TO ROMANS 15:25

STUDY NOTE FOR ROMANS 15:29 fullness of the blessing of Christ. A striking comment in view of the manner in which Paul’s aspirations are ultimately fulfilled, namely, in imperial custody (Acts 28:11–16) and facing unspecified charges that can, in principle, lead to execution (Phil. 1:19–21). BACK TO ROMANS 15:29

STUDY NOTE FOR ROMANS 15:31 Paul’s concern is twofold: (a) that he will be protected from the hostility of the unbelieving Jews that has pursued him for so much of the whole of his ministry (see Acts 21:27–22:39; 23:12–35); (b) that Jewish Christians in Jerusalem will respond favorably to the Gentile gift, and therefore to the apostle’s ministry (v. 32; see Acts 21:17–20). BACK TO ROMANS 15:31

STUDY NOTE FOR ROMANS 15:33 the God of peace. One of Paul’s favorite designations for God (16:20; 2 Cor. 13:11; Phil. 4:9; 1 Thess. 5:23; 2 Thess. 3:16), but particularly appropriate here in regard to his present struggle (v. 30). BACK TO ROMANS 15:33

STUDY NOTES FOR ROMANS 16

STUDY NOTE FOR ROMANS 16:1–27 Paul’s letters typically end with personal news and greetings. The closing chapter of Romans is remarkable for the large number of fellow believers mentioned. These verses give an insight into the warmth of the apostle’s personal relationships as well as the fellowship of the early Christians. These greetings are especially noteworthy when we consider that Paul has not personally visited the church at Rome. He names so many among the believers at Rome to demonstrate his many personal ties with the congregations that make up this church in the imperial capital.

16:1 Phoebe. Probably the bearer of Paul’s letter. The name is common in Greek mythology and indicates a Gentile background.

a servant. Paul’s word (Gk. diakonos) is variously translated as “servant” (1 Tim. 4:6), or “deacon” (Phil. 1:1; 1 Tim. 3:8). It is unlikely Paul uses the term to refer to the specific church office of deacon; he is instead describing Phoebe as a servant of the church in a more general sense.

Cenchreae. The port of Corinth on the Saronic Gulf, indicating Paul’s location when Romans was sent. BACK TO ROMANS 16:1

STUDY NOTE FOR ROMANS 16:3 Prisca and Aquila. The couple were tentmakers like Paul (Acts 18:3). He was with them in Corinth. They had left Rome after the decree of Claudius and accompanied Paul to Ephesus (Acts 18:18). They taught Apollos (Acts 18:24–26) and later returned to Rome. BACK TO ROMANS 16:3

STUDY NOTE FOR ROMANS 16:5 Epaenetus. Evidently the first of a harvest of converts in the Roman province of Asia. BACK TO ROMANS 16:5

STUDY NOTE FOR ROMANS 16:6 Mary, who has worked hard for you. Paul recognizes the devoted service of women (v. 12). BACK TO ROMANS 16:6

STUDY NOTE FOR ROMANS 16:7 Andronicus and Junia. Early commentators understood these to be a husband and wife. They were fellow Jews, and had been converted (“in Christ”) before Paul himself. They had apparently been in prison at some time with Paul (cf. 2 Cor. 11:23) and had served with distinction.

well known to the apostles. Some translate this as “outstanding among the apostles” (e.g., NIV) and use these words to justify women’s ordination, though the ESV’s rendering is the better translation. Either way, it must be recalled that the word “apostle” is used not only in a technical sense for the Twelve and Paul, but in a nontechnical sense as well, referring to church envoys (text note; 2 Cor. 1:1 note). Paul is elsewhere clear that only men may be ordained to the office of “overseer,” i.e., elder. (1 Tim. 3:1–7) BACK TO ROMANS 16:7

STUDY NOTE FOR ROMANS 16:8 Ampliatus. Probably a slave, whose name appears on a tomb in the Catacomb of Domitilla, niece of the Emperor Domitian. BACK TO ROMANS 16:8

STUDY NOTE FOR ROMANS 16:9 Urbanus ... Stachys. Common slave names, the former Roman, the latter Greek. BACK TO ROMANS 16:9

STUDY NOTE FOR ROMANS 16:10 Apelles. A common Greek name. It is likely that Paul declares him “approved in Christ” because he had distinguished himself through trial and remained faithful.

Aristobulus. This may be the grandson of Herod the Great and friend of the Emperor Claudius. BACK TO ROMANS 16:10

STUDY NOTE FOR ROMANS 16:11 Herodion. Perhaps a freedman of the household of Herod, since freedmen took the name of their patron.

Narcissus. Perhaps to be identified with Narcissus, the aide of Claudius, who was forced to commit suicide by Agrippina after Nero’s accession. BACK TO ROMANS 16:11

STUDY NOTE FOR ROMANS 16:12 Tryphaena and Tryphosa. Two women with names from a common root (“gentle,” “delicate”) and who were therefore possibly sisters.

Persis. Another woman, recognized for her diligent work for the Lord. BACK TO ROMANS 16:12

STUDY NOTE FOR ROMANS 16:13 Rufus, chosen in the Lord. One of the most intriguing of the names listed in view of Mark 15:21, a gospel possibly written from Rome. “Chosen” may reflect the unique circumstances that brought his family into contact with Christ. Simeon of Cyrene, whom soldiers compelled to carry Jesus’ crossbeam to the place of execution, had two sons, Alexander and Rufus, who were presumably known to Mark’s readers. The Rufus whom the apostle mentions here may be the same Rufus who was the son of Simon. Paul’s allusion to the mother as “his mother ... to me as well” suggests deep affection for the family. BACK TO ROMANS 16:13

STUDY NOTE FOR ROMANS 16:16 holy kiss. The kiss remains a common token of greeting in the East even to this day. Here and elsewhere, Paul urges the believers to sanctify their greetings as symbols of Christian fellowship (1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26), and the practice was also enjoined by Peter for the churches of Asia Minor (1 Pet. 5:14). BACK TO ROMANS 16:16

STUDY NOTE FOR ROMANS 16:17–20 Reflection on his knowledge of these believers, their problems in Rome (ch. 14), and the divisive activity of Satan (v. 20) evokes an urgent summons for Christians to guard their unity (Eph. 4:3). They are to avoid those “who cause divisions ... contrary to the doctrine that you have been taught.” Bluntly, he indicates that their divisive spirit is sinful, a mark of life in the flesh, and a form of self-indulgence (Gal. 5:19, 20). Christians must learn not to be deceived by “smooth talk and flattery” (v. 18). BACK TO ROMANS 16:17

STUDY NOTE FOR ROMANS 16:19 your obedience is known to all. Not surprisingly, the faith of Jesus’ followers living in the capital of the vast Roman Empire (1:8) and the obedience that flowed from that faith have become well known throughout the Greco-Roman world.

innocent. The Romans need spiritual wisdom and hearts without any taint of evil. BACK TO ROMANS 16:19

STUDY NOTE FOR ROMANS 16:20 Prior to the closing greetings and doxology, Paul includes a promise of a prophetic nature, rooted in the first biblical deliverance promise in Gen. 3:15 (see Ps. 91:13; Luke 10:18, 19). Satan stands behind what is “evil” (v. 19; cf. Gen. 3:12; see also theological note “Satan” on p. 760). “The God of peace” (wholeness and integrity as well as tranquility) will act as the divine warrior to overcome him. This will take place “soon.” Paul is speaking here about the last things, which by faith are always seen as near at hand.

The grace of our Lord Jesus Christ be with you. A characteristically Pauline ending (Gal. 6:18; 1 Thess. 5:28). BACK TO ROMANS 16:20

STUDY NOTE FOR ROMANS 16:21 Along with Silas, Timothy was Paul’s closest coworker after the disagreement with Barnabas (Acts 15:36–40) and is mentioned in ten of Paul’s letters. Lucius (whom some identify with Luke), Jason (possibly Paul’s host in Thessalonica, Acts 17:5–9), and Sosipater (Acts 20:4) were possibly church delegates accompanying Paul to deliver the collection in Jerusalem. BACK TO ROMANS 16:21

STUDY NOTE FOR ROMANS 16:22 I Tertius. Paul regularly used a secretary, identifying his letters as his own by a brief greeting written in his own handwriting (1 Cor. 16:21; Gal. 6:11; Col. 4:18; 2 Thess. 3:17). BACK TO ROMANS 16:22

STUDY NOTE FOR ROMANS 16:23 Paul may have been residing with Gaius at the time of writing. He is presumably to be identified with the Gaius of 1 Cor. 1:14, and may be the (Gaius?) Titius Justus of Acts 18:7. An Erastus is mentioned in Acts 19:22 and 2 Tim. 4:20. We do not know whether this is the same man. Of greater interest is that a Christian held a post of such responsibility in the local government of Corinth, a fact that illustrates that the earliest Christians could and did render faithful service in governmental positions (see 13:1–7). Of Quartus nothing is known. BACK TO ROMANS 16:23

STUDY NOTE FOR ROMANS 16:25–27 The authenticity of this closing doxology is questioned by some on the grounds of its length, its emphasis on mystery, and its textual history (it is found at different points in the letter, or even omitted altogether in various ancient manuscripts). There is, however, a certain appropriateness about its length, coming at the end of a letter like Romans. Its themes draw to a fitting conclusion much that has already been said. In particular, Paul draws attention to his own teaching of the gospel (2:16; cf. 1 Thess. 1:5; 2 Tim. 2:8) and its power to edify (1:11), to the revelation of God’s mystery (11:25; cf. Eph. 3:2–6), to faith and obedience among the nations (1:5), and to the wisdom of God in redemption (11:33; cf. Eph. 3:10–12). BACK TO ROMANS 16:25

STUDY NOTE FOR ROMANS 16:26 but has now ... through the prophetic writings has been made known. Paul’s “now” might suggest that he is referring to the NT Scriptures, but his emphasis is that it is only now that the message already enshrined in the OT and “now” “disclosed” in the light of Christ’s coming is spread to the nations, as he noted earlier in 1:2 and 3:21. BACK TO ROMANS 16:26

FOOTNOTES FOR ROMANS 1

1 Or slave (for the contextual rendering of the Greek word doulos, see Preface) 2 Or who came from the offspring of David 3 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church 4 That is, non-Greeks

1 Or beginning and ending in faith 2 Or The one who by faith is righteous shall live 3 Or clearly perceived from the creation of the world

FOOTNOTES FOR ROMANS 2

1 Or contentious

1 Or counted 2 Or is by nature 3 Or the letter

FOOTNOTES FOR ROMANS 3

1 Greek Are we 2 Or at any disadvantage?

1 Greek flesh

FOOTNOTES FOR ROMANS 4

1 Some manuscripts say about

1 Or but trusts; compare verse 24

1 Greek deadness

FOOTNOTES FOR ROMANS 5

2 Some manuscripts let us 3 Some manuscripts omit by faith 4 Or let us; also verse 3 5 Or boast; also verses 3, 11

1 The Greek word anthropoi refers here to both men and women; also twice in verse 18 2 Or the trespass of one 3 Or the act of righteousness of one

FOOTNOTES FOR ROMANS 6

1 Greek man

1 Greek has been justified 2 For the contextual rendering of the Greek word doulos, see Preface (twice in this verse and verse 19; also once in verses 17, 20)

FOOTNOTES FOR ROMANS 7

1 Or brothers and sisters; also verse 4 2 Greek law concerning the husband 3 Greek of the letter

FOOTNOTES FOR ROMANS 8

1 Some manuscripts add who walk not according to the flesh (but according to the Spirit) 2 Some manuscripts me

1 Or and as a sin offering 2 Some manuscripts lack Jesus 3 Or brothers and sisters; also verse 29 4 See discussion on “sons” in the Preface

1 Or that 2 Some manuscripts God works all things together for good, or God works in all things for the good

1 Or who is

1 Or Is it Christ Jesus who died . . . for us?

FOOTNOTES FOR ROMANS 9

2 Or brothers and sisters

1 Greek not of him who wills or runs

1 Or children of Israel

1 Greek a law of righteousness

FOOTNOTES FOR ROMANS 10

2 Or Brothers and sisters 3 Or end of the law, that everyone who believes may be justified

1 Or him whom they have never heard

FOOTNOTES FOR ROMANS 11

2 Or one of the offspring of Abraham

1 Greek their fullness

1 Greek root of richness; some manuscripts richness 2 Or brothers and sisters

1 Some manuscripts omit now

FOOTNOTES FOR ROMANS 12

2 Or brothers and sisters 3 Or your rational service 4 Greek age 5 Or what is the good and acceptable and perfect will of God 6 Greek parts; also verse 5

1 Or gives aid 2 Or fervent in the Spirit 3 Or give yourselves to humble tasks 4 Greek give place

FOOTNOTES FOR ROMANS 14

1 Or lord

1 Or shall give praise 2 Some manuscripts add or be hindered or be weakened 3 Some manuscripts insert here 16:25–27

FOOTNOTES FOR ROMANS 15

1 Or brothers and sisters; also verse 30

1 Greek sealed to them this fruit 2 Some manuscripts insert of the gospel

FOOTNOTES FOR ROMANS 16

1 Or deaconess 2 Greek firstfruit 3 Or Junias 4 Or messengers 5 Or brothers and sisters; also verse 17 6 Greek their own belly

1 Some manuscripts insert verse 24: The grace of our Lord Jesus Christ be with you all. Amen.

The FIRST EPISTLE of PAUL the APOSTLE to the

Corinthians

TITLE AND AUTHOR

This letter bears the name of Paul as the author. No one has seriously questioned that Paul was the author of the Corinthian letters. These epistles are widely acknowledged as fundamental for our understanding of the apostle Paul, his ministry, and his message.

DATE AND OCCASION

Paul makes it clear in 16:8 that he wrote this letter from Ephesus during the third missionary journey (A.D. 53–57). Since the apostle stayed in Ephesus more than two years (Acts 19:8, 10), 1 Corinthians can be dated around A.D. 55.

Although Luke says nothing about this correspondence in the book of Acts, he does provide some important information about the founding of the church in Corinth during Paul’s second missionary journey (A.D. 50–52; Acts 18:1–11). First, Paul arrived in Corinth after his visit to Athens (Acts 17:16–34), an experience that had impressed on his mind afresh the foolishness of worldly wisdom. Evidently, this incident with the Athenian philosophers had further confirmed Paul’s determination to preach the simple message of the cross, however offensive it might appear to some (2:1–5). Second, with the support of an influential Christian couple, Aquila and Priscilla (16:19), Paul preached in the synagogue until Jewish opposition forced him to focus his ministry on Gentiles. Third, the Christian congregation in Corinth, composed of both Jews and Gentiles, flourished dramatically (Acts 18:8–10). Finally, Paul’s ministry in Corinth lasted a fairly long time (more than eighteen months; cf. Acts 18:11, 18). Since he had taught them the gospel and its implications at length and in depth, Paul had reason to expect some spiritual maturity from the Corinthian Christians.

This letter reveals that the Corinthian church, instead of maturing in the intervening period between Paul’s departure from Corinth and his writing of the letter, had developed a remarkable number of serious problems, including division; abuse of the sacraments; disorder during worship services; theological confusion over such doctrines as the resurrection and the proper exercise of the Christian’s liberty in the gospel; and the extremes of moral laxity and unhealthy asceticism. What had happened? First, Corinth was one of the largest cities in the Roman world and one of the most corrupt (Acts 18:1 note). A strategic commercial center, the city sought to provide a wide variety of pleasures to international visitors and to those who settled there. In that setting, the Christians polarized, some insisting that association with sinners was permissible and necessary, others arguing that a measure of isolation was essential to preserve holiness. These opposing tendencies grew out of control in Corinth and endangered the future of the congregation. Second, the Corinthians appear to have suffered from what has been called an “overrealized eschatology.” They overemphasized the spiritual attainments that they believed they possessed. They failed to appreciate the incompleteness of our present spiritual experience in Christ and the fullness of what we have yet to experience in Christ. This distorted understanding of the Christian life was manifested practically in the Corinthians’ spiritual overconfidence and in their failure to grasp the reach and influence of indwelling sin in their own lives. In other words, many Corinthians believed that the fullness of salvation had arrived and did not reckon with the remaining presence of sin with which Christians must deal until their glorification.

We may infer from 5:9 that Paul had sent the church an earlier letter (which has not survived) exhorting the Corinthian believers to separate from immoral Christians. That letter must also have contained a request for an offering for needy believers in Judea (16:1–4; cf. 2 Cor. 8; 9; Rom. 15:25–27) and probably other instructions related to problems in the congregation. The troubles did not subside. Eventually, the apostle received reports that the church in Corinth was being torn apart by internal divisions, especially as a result of some in the congregation who viewed themselves as more spiritual and knowledgeable than their fellow believers (1:11, 12; 3:1–4; 8:1–3). Paul also learned about other matters: criticisms hurled at him, gross immorality, and lawsuits between Christians (4:1–4; 5:1; 6:1–6). Moreover, the church itself had written to Paul requesting instruction about such matters as marriage and divorce, food offered to idols, spiritual gifts, and the method Paul was using for his collection (7:1, 25; 8:1; 12:1; 16:1). They also asked for a visit from Apollos (16:12). The apostle was confronted with a massive task, and this long letter to the Corinthians the means by which he could deal with the problem.

GENRE

The book of 1 Corinthians is a letter written by the apostle Paul, and it generally follows standard first-century epistolary conventions (see “Introduction to the Epistles”). It contains a standard letter opening (1:1–9), body (1:10–16:12), and conclusion (16:13–24).

LITERARY FEATURES

One of the characteristic features of this letter is that Paul sequentially takes up concerns that have been brought to his attention. Given that the letter addresses so many topics, some have suggested that 1 Corinthians is a composite collection of various Pauline writings. A closer examination of the letter reveals a better explanation. The letter was written in response to a variety of specific issues and questions that were put to the apostle. Paul’s discussion of division and unity in the church was prompted by a report from Chloe’s people (1:11). His discussion of sexual immorality was also prompted by a report that made its way to Paul (5:11). In 5:9–13, Paul responds to a misunderstanding occasioned by an earlier and lost letter that he had sent to Corinth. In 6:12, Paul likely quotes statements made to him in a lost letter that the Corinthians had sent him. In ch. 7, Paul takes up “the matters about which you wrote” (7:1). The recurring phrase “now concerning” (cf. 7:1, 25; 8:1; 12:1) likely marks out the various issues raised in that correspondence.

Scholars have long debated the degree to which 1 Corinthians is indebted to ancient rhetorical conventions. It is doubtful that this epistle can be comprehensively classified according to precise rhetorical categories. However, it would be a mistake to conclude that there is no trace of rhetorical forms in this letter. While Paul tells the Corinthians that he eschewed “lofty speech or wisdom” when he preached to them (2:1), it is clear from the letter that he was distancing himself from the misuse of rhetoric rather than its proper use. Some scholars, for example, see Paul’s “defense” in ch. 9 as a well-crafted legal argument.

CHARACTERISTICS AND PRIMARY THEMES

The contents of the letter are determined by the kinds of problems that had surfaced in Corinth. Many scholars have suggested that the letter is roughly organized on the basis of a distinction between matters that had been reported to Paul (chs. 1–6) and problems that the Corinthians had raised in their letter (chs. 7–16). Such an outline provides a valuable overview. Behind the great diversity of issues treated in this letter there lie some deep and recurring problems. Challenges to Paul’s authority, pride in personal spirituality, and especially a lack of love were fundamental questions that the apostle needed to address. In the course of dealing with these issues, the apostle sets forth his teaching on important doctrines including God’s sovereignty, the nature of the church, sanctification, and the bodily resurrection.

THEOLOGY OF 1 CORINTHIANS

First Corinthians is one of Paul’s most occasional letters. That is to say, Paul addresses a wide variety of topics and circumstances that had arisen specifically in the lives of the Corinthian believers and that have come to his attention. First Corinthians helps us to see how wide-reaching the gospel (defined at 15:1–8) is in its applicability to the lives of Christians. The gospel not only teaches us to forsake division and disunity, but it gives us the resources to pursue true Christian unity (chs. 1–4). The gospel instructs us how and why to be sexually pure and to relate peaceably with our fellow believers (chs. 5; 6). The gospel instructs us how to think about singleness, marriage, divorce, and widowhood (ch. 7). The gospel helps us think through how to live our lives in the cultures of which we are part—without either wholesale withdrawal or ungodly compromise (chs. 8–10). The gospel also teaches us how to use our Christian freedom for the glory of Christ and for the edification and well-being of His people (chs. 8–10). The gospel teaches us how to order our lives together—as husbands and wives (11:2–16), in observing the Lord’s Supper (11:17–34), and other occasions of public worship (chs. 12–14). The gospel gives us a sure hope of life beyond the grave (ch. 15).

1 CORINTHIANS IN THE LARGER STORY OF THE BIBLE

First Corinthians begins by addressing the people of God as those who are “sanctified in Christ Jesus, called to be saints” or “holy ones” (1:2). Believers in every age are set apart from the world and set apart for God. Under the old covenant, God gave His people Israel an elaborate system of ceremonies and observances that served to distinguish them from the world and to point them to Christ the Savior for the forgiveness and the cleansing of their sins. In the new covenant, the old covenant system has been set aside because it has been fulfilled in Christ. However, God continues to call His people to be morally holy and, in that respect, distinct from the world, and Paul’s ethical teaching assumes the abiding validity of the moral law of the OT as a guide for the life of the believer (e.g., 1 Cor. 6:9–11). First Corinthians helps us to understand more fully what God’s pattern of holiness for His people looks like, and how that pattern is tied to the saving work of the Holy One, the Lord Jesus Christ.

CHRIST IN 1 CORINTHIANS

Crisp summaries of our redemption occur in such places as 1:30 and 6:11. Chapter 15 then offers an extensive discussion of Christ and is critical to a proper understanding of Christ’s work. The gospel is Christ’s death for sinners and His resurrection, all in accordance with the OT Scriptures (15:3, 4). The remainder of the chapter is one of Paul’s fullest statements about the resurrection. He stresses the importance to Christian belief of the bodily resurrection from the dead—to deny the believer’s resurrection from the dead is to deny that Christ has been raised from the dead. He also gives us a glimpse into the glory that will characterize the resurrection body. Throughout the chapter, he emphasizes that our resurrection hope is a hope in Christ—He is the firstfruits of the resurrection harvest (15:23), and the One through whom God has given us victory over death (15:57). In this chapter, Paul also expounds on the contrast between the first man, Adam, and the last man, Christ. In Adam, we are children of dust. In Christ, we are made new and will bear His image (15:45–49).

HISTORY OF INTERPRETATION

One of the most discussed portions of 1 Corinthians is chs. 11–14, the chapters addressing public worship in the church of Jesus Christ. Along with the parallel passages in Matthew, Mark, and Luke, 11:17–34 has figured prominently in discussions throughout the church’s history concerning the presence of Christ in the Lord’s Supper. Chapters 12–14 have been central to recent discussions concerning spiritual gifts, specifically whether tongues and prophecy are continuing gifts in the church, or whether those particular gifts ceased with the passing of the apostolic age. Throughout the history of the church, the teaching regarding singleness, marriage and divorce in ch. 7 has also been a significant matter of discussion.

OUTLINE OF 1 CORINTHIANS

I. INTRODUCTION (1:1–9)

II. THE REPORT FROM CHLOE’S HOUSEHOLD (1:10–6:20)

A. Divisions in the Church (1:10–4:21)

1. The report (1:10–17)

2. The gospel and true wisdom (1:18–3:4)

3. Ministry and apostleship (3:5–4:21)

B. Moral and Ethical Problems (chs. 5; 6)

1. A case of incest (ch. 5)

2. Lawsuits (6:1–11)

3. Sexual immorality (6:12–20)

III. RESPONSE TO THE CORINTHIANS’ LETTER (7:1–16:12)

A. About Marriage and Divorce (ch. 7)

1. The marriage relationship (7:1–9)

2. The question of divorce (7:10–24)

3. The special problem of “virgins” (7:25–40)

B. About Food Offered to Idols (8:1–11:1)

1. The problem and its basic solution (ch. 8)

2. Paul’s authority to deal with the problem (ch. 9)

3. The Israelites as examples (10:1–22)

4. Conclusions (10:23–11:1)

C. About the Worship Service (11:2–34)

1. Head coverings (11:2–16)

2. The Lord’s supper (11:17–34)

D. About Spiritual Gifts (chs. 12–14)

1. Unity and diversity (ch. 12)

2. The greatness of love (ch. 13)

3. Prophecy and tongues (14:1–25)

4. The principle of order (14:26–40)

E. About the Resurrection (ch. 15)

1. Christ’s resurrection is essential (15:1–11)

2. The certainty of resurrection (15:12–34)

3. The resurrection body (15:35–49)

4. Conclusion (15:50–58)

F. About the Collection and Other Matters (16:1–12)

IV. CONCLUSION (16:13–24)

GREETING

1  Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes,

[2] To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

THANKSGIVING

4 I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, [5] that in every way you were enriched in him in all speech and all knowledge— 6 even as the testimony about Christ was confirmed among you— 7 so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, [8] who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. 9 God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

DIVISIONS IN THE CHURCH

[10] I appeal to you, brothers, [1] by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. [11] For it has been reported to me by Chloe’s people that there is quarreling among you, my brothers. [12] What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.” [13] Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? [14] I thank God that I baptized none of you except Crispus and Gaius, 15 so that no one may say that you were baptized in my name. [16] (I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) [17] For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.

CHRIST THE WISDOM AND POWER OF GOD

[18] For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written,

“I will destroy the wisdom of the wise,

and the discernment of the discerning I will thwart.”

[20] Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? [21] For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach [1] to save those who believe. 22 For Jews demand signs and Greeks seek wisdom, [23] but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, [24] but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

[26] For consider your calling, brothers: not many of you were wise according to worldly standards, [2] not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, [29] so that no human being [3] might boast in the presence of God. [30] And because of him [4] you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, 31 so that, as it is written, “Let the one who boasts, boast in the Lord.”

PROCLAIMING CHRIST CRUCIFIED

2  And I, when I came to you, brothers, [1] did not come proclaiming to you the testimony [2] of God with lofty speech or wisdom. [2] For I decided to know nothing among you except Jesus Christ and him crucified. [3] And I was with you in weakness and in fear and much trembling, 4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith might not rest in the wisdom of men [3] but in the power of God.

WISDOM FROM THE SPIRIT

[6] Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. [7] But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. [8] None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. [9] But, as it is written,

“What no eye has seen, nor ear heard,

nor the heart of man imagined,

what God has prepared for those who love him”—

THE ILLUMINATION OF THE HOLY SPIRIT

The Bible is not a book of darkness. On the contrary, it is a source of much-needed light. The psalmist calls God’s Word “a lamp to my feet and a light to my path” (Psalm 119:105).

Not every part of Scripture is equally clear to our understanding. Certain passages are difficult to grasp. We struggle at certain points to gain insight into the meaning of the text. The effect of sin upon us is to shroud our mind in darkness. In our fallen nature we are creatures of darkness who are in desperate need of light.

Though the Scriptures themselves are light for us, there is need for additional illumination so that we may clearly perceive the light. The same Holy Spirit who inspires the Scripture, works to illumine the Scriptures for our benefit. He sheds more light on the original light. Illumination is the work of the Holy Spirit. He helps us to hear, receive, and properly understand the message of God’s Word. As the apostle Paul writes,

But, as it is written, “What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him”—these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God (1 Corinthians 2:9–11).

Here Paul draws an analogy from human experience. You may learn many things about an individual from observing them or from hearsay, but you cannot know what is going on inside their mind or spirit unless they choose to reveal it. Only they know what they are thinking.

Likewise, it is the Holy Spirit who knows the innermost thoughts of God. Paul says that the Spirit “searches” the deep things of God. This does not mean that the Holy Spirit must investigate and inquire into the mind of God in order to be instructed. He is not seeking for information He otherwise lacks. He “searches” as a searchlight scans the night to bring into the light what otherwise would remain hidden.

Illumination is not to be confused with revelation. It is commonplace today to hear people speak about private revelations they claim to have received from the Holy Spirit. The work of the Holy Spirit in illumination is not the supplying of new information or fresh revelations beyond those found in sacred Scripture.

Reformed Christianity emphatically denies that God is giving new normative revelation today. The Spirit is still working to illumine what is revealed in Scripture. The Spirit helps us to understand the Bible, to convict us of the truth of the Bible, and to apply that truth to our lives. He works with the Word and through the Word. His task is never to teach against the Word. It is therefore always necessary to test what we hear by the teaching of Scripture. The Scripture is the Spirit’s book.

[10] these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. [11] For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. 12 Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. [13] And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. [1]

[14] The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. [15] The spiritual person judges all things, but is himself to be judged by no one. [16] “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ.

DIVISIONS IN THE CHURCH

3  But I, brothers, [2] could not address you as spiritual people, but as people of the flesh, as infants in Christ. 2 I fed you with milk, not solid food, for you were not ready for it. And even now you are not yet ready, [3] for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh and behaving only in a human way? 4 For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not being merely human?

5 What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. [6] I planted, Apollos watered, but God gave the growth. 7 So neither he who plants nor he who waters is anything, but only God who gives the growth. 8 He who plants and he who waters are one, and each will receive his wages according to his labor. [9] For we are God’s fellow workers. You are God’s field, God’s building.

[10] According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. 11 For no one can lay a foundation other than that which is laid, which is Jesus Christ. [12] Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13 each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. 14 If the work that anyone has built on the foundation survives, he will receive a reward. 15 If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

[16] Do you not know that you [1] are God’s temple and that God’s Spirit dwells in you? [17] If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.

[18] Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise. 19 For the wisdom of this world is folly with God. For it is written, “He catches the wise in their craftiness,” 20 and again, “The Lord knows the thoughts of the wise, that they are futile.” [21] So let no one boast in men. For all things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, [23] and you are Christ’s, and Christ is God’s.

THE MINISTRY OF APOSTLES

4  This is how one should regard us, as servants of Christ and stewards of the mysteries of God. 2 Moreover, it is required of stewards that they be found faithful. [3] But with me it is a very small thing that I should be judged by you or by any human court. In fact, I do not even judge myself. 4 For I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. [5] Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.

6 I have applied all these things to myself and Apollos for your benefit, brothers, [1] that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another. 7 For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?

[8] Already you have all you want! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you! 9 For I think that God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels, and to men. 10 We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute. 11 To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless, 12 and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; 13 when slandered, we entreat. We have become, and are still, like the scum of the world, the refuse of all things.

[14] I do not write these things to make you ashamed, but to admonish you as my beloved children. [15] For though you have countless [2] guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel. [16] I urge you, then, be imitators of me. [17] That is why I sent [3] you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, [4] as I teach them everywhere in every church. [18] Some are arrogant, as though I were not coming to you. 19 But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power. 20 For the kingdom of God does not consist in talk but in power. 21 What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?

SEXUAL IMMORALITY DEFILES THE CHURCH

5  It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife. [2] And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you.

[3] For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. 4 When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, 5 you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. [1]

[6] Your boasting is not good. Do you not know that a little leaven leavens the whole lump? [7] Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. [8] Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

[9] I wrote to you in my letter not to associate with sexually immoral people— 10 not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. 11 But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. [12] For what have I to do with judging outsiders? Is it not those inside the church [2] whom you are to judge? [13] God judges [3] those outside. “Purge the evil person from among you.”

LAWSUITS AGAINST BELIEVERS

6  When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints? [2] Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? 3 Do you not know that we are to judge angels? How much more, then, matters pertaining to this life! 4 So if you have such cases, why do you lay them before those who have no standing in the church? 5 I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers, 6 but brother goes to law against brother, and that before unbelievers? [7] To have lawsuits at all with one another is already a defeat for you. Why not rather suffer wrong? Why not rather be defrauded? 8 But you yourselves wrong and defraud—even your own brothers! [1]

[9] Or do you not know that the unrighteous [2] will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, [3] 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. [11] And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

THE HOLY SPIRIT AS SANCTIFIER

God calls every person to mirror and reflect His holy character: “As He who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:15–16). Our problem is that in ourselves we are not holy; we are unholy. Yet the Bible refers to us as “saints.” The term saint means “one who is holy.” Since holiness is not found in ourselves, we must be made holy. The One who works to make us holy, to conform us to the image of Christ, is the Holy Spirit. As the third person of the Trinity, the Holy Spirit is no more holy than the Father and the Son. Yet we do not speak of the Holy Father, the Holy Son, and the Holy Spirit. That the Spirit of God is called the Holy Spirit is not so much because of His person (which is indeed holy) but because of His work, to make us holy.

It is the special work of the Holy Spirit to make us saints. He consecrates us. The Holy Spirit fulfills the role of the sanctifier. To be sanctified is to be made holy, or righteous. Sanctification is a process that begins the moment we become Christians. The process continues until death when the believer is made finally, fully, and forevermore righteous.

The Reformed faith is distinctive in its emphasis on the working of the Holy Spirit alone in regeneration. We do not assist the Holy Spirit in our rebirth. We reject outright any notion of cooperative effort in the rebirth of the believer. Sanctification, however, is a different matter. Our sanctification is a cooperative venture. We must work with the Holy Spirit to grow in sanctification. The apostle Paul expressed this idea in his letter to the church at Phillipi:

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure (Philippians 2:12–13).

The call to cooperation is one that involves work. We are to work in earnest. To work with fear and trembling does not suggest a spirit of terror but of reverence coupled with effort. We are consoled by the knowledge that we are not left to do this work alone or by our own efforts. God is working within us to accomplish our sanctification.

The Holy Spirit indwells the believer, working to bring about a more righteous life and heart. We must be careful, however, not to confuse the indwelling Spirit with any deification of the individual. The Spirit is in the believer and works with the believer, but does not become the believer. The Spirit works to produce sanctified human beings, not deified creatures. When the Spirit indwells us, He does not become human and we do not become gods. The Holy Spirit does not destroy our personal identities as human beings. In our sanctification we are to become godlike in character, but not in being.

FLEE SEXUAL IMMORALITY

[12] “All things are lawful for me,” but not all things are helpful. “All things are lawful for me,” but I will not be dominated by anything. [13] “Food is meant for the stomach and the stomach for food”—and God will destroy both one and the other. The body is not meant for sexual immorality, but for the Lord, and the Lord for the body. [14] And God raised the Lord and will also raise us up by his power. [15] Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? Never! [16] Or do you not know that he who is joined [1] to a prostitute becomes one body with her? For, as it is written, “The two will become one flesh.” [17] But he who is joined to the Lord becomes one spirit with him. [18] Flee from sexual immorality. Every other sin [2] a person commits is outside the body, but the sexually immoral person sins against his own body. [19] Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, 20 for you were bought with a price. So glorify God in your body.

PRINCIPLES FOR MARRIAGE

7  Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.” 2 But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. [3] The husband should give to his wife her conjugal rights, and likewise the wife to her husband. 4 For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. 5 Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.

[6] Now as a concession, not a command, I say this. [1] 7 I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another.

8 To the unmarried and the widows I say that it is good for them to remain single as I am. 9 But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion.

[10] To the married I give this charge (not I, but the Lord): the wife should not separate from her husband [11] (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife.

[12] To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. 13 If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. [14] For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy. [15] But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you [2] to peace. [16] For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?

LIVE AS YOU ARE CALLED

[17] Only let each person lead the life [3] that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches. 18 Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. [19] For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. 20 Each one should remain in the condition in which he was called. [21] Were you a bondservant [1] when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) 22 For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. [23] You were bought with a price; do not become bondservants [2] of men. 24 So, brothers, [3] in whatever condition each was called, there let him remain with God.

THE UNMARRIED AND THE WIDOWED

[25] Now concerning [4] the betrothed, [5] I have no command from the Lord, but I give my judgment as one who by the Lord’s mercy is trustworthy. [26] I think that in view of the present [6] distress it is good for a person to remain as he is. 27 Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. 28 But if you do marry, you have not sinned, and if a betrothed woman [7] marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that. [29] This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none, 30 and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, 31 and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away.

[32] I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord. 33 But the married man is anxious about worldly things, how to please his wife, 34 and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband. 35 I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord.

[36] If anyone thinks that he is not behaving properly toward his betrothed, [8] if his [9] passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin. 37 But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well. 38 So then he who marries his betrothed does well, and he who refrains from marriage will do even better.

[39] A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. 40 Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God.

FOOD OFFERED TO IDOLS

8  Now concerning [1] food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up. 2 If anyone imagines that he knows something, he does not yet know as he ought to know. [3] But if anyone loves God, he is known by God. [2]

[4] Therefore, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.” 5 For although there may be so-called gods in heaven or on earth—as indeed there are many “gods” and many “lords”— 6 yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

[7] However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled. 8 Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. 9 But take care that this right of yours does not somehow become a stumbling block to the weak. [10] For if anyone sees you who have knowledge eating [3] in an idol’s temple, will he not be encouraged, [4] if his conscience is weak, to eat food offered to idols? [11] And so by your knowledge this weak person is destroyed, the brother for whom Christ died. [12] Thus, sinning against your brothers [5] and wounding their conscience when it is weak, you sin against Christ. [13] Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.

PAUL SURRENDERS HIS RIGHTS

9  Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? 2 If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord.

[3] This is my defense to those who would examine me. 4 Do we not have the right to eat and drink? [5] Do we not have the right to take along a believing wife, [1] as do the other apostles and the brothers of the Lord and Cephas? 6 Or is it only Barnabas and I who have no right to refrain from working for a living? 7 Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?

8 Do I say these things on human authority? Does not the Law say the same? 9 For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned? 10 Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. 11 If we have sown spiritual things among you, is it too much if we reap material things from you? [12] If others share this rightful claim on you, do not we even more?

Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. 13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? [14] In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

[15] But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. [16] For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! 17 For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. 18 What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.

[19] For though I am free from all, I have made myself a servant to all, that I might win more of them. [20] To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. [21] To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. [22] To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. 23 I do it all for the sake of the gospel, that I may share with them in its blessings.

[24] Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. 25 Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. 26 So I do not run aimlessly; I do not box as one beating the air. [27] But I discipline my body and keep it under control, [1] lest after preaching to others I myself should be disqualified.

WARNING AGAINST IDOLATRY

10  For I do not want you to be unaware, brothers, [2] that our fathers were all under the cloud, and all passed through the sea, [2] and all were baptized into Moses in the cloud and in the sea, [3] and all ate the same spiritual food, [4] and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. [5] Nevertheless, with most of them God was not pleased, for they were overthrown [3] in the wilderness.

[6] Now these things took place as examples for us, that we might not desire evil as they did. 7 Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.” 8 We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9 We must not put Christ [1] to the test, as some of them did and were destroyed by serpents, 10 nor grumble, as some of them did and were destroyed by the Destroyer. [11] Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. [12] Therefore let anyone who thinks that he stands take heed lest he fall. [13] No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.

[14] Therefore, my beloved, flee from idolatry. 15 I speak as to sensible people; judge for yourselves what I say. [16] The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? [17] Because there is one bread, we who are many are one body, for we all partake of the one bread. 18 Consider the people of Israel: [2] are not those who eat the sacrifices participants in the altar? 19 What do I imply then? That food offered to idols is anything, or that an idol is anything? [20] No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. 21 You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. 22 Shall we provoke the Lord to jealousy? Are we stronger than he?

DO ALL TO THE GLORY OF GOD

[23] “All things are lawful,” but not all things are helpful. “All things are lawful,” but not all things build up. 24 Let no one seek his own good, but the good of his neighbor. [25] Eat whatever is sold in the meat market without raising any question on the ground of conscience. 26 For “the earth is the Lord’s, and the fullness thereof.” 27 If one of the unbelievers invites you to dinner and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience. [28] But if someone says to you, “This has been offered in sacrifice,” then do not eat it, for the sake of the one who informed you, and for the sake of conscience— [29] I do not mean your conscience, but his. For why should my liberty be determined by someone else’s conscience? [30] If I partake with thankfulness, why am I denounced because of that for which I give thanks?

[31] So, whether you eat or drink, or whatever you do, do all to the glory of God. 32 Give no offense to Jews or to Greeks or to the church of God, [33] just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

11  Be imitators of me, as I am of Christ.

HEAD COVERINGS

[2] Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you. [3] But I want you to understand that the head of every man is Christ, the head of a wife [1] is her husband, and the head of Christ is God. [4] Every man who prays or prophesies with his head covered dishonors his head, [5] but every wife [2] who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven. 6 For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head. [7] For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man. [8] For man was not made from woman, but woman from man. 9 Neither was man created for woman, but woman for man. [10] That is why a wife ought to have a symbol of authority on her head, because of the angels. [1] [11] Nevertheless, in the Lord woman is not independent of man nor man of woman; [12] for as woman was made from man, so man is now born of woman. And all things are from God. 13 Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? [14] Does not nature itself teach you that if a man wears long hair it is a disgrace for him, [15] but if a woman has long hair, it is her glory? For her hair is given to her for a covering. [16] If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.

THE LORD’S SUPPER

Martin Luther rejected the Roman Catholic doctrine of transubstantiation, that is, that the Communion bread and wine are changed into the actual body and blood of Christ. Luther saw no need for this doctrine. Rather, he agreed that Christ’s presence did not replace the presence of bread and wine but was added to the bread and wine. Luther maintained that the body and blood of Christ are somehow present in, under, and through the elements of bread and wine. It is customary to call the Lutheran view consubstantiation because the substance of the body and blood of Christ are present with(con) the substance of bread and wine. Lutheran theologians, however, do not like the term consubstantiation and protest that it is understood in terms that are too closely associated with the Roman Catholic doctrine of transubstantiation.

But it is clear that Luther insisted on the real physical and substantial presence of Christ in the Lord’s Supper. He repeatedly cited Jesus’ words of institution, “this is My body,” to prove his point. Luther would not allow the verb is to be taken in a figurative or representative sense. Luther also adopted the doctrine of the communication of attributes by which the divine attribute of omnipresence was communicated to the human nature of Jesus, making it possible for His body and blood to be present at more than one place at the same time.

Zwingli and others argued that Jesus’ words “this is My body” meant really “This represents My body.” Jesus frequently used the verb to be in such a figurative sense. He said, “I am the door,” “I am the true vine,” etc. Zwingli and others argued that Christ’s body is not present in actual substance at the Lord’s Supper. The supper is a memorial only, with Christ’s presence no different from His normal presence through the Holy Spirit.

John Calvin, on the other hand, when he debated with Rome and Luther, denied the “substantial” presence of Christ at the Lord’s Supper. Yet when he debated with the Anabaptists, who reduced the Lord’s Supper to a mere memorial, he insisted on the “substantial” presence of Christ.

On the surface it seems that Calvin was caught in a blatant contradiction. However, upon closer scrutiny we see that Calvin used the term substantial in two different ways. When he addressed Roman Catholics and Lutherans, he used the term substantial to mean “physical.” He denied the physical presence of Christ in the Lord’s Supper. When he addressed the Anabaptists, he insisted on the term substantial in the sense of “real.” Calvin thus argued that Christ was really or truly present in the Lord’s Supper, though not in a physical sense.

Because Calvin rejected the idea of the communication of attributes from the divine nature to the human nature, he was accused of separating and dividing the two natures of Christ and committing the Nestorian heresy, which was condemned at the Council of Chalcedon in A.D. 451. Calvin replied that he was not separating the two natures but distinguishing between them.

The human nature of Jesus is presently localized in heaven. It remains in perfect union with His divine nature. Though the human nature is contained in one place, the person of Christ is not so contained because His divine nature still has the power of omnipresence. Jesus said, “I am with you always, to the end of the age” (Matthew 28:20). Despite its limitations, and at the risk of being misunderstood, we give the following picture to illustrate what we are saying.

Calvin taught that though Christ’s body and blood remain in heaven, they are spiritually “made present” to us by Jesus’ omnipresent divine nature (Institutes 4.2.17). Wherever the divine nature of Christ is present, He is truly present. This is consistent with Jesus’ own teaching that He was “going away” yet would abide with us. When we meet Him at the Lord’s Supper we commune with Him. By meeting us in His divine presence, we are brought into His human presence mystically, because His divine nature is never separated from His human nature. The divine nature leads us to the ascended Christ, and in the Lord’s Supper we have a taste of heaven.

THE LORD’S SUPPER

[17] But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, [1] [19] for there must be factions among you in order that those who are genuine among you may be recognized. [20] When you come together, it is not the Lord’s supper that you eat. [21] For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.

[23] For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for [2] you. Do this in remembrance of me.” [3] 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” [26] For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

[27] Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. [29] For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died. [4] 31 But if we judged [5] ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined [6] so that we may not be condemned along with the world.

33 So then, my brothers, [7] when you come together to eat, wait for [8] one another— 34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.

SPIRITUAL GIFTS

12  Now concerning [9] spiritual gifts, [10] brothers, [11] I do not want you to be uninformed. [2] You know that when you were pagans you were led astray to mute idols, however you were led. [3] Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.

[4] Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone. [7] To each is given the manifestation of the Spirit for the common good. [8] For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, [10] to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. [11] All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.

ONE BODY WITH MANY MEMBERS

[12] For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. [13] For in one Spirit we were all baptized into one body— Jews or Greeks, slaves [1] or free—and all were made to drink of one Spirit.

[14] For the body does not consist of one member but of many. 15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts, [2] yet one body.

21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” [22] On the contrary, the parts of the body that seem to be weaker are indispensable, [23] and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together.

27 Now you are the body of Christ and individually members of it. [28] And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. [29] Are all apostles? Are all prophets? Are all teachers? Do all work miracles? [30] Do all possess gifts of healing? Do all speak with tongues? Do all interpret? [31] But earnestly desire the higher gifts.

And I will show you a still more excellent way.

THE WAY OF LOVE

13  If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 If I give away all I have, and if I deliver up my body to be burned, [1] but have not love, I gain nothing.

[4] Love is patient and kind; love does not envy or boast; it is not arrogant [5] or rude. It does not insist on its own way; it is not irritable or resentful; [2] 6 it does not rejoice at wrongdoing, but rejoices with the truth. [7] Love bears all things, believes all things, hopes all things, endures all things.

[8] Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. 9 For we know in part and we prophesy in part, [10] but when the perfect comes, the partial will pass away. 11 When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. [12] For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

[13] So now faith, hope, and love abide, these three; but the greatest of these is love.

PROPHECY AND TONGUES

14  Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. [2] For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. 3 On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation. [4] The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church. [5] Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up.

LOVE

In our society, love is usually spoken of in passive terms. That is, love is something that happens to us over which we have little or no control. We “fall” in love. We speak this way chiefly because we associate love with a particular feeling or emotion. Such emotion cannot be produced by pushing a button or by a conscious act of the will. We do not “decide” to fall in love with someone.

The Bible, however, speaks of love in far more active terms. The concept of love functions more as a verb than as a noun. Love is a duty—an action we are obliged to perform. God commands us to love our neighbor, to love our spouse, and even to love our enemies. It is one thing to conjure up feelings of love and affection for one’s enemies; it is another thing to act in a loving manner toward them.

The Bible has a complex concept of love that is expressed in relatively few words. The Old Testament predominantly used one Hebrew word, aheb, to express love. The New Testament primarily used two Greek words for love—phileo and agape. Phileo, from which the city Philadelphia derives its name (meaning the “city of brotherly love”), is the Greek word that is used to denote the affection shared by friends. By contrast, the term eros, which is not used in the Bible, refers more to sexual or erotic love. It is the kind of love we often associate with romance. These two types of love are common to all human beings. These types of love have a tendency to be motivated by self-interest, self-gratification, and self-protection.

The New Testament, however, describes a third kind of love. Agape stands in contrast to the more basic affections. Its most distinguishing feature is a lack of self-interest. It proceeds out of a heart of care and concern for others. Its characteristics are enumerated by Paul in 1 Corinthians 13. Agape love is patient and kind. It neither boasts nor envies. It is not proud, rude, self-seeking, or easily angered. It is quick to forgive; it seeks the good and the true. It protects, trusts, hopes, and perseveres always. It never fails.

Biblical love is therefore more than a mere emotion. It is active. The calling of the Christian is not primarily to develop feelings of love for others. In many instances that is outside the Christian’s control. However, we can control how we respond and act toward a given person. The Christian is to be loving, to mirror the selfless love of God.

Agape love, then, is the ultimate fruit of the Spirit. As Paul wrote, “So now faith, hope, and love abide, these three; but the greatest of these is love” (1 Corinthians 13:13).

Insofar as agape love mirrors and reflects the character of God’s love for us, it may be called a steadfast love, a love that endures with loyalty. It is characterized by fidelity—the faithfulness that is built upon trust. Such love is incapable of being fickle; it is the love of permanent commitment.

[6] Now, brothers, [1] if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? [7] If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? [8] And if the bugle gives an indistinct sound, who will get ready for battle? 9 So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. 10 There are doubtless many different languages in the world, and none is without meaning, 11 but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. 12 So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church.

[13] Therefore, one who speaks in a tongue should pray that he may interpret. [14] For if I pray in a tongue, my spirit prays but my mind is unfruitful. 15 What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. [16] Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider [2] say “Amen” to your thanksgiving when he does not know what you are saying? 17 For you may be giving thanks well enough, but the other person is not being built up. [18] I thank God that I speak in tongues more than all of you. [19] Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue.

[20] Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature. 21 In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.” 22 Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign [3] not for unbelievers but for believers. [23] If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds? 24 But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, [25] the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you.

ORDERLY WORSHIP

[26] What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. [27] If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. 28 But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. [29] Let two or three prophets speak, and let the others weigh what is said. 30 If a revelation is made to another sitting there, let the first be silent. 31 For you can all prophesy one by one, so that all may learn and all be encouraged, 32 and the spirits of prophets are subject to prophets. 33 For God is not a God of confusion but of peace.

As in all the churches of the saints, [34] the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. [35] If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.

[36] Or was it from you that the word of God came? Or are you the only ones it has reached? 37 If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. [38] If anyone does not recognize this, he is not recognized. [39] So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. [40] But all things should be done decently and in order.

THE RESURRECTION OF CHRIST

15  Now I would remind you, brothers, [1] of the gospel I preached to you, which you received, in which you stand, [2] and by which you are being saved, if you hold fast to the word I preached to you— unless you believed in vain.

[3] For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, [5] and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. [7] Then he appeared to James, then to all the apostles. [8] Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. [10] But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we preach and so you believed.

THE RESURRECTION OF THE DEAD

[12] Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then not even Christ has been raised. [14] And if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15 We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised. 17 And if Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. [19] If in Christ we have hope [2] in this life only, we are of all people most to be pitied.

[20] But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. [21] For as by a man came death, by a man has come also the resurrection of the dead. [22] For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. [24] Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God [1] has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

THE LAST RESURRECTION

A question that every believer has contemplated is the question of what we will look like in heaven. Will we be able to recognize our loved ones? Will our resurrected bodies have the characteristics of age or of youth?

Many of these matters remain mysterious to us. The Bible only hints at these answers. We know that whatever our resurrected state will be like, it will far exceed our highest present expectations. The Bible says, “What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him” (1 Corinthians 2:9). Paul tells us that at present we “see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known” (1 Corinthians 13:12).

The Bible clearly teaches a final resurrection of the bodies of the saints. The resurrection of Jesus is declared to be the firstfruits of those who will also participate in this resurrection.

There is continuity between the earthly body that dies and the resurrected body we will be given. Our present bodies are corruptible and will indeed decay or, in some instances be torn asunder or fragmented in death. However, just as Jesus returned from the grave with His body, albeit changed, so shall our present bodies be resurrected though changed. A body may change its state without thereby destroying its identity.

Every resurrected body will be complete both in quantity and quality. Nothing will be lacking though much will be gained. We will be recognizable in our resurrected bodies. We do not yet know how this will be accomplished by God’s power, only that it will be so.

Our new bodies will be especially suited for eternal life in the kingdom of God. Our present bodies are not so adapted. Whatever changes are necessary will be made by the power of God. We know that our resurrected bodies will still be human and finite. We will not be deified. Our new bodies will be incorruptible—without decay, illness, pain, or death. There will be added power to our present bodies as they will be raised in honor, power, and glory. Our bodies will be fashioned to be like the glorified body of Jesus.

The new body of the saint will be a spiritual and a heavenly body. It will be adapted to a higher order of living, perhaps glowing and radiant in countenance not unlike Christ in His transfiguration.

[29] Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? 30 Why are we in danger every hour? 31 I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! [32] What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” [33] Do not be deceived: “Bad company ruins good morals.” [1] [34] Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

THE RESURRECTION BODY

[35] But someone will ask, “How are the dead raised? With what kind of body do they come?” [36] You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. [38] But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

[42] So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. [43] It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. [44] It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. [45] Thus it is written, “The first man Adam became a living being”; [2] the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. [48] As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall [1] also bear the image of the man of heaven.

MYSTERY AND VICTORY

[50] I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. [51] Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. [54] When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”

55 “O death, where is your victory?

O death, where is your sting?”

56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

[58] Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

THE COLLECTION FOR THE SAINTS

16  Now concerning [2] the collection for the saints: as I directed the churches of Galatia, so you also are to do. [2] On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. [3] And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. 4 If it seems advisable that I should go also, they will accompany me.

PLANS FOR TRAVEL

[5] I will visit you after passing through Macedonia, for I intend to pass through Macedonia, 6 and perhaps I will stay with you or even spend the winter, so that you may help me on my journey, wherever I go. 7 For I do not want to see you now just in passing. I hope to spend some time with you, if the Lord permits. 8 But I will stay in Ephesus until Pentecost, [9] for a wide door for effective work has opened to me, and there are many adversaries.

[10] When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am. 11 So let no one despise him. Help him on his way in peace, that he may return to me, for I am expecting him with the brothers.

FINAL INSTRUCTIONS

[12] Now concerning our brother Apollos, I strongly urged him to visit you with the other brothers, but it was not at all his will [1] to come now. He will come when he has opportunity.

13 Be watchful, stand firm in the faith, act like men, be strong. 14 Let all that you do be done in love.

[15] Now I urge you, brothers [2]—you know that the household [3] of Stephanas were the first converts in Achaia, and that they have devoted themselves to the service of the saints— 16 be subject to such as these, and to every fellow worker and laborer. 17 I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence, 18 for they refreshed my spirit as well as yours. Give recognition to such people.

GREETINGS

[19] The churches of Asia send you greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord. [20] All the brothers send you greetings. Greet one another with a holy kiss.

[21] I, Paul, write this greeting with my own hand. [22] If anyone has no love for the Lord, let him be accursed. Our Lord, come! [1] 23 The grace of the Lord Jesus be with you. [24] My love be with you all in Christ Jesus. Amen.

STUDY NOTES FOR 1 CORINTHIANS 1

STUDY NOTE FOR 1 CORINTHIANS 1:1 apostle. Someone commissioned directly by Christ as His authoritative messenger (2 Cor. 1:1 note). Paul explains the significance of this office elsewhere (ch. 9; 15:1–11; 2 Cor. 10–12; Gal. 1). Some of the problems in the Corinthian church that Paul addresses involve challenges to his authority.

Sosthenes. Perhaps the same person mentioned in Acts 18:17, ruler of the synagogue in Corinth at the time of Paul’s first visit to the city. BACK TO 1 CORINTHIANS 1:1

STUDY NOTE FOR 1 CORINTHIANS 1:2 sanctified ... called to be saints. The word “saints” (lit. “holy ones”) calls attention to the distinctive status of God’s people as those set apart by God for Himself. Paul often uses it to identify the Christians to whom he writes (e.g., Rom. 1:7). The description “sanctified” underlines this reality of the Christian life. The Corinthians were plagued by ethical problems and this letter touches repeatedly on the subject of holiness. Significantly, however, Paul encourages them here in a pastoral way by reminding them that by God’s grace they have already made a definitive break with sin and now serve the Lord Jesus Christ (6:11). The goal of progressive holiness is realistic because God has already changed their hearts (Rom. 6:1–14; Gal. 5:24, 25). BACK TO 1 CORINTHIANS 1:2

STUDY NOTE FOR 1 CORINTHIANS 1:5 in every way you were enriched. The Corinthians were tempted to become puffed up by their gifts of “knowledge” and of speaking “in tongues” (8:1; 14:23). Paul needs to rebuke them for their self-centered and loveless misuse of those gifts (12:14–26; 13:1–3, 9–13; 14:4–5), but he does not deny or minimize the spiritual gifts they have received (v. 7). BACK TO 1 CORINTHIANS 1:5

STUDY NOTE FOR 1 CORINTHIANS 1:8 will sustain you. Paul encourages his readers by assuring them that God, who began a work of grace in them, can be trusted to complete it. Indeed, they will be presented “guiltless” at the time of Christ’s return. Note the similarities between vv. 8, 9 and Phil. 1:6, 10 (cf. Eph. 5:26, 27; 1 Thess. 5:23, 24). BACK TO 1 CORINTHIANS 1:8

STUDY NOTE FOR 1 CORINTHIANS 1:10 I appeal to you. This exhortation begins the body of the letter and announces Paul’s primary concern. He has heard (vv. 11, 12) that the unity of the Corinthian church has broken down. Many of the problems addressed in this letter (parties, lawsuits, tensions between “strong” and “weak,” indifference to the poor at the Lord’s Supper, boasting about spiritual gifts) reflect the spirit of dissension that was in the community. BACK TO 1 CORINTHIANS 1:10

STUDY NOTE FOR 1 CORINTHIANS 1:11 Chloe’s people. Chloe must have been an influential Christian, perhaps a member of the Corinthian church, although she is not mentioned elsewhere. BACK TO 1 CORINTHIANS 1:11

STUDY NOTE FOR 1 CORINTHIANS 1:12 Apollos. An effective preacher from Alexandria who had ministered in Ephesus and Corinth (Acts 18:24–19:1). Paul will stress that he and Apollos have distinct and complementary ministries as servants privileged to co-labor with God (3:5–15). Paul’s later report that he had urged Apollos to return to Corinth (16:12) shows their respective parties that he and Apollos did not view each other as rivals, but enjoyed mutual respect and unity.

Cephas. The Aramaic name (meaning “rock,” as does the Gk. petros) given by Jesus to Simon Peter (John 1:42). Paul acknowledged that Peter was regarded as among the “pillars” of the church (Gal. 2:8–9). Peter’s prominence in the dissemination of the gospel is evident in the book of Acts. He was obviously popular among some groups in Corinth (perhaps the Jewish Christians), but it is unclear whether he had actually visited the church. BACK TO 1 CORINTHIANS 1:12

STUDY NOTE FOR 1 CORINTHIANS 1:13 Is Christ divided. With this question, Paul anticipates one of his fundamental teachings about the church. Just as a physical body, though made up of many members, is one, so also the church, which is the body of Christ, cannot be divided (10:16, 17; 12:12 note). BACK TO 1 CORINTHIANS 1:13

STUDY NOTE FOR 1 CORINTHIANS 1:14 I baptized none of you. The facts that Paul did not invoke his own name in baptizing but that of Christ (v. 13; Acts 2:38) and that he personally baptized few in Corinth (see v. 16) show that the apostle had no interest in enlisting a group of devotees for himself.

Crispus. The synagogue ruler whose conversion is recorded in Acts 18:8.

Gaius. A common name. Perhaps this is the Gaius described in Acts 19:29. BACK TO 1 CORINTHIANS 1:14

STUDY NOTE FOR 1 CORINTHIANS 1:16 the household of Stephanas. Paul’s first converts in Corinth, respected for their dedication. Stephanas himself was one of the representatives who brought a communication from the Corinthians to Paul (16:15–17). See theological note “Infant Baptism” on p. 41. BACK TO 1 CORINTHIANS 1:16

STUDY NOTE FOR 1 CORINTHIANS 1:17 not with words of eloquent wisdom. The Corinthian church had an unhealthy regard for rhetorical display. Paul will focus attention on what true wisdom is (1:18–2:16; 3:18–23). In this verse, he reminds the Corinthians that the power of his own preaching in Corinth did not depend on such skills (2:1–5).

cross of Christ. In the opinion of those who are wise according to this world, proclaiming the crucified Lord is foolishness. Paul therefore treats “wisdom” and “the cross” as opposites (v. 23 note). BACK TO 1 CORINTHIANS 1:17

STUDY NOTE FOR 1 CORINTHIANS 1:18 perishing ... being saved. According to the Bible, there will be two types of response to the gospel arising from God’s elective purpose (Is. 6:9, 10; Luke 2:34; Rom. 9:10–13; 2 Cor. 2:15, 16; 1 Pet. 2:6–8). This truth does not make God responsible for the perishing of unbelievers; they perish because of their own sin and stubborn impenitence. Those who believe and are saved, on the other hand, are “those who are called” (v. 24; cf. Rom. 9:16). BACK TO 1 CORINTHIANS 1:18

STUDY NOTE FOR 1 CORINTHIANS 1:20 wise ... scribe ... debater. It is not clear whether Paul intends a sharp distinction between these three categories. Possibly the first is general in character, while the other two are specifically Jewish scribes and Greek teachers.

this age ... the world. Much of Paul’s theology is built on the basic opposition between “the present evil age” (Gal. 1:4), or world, which is characterized by “the flesh” (human nature under the adverse effects of the fall), and the coming age of life and blessing, which has already dawned for those who have received the Spirit (10:11; Gal. 5:16, 17; Eph. 1:13, 14; 2:6; Phil. 3:20). BACK TO 1 CORINTHIANS 1:20

STUDY NOTE FOR 1 CORINTHIANS 1:21 the folly of what we preach. This passage is filled with intense irony. Those who are wise according to the standards of the world think the gospel is foolish, since it identifies one who has suffered shameful crucifixion as the unique and only remedy to the plight of humanity. But even the most “foolish” thing about God is wiser than human wisdom (vv. 25, 27). God can use the simplicity and seeming shamefulness of the gospel’s central event, the cross, to demonstrate that real foolishness belongs to those who oppose Him (v. 27). The arrogance of human wisdom blinds unbelievers to the truth. Jesus thanked the Father for His good pleasure in hiding these things from the wise and learned but revealing them to little children (Matt. 11:25, 26). BACK TO 1 CORINTHIANS 1:21

STUDY NOTE FOR 1 CORINTHIANS 1:23 we preach Christ crucified. Paul identifies precisely what the world finds offensive about the gospel (cf. v. 17; 2:2). Possibly these words also reflect the reason for Paul’s opposition to the gospel before his conversion. The thought that the Messiah (God’s anointed) had been hanged on a tree and thereby came under the divine curse (Gal. 3:13; Deut. 21:23) was intolerable to many Jews. BACK TO 1 CORINTHIANS 1:23

STUDY NOTE FOR 1 CORINTHIANS 1:24 Christ the power of God and the wisdom of God. God’s wisdom and power are not abstract forces but personal qualities that manifest themselves fully in the life, teachings, death, and resurrection of Jesus Christ (v. 30; Rom. 1:4, 16; Col. 2:1–3). BACK TO 1 CORINTHIANS 1:24

STUDY NOTE FOR 1 CORINTHIANS 1:26 consider your calling. Salvation, by its very nature, does not depend on human values or achievement. Even those in the Corinthian church who might have been justly admired could not have claimed that they were chosen because of any good in them. Rather, God has mercy on all who acknowledge their sinfulness (Mark 2:17; John 9:39–41). See theological note “Effectual Calling” on p. 2146.

not many were wise ... powerful ... of noble birth. God’s election is not contingent or conditioned on qualities that He discerns in those whom He chooses. Moses reminded the Israelites that God had chosen them despite the fact that as a people they were both few (Deut. 7:6–8) and rebellious (Deut. 9:4–6). Likewise, most of the believers in Corinth lacked the wisdom prized by Greeks, the power admired by Romans (and Jews), and the pedigree admired by Greeks, Romans, and Jews. They had also been lacking in ethical purity until God’s grace washed and sanctified them in Christ (6:9–11). BACK TO 1 CORINTHIANS 1:26

STUDY NOTE FOR 1 CORINTHIANS 1:29 no human being might boast in the presence of God. This principle, which Paul underscores in v. 31 by quoting Jer. 9:24, provides the foundation for the biblical doctrine of salvation: it is a gracious gift from God that rules out human boasting (Eph. 2:8, 9). BACK TO 1 CORINTHIANS 1:29

STUDY NOTE FOR 1 CORINTHIANS 1:30 who became to us wisdom from God. See note on v. 24. Paul explains how Jesus is “wisdom” to the believer. He is “our righteousness,” by which we are justified (Rom. 3:21–26); He is “our sanctification”—the one by whose grace we are set apart to God (1:2) and progressively renewed (Rom. 6:1–23); He is “our redemption”—the one whose death and resurrection ensures that we, soul and body will be fully redeemed from sin’s guilt (Eph. 1:7) and its penalty, death (Rom. 8:23). BACK TO 1 CORINTHIANS 1:30

STUDY NOTES FOR 1 CORINTHIANS 2

STUDY NOTE FOR 1 CORINTHIANS 2:1 when I came to you. Paul must be referring to his first visit to Corinth, recorded in Acts 18:1–17 (Introduction: Date and Occasion).

with lofty speech or wisdom. Influenced by Greek culture, some of the Christians in Corinth may have been critical of Paul for not using the rhetorical techniques of their contemporaries (2 Cor. 11:5, 6). See notes on 4:1, 8–13; 9:3, 19; 10:30; 16:3. BACK TO 1 CORINTHIANS 2:1

STUDY NOTE FOR 1 CORINTHIANS 2:2 Jesus Christ and him crucified. See note on 1:23. Paul here identifies the substance of his preaching (Gal. 3:1; 1 Cor. 15:1ff.). BACK TO 1 CORINTHIANS 2:2

STUDY NOTE FOR 1 CORINTHIANS 2:3–5 Taken by themselves, these verses might suggest that Paul was timid, uneducated, and unable to speak with force and eloquence. Both the book of Acts (e.g., 19:8) and Paul’s own letters (ch. 13) prove otherwise. Yet some found Paul’s oral delivery to fall short of the standards of Greek rhetoric (2 Cor. 10:10) and his personal appearance to be unattractive (2 Cor. 10:10; cf. Gal. 4:12–15). “Self-confidence,” if it rests on arrogance concerning one’s own strength, reflects a desire to be independent from God. Paul had learned that God can use human weakness to show forth His own glory (2 Cor. 12:7–10). Because he knew that men and women will be convinced by the gospel only “in demonstration of the Spirit and of power,” Paul used his talents and training with a full and proper confidence in God, rather than relying on his own skills. BACK TO 1 CORINTHIANS 2:3

STUDY NOTE FOR 1 CORINTHIANS 2:6 mature. Lit. “perfect.” The apostle does not have in mind a special category of elite Christians, an idea that may have been present among the Corinthians. Paul may be taking a term in use by the Corinthians and assigning it its proper meaning (see Phil. 3:15). Paul’s expression here is no doubt equivalent to “spiritual” (vv. 13, 15; 3:1), referring to the influence of the Holy Spirit. The mature or spiritual person is the person in whom the Holy Spirit dwells and whose life the Holy Spirit directs (cf. v. 14). Since every true believer has received the Spirit, every believer is spiritual and can understand God’s wisdom, the gospel of Jesus Christ.

we do impart wisdom. The gospel, the proclamation of Christ crucified. Throughout this section (vv. 6–16), the “we” for whom Paul speaks are primarily the apostles, who receive revelation by the Spirit (v. 10) and speak it in Spirit-taught words (v. 13). Yet every believer has received God’s Spirit and has thereby been enlightened to receive the apostolic message, which has been set into writing in the New Testament so that the church may have it in the post-apostolic age. BACK TO 1 CORINTHIANS 2:6

STUDY NOTE FOR 1 CORINTHIANS 2:7 a secret and hidden wisdom of God. This passage should not be interpreted as a reference to mysteries accessible only to superior Christians. The riches of the gospel, though “hidden” during the OT period, have now been revealed by the Spirit (v. 10). Eph. 3:2–6 makes plain that the word “mystery” has a strong temporal meaning. The “mystery” is a truth that “was not made known ... in other generations” (Eph. 3:5); it was “kept secret for long ages” (Rom. 16:25). But now the truth has been clearly revealed to all those who have the Spirit, who live in “the end of the ages” (10:11). The “mystery” (mysterion) is something partially hidden in the OT that is now revealed in the NT as an end-time reality. (The word “mystery” occurs in the Septuagint only in Daniel 2 [e.g., 2:28–29] as a latter-day idea associated with the establishment of God’s kingdom on earth.) At least part of the mystery here is that the Messiah suffers as “the Lord of glory,” but the NT more clearly reveals that the Messiah is the glorious Lord God in the midst of suffering, reigning at the same time that He seems to be defeated by Satan on the cross and while He is bearing the divine curse on sin (“Lord” is the translation of the covenant name Yahweh in the OT, which is now applied to Jesus). It is this that “the rulers of this age” did not “understand.”

decreed. The word is used also in Rom. 8:29, 30 and Eph. 1:5 to express the certainty of God’s goodwill for His people. BACK TO 1 CORINTHIANS 2:7

STUDY NOTE FOR 1 CORINTHIANS 2:8 None of the rulers of this age understood. Unbelievers are still part of the old age and so have not received God’s wisdom (v. 14). Paul emphasizes this point by focusing on the most influential members of society (1:20). The rulers’ ignorance of God’s mysterious plan did not excuse their crime (cf. Luke 23:34).

crucified the Lord of glory. Although the incarnate Son of God suffered crucifixion with respect to His human nature, the unity of His two natures, divine and human, in one person makes it fitting for Paul to associate Christ’s divine title “Lord of glory” with His human vulnerability to the anguish of death. See note on Acts 20:28. BACK TO 1 CORINTHIANS 2:8

STUDY NOTE FOR 1 CORINTHIANS 2:9 In contrast to the wise of this world (who cannot even conceive of the greatness of divine salvation), those who love God both perceive and experience His blessings. The quotation is based on Is. 64:4, but it includes other ideas found in the OT. BACK TO 1 CORINTHIANS 2:9

STUDY NOTE FOR 1 CORINTHIANS 2:10 revealed to us. See theological note “The Illumination of the Holy Spirit.”

searches everything. The idea of divine searching (cf. Ps. 139:1; Rom. 8:27) emphasizes God’s omniscience, particularly His power to see what is invisible to humans (John 2:25). It does not imply that the Holy Spirit needs to seek knowledge of the Father that He otherwise lacks. The Spirit probes the depths of divine knowledge for our benefit. BACK TO 1 CORINTHIANS 2:10

STUDY NOTE FOR 1 CORINTHIANS 2:11 the spirit ... in him. This verse intends to make a common-sense observation, not to give an analysis of human personality. “Spirit” refers generally to the immaterial part of a human being, especially human mental faculties (v. 16 note). BACK TO 1 CORINTHIANS 2:11

STUDY NOTE FOR 1 CORINTHIANS 2:13 interpreting spiritual truths to those who are spiritual. The precise meaning of this clause is disputed. As the text note suggests, Paul may be restating and combining the points of vv. 10 and 13: as an apostle, Paul speaks the content revealed by the Spirit in the words given to him by the Spirit (2 Tim. 3:16; 2 Pet. 1:20–21). Probably Paul had been criticized in Corinth for not using human eloquence and wisdom (v. 1 note). In reply, he says that the truths revealed by the Spirit must be explained in a way that is harmonious with the Spirit. BACK TO 1 CORINTHIANS 2:13

STUDY NOTE FOR 1 CORINTHIANS 2:14 natural. The “natural” person, who still belongs to the old age, is contrasted with the one who is “spiritual,” that is, one who is united to Christ, indwelt by His Spirit, and therefore belongs to the age to come. Note Nicodemus’ confusion when Jesus speaks of being born from above by the Spirit (John 3:1–12). BACK TO 1 CORINTHIANS 2:14

STUDY NOTE FOR 1 CORINTHIANS 2:15 judges. The apostle may be responding to individuals who opposed him and passed negative judgments on him (v. 1 note). BACK TO 1 CORINTHIANS 2:15

STUDY NOTE FOR 1 CORINTHIANS 2:16 the mind of the Lord. Through the Spirit of the Lord, Paul has the mind of Christ, and therefore the mind of the Lord. Those opponents who do not see that the Spirit of Christ and the Spirit of the Lord are one and the same have no warrant to instruct or examine him. By implication, those who accept Paul’s teaching have the blessing of the Spirit and understand the things of God. Paul probably alludes to Is. 40:13, which associates the infinity of God’s Spirit with His boundless wisdom and knowledge (cf. Rom. 11:34). BACK TO 1 CORINTHIANS 2:16

STUDY NOTES FOR 1 CORINTHIANS 3

STUDY NOTE FOR 1 CORINTHIANS 3:1 spiritual. That is, belonging to the Holy Spirit (2:6 note).

people of the flesh. “Flesh” is Paul’s main word for describing the present evil age. Since the Corinthians had received the Holy Spirit, they were spiritual in the most fundamental sense, but their behavior was so inconsistent with that truth that Paul had to treat them as people who had little understanding of what it means to think and live as those who belong to the new age. BACK TO 1 CORINTHIANS 3:1

STUDY NOTE FOR 1 CORINTHIANS 3:3 jealousy and strife. See note on 1:10. These behaviors characterize life in the flesh, or this present evil age (cf. the works of the flesh in contrast to the fruit of the Spirit in Gal. 5:19–23). BACK TO 1 CORINTHIANS 3:3

STUDY NOTE FOR 1 CORINTHIANS 3:6 I planted. Paul’s aim was to preach the gospel in places where the message of Christ had not been heard (Rom. 15:20).

Apollos. See note on 1:12. BACK TO 1 CORINTHIANS 3:6

STUDY NOTE FOR 1 CORINTHIANS 3:9 God’s fellow workers. Paul may mean either that Christian workers are co-laborers with God or that Christians who are co-laborers with one another belong to God. Paul’s point is clear from the context: God alone is responsible for the success of Christian ministry (v. 7). For this reason, it is folly to boast in human ministers. BACK TO 1 CORINTHIANS 3:9

STUDY NOTE FOR 1 CORINTHIANS 3:10 skilled. A clear allusion to the previous discussion of true wisdom (1:17; 2:9, 10 notes). The biblical concept of wisdom is broad enough to include artisans’ skills useful in construction (Ex. 31:2–6; 2 Chr. 2:13, 14), the metaphor for gospel ministry that Paul employs here.

foundation. As one called to proclaim the gospel where it was not known (v. 6 note), Paul had resolved to preach nothing but Christ crucified (v. 11; 2:2; cf. 1 Pet. 2:4–6). BACK TO 1 CORINTHIANS 3:10

STUDY NOTE FOR 1 CORINTHIANS 3:12–15 These verses address the evaluation of Christian ministry. Some ministers who were seeking to build God’s building in Corinth, but who depended on human wisdom, were using perishable materials (“wood, hay, straw”) that would not survive the judgment of God’s fire, while the builders themselves would barely escape destruction. Without pressing Paul’s imagery too far, the perishable materials may be interpreted as either unsound teaching or the superficial and ephemeral “converts” that such teaching attracts for a time. Paul warns the church that they, like Solomon’s temple (1 Chr. 22:14–16), should be built up with what is lasting. BACK TO 1 CORINTHIANS 3:12

STUDY NOTE FOR 1 CORINTHIANS 3:16 God’s temple. God signaled His presence in the temple by filling it with the cloud of His glory (1 Kin. 8:10, 11). Now He lives in His people by the Holy Spirit. Paul’s focus here is on God’s people as a corporate whole; in 6:19, the emphasis shifts to the individual Christian’s body. BACK TO 1 CORINTHIANS 3:16

STUDY NOTE FOR 1 CORINTHIANS 3:17 God will destroy him. Paul leaves open the possibility that some of the Christian builders in Corinth are not only using perishable material but are actively destroying God’s work. They will not be spared at the judgment. BACK TO 1 CORINTHIANS 3:17

STUDY NOTE FOR 1 CORINTHIANS 3:18–20 Here the apostle returns more directly to the contrast between human and divine wisdom (v. 10 note), between the wisdom characteristic of this age—the flesh—and that of the age to come—the Spirit. BACK TO 1 CORINTHIANS 3:18

STUDY NOTE FOR 1 CORINTHIANS 3:21 let no one boast. See note on 1:29.

all things are yours. This principle demonstrates the pettiness and absurdity of the Corinthians’ quarreling. If we belong to Christ, then because of Him all things belong to us (Rom. 8:17, 38, 39; Heb. 1:2), including each of the teachers around whom the cliques in Corinth gathered. Since every true gospel minister—whether Paul or Apollos or Cephas—is Christ’s gift to His whole church, rivalry and jealousy are needless and unfitting. How little the Corinthians appreciated their Christian privileges is pointed out again in 6:2. Paul will develop this point further in his treatment of spiritual gifts (1 Cor. 12–14). BACK TO 1 CORINTHIANS 3:21

STUDY NOTE FOR 1 CORINTHIANS 3:23 you are Christ’s. Lest his reminder of the believers’ privilege tempt them to pride, Paul hastens to repeat that though he and Apollos are their servants (v. 5), their owner is Christ, who in turn belongs to God the Father, whose purpose and plan He came to accomplish (John 6:38). BACK TO 1 CORINTHIANS 3:23

STUDY NOTES FOR 1 CORINTHIANS 4

STUDY NOTE FOR 1 CORINTHIANS 4:1 regard us, as servants. These verses show that Paul was being judged and attacked by at least some of the Corinthians (2:1 note).

stewards. The steward was the preeminent servant in a Greco-Roman household, managing his master’s finances, property, and other slaves. Owning virtually nothing but controlling virtually everything, the steward wielded vast delegated authority, but always with accountability to the master to “be found faithful” (cf. Luke 12:42–48; 16:1–13, where the same Gk. word is rendered “manager”).

mysteries. See note on 2:7. BACK TO 1 CORINTHIANS 4:1

STUDY NOTE FOR 1 CORINTHIANS 4:3 I do not even judge myself. Though Paul’s conscience is clear (v. 5), ultimately only God determines whether one has proved faithful. BACK TO 1 CORINTHIANS 4:3

STUDY NOTE FOR 1 CORINTHIANS 4:5 do not pronounce judgment. Not an absolute command (5:2; 6:2), but a warning not to usurp Christ’s role as judge in pronouncing final judgment. Paul speaks here to illegitimate criticisms raised against him.

bring to light the things now hidden. At the judgment, nothing will escape God’s searching light (Matt. 10:26 and parallels). BACK TO 1 CORINTHIANS 4:5

STUDY NOTE FOR 1 CORINTHIANS 4:8–13 In this powerful passage, the apostle makes use of biting irony to show the Corinthians how trivial are their concerns and how unfair their criticisms. The sufferings of Paul are comparable to the pain and public humiliation of captives condemned to die (2 Cor. 11:23–30). In contrast, some of the Corinthians think of themselves as notably successful, but only because they do not understand what it means to be “fools for Christ’s sake” (v. 10)—not to behave nonsensically, but to identify with Christ’s cross, which seems foolish to the perishing but is God’s true wisdom (1:18–25). The deprivation, contempt, and manual labor experienced by the apostles disqualify and devalue their mission in the eyes of the world and of many in the church as well (2 Cor. 11:12—12:11). BACK TO 1 CORINTHIANS 4:8

STUDY NOTE FOR 1 CORINTHIANS 4:14 not ... make you ashamed. Paul’s pastoral heart is revealed in these words. The harsh language of the previous passage was not intended to make them feel inferior but to raise their sensitivity to the truth. BACK TO 1 CORINTHIANS 4:14

STUDY NOTE FOR 1 CORINTHIANS 4:15 countless guides. The Corinthians boasted of their allegiance to Apollos, Peter, and others, with the implication that they had no need for Paul. The apostle reminds them that his fatherly relationship to them is unique and they have no good reason to attack him. BACK TO 1 CORINTHIANS 4:15

STUDY NOTE FOR 1 CORINTHIANS 4:16 be imitators of me. As the believers’ spiritual father, Paul consciously sets an example of selfless suffering to be followed by his children in Christ Jesus (11:1; Phil. 3:15–17). BACK TO 1 CORINTHIANS 4:16

STUDY NOTE FOR 1 CORINTHIANS 4:17 I sent you Timothy. Timothy had left prior to the writing of this letter (16:10 note). As Paul’s spiritual child, Timothy will show in his character and conduct what imitating Paul looks like (see Phil. 2:19–22). BACK TO 1 CORINTHIANS 4:17

STUDY NOTE FOR 1 CORINTHIANS 4:18 as though I were not coming to you. Some in Corinth argued that Paul was bold only when absent and that he was afraid to meet them face to face (2 Cor. 10:1, 2). He sent Timothy to them (v. 17), apparently to avoid an ugly confrontation, but he will not hesitate to come in person. It is up to them what will happen when that visit takes place (v. 21; 2 Cor. 13:1–10). BACK TO 1 CORINTHIANS 4:18

STUDY NOTES FOR 1 CORINTHIANS 5

STUDY NOTE FOR 1 CORINTHIANS 5:1 a man has his father’s wife. The man’s father may have died, or the woman may have been a stepmother (more likely, since she is not called the man’s “mother”). In any case, the sexual relationship in view is the incestuous union explicitly condemned in Lev. 18:8. Though the Greco-Roman culture of Paul’s day tolerated a wide array of immoral activities, even Gentiles censured this kind of incest. BACK TO 1 CORINTHIANS 5:1

STUDY NOTE FOR 1 CORINTHIANS 5:2 you are arrogant. This verse is the key to Paul’s real concern. The underlying problem here was not the sin of one individual, but the failure of the Corinthian church to deal with the sin—indeed, their sense of pride in tolerating it (v. 6). Possibly, the Corinthians had developed a theology that could accommodate such immorality under the guise of celebrating their liberty in Christ from the restrictions of God’s law, articulated in their slogan, “all things are lawful for me” (6:12; 10:23). They needed to grasp their responsibility to exercise discipline and defend Christ’s reputation by excommunicating the offender (“removed from among you”). BACK TO 1 CORINTHIANS 5:2

STUDY NOTE FOR 1 CORINTHIANS 5:3–5 A very difficult passage. Though Paul is physically absent from the Corinthian community, he claims to pass authoritative judgment in their midst. The apostle is commanding the church to expel the offender from their fellowship (“deliver this man to Satan”). The purpose of this judgment is the reclamation of the offender, but that can be achieved only if his sinful tendencies are overcome (“the destruction of the flesh”). According to one interpretation of 2 Cor. 2:5–11, this man did repent of his sin. See theological note “Excommunication” on p. 1703. BACK TO 1 CORINTHIANS 5:3

STUDY NOTE FOR 1 CORINTHIANS 5:6 boasting. See notes on v. 2; 1:29.

leaven. Leaven is a common biblical metaphor for a corrupting influence (Matt. 16:11–12; Gal. 5:9). During the annual Feast of Passover, the Israelites removed all leaven from their houses (Ex. 12:15). So another purpose for church discipline, besides reclaiming the sinner (v. 5) and upholding Christ’s reputation for purity (v. 1; see 1 Pet. 2:11–12), is to protect other believers from being influenced toward evil by the offender’s example and the church’s condoning complacency. BACK TO 1 CORINTHIANS 5:6

STUDY NOTE FOR 1 CORINTHIANS 5:7 you really are. Paul makes this important qualification to encourage the Corinthians; in a fundamental sense, they are already purified (1:2 note). He calls the Corinthians to embrace a lifestyle in keeping with their identity in Christ.

Christ, our Passover. The apostle develops the imagery by suggesting that the death of the Passover lamb instead of Israel’s firstborn (Ex. 12–13), as a shadow of better things to come (Heb. 10:1), pointed forward to the death of Christ. BACK TO 1 CORINTHIANS 5:7

STUDY NOTE FOR 1 CORINTHIANS 5:8 Let us therefore celebrate the festival. The final, and especially beautiful, step in Paul’s argument is to draw a parallel between the Feast of Unleavened Bread and the life of purity that Christians should lead. This parallel helps us to understand the spiritual realities to which the OT ceremonies point (cf. Col. 2:16). BACK TO 1 CORINTHIANS 5:8

STUDY NOTE FOR 1 CORINTHIANS 5:9–11 Prior to the writing of 1 Corinthians, Paul had sent a letter (no longer in existence) instructing the Corinthians to separate themselves from believers who practiced immorality. The Corinthians either misunderstood Paul, as if he were commanding complete separation from the world, or they tried to sidestep the issue by arguing that his request was unreasonable. The apostle explains that he had in mind anyone thought to be a Christian whose life openly contradicted the faith. The injunction to expel offenders (“not even to eat with such a one”) has primary reference to community life within the church and probably does not mean that all personal contact must be avoided ( “warn him as a brother”; 2 Thess. 3:15). BACK TO 1 CORINTHIANS 5:9

STUDY NOTE FOR 1 CORINTHIANS 5:12, 13 By quoting the frequent command in Deuteronomy (e.g., Deut. 17:7) to purge or expel the wicked from Israel, Paul draws an important parallel between the OT covenant community and the Christian church (10:1–11), while also implying a difference. Ancient Israel was to maintain its communal purity through banishment and execution, whereas in the new covenant the church’s disciplinary means are spiritual rather than physical. The church has authority to exercise discipline within its own fellowship, not to regulate the behavior of non-Christians. Paul assumes that believers can discern the boundary between those who are members of the church and under its spiritual supervision and those who are “outside” (Matt. 18:15–17). BACK TO 1 CORINTHIANS 5:12, 13

STUDY NOTES FOR 1 CORINTHIANS 6

STUDY NOTE FOR 1 CORINTHIANS 6:1 dare go to law before the unrighteous. With this verse, Paul appears to change the topic from the evils of immorality to the problem of lawsuits among Christians. It is important, however, to notice the connection. In the first place, the topic of immorality has not been abandoned, but will recur in v. 9 and vv. 12–20. Second, the failings of the Corinthians with regard to lawsuits are an expression of the problem already discussed in ch. 5, namely, a weak doctrine of the church. Just as Christians are not responsible to regulate the lives of non-Christians, so non-Christians have no power to discipline in the church. If the Corinthians understood the relation between the Israelite community and the Christian fellowship (5:12, 13 note), they would realize it was absurd for believers to go outside the church to solve their disputes. Who could imagine a pagan Gentile settling disputes among Israelites in the wilderness? This text does not, however, negate the legitimate role of civil authorities to judge matters that God has put under them. See theological note “Civil Government” on p. 2004. BACK TO 1 CORINTHIANS 6:1

STUDY NOTE FOR 1 CORINTHIANS 6:2–5 The absurdity of the situation in Corinth becomes clearer when one recognizes that, in the consummation of history (but not before; 5:12, 13), Christians will participate with Christ in judging not only unbelievers but also wicked angels. Even the least qualified among the Corinthians, since he has received God’s Spirit and wisdom (2:14–16), is in a better position than an unbeliever to arbitrate disputes in the church. BACK TO 1 CORINTHIANS 6:2

STUDY NOTE FOR 1 CORINTHIANS 6:7 Why not rather suffer wrong. This remarkable question makes obvious how critical is the principle of community for the apostle. The point is not that Christians should be encouraged to acquiesce passively to abuse from others. After all, cheating and injustice should not even exist within the Christian community. That such injustices do exist, and are indeed performed by Christians against one another, demonstrates how far the Corinthians have fallen. Nevertheless, if the Corinthians understood the serious implications of all the improprieties in their church, and if they appreciated the qualities that should characterize believers (cf. 13:4–7), they would much sooner bear injustice than bring disgrace upon the Christian community by publicly exposing their conflicts in the civil courts. BACK TO 1 CORINTHIANS 6:7

STUDY NOTE FOR 1 CORINTHIANS 6:9 the unrighteous will not inherit the kingdom of God. See theological note “Antinomianism” on p. 2272. That the things of this world are incompatible with the kingdom of God is a recurring principle in Scripture (15:50; Gal. 5:21). The question arises whether anyone at all can be saved, since none is sinless. Paul’s answer is twofold: on the one hand, God delights in justifying the wicked (Rom. 4:5); on the other hand, those whom God justifies (declares righteous because of Christ’s death) He also sanctifies (leads into a holy way of life; Rom. 6:1–4). Paul charitably regards the Corinthians in terms of their profession as believers, justified and sanctified (v. 11 note), and therefore considers their present misbehavior as an anomaly that can be corrected. But it must be corrected. Persistence in wickedness would be an indication that their possession of faith is false and that they have no true place in the kingdom. BACK TO 1 CORINTHIANS 6:9

STUDY NOTE FOR 1 CORINTHIANS 6:11 But you were washed. See notes on 1:2; 5:7; theological note “The Holy Spirit as Sanctifier” on p. 2023. The saving work of God’s Spirit through Jesus’ name includes not only legal vindication (“justified”) but also subjective purification and transformation (“sanctified”). BACK TO 1 CORINTHIANS 6:11

STUDY NOTE FOR 1 CORINTHIANS 6:12, 13 Paul may be quoting sayings, probably common in Corinth, that were used to excuse immoral behavior (note the repetition, again with qualifying corrections, at 10:23). The apostle’s corrective rejoinders suggest that, even if there is an element of truth in these slogans, the Corinthians have perverted it. Indeed, his qualifications have the effect of denying the very point of the sayings, and he ends by emphasizing the noble purpose for which God has given us bodies. Freedom in Christ is deployed in what is “helpful” to others, and does not lead us into being “dominated” by sinful desires, a senseless return to enslavement.

Food is meant for the stomach and the stomach for food. Another Corinthian slogan, this may assume a parallel between hunger for food and the sexual drive as a pretext for justifying any form of sexual indulgence as natural and irresistible. Paul will not permit such trivializing of sexuality, nor of the physical body itself. Its appointed end, for Christians, is not destruction in the grave but resurrection by God’s power to enjoy eternal blessing in the new heaven and earth (15:20–23, 35–58; Rev. 21:1–8). Those who die before the return of Christ and the final resurrection enjoy a spiritual existence with Christ in heaven (2 Cor. 5:8; Phil. 1:21–23), and their spirits will be reunited with their bodies at the resurrection. BACK TO 1 CORINTHIANS 6:12, 13

STUDY NOTE FOR 1 CORINTHIANS 6:14 will also raise us up. This reference to the resurrection is unexpected here, and probably reflects the connection between inadequate doctrine and deficient life. Many of the Corinthians appear to have mistakenly denied the future bodily resurrection, believing that Christians have been fully been brought out of this age and fully brought into the age to come (ch. 15; 15:35 note). This was an erroneous understanding of eschatology (the last things), in which the only resurrection that is to take place is a spiritual resurrection, which had already occurred. But just as Christ was physically raised from the dead, so will all believers be physically raised at the very end of time. With such a false doctrine, some of the Corinthians may have regarded sexual relationships as unnecessary because sexual relations belong to this present age (7:1–5). The same doctrine could yield the opposite view: since what is done with the physical body has no spiritual significance, even promiscuous sexual behavior is not wrong. BACK TO 1 CORINTHIANS 6:14

STUDY NOTE FOR 1 CORINTHIANS 6:15 your bodies are members of Christ. The doctrine of the believer’s union with Christ is one of the most fundamental teachings of the apostle. What is significant about this verse is that it represents that union as involving the whole person, including the physical body (Rom. 12:1). The Corinthians were wrong in thinking that sexual union with a prostitute, just because it was physical, did not affect their relationship with Christ. BACK TO 1 CORINTHIANS 6:15

STUDY NOTE FOR 1 CORINTHIANS 6:16, 17 one body with her ... one spirit with him. Paul assumes the truth of Gen. 2:24 (see Eph. 5:31), that sexual intercourse effects a profound interpersonal union that is more than merely physical. The contrast is not that union with Christ is spiritual while union with a prostitute is physical; Paul has emphasized in v. 15 that union with Christ involves the body, a point developed in vv. 18–20. “One spirit” probably refers to the Holy Spirit (15:45 note). Through the Holy Spirit we (spirit and body) have become one with Christ, and this sublime union forbids our giving our bodies to prostitutes. If what Paul condemns here has to do with the prostitutes who served at the temple of the goddess Aphrodite, the religious implications of the Corinthians’ immorality are even more obvious (10:20). BACK TO 1 CORINTHIANS 6:16, 17

STUDY NOTE FOR 1 CORINTHIANS 6:18 outside the body. The meaning of this passage is disputed. There seem to be many sins that are against the body. Nevertheless, in Paul’s teaching, the physical union involved in sexual immorality has special consequences because it interferes with our Christian identity as people who have been united with Christ through the Holy Spirit. It is perhaps significant that Paul’s prohibition in this verse (“Flee from sexual immorality”) is expressed in the same way as the command against idolatry (10:14). BACK TO 1 CORINTHIANS 6:18

STUDY NOTE FOR 1 CORINTHIANS 6:19 a temple of the Holy Spirit. Here Paul applies to the individual the concept of the church as the new temple where God dwells (3:16 note). While we must give due weight to this personal character of the Holy Spirit’s indwelling of individuals, the emphasis in Scripture is on the corporate identity of God’s people as a holy temple and a spiritual house (Eph. 2:19–22; 1 Pet. 2:4, 5). BACK TO 1 CORINTHIANS 6:19

STUDY NOTES FOR 1 CORINTHIANS 7

STUDY NOTE FOR 1 CORINTHIANS 7:1 Now concerning the matters about which you wrote. See Introduction: Date and Occasion.

It is good for a man not to have sexual relations with a woman. Very possibly this saying was used by an ascetic group among the Corinthian Christians who not only condemned sexual promiscuity (rightly) but also argued (wrongly) that Christians should avoid marriage and abstain from sexual relations even in marriage. The apostle had to be careful lest his teaching be distorted in one direction or another. Paul does not simply dismiss the slogan; he too opposes sexual immorality, and he recognizes a certain value in remaining unmarried (vv. 7, 8). He can give specific and valid reasons why a Christian may decide to stay single (vv. 29–35). But he must correct those who demand celibacy. In different contexts, Paul speaks of marriage in only positive terms (e.g., Eph. 5:22–33; 1 Tim. 3:2), and he condemns those who forbid marriage (1 Tim. 4:3). BACK TO 1 CORINTHIANS 7:1

STUDY NOTE FOR 1 CORINTHIANS 7:3–5 These are remarkable verses in that they reveal viewpoints that appear to be far ahead of their time: a healthy perception of the woman’s sexuality, and an understanding of the complete equality that exists between a man and a woman in the most intimate area of their relationship. The Scripture gives no support whatever to the notion that sexual relations are solely at the direction and for the enjoyment of the husband. The apostle allows for temporary abstention from sex (in a way similar to fasting; v. 5), but he does not allow protracted abstinence. Sexual union is an expected part of marriage, not only a delight but also a debt owed to one’s wife or husband. BACK TO 1 CORINTHIANS 7:3

STUDY NOTE FOR 1 CORINTHIANS 7:6–9 The “concession” probably refers to the brief periods of abstinence in v. 5: spouses may—but need not—deprive each other for a short period and for a specific reason. It may, however, refer to the marital state in general, which is not demanded of all believers but permitted to those with that calling. On the other hand, remaining unmarried has certain advantages for the work of the kingdom and the advance of the gospel, as Paul had been called to do. Nevertheless, the apostle realizes that a celibate life is not possible for everyone and that singleness would lead many Christians into sexual temptation. BACK TO 1 CORINTHIANS 7:6

STUDY NOTE FOR 1 CORINTHIANS 7:10 not I, but the Lord. In v. 12, Paul says, “I, not the Lord,” but Paul is not suggesting that there is an opposition between what he says and what the Lord says. With regard to the problem treated in vv. 10, 11, there was a well-known instruction given by Jesus during His earthly ministry (Mark 10:1–12). In vv. 12–16, however, Paul discusses a difficult situation that had not been expressly addressed by the Lord while He walked the earth. His apostolic commands, however, come by inspiration and have divine authority, as 14:37 makes clear (and is implied in Paul’s surprising understatement in 7:40). BACK TO 1 CORINTHIANS 7:10

STUDY NOTE FOR 1 CORINTHIANS 7:11 if she does. In spite of the Lord’s command, it appears that some of the wives in Corinth, influenced by an ascetic viewpoint (v. 1), had in fact left their husbands. Because spouses are committed to each other until death (v. 39), even if they depart they may not remarry. Jesus had stated that a spouse’s sexual infidelity provides grounds that allow for (but do not require) divorce (Matt. 19:2–9); but Paul here deals with separation for other reasons that do not breach the marital covenant itself. BACK TO 1 CORINTHIANS 7:11

STUDY NOTE FOR 1 CORINTHIANS 7:12 I, not the Lord. See note on v. 10. Jesus’ previous teaching on divorce presupposed that both husband and wife belonged to the covenant community. As the gospel invaded pagan cultures and communities, a new situation arose in which one spouse might come to trust Christ while the other would not (see 1 Pet. 3:1–7).

who is an unbeliever. This is the special circumstance about which Jesus had left no direct instructions. If one spouse has been converted and the other not, should the marriage therefore be dissolved, especially if the unbelieving spouse separates? BACK TO 1 CORINTHIANS 7:12

STUDY NOTE FOR 1 CORINTHIANS 7:14 made holy. A striking affirmation of the special character of the home in which at least one parent is a believer (1:2 note). In OT language, the whole family is regarded as being in covenant with God. Even the spouse who refuses to believe comes under the influence of God’s work (v. 16)—much more so the children who are not old enough to profess their faith. Accordingly, Reformed theology has viewed this verse as providing part of the rationale for the baptism of the children of at least one professing believer. Because children of at least one believing parent are set apart, it is right to apply to these children the visible sign and seal of their separation from the world and incorporation into the covenant community. See notes on Acts 2:39; 16:15. BACK TO 1 CORINTHIANS 7:14

STUDY NOTE FOR 1 CORINTHIANS 7:15 is not enslaved. The thrust of this passage is that a Christian is not obligated to insist that the marriage remain intact. Such an insistence would prevent them from living in “peace.” If the unbelieving spouse deserts the marriage, the believing partner may accept or seek a divorce, and subsequently remarry. BACK TO 1 CORINTHIANS 7:15

STUDY NOTE FOR 1 CORINTHIANS 7:16 whether you will save. Paul may be returning to the thought of v. 14 and giving a reason why Christians should not leave their unbelieving spouses: since they are in some sense “sanctified,” they are in a sphere within which they may be saved. Alternatively, v. 16 may explain v. 15: let the unbeliever go, because you have no assurance that he or she will be saved by being forced to stay married. BACK TO 1 CORINTHIANS 7:16

STUDY NOTE FOR 1 CORINTHIANS 7:17 let each person lead the life ... God has called him. The following verses make clear that the phrase “God has called him” speaks to the circumstances within which God places a believer in order to serve Him. Note that vv. 17–24 set forth a principle that gives coherence to the whole chapter: becoming a believer does not require a change in status, whether marital, ethnic, or social (vv. 8, 20, 26). This verse has sometimes been misused as evidence that Christians should not attempt to improve their social or economic standing. On the contrary, Paul encourages slaves to obtain their freedom if the opportunity arises (v. 21), while assuring believers that they can live to God’s glory and “with God” (v. 24) even when their living situations cannot be changed. BACK TO 1 CORINTHIANS 7:17

STUDY NOTE FOR 1 CORINTHIANS 7:19 The first part of this verse is paralleled in Gal. 5:6 and 6:15. It would seem that the second part (“keeping the commandments of God”) is another way of saying, “faith working through love” (Gal. 5:6), and that faith that bears the fruit of love is what characterizes the “new creation” (Gal. 6:15). BACK TO 1 CORINTHIANS 7:19

STUDY NOTE FOR 1 CORINTHIANS 7:21 Do not be concerned. The desire to attain a better condition is not wrong, as the rest of the verse makes clear. However, Paul does not want Christians troubling themselves about a situation that cannot be changed. Dissatisfaction and complaint can be fatal spiritually (10:10): they reflect lack of confidence in God. BACK TO 1 CORINTHIANS 7:21

STUDY NOTE FOR 1 CORINTHIANS 7:23 bought with a price. This statement supports v. 22. Here and in its previous appearance (6:20) it reminds believers of Christ’s death and its inevitable result, that we are not our own but belong, body and soul, to the divine Redeemer who gave Himself for us. If we truly understood whose we are, we would realize that even slavery cannot damage our privileged position in Christ. Conversely, even the greatest human master is only a humble servant before Christ. Therefore, Christians need not, and must not, “become slaves of men.” BACK TO 1 CORINTHIANS 7:23

STUDY NOTE FOR 1 CORINTHIANS 7:25 Now concerning the betrothed. A new, but related topic that the Corinthians had raised in their letter to Paul (Introduction: Date and Occasion).

I have no command from the Lord. See note on v. 10.

I give my judgment. This language suggests that the comments Paul are about to make are not absolute commandments for all circumstances, but recommendations for a particular situation. This interpretation is confirmed by the statement in v. 28 and by the concluding words in v. 38. BACK TO 1 CORINTHIANS 7:25

STUDY NOTE FOR 1 CORINTHIANS 7:26 the present distress. Lit. “the present necessity.” Some believe that Paul is referring to a specific and unusual problem in Corinth. However, the language of v. 28 (“will have worldly troubles”) suggests a more general idea: the predicament that faces all Christians as they seek to serve Christ in the present evil age (Gal. 1:4). We must consider this factor when making a decision about marriage, though other considerations should also be kept in mind (vv. 6–9 note). BACK TO 1 CORINTHIANS 7:26

STUDY NOTE FOR 1 CORINTHIANS 7:29–31 the appointed time ... very short ... this world is passing away. The Christian life must be lived in the realization that this present age will pass away at Christ’s return, when the age to come will be brought to consummation. Since Christians must always be ready for the coming of the Lord, there is no time to waste (Rom. 13:11, 12), as this age is already in process of “passing away.” BACK TO 1 CORINTHIANS 7:29

STUDY NOTE FOR 1 CORINTHIANS 7:32–36 Despite first appearances, Paul is not exalting the single, celibate life as spiritually superior to the call to marriage, which necessarily entails anxiety “about worldly things” and pleasing one’s spouse. He offers realistic pastoral counsel, noting that those with the calling to singleness (which includes the gift of celibacy, v. 7) are spared the divided interests that require husbands and wives to attend to their spouses’ desires and needs. Elsewhere (notably Eph. 5:22–33), Paul stresses that a married person’s sacrificial and submissive love toward his or her spouse, far from competing with “undivided devotion to the Lord” (1 Cor. 7:35), beautifully expresses that devotion. BACK TO 1 CORINTHIANS 7:32

STUDY NOTE FOR 1 CORINTHIANS 7:36–38 There are two different ways of understanding this passage. We simply do not know for certain whether Paul is addressing men who have deferred marriage to their fiancée (“betrothed”) or fathers who have not permitted their daughters to marry. However, the main idea is clear: both being married and being unmarried are good options, even though Paul sees a particular benefit in remaining unmarried. BACK TO 1 CORINTHIANS 7:36

STUDY NOTE FOR 1 CORINTHIANS 7:39 is bound. Marriage is a lifelong commitment.

free to be married. A widow, no less than the others treated in this chapter, has the choice to remain unmarried or to marry. The only consideration is that if she marries again, the new spouse must be a Christian. BACK TO 1 CORINTHIANS 7:39

STUDY NOTES FOR 1 CORINTHIANS 8

STUDY NOTE FOR 1 CORINTHIANS 8:1 Now concerning food offered to idols. The Corinthians had raised the issue of idolatry dealt with in chs. 8–10, but the precise nature of their question is difficult to determine. According to some interpreters, the issues discussed in ch. 8 and in 10:25–30 are one and the same. Others, on the basis of 8:10, argue that ch. 8 deals with the serious problem that some Christians were attending pagan feasts and eating the food served there, while 10:25–30 concerns the lesser problem of meat purchased in the market and served in homes.

all of us possess knowledge. Paul addresses the sin of arrogance as an introduction to the subject of idolatry (vv. 1–3). These comments reveal that behind the behavior of the Corinthians (or at least an important group among them) lay a serious problem of attitude. Their conduct was not guided by love (cf. ch. 13) but by pride, an overconfidence in what they thought was a full and complete spiritual knowledge. BACK TO 1 CORINTHIANS 8:1

STUDY NOTE FOR 1 CORINTHIANS 8:3 known by God. The Corinthians should be less concerned about what they know than about who knows them (cf. 13:12). God’s “knowing” people entails His personal, sovereign choice and love toward them (Gal. 4:9; Rom. 8:29; Amos 3:2), not merely acquaintance with information about them. Such sovereign grace should lead the Corinthians to the humility that they lack. BACK TO 1 CORINTHIANS 8:3

STUDY NOTE FOR 1 CORINTHIANS 8:4 an idol has no real existence. Apparently some of the Corinthians used the doctrine of monotheism as an argument supporting their practice: If there is only one God, who teaches us to mock idols (Is. 46:6, 7), why should we worry about eating food offered to them? Paul acknowledges this truth and affirms it (vv. 4–6), but goes on to point out an error in the Corinthians’ use of this doctrine. BACK TO 1 CORINTHIANS 8:4

STUDY NOTE FOR 1 CORINTHIANS 8:7 not all possess. Believers who have weak consciences are unable to dissociate various elements in pagan rituals from idolatry itself. When they eat food offered to idols, their consciences become “defiled.” Such strong language (cf. “destroyed” in v. 11) suggests that these weak Christians are sinning not merely because they think they are doing something wrong, but because they have fallen back into their idolatrous ways. BACK TO 1 CORINTHIANS 8:7

STUDY NOTE FOR 1 CORINTHIANS 8:10 eating in an idol’s temple. See note on v. 1 (cf. 10:18–22). BACK TO 1 CORINTHIANS 8:10

STUDY NOTE FOR 1 CORINTHIANS 8:11 by your knowledge. What was a source of pride for some of the Corinthians became the instrument that harmed others (v. 1 note).

destroyed. Paul underscores the seriousness of this matter—this professing believer may so fall from his profession of Christianity as to be “destroyed.” BACK TO 1 CORINTHIANS 8:11

STUDY NOTE FOR 1 CORINTHIANS 8:12 wounding their conscience. Although the conscience is not infallible, it is a serious matter to violate it or tempt others to do so. Addressing similar dietary issues among the Christians at Rome, Paul taught that any action that does not proceed from faith—that violates one’s sense of what pleases God—is sin (Rom. 14:23). BACK TO 1 CORINTHIANS 8:12

STUDY NOTE FOR 1 CORINTHIANS 8:13 I will never eat meat. This concluding comment is intended to set forth the basic principle of love: seeking the good of others above one’s own good (10:24, 33; 13:5; Phil. 2:4). Paul is about to discuss his willingness to forgo his legitimate rights and freedoms as an apostle to reinforce this point through his own example (9:1–23). BACK TO 1 CORINTHIANS 8:13

STUDY NOTES FOR 1 CORINTHIANS 9

STUDY NOTE FOR 1 CORINTHIANS 9:1 Am I not free. Paul’s willingness to forgo some of his rights is an illustration of the principle he states in 8:9. The questions in v. 1 may indicate that some in Corinth were questioning Paul’s authority and criticizing his behavior (v. 3). Or they simply highlight the noncontroversial evidence of his apostolic authority (as v. 2 affirms; cf. 2 Cor. 3:1–3) to show that he has demonstrated the mindset that he is requiring of the Corinthians, the readiness to forfeit personal rights for others’ well-being. BACK TO 1 CORINTHIANS 9:1

STUDY NOTE FOR 1 CORINTHIANS 9:3 those who would examine me. This statement makes explicit that Paul had indeed been criticized, though scholars debate the specific nature of the complaint (2:1 note). The next ten verses contain more than a dozen rhetorical questions that reflect Paul’s deep emotion and provide clues about the historical situation. Paul defends his right to be supported by the churches, only to emphasize his choice not to receive support (vv. 15–18). Perhaps some of the Corinthians were upset because Paul refused their patronage, and concluded from this that he was not a legitimate apostle (2 Cor. 11:7–12). If he is not, why should they listen to his instruction? BACK TO 1 CORINTHIANS 9:3

STUDY NOTE FOR 1 CORINTHIANS 9:5 a believing wife. The Corinthians themselves may have raised this issue, as though the lack of a wife discredited Paul and Barnabas, or it may be Paul’s choice of an illustration to indicate the distinction between having a right and exercising it. Both Paul and Barnabas were unmarried at the time of their missionary work, but others labored as apostles while married. Paul takes for granted that if he were to be married, it would be with a believer, a “sister” in the Lord (see text note). BACK TO 1 CORINTHIANS 9:5

STUDY NOTE FOR 1 CORINTHIANS 9:12 we have not made use of this right. In spite of the strain that his secular work added to the heavy demands of his apostolic ministry, Paul was determined not to become a burden to the churches (1 Thess. 2:6–9) even though being supported by them was his “right” (9:8–14). It appears from 2 Cor. 11:7–12 that the Corinthians misinterpreted Paul’s motives. For reasons that are unclear, the apostle did make an exception in the case of the Philippian church in Macedonia (Phil. 4:15, 16). Perhaps he permitted established churches to be his financial partners while refusing “compensation” from those to whom he was first introducing the good news, freely offering God’s free grace, so that his ministry practice matched his message (v. 18). BACK TO 1 CORINTHIANS 9:12

STUDY NOTE FOR 1 CORINTHIANS 9:14 get their living by the gospel. This principle is reflected not only in the OT priesthood (v. 13) but also in several NT passages (e.g., Luke 10:7; Gal. 6:6; 1 Tim. 5:17, 18). BACK TO 1 CORINTHIANS 9:14

STUDY NOTE FOR 1 CORINTHIANS 9:15, 16 no ground for boasting. As the rest of the passage makes clear, Paul considers that he could hardly boast about preaching since he is compelled by God’s will to preach. So his ground for boasting (his “reward”) is that he preaches free of charge (v. 18), and he will not allow anyone to take this away from him. BACK TO 1 CORINTHIANS 9:15, 16

STUDY NOTE FOR 1 CORINTHIANS 9:19 though I am free. Paul returns to the first question of v. 1. It appears that Paul must defend himself from the charge of inconsistency: he exercised freedom in his own behavior and therefore should not deprive others from doing the same. The apostle will return to this theme again in 10:23–33. BACK TO 1 CORINTHIANS 9:19

STUDY NOTE FOR 1 CORINTHIANS 9:20 as one under the law. When ministering to Jews, Paul conforms to the OT ceremonial regulations even though he knows that these matters were not essential (Acts 16:1–3; 18:18; 21:20–26). See theological note “The Threefold Use of the Law” on p. 273. BACK TO 1 CORINTHIANS 9:20

STUDY NOTE FOR 1 CORINTHIANS 9:21 as one outside the law. When ministering to Gentiles, Paul is willing to live like them (for example, with respect to the Mosaic dietary laws), while recognizing that he is never free to disobey God’s moral law, or the “law of Christ.” BACK TO 1 CORINTHIANS 9:21

STUDY NOTE FOR 1 CORINTHIANS 9:22 weak. A restatement of the point made in 8:13.

all things to all people. This generalization and that in 10:33 (“I try to please everyone in everything”) must be read in light of the apostle’s insistence that he seeks always to be within God’s law and under Christ’s law (v. 21 note). In any matter that was morally indifferent from the standpoint of God’s revealed will, Paul will gladly set aside his personal preferences to further the gospel’s reception by others and the gospel’s work in them. BACK TO 1 CORINTHIANS 9:22

STUDY NOTE FOR 1 CORINTHIANS 9:24 run that you may obtain it. Paul elsewhere uses the illustration of a race and its prize to emphasize the need for single-mindedness, determination, and perseverance (Phil. 3:12–14; 2 Tim. 4:7, 8). BACK TO 1 CORINTHIANS 9:24

STUDY NOTE FOR 1 CORINTHIANS 9:27 I discipline my body. He continues the athletic metaphor by reminding his readers that fighters must discipline their bodies if they expect to win. Similarly, Christians must be willing to set aside their selfish interests for the sake of their primary goal (cf. 1 Tim. 4:7–8; 2 Tim. 2:5).

lest ... I myself should be disqualified. This statement has often been used as evidence that Christians can lose their salvation. The witness of the NT and of Paul in particular is that those whom God has brought to Himself are His forever (Rom. 8:28–30) because the life they have been given in Christ is eternal in character (John 5:24; cf. Heb. 7:16). What God has begun He will bring to completion (Phil. 1:6). However, it would be wrong to dismiss or minimize Paul’s concern (cf. 15:2; Phil. 3:11; Col. 1:23) by suggesting that it is merely hypothetical or relates only to rewards and not salvation. Paul was confident that absolutely nothing would be able to separate him from God’s love (Rom. 8:38–39), but he never presumed that he was saved regardless of what he did. No Christian can afford to take lightly the warnings of Scripture (10:12), because these warnings are the God-appointed means by which true believers persevere to the end. Those of faith heed these warnings, as the Spirit works through them to make them will and work “for his good pleasure” (Phil. 2:12–13). BACK TO 1 CORINTHIANS 9:27

STUDY NOTES FOR 1 CORINTHIANS 10

STUDY NOTE FOR 1 CORINTHIANS 10:2 all were baptized into Moses. Christian baptism signifies the union of the believer with Christ, and Paul uses the language of baptism in comparing the Israelites and the Corinthians (5:12, 13 note). All the Israelites went through the ordeal and deliverance of the exodus by virtue of their identification with their leader, Moses. Note the repetition of “all” in vv. 1–3 (also 12:13). “All” the members of the Corinthian church have been baptized into Christ, and in that respect have been identified with God’s deliverance in Christ, but baptism does not guarantee that God is pleased with each baptized individual without exception. This passage illustrates and explains the warning in 9:24–27. Heb. 3:7–4:13 (especially 3:16–4:2) draws the same cautionary lesson from the privileges and the judgment experienced by Israel’s wilderness generation. Apart from saving faith, the external rite of baptism accomplishes nothing. BACK TO 1 CORINTHIANS 10:2

STUDY NOTE FOR 1 CORINTHIANS 10:3, 4 the same spiritual food ... the same spiritual drink. Following the analogy with baptism, Paul warns the Corinthians not to find false comfort in their participation in the Lord’s Supper (vv. 14–22). The Israelites also experienced divinely given food and drink. Here “spiritual” does not mean “immaterial,” but that it was supplied miraculously by God’s power. Paul probably has in mind the activity of the Holy Spirit (2:6, 14; 3:1; 15:44–46; and notes). The Israelites had received a supernatural provision associated with the work of the Spirit.

the Rock was Christ. In the OT, God is often compared with a rock, and Israel (called “Jeshurun”) is described as having forsaken God, the “Rock of his salvation” (Deut. 32:15). The Lord identified Himself in a special way with the rock that gave forth water at Massah and Meribah, for He stood “before” Moses on the rock as it was struck (Ex. 17:5–6). The analogy between the Israelites and the Corinthians is not an arbitrary illustration; there is a theological connection, so Paul identifies the rock as a “type” of Christ (vv. 6, 11 notes). Without minimizing the privileges enjoyed by Christians (v. 11 note), Paul reminds us that the Deliverer of the Israelites was none other than our crucified and risen Savior. BACK TO 1 CORINTHIANS 10:3, 4

STUDY NOTE FOR 1 CORINTHIANS 10:5–10 These verses narrate Israel’s sin of idol worship in the wilderness, after the Israelites left Egypt. The clearest OT reference to Israel’s sin of idolatry in 10:5–11 is a quotation from Ex. 32:6 in v. 7: “And do not be idolaters, as some of them were; as it is written, ‘The people sat down to eat and drink, and stood up to play.’” This was a description of the Israelites in their raucous worship of the calf idol. This quotation forms a central part of vv. 5–11, which is then the basis for the exhortations in vv. 12–14. BACK TO 1 CORINTHIANS 10:5

STUDY NOTE FOR 1 CORINTHIANS 10:6 examples. The Gk. word (typos) is related to the English term “type” (so also in v. 11). The use of this word likely further indicates that the events of the wilderness have a divinely intended correspondence with the experiences of the Christian church. Israel, in the wilderness of her pilgrimage, serves as a formative example for the church in her pilgrimage, now that redemptive history has reached fulfillment in the coming of Christ (v. 11 note). BACK TO 1 CORINTHIANS 10:6

STUDY NOTE FOR 1 CORINTHIANS 10:11 the end of the ages has come. This statement reflects Paul’s conviction that the coming of Christ inaugurated the “last days” (Heb. 1:2), the time when the great promises of the OT come to pass (cf. 1:20 note). By pointing out this theme, Paul helps the Corinthians to realize that the OT events narrated here about Israel’s idolatry in vv. 5–11 looked forward and applied to them. Israel’s idolatry foreshadowed the idolatry of some in Corinth and stands also as a warning to what will happen to those in Corinth who commit idolatry (see 10:14, 20–22) as Israel did (note in this respect vv. 12, 14). Moreover, these facts suggest that given their privileged position, the Corinthians ought to recognize their greater responsibility (cf. Heb. 11:39, 40). BACK TO 1 CORINTHIANS 10:11

STUDY NOTE FOR 1 CORINTHIANS 10:12 take heed lest he fall. See note on 9:27. Receiving the benefits described in 10:1–4 did not inoculate idolatrous Israelites against God’s judgment (10:5–11). The same principle applies in the church today. BACK TO 1 CORINTHIANS 10:12

STUDY NOTE FOR 1 CORINTHIANS 10:13 This well-known verse has provided great encouragement to Christians facing temptations. At the same time, Paul’s words contain an implicit rebuke. If God keeps us from temptations greater than we can withstand, we cannot plead our temptations as an excuse for sinning. Sin is never a necessity for a believer.

the way of escape ... you may be able to endure it. Paul’s carefully chosen words imply that at times “escape” from temptation will not entail a change of circumstances, but the Holy Spirit’s power to withstand and endure (2 Cor. 12:2–10). BACK TO 1 CORINTHIANS 10:13

STUDY NOTE FOR 1 CORINTHIANS 10:14 flee from idolatry. This command is related to Paul’s previous remarks about eating food offered to idols (8:1 note; 8:10). Specifically, Paul is grieved that some of the Corinthians were participating in pagan meals that had an inseparable element of idolatry (see Rev. 2:14, 20). BACK TO 1 CORINTHIANS 10:14

STUDY NOTE FOR 1 CORINTHIANS 10:16 The cup of blessing ... The bread that we break. These statements about the Lord’s Supper demonstrate the significance of taking part in a distinctively religious meal. Just as it would be impossible to take the Lord’s Supper and claim that it had no religious significance, so it is naive for the Corinthians to think they can participate in temple feasts without being involved in idolatry. Another point is that the unity “in the body of Christ” symbolized by taking the bread and wine excludes union with idols. See theological note “The Sacraments” on p. 1726. BACK TO 1 CORINTHIANS 10:16

STUDY NOTE FOR 1 CORINTHIANS 10:17 one bread ... one body. Later Paul will show the implications of the unity of the church in the body of Christ, symbolized by the bread, both for believers’ relationships as they observe the Supper (11:23–34) and for their exercise of spiritual gifts to build each other up in unity (12:12–31). BACK TO 1 CORINTHIANS 10:17

STUDY NOTE FOR 1 CORINTHIANS 10:20 participants with demons. Although idols are nothing (v. 19), behind pagan rituals is the reality of Satan’s work, and Christians should have nothing to do with that. BACK TO 1 CORINTHIANS 10:20

STUDY NOTE FOR 1 CORINTHIANS 10:23 All things are lawful. See note 6:12, 13. Again the apostle qualifies and corrects the Corinthians’ slogan of liberty, calling them to use their freedom to help and build up others, seeking “the good of his neighbor” (v. 24), rather than for self-indulgence. BACK TO 1 CORINTHIANS 10:23

STUDY NOTE FOR 1 CORINTHIANS 10:25 Eat whatever is sold in the meat market. In spite of his strong words against taking part in idolatrous feasts, Paul does not want the Corinthians to be overly scrupulous. The fact that food is offered to an idol does not change what the food is; it is still part of God’s creation, as the citation from Ps. 24:1 (v. 26) shows. Therefore, the Corinthian believers do not have to ask whether food in the market was brought from the temple, nor do they need to raise the question when invited to a meal (v. 27). They may freely eat what God has provided. BACK TO 1 CORINTHIANS 10:25

STUDY NOTE FOR 1 CORINTHIANS 10:28 do not eat it. A different problem arises if someone announces that the meat comes from a pagan sacrifice. Presumably, such a comment indicates that the speaker is a Christian who has problems of conscience about it, or even a pagan (“offered in sacrifice” reflects a Gk. term, “sacrificed to a holy thing,” which differs from the term “offered to idols” elsewhere in this passage [8:1, 4, 7, 10; 10:19; see Acts 15:29; Rev. 2:14, 20]). In that case, it is right to abstain “for the sake of the one who informed you,” lest he mistake your consumption for worship of an idol. BACK TO 1 CORINTHIANS 10:28

STUDY NOTE FOR 1 CORINTHIANS 10:29 conscience. To voluntarily refrain from a practice that Christ’s law permits for the sake of avoiding misperception by one who is weaker in faith (8:7) is not to forfeit one’s true freedom of conscience in Christ. BACK TO 1 CORINTHIANS 10:29

STUDY NOTE FOR 1 CORINTHIANS 10:30 why am I denounced. This question suggests that Paul had been accused of eating meat offered to idols, with the suggestion that he has no right to forbid the Corinthians to do the same (9:19 note). BACK TO 1 CORINTHIANS 10:30

STUDY NOTE FOR 1 CORINTHIANS 10:31 do all to the glory of God. Paul brings his argument in chs. 8–10 to its climax—the Christian’s every decision is to be governed and determined by what will promote the manifested excellence of God through the drawing of Jews and Greeks to faith and the strengthening of the church of God (v. 32). BACK TO 1 CORINTHIANS 10:31

STUDY NOTE FOR 1 CORINTHIANS 10:33 please everyone in everything I do. See note on 9:22. When the purity of the gospel was at stake, Paul had no interest at all in pleasing people (Gal. 1:8–10). But where his personal preferences were concerned, he gladly subjected them to God’s greater purpose, the salvation of His elect from all nations.

not seeking my own advantage, but that of many. In conjunction with the desire to do everything for God’s glory (v. 31), this principle provided Paul with his criterion of behavior. The submission of one’s own advantage to what will promote the salvation of others is the principle of Christian love, which “does not insist on its own way” (13:5). BACK TO 1 CORINTHIANS 10:33

STUDY NOTES FOR 1 CORINTHIANS 11

STUDY NOTE FOR 1 CORINTHIANS 11:1 The apostle does not set himself up as an absolute example; he is to be imitated to the extent that he imitates Christ. BACK TO 1 CORINTHIANS 11:1

STUDY NOTE FOR 1 CORINTHIANS 11:2 the traditions. Paul transitions to address a new cluster of topics pertaining to the church’s worship (vv. 2–34). He opens with a commendation for the Corinthians’ fidelity to apostolic tradition entrusted to them by Paul. One such tradition is the wording in which Jesus instituted the Lord’s Supper (v. 23). He finds it necessary, however, to mingle commendation with correction both with respect to women’s roles in worship and with respect to the Corinthians’ observance of the Supper (see v. 17). BACK TO 1 CORINTHIANS 11:2

STUDY NOTE FOR 1 CORINTHIANS 11:3 the head. The significance of this metaphor has long been debated by scholars—it may indicate leadership and authority, or source and origin. The two ideas should probably not be regarded as excluding each other. In two other contexts where Paul speaks of Christ as head (Eph. 4:15; Col. 2:19), the notion of “source” may be present (cf. v. 8). Elsewhere, Paul uses the metaphor with explicit reference to authority or submission (Eph. 1:22; 5:23, 24; Col. 1:18; 2:10). Here the stress probably falls on authority rather than source (cf. v. 10). BACK TO 1 CORINTHIANS 11:3

STUDY NOTE FOR 1 CORINTHIANS 11:4 his head covered. The evidence of Greco-Roman statuary seems to indicate that Roman men typically pulled their togas over their heads when offering pagan sacrifices, whereas in the first-century Jewish men left their heads uncovered while worshiping. The Jewish custom of men covering their heads at prayer probably does not go back to the NT period.

dishonors his head. Probably a reference to Christ as the head (v. 7). Neither the Bible nor other documents explain why such a practice would dishonor Christ (cf. v. 10 note). Perhaps Paul’s point is that the Roman practice tended to obscure the visible distinction between men and women and thus blurred the complementary relationships of leadership and submission that, ultimately, reflect the submission to God the Father that Christ displays in His redemptive mission (v. 3). BACK TO 1 CORINTHIANS 11:4

STUDY NOTE FOR 1 CORINTHIANS 11:5 with her head uncovered. Given the contrast with the previous verse, this comment suggests that Jewish women in the first century normally worshiped with a head covering. Some scholars think that Paul refers to a particular hairstyle (in Num. 5:18, loosening a woman’s hair is part of the test for an unfaithful wife).

the same as if her head were shaven. In v. 6, shaving a woman’s head is compared to having the hair cut short, presumably like a man’s. But this would “shame” the very man she is called to honor or glorify (v. 7). It appears then that Paul is opposing a practice that tended to obliterate the visual distinction between the sexes. Possibly, the controversy reflects the idea of some Corinthians that they had achieved spiritual perfection and were no longer subject to normal rules (Introduction: Date and Occasion). BACK TO 1 CORINTHIANS 11:5

STUDY NOTE FOR 1 CORINTHIANS 11:7 woman is the glory of man. See theological note “Human Beings Created in the Image of God” on p. 13. Paul is not saying that woman is man’s inferior (vv. 11–12), nor denying that God has made women after His image (Gen. 1:27). Rather, Paul stresses that each wife uniquely expresses the excellence of her husband. BACK TO 1 CORINTHIANS 11:7

STUDY NOTE FOR 1 CORINTHIANS 11:8 woman from man. Without devaluing woman’s and man’s equality as God’s image-bearers (v. 7 note), Paul sees in the order of their creation (Gen. 2:7, 22) a sign of the man’s functional leadership vis-à-vis the woman (1 Tim. 2:11–14). A counterbalancing reality, that henceforth every man is born of woman (vv. 11, 12), demands humility and an appreciation of our profound interdependence. BACK TO 1 CORINTHIANS 11:8

STUDY NOTE FOR 1 CORINTHIANS 11:10 because of the angels. Many interpretations of this phrase have been suggested, but they are all speculative. Paul may be saying that it is particularly inappropriate to rebel against God’s created order in the presence of these glorious, holy creatures. BACK TO 1 CORINTHIANS 11:10

STUDY NOTE FOR 1 CORINTHIANS 11:11, 12 These verses appear to be a qualification of the previous comments, offering a balancing perspective that furthers our humility and unity. Not only are men in general dependent on women, their mothers, for biological birth, but also with specific reference to our relationship “in the Lord,” men and women are mutually dependent, since we are one in Him (Gal. 3:28). BACK TO 1 CORINTHIANS 11:11, 12

STUDY NOTE FOR 1 CORINTHIANS 11:14 nature. Interpreters differ about the meaning of this term. Some believe it refers to the created order. Others argue that the apostle is here appealing to the common practices of his day. The fact that Paul has already referred to the created order (v. 8) seems to make it more likely that Paul is referring to the created order. BACK TO 1 CORINTHIANS 11:14

STUDY NOTE FOR 1 CORINTHIANS 11:15 for a covering. Some argue that the hair is “in place of” a covering. But Paul may mean that since the woman’s long hair serves as a covering, it is equally appropriate for her to wear a veil. BACK TO 1 CORINTHIANS 11:15

STUDY NOTE FOR 1 CORINTHIANS 11:16 we have no such practice. Paul does not use exactly this kind of argument elsewhere in any of his letters. Such a conclusion to a difficult passage may give some support to the view that the apostle was not prescribing permanent forms of worship. However, the apostle’s appeal to the created order (vv. 8, 14) must be taken into account as suggesting that Paul’s instruction transcends the specific circumstances of the Corinthian church. In any case, even if Paul is dealing with questions of cultural appropriateness, such questions have theological implications (v. 5 note). Without a doubt, there is an underlying theological principle to Paul’s teaching on head coverings that remains constant in every age—the concreated roles and relationships between husband and wife. The husband is to lead his wife in godliness, and his wife is to submit to his leadership as he does so (cf. Eph. 5:22–33). BACK TO 1 CORINTHIANS 11:16

STUDY NOTE FOR 1 CORINTHIANS 11:17 I do not commend you. The contrast between these words and v. 2 indicates the seriousness of the problem that Paul now addresses, which concerns abuses of the Lord’s Supper. BACK TO 1 CORINTHIANS 11:17

STUDY NOTE FOR 1 CORINTHIANS 11:19 there must be factions among you. Paul recognizes that nothing occurs outside the divine will and that God may use human sin to further His own purposes. Or, more probably, Paul may be using irony, trying to make the Corinthians see that their infighting has the unworthy motive of seeing who can argue the best. BACK TO 1 CORINTHIANS 11:19

STUDY NOTE FOR 1 CORINTHIANS 11:20 not the Lord’s supper. Their mishandling of this observance has turned it into something quite different from what it should be. BACK TO 1 CORINTHIANS 11:20

STUDY NOTE FOR 1 CORINTHIANS 11:21 One goes hungry, another gets drunk. Paul’s concern here is not only with drunkenness but also with the humiliation of the poor. The Lord’s Supper symbolizes, among other things, the unity of God’s people (10:17). Those Corinthians who were well-off apparently did not share with the less fortunate among them at the feasts where the Lord’s Supper was celebrated. This selfish behavior openly contradicted the meaning of the ceremony. BACK TO 1 CORINTHIANS 11:21

STUDY NOTE FOR 1 CORINTHIANS 11:23–25 Paul’s account of the institution of the Lord’s Supper is in all essentials the same as what the Gospels record, and the words of institution correspond most closely with those preserved in Luke (cf. Matt. 26:26–29; Mark 14:22–25; Luke 22:17–20). These verses clarify what it means to partake of the elements of the Supper in a worthy manner (v. 27) and with discernment (v. 29). They therefore guide the believer in the kind of self-examination that should properly precede his participation in the sacrament (v. 28). See theological note “The Lord’s Supper.” BACK TO 1 CORINTHIANS 11:23

STUDY NOTE FOR 1 CORINTHIANS 11:26 you proclaim the Lord’s death until he comes. Note the connection between preaching the gospel and celebrating the Lord’s Supper. The Supper sets forth God’s Word through visible rather than verbal means. Note also that celebrating the Supper gives expression to our sure hope of the Lord’s return. BACK TO 1 CORINTHIANS 11:26

STUDY NOTE FOR 1 CORINTHIANS 11:27–34 It is important to take this whole section together as a unit, and vv. 33, 34 make plain that Paul still has in mind the abuses mentioned in vv. 21, 22. Phrases such as “in an unworthy manner” (v. 27) and “Let a person examine himself” (v. 28) can be extended and applied to many circumstances, but we should be careful not to wrench them from their context. In particular, it would be a misreading of v. 30 to think that God routinely brings illness and death to Christians who, in spite of their spiritual failings, partake of the Supper. Because some of the believers in Corinth were celebrating the Supper in a way that both profaned the spiritual significance of the atoning death of Christ, of which the elements are sign and seal, and destroyed the unity the Supper represents, God had brought judgment upon the community. God’s purpose in judging these believers, however, was to prevent them from being “condemned along with the world” (v. 32). BACK TO 1 CORINTHIANS 11:27

STUDY NOTE FOR 1 CORINTHIANS 11:29 discerning the body. This may refer to a failure to recognize that the bread of the Supper signifies Christ’s sacrificed body (vv. 24, 27) and, implicitly, this would include a failure to see the cup as a sign and seal of Christ’s shed blood. The fact that only the failure to “discern the body” is mentioned leads some scholars, however, to see the sin indicted here as conduct that disrupts the unity of the church as Christ’s body (10:17; 12:12 note) by indifferent neglect of the hungry poor in the congregation (v. 21). BACK TO 1 CORINTHIANS 11:29

STUDY NOTES FOR 1 CORINTHIANS 12

STUDY NOTE FOR 1 CORINTHIANS 12:2, 3 As an introduction to the subject of spiritual gifts in Corinth, Paul reminds his readers of the contrast between their pagan and Christian experience. It is not clear whether anyone was actually uttering curses against Jesus (the statement may be only an illustration), but the focus of v. 3 is on the content of religious speech. Paul invokes the ancient and widespread criterion for evaluating new prophetic utterances, namely, their consistency with previous divine revelation (Deut. 13:1–5; 1 John 4:1–3). In view of 14:6–19, we may infer that the apostle is anticipating his argument for understandable speech. Pagans may likewise have experienced miraculous speech, but what really matters is what is said. BACK TO 1 CORINTHIANS 12:2, 3

STUDY NOTE FOR 1 CORINTHIANS 12:4 varieties of gifts, but the same Spirit. Apparently, the Corinthians exaggerated the importance of the gift of tongues, so Paul must remind them that one and the same Spirit distributes a variety of gifts to His people. The added references to “the same Lord” (v. 5) and “the same God” (v. 6) reflect the importance of the doctrine of the Trinity for Paul; they also support his concern for unity within diversity. BACK TO 1 CORINTHIANS 12:4

STUDY NOTE FOR 1 CORINTHIANS 12:7 for the common good. We completely misunderstand the purpose of the Spirit’s gifts (here called a “manifestation”) if we use them for selfish reasons. Because there are different needs in the Christian community, different gifts are required. Furthermore, the Spirit gives gifts not for one’s personal aggrandizement, but for the edification of the body of Christ. BACK TO 1 CORINTHIANS 12:7

STUDY NOTE FOR 1 CORINTHIANS 12:8–10 This list of gifts is not intended as a complete catalog (others are included in v. 28); possibly, it reflects gifts that were especially evident in Corinth. We need not assume that all of the gifts were manifested in every church. The list in Rom. 12:6–8, for example, includes only two of the gifts mentioned here (prophesying and faith) and omits those that might be thought of as miraculous, such as healing and tongues. In determining the character of some of the gifts listed here, we are hindered by the absence of descriptions of them anywhere in the NT. “The utterance of wisdom” may have been an ability to resolve difficult spiritual problems and “the utterance of knowledge” a special revelation of some sort, but we cannot be certain. Similarly, it is not clear why Paul lists separately the gifts of “faith,” “healing,” and “working of miracles.” The reference to “the ability to distinguish between spirits” perhaps should be understood in the light of 1 John 4:1–3. Our inability to determine the precise function of some of these gifts is not an obstacle to understanding the thrust of this passage, which aims not at giving detailed instruction about them but rather at emphasizing the variety of God’s endowments to His church (v. 11). BACK TO 1 CORINTHIANS 12:8

STUDY NOTE FOR 1 CORINTHIANS 12:10 various kinds of tongues. Although the word translated “tongue” is the normal Gk. word for “language” (glossa), the proper description of this gift has generated much debate. According to one view, it refers to some kind of ecstatic speech, possibly related to “the tongues ... of angels” mentioned in 13:1. According to another view, it refers to foreign languages. There is no reason to conclude that the “tongues” of 1 Corinthians differ from the “tongues” of Acts 2. The phenomenon of “tongues” described in Acts 2 was clearly foreign languages (Acts 2:6), and here Paul uses the same Gk. wordto describe this gift. BACK TO 1 CORINTHIANS 12:10

STUDY NOTE FOR 1 CORINTHIANS 12:11 as he wills. This brief clause sets the preceding list of gifts in the proper perspective. Whether an individual or a church possesses a particular gift is not for us to decide. It is the Spirit who sovereignly provides for the people of God. That factor may explain why no NT passage gives a complete catalog of gifts or a precise definition of them, since they may vary significantly according to God’s plans in changing situations. A church may appropriately pray for God to grant gifts to meet its needs, but such prayers must be offered in submission to His sovereign will and perfect wisdom. BACK TO 1 CORINTHIANS 12:11

STUDY NOTE FOR 1 CORINTHIANS 12:12 the body is one. See theological note “The Church” on p. 2094. The description of Christ’s church as a body is one of the most distinctive and significant teachings of Paul (1:13 note). Indeed, the apostle explains that he was given a special revelation concerning this “mystery,” which was hidden for many ages; namely, that God’s people, both Jews and Gentiles, are now constituted as one body, on equal terms, by virtue of Christ’s exaltation (Eph. 1:22, 23; 3:2–6). Both the existence and the growth of the church presuppose this unity established by Christ through the Spirit (Eph. 4:3–6, 11–16; Col. 2:19; 3:14, 15). BACK TO 1 CORINTHIANS 12:12

STUDY NOTE FOR 1 CORINTHIANS 12:13 all baptized ... of one Spirit. The emphasis on the word “all” and the allusion to the sacraments recalls the similar description of the Israelites in 10:2–4 (cf. notes). One of the truths signified and sealed by water baptism is the baptism of the Holy Spirit that incorporates believers into the one body of Christ. Baptism replaces circumcision as the sign of admission into God’s covenant (Col. 2:11–14). Similarly, partaking of the Lord’s Supper signifies our continued communion with Christ and His church (10:17; 11:29 note). BACK TO 1 CORINTHIANS 12:13

STUDY NOTE FOR 1 CORINTHIANS 12:14–20 Having established the unity of Christ’s church, Paul sets forth its diversity. Some scholars have commented that the Corinthians’ most fundamental problem was not their rejection of the church’s unity, but rather their failure to acknowledge its diversity. Paul corrects this error through a comparison with the human body. He appeals to the sovereign will of God, who has “arranged the members in the body, each one of them, as he chose” (v. 18; cf. v. 11). If the Corinthians denied the validity of certain gifts, they were really questioning God’s authority to distribute the gifts. Paul stresses unity, but not a uniformity that squelches valid forms of diversity in believers’ service to others. BACK TO 1 CORINTHIANS 12:14

STUDY NOTE FOR 1 CORINTHIANS 12:22, 23 weaker ... less honorable. This comparison manifests the problem that has occupied Paul throughout most of the letter, namely, a sense of spiritual superiority among some of the Corinthians and their consequent disdain for those who appear to be “weaker” and “less honorable.” Their devaluing of certain gifts (possibly in favor of the gift of tongues) is Paul’s concern here. BACK TO 1 CORINTHIANS 12:22, 23

STUDY NOTE FOR 1 CORINTHIANS 12:28 The items in this verse are different from those in vv. 8–10, providing that Paul is not interested in giving a complete list of spiritual gifts and offices. Here Paul begins with “apostles” and “prophets,” whom he considers the foundation (Eph. 2:20), and adds as a third category “teachers,” so that this listing is similar to that in Eph. 4:11. Though the Gk. words for “helping” and “administrating” do not occur elsewhere in the NT, Paul probably has in mind the gifts of one who “does acts of mercy” and the one who “leads,” respectively (Rom. 12:8). BACK TO 1 CORINTHIANS 12:28

STUDY NOTE FOR 1 CORINTHIANS 12:29, 30 These rhetorical questions bring to a climax Paul’s argument that we should not expect everyone to have the same gifts, since God apportions them as He wills (vv. 11, 18). See theological note “The Apostles” on p. 1912. BACK TO 1 CORINTHIANS 12:29, 30

STUDY NOTE FOR 1 CORINTHIANS 12:31 desire the higher gifts. The meaning of this sentence is disputed. Some believe it refers to the more important gifts in v. 28 (especially prophecy, 14:1); others argue that it introduces the discussion of love in ch. 13. Most likely, Paul is anticipating what he will say later about gifts for “building up the church” (14:12), i.e., speaking “words with my mind in order to instruct others” (14:19).

more excellent way. Before explaining what the “higher gifts” are, as he will in ch. 14, Paul must point out what is the essential condition for the proper exercise of any gift—love. BACK TO 1 CORINTHIANS 12:31

STUDY NOTES FOR 1 CORINTHIANS 13

STUDY NOTE FOR 1 CORINTHIANS 13:1–3 Using intentional exaggeration, Paul emphasizes the uselessness of gifts exercised without love. The expression “tongues of men” probably refers to the gift of speaking in foreign languages (Acts 2:4–11), while the addition “and of angels” may be a deliberate exaggeration (similarly with “understand all mysteries” and “remove mountains”). Whether the Corinthians claimed to use angelic speech is impossible to determine (12:10 note). The expression “deliver up my body to be burned” may also be a dramatic overstatement. BACK TO 1 CORINTHIANS 13:1

STUDY NOTE FOR 1 CORINTHIANS 13:4–7 Paul personifies love as a person who acts in the ways Christians should imitate. The total picture suggests a description of Christ Himself. Considering the kinds of problems this epistle addresses, these verses are a rebuke to the Corinthians, who were failing to conduct themselves with love (boastful and arrogant, 8:1; 12:21; insisting on one’s own way, 6:1–8; etc.). BACK TO 1 CORINTHIANS 13:4

STUDY NOTE FOR 1 CORINTHIANS 13:5 resentful. Paul may mean that those who love do not devise evil against others. More likely, he means that those who love do not focus their attention on the wrongs that others do to them. BACK TO 1 CORINTHIANS 13:5

STUDY NOTE FOR 1 CORINTHIANS 13:7 all. Paul uses this word four times for rhetorical effect as he brings his description of love to a climax. BACK TO 1 CORINTHIANS 13:7

STUDY NOTE FOR 1 CORINTHIANS 13:8 Love never ends. One could view this statement as a summary of the previous verse, especially in the light of the comment that love “bears all things.” At the same time, the statement allows Paul to build a contrast between love, which always remains (v. 13), and the spiritual gifts, which will cease when their purpose, to promote the growth of the church, is completed (Eph. 4:11–13).

prophecies ... tongues ... knowledge. It is likely that Paul mentions these three items because they were the spiritual gifts, of which the Corinthians were most proud. Some believe that these three gifts have a temporary, earthly function until the end of the age and will not continue at the consummation of the age to come. Others suggest that Paul mentions these three in particular because they have a revelatory function that came to an end with the completion of the NT canon (v. 10 note). This latter view is supported by Eph. 2:19, 20, where “apostles and [NT] prophets” are part of the “foundation” of the church temple, along with Christ as the “cornerstone.” Thus, like Christ, the revelatory function of the apostles and prophets, who gave us our NT canon, was a foundation-laying activity like Christ’s ministry, death, and resurrection. Thus, as with Christ, when the foundation-laying activity is accomplished, the activity is so unique that it ceases. BACK TO 1 CORINTHIANS 13:8

STUDY NOTE FOR 1 CORINTHIANS 13:10 perfect. The context (especially v. 12) suggests strongly that Paul is here referring to the second coming of Christ as the final event in God’s plan of redemption and revelation. In comparison with what we will receive then, the present blessings are only partial and thus imperfect. It is therefore a sign of immaturity for the Corinthians to treat the temporary, incomplete gifts of the Spirit as having ultimate significance. According to another view, Paul may be referring to the “complete” revelation of the NT Scriptures, revelation that makes prophecy and other revelatory gifts obsolete. BACK TO 1 CORINTHIANS 13:10

STUDY NOTE FOR 1 CORINTHIANS 13:12 I shall know fully, even as I have been fully known. Perhaps because the Corinthians liked to boast of their knowledge (8:1 note), Paul concludes by stressing the partial character of all present knowledge. The shift from the active (“know”) to the passive (“have been known”) is found elsewhere in the apostle’s letters and serves to emphasize dependence on God’s grace (8:3; Gal. 4:9). Here the focus is on the intimacy and accuracy of God’s knowing, which we will share someday (though the infinity of His knowledge—His omniscience—will always set Him apart from even His glorified creatures). BACK TO 1 CORINTHIANS 13:12

STUDY NOTE FOR 1 CORINTHIANS 13:13 See theological note “Love.” BACK TO 1 CORINTHIANS 13:13

STUDY NOTES FOR 1 CORINTHIANS 14

STUDY NOTE FOR 1 CORINTHIANS 14:1 especially that you may prophesy. Having set the discussion within the proper framework of love, Paul now encourages the Corinthians to recognize the value of the spiritual gifts. Because the Corinthians have exaggerated the importance of the gift of tongues, however, the emphasis of ch. 14 is on the understandable gifts (v. 19)—primarily prophecy, but also the interpretation of tongues (vv. 27, 28), which are the functional equivalent of prophecy. The superiority of prophecy to tongues lies in its power to communicate with hearers without the need of “interpretation,” thus furthering “their upbuilding and encouragement and consolation” (v. 3). BACK TO 1 CORINTHIANS 14:1

STUDY NOTE FOR 1 CORINTHIANS 14:2 speaks not to men but to God ... utters mysteries. This verse (cf. v. 14) describes the gift of tongues in a way that seems inconsistent with the gift of speaking in foreign languages mentioned in Acts 2:4–11 (although some believe that the miracle on Pentecost was a miracle of hearing). Accordingly, many argue that Paul is dealing with something different—a kind of ecstatic speech used for intimate prayer (Rom. 8:26). However, the word translated “tongue” is the normal Gk. term for “language.” Second, Paul uses the term “mysteries” to indicate a divine truth not yet disclosed. The word does not have the meaning of the English word “mysterious” (2:7 note). Third, vv. 10, 11, as well as v. 21, support the idea that even here Paul is speaking of human languages (12:8–10 note).

in the Spirit. The “tongues” in view here are revelatory. What is spoken are matters divinely revealed by the Holy Spirit. As Peter’s quotation from Joel 2 implied, the “tongues” in which God’s mighty deeds were declared at Pentecost were a subcategory of prophecy, similar to God’s uttering His word through Joel and other OT prophets (Acts 2:16–18). BACK TO 1 CORINTHIANS 14:2

STUDY NOTE FOR 1 CORINTHIANS 14:4, 5 builds up himself ... builds up the church. Those speaking in an uninterpreted language are encouraged and comforted. Unless the meaning of the message spoken in a “tongue” can be conveyed to others, however, the Holy Spirit’s purpose for His gifts—to build up the church—is not achieved (vv. 5, 12). Prophecy delivered in a language known to the speaker and the hearers is superior to tongues, needing no interpretation to accomplish its aim, the edification of others. BACK TO 1 CORINTHIANS 14:4, 5

STUDY NOTE FOR 1 CORINTHIANS 14:6 how will I benefit you. This principle of benefiting others by edifying them becomes the central point of the passage. Paul is applying the teaching of 12:7 that God has granted a variety of gifts “for the common good.” BACK TO 1 CORINTHIANS 14:6

STUDY NOTE FOR 1 CORINTHIANS 14:7, 8 These verses illustrate the principle mentioned in v. 6. Musical instruments convey nothing to those who listen unless they are played with intelligent purpose. BACK TO 1 CORINTHIANS 14:7, 8

STUDY NOTE FOR 1 CORINTHIANS 14:13 pray that he may interpret. Without minimizing the significance of the gift of tongues, Paul encourages the Corinthians to use it in a way that makes it valuable for the congregation. At Pentecost, listeners who spoke various languages recognized their native dialects in the believers’ proclamation (Acts 2:8–11), but the Holy Spirit also bestowed on some Christians a supernatural gift to be able to interpret messages delivered in unknown languages (12:10, 28–30). BACK TO 1 CORINTHIANS 14:13

STUDY NOTE FOR 1 CORINTHIANS 14:14 my spirit prays but my mind is unfruitful. Whatever spiritual benefit he might receive from the experience, the exercise of this gift does not bear “fruit,” i.e., others are not built up. In the next verse, Paul emphasizes that he would rather have both benefits. Throughout this discussion, “my spirit” or “the spirits of the prophets” (vv. 14, 15, 16, 32) probably refers not to an aspect of the human personality distinguishable from one’s mind, but rather to “my manifestation of the (Holy) Spirit” (so v. 12), or simply, “my spiritual gift.” BACK TO 1 CORINTHIANS 14:14

STUDY NOTE FOR 1 CORINTHIANS 14:16 say “Amen” to your thanksgiving. The members of the congregation, if they are to participate in public worship, must be able to agree with the message of the hymns being sung and the prayers being offered. The custom of expressing their approval with an audible “Amen” (“So it is!”) cannot be followed if no one understands what has been said. BACK TO 1 CORINTHIANS 14:16

STUDY NOTE FOR 1 CORINTHIANS 14:18, 19 It may be that some of the Corinthians justified their emphasis on the gift of tongues by arguing that Paul himself exercised this gift. Without denying the fact, the apostle puts the gift in proper perspective by pointing out how much more valuable it is to do something “in order to instruct others.” BACK TO 1 CORINTHIANS 14:18, 19

STUDY NOTE FOR 1 CORINTHIANS 14:20–25 Up to this point, Paul has been discussing the use of tongues among believers. But what about unbelievers who hear the tongues? In their concern for tongues, the Corinthians have ignored unbelievers, and Paul admonishes the church for this display of spiritual immaturity. He appeals to “the Law,” (the OT) to show that God uses unintelligible speech as a sign of His judgment. Is. 28:11 explains how God judged the Israelites through the Assyrians’ speaking a foreign language. If non-Christians come to public worship and hear an unintelligible language, they will be repelled (v. 23) and reject the gospel. In this situation, uninterpreted tongues are a sign of judgment “for unbelievers” (v. 22). But the Corinthians should aim at bringing unbelievers to repentance and to the recognition that God is present (v. 25). Because God uses the understandable words of prophecy to accomplish this purpose, prophecy is a sign “for believers”; it is evidence of God’s goodness to them (v. 22). BACK TO 1 CORINTHIANS 14:20

STUDY NOTE FOR 1 CORINTHIANS 14:23 say that you are out of your minds. Rather than being attracted, unbelievers will find unintelligible speech offensive and dismiss a message that makes no sense to them, as Palestinian Jews in the crowd at Pentecost accused the believers of drunkenness, while those from other nations recognized that the Christians were speaking their languages and understood the Christians’ message (Acts 2:12–13). BACK TO 1 CORINTHIANS 14:23

STUDY NOTE FOR 1 CORINTHIANS 14:25 falling on his face ... God is really among you. Paul alludes to the prophetic promise that foreigners will come, bow down, and acknowledge the Lord’s presence in Israel’s midst (Is. 45:14). This is one more indication that the church is now the true congregation of Israel that reveals God’s truth to Gentile unbelievers (note the use of “church” [ekklēsia] in v. 23, a word that in the Septuagint often refers to the congregation of Israel). BACK TO 1 CORINTHIANS 14:25

STUDY NOTE FOR 1 CORINTHIANS 14:26 for building up. See note on v. 6. BACK TO 1 CORINTHIANS 14:26

STUDY NOTE FOR 1 CORINTHIANS 14:27 let someone interpret. This concern for understanding has informed the whole discussion (v. 1 note). Paul’s instructions in this verse and the following demonstrate that those who spoke in tongues controlled their utterance, although others may not have understood it. BACK TO 1 CORINTHIANS 14:27

STUDY NOTE FOR 1 CORINTHIANS 14:29–33 Having given instructions for the proper exercise of the gift of tongues, Paul moves on to other directives that also affect the order of public worship. Since he had emphasized the importance of prophecy, he points out that even this gift should be exercised in an orderly fashion—“Let two or three prophets speak” (during the course of, or perhaps at various points in, the service)—while “the others” should explicate the message for the congregation. Apparently the Corinthians were speaking in tongues and prophesying without regard for each other or for the content of the message (12:2, 3 note). Their disorder was a threat to the unity of the body and was incompatible with the God “of peace” (v. 33). BACK TO 1 CORINTHIANS 14:29

STUDY NOTE FOR 1 CORINTHIANS 14:34, 35 These verses have created debate among Christians, at least partly because it is not known what problem exactly Paul was seeking to correct. It has even been proposed that these verses were not part of Paul’s original letter. In view of 11:5 and other NT passages, it is certain that Paul is not absolutely forbidding women to speak in every church situation. Paul may have been addressing a particular problem in Corinth, such as women creating disorder during the worship service. He likely has in mind a specific function, such as the evaluation of prophecy (vv. 29, 32), in which women should not participate because this is the role of church elders in their function of the doctrinal guardianship of the church (on which cf. 1 Tim. 2:11–14). Another view, supported by Paul’s direction that women should satisfy their “desire to learn” by asking their husbands at home, is that the Corinthian women were disruptively interrupting prophets or other teachers with their questions. This command is also related to Paul’s later prohibition against women teaching at 1 Tim. 2:12, although the latter concerns the official teaching authority exercised by overseers (elders; cf. 1 Tim. 3:1–7), though that passage might also concern the relationship of husbands to wives. Wives are to “subject themselves as the Law also says.” The “Law” here refers most likely to the OT, since all of Paul’s other uses of “Law” in 1 Corinthians have this meaning (see 1 Cor. 9:8, 9; 20 21; 14:21; 15:56); thus it does not refer to a law of nature or some kind of Greco-Roman law. Though there is debate about what particular text from the “Law” is in mind, the submissive behavior of women under the old covenant in Israel continues to be the same under the new covenant in the eschatological Israel, i.e., “in the churches.” Most likely, the particular reference is to Genesis 1–2, where the order of creation shows that Adam is the firstborn son of God (cf. Gen. 5:1–3) and high priest, which carries along with it authority over all creation, including authority over Eve. This is just what Paul argues in 1 Tim. 2:11–14 (cf. note). This is consistent with the emphasis on maintaining order “in all the churches of the saints” (v. 33). BACK TO 1 CORINTHIANS 14:34, 35

STUDY NOTE FOR 1 CORINTHIANS 14:36 These sarcastic questions show that Paul is addressing serious problems arising out of the Corinthians’ boastful arrogance. Since Corinth is not unique in receiving God’s Word, this church should abide by the practices “in all the churches of the saints” (v. 33). BACK TO 1 CORINTHIANS 14:36

STUDY NOTE FOR 1 CORINTHIANS 14:38 does not recognize this, he is not recognized. See note on 13:12 for the contrast between knowing and being known. This verse may be a warning that those who are stubborn will be disciplined by Paul or by the church (2 Thess. 3:14), but the language suggests that they will come under direct divine judgment. BACK TO 1 CORINTHIANS 14:38

STUDY NOTE FOR 1 CORINTHIANS 14:39, 40 These verses are a concise summary of ch. 14. The decency and orderliness of the church’s worship furthers the aim of mutual edification (vv. 3, 5, 6, 12, 14, 17, 19, 24–26, 31) and displays that our God “is not a God of confusion but of peace” (v. 33). BACK TO 1 CORINTHIANS 14:39, 40

STUDY NOTES FOR 1 CORINTHIANS 15

STUDY NOTE FOR 1 CORINTHIANS 15:1 With this verse, Paul shifts to a new topic of great concern to him—the integrity of the gospel message as it focuses on the doctrine of the resurrection. BACK TO 1 CORINTHIANS 15:1

STUDY NOTE FOR 1 CORINTHIANS 15:2 if you hold fast. See note on 9:27.

believed in vain. Denying the resurrection of Christ makes our profession of faith useless (v. 14). BACK TO 1 CORINTHIANS 15:2

STUDY NOTE FOR 1 CORINTHIANS 15:3–5 These verses give the essence not only of Paul’s preaching but of the early church’s teaching as a whole (“what I also received”): Christ’s vicarious death and His resurrection as the fulfillment of the OT message (Luke 24:25–27, 45–46; 1 Pet. 1:10–11; cf. Rom. 4:23–25). BACK TO 1 CORINTHIANS 15:3

STUDY NOTE FOR 1 CORINTHIANS 15:5–8 The fourfold repetition of “he appeared” indicates Paul’s emphasis in this passage—the eyewitness proof that Christ was raised from the dead (cf. Luke 1:2; 24:48; Acts 1:1–3, 21–22). Most of those who witnessed the resurrection appearances were still living at the time Paul wrote this letter, so it was possible for anyone to check the facts. Particularly significant is the reference to “more than five hundred brothers at one time,” for it shows that the appearances cannot be explained away as mere personal hallucinations. BACK TO 1 CORINTHIANS 15:5

STUDY NOTE FOR 1 CORINTHIANS 15:7 James. This is not John’s brother, the apostle executed by Herod Agrippa (Acts 12:2), but the half-brother of Jesus (John 7:5; Acts 12:17; 15:13; Gal. 1:19). BACK TO 1 CORINTHIANS 15:7

STUDY NOTE FOR 1 CORINTHIANS 15:8 as to one untimely born. This self-deprecating remark may be an ironic criticism of the Corinthians who held Paul in low esteem (2:1 note). The Gk. word rendered “one untimely born” typically refers to a miscarriage or infant born prematurely, so Paul may allude to the fact that, unlike the Twelve (including Matthias, Judas’ successor), he did not experience an extended “gestation period” of association with Jesus during His earthly ministry (cf. Acts 1:21–22). What the apostle means is suggested by the phrase “last of all.” The appearances of the risen Lord had ceased with His ascension, and Paul was a persecutor of the church when he received his calling to be an apostle (Gal. 1:13, 23; Phil. 3:6; 1 Tim. 1:13–16). Although Paul had not been with Jesus during His earthly ministry, he was granted the privilege of seeing Jesus risen from the dead, and was commissioned as the last apostle, with a special ministry to the Gentiles (Acts 9:3–5, 15; Gal. 1:15, 16). Paul strongly suggests that the apostolic office was a unique, foundational gift to the church, not one expected to continue in later generations (Eph. 2:20). BACK TO 1 CORINTHIANS 15:8

STUDY NOTE FOR 1 CORINTHIANS 15:10 the grace of God. Having freely admitted the abnormal and undeserving character of his experience, Paul moves on to stress that his past life is no reason to reject his message. Where sin abounds, God’s effectual grace abounds all the more (Rom. 5:20); where we are weak, God’s grace is strong (2 Cor. 12:9, 10). Divine grace did not make Paul lazy, but caused him to labor “harder” than anyone else. BACK TO 1 CORINTHIANS 15:10

STUDY NOTE FOR 1 CORINTHIANS 15:12 there is no resurrection. Paul finally addresses the problem that needs correction. Some of the Corinthians, perhaps without denying that Jesus had been raised, were questioning the doctrine of the resurrection because of their unbiblical understanding of the significance of the human body, or of the principles of continuity and transformation that relate our present moral body to the coming resurrection body (v. 35 note). Neo-Platonic philosophy and proto-Gnostic religious movements devalued material reality generally, including the body, and the Corinthian Christians may have been influenced by such Greco-Roman ideologies. Paul needed to show them that the resurrection of Jesus cannot be separated from the resurrection of those who are His (vv. 20–23). If their resurrection is not true, neither is His. But to deny, even by implication, that Jesus’ body was raised from the tomb destroys the message of the gospel. BACK TO 1 CORINTHIANS 15:12

STUDY NOTE FOR 1 CORINTHIANS 15:14 our preaching is in vain and your faith is in vain. Cf. v. 17. The truth of the Christian message is tied to the historical reality of Christ’s death and exaltation. The apostle cannot conceive of his message as having any spiritual value if its historical foundation does not exist. BACK TO 1 CORINTHIANS 15:14

STUDY NOTE FOR 1 CORINTHIANS 15:19 we are ... most to be pitied. Though Paul would not deny that Christians in fact enjoy a better present life than non-Christians in many respects, this verse emphasizes that if Christ had not been raised from the dead then we ought to be pitied for our false hope. If we were still in our sins and lost (vv. 17, 18), we would have experienced the greatest and cruelest of all deceptions (vv. 31, 32). Moreover, if our hope in future resurrection is groundless, to forfeit present pleasure and endure persecution for Christ’s sake is the height of folly (vv. 30–32). BACK TO 1 CORINTHIANS 15:19

STUDY NOTE FOR 1 CORINTHIANS 15:20 the firstfruits. At harvest time the Israelites were required to bring an offering from the first part of the crop (Lev. 23:10). This offering was a token of the whole harvest that belonged in its entirety to God. Jesus is the “firstfruits” because His resurrection and the resurrection of believers are closely related events. Jesus was “the first to rise from the dead” incorruptible (Acts 26:23), rising as our representative. His resurrection caused us to be raised with Him by the Holy Spirit (Rom. 6:4; Eph. 2:6), and at the same time guarantees that we will be raised bodily. Another use of the metaphor is found in Rom. 8:23 (cf. also 2 Cor. 1:22; 5:5; Eph. 1:14). BACK TO 1 CORINTHIANS 15:20

STUDY NOTE FOR 1 CORINTHIANS 15:21 This passage succinctly states one of Paul’s most profound teachings—our twofold solidarity with the first man, Adam, and with the last man, Christ. Outside of Christ, all people are by nature and by divine appointment united with Adam in sin and death; by grace and through faith, believers are united with Christ in in righteousness and in the life to come (vv. 45–49; Rom. 5:17–19). See theological note “The Last Resurrection.” BACK TO 1 CORINTHIANS 15:21

STUDY NOTE FOR 1 CORINTHIANS 15:22 in Adam all die. See theological note “Original Sin” on p. 17. Adam’s one sin, imputed to his posterity, results in their condemnation and death (Rom. 5:12, 15–19). BACK TO 1 CORINTHIANS 15:22

STUDY NOTE FOR 1 CORINTHIANS 15:24–28 Although Paul’s argument in this section is difficult in its details, its thrust is clear and powerful. The Corinthians must understand that the resurrection is not an isolated event with limited repercussions. It is rather an integrating and culminating event in God’s sovereign rule over history. Verse 27 (“God has put all things in subjection under His feet”) is a quotation of Ps. 8:6, which speaks of an end-time ideal Adam and which has begun to find its complete realization in Christ. Redemption is not complete “until he has put all his enemies under his feet” (v. 25, a clear reference to Ps. 110:1), and since death is “the last enemy” (v. 26), Christ’s work in subduing every enemy is not complete until death is destroyed (Rev. 20:14). This final destruction of death coincides with Christ’s coming, which effects the resurrection of those who belong to Him (v. 23; see vv. 53–55). Paul’s statement that the Son “will also be subjected” to the Father (v. 28) does not mean that the Son is inferior in dignity and being. Rather, in His messianic work, the Son subjects Himself to the will of the Father “when he delivers the kingdom to God the Father” (v. 24). The climax of Christ’s submissive, messianic work is this total conquest over His enemies, “that God may be all in all,” when His absolute rule is universally acknowledged. BACK TO 1 CORINTHIANS 15:24

STUDY NOTE FOR 1 CORINTHIANS 15:29 baptized on behalf of the dead. There are several interpretations of what this phrase means. Possibly, some in Corinth were being baptized on behalf of others who had already died, or, less probably, receiving baptism for the sake of reunion with believers who had died. This practice is not mentioned elsewhere in the Bible or in other ancient writings. Numerous explanations of the practice have been proposed, all of them speculative and none persuasive. Some believe that Paul mentions the rite only to show the logical inconsistency of his opponents’ position. But the problem with this view is that Paul mentions “being baptized on behalf of the dead” positively, since it is based on “the dead being raised,” a point he has been making since v. 4.

A positive understanding of “being baptized on behalf of the dead” might take the reference to the “dead” as referring figuratively to Paul himself, since he says in v. 31, “I die every day,” as a reference to the suffering that his ministry entails. Paul’s suffering is mentioned immediately in vv. 30–32, and must be connected in some way with v. 29. If this interpretation is correct, then being “baptized on behalf of the dead” would mean “being baptized on behalf of Paul.” This would mean they were “being baptized because of [a viable meaning of the Gk. preposition hyper, which the ESV renders “on behalf of”] the suffering ministry of Paul,” through which they had heard the gospel and believed and were, consequently baptized. Paul perseveres in this ministry propelled by the belief that the believing dead will be raised (cf. v. 32). BACK TO 1 CORINTHIANS 15:29

STUDY NOTE FOR 1 CORINTHIANS 15:32 beasts. Probably a reference to Paul’s enemies in Ephesus (where this letter was written) who wanted to condemn him (cf. “the lion’s mouth,” 2 Tim. 4:17 note). One instance of potentially violent opposition against Paul was the riot stirred by the Ephesian silversmiths, although Paul’s high-placed friends, the Asiarchs, kept him from harm in that instance (Acts 19:23–41). The hope of resurrection strengthens Paul to endure severe trials and persecutions (v. 19 note). BACK TO 1 CORINTHIANS 15:32

STUDY NOTE FOR 1 CORINTHIANS 15:33 Bad company ruins good morals. Derived from a comedy written by the popular Greek author Menander (342–292 B.C.), this proverb was common in the ancient world (note the comparable Jewish saying in 5:6). Those Christians in Corinth with a defective view of the resurrection not only had been influenced by the bad company they kept (v. 12 note), but in their turn they were corrupting others in the congregation. BACK TO 1 CORINTHIANS 15:33

STUDY NOTE FOR 1 CORINTHIANS 15:34 some have no knowledge of God. Probably a reference to members of the church who boasted of their knowledge (8:1 note) but whose denial of the resurrection showed deep ignorance regarding the things of God. BACK TO 1 CORINTHIANS 15:34

STUDY NOTE FOR 1 CORINTHIANS 15:35 With what kind of body do they come. In this verse, Paul considers what was apparently the primary objection raised by some of the Corinthians against the future resurrection. They may have been influenced by dualism, a pagan philosophy that contrasted the immaterial with the physical and argued that the immaterial was good but the material was evil (v. 12 note). Or these Corinthians had underestimated the degree to which Christians have not yet experienced the full benefits of our redemption, including the resurrection body. Paul proceeds to argue that our present body is not the resurrection body that Christians one day will possess. BACK TO 1 CORINTHIANS 15:35

STUDY NOTE FOR 1 CORINTHIANS 15:36 unless it dies. Because God created the world, the processes of nature reflect in various ways how He works. Nature provides useful metaphors and analogies of the divine work of salvation (Is. 55:10, 11). Jesus uses a seed (“if it dies, it bears much fruit”) as an illustration of the life-multiplying effect of His impending death (John 12:24). Here, Paul uses the same picture to illustrate the striking difference between what is planted and what eventually grows from the seed (v. 37). The same sort of analogy can be found in Plato’s dialogue Symposium. In any case, Paul’s analogy underscores the radical difference between our present bodies and our resurrection bodies, vv. 42–43. BACK TO 1 CORINTHIANS 15:36

STUDY NOTE FOR 1 CORINTHIANS 15:38 to each kind of seed its own body. At this point, Paul shifts the illustration to emphasize the variations among different plants. He goes on to apply the idea to living creatures (v. 39) and heavenly bodies (vv. 40, 41). BACK TO 1 CORINTHIANS 15:38

STUDY NOTE FOR 1 CORINTHIANS 15:42, 43 Finally, the illustration is applied to the human body that dies and is buried, and is transformed in its resurrection. Paul does not suggest that the resurrection body is a different body altogether. Just as a plant arises directly from its seed, so the resurrection body is in essence the same as the body that “is sown.” But the apostle’s emphasis is on the astounding change that will take place: from “perishable,” “dishonor,” and “weakness,” to “imperishable,” “glory,” and “power.” BACK TO 1 CORINTHIANS 15:42, 43

STUDY NOTE FOR 1 CORINTHIANS 15:44 natural body ... spiritual body. This last contrast is difficult to understand but is of great importance. Paul does not have in mind a contrast between physical and nonphysical, material and immaterial. The resurrection body is a physical body, not an intangible ghost. The apostle has already used the words “natural” and “spiritual” to distinguish the individual who does not have the Holy Spirit from the one who does (2:6, 14 notes). The natural person belongs to the present age (1:20), while the spiritual person is a citizen of heaven (Phil. 3:20). Christians have received the Holy Spirit and are on that account “spiritual.” They have not yet received the spiritual “body,” the physical body that will be fully conformed to the life given by the Spirit. See Rom. 8:22–25 and note. BACK TO 1 CORINTHIANS 15:44

STUDY NOTE FOR 1 CORINTHIANS 15:45 living being ... life-giving spirit. Paul clarifies his meaning by continuing the contrast between the first and the last Adam (vv. 21, 22 note). The Gk. word translated “being” (psychē) is related to the word translated “natural” in v. 44 (psychikos), while the word “spirit” (pneuma) corresponds to “spiritual” (pneumatikos). The words “life-giving spirit” are most probably a reference to the Holy Spirit. Jesus and the Holy Spirit share the same divine essence but are not the same divine person, but Christ and the Spirit are identified in terms of their presence and activity in the church. This identity, known to us because Jesus, too, is life-giving, is the fulfillment of Jesus’ role as Messiah and commenced with His resurrection and ascension. To be in Christ is to be in the Spirit also (6:11, 15, 19; 12:11). The association of Christ, the Holy Spirit, and life is apparent in Rom. 8:9–11 and 2 Cor. 3:6, 17, 18. By citing and supplementing Gen. 2:7, Paul shows that Adam, even at his creation and before sin, did not possess and could not have conferred on his descendants the Spirit-empowered life of the age to come. Only the last Adam, Christ, can give others eternal life through His Spirit. The physically life-giving breath that the first Adam received foreshadowed typologically the “life-giving Spirit” that Christ, “the last Adam,” would give to His people, as a result of His own resurrection. The apparent point is that the first human was created to reach the goal of such a glorious, imperishable body, if he had obeyed God and been faithful in reflecting God’s image. In contrast to the first Adam, who failed because of faithless disobedience, Christ has subdued and obeyed in the way His progenitor should have. Consequently, Christ has inherited that for which humanity was originally destined but failed to reach. Jesus’ body was not only a renewed physical body, but it had become “heavenly,” “spiritual,” and “imperishable.” BACK TO 1 CORINTHIANS 15:45

STUDY NOTE FOR 1 CORINTHIANS 15:48 of dust ... of heaven. Here is a final contrast, suggesting that vv. 42–44 refer to the distinction between earthly and heavenly human bodies. In this context, however, the distinction is not one of substance but of time; the present evil age is contrasted with the coming perfect age. Believers already enjoy some of the blessings of the coming age (10:11 note) but still await its consummation. God’s work of redemption will not be complete until the bodily resurrection. We have borne the image of the first Adam, and since we belong to Christ, we are destined to bear the image of the last Adam, namely, Christ Himself (v. 49). BACK TO 1 CORINTHIANS 15:48

STUDY NOTE FOR 1 CORINTHIANS 15:50 flesh and blood. This phrase alludes to the weakness of earthly, human existence and is an equivalent to “perishable.” Paul is warning the Corinthians that without new “imperishable” bodies, we “cannot inherit the kingdom of God.” How, then, can some deny the doctrine of the resurrection? BACK TO 1 CORINTHIANS 15:50

STUDY NOTE FOR 1 CORINTHIANS 15:51 mystery. See note on 2:7. For Paul, “mystery” is not an impenetrable paradox but a truth once partially hidden by God and now revealed in the gospel of Christ (Rom. 16:25–26; Eph. 3:3–9). The fuller truth revealed here in vv. 51–55 is about what will happen to living believers (those who do not “sleep,” v. 51) when the resurrection of the dead occurs. Nowhere in the OT was it made clear that at this time living believers will be transformed along with dead ones, so that all will be changed into imperishable and immortal resurrection bodies.

We shall not all sleep. Paul recognizes that many Christians will not die but will be alive at the time of Christ’s return. Though these Christians will not be raised from death, they will also be transformed and receive imperishable and immortal bodies (1 Thess. 4:13–18 and notes). BACK TO 1 CORINTHIANS 15:51

STUDY NOTE FOR 1 CORINTHIANS 15:54–57 This is one of the most eloquent and powerful passages in Scripture. With paraphrases of Isaiah and Hosea (based on the Septuagint), Paul alludes to his earlier argument in vv. 24–28 and vigorously assures us of the finality of death’s destruction on the day of resurrection. This day will also mark the destruction of “sin” and “the law” as the instrument of sin. In the letter to the Romans, Paul explains in detail how sin is the venom bringing death to all (Rom. 5:12) and how the law, though itself holy, becomes an instrument through which sin can deceive (Rom. 7:7–12). BACK TO 1 CORINTHIANS 15:54

STUDY NOTE FOR 1 CORINTHIANS 15:58 be steadfast. In the face of false teaching and various temptations, the hope of the resurrection should encourage the Corinthians to persevere in their faith. The exhortation to be “immovable,” however, does not imply inactivity. On the contrary, the Corinthians must be fully active in “the work of the Lord.” We can become easily discouraged by thinking that our labor may come to nothing (Gal. 2:2; Phil. 2:16; 1 Thess. 3:5), but we can remember the promise that when God creates the new heavens and new earth, His people will enjoy the fruits of their toil, and see that their efforts were never “in vain” (Is. 65:17–25). BACK TO 1 CORINTHIANS 15:58

STUDY NOTES FOR 1 CORINTHIANS 16

STUDY NOTE FOR 1 CORINTHIANS 16:1 Now concerning the collection. From Rom. 15:25–27 and 2 Cor. 8:1–15, it appears that one of the purposes of Paul’s third missionary journey was to raise an offering from the Gentiles for Jewish Christians in Judea who were in need, possibly as a result of persecution. Apparently, Paul had already told the Corinthians about this project in an earlier letter, in which he also addressed other issues (5:9). They had asked for more information, and Paul proceeds to give directions about taking up the collection (Introduction: Date and Occasion).

for the saints. See note on 1:2. As in 2 Cor. 8:4; 9:1, here Paul has in view specifically the followers of Jesus residing in Judea, from whom the gospel went out to the Gentiles (Rom. 15:26–27). BACK TO 1 CORINTHIANS 16:1

STUDY NOTE FOR 1 CORINTHIANS 16:2 On the first day of every week. The reference is to Sunday, the day on which the resurrected Lord met with His disciples (John 20:19, 26; cf. also “the Lord’s day” in Rev. 1:10). Acts 20:7 indicates that the early Christians met on Sunday “to break bread” (part of their worship), and it would have been appropriate also to designate that day for collecting the offering in worship. BACK TO 1 CORINTHIANS 16:2

STUDY NOTE FOR 1 CORINTHIANS 16:3 those whom you accredit. This comment possibly reflects doubts on the part of some as to whether Paul should be given sole responsibility for the money (2:1 note). In 2 Cor. 8:16–24, Paul emphasizes the full trustworthiness of Titus and one or more other brothers appointed by the churches themselves to administer the reception and transmission of this offering, to enlist the Corinthians’ confidence that their gift will reach its intended destination (see Acts 20:4). BACK TO 1 CORINTHIANS 16:3

STUDY NOTE FOR 1 CORINTHIANS 16:5–9 These verses make clear that Paul wrote the letter from Ephesus and intended to visit Corinth by way of the northern land route around the Aegean Sea. Both Acts 20:1, 2 and 2 Cor. 2:12, 13 indicate that he carried out this plan. What Paul did not foresee at this time was the prior need to make a short and unpleasant visit to Corinth soon after writing 1 Corinthians (2 Cor. 1:23; 2:1; 13:2; cf. Introduction to 2 Corinthians: Date and Occasion). BACK TO 1 CORINTHIANS 16:5

STUDY NOTE FOR 1 CORINTHIANS 16:9 a wide door ... many adversaries. Paul’s resolve to prolong his ministry in Ephesus until Pentecost was determined by the opportunity for fruitful gospel labor in the city, despite the many opponents arrayed against him (15:32). BACK TO 1 CORINTHIANS 16:9

STUDY NOTE FOR 1 CORINTHIANS 16:10 When Timothy comes. Earlier (4:17), Paul mentioned that Timothy was coming as his representative (Acts 19:22). Paul wants them to treat his younger coworker with respect and kindness—in contrast to the criticism that some in the Corinthian church lodged against Paul himself. BACK TO 1 CORINTHIANS 16:10

STUDY NOTE FOR 1 CORINTHIANS 16:12 Now concerning our brother Apollos. Apparently, the Corinthians in their letter had asked for Apollos to return to them (Introduction: Date and Occasion; Acts 18:27–19:1). In spite of the improper attitude of the Corinthians (4:6; 4:15 note), Paul honored their request. It was not Apollos’s “will” to go at this time, but he would come later. Thus, this brief report reinforces Paul’s earlier affirmation that he and Apollos are not competitors but co-laborers with mutual respect for each other’s distinctive ministries (3:4–11). BACK TO 1 CORINTHIANS 16:12

STUDY NOTE FOR 1 CORINTHIANS 16:15–18 This passage commends “Stephanas, Fortunatus, and Achaicus,” who probably had carried the letter from the church in Corinth. Paul’s emphasis (especially in the words “I urge you, brothers ... be subject”) suggests that these men, Stephanas in particular, were appointed leaders but did not enjoy proper respect from the congregation (cf. 1:16). The phrase “for your absence” does not necessarily imply a criticism (the Greek at the end of Phil. 2:30 is almost identical), but here it may suggest that the church as a whole failed to refresh his spirit. BACK TO 1 CORINTHIANS 16:15

STUDY NOTE FOR 1 CORINTHIANS 16:19 Asia. Ephesus, where 1 Corinthians was written, was the most important city in the Roman province of Asia, the southwestern part of the Anatolian peninsula, which is today part of modern Turkey (Acts 19:10).

Aquila and Prisca. This couple played an important role during Paul’s initial visit to Corinth (Acts 18:1–3), so the congregation knew them well. They accompanied Paul from Corinth as far as Ephesus (Acts 18:18–19, 26), and thus were reunited with the apostle when he returned to that Asian metropolis (19:1). By the time he wrote to the church at Rome from Corinth, Prisca and Aquila had returned to Rome, from which an imperial edict had previously expelled them and other Jews, and were hosting a church in their home (Rom. 16:3–5) as they had done in Ephesus and probably elsewhere. BACK TO 1 CORINTHIANS 16:19

STUDY NOTE FOR 1 CORINTHIANS 16:20 holy kiss. A normal greeting in the early church. Though this practice was not uncommon in Judaism and Roman culture, the word “holy” indicates the added significance such a greeting had among the saints, since it represented the special relationship of brothers and sisters in Christ (Rom. 16:16 note; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14). BACK TO 1 CORINTHIANS 16:20

STUDY NOTE FOR 1 CORINTHIANS 16:21 with my own hand. Like some of Paul’s other epistles, the letter up to this point would have been written by a trained scribe (Rom. 16:22), but Paul’s custom was to add a few words himself as a personal signature (see Gal. 6:11; 2 Thess. 3:17). BACK TO 1 CORINTHIANS 16:21

STUDY NOTE FOR 1 CORINTHIANS 16:22 let him be accursed. These strong words, written in Paul’s own hand, assert the apostolic authority behind the whole letter. This is not a curse on unbelievers in general but on those who reject the authority of the letter (14:37; Gal. 1:8, 9; 2 Thess. 3:14, 15).

Our Lord, come. Paul gives a transliteration of the Aramaic words Marana tha (or Maran atha, “Our Lord has come”), reflecting the worship of the early church in Palestine. The phrase reflects the universal Christian desire for the Lord Jesus Christ to return in glory and to complete the work of salvation now begun in believers (Rev. 22:20). BACK TO 1 CORINTHIANS 16:22

STUDY NOTE FOR 1 CORINTHIANS 16:24 My love be with you all. After a long letter consisting primarily of severe rebukes, these affectionate words may come as a surprise. Paul has not forgotten the pastoral needs of his congregation (1:2 note). BACK TO 1 CORINTHIANS 16:24

FOOTNOTES FOR 1 CORINTHIANS 1

1 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verses 11, 26

1 Or the folly of preaching 2 Greek according to the flesh 3 Greek no flesh 4 Greek And from him

1 Or brothers and sisters

FOOTNOTES FOR 1 CORINTHIANS 2

2 Some manuscripts mystery (or secret) 3 The Greek word anthropoi can refer to both men and women

1 Or interpreting spiritual truths in spiritual language, or comparing spiritual things with spiritual

FOOTNOTES FOR 1 CORINTHIANS 3

2 Or brothers and sisters

1 The Greek for you is plural in verses 16 and 17

FOOTNOTES FOR 1 CORINTHIANS 4

1 Or brothers and sisters 2 Greek you have ten thousand 3 Or am sending 4 Some manuscripts add Jesus

FOOTNOTES FOR 1 CORINTHIANS 5

1 Some manuscripts add Jesus 2 Greek those inside 3 Or will judge

FOOTNOTES FOR 1 CORINTHIANS 6

1 Or brothers and sisters 2 Or wrongdoers 3 The two Greek terms translated by this phrase refer to the passive and active partners in consensual homosexual acts

1 Or who holds fast (compare Genesis 2:24 and Deuteronomy 10:20); also verse 17 2 Or Every sin

FOOTNOTES FOR 1 CORINTHIANS 7

1 Or I say this: 2 Some manuscripts us 3 Or each person walk in the way

1 Or slave; also twice in verse 22 (for the contextual rendering of the Greek word doulos, see Preface) 2 Or slaves (for the contextual rendering of the Greek word doulos, see Preface) 3 Or brothers and sisters; also verse 29 4 The expression Now concerning introduces a reply to a question in the Corinthians’ letter; see 7:1 5 Greek virgins 6 Or impending 7 Greek virgin; also verse 34 8 Greek virgin; also verses 37, 38 9 Or her

FOOTNOTES FOR 1 CORINTHIANS 8

1 The expression Now concerning introduces a reply to a question in the Corinthians’ letter; see 7:1 2 Greek him 3 Greek reclining at table 4 Or fortified; Greek built up 5 Or brothers and sisters

FOOTNOTES FOR 1 CORINTHIANS 9

1 Greek a sister as wife

1 Greek I pummel my body and make it a slave

FOOTNOTES FOR 1 CORINTHIANS 10

2 Or brothers and sisters 3 Or were laid low

1 Some manuscripts the Lord 2 Greek Consider Israel according to the flesh

FOOTNOTES FOR 1 CORINTHIANS 11

1 Greek gunē. This term may refer to a woman or a wife, depending on the context 2 In verses 5–13, the Greek word gunē is translated wife in verses that deal with wearing a veil, a sign of being married in first-century culture

1 Or messengers, that is, people sent to observe and report

1 Or I believe a certain report 2 Some manuscripts broken for 3 Or as my memorial; also verse 25 4 Greek have fallen asleep (as in 15:6, 20) 5 Or discerned 6 Or when we are judged we are being disciplined by the Lord 7 Or brothers and sisters 8 Or share with

FOOTNOTES FOR 1 CORINTHIANS 12

9 The expression Now concerning introduces a reply to a question in the Corinthians’ letter; see 7:1 10 Or spiritual persons 11 Or brothers and sisters

1 Or servants; Greek bondservants 2 Or members; also verse 22

FOOTNOTES FOR 1 CORINTHIANS 13

1 Some manuscripts deliver up my body [to death] that I may boast 2 Greek irritable and does not count up wrongdoing

FOOTNOTES FOR 1 CORINTHIANS 14

1 Or brothers and sisters; also verses 20, 26, 39 2 Or of him that is without gifts 3 Greek lacks a sign

FOOTNOTES FOR 1 CORINTHIANS 15

1 Or brothers and sisters; also verses 6, 31, 50, 58 2 Or we have hoped

1 Greek he

1 Probably from Menander’s comedy Thais 2 Greek a living soul

1 Some manuscripts let us

FOOTNOTES FOR 1 CORINTHIANS 16

2 The expression Now concerning introduces a reply to a question in the Corinthians’ letter; see 7:1; also verse 12

1 Or God’s will for him 2 Or brothers and sisters; also verse 20 3 Greek house

1 Greek Maranatha (a transliteration of Aramaic)

The SECOND EPISTLE of PAUL the APOSTLE to the

Corinthians

TITLE AND AUTHOR

The apostle Paul is universally acknowledged as the author of this letter (1:1). It is an intensely personal letter in which Paul gives many details of his movements and associations. The title draws from the information in the salutation (1:1, 2).

DATE AND OCCASION

The most likely date for the epistle is A.D. 55. Paul wrote it after he left Ephesus (Acts 20:1) but before he arrived again in Corinth (Acts 20:2).

After founding the church at Corinth in A.D. 51–52 (Acts 18:1–18), Paul returned to Antioch, ending his second missionary journey (Acts 18:22). On his third missionary journey, Paul traveled to Ephesus and stayed there three years (Acts 19:1–41; 20:31). During his stay at Ephesus, messengers came from Corinth with the questions that Paul would answer by writing 1 Corinthians (1 Cor. 16:17, 18). Sometime later, Paul apparently heard of difficulties at Corinth and made a quick voyage by sea from Ephesus to Corinth and back. This visit did not go well, and Paul later referred to it as a visit made “in sorrow” (2:1). Though it is not recorded in Acts, this visit is indirectly attested by Paul’s statement in 2 Corinthians that he would be coming to them for the “third time” (12:14; 13:1). We do not know many details about what made this visit sorrowful, but apparently someone at Corinth had opposed or seriously offended Paul (2:5, 10).

Most commentators think that after the sorrowful visit, Paul wrote the Corinthians a strong letter, commonly called the “severe letter,” rebuking them and encouraging them to repent (2:3, 4; 7:8). It seems most likely that the letter referred to in these verses has not been preserved. But some hold that the letter referred to is 1 Corinthians. Others think that the originally separate letter has been preserved as 2 Cor. 10–13. In any case, Paul sent Titus ahead by sea to Corinth, carrying the strong letter, while Paul took the longer land route around through Troas and Macedonia (2:12, 13; 7:5–9, 13–15; Acts 20:1, 2).

Paul did not know how the Corinthians would receive Titus and the strong letter. When he left Ephesus and traveled to Troas, he experienced considerable anxiety because of his concern for the Corinthian church (2:13; 7:5). Though there was an opportunity for effective ministry when he reached Troas (2:12), Paul’s spirit was still deeply troubled. He left Troas and went on to Philippi in Macedonia, hoping to meet Titus there. When Titus finally arrived (probably at Philippi but perhaps at Thessalonica), Paul was overwhelmed with joy as he heard about the genuine repentance of the Corinthians and their deep affection for and loyalty to him (7:6–15).

Paul then wrote 2 Corinthians from Macedonia to express thanksgiving for the repentance and renewed obedience of some members of the Corinthian church (7:5–16). Yet further reconciliation and healing were needed between Paul and other members of the Corinthian congregation. Consequently, he appealed for the opening of their hearts to an even fuller restoration of their relationship (6:11–13). This lingering tension may underlie the sober tone of chs. 10–13. He also wrote to encourage them to complete their collection for the poor Christians in Jerusalem (chs. 8; 9). Moreover, Paul shows concern throughout the epistle to defend his ministry against the accusations of “false apostles” (11:13) at Corinth who were challenging his authority and the integrity of his ministry (chs. 10–13; also 3:1–6; 7:2).

Scholars debate the precise identity of these opponents. They appear to have been Jewish Christians (11:22) whose teachings constituted a denial of the biblical gospel (11:1–5). It is not certain that their teachings were identical to those of Paul’s opponents in Galatia. From the criticisms of Paul’s personal presence and speaking proficiency (to which he responds in 10:1, 10) and the way he emphasizes the sufferings that authenticate his apostolic calling (1:8–11; 4:7–12; 6:3–10; 11:21–32; 12:1–10), it is reasonable to infer that the false apostles (“super-apostles”; 11:5 ; 12:11) were projecting an image of Christian leadership and Christian living characterized by power and personal proficiency, rather than the weakness and dependence on Christ’s strength that were the hallmarks of Paul’s ministry, in the image of his Savior (13:4).

Finally, Paul arrived in Corinth and stayed for three months (Acts 20:2, 3) before departing for Jerusalem with the collection that had been sent from many churches for the Christians there (Acts 20:3–21:17).

GENRE

The book of 2 Corinthians is a letter written by the apostle Paul, and it generally follows standard first-century epistolary conventions (see Introduction to the Epistles). It contains a standard letter opening (1:1,2), body (1:3–13:10), and conclusion (13:11–14). Like Paul’s first epistle to the Corinthians, his second epistle is an occasional letter written to address specific concerns. Given the number of issues he addresses and the changes in tone, the letter was likely written over a period of days or even weeks.

LITERARY FEATURES

Over the last two centuries, critical scholars have suggested that 2 Corinthians is a composite of several Pauline letters or letter fragments. These hypothesized portions include 2:14–7:14 (and within this section, 6:14–7:1) and chs. 10–13. There is no compelling reason, however, to doubt the unity and integrity of this letter. For example, scholars have long noted the difference in tone between chs. 1–9 and chs. 10–13 . This difference, however, poses no necessary difficulty for accepting the letter’s unity and integrity (see Special Issues below). What are said to be preexisting letters or fragments within 2 Corinthians are better seen as segments or sections of a single letter.

As a personal letter, 2 Corinthians includes significant biographical information regarding Paul, especially the discussion of his thorn in the flesh (12:2–10). The letter also includes a range of personal expression and idiom from very affectionate remarks to sarcasm.

CHARACTERISTICS AND PRIMARY THEMES

Second Corinthians is a personal letter, filled with expressions of deep emotion. As such, it affords us extraordinary insight into the gospel ministry as carried out by Paul. Two chief themes reveal the nature of Paul’s apostolic ministry. In chs. 1–7, it is a service of divine comfort and encouragement in the midst of suffering and troubles (1:3–7; 7:4, 7, 13), and in chs. 10–13, it is an experience of God’s strength manifested in human weakness (12:9, 10).

Supporting themes include the blameless nature of Paul’s conduct (1:12, 17, 18; 6:3–10; 7:2, 3); his frequent suffering for the sake of the church and for God’s glory (1:5–11; 4:8–12; 6:4–10; 11:23–12:9); his strong love for all his churches, especially the Corinthian church (2:4; 11:2, 7–11; 12:14, 15); his apostolic authority to build them up and defeat any opposition (2:9; 10:8; 13:8–10); and the frequent emphasis that Paul judges not according to worldly standards but according to the invisible spiritual realm known to the eyes of faith (1:12). Other distinctive emphases are the glory of the ministry of the new covenant (ch. 3) and the principles of Christian stewardship (chs. 8; 9).

CORINTHIANS

Second Corinthians is best understood as Paul’s defense of his own apostolic ministry. This is not the only time in his letters that he defends his ministry against opponents’ attacks (cf. Galatians), but this is the fullest defense that the apostle has left on record. It is not because Paul is unduly sensitive to criticism that he defends himself. It is because there are false apostles at work in Corinth who are peddling “another Jesus” and “a different gospel from the one you accepted” (11:4). He wants the Corinthians to know that his apostleship is authentic (12:12), precisely to confirm their confidence in the gospel (3:1–3; cf. 13:3).

One of the major differences between Paul and his opponents concerns their understanding of suffering. For his opponents, Paul’s outward weakness and suffering disqualified him from the apostleship. For Paul, it was precisely these matters that qualified him to be an apostle of Christ (12:9, 13:4). This fact occasions Paul’s reflections on the Christian life generally in chs. 4; 5 that “though our outer nature is wasting away, our inner nature is being renewed day by day” (4:16). Even our “affliction is preparing for us an eternal weight of glory beyond all comparison” as we gaze upon things unseen (4:17, cf. 4:1–6, 18). By undergoing suffering in a Christ-honoring way, the Christian shares in both the sufferings and the glory of Jesus Christ (cf. 4:10– 12). Paul points us to gospel realities that help us in suffering to persevere by faith. Believers in any and all circumstances stand confident in the righteousness of Christ, imputed to them and received by faith alone (5:11–21). The indwelling Holy Spirit (5:5), by whom each believer has been sealed (1:22), assures us of our ultimate hope—the hope of the resurrection body (5:1–10). For these reasons and more, “we walk by faith and not by sight” (5:7).

2 CORINTHIANS IN THE LARGER STORY OF THE BIBLE

God in every age of redemptive history calls His people to trust the promises of His Word and not to put their confidence in human flesh or strength. This latter point was a temptation that Abraham and his sons faced, as Hebrews reminds us (Heb. 11:13–16). God was frequently admonishing Israel and her leadership not to put their trust in kings and horses but in the Lord. Many Jews in Jesus’ day rejected Him and His ministry because He did not offer them a kingdom of worldly glory and splendor. In Paul’s day and in our own, the temptation remains to put our confidence in what we can see, not in what God has said in his Word. 2 Corinthians helps us to understand how and why the gospel, though despised by the world, has a genuine and lasting glory all its own (4:1–6). Consequently, we must believe in and walk by God’s promises, all of which find their fulfillment in Christ (1:20).

CHRIST IN 2 CORINTHIANS

Although the leading concern of 2 Corinthians is Paul’s apostolic ministry, Paul never loses his focus on Jesus Christ, through whom God is reconciling the world to Himself, and in light of whom Paul has been entrusted with what he calls the “ministry of reconciliation” (5:18). Paul offers a concise statement of the doctrine of imputation, declaring that Christ took upon Himself our sin, so that those in Christ might become righteous (5:21). Paul’s ministry finds its definition and meaning from this full exposition of the person and work of Christ (4:7–18; 13:4). Paul’s goal in ministry is to lead God’s people in paths of righteousness (chs. 6; 7) that he may present them “as a pure virgin to Christ” (11:2). Second Corinthians presents a fully Christ-centered view of ministry.

HISTORY OF INTERPRETATION

Second Corinthians 3:1–4:6 has figured importantly in the history of interpretation. In these verses, Paul contrasts his ministry with that of Moses, and he also contrasts the new covenant with the old covenant. These verses provide us one of the fullest statements in the New Testament about the nature and purpose of the old (Mosaic) covenant; the nature and purpose of the new covenant in Jesus Christ; and the relationship between the two.

SPECIAL ISSUES

Even though the authorship of 2 Corinthians is not disputed, many question the unity of the letter, most frequently proposing that chs. 10–13 should be considered a separate letter written on a different occasion and only later appended to chs. 1–9. The basic support for this argument is that Paul’s tone and attitude toward the church at Corinth seems so positive and encouraging in chs. 1–9, but so severe and threatening in chs. 10–13. Given this difference, many wonder how both sections could have been written on the same occasion to the same church.

Certainly there is a change in tone at 10:1. But this can be accounted for by the change of subject matter. Furthermore, it is not as if chs. 1–9 contain no hints that some problems remained between Paul and at least some members of the Corinthian church at the time the apostle wrote the letter. True enough, Paul is primarily concerned in the first part of the letter to share his joy and thanksgiving at the repentance of the Corinthians. Yet even in chs. 1–9 Paul alludes to a further need for their reconciliation with him (6:11–13). There is clearly tension in Paul’s tone in ch. 3. Nevertheless, chs. 1–7 are largely positive, and therein the apostle gives an extensive and confident description of his own ministry. Having done that, he then appeals to them to complete the collection for the Jerusalem Christians (chs. 8 ; 9). Finally, leaving the most distasteful task until last, he takes up the problem of the false apostles and their accusations against him (chs. 10–13). From the earliest years in the history of the church there has been no indication of division in this letter, either in the manuscript tradition or in the early historical writings of the church. It has always been read and understood as one letter. This remains the best explanation for the canonical form of the letter.

OUTLINE OF 2 CORINTHIANS

I. SALUTATION (1:1, 2)

II. AN EXPLANATION OF PAUL’S MINISTRY (1:3–7:16)

A. Thanksgiving for God’s Comfort (1:3–11)

B. Paul’s Change of Plans Explained (1:12–2:4)

C. Paul’s Forgiveness of a Penitent Sinner (2:5–11)

D. Paul’s Journey to Troas and Macedonia (2:12, 13)

E. Excellence of the Gospel Ministry (2:14–7:4)

1. A triumphal procession and a fragrant aroma (2:14–17)

2. A living letter of recommendation (3:1–3)

3. A new covenant of unfading glory (3:4–4:6)

4. A glorious ministry carried in earthen vessels (4:7–5:10)

5. A ministry of reconciliation (5:11–6:13)

6. A plea for separation from evil (6:14–7:4)

F. Paul’s Joy at the Coming of Titus (7:5–16)

III. THE COLLECTION FOR CHRISTIANS IN JERUSALEM (CHS. 8; 9)

A. The Example of Macedonia (8:1–7)

B. The Example of Jesus (8:8, 9)

C. A Reasonable and Fair Plea for Giving (8:10–9:15)

IV. DEFENSE AGAINST THE FALSE APOSTLES (10:1–13:10)

A. Paul’s True Spiritual Power (10:1–12)

B. Paul’s “Boasting” (10:13–12:21)

1. Definition of proper boasting (10:13–11:21)

2. Boasting of suffering and weakness (11:22–33)

3. Boasting of a vision of heaven (12:1–10)

4. Paul’s care for the Corinthians (12:11–21)

C. Warning: Paul Will Come with the Lord’s Power (13:1–10)

V. FINAL GREETING AND BENEDICTION (13:11–14)

GREETING

1  Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God that is at Corinth, with all the saints who are in the whole of Achaia: [2] Grace to you and peace from God our Father and the Lord Jesus Christ.

GOD OF ALL COMFORT

[3] Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, [4] who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. [5] For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too.[1] [6] If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. [7] Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort.

[8] For we do not want you to be unaware, brothers,[2] of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. [9] Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. 10 He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. [11] You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many.

PAUL’S CHANGE OF PLANS

[12] For our boast is this, the testimony of our conscience, that we behaved in the world with simplicity[1] and godly sincerity, not by earthly wisdom but by the grace of God, and supremely so toward you. [13] For we are not writing to you anything other than what you read and understand and I hope you will fully understand— [14] just as you did partially understand us—that on the day of our Lord Jesus you will boast of us as we will boast of you.

[15] Because I was sure of this, I wanted to come to you first, so that you might have a second experience of grace. 16 I wanted to visit you on my way to Macedonia, and to come back to you from Macedonia and have you send me on my way to Judea. [17] Was I vacillating when I wanted to do this? Do I make my plans according to the flesh, ready to say “Yes, yes” and “No, no” at the same time? [18] As surely as God is faithful, our word to you has not been Yes and No. [19] For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not Yes and No, but in him it is always Yes. [20] For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory. [21] And it is God who establishes us with you in Christ, and has anointed us, [22] and who has also put his seal on us and given us his Spirit in our hearts as a guarantee.[2]

[23] But I call God to witness against me—it was to spare you that I refrained from coming again to Corinth. 24 Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith.

2  For I made up my mind not to make another painful visit to you. 2 For if I cause you pain, who is there to make me glad but the one whom I have pained? [3] And I wrote as I did, so that when I came I might not suffer pain from those who should have made me rejoice, for I felt sure of all of you, that my joy would be the joy of you all. [4] For I wrote to you out of much affliction and anguish of heart and with many tears, not to cause you pain but to let you know the abundant love that I have for you.

FORGIVE THE SINNER

[5] Now if anyone has caused pain, he has caused it not to me, but in some measure—not to put it too severely—to all of you. [6] For such a one, this punishment by the majority is enough, [7] so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow. 8 So I beg you to reaffirm your love for him. 9 For this is why I wrote, that I might test you and know whether you are obedient in everything. [10] Anyone whom you forgive, I also forgive. Indeed, what I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, [11] so that we would not be outwitted by Satan; for we are not ignorant of his designs.

TRIUMPH IN CHRIST

[12] When I came to Troas to preach the gospel of Christ, even though a door was opened for me in the Lord, [13] my spirit was not at rest because I did not find my brother Titus there. So I took leave of them and went on to Macedonia.

[14] But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere. [15] For we are the aroma of Christ to God among those who are being saved and among those who are perishing, [16] to one a fragrance from death to death, to the other a fragrance from life to life. Who is sufficient for these things? [17] For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.

MINISTERS OF THE NEW COVENANT

3  Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you, or from you? [2] You yourselves are our letter of recommendation, written on our[1] hearts, to be known and read by all. [3] And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.[2]

[4] Such is the confidence that we have through Christ toward God. [5] Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, [6] who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.

[7] Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, [8] will not the ministry of the Spirit have even more glory? [9] For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. 10 Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. [11] For if what was being brought to an end came with glory, much more will what is permanent have glory.

[12] Since we have such a hope, we are very bold, [13] not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. [14] But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. [15] Yes, to this day whenever Moses is read a veil lies over their hearts. [16] But when one[1] turns to the Lord, the veil is removed. [17] Now the Lord[2] is the Spirit, and where the Spirit of the Lord is, there is freedom. [18] And we all, with unveiled face, beholding the glory of the Lord,[3] are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.

THE LIGHT OF THE GOSPEL

4  Therefore, having this ministry by the mercy of God,[1] we do not lose heart. [2] But we have renounced disgraceful, underhanded ways. We refuse to practice[2] cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God. [3] And even if our gospel is veiled, it is veiled to those who are perishing. [4] In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. [5] For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants[3] for Jesus’ sake. [6] For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

TREASURE IN JARS OF CLAY

[7] But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us. [8] We are afflicted in every way, but not crushed; perplexed, but not driven to despair; 9 persecuted, but not forsaken; struck down, but not destroyed; [10] always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. 11 For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. [12] So death is at work in us, but life in you.

[13] Since we have the same spirit of faith according to what has been written, “I believed, and so I spoke,” we also believe, and so we also speak, 14 knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. [15] For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God.

[16] So we do not lose heart. Though our outer self [1] is wasting away, our inner self is being renewed day by day. [17] For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, [18] as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

OUR HEAVENLY DWELLING

5  For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. [2] For in this tent we groan, longing to put on our heavenly dwelling, [3] if indeed by putting it on[2] we may not be found naked. [4] For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. [5] He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.

6 So we are always of good courage. We know that while we are at home in the body we are away from the Lord, [7] for we walk by faith, not by sight. [8] Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. [9] So whether we are at home or away, we make it our aim to please him. [10] For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.

THE MINISTRY OF RECONCILIATION

[11] Therefore, knowing the fear of the Lord, we persuade others. But what we are is known to God, and I hope it is known also to your conscience. [12] We are not commending ourselves to you again but giving you cause to boast about us, so that you may be able to answer those who boast about outward appearance and not about what is in the heart. [13] For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. [14] For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; 15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.

[16] From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. [17] Therefore, if anyone is in Christ, he is a new creation.[1] The old has passed away; behold, the new has come. [18] All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; [19] that is, in Christ God was reconciling[2] the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. [20] Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. [21] For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

6  Working together with him, then, we appeal to you not to receive the grace of God in vain. [2] For he says,

“In a favorable time I listened to you,

and in a day of salvation I have helped you.”

Behold, now is the favorable time; behold, now is the day of salvation. 3 We put no obstacle in anyone’s way, so that no fault may be found with our ministry, [4] but as servants of God we commend ourselves in every way: by great endurance, in afflictions, hardships, calamities, 5 beatings, imprisonments, riots, labors, sleepless nights, hunger; [6] by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; [7] by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; [8] through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; 9 as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything.

SALVATION

The question of being saved is the supreme question of the Bible. The subject matter of the sacred Scriptures is the subject of salvation. Jesus, at His conception in the womb of Mary, is announced as the Savior. Saviorhood and salvation go together. It is the role of the Savior to save.

Yet we ask, saved from what? The biblical meaning of salvation is broad and varied. In its simplest form the verb to save means “to be rescued from a dangerous or threatening situation.” When Israel escapes defeat at the hands of her enemies in battle, she is said to be saved. When people recover from a life-threatening illness, they experience salvation. When the harvest is rescued from blight or drought, the result is salvation.

Salvation means to be rescued from some calamity. However, the Bible also uses the term salvation in a specific sense to refer to our ultimate redemption from sin and reconciliation to God. In this sense, salvation is from the ultimate calamity—the judgment of God. The ultimate salvation is accomplished by Christ who “delivers us from the wrath to come” (1 Thessalonians 1:10).

The Bible clearly announces that there will be a day of judgment in which all human beings will be held accountable before the tribunal of God. For many this “day of the Lord” will be a day of darkness with no light in it. It will be the day when God will pour out His wrath against the wicked and impenitent. It will be the ultimate holocaust, the darkest hour, the worst calamity in human history. To be delivered from God’s wrath, which most assuredly will come upon the world, is ultimate salvation. This is the rescue operation Christ performs for His people as their Savior.

The Bible uses the term salvation not only in many senses, but in many tenses. The verb to save appears in virtually every possible tense of the Greek language. There is a sense in which we were saved (from the foundation of the world); we were being saved (by the work of God in history); we are saved (by being in a justified state); we are being saved (by being sanctified or made holy); and we will be saved (experience the consummation of our redemption in heaven). The Bible speaks of salvation in terms of the past, present, and future.

Sometimes we equate present salvation in terms of our justification, which is present. At other times, we see justification as one specific step in the whole order or plan of salvation.

Finally, it is important to note another central aspect of the biblical concept of salvation. Salvation is of the Lord. Salvation is not a human enterprise. Human beings cannot save themselves. Salvation is a divine work; it is accomplished and applied by God. Salvation is both of the Lord and from the Lord. It is the Lord who saves us from the wrath of the Lord.

[11] We have spoken freely to you,[1] Corinthians; our heart is wide open. 12 You are not restricted by us, but you are restricted in your own affections. 13 In return (I speak as to children) widen your hearts also.

THE TEMPLE OF THE LIVING GOD

[14] Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? [15] What accord has Christ with Belial?[2] Or what portion does a believer share with an unbeliever? [16] What agreement has the temple of God with idols? For we are the temple of the living God; as God said,

“I will make my dwelling among them and walk among them,

and I will be their God,

and they shall be my people.

[17] Therefore go out from their midst,

and be separate from them, says the Lord,

and touch no unclean thing;

then I will welcome you,

[18] and I will be a father to you,

and you shall be sons and daughters to me,

says the Lord Almighty.”

7  Since we have these promises, beloved, let us cleanse ourselves from every defilement of body[3] and spirit, bringing holiness to completion in the fear of God.

PAUL’S JOY

[2] Make room in your hearts[4] for us. We have wronged no one, we have corrupted no one, we have taken advantage of no one. [3] I do not say this to condemn you, for I said before that you are in our hearts, to die together and to live together. 4 I am acting with great boldness toward you; I have great pride in you; I am filled with comfort. In all our affliction, I am overflowing with joy.

[5] For even when we came into Macedonia, our bodies had no rest, but we were afflicted at every turn— fighting without and fear within. [6] But God, who comforts the downcast, comforted us by the coming of Titus, 7 and not only by his coming but also by the comfort with which he was comforted by you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. [8] For even if I made you grieve with my letter, I do not regret it—though I did regret it, for I see that that letter grieved you, though only for a while. 9 As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. For you felt a godly grief, so that you suffered no loss through us.

[10] For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. [11] For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter. [12] So although I wrote to you, it was not for the sake of the one who did the wrong, nor for the sake of the one who suffered the wrong, but in order that your earnestness for us might be revealed to you in the sight of God. [13] Therefore we are comforted.

And besides our own comfort, we rejoiced still more at the joy of Titus, because his spirit has been refreshed by you all. 14 For whatever boasts I made to him about you, I was not put to shame. But just as everything we said to you was true, so also our boasting before Titus has proved true. [15] And his affection for you is even greater, as he remembers the obedience of you all, how you received him with fear and trembling. 16 I rejoice, because I have complete confidence in you.

ENCOURAGEMENT TO GIVE GENEROUSLY

8  We want you to know, brothers,[1] about the grace of God that has been given among the churches of Macedonia, 2 for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. [3] For they gave according to their means, as I can testify, and beyond their means, of their own accord, 4 begging us earnestly for the favor[2] of taking part in the relief of the saints— [5] and this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us. 6 Accordingly, we urged Titus that as he had started, so he should complete among you this act of grace. [7] But as you excel in everything—in faith, in speech, in knowledge, in all earnestness, and in our love for you[1]— see that you excel in this act of grace also.

[8] I say this not as a command, but to prove by the earnestness of others that your love also is genuine. [9] For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. [10] And in this matter I give my judgment: this benefits you, who a year ago started not only to do this work but also to desire to do it. [11] So now finish doing it as well, so that your readiness in desiring it may be matched by your completing it out of what you have. [12] For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have. 13 For I do not mean that others should be eased and you burdened, but that as a matter of fairness [14] your abundance at the present time should supply their need, so that their abundance may supply your need, that there may be fairness. [15] As it is written, “Whoever gathered much had nothing left over, and whoever gathered little had no lack.”

COMMENDATION OF TITUS

16 But thanks be to God, who put into the heart of Titus the same earnest care I have for you. [17] For he not only accepted our appeal, but being himself very earnest he is going[2] to you of his own accord. [18] With him we are sending[3] the brother who is famous among all the churches for his preaching of the gospel. [19] And not only that, but he has been appointed by the churches to travel with us as we carry out this act of grace that is being ministered by us, for the glory of the Lord himself and to show our good will. [20] We take this course so that no one should blame us about this generous gift that is being administered by us, [21] for we aim at what is honorable not only in the Lord’s sight but also in the sight of man. [22] And with them we are sending our brother whom we have often tested and found earnest in many matters, but who is now more earnest than ever because of his great confidence in you. [23] As for Titus, he is my partner and fellow worker for your benefit. And as for our brothers, they are messengers[1] of the churches, the glory of Christ. 24 So give proof before the churches of your love and of our boasting about you to these men.

THE COLLECTION FOR CHRISTIANS IN JERUSALEM

9  Now it is superfluous for me to write to you about the ministry for the saints, [2] for I know your readiness, of which I boast about you to the people of Macedonia, saying that Achaia has been ready since last year. And your zeal has stirred up most of them. 3 But I am sending[2] the brothers so that our boasting about you may not prove empty in this matter, so that you may be ready, as I said you would be. [4] Otherwise, if some Macedonians come with me and find that you are not ready, we would be humiliated—to say nothing of you—for being so confident. [5] So I thought it necessary to urge the brothers to go on ahead to you and arrange in advance for the gift[3] you have promised, so that it may be ready as a willing gift, not as an exaction.[4]

THE CHEERFUL GIVER

[6] The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully[5] will also reap bountifully. [7] Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. 8 And God is able to make all grace abound to you, so that having all sufficiency[6] in all things at all times, you may abound in every good work. 9 As it is written,

“He has distributed freely, he has given to the poor;

his righteousness endures forever.”

[10] He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. [11] You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God. 12 For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God. 13 By their approval of this service, they [7] will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others, [14] while they long for you and pray for you, because of the surpassing grace of God upon you. [15] Thanks be to God for his inexpressible gift!

PAUL DEFENDS HIS MINISTRY

10  I, Paul, myself entreat you, by the meekness and gentleness of Christ—I who am humble when face to face with you, but bold toward you when I am away!— 2 I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some who suspect us of walking according to the flesh. [3] For though we walk in the flesh, we are not waging war according to the flesh. [4] For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. [5] We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, [6] being ready to punish every disobedience, when your obedience is complete.

7 Look at what is before your eyes. If anyone is confident that he is Christ’s, let him remind himself that just as he is Christ’s, so also are we. [8] For even if I boast a little too much of our authority, which the Lord gave for building you up and not for destroying you, I will not be ashamed. 9 I do not want to appear to be frightening you with my letters. [10] For they say, “His letters are weighty and strong, but his bodily presence is weak, and his speech of no account.” [11] Let such a person understand that what we say by letter when absent, we do when present. [12] Not that we dare to classify or compare ourselves with some of those who are commending themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.

[13] But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. 14 For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. 15 We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, [16] so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. [17] “Let the one who boasts, boast in the Lord.” [18] For it is not the one who commends himself who is approved, but the one whom the Lord commends.

PAUL AND THE FALSE APOSTLES

11  I wish you would bear with me in a little foolishness. Do bear with me! [2] For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ. [3] But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ. [4] For if someone comes and proclaims another Jesus than the one we proclaimed, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you put up with it readily enough. [5] Indeed, I consider that I am not in the least inferior to these super-apostles. [6] Even if I am unskilled in speaking, I am not so in knowledge; indeed, in every way we have made this plain to you in all things.

[7] Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge? 8 I robbed other churches by accepting support from them in order to serve you. [9] And when I was with you and was in need, I did not burden anyone, for the brothers who came from Macedonia supplied my need. So I refrained and will refrain from burdening you in any way. [10] As the truth of Christ is in me, this boasting of mine will not be silenced in the regions of Achaia. 11 And why? Because I do not love you? God knows I do!

12 And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. [13] For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. [14] And no wonder, for even Satan disguises himself as an angel of light. [15] So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds.

PAUL’S SUFFERINGS AS AN APOSTLE

16 I repeat, let no one think me foolish. But even if you do, accept me as a fool, so that I too may boast a little. 17 What I am saying with this boastful confidence, I say not as the Lord would[1] but as a fool. 18 Since many boast according to the flesh, I too will boast. 19 For you gladly bear with fools, being wise yourselves! [20] For you bear it if someone makes slaves of you, or devours you, or takes advantage of you, or puts on airs, or strikes you in the face. 21 To my shame, I must say, we were too weak for that!

But whatever anyone else dares to boast of—I am speaking as a fool—I also dare to boast of that. [22] Are they Hebrews? So am I. Are they Israelites? So am I. Are they offspring of Abraham? So am I. [23] Are they servants of Christ? I am a better one—I am talking like a madman—with far greater labors, far more imprisonments, with countless beatings, and often near death. [24] Five times I received at the hands of the Jews the forty lashes less one. [25] Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; [26] on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; 27 in toil and hardship, through many a sleepless night, in hunger and thirst, often without food,[1] in cold and exposure. [28] And, apart from other things, there is the daily pressure on me of my anxiety for all the churches. 29 Who is weak, and I am not weak? Who is made to fall, and I am not indignant?

30 If I must boast, I will boast of the things that show my weakness. 31 The God and Father of the Lord Jesus, he who is blessed forever, knows that I am not lying. [32] At Damascus, the governor under King Aretas was guarding the city of Damascus in order to seize me, [33] but I was let down in a basket through a window in the wall and escaped his hands.

PAUL’S VISIONS AND HIS THORN

12  I must go on boasting. Though there is nothing to be gained by it, I will go on to visions and revelations of the Lord. [2] I know a man in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know, God knows. [3] And I know that this man was caught up into paradise—whether in the body or out of the body I do not know, God knows— 4 and he heard things that cannot be told, which man may not utter. 5 On behalf of this man I will boast, but on my own behalf I will not boast, except of my weaknesses— [6] though if I should wish to boast, I would not be a fool, for I would be speaking the truth; but I refrain from it, so that no one may think more of me than he sees in me or hears from me. [7] So to keep me from becoming conceited because of the surpassing greatness of the revelations,[1] a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. [8] Three times I pleaded with the Lord about this, that it should leave me. [9] But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. [10] For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.

CONCERN FOR THE CORINTHIAN CHURCH

[11] I have been a fool! You forced me to it, for I ought to have been commended by you. For I was not at all inferior to these super-apostles, even though I am nothing. [12] The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works. 13 For in what were you less favored than the rest of the churches, except that I myself did not burden you? Forgive me this wrong!

[14] Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children. 15 I will most gladly spend and be spent for your souls. If I love you more, am I to be loved less? [16] But granting that I myself did not burden you, I was crafty, you say, and got the better of you by deceit. 17 Did I take advantage of you through any of those whom I sent to you? [18] I urged Titus to go, and sent the brother with him. Did Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?

[19] Have you been thinking all along that we have been defending ourselves to you? It is in the sight of God that we have been speaking in Christ, and all for your upbuilding, beloved. 20 For I fear that perhaps when I come I may find you not as I wish, and that you may find me not as you wish—that perhaps there may be quarreling, jealousy, anger, hostility, slander, gossip, conceit, and disorder. [21] I fear that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, sexual immorality, and sensuality that they have practiced.

FINAL WARNINGS

13  This is the third time I am coming to you. Every charge must be established by the evidence of two or three witnesses. 2 I warned those who sinned before and all the others, and I warn them now while absent, as I did when present on my second visit, that if I come again I will not spare them— [3] since you seek proof that Christ is speaking in me. He is not weak in dealing with you, but is powerful among you. [4] For he was crucified in weakness, but lives by the power of God. For we also are weak in him, but in dealing with you we will live with him by the power of God.

[5] Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test! 6 I hope you will find out that we have not failed the test. 7 But we pray to God that you may not do wrong—not that we may appear to have met the test, but that you may do what is right, though we may seem to have failed. 8 For we cannot do anything against the truth, but only for the truth. 9 For we are glad when we are weak and you are strong. Your restoration is what we pray for. 10 For this reason I write these things while I am away from you, that when I come I may not have to be severe in my use of the authority that the Lord has given me for building up and not for tearing down.

FINAL GREETINGS

11 Finally, brothers,[1] rejoice. Aim for restoration, comfort one another,[2] agree with one another, live in peace; and the God of love and peace will be with you. 12 Greet one another with a holy kiss. [13] All the saints greet you. [14] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.

STUDY NOTES FOR 2 CORINTHIANS 1

STUDY NOTE FOR 2 CORINTHIANS 1:1 apostle. Paul describes himself as “apostle,” but not his associate (also 1 Cor.1:1; Col. 1:1). A man who held the office of apostle was an eyewitness of the resurrection (Acts 1:22; 1 Cor. 15:8) who had been personally appointed by Christ (“of Jesus Christ,” see Matt. 10:1–7; Acts 1:24–26; Gal. 1:1) to govern the early church (1 Thess. 4:8; 2 Thess. 3:6, 14), and to teach or write with authority (1 Cor. 14:37; 1 Thess. 2:13; 4:15; 2 Pet. 3:15, 16) as one who had received special revelation from God (Eph. 2:20; 3:5). The term is used as a title of the twelve disciples and Paul in a distinctive sense. It is also used in a broader sense (Rom. 16:7), while in general or nontechnical use it means a “messenger” or “representative” (8:23; Phil. 2:25). When used in this way, it does not refer to a specific ordained office.

by the will of God. It is God’s sovereign choice that ultimately places people in church offices and ministries. The apostolic office was extraordinary and temporary, and it passed away once the last surviving eyewitness of the resurrection died and the NT was completed. The ordinary church offices continue to be necessary and are filled by elders (Acts 20:28) and others whose gifts equip them for ministries (1 Cor. 12:7, 11, 28). An individual’s calling to one of the ordinary church offices is confirmed by the people of God as the church discerns who has the gifts and qualifications for the work (Eph. 4:11). Two ordinary church offices, elder and deacon, receive special attention in Scripture (Acts 6:1–6; 1 Tim. 3:1–13; Titus 1:5–9), but other callings are mentioned as well, including evangelist, shepherd (pastor), and teacher. Those callings, enumerated in Ephesians 4:11, are sometimes considered ordinary church offices as well, but it is possible that they are just callings and not ordained offices. Ephesians 4:11 also mentions the office of prophet, but as that was an extraordinary office given to establish the foundation of the church, it likewise passed away once the apostles had laid the church’s foundation in their preaching and teaching (cf.Eph. 2:19–21).

saints. Lit. “holy ones.” Paul commonly uses the term to refer to all Christians (Rom. 15:25; Phil. 1:1).

in the whole of Achaia. Though the letter was intended primarily for the church at Corinth, Paul apparently realized that it would be read by neighboring churches in the region of Achaia, the southern part of modern Greece. On Corinth, see note on Acts 18:1. BACK TO 2 CORINTHIANS 1:1

STUDY NOTE FOR 2 CORINTHIANS 1:2 Grace. Grace is God’s undeserved favor—not just in initial forgiveness of sins, but in the ordinary events of everyday life as well.

peace. The outward blessing of social order and the inward blessing of a good relationship with God (Rom. 5:1; 1 Tim. 2:2).

God our Father and the Lord Jesus Christ. It is evidence of the deity of Christ that He with the Father should be mentioned equally as the origin of grace and peace for the Corinthian church. BACK TO 2 CORINTHIANS 1:2

STUDY NOTE FOR 2 CORINTHIANS 1:3 Father of our Lord Jesus Christ. The three persons of the Trinity are equally divine, yet they are one God, not three. As the names Father, Son, and Holy Spirit suggest, the three persons of the Godhead are distinguished bytheir distinctive personal properties and corresponding relationships to one another. The Father begets the Son and the Son is begotten of the Father from all eternity. Therefore, Paul speaks of the Father in these terms.

Father of mercies and God of all comfort. A key theme of chs. 1–9.All consolation and encouragement in the world has its origin in God Himself. BACK TO 2 CORINTHIANS 1:3

STUDY NOTE FOR 2 CORINTHIANS 1:4 all our affliction. It appears that Paul was criticized by some in Corinth because of his sufferings (see 11:21–30; 12:1–10; 1 Cor.4:6–13). Paul, however, viewed his experience of suffering and God’s comfort to him in affliction as both a confirmation of his apostolic calling and a source of encouragement to other believers.

that we may be able to comfort. God has a sovereign purpose both in our troubles and in the comfort that He gives us in them. If we have experienced God’s comfort in suffering, we may be able to support others whose sufferings are like ours. BACK TO 2 CORINTHIANS 1:4

STUDY NOTE FOR 2 CORINTHIANS 1:5 we share abundantly in Christ’s sufferings. Not that we can add anything to Christ’s suffering for us (Is. 53:11; John 19:30; Heb. 9:26–28), but God has called us to suffer for Christ and so to follow in His steps (Rom. 8:17; Col. 1:24; Heb. 12:2, 3; 1 Pet. 2:21). Because believers are united to Christ and are spiritually part of His body, both our sufferings for the gospel and the comfort God provides in Christ are a result of our participation in Him (Phil. 3:10, 11), as the risen Lord had implied when He accused Saul of persecuting Him by persecuting His church (Acts 9:5).Here Paul hints at apersistent feature of his teaching. The key experiences of Christ, especially His suffering, death, and resurrection, are the pattern by which Christians can understand their own suffering and final triumph. BACK TO 2 CORINTHIANS 1:5

STUDY NOTE FOR 2 CORINTHIANS 1:6 Paul sees God’s sovereign hand and redemptive purpose in everything that happens to him, whether distress or comfort. BACK TO 2 CORINTHIANS 1:6

STUDY NOTE FOR 2 CORINTHIANS 1:7 you share in our sufferings. Behind this verse lies Paul’s teaching that all believers, as members of one body of Christ, are joined together so that every dimension of life in Christ is shared among them (1 Cor. 12:26). The more fully this reality influences the attitudes and actions of believers toward each other, the more fully they experience satisfying fellowship through Christ with one another. BACK TO 2 CORINTHIANS 1:7

STUDY NOTE FOR 2 CORINTHIANS 1:8 the affliction we experienced in Asia. Apparently, he refers to some hardship, persecution, illness, or injurythat he suffered since he last saw his readers. These hardships would have occurred either in Ephesus or between Ephesus and Macedonia, although they are not mentioned in the summary statement of Acts 20:1.

our. In this letter, Paul normally uses the editorial plural “we” or “our” to refer to himself alone. BACK TO 2 CORINTHIANS 1:8

STUDY NOTE FOR 2 CORINTHIANS 1:9 we had received the sentence of death. Paul was convinced that God had decided it was time for him to die.

rely not on ourselves. God’s purpose in our afflictions often is to drive us to this conclusion.

who raises the dead. The resurrection of the dead is a revelation of God’s unsurpassable power (Eph. 1:20). It is God’s resurrection power (and not Paul’s own “strength”) that resulted in his past deliverance and will result in his final deliverance from death itself (v.10). BACK TO 2 CORINTHIANS 1:9

STUDY NOTE FOR 2 CORINTHIANS 1:11 help us by prayer. Prayer has real results. God has ordained His relationship to the world in such a way that He will respond to our prayers. Even Paul needed and sought the prayers of others, and he anticipated that God would act on his behalf in answer to the saints’ prayers (Rom. 15:30–32; Eph. 6:19, 20; Phil. 1:19, 20).

many will give thanks. These thanks go to God because He delivered Paul from death (v. 10). One of God’s purposes in answering prayer is that we will praise Him for it. BACK TO 2 CORINTHIANS 1:11

STUDY NOTE FOR 2 CORINTHIANS 1:12 boast. Paul boasts not in his own ability, but in having a clear conscience and morally upright conduct. Paul’s simplicity and godly sincerity are not the result of following the conventional wisdom of the world, but depend on “the grace of God.” When Paul boasts, he takes no credit for himself. It is the triumph of God’s grace in him. Later in this epistle, Paul will match the self-centered boasts of the “super-apostles” with his own “boasts” about his sufferings and his weaknesses (11:30; 12:9, 10).

earthly wisdom. In this verse, Paul introduces his denial of the charge that he had worldly motives for changing his plans to visit Corinth. Distinguishing divine wisdom (expressed in the cross of Christ) from “earthly” wisdom was a problem for some Corinthian believers. Worldly wisdom led to divisions in the Corinthian church (1 Cor. 1:10–4:7), and by the standards of such wisdom, Paul was not acceptable as an apostle (10:2–6). BACK TO 2 CORINTHIANS 1:12

STUDY NOTE FOR 2 CORINTHIANS 1:13 Paul reminds the Corinthians that his writings, like his ministry, are not dishonest or tricky, full of hidden meanings and concealed aims, as perhaps some of his opponents at Corinth had claimed. Paul’s writings were clear enough. In the same way, all Scripture is written not mainly for scholars but for all believers. It is understandable to those who will read it with a willingness to obey it, all the while seeking God’s help in understanding it (Deut. 6:6, 7; Ps. 19:7; 119:130; Matt. 12:3, 5; 19:14; 21:42; Col. 4:16). BACK TO 2 CORINTHIANS 1:13

STUDY NOTE FOR 2 CORINTHIANS 1:14 the day of our Lord Jesus. The day of Christ’s return.

you will boast of us. They should be proud of what God has done for them in Paul. BACK TO 2 CORINTHIANS 1:14

STUDY NOTE FOR 2 CORINTHIANS 1:15 a second experience of grace. Another translation is, “have double grace.” Paul knows that his visits impart God’s grace to churches (cf. Rom. 1:13). His original plan to visit Corinth both on his way to Macedonia in the north and on his return (v. 16) en route to Judea (chs. 8, 9) would have enabled him to minister God’s grace to the Corinthians twice over. BACK TO 2 CORINTHIANS 1:15

STUDY NOTE FOR 2 CORINTHIANS 1:17 Was I vacillating. In order to give the Corinthians time to repent in response to a sorrowful letter (not extant) that he had sent with Titus, Paul had revised the earlier plan to visit Corinth before traveling to Macedonia. Consequently, some were charging Paul with changing his plans on a whim rather than following through on his commitments. He needed to explain the pastoral motive—his Christlike commitment to their spiritual welfare—that necessitated the revision of travel plans.

according to the flesh. Such plans would be unreliable, vacillating, and unpredictable. Opponents were discrediting the apostle by charging that his change in plans showed weakness of character and lack of integrity. They did not have all the facts, however, and were using these circumstances to attack someone they had already condemned. BACK TO 2 CORINTHIANS 1:17

STUDY NOTE FOR 2 CORINTHIANS 1:18 as God is faithful. Paul calls on God’s faithfulness as the pattern and guarantee for his own faithfulness.

word. Paul reminds them that his gospel message was absolutely reliable and led to their salvation. BACK TO 2 CORINTHIANS 1:18

STUDY NOTE FOR 2 CORINTHIANS 1:19 The absolute truthfulness and reliability of God’s words in Christ are the standard that Paul follows in his own speech. This is consistent with Paul’s general pattern of deriving moral absolutes from the character of God. BACK TO 2 CORINTHIANS 1:19

STUDY NOTE FOR 2 CORINTHIANS 1:20 find their Yes in him. Christ fulfills all of God’s promises to His people in the OT, and all our confidence in God’s promises must come from our trust in Jesus Christ as a person whom we know and upon whom we can rely. These OT promises have begun to be fulfilled in Christ’s first coming, and they will be consummated at His last coming.

we utter our Amen. “Amen” is derived from a Hb. word expressing agreement with and confidence in what has just been spoken: “so be it” or “it is true” (1 Cor.14:16; Rev.3:14; 22:20). BACK TO 2 CORINTHIANS 1:20

STUDY NOTE FOR 2 CORINTHIANS 1:21, 22 God ...Christ ...Spirit. This Trinitarian passage points to the roles of all three divine persons in salvation.

1:21 God ...establishes us. Paul now turns to the ministry of the Holy Spirit to explain how God ensures the perseverance of His people (cf. v. 22). The ability to persevere, that is, to continue in the Christian life, is not from ourselves; it is a gift from God. God gives this ability to all who are born again (Phil. 1:6; 1 Pet. 1:5). Those who are guarded by God in this way continue to trust in Christ throughout their lives (13:5; Col. 1:23; Heb. 3:14), because God protects them through the faith He gives them (v.24).None of them can fall away. If one has been justified, one will most certainly be glorified (Rom. 8:28–30).

anointed. To “anoint” literally is to pour oil on the head, often as a sign of divine calling and empowerment (1 Sam. 2:10; 16:13 and notes). The verb “anoint” and the noun “Christ” are derived from the same Gk. root. Every believer is anointed with the Holy Spirit, just as Jesus was anointed with the Holy Spirit (1 John 2:20, 27). BACK TO 2 CORINTHIANS 1:21

1:22 put his seal on us. An official seal indicated authority or ownership and guaranteed protection (Esth. 8:8;Dan.6:17;Matt.27:66;Rev.7:3).God seals us, not with a physical seal of wax, but with the Holy Spirit in our hearts (Eph. 1:13; 4:30). This inward work takes place in a person only once, when he receives and rests on Christ alone for his salvation.

guarantee. The Gk. word means a deposit or down payment that is part of the total and that guarantees the whole payment will be made. The Holy Spirit is the guarantee and part of the complete salvation yet to be realized (5:5; Rom. 8:23; Eph. 1:14). Christians already have heavenly life within them, before they reach heaven (1 Cor. 3:16; Col. 1:27). This term is Paul’s third way in vv. 21, 22 of describing the ministry of the Spirit to all those who are “in Christ.” BACK TO 2 CORINTHIANS 1:22

STUDY NOTE FOR 2 CORINTHIANS 1:23 God to witness against me. Paul uses a solemn oath to persuade the Corinthians of his truthfulness. He says in effect, “If I am not telling the truth, I ask God to take my life” (Gen. 31:50; 1 Sam. 20:12; Jer. 42:5; Rom. 1:9; 9:1; Phil. 1:8; 1 Thess. 2:5).

to spare you. Paul would come with the Lord’s authority and power on his next visit (10:3, 4; 13:2–4, 10), and he wanted to give them a chance to repent.This was the reason he changed his plans and did not come back to Corinth before going to Macedonia. It was not worldly vacillation or cowardice, as some were saying(vv.15–17). BACK TO 2 CORINTHIANS 1:23

STUDY NOTES FOR 2 CORINTHIANS 2

STUDY NOTE FOR 2 CORINTHIANS 2:1 painful. See Introduction: Date and Occasion. BACK TO 2 CORINTHIANS 2:1

STUDY NOTE FOR 2 CORINTHIANS 2:3 I wrote as I did. After the painful visit (v. 1), Paul wrote a letter of rebuke (not extant) to the Corinthian church, sending it by the hand of Titus (2:13; 7:6, 7, 13, 14). BACK TO 2 CORINTHIANS 2:3

STUDY NOTE FOR 2 CORINTHIANS 2:4 not to cause you pain. Paul’s purpose in writing the unpleasant letter was not simply to make the Corinthians sorrowful (7:8, 9). He was seeking their best interests, even when that meant bringing pain both to them and to him. BACK TO 2 CORINTHIANS 2:4

STUDY NOTE FOR 2 CORINTHIANS 2:5 if anyone has caused pain. This could be a reference to the man living with his father’s wife (1 Cor. 5:1–8), but that is doubtful because the offense seems to be something directed against Paul himself (vv.5, 10). BACK TO 2 CORINTHIANS 2:5

STUDY NOTE FOR 2 CORINTHIANS 2:6 punishment by the majority. Apparently, after Paul had left Corinth, or at least after Titus had come with the unpleasant letter, the Corinthians had exercised church discipline against the offender (cf.Matt. 18:15–20). BACK TO 2 CORINTHIANS 2:6

STUDY NOTE FOR 2 CORINTHIANS 2:7 The purpose of church discipline is to restore, not to destroy or take revenge (10:8; cf. 1 Cor. 5:5; Matt. 18:15). BACK TO 2 CORINTHIANS 2:7

STUDY NOTE FOR 2 CORINTHIANS 2:10 Paul will accept the judgment of the Corinthian congregation on this matter.

in the presence of Christ. A common theme in this epistle (2:17; 3:18; 4:2, 6; 7:12; 8:21; 12:19). All our actions are carried out not in secrecy but in the presence of Christ, the Lord of the church. If both Paul and Christ have forgiven the offender, the Corinthians should as well (cf. Matt. 16:19; John 20:23). BACK TO 2 CORINTHIANS 2:10

STUDY NOTE FOR 2 CORINTHIANS 2:11 not be outwitted by Satan. Satan will win a victory either if we neglect church discipline entirely, or if we attend to it but remain harsh and unforgiving when there has been a change of heart (see Luke 22:31, 32). BACK TO 2 CORINTHIANS 2:11

STUDY NOTE FOR 2 CORINTHIANS 2:12 Troas. A city in far northwest Asia Minor (modern-day Turkey), across the Aegean Sea from Greece. Having traveled north overland from Ephesus, Paul sailed from Troas to Macedonia. It was in Troas that Paul had seen a vision of a man from Macedonia imploring him to come and help (Acts 16:8).

a door was opened for me. God provided opportunities for preaching the gospel (1 Cor.16:9). BACK TO 2 CORINTHIANS 2:12

STUDY NOTE FOR 2 CORINTHIANS 2:13 myspirit was not at rest. Paul had hoped that Titus would meet himat Troasand report that the letter of rebuke had been well received by the believers at Corinth. When Titus failed to appear, Paul was deeply troubled.

I took leave of them. A great opportunity for effective ministry did not make Paul turn aside from his prior commitment to care for the Corinthian church and straighten out its problems. Paul continued to feel a deep concern for all his churches (11:28, 29).

to Macedonia. Paul went first to Philippi, then perhaps to Thessalonica or Berea before Titus came. Acts 16:8–18:1 describes the previous journey of Paul along this route. At this point, the narrative of his relationship with the Corinthian church is interrupted until 7:5, and Paul inserts an extensive digression on the nature of the new covenant ministry in which he is engaged. BACK TO 2 CORINTHIANS 2:13

STUDY NOTE FOR 2 CORINTHIANS 2:14 always leads us in triumphal procession. Paul’s narrative suddenly shifts from the visible reality of his anxiety for the Corinthians and his disappointment at not finding Titus in Troas, to the spiritual realm. Paul sees himself as part of God’s triumphal procession into the heavenly city, much like a victory parade that an ancient general would lead upon returning to his own city with vanquished captives following behind the chariots. But here, Paul—God’s former enemy—is a joyful captive and one who participates in and spreads the good news of the blessings of the King’s victory. Despite setbacks like Paul’s at Troas, the eyes of faith can see the unrelenting progress of the kingdom of God. BACK TO 2 CORINTHIANS 2:14

STUDY NOTE FOR 2 CORINTHIANS 2:15 we are the aroma of Christ to God. That we are a sweet aroma to God means that He delights in us and in our lives. This is the more real and final fulfillment of the OT sacrifices that were a sweet aroma to God (Lev. 1:17; cf. Phil. 4:18; Eph. 5:2). BACK TO 2 CORINTHIANS 2:15

STUDY NOTE FOR 2 CORINTHIANS 2:16 Figuratively speaking, there is apleasant fragrance, spiritually perceived, about true Christians. On the other hand, this fragrance is a “fragrance from death to death” to unbelievers, for it warns them that they are unprepared for the day of judgment (Phil. 1:28).

sufficient for these things. Carrying a message of eternal life or death is a sobering responsibility. No one is worthy of this solemn task, but God qualifies us for it nonetheless (3:6). BACK TO 2 CORINTHIANS 2:16

STUDY NOTE FOR 2 CORINTHIANS 2:17 not, like so many. Paul may refer specifically to the “super-apostles” who propounded a “different gospel” of power and prosperity at Corinth (11:4, 5, 13–15), but the description fits the Judaizers in Galatia and elsewhere (Gal. 1:6–10) and others whose message or conduct showed them to be “enemies of the cross of Christ” (Phil. 3:18, 19). It is tragic that then and now, many preach the gospel or teach Christianity as no more than a means of earning a living (1 Tim. 6:3–5). Paul’s goal was not personal benefit or financial reward, but the glory of God.

in the sight of God. All Paul’s ministrywas carried out in the sight of God, providing him with a strong motive for keepinghis conscience clear (1:12;Acts 23:1; 1 Tim. 1:5;2 Tim. 1:3).See notes on 1:23 and 2:10. BACK TO 2 CORINTHIANS 2:17

STUDY NOTES FOR 2 CORINTHIANS 3

STUDY NOTE FOR 2 CORINTHIANS 3:1 Both questions in this verse expect the answer “no.” Paul does not reject letters of commendation generally (Acts 15:25, 26; 18:27; 1 Cor. 16:10, 11), but apparently Paul’s opponents had brought some misleading letters of commendation to the church at Corinth, letters of which the bearers were not worthy.

letters of recommendation. As church leaders or members traveled from city to city, congregations wrote letters confirming their maturity and ministry to the congregations who would receive them (Acts 18:27; cf. Rom. 16:1, 2; 3 John 5–8, 12). The “letter” confirming Paul’s ministry at Corinth, however, was far better, because it consisted of the lives of the Corinthian believers (v.2). BACK TO 2 CORINTHIANS 3:1

STUDY NOTE FOR 2 CORINTHIANS 3:2 written on our hearts. The Corinthians have a fixed place in his affections. Some manuscripts read “in your hearts.” On this reading, Paul is telling the Corinthians that as a church they are an effective letter of recommendation for him (2:17; 1 Cor.9:2). BACK TO 2 CORINTHIANS 3:2

STUDY NOTE FOR 2 CORINTHIANS 3:3 letter from Christ delivered by us. The Corinthian church was a work of God’s grace, but in this work Paul and his co-workers had been God’s instruments (1 Cor.3:5–9).

tablets of stone. The Ten Commandments.

tablets of human hearts. Paul’s point is twofold. First, the “letter,” which the Corinthians are, is superior to the pen-and-ink letters of his opponents as well as the stone tablets of the law. Second, Paul presents the fruits of his apostleship as the fulfillment of OT prophecy. As predicted in Jer. 31:33 and Ezek. 11:19; 36:26, God promised to write His law on the hearts of His people in the new covenant, giving them a new desire and ability to obey Him. The law that is written in the heart is God’s moral law, His absolute moral standard. Paul indicates that this moral law is fulfilled in our love for God and neighbor as summarized in the Decalogue, or the Ten Commandments (Rom. 13:8–10). BACK TO 2 CORINTHIANS 3:3

STUDY NOTE FOR 2 CORINTHIANS 3:4–6:13 After explaining his change of plans about visiting the Corinthians, Paul describes what true ministry is. It means being ministers of a glorious new covenant (3:4–4:6), trusting God in the midst of troubles (4:7–5:10), and speaking the message of reconciliation (5:11–6:13). Paul insists throughout the rest of the letter that faithfulness to these tasks—not eloquence, deep philosophical thoughts, or worldly standards of personal excellence—is the basis of avalid ministry.

3:4 Such is the confidence. Paul is confident before God that his ministry is authentic and that the Corinthians are “letters of recommendation” testifying to it. Paul’s confidence is not in himself, but “through Christ.” BACK TO 2 CORINTHIANS 3:4

STUDY NOTE FOR 2 CORINTHIANS 3:5 sufficient. Paul answers the question of 2:16 (“Who is sufficient for these things?”). Earlier he had disavowed any dependence on mere human ability (1 Cor. 2:1–5; cf. 2 Cor. 1:8–10). Unfortunately, Paul’s opponents valued worldly ability more than the sufficiency that comes from God alone.

our sufficiency is from God. A major theme of 2 Corinthians. All ability and power in ministry comes from God, not from ourselves. God deposits His treasure in human “jars of clay” (4:7), displaying His power in our weakness (12:1–10). BACK TO 2 CORINTHIANS 3:5

STUDY NOTE FOR 2 CORINTHIANS 3:6 new covenant. The new legal relationship that God established with His people through Jesus Christ, His life, death, resurrection, and ascension. The new covenant stands here in contrast to the old covenant.

the letter. The written laws of the Mosaic administration by themselves, which demand perfect obedience but give no power to obey (see Gal. 3:21; Rom. 8:3).

the Spirit gives life. This is new life in Christ. The Holy Spirit writes God’s law on our hearts (Jer. 31:31–34; Heb. 8:8–12; 9:13, 14), giving love for God’s moral standards and power to obey them (Rom.8:4; 1 Cor. 7:19). In saying that life is “not of the letter,” Paul does not imply that there was no spiritual life whatever under the old covenant. He means that the written law, which was characteristic of the old covenant, did not and could not by itself produce life in the believing community. The Holy Spirit, whose powerful, life-giving ministry is characteristic of the new covenant, does bring and alone can bring new life. Though He was active in the lives of God’s people under the old covenant, new covenant believers experience His ministry in far greater measure (Ps. 51:10–12; Joel 2:28, 29; Luke 11:13; Rom. 5:1–5). BACK TO 2 CORINTHIANS 3:6

STUDY NOTE FOR 2 CORINTHIANS 3:7 the ministry of death. The written words of the OT law by themselves condemned sinners, without giving them life. Elsewhere, Paul affirms that the law itself is good, but sin uses the law as a weapon to inflict death by stirring up sinful hearts to transgress the law’s good commands (Rom. 7:10–14).

could not gaze at Moses’ face. The old covenant was not without glory, even though it was written on stone (Ex. 34:29–35). Even so, that glory was transitory (“being brought to an end”). BACK TO 2 CORINTHIANS 3:7

STUDY NOTE FOR 2 CORINTHIANS 3:8 even more glory. The new covenant is more powerful, beautiful, and inward. Its glory is therefore greater and enduring. BACK TO 2 CORINTHIANS 3:8

STUDY NOTE FOR 2 CORINTHIANS 3:9 ministry of righteousness. Paul likely has in mind here the “righteousness” of our justification, since he contrasts it to the “condemnation” that the law of Moses pronounced on those who violated it.Righteousness is imputed to us in justification, the gracious legal declaration that begins the Christian life and that is based only on the perfect righteousness of Christ and not in any sense on anything that we do. Justification provides us with the judicial righteousness we need to stand before God unafraid (Rom. 3:21–26; 2 Cor.5:21).Having been justified, over the course of our lives we also grow in personal holiness, which remains imperfect until we are glorified and can never serve as the basis for our acceptance by the perfectly holy and righteous Creator. We can be accepted only in Christ, on account of what He has done, not what we have done (Rom. 7:14–25). This growth in personal holiness is called “sanctification,” the progressive growth of a believer in righteous thoughts, words, and deeds (Rom. 6). BACK TO 2 CORINTHIANS 3:9

STUDY NOTE FOR 2 CORINTHIANS 3:11 what was being brought to an end. God intended the old covenant to be replaced by a new and better covenant, as Israel’s Scriptures themselves foretold (Jer.31:31–34; Heb. 8:13). BACK TO 2 CORINTHIANS 3:11

STUDY NOTE FOR 2 CORINTHIANS 3:12 such a hope. The splendor of the new covenant, which will not fade or pass away, provides the apostle’s hope and fuels his boldness.

very bold. Paul is not at all ashamed to stand before the world and proclaim the excellent gospel. The reference to “boldness” links the discussion of vv. 7–11 with Paul’s defense of his apostleship (10:1, 2). He is bold, not vacillating as his opponents accused him (1:17–2:4); and his boldness, taking the form of the fearless speech so evident in this epistle, is a great contrast to the deceitful selfishness of his opponents (2:17). BACK TO 2 CORINTHIANS 3:12

STUDY NOTE FOR 2 CORINTHIANS 3:13 Some think that Moses’s veil was to protect the Israelites from being harmed or frightened by the brightness. More likely, the veil was to keep them from seeing that the glory was fading away because of the temporary and inadequate character of the old covenant, since the narrative in Exodus shows that Moses did not put on the veil until after he had delivered to the Israelites the words God had given him on the mountain (Ex. 34:29–35). By contrast, Paul needs no veil, for the glory of the new covenant ministry does not fade away. BACK TO 2 CORINTHIANS 3:13

STUDY NOTE FOR 2 CORINTHIANS 3:14 that same veil remains. Even today, Paul says, many Jewish people cannot see that the Mosaic covenant was temporary, and that its glory has faded.

they read the old covenant. Here Paul directly identifies the text of the Scriptures with the covenantal bond between the Lord and Israel, showing that God’s words are foundational to that divine-human relationship (and laying the basis for our Bibles’ division into the OT and the NT). BACK TO 2 CORINTHIANS 3:14

STUDY NOTE FOR 2 CORINTHIANS 3:15 a veil lies over their hearts. The metaphor shifts somewhat, as it often does in Paul’s writings. The veil is now not on Moses’s face but on his hearers’ hearts. The effect is the same—they cannot see that the old covenant fades. BACK TO 2 CORINTHIANS 3:15

STUDY NOTE FOR 2 CORINTHIANS 3:16 the veil is removed. Paul points to conversion as the moment at which this veil (v. 15) is lifted from the heart. BACK TO 2 CORINTHIANS 3:16

STUDY NOTE FOR 2 CORINTHIANS 3:17 the Lord is the Spirit. Paul stresses the close relationship between Christ and the Holy Spirit. By virtue of His resurrection and ascension, Christ and the life-giving Spirit are closely identified in function (1 Cor. 15:45). The ministry of the risen Christ, through the Spirit, under the new covenant, accounts for the surpassing glory of which Paul has been speaking.

there is freedom. The bondage was to death, sin, and hopeless effort to obey the law by our own power. Christ, by his Spirit, brings “freedom” from this bondage (see Gal. 5:1, 13). BACK TO 2 CORINTHIANS 3:17

STUDY NOTE FOR 2 CORINTHIANS 3:18 we all. All Christians. A characteristic experience of new covenant believers is described here.

beholding. Unlike Moses (v. 13), who alone climbed Mount Sinai to behold God’s glory as he received God’s law, we all stand “with unveiled face.” Likewise, Christians stand unashamedly before the world, reflecting in their own lives the glory of Christ beheld in the Word of God. And far from a fading glory, their glory is ever-increasing, as they are changed more and more into the likeness of Christ through the lifelong process of sanctification effected by the Spirit of God.

into the same image. A reference to continual growth throughout life into increasing Christlike-ness. This growth is moral and spiritual transformation “from one degree of glory to another.” Believers are being progressively restored to greater and greater possession of the image of God, which was corrupted at the fall of Adam (see Eph. 4:24; Col. 3:10). BACK TO 2 CORINTHIANS 3:18

STUDY NOTES FOR 2 CORINTHIANS 4

STUDY NOTE FOR 2 CORINTHIANS 4:1 Paul does not give up hope, despite both affliction and criticism, because the new covenant ministry in the power of the Holy Spirit is so excellent and powerful. BACK TO 2 CORINTHIANS 4:1

STUDY NOTE FOR 2 CORINTHIANS 4:2 cunning ... tamper with. This means “adulterate, falsify.” Paul says he will never water down the Word of God or distort it to please his hearers (2:17). He implies that his opponents practice such deception and distortion. BACK TO 2 CORINTHIANS 4:2

STUDY NOTE FOR 2 CORINTHIANS 4:3 The veil imagery continues from 3:14–16, now to stress that what obscures people’s perception of Paul’s message is not deception on his part but Satan’s blinding influence on the minds of those who are presently perishing (not believing in Christ). BACK TO 2 CORINTHIANS 4:3

STUDY NOTE FOR 2 CORINTHIANS 4:4 the god of this world. Satan (cf. 1 John 5:19) strongly influences this fallen, evil world that continues until the time Christ returns and brings in fully the age to come (cf. Gal. 1:4). Satan is a deceiver who opposes the truth (John 8:44; Rev. 12:9).

has blinded. The result is that unbelievers cannot appreciate or fully understand the claims of the gospel unless God through the gospel inwardly enlightens them by the Holy Spirit (4:6; John 3:3; 9:39–41; Eph. 2:2, 3; 4:17–19).

Christ, who is the image of God. Though created in God’s image, Adam fell into sin. Christ is the image of God both as the eternal Son who reveals the Father (Col. 1:15–17) and as the sinless head of a new human race (1 Cor.15:49; Col. 3:10; Rom. 8:29). BACK TO 2 CORINTHIANS 4:4

STUDY NOTE FOR 2 CORINTHIANS 4:5 what we proclaim is not ourselves. The crucial issue is not whether people accept or reject Paul, but how they respond to Christ. Paul’s opponents apparently focused on themselves, and veiled Christ’s glory with their own pride. BACK TO 2 CORINTHIANS 4:5

STUDY NOTE FOR 2 CORINTHIANS 4:6 For. One reason for not preaching ourselves is that only God gives new spiritual life.

Let light shine. God’s sovereign initiative is necessary to enable us to embrace the gospel message. Just as God’s original creative word made light where there was no light (Gen. 1:2, 3), so now God’s creative word gives spiritual life and understanding of the gospel where previously there was none.

glory of God. In the OT, the glory of God was the bright light that surrounded the presence of God. It led the people of Egypt as a pillar of cloud by day and a pillar of fire by night (Ex. 13:21, 22). Later, it filled the tabernacle under Moses (Ex. 33:8–13; 40:34–38), and then Solomon’s temple (1 Kin. 8:10, 11). But it eventually departed from the temple in the time of Ezekiel because of the sins of the people (Ezek. 10:4, 18, 19; 11:23).It returned only in Jesus, who became flesh and dwelt among us. John says, “We have seen his glory, glory as of the only Son from the Father” (John 1:14).In contrast to the face of Moses, from which God’s glory faded (3:13), God’s glory forever shines brightly “in the face of Jesus Christ.” BACK TO 2 CORINTHIANS 4:6

STUDY NOTE FOR 2 CORINTHIANS 4:7 this treasure. The gospel ministry and the accompanying new covenant power of the Holy Spirit.

jars of clay. Our weak human natures, including but not limited to our physical bodies. They are a great contrast to the glory of the gospel, and Paul reminds us that God’s way is to work through those who are weak or unimpressive in the world’s eyes.

power belongs to God. A characteristic theme in the epistle (especially 12:1–10). Paul’s concern is always to give gloryto God, not himself. BACK TO 2 CORINTHIANS 4:7

STUDY NOTE FOR 2 CORINTHIANS 4:8 The great evangelist and theologian also faced great discouragements. BACK TO 2 CORINTHIANS 4:8

STUDY NOTE FOR 2 CORINTHIANS 4:10 Paul uses the key experiences of Christ (death and resurrection) as a pattern for understanding his own experiences as an apostle. Paul’s suffering and apparent defeats are evidence to all that he shares in the death of Christ (cf. 1:5). Thus, Paul can see his own sufferings as an imitation of Christ’s (1:5 and note).

that the life. In Paul’s weakness and sharing in Jesus’ death through suffering, Jesus’ resurrection power is continually made known (cf. Gal. 2:20; Phil. 3:10, 11). BACK TO 2 CORINTHIANS 4:10

STUDY NOTE FOR 2 CORINTHIANS 4:12 Though Paul suffers much hardship (as Jesus did), the resultofhis ministryisspiritual lifeand resurrection power in others. This is a paradox that the world will not understand. The recipients of aministry may seem to fare much better in this world than the person who brings them the ministry, because the one who brings it may be suffering for the sake of the gospel (8:9). See 1 Cor. 4:8–13, where Paul expresses the same point with heavy irony, to humble the Corinthians’ pride. BACK TO 2 CORINTHIANS 4:12

STUDY NOTE FOR 2 CORINTHIANS 4:13 Faith expresses itself in words that affirm confidence in what God has promised, even amid severe affliction as endured by the psalmist, whom Paul quotes here (Ps. 116:10) from the Septuagint. BACK TO 2 CORINTHIANS 4:13

STUDY NOTE FOR 2 CORINTHIANS 4:15 to the glory of God. God’s ultimate goal in answering prayer and bringing us the blessings of salvation is for thanksgiving and glory to be offered to Him (Is. 43:7; Eph. 1:12; Rev. 4:11). BACK TO 2 CORINTHIANS 4:15

STUDY NOTE FOR 2 CORINTHIANS 4:16 we do not lose heart. This verse repeats the phrase from v. 1. God brings glory to Himself even through the weaknesses and discouragements of Paul’s ministry.

our outer self is wasting away. The contrast between outward and inward is not simply between the body and the soul, but between our whole person insofar as it still shares in the decay endemic to this present evil age and our whole person insofar as it is renewed by the resurrection power of the Holy Spirit. Yet Paul’s focus is on the body’s vulnerability to affliction in contrast to our spiritual participation in the Spirit’s vitality. BACK TO 2 CORINTHIANS 4:16

STUDY NOTE FOR 2 CORINTHIANS 4:17 momentary affliction. An understatement, yet Paul portrays lifelong distress as “momentary” to set it in sharp contrast to the eternity of blessing awaiting believers (see Ps. 30:5; Is. 54:7). Likewise, Paul characterizes these troubles, listed in 4:8–12; 6:4–10; and 11:23–33, as “light” (though few would consider them such) when he considers the “weight” of glory to come, to which present miseries cannot compare. These troubles are preparing a great reward for believers. Our faith and obedience in suffering pleases God, and He will not forget (Rom. 8:17, 18; 1 Pet. 1:6, 7).

eternal weight of glory. Troubles in this life are not only light and insignificant compared to the important and significant glory that we will enjoy for eternity, but they also “prepare” us for that glory, in the providence of God. BACK TO 2 CORINTHIANS 4:17

STUDY NOTE FOR 2 CORINTHIANS 4:18 things ... unseen are eternal. A frequent theme in this book (5:7, 12; 6:8–10).The unseen world is what is most real and most important; the visible world is passing away (see 1 Cor.7:31). Yet Paul is not endorsing a philosophical or religious dualism that deifies immaterial reality and devalues all things physical. He eagerly anticipates the resurrection of believers’ bodies because Christ has been raised (1 Cor. 15:12–58). He will compare the resurrection body to an eternal “house” and define Christian hope not as freedom from bodily existence (“found naked,” “unclothed”) but as being “further clothed” with glorious bodies impervious to the curse (5:1–4). BACK TO 2 CORINTHIANS 4:18

STUDY NOTES FOR 2 CORINTHIANS 5

STUDY NOTE FOR 2 CORINTHIANS 5:1 tent. Our physical bodies. Though Paul’s and other believers’ sufferings must lead to physical death, something far greater awaits them.

a house ... in the heavens. This probably refers to our resurrection bodies, though some have argued that it signifies the heavenly place that God has prepared for us. Paul describes the crucified and risen Christ as the “man from heaven” (1 Cor. 15:48, 49) to show that the origin of the resurrection bodies lies in God, who through Christ has begun and will consummate anew creation. BACK TO 2 CORINTHIANS 5:1

STUDY NOTE FOR 2 CORINTHIANS 5:2 we groan. Sighing with frustration at the limitations of this present life, with its sin, weakness, and corruption (Rom. 8:22, 23). BACK TO 2 CORINTHIANS 5:2

STUDY NOTE FOR 2 CORINTHIANS 5:3 naked. Without a body. BACK TO 2 CORINTHIANS 5:3

STUDY NOTE FOR 2 CORINTHIANS 5:4 Paul longs for the resurrection body, free of the weaknesses and imperfections of this life.

not ...unclothed. Unlike Platonic, neo-Platonic, or Gnostic dualism, the Christian hope is not for escape from bodily existence but for the present body, a “tent” in which we “groan,” to be replaced by the resurrection body (1 Cor. 15:50–55).

what is mortal. Our physical bodies in their present condition and state.

swallowed up by life. The new, heavenly life to come will overtake our present existence. See theological note “The Last Resurrection” on p. 2040. BACK TO 2 CORINTHIANS 5:4

STUDY NOTE FOR 2 CORINTHIANS 5:5 guarantee. See note on 1:22. The Holy Spirit’s work in us now in daily renewal and spiritual strengthening (3:18; 4:16) is both the foretaste and the guarantee of future completion of that work in resurrection bodies and complete sanctification. BACK TO 2 CORINTHIANS 5:5

STUDY NOTE FOR 2 CORINTHIANS 5:7 The believer’s perception of realityis not confined to “sight”—the present order that is seen and transient; but rather informed by “faith”—trusting in the saving promises of God that we have already begun to enjoy in Christ, but have not yet fully experienced. BACK TO 2 CORINTHIANS 5:7

STUDY NOTE FOR 2 CORINTHIANS 5:8 The doctrine of the intermediate state between our death and Christ’s return teaches that when Christians die, they (that is, their souls) go immediately into Christ’s presence and are “at home with the Lord,” while their bodies remain here and are buried in the grave, although still united to Christ (Luke 23:43; Phil. 1:23). When Christ returns, the bodies of believers will be raised from the dead, glorified, and forever reunited with their spirits (1 Cor. 15:22, 23; 1 Thess.4:14, 16).See theological note “The Intermediate State” on p. 2109. BACK TO 2 CORINTHIANS 5:8

STUDY NOTE FOR 2 CORINTHIANS 5:9 to please him. In whatever condition or state believers find themselves, their goal is to glorify God (1 Cor.10:31). BACK TO 2 CORINTHIANS 5:9

STUDY NOTE FOR 2 CORINTHIANS 5:10 Degrees of reward in heaven are taught in this verse. Though Christians have their sins forgiven and will never suffer the punishments of hell (Rom. 6:23; 8:1), they will nonetheless stand before Christ at the day of judgment, to receive various degrees of reward for what they have done in this life (Matt. 6:20; Luke 19:11–27; 1 Cor. 3:12–15). This judgment will include a disclosure and evaluation of the motives of our hearts (1 Cor. 4:5). BACK TO 2 CORINTHIANS 5:10

STUDY NOTE FOR 2 CORINTHIANS 5:11 the fear of the Lord. Not a terror of eternal condemnation, but a healthy, reverent fear of Christ’s displeasure at the choices we have made, the things “done in the body” (v. 10). Such a fear would have been a healthy corrective for those Corinthians who were making trouble for Paul, and it could also have corrected the lives of many careless Christians throughout history.

known. Again, a spiritual viewpoint, not evident to those who judge merely by superficial appearances. BACK TO 2 CORINTHIANS 5:11

STUDY NOTE FOR 2 CORINTHIANS 5:12 who boast about outward appearance. This is the world’s method of evaluation, contrary to that of a true apostle, who endures troubles by focusing on the unseen and eternal (4:18). The false apostles at Corinth (11:13) were also typical representatives of the world, taking pride in their outward appearance, relying on the self, and loving money, power, and prestige. If the Corinthians understood Paul’s self-defense in a spiritual way, they would have an answer for the false apostles and their superficial standards of judgment (1 Sam. 16:7; Is. 11:3, 4). BACK TO 2 CORINTHIANS 5:12

STUDY NOTE FOR 2 CORINTHIANS 5:13 beside ourselves. This probably refers to Paul’s intense zeal to glorify God in his apostolic ministry. Paul’s language does not imply complete loss of awareness of one’s surroundings, for the same Gk. word is used of people who were “amazed” at Christ’s miracles (Mark 5:42; cf. 6:51). The apostle’s point is that he lives for God and for others, not for himself (v.15). His opponents cannot make this claim. BACK TO 2 CORINTHIANS 5:13

STUDY NOTE FOR 2 CORINTHIANS 5:14 the love of Christ controls us. Grammatically, this could be the love we have for Christ or the love Christ has for us. Since Paul is speaking of what Christ has done for him by dying in his place, his primary reference is to the love that comes from Christ. However, Christ’s initiating love evokes our love for Christ and others (1 John 4:7–11), and thus it “controls” our desires and relationships with others, enabling us more and more to love our brothers and sisters in Christ (Eph. 5:2; 1 John 4:7–12).

one has died for all. The ones for whom He died are the same as the “all” who “died” with Him as a result of His death, who are mentioned at the end of the verse (cf.Gal. 2:20). Jesus died to secure redemption and eternal life for all of His sheep, but not all people are His sheep (John 10:15, 26–28). See theological note “Definite Atonement” on p. 1875. BACK TO 2 CORINTHIANS 5:14

STUDY NOTE FOR 2 CORINTHIANS 5:16 Paul emphasizes spiritual judgment and spiritual insight into people’s lives and situations. Our experience of Christ’s love moves us to stop evaluating others according to worldly standards and to view them instead from the standpoint of God’s great act of salvation in Jesus Christ and the divine grace that exalts the despised and humbles the proud (1 Cor.1:26–31).

according to the flesh. When Christ was regarded from a worldly point of view, men rejected and crucified Him as a blasphemer and troublemaker (1 Cor. 1:18; 2:8). But from the divine viewpoint, Christ is the Messiah and Son of God, in whom the new creation has come and reconciliation with God is given (1 Pet. 2:6–8). BACK TO 2 CORINTHIANS 5:16

STUDY NOTE FOR 2 CORINTHIANS 5:17 in Christ. Union with Christ summarizes our experience of redemption. Believers are elected (Eph. 1:4, 11), justified (Rom. 8:1), sanctified (1 Cor. 1:2), and glorified (3:18) “in Christ.” Here Paul focuses on the momentous significance of the believer’s union with the Savior. Because Christ is the “last Adam,” the one in whom humanity is re-created (1 Cor. 15:45; Eph. 2:10) and who inaugurates the new age of messianic blessing (Gal. 1:4; cf. Matt. 11:2–6), the believer’s spiritual union with Christ is nothing less than participation in the “new creation” (Gal. 6:15). Translating “there is a new creation” instead of the ESV’s “he is a new creation” would show more clearly that the transformation in view transcends the individual, but the thought is there either way. BACK TO 2 CORINTHIANS 5:17

STUDY NOTE FOR 2 CORINTHIANS 5:18 All this is from God. The whole plan of salvation and history of redemption culminating in an end-time new creation has its origin in and is centered upon God. Paul realizes that it is from Him, through Him, and for His glory(Rom.11:36). BACK TO 2 CORINTHIANS 5:18

STUDY NOTE FOR 2 CORINTHIANS 5:19 not counting their trespasses against them. Objective human guilt in our violation of God’s commands has caused the alienation between sinners and their Creator. “Reconciliation” can occur only through the forgiveness of these trespasses, in which they are no longer imputed against the guilty (Rom. 4:6–8). Yet divine justice demands that sin be punished, and is satisfied by the imputation of our sin to Christ, the sinless one who bore the punishment that His people deserve on the cross (5:21). BACK TO 2 CORINTHIANS 5:19

STUDY NOTE FOR 2 CORINTHIANS 5:20 Paul may be appealing directly to the Corinthians to “be reconciled to God,” since he later summons each member of the congregation to “examine yourselves, to see whether you are in the faith” (13:5). But he is also summing up the appeal he gives to all the world. Reconciliation is the establishment or restoration of loving fellowship after estrangement. For Christians, reconciliation to God is in one sense renewed each day through repentance and faith (Matt. 6:12; 1 John 1:9). All who have rested in Christ alone for salvation enjoy a reconciliation with the Lord that cannot be lost. We cannot lose the grace of reconciliation or our peace with God if we have been justified, for if we have been justified, we will certainly be glorified (Rom. 8:28–30). Nevertheless, by our sin we grieve the Holy Spirit (Eph. 4:30), and our fellowship with the Creator suffers. By our repentance, our experience of fellowship with God that is granted in our reconciliation is fully restored (1 John 1:8, 9). BACK TO 2 CORINTHIANS 5:20

STUDY NOTE FOR 2 CORINTHIANS 5:21 An important summary of the gospel message. The verse explains how God imputed our sin to Christ. God as judge assigned the responsibility of our sin to Christ, making it possible for Him to justly receive the punishment that we deserve for that sin (Is. 53:6; 1 Pet. 2:24). The verse shows that Christ was our substitute, accepting the penalty of sin in our place. See theological note “The Sinless-ness of Christ” on p.2203.

we might become the righteousness of God. Not only did God impute our sin to Christ, He also imputed Christ’s perfect righteousness to us (that is, He counted it as belonging to us; Phil. 3:9). This imputation precedes the progressive realization of God’s righteousness in our moral character through sanctification. Every Christian possesses, legally, the perfect righteousness of Christ imputed by God, and received through faith alone. BACK TO 2 CORINTHIANS 5:21

STUDY NOTES FOR 2 CORINTHIANS 6

STUDY NOTE FOR 2 CORINTHIANS 6:1 in vain. If the Corinthians allow their church be swept away by the “false apostles” (11:13), or if they refuse to purify themselves from “every defilement of body and spirit” (7:1), their lives will glorify God less and less, and they may prove in the end never to have truly received God’s grace at all. BACK TO 2 CORINTHIANS 6:1

STUDY NOTE FOR 2 CORINTHIANS 6:2 now is the day of salvation. When God offers deliverance, it is wise to respond immedi-ately, before the offer is withdrawn. “Now” in a broad sense refers to the gospel age leading up to the return of Christ, while in a specific sense it to the time when an individual hears God’s offer of salvation. See theological note “Salvation.” BACK TO 2 CORINTHIANS 6:2

STUDY NOTE FOR 2 CORINTHIANS 6:4–10 servants of God. Thedistinguishing characteristics that show the authenticity of Paul’s claim to serve God are various forms of affliction, along with demonstrations of integrity, love for others, and perseverance. Implicitly, Paul is contrasting true service to the Lord with the false apostles, who shun and scorn suffering and who shade and suppress the truth for the sake of visible success. BACK TO 2 CORINTHIANS 6:4

STUDY NOTE FOR 2 CORINTHIANS 6:6 A true minister of the gospel is known by pure speech, pure conduct, pure motives, and deep love for people.

the Holy Spirit. The power of the Holy Spirit was evident in Paul’s ministry, whether bringing power to his preaching, convicting unbelievers of sin (cf. John 16:8–11), or giving spiritual gifts (1 Cor. 12:7–11). This work of the Holy Spirit was another way bywhich Paul’s ministrywas commended. BACK TO 2 CORINTHIANS 6:6

STUDY NOTE FOR 2 CORINTHIANS 6:7 by truthful speech. Paul will not compromise the sanctity of truth or tell alie to accomplish some desirable goal (2:17; 4:2).

the power of God. Often to work miracles, bring healing, or silence enemies (12:12; cf. Acts 14:3, 9, 10; 19:11, 12; 20:10; 28:8, 9; Rom. 15:19).

the weapons of righteousness. That is, all the weaponry of God’s Spirit to be used against human or demonic opposition (10:5, 6; Acts 13:11; 16:18; Eph. 6:10–18). BACK TO 2 CORINTHIANS 6:7

STUDY NOTE FOR 2 CORINTHIANS 6:8–10 A series of paradoxes again highlighting the contrast between the viewpoint of this world and the standpoint of the age to come, the standpoint invisible to the natural eye but seen by the eye of faith. BACK TO 2 CORINTHIANS 6:8

STUDY NOTE FOR 2 CORINTHIANS 6:11 our heart is wide open. Paul reveals his inner feelings in this letter more than in any other. His “open heart” reveals his love for them. BACK TO 2 CORINTHIANS 6:11

STUDY NOTE FOR 2 CORINTHIANS 6:14 yoked. Paul sees a deeper spiritual reality in the prohibition against unequal yoking found in Deut. 22:10.

with unbelievers. Note that the false apostles in Corinth claimed to be Christians but were in reality servants of Satan (11:14, 15). To join with them would distort all life and ministry in the church. The prohibition against being yoked together with unbelievers must be considered in situations where significant control over one’s actions would be willingly yielded to an unbeliever through avoluntary partnership or association. Neither Paul nor the rest of the NT tells us to have no association at all with unbelievers (Mark 2:15–17;1 Cor.5:9, 10; 7:12– 16; 1 Pet. 3:1–6). But we are told not to be “yoked together” with them in such a way that they significantly influence the direction and outcome of our moral decisions and spiritual activities. BACK TO 2 CORINTHIANS 6:14

STUDY NOTE FOR 2 CORINTHIANS 6:15 Belial. A name for Satan. BACK TO 2 CORINTHIANS 6:15

STUDY NOTE FOR 2 CORINTHIANS 6:16 we are the temple of the living God. In the OT, God’s dwelling place with His people was the tabernacle and later the temple built by Solomon. When Christ came, He was Himself the true temple or dwelling place of God (Matt. 1:23; John 2:21; Col. 2:9). Now God the Holy Spirit lives in us, and for this reason, we are the new end-time temple of God, both individually (1 Cor. 6:19) and corporately as His church (1 Cor. 3:16, 17; 1 Pet. 2:5).

as God said. The OT promise that God would dwell among His people (Paul’s quotation is from Lev. 26:11, 12) has become the new covenant promise that God would live in those who trust in Christ, and this has begun to be fulfilled in Christ and His people. BACK TO 2 CORINTHIANS 6:16

STUDY NOTE FOR 2 CORINTHIANS 6:17 The quotation is mostly from Is. 52:11 and Ezek. 20:34, though the word order is changed. This is a restoration promise about Israel’s priests, who are to leave unclean Babylon and return to build the temple. These commands to be separate now all have to do with unbelievers (cf. v. 14; note that Is. 52:11 commands Israel to go out of unbelieving Babylon). Christians are now part of the temple and also serve as priests in it; thus, they are beginning to fulfill the Isaiah prophecy by separating from the world’s uncleanness (which is reiterated in 7:1) in order to keep the temple clean. The verses do not encourage separation from believers who hold different views on certain matters, but it does involve separation from hardened false teachers (on which compare 6:14, 15 with 11:13, 15). BACK TO 2 CORINTHIANS 6:17

STUDY NOTE FOR 2 CORINTHIANS 6:18 In this conclusion to his conflation of several OT promises of God’s presence and favor, Paul combines wording pertaining to the royal son of David (2 Sam. 7:14, 27; see Ps. 2:7) and Israel’s privilege as God’s sons and daughters (Is. 43:6; see Ex. 4:22, 23). Christians are so united to Christ that they share in His messianic sonship and the Father’s good pleasure. Separating themselves from moral impurity, therefore, is the way in which these promises call Christians to live. To give up moral defilement and to live as children of the living God is a wise and desirable choice (Phil. 2:15). Believers are to do this in realizing that they are beginning to fulfill Israel’s restoration prophecies (note the restoration background in the OT references in vv.16, 17). BACK TO 2 CORINTHIANS 6:18

STUDY NOTES FOR 2 CORINTHIANS 7

STUDY NOTE FOR 2 CORINTHIANS 7:1 these promises. The OT promises about Israel’s new temple and restoration from exile quoted in 6:16–18. These prophecies have begun to be fulfilled in Christ, the true Israel, via His return from the exile of death and restoration to the Father in His resurrection (cf. 1:20). Believers who come into union with Christ are identified with His death and resurrection and also begin, therefore, to fulfill Israel’s temple and restoration prophecies.

let us cleanse ourselves. Christians must take an active, vigorous role in sanctification (Phil.2:12, 13).

every defilement. Paul means all kinds of sin, however they come to expression in life. Physical cleanliness is not the issue, but rather conformity to God’s holy character both in one’s secret motives (spirit) and in one’s outward actions (body, or “flesh,” per text note; cf. Matt. 7:15; 1 Pet. 3:21). BACK TO 2 CORINTHIANS 7:1

STUDY NOTE FOR 2 CORINTHIANS 7:2 We have wronged no one. Once again in defense against those who accuse him, Paul appeals to ablameless record in ministry. BACK TO 2 CORINTHIANS 7:2

STUDY NOTE FOR 2 CORINTHIANS 7:3 Paul reveals how deeply he loves the church at Corinth; this is not deceitful speech, but an expression of his “genuine love” (6:6). BACK TO 2 CORINTHIANS 7:3

STUDY NOTE FOR 2 CORINTHIANS 7:5 This verse resumes the narrative that broke off at 2:13. It shows Paul’s turmoil of soul when a church he deeply loved strayed from obedience to the Lord.

Macedonia. Northern Greece, on the way to Corinth (2:12, 13 notes). BACK TO 2 CORINTHIANS 7:5

STUDY NOTE FOR 2 CORINTHIANS 7:6 Titus finally arrived in Macedonia with good news about the Corinthians and their response to Paul’s “severe letter.” BACK TO 2 CORINTHIANS 7:6

STUDY NOTE FOR 2 CORINTHIANS 7:8 Paul’s “severe letter” (not extant) was written to rebuke the Corinthians for their conduct during his earlier visit (2:3, 4 notes and Introduction: Date and Occasion). The problem was probably their failure as achurch to defend Paul against the person who had wronged him. This verse shows clearly that aloving pastor must sometimes cause sorrow to those he cares for, if they fall into sin. BACK TO 2 CORINTHIANS 7:8

STUDY NOTE FOR 2 CORINTHIANS 7:10 repentance. Turning from sin, a sincere decision to forsake aspecific sin (or sins) and to begin to obey God. Here, the term does not specifically refer to the initial repentance that always accompanies true saving faith (Mark 1:15; Acts 3:19; 17:30; 26:20) but to an ongoing turning from sin in the life of a Christian.

leads to salvation. “Salvation” here means not initial conversion, but growth and progress in the Christian life. Ordinary Christian growth will include times of profound sorrow for remaining sin.

worldly grief. Regret and sorrow of different kinds that do not seek forgiveness in Christ. The contrast between Peter’s response after denying Jesus (Matt. 26:75; John 21:15–19) and Judas’s response after betraying Him (Matt. 27:3–5) illustrates the different outcomes of godly, repentance-producing grief and worldly, death-producing grief. Jesus’ prayer for Peter made the difference (Luke 22:32). BACK TO 2 CORINTHIANS 7:10

STUDY NOTE FOR 2 CORINTHIANS 7:11 The Corinthians responded as Paul had hoped when Titus brought the letter of rebuke. BACK TO 2 CORINTHIANS 7:11

STUDY NOTE FOR 2 CORINTHIANS 7:12 the one who did the wrong. Probably not the man guilty of incest in 1 Cor. 5:1, though many have understood it this way, but a leader of opposition toward Paul himself (2:5 note).

in the sight of God. The Christian life is lived before the face of God. See note on 2:10. BACK TO 2 CORINTHIANS 7:12

STUDY NOTE FOR 2 CORINTHIANS 7:13 his spirit has been refreshed. The personal contact of the Corinthians and Titus encouraged Titus spiritually, sparking anoticeable change in him. BACK TO 2 CORINTHIANS 7:13

STUDY NOTE FOR 2 CORINTHIANS 7:15 with fear and trembling. Apparently, even before Titus arrived with the letter of rebuke, the Holy Spirit had worked repentance in the Corinthian church. BACK TO 2 CORINTHIANS 7:15

STUDY NOTES FOR 2 CORINTHIANS 8

STUDY NOTE FOR 2 CORINTHIANS 8:1–9:15 This section concerns the collection of money for poor Christians in Jerusalem (cf. Acts 19:21, 22; Rom. 15:25–28; 1 Cor.16:1–4).

8:1 grace. Giving money to help other Christians in need was itself the result of God’s grace. He provided both the resources and the willingness to use them.

churches of Macedonia. Philippi, Thess alonica, Berea. BACK TO 2 CORINTHIANS 8:1

STUDY NOTE FOR 2 CORINTHIANS 8:3 Paul tells the comparatively wealthy Corinthian church about the generosity of the impoverished churches in Macedonia, to the north. BACK TO 2 CORINTHIANS 8:3

STUDY NOTE FOR 2 CORINTHIANS 8:5 not as we expected. They did much more than he expected.

gave themselves. They rededicated their lives to serving the Lord (see Rom. 12:1), and then to Paul as His servant. BACK TO 2 CORINTHIANS 8:5

STUDY NOTE FOR 2 CORINTHIANS 8:7 you excel in everything. Despite its troubles, Corinth was a strong church in many ways. Theyhad many spiritual gifts (1 Cor. 1:4–7;ch. 12–14), several of them listed here. BACK TO 2 CORINTHIANS 8:7

STUDY NOTE FOR 2 CORINTHIANS 8:8 not as a command. Paul wants giving to be voluntary. In general, though Paul had great authority, he preferred to ask rather than command (Philem. 14 and note), a good pattern for those in authority (Matt. 20:25, 26). BACK TO 2 CORINTHIANS 8:8

STUDY NOTE FOR 2 CORINTHIANS 8:9 though he was rich. In the glory and honor that are eternally His in heaven.

he became poor. He gave up His heavenly glory and came to earth to live as a man and to suffer and die. The exchange described earlier as the sinless one’s “becoming” sin in order to constitute sinners righteous (5:21) is here described in afinancial metaphor—the infinitely Rich One impoverishing Himself to enrich others—in order to draw the connection to the Gentiles’ offering to relieve poverty-stricken Jewish believers. The Corinthians, like Christ, should give of themselves for the sake of others. BACK TO 2 CORINTHIANS 8:9

STUDY NOTE FOR 2 CORINTHIANS 8:10 They had begun to give in accordance with Paul’s instructions in 1 Cor. 16:1–3. BACK TO 2 CORINTHIANS 8:10

STUDY NOTE FOR 2 CORINTHIANS 8:11 As in all of the Christian life, so it is in giving. Good motives are not enough, but must lead to good actions in accordance with our abilities. BACK TO 2 CORINTHIANS 8:11

STUDY NOTE FOR 2 CORINTHIANS 8:12 As the widow’s offering in Mark 12:41–44 teaches, willingness to give generously is pleasing to God, even when the gift may be small because the giver is poor.

not according to what he does not have. This is a warning against giving or promising to give an amount that you really do not have, hoping that God will repay it. Doing this forces a test on God (Luke 4:12). People should give as God causes them to prosper (1 Cor. 16:2). Even so, the more common offense is failing to give immediately and generously when God provides us with the resources to do so. BACK TO 2 CORINTHIANS 8:12

STUDY NOTE FOR 2 CORINTHIANS 8:14 fairness. Not that Paul wanted all Christians to have equal possessions or equal income, but that there might be an even distribution of burdens. Paul calls for equity rather than strict equality. See Acts 4:32–35;1 Cor.11:20–22. BACK TO 2 CORINTHIANS 8:14

STUDY NOTE FOR 2 CORINTHIANS 8:15 When the people gathered manna in the wilderness (Ex. 16:18), those who gathered more ended up with no more than those who gathered little. Now with respect to money, God’s grace in Christ must move the rich to share with those in need. BACK TO 2 CORINTHIANS 8:15

STUDY NOTE FOR 2 CORINTHIANS 8:17 Paul is sending Titus back to Corinth ahead of him, no doubt bearing this epistle. BACK TO 2 CORINTHIANS 8:17

STUDY NOTE FOR 2 CORINTHIANS 8:18 the brother. No name is given. Luke is a frequent suggestion. BACK TO 2 CORINTHIANS 8:18

STUDY NOTE FOR 2 CORINTHIANS 8:19 appointed by the churches. There was some congregational role in selecting representatives to accompany Paul.

for the glory of the Lord himself. Giving money and administering it well is not mundane or unspiritual, but in itself honors the Lord. BACK TO 2 CORINTHIANS 8:19

STUDY NOTE FOR 2 CORINTHIANS 8:20, 21 Paul would not have misused any part of the gift sent to Jerusalem. He insisted that trusted representatives from several churches accompany him (Acts 20:4), in part so as to avoid even the appearance of wrongdoing. On this passage, Calvin comments that “nothing more certainly invites slanderous attacks than to be handling public money.” Moreover, the representatives would have been a sort of bodyguard for someone carrying valuables. Since these representatives came from various Gentile churches, the offering was a powerful expression of Gentile Christians’ regard for their Jewish brothers, and therefore of the church’s unity in Christ, as Paul emphasizes in Rom. 15:25–27. 8:20, 21

STUDY NOTE FOR 2 CORINTHIANS 8:22 our brother. Not identified, though his tested trustworthiness further substantiates the fiscal reliability of the delegation that includes Titus, the brother appointed by the churches (vv. 16–19), and other brothers who represent the churches (v.23). BACK TO 2 CORINTHIANS 8:22

STUDY NOTE FOR 2 CORINTHIANS 8:23 messengers of the churches. As the text note indicates, the Gk. term “apostles” here refers to those sent and authorized by congregations, related to those churches in a way similar to the relationship of Paul, “an apostle of Christ Jesus,” to the Lord who commissioned him with distinctive authority (1:1). BACK TO 2 CORINTHIANS 8:23

STUDY NOTES FOR 2 CORINTHIANS 9

STUDY NOTE FOR 2 CORINTHIANS 9:2 Achaia. Southern Greece, where Corinth was located. BACK TO 2 CORINTHIANS 9:2

STUDY NOTE FOR 2 CORINTHIANS 9:4 we would be humiliated. Since the Macedonians, despite their poverty, had begged for the privilege of contributing to the offering, Paul wants to avoid embarrassment both for the Corinthians and for himself, in the event that the confidence he had expressed in the latter’s generosity were to prove to be misplaced. BACK TO 2 CORINTHIANS 9:4

STUDY NOTE FOR 2 CORINTHIANS 9:5 the gift. Paul wants to preserve the motive of willing, generous giving; the actual amount he takes to Jerusalem is of secondary importance. BACK TO 2 CORINTHIANS 9:5

STUDY NOTE FOR 2 CORINTHIANS 9:6 sows ... reap. An agricultural metaphor— the farmer who plants much seed reaps a large crop, but a small planting yields a small harvest. This promise is also true in the spiritual realm. Those who give generously will reap abundantly for the kingdom. What is given is never lost; it is sown. While God may at times provide a generous harvest in the physical and material realm to those who give, this is not the primary NT promise or pattern (8:9; 11:27; Luke 6:20, 21, 24, 25; James 2:5). BACK TO 2 CORINTHIANS 9:6

STUDY NOTE FOR 2 CORINTHIANS 9:7 God loves a cheerful giver. Giving can and should be joyful, as the Macedonians’ eagerness had shown (8:1–5). BACK TO 2 CORINTHIANS 9:7

STUDY NOTE FOR 2 CORINTHIANS 9:10, 11 Paul’s assurances that God “will supply and multiply your seed for sowing” and that “you will be enriched in every way” are not necessarily promises that God will reward generous contributions with financial prosperity for one’s personal enjoyment.Rather, eager givingdeepens one’s experience of God’s grace (v. 14), which sets the heart free from a grasping fixation on money and material possessions. Such “riches” enable believers to “sow” even more in generosity toward others, yielding a “harvest of your righteousness.” BACK TO 2 CORINTHIANS 9:10, 11

STUDY NOTE FOR 2 CORINTHIANS 9:14 Through such giving, needs are met and God is thanked. The recipients’ prayers for the givers are no small reward. BACK TO 2 CORINTHIANS 9:14

STUDY NOTE FOR 2 CORINTHIANS 9:15 Our giving is only a small imitation of God’s own excellent generosity to us, especially in the “inexpressible gift” of His Son (John 3:16). BACK TO 2 CORINTHIANS 9:15

STUDY NOTES FOR 2 CORINTHIANS 10

STUDY NOTE FOR 2 CORINTHIANS 10:1–13:10 In these four chapters, Paul deals with the problem of false apostles (11:13) who had come to Corinth and who were opposing Paul’s authority. Titus had brought good news about the previous problems at Corinth, but a new problem demanded Paul’s attention. Paul was confident in the Corinthian church (7:16), but not all the Corinthians were equally confident in Paul. Between 9:12–15 and 10:1, the tone changes abruptly from something positive to exasperation as Paul defends the genuineness of his calling as an apostle. For a discussion of this shift in tone, see Introduction: Special Issues. BACK TO 2 CORINTHIANS 10:1

STUDY NOTE FOR 2 CORINTHIANS 10:3 A repeated theme in this epistle is living not according to worldly standards or life-views but according to spiritual power and spiritual reality. BACK TO 2 CORINTHIANS 10:3

STUDY NOTE FOR 2 CORINTHIANS 10:4 weapons. Prayer, the proclamation of the powerful Word of God, and, for the apostles, the authority to drive away demonic opposition (Acts 16:18; Eph. 6:10–18). Also, there was a kind of powerful apostolic authority not often discussed, but apparent in the fate of Ananias and Sapphira (Acts 5:1–11), Saul (Acts 9:8, 9), and Elymas (Acts 13:8–12): the miraculous imposition of judgment, foreshadowing the ultimate expression of God’s wrath at the end of history.

strongholds. Paul may refer to spiritual strongholds, that is, centers of demonic opposition to the gospel (1 Pet. 5:8, 9; 1 John 5:19). Paul knew his opponents at Corinth were servants of Satan (11:14, 15), but that did not frighten him, for the power of the Holy Spirit within him was far greater. On the other hand, Paul identifies the “strongholds” destroyed by the spiritual weapons he wields with “arguments” and “every lofty opinion” that resists God, and he speaks of taking “every thought captive” (v.5).So Paul’s military imagerymay describe the effects of the gospel whenever the Holy Spirit breaks through the defenses of a fallen human heart to seize and subdue it to Christ. BACK TO 2 CORINTHIANS 10:4

STUDY NOTE FOR 2 CORINTHIANS 10:5 every lofty opinion. False wisdom and sophisticated arguments were some of the weapons used by the servants of Satan in their attack against Paul. The apostle had earlier stressed the difference between the wisdom of the world and the spiritual wisdom of the cross, and he warned the Corinthians against being deluded by the wisdom of the world (1 Cor. 1:18–2:16). Now Paul sees that his opponents have made such inroads with their false wisdom that he must oppose it again in the strongest terms and, at the same time, regain the loyalty and obedience of the Corinthians.

every thought captive. If every thought, then the whole person—every idea, motive, desire, and decision—belongs to Christ. BACK TO 2 CORINTHIANS 10:5

STUDY NOTE FOR 2 CORINTHIANS 10:6 If the Corinthians join ranks in opposing the false apostles, Paul is ready to punish these opponents for the harm they do. This may be the imposition of church discipline by his unique apostolic authority, although Paul does not specify the form that the punishment might take. BACK TO 2 CORINTHIANS 10:6

STUDY NOTE FOR 2 CORINTHIANS 10:8 Paul knows that he must now call upon the authority Christ has given him and warn the Corinthians that he is readyto use it (v.4 note). BACK TO 2 CORINTHIANS 10:8

STUDY NOTE FOR 2 CORINTHIANS 10:10 his speech of no account. Paul did not depend on the kind of trained oratory prized by the world and designed to get glory for the speaker (1 Cor. 2:3–5). Those influenced by the opponents attacked Paul’s ministry by saying he lacked this skill. BACK TO 2 CORINTHIANS 10:10

STUDY NOTE FOR 2 CORINTHIANS 10:11 See notes on vv.4, 6. BACK TO 2 CORINTHIANS 10:11

STUDY NOTE FOR 2 CORINTHIANS 10:12 classify or compare ourselves. Now the matter surfaces that caused Paul to defend his apostleship so vigorously. Encouraged by rival “apostles,” some influential Corinthians had begun to compare these latecomers to Paul—with Paul coming out the loser. He was judged deficient as a speaker (v. 10; 11:5), weak in his relationship with the church (vacillating between boldness while absent and timidity when present; vv. 10, 11), unloving toward them (in refusing a monetary gift that, in their view, snubbed them as inferiors; 11:7–11; 12:14– 18), and deficient in certain religious experiences of “power” (12:1–5 and notes). But Paul refuses to compare himself to his opponents on their shabby terms of self-boasting and self-promotion. When he yields and boasts to them (11:16–18), he does so ironically, using the form of comparison but always refusing their false values. BACK TO 2 CORINTHIANS 10:12

STUDY NOTE FOR 2 CORINTHIANS 10:13 not boast beyond limits. Paul will take credit only for things that God has permitted him to do, but this includes having come to Corinth as their apostle. He implies that the opponents in Corinth with their boasting were intruding into his area of responsibility (v.14). BACK TO 2 CORINTHIANS 10:13

STUDY NOTE FOR 2 CORINTHIANS 10:16 beyond you. Paul was hoping the Corinthians would prosper spiritually and become a base from which he could go on and evangelize beyond them, presumably to Rome and then to Spain (Acts 19:21; Rom. 15:22–29). BACK TO 2 CORINTHIANS 10:16

STUDY NOTE FOR 2 CORINTHIANS 10:17 A quotation from Jer. 9:24, a text that Paul quoted in his earlier epistle to humble the Corinthians’ pride and party spirit (1 Cor. 1:31). To “boast” in something means to declare how great something is. All of Paul’s boasting in this letter ultimately ends up givinggloryto God. BACK TO 2 CORINTHIANS 10:17

STUDY NOTE FOR 2 CORINTHIANS 10:18 whom the Lord commends. The Lord’s judgment is final, and will set aside every human judgment. Paul has been careful not to make any claim except what is based on God’s purposes and on what God has done. He concludes the section with the very basic principle that a person should look for the approval of God and not man, and especially not one’s own self-commendation (Matt. 6:1–4; John 5:44; Rom. 2:29; 1 Cor. 4:3, 4; Gal. 1:10). BACK TO 2 CORINTHIANS 10:18

STUDY NOTES FOR 2 CORINTHIANS 11

STUDY NOTE FOR 2 CORINTHIANS 11:2 I feel a divine jealousy. Paul longs for the Corinthians to remain loyal to Christ. He uses a metaphor of engagement and marriage. If the Corinthians follow the false apostles, they will stray from Christ and be unfaithful to Him. Then they can no longer come to Him as a “pure virgin.” It is assumed that God’s ideal for marriage is no prior sexual relations—that a bride would come as a “pure virgin” to her husband, as her husband would also come to her. Paul evokes the rich OT and NT imagery of the Lord’s marriage to His people as His bride (Jer. 2:1, 2;Ezek. 16; Hos.1–3; John 3:29, 30; Eph. 5:25–27; Rev. 19:6–8; 21:2, 9–26). BACK TO 2 CORINTHIANS 11:2

STUDY NOTE FOR 2 CORINTHIANS 11:3 Paul knows that the false apostles are a dangerous spiritual threat, comparable to the serpent in Eden (vv.14, 15; Gal. 3:1). BACK TO 2 CORINTHIANS 11:3

STUDY NOTE FOR 2 CORINTHIANS 11:4 another Jesus ... different spirit ... different gospel. The strongholds, arguments, and pretensions (10:4, 5) of Paul’s opponents so distort the truth that their so-called “Jesus,” “spirit,” and “gospel” differ radically from what Paul has preached (1 Cor.1:18–2:16; cf.Gal. 1:6–9). The “different gospel” of the opponents conforms to worldly ways of thinking so much that Paul and his apostolic ministry—a ministry manifesting the death of Jesus through adversity and suffering (4:7–18; 6:4–10; cf. 1 Cor. 4:8–13)—is despised and rejected in favor of ministries that satisfythe current taste for eloquence, philosophical wisdom, and spectacular displays of spiritual power (cf.1 Cor.1:22–25). BACK TO 2 CORINTHIANS 11:4

STUDY NOTE FOR 2 CORINTHIANS 11:5 these super-apostles. There is a hint of mockery in Paul’s use of this inflated title for his opponents in Corinth. It may even be a name they applied to themselves. Some think that they used it to refer to the Jerusalem apostles. Yet, although some may have compared Paul unfavorably to the original apostles, honoring them as “pillars” (Gal. 2:9), Paul himself regarded Peter, John, and the rest of the Twelve as partners in the gospel, not competitors (Gal. 2:7–10). The “super-apostles” in Corinth, on the other hand, were in fact “false apostles” (v.13). BACK TO 2 CORINTHIANS 11:5

STUDY NOTE FOR 2 CORINTHIANS 11:6 unskilled in speaking. See note on 10:10. BACK TO 2 CORINTHIANS 11:6

STUDY NOTE FOR 2 CORINTHIANS 11:7 free of charge. When Paul was at Corinth he supported himself (Acts 18:3) and accepted help from other churches as well (v. 8). Some of the Corinthians seem to have been offended by Paul’s refusal to accept their gift, probably offered to him in response to his preaching of the gospel to them. In ancient times, giving and receiving gifts was often used to establish and maintain friendships among social equals, as well as to signal dependents’ subordination to patrons. In this system, Paul’s refusal of a gift might be taken as an insult, a proud refusal to be involved with inferiors. But the apostle views his relationship with the Corinthians, not from the standpoint of worldly social convention (5:16), but from the standpoint of the new creation (5:17) in which he has been called to be an apostle and spiritual father. As a father, he may rightly give to his children without receiving anything in return (12:14, 15). Moreover, as Paul previously explained to the Corinthians, he considered it aprivilege to “present the gospel free of charge” (1 Cor. 9:19) so that, when he first came to a new city, the mode of his communication illustrated the grace of his message. BACK TO 2 CORINTHIANS 11:7

STUDY NOTE FOR 2 CORINTHIANS 11:9 from Macedonia. Probably from Philippi (Phil. 4:15, 16; Acts 18:5 note). BACK TO 2 CORINTHIANS 11:9

STUDY NOTE FOR 2 CORINTHIANS 11:10 this boasting. Paul had ministered to the Corinthians at great personal sacrifice and expense—unlike the false apostles, who apparently were demanding support from the church (cf. vv.7, 20).

the regions of Achaia. The area around Corinth. BACK TO 2 CORINTHIANS 11:10

STUDY NOTE FOR 2 CORINTHIANS 11:13 Paul’s opponents at Corinth were not just fellow Christians who differ in certain nonessential matters; they were actual servants of Satan inside the church, competing for its leadership. BACK TO 2 CORINTHIANS 11:13

STUDY NOTE FOR 2 CORINTHIANS 11:14 One of Satan’s tricks is to claim to be doing good, and specificallyto send to achurch servants of his who purport to be Christians, but who bring only division, slander, immorality, and all kinds of destruction. Jesus told His disciples, “You will recognize them by their fruits” (Matt. 7:20; cf. Acts 20:29, 30; 2 Pet. 2). BACK TO 2 CORINTHIANS 11:14

STUDY NOTE FOR 2 CORINTHIANS 11:15 Their end. Final judgment by God. BACK TO 2 CORINTHIANS 11:15

STUDY NOTE FOR 2 CORINTHIANS 11:20 A description of some of the bold actions of the false apostles, which seem to have included exploiting others financially and demanding unbefitting obedience and honor. BACK TO 2 CORINTHIANS 11:20

STUDY NOTE FOR 2 CORINTHIANS 11:22–12:10 This part of the letter is known as the “Fool’s Speech.” In it, Paul describes his ministry in terms that could not possibly be equaled by the false apostles. Yet he does not boast about his own knowledge or speaking skills or other abilities, but about how much he has suffered for the sake of Christ. Here Paul’s boasting is ironic—he “boasts” of things normally considered shameful, signs of weakness and defeat. Thus, his boasts are an imitation or parody of the boasting of his opponents, who praised themselves to the Corinthians in extravagant speeches. The topics in this section progress to a climax where Paul deals with what may have been uppermost in the minds of his critics—unusual religious experiences (12:1–9).

11:22 Are they Hebrews. Paul’s opponents were Jews, perhaps coming from Jerusalem and claiming to be endorsed by the Jerusalem apostles. Paul can match at every point the false apostles’ claims with respect to Israelite heritage (Phil. 3:4, 5). BACK TO 2 CORINTHIANS 11:22

STUDY NOTE FOR 2 CORINTHIANS 11:23–27 In recounting the marks of a true servant of Christ, Paul points not to displays of power (though he could; 12:12) but rather to suffering and humiliation, emphasizing again Christ crucified (as he did in 1 Cor.1–4).

11:23 Paul reveals his extreme hesitancy to speak at all on his own behalf. BACK TO 2 CORINTHIANS 11:23

STUDY NOTE FOR 2 CORINTHIANS 11:24 forty lashes less one. According to Deut. 25:3, forty lashes was the maximum that could be inflicted on a person. It was Jewish practice to set the limit a little lower as a safeguard against miscounting. BACK TO 2 CORINTHIANS 11:24

STUDY NOTE FOR 2 CORINTHIANS 11:25 beaten with rods. One such occasion is reported in Acts 16:22.

Once I was stoned. In Lystra on Paul’s first missionary journey (Acts 14:19), where the crowd thought they had killed Paul.

Three times I was shipwrecked. A shipwreck is recorded in Acts 27:39–44, but 2 Corinthians was written earlier, at the time described in Acts 20:2 (when Paul was in Macedonia). The three shipwrecks must have happened during his earlier missionary journeys. BACK TO 2 CORINTHIANS 11:25

STUDY NOTE FOR 2 CORINTHIANS 11:26 Paul’s goal was not his own personal comfort or safety. Many of the hardships he records in this larger section are not recorded at all in Acts. It is hard to imagine a more hazardous existence than Paul had, yet he was obedient to God and put his life in God’s hands.

false brothers. People pretending to be Christians, who came into the Corinthian church to stir up trouble. BACK TO 2 CORINTHIANS 11:26

STUDY NOTE FOR 2 CORINTHIANS 11:28 Paul felt deeply the needs and suffering of his churches. His trust in God’s sovereign care did not make him cold or unemotional. BACK TO 2 CORINTHIANS 11:28

STUDY NOTE FOR 2 CORINTHIANS 11:32, 33 This incident is narrated from a different standpoint in Acts 9:24, 25. Apparently, Paul’s Jewish opponents in Damascus persuaded the governor to cooperate in their plot against Paul. Although these two verses may seem somewhat surprising in the context, they mention Paul’s first—and rather humiliating—experience of being persecuted (rather than persecuting others) for the sake of the gospel. The apostle makes a precarious escape from arelativelyminor civil authority, like a common fugitive. He is not presenting himself as ahero. BACK TO 2 CORINTHIANS 11:32, 33

STUDY NOTES FOR 2 CORINTHIANS 12

STUDY NOTE FOR 2 CORINTHIANS 12:1–6 In these verses, Paul continues his “boasting” with the topic of a vision of heaven. His account contains some unexpected elements. Paul is not permitted to repeat the things he heard in the vision, and afterward he receives apainful “thorn” (v. 7 note) sent by God to keep him humble. BACK TO 2 CORINTHIANS 12:1

STUDY NOTE FOR 2 CORINTHIANS 12:2 a man in Christ. Although he speaks indirectly and even seems to distinguish between the recipient of the vision and himself (v. 5), Paul clearly means himself, as becomes clear in v. 7. Through this transparent pretense of distancing himself from an anonymous individual so privileged to receive a visionary revelation, Paul’s example signals his strong disapproval of self-promotion (10:18).

third heaven. According to a common enumeration, the first heaven is the atmosphere of the birds and clouds, the second is the sky in which we see the stars, and the third is heaven, the invisible dwelling place of God. For fourteen years, Paul had not made this experience a focus of his teaching, as some would have done. His focus was the message of Christ: “What we proclaim is not ourselves, but Jesus Christ as Lord” (4:5). BACK TO 2 CORINTHIANS 12:2

STUDY NOTE FOR 2 CORINTHIANS 12:3 paradise. That is, the “third heaven” of v. 2. The Gk. word for “paradise” (derived from a term meaning “garden”) is used with various meanings outside the NT, but in the NT, all three occurrences (v. 3; also Luke 23:43; Rev. 2:7) refer to heaven, the place where the saints dwell with God. BACK TO 2 CORINTHIANS 12:3

STUDY NOTE FOR 2 CORINTHIANS 12:6 I refrain. Paul wanted people to evaluate him on the basis of their firsthand knowledge of him. BACK TO 2 CORINTHIANS 12:6

STUDY NOTE FOR 2 CORINTHIANS 12:7 a thorn. Many possibilities have been suggested for this “thorn,” such as a physical ailment of some sort (“in the flesh”; cf. Gal. 4:13–15), a harassing demon (“a messenger of Satan”), or the constant harassment of Jewish persecutors. Throughout the history of the church, no agreement has been reached among hundreds of commentators. As it stands, the “thorn” of Paul’s experiences is readily applied to a variety of trials faced in this life. Few of God’s servants have been free from at least some kind of hindrance, weakness, or opposition. BACK TO 2 CORINTHIANS 12:7

STUDY NOTE FOR 2 CORINTHIANS 12:8 the Lord. Paul’s usual expression to refer to Christ, not to God the Father. Although prayers in the NT are most often directed to God the Father, this is an example of prayer directed to Christ (cf. Acts 1:24; 7:59; 1 Cor. 16:22; Rev. 22:20). It is striking that in his “boasting,” Paul testifies about a request that God did not fulfill. BACK TO 2 CORINTHIANS 12:8

STUDY NOTE FOR 2 CORINTHIANS 12:9 my power is made perfect in weakness. God will accomplish His purposes without taking from His servant the thorn that seems to hinder him. Despite human weaknesses, God’s grace accomplishes His purposes in a fallen world. This promise from God no doubt gave Paul strength and encouragement in subsequent sufferings. Paul shortly ties the general principle to its source—the cross of Christ (13:4). Paul’s whole response to attacks on his apostolic authority has been patterned consciously on Christ and Him crucified, and not on the so-called “Jesus” and the different “gospel” that his opponents foisted upon the erring Corinthians (11:4 note). BACK TO 2 CORINTHIANS 12:9

STUDY NOTE FOR 2 CORINTHIANS 12:10 Paul’s spiritual view is so clear that he can see his sufferings as reasons for rejoicing, for he knows that in them all of Christ’s power is at work. BACK TO 2 CORINTHIANS 12:10

STUDY NOTE FOR 2 CORINTHIANS 12:11 You forced me. Paul has to “boast” about his apostolic weakness because the Corinthians, who know him well, have not defended him against the false apostles, but instead have been seduced (11:1–3) by inflated self-claims and untrue criticism of Paul. BACK TO 2 CORINTHIANS 12:11

STUDY NOTE FOR 2 CORINTHIANS 12:12 signs of a true apostle. Paul identifies the “signs of a true apostle” with miracles, “wonders and mighty works.” Throughout this epistle, Paul also points to other marks that distinguish him from the false apostles: the changed lives of the Corinthians (3:2, 3), the blameless character of his ministry (6:3–10; 7:2; 8:20, 21), his genuine love for his churches (6:11, 12; 7:3; 11:7–11), and his sacrificial endurance of suffering (6:3–10; 11:23–33). In addition to these marks, Paul is ready to mention miraculous signs as divinely authenticating his apostolic ministry. See 1 Cor. 13:2; theological note “The Apostles” on p. 1912. BACK TO 2 CORINTHIANS 12:12

STUDY NOTE FOR 2 CORINTHIANS 12:14 for the third time. See Introduction: Date and Occasion. The first visit was on Paul’s second missionary journey (Acts 18:1–18). The second visit (2:1) is not recorded in Acts but occurred sometime during Paul’s extended stay at Ephesus (Acts 19:1–41).

I seek not what is yours but you. Unlike those preachers whose goal is their own financial reward. BACK TO 2 CORINTHIANS 12:14

STUDY NOTE FOR 2 CORINTHIANS 12:16 got the better of you by deceit. Perhaps Paul’s opponents were saying that his apparent selflessness was a trick to deceive them. Paul answers that he never exploited them through others (v. 17). BACK TO 2 CORINTHIANS 12:16

STUDY NOTE FOR 2 CORINTHIANS 12:18 Titus was coming ahead of Paul (8:6, 16, 17). BACK TO 2 CORINTHIANS 12:18

STUDY NOTE FOR 2 CORINTHIANS 12:19 Paul again emphasizes that he has not been speaking for his own reputation or glory but for the good of the church and for the glory of God. Again he reveals a strong awareness that everything he writes and does is “in the sight of God.” See note on 2:10. BACK TO 2 CORINTHIANS 12:19

STUDY NOTE FOR 2 CORINTHIANS 12:21 Paul’s fatherly ties with the Corinthian church are strong, and he knows that if he returns to find some of them (his “children,” v. 14) still unruly, it will be humiliating for him, just as parents are humiliated by the misbehavior of their children.

many of those who sinned earlier and have not repented. False apostles were not the only problem in Corinth. There were some people still engaging in sin, and Paul warns them (see 1 Cor. 5:1, 2; 6:9–20). BACK TO 2 CORINTHIANS 12:21

STUDY NOTES FOR 2 CORINTHIANS 13

STUDY NOTE FOR 2 CORINTHIANS 13:1 the third time. See note on 12:14. Paul quotes Deut. 17:6 and 19:15. The “two or three witnesses” likely does not mean Paul’s two or three visits to Corinth (for Paul is still only one witness), but is rather a reminder that when he comes, all charges will be considered fairly and dealt with in a just way. On the other hand, in view of his apostolic authority from Christ, he may be implying that each of the warnings he previously delivered both in person and by letter constitutes a distinct testimony or evidence to establish a “case” against those who resist God’s truth. BACK TO 2 CORINTHIANS 13:1

STUDY NOTE FOR 2 CORINTHIANS 13:3 Christ is speaking in me. A strong statement of Paul’s apostolic authority. Christ Himself was speaking through Paul, and Christ’s words through Paul would powerfully silence any offenders. BACK TO 2 CORINTHIANS 13:3

STUDY NOTE FOR 2 CORINTHIANS 13:4 Paul’s life (as that of all Christians) was united with Christ in His death and resurrection, and he continued to share in the resurrection power of Christ as long as he lived (see 4:10–12; Phil. 3:10, 11). BACK TO 2 CORINTHIANS 13:4

STUDY NOTE FOR 2 CORINTHIANS 13:5 Examine ... Test. See 1 Cor. 11:28; Gal. 6:4. Paul’s words help clarify the doctrine of assurance of faith. Paul asks the Corinthians to examine their own lives for evidence of salvation. Such evidence would include trust in Christ (Heb. 3:6), obedience to God (Matt. 7:21), growth in holiness (Heb. 12:14; 1 John 3:3), the fruit of the Spirit (Gal. 5:22, 23), love for other Christians (1 John 3:14), positive influence on others (Matt. 5:16), adhering to the apostolic teaching (1 John 4:2), and the testimony of the Holy Spirit within them (Rom. 8:15, 16). BACK TO 2 CORINTHIANS 13:5

STUDY NOTE FOR 2 CORINTHIANS 13:13 All the saints. Christians in the church from which Paul was writing (see Introduction: Date and Occasion). BACK TO 2 CORINTHIANS 13:13

STUDY NOTE FOR 2 CORINTHIANS 13:14 A Trinitarian benediction, corresponding to the threefold placing of the Lord’s name upon Israel in the benediction pronounced by OT priests (Num. 6:23–27). See theological note “The Triunity of God” on p. 1204. BACK TO 2 CORINTHIANS 13:14

FOOTNOTES FOR 2 CORINTHIANS 1

1 Or For as the sufferings of Christ abound for us, so also our comfort abounds through Christ 2 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church

1 Some manuscripts holiness 2 Or down payment

FOOTNOTES FOR 2 CORINTHIANS 3

1 Some manuscripts your 2 Greek fleshly hearts

1 Greek he 2 Or this Lord 3 Or reflecting the glory of the Lord

FOOTNOTES FOR 2 CORINTHIANS 4

1 Greek as we have received mercy

1 Greek to walk in 2 Greek bondservants

1 Greek man

FOOTNOTES FOR 2 CORINTHIANS 5

2 Some manuscripts putting it off

1 Or creature 2 Or God was in Christ, reconciling

FOOTNOTES FOR 2 CORINTHIANS 6

1 Greek Our mouth is open to you 2 Greek Beliar

FOOTNOTES FOR 2 CORINTHIANS 7

3 Greek flesh 4 Greek lacks in your hearts

FOOTNOTES FOR 2 CORINTHIANS 8

1 Or brothers and sisters 2 The Greek word charis can mean favor or grace or thanks, depending on the context

1 Some manuscripts in your love for us 2 Or he went 3 Or we sent; also verse 22

1 Greek apostles

FOOTNOTES FOR 2 CORINTHIANS 9

2 Or I have sent 3 Greek blessing; twice in this verse 4 Or a gift expecting something in return; Greek greed 5 Greek with blessings; twice in this verse 6 Or all contentment 7 Or you

FOOTNOTES FOR 2 CORINTHIANS 11

1 Greek not according to the Lord

1 Or often in fasting

FOOTNOTES FOR 2 CORINTHIANS 12

1 Or hears from me, even because of the surpassing greatness of the revelations. So to keep me from becoming conceited

FOOTNOTES FOR 2 CORINTHIANS 13

1 Or brothers and sisters 2 Or listen to my appeal

The EPISTLE of PAUL the APOSTLE to the

Galatians

TITLE AND AUTHOR

The apostle Paul wrote Galatians (1:1). He mentions a group of his coworkers who had some role in sending the letter (1:2), but the letter’s style and theology demonstrate that Paul was the immediate author. Since the eighteenth century, a few scholars have considered the letter pseudonymous (that is, that the name “Paul” was used by another, unknown author) but their arguments are generally regarded as having no foundation. The title is taken from the information found in the salutation (1:1, 2).

DATE AND OCCASION

The question of the letter’s date is intertwined with the problem of its destination. Paul names his addressees as “Galatians” (3:1; cf. 1:2), but to which “Galatians” was he writing? Galatia was a Roman province that encompassed roughly the eastern portion of Asia Minor (modern-day Turkey). He may have been writing specifically to the Celtic people who lived in northern Galatia and who were widely known as “Galatians,” or he might have been addressing the people who lived in southern Galatia in central Asia Minor. When we follow the course of Paul’s first and second missionary journeys (Acts 13; 14; 15:36–18:22), we discover that this question has implications for the epistle’s date and for its relationship to Paul’s other letters. Paul visited Pisidian Antioch, Iconium, Lystra, and Derbe (all cities in southern Galatia) on his first and second missionary journeys. If Paul wrote to southern Galatia, he probably wrote to those churches early in his career, shortly after the first missionary journey, or about the time of the Jerusalem Council (Acts 15; cf. Gal. 2:11–14). The date most often given by those who hold this view is A.D. 49. If this is correct, Galatians may be Paul’s earliest epistle in existence today.

Many scholars, however, think that Galatians was written to the ethnic Galatians in the north. If this view is correct, Paul may have planted the Galatian churches on his second missionary journey (Acts 16:6), and probably wrote the letter after passing through “Galatia and Phrygia” (Acts 18:23) on his third missionary journey. Many who follow the “northern Galatian theory” believe that Paul wrote the letter either during his two-year stay in Ephesus (Acts 19) or as he was traveling through Macedonia on his way to Greece at the end of his third missionary journey (Acts 20:1–6; cf. 2 Cor. 2:13). If this is correct, Galatians was probably written in A.D. 54 or 55.

Theories that date the letter later in Paul’s career have the merit of placing Galatians in the same period as 2 Corinthians, Romans, and perhaps Philippians—letters that share with Galatians some matters of common concern. The earlier (southern Galatian) dating, on the other hand, is more easily reconciled with the account of Paul’s movements in the book of Acts. In Galatians, he reports two visits to Jerusalem, the first coming three years after his conversion (1:18–20; Acts 9:26–30) and the second “after fourteen years” (perhaps from his conversion, rather than from the first visit; 2:1–10; Acts 11:29, 30). Paul’s description of the second visit involving his meeting “privately” (2:2) with James, Cephas, and John seems not to fit the description of the apostolic council that, according to Acts, took place on Paul’s third visit to Jerusalem after his conversion (Acts 15). Yet, if Galatians was written after that council, it is hard to explain why Paul omitted mention of that visit—and failed to cite the council’s decision defending the Gentiles’ freedom from the obligation to be circumcised (Acts 15:1, 5, 10, 11, 19, 20, 24–29, 31; 16:4).

Galatians was written to answer specific problems in particular churches. In order to understand the epistle, some knowledge of the situation that provoked Paul to write is essential. Not long after the Galatians had accepted the gospel, agitators came among them who attacked Paul personally (4:17) and preached a distorted form of Christianity, a false gospel (1:6, 7). Their “gospel” required circumcision for justification (6:12). Since the Galatians were uncircumcised Gentiles, the agitators insisted that the Galatians not only believe in Christ for justification but also accept circumcision (2:3–5; 5:2, 6, 11; 6:12, 13, 15).

The zeal of these agitators likely reflects Jewish pressure as well as their own pride. Perhaps they were attempting to convert the Gentile Galatians to Judaism under pressure from nationalistic Jewish groups in Judea who, according to the Jewish historian Josephus, were becoming increasingly intolerant of contact between Jews and Gentiles during the last half of the first century.

The agitators were not content merely to preach their brand of the gospel. They also attempted to discredit Paul, who had founded the Galatian churches (4:13). Their attacks took three forms: (1) They claimed that Paul was a renegade who had defied his superiors, the Jerusalem apostles. Paul responds to this attack in 1:11–2:10. (2) They said that Paul had recently argued with Peter over whether the gospel required Gentiles to become Jews in order to become Christians. Paul gives his account of the encounter with Peter in 2:11–14. (3) The agitators spread the notion that Paul had originally preached circumcision for salvation (5:11) but had recently changed his gospel so that he might more easily accommodate the Gentiles (1:10).

The Galatians, for their part, were showing interest both in the rumors about Paul and in the agitators’ new form of the gospel. By the time Paul wrote, they were in the process of deserting the true gospel and, consequently, God Himself (1:6, 7). They now wanted to be “under the law” (4:21; cf. 5:1) and, specifically, to become circumcised (5:2). This attraction to “a different gospel” (1:6) bore bitter fruit. Dissension appears to have broken out within the community (5:15; 6:3–5).

Paul’s purpose in writing was to persuade the Galatians that no Gentile needs to accept circumcision in order to be justified and to belong to God’s covenant people. The “truth of the gospel” (2:5, 14) is that justification and entrance into communion with the people of God comes by faith in Jesus Christ. Anyone who seeks to violate that sacred sphere of faith by adding other requirements corrupts the gospel and must be resisted at all costs (1:8, 9). In order for his argument to be persuasive, Paul had to demonstrate that the rumors about him were false, and that both his gospel and his authority to preach it came from God Himself (1:11–2:14; cf. 5:11; 6:17).

GENRE

The book of Galatians is a letter, and it generally follows standard first-century epistolary conventions (see Introduction to the Epistles). It contains a standard letter opening (1:1–5), body (1:6–6:10), and conclusion (6:11–18). It is important to note, however, that while Paul uses the standard conventions of first-century letter writing, he does not do so slavishly. He feels free to adapt the form when it suits his specific needs. For example, in his letter to the Galatians, he does not include a thanksgiving immediately after his opening salutation, as he does in his other letters. Instead, he moves immediately into a rebuke of the Galatian believers. This subtle alteration to the standard epistolary form is another piece of evidence indicating the true seriousness of the Galatian error.

LITERARY FEATURES

Many scholars believe that Galatians has an outline indebted to ancient rhetorical forms. After offering the salutation in 1:1–5, he proceeds to introduce the main concerns of the letter in 1:6–10. In antiquity, this portion of the letter was called the exordium. In 1:11–2:14, Paul gives an extended historical narrative (the narratio), the goal of which is to defend the authenticity of his apostleship and to respond to criticisms that it had originated from men. In 2:15–21, Paul presents the thesis, or main proposition (the propositio), of the letter. The argument defending that proposition follows in 3:1–4:11 (the argumentum). After an expression of personal concern (4:12–20) and an illustration drawn from the biblical account of Hagar and Sarah (4:21–31), Paul proceeds to exhort the Galatians to holy living in Gal 5:1–6:10 (the exhortatio). The letter’s conclusion comes in Gal 6:11–18 (including the peroratio, which recaps the main points and makes a final appeal to the Galatians, in 6:11–17).

Scholars differ over the precise outline of the letter, but one thing is clear: as impassioned as Paul is in this letter, his passion is fully in the service of clear thinking and sound argument. The rhetorical shape of the letter also accounts for two features that are absent from this letter but are normally present in Paul’s letters. Galatians lacks an opening prayer of thanksgiving, as well as closing greetings and prayer requests. The absence of these customary epistolary features undoubtedly helps to call attention to the urgency of Paul’s overarching concern in Galatians: the defense of the gospel.

CHARACTERISTICS AND PRIMARY THEMES

The letter to the Galatians stands like a sentinel over the truth that justification is the gift of God’s grace, unearned and undeserved, to be received by faith alone (2:15, 16). Indeed, faith itself is God’s free gift (1:3, 6, 15; 2:19, 21; 6:18; cf. Eph. 2:8, 9). Quite simply, this is “the truth of the gospel” (2:5, 14). Paul shows deep anger over the agitators’ denial of it (3:1; 5:12), warning that those who reject it cannot expect to be saved (1:8; 5:4).

Faith alone is critical because Christ alone is the Savior. He bore the curse of the law in our place on the cross (3:13; 6:14). Made one with Him, we are clothed with His righteousness (3:26, 27), which is our sure hope (5:5). Because we are united to Christ, we receive the rights of His sonship (4:4, 5) and the Spirit of the Son becomes ours, enabling us to live in the Spirit, in fellowship with our Lord (2:20; 4:6, 7; 5:16–18, 25).

The gift of the Spirit is the full blessing promised long ago to Abraham (3:6–9, 14). References to the Holy Spirit actually outnumber the terminology of justification (“justify,” “righteousness,” etc.) in this epistle. Paul appeals to the Galatians’ experience of the Spirit’s life-giving power—apart from circumcision and law-keeping—as evidence supporting his argument that faith in Christ alone is the means by which they have become children of Abraham and heirs of God (3:2, 3). Their new life must be lived in keeping with the Spirit’s lead and in dependence on the Spirit’s power (5:13–26).

Against the proud imagination of sinners that they can earn their own salvation by keeping God’s law, Paul boasts only in the cross, in faith receiving and resting on the promise of God in Christ Jesus (6:14).

THEOLOGY OF GALATIANS

This epistle is one of Paul’s earliest and most powerful statements of justification by faith alone (2:16–21). Paul stresses that our works, however good they may appear to be, in no way justify us. By faith alone we receive the righteousness of Christ—His perfect obedience and His full satisfaction for sin—and it is on the basis of Christ’s righteousness alone that we are declared righteous before God. It is through this same faith that we are the adopted sons of God (3:26, 4:5), and this justifying faith, far from being a dead faith, works by love (5:6), even as by this faith and through the Holy Spirit we eagerly await for the fullness of the gospel hope that accompanies our righteousness in Christ (5:6).

GALATIANS IN THE LARGER STORY OF THE BIBLE

Paul emphasizes that every saving benefit that the believer enjoys comes to him by the merits of Christ and through the Holy Spirit. In fact, Christ died precisely in order that “the blessing of Abraham,” that is the “promised Spirit through faith” might “come to the Gentiles” (3:13, 14). Paul stresses that the gospel that he preached and the gospel that we have received through faith alone is the same gospel that was preached to Abraham (3:8). All believers in Christ, who is the promised offspring of Abraham (3:16), are thereby “Abraham’s offspring, heirs according to promise” (3:29). This is another way of saying that Jesus is true Israel (“Abraham’s seed”) and all those who trust in and are in union with Christ are true Israel (“Abraham’s seed”).

Paul goes to great lengths to demonstrate that the Mosaic law was not contrary to God’s promises (3:21). The law was never meant to be and has never been an independent source of justification and life. It was training Israel to look to Christ; in fact, it was driving them to Christ, in whom alone life is found through faith (3:19–29). Believers, then and now, have always been saved by the work of Christ alone, set forth in the Scriptures of both the OT and the NT. Galatians helps us to understand that throughout redemptive history, God has always had one way of salvation, one gospel for all kinds of people. It expresses passionately and pointedly the Pauline gospel that is elaborated more fully in the epistle to the Romans and articulated more concisely elsewhere in Paul’s correspondence (Eph. 2:1–10; Phil. 3:2–11; Titus 3:4–7)

CHRIST IN GALATIANS

Because of his concern to address justification by faith alone in this letter, Paul reflects upon the cross of Christ. Not only is Christ’s death on the cross decisive for justification (3:10–14), but it is also decisive for sanctification (1:4; 2:20; 5:1, 13; 6:14, 15). As elsewhere in his letters, Paul is concerned to emphasize that Jesus Christ was raised from the dead (1:1). Paul assumes that no sinner can be saved apart from Christ and His work for sinners, and he asserts that corrupting the gospel by the addition of human works subjects oneself to God’s curse (1:8, 9).

HISTORY OF INTERPRETATION

The interpretive framework known as the New Perspective on Paul has dominated the study of this letter since the last quarter of the twentieth century. The New Perspective on Paul stands in contrast to the traditional view of Paul since the Reformation. The traditional view understands Paul’s use of the expression “works of the law” as referring ultimately to a system of works righteousness—wrongheaded attempts to earn God’s favor through human effort and merit in keeping the law. The Protestant Reformers drew a parallel between this view among first-century Jews in Paul’s day and later medieval Roman Catholicism in the sixteenth century because of the emphasis in both of those groups on the role of the believer’s good works in meriting a right standing before the Lord. Justification by faith alone through grace alone in Christ alone was the Reformation’s answer to this futile attempt to achieve righteousness through human “works of the law.” Martin Luther and the other Reformers saw this view heralded by Paul in Galatians.

The New Perspective, on the other hand, argues that Paul’s main concern in Galatians is not fundamentally how a sinner is saved but rather how one may be identified as a member of the people of God and how one remains part of this covenant community. The New Perspective suggests that Paul’s opponents were claiming that circumcision, dietary laws, and feast days (“works of the law”) were required for inclusion in the covenant community; in Galatians, Paul answers by positing justification by faith as the badge of entrance into the covenant community. Justification, according to the New Perspective, is not about how one gets saved, but rather about how one identifies the church. In other words, for the New Perspective, Galatians is about ecclesiology (the nature of the church), not soteriology (the nature of salvation).

While Paul undoubtedly has Jew/Gentile relations in the church in view in Galatians (as he does in Romans and Ephesians), the New Perspective reverses Paul’s approach in this letter. He focuses on “the works of the law” not as badges of covenant inclusion but as badges of righteousness before God. For instance, in Gal. 3:10–14 the apostle clearly understands “works of the law” not as sociological or ecclesiological identifiers, but as deeds that one does in order to secure acceptance before God. And he says quite plainly that “by the works of the law” as deeds that must be done, “no one will be justified” or declared right with God (2:16). How then is one in the right with God? “Through faith in Jesus Christ” (2:16). Justifying “faith” in Christ, therefore, consists in renouncing our own efforts for justification, and receiving and trusting only in Christ and his work for justification.

As individuals trust in Jesus Christ, they are declared right with God—they are justified—based only on what Christ has done and not in any way on what they have done. In fact, all that is true of Christ is true of them: they are crucified with Him and they are raised with Him (2:20). That is the basis, then, of the justification that is required for inclusion in the true covenant community, whether one is Jew or a Gentile (3:28). All those who trust in Jesus Christ alone are united to Him, declared righteous, and are now part of a new humanity. They are heirs to Abraham’s promises, and they have received the Holy Spirit. Individuals reveal that they are part of the true covenant community by walking in step with the Spirit and living lives of faith-filled love (5:6, 13, 14, 16–26). Such love and holiness are outward evidences of saving faith, and demonstrate that one is in Christ and has received the imputation of His righteousness by faith in Him alone; therefore, one is also a part of the true church of God that will celebrate the marriage supper of the Lamb on that last day (Rev. 19:6–10) Soteriology, then, is the basis for ecclesiology.

OUTLINE OF GALATIANS

I. SALUTATION (1:1–5)

II. THE PROBLEM IN GALATIA: ANOTHER GOSPEL FROM FALSE TEACHERS (1:6–9)

III. DEFENSE OF PAUL’S APOSTLESHIP (1:10–2:14)

A. Paul Seeks God’s Approval Rather than Man’s (1:10)

B. Paul Not Dependent upon the Jerusalem Apostles for His Authority (1:11–2:14)

1. Called by God (1:11–16)

2. Jerusalem authorities added nothing to his original calling (1:17–2:10)

3. Paul’s authority demonstrated by his challenge of Peter’s error (2:11–14)

IV. PAUL’S DEFENSE OF THE GOSPEL (2:15–6:10)

A. Peace with God Comes Through Faith in Jesus Christ for Jew and Gentile Alike (2:15–21)

B. Justification Through Faith Has Replaced Condemnation Under Law (3:1–5:12)

1. The Spirit’s presence proves faith’s effectiveness (3:1–5)

2. Abraham’s faith proves faith’s effectiveness (3:6–9)

3. Curse of the law proves the ineffectiveness of works (3:10–14)

4. Promise to Abraham has priority over condemnation by the law (3:15–4:7)

5. First personal appeal not to abandon the gospel (4:8–20)

6. A scriptural proof (4:21–5:1)

7. Second personal appeal not to abandon the gospel (5:2–12)

C. Practical Effects of the Gospel (5:13–6:10)

1. Love fulfills the law (5:13–15)

2. The spirit struggles with the flesh (5:16–26)

3. Church works in harmony (6:1–10)

V. CONCLUSION (6:11–18)

A. Third Personal Appeal Not to Abandon the Gospel (6:11–17)

B. Benediction (6:18)

GREETING

1  Paul, an apostle— not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead— 2 and all the brothers [1] who are with me,

To the churches of Galatia:

[3] Grace to you and peace from God our Father and the Lord Jesus Christ, [4] who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, 5 to whom be the glory forever and ever. Amen.

NO OTHER GOSPEL

[6] I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— [7] not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. [8] But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. [9] As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.

[10] For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant [2] of Christ.

PAUL CALLED BY GOD

[11] For I would have you know, brothers, that the gospel that was preached by me is not man’s gospel. [3] [12] For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. [13] For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. [14] And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. [15] But when he who had set me apart before I was born, [1] and who called me by his grace, [16] was pleased to reveal his Son to [2] me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone; [3] [17] nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.

[18] Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days. [19] But I saw none of the other apostles except James the Lord’s brother. 20 (In what I am writing to you, before God, I do not lie!) [21] Then I went into the regions of Syria and Cilicia. [22] And I was still unknown in person to the churches of Judea that are in Christ. 23 They only were hearing it said, “He who used to persecute us is now preaching the faith he once tried to destroy.” 24 And they glorified God because of me.

PAUL ACCEPTED BY THE APOSTLES

2  Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. [2] I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. [3] But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. [4] Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— [5] to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. [6] And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me. [7] On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), [9] and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. [10] Only, they asked us to remember the poor, the very thing I was eager to do.

PAUL OPPOSES PETER

[11] But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. [12] For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. [1] 13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. [14] But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?”

JUSTIFIED BY FAITH

[15] We ourselves are Jews by birth and not Gentile sinners; [16] yet we know that a person is not justified [1] by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

[17] But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! [18] For if I rebuild what I tore down, I prove myself to be a transgressor. [19] For through the law I died to the law, so that I might live to God. [20] I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not nullify the grace of God, for if righteousness [2] were through the law, then Christ died for no purpose.

BY FAITH, OR BY WORKS OF THE LAW?

3  O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. [2] Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? [3] Are you so foolish? Having begun by the Spirit, are you now being perfected by [1] the flesh? 4 Did you suffer [2] so many things in vain—if indeed it was in vain? 5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— [6] just as  Abraham “believed God, and it was counted to him as righteousness”?

7 Know then that it is those of faith who are the sons of Abraham. 8 And the Scripture, foreseeing that God would justify [3] the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” 9 So then, those who are of faith are blessed along with Abraham, the man of faith.

THE RIGHTEOUS SHALL LIVE BY FAITH

[10] For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” [11] Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” [4] [12] But the law is not of faith, rather “The one who does them shall live by them.” [13] Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— [14] so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit [1] through faith.

JUSTIFICATION BY FAITH

Martin Luther declared that justification by faith alone is the article upon which the church stands or falls. This cardinal doctrine of the Protestant Reformation was seen as the battleground for nothing less than the gospel itself.

Justification may be defined as that act by which unjust sinners are made right in the sight of a just and holy God. The supreme need of unjust persons is righteousness. It is this lack of righteousness that is supplied by Christ on behalf of the believing sinner. Justification by faith alone means justification by the righteousness or merit of Christ alone, not by our goodness or good deeds.

The issue of justification focuses on the question of merit and grace. Justification by faith means that the works we do are not good enough to merit justification. As Paul puts it, “By works of the law no human being will be justified in his sight” (Romans 3:20). Justification is forensic. That is, we are declared, counted, or reckoned to be righteous when God imputes the righteousness of Christ to our account. The necessary condition for this is faith.

Protestant theology affirms that faith is the instrumental cause of justification in that faith is the means by which the merits of Christ are appropriated to us. Roman Catholic theology teaches that baptism is the primary instrumental cause of justification and that the sacrament of penance is the secondary, restorative cause. (Roman Catholic theology views penance as the second plank of justification for those who have made shipwreck of their souls—those who have lost the grace of justification by committing mortal sin.) The sacrament of penance requires works of satisfaction by which human beings achieve congruous merit for justification. The Roman Catholic view affirms that justification is by faith, but denies that it is by faith alone, adding good works as a necessary condition.

The faith that justifies is a living faith, not an empty profession of faith. Faith is a personal trust that clings to Christ alone for salvation. Saving faith is also a penitent faith that embraces Christ as both Savior and Lord.

The Bible says that we are not justified by our own good works, but by what is added to us by faith, namely the righteousness of Christ. In a synthesis, something new is added to something basic. Our justification is a synthesis because we have the righteousness of Christ added to us. Our justification is by imputation. God transfers to us, by faith, the righteousness of Christ. This is not a “legal fiction” because God ascribes to us the real merit of Christ, to whom we now belong. It is a real imputation.

THE LAW AND THE PROMISE

[15] To give a human example, brothers: [2] even with a man-made covenant, no one annuls it or adds to it once it has been ratified. [16] Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. [17] This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.

[19] Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. [20] Now an intermediary implies more than one, but God is one.

[21] Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. 22 But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

23 Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. [24] So then, the law was our guardian until Christ came, in order that we might be justified by faith. 25 But now that faith has come, we are no longer under a guardian, [26] for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ. [28] There is neither Jew nor Greek, there is neither slave [1] nor free, there is no male and female, for you are all one in Christ Jesus. [29] And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

SONS AND HEIRS

4  I mean that the heir, as long as he is a child, is no different from a slave, [2] though he is the owner of everything, 2 but he is under guardians and managers until the date set by his father. [3] In the same way we also, when we were children, were enslaved to the elementary principles [3] of the world. [4] But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, [5] to redeem those who were under the law, so that we might receive adoption as sons. [6] And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God.

PAUL’S CONCERN FOR THE GALATIANS

8 Formerly, when you did not know God, you were enslaved to those that by nature are not gods. [9] But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? [10] You observe days and months and seasons and years! 11 I am afraid I may have labored over you in vain.

[12] Brothers, [1] I entreat you, become as I am, for I also have become as you are. You did me no wrong. [13] You know it was because of a bodily ailment that I preached the gospel to you at first, 14 and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. 15 What then has become of your blessedness? For I testify to you that, if possible, you would have gouged out your eyes and given them to me. 16 Have I then become your enemy by telling you the truth? [2] [17] They make much of you, but for no good purpose. They want to shut you out, that you may make much of them. 18 It is always good to be made much of for a good purpose, and not only when I am present with you, [19] my little children, for whom I am again in the anguish of childbirth until Christ is formed in you! [20] I wish I could be present with you now and change my tone, for I am perplexed about you.

EXAMPLE OF HAGAR AND SARAH

21 Tell me, you who desire to be under the law, do you not listen to the law? [22] For it is written that Abraham had two sons, one by a slave woman and one by a free woman. [23] But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. [24] Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. [25] Now Hagar is Mount Sinai in Arabia; [3] she corresponds to the present Jerusalem, for she is in slavery with her children. [26] But the Jerusalem above is free, and she is our mother. 27 For it is written,

“Rejoice, O barren one who does not bear;

break forth and cry aloud, you who are not in labor!

For the children of the desolate one will be more

than those of the one who has a husband.”

28 Now you, [1] brothers, like Isaac, are children of promise. [29] But just as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. [30] But what does the Scripture say? “Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.” 31 So, brothers, we are not children of the slave but of the free woman.

CHRIST HAS SET US FREE

5  For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

[2] Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. [3] I testify again to every man who accepts circumcision that he is obligated to keep the whole law. [4] You are severed from Christ, you who would be justified [2] by the law; you have fallen away from grace. [5] For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. [6] For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

7 You were running well. Who hindered you from obeying the truth? 8 This persuasion is not from him who calls you. [9]  A little leaven leavens the whole lump. 10 I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is. [11] But if I, brothers, [3] still preach [4] circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. [12] I wish those who unsettle you would emasculate themselves!

[13] For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. [14] For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” [15] But if you bite and devour one another, watch out that you are not consumed by one another.

KEEP IN STEP WITH THE SPIRIT

[16] But I say, walk by the Spirit, and you will not gratify the desires of the flesh. [17] For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, [20] idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, [21] envy, [1] drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. [22] But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. [24] And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

25 If we live by the Spirit, let us also keep in step with the Spirit. 26 Let us not become conceited, provoking one another, envying one another.

BEAR ONE ANOTHER’S BURDENS

6  Brothers, [2] if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. [2] Bear one another’s burdens, and so fulfill the law of Christ. 3 For if anyone thinks he is something, when he is nothing, he deceives himself. [4] But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. [5] For each will have to bear his own load.

[6] Let the one who is taught the word share all good things with the one who teaches. 7 Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. 8 For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. 9 And let us not grow weary of doing good, for in due season we will reap, if we do not give up. [10] So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.

FINAL WARNING AND BENEDICTION

[11] See with what large letters I am writing to you with my own hand. [12] It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. 13 For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. [14] But far be it from me to boast except in the cross of our Lord Jesus Christ, by which [1] the world has been crucified to me, and I to the world. [15] For neither circumcision counts for anything, nor uncircumcision, but a new creation. [16] And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.

[17] From now on let no one cause me trouble, for I bear on my body the marks of Jesus.

[18] The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.

STUDY NOTES FOR GALATIANS 1

STUDY NOTE FOR GALATIANS 1:1 Paul. We know from fifteen references in Acts 7–13 that Paul was also called “Saul,” the Hb. name borne by Israel’s first king, who had belonged to the tribe of Benjamin (1 Sam. 9:1, 2), as did the apostle (Phil. 3:5). In his letters, however, he always calls himself “Paul,” a common Roman name, probably connected with his Roman citizenship (Acts 16:37, 38; 22:25–28). Before entering Galatia, Paul had evangelized the proconsul of Cyprus, who bore the same name (Sergius Paulus; Acts 13:9 note).

apostle. The word means “messenger.” Paul could on occasion use it to refer to an envoy sent by a church such as Epaphroditus (Phil. 2:25), but he uses it often in Galatians to denote emissaries uniquely sent by the risen Christ and bearing His delegated authority, including the original apostles at Jerusalem (1:17, 19; 1 Cor. 15:9). Paul here identifies himself as an apostle along these latter lines. Paul claims the authority of an apostle to lay the foundation of the church (1 Cor. 3:10; 9:1; 14:37, 38; Eph. 2:20; 3:3–5). His apostleship and calling came directly from God Himself (1:11–2:10). See note on 2 Cor. 1:1.

not from men nor through man. Without denying Jesus’ humanity, Paul here implies His divine authority by identifying Him with the Father who raised Him from the dead. Christ directly calls His apostles, without human intermediaries (Luke 6:13; Acts 1:2, 21–26; 9:15). Apparently the Judaizers in Galatia sought to undermine Paul’s gospel by alleging that his authority was derived from the Twelve (vv. 11, 12, 16–20). BACK TO GALATIANS 1:1

STUDY NOTE FOR GALATIANS 1:3 Grace to you and peace. Each of Paul’s letters begins with a reference to these two blessings from God. “Grace” translates the Gk. charis, which means “an undeserved act of kindness.” Paul uses this word more often than any other NT writer and gives it immense theological significance. It refers to all that God has given us in Christ, nothing of which we have earned or can repay. “Peace” refers to the relationship that Christ’s death and resurrection (1:4) have established with God for those who believe the gospel. For Paul’s own comments on the meaning of these two terms, see Rom. 5:1, 2. BACK TO GALATIANS 1:3

STUDY NOTE FOR GALATIANS 1:4 present evil age. Only Christ, in His death and resurrection, can deliver the sinner from the order of united human rebellion against God. Believers no longer belong to this age but have been brought by Christ, through the Spirit, into “the age to come” (Eph. 1:21), which Paul will later refer to as the “new creation” (2 Cor. 5:17; Gal. 6:15). BACK TO GALATIANS 1:4

STUDY NOTE FOR GALATIANS 1:6 him who called you in the grace. This is not Paul the preacher, but God Himself (Rom. 1:6, 7; 8:28, 30; 1 Pet. 1:15). God’s grace comes to us at His initiative, by His call, and not because of anything we have done to deserve it (1:15; Rom. 4:4–8; 8:30; 9:11–13). BACK TO GALATIANS 1:6

STUDY NOTE FOR GALATIANS 1:7 not that there is another. Though the Judaizers may present their message as “gospel,” no teaching that claims that Christ’s redemptive achievement needs to be supplemented by our efforts deserves to be called “good news.”

some who trouble. Probably Jewish Christians from Jerusalem who insisted that Gentiles must not only believe in Jesus Christ but also accept circumcision and adhere to other aspects of the ceremonial law in order to become Jews and thereby be saved (2:3–5, 12; 5:4, 5; 6:12, 13). Various shades of this idea were widespread among some early Jewish Christians (Acts 15:1; 21:20, 21; Phil. 3:2, 3). BACK TO GALATIANS 1:7

STUDY NOTE FOR GALATIANS 1:8, 9 Those who add any additional requirements for salvation to faith in Jesus Christ, no matter how excellent their credentials, twist the gospel into another form. The preachers of the false gospel are under God’s condemnation. BACK TO GALATIANS 1:8

1:9 accursed. Paul’s usual thanksgiving for his readers is here replaced by the threat of a covenant curse, repeated for emphasis. The Gk. word is anathema, used also in Rom. 9:3. Paul’s righteous indignation toward anyone who would obscure God’s grace in Christ comes to expression in his later wish that they would emasculate themselves (5:12), which would disqualify them from entering the Lord’s assembly (Deut. 23:1; see Phil. 3:2). BACK TO GALATIANS 1:9

STUDY NOTE FOR GALATIANS 1:10 seeking the approval of man. Paul’s opponents in Galatia attacked not only the gospel but also its messenger, Paul. One of their charges was that Paul preached an easy form of the gospel, requiring neither circumcision nor obedience to the Sabbath laws and dietary restrictions, but only faith in Jesus as Messiah (4:10; 5:11). BACK TO GALATIANS 1:10

STUDY NOTE FOR GALATIANS 1:11 not man’s. Paul defends himself against his opponents’ charge that he is in rebellion against the Jerusalem apostles who gave him his authority in the first place, or that his gospel is at odds with theirs. Paul contends that his authority and gospel come from God alone—the Jerusalem apostles merely confirmed those things. This argument extends at least through the end of chapter 1 and perhaps into chapter 2. BACK TO GALATIANS 1:11

STUDY NOTE FOR GALATIANS 1:12 through a revelation. See Acts 9:3–5; 22:6–10; 26:13–18; 1 Cor. 15:8. BACK TO GALATIANS 1:12

STUDY NOTE FOR GALATIANS 1:13 persecuted the church of God. Paul’s persecution of the church before his call was well known to the early Christians (Acts 7:58; 8:3; 9:1, 2). Paul himself was profoundly ashamed of this part of his past (1 Cor. 15:9), although he looked on it as evidence that God’s grace can overcome the resistance of even the most rebellious sinners (Acts 22:4, 5; 26:9–11; 1 Cor. 15:10; Phil. 3:6; 1 Tim. 1:13, 14). Paul’s point in this and the following verse is that he did not derive his gospel from his pre-converted life in Judaism. BACK TO GALATIANS 1:13

STUDY NOTE FOR GALATIANS 1:14 extremely zealous. Paul is fond of pointing out to opponents like those in Galatia that being a Jew, even a zealous Jew, is insufficient for salvation. Paul considers his own experience proof that zeal for the law will not save (Rom. 9:30–10:4; 2 Cor. 11:22; Phil. 3:4–6). BACK TO GALATIANS 1:14

STUDY NOTE FOR GALATIANS 1:15 before I was born. Paul consciously echoes the call of Jeremiah (Jer. 1:5) and, perhaps, the servant spoken of by Isaiah (Is. 49:1, 5), whose prophecies spoke of the progress of the gospel to the Gentiles. Paul is conscious that his apostleship (v. 1 note) is in continuity with the OT prophetic tradition (see Rom. 15:8–12).

called me by his grace. See note on v. 3; theological note “Effectual Calling” on p. 2146. Paul’s call to be an apostle, like the faith of every believer, is the product of God’s prior grace. Before birth, and therefore before they could do anything good or bad, God chose to create faith in His elect (Rom. 9:10–13; Eph. 1:4–6). No one can earn God’s call; it is a free gift. BACK TO GALATIANS 1:15

STUDY NOTE FOR GALATIANS 1:16 Gentiles. Both “nations” and “Gentiles” are correct translations of the Gk. word used here. Jewish writers used the term to refer to everyone that was not a Jew. Paul was called to preach to the Gentiles (2:9; Acts 9:15; 22:21; 26:17; Rom. 1:5; 15:16), but he did not regard this as a call to preach exclusively to Gentiles. In Acts 13–28, he frequently preaches to Jews, and such passages as Rom. 1:14–16; 9:1–5; 1 Cor. 9:20 show that he was ready to evangelize Jews when the opportunity presented itself.

consult with anyone. Paul did, of course, meet with Ananias three days after his conversion (Acts 9:10–19; 22:12–16). The word translated “consult,” however, suggests laying something before someone or submitting it for comment and approval. Paul certainly did not consult Ananias in this sense. Ananias’s role was to confirm Paul’s calling to preach to the Gentiles and to baptize him. BACK TO GALATIANS 1:16

STUDY NOTE FOR GALATIANS 1:17 Jerusalem ... Arabia ... Damascus. Paul’s conversion and call took place near Damascus (Acts 9:3; 22:6; 26:12). He spent several days in the city after his conversion (Acts 9:19). This ancient city is on a fertile plain between two rivers, and the traveler from there must literally “go up” to Jerusalem in the Palestinian highlands. Jerusalem was the cultural and religious center of Palestine, and home to James, Peter, and John, who are prominent in Acts and Galatians as leaders of the early Christian community in Jerusalem (2:9). Paul stresses that his call to preach to the Gentiles came from God and not from the leaders of the Jerusalem church. Arabia was ruled by a Nabatean king, Aretas IV, who struggled with Rome for control of Damascus. When Paul was converted, Aretas’s governor was in control of the city and apparently aided angry Jews in an effort to kill Paul (Acts 9:23–25; 2 Cor. 11:32, 33). BACK TO GALATIANS 1:17

STUDY NOTE FOR GALATIANS 1:18 three years. The “many days” of Acts 9:23.

to Jerusalem. Paul’s first trip to Jerusalem after his conversion (Acts 9:26–30).

visit. This translates a Gk. word that means visiting someone for the purpose of getting information. Paul may have interviewed Peter about Jesus’ life and teaching.

Cephas. Peter’s Aramaic name was “Cephas.” Both “Cephas” and “Peter” mean “rock.” BACK TO GALATIANS 1:18

STUDY NOTE FOR GALATIANS 1:19 James the Lord’s brother. See Matt. 13:55 and Mark 6:3. This James is not the disciple James (son of Zebedee) who is frequently coupled with Peter and John in the Gospels. Herod Agrippa murdered that James in the church’s earliest days (Acts 12:2). Nor is he James the son of Alphaeus (Matt. 10:3). James, the Lord’s brother, at first did not believe in Jesus (John 7:5) but later was converted, perhaps as a result of seeing the risen Lord (1 Cor. 15:7). He emerged as a recognized leader of the church in Jerusalem (Acts 12:17; 15:13–21; 21:18–26). BACK TO GALATIANS 1:19

STUDY NOTE FOR GALATIANS 1:21 Syria and Cilicia. See Acts 9:30. Paul returned home to Tarsus (Acts 9:11; 21:39; 22:3), the most important city in Cilicia. This part of Cilicia was under the administration of the Roman province of Syria during the early first century. Paul’s use of the two names is accurate. BACK TO GALATIANS 1:21

STUDY NOTE FOR GALATIANS 1:22 Judea. Paul could be referring to the specific region of OT Judah, or to the Roman province of Judea, which included ancient Judah, Samaria, and Galilee. BACK TO GALATIANS 1:22

STUDY NOTES FOR GALATIANS 2

STUDY NOTE FOR GALATIANS 2:1 fourteen years. Either after his conversion or, more likely, after his first visit to Jerusalem.

again to Jerusalem. This may refer to a second visit after his conversion, or to a third visit, recorded in Acts 15:2. The purpose of the visit mentioned here corresponds well with the purpose of the visit in Acts 15, but it is difficult then to explain why Paul leaves the second visit (Acts 11:27–30) out of his narrative. If, as some scholars believe, Galatians was written after Paul’s first missionary journey (Acts 13; 14) but before the Jerusalem council (Acts 15), then the journey spoken of here is the Acts 11 journey, and the Acts 15 journey had not yet occurred when the apostle wrote to the church at Galatia. Some object to this theory on the grounds that vv. 7–9 assume that Paul’s Gentile ministry has already begun. Paul does not seem to have begun his missionary travels at the time of the Acts 11 journey (Acts 13:1–3), although he and Barnabas had been teaching Gentiles (Acts 11:20–26) when the church in Syrian Antioch sent them to Jerusalem with an offering for the poor. Some scholars believe that the evidence favors understanding this private meeting with three “pillars” (2:2, 6–9) as another account of the more public council of apostles and elders that Luke records in Acts 15. Others hold that the interview recorded in Gal. 2:1–10 took place quietly when Barnabas and Paul delivered the donation from the church in Antioch to the elders in Jerusalem (Acts 11:27–30), and that the Jerusalem council had not yet occurred when Paul wrote Galatians.

Barnabas. A native of Cyprus and one of the earliest Christians (Acts 4:36). Barnabas’s name in Aramaic means “son of encouragement,” and his appearances in Acts demonstrate that he lived up to his name (Acts 4:36, 37; 11:22–24, 30).

Titus. Although not mentioned in Acts, Titus was one of Paul’s most trusted companions and messengers, tasked with the delicate challenge of effecting reconciliation between the Corinthian church and Paul, with fiscal stewardship, and with establishing order in the churches on the Mediterranean island of Crete. Cf. 2 Cor. 2:12, 13; 7:6; 8:6; Titus 1:4, 5. Since he was not circumcised (v. 3), Titus was obviously a Gentile who had not become a full proselyte to Judaism prior to his conversion to Christianity, although he might have been a “God fearer” before coming to faith in Christ (Acts 10:2 note). BACK TO GALATIANS 2:1

STUDY NOTE FOR GALATIANS 2:2 a revelation. If this is the Acts 11 visit, the revelation may have been the prophecy of Agabus (11:28). If not, it was probably similar to other special revelations that Paul received from God (Acts 9:4–6; 16:9; 18:9, 10; 2 Cor. 12:1–6). If the meeting described here is the council of Acts 15, apparently Paul’s special revelation confirmed the decision of the church at Antioch that the dispute over the Gentiles’ status must be referred to the apostles and elders in Jerusalem (Acts 15:2).

in vain. While the Jerusalem leaders were not the source of Paul’s authority, his efforts to preach the gospel among the Gentiles would have been hindered if these influential men had opposed him. BACK TO GALATIANS 2:2

STUDY NOTE FOR GALATIANS 2:3 forced to be circumcised. See 5:12 and Acts 15:1. Circumcision was the distinguishing mark of the Jew, and the final step in the conversion of a male Gentile to the Jewish religion. Some Jewish Christians believed that Gentiles also had to accept circumcision in order to be saved and to be counted as belonging to God’s chosen people. Paul is vehemently opposed to this teaching and maintains throughout Galatians that justification is by faith in Christ alone, and not at all by works. BACK TO GALATIANS 2:3

STUDY NOTE FOR GALATIANS 2:4 false brothers. Paul considered the doctrine of justification by grace alone through faith alone to be so important that he excluded from the church all who did not hold to it (1:8, 9; 5:2–4). Those who teach that justification is not by faith alone have been cut off from Christ (5:4).

freedom. The freedom of the believer is not freedom to sin, but freedom from the curse the law pronounces on sin (3:10–14; 5:1, 13). In this context, Paul also has in view believers’ freedom, under the new covenant, from aspects of the law of Moses such as circumcision and the dietary laws, which set ancient Israel apart from the nations.

slavery. Probably bondage to sin (Rom. 6:15–23; 7:25) and to the curse that the law pronounces on those who violate it (3:10). By placing excessive obligations on Christians’ consciences and making assurance of God’s favor contingent on one’s own performance, the opponents of the gospel actually imposed an unbearable yoke on believers (4:8–10; 5:1; cf. Acts 15:10, 11). Outside of Jesus Christ, there is only spiritual slavery and bondage. BACK TO GALATIANS 2:4

STUDY NOTE FOR GALATIANS 2:5 truth of the gospel. See v. 14; 1:8, 9 and notes. The declaration of the sinner as righteous in God’s sight comes only through the faith that is graciously given to the believer by God (1:6, 15; Eph. 2:8). Any attempt to add to the work of Christ that alone justifies us, such as circumcision, is a denial of the sufficiency of faith in Christ’s merits for satisfying God’s justice, and therefore is a perversion of the gospel. BACK TO GALATIANS 2:5

STUDY NOTE FOR GALATIANS 2:6 partiality. Just as the external mark of circumcision does not define the boundary of God’s people, so worldly prestige is not important to God (Deut. 10:17; 1 Sam. 16:7; Rom. 2:25–29). BACK TO GALATIANS 2:6

STUDY NOTE FOR GALATIANS 2:7 the uncircumcised. See note on 1:16. Paul describes himself as “an apostle to the Gentiles” (Rom. 11:13) and marvels at the calling he has received by grace to disclose the “mystery” that the Gentiles now share in Israel’s covenantal privileges (Eph. 3:1–6).

Peter ... circumcised. Peter was apparently the chief spokesman of the early Jerusalem church (Acts 1–12). Only with great reluctance did he respond to God’s command to associate with the Gentile Cornelius (Acts 10). Although Peter recognized the necessity of including Gentiles in God’s people (Acts 10:34, 35; 11:17; 15:7–11), God called him primarily to preach the gospel to Jews. BACK TO GALATIANS 2:7

STUDY NOTE FOR GALATIANS 2:9 James and Cephas and John. See notes on v. 7; cf. 1:18, 19. These three men had special authority in the early Jerusalem church. Peter and John are frequently seen together (Acts 3; 4), and James (1:19 note) was prominent in the Jerusalem church (Acts 12:17; 15:13; 21:18). “Pillars” was used as a metaphor for people in important leadership positions.

grace ... given to me. Regarding Paul’s conversion and call, see 1:15 and note. Paul frequently referred to his call as God’s grace, given to him (Rom. 1:5; 12:3; 15:15, 16; 1 Cor. 3:10).

we should go to the Gentiles. Barnabas, like Paul, was chiefly a missionary to the Gentiles (Acts 13; 14; 15:36–41). BACK TO GALATIANS 2:9

STUDY NOTE FOR GALATIANS 2:10 remember the poor. Some associate these words with the purpose of Paul’s second visit to Jerusalem (Acts 11:27–30). On that visit, Paul and Barnabas were commissioned to take an offering from Antioch to the Christians in Judea who were suffering because of a famine. In this case, the poverty of which Paul speaks is literal poverty. Others believe that these words refer to Paul’s collection for the Jerusalem saints (Acts 24:17; Rom. 15:26; 1 Cor. 16:1–3; 2 Cor. 8; 9), to which the Galatians contributed (1 Cor. 16:1), but that interpretation is unlikely. BACK TO GALATIANS 2:10

STUDY NOTE FOR GALATIANS 2:11 Antioch. The capital of the Roman province of Syria and the largest city of that province. Antioch was home to a large Jewish community and, not surprisingly, was the first place mentioned in Acts where Jewish Christians preached the gospel to Gentiles (Acts 11:19, 20). Not only was the church at Antioch the first church in our records to bring Jewish and Gentile Christians together in worship and fellowship; but also, as far as we know, it was the first church to send missionaries to other regions, to preach the gospel specifically to Gentiles (Acts 13:1–3). BACK TO GALATIANS 2:11

STUDY NOTE FOR GALATIANS 2:12 drew back. Both Peter and Barnabas (v. 13) succumbed to pressure from a group that believed that to be circumcised—that is, to become a full Jewish proselyte—was necessary in order to be saved and to be regarded as a Christian. Peter evidently had come under criticism for sharing meals with uncircumcised Gentiles after preaching the gospel to the Roman centurion Cornelius and his circle of relatives and friends (Acts 11:1–3). BACK TO GALATIANS 2:12

STUDY NOTE FOR GALATIANS 2:14 truth of the gospel. See note on v. 5.

live like a Gentile. Before the arrival of the “circumcision” group, Peter had eaten freely with Gentiles, apparently disregarding the Mosaic regulations concerning kosher and non-kosher foods (v. 12). After the circumcision party arrived, Peter was acting as if Gentiles had to become Jews in order to be saved and to become full members of God’s people. These actions were inconsistent with his former practice and belief that Gentiles did not have to become Jews in order to be saved. BACK TO GALATIANS 2:14

STUDY NOTE FOR GALATIANS 2:15, 16 These verses are central in Galatians, and quite possibly are the epistle’s “thesis statement.” Paul’s point is that everyone (circumcised Jew as well as uncircumcised Gentile) is placed in a right relationship with God through faith in Jesus Christ alone. The words “righteousness,” “righteous,” “justify,” and “justification” in the NT are all from the same Gk. root and have related meanings. In these two verses, the term “justify” appears three times; three times it is said to be by faith (believing) in Christ, and three times “the works of the law” are excluded as the means of justification. BACK TO GALATIANS 2:15

2:16 See theological note “Faith and Works” on p. 2231. In the OT, God rules and judges with perfect justice (1 Sam. 26:23), and pronounces His verdict of innocence or guilt. To “justify” is to declare to be right (Deut. 25:1). But if no one living is righteous before God (Ps. 143:2), how can there be hope of that verdict (Job 9:2)? As God is the Judge, whose verdict is final and just, so He is the Savior who can provide deliverance from His own judgment (Jon. 2:9). God’s righteousness is revealed not only as His requirement, but also as His gift (Is. 45:24, 25; 54:14–17). That gift comes at last through the Messiah (Is. 53:8; Jer. 23:5, 6; 33:14–16). Paul proclaims the fulfillment of the OT promise (Rom. 3:21–26). Faith receives the gift of Christ’s righteousness, a gift that includes forgiveness through His atonement.

works of the law. Paul has been referring to the “works” that distinguish Jews from Gentiles (v. 15), such as circumcision, dietary restrictions, and Sabbath-keeping. His phrase, however, includes all the efforts of fallen humanity to keep God’s law so as to merit His justifying verdict (cf. Eph. 2:8, 9; Titus 3:4–8).

no one will be justified. A near quotation of Ps. 143:2. Our legal observances cannot establish a right relationship with God. Something other than our law-keeping is needed for that, and God has provided it in the gift of Christ’s righteousness—His perfect obedience to the law and His atoning death on the cross. Faith does not merit God’s acceptance; it accepts Christ’s merit before God (Phil. 3:9). BACK TO GALATIANS 2:16

STUDY NOTE FOR GALATIANS 2:17 we ... found to be sinners. The Galatian agitators and the “men ... from James” (v. 12) considered Paul (and Peter) a “sinner” (like the Gentiles of v. 15) for breaking the Jewish dietary food laws. They probably also accused Paul’s gospel of promoting sin (Rom. 3:8). BACK TO GALATIANS 2:17

STUDY NOTE FOR GALATIANS 2:18 tore down. The Gk. word translated “tore down” is used in the NT to mean the tearing down of an edifice (Matt. 24:2; Mark 13:2; Luke 21:6; Rom. 14:20). Paul may be thinking here of efforts to keep God’s commands in order to merit justification from Him, or perhaps the maintenance of regulations that mark the boundary between law-abiding Jewish “insiders” and lawless Gentiles outside (Eph. 2:14, 15). To rebuild the wall of the law, in this sense, is to bring in again the condemnation of the law. The lawbreaker is not the one who turns from the law to Christ for justification; it is the one who turns back again from Christ to the law for his justification. BACK TO GALATIANS 2:18

STUDY NOTE FOR GALATIANS 2:19 Paul died to the law in the death of Christ; he was crucified with Christ (v. 20), for he was united to Christ, who died in his place (3:13; Rom. 4:25; 5:6). So, too, he was raised with Christ and reconciled to God (Col. 2:12; 3:1). Death to the law does not violate the law, for Christ met the law’s demands on the believer’s behalf. It is therefore “through the law” that believers are released from the bondage and condemnation of the law. Believers, however, are not released from the obligation to follow God’s law as their guide to what pleases God in their sanctification (Gal. 5:14; 6:2). See theological note “The Threefold Use of the Law” on p. 273. BACK TO GALATIANS 2:19

STUDY NOTE FOR GALATIANS 2:20 Union with Christ means that He represented us in His death and resurrection. But it means more, for it is a living union. Jesus is present with the believer; by the Spirit, the Lord lives in inward fellowship with His own. Paul does not mean that the individuality of a person is suppressed or absorbed; he lives “in the flesh” by “faith.” The union is a spiritual relationship of the utmost intimacy. BACK TO GALATIANS 2:20

STUDY NOTES FOR GALATIANS 3

STUDY NOTE FOR GALATIANS 3:1 publicly portrayed. Christ was placed before the Galatians’ in Paul’s preaching, which they heard with faith (v. 2). BACK TO GALATIANS 3:1

STUDY NOTE FOR GALATIANS 3:2 Spirit. Paul appeals to the Galatians’ own experience of the Holy Spirit to prove that one’s keeping of the law is not necessary for his justification or for becoming a Christian (Acts 10:47; 11:17; 15:8). BACK TO GALATIANS 3:2

STUDY NOTE FOR GALATIANS 3:3 by the flesh. Perhaps Paul has in mind not simply attempting to keep the law without the Spirit (Rom. 7:7–25) but also the attempting to gain favor with God by cutting the flesh in circumcision (6:13; Rom. 2:28, 29; Phil. 3:2, 3). In either case, Paul warns his readers against the attempt to win justification by performing some work. Justification comes only through God’s grace by faith in Jesus Christ alone (2:16). BACK TO GALATIANS 3:3

STUDY NOTE FOR GALATIANS 3:6 Abraham was the father of the Jews and the person with whom God first established circumcision as a covenantal sign (Gen. 17:10). Even this revered patriarch was placed in a right relationship with God by faith (Paul cites Gen. 15:6), long before he was circumcised (Rom. 4:11). Paul reverses his opponents’ charge that he is undercutting God’s covenant with Abraham. The true children of Abraham share his faith, regardless of whether they are physically descended from him. The promise to Abraham is also a promise of blessing to the Gentiles, a blessing that is received only through a faith like Abraham’s. BACK TO GALATIANS 3:6

STUDY NOTE FOR GALATIANS 3:10 Paul’s point is that no sinner can keep the law in its entirety, so anyone who depends on his personal observance of the law stands under the law’s curse. He supports his point by quoting Deut. 27:26. After the passage from which Paul quotes, Deuteronomy lists the curses that would fall upon Israel for disobedience. Most Jews of Paul’s day realized that Israel had broken the law and had received the curses that were threatened, most painfully in the exile (Deut. 28:15–30:20; cf. Acts 15:10). BACK TO GALATIANS 3:10

STUDY NOTE FOR GALATIANS 3:11 Paul now cites Hab. 2:4 as Scripture’s announcement of the only means for sinners to receive righteousness and life. Paul cites this OT text in Rom. 1:17, making it virtually the theme passage for his unfolding of the gospel, which is God’s power for salvation to both Jew and Gentile (Rom. 1–8). See theological note “Justification by Faith.” BACK TO GALATIANS 3:11

STUDY NOTE FOR GALATIANS 3:12 the law is not of faith. Here Paul speaks of the law as God’s requirement apart from the promise of God’s covenant of grace. Leviticus states the requirement for all those who seek to be justified by the works of the law—perfect obedience—and predicts the failure and curse that would follow (Lev. 18:5; 26:14–38). The promise of grace is also repeated (Lev. 26:40–45), for it is not voided by the law’s demands or Israel’s failure to keep them (3:15–22). BACK TO GALATIANS 3:12

STUDY NOTE FOR GALATIANS 3:13 a curse for us. Since we have violated the law, we deserve to receive the law’s curse and God’s condemnation. But Christ bore the law’s curse in our place, giving us peace with God (Rom. 3:21–26; 4:25; 5:1–8; 2 Cor. 5:21; Col. 2:13–15; cf. Mark 10:45; John 1:29; 1 Pet. 2:24). See theological note “Atonement” on p. 1983. BACK TO GALATIANS 3:13

“Cursed is everyone who is hanged on a tree.” The law’s requirement that the body of a flagrant violator be suspended from a tree (Deut. 21:23; cf. Acts 5:30; 10:39; 13:29; 1 Pet. 2:24), signaling God’s utter rejection, was fulfilled in the form of Jesus’ execution, Roman crucifixion. Before his conversion, Paul may have viewed this as disproving the claim that Jesus is God’s Messiah, believing that Jesus was cursed for what He had done and thus not qualified to be the Savior. Having been converted and seeing the truth of the cross, He affirms that the curse Christ bore was not His own but ours.

STUDY NOTE FOR GALATIANS 3:14 the blessing of Abraham. Cf. v. 8; Gen 12:3; theological note “Jesus Christ as Mediator” on p. 2157. Believing Gentiles, whose lives are marked by the indwelling Spirit, fulfill the promise that through Abraham all nations would be blessed. The Spirit is the blessing promised to Abraham. BACK TO GALATIANS 3:14

STUDY NOTE FOR GALATIANS 3:15–18 God promised saving blessing to the nations through Abraham “and his offspring”—Christ, descended from Abraham according to His human nature. That covenant promise was not canceled by the later giving of the law through Moses. The law does not oppose the promises (v. 21) but assumes them. The Mosaic administration shows the hopelessness of earning salvation and points God’s people to faith in Christ (v. 24). BACK TO GALATIANS 3:15

STUDY NOTE FOR GALATIANS 3:16 offspring. Paul is well aware that the noun “offspring” in the singular may be collective as well as individual (v. 29; Rom. 4:18). He is affirming that Christ is the Seed (descendant) to whom the promise finally refers, so others become Abraham’s seed by virtue of their union with Christ through faith. See theological note “Covenant” on p. 37. To call Christ Abraham’s “seed” is another way of calling Him the true Israel. BACK TO GALATIANS 3:16

STUDY NOTE FOR GALATIANS 3:17 430 years. In Ex. 12:40, this figure is given for the length of Israel’s stay in Egypt. In the Septuagint version of Exodus, the time of the patriarchs’ stay in Canaan is included in the 430 years. But Paul is not necessarily following the Septuagint in alluding to the passage. It is enough for his purpose to show that centuries passed before the law was given at Sinai (cf. Gen. 15:13; Acts 7:6). BACK TO GALATIANS 3:17

STUDY NOTE FOR GALATIANS 3:19 because of transgressions. Probably in order to define sin specifically as the violation of God’s explicitly stated will, and so to make sin that much worse (Rom. 5:13, 20; 7:7, 8).

offspring. In Gen. 17:19, God promises Abraham a son, Isaac, and says He will establish a covenant with Isaac and his “offspring.” Paul regards this use of a singular noun as a pointer to Jesus.

through angels. Cf. Deut. 33:2; Acts 7:53; Heb. 2:2. BACK TO GALATIANS 3:19

STUDY NOTE FOR GALATIANS 3:20 intermediary. Moses mediated between God and Israel when God made His covenant with Israel at Mount Sinai (Ex. 19–34). The promise given to Abraham, however, required a mediator who is not merely human and therefore takes precedence over the covenant at Sinai.

God is one. Cf. Deut. 6:4. God’s covenant with Abraham, because it did not involve a merely human mediator, demonstrates God’s unity and sovereignty more perfectly than the covenant at Sinai. The fulfillment of God’s covenant with Abraham by the inclusion of the Gentiles in the people of God also demonstrates the unity of God more clearly than the Sinai covenant because it shows His sovereignty over all creation (Rom. 3:29, 30). Paul may also be implying that through the incarnation, obedience, sacrifice, and resurrection of Christ, who is God the Son, the triune God has fulfilled all the conditions for believers to receive the blessings promised to Abraham. BACK TO GALATIANS 3:20

STUDY NOTE FOR GALATIANS 3:21 Humanity’s inability to keep the law, not the law itself, is the source of humanity’s broken relationship with God (see Rom. 7:7–25; 8:3).

contrary to the promises of God. Paul strongly denies this mistaken conclusion from his argument. The law could be in competition with the gospel only if it could impart life by delivering sinners from its own condemnation. Although the law is good and shows what is pleasing to God (Lev. 18:5; Rom. 7:10), it is not able to give and was never designed to give life to lawbreakers (2 Cor. 3:6). Jews, who possessed the law and looked to its commands to be justified, were condemned by it. Scripture takes full account of this, showing that all are condemned sinners and pointing to the need for the promised Savior. BACK TO GALATIANS 3:21

STUDY NOTE FOR GALATIANS 3:24 guardian. A “guardian” was a slave responsible for a child’s training, especially for pointing out and punishing misbehavior (see 4:1, 2). Like a guardian, the law pointed out sin and punished it. Another important function of guardians was to separate and protect the child from the influence of outsiders. The law functioned in a similar way to separate Israel from the Gentiles. That function of the ceremonial law has also ended. See theological note “The Law of God” on p. 124. BACK TO GALATIANS 3:24

STUDY NOTE FOR GALATIANS 3:26 you are all sons of God. We are adopted “sons” because we are united to the true Son, Jesus Christ. Baptism seals that union with Christ. It is a vital union, for Christ lives in us (2:20). It is also a representative union; Christ died and lives for us (Rom. 6:5–11). To be clothed with Christ implies both that His righteousness is our covering and that we are a new creation in Christ (Rom. 13:14; Eph. 4:24; Col. 3:10). BACK TO GALATIANS 3:26

STUDY NOTE FOR GALATIANS 3:28 you are all one in Christ Jesus. The wall of separation between Jew and Gentile is removed for those united to Christ: all in Christ are Abraham’s seed (Eph. 2:14–16; Col. 3:11). Indeed, no human distinctions avail as advantages in the matter of salvation. Paul does not obliterate these distinctions, such as those between the sexes, but indicates that they give no preferential status in terms of our union with Christ and of our sharing in his saving benefits. Until Christ returns, the created order remains, and order in the church takes account of it (1 Cor. 11:3; 14:34; 1 Tim. 2:11–14). See theological note “The Church” on p. 2094. BACK TO GALATIANS 3:28

STUDY NOTE FOR GALATIANS 3:29 heirs according to promise. In the ancient world, inheritance passed from fathers to sons, so sonship entailed the privileges of being heirs (4:7). Thus, for females as well as males (and slaves as well as free persons), to be “sons of God” in Christ Jesus (vv. 26, 28) entails their inclusion among the heirs of the blessings promised to Abraham, specifically the life-giving presence of the Holy Spirit (v. 14). Here, those who believe and are identified with Christ are “Abraham’s seed”—that is, true Israel—because Christ is “Abraham’s seed.” BACK TO GALATIANS 3:29

STUDY NOTES FOR GALATIANS 4

STUDY NOTE FOR GALATIANS 4:1–7 Paul has compared the law to a prison warden (3:23) and a guardian (3:24 note). Now he compares its preparatory role to that of a guardian or trustee of a minor. The full right reserved for one who has grown up is adoption as a son and the receiving of the inheritance. BACK TO GALATIANS 4:1

STUDY NOTE FOR GALATIANS 4:3 enslaved to the elementary principles. The Gk. phrase in contemporary literature outside the NT refers to the basic elements that make up the world—earth, wind, water, and fire, according to ancient thought. Here Paul is probably applying this concept to the law and especially its elaborate and outward ceremonies and ordinances, as suited to God’s people in the old age. Relative to the freedom to come (v. 4), life under the Mosaic law was a kind of bondage (cf. Col. 2:8, 20–22). In v. 9, Paul uses the same term to refer to the idolatrous practices in the Galatians’ pagan past, drawing an implicit and shocking link between the Judaizers’ misuse of God’s law and the pagans’ allegiance to false deities. BACK TO GALATIANS 4:3

STUDY NOTE FOR GALATIANS 4:4 the fullness of time. The time set by the Father (v. 2), “the end of the ages” (1 Cor. 10:11), when the promises of God are realized in Christ.

God sent forth his Son. His eternal Son, sent to be born of a woman. Thus, Paul assumes the preincarnate existence and intrinsic deity of Christ.

under the law. Although Christ was without sin (2 Cor. 5:21), He was born under the law, not only as one obligated to fulfill it, but also as one identified with sinners who are under the curse of the law. His death freed us from that curse (3:10–14), and His perfect obedience is the ground of our being declared righteous (Rom. 5:15–21; 2 Cor. 5:21; Phil. 3:9; Heb. 10:5–10). BACK TO GALATIANS 4:4

STUDY NOTE FOR GALATIANS 4:5 to redeem. The concept of redemption comes from the institution of slavery. In both the Jewish and Greco-Roman worlds, a slave could buy his freedom (or someone else could buy it for him) by paying a redemption price to his owners. The price of our redemption was paid by the Father in the blood of His Son (1 Pet. 1:17–19), and by the Son in giving His life a ransom for many (Matt. 20:28). By this, God paid the ransom price to Himself.

those ... under the law. Not only Jews, circumcised under the law of Moses, but also Gentiles, for both are under the curse of God’s law in Adam (3:13, 14; cf. Rom. 5:12–21).

adoption as sons. Paul has been speaking of God’s people under the law as His sons, but sons with no greater privileges than those of slaves (vv. 1, 2; cf. Ex. 4:23; Is. 1:2; Hos. 11:1). Why was Israel called “sons”? Probably because they were identified with Adam, God’s first son (e.g., Luke 3:38), in his task to subdue the earth and reflect God’s glory throughout the earth (Gen. 1:28; on the passing on of this commission to Israel; cf. Gen. 28:14 in Is. 54:3; Ex. 1:7, 12, 20; 19:5, 6). Both Adam and Israel were disobedient sons, but Christ, as the last Adam and true Israel, was God’s faithful Son. Paul now describes the only way in which the sons become full members of the household, no longer minors but fully adopted children with all the privileges that come with being heirs of the Lord’s promise. God seals our adoption by giving us the Spirit of His Son (Rom. 8:9–17). Paul, then, is speaking here particularly of the privilege that belongs to believers under the new covenant. Christ was “declared to be the Son of God in power” (Rom. 1:4), so those who trust in Him and come into union with Him through His Spirit share in that identity. But since Christ is God’s Son not only functionally (as Adam and Israel were to be) but also ontologically (i.e., He is the divine Son), believers can only be identified with His functional sonship by adoption, not by original kinship. BACK TO GALATIANS 4:5

STUDY NOTE FOR GALATIANS 4:6 Abba. The Aramaic word for “Father,” used by Jesus (Mark 14:36). It was natural for Jesus, God’s Son in a unique sense, to use this term. Now the Spirit puts the same word on the lips of men and women who are adopted in Christ (Rom. 8:15). BACK TO GALATIANS 4:6

STUDY NOTE FOR GALATIANS 4:9 known by God. Their knowledge of God was not the result of their own inquiry, but the sovereign work of the one who opened their understanding (see 1 Cor. 8:3; 13:12). See theological note “Knowledge of Self and Knowledge of God” on p. 1278.

turn back again. Amazingly, Paul likens the bondage of ceremonial legalism to the bondage of pagan superstition. To accept circumcision as necessary for salvation is to turn back from the liberty of grace to the bondage of the world with its times and seasons (v. 10; Col. 2:8, 20–22), whether those times are Jewish or Gentile.

weak ... elementary principles. Before their conversion, the Galatians were subject to the “principles” of a pagan world: its false gods, its astrology, and its seasonal rituals (v. 3 note). BACK TO GALATIANS 4:9

STUDY NOTE FOR GALATIANS 4:10 Paul seems to be referring to the observance of Jewish annual festivals. The Jewish agitators among the Galatians probably required not only circumcision for salvation but also adoption of the whole law, including the food laws and religious festivals. BACK TO GALATIANS 4:10

STUDY NOTE FOR GALATIANS 4:12 become as I am, for I also have become as you are. In order to bring the gospel to the Gentile Galatians, Paul had to leave behind the legal restrictions of the Mosaic ceremonial law that were understood to forbid Jewish interaction with Gentiles (1 Cor. 9:19–23). Paul became like the Galatians in freedom from the Mosaic law, and he now encourages them to be like him in freedom from the law insofar as it is understood as an instrument of justification.

You did me no wrong. Paul’s positive characterization of his previous relationship with the Galatian Christians (developed further in vv. 13–16) contains an implicit plea for good relations to continue. Paul’s depth of concern for the Galatians is evident throughout this section. BACK TO GALATIANS 4:12

STUDY NOTE FOR GALATIANS 4:13 because of a bodily ailment. It is not known from what Paul suffered. Eye difficulties (v. 15; 6:11), as well as malaria and epilepsy, have been suggested. There may or may not be a connection with Paul’s “thorn ... in the flesh” (2 Cor. 12:7). It apparently was visible to others and could have tempted them to find his presence offensive or despicable—a temptation that the Galatians had resisted (v. 14). Paul’s illness apparently made him stay longer in Galatia, where he had continuing opportunities to minister. BACK TO GALATIANS 4:13

STUDY NOTE FOR GALATIANS 4:17 make much of you. See 6:12. The source of their zeal may have been a desire to avoid persecution, perhaps by Jewish nationalists who were not Christians and who saw the ethnic inclusiveness of the Christian movement as a threat to their cause. BACK TO GALATIANS 4:17

STUDY NOTE FOR GALATIANS 4:19, 20 A touching witness to the depth of Paul’s feeling for those whom he brought to faith in Christ. Paul’s anger in this epistle (1:6, 9; 3:1; 5:12) reflects not only the seriousness with which he regards the task of preserving the truth of the gospel, but also the love that he had for his “children” in Christ. BACK TO GALATIANS 4:19, 20

STUDY NOTE FOR GALATIANS 4:22 two sons. The older son Ishmael was born to Hagar (Gen. 16); the younger son Isaac to Sarah (Gen. 21:1–6). Hagar was Sarah’s slave. BACK TO GALATIANS 4:22

STUDY NOTE FOR GALATIANS 4:23 Ishmael, the son of Abraham and Hagar, was born after Abraham and Sarah despaired of having the son God had promised. His birth was “according to the flesh” because Hagar was fertile and of childbearing age when Sarah gave her to Abraham. Thus, Ishmael’s conception, though unusual in view of Abraham’s age, resulted from natural reproductive capacities. Isaac, on the other hand, was born to Sarah by a miracle long after her childbearing years had ended (Gen. 11:30; 17:17; Rom. 4:18–21). God showed that none of His promises are empty (Gen. 18:14; Luke 1:37). BACK TO GALATIANS 4:23

STUDY NOTE FOR GALATIANS 4:24 allegorically. The word may also be translated “figuratively,” but in any case Paul is not speaking of an allegory as we understand the term today, for his use of the imagery is not disconnected from the original context and events that he describes. Paul draws a spiritual lesson from these historical figures and events: the heirs of the blessings promised to Abraham are born through the life-imparting power of God’s Spirit, not through human effort. Hagar and Sarah foreshadowed earthly, unbelieving Jerusalem and the heavenly Jerusalem, respectively, as the following verses reveal. Hagar is a fitting representative of unbelieving Jerusalem because her son, Ishmael, was born as the result of human effort (Gen. 16), and the citizens of unbelieving Jerusalem seek to be justified by their works. Sarah is a fitting representative of believing Jerusalem—“Jerusalem above” (v. 26)—because her son, Isaac, was born as the result of trusting in God’s promise (Gen. 17:15–21; 21:1–7), and the citizens of believing Jerusalem trust only in God’s promises through Christ for their justification. BACK TO GALATIANS 4:24

STUDY NOTE FOR GALATIANS 4:25 Mount Sinai. The place where God established His covenant with Israel (Ex. 19–34).

corresponds to the present Jerusalem. In both Paul’s day and our own, most Jews remain, like all unbelievers, in slavery to sin and under the law’s curse revealed at Sinai. BACK TO GALATIANS 4:25

STUDY NOTE FOR GALATIANS 4:26 Jerusalem above. Jerusalem was the city where God had set His name, the place of His dwelling in the midst of His people (Ps. 78:68, 69). The reality of God’s dwelling with us was accomplished in Christ, the true temple (John 2:19). The true Jerusalem is in heaven where He is (Heb. 12:22; Rev. 21:2). BACK TO GALATIANS 4:26

STUDY NOTE FOR GALATIANS 4:29 him [Isaac] who was born according to the Spirit. This may be the only explicit passage in the NT that affirms that regeneration of OT believers came through the work of God’s Spirit. BACK TO GALATIANS 4:29

STUDY NOTE FOR GALATIANS 4:30 Cast out the slave woman and her son. The words are Sarah’s (Gen. 21:10), but confirmed by the Lord (Gen. 21:12, 13). Paul cites them as “Scripture” to show that, even as early as the Genesis narrative about Abraham, the decisive factor for blessing was not biological descent or any other natural factor, but faith in God’s promise and His Spirit’s life-imparting power.

the free woman. We are not slaves to sin or under the curse of the law (Rom. 6:1–7:6). BACK TO GALATIANS 4:30

STUDY NOTES FOR GALATIANS 5

STUDY NOTE FOR GALATIANS 5:1 yoke. Jewish literature of the time compares the law to a yoke to which the obedient submit. Paul does not want his Gentile readers to let the law as a means of justification take the place of Christ in their lives (Matt. 11:29; Acts 15:10). BACK TO GALATIANS 5:1

STUDY NOTE FOR GALATIANS 5:2 Regarding both Christ and circumcision as necessary for justification is the same as denying the sufficiency of Christ’s death for justification. For those set free in Christ, to be circumcised for justification is to undertake to do what they cannot do and to reject what Christ has done for them (2:21). It is to return again to the dominion of sin and the law’s curse. BACK TO GALATIANS 5:2

STUDY NOTE FOR GALATIANS 5:3 obligated to keep the whole law. To receive circumcision in the belief that one’s standing before God depends on it is to shift one’s dependence from Christ’s perfect righteousness and atoning death to one’s own efforts at law observance. On that basis, nothing less than flawless compliance will avoid the law’s curse (3:10, 12). BACK TO GALATIANS 5:3

STUDY NOTE FOR GALATIANS 5:4 fallen away from grace. That is, they would be renouncing God’s grace by no longer relying on it. Those who are chosen in Christ will be kept from such a renunciation of the gospel (Rom. 8:28–30), and Paul continues to have confidence that his warning will be heeded by the Galatians (v. 10). There may be those, however, who appear to us to be true members of Christ but who later abandon the gospel because they never actually believed the gospel (Rom. 11:22; 1 John 2:19). Scripture admonishes us, therefore, to be “diligent to make your calling and election sure” (2 Pet. 1:10) by living in a way that demonstrates the reality of the Spirit’s presence within us (5:16–6:10; Heb. 10:26, 27; 2 Pet. 1:5–11). BACK TO GALATIANS 5:4

STUDY NOTE FOR GALATIANS 5:5 by faith ... the hope of righteousness. The sure hope that attends the righteousness by faith is in contrast to the vain hope that attends the righteousness by legal works. The Holy Spirit gives eager anticipation of our hope in Christ on the last day because we have already been justified in Christ (Rom. 5:1–5, 9, 10). That same Spirit, imparting to us the saving benefits of our risen Savior, is our foretaste of the fulfilled heritage in glory (2 Cor. 5:5; Eph. 1:13). BACK TO GALATIANS 5:5

STUDY NOTE FOR GALATIANS 5:6 Paul is not arguing against circumcision in and of itself (6:15; cf. Acts 16:3; 1 Cor. 7:19) but against the attempt to make the rite a requirement for justification.

faith working through love. Faith stands in contrast to “works” because it entails directing our dependence away from our actions to rest in the completed work of Christ (Eph. 2:8, 9). Yet genuine faith in Christ does not leave the believer’s affections, motives, and consequent actions unchanged. Saving faith “is not alone in the person justified, but is ever accompanied with all other saving graces” (Westminster Confession 11.2). The one who believes in Jesus Christ will demonstrate the reality of his belief through a sanctified life. See theological note “Faith and Works” on p. 2231. BACK TO GALATIANS 5:6

STUDY NOTE FOR GALATIANS 5:9 A little leaven. Paul uses the same maxim and imagery to characterize the infectious danger of licentiousness (1 Cor. 5:6) and, here, of legalism (Matt. 16:6). BACK TO GALATIANS 5:9

STUDY NOTE FOR GALATIANS 5:11 still preach circumcision. Paul may be referring to his life before his conversion, or he may be refuting a false charge from his opponents that he preaches the necessity of circumcision for salvation when the Jerusalem apostles are present but leaves out that requirement when in the company of Gentiles (1:10).

offense of the cross. See 1 Cor. 1:18–2:5. The cross’s offense was and is its demonstration that no other remedy—nothing that sinful people could contribute—can reconcile us to God. It shatters human pride and self-reliance. BACK TO GALATIANS 5:11

STUDY NOTE FOR GALATIANS 5:12 emasculate themselves. Paul’s righteous anger is a result of seeing young believers led astray (1:9). Emasculation would disqualify those Judaizers from participating in Israel’s worship (Deut. 23:1). Accordingly, if the false teachers remain tenacious in their error, then they are and will be excluded from true worship of Christ and God, and will thus be excluded from the community where salvation is experienced. Jesus had some equally strong words of warning for those who dared to lead others into error (Luke 17:1, 2). BACK TO GALATIANS 5:12

STUDY NOTE FOR GALATIANS 5:13 freedom. Christian liberty is freedom from sin, not license to sin (Rom. 6:1–7:6). See theological note “Free Will” on p. 1293. BACK TO GALATIANS 5:13

STUDY NOTE FOR GALATIANS 5:14 the whole law. Paul’s letter to the Galatians does not nullify the law. Christ fulfilled the law; He did not abolish it (Matt. 5:17). Certain provisions of the law such as its dietary requirements are no longer applicable to believers under the new covenant, but the Ten Commandments remain as declarations of God’s will for Christian behavior and reflect God’s eternal moral law (Rom. 8:2–8; 13:8–10). Jesus Himself cited Lev. 19:18, which Paul quotes here, as the second great commandment on which all the Law and Prophets depend (Matt. 22:37–39).

love. Paul does not set “law” against “love.” In fact, we do not properly love God or neighbor apart from keeping the commands of God’s law. See Rom. 13:10; 1 Cor. 13; cf. Matt. 19:19. BACK TO GALATIANS 5:14

STUDY NOTE FOR GALATIANS 5:15 bite ... devour. Ironically, the pursuit of justification through commandment-keeping advocated by the Judaizers was producing competition, conflict, conceit, and envy (v. 26) in the Galatians’ relationships with one another—a direct contradiction of the love of neighbor that fulfills the whole law (v. 14). BACK TO GALATIANS 5:15

STUDY NOTE FOR GALATIANS 5:16 walk by the Spirit. The Holy Spirit’s dwelling within the believer is a sign that the believer is part of God’s people and an heir of the covenant promises given to Abraham (3:14; 4:6; 5:5). The Spirit’s presence is also a sign that on the final day, God will consummate the blessings that belong to the believer in Christ, and we will then experience them in all their fullness (5:5; cf. 2 Cor. 1:22; 5:5). BACK TO GALATIANS 5:16

STUDY NOTE FOR GALATIANS 5:17 the flesh. See theological note “The Holy Spirit as Sanctifier” on p. 2023. Paul says in 6:13 that the agitators in Galatia wanted to circumcise the Galatians in order to glory in their “flesh.” Paul uses the word “flesh” in at least three ways. The broadest use is a simple reference to humanness. Another use is for the physical body. The narrowest use, especially when placed in contrast to “Spirit,” is to refer to the sinful human nature that is part of the old fallen world, which here includes the mind and soul. If the Galatians abandon Christ and place their confidence in the law, they will be turning back to reliance on the flesh, and thus to existence under the law’s curse. It would mean that they are not a part of the “new creation” (6:15) and have not been “delivered out of this present evil age” (1:4).

There is hope as well as warning in Paul’s words. Although the desires of the flesh oppose the Spirit, the desires given by the Holy Spirit prove that we are no longer in bondage to the flesh. Only believers—in whom the Spirit dwells and whose lives the Spirit governs (5:18)—experience conviction by Spirit as a result of this conflict. The presence of this opposition and conviction about it in the believer’s life assures him, then, that he is a true Christian. BACK TO GALATIANS 5:17

STUDY NOTE FOR GALATIANS 5:20 idolatry ... divisions. Paul lists gross sins that the legalists would condemn (sexual immorality, sensuality, sorcery, etc.), but follows them with the very sins (enmity, strife, jealousy, etc.) of which they were guilty of (v. 15). BACK TO GALATIANS 5:20

STUDY NOTE FOR GALATIANS 5:21 will not inherit the kingdom of God. One of eight occurrences of the phrase “kingdom of God” in the Pauline letters (also Rom. 14:17; 1 Cor. 4:20; 6:9, 10; 15:50; Col. 4:11; 2 Thess. 1:4; but cf. “kingdom of Christ and God” in Eph. 5:5). Paul’s point is that those who do not exhibit the graces of the Spirit (v. 22) in their lives will not take part in God’s eternal kingdom. BACK TO GALATIANS 5:21

STUDY NOTE FOR GALATIANS 5:22 fruit of the Spirit. Paul uses the metaphor of fruit to describe the conduct of the believer in Rom. 6:22; Eph. 5:9; and Phil. 1:11. John the Baptist likewise claimed that true repentance would produce the “fruit” of concrete ethical behavior (Matt. 3:8; Luke 3:8); and Jesus promised that believers who draw life from Him, as branches united to the vine, will bear fruit that glorifies His Father (John 15:1–8). The love produced by the Spirit is like the love of Christ. It goes far beyond the performance of legalistic self-righteousness (Luke 10:25–37). BACK TO GALATIANS 5:22

STUDY NOTE FOR GALATIANS 5:24 have crucified the flesh. See 2:20; 6:14; Rom. 6:6. For the people of Christ, the cross broke the grip of the law (2:19) and also the grip of the flesh. By faith, they recognize the reality of their union with Christ in His death. So, too, they have been raised to new life in the Spirit of Christ and therefore walk in the Spirit (Col. 3:1, 3, 5). BACK TO GALATIANS 5:24

STUDY NOTES FOR GALATIANS 6

STUDY NOTE FOR GALATIANS 6:1 you ... spiritual. Those who are in step with the Spirit (5:25) should reach out to the believer whom sin has ensnared, but they should be cautious lest sin also ensnare them in the process. Paul has said that every believer in Christ has been born of the Spirit (4:29) and received Him in fulfillment of God’s promise to Abraham (3:2–5, 14), so the responsibility to restore a fallen brother and sister belongs to all who are in Christ.

spirit of gentleness. Paul may mean an “attitude” of gentleness rather than harsh condemnation; but he also may imply that God’s Spirit, whose fruit includes gentleness (5:22), enables believers to restore one another. BACK TO GALATIANS 6:1

STUDY NOTE FOR GALATIANS 6:2 Bear one another’s burdens. Another Christian’s ensnarement in sin is not his private problem, but is a burden that others must bear with him and intervene to help him escape.

the law of Christ. This includes loving not only one’s neighbor (5:14; Matt. 22:39) but one’s enemy as well (Matt. 5:43, 44), with God’s love as the model. BACK TO GALATIANS 6:2

STUDY NOTE FOR GALATIANS 6:4 test his own work. Paul urges the Galatian Christians to examine themselves as individuals before God, rather than drawing false confidence from relative comparisons with others (cf. 2 Cor. 13:5, 6).

reason to boast will be in himself. Lit. “have reason to boast in himself.” As Paul subsequently makes clear, reason for “boasting” is not to be found in one’s obedience to the law. While the Judaizers “boasted” of their success in encouraging legalism (v. 13), Paul “boasts” in the cross of Christ alone (v. 14; cf. 2 Cor. 11:16–12:10). Paul’s meaning may be that encouragement over our progress in sanctification is to be derived not by comparing ourselves to others but by reviewing our growth from earlier immaturity, which the Spirit has granted. BACK TO GALATIANS 6:4

STUDY NOTE FOR GALATIANS 6:5 load. This is a different Gk. word from the “burden” of v. 2, signaling a shift in the metaphor. Paul encouraged Christians to help others with the “burden” of overcoming temptation (v. 2). Here Paul means that we should not take pride in how much better we are than others, for God alone is our Judge. BACK TO GALATIANS 6:5

STUDY NOTE FOR GALATIANS 6:6 share all good things with the one who teaches. Although Paul did not always enforce his right to receive financial support from those whom he taught, he nonetheless contended that it was appropriate that “those who proclaim the gospel should get their living from the gospel” (1 Cor. 9:3–14). BACK TO GALATIANS 6:6

STUDY NOTE FOR GALATIANS 6:10 Christians are called to help relieve the suffering of those outside its fellowship (Luke 10:25–37; cf. Lev. 19:10, 34; Deut. 14:29), but they have a special responsibility to help brothers and sisters in Christ who are in need (1 Thess. 3:12). BACK TO GALATIANS 6:10

STUDY NOTE FOR GALATIANS 6:11 Paul sometimes dictated his letters to a secretary (Rom. 16:22) but customarily wrote the conclusion himself (1 Cor. 16:21; Col. 4:18; 2 Thess. 3:17). His “large letters” may mean that his eyesight was poor (4:15 note). BACK TO GALATIANS 6:11

STUDY NOTE FOR GALATIANS 6:12 circumcised. See note on 2:3.

may not be persecuted. It is possible that those advocating circumcision in Galatia were doing so under pressure from extremely zealous Jewish nationalists in Judea (4:17 note). BACK TO GALATIANS 6:12

STUDY NOTE FOR GALATIANS 6:14 boast ... in the cross. For a more detailed outworking of this concept, see 1 Cor. 1:18–2:5.

the world has been crucified to me, and I to the world. Because Paul has been crucified with Christ (2:20), the criteria and approval of those who are outside Christ no longer define his identity and control his values. BACK TO GALATIANS 6:14

STUDY NOTE FOR GALATIANS 6:15 circumcision. See note on 5:6.

a new creation. The Holy Spirit’s activity in the believers’ lives reverses the effects of the fall and produces a renewed people (2 Cor. 5:17) who will eventually take their place in the new heaven and earth (Rev. 21:1). As in 2 Cor. 5:17, “new creation” here is to be viewed as the beginning fulfillment of the latter-day new creation prophecies of Is. 43:18, 19; 65:17; and 66:22. BACK TO GALATIANS 6:15

STUDY NOTE FOR GALATIANS 6:16 Israel of God. This is a debated phrase among commentators. In view of Paul’s argument throughout the epistle that believers of every race are Abraham’s descendants (or “seed,” which is another phrase for true Israel) and heirs in Christ (who is “Abraham’s seed,” true Israel), this phrase probably refers to “those who walk by this rule” (the new creation that transcends the divide between circumcision and uncircumcision, and the faith that boasts in Christ’s cross; vv. 14, 15). Thus, “the Israel of God” is the newly constituted people of God composed of believing Gentiles and Jews (3:26–29), whose identifying mark is the Holy Spirit and not circumcision, (5:2–6; see Phil. 3:3). Some commentators see the phrase referring to the “fullness” of believing ethnic Israel, the elect of the Jewish nation for whose salvation Paul was deeply concerned (cf. Rom. 9:1–5; 11:12, 26, 31). In that case, Paul’s benediction implies his desire and hope for the “regrafting” of Jews into Christ by faith. This alternate interpretation is unlikely (cf. Rom. 11). BACK TO GALATIANS 6:16

STUDY NOTE FOR GALATIANS 6:17 marks. The Gk. word denotes the brands used to mark a slave as the property of a certain master. The word was also used to refer to the mark that pagan priests carried to identify the god they served. Paul uses the word to refer to the scars he received during his missionary activity (2 Cor. 11:23–25). These scars branded him as a slave of Christ (Rom. 1:1; Phil. 1:1; Titus 1:1). BACK TO GALATIANS 6:17

STUDY NOTE FOR GALATIANS 6:18 A fitting conclusion to the letter in which Paul is most intensely concerned with God’s grace. The benediction summarizes Paul’s hope that among the Galatians the gospel of God’s grace will triumph. BACK TO GALATIANS 6:18

FOOTNOTES FOR GALATIANS 1

1 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verse 11 2 Or slave; Greek bondservant 3 Greek not according to man

1 Greek set me apart from my mother’s womb 2 Greek in 3 Greek with flesh and blood

FOOTNOTES FOR GALATIANS 2

1 Or fearing those of the circumcision

1 Or counted righteous (three times in verse 16); also verse 17 2 Or justification

FOOTNOTES FOR GALATIANS 3

1 Or now ending with 2 Or experience 3 Or count righteous; also verses 11, 24 4 Or The one who by faith is righteous will live

1 Greek receive the promise of the Spirit 2 Or brothers and sisters

1 Greek bondservant

FOOTNOTES FOR GALATIANS 4

2 Greek bondservant; also verse 7 3 Or elemental spirits; also verse 9

1 Or Brothers and sisters; also verses 28, 31 2 Or by dealing truthfully with you 3 Some manuscripts For Sinai is a mountain in Arabia

1 Some manuscripts we

FOOTNOTES FOR GALATIANS 5

2 Or counted righteous 3 Or brothers and sisters; also verse 13 4 Greek proclaim

1 Some manuscripts add murder

FOOTNOTES FOR GALATIANS 6

2 Or Brothers and sisters; also verse 18

1 Or through whom

The EPISTLE of PAUL the APOSTLE to the

Ephesians

TITLE AND AUTHOR

The title of the book comes from the salutation (1:1). The author is Paul, as evidenced by the letter itself (1:1; 3:1). Themes and language common in Paul’s earlier letters appear frequently in Ephesians, and the verbal similarities with Colossians are especially striking. However, modern scholarship has challenged both the traditional view on the authorship and recipients of this letter.

In the modern era, Pauline authorship of Ephesians has been questioned. Some scholars say Ephesians appears to be too dependent on Colossians. Although the letter seems like Paul’s writing, its phrases tend to build and multiply more than in his earlier letters. The letter strikes some as less instructional and more prayerful. Ideas that are only implicit in his earlier letters (e.g., that beyond local churches there is one worldwide church) become explicit here. The author describes “hearing” of his readers’ faith rather than having witnessed its evidence in person, although Paul had ministered for several years in Ephesus (cf. Gal. 4:13, 14; Col. 1:9; 2:1). Such considerations lead many to say that Ephesians was written by one of Paul’s students who was attempting to develop some of Paul’s ideas, especially those in Colossians.

The language and style of Ephesians differ in some respects from Paul’s other letters. Still, they are so similar to Paul’s that even if the letter did not bear his name, it is difficult to imagine the church crediting it to anyone else. Furthermore, it seems unlikely that a student of Paul would be so eager to imitate his teacher that he would transcribe verses from Colossians word for word, and yet be so daring as to move dramatically beyond Paul’s theology of the exalted and reigning Christ to one of a universal church.

The verbal similarities with Colossians are most easily explained by assuming that Paul wrote Ephesians shortly after completing Colossians. Paul’s devotional and prayerful tone reaches its height as he contemplates the eternal and universal significance of Christ’s church. In this way, he continues his reflections on the subject that dominated his correspondence with the Colossians—the eternal and universal significance of Christ. Because some early manuscripts lack “in Ephesus” at 1:1 (see Date and Occasion below and ESV text note on 1:1), some have proposed that this epistle was a circular letter addressed not only to Ephesus but also to other churches in Asia (cf. 1 Pet. 1:1; Rev. 1:4, 11). This wider audience could explain not only Paul’s mention of “hearing” of his readers’ faith but also the fact that his tone is more meditative and less directed to specific local crises.

DATE AND OCCASION

The identity of the letter’s original audience has also been questioned. This letter may have had a broader audience than the church at Ephesus alone. Some of the oldest Gk. manuscripts do not include “in Ephesus” in the address of the letter (1:1), reading instead: “to the saints who are also faithful in Christ Jesus.” Several early Christian writers seem unaware of a specifically Ephesian address. The letter lacks the personal references and greetings Paul almost always included in his correspondence, and there are other details about which Paul writes that seem to conflict with what we know about his ministry in Ephesus (e.g., 3:1–13).

At the same time, no manuscripts name any other city as the address of the epistle. Many scholars believe Ephesians was written as a general letter to a number of churches in the region, which would be in keeping with the sweeping contents of the letter as a whole. It is possible that Paul originally sent the letter to Ephesus, but as the letter was sent from church to church the address was omitted because the contents had little to do with Ephesus in particular. Or, it may be that the letter was originally in two forms, one for the Ephesians that contained “in Ephesus” and one for general circulation that did not.

Questions about to whom Paul wrote this letter also lead to questions about when he wrote the letter. The imprisonment mentioned in 3:1 and 6:20 is the same as that in Colossians 4:3, 10, 18, and is probably Paul’s two-year house arrest in Rome (A.D. 60–62), recounted in Acts 28.

Ephesus was the capital of the Roman province of Asia on the west coast of Asia Minor (modern-day Turkey). It lay between the eastern and western halves of the Roman Empire and was among the five most prominent cities in the empire during the first century. During Paul’s unusually long stay in Ephesus, it became the center for evangelizing the western part of Asia Minor (Acts 19:10). Paul’s affectionate ties with this church are evident in his farewell speech to its elders (Acts 20:16–38).

Ephesus’s most prominent civic monument, the temple of the goddess Diana, was one of the Seven Wonders of the Ancient World. The city is described in one inscription as the “nurturer” of the goddess, and the goddess in turn makes Ephesus the “most glorious” of the Asian cities. People from the area would have appreciated the irony of Paul’s words about Christ’s nourishing His own body, the church (5:29). They would have appreciated the point of contrast when Paul describes Christ’s church as a glorious or radiant bride (5:27). It was also in Ephesus that Paul’s preaching of Christ came into dramatic conflict with an important trade dependent on pagan worship (Acts 19:23–41) and that the gospel inspired a great turning away from the occult (Acts 19:17–20). Paul’s call to expose the deeds of darkness (5:8–14) and prepare for war against “the spiritual forces of evil in the heavenly places” (6:12; cf. 1:20, 21; 3:10) would have struck the original readers with special force.

GENRE

Because of its style, some have suggested that the book of Ephesians should be classified as a written sermon or a theological essay. The book, however, generally follows the standard epistolary conventions of the first century (see Introduction to the Epistles). It contains a standard letter opening (1:1, 2), body (1:3–6:20), and conclusion (6:21–24). It should, therefore, be classified as an epistle. As he does in his other epistles, Paul adapts the standard conventions to his own purposes in his letter to the Ephesians. For example, instead of moving immediately from his opening greeting to thanksgiving and prayer as he does elsewhere, he introduces in Ephesians an extended rhapsody (1:3–14) immediately after the greeting and before the thanksgiving. This has resulted in some disagreement concerning whether the body of the text begins with 1:3 or with 2:1. However, because 1:3–3:21 is a coherent unit, it is preferable to identify the beginning of the body of the letter at 1:3.

LITERARY FEATURES

The most striking feature of this book is how it reflects a deeply and thoroughly Pauline approach to thinking about the Christian life. Chapters 1–3 build up the “indicatives,” the glorious statements of fact that undergird Christianity. Here Paul lays out the riches that are ours in Christ Jesus through His work of redemption. Chapters 4–6 then offer the “imperatives,” the commands regarding how we are live in light of our calling and the riches that are already ours in Christ.

Another important structural feature of this letter is the repetition of the verb “walk.” Believers formerly “walked” in trespasses and sins (2:1) but now have been “created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (2:10). Chapters 4–6, the applicatory section of this epistle, are structured around the Christian’s “walk,” or way of thinking and living. Paul begins this section by urging us to “walk in a manner worthy of the calling to which you have been called” (4:1). He later summons us “no longer [to] walk as the Gentiles do, in the futility of their minds” (4:17). We are to be “imitators of God, as beloved children. And [to] walk in love” (5:1, 2a). We are to “walk as children of light” (5:8) and “look carefully then how [we] walk, not as unwise but as wise” (5:15). Paul picked up “walking” as a metaphor for one’s pattern of conduct from OT precedents (e.g., Deut. 5:32; 10:12; Ps. 1:1; 119:1).

Although the letter does not frequently quote the OT in a formal manner (see Eph. 4:8), it alludes to it and engages it in other ways. Terms such as “redemption,” “forgiveness,” “adoption,” and “inheritance” evoke specific covenant blessings mentioned in the OT (1:5, 6, 11). Paul invokes such familiar old covenant realities as “circumcision,” “the commonwealth of Israel,” “the covenants of promise,” and “temple” in order to help believers understand the nature and identity of the new covenant people of God (2:11, 12, 21). Furthermore, the phrase “the helmet of salvation” directly picks up terminology from the OT (6:17; cf. Is. 59:17). Other pieces of the “armor of God” allude to weaponry wielded by the Lord, His Messiah, or His messengers in the OT (Ps. 144:1–2; Is. 11:5; 49:2; 52:7). No small part of the literary craft of this epistle is the way in which Paul has seamlessly incorporated OT motifs.

CHARACTERISTICS AND PRIMARY THEMES

One of the key words in this letter is “mystery,” which appears seven times (1:9; 3:3, 4, 6, 9; 5:32; 6:19). The first statement is the most important: Paul tells us that God is now revealing the “mystery of his will,” which is the uniting of all things in heaven and on earth in Christ. The great evidence that this cosmic redemption is happening is the church, the body of Christ, His new humanity (1:23, 2:15). In the church, God is uniting Jew and Gentile, reconciling them and tearing down the “wall of hostility” between them through the cross (2:14). This “mystery of Christ” was hidden in past times (i.e., before the coming of Christ), but is now seen clearly: “the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ through the gospel” (3:6).

That means, then, that the church is central to God’s purpose in the world because it is a sign of the final reconciliation of all things in Christ. The church is God’s precious possession, a colony in which the Lord of history has begun to fashion the renewed humanity after His own image (1:10–14; 2:11–22; 3:6, 9–11; 4:1–6:9). The church is a community where God’s power to reconcile people to Himself is experienced and shared in transformed relationships (2:1–10; 4:1–16; 4:32–5:2; 5:22–6:9). It is a new temple, a building of people, grounded in the sure revelation of what God has done in history (2:19–22; 3:17–19). The church is an organism in which power and authority are exercised after the pattern of Christ (1:22; 5:25–27), and its stewardship is a means of serving Him (4:11–16; 5:22–6:9). The church is an outpost in a dark world (5:3–17), looking for the day of final redemption. Above all, the church is the bride preparing for the approach of her lover and husband (5:22–32).

THEOLOGY OF EPHESIANS

Ephesians is a summary of Paul’s gospel. In ch. 1, Paul reflects on the triune God’s accomplishment of our salvation: God the Father chose His people before the foundation of the world (1:3–6); God the Son accomplished redemption for His people (1:7–10); and God the Spirit applies redemption to us and assures us that the inheritance is ours (1:11–14). Throughout this epistle, Paul reflects on salvation in personal and individual terms (2:1–10), in corporate terms (2:11–22), in cosmic terms (1:9-10; 6:10–20), and in historical terms (3:1–6). Redemption is both individual and cosmic; as such, it has profound implications for the way in which God’s people understand themselves and live together (4:1–5:21). In particular, Paul uses the plural pronouns “we” and “you” (1:12, 13; 2:1–3, 11–22) to emphasize God’s dismantling of the dividing wall between Israel (His ancient covenant people) and the Gentiles through the sacrificial death of Christ, by which the two have been made one and given access to God the Father by the Spirit (2:14, 16–18). In summary, this letter impresses upon us how comprehensive and far-reaching the gospel is.

The gospel also transforms the way we conduct ourselves in marriage, in parenting, and in the workplace (5:22–6:9). Paul prefaces these commands regarding our relationships and roles with two significant points: (1) We are to walk in love as Christ loved and as He gave Himself for us in His atoning death and in His active obedience (5:1). (2) We are to submit to one another out of reverence for Christ (5:21). Love and submission then serve as the foundation to our roles as spouses, parents, children, employers, and employees. We are also kept from moralism by remembering the cross and our redemption as that which enables to live the lives to which Paul calls us in 5:22–6:9.

EPHESIANS IN THE LARGER STORY OF THE BIBLE

In 1:9, 10, Paul tells us that God’s purpose, “set forth in Christ,” is “a plan for the fullness of time, to unite all things in Him, things in heaven and things on earth.” All of history, including the history recorded throughout the OT (4:8, quoting Ps. 68:18), moves toward this goal and destination—the bringing together of all things under the sovereign rule of the crucified and exalted Christ (1:19–22). Christ’s mediatorial reign is most visible in the church (1:22; 4:7–14), through whom “the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places ... according to the eternal purpose that [God] has realized in Christ Jesus” (3:10, 11).

Even so, under the new covenant, “the mystery of Christ” was first made known by the Spirit and through Christ’s “holy apostles and prophets” (3:5). This mystery, whose fulfillment was not yet visible during the era of the OT, was that Jews and Gentiles would be fellow members of the people of God, on equal terms and without distinction (3:6; cf. 2:14, 15). (Although “hidden” in the sense of “not exhibited in history,” the inclusion of the Gentiles by faith in a coming Messiah was also foretold in the OT, as Paul argues elsewhere; cf. Rom. 3:21, 22; 4:1–17; 15:8–12; Gal. 3:5–14.) Christ’s universal reign is now on particular display in His church, drawn from all people and nations who stand alongside one another as spiritual equals in Jesus Christ.

CHRIST IN EPHESIANS

This epistle helps us to understand the critical biblical doctrine of union with Christ. The importance of this doctrine is evident from the opening verses of the book. It is “in Christ” that the Father “has blessed us ... with every spiritual blessing in the heavenly places” (1:3) and that in whom He “chose us before the foundation of the world” and “predestined us for adoption” (1:4, 5). It is “in the Beloved” that we have been “blessed” by the Father’s “glorious grace,” and in Christ that we have “redemption through his blood, the forgiveness of our trespasses” (1:6, 7). In Christ “we have obtained an inheritance” (1:11), and “in him ... you were sealed with the promised Holy Spirit” (1:13).

Furthermore, it was by being united to Jesus Christ in His death and resurrection that we were saved by the grace of God (2:1–10). In Christ, the whole church is “being built together into a dwelling place for God by the Spirit” (2:22) and is the bride of Christ (5:25–33). We are joined to Christ, as the body is to the head, and thus grow into maturity (4:15, 16).

In this letter, Paul particularly emphasizes Christ as raised from the dead as well as our union with Christ in His resurrection. The very same Spirit who raised Jesus from the dead made us alive together with Christ (2:5), presently indwells us (3:16, 17), and is at work in us presently “according to the working of his great might that he worked in Christ when he raised him from the dead” (1:19, 20a). Paul’s point is plain—in Christ and by the Spirit of the risen Christ, believers have all the resources they need to walk with God in this age.

HISTORY OF INTERPRETATION

Paul’s teaching on slavery (6:5–9) has been the occasion of both discussion and controversy, particularly within the last two centuries. For further discussion of this issue, see Introduction to Philemon: History of Interpretation. Ephesians 1:3–14 has played a long and crucial role in the Reformed tradition’s understanding of the gospel. This passage is a concise and at the same time comprehensive statement of the gospel that gives expression to the distinctively Reformed approach to the doctrines of grace. Furthermore, Eph. 2:8–10 is one of the most concise and complete presentation of the doctrine of justification by grace alone through faith alone that can be found in all of Scripture. Ephesians 6:10–20 has often been emphasized in discussions of spiritual warfare.

OUTLINE OF EPHESIANS

I. SALUTATION (1:1, 2)

II. PRAISE TO GOD FOR BLESSINGS IN CHRIST (1:3–14)

A. Elected by the Father (1:3–6)

B. Redeemed by the Son (1:7–10)

C. Sealed by the Spirit (1:11–14)

III. PRAYER FOR THE CHURCH (1:15–23)

IV. OUR POSITION IN CHRIST (2:1–3:13)

A. Reconciled with God and Seated with Christ (2:1–10)

B. Reconciled with God’s People and Growing into God’s Temple (2:11–22)

C. Recipients and Revealers of God’s mystery (3:1–13)

V. PRAYER FOR THE CHURCH AND DOXOLOGY (3:14–21)

VI. OUR WALK IN CHRIST: TOWARD UNITY AND PURITY (4:1–6:9)

A. Unity and Diversity (4:1–16)

B. A New Mind (4:17–24)

C. A New Walk: In Unity, Love, Purity, Light, and Wisdom (4:25–5:17)

D. The Filling of the Spirit (5:18–6:9)

1. In worship and submission to one another (5:18–21)

2. Mutual submission in specific relationships (5:22–6:9)

a. Husbands and wives (5:22–33)

b. Parents and children (6:1–4)

c. Masters and slaves (6:5–9)

VII. OUR STAND AGAINST THE SPIRITUAL FORCES OF DARKNESS (6:10–20)

A. Call to Arms against our Real Enemy (6:10–12)

B. Our Armor, Weaponry, and Strategy (6:13–20)

VIII. FINAL GREETINGS (6:21–24)

GREETING

1  Paul, an apostle of Christ Jesus by the will of God,

To the saints who are in Ephesus, and are faithful [1] in Christ Jesus:

2 Grace to you and peace from God our Father and the Lord Jesus Christ.

SPIRITUAL BLESSINGS IN CHRIST

[3] Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, [4] even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love [5] he predestined us [2] for adoption as sons through Jesus Christ, according to the purpose of his will, [6] to the praise of his glorious grace, with which he has blessed us in the Beloved. [7] In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight [9] making known [3] to us the mystery of his will, according to his purpose, which he set forth in Christ [10] as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

[11] In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12 so that we who were the first to hope in Christ might be to the praise of his glory. [13] In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, [14] who is the guarantee [1] of our inheritance until we acquire possession of it, [2] to the praise of his glory.

THANKSGIVING AND PRAYER

[15] For this reason, because I have heard of your faith in the Lord Jesus and your love [3] toward all the saints, 16 I do not cease to give thanks for you, remembering you in my prayers, [17] that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, [18] having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, [19] and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might [20] that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, [21] far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all.

BY GRACE THROUGH FAITH

2  And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body [1] and the mind, and were by nature children of wrath, like the rest of mankind. [2] [4] But [3] God, being rich in mercy, because of the great love with which he loved us, [5] even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved— [6] and raised us up with him and seated us with him in the heavenly places in Christ Jesus, [7] so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. [8] For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, [9] not a result of works, so that no one may boast. [10] For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

ONE IN CHRIST

[11] Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— [12] remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. [13] But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. [14] For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility [15] by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in one body through the cross, thereby killing the hostility. [17] And he came and preached peace to you who were far off and peace to those who were near. [18] For through him we both have access in one Spirit to the Father. [19] So then you are no longer strangers and aliens, [1] but you are fellow citizens with the saints and members of the household of God, [20] built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, [21] in whom the whole structure, being joined together, grows into a holy temple in the Lord. [22] In him you also are being built together into a dwelling place for God by [1] the Spirit.

THE CHURCH

The church refers to all the people who belong to the Lord, those who have been purchased by the blood of Christ. Various other images and expressions are also used to define or describe the church. The church is called the body of Christ, the family of God, the people of God, the elect, the bride of Christ, the company of the redeemed, the communion of saints, the new Israel, among others.

The New Testament word for church, ekklesia, means “those called out.” The church is viewed as an assembly or gathering of the elect, those whom God calls out of the world, away from sin and into a state of grace.

Because the church on earth is always what St. Augustine called “a mixed body,” it is necessary to distinguish between the visible church and the invisible church. In the visible church (consisting of those who make a profession of faith, are baptized, and enrolled in membership of the institutional church), Jesus indicated there would be tares growing along with the wheat. Though the church is “holy,” it always, in this age, has an unholy mixture within it. Not all of those who honor Christ with their lips honor Him with their heart as well. Since God alone can read the human heart, the true elect are visible to Him, but in some measure invisible to us. The invisible church is transparent but completely visible to God. It is the task of the elect to make the invisible church visible.

The church is one, holy, catholic, and apostolic. The church is one. Though fragmented by denominations, the elect are united by one Lord, one faith, and one baptism. The church is holy because it is sanctified by God and indwelt by the Holy Spirit. The church is catholic (the word catholic means “universal”) in that its membership extends across the earth including people from all nations. The church is apostolic in that the teaching of the apostles as contained in sacred Scripture is the foundation of the church and the authority by which the church is governed.

It is the duty and privilege of every Christian to be united to the church of Christ. It is our solemn responsibility not to neglect the gathering together of the saints in corporate worship, to be under the nurture and discipline of the church, and to be actively involved as witnesses in the mission of the church.

The church is not so much an organization as it is an organism. It is made up of living parts. It is called the body of Christ. Just as a human body is organized to function in unity by the co-working and codependence of many parts, so the church as a body displays unity and diversity. Though ruled by one “head”—Christ—the body has many members, each gifted and endowed by God to contribute to the work of the whole body.

THE MYSTERY OF THE GOSPEL REVEALED

3  For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— 2 assuming that you have heard of the stewardship of God’s grace that was given to me for you, [3] how the mystery was made known to me by revelation, as I have written briefly. 4 When you read this, you can perceive my insight into the mystery of Christ, [5] which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. [6] This mystery is [2] that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.

7 Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. [8] To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, 9 and to bring to light for everyone what is the plan of the mystery hidden for ages in [3] God who created all things, [10] so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. 11 This was according to the eternal purpose that he has realized in Christ Jesus our Lord, 12 in whom we have boldness and access with confidence through our faith in him. 13 So I ask you not to lose heart over what I am suffering for you, which is your glory.

PRAYER FOR SPIRITUAL STRENGTH

[14] For this reason I bow my knees before the Father, [15] from whom every family [1] in heaven and on earth is named, [16] that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, [17] so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, [18] may have strength to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

[20] Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, [21] to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.

UNITY IN THE BODY OF CHRIST

4  I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, [3] eager to maintain the unity of the Spirit in the bond of peace. [4] There is one body and one Spirit—just as you were called to the one hope that belongs to your call— 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all and through all and in all. [7] But grace was given to each one of us according to the measure of Christ’s gift. [8] Therefore it says,

“When he ascended on high he led a host of captives,

and he gave gifts to men.” [1]

[9] ( In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? [2] 10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.) [11] And he gave the apostles, the prophets, the evangelists, the shepherds [3] and teachers, [4] [12] to equip the saints for the work of ministry, for building up the body of Christ, [13] until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, [5] to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, [16] from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

THE NEW LIFE

[17] Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. [20] But that is not the way you learned Christ!— [21] assuming that you have heard about him and were taught in him, as the truth is in Jesus, [22] to put off your old self, [1] which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness.

[25] Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. [26] Be angry and do not sin; do not let the sun go down on your anger, [27] and give no opportunity to the devil. 28 Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. 29 Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. [30] And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. [32] Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.

WALK IN LOVE

5  Therefore be imitators of God, as beloved children. 2 And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

[3] But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. [4] Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. 5 For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous ( that is, an idolater), has no inheritance in the kingdom of Christ and God. [6] Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. [7] Therefore do not become partners with them; [8] for at one time you were darkness, but now you are light in the Lord. Walk as children of light 9 (for the fruit of light is found in all that is good and right and true), 10 and try to discern what is pleasing to the Lord. 11 Take no part in the unfruitful works of darkness, but instead expose them. 12 For it is shameful even to speak of the things that they do in secret. [13] But when anything is exposed by the light, it becomes visible, [14] for anything that becomes visible is light. Therefore it says,

“Awake, O sleeper,

and arise from the dead,

and Christ will shine on you.”

15 Look carefully then how you walk, not as unwise but as wise, 16 making the best use of the time, because the days are evil. 17 Therefore do not be foolish, but understand what the will of the Lord is. [18] And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, [19] addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, 20 giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, [21] submitting to one another out of reverence for Christ.

WIVES AND HUSBANDS

[22] Wives, submit to your own husbands, as to the Lord. [23] For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. [24] Now as the church submits to Christ, so also wives should submit in everything to their husbands.

[25] Husbands, love your wives, as Christ loved the church and gave himself up for her, [26] that he might sanctify her, having cleansed her by the washing of water with the word, [27] so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. [1] [28] In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30 because we are members of his body. [31] “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” [32] This mystery is profound, and I am saying that it refers to Christ and the church. 33 However, let each one of you love his wife as himself, and let the wife see that she respects her husband.

CHILDREN AND PARENTS

6  Children, obey your parents in the Lord, for this is right. [2] “Honor your father and mother” (this is the first commandment with a promise), [3] “that it may go well with you and that you may live long in the land.” [4] Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.

BONDSERVANTS AND MASTERS

[5] Bondservants, [2] obey your earthly masters [3] with fear and trembling, with a sincere heart, as you would Christ, 6 not by the way of eye-service, as people-pleasers, but as bondservants of Christ, doing the will of God from the heart, 7 rendering service with a good will as to the Lord and not to man, 8 knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a bondservant [4] or is free. [9] Masters, do the same to them, and stop your threatening, knowing that he who is both their Master [5] and yours is in heaven, and that there is no partiality with him.

THE WHOLE ARMOR OF GOD

[10] Finally, be strong in the Lord and in the strength of his might. [11] Put on the whole armor of God, that you may be able to stand against the schemes of the devil. [12] For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. [13] Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. [14] Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, [15] and, as shoes for your feet, having put on the readiness given by the gospel of peace. [16] In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; [17] and take the helmet of salvation, and the sword of the Spirit, which is the word of God, [18] praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, 19 and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, [20] for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.

FINAL GREETINGS

[21] So that you also may know how I am and what I am doing, Tychicus the beloved brother and faithful minister in the Lord will tell you everything. 22 I have sent him to you for this very purpose, that you may know how we are, and that he may encourage your hearts.

23 Peace be to the brothers, [1] and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all who love our Lord Jesus Christ with love incorruptible.

STUDY NOTES FOR EPHESIANS 1

STUDY NOTE FOR EPHESIANS 1:1 apostle of Christ Jesus. An authorized delegate commissioned and sent by the risen Lord Jesus, with the authority to receive and declare His special revelation. See note on 2 Cor. 1:1.

in Ephesus. Some early manuscripts lack these words, suggesting that this epistle was a circular letter intended to be read by churches in various cities in the province of Asia in addition to Ephesus (cf. Col. 4:16; Rev. 1:4, 11).

1:3–14 The passage, which is one long sentence in Greek, is an expansion on the praise of God’s purpose in Rom. 8:28–30. Praise goes to the Father who elects (vv. 4–6), the Son who redeems (vv. 7–12), and the Spirit who seals (vv. 13, 14). Paul reflects on believers’ election from eternity, their forgiveness in the present, and their inheritance in the future. Note throughout the repetition of the phrases “in Christ,” referring to the intimate union God has established between Christ and His people. BACK TO EPHESIANS 1:1

STUDY NOTE FOR EPHESIANS 1:3 in the heavenly places. Two of the other five instances where this phrase appears in Ephesians have a bearing on its meaning here. Christ was raised from the dead and seated at the right hand of the Father “in the heavenly places,” from where He governs “all things to [for the sake of] the church” (v. 22). Moreover, believers have also been raised up and seated with Him “in the heavenly places” (2:6). Christ’s victory over death has won believers a series of benefits (“every spiritual blessing”) for which Paul blesses the Father. BACK TO EPHESIANS 1:3

STUDY NOTE FOR EPHESIANS 1:4 he chose us in him. See theological note “Predestination and Reprobation” on p. 1997. Paul rejoices that God chooses people for a relationship with Himself (Rom. 8:29–33; 9:6–26; 11:5, 7, 28; 16:13; Col. 3:12; 1 Thess. 1:4; 2 Thess. 2:13; Titus 1:1). Some suggest that “in him” means God foresaw who would have faith in Christ and on that basis elected them. Not only does this suggestion add a thought that is not in the text, but elsewhere Paul teaches that the very state of being “in Christ” is something to which one is elected (1 Cor. 1:26–31). Paul says explicitly that the sole ground of God’s predestinating love is His own good pleasure (vv. 5, 10; cf. Deut. 7:7, 8), not anything the elect have done or will do (Rom. 9:11, 16). “In him” means that God’s choice always has had in view a fallen people in union with their Redeemer (2 Tim. 1:9). Cf. 1 Pet. 1:18–21; Rev. 13:8.

holy and blameless. Cf. 5:27; Col. 1:22. God intends to bring His elect all the way from spiritual death in sin (2:1–5) to the forgiveness of sins in Christ (1:7), and finally to the elimination of all sin from their experience (Rom. 8:29, 30). It is therefore untrue to say that election leads to careless, sinful living (cf. 2:10; 4:1–3, 17–24; 5:25–27).

In love. If “in love” belongs with the preceding phrase, it helps explain the nature of the holiness and blamelessness to which believers are called; this is consistent with the use of the phrase elsewhere in Ephesians (3:17; 4:2, 15, 16; 5:2). If it belongs with v. 5, the phrase explains predestination not simply as a matter of God’s decision, but as an act of His love (Hos. 11:1). This understanding is probably better and is consistent with 2:4, 5. BACK TO EPHESIANS 1:4

STUDY NOTE FOR EPHESIANS 1:5 adoption. See Rom. 8:14–17, 29; Gal. 3:26, 27. BACK TO EPHESIANS 1:5

STUDY NOTE FOR EPHESIANS 1:6 The thought of God’s almighty love leads to an extravagant outpouring of praise (vv. 12, 14) to God, who has not only the power but also the will to overcome all obstacles in bringing the spiritually dead into a living relationship with Himself (expanded in 2:1–10).

grace ... blessed us in the Beloved. “Beloved” is singular. This recalls the language of Col. 1:13 but also brings into view the Redeemer as Himself an object of God’s electing love (1 Pet. 1:18–21; Rev. 13:8) and may echo the Father’s words at Jesus’ baptism and transfiguration (Matt. 3:17; 17:5). The language of grace dominates vv. 6–8. BACK TO EPHESIANS 1:6

STUDY NOTE FOR EPHESIANS 1:7 See notes on Col. 1:14; 2:13.

redemption. This means deliverance by paying a price or ransom. In view here is the deliverance from the guilt of sin by the blood of Christ shed at the cross. For the redemption that is yet to come, see v. 11. BACK TO EPHESIANS 1:7

STUDY NOTE FOR EPHESIANS 1:9 mystery. For Paul, “mystery” is not a conundrum impenetrable to finite human reason, but a truth previously and partially hidden that is now fully revealed through the coming of Christ. See 3:3, 5, 6, 10, and notes; Col. 1:27; Rom. 16:25–27. The use of “mystery” in Paul always has to do in some way with OT prophecies, most of which have begun to be fulfilled during the church age (cf. 3:3, 4, 9; 5:32). BACK TO EPHESIANS 1:9

STUDY NOTE FOR EPHESIANS 1:10 the fullness of time. This does not refer simply to the future. Christ has already come to bring redemption and adoption (cf. Gal. 4:4, 5, where “fullness of time” refers to the latter days that have begun with Christ’s birth and redemptive work).

That Christ is “to unite” all things refers to His managerial or stewarding role in God’s economy (translated in ESV as “plan”). This word refers elsewhere in the Greek world to a manager of a household; it is also used this way in Luke 12:42–44. The idea appears to be that the household of the cosmos has become fragmented and in disarray because the household managers allowed this to happen (Adam and his progeny). Christ is a faithful household manager who has come to put the fragmented household back together, especially the splintered relationships in the family of that household. BACK TO EPHESIANS 1:10

STUDY NOTE FOR EPHESIANS 1:11–14 Paul anticipates what he will say in 3:6 about Jews and Gentiles being “fellow heirs” of the promise in Christ. Believing Jews of Paul’s day, “who were the first to hope in Christ” (v. 12), have become heirs by the will of God. Gentiles who have now received the same promise that was made to Israel—the gift of the Holy Spirit—have likewise become heirs, to the praise of God’s glory.

1:11 all things ... his will. A sweeping statement on the comprehensive extent of God’s will and His sovereign power to enact His entire purpose and plan. Believers have been “predestined” to receive an “inheritance.” BACK TO EPHESIANS 1:11

STUDY NOTE FOR EPHESIANS 1:13 sealed. Like the indelible impression made by a king’s signet ring, the Holy Spirit is an inward mark of God’s ownership of His people. See theological note “Salvation” on p. 2058.

the promised Holy Spirit. As Jesus says in Luke 24:49, the Holy Spirit is the promise of the Father. Remarkably, this promise is extended to all those who trust in Christ, Gentiles as well as Jews (Ezek. 36:26, 27; Joel 2:28; John 14–16; Acts 1:4, 5; 2:33, 38, 39; Gal. 3:14; 4:6). BACK TO EPHESIANS 1:13

STUDY NOTE FOR EPHESIANS 1:14 guarantee. The Spirit is not only a fulfillment of God’s promise to indwell His people, but also a guarantee that He will bring them to their final inheritance. As a down payment or first installment on their full redemption (2 Cor. 1:22; 5:5), the Spirit is a foretaste of the glory of the age to come (Rom. 8:18–23). This is a prime example that the latter days have begun (the end-time inheritance in the new creation) but are not yet consummated.

possession. Paul’s use of the word here can be interpreted in two ways: (1) “Possession” refers to our acquiring the complete inheritance of which the Holy Spirit is guarantee (so ESV). The Old Testament speaks of the Lord as His people’s inheritance (Ps. 16:5, 6; Num. 18:20). (2) God’s people are His “inheritance,” which He will redeem finally and fully in our resurrection (Rom. 8:23). The Old Testament teaches that God chose a people as His inheritance (Deut. 32:9; Ps. 33:12) and purchased them out of bondage to become His prized possession (Ex. 19:5; Deut. 7:6; 14:2; Mal. 3:17). Paul alludes to this theme in v. 18, mentioning God’s “glorious inheritance in the saints.” Behind the ESV’s “we acquire” is the Greek word “redemption,” used in v. 7 with reference to God’s action in rescuing believers. Thus, the second understanding is more likely (text note).

The goal of the Spirit’s sealing work is that it be “unto the praise of His glory.” This is the main point of vv. 3–14, and this phrase is repeated as the goal and main point of the Father’s work in vv. 3–6 (cf. v. 6) and of the Son’s work in vv. 7–12 (cf. v. 12). Thus, the overriding main point of all of vv. 3–14 is that the work of the Trinity in electing, redeeming, and sealing is to the glory of God. This is why election and predestination are repeated (vv. 3, 4, 11), since God can receive glory for the work of redemption only if that work is all of God. If believers could contribute anything independently to their salvation, then Paul could say that they get a share of the glory, but instead, he says all the glory belongs to God. BACK TO EPHESIANS 1:14

STUDY NOTE FOR EPHESIANS 1:15 because I have heard. See Introduction: Date and Occasion. Paul had ministered in Ephesus for more than two years, but the time of writing may be as much as five years later. The church had grown considerably since then. It may also be that Paul mentions people who live in the cities where the epistle circulated whose faith and love he knows only by report (v. 1 note). BACK TO EPHESIANS 1:15

STUDY NOTE FOR EPHESIANS 1:17 wisdom and of revelation in the knowledge of Him. See theological note “The Illumination of the Holy Spirit” on p. 2018. Some see Eph. 1:17 as an allusion to Is. 11:2. This Isaiah passage is a prophecy about the coming Messiah’s attributes. Accordingly, Christians have this attribute of the Messiah because they are united to Him and are identified with Him (note the repeated “in Christ” or “in Him” in 1:3, 4, 7, 11, 13). BACK TO EPHESIANS 1:17

STUDY NOTE FOR EPHESIANS 1:18 that you may know. See theological note “Knowledge of Self and Knowledge of God” on p. 1278.

the hope to which he has called you. Paul repeats this theme in 4:4, showing that the unity of believers from diverse backgrounds is central to this hope (cf. 4:13).

his glorious inheritance in the saints. It is amazing that God should so treasure as His inheritance a gathering of people who were once dead in trespasses and objects of His wrath (2:1–3), making His church the venue to display His manifold wisdom (3:8–10). This outcome results only from His grace and redounds only to His glory. BACK TO EPHESIANS 1:18

STUDY NOTE FOR EPHESIANS 1:19–23 These verses distill the New Testament’s teaching on the resurrection and enthronement of Jesus (Col. 1:18 note). They also make two vital contributions to understanding Jesus’ resurrection and the status of believers. First, the same power that raised Jesus from the dead is at work in believers (2:4, 5; 3:16, 17). Second, Christ enjoys His position as head over everything for the sake of the church. Not only is Christ at the most exalted position in the universe, He is there representing believers (2:6; Col. 3:3) and governing the universe for their sake. The principles of conduct in Ephesians emphasize that authority exists for the sake of service. Jesus’ majestic use of power and authority in the interest of His people is the Christian’s model (4:1, 2, 7–13; 4:32–5:2, 22–33). Paul reminds his Gentile readers of two specific ways in which Christ’s power has blessed them: He brought them from death to life (2:1–10) and from alienation from God’s people to inclusion with them (2:11–22). Paul alludes to OT passages cited elsewhere in the NT as fulfilled in Jesus’ heavenly enthronement at God’s right hand (Ps. 110:1; cf. Mark 12:36; 14:62; Acts 2:34–36; Rom. 8:34; Heb. 1:13) and in the submission of all things under His feet (Ps. 8:6; cf. 1 Cor. 15:25–27; Heb. 2:8, 9). BACK TO EPHESIANS 1:19

STUDY NOTE FOR EPHESIANS 1:20 seated him ... in the heavenly places. See theological note “The Ascension of Jesus” on p. 1842. BACK TO EPHESIANS 1:20

STUDY NOTE FOR EPHESIANS 1:21 above all rule and authority. Ephesus and its environs were a hotbed of occultic arts and strategies for placating and manipulating invisible spiritual powers (Acts 19:11–20). Paul boldly declares that in Jesus’ resurrection and ascension, God exalted Him above all unseen forces, and that Jesus wields His supreme dominion for the sake His church (cf. 3:10 note). “Rule and authority” here focuses on evil powers, as is clear from 6:12 and Col. 2:10 in comparison to 2:15.

this age ... the one to come. Cf. 1 Cor. 15:24. BACK TO EPHESIANS 1:21

STUDY NOTES FOR EPHESIANS 2

STUDY NOTE FOR EPHESIANS 2:1–3 The natural state of all human beings is spiritual death. This condition is universal: both Gentiles (v. 2) and Jews (v. 3) are “by nature children of wrath” (v. 3; on Paul’s view of “nature,” see Rom. 1). Second, in their natural state, all people are in active rebellion against God; note the use of “walked” in regard to Gentiles in v. 2 and “lived” in reference to Jews in v. 3. Third, they are subject to the evil rule of Satan (called in v. 2 “the prince of the power of the air”; cf. Gal. 4:3; Col. 1:13). Fourth, they are totally unable to cease their rebellion against God (John 3:3). Fifth, they are exposed to the just anger of God (v. 3; 5:6; Rom. 1:18–20).

2:1 you were dead. See theological note “Rebirth” on p. 1857. BACK TO EPHESIANS 2:1

STUDY NOTE FOR EPHESIANS 2:4 But God. Paul paints this bleak portrait of the human situation to throw into relief God’s gracious and merciful response to it.

because of the great love. God loves His people of His own will. Paul excludes any consideration of merit, effort, or ability on the part of those who come to life (cf. Deut. 7:7, 8). The hopeless condition of sinners apart from Christ that Paul has described in vv. 1–3 is the context for understanding his teaching on God’s election in 1:4–6 and on His gift of life here in vv. 4–10. Note the summary in Rom. 8:29, 30. BACK TO EPHESIANS 2:4

STUDY NOTE FOR EPHESIANS 2:5, 6 made us alive ... raised us up ... seated us. These are historical events in the life of Christ: His resurrection from the dead and enthronement at the right hand of God. But Paul also applies them to believers. Paul teaches a union between Christ and those who come to trust in Him (1:3; Col. 3:1–4), so that what is said of the Redeemer can also be said of the redeemed. What once happened to Jesus will one day happen to believers as well (2 Cor. 4:16): they will be resurrected to glory at His return (Rom. 8:11; 1 Cor. 15). For the present, there is a new mind (4:23, 24; Rom. 12:1, 2), a new identity as God’s children (Rom. 8:14–17), and a new ability to live free from the control of Satan (Rom. 8:1–4; 2 Cor. 5:17). These realities are all part of what it means that the believer is united to Jesus Christ in His resurrection. BACK TO EPHESIANS 2:5, 6

STUDY NOTE FOR EPHESIANS 2:7 The ground of our salvation is God’s love and mercy, and its goal is the promotion of His grace and kindness (3:6 note). BACK TO EPHESIANS 2:7

STUDY NOTE FOR EPHESIANS 2:8 you have been saved. Salvation is a completed action that has a present effect. In his earlier letters, Paul speaks of salvation either as a future event (Rom. 5:9, 10) or as a present process (1 Cor. 1:18; 2 Cor. 2:15). One exception is Rom. 8:24, where Paul puts salvation in the past, but qualifies it as needing completion at Christ’s return: “in this hope we were saved.” Because salvation ultimately encompasses several realities—including predestination, regeneration, justification, adoption, sanctification, and glorification—the apostle can speak of it as a past event (predestination, regeneration, justification, adoption), present process (sanctification), and a future reality (glorification). No matter the emphasis in any one passage, all who truly experience one of the aspects of salvation will certainly experience all of them (Rom. 8:28–30). Salvation is a completed action with a present effect because it is accomplished by God and sure to be consummated in all of its fullness. All who have true faith, having been justified, will certainly be glorified.

And this is not your own doing; it is the gift of God. This parenthesis most likely refers to the whole complex of salvation by grace through faith as a gift of God. Others, however, take “this” as referring specifically to “faith.” In either case, since faith is included in the whole complex of salvation, faith itself must be understood as a gift of God and not as a human achievement. Sinners are dependent on God’s gracious gift for their believing response to Christ from the moment of conversion. Paul makes explicit here what is implicit elsewhere in the New Testament about the ultimate source of saving faith (Acts 13:48; Phil. 1:29). BACK TO EPHESIANS 2:8

STUDY NOTE FOR EPHESIANS 2:9 not a result of works. The spiritual death, dominion by the devil and defiling desires, and liability to divine wrath that characterize both Gentile and Jew apart from the loving and gracious initiative of God in Christ show that salvation is wholly God’s work, received through faith alone, and in no way contingent on the intentions or actions of those whom God saves. The Christian’s utter dependence on divine grace and kindness (v. 7) silences all human boasting (Rom. 3:19–27; 1 Cor. 1:26–31). BACK TO EPHESIANS 2:9

STUDY NOTE FOR EPHESIANS 2:10 for good works. Only faith, not works, can bring acceptance with God (vv. 8, 9). But good works are the vital and indispensable consequence and evidence of life with God (Titus 2:14; 3:8, 14; James 2:14–26). God chose His elect to make them holy sons and daughters (1:4, 5), and He has now fashioned them to be new bearers of His image (4:24), designed for the kind of life that conforms to God’s character (4:1–6:20). Our good works are the fruit of salvation, not its cause, and those who do not have good works show that they do not have saving faith (cf. Rom. 6; James 2:12–26). Also see theological note “Antinomianism” on p. 2272.

that we should walk in them. See 4:1; 5:2, 8, 15; note the ironic contrast to 2:2; 4:17. BACK TO EPHESIANS 2:10

STUDY NOTE FOR EPHESIANS 2:11 made in the flesh by hands. The opposite of this circumcision is the spiritual circumcision of the heart (Deut. 10:16; Jer. 4:4), applied to Gentiles as well as Jews (Rom. 2:28, 29; Phil. 3:3; Col. 2:11–13). BACK TO EPHESIANS 2:11

STUDY NOTE FOR EPHESIANS 2:12 at that time. Contrast with “But now” in v. 13; see also 5:8. In Rom. 9:3–5, Paul lists the privileges of Jews. Here he lists five disadvantages of Gentiles.

alienated ... strangers to the covenants of promise. They were not citizens of the nation with whom God was in covenant relation. Though God’s relationship with Israel included a promise to bless the nations (Gen. 12:3), Gentiles had no awareness of that hope.

without God in the world. God has revealed Himself to all humanity in nature and in the conscience. Yet this general or natural revelation is insufficient to save, and apart from the Lord’s act of regeneration, all people suppress the truth that this revelation gives them (4:17, 18; Acts 17:22–31; Rom. 1:18–2:16). The Gentiles whom Paul addresses in Ephesians were particularly bad off before Christ because they had no access to the Lord’s special revelation to Israel, which reveals the plan of salvation, and so they turned to idolatry. It remains true today that all those who are strangers to the covenants of promise and have no access to special revelation (the Bible) are without hope and without God in the world. They have no way of knowing His plan of redemption. BACK TO EPHESIANS 2:12

STUDY NOTE FOR EPHESIANS 2:13 in Christ Jesus ... by the blood of Christ. There are two dimensions to Gentiles’ being brought near to God. The first is their experience of spiritual union with Christ (vv. 4–10); the second is the historical basis of that experience in Christ’s sacrificial death (vv. 14–16; 1:7).

far off ... near. See v. 17. BACK TO EPHESIANS 2:13

STUDY NOTE FOR EPHESIANS 2:14–16 See 4:22–24; Col. 3:9–12 and notes.

2:14 the dividing wall of hostility. This refers to the courts of the temple in Jerusalem. A wall separated Gentiles and Jews, and signs were posted excluding Gentiles from the inner courts where sacrifices for sin were performed. Paul interprets it as emblematic of the law’s function of keeping Israel separate from the surrounding pagan peoples. BACK TO EPHESIANS 2:14

STUDY NOTE FOR EPHESIANS 2:15 abolishing the law of commandments. Christ offered in His own body the final sacrifice to which the temple’s sacrifices merely pointed. The ceremonial laws of the Old Testament that separated Jews and Gentiles are no longer appropriate for God’s people after their fulfillment in Christ.

create in himself one new man. Paul repeats the “creation” theme of v. 10, implying now that the age-old division between Jew and Gentile has been overcome in the reconciling death of Christ on the cross (v. 16). As the last Adam (1 Cor. 15:45; cf. Rom. 5:12–21), Christ is the head of a new human race, which is distinguished not only by unprecedented unity but also by His “true righteousness and holiness” (4:24). BACK TO EPHESIANS 2:15

STUDY NOTE FOR EPHESIANS 2:17, 18 Isaiah prophesied a day when God’s peace would be proclaimed to Jews “far” and “near” (Is. 57:19). Through the gospel of Christ, the Spirit brings Gentiles (“you who were far off”) and Jews (“those who were near”) together as true Israel before the Father, in fulfillment of Isaiah’s promise.

he came and preached peace. Christ proclaimed His peacemaking achievement in the cross, though He did not travel to Asia in the flesh either before or after His resurrection. Instead, He traveled through heralds such as Paul, whose feet carried the gospel of peace (6:15; cf. Is. 52:7). BACK TO EPHESIANS 2:17, 18

STUDY NOTE FOR EPHESIANS 2:19–22 These verses describe the reversal of the Gentile disadvantages outlined in vv. 11, 12 (cf. 3:6). The building of a new spiritual temple replaces the outmoded one in Jerusalem.

2:19 no longer strangers. The kingdom of God is now international. See theological note “The Church” on p. 2094. BACK TO EPHESIANS 2:19

STUDY NOTE FOR EPHESIANS 2:20 The foundation of God’s house was laid once for all by the New Testament apostles and prophets (cf. Rev. 21:14). The cornerstone is Christ (1 Cor. 3:10, 11). In 3:4–6, Paul will show that the foundational role of the apostles and prophets lies in their reception of the revelation of the previously undisclosed mystery of Christ, and the Gentiles’ inclusion among His people. The fact that the apostles and prophets make up the foundation of the church is an indicator that these offices have passed away. Since the foundation has been laid, there is no longer any need for apostles or prophets in the church. Until Christ returns, the church will build on this foundation, not by adding new revelation but by coming to an ever fuller understanding of what the apostles have given us and an ever more faithful application of their teaching to believers. BACK TO EPHESIANS 2:20

STUDY NOTE FOR EPHESIANS 2:21, 22 grows ... being built. God’s house grows through the continued addition and integration of people as “living stones” (1 Pet. 2:5). The house is also a temple because God Himself lives in this new building. BACK TO EPHESIANS 2:21

2:22 you also are being built. Paul again addresses Gentile believers specifically (1:13; 2:1, 2, 11, 12) to emphasize the radical reversal that God’s grace has effected. Not only are they no longer excluded from God’s people and God’s sanctuary (vv. 12–15) and granted access to the Father (2:18), but they are actually being used (with Jewish believers) to build the very “dwelling place for God by the Spirit.” The apostle Peter concurs: under the new covenant, God’s “spiritual house” is composed of “living stones,” people whom God’s Spirit has made alive (1 Pet. 2:4, 5). This is none other than the beginning fulfillment in the church of the end-time temple. BACK TO EPHESIANS 2:22

STUDY NOTES FOR EPHESIANS 3

STUDY NOTE FOR EPHESIANS 3:1 Paul begins a prayer that his Gentile readers will be filled with the presence of Christ and be able to grasp the truth about their Redeemer’s love and power (vv. 14–21). Yet Paul’s mention of his special call to serve the Gentiles leads him to interrupt himself to explain the nature of his own ministry and insight into the union of Jew and Gentile in Christ (vv. 2–13).

prisoner. Paul is under house arrest in Rome as he writes this epistle (Acts 28:16, 30). BACK TO EPHESIANS 3:1

STUDY NOTE FOR EPHESIANS 3:3 as I have written briefly. See 1:9, 10. BACK TO EPHESIANS 3:3

STUDY NOTE FOR EPHESIANS 3:5 as it has now been revealed. The silence of the OT about Paul’s mystery—the union of Jews and Gentiles on equal terms in the church (v. 6)—is relative, not absolute. Many OT prophecies speak of the bringing together of Jews and Gentiles into one people of God, a fact that Paul recognized in his teaching (Is. 19:25; 56:3–7; 66:18; Acts 26:22, 23; Rom. 4; 15:8–12). The membership of Jews and Gentiles in the church on fully equal terms, however, was not explicitly articulated in the OT Scripture; nor was it fully implemented in history until Christ’s death and exaltation inaugurated the new covenant. That is, the precise mystery that was not fully revealed is that Gentiles can become part of true Israel by identification with Christ. They do not need to travel to geographical Israel and become Jews, obeying the kosher laws, being circumcised, and so forth. Christ is now the only identifier for a true Israelite.

now revealed to his holy apostles and prophets. These two offices are “foundational” for the new temple of God that the Spirit is building (2:20, 21) because through Christ’s apostles and prophets of the NT church (cf. 1 Cor. 12:28), God’s formerly hidden mystery is now disclosed. BACK TO EPHESIANS 3:5

STUDY NOTE FOR EPHESIANS 3:6 Gentiles are fellow heirs. Although the Old Testament gives occasional glimpses of a unified redeemed people, only in the light of Christ’s sacrifice does God’s plan become clear: in one magnificent act, He removed the enmity between Himself and humanity and also took away the divisions that fracture humanity (2:14–18). Paul reflects elsewhere on the unusual way that God has included Gentiles among His people: contrary to the rules of agriculture, the Gentiles are a wild branch grafted into a cultivated tree (Rom. 11:11–24). BACK TO EPHESIANS 3:6

STUDY NOTE FOR EPHESIANS 3:8 Compare the progression of Paul’s self-description from 1 Cor. 15:9 to Eph. 3:8 to 1 Tim. 1:15, 16. In each text, Paul stresses his own unworthiness and God’s excessive grace, but the contrast between these two truths grows more stark from the earliest of these self-descriptions to the latest. BACK TO EPHESIANS 3:8

STUDY NOTE FOR EPHESIANS 3:10 the rulers ... in the heavenly places. Paul has already mentioned “the prince of the power of the air” (2:2) and will return to the Christians’ battle against their spiritual enemies in the universe (6:10–17). It is helpful here to recall Paul’s recent controversy (recent in terms of the time at which he wrote Ephesians) with the false teachers in Colossae. He argues in his letter to that church that Jesus is Lord of all things, including the spirit world, and further that it is only in Jesus that heaven and earth are reconciled (Col. 1:15–20; 2:8–23). Accordingly, the establishment of peace between Jews and Gentiles in the church is a signal to all powers in the universe. For Paul, there is no more basic division in the human race than that between Jew and Gentile. That they can be united with each other in Christ displays the profound wisdom of God (Is. 55:8, 9; 1 Cor. 2:6–10), and it proves even to supernatural powers that Jesus is Lord of the universe (1:20–23). See note on 1:21. BACK TO EPHESIANS 3:10

STUDY NOTE FOR EPHESIANS 3:14 bow my knees. Jews normally prayed standing (Matt. 6:5; Luke 18:11, 13). Kneeling in prayer appears to have been an expression of humility and urgency (Ezra 9:5; Luke 22:41; Acts 7:59, 60). This verse resumes the prayer that Paul began introducing in v. 1 (note). BACK TO EPHESIANS 3:14

STUDY NOTE FOR EPHESIANS 3:15 every family in heaven. Jewish intertestamental and rabbinic literature refers to families of angels. BACK TO EPHESIANS 3:15

STUDY NOTE FOR EPHESIANS 3:16 strengthened with power. Paul returns to the motifs of power and knowledge (v. 19, 20) that were the subject of his prayer for illumination of believers’ minds (1:19–22).

in your inner being. This is some of Paul’s most pointed language about the work of the Holy Spirit within individuals (2 Cor. 5:17). Much of the letter to the Ephesians addresses believers’ corporate identity (e.g., 4:3–6, 12–16). Yet Christ also dwells in individual hearts. Elsewhere, Paul speaks of the ongoing renewal of believers’ “inner self” (2 Cor. 4:16) and of God’s working in them both the desire and the power to do what pleases Him (Phil. 2:12, 13; cf. 1:6). Christianity is neither a common confession to the exclusion of individual experience nor a private piety without corporate vision. BACK TO EPHESIANS 3:16

STUDY NOTE FOR EPHESIANS 3:17 grounded in love. The strength and knowledge for which Paul prays for believers are directed not toward their individual achievements but toward their love for each other, in response to the immeasurable love of Christ for them (v. 19; 4:32–5:2). BACK TO EPHESIANS 3:17

STUDY NOTE FOR EPHESIANS 3:18 breadth and length and height and depth. These measures of space recall the temple image of 2:21. As the “living stones” (1 Pet. 2:5) are linked in love, God’s dwelling grows and is filled with Christ Himself. God uses the love among “all the saints”—Jew and Gentile alike—to build a whole that is greater than any of its individual parts. The spatial language exalts Christ’s love for His people—a love that is inclusive, inexhaustible, and self-sacrificing. BACK TO EPHESIANS 3:18

STUDY NOTE FOR EPHESIANS 3:20 the power at work within us. See 1:19–23; 2:5, 6. This power is the Spirit of the risen Christ. The first half of the letter climaxes as Paul considers the overwhelming power of God, who carries out His gracious (2:7) and all-wise (3:10) plan for the reconciliation of human beings. BACK TO EPHESIANS 3:20

STUDY NOTE FOR EPHESIANS 3:21 glory. Because of the power that God has given to the church, Paul gives glory to Him. Paul’s doctrinal exposition opened in doxology (1:3–14) and now closes in doxology, laying the groundwork for his outworking of the ethical implications of God’s gracious calling to His people in Christ (4:1). As in 1:3–14, 3:21 indicates that God’s “glory” is the goal and main point of everything expounded in chs. 1–3. Believers should live to give God glory and to reflect God’s glory.

in the church and in Christ Jesus. In this letter, Paul uses a variety of images to describe the mutual relationship between the church and Christ: the body and the head (1:22, 23); the reconciled and the reconciler (2:14–18; 4:3); and the bride and her groom (5:22, 33). BACK TO EPHESIANS 3:21

STUDY NOTES FOR EPHESIANS 4

STUDY NOTE FOR EPHESIANS 4:1 walk. Throughout the second half of this letter, Paul unfolds the “walk,” or life of good works, first mentioned in 2:10 and then again in 4:17; 5:2; and 5:15. This figure of speech for moral conduct is common in Scripture.

calling. Paul earlier spoke of a hope to which believers are called (1:18; 4:4); now he focuses on the life to which they are called. He has already provided strong indications of its shape and significance (1:4; 2:10). God’s call is both sovereign and gracious (1 Cor. 1:26–31), and in the ethical and relational instructions that follow, Paul will repeatedly ground his exhortations in the gospel truths already expounded in chs. 1–3. BACK TO EPHESIANS 4:1

STUDY NOTE FOR EPHESIANS 4:3 maintain the unity of the Spirit. God’s Spirit has united believers by drawing them to the Father through faith in the Son and indwelling them as a new temple (2:18, 21, 22). Christians have a responsibility to retain and express their unity through the Spirit’s fruit, which include humility, patience, and love (v. 2; Gal. 5:22, 23). BACK TO EPHESIANS 4:3

STUDY NOTE FOR EPHESIANS 4:4–6 one. This word is repeated seven times in vv. 4–6—three times regarding the persons of the Godhead and four times regarding aspects of His salvation. In Phil. 2:1–4, Paul appeals similarly to the involvement of the persons of the Trinity in order to motivate believers toward the humility and love that foster unity. Just as the first half of Ephesians begins with the all-important work of the Trinity (1:3–14), so the second half of the book begins that way. BACK TO EPHESIANS 4:4

STUDY NOTE FOR EPHESIANS 4:7 But grace was given to each one of us. All Christians share the grace of salvation through faith (2:5, 8). Each Christian is also given some particular gift of grace to benefit the church (Paul speaks of his own in 3:2, 8). See Rom. 12:3–8; 1 Cor. 12:3–13, 27–30. BACK TO EPHESIANS 4:7

STUDY NOTE FOR EPHESIANS 4:8 Ps. 68 celebrates God’s triumphant march from Mount Sinai in the wilderness to Mount Zion in Jerusalem and His enthronement there. Paul regards this as prefiguring Christ’s victorious ascent into heaven.

captives. The spiritual forces of darkness were defeated at the cross (Col. 2:15 and note). There is debate over how to interpret Paul’s use of Ps. 68:18. The parallelism in the psalm citation might imply that the “captives” are the “gifts” that the ascended Christ gave to His church. Thus, those whom Christ conquered and made His own by grace (cf. Phil. 3:12) are the ones whom He now commissions to bring His Word to His people (v. 11). While Ps. 68:18 describes the victorious Lord receiving gifts from men, Paul pictures Christ as sharing His tribute with men. Paul may have thought of this psalm in light of Pentecost, the day on which the ascended Christ poured out His Spirit on the church (Acts 2:32, 33). BACK TO EPHESIANS 4:8

STUDY NOTE FOR EPHESIANS 4:9 Christ came to the exalted position He now enjoys through humiliation. This passage is sometimes thought to teach Christ’s “descent into Hades” between His death and resurrection (1 Pet. 3:19 note), but it probably refers to His incarnation, when He took on a human nature here in “the lower regions, the earth” (cf. 1:20–23; Phil. 2:1–11). This pattern of service is to be imitated by believers. BACK TO EPHESIANS 4:9

STUDY NOTE FOR EPHESIANS 4:11 apostles. In a restricted sense, those who walked with Jesus during His earthly ministry and witnessed to His resurrection (or received a special revelation of the risen Jesus) and who were commissioned by Jesus to be founders of the church (Acts 1:21, 22; 1 Cor. 15:1–9). The word was also used in a broader sense of people sent out as delegates of particular churches (2 Cor. 8:23; Phil. 2:25), though these do not appear to be whom Paul has in mind in this passage. See 2:20; 3:5 and notes; note on 2 Cor. 1:1.

prophets. The New Testament prophets conveyed special revelation to the early church. Their functions included prediction, exhortation, encouragement, warning, and explanation (Acts 15:32; 21:9–11; 1 Cor. 14:3). The teaching of the New Testament prophets and apostles laid the foundation of the church (2:20; 3:5), and certain aspects of their work related to that unique task have been discontinued (2:20 note). However, teachers and elders continue to be responsible for exhorting, encouraging, and warning believers through the explanation of God’s Word (2 Tim. 4:1, 2).

evangelists. People especially gifted to proclaim the gospel (Acts 21:8; 2 Tim. 4:5). Evangelism was at the core of Paul’s apostolic calling (1 Cor. 1:17), although his office included greater authority to receive and transmit revelation from the Holy Spirit (3:5) and to lead the church.

shepherds and teachers. The two words may go together to refer to a single set of individuals who both shepherd and instruct God’s flock. On the other hand, two distinct but related offices may be in view: “teachers” and other elders who provide spiritual oversight with less of a focus on teaching (1 Cor. 12:28; 1 Tim. 5:17). BACK TO EPHESIANS 4:11

STUDY NOTE FOR EPHESIANS 4:12, 13 It is not primarily those mentioned in v. 11 who do the work of the ministry; it is the people they equip. Thus, Paul goes on to describe the growth that results when each member of the body works “properly” to serve others (vv. 15, 16). Effective teachers help believers find their own way to benefit the rest of the church.

the measure of the stature of the fullness of Christ. Saints’ ministries to each other, which further the building of the body of Christ, will continue until all believers attain maturity or perfection, as defined by the norm of Jesus Christ Himself. This process will last until Christ’s return from heaven. so the mark of increasing maturity is believers’ ongoing pursuit of conformity to Christ and of helping one another in that pursuit as they await the return of Jesus (Phil. 3:12–16, 20, 21). BACK TO EPHESIANS 4:12, 13

STUDY NOTE FOR EPHESIANS 4:16 body. Paul uses the analogy of the human body. Believers are not given gifts for their own private benefit, and no one can grow to maturity in isolation (1 Cor. 12:7, 12–26). Paul himself strives for a knowledge of the Son of God that comes to maturity only when all believers attain it as well. BACK TO EPHESIANS 4:16

STUDY NOTE FOR EPHESIANS 4:17–19 This passage closely resembles the critique of Gentile culture in Rom. 1 and contains echoes of the descriptions of the Ephesians’ prior condition in paganism in 2:1–3, 11, 12 (“walk ... alienated from the life of God ... sensuality”). While the letter to the Romans shows God as giving Gentiles over to a reckless and wanton life (Rom. 1:24–31), Ephesians presents the same progression from the human side: those who have turned aside “have given themselves up” (v. 19). Similarly, in Exodus, God is said to harden Pharaoh’s heart (Ex. 4:21; 7:3), but Pharaoh also hardens his own heart (Ex. 8:15, 32; 9:34). BACK TO EPHESIANS 4:17

STUDY NOTE FOR EPHESIANS 4:20 you learned Christ. As Paul elsewhere sums up the gospel as “proclaiming Christ” (1 Cor. 2:2; Phil. 1:18; Col. 1:27), so here he characterizes as “learning Christ” the new pattern of desiring and behaving that flows from gratitude for God’s grace in the gospel. BACK TO EPHESIANS 4:20

STUDY NOTE FOR EPHESIANS 4:21 heard about him. That is, in the message proclaimed about Him.

as the truth is in Jesus. God has broken the cycle of death by giving them an understanding of His Son and His work on their behalf (1:13, 15). BACK TO EPHESIANS 4:21

STUDY NOTE FOR EPHESIANS 4:22–24 put off ... be renewed ... put on. Belonging to Christ involves repudiating an old life, the way of living “in Adam” (the “old self,” or “old man”; text note) and embracing a new one, the way of living “in Christ” (the “new self,” or “new man”). In 2:15, 16, Paul speaks of God’s creating “one new man” in Christ and reconciling believing Jews and Gentiles to God through His cross. In Gal. 3:27, Paul describes conversion as “putting on Christ.” The image is that of taking off frayed clothes and putting on new ones. See also Col. 3:9–11, where Paul makes explicit that this change of “clothing” (identity), from Adam to Christ, has already happened for believers. BACK TO EPHESIANS 4:22

STUDY NOTE FOR EPHESIANS 4:25–5:5 Paul outlines six concrete ways that Christians “put off” their old lives and “put on” life in Christ: they must turn from lying to telling the truth (4:25, 26), from uncontrolled anger to self-control (4:26, 27), from stealing to useful labor (4:28), from harmful to helpful speech (4:29, 30), from bitterness to love (4:31–5:2), and from unrestrained sexual desires to a thankful acknowledgement of God’s good gifts (5:3–5). In each case, Paul offers a reason for the change from old to new.

4:25 members one of another. On the basis (“therefore”) that believers are now a “new man” in the last Adam, they have the responsibility to speak truth with their neighbor, which is grounded not only in OT scripture (Zech. 8:16) but also in the reality that we belong to one body, which grows in unity as we speak truth in love (4:12, 15, 16). In vv. 25–32, the behavior that Paul’s readers are exhorted to exhibit is that of the “new man” living out the reality of the new creation. BACK TO EPHESIANS 4:25

STUDY NOTE FOR EPHESIANS 4:26, 27 Because practical unity among believers displays God’s reconciling power (vv. 1–10; 2:14–16), the devil especially prizes its disruption (2:2; 6:11). BACK TO EPHESIANS 4:26, 27

STUDY NOTE FOR EPHESIANS 4:30 do not grieve. That is, by the destructive use of speech described in v. 29. That the Holy Spirit can be grieved is an indication of His being a person and not an impersonal force. The idea is not new to the New Testament, as is clear from Paul’s quotation of the prophet Isaiah (Is. 63:10). The divisive attitudes and behaviors forbidden in v. 31 disrupt the unity that the Spirit has established in Christ’s church (4:3). BACK TO EPHESIANS 4:30

STUDY NOTE FOR EPHESIANS 4:32–5:2 as God ... as Christ. Believers must extend to others—especially to fellow believers—the forgiveness and love that God has extended to them. In the same way, because the Israelites were purchased from slavery in Egypt, they were to have a special regard for aliens, slaves, and the dispossessed in their own midst (Ex. 22:21; 23:9; Lev. 19:33, 34; Deut. 5:15). The same logic is found in Jesus’ new commandment: “as I have loved you, you also are to love one another” (John 13:34). BACK TO EPHESIANS 4:32

STUDY NOTES FOR EPHESIANS 5

STUDY NOTE FOR EPHESIANS 5:1 as beloved children. See note on Col. 3:12. A firm knowledge of God’s love and of one’s place in His family (1:5) motivates the self-sacrifice necessary for Christian living (cf. v. 2). BACK TO EPHESIANS 5:1

STUDY NOTE FOR EPHESIANS 5:3, 4 proper ... out of place. To trivialize the sexual relationship (“crude joking”) on the one hand or to idolize it on the other is out of step with our identity as “saints.” As those chosen and called (1:4–6) to bear God’s restored image (4:24), we can accept God’s gifts, including sexuality, with thanksgiving, and restore them to their proper use (Prov. 5:18, 19; 1 Tim. 4:1–5; Heb. 13:4). BACK TO EPHESIANS 5:3, 4

STUDY NOTE FOR EPHESIANS 5:6 Although the day of reckoning may be denied with “empty words” (cf. 2 Pet. 3:3, 4), God’s judgment will make a final separation between “the sons of disobedience” (2:2; cf. 5:5) and God’s beloved children (1:4, 5; 5:1). BACK TO EPHESIANS 5:6

STUDY NOTE FOR EPHESIANS 5:7 do not become partners with them. Christians must consider the fearful destiny of nonbelievers and refuse to join them in their folly (1 Pet. 4:3–5). Instead, they should remember their status as partakers with the Jews in the promise of God in Christ (3:6). BACK TO EPHESIANS 5:7

STUDY NOTE FOR EPHESIANS 5:8 one time ... but now. See 2:11, 13. Paul wants believers to do more than abstain from the things that bring God’s wrath. They should live as “children of light” (Col. 1:13 note). A result of the believers’ union with Christ is that He who is “the light of the world” (John 8:12; 9:5) has made them also “the light of the world” (Matt. 5:14). BACK TO EPHESIANS 5:8

STUDY NOTE FOR EPHESIANS 5:13 it becomes visible. Paul assumes that certain sins are so shameful that bringing them to light will shame some nonbelievers into repentance. The Christians’ presence alone may expose sins through contrast, or Christians may openly denounce such sins. Paul quotes what may be an early Christian hymn reminiscent of a number of Old Testament passages (e.g., Is. 60:1) and calls upon the spiritually dead to rise up and receive the light of Christ (cf. 2:1–10). BACK TO EPHESIANS 5:13

STUDY NOTE FOR EPHESIANS 5:14 Therefore it says. Paul’s “Awake, O sleeper” is introduced as a quotation, but its source in an OT text, even allowing for apostolic editorial modifications, has not been identified with certainty. The imagery of light (befitting this context) and awakening or rising is found in Is. 60:1, describing the restoration of Israel in the end times; there the Lord shines light on Israel, and here Christ is identified with the God of Is. 60 in shining light on people. However, Paul may be citing a portion of an early Christian hymn well known to the churches, as he seems to do elsewhere (Phil. 2:5–11; Col. 1:15–20; 1 Tim. 3:16). If this is the case, it would be a hymn that has been influenced by Is. 60:1. BACK TO EPHESIANS 5:14

STUDY NOTE FOR EPHESIANS 5:18 drunk with wine. Christians are not to be under the control of intoxicating beverages, but rather the controlling influences of the Holy Spirit.

be filled with the Spirit. This is better translated “be filled by means of the Spirit.” While the sealing of the Spirit (1:13, 14; 4:30) is a once-for-all initiation into the Christian life, the filling of the Spirit applies to all the Christian life. This filling is progressive and is to be sought on an ongoing basis. In the parallel passage in Colossians, Paul tells Christians to let the “peace of Christ” govern their hearts and to allow the “word of Christ” to dwell in them richly (Col. 3:15, 16). The one who is filled with the Spirit is filled with Christ, God, and His Word (Eph. 1:23; 3:19; 4:10; cf. John 14:16, 26; 16:12–15; 17:17). BACK TO EPHESIANS 5:18

STUDY NOTE FOR EPHESIANS 5:19–21 addressing ... making melody ... giving thanks ... submitting. These words are dependent on the imperative “be filled with the Spirit” and therefore make explicit the actions that result from and exhibit the Spirit’s filling in believers’ lives.

5:19 one another ... to the Lord. Worship is offered to God alone. At the same time, there is also a human dimension to corporate worship, since people worship together and address each other for their mutual benefit (1 Cor. 14; Heb. 10:24).

psalms and hymns and spiritual songs. See topical article “Worship” on p. 2383. BACK TO EPHESIANS 5:19

STUDY NOTE FOR EPHESIANS 5:21 This transitional verse is last in a series of expressions explaining the effects of being filled with the Spirit (vv. 19–21 note). Regardless of their social rank, all Christians should pattern their social behavior on the humility and kindness of Christ (4:32–5:2; cf. Luke 22:24–27; John 13:14–16). This submission “to one another” is further explained by the forms of authority and submission in the specific relationships discussed in 5:22–6:9. BACK TO EPHESIANS 5:21

STUDY NOTE FOR EPHESIANS 5:22–6:9 At least as far back as Aristotle (fourth century B.C.), Greek ethics had addressed relationships within the household in a familiar pattern: husbands and wives, parents and children, masters and slaves. Consistently, the interest was to help the male head of household learn to govern his family and slaves. In their treatment of such rules, Paul and Peter (1 Pet. 2:18–3:7) transform the question from how husbands, fathers, and masters dominate to how they can imitate the love of Christ in their own lives by nurturing those under their care. Simultaneously, as wives, children, and slaves understand their roles in terms of service to Christ, they turn from being passive objects in a social world that devalues them and become instead active partners with God in expressing Christian love before a world divided by gender, age, and economics.

5:22–32 Jesus gives life to a new community of love—the church, His own body. His love also defines the marriage relationship for His people. Paul teaches that the genders are complementary and a man and a woman are equal before God. Yet in marriage, God has called the husband to exercise leadership. This leadership is not absolute, for the husband is not to be followed if he calls his wife to sin. Nevertheless, the husband’s leadership role gives him the initiative in directing his family in glorifying the Lord, to which the wife responds. Paul’s understanding is grounded in the creation order (1 Cor. 11:8, 9; 1 Tim. 2:13), and he takes account of the lingering effects, even among Christians, of the fall (1 Tim. 2:14). Redemption in Christ restores the intimacy men and women were created to enjoy in marriage.

5:22 submit. A Christian wife is called to grateful acceptance of her husband’s care and leadership.

as to the Lord. See v. 24. BACK TO EPHESIANS 5:22

STUDY NOTE FOR EPHESIANS 5:23 head of the wife ... head of the church. In other passages on Christ’s headship in this letter, Paul speaks of the way Christ governs the universe and the church (1:22) and serves as the source of the body’s health and growth to maturity (4:14–16).

his body. That is, the church as His body—Christ Himself indwells the church (vv. 28–30) and rules over her.

Savior. It is especially in His role as Savior that Christ serves as the husband’s model (vv. 25–27 and notes). BACK TO EPHESIANS 5:23

STUDY NOTE FOR EPHESIANS 5:24 as the church ... so also wives. The church’s subjection to Christ is a revealed and heavenly order, not a natural order. Christ’s disciples were His friends, not just His servants, and He died for them (John 15:12–15; cf. Luke 22:25–27). BACK TO EPHESIANS 5:24

STUDY NOTE FOR EPHESIANS 5:25 Husbands, love. The emphasis in the passage is not the husband’s authority to govern, but his responsibility to love.

as Christ loved the church and gave himself up for her. Nowhere in the New Testament is Christ’s self-sacrificing love applied more directly to a specific relationship as a pattern to be emulated (cf. v. 2). Christ did not give up His kingly authority or become subject to the church when He “gave himself up for her,” but His authority was expressed through His sacrifice, especially since this accomplished redemption and victory over Satan. BACK TO EPHESIANS 5:25

STUDY NOTE FOR EPHESIANS 5:26, 27 Paul outlines in these verses the entire process to which Christ has committed Himself in His relationship with the church: He has washed her from sin and is preparing her for a glorious destiny with Himself (v. 27 text note,). Husbands are called in like manner to adapt their lives to their wives’ needs and to provide for their spiritual growth and development. BACK TO EPHESIANS 5:26, 27

STUDY NOTE FOR EPHESIANS 5:28–32 A person’s union with his or her own body is intimate and permanent, so protecting and providing for one’s body is natural and instinctive. Each husband must understand that marriage creates a similar union with his wife, according to the Creator’s original design (Gen. 2:24). Christ has joined the church to Himself through the bonds of the covenant He fulfilled, and this intimate union forms a pattern for Christian marriage (2:6 and note). BACK TO EPHESIANS 5:28

STUDY NOTE FOR EPHESIANS 5:31, 32 Paul says the quotation from Gen. 2:24 in v. 31 is a “mystery.” The idea is that God’s pre-fall commission for a man to leave his family and become one with his wife was ultimately intended to foreshadow Christ’s relationship with His bride, the church. This was not so clearly seen in the Old Testament but now has been fully revealed in Christ. As a man leaves his family and cleaves to his wife, Christ left His Father’s side and came to cleave to His bride. Having returned to His Father, He brings us with Him to dwell before God forever. BACK TO EPHESIANS 5:31, 32

STUDY NOTES FOR EPHESIANS 6

STUDY NOTE FOR EPHESIANS 6:1–3 Children in the church have responsibility to live as disciples of the Lord Jesus Christ. For Paul, part of what characterizes Gentile culture as standing under God’s judgment is that it is marked by children’s disobedience to their parents (Rom. 1:30; 2 Tim. 3:2). BACK TO EPHESIANS 6:1

STUDY NOTE FOR EPHESIANS 6:2 the first commandment with a promise. The law of God has lost its power to condemn those who are in Christ (Col. 2:13, 14), and the observance of the ceremonial law is abrogated after its fulfillment in Christ (2:15; Col. 2:16, 17). However, the “weightier matters of the law” (Matt. 23:23) are revelations of God’s character, and provide permanent ethical principles, found in the Decalogue, which Paul quotes here (Ex. 20:12) and which define the Christian’s calling to respond to divine grace with love for God and others, thereby fulfilling the law (Rom. 13:8–10; Gal. 5:13, 14). One of these principles is that children must honor their parents. BACK TO EPHESIANS 6:2

STUDY NOTE FOR EPHESIANS 6:3 live long in the land. The promise supporting the fourth commandment anticipates the covenantal blessings offered to Israel upon their entrance into the Promised Land (Deut. 28:1–14). Israel’s residence in that land foreshadowed new covenant believers’ eternal life in the “heavenly homeland” in the new creation for which the patriarchs hoped (Heb. 11:10, 13–16; 13:14; Rom. 4:13)—the gift of God’s grace received by persevering faith. BACK TO EPHESIANS 6:3

STUDY NOTE FOR EPHESIANS 6:4 Fathers. Conversely, to parents Paul stresses the responsibility of those in authority.

bring them up. The Greek suggests the idea of nurturing and helping to flourish (cf. 5:29). Parents are entrusted with the minds, feelings, and bodies of tender bearers of the divine image. Accordingly, children do not exist for parents, but parents for children—to help them come into their own personhood before God.

discipline. The shaping of the will through training and correction.

instruction. The shaping of the mind through teaching and admonition. BACK TO EPHESIANS 6:4

STUDY NOTE FOR EPHESIANS 6:5–8 Slaves follow the example of Christ through obedient submission (Phil. 2:1–11). All believers are called to share Christ’s humiliation and sufferings in this age, in order to be exalted and glorified with Him in the next (Rom. 8:17). Paul is not interested in making anyone’s share of suffering greater than it has to be (1 Cor. 7:21). He also does not pretend there is an easy route around it. As slaves serve the exalted Christ, and not merely an earthly master, they do so in the new reality inaugurated by Christ (2 Cor. 5:17). Paul insists elsewhere that being owned by Christ makes all other definitions of our personhood irrelevant: “You were bought with a price; do not become slaves of men” (1 Cor. 7:23). By rendering ungrudging service to their true heavenly owner, slaves can work not for their value in the marketplace, but in devotion to the One who poured out His own life for them, displaying the gospel’s beauty (Titus 2:9, 10). BACK TO EPHESIANS 6:5

STUDY NOTE FOR EPHESIANS 6:9 do the same. If masters can expect their Christian slaves to serve them willingly, slaves can expect Christian masters to treat them the way Christ treats His own servants. BACK TO EPHESIANS 6:9

STUDY NOTE FOR EPHESIANS 6:10–17 The Christian duty of unity and purity is complicated by the presence of hostile spiritual powers. Christ’s cross was the devil’s undoing (Col. 2:15 note), and in His resurrection Christ was exalted over every created being, visible and invisible, heavenly and earthly (1:20–22). At Christ’s second coming, Satan’s defeat will be completed (Rom. 16:20; Rev. 20:7–14). But the peace of the cross is experienced in the meantime in the midst of spiritual struggle. The forces of darkness are defeated, but not yet harmless.

6:10 be strong ... the strength of his might. Paul uses the phrase “in the strength of his might” also in 1:19 to describe the power that raised Jesus from the dead. We are not encouraged to face the evil hosts of darkness in our own strength, but in the strength of the Holy Spirit who raised Jesus and believers with Him (2:4–6; 3:16–19). This same phrase in Eph. 1:19 and 6:10 is also found in Is. 40:26, where it refers to God’s power in maintaining the ongoing existence of the starry heavens. BACK TO EPHESIANS 6:10

STUDY NOTE FOR EPHESIANS 6:11 Put on the whole armor of God. The new set of clothes (4:22–24 note) now becomes a warrior’s battle gear (Col. 3:10, 12 notes). The OT allusions in Paul’s description of the various pieces of armor show that believers are now arrayed with the very weapons that the Lord and His Messiah have worn to wage war on behalf of His people. Elsewhere, Paul directs believers to “put on the armor of light” and then explains the metaphor: “put on the Lord Jesus Christ” (Rom. 13:12–14).

stand. Repeated three times in vv. 11, 13, 14 (the related term “withstand” in v. 13 has the same meaning). The “walking” image of chs. 4 and 5 (4:1 note) gives way to the picture of a soldier standing firm in battle (cf. Phil. 1:27, 28). BACK TO EPHESIANS 6:11

STUDY NOTE FOR EPHESIANS 6:12 See 1:21; 2:2; 3:10; 4:26, 27, and notes.

rulers ... spiritual forces. These terms all refer to powerful spiritual beings that make up the “power of the air” (2:2) ruled by Satan.

darkness. See 5:8–14. BACK TO EPHESIANS 6:12

STUDY NOTE FOR EPHESIANS 6:13 the whole armor of God. Paul combines the weapons of a Roman foot soldier with a number of Old Testament images of God, or the Messiah, as a warrior (see esp. Is. 11:1–5). Strikingly, what is said of God and the Messiah in the Old Testament is applied to believers. BACK TO EPHESIANS 6:13

STUDY NOTE FOR EPHESIANS 6:14 fastened on the belt of truth. The Roman soldier’s leather belt supported and protected his lower abdomen, gathered his tunic together, and held his sword. Paul seems to have in mind the confidence that comes from certainty about the truthfulness of God’s Word.

breastplate of righteousness. Believers are protected by the righteousness of Christ imputed to them (Rom. 4:6–11; Phil. 3:9), and they can stand up to the accusations of the devil, whose title in Greek means “slanderer” (Rom. 8:31–34). Simultaneously, Paul sees believers taking on the righteous character of Christ (4:25; 5:9) while their growing conformity to His image gives them confidence in resisting temptation. This piece of armor is what God was prophesied to wear in judging and defeating the enemy in the latter-day battle (cf. Is. 59:17). Believers are to identify with this armor of God’s righteousness in Christ. BACK TO EPHESIANS 6:14

STUDY NOTE FOR EPHESIANS 6:15 shoes for your feet. This is a clear allusion to Is. 52:7. Paul has in mind the messenger who takes the gospel to others. The image here is of the Roman soldier’s sturdy sandals, which gave him stability and protection in battle, so that Isaiah has been combined with this Roman background. Ironically, the peace that comes from the gospel readies one for war against evil (2:14, 15, 17). Is. 52:7 prophesied that in the end-time restoration of Israel there would be peace, and this restoration has begun in Christ and all who identify with Him. BACK TO EPHESIANS 6:15

STUDY NOTE FOR EPHESIANS 6:16 shield of faith. The Roman shield was large enough to cover the whole body; it was made of wood, covered with animal hide, and bound with iron at the top and bottom. When dipped in water before a battle, it could extinguish arrows that had been dipped in pitch and set ablaze. In the OT, the Lord is the “shield” of His people (Gen. 15:1; Ps. 144:1, 2). BACK TO EPHESIANS 6:16

STUDY NOTE FOR EPHESIANS 6:17 helmet of salvation. This part of the armor is what God was predicted to be wearing when He would come to judge and defeat the opponent in the end-time battle (cf. Is. 59:17). Believers are to identify with this armor in Christ. For Paul, salvation is a present experience (2:8 and note) as well as a future hope (1 Thess. 5:8). The believer’s final ground of confidence is the faithfulness of God to complete the salvation He has begun (Phil. 1:6).

sword of the Spirit, which is the word of God. The one offensive weapon in the believer’s arsenal is compared to the Roman sword, short and designed for hand-to-hand combat. Jesus used the Word of God in His battle against the temptations of Satan in the wilderness (Matt. 4:1–11; Luke 4:1–13). The Lord was prophesied to make the mouth of His messianic Servant like a sharp sword (Is. 49:2; cf. Rev. 1:16; 2:12, 16; 19:15). Christ has begun to fulfill this prophecy at His first coming (Rev. 1:16; 2:12, 16) and the prophecy will be completed at Christ’s final coming (Rev. 19:15). Christ’s followers also have this offensive weapon when they believe in Christ and come into union with Him. BACK TO EPHESIANS 6:17

STUDY NOTE FOR EPHESIANS 6:18–20 The battle theme in this passage ends with an urgent call to militant prayer (“keep alert”) on behalf of all believers and on behalf of Paul’s ministry (Col. 4:2–4). It is possible that, together with “the sword of the Spirit,” prayer is one more offensive weapon in the believer’s arsenal. See 1:15–23 for Paul’s dependence on prayer. The radical change effected by the gospel is shown in the fact that Paul now asks Gentiles, once excluded from God’s communion and community (2:11–12), to intercede on his behalf, since they now have access to the Father through the Son in the Spirit (2:18). BACK TO EPHESIANS 6:18

STUDY NOTE FOR EPHESIANS 6:20 ambassador in chains. Paul’s situation is full of irony. He is an authorized delegate of the Lord who is exalted above every creature in heaven and earth and whose title excels every other name (1:20, 21). Yet the rulers of this age have chained Paul as a prisoner, showing their ignorant blindness to the Lord of glory (1 Cor. 2:8). His ambassadorial office demands that he speak on behalf of his Sovereign, while his chains tempt him to timidity, prompting him to plead for prayers for his boldness. BACK TO EPHESIANS 6:20

STUDY NOTE FOR EPHESIANS 6:21–24 Tychicus. See note on Col. 4:7, 8. The absence of personal greetings in this letter may be an indication that it was intended for circulation to more than one church. See Introduction: Date and Occasion. BACK TO EPHESIANS 6:21

FOOTNOTES FOR EPHESIANS 1

1 Some manuscripts saints who are also faithful (omitting in Ephesus) 2 Or before him in love, having predestined us 3 Or he lavished upon us in all wisdom and insight, making known . . .

1 Or down payment 2 Or until God redeems his possession 3 Some manuscripts omit your love

FOOTNOTES FOR EPHESIANS 2

1 Greek flesh 2 Greek like the rest 3 Or And

1 Or sojourners

1 Or in

FOOTNOTES FOR EPHESIANS 3

2 The words This mystery is are inferred from verse 4 3 Or by

1 Or fatherhood; the Greek word patria is closely related to the word for Father in verse 14

FOOTNOTES FOR EPHESIANS 4

1 The Greek word anthropoi can refer to both men and women 2 Or the lower parts of the earth? 3 Or pastors 4 Or the shepherd-teachers 5 Greek to a full-grown man

1 Greek man; also verse 24

FOOTNOTES FOR EPHESIANS 5

1 Or holy and blameless

FOOTNOTES FOR EPHESIANS 6

2 Or slaves; also verse 6 (for the contextual rendering of the Greek word doulos, see Preface) 3 Or your masters according to the flesh 4 Or slave (for the contextual rendering of the Greek word doulos, see Preface) 5 Greek Lord

1 Or brothers and sisters

The EPISTLE of PAUL the APOSTLE to the

Philippians

TITLE AND AUTHOR

The author identifies himself as Paul (1:1), and the early church unanimously attributed this letter to him. It has many personal references, and is similar to the other Pauline writings. These facts together leave no doubt that Paul is the author.

The beginning of Paul’s involvement with the church at Philippi is recorded in Acts 16. Prompted by a vision (Acts 16:6–10), Paul and his colleagues traveled to Philippi (Acts 16:12). During their brief visit, God did mighty works and a church was established (Acts 16:40), Paul’s first on European soil. Paul himself returned on at least two more occasions to strengthen the believers (Acts 20:1–6; 2 Cor. 2:13).

DATE AND OCCASION

Paul writes from prison (1:12–30), but the location of the imprisonment is a matter of discussion. Some think he wrote from Ephesus, though Acts 19 says nothing of his being imprisoned during his lengthy Ephesian ministry. A stronger case can be made for his having written the letter during his imprisonment in Caesarea (Acts 23:23–26:32). But it is most likely, in keeping with longstanding tradition, that Paul wrote Philippians during the Roman imprisonment described in Acts 28 and that he did so toward the end of this period, around A.D. 61. His references to the “imperial guard” (1:13) and “Caesar’s household” (4:22) accord best with a Roman setting, and the language of 1:7–26 (with the possibility of execution) suggests legal proceedings at the highest level. Finally, the continuing success of Paul’s ministry during his imprisonment (1:12–14) is in keeping with his freedom to preach during his confinement in Rome (Acts 28:16–31).

The city of Philippi was named for Philip of Macedon, father of Alexander the Great. Its location on the main road between the eastern provinces and Rome contributed to its importance. A Roman colony populated in part by retired Roman soldiers, the city afforded its inhabitants the privileges of Roman citizenship (including exemption from taxation and right to due process in Roman courts). Paul’s references to “citizenship” in 1:27 (see note) and 3:20 would be particularly meaningful to residents of a city that was a colony of the imperial capital. The absence of OT quotations (though allusions appear at 2:5–11, 15, and perhaps elsewhere) and absence of Jewish names in the letter indicate that the church of Philippi was largely Gentile. The fact that Paul and Barnabas first preached at a place of prayer outside the city suggests that they found no synagogue at Philippi, an inference that seems to be confirmed by archaeological evidence.

The book of Philippians rings with joy and gratitude for the way God was carrying forward His saving work among the Philippians and for the special bond that existed between Paul and his readers. At the same time, there is a gravity to the letter. The Philippians faced persecution (1:27–30) and felt the pressures exerted on them by false teachings (3:2–21). Conflicts in the church jeopardized the believers’ witness to the world and their ability to withstand its assaults (1:27–2:18; 4:2, 3).

GENRE

The book of Philippians has been classified by many as a “friendship letter.” The book generally follows the standard epistolary conventions of the first century (see Introduction to the Epistles). It contains a standard letter opening (1:1, 2), body (1:3–4:20), and conclusion (4:21–23). Some have suggested that although Philippians is clearly an epistle, to classify it more narrowly as a “friendship epistle” is to oversimplify the complex nature of the book. Paul adapts ancient epistolary conventions to meet his own needs, and Philippians is therefore more complex than many other ancient friendship letters; however, characteristics of such letters are prominent in many places in this book (e.g., 1:8, 27; 2:1, 2; 4:15). Paul does not merely repeat ancient Greco-Roman ideas of friendship, however. He redefines friendship in terms of the believer’s communion with Christ and his communion with other believers.

LITERARY FEATURES

Many scholars recognize the theme or main proposition of this letter to be found in 1:27: “Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel.” Several concerns surface in this verse: the unity of the church, the integrity of the gospel, and steadfastness in the face of opposition. At several points in the letter, Paul urges the Philippians to pursue the unity that is theirs in Christ and to which Christ calls them (2:1–18; 4:2, 3). Paul also urges the Philippians to preserve the integrity of the gospel against false teachers and false teaching (3:1–11). There can never be true Christian unity when the gospel is not clearly proclaimed and maintained. Neither can one genuinely embrace the gospel while being indifferent to the claims of Christian unity. Paul himself sets an example for steadfastness in the face of suffering, joyfully assessing his present imprisonment and its possible outcomes in terms of the advance of the gospel (1:12–26, 28, 29).

Some scholars consider 2:5–11 to be an early Christian hymn, either adapted by Paul or an original composition of Paul. Whether it is a hymn or not, the poetry of this section is noteworthy. The elegance of Paul’s writing in the passage reflects its lofty content.

Some critical scholars have argued that ch. 3 was an independent fragment that was joined to chs. 1; 2 in the formation of this epistle. They particularly appeal to the change in tone beginning at 3:2 (“Look out for the dogs”). Given the seriousness of the issues to which Paul turns in this chapter, however, this change of tone is not unexpected. Furthermore, Paul stresses two matters in this chapter that have dominated his argument in the first two chapters of this letter—suffering for Christ (3:10) and genuine humility (3:3). Scholars have also noted numerous verbal connections between ch. 3 and earlier portions of the letter. There is no compelling reason to doubt and every reason to accept the unity and integrity of the epistle.

CHARACTERISTICS AND PRIMARY THEMES

Despite its short length, Philippians incorporates a number of themes that enrich our understanding of the person and work of Christ as well as the nature of faithful Christian service. Some of the most important of these include:

1. Paul’s Affection for His Readers. This epistle amply attests to the special bond of love Paul felt for the Philippians (1:3–8; 4:10–19). The church at Philippi had faithfully supported Paul’s ministry, and their willingness to suffer with him for Christ was a source of encouragement for Paul.

2. Joy. Even though he was in jail, Paul’s letter resounds with the theme of joy. Forms of the word “joy” occur sixteen times in the letter. Paul’s joy is grounded in the peace of God, the antidote to all anxiety (4:4–7).

3. The Triune God. Paul uses the word “God” to refer to the Father (1:2; 2:11; 4:20). Paul’s favorite designation for Jesus Christ is “the Lord” (kyrios in Gk.; see 1:2; 2:11, 19; 3:8, 20; 4:23). On the one hand, Paul affirms in this letter that the Father and the Son are one God. Both are divine and worship is due to both (2:5–11). In calling Jesus Christ “the Lord,” Paul identifies Him with Yahweh, the God of Israel. Yet by calling the Father “God” and Jesus “the Lord,” Paul shows that there is a distinction of persons within the Godhead. Finally, God the Holy Spirit stands alongside God the Father (3:3) and Jesus Christ (1:19). Paul’s theology is Trinitarian, confessing one God in three persons.

4. The Example of Christ’s Humility. The majestic “hymn to Christ” (2:5–11) offers a model for believers. Before He was incarnated (“became flesh”; John 1:14), Christ Jesus was truly God. Nevertheless, He humbled Himself and took the form of a slave by taking on human nature for the sake of going obediently to the very depth of humiliation and anguish—“death on a cross” (2:8). Yet in adopting a true and complete human nature, He did not cease to be God. Rather, Christ manifested His divine character by becoming a human servant; and He therefore was exalted by the Father as Lord over all, to be worshiped by every creature everywhere, in fulfillment of Is. 45:23. See History of Interpretation below.

5. Justification by Grace Alone through Faith Alone. Against those who require obedience to the OT law as a way of meriting salvation, Paul stresses God’s will that His people should be justified by receiving His righteousness as a gift and not by striving to establish their own. Although Paul had been scrupulous in his obedience to the law, he came to realize that his obedience could not merit a righteous standing before God, and that his confidence in such obedience was a great sin, for it kept him from trusting God. Paul views his former boasting with disgust (3:7, 8), and Christ alone is now his confidence (3:3, 9).

6. The Christian Life. The letter is filled with instruction on practical Christianity. Just as Christ became a slave, so also the Christian becomes the slave of Christ (1:1). Only the person enslaved to Christ is free to love and serve others (2:3–5).

7. Christian Giving. Paul ends his letter with a significant barometer of the Christian life, namely, a view of material resources and giving to meet the needs of others. Paul likens financial gifts to the OT offerings and sacrifices of tabernacle and temple worship in 4:18. Paul also teaches by example of the beauty of contentment in life (4:11–13). Only the person enslaved to Christ and empowered by Christ can take this view of personal resources.

8. Identification with Christ. Paul emphasizes the importance of identification with Christ in His death and resurrection. As it was for Christ, suffering for the believer is the prelude to resurrection and is a way in which the believer presently comes to experience the resurrection power of Christ (3:10, 11). For the present, it is in the midst of ongoing struggle that the Christian experiences joy and power (3:10; 4:13).

9. Perseverance. The importance of striving toward the goal of full salvation is highlighted. Confident of God’s calling, Paul pushes forward toward the heavenly prize (3:13, 14). As Christians work, they realize that God is working in them (2:12, 13). Human effort is precisely the area where the power of God is manifested, and perseverance unto glory is the God-given gift to everyone who has rested in Christ alone for salvation. When God begins a good work in a person, He always completes it (1:6), and our pressing forward in repentance, faith, and obedience is evidence that we are in Christ by faith alone and heirs of the Lord’s promises.

THEOLOGY OF PHILIPPIANS

Paul not only calls Christians to unity, but he also demonstrates how to pursue unity in the church. Unity is a command of God (1:27, 2:2, 4:2, 3). Unity is possible only when believers commit themselves to putting away “rivalry” and “conceit”; they are instead to “in humility count [others] more significant than [themselves]” and to “look … to the interests of others” (2:3, 4). Christ has provided the greatest example of this life (2:5–11), and such ministers as Timothy and Epaphroditus exemplify this Christlike pattern of living as well (2:12–30).

The gospel promotes unity. Justification is by faith alone and on the basis of Christ’s merits alone, and not on anything that believers have done (3:9). One’s ongoing Christian life, imperfect as it is (3:12, 13), finds its focus and power in Christ’s death and resurrection (3:10–16). All that believers do is owed to the grace and strength of God (2:12, 13). Knowing these realities helps to prevent boasting in the flesh and promotes glorying in God alone (3:3). It is precisely this attitude that is conducive to unity in the body of Christ.

Joy and thanksgiving, which permeate this letter (see “Characteristics and Themes”; 4:10–20), find their ground in the gospel. Those who were once part of a “crooked and twisted generation” (2:15) and have been delivered from the destruction to which their sins subjected them (3:19) have reason to be thankful and joyful. Those who have been given “the righteousness from God that depends on faith” (3:9), who share in Jesus’ death and resurrection (3:10), and who now have their “citizenship in heaven” and the sure hope of a resurrection body “like his glorious body” (3:21) ought to respond in thanksgiving and joy.

PHILIPPIANS IN THE LARGER STORY OF THE BIBLE

In every age, God has called His people to lives of thanksgiving and joy, and to celebrate and to pursue the unity that uniquely belongs to the people of God. The Psalms, for instance, are filled with such calls, and those calls come in light of the mercies and bounty of Israel’s redeeming Lord. It is in Philippians, however, that we see the deepest and fullest grounds for such a call: the finished redemptive death and resurrection of the Lord Jesus Christ. Philippians helps Christians not only grasp the saving plan and work of the triune God (see “Characteristics and Primary Themes”), but also see that there is one God and one plan of redemption throughout redemptive history.

CHRIST IN PHILIPPIANS

The hymn of Christ in 2:6–11 is one of the richest statements of the person and work of Christ in the NT (cf. John 1:1–14, Heb. 1:1–4, Col. 1:15–20). We learn of the deity of Jesus (2:6), His sinless humanity (2:7, 8), His humiliation in suffering (2:8), and His resultant exaltation by the Father in glory (2:9–11). In the incarnation, the divine Son of God took on true and sinless humanity. He became, and continues to be, God and man in two entire distinct natures and one person, forever (Westminster Larger Catechism Q&A 36). We speak of the two states of Christ—His humiliation and His exaltation. His humiliation began at His conception and birth and continued through His death and burial. He was obedient to God, all the way to His death on the cross (2:8). But God exalted Him at His resurrection and ascension, and has given Him “the name that is above every name” (2:9). All creation will acknowledge His Lordship, to the glory of God the Father (2:10, 11).

HISTORY OF INTERPRETATION

Paul’s words in 3:1–11 have been crucial in the church’s understanding of the Bible’s teaching on justification by faith alone. For this reason, it has become a central passage in discussions relating to the New Perspective on Paul (see Introduction to Galatians: History of Interpretation).

The so-called “Kenotic Hymn” or “Kenosis Passage” of 2:5–11 has been the subject of intense debate in recent decades. At issue is the assertion by some scholars that the hymn teaches Christ’s divestment of certain divine attributes in the incarnation, that the Son of God set aside or gave up aspects of deity when He came in the flesh. This position is untenable. The passage describes the incarnation not as a subtraction but as an addition: the Son of God took on “the form of a servant” (v. 7). Without ceasing to be God or surrendering any of the attributes who make God who He is, the Son of God added to Himself a true human nature. Other passages in the NT make it clear that Son did not give up any of His divine attributes; rather, for the sake of our salvation, He chose not to exercise some of His prerogatives at certain points in His ministry even though He very well could have. By virtue of His divine authority, for example, Christ could have called down twelve legions of angels to rescue Him from the Roman soldiers in Gethsemane (Matt. 26:53), but He did not exercise His rightful authority to do that because the cross was His mission. When the Son of God “emptied Himself” in the incarnation (2:7), He veiled but did not surrender His refulgent glory. At particular points in His ministry, He allowed this glory to be seen by His disciples—most notably in His transfiguration (Matt. 17:1–8)—and at His return, every eye will behold this glory and confess that He is Lord of all (2:9–11).

OUTLINE OF PHILIPPIANS

I. SALUTATION (1:1, 2)

II. OPENING MESSAGE: THANKSGIVING AND PRAYER (1:3–11)

III. THE TRUTH OF THE GOSPEL (1:12–2:30)

A. The Gospel and Paul (1:12–26)

1. Paul’s imprisonment (1:12–14)

2. Rival messengers (1:15–18)

3. Paul’s prospects (1:19–26)

B. The Gospel and the Philippians (1:27–2:18)

1. A call to unity (1:27–2:4)

2. The example of Christ (2:5–11)

3. A further call to unity (2:12–18)

C. Two of Paul’s Coworkers in the Gospel (2:19–30)

IV. TRUTH AGAINST ERROR (3:1–4:1)

A. The Gospel against Legalists (3:1–11)

B. The Already and the Not Yet (3:12–16)

C. The Gospel Against Libertines (3:17–4:1)

V. EXHORTATIONS (4:2–9)

VI. THANKSGIVING (4:10–20)

A. Contentment (4:10–13)

B. Partnership (4:14–20)

VII. FINAL GREETING AND BENEDICTION (4:21–23)

GREETING

1  Paul and Timothy, servants [1] of Christ Jesus,

To all the saints in Christ Jesus who are at Philippi, with the overseers [2] and deacons: [3]

[2] Grace to you and peace from God our Father and the Lord Jesus Christ.

THANKSGIVING AND PRAYER

[3] I thank my God in all my remembrance of you, [4] always in every prayer of mine for you all making my prayer with joy, [5] because of your partnership in the gospel from the first day until now. [6] And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. [7] It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, [4] both in my imprisonment and in the defense and confirmation of the gospel. [8] For God is my witness, how I yearn for you all with the affection of Christ Jesus. [9] And it is my prayer that your love may abound more and more, with knowledge and all discernment, [10] so that you may approve what is excellent, and so be pure and blameless for the day of Christ, [11] filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.

THE ADVANCE OF THE GOSPEL

[12] I want you to know, brothers, [5] that what has happened to me has really served to advance the gospel, [13] so that it has become known throughout the whole imperial guard [6] and to all the rest that my imprisonment is for Christ. [14] And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word [7] without fear.

[15] Some indeed preach Christ from envy and rivalry, but others from good will. 16 The latter do it out of love, knowing that I am put here for the defense of the gospel. 17 The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment. 18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.

TO LIVE IS CHRIST

Yes, and I will rejoice, [19] for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, [20] as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. [21] For to me to live is Christ, and to die is gain. 22 If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. [23] I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. 24 But to remain in the flesh is more necessary on your account. 25 Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith, 26 so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again.

THE INTERMEDIATE STATE

She is not dead, but sleeping” (Luke 8:52). Jesus made this comment about Jairus’s daughter when He was about to raise her from the dead. Frequently the Bible refers to death by the figure of “sleep.” Because of this image, some have concluded that the New Testament teaches the doctrine of soul sleep.

Soul sleep is usually described as a kind of temporary suspended animation of the soul between the moment of personal death and the time when our bodies will be resurrected. When our bodies are raised from the dead, the soul is awakened to begin conscious personal continuity in heaven. Though centuries may pass between death and final resurrection, the “sleeping” soul will have no conscious awareness of the passing of time. Our transition from death to heaven will seem to be instantaneous.

Soul sleep represents a departure from orthodox Christianity. It remains, however, as a firmly entrenched minority report among Christians. The traditional view is called the intermediate state. This view holds that at death, the believer’s soul goes immediately to be with Christ to enjoy a continuous, conscious, personal existence while awaiting the final resurrection of the body. When the Apostles’ Creed speaks of the “resurrection of the body,” it is not referring to the resurrection of Christ’s human body (which is also affirmed in the Creed) but to the resurrection of our bodies at the last day.

But what happens in the meantime? The classical view is that at death the souls of believers are immediately glorified. They are made perfect in holiness and enter immediately into glory. Their bodies, however, remain in the grave, awaiting final resurrection.

Jesus promised the thief on the cross that “today you will be with me in Paradise” (Luke 23:43). Those who support the concept of soul sleep argue that Jesus could not have meant that He would meet the thief in paradise that very day because Jesus would be dead for three days and He had not yet ascended. Although Christ’s ascension had indeed not yet occurred and His body certainly was in the grave, He had commended His spirit to the Father. We are assured that at the moment of His death, the soul of Jesus went to Paradise as He declared. Soul sleep advocates argue that most English editions of the Bible have misplaced the comma. They read it this way: “I say to you today, you will be with Me in Paradise.”

With this change in punctuation the “today” then refers to the time Jesus is speaking rather than the time Jesus will meet the thief in Paradise. This punctuation is unlikely, however. It was perfectly obvious to the thief on what day Jesus was conversing with him. It was hardly necessary for Jesus to say He was speaking “today.” This waste of words for a man gasping for breath in the throes of crucifixion is highly unlikely. Rather, consistent with the rest of the biblical evidence to the intermediate state (see especially Philippians 1:19–26 and 2 Corinthians 5:1–10), the promise to the thief is that he would be reunited with Christ in Paradise that very day.

The state of the believer after death is both different and better than what we experience in this life, though not as different or as blessed as it will be in the final resurrection. In the intermediate state we will enjoy the continuity of conscious personal existence in the presence of Christ.

Mankind’s probation ends at death. Our ultimate destiny is decided when we die. There is no hope of a second chance of repentance after death, and there is no place of purging such as purgatory to improve our future condition. For the believer, death is immediate emancipation from the conflict and turmoil of this life as we enter into our state of blessedness.

Though death brings rest to the soul and the Bible often refers to death by the euphemism of sleep, it is not proper to assume that in the intermediate state the soul sleeps or that we remain unconscious or in a state of suspended animation until the final resurrection.

[27] Only let your manner of life be worthy [1] of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, [28] and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God. 29 For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, 30 engaged in the same conflict that you saw I had and now hear that I still have.

CHRIST’S EXAMPLE OF HUMILITY

2  So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, [2] complete my joy by being of the same mind, having the same love, being in full accord and of one mind. [3] Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. [5] Have this mind among yourselves, which is yours in Christ Jesus, [2] [6] who, though he was in the form of God, did not count equality with God a thing to be grasped, [7] but emptied himself, by taking the form of a servant, [1] being born in the likeness of men. [8] And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. [9] Therefore God has highly exalted him and bestowed on him the name that is above every name, [10] so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, [11] and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

LIGHTS IN THE WORLD

[12] Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, [13] for it is God who works in you, both to will and to work for his good pleasure.

[14] Do all things without grumbling or disputing, [15] that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, [16] holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. [17] Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. 18 Likewise you also should be glad and rejoice with me.

TIMOTHY AND EPAPHRODITUS

19 I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. 20 For I have no one like him, who will be genuinely concerned for your welfare. [21] For they all seek their own interests, not those of Jesus Christ. [22] But you know Timothy’s [1] proven worth, how as a son [2] with a father he has served with me in the gospel. [23] I hope therefore to send him just as soon as I see how it will go with me, [24] and I trust in the Lord that shortly I myself will come also.

[25] I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, [26] for he has been longing for you all and has been distressed because you heard that he was ill. 27 Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. [28] I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. 29 So receive him in the Lord with all joy, and honor such men, 30 for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me.

RIGHTEOUSNESS THROUGH FAITH IN CHRIST

3  Finally, my brothers, [3] rejoice in the Lord. To write the same things to you is no trouble to me and is safe for you.

[2] Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. [3] For we are the circumcision, who worship by the Spirit of God [1] and glory in Christ Jesus and put no confidence in the flesh— [4] though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: [5] circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; [6] as to zeal, a persecutor of the church; as to righteousness under the law, [2] blameless. [7] But whatever gain I had, I counted as loss for the sake of Christ. [8] Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ [9] and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— [10] that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, [11] that by any means possible I may attain the resurrection from the dead.

STRAINING TOWARD THE GOAL

[12] Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. 13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, [14] I press on toward the goal for the prize of the upward call of God in Christ Jesus. [15] Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16 Only let us hold true to what we have attained.

[17] Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. [18] For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. [19] Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. [20] But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, [21] who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

4  Therefore, my brothers, [1] whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved.

EXHORTATION, ENCOURAGEMENT, AND PRAYER

[2] I entreat Euodia and I entreat Syntyche to agree in the Lord. [3] Yes, I ask you also, true companion, [2] help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.

[4] Rejoice in the Lord always; again I will say, rejoice. [5] Let your reasonableness be known to everyone. The Lord is at hand; [6] do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. [7] And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

[8] Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. [9] What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

GOD’S PROVISION

[10] I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. [11] Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. [13] I can do all things through him who strengthens me.

[14] Yet it was kind of you to share [1] my trouble. [15] And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. [16] Even in Thessalonica you sent me help for my needs once and again. [17] Not that I seek the gift, but I seek the fruit that increases to your credit. [2] [18] I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. [19] And my God will supply every need of yours according to his riches in glory in Christ Jesus. 20 To our God and Father be glory forever and ever. Amen.

FINAL GREETINGS

[21] Greet every saint in Christ Jesus. The brothers who are with me greet you. [22] All the saints greet you, especially those of Caesar’s household.

23 The grace of the Lord Jesus Christ be with your spirit.

STUDY NOTES FOR PHILIPPIANS 1

STUDY NOTE FOR PHILIPPIANS 1:1 Paul and Timothy. Timothy, present at the founding of the Philippian church (Acts 16), is known to the readers (2:22). Elsewhere, Paul calls himself “an apostle” and Timothy “our brother” (2 Cor. 1:1; Col. 1:1).

servants. A “servant” is a slave (text note). Timothy is like a son to Paul (2:22), but both are under Christ the Lord. Only here does Paul apply a single title to himself and a “coauthor.” Paul and Timothy’s shared status as slaves reflects the identity assumed by Christ in His incarnation (2:7) (but not His eternal deity and equality with the Father and the Holy Spirit, of course; 2:5–11). Their shared concern for others’ well-being befits their calling (2:20–21).

in Christ Jesus. One of Paul’s favorite ways of describing the believer’s union with Christ. This phrase occurs ten times in Philippians.

overseers and deacons. These terms designate the twofold leadership in the church at Philippi (1 Tim. 3:1–13) and in all the churches of the NT. BACK TO PHILIPPIANS 1:1

STUDY NOTE FOR PHILIPPIANS 1:2 Grace ... and peace. These two words, a concise expression of the effect of Christ’s saving work, appear together in all thirteen of Paul’s salutations. The common source of grace and peace is “God our Father and the Lord Jesus Christ.” BACK TO PHILIPPIANS 1:2

STUDY NOTE FOR PHILIPPIANS 1:3, 4 Paul’s memory of the Philippians prompts him to pray for them frequently (“in every prayer of mine”) and gratefully (“I thank my God”). BACK TO PHILIPPIANS 1:3

1:4 with joy. Joy is a dominant theme in Philippians (vv. 18, 25; 2:2, 17, 18, 28, 29; 3:1; 4:1, 4, 10). See Introduction: Characteristics and Primary Themes. BACK TO PHILIPPIANS 1:4

STUDY NOTE FOR PHILIPPIANS 1:5 your partnership. The Philippians’ financial support is especially in view (4:10–20).

in the gospel. The word “gospel,” Paul’s favorite term for his message, occurs nine times in Philippians (proportionately, more than in any other letter). Paul and the Philippians are bound together by their common commitment to the gospel (v. 7).

from the first day. That is, since the gospel first came to Philippi (4:15; Acts 16:12–40). BACK TO PHILIPPIANS 1:5

STUDY NOTE FOR PHILIPPIANS 1:6 he ... will bring it to completion. The perseverance of the saints depends upon God’s preserving them by grace. See theological note “Perseverance of the Saints” on p. 1994. God’s “good work” in believers motivates their ongoing effort to “work out” their salvation in the process of sanctification (2:12, 13). God’s saving purpose will be fulfilled on “the day of Christ” (v. 10; 2:16), when He returns in glory to raise His people from the dead (3:11, 20, 21) and to receive universal homage (2:9–11). BACK TO PHILIPPIANS 1:6

STUDY NOTE FOR PHILIPPIANS 1:7 hold you in my heart. The Gk. words could also be rendered “you have me in your heart.” The Philippians are “partakers ... of grace” with Paul through supporting his ministry (cf. v. 5).

defense and confirmation. The terms suggest apostolic witness during a trial (cf. v. 16; Mark 13:9–11). BACK TO PHILIPPIANS 1:7

STUDY NOTE FOR PHILIPPIANS 1:8 affection. The Gk. noun, like the related verb used often of Jesus in the Gospels (e.g., Matt. 9:36; 14:14), indicates deep emotion. BACK TO PHILIPPIANS 1:8

STUDY NOTE FOR PHILIPPIANS 1:9, 10 Paul tells the Philippians not only that he prays for them (v. 4) but also the content of that prayer. Christian belief (“knowledge and all discernment”) comes to expression in Christian love and in behavior that is “pure and blameless” (cf. Col. 1:9–11). The absence of love shows that supposed knowledge is worthless (1 Cor. 13:1–3), and love is itself knowledge of the deepest kind (1 Cor. 8:1–3). The seriousness of Paul’s prayer that “love may abound” among the Philippians will become more apparent in 2:1–18. BACK TO PHILIPPIANS 1:9, 10

STUDY NOTE FOR PHILIPPIANS 1:11 Not only is the sinner justified through faith in Christ (3:9), but “the fruit of righteousness,” or the righteous life that ensues, is also “through Jesus Christ” through the work of His Spirit (Gal. 5:22, 23), “to the glory and praise of God” the Father. All three persons of the Godhead are active in the sanctification of believers. BACK TO PHILIPPIANS 1:11

STUDY NOTE FOR PHILIPPIANS 1:12 to advance the gospel. Because of Paul’s imprisonment, the gospel has moved irresistibly through the palace guard and beyond. BACK TO PHILIPPIANS 1:12

STUDY NOTE FOR PHILIPPIANS 1:13 all the rest. At the time Paul wrote this epistle, his imprisonment for Christ had become known not only to the soldiers assigned to the emperor, but also to the imperial household (cf. 4:22) and perhaps to the Roman populace beyond. BACK TO PHILIPPIANS 1:13

STUDY NOTE FOR PHILIPPIANS 1:14 brothers. Paul uses this term to address both men and women (v. 12 text note). Probably both men and women in the church at Rome were involved in communicating the gospel to others, as it seems they were in Philippi (cf. 4:3).

in the Lord. This important Pauline phrase points to the believer’s union with Christ and to the divine resources available through Christ to those united with Him (4:13). The phrase occurs nine times in Philippians (counting 2:19). By means of Paul’s imprisonment, the Lord strengthens and encourages the Christians to proclaim the gospel fearlessly. BACK TO PHILIPPIANS 1:14

STUDY NOTE FOR PHILIPPIANS 1:15–18 These are not rival messages, since both parties preach Christ, but opposing motives and attitudes. (Paul reacted with anything but joy when others spread a message other than the gospel of grace in Christ; 3:2, 18, 19; Gal. 1:8, 9). The motive of one group is goodwill and love for Christ, and Paul’s defense of the gospel explains why they love the apostle (vv. 15, 16). The dominant motive of the other group is “rivalry” (v. 15), the very attitude against which Paul warns the Philippians (2:1–5). They preach Christ so that they themselves can seem important, an attitude quite different from Paul’s (vv. 20, 21), and they respond to Paul’s success by seeking to increase his suffering (v. 17). BACK TO PHILIPPIANS 1:15

STUDY NOTE FOR PHILIPPIANS 1:19 Spirit of Jesus Christ. Paul identifies the third person of the Trinity both as the Spirit of God and as the Spirit of Christ (Rom. 8:9; Gal. 4:6).

deliverance. As Paul writes, he expects to be released from prison, but he cannot be certain of that outcome (vv. 20–27; 2:24). He is confident, however, that he will be spared from shame about the gospel at his trial, as God’s Spirit emboldens him to glorify Christ, whatever the legal outcome for Paul before the Roman Empire (v. 20). God will deliver him (v. 28) through His appointed agencies, both human (“your prayers”) and divine (“the Spirit of Jesus Christ”). BACK TO PHILIPPIANS 1:19

STUDY NOTE FOR PHILIPPIANS 1:20 Paul’s ultimate goal is neither to live nor to die, but to see Christ magnified regardless of what happens (2:17; cf. Rom. 12:1, 2). BACK TO PHILIPPIANS 1:20

STUDY NOTE FOR PHILIPPIANS 1:21 to live is Christ. Christ is Paul’s reason for being.

to die is gain. Far from severing Paul’s union with Christ, death will bring Paul into a fuller communion with the Christ to whom he is united (v. 23). BACK TO PHILIPPIANS 1:21

STUDY NOTE FOR PHILIPPIANS 1:23 hard pressed. Paul wants to be with Christ but also to remain on earth for the sake of the church. This is his dilemma. However, the outcome is in God’s hands, and Paul is confident that God has further work for him to do among the Philippians (vv. 24, 25).

be with Christ. Paul’s language here sheds light on the character of the intermediate state (i.e., the condition of a person between the time of his physical death and his bodily resurrection). Paul expects that at his death, he will immediately enter Christ’s presence, which tells us that believers who die before the return of Christ enjoy a spiritual existence in heaven as their souls enjoy the presence of God. At the resurrection, their souls will be reunited with their physical bodies for life in the new heaven and earth (cf. Dan. 12:2; Matt. 22:23–33; 1 Cor. 15:35–49; Rev. 21:1–8). See theological note “Death and the Intermediate State” on previous page. BACK TO PHILIPPIANS 1:23

STUDY NOTE FOR PHILIPPIANS 1:27 your manner of life. Paul uses a term that is rare in the NT and has the connotation “conduct as a citizen,” fitting for a colony such as Philippi (see 3:20).

one spirit ... one mind. Paul is appealing for unity among the believers. Unity is one important way in which believers’ lives are shown to be “worthy of the gospel of Christ.” “One spirit [or Spirit]” may refer to the Holy Spirit (Eph. 4:3, 4). Paul’s exhortation at 2:1, 2 mentions God’s Spirit and the oneness of mind among believers that He effects.

striving. Paul urges his readers not to break under the pressure of opposition, but instead to exert pressure of their own. This means proclaiming the gospel they have believed (Eph. 1:13) and living in a manner worthy of it. The military/athletic associations of this term would resonate with the large number of retired Roman troops in Philippi. It recurs at 4:3, though there the ESV renders it “labored side by side.” BACK TO PHILIPPIANS 1:27

STUDY NOTE FOR PHILIPPIANS 1:28–30 Paul offers the Philippian believers four assurances. (1) Their courage in the face of opposition is a sign of the divine judgment facing the persecutors (2 Thess. 1:5–10). (2) Their courage is also a sign of the believers’ own salvation in its fullest, redemptive sense (Rom. 1:16; 13:11). (3) Suffering for Christ is an honor given by God (3:10). (4) Paul shares in their struggle (vv. 7–26; Acts 16:19–24; 1 Thess. 2:2), and his example can encourage them just as it does “the brothers” (v. 14). BACK TO PHILIPPIANS 1:28

STUDY NOTES FOR PHILIPPIANS 2

STUDY NOTE FOR PHILIPPIANS 2:1–4 The poetic quality of these verses makes Paul’s words especially forceful. The fourfold appeal of v. 1 (note the repeated word “any”) is the basis for the exhortations of vv. 2–4.

2:1 encouragement in Christ. In their union with the Savior, the Philippians find encouragement to pursue unity with one another. To follow Christ’s example, they must first be in Christ (cf. v. 5).

comfort from love. Believers are encouraged because Christ loves them (Gal. 2:20) and because they love Christ and one another (v. 2). If Paul’s appeal to unity is here grounded here in the Trinity, as in Eph. 4:4–6, he may be thinking of the Father’s love (see 2 Cor. 13:14).

participation in the Spirit. This phrase may also be rendered “fellowship produced by the Spirit.” BACK TO PHILIPPIANS 2:1

STUDY NOTE FOR PHILIPPIANS 2:2 of the same mind ... same love ... full accord ... one mind. The accent on unity is strong (cf. 1:27). BACK TO PHILIPPIANS 2:2

STUDY NOTE FOR PHILIPPIANS 2:3 humility. Pride is competitive by nature and tries to lift a person above others, so it divides and promotes conflicts rather than harmony (vv. 2, 14; 1:27). By contrast, humility accepts a place of service, with concern for the needs and interests of others (v. 4). Love (v. 2) is essential for humility (1:9; 1 Cor. 13:4, 5). BACK TO PHILIPPIANS 2:3

STUDY NOTE FOR PHILIPPIANS 2:5 This verse connects the exhortations (vv. 1–4) to the hymn about Christ (vv. 6–11). Addressing the pride that lies at the root of the Philippians’ discord (1:27–2:4), Paul points to Christ as the supreme example of humility. But Christ is not only an example (Rom. 15:1–3; 2 Cor. 10:1); He is first of all Lord and Savior (v. 11; 3:20). BACK TO PHILIPPIANS 2:5

STUDY NOTE FOR PHILIPPIANS 2:6–11 This “hymn to Christ” may be divided into six stanzas. The first three (vv. 6–8) celebrate Christ’s humiliation, while the last three (vv. 9–11) celebrate His exaltation.

2:6 in the form of God. The word “form” refers to the underlying reality and not to appearance only. Jesus’ being in “the form of God” means that He is divine, just as His taking “the form of a servant [slave]” entailed His humbly embracing that identity in His incarnation (v. 7).

not ... grasped. This figure of speech means that something desirable was already possessed, but that Christ did not exploit it for personal gain. Unlike Adam in the garden, Jesus was not trying to become God, nor did He capitalize on the privileges that were always His out of self-interest. He does not exercise His deity at the expense of His people; rather, He exercises His divine prerogatives for the benefit of His church. BACK TO PHILIPPIANS 2:6

STUDY NOTE FOR PHILIPPIANS 2:7 emptied himself. Christ is not said to have removed from Himself either His deity or His identity as God. Instead, the Son of God added to His person a human nature without surrendering any of His divine attributes. The phrase means that He humbled Himself (v. 8), not relinquishing His divine being but embracing dishonor by becoming human. The nature of His “self-emptying” is defined in three phrases that follow (“taking ... being born . . . being found”). See Introduction: History of Interpretation and theological note “The Humanity of Christ” on p. 2279.

a servant. That is, a slave. This language vividly expresses Christ’s willingness to deprive Himself of the enjoyment of the glory befitting His divine status and identity (v. 6 note). Though He continued to possess this glory, even revealing its refulgence to His disciples from time to time (e.g., Matt. 17:1–8), He veiled it in human flesh during His earthly ministry in order to save His people from their sin.

the likeness of men. Christ is truly human. “Likeness” means more than similarity. In order to die (v. 8), He had to be completely human. At the same time, Paul makes one important distinction between Christ and other human beings. Unlike them, He has no sin (2 Cor. 5:21; cf. Rom. 8:3). And regarding His divine nature, He remains transcendent over created reality; He cannot and did not cease to be a divine person with a divine nature even in His humiliation. BACK TO PHILIPPIANS 2:7

STUDY NOTE FOR PHILIPPIANS 2:8 human form. Christ’s appearance as a man was not an illusion. He revealed Himself through a complete and genuine human nature united with His divine nature in one divine person. He possesses all the essential attributes of humanity, though unlike us, He has never sinned (cf. v. 7 notes; 1 Pet. 2:21–25).

he humbled himself. The language here is parallel to the phrase “emptied himself” in v. 7. Each act occurs by the free exercise of Christ’s own will.

obedient. Submission to the Father’s will (Heb. 10:5–9) is more significant for the One who is equal with the Father (v. 6) than for anyone else. Paul’s words embrace Christ’s whole lifetime of obedience, while emphasizing that the supreme expression of obedience was His death.

a cross. The accent at this point is on Christ’s willingness to suffer the most shameful of deaths, rather than on the atoning significance of the event (cf. Rom. 3:21–26). BACK TO PHILIPPIANS 2:8

STUDY NOTE FOR PHILIPPIANS 2:9 Therefore God. The Father’s act is a direct response to Christ’s obedience (Acts 2:24, 32–36).

highly exalted him. Christ is restored to the glorious status He had at the beginning but voluntarily chose not to exercise for a time in order to become a human servant (John 16:28; Heb. 2:9, 14).

the name that is above every name. This is the “name”—that is, the title—“Lord,” conferred on the Jesus the Messiah in His exaltation in recognition of His complete obedience in His redemptive mission from the Father (Acts 2:36; Eph. 1:21). The God-man is shown to be more than worthy to be called Lord because He successfully accomplished His mission to bring salvation, and so His humanity shares in the glory and honor that He is due. BACK TO PHILIPPIANS 2:9

STUDY NOTE FOR PHILIPPIANS 2:10 at the name of Jesus. This may mean “the name belonging to Jesus,” i.e., “Lord” (v. 11). Paul likely means that the revelation of Jesus as the “Lord” is the signal that “every knee should bow” to offer Him worship and that every tongue should acclaim Him Lord. Paul alludes to Is. 45:14–25, where the bowing of every knee and the confession of every tongue (Is. 45:23) are directed toward Israel’s covenant Sovereign, the Lord (Yahweh), who alone is God and alone can save (Is. 45:22). BACK TO PHILIPPIANS 2:10

STUDY NOTE FOR PHILIPPIANS 2:11 Lord. Christ’s obedient humility resulted in His glory (cf. Matt. 23:12). In the Septuagint, God’s covenant name “Yahweh” is represented by the title “Lord” (Gk. kyrios), which appears in English translations as “LORD.” Jesus is now identified with the Lord of Isaiah. At the consummation of Isaiah’s prophesied restoration of Israel in Is. 45:23–25 (fulfilled in the church, which by union with Christ is true Israel), at the very end of time, all will subject themselves to Jesus, since He is the divine and sovereign Lord. Christ is now acclaimed to be what He has always been, the true God (1 John 5:20), and is therefore worshiped as such. The ascription of praise embraces both the humanity (“Jesus”) and the deity (“Lord”) of Christ; He is acknowledged to be the exalted and enthroned God-man. See theological note “The Deity of Christ” on p. 1851.

God the Father. Jesus Christ is the Son of the Father. So united are the persons of the Godhead that the act of worshiping the Son glorifies the Father. Although he does so elsewhere (Rom. 8:3; Gal. 4:4), in Philippians Paul does not refer to Jesus as the Son of God explicitly. BACK TO PHILIPPIANS 2:11

STUDY NOTE FOR PHILIPPIANS 2:12 Therefore. On the basis of Christ’s supreme example, Paul resumes his appeal. The apostle’s presence encourages the Philippians to obey, but the basic motivation is from “God who works” in them (v. 13), and their obedience will flourish in Paul’s absence as well (1:27).

your own salvation. As in 1:28, this is salvation in the fullest, redemptive sense with particular stress on the sanctification of the believer. The sanctifying process calls for obedience to the exhortation of vv. 1–5. See theological note “The Holy Spirit as Sanctifier” on p. 2023.

fear and trembling. This is awe and reverence rather than panic and alarm. The right emotions are stirred by the presence of God (v. 13), and not by misgivings or despair about one’s standing in Christ. BACK TO PHILIPPIANS 2:12

STUDY NOTE FOR PHILIPPIANS 2:13 God who works in you. The use of human effort (v. 12), far from violating God’s will, is just what He commands for achieving His sanctifying purpose (Eph. 2:8–10). Moreover, the internal, transformative work that His Spirit has begun (1:6) gives hope that believers’ efforts to die to sin and live to righteousness will bear fruit. Having invoked the example of Christ, Paul reassures the Philippians that they do not will and work on their own, but their wills and their actions are the very arenas where God’s own power is working (4:13; 1 Thess. 2:13). BACK TO PHILIPPIANS 2:13

STUDY NOTE FOR PHILIPPIANS 2:14 without grumbling or disputing. The Philippians must not imitate the ancient Israelites (Ex. 15:24; 16:7–9; 1 Cor. 10:10). Note also the allusions in v. 15 to Deut. 32:5: unlike God’s ancient people, believers in Jesus are indeed God’s “children,” not “a crooked and twisted generation.” Amid their sufferings from external opponents (1:28–30), the Philippians may have grumbled against church leaders (greeted personally in 1:1) as the Israelites did against Moses (v. 29; 1 Thess. 5:12, 13). BACK TO PHILIPPIANS 2:14

STUDY NOTE FOR PHILIPPIANS 2:15 that you may be. The corporate witness of a united church is in view.

blameless and innocent ... without blemish. The meanings of these terms overlap considerably. Paul describes the quality of life required of “children of God.” Such persons will “shine as lights in the world,” in marked contrast to their “crooked and twisted” contemporaries, but offering hope to them at the same time (cf. Matt. 5:14–16; Acts 2:40). BACK TO PHILIPPIANS 2:15

STUDY NOTE FOR PHILIPPIANS 2:16 holding fast. Paul is concerned with the Philippians’ own fidelity to the gospel of Jesus Christ (1:27; 2:1–5).

the word of life. This refers to the gospel as a declaration of the saving significance of Jesus’ death and resurrection, and to the life-promoting ethical teachings founded on the saving work of Christ. (1:27; 4:8, 9).

I may be proud. Paul’s pride on the “day of Christ” (1:10; cf. 1:6) will be the Philippians’ spiritual growth rather than his own (1:9–11). BACK TO PHILIPPIANS 2:16

STUDY NOTE FOR PHILIPPIANS 2:17 if I am to be poured out. Paul here refers not to his present suffering, but to the possibility that he will die as a martyr. During a later imprisonment, he invokes the same image to express his expectation of imminent martyrdom (2 Tim. 4:6).

drink offering. A libation normally of wine, not blood, that accompanied sacrifices (Num. 28:7, 8).

sacrificial offering of your faith. Elsewhere, Paul describes the Philippians’ gifts to him as a fragrant offering and a sacrifice pleasing to God (4:10–20). Here, Paul seems to envision the Philippians’ whole lives (Rom. 12:1; 15:16), offered in grateful consecration, as the sacrifice that his own martyrdom could enhance.

I am glad and rejoice. For Paul, suffering can cause joy to flourish. It is to be the same for the Philippians (v. 18). BACK TO PHILIPPIANS 2:17

STUDY NOTE FOR PHILIPPIANS 2:21 their own. This verse echoes the thought of v. 4. Timothy’s life is a model of the selfless, others-serving humility to which Paul calls his readers. It is an image of Christ’s own humility (vv. 5–11). BACK TO PHILIPPIANS 2:21

STUDY NOTE FOR PHILIPPIANS 2:22 as a son with a father. Paul emphasizes that Timothy has worked closely with him for Christ; both are servants of Christ (1:1). As Christ’s servant, Timothy “will be genuinely concerned” for the welfare of others (v. 20). And as Paul’s spiritual “son” (1 Tim. 1:2), Timothy will reflect to the Philippians, when he arrives, the compassion of Paul, his “father.” BACK TO PHILIPPIANS 2:22

STUDY NOTE FOR PHILIPPIANS 2:23 to send him. Amid difficult circumstances (1:29, 30), perhaps including a forthcoming trial, Paul needs a person of Timothy’s character. Moreover, if Paul waits to send Timothy until the verdict is rendered, Timothy can carry this news to Philippi immediately—soon to be followed, Paul expects, by the apostle himself (repeating the confidence expressed in 1:19–26). BACK TO PHILIPPIANS 2:23

STUDY NOTE FOR PHILIPPIANS 2:24 in the Lord. The plans concerning both Timothy and Paul are submitted to the divine will (v. 19; see Rom. 1:10). BACK TO PHILIPPIANS 2:24

STUDY NOTE FOR PHILIPPIANS 2:25 Epaphroditus. This fellow worker of Paul, like Timothy, is worthy of honor. Like Timothy and like Jesus Himself, he is a man for others. He obeys Christ by enlisting as a servant to other believers, both the Philippians (4:18) and Paul, for whose sake he risks his life (vv. 26, 27, 30).

your messenger and minister to my needs. As a member, perhaps a leader (v. 29), of the Philippian church, Epaphroditus had carried the congregation’s financial donation to Paul (4:18) and stayed on to serve in other ways, despite his brush with death through a life-threatening illness (vv. 27, 30). BACK TO PHILIPPIANS 2:25

STUDY NOTE FOR PHILIPPIANS 2:26 distressed. Such is the attitude of Epaphroditus that he is less concerned about his sickness than about the effect of this news on the Philippians. BACK TO PHILIPPIANS 2:26

STUDY NOTE FOR PHILIPPIANS 2:28 the more eager to send him. Although Timothy’s departure for Philippi will await the resolution of Paul’s legal appeal, Paul is dispatching Epaphroditus immediately, probably bearing this epistle, to reassure the Philippians’ concerns over Epaphroditus’s health and Paul’s situation, to express thanks for the gift Epaphroditus had brought, and to address other pastoral concerns. BACK TO PHILIPPIANS 2:28

STUDY NOTES FOR PHILIPPIANS 3

STUDY NOTE FOR PHILIPPIANS 3:1 Finally, my brothers. This anticipates the letter’s closing exhortations (4:2–9), but also places the Philippians’ joy in their anticipated reunion with Epaphroditus (2:29) in the context of the deepest source of joy, their relationship to “the Lord.”

rejoice in the Lord. This appeal is repeated in 4:4.

the same things. This refers to what Paul is about to say in vv. 2–21 (cf. v. 18). Here Paul repeats material he had previously communicated, either personally or by letter, that the Philippians might be “safe” against false teaching in the church. BACK TO PHILIPPIANS 3:1

STUDY NOTE FOR PHILIPPIANS 3:2 dogs ... those who mutilate. Paul’s opponents here may be either non-Christians or Christians (as in Galatians) who champion the law of Moses and insist on circumcision as the badge of salvation (cf. Acts 15:1). Although Philippi had so small a Jewish population that it had no synagogue, the reaction against the gospel from many Jews in nearby Thessalonica (Acts 17:5–9) may help to explain why traveling Judaizers now posed a threat to this church composed of Gentiles with a pagan past. First-century Jews considered dogs to be unclean animals. The term “mutilate” is a play on the Gk. word “circumcision.” It is associated with pagan rites of self-inflicted torture (Lev. 21:5; 1 Kin. 18:28). By describing his opponents this way, Paul stresses that they are true neither to the law of Moses, rightly understood, nor to the gospel that Paul preached. BACK TO PHILIPPIANS 3:2

STUDY NOTE FOR PHILIPPIANS 3:3 we are the circumcision. In response to the Judaizers and their mistaken emphasis upon the external physical rite of circumcision, Paul asserts that Christians are the true circumcision, i.e., the true spiritual Israel (Gal. 3:6–4:7). He has OT precedent (Deut. 10:16; 30:6) for emphasizing that heart-transformation by God’s Spirit, not merely a physical incision, reveals the true significance of circumcision. Rom. 2:25–29 also makes the point that true circumcision is of the heart and that Gentiles can possess such a spiritual circumcision, which is another way of referring to them as the authentic Israel.

glory in Christ Jesus. This stands in stark contrast to “confidence in the flesh.”

flesh. As used by Paul, this term often embraces our humanity insofar as it is in rebellion against God. In this verse, the physical act of circumcision is included (v. 5; Gal. 6:12–15) as representative of the entire list of human advantages and attainments on which Paul himself once rested his confidence for God’s favor (vv. 4–6). BACK TO PHILIPPIANS 3:3

STUDY NOTE FOR PHILIPPIANS 3:4–6 These verses list Paul’s sevenfold pedigree under the law. BACK TO PHILIPPIANS 3:4

STUDY NOTE FOR PHILIPPIANS 3:5 the eighth day. Paul was circumcised in accordance with Gen. 17:12.

of Israel. See Rom. 9:3, 4; 11:1.

of the tribe of Benjamin. Paul (Saul) may have been named for King Saul, also from Benjamin (1 Sam. 9:1, 2). After the division of Israel into northern and southern kingdoms, Benjamin along with Judah remained loyal to the dynasty of David (1 Kin. 12:21).

a Pharisee. Paul’s life was one of scrupulous obedience to the law, both the Torah and associated Jewish traditions (Acts 22:3; 26:5; Gal. 1:14). BACK TO PHILIPPIANS 3:5

STUDY NOTE FOR PHILIPPIANS 3:6 persecutor of the church. See Acts 9:13, 14; 22:4, 5; 26:9–11; 1 Cor. 15:9; Gal. 1:13, 14. Although tragically misguided, Paul’s persecution of Christ’s people did express a zeal for God’s glory (see Rom. 10:2).

blameless. This is not a claim of sinlessness (Rom. 7:7–13), but of general fidelity to the OT’s prescribed way of life (cf. Luke 1:6). Paul’s outward obedience to the law was honorable (including the offering of prescribed sacrifices for inadvertent transgressions); but his resulting “confidence” (the word is repeated three times in vv. 3 and 4) was the worst of sins. BACK TO PHILIPPIANS 3:6

STUDY NOTE FOR PHILIPPIANS 3:7 whatever gain. Paul is obviously not thinking of his transgressions of the law but of his scrupulous obedience to its commands (v. 6).

I counted as loss. This decision is the more meaningful, because it is (at least in part) a virtue that he renounces, making it perhaps even harder than renouncing vice. Yet as Paul now grasps, the nobler one’s lineage and the higher one’s attainments, the greater the temptation to pride and self-confidence (Luke 18:9–14; Eph. 2:8, 9). Paul freely discards all sources of self-confidence and personal profit for Christ. BACK TO PHILIPPIANS 3:7

STUDY NOTE FOR PHILIPPIANS 3:8 rubbish. The Gk. word is graphic; it means “refuse” and was once translated “dung.” It refers to that which is not only repulsive to people but also ceremonially defiling before God (Deut. 23:12–14). Paul flings away in disgust whatever interferes with “the surpassing worth of knowing Christ Jesus my Lord.” BACK TO PHILIPPIANS 3:8

STUDY NOTE FOR PHILIPPIANS 3:9–11 Verse 9 speaks of justification, v. 10 of sanctification, and v. 11 of glorification.

3:9 not having a righteousness of my own. Paul now recognizes that justification is based not upon human attainments of obedience to the law, but entirely and exclusively upon “the righteousness from God,” the merits of Christ given to those united with Christ (Rom. 1:16, 17; 3:21–26).

faith in Christ. Christ is the object of faith (Gal. 2:16), and now that he trusts Christ alone, Paul abandons all reliance on his own credentials (vv. 7, 8). Faith is the instrument, not the ground, of justification, and Paul declares justification is “through faith,” never “on account of faith.” The ground of justification is the merit of Christ. Faith as the instrument does not provide value of its own but links believers to Christ and His merit. Moreover, faith is the only instrument of justification; by faith alone in Christ alone we are declared righteous in Christ, and our works play no part in this (cf. Rom. 3:21–4:25).

depends on faith. Faith receives God’s gift of righteousness (Rom. 3:22; 5:17), and on the ground of this righteousness, the verdict of justification is given when a person believes (Rom. 4:3; 5:1; Gal. 3:6). In this way, faith and justification occur at the same time, although faith is logically first. See Introduction: Characteristics and Primary Themes. BACK TO PHILIPPIANS 3:9

STUDY NOTE FOR PHILIPPIANS 3:10 I may know him. This is Paul’s most passionate longing (1:20–23); he speaks not merely of greater mental awareness, but of deepened personal union. The following two clauses explain how knowing Christ is presently experienced.

his resurrection. For Paul, identification with the crucified and risen Christ is fundamental to Christian living. Elsewhere (2 Cor. 4:7, 10, 11), Paul teaches that it is through participation in the sufferings of Christ that the power of Christ’s resurrection is manifested in the life of the Christian. This identification with the sufferings of Christ is not exclusively in martyrdom (2:17) but for all of life (Rom. 8:17). BACK TO PHILIPPIANS 3:10

STUDY NOTE FOR PHILIPPIANS 3:11 by any means. Paul recognizes that the believer’s perseverance depends on the will and the working of the sovereign God (1:6; 2:13; 3:12–14, 21; cf. Heb. 6:3). His present circumstance and Epaphroditus’s recent crisis show him that the route to resurrection that God has ordained for believers may include death by martyrdom (1:20–21), disease (2:26–30), or some other means.

the resurrection. Sharing in Christ’s suffering prepares us for sharing in His glory at the resurrection from the dead (vv. 20, 21; Rom. 8:17). BACK TO PHILIPPIANS 3:11

STUDY NOTE FOR PHILIPPIANS 3:12 Not that I have already obtained. The prize of salvation in its fullness has not yet been won, a point Paul emphasizes against ideas of perfectionism (cf. 1 Cor. 4:8; 2 Tim. 2:18; 1 John 1:8). Believers do not yet fully experience all of the benefits of redemption, for we await our glorification, at which point the Lord will remove the presence of sin. Yet the saving process that will be consummated on the day of Christ (1:6, 10) and the resurrection from the dead (3:11) has already begun. Therefore, Paul has said, believers presently experience the resurrection power of Christ (3:10, 11). This salvation will surely be consummated for all who have put their faith in Christ alone (1:6; cf. Rom. 8:28–30). BACK TO PHILIPPIANS 3:12

STUDY NOTE FOR PHILIPPIANS 3:14 the goal. The objective of Paul’s striving promises a splendid trophy—salvation in all its fullness (cf. 1:28; Rom. 13:11). As in his correspondence with Corinth in Achaia to the south (1 Cor. 9:24–27; cf. 1 Tim. 4:7–10), Paul invokes the athletic imagery of the Panhellenic Games to characterize the purposeful striving involved in Christian perseverance in faith.

the upward call of God. God has already called Paul (Gal. 1:15; cf. Rom. 8:30). It is because “Christ Jesus has made [Paul] his own” (v. 12) that he presses forward toward the goal of life in glory (v. 13). BACK TO PHILIPPIANS 3:14

STUDY NOTE FOR PHILIPPIANS 3:15 those of us who are mature. These words may be a tribute to people who in fact think and live maturely. Another possibility is that here Paul is speaking ironically to people who consider themselves already “perfect” (v. 12), and whose thinking Paul needs to correct by showing them that true “maturity” or “perfection” in this life consists in recognizing that one is far from perfect, as true perfection is measured by Christ’s complete perfection (Eph. 4:13).

think this way. This refers to Paul’s humble mind-set and ongoing pursuit as expressed in vv. 12–14.

if ... you think otherwise. These words may reinforce the preceding appeal to agree with Paul, but the repeated phrases (“think this way ... think”) recall 2:1–5 and suggest that the apostle is also concerned that the Philippians agree among themselves.

God will reveal. Whether spiritual discernment and understanding or agreement among believers is in view, the grace of God is necessary (1:9–11). In the meantime, believers’ conduct should accord with the degree of insight that God has already granted (v. 16). BACK TO PHILIPPIANS 3:15

STUDY NOTE FOR PHILIPPIANS 3:17 the example. Paul’s example and that of his colleagues, whose “walk” reflects his, are the opposite of what follows in vv. 18, 19. Paul is faithful to the cross (Gal. 6:14), Christ is his glory (v. 21; cf. v. 3), and his mind is set on heavenly things (vv. 20, 21). BACK TO PHILIPPIANS 3:17

STUDY NOTE FOR PHILIPPIANS 3:18, 19 These verses could describe all sorts of opponents (1 Cor. 1:23), including Judaizers (vv. 2–6; Gal. 2:15–21). Paul may be thinking especially of people who consider themselves to be living on an exalted spiritual plane, which frees them to enjoy sensual pleasures, whether food (“their god is their belly”) or sex (“they glory in their shame”; cf. 1 Cor. 6:9, 10).

3:18 with tears. Paul weeps, not because he fears someone can undo what Christ has done, but because of the destruction in store for opponents of the gospel. This destiny (v. 19) completes the destructive process initiated by their own sin (Rom. 1:18–32; Gal. 6:7, 8). Paul’s confidence that God’s sovereign decision distinguishes those who will receive His grace from those who remain under His wrath never hardened his heart or lessened his compassion toward those outside of Christ (Rom. 9:1–3). BACK TO PHILIPPIANS 3:18, 19

STUDY NOTE FOR PHILIPPIANS 3:20 our citizenship. Just as Philippi was a Roman colony (Acts 16:12), the church is a colony of heaven. Although presently at a great distance, physically speaking, from the heavenly “city” where the redeemed can see the Lord reigning over all creation in glory, the followers of Jesus already belong to that city, which defines their identity and eternal privileges.

we await. This anticipation is a counterpart to the longing of 1:23. All other instances of this verb in Paul’s epistles have a similar focus (Rom. 8:19, 23, 25; 1 Cor. 1:7; Gal. 5:5). BACK TO PHILIPPIANS 3:20

STUDY NOTE FOR PHILIPPIANS 3:21 transform our lowly body. In the face of opponents’ sinful misuses of the human body (vv. 18, 19 note), Paul celebrates Christ’s transformation of our bodies in conformity with His glorious body (cf. 1 Cor. 15:50–53). See theological note “The Last Resurrection” on p. 2040.

like his glorious body. Christ Himself rose bodily from the grave, the “firstfruits” of a great harvest (1 Cor. 15:20–23). As the Father thus vindicated Christ’s obedience (2:6–11), Christ’s resurrection assures believers, united to Him in His death and resurrection, of the glorious resurrection prepared for them.

subject all things. See 1 Cor. 15:20–28. BACK TO PHILIPPIANS 3:21

STUDY NOTES FOR PHILIPPIANS 4

STUDY NOTE FOR PHILIPPIANS 4:1 stand firm. Paul may be anticipating the exhortations that follow, especially the difficult ones of vv. 2 and 3. This helps to explain the presence of so many terms of affection in v. 1. The challenge to “stand firm” recalls 1:27 (where the same command occurs), and “labored side by side” in Paul’s description of Euodia and Syntyche (v. 2) represents a term with military overtones that also appeared in 1:27 (“striving side by side”). The summons to steadfast unity rests immediately upon the declaration of hope in 3:20, 21. Paul is thinking of Christ’s return when he calls his readers a “joy” and “crown” (1 Thess. 2:19, 20). BACK TO PHILIPPIANS 4:1

STUDY NOTE FOR PHILIPPIANS 4:2 I entreat. Paul pleads rather than commands, and by addressing each woman in turn and by name he strengthens his tender appeal.

Euodia ... Syntyche. These women are mentioned only here in the NT. They are courageous Christian servants and apparently people of influence in the first-century church.

agree. Paul’s main concern is not that they should agree with each other, as is sometimes suggested, but that they should both have the attitude commended in 2:2, a oneness of affection and purpose that gladly honors the other. BACK TO PHILIPPIANS 4:2

STUDY NOTE FOR PHILIPPIANS 4:3 companion. Presumably, the Philippians knew the individual whom Paul enlisted to aid the reconciliation of these treasured sisters in Christ, and he was probably among the overseers greeted in 1:1. See text note for alternative interpretations of the Gk. word (syzygos). It may be a proper name, or it may metaphorically express Paul’s appreciation for a fellow leader who “pulls the plow” in sync with the apostle, as two well-matched oxen do when “yoked together” (the origin of syzygos; cf. 2 Cor. 6:14).

with Clement. The name occurs only here in the NT.

book of life. The names of all God’s elect are inscribed in this book (Rev. 3:5; 20:15; cf. Ex. 32:32). BACK TO PHILIPPIANS 4:3

STUDY NOTE FOR PHILIPPIANS 4:4 Rejoice. The theme of joy is prominent in Philippians. The command to rejoice can always be obeyed, even in the midst of conflict, adversity, and deprivation, because joy rests not on favorable circumstances, but “in the Lord.” Paul uses repetition to emphasize this truth. BACK TO PHILIPPIANS 4:4

STUDY NOTE FOR PHILIPPIANS 4:5 reasonableness. The Gk. word denotes the generous spirit that rises above offenses, or a forbearing spirit, of which Jesus provides the supreme example (2 Cor. 10:1). Such a person does not insist on his rights (2:1–4). Only such people learn the secret of joy.

The Lord is at hand. This may be understood temporally, looking to Christ’s coming as a future event (3:20, 21), and taking hope from this. Or Paul may also be speaking of Christ’s abiding presence with those united to Him (1:1), perhaps alluding to Ps. 145:18, which promises the Lord’s nearness to those who call on Him (since Paul is about to call readers to pray instead of worrying). Similar expressions in James 5:8, 9 and 1 Pet. 4:7 favor the temporal interpretation. BACK TO PHILIPPIANS 4:5

STUDY NOTE FOR PHILIPPIANS 4:6 do not be anxious about anything. Although the same word is used in 2:20 of a loving concern for others, here it denotes an anxiety that is incompatible with trust in God. Compare Jesus’ arguments against unbelieving anxiety in the Sermon on the Mount (Matt. 6:25–34).

in everything. Paul’s language is deliberately all-inclusive; there are no restrictions on applying it.

prayer and supplication with thanksgiving ... requests. The four terms used here make up two couplets. Paul is not defining separate types of prayers; rather, the cluster of words shows what importance he attaches to the practice of prayer. Presenting requests in prayer provides an outlet for anxiety (1 Pet. 5:7). Doing so “with thanksgiving” is itself an antidote to worry. BACK TO PHILIPPIANS 4:6

STUDY NOTE FOR PHILIPPIANS 4:7 peace of God. This is the Lord’s direct answer to the prayer that replaces and counteracts anxiety. Things that cannot be fully comprehended can nonetheless be peacefully experienced by those who are “in Christ” (1:1; cf. Eph. 3:18, 19). God’s peace is especially inexplicable when it “guards” (a military image meaning “to take into protective custody”) believers’ hearts in the midst of threatening circumstances, such as Paul’s present imprisonment and his recent deprivation before the Philippians’ gift arrived (vv. 10–19). BACK TO PHILIPPIANS 4:7

STUDY NOTE FOR PHILIPPIANS 4:8 Concluding these exhortations, Paul calls his readers to a life of obedience, the right response to the peace of God. The virtues listed are not exhaustive but representative, and they come to expression in countless ways (note the repeated “whatever”). Thinking on such things is not an end in itself, but preparation for purposeful action (v. 9).

true. See Eph. 4:24, 25.

honorable. The Gk. word means “worthy of respect.”

just. See Titus 1:8.

pure. See 1 Tim. 5:22.

lovely ... commendable. Terms used only here in the NT. BACK TO PHILIPPIANS 4:8

STUDY NOTE FOR PHILIPPIANS 4:9 The Philippians are to be guided both by Paul’s teaching and by his example, especially his love for the Philippians (v. 1; 1:3–8; 2:12) but also his response to suffering (1:12–30) and his ongoing pursuit of Christlike holiness (3:12–17).

the God of peace. Paul inverts his earlier assurance that “the peace of God” would protect the praying Christian’s heart from anxiety (v. 7). Here he points to an even greater promise: God does not send His peace from afar, remaining aloof in heaven; rather, the Holy Spirit, who is God Himself, comes near to deliver His peace (cf. John 14:16–18, 26, 27). BACK TO PHILIPPIANS 4:9

STUDY NOTE FOR PHILIPPIANS 4:10–20 Paul returns to a theme of ch. 1—the Philippians’ partnership in the gospel (1:5), especially their financial support. He acknowledges their recent gift with thanks while setting before them the example of his own contentment through a range of financial ebbs and flows.

4:10 you had no opportunity. Paul adds a qualification, lest they think he is rebuking them. BACK TO PHILIPPIANS 4:10

STUDY NOTE FOR PHILIPPIANS 4:11–13 These verses do not deny the reality of Paul’s need, but rather testify that he is content to live both in plenty and in want.

4:11 content. In first-century Stoicism, “contentment” was an admired virtue, the trait of true wisdom. But Stoic “contentment” was self-sufficiency, grounded in aloof indifference. Paul’s contentment was utterly reliant not on himself and his ability to suppress emotions, but on Christ, who held Paul fast and sustained him in all circumstances. BACK TO PHILIPPIANS 4:11

STUDY NOTE FOR PHILIPPIANS 4:13 I can do all things. Relying on Christ’s power (1:19; 2:12, 13) and following His example (2:5; 3:10), Paul is able to face all circumstances with contentment. He wants to impress the same lesson upon his readers (vv. 6, 7, 19). BACK TO PHILIPPIANS 4:13

STUDY NOTE FOR PHILIPPIANS 4:14 The qualifications of vv. 10–13 call for the restatement of Paul’s gratitude for their assistance to him in his time of real need (1:17). BACK TO PHILIPPIANS 4:14

STUDY NOTE FOR PHILIPPIANS 4:15, 16 Even before Paul left Macedonia, the Philippians were repeatedly generous to him.

4:15 in the beginning of the gospel. That is, upon the arrival of the gospel in Philippi (1:5).

when I left. Paul left Macedonia to go to Achaia during his second missionary journey (Acts 16:40–18:18). In 2 Cor. 11:9, Paul mentions receiving gifts from Macedonian churches such as Philippi while he ministered in Corinth. It appears that these gifts, delivered by Silas and Timothy, freed Paul from supporting his team through his tent-making to be able to devote more time to spreading God’s Word (Acts 18:5). BACK TO PHILIPPIANS 4:15

STUDY NOTE FOR PHILIPPIANS 4:17, 18 As is made emphatically clear in v. 18, Paul is amply supplied and wants to place no further strain on the church’s resources. Yet the main cause of Paul’s rejoicing (v. 10) is not that his needs have been fully met. Rather, he perceives that the Philippians’ gifts are an act of worship pleasing to God (Heb. 13:15, 16), and he knows that God will richly bless them in return (2 Cor. 9:6). BACK TO PHILIPPIANS 4:17

STUDY NOTE FOR PHILIPPIANS 4:19 every need of yours. This refers to both material and spiritual needs (vv. 6, 7). The promise is for those who are in Christ Jesus (v. 21; 1:1). BACK TO PHILIPPIANS 4:19

STUDY NOTE FOR PHILIPPIANS 4:21 every saint. This recalls 1:1. Paul embraces every Philippian believer with his affection and greeting to imply once more that they must put aside their self-interests and grow in the love (1:9–11) and humility that will preserve and deepen their unity in Christ (2:1–4).

brothers. Here, as elsewhere, fellow believers of both sexes. Paul frequently addresses the Philippians with this term (1:12; 3:1, 13, 17; 4:1, 8).

who are with me. See 1:1, 14. BACK TO PHILIPPIANS 4:21

STUDY NOTE FOR PHILIPPIANS 4:22 All the saints greet you. This points to the corporate unity of believers, whether within a single congregation or among local churches, such as the churches in Philippi and Rome.

Caesar’s household. Probably not members of the emperor’s family but servants in the palace. These would be the Roman believers with whom Paul has most contact (1:13). BACK TO PHILIPPIANS 4:22

FOOTNOTES FOR PHILIPPIANS 1

1 Or slaves (for the contextual rendering of the Greek word doulos, see Preface) 2 Or bishops; Greek episkopoi 3 Or servants, or ministers; Greek diakonoi 4 Or you all have fellowship with me in grace 5 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verse 14 6 Greek in the whole praetorium 7 Some manuscripts add of God

1 Greek Only behave as citizens worthy

FOOTNOTES FOR PHILIPPIANS 2

2 Or which was also in Christ Jesus

1 Greek bondservant

1 Greek his 2 Greek child

FOOTNOTES FOR PHILIPPIANS 3

3 Or brothers and sisters; also verses 13, 17

1 Some manuscripts God in spirit 2 Greek in the law

FOOTNOTES FOR PHILIPPIANS 4

1 Or brothers and sisters; also verses 8, 21 2 Or loyal Syzygus; Greek true yokefellow

1 Or have fellowship in 2 Or I seek the profit that accrues to your account

The EPISTLE of PAUL the APOSTLE to the

Colossians

TITLE AND AUTHOR

Colossians was written by Paul the apostle (1:1; 4:18). Though many modern scholars have doubts about Paul’s authorship of this letter, compelling grounds for questioning its authenticity are lacking. The language and style are well within the range Paul displays elsewhere and, while aspects of the vocabulary of Colossians are distinctive (e.g., terms such as “fullness,” “mystery,” “elemental spirits,” and “asceticism”), these stem largely from Paul’s use of the language of his opponents in order to refute them.

DATE AND OCCASION

Paul never visited Colossae (2:1). The church there was founded by a Colossian named Epaphras, apparently in the wake of Paul’s ministry in Ephesus (A.D. 53–55), where “all the residents of Asia heard the word of the Lord, both Jews and Greeks” because of Paul’s daily teaching visitors in the “hall of Tyrannus” (Acts 19:1–10). Some five to seven years later, the founder of the Colossian church joined Paul in prison at Rome (Col. 4:12, 13; cf. Acts 28) to tell the apostle of a strange teaching threatening the health of his home church and to remain with Paul to pray for the churches of the Lycus Valley.

In earlier days, Colossae, a city on the Lycus River in southeastern Asia Minor (modern-day Turkey), had been a prosperous and large city, enjoying a thriving wool industry and a strategic location on a main overland trade route between Ephesus one hundred miles (160 km) to the west and the Euphrates some four hundred miles (650 km) to the east. In Roman times, however, Colossae had declined in the face of the growth of two sister cities in the Lycus Valley: Laodicea, the district capital ten miles (16 km) to the west, and Hierapolis, famous for its healing springs, some twelve miles (19 km) to the northwest. In Paul’s day, Colossae was a fairly unimportant market town, easily the least significant city to which any of Paul’s surviving letters were addressed.

As noted in “Characteristics and Primary Themes” below, at least one occasion for the epistle was Paul’s concern to counteract a false approach to spiritual experience that focused on visions (2:18) and ascetic self-denial (2:23), apparently undermining the gospel’s declaration that the fullness of God’s nature and glory dwells in the incarnate Christ (1:19; 2:9), who has accomplished both human and cosmic reconciliation through His cross (1:19–22).

GENRE

The book of Colossians is a letter written by the apostle Paul, and it generally follows standard first-century epistolary conventions (see Introduction to the Epistles). It contains a standard letter opening (1:1–14), body (1:15–4:6), and conclusion (4:7–18). As he does in all of his letters, Paul uses the standard epistolary conventions, but he does not do so in a mechanical way. He feels free to adapt the form when it suits his specific needs, and he varies the wording of his salutations, his prayers, and his closing greetings accordingly.

LITERARY FEATURES

Like many of Paul’s letters, the first half of Colossians (1:1–2:23) consists of doctrinal teaching (Some see the transition from theological instruction to ethical application as early as 2:6, with its “Therefore ... walk.”). Specifically, Paul dwells on the person and work of Christ. The second half of the letter (3:1–4:18) consists of application. The application flows directly from the earlier doctrinal teaching (“If ... then”; 3:1; cf. 2:20). This pattern reinforces not only the fact that Christian living is grounded in Christian doctrine, but also that the Christian finds his motives and resources for living the Christian life not in himself, but in the triune God who has saved him.

The hymn of 1:15–20 is a particularly striking example of Paul’s literary craft. The repetition of the Gk. word translated “all” in 1:15–20 (v. 16 [2x], v. 17 [2x], v. 18, v. 19, v. 20) serves to underscore Paul’s message of the sufficiency of Christ for the believer’s salvation. One way of outlining the hymn is to see it in two main parts (vv. 15–17, 18–20), highlighting Christ as the Creator and the Redeemer, respectively. Each part contains the word “firstborn” and some form of the phrase “things in heaven and on earth.” The first part ends in the same way that the second part begins (“and he is”). This literary symmetry highlights the majesty and glory of Jesus Christ in creation and new creation.

CHARACTERISTICS AND PRIMARY THEMES

The Christians Paul addresses in this letter were likely struggling with a Greek-influenced form of Jewish philosophy or “spirituality” that viewed Christians as still vulnerable to spiritual forces. It was thought that these forces needed to be placated through veneration, through some sort of asceticism of food and drink, and by honoring certain days prescribed in OT ceremonial law. The epistle is designed to help Christians understand that in order for them to gain acceptance before God, they need Christ only. God has already accepted them by virtue of the crucified and risen Christ to whom they are united. While there is a perfection, or maturity, that still stands before them as a goal (1:22, 23, 28), they are already “filled in him,” the perfect One (2:10).

THEOLOGY OF COLOSSIANS

In this letter, Paul is combating a heresy that scholars have found very difficult to identify (see Special Issues below). Apparently, this heresy did not categorically deny that the work of Jesus Christ is necessary for the sinner’s salvation. It did, however, deny the sufficiency of that work for salvation. The Colossians were being told that by means of observing a cycle of feasts and festivals (2:16), and particularly through an ascetic lifestyle of abstention from food and drink (2:21–23), they could usher themselves into ecstatic, visionary states in the present (2:18) and, with Christ’s help, make it to heaven one day.

Paul overwhelmingly emphasizes the sole sufficiency of Christ for salvation. This theme surfaces at many points in his opening thanksgiving and prayer (1:3–14) and becomes the subject of the rich meditation of 1:15–20—the supremacy of Christ in creation, providence, and redemption (cf. 1:21–23). In 2:6, 7, we find one of the most important points of the letter—“as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.” It is Christ alone who can deliver the sinner from the guilt and dominion of sin (2:6–15).

The Christian life begins with the realization that we are united to Jesus Christ in His death and resurrection. Thus united to the Savior, we are enabled to take up the work of putting sin to death (3:5), of “putting away” sin and of “putting on” the graces of the Christian life (3:5, 12). Having “put off the old self” (or “man”), and having “put on the new self” (or “man”), each Christian is “being renewed after the image of its creator,” that is, Jesus Christ (3:9, 10, cf. 1:15–17). This pattern of living works itself out across the whole of the Christian’s life—marriage and child-rearing (3:17–21), the workplace (3:22–4:1), prayer (4:2–4), and our conduct toward unbelievers (4:5, 6).

COLOSSIANS IN THE LARGER STORY OF THE BIBLE

Throughout the OT, Israel was frequently tempted to engage in idolatry. Very often this temptation entailed serving idols alongside the living and true God. Throughout the OT Scriptures, God told His people that He allows no rivals. He not only warned them against idolatry but He also wooed them to Himself (cf. Hos. 2:14–23). Colossians provides a reminder that idolatry—setting up anything instead of or alongside God to rival Him in one’s thoughts, service, or affections—is an ongoing temptation in the life of God’s people. The attraction of rivals to Christ wanes and the bonds of devotion to Him strengthen only when believers truly grasp the beauty and the glory of their all-sufficient Savior.

CHRIST IN COLOSSIANS

Col. 1:15–20 gives one of the fullest statements of the person and work of Christ in the NT (cf. John 1:1–14, Phil. 2:5–11, Heb. 1:1–4). Paul states in no uncertain terms that Jesus is God (1:15). As God, He created the world and all things in it—“by him all things were created” and that Jesus is the very purpose or goal of the creation (1:16). Furthermore, “by him all things hold together”—that is, moment by moment, He upholds the creation that He spoke into existence (1:17). He also is the “firstborn from the dead,” the beginning and author of the new creation (1:18). In Christ is all that the sinner could need for redemption (1:19), and it is in Christ alone that God has purposed to reconcile sinners to Himself (1:20). Throughout this passage, Paul stresses that Jesus’ work as the Creator, Sustainer, and Redeemer means that He has supremacy over the works of His hands, and particularly over the church (1:15, 18). He therefore deserves the worship, adoration, and service of every human being, not least the people of God.

Colossians 2 reiterates many of these same themes, including the deity of Christ, “for in him the whole fullness of deity dwells bodily” (2:9). Paul also provides important insight into the work of Christ in His atonement, reminding readers that the death of the Savior satisfied the legal debt His people owe to God; thus, there is no further temporal or eternal payment that believers must make for their sin (2:14). The apostle also presents the cross as the point at which the Savior achieved His decisive defeat of Satan and his minions (2:15).

HISTORY OF INTERPRETATION

Colossians was an important book at the time of the Reformation. The Roman church, the Reformers argued, was detracting from the sufficiency of Christ for salvation, especially through its elaborate sacramental system. Colossians helps the church in every age to see that Christ’s work is fully sufficient to save sinners. Furthermore, adding to what the Bible has revealed about Christ detracts from His lordship and supremacy. To cling to Christ alone for salvation is the only proper way to honor the person and work of Christ.

SPECIAL ISSUES

Paul addresses the false teaching at Colossae. Phrygia, the region in south central Asia Minor where Colossae was located, is an area with a peculiar religious history. In ancient times, the region gave birth to the worship of the goddess Cybele, whose cult (renewed during the Roman era) was characterized by ritual cleansing in the blood of a bull, ecstatic states, prophetic rapture, and inspired dancing. In the latter half of the second century A.D., Phrygia became the center of a distorted version of Christianity known as Montanism, a teaching that prized ecstatic and apocalyptic prophecy, freedom from the responsibilities of daily life, and rigorous fasts and penances for ritual purity.

Within a few years of the inception of Christianity among these Phrygians, Epaphras and Paul found that an appetite had emerged for something more than the crucified and risen Christ. It is notoriously difficult to reconstruct the false teaching to which Paul responds in the book of Colossians because the letter is less a critique of error than a positive statement of the sufficiency of the person and work of Christ. However, certain features of the false teaching do surface:

(1) It claimed to be a “philosophy” (2:8), a term that in the Hellenistic age often referred not to rational inquiry, but to occultic speculations and practices based on a body of tradition.

(2) The teaching appears to have reflected Jewish influences, as evidenced by the value placed on legal ordinances, food regulations, Sabbath and new moon observance, and other prescriptions of the Jewish calendar (2:16). Though circumcision is mentioned, it was not necessarily seen as one of the requirements imposed by the false teaching in Colossae (2:11).

(3) The role of angelic spirits was also an important element in this teaching. Two factors point to this. First, there is stress on Christ’s superiority to and victory over “rulers” and “authorities” (1:16; 2:10, 15). Second, the role of angels in the Colossian error is evident in the phrase “worship of angels” (2:18). Early Christians knew that there were angels who served agents at creation and in the giving of the law (Acts 7:53; Gal. 3:19; Heb. 2:2). The false teaching in Colossae had confused the limited and legitimate role of angels as “ministering spirits” (cf. Heb. 1:14) with the larger role attributed to angels in some parts of Judaism, not to mention the astral powers of the Gentiles. As a means of overcoming fear of these astral or cosmic powers, and under the guise of revelations that so-called “philosophers” received in ecstatic states, the Colossians were being urged to become ascetics and to worship angels.

Scholarly opinion is divided as to whether the term “elemental spirits of the world” (2:8, 20) also refers to superhuman spiritual beings, thought to control various aspects of human experience (see 2:8 text note and the same expression in Gal. 4:3, 9). Phrygia was well known for preoccupation with the need to placate various spiritual forces associated with stars and planets.

The Colossians appear to have come under the influence of a combination of Jewish and pagan piety presenting itself as a philosophical system (2:8) and insisting on submission to various astral or cosmic powers.

OUTLINE OF COLOSSIANS

I. INTRODUCTION (1:1–14)

A. Salutation (1:1, 2)

B. Thanksgiving for the Colossians (1:3–8)

C. Intercession for the Colossians (1:9–14)

II. IN PRAISE OF THE SON (1:15–23)

A. Head over Creation and the Cosmic Powers (1:15–17)

B. Head over Re-creation and Reconciliation (1:18–20)

C. The Purpose and Effect of Reconciliation (1:21–23)

III. THE PURPOSE OF PAUL’S MINISTRY AND HIS INTEREST IN THE COLOSSIANS (1:24–2:7)

IV. THE SUFFICIENCY OF CHRIST (2:8–23)

A. Not the Emptiness of Human Tradition but Fullness in Christ (2:8–10)

B. Renewal and Victory in Christ (2:11–15)

C. Freedom from the Law and Asceticism (2:16–23)

V. LIFE IN CHRIST (3:1–4:6)

A. Putting off the Old Humanity, Putting on the New (3:1–17)

1. The basis for obedience: union with Christ in His death and life (3:1–4)

2. Death to the old humanity (3:5–8)

3. New life in Christ (3:9–14)

4. The peace, the word, and the worship of Christ (3:15–17)

B. Instructions for Christian Living (3:18–4:6)

1. In social relationships (3:18–4:1)

2. In prayer (4:2–4)

3. Among outsiders to the faith (4:5, 6)

VI. FINAL GREETINGS (4:7–18)

GREETING

1  Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

[2] To the saints and faithful brothers [1] in Christ at Colossae:

Grace to you and peace from God our Father.

THANKSGIVING AND PRAYER

3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you, [4] since we heard of your faith in Christ Jesus and of the love that you have for all the saints, [5] because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, [6] which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth, [7] just as you learned it from Epaphras our beloved fellow servant. [2] He is a faithful minister of Christ on your [3] behalf 8 and has made known to us your love in the Spirit.

9 And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 10 so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. 11 May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, [12] giving thanks [4] to the Father, who has qualified you [5] to share in the inheritance of the saints in light. [13] He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, [14] in whom we have redemption, the forgiveness of sins.

THE PREEMINENCE OF CHRIST

[15] He is the image of the invisible God, the firstborn of all creation. [16] For by [6] him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. [17] And he is before all things, and in him all things hold together. [18] And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. [19] For in him all the fullness of God was pleased to dwell, [20] and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

[21] And you, who once were alienated and hostile in mind, doing evil deeds, [22] he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, [23] if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation [1] under heaven, and of which I, Paul, became a minister.

PAUL’S MINISTRY TO THE CHURCH

[24] Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, 25 of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, [26] the mystery hidden for ages and generations but now revealed to his saints. 27 To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. 28 Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. 29 For this I toil, struggling with all his energy that he powerfully works within me.

2  For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, 2 that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, [3] in whom are hidden all the treasures of wisdom and knowledge. 4 I say this in order that no one may delude you with plausible arguments. 5 For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.

ALIVE IN CHRIST

[6] Therefore, as you received Christ Jesus the Lord, so walk in him, [7] rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.

[8] See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits [1] of the world, and not according to Christ. [9] For in him the whole fullness of deity dwells bodily, [10] and you have been filled in him, who is the head of all rule and authority. [11] In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. [13] And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, [14] by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. [15] He disarmed the rulers and authorities [1] and put them to open shame, by triumphing over them in him. [2]

LET NO ONE DISQUALIFY YOU

[16] Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. [17] These are a shadow of the things to come, but the substance belongs to Christ. [18] Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, [3] puffed up without reason by his sensuous mind, [19] and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

[20] If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— 21 “Do not handle, Do not taste, Do not touch” 22 ( referring to things that all perish as they are used)—according to human precepts and teachings? [23] These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

PUT ON THE NEW SELF

3  If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth. [3] For you have died, and your life is hidden with Christ in God. [4] When Christ who is your [1] life appears, then you also will appear with him in glory.

[5] Put to death therefore what is earthly in you: [2] sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. 6 On account of these the wrath of God is coming. [3] [7] In these you too once walked, when you were living in them. 8 But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. [9] Do not lie to one another, seeing that you have put off the old self [4] with its practices [10] and have put on the new self, which is being renewed in knowledge after the image of its creator. [11] Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, [5] free; but Christ is all, and in all.

[12] Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, [13] bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. [14] And above all these put on love, which binds everything together in perfect harmony. [15] And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. [16] Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. 17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.

RULES FOR CHRISTIAN HOUSEHOLDS

[18] Wives, submit to your husbands, as is fitting in the Lord. [19] Husbands, love your wives, and do not be harsh with them. [20] Children, obey your parents in everything, for this pleases the Lord. [21] Fathers, do not provoke your children, lest they become discouraged. [22] Bondservants, [1] obey in everything those who are your earthly masters, [2] not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord. 23 Whatever you do, work heartily, as for the Lord and not for men, 24 knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ. 25 For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.

4  Masters, treat your bondservants justly and fairly, knowing that you also have a Master in heaven.

FURTHER INSTRUCTIONS

[2] Continue steadfastly in prayer, being watchful in it with thanksgiving. [3] At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison— 4 that I may make it clear, which is how I ought to speak.

5 Walk in wisdom toward outsiders, making the best use of the time. [6] Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.

FINAL GREETINGS

[7] Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant [1] in the Lord. 8 I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts, [9] and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.

[10] Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions— if he comes to you, welcome him), [11] and Jesus who is called Justus. These are the only men of the circumcision among my fellow workers for the kingdom of God, and they have been a comfort to me. [12] Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God. [13] For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis. [14] Luke the beloved physician greets you, as does Demas. [15] Give my greetings to the brothers [2] at Laodicea, and to Nympha and the church in her house. [16] And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea. [17] And say to Archippus, “See that you fulfill the ministry that you have received in the Lord.”

[18] I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you.

STUDY NOTES FOR COLOSSIANS 1

STUDY NOTE FOR COLOSSIANS 1:1, 2 Regarding Paul’s salutations, see note on Rom. 1:1.

1:1 Timothy. See Introduction to 1 Timothy: Date and Occasion. BACK TO COLOSSIANS 1:1, 2

STUDY NOTE FOR COLOSSIANS 1:4 we heard. Paul had not visited Colossae—located in the Lycus Valley, inland from Ephesus (2:1)—so his knowledge of this church’s spiritual health depended on reports from Epaphras, who had brought the gospel to the Colossians originally (vv. 7, 8; cf. Introduction: Date and Occasion).

faith in Christ Jesus. In the face of teaching that questions whether Christ alone is sufficient for salvation, Paul reminds his readers through his prayer of thanksgiving that what they already have “in Christ” is enough. BACK TO COLOSSIANS 1:4

STUDY NOTE FOR COLOSSIANS 1:5 because of the hope. Faith, hope, and love are central to Paul’s understanding of the Christian life (Rom. 5:2–5; 1 Cor. 13:13; Gal. 5:5, 6; 1 Thess. 1:3; 5:8; cf. Heb. 10:22–24). He treats them as gifts of God rather than as virtues produced by the believers themselves. Here, “hope” in the future heavenly inheritance is the basis for “faith” and “love.” Paul emphasizes the sovereignty of God in salvation and the believers’ security in their relationship with Christ (Eph. 1:4; 2:8). As is true in the rest of the New Testament, “hope” refers not to wishful thinking or a desire for something that may or may not happen; rather, “hope” refers to that which is certain but not yet fully seen or experienced. BACK TO COLOSSIANS 1:5

STUDY NOTE FOR COLOSSIANS 1:6 in the whole world. See note on v. 23.

bearing fruit and increasing. The NT’s repeated use of agricultural metaphors to portray the expanding effect of God’s Word (Acts 6:7; 12:24; 19:20; 1 Cor. 3:6, 7) may reflect Jesus’ teaching (Mark 4:8, 14). See also v. 10. BACK TO COLOSSIANS 1:6

STUDY NOTE FOR COLOSSIANS 1:7 Epaphras. See Introduction: Date and Occasion. BACK TO COLOSSIANS 1:7

STUDY NOTE FOR COLOSSIANS 1:12–14 Paul expresses his gratitude for the Colossians’ good beginning (vv. 3–8) and encourages them to recognize that their heavenly Father has decisively rescued them from the powers of darkness. They can therefore be thankful for the redemption they enjoy (2:7; 3:17; 4:2).

1:12 qualified you. The false teaching in Colossae resulted in cowardice before the pagan supernatural beings thought to have the power to disqualify even believers from life with God (2:16, 18, 20–23). This accounts for Paul’s use of “qualified” here—no power in the universe can question the credentials of those who are “in Christ” (vv. 2, 4). BACK TO COLOSSIANS 1:12

STUDY NOTE FOR COLOSSIANS 1:13 delivered us. This language recalls God’s rescue of Israel first from slavery in Egypt and then from captivity in Babylon. Paul envisions humanity outside of Christ as being helplessly under the “domain of darkness,” the evil rule of Satan (cf. Eph. 2:1–3; 6:11). Believers are rescued from this world order (Gal. 1:4) and brought under the dominion and protection of God’s Son. The image of light is appropriate here, for Paul elsewhere speaks of the light of the gospel shining in the darkness and penetrating the blindness of those who are perishing (2 Cor. 3:15; 4:4–6; 6:14; Eph. 5:8–14; Phil. 2:15; 1 Thess. 5:5).

his beloved Son. Note the portrayal of Jesus in the Synoptic Gospels as God’s beloved Son (Matt. 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; see Eph. 1:6) and the rich OT background out of which the designation arises (Deut. 18:15; Ps. 2:7; Is. 42:1). BACK TO COLOSSIANS 1:13

STUDY NOTE FOR COLOSSIANS 1:14 redemption. In Rom. 8:23, Paul speaks of a bodily redemption (i.e., resurrection) anticipated but not yet experienced. Here, as in Eph. 1:7, redemption is understood in terms of the forgiveness of sins and is something that has already been given (note the “once ... now” pattern of vv. 21, 22; cf. 2:13, 17, 20; 3:9, 10). Throughout Colossians, Paul emphasizes what believers have already experienced in Christ as a way of counteracting the false teachers who are undermining the complete sufficiency of Christ for salvation. Compare Paul’s approach to the Corinthians, who overemphasized the “already” of salvation and neglected what is yet to come (1 Cor. 4:8–13; ch. 15).

the forgiveness of sins. See 2:13 and note. BACK TO COLOSSIANS 1:14

STUDY NOTE FOR COLOSSIANS 1:15–20 Paul breaks into a doxology to the grandeur and glory of Jesus Christ. Some believe Paul is appropriating an early Christian hymn. By pointing to the supremacy of Christ both in creation (vv. 15–17) and in redemption (vv. 18–20), he points out what was missing in the false teaching at Colossae—an adequate view of the person and work of Christ. By explaining Jesus Christ in this way, he invites his readers to worship the Son of God.

1:15 image of the invisible God. For Paul, belief in the deity of Christ (2:9, 10; Rom. 9:5; Phil. 2:6; Titus 2:13) is practical. Since He is by nature God, Christ reveals the God who is otherwise invisible (1 Tim. 1:17; 6:16). A similar thought is also found in John 1:1–18 and Heb. 1:3. In his commentary on Col. 1:15, John Calvin observes that “we must be careful not to look for Him anywhere else, for apart from Christ whatever offers itself to us in the name of God will turn out to be an idol.”

the firstborn of all creation. Paul is not saying that the Son was the first created being (v. 17 note). In the OT, a firstborn son was the principal heir of an estate (Deut. 21:17; cf. Ex. 4:22) and the term is used metaphorically to express the preeminence of David and his dynasty among the kings of the nations (Ps. 89:27). Used of Christ, the term “firstborn” ascribes to Him supremacy, honor, and dignity—He is the greater David and the Father’s principal heir. Christ is especially loved by His Father (v. 13), and all things were created in Him, by Him, and for Him (vv. 16, 17). BACK TO COLOSSIANS 1:15

STUDY NOTE FOR COLOSSIANS 1:16 all things were created through him and for him. Because He is both agent and goal of creation, Christ is Lord of all that is, even of the angelic hierarchy that the Colossians were being tempted to placate or revere (2:18 note). BACK TO COLOSSIANS 1:16

STUDY NOTE FOR COLOSSIANS 1:17 A strong restatement of the temporal priority and universal significance of Christ, this verse makes explicit what was implicit in v. 16: Christ existed before all creation. He is Himself therefore not created. Nor can it be said, as followers of Arius (c. A.D. 250–336) later maintained, that “there was a time when he was not.” The thought that Jesus is the moment-by-moment Sustainer of the universe, whose unifying power causes the created order to cohere, is echoed in Heb. 1:2, 3. BACK TO COLOSSIANS 1:17

STUDY NOTE FOR COLOSSIANS 1:18 head of the body, the church. Using this theme of the second section of the hymn, Paul later explains the image in Eph. 1:21–23, and works out its implications in Eph. 4:15 and 5:23.

the beginning, the firstborn from the dead. Jesus’ resurrection marks the beginning of a new creation (3:10 note; cf. 2 Cor. 5:17; Gal. 6:15). As the first to rise from the dead, never to die again (Acts 26:23), Christ inaugurates the new creation and new age anticipated by the OT prophets (Acts 2:29–36; 13:32–35) and founds a new humanity in Himself. His own resurrection is an anticipation and a guarantee of the resurrection that all His brothers and sisters will enjoy (Rom. 8:29; 1 Cor. 15:20–28; Heb. 1:6; 12:23).

that ... preeminent. Without detracting from the glory the preexistent Son already had with the Father, the NT teaches that Christ’s resurrection marks out for Him a new and higher standing and authority, and wins for Him an even greater name, now as the incarnate, obedient, and exalted Messiah (Acts 13:33, 34; Rom. 1:4; Eph. 1:20–23; Phil. 2:1–11; Heb. 1:4, 5). By virtue of His resurrection from the dead, Jesus Christ is demonstrated to be Lord of the universe, which was created by Him, which He has always sustained, and which He has now redeemed. BACK TO COLOSSIANS 1:18

STUDY NOTE FOR COLOSSIANS 1:19 See 2:9. Because Jesus is truly and fully God and has died and been raised from the dead in our nature, He is altogether sufficient for the sinner’s salvation.

the fullness of God was pleased to dwell. Paul (or the hymn he is citing) uses terms from Ps. 68:16 that described Mount Zion’s preeminence as the site of the OT sanctuary (see Ex. 40:34; 1 Kin. 8:11). Christ is the fulfillment of that temple (John 2:19–22), and the fullness of God’s presence in Him refutes every claim that superior access to the divine can be achieved by any other route (see 2:4, 8, 18, 20–23). BACK TO COLOSSIANS 1:19

STUDY NOTE FOR COLOSSIANS 1:20 The high point of the hymn. Humankind’s fall into sin brought with it the corruption of all creation, seen and unseen (Gen. 3; Rom. 5:12; 8:20; Eph. 2:2; 6:12). Through Christ’s incarnation and atoning death, God’s righteousness is satisfied (Rom. 3:21–26), peace between God and sinners is restored (2 Cor. 5:17–21), the eventual glorification of the created order is assured (Rom. 8:18–21), and the rebellious spirit beings have been subdued (2:15 note). Even peace with intractable enemies will eventually occur, which can be conceived of as a final end-time pacification, when even Christ’s opponents are consummately brought into subjection to Him, a subjection that began at the cross and resurrection (cf. 2:13–15). BACK TO COLOSSIANS 1:20

STUDY NOTE FOR COLOSSIANS 1:21–23 Having considered Christ’s majestic role in creation and in the pacification of the universe, Paul returns to the Colossians themselves, applying the hymn’s motif of cosmic reconciliation to their personal alienation, which was overcome through Christ’s death as proclaimed in the gospel. Once God’s enemies and alienated from His life, they have now been given peace with God (Rom. 5:1, 2). This is a blessing that all believers enjoy.

1:21 alienated ... evil deeds. The text may be taken as indicating either that mental alienation from God has a behavioral root or that mental alienation is expressed behaviorally. Either way, Paul’s point is that mind and will cooperate in their rebellion against God. BACK TO COLOSSIANS 1:21

STUDY NOTE FOR COLOSSIANS 1:22 Christ’s death in the flesh means that the reconciliation God has accomplished is not merely a matter of the universal pacification of the hostile powers and of setting the universe in order under the authority of the risen Son of God; it brings with it the personal renewal and purification of those who grasp and adhere to the gospel (2:13; Rom. 5:6–11; Eph. 2:4–10). BACK TO COLOSSIANS 1:22

STUDY NOTE FOR COLOSSIANS 1:23 continue in the faith ... not shifting from the hope. Saving faith is a persevering and enduring faith (v. 11), anchored in hope (v. 5). But contrary to Paul’s opponents’ teaching, true faith and hope are nowhere else than in Christ. This relationship with Christ is confirmed by faith and hope, rather than by rigorous ascetic disciplines.

proclaimed in all creation. Paul can speak of one of the conditions of the consummation of the ages, the worldwide proclamation of the gospel (v. 6; cf. Matt. 24:14; Mark 13:10), as already having been completed. Paul here is using hyperbole. Still, by aiming his ministry at the urban centers of the Roman Empire, he understood himself to be reaching the entirety of the known civilized world (Acts 19:10; Rom. 15:18–25). BACK TO COLOSSIANS 1:23

STUDY NOTE FOR COLOSSIANS 1:24–2:5 Paul has reminded the Colossians of the cosmic scope of Christ’s lordship (1:15–20) and the way that Christ’s redemptive work has come to bear on their lives (1:21, 23). Now he turns to his own role in God’s redemptive plan and the relationship he hopes to establish between himself and the Colossians, most of whom he has not met, in order to woo them from the captivity of the so-called “philosophy” in their midst (2:8).

1:24 filling up what is lacking. Given the context of this passage, which stresses the total sufficiency of Christ, as well as what he says elsewhere (e.g., Rom. 3:21–26; 2 Cor. 5:17–21), Paul does not mean that Christ’s atoning accomplishment on the cross is deficient in some respect. Rather, because the church is called to suffer for and with Christ (2 Cor. 4:7–12; 1 Thess. 3:2–4), there is a divinely appointed requisite of suffering to be endured by Christians, particularly as they, like Paul, carry the news of Christ’s reconciling work to others. Paul first learned on the road to Damascus that the risen Christ counts His people’s sufferings as His own (Acts 9:4, 5). Paul may also have in view here the sufferings that will accompany the end times (Matt. 24:21, 22), a period ushered in by the death and resurrection of Christ (Rom. 13:11–14; 1 Cor. 7:29). If so, the sense would be that the end cannot come until the full number of these foreordained sufferings have occurred. Paul’s words in verse 24 also explain the reference to Paul’s suffering for the sake of the church (Eph. 3:13; 2 Tim. 2:10). As a servant of the gospel, Paul rejoices in the opportunity to participate in the sufferings of God’s people. The passage does not mean that the church is a continuing incarnation of Christ whose members by their suffering add saving merit beyond what Christ achieved. BACK TO COLOSSIANS 1:24

STUDY NOTE FOR COLOSSIANS 1:26 mystery. In contemporary pagan religions celebrated in the Roman Empire, the “mysteries” were secret insights given (usually for a fee) to a select, initiated few. With some irony, Paul uses the term for the revelation God has made available freely to the nations (v. 27; 2:2; 4:3; cf. Eph. 1:9; 3:3, 4, 9; 5:32; 6:19). In Paul’s use, “mystery” refers to what once was partially hidden but is now being revealed.

hidden. God’s saving purpose for Gentiles was largely hidden from them prior to the coming of Christ. Previous generations were allowed to “walk in their own ways” (Acts 14:16; cf. Rom. 1:24–32; Eph. 2:12). The OT revealed in shadows, signs, and hints that God would personally take up residence in His people (v. 27; Ezek. 36:25–27) and that He would create a new humanity uniting Gentiles and Jews in the Messiah (Gen. 12:3; Zech. 9:9, 10; Eph. 3:5, 6 notes). BACK TO COLOSSIANS 1:26

STUDY NOTES FOR COLOSSIANS 2

STUDY NOTE FOR COLOSSIANS 2:1 Laodicea. See Introduction: Date and Occasion. Though Paul had not visited this church either, he expected this letter to be read there (4:16). BACK TO COLOSSIANS 2:1

STUDY NOTE FOR COLOSSIANS 2:3 Evoking imagery from Prov. 2:2–4, Paul identifies Christ as the repository in which all God’s “treasures of wisdom and knowledge” are hidden, and are to be found (see 1 Cor. 1:24, 30). BACK TO COLOSSIANS 2:3

STUDY NOTE FOR COLOSSIANS 2:6, 7 A good example of Paul’s pastoral style, in which the “ought” of the Christian life builds upon the “is” of having received the gift of life in Christ (e.g., Rom. 12:1, 2; Eph. 4:1–6). Because the Colossians will continue on the basis of what they have already come to know of Christ, their further obedience will be grounded in thankfulness (3:17) rather than in frustrated, anxious guilt (3:1 note). BACK TO COLOSSIANS 2:6, 7

STUDY NOTE FOR COLOSSIANS 2:8 human tradition. Refers to the customs and opinions of men that are not revealed by God. The “tradition of men” stands in contrast to Paul’s use of the term “tradition” with reference to the content of the Christian faith. Paul sometimes describes the good news of Jesus Christ as a tradition that can be received, but his use of “tradition” does not refer to human custom or historical opinion but to the apostolic passing down of a divine message from God (1 Cor. 11:2; 2 Thess. 3:6). Apostolic tradition consists of the preaching and application of the gospel, and it is codified in the NT, the only infallible source of the apostles’ witness and, along with the OT, the only infallible rule for the church.

the elemental spirits of the world. See Introduction: Special Issues. BACK TO COLOSSIANS 2:8

STUDY NOTE FOR COLOSSIANS 2:9, 10 A stunning rebuttal of the false teachers who encouraged submission to the “elemental spirits” (v. 8) as a means of overcoming fears of not being acceptable before God. As outlined in the following verses, the “fullness” of God, which the false teachers pretended to offer, actually resides in Christ, and it does so “bodily” through His incarnation, which occurred for the sake of His reconciling death (1:20, 22). This fullness is therefore obtained only through Him (1:19, 20). See theological note “The Deity of Christ” on p. 1851. BACK TO COLOSSIANS 2:9, 10

STUDY NOTE FOR COLOSSIANS 2:11 circumcision. It is often thought that Paul mentions circumcision at this point because the false teachers in Colossae were commending it, just as the Judaizers in Galatia were. The heresy threatening the Colossian believers does seem to reflect Jewish influences (2:16, 17; see Introduction: Special Issues). However, in this letter, there is no direct argument made against circumcision, as there is in Galatians. It is better to think of Paul as introducing the topic to show that something of what the false teachers have promised the Colossians—power over the flesh (v. 23)—is already theirs in their relationship with Christ.

As the initiating rite of the old covenant, circumcision signified cutting away sin, undergoing a change of heart, and being included in the household of faith (Deut. 10:16; 30:6; Jer. 4:4; 9:25, 26; Ezek. 44:7, 9). Dramatically, Paul says that in their baptism into Christ and into His body, these Gentiles have already been circumcised. Baptism is “the circumcision of Christ,” and it signifies the washing away of sin, personal renewal by the Spirit of God, and membership in the body of Christ (cf. v. 13; Acts 2:38; Rom. 6:4; 1 Cor. 12:13; Titus 3:5; 1 Pet. 3:21). The passage makes an important point about the unity of the covenant of grace in both the OT and NT era: Gentile believers are not expected to follow the old covenant mode of identification with God and His people (Acts 15). But their faith in Christ has nevertheless made them as much children of Abraham as if they were ethnic Jewish believers (Rom. 2:28, 29; Gal. 3:26–29; Phil. 3:3). Baptism is not identical to circumcision, but it corresponds to it in essence (Rom. 4:11), pointing to the same spiritual benefits, and has replaced it as the sign of the covenant. Given the association between circumcision and baptism, 2:11 is important evidence for the practice of infant baptism. If infant children of old covenant believers were circumcised, and if baptism replaces circumcision under the new covenant, then there is a strong argument that infant children of new covenant believers should be baptized. They should receive the sign of covenant initiation just as children who lived before the coming of Christ did. Moreover, as was true of circumcision, baptism avails nothing for its recipient apart from the recipient’s faith in the promises of God (Rom. 2:25–29; 1 Pet. 3:18–25). See theological notes “Infant Baptism” on p. 41 and “Baptism” on p. 1988. BACK TO COLOSSIANS 2:11

STUDY NOTE FOR COLOSSIANS 2:13 forgiven us all our trespasses. It is characteristic of Paul to speak of justification rather than forgiveness, and of sin in the singular rather than of sins in the plural (Rom. 5:12–21). His purpose here may be to emphasize that God has put away the guilt that stems from particular sinful acts. See theological note “Rebirth” on p. 1857. BACK TO COLOSSIANS 2:13

STUDY NOTE FOR COLOSSIANS 2:14 canceling the record of debt. The law is compared to a certificate of indebtedness written in the debtor’s own hand. Jesus was born “under the law,” subject to its demands and curses (Gal. 4:4). On the cross, He was “made ... to be sin” (2 Cor. 5:21) and endured the law’s curse against unrighteousness (Gal. 3:13). In the execution of the death sentence on Jesus when He was nailed to the cross, Paul sees the cancellation of the death warrant that stood against transgressors of the law. Paul also sees here the fulfillment of their obligation to keep perfectly the law’s demands in order to enter into life. The believer is no longer subject to the threat of the law’s condemnation. BACK TO COLOSSIANS 2:14

STUDY NOTE FOR COLOSSIANS 2:15 put them to open shame. The image is of a conquering Roman general parading his vanquished and humiliated enemies behind his chariot. An invisible cosmic struggle took place at the cross, and the prince of this age was “cast out” (John 12:31), “thrown down to the earth” (Rev. 12:9), and “bound” (Rev. 20:2; see also Matt. 12:29; Luke 10:18). Through Jesus’ death for sinners, Satan was robbed of his power to intimidate and control people through the threat of death and eternal separation from God (Ezek. 18; Rom. 5:12; 6:23; Heb. 2:14, 15). The struggle with Satan and his legions will not see its conclusion until the Lord’s return in glory (2 Cor. 4:4; Eph. 6:10–18; 1 Pet. 5:8), but the devil’s power is broken. As Luther sang, “Lo, his doom is sure.” With the ground of their constant accusations taken away, the hostile powers of Satan have lost their advantage forever. See theological note “Demons” on p. 299. BACK TO COLOSSIANS 2:15

STUDY NOTE FOR COLOSSIANS 2:16, 17 In Colossae, observance of the Jewish Sabbath feast days (the monthly “new moon” and annual feasts) was apparently being advocated in order to placate supernatural powers or angels thought to direct the course of the stars, regulate the calendar, and determine human destiny. This, Paul says, is a form of bondage from which Christ came to liberate men and women. Paul is not speaking here of the observance of a weekly day of rest and worship, which is grounded in creation and integral to the abiding moral law (Ex. 20:8–11). See Introduction: Special Issues. BACK TO COLOSSIANS 2:16, 17

STUDY NOTE FOR COLOSSIANS 2:18 worship of angels. This has been taken by some scholars as a reference to practices found among some Jewish mystics, whose goal was to participate in angelic worship before the throne of God and to attain to ecstatic prayer through asceticism and strict observance of the Torah. In this case, “worship of angels” would mean “worship along with angels.” This line of interpretation assumes that the false teachers actually practiced a relatively orthodox Judaism and wanted to worship God. But the appearance given by Colossians is that the church was being tempted to worship not God but spirits intermediate between God and humans (see Introduction: Special Issues). BACK TO COLOSSIANS 2:18

STUDY NOTE FOR COLOSSIANS 2:19 To seek the favor of angelic beings is to fail to honor Christ for what He is as the fullness of deity (v. 9; 1:19) and to not enjoy the totality of the redemption that has been won in His death and resurrection (vv. 10–15; 1:20–22).

Head ... body. This language looks back at 1:18 and ahead to the way Paul develops the idea of the Christian life under Christ’s headship in the context of membership in the church in 3:1–4:6. BACK TO COLOSSIANS 2:19

STUDY NOTE FOR COLOSSIANS 2:20 If with Christ you died. Believers’ union with Christ in His death (Rom. 6:3–7) has freed them from worldly rules that enslave the consciences of others. Paul will next argue (3:1–5) that believers’ union with Christ in His resurrection and ascension entails their responsibility to have their minds (perspectives, affections, values) defined by heaven and the Christ “who is your life,” who lives and reigns there.

elemental spirits of the world. Or “elements of the world.” See Introduction: Special Issues. BACK TO COLOSSIANS 2:20

STUDY NOTE FOR COLOSSIANS 2:23 self-made religion. God only accepts worship offered according to His will revealed in Scripture, not religious exercises done at the dictate of presumptuous human whim (Matt. 15:9). The idea that God must be worshiped only in the way He has instituted has had a profound influence in Reformed churches, which identifies the idea as the “Regulative Principle of Worship.”

of no value. The Greek of this verse is very difficult. It may mean that the ascetic disciplines Paul is opposing are not only worthless but actively harmful, exciting their own sort of “indulgence of the flesh.” For Paul, “the flesh” is manifested not only in bodily sensuality but also in attitudes of the heart such as pride, jealousy, and rivalry (Gal. 5:19–21). This is precisely what the Reformers—preeminently Luther—saw themselves as opposing in the extrabiblical rituals that had emerged in the medieval church. BACK TO COLOSSIANS 2:23

STUDY NOTES FOR COLOSSIANS 3

STUDY NOTE FOR COLOSSIANS 3:1–4:6 The route to maturity is not the path of secret revelations, or of self-punishing disciplines. It consists in understanding and living on the basis of the believer’s death (2:20; 3:5), resurrection, and heavenly enthronement “with Christ” (3:1). The Colossians have a false notion of heavenly reality, which ironically leads them to fruitless efforts on the earthly plane. Fruitful living on earth begins, rather, with a right understanding of heavenly reality.

3:1 If then you have been raised with Christ. Note the parallel statements of fact in this section: believers have died with Christ (v. 3; 2:11, 12, 20); they have been raised with Him (v. 1; 2:12, 13); they are with Christ in heaven (v. 3; Eph. 2:6); they will be with Him at His return (v. 4); they have “put off the old self” (literally, “old man,” v. 9); and they have “put on the new self” (lit. “new man,” v. 10). Paul’s instructions for behavior come only after his description of the redemption God has richly bestowed on His people (2:6, 7 note). Obedience is a response of gratitude to God’s favor already bestowed and not a means of gaining it.

seated at the right hand of God. A pivotal, exultant theme in the NT, based on the prophetic promise of Ps. 110:1 (Acts 2:33–35; 5:31; 7:55, 56; Rom. 8:34; Eph. 1:20; Heb. 1:3, 13; 8:1; 10:12; 12:2; 1 Pet. 3:22; Rev. 3:21). The phrase refers to the very authority of Jesus over the world about which Paul wrote in Col. 1. The Christian life must be lived with an abiding confidence in and submission to the lordship of Christ. BACK TO COLOSSIANS 3:1

STUDY NOTE FOR COLOSSIANS 3:3 hidden with Christ in God. Some understand this to mean that the new life of the Christian is not obvious to others and is “hidden” or concealed in that sense. However, comparison with 2:3 indicates that more is in view. The believer is inseparably united to Christ (John 6:51–58 note; cf. Gal. 2:20). The full reality of the new life is not yet fully revealed, but to be “hidden with Christ in God” means that this new life is secure in Christ. What God has freely given, neither man nor angel can take away (John 10:29). BACK TO COLOSSIANS 3:3

STUDY NOTE FOR COLOSSIANS 3:4 When Christ ... appears. The hope of Christ’s return is central to the ethics of this section (vv. 5–11). BACK TO COLOSSIANS 3:4

STUDY NOTE FOR COLOSSIANS 3:5 Put to death. The first of a series of behavioral imperatives that continue through 4:6. Although Paul rejects legalistic asceticism, he calls upon believers to become in practice what they are in principle: dead to sin and alive to God (Rom. 6:1–14). There is a way of living that is incompatible with life in Christ, and Paul calls for a rigorous and radical departure from that old life. In v. 5, he lists five vices, four of which have to do with sex, with the fifth being covetousness; in v. 8, he lists five more vices, all having to do with anger and abusive speech. BACK TO COLOSSIANS 3:5

STUDY NOTE FOR COLOSSIANS 3:7 In these you too once walked. That is, before they were brought “to the kingdom of his beloved Son” (1:13). BACK TO COLOSSIANS 3:7

STUDY NOTE FOR COLOSSIANS 3:9, 10 you have put off ... have put on. Believers’ “change of clothing” is from their fallen identity in Adam (“old self” is “old man,” per the text note) to their new identity in Christ, the “new man.” See Eph. 2:15; 4:22–24).

BACK TO COLOSSIANS 3:9

3:10 new self. Or “new man.” In Christ, the second Adam (1 Cor. 15:20–28, 45–49), believers are being transformed and renewed after His image. Each of the attributes Paul lists in v. 12 can be traced to the character of God generally or to Christ specifically. This demonstrates how literally Paul understood the idea of believers’ taking on the “image” of their Creator. See theological note “Human Beings Created in the Image of God” on p. 13. BACK TO COLOSSIANS 3:10

STUDY NOTE FOR COLOSSIANS 3:11 This verse was probably written with an eye to the exclusiveness of the Colossian false teachers. However, the cross-cultural unity of all those who belong to Christ is an idea that comes readily enough to Paul’s mind (Gal. 3:28; 1 Cor. 7:17–24).

barbarian. Refers to non-Greek speakers, who were considered uncivilized by Greeks (see Rom. 1:14).

Scythian. By reputation, an uncultured slave class drawn from tribes around the Black Sea. Scythians were lampooned in Greek comedy because of their uncouth ways and speech, and the first-century Jewish historian Josephus called them “little better than wild beasts.”

slave, free. Distinctions of social position are irrelevant to one’s spiritual standing in Christ (1 Cor. 7:17–24). Simultaneously, as Paul’s separate instructions to slaves and slaveholders in 3:22–4:1 make clear, unity in Christ does not mandate or imply a uniformity of function or capacity. But it is important to recognize that “Christ is all, and in all.” In the Pauline churches, diverse social positions continued to exist and were not subject to a uniform leveling process. Rather, they become opportunities for expressing Christ’s love across traditional social boundaries. BACK TO COLOSSIANS 3:11

STUDY NOTE FOR COLOSSIANS 3:12–14 These verses outline the obligations all Christians have toward one another; 3:18–4:2 will focus on opportunities for service within specified relationships.

3:12 Put on. Paul envisions believers’ taking on the character of the Lord Himself. The “new self” of v. 10 is not something believers must construct by their own power. Their new identities, already bestowed by God’s grace through faith, take shape as they come to know Christ better, since He is the image of the invisible God and the one in whom all the treasures of wisdom and knowledge are hidden (1:15; 2:3).

as God’s chosen ones, holy and beloved. In contrast to the Colossians’ fear of cosmic powers, believers are entitled to a clear sense that God guarantees their relationship with Him (John 6:37, 44, 65; 15:16; Eph. 1:4, 5; Phil. 1:6). They can know that they have been declared righteous on the basis of a righteousness that is not their own (Rom. 3:21–26; 1 Cor. 1:2, 30), and that God genuinely, even passionately, loves them (John 3:16; Rom. 8:32; Gal. 2:20; Titus 3:4; 1 John 4:9, 10).

compassionate hearts. An emotional, caring relationship with those whose lives are hurt and broken (Matt. 9:36; 14:14; Rom. 12:1).

kindness. Readiness to do good, even when it may be undeserved (Rom. 2:4; Titus 3:4).

humility. A posture of lowliness and servanthood (Mark 10:45; Phil. 2:1–11).

meekness. Or, “gentleness” in offering help, a non-coercive approach to encouraging change in others’ lives (Matt. 11:29; 2 Cor. 10:1; Gal. 6:1; 2 Tim. 2:25).

patience. Willingness to take the long view in the face of human frailty (Rom. 2:4; 1 Tim. 1:16). BACK TO COLOSSIANS 3:12

STUDY NOTE FOR COLOSSIANS 3:13, 14 See Eph. 4:32–5:2, where Paul grounds Christian forbearance, forgiveness, and love explicitly in the example provided by the redemptive pattern of Christ’s work. BACK TO COLOSSIANS 3:13, 14

STUDY NOTE FOR COLOSSIANS 3:15 the peace of Christ. In its practice of love, forgiveness, and graciousness, the Christian community is to be a showcase of the reconciliation Christ has brought to the universe (1:20–22; 2:14, 15), and to individual sinners (vv. 11, 13; see Eph. 2:14–18). BACK TO COLOSSIANS 3:15

STUDY NOTE FOR COLOSSIANS 3:16 dwell in you richly. Because believers are united to Christ (3:3 note), not only the “word of Christ” but Christ Himself lives in their hearts (Gal. 2:20; Eph. 3:17; cf. Rom. 8:9). With God’s wisdom present in this way (3:3; cf. 1 Cor. 1:30), the ethical demands of Christian love can be lived out in every part of life, including the everyday responsibilities that are reviewed in 3:18–4:6.

teaching and admonishing. The first half of this verse is strongly reminiscent of 1:28. In the Colossians’ ministry to one another, the word of Christ will be as effective as the presence of the apostle himself.

psalms and hymns and spiritual songs. In the Septuagint, the three nouns used in this phrase are often synonymous. It is unlikely that in Colossians they designate three separate types of song (Eph. 5:19). See topical article “Worship” on p. 2383. BACK TO COLOSSIANS 3:16

STUDY NOTE FOR COLOSSIANS 3:18, 19 See note on Eph. 5:22–32. BACK TO COLOSSIANS 3:18, 19

STUDY NOTE FOR COLOSSIANS 3:20, 21 See notes on Eph. 6:1–3, 4. BACK TO COLOSSIANS 3:20, 21

STUDY NOTE FOR COLOSSIANS 3:22–4:1 This treatment of slave and free in Colossians may be related to the subject matter of the letter to Philemon. Onesimus was a runaway slave whom Paul was returning with a letter to his owner, Philemon. Onesimus was accompanying Tychicus with the letter to the Colossians (4:7–9), and they were probably carrying the letter to Philemon as well (see Introduction to Philemon). BACK TO COLOSSIANS 3:22

STUDY NOTES FOR COLOSSIANS 4

STUDY NOTE FOR COLOSSIANS 4:2–6 Two other ways in which believers can set their “minds on things that are above” (3:2) are praying (Eph. 6:18–20 note) and telling their faith wisely and persuasively to outsiders so that they may be drawn to the fullness of life in Christ. BACK TO COLOSSIANS 4:2

STUDY NOTE FOR COLOSSIANS 4:3 prison. Or “bound,” the verb related to “chains,” which Paul asks the Colossians to remember in his personally handwritten closing (v. 18). His captivity tested his resolve to seize opportunities for speaking the mystery of Christ boldly and clearly, so he needed the support of other believers’ prayers. BACK TO COLOSSIANS 4:3

STUDY NOTE FOR COLOSSIANS 4:6 seasoned with salt. In the ancient world, salt was used as a preservative for meat, helping to retard spoilage. Christians’ speech, like their lives (Matt. 5:13), must promote purity rather than fostering spiritual, ethical, or relational corruption (Eph. 4:29; 5:3, 4). BACK TO COLOSSIANS 4:6

STUDY NOTE FOR COLOSSIANS 4:7–17 The letter ends with a brief look at the complex and fluid network of leaders that tied Paul’s churches together. Some of the same names occur in Philem. 23, 24.

4:7 Tychicus. The primary carrier of the letters to the Colossians, Philemon, and the Ephesians (Eph. 6:21, 22). First mentioned as part of Paul’s entourage in Acts 20:4, Tychicus was from the Roman province of Asia (in modern-day Turkey), and appears to have been one of Paul’s more trusted emissaries toward the end of his ministry (2 Tim. 4:12; Titus 3:12). BACK TO COLOSSIANS 4:7

STUDY NOTE FOR COLOSSIANS 4:9 Onesimus. See Introduction to Philemon. BACK TO COLOSSIANS 4:9

STUDY NOTE FOR COLOSSIANS 4:10 Aristarchus. This Jew from Thessalonica had been publicly associated with Paul’s tumultuous ministry in Ephesus (Acts 19:29). He had traveled with Paul’s company through Greece (Acts 20:4) and on to Jerusalem and Rome (Acts 27:2), where he shared the apostle’s imprisonment.

Mark. The rift that had emerged more than a decade earlier between Paul and the cousins Barnabas and John Mark (author of the gospel of Mark, Acts 13:13; 15:37–40) was finally healed (2 Tim. 4:11; Philem. 24). Paul’s special mention of Mark testifies to the power of the reconciling work of Christ (1:20–22) and to the peace that is to rule within Christ’s body (3:15). BACK TO COLOSSIANS 4:10

STUDY NOTE FOR COLOSSIANS 4:11 Jesus who is called Justus. Otherwise unknown. BACK TO COLOSSIANS 4:11

STUDY NOTE FOR COLOSSIANS 4:12 Epaphras. The resident of Colossae who had brought the gospel to his hometown (1:7) and reported to Paul the church’s vitality in faith, love, and hope (1:3–5, 8). See Introduction: Date and Occasion. BACK TO COLOSSIANS 4:12

STUDY NOTE FOR COLOSSIANS 4:13 Hierapolis. See Introduction: Date and Occasion. BACK TO COLOSSIANS 4:13

STUDY NOTE FOR COLOSSIANS 4:14 Luke. This traveling companion of Paul in Acts was also with Paul on what may have been the eve of his death (2 Tim. 4:11). As author of the gospel of Luke and Acts, he was also Paul’s chronicler. Though his writing shows him to be exceptionally literate, the mention of his occupation does not necessarily mark him as a man of high social standing, since physicians were often slaves.

Demas. Demas abandoned Paul during his second imprisonment in Rome (2 Tim. 4:10). He is mentioned one other time (Philem. 24). BACK TO COLOSSIANS 4:14

STUDY NOTE FOR COLOSSIANS 4:15 Nympha. Some manuscripts identify this person, who hosted a Laodicean house church, as a woman (“her house”). There are several references to women (whose marital status is not mentioned) as patrons or hosts of churches, or as workers in ministry (Acts 12:12; 16:13–15; Rom. 16:1, 2, 6, 7, 12, 13; Phil. 4:2, 3; possibly 2 John 1, 5; cf. Introduction to 2 John: Characteristics and Primary Themes). The standard of relationships between men and women, particularly husbands and wives, set out in 3:18 and parallels (1 Cor. 14:33–35; Eph. 5:22–33; 1 Tim. 2:11–15), was not inconsistent with the partnership in some forms of Christian ministry that existed between men and women in the early church.

church in her house. There is no evidence of churches owning separate property for worship until the middle of the third century. Until then, it was the norm for churches to meet in private dwellings. Those who exercised a ministry of hospitality by having churches in their homes were important benefactors of the early church (Acts 12:12; Rom. 16:5; 1 Cor. 16:19; Philem. 2). On hospitality, see Rom. 12:13; 1 Tim. 3:2; Titus 1:8; Heb. 13:2; 1 Pet. 4:9. BACK TO COLOSSIANS 4:15

STUDY NOTE FOR COLOSSIANS 4:16 letter from Laodicea. Some suggest that Paul is referring to the letter to the Ephesians, which in some ancient manuscripts lacks a destination, and which may have gone out as a circular letter (see Introduction to Ephesians: Date and Occasion). Since Tychicus is the bearer of Ephesians as well (Eph. 6:21, 22), the conclusion that the Ephesian and Laodicean letters were one and the same would imply that Colossians and Ephesians were written at about the same time, and that Tychicus traveled first to Laodicea and then to Colossae. However, it may be more natural to assume, on the basis of the more reflective style of Ephesians, that it was written some time after Colossians, and that Tychicus brought the Ephesian letter around to the churches on a subsequent trip (if, indeed, it was a circular letter). The best proposal for the identity of the letter from Laodicea is that it was a separate letter that has not survived. BACK TO COLOSSIANS 4:16

STUDY NOTE FOR COLOSSIANS 4:17 Archippus. If Philemon was the host of the church in Colossae, which had seen the Onesimus incident, this verse may suggest that Archippus was its spiritual leader (“our fellow soldier”; Philem. 2). BACK TO COLOSSIANS 4:17

STUDY NOTE FOR COLOSSIANS 4:18 with my own hand. Paul’s general practice was to dictate his letters, but to write the closing sentences himself. These concluding sections would vary, depending on the circumstances. Sometimes they include personal greetings to strengthen the bond between himself, his workers, and his churches (vv. 7–17; cf. Rom. 16); sometimes they include a summary of the contents of the letter (e.g., Gal. 6:11–17); and sometimes they have a signature that guaranteed the authenticity of the letter (1 Cor. 16:21; 2 Thess. 3:17; Philem. 19).

Remember my chains. See note on v. 3. BACK TO COLOSSIANS 4:18

FOOTNOTES FOR COLOSSIANS 1

1 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church 2 Greek fellow bondservant 3 Some manuscripts our 4 Or patience, with joy giving thanks 5 Some manuscripts us 6 That is, by means of; or in

1 Or to every creature

FOOTNOTES FOR COLOSSIANS 2

1 Or elementary principles; also verse 20

1 Probably demonic rulers and authorities 2 Or in it (that is, the cross) 3 Or about the things he has seen

FOOTNOTES FOR COLOSSIANS 3

1 Some manuscripts our 2 Greek therefore your members that are on the earth 3 Some manuscripts add upon the sons of disobedience 4 Greek man; also as supplied in verse 10 5 Greek bondservant

1 Or Slaves; also 4:1 (for the contextual rendering of the Greek word doulos, see Preface) 2 Or your masters according to the flesh

FOOTNOTES FOR COLOSSIANS 4

1 Greek fellow bondservant; also verse 12 2 Or brothers and sisters

The FIRST EPISTLE of PAUL the APOSTLE to the

Thessalonians

TITLE AND AUTHOR

The author of this epistle identifies himself as the apostle Paul (1:1; 2:18). The authenticity of 1 Thessalonians has occasionally been challenged but with little success.

The contributions of Silas (Silvanus) and Timothy, named by Paul as coauthors (1 Thess. 1:1; 2 Thess. 1:1) in some sense, to the substance of the Thessalonian letters cannot be detected with any certainty. It remains possible that certain peculiarities of these letters, in comparison with the rest of Paul’s writings, are due to the influence of either of these close associates of Paul.

DATE AND OCCASION

The city of Thessalonica was named for Alexander the Great’s half-sister, Thessalonike. It was founded about 315 B.C. by her husband, King Cassander of Macedonia. In Roman times, Thessalonica was a provincial capital with more than two hundred thousand inhabitants.

On his second missionary tour, Paul and his companions Silas and Timothy came to Thessalonica by road from Philippi, where they had been “shamefully treated” (2:2). Acts 17:2 records that Paul preached and debated in the synagogue of Thessalonica for three successive Sabbaths. Eventually, members of the Jewish community enlisted unscrupulous men to stir up animosity against the Christians. A riot ensued, and a number of Christians, including a Jewish convert named Jason, were dragged before the authorities. Jason and the others were forced to post security money to guarantee that the church would not cause trouble. Paul, Silas, and Timothy were whisked away by the believers under cover of night and soon found themselves in Berea to the west, where the gospel received a more open-minded hearing from the Jewish community (Acts 17:5–12).

Although the existence of the synagogue shows a larger Jewish presence in Thessalonica than in Philippi, the Christian congregation was predominantly Gentile. This indicates that a successful ministry among Gentiles continued after Paul’s access to the synagogue was cut off. During their stay in Thessalonica, which cannot have lasted more than a few months, the missionaries apparently received more than one contribution for their support from the congregation at Philippi (Phil. 4:15, 16). This, combined with earnings from their own labors (2:9; 2 Thess. 3:6–12, 8), meant that they were able to support themselves without depending on the Thessalonian believers, who were young in the faith. The missionaries’ example of humble, industrious behavior was a rebuke to the minority in the church who wanted to refrain from working for a living (5:14; 2 Thess. 3:11).

Paul wrote 1 Thessalonians after receiving a report from Timothy regarding the state of the Thessalonian congregation (3:6, 7). The letter expresses the apostle’s joy and relief that the Thessalonians were continuing firm in the faith despite the premature departure of Paul and his coworkers, and the harassment they still suffered from hostile factions. Paul’s discussion of matters related to Christ’s second coming and the bodily resurrection (see Characteristics and Primary Themes below) in both epistles to Thessalonica may offer a clue to the occasion for his writing: apparently the brevity of his initial ministry in planting this church did not permit sufficient instruction on God’s plan for the consummation of history and its implications for Christians as they wait for the end. Furthermore, Paul’s brief stay did not permit much time for teaching on what happens to Christians who die before Jesus returns to consummate His kingdom. As a result some confusion about these matters was present in the Thessalonian church when the apostle wrote (see Characteristics and Primary Themes below).

It is almost certain that Paul wrote the first letter to the Thessalonians in Corinth, where Silas and Timothy were reunited with him during his second missionary journey, which reached Macedonia and Achaia (Acts 18:5; 2 Cor. 1:19). The letter was most likely written in A.D. 50 or 51, with 2 Thessalonians following shortly thereafter. Therefore, 1 and 2 Thessalonians are among the earliest letters we have from the hand of Paul, with only Galatians having any reasonable claim to be earlier (see Introduction to Galatians: Date and Occasion).

GENRE

The book of 1 Thessalonians is a letter, and it generally follows standard first-century epistolary conventions (see Introduction to the Epistles). It contains a standard letter opening (1:1), body (1:2–5:22), and conclusion (5:23–28). The letter, however, does not fit neatly into any of the various types of first-century epistles that have been identified. It has characteristics of several kinds of letters. Although Paul identifies himself as the author in 1:1 and 2:18 (see Title and Author above), his first epistle to the Thessalonians differs from his other epistles in that the first-person plural is used throughout the letter (“we,” “us,” “our”). This reflects the opening of the letter, in which the senders are identified as “Paul, Silvanus, and Timothy.” It does not, however, mean that Paul is not the primary author, since he does revert to the first person singular on occasion (2:18; 3:5; 5:27). Second Thessalonians shares with 1 Thessalonians many of these features that set the latter book apart from the rest of Paul’s epistles. See Introduction to 2 Thessalonians: Genre.

LITERARY FEATURES

First Thessalonians affords us a close look into the relationship between a pastor and a young congregation. Paul speaks in very pointed and intimate terms of his pastoral ministry among them (2:1–12, 2:17–3:5). He helps these new believers to understand the circumstances and nature of their conversion (1:3–10), and what it means to stand firm in the faith and to persevere in the life that the gospel calls believers to live (3:6–13).

Like 1 Corinthians, 1 Thessalonians addresses a series of pastoral issues that have arisen in the young Thessalonian church. Paul helps the Thessalonians to persevere through persecution (2:13–16). He must press upon them the importance of pursuing sexual purity (4:1–8), as well as of ordering their lives in a way that commends the gospel before all people (4:9–12). Much of his letter is devoted to addressing mistaken understandings of the return of Christ and its implication for believers who have already died (4:13–18), and then helping the Thessalonians to understand what the return of Christ means for the Christian life presently (5:1–11).

First Thessalonians is an especially personal letter. Not only does Paul frequently address the Thessalonians as “brothers” at important points in his argument (2:1, 17; 3:7; 4:1, 9, 13; 5:1, 12), but he also speaks of himself both as their “father” (2:11) and “mother” (2:7). This incidence of familial language serves to express and to emphasize the deep affection that Paul had for this young church. As he would in his later letter to another Macedonian city, Philippi, Paul calls the believers in Thessalonica his “joy” and his “crown” (2:19; cf. Phil. 4:1).

CHARACTERISTICS AND PRIMARY THEMES

A rich vein of teaching about the last days runs through 1 and 2 Thessalonians. Paul’s preaching at Athens, recorded in Acts 17, confirms that his strategy among non-Jewish audiences at the time he wrote these letters was to stress the coming judgment (4:6) that God has placed in the hands of the risen Christ.

The return of Christ will occur on what Paul calls the “day of the Lord” (5:2; 2 Thess. 2:1 note). On this day, there will be a resurrection of the just to inherit salvation in the Lord’s presence (4:16; 5:10), and of the unjust (presupposed by Paul though never explicitly stated) to be eternally separated from Christ (2 Thess. 1:9). The end will be preceded by a widespread apostasy and the appearance of a diabolical “man of lawlessness” (2 Thess. 2:3). Since this person had not yet appeared, those in the congregation who were saying that the “day of the Lord” had already arrived were wrong and should be silenced.

Another notable characteristic of the letters is Paul’s affirmation that Christ is divine, the more striking because of the early date of the letters and the spontaneous nature of the references. Several times Christ and God the Father are linked together as the common source of divine blessings and as the divine addressee of prayer (1:1; 3:11; 2 Thess. 1:1, 2, 12; 2:16; 3:5). In Paul’s use of the OT expression “day of the Lord,” in which “the Lord” is now revealed to be the Lord Jesus Christ (5:2; 2 Thess. 2:2), there is a similar assignment of the prerogatives of deity to Jesus Christ (5:2 note). The united work of the three persons of the Trinity is mentioned in 2 Thess. 2:13, 14.

THEOLOGY OF 1 THESSALONIANS

First Thessalonians is concerned to help believers understand the gospel and its implications for daily living. Paul reminds them that, before Christ, they were idolaters (1:9). By the grace of Christ, which was purposed before time (5:9), they “turned to God ... to serve the living and true God” (1:9). Jesus their Savior has both died for their sins (5:9, 10) and has been raised from the dead for them (1:10). For this reason, they will not receive “wrath” but “salvation” from God (5:9). They share in Jesus’ death and resurrection, and not even death can sever their union with Christ (4:14). Therefore, they have a sure hope that when Christ returns they will be with him forever (4:17), fully sanctified and blameless (5:23). Paul is also concerned to remind the Thessalonians of the ministry of the Spirit. It was the Spirit who made the “gospel,” the “word,” come home with “power” and “full conviction” (1:5).

As those rescued by God and given salvation in Christ, believers must “live and please God . . . more and more” (4:1). He has called them not “for impurity, but in holiness” (4:7). That call entails keeping His commands. The commands of God come to them “through the Lord Jesus” (4:2, 3), and Paul warns them against “quench[ing] the Holy Spirit” (5:19). Christian obedience, therefore, has a distinctly Trinitarian shape. The Christian must live the entirety of his life confident in and looking towards Christ’s return at the end of the age (5:1–11). Both the accomplished work of Christ and his future return, then, give form and direction to the Christian’s life in the present.

1 THESSALONIANS IN THE LARGER STORY OF THE BIBLE

God has always called His people to holiness. After He redeemed His old covenant people, the Israelites, from bondage in Egypt, the Lord told them that they were to be holy as He is holy, and that He was the One who sanctified them (Lev. 11:44, 20:8, 26). The same pattern is present in this letter. God has redeemed His people through the death and resurrection of His Son. He has redeemed them precisely so that they may pursue holy lives (4:1, 2). They pursue this biblical pattern of holiness knowing that God Himself will complete and perfect that work on the day of Christ’s return (5:23, 24).

CHRIST IN 1 THESSALONIANS

Paul leaves the reader in no doubt about the deity of Jesus Christ (see Characteristics and Themes above). Furthermore, he is clear that Jesus Christ came to save sinners, and that this salvation was accomplished through His death and resurrection (4:14), and is being applied to His people by the Holy Spirit (1:5). The final and great hope of the believer is the event that will bring history to a close—the glorious return of the Lord Jesus Christ “from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God” (4:16).

HISTORY OF INTERPRETATION

One passage that has garnered considerable attention within the evangelical church is 4:13–18. Some Christians have argued that Paul teaches here a secret rapture of believers before the return of Christ at the end of the age (see notes). This secret rapture is thought to inaugurate a series of catastrophic global events that will find their focus in the city of Jerusalem and among the people of the Jews. What Paul describes in these verses, however, is not secret or private but public. Furthermore, Paul is concerned to describe what happens when Christ returns at the end of the age (cf. 4:15 with 3:13). Paul and the other biblical writers look for only one great and final event in redemptive history—the return of Jesus Christ in glory at the end of the age, when the final bodily resurrection will occur (1 Cor. 15:23–26; Titus 2:13).

OUTLINE OF 1 THESSALONIANS

I. SALUTATION (1:1)

II. HISTORY (1:2–3:13)

A. Paul’s Grounds for Thanksgiving (1:2–2:16)

1. Their election shown in faith, love, and hope (1:2–10)

2. The missionaries’ fruitful ministry among them (2:1–12)

3. Their reception of the gospel as the Word of God (2:13–16)

B. Paul’s Absence Explained (2:17–3:10)

C. Paul’s Prayer (3:11–13)

III. INSTRUCTION (4:1–5:22)

A. Ethics (4:1–12)

1. Sexual morality (4:1–8)

2. Brotherly love and witness (4:9–12)

B. Eschatology (4:13–5:11)

1. The dead (4:13–18)

2. The day of the Lord (5:1–11)

C. Congregational Life (5:12–22)

IV. CONCLUDING PRAYER, CHARGES, AND BENEDICTION (5:23–28)

GREETING

1  Paul, Silvanus, and Timothy,

To the church of the Thessalonians in God the Father and the Lord Jesus Christ:

Grace to you and peace.

THE THESSALONIANS’ FAITH AND EXAMPLE

[2] We give thanks to God always for all of you, constantly [1] mentioning you in our prayers, [3] remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. [4] For we know, brothers [2] loved by God, that he has chosen you, 5 because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake. [6] And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit, [7] so that you became an example to all the believers in Macedonia and in Achaia. [8] For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything. [9] For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, [10] and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.

PAUL’S MINISTRY TO THE THESSALONIANS

2  For you yourselves know, brothers, [3] that our coming to you was not in vain. [2] But though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict. 3 For our appeal does not spring from error or impurity or any attempt to deceive, 4 but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts. [5] For we never came with words of flattery, [1] as you know, nor with a pretext for greed— God is witness. [6] Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. 7 But we were gentle [2] among you, like a nursing mother taking care of her own children. [8] So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us.

9 For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God. 10 You are witnesses, and God also, how holy and righteous and blameless was our conduct toward you believers. 11 For you know how, like a father with his children, [12] we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory.

[13] And we also thank God constantly [3] for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men [4] but as what it really is, the word of God, which is at work in you believers. [14] For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews, [5] [15] who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind [16] by hindering us from speaking to the Gentiles that they might be saved—so as always to fill up the measure of their sins. But wrath has come upon them at last! [6]

PAUL’S LONGING TO SEE THEM AGAIN

[17] But since we were torn away from you, brothers, for a short time, in person not in heart, we endeavored the more eagerly and with great desire to see you face to face, 18 because we wanted to come to you—I, Paul, again and again—but Satan hindered us. [19] For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? 20 For you are our glory and joy.

3  Therefore when we could bear it no longer, we were willing to be left behind at Athens alone, 2 and we sent Timothy, our brother and God’s coworker [1] in the gospel of Christ, to establish and exhort you in your faith, [3] that no one be moved by these afflictions. For you yourselves know that we are destined for this. [4] For when we were with you, we kept telling you beforehand that we were to suffer affliction, just as it has come to pass, and just as you know. 5 For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain.

TIMOTHY’S ENCOURAGING REPORT

6 But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you— 7 for this reason, brothers, [2] in all our distress and affliction we have been comforted about you through your faith. [8] For now we live, if you are standing fast in the Lord. 9 For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, 10 as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith?

[11] Now may our God and Father himself, and our Lord Jesus, direct our way to you, 12 and may the Lord make you increase and abound in love for one another and for all, as we do for you, [13] so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.

A LIFE PLEASING TO GOD

4  Finally, then, brothers, [3] we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. [2] For you know what instructions we gave you through the Lord Jesus. [3] For this is the will of God, your sanctification: [4] that you abstain from sexual immorality; 4 that each one of you know how to control his own body [1] in holiness and honor, [5] not in the passion of lust like the Gentiles who do not know God; [6] that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. 7 For God has not called us for impurity, but in holiness. [8] Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.

9 Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another, 10 for that indeed is what you are doing to all the brothers throughout Macedonia. But we urge you, brothers, to do this more and more, [11] and to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you, 12 so that you may walk properly before outsiders and be dependent on no one.

THE COMING OF THE LORD

[13] But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. [14] For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. [15] For this we declare to you by a word from the Lord, [1] that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. [16] For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. [17] Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. 18 Therefore encourage one another with these words.

THE RETURN OF CHRIST

The church of all ages has looked with joyous anticipation to the promised future return of Christ. As His first advent secured our redemption, so His second advent is the blessed hope of the church for the full consummation of His kingdom.

The New Testament term most often used to point to Christ’s return is the Parousia. The Parousia refers to the “appearing,” “manifestation,” or “coming” of Jesus in glory at the end of the age. It refers to the church’s expectation of the promised Second Coming or Second Advent of Christ.

The Bible teaches that Jesus’ coming will be both personal and visible. Though His coming will be with power, it will include more than a visitation of His power. It will include His very person. His coming will be neither secret nor invisible. His appearance will be accompanied by clouds of glory in like manner to His departure at the Ascension. There will be a heavenly fanfare of audible shouting, accompanied by the voice of an archangel.

At the coming of Christ, the church will experience a rapture—being taken up in the air to meet Christ as He comes. The rapture will not be secret but open and manifest. Its purpose will not be to whisk the elect away from the earth for a while until Christ returns for a “second” Second Coming. The purpose of the rapture is to allow the saints to meet Jesus in the air as He returns and be included in His entourage during His triumphal descent from heaven. His coming in this manner will be attended by the general resurrection, the final judgment, and the end of the world.

Christians of every generation are called to be vigilant in their watch for the Parousia in order that His coming will not be a surprise to us, like an unexpected thief in the night. We are also urged to remind ourselves of this marvelous future manifestation as an encouragement in our present labors.

No one knows the day or hour of Christ’s return. Many have tried to calculate the time, only to be embarrassed by the failure of their specific predictions to come true. The call of Scripture is to vigilance. We need to keep watch for the signs of His nearness. Though Christ has tarried for centuries, causing the hopes of some to wane, each day that passes brings us closer to His awaited return.

THE DAY OF THE LORD

5  Now concerning the times and the seasons, brothers, [2] you have no need to have anything written to you. [2] For you yourselves are fully aware that the day of the Lord will come like a thief in the night. 3 While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. 4 But you are not in darkness, brothers, for that day to surprise you like a thief. 5 For you are all children [3] of light, children of the day. We are not of the night or of the darkness. 6 So then let us not sleep, as others do, but let us keep awake and be sober. 7 For those who sleep, sleep at night, and those who get drunk, are drunk at night. [8] But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. [9] For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, 10 who died for us so that whether we are awake or asleep we might live with him. 11 Therefore encourage one another and build one another up, just as you are doing.

FINAL INSTRUCTIONS AND BENEDICTION

[12] We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work. Be at peace among yourselves. [14] And we urge you, brothers, admonish the idle, [1] encourage the fainthearted, help the weak, be patient with them all. [15] See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. 16 Rejoice always, 17 pray without ceasing, 18 give thanks in all circumstances; for this is the will of God in Christ Jesus for you. [19] Do not quench the Spirit. 20 Do not despise prophecies, 21 but test everything; hold fast what is good. 22 Abstain from every form of evil.

[23] Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. 24 He who calls you is faithful; he will surely do it.

25 Brothers, pray for us.

26 Greet all the brothers with a holy kiss.

[27] I put you under oath before the Lord to have this letter read to all the brothers.

28 The grace of our Lord Jesus Christ be with you.

STUDY NOTES FOR 1 THESSALONIANS 1

STUDY NOTE FOR 1 THESSALONIANS 1:1 Silvanus. The Latin name of Silas, a prophet of the Jerusalem church delegated to accompany Paul and Barnabas to Antioch to deliver the decision of the Jerusalem council (Acts 15:22, 27, 32, 40). Silas was chosen by Paul to be his associate on his second missionary journey, during which the church in the Macedonian city of Thessalonica was planted (Acts 17:1–9). He, or another “faithful brother” of the same name, was also associated with Peter’s ministry (1 Pet. 5:12).

Timothy. The son of a Greek father and a devout Jewish mother, he was at the time of writing a relative newcomer to the Christian mission. Paul and Silas had drafted this young but highly regarded disciple to join in their ministry roughly a year earlier in Lystra (Acts 16:1).

in God the Father and the Lord Jesus Christ. This statement points to the unique intimacy between the Father and the Son, for the church is said to be “in” both (see Introduction: Characteristics and Themes). BACK TO 1 THESSALONIANS 1:1

STUDY NOTE FOR 1 THESSALONIANS 1:2 We give thanks. In this epistle, Paul speaks consistently on behalf of the team, named in v. 1, that planted the Thessalonian church—Silas, Timothy, and himself. He uses plural first-person pronouns nearly eighty times, while referring to himself individually only four times (2:18; 3:5; 5:27). Paul does not give any degree of thanks to the Thessalonians but gives all thanks to God, since God is completely the cause of their salvation and good works (which v. 4 also bears out). BACK TO 1 THESSALONIANS 1:2

STUDY NOTE FOR 1 THESSALONIANS 1:3 work of faith. The faith of the Thessalonians, obviously a chief concern for Paul, is referred to again in v. 8; 3:2, 5–7, 10; 5:8. True, saving faith necessarily bears fruit in obedience to the Lord.

labor of love. Their love was shown especially in the welcome they gave to the travelers (v. 9). Paul commends their love again in 4:9, 10, where he says they are “taught by God” in their love for one another.

steadfastness of hope. Their eschatological hope is their assurance that the Lord Jesus will return to deliver them from their present troubles and from God’s coming wrath. For the triad of “faith,” “hope,” and “love,” see 5:8; Rom. 5:2–5; 1 Cor. 13:13; Gal. 5:5, 6; Col. 1:4, 5; Heb. 6:10–12; 10:22–24; 1 Pet. 1:3–8, 21, 22. BACK TO 1 THESSALONIANS 1:3

STUDY NOTE FOR 1 THESSALONIANS 1:4 chosen you. Divine election is a theme of both Thessalonian epistles (5:9; 2 Thess. 2:13). Paul is not afraid to assure this young, predominantly Gentile congregation that they were elected by God. Paul sees in them the fruit of God’s electing grace, manifested in their response to the preaching of the gospel and their early progress in sanctification (2 Thess. 2:13 note). BACK TO 1 THESSALONIANS 1:4

STUDY NOTE FOR 1 THESSALONIANS 1:6 imitators. Paul repeatedly urged believers to follow his example as he followed that of Christ (1 Cor. 4:16; 11:1; 2 Thess. 3:7–9; Phil. 3:15–17).

the joy of the Holy Spirit. The Spirit plays an especially prominent role in sustaining the believer who undergoes persecution for Christ (Matt. 10:19, 20; 1 Pet. 4:12–14). BACK TO 1 THESSALONIANS 1:6

STUDY NOTE FOR 1 THESSALONIANS 1:7, 8 Paul writes from Achaia, having traversed Macedonia and come through Athens to Corinth. Along the way, he has found that the Christians already know of his work in Thessalonica and have learned of the faith of the Thessalonians. The Thessalonian Christians, beginners in Christ though they are, are examples to others of faith, love, and hope. BACK TO 1 THESSALONIANS 1:7, 8

STUDY NOTE FOR 1 THESSALONIANS 1:9, 10 These verses parallel the preaching of Paul at Athens (Acts 17:22–31). In preaching to the Jews, Paul could presuppose that his hearers acknowledged the true God and the authority of the OT Scriptures, and then go on to proclaim the advent of God’s promised Messiah. To those uninstructed in the faith of Israel, Paul stressed two things: first, the need to acknowledge the true and living God and forsake dead idols; second, God’s coming universal judgment to be executed by Jesus Christ, the God-man, who died and rose from the dead (4:6; Acts 17:29–31).

1:10 from heaven. See 4:16; 2 Thess. 1:7; cf. Acts 1:11; Phil. 3:20.

Jesus who delivers us from the wrath to come. Jesus’ death turned away God’s wrath long ago, but the full import of this saving work will not be displayed until judgment day. Then, through Christ’s intervention, believers will be spared the condemnation and punishment their sins would otherwise deserve (Rom. 5:9). This is a key verse for explaining what exactly we are saved from. We are saved by God from the wrath of God in order that we will live for God. BACK TO 1 THESSALONIANS 1:9, 10

STUDY NOTES FOR 1 THESSALONIANS 2

STUDY NOTE FOR 1 THESSALONIANS 2:1–12 Paul seems to respond to certain doubts or criticisms of his ministry. The tumultuous circumstances and precipitous nature of his team’s departure from Thessalonica (though the latter was at the initiative of local believers; Acts 17:5–10), apparently raised misgivings in some minds about Paul’s commitment to the Thessalonian church and his willingness to risk a second visit to their city (vv. 17–19). He implicitly defends his ministry of the gospel, and at the same time, by recalling the work he and his companions have done, he gives the Thessalonians a pattern of loving service to follow. BACK TO 1 THESSALONIANS 2:1

STUDY NOTE FOR 1 THESSALONIANS 2:2 we had boldness in our God. Despite being called by God to enter Macedonia (Acts 16:9, 10), Paul and Silas had been severely beaten and chained in a Macedonian prison (at Philippi). The missionaries had to be courageous and selflessly devoted to God’s purpose.

the gospel of God. Paul stresses the pure, and indeed divine, source of his message and ministry. Note the repetition of the phrase in vv. 8 and 9. The gospel is always carried as a trust from God Himself. BACK TO 1 THESSALONIANS 2:2

STUDY NOTE FOR 1 THESSALONIANS 2:5 God is witness. Paul’s constant awareness that he served as a steward of God’s mysteries in the very presence of God “who tests our hearts” (v. 4) restrained him from modifying his message through “flattery” and protected his heart from the motive of “greed,” unlike others who vied for believers’ allegiance (1 Cor. 4:1–5; 2 Cor. 2:17; 4:2; 11:4, 5, 13–15; 1 Tim. 6:3–5). BACK TO 1 THESSALONIANS 2:5

STUDY NOTE FOR 1 THESSALONIANS 2:6 could have made demands as apostles. Paul consistently defended his apostolic authority, delegated to him by the risen Lord Jesus, but at times he refrained from exercising it for the sake of serving others’ needs and setting an example of selflessness (1 Cor. 9:1–18; Philem. 8). BACK TO 1 THESSALONIANS 2:6

STUDY NOTE FOR 1 THESSALONIANS 2:8 Apparent throughout this section (vv. 17–20; 3:6–12) is Paul’s deep affection for his spiritual children, who only months before were complete strangers to him, alienated by race, culture, and religion. His treatment of these believers reflects both a mother’s gentleness (v. 7) and a father’s loving encouragement to mature conduct (vv. 11, 12). BACK TO 1 THESSALONIANS 2:8

STUDY NOTE FOR 1 THESSALONIANS 2:12 This verse summarizes Paul’s exhortation and charge during his initial visit in Thessalonica. In contrast to the idols the Thessalonians had forsaken (1:9), the true and living God has a “kingdom and glory,” and in His fathomless mercy He chooses to share this kingdom with those who worship Him through Jesus Christ. Called to enter this kingdom, believers know in part its power and enjoy a measure of its life here and now (Rom. 14:17; 1 Cor. 4:20; Col. 1:13, 14) while they long for the day when they will experience its its fullness. BACK TO 1 THESSALONIANS 2:12

STUDY NOTE FOR 1 THESSALONIANS 2:13 at work in you. The Word of God, though it comes through human agency, is a divine message that works in believers through the Holy Spirit (Is. 55:11; Acts 20:32; 2 Tim. 2:15–17; Heb. 4:12). BACK TO 1 THESSALONIANS 2:13

STUDY NOTE FOR 1 THESSALONIANS 2:14 suffered ... from your own countrymen. The power of God’s Word in them was proved as they faced fierce persecution from their kinsmen and, like the churches in Judea, endured it with faith and joy (Acts 17:5–9, cf. v. 6). BACK TO 1 THESSALONIANS 2:14

STUDY NOTE FOR 1 THESSALONIANS 2:15 Just as Jesus noted the continuity of those who persecuted the prophets with those who persecuted Him (Matt. 23:29–32) and His followers (Matt. 5:10–12), so Paul (also Stephen; Acts 7:52) sees the same continuity extending to those Jews (with whom he formerly worked) who persecute Christ by opposing the gospel (Acts 9:4). Paul’s fullest elaboration of his approach to this problem of Jewish opposition to the gospel is found in Rom. 9–11. BACK TO 1 THESSALONIANS 2:15

STUDY NOTE FOR 1 THESSALONIANS 2:16 wrath has come upon them at last. See text note. These last two words may also be translated “the end” (Matt. 10:22; 1 Cor. 1:8; 15:24). This may be a prophecy of the catastrophe that overtook Jerusalem with the destruction of the temple in A.D. 70, within twenty years of Paul’s writing, or it may refer to the sequence of calamities that had already begun and were to reach their culmination in that momentous disaster. Or, it may refer to the punitive hardening of a large segment of Israel in their culpable rejection of Christ, a hardening that Jesus saw as the fulfillment of Isaiah’s dire prophecy (Is. 6:9, 10; Matt. 13:14, 15). Compare a similar outworking of God’s wrath upon Gentiles outlined in Rom. 1:18–32. As Paul would later write (Rom. 11:25), a “partial hardening” has befallen Israel that will remain until the full number of Gentiles is brought in (i.e., until the end). The part of Israel not subject to hardening is the remnant (Is. 6:13) that in the gospel era continues as the object of God’s mercy, finding salvation in Jesus the Messiah. BACK TO 1 THESSALONIANS 2:16

STUDY NOTE FOR 1 THESSALONIANS 2:17 torn away. The Gk. word means “orphaned,” a word used for parents as well as children who have been separated. Paul continues to use the family imagery of vv. 7, 11 in depicting his relationship with the Thessalonian congregation. As suggested in the note on vv. 1–12, the sudden departure of Paul’s team from Thessalonica may have occasioned misgivings in some hearts about his paternal care for and commitment to the believers whom he left behind. BACK TO 1 THESSALONIANS 2:17

STUDY NOTE FOR 1 THESSALONIANS 2:19 joy or crown of boasting. Paul used the same terms of endearment with respect to another Macedonian church, that in Philippi (Phil. 4:1). These churches, which suffered both poverty (2 Cor. 8:1–5) and persecution, seem to have had a special place in the apostle’s heart (vv. 17, 18; 3:1–3, 6–8; Phil. 1:7, 8)

at his coming. The Gk. word parousia (“coming”) is used for the second coming of Christ six times in the Thessalonian epistles (see also 3:13; 4:15; 5:23; 2 Thess. 2:1, 8). Paul’s only other use of the term in this sense is in 1 Cor. 15:23. Christ’s coming is presented as the time when the outcome of believers’ works done in faith will be disclosed. Paul’s joy and crown at that day will be his beloved spiritual children, those who converted and matured under his ministry (2 Cor. 1:14; Phil. 2:16). BACK TO 1 THESSALONIANS 2:19

STUDY NOTES FOR 1 THESSALONIANS 3

STUDY NOTE FOR 1 THESSALONIANS 3:3, 4 Paul did not promise the followers of Jesus a life of ease or public approval, nor did Jesus (Mark 8:34; John 15:18–21). Rather, Paul’s consistent message of encouragement to newly planted churches was that “through many tribulations we must enter the kingdom of God” (Acts 14:22). BACK TO 1 THESSALONIANS 3:3, 4

STUDY NOTE FOR 1 THESSALONIANS 3:8 For now we live. Paul’s anxiety (2 Cor. 11:28) over the stability of the church amid its persecutions had been so intense that Timothy’s report of the Thessalonians’ solid faith brought the apostle a comfort and joy akin to a foretaste of resurrection from the dead. BACK TO 1 THESSALONIANS 3:8

STUDY NOTE FOR 1 THESSALONIANS 3:11 Paul addresses God the Father and the Lord Jesus jointly in prayer, indicating their equality and showing that Christ is very God of very God (see Introduction: Characteristics and Themes). The answer to this prayer for reunion came several years later (Acts 20:1). BACK TO 1 THESSALONIANS 3:11

STUDY NOTE FOR 1 THESSALONIANS 3:13 blameless in holiness. The example of Paul’s team (2:10) as well as their instruction (4:1–3) emphasized the call for the Thessalonians’ faith in the Lord Jesus to be expressed in holy living, particularly with respect to sexual purity and marital faithfulness (4:3–8). Blameless holiness will be central to his closing benediction to these believers (5:23).

at the coming of our Lord Jesus. The work of sanctification already begun in believers is incomplete and will be brought to glorious completion at the second coming of the Lord (5:23; cf. 1 Cor. 1:8; Phil. 1:6; 2 Thess. 3:3; Jude 24).

his saints. Lit. “holy ones.” Either the angels who will accompany Christ at His return (2 Thess. 1:7; cf. Matt. 13:39, 48, 49; 16:27), human saints (2 Thess. 1:10; Rev. 19:14), or both. BACK TO 1 THESSALONIANS 3:13

STUDY NOTES FOR 1 THESSALONIANS 4

STUDY NOTE FOR 1 THESSALONIANS 4:1 Paul praises the Thessalonians for their progress in learning how to please God, but he also challenges them to excel further. Paul recognized the constant need for growth and for “straining forward” (Phil. 3:13). Spiritual complacency contradicts a believer’s confession. BACK TO 1 THESSALONIANS 4:1

STUDY NOTE FOR 1 THESSALONIANS 4:2 Again Paul stresses that the authority for his instructions is not his own and not of human origin, but from the risen Lord (2:13). BACK TO 1 THESSALONIANS 4:2

STUDY NOTE FOR 1 THESSALONIANS 4:3 the will of God. Scripture generally speaks of the will of God in one of two senses. Sometimes, as in Eph. 1:11, what is meant is the eternal purpose of God that determines history. We cannot know the content of this will that determines history except by observing the outworking of history or through a special revelation (prophecy). Theologians often refer to this history-determining will as the “decretive,” “hidden,” or “secret” will of God. The second sense in which Scripture speaks of God’s will, found in texts such as 4:3 and 5:18, is the duty God has announced through revelation. This is the “preceptive” or “revealed” will of God, which tells us those things that the Lord finds pleasing in His sight (cf. Deut. 29:29).

your sanctification. Sanctification is the process by which God’s Holy Spirit transforms believers’ thoughts, motives, and behavior to conform to the holiness—purity, separation from sin’s defilement—of Christ Himself. Paul links love to holiness in 3:12, 13, and reaffirms that God’s call is to holiness, not (sexual) impurity, in v. 7. BACK TO 1 THESSALONIANS 4:3

STUDY NOTE FOR 1 THESSALONIANS 4:5 like the Gentiles. Pagan society in Paul’s day provided little inducement to sexual purity. Marital infidelity, at least for men, was the norm, and some of the pagan religions from which the Thessalonians had been freed approved of gross sexual misconduct in their rituals. The Christian gospel brings a moral awakening and a fresh revelation of God’s righteous standards. BACK TO 1 THESSALONIANS 4:5

STUDY NOTE FOR 1 THESSALONIANS 4:6 wrong his brother. Illicit sexual involvement affects not only the consenting parties. Spouses are wronged and families, friends, and fellow Christians shamed. Ultimately, these sins, like all others, are sins against God. BACK TO 1 THESSALONIANS 4:6

STUDY NOTE FOR 1 THESSALONIANS 4:8 Paul claims divine authority, not merely for his spoken proclamation, but for his written instructions as well (see also 5:27).

gives his Holy Spirit. Paul pointedly reminds the Thessalonians of their renewed capacity for holiness resulting from God’s continual endowment of the Holy Spirit who dwells within them (1 Cor. 6:19; Gal. 3:5). Here, the construction in Greek emphasizes the word “Holy,” which is especially fitting in this context (vv. 3, 7; 3:13 note). BACK TO 1 THESSALONIANS 4:8

STUDY NOTE FOR 1 THESSALONIANS 4:11 aspire. The Gk. word for this term often denoted the attempt to garner civic honor and recognition through outward displays of generosity by the wealthy. Paul’s use of the term turns that concept on its head: the Thessalonians should be zealous for the honor that comes not through self-assertion or an ostentatious show of personal greatness, but through humble, industrious, and unimpeachable behavior. This exhortation, pertinent to all Christians, had a particular urgency in Thessalonica, where the Christians had already been falsely accused of sedition (Acts 17:6–9). By living lives that were respectable and unpretentious, the Christians in Thessalonica were to allay any lingering suspicions. This remains the call for all believers. BACK TO 1 THESSALONIANS 4:11

STUDY NOTE FOR 1 THESSALONIANS 4:13 asleep. This was a standard metaphor for death among pagans as well as Jews and Christians. The term has no particular reference to the state of the soul or consciousness of the deceased, since it is used freely by groups with widely diverging beliefs on this subject. For the NT understanding of a conscious and blessed existence between death and the resurrection, see Luke 16:19–31; 23:42, 43; John 14:1–3; 2 Cor. 5:6–8; Phil. 1:23; Rev. 6:9–11; 7:9–17; 20:4–6. See theological note “The Intermediate State” on p. 2109.

grieve. Christ’s resurrection affords Christians a deeply seated hope and assurance of never-ending fellowship with Him. Therefore, their genuine grief over departed brethren is softened, and they are upheld in hope. BACK TO 1 THESSALONIANS 4:13

STUDY NOTE FOR 1 THESSALONIANS 4:14 God will bring with him. Probably this is to be understood as a “bringing” into God’s presence (3:13) and kingdom by resurrection (1 Cor. 6:14; 2 Cor. 4:14), though some believe it signifies a bringing of the saints to earth when Christ returns. BACK TO 1 THESSALONIANS 4:14

STUDY NOTE FOR 1 THESSALONIANS 4:15 will not precede. According to 2 Esdras, a Jewish work of the second century A.D., those who survive until the coming of the glorious Messiah are more blessed than those who have died before (2 Esdras 13:14–24). Some of the Thessalonians may have caught wind of a similar misconception. Paul assures the Thessalonians that, to the contrary, both groups will be on equal footing (1 Cor. 15:52); both will enter the fullness of the kingdom together. BACK TO 1 THESSALONIANS 4:15

STUDY NOTE FOR 1 THESSALONIANS 4:16 the dead in Christ will rise first. For Paul, those “in Christ” constitute a subcategory of those “in Adam” (the whole human race), and comprise all who participate in the salvation of Christ (1 Cor. 15:22, 23), including those old covenant believers who lived before His incarnation and, of course, all who have trusted in Him since the incarnation. Therefore, this rising of the “dead in Christ” at the time of His return is a resurrection of all the righteous (believing) dead, and not merely of NT believers (as in 1 Cor. 15:23; cf. John 5:28, 29). The resurrection of the unrighteous is mentioned explicitly by Paul only in Acts 24:15 (cf. John 5:28, 29; Rev. 20:11–15), though he also presupposes it in his warnings of a universal judgment of individuals at the time of Christ’s return (Acts 17:31; Rom. 2:5–16). BACK TO 1 THESSALONIANS 4:16

STUDY NOTE FOR 1 THESSALONIANS 4:17 caught up. This verse is prominent in dispensationalist theology’s affirmation of the so-called “rapture of the church,” which in the most common form of dispensationalism refers to the catching up of believers into the air just prior to a seven-year period of final tribulation before the second coming of Christ. Although the word “rapture” is most commonly used by dispensationalists with this specific meaning, the word itself can rightly be used without any dispensational connotations to refer to the catching-up into the air that Paul says will occur at the return of Christ. This description of the catching-up or “rapture” of the church is not presented so as to satisfy all our cravings for detailed knowledge of end-time chronology. For instance, we are not told whether the assembled company will descend to earth or return to heaven. The presentation is pastoral, to comfort those grieved and confused by the death of beloved Christians. The burden of the passage is the assurance that all the righteous without distinction will be united at the coming of Christ and will live with the Lord forever (v. 18). The “cry,” “voice,” and “trumpet” of v. 16 give the distinct impression that the rapture will be public and not secret (Luke 17:24; 21:35; Rev. 1:7). Paul speaks elsewhere of “the last trumpet,” which will announce Christ’s second coming, and the consequent destruction of death, “the last enemy,” in the resurrection of those who are in Christ (1 Cor. 15:26, 51–55). See note on 5:1–11. BACK TO 1 THESSALONIANS 4:17

STUDY NOTES FOR 1 THESSALONIANS 5

STUDY NOTE FOR 1 THESSALONIANS 5:1–11 The Thessalonians are told to prepare for the same thing that will come unexpectedly upon the ungodly—the day of the Lord (vv. 2, 4). Paul assumes that Christians and non-Christians alike will be alive and present when that day arrives. In other words, the rapture of Christians spoken of in 4:17 (see note at 4:17) will not occur before the arrival of the day of the Lord that will also bring sudden and inescapable destruction to the wicked (2 Thess. 2:1, 2 notes). BACK TO 1 THESSALONIANS 5:1

STUDY NOTE FOR 1 THESSALONIANS 5:2 day of the Lord. A prominent designation of the day on which Christ returns. It is well known from the OT (e.g., Joel 2:1, 31; Amos 5:18; Zeph. 1:7, 14; Mal. 4:5), where it is used of God’s drawing near in judgment. The NT can also speak of the day of the Lord as having begun in the pouring out of saving blessings through the risen Christ (cf. Acts 2:14–36). The prominent OT association of the day of the Lord with judgment is continued in the NT, where the last judgment and final rewards and punishments are in view (Acts 17:31; Rom. 2:5, 16; 2 Cor. 1:14; 2 Pet. 3:10–13). Christ has already passed through the judgment of the day of the Lord for believers, so they need not fear His return (Heb. 9:27, 28). Unbelievers, however, will feel the wrath of God when the day of the Lord is consummated at the second coming of Christ.

like a thief in the night. See Matt. 24:43, 44; 2 Pet. 3:10; Rev. 3:3; 16:15. Paul seems to be familiar with at least some of Jesus’ Olivet Discourse (Matt. 24:3–25:46; Mark 13:3–37; Luke 21:5–36). BACK TO 1 THESSALONIANS 5:2

STUDY NOTE FOR 1 THESSALONIANS 5:8 we belong to the day. Sober alertness befits soldiers who belong to the day (Eph. 5:11–17).

breastplate of faith ... helmet the hope of salvation. As in other texts concerning spiritual warfare (Rom. 15:12–14; Eph. 6:10–17), Paul echoes an OT passage that describes armor that God Himself wears in waging war against His people’s enemies (Is. 59:17). BACK TO 1 THESSALONIANS 5:8

STUDY NOTE FOR 1 THESSALONIANS 5:9 God has not destined us for wrath. The “wrath” in this context is evidently the condemnation and punishment that the impenitent will receive on “the day of wrath” (Rom. 2:5; Eph. 5:6; Col. 3:6; Rev. 6:16, 17; 11:18). God has appointed His people to obtain salvation and glory in Jesus Christ, not wrath (1:10; 2 Thess. 2:14). Yet the Thessalonians and many other Christians have been appointed by God also to undergo and withstand tribulation of every kind (3:2–4; 2 Thess. 1:4; James 1:2–4; 1 Pet. 4:12–14; Rev. 1:9). Christians should not interpret their own suffering as God’s wrath against their sins, for believers are not destined for wrath. Instead, they should view suffering as part of God’s plan to lovingly discipline them and to conform them to the image of His Son. BACK TO 1 THESSALONIANS 5:9

STUDY NOTE FOR 1 THESSALONIANS 5:12 Even at this early stage in the life of the congregation, there were leaders who had spiritual care and oversight. Paul endorses a proper esteem for church workers and leaders, exhorting believers to love and respect them. Some Thessalonians named elsewhere who may have been in Paul’s mind here are Jason (Acts 17:6–9), Aristarchus (Acts 20:4; 27:2; Col. 4:10; Philem. 24), Secundus (Acts 20:4), and possibly Gaius (Acts 19:29). BACK TO 1 THESSALONIANS 5:12

STUDY NOTE FOR 1 THESSALONIANS 5:14 brothers. This address (also v. 12) indicates that the exhortations that follow assign the responsibility for ministry to the entire congregation, not just to its acknowledged leaders.

the idle. The context here and in 2 Thess. 3:6, 7, 11 show that the form of idleness in view is an irresponsible refusal to work for a living (text note). See also 4:11, 12. BACK TO 1 THESSALONIANS 5:14

STUDY NOTE FOR 1 THESSALONIANS 5:15 A Christian must treat others justly and work for their genuine good (Is. 56:1; 58:6–8). It is a remarkable part of Christian morality that the Christian, following the example of Christ (1 Pet. 2:21–23), should refuse to seek personal retaliation (Matt. 5:38–42; Rom. 12:17–21; 1 Cor. 6:7; 1 Pet. 3:9). BACK TO 1 THESSALONIANS 5:15

STUDY NOTE FOR 1 THESSALONIANS 5:19–21 Paul admonishes the Thessalonians not to despise legitimate prophecy, which at the time Paul was writing remained an ongoing gift of the Spirit. Both Silas and Paul were “prophets” (Acts 13:1; 15:32). Nevertheless, claims to divine prophecy must be tested and not accepted uncritically (2 Thess. 2:2; cf. 1 Cor. 14:29). Since prophets were appointed to lay the foundation of the church, the gift of prophecy has since passed away (cf. Eph. 2:19–21). BACK TO 1 THESSALONIANS 5:19

STUDY NOTE FOR 1 THESSALONIANS 5:23 sanctify. The complete mending of all human imperfection is not only possible—it is certain. God is faithful and will accomplish it (v. 24). This confident hope sustains believers’ present pursuit of holiness, despite ongoing struggles with temptation (4:3, 7; see 1 John 3:1–3). The time element must be remembered. Ultimate perfection, to include a glorified physical body as well, will be accomplished at the second coming of Jesus Christ (3:13; Phil. 1:6; 3:20, 21). See theological note “The Holy Spirit as Sanctifier” on p. 2023.

your whole spirit and soul and body. Three words are used to emphasize the wholeness of the perfection. “Spirit” and “soul” are used as virtual synonyms in the Bible for the spiritual component of a person. When the terms occur together (as here and in Heb. 4:12), it is difficult to find any significant difference in meaning. Compare the fourfold representation of “heart,” “soul,” “mind,” and “strength” in Mark 12:30. BACK TO 1 THESSALONIANS 5:23

STUDY NOTE FOR 1 THESSALONIANS 5:27 put you under oath. The Gk. verb is unusually strong. Paul is laying a solemn weight upon the whole congregation to learn the contents of this epistle, so important did he consider his apostolic teaching for their spiritual good (2:13; 4:2 notes). BACK TO 1 THESSALONIANS 5:27

FOOTNOTES FOR 1 THESSALONIANS 1

1 Or without ceasing 2 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church

FOOTNOTES FOR 1 THESSALONIANS 2

3 Or brothers and sisters; also verses 9, 14, 17

1 Or with a flattering speech 2 Some manuscripts infants 3 Or without ceasing 4 The Greek word anthropoi can refer to both men and women 5 The Greek word Ioudaioi can refer to Jewish religious leaders and others under their influence, who opposed the Christian faith in that time 6 Or completely, or forever

FOOTNOTES FOR 1 THESSALONIANS 3

1 Some manuscripts servant 2 Or brothers and sisters

FOOTNOTES FOR 1 THESSALONIANS 4

3 Or brothers and sisters; also verses 10, 13 4 Or your holiness

1 Or how to take a wife for himself; Greek how to possess his own vessel

1 Or by the word of the Lord

FOOTNOTES FOR 1 THESSALONIANS 5

2 Or brothers and sisters; also verses 4, 12, 14, 25, 26, 27 3 Or sons; twice in this verse

1 Or disorderly, or undisciplined

The SECOND EPISTLE of PAUL the APOSTLE to the

Thessalonians

TITLE AND AUTHOR

Second Thessalonians opens with Paul’s identifying himself as the author (1:1; 3:17), and the earliest Christian writers outside of the New Testament, including early second-century figures, such as Ignatius of Antioch, Polycarp, and Justin Martyr, all viewed the epistle as genuinely Pauline. Despite this early attestation, 2 Thessalonians has suffered more frequent attacks on its authenticity than has 1 Thessalonians.

Those who deny that Paul wrote 2 Thessalonians base their claim on several lines of supposed evidence. Some critical scholars, for example, have viewed the similarities between the two letters in subject matter and phrasing as an indication that 2 Thessalonians was not written by Paul but by someone who was self-consciously attempting to imitate the apostle. Of course, such an argument overlooks the simplest and most likely explanation for the similarities between 1 and 2 Thessalonians—the same author, Paul, wrote both epistles.

Some critical scholars have said that the two letters teach contradictory eschatologies (doctrines of the end time and eternal future) and therefore cannot be from the same author. According to these individuals, the first letter teaches an imminent return of Christ, whereas 2 Thessalonians insists that certain intervening events must occur before Christ returns. However, the conflict is illusory and overstated. Nothing definite about the imminence of the second coming of Christ is stated in 1 Thessalonians, which stresses the suddenness and unexpectedness with which the day of the Lord will overtake the unwary. The second letter specifies an order of events so as to counteract a misunderstanding at Thessalonica that the day of the Lord had already arrived, a misunderstanding that became more common among the Thessalonian believers after Paul wrote the first letter. Furthermore, the same two points (suddenness, an order of events) find parallel in Jesus’ own teaching about the future (Matt. 24:14, 42–44). If Jesus could teach that the end will come suddenly and that it will be preceded by a certain series of events, surely Paul could have done so as well.

In 2:5 and 3:10, Paul reminds the Thessalonians of what he had taught while he was with them. If these statements were written by someone else using Paul’s name, they could have been exposed without difficulty at any time during the first generation after the events reported. Also, it is difficult to explain why anyone using Paul’s name falsely as a means of gaining influence would include such a sharp attack on some of the readers as is found in 3:10, 11. On such counts, the traditional affirmation that Paul wrote 2 Thessalonians continues to stand firm.

DATE AND OCCASION

Second Thessalonians mentions an earlier letter from Paul (2:15). In all likelihood, this earlier letter was 1 Thessalonians; thus, 2 Thessalonians is to be dated shortly after it, about A.D. 51. Both letters were written from Corinth. As indicated in the Title and Author section above, the occasion for 2 Thessalonians was Paul’s need to further clarify doctrinal matters related to the future and the second coming of Christ, especially in response to rumors—even some attributed to Paul by word of mouth or forged correspondence (2:1, 2; 3:17)—that “the day of the Lord” had already occurred.

GENRE

The book of 2 Thessalonians is a letter, and it generally follows standard first-century epistolary conventions (see “Introduction to the Epistles”). It contains a standard letter opening (1:1, 2), body (1:3–3:15), and conclusion (3:16–18). Like 1 Thessalonians, this letter does not fit neatly into any of the various types of first-century epistles that have been identified. It is a mixed type letter in that it has characteristics of several kinds of letters. Although Paul identifies himself as the author (see Title and Author above), his second epistle to the Thessalonians differs from his other epistles in that the first-person plural is used throughout the letter (“we,” “us,” “our”). This reflects the opening of the letter, in which the senders are identified as “Paul, Silvanus, and Timothy.” It does not, however, mean that Paul is not the primary author since he does revert to the first-person singular on occasion, and he specifically identifies himself as the author in the close of the letter (2:5; 3:17). This prevalent use of the first-person plural is also characteristic of 1 Thessalonians. See Introduction to 1 Thessalonians: Genre.

LITERARY FEATURES

Paul likely authored 2 Thessalonians shortly after 1 Thessalonians (see Date and Occasion above). It therefore shares some of the literary features of 1 Thessalonians. Paul has less to say about his pastoral ministry in 2 Thessalonians than he does in 1 Thessalonians, but he does speak to it (3:1–5). Paul also gives the Thessalonians guidance in pursuing sanctification (1:11, 12, 2:13–17) and in facing persecution (1:4–10). Two pastoral concerns that Paul addressed in 1 Thessalonians resurface in this letter: instruction about the return of Christ (2:1–11) and the importance of diligence in the callings that the Lord has assigned to each Christian (3:6–15).

Second Thessalonians continues Paul’s pattern in 1 Thessalonians of addressing these Christians in familial terms. He addresses them as “brothers” seven times in this short epistle (1:3; 2:1, 13, 15; 3:1, 6, 13). Although Paul addresses some difficult pastoral issues in this letter, he does so with the same kind of familial affection that he demonstrated in 1 Thessalonians.

CHARACTERISTICS AND PRIMARY THEMES

After he sent his first letter to the church at Thessalonica, Paul received further reports concerning the congregation. There was cause for rejoicing in their continued growth in faith, love, and patience (1:3, 4) as well as cause for concern in certain doctrinal and behavioral matters. Second Thessalonians was written mainly to supplement Paul’s earlier teaching by correcting a premature and unsettling announcement that the day of the Lord had already arrived (2:1–11). This misguided claim may have been due in part to wrong inferences drawn from Paul’s own teaching, coupled with the congregation’s painful experience of persecutions thought to be indicative of end-time disturbances.

A second motive for writing was to deal with the chronic idleness of some members (3:6–15). Their behavior had continued uncorrected since the last letter (1 Thess. 4:11, 12; 5:14) and, indeed, ever since the missionaries had been present (3:10, 11). Exhortations were made even then in an attempt to rectify the situation but, according to fresh reports (3:11), matters had only grown worse. Many scholars believe the cause of idleness was the erroneous expectation that the Lord’s return might happen so soon (2:1–3) that working for a living amounted to a lack of faith. Some connection between a faulty eschatology and faulty conduct of this sort likely occurred in the Thessalonian context. Yet it must be said that Paul never draws the connection himself. Since 3:10 shows that the problem had surfaced while the missionaries were still in Thessalonica, it is unlikely that eschatological errors gave birth to the problem, though they may have provided a convenient excuse for continuing in it.

THEOLOGY OF 2 THESSALONIANS

Second Thessalonians is rich in instruction about the return of Christ. It serves to complement and also to advance his earlier teaching in 1 Thessalonians (see Characteristics and Themes above). In particular, Paul stresses the implications of Christ’s return for both unbelievers and believers. Jesus will appear “with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus Christ” (1:7, 8). Paul speaks of this just judgment in two respects. First, unbelievers will be cast “away from the presence of the Lord,” that is, the favorable presence of the Lord with His people (1:9). Second, they will “suffer the punishment of eternal destruction” in hell (1:9).

For believers, the day of judgment will be a day when Jesus is “glorified in his saints and ... marveled at among all who have believed” (1:10; cf. 2:14). Paul puts this teaching to practical use: the return of Christ should stir believers up to good works in the present as they cling fast to the Word of God (1:11, 12; cf. 2:15; 3:6–15). We should not “grow weary in doing good,” knowing that “the Lord is faithful [and] will establish [us] and guard [us] against the evil one” (3:3, 13).

In addition to this rich teaching on the return of Christ, 2 Thessalonians shares with 1 Thessalonians an important emphasis on the deity of Christ. In fact, Christ’s deity is more assumed than it is defined, showing how natural it was for the earliest Christians to think in Trinitarian terms and to hold to a high Christology that sees Jesus as the incarnation of God Himself, specifically the Son of God. See Introduction to 1 Thessalonians: Characteristics and Primary Themes.

2 THESSALONIANS IN THE LARGER STORY OF THE BIBLE

The Old Testament prophets speak frequently and powerfully about the “day of the Lord.” On this day, the Lord comes to earth and brings salvation and judgment, not only for Israel or her enemies, but for the whole world. The Psalms often celebrate the coming of the Lord to judge the world in righteousness. The New Testament tells us that in Jesus Christ the day of the Lord has already been inaugurated. Christ has accomplished salvation for all kinds of people, Jew and Gentile. He did so by becoming obedient unto death on the cross, where He bore judgment for the sins of His people; and by rising gloriously from the dead. However, the New Testament goes on to tell us that the day of the Lord has not yet come in its final and full form. Jesus Christ will one day return in glory, not to bear judgment but to bring judgment on all people. For the ungodly, the prospect of this return should be a great terror and should stir them to repentance and faith in Christ. For the godly, however, Christ’s coming is something for which we eagerly hope, and this hope transforms our lives in the present.

CHRIST IN 2 THESSALONIANS

In speaking so fully and graphically about the judgment of Christ, Paul reminds us that Jesus Christ is just. Now is the day of mercy, when the gospel goes forth (cf. 1:8) and God’s chosen are brought to faith in Christ through the Word of God and by the power of the Spirit (2:13, 14). All are invited to come to Christ in the way of faith and repentance. When Christ returns, however, that day of mercy will come to a close. The impenitent will face Jesus as their just judge. Paul presents this reality to believers to help them persevere through affliction. We need to know that our God is just and that the afflictions of His people will not go unanswered on the final day of judgment (1:5–7).

HISTORY OF INTERPRETATION

One of the most difficult passages in this letter—and in all of Paul’s writings—is 2 Thess. 2:1–12. This passage concerns the rise and activity of the “man of lawlessness” (“man of sin” in older translations, following poorer manuscripts). Christians have long speculated about the identity of the man of lawlessness. First John 2:18 refers to a report known to John’s hearers “that antichrist is coming” and goes on to assert that many antichrists, who deny Jesus’ identity as the Christ, were already at large in the first century. Paul does not apply the title “antichrist” to the man of lawlessness, although later generations of believers have identified the two. The beast of Rev. 13 has been identified as the antichrist/man of lawlessness, although the imagery in which the beast of Revelation is presented, drawn as it is from Dan. 7:2–8, suggests that the beast symbolizes a “kingdom,” a political-military-religious system or regime, represented by one individual.

Many Protestants in the Reformed tradition have argued that the man of lawlessness is the pope of the Roman Catholic Church. We cannot, however, be certain about the identity of the man of lawlessness, especially since 1 John 2:18 speaks of many antichrists. We do, however, know with certainty a few things about the revelation man of lawlessness, who seems to be the ultimate embodiment of the spirit of antichrist. First, what Paul calls the “mystery of lawlessness” is “already at work,” and it is under restraint in the providence of God (2:7). Second, the man of lawlessness will bring this activity to a head, leading rebellion against God (2:3). Third, his coming will be “by the activity of Satan with all power and false signs and wonders” (2:9). Those who follow him will do so as a divine judgment on their unbelief (2:10–12). Finally, he will be brought to an end, suddenly and effortlessly, by the return of Christ (2:8). In our uncertainties, it is reassuring to know that God will protect His people (3:3) and that Jesus Christ will bring the man of lawlessness and all His other enemies to naught at His return. Moreover, Paul’s calming of the Thessalonians’ eschatological excitement should caution succeeding generations, including ours, against becoming preoccupied with date-setting, in contradiction to our Lord’s specific statements (Mark 13:32; Acts 1:7)

OUTLINE OF 2 THESSALONIANS

I. SALUTATION (1:1, 2)

II. PAUL’S CAUSE FOR BOASTING (1:3–12)

A. Endurance During Persecution (1:3, 4)

B. Glorified at Christ’s Return (1:5–10)

C. Prayer for the Work of Faith (1:11, 12)

III. INSTRUCTION (2:1–3:15)

A. The Day of the Lord (2:1–12)

B. Prayer and Exhortation (2:13–3:5)

C. Labor (3:6–15)

IV. CONCLUDING BENEDICTION (3:16–18)

GREETING

1  Paul, Silvanus, and Timothy,

To the church of the Thessalonians in God our Father and the Lord Jesus Christ:

2 Grace to you and peace from God our Father and the Lord Jesus Christ.

THANKSGIVING

3 We ought always to give thanks to God for you, brothers, [1] as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing. [4] Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring.

THE JUDGMENT AT CHRIST’S COMING

[5] This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering— [6] since indeed God considers it just to repay with affliction those who afflict you, 7 and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels [8] in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. [9] They will suffer the punishment of eternal destruction, away from [2] the presence of the Lord and from the glory of his might, [10] when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed. [11] To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, [12] so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

THE MAN OF LAWLESSNESS

2  Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, [3] [2] not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. [3] Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness [1] is revealed, the son of destruction, [2] [4] who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. 5 Do you not remember that when I was still with you I told you these things? [6] And you know what is restraining him now so that he may be revealed in his time. [7] For the mystery of lawlessness is already at work. Only he who now restrains it will do so until he is out of the way. [8] And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming. [9] The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, [10] and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. [11] Therefore God sends them a strong delusion, so that they may believe what is false, 12 in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness.

EFFECTUAL CALLING

When God called the world into being, the universe did not hesitate to comply with the command. God’s desired effect in creation came to pass. Likewise, when Jesus called the dead Lazarus from his grave, Lazarus responded with life.

There is also an effectual call of God in the life of the believer. It is a call that brings about its desired effect. Effectual calling is related to the power of God in regenerating the sinner from spiritual death. It is sometimes referred to as “irresistible grace.”

Effectual calling refers to a call of God that by His sovereign power and authority brings about His designed and ordained effect, or result. When Paul teaches that those whom He predestines, He calls, and those whom He calls, He justifies, the call to which he is referring is the effectual call of God.

The effectual call of God is an inward call. It is the secret work of quickening or regeneration accomplished in the souls of the elect by the immediate supernatural operation of the Holy Spirit. It effects or works the inward change of the disposition, inclination, and desire of the soul. Before the inward effectual call of God is received, no person is inclined to come to Him. Everyone who is effectually called is now disposed to God and responds in faith. We see, then, that faith itself is a gift from God, having been given in the effectual call of the Holy Spirit.

The preaching of the gospel represents the outward call of God. This call is heard audibly by both the elect and the nonelect. Human beings have the ability to resist and refuse the outward call. He will not respond to the outward call in faith unless or until the outward call is accompanied by the effectual inward call of the Holy Spirit. Effectual calling is irresistible in the sense that God sovereignly brings about its desired result. This sovereign work of grace is resistible in the sense that we can and do resist it in our fallen nature, but irresistible in the sense that God’s grace prevails over our natural resistance to it.

Effectual calling refers to the creative power of God by which we are brought to spiritual life. The apostle Paul writes:

And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ (Ephesians 2:1–5).

We who were once children of wrath and were spiritually dead have become the “called out ones” by virtue of the power and efficacy of the inward call of God. In His grace, the Holy Spirit gives us eyes to see what we would not see and ears to hear what we would not hear.

STAND FIRM

[13] But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits [1] to be saved, through sanctification by the Spirit and belief in the truth. [14] To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ. [15] So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter.

16 Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, 17 comfort your hearts and establish them in every good work and word.

PRAY FOR US

3  Finally, brothers, [2] pray for us, that the word of the Lord may speed ahead and be honored, [3] as happened among you, [2] and that we may be delivered from wicked and evil men. For not all have faith. [3] But the Lord is faithful. He will establish you and guard you against the evil one. [4] 4 And we have confidence in the Lord about you, that you are doing and will do the things that we command. [5] May the Lord direct your hearts to the love of God and to the steadfastness of Christ.

WARNING AGAINST IDLENESS

[6] Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. 7 For you yourselves know how you ought to imitate us, because we were not idle when we were with you, 8 nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. [9] It was not because we do not have that right, but to give you in ourselves an example to imitate. [10] For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. [11] For we hear that some among you walk in idleness, not busy at work, but busybodies. [12] Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living. [1]

13 As for you, brothers, do not grow weary in doing good. [14] If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. [15] Do not regard him as an enemy, but warn him as a brother.

BENEDICTION

16 Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all.

[17] I, Paul, write this greeting with my own hand. This is the sign of genuineness in every letter of mine; it is the way I write. 18 The grace of our Lord Jesus Christ be with you all.

STUDY NOTES FOR 2 THESSALONIANS 1

STUDY NOTE FOR 2 THESSALONIANS 1:1 See note on 1 Thess. 1:1. BACK TO 2 THESSALONIANS 1:1

STUDY NOTE FOR 2 THESSALONIANS 1:4 persecutions and in the afflictions. One instance of persecution is recounted in Acts 17:5–9, and the Thessalonian epistles reveal that the Christians in Thessalonica were still facing antagonism at the time Paul wrote (1 Thess. 1:6; 2:14; 3:3). BACK TO 2 THESSALONIANS 1:4

STUDY NOTE FOR 2 THESSALONIANS 1:5 considered worthy. A life worthy of God (1 Thess. 2:12), of God’s calling (1:11; Eph. 4:1), of the Lord (Col. 1:10), of the gospel (Phil. 1:27, 28), or of the kingdom (v. 5) is a life of patient, joyful discipleship even in the face of life-threatening abuse from those hostile to the faith (Matt. 5:10–12; Acts 5:41). Such lives are sure evidence that God’s judgment is right.

for which you are also suffering. Even while enjoying the benefits of citizenship in the heavenly kingdom (1 Thess. 2:12 note), Christians still must suffer for its sake (Acts 14:22), since the kingdom will inevitably confront diabolical opposition. BACK TO 2 THESSALONIANS 1:5

STUDY NOTE FOR 2 THESSALONIANS 1:6 repay with affliction. In Rom. 2:9, the same Gk. word for “tribulation” (trouble) is used for the woe brought upon evildoers at the last judgment. Paul appears to be speaking of the same judgment here, as the next verses are concerned with ultimate bliss and woe. BACK TO 2 THESSALONIANS 1:6

STUDY NOTE FOR 2 THESSALONIANS 1:8 obey the gospel. The gospel must be accepted, believed, and obeyed (1 Pet. 4:17). Its divine command is for absolute surrender to God through the peace made by Jesus Christ. BACK TO 2 THESSALONIANS 1:8

STUDY NOTE FOR 2 THESSALONIANS 1:9 eternal destruction. The fearful doctrine of eternal punishment (Is. 66:24; Matt. 25:42, 46; Mark 9:43, 48), staggering as it is, assured the hounded Thessalonian Christians of final and perfect justice. They were to refrain from taking personal revenge (1 Thess. 5:15; cf. Rom. 12:17–21) for the atrocities they suffered (v. 4), entrusting themselves instead to the God “who judges justly” (1 Pet. 2:23; cf. Jer. 17:10; Acts 17:31; Rom. 2:6, 11, 16; Rev. 22:12). BACK TO 2 THESSALONIANS 1:9

STUDY NOTE FOR 2 THESSALONIANS 1:10 on that day. The “day of the Lord” (1 Thess. 5:2). The impression given is that the final judgment of the ungodly closely accompanies the coming of Christ for His saints. As in 1 Thess. 3:13, “saints” here may refer either to God’s holy angels (v. 7) or to His completely sanctified people, although the parallel expression in v. 12, “glorified in you,” favors the latter interpretation. BACK TO 2 THESSALONIANS 1:10

STUDY NOTE FOR 2 THESSALONIANS 1:11 his calling. Such “calling” should be related to 1 Thess. 2:12, where God is the one who calls. What God calls us to is His own kingdom and glory (2:14). BACK TO 2 THESSALONIANS 1:11

STUDY NOTE FOR 2 THESSALONIANS 1:12 our God and the Lord Jesus Christ. As it stands, the Greek can also be translated “our God and Lord, Jesus Christ.” This would be a distinct use of the term “God” in reference to Jesus Christ. Arguing against such a translation is the infrequent application of this term to Christ in the NT (Rom. 9:5; Titus 2:13; 2 Pet. 1:1). On the other hand, Paul often brings Christ and God the Father together into close unity in other phrases in these letters (e.g., vv. 1, 2; 2:16; cf. 1 Thess. 1:1; 3:11), and he clearly ascribes attributes of deity to Christ. Paul and the rest of the New Testament clearly attribute the same dignity and deity to the Father and the Son (cf. John 1:1–18). BACK TO 2 THESSALONIANS 1:12

STUDY NOTES FOR 2 THESSALONIANS 2

STUDY NOTE FOR 2 THESSALONIANS 2:1 concerning the coming ... and our being gathered together to him. This is the rapture of the saints spoken of in 1 Thessalonians 4:17 (note). Paul appears to equate the time of Christ’s coming and the rapture with the “day of the Lord” (1 Thess. 5:2; cf. 1 Cor. 1:7, 8; Phil. 2:16). In this scene, all believers are gathered before the Lord “at his coming” (1 Thess. 2:19) and “on the day of our Lord Jesus” (2 Cor. 1:14). The “rebellion” must come and the “man of lawlessness” (v. 3) must be revealed before the day of the Lord arrives; therefore, this rebellion and revelation must also occur before the rapture of the saints. If the false teachers were saying that the day of the Lord had arrived (v. 2) and were anticipating the rapture at any moment, they could be proved wrong by the absence of these prior signs. BACK TO 2 THESSALONIANS 2:1

STUDY NOTE FOR 2 THESSALONIANS 2:2 letter. This reference does not prove there was a forged letter bearing Paul’s name already in existence, but only that Paul saw this as a possibility. Word may have reached him that the new teaching was circulating with some pretense of having his authority. Paul’s injunction is meant to ensure that no vehicle of instruction—even one supposed to have come from him—should be heeded if it asserts that the day of the Lord has already come (cf. Gal. 1:8). He calls special attention to his personal handwriting in the closing greeting (3:17), emphasizing that his signature certifies the epistle’s authenticity. BACK TO 2 THESSALONIANS 2:2

STUDY NOTE FOR 2 THESSALONIANS 2:3 the rebellion. Lit. “falling away” or “apostasy.”This might refer to a falling away of many within the church (1 Tim. 4:1; 2 Tim. 3:1–9; Jude 17–19), to an apostasy of the Jewish people, or to a worldwide rebellion against God.

man of lawlessness. This is an individual embodiment of wickedness, whose arrogant blasphemies Paul lists (cf. 1 John 2:22). He will draw away by deception those already inclined against the true God (v. 10) and will ultimately commit the sacrilege of thrusting himself upon humanity as its object of worship (v. 4). He comes by the power of Satan, as Christ came by the power of God, and he works fraudulent wonders as Christ worked true ones (v. 9; cf. Acts 2:22). Paul depicts this imposter as a parody or antithesis of the true Christ. Paul himself does not use the term “antichrist” (1 John 2:18, 22; 4:3), but it is a fitting designation of this individual. In any case, his fate is sealed; he will be destroyed by the coming of Christ. BACK TO 2 THESSALONIANS 2:3

STUDY NOTE FOR 2 THESSALONIANS 2:4 exalts himself against every so-called god. This description of the man of lawlessness echoes that of Daniel’s little “horn” (Dan. 7:8, 20, 21; 8:9–12; cf. 11:31, 36) and foreshadows John’s description of the beast from the sea (Rev. 13:1–8).

takes his seat in the temple of God. Some conclude from this verse that the temple in Jerusalem, which was still standing when Paul wrote this letter but was destroyed in A.D. 70, must be rebuilt for the future use of “the man of lawlessness.” Others understand “temple” according to one of its other NT meanings, such as the church (Eph. 2:19–22; 1 Pet. 2:5). Still others see this prophecy as having been fulfilled around A.D. 70, when the Romans invaded and desecrated the temple and proclaimed themselves the true rulers of the Jewish people. The reference may simply be an intentionally exaggerated way of talking about the imposter’s aspirations to heavenly power. Just as another prototype of sin, the king of Babylon, wanted to set his throne in heaven (Is. 14:12–14; cf. the prince of Tyre in Ezek. 28:1–10), so the man of lawlessness will boast of himself as the possessor of God’s heavenly sanctuary (Rev. 13:6). BACK TO 2 THESSALONIANS 2:4

STUDY NOTE FOR 2 THESSALONIANS 2:6 what is restraining him. Although it seems that the original audience of 2 Thessalonians knew the identity of that which restrains the man of lawlessness (vv. 6, 7; cf. Rev. 20:1–3), this identity is not self-evident to later readers of the epistle. Interpreters have proposed numerous possibilities. The restraining power seems to be both impersonal (v. 6, “what is restraining”) and personal (v. 7, “he who now restrains”). Hence it may be an institution that can also be represented by a single person, such as the Roman state with its emperor, the Jewish state with its leader, or the universal ministry of the gospel with Paul as its chief minister. Whatever the precise reference, it is clear that behind the restraining power is the will of God. BACK TO 2 THESSALONIANS 2:6

STUDY NOTE FOR 2 THESSALONIANS 2:7 already at work. Though the man of lawlessness has not yet appeared, Paul will not allow his readers to let down their guard. The same satanic power that will ultimately spawn this unholy deceiver was already at work in Paul’s day (1 John 2:18) and is at work in ours. Because it is now restrained, the church has a strong encouragement to carry out its mission. BACK TO 2 THESSALONIANS 2:7

STUDY NOTE FOR 2 THESSALONIANS 2:8 with the breath of his mouth. The description is from Is. 11:4. It reappears in Rev. 19:15, 21, where the beast and his false prophet meet their final end. The phrase captures how effortlessly Christ will overwhelm His enemies at the last day, when He appears “in flaming fire” and “the glory of his might” (1:8, 9). BACK TO 2 THESSALONIANS 2:8

STUDY NOTE FOR 2 THESSALONIANS 2:9 The second coming of Christ will be preceded by the “coming of the lawless one.” BACK TO 2 THESSALONIANS 2:9

STUDY NOTE FOR 2 THESSALONIANS 2:10, 11 they refused to love the truth ... Therefore God sends them a strong delusion. Paul’s logic here anticipates his argument in the later epistle to the Romans that sinful humanity’s eagerness to embrace the lie will be judged by God through His handing them over to a corrupt and deceived mind. Their punishment is God’s fulfillment of their desire to evade His truth (v. 12; cf. Rom. 1:21–28). BACK TO 2 THESSALONIANS 2:10, 11

STUDY NOTE FOR 2 THESSALONIANS 2:13, 14 There is a wealth of instruction in these two verses. Major elements in the biblical doctrine of salvation—election, calling, faith, sanctification, and glorification—are presented in their mutual relations. There is a harmonious working of all three persons of the Trinity: God the Father in choosing and calling, God the Son in sharing His glory with His people, and God the Holy Spirit in imparting His sanctifying grace (cf. 1 Pet. 1:2).

2:13 But. With this word, Paul begins to assure his readers that he does not include them with those he has just mentioned in vv. 11 and 12, individuals who refuse to love the truth and will fall prey to deception.

God chose you. See note on 1 Thess. 1:4. From the beginning (Eph. 1:4), God chose them “through” sanctification by the Spirit and belief in the truth, not “because of” these actions. Thus, God’s pre-temporal election to salvation is carried out by His Spirit’s setting apart (a literal rendering of “sanctification”) the hearts of people from the old world to the new world. This gracious act on God’s part results in their “belief in the truth” and works itself out in their lives. According to Paul, the elect will not continue to live in a godless fashion after they are converted (cf. Rom. 8:1–4).

firstfruits. Believers in Philippi and then in Thessalonica were the beginning of the gospel harvest after Paul and his team crossed the Aegean Sea into Macedonia and then proceeded south to Achaia (cf. Rom. 16:5). BACK TO 2 THESSALONIANS 2:13

2:14 To this. That is, to salvation.

he called you. On God’s calling, see 1:11; 1 Thess. 2:12; 1 Tim. 6:12; theological note “Effectual Calling.”

through our gospel. The gospel, which concerns God’s Son (Rom. 1:3), is the means employed by God to call sinners to Christ’s glory.

obtain the glory of our Lord Jesus Christ. This is another way of speaking about the salvation to which God has called us (Rom. 8:30; 1 Thess. 2:12; 1 Pet. 5:10). BACK TO 2 THESSALONIANS 2:14

STUDY NOTE FOR 2 THESSALONIANS 2:15 hold to the traditions. Paul passed on authoritative practical and doctrinal traditions, by word and by letter (Rom. 6:17; 1 Cor. 11:2, 23; 15:3; 2 Tim. 1:13).

letter. Probably 1 Thessalonians. BACK TO 2 THESSALONIANS 2:15

STUDY NOTES FOR 2 THESSALONIANS 3

STUDY NOTE FOR 2 THESSALONIANS 3:1, 2 Paul requests prayer for the success of the gospel and for the protection of those who bring it. Paul faced almost constant physical danger during his years of ministry. This text, along with Rom. 15:30, 31; 2 Cor. 1:11; Phil. 1:19, shows how much he relied on the prayers of God’s people for the continuation of his ministry, if not for his own survival. BACK TO 2 THESSALONIANS 3:1, 2

STUDY NOTE FOR 2 THESSALONIANS 3:3 faithful. Contrasting with the faithlessness mentioned in the previous verse is the steadfast faithfulness of our unchanging God (Mal. 3:6; 1 Cor. 1:9; 10:13; 2 Cor. 1:18; James 1:17). BACK TO 2 THESSALONIANS 3:3

STUDY NOTE FOR 2 THESSALONIANS 3:5 love of God ... steadfastness of Christ. This verse reiterates the essential idea of v. 3. Our hearts, by the grace of God, should continually return to and reflect on the truths of God’s grace in the gospel. BACK TO 2 THESSALONIANS 3:5

STUDY NOTE FOR 2 THESSALONIANS 3:6–15 See Introduction: Characteristics and Themes. Paul takes firm measures against an ongoing problem of idleness and its consequences (v. 10; cf. 1 Thess. 4:11). Paul obviously regards the offense as serious, but he treats the offenders as fellow believers.

3:6 keep away. Paul may have had in mind Jesus’ instructions on church discipline recorded in Matt. 18:15–17. He gives similar charges in vv. 14, 15; Rom. 16:17; 1 Cor. 5:9–13; 2 Tim. 3:1–5; Titus 3:10, 11. BACK TO 2 THESSALONIANS 3:6

STUDY NOTE FOR 2 THESSALONIANS 3:9 have that right. Paul consistently teaches that those who labor in the gospel deserve their wages (1 Cor. 9:6–18; Gal. 6:6). Paul sometimes accepted support for his ministry, at least from already established churches (2 Cor. 11:7–11; Phil. 4:10–20). But when he was preaching in a new city in which he wanted to exemplify the freeness of the gift offered in the gospel, or when he feared his motives would be called into question, or when (as in Thessalonica) a strong example was needed for those who refused to work, Paul forsook his rights and would not accept compensation from the church. BACK TO 2 THESSALONIANS 3:9

STUDY NOTE FOR 2 THESSALONIANS 3:10 Apparently, the problem of idleness had surfaced before Paul and his companions left the city. Even then, they had felt it necessary to urge the “idle” to work (vv. 6, 11). BACK TO 2 THESSALONIANS 3:10

STUDY NOTE FOR 2 THESSALONIANS 3:11 not busy at work, but busybodies. Without any business of their own, these idlers attended to the business of others (see 1 Tim. 5:11–15). BACK TO 2 THESSALONIANS 3:11

STUDY NOTE FOR 2 THESSALONIANS 3:12 work quietly and to earn their own living. By such responsible and peaceable living, believers adorn the gospel in the eyes of outsiders (1 Thess. 4:11, 12; 1 Tim. 2:2).Paul’s “command” is “in the Lord Jesus Christ,” underscoring that the command is ultimately from Christ, not merely from Paul. This further reinforces the command of v. 6, where Paul says, “we command you ... in the name of our Lord Jesus Christ.” BACK TO 2 THESSALONIANS 3:12

STUDY NOTE FOR 2 THESSALONIANS 3:14 have nothing to do with him. See note on vv. 6–15. See theological note “Excommunication” on p. 1703.

be ashamed. This is not retribution, but an attempt to elicit repentance and, ultimately, restoration to fellowship in the church. BACK TO 2 THESSALONIANS 3:14

STUDY NOTE FOR 2 THESSALONIANS 3:15 warn him as a brother. Since such an offender is still to be regarded as a brother, this seems to be a “step” of church discipline that stops short of final excommunication, which officially removes an impenitent person from the community of the church and calls on congregants to view and treat said individual “as a Gentile and a tax collector,” (Matt. 18:17; 1 Cor. 5:4, 5, 13). BACK TO 2 THESSALONIANS 3:15

STUDY NOTE FOR 2 THESSALONIANS 3:17 Though Paul had the help of secretaries in writing his letters, he customarily penned the final greeting or benediction in his own hand. He calls attention to this practice as a mark of the letter’s authenticity here and in 1 Cor. 16:21; Col. 4:18. From Gal. 6:11 and Philem. 19, it appears that Paul wrote more than just the concluding phrases of his letter to the Galatians and his letter to Philemon, respectively. BACK TO 2 THESSALONIANS 3:17

FOOTNOTES FOR 2 THESSALONIANS 1

1 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church 2 Or destruction that comes from

FOOTNOTES FOR 2 THESSALONIANS 2

3 Or brothers and sisters; also verses 13, 15

1 Some manuscripts sin 2 Greek the son of perdition (a Hebrew idiom)

1 Some manuscripts chose you from the beginning

FOOTNOTES FOR 2 THESSALONIANS 3

2 Or brothers and sisters; also verses 6, 13 3 Or glorified 4 Or evil

1 Greek to eat their own bread

The FIRST EPISTLE of PAUL the APOSTLE to

Timothy

TITLE AND AUTHOR

According to the salutations of the letters, the author of the three Pastoral Epistles (1 and 2 Timothy, Titus) was the apostle Paul. The tradition of the early church is in agreement. Nevertheless, some NT scholars have questioned the Pauline authorship of these letters, citing alleged differences in vocabulary, style, and theology, as well as what are believed to be inconsistencies between Paul’s travels in the Pastoral Epistles and his travels recorded in the book of Acts. Such arguments are unconvincing, as noted below, and there is no persuasive reason to deny that Paul wrote these letters.

DATE AND OCCASION

The apparent inconsistencies between Paul’s travels as reflected in the Pastoral Letters and his three missionary journeys as recorded in Acts have led to the suggestion that the Pastorals were written during what might be called Paul’s “fourth” missionary journey, either a single uninterrupted journey or, more likely, a cluster of travels to various destinations in the Mediterranean basin. Acts ends not with Paul’s death but with his house arrest in Rome (Acts 28:16, 30, 31). While the late-first-century document 1 Clement suggests that Paul was martyred in Rome, it does not link his martyrdom with the imprisonment recorded in Acts 28. The fourth-century church historian Eusebius preserves a tradition that Paul was released from that imprisonment, continued his missionary labors, and was martyred by Nero on his second visit to Rome. This tradition is supported not only by the Pastoral Letters but by Philippians and Philemon as well, which, if they were written during the Roman imprisonment recorded in Acts 28, provide evidence that Paul expected to be released (Phil. 1:25, 26; Philem. 22). By contrast, 2 Timothy, also written during an imprisonment (1:8, 16, 17; 2:9), expresses the apostle’s sense that the time of his “departure” had arrived, since he had “finished the race” (4:6–8). A fourth missionary journey (1 Timothy, Titus) and a second imprisonment (2 Timothy) that took place after the imprisonment recorded in Acts 28, is the most probable setting for the Pastorals.

If there were two imprisonments, Paul was released from his first around A.D. 62. According to later tradition, he was martyred by Nero, who died in A.D. 68. Paul composed 1 Timothy while he was still in the midst of his fourth missionary journey, probably during the earlier part of this period, between A.D. 62 and 64.

Timothy was a native of Lystra, a Roman colony in the province of Galatia. The son of a mixed marriage, his father was a Gentile and his mother was a Jew (Acts 16:1). Little is known about his father, who seems not to have become a Christian, but his mother and grandmother were sincere believers (2 Tim. 1:5). From his childhood, they had instructed Timothy in the Jewish Scriptures (2 Tim. 3:14, 15), and they were undoubtedly influential in Timothy’s own conversion to Christianity.

When Paul returned to Lystra on his second missionary journey, some of the Christians called his attention to this young believer and Paul decided to take him along on his journey (Acts 16:2, 3). Two specific actions seem to have taken place at this time. First, since Paul would be evangelizing Jews, he circumcised Timothy according to Jewish custom, apparently to clarify and “regularize” Timothy’s religious identity in Jewish eyes (Acts 16:3). Paul had no problem circumcising Timothy even though he did not circumcise Titus because Timothy was of Jewish heritage, while Titus was a full-blooded Gentile (Gal. 2:1–10). Second, Paul and the elders of the church laid their hands upon Timothy to set him apart and equip him for ministry (1:18; 4:14; 2 Tim. 1:6; 2:2).

Timothy traveled with Paul throughout most of his second and third missionary journeys (Acts 17:14, 15; 18:5; 19:22; 20:4) and for part of the fourth missionary journey that is reflected in the Pastoral Epistles. He seems to have become Paul’s protégé, and Paul speaks figuratively of himself as Timothy’s “father” (Phil. 2:22) and of Timothy as his “son” (1:2, 18; 1 Cor. 4:17; 2 Tim. 1:2; 2:1). As Paul’s coworker, Timothy served as Paul’s representative in the churches of Thessalonica (1 Thess. 3:2, 6), Corinth (1 Cor. 4:17; 16:10), Philippi (Phil. 2:19, 23), and Ephesus (1 Tim. 1:3).

Paul himself seems to characterize Timothy as having a “spirit ... of fear” (2 Tim. 1:7). Paul felt it necessary to ask the church at Corinth to receive Timothy in a manner that would set him at ease (1 Cor. 16:10, 11). In the Pastorals, Paul exhorts Timothy not to let anyone despise him on account of his youth (1 Tim. 4:12), not to neglect the spiritual gift that he had received (1 Tim. 4:14), and not to be ashamed to speak out boldly for the gospel (2 Tim. 1:8).

Apart from the statement in Heb. 13:23 that Timothy had been “released” (presumably from prison), little is known about what happened to Timothy after the writing of 2 Timothy.

Paul wrote 1 Timothy while he was in Macedonia (1:3). He thought it necessary to leave Timothy behind in Ephesus (in Asia) because of the presence of false teachers in that city (1:3). Paul had established the Ephesian church early on his third missionary journey, spending about three years there (Acts 19; 20:31). At the close of that journey, he warned the Ephesian elders that false teachers, some coming from the leadership itself, would plague the church (Acts 20:29, 30), and this letter indicates that his prediction apparently came true (1:6, 19; 4:1, 2; 6:3–5, 10, 21). There is evidence that some of the false teachers either came from or moved into positions of leadership in the church (1:7, 20; 2:12; 3:6; 5:19, 20; 6:3–5, 10), and the false teachers seem especially to have made inroads among some of the women in the church (2:9–15; 3:11; 5:11–15).

GENRE

First Timothy is a letter, and it generally follows standard first-century epistolary conventions (see “Introduction to the Epistles”). It contains a standard letter opening (1:1, 2), body (1:3–6:19), and conclusion (6:20, 21). It is a personal letter, written from Paul to a single individual, although there are indications that the apostle intended for the teaching and content of these letters to be shared with the entire church under Timothy’s charge. For instance, while all three of the Pastoral Epistles are addressed to individuals, it must be observed that each of the three 1etters, including 1 Timothy, also concludes with a plural benediction indicating that these letters have a public relevance as well (the Gk. word translated “you” in 1 Tim. 6:21 is plural). Some scholars have noted that 1 Timothy shares fewer features of ancient personal letters than 2 Timothy or Titus do; nevertheless, it does share those features that are necessary to distinguish personal letters from non-personal letters.

The Pastoral Epistles also have some similarities with certain types of ancient Greek government documents that consisted of directives from rulers to delegated individuals who were expected to carry out whatever directives or mandates the rulers included in the document. This is another example of Paul’s adapting ancient epistolary conventions to fit his particular needs.

LITERARY FEATURES

Although this is a personal letter to Timothy, it is also a letter written to the church (note the Gk. plural “you” at 6:21). He writes Timothy “so that . . . you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of truth” (3:14, 15). This letter therefore has much to say about the doctrine, government, and worship of the church.

Regarding doctrine, Paul begins by warning Timothy against the instruction and influence of false teachers (1:3–11) and reminds him of the glorious gospel of grace (1:12–20). The end of the letter gives specific instructions to groups within the church: masters and slaves (6:1, 2) and the wealthy (6:17–19). It also returns to the subject of false teaching and how Timothy must handle that false teaching in the church in Ephesus (6:3–16).

With respect to the church’s government, Paul spells out the qualifications for and duties of the offices of elder (or “overseer”; 3:1–7) and deacon (3:8–13). He also handles issues relating to the discipline and ordination of elders (5:19–25), as well as to diaconal care of widows within the church (5:1–16). Much of the letter is devoted to spelling out the responsibilities of the elder who is entrusted with the ministry of the Word (4:6–16; cf. 5:17), responsibilities that include responding to false teaching within the church.

As to the church’s worship, Paul addresses these issues in ch. 2. After addressing the matter of prayer in the church (2:1–7), Paul gives distinct instructions to men (2:8) and to women (2:9–15). Paul wants the worship of the church to be orderly and therefore glorifying to God.

One significant literary feature of this epistle (as well as of 2 Timothy and Titus) is the recurrence of the phrase “the saying is trustworthy” (1:15; 3:1; 4:9; cf. 2 Tim. 2:11; Titus 3:8). The purpose of this phrase is to call attention to the importance of the truth that Paul references. These phrases often serve as crisp summaries of the gospel and its implications for the life of the Christian. In this way, Paul helps Timothy grasp the central or core truths of the message that he is called to proclaim (cf. 4:13, 16).

Another significant literary feature is 3:16. Some scholars think Paul is quoting a creed that was circulating in the early church. Or, it could be that Paul is giving the church a creed. Paul introduces the successive and rhythmic phrases with the expression “we confess.” The phrases then offer a summary of the earthly life of Christ from the incarnation to the ascension.

Finally with respect to literary style, a brief word must be said about the vocabulary and syntax of the Pastoral Epistles. Those who deny that Paul wrote 1 Timothy, 2 Timothy, and Titus frequently point out that there are significant differences between the vocabulary of these three letters and the vocabulary of the rest of the Pauline corpus. The most basic form of the vocabulary-based argument against Pauline authorship of the Pastorals says that since these three letters contain many words not found in the other letters attributed to Paul, the Pastoral Epistles must be from a different author. This argument is flawed for several reasons. First, it assumes that a well-educated individual such as Paul had a limited vocabulary and was bound to use only a select set of words every time he wrote. This is not tenable. It would be quite easy to point to several modern books that are known to be written by the same author and find differences in vocabulary between them, but we would not then deny the common authorship of those books. The vocabulary Paul does use in the Pastoral Epistles was common in his era, so there is no reason to think he would not have known it. Furthermore, the vocabulary-based argument against Pauline authorship of the Pastoral Epistles is quite circular. Critical scholars who hold this position first assume—without really proving—that only a handful of letters are authentically Pauline and then attempt to disprove the Pauline authorship of the Pastorals based on that. Effectively, what happens is that critical scholars presuppose that Paul did not write the Pastorals and then conclude, based almost exclusively on that presupposition, that Paul did not write the Pastoral Epistles.

The vocabulary-based argument against Pauline authorship of the Pastoral Epistles is overstated and circular. Any differences between the Pastorals and the rest of Paul’s epistles are more easily explained by the fact that the addressees and circumstances of the Pastoral Epistles are different than the addressees and circumstances of Paul’s other epistles. The same applies in the case of syntactical differences between the Pastoral Epistles and Paul’s other letters. Moreover, Paul also likely used an amanuensis (secretary) to help him write the Pastorals who was not the same amanuensis that helped him write his other epistles. This would also explain some of the differences between the Pastoral Epistles and the rest of the Pauline letters.

CHARACTERISTICS AND PRIMARY THEMES

The letter is noteworthy for its interest in church organization. It provides the longest description in the NT on the qualifications for “overseer” or elder (3:2–7; cf. Titus 1:5–9), along with evidence for two kinds of elders, ruling and teaching (5:17); comments about supporting and rebuking elders (5:17–20); and the only explicit description in the NT of the qualifications for deacons (3:8–10, 12, 13). Paul’s specific directives to Timothy also contain much practical advice on how a church leader is to function.

This letter is also noteworthy for its emphasis on sound doctrine (1:10; 3:9; 4:6; 6:3) and for its two theological meditations on the salvation God extends in Jesus Christ (1:13–16; 2:3–6). These include affirmations of salvation by grace (1:13–16), Christ as the one mediator between God and humanity (2:5), and the substitutionary atonement of Christ (2:6). First Timothy also includes the poetic meditation mentioned above on the work of Christ, which contains affirmations of His incarnation, resurrection, and ascension (3:16); an expectation of the second coming of Christ (6:14); a marvelous doxology (6:15, 16); and evidence of the expansion of the “Scripture” beyond the OT to include = the NT books (5:18, where the words of Christ as recorded in Luke 10:7 are cited as “Scripture”).

Also distinctive about 1 Timothy are its comments about the role of women in the church (2:9–15) and the proper care for widows in the church (5:3–16).

THEOLOGY OF 1 TIMOTHY

This letter is full of practical counsel for the work of the ministry. It provides, with Titus and 2 Timothy, a biblical model for elders and deacons. It is not, however, simply for the benefit of church officers. Paul wanted the whole church to read this letter also. This letter shows how to better support biblical ministry in the church, and to pray for those who are called to serve as officers. It provides criteria to help determine what kind of men may be candidates for church office. Above all, it helps believers to see the character of God as a God of order and peace, and of Jesus the Savior as the king and head of His church.

In regard to the theology of 1 Timothy and the rest of the Pastoral Epistles, it should be noted that many critical scholars argue that these letters possess a distinct, non-Pauline theology that indicates that Paul did not write these letters. For example, it is often argued that the church presented in the Pastoral Epistles is far more organized than Paul would have ever intended, and that the strict prescriptions for church officers would be foreign to the apostle as one who supposedly favored more spontaneous and less structured forms of church governance. This contrast is largely based on a certain reading of what Paul means when he says Christians are to be “led by the Spirit” (Rom. 8:14; Gal. 5:18) and his description of what these scholars believe to be relatively unstructured early Christian worship (1 Cor. 14).

As is true of arguments against Pauline authorship of the Pastorals based on vocabulary and syntax, the case for the Pastoral Epistles as affirming a theology different from the rest of the Pauline Epistles is weak and will not withstand careful scrutiny. Acts 14:23 reveals that it was Paul’s practice to appoint elders in the churches he planted, so there is nothing inconsistent about him giving instructions for choosing elders in the Pastorals (1 Tim. 3:1–7; Titus 1:5–9). Furthermore, the belief that being led by the Spirit is somehow contrary to a structured church goes against what we know about the earliest Christians. Acts 15:1–35 shows us that the early Christians understood the Spirit’s leading of the church to include decisions made by elders in submission to the apostolic gospel. In 1 Corinthians 14:40, the apostle also puts great stress on orderliness in the church. Paul’s teaching in the Pastorals is entirely consonant with what we know of apostolic doctrine and practice.

Finally, just as the vocabulary- and syntax-based arguments against Pauline authorship of the Pastorals are circular, so is the theology-based argument against Pauline authorship of these letters. Critical scholars who employ these arguments assume that Paul did not write the Pastorals and then use the theological themes of the Pastorals that may not be as strongly emphasized in the other Pauline letters as proof that he did not write the Pastoral Epistles. They end up concluding that Paul did not write the Pastoral Epistles based mostly on their presupposition that he did not write the Pastoral Epistles.

1 TIMOTHY IN THE LARGER STORY OF THE BIBLE

God has always been concerned with the order and welfare of his people. This is one reason why He appointed circumcision to Abraham and his offspring—to distinguish them from the world around them. This is why He legislated so many details relating to the government and worship of His people under the old covenant and prescribed the spiritual maturity to be sought in Israel’s leaders (Deut. 1:13; cf. Num. 27:15–20). The new covenant is no departure from this principle. We are God’s church (3:15) and He therefore has much to say about how our life together should look. Epistles like 1 Timothy reflect, then, God’s care for His people.

CHRIST IN 1 TIMOTHY

Christ is powerfully present in this epistle in at least two ways. First, Paul reminds Timothy that it is the grace of Christ that redeemed Paul and set him apart for service in the church (1:12–17). Jesus is the Savior not just of Paul, Timothy, or the church at Ephesus, but of all kinds of people throughout the world (4:10). Paul’s words in 3:16 provide a profound meditation on the saving work of Jesus Christ, now made known to the nations (see notes). Second, the government of the church is given by Christ as her head and king (cf. Eph. 4:7–16). To the degree that the letter speaks of the church’s government, it testifies to the reign of Christ as head over His body.

HISTORY OF INTERPRETATION

Paul’s words in 2:8–15 and 3:11 have bearing on the question whether women may serve as officers in the church, and these texts have been debated quite a bit in recent decades (see notes on these passages). Furthermore, Paul’s teaching on slavery (6:1, 2) has sparked discussion and controversy, particularly in the last two centuries. For further discussion, see Introduction to Philemon: History of Interpretation.

SPECIAL ISSUES

The details of Paul’s fourth missionary journey are sketchy, since the journey must be reconstructed largely from hints in the Pastoral Letters. It is possible that Paul fulfilled his earlier wish to go to Spain (Rom. 15:24, 28). Either on his return from Spain or, if the contemplated journey to Spain never took place, upon his departure from Rome, he seems to have returned to the east, sailing to Crete (Titus 1:5) and visiting Ephesus (1 Tim. 1:3) and Macedonia (1 Tim. 1:3; cf. Phil. 1:25, 26). From that point on, things become less clear. Paul seems to have planned (possibly at two different times) to leave Macedonia for both Ephesus (1 Tim. 3:14, 15; 4:13) and Nicopolis (Titus 3:12). The last we hear is that he is back in Rome awaiting execution (2 Tim. 1:8, 12; 2:9; 4:6, 7, 16), having visited Troas (2 Tim. 4:13), Miletus, and perhaps Corinth (2 Tim. 4:20). On the false teaching that was being promulgated at Ephesus at the time Paul wrote the Pastoral Epistles, see Introduction to 2 Timothy: Special Issues.

OUTLINE OF 1 TIMOTHY

I. SALUTATION (1:1, 2)

II. DEALING WITH FALSE TEACHERS OF THE LAW (1:3–11)

A. False Teachers and Their Doctrines (1:3–7)

B. The Purpose of the Law (1:8–11)

III. PAUL’S TESTIMONY AND CHARGE (1:12–20)

A. Paul’s Call to Ministry (1:12–17)

B. Exhortation to Faithfulness (1:18–20)

IV. INSTRUCTIONS FOR THE LIFE OF THE CHURCH (2:1–3:13)

A. Instructions for Prayer and Worship (2:1–15)

1. On prayer for all (2:1–7)

2. Instructions for men (2:8)

3. Instructions for women (2:9–15)

B. Instructions on Church Leadership (3:1–13)

1. Overseers (3:1–7)

2. Deacons (3:8–13)

V. THE PROBLEM OF FALSE DOCTRINES (3:14–4:5)

A. Paul’s Purpose in Writing the Letter (3:14–16)

B. Errors of the False Teachers (4:1–5)

VI. GUIDELINES FOR A YOUNG PASTOR (4:6–6:19)

A. Admonitions to Timothy regarding His Ministry (4:6–5:2)

B. Instructions regarding Specific Groups (5:3–6:2)

1. Widows (5:3–16)

2. Elders (5:17–25)

3. Slaves (6:1, 2)

C. Dealing with False Teachers (6:3–10)

D. Admonitions to Timothy regarding His Ministry (6:11–16)

E. Exhortations to the Rich (6:17–19)

VII. CONCLUSION (6:20, 21)

GREETING

1  Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope,

[2] To Timothy, my true child in the faith:

Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

WARNING AGAINST FALSE TEACHERS

[3] As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, [4] nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship [1] from God that is by faith. [5] The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. 6 Certain persons, by swerving from these, have wandered away into vain discussion, [7] desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.

[8] Now we know that the law is good, if one uses it lawfully, [9] understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, [10] the sexually immoral, men who practice homosexuality, enslavers, [2] liars, perjurers, and whatever else is contrary to sound [3] doctrine, [11] in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

CHRIST JESUS CAME TO SAVE SINNERS

[12] I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, [13] though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, 14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. [15] The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. [16] But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. [17] To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. [1] Amen.

[18] This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, 19 holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, [20] among whom are Hymenaeus and  Alexander, whom I have handed over to Satan that they may learn not to blaspheme.

PRAY FOR ALL PEOPLE

2  First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, [2] for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3 This is good, and it is pleasing in the sight of God our Savior, [4] who desires all people to be saved and to come to the knowledge of the truth. [5] For there is one God, and there is one mediator between God and men, the man [1] Christ Jesus, [6] who gave himself as a ransom for all, which is the testimony given at the proper time. [7] For this I was appointed a preacher and an apostle ( I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

[8] I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; [9] likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, 10 but with what is proper for women who profess godliness—with good works. [11] Let a woman learn quietly with all submissiveness. [12] I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. [13] For Adam was formed first, then Eve; [14] and Adam was not deceived, but the woman was deceived and became a transgressor. [15] Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.

JESUS CHRIST AS MEDIATOR

A mediator is a go-between. He is one who stands between two or more persons or groups who are in a dispute and tries to reconcile them. In biblical terms, human beings are described as being at enmity against God. We rebel, revolt, and refuse to obey the law of God. As a result, God’s wrath is upon us. For this catastrophic situation to be changed or redeemed it is necessary that we become reconciled to God.

To effect our reconciliation, God the Father appointed and sent His Son to be our Mediator. Christ brings to us nothing less than the divine majesty of God Himself—He is God incarnate. Yet He took upon Himself a human nature and willingly submitted Himself to the demands of God’s law.

Christ did not initiate reconciliation in an attempt to persuade the Father to put aside His wrath. Rather, in the eternal counsel of the Godhead there was complete agreement between the Father and the Son that the Son should come as our Mediator. No angel could adequately represent God to us; only God Himself could do that.

In the incarnation, the Son took upon Himself human nature in order to accomplish the redemption of Adam’s fallen seed. By His perfect obedience, Christ satisfied the demands of God’s law and merited eternal life for us. By His submission to the atoning death on the cross, He satisfied the demands of God’s wrath against us. Both positively and negatively Christ satisfied the divine requirements for reconciliation. He brought about a new covenant with God for us by His blood and continues daily to intercede for us as our High Priest.

An effective mediator is one who is able to make peace between parties who are in conflict or estranged from each other. This is the role Jesus performed as our perfect Mediator. Paul declared that we have peace with God through Christ’s work of reconciliation: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

The mediating work of Christ is superior to all other mediators. Moses was the mediator of the old covenant. He served as God’s go-between, giving the Israelites the law. But Jesus is superior to Moses. The author of Hebrews declares,

For Jesus has been counted worthy of more glory than Moses—as much more glory as the builder of a house has more honor than the house itself...Now Moses was faithful in all God’s house as a servant... but Christ is faithful over God’s house as a son. And we are his house if indeed we hold fast our confidence and our boasting in our hope (Hebrews 3:3–6).

QUALIFICATIONS FOR OVERSEERS

3  The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. [2] Therefore an overseer [1] must be above reproach, the husband of one wife, [2] sober-minded, self-controlled, respectable, hospitable, able to teach, 3 not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. [4] He must manage his own household well, with all dignity keeping his children submissive, [5] for if someone does not know how to manage his own household, how will he care for God’s church? [6] He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.

QUALIFICATIONS FOR DEACONS

[8] Deacons likewise must be dignified, not double-tongued, [1] not addicted to much wine, not greedy for dishonest gain. [9] They must hold the mystery of the faith with a clear conscience. [10] And let them also be tested first; then let them serve as deacons if they prove themselves blameless. [11] Their wives likewise must [2] be dignified, not slanderers, but sober-minded, faithful in all things. [12] Let deacons each be the husband of one wife, managing their children and their own households well. [13] For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.

THE MYSTERY OF GODLINESS

[14] I hope to come to you soon, but I am writing these things to you so that, [15] if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth. [16] Great indeed, we confess, is the mystery of godliness:

He [3] was manifested in the flesh,

vindicated [4] by the Spirit, [5]

seen by angels,

proclaimed among the nations,

believed on in the world,

taken up in glory.

SOME WILL DEPART FROM THE FAITH

4  Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, 2 through the insincerity of liars whose consciences are seared, [3] who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. [4] For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, 5 for it is made holy by the word of God and prayer.

A GOOD SERVANT OF CHRIST JESUS

[6] If you put these things before the brothers, [1] you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. [7] Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; 8 for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. [9] The saying is trustworthy and deserving of full acceptance. [10] For to this end we toil and strive, [2] because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.

11 Command and teach these things. [12] Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. [13] Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. [14] Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. [15] Practice these things, immerse yourself in them, [3] so that all may see your progress. [16] Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.

INSTRUCTIONS FOR THE CHURCH

5  Do not rebuke an older man but encourage him as you would a father, younger men as brothers, [2] older women as mothers, younger women as sisters, in all purity.

[3] Honor widows who are truly widows. [4] But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God. [5] She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, [6] but she who is self-indulgent is dead even while she lives. [7] Command these things as well, so that they may be without reproach. 8 But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.

[9] Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, [1] [10] and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work. [11] But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry [12] and so incur condemnation for having abandoned their former faith. [13] Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. [14] So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. [15] For some have already strayed after Satan. 16 If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows.

[17] Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. [18] For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” [19] Do not admit a charge against an elder except on the evidence of two or three witnesses. [20] As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. [21] In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. [22] Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure. [23] (No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.) [24] The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. [25] So also good works are conspicuous, and even those that are not cannot remain hidden.

6  Let all who are under a yoke as bondservants [1] regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. [2] Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved.

FALSE TEACHERS AND TRUE CONTENTMENT

Teach and urge these things. [3] If anyone teaches a different doctrine and does not agree with the sound [2] words of our Lord Jesus Christ and the teaching that accords with godliness, [4] he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, [5] and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. [6] But godliness with contentment is great gain, [7] for we brought nothing into the world, and [3] we cannot take anything out of the world. 8 But if we have food and clothing, with these we will be content. [9] But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. [10] For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

FIGHT THE GOOD FIGHT OF FAITH

[11] But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. [12] Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses. [13] I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before [4] Pontius Pilate made the good confession, [14] to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ, [15] which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, [16] who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.

[17] As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. [18] They are to do good, to be rich in good works, to be generous and ready to share, [19] thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.

[20] O Timothy, guard the deposit entrusted to you.  Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” [21] for by professing it some have swerved from the faith.

Grace be with you. [1]

STUDY NOTES FOR 1 TIMOTHY 1

STUDY NOTE FOR 1 TIMOTHY 1:1 apostle of Christ Jesus. One sent out as an official representative of Christ, exercising authority that He has delegated and receiving new revelation from the risen Lord (Eph. 3:5). See note on 2 Cor. 1:1. This phrase is commonly used by Paul as a self-designation in the openings of his letters.

God our Savior. As author of the covenant of grace, God is Savior (2:3; 4:10; Titus 1:3; 2:10; 3:4).

Christ Jesus our hope. Jesus is the basis for Christian hope because He is the mediator of the covenant of grace (2:5; 4:10; 5:5; 6:17). See theological note “Hope” on p. 2206. BACK TO 1 TIMOTHY 1:1

STUDY NOTE FOR 1 TIMOTHY 1:2 true child. Cf. Titus 1:4. Paul views Timothy as his spiritual son, who can be trusted to reflect the apostle’s character and perspective, as a son reflects his father’s, in his dealings with churches (v. 18; 1 Cor. 4:17; Phil. 2:22; 2 Tim. 1:2; 2:1; Introduction: Date and Occasion).

Grace, mercy, and peace. Paul commonly substitutes “grace” for the more standard salutation “greetings” (literally, “rejoice”; e.g., James 1:1). He typically adds the Jewish greeting “peace,” referring to the peace with God that Christ has secured for His people. Here and in 2 Tim. 1:2, he also adds “mercy.” BACK TO 1 TIMOTHY 1:2

STUDY NOTE FOR 1 TIMOTHY 1:3–7 Paul moves into the body of the letter, bypassing the expression of thanksgiving or praise to God that is customary in his epistles to churches (except Galatians) and proceeding immediately to Timothy’s pastoral assignment in Ephesus (cf. Titus 1:5). His intention is to instruct Timothy in how to act as Paul’s representative in establishing good order in the church at Ephesus (3:14, 15) and in responding to specific spiritual threats to the believers there (see Introduction: Date and Occasion). Assuming that the entire church will hear the epistle (6:21; see Introduction: Literary Features), Paul intends his directives to substantiate Timothy’s authority to implement Paul’s instructions in the eyes of the congregation. He begins with the problem of false teaching at Ephesus (see Introduction to 2 Timothy: Special Issues).

1:3 teach any different doctrine. The conflict in Ephesus centers on proper teaching (v. 10; 4:1, 2; 6:3; 2 Tim. 2:2, 18). BACK TO 1 TIMOTHY 1:3

STUDY NOTE FOR 1 TIMOTHY 1:4 myths. See 4:7; 2 Tim. 4:4. In Titus 1:14, Paul speaks of “Jewish myths,” perhaps referring to the kinds of legends about OT figures that are found in many of the apocryphal Jewish writings.

endless genealogies. Perhaps a reference to an early form of the detailed speculations (often combined with Jewish myths) that developed in Gnosticism concerning the origins of the world and the innumerable spiritual beings supposedly involved in creation (cf. Titus 3:9).

stewardship from God. Ministers of the gospel, like the slave who is steward of his master’s estate, are accountable to the Lord for their conduct in leadership and preservation of the message of Christ (v. 11; 6:20; 2 Tim. 1:13, 14; 2:1, 2). Above all, the steward must be faithful (1 Cor. 4:1, 2). BACK TO 1 TIMOTHY 1:4

STUDY NOTE FOR 1 TIMOTHY 1:5 love. Paul’s command highlights the close and necessary connection between true Christian belief and practice (cf. Gal. 5:6). BACK TO 1 TIMOTHY 1:5

STUDY NOTE FOR 1 TIMOTHY 1:7 the law. The law of Moses. BACK TO 1 TIMOTHY 1:7

STUDY NOTE FOR 1 TIMOTHY 1:8–11 Paul’s comments about the false teachers lead him into a digression on the purpose of the law.

1:8 the law is good. See Rom. 7:7–12; Gal. 3:19–25. BACK TO 1 TIMOTHY 1:8

STUDY NOTE FOR 1 TIMOTHY 1:9 the law is not laid down for the just. The law’s commandments prohibit and indict the sorts of sins that Paul goes on to list—violent defiance of parents, murder, sexual immorality, etc. (evils that also contradict the sound doctrine of the gospel; vv. 10, 11). If people’s hearts were intrinsically upright, the law’s stipulations would not be necessary. As it is, however, the law exposes the heart’s sinful proclivity (Rom. 3:20; 7:7, 8). The law also acts an external restraint on sin, holding people back from doing the worst that they can externally even while those whom the law restrains seize on the commandments and break the commandments with abandon internally in their hearts, souls, and minds. BACK TO 1 TIMOTHY 1:9

STUDY NOTE FOR 1 TIMOTHY 1:10 sound doctrine. Or “sound teaching,” a theme running throughout the Pastoral Epistles (3:9; 4:6; 6:3; 2 Tim. 1:13, 14; 2:2; 4:3; Titus 1:9, 13; 2:1, 2). The word “sound” implies that true doctrine preserves and promotes spiritual health, unlike false doctrine, which destroys spiritual vitality and spreads infection “like gangrene” (2 Tim. 2:17). BACK TO 1 TIMOTHY 1:10

STUDY NOTE FOR 1 TIMOTHY 1:11 in accordance with the gospel. The good news of what God has done in Christ is the standard by which doctrine, as well as one’s understanding and use of the law, is judged to be sound. BACK TO 1 TIMOTHY 1:11

STUDY NOTE FOR 1 TIMOTHY 1:12–17 From his comments about the law and the misuse of the law by false teachers, Paul turns to his call by Christ and provides an exposition of the gospel as the grace that God pours out upon sinners in Jesus Christ. BACK TO 1 TIMOTHY 1:12

STUDY NOTE FOR 1 TIMOTHY 1:13 a blasphemer, persecutor, and insolent opponent. Before his conversion, Paul persecuted the church (Acts 8:3; 9:1–5; 22:4, 5; 26:9, 11; Gal. 1:13). At that time, he saw it as his obligation in his zeal for God’s glory (Phil. 3:6); but now, having received grace through Jesus the Christ, he views his history as a persecutor as constituting him “the least of the apostles” (1 Cor. 15:8–10); “the least of all the saints” (Eph. 3:8), and the “foremost” of sinners (vv. 15, 16).

because I had acted ignorantly in unbelief. God did not grant Paul what he deserved, but what he needed (cf. Acts 3:17–20). Paul did nothing to merit or qualify for God’s mercy in Christ. The apostle is not saying that ignorance can excuse sin, for even those who sin when they do not know the will of the Master receive punishment if they do not repent (Luke 12:35–48). BACK TO 1 TIMOTHY 1:13

STUDY NOTE FOR 1 TIMOTHY 1:15 The saying is trustworthy and deserving of full acceptance. This expression calls attention to an important point. In the NT it is found only in the Pastoral Epistles (3:1; 4:9; 2 Tim. 2:11; Titus 3:8).

to save sinners. This concise and comprehensive statement of Christ’s mission in His incarnation, focused on the redemptive purposes of His death and resurrection, merits comparison with similar NT statements, including John 3:16; Gal. 4:4, 5; and Heb. 10:5–10.

I am the foremost. Lit. “I am the first.” This is not a characterization only of his record as a blasphemous and violent persecutor prior to his conversion. Rather, as Paul has grown in Christ, even as the Holy Spirit has been conforming him to his Savior’s purity and love, he has also become increasingly aware of his own sinfulness. BACK TO 1 TIMOTHY 1:15

STUDY NOTE FOR 1 TIMOTHY 1:16 eternal life. God grants to all who believe in Christ not just “eternal” life, but life in all its fullness (cf. 4:8; 6:12, 19; 2 Tim. 1:1, 10; Titus 1:2; 3:7). BACK TO 1 TIMOTHY 1:16

STUDY NOTE FOR 1 TIMOTHY 1:17 Jonathan Edwards recalls this text in the account of his conversion. As he read these words, “he had a sense of the glory of the divine being,” and “prayed to God that I might enjoy him.” BACK TO 1 TIMOTHY 1:17

STUDY NOTE FOR 1 TIMOTHY 1:18–20 Paul returns to the theme of vv. 3–7, focusing less on Timothy’s potential for success as Paul’s representative than on Timothy’s continued faithfulness to Christ, especially in contrast to two members (perhaps leaders) of the church at Ephesus who “made shipwreck of their faith” (v. 19).

1:18 prophecies previously made about you. This refers to an event, mentioned also in 4:14 and in 2 Tim. 1:6 (cf. 2 Tim. 2:2), in which a group of elders, along with Paul, laid hands on Timothy (when Timothy was set apart for ministry). At that time, Timothy received a spiritual gift, along with a word of prophecy appointing him for service (cf. Acts 13:1–3).

wage the good warfare. In this conflict, victory is perseverance in faith and integrity (v. 19; 2 Tim. 4:7). BACK TO 1 TIMOTHY 1:18

STUDY NOTE FOR 1 TIMOTHY 1:20 Hymenaeus and Alexander. Singling out these two individuals raises the question as to whether they were leaders in the church. Hymenaeus is mentioned again in 2 Tim. 2:17, 18 as one who has “swerved from the truth.” It is unclear whether the name “Alexander” here and in Acts 19:33, 34 and 2 Tim. 4:14, 15 all refer to the same person.

I have handed over to Satan. This is probably a reference to putting these two individuals outside the fellowship of the church and, hence, back into the world—the domain of Satan (John 12:31; 14:30; 16:11; 2 Cor. 4:4; Eph. 2:2). Paul uses a similar expression in 1 Cor. 5:5 (cf. Matt. 18:17).

may learn not to blaspheme. The purpose of this excommunication, like that in 1 Cor. 5:5, is not punitive but, by the Spirit’s convicting grace, restorative—that the two would recognize their errors and repent (2 Tim. 2:25, 26; Titus 3:10). BACK TO 1 TIMOTHY 1:20

STUDY NOTES FOR 1 TIMOTHY 2

STUDY NOTE FOR 1 TIMOTHY 2:1–15 Paul moves to a series of instructions on prayer and worship, perhaps in response to abuses caused by the false teachers (see Introduction to 2 Timothy: Special Issues). After the instructions for worship, he moves on to the qualifications of church officers (3:1–13), summing up the entire section as directives “how one ought to behave in the household of God, which is the church of the living God” (3:15).

2:1 all people. As can be seen from the next expression (“for kings and all who are in high positions”), this does not mean “every human being”; rather, it refers to “all types of people,” whatever their station in life. BACK TO 1 TIMOTHY 2:1

STUDY NOTE FOR 1 TIMOTHY 2:2 all who are in high positions. Civil government, though led by flawed human beings and vulnerable to corruption and exploitation, is ordained by God to maintain justice (Rom. 13:1–7; 1 Pet. 2:13–17).

a peaceful and quiet life. Christ’s name is honored when Christians live peaceably and responsibly among their neighbors (3:7; 1 Thess. 4:11, 12; 2 Thess. 3:12). BACK TO 1 TIMOTHY 2:2

STUDY NOTE FOR 1 TIMOTHY 2:4 who desires all people to be saved. This does not mean that God sovereignly wills every human being to be saved (i.e., that God saves or wishes to save everyone, since Rom. 9:18–24 says otherwise, and speaks of God’s “desire” in expressing His election and reprobation). It may refer to God’s general benevolence in taking no delight in the death of the wicked (Ezek. 33:11) or to God’s desire that all types of people (v. 1 note) be saved (i.e., God does not choose His elect from any single nationality, class, or other group). BACK TO 1 TIMOTHY 2:4

STUDY NOTE FOR 1 TIMOTHY 2:5 there is one God. This is the fundamental affirmation of both OT and NT religion (Deut. 6:4; cf. Rom. 3:30; 1 Cor. 8:6; Gal. 3:20; Eph. 4:6).

one mediator between God and men. There is only one who arbitrates between God and humanity and reconciles them. See theological note “Jesus Christ as Mediator.”

the man Christ Jesus. In speaking of Christ as mediator, Paul’s focus is on Christ’s humanity. This may be because the false teachers in Ephesus denied that Christ was truly human. The full humanity of Christ is essential to His serving as mediator of the covenant of grace (Heb. 2:17; 4:14–5:10; 9:13–15). BACK TO 1 TIMOTHY 2:5

STUDY NOTE FOR 1 TIMOTHY 2:6 who gave himself as a ransom. By His death on the cross, Christ paid the price necessary to free His people from their sins (Matt. 20:28; Mark 10:45; Titus 2:14; 1 Pet. 1:18, 19). This is a centerpiece of His work as the “one mediator” (v. 5).

all. In keeping with vv. 1 and 4, this is probably a reference to all types of people (i.e., from every tongue, tribe, and nation; cf. Rev. 7:9). Alternatively, it expresses Paul’s conviction that although Christ’s death was sufficient to ransom all humanity if that had been God’s intent in offering up His Son for sinners, God has never intended to save all people and the purpose of the atonement was to pay only for the sins of the elect. See theological note “Definite Atonement” on p. 1875. BACK TO 1 TIMOTHY 2:6

STUDY NOTE FOR 1 TIMOTHY 2:7 I am telling the truth ... not lying. An odd statement to make to a close friend, but Paul intended for the letter to be read to the whole church (6:21 note). Presumably, the false teachers had questioned Paul’s call and mission. BACK TO 1 TIMOTHY 2:7

STUDY NOTE FOR 1 TIMOTHY 2:8–15 Paul moves to specific admonitions for men and women in the context of worship (vv. 1–15 note).

2:8 every place. The principles governing corporate worship are not limited to a single congregation but are applicable to churches everywhere, although local issues sometimes influence how the principles should be applied. See 1 Cor. 14:33–36.

men. Paul assumes in 1 Cor. 11:5 that women, too, will pray when the church meets for worship. Here he may be addressing specific problems at Ephesus, such as conflict among men, and indiscreet clothing and preoccupation with appearance among women.

lifting holy hands. On this posture in prayer, see Ps. 63:4; 141:2.

without anger or quarreling. Paul is not concerned to mandate a particular posture, but to encourage a proper attitude (1:5). BACK TO 1 TIMOTHY 2:8

STUDY NOTE FOR 1 TIMOTHY 2:9 respectable apparel ... costly attire. Paul is not concerned with clothing and jewelry as such, but with the attitude of the one wearing them (1 Pet. 3:3, 4). Greco-Roman society was characterized by extravagance in dress. BACK TO 1 TIMOTHY 2:9

STUDY NOTE FOR 1 TIMOTHY 2:11 quietly. As 1 Cor. 11:5 indicates, Paul does not forbid all vocal participation by women in the worship service. Rather, Paul enjoins silence of a particular sort—a silence that respects the authoritative teaching and governing role assigned to the male leaders of the church (v. 12).

all submissiveness. Submission does not mean that one is inferior in being to another. Elsewhere, Paul applies the concept to wives (Eph. 5:22; Col. 3:18; Titus 2:5; cf. 1 Cor. 14:34), husbands and wives (Eph. 5:21), children (3:4), slaves (Titus 2:9), prophets (1 Cor. 14:32), Christians (Rom. 13:1, 5; 1 Cor. 16:16; Titus 3:1), the church (Eph. 5:24), and even Christ Himself (1 Cor. 15:28). BACK TO 1 TIMOTHY 2:11

STUDY NOTE FOR 1 TIMOTHY 2:12 I do not permit. Here Paul exercises his apostolic authority in restricting women from exercising a specific kind of authority and teaching, namely that which is associated with the ecclesiastical office of overseer, or elder (3:1–7). This verse indicates that women should not be ordained to the office of elder.

to exercise authority over. This Gk. word appears only here in the NT and is used by Paul to refer to some level of judicial or governing authority. Under the influence of the false teachers, certain women have apparently moved into positions of governing authority within the church, which Paul prohibited (1 Cor. 14:34).

quiet. See note on v. 11. BACK TO 1 TIMOTHY 2:12

STUDY NOTE FOR 1 TIMOTHY 2:13 Paul appeals to the creation order instituted by God Himself (Gen. 2:7, 21, 22; he uses a similar argument, though with some qualification, in 1 Cor. 11:8–12). As “firstborn,” Adam had the rights of primogeniture, which, according to passages about firstborn sons in the OT, entailed not only inheritance rights but authority over the household. The fact that the apostle appeals to the created order is strong evidence against seeing this teaching about the role of women in the church as limited only to the particular circumstances in Ephesus. From the beginning, as Paul teaches in Eph. 5:22–30. God designed husbands to lovingly lead their wives and for wives to submit themselves to their husbands’ authority, for by this believers illustrate the relationship of Christ, our husband, and the church, His bride (Eph. 5:22–30 and notes). In the church, this relationship is illustrated by the intelligent submission of both women and non-ordained men to those men who have been appointed to the office of elder. Elders are to exercise their authority in a loving manner and not abuse the believers under their care, just as husbands are to love their wives enough to die for them (1 Pet. 5:1–4 and notes). BACK TO 1 TIMOTHY 2:13

STUDY NOTE FOR 1 TIMOTHY 2:14 Again Paul alludes to Genesis, this time to the account of the fall (Gen. 3:1–6). The argument might seem unfair, since both Adam and Eve sinned. But Paul’s point is correct: Eve was the one who was “deceived” by the serpent. Paul’s argument here, with its emphasis on who was deceived, may reflect the relative success that the false teachers at Ephesus were having in leading women astray (5:11–15; 2 Tim. 3:6, 7). Elsewhere, Paul has no qualms about assigning responsibility for the fall to Adam (Rom. 5:12–19; 1 Cor. 15:21, 22). BACK TO 1 TIMOTHY 2:14

STUDY NOTE FOR 1 TIMOTHY 2:15 she. This probably refers to any woman, not simply to Eve.

will be saved. Unlikely to mean “brought safely” (physically preserved through the process of childbirth), as some hold. Paul uses his normal word meaning “redemption from sin,” thereby contrasting being deceived into sin (v. 14) with being saved from it. Alternately, the term “saved” may indicate the reception of some important, though unspecified, benefit from God.

through childbearing. The interpretation “through the birth of the Child” (Jesus), however attractive it might be theologically, is doubtful. Paul intends another allusion to Genesis, this time to God’s statement to Eve after the fall concerning her role in childbearing (Gen. 3:16).

if they continue in faith and love and holiness, with self-control. This qualification shows that Paul is not suggesting that childbearing is an act that merits salvation, which would contradict his doctrine of justification by faith. Rather, his point is that those women at Ephesus who have been deceived by the false teachers, and Christian women generally, need to focus on their proper God-assigned role, and especially on embracing their calling with Christlike attitudes befitting women of faith (vv. 8–10; 1:5, 19). Given his use of Genesis 2; 3 in his argument and the false teachers’ disparagement of marriage (4:3), Paul finds “childbearing” (1 Tim. 5:14) and “bringing up children” (1 Tim. 5:10) to be important symbols for that role (5:14). Ultimately, Paul wants women to understand that they do not have to reject their homes and families in order to have worth in God’s sight or to enjoy all the benefits of redemption; rather, they work out their salvation in fear and trembling (Phil. 2:13, 14) as they fulfill their calling in the home. BACK TO 1 TIMOTHY 2:15

STUDY NOTES FOR 1 TIMOTHY 3

STUDY NOTE FOR 1 TIMOTHY 3:1–13 Paul now turns to the subject of leadership in the church, continuing his instructions for behavior befitting the church as God’s household (v. 15). He first discusses overseers (vv. 1–7; v. 1 text note) and then discusses deacons (vv. 8–10, 12, 13, with a digression on women in v. 11). Paul focuses more on the personal qualities of those who are qualified to serve in these positions than on their duties. This emphasis indicates his concern to install the right people, perhaps because some of the false teachers in Ephesus had come from, or were selfishly seeking, positions of leadership.

3:1 The saying is trustworthy. See note on 1:15. The use of this expression here reflects the importance Paul attaches to the task of the overseer, or elder.

overseer. One of a group of individuals charged with the general care of the church (v. 5; cf. Phil. 1:1). The word is used interchangeably with “elder” and describes the elder’s role in providing spiritual oversight in the church (Acts 20:17, 28; Titus 1:5–7). The Gk. term (episkopos) is the origin of the English words “bishop” and “episcopal,” but NT usage (unlike later church practice) shows that each congregation had a plurality of elders who held each other accountable with shared authority (Acts 20:28–30). BACK TO 1 TIMOTHY 3:1

STUDY NOTE FOR 1 TIMOTHY 3:2 above reproach. A general heading to the qualifications for overseer or elder. This expression does not mean “without sin,” which would disqualify everyone except Jesus, but “above scandalous reproach.” Paul’s overriding concern is that overseers (elders) have a good standing among both Christians and non-Christians (v. 7). On the qualifications for overseers (elders), see also Titus 1:6–9.

the husband of one wife. This difficult expression (v. 12; Titus 1:6; cf. 5:9) has been variously understood to prohibit polygamy, remarriage after a divorce, or marital infidelity. Given the widespread immorality in the Greco-Roman world and a similar use of the phrase at 1 Tim. 5:9, the last seems to fit Paul’s focus best. Paul is not banning single men from the office of elder, since both he and Barnabas were apparently unmarried during their ministry (1 Cor. 9:5); rather, his emphasis is that the elder’s sexual conduct must be exemplary in purity whether he is married or not.

able to teach. To mention the teaching competency of the overseer (elder) is important given the problem at Ephesus (5:17). Titus 1:9 indicates that elders’ firm grasp of God’s Word will enable them both to teach it and to refute errors that contradict it. Since this ability is not repeated in the qualifications for deacons, it seems that teaching the Word is one function that sets the overseer’s task apart from the deacon’s. For the general distinction between ministry of the Word and ministry of deeds in service, see Acts 6:2–4; 1 Pet. 4:10, 11. BACK TO 1 TIMOTHY 3:2

STUDY NOTE FOR 1 TIMOTHY 3:4 keeping his children submissive. Again, men who do not have children are not excluded from the eldership (v. 2 note); but for those who do, the attitudes of their children reflect the fruit of their spiritual management of his home and thus forecast the effect of his leadership in the church. BACK TO 1 TIMOTHY 3:4

STUDY NOTE FOR 1 TIMOTHY 3:5 care for God’s church. A general statement of the overseer’s (elder’s) responsibility. BACK TO 1 TIMOTHY 3:5

STUDY NOTE FOR 1 TIMOTHY 3:6 not be a recent convert, or he may become puffed up with conceit. For a Christian to move too quickly into this position could be an occasion for pride.

fall into the condemnation of the devil. Paul does not view lightly the fall of those holding this office, perhaps because some overseers in Ephesus had become involved in the false teaching (v. 1). BACK TO 1 TIMOTHY 3:6

STUDY NOTE FOR 1 TIMOTHY 3:8 Deacons. Deacons are officers in the church alongside overseers/elders (cf. Phil. 1:1). The precise tasks of the deacon are not spelled out in this passage. The church has usually viewed the ministry in terms of the role of the seven chosen to help the apostles in Acts 6:1–6 (specifically by tending to widows’ material needs). Although the noun “deacon” is not used in regard to the seven in that passage, a related term in that passage describes both the apostles’ “ministry of the word” and the “ministry of tables” conducted by the seven. BACK TO 1 TIMOTHY 3:8

STUDY NOTE FOR 1 TIMOTHY 3:9 the mystery. A term used elsewhere by Paul to refer to the revealed truth of the gospel (v. 16; Rom. 16:25, 26; 1 Cor. 2:7; 4:1; Eph. 1:9; 3:3–9; 6:19; Col. 1:26, 27; 2:2; 4:3). Perhaps some of the deacons at Ephesus had been taken in by the false teaching. BACK TO 1 TIMOTHY 3:9

STUDY NOTE FOR 1 TIMOTHY 3:10 be tested first. This is probably not a reference to a specific testing period, but rather a careful examination of their conduct and their commitment to sound teaching.

prove themselves blameless. Paul uses the same Gk. word in regard to overseers in Titus 1:6, 7; his requirement that overseers be “above reproach” in v. 2 (note) uses a Gk. synonym. BACK TO 1 TIMOTHY 3:10

STUDY NOTE FOR 1 TIMOTHY 3:11 Their wives. Lit. “women.” This verse abruptly interrupts the section on deacons. Its meaning is contested. The “women” are probably either the wives of the deacons or female assistants to the deacons; however, they may also be female deacons on par with the male deacons. The absence of a similar set of qualifications for the wives of elders (vv. 1–7) suggests that the women in view here, whether deacons’ wives or others, actively participate in the ministry of mercy led by the deacons (whereas elders’ wives would not share their husbands’ oversight authority). The abruptness of the insertion may reflect Paul’s concern that women, in particular, have not fared well at the hands of the false teachers (2:14; 5:15). BACK TO 1 TIMOTHY 3:11

STUDY NOTE FOR 1 TIMOTHY 3:12 the husband of one wife. See note on v. 2. BACK TO 1 TIMOTHY 3:12

STUDY NOTE FOR 1 TIMOTHY 3:13 a good standing for themselves. Although deacons’ supportive ministries may often be unnoticed and unrecognized in the church, the apostle injects a special promise to encourage them in their faithful service. See Mark 10:43–45, where “servant” and “serve” represent Gk. terms for “deacon.” BACK TO 1 TIMOTHY 3:13

STUDY NOTE FOR 1 TIMOTHY 3:14–16 Having provided Timothy with specific instructions on prayer, worship, and church offices, Paul now states his reason for writing the letter (see Introduction: Date and Occasion). He discusses the nature of the church and offers a poetic meditation on the work of Christ. BACK TO 1 TIMOTHY 3:14

STUDY NOTE FOR 1 TIMOTHY 3:15 pillar and buttress. Both terms connote the church’s foundational role in publicly presenting or displaying the truth before the world. Paul’s intent is to emphasize, over against the false teachers, that the truth of the gospel is found in and held out to the world by God’s church (2 Tim. 2:19). He is not imputing infallibility to the church or stating that the authority of later church leaders is equivalent to the authority of the apostles or their testimony, which now makes up the New Testament. BACK TO 1 TIMOTHY 3:15

STUDY NOTE FOR 1 TIMOTHY 3:16 mystery of godliness. See note on v. 9. What follows may be a fragment of an early Christian hymn or creedal confession, composed of three balanced couplets. It certainly reflects Paul’s understanding of the person and work of Christ as the center or core of the Christian gospel (cf. 1 Cor. 15:1ff.).

He was manifested in the flesh. A reference to the incarnation, with a hint at Christ’s preexistence.

vindicated by the Spirit. A reference to Christ’s resurrection (Rom. 1:4). The point is that Christ’s resurrection “vindicated” Him (the Gk. word is the one Paul uses for “justified”) by overturning the guilty verdict of the ungodly world’s court. The world’s court judged Him to be in the wrong and a liar and false teacher, but the resurrection proved that He lived a life of perfect righteousness. Elsewhere, believers are identified with Christ’s resurrection (see Rom. 4:25) and are thus identified with His perfect righteousness as well.

seen by angels. A reference to the ascension (Acts 1:10, 11) and the audience that witnessed Christ’s victory in the heavenly sphere.

proclaimed among the nations. In the power of the Spirit who descended at Pentecost, the apostles proclaimed Christ’s glory to an international audience in the earthly sphere (Matt. 28:18–20).

believed on in the world. The effect of gospel proclamation in the earthly sphere is the Gentiles’ coming to faith and salvation in Christ.

taken up in glory. A reference to Christ’s exaltation to the right hand of God (Acts 7:56) and His present reign as Lord over all (heavenly sphere). BACK TO 1 TIMOTHY 3:16

STUDY NOTES FOR 1 TIMOTHY 4

STUDY NOTE FOR 1 TIMOTHY 4:1–5 Returning to the purpose for which he left Timothy in Ephesus (1:3–20), Paul continues his attack on the false teachers and their teachings.

4:1 the Spirit expressly says. Presumably a specific revelation the Holy Spirit granted to someone, perhaps Paul himself (Acts 20:22–31; cf. 21:11).

in later times. This is not a future period just before the second coming of Christ. Rather, in keeping with the overall NT perspective, it is the era inaugurated by Christ’s first advent and consummated at His return (Acts 2:17; Heb. 1:2; 1 Pet. 1:20; 1 John 2:18; cf. 2 Tim. 3:1). The end-time tribulation has begun (2 Thess. 2:7; 1 John 2:18) and will get worse as the very end draws near (2 Thess. 2:3, 4).

some will ... demons. A reference to the false teachers, who have arisen within the church. The particular aspect of the latter-day tribulation in mind here is that of false teaching and deception. BACK TO 1 TIMOTHY 4:1

STUDY NOTE FOR 1 TIMOTHY 4:3 forbid marriage and require abstinence from foods. The false teachers promoted a rigorous lifestyle (cf. Col. 2:20–23). Some argued that since the material world was evil, the spiritual individual should avoid it. Others inferred from the same negative view of material reality that indulging one’s sensual desires has no effect on one’s spiritual standing and identity (1 Cor. 6:14 note). It is just as demonic to repudiate the thankful and holy enjoyment of God’s material gifts as it is to abuse those gifts in ways contrary to His Word.

foods that God created. The following argument focuses on foods. Paul has already affirmed marriage in 3:2, 12. BACK TO 1 TIMOTHY 4:3

STUDY NOTE FOR 1 TIMOTHY 4:4 everything created by God is good. Contrary to the false teachers, the Christian affirms the essential goodness of God’s creation (Gen. 1) and therefore uses created things in the way that God commands us to use them. BACK TO 1 TIMOTHY 4:4

STUDY NOTE FOR 1 TIMOTHY 4:6–5:2 Having exposed the false teachers for what they are, Paul continues with a series of personal admonitions to Timothy regarding his ministry.

4:6 trained. The “good servant” must be continually nourished by true doctrine in order to nourish others in that same truth. BACK TO 1 TIMOTHY 4:6

STUDY NOTE FOR 1 TIMOTHY 4:7 irreverent, silly myths. See note on 1:4.

train yourself for godliness. Throughout this section, Paul intertwines spiritual discipline with official duties, invoking athletic metaphors that he uses elsewhere (2 Tim. 2:5; 4:7; 1 Cor. 9:24–27; Gal. 2:2; 5:7; Phil. 2:16). BACK TO 1 TIMOTHY 4:7

STUDY NOTE FOR 1 TIMOTHY 4:9 See note on 1:15. BACK TO 1 TIMOTHY 4:9

STUDY NOTE FOR 1 TIMOTHY 4:10 Savior of all people. The general call to repentance and salvation is extended to all people (Matt. 11:28), for we do not know whom God has chosen to save but we do know that He has elected people from every tribe and tongue (Rev. 7:9–17). See theological note “Definite Atonement” on p. 1875.

especially of those who believe. Salvation is God’s gift, in particular to those who trust in His provision in Christ (Matt. 22:14; Rom. 8:30). The Gk. word translated “especially” may also be translated “that is to say,” as can be elsewhere in Paul’s letters. In this case, Paul clarifies that, by “all people,” he means those who come to believe in Christ. But sometimes the Gk. word may mean “especially” or “particularly,” thus referring to a smaller group that is a part of the general group previously mentioned. In this case, Paul may be using “Savior” in a broader sense as “benefactor,” as it was applied to Roman emperors: in His common grace, God lavishes generous provision on “all people” or “on the just and the unjust” (Matt. 5:45); but He focuses special, redemptive grace on “those who believe.” BACK TO 1 TIMOTHY 4:10

STUDY NOTE FOR 1 TIMOTHY 4:12 Let no one despise you for your youth. The negative commands here and in v. 14 may indicate that Timothy had a tendency towards shyness or timidity (2 Tim. 1:6–8). Furthermore, some in the church at Ephesus may not have accepted his authority (Introduction: Date and Occasion). Timothy was probably in his thirties, and therefore younger than many of the Christians (and elders) at Ephesus.

example ... in purity. Timothy is to establish his authority not by flaunting it or insisting upon it but by setting an example of godly living (Titus 2:7). BACK TO 1 TIMOTHY 4:12

STUDY NOTE FOR 1 TIMOTHY 4:13 Until I come. See 3:14, 15 and Introduction: Date and Occasion.

devote yourself to the public reading of Scripture ... to teaching. These are positive methods for exposing the false teaching and neutralizing its impact (cf. 1:3, 4). Not only the exposition and application of God’s Word in exhortation and teaching, but also the public reading of Scripture is a means of grace. BACK TO 1 TIMOTHY 4:13

STUDY NOTE FOR 1 TIMOTHY 4:14 the gift. See note on 1:18; 2 Tim. 1:6. BACK TO 1 TIMOTHY 4:14

STUDY NOTE FOR 1 TIMOTHY 4:15 all may see your progress. A reference to the advancement of Timothy’s spiritual life, his ministry, or perhaps both. Noteworthy is the fact that it is “progress,” not arrival. Although Christians must not perform good works for the sake of gathering others’ attention and admiration (Matt. 6:1), Christ’s reputation and believers’ spiritual growth are enhanced when growing maturity can be seen in the church’s leaders and members (3:7; Col. 4:5; 1 Thess. 4:12; Titus 2:5, 7, 8, 10). BACK TO 1 TIMOTHY 4:15

STUDY NOTE FOR 1 TIMOTHY 4:16 on yourself and on the teaching. That Paul summarizes his instructions to Timothy in this manner is an indication of where the false teachers have gone astray, and, hence, where both ministers and Christians in general can go astray, both in character and in convictions.

you will save. God alone grants salvation (v. 10; 1:1; 2:3), but He is pleased to use His people as instruments in bringing salvation to others. Salvation is not completed in our experience when we come to saving faith. To be sure, faith brings justification and the assurance of salvation, and having been justified, there is no doubt that we will be glorified and freed from the presence of sin, which is the consummation of our salvation (Rom. 8:28–30). Faith also begins the lifelong process of sanctification by which we are conformed to Christ that continues until the Christian’s final glorification in heaven. In other words, everyone who has been justified will certainly be sanctified and glorified, but whereas our justification is complete the moment we believe, our sanctification is an ongoing process that is not completed until we die. Even then, we do not receive our full and final glorification until the resurrection of our bodies, although in heaven we will be free of sin as we await the final resurrection (Rom. 8:1–30).

Theologically speaking, salvation refers to the entire work of God’s redemption that encompasses predestination, regeneration, justification, sanctification, and glorification, although the biblical writers sometimes use the terms “salvation” and “saved” as synonyms for one of the aforementioned aspects of what the Lord does in redeeming us. For example, when Paul says that “by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast,” he is using the term “saved” as a synonym for “justified.” By grace we have been justified by faith, which is not our own doing but the gift of God and not the result of our works.

yourself. Sanctification is a work of God that includes the cooperative activity of the Christian. However, God’s work in His people guarantees that they will cooperate (Phil. 2:12, 13). The Lord never fails to sanctify those whom He justifies. Having changed our hearts in regeneration, our natural and inevitable response is to walk by the Spirit and put sin to death. BACK TO 1 TIMOTHY 4:16

STUDY NOTES FOR 1 TIMOTHY 5

STUDY NOTE FOR 1 TIMOTHY 5:1 Do not rebuke an older man. A command that balances the exhortation Paul gave Timothy in 4:12. Timothy is not to abuse the authority he possesses, nor to overstep the boundaries of respect that are appropriate for those of advanced age, even when they need correction.

encourage. The good minister appeals to other believers with the respect owed to members of one’s family. BACK TO 1 TIMOTHY 5:1

STUDY NOTE FOR 1 TIMOTHY 5:2 in all purity. The final phrase almost certainly focuses on the pastor’s relationship to young women, in which increased temptations to impurity may arise. Elsewhere, Paul advises Titus to instruct older men, older women, and younger men directly; but he indicates that older women are to train the young women in godly living (Titus 2:1–8). BACK TO 1 TIMOTHY 5:2

STUDY NOTE FOR 1 TIMOTHY 5:3–6:2 Paul now turns his attention to three groups in which problems had apparently arisen in the church at Ephesus: widows, elders, and slaves.

5:3–16 Paul’s concern to identify needy widows and to provide for their proper care forms the backdrop for a discussion of the problems of younger widows, some of whom have apparently been influenced by the false teaching at Ephesus (see Introduction: Date and Occasion).

5:3 Honor. That is, care for as well as respect. See Mark 7:9–13.

who are truly widows. The care of widows, who frequently had great material needs, is a major theme in the OT (Deut. 24:19–21; Is. 1:17; Jer. 22:3; Zech. 7:9, 10; Mal. 3:5) and was a special concern of the early church (v. 16; Acts 6:1; James 1:27). Paul’s designation (“truly widows”) means that not every window is eligible for the church’s material benevolences. Women whose husbands had died but who had children or other family members to provide for them were not “truly widows” by Paul’s criteria here (vv. 4, 8, 16), but only those “left all alone” (v. 5). Also younger widows (under sixty years) who can remarry and so fulfill their callings as wives and mothers should do so, rather than being financially supported by the church (vv. 9–15). BACK TO 1 TIMOTHY 5:3

STUDY NOTE FOR 1 TIMOTHY 5:4 But if a widow has children or grandchildren. The truly needy widow had no family from which to receive support (vv. 8, 16). BACK TO 1 TIMOTHY 5:4

STUDY NOTE FOR 1 TIMOTHY 5:5 hope on God. Genuine poverty often drove widows to exemplary lives of prayer and faithful dependence upon God. For such widows, the church is to be the visible hand of God in providing for needs. Note the example of Anna (Luke 2:36–38). BACK TO 1 TIMOTHY 5:5

STUDY NOTE FOR 1 TIMOTHY 5:6 dead. Spiritually dead. BACK TO 1 TIMOTHY 5:6

STUDY NOTE FOR 1 TIMOTHY 5:7 Command ... that they may be without reproach. Perhaps a reference not to the whole church, but specifically to the widows. BACK TO 1 TIMOTHY 5:7

STUDY NOTE FOR 1 TIMOTHY 5:9 a widow be enrolled. Some have seen here an official order of widows with duties to perform (vv. 5, 10); others have seen an agreement whereby some widows provide certain services for the church in exchange for material support. More likely the list is simply of widows who are to receive support from the church (v. 16), and whose entire pattern of living has been characterized by the good works that are evidence of living faith in Christ (v. 10). This list probably consists of the larger group of widows dealt with in vv. 3–5.

less than sixty years of age. A round number reflecting the expectation in that culture of the age under which remarriage would still be possible (cf. vv. 11–14).

the wife of one husband. See note on 3:2. BACK TO 1 TIMOTHY 5:9

STUDY NOTE FOR 1 TIMOTHY 5:10 has brought up children. The verbs in this verse are in the past tense. Paul’s concern is not with what the widow might still do for the church but with the pattern of “faith working through love” (Gal. 5:6) that has been seen throughout her life.

washed the feet of the saints. A conventional expression of hospitality and self-negating service in a culture where people wore sandals and walked dusty roads (cf. John 13:4, 5). Jesus commanded His disciples to wash each other’s feet (John 13:14, 15). BACK TO 1 TIMOTHY 5:10

STUDY NOTE FOR 1 TIMOTHY 5:11 passions draw them away. Lit. “when they live sensually.”

they desire to marry. Such a desire in younger widows is not wrong in itself, nor would remarriage necessarily “draw them away from Christ.” In fact, Paul recommends this course (v. 14). It is possible that enrollment on the list of widows is what makes subsequent remarriage a grievous offense that incurs condemnation (v. 12), so such enrollment seems to have entailed a vow of lifelong celibacy in singleness. BACK TO 1 TIMOTHY 5:11

STUDY NOTE FOR 1 TIMOTHY 5:12 having abandoned their former faith. This may refer to a vow or pledge of celibacy that was entailed in being enrolled as a widow who would receive ongoing support from the church. Others believe that Paul is referring to younger widows’ marriage to non-Christian husbands (1 Cor. 7:39), compromising or even renouncing their basic commitment to Christ (vv. 11, 15). However, 1 Tim. 5 does not overtly address the issue of marriage to unbelievers. BACK TO 1 TIMOTHY 5:12

STUDY NOTE FOR 1 TIMOTHY 5:13 gossips. Lit. “those who talk nonsense.” This is probably a reference to the false teachings (v. 15; 1:3; 4:7). BACK TO 1 TIMOTHY 5:13

STUDY NOTE FOR 1 TIMOTHY 5:14 bear children. See note on 2:15. BACK TO 1 TIMOTHY 5:14

STUDY NOTE FOR 1 TIMOTHY 5:15 Paul gives much attention to widows because some of the younger widows had come under the influence of the false teachers (2 Tim. 3:6, 7). BACK TO 1 TIMOTHY 5:15

STUDY NOTE FOR 1 TIMOTHY 5:17–25 As with widows, Paul addresses the twin issues of proper honor for elders and how to deal with those who sin.

5:17 elders. See note on 3:1.

double honor. The honor befitting the position of leadership as well as financial remuneration. The Gk. term “honor,” like the English “honorarium,” can refer to a monetary amount (Acts 4:34; 19:19; 1 Cor. 6:20; 7:23). The Scriptures cited in v. 18 enjoin the financial support of the officers who teach the Word and shepherd the flock (see 1 Cor. 9:9–14; Gal. 6:6).

especially ... teaching. This seems to refer to two kinds of elders: those who govern the church and those who, in addition, carry out the more specialized ministry of preaching and teaching. Some elders can and should be recognized as ruling well, even though the focus of their ministry is not public exposition of Scripture. This verse is the basis of the distinction between teaching elders and ruling elders. Teaching elders, also known as ordained pastors or ministers, have the primary responsibility of teaching and preaching in their congregations. Ruling elders, on the other hand, are able to teach but spend less time teaching and preaching than teaching elders do even as ruling elders share in the responsibility of governing the church, as well as praying for and caring for the people under their watch. BACK TO 1 TIMOTHY 5:17

STUDY NOTE FOR 1 TIMOTHY 5:18 For the Scripture says. That Paul cites both Deut. 25:4 (also cited in 1 Cor. 9:9) and a saying of Jesus recorded in Luke 10:7 as “Scripture” is an indication of how Christian writings that were written by the apostles or their closest associates under their authority were early understood to be on the same level of authority as the OT (2 Pet. 3:15, 16). BACK TO 1 TIMOTHY 5:18

STUDY NOTE FOR 1 TIMOTHY 5:19 two or three witnesses. Throughout Scripture, an accusation of misconduct against any member of God’s community must be substantiated by testimony from multiple witnesses (Deut. 19:15; Matt. 18:16; 2 Cor. 13:1; Heb. 10:28). This standard of reliable evidence is all the more essential when charges are brought against an elder, whose office deserves special respect and whose maturity the church has (presumably) verified (3:1–7; 5:22, 24, 25). BACK TO 1 TIMOTHY 5:19

STUDY NOTE FOR 1 TIMOTHY 5:20 those who persist in sin. Elders who sin (some had apparently become involved in the false teaching, although the application is wider, including character and conduct as well as the content of instruction; 4:16).

rebuke them in the presence of all. The influence of an elder’s example sometimes requires public rebuke to safeguard others (see Gal. 2:11–14). BACK TO 1 TIMOTHY 5:20

STUDY NOTE FOR 1 TIMOTHY 5:21 the elect angels. Those who will presumably serve as witnesses at the judgment (cf. Matt. 25:31; Rev. 14:10).

without prejudging. Elders are not to be condemned on insufficient evidence; nor are they to be exempted from discipline because of their office and authority if their sin is demonstrated. BACK TO 1 TIMOTHY 5:21

STUDY NOTE FOR 1 TIMOTHY 5:22 Do not be hasty ... hands. To participate in the ordination of an elder known to be unqualified is to approve of his sins and to risk sharing the guilt for them.

keep yourself pure. See 4:12, 16. BACK TO 1 TIMOTHY 5:22

STUDY NOTE FOR 1 TIMOTHY 5:23 No longer ... only water. The practice of abstaining from wine as a matter of principle perhaps reflects the influence of the false teachers’ concept of purity (4:3).

use a little wine ... ailments. Paul recognizes a medicinal value of wine. Believers are free to make use of ordinary means in caring for themselves. It is no mark of faith to reject the advice of doctors or to forego medical treatment. BACK TO 1 TIMOTHY 5:23

STUDY NOTE FOR 1 TIMOTHY 5:24, 25 Although Timothy, other elders, and church members cannot see into others’ hearts, the spiritual state of the heart eventually comes to light, for ill or for good. Therefore, the church should call its officers on the basis of their observed behavior, and those officers should hold each other accountable based on what they seen in the actions of one another.

The sins of some people ... judgment. Another reference to the importance of care in screening candidates for ordination. BACK TO 1 TIMOTHY 5:24, 25

STUDY NOTES FOR 1 TIMOTHY 6

STUDY NOTE FOR 1 TIMOTHY 6:1, 2 Paul addresses the problem of slaves who have not been showing proper respect for their Christian masters. BACK TO 1 TIMOTHY 6:2

6:1 under a yoke. Paul gives instructions to slaves in Eph. 6:5–8; Col. 3:22–25; and Titus 2:9, 10.

the teaching. Presumably, this is in contrast to the false teaching, which may have encouraged insubordination among some of the Christian slaves. BACK TO 1 TIMOTHY 6:1

STUDY NOTE FOR 1 TIMOTHY 6:3–10 Paul returns one last time to the problem of the false teachers, noting especially their divisiveness and their greed. This leads him to reflect upon the proper perspective one should have on material possessions. BACK TO 1 TIMOTHY 6:3

STUDY NOTE FOR 1 TIMOTHY 6:4 controversy and for quarrels about words. Contentiousness was one of the prominent characteristics of the false teachers (1:4; 2 Tim. 2:14, 23; Titus 3:9). BACK TO 1 TIMOTHY 6:4

STUDY NOTE FOR 1 TIMOTHY 6:5 a means of gain. Perhaps some of the false teachers were seeking the position of elder out of greed (v. 10; Titus 1:11). BACK TO 1 TIMOTHY 6:5

STUDY NOTE FOR 1 TIMOTHY 6:6 contentment. Christians can be content because their needs are met by Christ (2 Cor. 12:9, 10; Phil. 4:11, 13).

great gain. The gain that godliness brings is not financial, since such profit is short-lived and cannot be taken along when we leave this world at death (v. 7). As Timothy is to show those who are financially wealthy, being “rich in good works” means treasuring up “a good foundation” for an eternal future (vv. 17–19). BACK TO 1 TIMOTHY 6:6

STUDY NOTE FOR 1 TIMOTHY 6:7 we brought nothing into the world. Paul may allude to Job’s expression of submission to God’s hard providence when wealth and family were stripped away from him. BACK TO 1 TIMOTHY 6:7

STUDY NOTE FOR 1 TIMOTHY 6:9 a snare. The desire for wealth, like the quest for prominence (3:6, 7) and stubborn resistance to truth (2 Tim. 2:25, 26), poses a trap, disguising lethal danger behind appealing appearances. BACK TO 1 TIMOTHY 6:9

STUDY NOTE FOR 1 TIMOTHY 6:10 some have wandered away from the faith. See note on v. 5. BACK TO 1 TIMOTHY 6:10

STUDY NOTE FOR 1 TIMOTHY 6:11–16 As he has done previously, Paul follows his comments about the false teachers with personal exhortations to Timothy, concluding with a marvelous doxology. BACK TO 1 TIMOTHY 6:11

STUDY NOTE FOR 1 TIMOTHY 6:12 Fight the good fight of the faith. A metaphor for the Christian life viewed in terms of faithfulness to Christ (2 Tim. 4:7).

Take hold of the eternal life. That is, do not become complacent. While faith in Christ begins new life (4:8), the goal of the Christian life is always future (v. 19; 1:16 note; Phil. 3:12; 2 Tim. 4:8).

to which you were called. Eternal life is not something we naturally choose, but something to which God supernaturally calls us (Rom. 8:30).

good confession in the presence of many witnesses. This probably refers to Timothy’s baptism. The “good confession” that one has come to faith in Christ leads naturally into the “good fight” of seeking to live in faithfulness to Him. BACK TO 1 TIMOTHY 6:12

STUDY NOTE FOR 1 TIMOTHY 6:13 before Pontius Pilate made the good confession. This may refer to Jesus’ trial before Pilate (Matt. 27:11; Mark 15:2; Luke 23:3; John 18:33–37; 19:8–11), but it may be an allusion to His calm and voluntary death as well. BACK TO 1 TIMOTHY 6:13

STUDY NOTE FOR 1 TIMOTHY 6:14 the commandment. Probably a reference to all that Paul has charged concerning Timothy’s personal discipline and official duties.

the appearing. The second coming of Christ (2 Tim. 4:1, 8; Titus 2:13). BACK TO 1 TIMOTHY 6:14

STUDY NOTE FOR 1 TIMOTHY 6:15 King of kings and Lord of lords. This expression is applied to Christ in Rev. 19:16; cf. 17:14. BACK TO 1 TIMOTHY 6:15

STUDY NOTE FOR 1 TIMOTHY 6:16 who dwells in unapproachable light, whom no one has ever seen or can see. As spirit, God is “invisible” to our physical eyes (1:17). Yet God condescends to make His glory visible to sinful human beings while at the same time shielding them from the full manifestation of His divine being, lest they be destroyed by His consuming holiness (Gen. 32:30; Ex. 24:10, 11; 33:18–23; Num. 12:6–8; Is. 6:1–5). Paul refers here to the overpowering radiance of God’s divine being in Himself, which we His sinful creatures cannot perceive apart from the mediation of Christ the divine Son (John 1:18; Rev. 22:3–5). In glory, however, once all sin has been removed from us, we will see the Lord as He is and view Him face to face (1 Cor. 13:12; 1 John 3:2). BACK TO 1 TIMOTHY 6:16

STUDY NOTE FOR 1 TIMOTHY 6:17–19 Having condemned the love of money and affirmed the future orientation of Christian hope, Paul provides an exhortation for those who do find themselves rich in this world (presumably not from greed).

6:17 to enjoy. Christ does not demand that every believer embrace abject poverty and ascetic self-denial. See note on 4:4. BACK TO 1 TIMOTHY 6:17

STUDY NOTE FOR 1 TIMOTHY 6:18 rich in good works. The financial wealth of prosperous Christians is not merely for their personal consumption, but provides resources for them to amass eternal “riches” through generous sharing with others. God blesses His people so that they may be a blessing to others. BACK TO 1 TIMOTHY 6:18

STUDY NOTE FOR 1 TIMOTHY 6:19 storing up ... a good foundation. See Matt. 6:20.

take hold of that which is truly life. See note on v. 12. Generous distribution of one’s wealth to meet others’ needs does not earn eternal life, but it demonstrates that one’s hope has been transferred from “the uncertainty of riches” and placed instead on God, the lavish giver (v. 17). BACK TO 1 TIMOTHY 6:19

STUDY NOTE FOR 1 TIMOTHY 6:20, 21 Paul brings the letter to a close with one final charge to Timothy, once again set within the context of dealing with the false teachers.

6:20 the deposit entrusted to you. That is, the sound doctrine of the gospel (1:10, 11). Timothy is a trustee of God’s invaluable treasure, charged to maintain it undamaged and to entrust it unmodified into the custody of future generations of faithful stewards (2 Tim. 1:14; 2:2).

what is falsely called “knowledge.” The false teachers emphasize “knowledge” (Gk. gnōsis, from which the word Gnosticism is derived; see Introduction to 2 Timothy: Special Issues). Paul began his letter by addressing false teaching (1:3–7), and here in vv. 20 and 21 he concludes the epistle by once more addressing false teaching. Thus, the letter is bounded by the conceptual bookends of false teaching, which shows that false teaching is the main occasion that inspired Paul to write this letter. Accordingly, much of what is said in this letter is, in one way or another, related to aspects of the false teaching (on which, see especially the comment on 4:3–4). BACK TO 1 TIMOTHY 6:20

6:21 Grace be with you. This abrupt conclusion, lacking Paul’s usual personal greetings, suggests that Paul saw the situation he was addressing to be quite serious. Some of the earliest Gk. manuscripts have the plural form of “you” (as in 2 Tim. 4:22; Titus 3:15) in this benediction, indicating that Paul intended for the letter to be read to the entire church even though its primary addressee is Timothy. BACK TO 1 TIMOTHY 6:21

FOOTNOTES FOR 1 TIMOTHY 1

1 Or good order 2 That is, those who take someone captive in order to sell him into slavery 3 Or healthy

1 Greek to the ages of ages

FOOTNOTES FOR 1 TIMOTHY 2

1 men and man render the same Greek word that is translated people in verses 1 and 4

FOOTNOTES FOR 1 TIMOTHY 3

1 Or bishop; Greek episkopos; a similar term occurs in verse 1 2 Or a man of one woman; also verse 12

1 Or devious in speech 2 Or Wives, likewise, must, or Women, likewise, must 3 Greek Who; some manuscripts God; others Which 4 Or justified 5 Or vindicated in spirit

FOOTNOTES FOR 1 TIMOTHY 4

1 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church 2 Some manuscripts and suffer reproach 3 Greek be in them

FOOTNOTES FOR 1 TIMOTHY 5

1 Or a woman of one man

FOOTNOTES FOR 1 TIMOTHY 6

1 Or slaves (for the contextual rendering of the Greek word doulos, see Preface) 2 Or healthy 3 Greek for; some manuscripts insert [it is] certain [that] 4 Or in the time of

1 The Greek for you is plural

The SECOND EPISTLE of PAUL the APOSTLE to

Timothy

TITLE AND AUTHOR

The second letter to Timothy was written by Paul. As is true of the other Pastoral Epistles (1 Timothy, Titus), many scholars have questioned whether the apostle actually wrote 2 Timothy. For details on why the arguments against Pauline authorship should be rejected, see Introduction to 1 Timothy, esp. the sections Date and Occasion, Literary Features, and Theology of 1 Timothy.

DATE AND OCCASION

Although it does not appear last in the arrangement of Paul’s letters in the NT canon, 2 Timothy is the last NT letter that Paul wrote. He prepared it after his fourth missionary journey, probably between A.D. 64 and 68 (see Introduction to 1 Timothy: Date and Occasion and Introduction to 1 Timothy: Special Issues).

Paul wrote 2 Timothy during his second Roman imprisonment (1:8; 2:9). Why he was under arrest is unknown, but it is possible that he was arrested in Troas (4:13). Paul had received no support at his preliminary hearing (4:16). His trial still awaited him, but he knew that it would end in his execution (4:6; note the contrast with his expectation of release when he wrote Philippians [Phil. 1:24–26; 2:24]). Most of his friends found it convenient to be elsewhere (4:10, 11). Before Paul wrote, Phygelus and Hermogenes had turned away from him (1:15, 16) and Alexander the coppersmith had done him great harm (4:14), although a Christian named Onesiphorus had been an encouragement to him (1:16, 17).

Timothy was still in Ephesus (4:19), where Paul had left him previously (1 Tim. 1:3), and where the false teaching that Paul had addressed in his first letter to Timothy continued to be a problem (2:17, 18; 3:1–8). Remembering their longstanding friendship, Paul desired to see Timothy one last time before his death (1:4). Paul seems to have written 2 Timothy with two purposes in mind. First, he directs Timothy to come to Rome (4:9, 21), providing instructions on who and what (4:11–13) to bring with him. Second, he wants to provide Timothy with a final letter of personal encouragement in his ministry (1:5–14; 2:1–16, 22–26; 3:10–4:5).

GENRE

The book of 2 Timothy is a letter, and it generally follows standard first-century epistolary conventions (see “Introduction to the Epistles”). It contains a standard letter opening (1:1, 2), body (1:3–6:19), and conclusion (6:20, 21). It is a personal letter, written from Paul to a single individual. Of the three Pastoral Epistles, 2 Timothy most closely resembles first century Greco-Roman examples of personal letters, particularly in the closing remarks (4:19–22). Although 2 Timothy is addressed to an individual, like 1 Timothy and Titus there is evidence that the apostle intended his words in this final letter to Timothy to be shared with the Christians at Ephesus. For instance, the Gk. word translated “you” in 4:22 is plural.

In addition to serving as a personal letter, 2 Timothy is similar in some ways to certain ancient Greek government documents. See Introduction to 1 Timothy: Genre.

LITERARY FEATURES

Although this is a personal letter to Timothy, it is also a letter written to the church (note the Gk. plural “you” at 4:22). It bears many similarities to 1 Timothy, but is distinct from it in some important respects. First, Paul in 2 Timothy does not dwell on the false teaching in Ephesus as much as he does in 1 Timothy (cf. 2 Tim. 2:16–18; 3:1–9). Second, Paul in 2 Timothy is not concerned to detail the principles of government and worship found in 1 Timothy. Third, Paul’s overwhelming concern in this epistle is to set forth the minister’s work in preaching the Word of God.

One significant literary feature of this epistle (as well as of 1 Timothy and of Titus) is the appearance of the phrase “the saying is trustworthy” (2:11; cf. 1 Tim 1:15; 3:1; 4:9; Titus 3:8), which calls attention to the importance of the truth that Paul references. Often, the phrase also serves as a concise summary of the gospel and its implications for the Christian life. In this way, Paul helps Timothy grasp the central or core truths of the message that he is called to proclaim and to entrust to others (cf. 2:2).

CHARACTERISTICS AND PRIMARY THEMES

Both of Paul’s letters to Timothy provide important background information about the apostle’s young protégé. This second letter names his mother (Eunice) and his grandmother (Lois), identifying them both as Christians (1:5). It speaks of Timothy’s early training in the Scriptures (3:15) and includes a probable reference to his ordination to ministry (1:6; cf. 2:2).

Like 1 Timothy, 2 Timothy exhibits a strong concern for sound doctrine (1:13, 14; 2:2; 4:3) and contains marvelous meditations on the grace of God (1:9–11), the faithfulness of Christ (2:11–13), and the nature and function of Scripture (3:15–17). There are affirmations of salvation by grace (1:9), election (1:9; 2:10, 19), and the divine inspiration of Scripture (3:16). Second Timothy also affirms the resurrection (2:8) and the second coming (4:1, 8) of Christ.

As the last of Paul’s letters, 2 Timothy provides an important final picture of Paul. His situation was bleak. No longer could he look forward to fruitful ministry (cf. Phil. 1:22–26), and most of his friends had left him (4:10, 11). Yet Paul remained confident. He was not ashamed to suffer for the gospel (1:12) and he was willing to endure everything for the sake of the elect (2:10). He knew that he had been faithful to Christ (4:7) and that Christ Himself is faithful (1:12; 2:13). Paul had confidence that the One who in the past had rescued him from death (3:11; 4:17) would rescue him through death for eternal life (4:8, 18).

Paul was one of the most influential figures in human history. Yet, in 4:13, we see that his earthly possessions at the end of his life consisted of little more than a cloak, his books (his writing materials and/or letters), and his beloved parchments (copies of OT books). This verse paints for us an intensely earnest and personal portrait of the apostle.

THEOLOGY OF 2 TIMOTHY

Paul in this letter takes up matters relating to the work of the minister. In light of the fact that Paul expected to die soon after finishing this epistle (4:6–8), this letter has poignancy and urgency—Timothy needs to know what ministry will look like in the postapostolic age. Paul sets forth the contents of the message that Timothy is to preach: nothing less than Jesus Christ as he is revealed in the God-breathed Scriptures (3:16, 17). Paul also sets forth the nature of the work to which Timothy is called. Preeminently, it is to “preach the word” (4:2), that is, the message that he received from the apostle Paul and that he must pass on to “faithful men who will be able to teach others also” (2:2; cf. 1:13). Faithful preaching particularly involves “rightly handling the word of truth” (2:15), as well as patient reproof, rebuke, and exhortation (2:14; 4:2). The ministry will involve suffering (1:8; 2:3; 4:5), persecution (3:10–13), opposition (3:8), and abandonment (1:15–18; 4:3). But the minister of God has the surpassing resources of God’s Word and God’s Spirit (1:14; 2:1, 9), and he rests in God’s good purposes toward His people (2:19).

Second Tim. 3:16, along with 2 Peter 1:21, helps to establish the foundation for the doctrine of inspiration of Scripture. Scripture is not a human construct, or the human sense of the divine. Rather, Scripture is the Word of God. Because it is the Word of God, it is both fully authoritative and wholly true.

2 TIMOTHY IN THE LARGER STORY OF THE BIBLE

Christ appointed the apostles to lay the foundation of the church (Matt. 16:18; Eph. 2:20; Rev. 21:14). That foundation consists preeminently of the NT, which along with the OT comprises the church’s Scripture, the Word of God. As Paul looks ahead, beyond the apostolic age into the coming generations of new covenant believers, he charges Timothy both to preserve the deposit of God’s Word as a sacred trust (1:14) and to ensure that this priceless treasure is entrusted to faithful future custodians, who will pass it along unchanged to the next generation (2:1, 2). Second Timothy helps us to see the church’s task and mission until Christ returns. The church’s ministers must be faithful in proclaiming the Word God, that the “elect ... may obtain the salvation that is in Christ Jesus with eternal glory” (2:10).

CHRIST IN 2 TIMOTHY

Paul reminds Timothy at important points in this letter of major themes in his own teaching about Jesus Christ. There is the person and work of Christ: “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel” (2:8); “our Savior Christ ... abolished death and brought life and immortality to light through the gospel” (1:10). There is the doctrine of salvation by grace alone: “[God] who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began” (1:9). And there is the doctrine of the believer’s union with Christ: “If we have died with him, we will also live with him” (2:11). These reminders serve to underscore Paul’s charge to Timothy that he must faithfully preach the apostolic word that has been entrusted to him.

HISTORY OF INTERPRETATION

The early church used the expression depositum fide, the “deposit of faith,” to refer to the essence of Paul’s teaching and the apostolic witness to the gospel. In 1:13, Paul exhorts Timothy “follow the pattern of sound words” that Timothy had heard from Paul (cf. 2:2). This is the origin of the notion of orthodoxy, a “straight teaching” by which all teaching and views must be judged. Over the centuries, church traditions were added to the depositum fide and regarded as part of the deposit of faith itself even when they could not be reasonably traced back to the actual writings of the apostles. This led Martin Luther to declare in one of his Ninety-Five Theses, “The church’s true treasure is the gospel of Jesus Christ.” The gospel is the deposit entrusted to the apostles and handed down from one generation to another via the faithful teaching and preaching of the apostolic witness, namely, sacred Scripture. In 2 Timothy, Paul establishes the pattern by which the church is to entrust God’s Word to faithful teachers who will entrust it to those who follow them (2:1, 2).

Paul’s words in 2 Tim. 3:16, 17 have figured importantly in discussions about the Bible’s doctrine of Scripture. Verse 16 teaches the doctrine of plenary, verbal inspiration. That is, the Bible is the God-breathed (or inspired) Word of God. Inspiration is plenary, extending from the beginning to the end of the Bible. Inspiration is also verbal, extending down to the very words of the Bible. The Bible, therefore, is inerrant, without error in all that it affirms.

SPECIAL ISSUES

There was false teaching at Ephesus that Paul describes as coming from within the church (2 Tim. 2:18; 4:4; 1 Tim. 1:6, 19; 4:1; 6:10, 21). It was characterized by a concern with what Paul terms “myths” (4:4; 1 Tim. 1:4; 4:7), “endless genealogies” (1 Tim. 1:4), “quarrels about words” (1 Tim. 6:4; cf. 2 Tim. 2:14, 23), “speculations” (1 Tim. 1:4), “controversy” (1 Tim. 6:4), “what is falsely called ‘knowledge’” (1 Tim. 6:20), “vain discussion” (1 Tim. 1:6), and “irreverent babble” (2:16; 1 Tim. 6:20). The false doctrines included the prohibition of marriage and of certain foods (1 Tim. 4:3) and the belief that the resurrection had already taken place (2:18). Those who taught these false doctrines also sought to ground their instruction in the Jewish law, but they ended up greatly misinterpreting it (1 Tim. 1:7).

Specific leaders of the movement included Hymenaeus (2:17; 1 Tim. 1:20), Alexander (1 Tim. 1:20), and Philetus (2:17). Some who sought leadership positions in the movement did so for financial gain (1 Tim. 6:5, 10). The false teachers had been divisive (1 Tim. 6:4, 5) and seem to have been particularly effective in deceiving some female members of the church (3:6, 7; cf. 1 Tim. 2:11–15; 5:11–15), perhaps by offering them positions of leadership (1 Tim. 2:11, 12).

A number of these features—the specific doctrinal teachings, the interest in myths and genealogies, and the concern for “knowledge” (Gk. gnōsis)—suggest that the false teaching at Ephesus might have been an early form or precursor of Gnosticism, a heretical movement that became a strong competitor to the developing church in the second and third centuries. However, some of the more characteristic aspects of later Gnosticism are lacking, and some assert that the movement can be explained simply in terms of Jewish and Hellenistic influences. These two suggestions need not be seen as contradictory, for Gnosticism itself was a product of both Jewish and Hellenistic ideas. Gnosticism’s dualistic worldview, which devalued material reality and virtually deified the immaterial (cf. 1 Tim. 4:1–5), had pagan roots, since it strongly repudiated the Bible’s doctrine of creation. Other features of at least some forms of the Gnostic heresy, however, can well be traced to Jewish sources. The precise nature of the false teaching at Ephesus remains elusive.

OUTLINE OF 2 TIMOTHY

I. SALUTATION AND THANKSGIVING (1:1–5)

II. EXHORTATIONS TO BOLDNESS AND FAITHFULNESS (1:6–2:13)

A. Do Not Be Ashamed of Paul’s Imprisonment (1:6–14)

B. Examples of Unfaithfulness and of Faithfulness (1:15–18)

C. Be Strong and Endure in Grace (2:1–13)

III. THE PROBLEM OF FALSE TEACHERS (2:14–4:5)

A. Faithfulness in the Face of False Teachers (2:14–26)

B. The Impact of False Teachers (3:1–9)

C. Continue in the Things You Have Learned (3:10–17)

D. Final Charge for Ministry (4:1–5)

IV. PAUL’S PERSONAL RELATIONSHIP WITH TIMOTHY (4:6–18)

A. Paul’s Impending Death (4:6–8)

B. Final Instructions to Timothy (4:9–18)

1. Request for Timothy to come to Rome (4:9–13)

2. Warning against Alexander the coppersmith (4:14, 15)

3. Paul’s legal situation and confidence (4:16–18)

V. CONCLUSION (4:19–22)

A. Final Greetings and Information (4:19–21)

B. Benediction (4:22)

GREETING

1  Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus,

[2] To Timothy, my beloved child:

Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

GUARD THE DEPOSIT ENTRUSTED TO YOU

[3] I thank God whom I serve, as did my ancestors, with a clear conscience, as I remember you constantly in my prayers night and day. [4]  As I remember your tears, I long to see you, that I may be filled with joy. [5] I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. [6] For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, [7] for God gave us a spirit not of fear but of power and love and self-control.

[8] Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, [9] who saved us and called us to [1] a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, [2] [10] and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel, [11] for which I was appointed a preacher and apostle and teacher, [12] which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that Day what has been entrusted to me. [1] [13] Follow the pattern of the sound [2] words that you have heard from me, in the faith and love that are in Christ Jesus. [14] By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.

[15] You are aware that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes. [16] May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains, [17] but when he arrived in Rome he searched for me earnestly and found me— [18] may the Lord grant him to find mercy from the Lord on that Day!—and you well know all the service he rendered at Ephesus.

A GOOD SOLDIER OF CHRIST JESUS

2  You then, my child, be strengthened by the grace that is in Christ Jesus, [2] and what you have heard from me in the presence of many witnesses entrust to faithful men [3] who will be able to teach others also. [3] Share in suffering as a good soldier of Christ Jesus. [4] No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him. [5]  An athlete is not crowned unless he competes according to the rules. [6] It is the hard-working farmer who ought to have the first share of the crops. 7 Think over what I say, for the Lord will give you understanding in everything.

[8] Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, [9] for which I am suffering, bound with chains as a criminal. But the word of God is not bound! [10] Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory. [11] The saying is trustworthy, for:

If we have died with him, we will also live with him;

[12] if we endure, we will also reign with him;

if we deny him, he also will deny us;

[13] if we are faithless, he remains faithful—

for he cannot deny himself.

A WORKER APPROVED BY GOD

[14] Remind them of these things, and charge them before God [1] not to quarrel about words, which does no good, but only ruins the hearers. [15] Do your best to present yourself to God as one approved, [2] a worker who has no need to be ashamed, rightly handling the word of truth. 16 But avoid irreverent babble, for it will lead people into more and more ungodliness, [17] and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, [18] who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some. [19] But God’s firm foundation stands, bearing this seal: “The Lord knows those who are his,” and, “Let everyone who names the name of the Lord depart from iniquity.”

[20] Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. [21] Therefore, if anyone cleanses himself from what is dishonorable, [3] he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.

22 So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. [23] Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. [24] And the Lord’s servant [4] must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, [25] correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, [26] and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.

GODLESSNESS IN THE LAST DAYS

3  But understand this, that in the last days there will come times of difficulty. 2 For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, 3 heartless, unappeasable, slanderous, without self-control, brutal, not loving good, 4 treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, [5] having the appearance of godliness, but denying its power.  Avoid such people. [6] For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, 7 always learning and never able to arrive at a knowledge of the truth. [8] Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. 9 But they will not get very far, for their folly will be plain to all, as was that of those two men.

ALL SCRIPTURE IS BREATHED OUT BY GOD

[10] You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, [11] my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra—which persecutions I endured; yet from them all the Lord rescued me. [12] Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, 13 while evil people and impostors will go on from bad to worse, deceiving and being deceived. [14] But as for you, continue in what you have learned and have firmly believed, knowing from whom [1] you learned it [15] and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. [16]  All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God [2] may be complete, equipped for every good work.

PREACH THE WORD

4  I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: [2] preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. [3] For the time is coming when people will not endure sound [1] teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, [4] and will turn away from listening to the truth and wander off into myths. [5] As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry.

[6] For I am already being poured out as a drink offering, and the time of my departure has come. [7] I have fought the good fight, I have finished the race, I have kept the faith. [8] Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have loved his appearing.

PERSONAL INSTRUCTIONS

[9] Do your best to come to me soon. [10] For Demas, in love with this present world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, [2] Titus to Dalmatia. [11] Luke alone is with me. Get Mark and bring him with you, for he is very useful to me for ministry. [12] Tychicus I have sent to Ephesus. [13] When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments. [14]  Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds. 15 Beware of him yourself, for he strongly opposed our message. [16] At my first defense no one came to stand by me, but all deserted me. May it not be charged against them! [17] But the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion’s mouth. [18] The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen.

FINAL GREETINGS

[19] Greet Prisca and Aquila, and the household of Onesiphorus. [20] Erastus remained at Corinth, and I left Trophimus, who was ill, at Miletus. [21] Do your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brothers. [1]

[22] The Lord be with your spirit. Grace be with you. [2]

STUDY NOTES FOR 2 TIMOTHY 1

STUDY NOTE FOR 2 TIMOTHY 1:1 apostle of Christ Jesus. One sent out as an eyewitness of the resurrected Christ and as His official representative (2 Cor. 1:1 note).

by the will of God. Paul identifies the one who commissioned him, stressing that his apostleship is not due to human appointment or self-appointment (1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1; Col. 1:1).

according to the promise of the life that is in Christ Jesus. The role of the apostle is to proclaim the life that is found in Christ alone (1 Tim. 1:16 note). BACK TO 2 TIMOTHY 1:1

STUDY NOTE FOR 2 TIMOTHY 1:2 beloved child. See Introduction to 1 Timothy: Date and Occasion; 1 Cor. 4:17 (cf. note 1 Tim. 1:2).

Grace ... our Lord. See note 1 Tim. 1:2. BACK TO 2 TIMOTHY 1:2

STUDY NOTE FOR 2 TIMOTHY 1:3–5 As in most of his letters (the exceptions are Galatians, 1 Timothy, and Titus), Paul follows his salutation with a section giving thanks to God for the recipients of the letter. Here he focuses on his relationship with Timothy and his confidence in Timothy’s faith. BACK TO 2 TIMOTHY 1:3

STUDY NOTE FOR 2 TIMOTHY 1:4 I remember your tears. Probably the tears Timothy shed the last time Paul left him.

I long to see you. Paul anticipates his request in 4:9, 21. BACK TO 2 TIMOTHY 1:4

STUDY NOTE FOR 2 TIMOTHY 1:5 Lois ... Eunice. These women are named only here in the NT. They were Jewish, unlike Timothy’s father, a Greek, who apparently had not allowed Eunice to have their son circumcised in infancy (Acts 16:1–3). Nonetheless, Timothy had been taught the sacred Scriptures “from childhood” (3:15), and the seed of God’s Word had flourished in Timothy’s heart as Paul brought the news of Jesus the Messiah to Lystra. See Introduction to 1 Timothy: Date and Occasion. BACK TO 2 TIMOTHY 1:5

STUDY NOTE FOR 2 TIMOTHY 1:6–14 Paul moves into the body of the letter. As he exhorts Timothy to boldness and faithfulness, Paul discusses the gospel and his own role in proclaiming it.

1:6 fan into flame the gift of God. This strong expression suggests that Timothy was being less forceful than he should have been in using the spiritual gift God had given him (1 Tim. 4:14).

laying on of my hands. See note 1 Tim. 1:18; 4:14; 5:22. BACK TO 2 TIMOTHY 1:6

STUDY NOTE FOR 2 TIMOTHY 1:7 fear. Or, “cowardice.” This strong expression was necessary, given Timothy’s natural timidity and the gravity of his situation. BACK TO 2 TIMOTHY 1:7

STUDY NOTE FOR 2 TIMOTHY 1:8 me his prisoner. Paul is in prison in Rome (2:9; cf. Introduction: Date and Occasion). BACK TO 2 TIMOTHY 1:8

STUDY NOTE FOR 2 TIMOTHY 1:9 to a holy calling. The goal of God’s election and calling is the sanctification of His people (Eph. 1:4).

not ... grace. This is a marvelous affirmation that salvation is by grace, not by human merit (Eph. 2:8, 9; see Titus 3:4–6).

because of his own purpose. God’s decree and work of redemption is based solely on His own purpose and good pleasure. Elsewhere, this divine purpose is identified in terms of mercy (Titus 3:5) and love (Eph. 1:4, 5).

before the ages began. An affirmation that the divine decree of redemption through Christ is from eternity (Eph. 1:4; Titus 1:2; 1 Pet. 1:20; Rev. 13:8). In this way, Paul underscores this point that our redemption is entirely of grace and not at all in response to or grounded upon our efforts. BACK TO 2 TIMOTHY 1:9

STUDY NOTE FOR 2 TIMOTHY 1:10 the appearing. Elsewhere Paul consistently applies this term to Jesus’ second coming at the end of history (4:1, 8; 1 Tim. 6:14; Titus 2:13), but here it refers to His incarnation in His first coming.

our Savior Christ Jesus. Christ is the Mediator of the covenant of grace (Titus 1:4; 2:13; 3:6).

who abolished death and brought life and immortality to light. That is, through His death and resurrection (Heb. 2:14, 15; Rev. 1:18). BACK TO 2 TIMOTHY 1:10

STUDY NOTE FOR 2 TIMOTHY 1:11 preacher and apostle and teacher. See 1 Tim. 2:7. BACK TO 2 TIMOTHY 1:11

STUDY NOTE FOR 2 TIMOTHY 1:12 I suffer. Paul is in prison (v. 8; 2:9). Paul’s entire ministry has been characterized by suffering for Christ (Acts 9:16; 2 Cor. 11:23–33).

I am not ashamed. Having exhorted Timothy not to be ashamed to speak out for Christ (v. 8), Paul presents himself as a model of boldness in the face of suffering (2:8–10; 3:10, 11). The gospel is folly to a perishing world, but God’s servants are not ashamed of the gospel because it is the very wisdom of God (1 Cor. 1:18–2:5; Rom. 1:16, 17). He had asked for the churches’ prayers, that he might not be ashamed of Christ and His gospel but present it boldly in the highest court of the empire (Phil. 1:19, 20; Eph. 6:19, 20). Now, in his second imprisonment at Rome, their prayers are still being answered.

that Day. Judgment Day (v. 18; 4:8).

what has been entrusted to me. This relative clause reflects the concise Gk. expression, “my deposit,” as a reference to the gospel of which Paul has been a steward and trustee. As he completes his own race, Paul knows that God will guard His own word from loss or distortion. Since God will do so by means of His messengers, Paul also charges Timothy, using the same term, to “guard the good deposit entrusted to you” (v. 14). BACK TO 2 TIMOTHY 1:12

STUDY NOTE FOR 2 TIMOTHY 1:13 sound words. This theme runs throughout the Pastoral Letters (1 Tim. 1:10 note; 6:3; Titus 1:9; 2:1), although only here does Paul indicate that these health-imparting words are arranged in a “pattern”—a system of interlocking and related truths. BACK TO 2 TIMOTHY 1:13

STUDY NOTE FOR 2 TIMOTHY 1:14 the good deposit entrusted to you. See v. 12 and note on 1 Tim. 6:20. BACK TO 2 TIMOTHY 1:14

STUDY NOTE FOR 2 TIMOTHY 1:15–18 Paul’s concern that Timothy be faithful leads him to set forth specific examples of unfaithfulness and faithfulness.

1:15 all. Paul is probably writing with intentional exaggeration to make sure his readers see the extent of the disloyalty. At the same time, he later expresses his distress over being virtually alone, through a combination of desertion (Demas, 4:10; others, 4:16) and the deployment of faithful colleagues to other places (Crescens, Titus, Tychicus, 4:10, 12).

Asia. A Roman province across the Aegean Sea from Greece and today part of western Turkey. Ephesus, where Timothy was serving as Paul’s representative, was the leading city of this province.

Phygelus and Hermogenes. Not mentioned elsewhere in the NT. Probably Paul mentions them because he had counted on their support. BACK TO 2 TIMOTHY 1:15

STUDY NOTE FOR 2 TIMOTHY 1:16 Onesiphorus. A member of the church at Ephesus who distinguished himself through his loyalty to Paul (v. 18; cf. 4:19). His proactive readiness, upon arriving at Rome, to find and serve Paul without shame, despite the apostle’s chains, is a salutary example for Paul’s beloved child Timothy (see v. 8). BACK TO 2 TIMOTHY 1:16

STUDY NOTE FOR 2 TIMOTHY 1:17 when he arrived in Rome. Onesiphorus may have come to Rome specifically to aid Paul, as Epaphroditus had earlier traveled there on behalf of the Philippian church (Phil. 2:25–30; 4:18). BACK TO 2 TIMOTHY 1:17

STUDY NOTE FOR 2 TIMOTHY 1:18 that Day. The day of judgment (v. 12; 4:8). BACK TO 2 TIMOTHY 1:18

STUDY NOTES FOR 2 TIMOTHY 2

STUDY NOTE FOR 2 TIMOTHY 2:1–13 Paul again exhorts Timothy to be faithful, beginning with three analogies from everyday life that emphasize wholehearted devotion to a task.

2:1 my child. See note on 1:2. BACK TO 2 TIMOTHY 2:1

STUDY NOTE FOR 2 TIMOTHY 2:2 many witnesses. This statement may therefore refer to Timothy’s ordination through the laying on of hands by Paul and a gathering of elders (1:6; 1 Tim. 1:18; 4:14).

faithful men who will be able to teach others. Presumably bishops (overseers), that is, elders (1 Tim. 3:1 note; 5:17; cf. Titus 1:7 note). BACK TO 2 TIMOTHY 2:2

STUDY NOTE FOR 2 TIMOTHY 2:3–7 Paul draws analogies to Timothy’s ministry to Christ from three spheres of vocation: military life (vv. 3, 4), athletics (v. 5), and farming (v. 6). Then he summons Timothy to meditate on the implications of these illustrations (v. 7).

2:3, 4 A good soldier of Christ Jesus. Readiness to suffer, loyalty, and a single-minded commitment to please one’s commander are demanded of Christ’s soldiers. For Paul’s other uses of military metaphors for the Christian life, see 4:7; Rom. 13:12, 14; 1 Cor. 9:7; 2 Cor. 6:7; 10:4; Eph. 6:10–20; Phil. 1:27; 2:25; 4:3; 1 Tim. 1:18; 6:12; Philem. 2. BACK TO 2 TIMOTHY 2:3

STUDY NOTE FOR 2 TIMOTHY 2:5, 6 crowned ... crops. These athletic and farming analogies add a promise of future reward, which is the consummation of our salvation in our glorification (vv. 10–12). BACK TO 2 TIMOTHY 2:5, 6

STUDY NOTE FOR 2 TIMOTHY 2:8 risen from the dead. The resurrection of Christ is at the center of Paul’s theology (Rom. 4:25; Rom. 6:4–10; 1 Cor. 15:12–22). It is the basis for the hope expressed in vv. 11, 12.

the offspring of David. Jesus fulfills God’s promise to grant to one of David’s descendants an eternal kingship (2 Sam. 7:12–16; Matt. 1:1; Mark 12:35; Luke 1:32, 33; John 7:42; Acts 2:30–36; 13:22, 23; Rev. 5:5). For the association of Christ’s resurrection and His descent from David, see Rom. 1:3, 4. BACK TO 2 TIMOTHY 2:8

STUDY NOTE FOR 2 TIMOTHY 2:9 I am suffering. See note on 1:8.

the word of God is not bound. In his prior imprisonment, Paul saw his chains actually advance the gospel of Christ (Phil. 1:12–14). Though under house arrest, he spoke the Word “without hindrance” to all who visited him (Acts 28:31). BACK TO 2 TIMOTHY 2:9

STUDY NOTE FOR 2 TIMOTHY 2:10 the elect. Those whom God has chosen from before the foundation of the world to be saved (Titus 1:1).

the salvation that is in Christ Jesus. The salvation that comes through faith in Christ (3:15). See theological note “Salvation” on p. 2058.

eternal glory. This glory is the final, complete salvation of the elect in the new order of God. The saints will have resurrection bodies and transformed human natures (1 Cor. 15:42–49). They will experience fully the triumph of Christ over sin and death, and know fullness of joy in a life secured for them by Christ’s death, resurrection, and ascension (v. 11; Matt. 13:43; 1 Tim. 1:16 note; cf. Ps. 16:11). BACK TO 2 TIMOTHY 2:10

STUDY NOTE FOR 2 TIMOTHY 2:11 The saying is trustworthy. See note on 1 Tim. 1:15. What follows may be part of an early Christian hymn.

If we have died with him. A reference to the believer’s union with Christ in His death on the cross (Rom. 6:3–11). BACK TO 2 TIMOTHY 2:11

STUDY NOTE FOR 2 TIMOTHY 2:12 if we endure. This refers to perseverance in the face of hardship (v. 10).

we will also reign with him. A NT image for the eternal glory that Christians receive through Christ (Matt. 19:28; Rom. 5:17; Rev. 3:21; 5:10; 20:4, 6; 22:5).

if we deny him, he also will deny us. A sober warning against apostasy, grounded in the words of Jesus Himself (Matt. 10:33). BACK TO 2 TIMOTHY 2:12

STUDY NOTE FOR 2 TIMOTHY 2:13 if we are faithless, he remains faithful. This is a wonderful affirmation of assurance that although we are called to endure and be faithful, salvation does not rest ultimately on our faithfulness, but upon the perfect faithfulness of Christ (v. 19).

he cannot deny himself. Christian hope is rooted firmly in the unchanging character of God (Num. 23:19; Titus 1:2) and His unchangeable redemptive purpose for His elect (Heb. 6:13–20). BACK TO 2 TIMOTHY 2:13

STUDY NOTE FOR 2 TIMOTHY 2:14 quarrel about words. One of the characteristics of the false teachers (v. 23; 1 Tim. 1:4; 6:4; Titus 3:9). False teaching “only ruins the hearers,” but sound doctrine alone can save and restore its hearers. BACK TO 2 TIMOTHY 2:14

STUDY NOTE FOR 2 TIMOTHY 2:15 the word of truth. The whole counsel of God, with emphasis upon the gospel (2:8, 9; 4:2). BACK TO 2 TIMOTHY 2:15

STUDY NOTE FOR 2 TIMOTHY 2:17 Hymenaeus. Mentioned also in 1 Tim. 1:19, 20 as one who has made “shipwreck” of his faith.

Philetus. Mentioned nowhere else in the NT. BACK TO 2 TIMOTHY 2:17

STUDY NOTE FOR 2 TIMOTHY 2:18 the resurrection has already happened. This false belief denied the future bodily resurrection of Christians and affirmed instead that a spiritual resurrection at conversion was the sum total of the Christian’s resurrection. Thus, this false belief resulted in an overemphasis on present experience (1 Cor. 15:12–14). Furthermore, to deny a final bodily resurrection is to deny that there is a final reversal of Adam’s sin, which not only introduced spiritual death but also physical death. Thus, it is to deny a final salvation of the whole person in an eternal new creation. Consequently, such a teaching is heresy.

They are upsetting the faith of some. The doctrines of the false teachers are at odds with the gospel. Timothy must warn the church about them (v. 14). BACK TO 2 TIMOTHY 2:18

STUDY NOTE FOR 2 TIMOTHY 2:19 God’s firm foundation. This statement is a reference to God’s elect (cf. 2:10; Titus 1:1).

stands. In contrast to those who wander away (v. 18).

seal. An expression of ownership and security.

The Lord knows those who are his. A quotation of Num. 16:5 (according to the Septuagint). In the OT context, Korah and other rebels insisted that they had the right to demand access to God’s presence, but the Lord reasserted His sovereign right to choose Aaron as His high priest to draw near in His most holy place. Inscribed on the people of God is His eternal decree of election (v. 11), which ensures the security of the body of Christ (John 10:29).

Let everyone ... depart. Perhaps also inscribed on the membership of God’s people is His call to holiness (v. 21), including the repudiation of false teaching. Paul may be paraphrasing, from the same OT context, God’s summons to the Israelites to keep their distance from Korah and his comrades (Num. 16:26). In accordance with the Num. 16:26 allusion, the idea is that the false teachers are being exhorted to “depart” from their false teaching (perhaps in line with and developed in 2:25, 26). BACK TO 2 TIMOTHY 2:19

STUDY NOTE FOR 2 TIMOTHY 2:20, 21 These verses provide an example from everyday life of the importance of holiness—being set apart for a noble (godly) task. BACK TO 2 TIMOTHY 2:20, 21

STUDY NOTE FOR 2 TIMOTHY 2:23 controversies ... quarrels. See note on 2:14; 1 Tim. 1:3, 4, 6, 7. BACK TO 2 TIMOTHY 2:23

STUDY NOTE FOR 2 TIMOTHY 2:24 the Lord’s servant. This title evokes the image of the servant of the Lord in Isaiah, who treats the bruised reed and smoldering wick with gentleness (Is. 42:1–3, applied to Jesus in Matt. 12:15–21). See also Matt. 11:28–30. Jesus’ patience and kindness in response to obstinate opponents project the pattern for those who teach His church. BACK TO 2 TIMOTHY 2:24

STUDY NOTE FOR 2 TIMOTHY 2:25, 26 The Christian must never assume that those who are ensnared by the devil’s false teaching are irretrievably lost. The gospel must be proclaimed to all. Notice Paul’s concern for the manner in which Timothy is to engage his opponents—with kindness, patience, gentleness, and the other fruit of the Holy Spirit (cf. Gal. 5:22). BACK TO 2 TIMOTHY 2:25, 26

STUDY NOTES FOR 2 TIMOTHY 3

STUDY NOTE FOR 2 TIMOTHY 3:1–9 Paul continues on the theme of false teaching by turning to an attack on the false teachers themselves, noting their impact upon the church at Ephesus, but concluding with the affirmation that they will not succeed in the end.

3:1 the last days. The era inaugurated by Christ’s first advent and completed by His second (1 Tim. 4:1 note). BACK TO 2 TIMOTHY 3:1

STUDY NOTE FOR 2 TIMOTHY 3:5 having the appearance of godliness, but denying its power. What makes the false teachers so dangerous is that they appear to be Christians (Matt. 7:15, 21–23). BACK TO 2 TIMOTHY 3:5

STUDY NOTE FOR 2 TIMOTHY 3:6 weak women. Paul’s point is not that all women are this way, but that some have been especially vulnerable to deception. The false teachers at Ephesus had been especially successful in deceiving women (1 Tim. 2:14; 5:13–15). BACK TO 2 TIMOTHY 3:6

STUDY NOTE FOR 2 TIMOTHY 3:8 Jannes and Jambres. According to Jewish tradition, these are the names of two of the Egyptian magicians who opposed Moses before Pharaoh (Ex. 7; 8). Paul’s inclusion of these names in his second letter to Timothy indicates that this Jewish tradition reflects actual history. BACK TO 2 TIMOTHY 3:8

STUDY NOTE FOR 2 TIMOTHY 3:10–17 With the problem of the false teachers fully in view, Paul once more turns to exhorting Timothy to faithfulness, first in terms of the example that Paul has set (and implicitly that of Timothy’s mother and grandmother), and then in terms of confidence in and obedience to Scripture.

3:10, 11 Once again, Paul appeals to his own life, both his faithfulness and his sufferings, as an example for Timothy (1:11–13; 2:8–10). BACK TO 2 TIMOTHY 3:10

3:11 Antioch ... Iconium ... Lystra. Three cities in the Roman province of Galatia where Paul preached the gospel on his first missionary journey (Acts 13:14–14:20). Against significant opposition, Paul succeeded in establishing a church in each city (Acts 14:21–23). Paul mentions these cities, including Timothy’s home of Lystra, in order to appeal to the roots of Timothy’s faith (vv. 14, 15; 1:5). Since Timothy’s maturity was evident to the church when Paul and Silas reached Lystra on Paul’s second journey (Acts 16:2), it appears that Timothy, his mother, Eunice, and his grandmother Lois had come to faith in Jesus the Messiah as a result of that first journey (1:5).

the Lord rescued me. Paul was stoned and left for dead at Lystra, but God revived him (Acts 14:19). See 4:18 and note. BACK TO 2 TIMOTHY 3:11

STUDY NOTE FOR 2 TIMOTHY 3:12 all who desire to live a godly life ... will be persecuted. The NT teaches that Christians should expect persecution and should not be surprised when it comes upon them as they pursue godliness (Matt. 10:17, 18; John 15:20; 1 Pet. 4:12; 5:9). This was the apostles’ consistent message when encouraging newly converted believers in newly planted churches (Acts 14:22). BACK TO 2 TIMOTHY 3:12

STUDY NOTE FOR 2 TIMOTHY 3:14 from whom you learned it. A reference to Timothy’s mother and grandmother (1:5), as well as to Paul himself. BACK TO 2 TIMOTHY 3:14

STUDY NOTE FOR 2 TIMOTHY 3:15 from childhood. According to custom, the Jewish parent was to begin instructing a child in the law when the child reached five years old.

you have been acquainted with the sacred writings. The false teachers have been misinterpreting the OT (1 Tim. 1:7; Titus 3:9). Timothy needs to remember the proper instruction he received at the hands of his mother and grandmother. The “sacred writings” here are the books of the OT. The NT did not yet exist as a complete collection. Indeed, some of the NT books had not yet been written.

salvation ... in Christ Jesus. The OT, interpreted properly, leads one to understand the central role of Jesus Christ in God’s overall plan for His creation (Luke 24:25–27, 44–49; John 5:45–47). This fact confirms both the error and danger of the false teachers’ mishandling of the OT law. BACK TO 2 TIMOTHY 3:15

STUDY NOTE FOR 2 TIMOTHY 3:16 All Scripture. The OT (v. 15 note).

breathed out by God. This is one of the most important expressions in the NT of the doctrine of the divine inspiration of Scripture. The Bible has been breathed out by the Spirit of God (2 Pet. 1:21). God is the source and ultimate author of Scripture. Though written by human authors, Scripture nevertheless has the full weight of His authority. The Bible, from start to finish and down to its very words, is the inerrant Word of God.

The great American Reformed theologian, B.B. Warfield, who taught at Princeton Theological Seminary from 1887–1921, demonstrated that the Gk. term translated “breathed out by God” (theopneustos) refers to all of Scripture and not just portions of it. In other words, the entirety of the canon of Scripture, down to the individual words themselves, were given by God and therefore entirely true. The Bible affirms no errors and is the only infallible source of Christian doctrine. BACK TO 2 TIMOTHY 3:16

STUDY NOTES FOR 2 TIMOTHY 4

STUDY NOTE FOR 2 TIMOTHY 4:1–5 Paul brings to a conclusion the appeal to Timothy begun in 1:6.

4:1 in the presence of God. Paul mentions witnesses to impress on Timothy the utmost seriousness of the charge, just as elsewhere he invokes God as a witness to emphasize the truth of his assertions (Rom 1:9; 9:1; 2 Cor. 1:23; Phil. 1:8; 1 Thess. 2:5).

Christ Jesus, who is to judge. For Christ as the Judge of all, see v. 8; Matt. 25:31–46; John 5:22, 27; Acts 10:42.

his appearing. Christ’s second coming (cf. v. 8; 1 Tim. 6:14; Titus 2:13). BACK TO 2 TIMOTHY 4:1

STUDY NOTE FOR 2 TIMOTHY 4:2 the word. The whole Word of God, with emphasis upon the gospel (cf. 2:15).

in season and out of season. In every situation, whether good or bad, the Word is to be proclaimed. BACK TO 2 TIMOTHY 4:2

STUDY NOTE FOR 2 TIMOTHY 4:3 sound teaching. See note on 1:13.

itching ears. Some people have an endless fascination with everything but the truth. They look for and attract false teachers to themselves.

they. Presumably a reference to some who are associated with the church. BACK TO 2 TIMOTHY 4:3

STUDY NOTE FOR 2 TIMOTHY 4:4 myths. See note on 1 Tim. 1:4. BACK TO 2 TIMOTHY 4:4

STUDY NOTE FOR 2 TIMOTHY 4:5 A final exhortation to faithfulness, even though others may be turning away.

the work of an evangelist. One who announces good news (the evangel, or gospel), particularly to those not yet converted. In Eph. 4:11, evangelists are listed alongside apostles, prophets, shepherds, and teachers as those who bring God’s Word. Philip, first ordained to care for widows’ material needs, was later sent out to proclaim the gospel in Samaria, to an Ethiopian, and in coastal towns; thus, he is also called an evangelist (Acts 21:8). BACK TO 2 TIMOTHY 4:5

STUDY NOTE FOR 2 TIMOTHY 4:6–8 Paul’s impending death provides the reason for his extended appeal to Timothy (Introduction: Date and Occasion).

4:6 already. Paul accepts the inevitability of his death, even if it may still be several months away. His sense of completion in this second imprisonment differs markedly from his expectation of release to carry on further ministry when he wrote Philippians (Phil. 1:24–26; 2:24).

poured out as a drink offering. This metaphor for death (cf. Phil. 2:17) is taken from the language of the OT sacrificial system. A drink offering of wine was poured out in the sanctuary as an offering to God (Num. 15:5, 7, 10; 28:7). Paul understands his impending death as an offering to Christ.

my departure. Another metaphor for death (Phil. 1:23). Paul held steadfastly to the hope and assurance of a destination beyond the grave (v. 18; cf. Phil. 2:21–23). BACK TO 2 TIMOTHY 4:6

STUDY NOTE FOR 2 TIMOTHY 4:7 With these three metaphors, Paul signifies the end of his ministry. His concern is not that he has been a success, but rather that he has been faithful to his Lord. He has exhorted Timothy through similar metaphors to be faithful (1 Tim. 6:12; 2 Tim. 2:4). BACK TO 2 TIMOTHY 4:7

STUDY NOTE FOR 2 TIMOTHY 4:8 the crown of righteousness. Perhaps the crown awarded for the faithful life of one who has received the righteousness of Christ through faith (Rom. 3:22). More likely, this is the crown consisting of perfect righteousness—eternal life that is given to the believer as the climax of the process of sanctification (2:10; James 1:12; 1 Pet. 5:4; Rev. 2:10).

the righteous judge. Christ in His role as the divine Judge who brings to completion the work He has begun in His elect.

that Day. Judgment day (1:12, 18).

his appearing. Christ’s second coming (v. 1). BACK TO 2 TIMOTHY 4:8

STUDY NOTE FOR 2 TIMOTHY 4:9–18 Paul now turns to his primary reason for writing the letter: he wants to see Timothy one last time. Paul gives Timothy various instructions regarding his journey to Rome, informs Timothy of his present status, and concludes with a profound expression of trust in his Lord.

4:9 Do your best to come to me. Paul hinted at his desire to see Timothy in 1:4.

soon. See note on v. 21. BACK TO 2 TIMOTHY 4:9

STUDY NOTE FOR 2 TIMOTHY 4:10 Demas. A coworker present with Paul during his first Roman imprisonment (Col. 4:14; Philem. 24).

Thessalonica. A city in the Roman province of Macedonia where Paul had established a church on his second missionary journey (Acts 17:1–10).

Crescens. Mentioned nowhere else in the NT, he was apparently another of Paul’s coworkers.

Galatia. Either a Roman province Paul visited on his first missionary journey (3:11 note), or a region in Asia Minor that Paul visited on his second missionary journey (Acts 16: 6).

Titus. Another of Paul’s coworkers. See Introduction to Titus: Date and Occasion.

Dalmatia. Another name for the Roman province of Illyricum, the westernmost province reached by Paul on his first three missionary journeys (Rom. 15:19). BACK TO 2 TIMOTHY 4:10

STUDY NOTE FOR 2 TIMOTHY 4:11 Luke. The “beloved physician,” mentioned in Col. 4:14 and Philem. 24, who traveled with Paul throughout much of his second and third missionary journeys (Introduction to Luke: Author).

Get Mark and bring him with you. A beautiful example of Christian forgiveness and restoration. John Mark’s desertion of Paul and Barnabas during their first missionary journey (Acts 13:13) had occasioned the dissolution of the partnership between Paul and Barnabas (Acts 15:37–39). Later, Mark regained Paul’s favor (Col. 4:10; Philem. 24). Now, at the end of his life, Paul wants to see him, “for he is very useful.” BACK TO 2 TIMOTHY 4:11

STUDY NOTE FOR 2 TIMOTHY 4:12 Tychicus. The coworker of Paul, mentioned in Acts 20:4 and Titus 3:12, who carried Paul’s epistles to the churches in Ephesus and Colossae during Paul’s first Roman imprisonment (Eph. 6:21; Col. 4:7).

to Ephesus. Tychicus is to take this letter to Timothy and serve as his replacement. BACK TO 2 TIMOTHY 4:12

STUDY NOTE FOR 2 TIMOTHY 4:13 cloak. A heavy woolen garment used for protection against dampness and cold. Paul is anticipating the arrival of winter (v. 21).

Carpus. Mentioned nowhere else in the NT.

Troas. A port linking the Roman province of Asia with Macedonia across the Aegean Sea (Acts 16:7, 8 note). Paul had traveled through Troas on his second and third missionary journeys (Acts 16:8, 11; 20:5, 6). When Paul was in Troas on this fourth and final journey is not clear. This may have been the place where Paul was arrested and from where he was transported to Rome.

books. Likely materials for writing to the churches and/or copies of Paul’s writings that he had already sent to his coworkers and the churches under his care.

parchments. Parchment is a writing material made from the skins of animals, especially sheep or goats. It is significantly more durable than papyrus. Probably Paul was asking for parts of the OT. BACK TO 2 TIMOTHY 4:13

STUDY NOTE FOR 2 TIMOTHY 4:14 Alexander the coppersmith. See note on 1 Tim. 1:20.

did me great harm. This incident is mentioned nowhere else in the NT.

the Lord will repay him according to his deeds. That is, on the day of final judgment (Matt. 16:27; Rom. 2:6; Rev. 22:12). BACK TO 2 TIMOTHY 4:14

STUDY NOTE FOR 2 TIMOTHY 4:16 first defense. A preliminary hearing before Paul’s actual trial, which he now awaits (Introduction: Date and Occasion).

May it not be charged against them. An expression of forgiveness in the face of death reminiscent of Christ (Luke 23:34) and of Stephen (Acts 7:60), whose death Paul had witnessed and approved of in his years of unbelief (Acts 7:58; 8:1). BACK TO 2 TIMOTHY 4:16

STUDY NOTE FOR 2 TIMOTHY 4:17 But the Lord stood by me. Paul had learned long ago that he could always depend upon the one who had commissioned him (2 Cor. 12:9, 10; Phil. 4:11–13).

the message might be fully proclaimed. This probably refers to Paul’s proclamation of the gospel at his preliminary hearing.

all the Gentiles might hear. Paul had preached the gospel in a public forum at the center of the Roman Empire.

rescued from the lion’s mouth. A metaphor for a narrow escape from death, perhaps alluding to Daniel’s deliverance from actual lions (Dan. 6). Paul’s preliminary hearing resulted in a temporary reprieve. See note on 1 Cor. 15:32. BACK TO 2 TIMOTHY 4:17

STUDY NOTE FOR 2 TIMOTHY 4:18 will rescue me from every evil deed. Paul does not believe that Christ will prevent his physical death (v. 6), but is expressing his absolute trust in Christ (2:13) as the one who purposes to overrule evil for His glory and for the good of His servants.

bring me safely into his heavenly kingdom. This is the ultimate hope of all who trust in Christ. Death, far from keeping Paul from Christ’s kingdom, is the very means of his entrance into the fullness of the blessings of Christ’s spiritual kingdom. BACK TO 2 TIMOTHY 4:18

STUDY NOTE FOR 2 TIMOTHY 4:19–21 As is his custom, Paul closes the letter with personal greetings and a benediction.

4:19 Prisca and Aquila. “Prisca” is a shortened form of “Priscilla,” as it is spelled elsewhere in Acts and Paul’s letters. She and her husband, Aquila, had been friends of Paul from the time he first visited Corinth on his second missionary journey. They were Jews, and like Paul were tentmakers (Acts 18:2, 3). They had come to Corinth from Rome. Later, they accompanied Paul to Ephesus (Acts 18:18, 19) and hosted a church in their home there for several years before returning to Rome (Rom. 16:3, 4; 1 Cor. 16:19). They had now apparently returned to Ephesus where Timothy was (1 Tim. 1:3).

the household of Onesiphorus. See note on 1:16. This greeting indicates that Timothy was still in Ephesus (1:18). BACK TO 2 TIMOTHY 4:19

STUDY NOTE FOR 2 TIMOTHY 4:20 Erastus. Presumably the same person as Corinth’s treasurer mentioned in Rom. 16:23.

Corinth. The provincial capital of the Roman province of Achaia. It was visited by Paul on his second and third missionary journeys. Corinth is fifty miles (80 km) west of Athens.

Trophimus. A member of the church at Ephesus who accompanied Paul to Jerusalem at the close of his third missionary journey (Acts 20:4; 21:29).

Miletus. A seaport just south of Ephesus, which Paul visited at the end of his third missionary journey (Acts 20:15, 17). When Paul visited Miletus on his fourth and final journey is not clear. BACK TO 2 TIMOTHY 4:20

STUDY NOTE FOR 2 TIMOTHY 4:21 before winter. Winter weather would prevent travel by ship (see Acts 27:9–12; 28:11). Paul may have felt that if Timothy waited too long, he would not arrive before Paul’s execution (v. 9). In any event, he needed his cloak before winter (v. 13).

Eubulus ... Pudens and Linus and Claudia. These were Christians in Rome, although none is mentioned elsewhere in the NT. BACK TO 2 TIMOTHY 4:21

STUDY NOTE FOR 2 TIMOTHY 4:22 Grace be with you. The Gk. word for “you” is plural (text note). Presumably, Paul intended the letter to be read to the entire church (1 Tim. 6:21 note; Titus 3:15). BACK TO 2 TIMOTHY 4:22

FOOTNOTES FOR 2 TIMOTHY 1

1 Or with 2 Greek before times eternal

1 Or what I have entrusted to him; Greek my deposit 2 Or healthy

FOOTNOTES FOR 2 TIMOTHY 2

3 The Greek word anthropoi can refer to both men and women, depending on the context

1 Some manuscripts the Lord 2 That is, one approved after being tested 3 Greek from these things 4 Greek bondservant

FOOTNOTES FOR 2 TIMOTHY 3

1 The Greek for whom is plural 2 That is, a messenger of God (the phrase echoes a common Old Testament expression)

FOOTNOTES FOR 2 TIMOTHY 4

1 Or healthy 2 Some manuscripts Gaul

1 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church 2 The Greek for you is plural

The EPISTLE of PAUL the APOSTLE to

Titus

TITLE AND AUTHOR

According to the letter itself and early Christian tradition, the book of Titus was written by Paul. Some critical scholars have attempted to prove that someone other than the apostle wrote the letter, but as is true of their attempts to do so with the other Pastoral Epistles (1 Timothy, and 2 Timothy), they have been unable to make a convincing case. See Introduction to 1 Timothy, esp. the sections Date and Occasion, Literary Features, and Theology of 1 Timothy.

DATE AND OCCASION

Titus, like 1 Timothy, was composed while Paul was in the midst of his fourth missionary journey and probably dates to between A.D. 62 and 64 (see Introduction to 1 Timothy: Date and Occasion and Introduction to 1 Timothy: Special Issues).

Titus was a Gentile Christian who was probably converted under the ministry of Paul (1:4). The NT provides little information about him, and he is not mentioned in Acts. Paul took him to Jerusalem early in his missionary labors, where he refused to have Titus circumcised (Gal. 2:1–3), and Titus apparently traveled with Paul on his second and third missionary journeys, as well as for part of his fourth missionary journey. He was a trusted associate of Paul, upon whom Paul could count in delicate situations, such as the situation at Corinth (2 Cor. 2:13; 7:6, 13, 14; 8:6, 16, 23; 12:18). Titus later served as Paul’s representative on the island of Crete (1:5) and in the province of Dalmatia (2 Tim. 4:10).

Paul wrote to Titus from Macedonia (3:12). On an earlier leg of the journey, he and Titus had been involved in missionary activity on the island of Crete. When Paul departed, he left Titus behind to continue the work (1:5). Paul wrote this letter to Titus to encourage him to bring his ministry on the island to a close. Specifically, Paul wanted Titus to complete the organization of the churches via the appointment of mature and godly elders (overseers; 1:5–9) to deal with the false teachers who were present (1:10–14; 3:9–11), and to give instructions on proper conduct to the churches and to various subgroups in them (2:1–3:8). Sound leadership was particularly needed not only because deceivers “especially of the circumcision party” were unsettling the faith of individuals and families (1:10, 11), but also because the ethically unhealthy cultural atmosphere on the island, diagnosed even by an indigenous “prophet,” made Cretans particularly vulnerable to religious exploitation (1:12–16). When his replacement arrived, Titus was to meet Paul in Nicopolis (3:12).

GENRE

The book of Titus is a letter, and it generally follows standard first-century epistolary conventions (see “Introduction to the Epistles”). It contains a standard letter opening (1:1–4), body (1:5–3:11), and conclusion (3:12–15). It is a personal letter, written from Paul to a single individual. Like 1 and 2 Timothy, the epistle to Titus closely resembles first-century Greco-Roman examples of personal letters. As is true of the other Pastoral Epistles, Titus concludes with a plural “you” in its benediction (3:15), thereby indicating that Paul intended this letter to have a public relevance as well.

Like 1 and 2 Timothy, there are also similarities between the letter to Titus and other ancient Greek government documents. See Introduction to 1 Timothy: Genre.

LITERARY FEATURES

Like 1 and 2 Timothy, Titus is a private letter from Paul to Titus, but it is intended to be read by the whole church (“Grace be with you [plural] all”; 3:15). Although Titus and Timothy were ministering in different locations (Crete and Ephesus, respectively), the principles of ministry that Paul gives to each are the same. For this reason, there are certain similarities between Titus and 1 Timothy especially. Paul sets forth qualifications for elders (1:5–9). He points Titus to the gospel that he must preach and emphasizes that God’s grace, revealed in that gospel, produces transformed lives of self-control and purity (2:11–14; 3:1–6; cf. 1:1–3). Furthermore, the apostle reminds Titus that his work is to “teach what accords with sound doctrine” (2:1) which entails bringing the Word of God to bear on people in various circumstances in life (2:2–3:2) and admonishing false teachers (1:10–16; 2:15; 3:9, 10; cf. 1:9).

One significant literary feature of this epistle (as well as of 1 and 2 Timothy) is the appearance of the phrase “the saying is trustworthy” (3:8; cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11). This phrase serves the same purpose in the letter to Titus as it does in the other Pastoral Epistles, namely, to provide a concise presentation of the essential truths of the gospel and their application to the believer. By this phrase, Paul assists Titus in grasping the central truths of the message that he is to proclaim (cf. 2:1).

CHARACTERISTICS AND PRIMARY THEMES

Like 1 Timothy, Titus is noteworthy for its information on church organization. It provides a lengthy description of the qualifications for the office of overseer and elder (1:6–9; cf. 1 Tim. 3:1–7), as well as important evidence that the terms “overseer” (1:7; rendered “bishop” in KJV) and “elder” (1:5) refer to one office, not two separate ones (cf. Acts 20:17, 28).

Titus exhibits a strong concern for sound doctrine (1:9, 13; 2:1, 2) and contains two marvelous theological meditations on the grace that God has extended in Jesus Christ (2:11–14; 3:4–7). These include affirmations of the second coming of Christ (2:13), the substitutionary atonement of Christ (2:14), regeneration by the Holy Spirit (3:5), and justification by grace (3:5, 7). Titus also affirms the deity of Christ in a striking manner—the title “Savior” is applied freely, and in the same contexts, to both God (1:3; 2:10; 3:4) and Christ (1:4; 2:13; 3:6).

Paul’s concern in this letter for sound doctrine is balanced by an emphasis on proper Christian conduct. For Paul, the two clearly go hand in hand, since the display of God’s grace in Christ’s saving work (3:4–7) is designed to produce grateful believers who “devote themselves to good works” (3:8). In particular, he emphasizes the quality of sober-mindedness (1:8; 2:2, 4–6, 12) and the importance of doing what is good, specifically in generosity toward those in need (2:7, 14; 3:1, 8, 14). Specific instruction is to be given to various subgroups within the church—older men (2:2), older women (2:3), younger women (2:4, 5), younger men (2:6–8), and slaves (2:9, 10). Character and conduct that evidence sober-mindedness and self-control are essential because unbelievers are watching the members of the Christian community, looking for opportunities to revile God’s Word (2:5) and speak evil of the church and its leaders (2:8). Submission and integrity even in the adverse conditions of slavery, on the other hand, will “adorn the doctrine of God our Savior” (2:10).

THEOLOGY OF TITUS

This brief epistle helps us to see the close and necessary connection between the “knowledge of the truth” and “godliness” (1:1)—“those who have believed” must be “careful to devote themselves to good works” (3:8). The reason why “the grace of God has appeared” is to “bring salvation for all people” and “train us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age,” even as we wait for Christ to return at the end of the age (2:11, 12, cf. 2:13). After all, the very reason that Christ died was to “redeem us from all lawlessness and to purify for Himself a people for his own possession who are zealous for good works” (2:14).

Paul insists that this salvation is a salvation by grace alone. We were morally unattractive to God and gave Him no reason to prompt Him to save us (3:3). Our salvation stems from “the goodness and loving kindness of God our Savior” (3:4). And so “he saved us, not because of works done by us in righteousness, but according to his own mercy” (3:5). It is through Jesus our Savior that we have received the Spirit, that we are justified by grace, and that we are heirs according to the hope of eternal life (3:5–7). The sure sign that we have rightly grasped these truths is a life of obedience that springs from faith in Jesus Christ.

TITUS IN THE LARGER STORY OF THE BIBLE

God declares throughout the Scriptures that His purpose in saving His people is to set them apart from the world and for Himself. This setting apart entails a moral separation from the world and a moral conformity to God. We are to be holy because God is holy, a motif that finds early expression in the books of Moses (Lev. 11:44, 45; 19:2; 20:26; cf. 1 Pet. 1:16). The NT helps us to see this same principle even more clearly. God has redeemed His people in Christ. Part of that redemption is being delivered from sin’s dominion and being enabled to live holy lives that are pleasing to God. The pattern after which we are being conformed as believers is the image of God in Christ, the second Adam (Rom 8:29; 1 Cor. 15:49; Eph. 4:24; Col. 3:10). Paul’s concern in Titus to show that the knowledge of the truth accords with godliness (1:1) is therefore part of a broader biblical concern to emphasize that the doctrines of the grace of God, when rightly embraced, always to lead to holy living.

CHRIST IN TITUS

In 2:13, Paul speaks of Jesus as “our great God and Savior,” a testimony to His deity (see notes). Christ took on our nature and “gave himself for us to redeem us,” that is, to die on the cross for sinners (2:14). Having been exalted to glory through His resurrection and ascension, Jesus Christ is the One through whom God “pour[s] out” the Holy Spirit “richly” upon us (3:6). Because Jesus has died and has been raised for us, we may be “justified by his grace” and “become heirs according to the hope of eternal life” (3:7). It is by the Spirit of Jesus that we receive the “washing of regeneration and renewal” (3:5). What makes salvation a matter of God’s “own mercy,” is that in His “goodness and loving kindness,” God sent Jesus Christ to secure, by His death and life, all the saving blessings and benefits that we enjoy in Him (3:4). He did not make it possible for us to save ourselves. He “saved us” by His grace (3:5).

HISTORY OF INTERPRETATION

Paul’s teaching on slavery (2:9, 10) has sparked discussion and controversy, particularly within the last two centuries. For further discussion, see Philemon: History of Interpretation.

SPECIAL ISSUES

Paul describes the false teaching on Crete as something that had come from within the church (1:10, 16). It was characterized by a concern with Jewish myths (1:14), genealogies and quarrels about the law (3:9), and human commandments (1:14). The false teachers reflected a narrowly Jewish-Christian perspective (1:10) and sought leadership positions for financial gain (1:11). They had been effective in leading people astray and were divisive (1:10; 3:10).

Nearly everything that Paul says in Titus about the false teaching on Crete has parallels with what he says in 1 and 2 Timothy about it in Ephesus (see Introduction to 2 Timothy: Special Issues). It is not clear why this should be the case. There is no reason to believe that there was any direct link between the two false teachings, or that everything being taught in one place was being taught in the other. On the other hand, the false teachings in the two areas may have been similar manifestations of a more general syncretistic movement in the Roman Empire at this time (compare the problems Paul addresses in Titus with those he addresses in Colossians and Ephesians).

Placing Titus in the chronology of Paul’s life given in the book of Acts is difficult, but there is evidence in the Pastoral Epistles that Paul was released at the end of the imprisonment recorded in Acts 28 and then embarked on a fourth missionary journey. On the evidence for this fourth missionary journey, see Introduction to 1 Timothy: Special Issues.

OUTLINE OF TITUS

I. SALUTATION (1:1–4)

II. ORGANIZING THE CHURCHES ON CRETE (1:5–16)

A. Why Paul Left Titus on Crete (1:5)

B. Qualifications for Elders (1:6–9)

C. Dealing with False Teachers (1:10–16)

III. INSTRUCTING VARIOUS GROUPS (CH. 2)

A. Instructions for Titus and Those under His Care (2:1–10)

B. The Theological Basis for Christian Living (2:11–14)

C. Concluding Charge to Titus (2:15)

IV. INSTRUCTING ON DOING WHAT IS GOOD (3:1–11)

A. Initial Charge (3:1, 2)

B. Human Depravity without Christ (3:3)

C. The Sinner’s Experience of the Grace of God (3:4–7)

D. Final Charge (3:8–11)

V. CONCLUSION (3:12–15)

GREETING

1  Paul, a servant [1] of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, [2] in hope of eternal life, which God, who never lies, promised before the ages began [2] [3] and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;

[4] To Titus, my true child in a common faith:

Grace and peace from God the Father and Christ Jesus our Savior.

QUALIFICATIONS FOR ELDERS

[5] This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— [6] if anyone is above reproach, the husband of one wife, [3] and his children are believers [4] and not open to the charge of debauchery or insubordination. [7] For an overseer, [5] as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, [8] but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. [9] He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound [6] doctrine and also to rebuke those who contradict it.

[10] For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. [1] [11] They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. [12] One of the Cretans, [2] a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” [3] [13] This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, [14] not devoting themselves to Jewish myths and the commands of people who turn away from the truth. [15] To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. [16] They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work.

TEACH SOUND DOCTRINE

2  But as for you, teach what accords with sound [4] doctrine. [2] Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. [3] Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, [4] and so train the young women to love their husbands and children, [5] to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. 6 Likewise, urge the younger men to be self-controlled. [7] Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, 8 and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. [9] Bondservants [5] are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, [10] not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior.

[11] For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, [13] waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, [14] who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

[15] Declare these things; exhort and rebuke with all authority. Let no one disregard you.

BE READY FOR EVERY GOOD WORK

3  Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, 2 to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. [3] For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. [4] But when the goodness and loving kindness of God our Savior appeared, [5] he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, [7] so that being justified by his grace we might become heirs according to the hope of eternal life. [8] The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. [9] But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. [10] As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, 11 knowing that such a person is warped and sinful; he is self-condemned.

FINAL INSTRUCTIONS AND GREETINGS

[12] When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. [13] Do your best to speed Zenas the lawyer and  Apollos on their way; see that they lack nothing. [14] And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.

[15] All who are with me send greetings to you. Greet those who love us in the faith.

Grace be with you all.

STUDY NOTES FOR TITUS 1

STUDY NOTE FOR TITUS 1:1 servant of God. Or “slave of God,” one who is owned by and who serves God (Rom. 1:1; Phil. 1:1).

apostle of Jesus Christ. One sent out as an eyewitness of the resurrected Christ and as His official representative (2 Cor. 1:1 note; 1 Tim. 1:1 note).

for the sake of the faith ... godliness. The goal of Paul’s apostleship is faith in Christ, which is grounded in knowledge and leads to godly living on the part of God’s elect (see Rom. 1:5). Paul does not simply desire to convey information, but to see God’s people grow in godliness through a believing reception of the truth he proclaims. Paul will note that the appearing of God’s grace in Christ trains believers to renounce evil passions and live godly lives (2:11, 12), devoted to good works (3:4–8).

God’s elect. Those whom God has chosen to believe in Christ (cf. John 15:16; 1 Cor. 1:26–31; 2 Tim. 2:10). BACK TO TITUS 1:1

STUDY NOTE FOR TITUS 1:2 in hope of eternal life. The blessings secured by Christ that believers experience in part presently, and in full at Christ’s return (1 Tim. 1:1, 16 note; 2 Tim. 1:1).

who never lies. An affirmation of the complete trustworthiness of God (Num. 23:19). His Word (v. 3) is therefore entirely trustworthy.

promised before the ages began. Affirmation of the eternal nature of the divine decree of redemption through Christ (2 Tim. 1:9). BACK TO TITUS 1:2

STUDY NOTE FOR TITUS 1:3 God our Savior. As author of the covenant of grace, God is Savior (2:10; 3:4; 1 Tim. 1:1; 2:3; 4:10). BACK TO TITUS 1:3

STUDY NOTE FOR TITUS 1:4 Titus. Titus was a Gentile believer (Gal. 2:1–3). If the epistle to the Galatians was written before the council recorded in Acts 15 (see Introduction to Galatians: Date and Occasion), his conversion was the fruit of Barnabas’s and Paul’s early ministry in Antioch of Syria (Acts 11:19–30). While ministering in Ephesus, Paul sent Titus on a delicate mission to Corinth, bearing a letter of rebuke that Paul had composed in tears to seek reconciliation with that church (2 Cor. 2:1–4, 13; 7:6–9). Paul trusted Titus to coordinate the collection from Gentile churches for relief of believers in Judea (2 Cor. 8:6, 16, 23; 12:18). Although Paul addresses this letter specifically to Titus, he intends for it to be read to the whole church (3:15 note).

true child. Lit. “legitimate son” (1 Tim. 1:2). This probably indicates that Titus was one of Paul’s converts.

Grace and peace. See note on 1 Tim. 1:2. For Paul, these two blessings summarize the blessings that Christ has secured for His people.

Christ Jesus our Savior. As mediator of the covenant of grace, Christ is Savior (2:13; 3:6; 2 Tim. 1:10). Paul uses the title “Savior” interchangeably for both God and Christ throughout this letter (v. 3 note), reflecting the apostle’s belief in the deity of Christ (2:13). BACK TO TITUS 1:4

STUDY NOTE FOR TITUS 1:5–9 Paul moves into the body of the letter. His intention is to instruct Titus regarding how to act as Paul’s representative on Crete (Introduction: Date and Occasion). He begins by discussing church organization.

1:5 I left you in Crete. An island in the eastern Mediterranean, south of the Aegean Sea. The ship on which Paul was transported to Rome (in response to his appeal to the emperor) put in briefly at a small harbor on Crete’s southern coast, Fair Havens (Acts 27:7–12). It is unlikely, however, that this brief stopover is the background of this epistle, for two reasons: (1) The tasks before Titus after Paul’s departure presuppose and follow up on the apostle’s evangelistic ministry on Crete. (2) As he writes, Paul is free to travel and expects to winter in Nicopolis, a city on the west coast of Greece (3:12). Paul’s and Titus’s ministry in Crete probably took place after his release from his first imprisonment in Rome (See Introduction: Date and Occasion).

put what remained into order. As the rest of the verse makes clear, what was left unfinished were details pertaining to the organization of the newly formed churches.

elders. A group of individuals charged with the spiritual oversight and leadership of a local church (Acts 14:23; 20:17; 1 Tim. 5:17). As v. 7 makes clear, Paul used the term interchangeably with “overseer.” Paul discusses the qualifications for overseers in similar terms, yet with some differences, in 1 Tim. 3:2–7. Paul intends neither list to be complete, but simply to indicate the kind of character that those who are qualified to serve as church leaders must possess. BACK TO TITUS 1:5

STUDY NOTE FOR TITUS 1:6 the husband of one wife. Probably a reference to marital fidelity (1 Tim. 3:2 note). BACK TO TITUS 1:6

STUDY NOTE FOR TITUS 1:7 For an overseer. Paul’s casual shift from “elder” to “overseer” shows that he understands the two terms as referring to the same office: “elder” suggesting one’s character (spiritually mature) and “overseer” suggesting one’s task (Acts 20:17, 28).

God’s steward. Stewards were slaves (see v. 1) entrusted with authority to manage their masters’ estates, and therefore accountable to their masters for the preservation and expansion of their properties (Luke 16:1–13). Paul here extends the metaphor that he applied earlier to his own apostolic ministry (1 Cor. 4:1, 2) to the responsibility of all elders (see Acts 20:28 for the same charge via the shepherding metaphor).

greedy for gain. A greedy desire to gain great wealth should not be the motive that drives a man into church leaders (v. 11; cf. 1 Tim. 6:5, 10). However, that does not mean church leaders are required to live in poverty, for Paul calls for remunerating certain church leaders (1 Tim. 5:17). BACK TO TITUS 1:7

STUDY NOTE FOR TITUS 1:8 self-controlled. Or, sensible and sober-minded. The call for self-control is a major emphasis of this letter (2:2, 4–6, 12). BACK TO TITUS 1:8

STUDY NOTE FOR TITUS 1:9 the trustworthy word as taught. As in his letters to Timothy, Paul is concerned with the transmission of and commitment to sound doctrine in accordance with the gospel (1 Tim. 1:10 note).

rebuke those who contradict. Two tasks of the elder that are especially relevant in view of the false teachers on Crete are teaching sound doctrine (1 Tim. 3:2) and refuting that which is false (Acts 20:29, 30). BACK TO TITUS 1:9

STUDY NOTE FOR TITUS 1:10–16 Paul’s mention of the necessity to refute false teaching leads him into a discussion of the false teachers and how Titus is to deal with them.

1:10 those of the circumcision. This is not a reference to Jewish Christians per se, but to those Jewish Christians who understood circumcision to be necessary for the Christian’s salvation (Acts 15:1, 5; Gal. 6:12, 13). BACK TO TITUS 1:10

STUDY NOTE FOR TITUS 1:11 upsetting whole families. This may refer to the false teachers’ activity in churches meeting in private homes, thus the necessity for better organization (v. 5).

shameful gain. See note on v. 7.

what they ought not to teach. Their teaching was not in accord with “sound doctrine” (v. 9). BACK TO TITUS 1:11

STUDY NOTE FOR TITUS 1:12 a prophet of their own. Paul quotes Epimenides, a sixth-century B.C. poet and religious reformer from the city of Knossos on Crete, who was known for his predictions and wisdom. Paul is not placing Epimenides on the same level as the OT prophets; he is simply appealing to the esteem in which Epimenides was held in the ancient world and confirming the accuracy of Epimenides’s observations concerning the ethical defects that were characteristic of his countrymen. BACK TO TITUS 1:12

STUDY NOTE FOR TITUS 1:13 them ... they. He means the false teachers (2 Tim. 2:25, 26), and probably also their followers. BACK TO TITUS 1:13

STUDY NOTE FOR TITUS 1:14 Jewish myths. Perhaps a reference to the kinds of legends about OT figures that are found in many non-canonical Jewish writings (1 Tim. 1:4; 4:7; 2 Tim. 4:4).

commands. These are probably related to the false teachers’ distinctive and erroneous interpretations of the Jewish law (3:9; 1 Tim. 1:7; 4:3). BACK TO TITUS 1:14

STUDY NOTE FOR TITUS 1:15 To the pure, all things are pure. The false teachers apparently prohibited the use of certain things that God permits His people to use (1 Tim. 4:3 note). For Paul’s response, see 1 Tim. 4:3–5. BACK TO TITUS 1:15

STUDY NOTE FOR TITUS 1:16 they deny him. The NT teaches that lacking actions consistent with a changed life renders one’s faith in Christ suspect (Matt. 7:16–20; James 2:14–16; 1 John 3:17).

by their works. Paul condemns not only the doctrine of the false teachers, but also their actions (2 Tim. 3:2–5). Both sound doctrine and actions in accordance with a changed life are necessary for Christians (see 1:1, 2). BACK TO TITUS 1:16

STUDY NOTES FOR TITUS 2

STUDY NOTE FOR TITUS 2:1–15 Paul now turns to the kinds of things that Titus, in contrast with the false teachers, ought to teach and concludes with a meditation on the grace of God.

2:1 sound doctrine. The term “sound” implies that true doctrine preserves and promotes spiritual health (see 1:9). See note on 1 Tim. 1:10. BACK TO TITUS 2:1

STUDY NOTE FOR TITUS 2:2–9 As in 1 Tim. 5:1, 2, Paul prescribes instructions to be given to various groups (older men, older women, young women, young men, and slaves) regarding the virtues and behavior that make up the fitting response for each group to the grace of the gospel.

2:2 sober-minded. The quality of sober-mindedness dominates Paul’s advice in this section (vv. 4–6, 12; 1:8 and note). BACK TO TITUS 2:2

STUDY NOTE FOR TITUS 2:3 Older women. Older women are to exhibit the spiritual maturity appropriate to their teaching role and are also to exemplify to young women their roles as Christian wives and mothers.

teach what is good. Probably, as the next verse suggests, in the sense of their manner in the home. BACK TO TITUS 2:3

STUDY NOTE FOR TITUS 2:4 train. That is, “bring them to their senses.” This is a verbal form of the adjective translated “sober-minded” (v. 2) and “self-controlled” (v. 5) throughout this section. Paul probably has in mind the kinds of problems that some of the younger widows encountered at Ephesus (1 Tim. 5:11–13). BACK TO TITUS 2:4

STUDY NOTE FOR TITUS 2:5 self-controlled. Lit. “sober-minded” (vv. 2, 4, 6, 12; 1:8 note).

working at home. Or, “busy at home.” This does not forbid their employment elsewhere. Paul is concerned to prevent these women from idleness and being busybodies. Contrast the behavior of some of the younger widows at Ephesus (1 Tim. 5:13).

submissive. Part of being “sober-minded” is embracing the order that God has given for the home. See note on 1 Tim. 2:11.

that the word of God may not be reviled. Paul’s overriding concern throughout this section is that the behavior of Christians reflect positively on the gospel (vv. 8, 10; see 1 Pet. 3:1–6). BACK TO TITUS 2:5

STUDY NOTE FOR TITUS 2:7 be a model. Paul gives similar counsel to Timothy (1 Tim. 4:12 note).

good works. One of Paul’s main themes in this letter from here on (v. 14; 3:1, 8, 14). It is primarily by the doing of good works that believers commend the gospel to non-Christians. BACK TO TITUS 2:7

STUDY NOTE FOR TITUS 2:9 Bondservants. Paul gives instructions to slaves in Eph. 6:5–8; Col. 3:22–25; and 1 Tim. 6:1, 2. Paul does not affirm slavery as a positive good. Instead, he calls slaves and masters to live in God-honoring ways toward one another. BACK TO TITUS 2:9

STUDY NOTE FOR TITUS 2:10 adorn the doctrine of God. See notes on vv. 5, 7. Whereas Paul’s concern in vv. 5 and 8 was to forestall occasions of justifiable criticism from those outside the faith, here he motivates slaves by the positive prospect that their faithful service will display the beauty of the gospel. BACK TO TITUS 2:10

STUDY NOTE FOR TITUS 2:11–14 These verses provide the theological basis for the practical instructions given in vv. 2–10, showing that the saving grace of God and the redemptive suffering of Jesus Christ are directed toward the purpose of the godly living and good works of God’s redeemed people.

2:11 the grace of God. The unmerited favor or compassion of God.

has appeared. That is, in the person and work of Jesus Christ (3:4, 6; cf. 2 Tim. 1:10).

bringing salvation. God’s purpose in extending grace to sinners is their salvation (3:4–7; cf. 2 Tim. 1:9).

all people. All types of people, regardless of gender, age, or social class are in view (vv. 2–10; 1 Tim. 2:1–6). See notes on 1 Tim. 2:1, 6; theological note “Definite Atonement” on p. 1875. BACK TO TITUS 2:11

STUDY NOTE FOR TITUS 2:13 our blessed hope, the appearing of the glory. The second coming of Christ (1 Tim. 6:14; 2 Tim. 4:1, 8). See theological note “Hope” on p. 2206.

our great God and Savior Jesus Christ. In the Greek, this construction identifies the “Savior Jesus Christ” with “our great God.” Here Paul explicitly affirms the deity of Christ (cf. Rom. 9:5; John 1:1; 20:28). BACK TO TITUS 2:13

STUDY NOTE FOR TITUS 2:14 who gave himself for us. That is, on the cross. Paul follows with two purposes of the work of Christ on the cross.

redeem us from all lawlessness. Paul’s first point focuses on the individual: Christ paid the price necessary to free people from their sins (Matt. 20:28; Mark 10:45; 1 Tim. 2:6; 1 Pet. 1:18, 19).

purify for himself a people for his own possession. Paul’s second point focuses on the church: Christ purifies individuals from their sins (Heb. 9:14; 1 John 1:7, 9) so that together they might constitute a people special to Him (Ex. 19:5; Ezek. 37:23; 1 Pet. 2:9). On Christ’s purifying the church, see Eph. 5:25–27.

zealous for good works. See note on v. 7. Far from fostering complacency, Christ’s redeeming grace even more strongly motivates believers’ grateful love, expressed in obedience (Luke 7:41–47; 1 Cor. 15:8–10; Phil. 3:7–14). BACK TO TITUS 2:14

STUDY NOTE FOR TITUS 2:15 exhort and rebuke. An appropriate summation of the two dimensions of Paul’s charge to Titus in vv. 2–10 and 1:10–16.

with all authority. That is, as Paul’s representative, and as an elder in Christ’s church.

Let no one disregard you. See v. 8; 1 Tim. 4:12. BACK TO TITUS 2:15

STUDY NOTES FOR TITUS 3

STUDY NOTE FOR TITUS 3:1–8 Having provided instructions for specific groups, Paul now gives Titus general counsel, centered around another meditation on the grace of God, on encouraging the people to do “every good work” (v. 1).

3:1 rulers and authorities. On Christian submission to governing authorities, see Rom. 13:1–7; 1 Pet. 2:13–17; cf. 1 Tim. 2:2.

every good work. The theme for this section is doing good (v. 8; 2:7 note). BACK TO TITUS 3:1

STUDY NOTE FOR TITUS 3:3 This verse presents a graphic description of human depravity apart from Christ (Eph. 2:1–3; Rom. 1:28–32). BACK TO TITUS 3:3

STUDY NOTE FOR TITUS 3:4 But when the goodness and loving kindness of God our Savior appeared. Paul ties our salvation (v. 5) to the work accomplished by Christ at His first advent. The terms “goodness” and “loving kindness” emphasize that our salvation is by grace alone. BACK TO TITUS 3:4

STUDY NOTE FOR TITUS 3:5 he saved us. Paul’s words in v. 3 show that from which believers have been saved.

not because of works ... but according to his own mercy. Salvation is by the grace of God, not by believers’ own works (v. 6; Eph. 2:8, 9; 2 Tim. 1:9).

washing. Spiritual cleansing, of which baptism is the sign and seal (1 Cor. 6:11; Eph. 5:26).

of regeneration and renewal. Both words characterize the “washing.” “Regeneration” is the new life that begins when a person comes to faith in Christ (John 3:3, 5; 1 Pet. 1:3, 23). In the outworking of salvation, regeneration actually precedes faith. We cannot see, let alone enter the kingdom of God unless He first changes our hearts (John 3:3, 5). Renewal is closely related to rebirth; it signifies the complete transformation of a person’s life that begins when one is regenerated (Rom. 12:2; 2 Cor. 5:17). See theological note “Rebirth” on p. 1857.

of the Holy Spirit. The Spirit applies to individuals the grace of God that is extended in Christ (John 3:5, 6). Note the Trinitarianism of vv. 4–6. God (the Father) saves us by the regeneration and renewal of the Holy Spirit, who is poured out on us through Christ. BACK TO TITUS 3:5

STUDY NOTE FOR TITUS 3:7 justified. Declared righteous before God (Rom. 4; 5; Gal. 3; 4).

by his grace. Left to ourselves (vv. 3, 4), we could never stand righteous before God. The point of vv. 3–7 is that righteousness comes through God’s grace alone, and we receive it by faith alone in Christ alone (Rom. 3:21–26).

heirs. God’s purpose in extending His grace to sinners is not only to save them from eternal judgment, but to make them part of His family through adoption and thus heirs of His promises (Rom. 8:17; Gal. 3:29; 4:7). BACK TO TITUS 3:7

STUDY NOTE FOR TITUS 3:8 The saying is trustworthy. See note on 1 Tim. 1:15. The expression points back to vv. 4–7.

good works. See note on v. 1. Once again, Paul underscores the necessary connection between professing faith in Christ and devoting one’s life to His service in obedience to His commands. BACK TO TITUS 3:8

STUDY NOTE FOR TITUS 3:9–11 By way of contrast with the instructions he has just given, Paul returns one last time to the problem of the false teachers. Only the gospel—not false teaching—is capable of bringing the blessings and renewal of which Paul spoke in 3:1–8.

3:9 controversies, genealogies. A prominent characteristic of the false teachers was their contentiousness (1 Tim. 1:4; 6:4). Controversy need not be sinful, but “foolish controversies” always are. Biblical genealogies have a vital purpose, demonstrating God’s faithfulness in keeping His covenant and His promises throughout the generations, but according to the books of 1 Timothy and Titus, false teachers found ways to distort and misuse these portions of Scripture (3:9; cf. 1 Tim. 1:4).

about the law. The law of Moses (1:10 note; cf. 1 Tim. 1:7).

unprofitable. To be contrasted with doing what is good, which is “profitable” (v. 8). BACK TO TITUS 3:9

STUDY NOTE FOR TITUS 3:10 Church discipline involves a series of warnings designed to call the sinning brother to repentance (Matt. 18:15–17). For certain types of sins, it is appropriate to withdraw oneself from close fellowship with the recalcitrant person while issuing a loving warning and treating the offender as a brother in Christ (2 Thess. 3:14, 15). However, for those who threaten a congregation’s unity, the process of warning leading to excommunication must be considered seriously and carefully. Nevertheless, the purpose of excommunication is ultimately restorative, as seen in 1 Cor. 5:4, 5. The hope is that the person might finally confess their sin and return to the fellowship of the church.

division. The false teachers had caused division in the churches (1 Tim. 6:4, 5). BACK TO TITUS 3:10

STUDY NOTE FOR TITUS 3:12–15 Paul closes the letter with personal instructions to Titus, final greetings, and a benediction.

3:12 Artemas. Mentioned nowhere else in the NT, he was apparently one of Paul’s coworkers.

Tychicus. A coworker of Paul mentioned in Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12.

come to me. Titus’s ministry on Crete was nearing its end when Paul wrote his letter to Titus (Introduction: Date and Occasion).

Nicopolis. A city on the west coast of the Roman province of Epirus (west of Achaia, in modern-day Albania), on the Adriatic Sea.

I have decided to ... winter there. Paul may be in Macedonia, planning to travel southwest to the milder climate of a seaside city. BACK TO TITUS 3:12

STUDY NOTE FOR TITUS 3:13 Zenas ... Apollos. Probably the bearers of this letter. Zenas is mentioned nowhere else in the NT; he is apparently one of Paul’s coworkers. Apollos was a native of Alexandria and noted for his eloquence (Acts 18:24–26). He is best known for his ministry at Corinth (Acts 18:27–19:1; 1 Cor. 1:12; 3:4–22; 16:12). BACK TO TITUS 3:13

STUDY NOTE FOR TITUS 3:14 good works. See note on 2:7. Given Paul’s emphasis upon good works as the necessary fruit of the gospel in the lives of the redeemed, this exhortation provides a fitting conclusion to the letter. BACK TO TITUS 3:14

STUDY NOTE FOR TITUS 3:15 you all. Paul apparently intended the letter to be read to the entire church, given that the “you” is plural in Greek and that Paul adds the term “all” (cf. plural “you” in 1 Tim. 6:21; 2 Tim. 4:22). BACK TO TITUS 3:15

FOOTNOTES FOR TITUS 1

1 Or slave (for the contextual rendering of the Greek word doulos, see Preface) 2 Greek before times eternal 3 Or a man of one woman 4 Or are faithful 5 Or bishop; Greek episkopos 6 Or healthy; also verse 13

1 Or especially those of the circumcision 2 Greek One of them 3 Probably from Epimenides of Crete

FOOTNOTES FOR TITUS 2

4 Or healthy; also verses 2, 8 5 Or Slaves (for the contextual rendering of the Greek word doulos, see Preface)

The EPISTLE of PAUL the APOSTLE to

Philemon

TITLE AND AUTHOR

The apostle Paul wrote the letter to Philemon. Its authenticity as a Pauline epistle has not been seriously challenged.

DATE AND OCCASION

The letter was written while Paul was in prison in Rome (c. A.D. 60) and was probably sent to Philemon together with the letter to the Colossians. Philemon was a Christian brother and slaveholder in Colossae. His slave Onesimus had run away and had somehow met Paul in Rome. Through Paul’s teaching, Onesimus had become a Christian.

Paul’s purpose in writing was to ask Philemon to spare Onesimus’s life and to receive Onesimus back not as merely a slave but also as a Christian brother. Paul even hints that he would be pleased if Philemon were to voluntarily return Onesimus to render valuable assistance to Paul (vv. 12, 13, 20, 21). In pursuit of this goal, Paul barely restrains himself from demanding the favor. He writes as powerful an appeal as he can, even offering to repay Onesimus’s debts, if any, to the master whom he had wronged.

GENRE

The book of Philemon is a letter, and it generally follows standard first-century epistolary conventions (see “Introduction to the Epistles”). It contains a standard letter opening (vv. 1–7), body (vv. 8–22), and conclusion (vv. 23–25). It is the shortest of Paul’s epistles, with only 335 words in the Greek text. Like the Pastoral Epistles (1 and 2 Timothy, Titus), Paul’s letter to Philemon is a personal letter. Also like those letters, Philemon is not only a personal letter. Paul addresses it also to “the church in your [Philemon’s] house” (v. 2).

LITERARY FEATURES

This letter is a model of understated persuasion, a tacit appeal to apply the grace of the gospel to an interpersonal relationship in which serious wrong has been committed by Onesimus. Paul is seeking from Philemon, at the very least, clemency for Onesimus, whom he is sending back to Philemon (see “Date and Occasion” above). He does not expressly command Philemon to do anything (v. 8), but he appeals to Philemon “for love’s sake” (v. 9). Much of this letter consists of that appeal. Paul reminds Philemon of the spiritual benefit that he and the church have received from Philemon’s faith and love (vv. 4–7), of Paul’s own old age and imprisonment (v. 9), of his own affection for and confidence in Onesimus (vv.10–16), of his own willingness to rectify any past wrongs committed by Onesimus (vv. 17–19), and his role in Philemon’s salvation (v. 19)—a debt that Philemon could acknowledge by “refreshing” Paul’s “heart” (that is, Onesimus; v. 12) in Christ (v. 20). He concludes with a note of confidence that Philemon will act in accordance with Paul’s counsel (vv. 21, 22).

Paul carefully selects his words to help advance or to underscore his argument in the letter. The Gk. words translated “sharing” (v. 6) and “partner” (v. 17) come from the same root. This form of repetition helps to underscore an important concern of Paul in this letter: the communion or fellowship that believers have with one another. Paul also capitalizes on the meaning of Onesimus’s name (“useful”). At v. 11, he informs Philemon that “formerly he was useless to you, but now he is indeed useful to you and to me.”

CHARACTERISTICS AND PRIMARY THEMES

Philemon shows the apostle using all his personal force to bring about a Christian answer to a very serious problem. Paul’s judgment appears to be that Philemon should show mercy to the offending slave, for the sake of Christian love toward a fellow Christian. Paul’s letter is passionate but carefully composed to achieve the desired end. The document was written in his own hand (v. 19), and is much more than an example of rhetoric. It brings us close to Paul’s ministry, so that we can practically feel his profound desire to make Christian love the first rule of human action.

THEOLOGY OF PHILEMON

Philemon makes two important theological points. First, Paul makes a gracious offer in v. 18: “if he has wronged you at all, or owes you anything, charge that to my account.” He is willing to assume the consequences for Onesimus’s actions and to make satisfaction to Philemon. This offer is a picture of the way in which God has reconciled sinners to Himself in Christ. Although we offended God by our sins against Him and His law, He in mercy sent His beloved Son to bear the penalty for our sins in order that we might be restored to fellowship with Him. Our relationship with one another should reflect God’s mercy in Christ to us.

Second, in v. 16, Paul urges Philemon to receive Onesimus “no longer as a slave but more than a slave, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.” Paul is not suggesting that Onesimus will no longer be a slave upon his return, but that to Philemon he will be “more than a slave,” that is, a “beloved brother ... in the Lord.” When we become Christians, we do not cease being parents, spouses, employees, etc. But the gospel radically transforms our relationships with the people in our lives. Paul makes essentially the same nuanced point when he reminds slave owners that they answer to the same heavenly Master as do their believing slaves (Eph. 6:9; Col. 4:1). But in vv. 15, 16, Paul says that Onesimus’s Christian identity is greater than his slave identity, which appears to suggest a notion of emancipation (cf. the note on vv. 15, 16 and “History of Interpretation” below).

PHILEMON IN THE LARGER STORY OF THE BIBLE

When man fell into sin, that fall had profound consequences for human relationships (Gen. 3:16–19). But the grace of God bears upon and transforms relationships among fellow believers, a fact that both the OT and the NT teach. Philemon’s life had been one that had “refreshed ... the hearts of the saints,” and this fact brought “joy and comfort” to the heart of Paul (v. 7). In this letter, Paul invites Philemon to seek restoration with a Christian brother who had offended him. In so doing, Paul says, he will “refresh [Paul’s] heart in Christ” (v. 20) and undoubtedly those of the church that met in his house (v. 2).

CHRIST IN PHILEMON

Paul makes clear throughout this letter that what distinguishes and characterizes the fellowship of believers is the “grace” and “peace” that come from “God our Father and the Lord Jesus Christ” (v. 3, cf. v. 25). Paul’s appeals to Philemon are grounded on the saving mercies of Christ in which they both share (vv. 16, 20). What makes Onesimus, formerly useless, now useful (v. 12) is the intervention of Christ’s grace (v. 10). While the objective work of Christ for believers is not in the foreground in Philemon, its application by the Spirit to the lives of believers is.

HISTORY OF INTERPRETATION

Over the last two centuries, the Bible’s teaching on slavery has come under particular scrutiny, especially as the Western world has witnessed the welcome abolition of the chattel slavery of its recent past. Some have appealed to Philemon as indication that the New Testament commands the abolition of slavery. Care needs to be taken in assessing this claim. Scripture is clear that slavery was not instituted at creation, and will not be part of life in the new heavens and the new earth. Slavery only entered into human experience after the fall. Both the OT and the NT regulate slavery in order to ameliorate its effects, not unlike the way that the Scripture regulates divorce to the same purpose. In doing so, it regards neither slavery nor divorce to be a positive good. Paul, at many points in his letters, gives instructions to both Christian slave owners and Christian slaves (1 Cor. 7:17–24; Eph. 6:5–9; Col. 3:22–4:1; 1 Tim 6:1, 2; Titus 2:9, 10). He does not insist upon immediate abolition, but he does indicate that the gospel must thoroughly transform the relationship between a Christian slave owner and a Christian slave. Emancipation would certainly be a legitimate option for the slave owner and one that Paul implicitly commends to Philemon, and Christians have taken leadership over the centuries in seeking not only to ameliorate the effects of slavery but also to abolish the institution itself.

SPECIAL ISSUES

The fact that Paul does not directly call for Philemon to release Onesimus has troubled many people, and many individuals have criticized the Bible for allowing slavery. However, as noted in the History of Interpretation section above, it is clear that slavery was not a part of the original created order, so it would be impossible to argue that slavery was ever an inherently good thing. Furthermore, it is also important to keep in mind that slavery as practiced in biblical times was very different than the chattel slavery practiced in the Western world until the nineteenth century. As an example, in both ancient Israel during the OT period and the Roman Empire during the NT period, slavery was not based on one’s race and slaves in both systems had the opportunity to purchase their freedom. While it would be a mistake to glorify ancient slavery, it is also necessary to remember that slavery in the ancient world was almost the only way to deal with impoverishment. When one could not take care of oneself and one’s family, selling oneself into slavery could mean the difference between life and death. In other words, ancient slavery enabled people to escape starvation in the absence of charitable or government assistance.

God revealed Himself to people trapped in personal sin as well as the sinful structures that exist in a fallen world. Slavery was key to the ancient economic system and kept many people from going hungry. Had the apostles and prophets called for its immediate abolition, things would have been made much worse not only for the slaves but also for the entire society. People would have starved and economic collapse and chaos would have ensued. The most loving thing that could have been done was the regulation of slavery and the revelation of principles that over time would lead to its abolishment without making life much worse for those who had no other option for survival except slavery . That is exactly what we find in Scripture—a transformation of the master-slave relationship that leads inevitably to the end of slavery wherever the gospel is truly embraced and its implications for all of society are lived out.

OUTLINE OF PHILEMON

I. INTRODUCTORY GREETINGS (VV. 1–3)

II. THANKSGIVING (VV. 4–7)

III. PAUL’S REQUEST FOR ONESIMUS (VV. 8–21)

IV. INTENDED VISIT (VV. 21, 22)

V. CLOSING GREETINGS AND BLESSING (VV. 23–25)

GREETING

[1] Paul, a prisoner for Christ Jesus, and Timothy our brother,

To Philemon our beloved fellow worker [2] and Apphia our sister and  Archippus our fellow soldier, and the church in your house:

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

PHILEMON’S LOVE AND FAITH

4 I thank my God always when I remember you in my prayers, 5 because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints, [6] and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ. [1] [7] For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.

PAUL’S PLEA FOR ONESIMUS

[8] Accordingly, though I am bold enough in Christ to command you to do what is required, [9] yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— [10] I appeal to you for my child, Onesimus, [2] whose father I became in my imprisonment. [11] (Formerly he was useless to you, but now he is indeed useful to you and to me.) [12] I am sending him back to you, sending my very heart. 13 I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, [14] but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. 15 For this perhaps is why he was parted from you for a while, that you might have him back forever, [16] no longer as a bondservant [3] but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.

[17] So if you consider me your partner, receive him as you would receive me. 18 If he has wronged you at all, or owes you anything, charge that to my account. [19] I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. [20] Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.

21 Confident of your obedience, I write to you, knowing that you will do even more than I say. [22] At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.

FINAL GREETINGS

[23] Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, [24] and so do Mark,  Aristarchus, Demas, and Luke, my fellow workers.

25 The grace of the Lord Jesus Christ be with your spirit.

STUDY NOTES FOR PHILEMON

STUDY NOTE FOR PHILEMON 1 prisoner. Paul knows that he belongs to Christ, and if he is in prison, it is by Christ’s permission (Phil. 1:7). BACK TO PHILEMON 1

STUDY NOTE FOR PHILEMON 2 Apphia ... Archippus. These are probably members of Philemon’s household, since they are mentioned in addition to the church. Since Paul calls Archippus “our fellow soldier” (see Phil. 2:25) and instructs the Colossian church to encourage him to fulfill his ministry (Col. 4:17), it appears that Archippus had leadership responsibilities in the congregation hosted in Philemon’s home. Apphia may have been Philemon’s wife, who bore significant hospitality responsibilities, as did Nympha for a house church in Laodicea (Col. 4:15).

in your house. The early Christians met in believers’ homes (1 Cor. 16:19; Col. 4:15). BACK TO PHILEMON 2

STUDY NOTE FOR PHILEMON 6 may become effective. Paul is going to suggest a good work that will call on Philemon’s generosity in an important and visible way. BACK TO PHILEMON 6

STUDY NOTE FOR PHILEMON 7 hearts. The Gk. word translated “hearts” is used also in vv. 12 and 20 (cf. 2 Cor. 7:15; Phil. 1:8, where the same word is translated into English as “affection”). It emphasizes the emotions more than the usual Gk. word for “heart.” BACK TO PHILEMON 7

STUDY NOTE FOR PHILEMON 8, 9 to command ... to appeal. Paul has apostolic authority to command and was instrumental in Philemon’s salvation through his preaching of the gospel (v. 19), but he declines to exert coercive pressure. Instead, he prefers to offer persuasion that will lead Philemon to a free decision to extend undeserved mercy to a runaway slave who had wronged him.

an old man. Paul appeals for mercy by describing himself as old and in prison. He does this “for love’s sake,” not for his own sake. BACK TO PHILEMON 8, 9

STUDY NOTE FOR PHILEMON 10 my child, Onesimus. Onesimus is Paul’s spiritual son because he was converted through Paul’s ministry. BACK TO PHILEMON 10

STUDY NOTE FOR PHILEMON 11 useless ... useful. Paul makes a play on words—Onesimus’s name means “useful” or “beneficial” (text note). The pun softens the effect on Philemon of having to hear about someone who had injured him. Onesimus had run away and perhaps had stolen something from Philemon (v. 18). BACK TO PHILEMON 11

STUDY NOTE FOR PHILEMON 12 my very heart. The same term, expressing deep affection that Paul used in v. 7 and will use again in v. 20. Onesimus himself has become so dear to Paul, a spiritual child born to the apostle in his chains (v. 10), that returning Onesimus to Philemon in Colossae will feel to Paul like parting from the very core of his emotional life. BACK TO PHILEMON 12

STUDY NOTE FOR PHILEMON 14 of your own accord. In his letters, Paul appeals more than once to the principle that a voluntary action is of more value than one that is constrained externally (1 Cor. 9:16, 17; 2 Cor. 9:7). BACK TO PHILEMON 14

STUDY NOTE FOR PHILEMON 16 more than a bondservant. Paul is not necessarily making an overt and direct call Philemon to emancipate Onesimus from slavery, though this may be implicit. The phrase rendered in the ESV as “but more than a slave” may be translated also as “but beyond a slave,” the “beyond” referring to Onesimus’s being “a beloved brother,” whom Philemon could “have back forever” (v. 15). His point is that Onesimus will be to Philemon not only a slave (“in the flesh”), but also a brother in Christ (“in the Lord”), and being such a Christian brother is a higher status than being a slave. The status of “slave” is clearly only temporary, since it does not last “forever,” as the status of “beloved brother” does. The gospel transforms and ennobles the entirety of a person’s life (even if that person is a lowly slave). So, for example, when a slave becomes a Christian, especially being a slave of a Christian master, that slave is transformed into a Christian brother and is to be treated accordingly. See Introduction: History of Interpretation and Introduction: Special Issues. BACK TO PHILEMON 16

STUDY NOTE FOR PHILEMON 17 as you would receive me. Paul is willing to throw his friendship with Philemon into the balance to make sure that Philemon will not refuse his request for Onesimus. As Christ, the sinless one, was made “sin” for Paul, that Paul might be welcomed as righteous by the Father (2 Cor. 5:21), so Paul asks Philemon to impute to the undeserving Onesimus the welcome that is rightly Paul’s, while imputing to Paul whatever debt Onesimus owes to Philemon. Paul’s offer to pay Onesimus’s debts (v. 18) is real but secondary in comparison to the apostle’s appeal for reconciliation between the master and the slave, both of whom are now brothers in Christ. BACK TO PHILEMON 17

STUDY NOTE FOR PHILEMON 19 even your own self. This means that Philemon, like Onesimus, owed his Christian faith to the ministry of Paul. BACK TO PHILEMON 19

STUDY NOTE FOR PHILEMON 20 Refresh my heart in Christ. Philemon had offered such emotional refreshment to many brothers and to Paul previously (v. 7). Now that Paul has identified Onesimus with “my heart” (v. 12), this appeal implicitly includes a request that Philemon extend to his slave the refreshment that he would gladly offer to the apostle. BACK TO PHILEMON 20

STUDY NOTE FOR PHILEMON 22 a guest room. Paul anticipates being released, which apparently happened (see Phil. 1:22–26; 2:19–24 notes). Whether he ever reached Colossae is not known. BACK TO PHILEMON 22

STUDY NOTE FOR PHILEMON 23 Epaphras. A native of Colossae who had evangelized the city (Col. 1:6–8) and was no doubt well known to Philemon and the congregation he hosted. BACK TO PHILEMON 23

STUDY NOTE FOR PHILEMON 24 Mark, Aristarchus, Demas, Luke. Paul’s fellow workers in his imprisonment, from whom he brought greetings at the close of the epistle to the Colossians. See Col. 4:10, 14 notes. BACK TO PHILEMON 24

FOOTNOTES FOR PHILEMON

1 Or for Christ’s service 2 Onesimus means useful (see verse 11) or beneficial (see verse 20) 3 Or slave; twice in this verse (for the contextual rendering of the Greek word doulos, see Preface)

The EPISTLE to the

Hebrews

TITLE AND AUTHOR

The author of Hebrews was skilled in Greek and Hellenistic literary style, immersed in the OT (specifically, the Septuagint), sensitive to the history of redemption culminating in Jesus, and pastorally concerned for the original readers, who knew him personally (13:22, 23) and whose background he knew (10:32–34). Like his readers, he came to faith not through direct contact with Jesus but rather through the apostles’ preaching (2:3, 4). In addition, he was acquainted with Timothy (13:23).

But the epistle does not tell us his name, leaving a tantalizing mystery. In the Eastern church, by the time of Clement of Alexandria and Origen, the epistle was attributed to Paul, although both early church fathers recognized the stylistic differences between Hebrews and the Pauline epistles. In the West, Tertullian proposed Barnabas, a Levite of the Jewish Dispersion who was noted for his encouragement of others (Acts 4:36). Other early suggestions were Luke and Clement of Rome. From the fifth to the sixteenth centuries Paul’s authorship was accepted in East and West. During the Reformation, Luther proposed Apollos, a Jewish Christian from Alexandria who was skilled in speech and powerful in the Scriptures (Acts 18:24). Suggestions in the modern period have included Priscilla (but cf. 11:32, where the author refers to himself with a masculine gender participle), Epaphras (Col. 1:7), and Silas (Acts 15:22, 32, 40; 1 Pet. 5:12). A few have suggested that Hebrews is a Pauline speech or sermon composed by Luke (see the Pauline speeches in Acts 13:16–41; 14:15–17; 17:22–31; 20:18–35; 22:1–21; 24:10–21; 26:2–23, 25–27; 27:21–26; 28:17–20). While it is difficult to rule out many of these candidates, it is equally hard to make a convincing case for any one of them. From the standpoint of early tradition, Paul has the strongest claim, but as Calvin observed, Hebrews differs from Paul in style, teaching method, and in the author’s inclusion of himself among the disciples of the apostles (2:3)—a statement at odds with Paul’s characteristic claim to have received his appointment and revelation of the gospel directly from Christ (Gal. 1:1, 11, 12).

If the author is not Paul (or someone such as Luke whose other writings we have), knowing the author’s name would add little to our understanding of the epistle in any case. The epistle does have theological affinities with Paul. On the other hand, John’s lofty doctrine of Christ as the divine “Word” is detectable. But these combined characteristics, along with the portrayal of Jesus’ suffering as described in the first three (Synoptic) Gospels, are to be expected in view of the Holy Spirit’s unifying authorship of all of Scripture. While the human author of this book remains unknown, the important thing is that this writing, like the OT before it, is what “the Holy Spirit says” (3:7).

DATE AND OCCASION

Hebrews offers a fair amount of information about the original recipients and their situation, while leaving questions of date and destination without certain answers. The original readers spoke Greek and used the Septuagint. They could follow arguments drawn from the OT and were interested in the OT sanctuary, sacrificial system, and priesthood. They had not heard the gospel directly from Jesus, but from the apostles (2:3), had faced previous persecution (10:32–34) and were facing present persecution, including expulsion from Jewish institutions (13:12, 13). They were in danger of falling away, perhaps fearing death (2:14–18), although their faith had not yet led to martyrdom (12:4). In addition, they may have been undergoing a transition in church leadership (13:7, 17), and were therefore concerned about security and permanence (6:19; 11:10; 13:8, 14). Finally, they receive greeting through the author “from Italy” (13:24).

Drawing these features together, we conclude that the recipients were Jewish Christians of the Dispersion (the scattering of Jews outside Palestine), probably in Italy. Although some propose that the recipients were in Spain or Jerusalem, Rome remains the best choice, albeit any proposal is speculative. This would take 13:24 to be a greeting sent “home” by expatriates, though 13:24 may also be a greeting sent from Italian Christians with no such relationship to the letter’s readership. Further evidence of an Italian setting of the original audience lies in the fact that the earliest evidence of acquaintance with the epistle is from Rome, in 1 Clement, a work dating from about A.D. 96. Apparently, the temple was still standing and its sacrificial rituals were being performed when Hebrews was written (10:2, 3, 11). Perhaps the situation is that of the persecutions under Nero (c. A.D. 64). In that case, the suffering mentioned in 10:32–34 could have been caused by the edict of Claudius, which expelled the Jews from Rome in A.D. 49 (Acts 18:2). The effect of this expulsion would have been felt into the 50s and early 60s.

Subject to suffering and shame for their confession of Jesus, stripped of the familiar and visible institutions of organized Jewish religion, and confused by the hidden character of Jesus’ glory (veiled in suffering when He was on earth and now hidden in heaven), the original readers were tempted to turn away from the faith (10:38, 39), to fall into unbelief, and thus to give up their pilgrimage toward God’s rest and God’s city (4:1, 2, 11; 11:10, 14–16; 13:14).

Thus, a date of composition between 50 and 90 is viable, but the lack of mention of the destruction of the temple, which was a confirmation of the author’s message and thus would almost have certainly been included if it had happened before he wrote, as well as the references to persecution (as noted above) point strongly to a pre-70 date. Perhaps better is a date between A.D. 60 and 70.

GENRE AND LITERARY FEATURES

It has been generally observed that Hebrews begins as a theological treatise (esp. signaled by ch. 1), continues in the main body like an oral sermon (cf. 13:22), and concludes like an epistle (13:22–25). Thus, as some commentators have observed, the book is to be understood as a theological document, heard as a sermon, and read as an epistle. On the other hand, the author refers to his work as a “word of exhortation” (13:22). Since the same Gk. expression in Acts 13:15 refers to a synagogue speech, the term may identify this “epistle” as an expository sermon in written form. Viewing Hebrews as primarily sermonic is consistent with its emphasis on God’s speaking and the recipients’ hearing the Word (1:1, 2; 2:1–3; 3:1, 15; 12:25; etc.). The emphasis on exhortation in 13:22 shows that the sections of direct application and admonition to hearers (2:1–4; 3:7–4:13; etc.) are not interruptions of the theological discussion, but rather show the author’s purpose for his rich argument for the mediatorial superiority of Christ.

CHARACTERISTICS AND PRIMARY THEMES

Hebrews’ high literary style and special focus on Christ’s high priesthood set it apart from other NT books. It is aptly described as a “word of exhortation,” for exhortation or encouragement is the heart of the book’s purpose (3:13; 6:18; 10:25; 12:5). The author repeatedly calls his readers to an active and courageous response (4:11, 14, 16; 6:1; 10:19–25).

The exhortation to persevere in the pilgrimage of faith is grounded in the author’s proof that the OT itself testified to the imperfection of the covenant at Sinai, the temple (or tabernacle), and its sacrificial system, thereby pointing ahead to a new High Priest—Jesus Christ. Jesus is better than the mediators, sanctuary, and sacrifices of the old order. He is worthy of “more glory” than Moses (3:3). The arguments from lesser to greater of 2:2, 3; 9:13, 14; 10:28, 29; and 12:25 (“if ... much less”) underscore the greater grace and glory, and the greater accountability, which have now arrived in the new covenant mediated by Jesus. Unlike the earthly and external aspects of the OT sanctuary, Jesus sanctifies us for the true worship of God, so that we draw near to heaven itself with clean consciences. He is the guarantee of this better covenant bond, for He links us inseparably with the God of grace.

THEOLOGY OF HEBREWS

Jesus Christ is central to the theology of Hebrews. The book opens with an assertion that Christ stands as the better prophet who reveals God and His way of salvation: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Heb. 1:1, 2). The reason Christ is the better prophet is because He is God’s “Son, whom he appointed the heir of all things,” a reference to Ps. 2:7, 8 wherein God promises that His “Son” would have an “inheritance” that would extend to “the very ends of the earth.” This end-time prophecy has begun to be fulfilled in Christ.

This “inaugurated eschatology” is an important theological key to the book. Heb. 9:26, for example, affirms that Christ “has appeared once for all at the end of the ages [i.e., at His first coming] to put away sin by the sacrifice of himself.” Yet, only two verses later there is reference to Christ concluding history: “so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him” (9:28).

Jesus Christ is able to put away sin by the sacrifice of Himself because He is our great High Priest. Jesus, the typological fulfillment of the OT priest Melchizedek, is a priest forever in contrast to all human priests, including Melchizedek (7:3 note). All priests, whether Melchizedek or the Levitical priests, point to Jesus, who has eschatologically (finally, ultimately, in the last days) “completed” the incomplete and faulty former priestly ministers who pointed to Him (cf. 5:9).

The “new covenant” prophesied in Jer. 31:31–34 is another key theological theme in the epistle. It is discussed at length in 8:8–13 and 10:16, 17. Heb. 8:10–12 recites the essential content of the new covenant that is contained in Jer. 31:33, 34: “I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more.” The main point of the new covenant fulfillment in Jesus is that He has entered into the true heavenly Most Holy Place in God’s presence, and has enabled others to achieve that position in God’s very special presence to which only OT high priests formerly had access (8:11 note). This begins its fulfillment at Jesus’ first coming and is consummated at His last coming.

HEBREWS IN THE LARGER STORY OF THE BIBLE

Within the book of Hebrews, the OT relates to the NT in several ways. This epistle’s unique contribution to the NT revelation of Jesus Christ is its comprehensive disclosure of Jesus’ fulfillment of the old covenant—the sanctuary, sacrifices, and priesthood established in the law of Moses. Also, Christian believers are seen to recapitulate Israel’s wilderness journeying and the achievement of rest in the Promised Land. In order to establish Christ as the high priest, the writer to the Hebrews focuses on how Christ fulfills OT types and prophecies. What the OT foresees happening in the end times has been inaugurated in Christ’s first coming and will be consummated at His final coming.

CHRIST IN HEBREWS

Hebrews makes a distinctive contribution to the NT’s revelation of the both the person and the redemptive work in Christ. This epistle affirms in the strongest terms both Christ’s full deity and His complete humanity. The prologue introduces Jesus as God’s Son, the agent of creation, the radiance of God’s glory, and the “exact imprint of God’s nature,” and the sovereign preserver of the universe (1:2, 3). The OT quotations are applied to the Son, addressing Him as “God” (1:8, citing Ps. 45:6) and “Lord,” describing Him as the unchanging creator of the earth and the heavens (1:10–12, citing Ps. 102:25–27). Yet this divine Son, exalted above his angels, “became for a little while lower than the angels” (2:6–8, citing Ps. 8:4–6) by partaking of humanity’s flesh and blood, and thus our vulnerability to death, “made like his brothers in every respect” (2:14–17).

In terms of Christ’s redemptive work, Hebrews shows Jesus as fulfilling all three mediatorial offices known to Israel—prophet, priest, and king. As fulfillment of the prophetic mission to convey revelation from God to humanity, Jesus is the Son in whom God has spoken in “these last days” (1:2), who has announced the arrival of “such a great salvation” (2:3), and whose voice now warns us from heaven (12:25–27). At greater length and depth, Hebrews explores Jesus’ priestly ministry in His atoning sacrifice, which cleanses believers’ consciences to approach God in worship, and in His constant intercession on their behalf at the right hand of God in heaven (2:17, 18; 4:14–5:10; 7:1–10:25). Since Christ is in the order of Melchizedek, He is both a priest and a king (7:1), addressed by God not only as the royal-messianic “Son” (5:5) but also as a priest forever (5:6). As king, Christ wields a righteous scepter (1:8, 9), conquers His people’s arch-foe, the devil (2:14, 15), and confers on them an unshakable kingdom (12:28).

HISTORY OF INTERPRETATION

The assertion in Heb. 7 that Christ is a priest after the order of Melchizedek affected the way in which some early church fathers understood the sacrament of the Lord’s Supper. For example, Ambrose, the fourth-century bishop of Milan, observed in Gen. 14:18, that Melchizedek offered a sacrifice of bread and wine. Because Jesus used bread and wine at the institution of the Lord’s Supper, and because Jesus is a priest after the order of Melchizedek, Ambrose and others began to speak of the Lord’s Supper as a sacrifice. Over the centuries, this idea developed into the Roman Catholic doctrine of the Mass, in which the sacrament is seen as a meritorious work, a propitiatory sacrifice that repeats or re-presents the sacrifice of Christ each time it is offered. Such a doctrine, however, is clearly at odds with the stress in Hebrews on the once-for-all nature of Christ’s atonement (10:11–14).

The warning passages of Hebrews (2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:14–29) have also been the source of much debate in the history of the church. In the late sixteenth and early seventeenth centuries, they became one of the focal points of debate between traditionally Reformed theologians and their Arminian opponents. The Arminians argued that several of these passages prove that true Christians could fall away from Christ. The Reformed churches rejected this interpretation at the Synod of Dort held in 1618–19.

SPECIAL ISSUES

Despite the Reformed tradition’s rejection of Arminian theology, the warning passages in Hebrews continue to trouble many believers and are often cited by opponents of Reformed theology as proof that true believers can lose their salvation. The issues raised by these warning passages need to be addressed, and the study notes on these texts deal with many of these issues in great detail. It is worth noting at the outset, however, that many have failed to appreciate the ways in which the book of Hebrews affirms the security of the believer’s salvation. The extended presentation of the full sufficiency of Christ’s sacrifice in 9:1–10:18, for example, makes it inconceivable that Jesus could lose any of those for whom He died. This is a key part of the doctrine of definite or limited atonement, which states that God intended the death of Christ to pay only for the sins of the elect; therefore, those for whom He died will most certainly be saved (cf. John 10:14–16, 22–30; theological note “Definite Atonement” on p. 1875).

In other passages, the author of Hebrews affirms that those who have true faith will persevere to the end. Heb. 3:14 is a key text: “We have come to share in Christ, if indeed we hold our original confidence firm to the end.” This verse reveals a clear connection between the reality of one’s sharing in Christ and perseverance in faith. Professing believers have come to share in Christ only if they persevere in faith until the end, and the failure to persevere—to hold their “original confidence firm to the end”—proves that they never shared in Christ to begin with. All those who have true faith will persevere and only those who persevere have true faith. This is in keeping with other biblical texts on perseverance, including Paul’s emphasis in Phil. 2:12, 13 that believers work out their salvation in fear and trembling as God works in them, as well as John’s teaching that those who forsake the faith and never return were never actually part of the family of God to begin with (1 John 2:19). See theological note “Perseverance of the Saints” on p. 1994.

Finally, the emphasis in Hebrews on Christ’s work of intercession also gives readers confidence that those who truly believe in Him will persevere in faith. Christ can save to the uttermost all who draw near to Him in faith because He always lives to intercede for them (Heb. 7:25). Under the old covenant, not everyone for whom the high priest prayed actually persevered in faith. If they had, there would have been no exile, for the entire nation would have been made up of men and women of faith. If, as the book of Hebrews argues, the High Priest of the new covenant is greater than the high priests of the old covenant, then it is impossible for Him to lose anyone for whom He prays. There is a great example of this in the case of Peter and Judas. Both Peter and Judas denied Christ, but only Peter was restored. What was the difference between the two men? Jesus prayed for Peter but not Judas (Luke 22:31, 32, 54–62; John 21:15–19; cf. Matt. 27:3–10). If Jesus ever lives to make intercession for those who draw near to Him in faith, then He is not going to stop praying for anyone who is truly converted. Once a person trusts truly in Christ, Christ will not stop praying for that person, and the Father will not deny His Son, for such would put them at odds in their joint work of saving the people whom God has chosen.

Why, then, these warning passages if true believers cannot finally fall away from the faith? The key here is to understand the role of the believer in perseverance as well as the limitations of the biblical writers. First, believers have a role to play in their perseverance; while God’s monergistic work of regeneration undergirds the whole enterprise of salvation from start to finish, guaranteeing the redemption of the elect, those who have been regenerated do press forward in faith, paying attention to the teaching of Scripture and examining themselves to make sure they are in the faith. Warnings such as we find in the book of Hebrews are used by the Spirit of God to encourage believers to persevere. Second, it is important to remember that though the biblical writers were inspired by God to give us the very Word of God, this act of inspiration did not thereby make them omniscient. The gift of inspiration did not carry with it the granting of the ability to see into the hearts of others. Paul, Peter, the author of Hebrews, and the rest of the biblical authors did not have the kind of knowledge that the Lord has about the state of others’ souls. However, they did know that their audiences likely included both those who possessed faith as well as those who only professed faith, and they understood that God would use their words to save His elect; thus, they issued warnings to the entire church, confident that the Lord would use them to preserve His people.

God cannot fail to save His people. All those who have been justified will also be glorified (Rom. 8:28–30), and the Lord’s work in people such as Paul—who before His conversion did all that he could to oppose God’s kingdom—proves that if God really wants to save a person, He will not fail to save that person. But He does not save us and then remove us immediately from the planet; rather, He has His people work out their salvation in fear and trembling, paying heed to His warnings as they grow in faith and cling daily to Christ.

OUTLINE OF HEBREWS

I. CHRIST IS SUPERIOR TO THE ANGELS (CHS. 1; 2)

A. Prologue: God’s Last and Best Word Is Spoken in His Son (1:1–4)

B. Scripture Testifies to the Son’s Greater Honor (1:5–14)

C. Exhortation Not to Neglect the Salvation Revealed through the Son (2:1–4)

D. The Son Became Like His Brothers as Our High Priest (2:5–18)

II. CHRIST IS SUPERIOR TO MOSES (3:1–4:13)

A. The Son Has Greater Honor Than Moses the Servant (3:1–6)

B. Exhortation Not to Imitate Those Who Disbelieved in the Wilderness (3:7–19)

C. Exhortation to Persevere and to Receive the Promise of End-Time Sabbath Rest (4:1–13)

III. CHRIST IS A SUPERIOR PRIEST TO ALL OTHER PRIESTS (4:14–7:28)

A. Christ the Incomparable Priest Who Instills Confidence in Believers to Approach God’s Throne for Help to Persevere in Their Belief (4:14–16)

B. Christ the Superlative High Priest according to the Order of Melchizedek (5:1–10)

C. Exhortation to Perseverance and Spiritual Maturity, and a Warning about Apostasy (5:11–6:12)

D. A Melchizedekian Priest Forever by Divine Oath (6:13–20)

E. A Priest Forever After the Order of Melchizedek (ch. 7)

IV. THE SUPERIOR PRIESTLY MINISTRY OF CHRIST (8:1–10:18)

A. A Superior Priestly Ministry in a Superior Heavenly Temple (8:1–5)

B. A Superior New Covenant (8:6–13)

C. A Superior Tabernacle (9:1–10)

D. A Superior Sacrifice That Cleanses the Conscience (9:11–28)

E. Christ’s Sacrifice Once for All (10:1–18)

V. CALL TO PERSEVERE IN FAITH (10:19–12:29)

A. A Superior Covenant Implies Greater Responsibility (10:19–39)

B. Examples of the Life of Faith (ch. 11)

C. Persevering by Focusing Faith on Jesus (12:1, 2)

D. True Children of God Persevere in Faith and Accept Discipline (12:3–17)

E. Coming to the Heavenly Jerusalem and Accepting the Voice of God Who Speaks There (12:18–29)

VI. CONCLUSION (CH. 13)

A. Final Exhortations to the Readers (13:1–19)

B. Benediction and Greetings (13:20–25)

THE SUPREMACY OF GOD’S SON

1  Long ago, at many times and in many ways, God spoke to our fathers by the prophets, [2] but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. [3] He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, [4] having become as much superior to angels as the name he has inherited is more excellent than theirs.

[5] For to which of the angels did God ever say,

“You are my Son,

today I have begotten you”?

Or again,

“I will be to him a father,

and he shall be to me a son”?

[6] And again, when he brings the firstborn into the world, he says,

“Let all God’s angels worship him.”

[7] Of the angels he says,

“He makes his angels winds,

and his ministers a flame of fire.”

[8] But of the Son he says,

“Your throne, O God, is forever and ever,

the scepter of uprightness is the scepter of your kingdom.

[9] You have loved righteousness and hated wickedness;

therefore God, your God, has anointed you

with the oil of gladness beyond your companions.”

[10] And,

“You, Lord, laid the foundation of the earth in the beginning,

and the heavens are the work of your hands;

[11] they will perish, but you remain;

they will all wear out like a garment,

[12] like a robe you will roll them up,

like a garment they will be changed. [1]

But you are the same,

and your years will have no end.”

[13] And to which of the angels has he ever said,

“Sit at my right hand

until I make your enemies a footstool for your feet”?

[14] Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?

WARNING AGAINST NEGLECTING SALVATION

2  Therefore we must pay much closer attention to what we have heard, lest we drift away from it. [2] For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, [3] how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, [4] while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.

THE FOUNDER OF SALVATION

[5] For it was not to angels that God subjected the world to come, of which we are speaking. [6] It has been testified somewhere,

“What is man, that you are mindful of him,

or the son of man, that you care for him?

7 You made him for a little while lower than the angels;

you have crowned him with glory and honor, [1]

[8] putting everything in subjection under his feet.”

Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. [9] But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

[10] For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. [11] For he who sanctifies and those who are sanctified all have one source. [2] That is why he is not ashamed to call them brothers, [3] [12] saying,

“I will tell of your name to my brothers;

in the midst of the congregation I will sing your praise.”

[13] And again,

“I will put my trust in him.”

And again,

“Behold, I and the children God has given me.”

[14] Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery. [16] For surely it is not angels that he helps, but he helps the offspring of Abraham. [17] Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. [18] For because he himself has suffered when tempted, he is able to help those who are being tempted.

JESUS GREATER THAN MOSES

3  Therefore, holy brothers, [1] you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, 2 who was faithful to him who appointed him, just as Moses also was faithful in all God’s [2] house. [3] For Jesus has been counted worthy of more glory than Moses—as much more glory as the builder of a house has more honor than the house itself. 4 (For every house is built by someone, but the builder of all things is God.) [5] Now Moses was faithful in all God’s house as a servant, to testify to the things that were to be spoken later, [6] but Christ is faithful over God’s house as a son. And we are his house if indeed we hold fast our confidence and our boasting in our hope. [1]

A REST FOR THE PEOPLE OF GOD

[7] Therefore, as the Holy Spirit says,

“Today, if you hear his voice,

[8] do not harden your hearts as in the rebellion,

on the day of testing in the wilderness,

9 where your fathers put me to the test

and saw my works for forty years.

[10] Therefore I was provoked with that generation,

and said, ‘They always go astray in their heart;

they have not known my ways.’

[11] As I swore in my wrath,

‘They shall not enter my rest.’”

[12] Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. [13] But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. [14] For we have come to share in Christ, if indeed we hold our original confidence firm to the end. 15 As it is said,

“Today, if you hear his voice,

do not harden your hearts as in the rebellion.”

[16] For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? 17 And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? 18 And to whom did he swear that they would not enter his rest, but to those who were disobedient? 19 So we see that they were unable to enter because of unbelief.

4  Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. [2] For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened. [1] [3] For we who have believed enter that rest, as he has said,

“As I swore in my wrath,

‘They shall not enter my rest,’”

although his works were finished from the foundation of the world. 4 For he has somewhere spoken of the seventh day in this way: “And God rested on the seventh day from all his works.” 5 And again in this passage he said,

“They shall not enter my rest.”

6 Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience, [7] again he appoints a certain day, “Today,” saying through David so long afterward, in the words already quoted,

“Today, if you hear his voice,

do not harden your hearts.”

[8] For if Joshua had given them rest, God [2] would not have spoken of another day later on. [9] So then, there remains a Sabbath rest for the people of God, [10] for whoever has entered God’s rest has also rested from his works as God did from his.

11 Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. [12] For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. [13] And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.

JESUS THE GREAT HIGH PRIEST

[14] Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. [15] For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. [16] Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

5  For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. [2] He can deal gently with the ignorant and wayward, since he himself is beset with weakness. [3] Because of this he is obligated to offer sacrifice for his own sins just as he does for those of the people. [4] And no one takes this honor for himself, but only when called by God, just as Aaron was.

[5] So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him,

“You are my Son,

today I have begotten you”;

[6] as he says also in another place,

“You are a priest forever,

after the order of Melchizedek.”

[7] In the days of his flesh, Jesus [1] offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. [8] Although he was a son, he learned obedience through what he suffered. [9] And being made perfect, he became the source of eternal salvation to all who obey him, [10] being designated by God a high priest after the order of Melchizedek.

THE SINLESSNESS OF CHRIST

When we speak of Christ’s sinlessness we generally refer to His humanity. It is unnecessary to plead the sinlessness of Christ’s deity, as deity by our definition cannot and does not sin. The doctrine of Christ’s sinlessness has been free of any fundamental controversy. Even the most crass heretics in history have not denied this of Christ.

The sinlessness of Christ does not merely serve as an example to us. It is fundamental and necessary for our salvation. Had Christ not been the “lamb without blemish” He not only could not have secured anyone’s salvation, but would have needed a savior Himself. The multiple sins Christ bore on the cross required a perfect sacrifice. That sacrifice had to be made by one who was sinless.

Christ’s sinlessness had negative and positive aspects to it. Negatively, Christ was completely free of any transgression. He broke none of God’s holy law. He scrupulously obeyed whatsoever God commanded. Despite His sinlessness, Christ even obeyed Jewish law, submitting to circumcision, baptism, and perhaps even the system of animal sacrifice. Positively, Christ was eager to obey the law; He was committed to doing the will of His Father. It was said of Him that zeal for His Father’s house consumed Him (John 2:17) and that His meat was to do the will of His Father (John 4:34).

One difficulty concerning the sinlessness of Christ is related to Hebrews 4:15: “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.” If Christ was tempted as we are, how could He have been sinless? The problem becomes even greater when we read James 1:14–15: “But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.”

James describes a kind of temptation that arises from sinful desires within us. These desires are already sinful in nature. If Jesus was tempted as we are tempted it would seem to suggest that He had sinful desires. Yet this is precisely the point of the qualifier “yet without sin” in the book of Hebrews. Jesus had desires. But he had no sinful desires. When He was tempted by Satan the assault came from the outside. It was an external temptation. Satan tried to entice Jesus to eat during His period of fasting. Jesus surely had physical hunger; He had a desire for food. Yet there was no sin in being hungry. All things being equal, Jesus wanted to eat. But all things were not equal. Jesus was committed to obeying the will of the Father. He had no desire to sin.

It was by His sinlessness that Jesus qualified Himself as the perfect sacrifice for our sins. However, our salvation requires two aspects of redemption. It was not only necessary for Jesus to be our substitute and receive the punishment due for our sins; He also had to fulfill the law of God perfectly to secure the merit necessary for us to receive the blessings of God’s covenant. Jesus not only died as the perfect for the imperfect, the sinless for the sinful, but He lived the life of perfect obedience required for our salvation.

WARNING AGAINST APOSTASY

[11] About this we have much to say, and it is hard to explain, since you have become dull of hearing. [12] For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, [13] for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. [14] But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.

6  Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, [2] and of instruction about washings, [2] the laying on of hands, the resurrection of the dead, and eternal judgment. [3] And this we will do if God permits. [4] For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, [5] and have tasted the goodness of the word of God and the powers of the age to come, [6] and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. [7] For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. [8] But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.

[9] Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. [10] For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. [11] And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, [12] so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.

THE CERTAINTY OF GOD’S PROMISE

[13] For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, [14] saying, “Surely I will bless you and multiply you.” [15] And thus Abraham, [1] having patiently waited, obtained the promise. 16 For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. [17] So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, [18] so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. [19] We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, [20] where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.

HOPE

Biblical hope is a firm conviction that the future promises of God will be fulfilled. Hope is not mere wish projection, but an assurance of what will come to pass. “We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain” (Hebrews 6:19).

Hope takes its place alongside faith and love as one of the Christian virtues that the apostle Paul sets forth in 1 Corinthians 13:13. Hope is faith directed toward the future.

Hope is used in two ways in the Bible. The less common usage points out the object of our hope. Christ is our hope of eternal life. The more common usage is as an attitude of assurance regarding the fulfillment of God’s promises. The Christian is called to hope, that is, to have full assurance of the resurrection of God’s people and the coming of God’s kingdom. Hope is inextricably bound up with eschatology.

Paul reminds Christians that until the kingdom comes in its fullness, believers can only have an assured hope; they must “walk by faith, not by sight” (2 Corinthians 5:7). This hope is neither unfounded nor groundless. Though the life of the Christian is marked more by suffering than triumph (1 Corinthians 4:8–13; 2 Corinthians 4:7–18), the foundation for hope is in the Godhead.

First, the believer looks upon the death and resurrection of Christ. His death was the darkest hour for His disciples. The promised Messiah was dead, His kingdom apparently lost. With the Resurrection, that despair turned to hope. Alongside suffering, whether great or small, the Christian’s hope must endure. God is always sufficient and faithful.

Second, the believer has the Holy Spirit as a down payment on the kingdom. His presence assures us that the kingdom will be fully consummated. The Spirit is not only a sign toward hope, but the sustainer of hope. He fulfills the role of Comforter, girding up the believer in strength and hope. It is the Spirit that encourages the believer to pray to the Father, “Your kingdom come.”

THE PRIESTLY ORDER OF MELCHIZEDEK

7  For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, [2] and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. [3] He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.

[4] See how great this man was to whom Abraham the patriarch gave a tenth of the spoils! [5] And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, [1] though these also are descended from Abraham. 6 But this man who does not have his descent from them received tithes from Abraham and blessed him who had the promises. [7] It is beyond dispute that the inferior is blessed by the superior. [8] In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives. [9] One might even say that Levi himself, who receives tithes, paid tithes through Abraham, 10 for he was still in the loins of his ancestor when Melchizedek met him.

JESUS COMPARED TO MELCHIZEDEK

[11] Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? 12 For when there is a change in the priesthood, there is necessarily a change in the law as well. [13] For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. 14 For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.

15 This becomes even more evident when another priest arises in the likeness of Melchizedek, [16] who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. 17 For it is witnessed of him,

“You are a priest forever,

after the order of Melchizedek.”

18 For on the one hand, a former commandment is set aside because of its weakness and uselessness [19] (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.

20 And it was not without an oath. For those who formerly became priests were made such without an oath, [21] but this one was made a priest with an oath by the one who said to him:

“The Lord has sworn

and will not change his mind,

‘You are a priest forever.’”

[22] This makes Jesus the guarantor of a better covenant.

[23] The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. [25] Consequently, he is able to save to the uttermost [1] those who draw near to God through him, since he always lives to make intercession for them.

[26] For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. [27] He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. [28] For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.

JESUS, HIGH PRIEST OF A BETTER COVENANT

8  Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, [2] a minister in the holy places, in the true tent [1] that the Lord set up, not man. [3] For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. [4] Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. [5] They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” [6] But as it is, Christ [2] has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. [7] For if that first covenant had been faultless, there would have been no occasion to look for a second.

[8] For he finds fault with them when he says: [3]

“Behold, the days are coming, declares the Lord,

when I will establish a new covenant with the house of Israel

and with the house of Judah,

9 not like the covenant that I made with their fathers

on the day when I took them by the hand to bring them out of the land of Egypt.

For they did not continue in my covenant,

and so I showed no concern for them, declares the Lord.

[10] For this is the covenant that I will make with the house of Israel

after those days, declares the Lord:

I will put my laws into their minds,

and write them on their hearts,

and I will be their God,

and they shall be my people.

[11] And they shall not teach, each one his neighbor

and each one his brother, saying, ‘Know the Lord,’

for they shall all know me,

from the least of them to the greatest.

[12] For I will be merciful toward their iniquities,

and I will remember their sins no more.”

[13] In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

THE EARTHLY HOLY PLACE

9  Now even the first covenant had regulations for worship and an earthly place of holiness. 2 For a tent [1] was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. [2] It is called the Holy Place. [3] Behind the second curtain was a second section [3] called the Most Holy Place, [4] having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron’s staff that budded, and the tablets of the covenant. [5] Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

[6] These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, [7] but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. [8] By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing [9] (which is symbolic for the present age). [1] According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.

REDEMPTION THROUGH THE BLOOD OF CHRIST

[11] But when Christ appeared as a high priest of the good things that have come, [2] then through the greater and more perfect tent ( not made with hands, that is, not of this creation) [12] he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. [13] For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify [3] for the purification of the flesh, [14] how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our [4] conscience from dead works to serve the living God.

[15] Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. [5] [16] For where a will is involved, the death of the one who made it must be established. 17 For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18 Therefore not even the first covenant was inaugurated without blood. [19] For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, [20] saying, “This is the blood of the covenant that God commanded for you.” [21] And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. [22] Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

[23] Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. [24] For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. [25] Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, [26] for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. [27] And just as it is appointed for man to die once, and after that comes judgment, [28] so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

CHRIST’S SACRIFICE ONCE FOR ALL

10  For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. [2] Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? [3] But in these sacrifices there is a reminder of sins every year. [4] For it is impossible for the blood of bulls and goats to take away sins.

[5] Consequently, when Christ [1] came into the world, he said,

“Sacrifices and offerings you have not desired,

but a body have you prepared for me;

6 in burnt offerings and sin offerings

you have taken no pleasure.

[7] Then I said, ‘Behold, I have come to do your will, O God,

as it is written of me in the scroll of the book.’”

[8] When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), [9] then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second. [10] And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

[11] And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. [12] But when Christ [2] had offered for all time a single sacrifice for sins, he sat down at the right hand of God, [13] waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected for all time those who are being sanctified.

[15] And the Holy Spirit also bears witness to us; for after saying,

[16] “This is the covenant that I will make with them

after those days, declares the Lord:

I will put my laws on their hearts,

and write them on their minds,”

[17] then he adds,

“I will remember their sins and their lawless deeds no more.”

18 Where there is forgiveness of these, there is no longer any offering for sin.

THE FULL ASSURANCE OF FAITH

[19] Therefore, brothers, [1] since we have confidence to enter the holy places by the blood of Jesus, [20] by the new and living way that he opened for us through the curtain, that is, through his flesh, [21] and since we have a great priest over the house of God, [22] let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. [23] Let us hold fast the confession of our hope without wavering, for he who promised is faithful. [24] And let us consider how to stir up one another to love and good works, [25] not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

[26] For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. [28] Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. [29] How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? [30] For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” [31] It is a fearful thing to fall into the hands of the living God.

[32] But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, [33] sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. [34] For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. [35] Therefore do not throw away your confidence, which has a great reward. [36] For you have need of endurance, so that when you have done the will of God you may receive what is promised. [37] For,

“Yet a little while,

and the coming one will come and will not delay;

[38] but my righteous one shall live by faith,

and if he shrinks back,

my soul has no pleasure in him.”

[39] But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

BY FAITH

11  Now faith is the assurance of things hoped for, the conviction of things not seen. [2] For by it the people of old received their commendation. [3] By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.

[4] By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks. [5] By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God. [6] And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him. [7] By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.

[8] By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. 9 By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. 10 For he was looking forward to the city that has foundations, whose designer and builder is God. [11] By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. [12] Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as many as the innumerable grains of sand by the seashore.

[13] These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. 14 For people who speak thus make it clear that they are seeking a homeland. 15 If they had been thinking of that land from which they had gone out, they would have had opportunity to return. [16] But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.

[17] By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, 18 of whom it was said, “Through Isaac shall your offspring be named.” 19 He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back. [20] By faith Isaac invoked future blessings on Jacob and Esau. [21] By faith Jacob, when dying, blessed each of the sons of Joseph, bowing in worship over the head of his staff. [22] By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.

[23] By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king’s edict. 24 By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, [25] choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. [26] He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. [27] By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. [28] By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them.

29 By faith the people crossed the Red Sea as on dry land, but the Egyptians, when they attempted to do the same, were drowned. [30] By faith the walls of Jericho fell down after they had been encircled for seven days. [31] By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.

[32] And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets— [33] who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. [35] Women received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life. 36 Others suffered mocking and flogging, and even chains and imprisonment. [37] They were stoned, they were sawn in two, [1] they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated— 38 of whom the world was not worthy— wandering about in deserts and mountains, and in dens and caves of the earth.

[39] And all these, though commended through their faith, did not receive what was promised, [40] since God had provided something better for us, that apart from us they should not be made perfect.

JESUS, FOUNDER AND PERFECTER OF OUR FAITH

12  Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, [2] looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

DO NOT GROW WEARY

[3] Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. [4] In your struggle against sin you have not yet resisted to the point of shedding your blood. [5] And have you forgotten the exhortation that addresses you as sons?

“My son, do not regard lightly the discipline of the Lord,

nor be weary when reproved by him.

6 For the Lord disciplines the one he loves,

and chastises every son whom he receives.”

7 It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? [8] If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. [9] Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? [10] For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. [11] For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.

[12] Therefore lift your drooping hands and strengthen your weak knees, [13] and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. [14] Strive for peace with everyone, and for the holiness without which no one will see the Lord. [15] See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; [16] that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. [17] For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears.

A KINGDOM THAT CANNOT BE SHAKEN

[18] For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest [19] and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. 20 For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” [21] Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” [22] But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, [23] and to the assembly [1] of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, [24] and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

[25] See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. 26 At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens.” [27] This phrase, “Yet once more,” indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain. [28] Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, [29] for our God is a consuming fire.

SACRIFICES PLEASING TO GOD

13  Let brotherly love continue. [2] Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. [3] Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body. [4] Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous. [5] Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.” [6] So we can confidently say,

“The Lord is my helper;

I will not fear;

what can man do to me?”

[7] Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. [8] Jesus Christ is the same yesterday and today and forever. [9] Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them. [10] We have an altar from which those who serve the tent have no right to eat. [11] For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. [12] So Jesus also suffered outside the gate in order to sanctify the people through his own blood. [13] Therefore let us go to him outside the camp and bear the reproach he endured. 14 For here we have no lasting city, but we seek the city that is to come. [15] Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. [16] Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

[17] Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

[18] Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things. [19] I urge you the more earnestly to do this in order that I may be restored to you the sooner.

BENEDICTION

[20] Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, [21] equip you with everything good that you may do his will, working in us [1] that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

FINAL GREETINGS

[22] I appeal to you, brothers, [2] bear with my word of exhortation, for I have written to you briefly. 23 You should know that our brother Timothy has been released, with whom I shall see you if he comes soon. [24] Greet all your leaders and all the saints. Those who come from Italy send you greetings. 25 Grace be with all of you.

STUDY NOTES FOR HEBREWS 1

STUDY NOTE FOR HEBREWS 1:1–4 The prologue introduces the two time periods in God’s speaking to His people: “Long ago” (v. 1) and “these last days” (v. 2). The Son’s coming marks our time period as the “latter days” of salvation promised through the prophets (Jer. 23:20; Hos. 3:5; Mic. 4:1; cf. 1 Cor. 10:11).

1:1 at many times. The piecemeal character of prophetic revelation showed its incompleteness, just as the repetition of animal sacrifices showed that they could not remove guilt (10:1).

in many ways. These ways included visions, dreams, and prophetic sayings (Num. 12:6–8, alluded to in 3:5).

God spoke. An important theme in Hebrews (2:2, 3; 4:12; 6:5; 11:3; 12:25). BACK TO HEBREWS 1:1

STUDY NOTE FOR HEBREWS 1:2 his Son. This revelation is qualitatively superior to that given through the prophets. Moses, the greatest prophet, was only a servant in God’s house; Christ is “over God’s house as a son” (3:6). The Son speaks, as the prophets did, but speaks as the Son whose revelation is final.

heir of all things. The Son’s supremacy will be displayed at the end of history, for “all things were created ... for him” (Col. 1:16). He is the firstborn (v. 6), the preeminent heir, whose enemies will be put under His feet (v. 13, citing Ps. 110:1). The “last days” have been inaugurated by Jesus, beginning the fulfillment of the Ps. 2 prophecy that God’s “Son” would inherit the “nations” and the “earth” (Ps. 2:7, 8). As God’s adopted sons through Christ Jesus, we are likewise heirs (v. 14; 6:12, 17; cf. Gal. 4:6, 7; Rom. 8:14–17).

through whom ... he created the world. The Son’s supremacy was displayed at the dawn of history, for “by him all things were created” (Col. 1:16; cf. John 1:3). The Gk. word rendered “world” is lit. “ages” (also “universe” in 11:3), highlighting the successive periods of history in the created order. Verses 10–12 quote Ps. 102:25–27 as testimony to the Son’s role in creation and His eternal permanence, in contrast to the created universe. BACK TO HEBREWS 1:2

STUDY NOTE FOR HEBREWS 1:3 radiance of the glory. The Gk. word rendered “radiance” describes divine wisdom personified in the Jewish intertestamental book Wisdom of Solomon (7:25–28). But Hebrews speaks not merely of a personified divine attribute, but of a divine person—the Son of God—who entered history to purify sinners.

exact imprint of his nature. This verse expresses both the Son’s oneness with the Father and the distinction of divine persons. As One whose being corresponds exactly to the Father, the Son accurately reveals the Father. Christ is “the image of the invisible God” (Col. 1:15), through whom we see the Father (John 14:9; 2 Cor. 4:4–6).

upholds the universe by the word of his power. The Son’s command holds the created order in existence (Col. 1:17; 2 Pet. 3:4–7), preserving it from destruction until that day when His voice will remove all but the unshakable kingdom of God and its heirs (12:26–28).

purification for sins. A change of verb tense focuses attention on the Son’s atoning death in history, the priestly act that cleanses us to worship in God’s presence (9:14).

sat down at the right hand ... on high. The Son’s enthronement at God’s “right hand” in heaven, promised in Ps. 110:1 (1:13), reveals His superiority in two ways. At the “right hand” of the Majesty, Christ is ministering in the true, heavenly sanctuary and not an earthly copy (8:1, 2, 5). Second, He “sat down” because His sacrificial work (unlike that of Levitical priests) was finished once for all (10:11, 12). BACK TO HEBREWS 1:3

STUDY NOTE FOR HEBREWS 1:4 superior to angels. This is proved by the series of OT quotations that follow (vv. 5–14).

inherited ... more excellent. The eternal Son took on a human nature to rescue us from sin and death (2:14, 15). Having for a time voluntarily taken a position “lower than the angels” (2:7), He is now in His resurrection and ascension “declared to be the Son of God in power” (Rom. 1:4) to save His people (v. 5 note). Christ’s exaltation thus inaugurates a new phase of His messianic and redemptive Sonship, and gives Him a dignity far above that of angels. BACK TO HEBREWS 1:4

STUDY NOTE FOR HEBREWS 1:5, 6 The series of quotations begins with examples from the Psalms (v. 5, from Ps. 2:7, which further develops the Ps. 2 allusion from v. 2), the Prophets (v. 5, from 2 Sam. 7:14; in the Hebrew Bible the books of Samuel are counted with the Prophets), and the Law (v. 6, from Deut. 32:43). Verse 6 is probably from the Septuagint of Deut. 32:43, though it also recalls Ps. 97:7.

1:5 You are my Son. The Father’s decree declaring the Messiah to be His Son is identified with Christ’s exaltation (v. 4 note; 5:5; cf. Acts 13:32–35; Rom. 1:4). Though Jesus is the eternal and divine Son of God (Mark 1:11; John 3:16), the declaration of redemptive Sonship prophesied in Ps. 2:7 was conferred on Him in time, when He completed His messianic work. Believers cannot become divine and share in Christ’s eternal divine Sonship, but their adoption as sons of God means that they participate in Christ’s redemptive Sonship through union with the “founder of their salvation” (2:10; 3:14 note; cf. Rom. 8:29). BACK TO HEBREWS 1:5

1:6 brings ... into the world. As the Son condescends to assume our human nature, angels worship Him (Luke 2:13, 14).

firstborn. As in Ps. 89:27, the term means “of the highest rank,” above the kings of the earth, and not “first in order of birth.” In Ex. 4:22, it means “chosen” or “most desired.” See note on Col. 1:15. BACK TO HEBREWS 1:6

STUDY NOTE FOR HEBREWS 1:7 The storm clouds of Ps. 104 adorn the Lord’s heavenly court. “Winds” and “flame” associate angels with the created world’s mutability in contrast to the Son’s eternal permanence (vv. 10–12).

ministers. In contrast to the Son’s royal enthronement (vv. 8, 9), the angels are merely “ministers,” or “servants.” BACK TO HEBREWS 1:7

STUDY NOTE FOR HEBREWS 1:8, 9 From Ps. 45:6, 7. The one who addresses the Son with the words “O God” is Himself “God, your God.” In the Psalm, the address is to the human Davidic king, who derives authority from God and is associated with God Himself because he exercises God’s authority (much like Moses in Ex. 7:1, of whom God said, “I make you God to Pharaoh,” highlighting that Moses was speaking God’s authoritative word to the Egyptian king). However, Christ is greater than David; He not only has authority from God, but He Himself is God, so that the Davidic kings who reigned before the incarnation point to Him as greater than they. The Son is God, and yet distinct from the Father (John 1:1). BACK TO HEBREWS 1:8

1:9 loved righteousness. On the Son’s obedience and righteousness, see 4:15; 5:8; 7:26. BACK TO HEBREWS 1:9

STUDY NOTE FOR HEBREWS 1:10 On the Son as Creator, see v. 2 and note. BACK TO HEBREWS 1:10

STUDY NOTE FOR HEBREWS 1:11 you remain. The Son’s unchanging eternity as God is essential to His high priesthood (7:3, 23, 24). Through Him, the inheritance of believers is secure forever (10:34; 12:27, 28; 13:14). BACK TO HEBREWS 1:11

STUDY NOTE FOR HEBREWS 1:12 This verse makes virtually the same point as v. 11, except the emphasis is upon Christ’s unchanging nature in contrast to the changeable creation. BACK TO HEBREWS 1:12

STUDY NOTE FOR HEBREWS 1:13, 14 The Son’s position of heavenly authority (v. 3; 8:1) is contrasted to the angels’ role as servants to “those who are to inherit salvation” (that is, who share as co-heirs in the Son’s rights as heir; vv. 2, 5; 2:10; 6:12; cf. Rom. 8:17, 29). The angels are servants to Christ, but also to His people, who inherit salvation through union with Him. In this, His people are favored above the angels (2:16; cf. 1 Cor. 6:3). BACK TO HEBREWS 1:13, 14

STUDY NOTES FOR HEBREWS 2

STUDY NOTE FOR HEBREWS 2:1 Cf. similar exhortations in 3:12–14; 4:1, 11; 6:11, 12; 10:22–25; 12:1–13; and especially 12:25–29, another reminder of Sinai. BACK TO HEBREWS 2:1

STUDY NOTE FOR HEBREWS 2:2, 3 The argument is from the lesser to the greater, as in 1:8, 9. If what the angels said was “reliable,” then what comes from One superior to angels must be more so. The Gk. word for “reliable” is legal terminology, as is “witness” in v. 4.

2:2 declared by angels. The role of the angels in the giving of the law is suggested in Deut. 33:2 and became a standard element of both Jewish and Christian descriptions of the events that happened at Sinai (Acts 7:53; Gal. 3:19).

just retribution. Illustrated in 10:28, 29 (cf. 6:6). Violators of the Lord’s covenant were purged from the covenant community through death. BACK TO HEBREWS 2:2

2:3 salvation. First mentioned in 1:14, this salvation, among other things, includes inheritance of the world to come (v. 5; 11:16), entry into glory as God’s adopted sons (v. 10), purification from sins (1:3; 2:11, 17), freedom from the fear of death (vv. 14, 15), and the privilege of drawing near to God (4:16; 10:22) to offer worship that pleases Him (12:28; 13:15, 16).

those who heard. The apostles were witnesses of what Jesus said and did in His ministry, death, and resurrection (Acts 1:21, 22; 10:39–41; 1 Pet. 5:1; 2 Pet. 1:16). The writer and his readers have heard the gospel through them (Introduction: Title and Author). BACK TO HEBREWS 2:3

STUDY NOTE FOR HEBREWS 2:4 signs and wonders ... various miracles. These terms are used in the NT for the special miracles that God used to demonstrate the authority of the Savior (Acts 2:22), as well as to certify the ministries of the apostles and Stephen (Acts 6:8; 14:3; Rom. 15:19; 2 Cor. 12:12). BACK TO HEBREWS 2:4

STUDY NOTE FOR HEBREWS 2:5–9 The author uses the contrast between angels and human beings in v. 5 to point to the way that the Son, in assuming a full and complete humanity (vv. 14, 17), restores man’s dignity and divinely intended place in creation. BACK TO HEBREWS 2:5

STUDY NOTE FOR HEBREWS 2:6 testified somewhere. Such vagueness in scriptural references is characteristic of the author of Hebrews, who stresses the divine authorship of Scripture more than he does the human authors (e.g., 1:5, 7, 8; 2:12; 3:7; 4:3; 5:5, 6). This way of citing a well-known OT proof text (Ps. 8:4–6) about man in creation is evidence for the Jewish background of the recipients (though Gentile God-fearers associated with the synagogue would have been similarly familiar with the OT). BACK TO HEBREWS 2:6

STUDY NOTE FOR HEBREWS 2:8 we do not yet. Ps. 8 describes the glorious status of man as the head of all creation. But it is obvious that man is far from enjoying any such status, and some explanation is required. BACK TO HEBREWS 2:8

STUDY NOTE FOR HEBREWS 2:9 we see him. Jesus has the crown of glory and honor. It must now be shown that He received it as a man, and so can satisfy the words of the psalm quoted. This psalm about the ideal eschatological (last, final) Adam has found its complete realization in Jesus, in His earthly ministry, death, and resurrection.

made lower. The expression can refer to status or to time (i.e., “a little later,” Luke 22:58; Acts 5:34). If it connotes status, it alludes to Jesus’ choosing not exercise all of His prerogatives as the preincarnate divine Son and then assuming human flesh (cf. Phil. 2:5–11 and notes); if the phrase refers to time, it indicates the temporary character of Jesus’ humiliation.

taste death for everyone. Here, “everyone” does not refer to “everyone” who ever lived without exception but must be understood in the light of the context and of the results of Jesus’ death described elsewhere in Hebrews. It refers to the “many sons” whom God brings to glory (v. 10), whom Jesus calls “brothers” (v. 11), those “of the congregation” (v. 12), “children whom God has given” to Jesus (vv. 13, 14), and “the seed of Abraham” (v. 16). Those for whom Jesus tasted death have been made holy and perfect once for all by His sacrifice (10:10, 14), their consciences cleansed from acts that lead to death (9:14), so they are freed from the fear of death (2:14, 15). By contrast, there are those (even within Christian congregations) who do not really trust the Son but subject Him to ridicule (6:6). For them, “there no longer remains a sacrifice for sins, but a fearful expectation of judgment” (10:26, 27). Thus, “everyone” here includes all those (and only those) who persevere in trusting Jesus, since those who persevere are the only ones for whom Jesus “tasted death” (3:6, 14). See theological note “Definite Atonement” on p. 1875. BACK TO HEBREWS 2:9

STUDY NOTE FOR HEBREWS 2:10–18 For God’s adopted sons to reach the glory promised in Ps. 8, the unique Son had to suffer death on their behalf, destroying their enemy, freeing them from slavery, and atoning for their sins. Bonds of kinship in the eternal plan of God unite the redeemed to the “founder of their salvation” (vv. 10, 11).

2:10 founder. The Gk. term can also be translated “author” or “leader” (12:2; Acts 3:15; 5:31). Jesus went first on the path of suffering, and He guides us as our captain to the glory that He achieved.

make ... perfect. See note on 5:9. BACK TO HEBREWS 2:10

STUDY NOTE FOR HEBREWS 2:11 he who sanctifies. See theological note “Atonement” on p. 1983. God is often the One who “sanctifies” in the OT, whether it is Israel (Lev. 20:8; 22:32; Ezek. 20:12; 37:28) or more particularly priests (Lev. 21:15, 23; 22:9, 16) who are being sanctified. Both are set apart from the unclean customs of the ungodly nations around them. The general idea of Christ’s “sanctifying” believers and, more specifically but secondarily, “sanctifying” them as priests, is in mind here, the latter anticipating 2:17.

all have one source. Or “have the same origin,” i.e., God. Another interpretation is “are of one nature,” i.e., human nature.

not ashamed. In view of the Son’s glory portrayed in ch. 1, we might expect Him to recoil from identification with fallible human beings, but He willingly calls us brothers and sisters. Such a family relationship is essential to His compassionate, priestly ministry (v. 17; 5:1; 7:5). BACK TO HEBREWS 2:11

STUDY NOTE FOR HEBREWS 2:12 Introduced here primarily because of the words “my brothers,” Ps. 22:22 is the turning point in a psalm of the Anointed One’s passage through suffering to deliverance. The context of the words quoted corresponds to their use in Hebrews. BACK TO HEBREWS 2:12

STUDY NOTE FOR HEBREWS 2:13 I will put my trust in him. This confession of faith appears in 2 Sam. 22:3; Is. 8:17; 12:2—in all three passages, a servant of God expresses trust in the face of danger. For the Son—“the founder and perfecter of our faith” (12:2)—to take these words on His lips implies His condescension, according to His human nature, to live by faith as we must live by faith.

I and the children God has given me. As Isaiah and his children were signs of God’s faithfulness to their generation (Is. 8:18), so the Son who is greater than the prophets (1:1, 2; 3:3–6) now has His circle of “children” who have been given to Him by the Father (John 17:6). BACK TO HEBREWS 2:13

STUDY NOTE FOR HEBREWS 2:14–18 Christ is presented first as our redeemer and warrior who defeats our oppressor and sets us free, then as our merciful High Priest who helps us in our trials.

2:14 flesh and blood. This is an idiomatic way of saying “human.” The same Gk. phrase is seen at Matt. 16:17; 1 Cor. 15:50; Gal. 1:16; Eph. 6:12; it may emphasize the limitations of the human condition.

partook of the same things. That is, the same humanity, a phrase emphasizing the completeness of the Son’s incarnation. In order for Christ to triumph over death and the devil by enduring God’s judgment upon sinners, it was necessary for Him to share their “flesh and blood” nature in order that He could be a true human representative in bearing this judgment.

the one who has the power of death. Having tempted humanity to sin, the devil acts as an accuser (Rev. 12:10), demanding that a just punishment be exacted; and “the wages of sin is death” (Rom. 6:23; cf. 1 Cor. 15:56). The devil’s power to kill is destroyed only when our sin has been punished—in Christ’s death. Then his accusations have no ground (Col. 2:14, 15). BACK TO HEBREWS 2:14

STUDY NOTE FOR HEBREWS 2:16 This verse resumes the contrast of v. 5. The background is Is. 41:8–14, where Israel is called “offspring of Abraham,” whom the Lord will “hold” and whom He “helps” (Is. 41:13; cf. Heb. 2:18), so they need not “fear” (Is. 41:10; Heb. 2:15; cf. 13:5, 6). On Abraham and his descendants, see 6:15–17; 11:9; cf. Rom. 4:11–18; 9:7, 8; Gal. 3:29.

helps. Another translation is “takes on” or “lays hold of,” as of “taking on” human nature in the incarnation. Either way, the point is that the sort of incarnation described in v. 14 is determined by the sort of creatures whom God wills to save. He wills to save human beings, so the eternal Word must be incarnated as a human being: “the Word became flesh” (John 1:14). BACK TO HEBREWS 2:16

STUDY NOTE FOR HEBREWS 2:17 he had to be made like his brothers. Only the One who was tested in every way as we are could be the merciful High Priest (4:15; 5:2). Only the One who responded to every test in perfect obedience could be the faithful High Priest, without sin (4:15; 7:26) and worthy to offer Himself as the unblemished sacrifice (9:14).

merciful and faithful high priest. This echoes the prophecy that pronounced judgment on Eli’s house, which was a part of Aaron’s family, and that foresaw the coming of a faithful High Priest who would minister forever (1 Sam. 2:35). The faithfulness (3:6) and mercy of Christ (5:2) are explained in what follows.

make propitiation for. This term means that He bore God’s wrath and curse that rested on “the people” who sinned (Rom. 3:25, 26). See note on 2:17 and theological note “Jesus Christ as Mediator” on p. 2157. BACK TO HEBREWS 2:17

STUDY NOTE FOR HEBREWS 2:18 he himself has suffered. See theological note “The Humanity of Christ” on p. 2279. BACK TO HEBREWS 2:18

STUDY NOTES FOR HEBREWS 3

STUDY NOTE FOR HEBREWS 3:1 holy brothers. This typical Christian title of address (3:12; 10:19; cf. Acts 1:16; 1 Cor. 3:1) has special significance here, since Jesus has made believers His “brothers” and “sanctified” them (2:11).

heavenly calling. The Lord calls from heaven, summoning us to enduring faith (12:25). He also calls us to heaven, the better country (11:16) and the eternal inheritance of those who are called (9:15).

consider. Since Christ is able to deal with the most important problems we face, the reader should be eager to give close attention to what will now be said about Him.

apostle. This title is applied to Jesus only here in the NT. It stresses His faithful accomplishment of the mission on which the Father sent Him (v. 2; cf. 10:5–10; John 6:38; 20:21).

3:1–6 Verse 1 actually continues the theme of Christ’s priesthood from 2:17, 18 and views that text as a basis for this section concerning why the readers should “consider” Jesus to be a faithful “priest,” “apostle,” and “Son” who was “faithful in all God’s house” and has more honor than Moses and his faithfulness in God’s old house. With reference to Num. 12:7, Moses and Christ are compared as to faithfulness and contrasted as to honor. Though privileged to speak to God face-to-face and to see His form (Num. 12:8), Moses was still only “a servant” in the house of God (v. 5). Christ, as agent of creation (1:2, 10), deserves honor as divine builder of all things and as Son “over God’s house” (v. 6). BACK TO HEBREWS 3:1

STUDY NOTE FOR HEBREWS 3:3 builder of a house. The necessary implication is that Jesus is the builder of the house and therefore divine (v. 4). This passage points both to Christ’s identity as God (“the builder”) in terms of His divine nature and to His personal distinction from the Father (v. 6). BACK TO HEBREWS 3:3

STUDY NOTE FOR HEBREWS 3:5 faithful in all God’s house. Since the writer alludes to Num. 12:7, the emphasis is on the dignity of Moses’s service. Moses is the unique minister of the law, but Jesus’ ministry is higher still. That Moses is said to be “faithful in all God’s house” is an allusion to Num. 12:7. There, “house” appears to refer not to the house of Israel in general (as many commentators take it) but to the place where Moses received direct revelation from God in “the tent of meeting” (Num. 12:1–10). That Moses was “faithful throughout God’s house” conveys the idea that Moses faithfully communicated all of his divine revelations in the tabernacle to the people (though some see this phrase as more naturally referring to the house of Israel). Likewise, while Heb. 3:5, 6 could well be a general reference to Moses’s being over the house of Israel and Christ’s being over the house of His people (as many think), it seems more likely that “house” refers to God’s house or temple (though of course the illustration of building a house in vv. 3, 4 is very general).

to testify ... spoken later. Moses’s ministry was to testify to Christ’s coming (John 5:46, 47). The Mosaic law by its shadows pointed toward the coming good things brought by Christ (9:11; 10:1), for in its regulations the Holy Spirit showed that access into God’s presence would come only when the earthly tabernacle was replaced by something better (9:8). BACK TO HEBREWS 3:5

STUDY NOTE FOR HEBREWS 3:6 over God’s house. Note the prepositions: Moses was “in” the house, but Christ is “over” the house (10:21), highlighting the greater authority of Christ.

we are his house. One important theme throughout Scripture is that God’s house consists of His people (1 Sam. 2:35; 2 Sam. 7:16; Eph. 2:19–22; 1 Tim. 3:15; 1 Pet. 2:5). If “house” refers to God’s temple or tabernacle, then believers here are identified with the temple, since they are identified by faith with Christ, the builder of the temple.

if indeed we hold fast. This condition tells the readers how they can know that they belong to God—their faith must prove itself by persevering (v. 14; 6:11; 10:23). The note of warning is a fitting introduction to the quotation from Ps. 95 that follows. BACK TO HEBREWS 3:6

STUDY NOTE FOR HEBREWS 3:7–4:13 The writer quotes Ps. 95:7–11 and then uses numerous brief quotations and echoes of it to keep his exposition to the point. Important key words in this section are “today” (3:13, 15; 4:7) and “rest” (4:3, 5, 6, 8–11); the treatment of “rest” is developed from the Sabbath teaching of Gen. 2:2. Corresponding to this teaching is the exhortation to “enter that rest” (4:11) and the warning not to “harden your hearts” (3:15; 4:7). BACK TO HEBREWS 3:7

STUDY NOTE FOR HEBREWS 3:8 day of testing. A significant occasion of testing occurred at Rephidim (Ex. 17:1–7), where the people grumbled and Moses struck the rock to give them water. The author of Hebrews seems to view that episode as representative of the complete period of Israel’s wilderness sojourn. Thus, the entire forty-year period of disobedience and resistance while wandering in the wilderness is likely also in view (vv. 9, 10; cf. Ps. 78:40). BACK TO HEBREWS 3:8

STUDY NOTE FOR HEBREWS 3:10 They always go astray in their heart; they have not known my ways. The majority of nation appears to have been unbelieving and apostate. BACK TO HEBREWS 3:10

STUDY NOTE FOR HEBREWS 3:11 swore. Num. 14:21–30 records God’s promise not to allow that generation to enter the Promised Land. Hebrews understands this oath to point also to a divine, eternal Sabbath rest (4:1–11).

my rest. See note on 4:8. BACK TO HEBREWS 3:11

STUDY NOTE FOR HEBREWS 3:12, 13 The author addresses his readers in terms of their confession of faith (v. 1) as “brothers,” yet he also recognizes that some within the Christian fellowship may have an “evil, unbelieving heart” and may not be true Christians (cf. 12:15–17). Christ saves completely those who come to God through Him (7:25), but Christians must guard their own and each other’s endurance by encouraging one another (10:24, 25), as the author does throughout this letter (13:22).

3:12 unbelieving heart. That is, a heart like that of “your fathers” (v. 9), which kept them from entering God’s rest (v. 19). BACK TO HEBREWS 3:12

3:13 today. See note on 4:7.

deceitfulness of sin. Sin promotes the illusion that disobedience is more secure (Ex. 17:3) or pleasurable (11:25, 26; Ex. 16:3) than the pilgrimage of faith. BACK TO HEBREWS 3:13

STUDY NOTE FOR HEBREWS 3:14 we ... share in Christ. The Greek can be taken to mean that we are partakers with Christ, that we are His companions (1:9) who share new life with Him. It is also possible to translate the Greek as “share in Christ,” indicating that He is the benefit we share in through our intimate union with Him.

hold our original confidence firm. This verse is an important insight into the doctrine of the perseverance of the saints. The author states that “we have come to share in Christ, if indeed we hold our original confidence firm to the end.” In other words, perseverance is the sign that one has truly received Christ as Savior and Lord. Those who do not persevere were never truly in Christ to begin with. One could rephrase the verse to give it the same meaning: “we never shared in Christ if we do not hold our original confidence firm to the end.” BACK TO HEBREWS 3:14

STUDY NOTE FOR HEBREWS 3:16–19 Neither the blessing of the exodus from Egypt nor the privilege of hearing God’s voice guaranteed to the generation that was in the wilderness that they would enter God’s rest, the rest that is the goal of our pilgrimage (4:8 note). Their rebellion (v. 16), sin (v. 17), and disobedience (v. 18; 4:6) were rooted in unbelief, in their failure to cling permanently to God’s promise (v. 19; 4:2, 3). BACK TO HEBREWS 3:16

STUDY NOTES FOR HEBREWS 4

STUDY NOTE FOR HEBREWS 4:1 let us fear. The divine judgment on Israel of old serves to inspire fear (10:27, 31; 12:21), but we should not fear what men may do (11:27; 13:6). BACK TO HEBREWS 4:1

STUDY NOTE FOR HEBREWS 4:2 good news came to us. The good news of deliverance and God’s love that Israel heard at Sinai was not as clearly revealed or understood as the salvation spoken now through the Lord (2:3), but it would have been of value to the hearers, ushering them into God’s rest, if they had combined it with faith. This is further evidence that the majority of the wilderness generation did not have true saving faith. BACK TO HEBREWS 4:2

STUDY NOTE FOR HEBREWS 4:3–5 The basic theme of these verses is that a “rest” of God has existed from the seventh day of creation (v. 4; Gen. 2:2), even though the disobedient generation could not enter it. The writer understands the promises about the physical land to point ultimately to the divine rest (3:11 note), which only those who have true saving faith may enter (v. 3). BACK TO HEBREWS 4:3

STUDY NOTE FOR HEBREWS 4:7 Today. The readers have already learned that they live in the time called “today” (3:13); therefore, they must heed the promises and the warnings. Through David, the offer of entry (and a warning against failure to enter) is continued to a new generation, who “today” must respond to God’s voice. BACK TO HEBREWS 4:7

STUDY NOTE FOR HEBREWS 4:8 Another indication (cf. vv. 3–5) that the physical land of Canaan did not fulfill the promise of God’s rest. When David wrote, Israel had many centuries earlier entered Canaan under Joshua. If the land they entered under Joshua had fulfilled the promise of divine rest, the psalm’s warning to David’s generation would have been pointless. Thus, the hope of Joshua and the patriarchs was fixed on a better, heavenly country (11:16). There are similar arguments from the OT in 7:11; 8:7. BACK TO HEBREWS 4:8

STUDY NOTE FOR HEBREWS 4:9 there remains a Sabbath rest. The final celebration of Sabbath rest awaits God’s people in the future. BACK TO HEBREWS 4:9

STUDY NOTE FOR HEBREWS 4:10 rested from his works. The reference is probably not to conversion, in which we transfer our trust in our works to Christ, but to our final deliverance from suffering, testing, and effort (v. 11). Those who die in the Lord “rest from their labors” (Rev. 14:13). BACK TO HEBREWS 4:10

STUDY NOTE FOR HEBREWS 4:12, 13 The preceding argument (3:7–4:11) has illustrated how the word of God’s power exposed the faithlessness of the wilderness generation and how Scripture (e.g., Ps. 95) penetrates and judges those whom it invites today, as it warns about the deceitfulness of sin (3:13) and the possibility of falling short (v. 1). God’s Word continues to operate in the same way in the new covenant age. BACK TO HEBREWS 4:13

4:12 division of soul and of spirit, of joints and of marrow. Though some find support here for the view that a human being is a trichotomy consisting of body, soul, and spirit, the context is against it. Instead, the verse stresses the power of God’s Word to enter the deepest recesses of a person’s being. The author’s point is not to divide people into constituent parts. Also, if the idea of division were intended, we would expect the author to say “bone and marrow” instead of “joints and of marrow.” Cf. the similar form of expression at Luke 10:27. BACK TO HEBREWS 4:12

STUDY NOTE FOR HEBREWS 4:14–16 The sobering thought of our complete exposure before God draws us to the merciful High Priest who, having been tempted, can help us in our weakness (themes announced in 2:17, 18). An exhortation to “hold fast our confession” (v. 14) caps the preceding section, and an invitation to approach God’s throne introduces the discussion of Christ as the merciful High Priest.

4:14 passed through the heavens. Christ was raised, ascended, and sits at God’s right hand (8:1), where He ministers as our great and eternal High Priest (7:26; 9:11, 24).

the Son of God. See note on 1:5 (cf. 5:5). BACK TO HEBREWS 4:14

STUDY NOTE FOR HEBREWS 4:15 in every respect has been tempted. This is a vivid restatement of 2:17, 18. As temptation is again mentioned, the author is careful to add that Christ was “without sin” despite His knowledge of our weakness. See theological note “The Sinlessness of Christ” above. BACK TO HEBREWS 4:15

STUDY NOTE FOR HEBREWS 4:16 Let us then with confidence draw near. Confident access to God is a priestly privilege reserved for those who have been purified from sin’s pollution by Jesus’ sacrifice (7:19; 10:19, 22), and so can offer sacrifices of thanksgiving pleasing to God (12:28; 13:15, 16). On the priestly privilege of Christian believers, see Rom. 5:1, 2; Eph. 2:13–22; 1 Pet. 2:4–10.

mercy ... grace to help. Mercy addresses our need for forgiveness when we have succumbed to temptation, and grace brings timely support to sustain us in the midst of temptation (2:18). BACK TO HEBREWS 4:16

STUDY NOTES FOR HEBREWS 5

STUDY NOTE FOR HEBREWS 5:1–10 As the OT priests were identified with the weak and erring people whom they represented (vv. 1–3) and served at God’s appointment (v. 4), so also Christ became High Priest by the Father’s appointment (vv. 5, 6) and was identified with His people through suffering (vv. 7–10).

5:1 offer gifts and sacrifices for sins. The phrase “gifts and sacrifices” covers offerings of several different kinds that were called for in the work of OT priests (8:3; Lev. 1–7). But the main interest here is in those gifts and sacrifices offered for sins. BACK TO HEBREWS 5:1

STUDY NOTE FOR HEBREWS 5:2 can deal gently. The weakness of the OT high priest in the face of his own temptations compelled him to moderate his indignation over others’ sins and “deal gently” with them. Jesus’ sympathy also is strongly motivated, since He fully identifies with the struggles of His people. Yet Jesus never succumbed to temptation (4:15).

ignorant and wayward. The law distinguished between sins committed out of weakness or ignorance (Num. 15:27–31) and sins committed in defiance of the Lord’s authority (10:26, 27). BACK TO HEBREWS 5:2

STUDY NOTE FOR HEBREWS 5:3 The OT high priest was himself in need of atonement and forgiveness (7:27; 9:7; cf. Lev. 16:11), unlike our sinless High Priest (4:15; 7:26). BACK TO HEBREWS 5:3

STUDY NOTE FOR HEBREWS 5:4 called by God, just as Aaron was. The initial call of Aaron (Ex. 28:1) was confirmed in response to the challenge of Korah, Dathan, and Abiram (Num. 16) through the budding of Aaron’s staff (9:4; cf. Num. 17:1–10). The priestly privilege of approach to God is by invitation only—mediated through physical descent for the OT Levitical priests, but finally established through the divine oath to Jesus the Son (7:11–28). BACK TO HEBREWS 5:4

STUDY NOTE FOR HEBREWS 5:5 You are my Son. Ps. 2:7 is quoted twice in Hebrews (1:5), both times in a leading position. Here it is the opening step of a long and detailed discussion of Melchizedek. BACK TO HEBREWS 5:5

STUDY NOTE FOR HEBREWS 5:6 Melchizedek. This mysterious figure is mentioned only twice in the OT (Gen. 14:18; Ps. 110:4). But the association here of the title “priest forever, after the order of Melchizedek” with the words “my Son” (v. 5) shows the exalted character of this priesthood, and justifies the author’s fuller explanation in ch. 7. The quotation in this verse is from the prophecy of Ps. 110:4, indicating that Jesus is the fulfillment of it. BACK TO HEBREWS 5:6

STUDY NOTE FOR HEBREWS 5:7 loud cries and tears. Uppermost in mind here is Jesus’ anguish at the prospect of the cross (Mark 14:33–36; John 12:27), which shows that He is not aloof from the weakness and fears that threaten us.

was heard. The psalmists praised God that He heard their cries of distress (Pss. 22:24; 31:23; 116:1). Jesus’ plea for salvation from death was answered not through escape from the ordeal of the cross, but through His resurrection from the dead. BACK TO HEBREWS 5:7

STUDY NOTE FOR HEBREWS 5:8 he learned obedience. Though entirely free from sin (4:15), Jesus’ struggle against temptation was real (2:18). As One who came into the world to do the Father’s will (10:7), Christ successfully met each increasingly difficult challenge to His integrity, climaxing in the shameful and painful death on the cross (Phil. 2:8). This life of learned obedience offsets the disobedience of Adam (Rom. 5:19) and qualifies Christ to serve as the eternal High Priest (2:17, 18; 4:15). BACK TO HEBREWS 5:8

STUDY NOTE FOR HEBREWS 5:9 being made perfect. This does not mean that Jesus finally became sinless, since He was always without sin (4:15), but that He finished the course of suffering that was set before Him, including the sacrificial death. Having done this, He was “made perfect,” that is, established as entirely fit for His High Priesthood.

eternal salvation. Jesus lives forever to intercede as our High Priest (7:24, 25). BACK TO HEBREWS 5:9

STUDY NOTE FOR HEBREWS 5:10 Melchizedek. See ch. 7. BACK TO HEBREWS 5:10

STUDY NOTE FOR HEBREWS 5:11–6:12 For the author of Hebrews,Christ’s priestly ministry after the order of Melchizedek is “hard to explain” (5:11) because of the readers’ immaturity. The exhortation in this section focuses on the dangers posed by a failure to “go on to maturity” (6:1 text note).

5:11 dull of hearing. The Gk. word translated “dull” reappears in 6:12 (translated “sluggish”), suggesting that the danger of spiritual laziness is in view throughout this section. BACK TO HEBREWS 5:11

STUDY NOTE FOR HEBREWS 5:12 basic principles of the oracles of God. Such truths are listed in 6:1, 2. BACK TO HEBREWS 5:12

STUDY NOTE FOR HEBREWS 5:13 milk. Although milk is nourishing for infants (1 Pet. 2:2), the author desires that his readers become mature Christians, for whom solid food is appropriate (1 Cor. 3:1, 2). BACK TO HEBREWS 5:13

STUDY NOTE FOR HEBREWS 5:14 The maturity needed to grasp Christ’s priestly ministry is not intellectual sophistication, but spiritual discernment arising from consistent obedience to God’s will (Phil. 1:9–11). BACK TO HEBREWS 5:14

STUDY NOTES FOR HEBREWS 6

STUDY NOTE FOR HEBREWS 6:1 the elementary doctrine of Christ. These are the ABCs of Christian doctrine, which are now briefly enumerated (vv. 1, 2). All these doctrines can be found in the book of Acts.

repentance ... and of faith. See Mark 1:15; Acts 20:21. BACK TO HEBREWS 6:1

STUDY NOTE FOR HEBREWS 6:2 washings. Lit. “baptisms.” The plural is unexpected; there is only one Christian baptism (Eph. 4:5). Yet even today when Christian baptism is discussed, other baptisms, at least John the Baptist’s, and how they differ with Christian baptism must be mentioned. This was certainly true in NT times (9:10; cf. Matt. 3:11; 28:19; Mark 1:4; John 4:1; Acts 1:5). Another possibility is that the word refers specifically to OT ceremonial washings (see 9:10) as part of the essential background for Christ’s work.

laying on of hands. This action accompanied blessing, healing the sick, ordination of church officers, and especially the gift of the Spirit, which was also associated with baptism (Matt. 19:13–15; Luke 4:40; Acts 6:6; 8:17; 9:17; 28:8; 1 Tim. 4:14). Alternatively, as is possible with “washings,” the writer may be referring to the OT foundations of Christ’s work. BACK TO HEBREWS 6:2

STUDY NOTE FOR HEBREWS 6:3 if God permits. This conventional phrase acknowledges the need for God’s help in learning and teaching Christian doctrine. Its use suggests that the material to follow is difficult, as indeed it is. BACK TO HEBREWS 6:3

STUDY NOTE FOR HEBREWS 6:4–12 This sober warning has been variously interpreted. The main suggestions include: (1) The author is referring to genuine Christians who lose their salvation. (2) The warning is an argument directed against a particular Judaizing heresy that is so serious that embracing it would lead to the loss of all hope of salvation. (3) These verses are giving a warning that is only hypothetical. If such a falling away of a true believer were to happen, it would certainly be permanent. However, this falling away is impossible for a true believer because of God’s work of preserving His people. (4) The author is describing the apostates of vv. 4–8 in terms of their profession and the blessings they appeared to share with genuine believers up to the moment of their apostasy. Although Jesus saves completely (7:25) and has made perfect (complete) forever (10:14) those who hear His word with faith, the author exhorts the readers to prove the faith they profess by their perseverance. This interpretation stresses that nobody is saved by a mere profession of faith, that many people put up a good show of faith without ever truly having it, and that those who profess faith without possessing it are in view. These who fall away demonstrate that their faith was never genuine to begin with (cf. 1 John 2:19).

Given the clear teaching of Scripture that those whom God has truly saved will persevere in faith to the end (3:14; cf. John 10:28, 29; Rom. 8:28–30; theological note “Perseverance of the Saints” on p. 1994), option (1) can be safely rejected. While option (2) is plausible given the original Jewish-Christian context of the epistle to the Hebrews, it seems too restrictive to limit the application of this text only to particular Judaizing heresies. Regarding option (3), in light of Scripture’s teaching on divine election unto salvation (Rom. 9:1–29), it is certainly true that in one sense, the warning of Heb. 6:4–12 is hypothetical for the elect. By definition, the elect simply cannot fall away. Calling the warning hypothetical, however, might have the unintended consequence of implying that we need not take the warning seriously. But since we work our salvation in fear and trembling (Phil. 2:12, 13), it is by taking such warnings seriously that we remain in the faith, by the power of the Spirit. Thus, it seems that option (4) makes the best sense of this passage and the rest of the witness of Scripture, and it has the advantage of agreeing with option (3) that God will keep the elect—all those who have true faith—from finally falling away.

This reading of the text does not preclude the possibility that someone who appears to be apostate may in fact be elect and just going through a period of severe backsliding. In any case, perhaps the most significant warning delivered in the passage is this: without faith, proximity to God in the fellowship of His covenant people is no blessing; rather, it subjects apostates to more severe judgment. For more on this passage and the other warnings of Hebrews, see Introduction: Special Issues.

6:4 once been enlightened. That is, had the knowledge of God disclosed in the gospel message (10:26; cf. John 1:9; 2 Cor. 4:4–6) and publicly confessed in baptism. In early Christian writings, conversion and baptism were sometimes termed “enlightenment.” The Gk. word for “once” is prominent in Hebrews. It is used in connection with the once-for-all sacrifice of Christ in 10:2, 10. Balaam was given the light of God’s special revelation and his “eye was opened,” yet he was not a believer (Num. 24:14–20).

tasted the heavenly gift. Some see here a reference to participation in the sacrament of the Lord’s Supper. Or the phrase could be paired with “enlightened” as a broad description of apparent conversion.

shared in the Holy Spirit. They had some experience with the gifts of the Holy Spirit, but it is not necessary to conclude that regeneration is specifically intended. People who lack true faith may in some sense still experience the work of God without being saved. For example, God might answer the prayers offered by His people in behalf of a sick individual and heal that person even if that person does not have true saving faith. BACK TO HEBREWS 6:4

STUDY NOTE FOR HEBREWS 6:5 powers of the age to come. Most obviously in the apostolic era, the signs and wonders that accompanied the introduction of the gospel (2:4 note). Although the “sign gifts” of miracles, tongues, and prophecy have passed away (cf. Eph. 2:19–22 and notes), God still works supernaturally among His people, healing the sick, converting sinners to Christ, and doing other extraordinary works in response to the prayers of His people. By the power of His grace and His Holy Spirit, our Creator is also bringing peace between people and working love for one another among church members (Gal. 5:22, 23; 1 John 4:7–21). All of these blessings show forth the “powers of the age to come.” Individuals who profess faith and join the church without possessing faith in their hearts do see these powers at work in the visible church. They can “taste” the joy evident among believers and even receive outward benefits from the Spirit’s work—peace in the community, acts of love done in their behalf by Christians, and so on. Tasting such powers does not in itself prove that an individual has saving faith, for the individual may just be enjoying the collateral benefits that come with being associated with God’s visible people. Thus, the fact that many who once seemed to be true Christians fall away should not surprise us. BACK TO HEBREWS 6:5

STUDY NOTE FOR HEBREWS 6:6 and then have fallen away. There is a kind of falling away that is irreversible (1 John 5:16). Christian salvation is final (10:4), and the decision to reject it, if made obstinately and impenitently, cannot be reversed. According to 1 John 2:19, anyone who makes such a decision and goes out from the believing community was not really a member of the household of faith to begin with, although they may have seemed to be. Judas Iscariot is the clearest example of someone who did not have saving faith but tasted the powers of the age to come—after all, he saw Jesus do miracles. Judas participated in the coming of the kingdom, but did not enter it (Matt. 26:47–49; cf. Matt. 7:21–23). This warning is not to encourage speculation about whether others are irretrievably lost, but urges us to cling closely to the Savior ourselves. Moreover, in clinging to the Savior, we can pray for others who seem to have rejected the faith, for they may yet be believers and just be in a period of deep sin, or they may be unbelievers who will yet come to faith. Until the point of an unbeliever’s death, God may bring even the most ardent opponents of the gospel to saving faith in Christ. For more on the kind of falling away in view in this verse, see theological note “The Unforgivable Sin” on p. 1739.

The apostasy of the wilderness generation from Heb. 3:7–4:7 may still be in mind as a background for a warning that their unbelieving sin not be repeated. In this respect, in the wilderness, Israel also experienced the Holy Spirit (e.g., Neh. 9:20; Is. 63:11, 14), tasted the heavenly manna (e.g. Neh. 9:15, 20), received the revelation of God at Sinai (e.g., Neh. 9:13, 14) and witnessed miraculous wonders and signs, both in Egypt and in the wilderness (e.g., Neh. 9:9–12; Is. 63:12, 13). Though they were Israelites who professed faith in Yahweh, many of them ultimately rejected Him and His revelation, and proved themselves not to be genuine believers. That the OT wilderness apostasy is the best background for Heb. 6:4–6 is confirmed in 10:26–30, where judgment from various passages in Deuteronomy is pronounced over those who fall away, even though they are said to have been “sanctified” and were in some way associated with the Spirit. As part of the nation of Israel, they were set apart from the world when God liberated them from Egypt, and they saw miracles such as the plagues and the parting of the Red Sea. However, many of them had a shallow trust that was faith in name only, and so they were never redeemed from sin and death. Here a comparison of judgment of professing Israelites is made with those who confess to be in the new covenant but are not faithful (cf. 10:28, 29).

crucifying once again the Son of God. By renouncing their faith in Christ, they declare that Christ’s cross is not a holy sacrifice for others’ sins, but rather the deserved execution of a guilty criminal (10:29). Such apostates have returned to a point where the cross does nothing but condemn them as accomplices in murder (Acts 18:5, 6).

There is an analogy between the once-for-all character of Christ’s sacrifice for sin and the believer’s symbolic participation in that crucifixion through baptism (v. 4 note). Christ’s sacrificial death cannot be repeated. In the same way, the believer’s participation in His death, sealed by baptism (Rom. 6:3, 4; Col. 2:12), cannot be withdrawn and then repeated. See theological note “Baptism” on p. 1988.

contempt. The apostasy described in ch. 6 is not a matter of private, internal doubt. It is the forceful, complete, and public rejection of a faith once confessed. As such, it has bad effects for others as well as for the apostate (12:15). BACK TO HEBREWS 6:6

STUDY NOTE FOR HEBREWS 6:7, 8 According to the prophetic imagery of the OT, the ground is God’s people (Is. 5:1–7) and the rain falling on it is the Word (Is. 55:10, 11) or the Spirit of God (Is. 44:3, 4). The unproductive field is destroyed (Is. 5:4–6). Significantly, these verses are similar to the parable of the sower in Matt. 13:1–23; Mark 4:1–20; and Luke 4:4–14. Just as the seed of the Word of God takes permanent root only in good soil, rain only yields a crop when it falls on good soil. This image lends support to the idea that those who fall away were never actually saved to begin with. Like the seed that never takes lasting root in Jesus’ parable of the sower but might for a time seem to produce a healthy plant, those who do not have saving faith may show some apparent growth as they experience the “rain” of God’s blessings. As in the parable in the sower, however, if the soil is not good, the growth will not be lasting. BACK TO HEBREWS 6:7, 8

STUDY NOTE FOR HEBREWS 6:9–12 By bearing the firstfruits of a useful crop, the readers give reason for confidence that they will prove to be the land that receives God’s blessing of salvation and yields a bountiful harvest. Still, they must shake off their present sluggishness to receive the inheritance promised to patient believers. The severity of the previous warning should not lead to despair; it should be taken seriously, but no one should despair of being in Christ if they continue to turn from their sin and endeavor to follow Him. BACK TO HEBREWS 6:9

STUDY NOTE FOR HEBREWS 6:10 serving ... still do. For example, through standing with those ridiculed or imprisoned for their faith (10:32–34). BACK TO HEBREWS 6:10

STUDY NOTE FOR HEBREWS 6:11 hope. Because the goal of faith is in the future, the faithful must hold on “until the end” (cf. 3:14; 6:18, 19; 11:1). BACK TO HEBREWS 6:11

STUDY NOTE FOR HEBREWS 6:12 sluggish. This term (translated “dull” in 5:11) marks the beginning and end of the exhortation.

through faith and patience inherit the promises. Abraham is the preeminent example (vv. 15, 17; 11:8–19); but biblical history is full of witnesses who have run the course of patient faith ahead of us (11:4–38), and have now received the promised inheritance through Christ’s perfecting (or completing) work (11:13, 39, 40). BACK TO HEBREWS 6:12

STUDY NOTE FOR HEBREWS 6:13–20 Faith can endure patiently because God’s oath secures His promise to us, as it did to Abraham (Gen. 15; 22:15–18). Our confidence rests in the eternal high priesthood of Jesus after the order of Melchizedek, a priesthood secured by divine promise and oath (7:20–22, 28).

6:13, 14 he swore by himself, saying “Surely I will bless you and multiply you.” That God, whose “word is truth” (John 17:17; cf. Titus 1:2), should reinforce the surety of that infallible promise through an oath underscores the permanence and seriousness of the divine promise (Gen. 15:8–21; 22:17). While sinful and fallible human beings “swear by something greater” than themselves (v. 16), God, the highest authority, “swore by himself” (v. 13). BACK TO HEBREWS 6:13, 14

STUDY NOTE FOR HEBREWS 6:15 having patiently waited, obtained. The divine promise and oath (Gen. 22:15–18) was God’s response to Abraham’s attempted sacrifice of Isaac, the child of divine promise (Gen. 12:2; 15:4–6), in obedience to divine direction (Gen. 22:2), but it was initially made when God passed between the pieces of the animal when He confirmed His covenant with the patriarch (cf. Gen. 15 and notes). In the birth and then the rescue of Isaac (Gen. 21:1–3; 22:11, 12), Abraham did receive the promised blessing of offspring. Nevertheless, he did not see the complete fulfillment of those covenantal promises (11:39, 40; cf. Rom. 4:13, 16, 17). BACK TO HEBREWS 6:15

STUDY NOTE FOR HEBREWS 6:17 the heirs of the promise. God’s oath-bound promise was not only for Abraham but for all who follow his footsteps of faith (1:14; 6:12; 10:36; Rom. 4:23, 24).

his purpose. God’s unchanging purpose was to bless the world through the seed of Abraham (Gen. 12:3); the full meaning of this was revealed in the gospel (Gal. 3:6–9). BACK TO HEBREWS 6:17

STUDY NOTE FOR HEBREWS 6:18 two unchangeable things. The unchanging promise God conveyed to Abraham and the oath that confirmed it, raising it above all uncertainty or distrust (vv. 13, 14, 15 notes). The oath confirms that the promise was indeed the purpose of God.

the hope set before us. See theological note “Hope.” BACK TO HEBREWS 6:18

STUDY NOTE FOR HEBREWS 6:19 the inner place behind the curtain. Our life’s anchor is secured in the innermost section of the heavenly tabernacle, the original tabernacle upon which the earthly sanctuary was modeled (8:2; 9:11, 12, 24, 25; 10:19, 20). BACK TO HEBREWS 6:19

STUDY NOTE FOR HEBREWS 6:20 has gone as a forerunner. Entrance into the inner sanctuary is not possible without Jesus. He went in first, so that His people could follow. But His entrance, and how His people have a part in it, requires a lengthy explanation. This verse begins the discussion of Christ’s priesthood “after the order of Melchizedek,” announced in 5:6 but the explanation of which was delayed until now. BACK TO HEBREWS 6:20

STUDY NOTES FOR HEBREWS 7

STUDY NOTE FOR HEBREWS 7:1–28 The central point of this chapter is that the solemn promise of Ps. 110:4 is fulfilled only in Jesus Christ. Jesus’ eternal priesthood is explained in terms of the two OT texts that mention Melchizedek: Gen. 14:17–20 and Ps. 110:4.

7:1 king of Salem. The introduction of Melchizedek emphasizes that he was a king as well as a priest. As such he is a type of Christ, who is our Prophet, Priest, and King. “Salem,” which means “peace,” was apparently an ancient name for Jerusalem (Ps. 76:2). BACK TO HEBREWS 7:1

STUDY NOTE FOR HEBREWS 7:2 king of righteousness. “Melchizedek” is formed by the Hb. words melek, “king,” and tsedek, “righteousness.” BACK TO HEBREWS 7:2

STUDY NOTE FOR HEBREWS 7:3 Some believe that Melchizedek was a preincarnate appearance of Christ, but this is unlikely since terms of comparison and analogy are used: (1) he “resembles the Son of God” (a comparison of the Son with Himself would be odd); (2) the Son became High Priest “after the order of Melchizedek” (6:20) later, through His incarnation, atoning death, and exaltation. (If Melchizedek was a preincarnate appearance of Christ, then Christ would have been High Priest before His death.) Additionally, in Gen. 14, Melchizedek is presented as one who held a recognized political position (king of Salem) in Abraham’s day, whereas OT theophanies are brief and exceptional.

without father ... mother ... beginning of days nor end of life. While most figures in Genesis are located in a genealogical line, Melchizedek appears without ancestors or progeny and without notice of his birth or death. The Holy Spirit has described him in a way that is typologically pointing to Christ. As he has no genealogy or record of death, it is as if Melchizedek had no beginning or end, but Jesus is much greater because unlike Melchizedek, the eternal Son of God always and truly has been and always and truly will be.

genealogy. The appointment of priests in the line of Melchizedek is without regard to ancestry, since no genealogy is recorded for this line. BACK TO HEBREWS 7:3

STUDY NOTE FOR HEBREWS 7:4–10 Two actions show Melchizedek’s priestly superiority to Abraham’s Levite descendants: Abraham gave a tithe to Melchizedek (vv. 4–6, 8–10), and Melchizedek blessed Abraham (vv. 6, 7). BACK TO HEBREWS 7:4

STUDY NOTE FOR HEBREWS 7:5 descendants of Levi. The Levitical priests inherited a right to tax even persons descended from Abraham (Num. 18:21–29). BACK TO HEBREWS 7:5

STUDY NOTE FOR HEBREWS 7:7 the superior. Giving the blessing, like receiving the tenth, clearly demonstrates superiority, in this case the superiority of Melchizedek to Abraham and thus to Abraham’s descendants, even the priests of the tribe of Levi. BACK TO HEBREWS 7:7

STUDY NOTE FOR HEBREWS 7:8 mortal men ... it is testified that he lives. The “mortal men” are the Levites, whose office and authority is transmitted through descent and inheritance, in association with the provisions of the law (v. 5). Melchizedek, however, “lives.” The declaration that he is living is found in Ps. 110:4, quoted in 5:6, and returned to the foreground with the allusions in 6:20 and 7:3. In the next section (vv. 11–28), the importance of this declaration or “oath” is explained (vv. 20–22). BACK TO HEBREWS 7:8

STUDY NOTE FOR HEBREWS 7:9 paid tithes through Abraham. The argument depends on Abraham’s representative status as the progenitor of a priestly system based on physical descent; those priests cannot rise above Abraham. The argument does not mean that every person who descended from Abraham participated in whatever Abraham did, simply by reason of physical descent. The text also does not imply the preexistence of Levi. BACK TO HEBREWS 7:9

STUDY NOTE FOR HEBREWS 7:11 if perfection had been attainable through the Levitical priesthood. That is, if the Levitical priests had been able to give the people permanent, free access to God (as Christ has given to believers [Heb. 6:19, 20; 10:19, 20]). As in 4:8 and 8:7, the author argues that certain promises in the OT itself indicate that the law was imperfect and would be replaced in the “last days” (1:2). The rhetorical question announces that the effectiveness of the Levitical system will be compared with that of “another priest.”

under it the people received the law. Because of sin and the need for a ministry of reconciliation, the Levitical priesthood was instituted, together with the Mosaic law that provided for it. The law and the priesthood are being considered together, as one system of religious life. If defective, they will both be changed (v. 12). BACK TO HEBREWS 7:11

STUDY NOTE FOR HEBREWS 7:13–28 The differences between Jesus and the Levites are now quickly reviewed. His descent is from Judah, not Levi (v. 14); He lives eternally (v. 16); His priesthood is founded on the divine oath (v. 20). BACK TO HEBREWS 7:13

STUDY NOTE FOR HEBREWS 7:16 power of an indestructible life. Christ’s eternal priesthood (Ps. 110:4) is grounded in the indomitable power of His resurrection (Rom. 6:9, 10). BACK TO HEBREWS 7:16

STUDY NOTE FOR HEBREWS 7:19 See note on v. 11.

a better hope. This hope, together with the divine promise and oath, was mentioned in 6:17, 18. Verses 20–28 continue the emphasis on the connection between our hope and the certainty of God’s promise and oath. BACK TO HEBREWS 7:19

STUDY NOTE FOR HEBREWS 7:21 oath. The divine prophetic oath expressed in Ps. 110:4 (“The Lord has sworn”), which Jesus fulfills, demonstrates the unchangeable permanence of the new priesthood of Jesus (6:17, 18). BACK TO HEBREWS 7:21

STUDY NOTE FOR HEBREWS 7:22 guarantor. This renders a Gk. word found only here in the NT. Jesus Himself, as the substance of what was promised and the possessor of indestructible resurrection life (v. 16), is the guarantee of a new and better covenant. If Jesus were not “indestructible,” He could not “guarantee” that He would be “a priest forever” (“he holds his priesthood permanently, because he continues forever”; cf. 7:23–25).

covenant. The first of seventeen occurrences of this important word (Gk. diathēkē) in Hebrews. It is the usual translation of the OT word for “covenant” (Hb. berith) in the Septuagint. A “new covenant” was promised in Jer. 31:31–34, which will be cited in 8:8–12 and 10:16, 17. BACK TO HEBREWS 7:22

STUDY NOTE FOR HEBREWS 7:23 priests were many. The reference is to the many high priests who succeeded one another in office. The law of priestly succession (Ex. 29:29, 30) presupposed the eventual death of the priest. This lack of permanence, together with the repetition of the OT sacrifices (10:11), shows the inadequacy of the old order. BACK TO HEBREWS 7:23

STUDY NOTE FOR HEBREWS 7:25 Jesus’ eternal life and priesthood make possible His eternal intercession for worshipers who “draw near to God through him,” leading to their complete and eternal salvation. “Uttermost” may refer to comprehensive salvation (meeting our every need), eternal salvation (especially as it is grounded in Jesus’ always living to pray for us), or probably both. BACK TO HEBREWS 7:25

STUDY NOTE FOR HEBREWS 7:26 holy, innocent, unstained, separated from sinners. In 2:18 and 4:15–5:3, the author showed the importance of Jesus’ identification with us in undergoing temptation. But it is also imperative that He be “without sin” (4:15) to be qualified to enter the heavenly sanctuary on our behalf (8:1, 2; 9:11, 12, 24, 25). See theological note “The Sinlessness of Christ” on p. 2203. BACK TO HEBREWS 7:26

STUDY NOTE FOR HEBREWS 7:27 The contrast between the Levitical priests’ repeated daily (and yearly) sacrifices and Jesus’ once-for-all offering of Himself is developed in 9:25–10:18. BACK TO HEBREWS 7:27

STUDY NOTE FOR HEBREWS 7:28 This verse summarizes the contrast between the old and new covenant priesthood. First, the old covenant priesthood was appointed by law without a divine oath (v. 20), while the eternal priesthood of Christ was appointed by an oath (v. 21). Second, the temporary appointment of weak and sinful (v. 27) men is contrasted with the eternal appointment of the sinless “Son ... perfect forever,” or a better paraphrase, “having been completed as a fully equipped and qualified end-time priest forever in fulfillment of Ps. 110:4” (cf. 5:9). Thus, the focus is on “completion” of Christ and is to be understood in priestly “vocational” terms (as some commentators put it), not in purely moral terms, though, of course, that was true of Christ throughout His life. Christ was “completed” or qualified through His obedient life, suffering, death, and exaltation to be the eternal High Priest who saves His people without fail (cf. Heb. 2:10; 5:9). BACK TO HEBREWS 7:28

STUDY NOTES FOR HEBREWS 8

STUDY NOTE FOR HEBREWS 8:1–6 The discussion of Jesus’ qualifications and appointment as the ultimate High Priest now leads to a description of His ministry in the heavenly sanctuary.

8:1 the point. The writer pauses to summarize what has been said thus far. He has explained how Jesus is the new High Priest in the order of Melchizedek—One who “was indeed fitting” (7:26). Now he will tell readers what Jesus does in this role. The pause reminds us that the writer knows his argument is difficult but that he has a clear purpose in what he says. BACK TO HEBREWS 8:1

STUDY NOTE FOR HEBREWS 8:2 the true tent. See text note. The heavenly temple of God is the original temple after which the earthly tent and temple were copied (v. 5).

not man. See 9:11, 24. God appointed an earthly sanctuary as a means of His presence among His people, but “the Most High does not dwell in houses made by hands” (Acts 7:48, 49; cf. 1 Kin. 8:27). BACK TO HEBREWS 8:2

STUDY NOTE FOR HEBREWS 8:3 something to offer. Jesus’ offering was Himself (7:27), His own blood (9:12) and body (10:10). BACK TO HEBREWS 8:3

STUDY NOTE FOR HEBREWS 8:4 he would not be a priest. Under the provisions of the Mosaic law, Jesus could not be a priest (7:13). Jesus’ priestly service is of a different order; it is not a mere supplement to the old system. BACK TO HEBREWS 8:4

STUDY NOTE FOR HEBREWS 8:5 copy and shadow. The tabernacle made by Moses provided for worship modeled after the spiritual and heavenly realm in which Christ ministers. That tabernacle and its worship pointed forward to God’s plan of salvation that would be revealed in Christ. BACK TO HEBREWS 8:5

STUDY NOTE FOR HEBREWS 8:6 The new covenant was better because it was made with an oath (7:22), and now it is seen to rest on “better promises” as well (cited in vv. 8–12). On both counts, the ministry that serves the new covenant is “more excellent.”

he mediates. A legal intermediary who represents two parties and through whose work a new relationship is established. Moses is described as the mediator of the law (Gal. 3:19, 20). Crucial to Christ’s mediatorial work was His once-for-all offering of Himself as an atoning sacrifice for sin (9:14, 15; 10:12–14; 12:24; 1 Tim. 2:5, 6). BACK TO HEBREWS 8:6

STUDY NOTE FOR HEBREWS 8:7–13 The promise of a new covenant in Jer. 31:31–34 is a unifying theme of 8:7–10:18, where the word translated “covenant” occurs fourteen times. In addition, it occurs three other places in Hebrews (7:22; 12:24; 13:20) and sixteen times elsewhere in the NT.

8:7 God’s promise of a new covenant through Jeremiah implied that the first covenant with Israel at Sinai was not faultless. As in 4:8 and 7:11, an OT promise is shown to imply the insufficiency of the old covenant order. This insufficiency was, in part, the sacrificial and priestly system’s inability to permanently forgive sin (as the conclusion to the Jeremiah quotation implies in v. 12) and to cause believers to be able to enter into the true, end-time Most Holy Place—God’s special revelatory presence itself. BACK TO HEBREWS 8:7

STUDY NOTE FOR HEBREWS 8:8 finds fault with them when he says. While the law was “holy and righteous and good” (Rom. 7:12), it could not in itself empower obedience (7:18, 19), as the quotation from Jer. 31:31–34 makes clear. The result was that the people “did not continue” in that covenant. But beyond the “fault” of the sinful people, v. 7 has affirmed that the nature of the old covenant itself (e.g., the sacrificial system) also was imperfect . BACK TO HEBREWS 8:8

STUDY NOTE FOR HEBREWS 8:10 put my laws into their minds. Unlike the law’s sacrifices, Christ’s death cleanses the conscience (9:9–14) so that we do the will of God (10:36; 13:21). BACK TO HEBREWS 8:10

STUDY NOTE FOR HEBREWS 8:11 They shall not teach, each one his neighbor, and each one his brother ... all know me from the least of them to the greatest. Under the law, access to God’s presence was restricted (9:7, 8). But now all who come to God through Jesus Christ may enter the true sanctuary (10:19–22). There is no reference in the OT to Israelites generally teaching other Israelites. Accordingly, part of the newness of Jeremiah’s covenant seems to be that there will be a democratization of the teaching office (“from the least to the greatest” in Israel) in the latter days, so that every Israelite will be in the knowledgeable revelatory position of the priests (and likely also prophets) and will, thus, have no need to be taught by any leaders or special caste of priests because they are the only ones who have a special revelatory position from which such teaching comes. The likely reason for this democratization is that in the new age, all will have more access to revelation than even did the teaching priests and prophets of the old age. The emphasis here is not so much on the actual role of teaching so as to mean that there is no place for ordained teachers under the new covenant. Instead, the focus is on the revelatory knowledge that every believer will now have that formerly was unique to the priests (and prophets; e.g., as in Matt. 11:11, the one “least in the kingdom” of the new era is “greater than” John the Baptist, who himself was the greatest prophet of the old era). There are still degrees of knowledge, maturity, and experience among Christians. However, no longer is there the basic categorical distinction of unmediated access to divine revelation—available only to priests and prophets—and mediated access to divine revelation—the rest of the old covenant community, who could have direct access to the Lord only when a prophet or priest was nearby. That is because revelation is complete, all of God’s people have been gifted by the Spirit for ministry, and it is possible for all of God’s people to have access to all of His Word via the closed canon of Scripture. This part of the prophecy—the direct, unmediated access to the knowledge of God—has been inaugurated but not consummated, so all believers will have a more intense experience of these things in the new heavens and earth. BACK TO HEBREWS 8:11

STUDY NOTE FOR HEBREWS 8:12 I will remember their sins no more. Unlike the repeated sacrifices of the law, which were an annual reminder of sins (10:3), Jesus’ offering of Himself has brought forgiveness, holiness, and perfection for God’s people once for all (10:10, 13, 18). BACK TO HEBREWS 8:12

STUDY NOTE FOR HEBREWS 8:13 obsolete ... ready to vanish away. The author advances a definition of “obsolete” in order to say that the first covenant was as good as dead from the moment Jeremiah announced the new. That the old covenant is “ready to vanish away” indicates that the new covenant has not yet been consummated. It is not here in all of its fullness, but it is becoming ever more real in the experience of God’s people as the old order of sin and death that characterized life under the old covenant continues to pass away. BACK TO HEBREWS 8:13

STUDY NOTES FOR HEBREWS 9

STUDY NOTE FOR HEBREWS 9:1 worship ... holiness. This verse begins a lengthy comparison of the OT sacrifices and the sacrifice of Christ that continues into ch. 10. The first part of the discussion is a summary of the OT sanctuary and its activities (9:1–10). BACK TO HEBREWS 9:1

STUDY NOTE FOR HEBREWS 9:3 curtain. This curtain, or veil, closed off access to the Most Holy Place, where God’s special presence among His people was most intensely revealed (6:19). At Jesus’ death, this curtain was torn in two (10:20; cf. Matt. 27:51). BACK TO HEBREWS 9:3

STUDY NOTE FOR HEBREWS 9:4 golden altar of incense. Although this incense altar was just outside the curtain (Ex. 40:26), its function was so closely associated with the inner chamber and the ark therein (Ex. 30:6) that it was mentioned to be “by the inner sanctuary,” both of which were overlaid with gold (1 Kin. 6:22). When the high priest entered the Most Holy Place, he burned incense, producing smoke to hide the mercy seat on top of the ark of the testimony, shielding himself from the Lord’s burning purity (Lev. 16:12, 13).

Aaron’s staff. The staff that budded to show that priestly privilege comes only by God’s appointment (Num. 17:10), as taught in 5:4, 5. BACK TO HEBREWS 9:4

STUDY NOTE FOR HEBREWS 9:5 cherubim of glory. The “mercy seat,” the lid of the ark, had on it two cherubim facing each other, representative of God’s heavenly courtiers, who serve constantly in His presence.

Of these things ... cannot now speak in detail. First-century Jewish writers such as Philo gave great attention to the symbolism of the sanctuary furniture. The author of Hebrews, however, desires to address what took place in the tabernacle, and he says no more about the furniture, whatever symbolic value it might have. BACK TO HEBREWS 9:5

STUDY NOTE FOR HEBREWS 9:6 priests go regularly into the first section. Their task was to replace the showbread (Ex. 25:30; Lev. 24:5–9), to keep the lampstand burning (Ex. 27:20, 21; Lev. 24:1–4), and to burn fragrant incense twice daily, symbolizing the people’s prayers (Ex. 30:7–9; Luke 1:8–10; Rev. 8:3). BACK TO HEBREWS 9:6

STUDY NOTE FOR HEBREWS 9:7, 8 That only one person, once a year, and only with special preparation could enter the Most Holy Place was the Holy Spirit’s revelation through the law that the earthly sanctuary could not be the means of open, confident approach to God. The new covenant promise, “they shall all know me” (8:11), in the sense of experiencing the intimate special revelatory presence of God, could not be fulfilled in Israel’s old earthly tent but only through Christ, our High Priest. Believers now begin to be identified with His entrance into the heavenly Most Holy Place, and in the consummation such identification will escalate into the personal experience of Yahweh’s very presence. BACK TO HEBREWS 9:8

9:7 for himself. Levitical priests were themselves in need of atonement, unlike our perfect and true High Priest, Jesus (5:3; 7:26, 27).

unintentional. See note on 5:2. BACK TO HEBREWS 9:7

STUDY NOTE FOR HEBREWS 9:9 symbolic for the present age. The writer interprets the tabernacle ceremonies as prophetic of the time of the gospel (8:5 note). In this case, the ritual requirements display the weakness that the gospel would overcome. BACK TO HEBREWS 9:9

STUDY NOTE FOR HEBREWS 9:11 good things that have come. See text note. Cleansing of conscience and confidence to draw near to God were still to come while the first covenant’s sanctuary and sacrifices were in force (10:1), but this cleansing and confidence have arrived through Christ. According to the author of Hebrews, the church is already beginning to experience, in part, the benefits of the age to come (6:5; 12:22–24).

greater and more perfect tent. The heavenly reality behind the law’s earthly copy (8:5; 9:24). BACK TO HEBREWS 9:11

STUDY NOTE FOR HEBREWS 9:12 once for all. In contrast to the repetition of sacrifices by the Levitical priests (10:2, 3, 10–14). This emphatic word anticipates the climactic statement in vv. 26–28.

blood of goats and calves. Used by the high priest under the old covenant on the yearly Day of Atonement to cleanse the Most Holy Place (Lev. 16:11–16).

eternal redemption. A redemption is a purchase by payment of a price or ransom. The effect of Christ’s redemption is permanent because it was by His own blood. BACK TO HEBREWS 9:12

STUDY NOTE FOR HEBREWS 9:13 ashes of a heifer. This residue was used with water to purify persons who had touched a corpse (Num. 19:9, 17, 18). Their uncleanness was not moral but ceremonial.

purification of the flesh. They became eligible again for their duties of worship. BACK TO HEBREWS 9:13

STUDY NOTE FOR HEBREWS 9:14 how much more. As in 2:2, 3, the writer uses an argument from the lesser to the greater. The lesser is the blood of animals offered by the high priest on earth; the greater is the blood shed by Christ. The lesser had ceremonial power; the greater can take away guilt from the conscience.

without blemish. A sacrifice must be without defect in order to be an atoning substitute for sinners (Num. 6:14; 1 Pet. 1:19).

dead works. Not works of the law that are useless for justification (Gal. 3:1–14), but sinful deeds that deserve the covenant curse of death (6:1).

to serve the living God. The goal of forgiveness is ultimately God-centered—not merely to free us from the fear of judgment, but to qualify us to worship before God in a way that brings Him pleasure (12:28; 13:15, 16, 21). BACK TO HEBREWS 9:14

STUDY NOTE FOR HEBREWS 9:15 Christ’s death inaugurates the new covenant, even as it brings redemption from the curse that rested on violators of the first covenant. See theological note “Jesus Christ as Mediator” on p. 2157.

redeems. A payment to release someone from captivity (cf. v. 12). Violation of God’s covenant creates a liability to condemnation that can only be satisfied through the violator’s death, or by redemption through a substitute. BACK TO HEBREWS 9:15

STUDY NOTE FOR HEBREWS 9:16 where a will is involved. The Gk. word for “will” (diathēkē) is the same word translated “covenant” in this passage and elsewhere. The point being made is that a death is required in order to secure what God promised to do. If the writer is not speaking of a last will, he is probably referring to the ratification of a covenant by means of a representative sacrifice such as that found in Gen. 15. BACK TO HEBREWS 9:16

STUDY NOTE FOR HEBREWS 9:19 Moses ... took the blood. The immediate reference is to Ex. 24:4–8. In this ceremony, God—the author of the scroll—and the people of the congregation were sworn to the covenant with its penalties. BACK TO HEBREWS 9:19

STUDY NOTE FOR HEBREWS 9:20 This is the blood. The covenant was written down on the scroll, but it had to be ratified with the offering of blood. This blood was not shed by those who might have broken the covenant, but by animals that substituted for them (cf. Gen. 15:9–18; Jer. 34:18–20). All this was a vivid demonstration that the ultimate sanction, or penalty, of God’s covenant is death. BACK TO HEBREWS 9:20

STUDY NOTE FOR HEBREWS 9:21–24 The sanctuary, the meeting place of the holy God with sinful people, must itself be purified through sacrificial blood, the only means of forgiveness. This is true not only of the earthly tent of the old covenant (vv. 21, 22) but also of the heavenly reality (vv. 23, 24), which was purified by Christ’s sacrifice on the cross (v. 23 note). BACK TO HEBREWS 9:21

STUDY NOTE FOR HEBREWS 9:22 almost everything. The tent and its furniture were so closely identified with the worshipers who met God there that the sacrificial blood needed for the worshipers to be forgiven (10:18) was also required to cleanse the instruments and environment of their worship (Lev. 16:16).

without the shedding of blood there is no forgiveness. This is the fundamental principle (Lev. 17:11), now restated after being introduced in vv. 16–18. Having established it, the writer turns his attention from the earthly sanctuary to the heavenly. Although old covenant believers who lived in severe poverty could make atonement for sin with a grain offering (Lev. 5:11–13), this did not negate the principle that the shedding of blood is required for forgiveness. All Israelites, whether they had the means to afford animals for a sin offering or could only afford grain for that offering, also had to be covered by the shed blood offered on the Day of Atonement (Lev. 16). BACK TO HEBREWS 9:22

STUDY NOTE FOR HEBREWS 9:23 the heavenly things themselves with better sacrifices. The heavenly sanctuary itself does not need to be purified from defilement by human sin. However, just as the earthly sanctuary was purified by sacrificial blood and set apart as the place where sinful humans could approach God, so also the true, heavenly sanctuary has now been set apart by the sacrifice of Christ as a meeting place for sinful people to enter, drawing near to God through the blood of Jesus (10:19–22; 12:24). BACK TO HEBREWS 9:23

STUDY NOTE FOR HEBREWS 9:24 appear in the presence of God on our behalf. Just as the high priest appeared for Israel on the Day of Atonement (Lev. 16:32, 33). BACK TO HEBREWS 9:24

STUDY NOTE FOR HEBREWS 9:25 repeatedly. The same Gk. word is in v. 26 and in 10:11. The repetition of sacrifices was evidence that they were not effective to remove guilt (10:2), and so this repetition was a recurring reminder of sins (10:3). The author earlier stressed that the Day of Atonement ceremonies took place only once a year (v. 7); here the emphasis is that they are repeated year after year (10:1).

blood not his own. The old covenant high priest’s offering contrasts with Christ’s offering of Himself. As one who himself needed atonement (v. 7), no Levitical high priest could offer himself as an unblemished substitute for others (v. 14). BACK TO HEBREWS 9:25

STUDY NOTE FOR HEBREWS 9:26 foundation of the world ... end of the ages. These phrases set forth a vast span of time, during all of which Christ had to offer Himself only once. The “end of the ages” is the same as the “last days” (1:2), a period ushered in by the death, resurrection, and ascension of Christ. BACK TO HEBREWS 9:26

STUDY NOTE FOR HEBREWS 9:27 to die once, and after that comes judgment. Thus, both reincarnation and the belief that physical death is the end of personal existence are excluded. Christ suffered the common human destiny of death and judgment (v. 28), but for Him the judgment consisted in resurrection and vindication (1 Tim. 3:16). This vindication will be fully manifested when He comes again (1 Thess. 1:10). See theological note “The Intermediate State” on p. 2109. BACK TO HEBREWS 9:27

STUDY NOTE FOR HEBREWS 9:28 to bear the sins of many. An intentional reference to the Suffering Servant in Is. 53:12. BACK TO HEBREWS 9:28

STUDY NOTES FOR HEBREWS 10

STUDY NOTE FOR HEBREWS 10:1 a shadow of the good things to come. The “good things” were future with respect to the law, which foreshadowed them; with Christ’s coming they are present (9:11 note).

make perfect. The Israelite worshipers could not be “cleansed” for all time (v. 2). The law could not remove guilt from them and give them permanent access to God (7:11, 19; 9:9). BACK TO HEBREWS 10:1

STUDY NOTE FOR HEBREWS 10:2 The sacrifices were repeated again and again, showing that they provided no lasting solution to the problem of sin. BACK TO HEBREWS 10:2

STUDY NOTE FOR HEBREWS 10:3 reminder of sins. The OT sacrifices were a public notice, before God and humanity, that the people were sinful and thus still guilty and subject to condemnation because of their sin (Lev. 5:15). In the new covenant, God will “remember” their sins “no more” (8:12; 10:17). BACK TO HEBREWS 10:3

STUDY NOTE FOR HEBREWS 10:4 The inadequacy of the OT sacrifices is sharply expressed in such passages as 1 Sam. 15:22; Is. 1:10–17; Amos 5:21–24; Mic. 6:6–8. The law was frustrated by the sins of the people (8:8–12; cf. Rom. 8:3, 4). BACK TO HEBREWS 10:4

STUDY NOTE FOR HEBREWS 10:5–10 Ps. 40:6–8 is here interpreted to point to the replacement of the OT system of animal sacrifice by the obedience and atoning death of Christ.

10:5 a body have you prepared for me. The Hb. text of Ps. 40:6 reads, “God has opened my ear” (cf. Is. 50:5). Hebrews follows the Septuagint, which speaks of the readiness of the whole person (“the body”) and not only a representative part (the ears). Thus, Hebrews understands the “ears” of the Hb. text to be a part of the body that represents the whole body, which is a typical Hb. figure of speech called “synecdoche.” The “body ... prepared for me” is the humanity assumed by Christ in the course of His full obedience to the Father (2:14; 5:8). BACK TO HEBREWS 10:5

STUDY NOTE FOR HEBREWS 10:7 the book. Ultimately the OT as a whole, which points to Christ (Luke 24:27, 45–47). BACK TO HEBREWS 10:7

STUDY NOTE FOR HEBREWS 10:8 sacrifices and offerings and burnt offerings and sin offerings. These terms sum up the whole Levitical sacrificial system. Over against all this (called “the first” in v. 9), Christ has another sacrifice (“the second”). Although instituted by God in the Mosaic law (2:2; 8:9; 12:18–21, 25), the Levitical system by itself was not the means willed by God to remove His people’s sin permanently; rather, it was given to point people to the only effectual sacrifice for sin—Jesus Christ. BACK TO HEBREWS 10:8

STUDY NOTE FOR HEBREWS 10:9 to do your will. He will be obedient through suffering (2:10; 5:8), atoning for sin through the sacrifice of His body (v. 10).

does away with the first. That is, the Levitical sacrificial system of the OT (8:13). BACK TO HEBREWS 10:9

STUDY NOTE FOR HEBREWS 10:10 by that will. The unchanging purpose of God, which Jesus Christ willingly accomplished, brought salvation to us (vv. 7, 9 and notes).

we have been sanctified. Here and in v. 14, the topic is not the process of sanctification (as in 12:14), but the once-for-all change in our status when we are united with Christ by faith, and in this way are separated from sin’s pollution and qualified for the worship of God in His temple. Being “cleansed,” “sanctified,” and “made perfect [or completed]” are virtually synonymous in Hebrews for becoming qualified to come into the presence of God in the Most Holy Place, which begins in this age by identifying with Jesus (so Heb. 10:19–22), who has become qualified to be our High Priest and has entered there. This sanctification is consummated when we actually enter there ourselves in the final new creation (e.g., see Rev. 22:3, 4). BACK TO HEBREWS 10:10

STUDY NOTE FOR HEBREWS 10:11 every priest stands daily at his service. The daily morning and evening sacrifices, no less than the yearly Day of Atonement offerings, announced by their repetition that they could not take sin’s guilt away. A further contrast (standing versus sitting) emblematic of the difference between the Levitical priesthood and the priesthood of Christ is introduced.

Did the Levitical sacrifices have any atoning or forgiving value in and of themselves? There is debate about this, since Leviticus says that the sacrifices did bring about atonement or forgiveness (e.g., Lev. 4:20, 26, 31, 35; 5:6, 10, 16, 18). The best view is that of John Calvin, who says that the sacrifices were a “symbol and pledge” of real cleansing, which could not be accomplished permanently by animal sacrifices but only ultimately by Christ’s once-for-all sacrifice. The Levitical sacrifices also had the temporary effect of outward cleansing, at least in the sense of allowing people to be able physically to worship in the temple, but these sacrifices did “not reach to the soul,” as did “the power of Christ’s blood.” BACK TO HEBREWS 10:11

STUDY NOTE FOR HEBREWS 10:12, 13 sat down ... until his enemies should be made a footstool for his feet. In contrast to the Levitical priests who stood and whose work was never done, Jesus “sat down at the right hand of God,” as Ps. 110:1 prophetically announces (1:3; cf. 1:13; 8:1) that the end-time messianic Melchizedekian priest would do. As such, Jesus is a priest-king so that when His exalted reign began, it was guaranteed to continue until all His opponents are subdued completely. BACK TO HEBREWS 10:12, 13

STUDY NOTE FOR HEBREWS 10:15 the Holy Spirit also bears witness. With other NT books, Hebrews affirms that the Spirit is the primary author of Scripture (3:7; 9:8; Acts 4:25). The two quotations following from Jer. 31 mark the beginning (8:8) and the end of the important argument developed from that passage. BACK TO HEBREWS 10:15

STUDY NOTE FOR HEBREWS 10:16, 17 The two quotations from Jer. 31 demonstrate that Christ’s once-for-all sacrifice results in both the inner transformation—sanctification—of the believer (v. 16), and in the forgiveness of sins—justification (v. 17). On the fuller meaning of the use of Jer. 31, see notes on Heb. 8:7–13. BACK TO HEBREWS 10:16, 17

STUDY NOTE FOR HEBREWS 10:19 Therefore, brothers. The writer includes himself with the readers in a renewed appeal for confidence, or boldness, in approaching God. This confidence is grounded not in any merits we possess, but in the person and work of our great High Priest who is able to “sympathize with our weaknesses” (4:15).

to enter ... by the blood of Jesus. Not only Jesus on our behalf (9:24), but also we ourselves enter now into God’s heavenly sanctuary through dependence on Jesus’ sacrifice. Believers are now qualified to enter into the presence of God in the most inner sanctuary. This begins in this age by our identifying with Jesus (so Heb. 10:19–22), who has become qualified to be our High Priest and has entered there, and our entrance is consummated when we actually enter there ourselves in the final new creation (cf. Rev. 22:3, 4). BACK TO HEBREWS 10:19

STUDY NOTE FOR HEBREWS 10:20 the curtain, that is, through his flesh. In a surprising figure of speech, the author identifies the veil of the temple as Jesus’ body. The analogy lies in that just as the veil of the temple was torn to open the way into the Most Holy Place (6:19; 9:3; cf. Matt. 27:51), so Christ’s body was torn so that His blood might be shed to open the way into the heavenly sanctuary (v. 19). The parallel is figurative and is not to be pressed. BACK TO HEBREWS 10:20

STUDY NOTE FOR HEBREWS 10:21 over the house of God. See note on 3:6. BACK TO HEBREWS 10:21

STUDY NOTE FOR HEBREWS 10:22 draw near. See note on 4:16.

full assurance of faith. The call for faith hints at the subject of ch. 11.

our hearts sprinkled ... and our bodies washed. The inner cleansing of conscience that makes Jesus’ death superior to the sacrifices under the law (9:13, 14) is visibly symbolized in baptism (Eph. 5:26). As the high priest washed his body with water in preparation for entering the Most Holy Place (Lev. 16:4; Ex. 29:4), so we may enter now as priests into God’s presence through our identification with Jesus, who has entered there. This identification is visibly signed and sealed in the washing of Christian baptism (Rom. 6:3, 4; 1 Pet. 3:18–22). BACK TO HEBREWS 10:22

STUDY NOTE FOR HEBREWS 10:23 hold fast the confession of our hope. In another Hebrews passage mentioning “the house of God” (v. 21; cf. 3:1–14), there is a similar exhortation to be “firm” (3:14), and a similar assurance that Christ “is faithful” (cf. 3:5, 6). Probably “our original confidence” (3:14), like the “confession of our hope” (v. 23), refers to the time of baptism (note the term “water” in v. 22) and entrance into the church (v. 32). This close verbal similarity with Heb. 3:1–14 suggests further that “house of God” in ch. 3 is anticipating this passage about the “house of God,” which refers to the inner sanctuary. BACK TO HEBREWS 10:23

STUDY NOTE FOR HEBREWS 10:24 consider how to stir up one another. The duty of encouraging one another can find expression in the church meetings (v. 25). “Love” completes a familiar triad with “faith” (v. 22) and “hope” (v. 23). This triad seems to have played a prominent role in the teaching of the early church (1 Cor. 13:13; Col. 1:4, 5; 1 Thess. 1:3). BACK TO HEBREWS 10:24

STUDY NOTE FOR HEBREWS 10:25 not neglecting to meet together. The believers had been severely persecuted, apparently leading to some of them not joining in the corporate assembly (vv. 32–34). Assembling with other believers in the public worship of God on the Lord’s Day is a duty of the Christian life (cf. Rev 1:10; 1 Cor. 16:2; Acts 20:7).

the Day drawing near. The day of Jesus’ appearance a second and last time to bring salvation to those who wait for Him (9:28; 12:26, 27). BACK TO HEBREWS 10:25

STUDY NOTE FOR HEBREWS 10:26 sinning deliberately. Christians who claim to be sinless are self-deluded (1 John 1:8), and those who sin should not despair of grace (4:16; 1 John 2:1, 2). The willful sin here is abandoning one’s confession altogether, trampling the Son underfoot, treating His sacrificial blood as unclean, and insulting God’s gracious Spirit (6:6 note; 10:29). The seriousness of the charge is indicated by its willfulness (cf. Num. 15:30) and the measure of knowledge or enlightenment it refuses. This passage is not teaching that true Christians can lose their salvation; rather, it is a warning for believers to persevere and for those who profess faith without possessing it to trust in Christ alone (cf. Heb. 6:4–12 and notes; 10:32).

no longer remains a sacrifice for sins. Since God has set aside the Levitical system of animal sacrifices (v. 9), those who abandon their confession of trust in Christ have nowhere to turn for forgiveness. BACK TO HEBREWS 10:26

STUDY NOTE FOR HEBREWS 10:28 set aside the law of Moses. That is, turned from God to idols (Deut. 17:2–7). BACK TO HEBREWS 10:28

STUDY NOTE FOR HEBREWS 10:29 This argument, from the Mosaic law as the lesser to the gospel as the greater, is also found in 2:2, 3. If contemptuous violation of the law given through Moses the servant (3:5) warranted the punishment of death, then scorn for the Son of God (1:2, 3; 3:6; 6:6; 2 Pet. 2:1), His sacrificial blood (9:20; cf. Ex. 24:8; Mark 14:24), and the Spirit of grace through whom He offered Himself (9:14) deserves nothing less than “a fury of fire that will consume the adversaries” (v. 27). BACK TO HEBREWS 10:29

STUDY NOTE FOR HEBREWS 10:30 The Lord will judge his people. The two quotations from the Song of Moses (Deut. 32:35, 36) show that God is ready to judge according to His covenant, discriminating those who are truly His own from apostates (cf. 1 Pet. 4:17). BACK TO HEBREWS 10:30

STUDY NOTE FOR HEBREWS 10:31 A fitting conclusion to the grave warning of this passage. BACK TO HEBREWS 10:31

STUDY NOTE FOR HEBREWS 10:32–39 As in 6:9–12, the writer now balances his severe warning with an encouraging reminder that his readers have exhibited the fruits of grace, especially by their mutual support in the face of earlier suffering.

10:32 endured a hard struggle. Even when they were new in the faith, these Christians suffered persecution. Such suffering and endurance gave the author of Hebrews confidence that their faith was genuine. BACK TO HEBREWS 10:32

STUDY NOTE FOR HEBREWS 10:33 Public insult, imprisonment, and the seizure of property (but not martyrdom; 12:4) were among the forms of persecution that the recipients previously suffered. These may reflect conditions after the edict of Claudius (A.D. 49) evicted Jews from Rome (Introduction: Date and Occasion). BACK TO HEBREWS 10:33

STUDY NOTE FOR HEBREWS 10:34 you had compassion ... joyfully accepted. It would encourage the readers to remember the solidarity and joy they shared, despite persecution.

better possession. The heavenly city and country of God (11:10, 16; 12:22) that cannot be shaken by the cataclysm that will destroy the present created order (12:27, 28). In comparison to this eternal inheritance (9:15), property lost for Christ’s sake is of no value. BACK TO HEBREWS 10:34

STUDY NOTE FOR HEBREWS 10:35 great reward. Like Moses, we must fix our eyes on the future reward (11:26). BACK TO HEBREWS 10:35

STUDY NOTE FOR HEBREWS 10:36 done the will of God. His laws are written in their hearts (8:10; 10:16), so they follow in the footsteps of Jesus, who came to do God’s will (vv. 9, 10; 13:21).

receive what is promised. See note on 6:12. BACK TO HEBREWS 10:36

STUDY NOTE FOR HEBREWS 10:37, 38 Three elements from Hab. 2:3, 4 will be illustrated in the lives of OT people of faith: (1) faith fixes its sights on the One who is coming, hoping in His future appearing (11:1, 7, 10, 13, 20, 22, 27); (2) faith receives God’s verdict of righteousness (11:4, 7; 12:23); (3) faith does not draw back in the face of suffering (11:24–26, 35–38). BACK TO HEBREWS 10:37, 38

STUDY NOTE FOR HEBREWS 10:39 The substance of this encouragement is like that of 6:9, 10. Here the writer has included himself, saying “we” instead of “you.” BACK TO HEBREWS 10:39

STUDY NOTES FOR HEBREWS 11

STUDY NOTE FOR HEBREWS 11:1–40 This famous discourse on faithful men and women of the OT begins and ends with commentary that alerts the reader to the specific aspect of OT faith highlighted here—the certainty of receiving what God has promised but not yet given (vv. 1, 2, 39, 40).

11:1 things hoped for ... things not seen. For the time being, only faith, as it receives the promises of God, can see the future. Because faith is the means by which the believer lays hold of Christ and the eschatological (end-time) blessings that He brings, the assurance of future renewal is made concrete in the here and now when an individual believes. Faith makes real in the present the vindication that we already enjoy in Christ but which the world will not see until judgment day. BACK TO HEBREWS 11:1

STUDY NOTE FOR HEBREWS 11:2 received their commendation. God declared that they were righteous by faith (v. 4 note), as is explicitly stated regarding Abel and Enoch (vv. 4, 5; cf. v. 39). BACK TO HEBREWS 11:2

STUDY NOTE FOR HEBREWS 11:3 Although no human witnessed the creation, we know from Scripture that God brought the world into being through His Word (Ps. 33:6, 9). We discern that “what is seen” is not ultimate, self-existent reality. BACK TO HEBREWS 11:3

STUDY NOTE FOR HEBREWS 11:4 a more acceptable sacrifice. The principle that sacrifices were worthless without faith was true from the beginning (cf. 10:4 note). It was for Christ alone to offer not only a better but a perfect and complete sacrifice.

commended ... commending. The Gk. word used twice in this verse is also found in vv. 2, 5, 39. Abel is the first example of one who received this divine commendation as a righteous one who lived by faith (cf. 10:38; Rom. 1:17). The entire chapter offers such examples.

still speaks. As one of the “cloud of witnesses,” his life bearing witness to his faith (12:1). BACK TO HEBREWS 11:4

STUDY NOTE FOR HEBREWS 11:5 As one who did “not see death” (cf. Gen. 5:18–24), Enoch prefigured the deliverance from death into which Jesus leads the faithful.

pleased God. Pleasing God is the criterion of appropriate worship (12:28; 13:16, 21; cf. Rom. 12:1; Phil. 4:18). BACK TO HEBREWS 11:5

STUDY NOTE FOR HEBREWS 11:6 Faith is an absolute necessity, whether to perceive the things for which we should hope (v. 1), to understand that God is the Creator of all (v. 3), or to offer acceptable worship (v. 4). BACK TO HEBREWS 11:6

STUDY NOTE FOR HEBREWS 11:7 events as yet unseen. Although faith perceives things that are invisible because they transcend the physical universe (11:3, 27), in this section the emphasis is on faith concerning things that are future but nevertheless certain because God has promised them. The coming flood of judgment was not yet visible when God’s word of warning came to Noah. Noah built the ark in reverent response to God’s warning, and through his active faith his “household” was “saved.” The unbelieving world was condemned for its preoccupation with the present at the expense of the eternal, and Noah inherited the righteousness that comes by faith (10:38; cf. Rom. 4:13). BACK TO HEBREWS 11:7

STUDY NOTE FOR HEBREWS 11:8–10 Abraham’s faith regarding the promise of a homeland was demonstrated: (1) when he obeyed God’s voice, leaving Ur for a future inheritance, the location of which he did not know (v. 8); (2) when he lived as a stranger in the land promised to him (vv. 9, 13); and (3) when he looked beyond Canaan to a lasting, heavenly country and city, designed and built by God Himself (vv. 10, 14–16; 13:14). BACK TO HEBREWS 11:8

STUDY NOTE FOR HEBREWS 11:11, 12 Abraham’s faith regarding the promise of descendants was rewarded with the conception of Isaac, which was miraculous because Sarah was barren and Abraham was (with respect to the possibility of reproduction) “as good as dead” (Rom. 4:19). Despite misguided alternatives (Gen. 16:1–4) and questioning doubts (Gen. 17:17, 18), in the end Abraham and Sarah “considered him faithful who had promised” (v. 11). BACK TO HEBREWS 11:11, 12

STUDY NOTE FOR HEBREWS 11:13–16 The inheritance on which the patriarchs’ faith was fixed was invisible for two reasons: it was heavenly, not earthly, and future, not present. See notes on vv. 8–10, 20, 21, 22.

11:13 having seen them ... afar. Abraham saw from afar the day that Jesus the Messiah would come, and rejoiced (John 8:56).

strangers and exiles on the earth. All the heirs of salvation are homeless refugees on the earth (v. 38) because until Christ’s return we are in exile from the home we are waiting to inherit (1 Pet. 1:1, 4, 5, 17; 2:11). BACK TO HEBREWS 11:13

STUDY NOTE FOR HEBREWS 11:16 a better country. The OT believers themselves realized that the hope and promises to which they looked forward in faith were heavenly, not merely physical. These promises are to be fulfilled in the new heaven and new earth. BACK TO HEBREWS 11:16

STUDY NOTE FOR HEBREWS 11:17–19 The ultimate test of Abraham’s faith was the sacrifice of Isaac. Isaac was the “only son” (cf. John 3:16) so far as the promises of God were concerned (v. 19)—neither Abraham’s servant Eliezer (Gen. 15:2) nor his other son Ishmael (Gen. 17:20, 21) would do. If Isaac were to perish without offspring, the promises of God would fail. Abraham’s readiness to slay the son of promise at God’s command could arise from nothing less than the conviction that “God was able even to raise ... the dead” (v. 19). Isaac’s “resurrection” was figurative, but believers who have died in faith look forward to a literal resurrection (cf. v. 35), in which Jesus has led the way (13:20). BACK TO HEBREWS 11:17

STUDY NOTE FOR HEBREWS 11:20 future blessings. That Jacob would possess a fruitful land, and have dominion over nations, including the descendants of Esau (Gen. 27:27–29). BACK TO HEBREWS 11:20

STUDY NOTE FOR HEBREWS 11:21 In his blessing, Jacob foresaw that the descendants of Joseph’s younger son would surpass those of Joseph’s older son, in numbers and influence (Gen. 48:13–20). Jacob himself was a younger brother who had been elevated over an older one (Gen. 25:23). BACK TO HEBREWS 11:21

STUDY NOTE FOR HEBREWS 11:22 Joseph remembered the promise of the exodus that had first been spoken to Abraham long before Isaac’s birth (Gen. 15:13, 14) and that would await fulfillment through four more centuries of oppression. Joseph’s instructions to take his bones to the Promised Land expressed faith in things not yet seen (Ex. 13:19). BACK TO HEBREWS 11:22

STUDY NOTE FOR HEBREWS 11:23–28 Prominent aspects of the faith associated with Moses are fearlessness (vv. 23, 27) and willingness to suffer disgrace instead of enjoying sin’s temporary pleasure (vv. 24–26).

11:23 the child was beautiful. The description is quoted from Ex. 2:2 (cf. Acts 7:20). Moses’s parents understood upon seeing him that the child would have a special role in God’s redemptive plan. BACK TO HEBREWS 11:23

STUDY NOTE FOR HEBREWS 11:25, 26 Moses’s decision to forfeit “the treasures of Egypt” and to suffer “the reproach of Christ” should encourage those who have lost possessions and suffered insult for their faith (10:33, 34). The original audience of Hebrews, in which identification with Christ meant expulsion from the camp of Israel, had to be willing to bear His disgrace (13:13), and God’s people in every generation must likewise be willing to bear disgrace for the sake of Jesus. Moses’s choice exemplifies certainty of what he hoped for (v. 1), since he was looking ahead to his reward (10:35; 11:6, 13). This is a text that shows that Moses himself was conscious of the coming of the Messiah and of the Messiah’s own “reproach,” with which Moses was willing to identify in an anticipatory manner. It may be that Moses to some degree saw his suffering and the suffering of his people (called “my [the Lord’s] firstborn son” in Ex. 4:22; so likewise Hos. 11:1) as a typological foreshadowing of the ultimate suffering of God’s Son who also would come out of Egypt (Matt. 2:15, quoting Hos. 11:1). BACK TO HEBREWS 11:25, 26

STUDY NOTE FOR HEBREWS 11:27 left Egypt, not being afraid. This is often taken to refer to the first time Moses left Egypt. Moses, having chosen to identify himself with his own people against the Egyptians (vv. 24, 25), had killed an Egyptian and had to flee. About this departure, Ex. 2:14 says he “was afraid.” If this verse refers to the flight to Midian, the phrase “not being afraid” probably refers to Moses’s unshakable faith in God’s redemptive plan. Although Moses experienced the quite natural anxiety that Pharaoh would do him personal harm if he stayed in Egypt, he did not fear that his divine commission to rescue God’s people was in jeopardy. With this hope in God’s purposes, he left and “endured” in Midian.

It is possible, however, that this verse refers to the exodus; here Moses clearly was without fear. If so, v. 27 mentions the exodus in a general way, with details such as the Passover and the parting of the Red Sea appearing in vv. 28, 29. BACK TO HEBREWS 11:27

STUDY NOTE FOR HEBREWS 11:28 sprinkled the blood. Moses directed that blood be sprinkled on the doorframes of Israelite homes in expectation of the coming destruction of firstborn children in the land, and of the deliverance of Israelite households from this awful event (Ex. 12:7, 12, 13). This was yet another act of confidence in what was not yet seen. BACK TO HEBREWS 11:28

STUDY NOTE FOR HEBREWS 11:30 The Israelites marched around Jericho seven times in obedience to the Lord’s command. Their only knowledge that this would defeat the city was provided by God’s promise, “I have given Jericho into your hand” (Josh. 6:2). BACK TO HEBREWS 11:30

STUDY NOTE FOR HEBREWS 11:31 Rahab proved her allegiance to God and faith in His promises when she protected the Israelite spies. Her justifying faith being demonstrated (James 2:25), she became an ancestor of Jesus Christ (Matt. 1:5) even though she had been a prostitute. By faith alone she was justified, and her willingness to shield the spies revealed that she had saving faith. BACK TO HEBREWS 11:31

STUDY NOTE FOR HEBREWS 11:32–38 The list of accomplishments through faith moves from those in which faith’s victory was manifest in history (vv. 32–35) to those in which faith entailed suffering and apparent defeat (vv. 35–38). For the specific events in view, see the cross references in the biblical text.

11:32 what more shall I say. The question is rhetorical. The author proceeds to mention in passing many more names and acts of heroism to show the power of faith (vv. 32–38). BACK TO HEBREWS 11:32

STUDY NOTE FOR HEBREWS 11:33 obtained promises. That is, they saw answers to particular promises along the way. For the promise of Christ’s coming they still waited in faith (v. 39). The promises made to Abraham were partly fulfilled in this world, as his descendants multiplied (v. 12) and lived in the Promised Land (vv. 9, 33). But to the extent that these promises referred to the heavenly reality, “God’s rest” (4:10), they could not be fulfilled until Christ came. BACK TO HEBREWS 11:33

STUDY NOTE FOR HEBREWS 11:35 Women received back their dead. A reference to events recorded in 1 Kin. 17:22, 23; 2 Kin. 4:36, 37.

Some were tortured. An apparent reference to events during the Maccabean revolt (c. 167–157 B.C.), which occurred after the close of the OT, but which are recorded in 2 Macc. 6; 7 in the Apocrypha. BACK TO HEBREWS 11:35

STUDY NOTE FOR HEBREWS 11:37 sawn in two. According to tradition, the prophet Isaiah died in this way. BACK TO HEBREWS 11:37

STUDY NOTE FOR HEBREWS 11:39 commended. See note on v. 4.

did not receive what was promised. Although some OT promises were fulfilled, their true hope (the promise of the coming Messiah) was yet to come (v. 33 and note). This indicates that to some degree the faith of these OT saints consciously had as its object end-time “promised events,” which included not only an inheritance in the new heavens and earth (so 11:13–16) but also the coming of the Messiah, His sufferings (cf. 11:26), and His resurrection (11:19) and exaltation, which would be accompanied later by their own resurrection. This verse summarizes the message of vv. 13–16 and applies it to the second half of the chapter. BACK TO HEBREWS 11:39

STUDY NOTE FOR HEBREWS 11:40 something better ... apart from us. This verse asserts both the redemptive-historical difference between the OT and NT periods, and the unity of the people of God in both eras. Though the OT believers lived by faith (10:38), they were not privileged to witness on earth the fulfillment of the great promise of God. Nevertheless, they likewise participate in the benefits of Christ’s High Priestly work, and, along with new covenant saints, they are “made perfect [or complete].” Those of the old and new eras together await the perfection (or final completion) that will appear only at the second coming of Christ (12:26; 13:14; cf. Rom. 8:18; Eph. 1:9, 10). BACK TO HEBREWS 11:40

STUDY NOTES FOR HEBREWS 12

STUDY NOTE FOR HEBREWS 12:1 cloud of witnesses. The readers are in effect running a race before a great crowd of people who have already finished the race with honors. These people who have finished are the people enumerated in ch. 11. Their example encourages the readers, and admonishes them if they should stumble.

every weight, and sin which clings so closely. Among the burdens to be thrown off are fear that shrinks back in the face of suffering (10:38, 39), bitter discouragement that defiles others through doubt (v. 15), and sensuality that seeks immediate gratification (v. 16).

run ... the race. The athletic competitions of the Greeks provided a common NT analogy for the Christian life (1 Cor. 9:24–27; Phil. 2:16; 2 Tim. 2:5; 4:7, 8). Like a runner, the Christian must be in constant motion toward the goal despite opposition. This demands strenuous effort and endurance, which is learned from constant discipline. BACK TO HEBREWS 12:1

STUDY NOTE FOR HEBREWS 12:2 looking to Jesus. The cloud of OT witnesses inspires us, but our principal encouragement is found in the person and work of Christ, who has gone before us as the “founder and perfecter [completer] of our faith,” and is the supreme example of faith in the race (v. 3).

founder. See note on 2:10.

perfecter of our faith. As “perfecter” or “completer,” Jesus has brought the faith of all who approach God through Him to its intended goal: thankful worship acceptable to God, presented in His presence (10:14; 11:40; 12:28).

for the joy that was set before him. Jesus endured the cross in anticipation of the joy of being Savior of His people when the necessary suffering was over. As Moses looked to his reward (11:26), so Jesus was aware of His own reward. Another possible, but less probable, interpretation is to translate “in place of the joy set before Him.” On this reading, Jesus chose suffering instead of the joy that would have been His if He had refused to die, and instead remained in heaven (Phil. 2:6), or at least avoided the cross on earth (John 10:17, 18; 12:27).

despising the shame. Crucifixion was such a shameful form of execution that it was forbidden to be inflicted on Roman citizens. In addition, the Jews believed that “everyone who is hanged on a tree” is cursed by God (Gal. 3:13; cf. Deut. 21:23). BACK TO HEBREWS 12:2

STUDY NOTE FOR HEBREWS 12:3 hostility. Like Jesus, the readers had also experienced the hostility of sinners (10:33).

fainthearted. A warning from Prov. 3:11, 12, quoted in vv. 5, 6. BACK TO HEBREWS 12:3

STUDY NOTE FOR HEBREWS 12:4 shedding your blood. The readers have known persecution, but nothing as serious as what Jesus suffered, or indeed, what has been cataloged in 11:35–38. It is not time for them to think of giving up. BACK TO HEBREWS 12:4

STUDY NOTE FOR HEBREWS 12:5 sons. God’s plan to lead many sons to glory meant that the author of their salvation was to be perfected (or completed) through suffering (2:10) even though He was the Son who deserved no suffering (5:8). It is not surprising, then, that the adopted sons who follow Him should be prepared for their inheritance through painful discipline. BACK TO HEBREWS 12:5

STUDY NOTE FOR HEBREWS 12:8 Many Roman nobles had illegitimate sons who were financially supported but left virtually without discipline. On the other hand, the son of a nobleman’s legal wife, who would carry the father’s name and inherit the estate, was subjected to a training regimen comparable to slavery (Gal. 4:1, 2). BACK TO HEBREWS 12:8

STUDY NOTE FOR HEBREWS 12:9 earthly fathers. Lit. “fathers of our flesh,” in direct contrast to “Father of spirits.” This argument from the lesser to the greater—from the lesser of the human parental relationship to the greater of divine fatherhood—is completed in v. 10. BACK TO HEBREWS 12:9

STUDY NOTE FOR HEBREWS 12:10 The discipline of our earthly fathers is limited by time and by their fallible wisdom. The heavenly Father’s discipline is planned by His infinite wisdom for “our good,” and it makes us holy, as He is holy (v. 14; 1 Pet. 1:15, 16). BACK TO HEBREWS 12:10

STUDY NOTE FOR HEBREWS 12:11 peaceful fruit of righteousness. This gives us some idea of what holiness involves (vv. 10, 14).

trained. The writer returns to the athletic analogy of v. 1. BACK TO HEBREWS 12:11

STUDY NOTE FOR HEBREWS 12:12, 13 The race will be completed successfully only if action is taken to heal spiritual injuries of the past (v. 12) and avoid pitfalls in the future (v. 13). The context of Is. 35:3, 4 (from which Hebrews has taken “lift your drooping hands ... your weak knees”) is one of encouraging the fearful. Compare Hebrews’ calls for mutual encouragement (e.g., 3:13), including that which follows in 12:15, and the warning against losing heart (vv. 3, 5). The context of Prov. 4:25–27 (the source of “make straight paths for your feet”) is a call to single-minded adherence to the path of righteousness. The metaphor of strengthening and healing injured limbs to run the race is explained in specific commands (vv. 14–17). BACK TO HEBREWS 12:12, 13

STUDY NOTE FOR HEBREWS 12:14 Strive for peace with everyone. Despite being tempted in persecution to repay evil for evil, believers should live at peace with everyone “so far as it depends on you” (Rom. 12:18), just as our Lord Jesus did not retaliate with insults or threats (1 Pet. 2:23).

holiness. Hebrews has declared how Jesus’ sacrifice makes us holy once for all in status (10:10), giving us confident access to God. In this verse, “holiness” refers to purity of life. It is provided by God (13:21) and guided by His discipline (v. 10), but we must “strive for” it.

see the Lord. That is, be with God, the goal of salvation, which means personally entering into God’s presence in the heavenly Most Holy Place in the eternal new creation, with the status of being a high priest (Rev. 22:4; cf. Ex. 28:36–38). Those who now by grace through faith pursue and receive the holiness of Christ will indeed see the Lord, and become like Him (2 Cor. 3:18; 1 John 3:2). BACK TO HEBREWS 12:14

STUDY NOTE FOR HEBREWS 12:15 The readers are responsible to each other, to watch out for one another so “no one fails to obtain” God’s grace (cf. 4:1).

root of bitterness. In Deut. 29:18, the “root bearing ... bitter fruit” is a person who spreads doubt and disloyalty toward the Lord among the covenant people. Here, too, this “root of bitterness” is a person who “causes trouble” and causes others to be “defiled.” To sustain each other’s faith, we must encourage the weak, but also oppose apostates, who may influence others. BACK TO HEBREWS 12:15

STUDY NOTE FOR HEBREWS 12:16 Esau is presented as an example of one who despised the promises of God (in contrast to the people of faith in ch. 11), and whose loss was irrevocable (v. 17). Moses traded Egypt’s treasures for the disgrace of Christ because he saw the reward (11:26); Esau traded his birthright for a bowl of food because all he could see was lentil stew (Gen. 25:29–34).

sold his birthright. As firstborn son, Esau had a special “birthright” (Gen. 25:31–34; 27:36). Later, under the Mosaic law, the right was to a double share of property (Deut. 21:17). In actuality, Esau despised his place in the line of covenant promises, not the property alone. BACK TO HEBREWS 12:16

STUDY NOTE FOR HEBREWS 12:17 you know that afterward. Readers remember the second stage of Esau’s loss, when his brother Jacob took his place as their father Isaac gave the solemn blessing (Gen. 27). This blessing included the substance of the promise made to Abraham (Gen. 12:2, 3; 27:29).

no chance to repent. Though Esau mourned his loss with tears (Gen. 27:38; cf. 2 Cor. 7:10), he did not actually repent of the sin of despising God’s promises. Another view is that the repentance he sought was a change in his father’s mind. BACK TO HEBREWS 12:17

STUDY NOTE FOR HEBREWS 12:18–24 The old and new covenants are compared in terms of the mountains (Sinai and Zion) associated with each. Fear was the dominant theme at Sinai, a touchable (and thus earthly and mutable) mountain on which the law was given (vv. 18–21). Joy and confidence characterize the heavenly (and thus eternal) Zion, because the Savior is there with the blood of forgiveness (vv. 22–24).

12:18 what may be touched. Like the sanctuary established by the first covenant (9:1, 11, 24), the mountain on which the law was given was part of the “things that have been made,” that are destined to be “shaken” and removed by God’s voice from heaven (v. 27). As something that can be “touched,” Sinai testifies to the impermanence of the first covenant (8:13). BACK TO HEBREWS 12:18

STUDY NOTE FOR HEBREWS 12:19 beg that no further messages be spoken to them. Afraid that direct contact with the Lord’s awesome holiness would destroy them (Ex. 20:19), the Israelites pleaded with Moses to mediate God’s words to them. BACK TO HEBREWS 12:19

STUDY NOTE FOR HEBREWS 12:21 The giving of the law took place with an awesome demonstration of God’s power. Fear was a proper reaction (cf. Is. 6:4, 5; Matt. 17:6; Rev. 1:17). BACK TO HEBREWS 12:21

STUDY NOTE FOR HEBREWS 12:22 you have come. We are still in our earthly pilgrimage, and like the patriarchs (11:13), still look for the “city ... to come” (13:14). Nevertheless, because of Jesus our forerunner and our union and identification with Him, we have arrived by faith at the heavenly Jerusalem and may enter into the Most Holy Place in worship (10:19–22). See theological note “Heaven” on p. 2330.

innumerable angels. They always serve God’s majesty (Deut. 33:2; Ps. 68:17; Dan. 7:10). Here they are assembled as for a festival, or holiday celebration. BACK TO HEBREWS 12:22

STUDY NOTE FOR HEBREWS 12:23 assembly of the firstborn. All the firstborn in Israel were sanctified at the time of the Passover and consecrated to service in God’s presence, but the Levites served the sanctuary in the place of the firstborn (Num. 3:11–13). In the heavenly assembly all believers, redeemed from destruction, are “firstborn”—consecrated to God and enrolled as His priests. Unlike Esau, who scorned his right as the firstborn (v. 16), believers share gratefully in the inheritance of Jesus, the firstborn (1:6, 14; 2:11, 12). In the heavenly new covenant assembly all believers may worship in heaven and on earth (10:22, 25). See theological note “The Church” on p. 2094.

righteous made perfect. These are the spirits of those who have died in the Lord (2 Cor. 5:8; Rev. 14:13). Particularly in view are the OT and intertestamental saints to whose righteousness by faith God Himself testified (11:2, 4, 5, 39) and who are now perfected or “completed” (11:40) and able to draw near to God in His heavenly temple through the sacrifice of Jesus. BACK TO HEBREWS 12:23

STUDY NOTE FOR HEBREWS 12:24 Jesus’ presence in the heavenly Zion explains its atmosphere of joy and confidence. The blood of Abel cried for vengeance from the ground (Gen. 4:10), but the blood of Jesus, to use the same figure, “speaks a better word” (i.e., cries out for forgiveness for the children of God, 9:12–15; 10:19–22). BACK TO HEBREWS 12:24

STUDY NOTE FOR HEBREWS 12:25–27 God’s voice speaking the gospel must be heard with even greater attention and faith than the law spoken at Sinai (2:1–4; 3:1–5; 10:28, 29).

12:25 The contrast between the OT message and the message through the Son from heaven goes back to 1:1–4. By closing the circle, the writer is bringing his argument to its conclusion. BACK TO HEBREWS 12:25

STUDY NOTE FOR HEBREWS 12:27 the removal ... shaken. Christ will roll up the heavens and the earth “like a garment,” but He will remain (1:12). The passing of the “obsolete and growing old” first covenant (8:13), with its sanctuary (9:8) and sacrifices (10:9), is the foretaste of this final shaking. BACK TO HEBREWS 12:27

STUDY NOTE FOR HEBREWS 12:28 offer to God acceptable worship. Gratitude derives from knowing that our names are written in heaven (Luke 10:20) and from our experience of God’s “inexpressible gift”—Jesus Christ (2 Cor. 9:15). Reverence and awe come from an appreciation of who God is (v. 29). Acceptable worship combines these motives. BACK TO HEBREWS 12:28

STUDY NOTE FOR HEBREWS 12:29 a consuming fire. This solemn quotation from Deut. 4:24 provides a fitting conclusion to an exhortation that stresses the holiness of God and the finality of His judgment on apostates (10:27). BACK TO HEBREWS 12:29

STUDY NOTES FOR HEBREWS 13

STUDY NOTE FOR HEBREWS 13:1–3 Here the readers’ responsibility to guard and encourage each other’s perseverance in faith takes tangible forms: brotherly love to all fellow-believers (13:1; cf. Rom. 12:10; 1 Pet. 1:22), hospitality to those needing shelter or food (13:2), identification with prisoners (13:3; cf. 10:34), and compassionate support for those mistreated because of their confession (10:33; 11:25; cf. Matt. 25:35–37). BACK TO HEBREWS 13:1

STUDY NOTE FOR HEBREWS 13:2 Do not neglect. The pressure of suffering can drive the fundamental responsibilities of love from our minds (vv. 3, 7, 16).

entertained angels unawares. Abraham, himself a stranger (11:13), showed hospitality to “three men” (Gen. 18:2) who proved to be the Lord Himself with two of His supernatural messengers (Gen. 18:1–19:22). BACK TO HEBREWS 13:2

STUDY NOTE FOR HEBREWS 13:3 Remember those who are in prison. Paul’s commendation of Onesiphorus, who “was not ashamed of my chains,” shows the importance of this encouragement even for an apostle (2 Tim. 1:16–18). BACK TO HEBREWS 13:3

STUDY NOTE FOR HEBREWS 13:4 A second hint that sexual immorality may tempt the readers (12:16). The antidote to immorality is not ascetic self-denial, but a proper appreciation of the honor God has bestowed on the marriage relationship (Eph. 5:22–33; 1 Cor. 7:3–5). BACK TO HEBREWS 13:4

STUDY NOTE FOR HEBREWS 13:5, 6 Those tempted by the love of money and discontent are particularly people who seek their security in financial resources (Matt. 6:19–21, 24–34). But God’s promise to stay with Joshua gives greater confidence: “I will not leave you or forsake you” (Josh. 1:5). Our confident response reaffirms that the Lord our helper (2:18; 4:16) sets us free from all kinds of fear (2:15; 11:23, 27). BACK TO HEBREWS 13:5, 6

STUDY NOTE FOR HEBREWS 13:7 your leaders. The ministry of the congregation’s first generation of teachers (2:3) has been completed, and the author will later exhort his readers to submit to the new leaders, as their leaders’ pastoral role requires (v. 17).

imitate their faith. We must imitate those who inherit the promises through enduring faith (6:12). BACK TO HEBREWS 13:7

STUDY NOTE FOR HEBREWS 13:8 Though human leaders pass from the scene, Jesus Christ is “the same” (1:12) “yesterday” (in which God spoke through prophets, 1:1), “today” (as God summons us to enter His rest through faith; 3:7, 13; 4:7), and “forever” (1:8; 7:17, 21, 24, 28). He is the strong anchor amid sufferings and uncertainties (6:19). BACK TO HEBREWS 13:8

STUDY NOTE FOR HEBREWS 13:9 strange teachings. These doctrines, or teachings, apparently maintained that because the readers were not taking part in the ritual life of the temple (v. 13), including the sacrificial feasts, they had no access to God. The author responds that grace, not ceremonial food, strengthens our hearts, for by grace we participate in the worship at the heavenly altar where Jesus ministers.

which have not benefited. Just as the sin offering could not secure cleansing of the conscience (9:9), so also the peace offering could not guarantee that the worshiper had peace and communion with God (Lev. 7:11–18; 1 Cor. 10:18). BACK TO HEBREWS 13:9

STUDY NOTE FOR HEBREWS 13:10 The Levitical priests had the right to a portion of every animal sacrificed as a peace offering at the OT tabernacle (Lev. 6:18, 29; 7:6, 28–36). As long as those priests and others depend on the old system of animal sacrifices for atonement and peace with God, they cannot benefit from Christ’s heavenly High Priestly ministry. BACK TO HEBREWS 13:10

STUDY NOTE FOR HEBREWS 13:11, 12 The symbolism of the Day of Atonement expressed two important aspects of Christ’s atoning work. First, the blood brought into the Most Holy Place declared that only through the death of a blameless substitute could anyone approach the holy God. Second, the bodies of the animals burned outside the camp indicated that the substitute became unclean as the bearer of the people’s sins. BACK TO HEBREWS 13:11, 12

STUDY NOTE FOR HEBREWS 13:13 go to him outside the camp. Jesus’ suffering outside the city gate symbolized not only the curse He bore as our sin-bearer, but also His rejection by the Jewish religious establishment and its leaders. The readers are now summoned to accept with courage their own expulsion from Jewish institutions (synagogue and temple, and perhaps family as well), in the confident expectation of the city that is to come (v. 14).

bear the reproach. See 11:25, 26 and note; Ps. 69:7–9; Rom. 15:3. BACK TO HEBREWS 13:13

STUDY NOTE FOR HEBREWS 13:15 continually offer. The time of animal sacrifice is past, but the servants of God, like all priests, still have gifts and offerings for Him. These spiritual sacrifices (1 Pet. 2:5) include praises toward God (v. 15) and acts of love toward other people (v. 16). This shows that their priesthood for which Christ has “completed” (consecrated) them has already begun in this age, as they are already “offering up a sacrifice of praise to God.”

sacrifice of praise. In the Septuagint of Lev. 7:11–21, this phrase refers to a kind of “peace offering,” which was an animal sacrifice. But the meaning here is closer to Ps. 50:14, 23, where the Lord calls for “thanksgiving” instead of animal sacrifices.

the fruit of lips that acknowledge his name. In Hos. 14:2, this attractive figure of speech is used for the words that one offers to God when one’s sins are forgiven. This is “the sacrifice of praise.” BACK TO HEBREWS 13:15

STUDY NOTE FOR HEBREWS 13:16 Do not neglect. Sacrifices of words must be accompanied by a sacrifice of loving deeds toward others (James 1:27). Paul calls material gifts a “fragrant offering, a sacrifice acceptable” to God in Phil. 4:18. See note on v. 2. BACK TO HEBREWS 13:16

STUDY NOTE FOR HEBREWS 13:17 Obey ... submit. The new generation of leaders (13:7) was apparently not receiving the respectful submission that their task warranted.

they are keeping watch. Faithful church leaders are like faithful shepherds (Jer. 23:4; Acts 20:28; 1 Pet. 5:2–4) or watchmen who call out danger alarms to the city (Ezek. 33:6). The leaders’ care is deep and genuine because they were appointed by God and will give their account to Him (cf. 4:13). Everyone will suffer if their ministry is resisted. BACK TO HEBREWS 13:17

STUDY NOTE FOR HEBREWS 13:18 Pray for us. Believers have the privilege of acting as priests by praying for each other, in reliance upon their open access to the throne of grace (4:16).

we have a clear conscience. Perhaps the author wants to reassure his readers that he is exercising his own leadership in a careful way, according to the guidelines he has just given (v. 17; cf. 2 Cor. 1:12). BACK TO HEBREWS 13:18

STUDY NOTE FOR HEBREWS 13:19 restored to you the sooner. The precise circumstances of the author are unknown. He has previously been with the group he addresses, and is anxious to see them again. BACK TO HEBREWS 13:19

STUDY NOTE FOR HEBREWS 13:20, 21 This benediction gathers together the letter’s prominent themes, as well as introducing new ones.

13:20 the great shepherd of the sheep. The Good Shepherd leads and protects His sheep (Ps. 23; Ezek. 34:11–16, 31), and He has laid down His life for them (John 10:11; 1 Pet. 2:24, 25).

by the blood of the eternal covenant. The sacrifice of Christ defeated death (2:14) and inaugurated the new and eternal covenant (9:12–15). After being raised, “Christ ... will never die again” (Rom. 6:9); the effects of His sacrifice are eternal. BACK TO HEBREWS 13:20

13:21 do his will. God has made full provision for our growth in godliness (2 Pet. 1:3) and He is always ready to help in time of need or temptation (2:18; 4:16).

working in us that which is pleasing in his sight. God will help us to love Him and our neighbor, the sacrifices that delight Him (vv. 15, 16; Phil. 2:13).

through Jesus Christ. All of salvation, forgiveness of sins and renewal of life, is through Jesus Christ. BACK TO HEBREWS 13:21

STUDY NOTE FOR HEBREWS 13:22 my word of exhortation. This sermon, in the form of a letter, takes an hour or so to read aloud. The writer could have expanded certain sections if he had wished (9:5). See Introduction: Genre and Literary Features. BACK TO HEBREWS 13:22

STUDY NOTE FOR HEBREWS 13:24 Greet all your leaders. The author goes out of his way to ensure appropriate recognition of the congregation’s leaders (cf. v. 17).

from Italy. See Introduction: Date and Occasion. BACK TO HEBREWS 13:24

FOOTNOTES FOR HEBREWS 1

1 Some manuscripts omit like a garment

FOOTNOTES FOR HEBREWS 2

1 Some manuscripts insert and set him over the works of your hands 2 Greek all are of one 3 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verse 12

FOOTNOTES FOR HEBREWS 3

1 Or brothers and sisters; also verse 12 2 Greek his; also verses 5, 6

1 Some manuscripts insert firm to the end

FOOTNOTES FOR HEBREWS 4

1 Some manuscripts it did not meet with faith in the hearers 2 Greek he

FOOTNOTES FOR HEBREWS 5

1 Greek he

FOOTNOTES FOR HEBREWS 6

2 Or baptisms (that is, cleansing rites)

1 Greek he

FOOTNOTES FOR HEBREWS 7

1 Or brothers and sisters

1 That is, completely; or at all times

FOOTNOTES FOR HEBREWS 8

1 Or tabernacle; also verse 5 2 Greek he 3 Some manuscripts For finding fault with it he says to them

FOOTNOTES FOR HEBREWS 9

1 Or tabernacle; also verses 11, 21 2 Greek the presentation of the loaves 3 Greek tent; also verses 6, 8

1 Or which is symbolic for the age then present 2 Some manuscripts good things to come 3 Or For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies 4 Some manuscripts your 5 The Greek word means both covenant and will; also verses 16, 17

FOOTNOTES FOR HEBREWS 10

1 Greek he 2 Greek this one

1 Or brothers and sisters

FOOTNOTES FOR HEBREWS 11

1 Some manuscripts add they were tempted

FOOTNOTES FOR HEBREWS 12

1 Or church

FOOTNOTES FOR HEBREWS 13

1 Some manuscripts you 2 Or brothers and sisters

The EPISTLE of

James

TITLE AND AUTHOR

The author of this letter identifies himself as James. Though several different people named “James” are mentioned in the NT church, it is almost certain that the author of this book is James the brother of Jesus. The author assumes a position of authority in the church, which certainly was accorded to James the Lord’s brother, who was a leader of the Jerusalem church (Gal. 1:19) and who presided at the council of Jerusalem (Acts 15). He was considered one of the pillars of the church, along with Peter and John (Gal. 2:9). The NT lists James as one of the sons of Mary, Jesus’ mother (Matt. 13:55; Mark 6:3). James, along with his brothers, was skeptical of Jesus during His earthly ministry (John 7:5), but was converted when he became an eyewitness of the resurrection (1 Cor. 15:7). The early church historian Hegesippus identified him as “James the Just,” testifying to his extraordinary godliness, his zeal for obedience to the law of God, and his singular devotion to prayer. It was said that James’s knees became so calloused from prayer that they resembled the knees of camels. Josephus records that James was martyred in A.D. 62. Eusebius says he was beaten to death with a club after being thrown from the temple parapet; Hegesippus also records that he was thrown from the pinnacle of the temple.

DATE AND OCCASION

James was written between A.D. 44, the beginning of the persecution that spread to Jewish Christians living in the Diaspora as well as to Gentile believers (Acts 12), and A.D. 62, the year of James’s death. Since no mention is made of the controversy leading to the council of Jerusalem (Acts 15), it is possible that James was written before A.D. 49. Thus, James may be the earliest NT writing. The letter is addressed to “the twelve tribes in the Dispersion,” which likely refers to churches spread throughout Asia Minor (on the meaning of “the twelve tribes in the Dispersion” as a way of referring to the churches, see note on 1:1). Since this is the case, the letter was probably intended to be a circular letter that would be read by many congregations in many places, and as such, it treats issues and problems that would have been common to all of the recipients, problems that impacted Christian congregations wherever they were located.

GENRE AND LITERARY FEATURES

James has been variously considered an epistle, a sermon (to be read aloud in the churches), a form of wisdom literature, a diatribe, and a moral exhortation. These categories are not mutually exclusive, and there are elements of all these forms in James. It most closely resembles Jewish “diaspora letters,” such as the letters of Gamaliel to Jews living outside of Israel. The literary structure of parallelism is used (1:9, 10), along with aphorisms, concrete images drawn from nature, and groups of sayings that have a clear similarity to the style of Jesus.

CHARACTERISTICS AND PRIMARY THEMES

The epistle has a markedly Jewish flavor and refers frequently to the OT. It shares a number of characteristics, for example, with OT Wisdom Literature. These similarities have led many to refer to James as the “NT book of Proverbs.” As such, James is characterized by its focus on practical Christian living. James does not settle for right doctrine if that right doctrine is not resulting in godly character in which faith bears fruit. We are not merely to be hearers of the word according to James, but doers (1:22–24). The nature of true faith as bearing the fruit of loving service to others, therefore, is central to this epistle (2:14–26). James is clear that although we are not justified—declared righteous before God—by our works, good works are the necessary and inevitable demonstration that the faith we profess is genuine.

Among the most important themes in the book of James is perseverance in the midst of trials. The faith of Christians is under constant attack, and James encourages believers to stand firm, to not be double-minded (1:6, 7). He calls believers to patiently persevere in faith (5:7–11). One aspect of godly perseverance involves the way in which we use our speech, another major theme of the epistle. Again and again, James confronts believers who use their tongues to lie, gossip, and tear down others (1:19–21, 26; 3:1–12; 4:11, 12; 5:12; cf. Luke 6:45).

The final judgment is another of the major themes found in James’s epistle. He repeatedly refers to future judgment and uses it as a motivation for ethical exhortation (1:11; 2:10–13; 3:1; 4:12; 5:3, 9).

THEOLOGY IN JAMES

Though one may say the same of every book of Scripture, it is important to observe that James is a God-centered book. God is the One who is the giver of wisdom (1:5). He is holy and cannot be tempted with evil (1:13). Every good gift comes from God, whom James describes as “the Father of lights with whom there is no variation or shadow due to change” (1:17). God has chosen the poor of the world to be rich in faith (2:5). He is also the One who has given the moral law, summarized in the Ten Commandments, and He is the great Judge (2:11, 12; 4:12). He is “one” (2:19), and He is worthy of our faith (2:23). He is our Lord and Father (3:9), and He is gracious, merciful, and compassionate (4:6–8; 5:11).

James opens his epistle with a statement that sheds much light on his understanding of Christ: “James, a servant of God and of the Lord Jesus Christ” (1:1). This simple opening places God and Jesus Christ in parallel, indicating that they share the same authority. If there are any doubts among his readers about the identity and status of Jesus Christ, James removes them in ch. 2, when he refers to Jesus as “the Lord of glory” (2:1). If this translation of 2:1 is correct (see study note on the other possible translation of the Gk. phrase), it is reminiscent of David’s description of God as the “King of glory” (Ps. 24:7–10). In any case James speaks of Jesus as “Lord” in 2:1, and this is important because God is “Lord” (3:9).

The eschatology of James is centered on the expectation of the coming judgment of God. This coming judgment forms the background to James’s ethical admonitions. The coming judgment is closely associated with the coming of the Lord (5:7, 8). Those who persevere through the trials will be rewarded and receive the crown of life (1:12) because perseverance is the fruit of saving faith, the faith by which alone we are granted entrance into God’s kingdom. The faithless and merciless will be condemned (2:13; 5:1).

JAMES IN THE LARGER STORY OF THE BIBLE

James addresses his readers as “the twelve tribes in the Dispersion” (1:1). The language immediately evokes the OT story of Israel. The “twelve tribes” originally referred to the twelve tribes of Israel. The “Dispersion” (or Diaspora) originally referred to those Jews who had been scattered at the time of the exile throughout the Near East and then later into Europe and Africa. Here, James is using this language to refer to Christians (whether ethnically Jewish or Gentile). By doing so, James places the church in the context of the story of Israel. Because Israel has now been redefined in terms of Jesus Christ, the true Israel is the church comprising Jewish and Gentile believers in Christ. Some have suggested that by speaking of the church as “the Dispersion,” James is reversing the connotation of that word. Whereas the first “dispersion” was an act of judgment, this second “dispersion” is the means by which God is blessing the nations with the gospel (cf. Acts 8:1, 4).

CHRIST IN JAMES

The epistle teaches a high Christology and stresses the importance of dealing with affliction from the standpoint of faith. The name of “Jesus” or “Christ” occurs rarely (1:1; 2:1), though sometimes “Lord” refers to Christ (1:1; 2:1; probably also 5:7, 8) and other times it refers generally to “God” or the “Father” (3:9; 4:10, 15; 5:4, 10, 11, 14, 15). James’s interchangeable use of the title “Lord” interchangeably for both Jesus and God the Father indicates Jesus’ identification with the Father as “Lord,” and thus shows the deity of Jesus (note also that the Gk. word for “Lord” refers very often in the Septuagint to Yahweh). Though “Jesus Christ” is not mentioned explicitly very often, His first and second comings are assumed at key points throughout the book. James 1:1 speaks explicitly about James’s being a “servant of God and of the Lord Jesus Christ,” and 2:1 refers to those who “hold the faith in our Lord Jesus Christ, the Lord of glory.” The last reference refers to Jesus’ exalted state, most likely as a result of His ascension and session at God’s right hand (cf. Matt. 26:64; Mark 14:62; Luke 22:69; Eph. 1:20; Col. 3:1; Heb. 8:1).

HISTORY OF INTERPRETATION

The most debated issue in the history of the interpretation of James is the relationship between James and Paul. Specifically, do Paul and James (esp. 2:14–26) teach contradictory views of justification and the relationship between faith and works? If not, how are their views to be reconciled? Orthodox interpreters of James in the early church assumed that Scripture could not contradict itself. They resolved the issue by noting that works are a result of true faith; true faith is demonstrated by good works. The same subject arose at the time of the Reformation as some appealed to James to support the Roman Catholic doctrine of justification, which states that good works are more than just a demonstration of true faith—they merit heaven when done in cooperation with God’s grace. Protestants rightly returned to the distinction made in the early church, for they recognized that even the best of our works are “splendid vices” and cannot meet the standard of perfection that God requires if we seek to be justified by our own doing of the law (Matt. 5:48; Gal. 5:3).

SPECIAL ISSUES

The motif of the future judgment is very important in understanding the highly contested section in 2:14–26 on the relationship of faith, good works, and justification. One key for understanding the passage is noticing how 2:14–26 relates to its surrounding context. James 1:10, 11 makes an apparent reference to the last judgment, while 2:9–13 focuses on being a “transgressor of the law” for which final judgment will come. The next verse then asks whether a person with faith but no works can be saved from this final judgment (2:14). After the contested text is another reference to future judgment: those “who teach will be judged with greater strictness” (3:1). The reference in 3:6 to the “tongue ... set on fire by hell” likely also refers to this judgment. The theme of judgment is continued later in the epistle: God “is able to save and destroy” (4:12), and 5:1–9 warns those who oppress others that “the coming of the Lord is at hand” (v. 8) and “the Judge is standing at the door” (v. 9), a reference respectively to the imminent expectation of the end and the judgment to come at the end; 5:12 also warns people not to “fall under condemnation.”

In light of the surrounding context and its emphasis upon future judgment, it seems that 2:14–26 mainly addresses the issue of how faith and works relate to the final judgment at the very end of one’s life. Genuine faith will produce and be accompanied by good works; such good works will be evidence at the last day of a genuine faith. False faith, or “dead faith,” is empty belief, like that of the “demons” (2:19; purely cognitive recognition of who God is without a desire to trust and to obey Him).

Therefore, the reference to being “justified” by works together with faith in vv. 21–24 probably has this final judgment in view. The Gk. word dikaioō in Paul has the sense of “vindicate.” Sometimes Paul uses it in the sense of (1) “vindicating” a person from the guilty verdict of their sin by which a relationship with God is established through Christ during the present age, and sometimes in the sense of (2) “vindicating” such people before God’s judgment seat at the end of the age against the unjust verdict of the world. James has this second meaning in mind, namely, that good works demonstrate that the verdict of the world against God’s people—that God’s people are foolish and enemies of the common good—is false and unjust. Good works will vindicate others at the last day because they will demonstrate the reality of faith in the only wise God, whose plan and purpose is for His creation is wholly good. They will show that we are united to Christ by faith alone and therefore share in His goodness and wisdom (cf. 1 Cor. 1:30, 31).

James 2:24 offers an axiom based on the example of Abraham: “You see that a man is justified by works and not by faith alone.” Notice the plural “works” here that indicates that the many good works of Abraham’s whole life vindicated the true nature of his faith. Thus, the works of a person’s entire life are displayed at the final judgment, not in order to receive God’s verdict that we are righteous in our sight, but to prove that we possess the kind of faith by which we lay hold of the righteousness of Christ, which is the only basis for God’s justifying verdict (cf. Rom. 3:21–4:25; 5:12–21; 2 Cor. 5:21). For James, good works done throughout a person’s life serve as evidence of genuine faith (2:14, 18).

OUTLINE OF JAMES

I. PERSEVERANCE (CH. 1)

A. Salutation (1:1)

B. Trials (1:2–11)

C. Tests of Faith (1:12–18)

D. Obeying the Word of God (1:19–27)

II. FAITH AND BEHAVIOR (CH. 2)

A. Faith and Law (2:1–13)

B. Faith and Works (2:14–26)

III. THE TONGUE (3:1–12)

IV. HEAVENLY AND EARTHLY WISDOM (3:13–18)

V. SUBMISSION TO GOD’S WILL (CH. 4)

A. Source of Quarrels in Evil Desires (4:1–6)

B. Drawing Near to God (4:7–10)

C. Slander (4:11, 12)

VI. WARNINGS TO MERCHANTS AND THE RICH (4:13–5:6)

A. Warning to Arrogant Merchants (4:13–16)

B. Warning of Judgment to the Careless Rich (5:1–6)

VI. PATIENCE (5:7–20)

A. Teaching and Examples of Patience (5:7–11)

B. Transitional Verse: Oaths and Vows (5:12)

C. Patient, Persevering, and Effective Prayer (5:13–18)

D. Exhortation to Persevere in Rescuing Erring Brothers (5:19, 20)

GREETING

1  James, a servant [1] of God and of the Lord Jesus Christ,

To the twelve tribes in the Dispersion:

Greetings.

TESTING OF YOUR FAITH

[2] Count it all joy, my brothers, [2] when you meet trials of various kinds, [3] for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

[5] If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. 6 But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7 For that person must not suppose that he will receive anything from the Lord; [8] he is a double-minded man, unstable in all his ways.

[9] Let the lowly brother boast in his exaltation, [10] and the rich in his humiliation, because like a flower of the grass [3] he will pass away. [11] For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.

[12] Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. [13] Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.

16 Do not be deceived, my beloved brothers. [17] Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change. [1] [18] Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

HEARING AND DOING THE WORD

[19] Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; 20 for the anger of man does not produce the righteousness of God. 21 Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.

[22] But be doers of the word, and not hearers only, deceiving yourselves. [23] For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. 24 For he looks at himself and goes away and at once forgets what he was like. [25] But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.

[26] If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless. [27] Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.

THE SIN OF PARTIALITY

2  My brothers, [2] show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. 2 For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, 3 and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” [4] have you not then made distinctions among yourselves and become judges with evil thoughts? [5] Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? [6] But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? 7 Are they not the ones who blaspheme the honorable name by which you were called?

[8] If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. [10] For whoever keeps the whole law but fails in one point has become accountable for all of it. 11 For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged under the law of liberty. [13] For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.

FAITH WITHOUT WORKS IS DEAD

[14] What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? [15] If a brother or sister is poorly clothed and lacking in daily food, [16] and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good [1] is that? [17] So also faith by itself, if it does not have works, is dead.

[18] But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. [19] You believe that God is one; you do well. Even the demons believe—and shudder! [20] Do you want to be shown, you foolish person, that faith apart from works is useless? [21] Was not Abraham our father justified by works when he offered up his son Isaac on the altar? [22] You see that faith was active along with his works, and faith was completed by his works; 23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. [24] You see that a person is justified by works and not by faith alone. 25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? 26 For as the body apart from the spirit is dead, so also faith apart from works is dead.

TAMING THE TONGUE

3  Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. 2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. [3] If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. 4 Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great things.

How great a forest is set ablaze by such a small fire! [6] And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, [1] and set on fire by hell. [2] 7 For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, [8] but no human being can tame the tongue. It is a restless evil, full of deadly poison. [9] With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers, [3] these things ought not to be so. [11] Does a spring pour forth from the same opening both fresh and salt water? [12] Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.

FAITH AND WORKS

Many people assume that by trying to live a good life, they have done all that is necessary to get to heaven. They rest their confidence on the good works they have performed to satisfy the demands of God’s justice.

This is a futile hope. God’s law requires perfection. Since we are not perfect, we lack the necessary goodness to enter heaven. Thus goodness can never be achieved by living a good life. We can only receive it by trusting in the righteousness of Christ. His merit is perfect and is made available to us through faith.

To believe that we are justified by our good works apart from faith is to embrace the heresy of legalism. To believe that we are justified by a kind of faith that produces no works is to embrace the heresy of antinomianism.

The relationship of faith and good works is one that may be distinguished but never separated. Though our good works add no merit to our faith before God, and though the sole condition of our justification is our faith in Christ, if good works do not follow from our profession of faith, it is a clear indication that we do not possess justifying faith. The Reformed formula is “We are justified by faith alone, but not by a faith that is alone.” True justification always results in the process of sanctification. If there is justification, sanctification will inevitably follow. If sanctification does not follow, it is certain that justification was not really present. This does not mean that justification depends or rests upon sanctification. Justification depends on true faith, which in turn will inevitably lead to works of obedience.

When James declared that faith without works is dead, he asserted that such “faith” cannot justify anyone because it is not alive. Living faith produces good works, but these good works are not the basis for justification. Only the merit achieved by Jesus Christ can justify the sinner.

It is a grievous error, indeed a modern form of the antinomian heresy, to suggest that a person can be justified by embracing Jesus as Savior but not as Lord. True faith accepts Christ as both Savior and Lord. To rely on Christ alone for salvation is to acknowledge one’s total dependence upon Him and to repent of one’s sin. To repent of sin is to submit to Christ’s authority over us. To deny His lordship is to seek justification with an impenitent faith, which is no faith.

Though our good works do not merit salvation, they are the basis upon which God promises to distribute rewards in heaven. Our entrance into the kingdom of God is by faith alone. Our reward in the kingdom will be according to our good works, which is, as Augustine noted, a case of God’s gracious crowning of His own gifts.

WISDOM FROM ABOVE

[13] Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. [14] But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. [15] This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. [16] For where jealousy and selfish ambition exist, there will be disorder and every vile practice. [17] But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. [18] And a harvest of righteousness is sown in peace by those who make peace.

WARNING AGAINST WORLDLINESS

4  What causes quarrels and what causes fights among you? Is it not this, that your passions [4] are at war within you? [5] [2] You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. [3] You ask and do not receive, because you ask wrongly, to spend it on your passions. [4] You adulterous people! [6] Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. [5] Or do you suppose it is to no purpose that the Scripture says, “He yearns jealously over the spirit that he has made to dwell in us”? [6] But he gives more grace. Therefore it says, “God opposes the proud, but gives grace to the humble.” [7] Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. [9] Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves before the Lord, and he will exalt you.

[11] Do not speak evil against one another, brothers. [1] The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12 There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?

BOASTING ABOUT TOMORROW

[13] Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”— [14] yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. [15] Instead you ought to say, “If the Lord wills, we will live and do this or that.” [16] As it is, you boast in your arrogance. All such boasting is evil. [17] So whoever knows the right thing to do and fails to do it, for him it is sin.

WARNING TO THE RICH

5  Come now, you rich, weep and howl for the miseries that are coming upon you. [2] Your riches have rotted and your garments are moth-eaten. [3] Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. [4] Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. [5] You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter. [6] You have condemned and murdered the righteous person. He does not resist you.

PATIENCE IN SUFFERING

[7] Be patient, therefore, brothers, [1] until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. 8 You also, be patient. Establish your hearts, for the coming of the Lord is at hand. [9] Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door. [10] As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. [11] Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.

[12] But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your “yes” be yes and your “no” be no, so that you may not fall under condemnation.

THE PRAYER OF FAITH

[13] Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. [14] Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. [15] And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. [16] Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. [1] [17] Elijah was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. [18] Then he prayed again, and heaven gave rain, and the earth bore its fruit.

[19] My brothers, if anyone among you wanders from the truth and someone brings him back, [20] let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.

STUDY NOTES FOR JAMES 1

STUDY NOTE FOR JAMES 1:1 James, a servant. James identifies himself as a slave of God and of Christ. A bondservant (text note) is one purchased and owned by a master or “lord.” This indicates not only humility on the part of the writer but a profound testimony to his conversion to faith in his earthly half-brother as his Redeemer (1 Cor. 15:3). James is a servant to both God and Jesus, a crucial theological bracketing.

to the twelve tribes in the Dispersion. A reference not only to Jewish Christians scattered outside of Israel but also to Gentile Christians, who have become ingrafted into Christ, the true Israel, so that they also have become, along with Jewish Christians, the continuation of true Israel (cf. Gal. 3:16, 29; 6:15, 16; Rev. 7:1–9). This theme also appears in 1 Peter, where Peter similarly addressees “the elect exiles of the Dispersion” (1:1). The addressees of 1 Peter are certainly not only Jewish Christians but also Gentile believers (as is apparent from 1 Pet. 2:10 [cf. Rom. 9:24–26] and 2:18, where “servants” are likely Gentiles). Thus, to speak of “the elect exiles of the Dispersion” of 1 Pet. 1:1 is likely a way of referring to the Jewish-Gentile church as the continuation of true Israel, since Israel was formerly called exiles because they were dispersed from Babylon in the OT epoch. The same thing is the case in James 1:1. BACK TO JAMES 1:1

STUDY NOTE FOR JAMES 1:2 Count it all joy. A call to understand suffering from the vantage point of confidence in God’s sovereignty. What follows requires careful thinking from a theological perspective.

brothers. Fellow believers are addressed in familial terms, as is fitting for those who have God as their Father.

trials. Various kinds of trying circumstances, often related to persecution such as the early Christians endured. BACK TO JAMES 1:2

STUDY NOTE FOR JAMES 1:3 testing. Trials can be considered pure joy only when there is knowledge that they are designed by God for a purpose. They are tests of faith given in order to develop perseverance. In turn, perseverance produces mature Christian character (Rom. 5:3). BACK TO JAMES 1:3

STUDY NOTE FOR JAMES 1:5 wisdom. To be wise in biblical terms is to know and understand godliness, to do what is pleasing to God (Heb. 5:14). Chapter 3 elaborates this theme.

ask God. God is the source of wisdom. He grants it to those who sincerely seek it from Him. BACK TO JAMES 1:5

STUDY NOTE FOR JAMES 1:8 double-minded man. This rare expression was possibly coined by James. It suggests a man who has two souls; he is as unstable as a person with a split personality, since he claims to have faith but, in reality, he is a doubter (v. 6). BACK TO JAMES 1:8

STUDY NOTE FOR JAMES 1:9, 10 boast. Both the poor and the rich are exhorted to take pride in their positions. The poor brother is wealthy in spiritual treasure. He has high status in the kingdom of God. If the term “rich” refers to wealthy Christians, James means they can rejoice that they have learned where true treasure is found. If “rich” refers to the ungodly, the reference to their “boast” is ironic. BACK TO JAMES 1:9, 10

STUDY NOTE FOR JAMES 1:11 Cf. Job 14:2; Ps. 103; Is. 40:6, 7. BACK TO JAMES 1:11

STUDY NOTE FOR JAMES 1:12 Blessed. Echoes the prophetic oracles of salvation used by OT prophets and by Jesus (Matt. 5:3–11). The “crown of life” that is “promised” by God could be translated as “crown that is life,” likely referring to the future reward of resurrection. The “crown of life” (i.e., reward of resurrection) is also promised to those who persevere through trial in Rev. 2:10. This crown is not something that is earned; rather, it is the gift to those who turn from their own righteousness and rest only in Christ (Rom. 6:23). Such faith necessarily perseveres (John 6:35–40; Rom. 8:28–30; Phil. 1:6), resulting in the full experience of new life in the final resurrection from the dead. BACK TO JAMES 1:12

STUDY NOTE FOR JAMES 1:13 tempted. There is an important difference between the concepts “test” and “tempt.” God tests people, but never tempts them in the sense of enticing them to sin. Jesus, in the wilderness, was tested by God and tempted by Satan. There is also a difference between temptations that arise from our own sinful inclinations (internal) and those coming from without (external). Jesus, being free of original sin, was tempted externally but not internally. The testing of our faith may be the occasion for temptations to come, both internal and external, yet the temptations never have God as their author. BACK TO JAMES 1:13

STUDY NOTE FOR JAMES 1:17 Father of lights. Nature’s luminaries vary in magnitude and are subject to phases, eclipses, and shadows. God is the ultimate Author of light. In Him, there are no changes of brightness or clarity. There is no fluctuation in His character. BACK TO JAMES 1:17

STUDY NOTE FOR JAMES 1:18 he brought us forth. Lit. “gave birth to us.” This refers to the grace of regeneration by which we are adopted into God’s family (1 Pet. 1:23). This “giving of birth” is regeneration, which is end-time new creation. That new creation is in mind is further evident from observing that the regenerate believers are “a kind of firstfruits of his creatures,” that is, the beginning renewal of the whole creation that will eventually be completely restored. This new life that believers experience in the here and now is the beginning stage of new resurrection life that will be consummated at the very end of the age in physical resurrection (v. 12 note). The idea is much like that of Rom. 8:18–23, where Christians who have begun to experience resurrection life through the Spirit (Rom. 8:11–15) are called “the firstfruits of the Spirit,” and await their physical resurrection, at which time the whole creation will be renewed.

by the word of truth. Regeneration is the monergistic work of the Spirit of God—He alone grants new birth to His people (cf. John 3:1–15 and notes). However, He does this work by taking the Word of God, both read and preached, and applying it effectually to the hearts of His elect. This verse is a clear indication of the primacy of grace in James’s theology. Only by the Spirit’s work through the gospel are we brought to new life. BACK TO JAMES 1:18

STUDY NOTE FOR JAMES 1:19 quick to hear, slow to speak. Though the Christian community places high regard on the talent of eloquent speech, James places the accent on listening. It is the person who listens intently to the Word of truth who progresses in godliness. BACK TO JAMES 1:19

STUDY NOTE FOR JAMES 1:22 be doers. True hearing of the Word must lead to godly action. BACK TO JAMES 1:22

STUDY NOTE FOR JAMES 1:23 mirror. In the ancient world, mirrors were made of polished metal, not glass. Scripture is a mirror of the soul’s need for grace. It reveals our true character to us. BACK TO JAMES 1:23

STUDY NOTE FOR JAMES 1:25 perfect law. James uses this phrase as a synonym for sacred Scripture (Ps. 19:7).

liberty. The law of God sets us free, as it drives us to Christ who alone can free us from sin. Having been justified, we then find God’s law to be the law of freedom, for we are truly free only when we do what is pleasing to the Lord (John 8:36; Rom. 8:2, 15; Gal. 3:15–29; 5:13). BACK TO JAMES 1:25

STUDY NOTE FOR JAMES 1:26 tongue. See ch. 3. BACK TO JAMES 1:26

STUDY NOTE FOR JAMES 1:27 Religion that is pure and undefiled. James emphasizes concern for widows and orphans as a true measure of obedience that is pleasing to God. It reflects the concerns of God Himself (Deut. 10:18; Ps. 9:18 note; 68:5; 146:9). Israel was given this responsibility in the OT (Deut. 14:29; Ezek. 22:7). BACK TO JAMES 1:27

STUDY NOTES FOR JAMES 2

STUDY NOTE FOR JAMES 2:1 partiality. The expression is similar to that found in Gal. 2:6. James forbids having a respect for persons based purely on externals. A respect grounded only in externals is contrary to the behavior of God, who is no respecter of persons (Rom. 2:11; Eph. 6:9; Col. 3:25). In the light of Christ’s divine glory, it is foolish to show favoritism based on inferior levels of human glory.

Lord Jesus Christ, the Lord of glory. This may be rendered “our Lord Jesus Christ, the glory.” Here Jesus may be identified with the glory of God. He is Immanuel, “God with us,” the dwelling of God with man. BACK TO JAMES 2:1

STUDY NOTE FOR JAMES 2:4 made distinctions. Though God calls us to discern and to discriminate between good and evil, discrimination based on mere externals such as economic status, racial or ethnic differences, and the like is considered an evil form of judgment. BACK TO JAMES 2:4

STUDY NOTE FOR JAMES 2:5 has not God chosen. Inheritance in the kingdom is based on God’s sovereign election. He chooses not according to merit or worldly status. The standards of this world have no influence on God’s gracious election (1 Cor. 1:28, 29; Eph. 1:4). The text does not warrant any form of “poverty mysticism” by which poverty in itself renders a person good in God’s sight (Ps. 9:18 note). BACK TO JAMES 2:5

STUDY NOTE FOR JAMES 2:6 oppress. The verb is a strong word and is used to refer to the oppressive work of Satan (Acts 10:38). The rich used political and judicial power to exploit the poor and needy of the nation. As a group, the rich have a strong tendency to rely upon wealth and power rather than to find their redemption in Christ. BACK TO JAMES 2:6

STUDY NOTE FOR JAMES 2:8 royal law. The supreme law of God.

love your neighbor. James regards the sin of favoritism as a violation of the great commandment (Lev. 19:18; Deut. 6:5; Matt. 22:36–39), making the perpetrator a lawbreaker. James, like Paul (Rom. 13:8–10), says that love of neighbor is the fulfillment of the law (that is, of the last six of the Ten Commandments). BACK TO JAMES 2:8

STUDY NOTE FOR JAMES 2:10 whole law ... one point. This text does not negate the biblical concept of gradation of evil. Some sins are more heinous than others and receive a more severe punishment than sins that are “less” heinous (Matt. 11:21, 22; Luke 12:47, 48; John 19:11; Heb. 10:29). However, even in the smallest sin, a serious offense is made against God. To sin at one point is to sin against the law and therefore against the Lawgiver. Even the smallest sin is worthy of hellfire, and every impenitent person goes to hell, though some in hell receive a greater punishment than others. James, like Jesus, warns against a superficial understanding of the law of God (Matt. 5:17–20). BACK TO JAMES 2:10

STUDY NOTE FOR JAMES 2:13 Cf. Zech. 7:9; Matt. 5:7; 18:21–35. Though God is never obligated to show mercy, He freely chooses to do so in abundance. He reserves the divine prerogative to show mercy upon whom He wills (Rom. 9). By His law, however, we are commanded to temper justice with mercy. He warns that if we refuse to show mercy, we will not receive mercy from Him. BACK TO JAMES 2:13

STUDY NOTE FOR JAMES 2:14 Can that faith save. This introduces the crucial issue of the relationship between faith and works. The question under scrutiny is, “What kind of faith is saving faith?” James’s question is rhetorical; the obvious answer is that faith without works cannot save. Faith that yields no deeds is not saving faith. The NT does not teach justification by works, but it also does not teach justification by the profession of faith or the claim to faith; it teaches justification by the possession of true faith, and true faith always bears the fruit of love of God and neighbor. James has in mind a genuine, living faith that produces fruitful works, which is evidence that will vindicate (or prove) the validity of one’s authentic justifying faith at the last judgment. See Introduction: Special Issues. BACK TO JAMES 2:14

STUDY NOTE FOR JAMES 2:15, 16 Describes a “faith” of words without actions. BACK TO JAMES 2:15, 16

STUDY NOTE FOR JAMES 2:17 faith by itself ... is dead. When Luther and the Reformers insisted on the formula justification by faith alone, they meant to insist that justification rests upon reliance on the merit of Christ alone. The “alone” does not mean that the faith exists alone without any subsequent fruit of obedience. Luther insisted that saving faith is a living faith. We are justified by faith alone but not by a faith that is alone, namely, a faith that consists only of a profession without the fruit of loving service to God and neighbor. “Dead” faith does not mean a faith that has perished; rather, the image suggests a faith that never had any true life in it to begin with. A dead faith cannot make one alive, cannot “save your souls” (1:21), and is therefore false and useless. BACK TO JAMES 2:17

STUDY NOTE FOR JAMES 2:18 Show me your faith. James challenges anyone who claims to have faith to demonstrate it, to make it visible. Deeds of obedience make up the only evidence of saving faith that is visible to human eyes. God can see the heart, but our only view of the heart is by the sight of outward fruit. BACK TO JAMES 2:18

STUDY NOTE FOR JAMES 2:19 You believe that God is one. To believe that God is one can be a mere intellectual assertion. To believe in God requires personal trust. To believe that He is one only entails assenting to a proposition even the demons acknowledge, and the “faith of demons” saves no one. Saving faith includes cognitive knowledge but goes beyond it to personal trust and submission. BACK TO JAMES 2:19

STUDY NOTE FOR JAMES 2:20 foolish person. This is a strong rebuke. It is a moral judgment more than an intellectual judgment, recalling the judgment that falls upon “the fool” in the Wisdom Literature of the OT.

useless. Barren of fruit. BACK TO JAMES 2:20

STUDY NOTE FOR JAMES 2:21 justified. James appeals to Abraham as his chief exhibit of one whose faith is justified, or demonstrated, by his works. This involves no conflict with Paul, who also appeals to Abraham as the chief exhibit of one justified, or declared righteous in the Lord’s sight, by faith alone. Note that James appeals to Gen. 22, while Paul appeals to Gen. 15. In the sight of God, Abraham is justified in Gen. 15, long before he offers Isaac on the altar. God knew Abraham’s faith to be genuine. Abraham is justified to us, to human eyes, in Gen. 22 when he shows his faith through his obedience. Jesus used the same verb in Luke 7:35 when He declared “wisdom is justified by all her children” (i.e., shown to be genuine wisdom by its results). Here, the word “justify” does not mean to be reconciled to God and declared righteous in His sight, but it means to demonstrate the truth of a prior claim. Just as true wisdom is demonstrated by its fruit, Abraham’s claim to faith is justified by fruit, namely, his outward obedience. His works were not the meritorious cause of his salvation; they added no merit to the perfect and sufficient merit of Christ. The same is true of our good works. BACK TO JAMES 2:21

STUDY NOTE FOR JAMES 2:22 faith was completed. The full outworking of faith is seen in works. True faith always produces fruit. Faith and works may be distinguished, but never separated or divorced. BACK TO JAMES 2:22

STUDY NOTE FOR JAMES 2:24 not by faith alone. A person is not shown to be just by the mere profession of faith or by having a faith that remains alone, never producing any good works. The validity of one’s profession is evident to other people only by what one does. None of our deeds are worthy of ultimate justification in the sight of God. Only the merit of Christ avails for that kind of justification, for that declaration of righteousness in His sight. Only by trusting in Christ alone can we be declared righteous in the sight of God. Here James attacks all forms of antinomianism that seek to have Jesus as Savior without embracing Him as Lord. Just as Paul demonstrated that trusting in one’s own works is deadly, so James teaches that resting on empty or dead faith is deadly. See theological note “Faith and Works” above. BACK TO JAMES 2:24

STUDY NOTES FOR JAMES 3

STUDY NOTE FOR JAMES 3:1–12 James echoes Jesus’ emphasis on the crucial importance of the use of words in daily life (Matt. 12:36; Mark 7:20–23).

3:1 judged with greater strictness. James gives a sober warning concerning the responsibility of teachers. Teachers exert influence over trusting students, a relationship that makes the students vulnerable to serious error. The teacher is held in strict account for what he or she teaches. This strict judgment should restrain teachers from careless words. The tongue of the teacher can be a devastating peril. The early church gave high esteem to the office of the teacher (Matt. 5:19; 18:6; cf. Rom. 14:10–12). BACK TO JAMES 3:1

STUDY NOTE FOR JAMES 3:3–5 James uses metaphors from common experience to illustrate his cardinal point that great results can be achieved by small means. The tongue is a small part of the body that is capable of creating great disasters. BACK TO JAMES 3:3

STUDY NOTE FOR JAMES 3:6 tongue is a fire. An uncontrolled tongue is likened to a fire that rages out of control (Ps. 120:3, 4; Prov. 16:27).

staining. Evil speech (including blasphemy, gossip, slander, lying, false vows, and the like) has the power to spoil, stain, and corrupt the entire moral character of a person. BACK TO JAMES 3:6

STUDY NOTE FOR JAMES 3:8 no human being can tame the tongue. The tongue is harder to tame than wild beasts. It is filled with poison more venomous than a viper’s (Ps. 58:4; 140:3; Rom. 3:13, 14). BACK TO JAMES 3:8

STUDY NOTE FOR JAMES 3:9 bless ... curse. The tongue is capable of use for both virtue and vice. The same mouth uses the tongue for these contradictory purposes.

made in the likeness of God. See theological note “Human Beings Created in the Image of God” on p. 13. Our speech is one of the ways that we are made in God’s image, and we should use our words in ways that reflect God’s own Word, which in turn honors and “blesses” Him and others. BACK TO JAMES 3:9

STUDY NOTE FOR JAMES 3:11, 12 Note the similarity here between James’s metaphors and those used by Jesus in Matt. 7:16. BACK TO JAMES 3:11, 12

STUDY NOTE FOR JAMES 3:13 wise ... show. Just as James exhorts believers to demonstrate their faith through works, so he also calls for the demonstration of wisdom by godly living. The one who is truly wise in the Lord will “show his works” or “fruit” (cf. v. 17) by blessing with the mouth and not cursing (cf. again 3:10–12).

meekness. The sign of wisdom is a gentle and humble spirit. As arrogance and foolishness go together, so do humility and wisdom. BACK TO JAMES 3:13

STUDY NOTE FOR JAMES 3:14 bitter jealousy and selfish ambition. Envy and covetousness poison the spirit. They are linked to self-centered and self-serving ambition. These vices blind one to true understanding and wisdom, and are contrary to the love of neighbor. BACK TO JAMES 3:14

STUDY NOTE FOR JAMES 3:15 earthly, unspiritual, demonic. Divine wisdom is set in bold contrast to the wisdom of this world. The wisdom of the flesh reflects the deception of Satan and is foolishness in the sight of God. BACK TO JAMES 3:15

STUDY NOTE FOR JAMES 3:16 every vile practice. As James earlier showed that the tongue is capable of creating disastrous evil, so here he emphasizes the destructive power of envy and selfish ambition. From them flow all kinds of evil, including vandalism, murder, adultery, warfare, theft, slander, and other sins that violate people and provoke chaos in the community. BACK TO JAMES 3:16

STUDY NOTE FOR JAMES 3:17 wisdom from above. Wisdom that is a gift of God (1:5) reflects the purity of God Himself. Again, wisdom is linked to godliness as God Himself is the source and fountainhead of true wisdom.

peaceable. This is authentic peace, free of a quarrelsome attitude.

gentle. Thoughtful and respectful of other people’s feelings.

open to reason. Willing to listen to and obey others.

full of mercy. The wise person is not stingy in mercy but demonstrates charity in broad measure.

good fruits. Those who partake of God’s true “wisdom from above” will bear “good fruits” because they have been “brought forth (regenerated) as “firstfruits” of the beginning new creation (1:18). Those who are part of the new creation will bear new, “good fruits.”

impartial and sincere. The wise person is fair and without deception, deceit, or fraud. BACK TO JAMES 3:17

STUDY NOTE FOR JAMES 3:18 harvest of righteousness. The fruit reaped by the planting of wisdom is a bountiful crop of righteousness. These “righteous” fruits of true believers, which are “sown” by God (cf. 1:18), will be “harvested” at the very end of the age and will indicate that such people had authentic faith throughout the course of their believing life (cf. 2:14–26). One of these fruits is that of “peace,” one of the telltale signs of the inbreaking new creation that will be consummated at the final harvest (cf. e.g., Gal. 6:15, 16). BACK TO JAMES 3:18

STUDY NOTES FOR JAMES 4

STUDY NOTE FOR JAMES 4:1 fights. James probes the root cause of divisions among the saints. They are caused by evil desires. Envy is still in view as an evil desire that is destructive. BACK TO JAMES 4:1

STUDY NOTE FOR JAMES 4:2 you do not ask. That is, “you do not ask” from “God, who gives generously to all” (1:5). Envy is a sin against God. It flows from a lack of gratitude toward God who bestows gifts upon His people. It also results from a failure to seek one’s own gifts from God rather than from the world. BACK TO JAMES 4:2

STUDY NOTE FOR JAMES 4:3 wrongly. God refuses to grant our petitions when they proceed from evil desires. To pray from wrong motives is not to pray in faith (Rom. 14:23; Heb. 11:6). BACK TO JAMES 4:3

STUDY NOTE FOR JAMES 4:4 adulterous people. Spiritual infidelity is in view here. The OT often saw that Israel’s idol worship was adultery, since it was showing covenantal loyalty to something of this creation instead of to the Creator, who was the husband of Israel (e.g., Jer. 3:9; Ezek. 16; 23:37; Hos. 4:13; cf. Rev. 2:20–22). This is illicit spiritual intercourse and thus adultery. To be “a friend of the world” is to be more committed to the “world” than to God and thus to align oneself with the evil world system against God and His people. There is no spiritual neutrality. BACK TO JAMES 4:4

STUDY NOTE FOR JAMES 4:5 Scripture says. James probably does not have one specific text in mind, so he is making a general reference to a common biblical theme, as is also seen in Matt. 2:23. The idea may derive partly from Ex. 20:5 and Deut. 4:24. If the verse is understood as speaking of the human spirit, James is thinking of texts such as Gen. 6:3 and 8:21, which are about the consequences of original sin. BACK TO JAMES 4:5

STUDY NOTE FOR JAMES 4:6 Cf. Prov. 3:34. BACK TO JAMES 4:6

STUDY NOTE FOR JAMES 4:7 Submit. This requires a willing act of accepting the authority of God, for we are under His authority whether we bow willingly to Him or not. Here “submit” means “to obey.”

Resist the devil, and he will flee. Satan is not equal in power or authority to God. Though Satan is powerful, he is not invincible. He flees from saints who wear the armor of God and who resist him (see Eph. 6:10–17). BACK TO JAMES 4:7

STUDY NOTE FOR JAMES 4:9 Be wretched and mourn and weep. A call to genuine repentance by which we mourn for our sins. BACK TO JAMES 4:9

STUDY NOTE FOR JAMES 4:11 speak evil. A sin of speech, slander flows out of envy and reflects the work of Satan. The Gk. word for “devil” means “slanderer.” Slandering other Christians destroys fellowship and breaks the royal law. When we speak falsely against a fellow believer, we speak not only against the person but against the law of God. The slanderer sets himself illicitly as a judge above the law (v. 12). BACK TO JAMES 4:11

STUDY NOTE FOR JAMES 4:13, 14 know what tomorrow will bring. James rebukes the person who lives life and makes future plans without any regard for the providence of God. Such a person lives without regard for divine sovereignty. BACK TO JAMES 4:13, 14

STUDY NOTE FOR JAMES 4:15 If the Lord wills. The word “if” refers to future events that are conditional. Here the primary consideration in all future planning is the will of the sovereign God. BACK TO JAMES 4:15

STUDY NOTE FOR JAMES 4:16 boast. Boasting of one’s own power and accomplishments is evil. The Christian is to boast only in the Lord (2 Cor. 11:30; 12:5, 9). For “what do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?” (1 Cor. 4:7). It is arrogance not to live our lives in awareness that in God “we live and move and have our being” (Acts 17:28). Such arrogance superficially exalts the human to a position that only God can hold. BACK TO JAMES 4:16

STUDY NOTE FOR JAMES 4:17 sin. The sins of neglect and of omission are in view here. BACK TO JAMES 4:17

STUDY NOTES FOR JAMES 5

STUDY NOTE FOR JAMES 5:1 rich. The Bible nowhere condemns wealth itself. In fact, it is often viewed as the blessing of God (Prov. 10:22). However, the rich, as a social class, may sometimes be guilty of exploiting and oppressing the poor. Many of them may live as if there is no God who rules over everything (4:13–17 note). God reserves severe judgment for those who live in such a manner (Luke 6:24). BACK TO JAMES 5:1

STUDY NOTE FOR JAMES 5:2, 3 rotted ... moth-eaten ... corroded. Earthly treasures are subject to decay and eventually perish. James here echoes the teaching of Jesus (Matt. 6:20).

last days. The latter days predicted in the OT have begun with the coming of Christ (cf. Acts 2:17; 1 Cor. 10:11; Gal. 4:4; Heb. 1:1–4; 9:26; 1 John 2:18) and will continue until they are consummated at Christ’s final coming (cf. Heb. 9:28; 1 Pet. 1:5). Here, the careless rich do not realize that they are living in these last days, which may be consummated at any moment, at which time the final judgment will occur. “To lay up treasure” for oneself, which will corrode away, “will be evidence against” them on the last day that will lead to their judgment. BACK TO JAMES 5:2, 3

STUDY NOTE FOR JAMES 5:4 wages ... you kept back. This is a violation of the law of God. Wages are not only to be paid, they are to be paid on time (Lev. 19:13; Deut. 24:14, 15). BACK TO JAMES 5:4

STUDY NOTE FOR JAMES 5:5 fattened your hearts. Like animals fattened for slaughter, the rich are unaware of the disaster awaiting them at the final judgment. “The day of slaughter” is another reference to their final judgment. Just as cows are oblivious to their own coming slaughter and fatten themselves up, so it is with their unbelieving human counterparts, who suffer an even worse judgment. On the contrary, Christians are exiles in this present age (James 1:1; 1 Pet. 1:1; 5:13) and should always be living patiently with an eye on their coming permanent home in the eternal new heavens and earth (cf. v. 7 note; Heb. 11:13–16), where nothing will fade away or corrode. BACK TO JAMES 5:5

STUDY NOTE FOR JAMES 5:6 condemned ... murdered. The unjust use of power often causes the death of innocent people. The verse could also be understood figuratively, since to rob people of their wages and livelihood is to commit a kind of murder against them. BACK TO JAMES 5:6

STUDY NOTE FOR JAMES 5:7 patient. The saints require patience as they await God’s promised vindication of His people. God promises justice to correct prevailing forms of injustice in this world (Luke 18:1–8). BACK TO JAMES 5:7

STUDY NOTE FOR JAMES 5:9 Judge is standing at the door. This verse reflects the urgent sense of the nearness of Christ’s coming. The “coming of the Lord” could happen at any time. James is echoing the NT’s hope of the return of Jesus at the end of the age. James may also be thinking of the radical nearness of judgment facing every person, for in light of eternity, the life of every person, no matter his age, will soon be over and then every person will stand before the judgment of God (cf. v. 3, where James mentions the “last days.”). Professing believers may themselves be revealed as pseudo-believers and be judged if they have not “strengthened” their hearts (cf. v. 8) and demonstrated genuine faith by bearing fruit (2:14–26; 3:17, 18). Indeed, this is a warning of judgment to the church community (cf. Matt. 7:15–23) and not at this point to unbelieving pagans. Perseverance and patience is demanded in the face of the promised “coming of the Lord” that “is at hand.” That is, Christ’s final coming could occur at any time. BACK TO JAMES 5:9

STUDY NOTE FOR JAMES 5:10, 11 The prophets and especiallyJob are examples to be followed by the hearers who have just been exhorted to have patience in vv. 7–9. BACK TO JAMES 5:10, 11

STUDY NOTE FOR JAMES 5:12 above all. This emphatic exhortation signals a weighty priority for godliness. To exalt refraining from false oaths and vows to a high level of priority may seem strange to some, but it is consistent with the biblical concern for covenant-keeping and the sanctity of the faith.

do not swear. This is not a prohibition against cursing or the use of vulgarity. It concerns taking oaths by appealing to objects as witnesses (which in biblical terms is a form of idolatry). Only God can be an omnipresent, omniscient witness to oaths and vows, so to call upon mere objects as witnesses is to reject the Creator in favor of that which is created. Just and godly vows are not prohibited in Scripture because they form a vital part of all covenants. The only vows that are prohibited are vows to commit a sin, vows sworn the name of anyone else besides the Lord, and vows that one does not intend to keep (cf. Num. 30; Deut. 23:21–23).

“yes” be yes. The Christian is expected to be a person whose word can be trusted. James’s teaching here echoes that of Jesus in the Sermon on the Mount (Matt. 5:34–37).

that you may not fall under condemnation. Here again is another exhortation to the believing community to persevere in godly behavior, so that they will not “fall under condemnation” of final judgment. Once more, people are to make sure of the genuineness of their faith by bearing fruit. This time the fruit of speaking righteously is highlighted, as in 3:1–12. If they do not persevere, they may find themselves to be of another character than that which they profess, and accordingly judged as an unbeliever. BACK TO JAMES 5:12

STUDY NOTE FOR JAMES 5:13 Let him sing praise. See topical article “Worship” on p. 2383. BACK TO JAMES 5:13

STUDY NOTE FOR JAMES 5:14 elders. See Acts 14:23; Titus 1:5.

anointing him with oil. Olive oil was commonly used in medicine in the ancient world (Mark 6:13; Luke 10:34). The oil may also have a symbolic reference to the healing power of God. BACK TO JAMES 5:14

STUDY NOTE FOR JAMES 5:15 prayer of faith. There is no special “prayer of faith” that has inherent healing power. Instead, the power of trusting and faithful prayer is accented here; the Christian community should be devoutly engaged in intercessory prayer for the sick. This verse is the classic proof text for the institution of the Roman Catholic sacrament of the anointing of the sick (formerly “extreme unction”). The anointing of the sick is a healing rite that, (administered along with the sacraments of the Eucharist and penance), has come to be thought of primarily as the “last rites” in preparation for death. However, while this text may include the notion that death may occur and that the prayer of faith is appropriate at death, James’s point is that the church should pray for the healing and the life of the ill person, so that “the Lord will raise him up.” Thus, the passage is not about a sacramental anointing. Furthermore, as James has already said, sometimes faith’s calling is to be joyful and steadfast under “trials of various kinds” (1:2–4), trials that may include serious and prolonged illness. Even as the Christian offers this prayer in faith, he must remember that God is sovereign over life and death, including his own (cf. 4:13–17). Care must be taken, then, not to isolate this statement from the teaching of the rest of the letter.

committed sins. Sin and illness are not unrelated, though illness is not always the consequence of specific sins. Forgiveness is therapeutic to the body as well as to the soul. BACK TO JAMES 5:15

STUDY NOTE FOR JAMES 5:16 confess your sins. Though confession to a priest is not required by Scripture, confession to God and to one another is. Overreaction against the Roman Catholic sacrament of penance may lead to a neglect of authentic godly confession to one another, confession that can bring healing and renewed vitality to the soul.

righteous person. A godly person who prays in faith is a just or righteous person. BACK TO JAMES 5:16

STUDY NOTE FOR JAMES 5:17, 18 Elijah. Though Elijah held the special office of OT prophet, he shares a common humanity with all believers. His effectual prayer life is therefore a model for all the saints of God, that is, all of those who trust in Jesus alone for salvation. BACK TO JAMES 5:17, 18

STUDY NOTE FOR JAMES 5:19 wanders from the truth. To stray into sinful patterns of thought and behavior. BACK TO JAMES 5:19

STUDY NOTE FOR JAMES 5:20 brings back a sinner. The care of the souls of the community is a matter of concern for every member, not only church officers or the clergy. Mutual help and encouragement are required.

cover. Refers to God’s covering of sins with forgiveness (Ps. 32:1; 85:2), for in the repentance and faith by which a wayward sinner is returned to the Lord, God pardons the sinner’s transgressions. BACK TO JAMES 5:20

FOOTNOTES FOR JAMES 1

1 Or slave (for the contextual rendering of the Greek word doulos, see Preface) 2 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verses 16, 19 3 Or a wild flower

1 Some manuscripts variation due to a shadow of turning

FOOTNOTES FOR JAMES 2

2 Or brothers and sisters; also verses 5, 14

1 Or benefit

FOOTNOTES FOR JAMES 3

1 Or wheel of birth 2 Greek Gehenna 3 Or brothers and sisters; also verse 12

FOOTNOTES FOR JAMES 4

4 Greek pleasures; also verse 3 5 Greek in your members 6 Greek You adulteresses!

1 Or brothers and sisters

FOOTNOTES FOR JAMES 5

1 Or brothers and sisters; also verses 9, 10, 12, 19

1 Or The effective prayer of a righteous person has great power

The FIRST EPISTLE of

Peter

TITLE AND AUTHOR

The author identifies himself as “Peter, an apostle of Jesus Christ” (1:1). That he is the well-known apostle of the Gospels and Acts is confirmed by both internal and external evidence. The author describes himself as “a witness of the sufferings of Christ” (5:1), and there are numerous echoes of Jesus’ teaching and deeds in the epistle (e.g., 5:2, 3; cf. John 21:15–17). Parallels of thought and phrasing between 1 Peter and Peter’s speeches in Acts lend further support to Peter’s authorship (e.g., 2:7, 8; cf. Acts 4:10, 11).

The external attestation of 1 Peter as a genuine epistle of Peter is widespread, early, and clear, and there is no evidence that it was ever attributed to anyone else. Apart from the possible witness of 2 Pet. 3:1 (note), second- and third-century church fathers including Irenaeus, Tertullian, Clement of Alexandria, and Origen all attributed the epistle to Peter. By the time of Eusebius in the early fourth century, there was no question of its authenticity.

Although the case for Peter being the author of this epistle is strong, linguistic and historical objections have been raised to the traditional view of Petrine authorship in the last two centuries. The Greek of 1 Peter is said to be too polished and too influenced by the Septuagint to have come from an uneducated Galilean fisherman like Peter (Acts 4:13). The persecutions alluded to in the epistle (4:12–19; 5:6–9) are alleged to reflect a situation later than that of Peter’s lifetime.

None of these objections is decisive against Petrine authorship. In response to the linguistic objection, several points can be made. First-century Galilee was bilingual (Aramaic and Greek were both spoken in the region), and it is not unlikely that a commercial fisherman would have known the language of commerce, namely, Greek. The description of Peter and John as “uneducated, common men” in Acts 4:13 may refer only to their lack of formal training in the Scriptures. The thirty years that elapsed between Peter’s days as a fisherman and the time the epistle was written would have provided ample opportunity for him to improve his proficiency in Greek. Finally, Silvanus’s possible role as secretary (5:12) could account for the smoother style of 1 Peter as compared to 2 Peter.

With regard to the historical objections, the sufferings alluded to by Peter can just as well be accounted for by local, sporadic harassment—which was the routine experience of early Christians from the days of the apostles on—as by official persecution in the days of Nero (c. 64 A.D.).

DATE AND OCCASION

According to 5:13, Peter was in “Babylon” when he wrote the epistle. Various identifications of the location have been suggested, among them (1) a military outpost in Egypt, (2) the ancient Mesopotamian city itself, and (3) Rome. Several lines of evidence favor the last proposal. Mark, who was with Peter when he wrote (5:13), is known to have been with Paul in Rome (Col. 4:10; Philem. 24). Rome is often referred to as “Babylon” in the book of Revelation (Rev. 17:5, 9). In Peter’s day, Rome was the pagan power under which God’s “exiles” in the provinces of Asia Minor lived as their inheritance awaited them in heaven (1:1, 4), just as in the days of Jeremiah and Daniel, pagan Babylon had conquered Judah and carried captives far from the Promised Land. This interpretation has been generally accepted since the second century. The uniform testimony of early church history is that Peter was in Rome at the end of his life.

If Rome is the place of origin, the epistle must have been composed between A.D. 60 and 68. The first limit is established by Peter’s familiarity with Ephesians and Colossians (cf. 2:18 with Col. 3:22; and 3:1–6 with Eph. 5:22–24) and the second limit by the tradition that Peter was crucified upside down in Rome in A.D. 68 at the latest.

While the introduction (“the Dispersion”; 1:1 and note) and the frequent OT quotations and allusions in the epistle might imply Jewish Christian recipients (so Calvin), there are stronger indications that most were from a pagan background. The reference in 1:18, for example, to “the futile ways inherited from your forefathers” hardly seems fitting for Jews. Furthermore, the sins listed in 4:3 were more typical of Gentile pagans than the Jewish people.

The reason believers are addressed as “exiles of the Dispersion” may be that they voluntarily or under compulsion helped to colonize Asia Minor (modern-day Turkey). But even if that is not the case, the reference to the hearers’ being “exiles of the Dispersion” reflects the past notion of Jews’ living in exile and in the “Dispersion” as a result of and since the Babylonian exile. By attributing the status of “exiles” to the letter’s recipients, whatever their specific situation, Peter shows that Jewish and Gentile Christians are to be regarded as exiled Israel—the true fulfillment of Israel—as it continues in Christ and those who identify with Him (cf. 2:4–10). Peter also reminds them that other churches in other parts of the world are likewise in the same exile (cf. “she who is in Babylon greets you”; 5:13).

It is apparent from the letter that the readers were suffering persecution for their faith (1:6, 7; 3:13–17; 4:12–19; 5:8, 9). But nothing in the letter indicates official, legislative persecution or requires a date of composition later than the 60s. Their sufferings were the trials common to first-century Christians, and included insults (4:4, 14) and slanderous accusations of wrongdoing (2:12; 3:16). Beatings (2:20), social ostracism, sporadic mob violence, and local police action may have been involved as well. Yet the epistle is addressed to Christians scattered across six Roman provinces in Asia Minor, and churches and individual believers may have been encountering different degrees of reception or resistance in different places. Peter’s qualification “if it should be God’s will” (3:17) implies that his original audience may have been persecuted in some regions and not in others. The purpose of the letter was for the hearers to “stand firm” in faith in the midst of trials and persecutions (5:12; cf. 1:7–9; 2:18–23; 3:13–17; 4:12–19).

GENRE AND LITERARY FEATURES

The literary form of 1 Peter is that of an epistle, and it generally follows standard first-century epistolary conventions (see “Introduction to the Epistles”). It contains a standard letter opening (1:1, 2), body (1:3–5:10), and conclusion (5:12–14). Unlike the typical Pauline epistle, however, the structure of the body does not move from a foundational doctrinal discussion (what is called the “indicative”) to a section in which the gospel’s ethical implications for Christian living and relationships are spelled out (the “imperative”). Rather, in 1 Peter, indicative instruction (particularly the church’s identity as the house, temple, and family of God) and the outworking of the truth are interwoven.

CHARACTERISTICS AND PRIMARY THEMES

Peter wrote to encourage persecuted and bewildered Christians and to exhort them to stand fast in their faith (5:12). In its encouragement and exhortation, the letter stresses several themes:

1. Already and not yet. The OT predicts a number of events to occur in the end times. First Peter portrays some of these events as being fulfilled in Christ’s first coming and others as awaiting consummation at His second coming. Peter sees that Jesus’ sacrificial death (1:18, 19, alluding partly to the end-time prophecy of Is. 52:3) has occurred “in these last times for the sake of” his readers (1:20). There is a sense in which the final judgment is already beginning (4:17). Yet there will be a conclusion to history. This is referred to as “the last time,” when there will be a final completion of the “salvation” of God’s people (1:5) in that they will receive an incorruptible “inheritance,” which includes their bodily resurrection (1:3–9). But there will also be a final judgment for the ungodly (4:18). This consummation of all things could happen at any moment, so believers must be alert to be faithful and godly (cf. 4:7).

2. Living in exile. As noted earlier, the reference to Peter’s readers’ being “exiles of the Dispersion” reflects the past idea of many Israelites’ existing in exile and in the “Dispersion” since the Babylonian exile. Thus, the letter’s recipients, as Jewish and Gentile Christians, are viewed as exiled Israel—the true Israel—as it continues in Christ and those who identify with Him (cf. 2:4–10). Peter also brings to their recollection the fact that other churches in other parts of the world also live in the same exile (cf. 5:13). Accordingly, he reminds them that that they are true Israel living in the exile of the world (1:1; 2:11; cf. 5:13), and as such, their lives are to be characterized by the reality of God’s lordship rather than the ungodly values of the world.

3. The suffering of believers. Peter repeatedly turns the thoughts of his readers to the joys and glories of their eternal inheritance (1:3–13; 4:13; 5:1, 4) and instructs them about proper Christian behavior in the midst of unjust suffering (4:1, 19). Christ is held up as the model to follow in persevering through suffering (2:21–23; 4:1, 2). While addressed primarily to persecuted Christians, these principles apply to all suffering, regardless of the cause, provided it is not occasioned by one’s own sin. On the basis of this epistle, Peter has been called “the apostle of hope” (cf. 1:3, 13, 21; 3:15). The central exhortation of the entire epistle can be summed up in the phrase “trust and obey” (cf. 4:19), especially in the face of suffering.

THEOLOGY OF 1 PETER

Peter fortifies his readers in order that they might endure suffering for Jesus’ sake by grounding their assurance in Christ’s redemptive work and by invoking their exalted identity as God’s church.

Christ’s redemptive sacrifice has cleansed believers and set them free from sin’s condemnation as well as its destructive domination. They have been chosen by God for “sprinkling with [Christ’s] blood,” cleansed from defilement and consecrated to serve freely in God’s presence (1:1, 2). The precious blood of Christ, worth more than the most precious metals, has redeemed them from the futile patterns of conduct that marked their pagan past and those of previous generations (1:19). The Suffering Servant was innocent of sin and deceit, but He “bore our sins in his own body on the tree” in order to free us from sin’s control, that we might “live to righteousness” (2:22–25). His substitutionary suffering sets the pattern for believers to follow in their own response to suffering (2:21). By suffering in our place, the Righteous One brings us to God (3:18). Christ’s resurrection gives us new birth to a living hope and expectation of an imperishable heavenly inheritance (1:3, 4, 21). He is the living stone who imparts life to others, gathering a spiritual house composed of living stones—the precious cornerstone of God’s temple, even though unbelievers dismiss Him as a stone of stumbling (2:4–8). When the prophets foretold His sufferings and the subsequent glories, the Spirit of Christ used them to serve those who now hear His good news of salvation in Him (1:10–12).

The church’s identity as newborn children of God, the exiled people of God, and the holy house and priesthood of God connects Christians to the heritage of ancient Israel and reinforces the summons to unity and patient endurance under suffering. Since God gave them birth (1:3) and they can call Him Father (1:17), believers must obey Him as children (1:14) and love each other as brothers (1:22, 23; 3:8). Like newborn babies, they must thirst for the spiritual milk that fosters their growth (2:2). Despite their pagan past and previous exclusion as “not a people” (1:18; 2:10; 4:3, 4), Peter’s readers are now heirs to Israel’s exalted titles, high privilege, and glorious mission to “declare the excellencies of him who called you out of darkness into his marvelous light” (2:9, 10). Yet like Israel in exile, these believers are scattered far from their inheritance (1:1, 4), are strangers and aliens (1:1, 17; 2:11) living among “Gentiles” (non-Christians; 2:12; 4:3) and regarded as “strange” by those with whom they once indulged in sensuality (4:4). As Israel was once a kingdom of priests with God’s temple in its midst, so now those throughout the Christian Dispersion are under construction as the spiritual house of God (2:5; 4:17) on which His glory rests (4:14). Their sufferings are His refining fire to purify and prove their faith (1:7; 4:12). These sufferings are not symptomatic of God’s rejection, neglect, or absence; rather, they signify His approval and strong presence by His Spirit.

It is a tribute to God’s grace that the apostle who once dared to rebuke his Master over the prospect of the Messiah’s sufferings (Matt. 16:22, 23) and who flinched in fear when identification with Jesus became risky (Matt. 26:69–75) is in this epistle the Holy Spirit’s spokesman to declare the necessity both of Christ’s unique sacrificial suffering and of Christians’ suffering for His name.

1 PETER IN THE LARGER STORY OF THE BIBLE

The Christian audience is closely linked to Jesus in His suffering, since He serves as the model for their faithful suffering (2:21–23; 4:1). Yet His suffering is greater than theirs, especially since it was a vicarious and penal substitutionary sacrifice for their sake, which “healed” them (2:24). This was in fulfillment of Is. 53:4–7, which records Isaiah’s vision of the substitutionary suffering of the messianic Servant on behalf of His people. His death is what enables His people to “return” to God, since the penalty of their sin has been paid. This is language used in the OT of God’s causing Israel to “return” to their land and to Him. Thus, Christians are no longer alienated from God but have been restored through Christ’s death as authentic Israel from spiritual exile, even though they continue to live in physical exile in the world until the eternal new world comes (cf. 2 Pet. 3:13).

CHRIST IN 1 PETER

The Christians who are addressed in this letter are regarded as true Israelites who are in the exile in the world, and they are considered true Israelites because of Peter’s presupposition that their identification and union with Christ—the true Israel of God (John 15:1–17; cf. Is. 5:1–7)—makes them the true Israel of God. This presupposition especially comes to the surface in 2:4–10. There, Jesus is the “living stone” and “chosen” stone of the new end-time temple, and consequently, Christians are “living stones” of that temple, “being built up as a spiritual house ... through Jesus Christ” (2:4, 5). And because Christ is a “chosen stone” (2:6), so His people who are identified with Him were “chosen” before the foundation of the world (2:9). So also, the salvation of these believers can be described in 2:10 as the fulfillment of the prophecy in Hos. 1:6, 9, and 2:23, where, for example, God will say to Israel, “[You were] not my people, [but now] you are my people” (Hos. 2:23). Thus, both Jewish and Gentile Christians are seen to be fulfilling a prophecy about Israel, since they are identified with Jesus who is true Israel.

Christ has not only died on behalf of believers to restore them to God, but in His resurrection, when He was “made alive by the Spirit” (3:18, 22), He caused them to be made “living” people (2:5) and to be restored as true Israelites to God (3:18).

HISTORY OF INTERPRETATION

Over the centuries, the most controversial text in 1 Peter has been the discussion of Christ’s preaching to the spirits in prison and the typological connection between the flood in Noah’s time and Christian baptism (3:18–22). Since the patristic age, this passage has been cited, along with two Pauline texts (Rom. 10:6–8; Eph. 4:8–10), in support of the doctrine of Christ’s “descent into hell” between His death and resurrection, and thus of this article in the Western church’s version of the Apostles’ Creed.

Among ancient and modern interpreters who identify the time frame with the interim between Jesus’ death on Good Friday and His resurrection on Easter Sunday, significant differences exist regarding the content of Christ’s preaching and the audience He addressed. The following are among the views proposed: (1) Christ announced His victory over sin and death to the spirits of human beings who persisted in unbelieving rebellion while Noah built the ark (Gen. 6:5). (2) Christ announced His victory on the cross to the demons (“sons of God”; Gen. 6:1–4) who drew humanity into wickedness in Noah’s day. (3) Christ preached good news to the spirits of the deceased rebels of Noah’s day, giving them a second opportunity to repent (viewing 1 Pet. 4:6 as commentary on 3:19). This view should be rejected because it conflicts with Heb. 9:27. (4) Christ announced to OT believers the good news that His death had accomplished their redemption. In this view, Noah’s contemporaries are presumed to have repented as the floodwaters rose and are to be taken as representing believers in all generations before Christ’s coming. Both presumptions are unlikely in view of the text’s actual description of these imprisoned spirits.

Another view, held by Augustine, Aquinas, and more recent interpreters, argues that the proclamation took place in Noah’s time and through Noah, a “herald of righteousness” (2 Pet. 2:5), as the “Spirit of Christ” spoke through him (1 Pet. 1:11). The content of the message was a summons of repentance and promise of salvation (good news; 4:6), but Noah’s contemporaries rebelled. Consequently, they are now “spirits in prison,” reserved for final judgment. This view poses fewer interpretive and theological problems than the various interpretations that “date” the proclamation during the time that Jesus’ body was in the grave. But a reference to a preaching that took place centuries before Christ’s suffering and being “made alive in the Spirit” (see below) does not easily fit the flow of the text.

Finally, several recent interpreters have argued that “made alive in the Spirit” refers to Christ’s resurrection, as it typically does in the NT (John 5:21; Rom. 4:17; 8:11; 1 Cor. 15:22, 36). The journey mentioned next (“he went”; 3:19) as preceding Christ’s proclamation to the spirits in prison is to be interpreted by the later “has gone” (3:22), which refers to Christ’s ascension when He had subjected angels, authorities, and powers (“he went” and “has gone” represent the same Gk. participle). The content of Christ’s proclamation to rebellious spirits (whether human or demonic) is therefore His announcement of victory over both sin (the cross) and death (the resurrection), which vindicates the faith of His suffering followers on earth (as Noah’s faith was vindicated by God’s flood). Biblical cosmology is flexible enough that “spirits in prison” need not be envisioned as “under the earth,” but may rather refer to “spiritual forces of evil in the heavenly places” (Eph. 6:12).

OUTLINE OF 1 PETER

I. SALUTATION (1:1, 2)

II. THE CHRISTIAN’S SURE SALVATION (1:3–12)

III. THE IMPLICATIONS OF SALVATION (1:13–3:12)

A. Personal Holiness (1:13–16)

B. Reverent Fear (1:17–21)

C. Mutual Love (1:22–2:3)

D. Membership in a Spiritual Community (2:4–10)

E. The Christian and Social Relationships (2:11–3:12)

1. The world in general (2:11, 12)

2. The state (2:13–17)

3. The household (2:18–3:7)

4. Summary of godly living (3:8–12)

IV. CHRISTIAN SUFFERING AND SERVICE (3:13–5:11)

A. The Blessing of Suffering for Righteousness’ Sake (3:13–22)

B. Living for God’s Glory (4:1–11)

C. Suffering as a Christian (4:12–19)

D. Concluding Exhortations about Humility and Alertness in Suffering (5:1–11)

1. Faithful and humble leadership (5:1–4)

2. Humility and alertness (5:5–9)

3. Promise of strength and vindication (5:10, 11)

V. FINAL GREETINGS (5:12–14)

GREETING

1  Peter, an apostle of Jesus Christ,

To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, [2] according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood:

May grace and peace be multiplied to you.

BORN AGAIN TO A LIVING HOPE

[3] Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, [4] to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, [5] who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. [6] In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, [7] so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. [8] Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, [9] obtaining the outcome of your faith, the salvation of your souls.

[10] Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, [11] inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. [12] It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.

CALLED TO BE HOLY

[13] Therefore, preparing your minds for action, [1] and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, [15] but as he who called you is holy, you also be holy in all your conduct, [16] since it is written, “You shall be holy, for I am holy.” [17] And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, [18] knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, [19] but with the precious blood of Christ, like that of a lamb without blemish or spot. [20] He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you [21] who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

[22] Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, [23] since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; [24] for

“All flesh is like grass

and all its glory like the flower of grass.

The grass withers,

and the flower falls,

[25] but the word of the Lord remains forever.”

And this word is the good news that was preached to you.

A LIVING STONE AND A HOLY PEOPLE

2  So put away all malice and all deceit and hypocrisy and envy and all slander. [2] Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— 3 if indeed you have tasted that the Lord is good.

[4] As you come to him, a living stone rejected by men but in the sight of God chosen and precious, [5] you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. [6] For it stands in Scripture:

“Behold, I am laying in Zion a stone,

a cornerstone chosen and precious,

and whoever believes in him will not be put to shame.”

[7] So the honor is for you who believe, but for those who do not believe,

“The stone that the builders rejected

has become the cornerstone,” [1]

[8] and

“A stone of stumbling,

and a rock of offense.”

They stumble because they disobey the word, as they were destined to do.

[9] But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. [10] Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.

[11] Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. [12] Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.

SUBMISSION TO AUTHORITY

[13] Be subject for the Lord’s sake to every human institution, [2] whether it be to the emperor [3] as supreme, 14 or to governors as sent by him to punish those who do evil and to praise those who do good. 15 For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. [16] Live as people who are free, not using your freedom as a cover-up for evil, but living as servants [4] of God. [17] Honor everyone. Love the brotherhood. Fear God. Honor the emperor.

[18] Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. [21] For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. [22] He committed no sin, neither was deceit found in his mouth. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. [24] He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. [25] For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

WIVES AND HUSBANDS

3  Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, 2 when they see your respectful and pure conduct. [3] Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— 4 but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. 5 For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, [6] as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening.

[7] Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you [1] of the grace of life, so that your prayers may not be hindered.

SUFFERING FOR RIGHTEOUSNESS’ SAKE

[8] Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. [9] Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing. [10] For

“Whoever desires to love life

and see good days,

let him keep his tongue from evil

and his lips from speaking deceit;

11 let him turn away from evil and do good;

let him seek peace and pursue it.

12 For the eyes of the Lord are on the righteous,

and his ears are open to their prayer.

But the face of the Lord is against those who do evil.”

[13] Now who is there to harm you if you are zealous for what is good? [14] But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, [15] but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, [16] having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. [17] For it is better to suffer for doing good, if that should be God’s will, than for doing evil.

[18] For Christ also suffered [1] once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, [19] in which [2] he went and proclaimed [3] to the spirits in prison, 20 because [4] they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. [21] Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, [22] who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

STEWARDS OF GOD’S GRACE

4  Since therefore Christ suffered in the flesh, [1] arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, [2] so as to live for the rest of the time in the flesh no longer for human passions but for the will of God. [3] For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. 4 With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; [5] but they will give account to him who is ready to judge the living and the dead. [6] For this is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does.

[7] The end of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers. [8] Above all, keep loving one another earnestly, since love covers a multitude of sins. [9] Show hospitality to one another without grumbling. [10] As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: 11 whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.

SUFFERING AS A CHRISTIAN

[12] Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. [13] But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. [14] If you are insulted for the name of Christ, you are blessed, because the Spirit of glory [1] and of God rests upon you. 15 But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name. [17] For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? [18] And

“If the righteous is scarcely saved,

what will become of the ungodly and the sinner?” [2]

[19] Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good.

SHEPHERD THE FLOCK OF GOD

5  So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: [2] shepherd the flock of God that is among you, exercising oversight, [3] not under compulsion, but willingly, as God would have you; [4] not for shameful gain, but eagerly; [3] not domineering over those in your charge, but being examples to the flock. [4] And when the chief Shepherd appears, you will receive the unfading crown of glory. [5] Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.”

6 Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, 7 casting all your anxieties on him, because he cares for you. [8] Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. [9] Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. [10] And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. 11 To him be the dominion forever and ever. Amen.

FINAL GREETINGS

[12] By Silvanus, a faithful brother as I regard him, I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it. [13] She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son. [14] Greet one another with the kiss of love.

Peace to all of you who are in Christ.

STUDY NOTES FOR 1 PETER 1

STUDY NOTE FOR 1 PETER 1:1 Peter. The name (which means “rock” in Greek) was given by Jesus (Matt. 16:18; John 1:42) in anticipation of the apostle’s role in the early church. His given Hb. name was probably “Simeon,” or “Simon” in Gk. “Cephas” (John 1:42; 1 Cor. 1:12) is the transliteration of the Aramaic word for “rock.”

apostle. See note on 2 Cor. 1:1.

elect. Peter reminds his readers of their privileged and secure position as the objects of God’s sovereign, gracious, eternal choice to be His people in and through Jesus Christ (2:9, 10).

exiles. This word (also in 2:11) emphasizes the temporary nature of a sojourner’s stay in a place. As exiles, Christians live in the world, but their real homeland is in heaven (Phil. 3:20; Heb. 11:13–16), and their hope is anchored there.

the Dispersion. Gk. diaspora. A technical term among Greek-speaking Jews for the Jews living outside Palestine (John 7:35). Here it is probably used to describe Christians who are the continuation of true Israel, God’s people living in exile in this fallen world, away from their true homeland in the coming new earth (cf. James 1:1 and note; 2 Pet. 3:13; Heb. 11:13–16).

Pontus, Galatia, Cappadocia, Asia, and Bithynia. Although 1 Peter has the character of a general letter (like James, 2 Peter, 1 John, and Jude), it differs from the other General Epistles in that it specifies the areas in which its original readers lived. BACK TO 1 PETER 1:1

STUDY NOTE FOR 1 PETER 1:2 foreknowledge. Includes God’s sovereign, loving, effective choice and purpose (Rom. 8:29 note). The corresponding verb (“foreknown”) is used of Christ in v. 20. The idea entails not merely “knowing ahead of time” but rather God’s choosing to enter into a relationship with the believers beforehand. It is almost a synonym with “choose” or “elect” (cf. Rom. 11:2).

in the sanctification of the Spirit. Note the close connection between the Father’s electing love and the Spirit’s work of applying redemption to the elect (2 Thess. 2:13). This “sanctification” includes all the Spirit’s operations in setting sinners apart from sin (including regeneration and faith) and purifying them for God’s service (progressive sanctification).

obedience. The initial act of obedience is faith in Christ (John 6:28, 29), though faith is not a meritorious work by which we earn redemption, and the fundamental element of all obedience is continued faith. To suggest that election is on the basis of God’s foreknowledge (that is, mere foresight) of faith would introduce a contradiction into this verse, since election is “for” or with the goal of faith (obedience), and not because of it (Eph. 1:3, 4; 2 Tim. 1:9).

his blood. Sprinkling of blood was part of the OT ritual service. In general, the appearance of blood advertises the death of a victim. Abel’s blood cried for vengeance (Gen. 4:10) and Jesus’ blood cries for forgiveness (Luke 23:34; Heb. 12:24). In the worship of the OT, the death of the victim establishes a covenant, and the sprinkling incorporates the worshipers as participants, making them publicly liable for the covenant’s benefits and responsibilities (Ex. 24:8).

grace and peace. This greeting is also a blessing, and it has special relevance for suffering Christians. Grace is God’s loving and undeserved favor to sinners in Christ, while peace is the objective condition of being right with God through Christ (Rom. 5:1, 2), together with all that flows from that relationship. This verse proclaims all three persons of the one God who blesses His people. See theological note “The Triunity of God” on p. 1204. BACK TO 1 PETER 1:2

STUDY NOTE FOR 1 PETER 1:3 According to his great mercy. This emphasizes that salvation is based entirely on God’s loving initiative.

caused us to be born again. Although the verb used here and in 1:23 occurs nowhere else in the NT, the thought is found frequently (John 1:12, 13; 3:3–8; Titus 3:5; James 1:18). The recipients of the letter have been “born again ... through the resurrection of Christ,” that is, they have received new life because of their union and identification with the resurrected Christ.

living hope. A key word in this epistle is “hope” (1:13, 21; 3:15). In the Bible, hope is not uncertainty or wishful thinking, but a confident expectation of future blessing based on facts and promises. In other words, biblical hope has reference to something that is certain but not yet fully seen or experienced. “Living” indicates the undying and permanent character of this hope. BACK TO 1 PETER 1:3

STUDY NOTE FOR 1 PETER 1:4 inheritance. As God’s children by the new birth, Christians are heirs of God and coheirs with Christ (Rom. 8:16, 17). Their inheritance is called “salvation” (v. 5; Heb. 1:14). BACK TO 1 PETER 1:4

STUDY NOTE FOR 1 PETER 1:5 who by God’s power are being guarded through faith. This verse emphasizes both the priority of divine grace and the importance of the human action that results from grace. Faith is the gift of God, but believers are still responsible for exercising that faith, or steadfast trust, in spiritual battle (5:8, 9; Eph. 6:16; Phil. 2:12, 13). The strength of God’s protection is conveyed by means of a military term, here translated “guarded,” signifying vigilant defense of a fortress.

salvation. Here the word means complete and final future deliverance from sin and full enjoyment of eternal glory (v. 9; 4:13, 14; 5:1, 4).

the last time. This is the time of Christ’s return and the final manifestation of His power and glory. BACK TO 1 PETER 1:5

STUDY NOTE FOR 1 PETER 1:6 if necessary. Although God never tempts anyone to sin (James 1:13), He allows or sends trials when necessary and in the right measure for strengthening faith (v. 7). BACK TO 1 PETER 1:6

STUDY NOTE FOR 1 PETER 1:7 An explanation of why trials might be necessary (v. 6; cf. Rom. 5:3, 4; James 1:2–4).

tested by fire. As men use fire to refine precious metals, so God uses trials to distinguish genuine faith from superficial profession, and at the same time He uses them to strengthen faith (Job 23:10).

be found to result in praise and glory and honor. The ultimate goal of trials is the reward of glorification (5:1, 4).

at the revelation of Jesus Christ. This is the second coming “in the last time” (see v. 5; 4:13; 5:1; 1 Cor. 4:3–5). BACK TO 1 PETER 1:7

STUDY NOTE FOR 1 PETER 1:8 Though you have not seen him, you love him. Believers are to live “by faith, not by sight.” We are to love Him whom we have never seen (cf. John 20:29). BACK TO 1 PETER 1:8

STUDY NOTE FOR 1 PETER 1:9 obtaining. Believers already enjoy certain essential elements of end-time salvation (e.g., new resurrection life [v. 3], peace [v. 2] and fellowship with God [v. 8]), but full possession awaits the return of Christ (v. 5).

souls. Used here to mean “self” or “person”; cf. the same usage in 3:20. BACK TO 1 PETER 1:9

STUDY NOTE FOR 1 PETER 1:10, 11 what ... time. The prophets knew the Messiah would come (Is. 7:14; 9:6; 11:1), but they did not know when or how He would come, or specifically who He would be (cf. Dan. 12:6, 9).

the Spirit of Christ. This exact phrase appears only here and in Rom. 8:9 (cf. Acts 16:6, 7; Gal. 4:6; Phil. 1:19). The Holy Spirit is called this because He is sent by Christ (John 15:26) and because after the resurrection, Christ and the Spirit act as one in applying redemption to the believer. See notes on Rom. 8:10; 1 Cor. 15:45. BACK TO 1 PETER 1:10, 11

STUDY NOTE FOR 1 PETER 1:12 It was revealed to them. Peter does not say how or when the prophets learned that they were actually serving future generations.

things ... announced. The sufferings and glories of Christ (v. 11) are the content of the gospel (Luke 24:25–27, 45–47). The events predicted by the prophets are the events fulfilled in Christ and told to the church by the gospel messengers.

Holy Spirit sent from heaven. The origin of the gospel message is God. The same Spirit who inspired the prophets directed the gospel messengers. The OT and NT are a unity centering on Christ and His salvation.

angels long to look. Celestial beings are intensely interested in redemption, but their knowledge and experience of it are limited. God’s plan is now made known to them through the church (Eph. 3:10). BACK TO 1 PETER 1:12

STUDY NOTE FOR 1 PETER 1:13 preparing your minds for action. As we would say, “fasten your seat belt” or “roll up your sleeves.” Peter asks us to prepare for vigorous and sustained spiritual exertion, which is the way that we set our “hope fully on the grace that will be brought ... at the [final] revelation of Jesus Christ.” BACK TO 1 PETER 1:13

STUDY NOTE FOR 1 PETER 1:15, 16 called you. God’s gracious initiative effectually calls us into the new life in Christ. BACK TO 1 PETER 1:16

be holy. Just as OT Israel was set apart by God from the surrounding nations to be holy, so also the church is to be set apart from sin to the service of God (2:9; Lev. 19:2). The Christian’s standard of and motivation for holiness is the absolute moral perfection of God Himself (v. 16; Matt. 5:48; Eph. 5:1). They are made in His image and are to reflect Him. BACK TO 1 PETER 1:15

STUDY NOTE FOR 1 PETER 1:17 Father who judges impartially. Though Christians will not be condemned for their sins (2:24; Is. 53:4, 5), they will be judged for their deeds as Christians and rewarded accordingly (Rom. 14:10–12; 1 Cor. 3:12–15). The reward promised, however, is not based strictly on merit; though it is bestowed according to works, the reward is still gracious. Augustine called it God’s crowning His own gifts. This reward is distinct from the rewards of eternal life and citizenship in heaven, which rewards do not take our works into account at all (Rom. 3:21–26).

with fear. God is both Father and Judge, and believers must approach Him with humble reverence and awe (Ps. 34:11).

throughout the time of your exile. The Gk. word for “exile” suggests those who live in a place as unnaturalized aliens, and emphasizes the Christian’s temporary pilgrim status in the world. It is the word used of Israel’s exile from her land (Ezra 8:35). This is another example of Peter’s identifying the church with true Israel, for Israel also lived in exile from the world (cf. James 1:1 and note). BACK TO 1 PETER 1:17

STUDY NOTE FOR 1 PETER 1:18 ransomed. Freed from the bondage of sin by the payment of a price (Rom. 8:2; Gal. 3:13; Eph. 1:7). The price of redemption is the blood of Christ (v. 19).

futile ways inherited. The emptiness and worthlessness of pagan worship is a frequent theme of the biblical writers (Jer. 2:5; Acts 14:15). Although the NT condemns certain Jewish traditions that added to the demands of the OT law (Mark 7:8–13), Peter here seems to have Gentile paganism in view (1:14; 4:3). BACK TO 1 PETER 1:18

STUDY NOTE FOR 1 PETER 1:19 lamb. The lamb is from the OT sacrificial system, especially the Passover (Ex. 12:3; Is. 53:7; John 1:29). Just as Israel was ransomed (or “redeemed”) from the bondage of Egypt by the blood of the Passover lamb, so have Christians, latter-day Israelites, been redeemed by “the precious blood of Christ, like that of a lamb.”

without blemish or spot. In order to be acceptable, a sacrifice had to be free from all defect (Lev. 22:20–25). Christ’s sinless life qualified Him to die for the sins of others (Heb. 4:15; 7:26, 27). BACK TO 1 PETER 1:19

STUDY NOTE FOR 1 PETER 1:20 before the foundation of the world. Christ was chosen as Redeemer of the elect in eternity past (John 17:24; Eph. 1:4).

the last times. Includes the entire period between the first and second comings of Jesus (Acts 2:17; Heb. 1:2). The “last times” have begun with the first coming of Christ, and they will be consummated at the “last time” (cf. 1:5), when He comes again to conclude history. BACK TO 1 PETER 1:20

STUDY NOTE FOR 1 PETER 1:21 through him are believers in God. As the Mediator between God and humanity, Christ provides the only access to God (John 14:6). In Christ, the Father is revealed (John 1:18), and Christ’s redeeming death has opened the path of access to God (3:18). BACK TO 1 PETER 1:21

STUDY NOTE FOR 1 PETER 1:22, 23 Genuine and enduring love for others (v. 22) is possible only because of the love God has first shown to us in giving us the new birth in Christ (John 13:35; 1 John 4:7–11).

born again. See note on 1:3; theological note “Rebirth” on p. 1857.

perishable ... imperishable. Peter compares and contrasts human procreation with the life-giving power of God’s Word (Luke 8:11).

through the ... word of God. God’s Word is used by the Holy Spirit as an instrument to bring sinners to a knowledge of God’s grace in Jesus Christ (Heb. 4:12; James 1:18). BACK TO 1 PETER 1:22, 23

STUDY NOTE FOR 1 PETER 1:24, 25 Quoted from Is. 40:6–8. Human existence is transitory, but God’s Word is absolute and permanent, since it comes from the unchangeable God. BACK TO 1 PETER 1:24, 25

STUDY NOTES FOR 1 PETER 2

STUDY NOTE FOR 1 PETER 2:2 newborn infants. Peter continues the imagery of new birth (1:23). Believers should have the same yearning for spiritual food that a healthy infant has for its mother’s milk.

pure ... milk. Although the churches to which Peter writes no doubt included many recent converts, the emphasis at this point is not that teaching should be elementary, like the “milk” of 1 Cor. 3:1–3, but that it should be pure. If it is founded on God’s Word, teaching will be pure and nourishing (1:22–25). BACK TO 1 PETER 2:2

STUDY NOTE FOR 1 PETER 2:4 come to him. “Coming” to Christ includes initial repentance and faith, but the Gk. verb implies a continual drawing near as well. Such a continual drawing near is the fruit of authentic conversion to Christ.

living stone. Christ is this stone (1 Cor. 10:4). The image of “rock” and “stone” is common in the OT (Ps. 118:22; Is. 8:14; 28:16, all of which are quoted in vv. 6–8), and is applied by Jesus to Himself (Matt. 21:42). “Living” indicates that the resurrected and living Christ is the source and giver of life (John 1:4; 1 Cor. 15:45). Jesus often uses imagery drawn from stonemasonry, a trade with which He was intimately acquainted as a carpenter (Mark 6:3). Carpenters in antiquity worked with stone as well as wood. BACK TO 1 PETER 2:4

STUDY NOTE FOR 1 PETER 2:5 living stones. A phrase emphasizing Christians’ union with and resemblance to Christ, the “living stone” (v. 4).

spiritual house. The background of the symbolism is the OT temple as the house or dwelling place of God. The church, indwelt by the Holy Spirit, is the true temple of God (2 Cor. 6:16; Eph. 2:19–22; Heb. 3:6). This verse makes it clear that Christ as the resurrected “living stone” is the foundation of the new temple, which is the point of the application to Christ of Ps. 118:22 in Matt. 21:42. This may be an anticipation of the fuller quotation of Ps. 118:22 in v. 7. Believers are identified with Christ as the true temple when they come into union with Him.

holy priesthood. Every true believer is a priest (v. 9) in the sense of having equal and immediate access to God, and in serving Him personally.

spiritual sacrifices. While Christ’s once-for-all sacrifice of propitiation on the cross has fulfilled the OT sacrificial system and rendered it obsolete (Heb. 8:13; 10:9, 10, 18), the appropriateness of “sacrifice” (understood as the grateful response of a redeemed people) remains. These sacrifices are “spiritual” in contrast to all the material sacrifices prescribed in the OT sacrificial system. They are also “spiritual” in that they are offered in the power and by the help of the Holy Spirit who indwells and sanctifies every true believer (cf. 1:2). Such sacrifice is seen both in the Christian’s worship and pattern of living (Rom. 12:1; Phil. 4:18; Heb. 13:5; Rev. 8:3, 4; cf. Ps. 51:16, 17). Since believers are part of the temple (the “spiritual house”), it is suitable that they serve as priests there and that they offer sacrifices, since that is what the OT priests did in the old covenant temple.

acceptable to God through Jesus Christ. The priesthood of all believers depends on the eternal high priesthood of Christ, through whose once-for-all sacrifice and continual intercession Christians and their sacrifices of praise are acceptable to God (Heb. 13:15, 16). BACK TO 1 PETER 2:5

STUDY NOTE FOR 1 PETER 2:6 cornerstone. This is a quotation from Is. 28:16, which also likely refers to the temple (cf. its development of Is. 8:14), particularly in light of the temple themes from 2:4, 5 and 2:7, 8. The great stone laid for the foundation at the place where two walls come together is crucial for the stability of the entire building. The church is established on the prophets and apostles, who are held together by the chief cornerstone—Christ (Eph. 2:20; cf. Eph. 2:19–23). BACK TO 1 PETER 2:6

STUDY NOTE FOR 1 PETER 2:7 the cornerstone. Lit. “the head of the corner,” quoted from Ps. 118:22 concerning the temple in the context of the psalm. BACK TO 1 PETER 2:7

STUDY NOTE FOR 1 PETER 2:8 a stone of stumbling and a rock of offense. Quoted from Is. 8:14, where God is said to “become a sanctuary” for those who trust in Him (cf. Is. 8:13).

they were destined. An affirmation of both divine sovereignty and human responsibility. People are condemned (“stumble”) because they “disobey,” but this disobedience does not occur apart from the sovereign will of God (Rom. 9:14–24). BACK TO 1 PETER 2:8

STUDY NOTE FOR 1 PETER 2:9, 10 Peter’s language in these verses, applying the OT terms for Israel to the church, asserts the continuity between OT Israel and the NT church as the continuation of true Israel in Christ, representing them as the one people of God.

2:9 But you. This marks a sharp contrast between the destiny of unbelievers (v. 8) and the status of the elect. The theme of God’s sovereign choice of both Christ and the church is prominent in this passage (vv. 6, 9).

that you may proclaim. The election and calling of God’s people is not only for salvation but for service as well. All believers are called to bear joyful witness to the saving acts of God. This was the mission of Israel, but they rejected it. Now this mission has been passed on to Christ, the true Israel, and to all those who identify with Him. BACK TO 1 PETER 2:9

2:10 not a people, but now you are God’s people. The Gk. word translated “people” is used in the Septuagint primarily for Israel. Continuing to apply to the church OT texts dealing with Israel, Peter draws on the Septuagint of Hos. 1:6, 9, 10; and 2:23. In its original context, this is a prophecy about God’s embracing Israel after He had rejected her. Peter, like Paul (Rom. 9:25, 26), interprets the Hosea passages to include the reception of Gentiles into the people of God. God’s mercy extends to undeserving Jews and Gentiles alike, and there is essential continuity between OT Israel and the NT church as the ongoing Israel. BACK TO 1 PETER 2:10

STUDY NOTE FOR 1 PETER 2:11 passions of the flesh. Bodily desires are not wrong in themselves, but they can be perverted by man’s sinful nature. The expression includes not just sins of the body, but the other desires of our fallen nature as well (Gal. 5:19–21).

sojourners and exiles. These were OT words describing Israel in exile, but now they describe the church as God’s true people living in the exile of the world (1:1, 17; cf. James 1:1 and note). BACK TO 1 PETER 2:11

STUDY NOTE FOR 1 PETER 2:12 speak against you as evildoers. Among the charges against Christians in Peter’s time were disloyalty to the emperor (John 19:12), propagation of unlawful customs (Acts 16:20, 21), defamation of the gods (Acts 19:23–27), and general troublemaking (Acts 17:6, 7).

glorify God on the day of visitation. God’s “visitation” is His drawing near either for judgment or mercy. BACK TO 1 PETER 2:12

STUDY NOTE FOR 1 PETER 2:13 Be subject ... to every human institution. This command introduces the theme of voluntary submission and obedience to those in authority, a theme developed in 2:13–3:6.

for the Lord’s sake. A person should submit to the world’s ordinances, as long as they do not require disobedience to God’s ordinances, because this will commend Christ to others and keep reproach from His name. Submission to others is also in itself a service to Christ (Col. 3:23, 24).

the emperor as supreme. Chiefly the Roman emperor, at this time Nero (A.D. 54–68). The king is supreme, relative to governors and other rulers. Though Peter does not discuss the origin of kingly authority (cf. Rom. 13:1–7), Scripture teaches elsewhere that submission is required as long as it does not involve violation of the law of God (Matt. 22:21; Acts 4:19; 5:29). BACK TO 1 PETER 2:13

STUDY NOTE FOR 1 PETER 2:16 free. Submission does not mean a denial of Christian freedom, but is the act of God’s truly free people.

not ... as a cover-up for evil. Christian freedom must not be used as a pretext for rebellion (1 Cor. 7:20–24) or as a license to sin (Gal. 5:13; 2 Pet. 2:19, 20).

as servants of God. Christian freedom rests not on escape from service but on a change of masters (Rom. 6:22). BACK TO 1 PETER 2:16

STUDY NOTE FOR 1 PETER 2:17 Honor everyone. The exhortation is either to recognize the value of every person as a bearer of God’s image or, more likely in this context, to respect all those in positions of authority.

Fear God. See note on 1:17. BACK TO 1 PETER 2:17

STUDY NOTE FOR 1 PETER 2:18 Servants. The vast majority of such servants were slaves and were treated as property. To a large extent, the economy of the ancient world depended on slavery. Like other NT writers, Peter does not condemn slavery, and slaves are commanded to obey their masters. Nevertheless, the NT requires that slaves be treated with respect, and masters are not to mistreat their slaves (Eph. 6:9; Col. 4:1). Furthermore, the spiritual equality of slave and free in the church community is strongly emphasized (Gal. 3:28; cf. 1 Cor. 12:13; Col. 3:11; Philem. 15, 16), and slaves are encouraged to seek their freedom by lawful means (1 Cor. 7:21–24). While the Bible does not directly call for the abolition of slavery, these biblical teachings helped to undermine the institution of slavery and led to its eventual elimination in the West. For more on slavery in the biblical era and the Bible’s teaching on the subject, see Introduction to Philemon: Special Issues. BACK TO 1 PETER 2:18

STUDY NOTE FOR 1 PETER 2:21 to this you have been called ... leaving you an example. Suffering is a part of the Christian’s calling (1 Thess. 3:3, 4; 2 Tim. 3:12) because it was first a part of Christ’s vocation (John 15:18–20). Christians are united with Christ in His sufferings as well as in His resurrection (2 Cor. 1:5; 4:10; Phil. 3:10, 11), and the example of Christ provides a pattern by which Christians are to understand their own lives. BACK TO 1 PETER 2:21

STUDY NOTE FOR 1 PETER 2:22 See theological note “The Sinlessness of Christ” on p. 2203. BACK TO 1 PETER 2:22

STUDY NOTE FOR 1 PETER 2:24 bore our sins. See Is. 53:12. Christ is more than an example—He is our sin-bearer. As the perfect sacrifice (1:19; 2:24), Christ suffered the curse of sin, accepting the punishment our sins deserved and providing forgiveness and freedom (cf. Gal. 3:10–14).

tree. The cross (Acts 10:39). This OT idiom emphasizes that Christ died bearing God’s curse on sinners (Deut. 21:22, 23; Gal. 3:13). BACK TO 1 PETER 2:24

STUDY NOTE FOR 1 PETER 2:25 but have now returned. This refers to the readers’ initial conversion to Christ and suggests redirection of life and new personal attachment.

Shepherd. Familiar OT imagery for God’s care of His covenant people (Ps. 23:1; Ezek. 34; 37:24), here applied to Christ (5:4; John 10:11; Heb. 13:20; Rev. 7:17). BACK TO 1 PETER 2:25

STUDY NOTES FOR 1 PETER 3

STUDY NOTE FOR 1 PETER 3:1 Likewise, wives, be subject. The word “likewise” refers back to the general principle of submission in 2:13 and is not intended to equate the wife’s submission to the husband with that of a slave to a master. The word “likewise” recurs in v. 7, establishing that just as the wife submits to her husband, so also the husband must give understanding and honor to the wife (cf. Eph. 5:25). The relationship of men and women involves both spiritual equality (“heirs with you”; v. 7; cf. Gal. 3:28) and differentiation of roles and functions in the home and church (Eph. 5:22–33; 1 Tim. 2:8–15).

without a word. In ancient Roman culture, the wife was expected to adopt the religion of her husband, and some of the Christian women in the Asian churches apparently had unbelieving spouses. Peter urges these Christian wives to avoid insubordinate behavior even as they remained believers in the Savior. Rather, their gentle responsiveness will commend the gospel to their unbelieving spouses. The enduring principle involved in this statement is not strict verbal silence (v. 15), but a submissive demeanor and sensitivity to the concerns of the unbelieving husband (see v. 2) so that the gospel may be presented in the best light. BACK TO 1 PETER 3:1

STUDY NOTE FOR 1 PETER 3:3 hair ... gold ... clothing. Not a blanket prohibition of modest adornment, but a warning against preoccupation with outward appearances (1 Tim. 2:9, 10). Excess in this area is well attested in the pagan literature and art of the first century. The principle enjoined in this verse is modesty. BACK TO 1 PETER 3:3

STUDY NOTE FOR 1 PETER 3:6 calling him lord. A conventional Eastern expression of respect and submission (Gen. 18:12).

children. That is, those who resemble Sarah in her submissive attitude.

do good. Submission to husbands is primarily in view (cf. 2:15), but this probably includes continued allegiance to Christ as well.

do not fear. In dealing with unbelieving husbands (v. 1 note), Christian wives are to maintain their commitment to Christ while at the same time showing proper deference to their husbands. The difficulties involved might lead to displeasure and intimidation on the husband’s part and thus to undue “fear” on the wife’s part. BACK TO 1 PETER 3:6

STUDY NOTE FOR 1 PETER 3:7 the weaker vessel. “Weaker” refers to physical strength, not to the moral, spiritual, or mental ability of the wife. The discrepancy in physical strength provides one reason for the special consideration the husband is to show his wife.

heirs with you of the grace of life. Fellowship in the faith adds another reason to husbands for showing respect to their wives. Peter assumes that both husband and wife in this situation are Christians (cf. v. 1). Before the Lord, women enjoy full spiritual equality with men (Gal. 3:28).

your prayers ... hindered. Estrangement from others often affects our relationship with God (Matt. 5:23, 24). In particular, the failure to observe God’s will for the marriage relationship can disrupt our spiritual relationship with God. The importance of healthy family relationships is apparent from the typological comparison of Christ and church with husband and wife (Eph. 5:23, 24), and by the persistent NT characterization of the church as the family of God (1:14–17; Rom. 8:14–17; 1 Tim. 3:14, 15; 5:1, 2). BACK TO 1 PETER 3:7

STUDY NOTE FOR 1 PETER 3:8, 9 Cf. Rom. 12:9–21. BACK TO 1 PETER 3:8

3:9 Do not repay ... blessing. Christians are not to retaliate in response to persecution, but instead are to “bless” their enemies (1 Cor. 4:12; cf. 1 Thess. 5:15). Such blessing may take the form of prayer (Matt. 5:44). BACK TO 1 PETER 3:9

STUDY NOTE FOR 1 PETER 3:10–12 A quotation of Ps. 34:12–16 that supports the idea that those who do not seek their own revenge but “bless” others will themselves “obtain a blessing” (v. 9). BACK TO 1 PETER 3:10

STUDY NOTE FOR 1 PETER 3:13 who is there to harm you. Peter is not denying that the Asian Christians (Introduction: Date and Occasion) may suffer for their faith (4:12). This statement may be interpreted either as a truism teaching that mistreatment is less likely if one’s behavior is exemplary, or, more likely, as a statement that whatever happens to the Christian, no external force can cause spiritual harm (Ps. 56:4; Luke 12:4, 5) nor harm to the resurrection body that believers will receive at Christ’s final coming, the coming for which they hope (1:3–5; 5:10). BACK TO 1 PETER 3:13

STUDY NOTE FOR 1 PETER 3:14, 15 blessed. Recalls Matt. 5:10–12. Christians who suffer for the truth are blessed by God even if their reward is delayed.

Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy. This is an allusion to Is. 8:12, 13, which likely continues the thought of the earlier reference to Is. 8:14 in 1 Pet. 2:8, which referred to the temple in both texts. The idea is that of “setting apart Christ” in one’s life to fear and trust in Him so that one can continue to dwell in the ultimate safety of Him as temple refuge. BACK TO 1 PETER 3:14

3:15 always being prepared. Readiness to confess Christ is an important aspect of setting apart Christ as Lord.

defense. The word (Gk. apologia) may suggest response to abusive or derisive inquiries from hostile people. Such a response includes an explanation of the main points of Christianity. BACK TO 1 PETER 3:15

STUDY NOTE FOR 1 PETER 3:16 revile your good behavior. By their conduct, Christians show that accusations against them are unfounded (2:12, 15). BACK TO 1 PETER 3:16

STUDY NOTE FOR 1 PETER 3:17 if that should be God’s will. Unjust suffering is within the providence of God and is for the good of His children and His own glory (1:6, 7; 4:19). BACK TO 1 PETER 3:17

STUDY NOTE FOR 1 PETER 3:18 once. Christ’s substitutionary death is sufficient, and no further sacrifices are necessary (Heb. 9:12, 26–28).

made alive in the spirit. See Rom. 1:4; 8:11. BACK TO 1 PETER 3:18

STUDY NOTE FOR 1 PETER 3:19 proclaimed to the spirits in prison. Five main interpretations of vv. 19, 20 may be mentioned: (1) The “spirits in prison” are the people to whom Christ preached during His earthly ministry, for His work involved proclaiming liberty to the captives (Luke 4:16–21). (2) Christ by the Holy Spirit preached through Noah (2 Pet. 2:5) to the people before the flood (Gen. 6–8). Noah called them to repentance, but they disobeyed and are now imprisoned. The point of Peter’s argument would then be that as God vindicated Noah then by sending the judgment Noah proclaimed, He will vindicate Christians when He judges the world according to the Christian proclamation. (3) Christ preached in the short interval between His death and resurrection during a “descent into hell.” It is said that Christ announced His victory to the spirits of Noah’s wicked contemporaries confined in the realm of the dead. (4) A similar idea is that during the same interval Christ proclaimed His victory to fallen angels, often identified with the “sons of God” of Gen. 6:2, 4 (cf. Job 1:6; 2:1), in their place of confinement. (5) Christ proclaimed His victory to fallen angels after the resurrection, at the time of His ascension into heaven. The point of the last three interpretations is that just as Jesus was vindicated, so will Christians be vindicated. See Introduction: History of Interpretation. BACK TO 1 PETER 3:19

STUDY NOTE FOR 1 PETER 3:21 Baptism, which corresponds to this, now saves you. Baptism is a sign and seal of God’s grace in Jesus Christ. The startling statement that baptism “saves you” shows the closeness of the relationship between the sign and the reality it signifies. Noah’s physical salvation through the waters of the flood prefigured the waters of baptism and the salvation they signify. Baptism symbolizes judgment on sin in the death of Christ and then also renewal of life (Rom. 6:4). The floodwaters were a judgment on the wicked, and at the same time physical salvation for Noah and his family.

not as a removal of dirt from the body. Lest his readers mistakenly attribute a magical or mechanical power to the sacrament, Peter states that the means of salvation is not performance of the external rite, but what it symbolizes—union with Christ in His death and resurrection. BACK TO 1 PETER 3:21

STUDY NOTE FOR 1 PETER 3:22 at the right hand of God. The place of supreme privilege and sovereignty in the universe (Eph. 1:20–23; Heb. 1:3). BACK TO 1 PETER 3:22

STUDY NOTES FOR 1 PETER 4

STUDY NOTE FOR 1 PETER 4:1 has ceased from sin. This claim that believers have “ceased from sin” is difficult to understand. Some interpret this to refer to the character-building effects of suffering. Or it may mean that all those in union with Christ in His suffering and death are considered not to be sinful, since Christ has died for their sin and taken its penalty (2:24; 3:18; cf. Rom. 6:7). But the difficult wording here is more likely to be interpreted in light of 1 Pet. 2:24: “He himself bore our sins on the tree, in order that we might die to [or ‘might have no part in’] sin and live to righteousness.” Therefore, the passage speaks of believers’ desire not to sin because of their real identification with Christ, which gives them power and motivation not to sin. The bent of believers’ lives should be toward a progressive ceasing from sin; however, they will not experience an absolute cessation of sin on this side of glory. Our full cessation from sin will happen in heaven first, if we die before Christ returns, and then in the final new creation when our bodies and souls will finally be perfected. Until then, if we say we have no sin we deceive ourselves and the truth is not in us (1 John 1:8–10). Nevertheless, in Christ we have died to sin’s claim upon us; therefore, believers are not enslaved to sin but they possess the power to resist sin through the Holy Spirit—the very same Spirit who raised Jesus from the dead, consummating His victory over sin and death (Rom. 6:5–11; 8:11). BACK TO 1 PETER 4:1

STUDY NOTE FOR 1 PETER 4:2 This verse reinforces the interpretation of “cease from sin” above. That part of the meaning has to do with the motivation not to sin in 4:1 is further apparent from the reference to believers’ “living for the rest of the time [of their lives] no longer for human passions but for the will of God.” BACK TO 1 PETER 4:2

STUDY NOTE FOR 1 PETER 4:3 Thisverse gives the reason (note the introductory “for”) for not “living” for sinful “passions” but for “the will of God” (v. 2), which further suggests that v. 1 is speaking with reference to a progressive and not absolute perfective “ceasing from sin.” The catalog of sins closely resembles those in Rom. 13:13 and Gal. 5:19–21, and is strong evidence for the pagan background of most of Peter’s audience (1:14, 18; cf. Introduction: Date and Occasion).

sensuality. Unrestrained indulgence of one’s desires, especially for sensual pleasure (Rom.13:13; 2 Cor. 12:21; Eph. 4:19).

passions. The usual word for evil desire, often relating to sexual immorality.

orgies. Excessive feasting, often in honor of a pagan god.

drinking parties. The excessive use of alcohol that leads to drunkenness is frequently condemned in Scripture (Rom. 13:13; Gal. 5:21), but believers are never commanded to stay away from alcohol entirely (Ps. 104:14, 15; 1 Tim. 5:23). BACK TO 1 PETER 4:3

STUDY NOTE FOR 1 PETER 4:5 Those who continue to live according to the ungodly lifestyle described in v. 4 will undergo final judgment. BACK TO 1 PETER 4:5

STUDY NOTE FOR 1 PETER 4:6 For this is why. Follows on the idea of a universal divine judgment, but the reason for or purpose of the preaching is not given until the end of the verse.

was preached even to those who are dead. Although some connect this preaching with 3:19, 20, it is more likely unrelated. The people to whom the apostle refers may have been Christians who had heard Peter preach but who had died by the time he wrote the letter. Such people are among the “dead” just mentioned in v. 5, though, in their case, they will not be “judged” but “live in the Spirit.” Such living continues spiritually at death and in a physical resurrection body at the very end of the age (“made alive in the Spirit” with reference to Christ refers to His resurrection, and believers, in identifying with Christ’s resurrection by faith alone, likewise “live in the Spirit”).

judged in the flesh. Probably a reference to the physical death of the hearers. Although Christ has triumphed over physical death in His death and resurrection (Rom. 6:9), the full extent of that victory has not yet been manifested in the lives of God’s people, and physical death is a reality Christians still face. Nevertheless, believers now enjoy spiritual resurrection through their union with Christ, they and have full assurance that Christ’s victory will be extended to their physical bodies (1 Cor. 15:25, 26; cf. Rom. 8:11). BACK TO 1 PETER 4:6

STUDY NOTE FOR 1 PETER 4:7 is at hand. Here, the “end of all things” may refer to the destruction of Jerusalem in A.D. 70 or, more comprehensively and more likely, to the final consummation of Christ’s kingdom at His return, which could happen at any time. The call to vigilance is frequent in the NT. The entire period between the resurrection of Christ and His second coming to judge the living and the dead is seen as the “last times” (1:20 note; Acts 2:17; 1 Tim. 4:1 note). BACK TO 1 PETER 4:7

STUDY NOTE FOR 1 PETER 4:8 love covers ... sins. Love keeps no record of wrongs but forgives in response to God’s forgiveness (Prov. 10:12; Matt. 18:21, 22; 1 Cor. 13:4–7; James 5:20). See theological note “Love” on p. 2036. BACK TO 1 PETER 4:8

STUDY NOTE FOR 1 PETER 4:9 hospitality. One of the fruits of love (v. 8). Then and now, situations that necessitate hospitality include homelessness due to persecution, Christians’ traveling on business, and itinerant missionaries’ journeys (Rom. 12:13; 3 John 5–8). BACK TO 1 PETER 4:9

STUDY NOTE FOR 1 PETER 4:10 each ... serve. See Rom. 12:3–8. BACK TO 1 PETER 4:10

STUDY NOTE FOR 1 PETER 4:12 Again, trials and persecution should not be viewed as unusual or “strange” to the Christian, since this is the destiny, to one degree or another, for all believers (2:21 note). BACK TO 1 PETER 4:12

STUDY NOTE FOR 1 PETER 4:13 But rejoice. The same paradox of exultation in suffering is found in 1:6, 7.

share Christ’s sufferings. Christians share in Christ’s sufferings not by contributing to Christ’s finished work of atonement for sin, but by experiencing similar mistreatment because they are identified with and united to Christ (vv. 14, 16; Rom. 8:17; 2 Cor. 1:5 and note; Phil. 1:29; Col. 1:24 and note). BACK TO 1 PETER 4:13

STUDY NOTE FOR 1 PETER 4:14–16 In the midst of faithful Christians’ being “insulted,” God is nevertheless “blessing” them through His Spirit (v. 14). Rather than suffering justly (v. 15), Christians who suffer unjustly should “glorify God,” since God is accomplishing His good will through their suffering (v. 17 note; cf. Rom. 8:28). BACK TO 1 PETER 4:14

STUDY NOTE FOR 1 PETER 4:17 judgment ... at the household of God. Peter returns to the theme of divine sovereignty over the suffering of God’s people. This judgment may have the purpose of purification (Mal. 3:2–4; Heb. 12:9–11) or of strengthening faith (1:6, 7). BACK TO 1 PETER 4:17

STUDY NOTE FOR 1 PETER 4:18 righteous is scarcely saved. See Prov. 11:31. It is not that final salvation is uncertain, but that the way to it is through hard discipline (Matt. 7:14; Acts 14:22). BACK TO 1 PETER 4:18

STUDY NOTE FOR 1 PETER 4:19 Suffering is ultimately part of “God’s will,” and believers must therefore “entrust their souls” to Him, since He is the “faithful Creator” and “for those who love God all things work together for good” (cf. Rom. 8:28). BACK TO 1 PETER 4:19

STUDY NOTES FOR 1 PETER 5

STUDY NOTE FOR 1 PETER 5:1 a fellow elder. Although Peter has already mentioned his office as an apostle (1:1), here he emphasizes his solidarity and shared eldership with the leaders of the Asian churches so as to encourage them. BACK TO 1 PETER 5:1

STUDY NOTE FOR 1 PETER 5:2 shepherd the flock of God. This phrase broadly describes the functions of elders. The shepherd imagery suggests care, protection, discipline, and guidance (2:25 note). Jesus portrayed His own care for the church (John 10:1–18) and God’s gracious interest in sinners (Luke 15:3–7) as works of shepherding. Peter’s use of the word recalls his own restoration and re-commissioning as a shepherd of Christ’s flock (John 21:15–17).

not for shameful gain. Peter condemns not the fair compensation of elders but the love of gain and the abuse of trust (1 Cor. 9:14; 1 Tim. 5:17, 18). BACK TO 1 PETER 5:2

STUDY NOTE FOR 1 PETER 5:3 not domineering ... but being examples. Peter warns elders against the haughty abuse of power and exhorts his audience to be like Jesus (Mark 10:42–45; John 13:1–17; Phil. 2:5–11). BACK TO 1 PETER 5:3

STUDY NOTE FOR 1 PETER 5:4 chief Shepherd. Christ (2:25). The title brings out the relationship of Christ’s pastoral care and work to that of church leaders, who serve as undershepherds responsible to the Chief Shepherd. BACK TO 1 PETER 5:4

STUDY NOTE FOR 1 PETER 5:5 elders. In v. 1, the Gk. word is used in the technical sense of a church office holder, and that is likely the sense here. Though there may be in v. 5 a more general reference to older people (cf. 1 Tim. 5:1), this is unlikely, not only because of the way Peter uses the word in v. 1 but also because the Bible contains no injunction to younger people to submit to all older people, though it does teach younger people to respect those who have the “crown of glory” of gray hair (Prov. 16:31; cf. Ex. 20:12; Job 32:6). BACK TO 1 PETER 5:5

STUDY NOTE FOR 1 PETER 5:8 adversary the devil. The Gk. word translated “adversary” was in common use for an opponent in a lawsuit, and “devil” (Gk. diabolos) is the usual translation of the Hb. Satan, which means “slanderer” or “accuser” and also serves as a proper name for the devil (Job 1:6; Zech. 3:1, 2; cf. Rev. 12:9, 10). The phrase reveals the ultimate source behind all persecution.

lion. Imagery perhaps borrowed from the book of Psalms, where the psalmist’s enemies and the wicked are often compared to lions (Ps. 7:2; 10:9, 10). The metaphor conveys the strength and destructiveness of the devil and accentuates the need for alertness on the part of believers. BACK TO 1 PETER 5:8

STUDY NOTE FOR 1 PETER 5:9 Suffering comes, at least in part, from the devil; yet ultimately God is sovereign over all suffering (cf. 2:21; 4:19). BACK TO 1 PETER 5:9

STUDY NOTE FOR 1 PETER 5:10 God of all grace. God bestows help and strength sufficient for every occasion and need.

called you to his eternal glory. God’s eternal plan for believers will bring them to glory (John 17:22–24; Rom. 8:28–30; 2 Cor. 4:17; 2 Tim. 2:10).

in Christ. All the blessings of God’s grace in this life and the next come through the believer’s union with Christ. See note on 2 Cor. 5:17. BACK TO 1 PETER 5:10

STUDY NOTE FOR 1 PETER 5:12 By Silvanus. Probably this is Silas, Paul’s companion on the apostle’s second missionary journey (Acts 15:40). Silvanus may simply have carried the epistle or, more likely, acted as a secretary, writing at Peter’s dictation. BACK TO 1 PETER 5:12

STUDY NOTE FOR 1 PETER 5:13 She ... at Babylon. Probably a reference to the church in Rome (Introduction: Date and Occasion). Another reference to believers’ living in the exile of the world as God’s people, true Israelites in Christ (1 Pet. 1:1, 17; 2:11; James 1:1 note; cf. Introduction: Date and Occasion).

Mark, my son. John Mark (Acts 12:12, 25; 13:5, 13; 15:37–39). According to Papias (c. A.D. 60–130), Mark worked closely with Peter and derived much of the information for his gospel from the apostle. BACK TO 1 PETER 5:13

STUDY NOTE FOR 1 PETER 5:14 kiss of love. The kiss was and is a common form of greeting in the Near East (Matt. 26:48, 49; Luke 15:20), corresponding to today’s handshake. For the early Christians, the cultural form became an outward sign of their love and unity (a “holy kiss”; cf. Rom. 16:16; 1 Thess. 5:26). BACK TO 1 PETER 5:14

FOOTNOTES FOR 1 PETER 1

1 Greek girding up the loins of your mind

FOOTNOTES FOR 1 PETER 2

1 Greek the head of the corner 2 Or every institution ordained for people 3 Or king; also verse 17 4 Greek bondservants

FOOTNOTES FOR 1 PETER 3

1 Some manuscripts since you are joint heirs

1 Some manuscripts died 2 Or the Spirit, in whom 3 Or preached 4 Or when

FOOTNOTES FOR 1 PETER 4

1 Some manuscripts add for us; some for you

1 Some manuscripts insert and of power 2 Greek where will the ungodly and sinner appear?

FOOTNOTES FOR 1 PETER 5

3 Some manuscripts omit exercising oversight 4 Some manuscripts omit as God would have you

The SECOND EPISTLE of

Peter

TITLE AND AUTHOR

This epistle claims to have been written by Simon (Hb. Simeon) Peter (1:1), and there is evidence in the epistle to support this claim. The author refers to his own imminent death in terms that recall Jesus’ words to Peter (1:14; cf. John 21:18, 19); he says that he was an eyewitness of the transfiguration (1:16–18; cf. Matt. 17:1–8 and parallels); and he seems to imply a connection between this epistle and 1 Peter (3:1).

Although there are possible allusions to 2 Peter in Christian literature of the late first and early second centuries A.D., it is not as well attested as 1 Peter or other NT books. Origen, in the third century, was the first writer outside of the Bible to attribute the epistle explicitly to Peter, but he said that others doubted Peter’s authorship. Eusebius listed it among the disputed NT books, and Jerome, while noting some disagreement regarding its authenticity, suggested that stylistic differences with 1 Peter were due to Peter’s use of different secretaries. The epistle was accepted as authentic and canonical by influential fourth-century church fathers such as Athanasius, Cyril of Jerusalem, Ambrose, and Augustine, as well as by the late-fourth-century church councils of Hippo and Carthage, and its subsequent place in the NT canon was assured.

Notwithstanding the epistle’s own claims, a number of objections have been raised to Petrine authorship. Among the more common ones are the lack of early attestation, slow recognition by the church, stylistic differences with 1 Peter, and the apparent use of Hellenistic religious and philosophical language. The usual alternative to Petrine authorship is pseudonymity, i.e., it was written by an unknown author who attributed the work to a well-known writer as a literary device to commend his message. While several of the objections must be taken seriously (especially attestation and style), their force should not be exaggerated, and none conclusively disproves Peter’s authorship.

On the one hand, there is stylistic diversity between 1 and 2 Peter. Many of the favorite words and expressions of 1 Peter, for example, are absent in 2 Peter. On the other hand, the differences are not absolute, and several striking similarities do exist between the two epistles. There are also a number of parallels between 2 Peter and Peter’s speeches in Acts (e.g., the use of the Gk. word eusebeia, “godliness,” in 2 Pet. 1:3, 6, 7; 3:11; and in Acts 3:12, a word occurring elsewhere in the NT only in the Pastoral Epistles). Furthermore, stylistic differences between 1 and 2 Peter can be easily explained by the apostle’s use of different amanuenses (secretaries) without having to resort to the unlikely conclusion that a different author wrote each letter.

The claim that 2 Peter is pseudonymous is weak. Genuine examples of pseudepigraphy (writings by authors who are pretending to be someone else of greater authority) in early Christian literature are almost all heretical, an indication that the device was used to commend works of questionable and false content. There is strong evidence that the church did not tolerate the practice, but in fact strictly rejected pseudepigrapha. The author introduces himself as “Simeon Peter,” rather than simply “Peter” (1 Pet. 1:1) or “Simon Peter,” the most frequent combination of his given name and the one bestowed on him by Jesus. Peter is called “Simeon,” a form that more closely reflects the Hb. original than “Simon,” only once elsewhere in the NT (Acts 15:14), so it is unlikely that a pseudepigraphist, especially one of a later generation, would employ this lesser-known form of his name in a ruse to claim apostolic authority for his work.

In sum, the case against Peter’s authorship fails, and the epistle’s own claim to have been written by Peter can be taken at face value.

DATE AND OCCASION

Assuming Peter’s authorship, 2 Peter must have been written before the apostle’s death around A.D. 67–68. The reference to his imminent death in 1:14 suggests a time near the end of his life. If 3:1 refers to 1 Peter, the date of composition must be sometime after 63–64 (Introduction to 1 Peter: Date and Occasion). A date between 65 and 67 is therefore plausible.

The place of origin of 2 Peter is uncertain. Rome is a likely suggestion, given that Peter wrote his first epistle from that city (1 Pet. 5:13 note) and the tradition that he was martyred in Rome under Nero.

The letter was written because of false teaching that threatened the recipients. Unlike 1 Peter, this epistle contains little information about the identity of its recipients. If 3:1 refers to 1 Peter, the recipients, Christians in Asia Minor, are the same in both epistles. If 3:1 is not a reference to 1 Peter but rather to a lost epistle, there is no firm information from which the recipients can be determined.

GENRE AND LITERARY FEATURES

Second Peter is a letter, and it generally follows standard first-century epistolary conventions (see Introduction to the Epistles). It contains a standard letter opening (1:1, 2), body (1:3–18a), and conclusion (3:18b). Some have proposed that the letter form of 2 Peter has been combined with a so-called “last testament” or “farewell speech,” which was a literary type found in early Judaism. Accordingly, this would mean that the letter is also a last testament of the apostle Peter. Some commentators, however, have noticed that there is no deathbed narrative or any narrative of the author’s burial, which was typical for the testament genre. Thus, it is unlikely that 2 Peter should be categorized as a last testament or farewell speech. Furthermore, most who hold that 2 Peter was a testament also believe that Peter did not write the book, since the other Jewish writings that conform to this literary type are pseudonymous. Considering the weakness of the case for pseudonymous authorship, it is best to see 2 Peter as a classic letter and the apostle Peter as its author.

CHARACTERISTICS AND PRIMARY THEMES

As an antidote to the threat of false teaching from within (2:1), Peter emphasizes the truth and ethical implications of the gospel against the false teachers. Although the false teaching is difficult to define precisely, it appears to be an early precursor of Gnosticism. This term designates any of a variety of heretical movements in the early Christian centuries (esp. the second century) that combined ideas from Greek philosophy, oriental mysticism, Judaism, and Christianity, and emphasized salvation through intuitive, esoteric knowledge (the Gk. word for “knowledge” is gnōsis) rather than through faith in Christ.

In the Gnostic system the physical body was regarded as evil, so second-century Gnostics were usually characterized by either blatant immorality (because they believed the evil body would be discarded anyway and so it does not matter what one does with it), or rigorous asceticism (because they believed physical pleasures were inherently evil and should be denied). Asceticism is not addressed as a problem in 2 Peter, but immorality is (2:13–19). The false teachers seem to have been using Christian liberty as a license to sin, especially to commit sexual immorality (2:14). In addition, they were guilty of denying the Lord (2:1), despising authority, slandering celestial beings (2:10), and scoffing at the second coming of Christ (3:3, 4).

THEOLOGY OF 2 PETER

The theology of 2 Peter is presented in the context of addressing false doctrine. Peter describes God as One who has power, glory, and excellence (1:3). He is the almighty Creator (3:5). And although He is patient (3:8, 9), He will render judgment (2:4–10; 3:7).

The epistle also addresses Christology. It contains one of the most direct statements of the deity of Christ found in the NT. In the opening of the letter, Peter refers to “the righteousness of our God and Savior Jesus Christ (1:1). Both “God” and “Savior” are applied to Jesus in this verse. Peter also speaks of having been a witness of the “majesty” of Christ at His transfiguration (1:16–18). The One who is both God and Savior is also a King who reigns over an eternal kingdom (1:11).

Christ’s final coming and judgment serve as another important theological theme in 2 Peter (3:3–13). Before the final judgment, there will be a time of tribulation in which there will be false teaching. This time of trouble that will come “in the last days” was prophesied by the OT prophets, the apostles, and Jesus Himself (3:2, 3; cf. Dan. 8:17–26; 11:30–45). These “last days” had already begun when Peter wrote. For example, throughout 2:1–3:7, the descriptions of the false teachers should not all be viewed merely as referring to future events but as describing what was already going on. It is also likely that “the ignorant and unstable” who “distort” Paul’s letters (3:15, 16) included false teachers already present in the community. Peter probably wrote this letter to address false teaching that had already begun and would continue to arise in the future (cf. 3:17).

2 PETER IN THE LARGER STORY OF THE BIBLE

The turning point in redemptive history has arrived with the coming of the Messiah, Jesus of Nazareth (1:1). Peter was a witness of the majesty of Christ on the “holy mountain” (1:18). This language is reminiscent of OT references to Mount Zion/Jerusalem (cf. Pss. 48:1; 99:9; Isa. 11:9; 27:13; 65:25; Joel 3:17; Zech. 8:3), and perhaps even to Eden (Ezek. 28:14). The revelation of Christ’s majesty on the “holy mountain” indicates that He is the promised Messiah who is fulfilling and will fulfill these OT promises and prophecies.

Although the coming of Christ has inaugurated the end times, the final judgment is still future; yet God’s past judgments reveal something about His future judgment. Peter recalls the judgment of angels, the judgment of Noah’s generation, and the judgment of Sodom and Gomorrah as an example of how He rescues the righteous and judges the wicked (2:4–10). The past judgments of Scripture are a foreshadowing of the great final judgment to come. This judgment will involve the bringing of all creation full circle. The present heavens and earth are being kept for this judgment (3:7), and believers await a new heavens and a new earth (3:13). Even the physical creation, which was defiled by sin at the fall, will itself be redeemed and renewed (cf. Rom. 8:19–23).

CHRIST IN 2 PETER

Christ is equal to God (1:1–3 notes). It is Christ’s divine power that enables believers to be able to reflect divine attributes (1:3–9; cf. 3:18) and to be able to “enter into the eternal kingdom” (1:11). The historical truth of Christ’s first coming is underscored by Peter as foundational to his readers’ ability to reflect God by Christ’s power and to enter the consummated kingdom of God (1:3–11). What Christ taught during His first coming is foundational to understanding the error of the false teachers in contending that there will be no coming of Christ in the future (3:1–15a). That the historical veracity of Christ’s first coming is crucial is apparent from 3:2, where Christ’s prophecy that false teachers would come confirms the OT prophecy of the same thing (cf. Dan. 8; 11).

HISTORY OF INTERPRETATION

As discussed above, questions concerning the authorship of 2 Peter arose during the patristic period. Challenges to Petrine authorship have multiplied with the rise of historical criticism, fueled in large part by the perceived stylistic differences between 1 Peter and 2 Peter. The relationship between 2 Peter and Jude is another point of contention (see “Special Issues” below). Given the similarities between the books, the scholarly consensus is that material in 2 Peter reflects dependence on Jude, which is held to contravene Petrine authorship. The conclusion is made on the assumption that an apostle (Peter) would not have derived material from one who was not formally appointed to the office of apostle (Jude). This view assumes that an apostle would regard a document by a prophet (and half-brother of Jesus) as necessarily less inspired by the Holy Spirit and therefore less authoritative than the writing of an apostle. That assumption needs to be supported, not merely asserted.

Several passages have been addressed in depth by interpreters because a superficial reading seems to contradict orthodoxy or the consensus of Reformed theology: (1) That God promises to make believers “partakers of the divine nature” (1:4) has been thought to teach theosis, the deification or divinization of believers in a manner that violates the essential and eternal distinction between the Creator and the creature. (2) That false teachers “deny the Master who bought them” (2:1) has been construed to teach either that genuine believers can apostatize (cf. 2:20) or that the divine intention of Christ’s atoning death was to redeem all humanity and not His elect specifically, or both. (3) The timing of God’s consignment of rebellious angels to Tartarus in antiquity has been debated (2:4). (4) There has been and is disagreement whether 3:10–13 predicts an utter destruction of the present universe through incineration or allows for a recasting of its elements after their purification from all pollution. Each of these interpretive issues is addressed briefly in the notes on these passages.

SPECIAL ISSUES

Some relationship between 2 Peter and Jude is virtually certain. Although verbatim agreement is rare (2:17; cf. Jude 13), they have similar ideas, words, OT illustrations, and order of text (2:1–18; cf. Jude 4–16). Several explanations are possible. Either 2 Peter used Jude (the scholarly consensus), or Jude used 2 Peter, or there was a common source unknown to us. None of these possibilities regarding the direction of dependence between 2 Peter and Jude (or even a lost shared source) is problematic for the apostolic authority of this epistle. There is no reason why an apostle could not choose to make use of other documents in his writing as long as these documents teach the truth.

OUTLINE OF 2 PETER

I. EPISTOLARY GREETING (1:1, 2)

A. Author (Simeon Peter) (1:1a)

B. Recipients (1:1b)

C. Blessing of “Grace and Peace” (1:2)

II. THE BODY OF THE EPISTLE: THE TRUTH OF THE GOSPEL AS A FOUNDATION TO STAND AGAINST FALSE TEACHERS AND FALSE PROPHECY (1:3–3:18A)

A. The Truth of the Gospel (1:3–21)

1. Spiritual growth as a reflection of God’s image and as confirmation of election (1:3–11)

a. Christian privileges (1:3, 4)

b. Christian fruit-bearing that leads to assurance of election (1:5–11)

2. The truth of the gospel attested by apostolic and prophetic testimony (1:12–21)

a. Peter’s purpose to remind them of the truth (1:12–15)

b. The truth of apostolic testimony based on God’s word (1:16–18)

c. The truth of prophetic testimony based on God’s word (1:19–21)

B. Warning about False Teachers and Prediction of Their Final Judgment (2:1–22)

1. Their coming and conduct described, (2:1–3a)

2. Their certain judgment pronounced (2:3b–11)

3. Their immoral ways denounced (2:12–22)

C. The Second Coming of Christ (3:1–18a)

1. Peter’s purpose reiterated (3:1, 2)

2. The certainty of judgment (3:3–10)

3. The ethical implications of Christ’s coming (3:11–16)

4. Christ’s coming and judgment as a basis for standing against false teaching (3:17, 18a)

III. EPISTOLARY CONCLUSION: PRAISE TO GOD (3:18B)

GREETING

1  Simeon [1] Peter, a servant [2] and apostle of Jesus Christ,

To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ:

[2] May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.

CONFIRM YOUR CALLING AND ELECTION

[3] His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to [3] his own glory and excellence, [4] [4] by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. [5] For this very reason, make every effort to supplement your faith with virtue, [5] and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, [7] and godliness with brotherly affection, and brotherly affection with love. [8] For if these qualities [6] are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. [9] For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. [10] Therefore, brothers, [7] be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

12 Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have. [13] I think it right, as long as I am in this body, [1] to stir you up by way of reminder, 14 since I know that the putting off of my body will be soon, as our Lord Jesus Christ made clear to me. [15] And I will make every effort so that after my departure you may be able at any time to recall these things.

CHRIST’S GLORY AND THE PROPHETIC WORD

[16] For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. [17] For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, [2] with whom I am well pleased,” 18 we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. [19] And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, [20] knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. [21] For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.

FALSE PROPHETS AND TEACHERS

2  But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. [2] And many will follow their sensuality, and because of them the way of truth will be blasphemed. [3] And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep.

[4] For if God did not spare angels when they sinned, but cast them into hell [1] and committed them to chains [2] of gloomy darkness to be kept until the judgment; [5] if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; 6 if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; [3] [7] and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked [8] (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); [9] then the Lord knows how to rescue the godly from trials, [4] and to keep the unrighteous under punishment until the day of judgment, [10] and especially those who indulge [5] in the lust of defiling passion and despise authority.

Bold and willful, they do not tremble as they blaspheme the glorious ones, 11 whereas angels, though greater in might and power, do not pronounce a blasphemous judgment against them before the Lord. 12 But these, like irrational animals, creatures of instinct, born to be caught and destroyed, blaspheming about matters of which they are ignorant, will also be destroyed in their destruction, [13] suffering wrong as the wage for their wrongdoing. They count it pleasure to revel in the daytime. They are blots and blemishes, reveling in their deceptions, [1] while they feast with you. [14] They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed.  Accursed children! [15] Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, [16] but was rebuked for his own transgression; a speechless donkey spoke with human voice and restrained the prophet’s madness.

[17] These are waterless springs and mists driven by a storm. For them the gloom of utter darkness has been reserved. [18] For, speaking loud boasts of folly, they entice by sensual passions of the flesh those who are barely escaping from those who live in error. [19] They promise them freedom, but they themselves are slaves [2] of corruption. For whatever overcomes a person, to that he is enslaved. [20] For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first. [21] For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them. [22] What the true proverb says has happened to them: “The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire.”

THE DAY OF THE LORD WILL COME

3  This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, [2] that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, [3] knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. [4] They will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.” [5] For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, [6] and that by means of these the world that then existed was deluged with water and perished. [7] But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.

[8] But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. [9] The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, [1] not wishing that any should perish, but that all should reach repentance. [10] But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies [2] will be burned up and dissolved, and the earth and the works that are done on it will be exposed. [3]

[11] Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, [12] waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! [13] But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.

FINAL WORDS

[14] Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace. [15] And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, [16] as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures. [17] You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. [18] But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.

STUDY NOTES FOR 2 PETER 1

STUDY NOTE FOR 2 PETER 1:1 Simeon. Gk. Symeōn, which is closer to the Hb. form of the name. See note on 1 Pet. 1:1.

apostle. See note on 2 Cor. 1:1.

a faith of equal standing. Though it is possible that “the faith” refers to the subjective experience of the believer, it is more likely that it alludes to a body of doctrine. This is supported by the parallel in Jude 3, which refers to the Christians’ “common salvation” and “the faith that was once for all delivered to the saints.” As an apostle writing to those who will live on after his death (vv. 13–15), Peter assures his readers that they do not have a second-class Christianity, inferior to Peter’s and the other apostles’ (cf. John 20:29). This is because Peter and his circle of Christians have believed in the same core of gospel doctrine as that of the letter’s recipients.

by the righteousness. This probably refers to Christ’s fairness and impartiality in bestowing the gift of faith upon all types of people, rather than to the vicarious righteousness of Christ by which Christians are justified (Rom. 3:22; 4:6). That justification by faith is not in mind is evidenced further in that “the faith” is not the believers’ subjective faith but a set of beliefs. The word “righteousness” is generally used in an ethical sense in Peter’s letters (2:5, 21; 3:13; 1 Pet. 2:24; 4:18).

our God and Savior Jesus Christ. Since one definite article governs both nouns in the Greek (lit. “the God of us and Savior”), this phrase ascribes deity to Jesus. BACK TO 2 PETER 1:1

STUDY NOTE FOR 2 PETER 1:2 knowledge of God and of Jesus. “Knowledge” is an important theme in 2 Peter (related words occur eleven times); here it is likely a subtle attack on false teachers and their preoccupation with esoteric knowledge, which leads to immorality. Peter seems to reserve the particular Gk. word used here (epignōsis) for the fundamental saving knowledge of God gained in conversion (1:2, 3, 8; 2:20). Knowledge of God and of Jesus are connected because God is known savingly only in and through Jesus Christ (Matt. 11:27; John 1:18). BACK TO 2 PETER 1:2

STUDY NOTE FOR 2 PETER 1:3 called us to his own glory and excellence. A goal of the Christian is to live in a way that reflects God’s glorious attributes and His excellent character (vv. 4–8). BACK TO 2 PETER 1:3

STUDY NOTE FOR 2 PETER 1:4 partakers of the divine nature. Believers are not absorbed into deity; nor do they become divine. Rather, they have received the Holy Spirit and are sons of God (John 1:12; Rom. 8:9–21). As such, they are being conformed to the likeness of Christ (Rom. 8:29) and the image of God in them is being renewed in true righteousness. This will be consummated in our glorification, first when the presence of sin is removed in its entirely, and second when our bodies are resurrected so that we will bear the image of the “man of heaven” in body and soul (Rom. 8:20–25) 1 Cor. 15:12–57). BACK TO 2 PETER 1:4

STUDY NOTE FOR 2 PETER 1:5–7 The order of virtues here (“faith ... love”) is not a sequence in time, as if stages of the Christian life were being described (vv. 8, 9). Peter is using a rhetorical figure that builds a series of elements to a climax. The beginning and conclusion of the series are significant, however. Early Christian virtue lists often begin with “faith,” the starting point of the Christian life, and end with “love” (Rom. 5:1–5; 1 Cor. 13), the preeminent fruit of the Christian life. These fruits reflect God’s character. BACK TO 2 PETER 1:5

STUDY NOTE FOR 2 PETER 1:7 brotherly affection. Gk. philadelphia, the family affection among believers as brothers and sisters in God’s family (Rom. 12:10; Heb. 13:1; 1 Pet. 1:22). BACK TO 2 PETER 1:7

STUDY NOTE FOR 2 PETER 1:8 if these qualities are yours ... they keep you from being ... unfruitful. The “qualities” of God that they are to reflect are understood to be “fruits” resulting from knowing “our Lord Jesus Christ.” They are the inevitable result of faith, not things added to faith in order to achieve a right standing before God (cf. Rom. 3:21–26; James 2:14–26). BACK TO 2 PETER 1:8

STUDY NOTE FOR 2 PETER 1:9 nearsighted ... blind. Lit. “blind, being nearsighted.” The combination of terms here is unique, since the two physical conditions are mutually exclusive. Some suggest on the basis of the etymology of the Gk. word for “nearsighted” that Peter is alluding to the squinting or narrowing of the eyes, and that a deliberate rejection of the truth is in view. However, because the nearsighted person squints in order to see better, it is possible that Peter is simply multiplying related terms for effect. It is clear that the qualities that believers are to reflect are inevitable byproducts of their having been “cleansed from former sins.” BACK TO 2 PETER 1:9

STUDY NOTE FOR 2 PETER 1:10 confirm your calling and election. While God’s choice of the elect is firm and certain in God (2 Tim. 2:19), the identity of those whom He has chosen from all eternity may not always be obvious to the individual Christian. Assurance of God’s call comes through the evidence of the Holy Spirit’s influence in our lives as it produces good works (Gal. 5:22–24; 1 John 3:10, 14), in conjunction with the internal testimony of the Spirit in our hearts (Rom. 8:16; Gal. 4:6). We grow in our assurance of our election and salvation as we see spiritual fruit in our lives.

if you practice these qualities. God’s promise of salvation is to those with a genuine, persevering faith (Matt. 10:22; 24:12, 13; Heb. 3:6). True faith perseveres to the end and will inevitably bear good “qualities” or fruit (Gal. 5:6, 22, 23). The presence of the aforementioned qualities in our lives gives us assurance that our faith is genuine, and thus that we will be warmly received by the Lord. However, these qualities do not merit entry into heaven for us. Instead, they are the fruit of what does merit salvation for us—the perfect righteousness of Christ that we receive through faith in Him alone (Rom. 3:21–4:25; 5:12–21; 2 Cor. 5:21). BACK TO 2 PETER 1:10

STUDY NOTE FOR 2 PETER 1:13, 14 in this body. This phrase emphasizes the transitory nature of human life this side of Christ’s return (2 Cor. 5:1, 4). BACK TO 2 PETER 1:13

STUDY NOTE FOR 2 PETER 1:15 make every effort. Peter’s purpose in writing this epistle is to establish his readers firmly in the truth of the gospel (v. 12).

departure. Lit. “exodus.” Death is a “going out” or “departure” from this life (Luke 9:31 note). BACK TO 2 PETER 1:15

STUDY NOTE FOR 2 PETER 1:16 we. Peter links his message with that of the other apostles to affirm that they all preach the same message.

myths. This word is always used in the NT in a negative sense and in contrast to the truth of the gospel (1 Tim. 1:4; 2 Tim. 4:4).

the power and coming of ... Christ. The Gk. word translated “coming” is parousia, the usual NT term for Christ’s second coming in glory (3:4, 12; Matt. 24:27; 1 Thess. 3:13). “Power” is elsewhere associated with Christ’s coming as well (Matt. 24:30).

eyewitnesses of his majesty. Peter was present at Christ’s transfiguration (Matt. 17:1–8 and par.; cf. 2 Pet. 1:17, 18). The eyewitness testimony of the apostles to the transfiguration establishes the truth of Peter’s message in general, and in particular provides the historical basis for the apostolic expectation of the second coming. The transfiguration was understood by the apostles to have been a brief anticipation of the divine glory with which Christ will return to earth (Matt. 16:27–17:8). BACK TO 2 PETER 1:16

STUDY NOTE FOR 2 PETER 1:17 Majestic Glory. An indirect way, typical of Jewish speech, of referring to God Himself. One reason for speaking indirectly was to avoid any possible misuse of the sacred name of God. BACK TO 2 PETER 1:17

STUDY NOTE FOR 2 PETER 1:19 we have the prophetic word more fully confirmed. The prophetic word of Scripture may be considered here to be a more solid proof than even the spectacular experience of witnessing the transfiguration. It is better, however, to view the Gk. word rendered “more sure” as “most sure” or “guaranteed,” so that the apostles’ reliable eyewitness testimony is on a parallel with the reliable Scriptural witness. Both the apostolic and Scriptural testimonies are completely valid. In fact, the apostolic testimony of the NT that confirms the prophetic word of the OT gives us even more assurance that the prophets and apostles have both testified to the truth.

the morning star. This probably alludes to Num. 24:17, a passage that is interpreted messianically (Rev. 2:28; 22:16). If so, the symbol refers to Christ in His second coming.

rises in your hearts. A difficult phrase, since “day dawns” and “morning star” apparently refer to the second coming of Christ, an external event. Peter probably refers to the effect on believers of the full revelation that will accompany Christ’s return. His readers must pay attention to the sure “prophetic word” until the day when that word will be superseded by the full revelation to come. BACK TO 2 PETER 1:19

STUDY NOTE FOR 2 PETER 1:20 someone’s own interpretation. Some take this verse to be about the interpretation of scriptural prophecy, to the effect that no one is allowed to interpret Scripture on his own, privately. But Peter’s concern here is the reliability of Scripture itself (as a further explanation of the “the prophetic word more fully confirmed” in v. 19), not the authority of those who interpret it. That point comes up later (3:16). In the present context, Peter is arguing that the prophetic testimony in Scripture comes from God, including both the prophetic visions but the prophetic words that describe and interpret them (Dan. 8:15–19; Zech. 1:9). The idea, then, is that the prophetic Scriptures and their meaning originate with God and not with human authors. Peter’s statement in v. 20 may be, in part, a polemic against the false teachers who were twisting the meaning of Paul’s letters, as well as “the other Scriptures” (3:16). However, the phrase “no prophecy of Scripture comes from someone’s own interpretation” may be rendered, “no prophecy of Scripture comes from one’s own unloosing.” This would mean that it is not the “interpretation” or meaning of Scripture that is Peter’s primary focus, but the final source of Scripture. That is, no OT author was ever the ultimate author or source of Scripture—they did not “unloose” it from themselves. In confirmation of this understanding, v. 21 goes on to cite the Holy Spirit’s activity in the composition of Scripture. Either of the above two meanings—that God is the source of proper interpretation or that God is the ultimate source of Scripture—is possible grammatically, but either way, the emphasis is on the sovereignty of God in revealing Himself in His Word and the idea that His illumination is required for a proper understanding of Scripture is certainly implied even if it may not be the primary focus of the text. Scripture is not a record of private, fallible religious opinion but the very revelation of the One who is Truth, namely, the Lord Himself, and the Spirit of the Lord grants understanding of His Word to His people (cf. 1 Cor. 2:6–16; 2 Cor. 3:12–18). See theological note “The Illumination of the Holy Spirit” on p. 2018. BACK TO 2 PETER 1:20

STUDY NOTE FOR 2 PETER 1:21 carried along by the Holy Spirit. The Holy Spirit is the source of prophecy, enabling the prophets to speak and write as God’s representatives and deliver His infallible, inerrant Word (2 Tim. 3:16; 1 Pet. 1:10–12). BACK TO 2 PETER 1:21

STUDY NOTES FOR 2 PETER 2

STUDY NOTE FOR 2 PETER 2:1 heresies. The Gk. term at one time referred to groups or sects in a neutral sense (cf. “sect”; Acts 24:5). It was used by Paul of divisive groups (1 Cor. 11:19; Gal. 5:20) and it came to denote the specific teachings of such groups. Here, teachings regarding Christian conduct are probably in view—conduct that placed the teachers under judgment (v. 3; 3:7).

denying the Master who bought them. Peter is not saying Christians can lose their salvation (John 10:28, 29; Rom. 8:28–30) but is describing the false teachers in terms of their own profession of faith (vv. 20, 21). By teaching and practicing immorality, they despise the lordship of Christ and prove their profession to be false (1 John 2:3, 4, 19). They deny the one whom they have falsely claimed to serve as His precious possession.

Though some take the phrase “the Master who bought them” to mean that Christ’s substitutionary death applies to all rather than to the elect only (see theological note “Definite Atonement” on p. 1875), Peter’s concern here is to highlight the responsibility of the false teachers rather than to advance a theory of the atonement. It was the false teachers’ claim that Christ “bought them,” but such a claim is valid only for true believers. With their claim to be redeemed by Christ, their “sensuality” (v. 2) brings particular dishonor on Christ and His sacrifice for sin. It provides a false testimony to the world that lawlessness is the fruit of salvation. BACK TO 2 PETER 2:1

STUDY NOTE FOR 2 PETER 2:2 sensuality. Incorrigible and reckless sensual indulgence, especially in sexual immorality (1 Pet. 4:3).

blasphemed. Immoral behavior by those who claim to be Christians gives Christianity a bad name among unbelievers. Christians are often urged to exhibit exemplary behavior so that the cause of the gospel will not be hindered (1 Tim. 6:1; Titus 2:5, 9, 10). BACK TO 2 PETER 2:2

STUDY NOTE FOR 2 PETER 2:3 in their greed. The teachers of the gospel are permitted to earn their living by teaching the gospel. What Scripture prohibits is seeing the gospel ministry as the means for great financial gain or for exploiting others for their wealth. See 1 Cor. 9:14, 15; 2 Cor. 12:17, 18; 1 Tim. 6:5; 1 Pet. 5:2 and note. For such forbidden conduct, these false teachers and those who follow them will be judged. BACK TO 2 PETER 2:3

STUDY NOTE FOR 2 PETER 2:4 angels when they sinned. The meaning of this phrase is disputed. Many view this as an allusion to the sin of the “sons of God” in Gen. 6:1–4 (cf. Jude 6). On this reading, Peter may be assuming for illustrative purposes the elaboration of the Gen. 6 narrative in the apocryphal book of 1 Enoch (Jude 14 note). While “sons of God” can refer to angels (e.g., Job 1:6; 2:1), this interpretation is not without difficulties (Gen. 6:2 note). Others speculate that the “angels” are the evil angels who sinned before the fall of humanity in Gen. 3. Either way, the point is that if God judged evil angels, He will certainly judge ungodly people as well.

cast them into hell. The verb means “to cast into Tartarus.” In Greek mythology, Tartarus was the place of punishment for departed spirits. Just as Paul can quote an apt verse from a pagan writer for his own purposes (cf. Acts 17:28; Titus 1:12), so Peter here uses Homeric imagery to convey the idea of a special place of confinement and torment until final judgment. BACK TO 2 PETER 2:4

STUDY NOTE FOR 2 PETER 2:5 herald of righteousness. This description of Noah is unique in Scripture, but is well known in Jewish tradition. It refers either to exhortations to repent and obey God that are not recorded in the OT, or to Noah’s lifestyle, that condemned sin and commended righteous living to his contemporaries (Gen. 6:9). BACK TO 2 PETER 2:5

STUDY NOTE FOR 2 PETER 2:7, 8 righteous Lot. A surprising description in view of the portrait of Lot in Genesis (Gen. 19). Lot’s righteousness may have been inferred from Abraham’s intercession for the righteous of Sodom and Lot’s subsequent deliverance. Peter may also be speaking of Lot in a comparative sense. Despite Lot’s sin, Sodom’s transgressions were so heinous that Lot, comparatively speaking, was a righteous man. BACK TO 2 PETER 2:7, 8

STUDY NOTE FOR 2 PETER 2:9 then the Lord. The implication of the three examples in vv. 4–8 is clear: if God has judged sinful angels and ungodly people in the past, He will surely judge the wicked at the final judgment and deliver the righteous.

keep ... under punishment. Some commentators and most English translations see here a reference to preliminary punishment before the final judgment; this is the most natural reading of the Greek. Other commentators, including Calvin, understand it as a reference to future punishment on judgment day (i.e., “reserve the unjust for punishment on the day of judgment”). Because Peter’s concern in this passage is the certainty of final judgment, the latter seems more appropriate to the argument than the former, though Peter may have both understandings in view. BACK TO 2 PETER 2:9

STUDY NOTE FOR 2 PETER 2:10 blaspheme the glorious ones. The term “blaspheme” can also be translated “slander,” and the phrase “glorious ones” is probably a reference to angels. The statement in v. 11 that “whereas angels ... do not pronounce a blasphemous judgment against them” (cf. Jude 10, 11) indicates that evil angels are in view. When warned of the danger of falling into the power of the spiritual forces of evil (cf. 1 Cor. 5:5; 1 Tim. 1:20), the false teachers apparently mocked the power of the devil and his demons. The false teachers seem to have “slandered” the devil and his minions by denying their work, opening themselves up to further deception from the father of lies. If one does not understand Satan’s power, one cannot discern it or be on guard against his influence. Even today, a flippant attitude toward Satan and his power can lead to spiritual danger. The devil prowls about looking for those whom he may devour, and he finds it easiest to devour those who are unsuspecting or those who deny the reality of His work in the world. Such people are unable to follow Peter’s admonition to firmly resist Satan (1 Pet. 5:8–9). BACK TO 2 PETER 2:10

STUDY NOTE FOR 2 PETER 2:13 their deceptions, while they feast with you. The false teachers were not promoting love at their feasts (Jude 12) but harmful lies. Peter uses a Gk. word for “deceptions” which sounds similar to the word for “love.” BACK TO 2 PETER 2:13

STUDY NOTE FOR 2 PETER 2:14 eyes full of adultery. Lit. “eyes full of an adulterous woman,” a vivid portrayal of their insatiable sensuality (v. 2 note).

entice unsteady souls. In contrast to the “established” believers of 1:12, the “unsteady” lack a firm foundation in the Christian faith and are easy prey to the enticements of false teachers.

trained in greed. An athletic metaphor. At least part of their purpose in making disciples was to profit financially from them (vv. 3, 15). BACK TO 2 PETER 2:14

STUDY NOTE FOR 2 PETER 2:15 way of Balaam. First-century Jewish interpretative tradition made Balaam proverbial for his greed, so the false teachers with their desire for gain are compared to him (Jude 11). According to Num. 31:16, he was also guilty of leading others into sin. BACK TO 2 PETER 2:15

STUDY NOTE FOR 2 PETER 2:16 speechless donkey. Peter probably intends an ironic contrast with v. 12. While the false teachers resembled “irrational animals” in their slavery to greed, their prototype Balaam was himself rebuked by a beast. BACK TO 2 PETER 2:16

STUDY NOTE FOR 2 PETER 2:17 waterless springs. Just as water sustains physical life, so true spiritual teaching nourishes spiritual life (Prov. 13:14; John 4:13–15)—a vivid image in a culture where water was a treasured resource. Like the dry well that only disappoints the thirsty (Jer. 14:3), the false teachers can only deceive and disappoint.

mists driven by a storm. Like hazy clouds that provide no refreshing rain (Jude 12), the false teaching cannot provide spiritual sustenance. BACK TO 2 PETER 2:17

STUDY NOTE FOR 2 PETER 2:18 entice ... those who are barely escaping. New converts or those not yet well grounded in the faith fall prey to the false teachers (v. 14 and note). BACK TO 2 PETER 2:18

STUDY NOTE FOR 2 PETER 2:19 They promise them freedom. The false teachers may have twisted Paul’s declaration that the Christian is not under law into the basis for their mistaken teaching that the Christian is free from the restraint of God’s moral law (3:15, 16; cf. Rom. 6:15; 1 Cor. 9:21; Gal. 5:18).

slaves of corruption. A profound irony of sin is evident here: the quest for freedom from God leads only to slavery to sin and self. True freedom from sin involves joyful “slavery” to God (cf. Rom. 6:18). When one is “overcome” by sin, that person is “enslaved” to that sin. BACK TO 2 PETER 2:19

STUDY NOTE FOR 2 PETER 2:20–22 The false teachers are probably in view, not those who “are barely escaping” (v. 18). These false teachers apparently professed to be Christians, but their return to their old sinful way of life showed that their knowledge of Christ and the way of righteousness was only superficial (v. 1 note), and their “escape” from “the defilements of the world” was only temporary. Thus, they demonstrated that they had never been genuine believers. BACK TO 2 PETER 2:20

STUDY NOTE FOR 2 PETER 2:21 better ... never to have known the way of righteousness. Deliberate rejection of the truth increases one’s responsibility before God and incurs a greater punishment than if one has less understanding and goes astray (Luke 12:47, 48). The phrase “to have known the way” refers to an intellectual knowledge of the ethical teachings and mode of life characteristic of Christians (note the phrase “holy commandment”). Perhaps the nature of their knowledge and faith are analogous to that of the demons who “believe and shudder” (James 2:19). This verse indicates that the conversion of the false teachers was illusory. Scripture elsewhere teaches that those who are truly regenerate will persevere in the faith (John 10:26–30; cf. 1 John 2:19). BACK TO 2 PETER 2:21

STUDY NOTE FOR 2 PETER 2:22 The dog ... the sow. Ancient Jews despised dogs (Ex. 22:31; Prov. 26:11; Rev. 22:15) and swine were avoided as unclean (Lev. 11:7; Is. 65:4). Peter’s point is that mere religious profession or even outward change does not change a person’s heart. The apostasy of the false teachers has revealed their true unbelieving nature. BACK TO 2 PETER 2:22

STUDY NOTES FOR 2 PETER 3

STUDY NOTE FOR 2 PETER 3:1 second letter. The first letter may well be 1 Peter, and if so, the recipients of the two letters are the same.

stirring up ... by way of reminder. If 1 Peter is in view, the reminder is probably Peter’s general concern, quite evident in both epistles, that his readers should live holy lives worthy of the gospel. BACK TO 2 PETER 3:1

STUDY NOTE FOR 2 PETER 3:2, 3 the last days. See note on 1 Pet. 1:20. The OT prophets and Christ through the apostles predicted that scoffing false teachers would arise to assault the church (cf. Jude 17, 18). BACK TO 2 PETER 3:2, 3

STUDY NOTE FOR 2 PETER 3:4 the promise of his coming. From the delay in Christ’s return, the false teachers wrongly concluded that He would never return to judge them. Peter portrays their scoffing as ironic evidence that the last days are indeed present.

since the fathers fell asleep. Probably a reference to OT forefathers (John 6:31; Acts 3:13), since v. 2 has said that the OT prophets had prophesied this coming and day of judgment (vv. 5–7). Nevertheless, many interpret this as a reference to the deaths of people who belonged to the first Christian generation, especially Christian leaders such as Stephen (Heb. 13:7). Either way, the false teachers were asserting that the cycle of life and death would continue eternally, that the world would continue on in its present state forever, thereby denying that God would intervene decisively to judge the wicked and reward His servants. BACK TO 2 PETER 3:4

STUDY NOTE FOR 2 PETER 3:5, 6 Against the false teacher’s denial that God would intervene in history, Peter cites creation and the flood as prime examples of God’s intimate involvement and intervention in the process of history.

3:5 out of water and through water. God created the earth by separating and gathering the waters (Gen. 1:2, 6–10).

the word of God. His creative command (Gen. 1:3–30; Ps. 33:6; Heb. 11:3). God preceded history; the heavens and earth came into existence only at His command. He created all things out of nothing, by His word. BACK TO 2 PETER 3:5

3:6 world ... perished. God also intervened, in judgment, with the flood (2:5; Gen. 6–8). BACK TO 2 PETER 3:6

STUDY NOTE FOR 2 PETER 3:7 by the same word. The same divine word that created the world and brought judgment at the flood. Whether it is manifested by water or fire, the power of God’s word in creation, in the flood, and in the final judgment is emphasized.

stored up for fire. Sodom and Gomorrah serve for Peter as a paradigm of final fiery judgment (2:6). Although this picture of a universal inferno at the last judgment is unique to Peter, the idea of divine judgment by fire is common in the OT (e.g., Deut. 32:22; Is. 66:15, 16; Mal. 4:1) and is found in the NT as well (e.g., Matt. 3:12; 1 Cor. 3:13; 2 Thess. 1:7, 8). BACK TO 2 PETER 3:7

STUDY NOTE FOR 2 PETER 3:8 one day ... a thousand years. This passage—and Ps. 90:4, upon which it is based—is sometimes cited in support of the theory that every time a “day” is mentioned in biblical prophecy, it should be understood as referring to a literal thousand years. This interpretation is implausible. Rather, Peter’s point is to assert that God is sovereign over time and that His perspective on time differs radically from ours. BACK TO 2 PETER 3:8

STUDY NOTE FOR 2 PETER 3:9 as some count slowness. See v. 4.

patient ... all should reach repentance. Peter’s Christian readers must realize that the apparent delay of divine judgment is a sign of God’s forbearance and mercy toward them, particularly toward the believers in their midst who have been confused and misled by the false teachers. The repentance in view, for the sake of which God delays judgment, is that of God’s people rather than the world at large. God is not willing that any of His elect should perish (John 6:39). In the context of this epistle, the “any” of this verse refers back to the “us” of 1:3, indicating that Peter is talking about the elect, those whom God has granted everything necessary for life and godliness. The verse is not teaching that God wants everyone to be saved such that He is frustrated by the fact that not everyone is saved, and it is not endorsing a universalism that says everyone will be saved in the end. God has an elect people whom He has purposed to redeem and who will therefore be saved, for no purpose of His can be thwarted (Rom. 9:1–29; cf. Job 42:2). The Lord does not delight in the death of the wicked, but His eternal purposes are not overturned and He is not thrown into depression when people reject His gospel (Ezek. 18:32; cf. 1 Tim. 2:4 and note). BACK TO 2 PETER 3:9

STUDY NOTE FOR 2 PETER 3:10 day of the Lord. The time of divine intervention and judgment (Is. 13:9–13; Joel 1:15; 3:14; 1 Thess. 5:2), synonymous with the second coming of Christ (v. 12).

like a thief. Jesus used this metaphor to convey how unexpected the event would be (Luke 12:39, 40).

the heavens ... with a roar. The language is reminiscent of the OT and of Jesus Himself (Is. 34:4; 64:1–4; Matt. 24:29–31).

heavenly bodies. Gk. stoicheia, a term used for (1) the elements making up the world (according to philosophers, these were earth, air, fire, and water); (2) heavenly bodies such as the sun, moon, and stars; (3) angelic beings with power over nature (see Introduction to Colossians: Special Issues). Most interpreters favor (2) or a combination of (2) and (3).

will be exposed. Or “found.” The Gk. text of this phrase is disputed (text note). Some manuscripts say “will be burned up,” presumably to mean that the earth will undergo a catastrophic judgment. However, the reading of “found” (i.e., “exposed”) is likely what was originally written by Peter. The phrase “the works that are done on it [the earth] will be exposed” likely means that the ungodly works of unbelievers will be clearly revealed at the last judgment as the basis for their judgment. This Gk. word for “found” occurs often in the NT in a courtroom context and is related to the determination of guilt or innocence. That the meaning here is to “find works” deserving of judgment is apparent from v. 14, where the recipients of the letter are to be “diligent to be found by Him in peace, spotless and blameless” on the day of judgment, for which they are “looking” (cf. 1 Pet. 1:7). BACK TO 2 PETER 3:10

STUDY NOTE FOR 2 PETER 3:11 Christians’ belief in the imminent coming of Christ and final judgment should motivate them to live in “holiness and godliness.” Our beliefs about the end times should not be detached from our personal lives but should be inextricably linked with our behavior. BACK TO 2 PETER 3:11

STUDY NOTE FOR 2 PETER 3:12 hastening the coming. Though sometimes translated “eagerly awaiting,” the Gk. word usually means “hasten.” The time of Christ’s coming is determined by the sovereign counsel of God, but it does not take place without reference to other events (also ordained by God). That God’s delay is merciful (v. 9 and note) indicates that the evangelization of the elect is one relevant factor (Mark 13:10). Other factors include prayer (Luke 11:2) and obedience (v. 11). Such a teaching should profoundly encourage Christians. Our actions do matter, and God has ordained that the second coming of Christ will occur in conjunction with our service to Him. As the church becomes more faithful, the return of Christ, from our perspective, comes nearer, though from God’s perspective the day and hour is fixed eternally (Matt. 24:36). Another possible translation of the Gk. verb rendered “hastening” in the ESV is that of “being zealous for” the final day to come, since virtually the same verb is used in v. 14 to refer to “being zealous to be found by” God in righteousness when the last day comes (cf. 1 Pet. 1:10, where it means “be zealous”).

the day of God. An unusual expression (Rev. 16:14), equivalent to “the day of the Lord” (v. 10). The use of the phrases “day of the Lord” and “day of God” for Christ’s second coming indicates Peter’s high Christology: the coming One is none other than God Himself. BACK TO 2 PETER 3:12

STUDY NOTE FOR 2 PETER 3:13 new heavens and a new earth. This is an allusion to the well-known prophecy of the new creation in Is. 65:17 and 66:22. See theological note “Heaven” on p. 2330 and note on Rev. 21:1, where the same allusion to Isaiah is made. BACK TO 2 PETER 3:13

STUDY NOTE FOR 2 PETER 3:14 See note on v. 12. BACK TO 2 PETER 3:14

STUDY NOTE FOR 2 PETER 3:15 patience ... as salvation. See notes on vv. 9 and 12.

wisdom given him. Tantamount to a claim of divine inspiration for Paul’s letters (v. 16 note; cf. Eph. 3:2–7). BACK TO 2 PETER 3:15

STUDY NOTE FOR 2 PETER 3:16 the other Scriptures. Peter views Paul’s letters, mentioned in v. 15, in the same category as the inspired, authoritative writings of the OT (v. 15; 1:20, 21), and in harmony with Paul’s own claims to unique apostolic authority (Rom. 1:1; 1 Cor. 2:13; Gal. 1:1). This is an important verse for showing that the apostles intended to give us new covenant Scripture when they wrote. BACK TO 2 PETER 3:16

STUDY NOTE FOR 2 PETER 3:17 lawless people. The false teachers, characterized as people who ignore all moral restraints.

lose your own stability. Not that true believers can lose their salvation (2:21 note), but a warning to them of their own weakness and the dangers that surround them, to motivate them to watchfulness and growth in godly living. Those who do finally “lose” their “stability” are those who do not persevere in the faith to the end, thus showing that their faith was only superficial and temporary, not genuine, just like the pseudo-faith of the false teachers whom they would end up following (cf. 2:20–22; 1 John 2:19). BACK TO 2 PETER 3:17

STUDY NOTE FOR 2 PETER 3:18 grow in ... knowledge. This knowledge is the ever-deepening experience of Christ and understanding of His truth that should characterize the entire course of the believer’s life, as opposed to the pretentious, esoteric knowledge of the false teachers.

To him be the glory. This statement presupposes the deity of Christ (v. 12; 1:1 notes). It ascribes glory directly to Him (Rev. 1:5, 6).

to the day of eternity. Glory belongs to Christ both now and throughout the endless day that will dawn when He comes again (1:19; Is. 60:19, 20). BACK TO 2 PETER 3:18

FOOTNOTES FOR 2 PETER 1

1 Some manuscripts Simon 2 Or slave (for the contextual rendering of the Greek word doulos, see Preface) 3 Or by 4 Or virtue 5 Or excellence; twice in this verse 6 Greek these things; also verses 9, 10, 12 7 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church

1 Greek tent; also verse 14 2 Or my Son, my (or the) Beloved

FOOTNOTES FOR 2 PETER 2

1 Greek Tartarus 2 Some manuscripts pits 3 Some manuscripts an example to those who were to be ungodly 4 Or temptations 5 Greek who go after the flesh

1 Some manuscripts love feasts 2 Greek bondservants

FOOTNOTES FOR 2 PETER 3

1 Some manuscripts on your account 2 Or elements; also verse 12 3 Greek found; some manuscripts will be burned up

The FIRST EPISTLE of

John

TITLE AND AUTHOR

In style, diction, and content, 1 John follows the fourth gospel closely. It is almost certainly by the same author (see Introduction to John: Author). Despite the fact that 1 John does not identify its author explicitly and the fact that many scholars believe the gospel of John does not identify its author either, the traditional assignment of these books to John the son of Zebedee cannot be disproved. It rests on firmer evidence than more speculative proposals of other authors, such as John the Elder or John Mark. The emphasis in 1:1 on authoritative proclamation and eyewitness testimony is most naturally seen as a reflection of John’s apostolic calling (cf. John 19:35; 20:3–8; 21:24).

DATE AND OCCASION

First John was written to warn and instruct the readers about false teaching (2:26; 3:7) that denied Jesus Christ had come in the flesh (4:2, 3). This teaching held that Christ only appeared to be human, so that there was no real incarnation and no divine Savior who was able to die as an atonement for sinners. Christ only seemed to die. There is much speculation about precisely who these false teachers were, but the letter does not offer much information about them. The false teaching of 1 John is generally known from early Christian history and is called “Docetism” (from the Gk. dokeō, “to seem” or “to appear”).

Some scholars think that the false teaching was a variety of Gnosticism, a religious movement that connected salvation with an experience of individual, esoteric revelation (from the Gk. gnōsis, “knowledge”). An example would be the teaching of the late-first-century teacher Cerinthus. Later writers regarded Cerinthus as both Gnostic and Docetic, but there is little in 1 John to connect the false teaching opposed there with the specific ideas attributed to Cerinthus, or even to Gnosticism more generally.

Several considerations indicate that 1 John was written after the gospel of John. First, it refers very briefly to ideas that the gospel unfolds much more clearly and fully. Apparently the original audience is presumed to have knowledge of the gospel. Second, the conflict with Docetism is absent from the gospel and appears to be a later development. Third, there is no hint in 1 John of the ideological conflict with “the Jews” that pervades the first half of the gospel. The gospel shows the Christian community painfully distinguishing itself from the Jewish people, while 1 John reflects a later time, when Christian self-identification was well established and could be presupposed.

Another indication for the date of 1 John comes from comparison with the letters of Ignatius and Polycarp that are to be dated no earlier than c. 110 A.D. These writings criticize false teachings similar to but more developed than those addressed in 1 John. To accommodate this development, 1 John should be dated some years earlier than 110 and likely at some point in the 90s.

GENRE AND LITERARY FEATURES

Although 1 John has traditionally been regarded as a letter, it lacks key distinguishing features of a letter (salutation, introductory greeting, final greeting; see “Introduction to the Epistles”). On the other hand, John addresses his readers as “my little children” (2:1). He seems to be writing to a specific group of people with whom he has a close relationship. In its basic purposes of admonition and instruction, 1 John is similar to most of the NT letters, though it is not a typical letter. Since there is no specific beginning address to a particular church or final farewell to particular people in a church, some scholars believe that 1 John may be a circular epistle that was intended for several churches.

The letter is notoriously difficult to outline, since unlike the structure of Paul’s letters, there appears to be no linear argument. There is a repetition of discussions or arguments to which the author returns. The only semblance of structure appears to be a circular or conical kind of movement throughout. It may be a type of rhetoric known in the ancient world that repeatedly amplified themes laid out in the beginning of the writing.

Another interesting feature of 1 John is its use of John’s gospel, which likely had been written earlier in the 80s or early 90s A.D., or perhaps even earlier. In fact, John’s gospel can be a key to understanding some of the issues in 1 John. For example, there is some debate about whether John makes a distinction throughout the letter between true spiritual believers (close to God) and true believers who are misguided (and not so close to God) or between true believers and pseudo-believers. First John uses terms such as light and darkness, truth and lie, and love and hate to make the distinction, terms that the gospel of John uses to distinguish true believers in the God of Israel (Jesus’ followers) from pseudo-believers in the God of Israel (the unbelieving Jewish leaders).

There is also a relationship between 1 John and 2 and 3 John. There are some common themes, though each letter has its own unique features. If, as is most likely, the same author is responsible for all three letters, it seems plausible that 1 John was written first, followed by 2 John and then 3 John.

CHARACTERISTICS AND PRIMARY THEMES

One of the recurring themes of 1 John is assurance. John seeks to reassure his readers that they are Christians, and he provides them with a number of ways in which they can know that they are believers. His method of assurance involves proceeding through a variety of contrasts. He contrasts those who walk in the light with those who walk in the darkness (1:6, 7), those who say they have no sin with those who confess their sin (1:8–10). He contrasts those who keep God’s commandments with those who do not (2:3–6), and those who love their brother with those who hate their brother (2:9–11; 3:11–15). He contrasts those who love the world with those who do not (2:15–17). He contrasts those who practice righteousness with those who practice sin (3:1–10). John contrasts those who love with those who do not love (4:7–12). Finally, he contrasts those who believe God and those who do not believe, those who have the Son and those who do not (5:10–12).

By means of contrast, John also explains how believers will be able to discern false teachers, or “antichrists.” Antichrists are those who “went out from us” in contrast to those who did not (2:18, 19). They went out “that it might become plain that they are not of us” (v. 19). The “antichrists” are those who deny “that Jesus is the Christ” (v. 22) in contrast with those who “confess” the Son (v. 23). The antichrists are also identified as those who do not confess that Jesus Christ “has come in the flesh” in contrast with those who do (4:2, 3). Interspersed throughout this series of contrasts by means of which John both assures his readers and enables them to exercise discernment is the repeated phrase “by this we know” (2:3; 3:16; 3:24; 4:6, 13; 5:2). His intent is to provide his readers with the doctrinal knowledge they need in order to judge rightly regarding their own faith and the faith of others. The common theme is an echo of Jesus’ words in the Sermon on the Mount: “You will recognize them by their fruits” (Matt. 7:16, 20). His purpose is to encourage them to flee from sin (2:1)

Another primary theme in 1 John is love. It is a particular emphasis in chs. 3 and 4, but it occurs throughout the epistle. In those who keep God’s Word, John says, God’s love is perfected (2:5). Those who abide in the light love their brother (2:10). John insists that love of the Father is inconsistent with love of the world (2:15). Furthermore, we are children of God as a result of His love for us (3:1). Love for one another characterizes Christians and is evidence of the indwelling love of God (3:11–24). We are to love one another because love is from God (4:7). John tells his readers that their love is founded on God’s love. God demonstrated His love for us by sending His Son to be the propitiation for our sins (4:8–10). Because He so loved us, we are to love one another (4:11–12). To abide in love is to abide in God for “God is love” (4:16). Finally, John explains, love of God is inconsistent with hatred of one another. Whoever loves God must also love his brother (4:20, 21).

THEOLOGY OF 1 JOHN

Several theological emphases are to be found in John’s first epistle. Among the most significant of these include:

1. Eschatology. As do the other books of the NT, 1 John robustly espouses the idea that the latter days prophesied by the OT have begun to be fulfilled with the coming of Christ, are ongoing throughout the church age, and will be consummated at Christ’s second coming. These aspects of eschatology, as well as John’s other theological themes, are elaborated in the study notes.

2. God. God is light (1:5, 7), truth (implied in 4:6), and love (4:8, 9, 16), and the Father of Jesus Christ (1:3; 4:15) and of His people (2:13; cf. 3:10). God has expressed His love to His people through sending His Son (4:9–11, 19), and His love is the source for Christians’ love for one another (3:16; 4:7, 9–12). Each of these characteristics is the subject of some meditation, but always in connection with the development of corresponding virtues in the believers. The ideals of purity and love that are held out to the reader are gifts from God, communicated from His self-revelation. At the same time, they are made real in the believer’s experience through the believer’s practice of them . This reality is possible through being born again and through the forgiveness of sins.

3. End-time Eternal Life for God’s People. Christ is called “the eternal life” (1:2). The reason for this most likely is that He not only possesses eternal life because of His deity, but because of His resurrection. People who trust in Jesus come into union with Him as the resurrected Christ, so that they partake of “eternal life” (5:11–13, 20), which is eternal resurrection life, which begins spiritually in this age and is completed later in physical resurrection. Thus, believers have “passed out of death into life” (3:14), which is “eternal life” (5:13) and which is a clear allusion to John 5:24, where the same language is used together with “eternal life.” John 5:25 says this is a spiritual resurrection happening “now” at the present “hour,” and that will be completed in physical resurrection (5:28, 29).

4. The Holy Spirit. Believers have been given the Spirit, which assures them that God “abides” in them (3:24; 4:13). The Spirit enables believers to accept the apostolic testimony to Jesus (4:6) and to maintain the truth of Christ’s incarnation (4:2). The “Spirit is the truth” (5:6b). Therefore, the Spirit’s testimony can be trusted (5:6a), for example, with respect to His witness that the divine Christ has come in the flesh (5:6, 8). John refers to the Spirit’s work through speaking of their “anointing” by the Spirit, which enables them to know the crucial truths of the gospel (“you all have knowledge”; 2:20) in contrast to the competing false teaching (2:19–21; 2:26, 27).

5. The Latter-Day Tribulation and Coming of Antichrists and False Teachers. The spirit of antichrist (4:3), a latter-day enemy of the gospel, attacks at every point. He impugns the self-revelation of God by trying to deny that the Son of God truly came in the flesh, that is, was incarnated. In this way, he threatens to undermine the believer’s confidence before God. Moreover, the adversary tries to make the case that someone can believe in God without taking part in the love and kindness that is God’s nature. This would make salvation also a mere appearance. To the light and truth of the gospel, the spirit of antichrist, which may appear in several individuals who can rightly be called antichrists, opposes by darkness, lies, and the rule of hatred and mental confusion. The only defense against this end-time enemy is to hold to the truth of God’s Word (cf. 2:14), especially the revelation that the divine Son has come in the flesh and, as a man, died for His people, who can rely on His commandments and follow them by the power of His Spirit.

1 JOHN IN THE LARGER STORY OF THE BIBLE

John writes as one who was an eyewitness of the turning point of redemptive history. All of the promises and prophecies of the OT began to be fulfilled with the incarnation of the Son of God, and John was a witness to this incarnation (1:1–3). John’s contrasts between light and darkness recall the creation narrative of Gen. 1. His reference to the children of God (3:1) and the children of the devil (3:10) recall the distinction God makes between the seed of the woman and the seed of the serpent (Gen. 3:15). John presents the entire Christian life as a continuation of the cosmic spiritual battle that began at the fall and continues until the final judgment. Our enemies in this battle are represented as “antichrists” who deny the incarnation of the Son in the flesh (2:18, 22; 4:3). Although the cosmic battle continues, there is no question about who will win: “The darkness is passing away and the true light is already shining” (2:8, 17). In fact, the decisive victory in the cosmic battle has already been won because the Son of God came “to destroy the works of the devil” (3:8; cf. Heb. 2:14). Christians, then, live between the decisive victory won at the cross and the consummation of that victory, when sin, death, and the devil will be cast away (cf. Rev. 20:10, 14). The consummation has not yet come, but when it does, not only will our external enemies be vanquished, but our internal enemies will be a thing of the past as well. John tells us that on that day, “we shall be like him, because we shall see him as he is” (3:2).

CHRIST IN 1 JOHN

John declares that God has been revealed in Christ in order to communicate eternal life to those who believe. The letter opens with a focus on the incarnate Christ as the “Word,” whom the apostles had heard, seen, and touched, and whom they proclaimed (1:1–3). This emphasis here and elsewhere in the letter (4:2; 5:1, 5–7; cf. 4:15) is an attempt to counter the false teachers’ claim that the divine Christ did not truly take on human form (2:22, 23; 4:3). There is also emphasis on Christ’s dying for His people as a penal substitute (e.g., 2:2; 3:16; 4:10), cleansing them from sin by His blood (1:7), and coming to “destroy the works of the devil” (3:8). Christ’s giving of Himself is the epitome of love (3:16). Christ’s vicarious death is also related to the false teaching that the divine Christ did not truly take on human form but perhaps only appeared to do so. If this false teaching were true, then Christ’s death for human sinners would not be effective, since He would not have been a real human representative, bearing human sin in behalf of other human beings. Christ is also called “the word of life” and “the eternal life” (1:1, 2).

SPECIAL ISSUES

While 1 John is simple to read in both Greek and its English translation, its concepts are profound and sometimes hard to understand. Some of the more difficult of these to understand, at least upon first reading, are such concepts as:

1. “Not sinning” (3:6, 9; 5:18). First John 3:6 affirms that the genuine believers do not “keep on sinning.” Verse 9 states, “No one born of God makes a practice of sinning ... and he cannot keep on sinning because he has been born of God” (cf. 5:18). On the surface, these verses appear to say that true Christians should not sin at all.

That John is not making perfectionistic claims in 3:6, 9 is clear from 1:8–10. First, 1:8 says that if people claim not to be in a condition of sin, then they are liars; 1:10 says that if people claim not to have committed actual acts of sin, then they make God a liar. God has said that all are sinners, including Christians, who will not be completely without sin until their final glorification at the end of history. Thus, Christians should “confess their sins” throughout the course of their life (1:9).

In stating that believers do not “keep on sinning” and that they do not “make a practice of sinning” (3:6, 9), John is talking about the general course of a believer’s life. While believers will sin until they are glorified, the bent of their lives is not toward sin; rather, their primary orientation and direction is away from sin and toward God. This is evident in their confession of the true faith, their ongoing life of repentance, their love for other believers, and their progress in personal holiness as they put sin to death in their lives (1:8–10; 4:7, 8; 5:1–12).

2. “Sin that leads to death” (5:16). First John 5:16 says, “there is sin that leads to death.” Some think this refers to a particular sin that true believers can commit, which will lead to their physical but not spiritual death. But commentators do not agree on what type of sin this would be. Furthermore, the first part of 5:16 speaks of praying that God would “give” true believers “life,” which refers either to continuing to maintain the eternal spiritual resurrection life that had begun in them or to give them final, physical resurrection life at the very end of history. The opposite of “eternal life” is eternal “death,” which is likely what is in mind with the “sin that leads to death.” Thus, the sin that leads to death is not a sin that produces physical death but a sin that produces spiritual death—cuts one off from God’s blessed presence.

That the sin that leads to death is one that produces spiritual death is the view of those who believe that the “sin that leads to death” refers to the sin of apostasy (unbelief in the gospel), upon which a true believer would lose his salvation, i.e., spiritually suffer death. Similarly, it could refer to a sin of apostasy that reveals that a professing Christian was never really a Christian at all (2:19). The second option—apostasy that only false professors of faith commit—best fits the teaching of this epistle, since 3:6, 9 affirm that genuine Christians “cannot keep on sinning.” Those who have truly been born of God cannot live a life that is oriented away from the Lord; rather, they will continue to seek Him in faith and repentance. They will not be perfect, but they will keep coming to the Lord such that He will raise them up on the last day (cf. John 6:39, 40, 44). They will not commit the sin of final apostasy.

John does not teach that true believers can lose their salvation, and he does clearly affirm that apostatizing false teachers who profess to believe never had true faith to begin with (cf. 2:19). First John 5:16 speaks of this end-time sin of apostasy, which the elect will not commit but only those who profess faith falsely.

OUTLINE OF 1 JOHN

I. PROLOGUE: THE ORIGINAL APOSTOLIC MESSAGE CONCERNING ETERNAL LIFE (1:1–4)

II. THE FIRST EXPOSITION OF TRUE SALVIFIC COMMUNION WITH GOD (1:5–2:27)

A. Communion with God is demonstrated by acknowledging sin and Christ as the provision for sin (1:5–2:2)

B. Genuine faith is discerned by the end-time tests of righteousness and love (2:3–11)

C. Genuine faith is discerned by the end-time test of correct belief in Christ in contrast with the world and the antichrists’ view of Christ (2:12–27)

III. THE SECOND EXPOSITION OF TRUE SALVIFIC COMMUNION WITH GOD (2:28–4:6)

A. Divine sonship of believers is discerned by the test of righteousness (2:28–3:10a)

B. Divine sonship of believers is discerned by the test of love (3:10b–23)

C. Divine sonship of believers is discerned by the test of correct belief (3:23–4:6)

IV. THE THIRD EXPOSITION OF TRUE SALVIFIC COMMUNION WITH GOD (4:7–5:12)

A. Genuine faith is discerned by a love that comes from God and is rooted in faith (4:7–21)

B. Genuine faith is discerned by the test of correct belief, which is the basis of love (5:1–12)

V. EPILOGUE: TO GIVE ASSURANCE TO CHRISTIANS ABOUT THEIR SALVATION (5:13–21)

A. To give assurance to true Christians that eternal life is through Christ (5:13)

B. To give assurance that they have access to the Father through prayer, especially with respect to prayer for others in the Christian community (5:14–17)

C. To give assurance that genuine believers are characterized by righteousness and that they really have a relationship with God and Jesus (5:17–21)

THE WORD OF LIFE

1  That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life— 2 the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us— 3 that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. [4] And we are writing these things so that our [1] joy may be complete.

WALKING IN THE LIGHT

[5] This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. 6 If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. [7] But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8 If we say we have no sin, we deceive ourselves, and the truth is not in us. [9] If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. [10] If we say we have not sinned, we make him a liar, and his word is not in us.

CHRIST OUR ADVOCATE

2  My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. [2] He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 3 And by this we know that we have come to know him, if we keep his commandments. 4 Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, 5 but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: [6] whoever says he abides in him ought to walk in the same way in which he walked.

THE NEW COMMANDMENT

[7] Beloved, I am writing you no new commandment, but an old commandment that you had from the beginning. The old commandment is the word that you have heard. 8 At the same time, it is a new commandment that I am writing to you, which is true in him and in you, because [1] the darkness is passing away and the true light is already shining. 9 Whoever says he is in the light and hates his brother is still in darkness. 10 Whoever loves his brother abides in the light, and in him [2] there is no cause for stumbling. 11 But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.

[12] I am writing to you, little children,

because your sins are forgiven for his name’s sake.

[13] I am writing to you, fathers,

because you know him who is from the beginning.

I am writing to you, young men,

because you have overcome the evil one.

I write to you, children,

because you know the Father.

14 I write to you, fathers,

because you know him who is from the beginning.

I write to you, young men,

because you are strong,

and the word of God abides in you,

and you have overcome the evil one.

DO NOT LOVE THE WORLD

[15] Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. [16] For all that is in the world— the desires of the flesh and the desires of the eyes and pride of life [1]—is not from the Father but is from the world. [17] And the world is passing away along with its desires, but whoever does the will of God abides forever.

WARNING CONCERNING ANTICHRISTS

[18] Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. [19] They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. [20] But you have been anointed by the Holy One, and you all have knowledge. [2] 21 I write to you, not because you do not know the truth, but because you know it, and because no lie is of the truth. [22] Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. 23 No one who denies the Son has the Father. Whoever confesses the Son has the Father also. 24 Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father. [25] And this is the promise that he made to us [1]— eternal life.

26 I write these things to you about those who are trying to deceive you. [27] But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him.

CHILDREN OF GOD

[28] And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming. [29] If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.

3  See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. 2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears [2] we shall be like him, because we shall see him as he is. [3] And everyone who thus hopes in him purifies himself as he is pure.

[4] Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. 5 You know that he appeared in order to take away sins, and in him there is no sin. [6] No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. [7] Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. [8] Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. 9 No one born of God makes a practice of sinning, for God’s [1] seed abides in him, and he cannot keep on sinning because he has been born of God. 10 By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

LOVE ONE ANOTHER

[11] For this is the message that you have heard from the beginning, that we should love one another. [12] We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother’s righteous. 13 Do not be surprised, brothers, [2] that the world hates you. 14 We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death. 15 Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.

[16] By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. 17 But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? 18 Little children, let us not love in word or talk but in deed and in truth.

ANTINOMIANISM

Antinomianism literally means “anti-lawism.” It denies or downplays the significance of God’s law in the life of the believer. It is the opposite of its twin heresy, legalism.

Antinomians acquire their distaste for the law in a number of ways. Some believe that they no longer are obligated to keep the moral law of God because Jesus has freed them from it. They insist that grace not only frees us from the curse of God’s law but delivers us from any obligation to obey God’s law. Grace then becomes a license for disobedience.

The astounding thing is that people hold this view despite Paul’s vigorous teaching against it. Paul, more than any other New Testament writer, emphasized the differences between law and grace. He gloried in the new covenant. Nevertheless, he was most explicit in his condemnation of antinomianism. In Romans 3:31 he writes, “Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.”

Martin Luther, in expressing the doctrine of justification by faith alone, was charged with antinomianism. Yet he affirmed with James that “faith without works is dead.” Luther contested with his student Johann Agricola on this issue. Agricola denied that the law had any purpose in the life of the believer. He even denied that the law served to prepare the sinner for grace. Luther responded to Agricola with his work Against the Antinomians in 1539. Agricola later recanted his antinomian teachings, but the issue remained.

Subsequent Lutheran theologians affirmed Luther’s view of the law. In the Formula of Concord (1577), the last of the classical Lutheran statements of faith, they outlined three uses for the law: (1) to reveal sin; (2) to establish general decency in the society at large; and (3) to provide a rule of life for those regenerated through faith in Christ.

Antinomianism’s primary error is confusing justification with sanctification. We are justified by faith alone, apart from works. However, all believers grow in faith by keeping God’s holy commands—not to gain God’s favor, but out of loving gratitude for the grace already bestowed on them through the work of Christ.

It is a serious error to assume that the Old Testament was a covenant of law and the New Testament, a covenant of grace. The Old Testament is a monumental testimony to God’s amazing grace toward His people. Likewise, the New Testament is literally filled with commandments. We are not saved by the law, but we demonstrate our love for Christ by obeying His commandments. “If you love Me,” Jesus said, “keep My commandments” (John 14:15).

We frequently hear the statement, “Christianity isn’t a lot of do’s and don’ts; it is not a list of rules.” There is some truth in this deduction, inasmuch as Christianity is far more than a mere list of rules. It is, at its center, a personal relationship with Christ Himself. Yet Christianity is also not less than rules. The New Testament clearly includes some do’s and don’ts. Christianity is not a religion that sanctions the idea that everyone has the right to do what is right in his own eyes. On the contrary, Christianity never gives anyone the “right” to do what is wrong.

19 By this we shall know that we are of the truth and reassure our heart before him; [20] for whenever our heart condemns us, God is greater than our heart, and he knows everything. 21 Beloved, if our heart does not condemn us, we have confidence before God; [22] and whatever we ask we receive from him, because we keep his commandments and do what pleases him. [23] And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. 24 Whoever keeps his commandments abides in God, [1] and God [2] in him. And by this we know that he abides in us, by the Spirit whom he has given us.

TEST THE SPIRITS

4  Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. [2] By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, [3] and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. [4] Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world. 5 They are from the world; therefore they speak from the world, and the world listens to them. [6] We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error.

GOD IS LOVE

[7] Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. 8 Anyone who does not love does not know God, because God is love. [9] In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. [10] In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we also ought to love one another. 12 No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.

13 By this we know that we abide in him and he in us, because he has given us of his Spirit. [14] And we have seen and testify that the Father has sent his Son to be the Savior of the world. 15 Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. [16] So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him. [17] By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. [18] There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. 19 We love because he first loved us. 20 If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot [1] love God whom he has not seen. 21 And this commandment we have from him: whoever loves God must also love his brother.

OVERCOMING THE WORLD

5  Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him. 2 By this we know that we love the children of God, when we love God and obey his commandments. [3] For this is the love of God, that we keep his commandments. And his commandments are not burdensome. [4] For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world— our faith. 5 Who is it that overcomes the world except the one who believes that Jesus is the Son of God?

TESTIMONY CONCERNING THE SON OF GOD

[6] This is he who came by water and blood—Jesus Christ; not by the water only but by the water and the blood. And the Spirit is the one who testifies, because the Spirit is the truth. [7] For there are three that testify: 8 the Spirit and the water and the blood; and these three agree. [9] If we receive the testimony of men, the testimony of God is greater, for this is the testimony of God that he has borne concerning his Son. 10 Whoever believes in the Son of God has the testimony in himself. Whoever does not believe God has made him a liar, because he has not believed in the testimony that God has borne concerning his Son. [11] And this is the testimony, that God gave us eternal life, and this life is in his Son. 12 Whoever has the Son has life; whoever does not have the Son of God does not have life.

THAT YOU MAY KNOW

[13] I write these things to you who believe in the name of the Son of God that you may know that you have eternal life. 14 And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. 15 And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him.

[16] If anyone sees his brother committing a sin not leading to death, he shall ask, and God [1] will give him life—to those who commit sins that do not lead to death. There is sin that leads to death; I do not say that one should pray for that. 17 All wrongdoing is sin, but there is sin that does not lead to death.

[18] We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him.

[19] We know that we are from God, and the whole world lies in the power of the evil one.

[20] And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. 21 Little children, keep yourselves from idols.

STUDY NOTES FOR 1 JOHN 1

STUDY NOTE FOR 1 JOHN 1:1–4 The central event of history is the advent of eternal life in Jesus Christ. John is one of the chosen witnesses who saw, heard, and touched the Son of God, who had existed from the beginning and whose eternal fellowship with the Father is now extended to those who trust in the Son alone for salvation. This extension takes place through the apostolic proclamation, including the writing of 1 John itself.

1:1 the beginning. This verse echoes John 1:1, which in turn echoes Gen. 1:1. The two NT verses highlight the incarnation as an event as significant as creation itself.

heard ... seen ... looked upon ... touched. These verbs vividly defend the reality of the human nature of Christ against the idea that the divine Christ only seemed to be in the flesh and never actually took on our humanity (this is the docetic speculation that is later rejected explicitly; 2:22; 4:2, 3; cf. Introduction: Date and Occasion).

the word of life. The subject of John’s proclamation is Jesus, the incarnate Word (John 1:1–14). BACK TO 1 JOHN 1:1

STUDY NOTE FOR 1 JOHN 1:4 The main point of vv. 1–4 is that John is writing in order that “our [the apostolic circle] joy may be complete.” That is, John wants to have the “joy” of knowing that the readers will have true fellowship with him and his circle, and ultimately with God and Christ (1:3), in the authentic message of salvation. BACK TO 1 JOHN 1:4

STUDY NOTE FOR 1 JOHN 1:5–10 Like John’s gospel, 1 John begins with a contrast between light and darkness. In the gospel, the incarnate Christ is the light that continues to shine in the darkness of a world that tries to exclude Him. Believers face a choice: either to “walk in the light,” coming to Christ in faith alone and opening their hearts to Him in confession of sin, or to “walk in darkness,” denying that they are sinners. The contrast between light and darkness is inseparably linked to a contrast between those who “practice the truth” and agree with God, and those who make God “a liar.” It is an inescapable reality that believers sin; the remedy for sin—confession and cleansing by the blood of Jesus—is God’s continuing irrevocable gift to believers. Because Jesus’ death has paid in full the penalty for sin, and because God has demonstrated that Jesus is His true Son by raising Him from the dead, God grants forgiveness and cleansing as a matter of faithfulness and justice. He will not refuse to pardon those who trust Him because He is faithful to His promise to forgive His people, and He cannot refuse to pardon those who trust Him because it would be unjust for Him to make repentant sinners pay the penalty when Christ has already paid it in their behalf.

1:5 God is light. This description of God emphasizes His attributes of moral purity and omniscience, reinforcing John’s focus on our need to confess sin. Likely also in mind is God’s revelatory activity. BACK TO 1 JOHN 1:5

STUDY NOTE FOR 1 JOHN 1:7 the blood of Jesus his Son. As Heb. 9:22 indicates, “without the shedding of blood there is no forgiveness of sins.” The shedding of the blood of Christ was a voluntary substitutionary sacrifice of infinite value for the elect; it paid in full God’s penalty for sin (Heb. 9:27, 28). Those who truly “walk in the light” (who have received the light of God’s true revelation about Christ and His work) are those who benefit from Christ’s sacrifice. BACK TO 1 JOHN 1:7

STUDY NOTE FOR 1 JOHN 1:9 If we confess our sins. God’s forgiveness is given as soon as we admit our need of it, not on the basis of any acts we have done to earn it, but solely because of His grace. The free gift of forgiveness carries with it purification from unrighteousness. God accepts us as righteous because He imputes to us the righteousness of Christ. That is, the very righteousness of Christ—His perfect fulfillment of all of the Lord’s requirements—is reckoned to our account when we rest in Jesus alone for salvation. BACK TO 1 JOHN 1:9

STUDY NOTE FOR 1 JOHN 1:10 If we say we have not sinned. Perhaps the “sin that leads to death” mentioned in 5:16 is a stubborn refusal to accept God’s diagnosis of our need and His offer of forgiveness, a refusal that can be evidenced either through a rejection of Christ outright or by committing final apostasy from one’s profession of faith. Here actual sinful acts are in mind, whereas in 1:8, a condition of sin is the focus. Sinful acts arise out of the sinful condition that we inherit in Adam (cf. Rom. 5:12–21). Though Christ has paid the penalty of sin for His people, forgiven them, and made them part of a new creation, and though He enables them to grow in godliness, they never become perfectly righteous in this life. Consequently, they continue to battle their fallenness until they are completely sanctified at the end of the age. True, Christ paid for both their preconversion and postconversion sins, which means God’s just penalty has been satisfied; however, to deny that one continues to feel the effects of one’s fallenness and still breaks God’s law is deceitful and falsely implies that there is no need of Christ’s sacrificial death for postconversion sins. BACK TO 1 JOHN 1:10

STUDY NOTES FOR 1 JOHN 2

STUDY NOTE FOR 1 JOHN 2:1–6 Forgiveness does not remove the moral obligation to obey the commands of God. Some readers may take the promise of 1:9 as a license to sin, but John makes clear that this would be to abuse and misapply the promise (v. 1). “Jesus Christ the righteous” is presented as sacrifice, advocate, and example. His atonement is effective for the elect of Israel and for the elect throughout the whole Gentile world.

In the Bible, to “know” someone includes close communion and love. To know Christ means to “keep his commandments.” This knowledge of Christ is called a “perfected” love of God (v. 5), not because it makes us personally sinless, but because it is irrevocably established in those who live by it. Anyone who presumes to have received forgiveness from God but who spurns the gift of obedient love as unnecessary is a “liar.” Instead of receiving “Jesus Christ the righteous” as Savior, such a person manufactures a false christ, a savior who is indifferent to righteousness.

2:1 that you may not sin. John wants his readers to respond to God’s mercy with a life of obedience. This is not an expectation that in this life they will be sinlessly “perfect” (in light of 1:8–10), but an exhortation that they progress in godliness by walking in the light (cf. 1:6, 7; 2:8–11). This is an expression of concern for those among whom he has served (2 John 4–6; 3 John 3, 4). First John does not give explicit details about the sins of his original readers or of their heretical opponents (unlike, e.g., 1 Corinthians).

advocate. Gk. parakl?tos, referring to a “helper,” such as an attorney in a legal matter. Though the word is common in extrabiblical literature, it is found nowhere else in the NT besides the gospel of John, where it is used of the Holy Spirit (John 14:16, 26; 15:26; 16:7). In the gospel of John, Jesus says He is sending “another [emphasis added] Helper” (John 14:16), i.e., the Holy Spirit (14:16, 26; 15:26; 16:7). In this light, it is evident that Jesus Himself is the first Advocate or Helper, which is what is being elaborated here. BACK TO 1 JOHN 2:1

STUDY NOTE FOR 1 JOHN 2:2 propitiation. A sacrifice to God meant to take away the enmity brought by sin between God and the worshiper. Only Christ can be an effective propitiation (cf. Rom. 3:21–26).

of the whole world. Christ’s sacrifice is not only sufficient for John and his immediate community, but it is valid anywhere in the world for those who believe. It is a sacrifice that requires no addition or supplement. This verse does not mean that the Lord intended the atonement to pay for the sins of all people without exception; rather, it affirms that there is only one sacrifice available for any sinner, namely, the sacrifice of Christ. This sacrifice is effectual for all who believe, but the only ones who will believe are those chosen by God for salvation from the foundation of the world, and Jesus made atonement only for this elect people (John 10:11; Eph. 1:3–6). See theological note “Definite Atonement” on p. 1875. BACK TO 1 JOHN 2:2

STUDY NOTE FOR 1 JOHN 2:6 walk in the same way in which he walked. John assumes that his readers have the kind of knowledge about Jesus’ life and purposes that is found in the gospel. They are to apply this knowledge to their lives. BACK TO 1 JOHN 2:6

STUDY NOTE FOR 1 JOHN 2:7–11 The commandment of God in Christ is both “old” and “new.” It is old because it dates to the dawn of the Christian era; believers had this command “from the beginning,” when Jesus Christ began to teach. It is new because it is continually reapplied in new acts of love, with their source in Him and their outworking “in you.” Love belongs to the realm of light, as opposed to the realm of darkness, where hatred still has sway. John speaks of love for the “brother,” which Jesus gave as a commandment to His disciples just before His death. John draws sharply the contrast between a Christian community ruled by love, and the hatred that rules outside (John 15:18, 19).

2:7 the beginning. While John sometimes uses this word to refer to the beginning of all things (vv. 13, 14; 1:1), here he refers to the beginning of the Christian movement in the life and teaching of Jesus (v. 24; 3:11). As the next verse shows, the coming of Jesus was the turning point that ushered in a new epoch, the dawning of a new day. BACK TO 1 JOHN 2:7

STUDY NOTE FOR 1 JOHN 2:12–14 The three groups addressed in these verses may be one group, the recipients of the letter, characterized in different ways. There are various ways to understand these group names, but the following is likely best. They are “children” because with the forgiveness of sins they have been welcomed into the family of God their Father. They are “fathers” because their knowledge of God in Jesus Christ qualifies them to hand this knowledge down to future generations. They are called “young men” because their decisive rejection of the evil one is a victory like that of Jesus, who as a young man triumphed over Satan in the wilderness (Matt. 4:1–11).

2:12 for his name’s sake. The power of the name of Jesus is central to early Christian proclamation (Acts 2:38; 3:6; 4:12). John 17:11, 12 indicates that God has given His own name to Jesus to protect His disciples and keep them safe. God’s name would come to dishonor if His forgiveness should fail. BACK TO 1 JOHN 2:12

STUDY NOTE FOR 1 JOHN 2:13 you have overcome the evil one. The theme of overcoming is picked up again in 5:4, 5, where the victory is over “the world” that opposes God. The victory John describes is resisting temptation and keeping faithful to God’s word. It contrasts with the defeat of the human race at the fall (Gen. 3). For John, victory in the battle against temptation has in effect already been won, since our union with God in Christ cannot be broken (John 10:27–30). BACK TO 1 JOHN 2:13

STUDY NOTE FOR 1 JOHN 2:15–17 The moral admonition not to love the world is also practical advice, for it is already clear that the world is passing away (v. 17). As in John’s gospel, the “world” is the system of rebellion and pride that seeks to displace God and His rule. It is this system rather than the created order itself that is “not from the Father” and that has already been marked for judgment and destruction (John 12:31). Those who are not of the world receive the revelation of the Father from Jesus (John 17:14) and show by their response to it that they have been chosen for salvation and eternal life. BACK TO 1 JOHN 2:15

STUDY NOTE FOR 1 JOHN 2:16 desires ... pride. Those who love this world (v. 15) are shortsighted; they want to be satisfied and honored now (Luke 6:24–26). In contrast, those who love the Father have a long-term perspective and wait for God’s reward (Luke 6:20–23). BACK TO 1 JOHN 2:16

STUDY NOTE FOR 1 JOHN 2:17 whoever does the will of God abides forever. John is not teaching that our obedience merits eternal life. Only the obedience of Jesus could satisfy God’s demands. Believers receive eternal life as a gift (5:11), and the gift of love transforms them so that they do God’s will in gratitude (3:16). That the “world is passing away” but the believer “abides forever” reflects the idea that the latter days have broken in but have not yet been brought to their final consummation. At the time of the very end, the old world will pass away. Spiritually speaking, this passing away has begun already for the old world because Christ has broken the power of sin, and this passing away will be completed by the actual physical remaking of the earth—a new world is coming (cf. Rev. 21). Also, at the time of the end, God’s people will enjoy the consummation of eternal life. This has begun even now for God’s people in their spiritual resurrection via the Spirit’s work of regeneration, and it will be consummated in the final resurrection of their physical bodies. BACK TO 1 JOHN 2:17

STUDY NOTE FOR 1 JOHN 2:18–28 From the time that Jesus pronounced judgment on this world in His life, death, and resurrection, “the last hour” has been upon it. This last hour is characterized by a dramatic intensification of opposition to God that ends with the final judgment. The prediction of “the antichrist” (or antichrists, as the spirit of antichrist manifests itself in many ways and in many people; v. 18) is not only from the OT (Dan. 8–12) but also from Jesus (Matt. 24:5, 24). This prediction began to be fulfilled in the NT era with those who denied the Father and the Son (v. 22) and left the church in order to propagate their false teaching (v. 19). Their denial of the Son was a rejection of the Father who sent Him (2:23; John 15:23). In contrast to the antichrists, believers have an anointing from the Holy Spirit (vv. 20, 27) that opens their hearts and minds to know and believe saving truth. The Holy Spirit Himself is the best teacher; He will remain with believers always and protect them from falsehoods that would otherwise lead them away from Christ. The Spirit abides wherever the message of the gospel is received, and wherever the Spirit abides, the Father and Son are present as well (v. 24).

2:18 it is the last hour. John will not satisfy the desire to “know times or seasons that the Father has fixed by his own authority” (Acts 1:7); he characterizes the whole time between the first and the second comings of Christ as “the last hour” without identifying a specific date for the consummation (cf. Acts 2:17; 1 Cor. 10:11). No matter how long this “hour” may extend in terms of calendar time, it remains true that “the time is near” (Rev. 1:3; cf. Rev. 1:1; 22:20) for all of God’s promises to be fulfilled. From His perspective—the perspective of eternity—it is always right a hand. The “last hour” comes from the repeated use of “hour” together with end-time language in Dan. 8; 11; and 12, where there is the prophecy that the end-time opponent of God’s people will come with his false teachers and lead astray many in the covenant community.

antichrist is coming ... many antichrists have come. This is commonly seen as a distinct prediction of many antichrists through the course of history, followed by a final, consummate Antichrist at the end (cf. 2 Thess. 2:3–10; Rev. 13:11–18). John is including false teachers who already trouble the church in the category of antichrists (v. 22; 4:3). BACK TO 1 JOHN 2:18

STUDY NOTE FOR 1 JOHN 2:19 They went out from us. Paul also warns against false teachers who will arise from among the believers (Acts 20:29–31). As in the case of Simon the sorcerer (Acts 8:9–24), visible membership in the church does not guarantee salvation. Inward apathy or hostility to the gospel may be masked by outward conformity to the church’s standards and a verbal profession of faith. The false teachers revealed their hostility not just by leaving, but by the way they left. Because they went out to oppose the gospel, their departure was as much a renunciation of the church and its gospel message as was Judas’s departure from Christ during the Last Supper (John 13:30). BACK TO 1 JOHN 2:19

STUDY NOTE FOR 1 JOHN 2:20 anointed by the Holy One. “Christ” means “Anointed One,” referring to the unique office of Jesus as the Savior sent by God. God anointed Jesus directly with the Holy Spirit to be the consummate Prophet, Priest, and King (Acts 10:38; Heb. 1:1–9). Believers also have prophetic, priestly, and kingly responsibilities and are anointed with the Holy Spirit (2 Cor. 1:21, 22) for these duties (1 Cor. 12). BACK TO 1 JOHN 2:20

STUDY NOTE FOR 1 JOHN 2:22 denies that Jesus is the Christ. To separate Christ the Savior from Jesus the man was a hallmark of Docetism, the heresy that said Christ only appeared to be a human being and never actually took on our flesh (see Introduction: Date and Occasion). BACK TO 1 JOHN 2:22

STUDY NOTE FOR 1 JOHN 2:25 eternal life. This is the supreme gift of God, mediated by Jesus Christ (John 5:24–27) and given freely to the redeemed through faith in Christ (5:11, 13; John 3:16). This is resurrection life that begins spiritually in this age and is consummated by physical resurrection in the age to come. See Introduction: Theology of 1 John. BACK TO 1 JOHN 2:25

STUDY NOTE FOR 1 JOHN 2:27 you have no need that anyone should teach you. Believers have an illumination from God through the ministry of the Holy Spirit, who accompanies the Word and keeps them in the truth of the gospel (see theological note “The Illumination of the Holy Spirit” on p. 2018). It is no contradiction that Christians should listen receptively to other believers, especially when they offer admonition and instruction. They also have the Spirit, and the confusion generated by false teaching is a real danger (Matt. 24:24). The church needs teachers who are truly led by God’s Spirit, but this text warns against false teaching that denies the gospel. Thus, John’s readers “have no need that anyone [any false teacher] should teach” them (2:27), since the Spirit has assured them of the gospel truth. That Spirit-equipped teachers are given by God to the church is evident in passages such as Eph. 4:11 as well as the fact that John, indeed, is teaching the readers through the very writing of this letter. See Introduction: Theology of 1 John. BACK TO 1 JOHN 2:27

STUDY NOTE FOR 1 JOHN 2:28 at his coming. John refers to the visible and final return of Christ at the end of the age. At that time, Christ will come as the Judge, but those who “abide in” Him by continuing to trust in the gospel message (v. 24) need have no fear of condemnation (John 3:17, 18). BACK TO 1 JOHN 2:28

STUDY NOTE FOR 1 JOHN 2:29–3:3 As those taught by the Spirit, believers know an entire system of truth and life that remains hidden to those who are in the world. Essential to this is knowing that although for the time being it may not be outwardly recognized, we can still be sure that we are “children of God” and “born of him.” The public revelation of this truth waits for the public revelation of God Himself “when he appears” at the second coming. True children of God will bear the family likeness, both now, as our hope lends our lives a focused purity resembling His, and at the end, when “we shall be like him.” Only then will our knowledge of Him be complete, but even now our knowledge that “he is righteous” will bring increasing righteousness to our own lives. BACK TO 1 JOHN 2:29

STUDY NOTES FOR 1 JOHN 3

STUDY NOTE FOR 1 JOHN 3:3 thus hopes. The promise of His appearing fills believers, not with apprehension, but with confidence (1 Thess. 5:4). BACK TO 1 JOHN 3:3

STUDY NOTE FOR 1 JOHN 3:4–10 The basic contrast between light and darkness, between the children of God and of the world, is now explained as a contrast between those who sin and those who do not. Jesus was sinless; what is more, He came to take away sin (v. 5; John 1:29). The new birth sets a person irrevocably against sin, and because the seed of new life “abides” in that person (v. 9; cf. John 10:28, 29), the final defeat of corruption and death for him is inevitable (cf. Rom. 6:8, 9). This is one of the senses in which no one in Christ “makes a practice of sinning”; because this final defeat is sure, sin for the believer does not define his existence absolutely even though he must deal with it until his glorification. John addresses this absolute aspect of being born again and speaks accordingly. He is not denying that sin and death have influence until the very end (1 Cor. 15:26; Rev. 20:14). He says clearly that in this life no one can be without sin (1:8).

3:4 lawlessness. Though the OT is not quoted explicitly in 1 John, its authority is presupposed. In particular, the moral law, summed up in the law of love, is still the norm for God’s people (Rom. 13:8–10; cf. Lev. 19:18). “Lawlessness” is disobedience to that law. BACK TO 1 JOHN 3:4

STUDY NOTE FOR 1 JOHN 3:6 keeps on sinning; no one who keeps on sinning. The present tense of the Greek suggests behavior that is characteristic or usual, i.e., persistent, impenitent sin. In this way, John acknowledges, but does not excuse, the possibility of occasional sin in the life of the believer. Another possibility is that John has in mind the specific sin of end-time apostasy, mentioned in 2:19 (cf. also 5:16–18). If so, John means that true believers will not totally abandon their faith. See Introduction: Special Issues. BACK TO 1 JOHN 3:6

STUDY NOTE FOR 1 JOHN 3:7 practices righteousness. See theological note “Antinomianism” on next page. BACK TO 1 JOHN 3:7

STUDY NOTE FOR 1 JOHN 3:8 destroy the works of the devil. The opposition between Christ and Satan was foretold as early as Gen. 3:15. Satan used the righteous law of God as a tool to hold sinners captive to the fear of death and condemnation. By accepting in His own person the penalty due to sinners under the law, Christ rendered Satan’s plan ineffectual for the believer (Heb. 2:14, 15). BACK TO 1 JOHN 3:8

STUDY NOTE FOR 1 JOHN 3:11–15 The history of the world is the story of hatred, right back to the archetypal conflict between Cain and Abel. John traces Cain’s hatred to the radical difference of his motivations from those of Abel (John 3:19; 8:37), a difference that will always exist between the world and the people of God (v. 13). The fellowship of believers should be free from such animosity, since we “have passed out of death into life” (v. 14). But if such animosity invades the fellowship, it does so only by rejection of “the message that you have heard from the beginning” (v. 11).

3:11 love one another. The command of Christ, founded on His own gift of love (v. 16; John 13:34, 35). BACK TO 1 JOHN 3:11

STUDY NOTE FOR 1 JOHN 3:12 Cain. Gen. 4:5 explains that Cain envied Abel because Abel’s offering was accepted by God. BACK TO 1 JOHN 3:12

STUDY NOTE FOR 1 JOHN 3:16–24 Mutual love in the fellowship of believers is evidence of new life. It is based on the love of Jesus Christ, who “laid down his life” in our place. Measuring ourselves against such an example, our heart “condemns us” (v. 20), and our confidence can only be restored by someone greater than our hearts—God Himself. God, who “knows everything,” has proven His love for sinners by the gift of His Son (4:10; Rom. 5:8). Confidence founded on this reality carries with it the assurance that our deeds are also accepted by God (v. 22), not as meritorious of heaven but as the fruit of His grace, and when guilt is dealt with, we are released to pray unhindered (v. 22). Confident prayer is a hallmark of the children of God (John 15:7; Rom. 8:15, 16).

3:16 laid down his life. Christ accepted the painful death of the cross so that believers might be saved from eternal punishment (John 10:11). Christians’ love for one another may not require such a costly decision as this, but there must be some decision and action. John mentions material assistance as one example (v. 17; James 1:27). BACK TO 1 JOHN 3:16

STUDY NOTE FOR 1 JOHN 3:20 God is greater than our heart. The Word of God that acquits believers must prevail over the word of our hearts that condemns us. BACK TO 1 JOHN 3:20

STUDY NOTE FOR 1 JOHN 3:22 whatever we ask. Jesus expressed such confidence in the Father (John 11:41, 42) and encouraged His disciples to have similar confidence (John 14:13, 14). This confidence depends on the awareness that our desires are attuned to God’s—i.e., we can be confident that the Lord will give us what we ask only when we ask according to His will (5:14, 15). BACK TO 1 JOHN 3:22

STUDY NOTE FOR 1 JOHN 3:23 this is his commandment. The two parts of this commandment parallel the two parts of the Ten Commandments, reminding us that the Christian’s relationship with God takes precedence over his relationship with his neighbor. Faith in Christ relates us rightly to God, and His renewing grace enables us to love one another. BACK TO 1 JOHN 3:23

STUDY NOTES FOR 1 JOHN 4

STUDY NOTE FOR 1 JOHN 4:1–6 God’s gift of His Holy Spirit stands in contrast to the many lying spirits that drive false prophets into the world to spread opposition to Christ (2:18). As Paul did in 1 Cor. 12:3, John shows how to distinguish the Spirit of truth from spirits of error: those who confess Jesus as the Messiah are from God, while those who will not confess Jesus are not. This confession is the great divide between those who are “from God” and those who are “from the world” (cf. 2:18–27).

4:1 gone out into the world. See note on 2:19. BACK TO 1 JOHN 4:1

STUDY NOTE FOR 1 JOHN 4:2 Jesus Christ has come in the flesh. John distinguishes the gospel from the docetic error that said Jesus Christ was not truly human (Introduction: Date and Occasion). The humanity of Christ was essential if He was to die as a truly human representative for human sinners. BACK TO 1 JOHN 4:2

STUDY NOTE FOR 1 JOHN 4:3 the antichrist. See note on 2:18. BACK TO 1 JOHN 4:3

STUDY NOTE FOR 1 JOHN 4:4 he who is in the world. In its hostility to God, the world is pervaded by the purposes of the devil, who has captured the human race through temptation (5:19). BACK TO 1 JOHN 4:4

STUDY NOTE FOR 1 JOHN 4:6 from God. The Holy Spirit unites believers. BACK TO 1 JOHN 4:6

STUDY NOTE FOR 1 JOHN 4:7–12 The love of God the Father for “his only Son” (v. 9) is the source of the love that binds the fellowship of believers together as a family. By giving us His Son, the Father introduced us to the perfect love and eternal life that the Father and the Son have always enjoyed. BACK TO 1 JOHN 4:7

STUDY NOTE FOR 1 JOHN 4:9 only Son. This phrase may best be translated “only begotten Son,” meaning that Jesus is God’s Son from all eternity, as the second person of the Trinity. BACK TO 1 JOHN 4:9

STUDY NOTE FOR 1 JOHN 4:10 propitiation for our sins. See note on 2:2. Christ turned away the righteous anger of God and satisfied the demands of His justice in our place. Jesus did this to fulfill God’s love for us. BACK TO 1 JOHN 4:10

STUDY NOTE FOR 1 JOHN 4:14 Savior of the world. See note on 2:2. BACK TO 1 JOHN 4:14

STUDY NOTE FOR 1 JOHN 4:16 God is love. God’s love is shown in His covenant faithfulness and in His relentless pursuit of sinners in spite of their rebellion or indifference (v. 8; Ex. 34:5–7). BACK TO 1 JOHN 4:16

STUDY NOTE FOR 1 JOHN 4:17 so also are we. Though not like Christ in the completeness of our obedience, believers are like Him in our basic orientation, and stand out as He did by contrast with the world at large (John 17:16). BACK TO 1 JOHN 4:17

STUDY NOTE FOR 1 JOHN 4:18 not been perfected in love. God’s love is perfect in itself, and it brings to us the sure promise of final perfection as soon as we receive it (vv. 12, 17; 2:5). But because we are being made perfect in His love over time (3:2), the remnants of fear may temporarily coexist with love. “Perfected love” from God “casts out fear” progressively rather than instantaneously. The word “perfected” is probably better translated “completed” here and throughout 1 John. BACK TO 1 JOHN 4:18

STUDY NOTES FOR 1 JOHN 5

STUDY NOTE FOR 1 JOHN 5:1 Everyone who believes that Jesus is the Christ has been born of God. The tense of the verb “has been born” indicates a continuing condition of being in a born-again state. This likely means that “believing” arises out of such a condition. This appears to be parallel with John 1:12, 13. (cf. John 3:3–8). Similarly, 1 John 3:9 says that the Christian “cannot keep on sinning because he has been born of God,” which means that “God’s seed abides in him” so that his nature is changed and he has a enduring bent toward righteousness (cf. 5:18). Having been born of God is also the basis for being able to say that true Christians have “overcome the world” (5:4) and is linked to God’s “protection” from “the evil one” (5:18, 19). BACK TO 1 JOHN 5:1

STUDY NOTE FOR 1 JOHN 5:3 his commandments are not burdensome. Because Christians have been born of God and given new power, they are able to keep God’s commandments joyfully, since they have the ability to keep those commandments, whereas the unbeliever has no such ability. BACK TO 1 JOHN 5:3

STUDY NOTE FOR 1 JOHN 5:4 overcomes the world. See note on 2:13. BACK TO 1 JOHN 5:4

STUDY NOTE FOR 1 JOHN 5:6 by water and blood. Some suggest that “water” refers to the baptism of Jesus and “blood” to the crucifixion. This is unlikely, since John in his gospel does not directly recount the baptism of Jesus. Others suggest that “water and blood” refers to the two sacraments, baptism and the Lord’s Supper. This is also unlikely, since John does not recount the institution of the sacraments in his gospel. The difficult saying of this verse probably reflects John 19:34. In John’s gospel, the testimony God bears to Jesus His Son is a key theme. The blood and water that flowed from Jesus’ side after His death attested to the reality of His death; the wound later confirmed the reality of His bodily resurrection (John 20:20, 25–27). Both the death and the resurrection were denied by the Docetists, who denied the humanity of Christ (4:2). The Spirit “testifies” to the truth of Jesus’ incarnation as the divine Christ. BACK TO 1 JOHN 5:6

STUDY NOTE FOR 1 JOHN 5:7 three that testify. See theological note “The Triunity of God” on p. 1204. BACK TO 1 JOHN 5:7

STUDY NOTE FOR 1 JOHN 5:9 the testimony of God is greater. By appealing directly to God as witness, John, like Jesus, overrules all human dispute (John 5:31–39). BACK TO 1 JOHN 5:9

STUDY NOTE FOR 1 JOHN 5:11 eternal life ... in his Son. This is the cardinal truth of the Christian message. BACK TO 1 JOHN 5:11

STUDY NOTE FOR 1 JOHN 5:13 John’s gospel was written to move readers to faith in Jesus that they might receive eternal life (John 20:31). This letter was written to assure those who have believed that they actually possess the priceless gift. BACK TO 1 JOHN 5:13

STUDY NOTE FOR 1 JOHN 5:16 sin that leads to death. Some connect this sin with the unforgivable sin mentioned in Matt. 12:31, 32; Mark 3:28–30; Luke 12:8–10. More likely, John is referring to a stubborn refusal to accept the message of the gospel (1:10 note; John 8:24), which is the end-time sin of apostasy in following the teaching of the antichrists. See Introduction: Special Issues. BACK TO 1 JOHN 5:16

STUDY NOTE FOR 1 JOHN 5:18 does not keep on sinning. See note on 3:6. BACK TO 1 JOHN 5:18

STUDY NOTE FOR 1 JOHN 5:19 the power of the evil one. No one can escape the devil’s net of temptation, sin, and condemnation without divine help. But neither can people escape their responsibility by trying to blame another agent, even the devil, for their condition (Gen. 3:12, 13). Paradoxically, enslavement to sin is voluntary, i.e., all people chose in Adam to enslave ourselves to sin and they continue to choose to sin without being coerced (Rom. 5:12–21; James 1:13–15). Only the Son of God can break this bondage and replace it with a life of forgiveness, gratitude, and obedience (3:8). BACK TO 1 JOHN 5:19

STUDY NOTE FOR 1 JOHN 5:20 him who is true. Being in God who is true and being in His Son Jesus Christ go together inseparably. The grammar of this verse is difficult, but it is most reasonable to understand that “the true God and eternal life” is Jesus Christ. Understanding the phrase as referring to the Father would make the verse repetitive; moreover, the phrase “eternal life” is applied to Christ in 1:2 as well. BACK TO 1 JOHN 5:20

FOOTNOTES FOR 1 JOHN 1

1 Some manuscripts your

FOOTNOTES FOR 1 JOHN 2

1 Or that 2 Or it

1 Or pride in possessions 2 Some manuscripts you know everything

1 Some manuscripts you

FOOTNOTES FOR 1 JOHN 3

2 Or when it appears

1 Greek his 2 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verses 14, 16

1 Greek him 2 Greek he

FOOTNOTES FOR 1 JOHN 4

1 Some manuscripts how can he

FOOTNOTES FOR 1 JOHN 5

1 Greek he

The SECOND EPISTLE of

John

TITLE AND AUTHOR

The style, diction, and content of 2 John mark it as written by the same author as 1 John and the gospel of John. This author has been traditionally identified as the apostle John, son of Zebedee, and no more plausible ascription has been proposed. See Introduction to 1 John: Title and Author.

DATE AND OCCASION

Second John was written to warn against the same strain of false teaching that 1 John opposes, namely, Docetism (see Introduction to 1 John: Date and Occasion). It must have been written at about the same time, in the last two decades of the first century, likely in the late nineties A.D. While it repeats ideas from 1 John, it does not presuppose knowledge of 1 John on the part of the reader. It provides theological criteria for extending hospitality—and implicit endorsement—for traveling teachers (vv. 9, 11). Third John also addresses the motif of encouraging hospitality to orthodox teachers (3 John 5, 10).

It is plausible that 2 John was written after 1 John. But 2 John’s identified audience (v. 1) is more specific, and the original readers of this epistle may or may not have been familiar with 1 John. Therefore the epistles’ order of composition does not affect our interpretation.

GENRE AND LITERARY FEATURES

Second John is a letter, and it generally follows standard first-century epistolary conventions (see Introduction to the Epistles). It contains a standard letter opening (vv. 1–3), body (vv. 4–11), and conclusion (vv. 12, 13). It is also a very brief epistle, unlike most of Paul’s epistles, but much like the shorter letters written in the Greco-Roman world.

CHARACTERISTICS AND PRIMARY THEMES

Some scholars understand 2 John to be written to a Christian woman and her family, either her natural family or the fellowship of believers associated with her. It is also possible that “the elect lady” is the church to whom John is writing and “her children” are the members of the church. Like the early letters of Paul, it is a letter of encouragement and warning written to a specific fellowship for which the author has pastoral responsibility. As in 1 John, there is a focus in the letter on the false teaching of those who have the spirit of antichrist and their followers who “deceive.”

THEOLOGY OF 2 JOHN

Truth is indispensable to “the elder” who wrote 2 John. He loves the letter’s recipients “in truth,” as do “all who know the truth” (v. 1). This truth “abides in us and will be with us forever” (v. 2). This language may suggest that, as “eternal life” functions as a name for Christ in 1 John 1:2, so here “truth” stands for the Son of God, who described Himself as “the truth” (John 14:6) and promised to abide in and be with those who follow Him (John 15:5; 14:8). Or the reference may be to the Spirit of truth, who, Jesus promised, will be in believers and “with you forever” (John 14:16, 17). As personal as “the truth” is, it also has specific doctrinal content. To “walk in the truth” (v. 4) is to confess that Jesus is the Christ who has come in the flesh (v. 7), which is “to abide in the teaching of Christ” that secures communion with God the Father and the Son (v. 9).

“Walking in the truth” is also walking “according to his commandments,” by which Christians obey God’s preeminent commandment to “love one another” (vv. 5, 6). The command to love is not new, but has been delivered to us “from the beginning” (1 John 2:7–11 note). Since love is defined as walking according to the Father’s commandments (v. 6), it has more to do with concrete, compassionate actions than with merely affectionate emotion (1 John 3:16–19).

Though John in this letter does not discuss the motif of God’s sovereign election, he affirms it in addressing his readers as “elect” and conveying greetings from “your elect sister” (vv. 1, 13). John’s gospel speaks of the Father’s giving people to Jesus as the sheep for whom He lays down His life (John 10:15, 29; 17:6) and of Jesus’ choice of His disciples (John 15:16, 19).

2 JOHN IN THE LARGER STORY OF THE BIBLE

The confession that Jesus is the Christ come in the flesh (v. 7), which distinguishes believers who walk in the truth from the many deceivers in circulation, affirms the incarnation of “the Father’s Son” (v. 3) as the indispensable bedrock of revealed truth and, implicitly, of God’s redemptive plan for history. Unlike 1 John (1:7; 2:2; 3:16; 4:10), this brief letter does not elaborate the atoning purpose for which the Son assumed human nature, but the confession that Christ came “in the flesh” implies the purpose (vicarious obedience and suffering) for which He embraced the frailty of humanity.

CHRIST IN 2 JOHN

Second John affirms both the deity of Christ and His true humanity. “Jesus Christ the Father’s Son” is joined with God the Father as the divine persons who confer the blessings (grace, mercy, peace) pronounced in the opening benediction (v. 3). The unique authority of Christ to reveal God the Father is implied in the statement that those who abandon “the teaching of Christ” have no access to God; however, remaining in that teaching brings saving communion with “both the Father and the Son” (v. 9). Remaining in this teaching entails maintaining the reality of the Son’s incarnation and humanity: anyone who fails to confess that Jesus is the Christ who has come in the flesh is a deceiver and an antichrist (v. 7).

HISTORY OF INTERPRETATION

Due to its short length, 2 John has not had the same influence on the history of the church as many of the other books in the New Testament. However, its testimony to the centrality of the incarnation has reminded generation after generation of Christians that orthodox Christology is indispensable to a saving relationship with Jesus Christ.

OUTLINE OF 2 JOHN

I. SALUTATION AND GREETING (VV. 1–3)

II. BODY OF THE LETTER (VV. 4–11)

A. Love and Obedience (vv. 4–6)

B. The Danger of False Teaching and Response to False Teachers (vv. 7–11)

III. CONCLUSION AND FAREWELL (VV. 12, 13)

GREETING

[1] The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth, [2] because of the truth that abides in us and will be with us forever:

[3] Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father’s Son, in truth and love.

WALKING IN TRUTH AND LOVE

[4] I rejoiced greatly to find some of your children walking in the truth, just as we were commanded by the Father. [5] And now I ask you, dear lady— not as though I were writing you a new commandment, but the one we have had from the beginning— that we love one another. 6 And this is love, that we walk according to his commandments; this is the commandment, just as you have heard from the beginning, so that you should walk in it. [7] For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist. [8] Watch yourselves, so that you may not lose what we [1] have worked for, but may win a full reward. [9] Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son. [10] If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, [11] for whoever greets him takes part in his wicked works.

THE HUMANITY OF CHRIST

That God the Son took upon Himself a real human nature is a crucial doctrine of historic Christianity. The great ecumenical Council of Chalcedon in A.D. 451 affirmed that Jesus is truly man and truly God and that the two natures of Christ are so united as to be without mixture, confusion, separation, or division, each nature retaining its own attributes.

The true humanity of Jesus has been assaulted chiefly in two ways. The early church had to combat the heresy of Docetism, which taught that Jesus did not have a real physical body or a true human nature. They argued that Jesus only “seemed” to have a body but in reality was a phantom sort of being. Over against this, John strongly declared that those who denied that Jesus came truly in the flesh are of the Antichrist.

The other major heresy the church rejected was the monophysite heresy. This heresy argued that Jesus did not have two natures, but one. This single nature was neither truly divine nor truly human but a mixture of the two. It was called a “theanthropic” nature. The monophysite heresy involves either a deified human nature or a humanized divine nature.

Subtle forms of the monophysite heresy threaten the church in every generation. The tendency is toward allowing the human nature to be swallowed up by the divine nature in such a way as to remove the real limitations of Jesus’ humanity.

We must distinguish between the two natures of Jesus without separating them. When Jesus hungers, for example, we see that as a manifestation of the human nature, not the divine. What is said of the divine nature or of the human nature may be affirmed of the person. On the cross for example, Christ, the God-man, died. This, however, is not to say that God perished on the cross. Though the two natures remain united after Christ’s ascension, we must still distinguish the natures regarding the mode of His presence with us. Concerning His human nature, Christ is no longer present with us. However, in His divine nature, Christ is never absent from us.

Christ’s humanity was like ours. He became a man “for our sakes.” He entered into our situation to act as our Redeemer. He became our substitute, taking upon Himself our sins in order to suffer in our place. He also became our champion, fulfilling the law of God on our behalf.

In redemption there is a twofold exchange. Our sins are imparted to Jesus. His righteousness is imparted to us. He receives the judgment due to our imperfect humanity, while we receive the blessing due to His perfect humanity. In His humanity Jesus had the same limitations common to all human beings, except that He was without sin. In His human nature He was not omniscient. His knowledge, though true and accurate as far as it went, was not infinite. There were things He did not know such as the day and the hour of His return to earth. Of course in His divine nature He is omniscient and His knowledge is without limit.

As a human being Jesus was restricted by time and space. Like all human beings He could not be in more than one place at the same time. He sweated. He hungered. He wept. He endured pain. He was mortal, capable of suffering death. In all these respects He was like us.

FINAL GREETINGS

[12] Though I have much to write to you, I would rather not use paper and ink. Instead I hope to come to you and talk face to face, so that our joy may be complete.

[13] The children of your elect sister greet you.

STUDY NOTES FOR 2 JOHN

1–3 The author identifies himself only as “the elder” and the addressee only as “the elect lady.” These terms are appropriate for a relationship of mutual love and respect in which the author has had pastoral responsibility for the addressee. John’s concern for her depends on the truth all Christians share and is an example of the love that binds all Christians together. It is also possible that the “elect lady” refers to the local church to which John writes and “her children” to the members of the church (see Introduction: Characteristics and Primary Themes).

1 The elder. There is no real difficulty with an apostle (John) identifying himself as an elder, since the responsibilities of an apostle toward each individual congregation included the responsibilities of an elder (1 Pet. 5:1–4).

the elect lady. Some consider this expression and the similar expression in v. 13 as a metaphor for a church, though such an expression is otherwise unknown in Scripture. However, it is true that a church is referred to as “she” in 1 Pet. 5:13, and the church in Corinth is compared to Eve, who is said to be betrothed to one husband (2 Cor. 11:2, 3); likewise, the church universal is said to be a “bride” in Rev. 19:7, a “woman” in Rev. 12:1–6, and “a bride adorned for her husband” in Rev. 21:2 (cf. Rev. 21:9). Israel herself was viewed as a bride in the OT (Is. 62:5). These examples provide conceptual precedent for the elect lady’s representing a church. In any case, whether the lady in view is a church or an individual, she is “elect” because of God’s sovereign and gracious choice (John 10:15, 29; 15:16, 19; 17:6; Rom. 9:1–29; 1 Cor. 1:27–31).

love in truth ... who know the truth. John first says that he loves the lady (church) and her children (members) truly(“love in truth”); then he adds the definite article to speak of “the truth”—which certainly includes gospel doctrine (abiding in the teaching of Christ; v. 9) but also takes on more personal connotations in v. 2. BACK TO 2 JOHN 1

2 the truth that abides in us ... will be with us forever. In John’s gospel, Jesus describes Himself as “the truth” (John 14:6) and promises to abide in and be with those who follow Him (15:5; 14:18, 23). He also promises that the Spirit of truth will be in believers and “with you forever” (14:16, 17). In 1 John 1:2, “eternal life” is a name for Christ, who was with the Father and became manifest among us; thus, it appears that “the truth” here represents the constant presence of the Son of God with believers through His Spirit. BACK TO 2 JOHN 2

3 Grace, mercy, and peace. As the apostle Paul does, John begins his greeting with mention of the rich Christian blessings of grace and peace (Gal. 1:3 note), but adds “mercy.” The source of this blessed “grace, mercy, and peace” is none other than God Himself, who is truth (John 14:6; 1 John 5:6) and love (1 John 4:8). BACK TO 2 JOHN 3

4–6 The elder and the lady share the joy of seeing members of her household continue to be faithful to the truth. The mark of Christian faithfulness is love for one another, the central command given to Christians by Jesus Himself (John 13:34). That love is defined by all the commands Christ gave His followers. BACK TO 2 JOHN 4

5 not ... a new commandment. See note on 1 John 2:7–11. BACK TO 2 JOHN 5

7–11 False teachers had been troubling some of the Christian communities by attacking the central truth of the gospel—that Jesus is the Anointed One, the eternal Son of God who took on human nature to accomplish salvation (1 John 2:22; 4:2, 3). To reject this truth is to reject all hope of reconciliation with God, while to receive it is to receive God Himself. John warns the lady and her household (church) that the work of false teachers threatens their spiritual progress (v. 9 note) and even their hope of eternal reward. In the face of such dangers, the only safe course is to avoid all involvement with the false teachers. See Introduction to 1 John: Theology.

7 gone out. See note on 1 John 2:19.

do not confess the coming of Jesus Christ in the flesh. The deceivers were Docetists, who denied the reality of the human nature of Christ (1 John 4:2 note). John’s wording of the confession that the deceivers reject—which could be rendered “Jesus as Christ coming in the flesh”—also refutes adoptionist views of Christ that drive a wedge between a human Jesus and a divine Spirit (Christ) that supposedly empowered Jesus temporarily. See theological note “The Humanity of Christ” on previous page.

the antichrist. See note on 1 John 2:18. BACK TO 2 JOHN 7

8 what we have worked for. The apostles labored to instill in others faith in Jesus Christ who came in the flesh, through whom believers receive a full reward, eternal life, by God’s grace. Although some manuscripts read “you have worked” (cf. text note), the slightly better-attested reading indicates that John is referring to his own and other apostles’ gospel labors, as in 1 John 1:3, 4 (cf. Phil. 2:16). BACK TO 2 JOHN 8

9 Everyone who goes on ahead and does not abide in the teaching of Christ. This refers to the false teaching of the Antichrist and his false teachers who seek to deceive. To be “progressive” and to “go ahead” in theological thought is not always good, as in this case. There is irony here, for a restless quest to move beyond the truth of the incarnation leads to a loss of the faith that the apostles labored to instill in others and, thus, to the loss of the “full reward” that belongs to believers in Christ (v. 8). BACK TO 2 JOHN 9

10, 11 do not receive him into your house or give him any greeting. This stern measure contrasts sharply with the exhortation given in 3 John 5–8 to welcome believers who proclaim the truth. Both epistles envision the first-century situation in which teachers traveled from town to town and were dependent for housing and board on the hospitality of those in the local Christian communities (cf. Luke 10:4–9; Acts 16:15). Such hospitality implied endorsement of a teacher’s ministry and message, so hosts needed to use theological discernment in offering their home as a “platform” for a visitor’s instruction (see Introduction: Date and Occasion). The prohibition here probably has to do also with the notion that continued close ecclesiastical fellowship with false teachers can infect a person; see, e.g., Paul’s statement that “a little leaven leavens the whole lump of dough” (1 Cor. 5:6), where an immoral person is to be disciplined by the church, and, if he is unrepentant, excommunicated, lest the immorality spread to others (cf. 1 Cor. 5:1–13). Consequently, here John says such continued intimate fellowship results in one’s “taking part in his [the false teacher’s] wicked works,” whereas Gaius and others who welcomed and aided traveling teachers of Christ’s truth became their “fellow workers for the truth” (3 John 8). BACK TO 2 JOHN 10, 11

12, 13 A letter is no substitute for personal fellowship. John hopes to share with his readers the mutual encouragement that can only take place in person. He closes by bringing greetings from one Christian community to another, a common practice in apostolic letters and a reminder of Christian unity. “The elect sister” may refer to another church and her “children,” presumably members of that church. See note on v. 1. BACK TO 2 JOHN 12, 13

FOOTNOTES FOR 2 JOHN

1 Some manuscripts you

The THIRD EPISTLE of

John

TITLE AND AUTHOR

The third letter of John was written by the author of 2 John, as indicated by key similarities of style and structure. As with the gospel of John and 1 and 2 John, the traditional ascription to the apostle John cannot be disproved and is more likely than any alternative. See Introduction to 1 John: Title and Author.

DATE AND OCCASION

While 1 and 2 John celebrate truths that unite all Christians, 3 John laments the petty rivalry that sets Christians against one another. In particular, the letter was occasioned by a sharp conflict between Diotrephes (apparently an elder in a congregation under John’s care) and others in the congregation over hospitality shown to traveling missionaries. It is likely that Demetrius, who is commended to Gaius by the letter, was himself such a traveling missionary in need of temporary lodging; and clearly Gaius, the letter’s recipient, had distinguished himself for hospitality to traveling teachers of “the truth” (vv. 3–8).

There is no trace in 3 John of the christological conflict that looms large in 1 and 2 John, and it may be that 3 John was written earlier than either 1 or 2 John, possibly in the 80s of the first century A.D., before the christological conflict became most heated. It is also just as plausible that 3 John was written after 1 and 2 John, perhaps in the late 90s.

GENRE AND LITERARY FEATURES

Like 2 John, 3 John is patterned after a classic short Greco-Roman letter. It generally follows standard first-century epistolary conventions (see Introduction to the Epistles); it contains a standard letter opening (vv. 1, 2), body (vv. 3–12), and conclusion (vv. 13, 14).

CHARACTERISTICS AND PRIMARY THEMES

Third John is marked by its salutation, introductory greeting, and final greeting as a letter. More specifically, it is a letter of commendation introducing Demetrius to the recipient, Gaius.

THEOLOGY OF 3 JOHN

As in 1 and 2 John, the elder emphasizes love and truth and their close interconnection. John loves Gaius in truth (v. 1). Brothers who had enjoyed Gaius’s generous hospitality, though they were strangers to him, bore witness both that he was “walking in the truth” (vv. 3, 4) and that he had shown love by providing for them (vv. 6, 7). By contrast, the prideful Diotrephes expressed his defiance of the apostle’s authority both by “talking wicked nonsense” (instead of truth) and by punishing (instead of loving; vv. 9, 10) believers such as Gaius who welcomed the brothers. Although John does not accuse Diotrephes of denying the confession of Jesus as Christ come in the flesh, as deceivers do (2 John 7), refusing or opposing hospitality to those who faithfully bear “the name” is nonetheless a failure to “walk in the truth.”

Whatever one’s church office or professed beliefs, the principle announced by Jesus holds: “You will recognize them by their fruits” (Matt. 7:15–20). As John expresses it, “Whoever does good is from God; whoever does evil has not seen God” (v. 11; cf. 1 John 2:4; 4:8).

3 JOHN IN THE LARGER STORY OF THE BIBLE

This short letter beautifully illustrates a theme that runs through redemptive history: that believers who have received God’s gracious welcome through the gospel gladly share in the spread of the good news by welcoming and providing for its messengers. The letter’s recipient, Gaius, belonged to the blessed company of those who became “fellow workers for [God’s] truth” (v. 8) by housing, feeding, and funding the bearers of God’s Word. This company includes a Gentile widow in Zarephath who fed the prophet Elijah at the risk, she expected, of her own and her son’s starvation (1 Kin. 17:8–16), and the woman of Shunem who persuaded her husband to remodel their home to accommodate the visits of the prophet Elisha (2 Kin. 4:8–10). Obadiah risked his life and proved true to his name (“Yahweh’s servant”) by hiding a hundred true prophets in a cave and bringing them bread and water (1 Kin. 18:12, 13). When Jesus sent out the Twelve and the seventy-two, He promised that as they traveled to spread the good news of God’s kingdom, they would be provided for by people of peace (Luke 9:3–5; 10:4–9). In receiving Jesus’ messengers, these hosts were welcoming Jesus Himself, so they would share in the messengers’ reward (Matt. 10:40–42). In Philippi, Lydia’s first instinct upon coming to faith was to open her home to welcome the missionary team of Paul and Silas (Acts 16:15). When Paul wrote his letter to the Romans, he expected to be “helped on my journey” (same Gk. verb as in 3 John 7) to Spain by their financial support after a spiritually refreshing sojourn among them (Rom. 15:24). Hebrews urges its hearers not to neglect “hospitality to strangers,” subtly reminding them that when Abraham welcomed unknown guests he was entertaining angels (Heb. 13:2, alluding to Gen. 18:1–15).

Such assistance not only shows love for one’s fellow believers, but it will also be repaid by the Lord Himself. At the last judgment, the Son of Man will commend and reward those who fed, welcomed, clothed, and cared for the least of Jesus’ brothers (Matt. 25:34–40).

CHRIST IN 3 JOHN

There is no explicit mention of the divine-human Savior in 3 John. This is not surprising in view of the brevity of the letter and its specific focus on hospitality to traveling gospel emissaries. However, 3 John seems to contain two allusions to Christ that would have been easily recognizable to early Christians.

First, John says that faithful teachers “have gone out for the sake of the name, accepting nothing from the Gentiles” (v. 7). That “name” almost certainly belongs to Jesus. The apostles rejoiced to suffer for the sake of “the name” (Acts 5:41; cf. 9:16), having declared that this is the only name under heaven in which salvation is found (Acts 4:10–12; John 3:18; 1 John 5:13). Christians are baptized in “the name” of Jesus (Acts 2:38) and call on His name (Acts 9:14). His is the “honorable name” by which they are called (James 2:7). The brothers whom John commends do not accept support from non-Christians (“Gentiles”) as they carry Jesus’ name and convey without charge the good news of God’s gift of grace in Him (1 Cor. 9:18; 2 Cor. 11:7–11).

Second, John endorses Demetrius, probably the letter’s carrier and a brother in need of shelter and supply, as one whose faithfulness is testified to by everyone, by “the truth itself,” and by John (v. 12). It is possible that the testimony of “the truth itself” on Demetrius’s behalf simply means his fidelity to the apostolic gospel. But it is perhaps equally likely that John, who reported Jesus’ self-identification as “the way, the truth, and the life” (John 14:6), intends readers to think of Jesus, who is the truth in person (see note on 2 John 2).

HISTORY OF INTERPRETATION

As is the case with 2 John, the brevity of 3 John explains why Christians throughout history have referred to it infrequently and have not paid it the same kind of attention as a book such as the gospel of John or Paul’s epistle to the Romans. Nevertheless, its exhortation to support those who labor for the truth of the gospel remains an important call to the church to provide for the needs of those who work in full-time gospel ministry as preachers and teachers of God’s Word.

OUTLINE OF 3 JOHN

I. SALUTATION AND GREETING (VV. 1, 2)

II. BODY OF THE LETTER (VV. 3–12)

A. Faithfulness to the Truth (vv. 3, 4)

B. The Importance of Hospitality (vv. 5–11)

1. Positive encouragement (vv. 5–8)

2. Negative example (vv. 9, 10)

3. Summary: Good versus evil (v. 11)

C. Commendation of Demetrius, One Worthy of Hospitality (v. 12)

III. CONCLUSION AND FAREWELL (VV. 13, 14)

GREETING

[1] The elder to the beloved Gaius, whom I love in truth.

[2] Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. [3] For I rejoiced greatly when the brothers [1] came and testified to your truth, as indeed you are walking in the truth. [4] I have no greater joy than to hear that my children are walking in the truth.

SUPPORT AND OPPOSITION

[5] Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, 6 who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. [7] For they have gone out for the sake of the name, accepting nothing from the Gentiles. 8 Therefore we ought to support people like these, that we may be fellow workers for the truth.

[9] I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. [10] So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.

[11] Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God. [12] Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true.

FINAL GREETINGS

[13] I had much to write to you, but I would rather not write with pen and ink. [14] I hope to see you soon, and we will talk face to face.

15 Peace be to you. The friends greet you. Greet the friends, each by name.

STUDY NOTES FOR 3 JOHN

1, 2 The author identifies himself as “the elder,” as in 2 John. He writes to his beloved friend Gaius to commend him for his hospitality and to discuss with him the situation in the congregation of which Gaius is a part. John begins with a prayer for well-being, a common way of opening a personal letter in the ancient world. BACK TO 3 JOHN 1, 2

3, 4 Cf. the similar expression of joy in 2 John 4 and the goal of joy in 1 John 1:1–4, which would come about for John if the original hearers received the true message about the divine Christ’s full incarnation. The “truth” here in v. 4 likely includes the truth about Jesus’ coming in the flesh that is the preoccupation of 1 John. BACK TO 3 JOHN 3, 4

5–8 John commends Gaius for receiving traveling Christian teachers with hospitality. The obligation to welcome and encourage those who proclaim the true gospel from place to place and the joy that comes from this stands in contrast to the need to avoid those who proclaim a false gospel (1 John 4:1–3; 2 John 10, 11). Those who proclaim the message and those who encourage and support them work together in serving the truth. BACK TO 3 JOHN 5

7 Gentiles. Those who are not God’s people. Such usage indicates that the early Christian community (made up of ethnic Jews and Gentiles) had come to see itself as the new Israel. BACK TO 3 JOHN 7

9, 10 The cooperation and love that should be the norm among Christians had been disrupted by the behavior of Diotrephes, who abused his position of leadership in the congregation by attacking other Christian workers. Evidently, Diotrephes regarded other Christian teachers as threats rather than as coworkers. Proud and selfish, he turned away traveling evangelists and punished with excommunication those who welcomed them.

9 I have written something to the church. A previous letter that has not survived. BACK TO 3 JOHN 9

10 if I come, I will bring up what he is doing. The author’s understated response to Diotrephes’s severe provocation indicates his pastoral sensitivity, but also leaves no doubt that his visit will put a decisive stop to Diotrephes’s behavior. The apostle’s personal presence was an extension of the authoritative presence of Christ, both for encouragement and for warning (2 Cor. 13:1–3, 10). BACK TO 3 JOHN 10

11 Tyranny like that of Diotrephes reflects the opposite of the love of God; the temptation to respond in kind must be resisted. BACK TO 3 JOHN 11

12 The body of the letter closes with a commendation of Demetrius, the bearer of the letter, as a faithful Christian. Such commendation by name, like the naming of the addressee of the letter, was necessary to ensure that the letter was neither suppressed nor misused by those who, like Diotrephes, would disrupt the unity of the congregation (v. 9). Demetrius may have been a traveling teacher himself; if so, John’s letter would encourage Gaius to show Demetrius hospitality. BACK TO 3 JOHN 12

13, 14 The letter concludes in a manner similar to 2 John 12, 13, with some difference of wording but the same personal touch. BACK TO 3 JOHN 13, 14

FOOTNOTES FOR 3 JOHN

1 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verses 5, 10

The EPISTLE of

Jude

AUTHOR

The author of this epistle identifies himself as “Jude, a servant of Jesus Christ and brother of James” (v. 1). The name Judah (Gk. Judas; English Jude) was common among first-century Jews, and at least eight different individuals of that name are mentioned in the NT, including two of Jesus’ disciples (Luke 6:16). The author cannot, therefore, be identified on the basis of name alone.

The best clue to his identity is the description “brother of James” (v. 1). The only James known well enough in the early church to be referred to in this unqualified way is James the prominent church leader (Acts 12:17; 15:13), author of the epistle that bears his name, and half-brother of Jesus (Matt. 13:55; Mark 6:3; Gal. 1:19). If this identification of James is correct, the author of the present epistle is Jude the half-brother of Jesus (Matt. 13:55; Mark 6:3), who, along with his other brothers, did not believe in Jesus until after the resurrection (Mark 3:21, 31; John 7:5; Acts 1:14).

Jude might be one of those to whom Paul refers in his mention of the itinerant ministry of the Lord’s brothers and their wives (1 Cor. 9:5). If Jude was in fact the brother of Jesus, it is likely his humility that motivates him not to tell his readers that explicitly (note the similar reserve in James 1:1).

Several objections to the authenticity of Jude have been raised, but all rest on questionable assumptions or exegesis. Most are linked with proposing a date too late for Jude’s lifetime (“Date and Occasion” below). Some argue that the quality of the Greek used in this epistle is better than one could expect of a Galilean, but Galilee was no doubt bilingual (Greek and Aramaic) in the first century, and too little is known about Jude’s knowledge of the Gk. language to conclude that he could not have written this letter. Furthermore, it is quite possible that Jude used a secretary to whom he dictated the letter and who could write in a more refined Gk. style than Jude himself (as was possibly the case for Peter as well; cf. 1 Pet. 5:12).

In light of the aforementioned evidence, we may safely conclude that the author of this epistle is Jude the brother of Jesus.

DATE AND OCCASION

Practically the only evidence for the date of Jude is what can be inferred about the lifetime of its author and the heresy he combats. If Jude was younger than Jesus and James, as his position in the lists of brothers in Matt. 13:55 and Mark 6:3 suggests, he could have survived well into the last quarter of the first century. If we assume that Peter wrote 2 Peter, and, with most scholars, that 2 Peter used Jude (see Introduction to 2 Peter: Special Issues), then Jude would have been written before A.D. 65–67, the likely date for 2 Peter. Perhaps Jude was written as early as the mid-50s.

Some argue for a second-century date on the grounds that Jude is combatting Gnosticism. While the teachings Jude opposes may well have been precursors of Gnosticism, they cannot be identified with the fully developed Gnostic heresies of the second century (see Introduction to 2 Peter: Characteristics and Themes).

There is no indication in the letter of its place of writing or its destination. While some believe Jude’s use of the OT and Jewish apocryphal literature points to a Jewish Christian audience, this material may reveal more about his own background than that of his readers. Perhaps Jude wrote his epistle as a circular letter to a number of churches whose conditions he knew from having conducted an itinerant ministry among them (cf. 1 Cor. 9:5).

GENRE AND LITERARY FEATURES

The book of Jude is a letter, and it generally follows standard first-century epistolary conventions (see Introduction to the Epistles). It contains a standard letter opening (vv. 1, 2), body (vv. 3–23), and conclusion (vv. 24, 25). This letter strongly reflects the context of first-century Jewish Christianity, as one would expect from a Jewish-Christian author like Jude. Evidence for the author’s Jewish background includes his many allusions to the OT (though he does not quote the OT directly), his familiarity with Jewish apocryphal tradition, and his strong ethical concerns.

CHARACTERISTICS AND PRIMARY THEMES

Jude confronts a threat similar to that opposed in 2 Peter: false teachers who were using Christian liberty and the free grace of God as a license for immorality (v. 4; cf. 2 Pet. 2:1–3). Most of the epistle (vv. 4–19) is devoted to stern denunciation of the false teachers in order to impress upon his readers the seriousness of the threat. But Jude’s strategy is more than mere negative opposition. He urges his readers to grow in their knowledge of Christian truth (v. 20), to bear a firm witness for the truth (v. 3), and to seek to reclaim those whose faith was wavering (vv. 22, 23). This prescription for confronting spiritual error is as effective today as when it was first written.

THEOLOGY OF JUDE

As does 2 Peter, Jude contains the idea of a time of tribulation in which there will be false teaching (cf. Dan. 8:17–26; 11:30–45). Verses 17, 18 introduce and quote a prophecy from Christ and the apostles (also referred to in 2 Pet. 3:2, 3, with minor differences): “In the last time there will be scoffers, following their own ungodly passions.” Much of the letter is dedicated to describing this false teaching and those who spread it (vv. 4–18). The “last time” mentioned in v. 18 is not likely only future, but had already begun in their midst. This is clear from v. 4, where the false teachers are described as those who had already “crept in unnoticed” (v. 4; cf. the present tense description of the false teachers in vv. 9–13, 16). Indeed, most commentators agree that the reason that Jude wrote this letter was to address the problem of false teaching that had already started and that the church would continue to face in the future (cf. 2 Pet. 3:17). Jude encourages the church with his reminder that the impenitent false teachers of his era would undergo a terrible judgment at the very end of the church age (v. 14, 15). Believers can be assured that this end awaits all those who pervert the gospel and never repent, regardless of the generation in which they live.

JUDE IN THE LARGER STORY OF THE BIBLE

Like Peter, Jude recalls past judgments of God in order to warn his readers of the greater judgment to come upon false teachers and other wicked people. Jude reminds his readers of the judgment of unbelievers at the exodus (v. 5) and the judgment of angels (v. 6). He points to the judgment of Sodom and Gomorrah as an example of how God will punish with eternal fire (v. 7). He compares the false teachers to those who perished in Korah’s rebellion (v. 11). In short, Jude applies the principle of 1 Cor. 10:11 to show how the judgments of the OT happened “as an example” and “for our instruction.” Jude understands that he is living before the final judgment and that God’s former judgments are but a shadow of this greater judgment to come. Because there is a final judgment yet to come, believers are to persevere (vv. 20–23), knowing that it is Jesus Christ who is able to keep them from stumbling and to present them blameless before God (vv. 24, 25).

CHRIST IN JUDE

Although his epistle is among the shortest books of the NT, Jude contributes much to our understanding of the person and work of Christ. In regard to the person of the Savior, the ESV translation of v. 5 states that “Jesus” delivered Israel from Egypt and destroyed unfaithful Israel in the wilderness. Normally, it would be expected that “the Lord” would be credited (as other manuscripts and translations read), but the ESV translation here reflects the best ancient manuscripts, which have the name “Jesus” instead of “the Lord.” Thus, Jude is identifying Jesus with Yahweh, the One who described in Exodus, Numbers, and Deuteronomy as delivering Israel from Egypt and judging the unbelieving Israelites in the wilderness. This apostolic understanding of the activity of the preincarnate Jesus is comparable to 1 Cor. 10:4, where Paul says that Israel was “drinking from a spiritual rock which followed them [in the wilderness], and the rock was Christ.” In any case, Jude’s description of Jesus’ work in the exodus is a strong affirmation of the deity of Christ and proof that this belief goes all the way back to the earliest Christians.

Other indications of Jude’s belief in the deity of Christ include the fact that he calls Jesus “Master and Lord” (v. 4). His omniscience, or at least His ability to foresee the future, is seen in his prediction of the coming of false teaching in the church community to whom Jude writes (vv. 17, 18), which had already begun. The end times that have been inaugurated by Christ will be consummated at His final coming, when He shows “mercy” to those who believed (v. 21; cf. v. 24). The epistle ends on a christological note: “to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.”

Jude also gives us insight into the work of Christ, particularly His work in preserving us in the faith. Believers’ salvation is “kept for Jesus Christ,” presumably by the reality of their effective “calling” and the “loving” power of God (v. 1). Christ “is able to keep you from stumbling, and to present you blameless before the presence of his glory with great joy” (v. 24). Jude’s short epistle, therefore, reminds us that from start to finish, salvation is granted, sustained, and consummated by Christ alone, according to the sovereign purposes of the Father and outpouring of the Holy Spirit.

HISTORY OF INTERPRETATION

Despite its brevity, the epistle was widely used in the early church because of its obvious orthodoxy and value. Questions about its canonical status arose largely because of its use of apocryphal literature (vv. 9, 14, 15 and notes; “Special Issues” below). In addition to possible allusions in the apostolic fathers, Jude is listed in the Muratorian Canon (second century A.D.) and was accepted as authentic by Clement of Alexandria, Tertullian, Origen (second–third centuries), and Athanasius (fourth century).

SPECIAL ISSUES

Any discussion of the book of Jude must take into account several issues regarding its composition and sources. The most important of these include:

1. The Relationship of Jude to 2 Peter. Because Jude and 2 Peter have several concepts in common and seem to be combatting a similar heresy, many have suggested that Peter actually used Jude as a source for his second canonical epistle. A number of scholars conclude the opposite, namely that Jude used 2 Peter. For more information on the relationship between Jude and 2 Peter, see Introduction to 2 Peter: Special Issues.

2. Jude’s Use of Nonbiblical and Apocryphal Materials. As noted above, Jude’s use of apocryphal Jewish materials was the chief obstacle to the epistle’s acceptance in the NT canon. Specifically, Jude 9 seems to refer to the Assumption of Moses and Jude 14, 15 seems to incorporate material from 1 Enoch either through direct quotation or allusion. However, it is also possible that Jude does not refer to these works directly but to common traditions that were used by the authors of those works. Judaism, Protestantism, Roman Catholicism, and Eastern Orthodoxy have rejected first Enoch as canonical Scripture, although some in the Oriental Orthodox tradition consider it inspired. The Assumption of Moses is rejected by all the aforementioned ecclesiastical traditions.

Allusion to or citation of extrabiblical materials is rare in the NT. But given the currency of apocryphal religious works during the period, and the desire of the NT writers to communicate the gospel in terms familiar to their readers, it is not surprising to find some occasional use. Examples include 2 Tim. 3:8, which uses Jewish traditions about Ex. 7:11; and the quotation of pagan poets in Acts 17:28; 1 Cor. 15:33; and Titus 1:12. Certainly, Paul never would have believed that the original statements of pagan prophets were divinely inspired, but when he quoted them as part of his own speech at Athens (Acts 17:28), his use of them was inspired by God. Since all truth is God’s truth, Paul could discern where these pagans said true things and therefore use them in his defense of the gospel. The same is true of Jude and his use of extrabiblical sources. Whether Jude quotes the Assumption of Moses and 1 Enoch directly, merely alludes to those works, or cites common traditions incorporated by the writers of those books, he was able under the inspiration of the Holy Spirit to discern what was true in those works from what was false or legendary, and therefore he could appropriately use the material in his epistle.

The inclusion of such quotations in the inspired canon, whether for illustrative purposes or as an appeal to conventional wisdom, does not imply that the apocryphal and nonbiblical documents were themselves inspired or that everything in them is being endorsed by the Bible. It is the use of the particular reference that is inspired, not the source of that reference. The apostolic use of extrabiblical traditions and documents is not contrary to the inspiration of the NT, for the authors of the NT were enabled by the Lord to incorporate only that which is truth into their writings.

OUTLINE OF JUDE

I. OPENING EPISTOLARY GREETING (VV. 1, 2)

II. BODY OF THE EPISTLE (VV. 3–23)

A. Purpose of the Letter (vv. 3, 4)

B. Denunciation of False Teachers and Exhortation to the Christian Audience (vv. 5–19)

1. Three OT examples of divine judgment on the ungodly (vv. 5–7)

2. Arrogance of the false teachers (vv. 8–10)

3. Three OT examples of those who led others into sin (v. 11)

4. Depravity and danger of the false teachers (vv. 12, 13)

5. Enoch’s OT prophecy of judgment (vv. 14, 15)

6. Proud words of the false teachers (v. 16)

7. Apostolic prophecies of mockers (vv. 17–19)

C. Positive Exhortations (vv. 20–23)

III. CONCLUDING DOXOLOGY (VV. 24, 25)

GREETING

[1] Jude, a servant [1] of Jesus Christ and brother of James,

To those who are called, beloved in God the Father and kept for [2] Jesus Christ:

[2] May mercy, peace, and love be multiplied to you.

JUDGMENT ON FALSE TEACHERS

[3] Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. [4] For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.

[5] Now I want to remind you, although you once fully knew it, that Jesus, who saved [3] a people out of the land of Egypt, afterward destroyed those who did not believe. [6] And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day— [7] just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, [4] serve as an example by undergoing a punishment of eternal fire.

[8] Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. [9] But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.” 10 But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively. [11] Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion. [12] These are hidden reefs [1] at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted; [13] wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever.

[14] It was also about these that Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord comes with ten thousands of his holy ones, [15] to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.” [16] These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage.

A CALL TO PERSEVERE

17 But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. [18] They [1] said to you, “In the last time there will be scoffers, following their own ungodly passions.” [19] It is these who cause divisions, worldly people, devoid of the Spirit. [20] But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, [21] keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. [22] And have mercy on those who doubt; [23] save others by snatching them out of the fire; to others show mercy with fear, hating even the garment [2] stained by the flesh.

DOXOLOGY

[24] Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, [25] to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.

STUDY NOTES FOR JUDE

STUDY NOTE FOR JUDE 1 Jude ... brother of James. See Introduction: Author. If, as is likely, the James and Jude who authored NT epistles were Jesus’ half-brothers (Matt. 13:55), it is noteworthy that neither introduces himself in terms of this familial connection to Jesus. Both identify themselves as “servants” (slaves) of Jesus, perhaps implying that their leadership positions in the church are not attributable to their biological proximity to the Messiah but rather to His calling and gifting by grace.

called. The expression of God’s sovereign and gracious initiative in effectually summoning to salvation those whom He has chosen (cf. Rom. 8:28–30).

beloved. That is, God has “set apart” for His special care and use those whom He has called.

kept for Jesus Christ. See text note. The elect will persevere in faith because God preserves them (v. 24; John 10:27–30; 1 Pet. 1:5). BACK TO JUDE 1

STUDY NOTE FOR JUDE 2 mercy, peace, and love. Jude fills a traditional Jewish greeting (“mercy and peace”) with profound Christian meaning by adding “love.” God’s mercy to undeserving sinners and the peace that results are grounded in His love manifested in Jesus Christ (John 3:16). BACK TO JUDE 2

STUDY NOTE FOR JUDE 3 I found it necessary. Instead of the doctrinal treatise he had intended to write on “our common salvation,”which presumably would have been more positive and less polemical, Jude feels compelled to address the problem of false teachers (v. 4). We do not know whether his original intention was fulfilled at some other time.

contend for the faith. Here “faith” indicates the doctrinal content of the message taught by the apostles and held in common by all Christians (note the preceding “our common salvation”), rather than the personal exercise of trust by a believer. Christianity includes an authoritative body of belief given by God to the church through the apostles (1 Cor. 15:3–8). Together with the OT (Eph. 2:20), this apostolic witness, as found in the NT, is the standard for the church (2 John 9, 10). BACK TO JUDE 3

STUDY NOTE FOR JUDE 4 certain people ... crept in unnoticed. The troublemakers apparently were not part of the specific church Jude addresses; perhaps they presented themselves as itinerant prophets or teachers (2 John 10, 11).

designated for this condemnation. This difficult phrase probably refers to various prophecies about the coming and condemnation of ungodly men like the false teachers, perhaps including the prophecy of Enoch in vv. 14, 15 and the apostolic prophecies in vv. 17, 18. Or less likely, it may refer to the recording of the fate of the wicked in heavenly books (Jer. 22:30; Rev. 17:8). The idea is quite similar to that in 1 Pet. 2:8b: “They stumble because they disobey the word, as they were destined to do.”

pervert the grace of our God into sensuality. Jude’s opponents were guilty of antinomianism—the belief that Christians are under no obligation to follow the moral law as a rule of life. Such teaching was a persistent problem in the early church (Rom. 3:8; 6:15; 1 Cor. 6:12–15; Gal. 5:13), especially where Paul’s emphasis upon justification by grace through faith was misunderstood and perverted.

deny ... Master ... Lord, Jesus Christ. By their godless and immoral behavior, the false teachers deny Christ. The designation of Christ as “Lord” recognizes Christ’s deity. BACK TO JUDE 4

STUDY NOTE FOR JUDE 5–7 Three examples from ancient history show that those who abuse privileges bestowed by God will in the end receive punishment and destruction from His hand. The Israelites who enjoyed rescue from Egyptian slavery at the exodus afterward died in the wilderness because they did not believe that God could enable them to conquer the pagan nations that populated the Promised Land (Num. 14:27–34). Angels who held privileged positions of authority rebelled against their Creator and are now imprisoned in darkness, awaiting destruction at the last judgment. Jude does not mention the lushness of Sodom, Gomorrah, and their environs (according to Gen. 13:10, “well watered everywhere like the garden of the Lord”), but he may assume that his readers recall what attracted Lot to those cities. Those cities’ sexual perversions brought about their fiery destruction (Gen. 18:16–19:29).

Jesus, who saved a people. Various manuscripts have “the Lord, who saved,” but the ESV reflects the most likely reading (see Introduction: Christ in Jude). Strikingly, Jude uses the human name conferred on the incarnate Son at his birth to refer to His preincarnate deliverance of Israel in the exodus. Jude thus makes explicit what other NT authors also teach, that the eternal Son of God who became man in the fullness of time personally preexisted His incarnation and was active as the One through whom God created the universe (John 1:3; Col. 1:16; Heb. 1:2) and through whom He has redeemed His people (Ex. 3:14; John 8:58).

destroyed those who did not believe. God judged Israel with forty years of wandering in the wilderness for unbelief when they refused to enter Canaan after the report of the spies (Num. 14:27–34; Heb. 3:16–19). Just as judgment fell on the apostate Israelites after their deliverance from Egypt, so will it fall on apostate church members (Heb. 4:1, 2). BACK TO JUDE 5

STUDY NOTE FOR JUDE 6 angels. See note on 2 Pet. 2:4.

not stay within their own position ... left their proper dwelling. The angels in question rebelled against their God-given responsibilities and abandoned their areas of ministry or residence. Some take this to mean that they left heaven and came to the earth. It may refer to a primordial fall of angels at the time Satan rebelled against the Lord.

the great day. The day of judgment at the second coming of Christ. BACK TO JUDE 6

STUDY NOTE FOR JUDE 7 likewise. In the perversity of their sexual transgression, Sodom, Gomorrah, and the other cities resemble the wicked angels (or the wicked generation of Noah’s day) of v. 6. Just as the fallen angels rejected the worship of God and exchanged it for the worship of self, so Sodom, Gomorrah, and the surrounding cities exchanged the glory of the Creator for the creation and were therefore handed over to their sin (cf. Rom. 1:21–27) The comparison could also point to the flagrancy and pride with which they deserted their proper place. Since the preceding analogies portray the sequence—privilege, rebellion, destruction—in the experience of Israel after the exodus and the fallen angels, perhaps Jude expects his readers to recall the Edenic fertility of the Jordan Valley in which Sodom, Gomorrah, and the surrounding cities were located (Gen. 13:10), making their defiance of the Lord all the more inexcusable.

sexual immorality and ... unnatural desire. The “unnatural desire” in view is the homosexuality described in Gen. 19:4, 5.

an example ... punishment of eternal fire. The fiery destruction of Sodom and Gomorrah and the surrounding towns in Gen. 19 serves throughout Scripture as a model of God’s judgment on sin (Deut. 29:23; Is. 1:9; Jer. 49:17, 18; Rom. 9:29). BACK TO JUDE 7

STUDY NOTE FOR JUDE 8 dreams. Probably a reference to the false teachers’ claims to divine revelation through visionary experiences (see. Col. 2:18), claims they might use to justify the three actions that follow.

defile the flesh. Sexual immorality (v. 4 and note), perhaps even homosexuality (v. 7; Rom. 1:26, 27).

reject authority. Though some take this to be human or angelic authority, a reference to the lordship and authority of Jesus Christ is more likely (v. 4).

blaspheme the glorious ones. See note on 2 Pet. 2:10. BACK TO JUDE 8

STUDY NOTE FOR JUDE 9 the archangel Michael. According to Dan. 10:13, 21; 12:1, Michael is one of the chief angels and the special guardian of Israel. In Rev. 12:7, Michael leads the angelic host in war against the devil and his angels.

Evidence indicates that this incident finds parallel in the Assumption of Moses, an apocryphal Jewish work (of which only fragments have survived), which expands on the narrative of the burial of Moses in Deut. 34:5, 6 (see Introduction: Special Issues). The story concerns a confrontation between the archangel Michael and the devil over possession of the body of Moses. As usually interpreted, Jude’s point is that the rash talk of the false teachers contrasts with the temperate speech of Michael (2 Pet. 2:10 and note). Others interpret Jude as contrasting Michael’s appeal to God’s authority with the false teachers’ claim to having their own spiritual authority. Some contend that this was a fictional narrative in the Assumption of Moses. However, since all the other OT examples adduced in vv. 6–8, 11 refer to actual events from OT history, this small episode narrated in the Assumption of Moses most probably is a historical event, though not recorded in Deuteronomy. It was likely a historical event that was preserved in Jewish memory, which was then picked up and written down in the Assumption of Moses, from which Jude may have drawn. Contrariwise, Jude may just have known it as a part of Jewish tradition that he heard from a young age. BACK TO JUDE 9

STUDY NOTE FOR JUDE 11 way of Cain. See Gen. 4:1–15; Heb. 11:4; 1 John 3:12. According to Jewish tradition, to which Jude may be referring, Cain was the archetypal sinner and the instructor of others in sin.

Balaam’s error. Balaam’s readiness to abuse his prophetic gift “for the sake of gain” is recorded in Num. 22–24; 31:16. See note on 2 Pet. 2:15.

Korah’s rebellion. Korah, along with Dathan and Abiram, led 250 men in rebellion against the authority of Moses and Aaron (Num. 16). Korah’s rebellion and the resulting divine judgment provide an apt parallel to the defiance of the false teachers against church authority and the false teachers’ dangerous ability to lead others astray, as well as a graphic illustration of the divine judgment awaiting the false teachers (Num. 16:31–33). BACK TO JUDE 11

STUDY NOTE FOR JUDE 12 hidden reefs. The Gk. word translated “blemishes” usually means “rocks” or “hidden reefs,” which are a danger to ships. If Jude is making a play on words, it is to the effect that teachers are “dangerous, rocky blemishes” in what should be and may appear temporarily to be calm waters in the midst of the church.

love feasts. See note on 2 Pet. 2:13; cf. 1 Cor. 11:20–34. This may be a reference to the Lord’s Supper or to meals associated with the observance of the sacrament.

feast with you without fear. The false teachers may have made the love feasts occasions for blatant immorality. Even apart from this, their presence at the meals would have been a concern to Jude. Because teaching took place at the love feasts (Acts 20:7, 11), there was opportunity for the false teachers to advance their ideas.

waterless clouds. A metaphor for a form of hypocrisy that fails to produce what is promised (cf. 2 Pet. 2:17 note).

fruitless trees ... twice dead, uprooted. Like trees that fail to bear fruit at harvest time, the lives of these people are barren and fall under God’s judgment (Matt. 7:16–20; Luke 13:6–9). BACK TO JUDE 12

STUDY NOTE FOR JUDE 13 wandering stars. Shooting stars, comets, or most probably, planets. Either the opponents’ teaching is short-lived (like the light of a shooting star) or untrustworthy and useless (as when an unpredictable heavenly body is used for navigation). BACK TO JUDE 13

STUDY NOTE FOR JUDE 14 Enoch, the seventh from Adam. The Enoch of Gen. 5:24 is seventh from Adam if Adam is counted as the first. In vv. 14, 15, Jude seems to quote almost verbatim from an apocryphal work called the Book of Enoch or 1 Enoch, which dates from the intertestamental period in its extant form. In doing so, Jude does not imply that 1 Enoch is divinely inspired or that this book was written by Enoch himself (Gen. 5:24). The source he uses was familiar to his readers and would be useful for confirming his theme of coming divine judgment on the ungodly (see Introduction: Special Issues).

prophesied. Based on Jude’s use of this quotation from 1 Enoch, this statement is a historical saying that was preserved in Jewish tradition and later recorded in 1 Enoch. Alternatively, both 1 Enoch and Jude may refer to an early common oral tradition.

The quotation from 1 Enoch, in agreement with a host of OT prophecies (e.g., Dan. 7:9, 10; Zech. 14:3–5), teaches that God will come with His heavenly hosts to judge the wicked, and Jude is justified in applying this biblical idea to his specific situation.

holy ones. Probably a reference to the angelic host that will accompany the Lord’s return (Zech. 14:5; Matt. 25:31). BACK TO JUDE 14

STUDY NOTE FOR JUDE 15 ungodly ... ungodliness ... ungodly ... ungodly. The repetition of this term is important and serves to emphasize the wickedness of those who will be judged by the Lord; the same Gk. word is used in vv. 4 and 18. Rebellion by the false teachers is first and foremost against God and His authority, and they will be deservedly and certainly judged by God if they do not repent (v. 4 note). BACK TO JUDE 15

STUDY NOTE FOR JUDE 16 grumblers, malcontents. Like Israel in the wilderness (v. 5; 1 Cor. 10:10), the false teachers resist God’s will, perhaps by complaining about the law’s restrictions on their behavior.

loud-mouthed boasters. These may have been claims to having visionary experiences (v. 8), freedom from the law (vv. 4, 8), or possession of the Holy Spirit (vv. 18, 19).

showing favoritism to gain advantage. They show partiality to the rich members of the church (cf. James 2:1–4), and perhaps go on to adapt their teaching to please the influential in their audience. BACK TO JUDE 16

STUDY NOTE FOR JUDE 18 last time. The incarnation of Christ inaugurated the “last days” (Acts 2:17; Heb. 1:2) or “last times.” See note on 1 Pet. 1:20.

scoffers. They mock especially the moral law of God and the certainty of divine punishment on the disobedient (Pss. 1:1; 35:16; Prov. 14:9; 2 Pet. 3:3, 4). Paul told Timothy to anticipate people’s increasing self-centeredness and self-indulgence, hypocrisy, and false teaching as “the last days” progressed (2 Tim. 3:1–9). BACK TO JUDE 18

STUDY NOTE FOR JUDE 19 cause divisions. Division in the church was an inevitable result of the false teachers’ arrogance (v. 16) and their claim, against the church leadership and ordinary Christians, to possess the Spirit. The false teachers may have been classifying people as the later Gnostics did into the “spiritual” (themselves) and the “natural” (ordinary Christians).

worldly people, devoid of the Spirit. Against his opponents’ claims, Jude argues that the false teachers themselves are the ones whose lives show that they are in the bondage and service of sin (v. 10). They are not true believers, though they may profess to be. BACK TO JUDE 19

STUDY NOTE FOR JUDE 20–23 Jude now turns from denunciation of the false teachers to positive exhortation of his readers. To contend for the faith when it is under attack means more than opposing false teachers with words. It involves a positive life faithful to the gospel. The Trinitarian form of Jude’s exhortation should be noted (“Holy Spirit ... God ... Lord Jesus Christ”).

20 building ... holy faith. Jude, like Peter (1 Pet. 2:5) and Paul (1 Cor. 3:16, 17), compares the church to a building. As in v. 3, “faith” refers to the foundational message of the prophets and apostles (Eph. 2:20–22).

praying in the Holy Spirit. In contrast to the false teachers, the prayers of Jude’s readers are controlled by the Spirit, as indeed their whole lives should be (Gal. 5:16–18; Eph. 6:18). BACK TO JUDE 20

STUDY NOTE FOR JUDE 21 keep yourselves in the love of God. Jude writes to those whom God has called, loved, and “kept” for Jesus Christ (v. 1), and he assures believers that God is “able to keep” (or “guard,” a different Gk. word) them from stumbling and to present them to Himself blameless on the last day (v. 24 note). Yet God’s preservation of the saints does not minimize believers’ responsibility to persevere in faith and to support each other’s perseverance. One of the key means by which Christ saves believers “to the uttermost” (Heb. 7:25) is our unceasing exhortation and encouragement of each other in faith (Heb. 3:12; 12:12–17). Christians must keep each other in the love of God through mercifully encouraging the doubting (v. 22) and snatching the disobedient from sin’s destructive fires (v. 23). By keeping themselves in God’s love, genuine followers of Christ stand in contrast to angels who did not “keep” their original position of authority in submission to God and are therefore “kept” in chains awaiting judgment (v. 6), and in contrast to the corrupt infiltrators of the church, for whom the darkest gloom has been “kept” forever (v. 13). BACK TO JUDE 21

STUDY NOTE FOR JUDE 22, 23 The exact Gk. text of these verses is disputed, and it is hard to tell whether two or three groups of sinners are in view. Whatever the textual solution, Jude clearly recognizes that different pastoral strategies are to be employed with different people. Some can profit from gentle counseling (Gal. 6:1). Others will require confrontation or action of some sort to pull them “out of the fire.” BACK TO JUDE 22

23 mercy with fear. Aware of their own vulnerability to temptation, believers must reach out to those caught in patterns of sin with both compassion and humility, “lest you too be tempted” (cf. 1 Cor. 5:6–11; 15:32–34; Gal. 6:1).

garment stained by the flesh. A vivid metaphor for the contaminating influence of the false teachers, this phrase underscores the care that Jude’s readers must exercise in their contact with the false teachers and those under their influence (1 Cor. 5:11; 2 John 10, 11). On the metaphor, see Is. 64:6; Zech. 3:1–5; Matt. 22:12; Rev. 3:4, 5, 18; 19:8. BACK TO JUDE 23

STUDY NOTE FOR JUDE 24, 25 Like Rom. 16:25–27, Jude’s conclusion is a doxology that expresses confidence in God’s power to preserve His people to the end, and acknowledges God’s eternal greatness in His “glory, majesty, dominion, and authority.” BACK TO JUDE 25

24 him who is able to keep you. Here “keep” could be translated “guard” (v. 21 note), with the connotation of military protection. No one can snatch Jesus’ sheep out of his hand (John 10:28, 29; cf. 17:12). As believers’ inheritance is “kept” for them in heaven, so they are “guarded” (another Gk. verb) on earth through faith until the final revelation of their full salvation (1 Pet. 1:4, 5). All whom God justifies He also glorifies (Rom. 8:28–30). BACK TO JUDE 24

FOOTNOTES FOR JUDE

1 Or slave (for the contextual rendering of the Greek word doulos, see Preface) 2 Or by 3 Some manuscripts although you fully knew it, that the Lord who once saved 4 Greek other flesh

1 Or are blemishes

1 Or Christ, because they 2 Greek chiton, a long garment worn under the cloak next to the skin

The

Revelation

of JESUS CHRIST

TITLE AND AUTHOR

From 1:1, we know this book as “revelation” (singular—it is “the revelation” of Jesus Christ, not “revelations.”) The writer identifies himself as John (1:1, 4, 9; 22:8). He was well known to the churches in Asia Minor (1:9; “Date and Occasion” below). As early as the second century A.D., Justin Martyr, Irenaeus, and others identified the author as the apostle John. In the third century, however, Dionysius, bishop of Alexandria, compared the style and themes of Revelation with the gospel of John and concluded that the two must have different authors. Although it is difficult to be certain, external attestation as well as internal evidences of the book of Revelation’s Jewish character, such the familiarity with the Prophets that it shows, continue to support the traditional view that the apostle John was the writer of the book of Revelation.

DATE AND OCCASION

Revelation was written during a time of persecution, probably near the end of the reign of the Roman Emperor Nero (A.D. 54–68) or during the reign of Domitian (A.D. 81–96). Most scholars favor a date around A.D. 95. The strongest evidence for the late date is found in Irenaeus’s statement to the effect that John’s vision was seen near the end of the reign of Domitian (Against Heresies 2.22.5). Those who favor a late date also argue that the historical context assumed by the author of the book of Revelation did not exist until the late first century. Those who favor an early date argue that the external evidence based on Irenaeus and the conditions faced by the seven churches is not as weighty as is often assumed. Proponents of an earlier date argue that the book itself points to a time of composition before A.D. 70. John, for example, indicates several times that the prophecy will be fulfilled very soon (1:1, 3, 19; 2:16; 3:10, 11; 22:6, 7, 10, 12, 20). Those who favor an early date argue that this language is much more difficult to explain if the book was written after the destruction of Jerusalem and the temple in A.D.70 (most early-date advocates believe much of the book concerns the fall of Jerusalem). One cannot comment on the book of Revelation without making a decision, however, and the study notes that follow assume a late date.

Revelation is addressed to seven churches in Asia Minor (1:4, 11), in the Roman province of Asia (now part of western Turkey). Each church receives rebukes and encouragement in accord with its condition (2:1–3:22). Persecution had fallen on some Christians (1:9; 2:9, 13) and more was coming (2:10; 13:7–10). Heretical teachings and declining fervor tempted Christians to compromise with pagan society (2:2, 4, 14, 15, 20–24; 3:1, 2, 15, 17). John wrote Revelation to assure these churches that Christ knew their condition and was calling them to stand fast against all temptation. Their victory had been secured through the blood of the Lamb (5:9, 10; 12:11). Christ would come soon to defeat Satan and all his agents (19:11–20:10), and Christ’s people would enjoy everlasting peace in His presence (7:15–17; 21:3, 4). These lessons, however, were not only for the first-century church but apply to every generation of believers until Jesus returns.

GENRE

The book of Revelation shares many characteristics of OT apocalyptic literature and is even titled the “Apocalypse of John” (apokalypsis Iōannou). John, however, also specifically identifies the book as a “prophecy” several times (1:3; 19:10; 22:7, 10, 18, 19). In addition, the book contains a conventional epistolary greeting (1:4) and closing (22:21). All of these features must be taken into account when discussing the genre of the book. Identifying the book as an apocalyptic prophecy helps us to determine whether it is intended to be taken symbolically or literally. Since OT apocalyptic prophecy is characterized by its use of highly figurative and symbolic language, the identification of Revelation as an apocalyptic prophecy indicates that it is likewise characterized by the use of symbolic language.

The opening words of the book also support the idea that Revelation should be understood as a largely symbolic book. In 1:1, John uses the Gk. word sēmainō to indicate the manner of God’s revelation to him: “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known [sēmainō] by sending his angel to his servant John.” The verb’s cognate noun, “sign” (sēmeion), identifies visible symbols in Rev. 12:1, 3; 15:1, and the counterfeit miracles performed by the false prophet (13:13, 14; 16:14; 19:20). Even more significantly, the fact that Rev. 1:1 is an allusion to Dan. 2:28, 29, 45 confirms that the word means “symbolize” in John’s work.

John likely had in mind the wider context of Dan. 2. In Dan. 2:45 of the Septuagint, the word sēmainō is used to describe the symbolic vision experienced by King Nebuchadnezzar: “A great God has made known to the king what shall be after this.” This refers to a dream-vision that the king had. He saw a huge statue composed of four sections of different metals: gold, silver, bronze, and iron. The image is smashed by a rock, which grows and fills the earth. Daniel tells the king that this vision was symbolic. The statue was to be divided into four metallic sections that symbolized four kingdoms (Babylon, Medo-Persia, Greece, and Rome). The stone that smashed the statue represented God’s kingdom, which would defeat the evil kingdoms of the world and dominate the earth. The interpretation of the dream shows that the dream is not to be taken literally in terms of a statue and its various parts; rather, the statue signifies or symbolizes something else (i.e., the four sections of the statue symbolize four world kingdoms). In 1:1, John deliberately uses Daniel’s language of “making known” from Dan. 2:45 to indicate that what God has been showing him is likewise almost entirely symbolic. Most of the things that are about to unfold are not to be taken literally (lions, lambs, beasts, women, etc.), but each refers symbolically to another reality or set of realities.

In this light, the dictum of the popular approach to Revelation—“interpret literally unless you are forced to interpret symbolically”—should be turned on its head. Instead, the programmatic statement about the book’s precise mode of communication in 1:1 indicates that its overall character is symbolic, so that the preceding dictum should be reversed to say, “interpret symbolically unless you are forced to interpret literally.” Better put, the reader is to expect that the main means of divine revelation in this book is symbolic.

Given that Revelation is full of symbolism, why did God use such a possibly confusing way to speak His message? The answer is that John’s use of symbols is very similar to Jesus’ use of parables, which itself is rooted in the visions, language, and signs of the OT prophets. The parables of Jesus served the same purpose as the language and signs of the OT prophets: He used them to get the attention of His believing listeners who had grown spiritually sleepy and might not have paid attention otherwise. But for unbelievers (including pseudo-believers), parables generally made no sense, and rejection of the parabolic message was simply a further evidence of the hardening of the heart that refuses to listen to God.

The symbols of Revelation serve the same purpose as the words of the prophets and the parables of Jesus. In fact, the sevenfold admonition to the churches, “He who has an ear, let him hear” (2:7, 11, 17, 29; 3:6, 13, 22), is based on Is. 6:9, 10 and its use in Matt. 13:9–16. The repeated use of this phrase in the seven letters, along with its repetition in 13:9, shows that the symbolism of the visions functions in the same way as Jesus’ parables. By their powerful and often shocking imagery, the visions open the eyes of true believers while leaving hardened unbelievers in deeper darkness, though it is also true that some unbelievers are “shocked into faith” for the first time through hearing the parabolic visions read. In short, the message of Revelation does not merely concern the unfolding of future events. Instead, it uses present events, understood in a symbolic manner, to speak both a warning and an encouragement to believers to persevere in their commitment to Christ and divorce themselves from any allegiance to the world system, which expresses the rule of the kingdom of darkness.

LITERARY FEATURES

As in the OT, prophecy in Revelation involves both forth-telling exhortations for the present and foretelling future events. Using visual imagery as well as verbal promises and warnings, it weaves together into a poetic tapestry the themes of the whole of Scripture. Its depths are displayed through its multiple allusions. Yet as a revelation, or disclosure, it is intended to nourish all who are servants of Christ (1:1).

The prologue of Revelation (1:1–3) explains its basic purpose. Rev. 1:4–22:21 is a letter with a greeting (1:4, 5), body (1:5–22:20), and farewell (22:21). The formal features of this common arrangement are also found in Paul’s letters (see Introduction to the Epistles).

The main portion of the book (4:1–22:5) consists of seven cycles of judgments (4:1–8:1; 8:2–11:19; 12:1–14:20; 15:1–16:21; 17:1–19:10; 19:11–21; 20:1–15). The relationship among these cycles of judgment is a matter of debate. Some argue that they are completely parallel, with each series leading to a description of the final judgment and second coming. Others understand the judgments to be sequential, one following the other. Some believe there is a partial recapitulation and overlap, and others believe that the judgments are “telescoped” (the seventh seal contains all of the trumpet judgments, and the seventh trumpet contains all of the bowl judgments).

The following annotations on the text of Revelation assume that these seven sections are essentially parallel in time and content with one another, though the last three sections begin to focus increasingly on the future. These seven sections supplement one another and often look at the same events from different angles (sometimes with a close-up lens and other times with a far-off lens; sometimes with a wide-angle lens, and other times with a narrow-angle lens). A final, eighth portion presents the supreme vision of the New Jerusalem (21:1–22:5). Each cycle is best understood as depicting the same spiritual war but from a fresh vantage point. Later cycles concentrate more and more on the most intense phases of conflict and on the second coming itself.

At several points, symbolic personages are introduced into the drama one by one, and their destinies are revealed in the reverse order, as follows:

A The People of God Depicted (as Messiah’s Mother) with the Imagery of Light and Creation (12:1, 2)

B The Dragon—Satan (12:3–6)

C The Beast and the False Prophet (13:1–18)

D The Bride: The People of God in the Imagery of Sexual Purity (14:1–5)

E Babylon the Harlot (17:1–6)

E’ Babylon Destroyed (17:15–18:24)

D’ The Bride Is Blessed with Marriage (19:1–10)

C’ The Beast and the False Prophet Are Destroyed (19:11–21)

B’ The Dragon Is Destroyed (20:1–10)

A’ The People of God Depicted (as the Lamb’s Bride) in the Imagery of Light and Creation (21:1–22:5)

The parallel structure shown above is also known as a chiasm.

CHARACTERISTICS AND PRIMARY THEMES

The book of Revelation incorporates a number of significant themes into its rich portrayal of Christ’s defeat of Satan. These themes include:

1. The Sovereign God. The principal theme of Revelation is that God rules history and will bring it to a triumphal climax in Christ, and in this light, Christians are therefore to worship the triune God. The word “throne” appears seventeen times in Rev. 4; 5 (out of thirty-four times in the book as a whole), and signifies the sovereignty of God. The visions of Christ in 1:12–16 and of God and Christ in 4:1–5:14 are crucial for understanding the entire book. In the vision of ch. 4; 5, John is given a vision of the throne room of God. In this vision, the Lamb is given a place of equal honor to God Himself, and so the chapters as a whole portray the victory of God and the Lamb. Because this vision serves as the introduction to all subsequent visions in the book, its significance is to demonstrate the authority of God and of Christ over all that is about to unfold in the remainder of the book. The trials of the believers, the apparent triumph of the forces of the enemy, the eventual destruction of the latter and the victory of the church are all under the sovereign control of God. It is therefore true to say that, according to Revelation, the hand of God is directly behind the tribulations of believers as well as those of unbelievers. God sends such trials to refine His people, just as He was sovereign over the trials that He sent upon His Son. Therefore, the people of God have no other destiny during the church age than that of the Lamb during His earthly ministry. This is why 14:4 says they “follow the Lamb wherever he goes.”

Thus, God displays His majesty, authority, and righteousness as the Ruler and Judge of the universe (1:12–20 note). These central visions already foreshadow the consummation of history, when God’s glory will fill all things (21:22, 23; 22:5; 4:1–5:14 note). Detailed elements in the visions flesh out these truths and are to be seen as part of a larger picture. Consequently, Revelation is a “picture book,” a dramatic presentation to enable Christians to have a God-centered view of history, and that view is to energize their worship of God. It is not a puzzle book to serve as a source of mysterious calculations.

2. Christ the King. In the opening vision, Christ appears as the majestic King and Judge of the universe and Ruler of the churches (1:12–20). In 2:1–3:22, Christ addresses the specific needs of each church. His powerful promises also remind the churches of the scope and profundity of their calling (2:7, 10, 11, 17, 26–28; 3:5, 12, 21). The selection of exactly seven churches suggests the wider relevance of the message (cf. 1:4 note).

In 4:1–22:5, Christ’s rebukes and encouragement take a new form. Through Christ and His angels (22:8, 9, 16), John receives a series of visions intended to open Christians’ eyes to the kingship and majesty of God, the nature of spiritual warfare, God’s judgments on evil, and the outcome of the conflict. God and His army must win the battle (17:14; 19:1, 2), but His forces are opposed by Satan, the “great ... dragon” (12:3), who leads the whole world astray (12:9). Satan has two agents, the beast and the false prophet, who together with him make up a counterfeit trinity (ch. 13; 16:13). In opposition to these threats, the saints must maintain a true and faithful witness, even to the point of martyrdom (12:11), and must maintain true spiritual purity (14:4; 19:8). In the new heaven and new earth, their witness finds its fulfillment in the final light of God’s truth (21:22–27), and their purity takes perfect form in the spotless bride of the Lamb (21:9).

3. The “Already and Not Yet” of the Latter Days. Though Revelation does not use some of the standard terminology of “the latter days” or “end times,” it clearly sees that what the OT predicts to occur in the end times has begun to be fulfilled in Christ’s first coming and will be consummated at His final coming. For example, Jesus is now “ruler of the kings of the earth” and has launched the great resurrection of the end time (1:5). He is thus the beginning fulfillment of the messianic latter-day prophecy in Ps. 89:27: “And I will make him the firstborn, the highest of the kings of the earth.” Jesus has begun to fulfill the great “son of man” prophecy from Dan. 7:13 (1:13) and He will consummate that prophecy (Rev. 1:7). The dragon’s desire to destroy the promised Messiah has been thwarted as the latter has ascended to God’s throne (12:1–6), and the accuser of the brothers has been expelled from heaven and conquered by the saints through their testimony and trust in the Lamb’s blood (Rev. 12:7–12). The great tribulation has begun in part (2:22; cf. 1:9; 2:9, 10), and it will be universal and even more intense immediately before Christ returns (7:14; 20:7–9). Revelation also focuses on the very end of the eschatological period, when God will judge the unfaithful (11:18; 20:10–15), reward believers (11:18), and create a new heavens and earth (21:1–22:5).

4. Willingness to Suffer for Christ Is the Path to Ultimate Victory. Even as the cross sealed Christ’s victory over Satan, so the present suffering of Christians seals their victory over the powers of darkness. Even while suffering tribulation and hardship (as did Christ; 1:9), Christians also share in Christ’s kingly reign (1:6). In this present age, believers may suffer physical hardship, but their spirits will be kept safe (11:1–12). The church’s persecutors, on the other hand, will find themselves in the same position as Satan. Even as Satan’s apparent victory triggered his ultimate defeat, so the present evil actions of unbelievers (11:10) are only laying the basis for their final judgment (11:13, 18). One of the main goals of the book, therefore, is to exhort believers to remain faithful to Christ in spite of present sufferings and in spite of the temptation to engage in idolatry represented by compromise with the world system. This faithfulness will eventually be rewarded in the heavenly kingdom. Notice that after the portrayal of the heavenly kingdom in 21:1–22:5, the final words of the book revert to the command to remain faithful. The heavenly visions serve as motivators for Christians now suffering in adversity to hold to the glorious promises of God and not to fall away. And so in the same way, Christians today should still read Revelation and allow its portrayal of the divine majesty to motivate us to continued faithfulness. Christians are to live according to the values of this new world, not the world in which they live. Churches should be reminded that the scenes of heavenly worship are to be the model for our earthly worship every Lord’s Day (note that it was as John readied himself for worship on the Lord’s Day that he was given this vision; 1:10).

5. The New Creation as Fulfillment of Biblical Prophecy. The main prophetic themes of the OT and NT culminate in the new covenant, the new temple, the new Israel and the new Jerusalem, all of which are summed up in the concept of the new creation. These themes appear in 21:1–22:5 at the climax of the book. In both Revelation and other parts of the NT, these realities are seen to have already begun to be fulfilled in Christ—believers as the new creation, the church as the new Israel, and so on.

6. The Counterfeit Nature of Satanic Forces. One of the most prominent features of the book is the presentation of Satanic counterfeits that oppose God in a spiritual war of cosmic proportions. The beast introduced in 13:1–10 is a counterfeit of Christ. Note the following parallels: (1) the beast is an image of Satan, whom Satan brought forth (13:1), just as Christ is the exact image of God, begotten by the Father (Ps. 2:7; Col. 1:15; Heb. 1:3); (2) the beast has ten crowns and blasphemous names (13:1), while Christ has many crowns and worthy names (19:12); (3) the dragon gave the beast his power, throne, and great authority (13:2), just as Christ has power (5:12, 13), a throne (3:21), and authority (12:10) from the Father (John 5:21–23); (4) the beast has a seemingly fatal wound from which he has recovered (13:3), counterfeiting Christ’s resurrection, and the beast’s recovery is one of the principal features that attracts followers (13:4), just as the resurrection of Christ is one of the principal points of evangelistic proclamation; (5) worship is directed both to the dragon and the beast (13:4), just as Christians worship both the Father and the Son (John 5:23); (6) the beast attracts the worship of the whole world (13:7), just as Christ will be worshiped universally; (7) the beast utters blasphemies (13:5), while Christ utters the praises of God (Heb. 2:12); and (8) the beast makes war against the saints (13:7), while Christ makes war against the beast (19:11–21). The song of praise to the beast in 13:4 counterfeits the song to God in Ex. 15:11. The striking juxtaposition of Christ and the beast in 19:11–21 shows that these are the two main warriors in the battle: Christ is the divine warrior, fulfilling the imagery of Ex. 15:3; Is. 59:16–18; 63:1–6; Hab. 3:3–15; Zech. 9:13–15; 14:1–5; and the beast is the unholy, counterfeit warrior, fulfilling the imagery of Dan. 7:1–8.

Satan himself attempts to counterfeit God the Father. He engages in a mock creation, in which he brings forth his image out of chaotic waters (13:1; parallel to Gen. 1:2). Similarly, the false prophet, or beast from the earth (13:11–18), counterfeits the work of the Holy Spirit. He desires that people worship not himself, but the beast, just as the Holy Spirit glorifies Christ (John 16:14). He works false miraculous signs (13:13, 14), counterfeiting the miracles of the Holy Spirit. He forces a mark on his subjects (13:16), just as Christians are sealed with the Holy Spirit (Eph. 1:13).

Together—Satan, the beast, and the false prophet—form an unholy trio (16:13), counterfeiting the Holy Trinity. Satan as a deceiver is always trying to make his ways look attractive (2 Cor. 11:14, 15). When divine revelation opens our eyes, there is a world of difference between his horrors and God’s beauties. Satan is an imitator, not a creator, and his productions are always bestial and degenerate like himself. Beasts must give way before Christ the King (19:11–21).

One final counterfeit figure exists, namely Babylon the harlot, the counterfeit of the bride of Christ (17:1–19:10). Her corruptions are contrasted with the purity of the bride of the Lamb (19:7–9). Babylon sums up in herself the worship of the godless world. By contrast, the bride represents the worshipers of the true God. Satan attacks the saints in two main ways. The beast attacks with power and persecution, endeavoring to destroy the witness of the saints and force them to worship the beast. Babylon attacks with seduction, endeavoring to destroy the purity of the saints by drawing them away from the Lord and His righteousness.

7. Other Features. Many other thematic features unify the book. Repeated use of the number seven signifies completeness. God’s plan and power determine the outcomes. Praise to God rises from the angels and saints (1:6 note). The present struggles of the church (2:1–3:22) contrast with its final rest. The church must maintain its witness and purity. Everything moves forward to the victory of Christ at His coming.

THEOLOGY OF REVELATION

The book of Revelation ends theologically where the book of Genesis begins. God is the sovereign Creator of the heavens and earth (Gen. 1; 2) and the Creator of the new heavens and earth (chs. 21; 22). In Genesis, the Trinitarian nature of God is merely hinted at (e.g., Gen. 1:2, 26). In Revelation, on the other hand, John describes God in explicitly Trinitarian terms. In the opening of the book, John writes, “Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth” (1:4, 5).

The designation “him who is and who was and who is to come” occurs with variations five times in Revelation (1:4; 1:8; 4:8; 11:17; 16:5). The language is borrowed from Ex. 3:14, where God Himself provides Moses with an explanation of the meaning of the divine name, Yahweh. In the latter two uses of this title (11:17; 16:5), an abbreviated form is used (“who is and who was”). The future aspect of the title (“who is to come”) disappears in the later chapters of Revelation because those chapters describe the eschatological (end-time, final) coming of God as something that is already occurring.

John also makes it clear that Jesus Christ is to be identified with God. One way in which John indicates the divinity of Christ is through the self-designations of God and of Jesus. The prologue to Revelation concludes with God saying, “I am the Alpha and the Omega ... who is and who was and who is to come, the Almighty” (1:8). At the end of the book, God speaks again, saying, “I am the Alpha and the Omega, the beginning and the end” (21:6). This language echoes the words of Isaiah: “Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last; besides me there is no god’” (Is. 44:6). A comparison of these self-designations of God with those of Jesus is striking. Jesus declares in the opening of the book: “I am the first and the last” (1:17) and declares at the end of the book: “I am the Alpha and the Omega, the first and the last, the beginning and the end” (22:13). When Jesus uses this language as a self-designation, He is equating Himself with God.

In 1:8, God is also described as “the Lord God ... the Almighty.” Variations of this title occur numerous times in Revelation (1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22). This title indicates the omnipotence of God, His sovereign power over all things. His sovereignty is also indicated by the description “him who is seated on the throne” (4:2, 9; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5). As with similar visions in the OT, John’s visions of God seated on the throne indicate that He is the sovereign King of kings and Lord of lords (cf. 1 Kin. 22:19; Dan. 7:9, 10).

Both personal and cosmic eschatology (last things) are important elements in the theology of the book of Revelation. John describes the personal fate of both the righteous and the wicked. The wicked whose names are not found in the book of life are “thrown into the lake of fire” (20:15). This punishment is described as “the second death” (21:8). The punishment of those who are cast into hell is described as torment that lasts “day and night forever and ever” (20:10). It is a fearsome judgment. The eternal destiny of the righteous, those who have been justified by faith alone in Christ alone, is described in chs. 21; 22. In a new heavens and new earth, they will be God’s people and God will be their God. There will be no more death or mourning or pain (21:1–4). They will see their Lord face to face (22:4). They will worship Him forever (22:3). The great enemies of God, the serpent, sin, and death will be defeated finally and forever (20:10, 14).

REVELATION IN THE LARGER STORY OF THE BIBLE

Revelation’s use of the OT is one angle from which to see how it is part of the Bible’s larger redemptive-historical story. Revelation, in fact, has more allusions to the OT than all of the other books of the NT put together. It should be noted that these are allusions rather than direct quotations.

Some larger OT passages seem to serve as a pattern for similarly substantial portions of Revelation. For instance, patterns from Dan. 2; 7 are found repeatedly in chs. 1; 4; 5 to show that the kingdom predicted in Daniel has been inaugurated in Christ’s first coming and will be consummated at His second coming. Sections of Ezekiel influence chs. 4; 5; 6; 18. The trumpet and bowl plagues (Rev. 8:6–12; 16:1–14) follow the pattern of the exodus plagues (Ex. 7–14), so that the Egyptian plagues serve as a foreshadowing of tribulation during the church age and at the very end of the age. Revelation also develops certain OT themes in a general way. Judgments of the nations in the OT, for example, are understood by John to be types of the final judgment.

In most cases, Revelation uses an idea or phrase referring to a person, place, or event from an OT text. These simple allusions may be condensed or expanded, and are obviously applied to different historical situations, but these allusions almost always carry over an essential focus of the OT text such that there is a clear continuity between the OT and the book of Revelation. The following are only a few examples:

(1) Babylon in the OT, which deceived and persecuted God’s people, comes to be representative for the evil world system, which also deceives and persecutes God’s people. And just as Israel was in exile in Babylon, so true Israel, the church, lives in exile in the Babylonian world system.

(2) The Exodus plagues, as noted above, foreshadow the plagues mentioned throughout Revelation.

(3) The evil rulers of Dan. 7, who persecuted Israel in the OT epoch, come to represent the evil political world power that persecutes the church.

(4) Just as God was portrayed as protecting Israel in the wilderness by “bearing them on eagles’ wings” (Ex. 19:4; Deut. 32:11), so He is portrayed in the same way protecting the church in the new covenant age (Rev. 12:14).

One final point to note concerns the way in which John takes OT references and universalizes them. What in the OT is applied to Israel is given a much wider sense by John. For instance, God gave Israel the title “kingdom of priests” (Ex. 19:6), but John applies this to the worldwide church (Rev. 1:6; 5:10). When Zech. 12:10 states that the tribes will mourn over him, the reference is to Israel, but John widens it to all the tribes of the earth (Rev. 1:7). The concept of the exodus plagues is extended by John from the land of Egypt to the whole earth (Rev. 8:6–12; 16:1–14). The three-and-a-half years of Israel’s tribulation (Dan. 7:25; 12:7) and the “ten days” of tribulation of Daniel and his friends (Dan. 1:12) are both extended to the tribulation of the church as the true Israel. This tribulation is instigated not by Daniel’s literal Babylon (Dan. 4:30), but by the end-time Babylon or fallen world system (Rev. 17:1–6), which persecutes the church throughout the world (17:5–8; 18:24). When Babylon falls, the “cities of the nations” (16:19) also fall because they have become part of universal Babylon. The benefits of the end-time temple of Ezekiel are no longer reserved for the Jews only, but for all believing peoples. The leaves that are for the healing of Israel (Ezek. 47:12) are now for the healing of the nations as well (Rev. 22:2). The lampstands of the ark now represent the worldwide churches (1:12, 13, 20), and the physical manna given to Israel becomes spiritual manna for all believers (2:17). Tyre as a harlot (Ezek. 26:17–28:19) becomes the world system as represented by Babylon (Rev. 17:1–18:24). Physical Jerusalem becomes spiritual Jerusalem (21:2–27).

CHRIST IN REVELATION

The reason for such universalization from the OT is rooted in the NT understanding of the work of Christ, and how the promise given to Abraham has been extended through Christ to the nations. When the people of these nations trust in Jesus, the true Israel, they identify with Jesus as the true Israel, and they themselves become part of true Israel. Since Christ is the temple, so is the church (cf. 1:12, 13, 20); since Christ is the messianic king (1:5), so the church is part of that kingdom, reigning with Him (1:6, 9); since Christ is a priest (1:5, 13), so the church is a “kingdom of priests” (1:6; 5:10). John’s use of the OT should not, therefore, be seen as an abuse of its true meaning. John simply understands the OT as prophetically pointing forward to the events of the NT and to Christ Himself, and John reads the OT in the same way Jesus Himself and the other NT writers did. The true people of God are now seen to be those who trust in the Savior promised in the OT, and believers from every nation, Jew and Gentile alike, constitute God’s new covenant people, the continuation of true Israel. It was likewise prophesied in the OT that such people would be those upon whom God would in the latter days pour out His Spirit and upon whose hearts He would write His law. History is united by the plan of a sovereign God. In this history, the latter part (the work of Christ) interprets what has gone before, yet cannot be understood properly without it.

The simple yet amazing fact is that God chose to convey these visions to John in the best way he would have understood them—by using the language of the Bible. Far from being a rejection of the OT, this is the strongest possible affirmation of its authority. Everything God has given in Christ can and must be understood against the backdrop of the OT revelation, which not only points to Christ, but alone makes it possible for us to understand who He truly is. Jesus told His listeners that if they only listened to what Moses wrote, they would understand who He is. Their problem was not that Moses contradicted Christ, but that they refused to believe what Moses said about Him (John 5:45–47). The same truth applies to interpreting Revelation. By far the most important key to understanding John’s vision is understanding the OT. As one studies the book, this conclusion will be verified over and over again. Most people today take Revelation as a springboard for looking forward to the future. However, without first looking back to the OT and seeing what it meant in John’s time, and then moving forward from there to Christ and then to the present, we will not properly understand what it has to say about the past, the present, or the future.

The title given in 1:1 identifies it as “the revelation of Jesus Christ,” not only in the sense that Christ has received it from the Father to disclose it to His servants, but also in the sense that He is the central figure revealed in its visions. He is the “one like a son of man,” invested with divine glory and dominion over nations (1:13; cf. Dan. 7:13), the lion from the tribe of Judah who conquered as the slain Lamb (5:5, 6, 9; cf. Gen. 49:9; Ex. 12:1–13), the promised Seed of the woman (12:1–5; cf. Gen. 3:15), and the Word of God who leads the armies of heaven (19:11–15; Ex. 15:3).

HISTORY OF INTERPRETATION

Four basic approaches have been taken to the question how the visions of Revelation relate to the unfolding history of the church between Christ’s first and second comings and beyond to the general resurrection, last judgment, and new heavens and earth. Interpreters disagree concerning the period of time in which the visions of 6:1–18:24 are fulfilled and the chronological relationships of the visions to one another and to the events or eras they represent.

Preterism says fulfillment of most of these visions occurred, from our perspective, in the past specifically in the fall of Jerusalem (if Revelation was written in A.D. 67–68), the fall of the Roman Empire, or both. Preterist interpreters appeal to assertions that the matters portrayed in the visions will occur “soon” because “the time is near” (1:1, 3; 22:6, 10).

Futurism holds that the visions of chs. 6–18 will occur in a period of final crisis just before the second coming, noting that chs. 19–22 foretell the second coming of Christ with its accompanying events: general resurrection, last judgment, replacement of the first heavens and earth by a new heavens and earth. According to futurism, the traumas portrayed in the preceding chapters lead up to the history-consummating events of chs. 19–22.

Historicism asserts that 6:1–18:24 offers a basically chronological outline of the course of church history from the first century (6:1) until the second coming (19:11), with the sequence of the visions and sevenfold cycles of visions correlating directly to the order of the events or eras they symbolize.

Idealism says the visions of Revelation represent trends and forces, often spiritual and thus invisible, that are engaged in the ongoing warfare of the kingdom of God with the devil’s kingdom of darkness, warfare that continues between the victory won by Christ in His suffering and exaltation and His glorious bodily return. The visions depict not specific events but ongoing and repeated principles and patterns in this spiritual war. The principles are operative throughout the church age and may have repeated embodiments, and the visions provide complimentary perspectives on the same church age rather than a chronologically successive calendar of events (see Literary Features above).

A combination of these views is probably closest to the truth. The imagery in Revelation is multifaceted and is in principle capable of multiple embodiments. Idealists maintain that general principles are expressed. If so, those principles had a particular relevance to the seven churches and their struggles in the first century (1:4; “Date and Occasion” above), as preterists contend. But the principles will also come to climactic expression in the final crisis of the second coming (22:20; cf. 2 Thess. 2:1–12), as futurists expect. Christians throughout history are involved in the same spiritual war and so must apply the principles to themselves and their own time (1:3 note). Hence, many passages have at least three main applications: to the first century, to the final crisis, and to whatever time in which Christians live. Patience and humility are needed when one confronts disagreements on these matters. In the meantime, Revelation has broad lessons from which all can profit.

SPECIAL ISSUES

Although the nature of the book of Revelation means that many interpretative issues continue to divide Christians, one is particularly worthy of special discussion. This is the issue of the millennium, which is the thousand-year period of Christ’s rule described in 20:1–10. There are three main approaches to the interpretation of this text:

Premillennialism holds that the thousand years follow the second coming that is described in 19:11–21. After the second coming, Satan is bound and Christ ushers in a long period of earthly peace and prosperity. Some think of this as a literal thousand years, but others consider the number to mean a very long period of time. Christians receive resurrection bodies at the beginning of the millennium, but the final judgment for all others takes place at the end, after a rebellion led by Satan. In the second century, Justin Martyr and Papias were among those who held a premillennial view. The dispensational form of premillennialism further posits a secret rapture of believers, usually thought to occur before a seven-year great tribulation, in which Christ descends to gather His saints and take them to heaven (based on 1 Thess. 4:16, 17; cf. notes on that text). Believers then return to rule and reign on the earth during the millennium.

Amillennialism understands the millennium to be a picture of the present reign of Christ and of the saints in heaven (analogous to 6:9, 10) initiated by the binding of Satan (Matt. 12:29) and with the result that Satan can no longer deceive the nations (Matt. 4:14–16; Acts 17:30, 31). The “first resurrection” (20:5) is either the life of Christians who have died and are with Christ in heaven, or life in Christ that starts with spiritual new birth (Rom. 6:8–11; Eph. 2:6; Col. 3:1–4), though the former is more likely. Satan has been bound through the triumph of Christ in His crucifixion and resurrection (John 12:31; Col. 2:15).

Postmillennialism asserts that the kingdom of Christ and the church will experience much more expansion—and, typically, increasingly visible influence in social and political conditions—on earth before the second coming. The thousand years are understood by some postmillennialists as a final period of earthly Christian triumph following the spread of the gospel (19:11–21 note). Other postmillennialists agree with amillennialists in identifying 20:1–6 with the entire period that begins with the resurrection of Christ.

The dispute partly concerns the chronological relation of 20:1–10 to 19:11–21. Premillennialists believe that the events described in 20:1–10 simply follow the second coming, which is depicted in 19:11–21. But 20:1–15 might also represent a seventh cycle of judgments leading up to the second coming (see Literary Features above). The final battle in 20:7–10 seems to be the same as the final battle in 16:14, 16; 17:14; 19:11–21. In particular, 16:12–16; 19:19; and 20:8 all use the basic phrase “to gather them together for the war,” which further suggests that these sections portray the same events. Similar language from Ezek. 38; 39 is used in the various descriptions (see 19:17–21; 20:8–10). This is supported further by observing that Ezek. 39 itself recapitulates the events of Ezek. 38, thus pointing to the same phenomenon in 19:7–21 and 20:8–10. The judgment of Satan in 20:10 parallels the judgments against Babylon (chs. 17; 18) and against the beast and the false prophet (19:11–21). These enemies of God are consigned to everlasting punishment, and the visions depicting their judgment may be parallel descriptions rather than different events in a sequence. Certain features in 20:11–15 correspond to earlier descriptions of the second coming (6:14; 11:18). Most important, all of Christ’s enemies have been judged in 19:11–21. If 20:1–6 represents later events, there would be no one left for Satan to deceive in 20:3.

Caution is needed because the different millennial positions depend on the interpretation of OT prophetic texts as well as these verses in Revelation. Moreover, like most of Revelation, 20:1–10 uses language that in principle may legitimately be capable of multiple fulfillments. These facts make precise interpretation difficult (it is God’s prerogative to reveal only as much about the order of future events as is good for us to know; Acts 1:7). The major point is that Satan will finally be defeated, and that even before that time, God takes care of His saints and blesses them through His triumphant rule. This assurance ought to comfort all Christians, whatever their millennial position.

OUTLINE OF REVELATION

I. INTRODUCTION (CH. 1)

A. Prologue (1:1–3)

B. Greeting and Praise (1:4–8)

C. Vision of Christ the Judge (1:9–20)

II. EXHORTATIONS TO THE SEVEN CHURCHES (CHS. 2; 3)

A. Ephesus (2:1–7)

B. Smyrna (2:8–11)

C. Pergamum (2:12–17)

D. Thyatira (2:18–29)

E. Sardis (3:1–6)

F. Philadelphia (3:7–13)

G. Laodicea (3:14–22)

III. HEAVENLY VISIONS (4:1–22:5)

A. Cycle One: The Scroll and Its Seven Seals (4:1–8:1)

1. God the King, and Christ the worthy One (chs. 4; 5)

2. Opening six seals (ch. 6)

3. Care for the saints (ch. 7)

4. Opening the seventh seal (8:1)

B. Cycle Two: Seven Angels with Seven Trumpets (8:2–11:19)

1. Seven angels before God (8:2–6)

2. Six angels blow their trumpets (8:7–9:21)

3. Care for John and the two witnesses (10:1–11:14)

4. The seventh angel blows his trumpet (11:15–19)

C. Cycle Three: Seven Symbolic Histories (chs. 12–14)

1. Principal personages: The people of God vs. Satan (12:1–6)

2. Six symbolic histories unfold (12:7–14:11)

a. History of the dragon (12:7–12)

b. History of the woman (12:13–17)

c. History of the beast from the sea (13:1–10)

d. History of the beast from the earth—the false prophet (13:11–18)

e. The 144,000 (14:1–5)

f. Three angelic messengers (14:6–11)

3. Care for the saints (14:12, 13)

4. The seventh symbolic history (One like the Son of Man) unfolds (14:14–20)

D. Cycle Four: Seven Bowls of God’s Wrath from the Temple (chs. 15; 16)

E. Cycle Five: Judgment on Babylon and Vindication of the Church (17:1–19:10)

F. Cycle Six: The Final Battle (19:11–21)

G. Cycle Seven: The Reign of the Saints and the Last Judgment (20:1–21:8)

H. The New Jerusalem (21:9–22:5)

IV. FINAL EXHORTATIONS (22:6–20)

V. CLOSING BLESSING (22:21)

PROLOGUE

1  The revelation of Jesus Christ, which God gave him to show to his servants [1] the things that must soon take place. He made it known by sending his angel to his servant [2] John, [2] who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. [3] Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near.

GREETING TO THE SEVEN CHURCHES

[4] John to the seven churches that are in Asia:

Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, [5] and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth.

To him who loves us and has freed us from our sins by his blood [6] and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. 7 Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail [1] on account of him. Even so. Amen.

[8] “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.”

VISION OF THE SON OF MAN

[9] I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus. [10] I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet [11] saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.”

[12] Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, [13] and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. [14] The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, [15] his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. [16] In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength.

[17] When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, [18] and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. [19] Write therefore the things that you have seen, those that are and those that are to take place after this. [20] As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.

TO THE CHURCH IN EPHESUS

2  “To the angel of the church in Ephesus write: ‘The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands.

2 “‘I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but have tested those who call themselves apostles and are not, and found them to be false. 3 I know you are enduring patiently and bearing up for my name’s sake, and you have not grown weary. 4 But I have this against you, that you have abandoned the love you had at first. [5] Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. [6] Yet this you have: you hate the works of the Nicolaitans, which I also hate. [7] He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.’

TO THE CHURCH IN SMYRNA

8 “And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life.

[9] “‘I know your tribulation and your poverty ( but you are rich) and the slander [1] of those who say that they are Jews and are not, but are a synagogue of Satan. [10] Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. 11 He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.’

TO THE CHURCH IN PERGAMUM

12 “And to the angel of the church in Pergamum write: ‘The words of him who has the sharp two-edged sword.

[13] “‘I know where you dwell, where Satan’s throne is. Yet you hold fast my name, and you did not deny my faith [2] even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells. [14] But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality. [15] So also you have some who hold the teaching of the Nicolaitans. 16 Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth. [17] He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.’

TO THE CHURCH IN THYATIRA

[18] “And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze.

19 “‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. [20] But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants [1] to practice sexual immorality and to eat food sacrificed to idols. [21] I gave her time to repent, but she refuses to repent of her sexual immorality. 22 Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, 23 and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. 24 But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. 25 Only hold fast what you have until I come. [26] The one who conquers and who keeps my works until the end, to him I will give authority over the nations, [27] and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. 28 And I will give him the morning star. 29 He who has an ear, let him hear what the Spirit says to the churches.’

TO THE CHURCH IN SARDIS

3  “And to the angel of the church in Sardis write: ‘The words of him who has the seven spirits of God and the seven stars.

“‘I know your works. You have the reputation of being alive, but you are dead. 2 Wake up, and strengthen what remains and is about to die, for I have not found your works complete in the sight of my God. [3] Remember, then, what you received and heard. Keep it, and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you. 4 Yet you have still a few names in Sardis, people who have not soiled their garments, and they will walk with me in white, for they are worthy. [5] The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels. 6 He who has an ear, let him hear what the Spirit says to the churches.’

TO THE CHURCH IN PHILADELPHIA

7 “And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.

8 “‘I know your works. Behold, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name. [9] Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie—behold, I will make them come and bow down before your feet, and they will learn that I have loved you. 10 Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. 11 I am coming soon. Hold fast what you have, so that no one may seize your crown. [12] The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. 13 He who has an ear, let him hear what the Spirit says to the churches.’

TO THE CHURCH IN LAODICEA

[14] “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation.

[15] “‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! 16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. 17 For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. 18 I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. 19 Those whom I love, I reprove and discipline, so be zealous and repent. [20] Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. 21 The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. 22 He who has an ear, let him hear what the Spirit says to the churches.’”

THE THRONE IN HEAVEN

4  After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, “Come up here, and I will show you what must take place after this.” [2] At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne. 3 And he who sat there had the appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald. [4] Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns on their heads. [5] From the throne came flashes of lightning, and rumblings [1] and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God, [6] and before the throne there was as it were a sea of glass, like crystal.

And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind: 7 the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight. 8 And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say,

“Holy, holy, holy, is the Lord God Almighty,

who was and is and is to come!”

9 And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, 10 the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying,

[11] “Worthy are you, our Lord and God,

to receive glory and honor and power,

for you created all things,

and by your will they existed and were created.”

THE SCROLL AND THE LAMB

5  Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals. 2 And I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” 3 And no one in heaven or on earth or under the earth was able to open the scroll or to look into it, 4 and I began to weep loudly because no one was found worthy to open the scroll or to look into it. 5 And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”

[6] And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth. 7 And he went and took the scroll from the right hand of him who was seated on the throne. 8 And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. [9] And they sang a new song, saying,

“Worthy are you to take the scroll

and to open its seals,

for you were slain, and by your blood you ransomed people for God

from every tribe and language and people and nation,

[10] and you have made them a kingdom and priests to our God,

and they shall reign on the earth.”

[11] Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, 12 saying with a loud voice,

“Worthy is the Lamb who was slain,

to receive power and wealth and wisdom and might

and honor and glory and blessing!”

13 And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying,

“To him who sits on the throne and to the Lamb

be blessing and honor and glory and might forever and ever!”

14 And the four living creatures said, “Amen!” and the elders fell down and worshiped.

THE SEVEN SEALS

6  Now I watched when the Lamb opened one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, “Come!” [2] And I looked, and behold, a white horse! And its rider had a bow, and a crown was given to him, and he came out conquering, and to conquer.

3 When he opened the second seal, I heard the second living creature say, “Come!” 4 And out came another horse, bright red. Its rider was permitted to take peace from the earth, so that people should slay one another, and he was given a great sword.

5 When he opened the third seal, I heard the third living creature say, “Come!” And I looked, and behold, a black horse! And its rider had a pair of scales in his hand. [6] And I heard what seemed to be a voice in the midst of the four living creatures, saying, “A quart [1] of wheat for a denarius, [2] and three quarts of barley for a denarius, and do not harm the oil and wine!”

7 When he opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” 8 And I looked, and behold, a pale horse! And its rider’s name was Death, and Hades followed him. And they were given authority over a fourth of the earth, to kill with sword and with famine and with pestilence and by wild beasts of the earth.

[9] When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne. [10] They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” 11 Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants [3] and their brothers [4] should be complete, who were to be killed as they themselves had been.

[12] When he opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, 13 and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. 14 The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place. 15 Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave [5] and free, hid themselves in the caves and among the rocks of the mountains, 16 calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, 17 for the great day of their wrath has come, and who can stand?”

THE 144,000 OF ISRAEL SEALED

7  After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, that no wind might blow on earth or sea or against any tree. 2 Then I saw another angel ascending from the rising of the sun, with the seal of the living God, and he called with a loud voice to the four angels who had been given power to harm earth and sea, [3] saying, “Do not harm the earth or the sea or the trees, until we have sealed the servants [1] of our God on their foreheads.” [4] And I heard the number of the sealed, 144,000, sealed from every tribe of the sons of Israel:

5 12,000 from the tribe of Judah were sealed,

12,000 from the tribe of Reuben,

12,000 from the tribe of Gad,

6 12,000 from the tribe of Asher,

12,000 from the tribe of Naphtali,

12,000 from the tribe of Manasseh,

7 12,000 from the tribe of Simeon,

12,000 from the tribe of Levi,

12,000 from the tribe of Issachar,

8 12,000 from the tribe of Zebulun,

12,000 from the tribe of Joseph,

12,000 from the tribe of Benjamin were sealed.

A GREAT MULTITUDE FROM EVERY NATION

9 After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, 10 and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!” 11 And all the angels were standing around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, 12 saying, “Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen.”

13 Then one of the elders addressed me, saying, “Who are these, clothed in white robes, and from where have they come?” [14] I said to him, “Sir, you know.” And he said to me, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb.

15 “Therefore they are before the throne of God,

and serve him day and night in his temple;

and he who sits on the throne will shelter them with his presence.

16 They shall hunger no more, neither thirst anymore;

the sun shall not strike them,

nor any scorching heat.

17 For the Lamb in the midst of the throne will be their shepherd,

and he will guide them to springs of living water,

and God will wipe away every tear from their eyes.”

THE SEVENTH SEAL AND THE GOLDEN CENSER

8  When the Lamb opened the seventh seal, there was silence in heaven for about half an hour. [2] Then I saw the seven angels who stand before God, and seven trumpets were given to them. 3 And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, 4 and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel. 5 Then the angel took the censer and filled it with fire from the altar and threw it on the earth, and there were peals of thunder, rumblings, [1] flashes of lightning, and an earthquake.

THE SEVEN TRUMPETS

6 Now the seven angels who had the seven trumpets prepared to blow them.

[7] The first angel blew his trumpet, and there followed hail and fire, mixed with blood, and these were thrown upon the earth. And a third of the earth was burned up, and a third of the trees were burned up, and all green grass was burned up.

[8] The second angel blew his trumpet, and something like a great mountain, burning with fire, was thrown into the sea, and a third of the sea became blood. 9 A third of the living creatures in the sea died, and a third of the ships were destroyed.

10 The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the springs of water. 11 The name of the star is Wormwood. [2] A third of the waters became wormwood, and many people died from the water, because it had been made bitter.

[12] The fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of their light might be darkened, and a third of the day might be kept from shining, and likewise a third of the night.

[13] Then I looked, and I heard an eagle crying with a loud voice as it flew directly overhead, “Woe, woe, woe to those who dwell on the earth, at the blasts of the other trumpets that the three angels are about to blow!”

9  And the fifth angel blew his trumpet, and I saw a star fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit. [3] 2 He opened the shaft of the bottomless pit, and from the shaft rose smoke like the smoke of a great furnace, and the sun and the air were darkened with the smoke from the shaft. 3 Then from the smoke came locusts on the earth, and they were given power like the power of scorpions of the earth. 4 They were told not to harm the grass of the earth or any green plant or any tree, but only those people who do not have the seal of God on their foreheads. [5] They were allowed to torment them for five months, but not to kill them, and their torment was like the torment of a scorpion when it stings someone. 6 And in those days people will seek death and will not find it. They will long to die, but death will flee from them.

7 In appearance the locusts were like horses prepared for battle: on their heads were what looked like crowns of gold; their faces were like human faces, 8 their hair like women’s hair, and their teeth like lions’ teeth; 9 they had breastplates like breastplates of iron, and the noise of their wings was like the noise of many chariots with horses rushing into battle. 10 They have tails and stings like scorpions, and their power to hurt people for five months is in their tails. [11] They have as king over them the angel of the bottomless pit. His name in Hebrew is Abaddon, and in Greek he is called Apollyon. [1]

12 The first woe has passed; behold, two woes are still to come.

[13] Then the sixth angel blew his trumpet, and I heard a voice from the four horns of the golden altar before God, 14 saying to the sixth angel who had the trumpet, “Release the four angels who are bound at the great river Euphrates.” 15 So the four angels, who had been prepared for the hour, the day, the month, and the year, were released to kill a third of mankind. 16 The number of mounted troops was twice ten thousand times ten thousand; I heard their number. 17 And this is how I saw the horses in my vision and those who rode them: they wore breastplates the color of fire and of sapphire [2] and of sulfur, and the heads of the horses were like lions’ heads, and fire and smoke and sulfur came out of their mouths. 18 By these three plagues a third of mankind was killed, by the fire and smoke and sulfur coming out of their mouths. 19 For the power of the horses is in their mouths and in their tails, for their tails are like serpents with heads, and by means of them they wound.

20 The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands nor give up worshiping demons and idols of gold and silver and bronze and stone and wood, which cannot see or hear or walk, 21 nor did they repent of their murders or their sorceries or their sexual immorality or their thefts.

THE ANGEL AND THE LITTLE SCROLL

10  Then I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head, and his face was like the sun, and his legs like pillars of fire. [2] He had a little scroll open in his hand. And he set his right foot on the sea, and his left foot on the land, 3 and called out with a loud voice, like a lion roaring. When he called out, the seven thunders sounded. 4 And when the seven thunders had sounded, I was about to write, but I heard a voice from heaven saying, “Seal up what the seven thunders have said, and do not write it down.” 5 And the angel whom I saw standing on the sea and on the land raised his right hand to heaven 6 and swore by him who lives forever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it, that there would be no more delay, 7 but that in the days of the trumpet call to be sounded by the seventh angel, the mystery of God would be fulfilled, just as he announced to his servants [1] the prophets.

8 Then the voice that I had heard from heaven spoke to me again, saying, “Go, take the scroll that is open in the hand of the angel who is standing on the sea and on the land.” [9] So I went to the angel and told him to give me the little scroll. And he said to me, “Take and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey.” 10 And I took the little scroll from the hand of the angel and ate it. It was sweet as honey in my mouth, but when I had eaten it my stomach was made bitter. [11] And I was told, “You must again prophesy about many peoples and nations and languages and kings.”

THE TWO WITNESSES

11  Then I was given a measuring rod like a staff, and I was told, “Rise and measure the temple of God and the altar and those who worship there, [2] but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample the holy city for forty-two months. [3] And I will grant authority to my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.”

4 These are the two olive trees and the two lampstands that stand before the Lord of the earth. 5 And if anyone would harm them, fire pours from their mouth and consumes their foes. If anyone would harm them, this is how he is doomed to be killed. 6 They have the power to shut the sky, that no rain may fall during the days of their prophesying, and they have power over the waters to turn them into blood and to strike the earth with every kind of plague, as often as they desire. [7] And when they have finished their testimony, the beast that rises from the bottomless pit [1] will make war on them and conquer them and kill them, [8] and their dead bodies will lie in the street of the great city that symbolically [2] is called Sodom and Egypt, where their Lord was crucified. [9] For three and a half days some from the peoples and tribes and languages and nations will gaze at their dead bodies and refuse to let them be placed in a tomb, [10] and those who dwell on the earth will rejoice over them and make merry and exchange presents, because these two prophets had been a torment to those who dwell on the earth. [11] But after the three and a half days a breath of life from God entered them, and they stood up on their feet, and great fear fell on those who saw them. [12] Then they heard a loud voice from heaven saying to them, “Come up here!” And they went up to heaven in a cloud, and their enemies watched them. 13 And at that hour there was a great earthquake, and a tenth of the city fell. Seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

14 The second woe has passed; behold, the third woe is soon to come.

THE SEVENTH TRUMPET

[15] Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.” 16 And the twenty-four elders who sit on their thrones before God fell on their faces and worshiped God, 17 saying,

“We give thanks to you, Lord God Almighty,

who is and who was,

for you have taken your great power

and begun to reign.

18 The nations raged,

but your wrath came,

and the time for the dead to be judged,

and for rewarding your servants, [3] the prophets and saints,

and those who fear your name,

both small and great,

and for destroying the destroyers of the earth.”

[19] Then God’s temple in heaven was opened, and the ark of his covenant was seen within his temple. There were flashes of lightning, rumblings, [4] peals of thunder, an earthquake, and heavy hail.

THE WOMAN AND THE DRAGON

12  And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. 2 She was pregnant and was crying out in birth pains and the agony of giving birth. [3] And another sign appeared in heaven: behold, a great red dragon, with seven heads and ten horns, and on his heads seven diadems. 4 His tail swept down a third of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it. [5] She gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne, [6] and the woman fled into the wilderness, where she has a place prepared by God, in which she is to be nourished for 1,260 days.

SATAN THROWN DOWN TO EARTH

[7] Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back, 8 but he was defeated, and there was no longer any place for them in heaven. 9 And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world— he was thrown down to the earth, and his angels were thrown down with him. 10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers [1] has been thrown down, who accuses them day and night before our God. 11 And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death. 12 Therefore, rejoice, O heavens and you who dwell in them! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!”

[13] And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. [14] But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. 15 The serpent poured water like a river out of his mouth after the woman, to sweep her away with a flood. 16 But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth. 17 Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stood [2] on the sand of the sea.

THE FIRST BEAST

13  And I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads. [2] And the beast that I saw was like a leopard; its feet were like a bear’s, and its mouth was like a lion’s mouth. And to it the dragon gave his power and his throne and great authority. 3 One of its heads seemed to have a mortal wound, but its mortal wound was healed, and the whole earth marveled as they followed the beast. 4 And they worshiped the dragon, for he had given his authority to the beast, and they worshiped the beast, saying, “Who is like the beast, and who can fight against it?”

[5] And the beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months. 6 It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, [1] that is, those who dwell in heaven. [7] Also it was allowed to make war on the saints and to conquer them. [2] And authority was given it over every tribe and people and language and nation, [8] and all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain. 9 If anyone has an ear, let him hear:

[10] If anyone is to be taken captive,

to captivity he goes;

if anyone is to be slain with the sword,

with the sword must he be slain.

Here is a call for the endurance and faith of the saints.

THE SECOND BEAST

[11] Then I saw another beast rising out of the earth. It had two horns like a lamb and it spoke like a dragon. 12 It exercises all the authority of the first beast in its presence, [3] and makes the earth and its inhabitants worship the first beast, whose mortal wound was healed. 13 It performs great signs, even making fire come down from heaven to earth in front of people, 14 and by the signs that it is allowed to work in the presence of [4] the beast it deceives those who dwell on earth, telling them to make an image for the beast that was wounded by the sword and yet lived. 15 And it was allowed to give breath to the image of the beast, so that the image of the beast might even speak and might cause those who would not worship the image of the beast to be slain. [16] Also it causes all, both small and great, both rich and poor, both free and slave, [5] to be marked on the right hand or the forehead, 17 so that no one can buy or sell unless he has the mark, that is, the name of the beast or the number of its name. [18] This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is 666. [6]

THE LAMB AND THE 144,000

14  Then I looked, and behold, on Mount Zion stood the Lamb, and with him 144,000 who had his name and his Father’s name written on their foreheads. 2 And I heard a voice from heaven like the roar of many waters and like the sound of loud thunder. The voice I heard was like the sound of harpists playing on their harps, 3 and they were singing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the 144,000 who had been redeemed from the earth. [4] It is these who have not defiled themselves with women, for they are virgins. It is these who follow the Lamb wherever he goes. These have been redeemed from mankind as firstfruits for God and the Lamb, 5 and in their mouth no lie was found, for they are blameless.

THE MESSAGES OF THE THREE ANGELS

[6] Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people. 7 And he said with a loud voice, “Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water.”

[8] Another angel, a second, followed, saying, “Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion [1] of her sexual immorality.”

[9] And another angel, a third, followed them, saying with a loud voice, “If anyone worships the beast and its image and receives a mark on his forehead or on his hand, 10 he also will drink the wine of God’s wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. 11 And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.”

[12] Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus. [2]

13 And I heard a voice from heaven saying, “Write this: Blessed are the dead who die in the Lord from now on.” “Blessed indeed,” says the Spirit, “that they may rest from their labors, for their deeds follow them!”

THE HARVEST OF THE EARTH

[14] Then I looked, and behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on his head, and a sharp sickle in his hand. 15 And another angel came out of the temple, calling with a loud voice to him who sat on the cloud, “Put in your sickle, and reap, for the hour to reap has come, for the harvest of the earth is fully ripe.” 16 So he who sat on the cloud swung his sickle across the earth, and the earth was reaped.

17 Then another angel came out of the temple in heaven, and he too had a sharp sickle. 18 And another angel came out from the altar, the angel who has authority over the fire, and he called with a loud voice to the one who had the sharp sickle, “Put in your sickle and gather the clusters from the vine of the earth, for its grapes are ripe.” 19 So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. 20 And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia. [1]

THE SEVEN ANGELS WITH SEVEN PLAGUES

15  Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished.

[2] And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. [3] And they sing the song of Moses, the servant [2] of God, and the song of the Lamb, saying,

“Great and amazing are your deeds,

O Lord God the Almighty!

Just and true are your ways,

O King of the nations! [3]

4 Who will not fear, O Lord,

and glorify your name?

For you alone are holy.

All nations will come

and worship you,

for your righteous acts have been revealed.”

[5] After this I looked, and the sanctuary of the tent [4] of witness in heaven was opened, [6] and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests. [7] And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever, [8] and the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished.

THE SEVEN BOWLS OF GOD’S WRATH

16  Then I heard a loud voice from the temple telling the seven angels, “Go and pour out on the earth the seven bowls of the wrath of God.”

[2] So the first angel went and poured out his bowl on the earth, and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image.

[3] The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea.

[4] The third angel poured out his bowl into the rivers and the springs of water, and they became blood. [5] And I heard the angel in charge of the waters [1] say,

“Just are you, O Holy One, who is and who was,

for you brought these judgments.

6 For they have shed the blood of saints and prophets,

and you have given them blood to drink.

It is what they deserve!”

7 And I heard the altar saying,

“Yes, Lord God the Almighty,

true and just are your judgments!”

8 The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire. 9 They were scorched by the fierce heat, and they cursed [2] the name of God who had power over these plagues. They did not repent and give him glory.

[10] The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish 11 and cursed the God of heaven for their pain and sores. They did not repent of their deeds.

12 The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. 13 And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. [14] For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. 15 (“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”) [16] And they assembled them at the place that in Hebrew is called Armageddon.

THE SEVENTH BOWL

[17] The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, “It is done!” 18 And there were flashes of lightning, rumblings, [3] peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. 19 The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. 20 And every island fled away, and no mountains were to be found. 21 And great hailstones, about one hundred pounds [1] each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.

THE GREAT PROSTITUTE AND THE BEAST

17  Then one of the seven angels who had the seven bowls came and said to me, “Come, I will show you the judgment of the great prostitute who is seated on many waters, 2 with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.” [3] And he carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns. [4] The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality. 5 And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth’s abominations.” 6 And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. [2]

When I saw her, I marveled greatly. [7] But the angel said to me, “Why do you marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her. [8] The beast that you saw was, and is not, and is about to rise from the bottomless pit [3] and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come. [9] This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated; [10] they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while. 11 As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to destruction. [12] And the ten horns that you saw are ten kings who have not yet received royal power, but they are to receive authority as kings for one hour, together with the beast. 13 These are of one mind, and they hand over their power and authority to the beast. [14] They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.”

[15] And the angel [1] said to me, “The waters that you saw, where the prostitute is seated, are peoples and multitudes and nations and languages. [16] And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire, [17] for God has put it into their hearts to carry out his purpose by being of one mind and handing over their royal power to the beast, until the words of God are fulfilled. 18 And the woman that you saw is the great city that has dominion over the kings of the earth.”

THE FALL OF BABYLON

18  After this I saw another angel coming down from heaven, having great authority, and the earth was made bright with his glory. [2] And he called out with a mighty voice,

“Fallen, fallen is Babylon the great!

She has become a dwelling place for demons,

a haunt for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detestable beast.

[3] For all nations have drunk [2]

the wine of the passion of her sexual immorality,

and the kings of the earth have committed immorality with her,

and the merchants of the earth have grown rich from the power of her luxurious living.”

[4] Then I heard another voice from heaven saying,

“Come out of her, my people,

lest you take part in her sins,

lest you share in her plagues;

[5] for her sins are heaped high as heaven,

and God has remembered her iniquities.

[6] Pay her back as she herself has paid back others,

and repay her double for her deeds;

mix a double portion for her in the cup she mixed.

7 As she glorified herself and lived in luxury,

so give her a like measure of torment and mourning,

since in her heart she says,

‘I sit as a queen,

I am no widow,

and mourning I shall never see.’

[8] For this reason her plagues will come in a single day,

death and mourning and famine,

and she will be burned up with fire;

for mighty is the Lord God who has judged her.”

9 And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning. 10 They will stand far off, in fear of her torment, and say,

“Alas! Alas! You great city,

you mighty city, Babylon!

For in a single hour your judgment has come.”

[11] And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore, [12] cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble, [13] cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls. [1]

14 “The fruit for which your soul longed

has gone from you,

and all your delicacies and your splendors

are lost to you,

never to be found again!”

15 The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud,

16 “Alas, alas, for the great city

that was clothed in fine linen,

in purple and scarlet,

adorned with gold,

with jewels, and with pearls!

17 For in a single hour all this wealth has been laid waste.”

And all shipmasters and seafaring men, sailors and all whose trade is on the sea, stood far off 18 and cried out as they saw the smoke of her burning,

“What city was like the great city?”

19 And they threw dust on their heads as they wept and mourned, crying out,

“Alas, alas, for the great city

where all who had ships at sea

grew rich by her wealth!

For in a single hour she has been laid waste.

20 Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has given judgment for you against her!”

[21] Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying,

“So will Babylon the great city be thrown down with violence,

and will be found no more;

22 and the sound of harpists and musicians, of flute players and trumpeters,

will be heard in you no more,

and a craftsman of any craft

will be found in you no more,

and the sound of the mill

will be heard in you no more,

23 and the light of a lamp

will shine in you no more,

and the voice of bridegroom and bride

will be heard in you no more,

for your merchants were the great ones of the earth,

and all nations were deceived by your sorcery.

24 And in her was found the blood of prophets and of saints,

and of all who have been slain on earth.”

REJOICING IN HEAVEN

19  After this I heard what seemed to be the loud voice of a great multitude in heaven, crying out,

“Hallelujah!

Salvation and glory and power belong to our God,

[2] for his judgments are true and just;

for he has judged the great prostitute

who corrupted the earth with her immorality,

and has avenged on her the blood of his servants.” [1]

3 Once more they cried out,

“Hallelujah!

The smoke from her goes up forever and ever.”

[4] And the twenty-four elders and the four living creatures fell down and worshiped God who was seated on the throne, saying, “Amen. Hallelujah!” 5 And from the throne came a voice saying,

“Praise our God,

all you his servants,

you who fear him,

small and great.”

THE MARRIAGE SUPPER OF THE LAMB

6 Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out,

“Hallelujah!

For the Lord our God

the Almighty reigns.

[7] Let us rejoice and exult

and give him the glory,

for the marriage of the Lamb has come,

and his Bride has made herself ready;

8 it was granted her to clothe herself

with fine linen, bright and pure”—

for the fine linen is the righteous deeds of the saints.

[9] And the angel said [1] to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.” [10] Then I fell down at his feet to worship him, but he said to me, “You must not do that! I am a fellow servant [2] with you and your brothers who hold to the testimony of Jesus. Worship God.” For the testimony of Jesus is the spirit of prophecy.

THE RIDER ON A WHITE HORSE

[11] Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. 13 He is clothed in a robe dipped in [3] blood, and the name by which he is called is The Word of God. 14 And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. 16 On his robe and on his thigh he has a name written, King of kings and Lord of lords.

[17] Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, “Come, gather for the great supper of God, 18 to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, [4] both small and great.” [19] And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army. [20] And the beast was captured, and with it the false prophet who in its presence [5] had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur. 21 And the rest were slain by the sword that came from the mouth of him who was sitting on the horse, and all the birds were gorged with their flesh.

THE THOUSAND YEARS

20  Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit [1] and a great chain. [2] And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, [3] and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.

[4] Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. [5] The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. [6] Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

THE DEFEAT OF SATAN

7 And when the thousand years are ended, Satan will be released from his prison [8] and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. 9 And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven [2] and consumed them, 10 and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.

JUDGMENT BEFORE THE GREAT WHITE THRONE

[11] Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. [12] And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. 13 And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. [14] Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

THE NEW HEAVEN AND THE NEW EARTH

21  Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place [1] of God is with man. He will dwell with them, and they will be his people, [2] and God himself will be with them as their God. [3] 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

HEAVEN

As there are no earthly situations worthy of comparison to the misery of hell, so there are no earthly joys suitable to serve as accurate analogies of the marvels of heaven.

As we find grim and ghastly biblical images for hell, so we find rich and promising biblical images for heaven. It is likened to paradise, to the bosom of Abraham, and to a glorious city that comes down from heaven. The New Jerusalem is described in terms of translucent streets of gold, a place with walls of precious gemstones, and a setting of perpetual and everlasting joy.

What is most notable about heaven is what is absent from it as well as what is present in it. Things that will be absent include: (1) tears, (2) sorrow, (3) death, (4) pain, (5) darkness, (6) ungodly people, (7) sin, (8) temples, (9) the sun or moon, and (10) the curse from Adam’s sin (see Genesis 3:14–19).

What will be present in heaven includes: (1) the saints, (2) the river of the water of life, (3) healing fruit, (4) the Lamb of God, (5) worship, (6) the wedding feast of the Lamb and His bride, (7) the unveiled face of God, and (8) the Sun of Righteousness.

Heaven is where Christ is. It is the eternal bliss of communion with the God-man. Jonathan Edwards, in trying to give voice to the joy believers will find in heaven writes that the saints will swim in the ocean of love, and be eternally swallowed up in the infinitely bright, and infinitely mild and sweet beams of divine love; eternally receiving the light, eternally full of it, and eternally compassed round with it, and everlastingly reflecting it back again to its fountain.

While the saints will delight in fellowship with their God and Savior, there is no reason to believe that they will not recognize and fellowship with saints they knew on earth. Heaven is the abode of all good things.

There will be degrees of blessedness in heaven. Paul uses a metaphor of the stars of differing brilliance shining in the same heaven to describe this. There are, however, several clarifying points that need to be made. First, all the stars will shine. That is to say, there is no unhappiness in heaven. All are blessed beyond our most insightful imaginations. Second, the atoning work of Christ has the same saving efficacy for all saints. Finally, the “works” of the believer, which “merit” greater or lesser blessedness, are not good in themselves. Rather, it is the sovereign pleasure of God to regard these works as meritorious. He does so for Christ’s sake only. While the greatest horror of hell is its eternality, one of the greatest joys of heaven is the assurance that it will never end. The last enemy, death, will be no more. Luke 20:34–38 assures the believer that this reward of heaven is everlasting.

The greatest joy of heaven is the beatific vision, seeing the face of God. This unspeakable joy, however, comes through the eyes of the soul. God is spirit, and in spirit the elect shall see Him. This is the reward, earned by Christ, enjoyed by His children.

5 And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.” [6] And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. 7 The one who conquers will have this heritage, and I will be his God and he will be my son. [8] But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.”

THE NEW JERUSALEM

[9] Then came one of the seven angels who had the seven bowls full of the seven last plagues and spoke to me, saying, “Come, I will show you the Bride, the wife of the Lamb.” [10] And he carried me away in the Spirit to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God, [11] having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal. 12 It had a great, high wall, with twelve gates, and at the gates twelve angels, and on the gates the names of the twelve tribes of the sons of Israel were inscribed— 13 on the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14 And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb.

15 And the one who spoke with me had a measuring rod of gold to measure the city and its gates and walls. [16] The city lies foursquare, its length the same as its width. And he measured the city with his rod, 12,000 stadia. [4] Its length and width and height are equal. [17] He also measured its wall, 144 cubits [5] by human measurement, which is also an angel’s measurement. 18 The wall was built of jasper, while the city was pure gold, like clear glass. [19] The foundations of the wall of the city were adorned with every kind of jewel. The first was jasper, the second sapphire, the third agate, the fourth emerald, 20 the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. 21 And the twelve gates were twelve pearls, each of the gates made of a single pearl, and the street of the city was pure gold, like transparent glass.

[22] And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. [23] And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. [24] By its light will the nations walk, and the kings of the earth will bring their glory into it, [25] and its gates will never be shut by day—and there will be no night there. 26 They will bring into it the glory and the honor of the nations. [27] But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life.

THE RIVER OF LIFE

22  Then the angel [1] showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb [2] through the middle of the street of the city; also, on either side of the river, the tree of life [2] with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations. 3 No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants [3] will worship him. 4 They will see his face, and his name will be on their foreheads. 5 And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.

JESUS IS COMING

[6] And he said to me, “These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place.”

[7] “And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book.”

[8] I, John, am the one who heard and saw these things. And when I heard and saw them, I fell down to worship at the feet of the angel who showed them to me, 9 but he said to me, “You must not do that! I am a fellow servant [4] with you and your brothers the prophets, and with those who keep the words of this book. Worship God.”

[10] And he said to me, “Do not seal up the words of the prophecy of this book, for the time is near. [11] Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy.”

[12] “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done. [13] I am the Alpha and the Omega, the first and the last, the beginning and the end.”

[14] Blessed are those who wash their robes, [1] so that they may have the right to the tree of life and that they may enter the city by the gates. [15] Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood.

16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.”

[17] The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price.

[18] I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, [19] and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.

[20] He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus!

21 The grace of the Lord Jesus be with all. [2] Amen.

STUDY NOTES FOR REVELATION 1

STUDY NOTE FOR REVELATION 1:1–3 The main portion of Revelation (1:4–22:21) has the form of a letter, with a greeting, body, and farewell. This prologue helps orient readers to the content they may expect. Stress is placed on the divine authority of the message (from God and Jesus Christ), its certainty (note the word “must” in v. 1), and its crucial relevance (v. 3). God makes thorough provision for the communication process: the message originates with God the Father, is given to Jesus Christ, and is made known to John through an angel (v. 1). John testifies by writing it (v. 2), and all are encouraged to read and hear (v. 3). Revelation stresses that though it comes in symbolic form, it is understandable. It is “revelation,” disclosing rather than hiding truth (v. 1). It is for “his servants,” not a special elite (v. 1). God expects Christians to “keep what is written,” to profit spiritually (v. 3). A blessing encourages people to read and hear (v. 3).

1:1 The revelation of Jesus Christ. The word “revelation” (or “apocalypse”; Gk. apokalypsis) expresses the subject and nature of the book. The book is a heightened form of prophecy, which can be referred to as “apocalyptic,” as apparent from the use of “revelation” and “prophecy” in vv. 1–3 and in 22:7. John begins by describing his vision as a revelation that “God gave him to show his servants the things that must soon take place.” The roots of this verse are in Dan. 2:28–30, 45–47, where in two Gk. translations of the OT (the Septuagint and Theodotion), the verb “revealed” appears five times, the verb “show” twice and the phrase “what must come to pass” three times. The key to understanding the significance of these allusions is that Daniel is speaking of the kingdom of God that will come to pass in the latter days. But what Daniel explicitly states will come to pass “in the latter days,” John rewords: these events will take place “soon.” These words do not connote the speedy manner in which the Daniel prophecy is to be fulfilled, nor the mere possibility that it could be fulfilled at any time, but the definite, imminent time of fulfillment, which has already begun in the present through the death and resurrection of Christ. The time of waiting is over, and God is conducting the final phase of His victorious warfare against evil. By such reckoning, today is “the last hour” (1 John 2:18). BACK TO REVELATION 1:1

STUDY NOTE FOR REVELATION 1:2 testimony of Jesus Christ. Because of the imminence of persecution threatening to suppress Christian witness (17:6), Revelation is full of the theme of witness. Jesus Christ is the preeminent witness (v. 5; 3:14; 19:11). Imitation of Him may include martyrdom (12:11). Revelation itself is a testimony intended to strengthen the testimony of its readers. Its message carries full divine authority and authenticity (19:10; 22:6, 16, 20). BACK TO REVELATION 1:2

STUDY NOTE FOR REVELATION 1:3 Blessed. Revelation not only pronounces judgment on the faithless, but also blessing on the faithful (14:13; 16:15; 19:9; 20:6; 22:7, 14).

prophecy. See 22:7–10, 18, 19. Like OT prophecy, the book of Revelation combines visions of God’s future with exhortation to faithfulness. This prophecy is a distinctive and inspired form of the witness that all Christians are to give (v. 2 note).

keep. Revelation is not intended to entertain readers but to strengthen believers’ hearts (Introduction: Characteristics and Primary Themes). BACK TO REVELATION 1:3

Churches of the Revelation

STUDY NOTE FOR REVELATION 1:4 to the seven churches. See v. 11; 2:1–3:22. Revelation is organized in sevens, the biblical number symbolic of completeness (Gen. 2:2, 3). The choice of seven churches expresses this theme and hints at the wider relevance of the message to all churches in all times (vv. 1, 3; 2:7, 11, 17, 29; 3:6, 13, 22; 22:7, 11–14, 16, 18–21).

Asia. The Roman province of Asia lies in what is now western Turkey.

him who is and who was and who is to come. Cf. Ex. 3:14, 15. The purpose of this revelation is to give believers the eternal, trans-historical perspective of God, enabling them to understand His commandments and motivating them to obedience (cf. v. 3). Similarly, the expression is used here to inspire confidence in God’s sovereign guidance of all earthly affairs and to instill courage to stand strong in the face of difficulties that test faith. See note on v. 8.

seven spirits. Note the origin of grace and peace from the Trinity: God the Father (“him who is”), the Son (1:5), and the Spirit (cf. 2 Cor. 13:14; 1 Pet. 1:1, 2). The prophetic message is not only from God and Christ, but also from the “seven spirits” before the throne. The reference here is to the Holy Spirit, the number “seven” again representing fullness. The Holy Spirit is needed to bring to believers the grace and peace John greets them with here, and His work will be needed if believers are to respond obediently to the prophetic words shortly to come. The Christian readers need grace to persevere in their faith in the midst of tribulation, esp. the pressure to compromise (cf. chs. 2; 3). And, in the midst of such external turmoil they need the inner peace that only the eternal God, who is sovereign over and above the trials and struggles of the day-to-day realities believers face, can give. John is alluding here to Zech. 4:2–9, where seven lamps represent one Spirit who brings grace for the building of the temple. Note again how 4:5, 6 identifies the seven lamps before the throne with the seven spirits. The Holy Spirit fully empowers us to become the temple in which God dwells. BACK TO REVELATION 1:4

STUDY NOTE FOR REVELATION 1:5–8 John praises God in a way similar to that found at the beginning of most Pauline letters. The themes of God’s sovereignty, redemption, and the second coming of Christ recur throughout Revelation.

1:5 The key role of Jesus Christ in the whole of Revelation is already anticipated in this description.

faithful witness. See note on v. 2.

the firstborn. See note on v. 18.

ruler. See note on 4:1–5:14.

freed us. See note on 5:1–14. BACK TO REVELATION 1:5

STUDY NOTE FOR REVELATION 1:6 The theme of worship and praise of God extends throughout Revelation. Note the praises in 4:8, 11; 5:9, 13; 7:12; 11:15; 12:10–12; 15:3, 4; 19:1–8. Utterances of praise are an integral part of the spiritual war.

kingdom, priests. Saints enjoy God’s rule and as priests have intimate access to Him (Heb. 10:19–22; 1 Pet. 2:5–9). In the future, they will reign with Him (2:26, 27; 3:21; 5:10; 20:4, 6). In Christ, people from all nations now share in the priestly privileges given to Israel in Ex. 19:6, to which 1:6 alludes. The purposes of redemption that are seen in the exodus from Egypt and the purposes of dominion given to humanity at creation are both fulfilled through Christ (5:9, 10). The theme of priestly worship and access to God is complementary to the temple theme in Revelation (4:1–5:14 note). BACK TO REVELATION 1:6

STUDY NOTE FOR REVELATION 1:8 the Alpha and the Omega. The first and last letters of the Gk. alphabet. God is Alpha (Creator) and Omega (the One who ushers in the new heaven and new earth). He is Lord of all—past, present, and future—as suggested by “who is ... is to come” (cf. 4:1–5:14 note). His sovereignty in creation guarantees the fulfillment of His purposes in re-creation (Rom. 8:18–25).

who is to come. In the future God will come to fulfill all His purposes (21:1–22:5). BACK TO REVELATION 1:8

STUDY NOTE FOR REVELATION 1:9–11 An identification of John and his circumstances (in which he represents the whole church) prepares the way for the first main vision in 1:12–3:22.

1:9 patient endurance. The exhortation to endure and remain faithful runs through Revelation (2:2, 3, 13, 19; 3:10; 6:11; 13:10; 14:12; 16:15; 18:4; 20:4; 22:7, 11, 14). Here is practical exhortation in the midst of persecution and temptation (Introduction: Date and Occasion).

Patmos. A small island off the west coast of Asia Minor (modern-day Turkey). Patmos had a Roman penal settlement used for people considered dangerous to good order. BACK TO REVELATION 1:9

STUDY NOTE FOR REVELATION 1:10 in the Spirit. The Spirit provides John with the special visions and transports him to various vantage points to view them (4:2; 17:3; 21:10).

the Lord’s day. Sunday, the Christian day of worship celebrating Christ’s resurrection. The Sunday celebration anticipates the celebration of God’s final victory (19:1–10).

loud voice. The voice of Christ. Loud voices and noises indicate the power and universal relevance of the messages and events (1:15; 4:1, 5; 5:2, 12; 6:1; 7:2, 10; 8:5, 13; 10:3; 11:12, 15, 19; 12:10; 14:7, 9, 15, 18; 19:1, 3, 6, 17). BACK TO REVELATION 1:10

STUDY NOTE FOR REVELATION 1:11 seven churches. See note on v. 4. BACK TO REVELATION 1:11

STUDY NOTE FOR REVELATION 1:12–20 Christ appears in overwhelming glory (cf. 21:22–24). “Like a son of man” alludes to Dan. 7:13. The features of vv. 12–16 are reminiscent of Dan. 7:9, 10; 10:5, 6; and Ezek. 1:25–28, but include more distant similarities to many OT appearances of God. The vision shows Christ as priest, judge, and ruler—first of all over the churches (1:20–3:22), but also over the whole universe (2:27; 3:21). This threefold portrayal of Christ in vv. 12–16 is the basis for John’s fear (v. 17a) and Jesus’ response “fear not” (v. 17b), which is based on Christ’s death and resurrection (v. 17c, 18a), which launched Him into a position of being the sovereign over “Death and Hades” (v. 18b). Christ’s deity, authority, and conquest of death guarantee final victory (vv. 17, 18; 17:14; 19:11–16) and should be great encouragements to John. On the basis that John is “not to fear” because of Christ’s sovereign resurrected position, John is now ready to be commissioned to write the entire book (“write therefore”). Verse 20 parenthetically takes us back and gives us a clear interpretation of the “stars” and the “lampstands”: the stars are angels of the churches and the lampstands are the churches. This vision of God’s sovereignty exercised through Christ is a fundamental point of the message of Revelation (Introduction: Characteristics and Primary Themes). Christ’s warlike appearance (v. 16) anticipates His role in the final battle (19:11–21) and looks backward to God’s battles in the OT (Ex. 15:3; Deut. 32:41, 42; Is. 59:17, 18; Zech. 14:3). Christ presents the pattern in which the destiny of the whole universe is summed up (Eph. 1:10; Col. 1:16, 17). Because all things hold together in Christ (Col. 1:17), the Trinitarian imagery of vv. 12–20 and chs. 4; 5 forms a foundation for the whole of Revelation. Because the Trinity is deeply mysterious, the imagery of Revelation has inexhaustible profundity.

1:12 seven golden lampstands. The lampstands symbolize the churches in their light-bearing or witness-bearing function (1:20; Matt. 5:14–16). Christ walks among the churches as Lord and Shepherd (v. 13). In Zech. 4:2–6, the lampstand with its seven lamps is a figurative expression by which part of the temple furniture stands for the whole temple, which by extension also represents faithful Israel (cf. Zech. 4:6–9). In the tabernacle and temple, the lampstand and its seven lamps stood in the Holy Place before the very presence of God in the Most Holy Place, along with the bread of the presence, and the Jews understood the light that came from its lamps as representing the presence of the Lord (Num. 8:1–4). In Zechariah’s vision, the seven lamps (4:2) seem to represent the power of the Spirit (4:6), who will give the people of Israel (the lampstand on which the lamps sit) the power by which to rebuild the temple. John sees seven lampstands, each representing one of the seven churches, and which together represent the universal church. The church, as the continuation of true Israel, is likewise to draw its power from the seven lamps, which represent the Holy Spirit (Rev. 1:4, 4:5), as it seeks to build the new temple of God. BACK TO REVELATION 1:12

STUDY NOTE FOR REVELATION 1:13 As the OT priests tended the lamps and lampstands, so Christ is pictured here as a heavenly priest who tends the churches (lampstands) by correcting and exhorting them (chs. 2; 3). That Christ’s eyes are like “a flame of fire” (v. 14) speaks of His role of judgment, as is clear from 19:12, where the same phrase is used to describe Christ in His role as judge. BACK TO REVELATION 1:13

STUDY NOTE FOR REVELATION 1:14 The description of the Son of Man’s “head and hair” is taken from the picture of the Ancient of Days in Dan. 7:9, identifying Christ with the God of the OT. BACK TO REVELATION 1:14

STUDY NOTE FOR REVELATION 1:15 roar of many waters. See note on v. 10. The description of Christ’s “voice like the sound of many waters” is also taken from a vision of the Almighty, this time from Ezekiel (Ezek. 1:24; 43:2). BACK TO REVELATION 1:15

STUDY NOTE FOR REVELATION 1:16 sword. See 19:15; cf. Is. 11:4; 49:2; Heb. 4:12. The “sharp two-edged sword” coming out of Christ’s mouth (cf. 2:16;19:15) is based on the prophecies of Is. 11:4 and 49:2, both speaking of Christ in His role as Judge.

the sun. See 21:22–25; cf. Is. 60:1–3, 19, 20. BACK TO REVELATION 1:16

STUDY NOTE FOR REVELATION 1:17 the first and the last. Essentially the same as the Alpha and the Omega (v. 8 note; 2:8; 22:13; Is. 41:4; 44:6; 48:12). The Son of Man describes Himself as the “first and last,” using the same words God attributes to Himself in Is. 41:4; 44:6; 48:12 and also in Rev. 1:8. This phrase refers to the complete sovereignty of God over human history from beginning to end, and its use by the exalted Christ here shows that He, too, is Lord over history, thus removing any doubt that He is divine. BACK TO REVELATION 1:17

STUDY NOTE FOR REVELATION 1:18 the living one. Christ’s resurrection and new life provide for the new life of His people (2:8; 5:9, 10; 20:4, 5) and the renewal of the world itself (22:1).

keys of Death. This phrase anticipates 20:14. BACK TO REVELATION 1:18

STUDY NOTE FOR REVELATION 1:19 The threefold reference here has been given a variety of interpretations.The verse might suggest a threefold division of Revelation into past (vv. 12–16), present (chs. 2; 3), and future (4:1–22:5). More likely, it refers to the kind of literature (literary genre) that Revelation is: its source is a vision from heaven (“things that you have seen”; v. 19a), it is symbolic (v. 19b; “those that are” refers to the meaning of a symbol, as in 1:20), and it is about the latter days (“those that are to take place after this”; v. 19c). Or, the threefold clause of v. 19 could refer to the idea that the whole book throughout is composed of references to the present and to the future. BACK TO REVELATION 1:19

STUDY NOTE FOR REVELATION 1:20 the angels. The Gk. word means “messengers.” It may refer to human messengers, specifically the pastors of the churches, or to angels. The prominence of angels in Revelation would support the latter meaning here (22:6; Dan. 10:10–21). BACK TO REVELATION 1:20

STUDY NOTES FOR REVELATION 2

STUDY NOTE FOR REVELATION 2:1–3:22 Christ shows care for the churches by addressing each according to its needs, with encouragement, rebuke, exhortation, and promise. He shows detailed knowledge of them (“I know”). In all the letters, there are allusions to circumstances or traditions of the particular city, probably including some that are no longer recognized. At the same time, all the churches are included in a universal calling to faithfulness and endurance until the promises reach their fulfillment in the heavenly Jerusalem. Their struggles contrast with the peace and satisfaction pictured in 21:1–22:5. The exhortations are reinforced by an opening allusion to some element of the majestic vision of 1:12–20, and therefore have universal bearing (1:4 note).

Each message has the same basic form:

1. Addressee: “to the angel of the church ... write.” 2. Identification of Christ, alluding back to His majesty displayed in 1:12–20: “The words of him.” 3. Claim of knowledge: “I know.” 4. Evaluation: rebukes or commendations. 5. Promise or threat: usually “I will.” 6. Promise to “the one who conquers.” 7. Exhortation to listen: “He who has an ear.”

Note that (6) and (7) can occur in reverse order, and (5) can be included with (4). BACK TO REVELATION 2:1

STUDY NOTE FOR REVELATION 2:5 remove your lampstand. The city of Ephesus had been relocated because of the gradual silting up of its river, the Cayster. By analogy, Christ threatens to remove the church unless its people repent. If the church does not shine its light of witness, then God will “remove” them as a lampstand, i.e., no longer consider it a true lampstand, that is, a true church. BACK TO REVELATION 2:5

STUDY NOTE FOR REVELATION 2:6 Nicolaitans. A heretical group, probably holding views similar to the teaching of Balaam and Jezebel (vv. 14, 20 notes). BACK TO REVELATION 2:6

STUDY NOTE FOR REVELATION 2:7 one who conquers. In this and parallel verses to the other churches, faithful saints are promised participation in all aspects of the New Jerusalem (2:11, 17, 26; 3:5, 12, 21; 21:1–22:5).

tree of life. See note on 22:2. BACK TO REVELATION 2:7

STUDY NOTE FOR REVELATION 2:9 synagogue of Satan. The Jewish synagogue in Smyrna was composed of Jews who had rejected the message concerning the coming of the Messiah. Though they professed to worship God, their opposition to Christians showed that they were in fact under the power of satanic darkness (2 Cor. 4:4). BACK TO REVELATION 2:9

STUDY NOTE FOR REVELATION 2:10 Be faithful. The city of Smyrna prided itself on faithfulness to Rome.

crown of life. Smyrna’s goddess Cybele is pictured in coins with a crown patterned after a city battlement. The buildings on Smyrna’s Mount Pagos were said to look like a crown. Over against these claims, Jesus offers to give the true crown. BACK TO REVELATION 2:10

STUDY NOTE FOR REVELATION 2:13 where Satan’s throne is. Pergamum possessed the oldest temple in Asia Minor devoted to emperor worship. BACK TO REVELATION 2:13

STUDY NOTE FOR REVELATION 2:14 Balaam. The pagan seer (Num. 22:5) gave Balak advice leading to Israel’s harlotry in Moab (Num. 25:1–4). Jezebel (v. 20) and other professing Christians in the seven churches were indulging in pleasures offered by their pagan environment (17:1–19:10 note). BACK TO REVELATION 2:14

STUDY NOTE FOR REVELATION 2:15 Nicolaitans. See note on v. 6. BACK TO REVELATION 2:15

STUDY NOTE FOR REVELATION 2:17 hidden manna. Perhaps an allusion to the manna given by God to Israel in the wilderness, some of which was preserved in the Most Holy Place of the tabernacle (Ex. 16:33–35; Heb. 9:4). The “white stone” is probably connected to the “manna,” as Num. 11:7 describes manna as looking like bdellium, a white stone. Christ promises to nourish the faithful with an unfailing supply of heavenly, spiritual food, though that is “hidden” or cannot be seen now with human eyes (John 6:32–58). Finally, receiving the “new name” fulfills the prophecy of Isaiah, in which the faithful in Israel would be called by a new name (Is. 62:2, 65:15), thus showing again how Christ sees the church as the new Israel. BACK TO REVELATION 2:17

STUDY NOTE FOR REVELATION 2:18 burnished bronze. Thyatira had a famous guild of bronze workers. BACK TO REVELATION 2:18

STUDY NOTE FOR REVELATION 2:20 Jezebel. See 1 Kin. 16:31; 19:1, 2; 21:5–26; 2 Kin. 9:30–37. The woman at Thyatira is called Jezebel because, like the OT figure, she seduced people to sexual immorality and idolatry, two major forms of indulgence in pagan Asia Minor. This woman teaches that Christians can still be faithful even if they commit some degree of idolatry. See notes on 14:8; 17:1–19:10.

2:20, 21 sexual immorality ... adultery. This new Jezebel, like the Jezebel of old (1 Kin. 16:31; 21:25, 26), stood for compromise with idolatrous practices, and so the teaching was probably similar to that of the Balaam party and the Nicolaitans at Pergamum. In both cases (cf. vv.14, 20), “acts of immorality” and eating of meat “sacrificed to idols” are mentioned. The Gk. word for immorality is used elsewhere in Revelation to refer not as much to literal sexual immorality but to engaging in illicit intercourse with (i.e., worship of) gods who stand behind idols. Thyatira was an economic center with a particularly large number of trade societies or guilds, each of which required members to participate in idolatrous practices to retain membership. Practically, it would be difficult to engage in commerce in the city without being a part of such organizations, so the pressure on Christians living in the city to engage in such practices would have been substantial. BACK TO REVELATION 2:20, 21

STUDY NOTE FOR REVELATION 2:26, 27 Christ promises that if the readers persevere, He will grant them a share in the messianic kingdom prophesied in Ps. 2, over which He has already received authority to rule: they will receive authority as He also received authority, and will rule over the nations. Here He quotes Ps. 2:8, 9, which is significant as v. 7 of that psalm refers to Christ as God’s Son, the very phrase with which He introduced Himself to the Thyatiran church in v. 18. BACK TO REVELATION 2:26, 27

STUDY NOTES FOR REVELATION 3

STUDY NOTE FOR REVELATION 3:3 I will come like a thief. The seemingly impregnable fortress of Sardis had in wartime been captured twice by surprise, probably at night. Christ warns that a similar experience will befall the church unless its people wake up. BACK TO REVELATION 3:3

STUDY NOTE FOR REVELATION 3:5 book of life. The heavenly roster of those destined to new life (13:8 note). BACK TO REVELATION 3:5

STUDY NOTE FOR REVELATION 3:9 synagogue of Satan. See note on 2:9. BACK TO REVELATION 3:9

STUDY NOTE FOR REVELATION 3:12 a pillar in the temple. Philadelphia had suffered earthquakes, making the promise of security and stability particularly pointed. If they overcome, they will become a part of God’s permanent temple in the new creation, which has already been inaugurated (recall that the church as a lampstand is already a fixture of the temple). BACK TO REVELATION 3:12

STUDY NOTE FOR REVELATION 3:14 The words of the Amen. The only other place in the Bible where “Amen” is used as a name is Is. 65:16, “He who is blessed in the earth shall be blessed by the God of Amen” (translated as “God of truth” in the ESV). Here Christ identifies Himself with the Lord who speaks in Is. 65:16. Jesus is Lord, the one true creator God. BACK TO REVELATION 3:14

STUDY NOTE FOR REVELATION 3:15 neither cold nor hot. Laodicea’s water supply had to be provided from a distant source through pipes. The resulting water was lukewarm and barely drinkable. By contrast, the neighboring town of Hierapolis had medicinal hot springs, and neighboring Colossae was supplied by a cold mountain stream. Christ urges the church to be refreshing (cold) or medicinally healing (hot), rather than like the unhealthy Laodicean lukewarm water supply. BACK TO REVELATION 3:15

STUDY NOTE FOR REVELATION 3:20 I stand at the door and knock... . I will come in to him. Christ’s words here are probably based on the words spoken to the bride in Song 5:2, “A sound! My beloved is knocking: ‘Open to me.’” This is not an invitation for the readers to be converted, but to renew themselves in a relationship with Christ that had already begun, as apparent from v. 19 (“those whom I love, I reprove ... be zealous and repent”). The allusion to the Song of Solomon points to a focus on renewal of a relationship, since there the husband knocks on the door of the bedchamber to encourage his wife to continue to express her love to him and let him enter, but she at first hesitates to do so. Christ, the husband, is doing the same thing to His bride, the church. BACK TO REVELATION 3:20

STUDY NOTES FOR REVELATION 4

STUDY NOTE FOR REVELATION 4:1–5:14 God appears in a beautiful scene of worship as the King of heaven and earth. He is surrounded by angelic courtiers (1 Kin. 22:19; Job 1:6; 2:1; Ps. 89:6, 7; Ezek. 1; Dan. 7:9, 10). These two chapters—modeled on Ezek. 1 and esp. Dan. 7:19–27—portray the beginning fulfillment of the end-time rule of the Son of Man (i.e., the Lamb) and His saints. God’s rule was established in creation (4:11), is exercised in the panorama of history (6:1–22:5), is brought to fulfillment through the Lamb (ch. 5; 22:1), and is celebrated in songs of praise (1:6 note). Revelation is preeminently a book about God and His greatness. The secrets of history and of spiritual conflict center on God Himself. The whole universe is destined to be filled with God’s glory (21:22, 23), goodness (22:1–5), and praise (5:13). Hence the pattern for the outcome of history is revealed in miniature here (Matt. 6:10).

When God’s people are beset by temptation or persecution, a revelation of God’s character and glory is the best remedy. His power guarantees the final victory, His justice guarantees vindication of the right, His goodness and magnificence guarantee blessing and comfort. The blood of the Lamb demonstrates that redemption has already been accomplished.

4:1 Come up here. Moses went up to Mount Sinai (Ex. 19:3, 20) and Paul was caught up to heaven (2 Cor. 12:2) to receive special revelations.

what must take place after this. See note on 1:19. BACK TO REVELATION 4:1

STUDY NOTE FOR REVELATION 4:2 in the Spirit. See note on 1:10.

a throne stood in heaven. God’s kingly rule is a fundamental theme of the book (Introduction: Characteristics and Primary Themes). In the OT, the tabernacle (Ex. 25–40) and temple (1 Kin. 5–7; 2 Chr. 2–4) were shadows of God’s throne room in heaven (Ex. 25:40; Heb. 8:5, 6; 9:1–14). John sees the heavenly original rather than an earthly copy. Revelation fittingly contains many allusions to the heavenly temple (3:12; 7:15; 11:19; 14:15, 17; 15:5–16:1; 16:17; 21:22) and to elements within it. For example, there are the lamps (1:12; 4:5), the living creatures such as cherubim (4:6–9), incense and prayer (5:8), songs of praise like those offered by the Levitical singers in the OT (4:8, 11; 5:9–13; cf. 1 Chr. 16), a sacrifice (5:6, 9), the ark of the covenant (11:19), the altar (11:1), and the outer court (11:2). This heavenly temple will descend and be transformed into the new heavens and earth (21:1–22:5).

one seated on the throne. The details of God’s appearance are not described, reminding us that His greatness and glory always exceed human comprehension. See note on 1:12–20. BACK TO REVELATION 4:2

STUDY NOTE FOR REVELATION 4:4 twenty-four elders. These angelic ministers (7:13) are here called “elders” because of their wisdom. As God’s cabinet officers, they must reflect His own wisdom, which is symbolized by age (Dan. 7:9). The term “elder” also suggests an analogy with the church’s elders who serve on earth; hence, some have suggested the elders here are simply a representation of the church. In light of 21:12–14 (where the apostles and the “tribes of the sons of Israel” are mentioned together in relation to the New Jerusalem), the “twenty-four elders” likely, at the least, refer to the sum of the twelve tribes of Israel and the twelve apostles who, taken together, represent the church in its character as a universal priesthood of believers. The elders cannot be classified as actual redeemed saints themselves, however, for they are clearly distinguished from the multitude of the saved in 7:9–17 (cf. 7:13, 14). They are probably angels who represent the entirety of God’s people, just as angels represent the churches in 1:12–3:14. BACK TO REVELATION 4:4

STUDY NOTE FOR REVELATION 4:5 lightning. God exhibits His power in a manner analogous to His self-revelation at Mount Sinai (Ex. 19:16–19) and other divine appearances (8:5; 11:19; 16:18; cf. Ps. 18:11–15; Ezek. 1:4). He reminds the church of the power of His voice (1:10, 15 and notes) and the final shaking of creation still to come (11:19; 21:1; Heb. 12:25–27).

seven torches. See note on 1:12; cf. Zech. 4:2, 6. The sevenfold light of the Holy Spirit is the original light of which the seven-branched lampstand of Ex. 25:31–40 was a copy. The similarities with 1:12 suggest that the seven churches, as a true temple of God, are to give out light reflecting the very presence of God through His Spirit.

seven spirits of God. The Holy Spirit (1:4 note). BACK TO REVELATION 4:5

STUDY NOTE FOR REVELATION 4:6 sea of glass. See 15:2; cf. Ex. 24:10. This imagery might suggest a number of associations. The parallel verse in 15:2 calls to mind the waters of the Red Sea. The pushing back of the waters and the defeat of Pharaoh foreshadowed God’s final victory over evil (Is. 51:9–11). If so, the sea of glass pictures waters subdued under God’s power. Moreover, the extent and beauty of the crystal-like sea, when taken together with the precious stones in v. 3 and 21:18–21, suggest the magnificence and preciousness of God’s throne. The numerous parallels elsewhere with the temple (4:2 note) might suggest that this sea is the heavenly counterpart of the sea in Solomon’s temple (1 Kin. 7:23–25). Finally, the picture of heavenly water might suggest that God faithfully supplies water from heaven (Deut. 11:11). It is consistent with the style of Revelation to weave together a number of OT images.

four living creatures. These angelic ministers of God are reminiscent of the living creatures or cherubim of Ezek. 1; 10 and the seraphim of Is. 6. They are guardians and bearers of the throne of God, as in Gen. 3:24; Ex. 25:17–22; Ps. 18:10; 1 Chr. 28:18. BACK TO REVELATION 4:6

STUDY NOTE FOR REVELATION 4:11 God’s servants bring songs of praise as a fitting response to His glory and deeds (1:6 note; cf. Ex. 15:11; Is. 6:3).

you created. The praise and imagery of ch. 4 focus on creation, asserting God’s sovereignty over the universe (1:8 note). BACK TO REVELATION 4:11

STUDY NOTES FOR REVELATION 5

STUDY NOTE FOR REVELATION 5:1–14 John recounts two parts of a single magnificent vision of God’s glory in chs. 4; 5 (4:1–5:14 note). A second dramatic act within the vision is introduced in 5:1. From creation in 4:11, the action shifts to a focus on redemption and re-creation. God’s purposes of redemption and rule can be accomplished only through One who is uniquely worthy—Jesus Christ. He is simultaneously the fierce Lion of the tribe of Judah, warring against God’s enemies (17:14; 19:11–21), and the gentle Lamb that has been slain, who purchased His people with the blood of His atoning sacrifice (vv. 9, 10). Only God in His Trinitarian fullness can accomplish these magnificent purposes. Note the presence of the Father (“him who was seated on the throne”; vv. 1, 7), the Son (“Lamb”; vv. 6, 7), and the Spirit of God (v. 6; 1:4 note), who is the horns and eyes of the Lamb.

This chapter constitutes the opening scene for the first cycle of judgments that lead up to the second coming of Christ (Introduction: Outline). The Lamb and the sealed scroll are introduced. The opening of the seals in 6:1–8:1 sets in motion a series of judgments that have their origin in God’s throne and purpose, and that issue in His final manifestation as Judge. See notes on 6:12–17 and 8:1.

5:1 scroll. The scroll might represent a number of things—God’s covenant, His law, His promises, His plans, or perhaps a legal will. The close parallel with Dan. 12:4 makes it likely that the scroll is a heavenly book containing God’s plan and the destiny of the world. The unsealing of the book implies the accomplishment of the things God has purposed. John weeps (v. 4) because he longs for God’s purposes to be accomplished (Matt. 6:10), and it is hard to see how that can happen. However, through Christ’s decisive sacrifice a whole host is redeemed (v. 9), and the purposes of the exodus and of man’s original dominion are finally fulfilled (v. 10). BACK TO REVELATION 5:1

STUDY NOTE FOR REVELATION 5:6 as though it had been slain. “As though” is used because the Lamb was slain, but is now alive “forevermore” (1:18). Only on the basis of Christ’s death and resurrection can God’s purposes for history be accomplished.

seven horns. Horns frequently represent power (Pss. 89:17; 92:10; Dan. 7:8; 8:3), in this case the power of Christ’s Spirit-filled eternal life (John 3:34; Rom. 8:11; 1 Cor. 15:45).

seven spirits of God. See note on 1:4. BACK TO REVELATION 5:6

STUDY NOTE FOR REVELATION 5:9 every tribe and language and people and nation. In spiritual battle, both God and Satan claim allegiances on a universal scale (7:9; 10:11; 11:9; 12:5; 13:7; 14:6, 8; 15:4; 17:15; 18:3; 19:15; 20:3). Through the merit and power of Christ’s sacrifice, God’s purposes will be accomplished, fulfilling the Abrahamic promise of blessing to all nations (7:9–17; 21:24–27; cf. Gen. 12:3; 22:18; Is. 60:1–5). BACK TO REVELATION 5:9

STUDY NOTE FOR REVELATION 5:10 kingdom and priests. See note on 1:6. BACK TO REVELATION 5:10

STUDY NOTE FOR REVELATION 5:11–14 Praises that started in the inner circles of worship around the throne now extend outward until they fill the universe. BACK TO REVELATION 5:11

STUDY NOTES FOR REVELATION 6

STUDY NOTE FOR REVELATION 6:1–8:1 Judgments from God’s throne unfold as the seven seals are opened one by one. The participation of the Lamb reminds us that such judgments are based on His unique qualifications and accomplishments (ch. 5). In formal structure, 5:1–8:1 runs parallel to 8:2–11:19, which are also parallel in time scope. Each has an opening scene introducing the origin of the judgments (ch. 5; 8:2–6). Six judgments follow (ch. 6; 8:7–9:21). A dramatic interlude promises care for God’s people (ch. 7; 10:1–11:14). The seventh and climactic judgment follows the interlude (8:1; 11:15–19; Introduction: Outline). The seven judgments move forward toward the second coming, which occurs in 6:12–17 and 11:15–19. The first four of the seven judgments have an inner unity. The four living creatures of 4:6 and the four horsemen of Zech. 1:8 are reflected in 6:1–8. The four major regions of the world (dry land, sea, fresh water, and sky) are considered in 8:7–12.

6:1–8 The four horsemen represent conquest, war, famine, and death. These calamities characterize an indefinite period before the second coming (Mark 13:6–8). Such things occurred in the tumults of the Roman Empire, and may be expected to occur now and before the second coming. The imagery is capable of multiple applications throughout the history of the church (Introduction: History of Interpretation). The seven churches were exhorted to put their confidence not in the peace and prosperity supposedly achieved by Roman rule but in God and His certain promises of a new world (2:17; 3:12; 21:4). When tumults occurred, they were assured that the Lamb was still in control—in fact, the tumults issued from His worthiness to break the seals and from the voice of the living creatures. Such judgments represented the chastening hand of God on a rebellious world (9:20, 21). The saints would be cared for spiritually in the midst of also suffering such trials (ch. 7). They were sealed as a mark of ownership by God and a mark of spiritual protection (7:1–10; 9:4) and given perfect rest in the end (7:15–17). Such promises hold for saints throughout the church age, no less than for the seven churches, since the seven churches represent the church universal, the redeemed from every era. BACK TO REVELATION 6:1

STUDY NOTE FOR REVELATION 6:2 white horse. On the basis of similarities with 19:11, some think that Christ appears here, conquering through the gospel. More probably, the white horse symbolizes an evil figure who conquers through deceit. Thus the evil calamity of vv. 1, 2 is parallel to the calamities of vv. 3–8 (6:1–8:1 note). BACK TO REVELATION 6:2

STUDY NOTE FOR REVELATION 6:6 A quart of wheat. Famine will come, famine so severe that a laborer’s entire wages will go merely for food. Families will have to buy barley, a lower quality of grain. Oil and wine are spared, perhaps an indication that the rich will still be able to indulge themselves. BACK TO REVELATION 6:6

STUDY NOTE FOR REVELATION 6:9–11 Martyred saints cry out for justice, not because of selfish desires, but in tune with the justice of God’s throne (v. 10). They desire to see God’s justice fully manifested. This is a response to the calamities of 6:1–8, which also affect believers, primarily through persecution. BACK TO REVELATION 6:9

STUDY NOTE FOR REVELATION 6:10 those ... on the earth. Revelation shows that humanity consists of two groups: the people of God, whose citizenship is in heaven (Phil. 3:20), and, in opposition to them, the rebellious and idolatrous earth-dwellers (v. 15; 8:13; 11:10; 13:3, 8, 12, 14; 17:2, 8). BACK TO REVELATION 6:10

STUDY NOTE FOR REVELATION 6:12–17 All dwellers on earth and in the created universe itself experience God’s judgment. These verses give the first of seven descriptions in Revelation of events associated with the second coming of Christ (Introduction: Literary Features). The seven parts of creation (vv. 12–14) and seven types of people (v. 15) suggest unbelievers’ identity and trust in earthly security and suggests complete judgment, as does the characterization of “the great day of ... wrath” (vv. 16, 17). Since this world is to be so thoroughly shaken, saints must place their hope in God (Luke 12:32–34; 1 Cor. 7:29–31; Heb. 12:25–29). BACK TO REVELATION 6:12

STUDY NOTES FOR REVELATION 7

STUDY NOTE FOR REVELATION 7:1–17 The announcement of the seventh seal is dramatically delayed while the saints receive assurance that God knows them and protects them in the midst of the calamities depicted in ch. 6. BACK TO REVELATION 7:1

STUDY NOTE FOR REVELATION 7:3 sealed. The faithful are sealed as a sign of protection and ownership (9:4; 14:1; cf. Ezek. 9:4). BACK TO REVELATION 7:3

STUDY NOTE FOR REVELATION 7:4–8 The balanced numbering suggests that “twelve” is a symbolic number for the fullness of the people of God and that 144,000 is not the actual number of those who are sealed. The early association of the tribe of Dan with idolatry (Judg. 18) may explain its omission from this list (21:8; 22:15). Some think that the 144,000 here includes only Jewish believers. But the “servants of our God” in v. 3 must include Gentile saints as well. The equal status of Gentiles and Jews in the seven churches (Eph. 2:11–22) and the promises associated only with the 144,000 (9:4; 14:1–5) confirm this. According to vv. 1–8, the saints are known by God individually, and none slips by His care (Matt. 10:30); according to vv. 9–17, no human can count their number.

The picture in vv. 9–17 understands the same host spoken of in the preceding verses from the viewpoint of their actual vast number. Although they are a saved remnant (7:1–8), they are also those who have been gathered from all over the face of the earth and have lived throughout the period of the church age. Therefore, they are a multitudinous throng. BACK TO REVELATION 7:4

STUDY NOTE FOR REVELATION 7:14 great tribulation. Many identify the “great tribulation” with a final period of persecution shortly before the second coming. But tribulations for Christians occur throughout the church age, so that the whole age can also be characterized as a time of tribulation (2 Thess. 1:5, 6; 2 Tim. 3:1, 12), which will worsen at the end of time. The passage was intended to comfort first-century Christians as well as those in the final crisis. See note on 11:2. BACK TO REVELATION 7:14

STUDY NOTES FOR REVELATION 8

STUDY NOTE FOR REVELATION 8:1 silence in heaven. The next event after 6:12–17 would most naturally be the appearing of Christ Himself as the final Warrior and Judge (cf. Mark 13:24–26). The silence may indicate that heaven stands in awe at His presence, esp. as this is expressed in judgment directly preceding His coming (Hab. 2:20; Zeph. 1:7). At this early point, the seer is not given a fuller picture disclosing the events of final judgment and re-creation. This reserve maintains the reader’s interest for later cycles of judgment. BACK TO REVELATION 8:1

STUDY NOTE FOR REVELATION 8:2–11:19 Seven angels blow seven trumpets. The trumpets set in motion seven judgments leading up to the second coming of Jesus. The trumpets form the second cycle out of several that depict God’s rule over history from various angles. On the structure of these judgments, see note on 6:1–8:1. Like the trumpets used in the battle of Jericho (Josh. 6), these trumpets lead up to the fall of the worldly city (11:8 note, 11:13), and in the seventh trumpet the complete victory of God arrives. The trumpet plagues are esp. modeled on the plagues against Egypt, signifying God’s judgments on idolatrous power.

The seven seals began with announcements of riders commissioned to bring calamities (6:1–8 note). The seven trumpets, by contrast, contain descriptions of the calamities themselves. The intensity of judgment has increased. But still some things are spared: most of the trumpet plagues fall on a third of the people or the land, not on all; the locust plague of 9:1–12 is over after five months; some people survive the collapse of the city in 11:13. By contrast, the later bowl judgments (15:1–16:21) are thoroughly devastating.

8:2–6 The trumpet judgments issue from God’s angels, who stand before His throne (v. 2). The vision of chs. 4; 5 remains an anchor point for this new cycle of visions. Like the seal judgments of 6:1–8:1, these judgments are executed according to God’s plan and in accord with His orders. The prayers of the saints play a notable part in originating the judgments (vv. 3–5). BACK TO REVELATION 8:2

STUDY NOTE FOR REVELATION 8:7–12 The first four trumpet plagues strike the four major regions of creation: land, sea, fresh water, and sky. The first four bowls affect the same four regions (16:1–9). Within the period of the early church, these visions were fulfilled both through natural calamities and through analogous spiritual calamities afflicting the souls of the wicked. In such apocalyptic imagery, the one type of calamity can represent the other. The general principles can be applied more broadly. Both human beings and the natural world undergo stress until the time of final renewal (Rom. 8:18–25). Final destruction of the natural universe, as well as the judgment of human beings, accompanies the second coming of Christ (2 Pet. 3:10, 12).

8:7 hail and fire. Parallel to Ex. 9:23, 24. BACK TO REVELATION 8:7

STUDY NOTE FOR REVELATION 8:8 blood. Parallel to Ex. 7:14–24. BACK TO REVELATION 8:8

STUDY NOTE FOR REVELATION 8:12 darkened. Parallel to Ex. 10:21–23. BACK TO REVELATION 8:12

STUDY NOTE FOR REVELATION 8:13 Woe. A typical beginning to a prophetic oracle (e.g., Amos 5:18; 6:1). The last three trumpets are grouped together as three woes (9:12; 11:14). These plagues explicitly differentiate between the righteous and the wicked, as did the earlier Egyptian plagues. BACK TO REVELATION 8:13

STUDY NOTES FOR REVELATION 9

STUDY NOTE FOR REVELATION 9:1–12 The trumpet blast sets in motion a horrific army of locusts, energized by demonic sources (vv. 1, 2). The imagery derives from Ex. 10:13–15 and Joel 2:1–11, where a literal locust plague foreshadows even more devastating judgment coming from a divinely commissioned army (Joel 2:11). Their terrorizing powers compare only to those of the beast (13:1–10). These infernal monsters attack only the wicked, not the saints (v. 4).

The wicked sometimes suffer even in this life as a preview of their final punishment (20:11–15). According to idealist interpreters (Introduction: History of Interpretation), the vision depicts the self-defeating and tormenting nature of demonic wickedness that affects the human soul. Powers from the abyss attack not the saints but only the wicked. Historicists have generally seen the vision as a depiction of Islamic conquest of a degenerate Western Europe (A.D. 612–762), but such an application would be only one very faint and vague embodiment of the principle. Futurists understand the vision as a supernatural plague of demonic spirits, to be loosed on the earth shortly before the second coming. The fundamental principle is the same in all these interpretations, and multiple applications of the principle are possible. BACK TO REVELATION 9:1

STUDY NOTE FOR REVELATION 9:5 five months. A normal locust swarm would move on after a few days. This demonic swarm stays for the whole period during which locusts might be seen. BACK TO REVELATION 9:5

STUDY NOTE FOR REVELATION 9:11 Apollyon. See text note. There may be an ironic allusion to Nero or Domitian, both of whom saw themselves as similar to the Greek god Apollo. BACK TO REVELATION 9:11

STUDY NOTE FOR REVELATION 9:13–21 The Roman Empire feared an attack of the Parthians from beyond the Euphrates (v. 14), the eastern border of the empire. But all such fears are dwarfed by what Revelation pictures. Outside threats experienced by the Roman Empire presage the final day of cosmic battle (16:14). The events of these verses are similar to those of 16:14, but the consequences are less severe, leaving time for repentance (vv. 18–21). BACK TO REVELATION 9:13

STUDY NOTES FOR REVELATION 10

STUDY NOTE FOR REVELATION 10:1–11:14 Between the sixth and seventh trumpet there is an interlude with two scenes (ch. 10; 11:1–14). Both scenes concern the role of God’s people and their prophetic witness during the time of trial. In the first scene, John receives prophetic messages and is commissioned to proclaim them. The second depicts the history of the two witnesses and their larger environment.

10:1–11 Dan. 10:5, 6 and the call of Ezekiel (Ezek. 2:1–3:11) are paralleled in this chapter. John receives the prophetic messages of a “little scroll.” Some have thought that the scroll contains the contents of 12:1–22:5, and that 12:1 begins a new major division in the structure of Revelation. John’s “little book” likely contains the same themes that are associated with the big book of the Lamb in ch. 5—judgment and suffering through witness, resulting in vindication. The vision of this chapter speaks in a general fashion of John’s receiving power to continue to prophesy. Though John’s role is unique, he is still in many ways an example and pattern for the church’s witness (1:2 note). The church must take to heart the message of the book (1:3), live by it, and be ready to communicate its implications to “peoples and nations and languages and kings” (v. 11).

10:1, 2 A mighty angel appears, reflecting the very glory of God and His throne room (cf. 1:14–16; Ezek. 1:27, 28; Dan. 10:5, 6). The angel’s majesty reinforces the authority and divine source of the message. BACK TO REVELATION 10:1, 2

STUDY NOTE FOR REVELATION 10:9 make your stomach bitter. The contents of the book contain news of judgment and suffering, according to the pattern of Ezek. 2:8–3:3.

sweet as honey. Cf. Pss. 19:10; 119:103; Ezek. 3:3. The Word of God provides communion with God and His goodness; hence, sweetness accompanies even the message of woe. Note the close parallel to Jer. 15:15–18. First, the prophet finds joy in his commission (v. 16). Yet as his words are rejected, his joy turns to bitterness in vv. 17, 18. BACK TO REVELATION 10:9

STUDY NOTE FOR REVELATION 10:11 many peoples. See note on 5:9. BACK TO REVELATION 10:11

STUDY NOTES FOR REVELATION 11

STUDY NOTE FOR REVELATION 11:1–14 This second part of the interlude concentrates on the story of the two witnesses. Like Moses and Elijah, these witnesses perform striking miracles (vv. 5, 6). Other OT allusions are woven into the vision. The mention of two olive trees and lampstands (v. 4) likens the witnesses to the vision of Zech. 4, in which the trees probably symbolize the ruling and priestly offices of Zerubbabel and Joshua. Thus the witnesses are prominent spokesmen for God who represent the church, which twice already has been called a “kingdom and priests” (1:6; 5:10). The witnesses’ stand against “the beast” (vv. 7–10) reminds us of the conflicts against the bestial kingdoms in Daniel. There is a reminder of wicked, oppressive cities and powers in v. 8: Sodom, Egypt, and the Jerusalem that crucified Jesus. The resurrection in vv. 11, 12 recalls the resurrection of Christ, but also the language of Ezek. 37 and the rapture of Elijah. The two witnesses, along with John (ch. 10), are models for the saints. All are to be faithful to the testimony of Jesus, even in the face of violent persecution from the beast. They must be willing to face martyrdom, with God guaranteeing their vindication (vv. 11, 12).

11:1, 2 The description is reminiscent of the fall of Jerusalem in A.D. 70. Assuming that Revelation was written before that date, some interpreters see chs. 6–11 or even larger portions of Revelation as prophecy concerning the fall of Jerusalem. But these verses may be more figurative of the preservation of God’s people in the midst of attacks. The temple represents the presence of God on earth, esp. with His people (4:1–5:14 note). Measurement signifies God’s knowledge and care (Ezek. 40; 41). The altar and those who worship there represent the true worshipers of God, who are sealed and protected (ch. 7). The destruction of the outer court represents the attack of outsiders on God’s people. BACK TO REVELATION 11:1

11:2 forty-two months. A time of distress and intense conflict between God’s people and their opponents (13:5). It is also described as 1,260 days (v. 3; 12:6) or “a time, and times, and half a time” (i.e., three-and-a-half years; 12:14). It is half of seven years, which from a symbolic point of view suggests a complete period of suffering, cut short by half. The main background is found in Dan. 7:25, which in turn is related to other passages (Dan. 9:27; 12:7, 11, 12). Some futurist interpreters look for a period of time that corresponds precisely to three-and-a-half years shortly before the second coming of Christ (Introduction: History of Interpretation). But like other numbers in Revelation, this one likely is symbolic in character, relating to the three-and-a-half days in vv. 9, 11. Thus, it designates a persecution of limited length. BACK TO REVELATION 11:2

STUDY NOTE FOR REVELATION 11:3 two witnesses. Possibly two literal individual human beings are in view: either two Christian prophets who were martyred shortly before the fall of Jerusalem, or two prophets who will appear shortly before the second coming. But their identification with two lampstands (v. 4) suggests they are more likely symbolic figures standing for the witness of the lampstand churches of 1:20. If this is the case, they symbolize churches rather than specific individuals and continue the image of the temple from vv. 1, 2, for the lampstand was an integral part of the temple in the OT. Two lampstands, rather than seven, are mentioned to imitate the pattern of Zech. 4 and of Moses and Elijah (11:1–14 note; cf. Deut. 17:6; Matt. 17:3, 4; Luke 10:1). “Two” may also be due to the fact that only two of the churches among the seven (Smyrna and Philadelphia) had no accusations issued against them by Christ. In addition, the two witnesses may also be related to the number of “two,” which refers to the number of witnesses needed to establish an offense against the law (Num. 35:30; Deut. 17:6, 19:15). Jesus also used the same principle (Matt. 18:16; Luke 10:1–24; John 8:17). So also did Paul (2 Cor. 13:1; 1 Tim. 5:19). Note also that God sent two angels to testify to the truth of the resurrection (Luke 24:4) and to testify to the fact that Jesus would return (Acts 1:10, 11). BACK TO REVELATION 11:3

STUDY NOTE FOR REVELATION 11:7 the beast. See note on 13:2 and Introduction: Characteristics and Primary Themes. BACK TO REVELATION 11:7

STUDY NOTE FOR REVELATION 11:8 the great city. This verse suggests to many that ancient Jerusalem is in view throughout this chapter (11:1, 2 note). But the symbolism has many potential applications. The city is the worldly city, representing humanity and human civilization in its rebellion against God. Babel, Sodom, Egypt, Jerusalem, ancient Rome, modern cities, and a final apostasy before the second coming are all examples of such rebellion. See Introduction: The Book of Revelation in the Larger Story of the Bible and note on 17:1–19:10. BACK TO REVELATION 11:8

STUDY NOTE FOR REVELATION 11:9 three and a half days. See note on v. 2.

peoples and tribes and languages and nations. See note on 5:9. BACK TO REVELATION 11:9

STUDY NOTE FOR REVELATION 11:10 those who dwell on the earth. See note on 6:10. BACK TO REVELATION 11:10

STUDY NOTE FOR REVELATION 11:11, 12 If the two witnesses are individuals, their resurrection should presumably be interpreted literally. If the witnesses are symbolic of the churches, which is more likely, their resurrection symbolizes the victory of Christian witness after a time of intense persecution (6:9, 10; 20:1–6). See note on v. 3. BACK TO REVELATION 11:11, 12

STUDY NOTE FOR REVELATION 11:15–19 The second cycle of judgments (8:2–11:19) closes with a second description of Christ’s second coming by focusing on the last judgment (v. 18) and the triumph of God’s kingly rule (vv. 15, 17). BACK TO REVELATION 11:15

STUDY NOTE FOR REVELATION 11:19 God’s temple. See note on 4:2.

ark. The ark of the covenant was the most holy object in the tabernacle (Ex. 25:10–22). It was normally concealed from sight behind the tabernacle curtains. The revealing of this innermost object signifies that God has revealed His glory, both the glory of His law and of His mercy (as signified by the atonement cover), as well as His end-time special revelatory presence, which formerly was limited in the Most Holy Place. BACK TO REVELATION 11:19

STUDY NOTES FOR REVELATION 12

STUDY NOTE FOR REVELATION 12:1–14:20 This third cycle of visions consists primarily of histories of key symbolic characters: the dragon, the woman, the beast, the false prophet, the 144,000, angelic announcers, and the Son of Man (Introduction: Outline). Unlike the cycles of seven seals (5:1–8:1) and seven trumpets (8:2–11:19), these visions have no explicit numbering. But, like the preceding cycles, they lead to a vision of the second coming (14:14–20). The two preceding cycles focused on the judgments issuing from God’s throne. This cycle depicts in depth the nature of the spiritual conflict. Characters appear in symbolic form to represent the forces on the two sides of a cosmic spiritual war.

God Himself has already been revealed in chs. 4; 5. Opposing God are Satan (the dragon) and his agents, the beast (13:1–10) and the false prophet (13:11–18; 16:13). On God’s side are His people, portrayed as a light-bearing woman (12:1–6, 13–17) and as a chaste, numbered, and protected multitude (14:1–5). These two complementary pictures show the saints in their capacity as witnesses of God’s light and as separated from the corruptions of the world. Thus the saints are exhorted to remain faithful to Christ in response to the persecution by the beast, and to remain pure by resisting the seduction by the harlot (Introduction: Characteristics and Primary Themes). The symbolic pictures show the two sides stripped of all inconsistency and confusion to clearly express the nature of spiritual warfare (Eph. 6:10–20). The present conflicts will be followed by the peace of 21:1–22:5 when the fulfillment of God’s plans takes effect.

12:1 a woman. The imagery calls to mind Joseph’s dream (Gen. 37:9, 10) and the picture of Jerusalem bringing forth the Messiah and His remnant (Is. 54:1–4; 66:7–13; Mic. 5:3). The OT saints collectively are in view. Mary the mother of Jesus is included in this group, but only as an outstanding member of the whole. The later history shows that the NT saints also are included (vv. 13–17). The light-bearing character of the woman foreshadows the glory of the New Jerusalem (21:11, 22–27). In her privileges, the church now partakes in the blessings that will be consummated at Christ’s return. In the meantime, she is buffeted by Satan (12:1–14:20 note). BACK TO REVELATION 12:1

STUDY NOTE FOR REVELATION 12:3 a great red dragon. This figure is identified as Satan, the devil, in v. 9. The image of a dragon depicts Satan in his monstrous power and hideous enmity against God. Satan has constantly opposed the plans of God and has been repeatedly defeated in the great acts of God’s saving power (Gen. 3:1, 15; Ps. 74:13, 14; Is. 27:1; 51:9, 10; Ezek. 29:3; Luke 10:18; 11:14–23; John 12:31; Col. 2:15). He rises against the Messiah (vv. 4, 5) and His servants (v. 17) but will finally be consigned to everlasting punishment (20:10). BACK TO REVELATION 12:3

STUDY NOTE FOR REVELATION 12:5 a male child. In fulfillment of Mic. 5:3, Christ is born and His triumphant rule over the nations will be established, as certified by His resurrection and ascension. BACK TO REVELATION 12:5

STUDY NOTE FOR REVELATION 12:6 God promises protection for a persecuted church. On the 1,260 days, see note on 11:2. This period begins immediately after Christ’s ascension and extends throughout the time of the entire church age itself. BACK TO REVELATION 12:6

STUDY NOTE FOR REVELATION 12:7–12 The victory of Christ (v. 5) results in sweeping consequences, beginning with the expulsion of Satan by Michael, who is functioning as an agent of Christ. The passage does not speak of the fall of Satan at the time of creation but of the defeat of Satan in heaven at the crucifixion and resurrection of Christ (v. 12; John 12:31; Col. 2:15). BACK TO REVELATION 12:7

STUDY NOTE FOR REVELATION 12:13–17 Having failed to destroy Christ (vv. 4, 5), the Dragon tries to destroy the people of Christ. He uses his mouth, representing deceit (pictured as flooding water in v. 15; cf. v. 9; 2 Thess. 2:9, 10). When deceit fails, he tries persecuting power (12:17–13:10). BACK TO REVELATION 12:13

STUDY NOTE FOR REVELATION 12:14 a time, and times, and half a time. See note on 11:2. BACK TO REVELATION 12:14

STUDY NOTES FOR REVELATION 13

STUDY NOTE FOR REVELATION 13:1–10 A beast rising out of the sea represents persecuting power, esp. the power of a demonized state. See Introduction: Characteristics and Primary Themes. This chapter is shaped by allusions to the state persecutors of God’s people from Dan. 7, esp. in vv. 1–11. BACK TO REVELATION 13:1

STUDY NOTE FOR REVELATION 13:2 leopard ... bear’s ... lion’s. This beast combines features from the four beasts of Dan. 7:1–8, 17–27, which represent idolatrous kingdoms. This beast in Revelation, therefore, must be a worldly kingdom summing up all of them. In this way, the state persecutions of Daniel and his friends suggest the nature of the persecution that the seven churches must face from the Roman state—and possibly persecutions of later ages. Interpreters disagree about which particular persecution in history that the beast most directly represents (Introduction: History of Interpretation). In Asia Minor, local officials threatened to kill Christians if they refused to worship the Roman emperor. A similar opposition to godly worship will crop up just before the second coming (2 Thess. 2:4). Persecutions come sporadically in the period between these two times (Matt. 24:9; 2 Tim. 3:12, 13; 1 Pet. 4:12–19). Both a repeated pattern of Satanic opposition and a final, climactic outbreak are apparently suggested in 2 Thess. 2:7, 8. Christians must not be surprised by these pressures. They must face martyrdom, if necessary, knowing that God is in control and that His triumph is certain. BACK TO REVELATION 13:2

STUDY NOTE FOR REVELATION 13:5 forty-two months. See note on 11:2. BACK TO REVELATION 13:5

STUDY NOTE FOR REVELATION 13:7 war on the saints. The beast compels worship (v. 8), and when the saints refuse to submit, they are martyred. But despite their apparent defeat, martyrs enjoy victory with Christ both immediately (6:9–11) and when their prayers for the final defeat of the beast are answered (19:11–21).

tribe and people and language and nation. See note on 5:9. BACK TO REVELATION 13:7

STUDY NOTE FOR REVELATION 13:8 book of life. The Greek may also be rendered “written in the slain Lamb’s book of life from the foundation of the world” (cf. 17:8). The book is the heavenly roster of those destined to new life through the purchase of Christ’s blood (3:5; 5:9). In the midst of persecution and the immense power of the beast, the saints may find security in God’s guarantee of their heavenly citizenship (17:8; 20:12, 15; 21:27). A similar guarantee is found in ch. 7. BACK TO REVELATION 13:8

STUDY NOTE FOR REVELATION 13:10 endurance. See note on 1:9. BACK TO REVELATION 13:10

STUDY NOTE FOR REVELATION 13:11–18 The beast from the earth, also called the false prophet (16:13; 19:20; 20:10), functions as a propagandist for the beast. His actions counterfeit the witness of the Holy Spirit (Introduction: Characteristics and Primary Themes). In first-century Asia Minor, the main propagandists would have been priests of the emperor cult and the Commune of Asia, a council of distinguished city representatives promoting loyalty to the emperor. In modern times as well, totalitarianism enlists propagandists. Just before the second coming, counterfeit miracles will accompany the appearance of the “man of lawlessness” (2 Thess. 2:3, 9). The false prophet embodies a repeating pattern (Introduction: History of Interpretation). BACK TO REVELATION 13:11

STUDY NOTE FOR REVELATION 13:16 marked. The mark of the beast is a counterfeit for the seal of God’s name on the saints (7:2–8; 14:1; Ezek. 9). The beast owns those who are marked, and they are his slaves (14:9; 19:20; 20:4). Speculations about a visible physical mark miss the main point of the spiritual distinction between the two groups, esp. since the “name” of Christ and the Father “on the foreheads” of the redeemed in 14:1, directly after Rev. 13:18, is not a visibly physical mark but a spiritual one. BACK TO REVELATION 13:16

STUDY NOTE FOR REVELATION 13:18 666. By the time of Domitian, the earlier Emperor Nero had become a traditional antichrist figure, and 666 was probably already known to be the numerical value associated with the name Nero Caesar in Hebrew. The number then designates either Nero himself (who was to rise from the dead and lead an invasion against Rome according to a widespread belief during Domitian’s reign) or a later figure imitating Nero’s godlessness. Many have tried to identify the final Antichrist on the basis of the number, but its connections with Nero may well be its only significance (text note). Nevertheless, all attempts to identify the number with the literal calculation of some individual’s name encounter difficulty because of the metaphorical manner in which language and numbers are used in the book. The translation of v. 18b could be “for the number is that of [a] man,” which could be translated individually as, “for it is a number of a specific person” or better generically as, “for it is a number of humanity.” We need to be always watchful for Christ’s coming, without falling into trying to set dates (Matt. 24:36–51). BACK TO REVELATION 13:18

STUDY NOTES FOR REVELATION 14

STUDY NOTE FOR REVELATION 14:1–5 The 144,000 represent the saints in their complete number (7:4–8 note). They form a priestly company (5:10) consecrated to offer praise to God on the holy mount. BACK TO REVELATION 14:1

STUDY NOTE FOR REVELATION 14:4 virgins. Sexual imagery is used to denote spiritual purity. Christ’s faithful followers keep away from Babylon the harlot (v. 8; 17:1–6) and are loyal to Him exclusively, as His pure bride (19:7, 8; Eph. 5:26, 27). Purity in sexual behavior is one element in this comprehensive purity (1 Cor. 6:15–20). They, and we, must “follow the Lamb wherever he goes.” BACK TO REVELATION 14:4

STUDY NOTE FOR REVELATION 14:6 every nation and tribe and language and people. See note on 5:9. BACK TO REVELATION 14:6

STUDY NOTE FOR REVELATION 14:8 Babylon the great. See note on 17:1–19:10.

wine ... of her sexual immorality. Sexual immorality here may be literal, but the focus is on illicit spiritual intercourse with the harlot (the world system), which is idolatry (spiritual adultery). These were major temptations for the seven churches (2:20 note). But the effect, like that of drunkenness, is shame, foolishness, and disgrace (17:2, 4; 18:3; 19:2; Prov. 9:13–18; Jer. 51:7). BACK TO REVELATION 14:8

STUDY NOTE FOR REVELATION 14:9 the beast. See note on 13:2 and Introduction: Characteristics and Primary Themes.

a mark. See note on 13:16. BACK TO REVELATION 14:9

STUDY NOTE FOR REVELATION 14:12 endurance of the saints. See note on 1:9. BACK TO REVELATION 14:12

STUDY NOTE FOR REVELATION 14:14–20 A description of the second coming of Christ as the harvest over which He presides (Matt. 13:36–43; cf. Joel 3:12–16) as the “one like a son of man” (1:13; cf. Dan. 7:13, 14). Two harvests are described: grain (vv. 14–16) and grapes (vv. 17–20). These are perhaps two aspects of the same events of judgment. However, the grain harvest may symbolize the harvest of the righteous (Luke 3:17), followed by the harvest of the wicked (grapes). BACK TO REVELATION 14:14

STUDY NOTES FOR REVELATION 15

STUDY NOTE FOR REVELATION 15:1–16:21 The cycle of seven bowls of God’s wrath composes the fourth cycle of visions leading up to Christ’s second coming (Introduction: Literary Features). The opening scene of worship (15:1–16:1) calls to mind the worship around God’s throne in chs. 4; 5. The overcomers rejoice in God’s presence (15:3, 4). Seven resplendent angels receive bowls from the presence of God in the temple. The bowls symbolize the cup of God’s wrath, which makes the nations drunk (14:10; 16:19; cf. Is. 51:17, 20, 22; Jer. 25:15–29; Lam. 4:21; Ezek. 23:31–34; Hab. 2:16). The bowls are poured out at God’s command (16:1), resulting in seven last plagues. The plagues lead up to the second coming, since “with them the wrath of God is finished” (15:1).

The seven bowls show notable similarities with the seven trumpets. The first four bowls, like the first four trumpets, result in devastation on the four major regions of creation: land, sea, fresh water, and sky. Like the trumpets, the bowls are modeled on the plagues against Egypt. But the bowls may result in more severe judgments than did the trumpets. The trumpet judgments typically affected a third of the total, but the bowls affect the whole.

These bowls symbolize the judgments of God against evildoers. The general pattern may include both the judgments against the godless Roman Empire and the final crisis leading up to the second coming of Christ (Introduction: History of Interpretation). BACK TO REVELATION 15:1

STUDY NOTE FOR REVELATION 15:2 sea of glass. See note on 4:6.

those who had conquered. The saints through their prayers have a role to play in the judgments of God (6:9–11). As in ch. 7, though they suffer physically from the judgments that fall on the earth, they are protected spiritually from these judgments. BACK TO REVELATION 15:2

STUDY NOTE FOR REVELATION 15:3 song of Moses. An allusion to Ex. 15. Like the Israelites, the saints are delivered from idolatrous oppression through plagues sent from God.

Just. God’s acts of judgment are never arbitrary or spiteful, but are just payments for evil deeds (v. 4; 16:5, 7; 19:2, 11). BACK TO REVELATION 15:3

STUDY NOTE FOR REVELATION 15:5 the sanctuary. The inner area of God’s heavenly dwelling has already been pictured in chs. 4; 5 (4:1–5:14 note). BACK TO REVELATION 15:5

STUDY NOTE FOR REVELATION 15:6 pure, bright linen. Linen was an OT priestly clothing (Ex. 28:42; Lev. 16:4). The holiness of God’s judgments is thereby emphasized (v. 3 note). BACK TO REVELATION 15:6

STUDY NOTE FOR REVELATION 15:7 four living creatures. See note on 4:6. BACK TO REVELATION 15:7

STUDY NOTE FOR REVELATION 15:8 smoke. Smoke or a thick cloud frequently accompanies God’s presence, esp. when He is angry. The associations include Mount Sinai (Ex. 19:9, 16, 18; 20:18) and the visions of Isaiah and Ezekiel (Is. 6:4; Ezek. 1:4; cf. Num. 12:5; Pss. 18:8, 11; 74:1). BACK TO REVELATION 15:8

STUDY NOTES FOR REVELATION 16

STUDY NOTE FOR REVELATION 16:2 sores. Parallel to Ex. 9:8–12. BACK TO REVELATION 16:2

STUDY NOTE FOR REVELATION 16:3, 4 blood. Parallel to Ex. 7:14–24. BACK TO REVELATION 16:3, 4

STUDY NOTE FOR REVELATION 16:5 Just. See note on 15:3. BACK TO REVELATION 16:5

STUDY NOTE FOR REVELATION 16:10 darkness. Parallel to Ex. 10:21–23. BACK TO REVELATION 16:10

STUDY NOTE FOR REVELATION 16:14 to assemble them for battle. In the climactic battle, all the forces of wickedness are assembled to make war against the warrior Lamb (17:14). The imagery alludes to the battle between God and Pharaoh in Ex. 15:1–21, but the panorama is universal in scope. Several passages in Revelation describe the final end-time battle with increasing detail and precision (17:13, 14; 19:11–21; 20:7–10; cf. 6:12–17), all based on the eschatological battle of Gog and Magog in Ezek. 38; 39. Throughout the church age, there are times of intense confrontation between God and the forces of Satan (2:10, 13), but the most intense battle takes place at the second coming of Jesus (19:11–21). BACK TO REVELATION 16:14

STUDY NOTE FOR REVELATION 16:16 Armageddon. A transliteration of the Hebrew for “mount of Megiddo.” In ancient Israel, Megiddo was a key city overlooking a major travel route between the great kingdoms of Mesopotamia and Egypt. Huge armies could assemble in the neighboring Plain of Esdraelon. Thus it is a fitting name for the location of the climactic battle. BACK TO REVELATION 16:16

STUDY NOTE FOR REVELATION 16:17–21 The seventh bowl brings the cycle of judgments to an end. Like the other cycles, this one ends with final judgment and the second coming of Christ (Introduction: Literary Features), though the symbols of the second coming are not as obvious as in some other cases. Note the following features: the readers have been told that the end of the wrath of God would come with the seventh bowl (15:1); the removal of all islands and mountains in v. 20 corresponds to the final shaking of the earth in 6:14 and 20:11 (Heb. 12:26, 27); elsewhere, the fall of Babylon is immediately followed by the marriage supper of the Lamb (19:1–10); and in 17:14–17, the fall of Babylon is associated with the last battle, which takes place at the second coming (19:11–21). Moreover, that final battle was imminent in v. 16. The judgment of the seventh bowl continues the practice of drawing the imagery of the final battle from the conflict with Gog and Magog (v. 14 note) by grouping together an earthquake, the overturning of the mountains, and hail, as in Ezek. 38:19–23. Hence, it describes the divine plague-judgments accompanying the battle; a description of other aspects of the battle is delayed until 19:11–21, in keeping with the dramatic plan of Revelation. BACK TO REVELATION 16:17

STUDY NOTES FOR REVELATION 17

STUDY NOTE FOR REVELATION 17:1–19:10 Babylon the prostitute appears, representing the seductions of the world (17:4; 18:3; cf. Introduction: Characteristics and Primary Themes). “Babylon” is probably a symbol for the city of Rome and by extension a symbol of the corrupt and immoral world system throughout the church age (17:9 note; 17:18) with its immorality. Paganism made each of the cities of Asia Minor into a small manifestation of this Babylon. Full economic and social participation (13:17) involved attendance at pagan religious feasts and celebrations. Worship of the emperor was an expected expression of political allegiance. Pagans called Christians atheists because they did not worship the many gods, and called them haters of humankind because they withdrew from compromised forms of social life (1 Pet. 2:12; 4:3, 4). In reaction to this pressure, some professing Christians argued that participation in idolatrous feasts and sexual immorality was acceptable (2:12, 20; cf. 1 Cor. 6:12–20). The woman Jezebel in 2:20–23 was a key seducer whose work is generalized and more deeply symbolized in Babylon the prostitute (2:21, 22; cf. 17:2).

A few interpreters favor identifying Babylon, “the great prostitute,” with Jerusalem. In refusing to accept the Messiah, she became a prostitute in the imagery of the OT (Is. 1:21; Ezek. 16; 23; Hos. 2; cf. Luke 11:47–51; 21:9–18). But Jerusalem was only one instance of a society that seduced people away from true worship. Ancient Babylon was another, and accordingly Revelation takes up the language of the prophetic condemnations of Babylon and Tyre (Jer. 50; 51; Ezek. 27). Modern cities with their false religions and sexual exploitation are also forms of Babylon. Thus, the symbolism of Babylon is capable of many historical embodiments, including the final, climactic manifestation of this “Babylon” just before the second coming (Introduction: History of Interpretation).

When the destruction of false worship is complete (17:1–18:24), the true worshipers, the bride of the Lamb, stand out in their splendor and joy (19:1–10). BACK TO REVELATION 17:1

STUDY NOTE FOR REVELATION 17:3 in the Spirit. See note on 1:10.

scarlet beast. This prostitute rides upon a hideous beast, evidently the same beast as in 13:1–10. The beast, representing the Roman Empire, supports the city of Rome in its luxurious idolatry. It also spreads the practices of Rome throughout the empire. Eventually, however, the beast turns against the prostitute and destroys her (vv. 16, 17). The rapacious powers of Roman government and the Roman legions destroyed prosperity, and eventually the military powers of surrounding tribes destroyed the city of Rome completely. The lesson from Roman times can be generalized: idolatrous states end up destroying the very powers, riches, privileges, and people that they originally supported, and this will esp. be the case at the very end of the world. False worship is inherently self-destructive. BACK TO REVELATION 17:3

STUDY NOTE FOR REVELATION 17:4 sexual immorality. See note on 2:20. BACK TO REVELATION 17:4

STUDY NOTE FOR REVELATION 17:7–18:24 Seven messages of judgment on Babylon are arranged into larger groups: three angelic messages of doom (17:7–18; 18:1–3; 18:4–8), three laments by those committed to Babylon (18:9–10, 11–17a, 17b–19), and a climactic pronouncement of the permanence of her fall (18:21–24). Note also the many allusions to Jer. 50; 51; Ezek. 27. BACK TO REVELATION 17:7

STUDY NOTE FOR REVELATION 17:8 was, and is not, and is about to rise. The description is a counterfeit of the sovereignty of God, which is proclaimed in 1:4, 8; 4:8. “And is not” indicates that persecution is at an ebb but will rise with renewed intensity in the future. The beast represents a repeated pattern of persecution, as did the four successive beasts of Dan. 7 (13:2 note).

book of life. See note on 13:8. BACK TO REVELATION 17:8

STUDY NOTE FOR REVELATION 17:9 seven mountains. Rome was built on seven mountains, or hills. BACK TO REVELATION 17:9

STUDY NOTE FOR REVELATION 17:10 five of whom have fallen. If Revelation was written about A.D. 67, these five may be the first five Roman emperors, beginning with Julius Caesar. The sixth is Nero, the currently reigning emperor if John was writing in the mid-60s. But more preferably, the five kings simply represent an indefinite number of previous persecuting states (such as the beasts of Dan. 7). The presence of the sixth indicates in symbolic fashion that Christians are near the end, but not quite there yet. The seventh king at the very end, together with the previous six, represents symbolically the complete number of evil kingship throughout the ages. BACK TO REVELATION 17:10

STUDY NOTE FOR REVELATION 17:12 ten horns. The number “ten” goes back through v. 7 and 13:1 to Dan. 7:7, 24. But the beast of Revelation cannot simply be identified with the fourth beast of Daniel; rather, he is a combination of the characteristics of all four of Daniel’s beasts. In Revelation, the ten horns are kingly confederates of the beast. In view of 16:12, 14, 16; 19:19; 20:8, the political powers beyond the borders of the Roman Empire could be in mind to some extent. Rome was eventually overrun by barbarian tribes. But the picture rises beyond the limitations of Rome and opens up a picture of the final battle in which the beast will enlist large-scale assistance. BACK TO REVELATION 17:12

STUDY NOTE FOR REVELATION 17:14 They will make war on the Lamb and the Lamb will conquer them, for he is Lord of lords and King of kings. In the first clause, the same language by which the beast was described in Dan. 7:21; Rev. 11:7; 13:7a as defeating the saints is now applied to the portrayal of the Lamb as overcoming the end-time forces of the beast and his horned allies. The basis for the Lamb’s victory lies in the fact that “He is Lord of lords and King of kings.” The title is taken from the Septuagint of Dan. 4:37, which refers to God as the one who demonstrated His true, divine sovereignty and revealed Nebuchadnezzar’s claims to the title as empty by judging the (literally) beastly king of “Babylon the great.” Now the title is applied to the Lamb, who likewise will defeat those allied with “Babylon the Great” (17:1–5). BACK TO REVELATION 17:14

STUDY NOTE FOR REVELATION 17:15 peoples and multitudes and nations and languages. See note on 5:9. BACK TO REVELATION 17:15

STUDY NOTE FOR REVELATION 17:16 will hate the prostitute. See note on 17:1–19:10. BACK TO REVELATION 17:16

STUDY NOTE FOR REVELATION 17:17 God has put it into their hearts. In the midst of trials, the saints are assured that God is in control even of this appalling conflict. BACK TO REVELATION 17:17

STUDY NOTES FOR REVELATION 18

STUDY NOTE FOR REVELATION 18:1 his glory. Because of his exalted commission, the angel’s splendor reflects that of God Himself (10:1, 2 note). BACK TO REVELATION 18:1

STUDY NOTE FOR REVELATION 18:2 dwelling place. See Jer. 50:39. BACK TO REVELATION 18:2

STUDY NOTE FOR REVELATION 18:3 wine of ... her sexual immorality. See note on 2:20. BACK TO REVELATION 18:3

STUDY NOTE FOR REVELATION 18:4 Come out. See Is. 48:20; 52:11; Jer. 50:8; 51:6, 45; 2 Cor. 6:17. BACK TO REVELATION 18:4

STUDY NOTE FOR REVELATION 18:5 heaped high as heaven. An ironic reminiscence of Gen. 11:4; Jer. 51:9. BACK TO REVELATION 18:5

STUDY NOTE FOR REVELATION 18:6 Pay her back. Judgment fits the nature of the offense (Ex. 21:23–25). BACK TO REVELATION 18:6

STUDY NOTE FOR REVELATION 18:8 burned up with fire. See Jer. 50:32. BACK TO REVELATION 18:8

STUDY NOTE FOR REVELATION 18:11 buys their cargo. Kings, merchants, and sailors have been seduced to worship luxury. BACK TO REVELATION 18:11

STUDY NOTE FOR REVELATION 18:12, 13 The list of products is based partly on Ezek. 27:12–24, where approximately half of the items noted there are listed together along with the repetitive use of “traders” (i.e., “merchants,” as in vv. 11a, 15). The items in common with Ezekiel are not the result of a mere literary construct, but were an actual part of the trade system between Rome and Asia Minor at the time. These products represent the kind of earthly goods in which unbelieving idolaters put their trust. BACK TO REVELATION 18:12, 13

STUDY NOTE FOR REVELATION 18:21 The finality of Babylon’s fall is depicted by the irreversible act of throwing a large stone into the sea (Jer. 51:63, 64). BACK TO REVELATION 18:21

STUDY NOTES FOR REVELATION 19

STUDY NOTE FOR REVELATION 19:1–10 The triumph of the pure bride is contrasted with the destruction of the corrupt false church (Babylon). Note the repeated “Hallelujah!” (vv. 1, 3–6). BACK TO REVELATION 19:1

STUDY NOTE FOR REVELATION 19:2 just. See note on 15:3. BACK TO REVELATION 19:2

STUDY NOTE FOR REVELATION 19:4 twenty-four elders ... four living creatures. See notes on 4:4, 6. The final celebration of God’s victory fittingly takes place before His presence in the company of the heavenly host (Heb. 12:22–24). BACK TO REVELATION 19:4

STUDY NOTE FOR REVELATION 19:7 marriage of the Lamb. The wedding imagery expresses the intimacy, love, and joy between Christ and His people. It fulfills the commitments expressed earlier in Scripture (Is. 54:5–8; Hos. 2:19, 20; Eph. 5:26, 27). BACK TO REVELATION 19:7

STUDY NOTE FOR REVELATION 19:9 marriage supper. Note the contrasts between this blessed feast and the horrific feast of vv. 17, 18. BACK TO REVELATION 19:9

STUDY NOTE FOR REVELATION 19:10 the testimony of Jesus is the spirit of prophecy. The angel is a fellow servant of the prophets (22:9). John has the spirit of prophecy (22:6); he receives the testimony (witness) that Jesus gives and presents it to the church (1:2; 6:9). John’s ministry compares to that of the angels. BACK TO REVELATION 19:10

STUDY NOTE FOR REVELATION 19:11–21 The sixth cycle of judgments leading to the final judgment and second coming of Christ (Introduction: Literary Features) is presented in these verses. In the latter cycles, the imagery concentrates more and more intensely on the final judgment and the second coming and the events that immediately precede it. In this cycle, all the events are actually part of the second coming. But, as is typical of Revelation, they reveal principles of spiritual war that have been operative throughout the church age (Eph. 6:10–20; 1 John 5:4, 5). At the end, Jesus Christ is revealed (22:13; Heb. 13:8).

Christ appears to wage final battle against all the enemies of God, led by the beast and the false prophet. Christ’s holy attributes contrast markedly with the unholy counterfeit attributes of the beast (13:1–10 note). This final war brings to a climax all the wars that God has waged on behalf of His people (Ex. 15:1–21; Deut. 20; Is. 59:16–18; Ezek. 38; 39; Hab. 3:8–15; Zech. 12:1–9; 14:3–5) and consummates the triumph achieved by Christ on the cross (5:9, 10; 12:10, 11; John 12:31; Col. 2:15). Some have interpreted the imagery as a reference to the spread of Christ’s rule through submission to the gospel, but the parallels with other visions show that the final battle is primarily in view (16:14, 16–21 and notes; 17:14; 20:7–10).

19:11 heaven opened. In contrast to 4:1, the heavenly presence of God is now revealed not merely to John the seer but to the whole of humanity. The appearance of Christ in His majesty must mean the end of the battle and the destruction of all enemies before Him. BACK TO REVELATION 19:11

STUDY NOTE FOR REVELATION 19:17 the great supper. See Ezek. 39:4, 17–20. BACK TO REVELATION 19:17

STUDY NOTE FOR REVELATION 19:19 beast. See note on 13:1–10.

armies gathered. See note on 16:14. BACK TO REVELATION 19:19

STUDY NOTE FOR REVELATION 19:20 lake of fire. Hell, the place of everlasting torment for the wicked (14:9, 10; 20:10, 14, 15; 21:8; Is. 66:24). Fire is frequently associated with all-consuming judgment (Is. 66:15, 16; Joel 2:3). See theological note “Hell” on p. 1753. BACK TO REVELATION 19:20

STUDY NOTES FOR REVELATION 20

STUDY NOTE FOR REVELATION 20:1–10 An angel descends from heaven and binds Satan for a thousand years (Introduction: Special Issues). The faithful martyrs (v. 4) come to life and reign with Christ. After the thousand years, Satan is released, gathers the nations for battle, and is finally rendered powerless (v. 10). BACK TO REVELATION 20:1

STUDY NOTE FOR REVELATION 20:2 a thousand years. See note on vv. 1–10; Introduction: Special Issues.

bound him. Satan’s power to influence the nations is suppressed. Premillennialists and some postmillennialists associate this event with the beginning of an extraordinary future era of peace and prosperity, contrasting with the present (1 Thess. 2:18; 1 Pet. 5:8). Amillennialists think that the binding of Satan has already taken place through Christ’s death and resurrection (12:9; Matt. 12:29; John 12:31; Col. 2:15), which is the position taken here. The present spread of the gospel to the nations, the initiation of which is described in the book of Acts, results from a restriction on Satan’s power to deceive. Possibly this restriction on Satan’s power is closely associated with the present temporary demise of the beast (17:8). See Introduction: Special Issues. BACK TO REVELATION 20:2

STUDY NOTE FOR REVELATION 20:3 deceive the nations. See vv. 8, 10; 13:14; 16:14; 19:20. BACK TO REVELATION 20:3

STUDY NOTE FOR REVELATION 20:4 souls. See 6:9, 10. Martyrs are singled out as the most notable group of faithful witnesses, but other saints are not excluded from the privileges mentioned.

the beast. See note on 13:1–10.

reigned. See 2:26, 27; 3:21. BACK TO REVELATION 20:4

STUDY NOTE FOR REVELATION 20:5, 6 the first resurrection. If this resurrection means bodily resurrection, it coincides with the second coming of Christ (1 Cor. 15:51–57; 1 Thess. 4:13–18) and the premillennialists are correct (vv. 1–10 note). On the other hand, the language concerning the second death in vv. 6, 14 and 21:8 suggests a contrast between the first death and the second. The first death is bodily death, but it is only preliminary, not ultimate. The second death is ultimate and spiritual in character. Likewise, the first and second resurrections may be preliminary and ultimate, respectively. The first is spiritual; the second is of the body. The first resurrection is then to be understood as coinciding either with spiritual new birth (John 5:24, 25) or, more likely, with going to be with Christ at the time of bodily death (6:9, 10; cf. 2 Cor. 5:8; Phil. 1:23).

20:6 priests. See note on 1:6. BACK TO REVELATION 20:5, 6

STUDY NOTE FOR REVELATION 20:8 Gog and Magog. These names, taken from Ezek. 38; 39, represent the final enemies of God.

gather them for battle. See 16:14. BACK TO REVELATION 20:8

STUDY NOTE FOR REVELATION 20:11–15 God appears in a scene of final judgment. God’s authority to judge has already been anticipated in chs. 4; 5. Now He executes the judgment that befits His character and power over the created universe. The vision shares features with Pss. 7:6–8; 47:8, 9; Dan. 7:9, 10; and other OT judgment scenes (cf. Matt. 25:31–46).

These verses are a reminder that injustices and sufferings in history never escape God’s eye. Those who persecute and practice injustice cannot ultimately win. God will judge every deed, all wrongs will be righted, and all attempts to dethrone God and enthrone anything or anyone else will be turned around to frustrate God’s enemies completely. The prospect of final judgment ought to be a terror to God’s enemies but a foundation of assurance to the saints.

This judgment follows the thousand years of vv. 2, 7. Premillennialists believe that the second coming of Christ precedes the thousand years, and hence must include a distinct judgment of its own. At the second coming, Christians receive their reward, and this later judgment is for the wicked and those living in untransformed bodies during the thousand years. Amillennialists and postmillennialists, on the other hand, have generally understood this passage as one among many references to a universal final judgment at the second coming (vv. 1–10 note). See Introduction: History of Interpretation.

20:11 throne. See note on 4:2.

earth and sky fled away. See 6:14. BACK TO REVELATION 20:11

STUDY NOTE FOR REVELATION 20:12 book of life. See note on 13:8. BACK TO REVELATION 20:12

STUDY NOTE FOR REVELATION 20:14 lake of fire ... the second death. The final state of eternal torment, to which all who impenitently rebel against God’s sovereign rule are consigned. See note on 19:20; theological note “Hell” on p. 1753. BACK TO REVELATION 20:14

STUDY NOTES FOR REVELATION 21

STUDY NOTE FOR REVELATION 21:1–8 The voice of God announces the descent of the New Jerusalem against the backdrop of total renovation—a new heaven and a new earth. God is the Alpha (1:8 note), the Creator whose purposes have been expressed from the beginning, and the Omega, the Consummator who brings His purposes to final realization. God’s glory, power, and beauty within the sphere of heaven (ch. 4) now extend to all His people (v. 3). Evil and pain are abolished in the new creation, in contrast to the pain, suffering, and struggles running through the earlier parts of Revelation. The promises made to overcomers are now fulfilled (2:7 note).

The final visions of Revelation weave into a beautiful unity a host of biblical themes. Note the themes of creation (v. 1), the holy city of Jerusalem, communion with God expressed through marriage imagery (v. 2), the dwelling of God, including the tabernacle and temple (4:1–5:14 note), saints as God’s own people (v. 3), the end of suffering and death (v. 4), new deeds of salvation, trustworthiness of God’s Word (v. 5), living water (v. 6), becoming a son of God (v. 7), warnings to the faithless, and judgment (v. 8). In particular, 21:1–22:5 portray the new heavens and earth as a city (21:2, 10, 14–16, 18) in the shape of a temple (21:3, 22) or the Most Holy Place (21:16) and which is gardenlike (22:1, 2). The point of this is to sum up the OT hopes respectively of a New Jerusalem, the reversal of the fall in the first garden-sanctuary, and a new end-time temple. These three hopes overlap with one another and supplement each other.

These verses are usually grouped with 21:9–22:5. The two passages present two aspects of the final vision of the New Jerusalem. Many realities are introduced in vv. 1–8 that appear with greater elaboration and in more visionary description in 21:9–22:5. But vv. 1–8 also have close relations to 20:11–15. The final judgment of God, in fact, has two sides: the negative side (the judgment of the wicked) is expressed in 20:11–15, while the positive side (the reward for the righteous) is expressed here. Within the negative message of 20:11–15 there is a positive note, the Book of Life (20:15). Similarly, within the positive message of vv. 1–8 there is one negative note, the lake of fire (v. 8). These verses and 20:11–15 are symmetric scenes depicting judgment both negatively and positively.

21:1 a new heaven and a new earth. Some have thought that the new universe will be an entirely new world with no connection with the old. But Is. 65:17–25 and Rom. 8:21–23 indicate that a transfiguration of the old world is in view, like the way in which our new bodies will be transfigurations of the old (1 Cor. 15:35–57). Everything is new (v. 5), which indicates the thoroughness of transfiguration, but the result is redemption and not simply abolition of the old. See theological note “Heaven.” BACK TO REVELATION 21:1

STUDY NOTE FOR REVELATION 21:6 water of life. See note on 22:1. BACK TO REVELATION 21:6

STUDY NOTE FOR REVELATION 21:8 second death. See note on 20:14. BACK TO REVELATION 21:8

STUDY NOTE FOR REVELATION 21:9–22:5 The picture of the New Jerusalem now unfolds in detail. The final dwelling place of the saints is simultaneously the fulfillment of earlier revelations of God’s appearing in glory and reigning in His heavenly court (21:22, 23; 22:1, 3; cf. ch. 4), the holy city Jerusalem (21:10), the garden of Eden (22:1–3), the bride, the marriage partner of the Lord (21:9), and the temple as the dwelling place of God (21:22, 23). The central figure and the central blessing of the city is God Himself and the Lamb (21:22, 23; 22:1–5). The final revelation of God necessarily brings to a climax all earlier revelations. It completes God’s purpose of bringing all things under one Head—Christ (11:15; cf. Eph. 1:10). It harmonizes with the creation of all things by Christ at the beginning (1:17; 4:11; cf. Col. 1:15–17) and the redemption of all things through Christ in the middle (5:9–14; cf. Rom. 11:36; Col. 1:18–20). Because of the fluid character of the imagery, it is wise not to distinguish rigidly between the inhabitants of the city (the saints) and the city itself (saints together with the glorified creation).

21:9 Bride. See note on 19:1–10. BACK TO REVELATION 21:9

STUDY NOTE FOR REVELATION 21:10 in the Spirit. See note on 1:10.

mountain. The mountain as God’s special meeting place with human beings, alluding to 14:1 as well as Ex. 15:17; 19:1–25; Pss. 48:1, 2; 68:15, 16; Ezek. 28:14; Mic. 4:1, 2; and other passages. BACK TO REVELATION 21:10

STUDY NOTE FOR REVELATION 21:11 glory of God. Closely associated with the imagery of light, glory represents the majesty, awesomeness, and beauty of God. Glory, a prominent theme in 21:9–22:5, is associated with the temple and the appearing of God in the OT (vv. 22, 23; 15:8; 22:5; cf. Ex. 16:10; 24:16, 17; 40:34, 35; Is. 6:3; 40:3–5; 60:1, 2, 19, 20; Hab. 2:14; Zech. 2:5; John 1:14). God’s heavenly splendor as seen in ch. 4 now fills the new world. BACK TO REVELATION 21:11

STUDY NOTE FOR REVELATION 21:16 length and width and height. The city is a perfect cube, the same shape as the Most Holy Place in the temple. The whole city is architecturally perfect, and it has become the most intimate dwelling place of God (vv. 22, 23; 22:4). This is partly an allusion to 1 Kin. 6:20, which refers to the equal width, height, and length of the Most Holy Place in Solomon’s temple. Now the entire new cosmos is pictured as the Most Holy Place because God’s special revelatory presence is no longer confined to a back room of Israel’s temple. BACK TO REVELATION 21:16

STUDY NOTE FOR REVELATION 21:17 144 cubits. That is, twelve times twelve cubits. All the dimensions of the city reveal its associations with the twelve tribes of Israel and the twelve apostles (vv. 12, 14). “Twelve” symbolically designates the whole people of God. BACK TO REVELATION 21:17

STUDY NOTE FOR REVELATION 21:19 every kind of jewel. The list of precious stones shows the beauty and magnificence of the city and the way it reflects the beauty of God, who fills it with His glory (4:3). The list also corresponds roughly to the twelve precious stones of Aaron’s breastplate (Ex. 28:15–21). The prerogatives once reserved for the high priest now belong to the entire city. BACK TO REVELATION 21:19

STUDY NOTE FOR REVELATION 21:22 temple. See note on 4:1–5:14. BACK TO REVELATION 21:22

STUDY NOTE FOR REVELATION 21:23 sun or moon. Fulfillment of Is. 60:19, 20. BACK TO REVELATION 21:23

STUDY NOTE FOR REVELATION 21:24 the nations. Redeemed humanity in all its cultural diversity (5:9 note; cf. Is. 60:3–12).

glory. See Is. 60:3–5; Hag. 2:7–9. BACK TO REVELATION 21:24

STUDY NOTE FOR REVELATION 21:25 gates will never be shut. Ancient city gates needed to be shut in case of attack. The gates of the New Jerusalem never need to be shut because in the renewed creation, there will be no threats to God’s people. Here is the fulfillment of Is. 60:11. BACK TO REVELATION 21:25

STUDY NOTE FOR REVELATION 21:27 book of life. See note on 13:8. BACK TO REVELATION 21:27

STUDY NOTES FOR REVELATION 22

STUDY NOTE FOR REVELATION 22:1–5 The final description of paradise contains elements alluding to the garden of Eden. The intimacy of God with His people (vv. 3, 4) and the abundance of His blessing (vv. 1, 2, 5) are emphasized even more than in the preceding verses. The final state restores the unbroken, idyllic communion between God and human beings. But the apex of history is more magnificent than the beginning. The garden is now also a city and a temple, and the light has driven out all night.

Revelation is designed not only to inform and assure Christians about God’s final purposes, but also to increase their longing for God and the realization of His purpose. The certainty of that consummation comforts saints during times of temptation and persecution.

22:1 river of the water of life. This abundant supply of life-giving water comes from God. Revelation weaves together allusions to Gen. 2:10–14; Ps. 46:4; Ezek. 47:1–12; Joel 3:18; John 4:10–14; 7:37–39. BACK TO REVELATION 22:1

STUDY NOTE FOR REVELATION 22:2 tree of life. Access to God’s life-giving blessings, barred after the fall, is here renewed (vv. 14, 19; 2:7; Gen. 2:9; 3:22–24; Ezek. 47:12). BACK TO REVELATION 22:2

STUDY NOTE FOR REVELATION 22:6–21 The central visionary part of Revelation ends with v. 5. The book now concludes with promise, exhortation, and confirmation in order to drive home the message of the visions and to stir up hope for the coming of the Lord Jesus (v. 20). Its major themes continue to be woven into this concluding section. There are many allusions to ch. 1.

22:6 trustworthy and true. See note on 1:2. BACK TO REVELATION 22:6

STUDY NOTE FOR REVELATION 22:7 soon. See note on 1:1. BACK TO REVELATION 22:7

STUDY NOTE FOR REVELATION 22:8 worship. See 19:10. BACK TO REVELATION 22:8

STUDY NOTE FOR REVELATION 22:10 Do not seal. Daniel’s scroll was sealed because the time of fulfillment was distant (Dan. 12:4), but now fulfillment has begun and will be consummated in the future.

the time is near. See note on 1:1. BACK TO REVELATION 22:10

STUDY NOTE FOR REVELATION 22:11 See Ezek. 3:27; Dan. 12:10; 2 Cor. 2:15, 16. If people do not repent when they hear the Word of God, it increases their hardness. If hearing Revelation does not change the course of people’s lives, it sets them more firmly in their present course of opposition to the Lord. Those who hear and believe, however, persevere and grow in righteousness. BACK TO REVELATION 22:11

STUDY NOTE FOR REVELATION 22:12 for what he has done. See 20:12. BACK TO REVELATION 22:12

STUDY NOTE FOR REVELATION 22:13 the Alpha and the Omega. See note on 1:8. BACK TO REVELATION 22:13

STUDY NOTE FOR REVELATION 22:14 Blessed. See note on 1:3.

tree of life. See note on v. 2. BACK TO REVELATION 22:14

STUDY NOTE FOR REVELATION 22:15 Outside. See 20:15; 21:8, 27. All evildoers are banished from the holy city (which is the entire new creation) not only to punish them for their evil, but to protect the city from their contamination. The firmness of God’s commitment to exclude evil from the final kingdom is a blessing and an encouragement to the saints. BACK TO REVELATION 22:15

STUDY NOTE FOR REVELATION 22:17 water of life. See note on v. 1. BACK TO REVELATION 22:17

STUDY NOTE FOR REVELATION 22:18, 19 This warning against adding or subtracting puts the book of Revelation on the same level as the OT words of God (Deut. 4:2; 12:32). The Word of God is to be protected from corruption, and distinguished from mere human words. BACK TO REVELATION 22:18, 19

STUDY NOTE FOR REVELATION 22:20 soon. See note on 1:1.

Come, Lord Jesus. The whole of Revelation is meant to stir Christians’ longing and prayers for the realization of God’s purposes accompanying the second coming. Revelation ends on this note of expectation and hope for Christ’s return (1 Cor. 16:22). May this be our prayer as well: “Amen, Come, Lord Jesus!” BACK TO REVELATION 22:20

FOOTNOTES FOR REVELATION 1

1 Greek bondservants 2 Greek bondservant

1 Or mourn

FOOTNOTES FOR REVELATION 2

1 Greek blasphemy 2 Or your faith in me

1 Greek bondservants

FOOTNOTES FOR REVELATION 4

1 Or voices, or sounds

FOOTNOTES FOR REVELATION 6

1 Greek choinix, a dry measure equal to about a quart 2 A denarius was a day’s wage for a laborer 3 Greek fellow bondservants 4 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church 5 Or servant; Greek bondservant

FOOTNOTES FOR REVELATION 7

1 Greek bondservants

FOOTNOTES FOR REVELATION 8

1 Or voices, or sounds 2 Wormwood is the name of a plant and of the bitter-tasting extract derived from it

FOOTNOTES FOR REVELATION 9

3 Greek the abyss; also verses 2, 11

1 Abaddon means destruction; Apollyon means destroyer 2 Greek hyacinth

FOOTNOTES FOR REVELATION 10

1 Greek bondservants

FOOTNOTES FOR REVELATION 11

1 Or the abyss 2 Greek spiritually 3 Greek bondservants 4 Or voices, or sounds

FOOTNOTES FOR REVELATION 12

1 Or brothers and sisters 2 Some manuscripts And I stood, connecting the sentence with 13:1

FOOTNOTES FOR REVELATION 13

1 Or tabernacle 2 Some manuscripts omit this sentence 3 Or on its behalf 4 Or on behalf of 5 Greek bondservant 6 Some manuscripts 616

FOOTNOTES FOR REVELATION 14

1 Or wrath 2 Greek and the faith of Jesus

1 About 184 miles; a stadion was about 607 feet or 185 meters

FOOTNOTES FOR REVELATION 15

2 Greek bondservant 3 Some manuscripts the ages 4 Or tabernacle

FOOTNOTES FOR REVELATION 16

1 Greek angel of the waters 2 Greek blasphemed; also verses 11, 21 3 Or voices, or sounds

1 Greek a talent in weight

FOOTNOTES FOR REVELATION 17

2 Greek the witnesses to Jesus 3 Greek the abyss

1 Greek he

FOOTNOTES FOR REVELATION 18

2 Some manuscripts fallen by

1 Or and slaves, and human lives

FOOTNOTES FOR REVELATION 19

1 Greek bondservants; also verse 5

1 Greek he said 2 Greek fellow bondservant 3 Some manuscripts sprinkled with 4 Greek bondservant 5 Or on its behalf

FOOTNOTES FOR REVELATION 20

1 Greek the abyss; also verse 3 2 Some manuscripts from God, out of heaven, or out of heaven from God

FOOTNOTES FOR REVELATION 21

1 Or tabernacle 2 Some manuscripts peoples 3 Some manuscripts omit as their God 4 About 1,380 miles; a stadion was about 607 feet or 185 meters 5 A cubit was about 18 inches or 45 centimeters

FOOTNOTES FOR REVELATION 22

1 Greek he 2 Or the Lamb. In the midst of the street of the city, and on either side of the river, was the tree of life 3 Greek bondservants; also verse 6 4 Greek fellow bondservant

1 Some manuscripts do his commandments 2 Some manuscripts all the saints

Topical Articles

Apologetics

STEPHEN J. NICHOLS

The command comes in 1 Pet. 3:15, where the apostle Peter exhorts us to always be “prepared to make a defense to anyone who asks you for a reason for the hope that is in you.” The English words “to make a defense” are a translation of the Gk. word apologia. This does not mean to apologize, as in saying, “I’m sorry.” Instead, it means to give a defense.

The word occurs numerous times in the NT, most often in reference to court cases. For instance, Paul makes his defense, offers his apologia, before Agrippa (Acts 26:1). Having been charged with a crime, Paul faced his accusers in the courtroom. He spoke in his defense. This courtroom setting sheds light on how we are to understand the task of apologetics. We should not be mistaken: apologetics is the defense of the faith.

One other episode in Acts also sheds some light on how to understand the word apologia. In Acts 17, Paul stood before the intellectual elites at the Areopagus in Athens, the philosophical capital of the Greco-Roman world. Four centuries earlier, Socrates stood in the same place and offered his famous Apology. Socrates was on trial for his life, and he began his speech with these words: “Men of Athens.” Paul began his speech at the Areopagus with the same exact words (Acts 17:22). Paul first made his defense of the existence of God (Acts 17:22–28). Then he made his defense of the gospel and of the resurrection of Christ (Acts 17:29–31).

First Pet. 3:15 offers the command. Acts 17 offers the example. But that is only the tip of the iceberg. In one sense, the entire Bible is an apologetic for God and for His decreed will. There were other accounts of creation in the ancient world, and they all had some themes in common. In the beginning, there was some kind of chaos, something that needed to be overcome. Then came the struggle or the battle over the chaos. German scholars who studied these things coined the term Chaoskampf, the “chaos struggle.”

Now notice the creation account in Genesis. It shares the idea of the chaos in the reference to “the darkness over the deep” (1:2). But what Genesis does not share with the other ancient creation myths is the account of a struggle. God merely speaks, and the darkness is overcome, the formlessness is given shape, and the void is filled. God spoke and it was—this becomes the familiar refrain of Gen. 1. This is the Bible’s way of pointing to the superiority of God over the false gods and the superiority of the Bible over any other texts claiming to reveal the divine. Gen. 1 is an apologetic. And the apologetic continues through the chapters and books of the Bible.

Along the way we notice how the biblical authors use nature to defend the existence of God, such as seen in Ps. 19; Acts 14; 17. Through the prophet Isaiah, God calls upon His audience to come and reason with Him (Is. 1:18). Jesus Himself engaged in apologetics with a variety of audiences, everyone from the woman at the well to the highly trained religious leaders of His day.

The cumulative case of all of this biblical material leads to a simple conclusion: every Christian should be an apologist. We can approach this task by thinking of three things we should defend. First, we should defend the existence of God. Second, we should defend the uniqueness and authority of the Bible. Finally, we should defend the uniqueness of Christ and the veracity of His person and work.

Francis Schaeffer spoke of pre-evangelism, by which he meant that you need to understand certain foundational points before you can even understand or “hear” the gospel. The first foundational point is the existence of God. Ps. 19 makes it plain that creation itself points to a creator (vv. 1–6). Philosophers have spoken of the testimony of creation as providing philosophical arguments for the existence of God. There have been essentially three such arguments.

The first is the ontological argument. This comes from the pen of the medieval theologian Anselm of Canterbury. The Gk. word for “being” is ontos. The ontological argument concerns the being of God. It starts with the idea of God’s being. The argument, simply stated, goes like this:

1. We have the idea of a being that is greater than can be conceived.

2. To exist in reality is greater than existence in the mind.

3. If the greater-than-can-be-conceived being only exists in my mind, then, given point No. 2, it cannot be greater than can be conceived.

4. Since we have the idea of the being, given point No. 2, the being therefore exists.

This argument is rather philosophical, but it has had some staying power, even making an appearance in the work of René Descartes.

The second of the philosophical arguments for the existence of God is the cosmological argument. This argument is based upon the law of causality, which states that every effect has cause that is equal to or greater than it. This argument stretches back to the days of Aristotle and was later highly developed by the medieval philosopher and theologian Thomas Aquinas. This argument seeks to answer the big question: Where did it all come from? Did it come from nothing? Or was there a cause? The cosmological argument looks like this:

1. Every effect has an equal or greater cause.

2. The universe is an effect.

3. Therefore, the universe had a cause.

Imagine sitting down to a finely prepared full course meal. It would be absurd—and an insult to the chef—to arrive at the conclusion that the meal popped into existence out of thin air. Now, look at the world. It reflects significant design. It is overwhelmingly complex. Consider the simplest atom. In the words of scientist Michael Behe, even a single cell is an “irreducibly complex system.”

The cosmological argument very quickly takes on the notion of design, of teleology (the Gk. word telos means “design” or “purpose”). An effect that has design and purpose points to an intelligent cause, which points to a personal cause. Thomas Aquinas used these steps in his “Five Ways,” or his five-step argument in leading us to the conclusion that there is a God. In our day, we have the intelligent design movement. Rather than seeing scientific discoveries as removing God from the equation, advocates of intelligent design have used scientific advances to show that you can only arrive at the present universe with God at the beginning of the equation.

The third philosophical argument is the argument of necessity, which refers to the fact that a necessary being must exist. To understand this argument, we must first consider the difference between a necessary being and a contingent being. A contingent being depends on something else for its existence. For example, children are contingent beings because they depend on their parents for their existence. If their parents did not exist, the children would not exist. Therefore, it is possible also for contingent beings not to exist. On the contrary, a necessary being is a being that does not depend on anything but itself for its existence and is a being for which nonexistence is impossible. It is impossible for a necessary being not to be. A necessary being exists independently, regardless of whether anything else exists or not. It is eternal and self-sufficient. It has the power of being within itself.

If reality is made up entirely of contingent beings, nothing could exist. Contingent beings do not have the power of being in themselves, so since they exist, there must be an origin for their being, a source for their existence. If there is not a being with the power of being in itself—a necessary being—there is nothing upon which any of these contingent things can depend for their existence, and without anything upon which to depend, contingent beings cannot exist. Therefore, since contingent beings exist, there must be a final necessary being to which they owe their existence.

The contingent universe owes its existence to the particular elements of which it consists, and these elements owe their existence to particular contingent combinations of atoms, and these contingent combinations of atoms owe their existence to the existence of atoms in general, and these atoms owe their existence to the existence of protons and electrons, and these protons and electrons owe their existence to the existence of other subatomic particles and forces, and on it goes. This can only be so if there is something or someone that has the power of being in itself and can be the source of contingent being. This necessary being is God, who is self-existent, depending on nothing else for Him to be.

The fourth philosophical argument for God is the moral argument. C.S. Lewis, the famous twentieth-century apologist, posed this argument when he pointed to the difficulty of accounting for objective and universal moral standards. We could frame the argument like this:

1. If God did not exist, objective moral standards would not exist.

2. Objective moral standards exist.

3. Therefore, God exists.

Moral laws point us to a Lawgiver. If God did not exist, we should not expect to have moral laws that transcend time and culture or an innate or universal sense of justice. No parent has to teach a child the expression “That’s not fair.” It almost seems like that phrase is among a child’s first words. How do we account for the innate sense of justice? How do we account for moral absolutes? Even the avowed atheist knows the difference between justice and injustice, but there is no good reason for seeing such a distinction if there is no transcendent Lawgiver.

These four arguments hold something in common—they all require us to account for the world we live in. Since it is the world God made, it should follow that the world makes sense only when we acknowledge His existence. Try to make sense out of the existence of the world, or of the order in nature, or of the presence of objective moral standards apart from God. It is an impossible task, to be sure.

We can use nature, reason, and arguments to defend the existence of God. But that is only the first step in apologetics. The second step is to defend the uniqueness and authority of the Bible.

In his Institutes of the Christian Religion, John Calvin makes a distinction between proof and persuasion. Only the Holy Spirit can persuade, he notes. It is the testimony of the Holy Spirit that ultimately persuades us that Scripture is God’s Word and therefore true (Institutes1.7). However, we can offer proofs, evidences for the divine origin of the Bible. Thus, Calvin makes a case for “sufficiently firm proofs” that establish Scripture’s credibility (Institutes1.8). These proofs include the fulfillment of prophecy; the agreement of Scripture despite having so many authors and being written over many centuries; and even extrabiblical confirmations of biblical events by ancient historians such as Josephus.

Since Calvin’s day, we could add the various archaeological discoveries that confirm the biblical record. A classic example of this is the Cyrus Cylinder, currently housed in the British Museum in London. This cylinder confirms the account in Ezra of the return of the Israelites from exile. Before the cylinder was discovered, critics claimed the account in Ezra 6 made no sense at all. Why would Cyrus simply decree for Israel to return? It seemed out of character and without basis. And then the small cylinder, about the size of a finger, was discovered in 1879. In Akkadian cuneiform script, the cylinder testifies that Cyrus decreed for the exiles to return. The Bible takes place in space and time. It describes real places, real people, and real events; thus, it is not surprising that archaeology has uncovered evidence to confirm the biblical account.

Why should someone read the Bible? Why should someone consider what it has to say about matters of life and death? There are many voices out there telling people how to live and offering their take on the meaning of life. The apologist should help people consider the Bible as the voice that stands out from the pack and stands above the crowd.

Apologetics is also concerned with defending the uniqueness of the person and work of Christ. What Calvin said of proof and persuasion regarding Scripture also applies here. Ultimately, only the Holy Spirit persuades. Ultimately, only the Spirit’s work of regeneration enables us to see the truth and beauty of Christ and His atoning work on the cross. Jesus made it rather plain to Nicodemus: “Truly, truly, I say to you unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). The Holy Spirit regenerates our dead hearts and illuminates our blind and darkened eyes. The Holy Spirit persuades, but we can offer proofs, and He can use those proofs in persuading people to believe.

Think about how much of our knowledge comes to us through the senses. We hear from others, and we use our sight to read and to observe. We know things by testimony received through one or more of our senses. Of course, we can be deceived by our senses. Refraction causes sticks to appear bent when placed in water. But if we were hopelessly deceived, we would never know anything at all. We would be frozen, not wanting to take the next step, because the ground may not be under our feet after all. However, we do take the next step because we have come to depend on the basic reliability of our sense perception.

In a courtroom, when matters of life and death are at stake, lawyers present various forms of evidence, one of the strongest being eyewitness testimony. Juries evaluate testimony based on the credibility of the witness and on the testimony itself. In fact, this is how we evaluate most of the truth claims presented to us. We evaluate the testifier and the testimony. So it is with religious truth claims.

We have the testimony of the historical Jesus and we have the testimony of the Bible, especially the accounts of the four Gospels. Christ lived in space and time—in broad daylight, as it were. We have witnesses. Luke explains how he gathered data and then carefully wrote his account (Luke 1:1–4). Paul declares that Christ appeared to the Twelve, then to more than five hundred people at one time (1 Cor. 15:5, 6).

During a BBC radio address, C.S. Lewis helped us think through the options when it comes to evaluating the testimony related to Jesus Christ. He noted how people like to think of Jesus as a good man. He then asked where this idea came from, as the biblical account does not let us think of Jesus as a good man. In fact, Lewis argued, the biblical account presents only three ways to think of Jesus. Either Jesus was self-deceived. Or, He was deceptive. Or, He was exactly who He claimed to be. Jesus is lunatic, liar, or Lord. But He cannot be merely a good teacher or merely a religious leader.

The four Gospels present the testimony of the works and words of Christ. He performed miracles, He died on a Roman cross, He was buried, and He rose again. There is an empty tomb. There is the testimony of the changed lives of His twelve disciples. There is the rise of Christianity. This cumulative testimony leads to us to consider the uniqueness of Christ and His work.

In the gospel of John, Jesus meets a variety of people. He meets John the Baptist and then some of the twelve disciples in chs. 1 and 2. In ch. 3, He meets one of the elite religious leaders of the day. In ch. 4, He meets a social outcast in the Samaritan woman at the well. As the chapters unfold, He meets more and more people from all walks of life. After the resurrection, He meets up with His disciples. One of them, Thomas, had heard that Jesus had risen from the dead, but he was skeptical and had his doubts about the resurrection. Then Jesus appeared to him. Thomas saw the wounds from His death on the cross. Then Thomas declared, “My Lord, and my God” (John 20:28). This is the testimony of the person and work of Christ. As apologists, we point to the testimony of Christ and of His work.

In an increasingly pluralistic world, we need to guard against the false claim that all religious truth claims are valid. They are not. There is one true God, one true revelation, and one true way of salvation. As Christians, we are commanded to make a defense for this one true faith.

As Homo sapiens, “wise beings,” God made us as rational creatures with the ability to discern through the processes of reason. We have the basic reliability of our sense perception. Because of the law of noncontradiction, we can make arguments and we can evaluate arguments. As we look at our universe, we can discern the law of causality and be forced to offer a cogent explanation for the world. We can make judgments, draw conclusions, and reason together.

We are called to proclaim and defend the faith, and we can do so knowing with full assurance that God’s Word will not return void and that ultimately the Holy Spirit persuades, convicts, and brings new life (John 16:8–11). If we are faithful to the task of apologetics, the Spirit will use our testimony to bring many people to saving faith.

The Bible in Church History

STEPHEN J. NICHOLS

The city of Worms, Germany, occupies a crucial place in church history. Worms hosted Martin Luther’s trial in 1521, providing the stage for Luther’s famous declaration, “My conscience is held captive to the Word of God.” Five years later, from a printing press at Worms came the first edition of the English Bible by the exiled Oxford and Cambridge scholar William Tyndale (1494–1536). Tyndale had tried to muster support for a translation of the Bible into English, but Roman Catholic leaders in England showed no interest. He left for the Continent, and at great personal commitment and sacrifice he made God’s Word available to English-speaking people. Tyndale had “perceived by experience how that it was impossible to establish the laypeople in any truth, except the scripture were plainly laid before their eyes in their mother tongue, that they might see the process, order, and meaning of the text.”

Tyndale made significant personal sacrifices in order to give laypeople access to the Bible. Considered an outlaw, he never returned to England. He was eventually arrested and imprisoned for more than a year in Brussels, then martyred in 1536.

Stories like Tyndale’s fill the history of Bible translation and transmission. In the twenty-first century, we have an abundance of copies and translations of the Bible. As we look to the history of the Bible, we see what a debt we owe to those who have gone before us. The story of the Bible in church history, especially the English Bible, divides into three parts:

1. The history of the Bible before Tyndale and the Reformation

2. The history of the Bible from Tyndale to the King James Version

3. The history of the Bible after the King James Version

1. THE HISTORY OF THE BIBLE BEFORE TYNDALE AND THE REFORMATION

In the early centuries of the church’s life, books were like diamonds: rare and expensive jewels. Everything about the process, from papermaking to producing the ink to the actual writing, involved great skill and a tremendous amount of time—and every step was completed by hand. The church’s zeal to copy and read God’s Word actually led to the popularizing of a new technological advance: the book. Indeed, the Gk. word for book is biblion, from which we get the English word Bible. Before modern books there were scrolls, which were cumbersome, and then papyrus, which, while being the standard material for writing letters, also proved difficult, as it was hard to handle the many loose leaves required to set down entire books of the NT. Around the second century A.D. came the codex—the book—that fastened leaves or separate pages at one side.

By the end of the 300s, Greek, the language of the NT, had given way to Latin in the West as the common tongue. And although some partial Latin translations already existed, it was not until 384 that Jerome completed the first full Latin translation of the Bible. His first edition offered a Latin translation of the Septuagint version of the OT and of the Greek NT. In 405, Jerome produced another edition, this time offering a Latin translation of the Hebrew OT itself. Jerome’s translation came to be called the Vulgate, signifying that it was a version in the common, or vulgar, language of the people. Although Jerome’s Latin translation was preceded by translations into other languages, the prevalence of the Latin language made his text the most widely used translation of the Bible until the time of the Reformation. As the centuries rolled on, however, fewer and fewer people could read or speak Latin. It eventually became the language of scholars and church officials, a significantly tiny minority of people throughout the Middle Ages. This language barrier, coupled with the sheer expense and difficulty of book production, resulted in the tragic fact that only a few people had access to God’s Word.

Only a handful of people attempted to swim against this tide in the early history of the Anglo-Saxons. The first example is the poet/musician Caedmon, who died around 680. He turned some of the Scriptures, including the Psalms, into Old English verse. Another attempt came by way of Bede. In addition to writing a history of the church in England, Bede also translated the book of John into Old English around 730. In the 900s, King Alfred is believed to have been the translator of a version of the first fifty psalms. Also in the 900s, an interlinear gloss of Old English was added to the Lindisfarne Gospels by a priest named Aldred. Finally, the Wessex Gospels, completed around 990, offered a complete Old English translation of the four Gospels.

These endeavors, however, were lonely undertakings. Because of illiteracy and the Latin language barrier, the large majority of God’s people continued to lack direct access to God’s Word. At the same time, the church itself drifted further away from Scripture’s moorings.

In 1229, at the Council of Toulouse, the Roman Catholic Church banned Bibles, in part or in whole, in the vernacular languages. While primarily aimed at the Albigenses, a heretical group in France that essentially promoted Gnosticism, this ruling revealed the desire of the church’s hierarchy to keep the laity from having direct access to Scripture. The ban had far-reaching effects. A generation earlier, Peter Waldo of Lyons, France, either commissioned a translation or translated himself the NT from Latin into French (c. 1180). The Council of Toulouse made that translation illegal, and having a copy or distributing it became a capital offense.

The ruling from 1229 would especially affect the labors of John Wycliffe, who is known in church history for the Bible that bears his name. The Wycliffe Bible was a complete translation of the Latin Vulgate into English (1382–95), entirely hand-copied and produced. This Bible, which may actually have been largely the work of Wycliffe’s colleagues and students, came about as a direct result of Wycliffe’s book The Truth of Holy Scripture (1378). In this book, Wycliffe argues for the Bible alone as the ultimate authority in the church over and against councils and the pope. Wycliffe stressed that all Christians—not simply priests and scholars—should read the Bible for themselves.

The prologue to the Wycliffe Bible offers the translation philosophy that stood behind this monumental work:

It should be known that the best way of translating out of Latin into English is to translate according to the meaning, and not merely according to the words, so that the meaning might be as plain, or even more plain, in English as in Latin, while not straying any further from the literal translation than is necessary. The letter need not always be closely followed in the translation, but by all means let the meaning be completely plain, for the words of a translation should serve to convey the intended meaning, or else the words are useless or false.

For his theology and for his publications, Wycliffe was forced out of his post at Oxford University, and he died of natural causes in 1384. The Roman Catholic Church, however, felt compelled to give him a “heretic’s” due, and in 1428 his bones were unearthed and burnt to ashes. William Wordsworth poetically expresses what happened to Wycliffe’s ashes:

As thou these ashes, little brook, wilt bear

Into the Avon, Avon to the tide

Of Severn, Severn to the narrow seas,

Into main ocean they, this deed accursed

An emblem yields to friends and enemies

How the bold teacher’s doctrine, sanctified

By truth, shall spread, throughout the world dispersed.

The truth did spread. Over the next century, three subsequent developments would forever change the story of the Bible in church history, especially the story of the English Bible: the printing press, the publication of the Greek NT, and Martin Luther and the Protestant Reformation. The printing press resulted in a virtual explosion of books. This new technology facilitated the spread of the Reformers’ ideas and, so crucial to the Reformation, the spread of God’s Word. Estimates vary, but there were more than a thousand printing presses across Europe and England ready for publishing the writings of the Reformers and for publishing the Bible. The increasing availability of the Greek text enabled scholars to work with the original text instead of a Latin translation. This development proved crucial for biblical scholarship, but also for the work of reliable translations. Finally, Luther and the Reformation turned the church’s attention back to where it belonged: the Word of God. The Reformation doctrine of sola Scriptura brought the Bible back to the center of church life. This necessarily meant a demand for Bibles, especially for Bibles in the vernacular languages.

2. THE HISTORY OF THE BIBLE FROM TYNDALE TO THE KING JAMES VERSION

The printing press, the Greek NT, and the Reformation all set the stage for William Tyndale, a man of dogged commitment who dedicated himself to producing a Bible in the English language that was translated from the original languages in which Scripture was written. Luther had done the same for the Germans, bringing about a German NT in 1522 and a complete Bible in 1534. It was now time for the Bible to be translated into English from the original languages, and in 1526 the Tyndale NT rolled off the printing press. It is reported that nearly ninety percent of the King James Version preserves Tyndale’s wording. Considering the place the KJV retains among English Bibles, it is not much of an exaggeration to say that the thumbprint of Tyndale is on every page of every English Bible. When King Henry VIII published his Great Bible in 1539, it was largely Tyndale’s work; this was a providential irony indeed since it was Henry who outlawed Tyndale’s Bible and then wrote the order for Tyndale’s arrest and execution.

Reminiscent of Paul’s request for the books and the parchments in 2 Tim. 4:13, while Tyndale was in prison he wrote asking, “I beg and entreat your clemency earnestly to intercede with the lord commissary, that he would deign to allow me the use of my Hebrew Bible, Hebrew Grammar, and Hebrew Lexicon, and that I might employ my time with that study.” At the end of his life, Tyndale remained committed to completing a translation of the Hebrew OT, managing to finish translating slightly more than half of it into English.

The 1530s proved to be a watershed decade in the publication of the English Bible. In addition to the various editions of Tyndale’s Bible and the Great Bible, Miles Coverdale produced what became known as the Coverdale Bible in 1535. In 1537, John Rogers, a biblical scholar and friend of Tyndale, published a Bible under the pseudonym Thomas Matthew, known as the Matthew Bible. These two texts were mainly the completion of Tyndale’s work. This considerable decade of Bible production coincided with Henry VIII’s declaration of the Act of Supremacy (1534) establishing the Anglican Church and the beginnings of the British Reformation.

The next landmark in the history of the English Bible came in 1560 with the publication of the Geneva Bible, under the direction of William Whittington. Due to the persecution launched by Queen Mary, known as “Bloody Mary,” a number of English Protestants fled to the safe haven of Geneva to study under Calvin. While there, they produced the first Bible with extensive study notes, maps, and articles. It also introduced something that is now standard among Bibles: verse divisions. Chapter divisions had been introduced in 1227 and were first used in the Wycliffe Bible. In 1555, Robert Stephanus added verse divisions, which appeared in the Geneva Bible once it was published in 1560. One can hardly overestimate the impact of the Geneva Bible. This was the Bible of the Scottish Presbyterians, the Puritans, and the great poets John Milton and William Shakespeare. Geneva Bibles came across the Atlantic with the settlers of New England. From 1560 until 1644, when it went out of print, the Geneva Bible, with its Calvinistic notes, enjoyed a preeminent place among English Bibles.

It was precisely those Calvinistic notes in the margins that led King James I of England, who was no friend to the Puritans, to commission a new translation of the Bible. After seven years, a team of approximately fifty scholars sent off their work to the printer, resulting in the King James Version of 1611. The Bible was published as a folio Bible, with rather large leaves, and contained the Apocrypha for a total of eighty books. It tended to be bound in two volumes. At first, the KJV could not overtake its rival, the Geneva Bible. It soon won out, however, and reigned as the supreme English Bible.

Of course, there were some glitches from time to time in the printing of the KJV. One example was the “He Bible,” which mistakenly substituted “he” instead of “she” at Ruth 3:15. Another noteworthy specimen is the so-called Wicked Bible. This 1631 printing omitted the “not” in Ex. 20:14, resulting in the commandment, “Thou shalt commit adultery.”

It is no accident of history that the sixteenth century witnessed this flurry of Bible translation and production. This was the century of the Reformation, a movement founded upon and committed to the Word of God. The centuries of keeping the laity from accessing the Word of God were over. Through the labors of Gutenberg and the printing press, Erasmus and his Greek text, Luther and the German Bible, Tyndale and the English Bible, and Calvin and Whittington and the Geneva Bible, those in the pulpit could preach from reliable English translations of the Bible and those in the pew could read God’s Word for themselves.

3. THE HISTORY OF THE ENGLISH BIBLE AFTER THE KING JAMES VERSION

Today, English speakers have many choices for a Bible due to the proliferation of translations and paraphrases in the twentieth and twenty-first centuries. The reasons for this increase include the following. First, languages change from generation to generation, in word meaning, idioms, and even grammar. Modern translations reflect these changes in their attempt to make Scripture more comprehensible to God’s people. Second, the field of biblical scholarship continually expands its understanding of Hebrew and Greek grammar and word meaning, which can result in ever more accurate translations. Third, the twentieth century witnessed the discovery of more manuscripts of the NT, as well as the discovery of the Dead Sea Scrolls. Such discoveries bring us closer in time to the original texts. All combined, these factors have contributed to the production of many English translations and paraphrases.

A milestone of this activity is the English Revised Version (RV). The NT was completed in 1881, and the publication of a complete RV Bible followed in 1885, the product of a large team of scholars from a variety of denominations. This version was slightly modified in 1901 as the American Standard Version (ASV). In 1971, the ASV underwent a significant revision, emerging as the New American Standard Bible (NASB). The RV itself was supplanted in 1952 and again in 1971 as the Revised Standard Version (RSV). The RSV has undergone yet another transformation under the hands of a substantial team of scholars, published in 2001 as the English Standard Version (ESV). A team of more than one hundred scholars conducted a revision of the KJV and produced the New King James Version (NKJV), the NT appearing in 1979 and the complete Bible in 1982. The New International Version (NIV) first appeared in 1973 and employed a “dynamic equivalence” translation philosophy. In Bible translation, “formal equivalence” refers to a more literal word-for-word translation, whereas “dynamic equivalence” seeks to convey the thought of the text in translating from one language to another, in the process employing a translation methodology that is less of a literal word-for-word approach than occurs in formal equivalence translations. In 2011, the NIV was significantly updated, reflecting a gender- neutral emphasis. These versions only scratch the surface of the roughly nine hundred English Bible translations and paraphrases that have been produced.

We live in a time of unprecedented access to God’s Word. Though an exact count is impossible, linguists estimate there are approximately 6,900 languages in the world. Bibles in whole or in part exist in 2,800 of them. Currently, translation work is under way in approximately 1,500 more languages. Though these are very encouraging numbers, many more peoples are without the Word of God in their language. The church should not rest until God’s Word is available and proclaimed to all the nations.

The history of the Bible in the church is a long and circuitous one that has resulted in a treasure of riches for contemporary Christians. Thanks to the sacrifices of people such as John Wycliffe and William Tyndale, as well as the energies and quiet labors of countless scholars unknown to us, we have access to the Word of God. It remains our obligation and privilege to read it and obey it.

MILESTONES IN THE HISTORY OF BIBLE TRANSLATION

384, 405

Latin Vulgate

680

Caedmon’s psalms

990

The Wessex Gospels

1229

Council of Toulouse bans Bibles in vernacular languages

1382

Wycliffe Bible

1455

Invention of printing press, Gutenberg Bible

1516

Erasmus’s Greek text, Novum Instrumentum Omne

1522

Luther Bible, German NT

1526

Tyndale NT

1534

Luther Bible completed

1535

Coverdale Bible

1537

Matthew Bible

1539

The Great Bible

1560

Geneva Bible

1611

King James Version

1881, 1885

English Revised Version

1901

American Standard Version

1952

Revised Standard Version

1971

New American Standard Bible

1973

New International Version

1979, 1982

New King James Version

2001

English Standard Version

The Bible vs. Other Sacred Texts

R.C. SPROUL JR.

The Bible is an extraordinary book, but it is also an ordinary book. It is not, of course, the only book with a claim to being the very Word of God to cross history’s stage. But it is altogether unique among the books that have made such a claim. In some instances, it is the extraordinary nature of the Bible that sets it apart from other claimants; in other instances, it is its ordinariness.

Consider two rather distinct books that claim to be the Word of God—the Qur’an (the holy book of Islam) and the Book of Mormon (the holy book of the Church of Jesus Christ of Latter-day Saints). Both faiths seek to affirm some level of respect for the Bible. Both of these books tell us that God sent a message to one man, a message that no one else could hear or see. Muhammad and Joseph Smith received their messages essentially on their own, before revealing them to the known world. Both books record events outside the stream of history and distant from the time of the events covered.

The Bible, on the other hand, was written by dozens of different authors over the space of thousands of years, authors who lived and ministered in different countries and who spoke many different languages. For the most part, the Bible was not revealed to individual men in isolation but was spoken or written to the covenant community before being set down in its canonical form—the prophets proclaimed their oracles to the nation of Israel; Jesus preached to the Twelve and to the masses; the apostles wrote epistles to various congregations. Better still, the Bible was written by men who not only performed miracles to attest to their truthfulness, but performed miracles that could be tested by those who first received God’s Word. Remember that even Nicodemus rightly understood this: “This man came to Jesus by night and said to him, ‘Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him’” (John 3:2).

Jesus Himself not only did not correct Nicodemus, but on another occasion He made essentially the same argument. Mark 2 records the incident in Capernaum when a paralytic was lowered through the roof in order to get to Jesus. Seeing such faith in the man and his friends, Jesus said, “Son, your sins are forgiven” (v. 5). The scribes are skeptical, and because we know they were the bad guys, we are put out by their skepticism. They reasoned in their hearts that Jesus was guilty of blasphemy. Only God, after all, has the authority to forgive sins. However, we would be mistaken to believe their reasoning was entirely wrong. They were correct that only God has the authority to forgive sins. Where they were wrong was their failure to understand who Jesus is. Jesus next, however, demonstrated why He has the authority to forgive sins by doing that which only God, or a messenger sent by God, could do—“Immediately Jesus, perceiving in his spirit that they thus questioned within themselves, said to them, “Why do you question these things in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your bed and walk’? But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the paralytic—“I say to you, rise, pick up your bed, and go home’” (8–11). And the man rose and walked as Jesus commanded him. Jesus demonstrated His authority—He authenticated His message—by healing the man of his paralysis.

In addition, the Bible includes in it multiple prophecies that were fulfilled after they were given. That the Messiah would be born in Bethlehem was promised five hundred years before it happened (Mic. 5:1, 2). The rise and fall of the Medo-Persian Empire, the coming of the Greek Empire, and the coming of the Roman Empire were all foretold hundreds of years before they happened by the prophet Daniel during the height of the Babylonian Empire (Dan. 7). Some scholars have argued that the Bible contains more than three hundred prophecies that have already been fulfilled.

The Bible contains miraculous predictions of future events that have since come to pass. The Bible contains miracles that others in the day that they were performed could verify, miracles that authenticated the authority of the writers of the Bible to reveal the truth of God. One miracle, however, stands above all the rest. As He predicted, three days after His brutal death by crucifixion, Jesus Christ walked out of His tomb alive. The Bible isn’t a book telling the story of how men might go and find God, but it is the true story of how God came to be reconciled with men through the life, death, resurrection and ascension of His Son.

If, then, the Bible is extraordinary in its sources and extraordinary in its message, in what sense can we rightly say that the Bible is also an ordinary book? In the sense that the Bible is a book that speaks to us just as we speak to each other. Some ancient holy books come to us less as revelations and more as riddles. The ancient Gnostic gospels as well as some Eastern texts are designed not to reveal but to conceal. Indeed, the very term Gnostic references its promise to slowly, carefully, make you one who is “in the know.” These religions thrive by promising to unpack the secret knowledge hidden in their sacred texts, knowledge that ordinary people, the uninitiated, cannot understand.

The Bible, on the other hand, contains a broad range of familiar literary forms that are to be read in accordance with their form. Many, both inside and outside the church, complain that Bible-believing Christians are guilty of reading the Bible “literally.” However, sound biblical interpretation, like the sound interpretation of any text or speech, is “literal” interpretation. This doesn’t mean that we ignore literary forms, but that we read in light of them. We read poetry according to the rules of poetry. We read history according to the rules of history. We read similes and metaphors as similes and metaphors. What we do not do, however, is read history as poetry, and therefore deny its accuracy, or read poetry as history, thereby accusing it of being off. One is not reading the Bible literally if, when Jesus said, “I am the door” (John 10:9), His hearers wondered how many hinges Jesus had, or whether He came with curtains. The Bible is to be read as one reads any other book, which means anyone can understand its message of salvation.

Too many want to argue that the Bible is a delightful collection of the thoughts of ancient people on matters of great import. C.S. Lewis would object on two counts. First, borrowing from His apologetic on Jesus, based on the Bible’s own claims about itself, the last thing we can conclude is that it is a helpful if flawed book. It is either lies, lunacy, or the Lord’s abiding Word. For no erroneous book, no merely man-created book can claim to be God-breathed or can claim to equip us for every good work. A patronizing perspective on the Bible is as sensible as a patronizing perspective on God Himself. You can hate the Bible for its alleged errors. You can disdain it for its purportedly outdated perspective. Or you can submit to it.

Finally, we would do well to confess that the Bible in one sense is ordinary in its history. That is, the Bible is not alone in affirming a worldwide flood. It is not alone in telling a story about a Son of God that comes to earth, dies, and then rises again. Liberal theologians and unbelieving historians delight to point out the similarities between the Epic of Gilgamesh of other ancient Near Eastern texts and the Bible. Some Christians, perhaps threatened and skittish, labor to affirm the differences between those stories and the story. They seem to suggest that if we can put enough distance between what the Bible says and what these other ancient holy books say, we can hold on to the claim of the Bible as the one true holy book.

Lewis, in his marvelous essay “Myth Became Fact,” suggests that we have nothing to fear from these overlapping stories, but not because these overlapping stories are multiple garbled versions that have resulted from mishearing the one original story, like a saying passed from person to person might get all mixed up in the children’s game “telephone.” Rather, because the whole of creation is the manifestation of the grace and glory of God, we should expect to see common themes and even similar storylines cropping up anywhere we find those who bear His image. The dying and rising God is not some scheme our heavenly Father came up with to rescue us—the Son of God suffering death according to His incarnate humanity is the very reason for the universe. This identity-defining story is the metanarrative, the true overarching story that explains who we are, for all of humanity. Its themes are embedded in the created order itself.

The difference, however, with our story brings us back to its ordinariness. Unlike the identity-shaping stories of other faiths that contain similar themes, the Christian story is reality. Their stories remain mere stories—our story became the true history of salvation. Our story, which is finally God’s story, actually took place in history; it happened in space and time. God’s story actually shapes history, defines history, and propels history to its consummation in Christ. Thus Luke explains to his original intended audience, Theophilus, “In the days of Herod, king of Judea” (Luke 1:5) and later, “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria” (2:1, 2). It is for this reason that our most ancient creed, a brief summary of the most salient affirmations of our faith, says of Jesus that He “suffered under Pontius Pilate.”

The Bible, unlike all its rivals old and new, is an astonishing book that clearly and straightforwardly claims to be the Word of God, that defends that astonishing claim, that reveals the very character of God, that shows how we might have peace with God, all through telling us, in a rather ordinary manner, the extraordinary events that actually happened in space and in time. As the beloved disciple reminds us, “These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31).

Canonicity

W. ROBERT GODFREY

The apostle Paul wrote to the Galatians: “And as for all who walk by this rule, peace and mercy be upon them” (Gal. 6:16). Paul had reminded the Galatians in the midst of their errors and confusion that they needed to maintain the truth as it was in Christ Jesus and had exhorted them to faith and obedience to this “rule.” The Gk. word translated “rule” is the word from which we get our English word canon. A canon is a rule that provides direction, a standard against which to measure. The decisions of church councils have sometimes been called “canons,” meaning they are rules that govern the life and teaching of the church. More often, the word is used today to refer to the canon of Scripture. In this usage, canon  means the list of authoritative books that properly belong in the Bible.

Bible-believing Christians agree that the thirty-nine books of the OT and the twenty-seven books of the NT found in the Holy Bible make up the canon of the Scriptures. These are the Scriptures that God has inspired and preserved as His Word for His people. Two key questions arise regarding this canon: First, how did the extent of this canon come to be recognized in history? Second, how can the church be sure that its canon is true and complete?

From the time of Moses, the idea of canon seems to have been bound up with the character of the revelation and covenant that God gave to His people. Before Moses, God from time to time spoke directly to His people; for example, to Adam and Abraham. While God also spoke directly to Moses, He commanded Moses to write out the revelation and the covenant that would present God’s will to His people: “Moses came and told the people all the words of the Lord and all the rules... . And Moses wrote down all the words of the Lord ... then he took the Book of the Covenant and read it in the hearing of the people” (Ex. 24:3, 4, 7). Moses then preserved this revelation in the ark of the covenant (Ex. 25:16). These Scriptures would ensure that the people had a clear, complete, and true statement of what God had revealed to them. Throughout the OT, God clearly expected that His people would know and understand His will for them. One example can be found in the command that the kings of Israel possess and study a copy of God’s law or covenant (Deut. 17:14–20). With divine revelation inscripturated, or written down, no king could ever plead that he did not know or understand the requirements of God.

After the time of Moses, the prophets and the authors of the OT Wisdom Literature were also inspired by God, and the people of God came to recognize that these writings were also part of the canon of Scripture. God’s people had to face the question of which books were divinely authoritative revelation. Some, such as the Sadducees in Jesus’ day, maintained that only the Torah, the five books of Moses (Genesis–Deuteronomy), were canon. Most first-century Jews, however, believed that in addition to the Torah, the writings of the prophets and the Wisdom Literature were part of the canon. These same Jews held to a threefold division of the canon: the Law, consisting of the five books of Moses; the Prophets, consisting of most of the OT Historical Books and most of the Major and Minor Prophets; and the Writings, consisting of the Wisdom Literature, Daniel, and a few of the books that are normally regarded as part of the OT Historical Books in English Bibles. This third section was often known as the Psalms because the book of Psalms was the largest and best-known book among the Writings. Jesus showed that this majority position among the Jews was correct as He treated the Law, the Prophets, and the Psalms as Scripture (e.g., Luke 24:44–47). It is important to note that this threefold division includes only the thirty-nine OT books that Protestants recognize as canonical. The apostles also quoted from the Prophets and the Psalms as Scripture in the NT. The NT quotes the OT as Scripture nearly three hundred times.

In addition to the thirty-nine books of the OT that Jews and Christians regard as canonical, there is a collection of about fourteen pre-Christian works known as the Apocrypha, which some Christians have also regarded as inspired. Ultimately, the Jewish people at the time of Christ did not include these writings in the Hebrew canon of Scripture, and their conviction was shared by those church fathers who had the best training in the text and history of the Bible. The Reformers in the sixteenth century concluded that the OT people of God rightly recognized and received the canon God had given them. By contrast, the Roman Catholic Church at the Council of Trent in the mid-sixteenth century officially declared the Apocrypha to be part of the OT canon.

The history of the recognition of the NT canon begins in the NT itself. Peter recognized the letters of Paul as being part of the Scriptures (2 Pet. 3:15, 16). Christians were clearly aware that God was giving His people in the NT church additional Scriptures. Although the early churches were small and persecuted and had many difficulties in communicating with one another, there emerged in the early decades after Pentecost a definite consensus about most of the books of the NT. The four Gospels, Acts, the letters of Paul, Hebrews, 1 Peter, and 1 John—twenty-one of the twenty-seven books—were accepted very widely, pointing to a strong recognition in the lives of the churches that these books had been given to them by God. Traditionally, scholars have pointed to evidence from the fourth-century church father Athanasius that demonstrates nearly all Christians by that time accepted the twenty-seven books of the NT as canonical. However, evidence from the third-century church father Origen shows that the full extent of the canon was recognized far earlier.

In recent decades, some other early writings purporting to be apostolic in origin, such as the Gospel of Thomas and the Gospel of Peter, have received attention. Some of these writings were well known but were rejected by the early church, and some were written or discovered much later, leaving us with no doubt that they are not apostolic in origin. Further, their heterodox content makes it clear that they are not inspired or canonical.

Since it took time for Christians to recognize and agree on the canon, the important second question arises: How can Christians know that the canon they possess is true and complete? The question of the canon is crucial to the doctrine of Scripture. The Bible itself teaches that the Scriptures are true (John 17:17) and authoritative (John 10:35). The Scriptures are the God-given rule for the church (2 Tim. 3:14–17). Since the Scriptures are the revelation of God and the vital foundation of the church, it is essential to know what writings are in fact inspired by God for the church. Christians are rightly concerned to know that their Bibles contain all of the sacred Scriptures and nothing but the sacred Scriptures.

While there have been some differences about the exact content of the canon of the Bible in the history of the church, in light of the many divisions among Christians about many doctrines and practices, there has been remarkable agreement about the canon of the Bible. Almost all Christians agree about the canon of the NT. Almost all Christians also agree that the thirty-nine books found in most Bibles as the OT are canonical. In the somewhat complex discussions of the canon, Christians should be encouraged that great agreement on the content of the canon is a common, unifying Christian conviction.

Since revelation implies canon, and the canon must be understood theologically to be God’s gift to His people, how do His people recognize the books that comprise that canon? Various criteria have been suggested and used in the history of the church for recognizing the canon, all of which have some value. One often-suggested criterion for canonicity is the content of the books. The Westminster Confession of Faith, for example, bears testimony to the strong evidence of inspiration found in the contents of the books of the Bible: “the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God” (1.5). Another criterion is apostolic authorship. The apostolic origins or approval of these books is valuable confirmation of the canon. A third criterion looks to the reception of a book by the church, whether it is historically and widely recognized and looked to as containing God’s revelation. The fact that churches in many places and times have embraced the same canon is a strong testimony to its reliability. All of these criteria have been helpful to Christians for recognizing God’s gift to them.

The contention of the Roman Catholic Church that it alone has authoritatively established the canon through the authority vested in its hierarchy goes far beyond recognizing the value of the testimony of the churches to the canon. Rome has argued that the Bible rests on the church rather than the church on the Bible. While it is true that local churches existed before the NT canon was completed, the churches came into being by the preaching of the Word of God. As Peter teaches, the life of God’s people flows from the Word of God: “You have been born again, not of perishable seed but of imperishable, through the living and abiding word of God” (1 Pet. 1:23). In fact, using Rome’s own argument that only the decisions of ecumenical councils accepted by a pope are truly determinative, the church would not have had a certain canon until after the Council of Trent in 1564.

Ultimately, the recognition of the canon rests on the witness of the Holy Spirit in the hearts of God’s people. Jesus pointed the church to this truth when He declared: “My sheep hear my voice, and I know them, and they follow me” (John 10:27). The Westminster Confession rightly states about the Bible: “Our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts” (1.5). The witness of the Spirit has led Christians to remarkable unanimity and appropriate confidence in the canon of the Holy Bible.

Covenant Theology

DEREK W.H. THOMAS

Covenant theology arises from a key observation: integral to the development of redemptive history is the epochal nature of divine covenants. Among the covenants that have evidenced and administered God’s grace are those made with Noah (Gen. 9:12, 16), Abraham (Gen. 15:1, 21; 17:14), Moses (Ex. 34:28; Deut. 4:13; 9:9, 11), and David (2 Sam. 7; Ps. 78:60, 72), and the new covenant (Jer. 31:31, 34; Luke 22:20; 2 Cor. 3:6; Heb. 8:8, 13). Integral, too, is the insistence upon one way of salvation operative throughout these distinctive periods of redemptive history, necessitating the use of an interpretive tool large enough to accommodate a unified administration of grace operating throughout with differing outward signs and seals. Thus, each distinguishable covenantal administration points forward to the same reality: the coming of Jesus Christ and all that His completed work as Mediator entails. Christ is therefore the true Noah in whose ark we are saved (1 Pet. 3:20, 22), the true seed of Abraham in whom all the nations of the world will be blessed (Gal. 3:13, 22), the true Moses in whom the final exodus takes place (Deut. 18:15; Luke 9:31, where “departure” translates the Gk. word exodos), and the true David who rules from a greater throne than the one in Jerusalem (Luke 1:32).

Covenant theology therefore serves as an organizing principle that shows how biblical history and theology form a coherent, systematic whole with a unified message from the garden of Eden to the New Jerusalem. As such, it views God’s relationship with humanity as covenantal: in terms of a relationship between two parties involving stipulations and a clear promise or threat depending upon compliance. A covenant relation is a commitment that binds the parties to each other, and whether it is negotiated (as in marriage or business contracts) or unilaterally imposed (as in all of God’s covenants), mutual obligations are accepted and pledged by both parties.

At the center of the biblical covenants lies the promise encapsulated in the statement, “I will be your God and you will be my people” (Gen. 17:6, 8; Ex. 6:7; 20:2; 29:45; Lev. 11:45; Jer. 32:38; Ezek. 11:20; 34:30; 36:28; 2 Cor. 6:17, 18; Rev. 21:3). This promise includes fellowship and the supply of everything that we will ever need, both here and hereafter. In particular, God’s covenant is deeply personal, exemplified by the use of personal pronouns: “I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you ... and I will be their God” (Gen. 17:7, 8).

Typically, three principal covenants are identified: the covenant of redemption, the covenant of works, and the covenant of grace. The first is a covenant made between the members of the Godhead before time began; the second is a covenant made with Adam before the fall; and the third is a covenant made with those who receive and rest upon Christ alone for salvation.

The covenant of redemption (sometimes called the covenant of peace) is an arrangement between the Father and the Son in which the Son promises to act in the place of sinners, becoming a security for His people, obeying and suffering in their behalf, and by His obedience to the law and its penalties, gaining forgiveness and redemption for His people. Biblical warrant for such a covenant is derived from such passages as Pss. 2:7, 9; 89:3; 2 Sam. 7:11, 16; and Zech. 6:13. Additionally, Scripture views the work of Christ as a fulfillment of the will of His Father in heaven: Jesus came to obey His Father and receive the blessings promised for such obedience (cf. John 5:30; 6:38).

The covenant of works is sometimes called the covenant of life or the covenant of creation/nature. According to this covenant, Adam is the federal (representative) head of humanity, meaning that his obedience or disobedience is reckoned as humanity’s. So when Adam fell, his guilt was imputed to his posterity, including those who have never sinned (e.g., infants). Though the term covenant does not occur in the Genesis account of Adam, all the essential features of a covenant are present, including such things as divine condescension to be in relationship with particular people; promises of blessings for obedience and curses for disobedience; and covenantal signs (the tree of life and the tree of the knowledge of good and evil). Furthermore, some have seen a reference to the covenantal nature of the Adamic administration in Hos. 6:7: “But like Adam they transgressed the covenant.”

The covenant of grace represents God’s undeserved favor toward the believer, archetypically viewed in God’s covenant with Abraham and his seed (Gen. 15:18; 17:2, 4, 7, 9, 13, 19, 21), though operative throughout redemptive history from the fall onward. The other covenants of the OT (Noahic, Mosaic, Davidic) are subsumed under this covenant, wherein God graciously condescends to dwell among His chosen people and to do good to them. The covenant of grace has sometimes been confused with the covenant of redemption (as in, e.g., Westminster Larger Catechism 31). In these instances, the covenant of grace is viewed from an eternal perspective in which the requirement (condition) of faith on the part of the believer is seen as God’s (gracious) gift rather than a condition/requirement on the part of the believer.

Furthermore, language of conditionality has sometimes (wrongly) been viewed as “legalistic” and contrary to the gracious nature of the covenant of grace. On occasion, the covenant of grace has, therefore, been termed “unconditional” to emphasize the gracious nature of the relationship. This insistence has sometimes led to a form of antinomianism that downplays the need for faith and repentance to exist together. It is better to view the covenant promise as an unconditional undertaking on God’s part to be “for us” (Rom. 8:31) that at the same time requires responsive obligations (duty) on our part, i.e., “the obedience of faith” (Rom. 1:5; 16:26). There is obviously a tension here between faith as a condition and faith as a requirement. Affirm the first and the specter of legalism arises; deny the second and the specter of antinomianism too often enters.

From a temporal perspective, covenant history is viewed as bicovenantal, structured around the covenant of works and the covenant of grace. In this understanding, the covenant of works encompasses the administration of Adam as well as the work of the “last man/second Adam” (1 Cor. 15:45, 47). Therefore, covenant theology views the accomplishment of Christ as a fulfillment of the covenant of works and thus an act of obedience. The merit of Christ’s work is then, on account of the covenant of grace, imputed to all those who place their faith in Him.

The implications of a consistent covenantal theology are far-reaching. Failing to hold to a covenantal understanding of God’s redemptive work leads to distortions of key biblical concepts:

- Without it we have a distorted view of God. The covenant of redemptionsignals that God’s covenant with us images in some way His own communion within Himself. The intra-Trinitarian fellowship of Father, Son, and Holy Spirit (Gk. perichōrēsis; Latin circumincessio) evidences communion and the presence of the persons with and in one another in ways not unlike those seen in covenant relationships. It stands to reason, therefore, that man, created in God’s image (Gen. 1:26, 27), would share a similar form of communion.

- Without it the gospel is distorted. The danger is that we might then view different ways of salvation in different administrations (as various forms of traditional dispensational hermeneutics do) or balk at Mosaic law as somehow inconsistent with the gracious nature of redemption and therefore suggest a return to a covenant of works (as various forms of “Mosaic recapitulation of the covenant of works” views do).

- Without it we cannot make sense of the Bible as a whole. We then cannot understand theflow of history—from Genesis to Revelation—or understand why Jesus would Himself take discouraged disciples on a walking tour through Moses and the Prophets to underline their consistent message as culminating in Him (Luke 24:27). This point of view is summarily stated this way: “Man, by his fall, having made himself incapable of life by that covenant [the covenant of works], the Lord was pleased to make a second, commonly called the covenant of grace; wherein he freely offers unto sinners life and salvation by Jesus Christ; requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe” (Westminster Confession of Faith [WCF] 7.3). Crucial is the understanding that both old and newcovenants are administrations of the one covenant of grace: “There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations” (WCF 7.6).

- Without it, we have a distorted view of baptism. A consistent covenantal theology notes the following: (1) salvation is essentially restorative, healing the family disruption and blame-shifting culture brought about by the fall (Gen. 3; 4); (2)all God’s covenantal dealings have involved children, as exemplified by Ps. 68:6: “God settles the solitary in a home”; (3) Peter’s words on the day of Pentecost are therefore precisely what covenant children expect to hear: “For the promise is for you and for your children” (Acts 2:39). An underlying principle of administration continues in the era of the new covenant, a perspective that makes perfect sense given the overarching principle of covenant theology. Credobaptists operating with a covenantal hermeneutic, who ordinarily see a great deal of continuity in how God has dealt with His people across all eras of redemptive history, must at the point of baptism see discontinuity at the level of the administration of the sign and seal of the covenant to infants in the transition from old to new covenant. Similarly, attention is drawn to the Lord’s Supper as a covenantalsign and seal (Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11:25).

- Without it, we have a distorted view of duty and obligation. The obedience that faith requires stems from the gracious relationship: “I bore you on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation” (Ex. 19:4, 5). Covenant faithfulness is the condition and means of receiving the covenant benefits. Justification leads to sanctification and perseverance, and this need not be viewed as a return to legalism. Unfaithfulness on our part disrupts fellowship and prevents blessing. Far from lessening the requirement for obedience, the new covenant era warns of more severe curses (Heb. 10:28, 29).

Some have objected to covenant theology on the grounds that it represents an imposition of an extrabiblical grid onto the biblical text. From the earliest pages of the Bible and right on through all sixty-six books, however, we see a consistent theme of God’s blessing or of God’s cursing tied directly and explicitly to language of the covenant. Far from being an imposition, covenant theology naturally arises from the text itself. As we look at Scripture through the lens of the covenant, we gain a clearer understanding of God and of the outworking of His eternal plan.

Creeds and Confessions

BUCK PARSONS

“I believe.” We hear these words every day of our lives. No matter the context, we use these two simple words to express our thoughts about nearly everything. Whenever we want to tell others what we are thinking, or when we want to reveal the innermost affections of our hearts, we will often say, “I believe.” In His wisdom, God not only created us with the capacity to believe but also gave us an insatiable desire to explore, examine, and express our beliefs (Prov. 2; 1 Pet. 1). We possess a God-given hunger deep within our souls that causes us to examine fundamental truths about everything God has revealed to us (Deut. 4:32–40; Matt. 22:34–40).

The mere fact that we believe in something doesn’t actually do anything for us. At the most basic level, a belief in somethingonly provides us with the overwhelming sense that we’re not alone and that something exists beyond us. Everyone has a capacity to believe in something, and, in fact, everyone actually does believe in something (Acts 17:22–34). However, in order for belief to have heart-changing and life-changing significance, it must have the Triune God of Scripture as both its source and object (Ps. 68:26; 1 Cor. 2:5; Eph. 2:8, 9).

Even self-proclaimed atheists actually believe God exists by virtue of what God has revealed about Himself in creation, and by virtue of the fact that all people are created in His image. We are thus left with no excuse whatsoever (Rom. 1:18–20). So-called atheists know full well there is a God—they just hate Him and find it easier for their consciences simply to pretend He does not exist. For, as we know, even demons believe God exists and rightly tremble (Mark 5:7; James 2:19).

If everyone believes in God, the question then follows: What do we believe about God? To answer that question is to confess, or declare, our creed. A creed is a statement that describes our beliefs. The English word creed is a cognate of the Latin word credo, which means, “I believe.”

Since God saw fit to give us Scripture as our only infallible guide for faith and life, it necessarily follows that Scripture is completely sufficient to serve as the final, incontrovertible judge and standard of our beliefs. Without a doubt, all we need in an absolute sense is God’s Word. That’s precisely what God Himself teaches us (John 17:17; 2 Tim. 3:16; 2 Pet. 3:16). So, then, what about the historic creeds of our faith, such as the Apostles’ Creed or the Nicene Creed? And what about all the Reformed confessions and catechisms of the sixteenth and seventeenth centuries, such as the Westminster Confession of Faith and the Heidelberg Catechism? If Scripture alone is completely sufficient for teaching, reproof, correction, and training in righteousness to the end that we would be competent and equipped for every good work, then why do we need anything else? If the Lord God Almighty wanted us to have anything beyond the sixty-six books of sacred Scripture, could He not have simply provided it to us? Are creeds and confessions really needed in the life of the Christian and in the life of the church? Why declare what the Scriptures already teach? Do not creeds and confessions simply get in the way of understanding Scripture itself?

These are necessary and inescapable questions that every Christian must consider when it comes to creeds. And we can easily see how such questions extend not only to creeds but to the nature and purpose of the study of doctrine itself. What’s more, such questions extend naturally to any and all study of Scripture—all commentaries, all systematic theologies, all sermons, and all discussions and disputes about anything in the Bible. Anytime someone even considers for a moment what God has revealed, he has begun to formulate a creed. Whenever we sing simple songs to our children, such as “Jesus loves me, this I know, for the Bible tells me so,” we have formulated a creedal statement about Jesus, His love, the object of His love, our assurance of His love, and the nature of biblical authority.

Significantly, the church’s historic creeds affirm that Scripture is our sole infallible and final authority. The Westminster Standards (consisting of the Westminster Confession of Faith, the Westminster Larger Catechism, and the Westminster Shorter Catechism) affirm that the sixty-six-book canon of Scripture is “given by inspiration of God to be the rule of faith and life.” Furthermore, these standards state that “the supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.” The London Baptist Confession of Faith states it this way at the very outset: “The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience.” In essence, the church’s creeds and confessions themselves affirm that the church’s creeds and confessions of faith do not stand as authorities over Scripture but rather serve as affirmations of Scripture’s authority for all of faith and life. R.C. Sproul explains, “Creedal statements are an attempt to show a coherent and unified understanding of the whole scope of Scripture.” Creeds themselves are authoritative only in that they are subordinate to and derivative from the only divine authority, namely, the inspired and inerrant Word of God. As it is the case with pastors and individual churches, creeds cannot create new revelation, invent new teachings, or make new laws to bind the consciences of God’s people. Creeds serve to affirm the authority of God’s Word, not to stand alone as authorities unto themselves. Creeds are formulated and subscribed to as if they were theological mirrors of the Bible’s fundamental doctrines. As such, creeds exist to reflect the truth summarily, not to advance new truths. Truth isn’t created by man; it is only learned from God. Creeds merely serve to reflect and affirm, by way of systematic summary, the unchanging truth of God for the people of God.

In fact, we find creeds even within Scripture itself. During the first century, as the apostles and other elders were forced to combat false teaching that strayed from sound doctrine, the church found it necessary to have creedal statements in order to guard against outright heresy. The apostle Paul provides us with many examples of such creeds. In many ways, these creeds are like biblically sown seeds in the rich soil of the early church that have grown into the more advanced, though fallible, creedal formulations of the church in subsequent centuries. Among many of the creeds of the apostle Paul (Rom. 10:9; 1 Cor. 15:3–7; Phil. 2:6–11; Col. 1:15–20), his words in his first letter to Timothy form perhaps the best example of a biblical creed for our purpose here:

Great indeed, we confess, is the mystery of godliness:

He was manifested in the flesh,

vindicated by the Spirit,

seen by angels,

proclaimed among the nations,

believed on in the world,

taken up in glory. (3:16)

The concise nature of Paul’s words of confession to Timothy serve as a good example of something we see throughout all of Scripture; for example, the Ten Commandments (Ex. 20:1–21), the Shema (Deut. 6:4, 5), John’s summary of the gospel (John 3:16), and Paul’s formulation of his gospel message (1 Cor. 15:3–7). Throughout the apostolic era and afterward, as the effects of sin continued to yield false teachers and their false teaching, and as new heresies were invented, the people of God found it necessary and prudent to reaffirm time and again the sound doctrine of Scripture. Much like the church’s creeds through the centuries, the creeds of the apostolic era and the early church were formulated to serve the church as God spiritually matured His people and advanced His kingdom throughout the world.

So, whether we have in mind the only inspired and infallible creedal formulations in Scripture itself, or uninspired and fallible creedal formulations—such as the Apostles’ Creed, the Nicene Creed, the London Baptist Confession of Faith, the Three Forms of Unity of the Dutch Reformed churches (the Heidelberg Catechism, the Canons of Dort, and the Belgic Confession), and the Westminster Confession of Faith and Catechisms—it is crucial that we understand the church’s God-given duty to be a faithful steward and guardian of the one and only faith once delivered to the saints. We must steward and guard our faith in order to provide the church of all generations with carefully worded, concise summaries of the doctrine of Scripture.

While there are certainly differences among us as Christians, it is because of our stated beliefs—our formal, written creeds and confessions—that we are able to maintain unity grounded in the essential matters of salvation and show liberty on matters not essential to the church’s fundamental doctrines, all the while maintaining our gospel bond with biblically informed and truth-motivated love, recognizing the importance of each and every matter addressed in God’s Word. What is so amazing about the church’s historic creeds is not their doctrinal differences, which certainly do exist, but the overwhelming doctrinal agreement among them. Indeed, the unity of the church is proven not through doctrinal compromise, declared peace, or perceived unity in spite of our secondary and tertiary doctrinal differences, even though all our differences are important. Rather, the unity of the church is proven in our affirmation, confession, and proclamation of the fundamental doctrinal matters of our one Christian religion, without which unity we do not stand within the church but remain outside the one and only church of God.

The church’s creeds and confessions exist, like our very lives, to glorifyGod according to His truth and, thus, to enjoy Him forever. We do this by believing, confessing, and proclaiming our doctrine, piety, and practice in accordance with what He has revealed and not according to the superstitions of men, the deceitful schemes of Satan, or the arrogant and presumptuous notions of our own hearts. It may be helpful to think of creeds as maps or guides to help us navigate our way as we study God’s Word, looking to the doctrinal keys formulated by our forefathers. While someone could argue that we don’t really need maps in order to travel, we all know how helpful maps are if we want to arrive at a particular destination on a particular route in a particular amount of time. A good map is the result, most often, of many qualified people devoting a significant amount of time, energy, and wisdom in order to ensure the map’s quality and accuracy. And, like a good map, a good creed or confession is the result of a significant amount of time, energy, and wisdom devoted by our forefathers to mapping the doctrinal contours of Scripture. The Bible is a beautiful and vast world of mountains, rivers, and paths, and we are called to climb them, navigate them, and walk them as we look to, learn from, and lean on those who have traveled them faithfully in generations past.

Throughout the ages creeds have come under attack on numerous occasions, and such attacks have come almost exclusively from heretics outside the church, which, incidentally, ought to tell us something. Even today at the beginning of the twenty-first century there seems to be a disregard, albeit even disdain, for creeds, not to mention a growing ignorance of creeds even among those who profess to subscribe to them. With this in mind, I offer an apologetic of sorts for the formulation, usefulness, and purpose of the church’s creeds and confessions. Though by no means exhaustive, I offer this list to provide the church with a summary of the purpose of creeds, in no particular order. The purpose of creeds is:

1. To glorify God according to his truth and to enjoy him forever by believing, confessing, and proclaiming our doctrine in accordance with what he has revealed and not according to the superstitions of men, the deceitful schemes of Satan, or the arrogant and presumptuous notions of our own hearts.

2. To affirm the one true God almighty who has revealed himself to us and whose glorious attributes, gracious laws, and grand story of redemption point us to himself as our only Lord to the end that we might love him rightly and as fully as possible with all our heart, with all our soul, with all our mind, and with all our strength.

3. To guard the unchanging, sound doctrine of Scripture against false teachers and heretics outside the church, and to guard against the vain and false notions of Scripture from within the church as a shining witness of God’s truth to the watching world out of which God calls his elect through the preaching of the gospel and inward call of the Holy Spirit.

4. To discern truth from doctrinal error and to discern truth from half- truth as we contend earnestly for the faith once delivered to the saints that we might grow up in every way into Christ, who is the living head of the church, who is the way, the truth, the life, and the only way to the Father.

5. To remain steadfast through the ages until Christ’s return as one, holy, catholic, and apostolic church of Christ who believe, confess, and proclaim the pure and unadulterated Word of God and who rightly administer the sacraments of baptism and the Lord’s Supper, including our consistent exercise of church admonition, correction, and discipline.

6. To uphold the life-encompassing doctrine of the inspired and inerrant Word of God as our sole, infallible authority that is profitable for doctrine, for reproof, for correction, for instruction in righteousness to the end that every man of God might be complete, thoroughly equipped for every good work.

7. To maintain freedom for individual Christians as well as the entire church from extra-biblical laws, traditions, and superstitions of men that bind men’s consciences, perplex men’s souls, lead our children astray according to their sin, and bring about man-exalting pride instead of God-exalting humility.

8. To confirm men according to the church’s doctrinal standard who have been elected to serve as officers of the church as well as to equip, examine, and prove those men who have been called as pastors and elders over the flock of God, and to ascertain their suitability to teach as they feed, care for, and pray with and for the sheep of Christ for whom he gave his life.

9. To preserve the purity and, thereby, the peace and unity of the church visible as the outward witness of Christ and his elect bride, the church invisible, to the end that we might stand together as one family with one Father, one Lord, one faith, one baptism, unwaveringly according to and because of the truth, never in spite of, disregard for, or ignorance of it.

10. To fulfill the Great Commission in our united affirmation and proclamation of the one true gospel of Jesus Christ, which is the only power of God unto salvation to all who believe, by making disciples in our homes, churches, communities, and in all nations, baptizing them in the name of the Father, Son, and Holy Spirit and teaching them to observe all things that our Lord Jesus Christ commanded us.

It is for the sake of our love for each other, for the body of Christ as the one, holy, catholic, and apostolic church, and for our love of Christ Himself that we must affirm, confess, and proclaim the unchanging doctrine of Scripture summarized in our historic, orthodox creeds.

Hermeneutics

ROBERT W. YARBROUGH

Biblical hermeneutics may be defined as the approach one takes to interpreting the biblical text. A sound hermeneutic ensures valid interpretation. A faulty hermeneutic risks miscommunication. Since the Bible is the most important book of all time, interpreters need to deploy the best hermeneutic possible in interpreting it. Three questions are vital at the outset:

First, what are we interpreting? Different kinds of communications call for different approaches. We do not read an automobile owner’s manual the same way we read a poem or novel. The Bible calls for a distinct hermeneutic because it is God’s Word, inspired by God (2 Tim. 3:16) and put into writing by authors who were carried along by the Holy Spirit (2 Pet. 1:20, 21). It is both God’s Word and man’s word. The latter means that such distinctives as language, style, and vocabulary may be discerned. The former means that the resulting product is as God intends it to be and without error.

Because it is God’s Word, we know that it does not err, for God is always truthful (Titus 1:2; Heb. 6:18). We know that God gave it for human salvation through faith alone in the gospel and Savior His Word reveals (Rom. 10:17), and for equipping His people in His service (2 Tim. 3:15–17). We know that through Scripture, God receives glory as the gospel message goes to all nations (Rom. 16:25–27). We know that what God says abides forever (Is. 40:9; 1 Pet. 1:29). We know that Scripture will contain some matters difficult to comprehend or accept (2 Pet. 3:16), because God’s ways are beyond our own (Is. 55:8, 9). We are not surprised when it confronts us with miracles or authoritative demands, because all things are possible for God, who is the One with authority over all (Matt. 19:26; Mark 14:36).

Thus, we interpret the Bible with awe, respect, and awareness of its lofty status as God’s Word written.

Second, who are our best guides for interpreting the Bible? We can point to wise scholars of former eras, men such as Augustine of Hippo, Martin Luther, John Calvin, Jonathan Edwards, and B.B. Warfield. They held the Bible to be true and used their God-given gifts to grasp and explain it. But greater still are the biblical writers themselves. Moses calls for continual attention to the writings God gave him for Israel and all the world (Deut. 6:4–9). Joshua commends the books of Moses (Josh. 1:8). David depicts the delight of right relationship with God through the Lord’s torah (teaching), a word that can describe Moses’s writings as a whole or the commandments specifically revealed to the nation of Israel (see Pss. 1; 19:7–11; 119). In the time of Nehemiah and Ezra, God’s people regrouped and took heart through being strengthened by the Scriptures (Neh. 8:8–12). NT writers cite the OT extensively. Paul and Peter repeatedly demonstrate the centrality and authority of God’s Word written (e.g., Rom. 3:10–18; 1 Pet. 2:6–8). The apostles were chosen by Jesus to receive insight from the Holy Spirit for leading the early church and committing the gospel message into written form.

In addition to the biblical writers, we have the Lord Jesus Himself as a guide—in fact, our best guide for interpreting the Bible. His approach, His hermeneutic, teaches that He is the key reference point of the OT (Luke 24:27, 44–47; John 5:46). This is obviously true of the NT. By His example, Christ showed how God’s people live by God’s Word, whether in withstanding temptation (Matt. 4:1–11) or in testifying to His identity as the Son of Man sent from God (Luke 22:69; cf. Ps. 110:1). He prayed that His followers would be confirmed in the truth of God’s Word (John 17:17). By His Holy Spirit, the Lord opens people’s hearts to accept the saving message of Scripture about Jesus, just as He opened Lydia’s for that purpose (Acts 16:14).

Third, how do we arrive at the best interpretation of the Bible? These ten hermeneutical guidelines can help Bible students progress in unlocking its treasures:

1. Read it like you read any other book (but see also next point). The Bible is not written in secret code. Its message is saving and sublime, but Bible passages are rightly interpreted by attention to everyday matters like word meaning, grammar, literary structure, and context. We should read it in large blocks rather than snatching fragments here and there. If we want to understand it well, we should read it daily and with our full attention. All these things are true of any book we would seek to understand closely and well.

It is quite crucial to read the Bible in context. Taking Bible words out of their context can skew their meaning. If we go to Scripture in need of comfort and fixate on Mic. 4:10, “Writhe and groan,” we may feel worse needlessly. In context, those are words of rebuke to ancient Judah and only apply to us to the extent that we are rebelling against God like Judah was. The Bible often uses metaphor, hyperbole, and other literary devices to convey its message. Again, the context helps us see when these devices are being used. A sound hermeneutic is alert to the literary conventions that come into play in the Bible as in all literary expression.

2. Seek a personal relationship with the God who gave the Bible and verifies its truth. The Bible is like other books but not completely so. As noted above, it is God’s Word. It is holy, meaning it is distinct and set apart from other literature. It not only informs but makes readers who are willingly submissive to its message “wise for salvation through faith in Christ Jesus” (2 Tim. 3:15).

One of Africa’s earliest converts to the Christian faith was baffled by a passage from Is. 53 (Acts 8:30–35). The early evangelist Philip was sent to aid his reading. He began with the problem verses, then “told him the good news about Jesus” (v. 35). Then the Ethiopian understood. He was baptized and became a follower of Jesus and “went on his way rejoicing” (v. 39). Scripture had presented him with a problem, which called for understanding that would lead to a personal encounter with the God who gave Scripture.

Much in the Bible is clear to the well-intentioned, literate reader who employs reasonable means to understand it. This is what we mean when we speak of the perspicuity of Scripture. But its deepest aim is to bring readers to the saving knowledge of God, and His gospel is clear to any who approach the text honestly and in all humility. Within this personal relationship, established by God’s Spirit through the gospel, gratifying and increasing understanding of Scripture is ensured.

3. Let the known interpret the unknown. The correct interpretation of almost all Bible verses is disputed by someone somewhere. The impression arises that Scripture can mean whatever anyone wants it to mean. We may despair of arriving at the right meaning of any of it.

A sound hermeneutic does not allow what might be unclear or uncertain to cancel out things that the Bible clearly states. The book of Job raises the problem of human suffering—where is God when people hurt? Yet God’s seeming absence does not cancel out the biblical truth that He is always with His people, even in their woes. Mary, Jesus’ mother, could not understand her pregnancy (Luke 1:34) but trusted in God’s word to her through the angel (Luke 1:37). Some of Jesus’ followers doubted even when Jesus rose from the dead (Matt. 28:17), but that did not change Jesus’ authority or His followers’ commission (28:18–20).

Difficult Bible passages or teachings are often illuminated by related passages that are less troublesome. In the course of time, understanding often comes that solves the difficulty.

4. Affirm the rule of faith (analogia fidei). Since God is truthful, and Scripture is His Word, the core doctrines of that Word provide a framework for properly interpreting it. A verse that affirms Jesus’ humanity does not contradict but complements verses that affirm His divinity. The overarching rule of faith affirms both truths about the Son of God: He is fully man and fully God.

In other words, there is a unified doctrinal framework within which the Bible’s claims and teachings hold together. Each passage or part of the Bible draws meaning from that framework, just as it feeds back into that framework to make it fuller and more detailed. There is no single worldwide rule of faith agreed on by all churches. But statements such as the Apostles’ Creed and the Nicene Creed are widely affirmed as accurate, overarching descriptions of the Bible’s teachings. Many churches have confessions and catechisms that summarize their rule of faith. Examples in Reformed churches include the Heidelberg Catechism (1563) and the Westminster Confession of Faith and Catechisms (1646). Such statements do not dictate what individual passages say, but they do provide a framework within which to seek Scripture’s most likely meaning even as they summarize the teaching of God’s Word.

5. Let Scripture interpret itself (analogia Scriptura). Many biblical writers and Jesus Himself may be seen “proving” a teaching by appealing to the Bible. Jesus explained the doctrine of the resurrection from Moses (Ex. 3:6; Luke 20:37). He affirmed His identity as Lord by referring to Ps. 110:1 (Luke 20:41–44). In Romans, Paul verifies and explains his gospel message (which came to be written in the four canonical Gospels) by referring to dozens of OT passages.

Today, many Bibles have cross-references that point out similarities and convergences between various biblical passages. Cross-references illustrate the principle Scriptura sacra sui ipsius interpres (sacred Scripture interprets itself). When struggling with the meaning of one passage, seek help in related passages.

6. Put into practice what Scripture says as understanding unfolds. The book of James and many statements of Jesus stress not only knowing Scripture but doing it (John 13:17; James 1:22–25). The Bible poses very big questions and makes ultimate demands. If we insist on total understanding as the condition of commitment to the Lord, we may remain paralyzed indefinitely. Jesus also said, “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much” (Luke 16:10). Even limited understanding may grow rapidly when it is diligently put into practice. When it is not, both learning and the desire to learn can easily wither.

7. Be conscious of “the deceitfulness of sin” (Heb. 3:13). Satan tempted Jesus with a twisted hermeneutic (Matt. 4:6). Because He had a better interpretation of His situation and of God’s Word, Jesus was able to avoid the evil path Satan offered. Paul wrote to the Corinthians, “I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ” (2 Cor. 11:3). He had warned them earlier “not to go beyond what is written” (1 Cor. 4:6), advice that many ignored.

Peter warned that “the ignorant and unstable twist” Paul’s writings “to their own destruction, as they do the other Scriptures” (2 Pet. 3:16). No one likes to be told they are wrong, yet a primary message of Scripture overall is “Repent!” The Bible presents the major impediment to understanding God’s Word as moral, not intellectual. Our tendency is to suppress the truth by our unrighteousness (cf. Rom. 1:18). Therefore, robust consciousness of sin is called for (1 Tim. 1:15; James 3:2). Otherwise, hermeneutics can become an agenda for proving self-righteousness from Bible passages.

8. Let Scripture interpret culture rather than the other way around. Human experience and social conviction can result in distortion of the Bible’s teaching. Some interpreters in the pre-Civil War Southern United States justified slavery from the Bible. Today, many interpreters, even in church leadership, deny that Christ is the only way to salvation, that the Bible is completely true, that Jesus rose from the dead, and that sexual activity condemned by the Bible is wrong. In such cases, human cultural consciousness works to control the Bible’s message. Pushing back against such a tendency by following the hermeneutical rules listed here can lead to interpretation that is more faithful to God and His Word rather than to the whims of cultural change.

9. Pay attention to genre. The Bible contains various types of written expression: law, prophecy, song, proverb, history, epistle, Gospel, parable, prayer, and more. Some books combine more than one genre. A sound hermeneutic recognizes the universal and binding nature of some biblical statements (such as “You shall not steal”; Deut. 5:19) and the proverbial quality of other statements (such as “The fear of the LORD prolongs life, but the years of the wicked will be short”; Prov. 10:27). Proverbs are statements of general validity, not predictions of what will always happen in every imaginable case. The symbols of the book of Revelation call for a different hermeneutic than the clear descriptions of ship travel in Acts 27; 28. The Gospels present Christ in His historical ministry; the NT Epistles assume their readers have received the good news and believed in Jesus. They do not, therefore, tend to repeat or retell the narratives the Gospels relate. This does not mean that the Epistles discount the importance of Jesus’ earthly work and teaching, but that they belong to a different genre with a different aim.

10. Bear in mind the Bible’s overarching story and its glorious outcome. While the Bible contains innumerable complexities, in a sense it points to something basic and crystal clear: the story of God’s creation and redemption of the world. God will be enthroned, His people will exult in eternal fellowship with Him and with one another (Rev. 22), and His enemies will come to grief. A sound hermeneutic works to understand this sacred story better for the sake of human welfare, faithful retelling throughout the world (mission), and God’s eternal glory.

In conclusion, hermeneutics, properly understood and practiced, is key to understanding Scripture so that its truth is revealed to its best and highest effect. To labor at hermeneutics is to acknowledge dependence on Scripture for our salvation. For it is God’s Word written—properly interpreted—that by God’s Spirit brings us into fellowship with God through His Word made flesh (John 1:14; 1 John 1:1–3).

The Inerrancy of Holy Scripture

MARK ROSS

The doctrine of the inerrancy of the Holy Scriptures states that the sixty-six books of the Old and New Testaments are the Word of God written and thus are without error in all that they teach. This is the view of the Scriptures found in the Bible itself. It has been the historic teaching of the church since its earliest days, though the term inerrancy did not become commonplace until the nineteenth century. The doctrine derives from the fact that both the Old and New Testaments uniformly present the Scriptures as the very words of God. Being God’s words, the Scriptures cannot teach anything that is false any more than God can teach what is false. They must be as faithful and reliable as God Himself is: “For the word of the LORD is upright, and all his work is done in faithfulness” (Ps. 33:4).

The first Scriptures to be written originated around the time of the exodus from Egypt; they record the LORD’s covenant with His people. Moses was commanded to write down the words of God after the battle with Amalek (Ex. 17:14–16). Moses further recorded God’s words to His people at Sinai (Ex. 24:4; 34:27), how He led the people in wilderness (Num. 33:2), and all that God revealed to the time of Moses’s death (Deut. 31:24). Moses commanded that this “Book of the Law” be placed alongside the ark of the covenant within the Most Holy Place (Deut. 31:26). The ark contained the two tablets of stone on which were written the Ten Commandments, engraved by the finger of God (Ex. 31:18, Deut. 9:10).

The juxtaposition of the book written by Moses and the two tablets of stone written by God is very significant. It shows that the writing of Moses is equally authoritative to the writing of God. This is confirmed when God commissions Joshua: “Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go. This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it” (Josh. 1:7, 8). The words written by Moses are the words commanded by God. At the end of his life, Joshua renewed the covenant with God and gave additional statutes and rules for the people, and wrote the words in the Book of the Law of God (Josh. 24:25, 26). Then he set up a stone as a witness to the covenant, for the stone “had heard all the words of the LORD that he spoke to us” (v. 27). The words written by Joshua were thus the words that the LORD had spoken.

This identification pervades the Old Testament. Ezra “was a scribe skilled in the Law of Moses that the LORD, the God of Israel, had given” (Ezra 7:6). At the great assembly called by Nehemiah, Ezra read from “the Book of the Law of Moses that the LORD had commanded Israel” (Neh. 8:1). This book is subsequently called “the Book of the Law of God” (Neh. 8:18). The book is both the law of Moses and the law of God (Neh. 8:8). In the final oracle of the prophet Malachi, the LORD says, “Remember the law of my servant Moses, the statutes and rules that I commanded him at Horeb for all Israel” (Mal. 4:4). What Moses had written, God claims as His own words.

Moses was not the only prophet raised up by God. Samuel would likewise write down the rights and duties of kingship in a book and lay it up before the LORD (1 Sam. 10:25). The LORD also “spoke by his servant Ahijah the prophet” (1 Kin. 14:18) and by Jehu the prophet (1 Kin. 16:12). King Hezekiah ordered the worship of the temple “according to the commandment of David and of Gad the king’s seer and of Nathan the prophet, for the commandment was from the LORD through his prophets” (2 Chr. 29:25). Jeremiah was commanded to write in a book all the words that the LORD had spoken to him (Jer. 30:2; 36:2). He dictated the words to his scribe, Baruch, and when that book was read in the temple, the people “heard all the words of the LORD from the scroll” (Jer. 36:11). What Baruch had written at the dictation of Jeremiah was in truth the words of God.

The NT presents the same view of the Holy Scriptures. Matthew tells us that the Lord Jesus was born of a virgin in order “to fulfill what the Lord had spoken by the prophet” (Matt. 1:21; cf. 2:15). Jesus quotes Gen. 2:24 and identifies the words as those of God (Matt. 19:4). Peter says that “the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David” (Acts 1:16). In his sermon at Pentecost, Peter quotes words that were spoken “through the prophet Joel” as words that “God declares” (Acts 2:16, 17). He says God foretold the sufferings of Christ by the mouth of His prophets (Acts 3:18, 21). In Acts 4:24–26, Peter cites Ps. 2 as the words of the Sovereign Lord, “who through the mouth of our father David, your servant, said by the Holy Spirit” (v. 25).

In speaking to the disbelieving Jews of Rome, Paul prefaces a quotation from Isaiah 6:9, 10 with the words, “The Holy Spirit was right in saying to your fathers through Isaiah the prophet” (Acts 28:25). When Paul preached the gospel to the Thessalonians, he thanked God that they when they “received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers” (1 Thess. 2:13). Paul expected the same respect from them for his written word, and put them under oath to have his letter read in the church (1 Thess. 5:27).

In Heb. 1, a number of quotations from the Old Testament are introduced as words spoken by God, and in the same book verses from Ps. 95 are cited as what “the Holy Spirit says” (Heb. 3:7). Peter teaches that the word of the Lord Jesus given through the apostles is of equal authority to the word spoken through the prophets (2 Pet. 3:2), and he specifically places the letters of Paul among the Scriptures (2 Pet. 3:16). Characteristically, then, the New Testament treats the words of the Scriptures as the very words of God, given through prophets and apostles by the Holy Spirit.

The identification of the words of the Scriptures with the words of God is due to the supernatural way the Scriptures came into being. Peter explains it most fully: “For no prophecy of Scripture comes from someone’s own interpretation, for no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Pet. 1:20, 21). The words are indeed human and they bear the distinctive characteristics of their authors. Yet the words are not merely of human origin, for “men spoke from God as they were carried along by the Holy Spirit.” The words are truly God’s words, though given through human authors.

The movement of Holy Spirit was not merely upon the human authors but in and through them to the very words that were written. For this reason Paul can say, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, for training in righteousness, that the man of God may be competent, equipped for every good work” (2 Tim. 3:16). Where Peter speaks of the process by which the human authors were “carried along by the Holy Spirit,” Paul speaks of the product that emerged, the Scriptures themselves, as “breathed out by God” (Gk. theopneustos). The “breath” of God produced the very text of Scripture. It is for that reason that theologians speak of verbal inspiration.

From its earliest days, the church has confessed the Scriptures to be the very words of God, and for this reason the church has confessed that the Scriptures are free from error in all that they teach. Clement of Rome wrote, “Look carefully into the Scriptures, which are the true utterances of the Holy Spirit.” So also Irenaeus: “The Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit.” Origen wrote, “The Scriptures were written by the Spirit of God.” Augustine held the same view: “For I confess to your charity that I have learned to yield this respect and honor only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error.”

This view of the early church fathers persisted through the Middle Ages. Thomas Aquinas, commonly regarded as the greatest of the medieval theologians, states it succinctly: “The author of Holy Writ is God.” John Wycliffe, the “Morning Star of the Reformation,” wrote: “Indeed, since the entirety of Holy Scripture is the word of the Lord, no testimony could possibly be better, more certain, or more efficacious. For if God, who cannot lie, has spoken something in his own Scripture, which is itself, the mirror of his will, then it is true.”

The Protestant Reformers shared with Rome the view that the Scriptures are the very words of God (while disagreeing with Rome on the inclusion of the Apocrypha within the canon). Luther’s famous declaration at the Diet of Worms (1521) denied the infallibility of the popes and councils, and held fast to the Word of God found in the Scriptures. He had great respect for the church fathers, yet he was “ready to trust them only when they prove their opinions from Scripture, which has never failed.” He cited approvingly the Nicene Creed, in its revised and enlarged form from the Council of Chalcedon (A.D. 451): “In the article of the Creed which treats of the Holy Spirit we say ‘Who spake by the prophets.’ Thus we ascribe the whole Scripture to the Holy Spirit.”

Calvin likewise cherished the Scriptures as the very words of God. In his commentary on 2 Tim. 3:16, he said, “This is the principle that distinguishes our religion from all others, that we know that God hath spoken to us and are fully convinced that the prophets did not speak at their own suggestion, but that, being organs of the Holy Spirit, they only uttered what they had been commissioned from heaven to declare.” Like Luther, Calvin held the early church fathers in high esteem, but he recognized a great distinction between their writings and those of the holy apostles who gave us the Scriptures. “Yet this, as I have said, is the difference between the apostles and their successors: the former were sure and genuine scribes of the Holy Spirit, and their writings are therefore to be considered the oracles of God.”

The view of the Reformers and the early church fathers would be enshrined in the great confessions and catechisms that emerged from the Reformation. The Belgic Confession of 1561 says, “We confess that this Word of God was not sent, nor delivered by the will of man, but that holy men of God spoke as they were moved by the Holy Ghost” (article 3). The Second Helvetic Confession of 1566, written by Heinrich Bullinger and later one of the most widely accepted Reformed confessions of the sixteenth century, says, “We believe and confess the canonical Scriptures of the holy prophets and apostles of both Testaments to be the true Word of God, and to have sufficient authority of themselves, not of men. For God himself spoke to the fathers, prophets, apostles, and still speaks to us through the Holy Scriptures” (ch. 1). The Westminster Confession of 1647 declares, “The authority of the Holy Scripture, for which it ought to be believed, and obeyed, depends not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God” (1.4).

After the birth of modern science and its attendant successes, there was growing confidence in the power of human reason to explain all things naturalistically. A new worldview emerged in which supernatural explanations generally, and the miracles of the Bible particularly, came under great suspicion among an increasing number of scholars. Eventually this skepticism spread into the churches as well, and the Bible came to be regarded as a book of human origin. In the nineteenth century, Charles Briggs, a Presbyterian minister and seminary professor, brought this controversy into the heart of the Reformed churches with The Bible, the Church, and the Reason (1892). Briggs’s challenge was forcefully met by the champions of inerrancy at Princeton Theological Seminary, especially by B.B. Warfield, whose articles, subsequently collected in The Inspiration and Authority of the Bible (1948), remain a bulwark for the defense of Biblical inerrancy.

It was during this time that the word inerrancy came into prominence. Previously, it was more common to speak of the infallibility of the Bible. For example, the Belgic Confession speaks of Scripture as the “infallible rule” (article 7), and the Westminster Confession speaks of the “infallible truth and divine authority” of the Bible (1.5). By using this word, both of these confessions mean that it is impossible for the Bible to teach error. But during the nineteenth century, as some scholars retreated from the identification of the Bible’s words with God’s words, the word infallible began to be used with a more restrictive sense, limiting the infallibility of the Bible to matters of religious faith and practice, allowing that the Bible contains errors in history or science. Defenders of the Bible’s full infallibility then began to use the word inerrancy in order to distinguish this position from the revisionist position that emerged.

During this controversy, the inerrancy position also began to be more commonly expressed with the specification that the inerrant word of God is to be found in the text of the autographa, the original manuscripts of the biblical books. Variations among the existing manuscripts of the Bible had been known since the early church period, and the possibility of errors in copying (and later publishing), or in translation, had also been recognized. The Renaissance emphasis of ad fontes  (to the sources) and the Protestant Reformation’s emphasis on sola Scriptura (Scripture alone) brought increased attention to the text of Scripture as found in the original languages of Hebrew, Aramaic, and Greek, rather than the Latin Vulgate translation made principally by Jerome in the late fourth century. The science of textual criticism proliferated, comparing existing manuscripts with one another in a systematic way so as to determine the text of the autographa. Consequently, more technically precise statements of the doctrine of inerrancy began to appear, for example in the statement of the Evangelical Theological Society from 1949: “The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs.”

With the continuation of the controversies into the twentieth century, a group of scholars committed to the doctrine of inerrancy formed the International Council on Biblical Inerrancy. Beginning in 1977, the council embarked on a ten-year program of conferences and publications aimed at providing a full defense of the doctrine of inerrancy against the existing challenges, and to stem the tide of defections from the doctrine that were occurring. The ICBI drafted the Chicago Statement on Biblical Inerrancy in 1978. It remains the fullest confessional treatment of the doctrine of inerrancy in the history of the church (see sidebar).

Nevertheless, challenges to the doctrine of inerrancy have arisen since the Chicago Statement was issued. The first major challenge came from Jack B. Rogers and Donald McKim, who contended that inerrancy was an innovation of the modern age. The influence of Karl Barth, who said that the Bible contains the Word of God but is not itself the Word of God, is also seen in contemporary evangelicals who promote alternative views to inerrancy. These proposals, however, fail to honor the profound testimony of Scripture to itself as the fully inerrant and infallible Word of God. Further, these proposals have significantly detrimental implications for doctrine, as well as church life and practice. In light of these perennial challenges, the church must always recommit itself to the high view of Scripture as reflected in the doctrine of inerrancy.

In 1978 the International Council on Biblical Inerrancy produced the Chicago Statement on Biblical Inerrancy, including a preface, a short statement, and a set of affirmations and denials clarifying and defending the short statement. Included below is the short statement.

A SHORT STATEMENT

1. God, who is Himself Truth and speaks truth only, has inspired Holy Scripture in order thereby to reveal Himself to lost mankind through Jesus Christ as Creator and Lord, Redeemer and Judge. Holy Scripture is God’s witness to Himself.

2. Holy Scripture, being God’s own Word, written by men prepared and superintended by His Spirit, is of infallible divine authority in all matters upon which it touches: it is to be believed, as God’s instruction, in all that it affirms: obeyed, as God’s command, in all that it requires; embraced, as God’s pledge, in all that it promises.

3. The Holy Spirit, Scripture’s divine Author, both authenticates it to us by His inward witness and opens our minds to understand its meaning.

4. Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God’s acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God’s saving grace in individual lives.

5. The authority of Scripture is inescapably impaired if this total divine inerrancy is in any way limited or disregarded, or made relative to a view of truth contrary to the Bible’s own; and such lapses bring loss to both the individual and the Church.

Interpreting Scripture by Scripture

MICHAEL S. HORTON

The Westminster Confession of Faith properly reminds us that not everything in Scripture is equally plain. Scripture interprets Scripture, and we learn the meaning of the whole canon of Scripture by studying its parts and the meaning of its parts by studying the whole. We have to interpret the more difficult passages in the light of clearer ones. This is not unlike putting a puzzle together—we need the box top (the image of the whole) and the puzzle pieces (the individual parts) in order to understand how everything fits together.

Of course, there is disagreement about which verses are “difficult” and which are “clear,” as well as which verses are more critical for salvation than others. Most would likely agree that where Christ was between the crucifixion and resurrection is less clear and less critical for salvation than His incarnation, active and passive obedience, resurrection, ascension, and return. Nevertheless, on a host of other points, the roads diverge. Most evangelicals, for example, would consider church government to be of secondary importance. For Eastern Orthodoxy, on the other hand, episcopacy is essential to the very existence of the church, and Rome takes it one step further, insisting on the primacy of the bishop of Rome.

Even when it comes to the gospel, there are quite different assumptions at play. Evangelicals have emphasized that the Bible clearly teaches our reconciliation to the Lord via the work of Christ that secures for us a new legal status of righteousness and its resulting peace with God, benefits that are received by faith alone and not due in any sense to our own works of obedience. Eastern Orthodox churches think that the clear and essential passages emphasize theosis—a process of being conformed to Christlikeness through deification that leads to final salvation through a combination of grace and free will. Roman Catholics have traditionally maintained that the clear and essential passages teach the reconciliation of humanity in the church through its management of the treasury of merit.

The oft-heard response to the aforementioned reality that “you have your verses and we have ours” can only weaken the believer’s confidence in the unity, consistency, and reliability of Scripture. Truth be told, we don’t have “our verses” and they don’t have “their verses.” God has “His verses,” and therefore all of them belong to “us,” and all of them fit together into a consistent whole because the Lord is not the author of confusion (1 Cor. 14:33). Scripture interprets Scripture, and if we feel compelled to embrace some passages and disregard others in order to maintain consistency, we haven’t really understood “our verses.”

THE UNITY AND DIVERSITY OF SCRIPTURE

Scripture is a canon. Because of its diverse genres and authorship spread over many times and places, the Bible is often properly said to be more of a library than a book. Nevertheless, there is a unity inherent to the Bible. We do not impose this unity on Scripture from outside. We do not force the pieces to fit. Scripture is inherently unified in its basic plot and teachings, which unity endures even as we see diversity in the course of God’s unfolding plan. As God acts in redemption, working differently in various periods through different covenants that together make up His covenant of grace, He also imparts revelation to interpret His acts. In the process, neither the unity nor the diversity is sacrificed for the sake of the other.

The Bible not only has diverse genres, it was written by diverse human authors “in many times and in many ways” (Heb. 1:1). Because inspiration is organic rather than mechanical, Scripture reflects the humanity and the divinity of its authorship.

REDEMPTIVE-HISTORICAL INTERPRETATION

We are sometimes bewildered by the diversity of the Bible, wondering how Leviticus or Esther bears any relation to Matthew or Romans. What is the thread that holds together all of the narratives, laws, wisdom, prophecy, poetry, instruction, and exhortation? Christ is the thread, the unifying message from Genesis to Revelation. When we read the Bible in the light of its main plot—Christ—things begin to fall into place. Behind every story, proverb, hymn, exhortation, and prophecy is the unfolding mystery of Christ and His redemptive work.

In Jesus’ time, the Pharisees were the guardians of the Bible. For their followers, they were its authoritative interpreters. Yet for them, the Bible was primarily a story about Sinai: the covenant under which Israel pledged to fulfill all of the commands of God’s law. For the Pharisees, the law was not the subplot—the “guardian” leading to Christ, as Paul states it in Gal. 3:24—but the main thing. According to the Pharisees, the Messiah would drive out the Romans and reinstitute the Israelite theocracy under the Mosaic law at his coming. The Messiah was merely a means to an end, not “the end [that is, goal] of the law,” as Paul identifies Christ.

Jesus Himself told us how to read the Bible the right way. He said to the religious leaders, “You search the scriptures, because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life” (John 5:39, 40). Jesus taught His disciples to read the whole Bible (at that point, the OT) in terms of promise and fulfillment, with Himself as the central character (Luke 24:25–27, 44–47). No matter how well they had memorized certain Bible verses or how quickly they could recall key moments in Israel’s history, the Bible was a mystery to them before Jesus explained it as His story.

Christ is the thread that weaves together all of the various strands of biblical revelation. Apart from Him, the plot falls apart into a jumble of characters, unrelated stories, inexplicable laws, and confusing prophecies. The disciples finally understood this point, since the gospel went from Jerusalem to the Gentile world through their witness. Even the apostle Peter, who had denied Christ three times, later wrote:

Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look. (1 Pet. 1:10–12)

God’s eternal Son is present at the beginning of the story at creation (John 1:1–3; Col. 1:15–20). He is the Rock struck in the wilderness for Israel’s sins (1 Cor. 10:4). And in the Bible’s closing book, He is God’s last Word, too: “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forever more, and I have the keys of Death and Hades” (Rev. 1:17, 18). In the heavenly scene, only the Lamb is able to open the scroll containing the revelation of all of history: “And they sang a new song, saying, ‘Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth’” (Rev. 5:9, 10). And everyone in heaven falls down before the Lamb in worship. That is the goal of God’s good news.

Some churches and some people don’t quite know what to do with the OT except perhaps to find moral examples, e.g., “dare to be a Daniel.” Viewing the people we read about in Scripture as moral examples is not inherently wrong, but if we read the Bible only to find moral examples, it becomes a disconnected collection of stories. But when we read the Bible in the light of the unfolding plot of redemption around Christ, otherwise unrelated books become a unified canon. Nevertheless, care is required because a redemptive-historical approach can sometimes turn every sermon into the same sermon wherein the people hear the same basic message of creation, fall, redemption, and consummation regardless of the passage being preached. Ironically, the very goal of redemptive-historical preaching is not met because believers are not led to see how this passage fits into the broader history of God’s purposes in Christ.

COVENANTAL INTERPRETATION

Reformed theology is covenant theology. God’s unfolding purposes in Christ are realized in a covenantal relationship. Furthermore, classic Reformed theology discerns in Scripture three overarching covenants: the covenant of redemption, made in eternity between the persons of the Godhead with Christ as the mediator of the elect; the covenant of works, made by God with Adam as the federal representative of humanity; and the covenant of grace, made by God with believers and their children in Christ as the last Adam.

In the major Reformed systems, these covenants are understood as the architecture of Scripture. We don’t always see a building’s architecture—its supporting framework and columns. Similarly, these covenants are not always explicit in every passage. We need not turn every sermon into a covenant theology lecture in order to interpret the Scriptures covenantally. As with redemptive-historical interpretation, the Bible’s covenant theology is something that we should read out of Scripture and bring with us as preachers, hearers, and readers of each text. It is not something to be imposed artificially on every individual passage. We must hear each text, not just repetitions of covenant theology.

Therefore, we have no “canon within a canon,” no selection of passages that are more important than others—all Scripture is God-breathed and therefore useful for norming the church’s faith and practice. We need the box top and the puzzle pieces, the forest and the trees. In fact, it’s the pieces that make up the puzzle and the trees that make up the forest. We need to recover our confidence that the Father who inspired these texts by His Spirit, with His Son as its central content and His covenants as its architecture, is Lord of the parts and of the whole.

New Testament Textual Criticism

MICHAEL J. KRUGER

Because our modern Bibles are neatly bound together in printed editions or even read on a computer screen, we can easily forget that ancient believers had a very different experience. Before the invention of the printing press, the Scriptures could only be accessed in the form of handwritten manuscripts. In order for any text in the ancient world to be transmitted or “published,” it first had to be copied by hand—letter by letter and word by word. As that book spread, more copies would be made. Then copies would be made of the copies. And on it would go. This could be a laborious process (especially for longer texts), and scribes would occasionally make mistakes. Words might get left out. Other words might be replaced with a synonym. Others would be misspelled. Thus, unlike today, a copy of a particular book in the ancient world could—and often would—be slightly different than another copy of that same book. The task of textual criticism is to analyze the textual differences between these various copies and to reconstruct, as much as possible, what the original text would have said.

Of course, when it comes to reconstructing the text of the New Testament, the task of textual criticism takes on a more significant role. There is relatively little concern over whether we can accurately reconstruct the texts of Homer or Tacitus—those writings are not regarded as containing the words of God. People do not trust these writings as the basis for their religious expression. But as Christians we understand that the New Testament documents are sacred Scripture. So, whether the words of the New Testament—and thus the words of Jesus—can be recovered is of utmost importance for the Christian faith. Christians cannot rely on the words of Jesus if they do not, in fact, possess the words of Jesus.

It is the purpose of this article to explore the state of the New Testament text. Do we have good reasons to think that we can recover the original words of the New Testament with a reasonable level of certainty? Although there are some modern scholars who are highly skeptical about recovering the text of the New Testament—and have challenged the integrity of the Christian faith on these grounds—the historical practice of textual criticism has not been nearly so pessimistic. Certainly this does not mean there are no thorny issues, or that decisions between textual variants are always clear. But, as a whole, scholars have recognized that we are able to recover the New Testament text in a manner that is so very close to the original that there is no material difference between what the biblical authors wrote and what we have today. We shall now turn to the four tenets of textual criticism that have led scholars to this conclusion.

1. THE ORIGINAL TEXT PRESERVED (SOMEWHERE) IN THE OVERALL TEXTUAL TRADITION

If we are trying to recover the original text of the New Testament, we first have to ask whether there are good reasons to think that it has been preserved somewhere within the manuscripts at our disposal. Or to put it another way, do we have enough New Testament manuscripts to make us think that at least some of them contain what was originally written, even if others have been changed? A key issue, then, is the quantity of manuscripts. As scholars seek to recover the original wording of any text, the more copies we possess, the better. The higher the number of manuscripts, the more assurance we have that the original text has been preserved somewhere in the manuscript tradition.

When compared to other documents of antiquity, the quantity of New Testament manuscripts is overwhelming. Although the exact count is always changing, currently we possess more than 5,700 manuscripts of the New Testament in Greek alone. No other ancient document even comes close to that number of copies. Moreover, we possess thousands more manuscripts in other languages. The total for just our Latin manuscripts of the New Testament exceeds ten thousand copies, and we possess thousands more in Coptic, Syriac, Gothic, Ethiopic, Armenian, and other languages. In addition to all these manuscripts, there are also a countless number of citations of the New Testament preserved in the writings of the early church fathers—so many, in fact, that we could reconstruct almost the entire New Testament text just from these citations alone. Thus, if there were ever an ancient text that had enough extant manuscripts (and other witnesses) that we could be reasonably assured that the original text has been preserved for us in the multiplicity of copies, then the New Testament would be it. Most scholars working with ancient texts have large gaps in the manuscript witness to the original text. When it comes to the New Testament, scholars do not have that problem at all.

The large quantity of manuscripts should also be considered alongside the fact that a number of these manuscripts come from a very early time period, even as early as the second century. Indeed, a papyrus fragment called P52, which contains a bit of the gospel of John, is our earliest New Testament manuscript and dates from c. 125, only thirty to forty years after the gospel was written. The brief time span between the production of the New Testament and our earliest copies gives us access to the New Testament text at a remarkably early stage—much earlier than most classical works of antiquity—making it unlikely that the textual tradition could have been substantively altered within this time frame.

The early date of these manuscripts, combined with the large quantity, provides good grounds for thinking the original text has been preserved somewhere within the manuscript tradition. If so, then the challenge of textual criticism is a different one than we might expect. It is not that we are lacking in material (as if the original words were lost); rather, we have so much material (the original words, plus some variations).

2. THE VAST MAJORITY OF SCRIBAL CHANGES ARE MINOR AND INSIGNIFICANT

Given that there are scribal variations within the multiplicity of New Testament manuscripts we possess, we now turn our attention to the nature of these variations. How serious are these changes? Do they pose considerable problems? It might seem reasonable to evaluate the seriousness of these variations on a numerical basis. Perhaps we could just add up all the textual variations and we would have our answer. All scholars agree that there are thousands of textual variants throughout our many manuscripts, maybe two hundred thousand or more (no one knows the exact number). Although at first glance this may seem to be an overwhelming number—more variants than the number of words in the New Testament—we must remember that sheer statistics do not tell the whole story.

The problem with a numbers-only approach to assessing textual variation is that it does not address the kind of textual variations in the New Testament. The issue is not just the quantity but the quality of variations. Scholars have long recognized that the vast majority of textual variations in the New Testament are ones that can legitimately be regarded as insignificant. By “insignificant,” we mean that they do not pose an obstacle to reconstructing the original text. Most scribal variations in the New Testament are quite minor—run-of-the-mill scribal slips that would exist in any ancient document. Examples include spelling differences, nonsense readings, meaningless word order changes, and the like. Even though these types of changes are quite abundant, they are also quite irrelevant, at least for establishing the reliability of textual transmission.

But there is another important, and often overlooked, fact about the quantity of variations. The reason we know about these many variations is because of the large quantity of manuscripts we possess (as noted above). If we only possessed a handful of manuscripts, we would have very few textual variations to account for. But since we have thousands of Greek manuscripts, the overall quantity of textual variants dramatically increases. The more manuscripts that can be compared, the more variations can be discovered. Thus, the overall quantity of variations is not an indication of scribal infidelity, but is simply the natural consequence of having more manuscripts than any other historical text. It is actually to our benefit that we have so many manuscripts to compare. Otherwise, we would be completely dependent on a very small number of manuscripts, including the errors they contain, much like we are for other ancient authors such as Homer.

3. OF THE SMALL PORTION OF VARIATIONS THAT ARE SIGNIFICANT, OUR METHODOLOGY CAN DETERMINE, WITH A REASONABLE DEGREE OF CERTAINTY, WHICH READING IS THE ORIGINAL TEXT

We have argued that the vast majority of textual changes are insignificant. However, there remains a small portion of textual variants that can be deemed “significant”—i.e., they change the meaning of the text in some fashion. Thus, one might conclude that these sorts of changes present a real challenge to the textual integrity of the New Testament. However, these changes only threaten the integrity of the New Testament if we are unable to identify them as changes. In other words, these significant variants would be a problem if every one of them was equally viable and we had no way of knowing which reading was original. But, we do have a way of knowing which reading is most likely the original. The field of textual criticism has a methodology by which these determinations are made. Indeed, the field of textual criticism would not even exist if it were not possible to determine, at least to some extent, which reading was original. If that is the case, then these few “significant” textual variants do not materially affect the integrity of the New Testament because, put simply, we can usually spot them when they occur.

4. THE REMAINING NUMBER OF UNRESOLVED VARIANTS ARE VERY FEW AND NOT MATERIAL TO THE STORY/TEACHING OF THE NEW TESTAMENT

A very small number of significant variants remain where our methodology is not always able to reach a certain conclusion in either direction. In such a case, we may have two (or more) different readings and not know for sure which one is the original. For example, Luke 22:43, 44 famously describes the anguish of Jesus in the garden: “And there appeared to him an angel from heaven, strengthening him. And being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.” Although these verses are included in a number of early manuscripts (and church fathers), they are also omitted in a number of other early manuscripts (and church fathers). The evidence is quite divided, making it difficult to know which reading is original.

It is here, then, that we face a situation where we simply do not know which particular reading of the New Testament is the correct one. Do such instances challenge the integrity of the New Testament text? Not at all. For one, these instances are extremely rare. These sorts of situations affect only a tiny proportion of the New Testament text. Moreover, it should be noted that these instances, even when they do occur, do not affect any biblical doctrine. In regard to Luke 22:43, 44, it is clear that either reading is consistent with the teachings of Scripture. Even if we conclude that these verses were added later, we can deduce the same truths from other New Testament passages. Other texts tell us that Jesus felt serious sorrow and anguish in the garden (Matt 26:37, 38; Mark 14:34), that He was a real human being who could suffer (Heb. 2:17, 18), and that He was often attended by angels in times of suffering (Mark 1:13). So, in the end, neither option really affects our view of Jesus or the message of the New Testament. A single textual variant cannot negate important biblical doctrines because such doctrines are not based on single biblical phrases or sentences in the first place. Doctrines arise out of the whole testimony of Scripture to a specific issue.

In sum, these four tenets provide very good reasons to affirm the overall integrity of the New Testament text. In our quest for the original text, we must beware of adopting an “all or nothing” approach. Some will suggest that either we know the wording of the original text with absolute certainty in every single instance without exception (meaning we have the original copies written by the biblical authors, called the autographs, or perfect copies of them), or we can have no confidence at all in the wording of the original text. But this is a false dichotomy. Although we do not have absolute certainty about the original text in every single instance, we have sufficient certainty about the original text that enables us to be confident that we possess the authentic teaching of Jesus and His apostles.

Old Testament Textual Criticism

T. DESMOND ALEXANDER

As you read this richly annotated study Bible, it is easy to forget that the earliest copies of the Bible were very different in format from what we have today. Had you owned a Hebrew Bible or Old Testament in the time of Jesus, it would have been a collection of twenty-two or twenty-four scrolls, all of which would have been handwritten by scribes.

Only at the end of the first century A.D. or early in the second century A.D. was the codex invented—several sheets of papyrus or parchment stacked together and folded in half to form the ancestor of the modern book. This new format, however, took some time to catch on. From surviving materials it appears that scrolls and codices were in equal use around A.D. 300. By the sixth century A.D. this had changed, as the codex became the preferred format for Christian literary texts. Regardless of which format was used, every biblical manuscript was copied by hand, a slow and demanding task.

A natural consequence of this hand-copying process was that minor errors inevitably were made by the copyists and were left in certain manuscript copies. The task of textual criticism, then, is to sift through the vast number of manuscripts available in order to offer the most reliable witness to the original autographs of Scripture (see theological article “Textual Criticism”). OT text criticism works with these manuscripts to discern copyist errors and determine what the prophets actually wrote.

Textual criticism of the OT was dominated for centuries the Masoretic Text (MT). This text was the work of a group of Jewish scholars known as the Masoretes, who were active from A.D. 600 to 1000. The Masoretic Text is reflected in the manuscripts Codex Cairensis (A.D. 895/6), the Aleppo Codex (c. A.D. 925), and Codex Leningradensis (A.D. 1008/9). Of these, only the Codex Leningradensis preserves the entire Hebrew Bible. For many years, these manuscripts—along with fragment of a text from c. 150 B.C., called the Nash papyrus, which contains a form of the Ten Commandments and the beginning portion of the Shema (Deut. 6:4, 5)—were the oldest known manuscript copies of the Hebrew Bible.

Despite the difficulty of hand-copying texts, the Masoretes did remarkably careful and accurate work. They adopted a very serious attitude toward ensuring that the text of the Hebrew Bible was preserved accurately. Out of concern to ensure the accurate transmission of the biblical text, the Masoretes counted the number of letters in an OT book and also noted the middle word of the book. These and other measures were intended to prevent errors by copyists, giving them a standard against which they could check their work. As a result, the various manuscripts exhibiting the MT demonstrate astonishing unanimity. For many years, however, it was impossible for scholars to know how faithful the MT was to the original, since there were no older manuscript copies from a period closer to the actual composition of the OT to which the MT could be compared.

That all changed in 1947. That year, archaeologists and biblical scholars were surprised to discover a collection of partially decomposed remains of ancient Hebrew scrolls in caves near Khirbet Qumran, close to the northwestern shore of the Dead Sea. Among the first scrolls discovered at Qumran were one complete and one partial copy of the Hebrew text of Isaiah. From the style of writing used in these copies, scholars quickly realized that they predated the medieval MT manuscripts by many centuries. Eventually, more than two hundred biblical scrolls, many in a very fragmentary condition, were recovered from the Qumran caves.

Otherwise known as the Dead Sea Scrolls, the library discovered at Qumran is a unique source of new material that provided a wealth of Hebrew biblical manuscripts that were copied between c. 250 B.C. and A.D. 70. We now have copies of the Hebrew biblical text that are a good one thousand years older than what we had before this discovery, giving us Hebrew manuscripts copied during a period much closer to when the biblical text was actually written. The Dead Sea Scrolls have contributed significantly to our knowledge of the original text of the OT, even if scholarly opinion remains somewhat divided as to how all this new evidence should be interpreted.

The Qumran scrolls bear witness to the fact that the text of the Hebrew Bible preserved in the medieval MT codices closely resembles manuscripts that were in circulation a full millennium earlier. This is especially evident when the MT text of Isaiah is compared with the two main manuscripts of Isaiah found at Qumran. After years of careful research, most scholars are convinced that only a dozen or so minor changes need to be made to remove copyist errors from the MT text of Isaiah. Almost all of these changes involve modifying one or two letters in Hebrew. None of these changes affect our doctrinal understanding but are relatively insignificant alterations.

This explains why translations of the Bible made after 1947 occasionally differ from the King James Version of 1611. The modern translations take into account the new evidence provided by the biblical manuscripts from Qumran, evidence that the King James Version translators did not possess. Thus, for example, the KJV translates Is. 49:24 as follows: “Shall the prey be taken from the mighty, or the lawful captive delivered?” The ESV, drawing on the textual evidence from Qumran, modifies the final clause of the verse: “Can the prey be taken from the mighty, or the captives of a tyrant be rescued?” In this instance, textual critics have to decide whether the original reading of the verse as penned by Isaiah refers to a righteous man or a tyrant. A similar type of scribal error comes at the start of Is. 21:8. The KJV reads, “And he cried, A lion,” whereas the ESV states, “Then he who saw cried out.” Modifying one Hebrew word results in the word’s being understood as either a “lion” or a “lookout/watchman” (in the ESV, “he who saw”). As these examples illustrate, most copyist errors do not radically change the sense of a verse or passage.

In the light of such evidence, we may state with confidence that although our earliest complete copy of the Hebrew Bible is from A.D. 1008/9, it nevertheless accurately reflects the text used centuries earlier. This testifies to the extraordinary care with which the people of God have always sought to preserve the Word of God as it was first written.

Apart from the newly found evidence provided by the Dead Sea Scrolls, OT textual critics also look to the early translations of the Hebrew Bible into other languages (e.g., Aramaic, Greek, Syriac, Latin). Of these, the most significant are translations of individual OT books into Greek. While the earliest of these translations go back to the third century B.C., the quality of translation varies considerably from book to book. Of the Greek OT manuscripts that survive, the Codex Vaticanus (fourth century A.D.) preserves a nearly complete Greek translation of the Old Testament.

The evidence provided by the Greek translation, otherwise known as the Septuagint, has to be assessed judiciously. Occasionally, the translation provided by the Greek manuscripts may be less than helpful. An interesting example of this concerns the way in which the Greek translators rendered the Hebrew noun re’em using the term monokeros, which means “one horn.” Influenced by the Greek version, the KJV translates re’em as “unicorn.” While this translation of re’em worked on most occasions, a problem arose with Deut. 33:17. Here the KJV reads: “His glory is likethe firstling of his bullock, and his horns are likethe horns of unicorns: with them he shall push the people together to the ends of the earth: and they arethe ten thousands of Ephraim, and they arethe thousands of Manasseh.” However, the Hebrew text refers to only one re’em, implying that it has more than one horn. This difficulty disappears, however, when it is recognized that the Greek translators were mistaken in their translation of re’em. With the discovery of Mesopotamian inscriptions, we now know that a re’em is a two-horned wild ox. This is reflected in the translation of the NKJV: “His glory is like a firstborn bull, And his horns likethe horns of the wild ox; Together with them He shall push the peoples To the ends of the earth; They arethe ten thousands of Ephraim, And they arethe thousands of Manasseh.”

While Deut. 33:17 illustrates the shortcomings of relying too much upon the ancient Greek versions, other examples may be found where the Greek translation possibly preserves a better reading than that of the MT. The KJV of 1 Sam. 8:16 reads, “And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put themto his work.” The NIV, influenced by the Septuagint, replaces “your goodliest young men” with “the best of your cattle.” In Hebrew, altering one consonant changes the word for “cattle” into the word for “young men.” At some point, a copyist misread the original text. As for which reading was actually penned by the author of 1 Samuel, this is difficult to determine. Fortunately, the overall sense of the verse remains unaltered regardless of which reading is adopted.

Aside from translating the books of the OT from Hebrew into Greek, translations into Aramaic were also produced in the ancient world. These became necessary as more and more Jews during the late OT and intertestamental periods used Aramaic as their everyday language. (The influence of Aramaic is apparent in the OT itself; half of the book of Daniel and portions of Ezra were composed in Aramaic rather than Hebrew.) Unfortunately, the surviving Aramaic translations, known as Targums, are much more than translations of the Hebrew Bible. They vary considerably from one another and tend to be far from literal renderings, being closer to paraphrases of the Hebrew text supplemented with interpretative comments.

Deut. 1:1 illustrates well the nature of the Targums. The NKJV provides a literal translation of the Hebrew: “These arethe words which Moses spoke to all Israel on this side of the Jordan in the wilderness, in the plain opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab.” The most literal Targum, known as Onkelos, renders this verse as follows: “These are the words which Moses spoke with all the Israelites beyond the Jordan reproving them on account of their wrong conduct in the desert and because they had angered [God] in the plain, opposite Yam Suf in Paran where they slandered the manna, and in Hazeroth where they angered [God] concerning the meat and because they served the golden calf.” Clearly, the wording of Onkelos differs considerably from the Hebrew text. However, the contents of Onkelos make a little more sense when it is noted that the Hebrew word laban means “white,” the color of manna, and zahab means “gold.” The Aramaic translator of Onkelos incorporates interpretative comments on the significance of the original text. In doing so, he goes well beyond merely translating the Hebrew text into Aramaic. Given the nature of the Targums, they have to be used with great caution when trying to reconstruct the Hebrew text behind them. This style of translation may also have had an impact on how early Greek translations were made.

In addition to the ancient Hebrew manuscripts, the Septuagint, and the Targums, OT scholars also consult the Samaritan Pentateuch, the Syriac Peshitta, and various Latin versions of the OT. The Samaritan Pentateuch is a Hebrew version of the first five books of the OT that contains alterations to justify peculiar Samaritan beliefs such as God’s choice of Mt. Gerizim as the place of sacrifice, not Mt. Zion. The value of the Samaritan Pentateuch as a witness to the original text of the OT is somewhat limited, but it is still consulted by OT textual scholars. The Peshitta is an ancient translation of the Old and New Testaments into Syriac, and scholars are uncertain as to its origins. Because it was strongly influenced by the Septuagint, the Peshitta is often a better witness to that translation than it is to the original Hebrew text of the OT, but it still has some value for determining what was originally written by the Hebrew prophets. Finally, scholars also consult various Old Latin translations of the OT produced before the end of the fourth century A.D., as well as the Latin Vulgate that became the standard Latin translation of the Western church from the end of the fourth century onward. These Latin translations are also important, but their witness to the original Hebrew text varies depending on how literally the Hebrew was translated at different points in the process, and some portions of these Latin translations are freer and less literal translations of the Hebrew than other portions.

All of the foregoing examples illustrate something of the challenge that textual critics face as they seek to understand the history of the OT text. Although there are still many questions to be answered and textual critics continue to understand more of the process by which the Bible came to us, we may be certain that what we read in our English Bibles, allowing for translation, accurately reflects the original autographs.

The Preaching of the Reformation

STEVEN J. LAWSON

Every season of reformation and every hour of spiritual awakening has been ushered in by a recovery of biblical preaching. This cause and effect is timeless and inseparable. Such was the case in the sixteenth-century Protestant Reformation. Martin Luther (1483–1546), John Calvin (1509–64), and other Reformers were sovereignly raised up by God to lead this history-altering era. At the forefront, their recovery and commitment to expository preaching helped launch this religious movement that turned Europe and, eventually, Western civilization upside down. With sola Scriptura as their battle cry, a new generation of biblical preachers restored the pulpit to its former glory and revived apostolic Christianity.

For centuries, the medieval Western church had displaced the primacy of preaching, subjugating the pulpit to a peripheral role. In its place came the domination of the Mass, ritual, and ceremonies. Ecclesiastical traditions and papal decrees were heard, not the truth of Scripture. The dawning of the Reformation reestablished the centrality of biblical preaching, unleashing an army of preachers whose voices would not be silenced. The great events and achievements of this period were largely the work of preachers who boldly proclaimed the truths of the Word of God. Preaching and reform in the church became inseparably bound together.

The Reformation would not have been possible without the revival of the sermon. After having been displaced for more than a millennium, since the fifth century, the exposition of Scripture became the foremost feature in sixteenth-century Protestant worship. The pulpit, now restored to its rightful primacy, was elevated higher than the altar and became the dominant force within the church. But what were the crucial elements that characterized this renewal of preaching during the Reformation?

First, it was biblical preaching. The Reformers stood firmly on the principal commitment to sola Scriptura, or “Scripture alone.” The supreme authority of the Bible once again ruled the church. Accordingly, they believed the minister’s chief mandate was to preach God’s Word. The minister was not to preach merely about the Bible but to expound the very text of Scripture. Their sacred task was limited to the ministry of God’s Word. In their view, everything that did not find its foundation in the Word of God was utterly futile.

As the Reformers stepped into the pulpit, they always had before them a specific text. Their terminology hardly moved outside the Bible. Common words such as justify, elect, redeem, sin, repentance, grace, prayer, and judgment were freely used with proper explanation. This was the unshakeable foundation of their preaching––the faithful exposition of Scripture itself. They firmly believed God spoke when the Bible was proclaimed. “Thus says the Lord” became their anthem in this grand revitalization of truth.

Second, it was sequential preaching. The predominant Reformation approach to preaching was to preach systematically through entire books of the Bible. They maintained tota Scriptura—all of Scripture—affirming that every truth of God’s Word was to be preached. As these extraordinary expositors moved through books of the Bible verse by verse, increasing momentum was achieved as each message built upon the sermons preceding it. As they unfolded and unpacked each individual text, the force of Scripture’s argument increased and the congregation was exposed to its saving and sanctifying power. By their sequential exposition, the Reformers left no doctrine untaught, no sin unexposed, and no promise undelivered.

John Calvin, one of the leading Magisterial Reformers, became a chief example of consecutive exposition during his ministry in Geneva. He preached consecutively through the following books: Genesis (123 sermons), Deuteronomy (201), Judges (a short series), 1 Samuel (107), 2 Samuel (87), 1 Kings (various sermons), Job (159), individual psalms (72), Ps. 119 (22), Isaiah (353), Jeremiah (91), Lamentations (25), Ezekiel (175), Daniel (47), Hosea (65), Joel (17), Amos (43), Obadiah (5), Jonah (6), Micah (28), Nahum (not recorded), Zephaniah (17), a harmony of the Gospels (65 sermons, concluding when he died), the Gospel of John and Romans (at Strasbourg), Acts (189), 1 Corinthians (110), 2 Corinthians (66), Galatians (43), Ephesians (48), 1 and 2 Thessalonians (46), 1 Timothy (55), 2 Timothy (31), and Titus (17). Such sequential exposition was characteristic of Reformed pulpits.

Third, it was exegetical preaching. In 1516—exactly one year before Martin Luther posted his Ninety-Five Theses—the leading humanist of the day, Desiderius Erasmus of Rotterdam (1466–1536), finished a ten-year effort to collect and collate various Greek manuscripts of the New Testament. Until that time, scholars had only the Latin text available for study. Erasmus’s Greek New Testament made an extraordinary impact upon preaching during the Reformation. With it, the Reformers were able to move beyond the Latin translation to the precise meaning of the original language in which the New Testament was written. They were able to go ad fontes––to the sources—to the primary source of the biblical text.

The Reformers followed the modern grammatical-historical exegesis that affirmed the biblical authors, like all sensible writers, wrote with specific intentions and to convey one main truth in each sentence they wrote. They believed that the primary task of the preacher is to unfold the mind of the biblical author who wrote the text used as the basis for the sermon. In discovering the authorial intent, the Reformers insisted on the sensus literalis, the literal sense of the biblical text. In other words, the true meaning of Scripture is its natural and obvious meaning. In establishing the literal meaning of a text, the Reformers held firmly to the analogia fidei, the analogy of faith, which is to say that the Bible speaks with one voice, never contradicting itself. Thus, the Reformers declared, sacra Scriptura sui ipsius interpres––Scripture interprets Scripture. The Bible is its own interpreter.

Fourth, it was fearless preaching. As they stood in the pulpit, the Reformers were remarkably direct and straightforward in their proclamation. Believing Christ is the head of the church, the Reformers daringly opposed the established papal supremacy, governmental authorities, ecclesiastical councils, and centuries of lifeless traditions. They stood against the dead religion of the day and courageously preached biblical truth in the face of mounting opposition. Even in the face of martyrdom, they boldly declared the whole counsel of God.

In their preaching, the Reformers were forthright and courageous. They did not seek popularity by withholding any portion of the truth from their listeners. Their speech had a prophetic edge as they confronted the glaring errors of the day. They did not tone down their message for fear of reprisals. They bravely spoke up knowing they could be forced to pay a high price for the substance of their message.

Fifth, it was passionate preaching. The Reformers demonstrated that neither mere assent to the truth nor doctrinal correctness is enough for effective gospel influence. There must be the power of the Holy Spirit to accompany the truth both in the preacher and the listener. Therefore, as they stood before the people with an open Bible, they issued an energetic declaration of the truth. They chose not to stoically read from a written manuscript with a monotone voice. Instead, they issued a spontaneous delivery with fiery passion that flowed out of deep convictions. They preached with an exuberant style of delivery, which was unencumbered and unfettered.

Whenever they stood behind an open Bible, the Reformers knew they were delivering divine truth. They believed they were feeding the bread of life to starving beggars. John Calvin even called preachers to be like fathers “dividing bread into small pieces to feed their children.” Such immense inner conviction created great passion in their preaching. Such strong beliefs produced a compelling influence over their listener’s hearts. Even unbelievers were drawn to the force of their firm belief in the truth of God’s Word. The Reformers became divinely appointed spokesmen for God, bringing the truth on His behalf in a persuasive manner.

Sixth, it was understandable preaching. These brilliant pastor-scholars intentionally chose to preach with simple words and understandable language. In the pulpit, their primary aim was not to parade their towering intellectual abilities before the congregation but to reach the ordinary person in the pew. To this end, their vocabulary was always accessible and familiar, never erudite or stilted. They sought to make the message of Scripture a personal matter, not a litany of philosophical musings that could not be understood.

The Reformers chose not to preach in Latin, as the people had grown accustomed to in the Roman Catholic Mass. Instead, they delivered their sermons in the native language of the people. As they preached, the genius of the Reformers was always hidden behind their desire to be clearly heard and plainly understood by their congregations. An orderly structure of thought for the sermon existed in their minds and was discerned by their listeners. The Reformers carefully articulated the central thrust of the text, developing the sermon in tight paragraphs of well-developed thought that were easy to follow.

Seventh, it was pastoral preaching. The Reformers lovingly exhorted their hearers by warmly connecting the truth to everyday circumstances. They preached with the intent to prompt and encourage their listeners to follow the teaching of Scripture. They often utilized first-person plural pronouns—us and we—as they admonished their congregation. Including themselves in the application and obedience to the text, they were warm and inclusive, not condescending and harsh.

The Reformers frequently urged self-examination by their listeners as they related Bible truth to their lives. After giving the proper interpretation of the passage, they pressed their congregations to diligently search their hearts to see how they measured up to the presented truth. Firm pastoral admonishment marked their preaching, especially when they were aware that members of their flock were involved in sinful action. These pastor-teachers openly attacked vices and challenged their listeners to constantly pursue holiness.

Eighth, it was polemical preaching. The Reformers believed biblical preaching demanded a defense of the faith. They were convinced the truth must be guarded from the encroachment of false teaching. To merely assert the truth, they maintained, was only half their duty. Systematic exposition necessitated confronting the devil’s lies in all their vile forms. Whenever the truth was attacked, they ran to the defense of the gospel. In their pulpits, they took every opportunity to refute all contradictions of the truth. The Reformers believed they must have two voices: one for gathering the sheep and another for warding off ravenous wolves.

Such a polemical stance meant their preaching was inevitably controversial. Religious disputes are unavoidable where divine truth confronts error and evil. The theological errors, which they vigorously opposed, served to make their preaching blood-earnest. In their hands, the Word of God was wielded like a sharp, two-edged sword that both tore down and built up, that struck dead and made alive. After centuries of spiritual apostasy, their preaching of the full counsel of God brought unavoidable conflict in a slumbering, spiritually stagnant church.

Ninth, it was evangelistic preaching. The Reformation marked the recovery of the true gospel of God. After centuries of its being obscured, these Protestant pulpits openly declared sola gratia, sola fide, and solus Christus, namely salvation is by grace alone through faith alone in Christ alone. With an eye on eternity, they preached the gospel to all people. They extended the free offer of the gospel, calling all men and women to repent and be saved. They warned of eternal death apart from personal faith in Jesus Christ. Therefore, they urged everyone to be converted so that they would find peace with God. A vehement evangelistic zeal burned in their hearts and moved them to spend and be spent in gospel advance.

In no way did their belief in the biblical doctrine of predestination thwart their evangelistic endeavor. To the contrary, the Reformers were impassioned with a great desire to reach lost souls. Their convictions regarding the sovereign grace of God in man’s salvation only served to embolden them to preach the gospel with unshakable confidence. They knew that they had to preach the message of the cross and leave the results to God.

Tenth, it was God-exalting preaching. The highest aim of all Reformation preaching was to leave its hearers with a profound sense of soli Deo gloria, that all things are to the glory of God alone. The whole sermon was a coronation of God, a magnification of His supreme majesty. The driving thrust of the pulpit was to bring their listeners before the absolute holiness of His glorious throne. This lofty theme penetrated every word of the sermon and created a theocentric worldview in which the unrivaled right of God to rule is beheld in every aspect of life.

The Reformers relentlessly magnified the grandeur of God in their preaching. They were always exalting the greatness of God. The intent of Reformed preaching was to usher the people into the presence of the Father. So greatly was God proclaimed that their listeners were awestruck and encouraged to come under the shadow of the Almighty. The Reformers always unveiled the glorious majesty of God as they made their plea to their congregation.

The great Reformers were among the most influential preachers in the history of the church. They were arguably the greatest theologians and commentators the church has ever known. First and foremost, however, these spiritual leaders were preachers. The Magisterial Reformers gave themselves to the exposition of the Word as perhaps no generation has before or after. May there be the dawning of a new day of biblical expositors who will return to old paths, to those trusted ways of biblical preaching. As it was in that day, may it be so again, post tenebras lux—after darkness, light.

The Reformation

STEPHEN J. NICHOLS

On October 31, 1517, Martin Luther posted his Ninety-Five Theses for debate on the church door at Wittenberg, Germany. The preface to the document reveals his motive in posting the theses: “Out of love for the truth and the desire to bring it to light.” By the end of his truth-seeking expedition, Luther was certain of one thing: his church, latter medieval Roman Catholicism, had lost its way. Quoting Scripture, Luther declares in Thesis 92, “Away, then, with all those prophets who say to the people of Christ, ‘Peace, peace’ and there is no peace!” So proclaimed the thesis that would be heard around the world, and so began the Protestant Reformation.

The Reformation was an ecclesiological, theological, political, and cultural movement of the sixteenth and seventeenth centuries that reacted against the errors of the Roman Catholic Church and the Holy Roman Empire, resulted in the emergence of Protestantism, and coincided with the Renaissance and the rise of the modern nation state.

In short, the Reformation was a rediscovery of the life and light found in Christ alone. This story of rediscovery gets told again and again during the Reformation. One such telling is found in the writings of Lady Jane Grey, who ruled as queen of England for all of nine days. Her reign ended when Mary, the daughter of Catherine of Aragon and Henry VIII, assembled an army, deposed Jane Grey, and imprisoned her in the Tower of London. On February 12, 1554, Jane was martyred. While in the tower, Jane was granted permission to keep a New Testament. On the morning of her martyrdom, she wrote an inscription on the flyleaf, asking the guard that it be delivered to her younger sister. She inscribed these words: “Rejoice in Christ, as I do. Follow the footsteps of your master Christ, and take up your cross. Lay your sins on his back, and always embrace him. And as touching my death, rejoice as I do, good sister, that I shall be delivered of this corruption and put on incorruption.” Jane’s resolve in the face of death was grounded not in any confidence in her own self, nor in following the rituals of the Roman Catholic Church. Her confidence came in, through, and by Christ alone.

Such confidence in the face of death was a rather rare commodity on the eve of the Reformation. The Medievalists had a saying: “In the midst of life, we die.” In one of his sermons, Martin Luther turned that saying around. Drawing from the recovery of the doctrine of justification by faith alone in the work of Christ alone, Luther thundered, “Nay, in the midst of death, we live.”

The rarity of confidence can also be seen in the common description of the medieval era as “the Dark Ages.” A pall had descended upon the Western world, and the gospel’s brilliance lay obscured by layers of spiritual darkness. In John Calvin’s Geneva, the Reformation motto post tenebras lux (after darkness, light) resounded with hope and joy. Through the Reformation’s rediscovery of the gospel, light overcame the darkness and life conquered death—the light and life that comes through Christ alone. In order to understand more fully what the Reformation brought about, we need to look at what it reacted against.

One of the things against which the Reformation reacted was the decline of the medieval Western church, a decline that took place in nearly every sphere. In the early centuries of the church’s life, the councils and the plurality of bishops ruled the church. By the 400s and 500s, power began to consolidate in Rome. Protestants largely consider Gregory the Great, bishop of Rome from 590 to 604, to be the first true pope, but even he did not have the power assumed by later pontiffs. Over the centuries of the Middle Ages, the administration of the church grew more and more into a hierarchy, increasing the power of the few, and eventually consolidating power in the office of the pope.

In addition to the decline in church government, there was also a decline in spirituality. Various movements in the church in the 1200s–1400s revealed the significance of the spiritual drift. The New Devotion movement, represented best by Thomas à Kempis’s The Imitation of Christ, called attention to the impiety that ruled. Thomas advocated a return to a more spiritual emphasis in the church focused on simply following Christ.

There was also a decline in learning and intellectual curiosity. The church’s treatment of Galileo, who was censured for his ideas, evidences the suspicion that the church had placed on learning, especially when such learning seemed to threaten the church’s authority. Illiteracy reigned on the eve of the Reformation, resulting in the masses’ being dependent upon a select few for understanding God, His world, and His will. Humanism and the Renaissance, typified in Gutenberg’s assiduous labors in perfecting the practice of movable type and the printing press, would begin to break the church’s lock on learning.

The root of the problem, however, surpassed mere administrative, spiritual, and intellectual decline. Medieval Roman Catholicism suffered from the deeper problem of theological decline and outright departure from the authority of Scripture. Other movements or attempts at reform addressed the symptoms of this malady, but a theological disease needs a theological cure. Recognizing this need, the Reformers addressed the disease with the precision of a surgeon’s knife.

The theological cure prescribed by the Reformers has been helpfully summed up in the five Reformation solas. These doctrines address three key areas:

1. Scripture

sola Scriptura (Scripture alone)

2. Christ, Sin, and Salvation

sola gratia (grace alone)

sola fide (faith alone)

solus Christus (Christ alone)

3. The Meaning of History and of Life

soli Deo gloria (to God alone be the glory)

1. SCRIPTURE

The doctrine of Scripture was central to the Reformation. The Bible had become obscured in Medieval Roman Catholicism after centuries of the elevation of tradition and the papal office as the church’s surest guides. When the text was consulted, it was Jerome’s Latin translation, also known as the Vulgate. As part of the Renaissance movement, Erasmus of Rotterdam published a Gk. text of the NT, alongside the Latin text, at Basel in 1516. Luther nailed his Ninety-Five Theses to the church door at Wittenberg one year later on October 31, 1517. Through his own reading of the Bible before 1516, and then through his reading of the Gk. text, Luther was led away from the traditions that obscured the gospel and rediscovered the heart of the gospel itself. The Reformation came to Switzerland, as Ulrich Zwingli pored over his copy of Erasmus’s Greek text and began preaching through the New Testament at Zürich on January 1, 1518. The church had departed from the sure foundation of God’s Word. Like the rediscovery of the law in OT times by Ezra, the return to Scripture by the Reformers resulted in a true revival and a true and lasting reform of the church. Scripture alone is the church’s sure and certain guide, and the church will lose its way when it drifts from this sure foundation.

2. CHRIST, SIN, AND SALVATION

As the Reformers read and preached the Word of God, the gospel broke forth. Before they could discuss salvation, however, the Reformers needed to engage the biblical teaching on sin. The reigning theology of the day had minimized sin to sins, making the issue one of quantity. The prescription then would be to store up merits (graces) alongside of demerits (sins). The stain of original sin was believed to be removed by the sacrament of infant baptism. Then sins committed through life could be dealt with through the sacrament of penance, by obtaining indulgences, and by being purified after death in purgatory. It was precisely the abuse of indulgences in the early 1500s that led Luther to pick up his mallet in protest.

As Luther continued reading Scripture, especially Romans, he learned that our problem far outpaces sins in the quantity. We are sinners at the root (radix in Latin). No matter how “saintly” we might act, we can never overcome our utter unrighteousness in the sight of a holy and righteous God. Sin is both quantitative (a matter of sins I commit) and qualitative (I am a sinner at the root).

As Luther continued to read Paul, he also learned that grace is not quantitative either. It, too, is qualitative. The key text for Luther is Rom. 3:21–26, which teaches that the righteousness that God demands of us is one that we cannot muster. Rather, it is the righteousness that Christ accomplished for us through his active and passive obedience in his life and in his death on the cross. Luther liked to call it an “alien righteousness” because it is apart from us and comes to us through Christ alone. We cannot earn it; it is precisely because this righteousness comes through Christ alone that we receive it only by grace alone through faith alone in Christ alone. And all this is from the gracious hand of God. In Rom. 5, Paul declares us to be at peace—only on the basis of our justification by faith because of Christ’s work on the cross (vv. 1–11). God meets us in Christ at the cross.

3. THE MEANING OF HISTORY AND OF LIFE

The Reformers taught that salvation from start to finish is entirely and solely the work of God. This view alone keeps the praise and glory where it belongs. Paul punctuates his glorious exposition of redemption in Eph. 1 with the refrain “To the praise of his glory.” Not only the work of salvation is aimed like an arrow at this target, but all of life and all of history. The last of the Reformation solas, soli Deo gloria (“for the glory of God alone”) expresses this well. Luther began life in a church that had obscured the infinitely greater light of God’s glory for the vain and lesser light of human achievement and human glory, and he and the other Reformers put the emphasis back where it belongs. All of history is moving toward a single purpose: the glory of God. God graciously grants to us that in our lives we can participate in the grand design.

Johann Sebastian Bach grew up in the shadow of the castle overlooking the town of Wartburg—the same castle where Luther was confined after the Diet of Worms and his famous “Here I stand” speech. Bach contributed significantly to the fine tradition of Christian music. Whether Bach composed pieces for the church or so-called secular pieces for nobility or state events, he always signed his pieces with two sets of initials: JSB (for his name) and SDG (soli Deo gloria). Bach understood that all of life can and should be lived for the glory of God alone.

Beyond these five solas and even beyond the church walls, the Reformation transformed society and culture in far-reaching ways. This is especially true with regard to the doctrine of vocation. The medieval church had sequestered vocation for church work only. Priests, monks, and nuns had a “calling,” but there was little religious significance in the daily activities of ordinary people. Luther challenged this distinction, referring to lay professions and our roles as husbands and wives, parents and children as “callings.” The Reformers articulated a robust doctrine of vocation, in which everything in life can be done for the glory of God.

By offering a new perspective on work, the Reformers returned dignity to labor and to economic pursuits. By no longer demanding celibacy of the priesthood, the Reformers returned married and family life to a place of honor, not seeing it as a hindrance to spirituality and piety, but as the context in which we work out our spirituality and devotion to God. The Reformers also believed that God reveals Himself in His world, and that we have the obligation to subdue his creation as vice-regents for his glory (Gen. 1:26, 27). This led the Reformers to enact more humane laws and emphasize the dignity of humanity.

The city of Geneva stands out here. Geneva took in hundreds of Protestant refugees who fled Catholic rule in England, Scotland, and Italy. By Calvin’s suggestion, Florentine jeweler refugees brought the watchmaking industry to Geneva. Under Calvin’s leadership, English refugees produced the Geneva Bible, which is considered to be the first modern study Bible.

The Reformation was first and foremost ecclesiastical; it was a reform of the church and of church life. One of the most pressing matters for the Reformers concerned the discussion of the marks of the true church. For centuries, only one church dominated the landscape. The Reformers called it a false church. On what basis? That question led to the discussion of the marks of the true church.

The Reformers settled on two marks: (1) The right ordering of the sacraments and (2) the preaching of the Word. Luther makes it clear, “We can spare everything, except the Word.” This emphasis led to the reformation of the church service, of preaching, and of the church’s calling in the world. In one sense, the Reformation can be seen as an answer to the crisis of authority. Throughout the Middle Ages, the Roman Catholic Church was the authority for and on everything. As the church crumbled, the question of authority was felt rather acutely. Though Renaissance thinkers in some ways broke away from the church, they still maintained strong ties to the church through its patronage of the arts. Many Renaissance figures stressed divine revelation as the source of knowledge. Eventually, though, the Renaissance set the trajectory for Modernism. Modernism clearly looked away from divine revelation and looked within for authority, emphasizing human autonomy and human rationality. The Reformers, however, looked to the only sure and certain basis of authority. They submitted themselves to the Word of God, which alone is the ultimate source for authority in all things. Strikingly, two sons of Geneva, John Calvin and Jean-Jacques Rousseau, arrived at rather different answers to the question of authority and rather different visions for society and culture. Modernity went the way of Rousseau. The church must go the way of Calvin.

Perhaps the Puritans, known as the “People of the Book,” best came to embody this Reformation principle of submission to the Word of God. In John Bunyan’s The Pilgrim’s Progress, Christian starts his journey with a burden on his back and a book in his hand. The burden, his sin, falls away when Christian comes to the foot of the cross and meets Christ. However, the book in his hand continues to guide him through his journey to the Celestial City. For the Puritans and Reformers, the Bible alone is our sure guide for life. As the church remains faithful to the Bible, she will also remain faithful to her mission, and the gospel will flourish.

The gift and the legacy of the Reformation entrusted to us is the rediscovery of the biblical doctrines embodied in the five solas. The church of every age needs to reformed by submitting to the authority of Scripture alone, proclaiming the gospel of grace and justification by faith alone through Christ alone, and by seeing all of life in the service of our primary vocation—living for the glory of God alone.

Worship

SINCLAIR B. FERGUSON

“Worship” (from the Old English weorthscipe, “worth-ship” or “worth-iness”) translates a variety of Hb. and Gk. terms used in Scripture to denote both the appropriate inner dispositions and the proper outer expressions involved in the recognition of and response to the God who reveals Himself in creation, providence and redemption as Father, Son, and Holy Spirit. These underlying concepts include bowing down before, kissing toward, expressing reverence and awe for, honoring the glory of, and serving.

Fundamental to biblical teaching is the principle that all creation, both visible and invisible, constitutes a magnificent temple reflecting the being and character of God (His “excellencies” or “perfections”; cf. 1 Pet. 2:9), and designed for His glory. Its every fragment reflects and in kaleidoscopic fashion displays His attributes in order to evoke worship (Ps. 19:1–4).

In the heavenly realm, the triune God is surrounded by angels, archangels, cherubim, and seraphim, whose knowledge of and love for Him so fills them with admiration and pleasure that they live in unceasing worship of Him (Rev. 4:6–11). His character as the thrice-holy One and His works of creation and redemption are the subject of their enquiry and the theme of their liturgy (Is. 6:3; 1 Pet. 1:12; Rev. 4:8, 11; 5:9, 10). While they reflect His perfections, they do so in a creaturely way and therefore even unfallen, sinless seraphim cover their faces as they chant the Trisagion (“holy, holy, holy”) to the Lord of hosts, recognizing that “the whole earth is full of [or the fullness of] his glory” (Is. 6:3).

Within the visible creation, Eden provided holy space, a worship center suitable for God’s image bearers (Gen. 1:26–28). There the inanimate creation provided adornment, expressing the beauty and harmony of God’s being. In response to this revelation, all living beings (animal and human) found their freedom, joy, and destiny in the admiration, worship, and service of God (Pss. 19:1; 29:1–9; 99:1, 2; 148:1–14).

There Adam and Eve were placed to engage in a “priesthood of all believers” (the language of Gen. 2:15 being reflected later in the service of the tabernacle; cf. Num. 3:6, 7, 32, 38). Their calling was to live in admiration of and harmony with Yahweh, the one true creator God and covenant Lord of Israel. Their service of worship was to expand and extend the earthly worship space (Gen. 1:26–28). The telos, or goal,of their worship appears to have been an eschatological consecration service in which the entire earth would be offered to the Lord in praise and thanksgiving. This, however, becomes fully clear only in the light of the last Adam’s undoing and reversal through the gospel (Matt. 3:5; 28:18–20; Rev. 5:10; 11:15) of the first Adam’s failure (1 Cor. 15:28; cf. Matt. 19:28).

God is worshiped as the covenant Creator (Gen 1:1, 2), Sustainer (Gen. 6:18; 8:20–9:17) and Savior (Gen 3:15; 12:1–3) who reveals His triune being and glory as Father, Son, and Spirit in His creating acts (Gen. 1), in His superintending of all nature (Pss. 19:1–6; 29:9), in judgment and salvation, in His Word (Ps. 119:105–12), and supremely in His Son (John 1:14–18; 12:28; 17:1–5; 2 Cor. 4:6; Heb. 1:1, 2). Worship of Him is thus informed by and reflects His self-revelation (Rev. 4:8, 11; 5:9, 10; 19:1–3, 5, 6–8). In particular, the purpose and destiny of man is to worship God—a reality so deeply embedded that rebellion against Him only perverts and redirects worship from the Creator to the creation as its object (Rom. 1:23, 25). God is to be worshiped for who He is (Rev. 4:8), for being the Creator (Rev. 4:11), and for His redemption in Christ (Rev. 5: 9–12). He is one, and since all three persons are engaged in each of His internal and external acts, He is worshiped as one. Yet in light of the appropriation of specific activities to one particular divine person, each person is also appropriately to be worshiped, praised, and adored in that respect (e.g., the Father for sending His Son, adopting us as His children; the Son for His obedience and sacrifice; the Spirit for applying redemption, etc.).

True worship, therefore, has its focus not on worship as such but on the triune Lord Himself. It is evoked in us by His self-revealing, is possible only through Him (Eph. 2:18), and is directed toward Him. God the Trinity is the sine qua non of our engagement in worship.

The fall brought about multivalent alienation—man from God, from fellow man, from creation, from himself. It also alienated him from the heavenly realm and its creatures. But now in Christ these two family branches, in earth and in heaven, have been reconciled (Col. 1:15–20). This worship will ultimately become fully one when all creation joins in unified praise of the Creator (Rev. 5:11–14). But in the NT, there are hints that earthly worship is already a participation in the unified worship of heaven (Heb. 12:22–24). Christ our high priest is the leitourgos, i.e., the “liturgist,” in the holy places of the true tabernacle, the “worship leader” in the church both heavenly and terrestrial. Present with His people in worship (Matt. 18:20; 1 Cor. 5:4), He encourages praise (Eph. 5:18; Col. 3:16), mediates prayer offered in His name, and also ministers His Word (Eph. 2:17) through the Spirit (1 Cor. 2:4).

Such worship is regulated by the character of its object, both in the inner disposition and its outward expressions.

In particular, God is triune; He is Father, Son, and Holy Spirit. Since Christ’s ascension, all true worship is to be expressed in a Trinitarian context (Matt. 28:18–20). Thus, in the communion with God that constitutes worship, He is specifically adored as the Father who has created, sustained, and elected His people; as the Son who became incarnate, died, was raised, has ascended, now reigns and will return; as the Spirit who glorifies the Son and unites us to Him in regeneration and adoption, and will finally transform us in glorification. True worship can never be monadic or unitarian. For God cannot be approached except through the Son’s sacrificial mediation, nor do we have the energy to do so except in the Spirit (John 4:24; Eph. 2:18; Phil. 3:3; Rev. 1:10). God is triune, so we worship the triune God.

External expressions of worship are driven by our status as God’s beloved people (1 Pet. 2:9), as children who address Him as “Father” (Matt. 6:9; Rom. 8:15, 16; 1 Pet. 1:17), and by inner devotion (cf. Deut. 6:5; 1 Cor. 12:15; Heb. 12:28).

Every aspect of life is to be regulated by Scripture. All of life is worship in the broad sense (Deut. 6:4; Matt. 22:37). This is seen not only in the mandate of Gen 1:28, but specifically in the gift of the Sabbath day (Gen. 2:2, 3), which in its very nature provides a regulative principle for the entire week (Ex. 20:8–11) and reminds God’s children that the ultimate regulative principle lies in their calling to reflect their Father (Eph. 5:1; cf. Gen 1:26, 27; 2:1–3). As a subset of this, corporate worship also requires a “regulative principle” if it is to be orderly and reflective of the God of order (1 Cor. 14:40).

Fallen man’s worship requires specific regulation: (1) atonement for moral failure, without which access to God is impossible; (2) revelation to show the way in which God is to be approached; (3) illumination to internalize and energize the blind and dead individual. Hence the detailed regulation of time and space in OT worship through the Mosaic administration: the Sabbath and the feasts (Passover, Pentecost, and Tabernacles) to regulate the week and the year—regulating time; and the tabernacle (in the wilderness) and the temple (in the city)—regulating space; and the system of sacrifices picturing the necessity of atonement for sin in order for the worshiper to come to God.

All of these serve as pointers to the coming of Christ in whom all atoning sacrifices are fulfilled (and from whom they drew their significance), and who is resurrected as the Temple of God in and by whom worship in the new covenant is acceptable. The pattern of worship changes; it is regulated differently, as becomes the epoch of fulfillment in Christ. But it retains the same basic principles, reflecting the One who is worshiped as He reveals Himself fully and finally in Jesus Christ (Heb. 1:1–6).

Thus, the regulative principle of all of life for all members of Christ’s church (living under the authority of the Word of God, in union with Christ, as the adopted sons of God, in the power of the Spirit) is focused in specific applications for the corporate worship life of the congregations of God’s new covenant people. Scripture thus mandates that believers gather together (Heb. 10:24, 25), and also directs the specific elements and aspects of its worship (Matt. 28:18–20; 1 Cor. 11:23–26; Eph. 5:19; Col. 3:16; 1 Tim 2:1–15), and their function (1 Cor. 14:3, 5, 12; Eph. 4:11–13). Simply put, worship is to be determined by what God has revealed; we are not to turn it into entertainment or to introduce practices that have no justification in Scripture.

In new covenant worship, believers enter through Christ into the true temple (Heb. 9:11–18) and draw near to share in heavenly worship. They do so internationally in many places and with less localized regulation, though this does not mean there is no sacred time or space under the new covenant.

We have no specific record of liturgy in the NT, and only fragmentary glimpses of gathered worship are mentioned (Acts 13:1–3; 20:7; 1 Cor. 14:26–35). Yet certain regulatory features of the church’s worship are evident:

1. Sung as well as spoken praise is offered (Eph. 5:18, 19; Col. 3:16) by means of “psalms, hymns, and spiritual songs.” The psalms are directed variously to God, members of the congregation, and the self. They express praise, prayer, lament, thanksgiving, narration of redemptive history, and much else. It may be that we also have in the NT fragments of what Pliny the Younger called “hymns to Christ as God” in such passages as Rom. 8:34; Phil. 2:6–11; Col. 1:15–20.

2. Prayer is offered, clearly in a worship setting (1 Tim. 2:10–15).

3. Scripture is read and expounded. In the early Christian community, presumably few members possessed their own copies of the OT. Hence Scripture reading featured prominently enough for Paul to urge Timothy “devote yourself to the public reading of Scripture” (1 Tim. 5:13). In addition, the new covenant Scripture documents were read. This is implied in the epistles themselves where greetings are given to the entire church (Rom. 1:7; 1 Cor. 1:2) but it is also made explicit (Col. 4:16). For this reason, the letters from the apostles were preserved and distributed (2 Pet. 3:15, 16), along with the four Gospels and the other books of the NT.

4. Exposition of the sacred Scriptures forms an integral element of worship. Christ gave spiritual gifts for this task through the Spirit to the shepherds, elders, and teachers (Acts 13:1; Rom. 12:6–8; 1 Cor. 12:24–31; Eph. 4:11, 12; 2 Tim. 3:16–4:5).

5. Congregational participation is involved. First Corinthians 12:26–40 is difficult to assess because of the dysfunction of the Corinthian church, yet it suggests the employment of gifts, singing praise, and possibly several expositions and applications of Scripture. The congregation responded vocally during the service with the “Amen” (1 Cor. 14:16; 2 Cor. 1:20) and perhaps at the end with the Maranatha—“Our Lord, come!” (1 Cor. 16:22).

6. The Lord’s Supper is regularly shared. This was so at least in Corinth, probably in connection with a meal (1 Cor. 11:17–22). For sociological reasons, gatherings seem to have been held in the evening (Acts 20:7), as people were unable to meet during the day because that is when their slaveowners, employers, or other supervisors required them to labor. For christological reasons, gatherings for worship were held on the first day of the week (Acts 20:7; 1 Cor. 16:2; Rev. 1:10). The context in which baptism was administered seems to have varied with circumstances.

As in the whole of the Christian life, what is not specifically regulated by Scripture (the adiaphora or “things indifferent”) is never to be treated indifferently but regulated by application of the general principles and wisdom of Scripture, and especially by the principle of edification (1 Cor. 14:26; Eph. 4:12, 29). So while there is a great deal of freedom in how biblical teaching on worship is to be applied in our new covenant context, this application must be done thoughtfully, purposefully, and with a view toward building up the congregation in Christ.

The triune God is the object of worship. But in the worship by which His people adore Him, they also find Him to be their “exceeding joy” (Ps. 43:4), and thus experience what it means to “glorify God, and to enjoy him forever” (Westminster Shorter Catechism 1). For this we were created; a taste of it we experience as we gather for worship; the inexhaustible and sinless experience of it is the looked-for and longed-for inheritance of the saints (Ps. 16:11).

Creeds, Confessions, and Catechisms

The Apostles’ Creed

I believe in God the Father, Almighty,

Maker of heaven and earth;

And in Jesus Christ, His only begotten Son, our Lord;

Who was conceived by the Holy Ghost,

Born of the virgin Mary;

Suffered under Pontius Pilate,

Was crucified, dead, and buried;

He descended into hell.

The third day He arose again from the dead;

He ascended into heaven;

And sitteth on the right hand of God the Father Almighty;

From thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost;

The holy catholic[*] church; the communion of saints;

The forgiveness of sins;

The resurrection of the body;

And the life everlasting. Amen.

* The word “catholic” refers to the universal church.

The Nicene Creed

We believe in one God, the Father Almighty, Maker of heaven and earth, of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made; Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and is seated at the right hand of the Father; and He shall come again, with glory, to judge both the living and the dead; Whose kingdom shall have no end.

And we believe in the Holy Spirit, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshiped and glorified; who spoke by the prophets. And we believe in one holy catholic[*] and apostolic church. We acknowledge one baptism for the remission of sins; and we look for the resurrection of the dead, and the life of the world to come. Amen.

[*] The word “catholic” refers to the universal church.

The Chalcedonian Definition of the Faith

The holy, great, and ecumenical synod, by the grace of God and the command of our most orthodox and Christ-loving Emperors, Marcian and Valentenian Augusti, assembled in the metropolis of Chalcedon, in the Bithynian province, in the martyry of the holy and nobly triumphant martyr Euphemia, hath decreed as follows:

Our Lord and Savior Jesus Christ, confirming the knowledge of the faith to His disciples, said, “My peace I leave with you, My peace I give to you,” to the end that no one should differ from his neighbor in the doctrines of orthodoxy, but that the proclamation of the truth should be shown forth equally by all.

But since the evil one ceaseth not, by means of his own tares, to supplant the seeds of orthodoxy, and ever inventeth something new against the truth, therefore the Lord, in His wonted care for the human race, excited to zeal this orthodox and most faithful emperor, and called together to Himself the chiefs of the priesthood from all parts, in order that, by the action of the grace of Christ the Lord of us all, we might remove every noxious element from the sheep of Christ, and enrich them with the fresh herbage of the truth.

And this, in fact, we have accomplished, having by a unanimous vote driven away the dogmas of error, and having renewed the undeviating creed of the fathers, proclaiming to all the symbol of the three hundred and eighteen; and, in addition, accepting as our own fathers those who received that statement of orthodoxy—we mean the one hundred and fifty who subsequently met together in great Constantinople, and themselves set their seal to the same creed.

Therefore (preserving the order and all the decrees concerning the faith passed by the holy synod held formerly at Ephesus, the leaders of which were Caelestine of Rome and Cyril of Alexandria of most holy memory) we decree that the exposition of the right and blameless faith of the three hundred and eighteen holy and blessed fathers in Constantinople, for the removal of the heresies then rife, and for the confirmation of the same catholic and apostolic faith, remain valid.

The symbol of the three hundred and eighteen:

“We believe in One God the Father All-sovereign, Maker of all things visible and invisible:

“And in One Lord Jesus Christ, the Son of God, begotten from the Father, only-begotten, that is, from the essence of the Father; God from God, Light from Light, very God from very God; begotten, not made; co-essential with the Father; through whom all things were made [both in heaven and in earth]; who for us men and for our salvation came down from the heavens, and was incarnate of the Holy Spirit and the Virgin Mary, and lived as man; was crucified also for us under Pontius Pilate, and suffered, and was buried, and rose the third day according to the Scriptures, and ascended into the heavens; and sitteth on the right hand of the Father, and again cometh with glory to judge the quick and the dead, of whose kingdom there shall be no end:

“And in the Spirit, holy, sovereign, and life-giving.

“But those who say, ‘Once He was not,’ and ‘Before He was begotten He was not,’ and that ‘He was made out of nothing,’ or who say that ‘the Son of God is of a different hypostasis or essence,’ or ‘mutable’ or ‘changeable’; these the catholic and apostolic church anathematizes.”

The symbol of the one hundred and fifty:

“We believe in One God the Father All-sovereign, Maker of heaven and earth, and of all things visible and invisible:

“And in One Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; Light from Light, very God from very God; begotten, not made; co-essential with the Father; through Whom all things were made; Who for us men and for our salvation came down from the heavens, and was incarnate of the Holy Spirit and the Virgin Mary, and lived as Man; was crucified also for us under Pontius Pilate, and suffered, and was buried and rose the third day according to the Scriptures; and ascended into the heavens, and sitteth on the right hand of the Father; and cometh again with glory to judge both the quick and the dead, of whose kingdom there shall be no end:

“And in the Spirit, holy, sovereign, and life-giving, who proceedeth from the Father; who with the Father and the Son is together worshiped and glorified; who spake by the prophets:

“In one holy catholic and apostolic church:

“We acknowledge one baptism for the remission of sins:

“We look for a resurrection of the dead, and a life of the world to come. Amen.”

Although this wise and saving symbol of the divine grace would have been sufficient for complete knowledge and confirmation of orthodoxy, for it both teaches the perfect doctrine concerning the Father and the Son and the Holy Spirit, and sets forth the incarnation of the Lord to those who receive it faithfully; yet, forasmuch as those who attempt to set aside the preaching of the truth have produced foolish utterances through their own heresies, some daring to corrupt the mystery of the Lord’s incarnation for us, and denying the title “Theotokos” to the virgin; others introducing a confusion and mixture, shamelessly imagining too the nature of the flesh and of the Godhead to be one, and absurdly maintaining that the divine nature of the only-begotten is by this confusion passible; therefore the present holy, great, and ecumenical synod, being minded to exclude all their machinations against the truth, and affirming the doctrine as unchangeable from the first, hath decreed primarily that the creed of the three hundred and eighteen holy fathers should remain inviolate; and, on account of those who contend against the Holy Spirit, it ratifies the teaching subsequently set forth by the one hundred and fifty holy fathers assembled in the imperial city concerning the essence of the Spirit, which they made known to all; not as adducing anything left lacking by their predecessors, but making distinct by scriptural testimonies their conception concerning the Holy Spirit against those who were trying to set aside His sovereignty; and, on account of those who attempt to corrupt the mystery of the incarnation, and who shamelessly pretend that He who was born of the holy Mary was a mere man, it hath received the synodical epistles of the blessed Cyril, pastor of the church of Alexandria, to Nestorius and to the Easterns, as being agreeable thereto, for the refutation of the wild notions of Nestorius and for the instruction of those who in pious zeal desire to understand the saving symbol. To these also it hath suitably united, for the confirmation of the right doctrines, the epistle of the prelate of the great and older Rome, the most blessed and most holy Archbishop Leo, which was written to the saintly Archbishop Flavian for the exclusion of the wrong opinion of Eutyches, inasmuch as it agrees with the confession of the great Peter, and is a common pillar against the heterodox.

For the synod opposes those who presume to rend the mystery of the incarnation into a duality of sons; and it expels from the company of the priests those who dare to say that the Godhead of the only-begotten is passible, and it withstands those who imagine a mixture or confusion of the two natures of Christ, and it drives away those who fancy that the form of a servant, taken by Him of us, is of a heavenly or any other essence; and it anathematizes those who imagine two natures of the Lord before the union, but fashion anew one nature after the union.

Following, then, the holy fathers, we all unanimously teach that our Lord Jesus Christ is to us one and the same Son, the self-same perfect in Godhead, the self -same perfect in manhood; truly God and truly man; the self-same of a rational soul and body; co-essential with the Father according to the Godhead, the self-same co-essential with us according to the manhood; like us in all things, sin apart; before the ages begotten of the Father as to the Godhead, but in the last days, the self-same, for us and for our salvation (born) of Mary the Virgin Theotokos as to the manhood; one and the same Christ, Son, Lord, only-begotten; acknowledged in two natures unconfusedly, unchangeably, indivisibly, inseparably; the difference of the natures being in no way removed because of the union, but rather the properties of each nature being preserved, and (both) concurring into one person and one hypostasis; not as though He were parted or divided into two persons, but one and the self-same Son and only-begotten God, Word, Lord, Jesus Christ; even as from the beginning the prophets have taught concerning Him, and as the Lord Jesus Christ Himself hath taught us, and as the symbol of the fathers hath handed down to us.

These things having been defined by us with all possible accuracy and care, the holy and ecumenical synod hath decreed that it is unlawful for any one to present, write, compose, devise, or teach to others any other creed; but that those who dare either to compose another creed, or to bring forward or teach or deliver another symbol to those wishing to turn to the full knowledge of the truth from paganism or from Judaism, or from heresy of any kind whatsoever, that such persons, if bishops or clerics, shall be deposed, the bishops from the episcopate and clerics from the clerical office, and, if monks or laics, they shall be anathematized.

The Heidelberg Catechism

LORD’S DAY 1

1. What is thy only comfort in life and death?

That I with body and soul, both in life and death, am not my own, but belong unto my faithful Savior Jesus Christ; who, with His precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by His Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto Him.

2. How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?

Three; the first, how great my sins and miseries are; the second, how I may be delivered from all my sins and miseries; the third, how I shall express my gratitude to God for such deliverance.

THE FIRST PART — OF THE MISERY OF MAN

LORD’S DAY 2

3. Whence knowest thou thy misery?

Out of the law of God.

4. What doth the law of God require of us?

Christ teaches us that briefly, Matthew 22:37–40, “Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and with all thy strength. This is the first and the great commandment; and the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.”

5. Canst thou keep all these things perfectly?

In no wise; for I am prone by nature to hate God and my neighbor.

LORD’S DAY 3

6. Did God then create man so wicked and perverse?

By no means; but God created man good, and after His own image, in true righteousness and holiness, that he might rightly know God his Creator, heartily love Him and live with Him in eternal happiness to glorify and praise Him.

7. Whence then proceeds this depravity of human nature?

From the fall and disobedience of our first parents, Adam and Eve, in Paradise; hence our nature is become so corrupt that we are all conceived and born in sin.

8. Are we then so corrupt that we are wholly incapable of doing any good, and inclined to all wickedness?

Indeed we are, except we are regenerated by the Spirit of God.

LORD’S DAY 4

9. Doth not God then do injustice to man, by requiring from him in His law that which he cannot perform?

Not at all; for God made man capable of performing it; but man, by the instigation of the devil, and his own wilful disobedience, deprived himself and all his posterity of those divine gifts.

10. Will God suffer such disobedience and rebellion to go unpunished?

By no means; but is terribly displeased with our original as well as actual sins; and will punish them in His just judgment temporally and eternally, as He hath declared, “Cursed is every one that continueth not in all things, which are written in the book of the law, to do them.”

11. Is not God then also merciful?

God is indeed merciful, but also just; therefore His justice requires that sin which is committed against the most high majesty of God be also punished with extreme, that is, with everlasting punishment of body and soul.

THE SECOND PART— OF MAN’S DELIVERANCE

LORD’S DAY 5

12. Since then, by the righteous judgment of God, we deserve temporal and eternal punishment, is there no way by which we may escape that punishment, and be again received into favor?

God will have His justice satisfied, and therefore we must make this full satisfaction, either by ourselves or by another.

13. Can we ourselves then make this satisfaction?

By no means; but on the contrary we daily increase our debt.

14: Can there be found anywhere one, who is a mere creature, able to satisfy for us?

None; for, first, God will not punish any other creature for the sin which man hath committed; and further, no mere creature can sustain the burden of God’s eternal wrath against sin, so as to deliver others from it.

15: What sort of a mediator and deliverer then must we seek for?

For one who is very man, and perfectly righteous; and yet more powerful than all creatures; that is, one who is also very God.

LORD’S DAY 6

16. Why must he be very man, and also perfectly righteous?

Because the justice of God requires that the same human nature which hath sinned, should likewise make satisfaction for sin; and one, who is himself a sinner, cannot satisfy for others.

17. Why must He in one person be also very God?

That He might by the power of His Godhead sustain in His human nature the burden of God’s wrath; and might obtain for, and restore to us, righteousness and life.

18. Who then is that Mediator, who is in one person both very God, and a real righteous man?

Our Lord Jesus Christ, “who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”

19. Whence knowest thou this?

From the holy gospel, which God Himself first revealed in Paradise; and afterwards published by the patriarchs and prophets, and represented by the sacrifices and other ceremonies of the law; and lastly, has fulfilled it by His only begotten Son.

LORD’S DAY 7

20. Are all men then, as they perished in Adam, saved by Christ?

No; only those who are ingrafted into Him, and receive all His benefits, by a true faith.

21. What is true faith?

True faith is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in His Word, but also an assured confidence, which the Holy Ghost works by the gospel in my heart, that not only to others, but to me also, remission of sin, everlasting righteousness and salvation are freely given by God, merely of grace, only for the sake of Christ’s merits.

22. What is then necessary for a Christian to believe?

All things promised us in the gospel, which the articles of our catholic undoubted Christian faith briefly teach us.

23. What are these articles?

I. I believe in God the Father, Almighty, Maker of heaven and earth;

II. And in Jesus Christ, His only begotten Son, our Lord;

III. Who was conceived by the Holy Ghost, born of the Virgin Mary;

IV. Suffered under Pontius Pilate; was crucified, dead, and buried; He descended into hell;

V. The third day He arose again from the dead;

VI. He ascended into heaven, and sitteth at the right hand of God the Father Almighty;

VII. From thence He shall come to judge the quick and the dead;

VIII. I believe in the Holy Ghost;

IX. I believe in the holy catholic church; the communion of saints;

X. The forgiveness of sins;

XI. The resurrection of the body;

XII. And the life everlasting. Amen.

LORD’S DAY 8

24. How are these articles divided?

Into three parts; the first is of God the Father and our creation; the second, of God the Son and our redemption; the third, of God the Holy Ghost and our sanctification.

25. Since there is but one only divine essence, why speakest thou of Father, Son, and Holy Ghost?

Because God hath so revealed Himself in His Word, that these three distinct persons are the one only true and eternal God.

OF GOD THE FATHER

LORD’S DAY 9

26. What believest thou when thou sayest, “I believe in God the Father, Almighty, Maker of heaven and earth?”

That the eternal Father of our Lord Jesus Christ (who of nothing made heaven and earth, with all that is in them; who likewise upholds and governs the same by His eternal counsel and providence) is for the sake of Christ His Son, my God and my Father; on whom I rely so entirely, that I have no doubt but He will provide me with all things necessary for soul and body; and further, that He will make whatever evils He sends upon me, in this valley of tears, turn out to my advantage; for He is able to do it, being Almighty God, and willing, being a faithful Father.

LORD’S DAY 10

27. What dost thou mean by the providence of God?

The almighty and everywhere present power of God; whereby, as it were by His hand, He upholds and governs heaven, earth, and all creatures; so that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, and all things come, not by chance, but by His fatherly hand.

28. What advantage is it to us to know that God has created, and by His providence doth still uphold all things?

That we may be patient in adversity; thankful in prosperity; and that in all things, which may hereafter befall us, we place our firm trust in our faithful God and Father, that nothing shall separate us from His love; since all creatures are so in His hand, that without His will they cannot so much as move.

OF GOD THE SON

LORD’S DAY 11

29. Why is the Son of God called Jesus, that is, a Savior?

Because He saveth us, and delivereth us from our sins; and likewise, because we ought not to seek, neither can find salvation in any other.

30. Do such then believe in Jesus the only Savior, who seek their salvation and welfare of saints, of themselves, or anywhere else?

They do not; for though they boast of Him in words, yet in deeds they deny Jesus the only deliverer and Savior; for one of these two things must be true, that either Jesus is not a complete Savior or that they, who by a true faith receive this Savior, must find all things in Him necessary to their salvation.

LORD’S DAY 12

31. Why is He called Christ, that is, anointed?

Because He is ordained of God the Father, and anointed with the Holy Ghost, to be our chief Prophet and Teacher, who has fully revealed to us the secret counsel and will of God concerning our redemption; and to be our only High Priest, who by the one sacrifice of His body, has redeemed us, and makes continual intercession with the Father for us; and also to be our eternal King, who governs us by His word and Spirit, and who defends and preserves us in the enjoyment of that salvation He has purchased for us.

32. But why art thou called a Christian?

Because I am a member of Christ by faith, and thus am partaker of His anointing; that so I may confess His name, and present myself a living sacrifice of thankfulness to Him; and also that with a free and good conscience I may fight against sin and Satan in this life, and afterwards reign with Him eternally, over all creatures.

LORD’S DAY 13

33. Why is Christ called the only begotten Son of God, since we are also the children of God?

Because Christ alone is the eternal and natural Son of God; but we are children adopted of God, by grace, for His sake.

34. Wherefore callest thou Him our Lord?

Because He hath redeemed us, both soul and body, from all our sins, not with gold or silver, but with His precious blood, and hath delivered us from all the power of the devil; and thus hath made us His own property.

LORD’S DAY 14

35. What is the meaning of these words —“He was conceived by the Holy Ghost, born of the Virgin Mary”?

That God’s eternal Son, who is, and continueth true and eternal God, took upon Him the very nature of man, of the flesh and blood of the Virgin Mary, by the operation of the Holy Ghost; that He might also be the true seed of David, like unto His brethren in all things, sin excepted.

36: What profit dost thou receive by Christ’s holy conception and nativity?

That He is our Mediator, and with His innocence and perfect holiness, covers in the sight of God, my sins, wherein I was conceived and brought forth.

LORD’S DAY 15

37: What dost thou understand by the words, “He suffered”?

That He, all the time that He lived on earth, but especially at the end of His life, sustained in body and soul the wrath of God against the sins of all mankind; that so by His passion, as the only propitiatory sacrifice, He might redeem our body and soul from everlasting damnation, and obtain for us the favor of God, righteousness and eternal life.

38: Why did He suffer under Pontius Pilate as judge?

That He, being innocent, and yet condemned by a temporal judge, might thereby free us from the severe judgment of God to which we were exposed.

39: Is there anything more in His being crucified than if He had died some other death?

Yes, there is; for thereby I am assured, that He took on Him the curse which lay upon me; for the death of the cross was accursed of God.

LORD’S DAY 16

40. Why was it necessary for Christ to humble Himself even unto death?

Because with respect to the justice and truth of God, satisfaction for our sins could be made no otherwise than by the death of the Son of God.

41. Why was He also “buried”?

Thereby to prove that He was really dead.

42. Since then Christ died for us, why must we also die?

Our death is not a satisfaction for our sins, but only an abolishing of sin, and a passage into eternal life.

43. What further benefit do we receive from the sacrifice and death of Christ on the cross?

That by virtue thereof our old man is crucified, dead and buried with Him; that so the corrupt inclinations of the flesh may no more reign in us, but that we may offer ourselves unto Him a sacrifice of thanksgiving.

44. Why is there added, “He descended into hell”?

That in my greatest temptations, I may be assured, and wholly comfort myself in this, that my Lord Jesus Christ, by His inexpressible anguish, pains, terrors, and hellish agonies, in which He was plunged during all His sufferings, but especially on the cross, hath delivered me from the anguish and torments of hell.

LORD’S DAY 17

45. What doth the resurrection of Christ profit us?

First, by His resurrection He has overcome death, that He might make us partakers of that righteousness which He had purchased for us by His death; secondly, we are also by His power raised up to a new life; and lastly, the resurrection of Christ is a sure pledge of our blessed resurrection.

LORD’S DAY 18

46. How dost thou understand these words, “He ascended into heaven”?

That Christ, in sight of His disciples, was taken up from earth into heaven; and that He continues there for our interest until He comes again to judge the quick and the dead.

47. Is not Christ then with us even to the end of the world, as He hath promised?

Christ is very man and very God; with respect to His human nature, He is no more on earth; but with respect to His Godhead, majesty, grace and Spirit, He is at no time absent from us.

48. But if His human nature is not present, wherever His Godhead is, are not then these two natures in Christ separated from one another?

Not at all, for since the Godhead is illimitable and omnipresent, it must necessarily follow that the same is beyond the limits of the human nature He assumed, and yet is nevertheless in this human nature, and remains personally united to it.

49. Of what advantage to us is Christ’s ascension into heaven?

First, that He is our Advocate in the presence of His Father in heaven; secondly, that we have our flesh in heaven as a sure pledge that He, as the head, will also take up to Himself, us, His members; thirdly, that He sends us His Spirit as an earnest, by whose power we “seek the things which are above, where Christ sitteth on the right hand of God,” and not things on earth.

LORD’S DAY 19

50. Why is it added, “and sitteth at the right hand of God”?

Because Christ is ascended into heaven for this end, that He might appear as head of His church, by whom the Father governs all things.

51. What profit is this glory of Christ, our Head, unto us?

First, that by His Holy Spirit He pours out heavenly graces upon us His members; and then that by His power He defends and preserves us against all enemies.

52. What comfort is it to thee that “Christ shall come again to judge the quick and the dead”?

That in all my sorrows and persecutions, with uplifted head I look for the very same person, who before offered Himself for my sake to the tribunal of God, and has removed all curse from me, to come as judge from heaven; who shall cast all His and my enemies into everlasting condemnation, but shall translate me with all His chosen ones to Himself, into heavenly joys and glory.

OF GOD THE HOLY GHOST

LORD’S DAY 20

53. What dost thou believe concerning the Holy Ghost?

First, that He is true and coeternal God with the Father and the Son; secondly, that He is also given me, to make me by a true faith, partaker of Christ and all His benefits, that He may comfort me and abide with me for ever.

LORD’S DAY 21

54. What believest thou concerning the “holy catholic church” of Christ?

That the Son of God from the beginning to the end of the world, gathers, defends, and preserves to Himself by His Spirit and Word, out of the whole human race, a Church chosen to everlasting life, agreeing in true faith; and that I am and for ever shall remain, a living member thereof.

55. What do you understand by “the communion of saints”?

First, that all and every one who believes, being members of Christ, are in common, partakers of Him, and of all His riches and gifts; secondly, that every one must know it to be his duty, readily and cheerfully to employ his gifts, for the advantage and salvation of other members.

56. What believest thou concerning “the forgiveness of sins”?

That God, for the sake of Christ’s satisfaction, will no more remember my sins, neither my corrupt nature, against which I have to struggle all my life long; but will graciously impute to me the righteousness of Christ, that I may never be condemned before the tribunal of God.

LORD’S DAY 22

57. What comfort doth the “resurrection of the body” afford thee?

That not only my soul after this life shall be immediately taken up to Christ its Head; but also, that this my body, being raised by the power of Christ, shall be reunited with my soul, and made like unto the glorious body of Christ.

58. What comfort takest thou from the article of “life everlasting”?

That since I now feel in my heart the beginning of eternal joy, after this life I shall inherit perfect salvation, which “eye hath not seen, nor ear heard, neither have entered into the heart of man” to conceive, and that, to praise God therein for ever.

LORD’S DAY 23

59. But what doth it profit thee now that thou believest all this?

That I am righteous in Christ, before God, and an heir of eternal life.

60. How art thou righteous before God?

Only by a true faith in Jesus Christ; so that, though my conscience accuse me, that I have grossly transgressed all the commandments of God, and kept none of them, and am still inclined to all evil; notwithstanding, God, without any merit of mine, but only of mere grace, grants and imputes to me the perfect satisfaction, righteousness and holiness of Christ; even so, as if I never had had, nor committed any sin; yea, as if I had fully accomplished all that obedience which Christ has accomplished for me, inasmuch as I embrace such benefit with a believing heart.

61. Why sayest thou that thou art righteous by faith only?

Not that I am acceptable to God, on account of the worthiness of my faith, but because only the satisfaction, righteousness, and holiness of Christ, is my righteousness before God; and that I cannot receive and apply the same to myself any other way than by faith only.

LORD’S DAY 24

62. But why cannot our good works be the whole or part of our righteousness before God?

Because that the righteousness, which can be approved of before the tribunal of God, must be absolutely perfect, and in all respects conformable to the divine law; and also, that our best works in this life are all imperfect and defiled with sin.

63. What! Do not our good works merit, which yet God will reward in this and in a future life?

This reward is not of merit, but of grace.

64. But doth not this doctrine make men careless and profane?

By no means: for it is impossible that those, who are implanted into Christ by a true faith, should not bring forth fruits of thankfulness.

OF THE SACRAMENTS

LORD’S DAY 25

65. Since then we are made partakers of Christ and all His benefits by faith only, whence doth this faith proceed?

From the Holy Ghost, who works faith in our hearts by the preaching of the gospel, and confirms it by the use of the sacraments.

66. What are the sacraments?

The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof He may the more fully declare and seal to us the promise of the gospel, namely, that He grants us freely the remission of sin and life eternal for the sake of that one sacrifice of Christ accomplished on the cross.

67. Are both Word and sacraments, then, ordained and appointed for this end, that they may direct our faith to the sacrifice of Jesus Christ on the cross as the only ground of our salvation?

Yes, indeed, for the Holy Ghost teaches us in the gospel, and assures us by the sacraments, that the whole of our salvation depends upon that one sacrifice of Christ which He offered for us on the cross.

68. How many sacraments has Christ instituted in the new covenant, or testament?

Two, namely, holy baptism and the holy supper.

OF HOLY BAPTISM

LORD’S DAY 26

69. How art thou admonished and assured by holy baptism that the one sacrifice of Christ upon the cross is of real advantage to thee?

Thus: That Christ appointed this external washing with water, adding thereto this promise, that I am as certainly washed by His blood and Spirit from all the pollution of my soul, that is, from all my sins, as I am washed externally with water, by which the filthiness of the body is commonly washed away.

70. What is it to be washed with the blood and Spirit of Christ?

It is to receive of God the remission of sins freely, for the sake of Christ’s blood which He shed for us by His sacrifice upon the cross; and also to be renewed by the Holy Ghost, and sanctified to be members of Christ, that so we may more and more die unto sin, and lead holy and unblamable lives.

71. Where has Christ promised us, that He will as certainly wash us by His blood and Spirit, as we are washed with the water of baptism?

In the institution of baptism, which is thus expressed: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost”; “He that believeth and is baptized, shall be saved; but he that believeth not shall be damned.” This promise is also repeated, where the Scripture calls baptism the washing of regeneration and the washing away of sins.

LORD’S DAY 27

72. Is then the external baptism with water the washing away of sin itself?

Not at all; for the blood of Jesus Christ only, and the Holy Ghost cleanse us from all sin.

73. Why then doth the Holy Ghost call baptism “the washing of regeneration” and the “washing away of sins”?

God speaks thus not without great cause, to wit, not only thereby to teach us that as the filth of the body is purged away by water, so our sins are removed by the blood and Spirit of Jesus Christ; but especially that by this divine pledge and sign He may assure us that we are spiritually cleansed from our sins as really as we are externally washed with water.

74. Are infants also to be baptized?

Yes, for since they, as well as the adult, are included in the covenant and church of God; and since redemption from sin by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them no less than to the adult; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church, and be distinguished from the children of unbelievers as was done in the old covenant or testament by circumcision, instead of which baptism is instituted in the new covenant.

OF THE HOLY SUPPER OF OUR LORD JESUS CHRIST

LORD’S DAY 28

75. How art thou admonished and assured in the Lord’s Supper that thou art a partaker of that one sacrifice of Christ, accomplished on the cross, and of all His benefits?

Thus: That Christ has commanded me and all believers to eat of this broken bread and to drink of this cup in remembrance of Him, adding these promises: first, that His body was offered and broken on the cross for me, and His blood shed for me, as certainly as I see with my eyes the bread of the Lord broken for me and the cup communicated to me; and further, that He feeds and nourishes my soul to everlasting life, with His crucified body and shed blood, as assuredly as I receive from the hands of the minister, and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ.

76. What is it then to eat the crucified body, and drink the shed blood of Christ?

It is not only to embrace with a believing heart all the sufferings and death of Christ, and thereby to obtain the pardon of sin and life eternal; but also, besides that, to become more and more united to His sacred body, by the Holy Ghost, who dwells both in Christ and in us; so that we, though Christ is in heaven and we on earth, are notwithstanding “flesh of His flesh, and bone of His bone”; and that we live, and are governed forever by one spirit, as members of the same body are by one soul.

77. Where has Christ promised that He will as certainly feed and nourish believers with His body and blood, as they eat of this broken bread, and drink of this cup?

In the institution of the supper, which is thus expressed: “The Lord Jesus the same night in which He was betrayed took bread: and when He had given thanks, He brake it, and said, Take, eat: this is My body, which is broken for you; this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament in My blood; this do ye, as often as ye drink it, in remembrance of Me. For, as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till He come.”

This promise is repeated by the holy apostle Paul, where he says: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, being many, are one bread and one body: for we are all partakers of that one bread.”

LORD’S DAY 29

78. Do then the bread and wine become the very body and blood of Christ?

Not at all; but as the water in baptism is not changed into the blood of Christ, neither is the washing away of sin itself, being only the sign and confirmation thereof appointed of God; so the bread in the Lord’s Supper is not changed into the very body of Christ, though agreeably to the nature and properties of sacraments, it is called the body of Christ Jesus.

79. Why then doth Christ call the bread His body, and the cup His blood, or the new covenant in His blood; and Paul, the “communion of the body and blood of Christ”?

Christ speaks thus not without great reason, namely, not only thereby to teach us that as bread and wine support this temporal life, so His crucified body and shed blood are the true meat and drink whereby our souls are fed to eternal life; but more especially by these visible signs and pledges to assure us that we are as really partakers of His true body and blood (by the operation of the Holy Ghost) as we receive by the mouths of our bodies these holy signs in remembrance of Him; and that all His sufferings and obedience are as certainly ours, as if we had in our own persons suffered and made satisfaction for our sins to God.

LORD’S DAY 30

80. What difference is there between the Lord’s Supper and the popish Mass?

The Lord’s Supper testifies to us that we have a full pardon of all sin by the only sacrifice of Jesus Christ, which He Himself has once accomplished on the cross; and that we by the Holy Ghost are ingrafted into Christ, who, according to His human nature is now not on earth, but in heaven, at the right hand of God His Father, and will there be worshipped by us—but the Mass teaches that the living and dead have not the pardon of sins through the sufferings of Christ, unless Christ is also daily offered for them by the priests; and further, that Christ is bodily under the form of bread and wine, and therefore is to be worshipped in them; so that the Mass, at bottom, is nothing else than a denial of the one sacrifice and sufferings of Jesus Christ, and an accursed idolatry.

81. For whom is the Lord’s Supper instituted?

For those who are truly sorrowful for their sins, and yet trust that these are forgiven them for the sake of Christ; and that their remaining infirmities are covered by His passion and death; and who also earnestly desire to have their faith more and more strengthened, and their lives more holy; but hypocrites, and such as turn not to God with sincere hearts, eat and drink judgment to themselves.

82. Are they also to be admitted to this supper, who, by confession and life, declare themselves unbelieving and ungodly?

No; for by this, the covenant of God would be profaned and His wrath kindled against the whole congregation; therefore it is the duty of the Christian church, according to the appointment of Christ and His apostles, to exclude such persons by the keys of the kingdom of heaven till they show amendment of life.

LORD’S DAY 31

83. What are the keys of the kingdom of heaven?

The preaching of the holy gospel, and Christian discipline, or excommunication out of the Christian church; by these two, the kingdom of heaven is opened to believers and shut against unbelievers.

84. How is the kingdom of heaven opened and shut by the preaching of the holy gospel?

Thus: when according to the command of Christ it is declared and publicly testified to all and every believer, that, whenever they receive the promise of the gospel by a true faith, all their sins are really forgiven them of God for the sake of Christ’s merits; and on the contrary, when it is declared and testified to all unbelievers, and such as do not sincerely repent, that they stand exposed to the wrath of God and eternal condemnation, so long as they are unconverted; according to which testimony of the gospel, God will judge them both in this and in the life to come.

85. How is the kingdom of heaven shut and opened by Christian discipline?

Thus: when according to the command of Christ, those, who under the name of Christians, maintain doctrines or practices inconsistent therewith, and will not, after having been often brotherly admonished, renounce their errors and wicked course of life, are complained of to the church or to those who are thereunto appointed by the church; and if they despise their admonition, are by them forbidden the use of the sacraments; whereby they are excluded from the Christian church and by God Himself from the kingdom of Christ; and when they promise and show real amendment, are again received as members of Christ and His church.

THE THIRD PART — OF THANKFULNESS

LORD’S DAY 32

86. Since then we are delivered from our misery, merely of grace, through Christ, without any merit of ours, why must we still do good works?

Because Christ, having redeemed and delivered us by His blood, also renews us by His Holy Spirit after His own image; that so we may testify, by the whole of our conduct, our gratitude to God for His blessings, and that He may be praised by us; also, that every one may be assured in himself of his faith by the fruits thereof; and that by our godly conversation others may be gained to Christ.

87. Cannot they then be saved, who, continuing in their wicked and ungrateful lives, are not converted to God?

By no means; for the Holy Scripture declares that no unchaste person, idolator, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.

LORD’S DAY 33

88. Of how many parts doth the true conversion of man consist?

Of two parts: of the mortification of the old, and the quickening of the new man.

89. What is the mortification of the old man?

It is a sincere sorrow of heart that we have provoked God by our sins, and more and more to hate and flee from them.

90. What is the quickening of the new man?

It is a sincere joy of heart in God, through Christ, and with love and delight to live according to the will of God in all good works.

91. But what are good works?

Only those which proceed from a true faith, are performed according to the law of God, and to His glory; and not such as are founded on our imaginations or the institutions of men.

LORD’S DAY 34

92. What is the law of God?

God spake all these words (Ex. 20:1–17; Deut. 5:6–21), saying, I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

I. Thou shalt have no other gods before Me.

II. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; and shewing mercy unto thousands of them that love Me, and keep My commandments.

III. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.

IV. Remember the Sabbath day, to keep it holy. Six days shalt thou labour and do all thy work: but the seventh day is the Sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the Sabbath day, and hallowed it.

V. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.

VI. Thou shalt not kill.

VII. Thou shalt not commit adultery.

VIII. Thou shalt not steal.

IX. Thou shalt not bear false witness against thy neighbour.

X. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.

93. How are these commandments divided?

Into two tables; the first of which teaches us how we must behave towards God; the second, what duties we owe to our neighbor.

94. What doth God enjoin in the first commandment?

That I, as sincerely as I desire the salvation of my own soul, avoid and flee from all idolatry, sorcery, soothsaying, superstition, invocation of saints, or any other creatures; and learn rightly to know the only true God; trust in Him alone; with humility and patience submit to Him; expect all good things from Him only; love, fear, and glorify Him with my whole heart; so that I renounce and forsake all creatures, rather than commit even the least thing contrary to His will.

95. What is idolatry?

Idolatry is, instead of, or besides that one true God who has manifested Himself in His word, to contrive, or have any other object, in which men place their trust.

LORD’S DAY 35

96. What doth God require in the second commandment?

That we in no wise represent God by images, nor worship Him in any other way than He has commanded in His Word.

97. Are images then not at all to be made?

God neither can, nor may be represented by any means. But as to creatures, though they may be represented, yet God forbids to make, or have any resemblance of them, either in order to worship them or to serve God by them.

98. But may not images be tolerated in the churches as books to the laity?

No, for we must not pretend to be wiser than God, who will have His people taught, not by dumb images, but by the lively preaching of His Word.

LORD’S DAY 36

99. What is required in the third commandment?

That we, not only by cursing or perjury, but also by rash swearing, must not profane or abuse the name of God; nor by silence or connivance be partakers of these horrible sins in others; and, briefly, that we use the holy name of God no otherwise than with fear and reverence, so that He may be rightly confessed and worshipped by us, and be glorified in all our words and works.

100. Is then the profaning of God’s Name by swearing and cursing so heinous a sin that His wrath is kindled against those who do not endeavor, as much as in them lies, to prevent and forbid such cursing and swearing?

It undoubtedly is, for there is no sin greater or more provoking to God than the profaning of His Name; and therefore He has commanded this sin to be punished with death.

LORD’S DAY 37

101. May we then swear religiously by the name of God?

Yes, either when the magistrates demand it of the subjects or when necessity requires us thereby to confirm fidelity and truth to the glory of God and the safety of our neighbor; for such an oath is founded on God’s Word, and therefore was justly used by the saints, both in the Old and New Testament.

102. May we also swear by saints or any other creatures?

No; for a lawful oath is calling upon God as the only one who knows the heart, that He will bear witness to the truth and punish me if I swear falsely; which honor is due to no creature.

LORD’S DAY 38

103. What doth God require in the fourth commandment?

First, that the ministry of the gospel and the schools be maintained; and that I, especially on the Sabbath, that is, on the day of rest, diligently frequent the church of God to hear His word, to use the sacraments, publicly to call upon the Lord, and contribute to the relief of the poor, as becomes a Christian. Secondly, that all the days of my life I cease from my evil works, and yield myself to the Lord, to work by His Holy Spirit in me; and thus begin in this life the eternal Sabbath.

LORD’S DAY 39

104. What doth God require in the fifth commandment?

That I show all honor, love and fidelity, to my father and mother and all in authority over me, and submit myself to their good instruction and correction, with due obedience; and also patiently bear with their weaknesses and infirmities, since it pleases God to govern us by their hand.

LORD’S DAY 40

105. What doth God require in the sixth commandment?

That neither in thoughts, nor words, nor gestures, much less in deeds, I dishonor, hate, wound, or kill my neighbor, by myself or by another; but that I lay aside all desire of revenge; also, that I hurt not myself, nor wilfully expose myself to any danger. Wherefore also the magistrate is armed with the sword to prevent murder.

106. But this commandment seems only to speak of murder?

In forbidding murder, God teaches us that He abhors the causes thereof, such as envy, hatred, anger, and desire of revenge; and that He accounts all these as murder.

107. But is it enough that we do not kill any man in the manner mentioned above?

No, for when God forbids envy, hatred, and anger, He commands us to love our neighbor as ourselves; to show patience, peace, meekness, mercy, and all kindness towards him, and prevent his hurt as much as in us lies; and that we do good, even to our enemies.

LORD’S DAY 41

108. What doth the seventh commandment teach us?

That all uncleanness is accursed of God; and that therefore we must with all our hearts detest the same, and live chastely and temperately, whether in holy wedlock or in single life.

109. Doth God forbid in this commandment only adultery and such like gross sins?

Since both our body and soul are temples of the Holy Ghost, He commands us to preserve them pure and holy; therefore He forbids all unchaste actions, gestures, words, thoughts, desires, and whatever can entice men thereto.

LORD’S DAY 42

110. What doth God forbid in the eighth commandment?

God forbids not only those thefts and robberies which are punishable by the magistrate; but He comprehends under the name of theft all wicked tricks and devices, whereby we design to appropriate to ourselves the goods which belong to our neighbor; whether it be by force, or under the appearance of right, as by unjust weights, ells, measures, fraudulent merchandise, false coins, usury, or by any other way forbidden by God; as also all covetousness, all abuse and waste of His gifts.

111. But what doth God require in this commandment?

That I promote the advantage of my neighbor in every instance I can or may, and deal with him as I desire to be dealt with by others; further also that I faithfully labor, so that I may be able to relieve the needy.

LORD’S DAY 43

112. What is required in the ninth commandment?

That I bear false witness against no man nor falsify any man’s words; that I be no backbiter nor slanderer; that I do not judge, nor join in condemning any man rashly or unheard; but that I avoid all sorts of lies and deceit, as the proper works of the devil, unless I would bring down upon me the heavy wrath of God; likewise, that in judgment and all other dealings I love the truth, speak it uprightly and confess it; also that I defend and promote, as much as I am able, the honor and good character of my neighbor.

LORD’S DAY 44

113. What doth the tenth commandment require of us?

That even the smallest inclination or thought contrary to any of God’s commandments never rise in our hearts; but that at all times we hate all sin with our whole heart, and delight in all righteousness.

114. But can those who are converted to God perfectly keep these commandments?

No, but even the holiest men, while in this life, have only a small beginning of this obedience; yet so, that with a sincere resolution they begin to live, not only according to some, but all the commandments of God.

115. Why will God then have the ten commandments so strictly preached, since no man in this life can keep them?

First, that all our lifetime we may learn more and more to know our sinful nature, and thus become the more earnest in seeking the remission of sin and righteousness in Christ; likewise, that we constantly endeavor and pray to God for the grace of the Holy Spirit, that we may become more and more conformable to the image of God, till we arrive at the perfection proposed to us in a life to come.

OF PRAYER

LORD’S DAY 45

116. Why is prayer necessary for Christians?

Because it is the chief part of thankfulness which God requires of us; and also, because God will give His grace and Holy Spirit to those only, who with sincere desires continually ask them of Him, and are thankful for them.

117. What are the requisites of that prayer which is acceptable to God and which He will hear?

First, that we from the heart pray to the one true God only, who hath manifested Himself in His Word, for all things He hath commanded us to ask of Him; secondly, that we rightly and thoroughly know our need and misery, that so we may deeply humble ourselves in the presence of His divine majesty; thirdly, that we be fully persuaded that He, notwithstanding that we are unworthy of it, will, for the sake of Christ our Lord, certainly hear our prayer, as He has promised us in His Word.

118. What hath God commanded us to ask of Him?

All things necessary for soul and body, which Christ our Lord has comprised in that prayer He Himself has taught us.

119. What are the words of that prayer?

Our Father which art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: for Thine is the kingdom, and the power, and the glory, for ever. Amen.

LORD’S DAY 46

120. Why hath Christ commanded us to address God thus: “Our Father”?

That immediately, in the very beginning of our prayer, He might excite in us a childlike reverence for and confidence in God, which are the foundation of our prayer, namely, that God is become our Father in Christ, and will much less deny us what we ask of Him in true faith than our parents will refuse us earthly things.

121. Why is it here added, “which art in heaven”?

Lest we should form any earthly conceptions of God’s heavenly majesty, and that we may expect from His almighty power all things necessary for soul and body.

LORD’S DAY 47

122. Which is the first petition?

“Hallowed be Thy name”; that is, grant us, first, rightly to know Thee, and to sanctify, glorify and praise Thee in all Thy works, in which Thy power, wisdom, goodness, justice, mercy and truth, are clearly displayed; and further also, that we may so order and direct our whole lives, our thoughts, words and actions, that Thy Name may never be blasphemed, but rather honored and praised on our account.

LORD’S DAY 48

123. Which is the second petition?

“Thy kingdom come”; that is, rule us so by Thy Word and Spirit, that we may submit ourselves more and more to Thee; preserve and increase Thy church; destroy the works of the devil, and all violence which would exalt itself against Thee; and also, all wicked counsels devised against Thy holy Word; till the full perfection of Thy kingdom take place, wherein Thou shalt be all in all.

LORD’S DAY 49

124. Which is the third petition?

“Thy will be done in earth as it is in heaven”; that is, grant that we and all men may renounce our own will, and without murmuring obey Thy will, which is only good; that so every one may attend to and perform the duties of his station and calling as willingly and faithfully as the angels do in heaven.

LORD’S DAY 50

125. Which is the fourth petition?

“Give us this day our daily bread”; that is, be pleased to provide us with all things necessary for the body, that we may thereby acknowledge Thee to be the only fountain of all good, and that neither our care nor industry, nor even Thy gifts, can profit us without Thy blessing; and therefore that we may withdraw our trust from all creatures and place it alone in Thee.

LORD’S DAY 51

126. Which is the fifth petition?

“And forgive us our debts as we forgive our debtors”; that is, be pleased for the sake of Christ’s blood, not to impute to us poor sinners our transgressions, nor that depravity which always cleaves to us; even as we feel this evidence of Thy grace in us, that it is our firm resolution from the heart to forgive our neighbor.

LORD’S DAY 52

127. Which is the sixth petition?

“And lead us not into temptation, but deliver us from evil”; that is, since we are so weak in ourselves that we cannot stand a moment; and besides this, since our mortal enemies, the devil, the world, and our own flesh, cease not to assault us, do Thou therefore preserve and strengthen us by the power of Thy Holy Spirit, that we may not be overcome in this spiritual warfare, but constantly and strenuously may resist our foes till at last we obtain a complete victory.

128. How dost thou conclude thy prayer?

“For Thine is the kingdom, and the power, and the glory, for ever”; that is, all these we ask of Thee, because Thou, being our King and almighty, art willing and able to give us all good; and all this we pray for, that thereby not we, but Thy holy Name, may be glorified for ever.

129: What doth the word “Amen” signify?

“Amen” signifies it shall truly and certainly be, for my prayer is more assuredly heard of God than I feel in my heart that I desire these things of Him.

The Belgic Confession

ARTICLE 1

There Is One Only God

We all believe with the heart, and confess with the mouth, that there is one only simple and spiritual Being, which we call God; and that He is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise, just, good, and the overflowing fountain of all good.

ARTICLE 2

By What Means God Is Made Known Unto Us

We know Him by two means: first, by the creation, preservation, and government of the universe; which is before our eyes as a most elegant book, wherein all creatures, great and small, are as so many characters leading us to contemplate the invisible things of God, namely, His eternal power and divinity, as the apostle Paul saith (Rom. 1:20). All which things are sufficient to convince men, and leave them without excuse.

Secondly, He makes Himself more clearly and fully known to us by His holy and divine Word; that is to say, as far as is necessary for us to know in this life, to His glory and our salvation.

ARTICLE 3

The Written Word of God

We confess that this Word of God was not sent nor delivered by the will of man, but that holy men of God spake as they were moved by the Holy Ghost, as the apostle Peter saith. And that afterwards God, from a special care which He has for us and our salvation, commanded His servants, the prophets and apostles, to commit His revealed Word to writing; and He Himself wrote with His own finger the two tables of the law. Therefore we call such writings holy and divine Scriptures.

ARTICLE 4

Canonical Books of the Holy Scriptures

We believe that the Holy Scriptures are contained in two books, namely, the Old and New Testaments, which are canonical, against which nothing can be alleged. These are thus named in the Church of God.

The books of the Old Testament are: the five books of Moses, namely, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of Joshua, Judges, Ruth, the two books of Samuel, the two of the Kings, two books of the Chronicles, commonly called Paralipomenon, the first of Ezra, Nehemiah, Esther, Job, the Psalms of David, the three books of Solomon, namely, the Proverbs, Ecclesiastes, and the Song of Songs; the four great prophets, Isaiah, Jeremiah, Ezekiel, and Daniel; and the twelve lesser prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

Those of the New Testament are: the four Evangelists, namely, Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen epistles of the apostle Paul, namely, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews; the seven epistles of the other apostles, namely, one of James, two of Peter, three of John, one of Jude; and the Revelation of the apostle John.

ARTICLE 5

From Whence the Holy Scriptures Derive Their Dignity and Authority

We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith; believing without any doubt all things contained in them, not so much because the Church receives and approves them as such, but more especially because the Holy Ghost witnesseth in our hearts that they are from God, whereof they carry the evidence in themselves. For the very blind are able to perceive that the things foretold in them are fulfilling.

ARTICLE 6

The Difference Between the Canonical and Apocryphal Books

We distinguish these sacred books from the apocryphal, viz., the third and fourth book of Esdras, the books of Tobias, Judith, Wisdom, Jesus Syrach, Baruch, the appendix to the book of Esther, the Song of the Three Children in the Furnace, the History of Susannah, of Bell and the Dragon, the Prayer of Manasses, and the two books of the Maccabees. All of which the Church may read and take instruction from, so far as they agree with the canonical books; but they are far from having such power and efficacy as that we may from their testimony confirm any point of faith or of the Christian religion; much less to detract from the authority of the other sacred books.

ARTICLE 7

The Sufficiency of the Holy Scriptures to Be the Only Rule of Faith

We believe that those Holy Scriptures fully contain the will of God, and that whatsoever man ought to believe unto salvation is sufficiently taught therein. For since the whole manner of worship which God requires of us is written in them at large, it is unlawful for any one, though an apostle, to teach otherwise than we are now taught in the Holy Scriptures: nay, though it were an angel from heaven, as the apostle Paul saith. For since it is forbidden to add unto or take away any thing from the Word of God, it doth thereby evidently appear that the doctrine thereof is most perfect and complete in all respects.

Neither do we consider of equal value any writing of men, however holy these men may have been, with those divine Scriptures; nor ought we to consider custom, or the great multitude, or antiquity, or succession of times and persons, or councils, decrees, or statutes, as of equal value with the truth of God, for the truth is above all; for all men are of themselves liars, and more vain than vanity itself. Therefore we reject with all our hearts whatsoever doth not agree with this infallible rule which the apostles have taught us, saying, Try the spirits whether they are of God. Likewise, If there come any unto you, and bring not this doctrine, receive him not into your house.

ARTICLE 8

God Is One in Essence, Yet Distinguished in Three Persons

According to this truth and this Word of God, we believe in one only God, who is one single essence, in which are three persons, really, truly, and eternally distinct, according to their incommunicable properties; namely, the Father, and the Son, and the Holy Ghost. The Father is the cause, origin, and beginning of all things, visible and invisible; the Son is the word, wisdom, and image of the Father; the Holy Ghost is the eternal power and might, proceeding from the Father and the Son. Nevertheless God is not by this distinction divided into three, since the Holy Scriptures teach us that the Father, and the Son, and the Holy Ghost have each His personality, distinguished by their properties; but in such wise that these three persons are but one only God. Hence then, it is evident that the Father is not the Son, nor the Son the Father, and likewise the Holy Ghost is neither the Father nor the Son. Nevertheless these persons thus distinguished are not divided nor intermixed; for the Father hath not assumed the flesh, nor hath the Holy Ghost, but the Son only. The Father hath never been without His Son, or without His Holy Ghost. For they are all three coeternal and coessential. There is neither first nor last; for they are all three one, in truth, in power, in goodness, and in mercy.

ARTICLE 9

The Proof of the Foregoing Article of the Trinity of Persons in One God

All this we know, as well from the testimonies of Holy Writ as from their operations, and chiefly by those we feel in ourselves. The testimonies of the Holy Scriptures that teach us to believe this Holy Trinity are written in many places of the Old Testament, which are not so necessary to enumerate as to choose them out with discretion and judgment. In Genesis 1:26, 27, God saith: Let us make man in our image, after our likeness, etc. So God created man in His own image, male and female created He them. And Genesis 3:22: Behold, the man is become as one of us. From this saying, Let us make man in our image, it appears that there are more persons than one in the Godhead; and when He saith God created, He signifies the unity. It is true He doth not say how many persons there are, but that which appears to us somewhat obscure in the Old Testament is very plain in the New.

For when our Lord was baptized in Jordan, the voice of the Father was heard, saying, This is My beloved Son: the Son was seen in the water, and the Holy Ghost appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers. Baptize all nations, in the name of the Father and of the Son, and of the Holy Ghost. In the Gospel of Luke the angel Gabriel thus addressed Mary, the mother of our Lord: The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also that holy thing which shall be born of thee shall be called the Son of God. Likewise, The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you. And, There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. In all which places we are fully taught that there are three persons in one only divine essence. And although this doctrine far surpasses all human understanding, nevertheless we now believe it by means of the Word of God, but expect hereafter to enjoy the perfect knowledge and benefit thereof in heaven.

Moreover, we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator by His power; the Son is our Savior and Redeemer by His blood; the Holy Ghost is our Sanctifier by His dwelling in our hearts.

This doctrine of the Holy Trinity hath always been defended and maintained by the true Church since the times of the apostles to this very day, against the Jews, Mohammedans, and some false Christians and heretics, as Marcion, Manes, Praxeas, Sabellius, Samosatenus, Arius, and such like, who have been justly condemned by the orthodox fathers.

Therefore, in this point we do willingly receive the three creeds, namely, that of the Apostles, of Nice, and of Athanasius; likewise that which, conformable thereunto, is agreed upon by the ancient fathers.

ARTICLE 10

Jesus Christ Is True and Eternal God

We believe that Jesus Christ, according to His divine nature, is the only begotten Son of God, begotten from eternity, not made nor created (for then He would be a creature), but coessential and coeternal with the Father, the express image of His person, and the brightness of His glory, equal unto Him in all things. He is the Son of God, not only from the time that He assumed our nature, but from all eternity, as these testimonies, when compared together, teach us. Moses saith that God created the world; and John saith that all things were made by that Word, which he calleth God. And the apostle saith that God made the worlds by His Son; likewise, that God created all things by Jesus Christ. Therefore it must needs follow that He—who is called God, the Word, the Son, and Jesus Christ—did exist at that time when all things were created by Him. Therefore the prophet Micah saith: His goings forth have been from of old, from everlasting. And the apostle: He hath neither beginning of days nor end of life. He therefore is that true, eternal, and almighty God, whom we invoke, worship, and serve.

ARTICLE 11

The Holy Ghost Is True and Eternal God

We believe and confess also that the Holy Ghost from eternity proceeds from the Father and Son, and therefore is neither made, created, nor begotten, but only proceedeth from both; who in order is the third person of the Holy Trinity, of one and the same essence, majesty, and glory with the Father and the Son; and therefore is the true and eternal God, as the Holy Scriptures teach us.

ARTICLE 12

The Creation

We believe that the Father, by the Word, that is, by His Son, created of nothing the heaven, the earth, and all creatures as it seemed good unto Him, giving unto every creature its being, shape, form, and several offices to serve its Creator; that He doth also still uphold and govern them by His eternal providence and infinite power for the service of mankind, to the end that man may serve his God.

He also created the angels good, to be His messengers and to serve His elect; some of whom are fallen from that excellency in which God created them into everlasting perdition and the others have, by the grace of God, remained steadfast and continued in their primitive state. The devils and evil spirits are so depraved that they are enemies of God and every good thing, to the utmost of their power, as murderers watching to ruin the Church and every member thereof, and by their wicked strategems to destroy all; and are therefore, by their own wickedness, adjudged to eternal damnation, daily expecting their horrible torments. Therefore we reject and abhor the error of the Sadducees who deny the existence of spirits and angels, and also that of the Manichees who assert that the devils have their origin of themselves, and that they are wicked of their own nature, without having been corrupted.

ARTICLE 13

Divine Providence

We believe that the same God, after He had created all things, did not forsake them, nor give them up to fortune or chance, but that He rules and governs them according to His holy will, so that nothing happens in this world without His appointment; nevertheless, God neither is the author of, nor can be charged with, the sins which are committed. For His power and goodness are so great and incomprehensible, that He orders and executes His work in the most excellent and just manner, even then when devils and wicked men act unjustly. And as to what He doth surpassing human understanding, we will not curiously inquire into it further than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God which are hid from us, contenting ourselves that we are disciples of Christ to learn only those things which He has revealed to us in His Word without transgressing these limits.

This doctrine affords us unspeakable consolation, since we are taught thereby that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father, who watches over us with a paternal care, keeping all creatures so under His power that not a hair of our head (for they are all numbered), nor a sparrow, can fall to the ground without the will of our Father, in whom we do entirely trust; being persuaded that He so restrains the devil and all our enemies that, without His will and permission, they cannot hurt us. And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance.

ARTICLE 14

The Creation and Fall of Man, and His Incapacity to Perform What Is Truly Good

We believe that God created man out of the dust of the earth, and made and formed him after His own image and likeness, good, righteous, and holy, capable in all things to will agreeably to the will of God. But being in honor he understood it not, neither knew his excellency, but willfully subjected himself to sin, and consequently to death and the curse, giving ear to the words of the devil. For the commandment of life which he had received, he transgressed; and by sin separated himself from God who was his true life, having corrupted his whole nature, whereby he made himself liable to corporal and spiritual death. And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts which he had received from God and only retained a few remains thereof, which, however, are sufficient to leave man without excuse; for all the light which is in us is changed into darkness, as the Scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth it not; where St. John calleth men darkness.

Therefore we reject all that is taught repugnant to this concerning the free will of man, since man is but a slave to sin and has nothing of himself unless it is given him from heaven. For who may presume to boast that he of himself can do any good, since Christ saith, No man can come to Me, except the Father which hath sent Me draw him? Who will glory in his own will, who understands that to be carnally minded is enmity against God? Who can speak of his knowledge, since the natural man receiveth not the things of the Spirit of God? In short, who dare suggest any thought, since he knows that we are not sufficient of ourselves to think any thing as of ourselves, but that our sufficiency is of God? And therefore what the apostle saith ought justly to be held sure and firm, that God worketh in us both to will and to do of His good pleasure. For there is no will nor understanding conformable to the divine will and understanding but what Christ hath wrought in man, which He teaches us when He saith, Without Me ye can do nothing.

ARTICLE 15

Original Sin

We believe that through the disobedience of Adam original sin is extended to all mankind, which is a corruption of the whole nature and an hereditary disease, wherewith infants themselves are infected even in their mother’s womb, and which produceth in man all sorts of sin, being in him as a root thereof; and therefore is so vile and abominable in the sight of God that it is sufficient to condemn all mankind. Nor is it by any means abolished or done away by baptism; since sin always issues forth from this woeful source as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by His grace and mercy is forgiven them. Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death. Wherefore we reject the error of the Pelagians, who assert that sin proceeds only from imitation.

ARTICLE 16

Eternal Election

We believe that all the posterity of Adam, being thus fallen into perdition and ruin by the sin of our first parents, God then did manifest Himself such as He is; that is to say, merciful and just: merciful, since He delivers and preserves from this perdition all whom He, in His eternal and unchangeable counsel, of mere goodness hath elected in Christ Jesus our Lord, without any respect to their works; just, in leaving others in the fall and perdition wherein they have involved themselves.

ARTICLE 17

The Recovery of Fallen Man

We believe that our most gracious God, in His admirable wisdom and goodness, seeing that man had thus thrown himself into temporal and spiritual death, and made himself wholly miserable, was pleased to seek and comfort him when he trembling fled from His presence, promising him that He would give His Son, who should be made of a woman, to bruise the head of the serpent, and would make him happy.

ARTICLE 18

Of the Incarnation of Jesus Christ

We confess, therefore, that God did fulfull the promise which He made to the fathers by the mouth of His holy prophets when He sent into the world, at the time appointed by Him, His own only-begotten and eternal Son, who took upon Him the form of a servant, and became like unto man, really assuming the true human nature, with all its infirmities, sin excepted, being conceived in the womb of the blessed Virgin Mary, by the power of the Holy Ghost, without the means of man; and did not only assume human nature as to the body, but also a true human soul, that He might be a real man. For since the soul was lost as well as the body, it was necessary that He should take both upon him, to save both. Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed human flesh of His mother) that Christ is become a partaker of the flesh and blood of the children; that He is a fruit of the loins of David after the flesh; made of the seed of David according to the flesh; a fruit of the womb of the Virgin Mary; made of a woman; a branch of David; a shoot of the root of Jesse; sprung from the tribe of Judah; descended from the Jews according to the flesh: of the seed of Abraham, since He took on Him the seed of Abraham, and became like unto His brethren in all things, sin excepted; so that in truth He is our Immanuel, that is to say, God with us.

ARTICLE 19

The Union and Distinction of the Two Natures in the Person of Christ

We believe that by this conception the person of the Son is inseparably united and connected with the human nature, so that there are not two Sons of God, nor two persons, but two natures united in one single person; yet that each nature retains its own distinct properties. As then the divine nature hath always remained uncreated, without beginning of days or end of life, filling heaven and earth, so also hath the human nature not lost its properties, but remained a creature, having beginning of days, being a finite nature, and retaining all the properties of a real body. And though He hath by His resurrection given immortality to the same, nevertheless He hath not changed the reality of His human nature, forasmuch as our salvation and resurrection also depend on the reality of His body.

But these two natures are so closely united in one person that they were not separated even by His death. Therefore that which He, when dying, commended into the hands of His Father, was a real human spirit, departing from His body. But in the meantime the divine nature always remained united with the human, even when He lay in the grave; and the Godhead did not cease to be in Him, any more than it did when He was an infant, though it did not so clearly manifest itself for a while. Wherefore we confess that He is very God and very man: very God by His power to conquer death, and very man that He might die for us according to the infirmity of His flesh.

ARTICLE 20

God Hath Manifested His Justice and Mercy in Christ

We believe that God, who is perfectly merciful and just, sent His Son to assume that nature in which the disobedience was committed, to make satisfaction in the same and to bear the punishment of sin by His most bitter passion and death. God therefore manifested His justice against His Son when He laid our iniquities upon Him and poured forth His mercy and goodness on us, who were guilty and worthy of damnation, out of mere and perfect love, giving His Son unto death for us and raising Him for our justification, that through Him we might obtain immortality and life eternal.

ARTICLE 21

The Satisfaction of Christ, Our Only High Priest, for Us

We believe that Jesus Christ is ordained with an oath to be an everlasting High Priest after the order of Melchizedek, and that He hath presented Himself in our behalf before the Father to appease His wrath by His full satisfaction, by offering Himself on the tree of the cross, and pouring out His precious blood to purge away our sins, as the prophets had foretold. For it is written, He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him, and with His stripes we are healed. He was brought as a lamb to the slaughter, and numbered with the transgressors; and condemned by Pontius Pilate as a malefactor, though he had first declared Him innocent. Therefore, He restored that which He took not away, and suffered the just for the unjust, as well in His body as in His soul, feeling the terrible punishment which our sins had merited; insomuch that His sweat became like unto drops of blood falling on the ground. He called out, My God, My God, why hast Thou forsaken Me? and hath suffered all this for the remission of our sins.

Wherefore we justly say with the apostle Paul, that we know nothing but Jesus Christ, and Him crucified; we count all things but loss and dung for the excellency of the knowledge of Christ Jesus our Lord, in whose wounds we find all manner of consolation. Neither is it necessary to seek or invent any other means of being reconciled to God than this only sacrifice, once offered, by which believers are made perfect forever. This is also the reason why He was called by the angel of God, Jesus, that is to say, Savior, because He should save His people from their sins.

ARTICLE 22

Our Justification through Faith in Jesus Christ

We believe that to attain the true knowledge of this great mystery the Holy Ghost kindleth in our hearts an upright faith, which embraces Jesus Christ with all His merits, appropriates Him, and seeks nothing more besides Him. For it must needs follow, either that all things which are requisite to our salvation are not in Jesus Christ, or if all things are in Him, that then those who possess Jesus Christ through faith have complete salvation in Him. Therefore, for any to assert that Christ is not sufficient, but that something more is required besides Him, would be too gross a blasphemy; for hence it would follow that Christ was but half a Savior.

Therefore we justly say with Paul, that we are justified by faith alone, or by faith without works. However, to speak more clearly, we do not mean that faith itself justifies us, for it is only an instrument with which we embrace Christ our Righteousness. But Jesus Christ, imputing to us all His merits and so many holy works which He hath done for us and in our stead, is our Righteousness. And faith is an instrument that keeps us in communion with Him in all His benefits, which, when they become ours, are more than sufficient to acquit us of our sins.

ARTICLE 23

Wherein Our Justification before God Consists

We believe that our salvation consists in the remission of our sins for Jesus Christ’s sake, and that therein our righteousness before God is implied; as David and Paul teach us, declaring this to be the happiness of man, that God imputes righteousness to him without works. And the same apostle saith, that we are justified freely by His grace, through the redemption which is in Jesus Christ.

And therefore we always hold fast this foundation, ascribing all the glory to God, humbling ourselves before Him, and acknowledging ourselves to be such as we really are, without presuming to trust in any thing in ourselves or in any merit of ours, relying and resting upon the obedience of Christ crucified alone, which becomes ours when we believe in Him. This is sufficient to cover all our iniquities and to give us confidence in approaching to God; freeing the conscience of fear, terror, and dread, without following the example of our first father, Adam, who, trembling, attempted to cover himself with fig leaves. And verily, if we should appear before God relying on ourselves or on any other creature, though ever so little, we should, alas! be consumed. And therefore every one must pray with David: O Lord, enter not into judgment with Thy servant: for in Thy sight shall no man living be justified.

ARTICLE 24

Man’s Sanctification and Good Works

We believe that this true faith, being wrought in man by the hearing of the Word of God and the operation of the Holy Ghost, doth regenerate and make him a new man, causing him to live a new life and freeing him from the bondage of sin. Therefore it is so far from being true that this justifying faith makes men remiss in a pious and holy life, that on the contrary without it they would never do anything out of love to God, but only out of self-love or fear of damnation. Therefore it is impossible that this holy faith can be unfruitful in man; for we do not speak of a vain faith, but of such a faith as is called in Scripture a faith that worketh by love, which excites man to the practice of those works which God has commanded in His Word. Which works, as they proceed from the good root of faith, are good and acceptable in the sight of God, forasmuch as they are all sanctified by His grace; howbeit they are of no account towards our justification. For it is by faith in Christ that we are justified, even before we do good works; otherwise they could not be good works, any more than the fruit of a tree can be good before the tree itself is good.

Therefore we do good works, but not to merit by them (for what can we merit?)—nay, we are beholden to God for the good works we do and not He to us, since it is He that worketh in us both to will and to do of His good pleasure. Let us therefore attend to what is written: When ye shall have done all those things which are commanded you, say we are unprofitable servants: we have done that which was our duty to do.

In the meantime we do not deny that God rewards our good works, but it is through His grace that He crowns His gifts. Moreover, though we do good works, we do not found our salvation upon them; for we can do no work but what is polluted by our flesh, and also punishable; and although we could perform such works, still the remembrance of one sin is sufficient to make God reject them. Thus, then, we would always be in doubt, tossed to and fro without any certainty, and our poor consciences would be continually vexed if they relied not on the merits of the suffering and death of our Savior.

ARTICLE 25

The Abolishing of the Ceremonial Law

We believe that the ceremonies and figures of the law ceased at the coming of Christ and that all the shadows are accomplished, so that the use of them must be abolished among Christians; yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion. In the meantime we still use the testimonies taken out of the law and the prophets, to confirm us in the doctrine of the gospel, and to regulate our life in all honesty to the glory of God, according to His will.

ARTICLE 26

Christ’s Intercession

We believe that we have no access unto God but alone through the only Mediator and Advocate, Jesus Christ the righteous, who therefore became man, having united in one person the divine and human natures, that we men might have access to the divine Majesty, which access would otherwise be barred against us. But this Mediator, whom the Father hath appointed between Him and us, ought in no wise affright us by His majesty, or cause us to seek another according to our fancy. For there is no creature, either in heaven or on earth, who loveth us more than Jesus Christ; who, though He was in the form of God, yet made Himself of no reputation, and took upon Him the form of a man and of a servant for us, and was made like unto His brethren in all things. If, then, we should seek for another mediator who would be well affected towards us, whom could we find who loved us more than He who laid down His life for us, even when we were His enemies? And if we seek for one who hath power and majesty, who is there that hath so much of both as He who sits at the right hand of His Father, and who hath all power in heaven and on earth? And who will sooner be heard than the own well-beloved Son of God?

Therefore it was only through distrust that this practice of dishonoring instead of honoring the saints was introduced, doing that which they never have done nor required, but have, on the contrary, steadfastly rejected, according to their bounden duty, as appears by their writings. Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on account of our own worthiness, but only on account of the excellency and worthiness of the Lord Jesus Christ, whose righteousness is become ours by faith.

Therefore the apostle, to remove this foolish fear or rather distrust, from us, justly saith that Jesus Christ was made like unto His brethren in all things, that He might be a merciful and faithful High Priest, to make reconciliation for the sins of the people. For in that He Himself hath suffered, being tempted, He is able to succor them that are tempted. And further to encourage us, he adds: Seeing, then, that we have a great High Priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. The same apostle saith: Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart in full assurance of faith, etc. Likewise, Christ hath an unchangeable priesthood, wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.

What more can be required? since Christ Himself saith: I am the way, and the truth, and the life; no man cometh unto the Father but by Me. To what purpose should we then seek another advocate, since it hath pleased God to give us His own Son as our Advocate? Let us not forsake Him to take another, or rather to seek after another, without ever being able to find Him; for God well knew, when He gave Him to us, that we were sinners.

Therefore, according to the command of Christ, we call upon the heavenly Father through Jesus Christ our only Mediator, as we are taught in the Lord’s Prayer; being assured that whatever we ask of the Father in His Name will be granted us.

ARTICLE 27

The Catholic Christian Church

We believe and profess one catholic or universal Church, which is a holy congregation of true Christian believers, all expecting their salvation in Jesus Christ, being washed by His blood, sanctified and sealed by the Holy Ghost.

This Church hath been from the beginning of the world and will be to the end thereof, which is evident from this, that Christ is an eternal king, which, without subjects He cannot be. And this holy Church is preserved or supported by God against the rage of the whole world; though she sometimes (for a while) appears very small, and in the eyes of men, to be reduced to nothing, as during the perilous reign of Ahab when nevertheless the Lord reserved unto Him seven thousand men, who had not bowed their knees to Baal.

Furthermore, this holy Church is not confined, bound, or limited to a certain place or to certain persons, but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the power of faith, in one and the same spirit.

ARTICLE 28

Every One Is Bound to Join Himself to the True Church

We believe, since this holy congregation is an assembly of those who are saved and out of it there is no salvation, that no person of whatsoever state or condition he may be ought to withdraw himself to live in a separate state from it; but that all men are in duty bound to join and unite themselves with it, maintaining the unity of the Church; submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the edification of the brethren, according to the talents God has given them.

And that this may be the more effectually observed, it is the duty of all believers, according to the Word of God, to separate themselves from those who do not belong to the Church, and to join themselves to this congregation wheresoever God hath established it, even though the magistrates and edicts of princes be against it; yea, though they should suffer death or any other corporal punishment. Therefore all those who separate themselves from the same or do not join themselves to it, act contrary to the ordinance of God.

ARTICLE 29

The Marks of the True Church, and Wherein She Differs From the False Church

We believe that we ought diligently and circumspectly to discern from the Word of God which is the true Church, since all sects which are in the world assume to themselves the name of the Church. But we speak here not of hypocrites, who are mixed in the Church with the good, yet are not of the Church, though externally in it; but we say that the body and communion of the true Church must be distinguished from all sects who call themselves the Church.

The marks by which the true Church is known are these: if the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing of sin; in short, if all things are managed according to the pure Word of God, all things contrary thereto rejected, and Jesus Christ acknowledged as the only Head of the Church. Hereby the true Church may certainly be known, from which no man has a right to separate himself.

With respect to those who are members of the Church, they may be known by the marks of Christians, namely, by faith; and when they have received Jesus Christ the only Savior, they avoid sin, follow after righteousness, love the true God and their neighbor, neither turn aside to the right or left, and crucify the flesh with the works thereof. But this is not to be understood as if there did not remain in them great infirmities; but they fight against them through the Spirit all the days of their life, continually taking their refuge in the blood, death, passion, and obedience of our Lord Jesus Christ, in whom they have remission of sins through faith in Him.

As for the false Church, she ascribes more power and authority to herself and her ordinances than to the Word of God, and will not submit herself to the yoke of Christ. Neither does she administer the sacraments as appointed by Christ in His Word, but adds to and takes from them as she thinks proper; she relieth more upon men than upon Christ; and persecutes those who live holily according to the Word of God, and rebuke her for her errors, covetousness, and idolatry. These two Churches are easily known and distinguished from each other.

ARTICLE 30

The Government of and Offices in the Church

We believe that this true Church must be governed by the spiritual policy which our Lord hath taught us in His Word—namely, that there must be ministers or pastors to preach the Word of God, and to administer the sacraments; also elders and deacons, who, together with the pastors, form the council of the Church; that by these means the true religion may be preserved, and the true doctrine everywhere propagated, likewise transgressors punished and restrained by spiritual means; also that the poor and distressed may be relieved and comforted, according to their necessities. By these means everything will be carried on in the Church with good order and decency, when faithful men are chosen according to the rule prescribed by St. Paul in his epistle to Timothy.

ARTICLE 31

The Ministers, Elders, and Deacons

We believe that the ministers of God’s Word, and the elders and deacons, ought to be chosen to their respective offices by a lawful election of the Church, with calling upon the name of the Lord, and in that order which the Word of God teacheth. Therefore every one must take heed not to intrude himself by indecent means, but is bound to wait till it shall please God to call him, that he may have testimony of his calling, and be certain and assured that it is of the Lord.

As for the ministers of God’s Word, they have equally the same power and authority wheresoever they are, as they are all ministers of Christ, the only universal Bishop and the only Head of the Church.

Moreover, that this holy ordinance of God may not be violated or slighted, we say that every one ought to esteem the ministers of God’s Word and the elders of the Church very highly for their work’s sake, and be at peace with them without murmuring, strife, or contention, as much as possible.

ARTICLE 32

The Order and Discipline of the Church

In the meantime we believe, though it is useful and beneficial, that those who are rulers of the Church institute and establish certain ordinances among themselves for maintaining the body of the Church; yet they ought studiously to take care that they do not depart from those things which Christ, our only Master, hath instituted. And therefore, we reject all human inventions, and all laws which man would introduce into the worship of God, thereby to bind and compel the conscience in any manner whatever.

Therefore we admit only of that which tends to nourish and preserve concord and unity, and to keep all men in obedience to God. For this purpose excommunication or church discipline is requisite, with the several circumstances belonging to it, according to the Word of God.

ARTICLE 33

The Sacraments

We believe that our gracious God, on account of our weakness and infirmities, hath ordained the sacraments for us, thereby to seal unto us His promises, and to be pledges of the good will and grace of God toward us, and also to nourish and strengthen our faith, which He hath joined to the Word of the gospel, the better to present to our senses both that which He signifies to us by His Word, and that which He works inwardly in our hearts, thereby assuring and confirming in us the salvation which He imparts to us. For they are visible signs and seals of an inward and invisible thing, by means whereof God worketh in us by the power of the Holy Ghost. Therefore the signs are not in vain or insignificant, so as to deceive us. For Jesus Christ is the true object presented by them, without whom they would be of no moment.

Moreover, we are satisfied with the number of sacraments which Christ our Lord hath instituted, which are two only, namely, the sacrament of baptism and the Holy Supper of our Lord Jesus Christ.

ARTICLE 34

Holy Baptism

We believe and confess that Jesus Christ, who is the end of the law, hath made an end, by the shedding of His blood, of all other sheddings of blood which men could or would make as a propitiation or satisfaction for sin; and that He, having abolished circumcision, which was done with blood, hath instituted the sacrament of baptism instead thereof, by which we are received into the Church of God, and separated from all other people and strange religions, that we may wholly belong to Him whose ensign and banner we bear, and which serves as a testimony unto us that He will forever be our gracious God and Father.

Therefore He has commanded all those who are His to be baptized with pure water, in the name of the Father, and of the Son, and of the Holy Ghost, thereby signifying to us, that as water washeth away the filth of the body, when poured upon it, and is seen on the body of the baptized, when sprinkled upon him, so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God, who is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan.

Therefore the ministers on their part administer the sacrament and that which is visible, but our Lord giveth that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing, and purging our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving unto us a true assurance of His fatherly goodness; putting on us the new man, and putting off the old man with all his deeds.

Therefore we believe that every man who is earnestly studious of obtaining life eternal ought to be but once baptized with this only baptism, without ever repeating the same, since we cannot be born twice. Neither doth this baptism only avail us at the time when the water is poured upon us and received by us, but also through the whole course of our life.

Therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, whom we believe ought to be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised upon the same promises which are made unto our children. And indeed, Christ shed His blood no less for the washing of the children of the faithful than for adult persons; and therefore, they ought to receive the sign and sacrament of that which Christ hath done for them; as the Lord commanded in the law, that they should be made partakers of the sacrament of Christ’s suffering and death shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to the Jews, that baptism is to our children. And for this reason Paul calls baptism the circumcision of Christ.

ARTICLE 35

The Holy Supper of Our Lord Jesus Christ

We believe and confess that our Savior Jesus Christ did ordain and institute the sacrament of the Holy Supper to nourish and support those whom He hath already regenerated and incorporated into His family, which is His Church.

Now those who are regenerated have in them a twofold life: the one corporal and temporal, which they have from the first birth and is common to all men; the other spiritual and heavenly, which is given them in their second birth, which is effected by the word of the gospel in the communion of the body of Christ; and this life is not common, but is peculiar to God’s elect. In like manner God hath given us, for the support of the bodily and earthly life, earthly and common bread which is subservient thereto and is common to all men, even as life itself. But for the support of the spiritual and heavenly life which believers have, He hath sent a living bread which descended from heaven, namely, Jesus Christ, who nourishes and strengthens the spiritual life of believers when they eat Him, that is to say, when they apply and receive Him by faith in the Spirit.

Christ, that He might represent unto us this spiritual and heavenly bread, hath instituted an earthly and visible bread as a sacrament of His body, and wine as a sacrament of His blood, to testify by them unto us that as certainly as we receive and hold this sacrament in our hands, and eat and drink the same with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Savior in our souls, for the support of our spiritual life.

Now as it is certain and beyond all doubt that Jesus Christ hath not enjoined to us the use of His sacraments in vain, so He works in us all that He represents to us by these holy signs, though the manner surpasses our understanding and cannot be comprehended by us, as the operations of the Holy Ghost are hidden and incomprehensible. In the meantime we err not when we say that what is eaten and drunk by us is the proper and natural body and the proper blood of Christ. But the manner of our partaking of the same is not by the mouth, but by the Spirit through faith. Thus, then, though Christ always sits at the right hand of His Father in the heavens, yet doth He not therefore cease to make us partakers of Himself by faith. This feast is a spiritual table at which Christ communicates Himself with all His benefits to us, and gives us there to enjoy both Himself and the merits of His sufferings and death, nourishing, strengthening, and comforting our poor comfortless souls by the eating of His flesh, quickening and refreshing them by the drinking of His blood.

Further, though the sacraments are connected with the thing signified, nevertheless both are not received by all men; the ungodly indeed receives the sacrament to his condemnation, but he doth not receive the truth of the sacrament. As Judas and Simon the sorcerer, both indeed received the sacrament, but not Christ who was signified by it, of whom believers only are made partakers.

Lastly, we receive this holy sacrament in the assembly of the people of God with humility and reverence, keeping up among us a holy remembrance of the death of Christ our Savior with thanksgiving, making there confession of our faith and of the Christian religion. Therefore no one ought to come to this table without having previously rightly examined himself; lest by eating of this bread and drinking of this cup he eat and drink judgment to himself. In a word, we are excited by the use of this holy sacrament to a fervent love towards God and our neighbor.

Therefore we reject all mixtures and damnable inventions which men have added unto and blended with the sacraments as profanations of them, and affirm that we ought to rest satisfied with the ordinance which Christ and His apostles have taught us, and that we must speak of them in the same manner as they have spoken.

ARTICLE 36

The Magistrates

We believe that our gracious God, because of the depravity of mankind, hath appointed kings, princes, and magistrates, willing that the world should be governed by certain laws and policies; to the end that the dissoluteness of men might be restrained, and all things carried on among them with good order and decency. For this purpose He hath invested the magistracy with the sword, for the punishment of evil doers, and for the praise of them that do well. And their office is not only to have regard unto and watch for the welfare of the civil state, but also that they protect the sacred ministry, and thus may remove and prevent all idolatry and false worship; that the kingdom of antichrist may be thus destroyed and the kingdom of Christ promoted. They must, therefore, countenance the preaching of the word of the gospel everywhere, that God may be honored and worshipped by every one, as He commands in His Word.

Moreover, it is the bounden duty of every one, of what state, quality, or condition soever he may be, to subject himself to the magistrates; to pay tribute, to show due honor and respect to them, and to obey them in all things which are not repugnant to the Word of God; to supplicate for them in their prayers, that God may rule and guide them in all their ways, and that we may lead a quiet and peaceable life in all godliness and honesty.

Wherefore we detest the error of the Anabaptists and other seditious people, and in general all those who reject the higher powers and magistrates, and would subvert justice, introduce a community of goods, and confound that decency and good order which God hath established among men.

ARTICLE 37

The Last Judgment

Finally, we believe according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come, and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally and visibly, as He ascended, with great glory and majesty to declare Himself Judge of the quick and the dead, burning this old world with fire and flame to cleanse it. And then all men will personally appear before this great Judge, both men and women, and children, that have been from the beginning of the world to the end thereof, being summoned by the voice of the archangel and by the sound of the trumpet of God. For all the dead shall be raised out of the earth, and their souls joined and united with their proper bodies in which they formerly lived. As for those who shall then be living, they shall not die as the others, but be changed in the twinkling of an eye, and from corruptible become incorruptible.

Then the books (that is to say, the consciences) shall be opened, and the dead judged according to what they shall have done in this world, whether it be good or evil. Nay, all men shall give an account of every idle word they have spoken, which the world only counts amusement and jest; and then the secrets and hypocrisy of men shall be disclosed and laid open before all.

And, therefore, the consideration of this judgment is justly terrible and dreadful to the wicked and ungodly, but most desirable and comfortable to the righteous and the elect; because then their full deliverance shall be perfected, and there they shall receive the fruits of their labor and trouble which they have borne. Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked, who most cruelly persecuted, oppressed, and tormented them in this world; and who shall be convicted by the testimony of their own consciences, and, being immortal, shall be tormented in that everlasting fire which is prepared for the devil and his angels.

But on the contrary, the faithful and elect shall be crowned with glory and honor; and the Son of God will confess their names before God His Father and His elect angels; all tears shall be wiped from their eyes; and their cause, which is now condemned by many judges and magistrates as heretical and impious, will then be known to be the cause of the Son of God. And for a gracious reward, the Lord will cause them to possess such a glory as never entered into the heart of man to conceive.

Therefore we expect that great day with a most ardent desire, to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. Amen.

Even so, come, Lord Jesus (Rev. 22:20).

The Canons of Dort

FIRST HEAD OF DOCTRINE

Of Divine Predestination

Article 1

As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the apostle, “that every mouth may be stopped, and all the world may become guilty before God” (Rom. 3:19). And verse 23: “For all have sinned, and come short of the glory of God.” And Romans 6:23: “For the wages of sin is death.”

Article 2

But in this the love of God was manifested, that He sent His only begotten Son into the world, that whosoever believeth on Him should not perish, but have everlasting life. “In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him” (1 John 4:9). “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16).

Article 3

And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings to whom He will and at what time He pleaseth; by whose ministry men are called to repentance and faith in Christ crucified. “How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent?” (Rom. 10:14–15).

Article 4

The wrath of God abideth upon those who believe not this gospel. But such as receive it, and embrace Jesus the Savior by a true and living faith, are by Him delivered from the wrath of God and from destruction, and have the gift of eternal life conferred upon them.

Article 5

The cause or guilt of this unbelief, as well as of all other sins, is no wise in God, but in man himself; whereas faith in Jesus Christ and salvation through Him is the free gift of God, as it is written: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph. 2:8). “For unto you it is given in the behalf of Christ, not only to believe on Him,” etc. (Phil. 1:29).

Article 6

That some receive the gift of faith from God and others do not receive it proceeds from God’s eternal decree, for “known unto God are all His works from the beginning of the world” (Acts 15:18). “Who worketh all things after the counsel of His own will” (Eph. 1:11). According to which decree, He graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while He leaves the non-elect in His just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation revealed in the Word of God, which though men of perverse, impure and unstable minds wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation.

Article 7

Election is the unchangeable purpose of God, whereby, before the foundation of the world, He hath out of mere grace, according to the sovereign good pleasure of His own will, chosen, from the whole human race, which had fallen through their own fault from their primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect, and the foundation of salvation.

This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by Him, and effectually to call and draw them to His communion by His Word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of His Son, finally, to glorify them for the demonstration of His mercy and for the praise of His glorious grace, as it is written: “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved” (Eph. 1:4–6). And elsewhere: “Whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified them He also glorified” (Rom. 8:30).

Article 8

There are not various decrees of election, but one and the same decree respecting all those who shall be saved, both under the Old and New Testament; since the Scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which He hath chosen us from eternity, both to grace and glory, to salvation and the way of salvation, which He hath ordained that we should walk therein.

Article 9

This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, cause or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, etc.; therefore election is the fountain of every saving good, from which proceeds faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the apostle: “He hath chosen us [not because we were but] that we should be holy, and without blame, before Him in love” (Eph. 1:4).

Article 10

The good pleasure of God is the sole cause of this gracious election, which doth not consist herein, that out of all possible qualities and actions of men God has chosen some as a condition of salvation; but that He was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to Himself, as it is written, “For the children being not yet born, neither having done any good or evil,” etc., it was said (namely to Rebecca): “The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated” (Rom. 9:11-13). “And as many as were ordained to eternal life believed” (Acts 13:48).

Article 11

And as God Himself is most wise, unchangeable, omniscient and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.

Article 12

The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves, with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God — such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.

Article 13

The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him, who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election in those who refuse to walk in the ways of the elect.

Article 14

As the doctrine of divine election by the most wise counsel of God was declared by the prophets, by Christ Himself, and by the apostles, and is clearly revealed in the Scriptures, both of the Old and New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God’s most holy Name, and for enlivening and comforting His people, without vainly attempting to investigate the secret ways of the Most High. “For I have not shunned to declare unto you all the counsel of God” (Acts 20:27); “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor?” (Rom. 11:33–34); “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Rom. 12:3); “Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Heb. 6:17–18).

Article 15

What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election, is the express testimony of sacred Scripture that not all, but some only are elected, while others are passed by in the eternal decree; whom God, out of His sovereign, most just, irreprehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have wilfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but permitting them in His just judgment to follow their own ways, at last for the declaration of His justice, to condemn and perish them forever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation which by no means makes God the author of sin (the very thought of which is blasphemy), but declares Him to be an awful, irreprehensible, and righteous Judge and avenger thereof.

Article 16

Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please Him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that He will not quench the smoking flax nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world and the pleasures of the flesh, so long as they are not seriously converted to God.

Article 17

Since we are to judge of the will of God from His Word which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children whom it pleaseth God to call out of this life in their infancy.

Article 18

To those who murmur at the free grace of election and just severity of reprobation, we answer with the apostle: “Nay but, O man, who art thou that repliest against God?” (Rom. 9:20), and quote the language of our Savior: “Is it not lawful for Me to do what I will with Mine own?” (Matt. 20:15). And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom. 11:33–36).

The true doctrine concerning election and rejection having been explained, the Synod rejects the errors of those who teach:

Rejection 1

That the will of God to save those who would believe and would persevere in faith and in the obedience of faith, is the whole and entire decree of election unto salvation, and that nothing else concerning this decree has been revealed in God’s Word.

For these deceive the simple and plainly contradict the Scriptures which declare that God will not only save those who will believe, but that He has also from eternity chosen certain particular persons to whom above others He in time will grant both faith in Christ and perseverance, as it is written: “I have manifested Thy Name unto the men which Thou gavest Me out of the world” (John 17:6). “And as many as were ordained to eternal life believed” (Acts 13:48). And: “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love” (Eph. 1:4).

Rejection 2

That there are various kinds of election of God unto eternal life: the one general and indefinite, the other particular and definite; and that the latter in turn is either incomplete, revocable, nondecisive and conditional, or complete, irrevocable, decisive and absolute. Likewise: that there is one election unto faith and another unto salvation, so that election can be unto justifying faith without being a decisive election unto salvation.

For this is a fancy of men’s minds, invented regardless of the Scriptures, whereby the doctrine of election is corrupted, and this golden chain of our salvation is broken: “Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified” (Rom. 8:30).

Rejection 3

That the good pleasure and purpose of God, of which Scripture makes mention in the doctrine of election, does not consist in this, that God chose certain persons rather than others, but in this, that He chose out of all possible conditions (among which are also the works of the law), or out of the whole order of things, the act of faith which from its very nature is undeserving, as well as its incomplete obedience, as a condition of salvation, and that He would graciously consider this in itself as a complete obedience and count it worthy of the reward of eternal life.

For by this injurious error the pleasure of God and the merits of Christ are made of none effect, and men are drawn away by useless questions from the truth of gracious justification and from the simplicity of Scripture, and this declaration of the apostle is charged as untrue: “Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim. 1:9).

Rejection 4

That in the election unto faith this condition is beforehand demanded, namely, that man should use the light of nature aright, be pious, humble, meek, and fit for eternal life, as if on these things election were in any way dependent.

For this savors of the teaching of Pelagius, and is opposed to the doctrine of the apostle, when he writes: “Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Eph. 2:3–9).

Rejection 5

That the incomplete and non-decisive election of particular persons to salvation occurred because of a foreseen faith, conversion, holiness, godliness, which either began or continued for some time; but that the complete and decisive election occurred because of foreseen perseverance unto the end in faith, conversion, holiness and godliness; and that this is the gracious and evangelical worthiness for the sake of which he who is chosen is more worthy than he who is not chosen; and that therefore faith, the obedience of faith, holiness, godliness and perseverance are not fruits of the unchangeable election unto glory, but are conditions, which, being required beforehand, were foreseen as being met by those who will be fully elected, and are causes without which the unchangeable election to glory does not occur.

This is repugnant to the entire Scripture which constantly inculcates this and similar declarations: Election is not out of works, but of Him that calleth. “That the purpose of God according to election might stand, not of works, but of Him that calleth” (Rom. 9:11). “And as many as were ordained to eternal life believed” (Acts 13:48). “He hath chosen us in Him before the foundation of the world, that we should be holy” (Eph. 1:4). “Ye have not chosen Me, but I have chosen you” (John 15:16). “But if it be of works, then is it no more grace” (Rom. 11:6). “Herein is love, not that we loved God, but that He loved us, and sent His Son” (1 John 4:10).

Rejection 6

That not every election unto salvation is unchangeable, but that some of the elect, any decree of God notwithstanding, can yet perish and do indeed perish.

By which gross error they make God to be changeable, and destroy the comfort which the godly obtain out of the firmness of their election, and contradict the Holy Scripture which teaches that the elect cannot be led astray: “Insomuch that, if it were possible, they shall deceive the very elect” (Matt. 24:24); that Christ does not lose those whom the Father gave Him: “And this is the Father’s will which hath sent Me, that of all which He hath given Me I should lose nothing” (John 6:39); and that God hath also glorified those whom He foreordained, called and justified: “Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified” (Rom. 8:30).

Rejection 7

That there is in this life no fruit and no consciousness of the unchangeable election to glory, nor any certainty, except that which depends on a changeable and uncertain condition.

For not only is it absurd to speak of an uncertain certainty, but also contrary to the experience of the saints, who by virtue of the consciousness of their election rejoice with the apostle and praise this favor of God, Ephesians 1; who according to Christ’s admonition rejoice with His disciples that their names are written in heaven, “but rather rejoice, because your names are written in heaven” (Luke 10:20); who also place the consciousness of their election over against the fiery darts of the devil, asking: “Who shall lay any thing to the charge of God’s elect?” (Rom. 8:33).

Rejection 8

That God, simply by virtue of His righteous will, did not decide either to leave anyone in the fall of Adam and in the common state of sin and condemnation, or to pass anyone by in the communication of grace which is necessary for faith and conversion.

For this is firmly decreed: “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth” (Rom. 9:18). And also this: “It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Matt. 13:11). Likewise: “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight” (Matt. 11:25–26).

Rejection 9

That the reason why God sends the gospel to one people rather than to another is not merely and solely the good pleasure of God, but rather the fact that one people is better and worthier than another to whom the gospel is not communicated.

For this Moses denies, addressing the people of Israel as follows: “Behold, the heaven and the heaven of heavens is the LORD’S thy God, the earth also, with all that therein is. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you above all people, as it is this day” (Deut. 10:14–15). And Christ said: “Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes” (Matt. 11:21).

SECOND HEAD OF DOCTRINE

Of the Death of Christ and the Redemption of Men Thereby

Article 1

God is not only supremely merciful, but also supremely just. And His justice requires (as He hath revealed Himself in His Word), that our sins committed against His infinite majesty should be punished, not only with temporal, but with eternal punishment, both in body and soul; which we cannot escape unless satisfaction be made to the justice of God.

Article 2

Since therefore we are unable to make that satisfaction in our own persons or to deliver ourselves from the wrath of God, He hath been pleased in His infinite mercy to give His only begotten Son, for our surety, who was made sin, and became a curse for us and in our stead, that He might make satisfaction to divine justice on our behalf.

Article 3

The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.

Article 4

This death derives its infinite value and dignity from these considerations because the person who submitted to it was not only really man and perfectly holy, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute Him a Savior for us; and because it was attended with a sense of the wrath and curse of God due to us for sin.

Article 5

Moreover, the promise of the gospel is, that whosoever believeth in Christ crucified, shall not perish, but have everlasting life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel.

Article 6

And whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief, this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.

Article 7

But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God, given them in Christ from everlasting, and not to any merit of their own.

Article 8

For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in His own presence forever.

Article 9

This purpose proceeding from everlasting love towards the elect has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell, so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love and faithfully serve Him as their Savior, who as a bridegroom for his bride, laid down His life for them upon the cross, and which may celebrate His praises here and through all eternity.

The true doctrine (concerning redemption) having been explained, the Synod rejects the errors of those who teach:

Rejection 1

That God the Father has ordained His Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness and worth of what Christ merited by His death might have existed, and might remain in all its parts complete, perfect and intact, even if the merited redemption had never in fact been applied to any person.

For this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture. For thus saith our Savior: “I lay down My life for the sheep, and I know them” (John 10:15, 27). And the prophet Isaiah saith concerning the Savior: “When thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong his days, and the pleasure of the LORD shall prosper in his hand” (Is. 53:10). Finally, this contradicts the article of faith according to which we believe the catholic Christian church.

Rejection 2

That it was not the purpose of the death of Christ that He should confirm the new covenant of grace through His blood, but only that He should acquire for the Father the mere right to establish with man such a covenant as He might please, whether of grace or of works.

For this is repugnant to Scripture which teaches that Christ has become the Surety and Mediator of a better, that is, the new covenant, and that a testament is of force where death has occurred. “By so much was Jesus made a surety of a better testament” (Heb. 7:22); “And for this cause He is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance”; “For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth” (Heb. 9:15, 17).

Rejection 3

That Christ by His satisfaction merited neither salvation itself for anyone, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that He merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as He might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions.

For these adjudge too contemptuously of the death of Christ, do in no wise acknowledge the most important fruit or benefit thereby gained, and bring again out of hell the Pelagian error.

Rejection 4

That the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, inasmuch as it accepts the merits of Christ, are justified before God and saved, but in the fact that God having revoked the demand of perfect obedience of faith, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.

For these contradict the Scriptures: “Being justified freely by His grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in His blood” (Rom. 3:24–25). And these proclaim, as did the wicked Socinus, a new and strange justification of man before God against the consensus of the whole church.

Rejection 5

That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin.

For this opinion is repugnant to Scripture which teaches that we are by nature children of wrath (Eph. 2:3).

Rejection 6

The use of the difference between meriting and appropriating, to the end that they may instill into the minds of the imprudent and inexperienced this teaching that God, as far as He is concerned, has been minded of applying to all equally the benefits gained by the death of Christ; but that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace.

For these, while they feign that they present this distinction in a sound sense, seek to instill into the people the destructive poison of the Pelagian errors.

Rejection 7

That Christ neither could die, needed to die, nor did die for those whom God loved in the highest degree and elected to eternal life, and did not die for these, since these do not need the death of Christ.

For they contradict the apostle, who declares: “the Son of God, who loved me, and gave Himself for me” (Gal. 2:20). Likewise: “Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died” (Rom. 8:33–34), namely, for them; and the Savior who says: “I lay down My life for the sheep” (John 10:15). And: “This is My commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends” (John 15:12–13).

THIRD AND FOURTH HEADS OF DOCTRINE

Of the Corruption of Man, His Conversion to God, and the Manner Thereof

Article 1

Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator and of spiritual things; his heart and will were upright; all his affections pure; and the whole man was holy; but revolting from God by the instigation of the devil, and abusing the freedom of his own will, he forfeited these excellent gifts; and on the contrary entailed on himself blindness of mind, horrible darkness, vanity and perverseness of judgment, became wicked, rebellious, and obdurate in heart and will, and impure in his affections.

Article 2

Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by imitation, as the Pelagians of old asserted, but by the propagation of a vicious nature.

Article 3

Therefore all men are conceived in sin, and by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto, and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, or to dispose themselves to reformation.

Article 4

There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the differences between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God and to true conversion, that he is incapable of using it aright even in things natural and civil. Nay, further, this light, such as it is, man in various ways renders wholly polluted and holds it in unrighteousness, by doing which he becomes inexcusable before God.

Article 5

In the same light are we to consider the law of the decalogue, delivered by God to His peculiar people the Jews by the hands of Moses. For though it discovers the greatness of sin, and more and more convinces man thereof, yet as it neither points out a remedy nor imparts strength to extricate him from misery, and thus being weak through the flesh leaves the transgressor under the curse, man cannot by this law obtain saving grace.

Article 6

What therefore neither the light of nature, nor the law could do, that God performs by the operation of the Holy Spirit through the Word or ministry of reconciliation, which is the glad tidings concerning the Messiah, by means whereof it hath pleased God to save such as believe, as well under the Old, as under the New Testament.

Article 7

This mystery of His will God discovered to but a small number under the Old Testament; under the New (the distinction between various peoples having been removed), He reveals Himself to many without any distinction of people. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their making a better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they, to whom so great and so gracious a blessing is communicated above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, not curiously to pry into the severity and justice of God’s judgments displayed to others, to whom this grace is not given.

Article 8

As many as are called by the gospel are unfeignedly called. For God hath most earnestly and truly declared in His Word what will be acceptable to Him; namely, that all who are called, should comply with the invitation. He, moreover, seriously promises eternal life and rest to as many as shall come to Him and believe on Him.

Article 9

It is not the fault of the gospel nor of Christ, offered therein, nor of God, who calls men by the gospel and confers upon them various gifts, that those who are called by the ministry of the Word refuse to come and be converted. The fault lies in themselves, some of whom when called, regardless of their danger, reject the word of life; others, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit. This our Savior teaches in the parable of the sower (Matt. 13).

Article 10

But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others, equally furnished with grace sufficient for faith and conversions as the proud heresy of Pelagius maintains; but it must be wholly ascribed to God, who as He has chosen His own from eternity in Christ, so He confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of His own Son, that they may show forth the praises of Him who hath called them out of darkness into His marvelous light; and may glory not in themselves, but in the Lord according to the testimony of the apostles in various places.

Article 11

But when God accomplishes His good pleasure in the elect or works in them true conversion, He not only causes the gospel to be externally preached to them and powerfully illuminates their mind by His Holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit, pervades the inmost recesses of the man; He opens the closed, and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.

Article 12

And this is the regeneration so highly celebrated in Scripture and denominated a new creation: a resurrection from the dead, a making alive, which God works in us without our aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation, that after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed is not only actuated and influenced by God, but in consequence of this influence, becomes itself active. Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received.

Article 13

The manner of this operation cannot be fully comprehended by believers in this life. Notwithstanding which, they rest satisfied with knowing and experiencing that by this grace of God they are enabled to believe with the heart, and love their Savior.

Article 14

Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure; but because it is in reality conferred, breathed, and infused into him; or even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will, consent to the terms of salvation and actually believe in Christ; but because He who works in man both to will and to do, and indeed all things in all, produces both the will to believe and the act of believing also.

Article 15

God is under no obligation to confer this grace upon any; for how can He be indebted to man, who had no previous gifts to bestow, as a foundation for such recompense? Nay, who has nothing of his own but sin and falsehood? He therefore who becomes the subject of this grace, owes eternal gratitude to God, and gives Him thanks forever. Whoever is not made partaker thereof, is either altogether regardless of these spiritual gifts and satisfied with his own condition, or is in no apprehension of danger and vainly boasts the possession of that which he has not. With respect to those who make an external profession of faith and live regular lives, we are bound, after the example of the apostle, to judge and speak of them in the most favorable manner. For the secret recesses of the heart are unknown to us. And as to others, who have not yet been called, it is our duty to pray for them to God, who calls the things that are not, as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.

Article 16

But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin which pervaded the whole race of mankind deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor takes away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it; that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign, in which the true and spiritual restoration and freedom of our will consist. Wherefore unless the admirable Author of every good work wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin.

Article 17

As the almighty operation of God, whereby He prolongs and supports this our natural life, does not exclude, but requires the use of means, by which God of His infinite mercy and goodness hath chosen to exert His influence, so also the beforementioned supernatural operation of God, by which we are regenerated, in no wise excludes or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration and food of the soul. Wherefore, as the apostles, and teachers who succeeded them, piously instructed the people concerning this grace of God, to His glory, and the abasement of all pride, and in the meantime, however, neglected not to keep them by the sacred precepts of the gospel in the exercise of the Word, sacraments and discipline; so even to this day, be it far from either instructors or instructed to presume to tempt God in the church by separating what He of His good pleasure hath most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is His work advanced; to whom alone all the glory both of means, and of their saving fruit and efficacy is forever due. Amen.

The true doctrine (concerning corruption and conversion) having been explained, the Synod rejects the errors of those who teach:

Rejection 1

That it cannot properly be said that original sin in itself suffices to condemn the whole human race or to deserve temporal and eternal punishment.

For these contradict the apostle, who declares: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12). And: “The judgment was by one to condemnation” (Rom. 5:16). And: “The wages of sin is death” (Rom. 6:23).

Rejection 2

That the spiritual gifts or the good qualities and virtues, such as goodness, holiness, righteousness, could not belong to the will of man when he was first created, and that these, therefore, could not have been separated therefrom in the fall.

For such is contrary to the description of the image of God which the apostle gives in Ephesians 4:24, where he declares that it consists in righteousness and holiness, which undoubtedly belong to the will.

Rejection 3

That in spiritual death the spiritual gifts are not separate from the will of man, since the will in itself has never been corrupted, but only hindered through the darkness of the understanding and the irregularity of the affections; and that, these hindrances having been removed, the will can then bring into operation its native powers, that is, that the will of itself is able to will and to choose, or not to will and not to choose, all manner of good which may be presented to it.

This is an innovation and an error, and tends to elevate the powers of the free will, contrary to the declaration of the prophet: “The heart is deceitful above all things, and desperately wicked” (Jer. 17:9); and of the apostle: “Among whom (sons of disobedience) also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind” (Eph. 2:3).

Rejection 4

That the unregenerate man is not really nor utterly dead in sin, nor destitute of all powers unto spiritual good, but that he can yet hunger and thirst after righteousness and life, and offer the sacrifice of a contrite and broken spirit, which is pleasing to God.

For these are contrary to the express testimony of Scripture. “Who were dead in trespasses and sins”; “Even when we were dead in sins” (Eph. 2:1, 5); and: “every imagination of the thoughts of his heart was only evil continually” (Gen. 6:5); “for the imagination of man’s heart is evil from his youth” (Gen. 8:21).

Moreover, to hunger and thirst after deliverance from misery, and after life, and to offer unto God the sacrifice of a broken spirit, is peculiar to the regenerate and those that are called blessed. “Create in me a clean heart, O God; and renew a right spirit within me”; “Then shalt Thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon Thine altar” (Ps. 51:10, 19); “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Matt. 5:6).

Rejection 5

That the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, namely, the evangelical or saving grace and salvation itself. And that in this way God on His part shows Himself ready to reveal Christ unto all men, since He applies to all sufficiently and efficiently the means necessary to conversion.

For the experience of all ages and the Scriptures do both testify that this is untrue. “He sheweth His word unto Jacob, His statutes and His judgments unto Israel. He hath not dealt so with any nation: and as for His judgments, they have not known them” (Ps. 147:19, 20). “Who in times past suffered all nations to walk in their own ways” (Acts 14:16). And: “Now when they (Paul and his companions) had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not” (Acts 16:6, 7).

Rejection 6

That in the true conversion of man no new qualities, powers or gifts can be infused by God into the will, and that therefore faith through which we are first converted, and because of which we are called believers, is not a quality or gift infused by God, but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith.

For thereby they contradict the Holy Scriptures which declare that God infuses new qualities of faith, of obedience, and of the consciousness of His love into our hearts: “I will put My law in their inward parts, and write it in their hearts” (Jer. 31:33). And: “I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed” (Is. 44:3). And: “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Rom. 5:5). This is also repugnant to the continuous practice of the Church, which prays by the mouth of the prophet thus: “turn Thou me, and I shall be turned” (Jer. 31:18).

Rejection 7

That the grace whereby we are converted to God is only a gentle advising, or (as others explain it), that this is the noblest manner of working in the conversion of man, and that this manner of working, which consists in advising, is most in harmony with man’s nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual, indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this, that God promises eternal, while Satan promises only temporal goods.

But this is altogether Pelagian and contrary to the whole Scripture which, besides this, teaches yet another and far more powerful and divine manner of the Holy Spirit’s working in the conversion of man, as in Ezekiel: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezek. 36:26).

Rejection 8

That God in the regeneration of man does not use such powers of His omnipotence as potently and infallibly bend man’s will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist God and the Holy Spirit when God intends man’s regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man’s power to be regenerated or not.

For this is nothing less than the denial of all the efficiency of God’s grace in our conversion, and the subjecting of the working of the Almighty God to the will of man, which is contrary to the apostles, who teach: “who believe, according to the working of His mighty power” (Eph. 1:19). And: “That our God would ... fulfil all the good pleasure of His goodness, and the work of faith with power” (2 Thess. 1:11). And: “According as His divine power hath given unto us all things that pertain unto life and godliness” (2 Pet. 1:3).

Rejection 9

That grace and free will are partial causes, which together work the beginning of conversion, and that grace, in order of working, does not precede the working of the will; that is, that God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this.

For the ancient Church has long ago condemned this doctrine of the Pelagians according to the words of the apostle: “So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy” (Rom. 9:16). Likewise: “For who maketh thee to differ from another? and what hast thou that thou didst not receive?” (1 Cor. 4:7). And: “For it is God which worketh in you both to will and to do of His good pleasure” (Phil. 2:13).

FIFTH HEAD OF DOCTRINE

Of the Perseverance of the Saints

Article 1

Whom God calls, according to His purpose, to the communion of His Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, He delivers also from the dominion and slavery of sin in this life; though not altogether from the body of sin and from the infirmities of the flesh, so long as they continue in this world.

Article 2

Hence spring daily sins of infirmity, and hence spots adhere to the best works of the saints, which furnish them with constant matter for humiliation before God, and flying for refuge to Christ crucified; for mortifying the flesh more and more by the spirit of prayer, and by holy exercises of piety; and for pressing forward to the goal of perfection, till being at length delivered from this body of death, they are brought to reign with the Lamb of God in heaven.

Article 3

By reason of these remains of indwelling sin, and the temptations of sin and of the world, those who are converted could not persevere in a state of grace if left to their own strength. But God is faithful, who having conferred grace, mercifully confirms and powerfully preserves them therein, even to the end.

Article 4

Although the weakness of the flesh cannot prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God, as not in some particular instances sinfully to deviate from the guidance of divine grace, so as to be seduced by, and comply with the lusts of the flesh; they must, therefore, be constant in watching and prayer that they be not led into temptation. When these are neglected, they are not only liable to be drawn into great and heinous sins by Satan, the world and the flesh, but sometimes by the righteous permission of God actually fall into these evils. This the lamentable fall of David, Peter, and other saints described in Holy Scripture demonstrates.

Article 5

By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God’s favor for a time, until on their returning into the right way of serious repentance, the light of God’s fatherly countenance again shines upon them.

Article 6

But God, who is rich in mercy, according to His unchangeable purpose of election, does not wholly withdraw the Holy Spirit from His own people, even in their melancholy falls; nor suffers them to proceed so far as to lose the grace of adoption, and forfeit the state of justification, or to commit the sin unto death; nor does He permit them to be totally deserted, and to plunge themselves into everlasting destruction.

Article 7

For in the first place, in these falls He preserves in them the incorruptible seed of regeneration from perishing or being totally lost; and again, by His Word and Spirit, certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favor of a reconciled God, through faith adore His mercies, and henceforward more diligently work out their own salvation with fear and trembling.

Article 8

Thus, it is not in consequence of their own merits or strength, but of God’s free mercy, that they do not totally fall from faith and grace, nor continue and perish finally in their backslidings; which, with respect to themselves, is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since His counsel cannot be changed nor His promise fail, neither can the call according to His purpose be revoked, nor the merit, intercession and preservation of Christ be rendered ineffectual, nor the sealing of the Holy Spirit be frustrated or obliterated.

Article 9

Of this preservation of the elect to salvation and of their perseverance in the faith, true believers for themselves may and do obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion that they ever will continue true and living members of the church; and that they experience forgiveness of sins, and will at last inherit eternal life.

Article 10

This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the Word of God; but springs from faith in God’s promises, which He has most abundantly revealed in His Word for our comfort; from the testimony of the Holy Spirit witnessing with our spirit that we are children and heirs of God (Rom. 8:16); and lastly, from a serious and holy desire to preserve a good conscience and to perform good works. And if the elect of God were deprived of this solid comfort that they shall finally obtain the victory and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable.

Article 11

The Scripture moreover testifies that believers in this life have to struggle with various carnal doubts and that under grievous temptations they are not always sensible of this full assurance of faith and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape that they may be able to bear it (1 Cor. 10:13), and by the Holy Spirit again inspires them with the comfortable assurance of persevering.

Article 12

This certainty of perseverance, however, is so far from exciting in believers a spirit of pride or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God; so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of Scripture and the examples of the saints.

Article 13

Neither does renewed confidence of persevering produce licentiousness or a disregard to piety in those who are recovering from backsliding; but it renders them much more careful and solicitous to continue in the ways of the Lord, which He hath ordained, that they who walk therein may maintain an assurance of persevering, lest by abusing His fatherly kindness, God should turn away His gracious countenance from them, to behold which is to the godly dearer than life, the withdrawing whereof is more bitter than death, and they in consequence hereof should fall into more grievous torments of conscience.

Article 14

And as it hath pleased God, by the preaching of the gospel, to begin this work of grace in us, so He preserves, continues, and perfects it by the hearing and reading of His Word, by meditation thereon, and by the exhortations, threatenings, and promises thereof, as well as by the use of the sacraments.

Article 15

The carnal mind is unable to comprehend this doctrine of the perseverance of the saints and the certainty thereof, which God hath most abundantly revealed in His Word, for the glory of His Name, and the consolation of pious souls, and which He impresses upon the hearts of the faithful. Satan abhors it; the world ridicules it; the ignorant and hypocrite abuse, and heretics oppose it; but the spouse of Christ hath always most tenderly loved and constantly defended it as an inestimable treasure; and God, against whom neither counsel nor strength can prevail, will dispose her to continue this conduct to the end. Now, to this one God, Father, Son, and Holy Spirit, be honor and glory forever. Amen.

The true doctrine (concerning perseverance) having been explained, the Synod rejects the errors of those who teach:

Rejection 1

That the perseverance of the true believers is not a fruit of election or a gift of God gained by the death of Christ, but a condition of the new covenant, which (as they declare) man before his decisive election and justification must fulfill through his free will.

For the Holy Scripture testifies that this follows out of election, and is given the elect in virtue of the death, the resurrection and intercession of Christ: “but the election hath obtained it, and the rest were blinded” (Rom. 11:7). Likewise: “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ?” (Rom. 8:32–35).

Rejection 2

That God does indeed provide the believer with sufficient powers to persevere and is ever ready to preserve these in him, if he will do his duty; but that though all things which are necessary to persevere in faith and which God will use to preserve faith are made use of, it even then ever depends on the pleasure of the will whether it will persevere or not.

For this idea contains an outspoken Pelagianism, and while it would make men free, it makes them robbers of God’s honor, contrary to the prevailing agreement of the evangelical doctrine, which takes from man all cause of boasting and ascribes all the praise for this favor to the grace of God alone; and contrary to the apostle, who declares that it is God “Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ” (1 Cor. 1:8).

Rejection 3

That the true believers and regenerate not only can fall from justifying faith and likewise from grace and salvation wholly and to the end, but indeed often do fall from this and are lost forever.

For this conception makes powerless the grace, justification, regeneration, and continued keeping by Christ, contrary to the expressed words of the apostle Paul: “That, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him” (Rom. 5:8, 9). And contrary to the apostle John: “Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God” (1 John 3:9). And also contrary to the words of Jesus Christ: “I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My hand. My Father, which gave them Me, is greater than all; and no man is able to pluck them out of My Father’s hand” (John 10:28, 29).

Rejection 4

That true believers and regenerate can sin the sin unto death or against the Holy Spirit.

Since the same apostle John, after having spoken in the fifth chapter of his first epistle, verses 16 and 17, of those who sin unto death and having forbidden to pray for them, immediately adds to this in verse 18: “We know that whosoever is born of God sinneth not (meaning a sin of that character); but he that is begotten of God keepeth himself, and that wicked one toucheth him not” (1 John 5:18).

Rejection 5

That without a special revelation we can have no certainty of future perseverance in this life.

For by this doctrine the sure comfort of the true believers is taken away in this life and the doubts of the papist are again introduced into the church, while the Holy Scriptures constantly deduce this assurance, not from a special and extraordinary revelation, but from the marks proper to the children of God and from the constant promises of God. So especially the apostle Paul: “Nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom. 8:39). And John declares: “And he that keepeth His commandments dwelleth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which He hath given us” (1 John 3:24).

Rejection 6

That the doctrine of the certainty of perseverance and of salvation from its own character and nature is a cause of indolence and is injurious to godliness, good morals, prayers and other holy exercises, but that on the contrary it is praiseworthy to doubt.

For these show that they do not know the power of divine grace and the working of the indwelling Holy Spirit. And they contradict the apostle John, who teaches the opposite with express words in his first epistle: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in Him purifieth himself, even as He is pure” (1 John 3:2–3). Furthermore, these are contradicted by the example of the saints, both of the Old and the New Testament, who though they were assured of their perseverance and salvation, were nevertheless constant in prayers and other exercises of godliness.

Rejection 7

That the faith of those who believe for a time does not differ from justifying and saving faith except only in duration.

For Christ Himself, in Matthew 13:20, Luke 8:13, and in other places, evidently notes, besides this duration, a threefold difference between those who believe only for a time and true believers, when He declares that the former receive the seed in stony ground, but the latter in the good ground or heart; that the former are without root, but the latter have a firm root; that the former are without fruit, but that the latter bring forth their fruit in various measure with constancy and steadfastness.

Rejection 8

That it is not absurd that one having lost his first regeneration, is again and even often born anew.

For these deny by this doctrine the incorruptibleness of the seed of God, whereby we are born again, contrary to the testimony of the apostle Peter: “Being born again, not of corruptible seed, but of incorruptible” (1 Peter 1:23).

Rejection 9

That Christ has in no place prayed that believers should infallibly continue in faith.

For they contradict Christ Himself, who says: “I have prayed for thee (Simon), that thy faith fail not” (Luke 22:32); and the evangelist John, who declares that Christ has not prayed for the apostles only, but also for those who through their word would believe: “Holy Father, keep through Thine own name those whom Thou hast given Me,” and: “I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil”; “Neither pray I for these alone, but for them also which shall believe on Me through their word” (John 17:11, 15, 20).

Conclusion

And this is the perspicuous, simple, and ingenuous declaration of the orthodox doctrine respecting the five articles which have been controverted in the Belgic churches, and the rejection of the errors with which they have for some time been troubled. This doctrine the Synod judges to be drawn from the Word of God and to be agreeable to the confessions of the Reformed churches. Whence it clearly appears that some whom such conduct by no means became, have violated all truth, equity, and charity, in wishing to persuade the public:

“That the doctrine of the Reformed churches concerning predestination, and the points annexed to it, by its own genius and necessary tendency, leads off the minds of men from all piety and religion; that it is an opiate administered by the flesh and the devil, and the stronghold of Satan, where he lies in wait for all; and from which he wounds multitudes, and mortally strikes through many with the darts both of despair and security; that it makes God the author of sin, unjust, tyrannical, hypocritical; that it is nothing more than interpolated Stoicism, Manicheism, Libertinism, Turcism; that it renders men carnally secure, since they are persuaded by it that nothing can hinder the salvation of the elect, let them live as they please; and therefore, that they may safely perpetrate every species of the most atrocious crimes; and that if the reprobate should even perform truly all the works of the saints, their obedience would not in the least contribute to their salvation; that the same doctrine teaches that God, by a mere arbitrary act of His will, without the least respect or view to any sin, has predestinated the greatest part of the world to eternal damnation; and has created them for this very purpose; that in the same manner in which the election is the fountain and the cause of faith and good works, reprobation is the cause of unbelief and impiety; that many children of the faithful are torn guiltless from their mothers’ breasts and tyrannically plunged into hell; so that neither baptism nor the prayers of the Church at their baptism, can at all profit by them”; and many other things of the same kind which the Reformed Churches not only do not acknowledge, but even detest with their whole soul. Wherefore, this Synod of Dort, in the name of the Lord, conjures as many as piously call upon the name of our Savior Jesus Christ, to judge of the faith of the Reformed Churches not from the calumnies, which on every side are heaped upon it; nor from the private expressions of a few among ancient and modern teachers, often dishonestly quoted or corrupted and wrested to a meaning quite foreign to their intention; but from the public confessions of the Churches themselves and from the declaration of the orthodox doctrine, confirmed by the unanimous consent of all and each of the members of the whole Synod. Moreover, the Synod warns calumniators themselves to consider the terrible judgment of God which awaits them for bearing false witness against the confessions of so many churches, for distressing the consciences of the weak, and for laboring to render suspect the society of the truly faithful. Finally, this Synod exhorts all their brethren in the gospel of Christ to conduct themselves piously and religiously in handling this doctrine, both in the universities and churches; to direct it, as well in discourse as in writing, to the glory of the divine Name, to holiness of life, and to the consolation of afflicted souls; to regulate, by the Scripture, according to the analogy of faith, not only their sentiments, but also their language; and to abstain from all those phrases which exceed the limits necessary to be observed in ascertaining the genuine sense of the holy Scriptures, and may furnish insolent sophists with a just pretext for violently assailing or even vilifying the doctrine of the Reformed churches.

May Jesus Christ, the Son of God, who, seated at the Father’s right hand, gives gifts to men, sanctify us in the truth, bring to the truth those who err, shut the mouths of the calumniators of sound doctrine, and endue the faithful minister of His Word with the spirit of wisdom and discretion, that all their discourses may tend to the glory of God and the edification of those who hear them. Amen.

That this is our faith and decision we certify by subscribing our names.

Here follow the names, not only of President, Assistant President, and Secretaries of the Synod, and of the Professors of Theology in the Dutch Churches, but of all the Members who were deputed to the Synod as the Representatives of their respective Churches, that is, of the Delegates from Great Britain, the Electoral Palatinate, Hessia, Switzerland, Wetteraw, The Republic and Church of Geneva, The Republic and Church of Bremen, The Republic and Church of Emden, The Duchy of Gelderland and of Zutphen, South Holland, North Holland, Zeeland, The Province of Utrecht, Friesland, Transylvania, The State of Groningen and Omland, Drent, The French Churches.

Westminster Confession of Faith

CHAPTER 1

Of the Holy Scripture

1. Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation; therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing; which maketh the holy Scripture to be most necessary; those former ways of God’s revealing His will unto His people being now ceased.

2. Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament, which are these:

Of the Old Testament

Genesis

Exodus

Leviticus

Numbers

Deuteronomy

Joshua

Judges

Ruth

I Samuel

II Samuel

I Kings

II Kings

I Chronicles

II Chronicles

Ezra

Nehemiah

Esther

Job

Psalms

Proverbs

Ecclesiastes

The Song of Songs

Isaiah

Jeremiah

Lamentations

Ezekiel

Daniel

Hosea

Joel

Amos

Obadiah

Jonah

Micah

Nahum

Habakkuk

Zephaniah

Haggai

Zechariah

Malachi

Of the New Testament

The Gospels according to

Matthew

Mark

Luke

John

The Acts of the Apostles

Paul's Epistles to the

Romans

Corinthians I

Corinthians II

Galatians

Ephesians

Philippians

Colossians

Thessalonians I

Thessalonians II

to Timothy I

to Timothy II

to Titus

to Philemon

The Epistle to the

Hebrews

The Epistle of James

The First and Second

Epistles of Peter

The First, Second, and Third Epistles of

John

The Epistle of Jude

The Revelation

All which are given by inspiration of God, to be the rule of faith and life.

3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the Canon of Scripture; and therefore are of no authority in the church of God, nor to be any otherwise approved, or made use of, than other human writings.

4. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received, because it is the Word of God.

5. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the holy Scripture; and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.

6. The whole counsel of God, concerning all things necessary for His own glory, man’s salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word; and that there are some circumstances concerning the worship of God, and the government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.

7. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentical; so as in all controversies of religion the church is finally to appeal unto them. But because these original tongues are not known to all the people of God who have right unto, and interest in, the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope.

9. The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore, when there is a question about the true and full sense of any scripture (which is not manifold, but one), it may be searched and known by other places that speak more clearly.

10. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.

CHAPTER 2

Of God, and of the Holy Trinity

1. There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of His own immutable and most righteous will, for His own glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek Him; and withal most just and terrible in His judgments; hating all sin; and who will by no means clear the guilty.

2. God hath all life, glory, goodness, blessedness, in and of Himself; and is alone in and unto Himself all-sufficient, not standing in need of any creatures which He hath made, nor deriving any glory from them, but only manifesting His own glory in, by, unto, and upon them; He is the alone foundation of all being, of whom, through whom, and to whom, are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them, whatsoever Himself pleaseth. In His sight all things are open and manifest; His knowledge is infinite, infallible, and independent upon the creature; so as nothing is to Him contingent or uncertain. He is most holy in all His counsels, in all His works, and in all His commands. To Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience He is pleased to require of them.

3. In the unity of the Godhead there be three Persons of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.

CHAPTER 3

Of God’s Eternal Decree

1. God from all eternity did by the most wise and holy counsel of His own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin; nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.

2. Although God knows whatsoever may or can come to pass, upon all supposed conditions; yet hath He not decreed any thing because He foresaw it as future, as that which would come to pass, upon such conditions.

3. By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death.

4. These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it can not be either increased or diminished.

5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, hath chosen in Christ, unto everlasting glory, out of His free grace and love alone, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto; and all to the praise of His glorious grace.

6. As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Wherefore they who are elected being fallen in Adam are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season; are justified, adopted, sanctified, and kept by His power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. The rest of mankind, God was pleased, according to the unsearchable counsel of His own will, whereby He extendeth or withholdeth mercy as He pleaseth, for the glory of His sovereign power over His creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice.

8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending to the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

CHAPTER 4

Of Creation

1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of His eternal power, wisdom, and goodness, in the beginning, to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

2. After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness after His own image, having the law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Besides this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil; which while they kept were happy in their communion with God, and had dominion over the creatures.

CHAPTER 5

Of Providence

1. God, the great Creator of all things, doth uphold, direct dispose, and govern all creatures, actions, and things, from the greatest even to the least, by His most wise and holy providence, according to His infallible foreknowledge, and the free and immutable counsel of His own will, to the praise of the glory of His wisdom, power, justice, goodness, and mercy.

2. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet, by the same providence, He ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently.

3. God, in His ordinary providence, maketh use of means, yet is free to work without, above, and against them, at His pleasure.

4. The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in His providence, that it extendeth itself even to the first fall, and all other sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to His own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God; who being most holy and righteous, neither is nor can be the author or approver of sin.

5. The most wise, righteous, and gracious God, doth oftentimes leave for a season His own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.

6. As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden; from them He not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon their hearts; but sometimes also withdraweth the gifts which they had; and exposeth them to such objects as their corruption makes occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan; whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.

7. As the providence of God doth, in general, reach to all creatures, so, after a most special manner, it taketh care of his church, and disposeth all things to the good thereof.

CHAPTER 6

Of the Fall of Man, of Sin, and of the Punishment Thereof

1. Our first parents, begin seduced by the subtlety and temptations of Satan, sinned in eating the forbidden fruit. This their sin God was pleased, according to His wise and holy counsel, to permit, having purposed to order it to His own glory.

2. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.

3. They being the root of mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity, descending from them by original generation.

4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and all the motions thereof, are truly and properly sin.

6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

CHAPTER 7

Of God’s Covenant with Man

1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him, as their blessedness and reward, but by some voluntary condescension on God’s part, which He hath been pleased to express by way of covenant.

2. The first covenant made with man was a covenant of works, wherein life was promised to Adam, and in Him to his posterity, upon condition of perfect and personal obedience.

3. Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace: wherein He freely offered unto sinners life and salvation by Jesus Christ, requiring of them faith in Him, that they may be saved, and promising to give unto all those that are ordained unto life, His Holy Spirit, to make them willing and able to believe.

4. This covenant of grace is frequently set forth in the Scripture by the name of a testament, in reference to the death of Jesus Christ, the testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

5. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come, which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation, and is called the Old Testament.

6. Under the gospel, when Christ the substance was exhibited, the ordinances in which this covenant is dispensed, are the preaching of the Word, and the administration of the sacraments of baptism and the Lord’s Supper; which, though fewer in number, and administered with more simplicity and less outward glory, yet in them it is held forth in more fullness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the New Testament. There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations.

CHAPTER 8

Of Christ the Mediator

1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only-begotten Son, to be the mediator between God and men, the prophet, priest, and king; the head and Savior of the church, the heir of all things, and judge of the world; unto whom He did, from all eternity, give a people to be His seed, and to be by Him in time redeemed, called, justified, sanctified, and glorified.

2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fullness of time was come, take upon Him man’s nature, with all the essential properties and common infirmities thereof; yet without sin: being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God and very man, yet one Christ, the only mediator between God and man.

3. The Lord Jesus in His human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure; having in Him all the treasures of wisdom and knowledge, in whom it pleased the Father that all fullness should dwell: to the end that being holy, harmless, undefiled, and full of grace and truth, He might be thoroughly furnished to execute the office of a mediator and surety. Which office He took not unto himself, but was thereunto called by His Father; who put all power and judgment into His hand, and gave Him commandment to execute the same.

4. This office the Lord Jesus did most willingly undertake, which, that He might discharge, He was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in His soul, and most painful sufferings in His body; was crucified and died; was buried, and remained under the power of death, yet saw no corruption. On the third day He arose from the dead, with the same body in which He suffered; with which also He ascended into heaven, and there sitteth at the right hand of His Father, making intercession; and shall return to judge men and angels, at the end of the world.

5. The Lord Jesus, by His perfect obedience and sacrifice of Himself, which He through the eternal Spirit once offered up unto God, hath fully satisfied the justice of His Father; and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.

6. Although the work of redemption was not actually wrought by Christ till after His incarnation, yet the virtue, efficacy, and benefits thereof were communicated into the elect, in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices wherein He was revealed, and signified to be the seed of the woman, which should bruise the serpent’s head, and the Lamb slain from the beginning of the world, being yesterday and today the same and forever.

7. Christ, in the work of mediation, acteth according to both natures; by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes, in Scripture, attributed to the person denominated by the other nature.

8. To all those for whom Christ hath purchased redemption, He doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by His Spirit to believe and obey; and governing their hearts by His Word and Spirit; overcoming all their enemies by His almighty power and wisdom, in such manner and ways as are most consonant to His wonderful and unsearchable dispensation.

CHAPTER 9

Of Free Will

1. God hath endued the will of man with that natural liberty, that is neither forced, nor by any absolute necessity of nature determined to good or evil.

2. Man, in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God; but yet mutably, so that he might fall from it.

3. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.

4. When God converts a sinner and translates Him into the state of grace, He freeth him from his natural bondage under sin, and, by His grace alone, enables him freely to will and to do that which is spiritually good; yet so as that, by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.

5. The will of man is made perfectly and immutably free to good alone, in the state of glory only.

CHAPTER 10

Of Effectual Calling

1. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ: enlightening their minds, spiritually and savingly, to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by His almighty power determining them to that which is good; and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by His grace.

2. This effectual call is of God’s free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

3. Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit, who worketh when, and where, and how He pleaseth. So also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

4. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come to Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the law of that religion they do profess; and to assert and maintain that they may, is very pernicious, and to be detested.

CHAPTER 11

Of Justification

1. Those whom God effectually calleth, He also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.

2. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification; yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

3. Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction of His Father’s justice in their behalf. Yet inasmuch as He was given by the Father for them, and His obedience and satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.

4. God did, from all eternity, decree to justify the elect; and Christ did, in the fullness of time, die for their sins and rise again for their justification; nevertheless they are not justified until the Holy Spirit doth, in due time, actually apply Christ unto them.

5. God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under God’s Fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

6. The justification of believers under the Old Testament was, in all these respect, one and the same with the justification of believers under the New Testament.

CHAPTER 12

Of Adoption

All those that are justified, God vouchsafeth, in and for His only Son Jesus Christ, to make partakers of the grace of adoption: by which they are taken into the number, and enjoy the liberties and privileges of the children of God; have His name put upon them; receive the Spirit of adoption; have access to the throne of grace with boldness; are enabled to cry, Abba, Father; are pitied, protected, provided for, and chastened by Him as by a father; yet never cast off, but sealed to the day of redemption, and inherit the promises, as heirs of everlasting salvation.

CHAPTER 13

Of Sanctification

1. They who are effectually called and regenerated, having a new heart and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened, in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

2. This sanctification is throughout in the whole man, yet imperfect in this life: there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.

3. In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome: and so the saints grow in grace, perfecting holiness in the fear of God.

CHAPTER 14

Of Saving Faith

1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the ministry of the Word: by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.

2. By this faith, a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein; and acteth differently, upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are, accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

3. This faith is different in degrees, weak or strong; may be often and many ways assailed and weakened, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.

CHAPTER 15

Of Repentance unto Life

1. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.

2. By it a sinner, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God, and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with Him in all the ways of His commandments.

3. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God’s free grace in Christ; yet is it of such necessity to all sinners, that none may expect pardon without it.

4. As there is no sin so small but it deserves damnation; so there is no sin so great that it can bring damnation upon those who truly repent.

5. Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavor to repent of his particular sins, particularly.

6. As every man is bound to make private confession of his sins to God, praying for the pardon thereof, upon which, and the forsaking of them, he shall find mercy: so he that scandalizeth his brother, or the church of Christ, ought to be willing, by a private or public confession and sorrow for his sin, to declare his repentance to those that are offended; who are thereupon to be reconciled to him, and in love to receive him.

CHAPTER 16

Of Good Works

1. Good works are only such as God hath commanded in His holy Word, and not such as, without the warrant thereof, are devised by men out of blind zeal, or upon any pretense of good intention.

2. These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end, eternal life.

3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of His good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.

4. They, who in their obedience, attain to the greatest height which is possible in this life, are so far from being able to supererogate and to do more than God requires, that they fall short of much which in duty they are bound to do.

5. We cannot, by our best works, merit pardon of sin, or eternal life, at the hand of God, because of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants: and because, as they are good, they proceed from His Spirit; and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God’s judgment.

6. Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in Him, not as though they were in this life wholly unblamable and unreprovable in God’s sight; but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.

7. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; yet, because they proceed not from a heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God; they are therefore sinful and cannot please God, or make a man meet to receive grace from God. And yet their neglect of them is more sinful, and displeasing unto God.

CHAPTER 17

Of the Perseverance of the Saints

1. They, whom God hath accepted in His beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.

2. This perseverance of the saints depends, not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit and of the seed of God within them; and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof.

3. Nevertheless they may, through the temptations of Satan and of the world, the prevalancy of corruption remaining in them, and the neglect of the means of their perseverance, fall into grievous sins; and for a time continue therein: whereby they incur God’s displeasure, and grieve His Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.

CHAPTER 18

Of the Assurance of Grace and Salvation

1. Although hypocrites, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions: of being in the favor of God and estate of salvation; which hope of theirs shall perish: yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavoring to walk in all good conscience before Him, may in this life be certainly assured that they are in a state of grace, and may rejoice in the hope of the glory of God: which hope shall never make them ashamed.

2. This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God; which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.

3. This infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it from inclining men to looseness.

4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it; by falling into some special sin, which woundeth the conscience, and grieveth the Spirit; by some sudden or vehement temptation; by God’s withdrawing the light of his countenance and suffering even such as fear Him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are supported from utter despair.

CHAPTER 19

Of the Law of God

1. God gave to Adam a law, as a covenant of works, by which He bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.

2. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai in ten commandments, and written in two tables; the first four commandments containing our duty toward God, and the other six our duty to man.

3. Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated under the New Testament.

4. To them also, as a body politic, He gave sundry judicial laws, which expired together with the state of that people, not obliging any other, now, further than the general equity thereof may require.

5. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation.

6. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of His obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin, and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law as a covenant of works: so as a man’s doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.

7. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully, which the will of God, revealed in the law, requireth to be done.

CHAPTER 20

Of Christian Liberty, and Liberty of Conscience

1. The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto Him, not out of slavish fear, but a childlike love, and a willing mind. All which were common also to believers under the law; but under the New Testament the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in any thing contrary to His Word, or beside it in matters of faith or worship. So that to believe such doctrines, or to obey such commandments out of conscience, is to betray true liberty of conscience; and the requiring an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.

3. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty; which is, that, being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our life.

4. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another; they who, upon pretence of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity, whether concerning faith, worship, or conversation; or, to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against by the censures of the church.

CHAPTER 21

Of Religious Worship and the Sabbath Day

1. The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is good, and doeth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the hearth, and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation or any other way not prescribed in the holy Scripture.

2. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to Him alone: not to angels, saints, or any other creature: and since the fall, not without a mediator; nor in the mediation of any other but of Christ alone.

3. Prayer with thanksgiving, being one special part of religious worship, is by God required of all men; and that it may be accepted, it is to be made in the name of the Son, by the help of His Holy Spirit, according to His will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.

4. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

5. The reading of the Scriptures with godly fear; the sound preaching, and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence; singing of psalms with grace in the heart; as, also, the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God: besides religious oaths, and vows, solemn fastings, and thanksgivings upon special occasion; which are, in their several times and seasons, to be used in an holy and religious manner.

6. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable to, any place in which it is performed, or towards which it is directed: but God is to be worshipped everywhere in spirit and in truth; as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by His Word or providence, calleth thereunto.

7. As it is of the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in His Word, by a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath, to be kept holy unto Him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which in Scripture is called the Lord’s Day, and is to be continued to the end of the world as the Christian Sabbath.

8. This Sabbath is to be kept holy unto the Lord when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations; but also are taken up the whole time in the public and private exercises of His worship, and in the duties of necessity and mercy.

CHAPTER 22

Of Lawful Oaths and Vows

1. A lawful oath is a part of religious worship, wherein upon just occasion, the person swearing solemnly calleth God to witness what he asserteth or promiseth; and to judge him according to the truth or falsehood of what he sweareth.

2. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred. Yet, as, in matters of weight and moment, an oath is warranted by the Word of God, under the New Testament, as well as under the Old, so a lawful oath, being imposed by lawful authority, in such matters ought to be taken.

3. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth. Neither may any man bind himself by oath to any thing but what is good and just, and what he believeth so to be, and what he is able and resolved to perform.

4. An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man’s own hurt: nor is it to be violated, although made to heretics or infidels.

5. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.

6. It is not to be made to any creature, but to God alone: and that it may be accepted, it is to be made voluntarily, out of faith and conscience of duty, in way of thankfulness for mercy received, or for obtaining of what we want; whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long as they may fitly conduce thereunto.

7. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance of which he hath no promise or ability from God. In which respects, monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.

CHAPTER 23

Of the Civil Magistrate

1. God, the supreme Lord and king of all the world, hath ordained civil magistrates to be under Him over the people, for His own glory and the public good; and to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers.

2. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth, so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasions.

3. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

4. It is the duty of the people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority, for conscience’s sake. Infidelity, or difference in religion, doth not make void the magistrate’s just and legal authority, nor free the people from their obedience to him: from which ecclesiastical persons are not exempted; much less hath the pope any power or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

CHAPTER 24

Of Marriage and Divorce

1. Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.

2. Marriage was ordained for the mutual help of husband and wife; for the increase of mankind with a legitimate issue, and of the church with an holy seed; and for preventing of uncleanness.

3. It is lawful for all sorts of people to marry who are able with judgment to give their consent. Yet it is the duty of Christians to marry only in the Lord. And, therefore, such as profess the true reformed religion should not marry with infidels, papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.

4. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together, as man and wife.

5. Adultery or fornication, committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce, and after the divorce to marry another, as if the offending party were dead.

6. Although the corruption of man be such as is apt to study arguments, unduly to put asunder those whom God hath joined together in marriage; yet nothing but adultery, or such willful desertion as can no way be remedied by the church or civil magistrate, is cause sufficient of dissolving the bond of marriage; wherein a public and orderly course of proceeding is to be observed; and the persons concerned in it, not left to their own wills and discretion in their own case.

CHAPTER 25

Of the Church

1. The catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fullness of Him that filleth all in all.

2. The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.

3. Unto this catholic and visible church, Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world; and doth by His own presence and Spirit, according to His promise, make them effectual thereunto.

4. This catholic church hath been sometimes more, sometimes less, visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.

5. The purest churches under heaven are subject both to mixture and error: and some have so degenerated as to become apparently no churches of Christ. Nevertheless, there shall be always a church on earth, to worship God according to His will.

6. There is no other head of the church but the Lord Jesus Christ: nor can the pope of Rome in any sense be head thereof.

CHAPTER 26

Of the Communion of the Saints

1. All saints that are united to Jesus Christ their head, by His Spirit and by faith, have fellowship with Him in His graces, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other’s gifts and graces, and are obliged to the performance of such duties, public and private, as to conduce to their mutual good, both in the inward and outward man.

2. Saints by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.

3. This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of the Godhead, or to be equal with Christ in any respect: either of which to affirm, is impious and blasphemous. Nor doth their communion one with another as saints, take away or infringe the title or property which each man hath in his goods and possessions.

CHAPTER 27

Of the Sacraments

1. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and His benefits, and to confirm our interest in Him: as also to put a visible difference between those that belong unto the church, and the rest of the world; and solemnly to engage them to the service of God in Christ, according to His Word.

2. There is in every sacrament a spiritual relation, or sacramental union, between the sign and the thing signified; whence it comes to pass that the names and effects of the one are attributed to the other.

3. The grace which is exhibited in or by the sacraments, rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.

4. There be only two sacraments ordained by Christ our Lord in the gospels, that is to say, baptism and the supper of the Lord: neither or which may be dispensed by any but a minister of the Word, lawfully ordained.

5. The sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the New.

CHAPTER 28

Of Baptism

1. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church, but also to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life: which sacrament is, by Christ’s own appointment, to be continued in His church until the end of the world.

2. The outward element to be used in the sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.

3. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.

4. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one or both believing parents are to be baptized.

5. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it, or that all that are baptized are undoubtedly regenerated.

6. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in His appointed time.

7. The sacrament of baptism is but once to be administered to any person.

CHAPTER 29

Of the Lord’s Supper

1. Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament of His body and blood, called the Lord’s Supper, to be observed in His church unto the end of the world; for the perpetual remembrance of the sacrifice of Himself in His death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him; and to be a bond and pledge of their communion with Him, and with each other, as members of His mystical body.

2. In this sacrament Christ is not offered up to His Father, nor any real sacrifice made at all for remission of sins of the quick or dead, but a commemoration of that one offering up of Himself, by Himself, upon the cross, once for all, and a spiritual oblation of all possible praise unto God for the same; so that the popish sacrifice of the mass, as they call it, is most abominably injurious to Christ’s one only sacrifice, the alone propitiation for all the sins of the elect.

3. The Lord Jesus hath, in this ordinance, appointed His ministers to declare His word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.

4. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.

5. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to Him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly, and only, bread and wine, as they were before.

6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common-sense and reason; overthroweth the nature of the sacrament; and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries.

7. Worthy receivers, outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of His death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

8. Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with Him, so are they unworthy of the Lord’s table, and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.

CHAPTER 30

Of Church Censures

1. The Lord Jesus, as king and head of His church, hath therein appointed a government in the hand of church officers, distinct from the civil magistrate.

2. To these officers the keys of the kingdom of heaven are committed, by virtue whereof they have power respectively to retain and remit sins, to shut that kingdom against the impenitent, both by the word and censures; and to open it unto penitent sinners, by the ministry of the gospel, and by absolution from censures, as occasion shall require.

3. Church censures are necessary for the reclaiming and gaining of offending brethren; for deterring of others from like offenses; for purging out of that leaven which might infect the whole lump; for vindicating the honor of Christ, and the holy profession of the gospel; and for preventing the wrath of God, which might justly fall upon the church, if they should suffer His covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.

4. For the better attaining of these ends, the officers of the church are to proceed by admonition, suspension from the sacrament of the Lord’s Supper for a season, and by excommunication from the church, according to the nature of the crime, and demerit of the person.

CHAPTER 31

Of Synods and Councils

1. For the better government and further edification of the church, there ought to be such assemblies as are commonly called synods or councils and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the church.

2. It belongeth to synods and councils, ministerially, to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of His church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission, not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God, appointed thereunto in His Word.

3. All synods or councils since the apostles’ times, whether general or particular, may err, and many have erred; therefore they are not to be made the rule of faith or practice, but to be used as a help in both.

4. Synods and councils are to handle or conclude nothing but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or by way of advice for satisfaction of conscience, if they be thereunto required by the civil magistrate.

CHAPTER 32

Of the State of Man after Death, and of the Resurrection of the Dead

1. The bodies of men, after death, return to dust, and see corruption; but their souls (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.

2. At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.

3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by His Spirit, unto honor, and be made conformable to His own glorious body.

CHAPTER 33

Of the Last Judgment

1. God hath appointed a day, wherein He will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged; but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

2. The end of God’s appointing this day, is for the manifestation of the glory of His mercy in the eternal salvation of the elect; and of His justice in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing which shall come from the presence of the Lord: but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and punished with everlasting destruction from the presence of the Lord, and from the glory of His power.

3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity: so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen.

The Westminster Larger Catechism

1. What is the chief and highest end of man?

Man’s chief and highest end is to glorify God, and fully to enjoy Him forever.

2. How doth it appear that there is a God?

The very light of nature in man, and the works of God, declare plainly that there is a God; but His Word and Spirit only, do sufficiently and effectually reveal Him unto men for their salvation.

3. What is the Word of God?

The Holy Scriptures of the Old and New Testaments are the Word of God, the only rule of faith and obedience.

4. How doth it appear that the Scriptures are the Word of God?

The Scriptures manifest themselves to be the Word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the Scriptures in the heart of man, is alone able fully to persuade it that they are the very Word of God.

5. What do the Scriptures principally teach?

The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.

WHAT MAN OUGHT TO BELIEVE CONCERNING GOD

6. What do the Scriptures make known of God?

The Scriptures make known what God is, the persons in the Godhead, His decrees, and the execution of His decrees.

7. What is God?

God is a Spirit, in and of Himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth.

8. Are there more gods than one?

There is but one only, the living and true God.

9. How many persons are there in the Godhead?

There be three persons in the Godhead, the Father, the Son, and the Holy Ghost: and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.

10. What are the personal properties of the three persons in the Godhead?

It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity.

11. How doth it appear that the Son and the Holy Ghost are God equal with the Father?

The Scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only.

12. What are the decrees of God?

God’s decrees are the wise, free, and holy acts of the counsel of His will, whereby, from all eternity, He hath, for His own glory, unchangeably fore-ordained whatsoever comes to pass in time, especially concerning angels and men.

13. What hath God especially decreed concerning angels and men?

God, by an eternal and immutable decree, out of His mere love, for the praise of His glorious grace, to be manifested in due time, hath elected some angels to glory; and in Christ hath chosen some men to eternal life, and the means thereof: and also according to His sovereign power, and the unsearchable counsel of His own will, (whereby He extendeth or withholdeth favor as He pleaseth), hath passed by, and fore-ordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of His justice.

14. How doth God execute His decrees?

God executeth His decrees in the works of creation and providence, according to His infallible fore-knowledge, and the free and immutable counsel of His own will.

15. What is the work of creation?

The work of creation is that wherein God did in the beginning, by the word of His power, make of nothing the world, and all things therein, for Himself, within the space of six days, and all very good.

16. How did God create angels?

God created all the angels spirits, immortal, holy, excelling in knowledge, mighty in power, to execute His commandments, and to praise His name, yet subject to change.

17. How did God create man?

After God had made all other creatures, He created man, male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man; endued them with living, reasonable, and immortal souls; made them after His own image, in knowledge, righteousness and holiness, having the law of God written in their hearts and power to fulfill it, with dominion over the creatures; yet subject to fall.

18. What are God’s works of providence?

God’s works of providence are His most holy, wise, and powerful preserving, and governing all His creatures; ordering them, and all their actions, to His own glory.

19. What is God’s providence toward the angels?

God by His providence permitted some of the angels, willfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to His own glory; and established the rest in holiness and happiness; employing them all, at His pleasure, in the administrations of His power, mercy, and justice.

20. What was the providence of God toward man in the estate in which He was created?

The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; putting the creatures under His dominion, and ordaining marriage for his help; affording him communion with Himself; instituting the Sabbath; entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of knowledge of good and evil, upon the pain of death.

21. Did man continue in that estate wherein God at first created Him?

Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God, in eating the forbidden fruit, and thereby fell from the estate of innocency wherein they were created.

22. Did all mankind fall in that first transgression?

The covenant being made with Adam, as a public person, not for himself only, but for his posterity; all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression.

23. Into what estate did the fall bring mankind?

The fall brought mankind into an estate of sin and misery.

24. What is sin?

Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.

25. Wherein consisteth the sinfulness of that estate whereinto man fell?

The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam’s first sin, the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually; which is commonly called original sin, and from which do proceed all actual transgressions.

26. How is original sin conveyed from our first parents unto their posterity?

Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.

27. What misery did the fall bring upon mankind?

The fall brought upon mankind the loss of communion with God, His displeasure and curse; so as we are by nature children of wrath, bond slaves to Satan, and justly liable to all punishments in this world and that which is to come.

28. What are the punishments of sin in this world?

The punishments of sin in this world, are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections: or outward, as the curse of God upon the creatures for our sake; and all other evils that befall us in our bodies, names, estates, relations, and employments; together with death itself.

29. What are the punishments of sin in the world to come?

The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell-fire forever.

30. Doth God leave all mankind to perish in the estate of sin and misery?

God doth not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the covenant of works; but of His mere love and mercy delivereth His elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the covenant of grace.

31. With whom was the covenant of grace made?

The covenant of grace was made with Christ as the second Adam, and in Him with all the elect as His seed.

32. How is the grace of God manifested in the second covenant?

The grace of God is manifested in the second covenant, in that He freely provideth and offereth to sinners a mediator, and life and salvation by Him; and, requiring faith as the condition to interest them in Him, promiseth and giveth His Holy Spirit to all His elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which He hath appointed them to salvation.

33. Was the covenant of grace always administered after one and the same manner?

The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.

34. How was the covenant of grace administered under the Old Testament?

The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all fore-signify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal salvation.

35. How is the covenant of grace administered under the New Testament?

Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the Word, and the administration of the sacraments of baptism and the Lord’s supper; in which grace and salvation are held forth in more fullness, evidence, and efficacy, to all nations.

36. Who is the mediator of the covenant of grace?

The only mediator of the covenant of grace is the Lord Jesus Christ, who, being the eternal Son of God, of one substance and equal with the Father, in the fullness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.

37. How did Christ, being the Son of God, become man?

Christ the Son of God became man, by taking to Himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance, and born of her, yet without sin.

38. Why was it requisite that the mediator should be God?

It was requisite that the mediator should be God, that He might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to His sufferings, obedience and intercession; and to satisfy God’s justice, procure His favor, purchase a peculiar people, give His Spirit to them, conquer all their enemies, and bring them to everlasting salvation.

39. Why was it requisite that the mediator should be man?

It was requisite that the mediator should be man, that He might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow-feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.

40. Why was it requisite that the mediator should be God and man in one person?

It was requisite that the mediator, who was to reconcile God and man, should Himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.

41. Why was our mediator called Jesus?

Our mediator was called Jesus, because He saveth His people from their sins.

42. Why was our mediator called Christ?

Our mediator was called Christ, because He was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of His church, in the estate both of His humiliation and exaltation.

43. How doth Christ execute the office of a prophet?

Christ executeth the office of a prophet, in His revealing to the church in all ages, by His Spirit and Word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.

44. How doth Christ execute the office of a priest?

Christ executeth the office of a priest, in His once offering Himself a sacrifice without spot to God, to be a reconciliation for the sins of His people; and in making continual intercession for them.

45. How doth Christ execute the office of a king?

Christ executeth the office of a king, in calling out of the world a people to Himself, and giving them officers, laws, and censures, by which He visibly governs them; in bestowing saving grace upon His elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for His own glory and their good: and also in taking vengeance on the rest, who know not God, and obey not the gospel.

46. What was the estate of Christ’s humiliation?

The estate of Christ’s humiliation was that low condition, wherein He, for our sakes, emptying Himself of His glory, took upon Him the form of a servant, in His conception and birth, life, death, and after His death, until His resurrection.

47. How did Christ humble Himself in His conception and birth?

Christ humbled Himself in His conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, He was pleased in the fullness of time to become the son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.

48. How did Christ humble Himself in His life?

Christ humbled Himself in His life, by subjecting Himself to the law, which He perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in His flesh, whether common to the nature of man, or particularly accompanying that His low condition.

49. How did Christ humble Himself in His death?

Christ humbled Himself in His death, in that having been betrayed by Judas, forsaken by His disciples, scorned and rejected by the world, condemned by Pilate, and tormented by His persecutors; having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath, He laid down His life an offering for sin, enduring the painful, shameful, and cursed death of the cross.

50. Wherein consisted Christ’s humiliation after His death?

Christ’s humiliation after His death consisted in His being buried; and continuing in the state of the dead and under the power of death till the third day, which hath been otherwise expressed in these words, He descended into hell.

51. What was the estate of Christ’s exaltation?

The estate of Christ’s exaltation comprehendeth His resurrection, ascension, sitting at the right hand of the Father, and His coming again to judge the world.

52. How was Christ exalted in His resurrection?

Christ was exalted in His resurrection, in that, not having seen corruption in death (of which it was not possible for Him to be held) and having the very same body in which He suffered, with the essential properties thereof (but without mortality and other common infirmities belonging to this life) really united to His soul, He rose again from the dead the third day by His own power; whereby He declared Himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which He did as a public person, the head of His church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.

53. How was Christ exalted in His ascension?

Christ was exalted in His ascension, in that having after His resurrection often appeared unto and conversed with His apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after His resurrection, he, in our nature and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where Himself is and shall continue till His second coming at the end of the world.

54. How is Christ exalted in His sitting at the right hand of God?

Christ is exalted in His sitting at the right hand of God, in that as God man He is advanced to the highest favor with God the Father, with all fullness of joy, glory, and power over all things in heaven and earth; and doth gather and defend His church, and subdue their enemies; furnisheth His ministers and people with gifts and graces, and maketh intercession for them.

55. How doth Christ make intercession?

Christ maketh intercession, by His appearing in our nature continually before the Father in heaven, in the merit of His obedience and sacrifice on earth, declaring His will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.

56. How is Christ to be exalted in His coming again to judge the world?

Christ is to be exalted in His coming again to judge the world, in that He, who was unjustly judged and condemned by wicked men, shall come again at the last day in great power, and in the full manifestation of His own glory and of His Father’s, with all His holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.

57. What benefits hath Christ procured by His mediation?

Christ by His mediation hath procured redemption, with all other benefits of the covenant of grace.

58. How do we come to be made partakers of the benefits which Christ hath procured?

We are made partakers of the benefits which Christ hath procured by the application of them unto us, which is the work especially of God the Holy Ghost.

59. Who are made partakers of redemption through Christ?

Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.

60. Can they who have never heard of the gospel, and so know not Jesus Christ, nor believe in Him, be saved by their living according to the light of nature?

They who, having never heard the gospel, know not Jesus Christ, and believe not in Him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Savior only of His body the church.

61. Are all they saved who hear the gospel, and live in the church?

All that hear the gospel, and live in the visible church, are not saved; but only they who are true members of the church invisible.

62. What is the visible church?

The visible church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children.

63. What are the special privileges of the visible church?

The visible church hath the privilege of being under God’s special care and government; of being protected and preserved in all ages, notwithstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in Him shall be saved, and excluding none that will come unto Him.

64. What is the invisible church?

The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.

65. What special benefits do the members of the invisible church enjoy by Christ?

The members of the invisible church, by Christ, enjoy union and communion with Him in grace and glory.

66. What is that union which the elect have with Christ?

The union which the elect have with Christ is the work of God’s grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.

67. What is effectual calling?

Effectual calling is the work of God’s almighty power and grace, whereby (out of His free and special love to His elect, and from nothing in them moving Him thereunto) He doth, in His accepted time, invite and draw them to Jesus Christ, by His Word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to answer His call, and to accept and embrace the grace offered and conveyed therein.

68. Are the elect only effectually called?

All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the Word, and have some common operations of the Spirit; who, for their willful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.

69. What is the communion in grace, which the members of the invisible church have with Christ?

The communion in grace, which the members of the invisible church have with Christ, is their partaking of the virtue of His mediation, in their justification, adoption, sanctification, and whatever else in this life manifests their union with Him.

70. What is justification?

Justification is an act of God’s free grace unto sinners, in which He pardoneth all their sins, accepteth and accounteth their persons righteous in His sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.

71. How is justification an act of God’s free grace?

Although Christ, by His obedience and death, did make a proper, real and full satisfaction to God’s justice in the behalf of them that are justified; yet inasmuch as God accepteth the satisfaction from a surety, which He might have demanded of them, and did provide this surety, His own only Son, imputing His righteousness to them, and requiring nothing of them for their justification but faith, which also is His gift, their justification is to them of free grace.

72. What is justifying faith?

Justifying faith is a saving grace, wrought in the heart of a sinner, by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and His righteousness therein held forth, for pardon of sin, and for the accepting and accounting of His person righteous in the sight of God for salvation.

73. How doth faith justify a sinner in the sight of God?

Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to Him for His justification; but only as it is an instrument by which He receiveth and applieth Christ and His righteousness.

74. What is adoption?

Adoption is an act of the free grace of God, in and for His only Son Jesus Christ, whereby all those that are justified are received into the number of His children, have His name put upon them, the Spirit of His Son given to them, are under His fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow-heirs with Christ in glory.

75. What is sanctification?

Sanctification is a work of God’s grace, whereby they whom God hath before the foundation of the world chosen to be holy, are in time through the powerful operation of His Spirit, applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin and rise unto newness of life.

76. What is repentance unto life?

Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God’s mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavouring constantly to walk with Him in all the ways of new obedience.

77. Wherein do justification and sanctification differ?

Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification His Spirit infuseth grace, and enableth to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued; the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.

78. Whence ariseth the imperfection of sanctification in believers?

The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.

79. May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace?

True believers, by reason of the unchangeable love of God, and His decree and covenant to give them perseverance, their inseparable union with Christ, His continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.

80. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?

Such as truly believe in Christ, and endeavor to walk in all good conscience before Him, may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace and shall persevere therein unto salvation.

81. Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?

Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God, as keeps them from sinking into utter despair.

82. What is the communion in glory which the members of the invisible church have with Christ?

The communion in glory which the members of the invisible church have with Christ, is in this life, immediately after death, and at last perfected at the resurrection and day of judgment.

83. What is the communion in glory with Christ which the members of the invisible church enjoy in this life?

The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of Him their head, and so in Him are interested in that glory which He is fully possessed of; and, as an earnest thereof, enjoy the sense of God’s love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God’s revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.

84. Shall all men die?

Death being threatened as the wages of sin, it is appointed unto all men once to die; for that all have sinned.

85. Death, being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ?

The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it; so that, although they die, yet it is out of God’s love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.

86. What is the communion in glory with Christ, which the members of the invisible church enjoy immediately after death?

The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory; waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves, as in their beds, till at the last day they be again united with their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness; and their bodies kept in their graves, as in their prisons, until the resurrection and judgment of the great day.

87. What are we to believe concerning the resurrection?

We are to believe, that, at the last day, there shall be a general resurrection of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which are laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of His resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to His glorious body; and the bodies of the wicked shall be raised up in dishonor by Him, as an offended judge.

88. What shall immediately follow after the resurrection?

Immediately after the resurrection shall follow the general and final judgment of angels and men; the day and hour whereof no man knoweth, that all may watch and pray, and be ever ready for the coming of the Lord.

89. What shall be done to the wicked at the day of judgment?

At the day of judgment, the wicked shall be set on Christ’s left hand, and, upon clear evidence and full conviction of their own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, His saints, and all His holy angels, into hell, to be punished with unspeakable torments both of body and soul, with the devil and His angels forever.

90. What shall be done to the righteous at the day of judgment?

At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on His right hand, and there openly acknowledged and acquitted, shall join with Him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.

HAVING SEEN WHAT THE SCRIPTURES PRINCIPALLY TEACH US TO BELIEVE CONCERNING GOD, IT FOLLOWS TO CONSIDER WHAT THEY REQUIRE AS THE DUTY OF MAN

91. What is the duty which God requireth of man?

The duty which God requireth of man is obedience to His revealed will.

92. What did God at first reveal unto man as the rule of His obedience?

The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in Him, beside a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.

93. What is the moral law?

The moral law is the declaration of the will of God to mankind, directing and bonding every one to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which He oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.

94. Is there any use of the moral law to man since the fall?

Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

95. Of what use is the moral law to all men?

The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of His obedience.

96. What particular use is there of the moral law to unregenerate men?

The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

97. What special use is there of the moral law to the regenerate?

Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned: yet, beside the general uses thereof common to them with all men, it is of special use to show them how much they are bound to Christ for His fulfilling it, and enduring the curse thereof in their stead and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

98. Where is the moral law summarily comprehended?

The moral law is summarily comprehended in the Ten Commandments, which were delivered by the voice of God upon Mount Sinai, and written by Him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.

99. What rules are to be observed for the right understanding of the ten commandments?

For the right understanding of the Ten Commandments, these rules are to be observed:

1. That the law is perfect, and bindeth every one to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.

2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.

3. That one and the same thing, in divers respects, is required or forbidden in several commandments.

4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included.

5. That what God forbids, is at no time to be done; what He commands, is always our duty; and yet every particular duty is not to be done at all times.

6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.

7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.

8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.

100. What special things are we to consider in the Ten Commandments?

We are to consider in the Ten Commandments, the preface, the substance of the commandments themselves, and the several reasons annexed to some of them the more to enforce them.

101. What is the preface to the Ten Commandments?

The preface to the Ten Commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Wherein God manifesteth His sovereignty, as being Jehovah, the eternal, immutable, and almighty God; having His being in and of Himself, and giving being to all His words and works: and that He is a God in covenant, as with Israel of old, so with all His people; who, as He brought them out of their bondage in Egypt, so He delivereth us from our spiritual thraldom: and that therefore we are bound to take Him for our God alone, and to keep all His commandments.

102. What is the sum of the four commandments which contain our duty to God?

The sum of the four commandments containing our duty to God, is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.

103. Which is the first commandment?

The first commandment is, Thou shalt have no other gods before me.

104. What are the duties required in the first commandment?

The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify Him accordingly, by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of Him; believing Him; trusting, hoping, delighting, rejoicing in Him; being zealous for Him; calling upon Him; giving all praise and thanks, and yielding all obedience and submission to Him with the whole man; being careful in all things to please Him, and sorrowful when in anything He is offended; and walking humbly with Him.

105. What are the sins forbidden in the first commandment?

The sins forbidden in the first commandment are atheism, in denying, or not having a God; idolatry, in having or worshiping more gods than one, or any with, or instead of the true God; the not having and avouching Him for God, and our God; the omission or neglect of anything due to Him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of Him; bold and curious searching into His secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from Him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments; hardness of heart; pride; presumption; carnal security; tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to His suggestions; making men the lords of our faith and conscience; slighting and despising God and His commands; resisting and grieving of His Spirit, discontent and impatience at His dispensations, charging Him foolishly for the evils He inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.

106. What are we especially taught by these words before me in the first commandment?

These words before me or before my face, in the first commandment teach, us that God who seeth all things, taketh special notice of, and is much displeased with, the sin of having any other god; that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation; as also to persuade us to do as in His sight, whatever we do in His service.

107. Which is the second commandment?

The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.

108. What are the duties required in the second commandment?

The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in His Word; particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the Word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto Him: as also the disapproving, detesting, opposing, all false worship; and, according to each one’s place and calling, removing it, and all monuments of idolatry.

109. What are the sins forbidden in the second commandment?

The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and anywise approving, any religious worship not instituted by God Himself; the making any representation of God, of all, or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed.

110. What are the reasons annexed to the second commandment, the more to enforce it?

The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments; are, besides God’s sovereignty over us, and propriety in us, His fervent zeal for His own worship, and His revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate Him, and threatening to punish them into divers generations; and esteeming the observers of it such as love Him and keep His commandments, and promising mercy to them unto many generations.

111. Which is the third commandment?

The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold Him guiltless that taketh His name in vain.

112. What is required in the third commandment?

The third commandment requires, that the name of God, His titles, attributes, ordinances, the Word, sacraments, prayer, oaths, vows, lots, His works, and whatsoever else there is whereby He makes Himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves and others.

113. What are the sins forbidden in the third commandment?

The sins forbidden in the third commandment are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning or otherwise using His titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or any thing contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful and offensive walking, or backsliding from it.

114. What reasons are annexed to the third commandment?

The reasons annexed to the third commandment, in these words, “The Lord thy God,” and “for the Lord will not hold him guiltless that taketh His name in vain” are, because He is the Lord and our God, therefore His name is not to be profaned or any way abused by us; especially because He will be so far from acquitting and sparing the transgressors of this commandment, as that He will not suffer them to escape His righteous judgment, albeit many such escape the censures and punishments of men.

115. What is the fourth commandment?

The fourth commandment is, Remember the sabbath-day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man–servant, nor thy maid–servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath-day and hallowed it.

116. What is required in the fourth commandment?

The fourth commandment requireth of all men the sanctifying or keeping holy to God such set times as He hath appointed in His Word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian Sabbath, and in the New Testament called The Lord’s Day.

117. How is the Sabbath or the Lord’s day to be sanctified?

The Sabbath or Lord’s day is to be sanctified by an holy resting all the day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy) in the public and private exercises of God’s worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose, and seasonably to despatch our worldly business, that we may be the more free and fit for the duties of that day.

118. Why is the charge of keeping the Sabbath more specially directed to governors of families and other superiors?

The charge of keeping the Sabbath is more specially directed to governors of families and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.

119. What are the sins forbidden in the fourth commandment?

The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness, and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.

120. What are the reasons annexed to the fourth commandment, the more to enforce it?

The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for Himself, in these words, Six days shalt thou labor and do all thy work: from God’s challenging a special propriety in that day, The seventh day is the sabbath of the Lord thy God: from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for His service, but in ordaining it to be a means of blessing to us in our sanctifying it, Wherefore the Lord blessed the sabbath-day and hallowed it.

121. Why is the word remember set in the beginning of the fourth commandment?

The word remember is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it; and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgement of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restraineth our natural liberty in things at other times lawful; that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with His instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.

122. What is the sum of the six commandments which contain our duty to man?

The sum of the six commandments which contain our duty to man, is, to love our neighbor as ourselves, and to do to others what we would have them to do to us.

123. Which is the fifth commandment?

The fifth commandment is, Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.

124. Who are meant by father and mother in the fifth commandment?

By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God’s ordinance, are over us in place of authority, whether in family, church, or commonwealth.

125. Why are superiors styled father and mother?

Superiors are styled father and mother, both to teach them in all duties towards their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.

126. What is the general scope of the fifth commandment?

The general scope of the fifth commandment is the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.

127. What is the honor that inferiors owe to their superiors?

The honor which inferiors owe to their superiors is, all due reverence in heart, word, and behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defense and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honor to them and to their government.

128. What are the sins of inferiors against their superiors?

The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against, their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.

129. What is required of superiors towards their inferiors?

It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and, by grave, wise, holy, and exemplary carriage, to procure glory to God, honor to themselves, and so to preserve that authority which God hath put upon them.

130. What are the sins of superiors?

The sins of superiors are, besides the neglect of the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or in any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.

131. What are the duties of equals?

The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each other’s gifts and advancement, as their own.

132. What are the sins of equals?

The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another; and usurping pre-eminence one over another.

133. What is the reason annexed to the fifth commandment, the more to enforce it?

The reason annexed to the fifth commandment in these words, that thy days may be long upon the land which the Lord thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.

134. Which is the sixth commandment?

The sixth commandment is, Thou shalt not kill.

135. What are the duties required in the sixth commandment?

The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreation; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild, and courteous speeches and behavior: forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.

136. What are the sins forbidden in the sixth commandment?

The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defence; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words; oppression, quarreling, striking, wounding, and whatsoever else tends to the destruction of the life of any.

137. Which is the seventh commandment?

The seventh commandment is, Thou shalt not commit adultery.

138. What are the duties required in the seventh commandment?

The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in all our callings; shunning all occasions of uncleanness, and resisting temptations thereunto.

139. What are the sins forbidden in the seventh commandment?

The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks; impudent or light behavior; immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life; undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancing, stage plays; all other provocations to, or acts of uncleanness, either in ourselves or others.

140. Which is the eighth commandment?

The eighth commandment is, Thou shalt not steal.

141. What are the duties required in the eighth commandment?

The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to every one His due; restitution of goods unlawfully detained from the right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections, concerning worldly goods; a provident care and study to get, keep, use, and dispose of those things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a lawful calling, and diligence in it; frugality; avoiding unnecessary law–suits, and suretyship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.

142. What are the sins forbidden in the eighth commandment?

The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving any thing that is stolen; fraudulent dealing; false weights and measures; removing landmarks; injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression; extortion; usury; bribery; vexatious lawsuits; unjust inclosures and depredation; engrossing commodities to enhance the price, unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all others ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.

143. Which the ninth commandment?

The ninth commandment is, Thou shalt not bear false witness against thy neighbor.

144. What are the duties required in the ninth commandment?

The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own: appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for, and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of good report, and unwillingness to admit of an evil report, concerning them; discouraging tale-bearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; study and practising of whatsoever things are true, honest, lovely, and of good report.

145. What are the sins forbidden in the ninth commandment?

The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence; suborning false witnesses; wittingly appearing and pleading for an evil cause; out-facing and overbearing the truth; passing unjust sentence; calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery; concealing the truth; undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of truth or justice; speaking untruth, lying, slandering, backbiting, detracting, tale-bearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumours, receiving and countenancing evil reports, and stopping our ears against just defence; evil suspicion; envying or grieving at the deserved credit of any, endeavouring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt; fond admiration; breach of lawful promises; neglecting such things as are of good report; and practicing or not avoiding ourselves, or not hindering what we can in others, such things as procure an ill name.

146. Which is the tenth commandment?

The tenth commandment is, Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor’s.

147. What are the duties required in the tenth commandment?

The duties required in the tenth commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.

148. What are the sins forbidden in the tenth commandment?

The sins forbidden in the tenth commandment are, discontentment with our own estate; envying, and grieving at the good of our neighbor, together with all inordinate motions and affections to anything that is his.

149. Is any man able perfectly to keep the commandments of God?

No man is able, either of Himself, or by any grace received in this life, perfectly to keep the commandments of God; but doth daily break them in thought, word, and deed.

150. Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?

All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

151. What are those aggravations that make some sins more heinous than others?

Sins receive their aggravations,

1. From the persons offending: if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others, and whose example is likely to be followed by others.

2. From the parties offended: if immediately against God, His attributes, and worship; against Christ, and His grace; the Holy Spirit, His witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them or any other, and the common good of all or many.

3. From the nature and quality of the offense: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but break forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, wilfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance.

4. From circumstances of time and place: if on the Lord’s day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.

152. What doth every sin deserve at the hands of God?

Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against His righteous law, deserveth His wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.

153. What doth God require of us, that we may escape His wrath and curse due to us by reason of the transgression of the law?

That we may escape the wrath and curse of God due to us by reason of the transgression of the law, He requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of His mediation.

154. What are the outward means whereby Christ communicates to us the benefits of His mediation?

The outward and ordinary means whereby Christ communicates to His church the benefits of His mediation, are all His ordinances; especially the Word, sacraments, and prayer: all which are made effectual to the elect for their salvation.

155. How is the Word made effectual to salvation?

The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of enlightening, convincing, and humbling sinners; of driving them out of themselves, and drawing them unto Christ; of conforming them to His image, and subduing them to His will; of strengthening them against temptations and corruptions; of building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.

156. Is the Word of God to be read by all?

Although all are not to be permitted to read the Word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy Scriptures are to be translated out of the original into vulgar languages.

157. How is the Word of God to be read?

The holy Scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very Word of God; and that He only can enable us to understand them; with desire to know, believe, and obey, the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.

158. By whom is the Word of God to be preached?

The Word of God is to preached only by such as are sufficiently gifted, and also duly approved and called to that office.

159. How is the Word of God to be preached by those that are called thereunto?

They that are called to labor in the ministry of the Word are to preach sound doctrine, diligently, in season, and out of season; plainly, not in the enticing words of man’s wisdom but in demonstration of the Spirit, and of power; faithfully, making known the whole counsel of God; wisely, applying themselves to the necessities and capacities of the hearers; zealously, with fervent love to God and the souls of His people; sincerely, aiming at His glory, and their conversion, edification, and salvation.

160. What is required of those that hear the Word preached?

It is required of those that hear the Word preached, that they attend upon it with diligence, preparation, and prayer; examine what they hear by the Scriptures; receive the truth with faith, love, meekness, and readiness of mind, as the Word of God; meditate, and confer of it; hide it in their hearts, and bring forth the fruit of it in their lives.

161. How do the sacraments become effectual means of salvation?

The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered; but only by the working of the Holy Ghost, and the blessing of Christ by whom they are instituted.

162. What is a sacrament?

A sacrament is an holy ordinance instituted by Christ in His church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of His mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.

163. What are the parts of a sacrament?

The parts of a sacrament are two: the one, an outward and sensible sign used according to Christ’s own appointment; the other, an inward and spiritual grace thereby signified.

164. How many sacraments hath Christ instituted in His church under the New Testament?

Under the New Testament Christ hath instituted in His church only two sacraments, baptism and the Lord’s Supper.

165. What is baptism?

Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into Himself, of remission of sins by His blood, and regeneration by His Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord’s.

166. Unto whom is baptism to be administered?

Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to Him; but infants descended from parents, either both or but one of them professing faith in Christ, and obedience to Him, are in that respect, within the covenant, and to be baptized.

167. How is our baptism to be improved by us?

The needful but much neglected duty of improving our baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others, by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of the baptism and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.

168. What is the Lord’s Supper?

The Lord’s Supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, His death is shewed forth; and they that worthily communicate feed upon His body and blood, to their spiritual nourishment and growth in grace; have their union and communion with Him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.

169. How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord’s Supper?

Christ hath appointed the ministers of His Word, in the administration of this sacrament of the Lord’s Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and His blood shed, for them.

170. How do they that worthily communicate in the Lord’s Supper feed upon the body and blood of Christ therein?

As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord’s Supper; and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord’s Supper, do therein feed upon the body and blood of Christ, not after a corporal or carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of His death.

171. How are they that receive the sacrament of the Lord’s Supper to prepare themselves before they come unto it?

They that receive the sacrament of the Lord’s Supper, are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ; of their sins and wants; of the truth and measure of their knowledge, faith, repentance, love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.

172. May one who doubteth of His being in Christ, or of His due preparation, come to the Lord’s Supper?

One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord’s Supper, may have true interest in Christ, though he be not yet assured thereof; and in God’s account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord’s Supper, that he may be further strengthened.

173. May any who profess the faith, and desire to come to the Lord’s Supper, be kept from it?

Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s Supper, may and ought to be kept from that sacrament, by the power which Christ hath left in His church, until they receive instruction, and manifest their reformation.

174. What is required of them that receive the sacrament of the Lord’s Supper in the time of the administration of it?

It is required of them that receive the sacrament of the Lord’s Supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord’s body, and affectionately meditate on His death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on Him by faith, receiving of His fullness, trusting in His merits, rejoicing in His love, giving thanks for His grace; in renewing of their covenant with God, and love to all the saints.

175. What is the duty of Christians, after they have received the sacrament of the Lord’s Supper?

The duty of Christians, after they have received the sacrament of the Lord’s Supper, is seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfill their vows, and encourage themselves to a frequent attendance on that ordinance: but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see that they have failed in either, they are to be humbled, and to attend upon it afterward with more care and diligence.

176. Wherein do the sacraments of baptism and the Lord’s Supper agree?

The sacraments of baptism and the Lord’s Supper agree, in that the author of both is God; the spiritual part of both is Christ and His benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel and by none other; and to be continued in the church of Christ until His second coming.

177. Wherein do the sacraments of baptism and the Lord’s Supper differ?

The sacraments of baptism and the Lord’s Supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord’s Supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in Him, and that only to such as are of years and ability to examine themselves.

178. What is prayer?

Prayer is an offering up of our desires unto God, in the name of Christ, by the help of His Spirit; with confession of our sins, and thankful acknowledgment of His mercies.

179. Are we to pray unto God only?

God only being able to search the hearts, hear the requests, pardon the sins, and fulfill the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to Him alone, and to none other.

180. What is it to pray in the name of Christ?

To pray in the name of Christ is, in obedience to His command, and in confidence on His promises, to ask mercy for His sake; not by bare mentioning of His name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and His mediation.

181. Why are we to pray in the name of Christ?

The sinfulness of man, and His distance from God by reason thereof, being so great, as that we can have no access into His presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but His only.

182. How doth the Spirit help us to pray?

We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces, which are requisite for the right performance of that duty.

183. For whom are we to pray?

We are to pray for the whole church of Christ upon earth; for magistrates and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.

184. For what things are we to pray?

We are to pray for all things tending to the glory of God, the welfare of the church, our own or others’ good; but not for anything that is unlawful.

185. How are we to pray?

We are to pray with an awful apprehension of the majesty of God, and deep sense of our unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon Him, with humble submission to His will.

186. What rule hath God given for our direction in the duty of prayer?

The whole Word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Savior Christ taught His disciples, commonly called The Lord’s prayer.

187. How is the Lord’s prayer to be used?

The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.

188. Of how many parts doth the Lord’s prayer consist?

The Lord’s prayer consists of three parts; a preface, petitions, and a conclusion.

189. What doth the preface of the Lord’s prayer teach us?

The preface of the Lord’s prayer (contained in these words, Our Father which art in heaven) teacheth us, when we pray, to draw near to God with confidence of His fatherly goodness, and our interest therein; with reverence, and all other child-like dispositions, heavenly affections, and due apprehensions of His sovereign power, majesty, and gracious condescension: as also, to pray with and for others.

190. What do we pray for in the first petition?

In the first petition (which is, Hallowed be thy name) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, we pray, that God would by His grace enable and include us and others to know, to acknowledge, and highly to esteem Him, His titles, attributes, ordinances, Word, works, and whatsoever He is pleased to make Himself known by; and to glorify Him in thought, word, and deed: that He would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to Him; and by His overruling providence, direct and dispose of all things to His own glory.

191. What do we pray for in the second petition?

In the second petition, (which is, Thy Kingdom come) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrates; that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up those that are already converted: that Christ would rule in our hearts here, and hasten the time of His second coming, and our reigning with Him forever: and that He would be pleased so to exercise the kingdom of His power in all the world, as may best conduce to these ends.

192. What do we pray for in the third petition?

In the third petition, (which is, Thy will be done in earth, as it is in heaven) acknowledging that by nature we and all men are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against His Word, to repine and murmur against His providence, and wholly inclined to do the will of the flesh, and of the devil: we pray, that God would by His Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and by His grace make us able and willing to know, do, and submit to His will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.

193. What do we pray for in the fourth petition?

In the fourth petition, (which is, Give us this day our daily bread) acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully: we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may of His free gift, and as to His fatherly wisdom shall seem best, enjoy a competent portion of them, and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.

194. What do we pray for in the fifth petition?

In the fifth petition, (which is, Forgive us our debts, as we forgive our debtors) acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction of that debt: we pray for ourselves and others, that God of His free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in His beloved, continue His favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offences.

195. What do we pray for in the sixth petition?

In the sixth petition, (which is, And lead us not into temptation, but deliver us from evil) acknowledging that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations; but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them: we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all His people may by His providence be kept from being tempted to sin; or, if tempted, that by His Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil forever.

196. What doth the conclusion of the Lord’s prayer teach us?

The conclusion of the Lord’s prayer, (which is, For thine is the kingdom, and the power, and the glory, forever. Amen.) teacheth us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God: and with our prayers to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as He is able and willing to help us, so we by faith are emboldened to plead with Him that He would, and quietly to rely upon Him, that He will fulfill our requests. And, to testify this our desire and assurance, we say, Amen.

The Westminster Shorter Catechism

1. What is the chief end of man?

Man’s chief end is to glorify God, and to enjoy Him forever.

2. What rule hath God given to direct us how we may glorify and enjoy Him?

The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy Him.

3. What do the Scriptures principally teach?

The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.

4. What is God?

God is a Spirit, infinite, eternal, and unchangeable, in His being, wisdom, power, holiness, justice, goodness, and truth.

5. Are there more Gods than one?

There is but one only, the living and true God.

6. How many persons are there in the Godhead?

There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.

7. What are the decrees of God?

The decrees of God are His eternal purpose, according to the counsel of His will, whereby, for His own glory, He hath foreordained whatsoever comes to pass.

8. How doth God execute His decrees?

God executeth His decrees in the works of creation and providence.

9. What is the work of creation?

The work of creation is God’s making all things of nothing, by the word of His power, in the space of six days, and all very good.

10. How did God create man?

God created man male and female, after His own image, in knowledge, righteousness, and holiness, with dominion over the creatures.

11. What are God’s works of providence?

God’s works of providence are, His most holy, wise, and powerful preserving and governing all His creatures, and all their actions.

12. What special act of providence did God exercise toward man in the estate wherein he was created?

When God had created man, He entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon the pain of death.

13. Did our first parents continue in the estate wherein they were created?

Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.

14. What is sin?

Sin is any want of conformity unto, or transgression of, the law of God.

15. What was the sin whereby our first parents fell from the estate wherein they were created?

The sin whereby our first parents fell from the estate wherein they were created was their eating the forbidden fruit.

16. Did all mankind fall in Adam’s first transgression?

The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him in his first transgression.

17. Into what estate did the fall bring mankind?

The fall brought mankind into an estate of sin and misery.

18. Wherein consists the sinfulness of that estate whereinto man fell?

The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.

19. What is the misery of that estate whereinto man fell?

All mankind, by their fall, lost communion with God, are under His wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell forever.

20. Did God leave all mankind to perish in the estate of sin and misery?

God having, out of His mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a redeemer.

21. Who is the redeemer of God’s elect?

The only redeemer of God’s elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was, and continueth to be, God and man in two distinct natures, and one person, forever.

22. How did Christ, being the Son of God, become man?

Christ, the Son of God, became man, by taking to Himself a true body and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, yet without sin.

23. What offices doth Christ execute as our redeemer?

Christ, as our redeemer, executeth the offices of a prophet, of a priest, and of a king, both in His estate of humiliation and exaltation.

24. How doth Christ execute the office of a prophet?

Christ executeth the office of a prophet, in revealing to us, by His Word and Spirit, the will of God for our salvation.

25. How doth Christ execute the office of a priest?

Christ executeth the office of a priest, in His once offering up of Himself a sacrifice to satisfy divine justice and reconcile us to God, and in making continual intercession for us.

26. How doth Christ execute the office of a king?

Christ executeth the office of a king, in subduing us to Himself, in ruling and defending us, and in restraining and conquering all His and our enemies.

27. Wherein did Christ’s humiliation consist?

Christ’s humiliation consisted in His being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.

28. Wherein consisteth Christ’s exaltation?

Christ’s exaltation consisteth in His rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

29. How are we made partakers of the redemption purchased by Christ?

We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by His Holy Spirit.

30. How doth the Spirit apply to us the redemption purchased by Christ?

The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

31. What is effectual calling?

Effectual calling is the work of God’s Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

32. What benefits do they that are effectually called partake of in this life?

They that are effectually called do in this life partake of justification, adoption, sanctification, and the several benefits which, in this life, do either accompany or flow from them.

33. What is justification?

Justification is an act of God’s free grace, wherein He pardoneth all our sins, and accepteth us as righteous in His sight, only for the righteousness of Christ imputed to us, and received by faith alone.

34. What is adoption?

Adoption is an act of God’s free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God.

35. What is sanctification?

Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?

The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’s love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.

37. What benefits do believers receive from Christ at death?

The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves until the resurrection.

38. What benefits do believers receive from Christ at the resurrection?

At the resurrection, believers, being raised up to glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.

39. What is the duty which God requireth of man?

The duty which God requireth of man is obedience to His revealed will.

40. What did God at first reveal to man for the rule of his obedience?

The rule which God at first revealed to man for His obedience was the moral law.

41. Where is the moral law summarily comprehended?

The moral law is summarily comprehended in the Ten Commandments.

42. What is the sum of the Ten Commandments?

The sum of the Ten Commandments is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.

43. What is the preface to the Ten Commandments?

The preface to the Ten Commandments is in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

44. What doth the preface to the Ten Commandments teach us?

The preface to the Ten Commandments teacheth us that because God is the Lord, and our God, and redeemer, therefore we are bound to keep all His commandments.

45. Which is the first commandment?

The first commandment is, Thou shalt have no other gods before me.

46. What is required in the first commandment?

The first commandment requireth us to know and acknowledge God to be the only true God, and our God, and to worship and glorify Him accordingly.

47. What is forbidden in the first commandment?

The first commandment forbiddeth the denying, or not worshipping and glorifying, the true God as God, and our God; and the giving of that worship and glory to any other, which is due to Him alone.

48. What are we specially taught by these words, before me, in the first commandment?

These words, before me, in the first commandment teach us that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God.

49. Which is the second commandment?

The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me: and showing mercy unto thousands of them that love me, and keep my commandments.

50. What is required in the second commandment?

The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in His Word.

51. What is forbidden in the second commandment?

The second commandment forbiddeth the worshipping of God by images, or any other way not appointed in His Word.

52. What are the reasons annexed to the second commandment?

The reasons annexed to the second commandment are, God’s sovereignty over us, His propriety in us, and the zeal He hath to His own worship.

53. Which is the third commandment?

The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.

54. What is required in the third commandment?

The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, word, and works.

55. What is forbidden in the third commandment?

The third commandment forbiddeth all profaning or abusing of anything whereby God maketh Himself known.

56. What is the reason annexed to the third commandment?

The reason annexed to the third commandment is that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape His righteous judgment.

57. Which is the fourth commandment?

The fourth commandment is, Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day, and hallowed it.

58. What is required in the fourth commandment?

The fourth commandment requireth the keeping holy to God such set times as He hath appointed in His Word; expressly one whole day in seven, to be a holy Sabbath to Himself.

59. Which day of the seven hath God appointed to be the weekly Sabbath?

From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week, ever since, to continue to the end of the world, which is the Christian Sabbath.

60. How is the Sabbath to be sanctified?

The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy.

61. What is forbidden in the fourth commandment?

The fourth commandment forbiddeth the omission, or careless performance, of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about our worldly employments or recreations.

62. What are the reasons annexed to the fourth commandment?

The reasons annexed to the fourth commandment are, God’s allowing us six days of the week for our own employments, His challenging a special propriety in the seventh, His own example, and His blessing the Sabbath day.

63. Which is the fifth commandment?

The fifth commandment is, Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.

64. What is required in the fifth commandment?

The fifth commandment requireth the preserving the honor, and performing the duties, belonging to every one in their several places and relations, as superiors, inferiors, or equals.

65. What is forbidden in the fifth commandment?

The fifth commandment forbiddeth the neglecting of, or doing anything against, the honor and duty which belongeth to every one in their several places and relations.

66. What is the reason annexed to the fifth commandment?

The reason annexed to the fifth commandment is a promise of long life and prosperity (as far as it shall serve for God’s glory, and their own good) to all such as keep this commandment.

67. Which is the sixth commandment?

The sixth commandment is, Thou shalt not kill.

68. What is required in the sixth commandment?

The sixth commandment requireth all lawful endeavours to preserve our own life, and the life of others.

69. What is forbidden in the sixth commandment?

The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tendeth thereunto.

70. What is the seventh commandment?

The seventh commandment is, Thou shalt not commit adultery.

71. What is required in the seventh commandment?

The seventh commandment requireth the preservation of our own and our neighbor’s chastity, in heart, speech, and behaviour.

72. What is forbidden in the seventh commandment?

The seventh commandment forbiddeth all unchaste thoughts, words, and actions.

73. Which is the eighth commandment?

The eighth commandment is, Thou shalt not steal.

74. What is required in the eighth commandment?

The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.

75. What is forbidden in the eighth commandment?

The eighth commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbor’s, wealth, or outward estate.

76. Which is the ninth commandment?

The ninth commandment is, Thou shalt not bear false witness against thy neighbor.

77. What is required in the ninth commandment?

The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness bearing.

78. What is forbidden in the ninth commandment?

The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor’s good name.

79. Which is the tenth commandment?

The tenth commandment is, Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor’s.

80. What is required in the tenth commandment?

The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his.

81. What is forbidden in the tenth commandment?

The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his.

82. Is any man able perfectly to keep the commandments of God?

No mere man since the fall is able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed.

83. Are all transgressions of the law equally heinous?

Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

84. What doth every sin deserve?

Every sin deserveth God’s wrath and curse, both in this life, and that which is to come.

85. What doth God require of us, that we may escape His wrath and curse, due to us for sin?

To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.

86. What is faith in Jesus Christ?

Faith in Jesus Christ is a saving grace, whereby we receive and rest upon Him alone for salvation, as He is offered to us in the gospel.

87. What is repentance unto life?

Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.

88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?

The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, His ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.

89. How is the Word made effectual to salvation?

The Spirit of God maketh the reading, but especially the preaching, of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation.

90. How is the Word to be read and heard, that it may become effectual to salvation?

That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.

91. How do the sacraments become effectual means of salvation?

The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them; but only by the blessing of Christ, and the working of His Spirit in them that by faith receive them.

92. What is a sacrament?

A sacrament is a holy ordinance instituted by Christ; wherein, by sensible signs, Christ and the benefits of the new covenant are represented, sealed, and applied to believers.

93. Which are the sacraments of the New Testament?

The sacraments of the New Testament are baptism, and the Lord’s Supper.

94. What is baptism?

Baptism is a sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.

95. To whom is baptism to be administered?

Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to Him; but the infants of such as are members of the visible church are to be baptized.

96. What is the Lord’s Supper?

The Lord’s Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, His death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment and growth in grace.

97. What is required to the worthy receiving of the Lord’s Supper?

It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves, of their knowledge to discern the Lord’s body, of their faith to feed upon Him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.

98. What is prayer?

Prayer is an offering up of our desires unto God, for things agreeable to His will, in the name of Christ, with confession of our sins, and thankful acknowledgment of His mercies.

99. What rule hath God given for our direction in prayer?

The whole Word of God is of use to direct us in prayer, but the special rule of direction is that form of prayer which Christ taught His disciples, commonly called, The Lord’s prayer.

100. What doth the preface of the Lord’s Prayer teach us?

The preface of the Lord’s Prayer, which is, “Our Father which art in heaven,” teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; and that we should pray with and for others.

101. What do we pray for in the first petition?

In the first petition, which is, “Hallowed be thy name,” we pray, that God would enable us and others to glorify Him in all that whereby He maketh Himself known, and that He would dispose all things to His own glory.

102. What do we pray for in the second petition?

In the second petition, which is, “Thy kingdom come,” we pray that Satan’s kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.

103. What do we pray for in the third petition?

In the third petition, which is, “Thy will be done in earth as it is in heaven,” we pray that God, by His grace, would make us able and willing to know, obey, and submit to His will in all things, as the angels do in heaven.

104. What do we pray for in the fourth petition?

In the fourth petition, which is, “Give us this day our daily bread,” we pray that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy His blessing with them.

105. What do we pray for in the fifth petition?

In the fifth petition, which is, “And forgive us our debts, as we forgive our debtors,” we pray that God, for Christ’s sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by His grace we are enabled from the heart to forgive others.

106. What do we pray for in the sixth petition?

In the sixth petition, which is, “And lead us not into temptation, but deliver us from evil,” we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.

107. What doth the conclusion of the Lord’s Prayer teach us?

The conclusion of the Lord’s Prayer, which is, “For thine is the kingdom, and the power, and the glory, forever. Amen,” teacheth us to take our encouragement in prayer from God only, and in our prayers to praise Him, ascribing kingdom, power, and glory to Him; and in testimony of our desire and assurance to be heard, we say, Amen.

The 1689 London Baptist Confession of Faith

CHAPTER 1

Of the Holy Scriptures

1. The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet they are not sufficient to give that knowledge of God and His will which is necessary unto salvation. Therefore it pleased the Lord at sundry times and in divers manners to reveal Himself, and to declare His will unto His church; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which makes the Holy Scriptures to be most necessary, those former ways of God’s revealing His will unto His people being now ceased.

2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:

Of the Old Testament

Genesis

Exodus

Leviticus

Numbers

Deuteronomy

Joshua

Judges

Ruth

I Samuel

II Samuel

I Kings

II Kings

I Chronicles

II Chronicles

Ezra

Nehemiah

Esther

Job

Psalms

Proverbs

Ecclesiastes

The Song of Songs

Isaiah

Jeremiah

Lamentations

Ezekiel

Daniel

Hosea

Joel

Amos

Obadiah

Jonah

Micah

Nahum

Habakkuk

Zephaniah

Haggai

Zechariah

Malachi

Of the New Testament

The Gospels according to

Matthew

Mark

Luke

John

The Acts of the Apostles

Paul's Epistles to the

Romans

Corinthians I

Corinthians II

Galatians

Ephesians

Philippians

Colossians

Thessalonians I

Thessalonians II

to Timothy I

to Timothy II

to Titus

to Philemon

The Epistle to the

Hebrews

The Epistle of James

The First and Second

Epistles of Peter

The First, Second, and Third Epistles of

John

The Epistle of Jude

The Revelation

All of which are given by the inspiration of God, to be the rule of faith and life.

3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon (or rule) of the Scripture, and, therefore, are of no authority to the church of God, nor to be any otherwise approved or made use of than other human writings.

4. The authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church, but wholly upon God (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God.

5. We may be moved and induced by the testimony of the church of God to a high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man’s salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments whereby it does abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.

6. The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.

7. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.

8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentic; so as in all controversies of religion, the church is finally to appeal to them. But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read, and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.

9. The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly.

10. The supreme judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.

CHAPTER 2

Of God and of the Holy Trinity

1. The Lord our God is but one only living and true God; whose subsistence is in and of Himself, infinite in being and perfection; whose essence cannot be comprehended by any but Himself; a most pure spirit, invisible, without body, parts, or passions, who only has immortality, dwelling in the light which no man can approach unto; who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute; working all things according to the counsel of His own immutable and most righteous will, for His own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin; the rewarder of them that diligently seek Him, and withal most just and terrible in His judgments, hating all sin, and will by no means clear the guilty.

2. God, having all life, glory, goodness, blessedness, in and of Himself, is alone in and unto Himself all-sufficient, not standing in need of any creature which He has made, nor deriving any glory from them, but only manifesting His own glory in, by, unto, and upon them; He is the alone fountain of all being, of whom, through whom, and to whom are all things, and He has most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever Himself pleases; in His sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent or uncertain; He is most holy in all His counsels, in all His works, and in all His commands; to Him is due from angels and men, whatsoever worship, service, or obedience, as creatures they owe unto the Creator, and whatever He is further pleased to require of them.

3. In this divine and infinite Being there are three subsistences, the Father, the Word (or Son), and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: the Father is of one, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on Him.

CHAPTER 3

Of God’s Decree

1. God has decreed in Himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things, whatsoever comes to pass; yet so as thereby is God neither the author of sin nor has fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established; in which appears His wisdom in disposing all things, and power and faithfulness in accomplishing His decree.

2. Although God knows whatsoever may or can come to pass, upon all supposed conditions, yet has He not decreed anything, because He foresaw it as future, or as that which would come to pass upon such conditions.

3. By the decree of God, for the manifestation of His glory, some men and angels are predestinated, or foreordained to eternal life through Jesus Christ, to the praise of His glorious grace; others being left to act in their sin to their just condemnation, to the praise of His glorious justice.

4. These angels and men thus predestinated and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.

5. Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen in Christ unto everlasting glory, out of His mere free grace and love, without any other thing in the creature as a condition or cause moving Him thereunto.

6. As God has appointed the elect unto glory, so He has, by the eternal and most free purpose of His will, foreordained all the means thereunto; wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by His Spirit working in due season, are justified, adopted, sanctified, and kept by His power through faith unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

CHAPTER 4

Of Creation

1. In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of His eternal power, wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

2. After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness; having the law of God written in their hearts, and power to fulfill it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.

3. Besides the law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil, which while they kept, they were happy in their communion with God, and had dominion over the creatures.

CHAPTER 5

Of Divine Providence

1. God the good Creator of all things, in His infinite power and wisdom does uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by His most wise and holy providence, to the end for the which they were created, according unto His infallible foreknowledge, and the free and immutable counsel of His own will; to the praise of the glory of His wisdom, power, justice, infinite goodness, and mercy.

2. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not anything befalls any by chance, or without His providence; yet by the same providence He ordered them to fall out according to the nature of second causes, either necessarily, freely, or contingently.

3. God, in His ordinary providence makes use of means, yet is free to work without, above, and against them at His pleasure.

4. The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in His providence, that His determinate counsel extends itself even to the first fall, and all other sinful actions both of angels and men; and that not by a bare permission, which also He most wisely and powerfully bounds, and otherwise orders and governs, in a manifold dispensation to His most holy ends; yet so, as the sinfulness of their acts proceeds only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.

5. The most wise, righteous, and gracious God does often times leave for a season His own children to manifold temptations and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon Himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. So that whatsoever befalls any of His elect is by His appointment, for His glory, and their good.

6. As for those wicked and ungodly men whom God, as the righteous judge, for former sin does blind and harden; from them He not only withholds His grace, whereby they might have been enlightened in their understanding, and wrought upon in their hearts; but sometimes also withdraws the gifts which they had, and exposes them to such objects as their corruptions make occasion of sin; and withal, gives them over to their own lusts, and the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God uses for the softening of others.

7. As the providence of God does in general reach to all creatures, so after a more special manner it takes care of His church, and disposes of all things to the good thereof.

CHAPTER 6

Of the Fall of Man, of Sin, And of the Punishment Thereof

1. Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this honor; Satan using the subtlety of the serpent to subdue Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit, which God was pleased, according to His wise and holy counsel to permit, having purposed to order it to His own glory.

2. Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all: all becoming dead in sin, and wholly defiled in all the faculties and parts of soul and body.

3. They being the root, and by God’s appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal and eternal, unless the Lord Jesus set them free.

4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5. The corruption of nature, during this life, does remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin.

CHAPTER 7

Of God’s Covenant

1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience to Him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God’s part, which He has been pleased to express by way of covenant.

2. Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein He freely offers unto sinners life and salvation by Jesus Christ, requiring of them faith in Him, that they may be saved; and promising to give unto all those that are ordained unto eternal life, His Holy Spirit, to make them willing and able to believe.

3. This covenant is revealed in the gospel; and was first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect; and it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency.

CHAPTER 8

Of Christ the Mediator

1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, according to the covenant made between them both, to be the mediator between God and man; the prophet, priest, and king; head and Savior of His church, the heir of all things, and judge of the world; unto whom He did from all eternity give a people to be His seed and to be by Him in time redeemed, called, justified, sanctified, and glorified.

2. The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father’s glory, of one substance and equal with Him who made the world, who upholds and governs all things He has made, did, when the fullness of time was complete, take upon Him man’s nature, with all the essential properties and common infirmities thereof, yet without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God and very man, yet one Christ, the only mediator between God and man.

3. The Lord Jesus, in His human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, He might be thoroughly furnished to execute the office of mediator and surety; which office He took not upon Himself, but was thereunto called by His Father; who also put all power and judgment in His hand, and gave Him commandment to execute the same.

4. This office the Lord Jesus did most willingly undertake, which that He might discharge He was made under the law, and did perfectly fulfill it, and underwent the punishment due to us, which we should have born and suffered, being made sin and a curse for us; enduring most grievous sorrows in His soul, and most painful sufferings in His body; was crucified, and died, and remained in the state of the dead, yet saw no corruption: on the third day He arose from the dead with the same body in which He suffered, with which He also ascended into heaven, and there sits at the right hand of His Father making intercession, and shall return to judge men and angels at the end of the world.

5. The Lord Jesus, by His perfect obedience and sacrifice of Himself, which He through the eternal Spirit once offered up to God, has fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father has given unto Him.

6. Although the price of redemption was not actually paid by Christ until after His incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types, and sacrifices wherein He was revealed, and signified to be the seed which should bruise the serpent’s head; and the Lamb slain from the foundation of the world, being the same yesterday, and today and forever.

7. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture, attributed to the person denominated by the other nature.

8. To all those for whom Christ has obtained eternal redemption, He does certainly and effectually apply and communicate the same, making intercession for them; uniting them to Himself by His Spirit, revealing to them, in and by His Word, the mystery of salvation, persuading them to believe and obey, governing their hearts by His Word and Spirit, and overcoming all their enemies by His almighty power and wisdom, in such manner and ways as are most consonant to His wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it.

9. This office of mediator between God and man is proper only to Christ, who is the prophet, priest, and king of the church of God; and may not be either in whole, or any part thereof, transferred from Him to any other.

10. This number and order of offices is necessary; for in respect of our ignorance, we stand in need of His prophetical office; and in respect of our alienation from God, and imperfection of the best of our services, we need His priestly office to reconcile us and present us acceptable unto God; and in respect to our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need His kingly office to convince, subdue, draw, uphold, deliver, and preserve us to His heavenly kingdom.

CHAPTER 9

Of Free Will

1. God has endued the will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.

2. Man, in his state of innocency, had freedom and power to will and to do that which was good and well-pleasing to God, but yet was unstable, so that he might fall from it.

3. Man, by his fall into a state of sin, has wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto.

4. When God converts a sinner, and translates him into the state of grace, He frees him from his natural bondage under sin, and by His grace alone enables him freely to will and to do that which is spiritually good; yet so as that by reason of his remaining corruptions, he does not perfectly, nor only will that which is good, but does also will that which is evil.

5. This will of man is made perfectly and immutably free to good alone in the state of glory only.

CHAPTER 10

Of Effectual Calling

1. Those whom God has predestinated unto life, He is pleased in His appointed, and accepted time, effectually to call, by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving to them a heart of flesh; renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by His grace.

2. This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature co-working with His special grace, the creature being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.

3. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit; who works when, and where, and how He pleases; so also are all other elect persons, who are incapable of being outwardly called by the ministry of the Word.

4. Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that do not receive the Christian religion be saved; be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess.

CHAPTER 11

Of Justification

1. Those whom God effectually calls, He also freely justifies, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ’s active obedience unto the whole law, and passive obedience in His death for their whole and sole righteousness, they receiving and resting on Him and His righteousness by faith, which faith they have not of themselves; it is the gift of God.

2. Faith thus receiving and resting on Christ and His righteousness, is the alone instrument of justification; yet is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love.

3. Christ, by His obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of Himself in the blood of his cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God’s justice in their behalf; yet, in as much as He was given by the Father for them, and His obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.

4. God did from all eternity decree to justify all the elect, and Christ did in the fullness of time die for their sins, and rise again for their justification; nevertheless, they are not justified personally, until the Holy Spirit does in due time actually apply Christ unto them.

5. God does continue to forgive the sins of those that are justified, and although they can never fall from the state of justification, yet they may, by their sins, fall under God’s fatherly displeasure; and in that condition they have not usually the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

6. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.

CHAPTER 12

Of Adoption

1. All those that are justified, God vouchsafed, in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of children of God, have His name put on them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry Abba, Father, are pitied, protected, provided for, and chastened by Him as by a Father, yet never cast off, but sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation.

CHAPTER 13

Of Sanctification

1. They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, are also farther sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.

2. This sanctification is throughout in the whole man, yet imperfect in this life; there abides still some remnants of corruption in every part, whence arises a continual and irreconcilable war; the flesh lusting against the spirit, and the spirit against the flesh.

3. In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word has prescribed to them.

CHAPTER 14

Of Saving Faith

1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord’s supper, prayer, and other means appointed of God, it is increased and strengthened.

2. By this faith a Christian believes to be true whatsoever is revealed in the Word on the authority of God Himself, and also apprehends an excellency therein above all other writings and all things in the world, as it bears forth the glory of God in His attributes, the excellency of Christ in His nature and offices, and the power and fullness of the Holy Spirit in His workings and operations: and so is enabled to cast his soul upon the truth thus believed, and also acts differently upon that which each particular passage thereof contains; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come; but the principle acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon Him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

3. This faith, although it be in different degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.

CHAPTER 15

Of Repentance unto Life and Salvation

1. Such of the elect that are converted at riper years, having for sometime lived in the state of nature, and therein served divers pleasures, God in their effectual calling gives them repentance unto life.

2. Whereas there is none that does good and sins not, and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into greater sins and provocations; God has in the covenant of grace, mercifully provided that believers so sinning and falling be renewed through repentance unto salvation.

3. This saving repentance is an evangelical grace, whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, does, by faith in Christ, humble himself for it, with godly sorrow, detestation of it, and self-abhorrancy, praying for pardon and strength of grace, with a purpose and endeavor, by supplies of the Spirit, to walk before God unto all well-pleasing in all things.

4. As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof, so it is every man’s duty to repent of his particular known sins particularly.

5. Such is the provision which God has made through Christ in the covenant of grace for the preservation of believers unto salvation, that although there is no sin so small but it deserves damnation, yet there is no sin so great that it shall bring damnation on them that repent, which makes the constant preaching of repentance necessary.

CHAPTER 16

Of Good Works

1. Good works are only such as God has commanded in His Holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretense of good intentions.

2. These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness they may have the end eternal life.

3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the graces they have already received, there is necessary an actual influence of the same Holy Spirit, to work in them and to will and to do of his good pleasure; yet they are not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them.

4. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.

5. We cannot by our best works merit pardon of sin or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because as they are good they proceed from His Spirit, and as they are wrought by us they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God’s judgment.

6. Yet notwithstanding the persons of believers being accepted through Christ, their good works also are accepted in Him; not as though they were in this life wholly unblamable and unreprovable in God’s sight, but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfection.

7. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; yet because they proceed not from a heart purified by faith, nor are done in a right manner according to the Word, nor to a right end, the glory of God, they are sinful and cannot please God, nor make a man meet to receive grace from God, and yet their neglect of them is more sinful and displeasing to God.

CHAPTER 17

Of the Perseverance of the Saints

1. Those whom God has accepted in the beloved, effectually called and sanctified by His Spirit, and given the precious faith of His elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance, whence He still begets and nourishes in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality; and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them, yet He is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of His hands, and their names having been written in the book of life from all eternity.

2. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercessions of Jesus Christ and union with Him, the oath of God, the abiding of His Spirit, and the seed of God within them, and the nature of the covenant of grace; from all which arises also the certainty and infallibility thereof.

3. And though they may, through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation, fall into grievous sins, and for a time continue therein; whereby they incur God’s displeasure and grieve His Holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves, yet they shall renew their repentance and be preserved through faith in Christ Jesus to the end.

CHAPTER 18

Of the Assurance of Grace and Salvation

1. Although temporary believers and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God and in a state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavoring to walk in all good conscience before Him, may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope, but an infallible assurance of faith, founded on the blood and righteousness of Christ revealed in the Gospel; and also upon the inward evidence of those graces of the Spirit unto which promises are made, and on the testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God; and as a fruit thereof, keeping the heart both humble and holy.

3. This infallible assurance does not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of means, attain thereunto: and therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance;—so far is it from inclining men to looseness.

4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special sin which wounds the conscience and grieves the Spirit; by some sudden or vehement temptation, by God’s withdrawing the light of His countenance, and suffering even such as fear Him to walk in darkness and to have no light, yet are they never destitute of the seed of God and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are preserved from utter despair.

CHAPTER 19

Of the Law of God

1. God gave to Adam a law of universal obedience written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; by which He bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.

2. The same law that was first written in the heart of man continued to be a perfect rule of righteousness after the fall, and was delivered by God upon Mount Sinai, in ten commandments, and written in two tables, the four first containing our duty towards God, and the other six, our duty to man.

3. Besides this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties, all which ceremonial laws being appointed only to the time of reformation, are, by Jesus Christ the true Messiah and only law-giver, who was furnished with power from the Father for that end abrogated and taken away.

4. To them also He gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general equity only being of moral use.

5. The moral law does for ever bind all, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it; neither does Christ in the Gospel any way dissolve, but much strengthen this obligation.

6. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin; together with a clearer sight of the need they have of Christ and the perfection of His obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse and unallayed rigor thereof. The promises of it likewise show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man’s doing good and refraining from evil, because the law encourages to the one and deters from the other, is no evidence of his being under the law and not under grace.

7. Neither are the aforementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requires to be done.

CHAPTER 20

Of the Gospel and of the Extent of Grace Thereof

1. The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise the gospel, as to the substance of it, was revealed, and therein effectual for the conversion and salvation of sinners.

2. This promise of Christ, and salvation by Him, is revealed only by the Word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by Him, so much as in a general or obscure way; much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.

3. The revelation of the gospel unto sinners, made in diverse times and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God; not being annexed by virtue of any promise to the due improvement of men’s natural abilities, by virtue of common light received without it, which none ever did make, or can do so; and therefore in all ages, the preaching of the gospel has been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God.

4. Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God.

CHAPTER 21

Of Christian Liberty and Liberty of Conscience

1. The liberty which Christ has purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the severity and curse of the law, and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation: as also in their free access to God, and their yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind. All which were common also to believers under the law for the substance of them; but under the New Testament the liberty of Christians is further enlarged, in their freedom from the yoke of a ceremonial law, to which the Jewish church was subjected, and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

2. God alone is Lord of the conscience, and has left it free from the doctrines and commandments of men which are in any thing contrary to His Word, or not contained in it. So that to believe such doctrines, or obey such commands out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, an absolute and blind obedience, is to destroy liberty of conscience and reason also.

3. They who upon pretence of Christian liberty do practice any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction, so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our lives.

CHAPTER 22

Of Religious Worship and the Sabbath Day

1. The light of nature shows that there is a God, who has lordship and sovereignty over all; is just, good and does good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart and all the soul, and with all the might. But the acceptable way of worshipping the true God, is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures.

2. Religious worship is to be given to God the Father, Son, and Holy Spirit, and to Him alone; not to angels, saints, or any other creatures; and since the fall, not without a mediator, nor in the mediation of any other but Christ alone.

3. Prayer, with thanksgiving, being one part of natural worship, is by God required of all men. But that it may be accepted, it is to be made in the name of the Son, by the help of the Spirit, according to His will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a known tongue.

4. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

5. The reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord’s supper, are all parts of religious worship of God, to be performed in obedience to Him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, with fastings, and thanksgivings, upon special occasions, ought to be used in an holy and religious manner.

6. Neither prayer nor any other part of religious worship, is now under the gospel, tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped everywhere in spirit and in truth; as in private families daily, and in secret each one by himself; so more solemnly in the public assemblies, which are not carelessly nor willfully to be neglected or forsaken, when God by His word or providence calls thereunto.

7. As it is the law of nature, that in general a proportion of time, by God’s appointment, be set apart for the worship of God, so by His Word, in a positive moral, and perpetual commandment, binding all men, in all ages, He has particularly appointed one day in seven for a Sabbath to be kept holy unto Him, which from the beginning of the world to the resurrection of Christ was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which is called the Lord’s Day: and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.

8. The Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe a holy rest all day, from their own works, words and thoughts, about their worldly employment and recreations, but are also taken up the whole time in the public and private exercises of His worship, and in the duties of necessity and mercy.

CHAPTER 23

Of Lawful Oaths and Vows

1. A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness, and judgment, solemnly calls God to witness what he swears, and to judge him according to the truth or falseness thereof.

2. The name of God only is that by which men ought to swear; and therein it is to be used, with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred; yet as in matter of weight and moment, for confirmation of truth, and ending all strife, an oath is warranted by the Word of God; so a lawful oath being imposed by lawful authority in such matters, ought to be taken.

3. Whosoever takes an oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he knows to be truth; for that by rash, false, and vain oaths, the Lord is provoked, and for them this land mourns.

4. An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation.

5. A vow, which is not to be made to any creature, but to God alone, is to be made and performed with all religious care and faithfulness; but popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.

CHAPTER 24

Of the Civil Magistrate

1. God, the supreme Lord and King of all the world, has ordained civil magistrates to be under Him, over the people, for His own glory and the public good; and to this end has armed them with the power of the sword, for defense and encouragement of them that do good, and for the punishment of evil doers.

2. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain justice and peace, according to the wholesome laws of each kingdom and commonwealth, so for that end they may lawfully now, under the New Testament, wage war upon just and necessary occasions.

3. Civil magistrates being set up by God for the ends aforesaid; subjection, in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for wrath, but for conscience’ sake; and we ought to make supplications and prayers for kings and all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.

CHAPTER 25

Of Marriage

1. Marriage is to be between one man and one woman; neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.

2. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and the preventing of uncleanness.

3. It is lawful for all sorts of people to marry, who are able with judgment to give their consent; yet it is the duty of Christians to marry in the Lord; and therefore such as profess the true religion, should not marry with infidels, or idolaters; neither should such as are godly, be unequally yoked, by marrying with such as are wicked in their life, or maintain damnable heresy.

4. Marriage ought not to be within the degrees of consanguinity or affinity, forbidden in the Word; nor can such incestuous marriages ever be made lawful, by any law of man or consent of parties, so as those persons may live together as man and wife.

CHAPTER 26

Of the Church

1. The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fullness of him that fills all in all.

2. All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.

3. The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always has had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in Him, and make profession of His name.

4. The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalts himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of His coming.

5. In the execution of this power wherewith he is so intrusted, the Lord Jesus calls out of the world unto Himself, through the ministry of His Word, by His Spirit, those that are given unto Him by His Father, that they may walk before Him in all the ways of obedience, which He prescribes to them in His Word. Those thus called, He commands to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which He requires of them in the world.

6. The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.

7. To each of these churches thus gathered, according to His mind declared in His Word, He has given all that power and authority, which is in any way needful for their carrying on that order in worship and discipline, which He has instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power.

8. A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he entrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons.

9. The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein; and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.

10. The work of pastors being constantly to attend the service of Christ, in His churches, in the ministry of the word and prayer, with watching for their souls, as they that must give an account to Him; it is incumbent on the churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves entangled in secular affairs; and may also be capable of exercising hospitality towards others; and this is required by the law of nature, and by the express order of our Lord Jesus, who has ordained that they that preach the Gospel should live of the Gospel.

11. Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the Word, by way of office, yet the work of preaching the word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.

12. As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admitted unto the privileges of a church, are also under the censures and government thereof, according to the rule of Christ.

13. No church members, upon any offense taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb any church-order, or absent themselves from the assemblies of the church, or administration of any ordinances, upon the account of such offense at any of their fellow members, but to wait upon Christ, in the further proceeding of the church.

14. As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further every one within the bounds of their places and callings, in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold communion among themselves, for their peace, increase of love, and mutual edification.

15. In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together, do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not entrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.

CHAPTER 27

Of the Communion of Saints

1. All saints that are united to Jesus Christ, their head, by His Spirit, and faith, although they are not made thereby one person with Him, have fellowship in His graces, sufferings, death, resurrection, and glory; and, being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward man.

2. Saints by profession are bound to maintain a holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things according to their several abilities, and necessities; which communion, according to the rule of the gospel, though especially to be exercised by them, in the relation wherein they stand, whether in families, or churches, yet, as God offers opportunity, is to be extended to all the household of faith, even all those who in every place call upon the name of the Lord Jesus; nevertheless their communion one with another as saints, does not take away or infringe the title or propriety which each man has in his goods and possessions.

CHAPTER 28

Of Baptism and the Lord’s Supper

1. Baptism and the Lord’s Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only lawgiver, to be continued in His church to the end of the world.

2. These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ.

CHAPTER 29

Of Baptism

1. Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of His fellowship with him, in His death and resurrection; of his being engrafted into Him; of remission of sins; and of his giving up unto God, through Jesus Christ, to live and walk in newness of life.

2. Those who do actually profess repentance towards God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance.

3. The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.

4. Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.

CHAPTER 30

Of the Lord’s Supper

1. The supper of the Lord Jesus was instituted by Him the same night wherein He was betrayed, to be observed in His churches, unto the end of the world, for the perpetual remembrance, and showing to all the world the sacrifice of Himself in His death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with Him, and with each other.

2. In this ordinance Christ is not offered up to His Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of Himself by Himself upon the cross, once for all; and a spiritual oblation of all possible praise unto God for the same. So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ’s own only sacrifice the alone propitiation for all the sins of the elect.

3. The Lord Jesus has, in this ordinance, appointed His ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use, and to take and break the bread; to take the cup, and, they communicating also themselves, to give both to the communicants.

4. The denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this ordinance, and to the institution of Christ.

5. The outward elements in this ordinance, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent, to wit, the body and blood of Christ, albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.

6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthrows the nature of the ordinance, and has been, and is, the cause of manifold superstitions, yea, of gross idolatries.

7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of His death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

8. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord’s table, and cannot, without great sin against Him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.

CHAPTER 31

Of the State of Man after Death, And of the Resurrection of the Dead

1. The bodies of men after death return to dust, and see corruption; but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell; where they remain in torment and utter darkness, reserved to the judgment of the great day; besides these two places, for souls separated from their bodies, the Scripture acknowledges none.

2. At the last day, such of the saints as are found alive, shall not sleep, but be changed; and all the dead shall be raised up with the selfsame bodies, and none other; although with different qualities, which shall be united again to their souls forever.

3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by His Spirit, unto honor, and be made conformable to His own glorious body.

CHAPTER 32

Of the Last Judgment

1. God has appointed a day wherein he will judge the world in righteousness, by Jesus Christ; to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil.

2. The end of God’s appointing this day, is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the eternal damnation of the reprobate, who are wicked and disobedient; for then shall the righteous go into everlasting life, and receive that fullness of joy and glory with everlasting rewards, in the presence of the Lord; but the wicked, who do not know God, and do not obey the gospel of Jesus Christ, shall be cast aside into everlasting torments, and punished with everlasting destruction, from the presence of the Lord, and from the glory of His power.

3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity, so will he have the day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come, and may ever be prepared to say, Come Lord Jesus; come quickly. Amen.

Concordance

ABANDON

For you will not a my soul to • Ps 16:10

he will not a his heritage; • Ps 2:14

For you will not a my soul to • Acts 2:27

ABANDONED

‘Because they a the Lord • 1 Kgs 9:9

that you have a the love you • Rv 2:4

ABBA

“A, Father, all things are • Mk 14:36

whom we cry, “A! Father!” • Rom 8:15

crying, “A! Father!” • Gal 4:6

ABHOR

and my soul will a you. • Lv 26:30

You shall utterly detest and a • Dt 7:26

I hate and a falsehood, but • Ps 119:163

ABIDE

“My Spirit shall not a in man • Gn 6:3

of the Most High will a • Ps 91:1

A in me, and I in you. As the • Jn 15:4

ABIDES

be moved, but a forever. • Ps 125:1

flesh and drinks my blood a • Jn 6:56

No one who a in him keeps • 1 Jn 3:6

ABIDING

shadow, and there is no a. • 1 Chr 29:15

do not have his word a in you • Jn 5:38

through the living and a word • 1 Pt 1:23

ABILITY

have given to all able men a, • Ex 31:6

to each according to his a. • Mt 25:15

tempted beyond your a, • 1 Cor 10:13

ABLE

Moses chose a men out of all • Ex 18:25

man shall give as he is a, • Dt 16:17

silver and gold are not a • Ez 7:19

our God whom we serve is a • Dn 3:17

Are you a to drink the cup • Mt 20:22

will be a to separate us from • Rom 8:39

ABODE

strength to your holy a. • Ex 15:13

His a has been established in • Ps 76:2

From your lofty a you water • Ps 104:13

ABOMINABLE

And you shall not bring an a • Dt 7:26

doing a iniquity; there is none • Ps 53:1

ABOMINATION

as with a woman; it is an a. • Lv 18:22

does these things is an a • Dt 18:12

seven that are an a to him: • Prv 6:16

are both alike an a • Prv 17:15

the scoffer is an a to mankind. • Prv 24:9

when they committed a ? • Jer 6:15

And they shall set up the a • Dn 11:31

is taken away and the a • Dn 12:11

“So when you see the a • Mt 24:15

ABOUND

in sin that grace may a ? • Rom 6:1

ABOUNDING

a in steadfast love and faithfulness • Ex 34:6

Lord is slow to anger and a • Nm 14:18

slow to anger and a in • Ps 86:15

and a in steadfast love; and he • J1 2:13

slow to anger and a in • Jon 4:2

taught, a in thanksgiving. • Col 2:7

ABRAHAM

but your name shall be A, • Gn 17:5

“A believed God, and it was • Rom 4:3

By faith A obeyed when he • Heb 11:8

ABUNDANCE

bread from heaven in a. • Ps 105:40

contributed out of their a, • Mk 12:44

for out of the a of the heart • Lk 6:45

ABUNDANT

according to your a mercy blot • Ps 51:1

Lord, and a in power; his • Ps 147:5

ABUNDANTLY

God, for he will a pardon. • Is 55:7

may have life and have it a. • Jn 10:10

your faith is growing a, • 2 Thes 1:3

ABYSS

them to depart into the a. • Lk 8:31

into the a?’” (that is, to bring • Rom 10:7

ACCEPTANCE

but the upright enjoy a. • Prv 14:9

and deserving of full a, • 1 Tm 1:15

ACCEPTED

to be a it must be perfect; • Lv 22:21

and the Lord a Job’s prayer. • Jb 42:9

and their sacrifices will be a • Is 56:7

ACCESS

him we have also obtained a • Rom 5:2

him we both have a • Eph 2:18

we have boldness and a • Eph 3:12

ACCOMPLISH

and I will a all my purpose,’ • Is 46:10

of him who sent me and to a • Jn 4:34

ACCOMPLISHED

from the Law until all is a. • Mt 5:18

having a the work that you • Jn 17:4

except what Christ has a • Rom 15:18

ACCORD

the prophets with one a • 1 Kgs 22:13

and serve him with one a. • Zep 3:9

I lay it down of my own a. • Jn 10:18

ACCOUNT

“You will not call to a”? • Ps 10:13

against you falsely on my a. • Mt 5:11

On a of these the wrath of God • Col 3:6

but they will give a to him • 1 Pt 4:5

ACCOUNTABLE

whole world may be held a • Rom 3:19

ACCURSED

God ever says “Jesus is a !” • 1 Cor 12:3

ACCUSATION

“What a do you bring against • Jn 18:29

you and to make an a, • Acts 24:19

ACCUSE

so that they might a him. • Mt 12:10

And they began to a him, • Lk 23:2

ACCUSER

appeal for mercy to my a. • Jb 9:15

lest your a hand you over to • Mt 5:25

for the a of our brothers has • Rv 12:10

ACKNOWLEDGE

In all your ways a him, and he • Prv 3:6

Only a your guilt, that you • Jer 3:13

the fruit of lips that a his name. • Heb 13:15

ACQUIRE

Do not toil to a wealth; be • Prv 23:4

our inheritance until we a • Eph 1:14

ACQUIT

for I will not a the wicked. • Ex 23:7

who a the guilty for a bribe, • Is 5:23

ACQUITTED

and I would be a forever by • Jb 23:7

but I am not thereby a. • 1 Cor 4:4

ACT

place and forgive and a • 1 Kgs 8:39

trust in him, and he will a. • Ps 37:5

ACTED

We have a very corruptly • Neh 1:7

I know that you a in ignorance, • Acts 3:17

ACTS

of the land of Egypt by great a • Ex 7:4

repays the one who a in pride • Ps 31:23

ADAM

Thus all the days that A lived • Gn 5:5

For as in A all die, so also • 1 Cor 15:22

ADD

You shall not a to the word that • Dt 4:2

Do not a to his words, lest he • Prv 30:6

them, God will a to him the • Rv 22:18

ADDED

and all these things will be a • Mt 6:33

And the Lord a to their • Acts 2:47

law? It was a because of • Gal 3:19

ADMINISTERED

he a justice and equity • 1 Chr 18:14

gift that is being a by us • 2 Cor 8:20

ADMONISH

while I a you! O Israel, if you • Ps 81:8

a the idle, encourage the • 1 Thes 5:14

ADOPTION

received the Spirit of a • Rom 8:15

that we might receive a as sons. • Gal 4:5

ADULTERERS

They are all a; they are like a • Hos 7:4

a, or even like this tax collector. • Lk 18:11

nor a, nor men who practice • 1 Cor 6:9

ADULTEROUS

me and of my words in this a • Mk 8:38

the sexually immoral and a. • Heb 13:4

You a people! Do you not know • Jas 4:4

ADULTERY

“You shall not commit a. • Ex 20:14

He who commits a lacks • Prv 6:32

already committed a with her • Mt 5:28

marries another commits a, • Lk 16:18

ADVANTAGE

and man has no a over the • Eccl 3:19

it is to your a that I go away, • Jn 16:7

Christ will be of no a to you. • Gal 5:2

for that would be of no a • Heb 13:17

favoritism to gain a. • Jude 1:16

ADVERSARY

and give the a no occasion • 1 Tm 5:14

Your a the devil prowls • 1 Pt 5:8

ADVERSITY

and opens their ear by a. • Jb 36:15

and a brother is born for a. • Prv 17:17

and in the day of a consider: • Eccl 7:14

ADVICE

but a wise man listens to a. • Prv 12:15

Listen to a and accept • Prv 19:20

AFFAIRS

who conducts his a with justice. • Ps 112:5

and to mind your own a, • 1 Thes 4:11

AFFECTION

another with brotherly a. • Rom 12:10

and brotherly a with love. • 2 Pt 1:7

AFFLICT

taskmasters over them to a • Ex 1:11

And I will a the offspring • 1 Kgs 11:39

AFFLICTED

He delivers the a by their • Jb 36:15

your hand; forget not the a. • Ps 10:12

AFFLICTION

Lord has listened to your a. • Gn 16:11

tried you in the furnace of a. • Is 48:10

momentary a is preparing • 2 Cor 4:17

AFFLICTIONS

Many are the a of the • Ps 34:19

what is lacking in Christ’s a • Col 1:24

AFRAID

and I was a, because I was • Gn 3:10

Do not be a and do not be • 1 Chr 28:20

it is I. Do not be a.” • Mt 14:27

AGE

and of the end of the a ?” • Mt 24:3

he is of a. He will speak for • Jn 9:21

AGES

O Lord, throughout all a. • Ps 135:13

God decreed before the a • 1 Cor 2:7

for all at the end of the a • Heb 9:26

AGONY

pangs and a will seize them; • Is 13:8

And being in an a he prayed • Lk 22:44

AGREE

their testimony did not a. • Mk 14:56

a with one another, live • 2 Cor 13:11

the blood; and these three a. • 1 Jn 5:8

AGREEMENT

except perhaps by a for a • 1 Cor 7:5

What a has the temple of • 2 Cor 6:16

AIM

who a bitter words like arrows, • Ps 64:3

A for restoration, comfort • 2 Cor 13:11

AIR

prince of the power of the a, • Eph 2:2

to meet the Lord in the a, • 1 Thes 4:17

ALARM

I had said in my a, “I am cut • Ps 31:22

Let not your thoughts a you • Dn 5:10

ALARMED

See that you are not a, for this • Mt 24:6

“Do not be a. You seek Jesus • Mk 16:6

ALERT

Therefore be a, remembering • Acts 20:31

To that end keep a with all • Eph 6:18

ALIEN

or violence to the resident a, • Jer 22:3

ALIVE

is a ; he was lost, and is found.’” • Lk 15:32

dead to sin and a • Rom 6:11

in the flesh but made a • 1 Pt 3:18

ALLEGIANCE

of Canaan and swear a • Is 19:18

every tongue shall swear a.’ • Is 45:23

ALLOWED

no evil shall be a to befall • Ps 91:10

Also it was a to make war on • Rv 13:7

ALMIGHTY

“I am God A: be fruitful and • Gn 35:11

contend with the A ? • Jb 40:2

and who is to come, the A.” • Rv 1:8

is the Lord God the A • Rv 21:22

ALMS

But give as a those things • Lk 11:41

the Beautiful Gate to ask a • Acts 3:2

ALONE

that the man should be a; • Gn 2:18

O Lord, are God a.” • 2 Kgs 19:19

shall not live by bread a.’” • Lk 4:4

can forgive sins but God a ?” • Lk 5:21

Yet I am not a, for the Father • Jn 16:32

by works and not by faith a. • Jas 2:24

ALPHA

“I am the A and the Omega,” • Rv 1:8

I am the A and the Omega, • Rv 22:13

ALTAR

Then Noah built an a to the • Gn 8:20

So he built there an a to the • Gn 12:7

make atonement for the a • Ex 29:37

And Saul built an a to the • 1 Sm 14:35

David built there an a • 2 Sm 24:25

He erected an a for Baal • 1 Kgs 16:32

And he repaired the a • 1 Kgs 18:30

up his son Isaac on the a ? • Jas 2:21

ALTARS

You shall tear down their a • Dt 12:3

And he built a in the house • 2 Kgs 21:4

will break down their a • Hos 10:2

ALWAYS

and his commandments a. • Dt 11:1

For you a have the poor with • Mk 14:7

AMAZED

And the disciples were a • Mk 10:24

so that Pilate was a. • Mk 15:5

come with Peter were a, • Acts 10:45

AMBUSH

Lay an a against the city, • Jos 8:2

us a the innocent without reason; • Prv 1:11

they were planning an a • Acts 25:3

AMEN

shall answer and say, ‘A.’ • Dt 27:15

to everlasting! A and A. • Ps 41:13

him that we utter our A • 2 Cor 1:20

Lord Jesus be with all. A. • Rv 22:21

ANCHOR

as a sure and steadfast a • Heb 6:19

ANCIENT

and the A of Days took • Dn 7:9

until the A of Days came, and • Dn 7:22

ANGEL

The a of the Lord found her • Gn 16:7

And the a of the Lord appeared • Ex 3:2

Now the a of the Lord came • Jgs 6:11

The a of the Lord encamps • Ps 34:7

My God sent his a and shut • Dn 6:22

And the a said to them, “Fear • Lk 2:10

Now an a of the Lord said to • Acts 8:26

disguises himself as an a • 2 Cor 11:14

But even if we or an a from • Gal 1:8

ANGELS

The two a came to Sodom in • Gn 19:1

the a of God were ascending • Gn 28:12

and all the a with him, then • Mt 25:31

the a were ministering to him. • Mk 1:13

some have entertained a • Heb 13:2

things into which a long to look • 1 Pt 1:12

And the a who did not stay • Jude 1:6

Michael and his a fighting • Rv 12:7

ANGER

And the a of the Lord burned • Jos 7:1

rebuke me not in your a, nor • Ps 6:1

slow to a and abounding in • Ps 86:15

but a harsh word stirs up a. • Prv 15:1

Therefore the a of the Lord • Is 5:25

Why do you provoke me to a • Jer 44:8

He does not retain his a • Mi 7:18

provoke your children to a, • Eph 6:4

lifting holy hands without a • 1 Tm 2:8

slow to speak, slow to a; • Jas 1:19

ANGRY

“Why are you a, and why has • Gn 4:6

And the Lord was so a with • Dt 9:20

And the Lord was a with • 1 Kgs 11:9

Be a, and do not sin; ponder in • Ps 4:4

I will not be a forever. • Jer 3:12

you that everyone who is a • Mt 5:22

Be a and do not sin; do not • Eph 4:26

ANGUISH

I will speak in the a of my • Jb 7:11

My heart is in a within me; the • Ps 55:4

When a comes, they will seek • Ez 7:25

for I am in a in this flame.’ • Lk 16:24

ANOINT

and shall a them and ordain • Ex 28:41

You did not a my head with • Lk 7:46

ANOINTED

And the priest who is a • Lv 16:32

could; she has a my body • Mk 14:8

It was Mary who a the Lord • Jn 11:2

has a you with the oil of • Heb 1:9

ANOINTING

Then you shall take the a oil • Ex 40:9

But the a that you received • 1 Jn 2:27

ANSWER

A me, O Lord, a me, • 1 Kgs 18:37

A soft a turns away wrath, • Prv 15:1

“And in that day I will a, • Hos 2:21

that you may be able to a • 2 Cor 5:12

ANTICHRIST

a is coming, so now many • 1 Jn 2:18

This is the spirit of the a, • 1 Jn 4:3

is the deceiver and the a. • 2 Jn 1:7

ANXIETIES

you to be free from a. • 1 Cor 7:32

casting all your a on him, • 1 Pt 5:7

ANXIETY

A in a man’s heart weighs • Prv 12:25

bread by weight and with a, • Ez 4:16

pressure on me of my a • 2 Cor 11:28

ANXIOUS

Say to those who have an a • Is 35:4

do not be a beforehand what • Mk 13:11

do not be a about your life, • Lk 12:22

do not be a about anything, • Phil 4:6

APOLLOS

Now a Jew named A, a • Acts 18:24

or “I follow A,” or “I follow • 1 Cor 1:12

APOSTLE

Am I not an a ? Have I not • 1 Cor 9:1

The signs of a true a • 2 Cor 12:12

a and high priest of our confession, • Heb 3:1

APOSTLES

The names of the twelve a • Mt 10:2

with the eleven a. • Acts 1:26

that God has exhibited us a • 1 Cor 4:9

in the church first a, • 1 Cor 12:28

on the foundation of the a • Eph 2:20

And he gave the a, the prophets, • Eph 4:11

APOSTLESHIP

have received grace and a • Rom 1:5

for you are the seal of my a • 1 Cor 9:2

APPEAL

you think that I cannot a • Mt 26:53

God making his a through • 2 Cor 5:20

from the body but as an a • 1 Pt 3:21

APPEAR

and let the dry land a.” And it • Gn 1:9

When shall I come and a • Ps 42:2

Then will a in heaven the • Mt 24:30

APPEARANCES

for you are not swayed by a. • Mt 22:16

Do not judge by a, but judge • Jn 7:24

APPEARED

But the glory of the Lord a • Nm 14:10

of King Belshazzar a vision a • Dn 8:1

And a great sign a in heaven: • Rv 12:1

APPEARS

but we know that when he a • 1 Jn 3:2

APPOINT

“You shall a judges and • Dt 16:18

whom we will a to this duty. • Acts 6:3

APPOINTED

but I chose you and a you • Jn 15:16

And just as it is a for man to • Heb 9:27

APPROVAL

not only do them but give a • Rom 1:32

For am I now seeking the a • Gal 1:10

APPROVE

yet after them people a of • Ps 49:13

and know his will and a • Rom 2:18

ARCHANGEL

with the voice of an a, • 1 Thes 4:16

But when the a Michael, • Jude 1:9

ARISE

A, walk through the length • Gn 13:17

“A, go to Nineveh, that great • Jon 1:2

I say to you, a.” • Mk 5:41

a.” And she opened her eyes, • Acts 9:40

and a from the dead, and • Eph 5:14

ARK

Make yourself an a of gopher • Gn 6:14

“They shall make an a of • Ex 25:10

“As soon as you see the a • Jos 3:3

and the a of his covenant • Rv 11:19

ARM

you with an outstretched a • Ex 6:6

You with your a redeemed • Ps 77:15

ARMAGEDDON

that in Hebrew is called A. • Rv 16:16

ARMOR

strap on your a and be shattered • Is 8:9

Put on the whole a of God, • Eph 6:11

ARMS

are the everlasting a. • Dt 33:27

strength and makes her a • Prv 31:17

gather the lambs in his a ; • Is 40:11

ARROGANCE

let not a come from your • 1 Sm 2:3

Pride and a and the way of • Prv 8:13

who say in pride and in a of heart: • Is 9:9

ARROGANT

Everyone who is a in heart is • Prv 16:5

do not be a toward the • Rom 11:18

envy or boast; it is not a • 1 Cor 13:4

ASCEND

If I a to heaven, you are • Ps 139:8

For David did not a into the • Acts 2:34

‘Who will a into heaven?’” • Rom 10:6

ASCENDED

You a on high, leading a host • Ps 68:18

for I have not yet a to the • Jn 20:17

“When he a on high he led a • Eph 4:8

ASCENDING

the angels of God were a • Gn 28:12

and the angels of God a and • Jn 1:51

were to see the Son of Man a • Jn 6:62

ASCRIBE

Lord; a greatness to our God! • Dt 32:3

knowledge from afar and a • Jb 36:3

A to the Lord, O heavenly • Ps 29:1

A power to God, whose • Ps 68:34

A to the Lord, O families of the • Ps 96:7

ASHAMED

All my enemies shall be a • Ps 6:10

For whoever is a of me and of • Lk 9:26

For I am not a of the gospel, • Rom 1:16

ASHES

I who am but dust and a. • Gn 18:27

with sackcloth, and sat in a. • Jon 3:6

long ago in sackcloth and a. • Mt 11:21

ASIDE

You shall not turn a to the • Dt 5:32

They have all turned a ; • Ps 14:3

Let not your heart turn a • Prv 7:25

But you have turned a from • Mal 2:8

ASLEEP

or perhaps he is a and • 1 Kgs 18:27

friend Lazarus has fallen a, • Jn 11:11

about those who are a, • 1 Thes 4:13

ASSEMBLY

day you shall hold a holy a, • Ex 12:16

It is a solemn a ; you shall • Lv 23:36

his praise in the a of the godly! • Ps 149:1

a fast; call a solemn a ; • Jl 2:15

ASSIGNED

as my Father a to me, a kingdom, • Lk 22:29

as the Lord a to each. • 1 Cor 3:5

area of influence God a • 2 Cor 10:13

ASSOCIATE

therefore do not a with a • Prv 20:19

but a with the lowly. Never • Rom 12:16

not to a with sexually immoral • 1 Cor 5:9

ASSURANCE

and of this he has given a • Acts 17:31

with a true heart in full a • Heb 10:22

Now faith is the a of things • Heb 11:1

ASTONISHED

passing by it will be a • 1 Kgs 9:8

the crowds were a at his teaching, • Mt 7:28

they were amazed and a, • Acts 2:7

ASTRAY

they go a from birth, speaking lies. • Ps 58:3

and whoever is led a by it is • Prv 20:1

we like sheep have gone a; • Is 53:6

to lead a, if possible, the elect. • Mk 13:22

ATE

she took of its fruit and a, • Gn 3:6

and he a; and he brought • Gn 27:25

Then I a it, and it was in my • Ez 3:3

And they all a and were satisfied. • Mk 6:42

ATHLETE

Every a exercises self-control • 1 Cor 9:25

An a is not crowned unless • 2 Tm 2:5

ATONE

you will not be able to a; • Is 47:11

ATONED

so that their blood guilt be a • Dt 21:8

and faithfulness iniquity is a • Prv 16:6

away, and your sin a for.” • Is 6:7

this iniquity will not be a for you • Is 22:14

ATONEMENT

a bull as a sin offering for a. • Ex 29:36

And the priest shall make a • Lv 4:20

month is the Day of A. • Lv 23:27

days shall they make a • Ez 43:26

ATTAINED

righteousness have a • Rom 9:30

true to what we have a. • Phil 3:16

ATTENTIVE

be open and your ears a • 2 Chr 6:40

Let your ears be a to the • Ps 130:2

be a to the words of my mouth. • Prv 7:24

AUTHORITIES

many even of the a believed • Jn 12:42

subject to the governing a. • Rom 13:1

AUTHORITY

“All a in heaven and on • Mt 28:18

A new teaching with a ! He • Mk 1:27

“Tell us by what a you do • Lk 20:2

to teach or to exercise a over • 1 Tm 2:12

exhort and rebuke with all a. • Ti 2:15

AVENGE

and shall I not a myself on a • Jer 5:9

I will a their blood, blood • Jl 3:21

never a yourselves, but • Rom 12:19

AVENGER

to still the enemy and the a. • Ps 8:2

an a who carries out God’s • Rom 13:4

because the Lord is an a • 1 Thes 4:6

AVOID

But a irreverent babble, for • 2 Tm 2:16

to a quarreling, to be gentle, • Ti 3:2

AWAKE

a and sing for joy! For your • Is 26:19

Therefore stay a — for you • Mk 13:35

“A, O sleeper, and arise from • Eph 5:14

AWE

the ends of the earth are in a • Ps 65:8

of Jacob and will stand in a • Is 29:23

they were filled with a and • Mt 27:54

AWESOME

the great and a God who • Neh 1:5

“How a are your deeds! So • Ps 66:3

them praise your great and a • Ps 99:3

Holy and a is his name! • Ps 111:9

AXE

his a head fell into the • 2 Kgs 6:5

Even now the a is laid to the • Lk 3:9

BABEL

of his kingdom was B, • Gn 10:10

Therefore its name was called B, • Gn 11:9

BABY

the b leaped in her womb. • Lk 1:41

you will find a b wrapped in • Lk 2:12

she has delivered the b, • Jn 16:21

BABYLON

Nebuchadnezzar the king of B • Ezr 2:1

fallen is B ; and all the carved • Is 21:9

“I will repay B and all the • Jer 51:24

fallen is B the great! She has • Rv 18:2

BAD

good for b, or b for good; • Lv 27:10

nothing either good or b • Rom 9:11

BAG

would be sealed up in a b, • Jb 14:17

he took a b of money with • Prv 7:20

BAKER

cupbearer and the chief b, • Gn 40:2

like a heated oven whose b • Hos 7:4

BALANCE

me be weighed in a just b, • Jb 31:6

A false b is an abomination to • Prv 11:1

BALANCES

You shall have just b, just • Lv 19:36

have been weighed in the b • Dn 5:27

BALDNESS

cut yourselves or make any b • Dt 14:1

and b on all their heads. • Ez 7:18

BALM

a little b and a little honey, • Gn 43:11

Is there no b in Gilead? Is • Jer 8:22

BAND

I pursue after this b ? • 1 Sm 30:8

leader of a marauding b, • 1 Kgs 11:24

They b together against the • Ps 94:21

BANK

by the other cows on the b • Gn 41:3

Stand on the b of the Nile to • Ex 7:15

not put my money in the b, • Lk 19:23

BANNER

of it, The Lord Is My B, • Ex 17:15

You have set up a b for those • Ps 60:4

and his b over me was love. • Sg 2:4

BAPTISM

The b of John, from where • Mt 21:25

and with the b with which I • Mk 10:39

he knew only the b • Acts 18:25

one Lord, one faith, one b, • Eph 4:5

been buried with him in b, • Col 2:12

BAPTIST

In those days John the B came • Mt 3:1

“John the B has been raised • Mk 6:14

For John the B has come • Lk 7:33

BAPTIZE

but he will b you with the • Mk 1:8

He will b you with the Holy • Lk 3:16

did not send me to b • 1 Cor 1:17

BAPTIZED

just, having been b with the • Lk 7:29

were coming and being b • Jn 3:23

“Repent and be b every one • Acts 2:38

were b, both men and women. • Acts 8:12

Rise and be b and wash • Acts 22:16

into Christ Jesus were b • Rom 6:3

one Spirit we were all b • 1 Cor 12:13

BAPTIZING

b them in the name of the • Mt 28:19

but for this purpose I came b • Jn 1:31

withhold water for b • Acts 10:47

BARE

of the world were laid b, • 2 Sm 22:16

and the Lord will lay b their • Is 3:17

BARLEY

a cake of b bread tumbled into • Jgs 7:13

is a boy here who has five b • Jn 6:9

BARN

gather his wheat into the b, • Mt 3:12

the wheat into my b.’” • Mt 13:30

neither storehouse nor b, • Lk 12:24

BARNS

the blessing on you in your b • Dt 28:8

then your b will be filled • Prv 3:10

nor reap nor gather into b, • Mt 6:26

BARREN

Sarai was b ; she had no child. • Gn 11:30

He gives the b woman a • Ps 113:9

because Elizabeth was b, and • Lk 1:7

BASKET

One b had very good figs, like • Jer 24:2

a lamp and put it under a b, • Mt 5:15

wall, lowering him in a b. • Acts 9:25

BATHE

of Pharaoh came down to b • Ex 2:5

shave off all his hair and b • Lv 14:8

BATHING

from the roof a woman b; • 2 Sm 11:2

BATTLE

the b is not yours but God’s. • 2 Chr 20:15

the Lord, mighty in b ! • Ps 24:8

nor the b to the strong, nor • Eccl 9:11

BEAM

was like a weaver’s b, • 1 Sm 17:7

a b shall be pulled out of his • Ezr 6:11

b from the woodwork respond. • Hb 2:11

BEAR

The cow and the b shall graze; • Is 11:7

will fall upon them like a b • Hos 13:8

She will b a son, and you • Mt 1:21

we shall also b the image • 1 Cor 15:49

BEARING

and fruit trees b fruit in • Gn 1:11

b with one another and, if • Col 3:13

are enduring patiently and b • Rv 2:3

BEARS

every healthy tree b good • Mt 7:17

but if it dies, it b much fruit. • Jn 12:24

Love b all things, believes • 1 Cor 13:7

BEAST

For every b of the forest is • Ps 50:10

received the mark of the b • Rv 19:20

BEASTS

And God made the b of the • Gn 1:25

I fought with b at Ephesus? • 1 Cor 15:32

BEAT

were mocking him as they b • Lk 22:63

they b them and charged • Acts 5:40

BEAUTIFUL

that you are a woman b • Gn 12:11

He has made everything b • Eccl 3:11

How b upon the mountains are • Is 52:7

She has done a b thing to me. • Mk 14:6

BEAUTY

and b is vain, but a woman • Prv 31:30

with the imperishable b • 1 Pt 3:4

BED

every night I flood my b with • Ps 6:6

so does a sluggard on his b. • Prv 26:14

and let the marriage b be • Heb 13:4

BEFALL

and no plague will b you to • Ex 12:13

no evil shall be allowed to b • Ps 91:10

BEGAN

At that time people b to call • Gn 4:26

When man b to multiply on • Gn 6:1

that he who b a good work in • Phil 1:6

BEGGAR

a blind b, the son of • Mk 10:46

had seen him before as a b • Jn 9:8

BEGINNING

The fear of the Lord is the b • Prv 1:7

In the b was the Word, and the • Jn 1:1

He is the b, the firstborn from • Col 1:18

the last, the b and the end.” • Rv 22:13

BEGOTTEN

Son, today I have b you”; • Heb 5:5

BEGS

Give to everyone who b from • Lk 6:30

BEHALF

sought God on b of the child. • 2 Sm 12:16

ask the Father on your b; • Jn 16:26

always struggling on your b • Col 4:12

presence of God on our b. • Heb 9:24

BEHAVIOR

So he changed his b before • 1 Sm 21:13

are to be reverent in b, • Ti 2:3

who revile your good b • 1 Pt 3:16

BEHEADED

He sent and had John b • Mt 14:10

of those who had been b • Rv 20:4

BEHELD

they b God, and ate and drank. • Ex 24:11

He has not b misfortune in • Nm 23:21

BEHOLD

and b, it was very good. And • Gn 1:31

said to them, “B the man!” • Jn 19:5

“Woman, b, your son!” • Jn 19:26

BELIEVE

and may also b you forever.” • Ex 19:9

of this word you did not b • Dt 1:32

B in the Lord your God, • 2 Chr 20:20

I b that I shall look upon the • Ps 27:13

because they did not b in God • Ps 78:22

that you may know and b • Is 43:10

days that you would not b • Hb 1:5

“Do you b that I am able to do • Mt 9:28

repent and b in the gospel.” • Mk 1:15

“Do not fear, only b.” • Mk 5:36

for unless you b that I am he • Jn 8:24

“B in the Lord Jesus, and • Acts 16:31

we b that we will also live • Rom 6:8

to save those who b. • 1 Cor 1:21

BELIEVED

and they b in the Lord and • Ex 14:31

And the people of Nineveh b • Jon 3:5

And blessed is she who b • Lk 1:45

The man b the word that • Jn 4:50

not seen and yet have b.” • Jn 20:29

who through grace had b, • Acts 18:27

and b in him, were sealed • Eph 1:13

b on in the world, taken up • 1 Tm 3:16

so that those who have b in God • Ti 3:8

For we who have b enter that • Heb 4:3

BELIEVER

woman who was a b, • Acts 16:1

Or what portion does a b • 2 Cor 6:15

BELIEVERS

are a sign not for b • 1 Cor 14:22

but set the b an example in • 1 Tm 4:12

BELIEVES

‘Whoever b will not be in haste.’ • Is 28:16

but b that what he says will • Mk 11:23

that whoever b in him should • Jn 3:16

Whoever b in the Son has • Jn 3:36

hears my word and b • Jn 5:24

everyone who lives and b • Jn 11:26

“Whoever b in me, b not in me • Jn 12:44

work but b in him who justifies • Rom 4:5

Everyone who b that Jesus is • 1 Jn 5:1

BELLY

and three nights in the b • Mt 12:40

their god is their b, and they • Phil 3:19

BELONG

“The secret things b to the • Dt 29:29

The plans of the heart b • Prv 16:1

To him b glory and dominion • 1 Pt 4:11

BELONGS

this: that power b to God, • Ps 62:11

pay. Salvation b to the Lord!” • Jon 2:9

to such b the kingdom of God. • Mk 10:14

“Salvation b to our God who • Rv 7:10

BELOVED

That your b ones may be • Ps 60:5

for he gives to his b sleep. • Ps 127:2

My b is mine, and I am his; he • Sg 2:16

“This is my b Son, with • 2 Pt 1:17

BELT

Righteousness shall be the b • Is 11:5

of camel’s hair and a leather b • Mt 3:4

having fastened on the b • Eph 6:14

BENEFITS

and forget not all his b, • Ps 103:2

A man who is kind b • Prv 11:17

BEREFT

Why should I be b of you • Gn 27:45

evil for good; my soul is b. • Ps 35:12

my soul is b of peace; I have • Lam 3:17

BESTOW

splendor and majesty you b • Ps 21:5

less honorable we b • 1 Cor 12:23

BESTOWED

sight of all Israel and b • 1 Chr 29:25

many who were blind he b • Lk 7:21

highly exalted him and b • Phil 2:9

BETHLEHEM

O B Ephrathah, who are too • Mi 5:2

which is called B, because he • Lk 2:4

BETRAY

many will fall away and b • Mt 24:10

sought an opportunity to b • Mt 26:16

who is it that is going to b you?” • Jn 21:20

BETRAYED

Judas Iscariot, who b him. • Mt 10:4

the night when he was b • 1 Cor 11:23

BETRAYER

see, my b is at hand.” • Mt 26:46

Now the b had given them a • Mk 14:44

BETROTHED

is there any man who has b • Dt 20:7

his mother Mary had been b • Mt 1:18

since I b you to one husband, • 2 Cor 11:2

BETTER

your steadfast love is b • Ps 63:3

A good name is b than • Eccl 7:1

For it is b that you lose one of • Mt 5:29

For it is b to marry than to • 1 Cor 7:9

Jesus the guarantor of a b • Heb 7:22

For it is b to suffer for doing • 1 Pt 3:17

BEWARE

B lest you say in your heart, • Dt 8:17

“B of false prophets, who come • Mt 7:15

B of the leaven of the • Mt 16:11

BIND

You shall b them as a sign on • Dt 6:8

b them around your neck; • Prv 3:3

‘B him hand and foot and • Mt 22:13

BIRDS

the b of the heavens, and the • Ps 8:8

Look at the b of the air: they • Mt 6:26

BIRTH

go astray from b, speaking lies. • Ps 58:3

And she gave b to her firstborn • Lk 2:7

it has conceived gives b • Jas 1:15

BIRTHRIGHT

said, “Sell me your b now.” • Gn 25:31

firstborn according to his b • Gn 43:33

who sold his b for a single meal. • Heb 12:16

BITTERLY

She weeps b in the night, • Lam 1:2

he went out and wept b. • Mt 26:75

BITTERNESS

The heart knows its own b, • Prv 14:10

Let all b and wrath and • Eph 4:31

that no “root of b ” springs • Heb 12:15

BLACK

and the day shall be b over them; • Mi 3:6

the sun became b as sackcloth, • Rv 6:12

BLAMELESS

walk before me, and be b, • Gn 17:1

May my heart be b in your • Ps 119:80

to present you holy and b • Col 1:22

BLAMELESSLY

He who walks b and does • Ps 15:2

God, walking b in all the • Lk 1:6

BLASPHEMED

“The name of God is b • Rom 2:24

the way of truth will be b. • 2 Pt 2:2

BLASPHEMES

Whoever b the name of the • Lv 24:16

but the one who b against • Lk 12:10

BLEMISH

lamb shall be without b, • Ex 12:5

offered himself without b • Heb 9:14

like that of a lamb without b • 1 Pt 1:19

BLESS

The Lord b you and keep you; • Nm 6:24

I will b the Lord at all times; • Ps 34:1

Lord, b his name; tell of his • Ps 96:2

B the Lord, O my soul, and all • Ps 103:1

him, that I might b him and • Is 51:2

b those who curse you, pray • Lk 6:28

we b ; when persecuted, we • 1 Cor 4:12

BLESSED

For the Lord your God has b • Dt 2:7

B is the man who walks not in • Ps 1:1

B be the Lord forever! Amen • Ps 89:52

B is he who comes in the • Ps 118:26

And b is the one who is not • Mt 11:6

more b to give than to receive. • Acts 20:35

shall all the nations be b.” • Gal 3:8

who has b us in Christ with • Eph 1:3

BLESSING

so that you will be a b. • Gn 12:2

turned the curse into a b. • Neh 13:2

and after b it broke it and • Mt 26:26

BLIND

Lord opens the eyes of the b. • Ps 146:8

Then the eyes of the b shall be • Is 35:5

the b receive their sight and • Mt 11:5

“Can a b man lead a b man? • Lk 6:39

BLOOD

Whoever sheds the b of man, • Gn 9:6

in the Nile turned into b. • Ex 7:20

I do not delight in the b of • Is 1:11

on my flesh and drinks my b • Jn 6:54

as a propitiation by his b, • Rom 3:25

now been justified by his b, • Rom 5:9

redemption through his b, • Eph 1:7

peace by the b of his cross. • Col 1:20

freed us from our sins by his b • Rv 1:5

BLOODGUILT

has restrained you from b • 1 Sm 25:26

so his Lord will leave his b • Hos 12:14

BLOODSHED

because you did not hate b, • Ez 35:6

and b follows b. • Hos 4:2

BLOSSOM

and may people b in the • Ps 72:16

Israel shall b and put forth • Is 27:6

the fig tree should not b, • Hb 3:17

BLOT

that I have made I will b • Gn 7:4

BLOW

And God made a wind b over • Gn 8:1

the priests shall b the trumpets. • Jos 6:4

He caused the east wind to b • Ps 78:26

BOAST

Do not b about tomorrow, for • Prv 27:1

but let him who boasts b • Jer 9:24

boasts, b in the Lord.” • 1 Cor 1:31

Therefore I will b all the • 2 Cor 12:9

works, so that no one may b. • Eph 2:9

BOASTING

gives me no ground for b. • 1 Cor 9:16

without b of work already • 2 Cor 10:16

arrogance. All such b is evil. • Jas 4:16

BODIES

the dishonoring of their b • Rom 1:24

to present your b as a living • Rom 12:1

be manifested in our b. • 2 Cor 4:10

BODILY

Spirit descended on him in b • Lk 3:22

fullness of deity dwells b, • Col 2:9

for while b training is of • 1 Tm 4:8

BODY

with him in order that the b • Rom 6:6

will deliver me from this b • Rom 7:24

For as in one b we have • Rom 12:4

members of the same b, and • Eph 3:6

There is one b and one Spirit • Eph 4:4

will transform our lowly b • Phil 3:21

has now reconciled in his b • Col 1:22

the offering of the b of Jesus • Heb 10:10

bore our sins in his b • 1 Pt 2:24

BOLD

but the righteous are b as a lion. • Prv 28:1

a hope, we are very b, • 2 Cor 3:12

BOLDLY

He began to speak b in the • Acts 18:26

that I may declare it b, as I • Eph 6:20

BOND

I will bring you into the b • Ez 20:37

unity of the Spirit in the b • Eph 4:3

BONDAGE

out of the house of b, saying, • Jer 34:13

will be set free from its b • Rom 8:21

BONE

“This at last is b of my bones • Gn 2:23

“Surely you are my b and • Gn 29:14

also that I am your b • Jgs 9:2

BONES

He keeps all his b ; not one of • Ps 34:20

dry b, hear the word of the Lord. • Ez 37:4

Not one of his b will be broken. • Jn 19:36

BOOK

This B of the Law shall not • Jos 1:8

blot his name out of the b • Rv 3:5

BORN

For to us a child is b, to us a son • Is 9:6

unless one is b again he cannot • Jn 3:3

he has caused us to be b • 1 Pt 1:3

because he has been b • 1 Jn 3:9

BORNE

Surely he has b our griefs and • Is 53:4

And I have seen and have b • Jn 1:34

BOW

let us worship and b down; let • Ps 95:6

Jesus every knee should b, • Phil 2:10

BRANCH

In that day the b of the Lord • Is 4:2

up for David a righteous B, • Jer 23:5

and every b that does bear • Jn 15:2

BREAD

I am about to rain b from • Ex 16:4

that man does not live by b • Dt 8:3

Man ate of the b of the • Ps 78:25

“I am the b of life; whoever • Jn 6:35

breaking of b and the prayers. • Acts 2:42

BREAKING

sins that people commit by b • Nm 5:6

the law dishonor God by b • Rom 2:23

BREASTPLATE

put on righteousness as a b, • Is 59:17

having put on the b of faith • 1 Thes 5:8

BREATH

everything that has the b • Gn 1:30

Man is like a b ; his days are • Ps 144:4

Let everything that has b • Ps 150:6

BREATHED

of dust from the ground and b • Gn 2:7

BRIBE

And you shall take no b, • Ex 23:8

and a b corrupts the heart. • Eccl 7:7

BRIDE

and as a b adorns herself with • Is 61:10

I will show you the B, the • Rv 21:9

BROKEN

sacrifices of God are a b spirit • Ps 51:17

and Scripture cannot be b • Jn 10:35

made us both one and has b • Eph 2:14

BROKENHEARTED

The Lord is near to the b • Ps 34:18

He heals the b and binds up • Ps 147:3

has sent me to bind up the b, • Is 61:1

BROTHER

and a b is born for adversity. • Prv 17:17

who sticks closer than a b. • Prv 18:24

First be reconciled to your b, • Mt 5:24

“If your b sins against you, • Mt 18:15

if food makes my b stumble, • 1 Cor 8:13

Whoever loves his b abides • 1 Jn 2:10

BROTHERHOOD

Love the b. Fear God. Honor • 1 Pt 2:17

being experienced by your b • 1 Pt 5:9

BROTHERLY

Now concerning b love you • 1 Thes 4:9

BROTHERS

and pleasant it is when b • Ps 133:1

and who are my b ?” • Mt 12:48

BUILD

let us b ourselves a city and a • Gn 11:4

and in three days I will b • Mk 14:58

BUILDER

like a skilled master b • 1 Cor 3:10

more glory as the b of a • Heb 3:3

whose designer and b is God. • Heb 11:10

BUILDING

he is like a man b a house, • Lk 6:48

to excel in b up the church. • 1 Cor 14:12

for b up the body of Christ, • Eph 4:12

BUILDS Unless the Lord b the house, • Ps 127:1

“Woe to him who b his • Jer 22:13

puffs up, but love b up. • 1 Cor 8:1

BUILT

By wisdom a house is b, • Prv 24:3

be like a wise man who b • Mt 7:24

that the church may be b • 1 Cor 14:5

BURDEN

Cast your b on the Lord, and • Ps 55:22

is easy, and my b is light.” • Mt 11:30

BURNED

thrown into the fire, and b. • Jn 15:6

heavenly bodies will be b up • 2 Pt 3:10

BURNING

bush was b, yet it was not consumed • Ex 3:2

and keep your lamps b, • Lk 12:35

BUSINESS

It is an unhappy b that God • Eccl 1:13

and went about the king’s b, • Dn 8:27

‘Engage in b until I come.’ • Lk 19:13

BYWORD

and a b among all the peoples • Dt 28:37

You have made us a b among • Ps 44:14

And as you have been a b • Zec 8:13

CALF

tool and made a golden c. • Ex 32:4

And bring the fattened c • Lk 15:23

CALL

to all who c on him in truth. • Ps 145:18

Then all nations will c you • Mal 3:12

No longer do I c you • Jn 15:15

hope that belongs to your c • Eph 4:4

CALLED

the hope to which he has c • Eph 1:18

To this he c you through • 2 Thes 2:14

life to which you were c • 1 Tm 6:12

CALLING

your sins, c on his name.’ • Acts 22:16

For consider your c, • 1 Cor 1:26

CALLS

and he c his own sheep by • Jn 10:3

For “everyone who c on the • Rom 10:13

He who c you is faithful; • 1 Thes 5:24

CAMEL

a gnat and swallowing a c ! • Mt 23:24

It is easier for a c to go • Mk 10:25

CAPTIVE

died to that which held us c, • Rom 7:6

and take every thought c • 2 Cor 10:5

we were held c under the • Gal 3:23

CAPTIVES

to proclaim liberty to the c • Lk 4:18

on high he led a host of c, • Eph 4:8

CAREFUL

and be c to do them, that it may • Dt 6:3

and be c to obey my rules, • Ez 20:19

CARES

When the c of my heart are • Ps 94:19

but the c of the world and • Mt 13:22

him, because he c for you. • 1 Pt 5:7

CAST

Why are you c down, O my • Ps 42:11

by the Spirit of God that I c • Mt 12:28

CAUSE

and defend my c against an • Ps 43:1

I will c your name to be • Ps 45:17

divorce one’s wife for any c ?” • Mt 19:3

CEASE

before my eyes; c to do evil, • Is 1:16

they will c ; as for knowledge, • 1 Cor 13:8

CENTURION

And when the c , who stood • Mk 15:39

When the c heard about Jesus, • Lk 7:3

a c of what was known as • Acts 10:1

CHAFF

but are like c that the wind • Ps 1:4

but the c he will burn with • Mt 3:12

CHAINS

I am an ambassador in c, • Eph 6:20

Remember my c. Grace be • Col 4:18

bound with c as a criminal. • 2 Tm 2:9

CHANGE

that he should c his mind. • Nm 23:19

“For I the Lord do not c ; • Mal 3:6

CHARACTER

he speaks out of his own c, • Jn 8:44

and endurance produces c, • Rom 5:4

promise the unchangeable c • Heb 6:17

CHARGE

Who shall bring any c • Rom 8:33

present the gospel free of c, • 1 Cor 9:18

Every c must be established • 2 Cor 13:1

CHARIOTS

returned and covered the c • Ex 14:28

c of fire and horses of fire • 2 Kgs 2:11

CHEEK

strike all my enemies on the c ; • Ps 3:7

slaps you on the right c , • Mt 5:39

CHEER

sad face, and be of good c,’ • Jb 9:27

your consolations c my soul. • Ps 94:19

and let your heart c you in • Eccl 11:9

CHEERFUL

A glad heart makes a c face, • Prv 15:13

for God loves a c giver. • 2 Cor 9:7

Is anyone c ? Let him sing praise. • Jas 5:13

CHERUBIM

of Eden he placed the c • Gn 3:24

The c spread out their wings • 2 Chr 5:8

He sits enthroned upon the c ; • Ps 99:1

Above it were the c of glory • Heb 9:5

CHILD

Train up a c in the way he • Prv 22:6

For to us a c is born, to us a son • Is 9:6

When I was a c, I spoke • 1 Cor 13:11

CHILDREN

teach them diligently to your c, • Dt 6:7

c are a heritage from the • Ps 127:3

blessed are his c after him! • Prv 20:7

he gave the right to become c • Jn 1:12

our spirit that we are c • Rom 8:16

of God, as beloved c. • Eph 5:1

C, obey your parents in • Col 3:20

CHOOSE

Therefore c life, that you and • Dt 30:19

c this day whom you will • Jos 24:15

You did not c me, but I chose • Jn 15:16

CHOSE

Moses c able men out of all • Ex 18:25

he c, he shortened the days. • Mk 13:20

even as he c us in him before • Eph 1:4

because God c you as the • 2 Thes 2:13

CHOSEN

The Lord your God has c you to • Dt 7:6

made a covenant with my c • Ps 89:3

A good name is to be c rather • Prv 22:1

and Israel my c, I call you by • Is 45:4

CHRIST

“You are the C, the Son of • Mt 16:16

of the gospel of Jesus C, • Mk 1:1

a Savior, who is C the Lord. • Lk 2:11

that the C should suffer and • Lk 24:46

truth came through Jesus C. • Jn 1:17

I believe that you are the C, • Jn 11:27

that by the name of Jesus C • Acts 4:10

of peace through Jesus C • Acts 10:36

have been baptized into C • Rom 6:3

but we preach C crucified • 1 Cor 1:23

bodies are members of C ? • 1 Cor 6:15

that C died for our sins in • 1 Cor 15:3

For we are the aroma of C • 2 Cor 2:15

For the love of C controls • 2 Cor 5:14

C redeemed us from the • Gal 3:13

created in C Jesus for good • Eph 2:10

When C who is your life • Col 3:4

Jesus C is the same • Heb 13:8

CHRIST’S

We are fools for C sake, but • 1 Cor 4:10

we share abundantly in C • 2 Cor 1:5

up what is lacking in C • Col 1:24

CHRISTIAN

persuade me to be a C ?” • Acts 26:28

Yet if anyone suffers as a C, • 1 Pt 4:16

CHRISTIANS

were first called C. • Acts 11:26

CHURCH

this rock I will build my c, • Mt 16:18

to care for the c of God, • Acts 20:28

Christ is the head of the c , • Eph 5:23

the c. He is the beginning, • Col 1:18

will he care for God’s c ? • 1 Tm 3:5

CHURCHES

So the c were strengthened • Acts 16:5

John to the seven c that are in • Rv 1:4

about these things for the c. • Rv 22:16

CIRCUMCISED

male among you shall be c. • Gn 17:10

CIRCUMCISION

For neither c counts for • Gal 6:15

the flesh, by the c of Christ, • Col 2:11

CITY

A c set on a hill cannot be hidden. • Mt 5:14

And I saw the holy c, new • Rv 21:2

CLAP

C your hands, all peoples! • Ps 47:1

Let the rivers c their hands; let • Ps 98:8

the trees of the field shall c • Is 55:12

CLAY

Does the c say to him who • Is 45:9

we are the c, and you are our • Is 64:8

like the c in the potter’s hand, • Jer 18:6

potter no right over the c , • Rom 9:21

CLEAN

make yourselves c ; remove the • Is 1:16

be c.” And immediately the • Lk 5:13

CLEANSE

and c me from my sin! • Ps 51:2

let us c ourselves from every • 2 Cor 7:1

CLEANSED

having c their hearts by faith. • Acts 15:9

having c her by the washing • Eph 5:26

CLINGS

My soul c to you; your right • Ps 63:8

CLOAK

you take your neighbor’s c • Ex 22:26

let him have your c as well. • Mt 5:40

stripped him of the purple c • Mk 15:20

CLOSE

right, evil lies c at hand. • Rom 7:21

Keep a c watch on yourself • 1 Tm 4:16

CLOTHED

wife garments of skins and c • Gn 3:21

I was naked and you c me, I • Mt 25:36

in the city until you are c • Lk 24:49

CLOTHING

are you anxious about c ? • Mt 6:28

But if we have food and c, • 1 Tm 6:8

CLOUD

them by day in a pillar of c • Ex 13:21

Son of Man coming in a c • Lk 21:27

a c took him out of their sight. • Acts 1:9

CLOUDS

he makes the c his chariot; he • Ps 104:3

coming with the c of heaven.” • Mk 14:62

COINS

put in two small copper c, • Mk 12:42

having ten silver c, if she loses • Lk 15:8

And he poured out the c of the • Jn 2:15

COLD

love of many will grow c. • Mt 24:12

Would that you were either c • Rv 3:15

COLT

on a c, the foal of a donkey. • Zec 9:9

sitting on a donkey’s c !” • Jn 12:15

COMFORT

rod and your staff, they c me. • Ps 23:4

C, c my people, says • Is 40:1

c one another, agree with • 2 Cor 13:11

Christ, any c from love, any • Phil 2:1

COMFORTED

mourn, for they shall be c. • Mt 5:4

affliction we have been c • 1 Thes 3:7

COMFORTS

I am he who c you; who are • Is 51:12

who c us in all our affliction, • 2 Cor 1:4

God, who c the downcast, • 2 Cor 7:6

COMMAND

You shall speak all that I c • Ex 7:2

“‘He will c his angels • Lk 4:10

C and teach these things. • 1 Tm 4:11

COMMANDED

And the Lord God c the man, • Gn 2:16

to observe all that I have c • Mt 28:20

but I do as the Father has c • Jn 14:31

COMMANDMENT

very careful to observe the c • Jos 22:5

For the c is a lamp and the • Prv 6:23

A new c I give to you, that • Jn 13:34

COMMANDMENTS

of the covenant, the Ten C. • Ex 34:28

wise of heart will receive c, • Prv 10:8

Fear God and keep his c, • Eccl 12:13

On these two c depend all • Mt 22:40

And his c are not burdensome. • 1 Jn 5:3

COMMENDED

A man is c according to his • Prv 12:8

though c through their • Heb 11:39

COMMIT

C your way to the Lord; trust • Ps 37:5

‘You shall not c adultery.’ • Mt 5:27

into your hands I c my • Lk 23:46

COMMITTED

He c no sin, neither was • 1 Pt 2:22

COMMON

between the holy and the c, • Lv 10:10

and had all things in c. • Acts 2:44

made clean, do not call c.’ • Acts 11:9

COMPANION

who forsakes the c of her • Prv 2:17

the c of fools will suffer harm. • Prv 13:20

though she is your c and • Mal 2:14

COMPARE

none can c with you! I will • Ps 40:5

nothing you desire can c • Prv 3:15

COMPASSION

As a father shows c to his • Ps 103:13

everlasting love I will have c • Is 54:8

he will have c according to • Lam 3:32

my c grows warm and tender. • Hos 11:8

and he had c on them, • Mk 6:34

and I will have c on whom • Rom 9:15

COMPASSIONATE

I will hear, for I am c. • Ex 22:27

being c, atoned for their • Ps 78:38

how the Lord is c and merciful. • Jas 5:11

COMPLAINT

I pour out my c before him; I • Ps 142:2

and, if one has a c against • Col 3:13

COMPLETE

c my joy by being of the same • Phil 2:2

the man of God may be c, • 2 Tm 3:17

that you may be perfect and c, • Jas 1:4

so that our joy may be c. • 1 Jn 1:4

COMPLETION

bringing holiness to c in the • 2 Cor 7:1

work in you will bring it to c • Phil 1:6

CONCEAL

he will c me under the cover • Ps 27:5

It is the glory of God to c • Prv 25:2

CONCEIT

Do nothing from selfish ambition or c, • Phil 2:3

he is puffed up with c and • 1 Tm 6:4

CONCEIVED

for that which is c in her is • Mt 1:20

CONDEMN

Will you c me that you may be • Jb 40:8

CONDEMNATION

as one trespass led to c • Rom 5:18

There is therefore now no c • Rom 8:1

CONDEMNED

take refuge in him will be c. • Ps 34:22

believes in him is not c, • Jn 3:18

so that we may not be c • 1 Cor 11:32

CONFESS

“But if they c their iniquity • Lv 26:40

I c my iniquity; I am sorry • Ps 38:18

if you c with your mouth • Rom 10:9

If we c our sins, he is faithful • 1 Jn 1:9

every spirit that does not c • 1 Jn 4:3

those who do not c the • 2 Jn 1:7

I will c his name before my • Rv 3:5

CONFESSES

but he who c and forsakes • Prv 28:13

Whoever c the Son has the • 1 Jn 2:23

CONFIDENCE

Is not your fear of God your c, • Jb 4:6

in Christ Jesus and put no c • Phil 3:3

Let us then with c draw near • Heb 4:16

CONFORMED

Do not be c to this world, but • Rom 12:2

do not be c to the passions of • 1 Pt 1:14

CONQUERORS

things we are more than c • Rom 8:37

CONSCIENCE

their c, being weak, is defiled. • 1 Cor 8:7

on the ground of c. • 1 Cor 10:25

the testimony of our c • 2 Cor 1:12

CONSECRATE

“C to me all the firstborn. • Ex 13:2

C yourselves, therefore, and • Lv 20:7

CONSIDER

stop and c the wondrous • Jb 37:14

So you also must c • Rom 6:11

And let us c how to stir up • Heb 10:24

CONSIST

for one’s life does not c in • Lk 12:15

kingdom of God does not c • 1 Cor 4:20

For the body does not c • 1 Cor 12:14

CONSUMING

For the Lord your God is a c • Dt 4:24

us can dwell with the c • Is 33:14

for our God is a c fire. • Heb 12:29

CONTAIN

highest heaven cannot c • 1 Kgs 8:27

the world itself could not c • Jn 21:25

CONTEMPT

c comes also, and with • Prv 18:3

and treated others with c : • Lk 18:9

and holding him up to c. • Heb 6:6

CONTENT

situation I am to be c. • Phil 4:11

and be c with what you • Heb 13:5

CONTINUE

but c in the fear of the Lord • Prv 23:17

C steadfastly in prayer, being • Col 4:2

c in what you have learned • 2 Tm 3:14

CONTRITE

a broken and c heart, O God, • Ps 51:17

also with him who is of a c • Is 57:15

he who is humble and c in • Is 66:2

CONTROL

having his desire under c, • 1 Cor 7:37

body and keep it under c, • 1 Cor 9:27

know how to c his own body • 1 Thes 4:4

CONTROVERSIES

ignorant c ; you know that • 2 Tm 2:23

But avoid foolish c , genealogies, • Ti 3:9

CONVICT

he will c the world concerning • Jn 16:8

judgment on all and to c • Jude 1:15

CONVICTION

Holy Spirit and with full c. • 1 Thes 1:5

the c of things not seen. • Heb 11:1

CONVINCED

fully c that God was able to • Rom 4:21

C of this, I know that I will • Phil 1:25

and I am c that he is able • 2 Tm 1:12

CORNERSTONE

rejected has become the c. • Ps 118:22

rejected has become the c ; • Mt 21:42

Jesus himself being the c, • Eph 2:20

CORRUPT

Now the earth was c in God’s • Gn 6:11

manner of life and is c • Eph 4:22

COUNSEL

man who walks not in the c • Ps 1:1

Without c plans fail, but • Prv 15:22

COUNT

but in humility c others more • Phil 2:3

I c everything as loss because • Phil 3:8

C it all joy, my brothers, when • Jas 1:2

COUNTED

he c it to him as righteousness. • Gn 15:6

is why his faith was “c • Rom 4:22

it was c to him as righteousness”? • Gal 3:6

COUNTS

man against whom the Lord c • Ps 32:2

For neither circumcision c • Gal 6:15

COURAGE

and let your heart take c, • Ps 31:24

“Take c, for as you have • Acts 23:11

but that with full c now as • Phil 1:20

COURAGEOUS

Be strong and c. Do not fear or • Dt 31:6

Be strong and c, for you shall • Jos 1:6

COURTS

For a day in your c is better • Ps 84:10

and his c with praise! Give • Ps 100:4

COVENANT

obey my voice and keep my c, • Ex 19:5

with me an everlasting c, • 2 Sm 23:5

The Lord made a c with • 2 Kgs 17:35

Therefore let us make a c • Ezr 10:3

for those who keep his c • Ps 25:10

with you an everlasting c, • Is 55:3

But this is the c that I will • Jer 31:33

and your wife by c. • Mal 2:14

for this is my blood of the c, • Mt 26:28

“This cup is the new c • 1 Cor 11:25

I will establish a new c • Heb 8:8

the blood of the eternal c, • Heb 13:20

COVENANTS

the c, the giving of the law, • Rom 9:4

these women are two c. • Gal 4:24

Israel and strangers to the c • Eph 2:12

COVER

and I did not c my iniquity; I • Ps 32:5

soul from death and will c • Jas 5:20

COVERED

His splendor c the heavens, and • Hb 3:3

and whose sins are c ; • Rom 4:7

prophesies with his head c • 1 Cor 11:4

COVERS

but love c all offenses. • Prv 10:12

Whoever c an offense seeks • Prv 17:9

COVET

“You shall not c your • Ex 20:17

You shall not c,” and any • Rom 13:9

You c and cannot obtain, so • Jas 4:2

COVETOUSNESS

on your guard against all c, • Lk 12:15

produced in me all kinds of c. • Rom 7:8

and all impurity or c • Eph 5:3

CRAFTY

Now the serpent was more c • Gn 3:1

I was c, you say, and got • 2 Cor 12:16

CREATE

C in me a clean heart, O God, • Ps 51:10

that he might c in himself • Eph 2:15

CREATED

God c the heavens and the earth. • Gn 1:1

he commanded and they were c. • Ps 148:5

Lord, who c the heavens and • Is 42:5

For everything c by God is • 1 Tm 4:4

who c heaven and what is in • Rv 10:6

CREATION

work that he had done in c. • Gn 2:3

For the c waits with eager • Rom 8:19

he is a new c. The old has • 2 Cor 5:17

uncircumcision, but a new c. • Gal 6:15

God, the firstborn of all c. • Col 1:15

the beginning of God’s c. • Rv 3:14

CREATOR

the C of the ends of the earth. • Is 40:28

after the image of its c. • Col 3:10

their souls to a faithful C • 1 Pt 4:19

CREATURES

the earth is full of your c. • Ps 104:24

c of instinct, born to be • 2 Pt 2:12

CROOKED

The way of the guilty is c, • Prv 21:8

and the c shall become straight, • Lk 3:5

blemish in the midst of a c • Phil 2:15

CROSS

himself and take up his c • Lk 9:23

boast except in the c of our Lord • Gal 6:14

peace by the blood of his c. • Col 1:20

CROWN

An excellent wife is the c • Prv 12:4

Grandchildren are the c • Prv 17:6

wearing the c of thorns and • Jn 19:5

there is laid up for me the c • 2 Tm 4:8

the test he will receive the c • Jas 1:12

receive the unfading c of glory. • 1 Pt 5:4

and I will give you the c of life. • Rv 2:10

CROWNED

the heavenly beings and c • Ps 8:5

An athlete is not c unless he • 2 Tm 2:5

you have c him with glory • Heb 2:7

CRUCIFIED

but we preach Christ c • 1 Cor 1:23

For he was c in weakness, • 2 Cor 13:4

CRUCIFY

of whom you will kill and c, • Mt 23:34

they kept shouting, “C, c him!” • Lk 23:21

“Shall I c your King?” The • Jn 19:15

CRUSHED

and saves the c in spirit. • Ps 34:18

he was c for our iniquities; • Is 53:5

but not c ; perplexed, but not • 2 Cor 4:8

CRY

to me and heard my c. • Ps 40:1

the very stones would c out.” • Lk 19:40

CUNNING

deceived Eve by his c, • 2 Cor 11:3

by human c, by craftiness in • Eph 4:14

CUP

with oil; my c overflows. • Ps 23:5

let this c pass from me; • Mt 26:39

“This c is the new covenant • 1 Cor 11:25

CURSE

“I will never again c the • Gn 8:21

you today a blessing and a c : • Dt 11:26

bless those who c you, pray • Lk 6:28

bless and do not c them. • Rom 12:14

CURSED

c is the ground because of • Gn 3:17

“‘C be the man who makes a • Dt 27:15

CURTAIN

the c of the temple was torn • Mt 27:51

inner place behind the c, • Heb 6:19

DAGON

it into the house of D • 1 Sm 5:2

DAILY

and take up his cross d • Lk 9:23

examining the Scriptures d • Acts 17:11

DANCE

to mourn, and a time to d ; • Eccl 3:4

and you did not d ; we sang a • Mt 11:17

DANCING

for me my mourning into d ; • Ps 30:11

praise his name with d, • Ps 149:3

DANGER

The prudent sees d and • Prv 27:12

nakedness, or d, or sword? • Rom 8:35

DARK

you have said in the d • Lk 12:3

as to a lamp shining in a d • 2 Pt 1:19

DARKENED

They are d in their • Eph 4:18

DARKNESS

separated the light from the d. • Gn 1:4

follows me will not walk in d, • Jn 8:12

and in him is no d at all. • 1 Jn 1:5

hates his brother is still in d. • 1 Jn 2:9

chains under gloomy d • Jude 1:6

kingdom was plunged into d. • Rv 16:10

DAUGHTERS

your sons and your d shall • Jl 2:28

you shall be sons and d • 2 Cor 6:18

DAVID

D took the lyre and played • 1 Sm 16:23

and there they anointed D • 2 Sm 2:4

D said to Nathan, “I have • 2 Sm 12:13

D said to Solomon, “My • 1 Chr 22:7

to the city of D, which is called • Lk 2:4

Son of D, have mercy on me!” • Lk 18:38

comes from the offspring of D, • Jn 7:42

DAWN

righteous is like the light of d, • Prv 4:18

at early d, they went to the • Lk 24:1

DAY

God called the light D, and the • Gn 1:5

for it is a D of Atonement, to • Lv 23:28

in a pillar of cloud by d • Nm 14:14

This is the d that the Lord • Ps 118:24

Give us this d our daily bread, • Mt 6:11

you do not know on what d • Mt 24:42

the d is at hand. So then let • Rom 13:12

when he comes on that d • 2 Thes 1:10

DAYS

his d shall be 120 years.” • Gn 6:3

So teach us to number our d • Ps 90:12

also your Creator in the d • Eccl 12:1

and female servants in those d • Jl 2:29

but in these last d he has • Heb 1:2

DEACONS

with the overseers and d : • Phil 1:1

D likewise must be dignified, • 1 Tm 3:8

then let them serve as d • 1 Tm 3:10

DEAD

that he has risen from the d, • Mt 28:7

him who raised from the d • Rom 4:24

And you were d in the • Eph 2:1

the resurrection from the d. • Phil 3:11

judge the living and the d, • 2 Tm 4:1

and him as good as d, were • Heb 11:12

DEATH

murderer shall be put to d. • Nm 35:16

He will swallow up d forever • Is 25:8

he poured out his soul to d • Is 53:12

but has passed from d to life. • Jn 5:24

reconciled to God by the d • Rom 5:10

point of d, even d on a cross. • Phil 2:8

is fully grown brings forth d. • Jas 1:15

And its rider’s name was D, • Rv 6:8

Over such the second d has no • Rv 20:6

DEBT

I forgave you all that d • Mt 18:32

by canceling the record of d • Col 2:14

DEBTORS

we also have forgiven our d. • Mt 6:12

we are d, not to the flesh, to • Rom 8:12

DECEIT

D is in the heart of those • Prv 12:20

DECEITFUL

The heart is d above all • Jer 17:9

d workmen, disguising • 2 Cor 11:13

DECEITFULNESS

cares of the world and the d • Mk 4:19

may be hardened by the d • Heb 3:13

DECEIVE

Let no one d himself. If • 1 Cor 3:18

Let no one d you with empty • Eph 5:6

let no one d you. Whoever • 1 Jn 3:7

DECEIVED

“The serpent d me, and I ate.” • Gn 3:13

care lest your heart be d, • Dt 11:16

d me and through it killed me. • Rom 7:11

Do not be d : God is not mocked, • Gal 6:7

Do not be d, my beloved brothers. • Jas 1:16

DECEIVER

the d of the whole world — • Rv 12:9

DECEIVERS

empty talkers and d, especially • Ti 1:10

For many d have gone out • 2 Jn 1:7

DECLARE

The heavens d the glory of • Ps 19:1

and new things I now d ; • Is 42:9

D these things; exhort and • Ti 2:15

DEED

was a prophet mighty in d • Lk 24:19

in word or talk but in d • 1 Jn 3:18

DEEDS

in glorious d, doing wonders? • Ex 15:11

performing d in keeping • Acts 26:20

in mind, doing evil d, • Col 1:21

according to each one’s d, • 1 Pt 1:17

DEFEND

d your cause; remember how • Ps 74:22

d the rights of the poor and • Prv 31:9

DEFILE

resolved that he would not d • Dn 1:8

These are what d a person. • Mt 15:20

DELAY

will surely come; it will not d. • Hb 2:3

there would be no more d, • Rv 10:6

DELIGHT

D yourself in the Lord, and he • Ps 37:4

I d to do your will, O my God; • Ps 40:8

For you will not d in • Ps 51:16

to me a joy and the d • Jer 15:16

For I d in the law of God, in • Rom 7:22

DELIGHTS

rescue him, for he d in him!” • Ps 22:8

drink from the river of your d. • Ps 36:8

because he d in steadfast love. • Mi 7:18

DELIVER

In your righteousness d me • Ps 71:2

but d us from evil. • Mt 6:13

DELIVERED

who was d up for our • Rom 4:25

He has d us from the domain • Col 1:13

DELIVERER

the Lord raised up a d for the • Jgs 3:9

and my fortress and my d, • Ps 18:2

my stronghold and my d, • Ps 144:2

“The D will come from • Rom 11:26

DELIVERS

the Lord hears and d them • Ps 34:17

but righteousness d from death. • Prv 10:2

when he d the kingdom to • 1 Cor 15:24

DEMON

the spirit of an unclean d, • Lk 4:33

“I do not have a d, but I honor • Jn 8:49

DEMON-OPPRESSED

a d man who was mute was • Mt 9:32

Then a d man who was blind • Mt 12:22

DEMON-POSSESSED

came to Jesus and saw the d • Mk 5:15

seen it told them how the d • Lk 8:36

DEMONIC

but is earthly, unspiritual, d. • Jas 3:15

For they are d spirits, • Rv 16:14

DEMONS

And if I cast out d by • Mt 12:27

And they cast out many d • Mk 6:13

spirits and teachings of d, • 1 Tm 4:1

DEN

become a d of robbers in your • Jer 7:11

brought and cast into the d • Dn 6:16

but you make it a d of robbers.” • Mt 21:13

DENIED

Peter again d it, and at once a • Jn 18:27

he has d the faith and is • 1 Tm 5:8

DENIES

but whoever d me before • Mt 10:33

No one who d the Son has • 1 Jn 2:23

DENY

let him d himself and take up • Lk 9:23

you will d me three times.” • Lk 22:61

DENYING

and d the Lord, and turning • Is 59:13

d its power. Avoid such people. • 2 Tm 3:5

even d the Master who bought • 2 Pt 2:1

DEPART

The scepter shall not d from • Gn 49:10

when he is old he will not d • Prv 22:6

‘D from me, you cursed, into • Mt 25:41

DEPARTED

“The glory has d from Israel, • 1 Sm 4:22

nor have our steps d from • Ps 44:18

DEPRIVE

partial to the wicked or to d • Prv 18:5

and d the innocent of his right! • Is 5:23

and to d the thirsty of drink. • Is 32:6

DEPTH

nor height nor d, nor • Rom 8:39

Oh, the d of the riches and • Rom 11:33

length and height and d, • Eph 3:18

DEPTHS

from the d of the earth you • Ps 71:20

even the d of God. • 1 Cor 2:10

DESCEND

“I saw the Spirit d from • Jn 1:32

the Lord himself will d • 1 Thes 4:16

DESCENDED

because the Lord had d • Ex 19:18

for an angel of the Lord d • Mt 28:2

For not all who are d from • Rom 9:6

DESERT

He turns a d into pools of • Ps 107:35

make straight in the d a • Is 40:3

DESERVE

to the proud what they d ! • Ps 94:2

practice such things d to die, • Rom 1:32

DESERVES

of you less than your guilt d. • Jb 11:6

for the laborer d his wages. Do • Lk 10:7

DESIRE

Your d shall be for your • Gn 3:16

Its d is for you, but you must • Gn 4:7

For I d steadfast love and not • Hos 6:6

‘I d mercy, and not sacrifice.’ • Mt 9:13

My d is to depart and be with • Phil 1:23

they d a better country, that • Heb 11:16

DESIRED

More to be d are they than • Ps 19:10

And whatever my eyes d • Eccl 2:10

many prophets and kings d • Lk 10:24

DESIRES

will is to do your father’s d. • Jn 8:44

who d all people to be saved • 1 Tm 2:4

following their own sinful d. • 2 Pt 3:3

their own sinful d ; • Jude 1:16

DESOLATE

For the children of the d one • Is 54:1

went away in the boat to a d • Mk 6:32

DESOLATION

see the abomination of d • Mt 24:15

then know that its d has • Lk 21:20

DESPAIR

but not driven to d ; • 2 Cor 4:8

DESPISE

therefore I d myself, and • Jb 42:6

DESPISED

Thus Esau d his birthright. • Gn 25:34

scorned by mankind and d • Ps 22:6

chose what is low and d • 1 Cor 1:28

DESTINED

know that we are d • 1 Thes 3:3

For God has not d us for • 1 Thes 5:9

word, as they were d to do. • 1 Pt 2:8

DESTITUTE

regards the prayer of the d • Ps 102:17

the rights of all who are d. • Prv 31:8

d, afflicted, mistreated — • Heb 11:37

DESTROY

fear him who can d both soul • Mt 10:28

only to steal and kill and d. • Jn 10:10

through death he might d • Heb 2:14

DESTROYED

My people are d for lack of • Hos 4:6

is d, we have a building • 2 Cor 5:1

who shrink back and are d, • Heb 10:39

DESTRUCTION

way is easy that leads to d, • Mt 7:13

of wrath prepared for d, • Rom 9:22

upon themselves swift d. • 2 Pt 2:1

DETERMINED

Since his days are d, and the • Jb 14:5

having d allotted periods • Acts 17:26

DEVIL

And yet one of you is a d.” • Jn 6:70

give no opportunity to the d. • Eph 4:27

and the d who had deceived • Rv 20:10

DEVOTE

But we will d ourselves to • Acts 6:4

d yourself to the public • 1 Tm 4:13

And let our people learn to d • Ti 3:14

DEVOUT

d men are taken away, while • Is 57:1

man was righteous and d, • Lk 2:25

DIE

integrity? Curse God and d.” • Jb 2:9

and a time to d ; a time to • Eccl 3:2

is Christ, and to d is gain. • Phil 1:21

it is appointed for man to d • Heb 9:27

that we might d to sin and • 1 Pt 2:24

DIED

at the right time Christ d • Rom 5:6

that Christ d for our sins in • 1 Cor 15:3

If we have d with him, we • 2 Tm 2:11

DIES

When the wicked d, his hope • Prv 11:7

but if it d, it bears much fruit. • Jn 12:24

DIFFERENT

because he has a d spirit • Nm 14:24

Christ and are turning to a d • Gal 1:6

If anyone teaches a d • 1 Tm 6:3

DIGNITY

Strength and d are her • Prv 31:25

teaching show integrity, d, • Ti 2:7

DILIGENT

The plans of the d lead surely • Prv 21:5

be d to be found by him • 2 Pt 3:14

DIRECT

God will d you, you will be • Ex 18:23

and d your heart in the way. • Prv 23:19

May the Lord d your hearts • 2 Thes 3:5

DISASTER

D pursues sinners, but the • Prv 13:21

love, and relenting from d. • Jon 4:2

DISCERN

Who can d his errors? • Ps 19:12

you d my thoughts from afar. • Ps 139:2

and try to d what is pleasing • Eph 5:10

DISCIPLE

cold water because he is a d, • Mt 10:42

life, he cannot be my d. • Lk 14:26

DISCIPLES

Go therefore and make d • Mt 28:19

my word, you are truly my d, • Jn 8:31

know that you are my d, • Jn 13:35

DISCIPLINE

therefore despise not the d • Jb 5:17

do not despise the Lord’s d • Prv 3:11

Do not withhold d from a • Prv 23:13

D your son, and he will give • Prv 29:17

But I d my body and keep it • 1 Cor 9:27

but bring them up in the d • Eph 6:4

I reprove and d, so be zealous • Rv 3:19

DISCIPLINED

The Lord has d me severely, • Ps 118:18

we are d so that we may • 1 Cor 11:32

had earthly fathers who d • Heb 12:9

DISCOURAGED

He will not grow faint or be d • Is 42:4

lest they become d. • Col 3:21

DISCRETION

may the Lord grant you d • 1 Chr 22:12

knowledge and d to the youth — • Prv 1:4

that you may keep d, and your • Prv 5:2

DISGRACE

honor, but fools get d. • Prv 3:35

that he may not fall into d, • 1 Tm 3:7

DISHONOR

counted worthy to suffer d • Acts 5:41

You who boast in the law d • Rom 2:23

It is sown in d ; it is raised • 1 Cor 15:43

DISHONORABLE

God gave them up to d • Rom 1:26

honorable use, some for d. • 2 Tm 2:20

DISOBEDIENCE

by the one man’s d the many • Rom 5:19

ready to punish every d, • 2 Cor 10:6

every transgression or d received • Heb 2:2

DISOBEDIENT

as you were at one time d • Rom 11:30

d to their parents, ungrateful, • 2 Tm 3:2

d, unfit for any good work. • Ti 1:16

DISORDER

gossip, conceit, and d. • 2 Cor 12:20

will be d and every vile practice. • Jas 3:16

DISPERSED

of the whole earth were d. • Gn 9:19

So the Lord d them from • Gn 11:8

DISPERSION

of your slaughter and d • Jer 25:34

Does he intend to go to the D • Jn 7:35

who are elect exiles of the D • 1 Pt 1:1

DISQUALIFIED

corrupted in mind and d • 2 Tm 3:8

DISTINCTION

and he made no d between • Acts 15:9

For there is no d between • Rom 10:12

DISTINGUISH

You are to d between the • Lv 10:10

to another the ability to d • 1 Cor 12:10

by constant practice to d • Heb 5:14

DISTRESS

In my d I called upon the • Ps 18:6

out of my d, and he answered • Jon 2:2

or d, or persecution, or • Rom 8:35

DISTRIBUTED

by gifts of the Holy Spirit d • Heb 2:4

DIVIDED

and a d household falls. • Lk 11:17

Is Christ d ? Was Paul crucified • 1 Cor 1:13

DIVINE

his eternal power and d • Rom 1:20

because in his d forbearance • Rom 3:25

become partakers of the d • 2 Pt 1:4

DIVISION

I tell you, but rather d. • Lk 12:51

that there may be no d • 1 Cor 12:25

DIVISIONS

out for those who cause d • Rom 16:17

and that there be no d • 1 Cor 1:10

It is these who cause d, • Jude 1:19

DIVORCE

He may not d her all his days. • Dt 22:19

the husband should not d • 1 Cor 7:11

DIVORCES

does not love his wife but d • Mal 2:16

whoever d his wife, except for • Mt 19:9

“Everyone who d his wife • Lk 16:18

DOCTRINE

‘My d is pure, and I am clean • Jb 11:4

about by every wind of d, • Eph 4:14

to give instruction in sound d • Ti 1:9

DOERS

but the d of the law who • Rom 2:13

But be d of the word, and not • Jas 1:22

DOMINION

and subdue it and have d • Gn 1:28

his d is an everlasting d, • Dn 4:34

DOOR

sin is crouching at the d. Its • Gn 4:7

I am the d. If anyone enters • Jn 10:9

I stand at the d and knock. If • Rv 3:20

DOUBLE-MINDED

I hate the d, but I love • Ps 119:113

he is a d man, unstable in all • Jas 1:8

DOUBT

little faith, why did you d ?” • Mt 14:31

and does not d in his heart, • Mk 11:23

mercy on those who d ; • Jude 1:22

DOVE

And the d came back to him • Gn 8:11

of God descending like a d • Mt 3:16

DOWNCAST

“Why are your faces d today?” • Gn 40:7

God, who comforts the d, • 2 Cor 7:6

DRAGON

and he will slay the d that is • Is 27:1

a great red d, with seven • Rv 12:3

DREAD

Whom did you d and fear, • Is 57:11

they shall turn in d to the • Mi 7:17

DREAM

Now Joseph had a d, and • Gn 37:5

Therefore show me the d • Dn 2:6

your old men shall d dreams, • Jl 2:28

appeared to Joseph in a d • Mt 2:13

DRINK

D water from your own • Prv 5:15

let him come to me and d. • Jn 7:37

you eat this bread and d • 1 Cor 11:26

being poured out as a d offering • 2 Tm 4:6

DRUNK

Be d, but not with wine; • Is 29:9

For these people are not d, • Acts 2:15

And do not get d with wine, • Eph 5:18

DRUNKARD

for the d and the glutton • Prv 23:21

not a d, not violent but • 1 Tm 3:3

DRUNKENNESS

down with dissipation and d • Lk 21:34

d, orgies, and things like • Gal 5:21

DRY

God called the d land Earth, • Gn 1:10

plant, and like a root out of d • Is 53:2

O d bones, hear the word of • Ez 37:4

DUE

in themselves the d • Rom 1:27

one may receive what is d • 2 Cor 5:10

d to their hardness of heart. • Eph 4:18

DUST

Lord God formed the man of d • Gn 2:7

remembers that we are d. • Ps 103:14

All are from the d, and to • Eccl 3:20

DUTY

for this is the whole d • Eccl 12:13

DWELL

“But will God indeed d • 2 Chr 6:18

so that Christ may d in your • Eph 3:17

DWELLING

“I will make my d among • 2 Cor 6:16

the d place of God is with • Rv 21:3

DWELLS

God’s Spirit d in you? • 1 Cor 3:16

Holy Spirit who d within us, • 2 Tm 1:14

EAGER

So I am e to preach the gospel • Rom 1:15

EAGERLY

by faith, we ourselves e wait • Gal 5:5

but to save those who are e • Heb 9:28

EAR

Incline your e, and hear • Prv 22:17

And if the e should say, • 1 Cor 12:16

He who has an e, let him hear • Rv 2:7

EARNESTLY

Therefore pray e to the Lord • Lk 10:2

Pursue love, and e desire • 1 Cor 14:1

keep loving one another e, • 1 Pt 4:8

EARTH

is your name in all the e ! • Ps 8:1

The e is the Lord’s and the • Ps 24:1

I made the e and created • Is 45:12

come, your will be done, on e • Mt 6:10

authority in heaven and on e • Mt 28:18

I am lifted up from the e, • Jn 12:32

and to the end of the e.” • Acts 1:8

a new heaven and a new e, • Rv 21:1

EARTHLY

if the tent that is our e • 2 Cor 5:1

shame, with minds set on e • Phil 3:19

to death therefore what is e • Col 3:5

EASIER

For which is e, to say, ‘Your • Mt 9:5

Again I tell you, it is e for a • Mt 19:24

EAST

a garden in Eden, in the e, • Gn 2:8

as far as the e is from the • Ps 103:12

behold, wise men from the e • Mt 2:1

EASY

gate is wide and the way is e • Mt 7:13

For my yoke is e, and my • Mt 11:30

EAT

give him bread to e, and if he • Prv 25:21

disciples, and said, “Take, e ; • Mt 26:26

as often as you e this bread • 1 Cor 11:26

EDEN

God planted a garden in E, • Gn 2:8

makes her wilderness like E, • Is 51:3

You were in E, the garden • Ez 28:13

EFFECT

And the e of righteousness • Is 32:17

For a will takes e only at • Heb 9:17

steadfastness have its full e, • Jas 1:4

ELDERS

Let the e who rule well be • 1 Tm 5:17

So I exhort the e among you, • 1 Pt 5:1

ELECT

But for the sake of the e • Mt 24:22

for the sake of the e, • 2 Tm 2:10

ELECTION

that God’s purpose of e • Rom 9:11

But as regards e, they are • Rom 11:28

to confirm your calling and e, • 2 Pt 1:10

ELIJAH

Now E the Tishbite, of • 1 Kgs 17:1

“Behold, I will send you E • Mal 4:5

But I tell you that E has • Mt 17:12

E was a man with a nature • Jas 5:17

ELISHA

spirit of Elijah rests on E.” • 2 Kgs 2:15

ELOQUENT

“Oh, my Lord, I am not e, • Ex 4:10

He was an e man, • Acts 18:24

and not with words of e • 1 Cor 1:17

EMMAUS

going to a village named E, • Lk 24:13

EMPTY

it shall not return to me e, • Is 55:11

no one deceive you with e words, • Eph 5:6

by philosophy and e deceit, • Col 2:8

ENCOURAGE

Therefore e one another • 1 Thes 5:11

rebuke an older man but e • 1 Tm 5:1

ENCOURAGED

that we may be mutually e • Rom 1:12

may learn and all be e, • 1 Cor 14:31

that their hearts may be e, • Col 2:2

ENCOURAGEMENT

and through the e • Rom 15:4

refuge might have strong e • Heb 6:18

END

right to a man, but its e • Prv 16:25

endures to the e will be saved. • Mt 10:22

Then comes the e, when • 1 Cor 15:24

once for all at the e • Heb 9:26

ENDURANCE

your e you will gain your lives. • Lk 21:19

that suffering produces e, • Rom 5:3

his glorious might, for all e • Col 1:11

Here is a call for the e and • Rv 13:10

ENDURE

May his name e forever, his • Ps 72:17

But who can e the day of his • Mal 3:2

if we e, we will also reign • 2 Tm 2:12

ENDURES

for his steadfast love e • 1 Chr 16:34

good, for his steadfast love e • Ps 106:1

his righteousness e forever; • Ps 112:9

But the one who e to the end • Mt 24:13

things, hopes all things, e • 1 Cor 13:7

ENDURING

for he is the living God, e • Dn 6:26

I know you are e patiently and • Rv 2:3

ENEMIES

But love your e, and do good, • Lk 6:35

I make your e your footstool.’ • Lk 20:43

For if while we were e • Rom 5:10

ENEMY

Do not rejoice when your e • Prv 24:17

If your e is hungry, give • Prv 25:21

the world makes himself an e • Jas 4:4

ENJOY

E life with the wife whom • Eccl 9:9

us with everything to e. • 1 Tm 6:17

the people of God than to e • Heb 11:25

ENLIGHTENED

those who have once been e, • Heb 6:4

when, after you were e, • Heb 10:32

ENSLAVED

we would no longer be e • Rom 6:6

we were children, were e • Gal 4:3

ENTANGLED

No soldier gets e in civilian • 2 Tm 2:4

Christ, they are again e • 2 Pt 2:20

ENTER

Pharisees, you will never e • Mt 5:20

of life and that they may e • Rv 22:14

ENTERS

since it e not his heart but • Mk 7:19

If anyone e by me, he will be • Jn 10:9

ENTHRONED

the Lord of hosts, who is e • 1 Sm 4:4

hosts, God of Israel, e above • Is 37:16

ENTICE

My son, if sinners e you, do • Prv 1:10

They e unsteady souls. They • 2 Pt 2:14

ENTRUSTED

approved by God to be e • 1 Thes 2:4

with which I have been e. • 1 Tm 1:11

guard the deposit e to you. • 1 Tm 6:20

ENVY

e, slander, pride, foolishness. • Mk 7:22

love does not e or boast; it • 1 Cor 13:4

EPHESUS

hear that not only in E • Acts 19:26

fought with beasts at E ? • 1 Cor 15:32

the angel of the church in E • Rv 2:1

EQUAL

But it is you, a man, my e, • Ps 55:13

because they are e to angels • Lk 20:36

Father, making himself e • Jn 5:18

EQUALITY

form of God, did not count e • Phil 2:6

EQUIPPED

the God who e me with • Ps 18:32

joint with which it is e, • Eph 4:16

of God may be complete, e • 2 Tm 3:17

ERROR

the due penalty for their e. • Rom 1:27

from those who live in e. • 2 Pt 2:18

of truth and the spirit of e. • 1 Jn 4:6

ESCAPE

that you will e the judgment • Rom 2:3

also provide the way of e, • 1 Cor 10:13

how shall we e if we neglect • Heb 2:3

ESTABLISH

But I will e my covenant with • Gn 6:18

I will e his kingdom • 1 Chr 28:7

of God, and seeking to e • Rom 10:3

ETERNAL

The e God is your dwelling • Dt 33:27

what must I do to inherit e • Mk 10:17

should not perish but have e • Jn 3:16

believes in the Son has e life; • Jn 3:36

You have the words of e life, • Jn 6:68

I give them e life, and they • Jn 10:28

And this is e life, that they • Jn 17:3

will from the Spirit reap e life. • Gal 6:8

This was according to the e • Eph 3:11

Take hold of the e life to • 1 Tm 6:12

you an entrance into the e • 2 Pt 1:11

Jesus Christ that leads to e • Jude 1:21

ETERNITY

lifted up, who inhabits e, • Is 57:15

EVE

called his wife’s name E, • Gn 3:20

as the serpent deceived E • 2 Cor 11:3

was formed first, then E ; • 1 Tm 2:13

EVER

let them e sing for joy, and • Ps 5:11

No one has e seen God; if • 1 Jn 4:12

EVERLASTING

be in your flesh an e • Gn 17:13

earth and the world, from e • Ps 90:2

Counselor, Mighty God, E • Is 9:6

It shall be an e covenant • Ez 37:26

His kingdom is an e kingdom, • Dn 4:3

EVIDENCE

to death on the e of witnesses. • Nm 35:30

established by the e of two or • Mt 18:16

elder except on the e of two • 1 Tm 5:19

EVIL

the knowledge of good and e. • Gn 2:9

intention of man’s heart is e • Gn 8:21

of the Lord is hatred of e. • Prv 8:13

Hate e, and love good, and • Am 5:15

If you then, who are e, know • Mt 7:11

“Purge the e person from • 1 Cor 5:13

deliver us from the present e • Gal 1:4

all the flaming darts of the e • Eph 6:16

patiently enduring e, • 2 Tm 2:24

Do not repay e for e or • 1 Pt 3:9

Beloved, do not imitate e • 3 Jn 1:11

EXALT

E the Lord our God, and • Ps 99:9

So also Christ did not e • Heb 5:5

the Lord, and he will e you. • Jas 4:10

EXALTED

blessed be my rock, and e • 2 Sm 22:47

Be e, O God, above the • Ps 108:5

and lifted up, and shall be e. • Is 52:13

Therefore God has highly e • Phil 2:9

EXALTS

Righteousness e a nation, • Prv 14:34

to you, and therefore he e • Is 30:18

EXAMINE

Let us test and e our ways, • Lam 3:40

Let a person e himself, • 1 Cor 11:28

E yourselves, to see • 2 Cor 13:5

EXAMPLE

give you in ourselves an e • 2 Thes 3:9

his perfect patience as an e • 1 Tm 1:16

EXCEL

of the Spirit, strive to e • 1 Cor 14:12

But as you e in everything • 2 Cor 8:7

EXCELLENT

praise him according to his e • Ps 150:2

show you a still more e way. • 1 Cor 12:31

you may approve what is e, • Phil 1:10

EXCUSE

but now they have no e • Jn 15:22

So they are without e. • Rom 1:20

EXHORT

things; e and rebuke with all • Ti 2:15

But e one another every day, • Heb 3:13

EXHORTATION

one who exhorts, in his e; • Rom 12:8

Scripture, to e, to teaching. • 1 Tm 4:13

the e that addresses you • Heb 12:5

EXIST

things and for whom we e, • 1 Cor 8:6

and by whom all things e, • Heb 2:10

EXPECTATION

as it is my eager e and hope • Phil 1:20

but a fearful e of judgment, • Heb 10:27

EXPOSED

lest his works should be e. • Jn 3:20

But when anything is e • Eph 5:13

EXTOL

“Remember to e his work, of • Jb 36:24

I will e you, O Lord, for you • Ps 30:1

and let all the peoples e • Rom 15:11

EXULT

and e, O earth; break forth, • Is 49:13

EYE

He who formed the e, does he • Ps 94:9

that is in your brother’s e, • Lk 6:41

a camel to go through the e • Lk 18:25

EYES

Open my e, that I may • Ps 119:18

I lift up my e to the hills. • Ps 121:1

For the e of the Lord are on • 1 Pt 3:12

EYEWITNESSES

from the beginning were e • Lk 1:2

Jesus Christ, but we were e • 2 Pt 1:16

FACE

God was hovering over the f • Gn 1:2

“For I have seen God f • Gn 32:30

said, “you cannot see my f, • Ex 33:20

the Lord make his f to shine • Nm 6:25

Lift up the light of your f upon • Ps 4:6

mirror dimly, but then f to f. • 1 Cor 13:12

But the f of the Lord is • 1 Pt 3:12

FAIL

flesh and my heart may f, • Ps 73:26

that your faith may not f. • Lk 22:32

unless indeed you f to meet • 2 Cor 13:5

FAILED

the word of God has f. • Rom 9:6

Israel f to obtain what it • Rom 11:7

received the good news f • Heb 4:6

FAILS

See to it that no one f to • Heb 12:15

right thing to do and f to do it, • Jas 4:17

FAITH

If you are not firm in f, you • Is 7:9

righteous shall live by his f. • Hb 2:4

you afraid, O you of little f ?” • Mt 8:26

in Israel have I found such f. ” • Lk 7:9

of Man comes, will he find f • Lk 18:8

who are sanctified by f • Acts 26:18

righteous shall live by f. ” • Rom 1:17

That is why it depends on f, • Rom 4:16

So f comes from hearing, • Rom 10:17

stand firm in the f, • 1 Cor 16:13

of the law but through f in Jesus • Gal 2:16

in your hearts through f • Eph 3:17

one Lord, one f, one baptism, • Eph 4:5

take up the shield of f, • Eph 6:16

about you through your f. • 1 Thes 3:7

the race, I have kept the f. • 2 Tm 4:7

that the testing of your f • Jas 1:3

if someone says he has f • Jas 2:14

are being guarded through f • 1 Pt 1:5

Resist him, firm in your f, • 1 Pt 5:9

to you to contend for the f • Jude 1:3

FAITHFUL

the Lord your God is God, the f • Dt 7:9

will raise up for myself a f • 1 Sm 2:35

The Lord is f in all his • Ps 145:13

own steadfast love, but a f • Prv 20:6

A f man will abound with • Prv 28:20

because of the Lord, who is f, • Is 49:7

“One who is f in a very little • Lk 16:10

But the Lord is f. He will • 2 Thes 3:3

sober-minded, f in all things. • 1 Tm 3:11

are faithless, he remains f • 2 Tm 2:13

for he who promised is f. • Heb 10:23

one sitting on it is called F • Rv 19:11

FAITHFULLY

“And if you f obey the voice of • Dt 28:1

Lord, but those who act f • Prv 12:22

my word speak my word f. • Jer 23:28

FAITHFULNESS

A God of f and without • Dt 32:4

Lord are steadfast love and f, • Ps 25:10

his f is a shield and buckler. • Ps 91:4

be the belt of his waist, and f • Is 11:5

morning; great is your f. • Lam 3:23

kindness, goodness, f, • Gal 5:22

FAITHLESS

I look at the f with disgust, • Ps 119:158

Return, O f children, declares • Jer 3:14

if we are f, he remains • 2 Tm 2:13

FALL

a haughty spirit before a f • Prv 16:18

For if they f, one will lift up • Eccl 4:10

And not one of them will f • Mt 10:29

for all have sinned and f • Rom 3:23

FALLEN

How the mighty have f ! • 2 Sm 1:19

“How you are f from heaven, • Is 14:12

him those who have f • 1 Thes 4:14

FALLS

rejoice when your enemy f, • Prv 24:17

unless a grain of wheat f • Jn 12:24

FALSE

“You shall not bear f witness • Ex 20:16

A f witness will not go • Prv 19:5

“Beware of f prophets, who • Mt 7:15

does what is detestable or f, • Rv 21:27

FALSEHOOD

Remove far from me f and • Prv 30:8

having put away f, let each • Eph 4:25

FAMILIES

curse, and in you all the f • Gn 12:3

to the Lord, and all the f • Ps 22:27

FAMINE

will arise seven years of f, • Gn 41:30

not a f of bread, nor a thirst • Am 8:11

FAR

their lips, but their heart is f • Mt 15:8

Jesus you who once were f • Eph 2:13

FAST

shall serve him and hold f • Dt 13:4

“And when you f, do not look • Mt 6:16

FATHER

a man shall leave his f • Gn 2:24

you, and you shall be the f • Gn 17:4

“‘Honor your f and your • Dt 5:16

him whom he loves, as a f • Prv 3:12

A wise son makes a glad f, • Prv 10:1

Everlasting F, Prince of Peace. • Is 9:6

acknowledge before my F • Mt 10:32

a man shall leave his f • Mt 19:5

And Jesus said, “F, forgive • Lk 23:34

As the F has sent me, even • Jn 20:21

was to make him the f • Rom 4:11

For I became your f in • 1 Cor 4:15

access in one Spirit to the F. • Eph 2:18

coming down from the F • Jas 1:17

See what kind of love the F • 1 Jn 3:1

FATHER’S

to snatch them out of the F • Jn 10:29

FATHERLESS

He executes justice for the f • Dt 10:18

the f, and the widow, • Dt 24:19

Father of the f and protector of • Ps 68:5

the widow and the f, • Ps 146:9

FAVOR

the Lord bestows f and • Ps 84:11

And the f of God was upon him. • Lk 2:40

and in stature and in f • Lk 2:52

FEAR

God require of you, but to f • Dt 10:12

the f of the Lord is clean, • Ps 19:9

whom shall I f ? The Lord is • Ps 27:1

The f of the Lord is the • Ps 111:10

heard. F God and keep his • Eccl 12:13

his delight shall be in the f • Is 11:3

f not, for I am with you; be • Is 41:10

And do not f those who kill • Mt 10:28

to completion in the f • 2 Cor 7:1

God gave us a spirit not of f • 2 Tm 1:7

F God. Honor the emperor. • 1 Pt 2:17

Do not f what you are about to • Rv 2:10

FEARS

and upright man, who f God • Jb 1:8

Blessed is the one who f • Prv 28:14

FEED

f them and be their shepherd. • Ez 34:23

He said to him, “F my lambs.” • Jn 21:15

your enemy is hungry, f • Rom 12:20

FEET

have put all things under his f, • Ps 8:6

have pierced my hands and f • Ps 22:16

of the miry bog, and set my f • Ps 40:2

word is a lamp to my f • Ps 119:105

upon the mountains are the f • Is 52:7

FELLOW

fall, one will lift up his f. • Eccl 4:10

heirs of God and f heirs with • Rom 8:17

For we are God’s f workers. • 1 Cor 3:9

FELLOWSHIP

the apostles’ teaching and the f, • Acts 2:42

they gave the right hand of f • Gal 2:9

FEMALE

male and f he created them. • Gn 1:27

‘God made them male and f. ’ • Mk 10:6

there is no male and f, • Gal 3:28

FEW

let your words be f. • Eccl 5:2

called, but f are chosen. • Mt 22:14

but the laborers are f. • Lk 10:2

FIELD

Consider the lilies of the f, • Mt 6:28

The f is the world, and the • Mt 13:38

You are God’s f, God’s • 1 Cor 3:9

FIG

And they sewed f leaves • Gn 3:7

And seeing a f tree by the • Mt 21:19

FIGHT

The Lord will f for you, and • Ex 14:14

goes before you will himself f • Dt 1:30

FILL

May the God of hope f • Rom 15:13

the heavens, that he might f • Eph 4:10

FILLED

may the whole earth be f • Ps 72:19

the glory of the Lord f the temple. • Ez 43:5

For the earth will be f with • Hb 2:14

And the disciples were f • Acts 13:52

f with the fruit of righteousness • Phil 1:11

FILTHINESS

Let there be no f nor foolish • Eph 5:4

Therefore put away all f • Jas 1:21

FIND

and be sure your sin will f • Nm 32:23

for I f my delight in your • Ps 119:47

excellent wife who can f ? • Prv 31:10

all the promises of God f • 2 Cor 1:20

FINDS

and the one who seeks f, • Mt 7:8

Whoever f his life will lose • Mt 10:39

FINISH

build and was not able to f. ’ • Lk 14:30

to myself, if only I may f • Acts 20:24

So now f doing it as well, • 2 Cor 8:11

FINISHED

And on the seventh day God f • Gn 2:2

“It is f, ” and he bowed his • Jn 19:30

the good fight, I have f the • 2 Tm 4:7

FIRE

dark, behold, a smoking f pot • Gn 15:17

appeared to him in a flame of f • Ex 3:2

and by night in a pillar of f • Ex 13:21

your God is a consuming f, • Dt 4:24

Is not my word like f, • Jer 23:29

walking in the midst of the f, • Dn 3:25

the Holy Spirit and f. • Mt 3:11

hell, to the unquenchable f. • Mk 9:43

And divided tongues as of f • Acts 2:3

revealed by f, and the f will test • 1 Cor 3:13

second death, the lake of f. • Rv 20:14

FIRM

people, “Fear not, stand f, • Ex 14:13

my covenant will stand f • Ps 89:28

his heart is f, trusting in the • Ps 112:7

Be watchful, stand f in the • 1 Cor 16:13

having done all, to stand f. • Eph 6:13

So then, brothers, stand f • 2 Thes 2:15

FIRST

“I am the f and I am the last; • Is 44:6

But many who are f will be • Mt 19:30

And the gospel must f be • Mk 13:10

FIRSTBORN

and every f in the land of • Ex 11:5

of the invisible God, the f • Col 1:15

FIRSTFRUITS

ourselves, who have the f • Rom 8:23

that we should be a kind of f • Jas 1:18

FITTING

and a song of praise is f. • Ps 147:1

in harvest, so honor is not f • Prv 26:1

For it was f that he, for • Heb 2:10

FIXED

because he has f a day on • Acts 17:31

FLAME

a fire, and his Holy One a f, • Is 10:17

I remind you to fan into f • 2 Tm 1:6

His eyes were like a f of fire, • Rv 1:14

FLAMING

placed the cherubim and a f • Gn 3:24

you can extinguish all the f • Eph 6:16

FLATTERS

For he f himself in his own • Ps 36:2

more favor than he who f • Prv 28:23

A man who f his neighbor • Prv 29:5

FLATTERY

and by smooth talk and f • Rom 16:18

came with words of f, • 1 Thes 2:5

FLEE

as for you, O man of God, f • 1 Tm 6:11

So f youthful passions and • 2 Tm 2:22

Resist the devil, and he will f • Jas 4:7

FLEETING

let me know how f I am! • Ps 39:4

by a lying tongue is a f • Prv 21:6

of God than to enjoy the f • Heb 11:25

FLESH

and they shall become one f. • Gn 2:24

thus destroyed, yet in my f • Jb 19:26

and give you a heart of f. • Ez 36:26

are no longer two but one f. • Mt 19:6

and all f shall see the salvation • Lk 3:6

And the Word became f and • Jn 1:14

we were living in the f, • Rom 7:5

no provision for the f, • Rom 13:14

for the destruction of the f, • 1 Cor 5:5

gratify the desires of the f. • Gal 5:16

not wrestle against f and blood, • Eph 6:12

put no confidence in the f • Phil 3:3

from the passions of the f, • 1 Pt 2:11

Christ has come in the f • 1 Jn 4:2

FLOCK

a shepherd seeks out his f • Ez 34:12

sheep of the f will be scattered.’ • Mt 26:31

keeping watch over their f • Lk 2:8

shepherd the f of God that is • 1 Pt 5:2

FLOG

him and spit on him, and f • Mk 10:34

“Is it lawful for you to f • Acts 22:25

FLOOD

shall never again become a f • Gn 9:15

every night I f my bed with • Ps 6:6

others, when he brought a f • 2 Pt 2:5

FLOURISH

The righteous f like the palm • Ps 92:12

but the righteous will f • Prv 11:28

FLOWER

The grass withers, the f fades, • Is 40:8

The grass withers, and the f • 1 Pt 1:24

FOLLOW

You shall f my rules and keep • Lv 18:4

he said to him, “F me.” • Mt 9:9

before them, and the sheep f • Jn 10:4

so that you might f in his steps. • 1 Pt 2:21

FOLLY

rather than a fool in his f. • Prv 17:12

the word of the cross is f • 1 Cor 1:18

FOOD

that the tree was good for f, • Gn 3:6

himself with the king’s f, • Dn 1:8

Is not life more than f, and • Mt 6:25

hungry and you gave me f, • Mt 25:35

But if we have f and • 1 Tm 6:8

FOODS

(Thus he declared all f clean.) • Mk 7:19

require abstinence from f • 1 Tm 4:3

FOOL

The f says in his heart, “There • Ps 53:1

in his own mind is a f, • Prv 28:26

whoever says, ‘You f !’ will • Mt 5:22

But God said to him, ‘F ! • Lk 12:20

FOOLISH

Five of them were f, and five • Mt 25:2

But God chose what is f • 1 Cor 1:27

FOOLS

f despise wisdom and instruction. • Prv 1:7

to be wise, they became f, • Rom 1:22

We are f for Christ’s sake, • 1 Cor 4:10

FOOT

He will not let your f be • Ps 121:3

And if your f causes you to • Mk 9:45

If the f should say, • 1 Cor 12:15

FORCES

And if anyone f you to go one • Mt 5:41

against the spiritual f of evil • Eph 6:12

FOREKNOWLEDGE

to the definite plan and f • Acts 2:23

according to the f of God the • 1 Pt 1:2

FOREVER

Remember his covenant f, • 1 Chr 16:15

But the Lord sits enthroned f ; • Ps 9:7

Your throne, O God, is f and • Ps 45:6

You are a priest f after the order • Ps 110:4

place, “You are a priest f, • Heb 5:6

FORGAVE

to the Lord,” and you f the • Ps 32:5

You f the iniquity of your • Ps 85:2

servant released him and f • Mt 18:27

another, as God in Christ f • Eph 4:32

FORGET

then take care lest you f the • Dt 6:12

does not f the cry of the afflicted. • Ps 9:12

I will never f your precepts, • Ps 119:93

FORGIVE

from heaven and will f • 2 Chr 7:14

For I will f their iniquity, • Jer 31:34

Who can f sins but God alone?” • Mk 2:7

he is faithful and just to f • 1 Jn 1:9

FORGIVEN

one whose transgression is f, • Ps 32:1

our debts, as we also have f • Mt 6:12

sins, which are many, are f • Lk 7:47

committed sins, he will be f. • Jas 5:15

FORGIVENESS

But with you there is f, that • Ps 130:4

out for many for the f • Mt 26:28

believes in him receives f • Acts 10:43

through his blood, the f of our • Eph 1:7

FORGIVING

you, O Lord, are good and f, • Ps 86:5

complaint against another, f • Col 3:13

FORM

himself nothing, taking the f • Phil 2:7

FORMED

then the Lord God f the man of • Gn 2:7

For you f my inward parts; • Ps 139:13

“Before I f you in the womb • Jer 1:5

FORMER

which belongs to your f manner • Eph 4:22

passions of your f ignorance • 1 Pt 1:14

FORSAKE

He will not leave you or f • Dt 31:6

I will not leave you or f you. • Jos 1:5

For the Lord will not f his • Ps 94:14

will never leave you nor f • Heb 13:5

FORSAKEN

not seen the righteous f • Ps 37:25

my God, why have you f me? • Mk 15:34

FOUND

you seek him, he will be f • 2 Chr 15:2

the Lord while he may be f ; • Is 55:6

he was lost, and is f .’” • Lk 15:32

FOUNDATION

cornerstone, of a sure f : • Is 28:16

For no one can lay a f • 1 Cor 3:11

was foreknown before the f • 1 Pt 1:20

FREE

Lord sets the prisoners f ; • Ps 146:7

and the truth will set you f .” • Jn 8:32

there is neither slave nor f, • Gal 3:28

FREEDOM

to corruption and obtain the f • Rom 8:21

For f Christ has set us free; • Gal 5:1

FRIEND

as a man speaks to his f. • Ex 33:11

to ruin, but there is a f • Prv 18:24

Do not forsake your f and • Prv 27:10

FRIENDS

whisperer separates close f. • Prv 16:28

in the house of my f .’ • Zec 13:6

lay down his life for his f. • Jn 15:13

FRIENDSHIP

The f of the Lord is for those • Ps 25:14

Make no f with a man given • Prv 22:24

FRUIT

heritage from the Lord, the f • Ps 127:3

The f of the righteous is a • Prv 11:30

Bear f in keeping with repentance. • Mt 3:8

in order that we may bear f • Rom 7:4

But the f of the Spirit is love, • Gal 5:22

kinds of f, yielding its f each • Rv 22:2

FRUITFUL

And God said to them, “Be f • Gn 1:28

will make you exceedingly f, • Gn 17:6

be f and multiply. A nation • Gn 35:11

they shall multiply and be f. • Ez 36:11

FULFILL

The Lord will f his purpose • Ps 138:8

come to abolish them but to f • Mt 5:17

The Lord is not slow to f • 2 Pt 3:9

FULFILLED

A desire f is sweet to the • Prv 13:19

who loves another has f • Rom 13:8

FUTILE

to him, but they became f • Rom 1:21

FUTURE

the upright, for there is a f • Ps 37:37

Surely there is a f, and • Prv 23:18

a good foundation for the f, • 1 Tm 6:19

GAIN

What does man g by all the • Eccl 1:3

does it profit a man to g • Mk 8:36

but have not love, I g nothing. • 1 Cor 13:3

is Christ, and to die is g. • Phil 1:21

GARDEN

And the Lord God planted a g • Gn 2:8

You were in Eden, the g • Ez 28:13

Valley, where there was a g, • Jn 18:1

GARMENT

will all wear out like a g. • Ps 102:26

of mourning, the g of praise • Is 61:3

I spread the corner of my g • Ez 16:8

unshrunk cloth on an old g, • Mt 9:16

touched the fringe of his g, • Lk 8:44

GARMENTS

These are the g that they • Ex 28:4

they divide my g among • Ps 22:18

your hearts and not your g.” • Jl 2:13

GATE

This is the g of the Lord; the • Ps 118:20

“Enter by the narrow g. For • Mt 7:13

they laid daily at the g • Acts 3:2

GATES

build my church, and the g • Mt 16:18

high wall, with twelve g, • Rv 21:12

GATHER

us, O Lord our God, and g • Ps 106:47

Lord, and all nations shall g • Jer 3:17

trumpet call, and they will g • Mt 24:31

GATHERED

where two or three are g • Mt 18:20

How often would I have g • Mt 23:37

Before him will be g all the • Mt 25:32

GAVE

The Lord g, and the Lord has • Jb 1:21

“Of those whom you g me I • Jn 18:9

he bowed his head and g • Jn 19:30

spare his own Son but g • Rom 8:32

as we expected, but they g • 2 Cor 8:5

of God, who loved me and g • Gal 2:20

GENEALOGY

people to be enrolled by g. • Neh 7:5

The book of the g of Jesus • Mt 1:1

GENERATION

of the Lord to the coming g ; • Ps 22:30

and their children to another g. • Jl 1:3

An evil and adulterous g • Mt 16:4

GENERATIONS

endures throughout all g. • Ps 145:13

behold, from now on all g • Lk 1:48

to the sons of men in other g • Eph 3:5

GENEROUS

rich in good works, to be g • 1 Tm 6:18

GENEROUSLY

with the man who deals g • Ps 112:5

GENTILES

Spirit, “‘Why did the G rage, • Acts 4:25

a door of faith to the G. • Acts 14:27

God first visited the G, • Acts 15:14

has come to the G, so as to • Rom 11:11

preach him among the G, • Gal 1:16

that God would justify the G • Gal 3:8

how great among the G are • Col 1:27

your conduct among the G • 1 Pt 2:12

GENTLE

learn from me, for I am g • Mt 11:29

imperishable beauty of a g • 1 Pt 3:4

GENTLENESS

by the meekness and g • 2 Cor 10:1

g, self-control; against such • Gal 5:23

with all humility and g, with • Eph 4:2

faith, love, steadfastness, g. • 1 Tm 6:11

GENUINE

Let love be g. Abhor what is • Rom 12:9

that your love also is g. • 2 Cor 8:8

GIFT

So if you are offering your g • Mt 5:23

receive the g of the Holy Spirit. • Acts 2:38

then God gave the same g • Acts 11:17

But the free g is not like the • Rom 5:15

But each has his own g • 1 Cor 7:7

doing; it is the g of God, • Eph 2:8

Do not neglect the g you • 1 Tm 4:14

have tasted the heavenly g, • Heb 6:4

Every good g and every perfect • Jas 1:17

GIFTS

your train and receiving g • Ps 68:18

know how to give good g • Mt 7:11

concerning spiritual g, • 1 Cor 12:1

of captives, and he gave g • Eph 4:8

GIVE

“To your offspring I will g • Gn 12:7

upon you and g you peace. • Nm 6:26

“Thus, when you g to the • Mt 6:2

A new commandment I g • Jn 13:34

the Father, and he will g • Jn 14:16

‘It is more blessed to g • Acts 20:35

So then each of us will g • Rom 14:12

Each one must g as he has • 2 Cor 9:7

a loud voice, “Fear God and g • Rv 14:7

To the thirsty I will g from • Rv 21:6

GIVEN

For they are wholly g to me • Nm 8:16

a child is born, to us a son is g ; • Is 9:6

Holy Spirit who has been g • Rom 5:5

GIVES

And whoever g one of these • Mt 10:42

It is the Spirit who g life; the • Jn 6:63

thanks be to God, who g • 1 Cor 15:57

the presence of God, who g • 1 Tm 6:13

GIVING

so that your g may be in secret. • Mt 6:4

bore witness to them, by g • Acts 15:8

GLAD

let the many coastlands be g ! • Ps 97:1

Rejoice and be g, for your • Mt 5:12

GLADNESS

anointed you with the oil of g • Ps 45:7

Let me hear joy and g ; let the • Ps 51:8

Serve the Lord with g ! Come • Ps 100:2

give them g for sorrow. • Jer 31:13

you with the oil of g • Heb 1:9

GLORIFIED

he justified he also g. • Rom 8:30

that day to be g in his saints, • 2 Thes 1:10

in everything God may be g • 1 Pt 4:11

GLORIFY

heart, and I will g your name • Ps 86:12

in him, God will also g him • Jn 13:32

see your good deeds and g God • 1 Pt 2:12

GLORIOUS

On the g splendor of your • Ps 145:5

Lord shall be beautiful and g, • Is 4:2

his law and make it g. • Is 42:21

GLORY

The g of the Lord dwelt on • Ex 24:16

But the g of the Lord • Nm 14:10

doors, that the King of g may • Ps 24:7

It is the g of God to conceal • Prv 25:2

whole earth is full of his g !” • Is 6:3

And behold, the g of the God • Ez 43:2

Son of Man comes in his g, • Mt 25:31

your own presence with the g • Jn 17:5

The God of g appeared to our • Acts 7:2

and fall short of the g of God, • Rom 3:23

comparing with the g • Rom 8:18

us an eternal weight of g • 2 Cor 4:17

to the riches of his g • Eph 3:16

will appear with him in g. • Col 3:4

to shine on it, for the g of God • Rv 21:23

GNATS

so that it may become g in all • Ex 8:16

came swarms of flies, and g • Ps 105:31

GOAT

one male g for a sin offering; • Nm 7:16

lie down with the young g, • Is 11:6

GOATS

the sheep from the g. • Mt 25:32

by means of the blood of g • Heb 9:12

GOD

In the beginning, G created the • Gn 1:1

Enoch walked with G after he • Gn 5:22

Abraham said, “G will provide • Gn 22:8

evil against me, but G meant • Gn 50:20

no one like the Lord our G. • Ex 8:10

“I am the Lord your G, who • Ex 20:2

G is not man, that he should • Nm 23:19

Lord your G is a consuming fire, • Dt 4:24

You shall love the Lord your G • Dt 6:5

A G of faithfulness and • Dt 32:4

dismayed, for the Lord your G • Jos 1:9

things that the Lord your G • Jos 23:14

Lord and said, “O Lord G, • Jgs 16:28

be my people, and your G • Ru 1:16

there is no rock like our G. • 1 Sm 2:2

But G will not take away • 2 Sm 14:14

And G gave Solomon • 1 Kgs 4:29

of Israel, there is no G • 1 Kgs 8:23

If the Lord is G, follow • 1 Kgs 18:21

“O Lord, the G of Israel, • 2 Kgs 19:15

for the footstool of our G, • 1 Chr 28:2

Lord filled the house of G. • 2 Chr 5:14

He set himself to seek G • 2 Chr 26:5

king, “The hand of our G • Ezr 8:22

But you are a G ready to • Neh 9:17

yet in my flesh I shall see G, • Jb 19:26

my deliverer, my G, my rock, • Ps 18:2

heavens declare the glory of G, • Ps 19:1

My G, my G, why have you • Ps 22:1

still, and know that I am G. • Ps 46:10

Your way, O G, is holy. • Ps 77:13

should set their hope in G • Ps 78:7

O G, do not keep silence; do • Ps 83:1

sing for joy to the living G. • Ps 84:2

Every word of G proves true; • Prv 30:5

Mighty G, Everlasting Father, • Is 9:6

Lord is the everlasting G, • Is 40:28

And I will be their G, and • Jer 31:33

If this be so, our G whom we • Dn 3:17

that are Caesar’s, and to G • Mt 22:21

The Lord our G, the Lord is • Mk 12:29

will be impossible with G.” • Lk 1:37

shall love the Lord your G • Lk 10:27

No one is good except G • Lk 18:19

“For G so loved the world, that • Jn 3:16

him, “My Lord and my G !” • Jn 20:28

not lied to men but to G.” • Acts 5:4

‘To the unknown g.’ What • Acts 17:23

but G shows his love for us in • Rom 5:8

If G is for us, who can be • Rom 8:31

Therefore be imitators of G, • Eph 5:1

And my G will supply every • Phil 4:19

For there is one G, and the • 1 Tm 2:5

lacks wisdom, let him ask G, • Jas 1:5

You believe that G is one; you • Jas 2:19

holy, holy, is the Lord G • Rv 4:8

For the Lord our G the • Rv 19:6

GODLINESS

truth, which accords with g, • Ti 1:1

that pertain to life and g, • 2 Pt 1:3

be in lives of holiness and g, • 2 Pt 3:11

GODLY

the Lord has set apart the g • Ps 4:3

a peaceful and quiet life, g • 1 Tm 2:2

all who desire to live a g • 2 Tm 3:12

GODS

you, O Lord, among the g ? • Ex 15:11

shall have no other g before me. • Ex 20:3

You shall not make g of silver • Ex 20:23

GOLD

is better than silver or g. • Prv 22:1

For which is greater, the g • Mt 23:17

said, “I have no silver and g, • Acts 3:6

more precious than g that • 1 Pt 1:7

GOLIATH

a champion named G of Gath, • 1 Sm 17:4

GOOD

and behold, it was very g. • Gn 1:31

me, but God meant it for g, • Gn 50:20

there is none who does g. • Ps 14:1

No g thing does he withhold • Ps 84:11

Woe to those who call evil g • Is 5:20

The Lord is g, a stronghold in • Na 1:7

said to him, ‘Well done, g • Mt 25:21

“Why do you call me g ? • Mk 10:18

Love your enemies, do g to • Lk 6:27

are evil, know how to give g • Lk 11:13

things work together for g, • Rom 8:28

but overcome evil with g. • Rom 12:21

us not grow weary of doing g, • Gal 6:9

he who began a g work in you • Phil 1:6

they may see your g deeds • 1 Pt 2:12

GOODNESS

Surely g and mercy shall • Ps 23:6

For how great is his g, and • Zec 9:17

kindness, g, faithfulness, • Gal 5:22

GOSPEL

and proclaiming the g • Mt 4:23

the g must first be proclaimed • Mk 13:10

it all for the sake of the g, • 1 Cor 9:23

that we may preach the g • 2 Cor 10:16

is preaching to you a g contrary • Gal 1:9

from the hope of the g • Col 1:23

to be entrusted with the g, • 1 Thes 2:4

share in suffering for the g • 2 Tm 1:8

overhead, with an eternal g • Rv 14:6

GOSSIPS

maliciousness. They are g, • Rom 1:29

not only idlers, but also g • 1 Tm 5:13

GRACE

full of g and truth. • Jn 1:14

and are justified by his g • Rom 3:24

not under law but under g. • Rom 6:14

But he said to me, “My g • 2 Cor 12:9

you have fallen away from g. • Gal 5:4

But g was given to each one • Eph 4:7

The g of our Lord Jesus • 2 Thes 3:18

For the g of God has appeared, • Ti 2:11

near to the throne of g, • Heb 4:16

set your hope fully on the g • 1 Pt 1:13

stewards of God’s varied g : • 1 Pt 4:10

But grow in the g and • 2 Pt 3:18

GRACIOUS

And I will be g to whom I • Ex 33:19

to shine upon you and be g • Nm 6:25

But the Lord was g to • 2 Kgs 13:23

are a God merciful and g, • Ps 86:15

The Lord is merciful and g, • Ps 103:8

G is the Lord, and righteous; • Ps 116:5

the Lord waits to be g • Is 30:18

the God of hosts, will be g • Am 5:15

Let your speech always be g, • Col 4:6

GRAIN

brothers went down to buy g • Gn 42:3

And the g offering with it • Lv 23:13

The firstfruits of your g, of • Dt 18:4

you provide their g, for so • Ps 65:9

on good soil and produced g, • Mt 13:8

choked it, and it yielded no g. • Mk 4:7

GRASS

for man, his days are like g ; • Ps 103:15

But if God so clothes the g, • Lk 12:28

for “All flesh is like g and all • 1 Pt 1:24

GRAVE

their throat is an open g ; they • Ps 5:9

And they made his g with the • Is 53:9

“Their throat is an open g ; • Rom 3:13

GREAT

And I will make of you a g • Gn 12:2

How g are your works, O Lord! • Ps 92:5

For your steadfast love is g • Ps 108:4

G is the Lord, and greatly to • Ps 145:3

is the g and first commandment. • Mt 22:38

But whoever would be g • Mk 10:43

you all is the one who is g.” • Lk 9:48

in a cloud with power and g • Lk 21:27

Now there is g gain in • 1 Tm 6:6

escape if we neglect such a g • Heb 2:3

GREATER

G love has no one than this, • Jn 15:13

for he who is in you is g • 1 Jn 4:4

I have no g joy than to hear • 3 Jn 1:4

GREATEST

himself like this child is the g • Mt 18:4

to which of them was the g. • Lk 9:46

but the g of these is love. • 1 Cor 13:13

GREATNESS

according to his excellent g ! • Ps 150:2

apparel, marching in the g • Is 63:1

GREED

but inside they are full of g • Mt 23:25

nor with a pretext for g • 1 Thes 2:5

GREEDY

Whoever is g for unjust • Prv 15:27

nor thieves, nor the g, • 1 Cor 6:10

up to sensuality, g to practice • Eph 4:19

GREEK

Jew first and also to the G. • Rom 1:16

There is neither Jew nor G, • Gal 3:28

GREEN

will flourish like a g • Prv 11:28

GREW

For he g up before him • Is 53:2

And the child g and became • Lk 2:40

GRIEF

g is upon me; my heart is sick • Jer 8:18

but, though he cause g, • Lam 3:32

For you felt a godly g, so • 2 Cor 7:9

GRIEFS

Surely he has borne our g • Is 53:4

GRIEVE

And do not g the Holy Spirit • Eph 4:30

that you may not g as • 1 Thes 4:13

GRIEVED

man on the earth, and it g • Gn 6:6

Peter was g because he said • Jn 21:17

you have been g by various trials, • 1 Pt 1:6

GROAN

because the needy g, I will • Ps 12:5

I g because of the tumult of • Ps 38:8

land the wounded shall g. • Jer 51:52

For in this tent we g, • 2 Cor 5:2

GROANING

And God heard their g, and • Ex 2:24

me, from the words of my g ? • Ps 22:1

creation has been g together • Rom 8:22

with joy and not with g, • Heb 13:17

GROUND

not eat of it,’ cursed is the g • Gn 3:17

will never again curse the g • Gn 8:21

of water into thirsty g, • Ps 107:33

GROW

truth in love, we are to g • Eph 4:15

But g in the grace and • 2 Pt 3:18

GRUMBLE

nor g, as some of them • 1 Cor 10:10

Do not g against one another, • Jas 5:9

GRUMBLED

And the people g against • Ex 15:24

all the people of Israel g • Nm 14:2

Pharisees and their scribes g • Lk 5:30

GRUMBLING

because he has heard your g • Ex 16:7

Do all things without g • Phil 2:14

to one another without g. • 1 Pt 4:9

GUARANTEE

given us the Spirit as a g. • 2 Cor 5:5

who is the g of our inheritance • Eph 1:14

GUARANTEED

may rest on grace and be g • Rom 4:16

of his purpose, he g it with • Heb 6:17

GUARD

Oh, g my soul, and deliver • Ps 25:20

So g yourselves in your • Mal 2:15

all understanding, will g • Phil 4:7

O Timothy, g the deposit • 1 Tm 6:20

GUIDANCE

He did not seek g from the • 1 Chr 10:14

who understands obtain g, • Prv 1:5

Where there is no g, a people • Prv 11:14

GUIDE

You g me with your counsel, • Ps 73:24

And the Lord will g you • Is 58:11

of truth comes, he will g • Jn 16:13

GUIDED

you have g them by your • Ex 15:13

his people like sheep and g • Ps 78:52

GUILT

and Aaron shall bear any g • Ex 28:38

pardon my g, for it is great. • Ps 25:11

they acknowledge their g • Hos 5:15

they found in him no g • Acts 13:28

GUILTY

will by no means clear the g, • Ex 34:7

name of brother if he is g • 1 Cor 5:11

manner will be g concerning • 1 Cor 11:27

HADES

will be brought down to H. • Mt 11:23

and in H, being in torment, • Lk 16:23

the keys of Death and H. • Rv 1:18

HAGAR

servant whose name was H. • Gn 16:1

HAIR

not a h of your head will perish. • Lk 21:18

wiped his feet with her h, • Jn 11:2

HALLELUJAH

in heaven, crying out, “H ! • Rv 19:1

HAND

because he is at my right h, • Ps 16:8

“Sit at my right h, until I • Ps 110:1

Whatever your h finds to do, • Eccl 9:10

needy, do not let your left h • Mt 6:3

“Because I am not a h, • 1 Cor 12:15

HANDS

He who has clean h and a pure • Ps 24:4

Clap your h, all peoples! • Ps 47:1

a little folding of the h to rest, • Prv 6:10

and to work with your h, • 1 Thes 4:11

should pray, lifting holy h • 1 Tm 2:8

washings, the laying on of h, • Heb 6:2

HARD

Is anything too h for the Lord? • Gn 18:14

is narrow and the way is h • Mt 7:14

they said, “This is a h saying; • Jn 6:60

HARDEN

it was the Lord’s doing to h • Jos 11:20

do not h your hearts, as at • Ps 95:8

do not h your hearts as in the • Heb 3:8

HARDENED

has blinded their eyes and h • Jn 12:40

it, but the rest were h, • Rom 11:7

But their minds were h. • 2 Cor 3:14

HARDNESS

to them, “Because of your h • Mt 19:8

with anger, grieved at their h • Mk 3:5

in them, due to their h of heart. • Eph 4:18

HARM

does him good, and not h, • Prv 31:12

Son of God to their own h • Heb 6:6

Now who is there to h you if • 1 Pt 3:13

HARMONY

Live in h with one • Rom 12:16

together in perfect h. • Col 3:14

HARVEST

And he said to them, “The h • Lk 10:2

that the fields are white for h. • Jn 4:35

And a h of righteousness is • Jas 3:18

HASTY

but he who has a h temper • Prv 14:29

Do not be h in the laying • 1 Tm 5:22

HATE

“You shall not h your • Lv 19:17

your eyes; you h all evildoers. • Ps 5:5

Do I not h those who h you, • Ps 139:21

all who h me love death.” • Prv 8:36

H evil, and love good, and • Am 5:15

do good to those who h you, • Lk 6:27

but I do the very thing I h. • Rom 7:15

HATED

our days in malice and envy, h • Ti 3:3

HATES

six things that the Lord h, • Prv 6:16

who does wicked things h • Jn 3:20

says he is in the light and h • 1 Jn 2:9

HATRED

The fear of the Lord is h of evil • Prv 8:13

H stirs up strife, but love • Prv 10:12

HEAD

he shall bruise your h, and • Gn 3:15

burning coals on his h, • Prv 25:22

helmet of salvation on his h ; • Is 59:17

has nowhere to lay his h .” • Mt 8:20

For the husband is the h • Eph 5:23

HEAL

me; h me, for I have sinned • Ps 41:4

H the sick, raise the dead, • Mt 10:8

and turn, and I would h • Acts 28:27

HEALED

you for help, and you have h • Ps 30:2

another, that you may be h. • Jas 5:16

his wounds you have been h. • 1 Pt 2:24

HEALING

shall rise with h in its wings. • Mal 4:2

gospel of the kingdom and h • Mt 4:23

then gifts of h, helping, • 1 Cor 12:28

of the tree were for the h • Rv 22:2

HEALS

all your iniquity, who h • Ps 103:3

He h the brokenhearted and • Ps 147:3

HEALTH

you restore him to full h. • Ps 41:3

sweetness to the soul and h • Prv 16:24

Oh restore me to h and make • Is 38:16

HEAR

In that day the deaf shall h • Is 29:18

And how are they to h • Rom 10:14

HEARD

I had h of you by the hearing • Jb 42:5

Who has h such a thing? Who • Is 66:8

“You have h that it was said to • Mt 5:21

no eye has seen, nor ear h, • 1 Cor 2:9

of God, which you h from • 1 Thes 2:13

HEART

Lord your God with all your h • Dt 6:5

to him freely, and your h • Dt 15:10

to serve him with all your h • Jos 22:5

a man after his own h, • 1 Sm 13:14

the Lord looks on the h.” • 1 Sm 16:7

My eyes and my h will be • 2 Chr 7:16

give you the desires of your h. • Ps 37:4

Create in me a clean h, O God, • Ps 51:10

cherished iniquity in my h, • Ps 66:18

in the Lord with all your h, • Prv 3:5

A joyful h is good medicine, • Prv 17:22

A wise man’s h inclines him • Eccl 10:2

The h is deceitful above all • Jer 17:9

I will give you a new h, • Ez 36:26

treasure is, there your h will be • Mt 6:21

this they were cut to the h, • Acts 2:37

draw near with a true h • Heb 10:22

he who searches mind and h, • Rv 2:23

HEARTS

that he may incline our h • 1 Kgs 8:58

for the Lord searches all h • 1 Chr 28:9

“Let not your h be troubled. • Jn 14:1

having cleansed their h • Acts 15:9

law is written on their h, • Rom 2:15

but on tablets of human h. • 2 Cor 3:3

Christ may dwell in your h • Eph 3:17

HEAVEN

“How you are fallen from h, • Is 14:12

behold, with the clouds of h • Dn 7:13

enter the kingdom of h. • Mt 19:23

to them, “All authority in h • Mt 28:18

But our citizenship is in h, • Phil 3:20

and unfading, kept in h for you, • 1 Pt 1:4

HEAVENLY

him a little lower than the h beings • Ps 8:5

can you believe if I tell you h • Jn 3:12

seated us with him in the h • Eph 2:6

better country, that is, a h • Heb 11:16

HEAVENS

The h declare the glory of God, • Ps 19:1

The h declare his righteousness • Ps 50:6

love is great above the h ; • Ps 108:4

we are waiting for new h • 2 Pt 3:13

HEAVY

and night your hand was h • Ps 32:4

like a h burden, they are too • Ps 38:4

all who labor and are h • Mt 11:28

HEIR

own son shall be your h.” • Gn 15:4

a son, and if a son, then an h • Gal 4:7

whom he appointed the h • Heb 1:2

the world and became an h • Heb 11:7

HEIRS

vessel, since they are h with • 1 Pt 3:7

HELL

will be liable to the h of fire. • Mt 5:22

both soul and body in h. • Mt 10:28

of life, and set on fire by h. • Jas 3:6

HELMET

as a breastplate, and a h • Is 59:17

faith and love, and for a h • 1 Thes 5:8

HELP

is none like you to h, • 2 Chr 14:11

to my God I cried for h. From • Ps 18:6

strength, a very present h • Ps 46:1

H us, O God of our salvation, • Ps 79:9

From where does my h come? • Ps 121:1

will strengthen you, I will h • Is 41:10

“I believe; h my unbelief!” • Mk 9:24

HELPER

I will make him a h fit for him.” • Gn 2:18

have been the h of the fatherless. • Ps 10:14

say, “The Lord is my h ; I will • Heb 13:6

HID

and the man and his wife h • Gn 3:8

And Moses h his face, for he • Ex 3:6

shall live, because she h • Jos 6:17

HIDDEN

and search for it as for h • Prv 2:4

to you new things, h things • Is 48:6

God, and your sins have h • Is 59:2

the mystery h for ages and • Col 1:26

HIDE

h me in the shadow of your wings, • Ps 17:8

H your face from my sins, and • Ps 51:9

And I will not h my face any • Ez 39:29

HIDING

You are a h place for me; you • Ps 32:7

You are my h place and my • Ps 119:114

HIGH

name of the Lord, the Most H. • Ps 7:17

called the Son of the Most H. • Lk 1:32

HILL

shall dwell on your holy h ? • Ps 15:1

city set on a h cannot be hidden. • Mt 5:14

HILLS

the cattle on a thousand h. • Ps 50:10

I lift up my eyes to the h. • Ps 121:1

HINDER

for us, for nothing can h • 1 Sm 14:6

come to me and do not h • Mt 19:14

HOLD

Keep h of instruction; do not • Prv 4:13

For I, the Lord your God, h • Is 41:13

who, hearing the word, h • Lk 8:15

HOLINESS

the Lord in the splendor of h. • Ps 29:2

bringing h to completion • 2 Cor 7:1

in true righteousness and h. • Eph 4:24

and for the h without which • Heb 12:14

HOME

come h with shouts of joy, • Ps 126:6

come to him and make our h • Jn 14:23

pure, working at h, kind, • Ti 2:5

HOMES

“See, we have left our h • Lk 18:28

breaking bread in their h, • Acts 2:46

HOMOSEXUALITY

nor men who practice h, • 1 Cor 6:9

men who practice h, enslavers • 1 Tm 1:10

HONEST

speaks the truth gives h • Prv 12:17

Whoever gives an h answer • Prv 24:26

HONEY

land flowing with milk and h, • Ex 3:8

sweeter also than h and • Ps 19:10

my taste, sweeter than h • Ps 119:103

HONOR

“H your father and your • Ex 20:12

crowned him with glory and h. • Ps 8:5

humility comes before h. • Prv 15:33

For God commanded, ‘H your • Mt 15:4

that a prophet has no h • Jn 4:44

“H your father and mother” • Eph 6:2

worthy of double h, • 1 Tm 5:17

Let marriage be held in h • Heb 13:4

creatures give glory and h • Rv 4:9

HONORABLE

is true, whatever is h, • Phil 4:8

wood and clay, some for h • 2 Tm 2:20

HONORS

person is despised, but who h • Ps 15:4

is generous to the needy h • Prv 14:31

HOPE

do I wait? My h is in you. • Ps 39:7

H in God; for I shall again • Ps 42:5

I h in your word. • Ps 119:81

H deferred makes the heart • Prv 13:12

We set our h on you, for you • Jer 14:22

Rejoice in h, be patient in • Rom 12:12

So now faith, h, and love • 1 Cor 13:13

On him we have set our h • 2 Cor 1:10

eagerly wait for the h • Gal 5:5

and our boasting in our h. • Heb 3:6

to be born again to a living h • 1 Pt 1:3

HORSE

the h and his rider he has • Ex 15:1

not in the strength of the h, • Ps 147:10

A whip for the h, a bridle • Prv 26:3

a man riding on a red h ! He • Zec 1:8

looked, and behold, a white h ! • Rv 6:2

and behold, a white h ! The • Rv 19:11

HOSANNA

the Lord! H in the highest!” • Mt 21:9

HOSPITABLE

respectable, h, able to teach, • 1 Tm 3:2

but h, a lover of good, • Ti 1:8

HOSPITALITY

saints and seek to show h. • Rom 12:13

up children, has shown h, • 1 Tm 5:10

HOST

were finished, and all the h • Gn 2:1

As the h of heaven cannot • Jer 33:22

multitude of the heavenly h • Lk 2:13

HOSTILE

that is set on the flesh is h • Rom 8:7

once were alienated and h • Col 1:21

from sinners such h • Heb 12:3

HOUR

anxious can add a single h • Mt 6:27

But the h is coming, and is • Jn 4:23

HOUSE

But as for me and my h, • Jos 24:15

and I shall dwell in the h • Ps 23:6

the Lord builds the h, • Ps 127:1

By wisdom a h is built, and by • Prv 24:3

h shall be called a h of prayer • Is 56:7

divided against itself, that h • Mk 3:25

In my Father’s h are many • Jn 14:2

HOUSEHOLD

will be those of his own h. • Mt 10:36

He must manage his own h • 1 Tm 3:4

HUMAN

“Whoever takes a h life shall • Lv 24:17

a stone was cut out by no h • Dn 2:34

HUMBLE

are called by my name h • 2 Chr 7:14

he adorns the h with salvation. • Ps 149:4

he who is h and contrite in • Is 66:2

walk in pride he is able to h. • Dn 4:37

but gives grace to the h.” • Jas 4:6

H yourselves before the Lord, • Jas 4:10

H yourselves, therefore, • 1 Pt 5:6

HUMBLED

exalts himself will be h, • Mt 23:12

he h himself by becoming • Phil 2:8

HUMILITY

in wisdom, and h comes • Prv 15:33

h, meekness, and patience, • Col 3:12

yourselves, all of you, with h • 1 Pt 5:5

HUNGER

they shall not h or thirst, • Is 49:10

“Blessed are those who h and • Mt 5:6

comes to me shall not h, • Jn 6:35

They shall h no more, neither • Rv 7:16

HUNGRY

the longing soul, and the h • Ps 107:9

who gives food to the h. • Ps 146:7

If your enemy is h, give • Prv 25:21

gives his bread to the h and • Ez 18:7

“Blessed are you who are h • Lk 6:21

if your enemy is h, feed him • Rom 12:20

HURT

the fire, and they are not h ; • Dn 3:25

who conquers will not be h • Rv 2:11

HUSBAND

desire shall be for your h, • Gn 3:16

wife is the crown of her h, • Prv 12:4

I betrothed you to one h, • 2 Cor 11:2

HUSBANDS

H, love your wives, as • Eph 5:25

young women to love their h • Ti 2:4

Likewise, h, live with your • 1 Pt 3:7

HYMN

when they had sung a h, • Mt 26:30

each one has a h, a lesson, • 1 Cor 14:26

HYMNS

praying and singing h • Acts 16:25

singing psalms and h and • Col 3:16

HYPOCRISY

but within you are full of h • Mt 23:28

of the Pharisees, which is h. • Lk 12:1

malice and all deceit and h • 1 Pt 2:1

HYPOCRITE

You h, first take the log out of • Mt 7:5

HYPOCRITES

nor do I consort with h. • Ps 26:4

you must not be like the h. • Mt 6:5

put me to the test, you h ? • Mt 22:18

IDLE

brothers, admonish the i, • 1 Thes 5:14

because we were not i • 2 Thes 3:7

from long ago is not i, • 2 Pt 2:3

IDOL

it he makes into a god, his i, • Is 44:17

“an i has no real existence,” • 1 Cor 8:4

is anything, or that an i • 1 Cor 10:19

IDOLATER

or greed, or is an i, reviler, • 1 Cor 5:11

an i ), has no inheritance in • Eph 5:5

IDOLATRY

my beloved, flee from i. • 1 Cor 10:14

i, sorcery, enmity, strife, • Gal 5:20

and covetousness, which is i. • Col 3:5

IDOLS

concerning food offered to i : • 1 Cor 8:1

you turned to God from i • 1 Thes 1:9

keep yourselves from i . • 1 Jn 5:21

IGNORANT

being i of the righteousness • Rom 10:3

with foolish, i controversies; • 2 Tm 2:23

IGNORES

at once, but the prudent i • Prv 12:16

disgrace come to him who i • Prv 13:18

Whoever i instruction • Prv 15:32

IMAGE

make for yourself a carved i, • Ex 20:4

the glory of God for the i • Ps 106:20

conformed to the i of his Son, • Rom 8:29

we shall also bear the i • 1 Cor 15:49

He is the i of the invisible • Col 1:15

IMITATE

ourselves an example to i. • 2 Thes 3:9

of their way of life, and i • Heb 13:7

do not i evil but i good • 3 Jn 1:11

IMITATORS

And you became i of us and • 1 Thes 1:6

may not be sluggish, but i • Heb 6:12

IMMANUEL

and shall call his name I. • Is 7:14

call his name I ” (which means, • Mt 1:23

IMMORAL

everyone who is sexually i • Eph 5:5

the sexually i, men who • 1 Tm 1:10

the sexually i, sorcerers, • Rv 21:8

IMMORALITY

evident: sexual i, impurity, • Gal 5:19

you abstain from sexual i ; • 1 Thes 4:3

IMMORTAL

exchanged the glory of the i God • Rom 1:23

To the King of ages, i, • 1 Tm 1:17

IMMORTALITY

for glory and honor and i, • Rom 2:7

who alone has i, who • 1 Tm 6:16

and brought life and i • 2 Tm 1:10

IMPERISHABLE

wreath, but we an i. • 1 Cor 9:25

body must put on the i, • 1 Cor 15:53

of perishable seed but of i, • 1 Pt 1:23

IMPORTANT

commandment is the most i • Mk 12:28

IMPOSSIBLE

propose to do will now be i • Gn 11:6

move, and nothing will be i • Mt 17:20

IMPURITY

not repented of the i, • 2 Cor 12:21

God has not called us for i, • 1 Thes 4:7

INCENSE

put the golden altar for i • Ex 40:5

my prayer be counted as i • Ps 141:2

having the golden altar of i • Heb 9:4

INCOME

trouble befalls the i of the wicked • Prv 15:6

who loves wealth with his i ; • Eccl 5:10

INCREASE

if riches i, set not your • Ps 62:10

said to the Lord, “I our faith!” • Lk 17:5

He must i, but I must • Jn 3:30

INCREASED

And Jesus i in wisdom and in • Lk 2:52

word of God i and multiplied. • Acts 12:24

trespass, but where sin i, • Rom 5:20

INCREASING

the disciples were i in number, • Acts 6:1

in every good work and i • Col 1:10

of you for one another is i. • 2 Thes 1:3

INEXPRESSIBLE

Thanks be to God for his i • 2 Cor 9:15

and rejoice with joy that is i • 1 Pt 1:8

INFANTS

of the mouth of babies and i, • Ps 8:2

read, “‘Out of the mouth of i • Mt 21:16

Be i in evil, but in your • 1 Cor 14:20

Like newborn i, long for the • 1 Pt 2:2

INHERIT

But the meek shall i the land • Ps 37:11

are the meek, for they shall i • Mt 5:5

INHERITANCE

that I may glory with your i. • Ps 106:5

the riches of his glorious i • Eph 1:18

you to share in the i • Col 1:12

the promised eternal i, • Heb 9:15

INIQUITIES

repay us according to our i. • Ps 103:10

he was crushed for our i ; • Is 53:5

be merciful toward their i, • Heb 8:12

INIQUITY

of faithfulness and without i, • Dt 32:4

me thoroughly from my i, • Ps 51:2

of the Lord depart from i.” • 2 Tm 2:19

INJUSTICE

you do, for there is no i • 2 Chr 19:7

Is there i on God’s part? By • Rom 9:14

INNOCENT

I shall be blameless, and i • Ps 19:13

so be wise as serpents and i • Mt 10:16

you may be blameless and i, • Phil 2:15

priest, holy, i, unstained, • Heb 7:26

INSOLENT

slanderers, haters of God, i, • Rom 1:30

persecutor, and i opponent. • 1 Tm 1:13

INSTRUCT

I will i you and teach you in • Ps 32:8

knowledge and able to i • Rom 15:14

mind of the Lord so as to i • 1 Cor 2:16

INSTRUCTION

Hear, O sons, a father’s i, and • Prv 4:1

so that he may be able to give i • Ti 1:9

INSTRUMENTS

play my music on stringed i • Is 38:20

If even lifeless i, such as • 1 Cor 14:7

INSULT

who has avenged the i • 1 Sm 25:39

the prudent ignores an i. • Prv 12:16

in saying these things you i • Lk 11:45

INSULTS

whoever i his brother will be • Mt 5:22

weaknesses, i, hardships, • 2 Cor 12:10

INTEGRITY

your father walked, with i • 1 Kgs 9:4

I die I will not put away my i • Jb 27:5

I will walk with i of heart • Ps 101:2

and in your teaching show i, • Ti 2:7

INTELLIGENCE

of God, with ability and i, • Ex 31:3

listens to reproof gains i. • Prv 15:32

INTERCESSION

the sin of many, and makes i • Is 53:12

he always lives to make i • Heb 7:25

INTERESTS

and his i are divided. And • 1 Cor 7:34

look not only to his own i, • Phil 2:4

INTERPRET

You know how to i the • Mt 16:3

if there is no one to i, • 1 Cor 14:28

INTERPRETATION

tongues, to another the i • 1 Cor 12:10

from someone’s own i. • 2 Pt 1:20

INVITE

But when you give a feast, i • Lk 14:13

IRON

I sharpens i, and one man • Prv 27:17

rule them with a rod of i. • Rv 19:15

IRREVERENT

Have nothing to do with i, • 1 Tm 4:7

But avoid i babble, for it • 2 Tm 2:16

ISAAC

she tells you, for through I • Gn 21:12

he was tested, offered up I, • Heb 11:17

ISHMAEL

You shall call his name I, • Gn 16:11

ISRAEL

spoke thus to the people of I, • Ex 6:9

I was holy to the Lord, the • Jer 2:3

lost sheep of the house of I. • Mt 10:6

I failed to obtain what it • Rom 11:7

JACOB

so his name was called J. • Gn 25:26

Now the sons of J were twelve. • Gn 35:22

JEALOUS

I the Lord your God am a j • Ex 20:5

I am exceedingly j for Jerusalem • Zec 1:14

to make my fellow Jews j, • Rom 11:14

JEALOUSY

they moved him to j • Ps 78:58

For while there is j and • 1 Cor 3:3

JERICHO

When Joshua was by J, he • Jos 5:13

By faith the walls of J fell • Heb 11:30

JERUSALEM

the ark of God back to J, • 2 Sm 15:29

desired to build in J, • 1 Kgs 9:19

He carried away all J • 2 Kgs 24:14

So I went to J and was • Neh 2:11

I create J to be a joy, and her • Is 65:18

“O J, J, the city that • Mt 23:37

boy Jesus stayed behind in J. • Lk 2:43

the heavenly J, and to • Heb 12:22

the new J, which comes down • Rv 3:12

JESUS

and you shall call his name J, • Mt 1:21

Then J was led up by the Spirit • Mt 4:1

But J remained silent. And • Mt 26:63

beginning of the gospel of J • Mk 1:1

And at the ninth hour J • Mk 15:34

and truth came through J • Jn 1:17

“I am J, whom you are persecuting. • Acts 9:5

“Believe in the Lord J, • Acts 16:31

“This J, whom I proclaim to • Acts 17:3

“J I know, and Paul • Acts 19:15

J himself being the cornerstone, • Eph 2:20

so that at the name of J • Phil 2:10

in the name of the Lord J, • Col 3:17

of our great God and Savior J • Ti 2:13

J, the Son of God, let us hold • Heb 4:14

and coming of our Lord J • 2 Pt 1:16

The revelation of J Christ, • Rv 1:1

soon.” Amen. Come, Lord J ! • Rv 22:20

JEW

the J first and also to the Greek. • Rom 1:16

the Jews I became as a J, • 1 Cor 9:20

There is neither J nor Greek, • Gal 3:28

JEWELS

She is more precious than j, • Prv 3:15

adorns herself with her j. • Is 61:10

for like the j of a crown they • Zec 9:16

JEWS

has been born king of the J ? • Mt 2:2

“Are you the King of the J ?” • Mt 27:11

for salvation is from the J. • Jn 4:22

For J demand signs and • 1 Cor 1:22

JOIN

and do not j with those who • Prv 24:21

j in imitating me, and keep • Phil 3:17

surprised when you do not j • 1 Pt 4:4

JOINED

What therefore God has j • Mt 19:6

But he who is j to the Lord • 1 Cor 6:17

being j together, grows into a • Eph 2:21

JOY

the j of the Lord is your strength • Neh 8:10

You have put more j in my • Ps 4:7

you make him glad with the j • Ps 21:6

to God my exceeding j, and I • Ps 43:4

Shout for j to God, all the earth; • Ps 66:1

take j in the God of my salvation. • Hb 3:18

in my womb leaped for j. • Lk 1:44

you good news of great j • Lk 2:10

j, peace, patience, kindness, • Gal 5:22

with the j of the Holy Spirit, • 1 Thes 1:6

Count it all j, my brothers, • Jas 1:2

in him and rejoice with j • 1 Pt 1:8

JOYFUL

Make a j noise to the Lord, all • Ps 98:4

JUDGE

for he comes to j the earth. • 1 Chr 16:33

God is a righteous j, and a God • Ps 7:11

he will j the peoples with equity • Ps 96:10

for there I will sit to j all the • Jl 3:12

for I did not come to j the • Jn 12:47

a day on which he will j • Acts 17:31

JUDGED

under the law will be j • Rom 2:12

But if we j ourselves • 1 Cor 11:31

that we who teach will be j • Jas 3:1

JUDGES

Then the Lord raised up j, • Jgs 2:16

surely there is a God who j • Ps 58:11

call on him as Father who j • 1 Pt 1:17

JUDGMENT

but it is God who executes j, • Ps 75:7

bring every deed into j, • Eccl 12:14

will the Lord enter into j, • Is 66:16

but has given all j to the Son, • Jn 5:22

a fearful expectation of j, • Heb 10:27

Mercy triumphs over j. • Jas 2:13

For it is time for j to begin at • 1 Pt 4:17

JUST

iniquity, j and upright is he. • Dt 32:4

his hands are faithful and j ; • Ps 111:7

so that he might be j and • Rom 3:26

JUSTICE

He executes j for the • Dt 10:18

You shall not pervert j. You • Dt 16:19

j and abundant righteousness • Jb 37:23

sing of steadfast love and j ; • Ps 101:1

are they who observe j, • Ps 106:3

When j is done, it is a joy to • Prv 21:15

men do not understand j, • Prv 28:5

seek j, correct oppression; • Is 1:17

And I will make j the line, • Is 28:17

For I the Lord love j ; I hate • Is 61:8

and establish j in the gate; it • Am 5:15

But let j roll down like • Am 5:24

Lord require of you but to do j, • Mi 6:8

j and mercy and faithfulness. • Mt 23:23

enforced j, obtained • Heb 11:33

JUSTIFICATION

and raised for our j. • Rom 4:25

many trespasses brought j. • Rom 5:16

JUSTIFIED

so that you may be j in your • Ps 51:4

you were j in the name of • 1 Cor 6:11

it is evident that no one is j • Gal 3:11

so that being j by his grace we • Ti 3:7

JUSTIFIES

He who j the wicked and he • Prv 17:15

work but believes in him who j • Rom 4:5

elect? It is God who j. • Rom 8:33

KEEP

of Eden to work it and k it. • Gn 2:15

The Lord bless you and k • Nm 6:24

to fear me and to k all my • Dt 5:29

all evil; he will k your life. • Ps 121:7

to k you from stumbling • Jude 1:24

KEEPS

the faithful God who k • Dt 7:9

commandments and k them, • Jn 14:21

KEPT

For when I k silent, my • Ps 32:3

k in heaven for you, • 1 Pt 1:4

KEYS

I will give you the k of the • Mt 16:19

and I have the k of Death • Rv 1:18

KILL

a time to k, and a time to • Eccl 3:3

and they will k him, and he • Mt 17:23

KILLED

and you k the Author of • Acts 3:15

we are being k all the day • Rom 8:36

KILLS

and whoever k a person • Lv 24:21

For the letter k, but the • 2 Cor 3:6

KIND

his words and k in all his • Ps 145:13

for he is k to the ungrateful • Lk 6:35

Love is patient and k ; love • 1 Cor 13:4

pure, working at home, k , • Ti 2:5

KINDNESS

“He who withholds k from a • Jb 6:14

I led them with cords of k , • Hos 11:4

but to do justice, and to love k , • Mi 6:8

of his k and forbearance and • Rom 2:4

fallen, but God’s k to you, • Rom 11:22

k , goodness, faithfulness, • Gal 5:22

k , humility, meekness, • Col 3:12

KINDS

produced in me all k of • Rom 7:8

is a root of all k of evils. • 1 Tm 6:10

KING

In those days there was no k • Jgs 17:6

your God was your k. • 1 Sm 12:12

that the K of glory may come • Ps 24:7

the Lord sits enthroned as k • Ps 29:10

has been born k of the Jews? • Mt 2:2

your k is coming to you, • Mt 21:5

he himself is Christ, a k.” • Lk 23:2

You are the K of Israel!” • Jn 1:49

“You say that I am a k. For • Jn 18:37

“We have no k but Caesar.” • Jn 19:15

K of kings and Lord of lords. • Rv 19:16

KINGDOM

and you shall be to me a k of • Ex 19:6

Yours is the k, O Lord, • 1 Chr 29:11

His k is an everlasting • Dn 4:3

“Repent, for the k of heaven is • Mt 3:2

Your k come, your will be • Mt 6:10

But seek first the k of God • Mt 6:33

And this gospel of the k • Mt 24:14

inherit the k prepared for • Mt 25:34

for to such belongs the k of • Mk 10:14

for behold, the k of God is • Lk 17:21

he cannot enter the k of God. • Jn 3:5

a k that cannot be shaken, • Heb 12:28

KINGS

May all k fall down before • Ps 72:11

and all the k of the earth • Ps 102:15

is God of gods and Lord of k, • Dn 2:47

for k and all who are in • 1 Tm 2:2

and the ruler of k on earth. • Rv 1:5

KISS

K the Son, lest he be angry, • Ps 2:12

righteousness and peace k • Ps 85:10

the Son of Man with a k ?” • Lk 22:48

KNEE

‘To me every k shall bow, • Is 45:23

not bowed the k to Baal.” • Rom 11:4

every k shall bow to me, • Rom 14:11

Jesus every k should bow, • Phil 2:10

KNEES

For this reason I bow my k • Eph 3:14

KNEW

you in the womb I k you, • Jer 1:5

For although they k God, • Rom 1:21

KNOCK

seek, and you will find; k, and it • Mt 7:7

I stand at the door and k. • Rv 3:20

KNOW

K then in your heart that, • Dt 8:5

For I k that my Redeemer • Jb 19:25

“I k that you can do all • Jb 42:2

still, and k that I am God. • Ps 46:10

And I applied my heart to k • Eccl 1:17

saying, ‘K the Lord,’ for they • Jer 31:34

do not let your left hand k • Mt 6:3

yet the world did not k him. • Jn 1:10

therefore k for certain that • Acts 2:36

part; then I shall k fully, • 1 Cor 13:12

that I may k him and the • Phil 3:10

yet you do not k what • Jas 4:14

KNOWLEDGE

counsel by words without k ? • Jb 38:2

Such k is too wonderful for • Ps 139:6

Lord is the beginning of k ; • Prv 1:7

loves discipline loves k , • Prv 12:1

Desire without k is not good, • Prv 19:2

be full of the k of the Lord • Is 11:9

the k of him everywhere. • 2 Cor 2:14

of Christ that surpasses k , • Eph 3:19

treasures of wisdom and k . • Col 2:3

what is falsely called “k ,” • 1 Tm 6:20

KNOWN

Make them k to your children • Dt 4:9

You make k to me the path • Ps 16:11

or hidden that will not be k. • Mt 10:26

“For who has k the mind • Rom 11:34

KNOWS

But he k the way that I take; • Jb 23:10

For he k the secrets of the • Ps 44:21

he k those who take refuge in • Na 1:7

“The Lord k those who are • 2 Tm 2:19

LABOR

Six days you shall l, and do • Ex 20:9

not run in vain or l in vain. • Phil 2:16

LABORER

Sweet is the sleep of a l, • Eccl 5:12

“The l deserves his wages.” • 1 Tm 5:18

LACK

the Lord l no good thing. • Ps 34:10

of your l of self-control. • 1 Cor 7:5

LACKS

worthless pursuits l sense. • Prv 12:11

If any of you l wisdom, let • Jas 1:5

LAMB

and kill the Passover l. • Ex 12:21

said, “Behold, the L of God, • Jn 1:29

like a l before its shearer • Acts 8:32

like that of a l without • 1 Pt 1:19

the elders I saw a L standing, • Rv 5:6

“Worthy is the L who was • Rv 5:12

LAMBS

I am sending you out as l in • Lk 10:3

He said to him, “Feed my l.” • Jn 21:15

LAME

their sight and the l walk, • Mt 11:5

to enter life l than with two • Mk 9:45

so that what is l may not • Heb 12:13

LAMP

For you are my l, O Lord, • 2 Sm 22:29

Your word is a l to my • Ps 119:105

For the commandment is a l • Prv 6:23

Nor do people light a l and • Mt 5:15

light, and its l is the Lamb. • Rv 21:23

LAMPS

who took their l and went to • Mt 25:1

and keep your l burning, • Lk 12:35

LAND

and let the dry l appear.” And • Gn 1:9

offspring I will give this l.” • Gn 12:7

You shall not pollute the l • Nm 35:33

their sin and heal their l. • 2 Chr 7:14

Lord in the l of the living. • Ps 116:9

upright will inhabit the l, • Prv 2:21

off out of the l of the living, • Is 53:8

bring you into your own l. • Ez 36:24

LANGUAGE

had one l and the same • Gn 11:1

them speak in his own l. • Acts 2:6

tribe and l and people and • Rv 5:9

LAST

first, and with the l ; I am he. • Is 41:4

“I am the first and I am the l ; • Is 44:6

raise him up on the l day.” • Jn 6:40

LAUGH

time to weep, and a time to l ; • Eccl 3:4

weep now, for you shall l. • Lk 6:21

LAUGHS

He who sits in the heavens l ; • Ps 2:4

but the Lord l at the wicked, • Ps 37:13

LAUGHTER

said, “God has made l for me; • Gn 21:6

our mouth was filled with l, • Ps 126:2

Let your l be turned to • Jas 4:9

LAW

do all the words of this l. • Dt 29:29

from the L of God, clearly, • Neh 8:8

but his delight is in the l of • Ps 1:2

for a l will go out from me, • Is 51:4

I will put my l within them, • Jer 31:33

abolish the L or the Prophets; • Mt 5:17

for this is the L and the • Mt 7:12

For the l was given through • Jn 1:17

For the l brings wrath, • Rom 4:15

is the fulfilling of the l. • Rom 13:10

the power of sin is the l. • 1 Cor 15:56

of the l but through faith • Gal 2:16

For the whole l is fulfilled • Gal 5:14

by abolishing the l of • Eph 2:15

own that comes from the l, • Phil 3:9

keeps the whole l but fails in • Jas 2:10

LAWLESSNESS

us from all l and to purify • Ti 2:14

of sinning also practices l ; • 1 Jn 3:4

LAYING

I am l in Zion a stone of • Rom 9:33

Do not be hasty in the l • 1 Tm 5:22

not l again a foundation of • Heb 6:1

LEAD

of cloud to l them along the • Ex 13:21

L me, O Lord, in your • Ps 5:8

L me in your truth and teach • Ps 25:5

and a little child shall l them. • Is 11:6

and gently l those that are • Is 40:11

And if the blind l the blind, • Mt 15:14

that we may l a peaceful • 1 Tm 2:2

LEADS

He l me beside still waters. • Ps 23:2

the way is hard that l to life, • Mt 7:14

There is sin that l to death; • 1 Jn 5:16

LEARN

l to do good; seek justice, • Is 1:17

upon you, and l from me, • Mt 11:29

LEARNED

What you have l and • Phil 4:9

you have l and have firmly • 2 Tm 3:14

LEAST

Yet the one who is l in the • Mt 11:11

For I am the l of the • 1 Cor 15:9

from the l of them to the • Heb 8:11

LEAVE

Peace I l with you; my peace • Jn 14:27

“I will never l you nor • Heb 13:5

LED

like a lamb that is l to the • Is 53:7

I l them with cords of • Hos 11:4

For all who are l by the • Rom 8:14

But if you are l by the Spirit, • Gal 5:18

LEND

to him and l him sufficient for • Dt 15:8

And if you l to those from • Lk 6:34

LENDS

to the poor l to the Lord, • Prv 19:17

LENGTH

l of days forever and ever. • Ps 21:4

for l of days and years of life • Prv 3:2

and l and height and • Eph 3:18

LETTER

by the Spirit, not by the l. • Rom 2:29

For the l kills, but the • 2 Cor 3:6

what we say in this l, • 2 Thes 3:14

LETTERS

For they say, “His l are • 2 Cor 10:10

as he does in all his l when • 2 Pt 3:16

LEVEL

My foot stands on l ground; • Ps 26:12

The path of the righteous is l ; • Is 26:7

places shall become l ways, • Lk 3:5

LIAR

poor man is better than a l. • Prv 19:22

for he is a l and the father of • Jn 8:44

hates his brother, he is a l ; • 1 Jn 4:20

LIBERTY

to proclaim l to the captives, • Is 61:1

For why should my l be • 1 Cor 10:29

the law of l, and perseveres, • Jas 1:25

LIE

you shall not l to one • Lv 19:11

not man, that he should l, • Nm 23:19

He makes me l down in • Ps 23:2

for a l and worshiped and • Rom 1:25

Do not l to one another, • Col 3:9

LIFE

his nostrils the breath of l, • Gn 2:7

the way to the tree of l. • Gn 3:24

then you shall pay l for l, • Ex 21:23

For the l of the flesh is in • Lv 17:11

known to me the path of l ; • Ps 16:11

me finds l and obtains favor • Prv 8:35

and kindness will find l, • Prv 21:21

delivered my l from the pit • Is 38:17

not be anxious about your l, • Mt 6:25

and to give his l as a • Mt 20:28

It is better for you to enter l • Mk 9:43

down his l for the sheep. • Jn 10:11

way, and the truth, and the l. • Jn 14:6

you may have l in his name. • Jn 20:31

to eternal l believed. • Acts 13:48

lead the l that the Lord • 1 Cor 7:17

kills, but the Spirit gives l. • 2 Cor 3:6

LIFT

the Lord l up his • Nm 6:26

I l up my eyes to the hills. • Ps 121:1

Let us l up our hearts and • Lam 3:41

LIFTED

he shall be high and l up, • Is 52:13

And I, when I am l up from • Jn 12:32

LIGHT

And God said, “Let there be l,” • Gn 1:3

The Lord is my l and my • Ps 27:1

I will make you as a l for the • Is 49:6

“You are the l of the world. • Mt 5:14

the l has come into the world, • Jn 3:19

“I am the l of the world. • Jn 8:12

“‘I have made you a l for • Acts 13:47

and put on the armor of l. • Rom 13:12

himself as an angel of l. • 2 Cor 11:14

the Lord God will be their l, • Rv 22:5

LIGHTNING

face like the appearance of l, • Dn 10:6

For as the l comes from the • Mt 24:27

His appearance was like l, • Mt 28:3

LIKENESS

in our image, after our l. • Gn 1:26

or any l of anything that is • Ex 20:4

be satisfied with your l. • Ps 17:15

who are made in the l of God. • Jas 3:9

LION

and the l shall eat straw like • Is 11:7

around like a roaring l, • 1 Pt 5:8

the L of the tribe of Judah, • Rv 5:5

LIPS

grace is poured upon your l ; • Ps 45:2

he who opens wide his l • Prv 13:3

honors me with their l, • Mt 15:8

LISTEN

I am well pleased; l to him.” • Mt 17:5

and they will l to my voice. • Jn 10:16

LISTENS

but a wise man l to advice. • Prv 12:15

is of the truth l to my voice.” • Jn 18:37

Whoever knows God l to us; • 1 Jn 4:6

LIVE

life and eat, and l forever — • Gn 3:22

man does not l by bread alone, • Dt 8:3

a man dies, shall he l again? • Jb 14:14

hear, that your soul may l ; • Is 55:3

but the righteous shall l by • Hb 2:4

“‘Man shall not l by bread • Mt 4:4

though he die, yet shall he l, • Jn 11:25

does not l in temples • Acts 17:24

“The righteous shall l by • Rom 1:17

For if we l, we l to the Lord, • Rom 14:8

It is no longer I who l, but • Gal 2:20

For to me to l is Christ, • Phil 1:21

one shall l by faith, • Heb 10:38

L as people who are free, • 1 Pt 2:16

LIVES

I know that my Redeemer l, • Jb 19:25

since he always l to make • Heb 7:25

down our l for the brothers. • 1 Jn 3:16

LONG

“How l will you go • 1 Kgs 18:21

O Lord — how l ? • Ps 6:3

LONGING

O Lord, all my l is before you; • Ps 38:9

For he satisfies the l soul, • Ps 107:9

eager l for the revealing • Rom 8:19

For in this tent we groan, l • 2 Cor 5:2

LOOK

evil and cannot l at wrong, • Hb 1:13

L, I tell you, lift up your eyes, • Jn 4:35

as we l not to the things • 2 Cor 4:18

LOOKING

Turn my eyes from l at • Ps 119:37

l to Jesus, the founder and • Heb 12:2

LOOKS

but the Lord l on the • 1 Sm 16:7

everyone who l at a woman • Mt 5:28

to the plow and l back is fit • Lk 9:62

that everyone who l on the • Jn 6:40

he is like a man who l • Jas 1:23

LORD ( Lord; Hb., Yahweh)

in the day that the L God • Gn 2:4

too hard for the L ? • Gn 18:14

But the L hardened the • Ex 9:12

for I the L your God am holy. • Lv 19:2

L our God, the L is one. • Dt 6:4

for it is the L your God who • Dt 31:6

house, we will serve the L.” • Jos 24:15

If the L is God, follow • 1 Kgs 18:21

“You are the L, you alone. • Neh 9:6

The L gave, and the Lord has • Jb 1:21

I have set the L always • Ps 16:8

The L is my shepherd; I shall • Ps 23:1

Cast your burden on the L, • Ps 55:22

that has breath praise the L ! • Ps 150:6

Trust in the L with all your • Prv 3:5

The name of the L is a • Prv 18:10

For the day of the L is great • Jl 2:11

and what does the L require • Mi 6:8

The L is slow to anger and • Na 1:3

glory of the L as the waters • Hb 2:14

The L your God is in your • Zep 3:17

LORD ( Lord; Hb., ’ Adonay)

Remember the L, who is • Neh 4:14

‘Behold, the fear of the L, • Jb 28:28

the L is the upholder of my • Ps 54:4

and that to you, O L, For you • Ps 62:12

The Lord says to my L: “Sit • Ps 110:1

died I saw the L sitting upon a • Is 6:1

LORD ( Lord; Gk., Kyrios)

‘Prepare the way of the L; • Mt 3:3

L,’ will enter the kingdom of • Mt 7:21

“‘The L said to my L, • Mt 22:44

O Israel: The L our God, • Mk 12:29

“Believe in the L Jesus, • Acts 16:31

Jesus is L and believe in • Rom 10:9

crucified the L of glory. • 1 Cor 2:8

“Jesus is L” except in the • 1 Cor 12:3

the Spirit of the L is, • 2 Cor 3:17

cross of our L Jesus Christ, • Gal 6:14

one L, one faith, one baptism, • Eph 4:5

that Jesus Christ is L, • Phil 2:11

Rejoice in the L always; Rejoice. • Phil 4:4

received Christ Jesus the L, • Col 2:6

as for the L and not for men, • Col 3:23

day of the L will come like • 1 Thes 5:2

tasted that the L is good. • 1 Pt 2:3

LORD’S ( Lord’s; Hb., Yahweh)

But the L portion is his • Dt 32:9

The earth is the L and the • Ps 24:1

the L discipline or be weary • Prv 3:11

LORD’S ( Lord’s; Gk., Kyrios)

you proclaim the L death • 1 Cor 11:26

LOSE

For it is better that you l one • Mt 5:29

that I should l nothing of all • Jn 6:39

LOSES

and whoever l his life for • Mt 10:39

silver coins, if she l one coin, • Lk 15:8

Whoever loves his life l it, • Jn 12:25

LOSS

up, he will suffer l, though • 1 Cor 3:15

I count everything as l • Phil 3:8

LOST

For I am l ; for I am a man of • Is 6:5

I will seek the l, and I will • Ez 34:16

“I was sent only to the l • Mt 15:24

if he has l one of them, • Lk 15:4

to seek and to save the l.” • Lk 19:10

gave me I have l not one.” • Jn 18:9

LOTS

for my clothing they cast l. • Ps 22:18

among them by casting l. • Mt 27:35

And they cast l for them, • Acts 1:26

LOVE

but you shall l your • Lv 19:18

You shall l the Lord your God • Dt 6:5

you, to l the Lord your God, • Jos 22:5

for his steadfast l endures • 2 Chr 5:13

his steadfast l endures • Ps 100:5

and abounding in steadfast l. • Ps 145:8

but l covers all offenses. • Prv 10:12

and his banner over me was l. • Sg 2:4

Many waters cannot quench l, • Sg 8:7

steadfast l with those who • Dn 9:4

with the bands of l, and I • Hos 11:4

“You shall l the Lord your • Mt 22:37

you, that you l one another: • Jn 13:34

the fruit of the Spirit is l, • Gal 5:22

speaking the truth in l • Eph 4:15

that your l may abound more • Phil 1:9

by God to l one another, • 1 Thes 4:9

For the l of money is a • 1 Tm 6:10

to l and good works, • Heb 10:24

“You shall l your neighbor as • Jas 2:8

for a sincere brotherly l, • 1 Pt 1:22

since l covers a multitude of • 1 Pt 4:8

Christ and l one another, • 1 Jn 3:23

Beloved, let us l one another, • 1 Jn 4:7

God is l, and whoever abides • 1 Jn 4:16

By this we know that we l • 1 Jn 5:2

— that we l one another. • 2 Jn 1:5

LOVED

you have l righteousness and • Ps 45:7

“For God so l the world, that • Jn 3:16

who l me and gave himself • Gal 2:20

who l us and gave us • 2 Thes 2:16

LOVELY

How l is your dwelling place, • Ps 84:1

is sweet, and your face is l. • Sg 2:14

is pure, whatever is l, whatever • Phil 4:8

LOVER

hear this, you l of pleasures, • Is 47:8

not a l of money. • 1 Tm 3:3

but hospitable, a l of good, • Ti 1:8

LOVES

He l righteousness and • Ps 33:5

Whoever l discipline l knowledge • Prv 12:1

He who l money will not be • Eccl 5:10

Whoever l father or mother • Mt 10:37

who is forgiven little, l little.” • Lk 7:47

But if anyone l God, he is • 1 Cor 8:3

He who l his wife l himself. • Eph 5:28

disciplines the one he l, • Heb 12:6

and everyone who l the • 1 Jn 5:1

LOVING

by l the Lord your God, • Dt 30:16

But when the goodness and l • Ti 3:4

LOW

God chose what is l and • 1 Cor 1:28

know how to be brought l, • Phil 4:12

LOWLY

of pride’; but he saves the l. • Jb 22:29

Better to be l and have a • Prv 12:9

but he who is l in spirit • Prv 29:23

to revive the spirit of the l, • Is 57:15

Let the l brother boast in his • Jas 1:9

LUKEWARM

So, because you are l, and • Rv 3:16

LUST

those who l after tribute; • Ps 68:30

are taken captive by their l. • Prv 11:6

in the l of defiling passion • 2 Pt 2:10

LYING

but a l tongue is but for a • Prv 12:19

A l tongue hates its victims, • Prv 26:28

MAJESTY

In the greatness of your m • Ex 15:7

through the skies in his m. • Dt 33:26

is clothed with awesome m. • Jb 37:22

Lord reigns; he is robed in m ; • Ps 93:1

from the splendor of his m. • Is 2:10

he had no form or m that we • Is 53:2

right hand of the M on high, • Heb 1:3

MAKE

“Let us m man in our image, • Gn 1:26

“Up, m us gods who shall go • Ex 32:1

M a joyful noise to the Lord, all • Ps 100:1

its maker, “He did not m me”; • Is 29:16

gods who did not m the heavens • Jer 10:11

Go therefore and m disciples • Mt 28:19

MAKER

righteousness to my M. • Jb 36:3

kneel before the Lord, our M ! • Ps 95:6

the Lord is the m of them • Prv 22:2

forgotten the Lord, your M, • Is 51:13

his M and built palaces, • Hos 8:14

MAKING

m himself equal with God. • Jn 5:18

m the best use of the time, • Eph 5:16

MALE

m and female he created • Gn 1:27

there is no m and female • Gal 3:28

MALICE

from you, along with all m. • Eph 4:31

anger, wrath, m, slander, • Col 3:8

MAN

she was taken out of M.” • Gn 2:23

sheds the blood of m, • Gn 9:6

that seems right to a m, • Prv 14:12

is the whole duty of m. • Eccl 12:13

by men; a m of sorrows, and • Is 53:3

came one like a son of m, • Dn 7:13

For what does it profit a m • Mk 8:36

‘M shall not live by bread • Lk 4:4

descending on the Son of M.” • Jn 1:51

“The first m Adam • 1 Cor 15:45

men, the m Christ Jesus, • 1 Tm 2:5

that the m of God may be • 2 Tm 3:17

MANIFEST

that will not be made m, • Lk 8:17

the life was made m, and • 1 Jn 1:2

MANIFESTED

has been m apart from the • Rom 3:21

He was m in the flesh, • 1 Tm 3:16

m through the appearing • 2 Tm 1:10

and at the proper time m in • Ti 1:3

MANKIND

Surely all m stands as a mere • Ps 39:5

that the remnant of m • Acts 15:17

MANNA

of Israel called its name m. • Ex 16:31

with m that your fathers • Dt 8:16

Our fathers ate the m in the • Jn 6:31

MANNER

m will be guilty • 1 Cor 11:27

urge you to walk in a m • Eph 4:1

Only let your m of life be • Phil 1:27

MARRIAGE

marry nor are given in m, • Mt 22:30

from m will do even • 1 Cor 7:38

Let m be held in honor • Heb 13:4

MARRIES

and whoever m a divorced • Mt 5:32

immorality, and m another, • Mt 19:9

MARRY

Yet those who m will • 1 Cor 7:28

have younger widows m, • 1 Tm 5:14

MASTER

is not greater than his m.’ If • Jn 15:20

It is before his own m that • Rom 14:4

is both their M and yours is • Eph 6:9

MASTERS

“No one can serve two m, • Mt 6:24

be subject to your m with • 1 Pt 2:18

MATURE

everyone m in Christ. • Col 1:28

But solid food is for the m, • Heb 5:14

MEASURE

and what is the m of my days; • Ps 39:4

to the m of Christ’s gift. • Eph 4:7

MEAT

I ate no delicacies, no m or • Dn 10:3

It is good not to eat m or • Rom 14:21

I will never eat m, • 1 Cor 8:13

MEDIATOR

and there is one m between • 1 Tm 2:5

Therefore he is the m of a • Heb 9:15

MEDITATE

but you shall m on it day and • Jos 1:8

and I will m on your • Ps 119:48

I m on all that you have • Ps 143:5

MEDITATION

the m of my heart shall be • Ps 49:3

May my m be pleasing to • Ps 104:34

MEEK

But the m shall inherit the • Ps 37:11

The m shall obtain fresh joy • Is 29:19

“Blessed are the m, for they • Mt 5:5

MEEKNESS

by the m and gentleness • 2 Cor 10:1

with m the implanted word, • Jas 1:21

MEET

love and faithfulness m ; • Ps 85:10

you, prepare to m your God, • Am 4:12

clouds to m the Lord in • 1 Thes 4:17

MELCHIZEDEK

And M king of Salem • Gn 14:18

For this M, king of Salem, • Heb 7:1

MELODY

I will sing and make m to the • Ps 27:6

singing and making m to • Eph 5:19

MEMBERS

Do not present your m to • Rom 6:13

one body we have many m, • Rom 12:4

bodies are m of Christ? • 1 Cor 6:15

MEN

the mighty m who were of old, • Gn 6:4

know that they are but m ! • Ps 9:20

obey God rather than m. • Acts 5:29

to all m because all sinned • Rom 5:12

of God is wiser than m, • 1 Cor 1:25

MERCIFUL

are a gracious and m God. • Neh 9:31

“Blessed are the m, for they • Mt 5:7

For I will be m toward • Heb 8:12

MERCY

Surely goodness and m shall • Ps 23:6

Have m on me, O God, • Ps 51:1

‘I desire m, and not sacrifice.’ • Mt 9:13

“I will have m on whom I • Rom 9:15

But God, being rich in m, • Eph 2:4

M triumphs over judgment. • Jas 2:13

According to his great m, • 1 Pt 1:3

MESSAGE

and entrusting to us the m • 2 Cor 5:19

so that through me the m • 2 Tm 4:17

For since the m declared by • Heb 2:2

MESSIAH

“We have found the M ” • Jn 1:41

“I know that M is coming (he • Jn 4:25

MIGHTY

These were the m men who • Gn 6:4

How the m have fallen! • 2 Sm 1:19

The Lord, strong and m, the • Ps 24:8

The M One, God the Lord, • Ps 50:1

M God, Everlasting Father, • Is 9:6

a m one who will save; he • Zep 3:17

under the m hand of God so • 1 Pt 5:6

MILE

forces you to go one m, • Mt 5:41

MILK

a land flowing with m and • Ex 3:8

I fed you with m, not solid • 1 Cor 3:2

MILLSTONE

great m fastened around his • Mt 18:6

MIND

he should change his m. • Nm 23:19

and will not change his m, • Ps 110:4

peace whose m is stayed on • Is 26:3

soul and with all your m. • Mt 22:37

by the renewal of your m, • Rom 12:2

my spirit prays but my m • 1 Cor 14:14

and will not change his m, • Heb 7:21

have unity of m, sympathy, • 1 Pt 3:8

MINDS

you who test the m and hearts, • Ps 7:9

put my laws into their m, • Heb 8:10

MINISTERING

and the angels were m to • Mk 1:13

Are they not all m spirits • Heb 1:14

MINISTRY

and to the m of the word.” • Acts 6:4

us the m of reconciliation; • 2 Cor 5:18

an evangelist, fulfill your m. • 2 Tm 4:5

Christ has obtained a m that • Heb 8:6

MIRACLES

his m and the judgments • 1 Chr 16:12

the working of m, • 1 Cor 12:10

and various m and by gifts • Heb 2:4

MIRROR

For now we see in a m • 1 Cor 13:12

MISERY

over the m of Israel. • Jgs 10:16

their paths are ruin and m, • Rom 3:16

MISLEADS

“‘Cursed be anyone who m • Dt 27:18

Whoever m the upright • Prv 28:10

MIST

and a m was going up from • Gn 2:6

a cloud and your sins like m ; • Is 44:22

For you are a m that • Jas 4:14

MOCK

All who see me m me; they • Ps 22:7

And they will m him and • Mk 10:34

MOCKED

And at noon Elijah m • 1 Kgs 18:27

they m him, saying, “Hail, • Mt 27:29

not be deceived: God is not m, • Gal 6:7

MODESTY

treated with greater m, • 1 Cor 12:23

with m and self-control, • 1 Tm 2:9

MOMENT

joy of the godless but for a m ? • Jb 20:5

For his anger is but for a m, • Ps 30:5

in a m, in the twinkling • 1 Cor 15:52

MONEY

and he who has no m, come, • Is 55:1

nor bag, nor bread, nor m ; • Lk 9:3

the gift of God with m ! • Acts 8:20

For the love of m is a root • 1 Tm 6:10

MOON

fingers, the m and the stars, • Ps 8:3

and the m will not give its • Mt 24:29

and the m to blood, • Acts 2:20

MORNING

evening and there was m, • Gn 1:5

in the m you hear my voice; • Ps 5:3

they are new every m ; • Lam 3:23

of David, the bright m star.” • Rv 22:16

MORTAL

‘Can m man be in the right • Jb 4:17

and the m puts on • 1 Cor 15:54

MOSES

Now M was keeping the flock • Ex 3:1

while M went up to God. • Ex 19:3

just as M also was faithful in • Heb 3:2

And they sing the song of M, • Rv 15:3

MOTHER

and his m and hold fast • Gn 2:24

because she was the m of all • Gn 3:20

cursed his father or his m ; • Lv 20:9

foolish man despises his m. • Prv 15:20

As one whom his m comforts, • Is 66:13

When his m Mary had been • Mt 1:18

MOTHER’S

my m womb, and naked shall • Jb 1:21

MOUNTAIN

came to Horeb, the m of God. • Ex 3:1

city of our God! His holy m, • Ps 48:1

the Spirit to a great, high m, • Rv 21:10

MOUNTAINS

How beautiful upon the m • Is 52:7

the m and the hills before • Is 55:12

faith, so as to remove m, • 1 Cor 13:2

MOURN

and those who m are lifted to • Jb 5:11

a time to laugh; a time to m, • Eccl 3:4

God; to comfort all who m ; • Is 61:2

“Blessed are those who m, • Mt 5:4

MOURNING

and your days of m shall be • Is 60:20

I will turn their m into joy; • Jer 31:13

neither shall there be m, nor • Rv 21:4

MOUTH

shall not depart from your m, • Jos 1:8

Let the words of my m and • Ps 19:14

He put a new song in my m, • Ps 40:3

in your m and covered you • Is 51:16

of the heart the m speaks. • Mt 12:34

MULTIPLY

“Be fruitful and m and fill • Gn 1:22

they shall be fruitful and m. • Jer 23:3

I will bless you and m you.” • Heb 6:14

MULTITUDE

and will cover a m of sins. • Jas 5:20

since love covers a m of sins. • 1 Pt 4:8

a great m that no one could • Rv 7:9

MURDER

“You shall not m. • Ex 20:13

those of old, ‘You shall not m ; • Mt 5:21

adultery, You shall not m, • Rom 13:9

MURDERER

The m shall be put to death. • Nm 35:16

you suffer as a m or a thief • 1 Pt 4:15

hates his brother is a m, • 1 Jn 3:15

MURDERERS

fathers and mothers, for m, • 1 Tm 1:9

the detestable, as for m, • Rv 21:8

MUSIC

you, O Lord, I will make m. • Ps 101:1

and we will play my m on • Is 38:20

MUSTARD

like a grain of m seed that a • Mt 13:31

faith like a grain of m seed, • Mt 17:20

MYSTERY

you to understand this m, • Rom 11:25

I tell you a m. We shall • 1 Cor 15:51

MYTHS

truth and wander off into m. • 2 Tm 4:4

Jewish m and the commands • Ti 1:14

devised m when we made • 2 Pt 1:16

NAKED

were both n and were not • Gn 2:25

And he said, “N I came from • Jb 1:21

house; when you see the n, • Is 58:7

NAME

This is my n forever, and • Ex 3:15

“You shall not take the n of • Ex 20:7

to put his n and make his • Dt 12:5

build the house for my n.’ • 1 Kgs 5:5

A good n is to be chosen • Prv 22:1

my people shall know my n. • Is 52:6

had concern for my holy n, • Ez 36:21

everyone whose n shall be • Dn 12:1

him, who believed in his n, • Jn 1:12

Whatever you ask in my n, • Jn 14:13

you may have life in his n. • Jn 20:31

for there is no other n • Acts 4:12

do everything in the n of • Col 3:17

as the n he has inherited • Heb 1:4

And if anyone’s n was not • Rv 20:15

NAME’S

for my n sake, and you have • Rv 2:3

NAMES

but rejoice that your n are • Lk 10:20

earth whose n have not been • Rv 17:8

NATION

I will make of you a great n, • Gn 12:2

Blessed is the n whose God • Ps 33:12

a royal priesthood, a holy n, • 1 Pt 2:9

NATIONS

father of a multitude of n. • Gn 17:4

He makes n great, and he • Jb 12:23

Behold, the n are like a drop • Is 40:15

And the n will know that I • Ez 36:23

kingdom, that all peoples, n, • Dn 7:14

and make disciples of all n, • Mt 28:19

first be proclaimed to all n. • Mk 13:10

proclaimed among the n, • 1 Tm 3:16

NATURAL

n relations for those • Rom 1:26

not spare the n branches, • Rom 11:21

The n person does not • 1 Cor 2:14

If there is a n body, • 1 Cor 15:44

NATURE

by n do what the law • Rom 2:14

the exact imprint of his n, • Heb 1:3

NEED

lend him sufficient for his n, • Dt 15:8

to share with anyone in n. • Eph 4:28

every n of yours according • Phil 4:19

grace to help in time of n. • Heb 4:16

NEEDY

out her hands to the n. • Prv 31:20

NEGLECT

and be wise, and do not n it. • Prv 8:33

Do not n to show hospitality • Heb 13:2

NEIGHBOR

but you shall love your n • Lv 19:18

Whoever despises his n is • Prv 14:21

Better is a n who is near • Prv 27:10

Let each of us please his n • Rom 15:2

“You shall love your n as • Gal 5:14

speak the truth with his n, • Eph 4:25

each one his n and each • Heb 8:11

NEIGHBOR’S

your n wife, or his male • Ex 20:17

n landmark, which the men • Dt 19:14

your n house, lest he have • Prv 25:17

NEW

Sing to him a n song; play • Ps 33:3

He put a n song in my mouth, • Ps 40:3

and there is nothing n • Eccl 1:9

“For behold, I create n • Is 65:17

And I will give you a n • Ez 36:26

Neither is n wine put into • Mt 9:17

A n teaching with authority! • Mk 1:27

you is the n covenant in my • Lk 22:20

Christ, he is a n creation. • 2 Cor 5:17

uncircumcision, but a n creation. • Gal 6:15

and have put on the n self, • Col 3:10

NEWS

and the poor have good n • Mt 11:5

I bring you good n of great • Lk 2:10

And this word is the good n • 1 Pt 1:25

NIGHT

and the darkness he called N. • Gn 1:5

But the n is long, and I am • Jb 7:4

law he meditates day and n. • Ps 1:2

my covenant with the n, • Jer 33:20

come like a thief in the n. • 1 Thes 5:2

And n will be no more. They • Rv 22:5

NOAH

Then the Lord said to N, “Go • Gn 7:1

For as were the days of N, so • Mt 24:37

By faith N, being warned by • Heb 11:7

NOBLE

for I will speak n things, • Prv 8:6

not many were of n birth. • 1 Cor 1:26

he desires a n task. • 1 Tm 3:1

NOTHING

strong drink, and eat n unclean, • Jgs 13:4

there is n on earth that I desire • Ps 73:25

shall take n for his toil that he • Eccl 5:15

All who fashion idols are n, • Is 44:9

arm! N is too hard for you. • Jer 32:17

for apart from me you can do n. • Jn 15:5

know that n good dwells in me, • Rom 7:18

made himself n, taking the form • Phil 2:7

we brought n into the world, • 1 Tm 6:7

NUMBER

if you are able to n them.” • Gn 15:5

So teach us to n our days • Ps 90:12

brings out their host by n, • Is 40:26

multitude that no one could n, • Rv 7:9

of a man, and his n is 666. • Rv 13:18

OATH

is keeping the o that he swore • Dt 7:8

you, Do not take an o at all, • Mt 5:34

by earth or by any other o, • Jas 5:12

OBEDIENCE

and to him shall be the o of • Gn 49:10

so by the one man’s o the • Rom 5:19

he learned o through what • Heb 5:8

OBEDIENT

priests became o to the faith. • Acts 6:7

become o from the heart • Rom 6:17

you are o in everything. • 2 Cor 2:9

OBEY

“But if you carefully o his • Ex 23:22

who will not o the voice of • Dt 21:18

If you o the commandments • Dt 30:16

Behold, to o is better than • 1 Sm 15:22

“We must o God rather • Acts 5:29

Children, o your parents in • Col 3:20

who do not o the gospel of • 2 Thes 1:8

who do not o the gospel of • 1 Pt 4:17

OBTAINED

The elect o it, but the rest • Rom 11:7

In him we have o an • Eph 1:11

But as it is, Christ has o a • Heb 8:6

OFFENDED

A brother o is more • Prv 18:19

the one who is not o by me.” • Mt 11:6

OFFENSE

stumbling, and a rock of o ; • Rom 9:33

In that case the o of the cross • Gal 5:11

OFFERING

the lamb for a burnt o, • Gn 22:8

sacrifice and o you have not • Ps 40:6

be pleased with a burnt o. • Ps 51:16

So if you are o your gift at • Mt 5:23

OFFERINGS

burnt o and sacrifices.” • Mk 12:33

“Sacrifices and o you have • Heb 10:5

OFFSPRING

and between your o and her • Gn 3:15

I will make your o as the • Gn 13:16

then you are Abraham’s o, • Gal 3:29

OIL

you anoint my head with o ; • Ps 23:5

the o of gladness instead of • Is 61:3

anointing him with o in the • Jas 5:14

OLD

The o has passed away; • 2 Cor 5:17

than the o as the covenant • Heb 8:6

OLIVE

although a wild o shoot, • Rom 11:17

These are the two o trees • Rv 11:4

OMEGA

I am the Alpha and the O, • Rv 21:6

OPEN

I have set before you an o • Rv 3:8

“Who is worthy to o the scroll • Rv 5:2

OPENED

eat of it your eyes will be o, • Gn 3:5

yet he o not his mouth; • Is 53:7

I see the heavens o, • Acts 7:56

OPENS

the Lord o the eyes of the • Ps 146:8

my voice and o the door, • Rv 3:20

OPINIONS

between two different o ? • 1 Kgs 18:21

but not to quarrel over o. • Rom 14:1

OPPORTUNITY

But sin, seizing an o • Rom 7:8

So then, as we have o, let us • Gal 6:10

and give no o to the devil. • Eph 4:27

OPPRESS

wrong a sojourner or o him, • Ex 22:21

do not o the widow, the • Zec 7:10

OPPRESSED

executes justice for the o, • Ps 146:7

He was o, and he was afflicted • Is 53:7

ORGIES

the o on the mountains. Truly • Jer 3:23

not in o and drunkenness, • Rom 13:13

ORPHANS

“I will not leave you as o ; • Jn 14:18

to visit o and widows in • Jas 1:27

OUTSIDERS

I to do with judging o ? • 1 Cor 5:12

Walk in wisdom toward o, • Col 4:5

be well thought of by o, • 1 Tm 3:7

OVERCOME

and the darkness has not o it. • Jn 1:5

Do not be o by evil, but • Rom 12:21

OVERCOMES

For whatever o a person, • 2 Pt 2:19

born of God o the world. • 1 Jn 5:4

OVERSEER

aspires to the office of o, • 1 Tm 3:1

For an o, as God’s steward, • Ti 1:7

and O of your souls. • 1 Pt 2:25

OX

lion shall eat straw like the o. • Is 11:7

“You shall not muzzle an o • 1 Cor 9:9

PAGANS

not tolerated even among p, • 1 Cor 5:1

No, I imply that what p • 1 Cor 10:20

PAIN

in p you shall bring forth • Gn 3:16

nor crying, nor p anymore, • Rv 21:4

PAINFUL

and from the p toil of our • Gn 5:29

p rather than pleasant, • Heb 12:11

PARABLE

I will open my mouth in a p ; • Ps 78:2

to them without a p. • Mt 13:34

PARADISE

you will be with me in P.” • Lk 23:43

life, which is in the p of God.’ • Rv 2:7

PARDON

and p our iniquity and our • Ex 34:9

p my guilt, for it is great. • Ps 25:11

PARENTS

or brothers or p or children, • Lk 18:29

to save up for their p, • 2 Cor 12:14

obey your p in the Lord, • Eph 6:1

PARTAKERS

and p of the promise in • Eph 3:6

for you are all p with me of • Phil 1:7

may become p of the divine • 2 Pt 1:4

PARTIAL

who is not p and takes no • Dt 10:17

the p will pass away. • 1 Cor 13:10

PARTIALITY

You shall not show p, and • Dt 16:19

P in judging is not good. • Prv 24:23

But if you show p, you are • Jas 2:9

PARTICIPATION

is it not a p in the blood • 1 Cor 10:16

love, any p in the Spirit, • Phil 2:1

PARTNERSHIP

For what p has righteousness • 2 Cor 6:14

because of your p in the • Phil 1:5

PASS

the blood, I will p over you, • Ex 12:13

and it shall not p away. • Ps 148:6

Heaven and earth will p • Lk 21:33

and then the heavens will p • 2 Pt 3:10

PASSION

than to burn with p. • 1 Cor 7:9

not in the p of lust like • 1 Thes 4:5

PASSIONS

ungodliness and worldly p, • Ti 2:12

do not be conformed to the p • 1 Pt 1:14

PASSOVER

in haste. It is the Lord’s P. • Ex 12:11

and keep the P to the Lord • Dt 16:1

and they prepared the P. • Mt 26:19

intending after the P to • Acts 12:4

For Christ, our P lamb, • 1 Cor 5:7

PASTURE

people, and the sheep of his p. • Ps 100:3

and on rich p they shall • Ez 34:14

will go in and out and find p. • Jn 10:9

PATH

known to me the p of life; • Ps 16:11

is on the p to life, • Prv 10:17

The p of the righteous is • Is 26:7

some seeds fell along the p, • Mt 13:4

PATHS

he will make straight your p. • Prv 3:6

the Lord; make his p straight.’ • Mt 3:3

and make straight p for • Heb 12:13

PATIENCE

has endured with much p • Rom 9:22

peace, p, kindness, goodness, • Gal 5:22

perfect p as an example • 1 Tm 1:16

PATIENT

hope, be p in tribulation, • Rom 12:12

Love is p and kind; love • 1 Cor 13:4

Be p, therefore, brothers, until • Jas 5:7

but is p toward you, not • 2 Pt 3:9

PATIENTLY

I waited p for the Lord; he • Ps 40:1

to teach, p enduring evil, • 2 Tm 2:24

PAUL

who was also called P, • Acts 13:9

PAY

wrath will p the penalty, • Prv 19:19

Is it lawful to p taxes to • Mt 22:17

P to all what is owed to • Rom 13:7

PEACE

upon you and give you p. • Nm 6:26

good; seek p and pursue it. • Ps 34:14

for war, and a time for p. • Eccl 3:8

Everlasting Father, Prince of P. • Is 9:6

You keep him in perfect p • Is 26:3

We looked for p, but no good • Jer 8:15

come to bring p to the earth. • Mt 10:34

that in me you may have p. • Jn 16:33

preaching good news of p • Acts 10:36

we have p with God • Rom 5:1

God of confusion but of p. • 1 Cor 14:33

joy, p, patience, kindness, • Gal 5:22

of the Spirit in the bond of p. • Eph 4:3

given by the gospel of p. • Eph 6:15

And the p of God, which • Phil 4:7

And let the p of Christ rule • Col 3:15

faith, love, and p, • 2 Tm 2:22

PEACEMAKERS

“Blessed are the p, for they • Mt 5:9

PEARL

who, on finding one p of • Mt 13:46

the gates made of a single p, • Rv 21:21

PEARLS

and do not throw your p • Mt 7:6

and gold or p or costly attire, • 1 Tm 2:9

PENTECOST

When the day of P arrived, • Acts 2:1

PEOPLE

“Behold, they are one p, • Gn 11:6

take you to be my p, and I will be • Ex 6:7

Your p shall be my p, and • Ru 1:16

shall be shepherd of my p Israel, • 2 Sm 5:2

The Lord is the strength of his p ; • Ps 28:8

the Lord will not forsake his p ; • Ps 94:14

know, my p do not understand.” • Is 1:3

But my p have forgotten me; • Jer 18:15

My P, for you are not my p, • Hos 1:9

who will shepherd my p Israel.’” • Mt 2:6

many in this city who are my p • Acts 18:10

purify for himself a p for his own • Ti 2:14

propitiation for the sins of the p. • Heb 2:17

a p for his own possession • 1 Pt 2:9

PEOPLES

Clap your hands, all p ! Shout • Ps 47:1

all nations! Extol him, all p ! • Ps 117:1

kingdom, that all p, nations, • Dn 7:14

the hills; and p shall flow to it, • Mi 4:1

PERFECT

My dove, my p one, is the only • Sg 6:9

You keep him in p peace • Is 26:3

for my power is made p in • 2 Cor 12:9

that you may be p and • Jas 1:4

Every good gift and every p • Jas 1:17

but p love casts out fear. • 1 Jn 4:18

PERFECTION

I have seen a limit to all p, • Ps 119:96

Now if p had been attainable • Heb 7:11

PERISH

They will p, but you will • Ps 102:26

you will all likewise p. • Lk 13:3

life, and they will never p, • Jn 10:28

PERISHABLE

For this p body must put • 1 Cor 15:53

not with p things such as • 1 Pt 1:18

PERSECUTE

pray for those who p you, • Mt 5:44

me, they will also p you. • Jn 15:20

Bless those who p you; • Rom 12:14

PERSECUTED

bless; when p, we endure; • 1 Cor 4:12

in Christ Jesus will be p, • 2 Tm 3:12

PERSIST

P in this, for by so doing • 1 Tm 4:16

As for those who p in sin, • 1 Tm 5:20

PERVERT

in secret to p the ways of • Prv 17:23

who p the grace of our God • Jude 1:4

PERVERTS

“‘Cursed be anyone who p • Dt 27:19

PHARISEE

You blind P ! First clean the • Mt 23:26

“Brothers, I am a P, a son • Acts 23:6

Hebrews; as to the law, a P ; • Phil 3:5

PHILOSOPHY

captive by p and empty deceit, • Col 2:8

PIERCED

they have p my hands and • Ps 22:16

on him whom they have p, • Zec 12:10

PILATE

him over to P the governor. • Mt 27:2

P answered, “What I have • Jn 19:22

PILLAR

and she became a p of salt. • Gn 19:26

by day in a p of cloud to • Ex 13:21

a p and buttress of the truth • 1 Tm 3:15

PIT

He drew me up from the p of • Ps 40:2

your life from the p, • Ps 103:4

and threw him into the p, • Rv 20:3

PLACES

blessing in the heavenly p, • Eph 1:3

once for all into the holy p, • Heb 9:12

PLAGUE

“Yet one p more I will bring • Ex 11:1

earth with every kind of p, • Rv 11:6

PLAN

Do not p evil against your • Prv 3:29

p and foreknowledge of • Acts 2:23

as a p for the fullness of • Eph 1:10

PLANNED

I p from days of old • 2 Kgs 19:25

“As I have p, so shall it be, • Is 14:24

PLANS

desire and fulfill all your p ! • Ps 20:4

the p of his heart to all • Ps 33:11

P are established by • Prv 20:18

But he who is noble p noble • Is 32:8

PLANTS

vegetation, p yielding seed, • Gn 1:11

So neither he who p nor • 1 Cor 3:7

Who p a vineyard without • 1 Cor 9:7

PLAYED

“‘We p the flute for you, • Lk 7:32

anyone know what is p ? • 1 Cor 14:7

PLEAD

If you will seek God and p • Jb 8:5

and to the Lord I p for mercy: • Ps 30:8

PLEASANT

tree that is p to the sight • Gn 2:9

Behold, how good and p it is • Ps 133:1

How beautiful and p you are, • Sg 7:6

PLEASE

This will p the Lord more • Ps 69:31

but to p God who tests our • 1 Thes 2:4

since his aim is to p the one • 2 Tm 2:4

PLEASED

with whom I am well p.” • Mt 3:17

commended as having p God. • Heb 11:5

PLEASES

for this p the Lord. • Col 3:20

and do what p him. • 1 Jn 3:22

PLEASING

May my meditation be p to • Ps 104:34

of the Lord, fully p to him, • Col 1:10

for such sacrifices are p to • Heb 13:16

PLEASURE

but the Lord takes p in • Ps 147:11

lovers of p rather than • 2 Tm 3:4

PLEASURES

cares and riches and p of life, • Lk 8:14

POLLUTED

And they p the house of • 2 Chr 36:14

spring or a p fountain is a • Prv 25:26

from the things p by idols, • Acts 15:20

POOR

But there will be no p among • Dt 15:4

The Lord makes p and • 1 Sm 2:7

and the hope of the p shall • Ps 9:18

delivering the p from him • Ps 35:10

who is generous to the p. • Prv 14:21

Better is a p person who • Prv 19:1

defend the rights of the p • Prv 31:9

“Blessed are the p in spirit, • Mt 5:3

possess and give to the p, • Mt 19:21

For you always have the p • Mt 26:11

for your sake he became p, • 2 Cor 8:9

those who are p in the world • Jas 2:5

PORTION

my heart and my p forever. • Ps 73:26

they shall possess a double p ; • Is 61:7

“The Lord is my p,” says • Lam 3:24

POSSESS

to give you this land to p.” • Gn 15:7

the land to you to p it. • Nm 33:53

and p the kingdom forever, • Dn 7:18

POSSESSION

I will give it to you for a p. • Ex 6:8

a better p and an abiding • Heb 10:34

a people for his own p, • 1 Pt 2:9

POSSESSIONS

in the abundance of his p.” • Lk 12:15

POSSIBLE

with God all things are p.” • Mt 19:26

that by any means p I may • Phil 3:11

POTTER

Shall the p be regarded as • Is 29:16

as it seemed good to the p to • Jer 18:4

Has the p no right over the • Rom 9:21

POURED

Spirit was p out even on • Acts 10:45

has been p into our hearts • Rom 5:5

For I am already being p • 2 Tm 4:6

POVERTY

sleep, lest you come to p ; • Prv 20:13

give me neither p nor riches; • Prv 30:8

but she out of her p has put • Mk 12:44

p have overflowed in • 2 Cor 8:2

so that you by his p might • 2 Cor 8:9

POWER

God is exalted in his p ; • Jb 36:22

He gives p to the faint, and • Is 40:29

Scriptures nor the p of God. • Mt 22:29

God after it has come with p.” • Mk 9:1

And the p of the Lord was • Lk 5:17

But you will receive p when • Acts 1:8

surpassing p belongs to God • 2 Cor 4:7

with p through his Spirit • Eph 3:16

the p of his resurrection, • Phil 3:10

be strengthened with all p, • Col 1:11

godliness, but denying its p. • 2 Tm 3:5

by the word of his p. • Heb 1:3

the second death has no p, • Rv 20:6

POWERFUL

The voice of the Lord is p ; • Ps 29:4

not many were p, • 1 Cor 1:26

in the p working of God, • Col 2:12

POWERS

nor things to come, nor p, • Rom 8:38

against the cosmic p over • Eph 6:12

and p having been subjected • 1 Pt 3:22

PRACTICE

P these things, immerse • 1 Tm 4:15

for if you p these qualities • 2 Pt 1:10

of God makes a p of sinning, • 1 Jn 3:9

PRAISE

is my God, and I will p him, • Ex 15:2

Lord and p him in holy • 2 Chr 20:21

his p shall continually be in • Ps 34:1

and his courts with p ! Give • Ps 100:4

Let my soul live and p • Ps 119:175

Let another p you, and not • Prv 27:2

and p the name of the Lord • Jl 2:26

you have prepared p ’?” • Mt 21:16

I will sing p with my • 1 Cor 14:15

cheerful? Let him sing p. • Jas 5:13

PRAISING

p and giving thanks to the • Ezr 3:11

glorifying and p God for all • Lk 2:20

p God and having favor • Acts 2:47

PRAY

by ceasing to p for you, • 1 Sm 12:23

and my God, for to you do I p. • Ps 5:2

P for the peace of Jerusalem! • Ps 122:6

“And when you p, you must • Mt 6:5

P then like this: “Our Father • Mt 6:9

therefore p earnestly to the • Mt 9:38

know what to p for as we • Rom 8:26

should p for the power • 1 Cor 14:13

PRAYER

plea; the Lord accepts my p. • Ps 6:9

a house of p for all peoples.” • Is 56:7

house of p,’ but you make it • Mt 21:13

devoting themselves to p, • Acts 1:14

but in everything by p and • Phil 4:6

And the p of faith will save • Jas 5:15

his ears are open to their p. • 1 Pt 3:12

PRAYERS

breaking of bread and the p. • Acts 2:42

supplications, p, intercessions, • 1 Tm 2:1

PRAYING

And whenever you stand p, • Mk 11:25

I am p for them. I am not • Jn 17:9

were p and singing hymns • Acts 16:25

p at all times in the Spirit, • Eph 6:18

and p in the Holy Spirit • Jude 1:20

PREACH

that time Jesus began to p, • Mt 4:17

For they p, but do not practice • Mt 23:3

continued to p the gospel. • Acts 14:7

ambition to p the gospel, • Rom 15:20

to p to the Gentiles the • Eph 3:8

p the word; be ready in • 2 Tm 4:2

PREACHED

to the one we p to you, • Gal 1:8

those who p the good news • 1 Pt 1:12

PREACHING

And he was p the word to • Mk 2:2

lest after p to others I • 1 Cor 9:27

labor in p and teaching. • 1 Tm 5:17

through the p with which I • Ti 1:3

PRECEPTS

the p of the Lord are right, • Ps 19:8

I will meditate on your p • Ps 119:15

for I give you good p ; do not • Prv 4:2

PRECIOUS

How p is your steadfast love, • Ps 36:7

P in the sight of the Lord is • Ps 116:15

She is far more p than • Prv 31:10

tested stone, a p cornerstone, • Is 28:16

more p than gold that • 1 Pt 1:7

PREDESTINED

he also p to be conformed • Rom 8:29

he p us for adoption as sons • Eph 1:5

PREPARE

‘P the way of the Lord; • Mt 3:3

And if I go and p a place for • Jn 14:3

PREPARED

always being p to make a • 1 Pt 3:15

PRESENCE

bread of the P on the table • Ex 25:30

Let us come into his p with • Ps 95:2

now to appear in the p of • Heb 9:24

PRESERVES

The Lord p the faithful but • Ps 31:23

is that wisdom p the life of • Eccl 7:12

PREVAIL

not by might shall a man p. • 1 Sm 2:9

but they shall not p over • Jer 15:20

PRICE

the p of wisdom is above • Jb 28:18

you were bought with a p. • 1 Cor 6:20

the water of life without p. • Rv 22:17

PRIDE

P goes before destruction, • Prv 16:18

One’s p will bring him low, • Prv 29:23

and p of life — • 1 Jn 2:16

PRIEST

“You are a p forever after • Ps 110:4

For we do not have a high p • Heb 4:15

PRIESTHOOD

but he holds his p permanently • Heb 7:24

house, to be a holy p, • 1 Pt 2:5

PRIESTS

a kingdom of p and a holy • Ex 19:6

a kingdom and p to our God, • Rv 5:10

PRISON

from the p those who sit in • Is 42:7

I was in p and you came to • Mt 25:36

those who are in p, • Heb 13:3

PRIZE

only one receives the p ? • 1 Cor 9:24

goal for the p of the upward • Phil 3:14

PROCLAIM

I will p and tell of them, yet • Ps 40:5

p on the housetops. • Mt 10:27

“Go into all the world and p • Mk 16:15

PRODUCED

p in me all kinds of • Rom 7:8

For no prophecy was ever p • 2 Pt 1:21

PRODUCES

and pressing anger p strife. • Prv 30:33

For godly grief p a • 2 Cor 7:10

of your faith p steadfastness. • Jas 1:3

PROFESS

women who p godliness — • 1 Tm 2:10

They p to know God, but they • Ti 1:16

PROFIT

Riches do not p in the day of • Prv 11:4

For what will it p a man if • Mt 16:26

PROMISE

his p that he made. • 1 Kgs 8:20

Therefore, while the p of • Heb 4:1

And this is the p that he • 1 Jn 2:25

PROMISED

will bless you, as he p you, • Dt 15:6

able to do what he had p. • Rom 4:21

the p Spirit through faith. • Gal 3:14

for he who p is faithful. • Heb 10:23

PROMISES

all the good p that the Lord • Jos 21:45

his precious and very great p, • 2 Pt 1:4

PROPERLY

Let us walk p as in the • Rom 13:13

behaving p toward his • 1 Cor 7:36

so that you may walk p • 1 Thes 4:12

PROPHECIES

As for p, they will pass • 1 Cor 13:8

Do not despise p, • 1 Thes 5:20

PROPHECY

to us, let us use them: if p, • Rom 12:6

of miracles, to another p, • 1 Cor 12:10

that no p of Scripture comes • 2 Pt 1:20

PROPHESY

to me, “P over these bones, • Ez 37:4

and your daughters shall p, • Jl 2:28

did we not p in your name, • Mt 7:22

PROPHET

I will raise up for them a p • Dt 18:18

The one who receives a p • Mt 10:41

thinks that he is a p, • 1 Cor 14:37

PROPHETIC

Where there is no p vision • Prv 29:18

And if I have p powers, • 1 Cor 13:2

the p word more fully confirmed, • 2 Pt 1:19

PROPHETS

ones, do my p no harm!” • Ps 105:15

to abolish the Law or the P ; • Mt 5:17

for this is the Law and the P. • Mt 7:12

To him all the p bear • Acts 10:43

and the spirits of p are • 1 Cor 14:32

the p, the evangelists, • Eph 4:11

for many false p have gone • 1 Jn 4:1

PROPITIATION

forward as a p by his blood, • Rom 3:25

to make p for the sins of the • Heb 2:17

He is the p for our sins, and • 1 Jn 2:2

PROSPERITY

I saw the p of the wicked. • Ps 73:3

In the day of p be joyful, • Eccl 7:14

PROSTITUTE

them members of a p ? • 1 Cor 6:15

the p justified by works • Jas 2:25

PROSTITUTES

but a companion of p • Prv 29:3

the tax collectors and the p • Mt 21:31

PROSTRATE

Then I lay p before the Lord • Dt 9:18

and they shall p themselves; • Is 49:7

PROTECTS

the Lord p him and keeps • Ps 41:2

was born of God p him, • 1 Jn 5:18

PROUD

of the p but maintains the • Prv 15:25

is better than the p in spirit. • Eccl 7:8

it says, “God opposes the p, • Jas 4:6

PROVE

P me, O Lord, and try me; test • Ps 26:2

but to p by the earnestness • 2 Cor 8:8

p themselves blameless. • 1 Tm 3:10

PROVERB

I will incline my ear to a p ; • Ps 49:4

to understand a p and a • Prv 1:6

What the true p says has • 2 Pt 2:22

PROVIDE

Abraham said, “God will p • Gn 22:8

he will also p the way of • 1 Cor 10:13

But if anyone does not p for • 1 Tm 5:8

PROVIDED

O God, you p for the needy. • Ps 68:10

will be richly p for you an • 2 Pt 1:11

PROVIDES

He p food for those who fear • Ps 111:5

yet night and p food for her • Prv 31:15

who richly p us with • 1 Tm 6:17

PROVOKE

God, so as to p him to anger, • Dt 4:25

Shall we p the Lord to • 1 Cor 10:22

do not p your children, • Col 3:21

PRUDENT

restrains his lips is p. • Prv 10:19

but the p gives thought to • Prv 14:15

Therefore he who is p will • Am 5:13

PUNISH

then I will p their • Ps 89:32

I will p the world for its evil, • Is 13:11

by him to p those who do • 1 Pt 2:14

PUNISHMENT

Cain said to the Lord, “My p • Gn 4:13

They will suffer the p of • 2 Thes 1:9

For fear has to do with p, • 1 Jn 4:18

PURE

The words of the Lord are p • Ps 12:6

clean hands and a p heart, • Ps 24:4

“I have made my heart p ; • Prv 20:9

is just, whatever is p, • Phil 4:8

of others; keep yourself p. • 1 Tm 5:22

To the p, all things are p, • Ti 1:15

PURGE

P me with hyssop, and I shall • Ps 51:7

“P the evil person from • 1 Cor 5:13

PURIFICATION

sprinkle the water of p upon • Nm 8:7

After making p for sins, he • Heb 1:3

PURIFIED

with the p you show • Ps 18:26

Having p your souls by your • 1 Pt 1:22

PURIFY

p our conscience from dead • Heb 9:14

sinners, and p your hearts, • Jas 4:8

PURITY

He who loves p of heart, • Prv 22:11

in love, in faith, in p. • 1 Tm 4:12

PURPOSE

and that no p of yours can be • Jb 42:2

The Lord will fulfill his p • Ps 138:8

made everything for its p, • Prv 16:4

I will accomplish all my p,’ • Is 46:10

accomplish that which I p, • Is 55:11

For this p I was born and • Jn 18:37

called according to his p. • Rom 8:28

according to the p of his will, • Eph 1:5

unchangeable character of his p, • Heb 6:17

and you have seen the p of • Jas 5:11

PURSUE

P love, and earnestly • 1 Cor 14:1

let him seek peace and p it. • 1 Pt 3:11

QUARREL

so quit before the q breaks • Prv 17:14

God not to q about words, • 2 Tm 2:14

obtain, so you fight and q. • Jas 4:2

QUARRELING

hands without anger or q ; • 1 Tm 2:8

no one, to avoid q, to be gentle, • Ti 3:2

QUARRELSOME

house shared with a q wife. • Prv 21:9

not q, not a lover of money. • 1 Tm 3:3

QUEEN

made her q instead of Vashti. • Est 2:17

hand stands the q in gold of • Ps 45:9

The q of the South will rise • Mt 12:42

QUICK

A man of q temper acts • Prv 14:17

let every person be q to hear, • Jas 1:19

QUIET

he will q you by his love; • Zep 3:17

lead a peaceful and q life, • 1 Tm 2:2

of a gentle and q spirit, • 1 Pt 3:4

QUIETLY

wait q for the salvation • Lam 3:26

and to aspire to live q, • 1 Thes 4:11

RABBI

But you are not to be called r, • Mt 23:8

“R ” (which means Teacher), • Jn 1:38

RACE

under the sun the r is not to • Eccl 9:11

fight, I have finished the r, • 2 Tm 4:7

endurance the r that is set • Heb 12:1

RADIANT

Those who look to him are r, • Ps 34:5

My beloved is r and ruddy, • Sg 5:10

and his clothes became r, • Mk 9:3

RAIN

not caused it to r on the land, • Gn 2:5

I will send r on the earth • Gn 7:4

and sends r on the just and • Mt 5:45

RAISE

and I will r him up on the • Jn 6:40

whom he did not r if it is • 1 Cor 15:15

Jesus will r us also with • 2 Cor 4:14

RAISED

he who r Christ Jesus from • Rom 8:11

that God r him from the • Rom 10:9

who r him from the dead • 1 Pt 1:21

RANSOM

But God will r my soul from • Ps 49:15

and to give his life as a r • Mt 20:28

RANSOMED

knowing that you were r • 1 Pt 1:18

and by your blood you r • Rv 5:9

RAVENS

And the r brought him • 1 Kgs 17:6

Consider the r : they neither • Lk 12:24

READ

the Covenant and r it in the • Ex 24:7

They r from the book, from • Neh 8:8

to be known and r by all. • 2 Cor 3:2

REAP

and sow trouble r the same. • Jb 4:8

will also r bountifully. • 2 Cor 9:6

one sows, that will he also r. • Gal 6:7

REASON

“Come now, let us r together, • Is 1:18

peaceable, gentle, open to r, • Jas 3:17

asks you for a r for the hope • 1 Pt 3:15

REBELLION

An evil man seeks only r, • Prv 17:11

your hearts as in the r, • Heb 3:8

REBUKE

Lord, r me not in your anger, • Ps 6:1

Better is open r than hidden • Prv 27:5

If your brother sins, r him, • Lk 17:3

r them in the presence of • 1 Tm 5:20

exhort and r with all • Ti 2:15

RECEIVE

blessed to give than to r.’” • Acts 20:35

you will r the inheritance as • Col 3:24

You ask and do not r, because • Jas 4:3

RECEIVES

For everyone who asks r, and • Mt 7:8

“Whoever r you r me, and • Mt 10:40

him r forgiveness of sins • Acts 10:43

RECOMPENSE

him, and his r before him. • Is 40:10

for the Lord is a God of r; • Jer 51:56

RECONCILE

and might r us both to God • Eph 2:16

and through him to r to • Col 1:20

RECONCILED

First be r to your brother, • Mt 5:24

else be r to her husband), • 1 Cor 7:11

RECONCILIATION

we have now received r. • Rom 5:11

means the r of the world, • Rom 11:15

gave us the ministry of r ; • 2 Cor 5:18

RED

set out from the R Sea, • Ex 15:22

to him who divided the R Sea • Ps 136:13

though they are r like • Is 1:18

crossed the R Sea as • Heb 11:29

REDEEM

and I will r you with an • Ex 6:6

R us for the sake of your • Ps 44:26

who gave himself for us to r • Ti 2:14

REDEEMED

Let the r of the Lord say so, • Ps 107:2

and you shall be r without • Is 52:3

and has r him from hands • Jer 31:11

O Lord; you have r my life. • Lam 3:58

for he has visited and r his • Lk 1:68

REDEEMER

For I know that my R lives, • Jb 19:25

O Lord, my rock and my r. • Ps 19:14

Holy One of Israel is your R, • Is 54:5

REDEEMS

The Lord r the life of his • Ps 34:22

who r your life from the pit, • Ps 103:4

that r them from the • Heb 9:15

REDEMPTION

then he shall give for the r • Ex 21:30

Take my right of r yourself, • Ru 4:6

He sent r to his people; he • Ps 111:9

because your r is drawing • Lk 21:28

through the r that is in • Rom 3:24

in whom we have r, the • Col 1:14

REFUGE

to be cities of r for you, • Nm 35:11

God is our r and strength, • Ps 46:1

But the Lord is a r to his • Jl 3:16

REGARD

So do not let what you r • Rom 14:16

we r no one according to • 2 Cor 5:16

“My son, do not r lightly the • Heb 12:5

REIGN

The Lord will r forever, • Ps 146:10

Let not sin therefore r in • Rom 6:12

For he must r until he • 1 Cor 15:25

REIGNS

The Lord r, let the earth • Ps 97:1

Lord our God the Almighty r. • Rv 19:6

REJECTED

builders r has become the • Ps 118:22

He was despised and r by • Is 53:3

the stone that was r by you, • Acts 4:11

and nothing is to be r if it is • 1 Tm 4:4

REJECTS

one who r me r him who sent • Lk 10:16

The one who r me and does • Jn 12:48

REJOICE

let us r and be glad in it. • Ps 118:24

and r in the wife of your • Prv 5:18

R with those who r, • Rom 12:15

R in the Lord always; again • Phil 4:4

REJOICES

is glad, and my whole being r; • Ps 16:9

and my spirit r in God my • Lk 1:47

but r with the truth. • 1 Cor 13:6

REJOICING

r that they were counted • Acts 5:41

as sorrowful, yet always r ; • 2 Cor 6:10

RELIGION

r and asceticism and • Col 2:23

R that is pure and undefiled • Jas 1:27

RELY

our God, for we r on you, • 2 Chr 14:11

But that was to make us r • 2 Cor 1:9

For all who r on works of • Gal 3:10

REMEMBER

I will see it and r the • Gn 9:16

R also your Creator in the • Eccl 12:1

and I will not r your sins. • Is 43:25

and I will r their sin no • Jer 31:34

they asked us to r the poor, • Gal 2:10

and I will r their sins no • Heb 8:12

REMEMBERS

he r that we are dust. • Ps 103:14

He r his covenant forever, • Ps 105:8

REMEMBRANCE

for you. Do this in r of me.” • Lk 22:19

you. Do this in r of me.” • 1 Cor 11:24

REMNANT

for you a r on earth, • Gn 45:7

A r will return, the r • Is 10:21

I will gather the r of Israel; • Mi 2:12

present time there is a r, • Rom 11:5

RENEWAL

wait, till my r should come. • Jb 14:14

but be transformed by the r • Rom 12:2

regeneration and r of the Holy • Ti 3:5

RENEWED

youth is r like the eagle’s. • Ps 103:5

is being r day by day. • 2 Cor 4:16

RENOUNCE

who does not r all that he • Lk 14:33

REPAY

The Lord r you for what you • Ru 2:12

R no one evil for evil, but • Rom 12:17

is mine; I will r.” And • Heb 10:30

REPENT

and r in dust and ashes.” • Jb 42:6

I tell you; but unless you r, • Lk 13:3

And Peter said to them, “R • Acts 2:38

REPENTANCE

righteous but sinners to r.” • Lk 5:32

and that r and forgiveness • Lk 24:47

produces a r that leads to • 2 Cor 7:10

but that all should reach r. • 2 Pt 3:9

REPENTS

who r than over ninety-nine • Lk 15:7

him, and if he r, forgive him, • Lk 17:3

REPROACH

overseer must be above r, • 1 Tm 3:2

and bear the r he endured. • Heb 13:13

REQUESTS

we have the r that we have • 1 Jn 5:15

REQUIRE

the Lord your God r of you, • Dt 10:12

and what does the Lord r of • Mi 6:8

RESCUE

deliver me and r me; • Ps 71:2

how to r the godly from • 2 Pt 2:9

RESCUES

He delivers and r ; he works • Dn 6:27

RESIST

R the devil, and he will flee • Jas 4:7

R him, firm in your faith, • 1 Pt 5:9

RESPECT

r to whom r is owed, • Rom 13:7

brothers, to r those who labor • 1 Thes 5:12

do it with gentleness and r, • 1 Pt 3:15

REST

is a Sabbath of solemn r, • Ex 31:15

and find r for your souls. • Jer 6:16

laden, and I will give you r. • Mt 11:28

RESTORE

R to me the joy of your • Ps 51:12

spiritual should r him in a • Gal 6:1

RESURRECTION

For in the r they neither • Mt 22:30

I am the r and the life. • Jn 11:25

So is it with the r of the • 1 Cor 15:42

through the r of Jesus Christ • 1 Pt 1:3

RETURN

For if you r to the Lord, • 2 Chr 30:9

it shall not r to me empty, • Is 55:11

R to me, and I will r to you, • Mal 3:7

REVEALED

but the things that are r • Dt 29:29

he has r his righteousness in • Ps 98:2

glory that is to be r to us. • Rom 8:18

REVELATION

according to the r of the • Rom 16:25

but I received it through a r • Gal 1:12

REVERENCE

and r my sanctuary: • Lv 19:30

another out of r for Christ. • Eph 5:21

worship, with r and awe, • Heb 12:28

REVIVE

seek God, let your hearts r. • Ps 69:32

and to r the heart of the • Is 57:15

REWARD

them there is great r. • Ps 19:11

for your r is great in heaven, • Mt 5:12

the inheritance as your r. • Col 3:24

which has a great r. • Heb 10:35

REWARDED

So the Lord has r me • Ps 18:24

commandment will be r. • Prv 13:13

but the righteous are r • Prv 13:21

RICH

hand of the diligent makes r. • Prv 10:4

let not the r man boast in • Jer 9:23

As for the r in this present • 1 Tm 6:17

RICHES

Whoever trusts in his r • Prv 11:28

Oh, the depth of the r and • Rom 11:33

that according to the r of • Eph 3:16

are the r of the glory • Col 1:27

RIGHT

and do that which is r in • Ex 15:26

And you shall do what is r • Dt 6:18

the precepts of the Lord are r, • Ps 19:8

and renew a r spirit within • Ps 51:10

he gave the r to become • Jn 1:12

that is good and r and true), • Eph 5:9

in the Lord, for this is r. • Eph 6:1

So whoever knows the r • Jas 4:17

RIGHTEOUS

For the Lord is r ; he loves • Ps 11:7

Let the r one rejoice in the • Ps 64:10

Surely the r shall give • Ps 140:13

but the desire of the r will • Prv 10:24

When the r increase, the • Prv 29:2

Surely there is not a r man • Eccl 7:20

and all our r deeds are like a • Is 64:6

but the r shall live by his faith. • Hb 2:4

but the r into eternal life.” • Mt 25:46

as it is written: “None is r, • Rom 3:10

is holy and r and good. • Rom 7:12

This is evidence of the r • 2 Thes 1:5

but my r one shall live by • Heb 10:38

The prayer of a r person has • Jas 5:16

RIGHTEOUSNESS

but in r shall you judge • Lv 19:15

his r and his faithfulness, • 1 Sm 26:23

R and justice are the • Ps 89:14

Whoever pursues r and • Prv 21:21

to bring in everlasting r, • Dn 9:24

Sow for yourselves r ; reap • Hos 10:12

it was counted to him as r.” • Rom 4:3

so one act of r leads to • Rom 5:18

to God as instruments for r. • Rom 6:13

put on the breastplate of r, • Eph 6:14

not produce the r of God. • Jas 1:20

RISE

live; their bodies shall r. • Is 26:19

For he makes his sun r on • Mt 5:45

dead in Christ will r first. • 1 Thes 4:16

RISEN

‘He has r from the dead,’ • Mt 27:64

“The Lord has r indeed, • Lk 24:34

Christ, r from the dead, the • 2 Tm 2:8

ROBBERS

become a den of r in your • Jer 7:11

him they crucified two r, • Mk 15:27

have made it a den of r.” • Lk 19:46

before me are thieves and r, • Jn 10:8

ROCK

The Lord is my r and my • Ps 18:2

bog, and set my feet upon a r, • Ps 40:2

who built his house on the r. • Mt 7:24

and on this r I will build • Mt 16:18

and the R was Christ. • 1 Cor 10:4

and a r of offense.” They • 1 Pt 2:8

ROD

Whoever spares the r • Prv 13:24

I come to you with a r, • 1 Cor 4:21

ROOM

go into your r and shut the • Mt 6:6

went up to the upper r, • Acts 1:13

Make r in your hearts for • 2 Cor 7:2

ROOT

“The r of Jesse will come, • Rom 15:12

of money is a r of all kinds • 1 Tm 6:10

RUIN

companions may come to r, • Prv 18:24

a r, without inhabitant. • Jer 46:19

RUINS

And your ancient r shall be • Is 58:12

make Jerusalem a heap of r, • Jer 9:11

“Bad company r good • 1 Cor 15:33

but only r the hearers. • 2 Tm 2:14

RULE

his r shall be from sea to • Zec 9:10

And let the peace of Christ r • Col 3:15

and he will r them with a • Rv 2:27

RULER

nor curse a r of your people. • Ex 22:28

A r who lacks understanding • Prv 28:16

land, and r is against r. • Jer 51:46

‘Who made you a r and a • Acts 7:27

RULERS

and the r were gathered • Acts 4:26

and blood, but against the r, • Eph 6:12

submissive to r and authorities, • Ti 3:1

RULES

and his kingdom r over all. • Ps 103:19

r without prejudging, • 1 Tm 5:21

competes according to the r. • 2 Tm 2:5

RUN

running or had not r in vain. • Gal 2:2

that I did not r in vain or • Phil 2:16

and let us r with endurance • Heb 12:1

SABBATH

“Remember the S day, to • Ex 20:8

Son of Man is lord of the S.” • Mt 12:8

or a new moon or a S. • Col 2:16

SACRIFICE

and Jacob offered a s in the • Gn 31:54

you shall say, ‘It is the s of • Ex 12:27

ram as a s of peace offering • Nm 6:17

to obey is better than s, • 1 Sm 15:22

Offer to God a s of • Ps 50:14

desire mercy, and not s.’ For • Mt 9:13

a fragrant offering and s to • Eph 5:2

SACRIFICED

what has been s to idols, • Acts 15:29

Passover lamb, has been s. • 1 Cor 5:7

SACRIFICES

The s of God are a broken • Ps 51:17

to offer gifts and s for sins. • Heb 5:1

to offer spiritual s acceptable • 1 Pt 2:5

SADDUCEES

of the Pharisees and S.” • Mt 16:6

The same day S came to • Mt 22:23

SAFETY

O Lord, make me dwell in s. • Ps 4:8

He redeems my soul in s • Ps 55:18

of counselors there is s. • Prv 11:14

SAINTS

preserves the lives of his s ; • Ps 97:10

Lord is the death of his s. • Ps 116:15

But the s of the Most High • Dn 7:18

done to your s at Jerusalem. • Acts 9:13

for the s according to the • Rom 8:27

the needs of the s • 2 Cor 9:12

but now revealed to his s. • Col 1:26

for all delivered to the s. • Jude 1:3

the righteous deeds of the s. • Rv 19:8

SAKE

Yet for your s we are killed • Ps 44:22

I counted as loss for the s of • Phil 3:7

suffer for righteousness’ s, • 1 Pt 3:14

SALT

she became a pillar of s. • Gn 19:26

“You are the s of the earth, • Mt 5:13

be gracious, seasoned with s, • Col 4:6

SALVATION

I wait for your s, O Lord. • Gn 49:18

and see the s of the Lord, • Ex 14:13

scoffed at the Rock of his s. • Dt 32:15

because I rejoice in your s. • 1 Sm 2:1

and the horn of my s, my • 2 Sm 22:3

Lord is my light and my s ; • Ps 27:1

song; he has become my s. • Ps 118:14

Lord, the strength of my s, • Ps 140:7

that my s may reach to the • Is 49:6

pay. S belongs to the Lord!” • Jon 2:9

will wait for the God of my s ; • Mi 7:7

And there is s in no one • Acts 4:12

that you may bring s to • Acts 13:47

truth, the gospel of your s, • Eph 1:13

and take the helmet of s, • Eph 6:17

work out your own s with • Phil 2:12

for a helmet the hope of s. • 1 Thes 5:8

may obtain the s that is in • 2 Tm 2:10

those who are to inherit s ? • Heb 1:14

faith for a s ready to be • 1 Pt 1:5

to you about our common s, • Jude 1:3

“S belongs to our God who • Rv 7:10

SAMARITAN

But a S, as he journeyed, • Lk 10:33

The S woman said to him, • Jn 4:9

SAME

of gifts, but the s Spirit; • 1 Cor 12:4

joy by being of the s mind, • Phil 2:2

SANCTIFICATION

righteousness leading to s. • Rom 6:19

is the will of God, your s: • 1 Thes 4:3

through s by the Spirit • 2 Thes 2:13

Father, in the s of the Spirit, • 1 Pt 1:2

SANCTIFIED

that they also may be s in • Jn 17:19

those who are s by faith in • Acts 26:18

s by the Holy Spirit. • Rom 15:16

were washed, you were s, • 1 Cor 6:11

s through the offering • Heb 10:10

SANCTIFIES

I am the Lord who s you. • Lv 20:8

For he who s and those • Heb 2:11

SANCTIFY

know that I, the Lord, s you. • Ex 31:13

S them in the truth; your • Jn 17:17

that he might s her, having • Eph 5:26

himself s you completely, • 1 Thes 5:23

SANCTUARY

And let them make me a s, • Ex 25:8

yet I have been a s to them • Ez 11:16

and will set my s in their • Ez 37:26

SAND

and as the s that is on • Gn 22:17

shall be like the s of the sea, • Hos 1:10

who built his house on the s. • Mt 7:26

SANDALS

near; take your s off your feet, • Ex 3:5

“Take off your s from your • Jos 5:15

whose s I am not worthy to • Mt 3:11

SARAH

Now Abraham and S were • Gn 18:11

SATAN

and S also came among them. • Jb 1:6

And the Lord said to S, “The • Zec 3:2

said to him, “Be gone, S ! For it • Mt 4:10

crush S under your feet. • Rom 16:20

for even S disguises • 2 Cor 11:14

is called the devil and S, • Rv 12:9

SATISFIED

yet his appetite is not s. • Eccl 6:7

soul he shall see and be s ; • Is 53:11

for they shall be s. • Mt 5:6

SATISFIES

who s you with good so that • Ps 103:5

For he s the longing soul, • Ps 107:9

SATISFY

S us in the morning with • Ps 90:14

for that which does not s ? • Is 55:2

SAUL

a son whose name was S, • 1 Sm 9:2

And S approved of his • Acts 8:1

But S, who was also called • Acts 13:9

SAVE

our God, s us, please, • 2 Kgs 19:19

s me in your steadfast love! • Ps 31:16

warrior who cannot s ? • Jer 14:9

a mighty one who will s ; • Zep 3:17

for he will s his people from • Mt 1:21

the world but to s the world. • Jn 12:47

is able to s to the uttermost • Heb 7:25

Can that faith s him? • Jas 2:14

And the prayer of faith will s • Jas 5:15

SAVED

who s them out of the hand • Jgs 2:16

Yet he s them for his name’s • Ps 106:8

“Turn to me and be s, all the • Is 45:22

name of the Lord shall be s. • Jl 2:32

endures to the end will be s. • Mt 10:22

will those who are s be • Lk 13:23

what must I do to be s ?” • Acts 16:30

much more shall we be s by • Rom 5:9

the dead, you will be s. • Rom 10:9

by which you are being s, • 1 Cor 15:2

For by grace you have been s • Eph 2:8

that they might be s — • 1 Thes 2:16

the truth and so be s. • 2 Thes 2:10

who s us and called us to a • 2 Tm 1:9

he s us, not because of works • Ti 3:5

SAVES

the Lord s not with sword • 1 Sm 17:47

of pride’; but he s the lowly. • Jb 22:29

who s the upright in heart. • Ps 7:10

hears their cry and s them. • Ps 145:19

A truthful witness s lives, • Prv 14:25

SAVING

me in your s faithfulness. • Ps 69:13

that you may know the s acts • Mi 6:5

SAVIOR

and my refuge, my s ; • 2 Sm 22:3

the Lord gave Israel a s, • 2 Kgs 13:5

O S of those who seek refuge • Ps 17:7

They forgot God, their S, • Ps 106:21

he will send them a s and • Is 19:20

and besides me there is no s. • Is 43:11

O God of Israel, the S. • Is 45:15

its s in time of trouble, • Jer 14:8

day in the city of David a S, • Lk 2:11

is indeed the S of the world.” • Jn 4:42

who is the S of all people, • 1 Tm 4:10

great God and S Jesus Christ, • Ti 2:13

SCALES

and false s are not good. • Prv 20:23

like s fell from his eyes, • Acts 9:18

And its rider had a pair of s • Rv 6:5

SCATTERED

‘He who s Israel will • Jer 31:10

Now those who were s • Acts 8:4

SCEPTER

The s shall not depart from • Gn 49:10

is the s of your kingdom. • Heb 1:8

SCHEMES

and the s of the wily are • Jb 5:13

by craftiness in deceitful s. • Eph 4:14

against the s of the devil. • Eph 6:11

SCOFFERS

nor sits in the seat of s ; • Ps 1:1

How long will s delight in • Prv 1:22

last time there will be s, • Jude 1:18

SCRIPTURE

“Today this S has been • Lk 4:21

and S cannot be broken — • Jn 10:35

to the public reading of S, • 1 Tm 4:13

All S is breathed out by • 2 Tm 3:16

royal law according to the S, • Jas 2:8

that no prophecy of S • 2 Pt 1:20

SCRIPTURES

the S the things concerning • Lk 24:27

You search the S because you • Jn 5:39

in accordance with the S, • 1 Cor 15:3

as they do the other S. • 2 Pt 3:16

SCROLL

Eat this s, and go, speak to the • Ez 3:1

And he rolled up the s and • Lk 4:20

“Who is worthy to open the s • Rv 5:2

SEA

and the Lord drove the s • Ex 14:21

By his power he stilled the s ; • Jb 26:12

The s is his, for he made it, • Ps 95:5

sins into the depths of the s. • Mi 7:19

SEAL

God the Father has set his s.” • Jn 6:27

and who has also put his s • 2 Cor 1:22

Lamb opened the seventh s, • Rv 8:1

SEARCH

if you s after him with all • Dt 4:29

“I the Lord s the heart and • Jer 17:10

You s the Scriptures because • Jn 5:39

SEARCHED

O Lord, you have s me and • Ps 139:1

s and inquired carefully, • 1 Pt 1:10

SEARCHES

for the Lord s all hearts • 1 Chr 28:9

SEASON

For everything there is a s, • Eccl 3:1

be ready in s and out of • 2 Tm 4:2

SEAT

You shall make a mercy s of • Ex 25:17

the Ancient of Days took his s ; • Dn 7:9

the judgment s of God; • Rom 14:10

SEATED

Son of Man s at the right • Mt 26:64

with him and s us with him • Eph 2:6

one who is s at the right • Heb 8:1

SECRET

“The s things belong to the • Dt 29:29

our s sins in the light of your • Ps 90:8

was kept s for long ages • Rom 16:25

SECRETS

For he knows the s of the • Ps 44:21

to know the s of the kingdom • Lk 8:10

God judges the s of men by • Rom 2:16

SECURE

and set me s on the heights. • Ps 18:33

SECURITY

and s within your towers!” • Ps 122:7

“There is peace and s,” • 1 Thes 5:3

SEED

like a grain of mustard s, • Mt 17:20

He who supplies s to the • 2 Cor 9:10

not of perishable s but of • 1 Pt 1:23

SEEING

keep on s, but do not perceive.’ • Is 6:9

because s they do not see, • Mt 13:13

to keep them from s the • 2 Cor 4:4

SEEK

If you s him, he will be • 1 Chr 28:9

and pray and s my face • 2 Chr 7:14

when you s me with all • Jer 29:13

s, and you will find; knock, • Mt 7:7

Man came to s and to save • Lk 19:10

a wife? Do not s a wife. • 1 Cor 7:27

rewards those who s him. • Heb 11:6

SEEKS

understanding s knowledge, • Prv 15:14

As a shepherd s out his • Ez 34:12

no one s for God. • Rom 3:11

SEES

For the Lord s not as man • 1 Sm 16:7

And whoever s me s him • Jn 12:45

who hopes for what he s? • Rom 8:24

SELF

We know that our old s was • Rom 6:6

and to put on the new s, • Eph 4:24

off the old s with its practices • Col 3:9

people will be lovers of s, • 2 Tm 3:2

SELF-CONTROL

A man without s is like a • Prv 25:28

gentleness, s; against such • Gal 5:23

apparel, with modesty and s, • 1 Tm 2:9

SELF-CONTROLLED

a lover of good, s, upright, holy, • Ti 1:8

therefore be s and • 1 Pt 4:7

SELF-INDULGENCE

they are full of greed and s. • Mt 23:25

the earth in luxury and in s. • Jas 5:5

SELFISH

and not to s gain! • Ps 119:36

and s ambition in your • Jas 3:14

SEND

“Here am I! S me.” • Is 6:8

For God did not s his Son • Jn 3:17

if I go, I will s him to you. • Jn 16:7

SENDING

“Behold, I am s you out as • Mt 10:16

me, even so I am s you.” • Jn 20:21

By s his own Son in the • Rom 8:3

SENT

preach unless they are s ? • Rom 10:15

come, God s forth his Son, • Gal 4:4

loved us and s his Son to • 1 Jn 4:10

SEPARATE

Who shall s us from the • Rom 8:35

the wife should not s from • 1 Cor 7:10

SEPARATED

at that time s from Christ, • Eph 2:12

unstained, s from sinners, • Heb 7:26

SEPARATES

and a whisperer s close • Prv 16:28

a shepherd s the sheep from • Mt 25:32

the unbelieving partner s, • 1 Cor 7:15

SERPENT

Now the s was more crafty • Gn 3:1

And as Moses lifted up the s • Jn 3:14

the dragon, that ancient s, • Rv 20:2

SERVANT

among you must be your s, • Mt 20:26

done, good and faithful s. • Mt 25:21

No s can serve two masters, • Lk 16:13

I have made myself a s to • 1 Cor 9:19

taking the form of a s, • Phil 2:7

And the Lord’s s must not • 2 Tm 2:24

SERVANTS

say, ‘We are unworthy s; • Lk 17:10

but as s of God we commend • 2 Cor 6:4

evil, but living as s of God. • 1 Pt 2:16

SERVE

to s the Lord your God with • Dt 10:12

this day whom you will s, • Jos 24:15

and him only shall you s.’” • Mt 4:10

not to be served but to s, • Mt 20:28

so that we s in the new way • Rom 7:6

rather they must s all the • 1 Tm 6:2

SEVEN

march around the city s times, • Jos 6:4

s that are an abomination to • Prv 6:16

him? As many as s times?” • Mt 18:21

“I have kept for myself s • Rom 11:4

who holds the s stars in his • Rv 2:1

opened one of the s seals, • Rv 6:1

and s trumpets were given to • Rv 8:2

And when the s thunders • Rv 10:4

angels s golden bowls full • Rv 15:7

SEVENTH

And on the s day God • Gn 2:2

but on the s day you shall • Ex 23:12

SEXUAL

except on the ground of s • Mt 5:32

Flee from s immorality. • 1 Cor 6:18

that you abstain from s • 1 Thes 4:3

SEXUALLY

with s immoral people — • 1 Cor 5:9

that everyone who is s • Eph 5:5

SHADOW

the valley of the s of death, • Ps 23:4

refuge in the s of your wings. • Ps 36:7

These are a s of the things • Col 2:17

SHADRACH

Hananiah he called S, • Dn 1:7

SHAME

Then I shall not be put to s, • Ps 119:6

the cross, despising the s, • Heb 12:2

SHARE

word must s all good things • Gal 6:6

to s with anyone in • Eph 4:28

But rejoice insofar as you s • 1 Pt 4:13

SHEEP

and the s of his pasture. • Ps 100:3

All we like s have gone • Is 53:6

for my s and will seek • Ez 34:11

I am sending you out as s • Mt 10:16

The s hear his voice, and he • Jn 10:3

He said to him, “Tend my s.” • Jn 21:16

SHELTER

under the s of your wings! • Ps 61:4

He who dwells in the s of the • Ps 91:1

SHEOL

he brings down to S and • 1 Sm 2:6

not abandon my soul to S, • Ps 16:10

her steps follow the path to S ; • Prv 5:5

to the gates of S for the rest • Is 38:10

them from the power of S ? • Hos 13:14

SHEPHERD

‘You shall be s of my • 1 Chr 11:2

and will keep him as a s • Jer 31:10

And he shall stand and s his • Mi 5:4

I am the good s. The good • Jn 10:11

the great s of the sheep, • Heb 13:20

of the throne will be their s, • Rv 7:17

SHEPHERDS

Should not s feed the sheep? • Ez 34:2

region there were s out in the • Lk 2:8

evangelists, the s and teachers • Eph 4:11

SHIELD

“Fear not, Abram, I am your s ; • Gn 15:1

Lord is my strength and my s ; • Ps 28:7

SHINE

the Lord make his face to s • Nm 6:25

make his face to s upon us, • Ps 67:1

Arise, s, for your light has • Is 60:1

SHINES

of beauty, God s forth. • Ps 50:2

The light s in the darkness, • Jn 1:5

SHONE

of his face s because he had • Ex 34:29

and his face s like the sun, • Mt 17:2

and the glory of the Lord s • Lk 2:9

SHORT

those days will be cut s. • Mt 24:22

and fall s of the glory of God, • Rom 3:23

SHOW

s the immeasurable riches • Eph 2:7

S me your faith apart from • Jas 2:18

S hospitality to one another • 1 Pt 4:9

SICK

deferred makes the heart s, • Prv 13:12

but those who are s. • Mt 9:12

s and in prison and you did • Mt 25:43

SIGHT

Precious in the s of the • Ps 116:15

we walk by faith, not by s. • 2 Cor 5:7

and it is pleasing in the s of • 1 Tm 2:3

which in God’s s is very • 1 Pt 3:4

SIGN

The blood shall be a s for • Ex 12:13

You shall bind them as a s on • Dt 6:8

He received the s of • Rom 4:11

This is the s of genuineness • 2 Thes 3:17

Then I saw another s in • Rv 15:1

SIGNS

Now Jesus did many other s • Jn 20:30

above and s on the earth • Acts 2:19

by s and wonders and • Heb 2:4

SILENCE

time to sew; a time to keep s, • Eccl 3:7

put to s the ignorance of • 1 Pt 2:15

there was s in heaven for • Rv 8:1

SILENT

Even a fool who keeps s is • Prv 17:28

that before its shearers is s, • Is 53:7

Be s before the Lord God! • Zep 1:7

SILVER

if you seek it like s and • Prv 2:4

The s is mine, and the gold is • Hg 2:8

said, “I have no s and gold, • Acts 3:6

things such as s or gold, • 1 Pt 1:18

SIN

s is crouching at the door. • Gn 4:7

he shall confess his s that he • Nm 5:7

their s and heal their • 2 Chr 7:14

in my bones because of my s. • Ps 38:3

and cleanse me from my s ! • Ps 51:2

you covered all their s. Selah • Ps 85:2

that I might not s against • Ps 119:11

away, and your s atoned for.” • Is 6:7

ones who believe in me to s, • Mt 18:6

“Temptations to s are sure to • Lk 17:1

who takes away the s of the • Jn 1:29

but where s increased, • Rom 5:20

For the wages of s is death, • Rom 6:23

him to be s who knew no • 2 Cor 5:21

for those who persist in s, • 1 Tm 5:20

conceived gives birth to s, • Jas 1:15

fails to do it, for him it is s. • Jas 4:17

He committed no s, neither • 1 Pt 2:22

Son cleanses us from all s. • 1 Jn 1:7

SINFUL

the world because of s desire. • 2 Pt 1:4

following their own s desires; • Jude 1:16

SING

I will s and make melody to • Ps 27:6

S to the Lord with thanksgiving; • Ps 147:7

cheerful? Let him s praise. • Jas 5:13

SINGING

into his presence with s ! • Ps 100:2

s psalms and hymns and • Col 3:16

SINGLE

them to remain s as I am. • 1 Cor 7:8

SINNED

have I s and done what is • Ps 51:4

for all have s and fall short • Rom 3:23

SINNER

but one s destroys much • Eccl 9:18

over one s who repents.” • Lk 15:10

SINNERS

Let not your heart envy s, • Prv 23:17

to call the righteous, but s.” • Mt 9:13

into the world to save s, • 1 Tm 1:15

SINNING

Thus, s against your • 1 Cor 8:12

of God does not keep on s, • 1 Jn 5:18

SINS

are my iniquities and my s ? • Jb 13:23

our secret s in the light of • Ps 90:8

for you have cast all my s • Is 38:17

save his people from their s.” • Mt 1:21

for the forgiveness of s. • Mt 26:28

once to bear the s of many, • Heb 9:28

Therefore, confess your s to • Jas 5:16

also suffered once for s, • 1 Pt 3:18

cleansed from his former s. • 2 Pt 1:9

If we confess our s, he is • 1 Jn 1:9

SIT

Lord: “S at my right hand, • Ps 110:1

to give light to those who s • Lk 1:79

SKIN

and I have escaped by the s • Jb 19:20

change his s or the leopard • Jer 13:23

and s had covered them. But • Ez 37:8

SLANDER

who does not s with his • Ps 15:3

and whoever utters s is a • Prv 10:18

hypocrisy and envy and all s. • 1 Pt 2:1

SLANDERED

when s, we entreat. We • 1 Cor 4:13

so that, when you are s, • 1 Pt 3:16

SLAVE

among you must be your s, • Mt 20:27

who practices sin is a s to sin. • Jn 8:34

there is neither s nor free, • Gal 3:28

SLAVERY

the spirit of s to fall back • Rom 8:15

submit again to a yoke of s. • Gal 5:1

were subject to lifelong s. • Heb 2:15

SLAVES

you are s of the one whom • Rom 6:16

s to various passions and • Ti 3:3

SLEEP

caused a deep s to fall upon • Gn 2:21

will neither slumber nor s. • Ps 121:4

Sweet is the s of a laborer, • Eccl 5:12

SLOW

and gracious, s to anger, • Ex 34:6

s to anger and abounding in • Ps 103:8

Whoever is s to anger has • Prv 14:29

The Lord is s to anger and • Na 1:3

If it seems s, wait for it; it will • Hb 2:3

The Lord is not s to fulfill • 2 Pt 3:9

SNARE

which became a s to them. • Ps 106:36

fall into temptation, into a s, • 1 Tm 6:9

from the s of the devil, • 2 Tm 2:26

SNOW

and I shall be whiter than s. • Ps 51:7

they shall be as white as s ; • Is 1:18

and his clothing white as s. • Mt 28:3

SOBER

but to think with s • Rom 12:3

us keep awake and be s. • 1 Thes 5:6

SOBER-MINDED

one wife, s, self-controlled, • 1 Tm 3:2

Older men are to be s, • Ti 2:2

for action, and being s, • 1 Pt 1:13

SOLDIER

Who serves as a s at his • 1 Cor 9:7

fellow worker and fellow s, • Phil 2:25

as a good s of Christ Jesus. • 2 Tm 2:3

SON

He said, “Take your s, your • Gn 22:2

said to me, “You are my S ; • Ps 2:7

and the s of man that you care • Ps 8:4

A wise s hears his father’s • Prv 13:1

shall conceive and bear a s, • Is 7:14

child is born, to us a s is given; • Is 9:6

out of Egypt I called my s. • Hos 11:1

said, “This is my beloved S, • Mt 17:5

firstborn s and wrapped him • Lk 2:7

that he gave his only S, • Jn 3:16

his own S but gave him • Rom 8:32

a slave, but a s, and if a s, • Gal 4:7

and this life is in his S. • 1 Jn 5:11

SONG

is my strength and my s, • Ex 15:2

He put a new s in my mouth, • Ps 40:3

SONGS

who gives s in the night, • Jb 35:10

Shout to God with loud s of • Ps 47:1

and hymns and spiritual s, • Eph 5:19

SONS

your s and your daughters • Jl 2:28

that is, S of Thunder); • Mk 3:17

that you may become s of • Jn 12:36

and you shall be s and • 2 Cor 6:18

God is treating you as s. • Heb 12:7

SOON

The God of peace will s • Rom 16:20

things that must s take place. • Rv 1:1

“Surely I am coming s.” • Rv 22:20

SORROW

knowledge increases s. • Eccl 1:18

give them gladness for s. • Jer 31:13

but your s will turn into joy. • Jn 16:20

SORROWS

rejected by men; a man of s, • Is 53:3

one endures s while suffering • 1 Pt 2:19

SOUL

heart and with all your s.” • Jos 22:5

He restores my s. He leads me • Ps 23:3

so pants my s for you, O God. • Ps 42:1

The s who sins shall die. • Ez 18:20

with all your s and with all • Mt 22:37

piercing to the division of s • Heb 4:12

SOULS

in it, and find rest for your s. • Jer 6:16

faith, the salvation of your s. • 1 Pt 1:9

SOUND

heaven a s like a mighty • Acts 2:2

be able to give instruction in s • Ti 1:9

SOVEREIGN

to God and said, “S Lord, • Acts 4:24

is the blessed and only S, • 1 Tm 6:15

“O S Lord, holy and true, • Rv 6:10

SOW

Those who s in tears shall • Ps 126:5

“A sower went out to s. • Mt 13:3

SOWS

but one who s righteousness • Prv 11:18

‘One s and another reaps.’ • Jn 4:37

SPARE

For if God did not s the • Rom 11:21

For if God did not s angels • 2 Pt 2:4

SPEECH

understand one another’s s.” • Gn 11:7

Day to day pours out s, and • Ps 19:2

Let your s always be gracious, • Col 4:6

SPIRIT

And the S of God was • Gn 1:2

And the S of God came • Nm 24:2

The S of the Lord was upon • Jgs 3:10

Now the S of the Lord • 1 Sm 16:14

“The S of the Lord speaks • 2 Sm 23:2

and the s of God is in my • Jb 27:3

your hand I commit my s ; • Ps 31:5

and the s returns to God • Eccl 12:7

and a new s I will put • Ez 36:26

and he saw the S of God • Mt 3:16

“Blessed are the poor in s, • Mt 5:3

God is s, and those who • Jn 4:24

Now this he said about the S, • Jn 7:39

them, “Receive the Holy S. • Jn 20:22

the Holy S and began to • Acts 2:4

might receive the Holy S, • Acts 8:15

The S himself bears • Rom 8:16

But the fruit of the S is love, • Gal 5:22

and the sword of the S, • Eph 6:17

with the joy of the Holy S, • 1 Thes 1:6

by the S and belief in • 2 Thes 2:13

By the Holy S who dwells • 2 Tm 1:14

And the Holy S also bears • Heb 10:15

in the sanctification of the S, • 1 Pt 1:2

carried along by the Holy S. • 2 Pt 1:21

faith and praying in the Holy S, • Jude 1:20

SPIRITS

and he cast out the s with a • Mt 8:16

and the evil s came out of • Acts 19:12

and the s of prophets are • 1 Cor 14:32

proclaimed to the s in prison, • 1 Pt 3:19

but test the s to see whether • 1 Jn 4:1

SPIRITUAL

share in their s blessings, • Rom 15:27

against the s forces of evil • Eph 6:12

s wisdom and understanding, • Col 1:9

SPLENDOR

S and majesty are before • 1 Chr 16:27

You are clothed with s and • Ps 104:1

On the glorious s of your • Ps 145:5

SPOT

without s or wrinkle or any • Eph 5:27

a lamb without blemish or s. • 1 Pt 1:19

him without s or blemish, • 2 Pt 3:14

SPRING

Branch to s up for David, • Jer 33:15

in him a s of water welling • Jn 4:14

give from the s of the water • Rv 21:6

STAFF

And Moses took the s of God • Ex 4:20

with me; your rod and your s, • Ps 23:4

STAND

the people, “Fear not, s firm, • Ex 14:13

S firm, hold your position • 2 Chr 20:17

of the righteous will s. • Prv 12:7

the wall and s in the breach • Ez 22:30

For we will all s before • Rom 14:10

that you may be able to s • Eph 6:11

STANDING

you are s is holy ground.” • Ex 3:5

where you are s is holy.” • Jos 5:15

if you are s fast in the • 1 Thes 3:8

STANDS

The counsel of the Lord s • Ps 33:11

that he s take heed lest • 1 Cor 10:12

STAR

O Day S, son of Dawn! • Is 14:12

When they saw the s, they • Mt 2:10

STARS

as the s of heaven and • Gn 22:17

like the s forever and ever. • Dn 12:3

as the s of heaven and • Heb 11:12

STATUTES

and keep all his s, • Ex 15:26

walk in my s and be careful • Ez 36:27

STEADFAST

but showing s love to • Dt 5:10

For your s love is before my • Ps 26:3

For great is your s love • Ps 86:13

in the faith, stable and s, • Col 1:23

STEADFASTNESS

faith, love, s, gentleness. • 1 Tm 6:11

of your faith produces s. • Jas 1:3

and self-control with s, • 2 Pt 1:6

STEAL

“You shall not s. • Ex 20:15

Let the thief no longer s, • Eph 4:28

STEPHEN

as they were stoning S, • Acts 7:59

STEPS

Keep steady my s • Ps 119:133

the Lord establishes his s. • Prv 16:9

you might follow in his s. • 1 Pt 2:21

STEWARDS

as servants of Christ and s • 1 Cor 4:1

as good s of God’s varied • 1 Pt 4:10

STEWARDSHIP

am still entrusted with a s. • 1 Cor 9:17

heard of the s of God’s grace • Eph 3:2

to the s from God that • Col 1:25

STIFF-NECKED

and behold, it is a s people. • Ex 32:9

Do not now be s as your • 2 Chr 30:8

“You s people, uncircumcised • Acts 7:51

STILL

“Sun, stand s at Gibeon, • Jos 10:12

“Be s, and know that I am • Ps 46:10

The sun and moon stood s in • Hb 3:11

STING

O Sheol, where is your s ? • Hos 13:14

death, where is your s ?” • 1 Cor 15:55

STONE

strike your foot against a s. • Ps 91:12

and a s of offense and • Is 8:14

I will remove the heart of s • Ez 11:19

“‘The s that the builders • Mt 21:42

strike your foot against a s.’” • Lk 4:11

I am laying in Zion a s of • Rom 9:33

STONES

the very s would cry out.” • Lk 19:40

you yourselves like living s • 1 Pt 2:5

STORM

He made the s be still, and • Ps 107:29

a shelter from the s and a • Is 25:4

there arose a great s on the • Mt 8:24

STRAIGHT

make s in the desert a • Is 40:3

and make s paths for your • Heb 12:13

STRAINING

You blind guides, s out a • Mt 23:24

s forward to what lies ahead, • Phil 3:13

STRANGE

For by people of s lips and • Is 28:11

“By people of s tongues • 1 Cor 14:21

STRANGER

I was a s and you welcomed • Mt 25:35

A s they will not follow, but • Jn 10:5

STRANGERS

and s to the covenants • Eph 2:12

they were s and exiles on • Heb 11:13

to show hospitality to s, • Heb 13:2

STREAMS

He is like a tree planted by s • Ps 1:3

As a deer pants for flowing s, • Ps 42:1

like s of water in a dry place, • Is 32:2

STRENGTH

Blessed are those whose s is • Ps 84:5

Lord, the s of my salvation, • Ps 140:7

A wise man is full of s, and • Prv 24:5

as one who serves by the s • 1 Pt 4:11

STRENGTHEN

s me according to your • Ps 119:28

I will s you, I will help you, • Is 41:10

and s your weak knees, • Heb 12:12

STRENGTHENED

to be s with power through • Eph 3:16

You then, my child, be s by • 2 Tm 2:1

the heart to be s by grace, • Heb 13:9

STRIFE

Hatred stirs up s, but love • Prv 10:12

A man of wrath stirs up s, • Prv 29:22

s, deceit, maliciousness. • Rom 1:29

STRIKE

“S the shepherd, and the • Zec 13:7

STRIKES

To one who s you on the • Lk 6:29

airs, or s you in the face. • 2 Cor 11:20

STRONG

Be s and courageous, for you • Jos 1:6

Be s, and show yourself a • 1 Kgs 2:2

Be s and courageous. • 1 Chr 22:13

a s tower against the enemy. • Ps 61:3

but you are my s refuge. • Ps 71:7

The name of the Lord is a s • Prv 18:10

arm, for love is s as death, • Sg 8:6

faith, act like men, be s. • 1 Cor 16:13

are weak and you are s. • 2 Cor 13:9

STRONGHOLD

The Lord is a s for the • Ps 9:9

Lord, my strength and my s, • Jer 16:19

STRUGGLE

how great a s I have for • Col 2:1

you endured a hard s with • Heb 10:32

In your s against sin you • Heb 12:4

STUDY

set his heart to s the Law of • Ezr 7:10

and much s is a weariness • Eccl 12:12

STUMBLE

in which they shall not s, • Jer 31:9

They s because they disobey • 1 Pt 2:8

STUMBLING

and a rock of s to both houses • Is 8:14

put a s block or hindrance • Rom 14:13

a s block to Jews and folly • 1 Cor 1:23

become a s block to the • 1 Cor 8:9

you from s and to present • Jude 1:24

SUBJECT

Let every person be s to • Rom 13:1

him even to s all things to • Phil 3:21

Be s for the Lord’s sake to • 1 Pt 2:13

SUBJECTED

For the creation was s to • Rom 8:20

and powers having been s • 1 Pt 3:22

SUBJECTION

Therefore one must be in s, • Rom 13:5

in s under his feet.” • 1 Cor 15:27

putting everything in s • Heb 2:8

SUBMISSION

speak, but should be in s, • 1 Cor 14:34

your s that comes from your • 2 Cor 9:13

to them we did not yield in s • Gal 2:5

SUBMISSIVE

keeping his children s, • 1 Tm 3:4

Remind them to be s to rulers • Ti 3:1

SUBMIT

and do not s again to a yoke • Gal 5:1

Obey your leaders and s to • Heb 13:17

SUBMITTING

s to one another out of • Eph 5:21

by s to their own husbands, • 1 Pt 3:5

SUCCESS

that you may have good s • Jos 1:7

And David had s in all • 1 Sm 18:14

favor and good s in the sight • Prv 3:4

SUFFER

provided we s with him in • Rom 8:17

suffers, all s together; • 1 Cor 12:26

same sufferings that we s. • 2 Cor 1:6

him but also s for his sake, • Phil 1:29

Therefore let those who s • 1 Pt 4:19

SUFFERED

himself has s when tempted, • Heb 2:18

For Christ also s once for • 1 Pt 3:18

And after you have s a little • 1 Pt 5:10

SUFFERING

knowing that s produces • Rom 5:3

but share in s for the gospel • 2 Tm 1:8

SUFFERINGS

and may share his s, • Phil 3:10

Now I rejoice in my s for • Col 1:24

SUN

From the rising of the s to • Ps 113:3

For he makes his s rise on • Mt 5:45

the s shall be turned to • Acts 2:20

and his face was like the s • Rv 1:16

need no light of lamp or s, • Rv 22:5

SUPPER

it is not the Lord’s s that • 1 Cor 11:20

the cup, after s, saying, • 1 Cor 11:25

SUPREME

For the word of the king is s, • Eccl 8:4

it be to the emperor as s, • 1 Pt 2:13

SURE

and be s your sin will find • Nm 32:23

the testimony of the Lord is s, • Ps 19:7

your commandments are s ; • Ps 119:86

of a s foundation: • Is 28:16

For I am s that neither • Rom 8:38

your calling and election s, • 2 Pt 1:10

SUSTAIN

the Lord, and he will s you; • Ps 55:22

who will s you to the end, • 1 Cor 1:8

SWALLOWED

“Death is s up in victory.” • 1 Cor 15:54

mortal may be s up by life. • 2 Cor 5:4

SWEAR

and does not s deceitfully. • Ps 24:4

all, my brothers, do not s, • Jas 5:12

SWEAT

By the s of your face you • Gn 3:19

and his s became like great • Lk 22:44

SWERVE

but I do not s from your • Ps 119:157

Do not s to the right or to • Prv 4:27

they do not s from their paths. • Jl 2:7

SWORD

Gird your s on your thigh, • Ps 45:3

come to bring peace, but a s. • Mt 10:34

and the s of the Spirit, • Eph 6:17

than any two-edged s, • Heb 4:12

came a sharp two-edged s, • Rv 1:16

SWORDS

Beat your plowshares into s, • Jl 3:10

and they shall beat their s • Mi 4:3

SYMPATHY

show him s and comfort him. • Jb 2:11

of mind, s, brotherly love, • 1 Pt 3:8

TABERNACLE

the pattern of the t, • Ex 25:9

glory of the Lord filled the t. • Ex 40:34

TABLE

You prepare a t before me in • Ps 23:5

of the t of the Lord • 1 Cor 10:21

TABLET

write them on the t of your • Prv 3:3

on the t of their heart, • Jer 17:1

TABLETS

that I may give you the t of • Ex 24:12

and put the t in the ark • Dt 10:5

not on t of stone but on • 2 Cor 3:3

TAKE

“T your son, your only son • Gn 22:2

Do not t us across the Jordan.” • Nm 32:5

t possession of the land • Dt 9:23

shall not add to it or t from it. • Dt 12:32

t not your Holy Spirit from me. • Ps 51:11

T my instruction instead of silver, • Prv 8:10

no longer knew how to t advice. • Eccl 4:13

not t your stand in an evil cause, • Eccl 8:3

iniquities, like the wind, t us away. • Is 64:6

deny himself and t up his cross • Mk 8:34

TALENTS

To one he gave five t, to • Mt 25:15

TALK

consist in t but in power. • 1 Cor 4:20

let us not love in word or t • 1 Jn 3:18

TASTE

Oh, t and see that the Lord is • Ps 34:8

“Do not handle, Do not t, • Col 2:21

TASTED

who have t the heavenly gift, • Heb 6:4

if indeed you have t that the • 1 Pt 2:3

TAUGHT

for he t them as one who • Mk 1:22

not t by human wisdom • 1 Cor 2:13

the faith, just as you were t, • Col 2:7

TAXES

Is it lawful to pay t to • Mt 22:17

t to whom t are owed, • Rom 13:7

TEACH

mouth and t you what you • Ex 4:12

You shall t them diligently to • Dt 6:7

So t us to number our days • Ps 90:12

to him, “Lord, t us to pray, • Lk 11:1

woman to t or to exercise • 1 Tm 2:12

TEACHER

disciple is not above his t, • Mt 10:24

If I then, your Lord and T, • Jn 13:14

preacher and apostle and t, • 2 Tm 1:11

TEACHERS

third t, then miracles, • 1 Cor 12:28

evangelists, the shepherds and t, • Eph 4:11

for themselves t to suit their • 2 Tm 4:3

TEACHING

is a lamp and the t a light, • Prv 6:23

t them to observe all that I • Mt 28:20

by God and profitable for t, • 2 Tm 3:16

and in your t show integrity, • Ti 2:7

Whoever abides in the t has • 2 Jn 1:9

TEARS

Those who sow in t shall • Ps 126:5

wipe away t from all faces, • Is 25:8

TEETH

he gnashes his t and melts • Ps 112:10

weeping and gnashing of t.” • Mt 8:12

TEMPER

A man of quick t acts • Prv 14:17

but he who has a hasty t • Prv 14:29

TEMPEST

from the raging wind and t.” • Ps 55:8

and no small t lay on us, • Acts 27:20

TEMPLE

of the Lord filled the t. • 2 Chr 7:1

The Lord is in his holy t ; the • Ps 11:4

But the Lord is in his holy t ; • Hb 2:20

grows into a holy t in the • Eph 2:21

for its t is the Lord God the • Rv 21:22

TEMPTATION

And lead us not into t, but • Mt 6:13

you may not enter into t. • Mt 26:41

desire to be rich fall into t, • 1 Tm 6:9

TEMPTED

on yourself, lest you too be t. • Gal 6:1

help those who are being t. • Heb 2:18

Let no one say when he is t, • Jas 1:13

TEMPTER

And the t came and said to • Mt 4:3

the t had tempted you • 1 Thes 3:5

TEN

covenant, the T Commandments • Ex 34:28

that is, the T Commandments, • Dt 4:13

TENDER

because of the t mercy of our • Lk 1:78

brotherly love, a t heart, • 1 Pt 3:8

TENT

about in a t for my dwelling. • 2 Sm 7:6

TERROR

You will not fear the t of the • Ps 91:5

For rulers are not a t to • Rom 13:3

TEST

me; t my heart and my mind. • Ps 26:2

the Lord your God to the t.’” • Mt 4:7

T yourselves. Or do you not • 2 Cor 13:5

it comes upon you to t you, • 1 Pt 4:12

TESTED

After these things God t • Gn 22:1

For you, O God, have t us; • Ps 66:10

and a man is t by his praise. • Prv 27:21

TESTIMONY

world as a t to all nations, • Mt 24:14

And this is the t, that God • 1 Jn 5:11

TESTING

For the Lord your God is t • Dt 13:3

that by t you may discern • Rom 12:2

TESTS

The Lord t the righteous, • Ps 11:5

gold, and the Lord t hearts. • Prv 17:3

THANK

Let them t the Lord for his • Ps 107:8

First, I t my God through • Rom 1:8

THANKFULNESS

If I partake with t, why • 1 Cor 10:30

with t in your hearts to God. • Col 3:16

THANKS

will give t to you forever; • Ps 79:13

But t be to God, who in • 2 Cor 2:14

give t in all circumstances • 1 Thes 5:18

THANKSGIVING

a sacrifice of t to the Lord, • Lv 22:29

I will magnify him with t. • Ps 69:30

Enter his gates with t, and • Ps 100:4

But I with the voice of t will • Jon 2:9

but instead let there be t. • Eph 5:4

wisdom and t and honor and • Rv 7:12

THIEF

the Lord will come like a t, • 2 Pt 3:10

I am coming like a t ! Blessed • Rv 16:15

THIEVES

and where t do not break • Mt 6:20

nor t, nor the greedy, nor • 1 Cor 6:10

THINK

you not to t of himself more • Rom 12:3

praise, t about these things. • Phil 4:8

T over what I say, for the • 2 Tm 2:7

THINKING

became futile in their t, • Rom 1:21

not be children in your t. • 1 Cor 14:20

with the same way of t, • 1 Pt 4:1

THINKS

If anyone t he is religious • Jas 1:26

THIRST

and for my t they gave me • Ps 69:21

and t for righteousness, • Mt 5:6

believes in me shall never t. • Jn 6:35

THIRSTS

My soul t for God, for the • Ps 42:2

“Come, everyone who t, come • Is 55:1

THIRSTY

hungry and t, their soul • Ps 107:5

I was t and you gave me • Mt 25:35

feed him; if he is t, give • Rom 12:20

And let the one who is t • Rv 22:17

THOUGHT

but the prudent gives t to • Prv 14:15

and take every t captive to • 2 Cor 10:5

THOUGHTS

intention of the t of his heart • Gn 6:5

knows the t of man, that • Ps 94:11

Try me and know my t ! • Ps 139:23

THREE

‘After t days I will rise.’ • Mt 27:63

and love abide, these t ; • 1 Cor 13:13

of two or t witnesses. • 2 Cor 13:1

For there are t that testify: • 1 Jn 5:7

THRONE

Your t shall be established • 2 Sm 7:16

Your t, O God, is forever and • Ps 45:6

then a t will be established in • Is 16:5

cast their crowns before the t, • Rv 4:10

Then I saw a great white t • Rv 20:11

TIME

for such a t as this?” • Est 4:14

to you at a t when you may • Ps 32:6

everything beautiful in its t. • Eccl 3:11

for it is the t to seek the • Hos 10:12

making the best use of the t, • Eph 5:16

for all t a single sacrifice • Heb 10:12

For it is t for judgment to • 1 Pt 4:17

TIMES

I will bless the Lord at all t ; • Ps 34:1

“It is not for you to know t • Acts 1:7

will come t of difficulty. • 2 Tm 3:1

TITHE

“Every t of the land, whether • Lv 27:30

towns the t of your grain • Dt 12:17

Bring the full t into the • Mal 3:10

TODAY

as long as it is called “t,” • Heb 3:13

yesterday and t and forever. • Heb 13:8

Come now, you who say, “T • Jas 4:13

TOMB

Therefore order the t to be • Mt 27:64

stone rolled away from the t, • Lk 24:2

and his t is with us to this • Acts 2:29

TOMORROW

Do not boast about t, for you • Prv 27:1

eat and drink, for t we die.” • Is 22:13

do not be anxious about t, • Mt 6:34

TONGUE

and every t confess that • Phil 2:11

let him keep his t from evil • 1 Pt 3:10

TONGUES

to gather all nations and t. • Is 66:18

And divided t as of fire • Acts 2:3

in t and extolling God. • Acts 10:46

various kinds of t, • 1 Cor 12:10

not forbid speaking in t. • 1 Cor 14:39

TOOTH

eye for eye, t for t, hand • Ex 21:24

‘An eye for an eye and a t • Mt 5:38

TOUCH

“T not my anointed ones, • Ps 105:15

TOUCHED

whose hearts God had t. • 1 Sm 10:26

And as many as t it were • Mt 14:36

TOWER

a city and a t with its top • Gn 11:4

of the Lord is a strong t ; • Prv 18:10

TRADITION

So for the sake of your t you • Mt 15:6

deceit, according to human t, • Col 2:8

TRADITIONS

maintain the t even as I • 1 Cor 11:2

to the t that you were • 2 Thes 2:15

TRAIN

T up a child in the way he • Prv 22:6

Rather t yourself for • 1 Tm 4:7

TRANCE

and in a t I saw a vision, • Acts 11:5

the temple, I fell into a t • Acts 22:17

TRANSFIGURED

And he was t before them, • Mt 17:2

TRANSFORMED

but be t by the renewal of • Rom 12:2

are being t into the same • 2 Cor 3:18

TRANSGRESSION

forgiving iniquity and t and • Ex 34:7

Blessed is the one whose t is • Ps 32:1

if anyone is caught in any t, • Gal 6:1

TRANSGRESSIONS

Deliver me from all my t. • Ps 39:8

so far does he remove our t • Ps 103:12

It was added because of t, • Gal 3:19

TRANSGRESSORS

Then I will teach t your • Ps 51:13

was numbered with the t ; • Is 53:12

TREASURE

and you will have t in • Mt 19:21

But we have this t in jars • 2 Cor 4:7

thus storing up t for • 1 Tm 6:19

TREASURED

a people for his t possession, • Dt 7:6

But Mary t up all these • Lk 2:19

TREASURES

but lay up for yourselves t in • Mt 6:20

in whom are hidden all the t • Col 2:3

TREE

The t of life was in the midst • Gn 2:9

but of the t of the knowledge • Gn 2:17

He is like a t planted by • Ps 1:3

Every t therefore that does • Mt 3:10

for the t is known by its • Mt 12:33

who is hanged on a t ” — • Gal 3:13

the right to the t of life and • Rv 22:14

TREMBLING

with fear, and rejoice with t. • Ps 2:11

salvation with fear and t, • Phil 2:12

TRESPASSES

And you were dead in the t • Eph 2:1

having forgiven us all our t, • Col 2:13

TRIAL

remains steadfast under t, • Jas 1:12

at the fiery t when it comes • 1 Pt 4:12

the hour of t that is coming • Rv 3:10

TRIALS

been grieved by various t, • 1 Pt 1:6

to rescue the godly from t, • 2 Pt 2:9

TRIBES

All these are the twelve t • Gn 49:28

from all t and peoples and • Rv 7:9

TRIBULATION

then there will be great t, • Mt 24:21

Shall t, or distress, or • Rom 8:35

TROUBLE

is few of days and full of t. • Jb 14:1

a very present help in t. • Ps 46:1

although man’s t lies heavy • Eccl 8:6

a stronghold in the day of t ; • Na 1:7

TRUE

not come to pass or come t, • Dt 18:22

word of the Lord proves t ; • 2 Sm 22:31

“I am the t vine, and my • Jn 15:1

serve the living and t God, • 1 Thes 1:9

it is called Faithful and T, • Rv 19:11

TRUMPET

For the t will sound, • 1 Cor 15:52

the sound of the t of God. • 1 Thes 4:16

TRUST

am afraid, I put my t in you. • Ps 56:3

Lord, whose t is the Lord. • Jer 17:7

TRUSTED

But I have t in your steadfast • Ps 13:5

his servants, who t in him, • Dn 3:28

TRUSTS

“He t in the Lord; let him • Ps 22:8

Whoever t in his riches • Prv 11:28

but whoever t in the Lord • Prv 29:25

TRUSTWORTHY

Your decrees are very t ; • Ps 93:5

just; all his precepts are t ; • Ps 111:7

“These words are t and true. • Rv 22:6

TRUTH

Lead me in your t and teach • Ps 25:5

the Father in spirit and t, • Jn 4:23

and the t will set you free.” • Jn 8:32

way, and the t, and the life. • Jn 14:6

in the t ; your word is t. • Jn 17:17

said to him, “What is t ?” • Jn 18:38

the t about God for • Rom 1:25

so that the t of the gospel • Gal 2:5

fastened on the belt of t, • Eph 6:14

the knowledge of the t, • Heb 10:26

TRUTHFUL

T lips endure forever, but a • Prv 12:19

A t witness saves lives, • Prv 14:25

by t speech, and the power • 2 Cor 6:7

TURN

You shall not t aside to the • Dt 5:32

Do not t from it to the right • Jos 1:7

You t things upside down! • Is 29:16

And he will t the hearts of • Mal 4:6

let him t away from evil • 1 Pt 3:11

TWELVE

All these are the t tribes of • Gn 49:28

And he called to him his t • Mt 10:1

UNBELIEF

marveled because of their u. • Mk 6:6

off because of their u, • Rom 11:20

had acted ignorantly in u, • 1 Tm 1:13

UNBELIEVER

has a wife who is an u, • 1 Cor 7:12

believer share with an u ? • 2 Cor 6:15

UNBELIEVERS

brother, and that before u ? • 1 Cor 6:6

blinded the minds of the u, • 2 Cor 4:4

UNBELIEVING

For the u husband is • 1 Cor 7:14

pure, but to the defiled and u, • Ti 1:15

any of you an evil, u heart, • Heb 3:12

UNBORN

to a people yet u, • Ps 22:31

them, the children yet u, • Ps 78:6

UNCHANGEABLE

But he is u, and who can • Jb 23:13

the u character of his • Heb 6:17

UNCIRCUMCISED

with the gospel to the u, • Gal 2:7

and Jew, circumcised and u, • Col 3:11

UNCLEAN

lost; for I am a man of u lips, • Is 6:5

that nothing is u in itself, • Rom 14:14

and touch no u thing; • 2 Cor 6:17

UNDERSTAND

uttered what I did not u, • Jb 42:3

but u what the will of the • Eph 5:17

in them that are hard to u, • 2 Pt 3:16

UNDERSTANDING

do not lean on your own u. • Prv 3:5

he who keeps u will • Prv 19:8

and u to interpret dreams, • Dn 5:12

Who is wise and u among • Jas 3:13

UNDERSTANDS

no one u; no one seeks for • Rom 3:11

with conceit and u nothing. • 1 Tm 6:4

UNFRUITFUL

Take no part in the u • Eph 5:11

UNGODLINESS

u and unrighteousness of • Rom 1:18

into more and more u, • 2 Tm 2:16

UNGODLY

him who justifies the u, • Rom 4:5

time Christ died for the u. • Rom 5:6

what will become of the u • 1 Pt 4:18

UNITE

u my heart to fear your • Ps 86:11

time, to u all things in him, • Eph 1:10

UNITED

For if we have been u with • Rom 6:5

but that you be u in the • 1 Cor 1:10

because they were not u by • Heb 4:2

UNITY

is when brothers dwell in u ! • Ps 133:1

eager to maintain the u of • Eph 4:3

until we all attain to the u • Eph 4:13

have u of mind, sympathy, • 1 Pt 3:8

UNIVERSE

and he upholds the u by the • Heb 1:3

that the u was created by • Heb 11:3

UNJUST

rain on the just and on the u. • Mt 5:45

of both the just and the u. • Acts 24:15

UNLEAVENED

observe the Feast of U Bread, • Ex 12:17

UNPUNISHED

evil person will not go u, • Prv 11:21

false witness will not go u, • Prv 19:5

UNRIGHTEOUSNESS

But if our u serves to show • Rom 3:5

but had pleasure in u. • 2 Thes 2:12

UNSEARCHABLE

How u are his judgments • Rom 11:33

the u riches of Christ, • Eph 3:8

UNWORTHY

say, ‘We are u servants; • Lk 17:10

in an u manner will be • 1 Cor 11:27

UPHOLD

and u me with a willing • Ps 51:12

U me according to your • Ps 119:116

the contrary, we u the law. • Rom 3:31

UPRIGHT

that man was blameless and u, • Jb 1:1

For the word of the Lord is u, • Ps 33:4

but the prayer of the u is • Prv 15:8

and to live self-controlled, u, • Ti 2:12

URGE

u you to walk in a manner • Eph 4:1

Teach and u these things. • 1 Tm 6:2

Beloved, I u you as • 1 Pt 2:11

UTTERANCE

as the Spirit gave them u. • Acts 2:4

the Spirit the u of wisdom, • 1 Cor 12:8

VAIN

of the Lord your God in v, • Ex 20:7

unless you believed in v. • 1 Cor 15:2

did not run in v or labor in • Phil 2:16

VALLEY

through the v of the shadow • Ps 23:4

is near in the v of decision. • Jl 3:14

Every v shall be filled, and • Lk 3:5

VEIL

And the v shall separate for • Ex 26:33

he put a v over his face. • Ex 34:33

that same v remains • 2 Cor 3:14

VENGEANCE

For the Lord has a day of v, • Is 34:8

“V is mine, I will repay, • Rom 12:19

VESSEL

lump one v for honorable use • Rom 9:21

he will be a v for honorable • 2 Tm 2:21

VICTORY

until he brings justice to v ; • Mt 12:20

is swallowed up in v.” • 1 Cor 15:54

And this is the v that has • 1 Jn 5:4

VINE

“I am the true v, and my • Jn 15:1

VIOLENCE

V shall no more be heard in • Is 60:18

Put away v and oppression, • Ez 45:9

VIRGIN

Behold, the v shall conceive • Is 7:14

to a v betrothed to a man • Lk 1:27

to present you as a pure v • 2 Cor 11:2

VISIONS

your young men shall see v. • Jl 2:28

VOICE

Today, if you hear his v, • Ps 95:7

The sheep hear his v, and he • Jn 10:3

“Today, if you hear his v, • Heb 3:7

VOW

If a man vows a v to the • Nm 30:2

When you v a v to God, • Eccl 5:4

WAGES

the laborer deserves his w. • Lk 10:7

For the w of sin is death, • Rom 6:23

laborer deserves his w.” • 1 Tm 5:18

WAIT

I w for your salvation, O • Gn 49:18

Be still before the Lord and w • Ps 37:7

groan inwardly as we w • Rom 8:23

to eat, w for one another • 1 Cor 11:33

WAITED

I w patiently for the Lord; • Ps 40:1

when God’s patience w in • 1 Pt 3:20

WALK

You shall w in all the way • Dt 5:33

from those who w uprightly. • Ps 84:11

the good way is; and w in it, • Jer 6:16

But I say, w by the Spirit, • Gal 5:16

carefully then how you w, • Eph 5:15

But if we w in the light, • 1 Jn 1:7

WALKED

Enoch w with God, and he • Gn 5:24

Noah w with God. • Gn 6:9

the boat and w on the water • Mt 14:29

WALKING

the Lord God w in the garden • Gn 3:8

w blamelessly in all the • Lk 1:6

you are no longer w in • Rom 14:15

WALKS

your God w in the midst • Dt 23:14

Whoever w in uprightness • Prv 14:2

Let him who w in darkness • Is 50:10

The one who w in the • Jn 12:35

WALL

and the w fell down flat, • Jos 6:20

Come, let us build the w of • Neh 2:17

the dividing w of hostility • Eph 2:14

It had a great, high w, with • Rv 21:12

WANT

is my shepherd; I shall not w. • Ps 23:1

For I do not do what I w, • Rom 7:15

WAR

a time to hate; a time for w, • Eccl 3:8

neither shall they learn w • Is 2:4

to the end there shall be w. • Dn 9:26

WARFARE

For the weapons of our w • 2 Cor 10:4

you may wage the good w, • 1 Tm 1:18

WARN

But if you w the wicked, and • Ez 3:19

I w you, as I warned you • Gal 5:21

but w him as a brother. • 2 Thes 3:15

WARNED

by them is your servant w ; • Ps 19:11

him who w them on earth, • Heb 12:25

WARS

He makes w cease to the end • Ps 46:9

And you will hear of w and • Mt 24:6

WASH

W me thoroughly from my • Ps 51:2

and w away your sins, • Acts 22:16

Blessed are those who w • Rv 22:14

WASHED

But you were w, you were • 1 Cor 6:11

bodies w with pure water. • Heb 10:22

They have w their robes and • Rv 7:14

WASHING

her by the w of water with • Eph 5:26

by the w of regeneration and • Ti 3:5

WATCH

W therefore, for you know • Mt 25:13

Keep w on yourself, lest you • Gal 6:1

Keep a close w on yourself • 1 Tm 4:16

WATCHFUL

Be w, stand firm in the • 1 Cor 16:13

being w in it with • Col 4:2

Be sober-minded; be w. Your • 1 Pt 5:8

WATER

I am poured out like w, • Ps 22:14

give him w to drink, • Prv 25:21

is like a tree planted by w, • Jer 17:8

“I baptize you with w for • Mt 3:11

cup of cold w because he is • Mt 10:42

unless one is born of w and • Jn 3:5

will flow rivers of living w.’” • Jn 7:38

formed out of w and through w • 2 Pt 3:5

them to springs of living w, • Rv 7:17

WATERED

waters will himself be w. • Prv 11:25

I planted, Apollos w, but • 1 Cor 3:6

WATERS

over the face of the w. • Gn 1:2

He leads me beside still w. • Ps 23:2

water, whose w do not fail. • Is 58:11

the fountain of living w, • Jer 2:13

WAY

the w of the wicked will perish. • Ps 1:6

Teach me your w, O Lord, that I • Ps 86:11

young man keep his w pure? • Ps 119:9

there be any grievous w in me, • Ps 139:24

There is a w that seems right • Prv 16:25

Train up a child in the w he • Prv 22:6

do not know the w the spirit • Eccl 11:5

shall be called the W of Holiness; • Is 35:8

— every one — to his own w ; • Is 53:6

‘Prepare the w of the Lord; • Mt 3:3

but truly teach the w of God. • Lk 20:21

Jesus said to him, “I am the w, • Jn 14:6

you, that according to the W, • Acts 24:14

hindrance in the w of a brother. • Rom 14:13

you a still more excellent w. • 1 Cor 12:31

We are afflicted in every w, • 2 Cor 4:8

godliness is of value in every w, • 1 Tm 4:8

WAYS

teach transgressors your w, • Ps 51:13

neither are your w my w, • Is 55:8

for the w of the Lord are • Hos 14:9

how inscrutable his w ! • Rom 11:33

WEAK

willing, but the flesh is w.” • Mt 26:41

God chose what is w in • 1 Cor 1:27

To the w I became w, • 1 Cor 9:22

For when I am w, then • 2 Cor 12:10

strengthen your w knees, • Heb 12:12

WEAKER

be w are indispensable, • 1 Cor 12:22

the woman as the w vessel, • 1 Pt 3:7

WEAKNESS

Spirit helps us in our w. • Rom 8:26

he himself is beset with w. • Heb 5:2

WEAKNESSES

not boast, except of my w. • 2 Cor 12:5

to sympathize with our w, • Heb 4:15

WEALTH

Honor the Lord with your w • Prv 3:9

who have w to enter the • Mk 10:23

WEAPONS

with the w of righteousness • 2 Cor 6:7

For the w of our warfare • 2 Cor 10:4

WEARY

they shall run and not be w ; • Is 40:31

And let us not grow w of • Gal 6:9

WEDDING

who had no w garment. • Mt 22:11

Jesus also was invited to the w • Jn 2:2

WEEP

a time to w, and a time to • Eccl 3:4

“Blessed are you who w now, • Lk 6:21

w with those who w. • Rom 12:15

WEEPING

W may tarry for the night, • Ps 30:5

In that place there will be w • Mt 8:12

WEPT

When I w and humbled my • Ps 69:10

Jesus w. • Jn 11:35

WHIRLWIND

Elijah up to heaven by a w, • 2 Kgs 2:1

Job out of the w and said: • Jb 38:1

His way is in w and storm, • Na 1:3

WHITE

they shall be as w as snow; • Is 1:18

his clothing was w as snow, • Dn 7:9

The hairs of his head were w, • Rv 1:14

WHOLE

who seek him with their w • Ps 119:2

you the w counsel of God. • Acts 20:27

For whoever keeps the w • Jas 2:10

WICKED

Therefore the w will not stand • Ps 1:5

the w will be no more; • Ps 37:10

let the w forsake his way, • Is 55:7

nor speak to warn the w • Ez 3:18

in the death of the w, • Ez 18:23

though I say to the w, • Ez 33:14

For everyone who does w • Jn 3:20

WIDOW

for the fatherless and the w, • Dt 10:18

and he saw a poor w put in • Lk 21:2

WIDOWS

Honor w who are truly • 1 Tm 5:3

to visit orphans and w in • Jas 1:27

WIFE

and hold fast to his w, • Gn 2:24

and rejoice in the w of your • Prv 5:18

An excellent w is the crown • Prv 12:4

a quarrelsome w are alike; • Prv 27:15

An excellent w who can • Prv 31:10

everyone who divorces his w, • Mt 5:32

own w and each woman • 1 Cor 7:2

should not divorce his w. • 1 Cor 7:11

of the w even as Christ • Eph 5:23

Bride, the w of the Lamb.” • Rv 21:9

WILL

the w of the Lord to crush him; • Is 53:10

kingdom come, your w be done, • Mt 6:10

does the w of my Father • Mt 12:50

anyone’s w is to do God’s w, • Jn 7:17

who works in you, both to w • Phil 2:13

captured by him to do his w. • 2 Tm 2:26

and by your w they existed • Rv 4:11

WILLING

and uphold me with a w • Ps 51:12

The spirit indeed is w, but • Mt 26:41

WILLS

mercy on whomever he w, • Rom 9:18

ought to say, “If the Lord w, • Jas 4:15

WIN

that I might w more of • 1 Cor 9:19

but may w a full reward. • 2 Jn 1:8

WIND

like a mighty rushing w, • Acts 2:2

by every w of doctrine, • Eph 4:14

is driven and tossed by the w. • Jas 1:6

WINE

W is a mocker, strong drink • Prv 20:1

For your love is better than w ; • Sg 1:2

the water now become w, • Jn 2:9

do not get drunk with w, • Eph 5:18

but use a little w for the • 1 Tm 5:23

WINGS

me in the shadow of your w, • Ps 17:8

they shall mount up with w • Is 40:31

her brood under her w, • Lk 13:34

WIPE

and the Lord God will w • Is 25:8

He will w away every tear • Rv 21:4

WISDOM

And God gave Solomon w • 1 Kgs 4:29

Lord is the beginning of w ; • Ps 111:10

Lord is the beginning of w, • Prv 9:10

Yet w is justified by her • Mt 11:19

For the w of this world is • 1 Cor 3:19

If any of you lacks w, let him • Jas 1:5

But the w from above is first • Jas 3:17

WISE

is sure, making w the simple; • Ps 19:7

Be not w in your own eyes; • Prv 3:7

A w son makes a glad father, • Prv 10:1

silent is considered w ; • Prv 17:28

w men from the east came to • Mt 2:1

Claiming to be w, they • Rom 1:22

Never be w in your own • Rom 12:16

the world to shame the w ; • 1 Cor 1:27

WITNESS

“You shall not bear false w • Ex 20:16

A truthful w saves lives, • Prv 14:25

conscience also bears w, • Rom 2:15

Jesus Christ the faithful w, • Rv 1:5

WITNESSES

of two w or of three • Dt 19:15

and you will be my w in • Acts 1:8

of two or three w. • 1 Tm 5:19

by so great a cloud of w, • Heb 12:1

WIVES

W, submit to your own • Eph 5:22

WOLF

The w shall dwell with the • Is 11:6

sees the w coming and • Jn 10:12

WOMAN

into a w and brought her • Gn 2:22

that you are a worthy w. • Ru 3:11

but a w who fears the Lord • Prv 31:30

at a w with lustful intent • Mt 5:28

For a married w is bound • Rom 7:2

but w is the glory of man. • 1 Cor 11:7

sent forth his Son, born of w, • Gal 4:4

Let a w learn quietly with • 1 Tm 2:11

showing honor to the w as • 1 Pt 3:7

WOMB

I came from my mother’s w, • Jb 1:21

together in my mother’s w. • Ps 139:13

his mother’s w he shall go • Eccl 5:15

WOMEN

“Blessed are you among w, • Lk 1:42

likewise also that w should • 1 Tm 2:9

Older w likewise are to be • Ti 2:3

WONDERFUL

I will recount all of your w • Ps 9:1

and his name shall be called W • Is 9:6

for you have done w things, • Is 25:1

WONDERS

who alone does great w, • Ps 136:4

“And I will show w in the • Jl 2:30

And I will show w in the • Acts 2:19

WOOD

down before a block of w ?” • Is 44:19

stones, w, hay, straw — • 1 Cor 3:12

WORD

After these things the w of • Gn 15:1

but man lives by every w that • Dt 8:3

his way is perfect; the w • 2 Sm 22:31

For the w of the Lord is • Ps 33:4

Every w of God proves true; • Prv 30:5

In the beginning was the W, • Jn 1:1

law is fulfilled in one w: • Gal 5:14

preach the w ; be ready in • 2 Tm 4:2

For the w of God is living • Heb 4:12

But be doers of the w, and • Jas 1:22

and the w of God abides in • 1 Jn 2:14

WORDS

shall therefore lay up these w • Dt 11:18

Give ear to my w, O Lord; • Ps 5:1

Let the w of my mouth and the • Ps 19:14

sweet are your w to my taste, • Ps 119:103

My son, if you receive my w • Prv 2:1

but my w will not pass away. • Mt 24:35

with w of eloquent wisdom, • 1 Cor 1:17

the one who reads aloud the w • Rv 1:3

the one who keeps the w of • Rv 22:7

WORK

finished his w that he had • Gn 2:2

them, “This is the w of God, • Jn 6:29

each one’s w will become • 1 Cor 3:13

according to the power at w • Eph 3:20

w out your own salvation • Phil 2:12

which is at w in you • 1 Thes 2:13

WORKER

What gain has the w from • Eccl 3:9

give to this last w as I give • Mt 20:14

a w who has no need to • 2 Tm 2:15

WORKS

Remember the wondrous w • Ps 105:5

and let her w praise her in • Prv 31:31

not justified by w of the law • Gal 2:16

in Christ Jesus for good w, • Eph 2:10

for it is God who w in you, • Phil 2:13

good, to be rich in good w, • 1 Tm 6:18

not because of our w but • 2 Tm 1:9

to be a model of good w, • Ti 2:7

to love and good w, • Heb 10:24

your faith apart from your w, • Jas 2:18

WORLD

He will judge the w with • Ps 98:9

was coming into the w. • Jn 1:9

takes away the sin of the w ! • Jn 1:29

the w did not know God • 1 Cor 1:21

whom also he created the w. • Heb 1:2

with the w is enmity with • Jas 4:4

Do not love the w or the • 1 Jn 2:15

of the w in the book • Rv 13:8

WORSHIP

nations shall w before you. • Ps 22:27

come, let us w and bow down; • Ps 95:6

rose and have come to w him.” • Mt 2:2

him must w in spirit and • Jn 4:24

offer to God acceptable w, • Heb 12:28

throne and w him who lives • Rv 4:10

All nations will come and w • Rv 15:4

WORTH

Man does not know its w, • Jb 28:13

of the wicked is of little w. • Prv 10:20

w of knowing Christ • Phil 3:8

WORTHLESS

they have become w ; • Rom 3:12

they are unprofitable and w. • Ti 3:9

WORTHY

Lord, who is w to be praised, • Ps 18:3

so as to walk in a manner w • Col 1:10

saying with a loud voice, “W • Rv 5:12

WOUNDS

Faithful are the w of a • Prv 27:6

‘What are these w on your • Zec 13:6

WRATH

he will speak to them in his w, • Ps 2:5

kings on the day of his w. • Ps 110:5

this cup of the wine of w, • Jer 25:15

by nature children of w, • Eph 2:3

WRITE

You shall w them on the • Dt 6:9

w them on the tablet of your • Prv 3:3

and w them on their hearts, • Heb 8:10

WRITINGS

if you do not believe his w, • Jn 5:47

w has been made • Rom 16:26

with the sacred w, • 2 Tm 3:15

WRITTEN

shall be found w in the book. • Dn 12:1

names are w in heaven.” • Lk 10:20

but these are w so that you • Jn 20:31

WRONG

Love does no w to a • Rom 13:10

back for the w he has done, • Col 3:25

YEAR

once in the y because of all • Lv 16:34

but in the seventh y there • Lv 25:4

For a whole y they met • Acts 11:26

continually offered every y, • Heb 10:1

YEARNS

My soul y for you in the • Is 26:9

Therefore my heart y for • Jer 31:20

YIELDS

of water that y its fruit in • Ps 1:3

He indeed bears fruit and y, • Mt 13:23

but later it y the peaceful • Heb 12:11

YOKE

Take my y upon you, and • Mt 11:29

submit again to a y of slavery. • Gal 5:1

Let all who are under a y • 1 Tm 6:1

YOUNG

How can a y man keep his • Ps 119:9

The glory of y men is their • Prv 20:29

and your y men shall see • Jl 2:28

and so train the y women to • Ti 2:4

YOUTH

heart is evil from his y. • Gn 8:21

in the days of your y, • Eccl 12:1

to the wife of your y. • Mal 2:15

one despise you for your y, • 1 Tm 4:12

ZEAL

The z of the Lord of hosts will • Is 9:7

“Z for your house will • Jn 2:17

that they have a z for God, • Rom 10:2

the one who leads, with z ; • Rom 12:8

ZEALOUS

being z for God as all of • Acts 22:3

who are z for good works. • Ti 2:14

discipline, so be z and repent. • Rv 3:19

Bible Reading Plan

THROUGH THE BIBLE IN ONE YEAR

The following schedule provides readings from the Old and New Testaments for each day of the year.

JANUARY

Day

Old Testament

New Testament

1

Genesis 1-2

Matthew 1

2

Genesis 3-4

Matthew 2

3

Genesis 5-7

Matthew 3

4

Genesis 8-10

Matthew 4

5

Genesis 11-13

Matthew 5

6

Genesis 14-16

Matthew 6:1-18

7

Genesis 17-19

Matthew 6:19-34

8

Genesis 20-22

Matthew 7

9

Genesis 23-24

Matthew 8

10

Genesis 25-26

Matthew 9

11

Genesis 27-28

Matthew 10

12

Genesis 29-30

Matthew 11

13

Genesis 31-33

Matthew 12:1-21

14

Genesis 34-35

Matthew 12:22-50

15

Genesis 36-37

Matthew 13:1-30

16

Genesis 38-40

Matthew 13:31-58

17

Genesis 41-42

Matthew 14:1-21

18

Genesis 43-44

Matthew 14:22-36

19

Genesis 45-46

Matthew 15:1-20

20

Genesis 47-48

Matthew 15:21-39

21

Genesis 49-50

Matthew 16:1-12

22

Exodus 1-3

Matthew 16:13-28

23

Exodus 4-6

Matthew 17:1-13

24

Exodus 7-9

Matthew 17:14-27

25

Exodus 10-12

Matthew 18:1-20

26

Exodus 13-14

Matthew 18:21-35

27

Exodus 15-16

Matthew 19:1-15

28

Exodus 17-19

Matthew 19:16-30

29

Exodus 20-22

Matthew 20:1-16

30

Exodus 23-25

Matthew 20:17-34

31

Exodus 26-28

Matthew 21:1-22

FEBRUARY

1

Exodus 29-30

Matthew 21:23-46

2

Exodus 31-33

Matthew 22:1-22

3

Exodus 34-35

Matthew 22:23-46

4

Exodus 36-38

Matthew 23:1-22

5

Exodus 39-40

Matthew 23:23-39

6

Leviticus 1-2

Matthew 24:1-28

7

Leviticus 3-4

Matthew 24:29-51

8

Leviticus 5-6

Matthew 25:1-30

9

Leviticus 7-8

Matthew 25:31-46

10

Leviticus 9-11

Matthew 26:1-35

11

Leviticus 12-13

Matthew 26: 36-75

12

Leviticus 14-15

Matthew 27: 1-31

13

Leviticus 16-17

Matthew 27: 32-66

14

Leviticus 18-19

Matthew 28

15

Leviticus 20-21

Mark 1:1-20

16

Leviticus 22-23

Mark 1:21-45

17

Leviticus 24-25

Mark 2

18

Leviticus 26-27

Mark 3

19

Numbers 1-2

Mark 4:1-20

20

Numbers 3-4

Mark 4:21-41

21

Numbers 5-6

Mark 5:1-20

22

Numbers 7-8

Mark 5:21-43

23

Numbers 9-11

Mark 6:1-29

24

Numbers 12-14

Mark 6:30-56

25

Numbers 15-17

Mark 7:1-13

26

Numbers 18-20

Mark 7:14-37

27

Numbers 21-22

Mark 8:1-21

28

Numbers 23-25

Mark 8:22-9:1

29

Numbers 26-27

Mark 9:2-29

MARCH

1

Numbers 28-29

Mark 9:30-50

2

Numbers 30-31

Mark 10:1-31

3

Numbers 32-33

Mark 10:32-52

4

Numbers 34-36

Mark 11:1-14

5

Deuteronomy 1-2

Mark 11:15-33

6

Deuteronomy 3-4

Mark 12:1-27

7

Deuteronomy 5-7

Mark 12:28-44

8

Deuteronomy 8-10

Mark 13:1-13

9

Deuteronomy 11-13

Mark 13:14-37

10

Deuteronomy 14-16

Mark 14:1-25

11

Deuteronomy 17-19

Mark 14:26-52

12

Deuteronomy 20-22

Mark 14:53-72

13

Deuteronomy 23-26

Mark 15:1-20

14

Deuteronomy 27-28

Mark 15:21-47

15

Deuteronomy 29-31

Mark 16

16

Deuteronomy 32

Luke 1:1-38

17

Deuteronomy 33-34

Luke 1:39-56

18

Joshua 1-2

Luke 1:57-80

19

Joshua 3-4

Luke 2:1-21

20

Joshua 5-6

Luke 2:22-52

21

Joshua 7-8

Luke 3

22

Joshua 9-10

Luke 4:1-30

23

Joshua 11-12

Luke 4:31-44

24

Joshua 13-14

Luke 5:1-16

25

Joshua 15-17

Luke 5:17-39

26

Joshua 18-20

Luke 6:1-26

27

Joshua 21-22

Luke 6:27-49

28

Joshua 23-24

Luke 7:1-35

29

Judges 1-3

Luke 7:36-50

30

Judges 4-5

Luke 8:1-25

31

Judges 6-7

Luke 8:26-56

APRIL

1

Judges 8-9

Luke 9:1-27

2

Judges 10-12

Luke 9:28-62

3

Judges 13-15

Luke 10:1-24

4

Judges 16-18

Luke 10:25-42

5

Judges 19-21

Luke 11:1-26

6

Ruth 1-2

Luke 11:27-54

7

Ruth 3-4

Luke 12:1-34

8

1 Samuel 1-2

Luke 12:35-59

9

1 Samuel 3-6

Luke 13:1-21

10

1 Samuel 7-9

Luke 13:22-35

11

1 Samuel 10-12

Luke 14:1-24

12

1 Samuel 13-14

Luke 14:25-35

13

1 Samuel 15-16

Luke 15:1-10

14

1 Samuel 17-18

Luke 15:11-32

15

1 Samuel 19-20

Luke 16:1-13

16

1 Samuel 21-23

Luke 16:14-31

17

1 Samuel 24-25

Luke 17:1-19

18

1 Samuel 26-28

Luke 17:20-37

19

1 Samuel 29-31

Luke 18:1-17

20

2 Samuel 1-3

Luke 18:18-43

21

2 Samuel 4-6

Luke 19: 1-27

22

2 Samuel 7-10

Luke 19:28-48

23

2 Samuel 11-12

Luke 20:1-26

24

2 Samuel 13-14

Luke 20:27-47

25

2 Samuel 15-16

Luke 21:1-19

26

2 Samuel 17-18

Luke 21:20-38

27

2 Samuel 19-20

Luke 22:1-23

28

2 Samuel 21-22

Luke 22:24-46

29

2 Samuel 23-24

Luke 22:47-71

30

1 Kings 1-2

Luke 23:1-25

MAY

1

1 Kings 3-5

Luke 23:26-43

2

1 Kings 6-7

Luke 23:44-56

3

1 Kings 8-9

Luke 24:1-12

4

1 Kings 10-12

Luke 24:13-35

5

1 Kings 13-14

Luke 24:36-53

6

1 Kings 15-16

John 1:1-28

7

1 Kings 17-18

John 1:29-51

8

1 Kings 19-20

John 2

9

1 Kings 21-22

John 3:1-21

10

2 Kings 1-3

John 3:22-36

11

2 Kings 4-5

John 4:1-26

12

2 Kings 6-8

John 4:27-54

13

2 Kings 9-11

John 5:1-29

14

2 Kings 12-14

John 5:30-47

15

2 Kings 15-17

John 6:1-21

16

2 Kings 18-19

John 6:22-59

17

2 Kings 20-22

John 6:60-71

18

2 Kings 23-25

John 7:1-24

19

1 Chronicles 1-2

John 7:25-52

20

1 Chronicles 3-5

John 7:53-8:11

21

1 Chronicles 6-7

John 8: 12-38

22

1 Chronicles 8-10

John 8:39-59

23

1 Chronicles 11-13

John 9:1-23

24

1 Chronicles 14-16

John 9:24-41

25

1 Chronicles 17-19

John 10:1-21

26

1 Chronicles 20-22

John 10:22-42

27

1 Chronicles 23-25

John 11:1-27

28

1 Chronicles 26-27

John 11:28-44

29

1 Chronicles 28-29

John 11:45-57

30

2 Chronicles 1-4

John 12:1-19

31

2 Chronicles 5-7

John 12:20-50

JUNE

1

2 Chronicles 8-11

John 13:1-20

2

2 Chronicles 12-16

John 13:21-38

3

2 Chronicles 17-19

John 14

4

2 Chronicles 20-21

John 15

5

2 Chronicles 22-24

John 16

6

2 Chronicles 25-26

John 17

7

2 Chronicles 27-28

John 18:1-18

8

2 Chronicles 29-31

John 18:19-40

9

2 Chronicles 32-33

John 19:1-16a

10

2 Chronicles 34-36

John 19:16b-42

11

Ezra 1-3

John 20

12

Ezra 4-6

John 21

13

Ezra 7-8

Acts 1

14

Ezra 9-10

Acts 2:1-13

15

Nehemiah 1-3

Acts 2:14-47

16

Nehemiah 4-6

Acts 3

17

Nehemiah 7-8

Acts 4:1-22

18

Nehemiah 9-10

Acts 4:23-37

19

Nehemiah 11-13

Acts 5:1-16

20

Esther 1-3

Acts 5:17-42

21

Esther 4-7

Acts 6

22

Esther 8-10

Acts 7:1-22

23

Job 1-3

Acts 7:23-34

24

Job 4-6

Acts 7:35-60

25

Job 7-9

Acts 8:1-25

26

Job 10-12

Acts 8:26-40

27

Job 13-15

Acts 9:1-22

28

Job 16-18

Acts 9:23-43

29

Job 19-20

Acts 10:1-29

30

Job 21-23

Acts 10:30-48

JULY

1

Job 24-26

Acts 11

2

Job 27-28

Acts 12

3

Job 29-30

Acts 13:1-25

4

Job 31-32

Acts 13:26-52

5

Job 33-35

Acts 14

6

Job 36-38

Acts 15:1-21

7

Job 39-40

Acts 15:22-41

8

Job 41-42

Acts 16:1-15

9

Psalms 1-3

Acts 16:16-40

10

Psalms 4-6

Acts 17:1-15

11

Psalms 7-9

Acts 17:16-34

12

Psalms 10-13

Acts 18

13

Psalms 14-17

Acts 19:1-20

14

Psalm 18

Acts 19:21-41

15

Psalms 19-21

Acts 20:1-16

16

Psalms 22-24

Acts 20:17-38

17

Psalms 25-27

Acts 21:1-16

18

Psalms 28-30

Acts 21:17-36

19

Psalms 31-33

Acts 21:37-22:21

20

Psalms 34-35

Acts 22:22-23:11

21

Psalms 36-37

Acts 23:12-35

22

Psalms 38-40

Acts 24

23

Psalms 41-43

Acts 25

24

Psalms 44-45

Acts 26

25

Psalms 46-49

Acts 27:1-20

26

Psalms 50-52

Acts 27:21-44

27

Psalms 53-55

Acts 28:1-16

28

Psalms 56-58

Acts 28:17-31

29

Psalms 59-61

Romans 1

30

Psalms 62-64

Romans 2

31

Psalms 65-66

Romans 3

AUGUST

1

Psalms 67-68

Romans 4

2

Psalms 69-70

Romans 5

3

Psalms 71-72

Romans 6

4

Psalms 73-74

Romans 7

5

Psalms 75-77

Romans 8:1-17

6

Psalm 78

Romans 8:18-39

7

Psalms 79-81

Romans 9

8

Psalms 82-85

Romans 10

9

Psalms 86-88

Romans 11

10

Psalms 89-90

Romans 12

11

Psalms 91-94

Romans 13

12

Psalms 95-98

Romans 14

13

Psalms 99-102

Romans 15:1-13

14

Psalms 103-104

Romans 15:14-33

15

Psalms 105-106

Romans 16

16

Psalms 107-108

1 Corinthians 1:1-17

17

Psalms 109-110

1 Corinthians 1:18-31

18

Psalms 111-115

1 Corinthians 2

19

Psalms 116-118

1 Corinthians 3

20

Psalm 119:1-48

1 Corinthians 4

21

Psalm 119:49-88

1 Corinthians 5

22

Psalm 119:89-128

1 Corinthians 6

23

Psalm 119:129-176

1 Corinthians 7:1-24

24

Psalms 120-124

1 Corinthians 7:25-40

25

Psalms 125-129

1 Corinthians 8

26

Psalms 130-133

1 Corinthians 9

27

Psalms 134-136

1 Corinthians 10

28

Psalms 137-139

1 Corinthians 11:1-16

29

Psalms 140-143

1 Corinthians 11:17-34

30

Psalms 144-146

1 Corinthians 12

31

Psalms 147-150

1 Corinthians 13

SEPTEMBER

1

Proverbs 1-2

1 Corinthians 14:1-19

2

Proverbs 3-4

1 Corinthians 14:20-40

3

Proverbs 5-6

1 Corinthians 15:1-11

4

Proverbs 7-8

1 Corinthians 15:12-34

5

Proverbs 9-10

1 Corinthians 15:35-58

6

Proverbs 11-12

1 Corinthians 16

7

Proverbs 13-14

2 Corinthians 1

8

Proverbs 15-16

2 Corinthians 2

9

Proverbs 17-18

2 Corinthians 3

10

Proverbs 19-20

2 Corinthians 4

11

Proverbs 21-22

2 Corinthians 5

12

Proverbs 23-24

2 Corinthians 6

13

Proverbs 25-26

2 Corinthians 7

14

Proverbs 27-28

2 Corinthians 8

15

Proverbs 29-31

2 Corinthians 9

16

Ecclesiastes 1-3

2 Corinthians 10

17

Ecclesiastes 4-6

2 Corinthians 11:1-15

18

Ecclesiastes 7-9

2 Corinthians 11:16-33

19

Ecclesiastes 10-12

2 Corinthians 12

20

Song 1-2

2 Corinthians 13

21

Song 3-5

Galatians 1

22

Song 6-8

Galatians 2

23

Isaiah 1-2

Galatians 3

24

Isaiah 3-5

Galatians 4

25

Isaiah 6-8

Galatians 5

26

Isaiah 9-10

Galatians 6

27

Isaiah 11-13

Ephesians 1

28

Isaiah 14-16

Ephesians 2

29

Isaiah 17-19

Ephesians 3

30

Isaiah 20-23

Ephesians 4

OCTOBER

1

Isaiah 24-26

Ephesians 5

2

Isaiah 27-28

Ephesians 6

3

Isaiah 29-30

Philippians 1

4

Isaiah 31-33

Philippians 2

5

Isaiah 34-36

Philippians 3

6

Isaiah 37-38

Philippians 4

7

Isaiah 39-40

Colossians 1

8

Isaiah 41-42

Colossians 2

9

Isaiah 43-44

Colossians 3

10

Isaiah 45-47

Colossians 4

11

Isaiah 48-49

1 Thessalonians 1

12

Isaiah 50-52

1 Thessalonians 2

13

Isaiah 53-55

1 Thessalonians 3

14

Isaiah 56-58

1 Thessalonians 4

15

Isaiah 59-61

1 Thessalonians 5

16

Isaiah 62-64

2 Thessalonians 1

17

Isaiah 65-66

2 Thessalonians 2

18

Jeremiah 1-2

2 Thessalonians 3

19

Jeremiah 3-4

1 Timothy 1

20

Jeremiah 5-6

1 Timothy 2

21

Jeremiah 7-8

1 Timothy 3

22

Jeremiah 9-11

1 Timothy 4

23

Jeremiah 12-13

1 Timothy 5

24

Jeremiah 14-16

1 Timothy 6

25

Jeremiah 17-19

2 Timothy 1

26

Jeremiah 20-22

2 Timothy 2

27

Jeremiah 23-24

2 Timothy 3

28

Jeremiah 25-26

2 Timothy 4

29

Jeremiah 27-29

Titus 1

30

Jeremiah 30-31

Titus 2

31

Jeremiah 32-33

Titus 3

NOVEMBER

1

Jeremiah 34-36

Philemon

2

Jeremiah 37-39

Hebrews 1

3

Jeremiah 40-42

Hebrews 2

4

Jeremiah 43-46

Hebrews 3

5

Jeremiah 47-48

Hebrews 4

6

Jeremiah 49-50

Hebrews 5

7

Jeremiah 51-52

Hebrews 6

8

Lamentations 1-2

Hebrews 7:1-14

9

Lamentations 3-5

Hebrews 7:15-28

10

Ezekiel 1-3

Hebrews 8

11

Ezekiel 4-6

Hebrews 9

12

Ezekiel 7-9

Hebrews 10

13

Ezekiel 10-12

Hebrews 11:1-16

14

Ezekiel 13-15

Hebrews 11:17-40

15

Ezekiel 16

Hebrews 12

16

Ezekiel 17-18

Hebrews 13

17

Ezekiel 19-20

James 1

18

Ezekiel 21-22

James 2

19

Ezekiel 23-24

James 3

20

Ezekiel 25-26

James 4

21

Ezekiel 27-28

James 5

22

Ezekiel 29-30

1 Peter 1

23

Ezekiel 31-32

1 Peter 2

24

Ezekiel 33-34

1 Peter 3

25

Ezekiel 35-36

1 Peter 4

26

Ezekiel 37-38

1 Peter 5

27

Ezekiel 39-40

2 Peter 1

28

Ezekiel 41-42

2 Peter 2

29

Ezekiel 43-44

2 Peter 3

30

Ezekiel 45-46

1 John 1

DECEMBER

1

Ezekiel 47-48

1 John 2

2

Daniel 1-2

1 John 3

3

Daniel 3-4

1 John 4

4

Daniel 5-6

1 John 5

5

Daniel 7-8

2 John

6

Daniel 9-10

3 John

7

Daniel 11-12

Jude

8

Hosea 1-4

Revelation 1

9

Hosea 5-8

Revelation 2:1-11

10

Hosea 9-11

Revelation 2:12-29

11

Hosea 12-14

Revelation 3

12

Joel

Revelation 4

13

Amos 1-3

Revelation 5

14

Amos 4-6

Revelation 6

15

Amos 7-9

Revelation 7

16

Obadiah

Revelation 8

17

Jonah

Revelation 9

18

Micah 1-2

Revelation 10

19

Micah 3-5

Revelation 11

20

Micah 6-7

Revelation 12

21

Nahum

Revelation 13

22

Habakkuk

Revelation 14

23

Zephaniah

Revelation 15

24

Haggai

Revelation 16

25

Zechariah 1-3

Revelation 17

26

Zechariah 4-6

Revelation 18

27

Zechariah 7-9

Revelation 19

28

Zechariah 10-12

Revelation 20:1-10

29

Zechariah 13-14

Revelation 20:11-21:8

30

Malachi 1-2

Revelation 21:9-27

31

Malachi 3-4

Revelation 22

TABLE OF

Weights and Measures

AND MONETARY UNITS

The following table is based on the best generally accepted information available for biblical weights, measures, and monetary units. All equivalents are approximate. Weights and measures also varied somewhat in different times and places in the ancient world. Most weights, measures, and monetary units are also explained in footnotes on the pages where they occur in the ESV text.

BIBLICAL

BIBLICAL UNIT

APPROXIMATE AMERICAN AND METRIC EQUIVALENTS

EQUIVALENT

bath

A bath was about 6 gallons or 22 liters

1 ephah

beka

A beka was about 1/5 ounce or 5.5 grams

10 gerahs

cor

A cor was about 6 bushels or 220 liters

10 ephahs

cubit

A cubit was about 18 inches or 45 centimeters

6 handbreadths

daric

A daric was a coin of about 1/4 ounce or 8.5 grams

denarius

A denarius was a day’s wage for a laborer

ephah

An ephah was about 3/5 bushel or 22 liters

10 omers

gerah

A gerah was about 1/50 ounce or 0.6 gram

1/10 beka

handbreadth

A handbreadth was about 3 inches or 7.5 centimeters

1/6 cubit

hin

A hin was about 4 quarts or 3.5 liters

1/6 bath

homer

A homer was about 6 bushels or 220 liters

10 ephahs

kab

A kab was about 1 quart or 1 liter

1/22 ephah

lethech

A lethech was about 3 bushels or 110 liters

5 ephahs

log

A log was about 1/3 quart or 0.3 liter

1/72 bath

mina

A mina was about 1 1/4 pounds or 0.6 kilogram

50 shekels

omer

An omer was about 2 quarts or 2 liters

1/10 ephah

pim

A pim was about 1/3 ounce or 7.5 grams

2/3 shekel

seah

A seah was about 7 quarts or 7.3 liters

1/3 ephah

shekel

A shekel was about 2/5 ounce or 11 grams

2 bekas

span

A span was about 9 inches or 22 centimeters

3 handbreadths

stadion

A stadion was about 607 feet or 185 meters

talent

A talent was about 75 pounds or 34 kilograms

60 minas

THE TABLE OF NATIONS

THE MIGRATION OF ABRAHAM

ABRAHAM IN CANAAN

THE ROUTE OF THE EXODUS

THE TRIBAL ALLOTMENTS OF ISRAEL

THE KINGDOM OF DAVID AND SOLOMON

THE KINGDOMS OF ISRAEL AND JUDAH

EARLY ROME

JESUS’ BIRTH AND EARLY CHILDHOOD

GALILEE IN THE TIME OF JESUS

JERUSALEM IN THE NEW TESTAMENT PERIOD

THE FIRST MISSIONARY JOURNEY OF PAUL

THE SECOND MISSIONARY JOURNEY OF PAUL

THE THIRD MISSIONARY JOURNEY OF PAUL

PAUL’S VOYAGE TO ROME

THE CHURCHES OF THE REVELATION

THE EXPANSION OF CHRISTIANITY IN THE SECOND AND THIRD CENTURIES A.D.

Table of Contents

Title Page

Copyright Page

Table of Contents

Theological Notes

In-Text Maps and Illustrations

Introduction by R.C. Sproul

Contributors

Preface to the English Standard Version

Explanation of Features

Old Testament

Introduction to the Pentateuch

Genesis

Exodus

Leviticus

Numbers

Deuteronomy

Introduction to the Historical Books

Joshua

Judges

Ruth

1 Samuel

2 Samuel

1 Kings

2 Kings

1 Chronicles

2 Chronicles

Ezra

Nehemiah

Esther

Introduction to Hebrew Poetry

Job

Psalms

Introduction to the Wisdom Literature

Proverbs

Ecclesiastes

Song of Solomon

Introduction to the Prophets

Isaiah

Jeremiah

Lamentations

Ezekiel

Daniel

Hosea

Joel

Amos

Obadiah

Jonah

Micah

Nahum

Habakkuk

Zephaniah

Haggai

Zechariah

Malachi

New Testament

Introduction to the Intertestamental Period

Introduction to the Gospels and Acts

Matthew

Mark

Luke

John

Acts

Introduction to the Epistles

Romans

1 Corinthians

2 Corinthians

Galatians

Ephesians

Philippians

Colossians

1 Thessalonians

2 Thessalonians

1 Timothy

2 Timothy

Titus

Philemon

Hebrews

James

1 Peter

2 Peter

1 John

2 John

3 John

Jude

Revelation

Topical Articles

Apologetics

The Bible in Church History

The Bible vs. Other Sacred Texts

Canonicity

Covenant Theology

Creeds and Confessions

Hermeneutics

The Inerrancy of Holy Scripture

Interpreting Scripture by Scripture

New Testament Textual Criticism

Old Testament Textual Criticism

The Preaching of the Reformation

The Reformation

Worship

Creeds , Confessions, and Catechisms

The Apostles’ Creed

The Nicene Creed

The Chalcedonian Definition of the Faith

The Heidelberg Catechism

The Belgic Confession

The Canons of Dort

The Westminster Confession of Faith

The Westminster Larger Catechism

The Westminster Shorter Catechism

The 1689 London Baptist Confession of Faith

Concordance

Bible Reading Plan

Table of Weights and Measures

Color Maps Supplement